Why do vaishNavas wear kamala gatta mAla?
yE kaNta lagna thuLasi nalinAksha mAlA; yE bAhu mUla parichinnita sankha chakrA; ye vA lalAta phalakE lasadh Urdhva puNdrA; thE vaishNavA bhuvanam Asu pavithrayanthi.
This purANa SlOkam explains who a vaishNava is from a physical appearance perspective and what he does to the place where he lives.
One who wears mAlas (necklace) that is made out of thuLasi and lotus stems (also includes pavithra mAlai which was adorned by perumAL, thAyArs, AzhwArs, AchAryas),
One whose shoulders are decorated with the unique symbols of SrIman nArAyaNa – sankham and chakram (as part of the pancha samskAram process),
One whose forehead is decorated with Urdhva puNdram (an authorized symbol applied by mixing the clay that is found in holy pilgrimages and that represents the holy feet of SrIman nArAyaNa) – while it talks about forehead specifically, our pUrvAchAryas always applied 12 Urdhva puNdrams at various places of the body as per SAsthram,
That vaishNava quickly purifies the world (the place where he is present).
Can SrIvaishNavas worship dhaththAthrEya avathAram of bhagavAn?
dhaththAthrEya avathAram is an AvESa avathAram. AvESa avathArams of bhagavAn are not meant for worship for mumukshus.
Is there any grantham in which complete process of pancha samskAram / samASrayaNam with steps and details is mentioned?
SrI pAncharAthra Agama, parASara dharma SAsthram etc explains about it.
In what context are AzhwArs and bhagavAn so connected?
bhagavAn blessed AzhwArs to be his pure devotees and because of that they were totally dedicated to him only. Our pUrvAchAryas gave greater importance to AzhwArs than perumAL, because they are the ones who showed perumAL to us.
In our sampradhAyam we worship SrIman nArAyaNa in aiSvarya bhAvam. Shall we worship Him or different avathArams?
Different AzhwArs have enjoyed SrIman nArAyaNa in different bhAvam. For example:
nammAzhwAr, thirumangai AzhwAr et al – mAdhurya bhAvam;
periyAzhwAr – vAthsalya bhAvam.
So, yes, bhagavAn can be enjoyed in different moods.
As a SrIvaishNava, are we allowed to observe the new year?
Yes – but it varies from region to region. Generally, chithrai month (starting around April 15th in gregorian calendar) is considered as the first month in our native calendar.
The way new year is celebrated can be seen from one incident in bhagavath rAmAnujar’s life. Once when SrI rAmAnujAchArya was informed about new year, he became joyous and told “We are getting closer to reaching bhagavAn as we have shed one more year in our life”.
vaishNavas don’t consume onion, garlic, mushrooms, etc. But can we consume drugs/remedies that contain them?
We can try our best to avoid such medicines also. But if we have to take medicines for survival, we may not have any other choice.
In SrIvaishNava sampradhAyam, is thuLasi vivAham performed?
Such practice is not found in our granthams or pUrvAchArya anushtAnams.
While offering thAmbUlam and sambhAshanam should we say ‘adiyEn dhAsan’ or abhivAdhanam?
Saying ‘adiyEn dhAsan’ is the norm.
Please tell us what to do on samASrayaNam day. Should we celebrate the date or same star? What are the proceedings on samAsrayaNam day?
That day can be considered as the real birth star and one can show gratitude to one’s acharya for making that happen. Please see – https://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html
For a prapanna new year begins only in aippasi thiruvONam. Please explain.
Yes – this is said considering the appearance of first AzhwAr happened on that day as it dawned a new era for us, SrIvaishNavas.
Is sUrya dhEvar the avathAram of perumAL according to SrIvaishNavas?
Not specifically. But sUrya maNdalam is said to be a special abode of nArAyaNa – he is known as sUrya nArAyaNa in that place.
Is samASrayaNam still valid if it is done to children who don’t know what it means?
It is certainly valid – but as they grow up, they should be taught about its significance.
To get an overview of our sampradhAyam and philosophy, can we study books of scholars/researchers/philosophers?
If you want to understand our SrIvaishNava sampradhAyam and our philosophy, it is better to study books by our sampradhAya people. You can see our publications in books.koyil.org.
As devotees following SrI vaishNava sampradhAyam, is it correct to pray sarasvathi dhEvi for education, since sarasvathi dhEvi herself named swAmy rAmAnujar as ‘SrI bhAshyakArar’?
No – we should not be praying to anyone else for anything. sarasvathi dhEvi was inspired by bhagavath rAmAnuja’s work – just because she did that, we need not worship her. Our prayers should only be to bhagavAn for eternal kainkaryam as the only benefit.
Sometimes we are getting confused due to other sampradhAyams’ philosophies. What is the remedy for this? Many of us didn’t have direct association of our sampradhAyam in the past.
Only if we stop listening to other sampradhAyam people, we will start getting clarity. If we keep comparing, it will only lead to constant confusion. When our AchAryas have given everything, why should we seek other sampradhAyams? Different sampradhAyams will have different concepts, personalities, etc. – we will not have explanation for everything. We have to understand and accept that certain things are beyond us, and let it be. If we focus on our sampradhAyam alone, then we can be learning in a more focussed manner.
We need to know what is important and what is not from our sampradhAyam perspective. It will take time. Years of continuous study is required. Everything cannot be learnt just like that. Now that we have some association, we should take time and slowly go through the available resources one by one. Patience and perseverance are the key for learning.
How should SrIvaishNavas spend their time in a day?
Ideally, we should make sure that the following aspects are done everyday
* Wake up early in the morning (around 4.30 AM)
* Remember guruparamparai, rahasya thrayam and chant ‘hari’ 7 times
* Complete our early morning activities
* Perform some dhyAnam on guruparamparai and dhvayam
* Take bath, apply thirumaN/SrIchUrNam, if applicable, perform sandhyAvandhanam
* Learn some pAsurams, SlOkams. Listen to lectures for some time
* Perform thiruvArAdhanam
* Visit to temple, AchArya’s mutt/thirumALigai if possible
* Accept prasAdham (meals)
* Studying AzhwAr/AchAryas works, under the guidance of an AchArya
* Evening sandhyAvandhanam, thiruvArAdhanam
* Spend some time together with family on devotional aspects
* Sleep early (maximum by 10 PM)
Are prapannas not supposed to take thIrtha prasAdham from dhivya dhEsams which have anya dhEvatha sannidhis as well?
If our sannidhis are managed by SrIvaishNavas – then there is no issue. The other dhEvathAs’ sannidhis can be avoided.
Please explain how EkAdhasi is not an upAyam for SrIvaishNavas.
For SrIvaishNavas, EkAdhaSi is not a means to attain something. Because in SAsthram, it is emphasised as an authentic vratham, we observe it as a kainkaryam. The goal of EkAdhaSi is to maximise our time in bhagavath vishayam. We try to avoid cooking which needs elaborate efforts. But if someone is unable to fast, each person can see how best he can limit his food consumption and keep it minimum. Sincere effort should be there – but if we are unable to do full fasting, it’s not going to be an issue for us.
Some people have this fear in mind that if we don’t worship other sampradhAyam AchAryas and perumAL will be upset on us.
No need to fear at all. When bhagavAn is there to protect us, why would he punish us for doing what is ordained for us to do?
Which purANams are recommended by our pUrvAchAryas to read?
SrI vishNu purANam is the main one.
What are some of the SrIvaishNava paribhAshai for cooked items?
offered cooked rice – prasAdham
ghee – neyyamudhu
sAmbhAr – nezhi kaRiyamudhu
vegetable – kaRiyamudhu
kootu – koottu, kaRiyamudhu
appalam – appalam
vadai – thiruppaNiyAram
rasam – sARRamudhu
pAyasam – thirukkannal amudhu (thirukkaNNAmudhu)
curd – thayiramudhu
pickle – (thiru)UrugAy
Can ‘harE rAma…’ be chanted before taking samASrayaNam?
Before samASrayaNam – yes. But it would be good to recite ‘SrImathE rAmAnujAya nama:’ and continuously pray to bhagavath rAmAnuja, for the samASrayaNam to happen.
Does vishishtAdhvaitha sidhAntham consider one universe or multiple universes?
vishishtAdhvaitha sidhAntham considers multiple universes.
Can we chant hanumAn chAlisa?
For SrIvaishNavas, it is important to learn, recite and understand dhivya prabandhams, sthOthrams and other works by AchAryas such as rahasya granthams and their vyAkyAnams. There is a lot of bhakthi literature which are present in different sampradhAyams. SrIvaishNavas must focus on our core literature.
Are there other prabandhams other than thiruppallANdu for mangaLASAsanam of perumAL
In many places, AzhwArs perform mangaLASAsanam. All of periyAzhwAr’s pAsurams – both thiruppallANdu and periyAzhwAr thirumozhi are said to be mangaLASAsanam. In ANdAL’s thiruppAvai, “anRivvulagam aLandhAy” pAsuram is said to be mangaLASAsanam. nammAzhwAr’s “angum ingum” padhigam/dhaSakam is said to be mangaLASAsanam, etc.
Why do many SrIvaishNavas apply only SrIchUrNam and not thirumaN?
Both thirumaN and SrIchUrNam should be worn together only. During aSoucham, one should not wear SrIchUrNam, but thirumaN is always compulsory.
Did SrIman nArAyaNa really promise rAmAnujar that one who has sambandham with rAmAnujar will attain mOksham at the end of their current life?
Yes – it is said in gadhya thrayam as such. The kainkarya prApthi he prayed for is not just for himself, but all his sambandhis, and perumAL granted that. But one has to remember that – one should remain a rAmAnuja sambandhi and conduct one’s life as a rAmAnuja sambandhi.
What does it mean to conduct ourselves as a rAmAnuja sambandhi?
In general – his thoughts are laid out in rahasya granthams by piLLai lOkAchAryar such as mumukshuppadi and SrIvachana bhUshaNam – these will be the main source of how we should conduct ourselves.
Why do we recite the charma SlOkams?
It is to remember his orders:
sarva dharmAn parithyajya mAm Ekam SaraNam vraja – give up all dharmam and surrender unto me only.
mA Sucha: – don’t worry
and his surety:
aham thvA sarva pApEbhyO mOkshayishyAmi – I will ensure that all your sins are eliminated
These should be constantly remembered
dharmam – upAyam. One should give up all upAyams other than bhagavAn. dharmam should not be seen as righteousness, in this case.
Can a SrIvaishNava prostrate or do SAshtAnga pranAmam before laukIka gurus (school teachers, college professors and mentors in work or business circle)?
Not unless they are also SrIvaishNavas.
Can a SrIvaishNava approach dhEvathAntharams to handle diseases?
There is no need to go to dhEvathantharam – it is just a disease and should be treated aptly.
In some venkatESwara temples, ganESa is present with Urdhva puNdra on forehead? Should SrIvaishNavas worship this ganESa?
No – not to be worshipped by SrIvaishNavas.
Can SrIvaishNavas worship AvEsha avathArams?
AvEsha avathArams are avathArams where emperumAn descends on a karma bound AtmA. Hence, they are not worshippable by mumukshus. mumukshus can celebrate the works of the avathArams of perumAL but cannot worship the AvEsha avathArams.
Can SrIvaishNavas celebrate nAga/garuda panchami?
Not specifically at home.
Can SrIvaishNavas perform vara lakshmi vratham?
No.
Do SrIvaishNavas celebrate vighna nivAraNa chathurthi?
Nothing to celebrate for us on that day. It is not a SrIvaishNava festival at all.
Do SrIvaishNavas celebrate rAdhAshtami?
No.
In ancient times, was SrIvaishNavam called as mAliyam by thamizh people?
mAl means nArAyaNa, vishNu. mAliyam means vaishNavam. It was a term used in thamizh literary circles.
Can SrIvaishNavas use mAla for japam?
We should not do japam with mAla. Because, focus goes on counting – main principle of our sampradhAyam is – when we do japam, we should focus on the meaning of the manthram and meditate upon the meaning constantly.
Can we perform thiruviLakku pUjA?
No such practice for SrI vaishNavas.
Is there any difference between SrIvaishNavas who are dhvijas, and SrIvaishNavas who are non-dhvijas (SARRAdha SrIvaishNavas)?
They should do their kainkaryams as per varNASrama dharmam. Other than this, there is no difference in pride or respect and sharing knowledge.
Is pithru paksha applicable for SrI vaishNavas?
Nothing specific for us.
Can SrIvaishNava wear silk clothes? (Some say it is not advisable as it comes from himsa of silkworm)?
There is no compulsion to wear except in some cases where it is mandated. If it can be avoided, that is better.
Can SrIvaishNavas give hair completely when visit to thirumalA?
No. we should always retain a shikha – full tonsure must not be done.
Can prapannas perform yAgams?
Certain vaidhIka rituals mandate performance of yagyam such as marriage, upanayanam ceremony and also during final rites of a diseased person. In these cases, yagyams can be performed. Also, as part of Agama, certain yagyas are performed in temples – these are also allowed. Some SrIvaishNavas do aupAsanam after marriage and some do samithAdhAnam before marriage – these are also allowed.
Can SrIvaishNavas recite rudhram of yajur vEdha?
If it is learnt as part of yajur vEdha adhyayanam and is recited in sannidhis as part of vEdha pArAyaNam in temples, then it can be done. Otherwise, on its own, it is not recited.
Can a SrIvaishNava do japam of lord dhanvanthari vishNu to get relief from chronic illnesses?
No. We should only pray for continuous kainkaryam through japam of guruparamparA manthram and dhvaya mahA manthram. That is the only prayer we can do – everything else will be automatically taken care by that.
Do SrIvaishNavas accept thirukkuRaL views? Is thiruvaLLuvar vaishNavar?
There doesn’t seem to be any direct evidence that vaLLuvar was a vaishNavar. But generally, he accepted the principles of sanAthana dharmam and explained them well. He has shown the topics covering superiority of vishNu, mOksham, etc.
In our sampradhAyam can we wear colour vEshti or only white is permitted?
Only white colour vEshti (dhOthi) is permitted. We do see yellow dhOthis being worn (white dhOthis soaked in natural turmeric for auspiciousness) – even this does not seem to a regular practice. Silk dhOthis are also worn occasionally and they do come in different colours – but that seems to be acceptable.
Why is waking up early, important in the SrIvaishNava sampradhAyam?
Early morning is when sathva guNam will be more – this will help in deep contemplation. In the afternoon, rajO guNam will be more – this will help in rapid actions. In the night, thamO guNam will be more – this will help in sleeping/resting.
Do we do sarasvathi pUjA?
Not a traditional SrIvaishNava practice – but nowadays many SrIvaishNavas do.
Can SrI vaishNavas perform SAradh pUrNimA?
No specific practice in the south and traditional SrIvaishNava routine.
If we come in contact with bhasmam from a dhEvathanthara temple, is it an insult to that dhEvathA if we take bath and do sandhyAvandhanam?
Not an insult. Coming in contact with bhasmam, certainly needs purification – and the right thing is taking bath. And consume AchArya SrIpAdha thIrtham on the subsequent day morning.
Can SrIvaishNavas consume more food to build muscular body?
Generally, no. In special cases, if one has specific responsibility to protect others, temple, etc., then one can take necessary steps for that.
As mumukshus and prapannas, one should focus more on Athma and less on body. Body should be taken care of, to the extent it is necessary to engage in kainkaryams. So, if a particular kainkaryam needs strong body, one can take care of the body to that extent. Otherwise, we need to have controlled diet to focus on Athma’s journey to bhagavAn.
Are tattoos permitted in SrIvaishNava sampradhAyam?
Not permissible to have tattoos.
Can one touch their family members’/elders’ feet, or accept food from them if they are avaishNavAs?
Ideally, all of these has to be avoided, after one has become a SrIvaishNava. General namaskAram with joining hands to show respect to them is fine to do for elders like parents, grandparents etc.
Is it fine for SrI vaishNavas to take kAvEri snAnam in thulA mAsam?
kAvEri snAnam is always auspicious since it has divine connection with SrI ranganAtha. It should be performed as part of nithyakarmAnushtAnam as kainkaryam. We should not do thulA kAvEri snAnam thinking it will give something for us. Usual rule is, any ordained actions should be done as kainkaryam and not as upAyam.
Is it bhagavadh apachAram if we are not able to apply Urdhva puNdram properly?
It’s not an offence. We just need to try our best.
After samASrayaNa, does one have to adorn all the 12 Urdhva puNdra nAmams?
Ideally it is required to have all the 12 nAmams.
Is dhIpAvaLi for one day or multiple days for SrIvaishNavAs?
In our SrIvaishNava tradition, it is only done for one day to celebrate narakAsura vadham. But in other places, more rituals have been added over time, perhaps.
What is the meaning of kAlakshEpams?
In our sampradhAyam, kAlakshEpams means explaining a grantham with the source text, on a line-by-line basis. Actual samskrutham word literally means spending time. In our sampradhAyam, we should spend time in studying pUrvAchArya granthams.
How to master aruLichcheyal / dhivya prabandhams?
To learn the dhivya prabandhams pAsurams by heart, one has to keep reciting the pAsurams multiple times like 20 to 40 times, each pAsurams until we master them. This is going to take us many years but over time we can master few padhigams at least. Also learn the meaning of these pAsurams which will help us have good understanding of the pAsurams and increase our devotion towards AzhwArs / AcharyAs and understand their state of mind and how we can instil those qualities in our lifestyle.
What is the dress code for men in our sampradhAyam?
gruhasthas should always wear pancha kachcham + uththariyam and brahmachAris should wear vEshti + uththariyam all the time. When going to restroom, we should tie the uththariyam on the head and pooNal should be worn like mAla and then should be hanged on the right ear to ensure pooNal does not lose its sanctity. We should follow the same attire (pancha kachcham + uththariyam / vEshti + uththariyam) while going to bed at night.
What are the etiquettes when going to holy rivers?
Taking bath in holy rivers like kAvEri / gangA- we should not spit in the holy water. Care should be taken to not do mala moothram in the holy water. Before entering the holy water do prOkshanam to head and then get down inside the water. We should not take bath with the same vasthram with which we slept the previous night. We should carry spare dress [not complete set for taking bath] (take a uththariyam / towel to cover) and then to get inside the water. We need to always have a cloth covering the private parts of the body while taking bath even at home. Then after getting inside the water, we should recite “kAvEri virajA SEyam vaikuNtam rangamandhiram Sa vAsudhEvO rangESa: prathyaksham paramam padham vimAnam praNavAkAram vEdha Srungam mahathbhUtham SrIrangaSAyI bhagavAn praNavArtha prakASakah:” and pAsuram 76 (ninRa vaN keerththiyum) from rAmAnuja nootrandhAdhi. Then take 4 dips inside the water, then take one dip inside the water reciting in mind guruparamparai and dhvayam, then again take 4 dips inside the water. Totally 9 dips and 1 dip to recite the guruparamparai and dhvayam.
What are the rules for chouram / haircut – process?
It is ideal to get complete body shaved for gruhasthas maintaining the shikai, and till the neck level only for brahmachAris maintaining the shikai on appropriate days checking the thithi, nakshathram and avoiding the activity on AchAryan / AzhwAr thirunakshathram. Generally, take bath, apply thirumaN kAppu, recite guruparamparai, then recite the 3 rahasya manthrams, thaniyans, do prAthaha / mAdhyAnikam sandhyAvandhanam, then take SrI pAdha thIrtham (AchAryan thiruvadi thIrtham) and then complete thiruvArAdhanam. Then without taking perumAL and SrI pAdha thIrtham, go and finish chouram, come back and take bath, then apply thirumaN kAppu, now take perumAL and AchAryan thIrtham and prasAdham.
What are the rules around using vasthram?
Extra vasthram to be carried along – thUndu / small towel around the waist to carry prasAdham/ phone/keys while at the temple. Generally, we should avoid wearing shirt at home as well and wear the uththariyam if we want to cover the chest or feeling cold. We should avoid wearing bags around the waist as this is not appropriate while performing kainkaryam at the sannidhi.
What are the rules when taking prasAdham?
While eating we should do parisEshaNam only if they serve white rice + ghee+ paruppu (dhal). We should keep water on the right side and only then start partaking the prasAdham. Then ensure the dhoti is pulled up till the knee level while sitting down and eating to ensure the ellai / banana leaf does not come in contact with our dhOti. After finishing the prasAdham do parisEshaNam. Note after having prasAdham we should always do parisEshaNam. Also do not drink water holding the vessel with your left hand only. While having prasAdham if we need to take water, we need to use the left arm for drinking but the right arm should also be in contact with the vessel. Also wait for the eldest in the ghOsti and other bhAgavatAs to start partaking the food before we start. Watch what everyone is doing with the leaf used for eating and then see if we need to take the leaf or leave it there for the kainkaryaparas to take it.
What are the rules for samudhra snAnam?
samudhram can be touched on amAvAsyai/pourNami only. samudhra snAnam is usually done only when perumAL goes there – for example on mAsi magam (pourNami) perumAL goes to samudhram for thIrthavAri. Only exception is for sEthu samudhram – one can take bath any day there.
How to enquire about a swAmy’s wife (as per SrIvaishNava paribhAshai)?
While asking about swAmy’s wife- We can ask how is swAmy’s dhEvigaL doing or only how is ammangAr. If we are asking how is swAmy’s ammangAr then we are referring to swAmy’s mother. To address swAmy’s appA (father), we can address as periya swAmigaL.
After bath, should we first do sandhyAvandhanam or take AchArya SrIpAdha thIrtham?
First snAnam, proper vasthram, Urdhva puNdram, sandhyAvandhanam and then SrIpAdha thIrtham.
Is there any criteria/eligibility for wearing twelve Urdhva puNdrams vs one?
No – all (male) SrI vaishNavAs, irrespective of varNam, should wear 12 puNdras, every day.
What to do in scenarios where we cannot get AchArya SrIpAdha thIrtham?
We can get a pair of pAdhukA, offer them to jIyar swamy and get it back. Then daily we can prepare SrIpAdha thIrtham using those pAdhukas.
What can we do in situations where AchArya is not unavailable for us to offer pAdhukA and get it back, for SrIpAdha thIrtham?
We can either use his picture and accept SrIpAdha thIrtham through that, or we can get from current jIyar in the same peetam.
How do we remove or reduce our karmas?
karma can generally be exhausted by experiencing the results of it or through atonement (prAyaSchiththam). But in some cases, where great sins are done, atonement option will not be available. We cannot get rid of karma easily – bhagavAn can get rid of our karma easily. When we surrender unto him, we are considered as prapannas. He eliminates a major portion of our karma at that time. Imagine we have 1 billion worth of karma, and he eliminates everything except 1000. That is what he does for prapannas. We have to realise that and ensure that we don’t add much more to our karma. We have to ensure that we remain alert and not violate SAsthram, as much as possible. Eventually, we will exhaust the karmas, before ascending to paramapadham. During our lives here, we should take guidance of elders, learn our anushtAnams and practice them properly. Laziness has no place in a SrIvaishNava’s routine. We need to wake up at 4.30 a.m. and perform all the tasks briskly. We should not waste even a moment of our time/energy. This will help us make progress positively.
What manthrams can we recite before pancha samskAram?
‘SrImathE rAmAnujAya nama:’ is the best manthra to chant – no need to count. Chant as much as possible and pray to bhagavath rAmAnujA sincerely – this will bring all auspiciousness in our life.
Is there any adhikAram needed to chant ‘SrImathE rAmAnujAya nama:”?
Desire to become a SrI vaishNava and engagement in eternal kainkaryam are the qualification.
How to avoid/control intrusive thoughts that pulls us away from bhagavath vishayam?
We should constantly engage our mind into devotional practice. krishNa says in SrI gIthA “abhyAsEna thu kaunthEya” –> https://githa.koyil.org/index.php/6-35/ – Oh mighty armed! Oh son of kunthI! There is no doubt that it is difficult to control a wavering mind; still, by practicing (in AthmaguNams – focussing on AthmA) and developing aversion (in worldly matters by showing their defects), it is controlled (to some extent).
This can be done by regularly 1) reciting pAsurams, sthOthrams, etc. 2) listening to lectures 3) engaging in sathsangam with like-minded bhAgavathas 4) reading sampradhAya literature 5) meditating upon guru paramparA manthram and dhvaya mahA manthram. There are many ways to train our mind to have better focus and minimise intrusive thoughts. Intrusive thoughts are certainly a result of past karma, vAsanA (past impressions) and ruchi (taste) – we need to eliminate by indulging more in bhagavath vishayam.
Do we celebrate dhvAdhaSi thuLasi pUjA (thuLasi vivAha)?
thuLasi vivAha/pUjA are not standard practices in our SrIvaishNava sampradhAyam.
Can we recite lakshmI ashtOthara and ashta lakshmI sthOtram?
Our pUrvAchArya sthOthrams can be recited – SrI sthavam, SrI sthuthi, chathu: SlOkI.
What is the meaning of ‘ponnadiyAm sengamalam’? Can we use this along with ‘SrImathE rAmAnujAya nama:’?
1 – ponnadiyAm sengamalam means “the golden feet that are fresh lotus flowers” – this indicates the divine pAdhukAs of maNavALa mAmunigaL.
2 – If we like to, we can use. But in our tradition, usually we greet each other saying “adiyEn rAmAnuja dasan”.
What can we do if we are reciting prabandhams without knowing their meanings?
Constantly listening to lectures and reading the meanings are the ways to imprint the knowledge/meanings in our mind. That should happen continuously and will help understanding the meanings as we recite the pAsurams.
The whole purpose of dhivya prabandham is to gain better knowledge of the truth, develop devotion towards bhagavAn and detachment from everything else. So, we can progress towards such goal by engaging in dhivya prabandham systematically and eventually get pancha samskAram and get deeper understanding with rAmAnuja sambandham.
What to do if we are reading prabandhams with mistakes in pronunciation?
Mistakes should be corrected by properly learning pAsurams through santhai method. We have plenty of such santhai for prabandhams – the whole thing can be obtained at https://pillai.koyil.org/index.php/2017/11/learners-series/
Why do SrIvaishNavas follow AhAra niyamam?
We eat only food which is sanctified by offering to God first. Food should be prepared by those who are peaceful, caring and kind. We consider that when we offer food to bhagavAn, we should be in such good, caring mood. Such food which is offered to God is what we consume, so that we maintain such peaceful mood always.
Those who eat anything and everything, do not have that sense of care about themselves and they have not understood the philosophy clearly. In any faith, there are different levels of practitioners – some just follow casually, others more strictly and few who follow very strictly.
Anyone who is participating in the process of killing/eating meat incurs sin.
How to memorise granthams?
Please see https://pillai.koyil.org/index.php/2017/11/learners-series/ . Here in this page, we have got traditional way of teaching which is known as santhai class recordings for many dhivya prabandhams, sthOthrams, rahasya granthams etc.
Usually, we learn any prabandham or sthOthram from a teacher in multiple steps. First, we will learn the pAsurams/SlOkams in a batch of 10, 20 or so, as word-by-word, one line, 2 lines and full pAsuram/SlOkam. Each step needs to be repeated 3 to 4 times fully. So, after 16 times (probably once per day), we can move on to the next batch. This way, we will get fully familiarised with the whole pAsuram/SlOkam. Then to memorise the same, we need to repeat each pAsuram/slokam,10, 20 or 50 times till it gets fully into our memory. Then we need to keep in touch with all prabandhams by periodically reciting them.
This is the traditional way of learning and memorising and retaining them.
We will take the example of thiruppAvai. thiruppAvai santhai: https://www.youtube.com/playlist?list=PLcJLpGJlP9mrip6J7zSC0TmPMwBbh8o-h
We have totally 8 santhai videos, 15 pAsurams in each video.
First, we have to learn –> Part 1, Step 1 of 4 –> 4 days
Then we have to learn –> Part 1, Step 2 of 4 –> 4 days
Then we have to learn –> Part 1, Step 3 of 4 –> 4 days
Then we have to learn –> Part 1, Step 4 of 4 –> 4 days
After this routine, we will be very familiar with the pAsurams and can comfortably recite the same using a book. Young kids will have the pAsurams memorised just by these 16 days learning. But for older ones, we need to then recite each pAsuram, 10 times, 20 times or 50 times according to our ability, until we memorise the pAsuram.
Then we move on to Part 2.
Note: we have mentioned it as 16 days course. But you can do the same in 4 days also, if you spend the time to do more times in the same day.
What does nirAkAra brahmam mean in our sampradhAyam?
nirguNa – not having defects, nirAkAra – not having materialistic forms.
bhagavAn shows his qualities, forms, etc., for those who believe in him. He hides his qualities, forms, etc., for those who don’t believe in him. https://divyaprabandham.koyil.org/index.php/2015/04/thiruvaimozhi-1-1-9-ulan-enil-ulan/
As a working professional, how can we follow AhAra niyamam?
Quite a few discussions available on AhAra niyamam at https://ask.koyil.org/ahara-niyamam-english/ and https://ask.koyil.org/food-restrictions-tamil/ .
We need to try our best to carry food along wherever possible.
If that is not possible, get fruits or curd locally and consume for immediate term.
For day-to-day consumption we need to find temples or SrIvaishNava mutts/homes in that location and request for prasAdham.
What prAyaSchiththam can we do for bhAgavatha apachAram (done by mind, words and actions)?
Physical approach and seeking forgiveness are best to do and that will bring the issue to a clean closure. Somehow, we need to connect with them and seek forgiveness.
Can SrI vaishNavas chant or listen to the SrI rudhram with namakam and chamakam?
If it is required for recital as part of vEdha pArAyaNa kainkaryam, it can be learnt and recited. Other than that, there is no need to listen to it.
As a bachelor, how can we follow the AhAra niyamam?
The best way is, that we perform daily thiruvArAdhanam to the perumAL (SALAgramam perumal, vigrahama or photo), then offer the food and take that as prasAdham. It would be a big mistake if we could not do even that for our perumAL. So, we should give up outside food little by little as soon as possible. Eating out is also very bad for health. So, avoid it.
Can we chant praNavam with meditative awareness of its meaning, as explained in mumukshuppadi?
We don’t chant praNava separately in our sampradhAyam since that is not given as manthrOpadhESam. We get rahasya thrayam only as upadhESam. In that thirumanthram’s meanings should be meditated upon. We chant it once every day after applying thirumaN. After that meditation of the meaning only. guruparamparai and dhvayam should be chanted with meditation on the meaning, continuously.
What meaning should we meditate upon while chanting vAkya guruparamparai?
Each line has a specific meaning which relates to the person we are saluting. For example, while chanting “SrImathE rAmAnujAya nama:” we can contemplate on his qualities, his favours etc. Similarly for other Acharyas too. Please see this video: https://www.youtube.com/watch?v=lPm_35Npo1o
Why SrI vaishNava sampradhAyam doesn’t accept sAnkhya philosophy, which is propounded by sage Kapila (an avathAram of bhagavAn)?
Both budhdha and kapila are incarnations of bhagavAn. Still their words are discarded since they were spoken for a particular purpose and not meant for Asthikas.
The sthala purANam says that the vaishnavi dhEvi temple mUrthi is a devotee of SrI rAmA and will marry kalki perumAL in kali yuga. It is said to be an aspect of perumAL. Can SrI vaishNavAs visit that temple?
‘seyyAdhana seyyOm’ (Won’t do what our ancestors did not do). We should avoid doing things that our elders never did. Sometimes sthala purANam can be unreliable.
Can SrI vaishNavAs wear spatika or thuLasi kanthi mAlA?
These practices are not seen in our pUrvAchAryas.
Is it acceptable for husband and wife to have different AchAryan?
Yes, in some cases, it will happen. Within the same mutt/thirumALigai, husband may have samASrayaNam from one swamy and wife may get samASrayaNam from the next swamy in line. In other cases, wife may have had samASrayaNam before marriage with different paramparai. In other cases, husband may have from one swamy and that peetam may become empty subsequently, and wife may end up with samASrayaNam from a different AchArya. Many scenarios are possible.
Quantity or quality? Should we aim to learn more, or learn in a systematic way to understand and practice what we learnt?
It is good to focus on one or two granthams and learn that systematically. In addition, we will always be absorbing sampradhAyam information which passes around us. But focus should be in systematic learning.
Is the word ‘SrIman’, in line one of dhvaya manthram different from ‘SrImathE’ in the second line of dhvaya manthram?
There are common factors and distinguishing factors. Both SrIman (1st line) and SrImathE (2nd line) speak about togetherness. But the purpose of togetherness is different. In 1st line she is present as purushakAra bhUthai and in 2nd line she is present as prApyam.
Can prapannas ask mOksham to bhagavAn?
mOksham which means nithya kainkaryam can be prayed to bhagavAn. But nothing else should be prayed from bhagavAn.
What does the word ananyArham mean?
arham means ‘eligible’
ananya means ‘no other’
anya means ‘others’
ananyArham means ‘not eligible for any other.’
ananyArhathvam- means ‘the state of not being eligible for anyone else’.
Why is it said ananya SaraNathvam and ananya bhOgyathvam instead of ananyArha SaraNathvam and ananyArha bhOgyathvam?
arha is implied – ananya = ananyArha.
Can we learn the meaning of the rahasya thrayam manthram from other AchAryas, or is it mandatory to learn from asmadh AchArya only?
If going to have samASrayaNam soon, we might as well wait to get the first upadhESam from the samASrayaNa AchArya, and then start learning it systematically from other AchAryas. Just for clarity – the term “asmadhAchArya” means “My AchArya” – that could mean both samASrayaNa AchArya and gyAnAchAryas (who give deep meanings of our sampradhAyam which uplift us).
In this video (https://www.youtube.com/watch?v=so5e-V_u9JY&list=PLcJLpGJlP9mp5BlDjaEft4UNmEOY7Ff4q&index=16 ), while explaining the 42nd sUthram, it was reasoned that the ukAram indicates the presence of pirAtti. But aren’t we still within the scope of akAram? Isn’t it only from the 58th sUthram that the meaning of ukAram begins? Furthermore, in the 60th and 61st sUthrams, doesn’t piLLai lOkAchAryar mention that ukAram primarily signifies the removal of subservience to anyone other than emperumAn? How should we reconcile and understand this connection? Please clarify.
Even within akAram there is a reference to pirAtti, and likewise, ukAram too carries the significance of pirAtti’s presence. In other words, in both places, pirAtti’s involvement is highlighted. However, since the primary focus of ukAram (in later sUthrams) is on the eradication of anya sEshathvam, the reference made here (in the 42nd sUthram) to pirAtti’s involvement remains the key point at this stage.
Do SrIvaishNavas accept the brahma vimohana and agAsura vadham mentioned in bhAgavatham as some consider it as an interpolation as they have grammatical errors. Did any of the AzhwArs and pUrvAchAryas mention these leelais?
There is no specific reference in pAsurams. There are incidents which are in ithihAsas and purANas but not in AzhwArs’ pAsurams. These stories are commonly told in households. adiyEn remembers hearing these when adiyEn was a child, from my grandmother. These are narrated by upanyAsakas also. They are certainly quoted in upanyAsams, hence we need to consider them authentic.
In thirumAlai prabandham, what does the words ‘thozhuminIr kodumin koLmin’ (in pAsuram 42) mean?
In general, whenever we explain a principle, it should not contradict other aspects. sAmAnya viSEshya nyAyam is applied in such cases. For example, when it is said that an animal should be sacrificed in yagya (for the animal’s benefit and for the conclusion of the yagya), it does not mean that any animal can be sacrificed. This is because in other pramANams, there is reference for offering goat in yagya. So, only goat is used in general. *Note: We are not recommending animal sacrifice. That is not the point of discussion here. It is only an example from SAsthram* . Similarly, kodumin koLmin indicate giving and accepting. Since varNASrama dharmam already gives some guidelines about what cannot be exchanged, it has to be explained as giving and accepting knowledge.
Can we visit dhivya dhEsams where dhEvathAntharams are present?
We can go to temple where perumAL is pradhAna mUrthi and other dhEvathAs are present as parivAra dhEvathai. We don’t worship those parivAra dhEvathais. But if perumAL is a parivAra dhEvathai, and some other dhEvathai is main, then we should not go to such temples. This is applicable for any temple, not just dhivya dhEsams
What is the significance of mahA kumbh mElA in SrIvaishNava sampradhAyam perspective. Have any of our pUrvAchAryas ever mentioned about this event in their works?
Not specifically.
Was thuLasi dhAsa a vaishNava? Was ramanandhAchArya a SrI vaishNAva?
rAmAnandhi sampradhAyam was also part of SrIvaishNava sampradhAyam – but over time they have deviated and even gone against SrIvaishNavAs. In any case, thuLasi dhAsa could be a great devotee of SrI rAma, but we don’t accept his views which are contrary to what our pUrvAchAryas such as bhagavath rAmAnuja have explained.
If we are a follower of SrIvaishNava sampradhAyam, then we have to accept and follow the principles shown by the authentic AchArya paramparai. If we take principles from different bhakthas (however great they may be) of different sampradhAyas, then the purity of our sampradhAya will be lost. Philosophical clarity and harmony is required to avoid mixing of thoughts and practices.
One example is –> I have heard about thuLasi dhAsa promoting the concept of mAyA sIthA explaining that rAvaNa did not take real sIthA but only a duplicate sIthA. I don’t know the exact passage/verse in SrI rAma charitha mAnasa, but I have often heard that it is there in that grantham.
This is very contradictory to how our pUrvAchAryas have explained that sIthAp pirAtti voluntarily went to lankA. Actually they say that sIthAp pirAtti carried rAvaNa – if anyone thinks that rAvaNa carried sIthA, then that person must be totally ignorant of jaganmAthA’s powers. Similar to a mother who will jump into the well when her child falls into it, to rescue it, sIthAp pirAtti went to lankA herself to rescue the dhEvasthrIs (celestial women) who were kept in captive by rAvaNa. This shows her ultimate compassion.
If we accept thuLasi dhAsa’s view in this, it will be total injustice to pirAtti’s compassionate efforts. Hence we reject that idea.
Is it true that mAyA sithA/vEdhavathi came as padhmAvathi? As per our sampradhAyam who is padmAvathi thAyAr?
I am not exactly sure about the whole charithram. Even if something is mentioned there, ultimately our pUrvAchAryas’ words are final. We have to keep the ithihAsas/purANas as secondary and accept only when they don’t contradict pUrvAchAryas’ words.
Is it true that if the AthmA leaves the body on the vaikuNta EkAdhaSi the AthmA will reach vaikuNtam?
These statements, even if found in SAsthram, are for glorification of particular incidents/aspects. Unless one has detachment towards worldly life and ruchi towards vaikuNtam, one will not attain vaikuNtam.
It is said that during the final time of our life if we take the nArAyaNa nAmam only then we attain mOksham. What if we are unable to take the name nArAyaNa?
That is not for SaraNAgathas. For SaraNagathas, bhagavAn remembers our surrender and accepts us. anthima smruthi is mandated only for other upAyams, and not for SaraNAgathi.
For SaraNAgathas, is SrI vaikuNtam guaranteed?
If we remain a SaraNAgatha throughout our life, it is certainly guaranteed. We cannot claim to be a SaraNAgatha and continue to do all kinds of materialistic things and still expect guarantee from perumAL. We should conduct ourselves as per the instructions of our pUrvAchAryas. One cannot progress overnight, but should try to progress step by step by taking proper guidance and following pUrvAchAryas’ words.
How do I know if I’m fully surrendered to perumAL or whether I’m doubting on him?
It is revealed by our thoughts and actions.
For example – when there is a need for us – at least mentally we should think that bhagavAn will take care of it rather than having to worry too much about it .
Similarly, if we act like a samsAri running behind money, fame, comforts etc and also try to justify that we cannot be without these nowadays, then certainly our faith is not strong on him. Even if we work for money and comforts, at least we must have the heart to accept that we are wrong and pray to bhagavAn to reform us sooner or later. Otherwise, our faith is very questionable.
Can SrIvaishNavAs consume goat milk?
No goat milk.
Is non brAhmaNa temples against our sampradhAyam and can we visit them?
Not like that. There are many bhajanai temples in tamilnadu which are managed by non-brAhmaNa SrIvaishNavAs. Many SrIvaishNavAs (AchAryas, scholars) have visited and continue to visit these temples.
Can an aspiring SrIvaishNava who has not done samASrayaNam yet read thiruvAimozhi?
Yes – as long as one is planning to have samASrayaNam soon, one can read all of the dhivyaprabandhams.
Can someone who isn’t qualified to read dhivya prabandhams (not undergone pancha samskAram), read translations of the dhivya prabandhams?
Yes – translations can be read by those who are curious.
Can vEdhArtha sangraha be done by self study?
No – it should also be heard as kAlakshEpam. Any grantham, if vyAkyAnams is available, it will be ideal to first hear kAlakshEpam and then study subsequently.
Do we have to do kshavaram after every ASoucham?
Yes – in general. But there is difference of opinion in this – some say that kshavaram is needed only for close paternal relatives.
After upanayana samskAram can we chant ashtAkshari manthram?
No – ashtAkshari is to be chanted after pancha samskAram initiation only. That too not continuously. It should be done only once in the morning. Right now, you can chant “SrImathE rAmAnujAya nama:” and pray to bhagavath rAmAnuja to get initiated in SrIvaishNava sampradhAyam as soon as possible.
Can we visit vAraNAsi and kEdhArnAth?
If we are SrIvaishNavAs/prapannas who have taken pancha samskAram, we cannot visit/worship any other dhEvathAs/temples.
Can we visit dhEvathAnthara temples as an experience and not for worship?
SrIvaishNavAs/prapannas should try to develop the attitude of doing activities for the pleasure of bhagavAn, instead of self. So, we should absolutely not visit.
saraswathi gave hayagrIva perumAL to rAmAnujAchArya. So, why shouldn’t we offer something and respect her?
She gave respect to bhagavath rAmAnuja and honoured him with hayagrIva dhivya vigraham. But that does not change the fact that she is anya dhEvathA. We need not misbehave/disrespect them – but we also should not worship them – it is part of our standard principles.
Can we visit vAraNAsi to just experience the gangA hArathi as it is a nice place?
One may go anywhere – but we cannot expect sampradhAya principles to be bent for that. Everyone goes through sequence of transformations. Even SrIvaishNavas, initially, they may be materialistic, desiring for natural and artificial enjoyment, general spirituality etc. But as one progresses in our sampradhAyam principles, one becomes more focussed on bhagavAn and AchAryas, and engage in activities exclusively for their pleasure.
How come even some SrIvaishNava AchAryas happen to visit dhEvathAnthara temples?
Each individual, especially persons holding high position, may have certain responsibility in society. But we should not follow every act of such personalities. We have to see what our pUrvAchAryas have said and done and follow that only.
Can we visit Hindu temples for just memories?
The concept of “Hinduism” is somewhat generic and just a label. We follow our pUrvAchAryas and try to shape ourselves to be like them.
What can we do if we have been given a Sivalinga from my ancestors as a responsibility to take care of? Can we keep it as the only memory of our ancestors?
Once you become SrIvaishNava, you have to disengage from all other kinds of worship. You can handover the Sivalinga to someone who is a Siva worshipper. You have to hand it over to someone who can take care of it properly.
Why can’t we spend and explore our own country and our temples?
Going to temples and understanding our traditions is done by some – that is certainly better than wasting money in general. But we have to see the high standards and strive for that. Our pUrvAchAryas are role models and inspirations.
Can we keep the Sivalinga that we received from ancestors until we find someone to give it?
You have to do it as soon as possible and until that time you cannot worship it.
What is the meaning of the word pAraNai?
Breaking the fast.
Why do some people wear three pUNUl?
Usually, we stick to 1 for brahmachAris and 2 for gruhasthas, in our sampradhAyam. Third is not for naked bathing- but for other purposes.
Can dhvaya manthram used as prAyaschiththam for dhEvathAnthara sambandham or non-SrI vaishNava sambandham?
AchArya/bhAgavatha SrIpAdha thIrtham is the usual remedy.
Is dhvaya manthram two manthrams?
dhvaya manthram is not two manthrams. It is one manthram which has 2 parts/sentences.
Have our pUrvAchAryas used the term “sanAthana dharma” the way we use it these days?
vaidhIka dharma is said to be sanAthana dharma since vEdhas are eternal. Though it is not used as the term to indicate anything and everything as we see today, it is certainly a common phrase.
Is it mandatory to get thirumaN only from thirunArAyaNapuram or ayOdhya?
Ideally it should be obtained from thirunArAyaNapuram or ayOdhyA. If that is not possible, we can seek other sources. In fact, your AchArya’s ASramam or other dhivyadhESam stalls may already be sourcing from one of these abodes.
Can we do dhIpArAdhana with single light?
Yes.
Is it permitted to give the food we offer to perumAL, to non-AsthikAs?
Yes – we can do that. One may develop bhakthi by consuming bhagavath prasAdham. But we should give to those who won’t insult or make fun of it.
What is the thAthparyam behind taking bath with erukka ilai on ratha sapthami?
Not a compulsory routine followed by all SrIvaishNavas – it may be region specific. Not aware of the significance.
What is the significance of ratha sapthami? How do SrIvaishNavAs interpret it?
ratha sapthami is celebrated in some dhivya dhEsams. Especially in the northern part of thamizhnAdu such as thoNdai maNdalam, thirumalA etc. On this day, in some dhivyadhESams, perumAL enjoys 7 vAhanams on the same day, starting from early morning till evening. In some dhivyadhESams, morning sUrya prabhai and evening chandhra prabhai vAhanams are celebrated and in between special thirumanjanam is done.
Apart from this, no specific celebrations for SrIvaishNavas at their homes.
In thenkalai sampradhAyam can we pray to SrI lakshmI hayagrIva perumAL?
Yes – we can pray/worship. We can pray for kainkaryam only though.
Do we have full story of nara rishi and nArAyaNa rishi on koyil.org?
Not much information available in our pUrvAchArya granthams – whatever minimum available is explained as part of mumukshuppadi lecture in the beginning.
Can we perform yOgAsanas daily morning which includes some basic Asanas practice along with sUrya namaskAram?
Yes – it can be done without any manthras. same with sUrya namaskAram – it can be done as an Asana without any manthrams and without any thought of worshipping sUrya.
Naturally, if we have a healthy lifestyle – that is, walk a lot, do a lot of physical kainkaryams and be active, and engage in bhagavath/AchArya dhyAnam routinely, we won’t need separate yOgAsanas, since our body/mind will be naturally fit. Also, as part of sandhyAvandhanam, we naturally do prANAyAmam also. But for those who don’t have a healthy lifestyle, certain basic discipline can be brought in, so that body is taken care of properly, to engage in kainkaryams comfortably. Ultimate goal is kainkaryam only, not to take care of our body/mind separately.
Is thuLasi offered in archanA for lakshmI or nithya sUris or AchAryas?
Yes – we see that it is commonly offered.
Can a SrIvaishNava have shikhai, as we gain concentration as per science?
Everyone who accepts/follows vEdham, especially vaishNavas who follow bhagavAn’s orders with the mood of kainkaryam (servitude), must have shikhai – no excuse. Actually, a few generations ago, everyone was having shikhai irrespective of the varNa. In fact, not having shikhai would be considered avaidhIkam. It is one of the fundamental aspects of vaidhIka dharmam. Now, even brAhmaNas are hesitant to keep shikhai.
Is it correct that only men are required to keep shikhai?
Yes. Women should never cut their hair, generally. There are exceptional situations, where women’s hair is cut – like in some sampradhAyams, widowed women fully shave their head. Even such practice is not consistently followed across all sampradhAyams.
Are widowed women supposed to fully shave their head as per the SrIvaishNava sampradhAyam?
It’s not a common practice across all SrIvaishNava sampradhAyams. Nowadays, this practice has almost disappeared in any case.
My mother gave us two SAlagrAma mUrthi over three years ago, to perform thiruvArAdhanam, and now she says that she feels that the dimensions of the mUrthy have slightly changed from what she remembered as we are performing daily ArAdhanam. Is that possible?
Not possible.
What is meaning of the ‘gOvindha’ nAma when we say ‘gOvindhAya nama:’?
gOvindha has many meanings – one who protects cows, one who protects the earth, one who gives joy to cows/earth, one who gives joy to senses etc. In all cases, gOvindha refers to krishNa specifically and vishNu generally. gOvindhAya nama: means I am dependent on gOvindha and worship him.
Can a SrIvaishNava have gOmathy chakra at home? If so, can we do the pUja for that chakra along with SAlagrAma perumAL?
Usually, our elders have kept it simple with SAlagrAma thiruvArAdhanam, without much more addition. In some thirumALigais, there will be many SrIvigrahams. But better to keep it simple.
If there are many SrI vigrahams in home, do we offer bhOgam for each vigraham or for all once?
bhOgam can be placed in front of all the perumALs and we can offer them individually from the common place.
Is it true that SAlagrAma should not be purchased? If given by elders, can we keep it in our thiruvArAdhanam?
Yes – better not to buy. Should come as gift from others.
Can we have bed and mandir in the same room?
If there is no other choice, due to our situation – yes. If there is an option, we should manage separately.
Some people say that they can self study the vEdham or their meanings like the English researchers. Is there an explicit injunction against such a process of self-studying in our smritis and ithihAsa puranas that one shouldn’t read without an AchArya?
Part of the problem is the abandonment of systematic study in a gurukulam. If one goes to a gurukulam, one would spend ample time and cover a lot of subjects within a 10 to 15 years period, under a proper guru. Because people are not doing systematic study, they are finding alternative ways and trying to justify that.
Any subject, when taught by someone and learnt with deeper insights, its always best. That is why we have a number of schools, colleges etc – where this concept of an expert teaching to the seekers is emphasised. Perhaps after gaining expertise, one can do deeper study on one’s own. But first level of learning must be from a teacher, for any subject.
If a family belongs to SrI parakAla mutt, is it still necessary to undergo prapatti, even though ancestors are SrI vaishNavAs? Why is samASrayaNam essential?
Yes. Though we are born in SrIvaishNava families, we should still surrender to bhagavAn through an AchArya. Taking birth in a SrIvaishNava family is an act of kindness by bhagavAn to lead us to mOksham. As an act of our acceptance, we should take samASrayaNam and live according to the principles of SrIvaishNavam.
Can a SrIvaishNava wear a thuLasi mAlA?
thuLasi mAlA should be worn along with lotus mAlA. This is the standard in our sampradhAyam. Ideally, every SrIvaishNava should wear them. Especially, brAhmaNas must wear both of them together only. Others may wear thuLasi mAlA alone. Pendants are not necessary – though some wear it along.
If someone gifts a silver thuLasi mAlA, can we wear it or is it better to gift it to someone else?
You can wear it. But we should not wear while eating, sleeping, using washroom, wearing chappals etc. That is why many people wear during thiruvArAdhanam only, nowadays, being unable to maintain strict discipline.
If the mutt with which we are connected to does not offer pancha samskAram for unmarried men and women then how and where can they take pancha samskAram?
In such cases where one is craving to get samASrayaNam immediately, one has to seek a different mutt/thirumALigai where they will facilitate such process.
Can both men and women wear thuLasi mAlA?
Yes – women can wear thuLasi mAlA – but same as before, it should be not worn on certain occasions.
Why SvEtha mruth (white soil) is used for Urdhva puNdram instead of chandhan? Why chandhan was not used as first choice?
Applying chandan was as a common practice – but SvEtha mruth is said to be the first choice.
Because in SAsthram, there are such injunctions saying “mumukshus should wear white soil as the first choice. if that is not found, then gopi chandhanam can be used”. There is a book published on this topic where few upanishath vAkyams are quoted to establish the significance of SvEtha mruth. The book title – puNdra nirNaya sangraha: – it is in thamizh (with plenty of quotes from kAthyAyanOpanishath and few other sources.
When and by whom chandhan Urdhva puNdram is applied?
Many vaidhikas who were focussed on gyAnam applied gOpi chandhanam. vaidhikas who were focussed on mOksham applied SvEtha mruth.
SrI vaishNavAs apply only SvEtha mruth.
Where can we find white soil for puNdram?
Commonly found in Sri ayOdhyA and mElkOtE (thirunArAyaNapuram).
Over the last decade or so, why have many SrI vaishNavAs identified anya dhEvathAs as kula dheivam?
Not just in the last decade, but I would say over the last 60 to 80 years, proper learning of pUrvAchArya granthams became reduced to very minimum. Hence, people just started following whoever is seen as “elders” (by age) in the neighbourhood. Whatever those “elders” were following, SrIvaishNavas also started following the same, without applying even basic intelligence/knowledge. This is the root cause of most of the problems faced in our sampradhAyam nowadays including worshipping other dhEvathAs, being driven by money, giving up varNASrama dharma, not respecting AchAryas/SrIvaishNavas etc.
We should boldly take a stand in following our pUrvAchAryas’ philosophy. We need not fear anyone. In fact, we can look around and observe that even the most materialistic leaders have great fan following and they follow such leaders blindly without questioning. But, we being followers of the most advanced intellectuals, that is our pUrvAchAryas, have so much dilemma in accepting their words and are always worried about what others (mostly materialistic people) will think about us. This is the irony.
First, we should follow our pUrvAchAryas, and then we can question humbly. But, we are actually doing the reverse. In the process, we are violating the SAsthram, until we get convinced, and hence end up accumulating sins till we are convinced and start following. Instead, if we accept, follow and then question humbly, we will get the answers and be more convinced than ever before.
How many years does it take to learn yajur vEdham, rig vEdham and sAma vEdham?
It depends on how much time one spends in it. But to even complete one vEdham, in gurukulam, usually it takes from 5 to 6 years.
Why do males and females wear different shape of Urdhva puNdram?
That is how it is prescribed in SAsthram. For certain things, we don’t have any detailed explanation – we just have to follow the rules.
Should SAlagrAma be kept in a samputham that will be closed fully? Or should it be kept without airtight close?
We can place SAlagrAmap perumAL in well-ventilated wooden boxes, preferably. This applies to silver boxes too.
If there’s no thirumaN or SrIchUrNam at home what can we use?
We should ensure that such a situation does not arise. We should stock it ahead and keep checking the stock and refilling it in advance. In rare cases, if that happens, we can try to borrow from nearby SrIvaishNavas. In the worst-case scenario, each one can do what is deemed fit at that time/situation, instead of me suggesting something against SAsthram.
These days we see vaishNava sannyAsis travel in cars, travel to abroad for prachAram activities– are these prohibited in SAsthram for them?
The problem with these things is – a lot of things are prohibited in SAsthram. Everyone is engaged in some or other prohibited activities due to time, place, situation and most importantly their own choice. But certainly, there are different levels of violation of SAsthram. Some are worse than others. There are foundational aspects such as avoiding dhEvathAnthara bhajanam, not running behind money, respecting varNASrama dharmam etc. brAhmaNas and specifically sanyAsis and AchArya purushas have utmost responsibility in being a role model for the society. So, such personalities need to be very careful in how they instruct others and how they conduct themselves in society. If they fail in their responsibilities, that will have ripple effects which lead to irreparable situations. And we are almost there in such a situation.
Just to be clear – it would not be morally correct for us to expect sanyAsis to walk while we take a vehicle even to the nearest shop. So, we need to do a lot of self-introspection and try to correct ourselves before questioning others.
This is the real responsibility of SrIvaishNavas now – those who have the authority to speak must clearly recommend an austere lifestyle through their teachings and personal example. Those who have the responsibility/duty to listen and serve must follow the instructions/conduct of such leaders.
Why do we see different types of shikhA? One with the normal shikhA, another like the shikhA is pointing towards the front of the forehead, third the whole head having long hair and only a small part of the forehead front part is shaved?
There is pUrva shikhA and apara shikhA. pUrva shikhA is the one which hangs on the front side of the head. In both cases, shikhA must be tied as a knot at the end. apara shikhA is the one which hangs on the back side of the head. In SrIvaishNava sampradhAyam, we have some clans which keep pUrva shikhA and other clans which keep apara shikhA. In other sampradhAyams, we see those who keep shikhA on the top of the head (going upward, like rishis) and those who keep the shikhA on the side ways of the head.
The 3rd one is more to do with social fear, where some keep shikhA to preserve the tradition but with minimum visibility of the same; in that, some people even just untie the shikhA when they are free from their religious duties (or at office etc) and make it look like modern hairstyle.
There are some references for keeping full shikhA (similar to 3rd one), based on certain clans. Hence that is also valid for certain clans. That is why we see some mahanths of northern bhArath having such shikhA. In any case shikhA must be knotted – if it is not, then it will not be considered as shikhA.
madhurakavi AzhwAr, periyAzhwAr, thoNdaradippodi AzhwAr – all 3 AzhwArs belong to pUrva shikhA clans. They are known as “sOzhiyAr”.
Can we worship panchAyathan after dhIkshA?
After SrIvaishNava dhIkshA – we can only worship SrIman nArAyaNa, thAyArs, nithyasUris, AzhwArs and AchAryas. There is no scope for any other worship.
Does thAyArs mean consorts or wives of SrIman nArAyaNa?
Yes.
Is worship of all mukthAthmAs permissible as well?
Yes.
Does all mukthAthmAs mean only rAmAnuja sambandhis? Also, even though we do not pray to other sampradhAya gurus; such beings who have left this earthly abode, do we acknowledge their enlightenment as an adiyAr?
How do we know who attained mukthi in other sampradhAyas? Just leaving the body is not mukthi.
In our sampradhAyam, we know based on their rAmAnuja sambandham and gyAnam/anushtAnams.
What is the difference between samASrayaNam & prapaththi?
As we observe these days, samASrayaNam is the ritual (of getting pancha samskAram) and prapaththi is the surrender we perform through the AchArya towards bhagavAn, as part of that process.
After undergoing samASrayaNam, is it permissible to travel by air, crossing the saptha sAgaras?
Crossing any ocean is forbidden for brAhmaNas. Others may do it as per their need, as long as it is not for adharmic purposes. But irrespective of one’s varNa, being a vaishNava, one should focus on dhivyadhESams (and abhimAna sthalams etc) and try to engage in guNAnubhavam and kainkaryam as best as possible, in addition to their material commitments (whatever one is allowed to do). After all, one should naturally be engaged in kainkaryam only, after realising one’s true nature as a servant of bhagavAn/bhAgavathas.
Can one attend or listen to religious discourses by any learned vidhvAns, irrespective of their philosophical lineage?
We need to analyse our own level in sampradhAyam. As we progress upwards in sampradhAyam, we will narrow down our engagement with the pure teachings of our pUrvAchAryas which are free from any materialistic aspirations/desires. When we hear other sampradhAya scholars or even our own sampradhAya scholars for that matter, if we want to progress upwards in sampradhAyam, we need to avoid, those who nurture materialistic aspirations. Yes – many of us may need to make a living by going to a job or doing business etc, but those need to be done only as much as necessary and without any fanfare for that. Our real duty is to learn our sampradhAya principles and engage in sathsangam of those who are fully oriented towards our pUrvAchAryas. Numbers don’t matter here – even if we have a sathsangam of 2 persons – that is more than sufficient. We should train ourselves in that mindset. We do have to believe that emperumAnAr’s grace is always with us, from the time we have had sambandham in this sampradhAyam and should work with that confidence.
In vrindhAvanam, many devotees chant “rAdhe rAdhe”. Can we chant “rAdhe rAdhe”?
Each sampradhAya has distinct identities/practices – we need not follow different sampradhAyam’s practices. But, we would encounter “jai sri ram”, “sitha ram”, “hari hari”, “hare krishNa”, “radhe radhe”, “jai sriman nArAyaNa” etc when we go to different dhivyadhESams. These are all different ways to perform mangaLASAsanam to perumAL/thAyAr. Nothing wrong in greeting them back with the same words, if they represent our perumAL/thAyAr names. But ideally – we can say “adiyEn rAmAnuja dhAsan”, “SrImathE rAmAnujAya nama:” etc, which is what is practiced in our sampradhAyam by elders. When they are happy to follow their tradition, there is no need for us to give up ours and follow someone else’s tradition.
What is the impact on jagannAtha puri after bhagavath rAmAnujar initiated some pAncharAthra agama?
There were/are many SrIvaishNava mutts in jagannAtha puri. They had a lot of kainkaryams as well – but now only some kainkaryams are remaining for our mutts. But there is a lot of SrIvaishNava influence in the kshEthram, in a subtle manner – this is what I have heard previously.
What is the story behind mElkOtE thirunArAyaNapuram?
thirunArAyaNapuram is an ancient abode of bhagavAn, SrIman nArAyaNa. But about 1000 years ago, it became a ruin. Subsequently, bhagavath rAmAnuja arrived there, re-established the temple, with the mUlavar/uthsavar perumALs and arranged the whole kainkaryams in that temple/town. He brought 52 families for kainkaryam from thamizh dhESam and established them there. Not only in thirunArAyaNapuram, he established many temples in many areas around the hill.
It is not a dhivyadhESam but is considered at par with dhivyadhESams.
What can be spoken/asked to a SrIvaishNava elder who is in the last stage at home (unable to speak properly), instead of each relative asking whether the elderly recognise each one’s name?
Sure – on the other hand, he can be left to meditate on perumAL in his final days/moments, without putting much pressure on him. There is a standard practice of others around the person, reciting archirAdhi (rahasya grantham by piLLai lOkAchAryar), Arththi prabandham (by mAmunigaL) etc during final days/moments.
Why doesn’t namperumAL have thirumaN kAppu?
kasthUri thilakam is one of the standard decorations for perumAL, especially for uthsavar srivigrahams. This is seen in many dhivyadhESams such kOyil, thirumalai etc.
thiruvadhyayanam (SrAdhdham) and adhyayanam sounds resembling. Is there any connection?
Yes – in SrIvaishNava families, SrAdhdham is said as thiruvadhyayanam since pAsurams are also recited as part of the ceremonies. pAsurams learning/reciting is said to be adhyayanam.
Does mAmunigaL belong to pUrva shikhA sozhiyAr?
No.
If Siva is a jIvAthmA then why does SAsthram say Siva resides within vishNu’s heart and vishNu resides in the heart of Siva? In thamizh nAdu there is a shrine of Siva (thiruvaroor thyAgarAjar) which is swayambhu, which is dedicated to this. There the shiva lingam resides within the heart of vishNu. Is this shrine fake?
SAsthram says different things. It gives methods/messages for people of 3 modes of nature – sathvam, rajas and thamas. Depending on the state of the individual, one will choose different portions of SAsthram.
https://githa.koyil.org/index.php/2-46/
Whether a particular SlOkam fake or not? How can we answer that easily? It may be fake or may not be fake as well. We can only say that our pUrvAchAryas have not recommended such quotes. And we are following our pUrvAchAryas. Our pUrvAchAryas have explained with strong logic and pramANams that we should not worship anya dhEvathAs. rudhra is also one of the anya dhEvathAs. Even if you ask the same question in 10 different ways, the answer is going to be the same.
If you don’t want to accept our pUrvAchAryas words, you are free to accept anyone else’s words and follow the same. No one is stopping anyone here.
When we go to thirumalA, is there a rule that after taking dharshan of lord vEnkatESwara we must go to kALahasthi?
No such rule.
In dhivya dhESams on what basis is the sthala nAchiyAr selected as the divine consort of perumAL?
These are established principles for a long time. When a temple is built, whoever guides the construction of the temple will decide those based on some divine insights.
What is the meaning of the term upadhaNdam.?
upadhaNdam is the 4th dhaNdam (stick) which is tied along with the thridhaNdam. It is usually carried forward in the paramparA lineage of sanyAsis.
A SrIvaishNava’s son, without his father’s knowledge, took online diksha from the gaudiya community online. Now his son himself wishes to return to our SrIvaishNava sampradhAyam. Is he allowed? Would this be considered an aparAdham? After realizing their mistake, what is the proper prAyaSchiththam to be undertaken?
Certainly he can get back to our sampradhAyam – there are no second thoughts about it. There is no aparAdham in it. He was in ignorance about our sampradhAyam and its teachings – he went looking for something outside. Now that he realises his mistake, he can always get back here and get pancha samskAram done. Then, he can start learning our sampradhAyam step-by-step and start practicing the same. This will be a good place to start – https://ask.koyil.org/startup-kit/#gsc.tab=0 . First 5 sections are to be learnt by everyone interested in our sampradhAyam.
SaraNAgathi (surrender) is the prAyaSchiththam for everything. So, surrendering to bhagavAn through AchArya is the best way in all these situations.
adiyEn has heard that only 74 simhAsanAdhipathis are allowed to give samASrayaNam, which will exclude many famous mutts. How does this process work?
First of all, pancha samskAra, is an age-old process identified as a means to accept our servitude towards SrIman nArAyaNan. We see that AzhwArs got pancha samskAram, as identified in guruparamparA prabhAvam. Similarly, even AchAryas before bhagavath rAmAnuja, had followed the practice of accepting initiation through this process of pancha samskAram.
pancha samskAram is based on SrI pAncharAthra Agama, where vaishNava dhIkshA is well established and practiced. parASara dharma SAsthram also talks about pancha samskAram.
bhagavath rAmAnuja established 74 simhAsanAdhipathis to organise the sampradhAyam in a simpler and easily approachable manner, ashta dhig gajas were established by mAmunigaL (some of those AchAryas are descendants of 74 simhAsanAdhipathis), following the divine will of bhagavath rAmAnuja. And OrAN vazhi AchAryas are also present as authentic paramparA. These are the primary authorities to give pancha samskAram. There are also few prAchIna (old) mutts where the peetAdhipathis give pancha samskAram – these were established by bhagavath rAmAnuja and other authorities subsequently – Examples – yathirAja jIyar mutt established by bhagavath rAmAnuja, SrIranga nArAyaNa jIyar mutt headed by kUra Narayana jIyar, thirumAlirunjOlai jIyar who was also SriperumbUthUr yathirAja jIyar, established by mAmunigaL.
We can see in the OrAN vazhi AchArya paramaparai, nanjIyar was not part of 74, nampiLLai was also not part of 74 and thiruvAimozhip piLLai too. But those AchAryas were appointed by those who had the authority to do so.
We also see a few other mutts which came about during the course of time. There are also the mahanths and jIyars who are given authority in different parts of bhAratha dhESam by AchAryas who went on dhigvijaya yAthrAs, over the course of the last few centuries.
While these are there, the general rule for a person to acquire the ability to perform pancha samskAram is from directly getting such authority from a very scholarly and authoritative AchArya who has such authority to perform pancha samskAram and further grant others the authority to do so.
There are many misconceptions in these:
i) Just because a person accepts sanyAsa ASramam, he automatically becomes qualified to perform pancha samskAram to others. Fact: Accepting sanyAsa ASramam is not an automatic qualification.
ii) Just because one is born in a AchArya family, one is automatically qualified to perform pancha samskAram to others. Fact: No. Even within the family, there may be a number of male members – but only one person will get to perform pancha samskAram and others will remain the same as other SrIvaishNavas in the matter of performing pancha samskAram.
iii) Just because one has become an initiating AchArya, his gyAnam, bhakthi, vairAgyam and more importantly anushtAnam are beyond analysis. No one can question that. Fact: gyAnam and anushtAnam are compulsory for an AchArya, without which he will be like a wingless bird which cannot fly. What is the use of a bird which cannot fly? When an AchArya is committing a mistake, even Sishyas can privately approach the AchArya, humbly pray/request him to correct the mistake. In fact, good AchAryas will have good Sishyas mostly, and they will mutually enrich one another. Bad AchAryas will run behind money, fame, worldly benefits etc, and Sishyas will excel in it more than the AchArya.
iv) A descendant of 74 simhAsanAdhipathis established by bhagavath rAmAnuja can only perform pancha samskAram. Fact: No. There are other methods where one gets the authority to perform pancha samskAram, as we have seen already.
To summarize, the AchArya peetam is not something casual. If one gets great honour, if one is worshipped at par with Bhagavan himself, we have to understand what kind of qualities, conduct and responsibility such AchArya is expected to have. This is why in many of the pUrvAchArya granthams, when there is mention about an AchArya’s qualities, they talk about “gyAnam and anushtAnam” mainly. It is not a power center or wealth center. It is a position of gyAnam, bhakthi, vairAgyam and inspiration for others. With great power comes great responsibility.
Just like when Sishyas excel, the AchArya is glorified, when Sishyas are not up to the mark, the AchArya will be blamed. It is the total responsibility of the AchArya to ensure that the Sishya is reformed by proper instructions and practical demonstrations of important aspects. There are many incidents in pUrvAchAryas’ lives where AchAryas went out of their way to reform their Sishyas.
This is just a brief presentation – more in-depth analysis and deeper presentation by scholarly SrIvaishNavas will benefit present and future generations.
What is the meaning of the word “vaikuNtam”?
A place devoid of any shortcomings/faults.
If a SrIvaishNava receives a heart transplant, does that mean that the AthmA inside the body is now a different one and what happens to the AthmA that was inside the heart which had the pancha samskAram? I suppose dysfunctional hearts are medical waste. So, does the AthmA just stay there until the heart stops functioning and leaves?
Though AthmA resides in the heart. It is associated with a particular body which is made up of a combination of limbs. That body has an identity. AthmA stays with that identity. If that body becomes unusable – the AthmA will leave from that heart in that body. Even if a heart transplant happens, the AthmA retains its identity and moves to the new heart from the old heart.
If a person’s heart is transplanted to another person, will it be the jIvAthmA of the person who received it, will reside in the transplanted heart?
Yes.
If we had a kula dheivam as swAminAthan, can a SrIvaishNava worship?
For SrIvaishNavas, SrIman nArAyaNa is the kula dheivam. Even in our family, if there was worship of other dhEvathAs as kula dheivam, once we become SrIvaishNavas, we should stop worshipping those anya dhEvathAs, and only worship SrIman nArAyaNa.
When did thirukkurungudi nambi appear in that dhivya dhESam? Or has perumAL always been there?
Usually, brahmOthsavam in any temple coincides with the perumAL’s prathishtA and uthsavam celebration for him.
Are the terms Iyengars and SrIvaishNavas interchangeable, do they have the same meaning?
Iyengar is a term which is specifically associated with brAhmaNa SrIvaishNavas. This term may have come into usage much later in time since it’s not specifically found in pUrvAchAryas vyAkyAnams even up to mAmunigaL’s times. But SrIvaishNava is a term which is used commonly in vyAkyAnams for brAhmaNa and abrAhmaNa SrIvaishNavas. Nowadays, SrIvaishNava is used to indicate brAhmaNa SrIvaishNavas and bhAgavatha is used to indicate abrAhmaNa SrIvaishNavas. But this is not correct usage as per pUrvAchAryas’ divine will.
Can SrIvaishNavas visit temples like lingaraj temple, where bhagavAn is surrounded by Siva lingam?
Ideally, we can go to dhivyadhESams, AzhwAr/AchArya avathAra sthalams and those temples which are having SrIvaishNava sampradhAyam connection and specifically where we have AzhwAr/AchAryas presence. It is not necessary for us to visit other temples.
To what extent can SrIvaishNavas follow jyOthisham? Can we perform parihArams?
jyOthisham is an angam of vEdham. The focus of jyOthisham is to show the auspicious and inauspicious times for vaidhika anushtAnams and temple uthsavams. Beyond that as SrIvaishNavas who are surrendered to bhagavAn, need not worry about the movement of grahams etc. Our primary duty is to engage in guNAnubhavam and kainkaryam. For guNAnubhavam, we depend on AzhwArs/AchAryas granthams. From those, in addition to guNAnubhavam, we also get valuable instructions on how to remain undisturbed during good/bad times. If we can remain undisturbed by such effects, then we can easily engage in kainkaryam.
In any case, we should not engage in parihAram towards other dhEvathAs etc.
What is the need for external identities for SrIvaishNavas? Isn’t it enough that we have devotion in our hearts?
The need for external appearance is already explained in the video https://www.youtube.com/watch?v=TW0jYaW_Jic . One should try to be in traditional clothing as much as possible. We cannot cite the compassion of our AchAryas to compromise in our traditions. Just because someone is very friendly and compassionate, we cannot take advantage of that – rather we should try to fulfil such a person’s desires with much more dedication.
Yes – medical condition can be a valid reason but just if it is just basic discomfort, we need to try to get over it.
There are multiple aspects when someone comes with modern clothing. Let us list them out:
i) Temple staff/volunteers should not be arrogant and insulting anyone based on their appearance, behaviour etc. Because we expect them to be more mature than general people, due to their proximity to divinity.
ii) One’s clothes cannot certainly show one’s internal mood and devotion. But it is also not easy for everyone to see the internal mood/devotion from the outside.
iii) Those who are wearing modern clothes should know their limits and not violate those limits, claiming that they have pure devotion in their heart. Because, someone else who doesn’t have pure devotion also can claim that they have pure devotion and try to take advantage of the scenario and things will become uncontrollable.
There are other complications as well by entertaining exceptions such as – these exceptions may be seen as temple management favouring certain persons and so on.
The knowledge that we acquire must be put to practice. How can we evaluate ourselves to know if we have improved our anushtAnams to be in line with SrIvaishNava sampradhAyam?
Knowledge culminating into practical implementation is ideal. Each one of us needs to self-introspect and see what are the aspects we are changing in our life after studying some of the basic literature such as nithyAnusandhAnam, guru paramparai and mumukshuppadi deeply. Examples could be:
i) I am following basic anushtAnams such as eating only after taking bath, having Urdhva puNdram always, remaining in traditional clothing (pancha kachcham, madisAr etc) as much as possible.
ii) I am free from worshipping dhEvathAnthrams in all manners.
iii) Previously I did not have shikai, now I am starting to keep one.
iv) I am cutting down on irregular habits and getting to follow a standard routine like waking up early, doing sandhyAvandhanam, thiruvArAdhanam at the right time, as much as possible.
v) I have started engaging in bhagavath, bhAgavatha and AchArya kainkaryam more regularly.
vi) I am dedicating time to study sampradhAya literature regularly.
vii) I have given up watching TV and engaging in worldly entertainment etc.
viii) I am trying to engage my family and friends also in sampradhAya related matters.
The list above is short here, but each one can ponder and decide for oneself. This is for self-evaluation after engaging in deep study.
Does karma make us make decisions? Someone who has had prapatti, never used to go to dhEvathAntharams, visited many dhivya dhEsams, but now suddenly shows low inclination to going to perumAL temples and does dhEvathAnthara bhajanam. What is the reason for this change? Should we be afraid of such a situation happening to us even though we don’t wish for that at this moment?
karma is one of the factors. Our friendship/acquaintances, environment, etc are other factors. Ultimate decision maker is AthmA with his freewill.
The reason for such change could have been one of many such as the individual’s friends circle, material desires, food habits etc.
Yes. Even AzhwArs who are divinely blessed with mayarvaRa madhinalam were worried for the senses dragging them into unwanted aspects. So, we have to strictly follow these aspects to minimize the risk of falling down:
i) Have a proper mentor or mentors who are fixed in gyAnam and anushtAnam.
ii) Engage in sathsangam regularly.
iii) Listen to kAlakshEpams and engage in kainkaryams regularly.
iv) Control of tongue – food habits should be constantly monitored. Of course, other senses need to be controlled as well.
Can we pray to perumAL to give us more opportunities to perform kainkaryam that is filled with love and faith and ensure we never leave his feet or AchAryan’s feet?
Sure – that can be constantly prayed since that is matching our svarUpam.
On one hand we should not fear for anything since we have bhagavAn’s lotus feet and AzhwArs/AchAryas as our protection, but on the other hand when we look at samsAram, we get scared, since anything can happen here. That is why it is said that bhaya and abhaya will continuously occur in this world, as long as we are here.
Can we refer to the English translation of yathIndhra matha dhIpikai done by SrI ALkoNdavilli gOvindhAchArya swAmy?
Yes.
Is dhEvi bhAgavatha purANa authentic?
For SrIvaishNavas, it is not an authoritative source of information.
Should rAma charitha mAnasa be avoided completely or can we still read portions of it?
For SrIvaishNavas, it is not an authoritative source of information.
How do SrIvaishNavas interpret the sAyujya mOksham?
sAyujya comes from “yug” which means togetherness. Here AthmA and paramAthmA will remain inseparable and AthmA will get to enjoy bhagavAn’s auspicious qualities and render kainkaryam. This is sAyujya mOksham as per our sampradhAyam.
How to choose a upanyAsakar (gyAnAchAryan) to learn sampradhAyam topics?
Oftentimes, we get queries about different personalities. If we understand some basic principles, then we can determine the nature of the personality and whether such personality is apt for SrIvaishNavas and aspiring SrIvaishNavas, to follow and take guidance from. It is one thing to listen to someone as spiritual recreation/entertainment (like listening to light subjects and stories). That may be fine in the initial days of our learning curve. But once we become serious and have good inclination towards sampradhAya studies, we should focus on structured learning of specific granthams with proper vyAkyAnams. So, we need to only focus on personalities who can cater to that.
i) Ensure that the speaker is having proper external appearance as per SrIvaishNava traditional system all the time and not just while seated on the stage. This includes always being with Urdhva puNdram, dhOti/uththarIyam only, SikhA etc as per varNa/ASrama.
ii) Ensure that the speaker is serious in his teachings – that is, he himself is not disobeying basic rules such as engaging in materialistic pursuits etc.
iii) Ensure that we know a little bit at least about the speaker – that is, name, parampArA, place of living, kainkaryam involvement etc. There is no point listening to serious matters from anyone without knowing their basic details.
iv) Ensure that the speaker does not engage in or encourage/support anya dhEvathA worship.
v) Ensure that the speaker does not dilute the philosophy. This includes mixing of other sampradhAya principles and teachings of other sampradhAya gurus, as part of our discourses.
These are some basic hints on which we can take serious guidance in our sampradhAyam. It is easy to speak and give guidance/advice, but it is difficult to practice what we preach. We will be in safer hands when we follow personalities with gyAnam and anushtAnam (to some extent). No offense to any individual personality – but this is for the benefit of those who want to pursue our sampradhAyam seriously.