A Wonderful Article about the Significance of Thiruman Kaapu
The Vaishnavite Paribhasha(colloquial) for wearing ThirumaN (Auspicious Clay) is ThirumaN Kappu Saatal. The key word here seems to be Kaapu or Protection. That protection is achieved thru the Lord"s weapons like Panchaayudhams . Like Dig Bhandhanam before Mantra recitation, the request for protection of the limbs of one body and protection from above, behind, sides etc is a well known practise in Ahnikaas (Performance of Daily rituals prescribed).Hence , ThirumaN Kappu can be viewed as a Kavacham , that confers protection on the Vaishanavaas wearing that by invoking the weapons and the power of the Lord. The freedom from fear of the ThirumaN kappu wearing Vaishnavas referred to relates to the Mahaviswasam of the Vishnu Bhaktas in Lord"s protection .
Dvadasa Oordhva Pundrams (12 Naamams)
Forehead, Presiding lord is Kesavan. His color is invoked as Golden. His weapons are 4 Chakrams. The direction assigned to him is East.` Centre Portion of Stomach, the next site to wear Urdhva Pundram has Sriman Narayana as the presiding deity. His Color is visualized as Blue.His Weapons are 4 Conches .The direction of protection offered by him is West.Thus it goes on for the rest of the 10 Urdhva Pundram.
Dvadasa Oordhva Pundrams (12 Naamams)
Forehead, Presiding lord is Kesavan. His color is invoked as Golden. His weapons are 4 Chakrams. The direction assigned to him is East.` Centre Portion of Stomach, the next site to wear Urdhva Pundram has Sriman Narayana as the presiding deity. His Color is visualized as Blue.His Weapons are 4 Conches .The direction of protection offered by him is West.Thus it goes on for the rest of the 10 Urdhva Pundram.
Incidentally, Urdhva Pundram is associate with Urdhva Rethas celebrated in the Vedic Passage "Urdhva Retham virupaksham Viswaroopaya Nama:" Urdhva Pundaram is also symbolic of Sattvika Guna by Lord Krishna In Bhagavat Gita ( Urdhvam Gacchanti Satttwasthaa:).Reference to this is from Naaradheeyam.In this context, this souce says that the Vishnu Bhaktaas should not wear Tiryak Pundram(cross , horizontal wearing of the Pundram) even as a playful matter. Vishnu Dharmottaram establishes guidelines as to which finger to use in applying ThirumaN. Pavitram wearing finger and the middle finger are taboo. One should apply ThirumaN , while sitting. The Thirucchornam used must be sanctified. Any vermillion paste wont do. The people , who have had Bharanyaasam should wear the Yellow choornam and others the Vermillion version.
The thirumaN wearing has to have the White two lines and the Red/Yellow line at the center, housing the Divine coulpe, who are never seperated. The two white lines are like temple for them. Lord Himself says that he and His consort love to reside in the temple created by the two broad white lines of ThirumaN. Narrow crowding of the two lines are not desirable to him.
The thirumaN wearing has to have the White two lines and the Red/Yellow line at the center, housing the Divine coulpe, who are never seperated. The two white lines are like temple for them. Lord Himself says that he and His consort love to reside in the temple created by the two broad white lines of ThirumaN. Narrow crowding of the two lines are not desirable to him.
On the Sampradhayam(tradion) side, there are number of mantras to create the paste of clay with water in one"s palm.Nrsimha Beejam is to be drawn at the center after completing the preparation of the paste.The Veda Mantras used in the preparatory rituals are 7 in number. Panchopanishad Mantra, Ashtaaksharam,Vishnu Shadakshara Mantram, Dwaadasaaksharam, Dwayam(Mantra ratnam), Vishnu Gayatri are to be included in the appropriate phases of the Pundram wearing ceremony. In between the 12 Names of the Lord to be recited at the time of the decoration of the individual parts of the body, the 12 names of Sri Devi are to be added.They are: Sriyayai nama:., Amrutothbhavaayayai Nama:, Kamalaayayai Nama:,Chandra Sodharyayai nama:, Vishnupatnyayai nama:, Vaishnavyayai nama:, Varaarohayayai nama:,Harivallabhyayai Nama: , Saarnginyayai nama:, Devadevikaayayai nama:, Surasundaryayai nama:. Maha Lakshmyayai Nama:, Sarvaabhishtapalapradhaayayai nama:. Guru vandanaams are also involved.
Shastras stress the importance of adorning our foreheads with Oordhva pundram or Tiruman or namam. The two upward lines of Tiruman, accompanied by the SriChoornam(red or yellow or orange) 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.
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.
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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 a mere vestige of anachronistic observances?
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 a mere vestige of anachronistic observances?
We are told by none other than the Lord Himself that He resides along with
Taayar 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(consorts) presence. Here is the BrahmANda PurANa sloka attesting to this,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.
Taayar 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(consorts) presence. Here is the BrahmANda PurANa sloka attesting to this,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, 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.
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 Bhagavan, 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: 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.
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
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 Murth is 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?
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 Murth is 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?
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, Bhagavan 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 therefore.
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.
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 realization 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.
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 realization 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.
Courtesy :
Sriman Ramakrishna Dixitulu
Hereditary Archaka
Tirumala Temple