SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Q and A Video responses
Q. ‘nama:’ meaning in thirumanthram and dhwaya manthram differs. Kindly explain the difference.
https://youtu.be/6kZPc4r1KcM?si=lpyflwd3Mze4a3KB
Q. It is said that person who knows thirumanthram and dhvayam can tie down bhagavAn. Please explain
https://youtu.be/NxAf1Xn0-XU?si=PphWPpLCxmPKsxG4
Q. What are the standard rules for chanting dhvaya mahAmanthram and guruparamparai?
Q. charama SlOkam explains us to give up our own effort. Please elaborate.
https://youtu.be/w1b8XVzujaY?si=ICoNVvRtmwGuSVYK
Q. Why are some granthams called as rahasya granthams? What is rahasyam about it?
https://youtu.be/IAZEmNJjHdM?si=5Ama11SKu_zeX_hn
Q. Please explain the importance of ‘nama:’ in thirumanthram.
https://youtu.be/RtlbQFTWSzg?si=RTw6AnXxezZidiyw
Q. In SrI bhagavath gIthA, why did krishNa teach arjuna, prapaththi mArgam at the end?
https://youtu.be/7jbhj2shM4c?si=vL9JzplnALl7WdVb
Q. Apart from piLLai lOkAchArya, did any of our pUrvAchAryas document rahasya principles?
https://youtu.be/g4NlehBm-Do?si=ajxiM_IVYnv_b2WM
Q and A Text responses
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Q. virOdhi parihArangaL 65- mentions that as long as we are in this world, we will repeatedly keep alternating between offering the AthmA to bhagavAn and then repenting for giving his AthmA to him. In this, does it refer to SaraNAgathi, as its done only once? Or is it the state of mind of a prapannan?
It is principle of remembering bhagavAn as our protector and repenting for remembrance. We can relate to this with a simple example. Imagine we go and tell our father “You are the only one to take care of me” everyday. While that is the truth, the father does not expect us to come and tell us – but out of fear due to various reasons, we may tell that. Then we will despise ourselves thinking “why do I have to do it? He already knows it and I have no other choice. So there is no point repeating the same thing everytime”.
Q. From which pUrvAchArya grantham we can know about the kAlam of AzhwArs?
guruparamparA prabhAvam 6000 padi.
Q. Just like in the case of thiruvAimozhi, does the guruparamparA prabhAvam 6000 padi represent vyAkyAnam, and is there an original guruparamparA prabhAvam?
No – it is just the length of the grantham which is indicated by 6000 padi. There is no source text for this.
Q. Based on the virOdhi parihArangaL grantham:
a) Who is called as virOdhi? Or what is considered as virOdhi?
b) It is mentioned that a SrIvaishNava is one who has done SaraNAgathi and desiring mOksha. What if a person had done SaraNAgathi but not desiring mOksha? He is interested in leading a righteous life in this world and wants to do good things as per SAsthras. What will that person will be called as?
a) – virOdhi means obstacle. It can be a person, object, place or an act. Throughout the series, different obstacles will be identified.
b) – He can still be called as a prapanna since he has surrendered. But not a mumukshu since he is not desiring for mOksham. But that will be a wasted opportunity – like after coming close to the finish line and saying I would rather help the people here instead of crossing the line.
Q. jIvAthmA is property of paramAthmA, its nature is to perform kainkaryam to paramAthmA. In such a case wouldn’t charama parva nishtai be against jIvAthmA svarUpam?
This is explained in detail in the last prakaraNam of SrIvachana bhUshaNam. The best way to learn sampradhAyam principles is by undergoing kAlakshEpam properly. The particular sUthram quoted can be heard as kAlakshEpam in our youtube channel. https://granthams.koyil.org/2022/07/17/srivachana-bhushanam-suthram-413-english/
Q. In virOdhi pariharam, under one topic, it is said we should always be with anjali mudhrai. Under different section, it is said that, in front of a dhEvathAntharam temple, even when hearing nammAzhwAr’s name, we do not need to perform anjali (since it could be mistaken for performing anjali to the dhEvathAntharam). In such a case, if we always be in anjali, and happen to have dhEvathAntharam in front, then that would conflict the second rule. So how can we act so we don’t violate both aspects?
Yes – when we are in front of bhagavAn, AzhwArs/AchAryas, we can perform anjali. Out of overwhelming devotion, we may spontaneously be having the anjali mudhrA in front of divine presence of bhagavAn, AzhwArs/AchAryas. We need not do it forcefully. We do have to avoid anjali in front of avaishNavas.
Q. In this verse from yAdhavAbhyudham, what does these two verses mean?
परवासुदेवरूपे रमा दयिता | अस्मिन अवतारे दयिता राधा
dEvakee dhanujasThooNA dhivuyam DHAma vrajAngaNam | ramA rADHAdhayScha ithi rASibhEdhairna bhidhyasE
Checked with paravasthu varadharAjan swamy – this is his response.
1- The translation is not correct here. The SlOka appears to convey that although bhagavAn’s mothers, places of birth, and consorts differ, He Himself remains the same.
The following points may be noted:
A) rAdha is explicitly mentioned.
B) Since the term Radhaadaya is used, rAdha is mentioned first among the gOpis.
C) She is equated with rAma only in the sense that she is a consort.
D) No conclusion can be drawn regarding her being an avathAra of lakshmI.
Q. Is there any grantham by pillai lOkAchAryar which can be read by aspiring Sri vaishNavas?
The concepts given by pillai lOkAchAryar can be understood by aspiring SrIvaishNavas. In general, only after samASrayaNam, we have to study dhivyaprabandhams, rahasya granthams etc. but when someone is expected to have samASrayaNam, it can be taught to them or can be studied by them.
Q. Is Acharya champu (vEdhAnthAchArya vijaya) of SrI kousika kavithArkika simha vEdhAnthAchAryar authoritative for us?
It is taught in literary/scholarly circles – but is not quoted much in general.
Q. Is it authentic for one to learn and recite mukundha mAlA sthOthram?
Yes. It is a beautiful sthOthra and can be recited regularly
Q. What is bhArathAdhi thaniSlOkam about?
Selected SlOkams from mahAbhAratham, vishNu purANam etc.
Q. SrIvachana bhUshaNam sUthram 123-126: is summary saying that we can’t say that using bhakthi we attained the result because that bhakthi was given to us by perumAL and it’s not correct to say by our bhakthi we attained the goal?
We have to say that we attained the goal by his grace. Even if one practices bhakthi yoga for several births and attain bhagavAn, the final attainment is by the grant of bhagavAn.
Q. What is nakshathra mAlikA and its significance?
Composed by jIyar nAyanAr (grandson of mAmunigaL in his pUrvASramam) – 28 SlOkams. It is a samskrutha sthOthra grantham glorifying nammAzhwAr’s divine form etc.
Q. SrIvachana bhUshaNam query: In one sUthram it is explained we must grow good qualities like Samam and dhamam. But another sUthram says good qualities are by grace of bhagavAn which flows through a sadhAchAryan. If that is the case and its only by grace, then what is our part / what is the motivation for an individual to try to develop good qualities?
Idea is that we should be eager to acquire good qualities like sense control. We should be looking up to bhagavAn and AchAryan for the same. Then they will grant the same. And then we imbibe the knowledge and make a little bit of progress. Then they again grant more such qualities. Then we imbibe those qualities. In this manner, it is a continuous process – there is no specific end to it. But both our willingness to accept their instructions and following them are as important as bhagavAn providing them through the AchAryan.
Q. SrIvachana bhUshaNam query: sUthram 194 says to avoid various bhAgavatha apachAram, one of them being based on knowledge and conduct. sUthram 263 says svaprayOjanaparar are to be considered as prathikUlars. Since svaprayOjanaparars are subject to bhagavAn’s mercy, why isn’t treating them as prathikUlar considered as bhAgavatha apachAram?
It’s similar to identifying bhAgavathas at different levels – sathkAra, sahavAsa, sadhAnubhava yOgyars. It is actually for us to avoid apachArams towards them, in misunderstanding their nature and treating them incorrectly.
Q. SrIvachana bhUshaNam query: in sUthram 336, it is explained that we must not even think we used our karanams to perform AchAryan kainkaryam as its considered ahankAram. Is thinking as “adiyEn is blessed to have the bhAgyam of doing service” acceptable or that is also wrong? If that too is wrong, then what should be the thought when performing kainkaryam?
There are different levels – 1) some are at the level to feel that we are using our senses to serve him 2) others are at the level of thinking that bhagavAn is using his possession in his kainkaryam. It is a step-by-step progress.
Q. SrIvachana bhUshaNam query: sUthram 429 refers chEthanan as SEshavasthu. vasthu usually means non living things. Does the use of the word vasthu here is just referring to ‘entity’?
Not necessarily – vasthu indicates an entity. Even bhagavAn is said to be paravasthu, vasthu etc.
Q. Based on SrIvachana bhUsaNam sUthram 454: what should be our thought and behaviour (in situations where we are unable to advise) towards: 1. Those who are having dhEvathAnthara sambandham after pancha samskAram? 2. One who thinks AchAryan’s anger towards them is unacceptable and so refuses to visit their AchAryan? Should we just be as per sUthram 352 and continue the association and conversations?
Within our capacity/boundaries, we need to deal with them properly.
- If they are distant relatives/friends and we don’t meet often, we can sever the connection with them.
- If they are close relatives/friends and meet often, we need to mentally remain aloof from them, while physically we may cater to our duties towards them.
Of course yes, it is only because of our karma and our attachment towards someone, we think about them and even care about them. For someone who is unrelated, their actions will not bother us. Hence, mentally we can remain disconnected from them, so that their actions will not bother us.
Q. For a better understanding of the 4 upAyams mentioned in SrIvachana bhUshaNam, please provide examples for the nishtars in each category: bhakthi yOgam, prapaththi, AchArya abhimAnam (paragatha svIkAram), and AchArya abhimAnam (svagatha svIkAram).
bhakthi yOgam – prahlAdhAzhwAn. prapaththi (paragatha svIkAram) – 10 AzhwArs. AchArya abhimAnam – madhurakavi AzhwAr et al. For us also, AchArya abhimAnam will only apply. In most of the cases, AchArya abhimAnam is also paragatha svIkAram only because bhagavAn is directing us towards a particular AchArya(s).
Q. SrIvachana bhUshaNam query: Based on the sUthram “AchAryAbhimAnamE uththArakam”: 1. Does this include both svagatha and paragatha svIkAram? 2. Can svagatha svIkarAam be considered as leading to paragatha svIkAram because when we approach AchAryan, it is due to his karunai that AchAryan accepts us, or the definition is strictly based on who approaches whom? 3. If we notice ourselves growing in sampradhAya vishayams, improved attitude towards adiyArs as recommended in prabandhams, increased interest in bhagavadh vishayam, then can we say we have AchArya abhimAnam as we cannot attain any gyAnam without AchArya krupai?
1 – Yes. it will probably be answered in the subsequent sUthrams commentary.
2 – it’s mostly the other way around – first bhagavAn guides us to AchArya and then we pursue that AchArya.
3 – Yes.
Q. Since everyone goes to AchAryan only due to bhagavAn’s direction, would there be situation for svagatha svIkAram?
Those who consider themselves to have taken shelter of AchArya ignoring bhagavAn’s and AchArya’s guidance. Same with bhagavAn also. Anyway, SaraNAgathi happens by bhagavAn’s grace only. But if one insists that he took shelter of bhagavAn/AchArya on his own terms and efforts, then that becomes svagatha svIkAram.
Q. In sthOthra rathnam, SrI yAmunAchArya expressed his shortcomings to bhagavAn, despite his flawless devotion, and asked for acceptance by reminding bhagavAn in sthOthram 64 of the vow he gave to vibhIshaNA. In sthOthram 65 he asked for acceptance “considering my relationship with SrIman nAthamunigaL”. How can we, who neither have such a great lineage nor true surrender and who, in reality have those sins “अमार्यादः क्षुद्रश्चलमति असूयाप्रसवभूः कृतघ्नो दुर्मनी स्मरपरवशो वञ्चनपरः। नृशंसः पापिष्ठः कथमहमितो दुःखजलधेर् अपारात् उत्तीर्णः तव परिचरेयं चरणयोः” , and even more wrongs , ask to be accepted? Or what is the appropriate way for us to ask that?
Depending on an AchArya (uththama bhAgavatha) is the easiest way. Every one of us who are followers of AzhwArs and AchAryas, have the common ancestors “nammAzhwAr” (SatakOpa swamy), thirumangai AzhwAr (parakAla swAmy), emperumAnAr (rAmAnujAr) et al – even if we don’t have bodily connection, we have the knowledge connection. Hence, we can seek bhagavAn through our AchAryas. We need to highlight our lowliness while doing so. There is the incident shown in the life of kidAmbi AchchAn – https://acharyas.koyil.org/index.php/2013/03/31/kidambi-achan-english/ . This relates to https://divyaprabandham.koyil.org/index.php/2017/02/sthothra-rathnam-48/ SlOkam.
Q. If we are unable to recite the entire SaraNAgathi gadhyam, which are the main chUrnikais to recite?
thaniyans, churnikais 1, 2, 10,11, 12, 23 (last).
Q. Is there any pUrvAchArya sthOthram for SrI mahAlakshmi?
chathu:sloki, sriguna rathna kOSam, SrI sthuthi, SrI sthavam, gOdhA chathu:SlOki etc.
Q. As per sUthram 191 in SrIvachana bhUshaNam, “even when a well folded cloth is fully burnt, the warp and woof will appear to remain intact; but when a huge wind blows, it will fly in to pieces which cannot be identified, Similarly, those who are having vaishNava name and form, being burnt with the fire of ahankAram, due to the fierce anger of bhagavAn, will be destroyed completely.” How do we know that we are genuinely and really growing in our sampradhAya vishayam as per AchArya and bhagavath anugraham and do not fall under the category as explained by piLLai lOkAchAryar in this sUthram?
There are two ways to find out.
1 – We have to be honest to ourselves. Then we will know what are our strengths and weaknesses. Then we can try to eliminate the weaknesses slowly, with the guidance of an AchArya.
2 – We have to be honest towards our AchArya and check our progress in his free time. If we have certain doubts regarding our qualities and deeds, we can get them cleared and our intentions/conduct can be validated with him. For this to happen, one should have mutual trust with the AchArya, which will develop over time.
Q. Which granthams mention about many aNdams and that each aNdam has its own brahmA and Siva?
granthams like thathva thrayam etc explain that. The concept is explained in many of the major purANas.
Q. In varAha charama SlOkam, bhagavAn didn’t say anything about SaraNAgathi, whereas in rAma charama SlOkam and krishNa charama SlOkam, bhagavAn explicitly mentioned about SaraNAgathi. So, how does a prapanna see SaraNAgathi in varAha charama SlOkam?
bhaktha means SaraNAgatha there. Because bhakthi yOga needs anthima smruthi and here he talks about anthima smruthi being not needed, the bhaktha here is SaraNAgatha since only for SaraNAgathi, the anthima smruthi is not required.
Q. What is the reason for not reciting the sAthvika thyAgam SlOkams? When we do stuthi or sthOthra pAttam, we say the phala stuthi pAsuram. How this different from sAthvika thyAgam?
Our AchAryas have determined that it is not necessary to do that, since we are already totally surrendered to him and do not need to separately spell out any thyAgam explicitly. It is like going to our father and telling him daily “you are the one who is helping me – without you I cannot exist”. Father will say “Why are you joking like this? Get on with your tasks. No need to tell this everyday”.
pala sthuthi is present for pAsurams, sthOthrams etc – they have a different purpose. They are included to understand the greatness of the particular literature and to attract people who are less matured (and are expecting some benefit). We say it only because they are part of the grantham itself. We focus on the inner meaning of pala sthuthi instead of external meaning.
Q. What is the meaning of the word ‘urai nadai’?
urai nadai means prose.