Since ancient times, it was the custom of the inhabitants of this holy
land BhaarataVarsha to display a
distinctive religious mark on their foreheads. Until a couple of generations
ago, this custom was considered mandatory. However, just as our style of
wearing clothes has undergone a change due to the influence of western culture,
there has been a transformation even in the manner of donning this laanchana (religious mark) on our
foreheads. Nevertheless, even now people from different religions continue to
apply these marks according to the custom prevailing in their respective
religions, although their number has become sparse. From the point of view of
culture, this situation is regrettable, since displaying one's religious mark
is not a meaningless custom as is believed by the modern generation. We are not
aware as to how old this tradition is. For, there is no reference to this practice
in the vedas and the ancient upanishads. Perhaps, since the vedic tradition was more committed to
performing rituals, there was no place for these religious symbols. In due
course, various aspects related to the Supreme Knowledge and devotion to God, which
were taught by the upanishads surfaced and revealed themselves through various
religious sects of our country. Among those religious sects, Vaishnavism and Shaivism are notably prominent. It may not be out of place to state
that wearing the laanchanas is very
closely associated with the evolution and development of these sects.
Let the history of sporting these symbols rest as it may, there can be
no doubt that this practice is a reflection of the supreme spiritual
advancement of the inner soul (Atman) that manifested in the ancient Seers
of our land. Tatvajnaana and yoga are embedded in them. Supreme knowledge
and devotion to God are entwined with them. Behind these divine symbols, are
the recollection of the experiences and inner vision of our accomplished ascetics. In it there exists an inner
spiritual dimension of a human body becoming the path to illumination. To
summarize, these laanchanas are capable of revealing profoundly the
essence of the secrets of the Atman that are essential for the
upliftment of mankind.
That is exactly why our ancestors placed such a great emphasis on the laanchanas.
They declared that without the laanchanas, the performance of
traditional rituals like puja, homa, japa,
etc. would not yield the desired fruits. They also provided a sense of identity
for the spiritual community. But it is also true that these symbols of identity
sometimes led to excesses and meaningless hatred among different spiritual
communities. The lack of mutual respect for other traditions (distinguished by these
symbols) often resulted in various disputes, vilification and derision. But
this was the handiwork of a few senseless and ignorant individuals. If only they
had been aware of the inner consonance of the laanchanas, perhaps they
would not have indulged in mutually denigrating these symbols.
We wish to consider here one such distinctive divine symbol and
elaborate on its majestic intentions and implications. That symbol is what is
known as Urdhva pundra. This urdhvapundra
enshrines within itself the very essence of Vaishnavism.
If one were to dwell at length on it, it would be necessary to establish
the fundamental and underlying principles of Vaishnavism. Our intention in this article, however, is to present
only an overview on the subject.
The materials used for Urdhvapundra
which is in a powdery form, are pure white earth (mud), turmeric powder (called
arasinapudi or manjal), rice flour, tulasi,
sandal powder, kumkum (vermillion
powder). The urdhvapundra is the
distinctive symbol which a Srivaishnava
wears on his forehead and also at specific locations above the navel.
Urdhvapundra is more familiar to all by the name Naama. When the paste is being applied at different locations on
one's body, one utters with reverence the different sacred Namaas (names) of Mahavishnu and meditates on Paranjyoti, Paramaatman and Mahavishnu. Hence, it is also known
as Naama. The extent to which the
Lord's name occupies a pre-eminent position in Vaishnavism, can be inferred from the following:
sarvEShAM aghavatAM idamEva suniShkRutaM
nAma vyAharaNaM viShNOH yataH
tadviShayAmatiH (Bhaagavata–6.2.10)
sAMkEtyaM pArihAsyaM vA stOBaMhElanamEva
vA
vaikuMThanAmagrahaNaM aSEShAgha haram viduH | ||14||
patitaH sKalitObhagnaH saMdaShTaH
tapta AgataH |
harirityavaSEnAha pumAnnArhati
yAtanAM|| ||15||
(ಸರ್ವೇಷಾಂ ಅಘವತಾಂ
ಇದಮೇವ ಸುನಿಷ್ಕೃತಂ|
ನಾಮವ್ಯಾಹರಣಂ ವಿಷ್ಣೋಃ ಯತಃ ತದ್ವಿಷಯಾಮತಿಃ|| (ಭಾಗವತ 6.2.10)
ಸಾಂಕೇತ್ಯಂ
ಪಾರಿಹಾಸ್ಯಂ ವಾ ಸ್ತೋಭಮ್ಹೇಲನಮೇವ ವಾ|
ವೈಕುಂಠನಾಮಗ್ರಹಣಂ
ಅಶೇಷಾಘಹರಂ ವಿದುಃ || ||14||
ಪತಿತಃಸ್ಖಲಿತೋಭಗ್ನಃ
ಸಂದಷ್ಟಃ ತಪ್ತ ಆಗತಃ|
ಹರಿರತ್ಯವಶೇನಾಹ
ಪುಮಾನ್ನಾರ್ಹತಿ ಯಾತನಾಂ|| ) ||15||
(Just by uttering the Naama of
Vishnu, a person would have atoned for however heinous a sin he may have
committed. The moment he utters the Naama
of Vishnu, his mind drifts towards God. It is said that even if one has an
indifferent view about Vishnu, or
utters His Naama with an intention of
jeering at Him or disgracing Him, even then all his sins are sure to
vanish. A person just by uttering the name “Hari”,
under any situation whatsoever, such as while falling down, slipping, loosening
his muscles for relaxation, bitten by a snake, burnt by fire, beaten up by
someone, and is himself not in his control, becomes absolutely undeserving to
enter Naraka (hell)!”)
Uttering such sacred names of the Lord, which assures Moksha to
mankind at all times, the urdhvapundra
which is in the form of three vertical lines, is applied from the centre of the
eyebrows upto the junction of the forehead and the hair (ದ್ವಾದಶಾಂತ). Although this
shape is most commonly used, there are other methods of representing the
urdhvapundra according to some texts. For example, there was a practice of
representing it in the shape of the tip of a flame, leaf of bamboo, a lotus bud,
a fish, a tortoise, or a conch.
The technical texts describe in detail the method of preparation of the
mud mixture for urdhvapundra. It has
to be prepared out of the soil collected from the top of a mountain, or the
bank of a river or from the roots of a tree. For application of this mark, one
can also make use of red, black or yellow (gopichandana)
mud. According to the sacred texts, soil
having various colours rewards a person with benefits like peace, wealth and
power. The white earth has been accorded a special title as “Vaishnava”. The Shaastras declare that satvaguna
(virtuosity, serenity) is white in colour
and Vishnu is the
Supreme Lord (adhipati) of sattva; this may perhaps be the reason
for according such prominence to white mud. Ancient texts tell us that Bhagavad Raamanujaachaarya discovered a
mine containing such sacred white mud at Melukote
and popularized its use.
While applying this Urdhvapundra
at various locations on one’s physique, one has to contemplate as follows: Keshava in the forehead, Naaraayana in the abdomen, Maadhava in the chest region, Govinda in the neck (centre), Vishnu in the abdomen (right side), Madhusudana in the right arm, Trivikrama in the neck (right side), Vaamana in the abdomen (left side), Sridhara in the left arm, Hrishikesha in the neck (left side), Padmanaabha in the lower back, Daamodara in the back of the neck.
Our ancient scriptures ordain as follows: While offering puja, performing homa during dusk and dawn, the urdhvapundra
shall be applied uttering the above names as prescribed, and with a serene
mind. Further, a spiritual guide Satyavrata proclaims, “A person on
whose forehead clean and clear urdhvapundra
is seen, is pure and deserves to be worshipped even if he is a chandaala
(an untouchable)”.
These are the customs in vogue since ancient times relating to urdhvapundra. There is a need to direct
our attention to the knowledge and science behind this tradition. It is
necessary to reflect on the reasons as to why these symbols have to be applied
on the forehead and other specific parts of our body.
That the spiritual architecture of our body has played a significant role
in the quest for truth by the seers of Bhaarata,
has been established elsewhere (in a series of articles on Yoga, for
example). The Maharshis of this Bhaarata
Varsha, through the process of meditation and contemplation, entered the
inner spiritual centers of the body and had the vision of the Subtle and Gross Tattvaas
(principles) upholding the human body culminating in the marvelous sight of
the Supreme Brahman which is the source and substratum of all. They
traced the inner secret spiritual path with the help of praana and manas and
reached the Brahma Randhra (top of the skull), and there, with their inner eye, had the Vision of Paravaasudeva Naraayana.
“tadEva nArAyaNasthaLaM|
tadvEttA muktiBAk | tristHAnaM ca trimArgaM ca tribrahma ca trayAkSharaM |
trimAtraM ardhamAtraM vA yastaM vEda sa vEdavit|
(ತದೇವ ನಾರಾಯಣ
ಸ್ಥಳಂ ತದ್ವೇತ್ತ ಮುಕ್ತಿಭಾಕ್| ತ್ರಿಸ್ಥಾನಂ
ಚ ತ್ರಿಮಾರ್ಗಂ ಚ, ತ್ರಿಬ್ರಹ್ಮ
ಚ ತ್ರಯಾಕ್ಷರಮ್| ತ್ರಿಮಾತ್ರಂ
ಅರ್ಧಮಾತ್ರಂ ವಾ ಯಸ್ತಂ vವೇದ
ಸ ವೇದವಿತ್ ||)
(“That alone is the Abode
of Naaraayana. The one who
understands this, deserves mukti. He
is the one who has understood the three abodes, the three paths, the three brahmas, the three aksharas, the three maatraas
with the ardhamaatraa; he is the true
knower of the vedas”). These words
establish the jnaana and vijnaana enshrined in the inner vision
of Paramaatman.
The evolution of Srivaishnavism commenced from such yogis who achieved that state through
their experience. The various rituals and traditions point towards the inner
secrets of yoga. Their goal was to
attain perfection in yoga. Among them, the practice of applying urdhvapundra shows the connection to the
thrinaadis (ida, pingala, sushumna-
the three inner spiritual paths), represented by the three lines. The three
lines on the abdomen, chest region, neck, and forehead ultimately point towards
and culminate in the brahma randhra, which
is the Abode of Paravaasudeva. This
establishes that this is the place where a person’s ultimate bliss lies.
Incidentally, an experimental and experiential observation related to
the above claim, as demonstrated by one of Sriranga Mahaaguru’s jnaana prayogas, comes to our mind. The inner urdhvapundras manifested, during
meditation, on the body of one of his disciples whom he guided through the
spiritual path to its culmination. The three nerves indicating the urdhvapundra
became distinctly visible on his forehead, and the other vaishnavaite symbols
started appearing on his arm and other said locations. Srirangaguru revealed
this information to us. Later on we ourselves noticed this a couple of times.
After the symbols pertaining to Vishnu distinctly appeared and disappeared, the
symbols related to Shiva started appearing on the body of the same disciple as
though they were naturally etched on his body. Upon seeing this, Sri Mahaguru
named him “Shankara-naaraayana Daasa”
This incident is narrated here to establish that these symbols are not
just a figment of imagination. They stem from the individual’s jnaana. If
an individual attains this state through his saadhana and grace of the Lord, then these symbols would rise from
the depths of his being and would become visible to him. The jnaanis who
realized this, designed an integral practice of representing them on their
bodies at the specified locations and with the designated materials. This
pattern is such that the minds of mortals with samskaara which dwell on the shape,
type, color and proportions of the urdhvapundra also become enlightened
individuals like the original seers. Here the value is not only for the specific
mud but to the exquisite, brightly colored vertical lines drawn, which becomes
a medium for the mind to latch on and progressively make it possible to travel
to the inner realms and realize the Summum Bonum of Life i.e. Lord Vishnu.
[English
Rendering by CR Sreedhar of the original Kannada Article by Dr Sri SV Chamu]