Does any AzhwAr have any descendants today?
periyAzhwAr has descendants in SrIvillipuththUr. madhurakavi AzhwAr has descendants in AzhwArthirunagari. Both families are engaged in temple kainkaryam.
Please explain why thirunArAyaNapuram chellappiLLai is known as kiNaRRangaraik kuzhandhai?
The name chellappiLLai itself means sweet/pampered child. bhagavath rAmAnujar went to thirunArAyaNapuram and totally reformed the place after establishing mUla mUrthi and uthsava mUrthi. He spent a long time there and was personally looking after all kainkaryams of perumAL. Hence, when he was returning to SrIrangam he ordered the SrIvaishNavas to take care of emperumAn with great care, like caring for a child sitting on the fence of a well (kiNaRRangaraik kuzhandhai).
Kindly elucidate how varavaramuni indicates maNavALa mAmunigaL.
vara means ‘beauty’. vara also means ‘bridegroom’. Both meanings are present in samskritham. That is why azhagiya maNavALa is translated to vara vara (beautiful bridegroom). This is the name of SrI ranganAtha – azhagiya maNavALan – this name is given to many in our SrIvaishNava families.
What is the significance of 74 simhAsana-adhipathis in our sampradhAyam?
They were established by bhagavath rAmAnujar for the propagation of our sampradhAyam and initiating disciples in our sampradhAyam. While most of them were gruhasthas some were sanyAsis too – but all were male – brAhmaNa SrIvaishNavas. Their lineages have the responsibility to continue and establish the mission of bhagavath rAmAnuja. Out of the 74 lineages, we may have about 30 active now. It is said that the vIrANam lake near kAttu mannAr kOyil (vIra nArAyaNa puram) which is the birth place of SrIman nAthamunigaL, had 74 outlets. bhagavath rAmAnujar may have been inspired by that.
Also, as part of our guruparamparA manthram, when we say asmath sarva gurubhyO nama: – it covers all AchAryas up to rAmAnuja from our paramAchAryas (2nd level of AchAryas).
Where is viLAnchOlai piLLai’s thiruvarasu located in?
Probably in thiruvananthapuram – not sure exactly where though.
We see similarities in the dyadic relationship between madhurakavi AzhwAr-nammAzhwAr and kaNikaNNan-thirumazhisai AzhwAr. Is there a reason that kaNikaNNan isn’t given the same status as madhurakavi AzhwAr by our pUrvAcharyAs? Or maybe he is and I am ignorant about it. He also worshipped his AcharyAr with the same devotion.
Interesting question. Historically, as per guru paramaparA prabhAvam, we see madhurakavi AzhwAr carrying out nammAzhwAr’s mission fully and establishing his glories. Same thing is not seen in kaNikaNNan’s life – that may be the reason.
At what age did ANdAL write thiruppAvai?
When ANdAL nAchiyAr was 5 years old, she sang thiruppAvai.
Is thirumangai AzhwAr’s thiruvamsam still there?
Some claim to be his descendants in different towns based on their varNam. But not sure.
Some of our scholars say that SrI kulaSEkharAzhwAr is not the writer of mukundha mAlA sthOthram. Please clarify.
As per periya thirumudi adaivu, kulaSEkharAzhwAr is the author of mukundha mAlA and perumAL thirumozhi. But in 6000 padi guru paramparA, only perumAL thirumozhi is mentioned. That could be the confusion. Since there is one pramANam, we can say that he is the author of mukundha mAlA.
On AzhwArs’ and AchAryas’ thirunakshathram, what can we recite?
Usually for all AzhwArs/AchAryas, we will recite kOyil thiruvAimozhi and rAmAnusa nURRandhAdhi.
Did the first four AzhwArs who lived in and around the time of dhvApAra yugam, sing prabandhams even before krishNAvatharam?
Yes. But, krishNAvathAram has happened in previous 4 yuga cycles and were available in purANams. Alternatively, it is said that bhagavAn manifested krishNa leelAs in their heart.
Is thirumazhisai AzhwAr still there near thirukkudanthai dhivyadhEsam, meditating and waiting to do mangaLAsAsanams for kalki avathAram?
No – he ascended to paramapadham.
What is the meaning of “AzhwAr ,emperumAnAr, jIyar thiruvadigaLE SaraNam, jIyar thiruvadigaLE SaraNam”?
AzhwAr – nammAzhwAr
emperumAnAr – rAmAnujar
jIyar – maNavALa mAmunigaL
jIyar – first thOthAdhri jIyar (ponnadikkAl jIyar) – this extra jIyar is recited by thOthAdhri/vAnamAmalai mutt followers
thiruvadigaLE – their divine lotus feet only
SaraNam – refuge
How many threads are there in the upaveetham of SatakOpa muni?
In AzhwArthirunagari, there are 9 threads. It may vary in different dhivyadhEsams.
Did thirumangai AzhwAr and emperumAnAr visit purI jagannAth? Did mudhaliyAndAn visit and stay in purI for a year and did many renovations to purushOthama kshEtram and jagganAtha temple?
emperumAnAr visited purI jagannAth and his experience is well recorded in guru paramparA prabhAvam. But there is no specific narration to indicate that mudhaliyANdAn visited and performed kainkaryam.
Did nammAzhwAr give dhIkshA to anyone? Can someone other than brAhmaNas give dhIksha?
After ascending to SrIvaikuNtam, nammAzhwAr manifested himself to SrIman nAthamuigaL only and gave dhIkshA. From SrIman nAthamuigaL, the tradition continues. He is an exception, since he had already ascended to SrIvaikuNtam and could bless SrIman nAthamuigaL subsequently.
nammAzhwAr was AchArya for madhurakavi AzhwAr. Similarly, are there Acharyas who were not brahmaNas and had brAhmaNa Sishyas?
Being AchArya has two meanings – doing pancha samskAram for Sishya and doing upadhESam of rahasya thrayam with deep meanings. In case of madhurakavi AzhwAr, he got nammAzhwAr to be his gyAnAchArya. This is why gyAnAchArya is also equally or even glorified more in sampradhAyam sometimes, in comparison to one who does pancha samskAram alone (without upadhESam). Other than nammAzhwAr, there are no abrAhmaNa AchAryas in our sampradhAyam, who has done pancha samskAram to others. But there have been many abrAhmaNa AchAryas who have done upadhESams to others.
nammAzhwAr is incomparable (uNdO SadagOparkku oppu oruvar). So, is it correct to think nammAzhwAr as per the rules and regulations of this world? AzhwAr is beyond all these rules and regulations just like our first AchAryas: perumAL, thAyAr and sEnai mudhaliAr. So, can we put AzhwAr along with them?
As long as he was in this world physically, he lived by the rules of this world only. In that sense, he perfectly upheld SAsthram. But yes, he is very special and beyond comparison. So, he is not obligated to follow those rules but to teach us to follow them.
Why didn’t varavaramuni swAmy directly teach Sri bhAshyam to his Sishyas like kOyil kandhAdai aNNan swAmy, emperumAnAr jIyar nAyanAr, etc. and instead instructed prathivAdhi bhayankaram aNNan swAmy to teach it to them?
thiruvAimozhippiLLai ordered maNavALa mAmunigaL to study SrI bhAshyam once and focus on thiruvAimozhi fully. mAmunigaL did teach SrIbhAshyam too in a few occasions, but dedicated his life to propagate eedu vyAkyAnam of thiruvAimozhi and to write commentaries for the most important rahasya granthams. Though he was a master of all SAsthram (samskritham and thamizh), he focussed on what was really the need of the hour. Because of his focussed efforts only, we are having bhagavath vishaya and rahasya grantha kAlakshEpams, till date.
We hear in thirumangai AzhwAr’s charithram that AzhwAr resorted to stealing to feed SrIvaishNavas, to fulfil kumudhavalli nAchiyAr’s condition. What is the reason for this incident in the sense that, did AzhwAr adopt wrong means and also the SrIvaishNavas accepted food from one who acquired it by wrong means?
AzhwArs, having been blessed directly by bhagavAn, are beyond our normal human limits/boundaries. While some of their actions may be considered inappropriate – they were totally dedicated to bhagavath/bhAgavatha kainkaryams, not thought about themselves at any moment. So, their actions are there for us to admire and enjoy and not to imitate.
What is the lineage of SrI bhAgavatham’s transmission?
vEdha vyAsa –> Suka –> sUtha paurANika –> Saunaka –> our AchAryas.
thirukkOshtiyUr nambigaL’s thirukumArar, theRkAzhwan took thiruvadi sambandham, with emperumAnAr. What is the reason, though nambigaL swAmy himself was one of the Acharyars of emperumAnAr?
Because of emperumAnAr’s greatness, all of his AchAryas, made their children to get pancha samskAram from emperumAnAr.
Were mudhalAzhwArgaL and thirumazhisai AzhwAr present during the time of kaNNan emperumAn’s avathAram?
There is yuga sandhi – the period between two yugas. If we count that, krishNAvathAram would have happened about 1 lakh years ago. AzhwArs period is said to be about 5000 years ago. For yuga sandhi details, refer: https://acharyas.koyil.org/index.php/2012/10/22/mudhalazhwargal-english/
swAmy nammAzhwAr was lamenting how he narrowly missed getting darshan of krishNa (directly in person). Was nammAzhwAr born 43 days after krishNa concluded his avathAram and reached SrIvaikuNtam)?
Considering the other incarnations which are from much far distant past, krishNAvathAram is much closer, but exactly 43 days is only figurative, not actual. For example, when we see SrI rAmAvathAram is going back in many lakhs/crores of years, we can understand that 1 lakh year looks much closer. nammAzhwAr’s appearance is 43 days after kali’s start. krishNa’s ascending to parampadham marks the end of dhvApara yugam. In between there is sandhi period of 300 dhEva years which is 300 * 360 years of gap.
Why is ANdAL not considered as avayavam of nammAzhwAr just as how other AzhwArs are considered as his avayavam?
Since ANdAL is bhUmi dhEvi’s incarnation, she is not considered as avayavam of nammAzhwAr.
Is nambi emperumAn vishwaksEnar?
No.
Is nammAzhwAr an avathAram or a jIvAthmA from samsAram?
nammAzhwAr’s nature is complex. He was a samsAri jIvAthmA before. He was blessed by bhagavAn to become an AzhwAr. We also see that he is glorified to be bhagavAn himself or vishwaksEnar, based on his greatness.
Why is kulasEkara AzhwAr called as “kUdalar kOn kulasEkaran” even though he is from chEra dynasty?
kulasEkara AzhwAr ruled over all the kingdoms at that time and hence he is known as kUdalar kOn.
Similar to the history of how periya perumAL came to SrIrangam, is there history of how namperumAL came to SrIrangam?
It is generally said that periya perumAL (mUlavar) and namperumAL (uthsavar) came together in the praNavAkAra vimAnam.
Is there any pAsuram where nammAzhwAr described the words of his mouth as ‘drenched in nectar of bhagavadh bhakthi’?
“thoNdarkkamudhu uNNach cholmAlaigaL sonnEn”.
Are there pramANams that AzhwArs received thaptha mudhrA?
There is reference for nammAzhwAr getting thaptha mudhrA from vishwaksEnar, and thirumangai AzhwAr getting from thirunaRaiyUr nambi, in guruparamparA prabhAvam 6000 padi.
Is thirumazhisai AzhwAr still residing on earth or attained paramapadham?
As per our sampradhAyam – all AzhwArs have already ascended to paramapadham. That will be applicable to thirumazhisai AzhwAr. Specifically, thirumazhisai AzhwAr has declared in the last pAsuram of thiruchchandha viruththam that he attained mOksham.
Was thirumazhisai AzhwAr a Saivar before becoming a SrIvaishNavar?
Although AzhwAr was blessed by the lord at birth, he explored many religions like Saivism, buddhisim, jainism and finally returned to SrIvaishNavism with the grace of pEyAzhwAr and established that this vEdhic religion is the best. There is no doubt in this.
Which prabhandham glorifies bhagavadh rAmAnujar’s thirumEni beauty?
Arththi prabandham.
Did nammAzhwAr go to paramapadham with his charama thirumEni?
He left his divine form in this world and left to paramapadham, just as many other great personalities did.
Where is nammAzhwAr’s charama thirumEni now?
Generally, it is said to be present right behind the nammAzhwAr’s mUlavar sannidhi in AzhwArthirunagari.
Why did gOshtIpUrNa get angry with rAmAnujAr for divulging the rahasyams instructed to him?
He got angry because rAmAnujAchArya disobeyed guru’s orders. But once gOshtIpUrNa understood rAmAnujAchArya’s magnanimity, he glorified rAmAnujAchArya as emperumAnAr (greater than bhagavAn).
Can we relate to vishwaksEnar’s thirunakshathram as vighna nivAraNa?
It is better not to use a term which is not used by our pUrvAchAryas. We can simply say it as sEnai mudhaliAr thirunakshathram.
Did AzhwArs talk about human values/ free will in prabandhams?
Yes – in general, being compassionate towards others, noble, detached from worldly pleasures, etc are seen in pAsurams. Any spiritual advise, will naturally be focussed on these qualities. A SrIvaishNava must be a good person with noble intentions, simple living, kind heart and concern for the well-being of everyone. Regarding freewill – that is also part of our philosophy. AzhwArs say that they had chosen to go with materialistic ways of living and once they got the mercy of bhagavAn, they lived a spiritualistic life, fully.
In sannidhis where all AzhwArs are together, how to identify who is which AzhwAr?
Some AzhwArs have unique identifications. thiruppANAzhwAr has vINai, thoNdaradippodi AzhwAr has pUkkudalai, madhurakavi AzhwAr and periyAzhwAr have thALam. We can identify the AzhwArs using these identifications.
Are there any incidents / leelAs in our SrI vaishNava sampradhAyam where bhagavAn takes form of dhAsa and does sEva to a bhAgavatha?
There are some incidents recorded in our guruparamparA prabhAvam: bhagavAn assumes the form of an assistant of thoNdaradippodi AzhwAr and gives a gold vessel to dhEvadhEvi, thirukkurungudi nambi coming as vaduga nambi to serve rAmAnuja, SrI ranganAtha assuming the form of an archaka’s child and offering SrISailESa thaniyan.
In SrIrangam, in rAmAnujar sannidhi, is the mUlavar thirumEni actual thirumEni of rAmanujar preserved?
No – his original thirumEni was buried as per SrIvaishNava sanyAsi charama kainkaryam vidhi (final rites for a SrivaishNava sanyAsi) under the same place where his archA thirumEni is present now.
Why vishwaksEnar is called as sEnApathi (army chief)? Why do we require army chief in vaikuNtam?
Though no wars occur, he is the one who takes care of the administration of vaikuNtam and samsAram. Hence, he has the title sEnApathi. It is an honorary title – not a literal one where he goes to war and leads from the front.
Did bhagavath rAmAnujAchArya establish any mutts to continue SrI vaishNava sampradhAyam all over India?
yathirAja jeeyar mutt, thirumalai jeeyar mutt, thirukkurungudi jeeyar mutt, puri embAr jeeyar mutt are all said to be established during rAmAnuja’s times. SrIrangam jeeyar mutt was established subsequently where bhagavath rAmAnuja lived.
Where are all the 74 simhAsanAdhipathis situated?
They are located in various dhivyadhESams/kshEthrams such as SrIrangam, thirumalai, kAnchIpuram, thirunArAyaNapuram, thiruvallikkENi, AzhwArthirunagari, SrIvillipuththUr, gadikAchalam, madhurai, thirunAngUr region, thirukkurungudi, SrIperumbUthUr, thirumazhisai, etc.
Why thirumalai nambi refused to give water when perumAL came in the form of a thirsty hunter. Also, why ananthAzhwAn attacked with a digging bar when perumAL came in the form of small boy to help the couple?
By bhagavAn’s sankalpam such acts were done by AchAryas for particular leelA.
Are kidAmbi appuLLAr and appiLLAR same or different AchAryas?
Yes – they are different personalities. appuLLAr was the maternal uncle of vEdhAntha dhEsika and appiLLAR was the disciple of maNavALa mAmunigaL.
In koyil.org, there is mention of kidAmbi appiLLAR as one of the Sishya of nadAdhUr ammAL. Is this Sishyan same as kidAmbi appuLLAr?
Yes. appiLLAR and appuLLAr are sometimes interchangeably used.
How old are divine vigrahams of namperumAL and thAyAr?
They are very old and have been there since the time of the forefathers of SrI rAmA and even before that brahmA was worshipping the same.
Is there any reference to indicate that thiruvEnkatamudaiyAn said rAmAnuja sambandhis will get mOksham?
thiruvEnkatamudaiyAn re-emphasises rAmAnuja to be udaiyavar (which means owner of nithya vibhUthi and leelA vibhUthi) during rAmAnujar’s first visit itself. bhagavAn acknowledging him as udaiyavar itself means that anyone who is connected to him and realised that connection will be accepted by perumAL.
Have AzhwArs sung about mahAlakshmi and bhUdhEvi in pAsurams?
SrI mahAlakshmi and bhUdhEvi are glorified in many pAsurams. thirumagaL, pUmagaL, thirumAmagaL are commonly seen in pAsurams referring to SrI mahAlakshmi. pArmagaL is often seen referring to bhUdhEvi.
Is kUra kulOthama dhAsar grandfather of maNavALa mAmunigaL?
No.
Is maNavALa mAmunigaL from gOmadathAzhwAn lineage?
Yes.
What is the correct sequence of the 12 AzhwArs based on when they were born?
poigai AzhwAr, bhUthaththAzhwAr, pEyAzhwAr, thirumazhisai AzhwAr, madhurakavi AzhwAr, nammAzhwAr, kulaSEkarAzhwAr, periyAzhwAr, ANdAL, thoNdaradippodi AzhwAr, thiruppANAzhwAr, thirumangai AzhwAr.
What is the demarcation between an AzhwAr and an AchArya? Is udaiyavar considered as an AzhwAr? Is there a possibility of more AzhwArs taking avathAram?
AzhwArs were divinely blessed by bhagavAn with full knowledge/devotion. They were hand-picked by bhagavAn from samsAram to fulfil his desire to help everyone. Also, they are fully immersed in devotion (Azhndhu pOnavargaL – that is why AzhwAr). They are more focussed on enjoying bhagavAn, performing mangaLASAsanam for him, etc and less focussed on upadhESam for others. AchAryas, on the other hand, were blessed by AzhwArs and they acquired knowledge in a step-by-step manner, by proper studies and practice. They too are immersed in bhagavAn and AzhwArs too, but are more focussed on personal anushtAnams and subsequently upadhESam to others. nammAzhwAr is considered as both AzhwAr and AchArya – since he excelled in enjoying bhagavAn as well as guiding others.
udaiyavar is not considered as AzhwAr, but he is treated specially, because he is AdhiSEshan himself, out of his compassion, coming to samsAra for the upliftment of all and helped everyone.
Certainly, anything is possible – but as on date, our pUrvAchAryas accepted 10 or 12 AzhwArs depending on the mood.
How have we come to know about all the AzhwArs’ charithram and their vaibhavam?
Mainly through the works of AchAryas who came after AzhwArs. Main source is 6000 padi guruparamparA prabhAvam, which gives the history of AzhwArs and AchAryas up to nampiLLai. History of nampiLLai to mAmunigaL and Sishyas, is known mainly from yathIndhra pravaNa prabhAvam. There are few other granthams like rAmAnujArya dhivya charithai, etc., which talk about the history. And then, in the vyAykyAnams for dhivyaprabandhams and rahasya grantham, many incidents from the lives of AzhwArs/AchAryas are found. All of these consolidated in our website acharyas.koyil.org, to the best of our ability, by the grace of AzhwArs/AchAryas.
Since AzhwArs have appeared in the various parts of thamizh dhEsam, is there any such dialect diversification in pAsurams of AzhwArs?
In nammAzhwAr’s pAsurams and periyAzhwAr’s pAsurams some local usage of words such as “O” in the end is seen, which are common in south. Similarly, in thirumangai AzhwAr’s pAsuram, “pInaththetta pazham” is mentioned which is a local term.
Similar to how nammAzhwAr appeared for nAthamuni when latter recited kaNNinuN chiRuththAmbu 12000 times, will nammAzhwAr appear for anybody else who repeats the same?
SrIman nAthamunigaL was destined to have the vision of nammAzhwAr. One has to have total control over mind and senses and recite the kaNNinuN chiRuththAmbu prabandham 12000 times with full focus – this seems to be nearly impossible from now onwards since the combination of yOga abhyAsam, devotion and commitment is difficult to see in a single person. Since SrIman nAthamunigaL was such a unique personality, being blessed by emperumAn and AzhwAr for that task, he accomplished it with their grace.
In thirumAlai dhivya prabandham, why does thoNdaradippodi AzhwAr suggests that nAma sankIrtanam is important to attain bhagavAn?
Just like krishNa showed different paths, AzhwArs also have showed different paths. But ultimately their preferred path is SaraNAgathi (bhagavAn is upAyam), and that will be highlighted in their prabandhams at crucial places.
Who is called as thiruvadi for jIyar maNavALa mAmunigaL?
ponnadikkAl jIyar is known as thiruvadi of maNavALa mAmunigaL.
What is the adhikAram for learning mumukshuppadi?
First qualification is to have desire for bhagavath kainkarya mOksham. The culmination of such desire is to accept pancha samskAram. Subsequently, in 4th sUthram, piLLai lOkAchAryar emphasises that to attain the results, one should have strong devotion towards the thirumanthram, the object of thirumanthram (bhagavAn) and the one who teaches the thirumanthram. Subsequently, in the beginning of dhvaya mahA manthram’s explanation, piLLai lOkAchAryar lists many qualities which are expected in a prapanna which includes strong devotion towards AchArya, who fully educates and reforms the Sishya. So, there are multiple levels of qualification. Since pancha samskAram is the step of acknowledging ruchi towards mOksham, it is highlighted as the qualification, in general, in our sampradhAyam. In any case, the AchArya who educates and reforms the Sishya, plays a significant role in this. That is why, it is up to the AchArya to decide if the Sishya is eligible to learn.
How did we get to know about the parentage, birth and life of nammAzhwAr and other AzhwArs?
Mostly all information about sampradhAyam was taught by nammAzhwAr to nAthamuni and then it got transmitted orally. Only in later times – garuda vAhana paNdithar during emperumAnAr’s times, pinbhazhagiya perumAL jIyar during nampiLLa’s times documented these charithrams as granthams.
Did maNavALa mAmunigaL get vegetables only from SrIvaishNavAs?
vaishNavas/SrIvaishNavas can be in any of the 4 varNas and even outside varNa system. If there is a SrIvaishNava who is in 3rd varNa, he may be engaged in farming. Those days, mAmunigaL was particular that we should get food raw materials only from such vaishNavas, so that AhAram would be as sAthvika as possible. While brAhmaNa SrIvaishNavas are ordained to learn and teach vEdham, perform yagya for self and others, other SrIvaishNavas, also have certain duties in society. Based on that, in the olden days, mAmunigaL, insisted to get grains and vegetables from SrIvaishNava farmers.
In thiruvAimozhi 5.5, why does AzhwAr say ‘nAn kaNdapin’ and not ‘adiyEn kaNdapin’? Is this poetic style or license of nAyaki bhAvam?
Both. But the essence is when AzhwAr says “nAn” (I/me), it implies “adiyEn” (servitor) only since he is always in the mood of servitude. When we say “adiyEn” also it implies “nAn” only – since we don’t have the true servitude.
During rAmAnujar avathAra uthsavam, why doesn’t pArthasArathy perumAL come in puRappAdu?
It is a special case for emperumAnAr alone. In thiruvallikkENi, for all AzhwArs/AchAryas, on the sARRumuRai day, perumAL joins the puRappAdu. Only for rAmAnujar, he does not come. This is because, in that dhivyadhESam only rAmAnujar’s parents prayed for progeny and perumAL said he will himself come as their child. Hence pArthasArathy perumAL and rAmAnujar are non-different from each other there. That is why perumAL does not come in the final day puRappAdu.
If AdhiSEsha is an AvESa avathAram of bhagavAn then how can rAmAnujar be non-different from bhagavAn?
It is an anubhavam – a particular way of experience. AdhiSEsha is not AvESa avathAram of bhagavAn. bhagavath rAmAnuja is incarnation of AdhiSEsha. But in the guruparamaparA vaibhavam, it is also stated that pArthasArathy perumAL blesses rAmAnuja’s parents that he himself will be born as their child. This particular aspect is given importance in this dhivyadhESam thiruvallikkENi. We have to understand that rAmAnuja is not only an incarnation of AdhiSEsha, but also has the powers of bhagavAn himself, as granted by bhagavAn.
Why is pEyAzhwAr called as such?
pEyAzhwAr was called pEyAzhwAr because he had great devotion for perumAL.
Does the name jAmAthru muni refer to vAdhi kEsari azhagiya maNavALa jIyar or it only applies to varavaramuni?
It applies to anyone who is having the name as azhagiya maNavALa.
Who is madhurakavi AzhwAr’s dhIkshA AchArya?
nammAzhwAr is madhurakavi AzhwAr’s dhIkshA AchAryan.
In which yuga period madhurakavi AzhwAr got his dhIkshA?
nammAzhwAr was from kaliyugam only – hence madhurakavi AzhwAr’s dhIkshA also happened in kaliyugam only. It is possible that he may have already undergone pancha samskAram from his elders – but there is no specific discussion about it.
Was madhurakavi AzhwAr present during rAmAvathAram?
Since rAmAvathAram was many lakhs of years before, this is not possible.
Is ANdAL (AzhwAr) and kUraththAzhwAn’s wife ANdAL same?
They are different. gOdhA dhEvi is the divine consort of bhagavAn and daughter of periyAzhwAr. kUrESa swAmy’s (kUraththAzhwAn’s) dharma pathni’s name is also ANdAL.
Which perumAL was emperumAnAr’s thiruvArAdhanam perumAL?
varadharAjap perumAL.
Is there more information available about rAmAnujar’s parents?
Not much details known about bhagavath rAmAnuja’s parents. They were from SrIperumbUthUr and had great affiliation with thiruvallikkENi dhivyadhESams.
Why did rAmAnujar learn from yAdhava prakASar instead of learning from a SrI vaishnAva AchAryan?
yAdhava prakASa was not a Saivite. He learnt from yAdhava prakASa to master other person’s philosophy to refute it easily. Subsequently, he did take guidance of kAnchI pUrNa who was there. But there were not many SrIvaishNava AchAryas in kAnchi, since that was the time of revival of SrIvaishNava sampradhAyam.
Was rAmAnujar born in an iyer family?
rAmAnujA was not born in an iyer family. This misinformation is well-spread even among SrIvaishNavas. He was born in a SrIvaishNava family only.
Why does rAmAnujar’s parents name seem like a non-SrI vaishNava name?
Doubt is not just due to the name – which is kAnthimathi (shining knowledge), but it is based on trying to apply present day’s aspects to past times. In present days, people see “sOmayAji”, that is those who do sOma yAgam are mostly smArthas (they have also changed like adhvaithis from gOpi chandhanam to basmam). So, they consider rAmAnuja’s parents like that.
Are there descendants of rAmAnujA present today?
There is AsUri thiruvamSam (the same clan in which emperumAnAr was born). In that particular family, it is said that bhagavath rAmAnuja had 2 sons before accepting sanyAsa ASramam. They say that they are descendants of one of those sons (may be the younger son).
Do we have sannidhi for azhagiya maNavALa perumAL nAyanAr in any dhivya dhEsam/other temple?
In AzhwArthirunagari, there is a separate temple for piLLai lOkAchAryar. There we can have dharSan of azhagiya maNavALAp perumAL nAyanAr.
Do we have sannidhi for viLAnchOlai piLLai in any temple?
His picture (artwork) is available in SrIrangam piLLai lOkAchAryar sannidhi.
Why is varAha perumAL called gyAna pirAn?
varAha perumAL is revered as “gyAna pirAn” because he imparted gyAna upadhEsam to bhUmi pirAtti. Additionally, he granted his divine katAksham to nammAzhwAr. In the thiruviruththam, nammAzhwAr refers to him (varAha perumAL) as having eyes like a lotus flower (perunkEzhalAr tham puNdarIka kaN) and praises him as “gyAna pirAn”. Due to these reasons—his bestowal of spiritual teaching and grace, and nammAzhwAr’s mangaLASAsanam of him in the thiruviruththam—he is celebrated by the name “gyAna pirAn”.
Is it correct to say that AzhwArs’ pAsurams reveal bhagavAn clearer than vEdham does?
Yes – AzhwArs’ pAsurams reveal about bhagavAn clearer than vEdham.
Is there any sannidhi for kurugai kAvalappan in AzhwArthirunagari or at the place from where he attained paramapadham while meditating?
Nothing in AzhwArthirunagari. But something is there around the place from where he ascended to paramapadham. It is near jayangoNdAn.
Does kulasEkara AzhwAr hail from the present day Tranvancore royal family?
It is difficult to trace – there is no specific historical reference.
Are periyAzhwAr descendants present today?
In SrIvilliputhUr, periyAzhwAr’s descendants are there. periyAzhwAr could have had brothers or parental cousins too. From them, the generations could be continuing.
In nAchchiyAr thirumozhi, in vAraNam Ayiram padhigam, 9th pAsuram, is ANdAL referring to her brothers, in her avathAram?
There is such a possibility as well, that she had brothers. But we just don’t have specific pramANam from pUrvAchArya granthams apart from prapannAmrutham which I have not seen.
How to remember the thirunakshathram of AchAryas?
Every day, we should check the thirunakshathram of the day and recite the name, thirunakshathram, thaniyan etc – this way every month we will cover all the acharyas details at least once.
Is parrot known as suga brahmam?
There is no such reference.
Why does ANdAL hold a parrot in her hand?
That is her pet representing her followers. She feeds bhagavath vishayam to it.
Why is ANdAL referred to as parrot, sometimes? Can we keep a parrot as pet?
Parrot is a very tender, sweet bird. Hence, she is addressed like that. Just like we call our children with some pet names. It is not advisable to keep them as pets – some of these birds of the pAsurams are allegorical – when AzhwArs talk about pets etc., they speak about Sishyas, followers as explained previously. So, we need not take those literally and start having pets.
How is periya pirAtti’s thirunakshathram determined?
For perumAL, thAyAr and viSvaksEna – the thirunakshathram is based on life incidents. For example, SravaNam is vishNu’s nakshathram in general. For thAyAr, it is said that panguni uthram is the day she came out of kshIrAbdhi during the churning of it. For viSvaksEan, it is aippasi pUrAdam.
Why do some AchAryas say SaraNAgathi gadhyam while performing pancha samskAram? Also, if rAmAnuja sambandham is enough, why perform prapatti?
In some AchArya pItams, this practice of AchArya praying to bhagavAn after performing pancha samskAram is present. It is done by reciting some chUrNikais from SaraNAgathi gadhyam – here it is not extra prapaththi. It is just a gentle reminder – not that bhagavAn forgets, but it is a small gesture from the side of AchArya.
Also, this concept of rAmAnuja sambandham is to be understood clearly. It is not just getting pancha samskAram – but also realising one’s connection with the guru paramparai leading up to rAmAnuja. We have to ask ourselves whether we are behaving like a rAmAnuja sambandhi.
Imagine, rAmAnuja is present with us physically and watching us, would he like/allow his sambandhi to be like a samsAri? I mean samsAri here is:
i) one who has too much focus on bodily comforts.
ii) one who speaks, dresses, eats, behaves like materialistic people.
iii) one who works for money without obeying varNASrama dharma.
iv) etc.
If we have good understanding in these aspects, then we will understand what is really rAmAnuja sambandham.
Why did rAmAnuja have his pancha samskAram only at the age of 18yrs?
When he was born, on the 12th day itself, he was given samskArams by periya thirumalai nambi. He did again because it was done at a very early age to establish bhagavath sambandham. Subsequently, systematic manthrOpadhESam should be done and hence samskArams were repeated. Those days, the norms were different and unorganised. Subsequently, these processes became well organised.
Where do we find that periya thirumalai nambi gave samskArams to rAmAnujar on 12th day from birth itself?
In 6000padi guruparamparai prabhAvam, this is mentioned. It is said that he performed thApa samskAram, but it would probably include at least, puNdram and nAmam.
Why did rAmAnujar sought to bring in changes in temples?
There were different methods in different places. Centralised management was envisioned by emperumAnAr with localised sub-controls.
In the case of thiruvananthapuram and jagannAtha puri, emperumAnAr wanted to bring about proper SrI pAncharAthra vidhi for thiruvArAdhanam. But in both places, bhagavAn did not want that change to happen.
Was SrI viLAnchOlai piLLai a samASrayaNa AchArya? If not, then how did he have Sishyas?
No. AchArya does not mean only samASrayaNa AchArya. It also means, gyAnAchArya. As a matter of fact, samASrayaNa AchAryas were traditionally experts in sampradhAyam principles and were educating their disciples properly. Over time, it has reduced (I should probably say degraded) and has come to the point that – samASrayaNa AchArya just performs pancha samskAram, and we have to learn separately from gyAnAchAryas.
Similarly, Sishya/disciple is not a term only associated with someone getting pancha samskAram. It is also term associated with those who learn from (samASrayaNa or gyAna) AchAryas
Based on pinbhazhagiya perumAL jIyar’s life glories-does it mean we should not prioritise our health?
We should take care of the body as necessary as possible to engage in kainkaryam. Not caring for the body does not imply ignoring our health. The point to understand is when we get diseases, we should not overly worry about that, and should continue to focus on kainkaryam, while necessary actions may be taken to cure the disease.
Can sanyAsis touch akshadhas, flowers?
sanyAsis give up attachment to everything. They are not supposed to engage with fire directly. Other than that, no such restrictions.
What is the difference between yathi, yOgi, muni, sAdhu, and rishi?
These are all different terms to indicate different types of personalities. yathi – sage, muni – meditator, yOgi – one who is united with bhagavAn thru meditation, sAdhu – one who is a devotee with noble qualities, rishi – one who has seen the manthram . Our AchAryas are glorified according to their qualities, with these titles.
There is a common photo seen where rAmAnujar is sitting on a deer skin. How did emperumAnAr collect the deer skin?
Deer skin was recommended by krishNa himself in SrI gIthA – https://githa.koyil.org/index.php/6-11/ . In those days, there was probably a process to get skin from naturally dead deer. Certainly, no one will go and hunt a deer to extract the skin themselves, so that they can sit on them.
In the past – yes, whether it is deer skin, silk, Sankha, pearls etc – these were not done in abundance. They were rare commodities which are done usually based on some ethics. But now, with mass production, all ethics are gone with the wind and we are only focussed on comforts/luxuries.
Did our pUrvAchAryas believe Shambuka did artha prapaththi and attained mOksham?
No such reference.
Was sambukan an asura and hence killed by perumAL?
kulaSEkarAzhwAr talks about this charithram – https://divyaprabandham.koyil.org/index.php/2023/09/perumal-thirumozhi-10-9/ . His intention was to reach SivalOkam and enjoy pArvathi – for that he engaged in rigorous penance which was not allowed for him. Hence, he was punished immediately by SrIrAma.
If a person does SaraNAgathi (and let’s assume that he has all the qualities of a SaraNAgatha), it is guaranteed that emperumAn will surely save him (due to his assurance in charama SlOkam). But then, why do many scholars say that SaraNAgathi is risky since he may save or may not save when highlighting the importance of AchArya abhimAnam?
Because we are fearful of his svAthanthriyam – though he has the qualities now, if bhagavAn decides to abandon him temporarily due to past sins, that is risky. There is a remote chance of SaraNAgathi failing when we directly approach him.
In prapanna parithrAnam, piLLai lOkAchArya highlights: “ISvaranai ozhindhavargaL rakshakarallar”, and proves that emperumAn will surely save a person. But if svAthanthriyam comes into the picture, even while doing SaraNAgathi, how will the things proved by piLLai lOkAchArya in that grantham be understood?
There is no other protector than ISvara (SrIman nArAyaNa), is the meaning of that statement. It talks about an important quality of ISvara being the protector. But ISvara also has other qualities like svAthanthriyam. Depends on which quality is on the rise; the actions may differ.
In AchArya abhimAnam, does the qualified AchArya perform SaraNAgathi to bhagavAn for the Sishya?
Yes. He recommends the Sishya’s case to bhagavAn through bhagavath rAmAnuja – Sishya performs SaraNAgathi as part of his pancha samskAram.
Does rAmAnujar act as purushakAram for us, apart from AchArya?
Yes – all AchAryas are representatives of SrI mahAlakshmi thAyAr and hence they recommend us to bhagavAn through the guruparamparA.
In mutt such as yathirAja mutt the jIyars aren’t selected from the same family. But in the mudhaliyANdAn thirumALigai it’s the same family. Even though both are from the 74 simhAsanAdhipathis why is there a difference for the system?
74 simhAsanAdhipathis established by bhagavath rAmAnuja is classified into two groups – 1) gruhastha AchAryas 2) sanyAsis.
gruhastha AchAryas have thirumALigai (divine residence). They traditionally follow succession within their families. Usually, the eldest will get to become the peetAdhipathi, when the current peetAdhipathi ascends to paramapadham. There may be some variations in the succession method, in different thirumALigais.
sanyAsi AchAryas have mutts. They traditionally follow succession by appointment (based on qualification of the available candidates to succeed). Ideally the current peetAdhipathi will choose the next one. In some mutts, an advisory committee will be there to assist current jeeyar. Traditionally, the current jIyar will appoint the successor, while he is present. This will avoid a lot of confusion in future. In the rare case of jeeyar not appointing the successor before ascending to paramapadham, an advisory committee or elders in the mutt, will appoint the successor.
In either case – gruhasthas and sanyAsis – gyAnam and anushtAnam are compulsory and not optional.
Is the former identity of thirumazhisai pirAn “kudamUkkiR bagavar”?
No such reference.
What is the time period of nampiLLai?
From late 1100 or early 1200.
Did maNavALa mAmunigaL write a work called gOpAla vimSathi?
mAmunigaL’s authorship of gOpAla vimSathi is not accepted by all. Some say it is done by him. But others do not accept it.
Who is the sanyAsa AchArya for maNavALa mAmunigaL?
He is said to have received sanyAsa ASramam from SatakOpa jIyar [from AzhwArthirunagari]. https://granthams.koyil.org/2021/08/24/yathindhra-pravana-prabhavam-39-english/ .
Does kUrEsar belong to hAritha gOthram?
Yes.
Where can we get information about the gOthram, thirunakshathram and native details of 74 simhAsAnAdhipathis?
periya thirumudi adaivu has some in-depth details (not available in English as far as I know).
What is the age difference between kUrESar and parASara bhattar and vEdha vyAsa bhattar?
kUrESa was quite old – age difference is quite big (maybe about 80 years).
Why is raghavAchArya giving emphasis on rAma charitha mAnasa and having patha of rAma charitha mAnasa at ayOdhyA?
Sometimes, when we are living/residing in a certain place, we have to respect local traditions. Though he may not be in full agreement with everything said in rAma charitha mAnasa, he may be doing it to develop bhakthi in local circles.
Why are all the 12 AzhwArs and the pUrvAchAryas only born into the thamizh language only?
bhagavath avathArams have happened maximum in uththara bhAratham and hence uththara bhAratham became sanctified. bhagavAn wanted to bless dhakshiNa bhAratham – hence he made AzhwArs/AchAryas appear in dhakshiNa bhAratham.
Moreover, bhagavAn wanted to reveal the essence of vEdham in simple thamizh language and break the barriers of learning samksrutha vEdham to understand the utmost truth. Hence, we have all the AzhwArs singing in thamizh language, bringing out the essence of vEdham.
Why is thirupparivattam tied around the head for AzhwArs and AchAryas?
Usually thirupparivattam (divine cloth) comes from perumAL/thAyAr. When we accept anything most valuable we behold it on our head and cherish it. That is the reason for wrapping the thirupparivattam on AzhwArs’/AchAryas’ head. We also follow the same practice, when we receive thirupparivattam from perumAL, thAyAr, AzhwArs/AchAryas and uththama bhAgavathas.
Is rAmAyaNa bhUsaNa written by SrI gOvindharAja accepted in SrI sampradhAyam as a valid pramAnam commentary? Also, was he an AchArya?
His commentary is certainly referred to by scholars – not sure about full authenticity. Also, not sure about his exact identity.
What is the role of thirumalai jIyar mutt in thirumalai?
They are the wholesome custodians of all of the religious activities.
Why do we see that sometimes SrIvaishNava sampradhAyam AchAryas recommend anya dhEvathA pUjai?
Real AchAryas would not recommend anything other than what is ordained in SAsthram, for SrIvaishNava disciples/abhimAnis. For example, as part of ordained vaidhika rituals, we may perform vishvaksEna ArAdhanam. But beyond that, we need not do any ishti, yagyas etc. We are bound to engage in nithya/naimiththika karmas only, that too as kainkaryam only.
Note: I would not discuss any of AchArya’s conduct. But our philosophy is clear on these fronts.
Who composed bhaja yathirAjam sthOthram?
It is written by SrI rangarya who is a descendant of vaduganambi, as it is mentioned in the end of the sthOthram itself.
Is yathIndhra matha dhIpikA a vyAkyAnam for SrI bhAshyam?
yathIndhra matha dhIpikA is not a vyAkyAnam to SrI bhAshyam. It is an authentic text which brings out the essence of viSishtAdhvaitha sidhdhAntham.
For which portions of periyAzhwAr thirumozhi did maNavALa mAmunigaL write the vyAkyAnam?
periyavAchchAn piLLai’s vyAkyAnam was lost for periyAzhwAr thirumozhi up to 5.1.1 first line. Till that portion mAmunigaL writes the commentary and stops at that. From the 2nd line, we have periyavAchchAn piLLai’s commentary.
Is there any significance in emperumAnAr coming into this world in the nakshathram of ArdhrA?
No specific connection shown by pUrvAchAryas for bhagavath rAmAnuja’s thirunakshathram matching the nakshathram of rudhra.
Is the understanding correct that the dhEvathAs are not aware of, or, they do accept their SEshathvam to bhagavAn, and are still bound by SamsAram? While true adiyArs like AzhwArs, due to their awareness of bhagavath, bhAgavatha SEshathvam, are superior to dhEvathAs?
Yes – that is correct. AzhwArs/AchAryas are considered at a higher position than dhEvathAs, due to their complete focus on Sudhdha sathva aspects, rather than miSra sathva of this world, which is the focus of dhEvathAs. Same with adiyArs/bhAgavathas also – they are dearer to bhagavAn than dhEvathAs and hence we also look up to them.
When emperumAnAr has corrected swamy embAr and “thiruthi paNi kondamai” of embAr is evident for the fact that “nArAyaNanE param”, then am I even eligible to doubt who is supreme and going further beyond by straying around in search of equal and alternative for emperumAn? Does it not sound like searching for alternatives for my parents?
We have basic devotion towards our sampradhAya AchAryas. But we don’t have complete faith. Also, we are getting confused looking at other people, which adds to our misery.
Actually, you have put it very nicely. When emperumAnAr says something we should simply accept and follow. That is the ideal way. But due to our own ignorance and attachment to bodily aspects, we are always in the questioning mode. We should try to get over this mindset and start following our pUrvAchAryas words. We will get road-blocks but we can overcome those with the help of our pUrvAchAryas, if we have good faith in them.
Why didn’t thirumangai AzhwAr perform mangaLASAsanam for nAngunEri dhivya dhEsam though he did for thirukurungudi perumAL?
AzhwArs performed mangaLASAsanam because of the grace of perumAL. The dhivya dhESams they sang where as per perumAL’s desire (thiruvuLLam). They lived entirely according to the wishes of emperumAn. Therefore, it is nothing but the will of emperumAn.
A SrI vaishNava AchArya of northern India is observing Siva rAthri. How is he allowed to do dhEvathAnthara pUjai? Is there no control on any AchArya of the sampradhAyam?
Unfortunately, there is no centralized authority who can command/order/control everyone. His own AchArya or those well-wishers who are connected to him can inform him. But if he does not listen, nothing can be done. When a personality’s fame and reach increases, and if such persons violate sampradhAyam principles, they may not be willing to listen and change also. It is a problem for the sampradhAyam when such personalities can influence many people – that may lead to blind leading blind situation,
Why did Adhi SankarAchArya say that brahmam does not have form and qualities even though he was also well versed in vEdhas and wanted all AthmAs to follow vEdhic injunctions?
Though he had mastered vEdhAntham, his task was to pull people out of SUnyavAdham (budhdhist) and jainism philosophy. Hence, he focussed on presenting an attractive philosophy. adhvaitham is attractive even today – many people get pulled into it. Had he lived longer, and had he found AzhwAr’s pAsurams, he might have explained things differently, in his later period of life. The other reason is also – Adhi Sankara is said to be Sankara (rudhra) himself who came here to confuse people and make people eventuallly worship rudhra.
Adhi Sankara wrote jagannAtha ashtakam and bhaja gOvindham. Is it possible that over a period of time, people might have put forth that Adhi Sankara means worshipping of Siva?
As one goes deep into vEdhAntham, it is not possible for one to be not amazed about bhagavAn and glorify him. Hence occasionally, he did glorify bhagavAn like in his gIthA bhAshyam and sahasranAma bhAshyam also. But it is said that many of the sthOthrams on other dhEvathAs, which are attributed to him are not actually his works, but were of later SankarAchAryas which got attributed to the Adhi Sankara.
How many peetAdhipathis are there in SrI vaishNavism? Who is rAghavAchAryar?
There were 74 peetAdhipathis established by bhagavath rAmAnuja. SrI varavaramuni (mANavALa mAmunigaL) established 8 peetams. There are few other mutts as well, which are not directly part of 74 or 8, but indirectly connected to bhagavath rAmAnuja through various AchAryas.
In the north, some SrIvaishNava peetAdhipadhis gave powers to perform initiation to mahanths. This practice is quite common. And some of those mahanths have lenghty paramparA also. SrI rAghavAchArya swAmy is mahanth from north who comes in the lineage of kAnchI prathivAdhi bhayankaram gAdhi swAmy’s paramparA.
Why do AchAryas like ponnadikkAl jIyar, ALavandhar and few other AchAryas, though have birth due to their knowledge, why do they undergo sufferings?
In our sampradhAyam, many AchAryas have experienced many sufferings. It is an undeniable truth that this samsAram is a place filled with sufferings. Even emperumAn, during his avathArams, takes on some sufferings and experiences them. With a strong mind, they experienced and finished their sufferings.
The elders have made us understand a few things from this.
i) Soon we will get the urge to leave this samsAram. Because, whoever it is, there will be some sort of suffering here.
ii) Also, one should be afraid of making mistakes and live very carefully by respecting and following SAsthras and elders’ preachings. If we do so, suffering will be reduced.
iii) Our pApams will reduce when we suffer. We also get disgusted with samsAram. We should think that this situation is due to emperumAn’s karuNai.
Are only the 5 states of bhagavAn considered as archAvathAram or AchAryas, and dhEvathAntharams are also considered as archAvathAram?
Yes. archAvathAram means only perumAL’s thirumEnis. AzhwArs/AchAryas are considered as bhaktha bhimbham in agamas. dhEvathAs like brahma, rudhran are sometimes mentioned to be avEsha avathAram – that is perumAL gives some of his power to them.
Usually before pravachanams our pUrvAchAryas used to recite one SlOka: “pithamasyApi pithAmahAya, prachEtha sAdhEsa phalapradhAya, SrIbhAshya karOthama dhEsikAya, SrISaila pUrNAya namO namasthAth”. So here SrI bhAshyakArar means emperumAnAr. Who are dhEsika and SrI Saila pUrNa referring to?
dhEsika – one who shows the path. SrISaila pUrNa – periya thirumalai nambi.
Is there any pUrvAchArya who considered thAyAr as their perumAL?
She is always having purushakAram as her role, while pursuing bhagavAn as the upAyam. She is the goal along with bhagavAn when doing kainkaryam. Whenever we do kainkaryam we do it for both of them only.
Why is bhagavath rAmAnuja always in anjali mudhrA and not in upadhESa mudhrA in archA forms in temples?
In specific places emperumAnAr is seen with upadhESa mudhrA – example – thirumalai (thiruvEngadam) since emperumAnAr was AchArya for SrInivAsa bhagavAn himself.
The main reason is – pUrvAchAryas’ archA thirumEnis are brought to perumAL/AzhwAr sannidhis during puRappAdu for mangaLASAsanam. To avoid discomfort the AchArya’s by being present in upadhESa mudhrA, those are made in anjali mudhrA in many places. Today’s AchArya’s pictures are not taken like that.
Also, the present day’s AchArya’s pictures are taken for the purpose of the Sishya. But archA vigraham is part of temple worship – hence it is made as bhaktha bimbam (devotee’s image) in that humble manner.
Why do we see in all the thirumEnis of rAmAnujar having long ears?
It’s because most of this thirumEnis are representing his old age. Due to wearing earrings the ears get pulled down – that is why, it is like that.
Can we use the term “namaskAram” when addressing AchAryan?
Though “namaskAram” is a common term used by many, in our sampradhAyam, we start with “dhEvarIr thiruvadigaLai sEviththukkoLgiREn”, “dhEvarIr thirumEni pAngA” etc (all of these examples are in thamizh). We can use apt English phrases “Salutations to dhEvarIr’s lotus feet”, “Hope dhEvarIr’s thirumEni is doing well”.
When there is constant questioning of certain AchAryas authenticity, then even a trusting Sishyan begins to doubt. Should the Sishyan here be held responsible for not having vishvAsam, or should we address the root of the problem and put the doubt of those creating the confusion to rest?
It’s a combination of AchArya’s gyAnam/anushtAnam and Sishya’s viSvAsam, which will make or break the relationship. We cannot change the world – ingE kalakkuvArum uNdu kalanguvArum uNdu (there are people to confuse and people to get confused, here). AchArya should be a role model in his gyAnam and anushtAnam. Sishya should be a good follower and observe the rules as best as possible for him. The biggest aid for this is the collection of AzhwArs/AchAryas SrIsUkthis (divine words) which will continuously guide both the AchArya and Sishya.
If we received a garland that was adorned by AzhwArs/ AchAryas, how can we respectfully look after it after the garland has dried up?
It can be dropped in a water body or un-inhabited land or used as fertilizer for plants in some gardens.
In thirumazhisai AzhwAr’s charithram we see that an old woman comes and serves AzhwAr everyday with great devotion. AzhwAr, being pleased with her devotion and service, asks her if she has any desires to be fulfilled. She says she wants to regain her youth again and AzhwAr blesses her with the same and she thus becomes a beautiful young girl. However, we can see that her desire is contrary to the nature of a jIvAthmA (whose only purpose is to live as per the desires of emperumAn and not for one’s own desires). Being blessed with full knowledge by emperumAn, AzhwAr would have certainly known this, but why did he grant a materialistic boon to that woman?
AzhwArs show in some pala-pAsurams that for those who seek material benefits, if that is given, they will eventually progress to a higher level. That is why thirumazhisai AzhwAr would have blessed that woman.
vyAsar has written the brahma sUthra. Was the bhAshyam for it given by all the 3 major schools of thought in their own way? If yes, then is the explanation given by emperumAnAr called as SrI bhAshyam?
Yes – that is correct. Because of its great appeal, saraswathi dhEvi gave that name.
Are the bhAgavathAs with iLayavilli prefix from kOyil komANdUr iLayavilli AchAn lineage?
Yes.
Though arjuna was the son of indhra, he was an amSam of nara (who was an incarnation of perumAL). Even then he seemed to have gone only to svargam and not attained mOksham. Why is this so?
amSam means AvESa avathAram – bhagavAn gives his potency to a jIvAthmA. So, that AthmA has his own desires/goals.
Are the prabandhams of thirumangai AzhwAr mapped to specific vEdhams as how nammAzhwAr’s thiruvAimozhi is equal to sAma vEdham?
No specific mapping known
Why does maNakkAl nambi hold dhaNda and flag? Was he a sanyAsi ?
He should have accepted sanyAsam towards the end of his life. As such there is no specific mention about it in guruparamparA prabhAvam, but since he is present in this manner in his avathAra sthalam, it can be considered as authentic.
Did thoNdaradippodi AzhwAr’s flower garden survive from the king in SrIrangam during bhattar’s time?
Yes.
Who is the paramAchArya for the disciples of the current jIyar of vAnamAmalai mutt?
That will be previous (30th) pattam swAmy since there is direct sanyAsa ASrama connection between current swamy and previous swamy. And also, current swamy’s AchAryas will also come under paramAchArya.
Who is the author of the SlOkam “sarva dhESa dhasA kAlE” that is recited as a part of sARRumuRai?
Multiple AchAryas.
SrI rAmAnujAchArya had differed with his first AchArya who tried to get rid of him. uyyakkoNdAr told his AchArya that he was not convinced about bhagavAn being the sole upAyam but accepted that it came from the mouth of his AchArya, to which rAmAnujar replied that “you are not convinced as you do not have bhagavAn’s grace”. Explain these situations.
SrI rAmAnujAchArya first learnt vEdhAntham from yAdhavaprakASa. yAdhavaprakASa cannot be considered as an AchArya to rAmAnujAchArya as per our sampradhAyam. rAmAnujAchArya eventually left yAdhavaprakASa and in-turn yAdhavaprakASa became a disciple and devotee of rAmAnujAchArya and fully became devoted to our sampradhAyam.
The example of uyyakkoNdAr and rAmAnujAchArya conversation, is to make us understand that we should accept our AchAryas and be uplifted. It is not to reject our AchArya’s ideas and miss out on the opportunity.
Is there any reason why most of our pUrvAchAryas didn’t follow the vAnaprastha ASrama?
After a while, gruhasthASrama will become like vAnaprastha ASrama automatically, without officially taking it up.