SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Q and A Video responses
Q. ‘nama:’ meaning in thirumanthram and dhwaya manthram differs. Kindly explain the difference.
https://youtu.be/6kZPc4r1KcM?si=lpyflwd3Mze4a3KB
Q. It is said that person who knows thirumanthram and dhvayam can tie down bhagavAn. Please explain
https://youtu.be/NxAf1Xn0-XU?si=PphWPpLCxmPKsxG4
Q. What are the standard rules for chanting dhvaya mahAmanthram and guruparamparai?
Q. charama SlOkam explains us to give up our own effort. Please elaborate.
https://youtu.be/w1b8XVzujaY?si=ICoNVvRtmwGuSVYK
Q. Why are some granthams called as rahasya granthams? What is rahasyam about it?
https://youtu.be/IAZEmNJjHdM?si=5Ama11SKu_zeX_hn
Q. Please explain the importance of ‘nama:’ in thirumanthram.
https://youtu.be/RtlbQFTWSzg?si=RTw6AnXxezZidiyw
Q. In SrI bhagavath gIthA, why did krishNa teach arjuna, prapaththi mArgam at the end?
https://youtu.be/7jbhj2shM4c?si=vL9JzplnALl7WdVb
Q. Apart from piLLai lOkAchArya, did any of our pUrvAchAryas document rahasya principles?
https://youtu.be/g4NlehBm-Do?si=ajxiM_IVYnv_b2WM
Q. Why must we recite thaniyans? Why some thaniyans are in sanskrit for thamizh prabanadhams?
https://youtube.com/shorts/N5gC-NFSjmo?si=Ayr4WItrFjeiQ-4U
Q and A Text responses
–*–
Q. virOdhi parihArangaL 65- mentions that as long as we are in this world, we will repeatedly keep alternating between offering the AthmA to bhagavAn and then repenting for giving his AthmA to him. In this, does it refer to SaraNAgathi, as its done only once? Or is it the state of mind of a prapannan?
It is principle of remembering bhagavAn as our protector and repenting for remembrance. We can relate to this with a simple example. Imagine we go and tell our father “You are the only one to take care of me” everyday. While that is the truth, the father does not expect us to come and tell us – but out of fear due to various reasons, we may tell that. Then we will despise ourselves thinking “why do I have to do it? He already knows it and I have no other choice. So there is no point repeating the same thing everytime”.
Q. From which pUrvAchArya grantham we can know about the kAlam of AzhwArs?
guruparamparA prabhAvam 6000 padi.
Q. Just like in the case of thiruvAimozhi, does the guruparamparA prabhAvam 6000 padi represent vyAkyAnam, and is there an original guruparamparA prabhAvam?
No – it is just the length of the grantham which is indicated by 6000 padi. There is no source text for this.
Q. Based on the virOdhi parihArangaL grantham:
a) Who is called as virOdhi? Or what is considered as virOdhi?
b) It is mentioned that a SrIvaishNava is one who has done SaraNAgathi and desiring mOksha. What if a person had done SaraNAgathi but not desiring mOksha? He is interested in leading a righteous life in this world and wants to do good things as per SAsthras. What will that person will be called as?
a) – virOdhi means obstacle. It can be a person, object, place or an act. Throughout the series, different obstacles will be identified.
b) – He can still be called as a prapanna since he has surrendered. But not a mumukshu since he is not desiring for mOksham. But that will be a wasted opportunity – like after coming close to the finish line and saying I would rather help the people here instead of crossing the line.
Q. jIvAthmA is property of paramAthmA, its nature is to perform kainkaryam to paramAthmA. In such a case wouldn’t charama parva nishtai be against jIvAthmA svarUpam?
This is explained in detail in the last prakaraNam of SrIvachana bhUshaNam. The best way to learn sampradhAyam principles is by undergoing kAlakshEpam properly. The particular sUthram quoted can be heard as kAlakshEpam in our youtube channel. https://granthams.koyil.org/2022/07/17/srivachana-bhushanam-suthram-413-english/
Q. In virOdhi pariharam, under one topic, it is said we should always be with anjali mudhrai. Under different section, it is said that, in front of a dhEvathAntharam temple, even when hearing nammAzhwAr’s name, we do not need to perform anjali (since it could be mistaken for performing anjali to the dhEvathAntharam). In such a case, if we always be in anjali, and happen to have dhEvathAntharam in front, then that would conflict the second rule. So how can we act so we don’t violate both aspects?
Yes – when we are in front of bhagavAn, AzhwArs/AchAryas, we can perform anjali. Out of overwhelming devotion, we may spontaneously be having the anjali mudhrA in front of divine presence of bhagavAn, AzhwArs/AchAryas. We need not do it forcefully. We do have to avoid anjali in front of avaishNavas.
Q. In this verse from yAdhavAbhyudham, what does these two verses mean?
परवासुदेवरूपे रमा दयिता | अस्मिन अवतारे दयिता राधा
dEvakee dhanujasThooNA dhivuyam DHAma vrajAngaNam | ramA rADHAdhayScha ithi rASibhEdhairna bhidhyasE
Checked with paravasthu varadharAjan swamy – this is his response.
1- The translation is not correct here. The SlOka appears to convey that although bhagavAn’s mothers, places of birth, and consorts differ, He Himself remains the same.
The following points may be noted:
A) rAdha is explicitly mentioned.
B) Since the term Radhaadaya is used, rAdha is mentioned first among the gOpis.
C) She is equated with rAma only in the sense that she is a consort.
D) No conclusion can be drawn regarding her being an avathAra of lakshmI.
Q. Is there any grantham by pillai lOkAchAryar which can be read by aspiring Sri vaishNavas?
The concepts given by pillai lOkAchAryar can be understood by aspiring SrIvaishNavas. In general, only after samASrayaNam, we have to study dhivyaprabandhams, rahasya granthams etc. but when someone is expected to have samASrayaNam, it can be taught to them or can be studied by them.
Q. Is Acharya champu (vEdhAnthAchArya vijaya) of SrI kousika kavithArkika simha vEdhAnthAchAryar authoritative for us?
It is taught in literary/scholarly circles – but is not quoted much in general.
Q. Is it authentic for one to learn and recite mukundha mAlA sthOthram?
Yes. It is a beautiful sthOthra and can be recited regularly
Q. What is bhArathAdhi thaniSlOkam about?
Selected SlOkams from mahAbhAratham, vishNu purANam etc.
Q. SrIvachana bhUshaNam sUthram 123-126: is summary saying that we can’t say that using bhakthi we attained the result because that bhakthi was given to us by perumAL and it’s not correct to say by our bhakthi we attained the goal?
We have to say that we attained the goal by his grace. Even if one practices bhakthi yoga for several births and attain bhagavAn, the final attainment is by the grant of bhagavAn.
Q. What is nakshathra mAlikA and its significance?
Composed by jIyar nAyanAr (grandson of mAmunigaL in his pUrvASramam) – 28 SlOkams. It is a samskrutha sthOthra grantham glorifying nammAzhwAr’s divine form etc.
Q. SrIvachana bhUshaNam query: In one sUthram it is explained we must grow good qualities like Samam and dhamam. But another sUthram says good qualities are by grace of bhagavAn which flows through a sadhAchAryan. If that is the case and its only by grace, then what is our part / what is the motivation for an individual to try to develop good qualities?
Idea is that we should be eager to acquire good qualities like sense control. We should be looking up to bhagavAn and AchAryan for the same. Then they will grant the same. And then we imbibe the knowledge and make a little bit of progress. Then they again grant more such qualities. Then we imbibe those qualities. In this manner, it is a continuous process – there is no specific end to it. But both our willingness to accept their instructions and following them are as important as bhagavAn providing them through the AchAryan.
Q. SrIvachana bhUshaNam query: sUthram 194 says to avoid various bhAgavatha apachAram, one of them being based on knowledge and conduct. sUthram 263 says svaprayOjanaparar are to be considered as prathikUlars. Since svaprayOjanaparars are subject to bhagavAn’s mercy, why isn’t treating them as prathikUlar considered as bhAgavatha apachAram?
It’s similar to identifying bhAgavathas at different levels – sathkAra, sahavAsa, sadhAnubhava yOgyars. It is actually for us to avoid apachArams towards them, in misunderstanding their nature and treating them incorrectly.
Q. SrIvachana bhUshaNam query: in sUthram 336, it is explained that we must not even think we used our karanams to perform AchAryan kainkaryam as its considered ahankAram. Is thinking as “adiyEn is blessed to have the bhAgyam of doing service” acceptable or that is also wrong? If that too is wrong, then what should be the thought when performing kainkaryam?
There are different levels – 1) some are at the level to feel that we are using our senses to serve him 2) others are at the level of thinking that bhagavAn is using his possession in his kainkaryam. It is a step-by-step progress.
Q. SrIvachana bhUshaNam query: sUthram 429 refers chEthanan as SEshavasthu. vasthu usually means non living things. Does the use of the word vasthu here is just referring to ‘entity’?
Not necessarily – vasthu indicates an entity. Even bhagavAn is said to be paravasthu, vasthu etc.
Q. Based on SrIvachana bhUsaNam sUthram 454: what should be our thought and behaviour (in situations where we are unable to advise) towards: 1. Those who are having dhEvathAnthara sambandham after pancha samskAram? 2. One who thinks AchAryan’s anger towards them is unacceptable and so refuses to visit their AchAryan? Should we just be as per sUthram 352 and continue the association and conversations?
Within our capacity/boundaries, we need to deal with them properly.
- If they are distant relatives/friends and we don’t meet often, we can sever the connection with them.
- If they are close relatives/friends and meet often, we need to mentally remain aloof from them, while physically we may cater to our duties towards them.
Of course yes, it is only because of our karma and our attachment towards someone, we think about them and even care about them. For someone who is unrelated, their actions will not bother us. Hence, mentally we can remain disconnected from them, so that their actions will not bother us.
Q. For a better understanding of the 4 upAyams mentioned in SrIvachana bhUshaNam, please provide examples for the nishtars in each category: bhakthi yOgam, prapaththi, AchArya abhimAnam (paragatha svIkAram), and AchArya abhimAnam (svagatha svIkAram).
bhakthi yOgam – prahlAdhAzhwAn. prapaththi (paragatha svIkAram) – 10 AzhwArs. AchArya abhimAnam – madhurakavi AzhwAr et al. For us also, AchArya abhimAnam will only apply. In most of the cases, AchArya abhimAnam is also paragatha svIkAram only because bhagavAn is directing us towards a particular AchArya(s).
Q. SrIvachana bhUshaNam query: Based on the sUthram “AchAryAbhimAnamE uththArakam”: 1. Does this include both svagatha and paragatha svIkAram? 2. Can svagatha svIkarAam be considered as leading to paragatha svIkAram because when we approach AchAryan, it is due to his karunai that AchAryan accepts us, or the definition is strictly based on who approaches whom? 3. If we notice ourselves growing in sampradhAya vishayams, improved attitude towards adiyArs as recommended in prabandhams, increased interest in bhagavadh vishayam, then can we say we have AchArya abhimAnam as we cannot attain any gyAnam without AchArya krupai?
1 – Yes. it will probably be answered in the subsequent sUthrams commentary.
2 – it’s mostly the other way around – first bhagavAn guides us to AchArya and then we pursue that AchArya.
3 – Yes.
Q. Since everyone goes to AchAryan only due to bhagavAn’s direction, would there be situation for svagatha svIkAram?
Those who consider themselves to have taken shelter of AchArya ignoring bhagavAn’s and AchArya’s guidance. Same with bhagavAn also. Anyway, SaraNAgathi happens by bhagavAn’s grace only. But if one insists that he took shelter of bhagavAn/AchArya on his own terms and efforts, then that becomes svagatha svIkAram.
Q. In sthOthra rathnam, SrI yAmunAchArya expressed his shortcomings to bhagavAn, despite his flawless devotion, and asked for acceptance by reminding bhagavAn in sthOthram 64 of the vow he gave to vibhIshaNA. In sthOthram 65 he asked for acceptance “considering my relationship with SrIman nAthamunigaL”. How can we, who neither have such a great lineage nor true surrender and who, in reality have those sins “अमार्यादः क्षुद्रश्चलमति असूयाप्रसवभूः कृतघ्नो दुर्मनी स्मरपरवशो वञ्चनपरः। नृशंसः पापिष्ठः कथमहमितो दुःखजलधेर् अपारात् उत्तीर्णः तव परिचरेयं चरणयोः” , and even more wrongs , ask to be accepted? Or what is the appropriate way for us to ask that?
Depending on an AchArya (uththama bhAgavatha) is the easiest way. Every one of us who are followers of AzhwArs and AchAryas, have the common ancestors “nammAzhwAr” (SatakOpa swamy), thirumangai AzhwAr (parakAla swAmy), emperumAnAr (rAmAnujAr) et al – even if we don’t have bodily connection, we have the knowledge connection. Hence, we can seek bhagavAn through our AchAryas. We need to highlight our lowliness while doing so. There is the incident shown in the life of kidAmbi AchchAn – https://acharyas.koyil.org/index.php/2013/03/31/kidambi-achan-english/ . This relates to https://divyaprabandham.koyil.org/index.php/2017/02/sthothra-rathnam-48/ SlOkam.
Q. If we are unable to recite the entire SaraNAgathi gadhyam, which are the main chUrnikais to recite?
thaniyans, churnikais 1, 2, 10,11, 12, 23 (last).
Q. Is there any pUrvAchArya sthOthram for SrI mahAlakshmi?
chathu:sloki, sriguna rathna kOSam, SrI sthuthi, SrI sthavam, gOdhA chathu:SlOki etc.
Q. As per sUthram 191 in SrIvachana bhUshaNam, “even when a well folded cloth is fully burnt, the warp and woof will appear to remain intact; but when a huge wind blows, it will fly in to pieces which cannot be identified, Similarly, those who are having vaishNava name and form, being burnt with the fire of ahankAram, due to the fierce anger of bhagavAn, will be destroyed completely.” How do we know that we are genuinely and really growing in our sampradhAya vishayam as per AchArya and bhagavath anugraham and do not fall under the category as explained by piLLai lOkAchAryar in this sUthram?
There are two ways to find out.
1 – We have to be honest to ourselves. Then we will know what are our strengths and weaknesses. Then we can try to eliminate the weaknesses slowly, with the guidance of an AchArya.
2 – We have to be honest towards our AchArya and check our progress in his free time. If we have certain doubts regarding our qualities and deeds, we can get them cleared and our intentions/conduct can be validated with him. For this to happen, one should have mutual trust with the AchArya, which will develop over time.
Q. Which granthams mention about many aNdams and that each aNdam has its own brahmA and Siva?
granthams like thathva thrayam etc explain that. The concept is explained in many of the major purANas.
Q. In varAha charama SlOkam, bhagavAn didn’t say anything about SaraNAgathi, whereas in rAma charama SlOkam and krishNa charama SlOkam, bhagavAn explicitly mentioned about SaraNAgathi. So, how does a prapanna see SaraNAgathi in varAha charama SlOkam?
bhaktha means SaraNAgatha there. Because bhakthi yOga needs anthima smruthi and here he talks about anthima smruthi being not needed, the bhaktha here is SaraNAgatha since only for SaraNAgathi, the anthima smruthi is not required.
Q. What is the reason for not reciting the sAthvika thyAgam SlOkams? When we do stuthi or sthOthra pAttam, we say the phala stuthi pAsuram. How this different from sAthvika thyAgam?
Our AchAryas have determined that it is not necessary to do that, since we are already totally surrendered to him and do not need to separately spell out any thyAgam explicitly. It is like going to our father and telling him daily “you are the one who is helping me – without you I cannot exist”. Father will say “Why are you joking like this? Get on with your tasks. No need to tell this everyday”.
pala sthuthi is present for pAsurams, sthOthrams etc – they have a different purpose. They are included to understand the greatness of the particular literature and to attract people who are less matured (and are expecting some benefit). We say it only because they are part of the grantham itself. We focus on the inner meaning of pala sthuthi instead of external meaning.
Q. What is the meaning of the word ‘urai nadai’?
urai nadai means prose.
Q. DId kUraththAzhwAn rewrite bOdhAyana vrudhdhi grantham?
There is no specific reference in pUrvAchArya granthams that bOdhAyana vrudhdhi grantham was rewritten by kUraththAzhwAn.
Q. SrIvachana bhUshaNam sUthram 447 mentions “AchArya abhimAnamE uththArakam”. thathva thrayam mentions – we need thathva thraya knowledge to get mOksham. How do we reconcile these two statements?
AchArya abhimAnam (AchArya’s mercy) will give us thathva thraya gyAnam. Similar question is answered in the video titled: “If bhagavath katAksham is there to attain mOksham, then is rAmAnuja sambandham not required?” https://youtu.be/rjuQ_60OJ28?si=pmYq6t5yiGsfS2gh
Q. sUthram 461 says “AchArya abhimAnam” as angam and independent upAyam. swAmy dhEsikan in SrIrahasyathraya sAram mentions there are 3 ways to perform prapaththi: sva nishtai, ukthi nishtai and AchArya nishtai. When we go to AchArya and perform SaraNAgathi (ukthi nishtai method) is that the same as AchArya abhimAnam as angam or is it still considered as AchArya abhimAnam as independent upayam?
Meaning for AchArya abhimAnam, in 461, as per piLLai lOkAchArya is, it is similar to prapaththi, where it can help other upAyams and it can also be an independent upAyam.
Q. In sUthram 462, “bhakthiyil asakthanukku prapaththi” – does prapaththi here refers to prapaththi to perumAL directly instead of through AchAryan?
prapaththi here means approaching bhagavAn through AchArya only. But focus is on bhagavAn more than AchArya.
Q. In pAsuram 43 of Arththi prabandham, maNavALa mAmunigaL is worried that his lack of extreme interest in going to paramapadham and lack of hatred towards material world; and thus, rAmAnuja sambandham will help. How should we interpret this pAsuram in line with other statements that one must have interest in going to paramapadham, and just rAmAnuja sambandham alone is not enough?
True realisation of rAmAnuja sambandham will bring in ruchi for paramapadham and dislike for samsAram. Arthi prabandham is in a different (highest) level of naichyAnusandhAnam and also mAmunigaL being blinded by great love towards rAmAnuja.
Q. virOdhi parihAram #72 says: Being bewildered that there are 26 thathvas as explained by pathanjali is an obstacle”. Isn’t there 26 thathvas (24 achith, 25 is chit and 26 is ISvaran?
pathanjali’s 26 thathvas are probably different from the 26 thathvas of vEdhAntham.
Q. As per virOdhi parihAram: Not knowing that all changes/transformations of matter both within our aNdam (universe) and other aNdams (universes) outside ours, happen due to the will of a chEthana (sentient) is an obstacle”. Isn’t it by ISvaran?
ISvara is also a chEthana, that is, parama chEthana . Not knowing that a chEthana is the cause, is an obstacle (some people say achith itself is the cause).
Q. In mumukshuppadi, sUthram 252 says any upAyam pursued even without the intention of performing as upAyam causes pApam. If this is the case, then wouldn’t repeating dhvayam constantly amount to pApam?
That will be an exception – since it is part of our jIvAthmA svarUpam, that is being subservient to lord, to pray for kainkaryam.
puNya/pApam need to be understood properly. They are not exactly good/bad. But what is apt and inapt for each situation, based on whether an act pleases bhagavAn or not.
In all of these sUthrams, the emphasis is on bhagavAn being the upAyam. All else done by as are contrary to that. While we are in samsAram we are forced to do certain things, and they lead to either puNyam or pApam. And all of those are to be eradicated, before we get mOksham (nithya kainkaryam). Hence, they are all considered as hurdles and bhagavAn eradicates all of them.
It is more technical details of how one gets liberated. Reciting dhvayam, etc are practical – what we need to do while we are here.
Q. In mumukshuppadi, sUthram 253 says one should not even ask perumAL when we will get mOksham. dhvaya prakaraNam says, adhikAri must be keen to get mOksham. Does this mean, one should be keen but not ask perumAL?
There are different levels of subservience – some keep requesting the lord for kainkaryam, others wait for him patiently, with deep desire. both are fine.
Some of these are contextual and need to be understood in context of the section and focus of the section, to establish a particular point.
Q. Is prapannAmritham a valid scripture?
It can be considered authentic where it matches other well-known pUrvAchArya granthams.
Q. In mumukshuppadi, sUthram 97 talks about panchOpanishath. What are these pancha upanishaths?
In SrIvaikuNatam there are pancha upanishaths, just like we have pancha bhUthams here. This material world and the many variegated items are made of pancha bhUthams here. The spiritual world is made of these pancha upanishaths there. They are – paramEshti, pumAn, nirvruththa:, sarva:, viSvam . There is detailed explanation for these in https://divyaprabandham.koyil.org/index.php/2023/09/thiruchchandha-viruththam-3/ .
Q. In mumukshuppadi suthram 116, while talking about the mandatory requisites for a person pursuing dhvaya maha manthram, it says that the 1st avashyApekshita quality is ‘giving up the attachment entirely towards the external aspects along with the vAsana (puRambuNdAna paRRukkaLai adaiya vAsanaiyOdE vIdugaiyum). How can one give up all attachment along with vAsana? Are there any methods to give up or bhagavAn will remove them out of his own mercy?
Yes – that is the high standard expected. Our AchAryas have most mercifully given such precious dhvaya mahA manthram to us who are not up to that standard. Their hope is that by constant engagement in sath vishayams and sath sangam, and by the power of uththama bhAgavathas, we will develop at least some portion of gyAnam, bhakthi and vairAgyam.
Q. In mumukshuppadi sUthram 97 – aNdaththirku utpatta dhEvAdhi padhArthangaL – isn’t that already covered in badhdhAthmAkkaL? How is it different?
badhdhAthmAkkAL – AthmAs who are bound. dhEvAdhi padhArthangaL – material bodies (substance made of pancha bhUtham).
Q. In mumukshuppadi sUthram 129, it is said that when perumAL weighs the offences of jIvAthmAs and decides to punish them, pirAtti is able to prevail upon him to forgive the chetanas. Does this mean that she can intervene in the karmic reaction to one’s deeds that decides how and where a jIvAthmA would be placed in the cycle of births and rebirths, according to which punishment is automatic and self imposed depending on the pluses and minuses of one’s deeds?
bhagavAn guides AthmA towards surrender by his constant endeavours. When an AthmA comes to surrender, bhagavAn will see if the AthmA has erred a lot – then he may still refuse to accept (making the AthmA go through karmic reaction again and reduce such errors). At that point, pirAtti says “now that he has come to surrender unto you, you have to accept him. you can keep that surrender as an excuse/atonement for his past errors, and deliver him, if he remains good after that” – this is her role of purushakAram. Apart from that there is no specific interference in karma by both bhagavAn and pirAtti – natural cycle will prevail.
Q. In mumukshuppadi lecture it was explained that one should not wait for good or auspicious time for getting pancha samskAram from his AchArya and get the samskAram when he feels and go the AchArya and get it done immediately. Do all the AchAryas perform pancha samskAram on daily basis or perform when we go and approach them?
Some AchAryas perform on any day on request basis. We need to find out by approaching the AchArya mutt/thirumALigai.
Q. In mumukshuppadi, sUthram 162 states that paramAthmA is the enjoyer of all jIvAthmAs and this is something jIvAthmAs should do well to realise. While this is understandable in the case of nithyasUris and mukthAthmAs, what sort of enjoyment can paramAthmA derive from badhAthmAs caught in the samsAram with various degrees of faults, defects and sufferings for innumerable cycle of births and deaths?
In paramapadham, bhagavAn enjoys bhOga rasam – real/great pleasure. In samsAram. he enjoys leelA rasam – inferior/secondary pleasure.
Q. In mumukshuppadi, in charama SlOka prakaraNam, the meaning of “sarva” is explained as “the preliminary activities to the dharmas such as bhakti, gyAna, karma yOgas, that also needs to be given up”. In that connection it was mentioned sandhyAvandhanam. Does one have to give up doing sandhyAvandhanam too?
No – here thyAjam – giving up indicates upAya budhdhi thyAgam – that is we should not consider sandhyAvandhanam as upAyam to reach bhagavAn. It should be done as kainkaryam.
Q. In the mummukshuppadi lecture it was explained that even though various means to attain bhagavAn is explained in bhagavath gIthA, a mumukshu should have SaraNAgathi as the means to attain bhagavAn. Does it mean that we shouldn’t do the other means at all or they can be done but not as upAyam?
SaraNagathi is not the means. bhagavAn is the means to attain him. Everything else will be done as kainkaryam.