Professional Documents
Culture Documents
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Preface
srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
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pArulagil AsaiyudaiyOrkkellAm AriyargAL kUrum enRu
pEsi varambaRuththAr pin
During his last moments, emperumAnAr gave valuable instructions which are usually
called as charama sandhEsam (final instructions) to his sishyas individually and
collectively. These are recorded in 6000 padi guruparamparA prabhAvam, vArthA
mAlai, prapannAmrutham, etc. Apart from those, his direct instructions to vangi puratthu
nambi is recorded in a grantham named "virOdhi parihArangaL" - Removal of
obstacles/hurdles. virOdhi means obstacles/hurdles. parihAra means
removal/elimination. This grantham contains 83 vAkyams (phrases/sentences) and a
commentary for each of those vAkyam which are compiled by vangi puratthu
nambihimself based on the instructions received from emperumAnAr. Each of these
vAkyams relates to a particular aspect of philosophy, practice (sleeping, eating, etc), etc
and the commentary by vangi puratthu nambi explains in detail the various intricacies
for each of those aspects.
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emperumAnAr - vangi puratthu nambi
For srIvaishNavas, this grantham is of great value as it brings out minute details of
many day-to-day challenges we face now. In every action of ours and in every situation,
we may have various doubts in our mind on how to conduct ourselves properly. This
grantham clearly outlines our proper conduct and dealings with great clarity.
This grantham was originally verified by srIsaila aththangi thirumalai srImAn srI U. vE
vidhwAn thiruvEnkata thAthAchArya swamy and published by bhAgavatha vidhEyan
bhAshyam rAmAnuja dhAsan in circa 1914. There is a brief English translation for this
grantham with the vyAkyAnam which was written by srI U. vE. BSS iyengar swamy.
srI U. vE. V V Ramanujam swamy, has written detailed explanations for this
vyAkyAnam. On seeing the English translation of this grantham by srI U. vE. BSS
iyengar, He acquired the mUlam (source) written in telugu script from him and with the
help of srI U. vE. Dr. M Varadharajan swamy, he got the mUlam (source) written in
thamizh script. Subsequently, he wrote detailed explanations for the vyAkyAnam and
released them as part of his yathirAja padhukA magazine as a series. Eventually he
published this grantham as a book and released the same in April 2010. He also
recollects with gratitude about the many discussions he had on this subject matter with
vAnamAmalai vidhwAn srI U. vE. N S Krishnan iyengar swamy in the preface. srImath
paramahamsa ithyAdi kaliyan vAnamAmalai rAmAnuja jIyar has given his srImukam
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(auspicious note) to this publication with great appreciations to srI U. vE. V V
Ramanujam swamy and his tireless contributions for our sath sampradhAyam.
This introduction section is written mainly based on srI U. vE. V V Ramanujam swamy's
introduction to the book. This will be a long series of articles where each topic will be
discussed in detail. adiyen will attempt to present the principles as best as possible in
simple English for the benefit of many srIvaishNavas who are eager to know about
these principles in detail. By the grace of asmadhAchAryan, adiyen is beginning this
work with the help of the simple thamizh explanations given by srI U. vE V V
Ramanujam swamy.
ANdAL nAchiyAr prays to emperumAn in the end of thiruppAvai that he removes the
obstacles while serving him. She says to emperumAn "unakkE nAm AtcheyvOm
maRRai nam kAmangaL mARRu" - bless me to serve purely for the pleasure of you
alone (no tinge of desire to satisfy ones own pleasure while serving emperumAn). It is of
great importance to clearly understand the obstacles we face in our day-to-day life and
how to remove them so that we can desire to ultimately reach the state of existing and
serving purely for the pleasure of emperumAn.
Email: sarathy.thothathri@gmail.com
Web: http://koyil.org , http://ponnadi.blogspot.com,
http://guruparamparai.wordpress.com, http://pillai.koyil.org
jaya – mArgazhi 4 (Azhi mazhaik kaNNA!) - visAkam (December 19th, 2014)
ஜ – 4( !) –
Note: The book (in thamizh) published by srI U. vE. Dr V V Ramanujam swamy can be
purchased for Rs 120 from:
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asmadhAchAryan
srImath paramhamsa ithyAdhi pattarpirAn rAmAnuja jIyar (29th pattam, vAnamAmalai mutt)
varthamAna swAmy
srImath paramhamsa ithyAdhi madhurakavi rAmAnuja jIyar (31st pattam, vAnamAmalai mutt)
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Table of contents
virOdhi parihArangaL - 1 ............................................................................................................... 9
virOdhi parihArangaL - 2 ............................................................................................................. 17
virOdhi parihArangaL - 3 ............................................................................................................. 30
virOdhi parihArangaL - 4 ............................................................................................................. 37
virOdhi parihArangaL - 5 ............................................................................................................. 45
virOdhi parihArangaL - 6 ............................................................................................................. 55
virOdhi parihArangaL - 7 ............................................................................................................. 63
virOdhi parihArangaL - 8 ............................................................................................................. 69
virOdhi parihArangaL - 9 ............................................................................................................. 76
virOdhi parihArangaL - 10 ........................................................................................................... 83
virOdhi parihArangaL - 11 ........................................................................................................... 89
virOdhi parihArangaL - 12 ......................................................................................................... 103
virOdhi parihArangaL - 13 ......................................................................................................... 109
virOdhi parihArangaL - 14 ......................................................................................................... 116
virOdhi parihArangaL - 15 ......................................................................................................... 121
virOdhi parihArangaL - 16 ......................................................................................................... 130
virOdhi parihArangaL - 17 ......................................................................................................... 144
virOdhi parihArangaL - 18 ......................................................................................................... 151
virOdhi parihArangaL - 19 ......................................................................................................... 158
virOdhi parihArangaL - 20 ......................................................................................................... 168
virOdhi parihArangaL - 21 ......................................................................................................... 180
virOdhi parihArangaL - 22 ......................................................................................................... 188
virOdhi parihArangaL - 23 ......................................................................................................... 194
virOdhi parihArangaL - 24 ......................................................................................................... 201
virOdhi parihArangaL - 25 ......................................................................................................... 207
virOdhi parihArangaL - 26 ......................................................................................................... 211
virOdhi parihArangaL - 27 ......................................................................................................... 222
virOdhi parihArangaL - 28 ......................................................................................................... 228
virOdhi parihArangaL - 29 ......................................................................................................... 237
virOdhi parihArangaL - 30 ......................................................................................................... 245
virOdhi parihArangaL - 31 ......................................................................................................... 249
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virOdhi parihArangaL - 32 ......................................................................................................... 255
virOdhi parihArangaL - 33 ......................................................................................................... 265
virOdhi parihArangaL - 34 ......................................................................................................... 272
virOdhi parihArangaL - 35 ......................................................................................................... 286
virOdhi parihArangaL - 36 ......................................................................................................... 292
virOdhi parihArangaL - 37 ......................................................................................................... 297
virOdhi parihArangaL - 38 ......................................................................................................... 305
virOdhi parihArangaL - 39 ......................................................................................................... 313
virOdhi parihArangaL - 40 ......................................................................................................... 324
virOdhi parihArangaL - 41 ......................................................................................................... 332
virOdhi parihArangaL - 42 ......................................................................................................... 338
virOdhi parihArangaL - 43 ......................................................................................................... 352
virOdhi parihArangaL - 44 ......................................................................................................... 359
virOdhi parihArangaL - 45 ......................................................................................................... 369
virOdhi parihArangaL - 46 ......................................................................................................... 375
virOdhi parihArangaL - Conclusion ........................................................................................... 383
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virOdhi parihArangaL - 1
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V V Ramanujam
swamy. The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
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Translator's note: "jyOthishtOmEna svarga kAmO yajEtha" can be remembered which
highlights that ones who desire svargam need to perform jyOthishtOmam - a type of
hOma/yAga which requires great austerity.
Similar to previous point. For the one who is desirous to enjoy the pleasures in heavenly
abode, the dealings/pleasures in this world are obstacles. If there is too much
attachment towards earthly pleasures, that will limit the pursuing of heavenly abodes.
Translator's note: A question may arise here - Why is the mention about
svargAnubhavam here? How does it relate to prapannas? It is to be understood that this
is just shown to explain the progressive state of the various obstacles - right from the
basic desire for looking for heavenly pleasures to the ultimate pleasure of being fully
serving bhAgavathas.
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heavenly pleasures - an obstacle for AthmAnubhavam
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enjoying oneself - an obstacle for bhagavath anubhavam
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7. guNanishtanukku guNi virOdhi ( ) - for the ones
focussed on the auspicious qualities of bhagavAn, bhagavath svarUpam is an obstacle.
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8. kainkaryanishtanukku bhagavath saundharyam virOdhi (
) - for the ones who are focussed on serving
emperumAn, emperumAn's beauty is an obstacle.
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) - for the ones who are
focussed in serving bhAgavathas (devotees) bhagavath kainkaryam (service to
bhagavAn) is an obstacle.
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who has conquered the eternal obstacle). Our pUrvAchAryas have explained that
"shathrugnAzhwAn conquered/ignored srI rAma's beauty and auspicious qualities and
was fully serving bharathan". In thiruvAimozhi 8.10.3, nammAzhwAr says "avanadiyAr
siRumAmanisarAy ennaiyANdAr" (
). siRumAmanisar - ones who are fully surrendered to
emperumAn, who are small in size but great in knowledge and practice. nammAzhwAr
declares such devotees are his masters. When such devotees exist how can one ignore
them and serve the lotus feet of emperumAn? For the true nature of jIvAthmA,
bhAgavatha kainkaryam is more apt than bhagavath kainkaryam. Thus, bhagavath
kainkaryam is an obstacle for bhAgavatha kainkaryam.
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virOdhi parihArangaL - 2
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
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emperumAnAr explained the principles of prapathi through sharaNAgathi gadhyam and
gIthA bhAshyam elaborately using nammAzhwAr's pAsurams
karma yOgam - Following the injunctions of sAsthram with the three thyAgams
(sacrifice) namely karthruthva thyAgam (I am the doer), mamathA thyAgam (this
is my responsibility) and pala thyAgam (the result is mine) and performing such
activities as service to bhagavAn is called karma yOgam.
gyAna yOgam - By performing karma yOgam the mind gets purified and one will
understand the true nature of AthmA (oneself). Constant meditation in such state
is called gyAna yOgam.
But all of these are founded on the independent efforts of jIvAthmA. Unless these
means are observed by the jIvAthmA, the result cannot be established. jIvAthmA
pleases bhagavAn by performing such activities and bhagavAn benedicts the jIvAthmA
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with mOksham ultimately. All of these processes involve lengthy observation -
potentially one goes through many life times before ultimately attaining mOksham.
prapatthi - approaching emperumAn and praying to him "Dear Lord! I have nothing in
my part to insist you to bless me with mOksham. I have nowhere to go other than your
esteemed self. I accept you as my total refuge. Pless bless this poor soul".
nammAzhwAr explained this state in thiruvAimozhi 5.7.1 pAsuram "nORRa nOnbilEn,
nuNNaRivilEn, Agilum ini unnai vittu onRum ARRaginRilEn aravinaNaiyammAnE"
( , ,
) and in thiruvAimozhi
6.10.10 "thiuvEngataththAnE! unnadikkIzhamarnthu pugunthEnE"
( ! ). ALavanthAr
highlights the same in sthOthra rathnam as "thvath pAdha mUlam charaNam
prapadhyE" ( ).
In "charaNam prapadhyE", one may think that "the act of taking refuge" is the means.
But that is not true. In place of prapatthi, bhagavAn himself is the upAyam.
sharaNAgathi is defined in sAsthram as "'thvamEva upAya bhUthO mE bhava' ithi
prArththanA mathi:" (' ' :) -
surrendering means "praying and having the confidence that 'you are the only upAyam
for me'"). In bhagavath gIthA, bhagavAn orders "sarvadharmAn parithyajya mAm Ekam
charaNam vraja" ( ஜ) -
Completely give up all other upAyams and accept me alone as the upAyam. This is why
in the commentary for 10th point, vangi puratthu nambi says "sarvEsvaran (an
established upAyam) who is implied by the word prapaththi is the only upAyam".
siddham means established - like food prepared and presented. sAdhyam means "to be
established" - like uncooked rice, lentils, etc. which need to be cooked separately and
eaten. Accepting bhagavAn as the upAyam is called siddhOpAya varaNam. This is
called sharaNAgathi, prapatthi. This is why bhagavAn himself is explained as prapatthi
and siddhOpAyam in the commentary for 10th point.
One who pursues other upAyams such as karma, gyAna, bhakthi, etc (instead of
accepting bhagavAn himself as upAyam) is called upAyAnthara nishtan. For the ones
who have total faith in bhagavAn as the upAyam, involvement in such upAyams will be
an obstacle. sAdhyam - attaining something by self-effort.
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lOkAchAryar highlights in mumukshuppadi sUthram 271 "karmam kainkaryaththil
pugum" (for prapannas, all activities that are done according to sAsthram will count as
service to bhagavAn).
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12. bhagavathkarmanishtanukku dhEvathAnthara karmanishtai virOdhi
( ) - For the one
who is focussed on kainkaryam (service) to bhagavAn, engaging in actions for other
dhEvathAs is an obstacle.
srIman nArAyaNan who is sarvEsvaran and supreme to every one can be identified with
the term "dhEvan" (God). brahmA, shiva, indhra are also considered as dhEvas. But
these dhEvathAs are also jIvAthmAs. Just like wealthy people are approached by
normal people and praised to get wealth, these dhEvathAs are in a higher position than
normal humans and the humans can approach them get certain benefits. These
dhEvathAs are established by srIman nArAyaNan as highlighted by thoNdaradippodi
AzhwAr in thirumAlai 10th pAsuram "NAttinAn dheivangaLAga ... ath dheivanAyagan
thAnE" ( ... )-
emperumAn who is the God of all Gods established these dhEvathAs for the welfare of
others. These are called dhEvathAnthrangaL (Other dhEvathAs).
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Translator's note: In this principle, one must clearly understand the difference between
sAsthra vihitha karmams (activities which are established by sAsthram) and others. Let
us see this with an example.
Once, some one goes to nampiLLai and asks him "You all are so fixated on worshipping
emperumAn only. While you are worshipping dhEvathAs such as agni, indhra, etc in
nithya/naimiththika karmAs, why are you not worshipping dhEvathAntharams in
temple?".
nampiLLai explains "Listen! the difference is like accepting the fire from agni
hOthram (yAgam/hOmam) and rejecting the fire from a crematory". Fire from
yagya is considered as pure but fire from burning corpse is considered as impure
- even though both are fire.
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kainkaryam?". From these we can understand that worshipping
dhEvathAnthrams in temples, even if they are properly established using vEdha
Agamam - it is to be given up for prapannas.
In this day and age, there are so many new dhEvathAs that are created every day in
every nook and corner. There are also many self-styed gurus who dont accept vEdham
as authority and teach whatever they think is the philosophy. It is best for prapannas to
enquire from elders (learned scholars) and follow what is done by our pUrvAchAryas
instead of being caught in the vicious cycle of ignorance.
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We can recollect what is discussed in points 10 and 11. One who firmly considers
emperumAn as upEyam (goal) and upAyam (means) is called an uththama adhikAri
(top-most devotee). bhagavAn himself orders "thamEva charaNam vrajEth" (
ஜ - Surrender unto bhagavAn only) and "mAmEkam charaNam vraja"
( ஜ - Surrender to unto me only). For such persons, their act of
surrender that is highlighted in "prapadhyE" is not the means (it is only a natural state of
acceptance). A person who pursues karma, gyAna, bhakthi, etc is called madhyama
adhikAri (mediocre devotee - as there is the constant emphasis on self-effort). The one
who considers their own prapatthi as the upAyam (means) falls into the category of
madhyama adhikAri. Such act is an obstacle for prapannas - similar to karma, gyAna,
bhakthi yOgams, etc.
sAdhyOpAya nishtan - one who desires to accomplish a goal based on ones own
effort.
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"cheytha vELviyar" ( ) - this is explained in samskritham as
"krutha kruthyan" ( ) - one who has already performed all
necessary acts. For prapatthi, the main definition is "to give up ones own self-
efforts".
sAdhyOpAyan (one who is engaged in karma yOgam, etc) can not give up self-efforts -
they have to keep on performing them with the goal achieving the results. For him,
giving up self-efforts is an obstacle.
o sIthA pirAtti gave up her own shakthi - she is powerful herself and could
have easily destroyed lankA and rAvaNa. But she waited for srI rAma to
come and rescue her.
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o dhraupadhI gave up all shyness and lifted her hands up calling out for
emperumAn with full faith that she will be protected by kaNNan
emperumAn - surely she was protected.
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o thirukkaNNamangai ANdAn gave up all self-efforts/activities and fully
served thirukkaNNamangai bhakthavathsalan emperumAn. He observed
two dogs fighting outside and seeing that the owners of the dogs also
starting to fight. Seeing this, ANdAn thought "if the owner of the dog will
come for the rescue of the dog, why not my owner (bhagavAn) will protect
and nourish me? why should I engage in external activities?" and just
gave up everything at once.
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o periya udaiyAr (jatAyu maharAjar) and piLLai thirunaRaiyUr araiyar gave
up their bodies in protecting sIthA pirAtti and archAvathAra emperumAn
respectively.
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For further details, please approach a qualified AchArya and learn these intricate
principles.
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virOdhi parihArangaL - 3
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
srI ranganAthan's lotus feet - the only upAyam (means) for prapannas
It is already emphasised that one must have firm faith in "bhagavAn who is
siddhOpAyam is the top-most upAyam to attain mOksham". So, a siddhOpAya
nishtan (prapannan) should not consider anything other than bhagavAn himself
such as karma yOgam, etc as upAyam. Considering such processes as upAyam
in itself is an obstacle.
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upAyams are achEthanam (insentient) and bhagavAn is supremely sentient - so
there is no question of equating them - bhagavAn as upAyam is most glorious).
emperumAn is the one who is protecting both chith (sentient) and achith
(insentient) irrespective of them having the ability to accept emperumAn as
upAyam or not. This acceptance of "bhagavAn as upAyam" simply differentiates
jIvAthmA from achith. jIvAthmA is sentient - one who has knowledge/intellect.
achith is insentient - does not have any intellect (so cannot accept bhagavAn as
upAyam). So it is natural for the jIvAthmA with the intellect to accept bhagavAn
as upAyam. Considering this natural distinguishing behaviour as an upAyam is
an obstacle. (Translator's note: One should not think, "my acceptance" is the
upAyam - bhagavAn is the upAyam, our acceptance is just natural outcome of
intellect).
jIvAthmAs are also fully at the disposal of emperumAn just like achith is. One
cannot think that jIvAthmA can independently accept or reject emperumAn
(Translator's note: if emperumAn wants he can easily force any AthmA - he just
does not do that).
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Thus, the above are explained as obstacles with respect to understanding upAyam
properly.
upEyam means that which is accomplished by pursuing the upAyam. The following are
explained as obstacles with respect to understanding upAyam properly.
eternal kainkaryam to the divine couple is the most cherished upEyam (goal)
While performing bhagavath kainkaryam one cannot think "I am doing this
kainkaryam on my own". bhagavAn says in bhagavath gIthai 3.27 "ahankAra
vimUdAthmA karththA aham ithi manyathE" (
) - confused by ahankAram (ego), the jIvAthmA
foolishly thinks he is doing the act on his own. Such ahankAram is an obstacle.
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Considering oneself as akarthA (non-doer), one should not show dis-interest in
kainkaryam. (Translator's note: As explained in srIvachana bhUshaNa dhivya
sAsthram, kainkaryams should be performed under the guidance of sAsthram
and AchAryan, with great desire and dedication).
Some more obstacles are identified here in continuation of the previous point. upEyam
is the result which is accomplished by upAyam. For a srIvaishNava prapanna,
emperumAn is both upAyam (means) and upEyam (goal). emperumAn being upEyam
means reaching emperumAn in paramapadham, experiencing great bliss in his most
auspicious qualities, developing full loving attachment towards him and finally
performing kainkaryam (loving service) to him. This is called "bhagavath anubhava
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janitha prIthi kAritha kainkaryam" ( ஜ
). This is the ultimate goal. Let us now see the obstacles for this result.
Desiring for a specific goal (other than the previously explained kainkaryam).
This attitude is not appropriate for a srIvaishNava and is an obstacle.
Desiring for dhrusta palam (worldly benefits - what can be seen and enjoyed in
this life) such as good wealth, food, clothes, house, wife, children, fame, etc.
When compared to the eternal bliss that is acquired by serving emperumAn,
these results are very insignificant. So, having such attachment is an obstacle.
Desiring for adhrushta palam (benefits in higher worlds - what cannot be seen
and enjoyed in this life). This can be classified in to two aspects:
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kongu pirAtti beatifully performing bhAgavatha kainkaryam during emperumAnAr's
yAthrA
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vaduga nambi fully situated in emperumAnAr kainkaryam
In summary, one should not stop with bhagavath kainkaryam - there should be
progressive transition into bhAgavatha kainkaryam. And that too one shoud serve the
AchArya who is the foremost of bhAgavathas with great eagerness. This is explained by
madhurakavi AzhwAr in kaNNinuN chiRu thAmbu 9th pAsuram "satagOpan en
nambikku Atpukka kAthal adimaip payananRE" (
) - It is fitting to my nature to perform loving
service to nammAzhwAr who is full in all auspicious qualities.
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virOdhi parihArangaL - 4
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
pramA means valid knowledge. pramANam means that which provides valid knowledge
about a particular subject. Three types of pramANams are generally accepted by
vaidhikas.
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anumAnam (inference) - stipulating based on prior perception is called inference.
Where there is smoke, there is fire - this is a classic example for anumAnam. But
this is also fraught with limitations. Both prathyaksham and anumAnam are not
considered as primary evidences.
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Let us now see the obstacles in understanding about mukya pramANams.
kaNNan emperumAn orders in the end of bhagavath gIthA "mA sucha:" (do not
worry). charama slOkam in gIthA is the essence of all upanishadhs. bhagavAn
assumed the position of gIthAchAryan and instructed gIthai seated on the divine
chariot saying "give up all upAyams and fully surrender unto me. I will relieve you
from all sins (obstacles). This is guaranteed. Do not worry; Do not doubt; Do not
lament". This is what is called "mA sucha:". ANdAL nAchiyAr highlighted this as
"meymai peru vArththai" ( ) in nAchiyAr thirumozhi
11.10 pAsuram. One must have full faith in these words. Not having such faith is
an obstacle.
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AzhwArs are divinely blessed by bhagavAn's causeless mercy with blemishless
knowledge. As they are an outcome of pure knowledge, they are absolute truth.
They are as good as vEdham to be considered as primary means of knowledge.
Not considering as such (i.e., considering AzhwArs' pAsurams to be lower) is an
obstacle.
From nammAzhwAr upto mAmunigaL - AchAryas who are found in the guru
paramparai are called pUrvAchAryas. Knowledge has been transmitted from an
AchArya to sishya and so on in this paramparai. All the AchAryas and their dear
sishyas are completely blessed by AzhwAr himself. Their instructions are also
considered as primary means of knowledge. One must have strong faith in this.
Lack of faith in such principle is an obstacle. Translator's note: ALavandhAr
highlights in sthOthra rathnam 20 "thvadhIya gambIra manOnusAriNa:" - vEdham
follows the divine heart of bhagavAn's bhakthas. Commonly known pramANam
"dhamagya samayam pramANam vEdhAs cha" also insists the same - the
actions of the one who knows dharmam are main pramANam and vEdham is
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also a pramANam - this also gives more weightage for AzhwArs and
pUrvAchAryas who were well established in the eternal dharmam.
yAvadhAthma bhAvi means as long as the AthmA exists. AthmA is nithyam (eternal) -
always exists. But virOdhi is not - it will be removed when true knowledge fully expands
for the AthmA. So, this can be considered as those which exist(ed) for a long time.
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Iswaran is complete in all manner. He is sarvagyan (omniscient), sarvasakthan
(omnipotent), avAptha samastha kAman (all desires fulfilled) and apahatha
pApmA (not affected with any defects). To consider such Iswaran as apUrNan
(incomplete) is an obstacle.
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which are always with oneself)
Senses stay with the AthmA throughout. There are 10 sense organs:
bhagavAn blesses the jIvAthmAs with the senses so they can be used in serving him
and glorifying him. They are quite strong and powerful. In thiruvAimozhi 7.1.6
nammAzhwAr says "viNNuLAr perumARku adimai cheyvAraiyum cheRum
aimpulanivai" (
) - these senses are so powerful that they will even shake up the
nishtai (firm state of mind) of nithyasUris (eternal associates of bhagavAn). Let us see
the obstacles in this topic.
Being subservient to senses and fulfilling all such sensual desires is an obstacle.
Some think/claim that "I am too knowledgable. I have full control over my
senses". This is a major obstacle. Many great sages like viswAmithrar, etc., lost
their glories due to being overwhelmed by sensual pleasures. Translator's note:
We can also recollect how AzhwArs and AchAryas themselves have revealed
their own fear in many of their pAsurams and sthOthrams about the cruel nature
of falling prey to sensual pleasures. Such is the power of sensual pleasures and
one has to be very watchful about the pitfalls.
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) - By seeing the divine beauty of emperumAn, one immediately
falters unable to stand on their own, heart melts and starts fainting due to
extreme anubhavam. Such state leads to loss of bhagavath kainkaryam and
bhAgavatha kainkaryam (obviously if one is not even conscious they cannot
serve anymore). In srI rAmAyaNam ayOdhyA kANdam 1.1 it is said that
"sathrugnO nithya sathrugna:" ( :) - sathrugnan who
has conquered the eternal enemy. periyavAchAn piLLai explains this as
"sathrugnan conquered (and ignored) the beauty of srI rAma and served
bharathAzhwAn constantly". Thus anything which comes in the way of
bhAgavatha kainkaryam is considered as an obstacle.
anithyam means temporary - bodily joy and sorrow. This revolves around considering
the body as the self and feeling joy/sorrow per bodily comforts/discomforts. Let us see
the obstacles in this topic.
Feeling happy while receiving material benefits and feeling sad while not
receiving such benefits are also considered obstacles.
Thus one should not be disturbed by bodily comforts and discomforts and always be
equipoised.
Translator's note: In second chapter of bhagavath gIthA, kaNNan emperumAn
explains in detail about the distinction between the soul and the body and how one
should constantly be aware of that distinction and treat bodily comforts/discomforts in an
equipoised manner.
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virOdhi parihArangaL - 5
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
http://ponnadi.blogspot.com 45 http://koyil.org
Of any object, there is gyAnam (true knowledge), gyAna anudhayam (lack of any
knowledge or knowledge-less state), anyathA gyAnam (misunderstanding the
attribute of the object - considering a conch as yellow in color) and viparItha
gyAnam (misunderstanding the object itself - considering a pillar to be a man). Of
these gyAna anudhayam, anyathA gyAnam and viparItha gyAnam are obstacles.
Translator's note: We will understand this with the following simple examples.
sEshan (servitor) means one who increases the glories of the sEshi (master).
pArathanthriyam means being at full disposal of the master just like achith
(Translator's note: if one places his watch on the table or tie it in his hand, the
watch will not question the owner - jIvAthmA should be like that towards
emperumAn) generally. But as cited in previous point, when emperumAn wants
to enjoy the jIvAthmA, the jIvAthmA cannot stay like a stone without any reaction.
The jIvAthmA should respond appropriately to increase the pleasure of
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bhagavAn. Not doing that is an obstacle. (Translator's note: When kusElan
went to see kaNNan emperumAn, emperumAn massages kusElan's feet and
serves him well to which kusElan agrees since that is pleasing to emperumAn.
Similarly, when emperumAn wants to serve nammAzhwAr, he takes AzhwAr's
right foot and starts massaging that with great joy. AzhwAr is initially perplexed at
emperumAn's act but then he realizes thats what emperumAn wants. So, after a
while, AzhwAr withdraws his right foot and presents his left foot to emperumAn.
emperumAn becomes greatly delighted and his joy is doubled). So, not
responding to emperumAn's subservient actions citing ones own
pArathanthriyam is an obstacle.
Same thing applies in AchArya's case as well. Translator's note: One should be
totally surrendered to ones own AchArya and serve him in all cases. piLLai
lOkAchAryar highlights the importance of being fully surrendered to ones own
AchArya in srIvachana bhUshaNam elaborately. mAmunigaL brings out the
essence of this principle in upadhEsa rathina mAlai.
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One carried by garudAzhwAr (who is hailed as vEdhAthmA) is the supreme lord
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Doubting his supremacy on observing his saulabhyam (simplicity) is an obstacle.
vAthsalyam (motherly forbearance), saulabhyam (simplicity/easy accessability),
sausIlyam (magnanimity), etc., are most desirous qualities in bhagavAn. These
are to be greatly cherished. But if one considers "since bhagavAn is easily
accessible, he should also be like me (human) only", that is an obstacle.
Translator's note: gIthAchAryan says in gIthai (9.11) "avajAnanthi mAm
mUdha..." - foolish men consider me human (during my avathArams) and they do
not understand my supremacy.
pleasures/recollections from the ones who are related to the body - wife, children,
wealth, etc., are an obstacle and will limit AthmAnubhavam.
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archAvathAram - thirukkuRungudi nambi - most enchanting
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Feeling comforted by hearing about others (samsAris, ones who are demoniac,
etc) is an obstacle.
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Approaching bhagavAn without the purushakAram (recommendation) of
srImahAlakshmi thAyAr is an obstacle. bhagavAn is supremely independent and
uncontrollable by any one. If we approach him directly, as nammAzhwAr says in
thiruvAimozhi 1.4.7 "en pizhaiyE ninainthu aruLAtha thirumAl" (
- simply considering my defects, srIman
nArAyaNan did not bless me), bhagavAn may push us down in to samsAram
again per our karmA. But if we go with the recommendation of thAyAr, our desire
will be easily fulfilled. purushakAram means recommendation. Her being the
mother of everyone, ensures that bhagavAn forgives our mistakes (just like a
father will forgive the mistake of the child based on mothers's recommendation).
This purushakAram is the nature of pirAtti and ignoring such purushakAram is an
obstacle. Translator's note: In this world, AchAryas represent thAyar and they
facilitate us in easily approaching him.
Considering that bhagavAn is too difficult to attain and avoiding his association is
an obstacle. Translator's note: While bhagavAn may be difficult to achieve for
the ones who believe in their self-efforts, he is very easy to achieve for the ones
who fully surrender unto him through an AchArya.
vislEsha means separation from something dear. From the vyAkyAnam it can be
guessed that vislEsham itself is an obstacle.
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parAngusa nAyaki (nammAzhwAr) - srIrangam
Not having enough devotion or staying normal during separation are obstacles.
"bhakthi pAravasyam" (being fully drenched with devotion for bhagavAn) can be
understood "paraguNAvishta:" ( : - being possessed by
bhagavAn's qualities), nammAzhwAr's periya thiruvanthAdhi 34 "kAlAzhum
nenjazhiyum" ( - legs cannot stand on their own,
heart melts completely) and nammAzhwAr's thiruvAimozhi 7.2.1 "kangulum
pagalum kaNthuyilaRiyAL kaNNa nIr kaigaLAliRaikkum - enganE dharikkEn
unnai vittu" (
- -
parAngusa nAyaki's mother saying about her daughter "My daughter does not
sleep during day and night and is constantly crying and thinking how she is going
to sustain herself without srIranganAthan"). This state of suffering due to
separation is called pArvasyam. Staying normal without such suffering in
separation from bhagavAn is an obstacle.
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ramanthi cha" ( :
) - My devotees
constantly remember me, they hold me as their life breath and discuss my
activities amongst each other. By such discussions of my divine activities
constantly, they (both the speakers and the listeners) derive great satisfaction
and pleasure. This act of sharing and discussing bhagavAn's activities and
glories and thus being satisfied and joyful is generally called "bOdhayantha:
parasparam". This is most desirous. The ones who participate in such
discussions are called "uchAth thuNai" ( - dependable
companion). They will reduce the sorrows of separation in one's heart. By not
engaging with such dependable companions in discussing bhagavath vishayam
during separation will lead to more sorrows and is an obstacle thus.
nammAzhwAr says in thiruvAimozhi 5.4.9 "chenjudarth thAmaraikkaN chelvanum
vArAnAl - nenjidar thIrppAr iniyAr? ninRu uruguginREnE" (
-
? ) - When the beautiful red lotus eyed
srImAn does not arrive I am completely melting away by the sorrow of
separation. Who will remove the sorrows from my heart now?
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virOdhi parihArangaL - 6
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
Matters such as sabdha (sound), sparsa (touch), rUpa (vision), rasa (taste),
gantha (smell), etc., which give material pleasures to our senses are a hurdle for
bhahgavath vishayam. Translator's note: When one engages in sensual
pleasures it increases the rajO and thamO guNam in oneself and naturally
moves the person away from bhagavAn. AzhwArs have themselves cried out in
many pAsurams that these wordly pleasuers are very powerful and they torment
them constantly.
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Listening the names of bhagavAn is naturally good for the jIvAthmA. bhagavAn
himself considers these as sukrutham (good acts) done by jIvAthmAs when they
listen/utter the names of bhagavAn (even unintentionally). Not listening to
bhagavAn's names or listening to other's names are obstacles.
Touching (the lotus feet of) bhAgavathas is good for oneself. But touching
samsAris or being touched by them is a major obstacle. Translator's note: In
parAsara bhattar's life, an incident is highlighted in this connection. While walking
in the streets of srIrangam, a devotee of some other dhEvathA wearing colored
dhOti comes close to bhattar and makes bhattar think that he may touched him.
bhattar at once becomes very disturbed and goes to his mother ANdAL ammA
and asks her for a remedy. She instructs bhattar to accept the srIpAdha thIrtham
from a bhAgavatha who is not upavIdhI (one who does not wear
yagyOpavIdham). bhattar somehow convinces one bhAgavatha who performs
srIpAdham kainkaryam to namperumAL to present their srIpAdha thIrtham and
feels satisfied. If, bhattar who is namperumAL/nAchiyAr's adopted son himself
fears so much for the touch of samsAris, we can understand how careful we
should be.
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thuLasi is very dear to emperumAn. But we should only smell the thuLasi leaves
that are offered to bhagavAn. Smelling thuLasi that is not used in worshipping the
lotus feet of bhagavAn is an obstacle. Translator's note: Everything animate
and inanimate is owned by bhagavAn and exist for the pleasure of bhagavAn
only. They should be first offered to bhagavAn and then accepted as prasAdham
- nothing can be independently enjoyed by us.
sIthA pirAtti demonstrated full faith on srI rAmA in most adverse situation
visvAsam means firm faith. Here we are looking at firm faith in upAyam for mOksham.
Our pUrvAchAryas have explained based on sAsthram that bhagavAn is the apt
upAyam for mumukshus. Translator's note: The same principles are explained by
mAmunigaL in the vyAkyAnam for piLLai lOkAchAryar's mumukshuppadi sUthram 116
while explaining "pERu thappAthenRu thuNinthirukkaiyum" (
) - one should be firmly faithful that the desired goal of eternal
bhagavath kainkaryam will be achieved.
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upEyam is the result of pursuing upAyam. For srIvaishNavas, eternal kainkaryam
in paramapadham (srIvaikuNtam) is the ultimate goal. And this kainkaryam in
paramapadham is most wonderful and unimaginable to achieve by ones own
self-efforts. nammAzhwAr says in thiruvAimozhi 5.1.7 "ammAn AzhippirAn avan
evvidaththAn yAnAr" (
- My lord is the one who holds chakram in his hand - how great he is
and how lowly I am) out of great joy that bhagavAn blessed him. So, one should
not think of his greatness and we may not achieve kainkaryam to him because of
our meekness - that is an obstacle.
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iLaya perumAL (lakshmaNan) - the first one to be counted amongst shining servitors of
bhagavAn
We should understand that kainkaryam to emperumAn is the fitting action for our
nature. kainkaryam is karthavyam - to be pursued naturally. Performing
kainkaryam just as following vidhi (rules) is an obstacle.
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Considering ones anushtAnam as sAdhanam (upAyam) is an obstacle.
svAnushtAnam (ones anushtAnam) includes karmAs that are ordered by
bhagavAn as essential. Not performing such acts will lead to accumulation of
sins. But performing them will not add any pious karmA - they are mandatory.
One should not consider such anushtAnams as upAyams that will force
emperumAn to give us mOksham. vihitha karmA includes sandhyAvandhanam
thrice a day, thiruvArAdhanam for home perumALs, pithru tharppaNam, etc.
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' )-
bhagavAn appears as krishNan to establish dharmam - when he says 'give up all other
dharmams and accept me' that means he is the real/eternal dharmam.
Even after understanding all of these, if one considers "would I get some sin for
giving up these other upAyams?" that is an obstacle. This only shows the lack of
faith in bhagavAn. The objective will also not be fulfilled due to such doubting.
One should also not boast about giving up attachment to all upAyams - that is an
obstacle too. If one is able to do that, that is natural for jIvAthmA and happens by
the grace of emperumAn and AchAryas - one should not praise oneself for doing
that and think that "I have given them all up! how great?".
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upAyam - they are done as kainkaryam. Whatever karmA done (like
sandhyAvandhanam, etc) - they will become part of kainkaryam towards emperumAn.
Whatever acquired through gyAna yOgam will lead to the enlightenment of the soul.
Whatever performed as part of bhakthi will help improve our loving attachment towards
bhagavAn. And finally the prapatthi will fit into the intrinsic nature of jIvAthmA in
accepting bhagavAn alone as upAyam.
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virOdhi parihArangaL - 7
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
sayanam means sleeping, resting and lying down. In srIvaishNava paribhAshai it is said
as "kaN vaLargai" ( ) similar to bathing is said as "nIrAttam"
( ). Quite a few obstacles are listed in this topic. Let us see them now.
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Sleeping at samsAris' (materially minded persons) homes is an obstacle.
mumukshu means one who desires for mOksham. samsAris are the ones who
are not desiring for mOksham. nammAzhwAr defines the life-cycle of a samsAri
in thiruviruththam first pAsuram itself "poy ninRa gyAnamum pollA ozhukkum
azhukkudambum" (
) - Out of ignorance repeatedly performing sinful deeds and as
a result being born with a material body repeatedly.
Lying down with them considering that they are equal to us. Translator's note:
We should always consider other srIvaishNavas greater than us.
Lying down on a higher platform than them (For example: them sleeping on the
floor and us sleeping on the bed).
Sanctifying their place after them sleeping at a place and waking up.
Translator's note: It is common practice to purify/sanctify where we slept at
night if we need to use that space in the day time. Usually, water is poured and
the place is fully cleaned. But since we should consider other srIvaishNavas to
be pure, we should not do such sanctifying where other srIvaishNavas slept.
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vihitha vishayam means enjoyment that is prescribed/allowed in sAsthram - even
that is an obstacle. Here it indicates a srIvaishNava's wife (or husband for the
srIvaishNavi). One cannot sleep/lie down with his wife thinking that this
communion is allowed in sAsthram and is to be enjoyed. Translator's note:
piLLai lOkAchAryar explains in srIvachana bhUshaNa dhivya sAsthram 101st
sUthram "maRRaiyiruvarkkum nishidhdha vishaya nivruththiyE amaiyum;
prapannanukku vihitha vishaya nivruththi thannERRam"
( ;
) - mAmunigaL
explains this high principle in his usual beautiful way. For the ones who are
attached to material benefits and for the ones who are following upAyAntharams
(karma, gyAna, bhakthi yOgam) - being detached from others' wives is sufficient
(i.e., hankering for others' wives is condemned in sAsthram generally). Others
enjoy communion with their own wives to fulfill their dharmam (of bringing about
procreation), but for prapannas such communion is considered as a hindrance
for their svarUpam (nature), so even that should be avoided. It is further
explained in other granthams such as vilakshaNa mOksha adhikAri nirNayam by
eRumbi appA that our pUrvAchAryas even though were the most advanced
prapannas, yet engaged in such communion for a few days with utmost
compassion to procreate one or two srIvaishNava santhAnam (children) without
any desire for personal enjoyment and subsequently fully gave up such acts also
and fully spent their time in bhagavath vishayam only. This is a complicated
subject matter and one needs to properly hear the principles from an AchArya.
Considering that ones wife is also a srIvaishNavi, one should accompany her
while sleeping without any desire for enjoyment. Not having such good thoughts
is an obstacle.
One should not sleep with thoughts that stimulate sensual pleasures.
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Not sleeping with remembrance of ones own AchArya and other pUrvAchAryas is
an obstacle. Translator's note: Similar to previous point, one should recite
AchAryan thanians, vAzhi thirunAmams, etc., before going to sleep to remind
oneself of the great favours done by AchArya in establishing the connection with
bhagavAn.
Not sleeping with thoughts about the soul and its nature is an obstacle.
Translator's note: As discussed in previous activities, one should consider the
soul to be a servitor of bhagavAn and bhAgavathas and thus have thoughts that
are in line with such attitude.
While sleeping/lying down, one should not stretch their feet towards the presence
of bhagavAn, bhAgavathas and AchAryas.
While sleeping/lying down, one should not stretch their feet towards the direction
of temple, thiruvArAdhanam room in ones own homes and the mutt/thirumALigai
(residence) of AchArya.
One should not continue to sleep, when the AchArya tries to wake him/her up.
uththAnam means rising from the bed. Let us see the obstacles in this topic.
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Rising casually/slowly when AchArya or srIvaishNavas awake us. Translator's
note: When srIvaishNavas wake us up, we should feel sorry to have made them
wake us up instead of being alert and awake in their presence. Thus we should
wake up at once with great rush.
Rising hurriedly when materially minded people awake us.
Waking up without remembrance/recitations of bhagavAn's glories and
AchAryan's glories is an obstacle. Learned people usually wake up reciting "hari:
hari:". Reciting "harir harathi pApAni" slOkam and dhyava mahA mantham is
good for oneself. Translator's note: In sAsthram it is said that one should wake
up in the early morning hours of brahma muhurtham (approx 4am) and
remember the glories of srIman nArAyaNan. It is commonly seen in elders that
as part of waking up, guru paramparA manthram "asmadh gurubhyO nama: ...
srIdharAya nama:", rahasya thrayam (thirumanthram, dhvayam, charama
slOkam), AchAryan's thanian, "harir harathi pApAni" slOkam, "kausalya suprajA"
slOkam, nadAthUr ammAL's paramArtha dhvaya slOkams, gajEndhra mOksha
slOkams and parathvAdhi panchaka slOkams are recited.
It is an obstacle to focus on ones own anusandhAnam such as reciting dhivya
prabhandham, sthOthrams, ithihAsa/purANams or japam when AchAryan or
srIvaishNavas are waiting for us. Translator's note: When srIvaishNavas wait
for us or arrive at our home, we cannot make them wait due to our own
anusandhAnam - we should complete it as quick as possible, attend them
satisfactorily and then continue with our anusandhAnam.
When the AchAryan rests by keeping his head on ones lap, one should not rise
suddenly saying the leg is aching. We can recollect bhattar-nanjIyar incident.
bhattar (AchAryan) rested by keeping his head on the lap of nanjIyar (sishyan) -
nanjIyar stayed without moving for a long time and when bhattar woke up he
greatly praises nanjIyar for his strong will in serving the AchAryan. We can also
remember karNan's incident with parasurAma. When karNa was learning archery
from parasurAma, once parasurAma rested by keeping his head on karNa's lap.
At that time, a bee starts stinging karNa and he stays unmoved. This incident is
found in mahAbhAratham.
It is an improper conduct to rise and leave a srIvaishNava gOshti in the middle
and is considered as an insult to the gOshti. Translator's note: In dhivya
prabhandha gOshti or kAlakshEpa gOshti, it is always better to enter at the
beginning and stay until the end. People entering and leaving in the middle is a
distraction for others too.
It is an obstacle to wake up srIvaishNavas by shouting at them. To wake up
srIvaishNavas or to ask srIvaishNavas to move from one place to another, they
should be humbly approached and requested submissively.
It is an obstacle to simply wake up the AchArya. Translator's note: One should
wake up before the AchAryan and wait for the AchArya to wake up. One cannot
force the AchArya to wake up. We can recollect the incident in bhattar's life. It is
shown in thiruppAvai 8th pAsuram 4000 padi vyAkyAnam of Ay jananyAchAryar
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that all the srIvaishNavas would wake up early, decorate themselves, go and wait
at the doorsteps of bhattar and humbly wake him up. Since bhattar was the dear
son of AzhwAn/ANdAL and the adopted son of srIranganAthan/srIranganAchiyAr
and was a matchless scholar and the leader of the sampradhAyam, the sishyas
were greatly admiring him and serving him during his time.
Not waking up before the AchAryan wakes up is an obstacle. One should go to
sleep after the AchArya sleeps comfortably and wake up before the AchArya
wakes up and ensure all his needs are satisfied.
Other sishyas of ones AchArya are called "sabrahmachAris" (class-mates). They
should be treated with great respect as well. One should not yawn in front of
them, snapping the hairs from the head, stretching in front of them such that our
hands/feet touches them, etc. These are considered as offenses and should be
avoided.
These class-mates are to be respected. Before they offer praNAms, one should
first say "adiyEn" and offer them praNAms (obeisances). Not doing that is an
obstacle.
One should have great respect towards AchAryan, AchArya pathni (his wife) and
AchArya puthras (sons). As soon as waking up, they should be offered praNAms
and served properly. Not doing that is an obstacle.
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virOdhi parihArangaL - 8
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
gathi generally means walking (based on gamanam - going), the way (like in archirAdhi
gathi - the bright path to paramapadham) and the refuge/target (like in agathi - the one
who does not have any refuge). Here the main points discussed relate to how to
conduct oneself with srIvaishNavas (one who have taken shelter of bhagavAn through
an AchArya), samsAris (materially minded people), etc. We have previously discussed
the definition of srIvaishNava, mumukshu, samsAri, etc - that can be recollected as
necessary.
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Stepping on the bed that was used by srIvaishNavas is an obstacle. Translator's
note: Whatever used by srIvaishNavas they should be treated as holy and
respected. In our tradition, stepping on anything is considered to be offensive.
While it is quite normal in other cultures to keep the feet up, push/pull things
using the feet, etc., it is considered as a great disrespect to touch any one or any
thing with ones feet in our culture.
It is disrespectful to avoid srIvaishNavas who are coming towards us. One should
humbly offer them praNAmams and proceed submissively. Translator's note: It
is highlighted in sAsthram that when a vaishNava meets another vaishNava,
mutual respects must be paid by offering full praNAmams (prostration) - but
these habits are fast disappearing nowadays.
In contrary to the previous point, it is an obstacle to be very humble towards
samsAris. Translator's note: It is explained by our pUrvAchAryas that with
samsAris will increase our attachment towards wordly pleasures - so being very
humble towards them looking for material favours will be detrimental for our
spiritual progress.
While having the vision of gOpurams, vimAnams of bhagavAn's temples, one
should worship them and relish the beauty of them. Ignoring them or quickly
crossing them is an obstacle. Translator's note: In periya thirumozhi 2.6.6
pAsura vyAyAnam, periyavAchAn piLLai highlights an incident where nanjIyar
says that he observed piLLai thirunaRaiyUr arayar and bhattar used to perform
pradhakshiNam (circumambulation) of the temple greatly admiring and relishing
the temple gOpurams, residences of the srIvaishNavas, etc.
While having the vision of gOpurams, vimAnams of dhEvathAntharam (other
dhEvathas) temples, a srIvaishNava should quickly pass the area instead of
worshipping them or relishing their physical appearance. Doing so is an obstacle.
Translator's note: In this connection an incident is identified by nampiLLai in his
eedu vyAykAnam for thiruvAimozhi 4.6.6 pAsuram. piLLai uRangAvilli dhAsar's
nephews vaNdar and choNdar were once walking along with agaLanga
nAttAzhwAn. Wanting to tease them, agaLanga nAttAzhwAn shows a jain temple
and tells them it is emperumAn's temple and asks to offer their obeisances. They
duly follow his request but once they realize that it is not emperumAn's temple,
they faint at once. Hearing this, piLLai uRangAvilli dhAsar arrives there and gives
them the dust of his lotus feet and after applying that they gain consciousness.
Such is their firm faith.
Seeing emperumAn's temple one should go around it in clock-wise manner as a
pradhakshiNam - going in the opposite direction is an obstacle.
While going some where, if we hear bhAgavathas reciting dhivya prabhandham,
etc., we should wait, listen to the same and slowly leave the place. Walking off
very fast at that stage is not proper.
On hearing other matters being discussed or glorified, one should leave the place
quickly closing the ears.
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While walking along with AchAryan or srIvaishNavas, one should not step on
their shadows.
We should also walk so that our shadow does not fall on them.
Also, one should avoid the shadow of samsAris touching us and our shadow
touching samsAris.
When going for collecting materials for bhagavath/bhAgavatha ArAdhanam
(worshipping), one should not walk close to the residences of brahmA, rudhran,
etc. sANdilya smruthi explains that the residences of them are similar to
smasAnam (crematorium).
Stepping on materials that were used in worshipping dhEvathAntharams is
considered as Asoucham (contamination) and should not be done.
One should not walk in the company of pAshaNdis (avaishNavas or the ones
who try to negate the glories of bhagavAn).
One should show gratitude to the srIvaishNavas who accompany him/her during
travels. Ignoring them is an obstacle.
While sending-off srIvaishNavas, one should go upto a good distance and wait
for them to disappear from the vision. Sending them off right at our door-step is
not proper. Translator's note: It is explained by elders that one would go up to a
water-body (river, lake, etc) which is usually located at the entrance of the town
while sending off srIvaishNavas.
When AchArya or srIvaishNavas come towards us, we should go towards them
and welcome them. Just sitting wherever we are without welcoming them is not
proper attitude.
When dealing with samsAris it is unnecessary to be overly caring while
welcoming them or sending them off.
Looking for monetary benefits one should not go to the homes of samsAris.
dhivya dhEsams are known as "uganthu aruLina nilangaL" (
) - bhagavAn descended here with great compassion - these are the
temples which were highlighted/glorified by AzhwArs. AchAryas also had special
attachment towards certain kshEthrams - these are called abhimAna sthalams
(srI rAmAnuja had great affiliation towards thirunArAyaNapuram, mAmunigaL
had great affiliation towards rAja mannAr kOil, etc). When one goes to such
places, they should spend time in worshipping and glorifying bhagavAn. Just
roaming around in those kshEthrams is not proper attitude. Translator's note:
The whole purpose of thIrtha yAthrais (sacred pilgrimages) are to go and worship
emperumAn and to meet great srIvaishNavas to get their association.
Going to functions/festivals of bodily relatives just based on the bodily platform.
Skipping/Avoiding functions/festivals of Athma bandhus - srIvaishNavas who are
fully dedicated to kainkaryam.
emperumAn is staying as antharyAmi (in-dwelling soul) with in every one. So,
one should avoid unnecessarily walk rashly and disturb the antharyAmi
emperumAn. One should be soft in their walks so that it does not disturb anyone.
Translator's note: It is said in prahlAdhAzhwAn's charithram that when he was
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pushed down from the mountain top and when he started falling down, he at
once held his heart tight so that there is no jerk for the emperumAn who is in his
heart. That should be our attitude too.
One should constantly go behind sadhAchAryan (true AchAryan - could either be
the one who performs pancha samskAram or the one who instructs valuable
knowledge in bhagavath vishayam) and serve him properly. mAmunigaL explains
these principles beautifully in upadhEsa rathina mAlai 64, 65 and 66 pAsurams.
Please read them and be clarified. Translator's note: In the 64th pAsuram,
mAmunigaL explains that a sishya should constantly serve his/her AchArya when
the AchArya is in this world and asks how one can be missing out on that. In the
65th pAsuram mAmunigaL explains that the AchArya's responsibility is to take
care of the sishya (jIvAthmA/soul) and the sishya's responsibility is to take care of
the bodily needs of AchArya and says that it is very difficult to fully understand
and implement this principle. In the 66th pAsuram, mAmunigaL highlights that
pinbhazhagiya perumAL jIyar was such an exalted sishya of nampiLLai where
jIyar was constantly engaged in serving nampiLLai and even shunned
paramapadham to continue his service for nampiLLai and instructs his heart to
sincerely follow such attitude.
One should not go behind others for any material gains other than
bhagavath/bhAgavatha kainkaryam.
One should be fully at the disposal of sadhAchAryan (true AchAryan) - when the
AchAryan says "go" the sishya should go and when he says "come" the sishya
should come - there should be no questioning/protesting - one should simply
follow the true AchAryan.
In dhivya prabhandha gOshti (congregational recital) during processions, one
should not try to go in the front of the gOshti - one should always be humble and
stay in the back. One should not hesitate to the stay and walk in the back lines.
One should help others who are unable to walk fast during such gOshti. Ignoring
such persons needing help is an obstacle.
When one gives the AchAryan a helping-hand, one should be respectful and
affectionate. One should not do this casually.
sthithi means existence and also sitting. This topic explains how one should behave in
different situations. samsAri means one who does not know about their own true nature
(i.e., as servitor of bhagavAn and bhAgavathas). They are mainly focussed on nice
food, clothing, etc. Let us continue with the obstacles discussed in this topic.
Being touched with the clothes worn by samsAris. Translator's note: We have
already discussed the incident from bhattar's life where a dhEvathAnthara
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devotee's cloth touches bhattar and he atones for that by accepting the srIpAdha
thIrtham of a bhAgavatha.
Being seated in the same seat or a similar seat to a samsAri.
Allowing our clothes to touch srIvaishNavas. Translator's note: One should be
careful in close proximity of srIvaishNavas and not touch them. They may be in
the middle of some kainkaryam for emperumAn, AchAryan, bhAgavathas. We
may be unclean at times - so we should avoid touching srIvaishNavas and
contaminating their sanctity.
Considering ourselves as equal to other srIvaishNavas and being seated on an
equal seating with srIvaishNavas. Translator's note: In srIvachana bhUshaNa
dhivya sAsthram, the main apachAram identified by piLLai lOkAchAryar is to
consider oneself equal to another srIvaishNava. One should always be humble
and consider oneself to be lower than other srIvaishNavas.
One should not consider samsAris to be higher than oneself and be seated at a
lower platform than them. Translator's note: samsAris means one who increase
our bodily attachments in many different ways. One should be very careful in to
having admiration of samsAris in whatever ways and consider oneself
subordinate to them. That will eventually increase ones own material aspirations
and keep oneself in the vicious cycle of birth and death in this samsAram.
One should not live in the same house where samsAris live.
One should not wait anxiously for the arrival of samsAris with the intent that we
will gain material benefits by their arrival.
One should not be in the company of samsAris.
One should not live in a place which is filled with samsAris.
Refusing to be seated at a lower platform to srIvaishNavas. Translator's note:
One should happily sit at a lower platform compared to srIvaishNavas.
Hesitating to live in the same house where srIvaishNavas live.
Feeling ashamed to wait anxiously for the arrival of srIvaishNavas.
Not willing to be in the company of srIvaishNavas.
Not living in a place which is filled with srIvaishNavas.
Being inside the house when AchAryan or emperumAn is on a procession and is
outside ones own house. Translator's note: In dhivya dhEsams, etc., it is often
seen that emperumAn goes on a procession in the streets around the temple. It
is by the great compassion of bhagavAn that he comes out of the temple to give
his mercy to every one (even the ones who are old, suffering from diseases,
disability, etc., and cannot visit the temple). When emperumAn comes out on
procession, one should step out of their house before his arrival, wait for his
arrival and welcome him appropriately according to local customs (offering
flowers, fruits, etc).
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Adhi kEsava perumAL with nAchiyArs - during puRappAdu in srIperumbUthUr
While seeing AchAryan and srIvaishNavas, one should immediately rise, offer
our respects and welcome them. Not doing that is an obstacle.
In contrast, when samsAris visit, even if they are materially well-off one should
consider them as a blade of grass (which is not worthy) and avoid giving them a
great welcome (looking for material benefits). Translator's note: One can
recollect "yOnithyam achyutha ..." thanian for emperumAnAr where it is said that
emperumAnAr treated everything but the lotus feet of emperumAn as a blade of
grass.
Being casual about the arrival of AchAryan and srIvaishNavas. Translator's
note: One should become excited about the arrival of srIvaishNavas and ensure
that they are well taken care off.
While doing thiruvArAdhanam for emperumAn, if a srIvaishNava arrives, one
should stop the thiruvArAdhanam at once, welcome the srIvaishNava, enquire
his well-being, make some arrangements for his comfortable stay and resume
the thiruvArAdhanam. One cannot simply make the srIvaishNava wait citing that
he is in thiruvArAdhanam. It is to be understood that bhAgavatha ArAdhanam is
more important than bhagavath ArAdhanam.
When collecting/accepting srIpAdha thIrtham from one srIvaishNava and another
srIvaishNava arrives at that time, it is improper to stop collecting srIpAdha
thIrtham from the first srIvaishNava. One should request for pardon from the
newly arrived srIvaishNava, humbly ask him to wait for some time, complete the
srIpAdha thIrtham procedure with the first srIvaishNava and then proceed to do
the same from the second srIvaishNava.
The srIvaishNavas who are giving their srIpAdha thIrtham should also co-operate
properly and should not leave abruptly.
jangama vimAnam means movable object - refers to both vAhanams that are
seen during uthsavams and srIvaishNavas (who carry emperumAn in their
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hearts). ajangama vimAnam means immovable object - temple tower. One
should not step over the shadow of both movable and immovable vimAnams.
One should not stand such that the shadow of the temples and the temple towers
of dhEvathAntharams fall on them.
One should not stand in the shade of trees that are dear to dhEvathAntharams
(for example neem tree). It is ideal to be in the shade of trees such as tamarind
tree which is dear to nammAzhwAr.
One should not stay in the places that are deemed to owned by
dhEvathAntharams and that are dear to dhEvathAntharams.
Ignoring bhAgavathas homes and staying in abhAgavathas (one who is not
devoted to srIman nArAyaNan exclusively) homes is an improper action. It is best
to avoid staying in abhAgavathas' residences. Translator's note: A well-known
incident from mahAbhAratham could be studied to understand this principle.
When kaNNan emperumAn went to dhuryOdhana as a messenger, he ignored
the palaces of dhuryOdhana, bhIshma and dhrONAchArya and went to vidhura's
palace. vidhura, being a great devotee of emperumAn, greatly relished
emperumAn's arrival. When dhuryOdhana asks kaNNan emperumAn why he
ignored their palaces, emperumAn answers "Because pANdavas are very dear to
me, I cannot visit ones who are not favourable towards them" - emperumAn
himself chooses to stay with bhAgavathas only clearly demonstrating this
principle.
When the AchAryan is standing, the sishya should not be seated.
When the AchAryan is walking, the sishya should not be seated. He should walk
along with the AchArya and assist him as necessary.
When AchAryan instructs the sishya to stand, disobeying that is improper
attitude.
Stretching ones feet towards the direction of bhagavAn, bhAgavathas and
AchAryan. This is not proper at all.
Even in temples, when srIvaishNavas arrive, one should rise and respect them. It
is improper to stay seated even after seeing srIvaishNavas enter the temples.
In the presence of bhagavAn and bhAgavathas (at temples, etc), one should not
close their eyes and sit in meditation. One should be fully awake and relish the
beauty of emperumAn, divine assembly of emperumAn and the presence of
wonderful bhAgavathas. There is an incident identified in bhattar's life where
bhattar notices some one praying with closed eyes in front of emperumAn and
bhattar feels sorry for him and tells him that he is missing out on wonderful
dharshan of emperumAn by shutting his eyes. It is also said that subsequently
that person lost his eyesight.
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virOdhi parihArangaL - 9
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
One should essentially remember these obstacles and avoid them. When our saliva
touches any thing that becomes contaminated. The human body is said to have nine
outlets (Our body is called nava dhvAra pattaNam - city of nine gates - 2 eyes, 2 ears,
mouth, 2 nostrils, urinary organ and anus). When our hands come in contact with any of
those parts, the hands become contaminated and they need to be purified. One can
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wash the hands with water and purify the same. When the hands touch the feet one
should wash them before touching anything else.
Translator's note: This topic and the next couple of topics relate to asuddhi
(contamination). In the modern culture, there is total disregard for contamination.
Generally, eating/drinking with the hand touching the mouth/lips (sipping, licking with
tongue, etc) is called contamination. There are also many other aspects of
contamination such as
eating/drinking
o touching the main container of food with the contaminated (eating) hand
o eating/drinking with left hand
o eating/drinking with spoon, straw, etc., also lead to contamination.
o not purifying the place after eating. One should purify the place with cow
dung.
o after eating one must wash hands, feet and rinse their mouth properly.
vizhuppu (contaminated clothes)
o once a dhoti or saree is worn while sleeping or touching the bed on which
one sleeps in the night, it becomes contaminated. It should be put to wash
and not be touched after bathing.
birth/death
o During birth/death of paternal relatives, one acquires Asoucham and thus
can not participate in any kainkaryam (including ones own home
perumAL's thiruvArAdhanam). Yet, one cannot give up sandhyA
vandhanam even during Asoucham.
Visiting barber (for hair cutting, etc), hospitals, etc., contaminates such visitors.
One should take bath after coming home (or return home after bathing in a water
body such as river, lake, etc., near by if available).
After passing stool one becomes unclean and should bath to purify oneself.
Women during their menstruation cycle, should stay/rest separately and not mix
with others at home.
Coming in physical contact or close proximity with others who are contaminated
is also an aspect of contamination and one needs to purify oneself in such
cases.
One should learn from the elders about these various aspects and avoid contamination
as best as possible. Let us look at the obstacles discussed in this topic now.
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Contaminating the streets which are visited by emperumAn (during processions)
and srIvaishNavas.
Contaminating the gardens where nithya sUris assume the form of flowers to
serve emperumAn. Translator's note: kulasEkarAzhwAr highlights in perumAL
thirumozhi "UnERu selvam" ( ) 4th padhigam "emperumAn
ponmalaimEl EthEnum AvEnE" (
) - Let me become anything on the divine hills of
thiruvEnkatam. parAsara bhattar highlights in srIrangarAja sthavam that the
nithya sUris (eternal associates of emperumAn in paramapadham) descend to
dhivya dhEsams in to the gardens and streets and assume the form of trees and
flowers for the pleasure of emperumAn.
Contaminating the place where AchAryan is present.
After being contaminated, going behind the AchAryan to serve him or to assist
him by giving him water, etc.
After being contaminated, one should avoid
o touching emperumAn's archA vigraham
o touching bhAgavathas
o not moving away from bhAgavathas
o entering into the residences and gardens of srIvaishNavas
sarIra sudhdhi means maintaining purity in ones own body. It can be applicable for
preserving the purity of others too. Whatever action causes impurity are obstacles and
should be avoided.
Knowingly causing impurity for water bodies such as rivers, lakes, etc., which are
used in fetching water for bhagavAn's kainkaryam. One should be very careful
and not affect the purity of such waters.
Using the water which is collected and preserved for AchAryas and
srIvaishNavas. One should not try to usurp such water for personal use.
Remaining water after used by srIvaishNavas is called "sEsham" and is
considered to be very pure. One should not use such remnants to wash their
hands, feet, etc. Translator's note: Remnants of srIvaishNavas are to be
preserved carefully and consumed as srI pAdha thIrtham (charaNamrutham).
One should not use the srI pAdha thIrtham of AchAryas and srIvaishNavas to
wash his/her feet.
The place where AchAryan washes their hands is to be considered as sacred. A
sishya should not wash their hands or feet at the same place.
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One should not rinse and spit the water in a manner that the contaminated water
spills on srIvaishNavas.
Being seen or touched by bhAgavathas in itself will purify oneself. Looking at
other options to purify ones body even after being seen or touched by
srIvaishNava is an obstacle.
snAnam means bathing in river, lake, etc., where one fully submerges in water and
removes the dirt from the body. It is also identified in thamizh as nIrAttam or
thIrththamAduthal. snAnam finds an important place in the daily routine of a brAhmaNa
(and others too). Our elders have identified that avagAhana snAnam (submerging fully
in water in river, lake, etc.) is the one that gives real purity. In our current times, there is
very limited opportunity for such bathing - we are limited to bathing in bathrooms by
pouring water on oneself using a mug.
One should not bathe simply to clean ones body. One should bathe according to
the rules of sAsthram.
Being a prapanna, specifically bathing on special occassions looking for puNyam
(piety) is an obstacle. Special occassions here mean sangamaNam, ayanam
(dhakhsiNAyaNa puNya kAlam, uththarAyaNa puNya kAlam), grahaNam
(eclipse), etc. Being a prapanna, one has already submitted all their
responsibilities to protect oneself under the lotus feet of emperumAn. So, there is
no question of bathing in these occassions looking for pious karmA - it is
completely against jIvAthmA's true nature.
After following certain actions which are contrary to the principles of prapannan
out of great compassion and to protect the dharsanam (sampradhAyam), one
should feel bad that it is due to being bound in the body, one has to undergo
such deeds. Not fearing for such actions is an obstacle. This does not seem to
relate to bathing directly.
Bathing in the river ghats where water is fetched for emperumAn's kainkaryam is
an obstacle. Translator's note: nammAzhwAr in his thiruviruththam 1st pAsuram
says we have a dirty body (azhukkudambu - ). thirumangai
AzhwAr also uses the same word to describe our body in
thirukkuRunthANdagam. So, one should not go and wash their body from the
same place where the water is fetched for emperumAn's kainkaryam. That place
must be kept as pure as possible.
Bathing in the same ghats where samsAris (materially minded people) bathe is
an obstacle. We should not bathe in a place such that the water touched by
samsAris touches us too. In this relation, there is an incident identified by
azhagiya maNavALa perumAL nAyanAr in AchArya hrudhayam 32rd chUrNikai
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"sAdhana sAdhyangaLil muthalum mudivum varNadharmigaL
dhAsavruththigaLenRu thuRaivERividuviththathu" (
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It is also fitting for the true nature of the jIvAthmA to remember virajA river during
bathing which flows at the border of paramapadham (since that is the river to be
crossed before mOksham).
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After bathing one should not dry themselves by shaking their head, etc., such
that water from our body sprinkles on the srIvaishNavas who are near by.
srIvaishNavas are said to be vEdhakap pon (touchstone) - when touched by
them we become purified. Considering their touch contaminates us and bathing
for that is an obstacle. Translator's note: In srIvachana bhUshaNa dhivya
sAsthram, piLLai lOkAchAryar says in sUthram 221 "vEdhakap pon pOlE
ivargaLOttai sambandham" (
) - Having the relationship with srIvaishNavas is like coming in
contact with touchstone - when a touchstone touches iron piece, the iron piece
becomes gold. Similarly, when touched by srIvaishNavas we become purified.
Bathing after performing thimanjanam to emperumAn is an obstacle.
Translator's note: While performing thirumanjanam, milk, curd, honey, etc may
spill on us. That is a great fortune. One should never consider that one has
become dirty by those and attempt to clean themselves.
One should not bathe after bathing srIvaishNavas.
It is not proper to bathe after sending off srIvaishNavas after their visit at our
home.
Bathing just to clean ones body (for healthy lifestyle, etc) is an obstacle. One
should consider the spiritual aspects in bathing and perform the same.
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virOdhi parihArangaL - 10
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
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nithya karmAnushtAnam
Translator's note: Let us have a detailed analysis of this subject before entering in to
the actual obstacles/hurdles. There is so much misconception in this topic on what to do
and what not to do.
Our anushtAnam consists of many aspects. Here the focus is more on how we
should conduct ourselves with respect to the core principles of our
sampradhAyam.
That is, understanding the difference between karmam and kainkaryam. While
karmam is sAmAnya (varNAsrama - bodily) dhamam which is
essential/mandatory to follow, kainkaryam is visEsha (svarUpa - for the soul)
dharmam which is even more important than sAmAnya dharmam.
karmam is of three types
o nithya karmA - daily routines such as sandhyA vandhanam, etc
o naimiththika karmA - periodic activities such as tharpaNam, etc
o kAmya karmA - activities that are done for worldly/material benefits
kainkaryam is also of three types
o bhagavath kainkaryam - service to bhagavAn (nithya and naimiththika
karmams become part of bhagavath kainkaryam due to himself ordering
everyone to engage in such karmams)
o bhAgavatha kainkaryam - service to bhAgavathas
o AchArya kainkaryam - service to ones own AchArya
This principle is most important for us to understand. One can never give up
varNAsrama dharmam. In mumukshuppadi sUthrams 270 and 271, this principle
is explained wonderfully - in 270 avathArikai mAmunigaL says "there is certainly
no svarUpa thyAgam of karma, gyAna, bhakthi yOgams" (which means it is only
upAya budhdhi thyAgam - i.e., the karmA should be done but it should not be
considered as upAyam/means to attain bhagavAn and it should be considered as
kainkaryam) - we do not do anything as upAyam to please bhagavAn to get
something in return. All nithya (daily - sandhyA vandhanam, etc) and naimiththika
(tharpaNam, etc) karmams must be done as kainkaryam. This is highlighted in
the next sUthram "karmam kainkaryaththilE pugum..." (
- karmam will fall under kainkaryam) - who else other
piLLai lOkAchAryar and mAmunigaL can explain this better.
But when does such sAmAnya kainkaryam become secondary? mAmunigaL
explains this in the vyAkyAnam for azhagiya maNavALa perumAL nAyanAr's
AchArya hrudhayam for chUrNikai 31 - "aththANi chEvagaththil podhuvAnathu
nazhuvum" ( ).
mAmunigaL explains in the vyAkyAnam that when we are engaged in
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bhagavath/bhAgavatha kainkaryam, sAmAnya kainkaryam takes back seat and
can be delayed/skipped.
Nowadays, it is common to see many srIvaishNavas not performing basic
anushtAnams saying that "it is not necessary for srIvaishNavas".
But our pUrvAchAryas clearly demonstrated that it is absolutely necessary for us
to perform sAmAnya kainkaryams (karma anushtAnam) and they themselves
performed these without fail - because they were strictly abiding by sAsthram.
Only when there was a conflict with bhagavath kainkaryams, sAmAnya
kainkaryams were given up temporarily.
In 6000 padi guru paramparA prabhAvam, nampiLLai is once questioned why we
perform nithya/naimiththika karmAs when we refuse to worship other dhEvathas.
nampiLLai clearly explains that as nithya/naimiththika karmAs are part of
vaidhIka anushtAnam (that which is part of vEdham), we perform them.
periyavAchAn piLLai explains in parantha rahasyam charama slOka prakaraNam
(section) "nammAchAryargaL ivaRRai anushtippArum anushtiyAthArumAyp
pOrugiRathu" (
) - Some of our AchAryas have shown
that varNAsrama duties have to be performed (when there is no conflict with
kainkaryam) and othes have shown that varNAsrama duties can be skipped
(when there is conflict with kainkaryam). We can understand this principle from
the following examples: emperumAnAr performed sandhyA vandhanam and
gave arghyam standing up (as mandated in sAsthram) even when he was 120
years old. bhattar continued to perform fanning kainkaryam to namperumAL
skipping his sandhyAvandhanam. So, the principle of performing sAmAnya
kainkaryam is based on whether we are engaged in confidential
bhagavath/bhAgavatha kainkaryam or not (not whether I want to perform
sAmAnya dharmam or not).
This principle is further explained in srIvachana bhUshaNa dhivya sAsthram by
piLLai lOkAchAryar and beautifully explained by mAmunigaL in sUthrams 276 to
278.
o sUthram 276 - kainkaryam is of two categories.
o sUthram 277 - performing desirable acts and avoiding undesirable acts
are the two categories.
o sUthram 278 - desirable and undesirable acts are based on varNAsrama
dharmam and Athma svarUpam. For this small sUthram, mAmunigaL
writes a long and comprehensive commentary analysing the various
aspects. He explains the principle from a few different view points and
then finally says "if giving up varNAsrama dharmam is what to be
considered as necessary, that will directly contradict the desire of
bhagavAn (and pirAtti). So that cannot be considered reasonable". So he
says that it is better to consider that varNAsrama dharmam is performed
out of mercy towards others (so that every one collectively will benefit by
following varNAsrama dharmam and srIvaishNavas facilitate such
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improvement for everyone by their own proper conduct in varNAsrama
dharmam).
Finally, while it is seen that our pUrvAchAryas fully abided by sAsthram and
performed nithya (daily) and naimiththika (periodical) karmAs, they never
engaged in kAmya karmAs - those karmAs which are done for material benefits.
nithya and naimiththika karmAs are mandatory - non-performance of the same is
condemned in sAsthram. But kAmya karmAs are the ones that are optional - the
ones who are behind material opulence engage in such acts.
Thus it is better for us to follow in the foot steps of our pUrvAchAryas and apply
the principles as shown by them.
Performing a routine which does not fall under AchArya kainkaryam, bhagavath
kainkaryam and bhAgavatha kainkaryam. These 3 are natural for our svarUpam
to be engaged in. Whatever performed outside the boundary of these 3
kainkaryams is an obstacle.
Among the previously mentioned 3 kainkaryams, one should not think that only
bhagavath kainkaryam is natural and AchArya (and bhAgavatha) kainkaryam is
additional. Just like bhagavath kainkaryam is nirupAdhikam (natural - not based
on an explicit reason), Acharya kainkaryam is also natural. It is explained in
praNavam that the jIvAthmA is naturally subservient to bhagavAn. As
AchAryas/bhAgavathas are very dear to emperumAn, kainkaryam to them is also
natural for jIvAthmAs. Translator's note: In periya thirumozhi 8.10.3,
thirumangai AzhwAr announced the essence of thirumanthram (ashtAkshari) to
emperumAn himself as "nin thiruvettezhuththum kaRRu nAn uRRathum
unnadiyArkkadimai kaNNapuraththuRaiyammAnE" (
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performing sAmAnya kainkaryams (varNAsrama dharmam) out of great
compassion. The subtle difference between Anrusamsyam and lOka sangraham
is in the purpose and the attitude. Doing it out of compassion (that it is
bhagavAn's desire and orders that varNAsrama dharmam is essential in material
world and the leaders should perform it so others will follow and progress
spiritually) vs doing it for as being role models (the tinge of ahankAram that I am
doing this perfectly so others to follow and flourish).
Any act which is not fitting truly for the jIvAthmA's nature but done out of
compassion does not become part of kainkaryam. Considering them as part of
kainkaryam is an obstacle. Translator's note: jIvAthmA's true nature is to be
eternally serving bhagavAn/bhAgavathas - any thing done outside that just out of
compassion (without specific reference in sAsthram) should not be considered by
oneself as kainkaryam.
When emperumAn is present in front of us (as part of procession or in his
sannidhi in an assembly), one should not give up that presence and perform
sAmAnya dharmams (like sandhyA vandhanam, etc) highlighting ones
compassion towards others. Only after emperumAn returns to his sannidhi, one
should leave him and go back to their routines. Translator's note: It is explained
in parama samhithai "yEna yEna dhAthA gachchathi thEna thEna saha
gachchathi" ( ) - wherever
the supreme lord goes, his devotees (mukthAthmAs in this case) follow. This can
be understood from bhattar's life as cited before. When he was once fanning
emperumAn and it was time for sandhyA vandhanam, one srIvaishNava reminds
bhattar about that. bhattar replies "If I skip sandhyA vandhanam at the moment
due to my engagement in serving emperumAn directly, chithra gupthan (yama
dharma rAja's assistant) will not count this as a sin". It is said that, when
emperumAn goes out on procession, every one must accompany him for his
protection and to be in his company until he returns back to his sannidhi. So, as
per our pUrvAchAryas, while engaged in kainkaryam, one can delay
karmAnushtAnams.
When srIvaishNavas are engaged in discussing/enjoying bhagavAn's divine
qualities, one cannot leave the gOshti in the middle saying that they have to
perform sandhyA vandhanam, etc. Though they are performed out of
compassion for the upliftment of others, they cannot be done at the cost of giving
up bhagavath/bhAgavatha anubhavam.
For prapannas, bhagavAn is the only upAyam. So, even while performing many
acts, one should not consider them as upAyam but all of them should be
performed as kainkaryam. They must be done without any expectation in return
and these aspects are natural for the jIvAthmA to be engaged in. These aspects
include:
o applying Urdhva puNdrams (thirumaN/srIchUrNam)
o accepting thIrtham, prasAdham, etc
o Washing the lotus feet of emperumAn (as part of thiruvArAdhanam)
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o Reciting dhivya prabhandha pAsurams
o Lighting lamps (at the temple, at home perumAL sannidhi, etc)
o Making garlands and offering them to emperumAn
o Maintaining garden to grow flowers for bhagavath kainkaryam
o performing services to srIvaishNavas
o Learning and teaching dhivya prabhandham, rahasya granthams
Engaging in actions that were not performed by our pUrvAchAryas. ANdAL
nAchiyAr says "cheyyAthana cheyyOm" ( ) in
thiruppAvai 2nd pAsuram indicating this principle.
kainkaryam should not be performed with any specific purpose other than doing it
naturally for the pleasure of emperumAn.
One should perform kainkaryam for the pleasure of bhagavAn instead of what is
pleasing to oneself. nammAzhwAr declares in thiruvAimozhi 2.9.4
"thanakkEyAga enaik koLLum IdhE" (
) - Please engage me in your service fully for your pleasure (I dont want to
anything which is not exclusively for bhagavAn's pleasure - there should be no
tinge of self-desire while performing kainkaryam). iLaya perumAL (lakshmaNan)
also requested srI rAma and sIthA pirAtti to order him to perform services that
pleases them exclusively. ANdAL nAchiyAr also prays for the same thing in the
end of thiruppAvai "maRRai nam kAmangaL mARRu" (
).
Thus, we have seen the importance of performing all kainkaryams (including bhagavath
AgyA kainkaryams, i.e., nithya/naimitthika karmAnushtAnams) with the sole focus on
bhagavAn's pleasure in this section. We have also seen how one should not perform
kainkaryam with the expectation of something in return - kainkaryam should be done
solely for the pleasure of emperumAn as it is natural for srIvaishNavas to be engaged in
kainkaryam.
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virOdhi parihArangaL - 11
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
Many different aspects are discussed under this section. lakshaNam means
appearance, identity among other meanings. Translator's note: In our samskritham
literatures, lakshaNam is generally associated with the unique characteristics that
distinguish one entity from another. This topic covers some aspects of pancha
samskAram like thApam (accepting sankam and chakram on ones shoulders, applying
Urdhva puNdram on 12 parts of the body), physical appearance, dress-code, etc. Very
interesting and subtle points are highlighted in this section.
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sampradhAyam.
thApa samskAram using heated conch and disc is the proper way of getting
initiated. Not doing that is an obstacle.
Undergoing thApa samskAram (using heated conch and disc) to cure bodily
diseases is an obstacle by itself.
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The conch and disc are the eternal identify of bhagavAn. One should wear them
with great joy that they are wearing the symbols of their dear lord and master.
Not having that joy is an obstacle.
Next there is detailed discussion on applying Urdhva puNdram. There are many subtle
points discussed in this section. First we will see some important aspects in this topic.
thiru maN - sacred soil. kAppu - protection for the ones who wear it. So, Urdhva
puNdram is known as thirumaN kAppu in thamizh. thirumaN kAppu is also known
thripuNdram (because it involves 3 lines) - it is applied vertically from bottom to top. Our
elders have analysed the appropriate parts in sAsthram and determined many important
aspects about Urdhva puNdram. It is a big shame that srIvaishNavas are not
understanding the glories of Urdhva puNdram and applying it properly.
thirumaN kAppu (Urdhva puNdram) should be applied based on the proper method (as
learnt from proper source) in a clean and beautiful manner. One incident can be
recollected in this regard. Everyone knows the incident where kUrathAzhwAn loses his
eye sight in chOLa king's court. Some srIvaishNavas felt very sad and shared their grief
with AzhwAn about his loss of eye sight and going through extreme pain. At that time,
AzhwAn magnanimously and humbly states that "This is the result of bhAgavatha
apachAram. I should have looked at some one's Urdhva puNdram and have considered
that its not applied properly". So, we should not apply our Urdhva puNdram
casually/improperly so that elders look at it and feel grief. It is our essential duty to avoid
putting elders and other srIvaishNavas in a difficult situation.
thirumaN is made of pure white powder. It is also known as dhavaLap podi (dazzling
white powder). We understand from purANams that periya thiruvadi nAyanAr
(garudAzhwAr) brings this sacred soil from svEtha dhvIpam and placed them in certain
places in bhAratha dhEsam. This is found nowadays in few places like
thirunArAyaNapuram, ayOdhyA, etc., in the form of white clay. This white clay is dug out
from the ground, mixed with water, processed and dried to make the blocks of
thirumaN. This can be purchased in many dhivya dhEsams for a price nowadays.
Though there are some disagreements - I am (Dr V V Ramanujam swamy) sharing what
I have learnt from elders and studied in various literature related to our sampradhAyam.
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Lotus pItam, Lotus feet of chelva piLLai (thirunArAyaNa puram), thAyAr at the lotus feet
A prapanna (srIvaishNava) should wear Urdhva puNdram using white soil named
svEtha mruththikA (white soil) on his forehead (and other parts).
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nammAzhwAr glorifies the dhvAdhasa (twelve) nAmams (names) of srIman
nArAyaNan in thiruvAimozhi 2.7 decad (padhigam). In the introduction section of
the commentary for this padhigam it is said that "vaishNavathva chinhamiRE
thirudhvAdhasa nAmam" (
- The twelve names/puNdrams symbolize vaishNavam - that which
belongs to srIman nArAyaNan).
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1. forehead
2. middle of stomach
3. middle of chest
4. middle of neck
5. right side of stomach
6. right shoulder
7. right side of the neck
8. left side of stomach
9. left shoulder
10. left side of the neck
11. above waist line in the backside
12. on the back side of the neck
thirumaN is applied in hari pAdha Aktruthi (in the form of the lotus feet of srI hari)
with the pAdha pIta padhmam (the lotus which is holding the lotus feet).
Translator's note: nammAzhwAr says in thiruvAimozhi 4.5.8 "thaNthAmarai
sumakkum pAdhap perumAn" ( -
lord whose lotus feet as held by cool lotus).
It should be applied with as vertical lines. Two white lines (left and right) indicate
the lotus feet of emperumAn. The red line in the middle indicates srI
mahAlakshmi and is known as srI chUrNam. srI chUrNam is prepared from
turmeric powder. It is also known as haridhrA chUrNam. When processed this
becomes red in colour. The padhma pItam (lotus at the bottom) should be
applied using thirumaN only on the nose. Between the two white lines (which
represent emperumAn's lotus feet), there should be two inches distance
minimum. Each white line should be one inch wide.
Only in the forehead, the pAdha pItam is applied. In all other 11 places, thirumaN
is applied without an explicit extended lotus feet.
There are restrictions applicable for the size of thirumaN in each part of the body.
Please learn further on this topic from the elders.
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Let us now see the obstacles in this sub-section of lakshaNa virOdhi.
Using thirumaN which is retrieved from places which are not approved by our
elders is an obstacle.
Being a mumukshu, one should only apply white thirumaN. Not doing so is an
obstacle.
It seems there are different colored thirumaNs (and srI chUrNams too) for
achieving different goals. It is an obstacle to pursue such practices.
Our pUrvAchAryas approved applying hari pAdha Akruthi (in the form of lotus
feet of emperumAn). There are other forms of puNdrams too - but our
pUrvAchAryas have only approved applying hari pAdha Akruthi for us after
analysing the sAsthram fully.
Applying very small thirumaN (in dot form) is an obstacle. Translator's note: It is
seen some times people wearing just 4 dots in the four corners of the thirumaN -
this may be referring to such practice.
thirumaN should be applied at all the specified 12 body parts. Not doing so is an
obstacle. Translator's note: It is to be observed in many of our pUrvAchArya
granthams that wherever applying thirumaN is explained, there is always mention
of dhvAdhasa Urdhva puNdram (applying twelve thirumaNs) - so everyday,
srIvaishNavas should apply 12 Urdhva puNdrams only.
Also, the 12 thirumaNs must be applied in the proper order (as explained before)
starting with remembering kEsava nAmam (followed by other names of
emperumAn as appropriate for each part).
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All 12 thirumaNs should be applied at the right parts of the body.
After applying thirumaN, one should not adjust them using the finger nails.
One should not apply thirumaN without srI chUrNam in the middle. Translator's
note: Only during charama kainkaryams (final rites) and Asoucha kAlam (period
of contamination for birth/death of relatives) - thirumaN alone is applied - all other
times, both thirumaN and srI chUrNam should be applied together. thirumaN
represents emperumAn (his lotus feet) and srI chUrNam represents thAyAr - one
should not never separate them from each other - it is a great sin.
thirumaN should be mixed with remembering srI sailEsa dhayA pAthram thanian,
AchAryan thaniyans, rahasya thrayam (thirumanthram, dhvayam, charama
slOkam), etc. Other manthrams should not be recited while mixing/applying
thirumaN.
thirumaN should be applied only with own fingers. No instrument should be used
to apply thirumaN.
thirumaN mixed with water that was used by materially minded people should not
be used.
Not applying thirumaN that was mixed with water that was used by bhAgavathas
is an obstacle - i.e., we should use water that was used by bhAgavathas to
prepare our thirumaN.
Using water that was fetched for AchAryan to prepare our thirumaN is an
obstacle.
One should not apply thirumaN in front of samsAris (materially minded people).
One should not get thirumaN from samsAris (materially minded people) and use
it.
thirumaN should be worn thinking that this is the proper identity for vaishNavas.
Not doing so is an obstacle.
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thirumaN should not applied over and over again (wiping off the previous
attempt) to get it look perfect. It should be properly and patiently applied once
and never wiped off.
One should always use thirumaN and srI chUrNam that are the remnants
(remainder) of ones own AchAryan.
Even if the thirumaN is not directly from AchAryan, one should meditate and pray
to the AchAryan that it becomes his remnants (after offering the same to him
mentally before using). Not doing so is an obstacle.
One should not use the thirumaN which is kept for the use of AchAryan and let
him use the remainder. This is a great sin.
Next there is detailed discussion about wearing thuLasi/lotus stem mAlA (garlands), etc.
Wearing thuLasi or lotus (stem) mAlA separately is an obstacle. thuLasi and lotus
stem, when dried completely, can be made as small beads and is used to
prepare garlands/necklaces. They should always be worn together and cannot
be worn separately (i.e., one or the other). Translator's note: As said in "yE
kaNta lagna thuLasi nalinAksha mAlA; yE bAhu mUla parichinnita sankha
chakrA; ye vA lalAta phalakE lasadh Urdhva puNdrA; thE vaishNavA bhuvanam
Asu pavithrayanthi" - by the presence of srIvaishNavas who wear thuLasi/lotus
stem garlands, who has the symbol of sanka and chakra embossed on their
shoulders and who wears the Urdhva puNdram (thirumaN) on their fore head, the
place where they stay becomes purified. It is often seen people wearing one or
the other (thuLasi beads mAlA or lotus beads mAlA) - here it is said that they
should always be worn together. srIvaishNavas also wear pavithra mAlA which
was worn by emperumAn/AzhwArs/AchAryas.
Not wearing it upto the naval is an obstacle. Translator's note: It should be worn
for the full length, hanging down upto the naval. In other sampradhAyams, it is
seen that it is worn tightly around the neck. But our pUrvAchAryas wore it full
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length - this can still be observed in pavithra mAlAs at various temples, where
they are worn for full length (upto naval).
While wearing dhOti, it should be worn in such a way that the end parts are not
flowing downwards.
Not wearing a string/thread around the dhOti to protect the dhOti from falling off
is an obstacle.
Shaving the body without shaving the head is an obstacle. Translator's note:
For brahmachAris and sannyAsis, only head/face shaving is allowed (no other
parts of the body can be shaved). For gruhasthas, they should do sarvAngam
shaving (shaving all parts of the body from head to toe, except upper back)
everytime - just face shaving/hair cutting is not allowed. It is also important to
note that even while shaving the head it should not be fully tonsured - there
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should always be a sikai (kudumi - tuft). Full tonsure which is done casually these
days is not authorized at all - generally, the concept of full tonsure is opposite to
vaidhIka matham and should not be done. In many pAsurams of AzhwArs fully
tonsured head is related to avaidhika sampradhAyams.
Translator's note: Some of the above aspects may seem rigid and even odd. But there
are also practical reasons for all of these. For example having long nails will be an
obstruction while performing kainkaryam and may even harm oneself or others.
Next discussion is about wearing fragrances, etc - mostly aspects related to self-
indulgence and material enjoyment. Obviously we can understand that these are to be
avoided by srIvaishNavas.
applying a lot of sandal wood paste, etc. Translator's note: Here the focus is on
over indulgence - as per varNAsrama dharmam gruhasthas can accept a little bit
of sandal wood paste which is distribute at times at sannidhis as prasAdham of
emperumAn.
specially requesting and indulging into sandal wood paste, fragrance, etc., that
are the remnants of namperumAL. Translator's note: Even bhagavath
prasAdham should not be accepted with bhOgya budhdhi (self-enjoyment) and
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over-indulgence. Everything should be done in moderation and as much is
necessary.
accepting and enjoying betel leaves and nuts which are not offered to
emperumAn first. Translator's note: Again, when distributed as prasAdham, it is
OK to accept a litte bit. Betel leaves and nuts are also only consumable by
gruhasthas. Unlike sandalwood paste, this can be accepted by brahmachAris
and sannyAsis and can be given to others. But sandalwood paste cannot even
be accepted by brahmachAris and sannyAsis.
Wearing different and heavy ear-rings and pendants in the ears. It is possible
that the ears will extend by wearing heavy rings, etc. It is better to avoid such
heavy rings.
Wearing thuLasi in the ears. It is sometimes seen that thuLasi is kept on the ears
- this is not to be done.
Brushing the teeth on Fridays. Not clear about this and the reason behind it.
There are certain types of black ink/paint which is used to mesmerize and control
others. These are generally acquired by worshipping dhEvathAntharams. One
should not associate with such things.
Wearing strings in neck, hands, legs, etc., for protection. Our protection is
thirumaN kAppu (Urdhva puNdram) and sankam/chakram on the shoulders.
Translator's note: It is often seen that even srIvaishNavas wear red, black
colored strings for protection. emperumAn is our only protection. One should
never engage in wearing any such strings. srIvaishNavas can only wear thuLasi,
lotus and pavithra mAlAs (garlands) - none other.
In front of bhagavAn, bhAgavathas and AchArya one (men) should not cover
their upper body by putting the anga vasthram on the body. Translator's note:
dhAsa vargam (serving class) means having the anga vasthram on the waist -
that is why srIvaishNavas never put the anga vasthram on their body. There are
certain dhEsAchArams (rules specific to the specific place) - such as cold places
where people cover their body with vasthrams, shawls, etc.
speaking about materially motivated aspects and having the high-held head with
ahankAram (ego).
Being without mercy/kindness in the eyes is an obstacle. Our eyes should always
exhibit peace and mercy - not anger. Translator's note: It is natural for
srIvaishNavas to be kind and merciful and that should be naturally revealed
through ones eyes.
Speaking loudly is an obstacle. While glorifying srI rAmA, it is said that "mruthu
pUrvancha bhAshathE" (soft spoken) - it is good to be soft spoken.
Being without anjali is an obstacle. When not engaged in kainkaryam, one should
keep the hands in anjali mudhrA (namaskAram posture).
One should not be ashamed (feeling shy) to hold begging bowl in ones hands.
Translator's note: It is part of brAhmaNa dharmam to beg for food-grains. Many
great stalwarts of our sampradhAyam such as kUrathAzhwAn,
vEdhAnthAchAryar, etc., performed unja vruththi (begging for food-grains).
Having high-held chest - one should manifest humility in their behaviour. Similar
to what is explained in high-held head topic.
Walking heavily and in a tensed manner are obstacles. One should walk slowly
and be at peace.
While hearing about bhagavAn and seeing bhAgavathas one should feel great
emotions and have goose bumps - naturally out great attachment. Not having so
is an obstacle. Translator's note: emperumAn himself explains the eight
qualities explained in his devotees and one such quality is having divine
emotions while hearing about him. He says "My bhakthas essentially have the
following eight qualities - 1) unconditional love for bhakthas of emperumAn, 2)
enjoying (others) worship of emperumAn, 3) worshipping emperumAn
him/herself, 4) being without any pride, 5) having attachment in listening about
emperumAn, 6) having bodily changes (like goose bumps, etc) when
hearing/thinking/speaking about emperumAn, 7) always thinking about
emperumAn, 8) not asking material benefits in return for worshipping
emperumAn. Such bhakthas even if they are mlEchchas, they are worshippable
at par with my own self by leaders of brAhmaNas, the meditators, the ones
involved in kainkaryam and even sannyAsis and scholars. They are also eligible
to give and accept knowledge from such scholars". Similarly, it is explained that,
when seeing a srIvaishNava, one should feel like seeing moon (everyone is
fascinated by the moon), feeling mild breeze (which is very pleasing) and
applying nice sandal paste.
Not meditating on the dhivya kshEthrams which are dear to bhagavAn and
bhAgavathas is an obstacle. Also, meditating on other kshEthrams which are not
associated with emperumAn, AzhwArs and AchAryas is an obstacle.
Translator's note: It is said that emperumAn descends as archAvathAram (deity
It is a great obstacle to analyse the raw-material from which the dhivya mangaLa
vigraham of archAvathAra emperumAn is made off. For example, thinking that
golden vigraham is greater and wooden vigraham is lesser - is a great mistake.
Translator's note: It is said in sAsthram that analysing the raw-material of archA
vigraham is like analysing the chastity/purity of ones own mother.
One should have great gratitude towards ones own AchAryan. Not having that is
an obstacle. Translator's note: In srIvachana bhUshaNa dhivya sAsthram,
piLLai lOkAchAryar highlights that it is through AchAryan one gets bhagavAn and
through bhagavAn one gets AchAryan. So, the AchAryan is doing us the greatest
favour of relieving us from the clutches of samsAram by establishing our proper
connection with emperumAn. So, one must always remember that and be faithful
towards the AchAryan forever.
Thinking about nature and attributes of activities that are not focussed on
bhagavath anubhavam is an obstacle. jIvAthmA's nature is to be subservient to
bhagavAn and to act according to the desires of bhagavAn only - anything
contrary to that is not fitting for the nature of the jIvAthmA.
Thinking about the favourable acts done for bhagavAn and bhAgavathas (with
pride) and not fearing after thinking about the many unfavourable acts towards
bhagavAn and bhAgavathas.
One must specifically be very thankful to the AchAryan for the great favour done
by him. Not doing so is an obstacle.
Thinking that anthima smruthi (thinking about bhagavAn in the last moments
before leaving the body) is necessary is an obstacle. Ones who are engaged in
karma, gyAna, bhakthi yOgams will reach paramapadham after many many
births. For such persons, thinking about emperumAn in the last moments is
absolutely necessary. But for prapannas, anthima smruthi is not required. As
bhagavAn says in varAha charama slOkam "aham smarAmi math bhaktham"
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI U. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
sravaNam means listening/hearing. In this section, what to be heard and what not to be
heard are explained. Translator's note: In srI bhAgavatham, prahlAdhAzhwAn explains
that there are 9 processes of bhakthi - sravaNam kIrthanam vishNO: smaraNam pAdha
sEvanam archanam vandhanam dhAsyam sakhyam Athma nivEdhanam (
:
) - Hearing, singing, remembering srIman
nArAyaNan, serving his lotus feet, worshipping him, glorifying him, serving him,
befriending him and offering oneself to him are the nine ways to engage in devotion
towards emperumAn. Of these, sravaNam is highlighted first as it is the most important
This has been a very lengthy subject with many important points that are very truly
applicable in our most important day-to-day activity, i.e., thiruvArAdhanam. One must
carefully read this, understand the principles clearly and attempt to practice the
principles in the daily life.
anjali means saluting (namaskAram) with joined palms. This is related to 48th topic
(vandhana - offering obeisances). After offering obeisances, one has to rise up and
perform anjali (salute with joined palms). It is also seen that, at times, one just performs
anjali without offering full obeisances. anjali is done by bring the hands to the chest and
holding it in a way both the palms are touching each other. It is also seen that the palms
are joined and held on top of the head at times. anjali is defined by "am jalayathi ithi
anjali:" ( ஜ ஜ :) that which melts bhagavAn who is mentioned
by "a" - akAram. It is also said that "anjali: paramAmudhrA kshipram dhEvaprasAdhinI"
( ஜ : ) - anjali is the ultimate and top-
most posture which will quickly induce bhagavAn's mercy.
nampiLLai kAlakshEpa gOshti - the most enchanting scholar who engaged many
stalwarts into hearing the glories of emperumAn through his thiruvAimozhi lectures
kAlakshEpam generally means passing time. Our time should not be wasted. There are
two aspects in passing time - dhEha yAthrA (time spent for the benefit of the body) and
Athma yAthrA (time spent for the benefit of the soul). dhEha yAthrA includes any time
spent to nurture the body and bodily relatives. Athma yAthrA means time spent to
nurture the soul and its well-being. One should be focussed on the upliftment of the
jIvAthmA (oneself). One needs to take care of the body needs in righteous way - this
cannot be refused, yet one should simple not focus on food, shelter, clothing and bodily
luxuries only. thirumazhisai AzhwAr and mAmunigaL have explained how ones time
should be spent - these are to be understood, glorified and practised.
I searched and collected all the pUrvAchArya granthams which were lost/distributed
during muslim invasion. These granthams were written by the apAra kAruNyam (great
mercy) of pUrvAchAryas towards the hitham (well-being) of all the future generations.
Whatever granthams I found, I wrote them personally in palm leaves, I learnt them from
my Acharyans (thiruvAimozhi piLLai, etc), lived according to the instructions in those
granthams, and taught those to my disciples.
?) -
When there are wonderful things to talk about the most auspicious qualities of
bhagavAn who is blackish-blue like a cloud in complexion, who has sudharshan
chakram in his hand, who protects the universe in his stomach during layam and
who is lying on the serpent bed, how else can they spend their time without
thinking about emperumAn? AzhwAr is thinking from his perspective and he does
not know how to spend the time without thinking about emperumAn.
Spending ones time thinking about enjoying with women is an obstacle.
Translator's note: Ultimate aim for materialism is to enjoy sex with the opposite
gender. Right from the beginning of adult-hood, men and women are focussed
on how to enjoy. This is explained by our pUrvAchAryas as "vishayAnthara
prAvaNyam" ( ) - attachment to worldly pleasures.
pEyAzhwAr explains a simple remedy to remove such sensual desires from ones
mind. He says in mUnRAm thiruvanthAdhi pAsuram 14 "mARpAl manam
chuzhippa mangaiyar thOL kai vittu" (
) - When we focus our mind and desires towards
emperumAn, the attachment towards worldly pleasures will automatically
Arjanam means earning wealth. This section is very lengthy. There are certain aspects
which are not clear. Even after enquiring from elders, I (V V Ramanujam swamy) did not
get satisfactory answers. I (V V Ramanujam swamy) have written as much as I
understood. Generally, earning must be within the boundaries of dharma mArgam
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI u. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
emperumAnAr visiting parutthik kollai ammAL's residence and blessing her his own
prapanna pAkai (cloth covering his head) observing that she is feeling shy to come out
with torn clothes. During his thiruvEnkata yAthrai, emperumAnAr himself blesses a visit
to her residence knowing her wonderful sAthvika qualities - this incident is identified in
rAmAnujArya dhivya charithai written by piLLai lOkam jIyar
This can be seen as continuation of previous topic. In gruha virOdhi, the matters dealing
with once place of residence is explained. This topic can be considered in relation to the
land on which the house is built. Translator's note: kshEthra generally means
cultivatable land. It can also mean any land or property which is used for agricultural,
farming or other business purposes. Usually, in pUrvAchArya granthas gruha and
kshEthra are discussed together since both are considered to be some sort of bondage.
Let us see the points in detail.
bhOjyam means that which is consumed. In this section, the places where we can
consume food and cannot consume food are discussed in detail. Translator's note:
When it comes to accepting food or eating, there are so many restrictions. Previously,
many vaidhikas (followers of vEdham) used to follow "parAnna niyamam" - i.e., not
accepting from any one else (only self cooking) and ofcourse accepting prasAdham
from sannidhis (temples, mutts). Nowadays, there is tangential change - most people do
not know cooking and depend on outside food (that too not prasAdham) only. Generally,
sAthvika food items can be offered to emperumAn and consumed by srIvaishNavas.
The food we eat must be well analysed before consuming - it must be cooked by
srIvaishNavas, bhagavath prasAdham and fit to be consumed for the individual at that
Before proceeding further with the next set of points, let me (srI u.vE. VV rAmAnujam
swamy) explain whatever I have observed from elders in relation to AhAra niyamam
(food restrictions), whatever I have heard from elders and whatever I have learnt from
reading various literature on this topic. In the current times, there are very few who
know these principles and the ones who follow such principles are even fewer. Food
items (and raw materials) are classified based on its qualities in to sAthvikam
(goodness), rAjasam (passion) and thAmasam (ignorance). And, rAjasa and thAmasa
food items are forbidden from being consumed by srIvaishNavas. Detailed discussions
are in bhagavath gIthA 17th chapter (highlighted at the top). Nowadays, people only
care for external hygiene and cleanliness. There is total lack of knowledge about the
internal hygiene and cleanliness of the food items. Raw materials should be grown by
good-hearted persons who are known to us - they must have been farmed and given by
people with good intentions. The ones who cook should have both basic AchAram and
anushtAnam -
following rule of conduct and on top of that they should also have svarUpa gyAnam (that
they are jIvAthmA who is a servant of bhagavAn). They should also be familiar with
srIvaishNava sampradhAya granthams. Let me explain an incident from yathIndhra
pravaNa prabhAvam written by piLLai lOkam jIyar. nampiLLai who is a great AchArya
had two wives. He once asks a question to his wives separately. First he asks his first
wife "What do you think about me?". The first wife responds "I think of you similar to
namperumAL himself and as my AchArya". He becomes very pleased and engages her
in preparing food for his thiruvArAdhanam and himself. He then asks his second wife
the same question and she says "I think of you as my husband". He asks her to assist
his first wife in cooking. When the first wife is unable to cook during her menstrual
periods, he allows his second wife to cook but he gets his dear sishyas who are great
srIvaishNavas to touch the prasAdham first and then he eats that. Thus he shows by
practice that one should develop the real attitude in srIvaishNavam so that one
becomes fit to serve bhagavAn and bhAgavathAs in cooking kainkaryam. (Translator's
note: This nampiLLai incident is re-written in English to match the actual incident since
VV Ramanujam swamy had given only a brief note about the incident). During
emperumAnAr's times, in his mutt, every one of his sishyas were very great and
parAsara bhattar and vEdha vyAsa bhattar born to kUrathAzhwAn and ANdAL by
srIranganAthan's prasAdham
prasAdham means the food-stuff that was offered to bhagavAn first. The food that is
cooked in the thirumadappaLLi (kitchen), raw milk, fruits, sugar (raw), etc., once offered
ukthi means word, language, way of speaking, etc. It is emphasised in this section that
srIvaishNavas should be well aware of the most dignified srIvaishNava paribhAshai
Starting at this point, srI rAmayaNa and other purANa purushas' names are explained
from sampradhAyam perspective. Each of these personalities have specific names
which glorify some aspect of them. It is recommended that we use such names instead
of the common name for them. Generally srI rAmAyaNa is hailed as divine sAsthram
which exemplifies the aspect of bhakthi in various ways.
Saying "srI rAma" instead of "perumAL", saying "sIthA" instead of nAchiyAr (or
pirAtti), saying "lakshmaNan" instead of "iLaya perumAL", saying "srI krishNa"
instead of "krishNa" (since krishNa wanted to be treated like cow-herd boy he
does not like to be treated with reverence but likes to be treated like a friend),
saying "srI nrsimhan" instead of "azhagiya singar" (beautiful lion faced) -
thirumazhisai AzhwAr says in nAnmugan thiruvanthAdhi - "azhagiyAn thAnE
Starting this point, the words/phrases that are to be used when a srIvaishNava leaves
his body (dies) are explained/discussed in detail. This aspect of death is expressed in
few different ways. AzhwArs say "paNikaNdAy chAmARE" (
) - chAmARE means "to die". "maraNamAnAl vaikuntham" (
) - when a srIvaishNava dies, he reaches srIvaikuNtam (paramapadham).
Nowadays, in srIvaishNava terms, when some one dies, it is indicated as "AchAryan
thiruvadi adainthAr" ( ). There are different
srIvaishNava terms for death that are seen in the pUrvAchArya literature like "thiruvadi
chArnthAr" ( - thiruvadi means lotus feet as well as master/lord -
thiruvadi chArnthAr means reached the lotus feet or reached emperumAn),
"paramapadham eythinAr" ( - attained paramapadham - the
supreme abode), "thirunAdu alankariththAr" ( - person
reaching and decorating the divine land), "avathAram thIrtham prasAdhiththAyiRRu"
( - the avathAram/life/incarnation has
come to an end).
It is to be understood from this point that based on the type of the srIvaishNava,
the appropriate phrase should be used - not doing so is an obstacle.
paramapadham and thirunAdu mean the same thing - just the language is
different - former is samskritham and the latter is thamizh. Yet, paramapadham
(supreme abode) is an ordinary term and thirunAdu (divine land) is a special
term. Only AchArya srEshtas are glorified as "thirunAdu alankariththAr" when
they leave their body. It is at times difficult to establish how different terms are
used for different personalities - that aspect can be learned from elders as
required. Translator's note: In anthimOpAya nishtai, following charithram is
explained. paravasthu pattarpirAn jIyar says - vaduga nambi was alive for some
time after udayavar's ascending to paramapadham. But, eventually he also
ascends to paramapadham. One srIvaishNava goes to bhattar and tells him
"vaduga nambi ascended to paramapadham". bhattar responds "You should not
say like that for vaduga nambi". The srIvaishNava asks "Why not? Cant we say
that he ascended to paramapadham?". bhattar beautifully explains that
paramapadham is common for prapannas and upAsakas (ones who undergoes
bhakthi yOgam and achieves paramapadham by their self effort) - vaduga
Here is the guru paramparA manthram that is to be recited before dhvaya mahA
manthram:
snEham means friendship, love, affection, attachment, etc. The matured state of snEha
is bhakthi. Also, the snEham of inferior person towards a superior person is called
bhakthi (Translator's note: For example, the affection of thiruvadi (hanumAn -
The bhakthi of AzhwArs (who are top-most devotees) is blessed by bhagavAn himself.
nammAzhwAr says right at the beginning of thiruvAimozhi 1.1.1 "mayarvaRa
mathinalam aruLinan" ( - bhagavAn blessed me
with blemishless knowledge/devotion) - this is the result of bhagavAn's unconditional
grace. emperumAnAr prayed to bhagavAn for the same kind of devotion in his srI
bhAshyam mangaLa slOkam "bhavathu ma parasmin sEmushI bhakthi rUpA" (
). Since, emperumAn blesses such bhakthi to his
devotees, such bhakthi becomes part of the prApyam (ultimate goal - kainkaryam). So
this is called sAdhya bhakthi (bhakthi which is blessed by bhagavAn himself based on
the prayers of the adhikAri/individual) and such sAdhya bhakthi is different from
sAdhana bhakthi. Translator's note: In AchArya hrudhayam, azhagiya maNavALa
perumAL nAyanAr beautifully establishes the different types of bhakthi and the nature of
nammAzhwAr's (and other AzhwArs) bhakthi in chUrNikais 95 to 102 and subsequent
ones. mAmunigaL blesses us with his expert commentary with the help of which we can
understand these divine principles. There are 3 types of bhakthi which are identified -
sAdhana bhakthi, sAdhya bhakthi and sahaja bhakthi.
sAdhana bhakthi is the bhakthi which is developed by ones own efforts and this
is performed as upAyam (means) to achieve emperumAn - this is the bhakthi
yOgam that is explained in sAsthram.
sAdhya bhakthi is that pure devotion which is desired by great AchAryas such
as ALavandhAr, emperumAnAr, etc. These AchAryas were already fully
With this introduction, let us go into the different aspects that are discussed in this
section.
emperumAnAr and vaduga nambi - ideal examples for dhAsya bhAvam. emperumAnAr
being Adhi sEsha avathAram is servitude personified. vaduga nambi manifested
ultimate servitude towards emperumAnAr.
dhAsyam means to be fully controlled - i.e., to engage in service to the master. Here, it
is explained that every one is a servant of the supreme lord srIman nArAyaNan who is
the master of every one. "dhAsa bhUthA: svathassarvE hi Athmana: paramAthmana:"
( : : :) is an important
pramANam (authentic quote from sAsthram) - this means All jIvAthmAs are naturally
servants of paramAthmA who is sarvaswAmy (master of every one) - here "hi" means it
is prasidhdham (well known and obvious fact). Our servitude towards emperumAn is
causeless (natural - not based on any reason other than him being the supreme master
of everyone) and based on the eternal relationship between jIvAthmA and paramAthmA.
Our servitude towards others in this world are aupAdhikam (based on a specific cause,
i.e., our karmA leads to a particular birth/relationship and we serve others due to that
Mixing with lowly materialistic people is an obstacle. These are the ones who are
behind food, shelter and clothing always. They are always looking to engage in
materialistic activities and mixing with them will simply lead to waste of time and
will not help us in our spiritual progress in any way.
Having friendship with great bhAgavathas considering them in an equal level to
us is an obstacle. One should never consider other srIvaishNavas as equal to
oneself - they should always be revered and kept in a higher platform. Yet, one
should have pleasing friendship with them. Translator's note: In srIvachana
bhUshaNa dhivya sAsthram, in sUthrams 222 to 225, piLLai lOkAchAryar
explains how one should treat a bhAgavatha. One should consider bhAgavathas
to be equal to their AchArya and greater than oneself and bhagavAn himself. Not
having such reverence towards bhAgavathas by itself is considered as an
apachAram (mistake).
Having friendship with bhAgavathas and yet finding fault in them is an obstacle.
Translator's note: In srIvachana bhUshaNa dhivya sAsthram, piLLai
lOkAchAryar have explained this in exquisite detail. One should generally not find
fault with anyone (even samsAris). One should always think about oneself as the
cause of all faults. In thiruppAvai, ANdAL says in 15th pAsuram "nAnE thAn
Ayiduga" ( - let all faults be mine). In srI rAmAyaNam,
when bharathAzhwAn returns to ayOdhya and finds out that perumAL (srI rAma)
has left ayOdhya to go to the forest and dhasaratha is dead, he goes to kaikEyi.
He first blames dhasaratha, kaikEyi, mantharA (kUni), etc., for the whole incident
but finally says "It is my own sins that brought me to this state of being separated
from perumAL". Such attitude is very difficult to develop, but our pUrvAchAryas
have laid the path for us and we too can aspire to get such attitude.
Considering that everything/everyone is bhagavAn's property/servitor, one should
be friendly with every one. Not doing so is an obstacle. Translator's note:
bhagavAn's is the owner of both nithya vibhUthi (spiritual world - paramapadham)
and leelA vibhUthi (material world). And every single AthmA is either directly or
indirectly serving bhagavAn only. If an AthmA is realized of his true nature, he
Translator's note: Before we proceed, let us have a brief introduction about our
srIman nArAyaNan pervades all entities - both chith and achith. He is the antharyAmi -
indwelling super soul of everything. All other dhEvathAs are established by srIman
nArAyaNan out of compassion towards jIvAthmAs who would approach these
dhEvathAs based on their own guNa (sathvam/goodness, rajas/passion and
thamas/ignorance). If these dhEvathAs were not there, they may become atheists and
would be eternally bound in the samsAram. Atleast by approaching one of these
dhEvathAs, there will be some faith in vaidhIka matham and they will slowly be elevated
This gives a brief outline of the principles of our sath sampradhAyam. With this
introduction, we can proceed with this section.
Having doubts about supremacy in dhEvathas like brahmA, rudhran, etc., having
doubts on thrimUrthy sAmyam (considering brahmA, vishNu, rudhran are all
equal), having doubts that brahmA, rudhran, etc., may be worshippable due to
them being servants of srIman nArAyaNan are obstacles. Generally, 3
dhEvathas are specifically highlighted - brahmA for creation, vishNu for
sustenance and siva for annihilation. Still, only one among the 3 is supreme - that
is vishNu who is srIman nArAyaNan himself. Both brahmA and siva are created
by srIman nArAyaNan and they manage creation and annihilation by the orders
of srIman nArAyaNan. These two should never be compared at par with vishNu
as supreme dhEvatha. Though, there is mention about thrimUrthy (three deities)
they are not at par with each other. As thirumazhisai AzhwAr says in nAnmugan
thiruvanthAdhi 1st pAsuram "nAnmuganai nArAyaNan padaiththAn,
nAnmuganum thAn mugamAy sankaranaith thAn padaiththAn" (
,
- srIman nArAyaNan creates brahmA, brahmA inturn gives
birth to sankara) - from this we can understand that srIman nArAyaNan who is
the cause of all causes is the matchless supreme lord. Both brahmA and rudhran
are jIvAthmAs who assume the particular post and are bound to die at some
point just like any other mortal beings. Can a srIvaishNava think that
brahmA/rudhran are worshippable due to srIman nArAyaNan being their
antharyAmi (in-dwelling super soul) and they also show devotion towards srIman
nArAyaNan at times? No. Due to their rajO (passion) and thamO (ignorance)
guNams (qualities), they themselves out of pride, opposed srIman nArAyaNan
and fought with him. Thus, they dont qualify to be worshippable for
srIvaishNavas. Translator's note: In periya thiruvanthAdhi 72nd pAsuram,
nammAzhwAr beautifully reveals this principle. "mudhalAm thiruvuruvam
mUnRenbar, onRE mudhalAgum mUnRukkum enbhar, mudhalvA! nigarilagu
kAruruvA ninnagaththathanRE pugarilagu thAmaraiyin pU" (
emperumAnAr explains to vangi puratthu nambi the obstacles that are faced by
srIvaishNavas in various aspects of day-to-day life. vangi puratthu nambi documents
these instructions in a wonderful grantham with commentary named virOdhi
parihArangaL (removal of obstacles). We are now viewing the English translation of this
grantham with the help of the explanations given by srI u. vE. V V Ramanujam swamy.
The whole series can be viewed at http://ponnadi.blogspot.in/p/virodhi-
pariharangal.html.
Asramam means the stage of life. In vaidhIka samprdhAyam, 4 stages of life are
identified - brahamacharyam (after upanayanam and before marriage), gArhaspathyam
(gruahasthAsramam - married/family life), vAnaprastham (secluded/detached life in the
forest with the wife) and sannyAsam (also known as thuriyAsramam, uththamAsramam
- ascetic - living alone as a full renunciate). Each Asramam has different set of rules and
guidelines for the conduct of the persons in such Asramam. One should learn the
guidelines for the particular Asramam he is in and follow them without fail. Living
contrary to the guidelines of the particular Asramam is a big sin. Considering the length
of the topic, the guidelines for each Asramam are not listed here.
Translator's note: Life of a man is mainly divided into four stages as shown in dharma
sAsthram.
We have seen a bit about the Asrama system. While the Asrama is for the man, the
woman's life simply follows the man's stages of life. Generally, woman is cared by the
father until she gets married. After marriage, she is cared by her husband. Finally after
the departure of the husband, woman is cared by her children. This is the vaidhIka
system. Women are well cared for and they also play a very crucial role in the society
and household. Usually they learn the wonderful principles easily from their parents and
husband. They, in turn, start moulding the children at their early ages and prepare the
children for the future. As a wife, they assist the husband in their kainkaryam. Whether it
is thiruvArAdhanam or athithi sathkAram (taking care of guests), she is always
participating in such kainkaryams with the husband. Naturally, being in a serene
environment, they develop great intelligence and thorough understanding of sAsthram.
It is said in dharma sAsthram, that whenever there is any doubt in our AchAram,
anushtAnam, etc., one should enquire the elderly woman in the family and get it clarified
- such was the importance and stature of women of vaidhIka families. kUrathAzhwAn's
dharma pathni ANdAL, piLLai uRangA villi dhAsar's dharma pathni ponnAchiyAr,
kongilAchAn's dharma pathni kongil pirAtti, etc., were few of the well known
srIvaishNavis who were greatly glorified for their gyAnam, anushtAnam and kainkaryam.
There were many of them. With this introduction let us now move on to the actual
section.
emperumAnAr serving thirukkachi nambi who was serving dhEva perumAL in thyAga
maNdapam (kAnchIpuram)
jAthi nowadays has become more associated with brAhmaNa, kshathriya, vaisya and
sUdhra (varNam). But we should understand this is not actually truth. Actually, jAthi
relates to dhEva (godly), manushya (human), thiryak (animals - growing horizontally)
and sthAvara (plants) birth/body. jAthi relates to the type of body (species) and is not for
the AthmA (soul). thiryak means animals/birds - the sub-categories include ones that
could fly, ones that walk, ones that crawl, ones that live in water, ones that live in land,
ones that live in forest, ones that live in towns, etc. sthAvara includes trees, plants,
Translator's note: jAthi has different meanings. Generally it relates to different species
- dhEva, manushya, thiryak, sthAvaram. But beyond this, jAthi is occasionally related to
varNam also in some places (since it also relates to type of birth in a particular family).
Overall, jAthi relates to body and birth. For example, dhvija means twice born
(brAhmaNa, kshathriya, vaisya) - every one is said to be born as sUdhra and through
the upanayana samskAra they become dhvija. After upanayanam, all dhvijas
(brAhmaNa, kshathriya and vaisya) become eligible for brahma gyAnam through vEdha
adhyayanam (study of vEdhas). It is not that one randomly chooses to become a
brAhmaNa, kshathriya and vaisya. Generally, one is born in a particular family based on
ones previous karmA (not randomly). So, if some one is born in a brAhmaNa family,
they are given an opportunity to become a brAhmaNa. Once they become a brAhmaNa,
they need to uphold their principles. One must study vEdhas properly from an AchArya
and act according to the principles of vEdhas as learnt from the AchArya. This is how
one can maintain their brAhmaNyam (quality of being a brAhmaNa). Similarly, each
varNam members engage in their own activities to uphold varNAsrama dharmam which
is said to be very dear to srIman nArAyaNa and is established for the proper functioning
of the society and to help everyone progress spiritually. The main activities of different
varNams are:
In AchArya hrudhayam 33rd chUrNikai, nAyaNar beautifully compares this second birth
(dhvija) with another second birth - which is one becoming a vaishNava through pancha
samskAram. Just like the second birth of body facilitates one to be engaged in vaidhIka
karmAs, pancha samskAram facilitates the second birth of AthmA to be engaged in
proper servitude to srIman nArAyaNa (and his devotees). Though AthmA is eternal,
through the learning thirumanthram (asthAksharam), the jIvAthmA truly understands his
real nature as an eternal servant of srIman nArAyaNa. mAmunigaL beautifully explains
in the commentary of this chUrNikai, where gAyathri manthram (mother of all
manthrams) is facilitating one becoming a brAhmaNa and thirumanthram (mother of all
gAyathri manthram) is facilitating one becoming a vaishNava. brAhmaNa is called
karma nishta (one who is simply focussed on karmA) and vaishNava is called dhAsa
bhUtha (one who is fully focussed on servitude). Subsequently, nAyanAr explains the
many differences between the two categories - karma nishtas and dhAsa bhUthas.
Also in the 37th chUrNikai, nAyanAr explains that just like ones brAhmaNyam (being a
brAhmaNa) is established by studying of vEdham, understanding its meanings and
practicing the principles outlined in vEdham, ones vaishNavathvam (being a
vaishNava) is established by learning thiruvAimozhi (and other dhivya prabandhams)
from an AchArya directly, understanding its meanings through instructions from an
AchArya and practicing the principles in ones life.
Aptha means trustworthy person/aspect or well-wisher. One who seeks out for the well-
being of others without looking for favours for oneself is generally called Aptha - best
amongst friends. nammAzhwAr hails thirumOgUr perumAL as thirumOgUr Aththan in
vaduka nambi was greatly devoted to emperumAnAr without any consideration for
himself
We are continuing with this topic now. Most of these subjects require deep knowledge
which is acquired through systematic study of sAsthram. To have full and in-depth
understanding, it is best to learn these principles with the guidance of scholars.
We are continuing with this topic now. Most of these subjects require deep knowledge
which is acquired through systematic study of sAsthram. To have full and in-depth
understanding, it is best to learn these principles with the guidance of scholars.
Not having desire for mOksham that leads to boundless eternal kainkaryam in
paramapadham is an obstacle. In the previous point, we saw the need for giving
up attachment towards temporary insignificant worldly pleasures. Here,
mOksham is explained as anantha (boundless) sthira (permanent/eternal) result.
Not having desire for such goal is an obstacle. As explained in "mukthir mOksha:
Most of these subjects require deep knowledge which is acquired through systematic
study of sAsthram. To have full and in-depth understanding, it is best to learn these
principles with the guidance of scholars.
Not knowing that there is no other thathvam other than thathva thrayam
(bhOkthru - enjoyer - soul, bhOgya - enjoyed - matter and niyanthru - controller -
bhagavAn) is an obstacle. sruthi says "bhOkthA, bhOgyam, prErithAram cha
mathvA" ( , , ). bhOgyam - that
which is enjoyed. bhOkthA - one who enjoys. prErithA - one who has bhOgyam
and bhOkthA as his property and one who controls those two. Thus, these are
Starting now, many confusions regarding the achith thathvam (matter - insentient) are
clarified and the misinterpretations are explained. We will first explain the principles of
achith thathvam as established clearly by piLLai lOkAchAryar in his thathva thrayam
grantham. Once we understand this, the obstacles will disappear themselves. No need
for individual explanation.
mUla prakruthi (primordial matter) is the situation where all 3 qualities - sathvam,
rajas and thamas are in absolute balance. This is a subtle state and is an entity
which is body for bhagavAn. During srushti (creation), when that balance of
qualities is changed, the subtle matter becomes gross matter with variegated
forms and names. During srushti, prakruthi (matter) is the upAdhAna kAraNam
(material cause). By the divine sankalpam (intention/desire) of bhagavAn, the
subtle state becomes gross. Such change of state leads to the manifestation of
24 thathvams (entities). nammAzhwAr explains this in thiruvAimozhi 10.7.10
"pongaimpulanum poRiyainthum karumEndhriyam aimbhUtham ingivvuyirEy
pirakiruthi mAnAngAra manangaLE" (
With this introduction we can continue with the remaining obstacles highlighted in this
section.
We are continuing with thathva virOdhi from previous article. Most of these subjects
require deep knowledge which is acquired through systematic study of sAsthram. To
have full and in-depth understanding, it is best to learn these principles with the
guidance of scholars.
Not knowing that all changes/transformations of matter both within our aNdam
(universe) and other aNdams (universes) outside ours, happen due to the will of
a chEthana (sentient) is an obstacle. All achith (matter) inside our universe and
other universes outside this universe (put together all these material universes
are called leelA vibhUthi - samsAram) transforms/changes based on the will of
parama chEthanan (bhagavAn - srIman nArAyaNan). chAndhOgya upanishadh
) - bhagavAn
exists in small drops of cool water of the ocean as comfortably as living in a huge
universe all by himself.
Not knowing that all entities are favourable since they are pervaded by
bhagavAn. As all things (sentient and insentient) are pervaded by bhagavAn,
they are favourable only.
Not knowing that certain objects are seemingly unfavourable due to us confusing
the body with the self is an obstacle. It is only due to our ignorance of considering
the body as soul leads to thinking about anything as unfavourable. Translator's
note: This and the previous point are very related. Let us understand this a little
bit. One who is truly realized about the nature of jIvAthmA will know that
jIvAthmA is naturally blissful. This principle is beautifully explained by piLLai
lOkAchAryar in thathva thrayam sUthrams 73 to 76 and elaborately explained by
mAmunigaL in his vyAkyAnam. In sUthram 73, he says bliss is the happiness
resulting from full expansion of true knowledge which is favourable for the true
nature of jIvAthmA. In the next sUthram, he explains that poison, weapons, etc.,
seem unfavourable due to ones confusion of body with the soul, etc. mAmunigaL
explains that one is scared of poison, etc., due to three factors - a) considering
that the body and the self are same and something affects the body means it
affects the self too; b) ones own karmA which influences the thought process
(that associates the fear factor in poison, weapons, etc) and c) not having true
knowledge that even poison, weapons, etc., are pervaded by the same
bhagavAn who pervades the self and the body. In the next sUthram, he explains
that since all objects are pervaded by bhagavAn, they are naturally favourable
only and the concept of them being unfavourable is accidental. mAmunigaL
quotes various pramANams (we have already seen some of them) to establish
this principle. Finally, piLLai lOkAchAryar explains this principle with nice
examples. In 74th sUthram, he says "If there is any other reason for objects
being favourable (other than them being pervaded by bhagavAn), the same
sandalwood paste, flowers, etc., which are favourable for a person in a particular
time is unfavourable for the same person in some other time/place as well as
unfavourable for another person in same time/place - this should not be the
We are continuing with thathva virOdhi from previous article. Most of these subjects
require deep knowledge which is acquired through systematic study of sAsthram. To
have full and in-depth understanding, it is best to learn these principles with the
guidance of scholars.
Among chith and achith which are sarIram (body) for bhagavAn, considering
chith (jIvAthmA - soul) as dhEham (body), indhriyam (senses), etc., is an
obstacle. As said in sruthi "jIvadhvArA anupravisya" (ஜ
- having entered into through a jIvAthmA), bhagavAn exists in
achith (innumerable insentient objects) through jIvAthmAs. As said in
"dhEhEndhriya mana: prANadhIbyO anya:" ( :
:) - jIvAthmA being different from dhEham (body),
indhriya (senses), manas (mind), prANa (vital air/breath), dhI (buddhi - intellect),
etc., is common knowledge. Translator's note: Starting with this point, jIvAthma
thathvam is explained in detail. In thathva thrayam, piLLai lOkAchAryar explains
this point in great detail in the first section of chith prakaraNam (section). With
mAmunigaL's elaborate vyAkyAnam, we can understand this point clearly. In
sUthram 6, piLLai lOkAchAryar explains many differences between AthmA and
dhEham, etc. Primarily, AthmA is seen as "I" and dhEham, etc., are seen as
mine. AthmA for oneself always feel singular ("I" - the only one) but for the same
self dhEham, etc feels many (i.e, there is body, senses, mind, etc). From these
we can understand that AthmA is different from dhEham, etc. In sUthram 7, he
highlights a very important aspect. Even these points can be negated by
intelligent arguments, one should understand that AthmA is different from
dhEham, etc., as explained in sAsthram. mAmunigaL explains this nicely. He
says it is very difficult to negate these points - yet if some one is more intelligent
and presents an argument which negates the difference between I and mine, one
can easily establish the principle from sAsthram that AthmA is different from
dhEham, etc. He goes on to quote many pramANams in his vyAkyAnam to
perumaL (srI rAma - mariyAdhA purushOththama - ideal supreme man) with sIthA
pirAtti and iLaya perumAL - srIperumbUthUr
) - I am a sinner who
without knowing, wasted so many of my days simply thinking about the women
with well developed breasts and calling them out as "my life! my nectar!". He
subsequently highlights that by the grace of srIman nArAyaNan he was relieved
of such miseries.
Being given up by the AchArya for being Asthika-nAsthika is an obstacle.
Generally, Asthika-nAsthika is identified with ones who accept the existence of
God but does not have firm faith and does not follow any principles. For further
understanding, please see upadhEsa raththina mAlai 68th pAsuram
"nAththigarum nanneRichErAththigarum AththiganAththigarumAmivarai Orththu
nenjE! munnavarum pinnavarum mUrkkarena vittu naduchchonnavarai nALum
thodar" (
!
).
Translator's note: Asthika means one who accepts vEdha sAsthram as
pramANam (authentic proof/source). sAsthram is the pramANam through which
we can understand bhagavAn who is the pramEyam. Here vEdha sAsthram
includes upanishadhs, smruthi, ithihAsams, purANams, pAncharAthram, etc.
dhivya prabandham, pUrvAchArya sthOthrams and vyAkyAnams are also greatly
revered by our AchAryas due to them revealing the essence of sAsthram.
nAsthika is the opposite of Asthika. It means one who does not accept vEdha
sAsthram as pramANam. There is the 3rd category which is Asthika-nAsthika.
Asthika-nAsthika means one who accepts vEdha sAsthram as pramANam but
disregards the same while applying in ones own life. In this pAsura vyAkyAnam,
piLLai lOkam jIyar explains these in detail quoting mAmunigaL's own words. The
most important aspect in this pAsuram is - this pAsuram ultimately focusses on
being fully surrendered to AchArya. The highest aspect of Asthika, nAsthika and
Asthika-nAsthika needs to be understood from this context - i.e., being fully
faithful and surrendered to AchArya, not having any faith in AchArya and having
faith but not following AchArya respectively. If ones own AchArya gives up on his
sishya due to the sishya being an Asthika-nAsthika, there is no other hope for
such sishya. gyAnam (knowledge) and anushtAnam (practice) are two important
varAha perumAL (as seen in thiruvidaventhai) - one who promised to carry his devotees
to redemption
anthima dhasA means final moments in the death-bed. When death approaches, many
people will lose their consciousness. Many may be fully aware and conscious of their
last moments as well. Our AchAryas have highlighted two important aspects in "'pERu
thappAthu' enRu thuNinthirukkaiyum, pERRukkuth thvarikkaiyum
Being worried due to attachment towards house, lands, children, wife, bodily
wealth that are being left behind after death is an obstacle. prAvaNyam -
attachment. One may start crying about the things that are being left behind such
as home, cultivable lands, wife and children, etc. This happens due to ignorance.
Translator's note: periyAzhwAr gives a detailed account of the individual's state
of mind during the last moments in the death bed in his periyAzhwAr thirumozhi
4.10 padhigam (decad) which starts with "thuppudaiyArai ..." (
...). In this padhigam, he first informs emperumAn that he may not have the
stable mind to meditate on emperumAn and requests emperumAn to remember
his current fully surrendered state and redeem him at the end of his life (when his
mind may not be stable). In the 10 pAsurams, he explains in great detail the
amount of suffering one goes through at the final moments. The person in the
death-bed will be surrounded by many of his relatives who may be crying loudly
increasing his own fear. They may also be looking to grab as much wealth from
him as possible before he leaves his body. In spite of all of these, one will feel
great pity on oneself for leaving behind ones own children, wife, wealth,
properties, etc. But when one is fully realized that they are jIvAthmAs (souls) and
they are simply discarding their body, they will not go through all these troubles.
Such realization is the natural quality of prapannas (ones who are fully
surrendered to bhagavAn). It is said that prapannas anxiously wait for the mrthyu
dhEva (death) just like one will wait for a dear guest to arrive at their home. It is
because, for such prapannas, after death, they are directly carried by bhagavAn
to the banks of virajA river (which runs between paramapadham and samsAram).
They go through the archirAdhi mArgam, cross the virajA river and finally reach
the divine abode srIman nArAyaNa where he is welcomed by the nithyasUris and
mukthAtmAs. He then climbs the sEsha paryankam (throne) where bhagavAn is
seated and embraces bhagavAn. After that, bhagavAn grants him eternal
kainkaryam and he happily lives ever-after. Thus, looking at the glorious life after
death, prapannas are not worried about leaving their body ever. But common
men and women who lack such firm philosophical understanding will have great
difficulty coping up with death.
As explained in "kshEthrANi mithrANi", such attachments should be seen as
unfavourable aspecets. Not being so is an obstacle by itself. kshEthrANi,
mithrANi - attachments such as my properties, my friends. These are causes for
bondage and are hurdles to reach paramapadham and thus these are highlighted
as prathikUlam (unfavourable). Translator's note: emperumAnAr quotes this
purANa slOkam in saraNAgathi gadhyam. Here is the slOkam and its meaning.
"pitharam mAtharam dhArAn puthrAn bandhUn sakIn gurUn, rathnAni
dhanadhAnyAni kshEthrANi cha gruhANi cha, sarvadharmAn cha samthyajya
srI pArthasArathy emperumAn along with srI dhEvi, bhU dhEvi and ANdAL nAchiyAr-
the most trustworthy and most worshippable
visvAsam means trust, faith. Here, the aspects that should not be trusted and when we
Translator's note: We have discussed these in great detail previously. Here trust in 3
aspects - samsAris (materialistic people), dhEvathAntharams (dhEvathAs other than
srIman nArAyaNan) and sAmAnya sAsthram are highlighted as obstacles.
One who has acquired bhagavath gyAnam (knowledge about bhagavAn) having
Translator's note: True knowledge about bhagavAn means understanding fully that he
is the supreme lord and we are his eternal servants. Once this true knowledge is
acquired, there will be a natural transformation in our attitude. Anyone who rejects
bhagavAn's supremacy or insults bhagavAn, we will naturally be unable to have
friendship with such persons. True knowledge is acquired by the blessing of AchArya
and bhagavAn. For others who do not have true knowledge, they will not be able to
accept bhagavAn's supremacy. For us, it is better not to engage with such persons.
Here it is important to understand that as a srIvaishNava, it is our duty to educate the
favourable persons (one who is inclined to know about bhagavAn) irrespective of their
background since this sharing of true knowledge is the greatest help that can be done
for any one in realising their own true nature.
ஜ ஜ
ஜ
santhAnam - ones own children. Even though ones own child, when he/she engages in
apachArams (offenses) towards bhagavAn, bhAgavathas or AchArya, one should be
given up. Such relationship should be cut off.
Translator's note: Each manthram will have 3 important aspects - chandhas (the
meter), rishi (the one who is the propagator of the manthram) and dhEvathA (the object
of meditation of the manthram). In mumukshuppadi, piLLai lOkAchAryar highlights in
sUthram 4 – manthraththilum manthraththukku uLLidAna vasthuvilum manthra
pradhanAna AchAryan pakkalilum prEmam ganakka uNdAnAl kAryakaramAvathu
(
).
mAmunigaL beautifully explains that the sishya should have great faith in the manthram
(which is explained), bhagavAn (who is the object of the manthram) and AchAryan (who
has full control over the manthram) and should develop great attachment towards all
the three. He also beautifully quotes an equivalent samskritha slOkam revealing the
same principle – manthrE thath dhEvathAyAncha thathA manthrapradhE gurau, thrishu
bakthis sadhAkAryA sA hi pradhama sAdhanam (
,
). Thus chanting the manthram with proper understanding of all these
As explained in "pathim visvasya" (bhagavAn being the supreme master of every one),
considering prajApathi (brahmA), pasupathi (rudhran), bruhaspathi (guru of dhEvas),
surapathi (indhran), dhanapathi (kubEran), sEnApathi (skandhan), gaNapathi (ganEsa),
etc., as master that contradicts bhagavAn being supreme master is an obstacle.
Translator's note: pathi generally means owner, lord, master, husband, etc. srIman
nArAyaNan is explained as "visvapathi" (master of the universe) and "lOkabarthA"
(husband of all) by nAyanAr in AchArya hrudhayam 121st chUrNikai. These terms are
beautifully coined from nArAyaNa sUktham (pathim visvasya) and srI rAmAyaNam
(kausalyA lOkabarthAram slokam) respectively by nAyaNAr. So, bhagavAn is
understood as the lord and master of everyone. Whoever is hailed as "pathi" normally
otherwise, such honour should be understood as simple glorification but not in the real
sense. It should also be understood as the divine grace of bhagavAn which allowed
such glorification to these dhEvathAs. ALavandhAr explains this principle beautifully in
sthOthra rathnam 11th to 14th slOkams. Especially in 13th slOkam. "vEdhApahAra
gurupAthaka dhaithyapIdAthi ApadhvimOchana mahishta palapradhAnai: | kOnya:
prajA pasu pathI paripAthi kasya padhOdhakEna sa sivas svasirOdhrudhEna ||"
(
:| : ஜ
||) - Here, ALavandhAr asks srIman nArAyaNan "Who rescued
the great dhEvathAs when they faced with adversities such as brahmA losing the
vEdhams, rudhran plucking the head of brahmA who is his own father, saving indhran
from the troubles of asuras? Who else other than you will protect prajApathi (brahmA)
and pasupathi (rudhran)? rudhra became pure by holding the water that was used to
wash whose lotus feet?". This slOkam is written based on incidents highlighted in
purANams and in a manner where ALavandhAr asks these questions towards
emperumAn who is the real protector of everyone. Though brahmA, rudhran, indhran
are great dhEvathAs, even they draw their force from bhagavAn who is their antharyAmi
and who blessed them with such powers to perform certain tasks. When they faced
adverse situations, it was srIman nArAyaNan who saved them. When an asura stole the
vEdham from brahmA, it was srIman nArAyaNan who took the form of hayagrIva and
retrieved the vEdhams back from the asuras. When rudhran was affected with brahma
haththi dhOsham (hurting a brAhmaNa) due to him plucking one of the heads of his
father brahmA, the skull became attached to rudhran's hand. He then went and prayed
to srIman nArAyaNan who sprinkled the sweat from his chest which broke the skull into
pieces and relieved rudhran from his sin. Whenever indhran was attacked by the
asuras, he always prays to srIman nArAyaNan who comes to his rescue. When brahmA
washed the lotus feet of srIman nArAyaNan with the water from his pot, that water
started flowing down as gangA river. When bhagIratha tried to bring the gangA down to
the earth, it was rudhran who first held the gangA in his matted hair to control the flow.
By holding the holy water coming down from the lotus feet of srIman nArAyaNan, he
became pure and was thus called "siva" which means auspicious. Thus, we can
understand that srIman nArAyaNan is the supreme lord for everyone and associating
Consuming thAmasa (ignorant nature) AhArams (food) such as alcohol, meat, etc.,
which are forbidden in sAsthram and giving up sAthvika AhArams (food of good nature),
sAthvika sAsthrams (the portion of sAsthram that focusses on goodness) and sAthvika
anushtAnams (the activities that are to be followed that will lead to goodness) are
obstacles.
varjanIyam - that which needs to be given up. nishidhdham - that which are forbidden.
Food is generally classified in to three categories - sAthvika (goodness), rAjasa
(passion) and thAmasa (ignorance/darkness). Those foods that develop sathva guNam
(favourable attitude) are called sAthvika AhAram. That which leads to Laziness,
sleepiness, lethargy, etc., are called thAmasa AhAram. Such food items like alcohol,
meat, etc., should be avoided. Same principle is to be observed in other aspects as
well.
avarjanIya - that which shall not be given up - unavoidable. Translator's note: In this
final topic, many important aspects on being a mumukshu (one who desires for
mOksham - specifically prapannas, the totally surrendered ones) and muktha (the state
after attaining liberation) are highlighted.
With this we have completed all the obstacles that are highlighted by emperumAnAr to
vangi puratthu nambi with the help of vangi puratthu nambi's explanations and srI u. vE.
V V Ramanujam swamy's simple thamizh translation of the same.
In the next article, we will see the concluding section of this grantham which
summarizes all the obstacles that were discussed so far.
Thus far, we have seen all the obstacles in great detail as explained in this wonderful
grantham. Now we will see the translation for the final section which highlights all the
obstacles and the result of the removal of such obstacles.
1. As attachment towards samsAram (wife, children, land, etc) is given up, one can
attain svargam (heavenly abode). http://ponnadi.blogspot.in/2013/12/virodhi-
pariharangal-1.html
2. As desires for material enjoyment in this earthly planets are removed, one will
start desiring for heavenly pleasures. http://ponnadi.blogspot.in/2013/12/virodhi-
pariharangal-1.html
3. As desires for heavenly pleasures are removed, one will have self-realisation.
http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html
4. As one understands that heavenly pleasures are to be given up, they will start
enjoying ones own self (AthmAnubhavam).
http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html
5. As one understands self-enjoyment should be given up, they will experience
bhagavAn (bhagavath anubhavam). http://ponnadi.blogspot.in/2013/12/virodhi-
pariharangal-1.html
6. As desires for self-enjoyment is removed, one will start desiring for bhagavath
anubhavam. http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html
7. As ones heart moves away from considering brahmam as just a supreme entity
filled with knowledge/bliss, one will start enjoying the many other auspicious
For a jIvAthmA, these obstacles relate to his svarUpa (true nature), saththA (existence),
sthithi (standing) and pravruththi (activities). Through constant meditation on praNava
(OmkAra) which reveals bhagavAn's nature and existence, the obstacles relating to the
jIvAthmA's nature and existence are removed. Through the meditation of nama:, the
obstacles relating to the jIvAthmA's standing will be removed. Through meditation on
"nArAyaNa" sabdham (word) which reveals the activities which are triggered by
bhagavAn and those activities which are fully enjoyed by bhagavAn only, the obstacles
relating to the jIvAthmA's activities will be removed. Thus, it is explained that, by serving
a true AchArya, learning the meanings of thirumanthram which has three parts,
removing the obstacles, one should lead ones life. Translator's note: The importance
of thirumanthram is highlighted here. thirumanthram is the basis for the essential
principles. thirumanthram is further explained in dhvaya mahA manthram and charama
slOkam. These 3 which are together called as rahasya thrayam must be learnt from an
authoritative AchArya. Serving the AchArya is also of paramount importance. It is
explained by eRumbi appA in pUrva dhinacharyA 9th slOkam that mAmunigaL was
constantly reciting dhvaya mahA manthram and was constantly meditating on the
meanings of dhvaya mahA manthram. It is also emphasised by piLLai lOkAchAryar that
one should always recite guru paramparA manthram (asmadh gurubhyO nama: ...
srIdharAya nama:) before reciting dhvaya mahA manthram. Thus, as a srIvaishNava,
one should aspire for the quick removal of obstacles and focus on living a glorious life in
this world itself in line with the instructions of our pUrvAchAryas and finally ascend to
paramapadham to eternally serve the divine couple for their fullest pleasure.
Thus ends the commentary of vangi puratthu nambi for "virOdhi parihArangaL" that was
blessed by bhagavath rAmAnujAchArya.
It is a great fortune for me to have been engaged in this translation effort by the grace
of srIman nArAyaNan, AzhwArs, AchAryas and asmadhAchAryan. My gratitude flows
towards srI u. vE. V V Ramanujam swamy who have given a very simple and effective
translation for this very technically in-depth grantham and also to many vidhwAns who
have taught many valuable principles of our sath sampradhAyam to me. Also, my
sincere thanks belongs to those constantly encourage me in such endeavours of
translating pUrvAchArya granthams. Thus ends the english translation of virOdhi
parihArangaL grantham of emperumAnAr's final instructions to vangi puratthu nambi.