I have seen most of the srivaishnavas(including me), including children of
orthodox SriVaishnava families, working in various MNC's in our country,
sporting only srichoornam in their respective companies/offices/firms. This
reminds me of one of my good friends, Sri C Gopi Krishna, Srimad Andavan's
swami's sishya, presently working in a reputed MNC in chennai. He has all
dvadasa oordhvapoondrums when he goes to his office also, daily. He never cares
about the comments of his colleagues and others at office on his wearing the
dvadasa Oordhvapundrams. Hats off to Sri Gopi. Those who don't wear tiruman to
office or those who are shy of wearing it due to various reasons, have to learn
a lot from Sri Gopi.
Rgds
V. Murali Krishna
sadagopaniyengar <sadagopaniyengar@xxxx> wrote:
Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:
The Case of the Fabulous Footprint
Shastras stress the importance of adorning our foreheads with Oordhva pundram
or Tiruman. The two upward lines of Tiruman, accompanied by the SriChoornam in
the centre, are what every Srivaishnava is supposed to wear on his forehead
always. Such oordhvapundram is to be worn not only on the forehead, but at
eleven other places on the body too, making a round dozen. The very picture of
a Srivaishnava with dvAdasa (twelve) oordhvapundrams adorning his body evokes
in us veneration and devotion. Though it is ordained upon every vaishnavite to
wear these every day, it has now become the practice to follow this injunction
only on special days like marriage, upanayanam, seemantham, shrAddham etc.
While this was the position a few years back, the current scenario has
deteriorated so much that even a single tirumaN is worn only on these special
days. "KEsavam DAmOdaram cha sarvadA na parityajEt" says the Smriti,
underlining the importance of never being without Tiruman, at least those worn
on the forehead and the nape of the neck. Wearing Tiruman is currently viewed
as old hat and unfashionable. And if one does wear it with courage, it attracts
derogatory remarks or, at the least, derisive glances from the idle and unholy.
Fearing the prospect of being an object of derision and adverse comment, most
of us have stopped wearing Tiruman altogether, while some do it on special
days. Yet others, even if bold enough to wear it every day after bath,
religiously rub it off before setting foot outside, afraid of others witnessing
us in such a state. Worse than all these, some of us even make fun of those
with conviction enough to follow the practice, oblivious to criticism and
comment. Talcum powder, perfumes and other cosmetics are applied with verve and
vigour, but alas! not Tiruman. There are yet others who make a compromise
between abandoning the practice altogether and keeping vestiges of it alive,
and wear just Srichoornam alone, as a concession to nagging elders. Some
others, after putting on Tiruman, feel something lacking and apply a dash of
ash horizontally, displaying proudly their non-denominational credentials and
broad perspective.
Levity apart, why should we apply oordhvapundram at all, whether one or a
dozen? What do we gain therefrom, except the curious glances of some passers-by
and derisive comment from the more offensive? What practical benefit do we
derive from the practice, which would encourage its continued performance? What
does it stand for and what is the scriptural authority behind it? Is its
continued observance required in this age of satellites and missiles or is it a
mere vestige of anachronistic observances?
We are told by none other than the Lord Himself that He resides along with
Piratti on the foreheads of those wearing Tiruman. The two parallel white lines
of Tiruman indicate the Lord's holy feet, while the red or yellow vertical line
in between signifies Piratti's presence. Here is the BrahmANda PurANa sloka
attesting to this, quoted by Swami Desikan in Saccharitra RakshA
-
"vimalAni oordhvapundrAni sAntarALAni yO nara:
karOti vimalam tatra mandiram mE karOti sa:
oordhvapundrasya madhyeE tu visAlE ati manOharE
LakshmyA sardham sahAseena:ramEham tatra nirvrita:"
One who wears oordhvapundram provides a temple for the Lord on his own
forehead, says this couplet, pointing out the Lord resides with pleasure in
those who wear His tiruvadi with devotion.
That this practice is hoary and age-old is confirmed by Sri Nammazhwar in the
following pasuram-
"nettriyil nindru ennai ALum niraimalar pAdangaL choodi
kattrai tuzhAi mudi kOla KaNNapirAnai tozhuvAr
ottrai pirai aNindAnum nAnmukhanum indiranum
mattrai amararum ellAm vandu enadu ucchiyuLAnE"
(Though the official explanation for this pasuram is different, it is extremely
tempting not to make use of the words "nettriyil nindru ennai ALum nirai malar
pAdangaL", which refer to the Lord's feet residing resplendently on our
foreheads).
The word "oordhvam" means "upwards": according to Shastras, Paradise and other
worlds of pleasure, ephemeral and eternal, lie above us, while worlds of pain
and punishment inhabited by sinners lie below us. Hence the wearing of Tiruman
in an upward direction is symbolic of our vertical movement on the spiritual
plane.
In our Sampradaya, this adornment on the forehead in known as "tiruman kAppu".
The use of the word "kAppu", referring to protection, is significant, for, it
denotes the constant protection afforded to the wearer. Tiruman thus acts as an
effective and inexpensive shield against all untoward things and as a guard
against all evil forces. It is said that Yama kinkarAs have standing orders not
to harass Vishnu bhaktas and to confine their terrifying tantrums to others,
for even Yama's writ doesn't run over devotees of the Lord-("prabhuraham anya
nruNAm na vaishnavAnAm"). It is the Tiruman Kappu that affords instant
identification of the wearer as a staunch votary of Emperuman, thus saving him
from the clutches of the hounds of hell.
Like an Eton tie, a Harvard sweat shirt or a Cambridge Rowing Cap, the Tiruman
Kappu too is a badge of membership, establishing the credentials of the wearer
as an ardent devotee of the Lord and providing instant access to the Old Boys'
Club of those who belong to the Lord.
It was, and still is the practice, to brand our belongings like pots and pans,
to facilitate their identification, should they get mixed up with others'. Some
have their initials or whole names etched on the pots while some put in
distinctive marks. Similar to this practice, the wearing of Tiruman is to
identify ourselves as the slaves of the Supreme Lord and Master, existing
solely for His use and pleasure. What better way of inculcating the spirit of
service to Emperuman, than to constantly remind ourselves of His SwAmitvam
(Lordship) and our own status as His belongings, by wearing His holy feet
symbolically on our foreheads? That this SEshatvam of ours is not only towards
the Lord but also towards His Consort, is signified by the Srichoornam.
A word here about the practice of wearing Srichoornam alone: According to
Acharyas, it is the Divine Duo who should be the subject of our adulation,
adoration etc. It is no use espousing only one of them, for neither would be
pleased by the rejection of or indifference towards the other. If proof were
needed, we only have to remember what happened to Soorpanakha, who coveted the
Lord and tried to do away with Sita Piratti, and the example of Ravana, who
developed an infatuation for Mythily, to the exclusion of Emperuman. Hence,
Tiruman is complete only when worn with Srichoornam and vice-versa. Tiruman
alone is worn only when we contract some Asoucham or theettu, indicating the
importance of Piratti in the whole scheme of things. Similarly, wearing of
Srichoornam alone would definitely not please either the Lord or His Consort,
who is His constant companion. It would be as if we were separating Emperuman
and His inalienable companion, who has vowed never to be apart from the former
even for a second -"agalakillEn irayum endru alarmEl mangai urai mArba!"
Apart from any other reason, Tiruman serves as an adornment to our foreheads.
Readers would surely agree that the Lord's feet, worn symbolically,
considerably enhance our looks and serve as a distinct decoration to our
visages. Worn just right, neither too broad nor too narrow, with neither too
sharp edges nor blatantly blunt ones, occupying just the right proportion of
the forehead and touching the hairline, Tiruman and Srichoornam serve as
effective enhancements of our looks.
With such a plethora of reasons, is it any wonder that our elders scrupulously
adhered to this practice themselves and exhorted us too to follow suit?
We can now see why we should wear Tiruman. However, there is an extremely
strange practice being followed at our temples, irrespective of the Agama or
sampradaya to which they belong, which is quite puzzling.
We find the Lord at all divyadesams and other sannidhis scrupulously wearing
Tiruman and Srichoornam on His own forehead. While many of the Utsava MurthIs
sport just a tilakam on their visages, the Moola bEram is invariably adorned
with oordhva pundram. We are puzzled, because none of the reasons cited above
for adopting the practice applies to Emperuman. If Tiruman indeed signifies the
Lord's feet, would not its application to the Lord's forehead amount to His
carrying His own feet on His brow? Would this not amount to an apachAram or
insult to the Lord? And if we wear it to signify our slavery to the omnipotent
Lord, what would be the purport of putting it on the Lord's forehead, since He
is the Matchless Master? If we wear it for our protection ("Kappu"), what
protection does the Lord need and from whom? If Tiruman serves as adornment to
our faces, does it do so for the Lord too, whose beauty and brilliance are
unparalleled and need no enhancement?
This question has occurred long back to Sri Koorattazhwan, who queries Sri
DEvAdiRAja of Kanchi as to why He sports an oordhva pundram on His forehead
with pleasure-"oordhva pundra tilakam bahumAnAt kim bibharshi Varada! Sva
lalAtE?" It is not only Sri Devadiraja who subscribes to this practice: Sri
Bhattar avers that Sri Rangaraja too adorns Himself similarly-"KastUrI kalita
oordhva pundra tilakam, karNAnta lOlEkshaNam". Swami Desikan too testifies in
Sri Devanayaka Panchasat that Adiyavarkku Meyyan does wear an oordhva pundram
on His beautiful forehead, which resembles a flash of lightning on His dark
forehead, forming a luminous lamp dispelling the gloom of ignorance from our
hearts-
"lAvaNya varshiNi lalAta tatE ghanAbhE
bibhrat tatit guNa visEsham iva oordhva pundram
visvasya nirjharapatE tamasA Avritasya
manyE vibhAvayasi mAngaLika pradeepam"
We thus find that adorning the Lord with an oordhva pundram is quite an old and
accepted practice, eliciting appreciative comment from our Poorvacharyas.
However, the question remains, why? Why should Emperuman do this, which is
patently suitable for us and unsuitable for Him, if the reasons adduced above
are correct?
Sri Koorattazhwan, who posed the original question, also provides the answer,
with the key word "BahumAnAt". The Lord is so enamoured of His devotees, that
He wishes to follow them in all their practices. When we love somebody a lot,
we tend to follow in their footsteps, emulating and imitating whatever they do
and say. Similar is the state of Emperuman, who loves us so much that He
considers whatever is good for us as good for Him too, whether or not He needs
it. When our two year-old child takes a morsel of baby food from its own bowl
and tries to feed us, would we spurn the proffered food because we have
outgrown the gruel?
When the proud mother is dressing up her child, applying powder to its face and
body, if the child snatches the powder and tries to smear mother's face with it
in an attempt at beautification, does the loving mother wipe off the powder
immediately and scold the toddler for the gesture of love? Similar to all this,
Emperuman too accepts with gratification all that we do for Him in good faith
and proudly sports all the adornments we see fit to decorate Him with.
Otherwise, there is little reason for the Lord to have a ceremonial bath every
day, for He is the cleanest of persons, with a tirumEni that never attracts any
impurity or dirt. Nor does He need His teeth to be cleaned, feet to be washed
or to perform Achamanam now and again. Still less does He need to be fed with
the mundane morsels we offer Him.
However, like the adult accepting the loving and imperfect ministrations of a
child, the Lord too accepts whatever we offer Him with devotion. He accepts
them not half-heartedly, but with a heart brimming over with gratitude. He
accepts them with pride, as the offerings of His own offspring, however
imperfect. It is thus that He sports a TirumankAppu too, though He has neither
the need nor the compulsion therefor. This is the purport of the term
"bahumAnAt" adduced by Sri Azhwan as reason for the Lord's oordhva pundram.
If His devotees feel He looks better with TirumankAppu, He readily accepts it
as His regular adornment, irrespective of the need or necessity for the same.
"Tamar ugandadu evvuruvam avvuruvam tAnE" says Azhwar, vouching for how
Emperuman adopts the form, posture, demeanour and decorations His devotees wish
Him to have. "nenjinAl ninaippAn evan avan Agum neeL kadal vaNNanE" says Sri
Nammazhwar too, confirming this. These Azhwar sreesootis are again sourced from
the Bhagavat Gita sloka with the same purport-
"YO YO yAm yAm tanum bhakta: shraddhayA arcchitum icchati
tasya tasya achalAm shraddhAm tAm Eva vidadhAmyaham".
When the Lord Himself is prepared to wear TirumaNkAppu for our sake, should we
not do it at least for His sake? Instead of fighting shy of doing something
which we ought to feel proud of, instead of caring for what unconcerned and
undiscerning third parties may think, instead of forgetting our own stature in
the spiritual firmament and trying to ape others who are still on the bottom
rung of the ladder, if only we think of adorning ourselves with oordhva pundram
with justifiable pride, if only we do it with the realisation that it is the
Lord's very own tiruvadi that is purifying our forehead, if we prefer the
Tirumankappu to other cosmetic embellishments we currently favour- it would
only be then that the Lord is really pleased with us. We would command new
respect if we turn a blind eye to derisive glances and deaf ears to snide
comments. It is well worth remembering that the world is full of malicious
critics who would have little good to say about us, whichever course we adopt.
Given this prejudiced attitude of mortals, should we really care about what
others think, as long as we are convinced that what we are toeing is the
straight and right path trodden by countless emancipated souls before us? This
mental block against correct conduct, once removed, would open the floodgates
of spiritual fortune and lead us on to the Lord and all that He has to offer us.
This piece is not an attempt to criticise or reform, much less to pontificate.
It is just an expression of anguish, in search of sympathetic shoulders to lean
and cry on.
Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana
Yatindra Mahadesikaya nama:
Dasan, sadagopan
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