It is said that chaithanya mahAprabhu is an incarnation of rAdhA-krishNa in mahAbhAratham and some SrIvaishNava AchAryas also accept this. How to understand this?
SlOkams can be misinterpreted. Authentic SrIvaishNava AchAryas are not saying chaithanya mahAprabhu is an incarnation of rAdhA-krishNa. If some individuals promote other sampradhAya views – it’s on their own personal interest. It is not based on our sampradhAya principle.
Are Agamas from vEdham or are they written by maharishis? As a SrIvaishNava, what Agamas should we be familiar with for doing kainkaryam to perumAL? What is the difference between vaikAnasa and pAncharAthra Agama?
bhagavAn explained SrI pAncharAthra Agama to 5 sages who brought it forward. SrI vaikAnasa Agama was explained by bhagavAn to sage vikanasa and was further propagated by him. They are different ways to worship bhagavAn. Agamas are generally restricted to brAhmaNas and also its a hereditary process.
perumAL is guNapUrNan and we are blessed to cherish His qualities. Is there any such guNams for jIvAthmA?
jIvAthmA also has many qualities – in SrI gIthA from https://githa.koyil.org/index.php/13-7/
in 4 slOkams, krishNa explains the qualities which are expected in karma yOga nishtas (the same qualties will be expected by prapannas too).
If a prapanna is mentally ill/ignorant who can’t control his actions and mind, will his mOksham still be canceled in the case of vaishNava apachAram and bhagavath apachAram?
When vaishNava apachAram is done, one should seek sincere atonement/forgiveness from that vaishNava. If that is done, the mistake will be forgiven and will not be a blocking factor for mOksham. So, if something is done uncontrollably, when one comes back to senses, one should seek atonement/forgiveness.
In which book did SrI rAmAnujAchArya explain that “vaidhIka himsa is not actually himsa”?
SrI bhAshyam – it is quoted in other granthams by other AchAryas also.
How can any jIvAthma choose kaivalyam once he is in full knowledge about SrI vaikuNtam?
As AthmA has free will, the goal is already chosen by the AthmA while here in samsAram. bhagavAn is the means for him to attain the goal. Usually, gyAna yOgam is the means. bhagavAn is the one who has to grant the goal. He tries his best to convince the individual to choose kainkaryam. But if he still chooses kaivalyam – once chosen, he cannot change. This is the way it’s explained. Please see – https://divyaprabandham.koyil.org/index.php/2015/09/thiruvaimozhi-1-7-1-piravith-thuyar/
What is the meaning of ‘rAma’? Can you please explain?
rAma means one who is very beautiful.
Please explain why we cannot marry a person from another varNam?
Each varNam person should only marry in the same varNam. This is what is explained in SAsthram such as gItha, etc. Because the culture, traditions, etc., will match.
How to surrender to perumAL and thAyAr?
In our sampradhAyam, we surrender unto bhagavAn, through AchArya with the process named pancha samskAram.
Why did sItha pirAtti leave to paramapadham leaving SrI rAma alone although SrI rAma avathAram didn’t end yet?
The reason for 3 separations in her life is elaborated here –
For the question of leaving him alone in this avathAram, we have to see it as the desire of the divine couple. Her purpose was done in that avathAram, so she left, so that SrI rAma could conduct rAma rAjyam without any distraction.
Can adhvaithis be called kaivalyArthis?
In the commentary for 49th sUthram of piLLai lOkAchArya’s thathva thrayam, maNavALa mAmunigaL explains that those who claim that there is only one AthmA (we can equate them to adhvaithis) have misunderstood the equanimity of AthmAs shown in SAsthram. So, adhvaithis are not the same as kaivalyArthis. kaivalyArthis as per SAsthram, are those who perform gyAna yOgam, and pray to SrIman nArAyaNa for enjoying the self eternally.
How thenkalai AchAryas accept kaivalya mOksham as permanent isolation from perumAL enjoying the bliss of the individual jIvAthmA only?
As far as adiyEn knows, kaivalyam is something the AthmA chooses. He chooses because it is a valid goal available for the AthmA. Hence, it is permanent. In any case, in this day and age, there are not many kaivalyam seekers as per the process explained in SAsthram.
In thirumala, malayappa swAmy has 7 vAhana puRappAdu on ratha sapthami. What is the significance of ratha sapthami for SrI vaishNavas at homes?
As per Agama, it is celebrated in certain temples – in different ways. At homes, there is no specific celebration.
The awareness of existence general awareness is dharmi gyAnam whereas dharma bhUtha gyAnam means we have the understanding of our svarUpam and servitude to bhagavAn. Is the understanding correct?
Yes – reasonable understanding. dharmi gyAnam is the consciousness – the constant realization of self (“I”). dharma bhUtha gyAnam works through the karmEndhriyas and mind to grasp about everything else.
Is SrI hayagrIva swAmy, pUrNa or amSa avathAram?
Not much discussion is available regarding this in our pUrvAchArya granthams. But my understanding is – hayagrIva is pUrNAvathAram only.
In nAchiyAr thirumozhi it’s said that nAchiyAr observed nOmbu and she prayed for kAma dhEva in first padhigam first pAsuram. So, do we have the vyAkhyAnam of periyavAchAn piLLai for this? This seems to encourage us to worship dhEvathAntharams.
Due to overwhelming devotion towards bhagavAn, in separation, ANdAL becomes bewildered and prays to manmatha. It is something for us to cherish, not to follow. A crude example in materialistic terms – A man may be in deep love with a woman and may commit suicide if that woman rejects him. In such case, people will be amazed at his love for that woman, but no one will suggest to follow in his way, because it is not good to take one’s life like that.
When the body of a soul perishes, do the same indhriyams carry on to paramapadham? In paramapadham, there are no feelings except for joy. However, to experience joy we need to have manam (mind). But it would not be logical to only have manam.
Except for AthmA, nothing else from this samsAram enters paramapadham. While gross body is left behind during death, the AthmA travels with mind and senses up to virajA river. While bathing in virajA river, mind and senses also get washed away. AthmA then gets a new divine form and serves bhagavAn with that new spiritual form.
Quoting swAmy ALavandhAr’s sthOthra rathnam, it is mentioned that vishvaksEnar controls ubhaya vibhUthi. At the same time, in our sampradhAyam it is also said that udayavar SrI rAmAnujar gets control of both. How should we view the above two things that appears to contradict each other?
sEnai mudhaliyAr is the commander-in-chief – hence manages administrative tasks at the behest of emperumAn.
For udaiyavar, it was a honorary position given by periya perumAL. This way, udaiyavar can choose who can be granted mOksham. This is not specific to administrative tasks.
Isn’t it emphasized in many places in our tradition that pirAtti sambandham is required during surrender? Many pUrvAchArya SrIsUkthis cite the kAkAsura/rAvaNa example as proof for this. But then, pirAtti does not appear to be present at the time of vibhIshaNAzhwAn’s surrender, but the surrender was still accepted. How is this possible?
pirAtti’s presence in lankA is said to have given him her blessings. The fact that vibhIshaNAzhwAn spoke for her sake towards rAvaNa, implies his acceptance of her as purushakAram.
As per the vadakalai sampradhAyam view of kaivalyam, they believe kaivalyam to be within the leela vibhUthi only, and that is therefore only a temporary and not a permanent destination. Please clarify how they can classify kaivalyam as mOksham, if they do not believe it is permanent (following the vEdhAntha sUthram: no return, no return) and not leading to paramapadham?
The kaivalyam debate is quite complicated. I am not quite capable of explaining the different viewpoints. adiyEn feels it is not much relevant for this time and age. There are various other practical aspects which we need to learn and practice in our day to day life in our sampradhAyam.
From reading parASara smrithi we find that it does not contain any direct details of pancha samskAram. From the general understanding, pancha samskAram is a pAncharAthric ritual and should find its origin in pAnchaAthric sources only. Is this understanding correct?
adiyEn have a book published by puthUr swAmy in thamizh (it is a portion of vishNu chiththa vijayam). It is known as parASara viSishta parama dharma SAsthram. In the preface, it is stated that, this grantham is an appendix (uththara bhAgam) for parASara smrithi. puthUr swamy identifies that it is not in wide circulation, but was published by a reputed SrIvaishNava printer in the year 1901 CE. This talks about pancha samskAram in detail.
If I’m forced to visit a place where impersonalism is followed how can I still keep my focus and devotion to perumAL and thAyAr steady?
It is better to avoid entering such places. If we are forced to be there, we need to meditate upon dhivya dhampathi with more focussed effort.
What is our AchAryas’ thoughts on Siva sankalpa sUktham which states:
parAthparatharo brahmA thathparAthparathO hari: |
thathparAthparathO ISa thanmE mana Sivasankalpamasthu || 18 ||
“Greater than the great is brahma, greater still than that great one is hari, even greater than this one is ISa”
There are many more verses like this – not sure about the source. But general explanation is, even if it is present in vEdhas, there are some places where other dhEvathas are glorified. It is for a specific purpose to highlight importance of a dhEvatha. We have to see many established pramANams which show vishNu’s supremacy.
Is nappinnai and rAdhArANi the same person?
nappinnai and radharANi are not the same person. nappinnai is neelA dhevi.
Do all dhEvis of perumAL come with him in different avathArams?
Not necessarily – usually mahAlakshmi will accompany – other dhEvis are only appearing in selective incarnations.
In many shAktha temples, we see forms of dhurga, vaishNavi, aNNapUrNa, etc., holding Sankham and chakram as Ayudham. How is this justified?
Anyone can imitate. How can we go around and stop everyone? Also, as per their Agamas, they may have certain rules for their deities – they may be following that.
In pAncharAthra or vaikhAnasa Agamas, is there any mention of worship of non-vaishNava deities? Because we can see ganEsha and dhurga in the first prAkAram of SrIrangam temple.
There may be some provision for parivAra dhEvathAs and guard dhEvathAs – I am not sure about the exact references.
What is the importance of following our sampradhAyam without mixing principles from other sampradhAyams?
It is important to follow those who are following sampradhAyam with its purity and without mixing other sampradhAyam principles. It is easy to present different views and appeal to different audience. But it is difficult to hold on to the purity and follow our pUrvAchAryas fully. This is what is recommended by our AchAryas. Dilution is not the solution. Rather concentrating on the truth as provided by our pUrvAchAryas is the solution.
What is meant by sAyujya mOksham according to our sampradhAyam?
sAyujya means being together. mOksham means sAyujya only in our sampradhAyam – being together with bhagavAn – being enjoyed by him and in turn enjoying him.
It is said that chanting rAma nAmam one-time equals chanting the whole of vishNu sahasranAmam. Is this true?
Some of these kinds of expressions are said to glorify a particular name of bhagavAn. This need not be taken literally.
Do incarnations of perumAL like rAma, krishNa, etc., come from vyUha or para vAsudhEva? Also, what about other incarnations like sankarshaNa, pradhyumna, etc.,
This is the hierarchy: para vAsudhEva –> vyUha vAsudhEva –> anirudhdha –> kshIrAbdhinAtha –> all incarnations like rAma, krishNa.
Also, vyUha vAsudhEva –> sankarashaNa, pradhyumna, anirudhdha. You can see here in ISvara section –> http://ponnadi.blogspot.com/p/thathva-thrayam.html
In every incarnation of perumAL, all of His parikara (companions) accompany Him. Are the gOpikas also considered incarnations of specific beings?
It is said that sages from rAmAvathAram came as gOpikas.
Some believe rAdharANi is imaginary, while others believe she is real. What is the general opinion of SrIvaishNavas on this matter?
rAdha can be seen as a gOpika who was very devoted to krishNa in vrindhAvanam – since there is not much discussion about her in our pUrvAchArya granthams, we cannot say further.
Why is perumAL mainly worshipped with his two consorts – SrI dhEvi and bhU dhEvi?
Because they are the main consorts – in some incarnations only SrIdhEvi is there.
Can misunderstandings or incorrect practices within our sampradhAyam hinder one’s attainment of mOksham?
While some misunderstandings may exist, as long as the AchArya paramparai is properly connected/respected and fundamental sampradhAyam principles are understood and practiced, that will ensure facilitation of mOksham for the followers.
SrIman nArAyaNa himself came to bhUlOkam i.e., thirumala. So, can SrInivAsa perumAL be considered as an avathAram?
Yes – archAvathAram.
If someone does sins (pApam) his whole life, but dies on EkAdhaSi and having thuLasi beads in his fire bed, will that jIvAthmA go to paramapadham or narakam? Apparently in skandha purANam, he is freed from all sins and is never born again.
These statements cannot be taken literally. Some of these statements are there to glorify particular aspect like EkAdhaSi, etc. If such statements are taken literally, then that will lead to contradiction with other statements in SAsthram, where it says, one has to go through many many births of purification to develop bhakthi towards bhagavAn and even among those only a few reach Him.
It has to be taken like this – there is a possibility for better birth next time due to having good fortune of leaving the body on EkAdhaSi, etc. – from there one may progress if he has the taste for liberation.
What is the relationship between the sUzh visumbu and yajur vEdha ‘thula vara yathO vAchO’ SlOkam?
This passage is in the thaiththirIya upanishath. It talks about the one who has realised bhagavAn. He will be fearless in this world and will not worry about anything. In sUzh visumbu padhigam, AzhwAr talks about reaching paramapadham.
Why should we mandatorily chant guru paramparai before chanting dhvaya mahA manthram?
Since we got the manthram through our guru paramparai and since we should approach bhagavAn through the AchArya only, guru paramparai is always recited before dhvayam.
Did SrIman nArAyaNa worship Siva?
SrIman nArAyaNa will have no need to worship anyone. But in incarnation, as a human being, he could have worshipped other dhEvathas, to establish basic dharmam. Just because rAma or krishNa does something, we need not do that. We cannot do everything they did.
What can we do if our pUrvAchAryas’ teachings and our present day SrIvaishNava gurus’ ideas contradict? In the north, SrIvaishNavas seem to have different opinions on certain matters.
There are many aspects to be considered here – north or south, east or west, such situations can come up anywhere. The AchAryas should be very knowledgeable in sampradhAyam fundamentals and our daily practices. Because, Sishyas need guidance and it is the duty of the AchArya to guide them.
If some AchAryas are not very knowledgeable (due to various reasons such situations could arise), if they are genuinely caring about the sampradhAyam and Sishyas, they should depend on scholars who can guide them and seek their advice regularly and improve their knowledge as soon as possible. For example, some AchAryas may have been in laukikam or missed opportunity to learn earlier but got established subsequently – such AchAryas should soon seek scholars’ guidance and learn fundamentals like mumukshuppadi and other granthams.
If an AchArya is there who does not change any of his ways, yet remains an AchArya, then there is scope for contradiction with his upadhESams and pUrvAchAryas’ upadhESams. In such situations, if the Sishya is knowledgeable, he can very humbly request the AchArya in private, to accept pUrvAchAryas’ views, there may be variations in some cases due to time, place and situations – as long as these variations are for practical purposes without affecting core sampradhAyam principles, that can be left to the choice of the AchArya. But if such variations are contradictory to sampradhAyam principles, then they need to be corrected. Now, even after humbly requesting in private, if the AchArya refuses to change his ways, the Sishya has to humbly inform the AchArya that he will only follow pUrvAchAryas’s ways and not the variations.
These need to be done very humbly, without any arrogance/pride, and with very proper understanding of pUrvAchAryas’ intent through other AchAryas/Scholars, not on one’s own understanding.
All of these could apply for both samASrayaNa AchAryas and gyAnAchAryas.
Is varNa vyavastha based on karmam or janmam?
In general, it is by janmam only – we can see in our sampradhAyam, all our AchAryas have followed as per janmam only.
Why did paraSurAma fight with kshathriyas even though he is a brAhmaNa?
There are exceptions. Exceptions cannot become rules.
Can a thenkalai person still listen to sthOthrams written by vEdhAnta dhEsikar?
Certainly.
What is the difference between upanishath and samhithA?
samhithA is vEdham itself – collection of passages in vEdham. upanishaths are vEdhAntham – end portion of vEdham.
If samsAram is viSvarUpam of bhagavAn, then why should we escape from here? perumAL is himself the samsAram right?
This samsAram is the place of leelA for bhagavAn. Everything happens repeatedly in the mode of sathva , rajas and thamas. But the higher abode vaikuNta is full of Sudhdha sathva, where eternal servitude to bhagavAn can be carried out for his pleasure. This will be the natural position for jIvAthmA, hence jIvAthmA should escape from here and reach vaikuNta.
After praLayam, will all jIvAthmAs in vaikuNtam also reside inside bhagavAn?
vaikuNta does not undergo praLaya, srushti, etc. All of that happen only in samsAra. In vaikuNta, everything will remain intact and mukthas will continue serving bhagavAn always.
Kindly clarify if bhAgavatha sEshathvam OR sEshathvam to AzhwAr, emperumAnAr, mAmunigaL OR towards our direct AchAryan(s) (panchasamskAram+ gyAnAchAryargaL) is considered as charama parva nishtai?
Yes.
Is virajA nadhi created by emperumAn’s sweat or a form of thAyAr?
virajA river is neither bhagavAn’s sweat nor a form of thAyAr.
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
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.
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.
When we approach AchAryan and AchAryan recommends us to perumAL and does SaraNAgathi, is it considered as AchArya abhimAnam as an independent upAyam?
In our sampradhAyam, in general, SaraNAgathi through AchArya is considered as AchArya abhimAnam as an independent upAyam only since we don’t even have the apt qualities to perform SaraNAgathi. It is only, by the true AchAryas’ grace, one gets to progress and reach mOksham.
Is hanumAn avathAram of rudhran?
As per vAlmIki rAmAyaNam, there is no such reference. hanumAn is an incarnation of vAyu, born as the son of kESari. Similar to how krishNa is son of vasudhEva and incarnation of bhagavAn. For more information on whether hanumAn is a nithyasUri or an incarnation of a demigod, watch this video: https://youtu.be/P4gHJD_a-TI?si=UNdKCxSO_PpooQMO
As per a smArtha scholar, Sankara is also in vishNu’s guru lineage. Where is Siva and what does this mean?
All vaidhIka mathams (even kudhrushtis – those who misinterpret vEdham) accept nArAyaNa’s supremacy and nArAyaNa being the fountainhead of their knowledge.
What is the difference between vaikuNta and gOlOka? Is vaikuNta inferior to gOlOka?
vaikuNta is the top most place.
Is thAyAr also all-pervading like vishNu?
Only bhagavAn, SrIman nArAyaNa has svarUpa vyApthi (he is present everywhere in his true svarUpam). lakshmi is with him always, but she does not pervade everywhere.
Can mahAlakshmi take independent decisions without will of SrIman nArAyaNa?
She is totally dependent on bhagavAn – hence usually, she will not take independent decisions. We see some rare situations like the leelA of carrying vaidhIka’s children to paramapadham, to make krishNa visit paramapadham.
If thAyAr is dependent on bhagavAn, then how does she do purushakAram which can be perceived as an independent action by her?
purushakAram is based on their mutual understanding between bhagavAn and thAyAr, and out of her compassion towards AthmAs as a mother would have for her children.
SrIrAmar hugged guhapperumAL and hanumAn. Is there any thAthparyam in avoiding it for rishis to postpone to next birth as gOpikas?
guha was specially chosen by perumAL himself. hanumAn was greatly devoted without any expectation. Hence both were blessed by perumAL with his embrace. But rishis were driven by self-effort (unlike guha who was blessed by perumAL himself) and did not have total devotion like hanumAn – hence they were pushed back.
What is the meaning of the 11.46 verse of bhagavath gItha?
By now, after hearing about the true nature of krishNa being an incarnation of SrIman nArAyaNa, and seeing the viSvarUpam, arjuna has understood that the 4 handed form is natural for krishNa. Hence, he is requesting krishNa to show that form. When he was born to dhEvaki, he was born with 4 hands only – he hid the two hands since dhEvaki and vasudhEva requested him to do so.
How should SrIvaishNavas view non-brAhmaNa gurus and vEdham learning in other vaishNava sampradhAyams?
According to SAsthram, one’s birth is based on past karma. Once a person is born in a particular varNa, he has to pursue the activities meant for that varNa – otherwise, he would not have been born in that varNa. The varNASrama dharma is the order of bhagavAn and it is for his pleasure only. In previous yugas, we see some rare examples of a person born in one varNa performing great thapasya and changing their varNa in the same birth. Good example is king kauSika becoming sage viSvAmithra, and acquiring the title brahmarishi which is handed over for brAhmaNa sages. But in this day and age, such thapasyas are not possible. People are not even reciting the vEdhas with proper svaram and performing basic anushtAnams – but are so eager to change their varNa. Especially, there is intent to become a brAhmaNa. Though varNa is only for the body and not for the AthmA, and though many different sampradhAyams preach that AthmA is different from body, there is eagerness to go after bodily change, which is contrary to the ultimate goal. In our sampradhAyam, we are taught by our elders to respect varNASrama dharma. But it does not stop there. We have to respect all AthmAs and especially, once a person becomes a vaishNava we should respect them irrespective of their birth, gender, wealth, social status etc. Pursuit of eternal kainkaryam is common for all AthmAs irrespective of varNa etc, while we should continue to respect the varNASrama dharma. Another aspect is – one need not be a brAhmaNa to have yagyOpavItham and learn vEdhams. If one is genuinely interested, even those who are born in kshathriya and vaiSya families can have yagyOpavItham and learn vEdham, and can recite vEdham at their homes. But people have lack of understanding in these principles and think that one has to be a brAhmaNa to learn vEdham, and try to become a brAhmaNa. From our perspective, we should follow the principles laid out by our pUrvAchAryas, and not be worried about what other sampradhAyam followers are doing.
Why should we worship God for his grace if he is said to be omnibenevolent? Isn’t worshipping him for grace makes him human-like in nature that he needs something to get pleased?
God is naturally benevolent towards all. It is his nature, being the lord of all, to be benevolent towards all. All AthmAs are his servitors. Hence it is the nature of AthmAs, to glorify, worship and serve him. But SAsthram is also present – it is eternal too. And SAsthram is there for the smooth running of the world. In SAsthram, good deeds and bad deeds are identified. Good deeds will be rewarded and bad deeds will be punished. God provides opportunity for AthmAs to engage in good deeds and help the AthmAs in their progress. One such opportunity is to praise him and get some benefits. It is lower level (those who are not fully matured) attitude – but still that prevails for those who just seek things from God through prayers.
In krishNa charama SlOkam, did krishNa mention that we have to do SaraNAgathi through AchArya and pirAtti only?
Not directly – those are implied through instructions available in other places.
If an asura or person annihilated by perumAL attains sadhgathi then why didn’t the 60000 sons of sAgara attain sadhgathi when kapila muni burnt them?
It is only a general statement that those who get killed directly by bhagavAn will get mOksham. Ultimately it depends on bhagavAn’s intent also. kapila muni is not pUrNAvathAram also. There is a lot of reasons which determine the result.
Similar to we having soul and perumAL who is super soul, does he also have soul or perumAL himself is soul and body both?
perumAL also has svarUpa (soul) and rUpa (form). His divine form is what we see and his svarUpa is not visible to eyes. He is the supersoul – he has different forms like para, vyUha, vibhava, antharyAmi and archa.
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.
Why are anya dhEvathA names present in vishNu sahasranAmam?
All names point to vishNu only. For example, Siva means auspicious and vishNu is the most auspicious.
Can we have sAthvika ahankAra?
sAthvika ahankAra, is the mood of being prideful about being connected to bhagavAn and bhAgavathas, without hurting others. AzhwArs have manifested this in their pAsurams such as https://divyaprabandham.koyil.org/index.php/2018/01/thiruvaimozhi-6-4-9-kalakka-ezh-kadal/ https://divyaprabandham.koyil.org/index.php/2016/07/thirumalai-1-part-1/ . AchAryas have also manifested such quality at times such as embAr saying “eppozhudhum ethirAsar vadivazhugu en idhayaththuLadhAl, illai enakkedhir illai enakkedhir illai enakkedhirE” (There is none matching me. Since I always have the beauty of rAmAnuja, in my heart). But these are rare occasions where they manifest such quality in public. Usually, certain emotions should be held inside oneself. sAthvika ahankAram is also such emotion. We can feel joyful and reveal that joy of being a bhAgavatha – but it should not be at the cost of putting someone else down.
Can kAvEri wash away pApam like ganga? Does spreading ashes in ganga or kAvEri grant mOksham?
kAvEri river is also greatly glorified since it is engaged in the kainkaryam of keeping perumAL in a cool environment. Washing away sins is ok – but granting mOksham is done only by bhagavAn. Just because one’s ashes are placed in gangA, does not mean one gets mOksham. There are certain aspects which are mere glorification of a particular entity – they cannot be taken literally.
Can bathing in holy rivers like the gangA & the kAvEri be done instead of prAyaSchiththam for certain pApas?
To start with, if we are prapannas, we should not engage in any other prAyaSchiththam than holding on to bhagavAn’s lotus feet. Only non-prapannas will look for various prAyaSchiththams. For prapannas, bhagavAn eliminates most of the pApas (by eliminating sanchitha karma and major portion of prArabdha karma). Remaining pApa need to be exhausted by experiencing the results only.
Why was vibhIshaNAzhwAn afraid his mind may change so to take him to SrI rAmA immediately?
vibhIshaNAzhwAn was scared that if SrI rAmA does not accept his surrender immediately, his mind could change and give up the thought of surrender. This thought of surrender is very rare to occur and when it occurs, one has to surrender, so that the opportunity is not lost.
During vibhIshaNA SaraNAgathi, why did perumAL say there is no brother like bharatha instead of saying lakshmanA?
bharatha has certain special qualities which makes SrI rAmA consider him dearer at times. bharatha always obeyed SrI rAmA’s words fully – that is a quality which makes him stand out.
Can we consider vishwaksEnar taking care of vaikuNtam and samsAram (on behalf of bhagavAn), as a kshatriya quality?
varNASrama is limited to samsAra. He is doing the kainkaryam which is allotted to him by bhagavAn, eternally.
What is the reason why perumAL and bhAgavathas had to go through the troubles during the muslim invasion? Why couldn’t perumAL prevent it?
The place we are in, called samsAram is the abode of sorrow. Even though the Lord is here, many sufferings happen around him, which the Lord takes as his leelas. But because we do not have a proper understanding of these principles, we cannot bear them. But there is no other way – one has to overcome such sufferings.
How to interpret the portions where, mahA nArAyaNa upanishath manthrams glorifying dhEvathAntharams?
Everything should be seen as SarIram of bhagavAn.
What is the meaning of the term ‘aham brahmAsmi’?
This is a vEdhAntha phrase – it means I am brahmam – the inner meaning is – I am the SarIram of brahmam. That is- brahmam is antharAthmA to me.
Why do we go through rituals where other dhEvathAs are worshipped?
Other dhEvathAs are not to be worshipped separately – but they are part of vaidhIka rituals, activities, etc., Since these vaidhika rituals are ordained by bhagavAn through SAsthram, being devotees of bhagavAn we follow them as our duty. For example, a person may be PA (personal assistant) to the owner of a company. He may be exclusively working for the owner, but still, he will interact with other staff and work with them.
When manthram clearly talks about dhEvathAntharam how can we see it as SarIram to perumAL?
There are two aspects:
Every dhEvathA lives, grant wishes of the worshippers, etc., by the presence of antharyAmi bhagavAn only. Hence any time a dhEvathA is praised that goes directly to bhagavAn.
Even it is said that, in vEdham, every word directly points to vishNu. Even if “indhra”, “varuNa”, “rudhra”, etc., are said, it points to bhagavAn by its meaning, and hence every word of vEdham praises bhagavAn only.
Do SrI vaishNavas reject sAyujya mOksham as given in SrI bhAgavatham?
sAyujya is the real/ultimate mOksham and is the goal. sAyujya means to be together forever and having enjoyment.
What is the difference between sAyujya and sAmIpya mOksham?
sAmIpya means being near – it cannot be said how much nearby. sAyujya means being together.
Are jaya and vijaya, amSam of nArAyanA?
No specific reference for them. But in general, all AthmAs can be said to be amSas of paramAthmA. Here amSa, means a feature, SarIram (body).
Are all AthmAs equal or there is gradation?
All AthmAs are equal – but their gyAna makes them different from each other.
Are there gyAna gradation in jIvAthmAs?
There is no gradation – there is difference. That too in samsAram only.
Why SrI mahAlakshmi doesn’t take avathArams to kill asuras?
Killing evil people is the responsibility of bhagavAn only. SrI mahAlakshmi knows it very well. Hence, she would not do that, even though she is capable. For further information read: : https://githa.koyil.org/index.php/4-8/ .
Why did emperumAn take the form of Alilai kaNNan to swallow the worlds? Why didn’t he swallow it in his normal form itself?
To show his quality of agatitha gatanA sAmArthyam – that is the ability to unite contradictory aspects. Having a small form to swallow huge world is contradictory – to show that he can make it happen, he assumed that form.
How relevant and practical are varNASrama dharmam in today’s scenarios?
Feudal system’s classification is different than the intentions of varNa system. Feudal systems are only focussed on material comforts for different sections of people. But varNa system facilitates spiritual progress for all. Though they look similar, they are not the same. In current situation – yes, the varNa system is almost collapsed and is present/followed only to some extent. That is due to degradation of the society – not a shortcoming in varNa system. We need to try to uphold it as best as possible. It has come to the point of brAhmaNa and abrAhmaNa – where neither one is following the rules fully. It is similar to relationships – father, mother, son, daughter, husband, wife, brother, sister, etc. – they may not be fulfilling their roles perfectly – yet we cannot cut them off. We always try to work with the relationships in the best possible way. Same thing can be said for current situation of varNa system.
Do our AchAryas say nArAyaNa is proper noun as per ashtAdhyAyi?
Yes – nArAyaNa is explained to be a special name and can be in used only for bhagavAn vishNu. It is established by pANini himself in grammar.
Why is simple task of asking for forgiveness to bhagavAn not sufficient? Why do we perform prAyaSchiththam?
If just seeking forgiveness is enough, people will commit mistakes and eliminate the results by asking forgiveness. Then, the natural course of reward/punishment will not be meaningful.
The general way to exhaust the result of a sin is either by experiencing or by doing prAyaSchiththam. In some cases, prAyaSchiththam will not be possible – in which case, we have to experience the results compulsorily.
Regarding a SaraNAgatha doing mistakes – it is expected that he/she does not commit major mistakes, that too knowingly. If they do knowingly, they have to repent and ask for forgiveness from the appropriate person (bhagavAn or bhAgavatha). If at that time, the person forgives – then that will close the issue. If not, they have to experience the results.
Seeking forgiveness also means correcting the mistake. For example, if a person steals perumAL’s wealth, it must be returned and then ask for forgiveness. If a person hurts a bhAgavatha, proper remedy should be done for the damage caused and then ask for forgiveness.
Asking for forgiveness is not just “Oh God! Please forgive me”. Also, the same mistake should not be repeated. If that was done, then the punishment will be severe.
What is thenkalai sect?
In the present age, we observe two main categories in SrIvaishNava sampradhAyam which is also known as rAmAnuja dharSanam. They are commonly identified as thenkalai and vadakalai – though the name does not really do any justice.
Does the padhigam 4.1 of thiruvAimozhi talk about asking for wealth from thirunArAyaNapuram perumAL?
May be – those who are seeking lost wealth, will go and pray to anyone. But the focus of this padhigam is to say that we should not go to perumAL seeking wealth or enjoyment of the AthmA alone. We should go to him only to serve him eternally for his pleasure.
Will nithyAnusandhAnam of AchArya thaniyans give mOksham?
Only perumAL has the ability to liberate a surrendered soul. All other aspects such as our bhakthi, AchArya nishtai, etc. – will help us live as a SrIvaishNava. We fulfil our responsibility of being a good SrIvaishNava and he will fulfil his responsibility of liberating us.
When one makes up their mind to do SaraNAgathi, will emperumAn show us the AchAryan? Should there be an effort on part of jIvAthmA to search for the AchAryan?
bhagavAn shows the AchArya through other bhAgavathas. One must show eagerness towards reaching an AchArya and then naturally, things will fall in place.
How did thAyAr show her intelligence during amrutha manthanam?
thAyAr is most intelligent. Intelligence is shown by following the true nature and acting according to it. She always follows her nature of pArathanthryam (total obedience towards perumAL). She teaches the same to others also. In the churning of the milk ocean, when she comes out – many dhEvathAs wanted to accept her. But she went straight to perumAL and climbed his divine chest and remained there.
Why are we advised to stay away from those things distracting us from perumAL even though everything originates from him?
Though everything is from him only – we are still bound in a body which is having sathva, rajas and thamas qualities. Due to our inclination, we see things differently. For example, prahlAdhAzhwAn could see fire, snake, etc., without any disturbance since he understood fully and practically that everything is SarIram of bhagavAn. But we understand theoretically and use it to our benefit. We have our own likes and dislikes. We pick and choose in bhagavAn’s wealth. In such a case, we have to strictly abide by pUrvachAryas’ instructions, since they will help us in our spiritual progress.
How can bhagavAn be called as ‘mEghavarNam’ and ‘suvarNa varNO’?
Mainly when a colour is attributed to bhagavAn, it indicates the shine/speciality of that colour. He is naturally dark coloured only – but when is said to be in golden complexion, it talks about the great shine in his divine form.
Is mahAlakshmi affected by this world’s matter?
SrI mahAlakshmi is the divine consort of SrIman nArAyaNa. She is not bound by this world’s matter. She is divine and belongs to vaikuNtam along with bhagavAn. She incarnates in this world to help us, out of her mercy.
Is the past karma responsible for a jIvAthmA indulging in bad habits and/or godless mindset?
Any act done by an AthmA is triggered mainly by the past karma, current guNas, situations and most importantly the choice made by the Athma to do it. For example, even after being born in rAkshasa, asura families, vibhIshaNa and prahlAdha could engage in noble deeds. Even after being born in noble families, some fail miserably due to their present choices.
How to interpret prahlAdha receiving knowledge while in womb, in terms of karma and free will?
Yes – there is scope to go either way after taking birth. In fact, prahlAdha slips in his devotion subsequently (which is not known commonly) and regains his devotion in the end.
Are the choices made by us also influenced by our past karma? If yes then can that be considered as free will?
In spite of past karma, current situations, if one chooses good path one succeeds. bhagavAn is the X factor who is constantly guiding us towards him, if one understands that, one is sure to succeed. This is the key in AzhwArs/pUrvAchAryas lives. It is X factor because it is not obviously visible from outside.
Is gOlOka vrindhAvan above vaikuNtam?
There is nothing higher than SrIvaikuNtam which is known as paramampadham. There are many references in vEdham, purANas, ithihAsas about vaikuNta being the highest and purest place. This is why sampradhAyas which are not founded based on vEdham, are always tricky. They will create imaginary ideas and present them as if it is the truth. When asked for evidence, they will take generic passages and give new interpretations and justify their case. When probed further, they will have no answer.
Is dhurga a jIvAthmA?
Yes. Except for vishNu, all others are jIvAthmAs only. There can only be one paramAthmA.
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.
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).
From where did the trinity concept (brahmA, vishNu and rudhra) originate?
Trinity concept – that is importance for three main dhEvathAs, has been there for long time. bhagavAn himself incarnates amidst brahmA and rudhra, to show his simplicity. Those who don’t understand his simplicity, misunderstands the three dhEvathAs to be equal. https://divyaprabandham.koyil.org/index.php/2019/01/periya-thiruvandhadhi-72/ and few other pAsurams explain these confusions.
How can we have multiple relationship bhAvam towards perumAL? If he is like our parents, how to show dhAsya bhAvam?
The primary relationship is – bhagavAn is SEshi (lord) and we are SEshabhUthas (servitors). Everything else is secondary. In fact, father/child relationship would also involve child being respectful and engage in service – many of us don’t understand and have that relationship in a casual way.
How should one determine if a stated principle is authentic or it is an interpolation?
There are certain established principles which are accepted in vEdhAntha based sampradhAyams. When there are incidents/stories/principles quoted by someone which contradicts such established principles, doubt will arise about the authenticity of the matter which is presented. In such case, those who are knowledgeable in SAsthram will try to find if such contradictory principles are acceptable in certain exceptional situations. If that is also not acceptable, then such matters will be flagged as interpolation or unacceptable.
If perumAL wants everyone to reach paramapadham then why did he create dhEvathAntharams?
Each AthmA is different, has different taste/intentions/desires – to let each AthmA choose his path, bhagavAn presents various options. If there is no choice – then all will be like robots and there will be no enjoyment when everything is enforced upon.
Do AzhwArs and Acharyas retain their thirunAmam that they had whilst on earth after they go to paramapadham?
After reaching paramapadham, one is not restricted to one form and one kainkaryam. Each Athma will get different forms and different kainkaryams, based on bhagavAn’s will. But certainly, they will know who they were in samsAram and other mukthAthmas and nithyasUris would also know who they were. Even when we reach paramapadham, we will be able to identify their details, when we reach there.
Will AthmA have desire to see their departed parents and relatives from past births?
mukthAthmA becomes omniscient and omnipotent – at that stage everything will be known to him and anything can be done by him. For example: it is said that he can create a space where he can see his ancestors (from whichever past birth he likes to). But even though he has the knowledge and ability, because he is totally subservient to bhagavAn’s will, he will not engage in anything outside of eternal kainkaryam.
When a jIvAthmA reaches vaikuNtam, since every Athma will get sAmyam with bhagavAn in rUpam, how will the jIvan recognize their AchArya?
There are different forms in vaikuNtam – for example, AdhiSEsha form is there, garuda form is there. Everything is not uniform there – there is plenty of variety.
What is the difference between mukthAthmA’s and emperumAn’s omniscience and omnipotence?
bhagavAn is naturally omniscient and omnipotent. Others are blessed by bhagavAn to be omniscient and omnipotent. mukthAthmas and nithyasUris will also know about all others. The difference is in: natural vs acquired (bhagavAn has it naturally and mukthAthmas have acquired it from perumAL. bhagavAn uses them in protecting others, managing the samsAra, etc. – Athmas use them in serving bhagavAn.
How did ajAmiLan attain mOksham by merely saying nArAyaNa nAmam on his death bed?
ajAmiLa’s case was special. A rare incident – he got reformed not just by the nAmam but also by the arrival and presence of vishNu dhUthas. And he did not resist that goodness – rather he was receptive since he had past impressions of goodness. Hence there is a lot of subtle matters in what appears to be a simple process. Same can be seen in SiSupAla’s mOksham.
What happens to SrIman nArAyaNa’s consort lakshmI pirAtti during praLayam?
Whatever is present in samsAra gets annihilated – including bhagavAn’s forms. But paramapadham remains undisturbed and everything continues there as usual.
mumukshuppadi sUthram #182 says SrIman nArAyaNa’s bodily beauty is also an obstacle to the service (kainkaryam) as it would distract our mind. Please explain.
There are different levels. We get attracted to perumAL by his beauty and engage in kainkaryam. But once we start performing kainkaryam, if we continue to enjoy his beauty, kainkaryam will stop. For example, we are attracted by perumAL’s beauty and come for kainkaryam. A swAmy who is in charge of a sannidhi gives us kainkaryam to fetch 10 pots of water from the well. Once we start the kainkaryam, we should focus on it and complete it. Instead, if we go back to the sannidhi, everytime and just watch the beauty of perumAL, that kainkaryam will be stopped. This concept is explained here.
How to understand that perumAL is present as antharyami in jIvAthmA, hArdhan in hrudhayakamalam and in our eyes similar to his golden form inside the sun? In proper dhyAnam, will one get to see that rUpam one chooses to do dhyAnam?
He is also present in every single atom or minute entity and place. Depending on how proper and intense the dhyAnam is, one can visualise perumAL the way one desires to see. But it will take some time to get such vision.
How to interpret the situations where we see that those who get involved in adharmic activities, seem to live a good life?
Each individual has mix of puNya and pApa. Which is why they get joy and sorrow. No karma will go unaccounted. bhagavAn will ensure everything is rewarded or punished.
Since bhagavAn is like a parent, why does he punish jIvAthma?
Good parents punish their children [at least mildly], so that they become reformed and become good persons. Since bhagavAn is a very good parent, will give due justice, so that the Athma reforms. But there are irresponsible parents who let their children do all sorts of wrong things and end up creating bad persons. Even his punishment is seen as a lesson for us. We have to understand the mistake we committed and ensure that we don’t repeat the same mistake. This way, we become better and are ready to face bigger challenges.
Why did pAndavas worship other dhEvathas even though they were close to krishNa?
They are not SrI vaishNavAs or paramaikAnthis. Only those who have ekAntha bhakthi will be free from other dhEvathA worship.
As per dhEva perumAL’s six words: “anthima smruthi varjanam”. But as per krishNa, he says in gIthA: ‘Those who relinquish the body while remembering me at the moment of death will come to me’. How do we reconcile these two statements?
For upAsakas (bhakthi yOga followers) – anthima smruthi is required. For prapannas (surrendered persons) – anthima smruthi is not required.
Is samsAram constantly changing? Do our actions affect the surroundings?
Yes – samsAra is constantly changing based on the individual karma and collective karma. But as SrIvaishNavas, we should not be disturbed by external changes and instead focus on our self-improvement and constant progress upwards towards bhagavAn in a steady manner. Constant engagement in sampradhAya matters in sathsangam, will be the main aspect to keep us intact.
In ashtAdhasa rahasya granthams is it mentioned that SrI rAmA and thiruvEnkatamudaiyAn are the same?
It is common principle which is explained in AzhwArs’ pAsurams that different forms of bhagavAn relate to same SrIman nArAyaNa.
Is there any reference that mukthAthmAs came back here as per bhagavAn’s will?
In SrIrangarAja sthavam, parASara bhattar says that in SrIrangam nithyasUris and mukthAthmAs come and remain as many entities to enjoy SrIranganAtha. Not sure of any direct example of mukthAthmA coming back to samsAram. But there is no return to samsAram based on karma. But if bhagavAn desires, mukthAthmAs too can return to samsAra, for a particular leelA. There is also another principle – AzhwArs and AchAryas are present in this world in archA form – in such case, they manifest through their dharmabhUtha gyAnam which is fully expanded, while they reside in paramapadham only. That is, though they are physically not present in this world in archA form, they pervade the archA form through their knowledge.
How are bhagavAn’s two aspects of svarUpa (AthmA) and rUpa different, and distinct?
bhagavAn – he is the paramAthmA – he is sath (eternal), chith (knowledgeable) and Anandha (blissful). He has 6 primary qualities namely gyAna, bala, aiSwarya, vIrya, Sakthi and thEjas. He has countless secondary qualities.
He also has forms – some are prAkrutha (made of worldly matter) and some are aprAkrutha (made of divine matter). The whole samsAra (jagath) is worldly matter and it is a body for bhagavAn. He also has many forms – such as paravAsudhEva, vyUha vAsudhEva, various vibhava incarnations, various archA forms, etc.
In general, his forms in paramapadham are all divine. All his vyUha forms are divine. His vibhava forms are also divine. But his archA forms are slightly different – they are made of worldly matter – but bhagavAn considers them to be divine once he enters those forms. Hence archA forms are treated at par with his divine forms though they are made of worldly matter.
Through his svarUpam (as the AthmA) he pervades everywhere – that is why he is known as paramAthmA and sarvavyApaka. Through his rUpams, he attracts his devotees and general people towards him.
Do AthmA and bhagavAn experience same level of Anandha and gyAna?
In samsAra – since AthmA is covered with ignorance, only a small amount of gyAna and Anandha are experienced. In muktha state, all ignorance will be eliminated and there will be unlimited gyAna and Anandha. But even in that state bhagavAn is the cause for our gyAna and Anandha and hence he remains distinct in his qualities too.
Can God create a stone which he can’t lift?
There is a saying in the world “prayOjanam anudhdhiSya na mandhOpi pravarthadhE” (even a fool will not undertake an activity without expecting any benefit).
If there is a specific purpose, bhagavAn will vow that such a stone be created. Then he will vow again that such stone becomes liftable by him. Everything happens by his will – then it will become liftable. So, he will do such acts if and when necessary. That is what is known as agatitha gatanA sAmarthyam – ability to join, contrasting aspects.
If individual AthmA is considered as a part of brahmam, then is brahmam dependent on AthmA to be complete?
Part of brahmam is not exactly our philosophy. brahmam having AthmA as his body is more apt. There are countless AthmAs which are countless bodies for him. He already has each one of the AthmAs – hence there is no question of being without them.