Samāśrayaṇam (meaning: resorting one’s self to an ācārya) is the initiation rite into the Śrī Vaiṣṇava Sampradāyam. It’s conducted for all those who seek to be full fledged members of the Śrī Vaiṣṇava Sampradāyam. Here is a thread of an old film adaptation showing this rite:

The first saṃskāram that is administered is known as Thāpam. The ācārya stamps with heated emblems Viṣṇu’s Sudarśana Chakram & Pañchajanyam (conch) on the respective shoulders of the person undergoing Samāśrayaṇam. Hymns to Sudarśana & Pañchajanya are chanted while doing so.
The second saṃskāram that is administered is known as the Ūrdhvapuṇḍram. Here, the Thiruman, representing Nārāyaṇa's Lotus foot, and the Śrī Choornum, representing Mahālakṣmī, are applied in different parts of the body while chanting certain nāmam-s of Nārāyaṇa.
The third saṃskāram that is administered to all is known as Nāmam. The ācārya renames the person undergoing Samāśrayaṇam with the suffix Dāsan or Dāsī. This is to destroy ahaṅkāram (ego/pride) & mamakāram (selfishness) & to commit oneself to serving Nārāyaṇa & Rāmānujācārya.
The fourth saṃskāram that is administered is the Māntra Upadeśam. Here, the ācārya reveals the all-powerful Thirumantram (Aṣṭākṣarī), Dvaya Mantram, & Charama Ślokam to the person undergoing Samāśrayaṇam. Any person receiving this upadeśam is expected to chant them daily.
Finally, the fifth saṃskāram is known as the Yāga Saṃskāram. Here the newly inducted disciples of an ācārya & Śrī Vaiṣṇava-s learn the proper methods of worshipping Śrīman Nārāyaṇa. Samāśrayaṇam is also known as the Pañca Saṃskāram because of these five rites.
Note: This is a general layout for Samāśrayaṇam. There are slight differences that exist in how each of these saṃskāram-s are conducted (based on one’s chosen ācārya). Nonetheless, the ultimate goal of transforming an individual to a full fledged Śrī Vaiṣṇava is the same.
Samāśrayaṇam is truly for everyone and anyone that wants to become a Śrī Vaiṣṇava. Rāmanujācarya even conducted it for a socially ocstarized Caṇḍāla woman to bring her into the Śrī Vaiṣṇava Sampradāyam and give her a respectable role in the temples of Thirunagari. 👇 https://t.co/A0IbUUscUR

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कुंडली में 12 भाव होते हैं। कैसे ज्योतिष द्वारा रोग के आंकलन करते समय कुंडली के विभिन्न भावों से गणना करते हैं आज इस पर चर्चा करेंगे।
कुण्डली को कालपुरुष की संज्ञा देकर इसमें शरीर के अंगों को स्थापित कर उनसे रोग, रोगेश, रोग को बढ़ाने घटाने वाले ग्रह


रोग की स्थिति में उत्प्रेरक का कार्य करने वाले ग्रह, आयुर्वेदिक/ऐलोपैथी/होमियोपैथी में से कौन कारगर होगा इसका आँकलन, रक्त विकार, रक्त और आपरेशन की स्थिति, कौन सा आंतरिक या बाहरी अंग प्रभावित होगा इत्यादि गणना करने में कुंडली का प्रयोग किया जाता है।


मेडिकल ज्योतिष में आज के समय में Dr. K. S. Charak का नाम निर्विवाद रूप से प्रथम स्थान रखता है। उनकी लिखी कई पुस्तकें आज इस क्षेत्र में नए ज्योतिषों का मार्गदर्शन कर रही हैं।
प्रथम भाव -
इस भाव से हम व्यक्ति की रोगप्रतिरोधक क्षमता, सिर, मष्तिस्क का विचार करते हैं।


द्वितीय भाव-
दाहिना नेत्र, मुख, वाणी, नाक, गर्दन व गले के ऊपरी भाग का विचार होता है।
तृतीय भाव-
अस्थि, गला,कान, हाथ, कंधे व छाती के आंतरिक अंगों का शुरुआती भाग इत्यादि।

चतुर्थ भाव- छाती व इसके आंतरिक अंग, जातक की मानसिक स्थिति/प्रकृति, स्तन आदि की गणना की जाती है


पंचम भाव-
जातक की बुद्धि व उसकी तीव्रता,पीठ, पसलियां,पेट, हृदय की स्थिति आंकलन में प्रयोग होता है।

षष्ठ भाव-
रोग भाव कहा जाता है। कुंडली मे इसके तत्कालिक भाव स्वामी, कालपुरुष कुंडली के स्वामी, दृष्टि संबंध, रोगेश की स्थिति, रोगेश के नक्षत्र औऱ रोगेश व भाव की डिग्री इत्यादि।

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