Unchavrithi has a pivotal importance in Sampradhaya
Bhajana Paddhathi. This is one of the key nithyakarmanushtanas of a Bhagavathar.
Etymology of Unchavrithi
The term Ă™ncham’ initially meant grains that have
fallen off from the plant. Unchavrithi primarily meant living out of the
grains that are left after a harvest festival.
`Uncham’ in this context, meant the Akshatha (grains) that the Bhagavathar receives as a Grace of God, while he walks past the houses while singing Bhagavath Gunas and Naamas.
Unchavrithi Mahaathmyam, as Extolled in the Puraanaas
Scriptures proclaim that giving one handful of rice as Unchavrithi is equal to Sahasra Brahmana Bhojanam.
The bhagavatha either sings Bhagavath keerthanaas, or does Raama Naama japam. An Unchavrithi Bhagavathar would chant Raama Naama at least 6750 times. (1,08,000 Rama Naama divided by 16)
As the Unchavrithi Bhagavathar is the swaroopam of Sadguru, He does not do prathivandana.
The very objective of Unchavrithi is to remove even an iota of Ahankara (Ego) in both the person who does Unchavrithi and the person who gives Bhiksha, and immerse their hearts in Bhagavath Chintha.
Unchavrithi is normally done during `Saanghava Kaalam’ (8 – 10 AM). Both the Unchavrithi Brahmana and the Bhiksha-giver have their daily anushtanams (chores) until 8 AM. We anciently also did not have the practice of having breakfast. Since both the Unchavrithi Brahmana and the giver should not have taken food before giving Bhiksha, Unchavruthi should be done before Madhyanika kala (before 10:30 am).
As the number of Bhagavathas practising Unchavrithi in the style as prescribed by Dharma Shastras is dwindling, with the passage of time, the coming generation may not even be aware of this divine practice. In such a circumstance, Bhajanothsavams become an ideal platform to participate in Unchavrithi.
Etymology of Unchavrithi
With the passage of time, Unchavrithi indicated the
way in which a Gruhastha Bhagavatha would lead his daily life (Dharmasastra
prescribes other types of livelihood for Brahmacharees and Sanyaasees).
`Uncham’ in this context, meant the Akshatha (grains) that the Bhagavathar receives as a Grace of God, while he walks past the houses while singing Bhagavath Gunas and Naamas.
A Marapaachi (Wooden Doll kept as an exhibit during Navaratri Kolu) dressed as an Unchavrithi Bhagavatha |
Unchavrithi Mahaathmyam, as Extolled in the Puraanaas
In Mahabharatha, there is a story of an erudite scholar
Padmanabhan, who, despite mastering all scriptures, had this doubt – Is it
possible to attain the epitome of the purpose of life – Moksha, while in
Gruhasthashrama itself?
His fellow scholars opined that unless one takes up Sanyasa, attaining Moksham is impossible. Not satisfied with this verdict, Padmanabha’s inquisitiveness to know the Absolute Truth took him to the land of the learned snake Thakshaka in Naaga Loka. (Needless to say, only a person with immense thapas can be qualified to travel to the Thakshaka loka).
His fellow scholars opined that unless one takes up Sanyasa, attaining Moksham is impossible. Not satisfied with this verdict, Padmanabha’s inquisitiveness to know the Absolute Truth took him to the land of the learned snake Thakshaka in Naaga Loka. (Needless to say, only a person with immense thapas can be qualified to travel to the Thakshaka loka).
Thakshaka was not there at home. He was serving as
the rein of the Sun God’s chariot. All the super powerful serpents serve as
hackamores for one week at a stretch, and then retired for rest.
Resolute to rest only after dispelling his doubts,
Padmanabha decides to wait at the mansion of Thakshaka, refusing the offerings
that Thakshaka’s wife makes to him, as Aathithya maryadha. At the end
of seven days, an exhausted Thakshaka returns home. Upon seeing a guest equally
famished, he enquires the reason for Padmanabha’s visit.
Padmanabha put forth his question thus – While dispelling
your duty as the rein of the Supreme Sun God himself, have you happened to see
any miracles?
Thakshaka got reminiscent, and said - Our Sun God himself is a big miracle for us, for he works constantly while gifting the universe the luxury of a day / night distinction. But yesterday, we happened to witness a magnanimous phenomenon, which even our Sun God revered with utmost respect. As we were travelling through the vast expanse of space, dispelling darkness wherever we go, we spotted a Jyotis (divine light) hundred times brighter than that of our Sun God. As it approached us, it soaked our very Sun God in its effulgence. He rose from his seat, and offered his prostrations to this divine soul, and resumed the chariot only after the divine light crossed the Surya Mandalam.
The Sun God then explained to us that the divine soul was
that of an Unchavrithi Brahmana, who had practised Unchavrithi dharma
throughout his life. After His death, the divine soul was going to Vaikunda Lokam.
Thakshaka got reminiscent, and said - Our Sun God himself is a big miracle for us, for he works constantly while gifting the universe the luxury of a day / night distinction. But yesterday, we happened to witness a magnanimous phenomenon, which even our Sun God revered with utmost respect. As we were travelling through the vast expanse of space, dispelling darkness wherever we go, we spotted a Jyotis (divine light) hundred times brighter than that of our Sun God. As it approached us, it soaked our very Sun God in its effulgence. He rose from his seat, and offered his prostrations to this divine soul, and resumed the chariot only after the divine light crossed the Surya Mandalam.
Unchavrithi Mahathmyam as extolled in the Mahabharatha: The Sun God raises in reverence to the passing of the soul of an Unchavrithi Bhagavathar, who is crossing Surya Mandalam to reach Vaikundam |
Padmanabha’s questions were cleared instantly. He returned
to his abode with profound clarity that the journey towards Moksha lies
in observing Unchavrithi dharma.
Srimad Bhagavatham also lauds the glory of Unchavrithi
in Ekadasha Skandham (11th Canto), 17th
Chapter –
Shilonchavrithya Parithushta Chitho
Dharmam Mahaantham Virajam JushaaNaha
Mayyarppithaathma Gruha eeva Thishtan
Naathiprasakthaha Samupaithi Shaanthim
The Greatness of Giving Unchavrithi Bhiksha
Scriptures proclaim that giving one handful of rice as Unchavrithi is equal to Sahasra Brahmana Bhojanam.
Once there lived a man, who suffered from an excruciating
stomach ache. Thirupathi Balaji came in his dreams and told him that the pain
was a result of a heinous sin he had committed in his previous birth – He had
neglected to take care of his mother. The Lord also gives him the remedy - This
pain can be ended by giving Sahasra Bhojana. Though a poor person, he
agreed to perform Sahasra Bhojana in a haste to get relieved from the
unbearable pain.
But upon being cured, he is baffled on how to perform a
Sahasra Bhojanam, as he was already living in extreme poverty. Thirupati Balaji
appears in dreams again, and tells him that a devoted disciple of Purandara
Dasa, Sri Vijaya Vittala Dasa would pass that way, doing Unchavrithi. If
you offer him a handful of rice, that is equivalent to sahasra bhojanam.
Another story has it that, once, a miserly old lady was
pounding rice in front of her house, when a pious Unchavrithi bhagavatha
came. “How dare you beg for food without doing any job” she scorned at the
Bhagavathar, and raised her club (Ulakka) at him. A few rice grains that were
sticking on to the club accidentally fell into the poor Brahman’s akshaya
paatram.
After her death, when Yama Raaja asks Chitraguptan for the
list of good deeds she has done in her life, Chitragupta has one in his
accounts – That she has given Bhiksha to an Unchavrithi Brahman. Thus
is the greatness of giving bhiskha!
Detailed Account of Unchavrithi Roopam
A detailed description of Unchavrithi, in prose form,
can be found in the book Bhakthi Sandeha dhwaanta Bhaaskaram.
Unchavrithi Dharma Lakshanaas
The Unchavrithi Bhagavatha wears Panchakacham,
has a shikha, and ties a parivattam / shirovastram, using a Naama
vastram. This parivattam contains all four Vedas. The akshaya
paatram is tied to a red rope (Unchavrithi sootram) and is hung from
the left shoulder. He would have been initiated into Naama japa sootram
and Unchavrithi Dharma Kainkarya sootram.
The bhagavatha either sings Bhagavath keerthanaas, or does Raama Naama japam. An Unchavrithi Bhagavathar would chant Raama Naama at least 6750 times. (1,08,000 Rama Naama divided by 16)
As the Unchavrithi Bhagavathar is the swaroopam of Sadguru, He does not do prathivandana.
The very objective of Unchavrithi is to remove even an iota of Ahankara (Ego) in both the person who does Unchavrithi and the person who gives Bhiksha, and immerse their hearts in Bhagavath Chintha.
Unchavrithi by Brahmasri Panchapagesa Bhagavathar. This punyathman does Nithya Unchavrithi as part of Bhagavatha Dharma |
Unchavrithi is normally done during `Saanghava Kaalam’ (8 – 10 AM). Both the Unchavrithi Brahmana and the Bhiksha-giver have their daily anushtanams (chores) until 8 AM. We anciently also did not have the practice of having breakfast. Since both the Unchavrithi Brahmana and the giver should not have taken food before giving Bhiksha, Unchavruthi should be done before Madhyanika kala (before 10:30 am).
Rice and dal (lentil) are usually given as Bhiksha.
Though giving money is not a traditional practice, it is given in the present
times, as it could be of convenience to the Bhagavathar.
Dharma shastra also prescribes the time period an
Unchavruthi Brahmana can stay at a house while seeking Bhiksha. He can
remain only for a godohana kaalam (time it takes for milk to flow
from a cow’s udder to the ground.
The gruhastha (householder) does paadha pooja,
and the lady of the house gives the Bhiksha. In the instance of an Unchavrithi
Bhagavatha crossing a house, he shall not come back to ask for Bhiksha.
The lady will need to walk toward him to give Bhiksha.
For a person who gives Bhiksha, ensuring purity and a
traditional attire is of pivotal importance. Purandara Dasa extols the fortune
of a person who gives Bhiksha thus –
“Yogyaraagi Bhogyaraagi Bhaagyavanthavaraagi
Raagi thandheera Bhikshake Raagi Thandheera”
The Importance of Unchavrithi in Namasankeerthanam
Marudhanalloor Sri Sadguru Swamigal has given supreme
importance to Unchavrithi in Sampradaya Bhajana Paddhathi. Sadguru’s
spectacular stature in Unchavrithi roopam is sung in many of his Guru
keerthans. During Sadguru’s time, Sharabhoji Maharaja saw Sri Ramachandra
Prabhu Himself while Sadguru was in Unchavrithi attire.
Sadguru Purandara Dasa, his disciple Sri Vijaya Vittala
Dasa, Thyagaraja Swamigal, Vedantha Deshika Swamigal, Pudukottai Sri
Gopalakrishna Sadguru, his son Sri Sanjeevi Bhagavathar etc had practiced Unchavrithi
on a daily basis.
Even today, the rice and dal for the celebrations at
Bodhendra Swamigal Madom at Govindapuram, and Sridhara Ayyavaal Madom at
Thiruvisanallur is collected exclusively through Unchavrithi.
Bhajanothsavams and Unchavrithi
As the number of Bhagavathas practising Unchavrithi in the style as prescribed by Dharma Shastras is dwindling, with the passage of time, the coming generation may not even be aware of this divine practice. In such a circumstance, Bhajanothsavams become an ideal platform to participate in Unchavrithi.
Unchavrithi Procession (Left: Pudukottai Gopalakrishna Swamigal, Right: Sanjeevi Swamigal) |
Sri Sri Krishna Premi Anna |