virOdhi parihArangaL - 33

srI:

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:

srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:

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.

Please see the previous article at http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-32.html.

 

67. Asrama virOdhi (ஆச்ரம விரோதி ) - Obstacles in ones Asramam (stage of life)

parAsara bhattar (AchArya - gruhastha) - nanjIyar (sishya - sannyAsi)

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.

• The first stage is the brahmacharyam (student/bachelor life). This starts when a boy undergoes yagyOpavItham (sacred thread) ceremony and receives brahmOpadhEsam (receiving sacred manthra from Acharya to inquire about brahmam). We will be discussing about varNam in the subsequent sections. Only persons of brAhamaNa, kshatriya and vaisya varNam undergoes yagyOpavItham and brahmOpadhEsam. Depending on the varNam, one is supposed to have this sacred thread cermony done at certain ages (brAhmaNa - 8, kshathriya - 11 and vaisya - 12; age calculated from the time of conception in mother's womb). Once brahmOpadhEsam is received, the child becomes qualified to learn vEdham with its ancillary subjects under an AchArya in gurukula. Usually, the child will go and stay with the AchArya at the AchArya's residence. They would study for a lengthy period learning the source text as well as meanings of vEdham, upanishadhs, ithihAsams, purANams, smruthis, etc., as necessary. kshathriya children will learn dhanur vEdha - the science of fighting and weapons. During the time of their study, the students are bound to take care of the teacher's bodily needs. The students would go out and cut the woods for firewood, beg for alms to bring grains for cooking, etc. Whatever is collected, that will be offered to the teacher and the teacher would then direct the students to properly use it. The students would also serve the teacher and keep him comfortable. brahmacharyam also means focussing on brahma vidhyA (supreme knowledge) and living a very simple and detached life. There is no room for comforts and material enjoyment - one should sleep on the floor, cannot accept/indulge in bodily pleasures like applying sandalwood paste or eating betel leaves/nuts. At this stage of the live, if one is trained properly, he will develop into a well-matured man with proper attitude towards spiritual life.
• Next, when they come out of the gurukula, the grown up person will be eligible to enter into gruhasthAsramam (family life). gruhasthAsramam is the married life. When one enters married life based on a vaidhIka wedding, he will take a vow of protecting their wife. He would also vow to beget offsprings who would be properly trained in vaidhIka dharmam. rishabha dhEva (an incarnation of bhagavAn) says in srI bhAgavatham, that one should accept the position of dhEva, bharthA (husband), AchArya (teacher) and pithA (father) only if he is capable/confident of leading the dependent to the path of salvation. The main duty of gruhasthas is to take care of brahmachAris and sannyAsis. They are ought to welcome unexpected guests with great devotion and care for them properly. nammAzhwAr glorifies properly situated gruhasthAramam life in thiruvAimozhi 8.10.11 as "nalla kOtpAttulagangaL ... nalla pathaththAl manai vAzhwAr koNda peNdir makkaLE" (நல்ல கோட்பாட்டுலகங்கள் ... நல்ல பதத்தால் மனை வாழ்வார் கொண்ட பெண்டிர் மக்களே). This padhigam (decad) "nedumARkadimai" is to establish the importance and glories of kainkaryam to bhAgavathas. At the end of this padhigam, nammAzhwAr says that the ones who are focussed on serving the devotees of srIman nArAyaNan, will have wonderful gruhasthAsrama life focussed on such kainkaryam and will thus lead a glorious life in this material world itself. Here, nampiLLai beautifully identifies an important principle - he says ideal family means, when the husband wants to serve srIvaishNavas, the wife and children would also follow such thought and serve along instead of having each one having self-centered interests. nampiLLai also highlights the incident in the life of selva nambi as an example. selva nambi who was greatly admired by periyAzhwAr is highlighted in the vyAkyAnams by our pUrvAchAryas as an ideal gruhastha. Once, when he was away, some srIvaishNavas visit his home where his wife welcomes them. But she realized she ran out of rice to prepare some prasAdham for them. So, she brings out the pack of paddy which was preserved for next year's farming (this is considered as very precious since the whole livelihood for the next year depends on that). She breaks the paddy, extracts the rice and gives a big feast to the visitors. When selva nambi returns and finds the paddy sack is empty, he enquires his wife about that. She says "I have sowed them now and they will be reaped in srIvaikuNtam" meaning "I have given them to srIvaishNavas and its the most apt kainkaryam". Hearing this selva nambi becomes extremely joyful - such was the dedication of selva nambi and his wife. nampiLLai also highlights thoNdanUr nambi, echchAn, etc as ideal examples of living the proper family life serving devotees all the time.
• Next is vAnaprastham (couple living in seclusion in forest). At a certain age (50+), couples retire from their regular life in village/town/city and go into seclusion and start living in a forest. Why is this needed? Because, when we are engaged in routine matters with family, children, relatives, etc., we may become too mechanical and miss out on focussing on bhagavAn in total. One of the important aspects in life is to meditate on bhagavAn constantly. That is facilitated by minimizing ones needs and living in seclusion in a very simple manner. At this stage, one lives in a simple hut, prepares very simple meals using the raw-materials that are found in the forest, lives with minimum set of clothes and engage the mind in meditating on bhagavAn for the rest of the time. It also gives an opportunity to serve the rishis who lived in the forest. But in srIvaishNavam, since the life was already simple, already centered around kainkaryam to archAvathAra emperumAn and bhAgavathas and there was plenty of opportunity to listen to the glories of bhagavAn through lectures, etc., and meditate on them, vAnaprastham was never practiced in reality as a separate Asramam.
• The last stage is sannyAsam. At this stage, the man gives up all his attachments and becomes an ascetic or a mendicant. sannyAsam means giving up ones wealth, family, relatives, etc., and spend the time fully in bhagavath vishayam. srIvaishNava sannyAsis are known to paramahamsa parivrajAka AchAryas. paramahamsa means highly intelligent like swan which can separate milk/water (sAram and asAram). Also, swans are known to live on swamps/muddy waters yet not affected by that at all - similarly sannyAsis living in this material world should still be unaffected by the worldly pleasure. Similar to bhramacharyam, the guidelines towards brahma vidhyA and material enjoyment are to be properly followed. parivarjAka AchArya means ones who travel around constantly and preach the highest knowledge to every one. Not only they preach, they are also seen as living examples of such high principles. Also, srIvaishNava sannyAsis (unlike others) keep thridhaNda (3 sticks), kamaNdala (water pot), shikA (tuft), yagyOpavItham (sacred thread), etc -  unlike sannyAsis of other orders who give up some of these two. yAdhava prakAsa (former teacher of srI rAmAnuja) eventually accepts srI rAmAnuja as his AchArya and accepts sannyAsam from srI rAmAnuja and gets a new name gOvindhAchArya. emperumAnAr then instructs gOvindhAchArya to document the principles of sannyAsam as explained in sAsthram and the result is "yathi dharma samuchchayam". Though sannyAsis are not supposed to stay in a single place for more than 3 days, srIvaishNava sannyAsis generally stay in a mutt (usually associated with a dhivya dhEsam temple) and preach highest principles from there. Still, most sannyAsis take up periodical yAthrAs (pilgrimage) to preach the supreme knowledge far and wide.

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.

• Considering oneself as purely belonging to a particular Asramam instead of considering ones eternal servitorship to bhagavAn is an obstacle. Whichever Asramam a person is in, the jIvAthmA's svarUpam (true nature) is to have sEshathvam (servitude) and pArathanthriyam (total dependence). "dhAsa bhUthAs svathas sarvE" is a common pramANam - this means all jIvAthmAs are secondary/subservient to bhagavAn. This servitude is beginningless and eternal. Translator's note: In AchArya hrudhayam, azhagiya maNavALa perumAL nAyanAr beautifully highlights the importance of kainkaryam over sAmAnya karmAnushtAnam. In chUrNikai 31, he says "jAthyAsrama dhIkshaikaLil bhEdhikkum dharmangaLpOlE aththANich chEvagaththil podhuvAnathu nazhuvum" (ஜாத்யாச்ரம தீக்ஷைகளில் பேதிக்கும் தர்மங்கள்போலே அத்தாணிச் சேவகத்தில் பொதுவானது நழுவும்) - Just like certain aspects of dharmam will be skipped based on ones varNam, Asramam and specific vows, when one is engaged in confidential kainkaryams (services) to bhagavAn/bhAgavathas, the common varNAsrama dharma anushtAnams (practices) may be skipped during such kainkaryams. mAmunigaL's commentary is most beautiful for this chUrNikai. He beautifully explains varNam, Asramam and dhIkshai and then explains how such sAmAnya dharma anushtAnams (routine activities based on ones own varNam and Asramam) will become insignificant for a truly realized person. He finally concludes that, our pUrvAchAryas still followed ones own varNa/Asrama anushtAnams out of great compassion over others who may be misguided seeing them not performing the same. So, we can clearly understand that when in kainkaryam we can clearly skip/delay karmAnushtAnams. parAsara bhattar practically demonstrated this - once when he was performing kainkaryam to namperumAL in the evening time, when some one reminded him about sandhyAvandhanam, he says since we are in kainkaryam we need not worry about that at that moment.
• Being proud that one is a uththamAsrami (sannyAsi) is an obstacle. When one becomes a sannyAsi, many will fall at his feet, worship them and even glorify them as "yathi" (mendicant), "jIyar swamy" (His Holiness), etc., since sannyAsis lead austere life style. But one should not become proud on hearing such glorifications - one should  constantly think that they are servants of bhagavAn/bhAgavathas and act accordingly. 
• Not knowing that avaishNava Asrami (sannyAsi) is lower than svapacha is an obstacle. Asrami here indicates sannyAsi. Since avaishNava sannyAsis give up their sikA, yagyOpavItham, nithya karmAs like sandhyAvandhanam, etc., and most importantly they do not accept ultimate supremacy of srIman nArAyaNa and hence they must be considered as very fallen. svapacha means one who cooks dogs and eats them - very fallen. Such avaishNava sannyAsis are called pAshaNdis. Translator's note: In AchArya hrudhayam, azhagiya maNavALa perumAL nAyanAr explains the glories of bhAgavathas in great detail. He also derides people who are simply focussed on varNam and Asramam instead of understanding the essence of such varNAsramam dharmam is to have devotion towards srIman nArAyaNa. In 86th chUrNikai, he explains that such varNam, Asramam, gyAnam and anushtAnam which does not focus on bhagavAn is useless. In this, he says a sannyAsi who lacks devotion is lower than a svapacha. mAmunigaL beautifully explains each aspect with pramANam from sAsthram. He quotes "svapachOpi mahIpAla vishNubhakthO dhvijAthika: vishNu bhakthi vihInasthu yathichcha svapachAdhama" (ச்வபசோபி மஹீபால விஷ்ணுபக்தோ த்விஜாதிக: விஷ்ணு பக்தி விஹீநஸ்து யதிச்ச ச்வபசாதம) - When a svapacha is fully devoted to vishNu, he is to be considered greater than a twice-born (brAhmaNa in this context) and even a sannyAsi, if he is not devoted to vishNu, he is to be considered lower than a svapacha. Same principle is explained by piLLai lOkAchAryar in srIvachana bhUshaNa dhivya sAsthram in sUthram 217.
• Not having dhAsya prathipaththi (service/kainkaryam attitude) in ones own Asrama is an obstacle. Similar to first point. Translator's note: For srIvaishNavas, whatever karmA is done, they become part of kainkaryam. piLLai lOkAchAryar explains this in mumukshuppadi sUthram 271 "karmam kainkaryaththilE pugum" (கர்மம் கைங்கர்யத்திலே புகும்) - for prapannas, all activities that are done according to sAsthram will count as service to bhagavAn. So, our karmAs should be done with such service attitude.
• Treating/Honoring others contrary to their Asramam is an obstacle. Offering water to wash ones hands, legs, etc., are to be done for all srIvaishNavas. But sandalwood paste, flowers, betel leaves/nuts, etc., should not be offered to brahmachAris and sannyAsis. There are other principles like this in relation to ones Asrama that need to be considered. Translator's note: piLLai lOkAchAryar, in his srIvachana bhUshaNa dhivya sAsthram, explains bhagavath apachAram in detail in sUthrams 303 and 304. One such apachAram identified there is "varNAsrama viparIthamAna upachAram" (வர்ணாச்ரம விபரீதமான உபசாரம்) - activities that are contrary to varNAsrama dharmam while honoring others. Since varNAsramam is established by sAsthram and is very dear to srIman nArAyaNan, one must adhere to the guidelines given in that. mAmunigaL gives a couple of nice examples for such activities - sUdhras reciting vEdha manthras (that can only be recited by brAhmaNa, kshathriya and vaisya) to honor others, sannyAsis offering (and partaking) betel leaves/nuts, etc. So, one must carefully avoid indulging in activities that are forbidden for their particular varNa and Asrama,
• Even after understanding the highest principles, having fear in giving up sAmAnya dharmam is an obstacle. We have discussed this in detail already. Once we understand the true nature of jIvAthmA as an eternal servant, kainkaryam takes precedence over karmAnushtAnam automatically.
• Indulging in activities that are contrary to ones own Asramam is an obstacle. One should avoid engaging in activities that are contrary to their Asrama. For example, it is said that sannyAsis should give up any connection to agni (fire) and hence they become disqualified to (directly) participate in any hOmam, yagyam, etc. They should not also engage in cooking which involves fire. They should also not offer betel leaves/nuts, etc to their thiruvArAdhana perumAL (personal deities worshipped by them). Translator's note: For each Asrama, there are several restrictions - brahamachAris and sannyAsis are suppose to live an austere life. brahmachAris should be focussed on gaining knowledge and serving their AchArya - anything contrary should be avoided. gruhasthas should be focussed on performing bhagavath/bhAgavatha/AchArya kainkaryams, assisting sannyAsi, etc - anything contrary should be avoided. sannyAsis should be focussed on propagating divine knowledge to everyone and helping others spiritually - anything contrary should be avoided. Naturally, all bhAgavathas (irrespective of varNam/Asramam) should be engaged in bhagavath/bhAgavatha/AchArya kainkaryam - anything contrary should be avoided.
• Not giving up such obstacles that are contrary to ones Asrama is an obstacle. Already explained in detail.
• Considering oneself great due to oneself being a sannyAsi and shying away from AchArya kainkaryam is an obstacle. nanjIyar being a sannyAsi served parAsara bhattar who was a gruhastha. Similarly, pinbhazhagiya perumAL jIyar served nampiLLai. ponnadikkAl jIyar served azhagiya maNAvALan (maNavALa mAmunigaL in his times before accepting sannyAsam). These incidents show the importance of sishyas serving AchAryas irrespective of the Asramam they belong to. Translator's note: nanjIyar became a sannyAsi yet served bhattar with great devotion. Once when he was going to carry the palanquin in which bhattar was sitting. At that time he says if this thridhaNdam (3 sticks carried by sannyAsis) come in the way of my service, I will break this and throw it away. pinbhazhagiya perumAL jIyar was greatly attached to nampiLLai and performed very menial kainkaryams to him. ponnadikkAl jIyar became a disciple of azhagiya maNavALan (mAmunigaL in his pUrvAsramam) - he accepted sannyAsam even before mAmunigaL - yet he served mAmunigaL with great joy. These incidents highlight that sishyas, even if they are sannyAsi should serve their AchArya even if the AchArya is a gruhastha.
• One should learn and understand the scope of ones own Asramam and conduct oneself with in the boundaries of their Asramam. Already discussed in detail.

We will continue with the next section in the next article. 

adiyen sarathy ramanuja dasan

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virOdhi parihArangaL - 32

srI:

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:

srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:

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.

Please see the previous article at http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-31.html.
 

66. dharsana virOdhi (தர்சந விரோதி ) - Obstacles in our philosophical understanding

srI rAmAnuja - srIperumbUthUr

dharsanam means philosophical aspect of a particular matham (religion). Our matham is called srIvaishNava dharsanam. Since emperumAnAr nurtured this matham and established it every where, this became to be known as emperumAnAr dharisanam. The main principles of this matham are srIman nArAyaNan is the absolute supreme deity and he has no one equal to or higher than him. This matham is parama vaidhikam (fully based on vEdham). This matham derives on the principle that vEdham is eternal and blemishless. The followers of this matham should have an understanding that AzhwArs were divinely blessed by emperumAn himself and their dhivya prabhandhams are as good as vEdham. They should also have good familiarity in dhivya prabhandham. 

Translator's note: Before we proceed, let us have a brief introduction about our srIvaishNava dharsanam.

Our srIvaishNava sath sampradhAyam is named as "emperumAnAr dharisanam (srI rAmAnuja dharsanam)" by srIranganAthan himself - this is highlighted by maNavALa mAmunigaL in his upadhEsa rathina mAlai. This sampradhAyam is also called as ubhaya vEdhAntha sampradhAyam. There is samskritha vEdham which is supported by vEdhAntham, smruthi, ithihAsa, purANams, pAncharAthram, etc. vEdham is known to be nithyam (eternal), apaurushEyam (not created by any one - not even created by bhagavAn, it is only revealed by bhagavAn periodically) and nirdhOsham (free of any defects). Then, there is dhrAvida vEdham (4000 dhivya prabhandham written by AzhwArs) which are supported by pUrvAchArya vyAkyAnams. Though, dhiyva prabhandhams are said to be written by AzhwArs, our pUrvAchAryas explain that they too are eternal and are periodically revealed by emperumAn through AzhwArs. azhagiya maNavALa perumAL nAyanAr explains this principle very clearly in his treatise AchArya hrudhayam. Since, dhivya prabhandhams bring out the essence of vEdham and vEdhAntham - our pUrvAchAryas greatly glorified them and held them with great reverence and as supreme authority in philosophical matters.

In both dhrAvida vEdham and samskritha vEdham, srIman nArAyaNan is established as the supreme God. srIman nArAyaNan is highlighted by two important qualities - being the abode of all auspicious qualities and being directly opposite to inauspicious qualities. He is also glorified as ubhaya vibhUthi nAthan (the master of nithya vibhUthi which is spiritual world and leelA vibhUthi which is the material world). srIman nArAyaNan is also said to have certain unique qualities which are not seen in any one else - sriya:pathithvam (being the husband of srI mahAlakshmi), ananthasAyithvam (one who is lying on the serpent bed), garudavAhanathvam (one who rides on garudAzhwAr), etc. Of these, sriya:pathithvam is the most important quality - thirumazhisai AzhwAr declares in pAsuram 53 "thiruvillAth thEvaraith thEREnmin thEvu" (திருவில்லாத் தேவரைத் தேறேன்மின் தேவு)  - the ones who are not connected to srI mahAlakshmi - I will not consider them as God. vEdham says "sradhdhayA dhEvO dhEvathvamasNuthE" (ச்ரத்தயா தேவோ தேவத்வமச்நுதே) - by the connection with srI mahAlakshmi, srIman nArAyaNan acquires his Godliness. srIman nArAyaNan is explained as the flower and srI mahAlakshmi is explained as the fragrance. No other dhEvatha can thus be considered as real and supreme God, since only srIman nArAyaNan is the supreme God as per sAsthram.

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 into higher consciousness. Thus, dhEvathAntharams (other dhEvathAs) exist in this samsAram to execute the divine orders of emperumAn, to guide the bound jIvAthmAs towards a virtuous path that will lead them to srIman nArAyaNan eventually. But dhEvathAntharams, themselves being bound jIvAthmAs, would often get confused about their position and at times even challenge bhagavAn. This is why srIvaishNavas do not engage in worshipping them ever, since srIvaishNavas are to be situated in sathva guNam always and  these dhEvathAntharams are situated in a mixture of sathvam/rajas/thamas guNams - as sAsthram says sathva guNa nishtars (persons who are firmly placed in sathva guNam) should not worship rajas/thamas guNa persons.

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" (நான்முகனை நாராயணன் படைத்தான், நான்முகனும் தான் முகமாய் சங்கரனைத் தான் படைத்தான் - 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" (முதலாம் திருவுருவம் மூன்றென்பர், ஒன்றே முதலாகும் மூன்றுக்கும் என்பர், முதல்வா! நிகரிலகு காருருவா நின்னகத்ததன்றே புகரிலகு தாமரையின் பூ) - Some say the three dhEvathas are supreme; others say there is one more dhEvathA that is higher than the three dhEvathas; Oh supreme cause of all causes who have a beautiful cloud like divine blackish form! your divine body (navel) is the root of the lotus flower (from which brahmA is born - which clearly establishes srIman nArAyaNan's supremacy). The same principle is explained parAsara bhattar in srIrangarAja sthavam pUrva sathakam 116th slOkam. Through these references, we can easily understand that srIman nArAyaNan is the supreme cause of every one. srIvaishNavas are supposed to worship srIman nArAyaNan and his devotees only. His devotees here mean the ones who have unflinching faith towards Him and does not ever manifest rajO/thamO guNams. One thing we need to understand first is brahmA, rudhran, etc who are the masters of creation, annihilation, etc are particular posts. jIvAthmAs ascend to such position due to their past karmA - ones who have performed great austerities for many lives become brahmA, rudhran, etc. But vishNu is not such a post - he is srIman nArAyaNan himself. In srIrangarAja sthavam uththara sathakam, 52nd slOkam, bhattar explains that out of his great compassion, srIman nArAyaNan descends himself into samsAram and places himself in-between these two dhEvathas. Though, brahmA, rudhran, etc., have understood srIman nArAyaNan's supremacy, due to them having high position in this material world as the master of creation, annihilation, etc., they become proud at times and forget their true nature. In such state, they fight against bhagavAn himself. During krishNAvathAram, brahmA steals krishNa's cows and krishNa then teaches brahmA a lesson. Only after such stern warning, brahmA realizes his mistake and begs for forgiveness. Similarly, rudhran too, fought with krishNa fiercely while helping bANAsura. In the end he realizes his mistake and glorifies krishNa. In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar explains bhagavath apachAram in detail. In that, the first offense is to consider dhEvathAnthrams (brahmA, rudhran, etc) at par with srIman nArAyaNan. Thus, even having slight doubt that "Oh! these dhEvathAntharams may be equal to srIman nArAyaNan" is an obstacle. Thus, srIvaishNavas must be fully confident that  srIman nArAyaNan is supreme based on the various pramANams that are available and avoid showing any devotion towards dhEvathAntharams.
• Being flattered or getting confused by the explanations and principles of bhAhyas (ones who dont accept vEdham as supreme authority) and kudhrushtis (ones who accept vEdham as supreme authority but misinterpret the same to their convenience) such as baudhdha, saiva, mAyAvAdhis is an obstacle. Followers of budhdha are baudhdhas. jaina are also somewhat similar to baudhdhas. These two completely reject the authority of vEdham. saiva also known as pAsupatha, claim supremacy of siva. For them saiva Agamas are the authority. mAyAvAdhis are the ones who claim the entire material existence as mAyA/illusion and brahmam alone is truth and such brahmam does not have name, form, qualities, etc. We need to understand that these principles are useless and should stay away from such principles. thoNdaradippodi AzhwAr says in thirumAlai 7th pAsuram, "pulaiyaRamAgi ninRa puththodu chamaNam ellAm kalaiyaRak kaRRa mAnthar kANbarO? kEtparO thAm?" (புலையறமாகி நின்ற புத்தொடு சமணம் எல்லாம் கலையறக் கற்ற மாந்தர் காண்பரோ? கேட்பரோ தாம்?) - When one is well-learnt in vEdha sAsthram, would he/she even study or listen to other philosophies like baudhdham, jainam, etc? Translator's note: Though we observe that baudhdham is related to gauthama budhdha of recent times (2500 years ago according to modern historians), sage vyAsa himself has established vEdhAntham as the supreme philosophy over budhism, jainism, etc., which have been prevalent even long ago. It is explained that bhagavAn himself appears as budhdha to bring down the faith of asuras who were well-learned in vEdham. To confuse them, he  preached sUnyavAdham and vanquished their faith in sAsthram and easily defeated them. This is explained in detail by nampiLLai in his eedu vyAkyAnam for thiruvAimozhi 5.10.4 pAsuram - "kaLLa vEdaththai koNdu pOy..." (கள்ள வேடத்தை கொண்டு போய்...). In this pAsuram, budhdha as explained to have a beautiful dark and stout body, with long ears with a book in his hands. His form is so beautiful that people will straightaway believe whatever he says. He would present ahimsa as the highest principle and people will easily have admiration towards him and his philosophy. Thus he cheated the asuras and diminished their faith and eventually killed them. Here, a very important point is to be understood. Even though baudhdha philosophy was preached by bhagavAn himself, vaidhIkas dont accept that philosophy (understanding that it was meant for a different audience). Even if bhagavAn himself presents something contrary to vEdham, it is rejected by the great saints. azhagiya maNavALa perumAL nAyanAr also highlights this point in his AchArya hrudhayam in context of establishing the glories of thiruvAimozhi inspite of it being in thamizh language. He says if we simply have to accept a literature based on the language, we have to accept baudhdha literature which are in samskritham and spoken by bhagavAn himself. But since it is contrary to vEdham, it was rejected by the great vEdhAntha philosophers.
• Becoming fully focussed on sAmAnya sAsthram (varNAsrama dharmam) without regard for visEsha sAsthram (vaishNava dharmam) is an obstacle. sAmAnya sAsthram means general guidelines given in sAsthram for day-to-day affairs. It is definitely necessary to be followed. But there is some thing more that is known as visEsha dharmam (vaishNava dharmam). According to visEsha dharmam, bhagavath/bhAgavatha kainkaryam is more important. This is the ultimate goal. One who considers emperumAn as the upAyam (means) and upEyam (goal), who accept bhagavAn as the only refuge and who exists purely for the pleasure of emperumAn is called paramaikAnthi. Such great personalities perform sAmAnya dharmam (varNAsrama dharmam) with pure heart and with the understanding that they also become part of bhagavath ArAdhanam (worshipping) as explained in mumukshuppadi by piLLai lOkAchAryar in "karmam kainkaryaththil pugum" (கர்மம் கைங்கர்யத்தில் புகும்). It is possible that while performing visEsha dharmam, sAmAnya dharmam may be postponed/skipped. One should have strong conviction that such delaying/skipping of sAmAnya dharmam while performing bhagavath/bhAgavatha kainkaryam is not a sin. In AchArya hrudhayam, azhagiya maNavALa perumAL nAyanAr (and mAmunigaL in the vyAkyAnam) highlights that villipuththUr pagavar (an ascetic) once went to bathe in a ghat. Seeing some brAhmaNas (who are simply focussed on varNAsrama dharmam without any understanding on bhAgavatha dharmam), he stepped out of ghat and said "You are varNadharmis only, but we are dhAsas (servants of bhagavAn). We cannot easily mix together". In these matters,  whatever is followed by our pUrvAchAryas is to be followed by us. Though it is clearly a sin to not follow varNAsrama dharmam properly, while we are performing visEsha dharmam (bhagavath/bhAgavatha kainkaryam), delaying/skipping varNAsrama dharmam will not accrue any sin.
• Having the physical appearance, attire and name of vaishNava, but engaging in offending bhAgavathas is an obstacle. Translator's note: In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar explains this principle beautifully in sUthrams 199 and 200. He explains this using a term called "ArUda pathithan" (ஆரூட பதிதன்) - fallen from high platform. Becoming a bhAgavatha means one reaches the highest platform. But offending other bhAgavathas from that state means falling down from a very high position. If we fall from a high platform, we will be hurt more severely. So, it is better to avoid engaging in any offensive words/actions towards bhAgavathas.
• Not accepting shelter/refuge of a true AchArya is an obstacle. One should surrender to a true AchArya and accept pancha samskAram from him to become a vaishNava. Accepting samAsrayaNam does not stop with the simple samskAras that are done. As mentioned in thiruvAimozhi 5.5.11 "chanthangaL Ayiramum aRiyak kaRRu vallAr vaittaNavar" (சந்தங்கள் ஆயிரமும் அறியக் கற்று வல்லார் வைட்டணவர்), one who has learnt thiruvAimozhi fully (aRiya), grasped the meanings properly (kaRRu) and practically follow it (vallAr) in their daily live qualify to be a true vaishNava. Translator's note: Many see pancha samskAram as a goal or end. But really it is the beginning of the journey as a vaishNava. One should sincerely surrender to the AchArya, learn all the essential principles and conduct oneself as a srIvaishNava. If one gets pancha samskAram from an AchArya and continue to live like a samsAri (worldly person), that totally defeats the purpose of accepting pancha samskAram. Here, the role of AchArya is of paramount importance. In srIvachana bhUshaNa dhivya sAsthram, piLLai lOkAchAryar explains the glories of AchArya in the end. He explains the purpose of approaching bhagavAn through AchArya in this section beautifully.
• Not having srIvaishNava lakshaNam (conduct) is an obstacle. There are two aspects in srIvaishNava lakshaNam - external and internal. External - having conch/disc impressions on ones shoulders, having 12 Urdhva puNdrams, thuLasi/lotus stem mAlAs (necklace/strings) and finally physical changes like goose bumps, tears in eyes, etc., which happen by constant engagement in bhagavath/bhAgavatha thoughts.  Internal - having pure heart, gyAnam (knowledge), bhakthi (devotion), vairAgyam (detachment), feeling for others pain/suffering, desiring for everyone's well-being, etc. Both are important. Translator's note: A whole series is written on this topic and can be read at http://ponnadi.blogspot.in/p/srivaishnava-lakshanam.html.
• Not being a dhvayaAdhikAri (qualified person of dhvaya mahA manthram) is an obstacle. It is said in nAchiyAr thirumozhi by ANdAL nAchiyAr "meymmaip peru vArththai vittuchiththar kEttiruppar" (மெய்ம்மைப் பெரு வார்த்தை விட்டுசித்தர் கேட்டிருப்பர்) - periyAzhwAr has understood the great charama slOkam (bhagavadh gIthA 66 - sarva dharmAn...) and also follows it perfectly. As said in this, one should understand rahasya thrayam (thirumanthram, dhvayam, charama slOkam) and faithfully follow it as well. Among these 3, since dhvaya mahA manthram is glorified as manthra rathnam, there is much emphasis on that. srIranganAthan instructs emperumAnAr in saraNAgathi gadhyam "dhvayam arthAnusandhAnEna saha yAvachcharIrapAdham athraiva srIrangE sukamAsva" (த்வயம் அர்த்தாநுஸந்தாநேந ஸஹ யாவச்சரீரபாதம் அத்ரைவ ஸ்ரீரங்கே ஸுகமாஸ்வ) - With constant remembrance of the meanings of dhvaya mahA manthram, you reside happily in srIrangam. The meanings of dhvaya mahA manthram is fully revealed in thiruvAimozhi. This is highlighted by azhagiya maNavALa perumAL nAyanAr in AchArya hrudhayam 210th chUrNikA "dhvayArththam dhIrga saraNAgathi enRathu sAra sangrahaththilE" (த்வயார்த்தம் தீர்க சரணாகதி என்றது ஸார ஸங்க்ரஹத்திலே) - It is established that thiruvAimozhi fully explains the meaning of dhvaya mahA manthram in sAra sangraham by piLLai lOkAchAryar. Translator's note: In mumukshuppadi, beginning of dhvaya prakaraNam (section), piLLai lOkAchAryar explains the qualities of a vaishNava in the first sUthram itself in a detailed manner. In the next few sUthrams, the qualities of such vaishNava are beautifully explained before the explanations for dhvaya mahA manthram itself. According to the instruction of thiruvAimozhi piLLai, mAmunigaL learns srI bhAshyam once and subsequently he sends the rest of his life in propagating thiruvAimozhi (which is filled with the divine meanings of dhvaya mahA manthram). Though he was an expert in vEdhAntham, he would always explain vEdhAntham through AzhwArs' nectarean words. eRumbi appA also highlights in mAmunigaL's dhinacharyA that mAmunigaL's lips are constantly chanting dhvaya mahA manthram and his mind is fully engaged in contemplating the meanings of this wonderful manthram.
• Not having involvement in aruLichcheyal (dhivya prabhandham) is an obstacle. srIvaishNavas are specifically glorified as ubhaya vEdhAnthis. thiruvAimozhi which is known as thamizh vEdham and rest of the dhivya prabhabhandham that are known as anga/upAnga (ancilllary parts) are as good an authority as samskritha vEdham and smrthi, ithihAsams and purANams. One should properly learn dhivya prabhandham from an AchArya with its meanings and follow the principles explained in it. This will give full qualification for us to be called as vaishNavas. Translator's note: This is explained already in detail based on thiruvAimozhi 5.5.11 "chanthangaL Ayiramum aRiyak kaRRu vallAr vaittaNavar" (சந்தங்கள் ஆயிரமும் அறியக் கற்று வல்லார் வைட்டணவர்). In vArthA mAlai, periyavAchAn piLLai makes a wonderful point. He says "mulaigaLilaiyAna yuvathiyaippOlE kANum, UmaiyallAtha vaishNavan aruLichcheyalilE anvayiyAthozhigai" (முலைகளிலையான யுவதியைப்போலே காணும், ஊமையல்லாத வைஷ்ணவன் அருளிச்செயலிலே அந்வயியாதொழிகை) - Unless a srIvaishNava is dumb, if he does not engage in dhivya prabhandham recital, etc., it is like a youthful girl without breasts. Just like girl without breasts would not even qualify to be a girl, a vaishNava who does not engage in dhivya prabhandham would not even qualify to be a vaishNava. 
• Not being properly trained in rahasya granthams and the important principles is an obstacle. thathvam (truth) means understanding chith (sentients), achith (insentients) and Iswara (bhagavAn) properly. rahasya granthams are the confidential literature. These principles were orally transmitted during the times of emperumAnAr. But subsequently piLLai lOkAchAryar who is an incarnation of dhEva perumAL himself, documented these in 18 granthams which are popularly known as ashtAdhasa rahasya granthams. Translator's note: One must be properly trained in the core principles of the sath sampradhAyam. Here the word "sikshai" is used. sikshai does not just mean teaching/learning (listening to CDs or reading books at the convenience of our home, car, etc). It means "total reform or strict correction" - when the sishya does not understand or follow certain principles, the AchArya must strongly explain the principle so that the sishya understands the principle firmly and starts following the same for the benefit of oneself.
• Not having faith in sistAchAram and thus not following them are obstacles. sistAchAram means the practice of elders. "dharmagya samayam pramANam vEdhAs cha" (தர்மஜ்ஞ்ய ஸமயம் ப்ரமாணம் வேதாஸ் ச) which means "the practice of great mahAns who have learnt sAsthram is authoritative, vEdham too is authoritative" - this is a well-established statement. In thiruppAvai 26th pAsuram, ANdAL says "mElaiyAr cheyvanagaL" (மேலையார் செய்வனகள்) - that which is practised by elders. She also says in 2nd pAsuram "cheyyAthana cheyyOm" (செய்யாதன செய்யோம்) - we will not do what is not done by our elders. We should have strong faith in the anushtAnam (activities) of our elders.
  Translator's note: One important principle needs to be understood here. eRumbi appA in his "vilakshaNa mOksha adhikAri nirNayam" establishes this important principle. He highlights that "elders" mean "pUrvAchAryas" and we should follow the path of our pUrvAchAryas. Some times, we observe that some odd practices have creeped in to srIvaishNava families like worshipping other dhEvathas, observing certain vrathams, engaging in prayers for worldly pleasures or to relieve from distress, etc. Once we acquired knowledge through a proper AchArya, such odd practices should be immediately eliminated since these might have entered the family due to various circumstances such as lack of knowledge primarily. We cannot justify every action (even those that are contrary to the principles of our pUrvAchAryas) saying that our (family) elders followed it.
• Not having gyAnam (knowledge), bhakthi (devotion) and vairAgyam (detachment) is an obstacle. Here gyAnam means artha panchaka gyAnam. One should understand the nature of paramAthmA, jIvAthmA, the relationship between paramAthmA and jIvAthmA i.e., swAmy - dhAsa bhAvam (master - servant mood), upAyam (means), purushArththam (goal) and the virOdhi (obstacles) which stop us from achieving the goal. bhakthi means unflinching devotion towards emperumAn. vairAgyam (detachment) means renunciation. One should avoid attachment towards dhEvathAntharams (other dhEvathas). Also, one should most certainly avoid attachment towards vishayAntharam (worldly/material pleasures).  vishayAntharam means anything outside bhagavath/bhAgavatha matters. In the thaniyan that was presented in glorification of maNavALa mAmunigaL by srIranganAthan himself, "dhibhakthyAdhi guNArNavam" is very important. Here dhI means gyAnam, bhakthi is devotion and Adhi (etc) indicates vairAgyam. srIranganAthan glorifies that mAmunigaL is an ocean of such wonderful qualities. 
• Not taking shelter at the lotus feet of a well-learned srIvaishNava is an obstacle. One should take shelter of an AchArya who will instruct the confidential matters to the sishya. bhAgavathas are also known as AchArya thulya (as good as an AchArya). One should firmly believe that living under the shelter of such persons will lead to upliftment for oneself. Translator's note: emperumAnAr, during his last days gives 6 instructions - One should learn and teach srI bhAshyam, if thats not possible, he should learn and teach dhivya prabhandham, if that is not possible, he should perform kainkaryams in a dhivya dhEsam, if that is not possible, build a hut in thirunArAyaNapuram and live there, if that is not possible, constantly meditate on the meanings of dhvaya mahA manthram and if that is not possible, one should fully take shelter of a srIvaishNava who will take care of him. In this, it can be understood that when one takes shelter of a srIvaishNava, he will automatically become situated in the first 5 points eventually. piLLai lOkAchAryar also explains the same point in mumukshuppadi sUthram 116 while explaining srIvaishNava lakshaNam. He identifies 10 points in this sUthram. The 6th point is "ippadi irukkum srIvaishNavargaL ERRamaRiNthu uganthirukkaiyum" (இப்படி இருக்கும் ஸ்ரீவைஷ்ணவர்கள் ஏற்றமறிந்து உகந்திருக்கையும்) - understanding the glories of such srIvaishNavas who have these wonderful qualities and having great devotion/affection towards them. mAmunigaL explains that this quality is very difficult the achieve. In the 10th point, it is emphasised that one should seek out for the association of such srIvaishNavas who are filled with peace and tranquility. Thus we can understand the important of having the association of great srIvaishNavas all the time and also seeking out for their guidance.
• Having friendship with the ones who are showing animosity/hostility towards our srI rAmAnuja dharsanam is an obstacle. Translator's note: One should carefully avoid the friendship of unfavourable persons. Such friendships will have subtle impacts in our mind and eventually pull us down as well. All worldly matters have such power - when we engage in materialistic activities, we are simply moving away from spiritual matters.

We will continue with the next section in the next article. 

adiyen sarathy ramanuja dasan

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