Vaishnavism

By Sri.R.V.Seshadri
Iyengar

The first and foremost thing which is common to all religions is this. In all Books on
religion, the first chapter will be the sources of the religion, that is, which is the
Book of Authority on which the religion is based. We call this thus: Pramanam or
Manam ( ) meaning Authority. The second thing is Prameyam or
Meyam ( ) meaning that which the Authority denotes, that is God. The
third is Pramatha ( ) meaning he who finds out the Prameyam or God by
reading and Understanding the Book of Authority. These three things are common
and essential to all religions.[for example; Bible for Christians and Koran for
Muslims].

For Hindus Pramanam is the 4 Vedas, namely Rik Veda, Yajur Veda, Sama Veda,
and Atharvana Veda. These are the invaluable Books of Authority for us. Beyond
this , there is no other authority. Prameyam is that which the Pramanam denotes. It
is God; To Vaishnavas it is Narayana, Mahavishnu, Krishna, Rama and that which
the Sahasranama says. The Vedas point out the God mainly, among over so many
things, for our benefit.

Pramathas are men who can read the Vedas and find out the Prameya or God.
Almost all men are ignorant and are incapable of reading the Vedas, much less
understanding them. So God had created great Sages, Seers, Saints and Acharyas
who were all endowed with superhuman knowledge ( ). They help us
with their Books and treatises and teachings to find out the Prameya or God from
the Pramana, that is Vedas. The details of Pramana, Prameya and Pramatha are as
follows.

Pramana-(Authority):

The Original Authority or Pramana is the 4 Vedas, named above. They are the
storehouse of all knowledge , which is derived only from them. The Vedas are
eternal like God Himself, having no beginning or end but existing throughout. The
Vedas have 6 Angas or Branches with the help of which only we can understand the
Vedas. They are as follows.

1. Siksha ( ): The first Anga of the Vedas is Siksha, which is rhetoric

which help us to pronounce and utter the Vedic words properly and
correctly. We should learn them only from a Competent teacher or preceptor
(Acharya).
 2. Vyakarnam ( ): It is the second Anga. It means grammar which help
us to learn the Vedic language. It is a monumental thing and its study will
take a number of years for anybody, that even through an Acharya.
3. Chandas( ): The third Anga is Chanda meaning metre and prosody .
Vedic passages should be cited with proper Swara or intonation. This also
should be learnt from an Acharya for a long number of years.
4. Niruktham( ): This is a science which gives the meaning of every letter in
the words of the Vedas. This helps to learn the proper meaning and
interpretation of the Vedic words. This is a greatly trying Sastra (Science)
involving great study from great Acharya or teacher.
5. Jyothisham( ) or Astronomy: This is essential to find out time and all
the things connected with time - auspicious, inauspicious, good, bad, fruitful
time etc. It contains Mathematics which is necessary for all calculations
affecting mankind.
6. Kalpam( ): Several sages have written sutras or treatises - containing the
summary of the Vedas and helping us to know all about the Vedas. They are
together called Kalpa.

Besides the six Angas of the Vedas there are also four other minor Angas and they
are called as Upangas( ) subsidiary branches. They are

1. Tarka or Nyaya( ): Meaning Logic which is a science of

reasoning and inference, which is quite necessary to human thought and
which goes a long way in sharpening human intellect. One of the Nasthika
sub religions is based on this science and it is dealt with, in the later parts.
2. Mimamsa( ): It is a science which deals with the interpretation of the
Vedas and is essential for that purpose. Sage Jaimini has written the
Mimamsa( ) sutras which completely deal with this science with its
numerous commentaries and treatises. There is also a sub-religion called the
Mimamsaka( ) religion, a Nasthika religion which is also dealt in the
later pages.
3. Dharma Shasthra( ): It is a summary of the Vedas and Smrithis,
which comprises some sublime smirithis and sutras which has been dealt
with above Dharma Shasthra.
4. Puranas( ): The epics, Ramayanam and Mahabharatha and the 18
puranas written by Sage Veda Vyasa gives instances and stories which dearly
explain and elucidate several of the Vedic concepts and teachings and which,
in short, is quite necessary to have a clear understanding of the sublime
Vedas. This also has been dealt with, above. The Upangas along with the
Angas of the Vedas help us to understand the Vedas clearly. The Angas as
also the Smrithis and Dharma Shastras profoundly help us to understand
and evaluate the sublime principles of the Vedas.

All the Angas and Upangas are the branches of the Vedas and are essential to
understand the Vedas. Various Rishis and saints have written very learned,
monumental and useful books on all these Angas. By reading them only, we can
have a full understanding of the Vedas. Common man are not expected to read them
and understand the Vedas. Only a few highly knowledgeable religious and scholarly
persons can read and use them.

The Vedas are together called Prabhu Samhita (work of the Master). A master will
only give orders to his servants. So the Vedas order the people to do certain things
and not to do certain things. So they are together called Prabhu Samhita (order of
the Prabhu or Master), Vedas are called Sruti. These are about Vedas in Short.

The next thing is Smrithis ( ) seeing that the Vedas are not easily
understandable, many sages have written simple slokas containing the meanings of
the Vedas which can easily be read and even memorised by people who have got
limited knowledge. They are simple slokas and can be easily understood. Dozens
and scores of Rishis or Sages have written innumerable Smrithis. Manu also was
one among them. He was a king of Ayodhya in the very early years and God had
given him the knowledge to write his famous Manu Smrithi. It is Law from
beginning to end. In short, there are hundreds of smrithis, big and small, written by
several sages. Some sages have written their smirithis in slokas or verses. Some
other have written sutras - short prose passages having a lot of meaning and ideas.
Even the sutras come under the head smrithis. The smrithis all reflect the true
meaning of the Vedas in a simplified form. The smrithis are as a whole called Suhrit
Samhita( ). Suhrit means a friend. A true friend will advise his friend to
obey the orders of the master, as otherwise the latter will undergo great trouble. So
the Suhrit Samhita is intended to carry out the orders of the Vedas (Prabhu
Samhita).

The third and last thing is the Puranas or Epics. The Ramayana, the Mahabharatha
and the 18 puranas written by sage Veda Vyasa contain the stories of several
hundreds of person who by following the orders of the Vedas as interpreted by the
Smrithis attained happiness and others who disobeyed them undergoing misery and
punishment. The Puranas are intended to give examples of persons who obeyed or
disobeyed the Vedic orders and attained misery or happiness. They are together
called Kantha Samhita( ). Kantha means a wife. The wife of every man
will give her husband examples in the form of stories about virtuous and vicious
persons and refer to their fate good or bad. So like a wife , the Puranas give stories
to emphasize the Vedic orders and hence they are together called Kantha
Samhita( ). A study of the smrithis and Puranas are essential to
understand and appreciate the Vedas.

The Ramayanam and the Mahabharatha are called Ithihasas and the 18 puranas
are known as Puranas. The difference between the two are minor but their function
and utility are one and the same.

By the foregoing passages , you might have got a detailed account of the sources of
our great Hindu religion. The Vedas along with the following smrithis and Puranas
form the sole Authority for our Hindu Religion. Before dealing with our
Vaishnavism, it is better to understand some religions.

By religions, we mean our native religions and not foreign religions as Islam or
Christianity. We call them religions for want of a better word. We can't call them
sects, which are small divisions in a big religion. The Sanskrit word is Matham( ).
In English we can call them sub-religion, for the sake of convenience. Our Indian
religions or sub-religions are of two kinds. Those which do not believe the Vedas
and condemn them and those which believe the Vedas but interpret them wrongly
except one that is ours. The former are three in number namely Charvaka or
Lokayathika religion, Buddhism and Jainism. We call them Nasthika
Mathams( ) which do not believe God or the Vedas. In English we call
them Atheism. The 1st Charvaka Matham is totally atheistic. They do not believe in
anything which they do not see or hear. Their only objective in life is that man must
enjoy the pleasures of life and nothing more. This religion is condemned by all the
people of other sub religions. The 2nd is Buddhism. It also does not believe the Vedas
and God. They respect Buddha but do not consider him as God. Buddha had only
prescribed good conduct and behaviour for people and condemns the yagas and
yagnas prescribed in the Vedas. There are many divisions among the Buddhists
each different from the others. The 3rd is Jainism which also does not believe the
Vedas and God. They believe in their 24 saints called Theerthankaras. The last was
Mahavira. In Jainism also there are differing divisions opposed to one another.
They call the super power Arhath but not as God.

We call the above three sub-religions as Nasthikas or atheists and Veda

Bahyas( ) who are out of the pale of the Vedas. We condemn them severely.
Many writers in each had written Books on their respective sub-religions.

Then comes the Vedic religions which believe the Vedas but interpret them wrongly.
The 1st is Vaiseshikas ( ) or Logicians. Their system is also called Naiyaayikas
( ). Logic is called Tharka ( ) or Nyaya. They are also called
Thaarkikas( ). They say that from reasoning and inference as per the rules of
Logic, we can believe that there is a Supreme Power that conditions and controls the
world. They do not believe the God as described in the Vedas. So we condemn their
religion. The original founder of this system was Sage Gautama. Logic is a growing
science and it grows in proportion to the growth of man's intelligence. So later on,
one Sage Kannaada( ) had renewed the old Logic and this alone is now
prevalent and popular. Many brilliant authors have written great Books on this
system. The Logicians or Thaarkikas call the Supreme Power as Kartha( ). Then
comes the Sankhyas( ) who brilliantly analyse things, but even they do not
believe the Vedic God, though they believe the Vedas. They have great respect for
Prakriti or Matter ( ). It is lifeless. It is composed of the 5 elements called
Bhutas( ) namely Prithvi ( ) or earth, Ap( ) meaning water,
Thejas( ) meaning Fire, Vayu( ) meaning Air and Akasa( ) meaning
ether or vacuum. Each of the five Bhutas is possessed of a separate quality or
Guna( ). Earth-fragrance( ), Water taste( ), Fire-sight( ), Air-
touch( ) and ether or vacuum-noise( ). Our 5 perceptive organs called
Gnanendiryas( ) experience the said five qualities of the elements Prithivi-
nose; Ap-tongue; Fire-eyes;Air-Skin; ether or Vacuum-ears. The said five elements
possess the atoms of the said qualities called Tanmaathras( ). Earth-Gandha
Tanmaathra( ); water-Rasa Tanmaathra( ); Fire-Roopa
Tanmaathra( );Air-Sparsa Tanmaathra( ); and ether or vacuum-
sabda Tanmaathra( ). So much about our perceptive organs or
Gnanendriyas.

There are functional organs called Karmendriyas( ). They are also five and
they sustain the human body. They are the hands, the legs,mouth,buttocks and
penis(male or female organ). They are essential for the body to live and function.

Thus the said 5 elements or Bhutas, their 5 Tanmaathras, the 5 Karmendriyas and
the 5 Gnanendriyas constitute Prakriti or Matter, which is lifeless. Along with these
we Vaishnavas add Mind( ), intelligence( or ), egoism or
selfishness( ) and Prakruti(the combination of all these) constitute Matter or
Prakriti. They are together called Achit( ) or inanimate substance. All these
are 24 in number and we call them Thathvas(24 ). The sankhyas are correct so
far. But they leave out God. We accept them so far but condemn their godless
perception. We call the Sankhyas also Nastikas or atheists.

Then comes the Yogins. One great Sage Patanjali has written the Yoga Sutras( a
treasure on the Yoga sastra) which helps us to control our senses. It is a famous
book and greatly helps man to advance spiritually by controlling his senses. Even
this religion does not accept the Vedic God and so we condemn this also as Nastika
Matham or Atheism.

Then comes the Mimamsaka religion. The Mimamsa( ) is a science which is

engaged in interpreting the Vedas. The mimamsakas believe the Vedas fully but not
God. They say that we have committed many karmas( ) good and bad in our
previous births, but should pay for them, as per the Vedas. If we do the yagas or
yagnas prescribed in the Vedas, the yagnas confer on us punya or papa and we
enjoy or suffer according to them. So no God is necessary. We condemn this religion
also as Nastikas or atheists. They call Karma( ) for God.

Then come the Saivas, some of whom do not believe the Vedas and say that Siva is
the God of all Gods . We dismiss them also.

Finally come the Vedantins of whom we are one. Vedantam means the last portions
of the 4 Vedas which are called Upanishads. They deal with God fully, which serve
as the final authority. Sage VedaVyasa churned the Upanishads, so to say and had
given the cream of them in his work called the BrahmaSutram, which are 545
Sutras in number. It is a treatise on God Almighty. Lord Krishna also in His
Bhagavad-Gita deals with the concepts contained in the Upanishads and Brahma
Sutram. These three 1. The Upanishads, 2. Brahma Sutram, 3.Bhagavad Gita are
known as the Prasthana Trayam (the three books of Authority) for vedantins.
Sankaracharya, Ramanujacharya and Madhvacharya have written commentaries
called Bashyas for all the three Prasthana Thryas. They differ in the interpretation
of the said three. We follow the interpretation of Sri.Ramanujacharya for all the
three. Sankara formulated the Advaita system holding God(paramathma) and
Soul(Jeevathma) are one and the same. Madhvacharya formulated the Dvaita
System and held that Paramathma and Jeevathma are two distinct entities and
never the two come together. Our Ramanujacharya founded the Visishtadvaita
System according to which Paramathma and Jeevatma are two distinct entities but
in the end the two come together and become one.

Now we will deal with our system known as Vaishnavism or Visishtadvaitam or

Ramanuja Darsanam. The Pramanas or Authority stated in the beginning are all
common to our system also. Added to them, we have two more Pramanas which
none of the foregoing religions or system accept. The first is the Nalayira Divya
Prabandam also called Arulicheyal ( ) or Tamil Vedam, which are
Tamil verses, in all 4000 in number, written by the Azhwars. They are all about
Lord Narayana or Mahavishnu and are the clear summary of the Prasthana
Trayam, which stated above. With this we have a 4th Prasthanam unlike the
Advaitis or Dvaitis. The Azhwars are 12 in number including a lady Andal and
Mathurakavi Azhwar, who had sung only 11 Tamil verses, all about not Lord
Naryana, but about his own Guru Nammazhwar. The Azhwars had seen God and
got His grace. They were great Yogis or Saints and had sound knowledge of all the
Pramanas. That is why their works, through in Tamil, is considered as valid
Pramana like the Vedas.

The second additional Pramana is the Pancharathra Samhitas( ),

which we, the Vaishnavites hold in great esteem as a valid Pramana. In the
beginning, the Asura Madhukaitaba seized the Vedas from Lord Brahma and hid
himself into the sea. Lord Vishnu took the Matsyavathara ( ) or the form
of a giant fish, fought with the Asura within the sea, killed him and got back the
Vedas and restored them to Brahma. It took 5 days for the Lord for this purpose.
Without the Vedas, the world became dark, not knowing how to worship the Lord.
So Lord Vishnu divided Himself into two, one as Guru or teacher and the other as
Sishya or disciple. The guru taught the disciple the methods of worshipping God for
five nights. Hence the teaching was called Pancharatra or work of the five nights.
They are all about the methods of worship. They are 108 books called Pancharathra
Samhithas, which are followed in the various Vishnu temples in the country. The
Dvaitas and Advaitis do not accept this Pramana but we alone respect and accept it
as a Pramana.

Incidentally, we want to mention another thing. Like the Pancharathra Samhitas,

there is another kind of Samhitas called the Vaikhanasa Samhithas( ).
They also are about the methods of worship in temples. They were taught to Sage
Vikanas by Vishnu and through him to the Sage's descendants. They are also 108
Books existing side by side with the Pancharathra Samhitas. There is no much
difference between the two, except some different manthras during Puja in the two.
All the temples in the country even in villages fall under one or other of the said
varieties, but all the temples under both are valuable, holy and deserve to be
worshipped with same devotion by the Vaishnavas. The Samhitas under both are
together known as Agamas( ). Pancharathra Agamas and Vaikhanasa
Agamas.

For example, the Srirangam Ranganatha Temple is a Pancharathra temple, while

the Tirupati Srinivasa Temple is a Vaikhanasa temple, So on and so forth. We
should worship in both kinds of the temples with the same fervour and devotion,
without any distinction.

We have dealt with the Pramanas of the Vaishnavites in the above pages, which are
the same as those for all Hindus but in addition the Pancharathra and also
Vaikhanasa samhitas and the Arulicheyal or Nalayira Divya Prabandam of the
Azhwars. Now we shall deal with the Prameya or God of our religion or system.

Our Prameya or God is Lord Mahavishnu or Narayana or Sriyahpathi (the Lord of

Sri Mahalakshmi), who is the Sarveswara or the God of all gods. Ramanuja, our
preceptor or Prime Acharya, not content with the appellation Sarveswara calls him
Sarveswareswara ( ). he has created all other Gods and sub-Gods and in
short, the entire universe and all their contents and inhabitants. He is possessed of
innumerable noble and excellent qualities called Kalyanagunas. The advaitis say He
is not possessed of any qualities. They call God Nirguna Brahmam ( )-one
without qualities or attributes. We condemn the advaitis for this. The Lord has five
forms. they are,

1. Parasvaroopa ( ): This refers to his remaining in the Vaikuntha Loka

with His Consorts Sridevi, Bhudevi and NeelaDevi accompanied by
AthiSesha (serpent Bed), Garuda (His Vahana or vehicle) and Viswakshena
( ) His commander-in-chief called Senai Mudaliar and crowded
with His Bhakthas, devotees and those who had reached there by Moksha.
Reaching Vaikuntha and serving God Vishnu is Moksha according to our
Azhwars.
2. Vyuha ( ): The second is Vyuha. He reclines on the AdiSesha in the
Milky ocean ( ) and stays there to help humanity. He takes four
forms there via., Pradyumna, Aniruddha and Sankarshana and Vasudeva. In
these He creates the Universe by one, Protects it by one and destroys it by
one and by another helps and affords protection to the Devas who come there
and seek the protection of the Lord against Asuras and Rakshasas like
Hiranya, Ravana, Kumbhakarna, Kamasa, etc., etc,. No Devas, why, nobody
 can go to Vaikunta and see the Lord in His Para Swaroopa except by going
there by Moksha. So they troop to the Milky Ocean.
3. Vibhav Avatara ( ): The third form of the Lord is Known as
Vibhav Avatara ( ) as Matsya, Kurma, Varaha, Nrisimha,
Rama, Krishna etc., etc,. The Lord's Kalyana gunas were manifested in His
various Avataras in this world. There were opportunities for Him to show
His innumerable qualities on this earth to a greater extent than in Vaikunta
or Milky Ocean.
4. Antharyami ( ): The fourth form of the Lord is known as
Antharyami ( ) that is He indwells or inheres in all the things and
men in all the worlds in the vast universe. There is not even a single ATOM
in which the Lord does not inhere or dwells. This aspect of the Lord is known
as IMMANENCE. Great Sages, Saints, yogis and seers enjoy the Lord within
themselves in his Antharyami Form. That is why our conscience tells us good
things at times. We can meditate on the Lord in this Form. As you do
meditation daily, you think of the Lord in His Antharyami Form within your
own self, thing of Him and Worship Him.
5. Archa Form ( ): The fifth and the last Form of the Lord is in his
residing in temples as idols, in hermitages, houses, cottages etc,. This is
known as the Archa Form ( ). For common people, this is the most
valuable, comfortable, easily available form of worship. The Azhwars have
sung on the Lord in this Archa Form in the various temples in their
Prabandas. Even our Saligramam in our house will come under this Form.

Having dealt with the Five Forms of the Lord, we shall now move on to the various
Pramanas which describes Lord and lay emphasis on each of them.

1. The Vedas describe the Para Swaroopa of the Lord.

2. The Pancharathra and Vaikhanasa Agamas serve as the sole Pramanas of
the Vyuha Form of the Lord.
3. The epics and the Purnas extensively describe the Lord's Gunas and
activities in His Vibhava Avataras.
4. The Dharmasastras i.e Smrithis and Sutras deal with His Antharyami Form
in extensor.
5. All the Azhwars Prabandams ( ) extol the Archavatara.

These specially deal with one or the other of the Lord's Form. But all are equally
good, sacred and important to us without any distinction.

Now we will deal with Pramathas. As said in the beginning of this article the ancient
sages, seers and saints are the Pramathas. Added to them, our Azhwars and
Acharyars are our more important Pramathas. The azhwars had written the
summary of the Vedas in their Tamil Prabandams. After them come the Acharyas.
The institution of the Acharyas is very important and unique for the Vaishnavas. It
goes by the name Guruparampara or Line of Gurus (their galaxy), which every
Vaishnava should recite and worship daily. The Adi guru is Lord Vishnu and His
disciple is His Consort Lakshmi. Her disciple is Vishvaksena or Senai Mudaliar. His
disciple is Nammazhwar. These four in the line are in the world beyond.
Nammazhwar appeared specially before his disciple Nathamuni, who is the first
Acharya from whom the line continues up to our present preceptor. After the
azhwars, the line of Acharya start from him up to our present Acharya Swami. The
old acharyars called Purva Acharyas were all learned up to the 15th to 16 centuries.
Later the Acharyas deteriorated and many of the present Acharya Swamis are
ignorant. How can we call them Pramatas ? Any how as they come in the line of
Acharyas of the Guruparampara, we have to respect and worship them. The
Guruparampara begins from Lord Vishnu and Through Lakshmi, Senai
Mudaliar,Nammazhwar and Nathamuni it passes on uninterruptedly and ends with
the present Acharya of every Vaishnava. The Guruparampara is given here in the
form of flow chart for reference.
(After ManavalaMamunigal and Nayanaracharyar it passes on uninterruptedly and
ends with the present Acharya of every Vaishnava).

In this context we want to tell you that some of the old Competent Acharyas had
written brilliant and useful commentaries on the works of the Azhwars and others
had written Tamil Sutras which are easy to memorise and which contain the
important tenets of the Vaishnava Philosophy and Sampradayam. They are also
Pramanas for us. All of them are summaries of the Azhwars Prabandhams in easy
language. Many women used to learn them by heart and recite them daily a few
generations ago.

Now let us pass on to the doctrines and tenets of Vaishnavism in brief.

The greatest, super most and God of all gods is Lord Vishnu or Narayana for the
Vaishnavas. He had created all the worlds and their contents in the vast universe.
He had created the minor and sub- gods like Siva, Brahma, Indra, Agni, Vayu,
Kubera and a host of others and had endowed them with limited powers and
allotted specific works for each of them. Lord Narayana is the storehouse of all
good, noble and auspicious qualities called Kalyana Gunas. The Upanishads and the
Brahma Sutras called Him Brahmam and Parabrahmam. They also hold that all
words refer to only the Brahmam which, to us , is Narayana. They declare that the
stotras to the deities referred to above, contained in the Vedas frequently, apply to
Lord Naryayana alone, as He is the Antharyami and inheres in each one of them. If
we say " I bow to Indra it means" I bow to Narayana who inheres as Antharyami
within Indra, so on and so forth. So the entire universe has within itself Narayana as
Antharyami. He is associated with his principal consort Sri or Lakshmi and hence
He is also called Sriyahpathi ( ). We call them DivyaDampathis ( )
meaning the Divine couple Lakshmi appeals to the Lord Vishnu to show sympathy
or compassion to men, notwithstanding that they are guilty having committed many
sins. This act of Lakshmi is known as Purushakara ( ) meaning
recommendation to the Lord to show sympathy to the erring men and excuse them
considerably.

In English, we call the supreme god as Almighty or Ultimate Reality. He is

omnipotent (All-powerful), omniscient (All-knowing) and omnipresent (All-
pervading). In western philosophy they attribute only two forms to God, namely
Immanence (Antharyami) and Transcendence (Outward manifestation).

The whole creation of God is composed of the three Thathvas ( known as

Thatvathraya- ). Thathva means truth simple. When applied to religious
concepts it is called verity. Eternal verity means the Thathva which we mean in our
system. For example, the 24 thathvas as stated above under the Sankhya system can
be translated as 24 verities, more clearly 24 eternal verities.

The Three Thathvas or external verities are :

 1. Chith( ): meaning animate, sentient or living things. Our soul is chith and
is called Jivatma( )
2. Achith( ): meaning inanimate, non-sentient or lifeless objects called
Prakrity or matter( ). All the bodies of all living beings including men is
Achith( ).
3. Iswara( ) or God

All the above three Thathvas are eternal verities. They exist throughout and never
die. God inheres as Antharyami both within the chith and achith. In other words,
the chith and Achith form the body of the Iswara or God and God is the soul of the
two. More clearly, God or Iswara is the soul or Jivatma and has for His body the
Chith and Achith as His Sarira( ). Take for instance the human species. The
body or ( ) is Achith. By itself it has no life. It is inanimate. When the soul or
Jivatma enters it, it gains life and does things. The soul or Jivatma is Chith or
animate. Within the Jivathma or Soul, God or Iswara inheres and dwells as
Antharyami. The three together form the Thathvathraya(three eternal verities).
thus the body(Achith) and the soul (Jivatma) constitute the body of Iswara or God
who is the Antharathma forms the soul of the twofold body of the chith and
Achith(body and soul). This grand and sublime concept is known as
Sarirasariribhava ( )., which is uniquely the Vaishnava concept. The
other systems do not believe in this concept. Sarira( ) means body and
sariri( ) means soul which rests within the body. The two together (body and
soul) is the body of God or Iswara who is the soul of the twofold body as
Antharyami.

According to our Acharyas, all the Pramanas right from the Vedas down to the later
Acharyas' works or treatises should contain three specific matters or things. They
are Thathva( ), Hitha( ), and Purushartha( ). They are as follows.

• Thathva( ) here means God, the eternal verity. Any religious work of
value, should deal with God, describe His nature, powers, qualities and
indispensability to man.
• Hitha( ) means that which is essential for men's benefit and good and that
which will make him eternally happy. This is the method of reaching God,
which alone is Moksha and which alone will make men eternally happy. This
is Saranagathi( ) which means realising man's helplessness and
ignorance of attaining moksha and surrendering himself before God and
begging God for his Moksha or salvation.
• Purushartha( ) means the fruit or effect of man's endeavour. According
to our Azhwars and Acharyars, by Saranagathi, man must reach God in the
Vaikunta Loka and render God service. That is real Moksha. Man must
attain moksha with the help of his good Acharya, who will initiate the Sishya
or disciple in the system.
The acharya will do five rituals to the Sishya, known as Pancha
Samskara( ) or five purifying and anointing ceremonies as a result of
which the disciple will become a true Vaishnava.

The samskaras are

1.Putting 12 Namams(thiruman) on the disciple this is called Pundra.

2.Branding him with the image of Chakra, rendered red hot in fire in the chakra
image(in silver) on his right shoulder (top of his right hand). Branding him with the
image of Conch (Sankha) on the left shoulder as said before. This is called
Thapa( ) or Branding.

3.Teaching the disciple the Three Manthras via

Ashtakshari( )- the eight lettered Manthra also called Moola Manthra-

( - )

Dwayam( )- the two sentences of prayer to the Lord and Lakshmi.

Charamaslokam( ) The verse dealing with the last method of reaching

Moksha. In the Bhagavad-Gita, Krishna explains to Arjuna the karma yoga, Gnana
yoga and Bhakthi yoga.

If these are not possible to practise, Krishna tells Arjuna to last( ) method
which is easy

[Leaving all other methods stated above, Prostrate and surrender before
me(perform Saranagathi before me) owning your helplessness. I shall make you
attain moksha grieve not]

The teaching of the three manthras known as Rahasyathraya( ) by the

Acharya is called Manthropadesa( ).

4. The Acharya will give a spiritual name known as Dasya Nama( ) to the
Sishya. That will be to mean servant of God, any Azhwar or Acharya. It is optional.
5.The last is the Acharya will teach Ijya ( ) or Bhagavad
Aradhanam( ) which every Vaishnava is expected to perform daily in
his house before the Saligrama, which every house will have.

The Acharya-Sishya relationship is unique among the vaishnavas. No other system

has it to this extent.

Lastly we want to tell you one more important thing. All the Pramanas including the
works of Azhwars and Acharyas and also short Stotras by later Acharyas should
contain five important matters which are in the form of guidance to the devotees.
They are

1. God( )
2. Soul( )
3. Method of reaching God( )
4. Fruit ( ) i.e. Moksha
5. Impediments of enemies for reaching Moksha ( ) as they are called
Virodhi( ).

These five are called Arthapanchakam( ) Five Arthas or matters.

We end with this for the present. Let us recount the unique aspects of Vaishnavism.

1. The institution of the Azhwars and their Arulicheyal.

2. New Pramanas-Arulicheyal and Agamas
3. Guruparampara
4. Relationship of Acharya and Sishya.
5. Sarirasariribhava concept(Thathvathrayam)
6. The panchasamskara of the Acharya to the Sishya which only the
Vaishnavas have- males after Upanayanam and Females after Marriage. The
whole process is known as Samasrayanam( )
7. The Division of Thathva, Hitha and Purushartha.
8. The Arthapranchakam
9. The Rahasyathrayam.
10. The concept of Vaikunta Lokam and its inmates etc., No other system, not
even the other vedantic systems as Dwaitam and Advaitam hold such views
of the Vaikuntam as we do. (Note :Swargaloka:- It is the abode of the Devas.
If a man perform good deeds and earns Punya, he is sent to the SwargaLoka,
where he will enjoy happiness as a reward of his Punya. It is a loka for
enjoyment. If the quantity of his punya is over, the man is pushed back to the
earth. Even the Gita says it. Swarga is not Vaikuntam)