Acaram Anushtanam

It is a grave sin to give the leaf to cows that were tainted with our saliva, hence it is not customary to do so.

Scripturally it is not allowed, as she is a small child she would not understand if you tell her not to pay respects and also she would not be able to clarify if others question her. Keeping her age in mind, it is not wrong now but as she matures, you can make her understand.

The first abhivadanam is performed to the Emperuman, the embodiment of the Vedas. The second abhivadanam is done towards the antaryami (in-dweller) Emperuman.

As we all belong to Perumal and Perumal is omniscient, it seems we need not mention our gothram, name, etc. but we have to do abhivadanam when we prostrate a grihastashrama Acarya. When we prostrate a sanyasi it is not a practice to do abhivadanam because they have detached themselves from everything and they are neutral.

A Srivaishnava must do Gaya Shraddha, hence they perform it at Gaya only. Have heard that some do it at Badri during a pilgrimage to that kshetra. Have not come across women doing pinda-pradhanam.

Generally, Amavasyai tharpanam, etc. are to be performed after madhyahnika kalam at kutapa kalam (when the sun is hot) or aparAhna kalam (afternoon). Hence, Amavasyai tharpanam is done after morning Sandhyavandanam, madhyahnikam, and Tiruvaradhanam. Sometimes, when it is not possible to wait until such a period, the office goers do this early in the order mentioned. Regarding masa pravesha tharpanam, at times the advent of the month is early in the morning. During such occasions, one can after performing morning Sandhyavandanam, one can do masa pravesha tharpanam, followed by madhyahnikam and Tiruvaradhanam. If the advent of the month is in the afternoon, one can follow the order prescribed for Amavasyai. Madhyahnikam is meant to be performed at madhyahnika kalam. It can be done two and a half hours after sunrise. Even if this is not possible, because it must not go unperformed, one can do madhyahnikam after sunrise when the sun is visible.

During achamanam, three mantras must be recited and tirtham must be partaken thrice.

If the Veda class is before sunrise, you can perform Sandhyavandhanam after the Veda class, and it is not in practice to conduct Veda classes half to one nazhigai (12 to 24 minutes) during sunrise.

The Ghantai must be rung when Perumal Tirukkappu is removed, beginning of aradhanam, when invoking (Avahanam) Bhagavan, during ritual bathing (Snanam), while offering dhupam, deepam, arghya pradhanam, karpoora neerajana, naivedyam, and at the end of Tiruvaradhanam.

It is not a practice to wash our hands and legs right after we return from the temple. It is a practice to sit for a while before washing our hands and legs.

It is not in temple tradition to offer food to Perumal from elsewhere because the prasadam of the temple is distributed to all devotees, if it is cooked elsewhere, it cannot be partaken by all devotees, hence we have a practice of cooking food in the temple kitchen itself and offering them within the temple premises.

The fruits of sins committed are the same, if the Prappanna atones for the sin then Perumal shall forgive else He will punish the offender in a small manner and grant salvation.

Bathing in holy rivers will remove the effect of our sins as our sins are detrimental in adhering to virtuous ways. While the dip in sacred rivers removes our sins, after that if we follow the means for salvation then we shall attain it.

Though there is no clarity in the question, we will provide a response based on the extent to which we have understood the question. If you are not related, there is no asaucam.

Madhyahnikam can also be done facing the East or North. As you have mentioned, if Madhyahnikam is done in the forenoon, it can be done facing East. If it is done in the afternoon, it can be done facing North. There is no contradiction. Do as you have been taught.

The response to this question can be found in the link below. https://sudarsanam.sampradayamanjari.org/shobhakrit-aippasi-accaram-anushtanam/#Q48AIP23012

Bhagavata means one who belongs to Bhagavan. Supreme among them is the Bhagavadhotama. Anyone can be called so. Sincere kainkaryapara-s, those who are orthodox, those who possess good wisdom, those who have faith in Bhagavan, those who are deeply devoted, with resolute detachment, et al, anyone among these group of people can be called a Bhagavadottama. We can celebrate them as far as we are concerned.

Ganga snanam is an important aspect of Kumbha mela. As this is important for all, it is also important for Sri Vaishnava-s. Other than this, there is no other significance to this. Acharya-s have incarnated to propagate much more important matters related to the tradition.

Ashtakshara mantra japam must not be done during Mahapradosha kalam.

As per Sri Vaishnava tradition, yes, they must have undergone samashrayanam. Leaving aside the Dharma shastra for a while, it is better if they have undergone samashrayanam.

Will let you know where Snanashatii vastram is available.

There are differences based on the tradition. Get to know the details by asking your respective Acharya-s or elders of the house. I think it is done separately. Even in this traditional differences exist. Each tradition follows different practices. Ask the relevant Acharya-s or elders. Ashtakshara mantra japam is done during all three periods. Charama shloka is not recited the same number of times as the Ashtakshara mantram. At least, it must be recited 10 times.

Kolam can be drawn at the entrance of hours on Amavasyai day.

All these must not be done during Mahapradosha kalam. It is also said that learning of Vedas is not allowed during daily pradosha kalam. It is a period to perform Sandhyavandanam along with Ashtakshara japam. They might have laid down this stricture to ensure that nothing other than Sandhyavandanam must be done during this period. For example, some might be inclined to do Sandhyavandanam after reciting Sri Vishnu Sahasranam in the evening. It might have been said to ensure that it is not done so.

Prostrate him and receive his blessings. Financial offerings can also be made. If any services are required, those can be rendered. Can try to help in other ways possible.

According to the scriptures, wedding days must be celebrated. It is based on the nakshatram. Can perform aupasanam, etc. on that day. Prostrate Perumal and elders. Can prepare special sweets and offer them to Perumal.

There is no difference of opinion between Vadakalai and Tenkalai traditions that Paramatma is an antaryami in both sentient and insentient beings. There is only a minor difference related to how Emperuman is present within a Jivatma. Jivatma is very small in size – it is in the dimensions of an atom. There is no such thing as the inside of Jivatma; given this, for the question of how Emperuman can be present inside such a Jivatma, our elders have provided answers – there is no part of Jivatma that is not associated with the Paramatma; there is no such thing as inside of Jivatma; Emperuman pervades the external portion; according to our elders, because there is no inside, it cannot be said that Paramatma is not present within a Jivatma. Besides, Emperuman is present as an antaryami within all materials.

The cloth that is used while bathing is called snana-shati which is small in size, it shall not cause discomfort while bathing. There is no such thing as a third cloth, only a dhoti and upper garment.

If possible, you can go with your husband; if not you can seek blessings on your own which is not wrong.

For each daily austerity the respective shlokas are included in their practice itself – for instance, a shloka to recite before sandhyavandanam, is included in it; for each sankalpam, one must start with ‘shuklAm bharataram..’ which is included in their practice itself. For regular household activities - like after waking up one should chant the name, Hari, before partaking food Govinda Nama should be chanted, and apart from these the relevant shloka has to be chanted for specific austerity.

One can bathe at the place where you stay before taking a dip at Prayagraj or one can bathe in Prayagraj and observe sankalpam and take the sacred bath again. That place has the tradition of performing tarpanam irrespective of shraddha tithi or not, but our elders do not follow such tradition hence it is better to just take a sacred bath.

During pradosha kalam, which is the three periods that are one and a half hours before and after sunset, one must maintain silence. Our elders and Acharya-s have practiced mouna vratam. One must not partake any food during this period. If possible, follow these. Learnings, kalakshepam, chanting of Sri Vishnu Sahasranam, Vedas, etc. must not done. For Gyanam, Vigyaanam, and Pragyanam, each text like the Shrimad Bhagavad Gita, the Vedas, etc. has provided different meanings based on the context. Clarify which context your query is related to. Svami Desikan has composed shlokas in several instances within stotrams such as Devanayaka Panchashat, Bhagavad Dhyana Sopanam, etc. If he has not composed something like Paduka Sahasram, it is because Tiruvadi has not made him do so. The respective Perumal-s were responsible for Desikan to compose the respective Stotram-s on those Perumal-s.

Agama states many yogis particularly Sanaka-Sanakadis reside at Swetha Dveepa. Even if one attains Srivaikuntam, we do shraddha for the Bhagavan who resides inside the departed soul.

Yes, she can perform Samshrayanam and Bharanayasam.

Festivals need not be celebrated following the festivals at temples, but they should be celebrated as per the practice of our elders and as per the traditions shown by Acarya-s.

There is no need for a Brahmachari to wear Angavastram. If the Brhamachari has undergone Samashrayanam, has undergone Ahnika Kalakshepam, and has been preached Tiruvaradhanam, then he can perform so.

In the case of a maternal uncle, for men, the duration of theetu is for three days; for a married woman, it is one and a half days.

Based upon Astrology these days are not considered prime to do certain things, Emperuman`s incarnation and Astrology are two different aspects; just because He incarnated on these days, it does not imply these days are good. Based on Jyotisha Sastra we do not perform auspicious things.

Salangai pooja is done to honor the relevant Lord of dance, it is not harmful to avoid but you can go for the sake of your child and need not participate in worshipping, after all, there is no need for a Prappanna to worship demi-gods.

While some perform wearing silk, our elders do not have this in practice. Avoid wearing silk, wear washed and clean clothes while performing tarpanam. Tarpanam should be done being seated; if not use a plank or chair but make sure you do them carefully such that the water added does not come in contact with your legs.

If the Sangkramanam is during the first half of the night, punya kalam, and tarpanam are on the previous days. If it is during the later parts of the night, tarpanam, etc. are done during the following day. If it occurs middle of the night, according to a statement, tarpanam can be done on both days. Even when Sangkramanam is in the middle of the night, if it is Shadasheeti punya kalam, tarpanam must be done only on the next day. The only exception to this rule is during the two Ayana kalams – regardless of whether it is Dakshinayanan or Uttarayanam, tarpanam must be performed only in the Uttarayanam. During other months, even if it is Sadasheeti punya kalam and even when Sangramanam is during the first part of the night, tarpanam is performed only during midday (According to the statement ‘madhyAnAn upari kriya’).

Tulasi leaves have to be plucked only during the ordained times and days. It is not wrong to use the leaves used for Aradhanam to make a medicinal decoction. Otherwise, you can use one plant exclusively for Tiruvaradhanam and another plant for medicinal purposes. There is no need to remove Tiruman while conveying condolences.

Yes, if you can perform shraddha at Gaya you can do so even if you are a Prappanna as our elders have done so.

Swami Desikan has proved based on Pancha-Rathra Agama that one has to prostrate four times; similarly, he has quoted in his Satcharitra Raksha, based on evidence from Pancha-Rathra Sastra on the length and breadth of a Tiruman. Based on his texts, Vadakalai sect follows this practice. The tradition of Thengkalai can be known from the relevant Acarya-s of that sect.

Generally, samshraynam is done after upanayanam.

If you follow as per scriptures, then one must observe theetu.

As mentioned in the previous issues, if you are doing these in a temple premises, these are performed facing the direction where Perumal is. In other places, it is not done so.

One who does not perform the ordained austerities must render aparada kshmapanam, rather than asking for kshamapanam, it is imperative to perform daily austerities and scriptures do not prescribe to render kshamapanam daily, hence it is advisable to start the ordained daily austerities.

One can partake millets that are allowed by scriptures.

Generally, many have performed sharanagati in our households and hence we do not know the major differences. All have done sharanagati. We do the 13th day Apara Karyam considering that everyone had performed sharanagati and had attained the divine feet of Acarya. Subham is also applicable for non-prappannas; seva kalam can also be conducted for them. By practice we say one has attained the holy feet of Acarya; and for those who have not done sharanagati, will take re-births.

Generally, during the anadhyayna period, one should not recite Nalayira Divya Prabandham but during Margazhi we can recite Thiruppavai and Thirupalliezhuchi. We shall give details on this later.

It is not wrong to say Ramanuja-dasa while doing abhivadanam but the austerities are based upon one’s gothram, suthram, shakai, and vedam upon which rituals like sandhyavandanam, vivham, upanayanam, seemantham are based; accordingly, this includes avani avittam. Hence one must know their gothram, suthram and should never forget them. Those who belong to their respective gothram and suthram must utter the respective name of the sages (all the sages (rishis) are pious vaishnavas) mentioning Ramanuja-Dasa along with. If we leave this out, we shall loose the austerities starting from sandhyavandanam, yagnopavitham etc. The term Ramanujadasa is tradition-based while Abhivadanam is Vaidika-based, there are no contradictions between these, we cannot say one will do because both are required.

After Samashrayanam It is very important to partake only the food that has been offered to Bhagavan; food that has been offered to Perumal in the Vaishnava households. Food that has been tainted with saliva and other impurities must be avoided. One has to perform sandhyavandanam every day and keep performing mantrajapa to the best extent possible. These are to be adhered. For a woman, marriage is like the upanayana samskaram, a man qualifies to prepare food in an orthodox manner after upanayanam and a woman acquires that right after marriage and not before that.

It is inappropriate to wash the Thiruman kappu before going to sleep. Swami Desikan has stated that one should be with Thiruman kappu even while sleeping. We should wash that during the morning bath so that we can apply fresh Thiruman kappu for the day.

No, one should not worship or sing upon demigods after Bharanyasam.

We have not heard that one need not perform annual oblation after offering atma pindam at Kasi and Gaya because everyone performs annual oblation even after offering atma pindam, we shall provide elaborate details later on this.

You have already pointed out in the 3rd query – it must be performed in an abridged format with 10 counts of Gayatri Japam during both birth and death-related asucam periods. It is not a practice to perform anganyAsa and karanyAsa. The mantra-s for japam and pranayamam must not be uttered through mouth and it is a rule to do them mentally. During long-distance travels, sandhyavandanam can be done mentally with the relevant mantras. Even so, after reaching a place where water is available, the previous day sandhyavandanam is also performed. The rules and regulations are the same for asaucam periods related to birth and death. It is not clear what you mean by notes/references.

The daily sunset time is the pradosham period. At that time sandhyavandanam has to be performed; one should not learn Veda, sleep, etc., at that time. Veda parayanam can be done if it is an ongoing recitation at the temple. Special rules are applicable for Maha Pradosham. One should not recite Vishnu Sahasranama; it can be recited during a temple utsavam or recitations organized at the temple. Observing silence is prescribed for Maha-Pradosham, so if there is a recitation at the temple one can recite so. During anadhyayana period, Veda Parayanam and other parayanam can be done at the temples. One should not recite them at home. But there is nothing specifically called daily pradosham.

The sankalpam-s for snanam, and tharpanam performed in the rivers, must be done facing the East. No need to consider the direction of the flow of the river. For snanam alone, the flow of the river is considered. One faces the direction of Perumal while performing austerities at temples. If that is not convenient, one can face East or West for the respective austerities and time, which are prescribed in the scriptures. If madhyahnikam has been performed in the morning, no need to perform during the noon. It is not a practice to use ash and yellow pumpkins on the tharpanam day.

You can keep pictures of Emperuman on any side, not much harm in it as the Perumal sanctum is facing east. Some houses do not keep pictures facing south as their elders have stated such, do as per the words of the elders of your house.

He can perform Tiruvaradhanam for Perumal.

One can follow if there is a practice of doing Tulasi pooja in the concerned household. In our sampradayam, the guru Parampara had not mentioned this, so follow the practices of your household.

Nazhigai must be calculated from sunrise. One Nazhigai is 24 minutes.

Yes, a Prappanna can pray, worship, and render services to Anjaneya after Bharnyasam in any adjacent Perumal temples or Anjaneya present at a sanctum of Perumal.

Whom are you referring to here as Vaidika? Is it a Brahmin or the one who had learned Veda? As the question is not clear, answering this is difficult.

If shathari is offered to the baby, it can be accepted. Based on the perspective that after having surrendered the soul unto Perumal, we don’t need to do anything for own self and hence the archana is done in Perumal’s name and it is not a practice to do it in our name. Even if done in our names, no harm in the practice.

It is customary to draw kolam at the entrance during amavasyai, but not during mahalaya amavasyai. If the elders say not to draw kolam, then it should be avoided.

If your in-laws permit you to light up mavilakku, then you may do so, or if they feel it is enough if they light up, you shall abide; it is better to follow their words.

Fruits like pineapple, and custard apple are offered but have not seen papaya, or dragon fruit as offerings.

Agamas have stated one has to sit for sometime before coming out of a temple. Swami Desikan has also mentioned the same, so one can sit and recite Stotra-s before exiting a temple.

While performing sandhyavandanam at temples, it can be done facing the main deity. At other places, it is done facing either East, North, or West as appropriate. Since Perumal is present in temples, it is the practice of elders to consider that Perumal Himself is verily present and perform sandhyavandanam at the temple facing Perumal’s sanctum.

Women must not recite Vedas. Among the men, those who have learned Vedas properly can do Veda parayanam. On the day of Shubha, generally, Upanishad can be recited. If possible, a small part of Samhitai can be recited. For Veda sattrumurai, there are prescribed Veda panchadi-s (The last panchadi) for recitation. Books are available for this and can be relied upon.

It is not in our tradition to place a photo of the person during shraddha.

Yes, Stotra-s can be recited during that period.

Gayatri japam must be done with the count specified, as this is considered superior to reciting without count specification.

While bathing in holy rivers, one should not stand on the shores and offer arghyam into the water; if offering arghyam to water, one should stand in the waters and offer arghyam; one should touch the waters with the left hand and do achamanam with the right hand.

One should not wear just a cloth but wear it as a kaccam while taking a bath.

We get teary-eyed at the sanctum of Perumal while contemplating his divine qualities, this is due to our deep devotion towards Perumal and not for mundane reasons, hence this cannot be considered a misdeed.

We have answered about yellow Srichurnam many times. Yellow is untainted while red is a derivative of yellow and yellow is made from Haridrachurnam amidst invoking Srisuktam chants, hence wearing yellow is considered special.

There is no need to observe any other vratam apart from ordained vratams like Ekadasi, Sri Jayanthi, and Sravana Dwadasi for those who have done bharanyasam; but it is not wrong to observe vratam for Thiruvenkatamudaiyan. Those who observe vratam on Saturdays should observe Dwadasi paranai in the morning and fast during the evenings; if Dwadasi occurs on Saturday, Dwadasi takes precedence.

It should be done facing east or north.

Yes, an infant can be taken to the temple within a year.

While receiving blessings in a goshti, we need not do abhivadanam.

Yes, she can definitely undergo samashrayanam and bharanyasam and you can approach and request an Acarya for both and he shall guide and perform accordingly.

One should not leave halfway through Tiruvaradhanam, if the food is not ready, one can offer fruits and conclude the Tiruvaradhanam and proceed for tharpanam. When the food is ready, it can be offered to Perumal.

Not sure about which Perumal prasadam your query is related to. After Mahalaya paksha tharpanam, we usually partake prasadam that was offered to our house Perumal during Tiruvaradhanam. If the query is about partaking temple Perumal prasadam – since one is expected to partake palaharam after tharpanam, if the prasadam given is of palaharam category, one can partake that; but if the prasadam happens to be made of rice such as Puliyodharai, Dadhiyannam, etc., it is not partaken. On that day, food must partake only during the daytime, and fasting is observed in the evening. Those who are unable to fast, are allowed to partake palaharam, but if it happens to be made of rice, it must be avoided.

You can certainly pay respects to your Acharyan and worship at Divya Desam-s and perform Gaya shraddha.

If we break one coconut and use it for that day’s thaligai, we cannot use it again for the next day Tiruvaradhanam. Notes: We do not prepare thaligai for Perumal during the night; maybe we can use the remaining coconut for the food we prepare at night and offer the same to Perumal.

Few people have the tradition of lighting mavilakku for Emperuman and some light mavilakku specifically for Thiruevvul Perumal during Thai and Adi amavasyai; so while lighting such a lamp, it is imperative to draw padi kolam at the entrance and can offer festive thaligai to Emperuman. But on other amavasyai days drawing kolams is not in practice. Notes: Some houses do not have the practice of lighting lamps but they celebrate these days festively, so follow as per the household tradition.

One should not wear a new dhoti to perform tharpanam; some wear silk dhoti as an alternative, but elders wear a cloth called dhavali (woolen material) to perform tharpanam. Silk dhoti is allowed but avoid new dhoti.

You can make them understand by quoting some more references that Vishavaksenar and Pillayar are not the same. While Vishvaksenar belongs to our Acarya goshti, he is Perumal’s Chief-of-Army and one of his army personnel is Pillaiyar; Vishavaksenar has two tusks along with conch and discus, unlike Pillaiyar who is one tusked minus the conch and discus. Those who have performed Bharanyasam should not worship demi-gods. No harm will occur if we do not worship any demigods. Azhwar sang ‘nAvaliTTu uzhitaruginROm naman-tamar talaigaL meedhE’. As these demi-gods are under Emperuman, they shall never cause harm to His devotees. A sharanagata should have absolute faith. If one has a fear of Ketu dosham, Garuda Panchashat can be recited as a remedy as it annihilates all the sarpa dosham. As you have mentioned all the Desika stotrams can be recited. To mitigate one from this fear reciting Garuda Panchashat will be effective. It is not harmful to have celebrated Vinyakachaturti before bharanyasam, as bharanyasam would have eradicated the sins that have been accrued before; but after bharanyasam when we knowingly commit, it shall become a sin; the thought of the youngsters will prevent the elders from committing such offense. To make them realize, they can listen to the kalakshepam on Shrimad Rahasyatrayasaram delivered by Sri U Ve Navalpakkam Vasudevacharyar on the link provided https://www.sampradayamanjari.org/kalakshepams/.

Yes, Hiranyagarbha Salagrama is a type of Salagrama murthi.

Yagyopavitam must be changed after the conclusion of asaucam. If Charama Shareeram is touched, it must be changed. No need to change yagyopavitam when a Charama Shareeram is sighted or when one has gone for a condolence visit.

Samashrayanam is Pancha Samskaram. Only when one has undergone Samashrayanam, does one become qualified to perform certain karma. But bharanyasam is not so, as it does not grant any qualification, except that it leads one to Moksham; otherwise, one does not attain salvation. We have dealt in detail about Srichurnam in the past issues (Refer to the Plava varsha Purattasi release in this link https://sudarsanam.sampradayamanjari.org/sudarsanam-monthly-releases/ Yellow-colored Srichurnam is pure form; red-colored Srichurnam is created from yellow Srichurnam, which is the only difference. When using uddharani for achamanam, one must be forced to place the vessel near one’s leg and that is not the right practice. And one will not be able to sit on a wooden plank. Since in our tradition, we hold the vessel in the left hand to perform the achamanam, there is no use for uddharani.

This is the series mentioned by the Jyothisha Shastra, and useful for referencing the Rasi; Svati is called Nishtya in the Vedas. Azhwar has sung as ‘sOthi’.

Based on the scriptures, she must not be seated. For your grandson, the upanayanam might have to be performed as per their tradition.

If one is not fasting, one can partake it. Elders have advised that banana fruit must not be partaken after the occurrence of Dwadasi tithi.

On the 11th day, punyahavacanam must be performed for the child, mother, house, etc. Hence it is better to have this done by the vadhyar.

No harm in holding the book for your husband.

It is certainly not a practice for women and non-Brahmins to recite Sri Vishnu Sahasranam with Pranavam and NamaH.

The given day must not be associated with Dasami for 4 Nazhigai-s before sunrise; that is, if on the previous day, Dasami exists for more than 56 Nazhigai-s, Ekadasi vratam is not observed the following day. These calculations are based on the detailed study of Dharma Shastra, statements from Smruti, etc. and hence these differences are based on the traditions.

In the houses of Elders, it is not a practice to include lemon on Dwadasi paranai day. However Some do so.

It is better to use two strands of entwined wicks to light a lamp; if only one strand of wick is available, it can be folded with the two tips bound together to light the lamp; but if the two strands of wicks used get shortened over a period, one must not separate them into two different strands and reuse for lighting lamp. When using a single strand of wick folded with two tips together, use it to the extent possible and replace it. It is best to use two different wicks to light a lamp. While partaking Perumal tirtham thrice, it is enough that one does so with devotion and there is no need to recite anything. Agama-s say it is auspicious or special to partake Perumal tirtham thrice. For hair cut or shaving: Mondays and Wednesdays are the best; Tuesdays and Saturdays must be avoided completely. Tithi-s such as Ekadasi and other days of fasting must be avoided. At any cost, it is prohibited on Sashti tithi. Tithi-s such as Caturthi, Catudasi, etc. are also not that conducive. Must be avoided on Ashtami, Caturdasi, Amavasyai, Paurnami, Ekadasi, Dwadasi. Doing this on Fridays is harmful to a mother; a few whose mother is no longer alive choose to cut hair and shave on Fridays. It is similar to other tithi-s as well. Whatever the other parameters for Mondays and Wednesdays, some say it is ok to cut hair or shave; but if the tithi on these days is Sashti, or if these days are Ekadasi and days of fasting, one must not shave or cut hair on Mondays and Wednesdays. Must avoid haircuts and shaving during Bharani and Krittikai nakshatram-s. As there are possibilities for a yagyopavitam to become tainted due to extraneous contacts, it is a practice to change them after every shave or haircut. It is not a practice in our tradition to perform Perumal thirumanjanam without a vastram; but it is a practice at other places.

Kindly follow the practice of the respective households.

According to a tradition, to wear the vastra yagyopavitam (The Uttiriyam, the upper shawl) as a yagyopativam. If unable to do so, one wears an additional sacred thread instead. It is done as per the tradition that one follows.

Mahalayapaksham can be performed for our relatives who are in the same gothram as us; these can be classified under the category called Karunya Pitrus.

Generally, as a practice of orthodoxy, everyone uses their tirtha patram for Vedic rituals. One must not use the vessel used by others.

The ring finger must be used to apply Thirumann, as clearly stated by Swami Desikan.

If one begins the sandhyavandanam before sunrise and sunset respectively, prayshcittam is not required.

Generally, men should take a head bath every day; and it is a must when a man’s father is no more. Some would say that school-going children, children who go for Veda adhyayanam, need not take daily head baths while they are bachelors. The stipulations after the demise of a mother are not applicable here. It is considered special to take an oil bath on Saturdays. For women it is Fridays. Oil baths must not be taken on days of fasting, Amavasyai, Ekadasi, Paurnami. An important aspect of an oil bath is that it must be taken only after 8 AM and after the performance of Sandhyavandanam and not before.

There is no asaucam when a daughter of Dasaratra Gyati attains Paramapadam. At times, based on the place and time, it is better not to inform about an asaucam. When someone has set about to fulfill an important prayer, one must not inform the other about the asaucam. We must physically remove ourselves from that place. When we are nearby, we are obligated to inform about the asaucam, hence it is better to move away. Asaucam is applicable only when one comes to be aware of the incident that caused asaucam. If we are not aware, no asaucam. If one is not informed about asaucam, it does not taint.

Partaking Paduka theertham is equivalent to partaking Pancha-kavyam. We take Pancha-kavyam as an atonement for eating foods that are not prescribed. Sripada titham is also similar to Paduka tirtham for atoning. As there is a shloka for Pancha-kavyam, similarly there is a shloka to obtain Paduka theertham for atonement. One has to do sankalpam and accept Sripada tirtham as an atonement for the misdemeanors. One thereby gets purified. Elders have this in practice. One has to obtain the shloka as an upadesam from elders to accept Sripada theertham.

Chaturmasya Sankalpam is being observed by saints of all traditions.

One should not read Pancharathra agama without having undergone samashrayanam and upanayanam as they are similar to learning the Veda.

The scriptures have ordained that if a star occurs on two different days in the same month, a birthday must be celebrated only on the second occurrence of that star. For birthdays and shraddha, we must follow the rules laid down by the scriptures. For a given day, if the star under which one is born exits for 12 nazhigai-s from sunrise, the birthday is celebrated on that day; if not, it is celebrated the previous day. For example: On a Wednesday if the star Revati exists for 12 nazhigai-s from sunrise, that day is considered to be a birthday. If Revati exists for 11 and ½ nazhigai-s on Wednesday, the birthday is celebrated on Tuesday.

Yes, you can send your children to learn Shastra after their twelfth year. There are good institutions that impart Vedic teachings as per our tradition; you seek this after properly completing the upanayana. Places like Tirupati conducts Tenali pariksha. So, you can proceed certainly to make them learn education based on sampradaya.

Yes, one should not partake anything without offering it to Perumal. When we make pickles, we offer the whole batch the day we make them; similarly, when we make appalam dough, we offer the appalam balls made out of appalam dough to Perumal. Moreover, our elders have said we can make a fresh batch of appalam and offer it on the same day as it is not considered tainted. Elders have the practice of offering fried appalam from fresh batch on festive days.

There are reasons like lack of space or practice. Each temple has some reasons. But the temple does not have any defects due to the lack of Dwaja Stambham. The temple which does not have Dwaja Stambham conducts Brahmotsavam regularly and offers bali-samarpanam every day.

One need not worship at the sanctum of the demi-god; adiyen is not aware of the practice at Thirukkurungudi but has seen elders not worshipping the sanctum of the demi-god at Thirukkarambhanur.

Though it is not a taint to wear the same set of clothes worn in the morning for the evening, it is better to wear a fresh set of clothes again to perform evening austerities as per the practice of our elders. If we use the same cloth the next day, then it is considered tainted.

For such situations, our elders have Dhyana Shloka which is recited before commencing the japam. Try and understand the meaning of the Dhyana Shloka. This Shloka contains the description of the form of the deity upon which the japam is done and methods to meditate upon that deity. While performing japam, external thoughts afflict one when one does not meditate upon the divine form of Bhagavan. To the extent possible, learn to meditate upon a form of Perumal and this will prevent external thoughts from coming in during japam.

Generally, Ever-silver vessels should be avoided as it is mixed with iron. Vessels made of silver, copper, and brass can be used as our elders use the same; otherwise, there is not much of a disparity in metals. Moreover, scientifically water filled in copper vessels is considered good.

Swami has stated after applying 12 Thiruman kappu, if there is any leftover it has to be applied on the head which makes it 13 and there are no separate Thiruman kappu other than this. One should not clean the remaining Thiruman or Srichurnam paste in the palm and it has to be applied on the head and there is a mantra to apply it on the head.

It is not acceptable to offer bananas with skin; we should offer them like how we eat. Some offer it by peeling just a part of the skin. In temples, it is not feasible to peel the entire skin of the fruit as it has to be given back to the devotees and Emperuman accepts it as well. But in houses, it is better to peel the skin and offer the banana. If there are lots of fruits, offer it according to convenience. If there are 12 bananas, peeling all of them would not be conducive as the fruit might attract flies. Yes, fruits that are offered to Perumal can be given along with thamboolam to guests

As an alternate day has not been specified for Gayatri Japam and must be performed on the stipulated day, plan your travel; accordingly, one can do the japam either early in the morning or at the travel destination on reaching there. Make some such arrangements. Ask us again if you are completely unable to make alternate arrangements and you have missed Gayatri Japam and we will let you know what needs to be done. No specific atonement has been specified. Since it cannot be done on any other day, Gayatri Japam must be done on the mandated day.

If Ekadasi occurs during a festival and the food offered cannot be partaken, hence one can offer fruits. As preached by Perumal, He accepts leaves, fruits, flowers, and water; fruits can be offered as such. If Ekadasi falls on festival days, if there is no use for the offerings to Perumal, fruits can be offered instead. But if Ekadasi occurs during important festivals like Sri Jayanti, one has to offer special delicacies meant for Perumal even though one is fasting and partakes them the next day after the completion of Ekadasi vratam.

If Ekadasi occurs during any festival, Ekadasi observance is a must. Rice has to be broken and cooked along with other delicacies for offerings to Perumal and then it can be partaken except by those who observe fasting as per the prescribed rules.

They must not. It is one thing for a non-Brahmin to be a Srivaishnava, but they cannot become a Brahmin; ‘Brahmin’ is a caste while, Srivaishnavam is a tradition. They are not permitted to wear the holy thread and perform Vedic rituals.

A Brahmin household should keep a Tulasi plant; if not, one can use flowers that are suitable for Perumal Tiruvaradhanam.

Yes, Moksha is assured for those who render Bharasamarpanam, but skipping the karma will accrue sin. Shall explain later as to what Vyasapindam is. We do shraddha towards Bhagavan for our Pitrus.

Bathing refers to taking a bath from the head, when one is sick one can refrain from head baths, but it is better to take a bath every day to perform Thiruvaradhanam for Perumal. Notes: Student Brahmacaris need not take a head bath every day.

One should not partake anything before Tiruvaradhanam. The Madhyanika period starts around 10.30 in the morning, so one can perform Madhyanikam at that time and proceed to do Tiruvaradhanam. All these can be completed by 11.30 a.m. Those who are not healthy shall do them slightly ahead of time. If one has to take medicine in the morning, they can offer Perumal milk or fruits in the morning and can partake them. Those who are fit can wait until 11 am and partake food after Ijjyai. Food that is cooked during evenings and nights should also be offered to Perumal before partaking it. There are certain discomforts in carrying food during a long journey, hence it is generally not permitted; if there are no other means then one can hygienically carry roti by covering the tiffin box in a cloth.

One has to perform Tiruvaradhanam to the best of one’s ability in maintaining the orthodoxy. If well water is not available, arrange for water from Direct Borewell; if this is not possible, make sure the water offered is pure. Notes: Those who live in apartments should strive to offer pure water for Tiruvaradhanam; one can take some water from a nearby well for Tiruvaradhanam; or shift to an apartment that has a well, or arrange for a bore in your apartment where the water can be pumped from the bore well directly. These reflect our efforts in offering the purest to Perumal; where there is a will there is a way. One has to perform Tiruvaradhanam without fail, it is fair to offer pure water as well.

As per the system of elders, folding the clothes in a woolen blanket before partaking food is considered Madi except on days such as shraddha, etc. During Amavasyai, tharpanam days, etc., as the clothes should not be dried consecutively over two days, they dry the clothes after sunset; on days such as Amavasyai, since tharpanam is done after noon, clothes are dried in the mornings. One should be careful not to come in contact with door mats or curtains. Though jute is better, it also contains some taints, hence elders do not perform Tiruvaradhanam after coming in contact with such things.

Adorning new yagyopavitam after shaving is an etiquette that is still being followed. Since yagyopavitam comes into contact with foreign bodies, it is a practice to replace it after every such occasion. Though it is difficult to undergo Sarvanga Kshauram in the cities, several elders seek out those who can do Sarvanga Kshauram. Even in these times in certain villages, towns, or cities, people pay inordinate amounts asked for to undergo Sarvanga Kshauram. There is no harm in spending on this to observe a righteous ritual. Shaving up to the hips is not a practice prescribed by the scriptures.

Using well water, and wood ovens is related to orthodox practices; one has to follow it to their ability. But eating onion is prohibited by the scriptures which will result in sin, it is like drinking alcohol. Notes: Purity in food results in a purified mind, “AhAra shuddhau sattva-shuddiH sattva-shuddhau dhruvA smrutiH”, is the Vedic statement; food influences our thoughts hence eating outside food should be avoided.

Generally, everyone builds a house based on vastu shastra. There is a calculation on where the kitchen and well should be situated. Apart from this, there is no need for any other things. It is sufficient if Vastu homam is performed during Grihapravesam (Housewarming ceremony). Notes: These days everyone considers Vastu. All the demi-gods are present in a Vastu Homam and we have to conduct this with devotion as Emperuman is the inner Lord of all.

Bathing in holy rivers is considered special and it is not a must that one has to travel to another place to take a river bath. Taking a bath in the river eradicates taint and then one can perform sankalpam and take a bath once again in the same river. The river keeps flowing hence it is considered fresh water. While taking bath in sea, one has to bathe beforehand, and one should not touch sea water with taint.

It is said that one must place the pavithram in one’s right ear since it river Ganga is said to be present in a Brahmin’s right ear. As this is considered a place of purity and due to the presence of Ganga, we can keep the pavithram on the right ear. As the pavithram can fall, it can be placed on a plate and can be worn again after performing achamanam, etc.

One has to maintain purity while going for kainkaryam in temples, it is not wrong to come into contact with other fellow kainkaryaparas, but if one happens to touch others it is not possible to take a bath halfway through to temple. Must ensure we do not come into contact with anyone. Mantra snanam is not done through rishi chandas; yes, sankalpam has to be done for mantra snanam. Notes: If we need to maintain purity, we should be cautious as well. If the temple is crowded, one cannot avoid coming in contact with others which is accepted.

It is better to get to know what type of kinsmen the deceased are, whether they are 10- or 3-day kinsmen, and observe asaucam accordingly. How can you observe asaucam without knowing this? Ask any elders who might be alive or find out if they have written down about the lineage to learn about the generations. It is a must for one to be aware of the generations in one’s lineage. It is a different issue if one is not aware whether the deceased are kinsmen, but one must get to know whether the deceased are 10- or 3-day kinsmen to observe asaucam accordingly.

It can be inferred that you are the daughter-in-law belonging to the Vadakalai sect, hence Bharasamarpanam should be done. It is not wrong to perform samashrayanam again under your own Acarya. You and your husband can come to India as soon as possible to render Samashrayanam under your Acarya.

It is enough if we worship Sriman Narayana alone; let them ridicule. To explain it in a worldly manner, a prime minister has the authority to oversee or change all the ministries; similarly, Sriman Narayana is the supreme God who appoints all the demigods to do their roles. When the prime minister is close to us and is willing to do our bid why should we seek other ministers? We need absolute faith in our Lord Sriman Narayana and need not resort to other Gods and no sin will be accrued as a result.

During evening Sandhyavandanam, arghyam is offered while the sun is still present and upasthAnam is performed after the rise of nakshatra-s; it seems the query is asking that when one chant 108 Gayatri mantra-s on all other days since one is allowed to chant only 10 on Pradosham, must we wait for nakshatra ArOhanam for upasthAnam; generally, elders after offering arghyam at the appropriate time, chant Gayatri mantra for 10 times and wait for upasthAnam time; if not possible, is not wrong if the offering of arghyam and performance of upasthAnam are done with a slight deviation in timing; even on Pradosham days, Sandhyavandanam must be performed on time.

One Salagrama Perumal can be kept and not 2 or 3; but after the count of 4 one can have any number of deities irrespective of odd or even numbers. If you feel 9 is an odd number, you can secure one more Perumal but there is no need for a separate box.

Dried Tulasi leaves can be used but not plucking of the purple/yellowish or dried leaves. Husband-wife can perform, followed by close relatives or brothers can do. There is an order for this depending on who the kartha is. Books like Acara Sangraham provide details on the order of Kartha-s. If the woman is present, darbha grass can be obtained from them to perform the rituals. Aditya does not obtain power vested by Ravana. It is Emperuman who grants him the strength and by its power, He killed Ravana like how He destroyed the clan of demons through the monkey army. Notes: When Emperuman recited Aditya Hrudaya, He worshipped the inner Lord Narayana.

Brahma Yagyam is one among the Panchamaha Yagyam. Brahma Yagyam is a daily recitation of those Vedic lessons that we have learned to ensure we do not forget them, to the best of one’s ability. It must be done without fail. At a minimum, one must learn Purusha Suktam for daily recitation. Those who have done Veda adhyayanam, will recite one prashnam every day. Those who have undergone upanayanam perform this as soon as the adhyayanam commences. Since this is a Nitya Karma, it can be performed only as long as one’s wife is alive. Since this is a Yagya, a householder loses the capability to perform this after the ascension of one’s wife to the eternal abode. Householders need not perform Samita Dhanam. Samita Dhanam is Samit+Adhanam, meaning offering of Samit to Bhagavan through homam/agni (ritual). It is a duty of the bachelors (Brahmachari) The mandatory Nitya Karam-s for a householder besides Sandhyavandanam, Brahma Yagyam, and Tiruvaradhanam are – Vaishvadevam, Devarishi, Kandarishi, Ptiru Tarpanam-s, Adhara Shakti tarpanam, etc. Aupasanam is another mandatory Nitya karma.

If it is banana fruit, two must be offered. If a fruit is unfit for our consumption, it is not offered to Perumal. One or two apples and other similar fruits can be offered. Notes: Leftover fruits that were offered earlier must not be re-offered to Perumal. Fruits left over after we partake or fruits that are bitten by rats, must not be offered. Without any such defects, even half a fruit can be offered as pieces, and we can later partake them.

Yes, madi applies to silk dhotis as well. Silk is considered to be madi and there is no need to wet them. If washed, the degree of madi could become lesser but it can be considered a madi cloth.

Yoga can be performed for physical well-being. If Surya namaskaram does not include any sankalpam or mantra, there is no association with any demi-god. One could think of Surya Narayana Perumal while doing Surya namaskaram.

When the relative who performed upanayanam for the child attains Paramapadam, a bath is enough. If that person had also taught Vedas to that child, one-day asaucam can be observed.

Our will (sankalpam) is subservient to Bhagavad sankalpam. Bhagavad sankalpam is the Main Switch, our sankalpam is a supplementary (Individual Switch) within that.

During an Archana, we can mention ‘Bhagavad preethyartham’. Mentioning names and gothram is not a practice in our tradition, as it implies being materialistic.

Continue to recite Desika Stotra-s and Prabandham.

No need to atone. Continue to recite Shrimad Azhagiya shingar thaniyan. Can recite both Acharya-s thaniyan-s.

This is ordained by the scriptures. It is like a Holiday.

Sankhya's religion is misleading. As per the religious practices espoused by the Gita, after performing Karma yoga, while one is in Gyana yoga, one who desires Kaivalya, will attain it. Siddhar-s are those who have perfected Yogam. There are eight types of Siddhi. The attainment of Kaivalya is different from the attainment of Siddhi.

Yes, several Ekadasi-s and Dwadasi-s occurred during this one year; but with regards to King Ambareesha, his Dwadasi paranai was not fulfilled for one year. This is a super-human incident and beyond ordinary queries.

Can look at the approximate spot in the sky where there is Sunlight or rays.

It is beneficial to perform Tiruvaradhanam, Acharya Sambhavanai, partaking of Sir Pada Tirtham. One must not forget one’s Acharya. Other than these, there are no other mandatory requirements. If possible, do these during monthly Tirunakshatram days; doing these during the annual Tirunakshatram day is considered auspicious.

Only after undergoing Samashrayanam must one participate in Kalakshepam.

When one is involved in rendering services at the temple, one is allowed to perform the anushtanam beyond the stipulated time. One must perform prayashchittam (atonement) for the delay. One should not reduce or cut short the anushtanam. It can be done as per one’s ability. Upasthanam must not be performed before the stipulated time.

Prapatti and moksha are associated with each other, while nitya karma and moksha are not. But nitya karma is a common injunction, a rule. Non-performance of nitya karma will accrue sin and only after undergoing the resultant punishment, will one be able to attain moksha. Like how telling lies and stealing are sins, so is not performing the nitya karma. One who has undergone prapatti must not lie or steal or commit other types of sins; similarly, that person must continue to perform nitya karma. Prapatti is a special means for attaining moksha; for which one must not transgress the common law.

Karta and other Swami-s who participate in the rituals must not do paranai in the morning; others can do paranai. Since one whose father is not alive must not partake twice during daytime, they will not be able to partake ishta pankti; if one needs to partake ishta pankti, one can do paranai by drinking water.

One can move to another rental house in Chittirai.

It is still a practice for the karta and his wife not to go to a Divya Desam on the hill in the first year. It appears that the rest of the family members are allowed to worship at Divya Desam on a hill.

Vaishvadevam is the nitya karma that needs to be performed by a household male and it is not at all related to rituals at temples.

One can participate in goshtis as per the traditions followed by the respective temples.

The place where Perumal or elders are present is considered to be sacred, when a sacred thread comes into contact with the floor at such places, it is not considered to be tainted.

First, do prapatti. These days many castes have mixed with the Vishvakarma clan. If the Vishvakarma is a Vaishya (for whom rituals like upanayanam are applicable), the grandson can perform the last rites. If not, if the wife attains Paramapadam first, the husband can perform the last rites; if the husband attains Paramapadam first, a close male relative or another male Brahmin can accept the kaippul from the wife to perform the last rites. For the one who attains Paramapadam last, a close relative or another male Brahmin can do the rites.

Only that oil/ghee (Nei/eNNai) which is extracted from Sesame (El) is called eNNai, which we call as ElleNNai. These days it is common to call anything that is oily, eNNai; hence, we have used unique identifiers to name specific types of oil – thEngAi eNNai, AmaNakku eNNai, vEppeNNai, etc. Without using any Identifier, we call ElleNNai as “nalla eNNai”. Similarly, Sri Jayanthi is Bhagavan Sri Krishna’s day of incarnation. As Sri Jayanthi refers to the day on which Emperuman incarnated, days of other incarnations are called Matsya Jayanthi, Varaha Jayanthi, Nrisimha Jayanthi, etc. We can day on which Krishna incarnated as Sri Jayanthi

Sandhyavandanam mantras must not be taught to young boys who have not undergone upanayanam. Sandhyavandnam does have sankalpam.

You can certainly go to Tirumalai. It is very beneficial.

While following the Vakhya Panchangam, at all locations a nakshtram or tithi can be considered to exist for the same nazhigai from sunrise. For those who follow Drik Panchangam, these calculations could differ. Dwadasi did exist for a short duration on the day after March 21st. For such occurrences, Dwadasi paranai is done on the day of the tail-end (Puccha) of Dwadasi tithi and Ekadasi fasting is on the day before.

The incarnation of Sri Narasimha was on Chaturdasi and not during Mahapradosham; generally, the evening period after sunset is called Pradosha kalam; based on which this period is special for Sri Narasimha. Moreover, the Agama-s have mentioned that aradhanam of Sri Narasimha during Mahapradosham period is special; hence we follow this. The Agama-s say “nrisimhaM rAghavaM vinA” – one can also worship Raghavan during the Pradosha kalam; not sure about any other specific association that could exist. Because there is a mention in the Agama-s, some also worship Raghavan during the Pradosha kalam. Some others worship SriNarasimha only and not other Perumal-s. Because it is said that Panagam is a special offering to Sri Narasimha and is included in our tradition, we do so.

Sri Varahanarasimhan deities are at Ahobilam and Simhachalam. Varaha Perumal and Narasimha Perumal are connected; Hiranyakshan and Hiranyakasipu are twins. To kill them Emperuman incarnated as Varaha Perumal and Narasimha Perumal respectively to remove a huge danger. For Narasimha Perumal, Agama-s have prescribed procedures to consecrate several types of idols. One among them is the Varahanarasimha murthy. This murthy has been consecrated at Ahobilam and Simhachalam which we worship.

If there is no alternative, one can carry the Salagrama Perumal by train. Place the Perumal carefully inside a box and wrap the Perumal in silk and soft clothes to ensure no contact with impurities. Place the box inside a bag and do not place the bag on the floor where it might come into contact with impurities. As far as possible retain the bag in your hands and carry Him with respect.

These types of penances are not possible to practice these days. Instead, one is advised to chant “kRcchra pratinidhi yat kincit hiraNya dhAnam” and donate money. And many do so based on the advice of the respective family priests. It is enough to do this.

Usually, we can express our condolences as everyone does – ‘I take part in your sadness. What can we do? There is such a thing as Perumal’s will (Bhagavat Sankalpam). All of us are subjected to that’. We can only talk about such sentiments and express them. While conveying our thoughts, we must ensure to refer to Bhagavat sankalpam. When one’s mother or father attains Paramapadam, through traditional words we can remark that one whose mother or father has passed away has gotten the opportunity to perform matru or pitru kainkaryam. When a very old person has passed away, we can say that Perumal has called them to perform services at Paramapadam. When younger ones pass away, we can express our sympathies by saying that Bhagavat sankalpam that they have passed away. The above are some of the ways to express condolences using Sri Vaishnava terms. For a Thirunakshatram, one says that adiyen prostrates before the respected Svami and asks for their grace. If so inclined, one can recite Tiruppallandu.

This is not a practice that is observed in the month of Panguni.

It is mentioned in the scriptures that food items associated with bananas need to be avoided on Dwadasi. A scientific reason is, that since one would have fasted on Ekadasi the previous day, there could be gastric disturbances within the body. Since a Banana increases the gas content of the body, partaking Banana could have been prohibited. From this one can realize that our tradition is about both spiritual and physical well-being.

Ashtaka and Anvashtaka that were not performed cannot be done for that year. There is no possibility to perform them at any later period.

The Krishna paksha Ashtami that occurs after Paurnami tithi during Maagha maasam, is Ashtaka. The next day is Anvashtaka, which is because it follows Ashtami, it is called Anvashtaka. Maagha maasam is pitru maasam, suitable for departed ancestors. The Pitru-s are the devataa for the Magha nakshatram. When Paurnami occurs in that nakshatram, it is called Maagha maasam. According to our calculations, it is Masi Maasam. As the Ashtami that occurs in this Pitru maasam is a Pitru tithi, it is special. It is said in the Smriti-s that one must perform Ekashtaka sraddha. Since it is special for Pitru-s we perform the tarpanam as a result. ‘Anu’ means that which follows. It is mentioned in the scriptures that Anvashtaka tarpanam must be performed the day after Ashtami.

As per the Agama-s, the daily Tiruvaradhanam for Salagrama Perumal must be done with tirtham. The performance of Tiruvaradhanam with akshatai is a method allowed by certain traditions for certain types of worship. As Sri Pancharathra Agama specifically mentions that Perumal Tiruvaradhanam be performed with tirtham, etc., we do so. At times when Perumal is invoked in a Kumhbam, akshtai is used. Besides, there are procedures prescribed by Shaunaka Bhagavan. Since the procedures prescribed by Sri Pancharathra Agam are considered to be primary, we follow them.

During tharpanam, first sesame seeds are taken in hand followed by adding tirtham to it, which is then offered to bhugnam accompanied by recitation of mantra.

It is not a practice to perform shanti homams after doing bharasamarpanam. Bharasamarpanam means that we have submitted the soul/atmA unto Emperuman. So, need to perform atonements like griha shanti and sarpa shanti. One can chant Perumal’s Sahasranamam.

Not aware whether kunkuma archana is performed for Perumal. Kunkumam is suitable for Thayar. As we know, it is flowers and Thulasi for Perumal. This could be to differentiate female and male categories.

It can be done as mentioned in the query. But there is no stipulation that males need to partake before Bali. Generally, they do not partake during sapindeekaranam.

It is said that the child form of Kannan during Krishnavatara himself appears at Thirumala as Tiruvenkatamudaiyan. Balaji is the name of the child Kannan. In the North, ‘Bala’ means child. ‘Ji’ is a term of respect. Combining both terms, Kannan was called Balaji during Krishnavatara. To stress that Kannan himself has come as Tiruvenkatamudaiyan, Svami Desikan says “kaNNan aDiyinai kATTum veRpu”. Venkatachala Mahatmyam very clearly mentions the connection between Krishnavatara and Tiruvenkatamudaiyan. It also says that Yashoda herself reincarnated, et al. Hence the divine name Balaji. There is no connection at all to say that Tiruvenkatamudaiyan is Murugan, Shakti, etc. No one has the name Balaji.

If tears well up because of one’s devotion towards Perumal, it is considered a form of offering based on bhakti. ‘svara nEtrAnga vikriyA’. Struggling to recite while tears run down during a stotra recitation is due to Bhagavad bhakti. These are not offences and there is no need to fear this and stop recitation. It will please Perumal to continue the devotion with such a devotional attitude. Svami Desikan says “bibhrato bhASpabindhUn”.

Whatever the occasion, one must not partake food before sunrise. Hence, even when Dwadasi ends before sunrise, paranai must be done only after sunrise. In such instances, when Dwadasi does not exist, unlike the usual paranai, it is enough if it is done within six nazhigai-s. No paranai before sunrise.

Azhvar and Acharya idols can certainly be adorned with colored clothing.

Yes, there is a reason. It is said that when transferring the tender coconut water to a vessel, the water is considered to be impure. Hence, this practice.

Agama shastra does not stipulate that Perumal needs to be adorned with only one cloth. But for the comfort of Perumal tirumeni and that thirumanjanam is performed properly without too many clothes cluttering Perumal tirumeni, only a single cloth is adorned on Perumal. Only we have the restriction that we must not take a bath with a single cloth. The scriptural ordains apply only to us. Perumal is not subjected to scriptural rules! Hence, a single cloth is adorned for formality.

KartA can certainly prostrate the priest even when the priest is younger than him while offering sambhavana. Srivaishnava-s can certainly prostrate before another Srivaishnava who is younger. But abhivadanam is not performed before a younger Srivaishnava. And he will also not do the pratyabhivadanam. Pratyabhivadanam means blessing the other person. But one is justified in prostrating a younger Srivaishnava.

It is not mentioned anywhere that kunkumum is to be offered. So, it is not a must. Only the offering of sandalwood paste is mentioned. We have addressed a related detail before – kumkumum is not an original substance. Hence it is enough if sandal wood paste alone is offered. Not sure when you say kumkumum, whether you are referring to saffron (Kunkuma poo). If so, it can be included while griding the sandal wood paste. Or if you are referring to kumkumum purchased from shops, no need to offer that. Recitation of Azhvar pasuram-s during Tiruvaradhana sevakalam is part of Vadakalai tradition and is followed everywhere. In all houses, there is no Tiruvaradhanam without Tiruppavai recitation. Not sure why you have this doubt as all traditions follow the same practice during Tiruvaradhanam. At all houses, there is not Tiruvaradhanam without Tiruppallandu, Tiruppavai (cittrancirukaalE, etc.) during satrumurai. The term ‘Simha’ connotes superiority/eminence – Simhasanam, Purushasimham, etc. Among the animals, the lion (Simha) is the supreme, king of animals. Perumal is superior and supreme. Raghavasimham is a divine name of Perumal. All His entourage are superior. We are aware of Garudman. Among his vahana-s, simha vahana is superior. This is the perspective from which this should be viewed and from a demi-gid perspective. Even when demi-gods have Simha vahana, it does not mean that Garuda should not have one. At that same time, Garudman must not be installed in the temples of demi-gods as he is the eternal resident (Nityasuri) and is mentioned as such in the Vedas. As per the purana-s he is the vahana of Perumal. Mahabharata mentions his divine history and that he sought a boon that must be a servitor only to the Bhagavan and be His vahana. Hence he must not be consecrated in the temples of demi-gods.

Antaryami Perumal is an in-dweller in all; that is, within sentient and insentient beings Bhagavan is present in a divine form. When one intends to perform Yogam, one can meditate on this form of the antaryami Perumal. Generally, Perumal is present within everyone. Avesha avatara is when Perumal specifically makes His power (Shakti) or trait/character/form (Svarupa) enter into another being. Antaryami is common while avesha is when Perumal enters his power within specific individuals and through whom he carries out specific acts for specific objectives – an example is Parashurama avataram. Though Perumal is antaryami in everyone, only because Perumal entered into Parashurama (Avesha avataram), he was able to carry out incomparable acts. Similarly, the incarnation of Vyasa. There are many Jnani-s; but only Vyasa complied and categorized the Vedas, composed Mahabharata, Vedanta Sutra, collated the Purana-s, etc. These cannot be accomplished by human beings. These were possible only due to Perumal’s avesha avatara – by Perumal making his unique prowess enter into a being and through that being carries out such acts. This is avesha avatara.

After one’s ascension to Paramapadam, once sapindeekaranam is done, amavasyai or masa pirappu tharpanam, which ever comes first, can be commenced. If sapindeekaranam is on the day of a tharpanam, after sapindeekaranam and sodakumbham, the tharpanam for that day must be commenced on that day itself. If the deceased has daughter and no son, daughter’s son (dauhtira) must perform all the riutals.

In certain places, it is a practice to perform Kanuppidi after a bath. In Southern places, they take a bath after Kanuppidi. Specifically, in the Southern districts such as Tirunelveli, this practice is followed. This is local custom. So, follow the practice of one’s household.

Women, especially married women, perform Kanuppidi for the welfare and closeness of their brothers along with the welfare of other family members. That is the reason that brothers, on the day of Kanuppidi, send their respects to their sisters in the form of money. This one custom is still followed by all. Kanuppidi intends to ensure that the bond between brothers and sisters does not fade away.

The Dharma shastras have not mentioned anything about this matter. It appears that our elders also collectively have not suggested a solution for this. So, one could consider the place that they are in at that time; some do so. This is an opinion of adiyen alone. Even within India, eclipses do not occur at all places; at times, there are significant variations in the timings of sunrise and sunset. During such instances, people follow what applies to the places they are at for rituals. Notably, last year Sankranti occurred over different days at many places in India. Some places followed the first-day occurrence and some other places followed the second-day occurrence. It appears that one can follow the details that are pertinent to the places one is at.

Partaking Panchagavyam is not based on scientific reasons. There are two aspects to partaking Panchagavyam. One, it cleanses the body. That is, the scriptures mention a few items related to cows, grant us strength, and this results in the cleansing of the body. The second aspect is nishkruti-prayaschittam – this is an atonement that we must not repeat the same mistake. Generally, in material life, Panchagavyam is one that many hate and refrain from partaking it. But this is an atonement. If we commit an offense, we must undergo the requisite punishment. From this perspective, we must consider this an atonement. The chief aspect is that it cleanses the physical body. And it is an atonement for not repeating the same mistake.

Sandhaya kalam is the time of sunrise and during which sandhyavandanam must be performed; it cannot be done before that. If the grihapravesha muhurtham is before sunrise at brahma muhurtham, it must be performed before sandhya kalam. Only after the advent of sandhya kalam, it become conducive. After sandhya kalam, no ritual must be performed without the performance of sandhyavandanam. This is the reason why it is said that no ritual must be performed without performing sandhyavandanam. If rituals must be performed before sandhya kalam, sandhyavandanam can be performed then.

Shastras themselves have mentioned that there is no need to worry about charama kainkaryam to a great extent; there is also no need to perform atonements or anusthAnam as alternatives. Moreover, those who have undergone bharanyasam need not worry, so says the Vedas. Let us pray individually to Perumal that it must go through smoothly due to HIS grace. Perumal will conduct that effectively. We have witnessed many such instances.

Vilvam can be offered to Perumal. It is known that it will not be a misdemeanor since ‘bilva nilaiyAya namaH’ is towards Thayar. So it can be offered to Perumal. Because offering Vilvam to Shivan is considered special, they do so. The question itself mentions that Vilvam leaves are offered to Srinivasa Perumal at Thirumala during Dhanur maasam. Hence it means that Vilvam can be offered to Perumal. What is the special reason that it is only offered during Dhanur maasam at Thirumala must be queried around. Whatever the reason, Vilvam can be offered, and let us accept that it can be offered during the Dhanur maasam. Since Pongal is generally offered during the Dhanur masa aradhanam, and because it is a salted preparation, parishesanam is not applicable for that. Without parishesanam, Pongal can be offered after shosanam and plavanam as purificatory rites. There is an ancient Sannidhi for Dhanvantari at Srirangam temple. In that Sannidhi, Dhanvantari Jayanthi is celebrated during the month of Aippasi and on Hasta nakshatram. We can follow the same. Srivaishnava-s need to perform any aradhanam, japam, dhanam, etc. that is mentioned in the vyatIpAtayogam. It includes several karma-s for material benefits (kAmya karmA). We have been told not to perform any rituals for material benefit. Adiyen is not aware of where the shloka that starts with ‘vyatIpAta mahAstava’ is. Many meanings can be said for ‘vyatIpAta’ – it could also mean ‘One who transcends everything’. Maybe because of this meaning the association could be construed. It would be convenient for adiyen if you could point out whether it is vyatipAt1a or vyatipAd3a in the shloka. Adiyen is also asking several others about this. Usually, one must not partake food before tharpanam; tharpanam must be done only on the day of masa pirappau. The following day is not a punya kalam. Because of this, if one is unable to wait until the appropriate time for masa pirappu tharpanam, one could do the tharpanam a little earlier and partake food. Even if this is not possible, as asked in the question, one must avoid performing tharpanam after partaking food or the following day.

It is specified that one must not have two Salagrama-s. If one has two Salagrama-s, as mentioned in the question both the Salagrama-s can be placed in individual boxes and Tiruvaradhanam performed individually. Until one has 4 Salagrama-s, one must follow this practice and one must make efforts to obtain two more Salagrama-s. One can seek one’s Acharyan and he gives his consent, one can certainly do so. Ask your samashrayanam Acharyan and he will teach you. After obtaining his permission, proceed to do so. One can use the tirtham from sarvArtha thOyam for grinding sandalwood paste. Instead, one can use the tirtham from Tirukkaveri.

Svami Desikan has mentioned that the Acharyan under whom one has undergone mantropadesam is the primary Acharyan. There is also a tradition that does weddings, etc. based on the lineage under which samashrayanam was done. So, it would be appropriate to follow the Munitraya tradition under which you have performed the samashrayanam. It does not mean following otherwise is wrong. It can be said that only to inculcate a discipline that it is said one must adhere to a tradition.

10 days asaucam is applicable here and kuzhi tarpanam must be performed. Even if you have never met them or did not even know of them, the moment you become aware of the relationship, asaucam is applicable.

It is not a practice for a male from Vishvamitra gothram to marry a lady from Kausika gothram.

It is indeed not correct to place such vessels in this manner, especially if they can be touched by dogs. The temple should maintain the cleanliness of the vessels appropriately. It appears that the prasadam can be placed in a vessel or bucket that is separate from the temple vessels.

For sokkappanai at home, use a lamp with ghee, place paddy within cotton (in the form of a small ball), and place the wick on top. This is called sokkappanai.

Your son can sit in the swami sthanam during the sapindeekaranam.

Generally, one must not go abroad as per the shastra. So, one must not go abroad before or after bharanyasam.

Emperuman Narayanan is the Kuladeivam. Alavandar says “stOSyAmI naH kuladhanaM kuladaivataM tat | pAdAravindamaravindavilOcanasya ||”. Since you have performed bharanyasam, it has been confirmed that Emperuman is the Kuladeivam.

If the departed person is a Srivaishnava, one can certainly prostrate before the body.

Adiyen has not heard about this.

No need to keep all the Tulasi to Kovil Azhvar. We can retain some to be distributed as prasadam to others. Perumal vastram, photos, etc. can be deposited at a place that is not accessible for walking. The darbha/kUrcha used in amavasyai tarpanam can be deposited at the foot of a tree or in a bushs.

A ritual called Netronmeelanam would have been performed for the eyes of Perumal and Thayar utsava murti-s. Based on this, it means their eyes are opened. If they appear closed, it is only so because they are structured. Mostly, Netronmeelanam implies that eyes are open. Thiruman is an identification mark that proclaims that we are servants of Bhagavan. In this context, we cannot offer Thiruman to Perumal. He cannot become HIS servant. Hence, Thiruman is an alankaram, a decorative instrument for Him. Have not seen Bhootam in the palanquin. Usually, have seen the head of a lion, presenting a vision that Perumal is seated in a Simhasanam. Simhamam is considered superior, and this is a mark that reveals the superiority.

At the backend of the “Gopala Desika Ahnika Grantham” the procedure to consecrate Srichurnam and Tulasi garland is provided. The book is available from the Utthamur Svami Trust. The vital requirement for Srichurnam consecration is Srisuktam. Follow the procedure from the said book.

Vinayaka is not Vishvaksenar, both are different. No one worships Vinayaka as Vishvaksenar. Gajanana, who has an elephant face, is one of the members of Vishvaksenar’s celestial army! Hence, Srivaishnava-s need not celebrate Vinayaka Chaturthi. It is not appropriate to worship Vinayaka in our tradition.

One who becomes aware of a sinful act committed can atone for that through the prayschitta prapatti. This is done at the ripe old age, when one suffers due to several sins and to remove the effects of those sins (to reduce the physical suffering). This can be done if required. That is, when we realize that we have committed several sins as a result of which we suffer, we can perform prayschitta prapatti as an atonement.

One who has not undergone Panchasamskaram, must not perform Tiruvaradhanam and no Perumal aradhanam can be done until panchasamskaram. One can offer (Nivedanam) to Perumal, only when one has performed panchasamskaram because the Tiruvashtakshara mantra is part of the Nivedana mantra; Tiruvashtakshara mantra is imparted during panchasamskaram. It is difficult to perform Perumal Tiruvaradhanam until one has undergone panchasamskaram.

It is beneficial to have Sudarshana Yantram at home. The metal that it must be made of and the method for consecration might be learned through those who conduct Sudarshana homam and elders. There are two or three mantra-s available to chant for Chakkarattazhvar which can be learned through Acharya. Yes, if Sudarshana Yantram is consecrated at home, there are additional strictures that one must follow. When touching the Yantram one must have utmost devotion; one must not touch the Yantram when tainted.

Please perform bharanyasam at the earliest. After you have attained Paramapada if you do not have any close relatives, some distant relatives will perform the last rites. It is not in practice to do shraddha for one’s self and it should not be done as well.

A. The tirtham offered after Tiruvaradhanam is the snanaasana tirtham. That is, the tirtham with which thirumanjanam was performed for Perumal. Even if it is mixed with arghya, paadaya tritham, no harm in this. All the tirtham are to be partaken. B. If Perumal thirumanjanam is done with milk, it can be partaken by us and can be distributed to children, as it is auspicious. It is not a mistake to prepare a second thaligai specifically for offering to Perumal when the first thaligai was prepared for the children. It is the practice of the elders to include curd along with the second offering (Steamed rice).

There is a detailed book with a description of sandhyavandanam available at Srirangam Srimad Poundarikapuram Andavan Ashram. You can get that for reference.

Yes, agarbathi can be used.

Yes, kolams can be drawn during Ammavasyai.

It is sufficient if we light one lamp in the sanctum of Perumal at home. If we desire, we can light one more lamp, nothing wrong with it. The lamp we light every day can be filled with oil and during special occasions, another lamp filled with ghee is lit up in a few households. If the sanctum is big enough to accommodate, we can hang those photos under the photos of Perumal. The pictures of ancestors and Acarya-s can be placed at a lower level.

For a woman or man, all the karmas after their demise must be done sons born to them. If they have no son, the daughter’s son, especially her first son, can perform karma. You have mentioned that for your husband, the karma is performed by your brother-in-law’s son. He would not have performed directly as the principal karta; instead, he would have performed by accepting kaippul from you. Continuing to do so will be appropriate.

If samashrayanam and bharanyasam are performed under different Acarya-s, both have to be revered. If it happens to a woman, once she gets married, she has to follow the custom practiced by her in-laws. For example, if a woman has performed bharanyasam before her marriage, when she gets married into a family of different sampradayam and performs samashrayanam under the Acarya for that family she has to follow the customs and celebrate festivities belonging to that sampradayam.

There is a practice of lighting up two lamps which are kept outside during the entire month of Kartigai. The day before Pancharathra deepam is called Bharani deepam. On that day and the subsequent day of Pancharathra deepam more than two lamps are lit as per the practice. So, there is nothing wrong with this.

As per our sampradayam, the remedy we follow is to light up one more lamp along with the lamp that we lit before Perumal every day. If need be, we can go to the temple the next day after the eclipse and offer archanai to Emperuman.

Yes, when younger ones attain Paramapadam, the elders do not accept the pitru sesham though all of us are souls. But a relationship cannot be altered, a father is a father, and a son is a son. Hence this practice, moreover there is no need for the elderly to accept the sesham.

Achamanam should be done before performing tharpanam during the eclipse. It does not mean that one has partaken tirtham. Moreover, before doing any karma and after doing agrakarma, achamanam has to be done. It is not considered as partaking tirtham and nor any taint is accrued due to this. Ahcamanam has to be performed before and after doing karma.

Only rice has to be broken when it is used during Ekadasi, millets can be taken without breaking it. However, it appears that millet cannot be used primarily during Dwadasi or Ammavasyai as we partake cooked rice. If millets are used for diabetes, a morsel of cooked rice should be used for doing pariseshanam and then one can consume cooked millets as a substitute for rice. Ragi, horsetail millet, little millets can be used in millets.

Grahana kalam is punya kalam and the ritual is an ordained one. The benefits derived by performing tharpanam during a grahana kalam are more than performing on normal occurrences. Hence it is a must to perform tharpanam during an eclipse.

Tiffin is not a must for grahana tharpanam. Haircuts or shaving is not done normally during a punya kalam; as it is a tharpana day immediately after the eclipse, it is not allowed. It can be done on the day that follows the day after the day of the eclipse. If the day is prathamai then it is not in practice to shave. There is no mention of shaving specifically in scriptures which implies it is not allowed.

Scripturally, Bharatam is referred to as Karmabhumi, and our elders have advised us not to travel overseas.

Tula snanam can be done while doing pratha snanam before morning sanddya, there is no need to do it two times. It can be done before madhyanika snanam but one has to remain without partaking food. If one takes a bath during madhyanikam, tula snanam can be done prior to this snanam.

One can visit temples in their native places, can participate in divya desa utsavams, one should refrain from teertha yatra and should not visit hill-based kshetram during this period.

It is better to perform pitru tharpanam after Perumal Tiruvaradhanam; having said this, in a few traditions, Perumal Tiruvaradhanam is performed after doing pitru tharpanam on the banks of Kaveri.

A sacred bell can be offered to Paduka aradhanam, but it should be a separate bell and not the same one that was offered to Perumal.

One should not use the fruits, betel, and vermillion given by those who are associated with demigods. If the coconut is not offered to their Gods, then it can be used.

Some, a few elders, use the coconut that was offered to Perumal in cooking and they offer the same to Perumal. If we desiccate the coconut, offer it to Perumal, and partake in the same, then on the next day the same coconut cannot be used for cooking. Notes: Generally, two separate foods are prepared one with coconut and one without coconut; after offering the food without coconut to Perumal, both foods are mixed. This is one subtle method.

There are specific determinations for each masa pirappu tharpanam and all are based on the same calculations. If it is Shadasheeti, tharpanam is done after the birth of the month; even in this calculation, there are various factors involved. We shall look into this in detail at a later date.

You have mentioned that you have two daughters, please let us know whether they have sons, that is your grandsons.

There is no relation between pancha-samaskaram and gaya shraddha. Gaya shraddha is a sAvakAsha shraddha – done at a time of our choosing. Samashrayanam must be performed without delay right after upanayanam; it is better to perform Gaya shraddha after samashrayanam. In Gaya shraddha, piNDadhAnam is important; in our tradition, piNDadhAnam is done during the pArvaNa shraddha; a householder (Grihastha) must perform the pArvaNa shraddha with his own agni; since aupAsanam is to be done, it is better to perform Gaya shraddha as a couple.

Yes, flowers can be placed in the picture of Srimad Azhagiyashingar.

Kasi is one of the mukti kshetram, Bindu Madhava Perumal resides there. One can take a holy bath at the Ganges. There is a temple there for Adikeshava Perumal. There is a Perumal temple at Manikarnika Ghat too. Travelling to Kasi is not wrong but at Kedarnath, there are temples for Lord Shiva only so there is no need to visit them.

During the evening sandhya vandanam, arghyam, japam, upasthanam should be done facing west and achamanam should be done towards east/north direction.

If bacteria exist in cow dung, it is considered impure. As per scriptures, it cannot be considered clean for more than three days. Cow dung was used in the olden days on mud floors for prevention from insects. It was used to clean floors and certain vessels; it shall not be used to cleanse the hands, feet, or other items so that there is no chance for bacteria to stick to them. Moreover, after using cow dung, the floor should be cleansed well with a cloth by sprinkling water. There should not be a trace of the smell of cow dung. Then only it can be considered clean per shastram.

During the times when a head bath is not taken, one can mentally worship and offer prasadam, arghyam without touching Perumal; but performing thirumanjanam will not be possible while the rest can be somewhat manageable with proper acharam.

Tradition does not play a role in this but coming into contact with dogs is considered tainted; hence they are prohibited but cats are not that objectionable.

It is said that Tulasi must not be plucked on Manvadi, Yugadi, etc. Manvadi and Yugadi are mentioned in the Panchangams. The first day of a Yuga is called Yugadi; as an example the day on which Kali yuga started is Yugadi. Yuga refers to a period; similarly is Manvantaram. The time when a Manvantaram starts is Manvadi; on such days Tulasi must not be plucked. This is not followed strictly; if one is aware of such periods, it is better not to pluck Tulasi on such days. As mentioned in the query, Tulasi must not be plucked on Tuesdays, Fridays along with days on which Amavasyai, Maasa Pirappu when tharpanam is performed, and dvadasi days.

Acharya Paduka-s should not be kept along with Salagrama deities; the sanctum of Perumal should be separate; the vessels for Perumal should not be mixed with along with the paduka-s of Acarya, so there should be a separate place for both. To know further on this, please refer to question Q47PUR230002 of Purattasi issue of Sudarsanam for answers.

Bharanyasam can be done at any age including at a younger age.

We need not refer to all the texts. We shall refer only to the texts that are provided as a source by our Purvacharyas. Superior texts like Manusmriti can be referred to. The rest are stated by devotees for Saivites. We need not consider them. It is stated that one should not think Siva and Emperuman are the same is correct, and we do not consider them to be one because Emepruman is the supreme Lord. To understand who is supreme, there are superior texts like Srimad Ramayanam, Manu smriti, Yagnyavalkiya smriti, etc. as the proof provided by the great saints. The rest are claims made for the respective devotees and not for us.

One who observes Ekadasi vratam must not partake any cooked rice at all.

Not just one or two but 13 Puranas have stated about the glories of Thiruvenkata malai. There are various proofs such as the hymns of Azhwars, Acharyas, shlokas, and keerthanams of many saints on this Divya-Desam. There is no proof that Jainism existed at Thirumalai, it is just a baseless argument.

Yes, you can begin to light Purattasi Mavilakku afresh.

Upakarma should be done after performing Perumal Tiruvaradhanam until Vaishvadevam.

If Avani avittam cannot be performed on the stipulated day due to asaucham, it can be performed subsequently during Purattasi Pournami for those who belong to Yajur Vedam.

Yes, shaving can be done on Sundays/Mondays/ Wednesdays/Thursdays, and when Ekadasi or Dvadasi do not fall on these days; moreover, shaving must not be done on days on tithi-s such as Chaturdasi, Amavasai, Pournami etc., and on days which the start such as Bharani, Karthigai, one’s birth nakshatra occurs. Shaving can be done on all other days.

Generally, the disciples of Ahobila Mutt perform Paduka Aradhanam at their home to the respective Acarya Paduka they have at home during Dvadasi and on the Thirunakshatram of Acarya and partake the theertham. Some partake the theertham during their Thirunakshatra day too.

Those who fast during Sri Jayanthi must do paranai the next day morning provided Ashtami or Rohini should have elapsed at that time. When both are present together, it is called Ashtami Rohini yogam; fasting should be observed when they exist together and paranai must be done when either of them elapses. This year the occurrence of them was until evening 4 p.m. and paranai happened only after that time. If there is no Rohini Ashtami yogam the next day of Sri Jayanthi, then paranai should be done as usual in the morning during the prescribed Nazhigai.

Piccam Ekadasi means the remaining Ekadasi (tail end of Ekadasi) on the subsequent day and vratam has to be observed on that day as well. The first quarter of Dvadasi tithi is known as Harivasaram; first, we must calculate for how many nazhigai-s Dvadasi is present; for example, if Dvadasi is present for 60 nazhigai-s, then the first 15 nazhigai-s is Harivasaram which is a balance of Ekadasi during which fast must be observed. Sometimes, even when Dvadasi starts the previous day itself, the end of the first quarter of the subsequent day would be Harivasaram; depending upon the nazhigai-s of Dvadasi period, the first quarter varies; Harivasaram period is indicated in the panchangam.

Certain exceptions are followed during vriddhi theetu as per tradition. There is no need to visit others’ houses because while observing a taint, the focus should be on the observance; only when there is an absolute need to go out, one can go out but maintain a distance. There is no restriction in applying vermillion and eating sweets but taking betel nut does not seem to be in practice.

Likitha patam (written formats) is not permitted as per Panini’s siksha. Siksha is a text that prescribes how to learn, and the intonations involved; as it has stated it should not be in written formats, it is better not to refer to texts while reciting and it has to be recited by heart as per the religious norm. Doing so is a dharma on its own. The important aspect is, that this should be learned from a Guru and not by reading from a book. If one cannot recite it by heart, it is not wrong to refer to the book, but it is important to note that one must have learned it before from a Guru. Swami Desikan has mentioned in Sri Pancharathra Rakshai that it is better to chant Veda during the Svadhyaya period. The Svadhyaya period is when one takes a rest after partaking food. During that period, one can meaningfully pass time by doing parayanam of Stotram, Divya Prabandham, and Srimad Ramayanam. Doing Veda Parayanam is considered special during that time, states Swami Desikan. It does not imply reciting other stotras is considered a sin, instead we should not neglect the Vedas. But chanting Veda is considered supreme, and Swami has indicated which part of Veda is to be chanted as well.

There is a saying, that during Amavasai everyone should partake tiffin at night, but it is not related to tharpanam. Partaking tiffin by those who perform tharpanam is different from that of everyone partaking tiffin during Amavasai tithi, as partaking cooked rice is prohibited at night on that day based on the saying. At times, Amavasai starts during the previous night and is present until the next day's evening; so tharpanam must be done the subsequent day. It means those who do tharpanam must partake tiffin and should not eat anything the previous night. This should be considered into two parts. Those who do tharpanam must partake tiffin in relation to tharpanam and it is not for others. Tiffin during Amavasai tithi applies to all, be it youngsters or elders, from Vaidika families. But it all depends on the tithi in which it occurs. Notes: In many households, those who do tharpanam on Amavasai partake tiffin at night. Elders say children particularly women should partake at least one grain of cooked rice. Two opinions prevail, so it is better to follow the practice of the concerned elders.

When a close relative has attained ascension, celebrating festivals for one year depends on the practice of the relevant household. Some houses do not celebrate festivals for the whole year if a paternal aunt has passed away, some celebrate in a low key. But if a festival occurs during the Maasyam, it is better not to celebrate festivals that year. If a festival falls on the first year shraddha of the departed, it is not a must that that festival need not be celebrated. For example, if a person has departed on Srijayanthi day, and when the first-anniversary sraddha is performed during next year’s Srijayanthi day, only the kartha is prohibited from celebrating Srijayanthi. All his relatives can celebrate Srijayanthi.

In some traditions at some places, it is a practice to light the Neeraajana Deepam in broken coconut half. If you are someone who follows such practices, you can certainly do so.

No, one need not take tiffin in the evenings if you perform Deva and Kandarishi tharpanam every day. There is no prescribed specification as such unlike for Gayatri japam. For Gayatri japam, one has to fast the previous day and perform the japam the next day, those who cannot fast the entire day can partake light tiffin.

It could be because of the history that led to the occurrence of the Varalakshmi vratam that we do not celebrate it. It is stated a woman desirous of achieving wealth prayed to Thayar and observed fast which was later followed as a practice. As it was meant for material benefits, we Srivaishnava-s do not follow such practices and we do anything only as a service, so Srivaishnava-s do not celebrate such festivities. Despite this, some Srivaishnava women who are invited to such festivities accept thamboolam.

It is better to perform prayascita prapatti through an Acarya similar to performing moksha prapatti. Generally, there are four methods in performing prapatti as per the Rahasya granthams of our Acaryas. They are classified as Acaryanishtai, Svanishtai, Uktinishtai and Bhagavatanishtai. Svanishtai is performing prapatti on our own, but it is not in practice now, as this is an important ritual and one should be careful not to err. But when we approach an Acarya to perform, the fruits of it are guaranteed and we shall be worry-free. So, if you are desirous of performing prayaschitta prapatti, you can request an Acarya to do so and for bhagavata apacaram it is pertinent to seek their forgiveness as we have realized it is an apacaram.

Narayana Upanishad is separate on its own. Within this “atha puruSO ha vai nArAyaNO” is an anuvAkam. Narayana Upanishad is short, and it does not contain prashnams like the other Upanishad-s. There are only 4 or 5 cantos in it. And one of the cantos starts with “atha puruSO ha vai nArAyaNO”.

There seems to be a debate on whether to wear silk saris as it is made from silkworms. Despite this, adiyen had seen the practice followed by elders in wearing silk saris regularly, and also in some houses, it is worn by women during rituals. One can follow the practice of the respective households. Some houses accept silk to be taintless while some do not accept it; so, follow the elders of the concerned household.

The substances offered to Paduka must not be mixed with other substances; we maintain separate sets of vessels for cooking, vessels for Perumal aradhanam, etc. Similarly, we need to have a separate set of vessels for Paduka aradhanam. Offerings such as flowers, fruits, etc. that were offered to Paduka-s must not be mixed with substances offered to Perumal. Hence if substances such as Kesari, etc. are offered to Paduka-s, they cannot be mixed with offerings for Perumal. Plus, as they're also mentioned in the tradition that Paduka aradhanam is to be performed in a simple manner. It is said it is enough to perform Paduka aradhanam with simple offerings and special substances such as Kesari are not needed. Performing Paduka aradhanam that conforms to the ordains of tradition is special. If possible, do include the Paduka-s of the 46th Srimad Azhagiya Singar. Though it is not a must, it is superior to perform all of these with devotion. It is not appropriate to use the divine bell used for Perumal Tiruvaradhanam for Paduka aradhanam. One must have a separate unconsecrated divine bell for Paduka aradhanam. It is not a must to offer a divine bell to Paduka-s, but doing so is considered special. Though both Perumal and Paduka teertham-s are sacred, to differentiate them both, we sprinkle Paduka teertham first before partaking and sprinkle Perumal teertham after we partake in it. Because an Acharya unites us with Perumal, it is said that the Acharya is superior. It does not mean he is superior to Perumal since he is also a servant of Perumal. It is only the Perumal who is the supreme Lord of all and there is no one greater than him. Acharya is considered superior not because he is greater than Perumal, but because he unites us with Perumal. An Acharya is always a servant of Emperuman, hence we must place his Paduka-s at a level lower than that of Perumal. Tulasi is dedicated solely to Perumal and must not be offered to anyone else. Since it must not come into contact with legs, it is not offered to the Paduka-s. Tulasi is a Nityasuri serving Perumal. We are servants of such Nityasuri-s. So, even if it is one’s Acharyan, Tulasi must not come into contact with his legs. There is no need to perform thirumanjanam for Paduka-s during the solar eclipse and instead, it can be done after the eclipse.

We do not understand the question wholly, the opinion is not clear in your question on variation. Please state your doubt elaborately. Vyasa has categorized the Vedas; the Smritis and Shrutis, based on the Veda, have ordained the various upakarma-s. One individual is not capable of learning all the Vedas. Hence, for the convenience of human beings, Vyasabhagavan has categorized the Vedas. For the respective Vedas which were revealed by a respective sage, we perform the upakarma on the period specified for them.

Parehani tharpanam should be performed the next day after sunrise immediately after performing Sandhyavandanam. This is the practice of elders. For shraddha performed for others than parents, Parehani tharpanam is performed right after shraddha as a part of it, as per the scriptures. Only for the shraddha-s of father and mother the Parehani tharpanam is done.

Yes, it is an important ritual conducted only for the first pregnancy as per current practice.

It is a tradition to light lamps for Thirumalaiappan during Purattasi and many are following it. If there exists a tradition to light up lamps for Ranganathan, it can be done, but we are not aware of any. Should we follow that which is not in tradition just to prove our devotion? Each one has different practices per their household, if the concerned house follows the tradition of lighting a lamp during Vaikuntha Ekadasi for Ranganathan, then do so otherwise do not start something new that is not ordained in tradition. Gata deepam is one among several types of lamps that are offered as harathi to Perumal at temples. It is considered special as stated in Agamas. Both gatam and deepam are auspicious, when offered together it becomes more auspicious. There is no need to use kumbha deepam during festive days, we can continue with agal deepam as per the usual practice. There is no need to do anything new. Generally, one should not extinguish the lighted wick; but a tiered lamp gets blackened fast and after offering the tiered lamp to Perumal, we should take it out and extinguish the flame cautiously; it should not be done before Perumal and other onlookers. Even now some temples follow the tradition of lighted lamps without interruption; akanda means uninterrupted; the lamps that are lit up uninterruptedly is called akanda deepam; Some house also practice this tradition, it is called ‘anaayaa vilakku’ in Tamil; One need not have a big lamp for lighting akanda deepam instead we can make sure the flame is always lit continuously.

If one’s absolute faith is deficient after performing sharanagati, Emperuman transforms the not-so-faithful into becoming faithful and takes him to salvation, states Swami Desikan. We should possess absolute trust that Acarya has performed sharanagati for us in a righteous manner. When we do sharanagati on our own we would falter. Be it ukti nishtai or Acarya nishtai, we should trust that Acharyan would have performed it as per the ordains. Only if we possess absolute faith in Acharya then salvation is assured.

Women cleaners who maintain the temple premises can clean the Baliharanam after bali is offered.

As it is the practice of the Archakas to offer harathi, it is a good practice and considered superior to let them offer the harathi.

Since Kothavarangai should not be mixed with tamarind, it will not be included in the Kadambam; hence the first part of the query is not applicable. If a vegetable that has been given up is included in any Bhagavad prasadam, we can remove it and continue to partake rest of the prasadam; or if one even not partake such a prasadam; it is as per their preference. Thought of Krishna alone is the atonement for partaking a food item that has been given up without being aware of its inclusion.

Please refer to Adi Sudarshanam Q13Jul21010 for the answer to the first part of the query by following this link https://sudarsanam.sampradayamanjari.org/plava-adi-sthree-dharmam/#Q12Jul21010 The food cooked oil like pulikachal is not considered pathu if it is not touched immediately after touching cooked rice. Pickles are not considered pathu, since salt is added it is kept separately.

During normal times one accepts the tirtha thrice, but during nimantranam one partakes tirtham only once and partaking of Sripaada tirtham is not in practice.

Offering food to Emperuman is called kandarulapannudal or amsai so both are the same. Food has to be offered to Emperuman like how a mother feeds food affectionately to a child. As he graces the food, it is called kanduarulapannudal.

It is crucial to avoid such transgressions after bharasamarpanam since you are aware of it. Rectify such mistakes and follow the ordained austerities. Prayascitta prapatti can be done for such mistakes. These shall not hinder salvation. Prayascittam is the way to rectify the sins that are committed knowingly. If one could not do prayashcittam, Bhagavan would administer lighter punishments and take us to salvation.

Sharanagati will fructify. If Sharanagati didn’t fructify for worldly benefits then there may be deficiencies rendered in the components of sharanagati. Moreover, Perumal always takes care of our well-being. We might have performed for some reason and if it had not been for our good, then the sharanagati would not fructify. We should understand if the sharanagati did not fructify it means the outcome is not favorable for one’s well-being and hence Perumal did not fulfill our wishes.

Kolams are not drawn during the observance of theetu period, some follow the practice of not drawing kolams for 40 days or until the first masyam or for 6 months. There are certain festivals like Srijayanti for which one should perform Tiruvaradhanam for Perumal, A couple of bakshanams can be prepared and offered to Perumal. Lighting lamps for Perumal are allowed during Thirukkarthigai. Those who do Makarasangramana Tharpanam have to continue them. So, celebrations can be done on a small scale. It is up to an individual’s mindset in terms of not drawing kolams for one year, some start them on an auspicious day after the theetu period. Observing a period of sorrow is based on one’s closeness towards the departed.

Taking a bath at the sacred Kaveri is considered special during the month of Aippasi/Tula maasam. Taking a bath on the last day of that month is not considered that important and since one has to wait until the following year Tula maasam, though not special, at least one has to take a dip on the last day of that month. A lame person who could not walk managed to reach for a bath on the first day of Karthigai month, yet he was granted the benefits of Tula Kaveri snanam per the story. The purpose behind this is one will gain the benefit of Tula snanam even if he takes a bath on the last day of Aippasi or on the first day of Karthigai month.

It is not appropriate to chant the Gayatri mantra during walks, hence it is not acceptable.

During varushaptika shraddha they can sit for nimantranam but partaking pitru sesham is prohibited for all of them.

It is not in practice to allow children to be part of Salagrama pooja.

If a shraddha occurs during amavasyai, ammavasai tharpanam should be done after conducting the shraddha as per scriptural practice.

The Acharyan that was mentioned in the answer was those Acharya-s who impart Vedas and predominantly mantropadesam. This does not apply to the preceptors imparting shloka-s and Prabandham-s.

We shall explain in detail as to what type of homams can be performed in the next issue.

We shall verify and get back if you could provide which tithi in Shukla paksham.

Dharma Sastram is not based upon a single book, but many books as relied upon as references. There are various sastra-s like Apastamba sutram, Gautama dharma sutram, Manu Smriti, etc. Our elders determine based on these.

Yes, honey can be added, and madhuparka can be partaken.

If one cannot perform Avani Avittam due to unavoidable circumstances like theetu, or being admitted to the hospital on that day, it can be performed the following month on a full moon day (Paurnami); but we should not postpone for personal reasons like attending a wedding or traveling on that day.

There will certainly be grievous consequences for such a person. Regardless of whether one is a prapanna, one who is devoted to Perumal, or one who renders kainkaryam-s for Perumal, one will be punished for their transgressions. No one can escape the consequences. Deliberate wrongdoings will inevitably result in punishments and such people will face severe impact. The sharanagati performed by such people will fructify; like how sinful acts lead to punishments and good deeds yield favorable results, sharanagati which was performed for salvation (Moksham), will lead one Moksham. These sins will not act as obstacles for Moksham because such persons will undergo the necessary punishment on this Earth during their lifetime. After having completely experienced the aftereffects of the sinful deeds, before attaining Moksham.

The scriptures have not mentioned organ donation since it was not a practice during ancient times. This is a recent phenomenon. As it was unknown during ancient times, it cannot be said that the scriptures support this. Our elders hesitate in doing something that is not supported by the scriptures and only practice what is ordained by the scriptures. The wise and noble will be reluctant to accept that which is not mentioned by the scriptures. Similarly, we should be hesitant because we must consider what rights we have to donate organs of a physical body granted by Bhagavan, to another person. Consigning the physical body to fire at the end of life is counted as a performance of a homam, which is accompanied by mantras; fire is lit to the funeral pyre accompanied by chanting of mantras. Hence, the scriptures say the physical body should not be missing any parts and offered as a whole object.

There are regulations on the types of flowers that can be used for Perumal Tiruvaradhanam. On offering the Kanakambaram flower, one must consider whether it is being offered to a temple Perumal, or the Perumal at one’s home. Kanakambaram can certainly be offered to Perumal at the temple; it is said that it is better to offer, white flowers as far as possible that are fragrant to Perumal at home. Shortly we will share a PDF on this subject.

During a temple Perumal thirumanjanam, Sikshavalli, Anandavalli, Bhriguvalli, and Upanishad are recited which is followed by the section in Narayana Upanishad that starts with ‘ambhasyapArE’ can be recited. Only paucity of time might prevent all of these to be recited; if sufficient time is available, all of these can be recited.

Generally, 108 counts of mantra japam are done. If not possible, the japam mantra is recited 28 times. Even if that is not possible, at least 10 times of japam is done. Beyond 108 times, one can go up to 1008 times. The japam count is not based on one’s wishes and conveniences. There are stipulations on the number of teertha japam count. Based on the objective of the japam, it is either done 4 times or 7 times. If the stipulation requires 108 counts of teertha japam, then it must be done 108 times.

It is not in practice for the wife of the deceased to take an oil bath; after the subhasveekaaram the daughter-in-law can take an oil bath. I have heard Thambulam is offered only when a sraddha is performed for sumanagali sthree; have not heard Thambulam being offered for the ascension of a father-in-law. It is considered auspicious if a very elderly person ascends to Paramapadam, Thambulam is offered then as it is considered auspicious.

One can collect rupee coins in the denomination of 10s and 20s that were offered in Sudarshana homam rather than currency notes as it is like a pro-note (promise to pay).

Yes, the young girl/maiden will attain salvation as she has performed prapatti; prapatti is performed even for infants. Scriptures will not specifically instruct everything. It does not state one can attain moksham by not adhering to its ordains. Those who have performed sharanagati must comply with the scriptural ordains. If one follows the ordains for a prappanna and is a paramaikanti following Vaishnava dharma, despite being married to a Shaiva. If one could not adhere to the ordains and is associated with demi-gods, they are given opportunities to redeem themselves if not it shall be left to the divine will of God. It is better and safer for those who have performed sharanagati not to get married into families of other beliefs rather than pondering later.

Sthalibhagam and sesha homam are prescribed rituals of a wedding. First laaja homam is performed before which is saptapati in a wedding; similarly, sthalibhagam and sesha homam are similar rituals; they are done because scriptures have stated so. This sthalibhagam is the beginning for all other sthalibhagam-s to be conducted later during one`s life as a grihastha. A grihastha has to perform aupasanam every day and sthalibhagam has to be performed once every fifteen days; the sthalibhagam conducted during a wedding is a precursor for the subsequent sthalibhagam, and it is considered special. During the five days wedding rituals, aupasanam is conducted without a break for four continuous days, and a homam that is performed finally is called sesha homam to conclude the wedding rituals.

ISKCON tradition can also be said as a Bhagavata sampradayam because they belong to Bhagavan. Hence it is not a mistake to read their books. At that same time, we must well learn about our traditions and follow the practices. So, one must be aware of the differences between these two traditions and follow the Srivaishnava, Bhagavad Ramanuja sampradayam. An impress of Thiruman Srichurnam must be made for adorning. It is stipulated that one must wear Thiruman every day. It is called “Namam” because it is adorned and accompanied by the chanting of the divine names of Bhagavan. Thiruman is mixed into a paste by chanting the divine name of Emperuman. Most importantly, it must contain ‘man’ (sand), hence the name “Thiruman”. Only wearing Thiruman in this manner will make it a protective shield, resulting in it being referred to as “Thiruman Kappu”. It must not be adorned in any other manner. It is mentioned that yellow-colored Srichurnam is special, especially the Srichurnam that is made from turmeric powder. If turmeric is not available, a little amount of turmeric powder can be mixed with other colors and adorned. Orange-colored Srichurnam is used only in these modern days. If we want to follow the long-held tradition, yellow Srichurnam is superior. Many temples offer turmeric powder or paste as prasadam. They can be gathered and can be mixed with whatever colored Srichurnam is available and worn. Have witnessed a few great wise and noble elders following this practice. It is said that Gopichandanam is associated with the divine physical body of Srikrishna. Sri Pancharathra Agamam has stated that Thiruman kappu made from sand must be adorned and when Thiruman is not available, one can wear Gopichandanam instead. Because it is specified that Thriuman kappu must be white and must be made from sand, Thiruman kappu is superior to Gopichandanam. And because it is the tradition, it is special. The Agama-s mention that only Thiruman from Divya Desam or sacred rivers such as the Ganges. Hence, one must follow this. Divya Desa Thiruman is available at places such as Ayodhya, Thiruvaheendrapuram, Pushkar, Thirunarayanapuram, etc. At shops, one can ask for Thiruman from these places. Generally, they have display boards outside the shop advertising that they sell Thiruman. But when specifically asked for Thiruman from these Divine places, they will sell those.

Swami Desikan says it is doubtful for the prapatti to bear fruits if one has an association with demi-gods until the last breath. Nammazhwar states if a prappanan surrenders to Emperuman at the final stage by disassociating with demi-gods, without a doubt Emperuman certainly accepts the prapatti and grants salvation. (‘’mALumOr iDatilum vaNakoDu mALvadu vaLamE’’) It is not wrong to do prayaschita prapatti immediately after realizing one’s offense; if another offence is committed, one can do another prayashcitta prapatti; but it is important that one should not repeatedly commit the offense and must refrain from committing sins. Elders perform prayaschita prapatti for everything only once invoking the Dwaya mantra.

It is good that one is fearful that occasional acts of offence will affect prapatti from yielding the desired results as this will ensure one remains without committing misdeeds. One must not be casual that having performed prapatti will yield the benefit regardless of one’s behavior. In this matter, one must be apprehensive and be worried that committing sins will result in punishments. But one need not be fearful whether one’s sharanagati will yield the desired benefits. This is what Svami Desikan says “nibharO nirbhayOsmi”. You are not fearing what should be feared and are fearful of those that need not be feared. You not need have any worries about sharanagati, as its performance entrusts the responsibility to Bhagavan. It is wrong for many who question whether it will grant moksham. Sharanagati is a mark of us surrendering us and the responsibility for our protection; we need to remain unworried about this. If we still are perturbed, it implies that we have not surrendered our burdens properly. Those who have rendered sharanagati must avoid questions about whether it will yield fruits if one were to transgress. After having performed sharanagati one must be peaceful that that Bhagavan will take care of us. But we must be worried about committing sinful acts as they will certainly result in punishments. Hence, those who have performed sharanagati need not be worried about whether it will fructify, whatever happens. We will remain unconcerned about the affairs of others; similarly, the soul belongs to Bhagavan and one must remain unconcerned about the wellbeing of the soul; but one must be worried that misdeeds will lead to punishments.

Srichurnam can be adorned in the forehead preferably store-bought and not the consecrated srichurnam. A consecrated Srichurnam is prohibited during these times. Sandhyavandhanam and Gayathri should be performed but without anganyaasam and karanyaasam. Theetu means impurity; as the vessels that are used for Perumal should be kept pure hence using them is prohibited during theetu. Theetu is known as asaucam in Sanskrit. As we are impure during a theetu we should not use such vessels.

A brahmachari who starts learning the Vedas as soon as the upanayanm is completed will be able to complete the Vedic studies within 15 years of age. While learning the Vedas, one must simultaneously learn basic Sanskrit. Learning Vedas implies learning it along with its components like Vyaakaranam, etc. After learning all of these, one will be able to go on to Nyaaya Shastram, Vishishtadvaita Shastram, undergo kalakshepam, etc. Undergoing upanayanam at the age of 7 will provide ample time to study all of these in detail. The importance of learning Nyaayam, Meemaamsaa, Vyaakaranam, Vishishtadvaita principles, etc. – the scriptures ordain that one must learn the Vedas; moreover, only when one learns Nyaayam, Meemaamsaa, etc., can one understand completely Vishishtadvaitam – our tradition, our religion, our daily rituals, the duties of Acharya-s, etc. Generally, in our tradition, girl children can recite stotras, Divya Prabandham, etc. It is not a practice to learn scriptures. These days, simpler scriptures such as Nyaayam are being taught. In this way, is it not wrong for them to learn Sahitya shastram and Alankara shastram.

The divine bell is a nithyasuri who is present in Srivaikuntham. It was present even before the advent of Swami Desikan. The divine bell is used during Tiruvaradhanam of Perumal and also for Acarya-s Tiruvaradhanam. In certain places during Acharya padhukaradhanam gantai is not used so clarify before doing so.

It does not appear that Sri Sannidhi disciples do not recite Gayatri avahana mantra during sandhyavandanam. Everyone recites the Gayatri avahana mantra that starts with “AyAtu varadA devI..”. As Srirama Charitamaanas is a bhakti kavyam, prapanna-s can recite it.

Yes, followers of Munitraya sampradaym should observe fast like Ekadasi during Srijayanthi, Sriramanavami, Sri Narasimha jayanthi and observe dwadasi paranai the next day by partaking agathi keerai, neelikai and sundakkai in their food which must not contain tamarind.

Yes, one can prepare upma with prescribed millets during Ekadasi.

If the disciple is related physically to the Acharyan, then theetu should be observed as per the usual norms applicable to a physical relative. Even if the disciple is not physically related but If Acaryan is a Gruhasthan (Family man), one has to observe one-day theetu as per the practice. If the Acarya happens to be a yati or saint then there is no theetu for the disciple.

Thirumannkappu is the divine symbol signifying the holy feet of Perumal; we are proud and happy to adorn his symbol as it pleases Emperuman. Generally, westerners have the tattoo culture, of painting tattoos on their bodies; but nobody seems to question them; even if some question them, they say it suits them and are happy to wear tattoos. If somebody questions us on Thirumannkappu, we shall also reply with pride that we are happy to adorn it as it is for the pleasure of our Lord. We can clarify that we do not belong to ISKCON and that there are philosophical differences between us Srivaishanava-s and ISKCON; if they are aware of philosophical differences then they would not question us; so it is better to tell them just philosophical differences and leave it at that.

Scriptures have listed who can perform rites for one who has no son. If there is no son, then the daughter’s son is eligible foremost to perform rituals; if he is not available, the son-in-law can perform the rituals by getting the grass from the daughter of the demised as the daughter is the kartha here. The grandson can perform the annual ceremony if there is no son in the family; if there is no grandson, then the son-in-law can perform the ceremony by accepting the darbha from the daughter of the deceased. When the son-in-law does so, it becomes his duty to do it every year. The karmic effects of a grandfather’s sins or virtues do not directly pass on to the next generation; we undergo experiences as per our karmic effects. We also get associated with each other through karma. When a grandfather passes away after committing sins it is not a must that the sons or grandsons acquire his sins. He has to undergo whatever he has done. It is due to the effect of karma that the son or grandson takes birth by being related to him. The effects of karma are real, and one has to undergo the effects as per one’s karma, hence the birth. Any physical relation is according to one’s karma including husband and wife. Emperuman associates each one as per their karmic bond and it takes effect accordingly.

If a shraddha occurs during Dwadasi, shraddha food should be cooked. Some households cook food on Dwadasi and offer the food to the bhogtas and after seeking their permission the kartha also partakes the same. In a few other houses, only shraddha food is cooked. so one can follow whatever the practice of the concerned house.

On ordinary days the vegetables that are cut the previous day or before taking a bath can be washed in good water after taking a bath and can be used but during Amavasyai and Maasa pirappu avoid using such vegetables. During Dwadasi one can wash the vegetables cut the previous day and use them.

It is not wrong if we leave some food on the leaf on a shraddha day but it is better to follow the practice of the concerned house.

During everyday bath one has to do achamana, pranayama, chant that day’s tithi, and star, then chant ‘karmanyatA sidhhyarthaM prAtaH snAnaM ahaM kariSyE’ and take a bath. Generally, taking a bath includes a head bath. Brahamacharis need not take a head bath every day. Taking a bath implies a head bath too but if it is not possible there are subdivisions to it. For example, when we do not feel well, taking a bath until the neck is permissible.

Panchasamaskaram can be termed as a ritual; samaskaram means refinement, and it grants the eligibility to perform the ritual. Panchasamaskaram grants the eligibility to serve Emperuman. We acquire the eligibility to serve Bhagavan through Panchasamaskaram. Why should we serve Bhagavan? Because he is our goal. One has to serve Emperuman like a wife serving her husband. We should serve lovingly and with the thought that we are born to serve. We should serve to his pleasure, hence panchasamaskaram. Materialistically speaking, when a favorite person visits our house, we cook his favorite food and we earn the required things to cook the food with care. Similarly, Bhagavan is our favorite, to serve him with care we have to make ourselves eligible through panchasamaskaram. It is certainly wrong to prevent others from becoming a Srivaishanava. With Acaryan’s permission, one can render prapatti without panchasamaskaram but follow the ordains of Acarya. It is said that as per Tenkalai tradition, prapatti is done along with panchasamskaram. We need not assess whether Thenkalai sect performs prapatti along with panchasamaskaram.

During Amavasyai, whatever food is ready one can offer it to Perumal, complete Tiruvaradhanam and proceed to perform vaivashvadevam, tharpanam and then offer the remaining food to Perumal.

Yes, Sudarshana yantram obtained from the temple can be kept at home’s Perumal sanctum.

Yes, it is considered impure until one takes a bath; performance pratha sandhya is not considered a purification ritual, but taking a bath is crucial. Notes: There are differences between theetu and vizhuppu. Vizhuppu means not to touch others or anything, removal of old clothes that were worn the previous day after waking up; the cloth that was worn the previous day is known as vizhuppu. Theetu is more than vizhuppu; at times it happens like coming into contact with someone or something.

Srivaishnava-s can wear rings decorated with gemstones on the fingers of the hand. It was also a practice of the elders.

While traveling to foreign countries, when we come to know that food fit for our consumption is not available, as far as possible, it is better to cook food on our own. Self-cooking enables us to avoid those food items that are prohibited. If it is not possible, it seems food items that do not contain onions and garlic are available. Paying attention to the ingredients, one can try to partake those that do not contain prohibited food substances. To reiterate, it is better to prepare one’s food, wherever one may be. Only then can we follow the requirements of Ahara Niyamam.

Masyam and Oonam have to be done without fail. Purity in food must be maintained to the extent possible; eating outside food should be avoided, we can eat food at our relative’s house provided the purity is maintained. Orthodox people will not take food other than from their home due to its purity, any other food outside of the home is called para-annam. During the first year, one should not visit hilly Divya Desam, not go on pilgrimages, not take a bath in the ocean; these are to be avoided so that masyam can be performed without any hindrance. Masyam and maintaining purity are important; besides, one can continue the daily austerities and worship Perumal. Note: If the question is asked by the elder, they have to perform all the masikam, oonam austerities; if the query is from younger brother, it is enough that they assist the elder in all such rituals.

It is better to conduct them at a divine place or kshetram. These days not everyone gets the opportunity to conduct them at holy places. The rent we pay to conduct at such halls can be taken as kraya suddhi. One can perform punyahavachanam before conducting other rituals.

After the demise of your paternal uncle, you would have performed kuzhi tharpanam, and observed theetu which is sufficient. Only the karta should not visit kshetrams, take a holy dip in the sacred waters, and should not visit hilly Divya Desam for a year; and it is not for others. You can celebrate festivals in a low-key manner since whatever we do, we do it for the sake of Perumal hence we have to celebrate it simply (ordinary manner).

Have heard our elders saying that it is superior to maintain count with the fingers during a japam; further, it appears our elders have not used any type of garlands for japam. It appears that the best way for both males and females should keep counting with fingers during japam; this way our concentration will be better.

Varnashrama is due to one’s birth. Apasthambha’s statement “chatvArO varNA: brAhmaNakshatriyavaishyashUdrA teshAmpUrvaspUrva:” is the pramAnam.

Usually, the Yagnopavitam is changed in the early part of the day or forenoon; it is a practice to continue with daily prescribed duties after changing Yagnopavitam. It is better to perform Madhyanikam after changing the Yagnopavitam.

One can certainly include the new Dwaraka Shila along with Salagrama Perumal-s to perform Tiruvaradhanam. During the first time, it is enough to perform Tiruvaradhanam with milk.

For Paduka aradhanam, it is not a practice to use any material used during a Perumal aradhanam, and separate materials are used.

Usually, our elders have only one divine bell at home. If 2 different bells are to be utilized at home, there must be a person dedicated to using the divine bell. Due to this, our elders maintain one divine bell at home for Tiruvaradhanam.

If the elder and younger brother need to perform their father’s annual oblation ceremony separately, the mother must mandatorily be with either of the sons. If she cannot be with any of the sons, she must perform the ceremony on her own.

It is not wrong to do Gaya shraddham after the first death anniversary of the father, but one has to go again to offer pindam at Gaya when the mother attains Paramapadam. Looks like it is not wrong if the younger son performs rites at Gaya before the elder son does.

As you are demolishing the existing house to reconstruct it as a flat, the vastu will change; hence it is better to perform gruhapravesam, and the ritual boiling of milk alone is not sufficient. I have seen the practice of elders performing gruhapravesam as part of their austerities.

Agathi keerai should be consumed during Dwadasi; it can be used during shraddha and amavasyai days; but it can also be used as a medicine during other days.

We cook food as per the paranai menu only following Ekadasi, Srirama Navami, Sri Narasimha Jayanti, Srijayanthi, etc.; we do not add tamarind for paranai; partaking food after an eclipse is forbidden hence during eclipses a householder does not take food, which is not fasting. If the sunsets during eclipse, there is no paranai after the eclipse ends.

The term Bhagavati certainly does refer to Thayar. Svami Bhasyakarar says ‘Bhagavati shrIyaM devI’ right at the beginning of Gadyam. Bhagavati means one who possesses six auspicious qualities; namely – Gyana, Bala, Aishwarya, Veerya, Shakti, and Tejas. Even Emperuman is called Bhagavan because of the same, as one possessing six auspicious qualities; Bhagavan’s consort is Bhagavati, meaning one who possesses the same six traits. The Bhagavati referred to in Kerala refers to Parvati Devi. They call her so out of affection. It is similar to how we out of affection name ourselves with Emperuman’s names. The term Ishvaran will only mean Emperuman, Lord of all universes. But people believe Ishvaran refers to Shivan. Likewise, though Bhagavati means Thayar only, Parvati Devi is commonly called Bhagavati.

Sumangali prarthanai has not been prescribed as a part of Vedic rituals; nor has it been prescribed as part of ceremonies; if it is a practice of the respective household, it can be followed. Not performing does not accrue any malefic effects. If it is not being followed so far, no need to start any such new practices.

Before bharanyasam, one must have the yearning and prayers for a successful fructification in terms of being associated with a preceptor. These are the thoughts one must hold on to before bharanyasam. After bharanyasam, one must follow many prescribed matters; especially association with demigods and bhagavata apacharam are to be strictly avoided at all costs. The reason that we adhere to these standards (those that need to be embraced and those that must be avoided) are for the pleasure of Emperuman. Emperuman is pleased if we follow the ordains of the scriptures; so one must avoid food that is unworthy of consumption and one must avoid eating food from outside. One can worship Divya Desam-s, their favorite sthalam-s, and ancient temples but avoid visiting temples of demigods.

If there is a necessity one can cook and partake food irrespective of a vriddhi theetu or any theetu; but the vessels that are used during cooking must be cleansed appropriately and can be used after the period of asaucam.

In General, the performer of the last rites and the wife that is the son and daughter-in-law do not take an oil bath until the first-year completion of the in-law’s demise.

Prapannas need not visit Mantralayam, it is enough that they worship our Azhwars and Acharyas.

We shall provide a reply later.

As we are in mourning and should observe it, we should not indulge in celebrating festivals, utsavams, or gatherings for a few days. When we visit places like temples, we will have to handle unpleasant situations of talking about the demise. To avoid this, it is said we should not visit temples.

If the man of the house is not interested to observe tradition, the woman can certainly offer prasadam to Salagrama Perumal, moreover, she can draw kolam, light a lamp and recite stotrams before Perumal.

One can take bath in the rivers but not like it is done during a pilgrimage, avoid taking bath at holy rivers like the Ganges. If you happen to visit Srirangam for any other purpose, then, you can take a dip at Kaveri.

The details are available in a PDF version. We will share them soon.

It is not in custom to perform a housewarming ceremony or to shift a house during the month of Panguni.

Generally, there are prescribed rules to be followed during a diksha period; this period has to be observed like a vrata; many diksha-s prescribed for occasions like upanayanam, vivaha, yagadiksha, etc.; during these periods it is prescribed that men should not shave. Similarly, he is not allowed to shave during pregnancy as it is observed like a vratam.

There are many opinions regarding this subject. Each place/region follows its respective practices; while Srirangam has its observance and Kanchipuram follows as per their observance. Some say one has to convey their condolence during odd-numbered days like (1,5,7) while some others say it has to be on even-numbered days and few more say it can be done on any day within the first ten days period after demise. But many believe Mondays are not prescribed to convey their condolences, hence Mondays should be avoided. According to many, any other day than a Monday is suitable, however, it is advisable to follow their respective practices.

Wearing a diamond is considered special like wearing gold jewelry. It can create certain good vibes in our bodies but it is not compulsory to wear diamonds. For example, some men wear diamond studs; they cannot be deciphered as ostentatious. It can be worn without ostentation. But if the stone possesses certain defects, it might affect the wearer or his family. One has to select the stone without defects through well-acquainted persons. It can be worn in an auspicious manner, which is considered better as our people do not wear it for flamboyance.

There are no remedies as per our tradition for scriptures have not provided any. If you feel disheartened, you can recite Sristuti and worship Perumal.

Father-in-law can certainly perform Darsha/sankramana shraddha when a daughter-in-law is pregnant as they ordained duties, Nitya karma-s, that cannot be omitted.

Shanti muhurtam is known as Garbhadhana samskaram, it is done for a progeny of a family by invoking certain mantras. As it creates the birth of the next generation, it is called Garbhadhana (Garbha Adhana) samskaram. It is done for the progeny, welfare, growth, and auspiciousness of our family; hence it is mentioned specifically.

Please refer to Sudarshanam Plava year Adi month issue 007JUL21001 for answers. Yellow Srichuranam is natural while red is acquired by mixing. Those who are Vaidik or Vedic wear yellow Srichuranam while some also wear red Srichuranam.

Those who observe the total fast during Ekadasi will not partake Thulasi, they may accept Perumal tirtham and observe the fast. Those who partake tiffin can accept Thulasi.

1. Both Madhva and Ramanuja tradition followers are devotees of Vishnu and in that sense, they are also Srivaishnava-s. But the philosophy varies known as Dvaitam and Vishishtadvaitam. In Vishishtadvaitam, Perumal is the in-dweller in all; he is the in-dweller who commands and all-pervasive; Dvaitam does not accept this. Bhagavan rules like a king to protect the universe; while a king rules externally, Bhagavan rules everything by being all pervasive including the animate and inanimate; he is the supreme soul of all souls. Hence, he is called Paramathma. There are such differences that can be understood by listening to kalakshepam-s. Vishistadvaitam means Bhagavan resides everywhere along with the universe and he is the only pervasive entity. Dvaitam states Bhagavan is separate, and the universe is separate. But as per Vishishtadvaitam, Bhagavan is two entities, animate and inanimate, and is pervasive in both and nothing is separable from Him. 2. Scriptures state if we perform Prapatti we can attain salvation, but it does not mean one cannot attain salvation through bhakti; such a question had arisen due to misunderstanding the concept. Prapatti is the direct means of salvation while bhakti induces Prapatti for salvation. For example, when one can reach the terrace at the eleventh stair, it is like asking if can we go up only by climbing the 10th stair and if is it not possible by climbing the 1st or 2nd stair instead. In that sense, bhakti is also essential. 3. There are many stages in bhakti, every human needs bhakti always; even to perform prapatti one requires bhakti. Prapatti does not mean one is not without devotion. Bhakti yogam as stated in Bhagavad Gita is meditating on the Supreme being which is not an easy means for us. One who performs prapatti does have basic devotion, so it can’t be stated that the person is devoid of devotion. 4. It is not a must that one has should have undergone upanayanam for performing samashrayanam and bharanyasam. To obtain Srivaishnava disksha it is not a must that one has to wear the sacred thread. 5. Mahalakshmi thayar and Sriman Narayanan are two separate Gods and not one. Scriptures have not stated that thayar alone can grant salvation. As per Vedas, scriptures, Ithihasa-purana, the divine couple grants salvation, we have to accept this instead of pondering on matters like whether one of them can grant salvation. Granthams, Azhwars and Acaryas have also stated they grant salvation together as a divine couple.

1. A Srivaishnava is a devotee of Vishnu; one who behaves to the please Bhagavan acquires the eligibility to become a Srivaishnava, otherwise one cannot be a complete Srivaishnava based on this aspect. There is no stipulation that only Smarthas or Vaishnavas are prohibited from eating onion, or garlic. It is not a sattvic food. Bhagavan had preached that everyone must respect and follow what the scriptures have ordained so that they become his devotees. Vaishnavism is complete if such food is avoided. Even if one consumes them due to family compulsions, it is considered a sin as the scriptures have ordained them not to consume. It is not only for Srivaishnava-s but common to all. 2. A Srivaishnava must wear Tulasi garland. The garland is of different types, our elders do not wear an un-consecrated garland, but people of other traditions do so. Our Azhwars, Acharya sampradayam accept Tulasi garlands that have undergone prathishtai. One should observe rules like not wearing them during asaucham, one can wear them upon the advice from elders.

Yes, one can keep aside the aravani/ksheeraanna prasadam and partake the prasadam the next day after Dwadasi paranai.

Vratams are for us only and not for Perumal. One can offer festive food to Perumal and partake it. It is up to the individual whether to fast or accept food. If they feel Vratam is more important than the festival then they can observe vratam or if they feel the festival is important, they can offer special food during that day and partake it, but broken rice should be used for cooking. Observing vratam on a Ekadasi is considered more sacred than partaking festive food.

Yes, women can celebrate Kanu for brothers after Saranagati. Even during periods time also she can keep kanu pidi but must do so separately.

As per our sampradayam persons of the same gothram cannot be married to each other.

If a missed masikam is done with the subsequent month’s masikam, two people are seated for the Pitru sthanam. After mentioning both masikams in the sankalpam, ‘tantrena karishye’ is included in the sankalpam. For example, when 4th and 5th masikams are done together, in the Vishvedeva varnam of Vishnu varnam, ‘turiiya panchamaana maasike tantrena karishye! Turiiya panchamaana maasike shrarddhe vishve devaartham bhavadakshana kartavyaH Vishnu devaartam bhavadakshana kartavyaH’ is recited. For the two seated in the Pitru sthanam, one must recite ‘turiiya maasikaarte bhavadakshana kartavyaH’ while the second person recites ‘panchamaa maasikarte bhavadakshana kartavyaH’, while seating them. Likewise, during dattam (giving away an offering/charity), for those who are seated in Pitru sthanam, it is done separately; rest all are done together.

This should be understood from the standpoint of our Sampradayam. Couples are given importance in Grihastashrama and they are considered distinguished. As per the ordains of scriptures and Sampradayam, kainkaryam has to be done as couples. A single man or woman is not given importance. The husband loses the eligibility of doing certain Vaidika karmas if the wife is not alive; similarly, women are prevented to participate in auspicious functions. Our tradition has considered couples participation as ideal. It is appropriate for a Prappana to realize that Emperuman is the only Paramapurusan and all of us are the ladies. There is no barrier in rendering services to Emperuman. A single woman can still go to temples, recite Stotra-s, Pasurams and render kainkaryam to their ability. Scriptures and Sampradayam have laid down prescribed rules for certain tasks. Even people of this world follow the rules that are applicable. For e.g., like how widowers are not eligible to perform Yagyam, bachelors are not eligible to perform aupasana and a question shall not arise why because only married men are eligible. Similarly, there are prescribed rules for kainkaryam based on the varnashrama. Elders have been practising the ordained rules and it is best for us to do the same. Engaging in sampradayam as a couple is considered appropriate even from the perspective of Acarya.

We shall provide a response later.

There is no one need to cook food without salt for those who have Lord Oppiliappan as their kuladeivam.

These are two different Agama-s that are followed for Thiruvaradhanam of Perumal. Vaikanasa Agama was written by Saint Vikanasa. Pancharatram was propagated by Perumal Himfself. Both are appropriate and are followed by the elders. Vaikanasa consists of many Veda mantras and Pancharatram is full of Tantric mantras. While Vaikanasa Agama is practiced only by the families who belong to that lineage ,Pancharathram can be initiated to others and can be practiced by anyone accordingly. This is the significant difference while mantras vary for both.

Ahnika Grantham contains the methods for reciting Astakshara, Dvaya mantras, etc. There are differences in traditions that require Astakshara mantra to be chanted either standing or seated. As far as Dvaya mantram and Carama slokam, they must chant while seated. I think they cannot be recited while standing. Tiruvastakshara mantram is to be recited based on the respective traditions followed. It is a practice for ladies to recite Astakshara mantram and Dvayam mantram while sitting. After reciting the Dhyana sloka taught by the Acarya first, the japam must be done with the eyes closed, hand covered with a cloth for keeping count, as taught by the Acarya. Astakshara mantram, Davaya mantram and Carama slokam must be recited a minimum of 10 counts.

It depends on one’s practise of the respective household.

We shall try to upload them in detail later based on the convenience of our Vidwans.

It is not an offense if one is unable to worship due to sickness. It is an offense when an able person does not take any effort to recite the thaniyan. For example, if one could not worship with their body, one can still chant vocally or mentally because the mind does not experience pain. It is pertinent that one should worship either physically, mentally, or vocally. Scriptures do not say that one must physically prostrate, but it is considered a defect if a healthy person fails to do so.

Ekadasi vratam must be observed at all ages. After annaprashnam is performed for a child, it is not a must that the child should be fed with cooked rice during Ekadasi; instead, it can be fed with broken rice. When this is put into practice even for a few months old child, it may progress to Nirjala upavasam (fasting without even drinking water) over a period of time.

Sumangali-s do not partake tiffin during tharpanam like men.

We must first offer to Perumal all the food before we partake. There is no harm in offering brown rice to Perumal.

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It is not wrong in listening to Stotra patam and upanyasams during Asauca period. One must perform the Nityakarma Anushtana like Sandhyavandanam during Asauca period. But visiting temples, worshipping Perumal at home, and prostrating elders at home are prohibited during Asauca period.

It is appropriate to perform both along with your husband.

When we render Abhivadanam to a Sanyasi, he has to do Pratyabhivadanam (bless). As Sanyasis are liberated from worldly affairs, they can neither bless nor condemn anyone. Hence, we do not render Abhivadanam to them.

When we have time to perform Thiruvaradhanam, we can do Abhigamanam mentally and offer food to Perumal and pack food for children. Madhyanikam can be performed during Madhyanikam kalam and later if possible one can offer milk or fruits during that time for Perumal.

One should not celebrate any festivals for one year on the demise of one’s own brother-in-law. It is not called theetu, as theetu ends by 13th day.

Setting up Golu after Bharanyasam is considered as Bhagavat Aradhanam. We have uploaded a video on the importance of Navarathiri through the link below. Some households are following the custom of sprinkling milk on the snake pit as the elders feel it is appropriate to follow their household custom. We shall do this as Bhagavad Aradhanam and some Acarya-s specify it is not wrong if we do this as a Kainkaryam to Adisesha. It is crucial that we consider offering milk as Bhagavad Aradhanam.

Yes, we can mentally chant Rama Nama during asaucam.

Kalakshepam means spending time meaningfully. Kalakshepam is to spend time effectively in understanding the Srisukti-s of our Purvacharya-s and to have a clear grasp of the Granthams. Samashrayanam is an important eligibility to attend Kalakshepam. Those who have done Samashrayanam and Bharanyasam should undergo Kalkshepam from an Acarya as per the rules.

Yes, theetu must be observed even if you are not in touch with them for more than ten years.

As per the statement ‘Upanayanam bhramanasya ashtamE’, Upanayanam is performed in the eight year. Some perform this on the 8th year after conception. But there are no restrictions on conducting Upanayanam during odd-numbered ages. It is ordained that it must be performed before 16 years old; if conducted after 16 years, Gayathri mantra will not yield any benefit. Upanayanam can be performed any time between 7 and 16 years of age. There are no authoritative statements (Pramaanam) that mandate the performance of Upanayam either during odd or even-numbered ages.

Ayyangars’ important festivals are Vishu in the month of Chittirai Dakshinaaya punya kalam Upakarma Tiruvaadippuram In some households, Adi 18 Sri Jayanthi During the month of Purattasi – Navarathri, and in particular Maha Navami and Vijayadasmi Tula Vishu Deepavali Sankranti Adi and Thai Amavasyai, in certain households A few observe Karadaiyaan Nonbu Srirama Navami Nrisimha Jayanthi Tirunakshatram days of Azhwars and Acharyas These are the festivals that are celebrated. Fasting and Paranai are observed on certain festival days such as Sri Jayanthi, Sri Rama Navami, Sri Nrisimha Jayanthi, etc. It is a practice to celebrate Deepavali as a festival and also perform tarppanam for Amavasyai. Lakshmi puja is observed in a few households. In all festivals, it is a practice to pray to Perumal. On festival days preparing special offerings, and going to temples to worship Perumal are some of the specific practices for a festival. On the Tirunakshatram days of Azhwars and Acharyas, it is a practice to recite the pasurams of the respective Azhwars.

For the seat, usually, two darbhas are placed, with one of them could even be a darbha with an uncut tip (nunippul). Some say as per “darbheshu darbhaam”, more than two darbhas must be used; some say 4 must be used. For bhugnam, two darbhas are placed East to West in pairs. This is a seat for the Pitrus.

There are no separate rules for offering clothes at temples; we can place the clothes on a tray and hand it over to the priest of that temple and he shall follow the required tradition, but the clothes offered should be in accordance with the Divya Desa practices.

Madhyanikam need not be done after Dwadasi tiruvaradhanam and paranai. Madhyanikam must be performed before thiruvaradhanam followed by paranai. After we do sandyavandanam, Brahmayagyam and madhyanikam must be performed before thriuvaradanam followed by paranai; there is no need to do madhyanikam again. There will be a slight difference during Alpa Dwadasi which we will look little later.

I am replying to this query based on the assumption that you have undergone Vedic studies. Dharmasastras had provided elaborate details on this. The period of study is called Adhyayana kalam. Pournami, Amavasyai, Ashtami, Chaturdasi, and Prathamai are Anaddyayana days. During these days, one should not learn Vedas and recite them in Sandhai. Divya Prabandham and Stotra patam can be recited during Ashtami and Chaturdasi. Sandhai will not be conducted during Ammvasyai, Pournami, and Prathamai but parayanam is allowed. Anandhyayana kalam consists of many other specialties. There are many calculations for Vedic Anandhyayana kalam like the Nazhigais of Ashtami or Pournami, etc. We shall look into this in detail at a later time.

In a Sandhyavandanam, 3 arghyams must be offered before Sunrise. If the Sun has already risen, it means is past the time for Sandhyavandanam; when done so, a fourth arghyam called turiiya arghyam is offered as an atonement. If Sandhyavandanm is performed before Sunrise, no need to offer turiiya arghyam. Similarly, if 3 arghyams are offered before Sunset, turiiya arghyam is not offered. Both Sunrise and Sunset timing varies frequently and also at different times of the year such as summer, monsoon season, etc.; given this, it will be difficult to indicate the time for this. Hence, consult a panchangam, determine Sunrise and Sunset and offer 3 arghyams before Sunrise and Sunset; when done so, no need to offer turiiya arghyam. Sandhyavandanam cannot be performed at 4 AM as it must be commenced before Sunrise and concluded with upasthanam after Sunrise. Arghyam must be offered before Sunrise and upasthanam is performed after Sunrise. Doing Sandhyavandanam at 4 AM is considered untimely karma and has no value as a result. One must again perform Sandhyavandanam. Due to compulsion when one is away or delayed during Sandhyavandanam time, it must be performed at 11 AM by offering turiiya arghyam.

Those who perform tarppanam on all the 15 days of Mahalaya paksham, must partake food once and partake palaharam for dinner. Many of us perform tarppanam only one day during the Mahalaya paksham and it is called Sakrun Mahalayam. Melpakkam Swami has averred that such people need not partake palaharm on all 15 days; he also said that they need not partake palaharam even the day before tarppanam day. Some elders even though they do not perform tarppanam on all 15 days, have a practice of partaking palaharam on all 15 days. Please follow the practice of the respective elders. As per the learned and wise men, it appears that if one does not perform tarppanam on 15 days, need not partake palaharm on all 15 days. Palaharam is included in the day of tarppanam and not the day before.

It is pertinent to note that we should thread our Yagnyopavitam on our own while threading one must keep oneself and the Yagnypoavitam pure. There are books regarding the invoking of a sacred thread or else one can take the advice of their elders. The mantras must be chanted appropriately to invoke the concerned devata-s, appeal to Perumal, and chant the Gayatri mantra for invocation.

Once there lived a Svami named Mantrasalagatta Svami and he has postulated based on unique opinions from the Dharmashastras, which is called Mantrasalagatta sampradayam. A few who that tradition live among us. They practice rituals, shraddhams, etc. based on this tradition. If one wishes to practice this tradition, one must know about this extensively in detail. Or else, it is enough to be aware of such a tradition.

Special thiruardanam should be done to the deities, thirumanjanam should be done with milk and special thaligai must be offered on the day we bring in the deities to our home the first time, and later on, thiruvaradhanam can be continued every day.

The only answer is because scriptures have ordained this. Sastram has laid down specifications for kainkaryams like pradakshinam (circumambulation), anjali, pranamam etc. for Perumal. Sastram had instructed the number of times a pradakshinam can be done and how to do pradakshinam and anjali. Anjali must not be done with one hand and pradakshinam should not be done running. Similarly, pranamam should be done in even numbers “pradakshinaan pramanaanscha yugmaanave samaacaret”; and it has listed the reason for it as well. Everything must be in even numbers for Perumal and an odd number is not considered to be sacred. As per this Vedic quote ‘ekAmanvaH ekahipitrunAm, druranvAH druhidevanaM’ anything done once are for Pitrus and two times are for Devas. As Perumal is the Supreme Lord, any kainkaryams that are done should be more than just two and it could be in the count of four or six and so forth. Swami Desikan had provided many techniques on this.

While performing japam, we can keep a count of 10 with our fingers. Going clockwise, start the count from the base of the little finger for counts 1-3, the tip of the ring finger for the 4th count, the tip of the middle finger for the 5th count, the tip of the index finger for the 6th count, middle of the index finger for the 7th count, base of the index finger for the 8th count, base of the middle finger for 9th count and ending at the base of ring finger for the 10th count. While going clockwise, little and index fingers are used for 3 counts each, ring and middle fingers are used for 2 counts each for a total of 10 counts. If it is difficult to understand this, it is better to request a practitioner for a demonstration for a better understanding.

Yes, we can certainly have these deities at home.

When we prostrate a goshti while someone is standing, either they should move aside on their own or we have to go past the person standing to prostrate. If these are not possible, we can just simply prostrate the gathering as it is not considered inappropriate. Sometimes the person standing could be servitors proceeding towards a kainkaryam. One need not be extremely mindful of such things and can simply prostrate. The objective must be to prostrate the goshti.

As Emperuman is the supreme Lord of all gods, worshipping other gods is like equating Him with the rest. We should never forget Emperuman is the primordial lord. It is a sin to consider other gods equal to Perumal; the other gods would not prefer it. The demigods feel that there is no benefit in worshipping them. The demigods have only said what benefits they can provide but have not said that they are equal to or superior to Perumal. These are the reasons for not going to their temples for worship. Some might say there are no tangible benefits of worshipping Perumal while other gods grant benefits for worshipping them. These will end us in worldly sins only. As none is supreme or equal to Perumal we must not worship other gods.

Sri Ahobila Mutt has published Ahnika grantham providing details as per Sri Sannidhi tradition with meanings for Ashtaksharam, Dvayam, and Carama slokas.

Yes, thirumanjanam can be performed together. Like Salgarama, Dwaraka murthi tirumanjana tirtham is equally auspicious.

Both maasyam and amavasyai tarppanam must be performed. After performing maasyam, amavasyai tarppanam should be performed.

If there are 3 Hiranyagarbha Salagrama deities, one deity should be treated as a prominent deity and the other two should be treated as ancillaries. Thiruvaradhanam can be done to the prominent deity until the Salagrama count reaches four. Then special thriuvaradhanam can be done for all the four deities.

It is better to recite without mistakes; there is no harm in making minor mistakes, but one must try and rectify those mistakes as well. That is the difference between reciting a Veda and stotras, it is considered erroneous when a Veda swara or an akshara is mispronounced, unlike stotras. The sloka at the end of Sahasranama appeals to Perumal to forgive our mistakes. yata3kṣara pata3p4raṣṭam mātrahīṉam tu yat3pa4vet tat carvam kṣamyatām te3vā nārāyaṇa namostute Though not all slokas contain such verse. However, when we recite them with devotion, Perumal accepts our flawed recitation like how the elders accept a child’s blabber; but we should strive on our part to recite them without errors.

As per scriptural ordains, women are not allowed to recite them. As we are lax in many matters, women have also started to recite them. There are many stories in Sundarakandam, women can read them and listen to related kalakshepam. We can also request others to read it for us, but women are not permitted to read it as is.

Yes, Thiruthuzai can be added to all the cooked items before offering it to Perumal. It is a tradition followed in temples to add Thulasi and other flowers in the offerings to Perumal.

One has to observe for of silence (mouna vratam) during Mahapradosham. Our preceptors are following this observance which is considered to be prominent. Since silence is a kainkaryam on that day, one should not recite any stotras, prabandhas, etc.

There is no specific time, date or day mentioned once a prappana sheds the mortal body, as it is stated that a Prappana travels via the Archiraadi Marga (illuminated path) to reach the Vaikuntam without any delay. Sri Bahsyam mentions about reaching Sri Vaikuntam. The pasurams ‘Suzhvisum pani mugil’ and ‘Muniye Nanmugane’ mentions the journey to Sri Vaikuntam.

While trimming, the barber’s hand might accidentally touch the Poonal or the water used to wet the hair or the cloth that wraps the person, when anyone of those come into contact with the sacred thread, it is considered unclean. A sacred thread must always be clean. One must perform all austerities with a clean yagnyopavitam, it should be changed when it becomes impure. Based on these, it is said the poonal must be changed after having a haircut.

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Those who are devoted to Bhagavan are known as Bhagavatas. Those who have undergone Samasrayanam, Bharanyasam, and those who apply thirumankappu on their forehead are all bhagavatas. In general, all are devotees of Bhagavan, and we should not commit any offence against them termed as Bhagavata Apacaram. We must not scrutinize about the traits of any bhagavata whether they are distinguished or not. It is crucial that we do not commit any offence against them.

As per Agama a single Pavitram can be used repeatedly for a few days at temples. Certain offerings for Perumal are considered to be permanent/constant. These can be offered again and again to Perumal.

Yes, without a doubt sandal paste can be applied to Saligrama deities at homes and temples. It is considered special to offer sandalwood paste if many deities are available states our elders. It is not appropriate to apply sandal to one Murthy and not to apply to the rest; so it is better to apply sandalwood paste to all the deities methodically. Incense and a lighted lamp can be offered to all deities in general, but sandal has to be applied individually after Thirumanjanam.

If the second 10-day asaucam occurs while observing a previous asaucam for ten days, the second one will be over along with the first asaucam. To know about this in detail please refer to GSPK’s Sudarshanam publications ‘Theetuk Kanakku’.

As you have performed Samashrayanam and Bharanayasam, you can worship Hayagriva Perumal; worshipping Hayagriva Perumal would mean worshipping of Saraswathi Devi too. Hayagirva pooja is also Saraswathi pooja and there is no need for separate Saraswathi pooja. Swami Desikan had also written ‘devi saroja sana dharma patni’ in Hayagriva sloka.

During tharpanam and sraddha days one can accept thamboolam but chewing them is prohibited. When we happen to attend wedding during a tharpanam day and when we are offered thamboolam and as it is considered auspicious, accepting them will not be malefic. We should consider sraddham as a revered occasion, try to avoid going out on that day and if by chance we are given thamboolam on that day, there in nothing wrong in accepting it. One should not accept any charities on that day.

Theetu will not be for one year but ten days only. It is called deeksha, during that one-year period; couples who are karthas should not go on a pilgrimage and take holy dip in sacred rivers. But if we happen visit a place where per chance a holy river runs through, then taking bath in that river is permitted. For example, if we have to visit Srirangam for some reason, then taking bath in Cauvery is considered special, similarly in Ganges as well. Going on a pilgrimage involves taking an oath to visit sacred places and bathing in sacred waters so pilgrimage is not permitted during that period, otherwise when one gets an opportunity by chance to bathe in holy river, it is considered fortunate.

It is not a practice to reuse the balance Perumal tirtham for cooking. We must dispose of the tirtham at a place where we do not step on it; a tree or Tulasi shrub cane watered with the tirtham.

When a Groom from Srivaishnava tradition marries a non-Srivaishnava Bride, he is qualified to perform pitru kaaryam. For the Bride to perform our traditional practices and rituals, she can undergo Samashrayanam. Doing so such persons become Srivaishnavas and can carry out activities in rituals such as shraddham without any conflict.

General rules to observe Shravana vratam: On the day of fast (vratam), one must bath in the morning For Oppiliappan, only food prepared without salt must be partaken Only once on that day food must be partaken, if needed, on can take fruit based diet during the second part of the day. One can visit temple to worship Perumal Recite Stotras A general rule for the Vratam One should avoid entertainments on that day Avoid wearing new clothes Vratam should be observed by adhering to the above rules and most importantly one should contemplate on Perumal during the observance.

While there are many stotras, reciting Garuda Pancashat will be a remedy for skin diseases. If it is difficult to recite, one can repeat after hearing or replaying any elder’s recitation.

Offering tonsured hair to Perumal is like offering the head itself. Azhwar has said ‘kambara thalai siraithu’. The tonsured hair of the child is offered to signify that the child is offered to the Lord. As the hair grows again, there is no harm in doing so.

Going to France will certainly ensue the sin of crossing seas. You can consult your elders for suitable atonements for crossing the sea. Generally, elders would advise to do Sethu snanam or kushmanda homam as a remedy.

Only Srivaishnavas should prepare food in a temple; it is better if that person transforms into a Srivaishanava. This is a tricky situation; it is better if it is accepted as Perumal prasadam but one has to ponder carefully if the food is not cooked by a Srivaishnava.

From the standpoint of orthodoxy (Acaram), a prappana must not partake food from that house. Notes: Samskara denotes eligibility of an individual. One loses that qualification if they have not performed pancha-samsakram. It is better to avoid partaking food from those houses.

Vinayaka has gained popularity only recently. We can make them understand this by pointing out: Vinayaka has not been mentioned in the Vedas. Out of the many gods that have been mentioned by Vedas the name Vinayaka is not there. There is no doubt that Vinayaka is a devata, but he is not Vedic God. During ancient times Vaidikas including Smarthas did not worship gods like Iyappa, Vinayaka, etc as they are not mentioned in the Vedas. Vedas have indicated Lord Vishnu alone is the Supreme Lord. We shall not draw the wrath of other demi-gods when we do not worship them as we are the devotees of Lord Vishnu. The principle of Veda is to worship Lord Vishnu which in turn pleases Vinayaka.

There are ways to remember the mantras. There is no need to perform Samashrayanam again. The mantras will come back to memory by listening to Srimad Rahasya Trayasaaram kalakshepam and she can approach a preceptor for kalakshepam. It is accepted in tradition to emboss the conch and discus symbol again, but one should not perform Bharanyasam again. As per the laws of Brahmasthra which can be applied only once, performing of Bharanyasam again will not fructify at all.

We can carry the Salagrama deities while travelling abroad in a wooden box wrapped in a shawl or silk cloth, with a count of 3, 4 or 7 Salagrama murtis. One can continue the tirvuaradhanam there by performing the first thirumanjanam in milk. Notes: Sometimes when you check in, the officers have the right to inspect the belongings; in that case we are forced to show them the deities as sometimes they might appear like a metal during scanning. The officers might have to touch the deities. It is important to cleanse the deities by performing thirumanjanam in milk during tiruvaradhanam. So, some say it is better to wrap the deities with layers of silk cloth so that it cannot be seen while scanning and take utmost care to carry Perumal hygienically.

As for as rituals such as shraddham, etc. are concerned, tiruvaradhanam precedes tharpanam. Only on masa pirappu days, if the month occurs early, tharpanam precedes tiruvaradhanam.

There is nothing much for a daughter to perform. As your brother is doing the required rites, you can help by participating in the rituals. There is no specific anushtanams for women as such. You can also join in the annual obsequies; if you cannot join you can think about your mother on her shraddham day. You can recite all stotras. You can recite stotras like Daya Shatakam to overcome the grief due to the loss of your mother.

Though we perform pancha-samaskaram and sharangati without any knowledge, we do not do them ourselves but through a preceptor. Perumal grants us the fruits based on the preceptor’s faith. But it is on us to know about its importance, value and adhere accordingly. As the ones who submitted our souls to Perumal we must practise the prescribed achara and anushtanams.

Yes, kolam can be drawn in conjunction with days at our homes.

As per the general scriptural approach, if a shraddha tithi is not available in the month of Karthikai, the annual ceremony must be performed during the preceding month. Because both Karthikai and Marghai have 29 days, it is common for a tithi to be missing during these months. If a shraddha tithi is not available during the months of Karthikai, Margazhi or Thai, the shraddham is performed during the month preceding these months, as per the rules of scriptures. It is better to have these ascertained in advance.

When a person’s father is alive, that person need not perform kuzhi tharpanam; only those without fathers alive must perform kuzhi tharpanam. During the 10 days of asaucam: Must not render services at Perumal temples Perumal must not be brough in procession to homes as part of Dolotsavam Must not light Purattasi mavilakku and celebrate Acaryan Tirunakshatrams If the person observing asaucam is chief member of the household, asaucam is applicable for that entire household. Hence, if a Perumal Tirunakshatram must be celebrated without fail, it must be celebrated by one who is not tainted by the asaucam and at a different place that is not tainted. If there are sons, these can be performed through them. Elders say that it is better to avoid these during the 10 days of asaucam. Varusha Pirappu, Navarathri, Deepavali, Karthikai, Kanu, etc., if they occur during the 10-day period, they must not be celebrated.

One need not consider other aspects when one performs Mahalaya sraddham on the same tithi that one’s father has departed. If the daughter’s birthday happens to occur on the same day, one can perform tharpanam on another day, it is accepted practise to perform it within the stipulated 15 days. One can do tharpanam on auspicious days like madhyashtami and there is no such compulsion that it has to be done on father’s tithi; but if one is willing to do tharpanam on the same day they can overlook birthdays or else it can be done on some other day.

When the elders of your family worship and celebrate other gods, you can remain detached from it. We are not against other gods. Since we are devotees of Perumal there is no need to worship other demi-gods. After performing prapatti one must not worship other gods and partake their prasadam. It is written in saiva agama that one must not accept the prasadam of demi-gods but now it is been altered by their followers. The learned Vaidikas will not accept those prasadam. We are not stating anything new here. They will rectify this fault in future. So, without feeling guilty one can continue to contemplate on Perumal alone.

For a given day, the daytime is split into 5 periods. The 4th period is called Aparaahnam. It is the Afternoon in English. A daytime exists approximately for 30 Nazhigais. Dividing this into 5 parts, the duration of each part is 6 Nazhigais. The period between 18th Nazhigai and 24th Nazhigai is called aparaahnam. It occurs roughly after 1 PM. Hence, performing tharppanam is appropriate.

Sampradaya Manjari ePatashala had conducted a session in which samskarams were explained in detail. Please click the following link to know more. https://youtu.be/oM9PjywdptQ

Those who reside abroad can perform samasrayanam and bahranyasam which shall protect wherever we are. Hence it is imperative to perform samasrayanam, even though residing abroad is not considered superior. But if there is compulsion to stay outside India, one has to adhere to the traditions and follow the teachings of Azwars, Acaryas and the path shown by Emperumanar. Irrespective of the place of residence it is a must to render bharanyasam.

Both children and elders can recite GarudaDandakam or GarudaPanacashath to mitigate Naga dosham. Reciting GarudaDandakam on Garuda Panchami will remove the affliction. Prappanas need not be worried about any calamities for Emperuman always protects us. Any type of Naga dosham will be removed when the servitors of Emperuman recites Garuda stotrams. For safeguarding from jealousy and other evil eyes, recitation of GarudaPancashath would be beneficial as the palasruthi sloka states it destroys mental instability which is the cause of jealousy and other bad motives. It is clearly mentioned in palasruthi of GarudaPancashath “vyaadhidaiva aadhipIDaa”. In this Aadhi means unhinge, which induces jealous and negative thoughts in us. To eradicate such evil eyes it is best to recite GarudaPancashath.

Everyone has the right to perform bhara-samarpanam - ‘andanar andiyar ellaiyil ninRa anaithulagum’, is the statement. Everyone can do pancha-samaskaram and become a SriVaishnava. After performing pancha-samaskaram and bharanyasam one must strictly practise the ordained daily rituals. Bharatam is the best place to perform these.

Ekadasi is a perpetual vratam that occurs repeatedly, and gains importance solely based on this. It can always be observed by everyone and even during a period of impurity. Women should observe this fast even during the menstrual time. Men should observe this fast without drinking water; if one could not do it, they can take water; if that is not possible, fruits and milk are allowed. One who cannot fast by just taking these two are allowed take light tiffin but always avoid eating cooked rice. It is not a practice for Sumangalis to observe Ekadasi fast without taking even water as she must take care of her husband and do work for the next day for dwadasi paranai. It is sufficient if they co-operate on this front.

As Thulasi is prasadham of Perumal, those who observe Ekadasi vratam do not even accept Thulasi on that day.

Ekadasi fasting varies for Sri Vaishnavas, Madhwas and Smarthas. If Dasami is present beyond 56 nazhigais (1 Nazhigai is 24 minutes), Ekadasi on the subsequent day is considered deficient; if Dasami exists even after 56 nazhigai, Srivaishanavas do not observe Ekadasi vratam on that day they observe vratam the following day. For example, if on a Monday Dasami is present for more than 56 nazhigais, Ekadasi is not observed on the Tuesday. That is, because the Ekadasi tithi that occurs on a Tuesday is associated with Dasami during the brahma muhurtam on that Tuesday, Ekadasi is observed the next day on Wednesday. The Smarthas consider Dwadasi as a basis and treat the day before Dwadasi as Ekadasi day, based on the details we find in a Panchangam. As per panchangam, if it is smartha Ekadasi on the previous day, the subsequent day would be Srivaishanava Ekadasi. As per Madhva tradition, if Dasami exists beyond 54 nazhigais, they consider it as tainted. As can be seen from the panchangam, whenever Dasami is for more than 54 nazhigais but less 56 nazhigais, Srivaishnavas and Smarthas observe Ekadasi on the day before Madhva Ekadasi.

It is better to partake prasadam before 8.15am on dwadasi if there is no alpa dwadasi (that is, dwadasi is present for a longer duration). If it is alpa dwadasi (shorter duration of dwadasi), one must do paranai within the dvadasi period. According to a tradition, if dwadasi is present for a longer duration, as long as paranai is completed during presence of dwadasi, it is acceptable even when not done within a particular time.

A Brahmana always aims for the welfare of the larger society through Vedic duties and Devata aradhanam.

We must recite our Acarya thaniyan and his Acarya thanian as well. The preceptors would have preached about the recitation. We need to worship the entire lineage of Preceptors (Guruparampara) as per the preaching of the respective preceptors and in the order that it has to be recited. The scriptures say that each Acaryan must be worshipped by individually reciting their names or thaniyan.

Disciples and devotees can certainly accept the prasadam of their preceptors and their consorts’ tiruvadhyayana prasadam

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The first quarter period of the whole dwadasi is called Harivasaram. It is equivalent to Ekadasi. Consuming rice will result in severe sin. Mostly, dwadasi starts on the same day as the Ekadasi vratam; hence, the first quarter period finishes on that day itself. A few times, the first quarter portion is present on the day following ekadasi vratam day. During such times, only after the Harivasaram period, dwadasi paranai must be done. Because this period is a favored period for Hari, the Perumal, it is named Harivasaram.

Water is considered a purifying material both in the scripturally speaking as well as on matters related to the material world. As water cleanses physical body, it is considered as a purifying material in the materialistic world. Scriptures say that when physical body is cleansed, it also cleanses the soul. Likewise, both turmeric and vermilion powder are said to be auspicious materials in the tradition for ages. Solely because our tradition has shown this for us, we accept this obediently. Turmeric is one of the supreme materials that is acceptable for a human body. Since it is said that there is a presence of Bhagavan in such superior materials, this is applicable to turmeric as well. A component of Thayar is said to be present in turmeric, lotus and gold.

The agamas say that we should not worship the Perumal in the sanctum sanctorum on Pradosham. It is our duty to perform aradhanam for Bhagavan, as per the agamas. Going by this, not worshipping the Perumal at the sanctum sanctorum at temple is also a duty to Bhagavan. As pradosham period is a period for Srinrusimha Perumal, agamas allow worshipping him at temples. Since mahapradosham period is the time of Rudra tandavam, we are to be silent at homes during this period. This is a type of kainkaryam (service) to Perumal. Elders take vows before entering a period of silence, which is a type of fasting (mouna vratam). One and half hours before and after sunset is the pradosha period.

The service rendered by Periya Nambigal for Maraneri Nambi is not found in our Guruparampara. It appears that even Svami Desikan has not dealt with this. Even if Periya Nambi has performed such a kainkaryam, it should be as per the strictures of varnashrama dharma as he never violated the ordains of varnashrama dharma even a minute; Svami Desikan has said in the Srimad Rahasyatrayasaaram, that he strictly performed all the ritualistic austerities. Even though none of his relatives were Srivaishnavas, Maraneri Nambi was a strict Srivaishnava. He had a desire that his body must not be given away to his relatives for last rites and he had requested for this. Given this, certain rites can be performed within the boundaries of scriptures. Hence, last rites for Maraneri Nambi might have been performed conforming to the scriptural and varnashrama dharma requirements. If no relative is available to perform last rites, scriptures allow others to perform

Elders have followed a practice of adding limestone to the turmeric water as a cleaning agent, so it is considered auspicious to use it.

One must first perform Perumal tiruvaradhanam followed by Paduka aradhanam on Dwadasi.

In general, no festivals should be celebrated for a year during the period of taint. But one has to cook and offer food for Perumal during that period irrespective of a festival. It is a tradition that sweets are not prepared and festivals are not celebrated for a year with the exception of Azhwar and Acarya thirunakshatram. NOTES Sweets can be prepared and offered to Perumal during Azhwar and Acarya’s thirunakshatram.

Sripada tirtham destroys all kinds of sins. This tirtham should be partaken during one’s Acaryan’s thriunakshatram. Thirumanjanam has to be performed for the Paduka on dwadasi and its tirtham should be partaken on that day. If there are any misdemeanors on our part or if we come across taints it is a practice to partake Sripadha tirtam. Generally, all the disciples of an Acarya can accept the Sripadha tirtham and those who hold the Acarya in high esteem can also accept the tirtham. NOTES: There is sloka that has to be chanted while accepting the tirtham, one can seek the sloka from their respective Acarya-s. Generally, this sloka is chanted while accepting the Sripadha tirtham. etat samasta pApanAm prayascitta manishibhi:| nirneetam bhagavad bhakta pAdodaka nishevanam ||

It is important to determine whether the ceremony is performed separately or collectively by all at one place If it is done collectively, the younger brother after the eldest should obtain the darbha grass from the eldest to perform the ceremony. If each one performs the ceremony separately, at least one of the brothers should acquire the darbha grass from the eldest brother.

One can recite pasurams on these days but sandhai must not be held on these days.

If one us unable to perform morning Sandyavandhanam on time, one must take bath and perform Sandyavandhanam with atonement. This is done through the ‘turiiya arghyapradaanam’ – the mantra ‘kaalaateeta prayaschitaarham turiiya arghyapradaanam karishye’ is taught during initiation of Sandyavandhanam. It is not a practice to perform Sandyavandhanam without taking bath.

It is better to only listen to songs on Perumal and avoid the rest after prapatti.

This is termed as Kraya Shuddhi. When we buy silk from commercial establishments, we pay for it and thereby we do not accrue sin. Hence, it is fine to buy silk in this manner to offer to Perumal, Bhagavathas as well as for ourselves and this will not accrue any taint. However if one is very particular in not causing harm for other lives, it is better torefrain form wearing silk. Few of our elders had avoided wearing silk. NOTES Buying silk by paying money will nullify the taint due to kraya shuddhi. As regards the sin that may accrue to the manufacturer or the seller, this will get nullified through specific atonements prescribed in the shastras for people in such professions

Sure, we can listen to such upanyasam and donate for such causes. It is generally called as Hari Katha and they also talk relevantly; but in case if they talk other than God’s glory it is better to ignore.

This has to be explained as per pancharatra method hence seek the advice of the elders.

Some celebrate Adi Amavasyai as a festival and if an Acarya thirunakshatram occurs on a Amavasyai it is also celebrated like a festival and if a birth day of a family member occurs on this day, a feast is prepared as a celebration.

If a sharaddham falls on an Ekadasi day, rice must be served to the Brahmins who are invited to act as manes because the home (sacrificial fire ritual) is performed with rice; huta sesham is associated with the ritual. Hence, only rice must be included in their serving Since the shraddham is on Ekadasi, the kartha must not partake rice Widows are allowed to partake the offerings during the shraddham of their mother or father; but they must not partake rice if the shraddham is on Ekadasi. NOTES If shraddham falls on Ekadasi, rice must certainly not be consumed. One must also not consume any preparation that has not been offered during the ceremony. It appears only bhakshanams and cooked vegetables alone can be consumed.

During Amavasyai plantain, moong dal, colocasia, bitter gourd, cucumber and agathi leaves can be used; whatever vegetables that are used during shrarddham can be used for this as well. NOTES As Vaidya Veeraraghava Perumal appeared on Thai Ammavasyai day, some prepare special feast to celebrate the day. The regular kuzhambu and satruamudhu can be prepared along with the feast. Avoid using brinjal and beans on tharpana days. During the beginning of a new month, it is in tradition to prepare food using toor dal and it is also in practice to cook food with moong dal on tharpanam days.

As per the Ahnika Granthams, Purusha Suktam must be recited during tiruvaradhana tirumanjanam of household Perumal. If one has time, one can recite tirmanjana kattiyam, Sikshavalli, etc. Purusha Suktam is prime requirement. If an idol has been consecreated, tiruvaradhanam must be performed. Failing to do so will diminish the presence of divinity in the idol (sAnnidhya). This will lead to an even bigger offence. If the idol has not been consecrated, no harm results if tiruvaradhanam is not performed. With regards to Shalagrama tiruvaradhanam, it is special. It is beneficial by making small efforts to begin with, like performing tiruvaradhanam on amavasyai, ekadasi, Fridays, etc. This will gradually lead to the practice of regular tiruvaradhanam. When one is absolutely not in a position to perform tiruvaradhanam, manasiika aradhanam can be performed. But, Tirukkudantai Andavan used to say it is not difficult to perform daily tiruvaradhanam. According to him it is enough if one ceremonially seats Perumal, perform tirumanjanam and offer prasadham and it is not difficult. Performance of aradhanam that involves physically touching Perumal requires cleanliness to an extent possible. It is better to make space for the clothes to be dried for the next day tiruaradhanam or one can wrap the dhoti in a woolen blanket and use it the next day. According to Swami Desikan, one should not be lazy on matters related to tiruvaradhanam sandyavandhanam etc.

About 800 years ago, Pillaiperumal Aiyyangar composed 108 Tirupati Andadhi. Elders used to say the tradition of 108 divya desa count started. There are no historical refence for such a count or list before this. After his period, several books on 108 divya desams have been released. Even in these, some count varies. For the sake of counting, we consider the sthalams that Azhvars have sung upon. There are no definitive rule for this count. For example, it used be said that in the olden days, there were disputes whether to include Tirunarayanapuram and Kanchipuram Varadaraja Perumal temple as part of 108 divya desam.

Madisar is ladies kacham. Scriptures have ordained this mode of wearing the clothes to protect the organs and to provide privacy. This was also framed for identification of married men and women.

There are books available pertaining to this subject. Navalpakkam Sri U. Ve Mahavidwan Aiyya Swamy had written a book on this titled ‘Praceena Acara Sangraham’. Asauca Shatakam an edited version by Sri U. Ve Mahavidwan Melpakkam Swami is also available.

When the same shraddha tithis occurs twice in a given month, shraddham must be performed during the second tithi and the first tithi is called soonya tithi. If the second tithi is tainted, for example, if it is associated with a period of eclipse or sangramanam, it is considered to be tainted. In such instances, the first tithi must be treated as the shraddha tithi and the second tithi will be termed soonya tithi. Atithi is referred to pervasion of afternoon period. This is best explained through an example. Srimad Villivalam Azhagiyashingar has explained this with examples in the annexure of his “Ahnikam” – please refer to the same. NOTES A kalakshepam of Srimad Villivalam Azhagiyashingar’s Ahinka Grantham has just commenced in GSPK, only for men who have undergone samashrayanam. Those who are interested, complete the form in this link https://forms.gle/ob8JhquSN5BHRGBT6 Telegram group https://t.me/dgspk

Our karma is the cause of both fortunes and misfortunes, we experience good fortunes due to our good deeds and misfortunes due to our bad deeds. When good fortunes occur, we should not credit ourselves. As Bhagavan Kannan has said in Bhagavad Gita, humans cannot achieve anything on their own; it is only due to the power of God, mankind strives to achieve something. So we have to remove the ego that one’s accomplishments in life are due to one’s own merit. This is the fundamental philosophy of Gita. NOTES Crediting oneself is as absurd as if one were to say that the person was the sole reason for pulling a chariot single handedly, which is impossible to accomplish as we need more hands to pull it. We always need Perumal as a constant companion in all our endeavors. Sometimes we are blessed with good luck by the grace of Perumal and without any effort from our side. But we cannot say that only by Perumal’s grace we are experiencing misfortunes as he does not wish it on us.

This is traditional festival. Swami Desikan has mentioned about Deepavali in a shloka and in continuation he has provided many details. To know more on this please click the following link https://youtu.be/DwjapWcD_Q0

Out of many ways on how to eat, here are a few - one has to follow these instructions before partaking prasadam Honoring guests Acamanam Asanam (Seating) Preparing the place Placing the leaf from which food is partaken Ensuring five parts of the body are wet Sitting on the place prepared Most important is related to uttareeyam – upper garment To learn more in detail about the above 8 points, what entails anna shuddhi (purification of cooked rice), vandanam, etc., before one eats, please refer to the YouTube channel available on this link https://youtu.be/3s2Ay38e9LU

They are not prohibited from going to temple, but it is good to avoid as a mark of respect. Moreover, those who can participate during shraddham must help out in the kitchen or aid any related works. Those who are unable to do can observe it mentally. Helping out during a shraddham accrues benefits that is equivalent of visiting temples.

If women cannot observe total fast, they are permitted to take milk, curd which is not considered sin.

We do not offer food to satiate His hunger; instead, we offer it as a service. Moreover, they accept the subtle portion of the food and grace us back as a pious food which in turns become a prasadam that we partake. Agama also says the same.

It is inferior or secondary for anyone to perform archana in one’s name, lineage and star, not restricted only to those who have performed Prapatti. It is superior to perform archana taking a vow that one does so to please Perumal (Bhagavad preetyartham) and doing archana in His name Notes: If Perumal is pleased, He will grant all our wishes without the need for us to ask Him; He will grant them all on His own volition. If one still wants to ask Him over and above this, one must seek His satisfaction alone, which by itself will grant us all health, comfort, wealth, or anything that we desire.

For all Srivaishavanas, kula daivam is Bhagavan Sriman Narayanan. Alavandar says ‘stoshyAmi naH kuladhanam kuladaivatam tat’. For Tirumalai Thathacaryar Svami and his lineage, Tirumalai Venkatachalapathy is kula daivam For the one who has raised this query is from the lineage of Kotikannikadhanam Thathacaryar for whom Kanchipuram Varadaraja Perumal is the kula daivam. Based on this, the questioner can consider that Kanchi Varadaraja Perumal as the kula daivam

One Salagrama deity is allowed to be worshipped If there are two Salagrama deities, thirumanjanam and other offerings should be conducted in a grand and elaborate manner for one of the Salagrama deities and they can be kept separately in a box or two different boxes. Thirumanjanam should be done primarily to one of the deities along with other offerings while all the offerings except thriumanjanam are to be done to the other deity until one obtains two more Salagrama deities.

Vegetables that can be cooked during Dvadasi are Pumpkin Yellow Pumpkin Ladies finger Broad beans Colocasia Cluster beans Vegetables that are to be avoided are Raw plantain Brinjal All Plantain based vegetables are to be avoided during Dvadasi, some households do not cook snake gourd as well. One should follow as per the elders’ practise of their respective household.

Stotra Patam are meant for all to practise at all times. There are no rules as such and one can learn them at nights also. That is why Swami Desikan had mercifully graced us with such Stotrams.

There are many books on Ahnikam that provides details on practises of Srivaishnavas. You can learn this from an elder about such practises and through Sri Vasinava Dinacharya. Importantly, Sri Vaishnavas should apply Thiruman on their forehead, perform Sandhyavandanam, Thiruvaradhanam, visit temples to worship Perumal. Apart from this they should address themselves as ‘adiyen’. These are the traits of a Sri Vaishnava.

It is not a must for an orthodox Sri Vaishnava who strictly follows the ritualistic practises to accept the prasadam from a non Srivaishnava devotee. As their strict ritualistic practise are nothing but Bhagavad Thiru Aradhanam, they will not do something that causes hinderance to their worship. It is not a sin if one rejects it. Notes: There are two matters that are to be considered - one is austerities and the other is the devotion. It is considered superior to accept the prasadam that are offered to Perumal by the devotees with utmost devotion. True devotees will not cause hinderance to an orthrodox Srivaishnava, as they are aware of their strict adherence to rituals; hence they will stay away and will not distribute their prasadam to such people.

In general, we atone by submitting our prayers to Perumal seeking His pardon. One does it exclusively by performing prayaschitta sharanagati. Scriptures have provided atonements for each misdeed. If we are aware of the misdeeds, then we can atone accordingly, or we can recite the following verse from Swami Desikan’s Nyasa Dasakam and pray to Perumal as such for atonement. akrutyAnA ca Karanam krutyAnAm varjanam ca me | kshamasva nikhilam deva pranatArtihara prabho ||

The question of why Perumal exists and why this universe was created does not arise at all as this query will be relevant only when something is created new; Perumal exists eternally and so is this universe. Before creation began and during the time of universal dissolution (pralaya kalam), the universe and other beings were in subtle forms. To enjoy the experience of playing with His children, Perumal beings the creation – this is similar to a mother waking up a child that has been sleeping for a long time to feed that child. Instead of suffering in this material world, if we reach Srivaikuntham, where there no hunger and thirst, and we can have supreme and eternal happiness. We can be with Perumal like how children live with parents. Perumal incarnates to make us realize this and leads us to Him. Like how parents care for their children, Perumal does all of these because of his affection for us, His children.

Perumal performs many activities on behalf of Devas like carrying bridal gift for Meenakshi, appearing at the tip of Paramasiva’s bow for Tripura samharam; he also appears as Upendran for Indran’s army. This is his way of gracing the Devas. Emperuman is awaiting to grace us directly. We can acquire all auspiciousness if we directly worship Perumal. As all demigods are under the control of Emperuman, we will not beget their wrath if we do not worship them and worship only Perumal. It is appropriate that we do not worship other gods as it is akin to being a chaste wife who is faithful to her wedded husband. Emperuman is our only husband and after being wedded to Him, it is our duty to worship Him alone. As it is not a custom, Sri Vaishnavas do not celebrate Varalakshmi Vratam.

It is important ritual to take Ganga snanam on Deepavali. One must wake up at early dawn before sun rise, apply nalangu (turmeric mixed with quicklime) take oil bath with hot water. One must wear new clothes that has been offered to Perumal, partake the sweets and savouries offered to Perumal. Bursting of crackers is a part of tradition. Elders have followed this practise for many years. It is also in practise to light up a sparkler before the sanctum of Emperuman. So, one should follow all these to celebrate Deepavali traditionally.

The purpose of Navarathri is Worshipping of auspicious Goddess Lakshmi Devi Worshipping of Lord Hayagreeva To celebrate the victory of Lord Sri Rama To render nine different devotions Women can recite Lakshmi Sahasram, Chatusloki, Sri Stavam, Sri Gunarathnakosam, Swami Desikan’s Sri Stuti, Bhu Stuti, Godha Stuti and Padhuka Sahasram during Navarathri. If women are desirous to read Ramayana, they can recite Mahaveera Vaibhavam on all the nine days which is equivalent to reciting Ramayana completely. Temples celebrate the utsavam of launching arrows on Vijaya dasami to showcase how Emperuman had become Vijayaraghavan after defeating Ravana. This tradition is in practise to ascertain the number of years a king had ruled the kingdom. The number of Vanni trees at the border of a country that are cut down by the kings with arrows signify the number of years the king had ruled. As Emperuman is the king of all kings, he appears on a horse and cut the Vanni tree during this festival. To know about this in detail please click this link below https://youtu.be/Ml_HoQAEXdo

It is a practice to offer milk to the snakes that live in termite mounds or Sesha kinaru considering them as a part (amsham) of Adiseshan.

The soul that has attained Paramapadam is in an exalted position. That does not expect our tharpanam at all. That soul eternally experiences divine Supreme bliss. The Vedas are very lucid about this as can be seen from Chandogya Upanishad. Notes We perform tharpanam for them because this is ordained by the dharma shastras and the Vedas. They are not going to be satisfied by our tharpanam. If we do not follow the duties prescribed by the dharma shastras and the Vedas, we beget sin. Instead of being concerned about the souls that have attained Paramapadam, we must be concerned about our status and must perform as ordered by the scriptures and to satisfy the Paramatma who is the antaryAmi in the departed souls. As scriptures are the cause for actions and inactions, it is sufficient we follow its rules, and the departed souls and Perumal are not deprived of anything. For example, if we stop doing tiruvaradhanam for our household Perumal, He does not lose anything. If we continue to do trivaradhanam, it is us who benefit and not Him. This explanation is applicable for this query as well.

Our elders follow the practice of chanting Ashtaksharam immediately after performing sandhyavandhanam. As Swami Desikan has shown this in Sri Pancharathra Agama Raksha based on authoritative statements from Mahabharata, our elders follow this practice. Chanting Ashtaksharam at this time cleanses the soul to worship Him. Generally, only those who have undergone Samashrayanam are allowed to chant. One has to chant the thaniyan (invocatory verse) of the Samashrayana Acharyan and the lineage of Acharya and then one has to recite the sloka ‘Asmad Desikam Asmadiya Pracharyan’ and ‘enuyir thandalithavanai’ sloka as per the tradition. To know about how to do pranayamam, sankalpam and about the Mahabharata verse please click the following YouTube link https://youtu.be/NYpkm1ZmQhU

It’s been in practice by our elders for a long time to look out for omen. When two Brahmins come together while we go out, it is considered a good omen. There is something called nimittam; when a bell chimes before we proceed to do a work, it is considered good sign and the work shall be successful. A neran is one that happens at that time for e.g., when someone unintentionally utters negative words at the time we proceed to do something, the work we intend to do may not have the desired result. Dreams also have positive and negative results accordingly. Ramayana is filled with many omens. Astrology also deals with such omens. For details on scientific explanation, please click this link https://youtu.be/gUOuKJXan8w

Since we light up mavilakku for Thiruvenkatavan during Saturdays, as we have to participate in the utsavams we may be advised not to light up lamps during festival time. Particularly those who stay at Thriumala will not do so as they like to participate in the temple festival. Generally, during utsava time people shorten the thiruvaradhanam for Perumal at home. They postpone the functions like weddings, upanayanam until the conclusion of the temple festival as the festivals are given prime importance. One can try to participate in Thirumala utsavam and there is no harm in lighting mavilakku at that time. Act as per the advice of the elders of the house.

It appears, in the past, children have been taught by elders even without them undergoing Samasrayanam and Bharanyasam. We follow the path shown by our elders. Notes To learn the meaning of Thiruvaimozhi one must have performed Samasrayanam and Bharanyasam.

Normally a new dress is not worn on such days. But if festival days like Deepavali or Pongal are exempted and one can wear a new dress. It is a must to wear a new dress during Deepavali. Certain households follow the custom of wearing a new dress on Pongal.

It is not a practice to use one half of coconut one day and the other half the next day to prepare offerings for Perumal. If we break a coconut, the entire coconut must be used on that day itself. If it cannot be used wholly, it can be used in other dishes after it has been offered to Perumal. Notes Certain households use one half of a coconut one day and the other half the next day and offer it to Perumal as one half is a separate coconut only. It is better to follow one’s household practice.

Hanuman is not a demi-god; he is called Siriya Tiruvadi. As he is always with Rama, Sita, and Lakshmana, while we worship them, we must worship Hanuman as well. Hanuman as one who lives long (Chiranjeevi), even now resides at mount Gandhamadana.

We shall deal with a response for this sometime in the future.

Srimantra can be learned by supplicating to any preceptor at any time and not necessarily only during Samashrayanam.

Even Swami Desikan describes those who have performed svanishtai in the Adaikkalapatthu pasuram “kaagam iraakadan mannar kaadali kattirabandhu”. Puranas refers to many such as Gajendra, Devas, Vibhishana, etc. To know more details on this question, listen to the discourse available through this link https://youtu.be/OJNnjuNgoOo.

As the preceptors such as Swami Desikan, et al, have not quoted Virodhi Pariharam of Sri Vangipuratthu Nambi, we do not know the details. Swami Desikan in the Catus Sloki Bhashyam has explained in detail that Piratti and Perumal are two different Souls; and that Sridevi, Bhumidevi, and Neeladevi are three different souls. One must learn these from a preceptor through kalakshepam. Notes Based on several authoritative evidentiary statements and texts, Swami Desikan in his granthams has said that the trait of almightiness (Sarveshvaratvam) can be attributed to Piratti. Further, since Swami Desikan himself says that “Tarka pandityatinaale edaiyum saadika vallomaay irukka, naam pramaana saranaraay korugiruom” and that since Swami Desikan is our pramaanam, following his path, let us get clarity that Piratti does possess almightiness.

The Veda itself says in many instances that it has created the Vedas. It means that it has illuminated the Vedas that already exist. When one says that a carpenter makes a chariot, it does not mean that the carpenter created the tree/wood. He machines the wood that already exists and makes an object. Similarly, Permal has given the Vedas that already exist in a proper format. Notes The Vedas that were in a certain format during a previous kalpam are presented in the same format during the next kalpam by Bhagavan. At the time of universal dissolution (Pralaya kalam) when only the Bhagavan exists and everything else is destroyed, Bhagavan preaches the Vedas during the kalpa that follows in the same format that the Vedas were in during the previous kalpa. That is why the Vedas are called Apaurusheyam, of divine origin.

If we scrutinize it from Purnas’ angle, America may be under Jambudvipa but it cannot be Bharatavarsha. As per “Jambudvipe Bharatavarshe Bharatakande”, the whole earth that is surrounded by salt sea is called as Jambudvipa, so America may be called as Jambudvipa.

It is not customary for Sumangalis to adorn twelve thirumann, but widowed women of ancient days used to apply smaller urdva pundram and few follow that now. Notes During Samasrayanam, the Acharya emblazons us with 12 urdva pundrams along with its relevant thirunamas. Later women should apply thirumann on their forehead and back of the neck every day.

One must not go to Pillaiyar temple after Bharanyasam. The absolute things one must avoid after Bharanyasam are Worshipping other gods and demigods Offending Bhagavatas There is no need to despair if you do not celebrate Pillaiyar chaturthi as no harm shall befall. Emperuman is the Lord of all gods. We performed Bharanyasam by having total faith that he will protect us. Bharanyasam is like upholding the virtue of being a chaste wife so one should be devoted to Emperuman alone.

Proof lies in the practise of our virtuous elders. It has been approximately 5000 years since the birth of Vishnu Sahasranama, our elders have paved a practise from then and till now, so we follow their way.

Women can attend Srimad Rahasyatrayasaram, Bhagavat Vishayam along with recitation. One can learn those Sri Suktis and then attend the kalakshepam. As Sri Bashyam and Gita Bashyam contain many lines from Veda, women cannot recite them directly. One can simply listen to them from the back row of Kalakshepa goshti. As it is difficult to read the Grantham, our preceptors like Navalpakkam Sri U Ve Vasudevachar had mercifully provided lucid exposition in Tamil for us to learn and understand them.

Women are not allowed to pluck Thulasi for Emperuman’s Thiruvaradhanam and there are certain rules and mantras for plucking Thulasi that men should abide by to pluck at appropriate times.

Rice is a complete food for us, unlike milk and fruits. One has to observe fasting during Ekadasi and those who cannot fast avoid such food so rice is prohibited. Notes As per Purana, Rukma Charitra state that on Ekadasi the evil spirit Mohini enters the whole rice and into whoever consumes whole rice, the evil spirit enters into them; when the rice is broken, she flees from it and broken rice is considered half food, so one has to avoid partaking whole rice on this day.

As you are not aware of your grandfather’s Acharyan, you can seek any Acharyan of your preference. If you feel that a particular Acharyan will transform you, you shall seek Him and pray to Him for Samashrayanam and Bharanyasam. Many preceptors, starting from Ahobila Mutt and so forth. Whomever that you are devoted to, you can submit your request to that Preceptor. Notes Kshatriyas and Vaishyas are ordained to do sandhyavandanam like Brahmins and it is not ordained for the rest. One can take bath and apply the dwadasa urdva pundram and worship the Acarya thaniyan in the morning and continue to do other routines.

Ahalya is not tainted as Perumal had relieved her of her sins and this is indicated in Ramayanam. If we even think that they are tainted, the thought itself will beget our sin. We should take this as an example as to what kind of taints are been mercifully absolved by Perumal, asserts Swami Desikan in many verses of Paduka Sahasram. They are divine beings; these are instances for us to learn good morals. Notes Even today, we see that those who have erred are held in high esteem unlike those who have not erred. Bhagavan grants the relevant rewards or punishment accordingly so we need not worry about it. Moreover, it is a sin if we think badly of those who have atoned for their sins, so one must be careful in these matters.

There is no connection to tharpanam on full moon day. If a new month or eclipse occurs on a new moon day, tharpanam should be performed because it is done during those occurrences and not on full moon day. Notes Tharpanam should be done during a punya kalam based on the birth of a new month; if the new month begins in the morning one has to do tharpanam first and followed by thiruvaradhanam. If the new month begins after ijjya kalam, one has to complete ijjayaradhanam and proceed to do tharpanam. As darsha shrarddham is done during the afternoon, our elders take bath in the afternoon to do thiruvaradhanam first followed by darsha shrarddham/ amavasai tharpanam.

Godhanam is a special kind of charity ordained by the scriptures. Godhanam can be done in two methods, one by taking vow scripturally. If one has to gift as per scriptural ordain, widows are not allowed to gift cows. The other mode is the non-scriptural (worldly) way of gifting where widows are allowed to gift cows and it reaps the same fruits and it does not involve any scriptural vows. If need be it can be done through another person as well.

As per scriptures, parboiled rice is to be avoided, so it cannot be added to idli or dosa. Notes If the raw rice is parboiled at home, it can be included otherwise store-bought rice are to be avoided.

This question appears to be worldly; as one is devoted to Perumal and one who is aware of this tradition’s greatness, it is better to wear attire as per this custom. Suppose if the family members object to this type of attire there is nothing wrong in wearing it as per their custom.

Elders use only yellow-colored Srichoornam that is not mixed with red and that is correct practice. Notes Even in red Srichoornam, turmeric (yellow colour) is mixed and it is not a mistake to adorn red Srichoornam.

Not all vegetables mentioned here are against scriptural orders. In the olden days elders did not accept tomatoes and chayote but these days even these vegetables are accepted. You can use them accordingly.

After performing Prapatti, one should devotedly seek Perumal’s pardon for sins that we have committed knowingly. Seeking pardon for our transgressions in itself is a Prayascitta Prapatti. Notes We should submit our prayers of atonement to our Acaryan who performs Prayascitta Prapatti on our behalf.

After bathing the Salagrama deities with pure cow milk, the deities can be bathed with clean water.

It is appropriate to offer food to Salagrama Perumal in the sanctum or else Perumal may be carried to the kitchen if the size of the sanctum is small.

If the mother is alive, tharpanam should be performed for the father, paternal grand grandmother, and paternal great grandmother. Cannot be performed for one’s mother. Must be performed starting with father’s mother. Notes Hence these groups of women would not fit with the pitru varga, one need not worry.

It is best to observe Ekadasi vratam without even partaking water. If it is not possible, one can take liquid food or fruits; even if that is not possible, one can take light tiffin but one must certainly avoid cooked whole rice at any cost. One should break the fasting next day on Dwadasi by doing Aradhanam for Perumal and Padukas, partake Perumal and Paduka tirtham, offer food to Perumal and partake prasadham during Dvadasi Paranai. During Paranai one has to do parishesanam to plain cooked rice with ghee (cleansing of cooked rice) and add saltless sundakai fried in ghee, agathi keerai and nellikai to the cooked rice and partake them to complete the vratam. It is considered superior if these can be consumed raw if not it can be sundried. Fasting should be completed within the Paranai time.

In the mornings the back door should be opened first followed by the entrance door. One should not perform Prathasandhya without taking bath unless one is incapacitated; normally elders perform it only after taking bath.

If one is bedridden, if we get to know the final moments, one can chant Vishnu Sahasranama, Divya Prabandham, and Vedas, if one has learned them. After one has attained Paramapadam, if his or her last time is known, pasurams can be recited during the Sri Choorna Paripalana ritual.

Our Srivaishnava tradition terms it as Thirumanam Marrudhal which became thirumarudhal over some time.

Lamps can be lit at the entrance every day; in fact, it is our tradition to do so. In the past, it was a practice to light up lamps in the entrance. These days electric lights are used. During Sunset, the front entrance door must be kept open and lit with an oil lamp or electric lamp.

If the men are not interested in performing Thiruvaradhanam, women can offer flowers to the pictures and deities of Perumal and worship them. They can chant Koodaraivalli pasuram to the Salagrama deities and mentally offer food every day; they can submit their prayers devotedly to Perumal to make the men of the household acquire an interest in performing Thiruvaradhanam and by Lord’s grace the prayers shall bear fruit.

Lamps can be lit at Brahmamuhurtam in front of the Perumal sanctum after one had already brushed teeth and even if one has not taken bath.

Without a doubt, salvation is assured for those who have performed Prapatti. Perumal forgives the offense that one commits un-intentionally. If we commit an offense intentionally then we have to do Prayaschita Prapatti or undergo the Lord’s punishment. The elders who had done Prapatti talk sternly to channelize the person properly and their intention is not to hurt others. So, it cannot be deemed as an offense.

Amavasai tharpanam can be performed starting with Sapindikaranam and no need to wait till the Abdikam (annual ceremony). After the conclusion of Sapindikaranam, whichever tharpanam occurs first, whether it be amavasai or masa pirappu tharpanam, one must start with that and one must mandatorily perform all tharpanams. Some perform masa pirappu tharpanam for 4 months only while other might perform all the 12 months.

As bachelors are not afflicted with asaucam, if they prepare the required prasadam as offerings to Perumal, they can perform Tiruvaradhanam. Notes If the bachelors were to intake the food prepared by those who are tainted with asaucam, the bachelors will be afflicted with asaucam.

Among the followers of Yajur Veda, a section practices the rules of Bodhayana sutram while another section follows the rules of Apasthamba sutram. The respective followers of these two sutrams must perform amavasai as per the prescribed sutras. One can identify the sutra they belong to from the lineage. Abhivadana mantra also contains the sutra name for the respective followers. The amavasai prescribed by Bodhayana is slightly different. It is said even when amavasi presents in the afternoon on a given day, amavasai can be performed on that day. There are many other details involved in the calculation which we can look into this in detail later. The followers of these two sutras must perform amavasai as per rules prescribed by these two traditions. Notes Amavasai tharpanam is also a shraddham. Shraddham must be performed on the day when the major portion of amavasai exists during the afternoon time. Hence, followers of Apastamba tradition (sutra) perform shraddham on the days when amavasai continues to exist during the afternoon period. The day before Chandra darsana is Bodhayana amavasai

Yes we can say. As Swami Desikan himself mentioned about this, in Phala Shruthi, that one can recite slokas for obtaining those materialistic benefits by the grace of Bhagavan. To know details about Phala Shruti of Desika Slokas and its respective benefits please click this link and listen to the upanyasam https://youtu.be/5_NVaIt1DYo

One Salagrama Perumal can be worshipped but two or three Perumals cannot be placed together. If there is four or more, then it should always be in even number and One should not keep odd number of Salagrama Perumals in a house. However this number count is nullified if there are more number of Salagrama Perumals.

Double wick should be used for lighting lamps. One can verify with the respective elders for further clarification.

Vaishvadevam is a mandatory duty of a married man (grihastha). There 5 places where a grihastha can acquire sins due inadvertent killing of other living beings. Vaishvadevam must compulsorily be performed to atone for such sins. Vaishvadevam must performed after learning from a preceptor and must be performed only by married men and not others. It is performed both during day and night times following the prescribed procedures and by invoking all Devatas. Partaking food is not only to satisfy a hunger. Many precepts need to be followed. It is called Anuyagam and is performed after Ijjya Aradhanam. Swami Desikan has shown that it is a yagam (sacrificial offering) for the sould (Jivan) that is atomic in nature. To know what the 5 types of sins are, the procedures for performing this, the time when it should be performed and to learn why eating is called Anuyagam and its significance and procedure for doing Anuygam, refer the link below. https://youtu.be/qkTkX2R276s - Sri Desikan Anushtanam – Vaisvadevam & Bhojanam | Vande Vedanta Desikam

Scriptures have stated hundreds of foods that are unfit for consumption as per its gradation. Saints have univocally accepted that consuming intoxicating substances such alcoholic drinks will reap greater sin. Onion and garlic come in next in the list that are to be completely avoided. Many scriptures have specifically mentioned that these two must be avoided. There are many vegetables and fruits that are to avoided by Brahmins. One can click the link below to verify the proof about foods that are to be avoided, the sins one gets for consuming it and the atonements for consumption. https://youtu.be/XAGaZQgqj48 Sri Desikan Upadesam - Saappidave koodaadha vasthukkal | Vande Vedantha Desikam

Sudarshana yantra can be consecrated. Kindly engage experts of Pancharathra agama.

Will consider this request and provide updates accordingly.

Yes, Sandhyavandanam is an essential daily austerity for a Srivaishnava. It is important to listen to kalakshepam and upanyasam to learn about our tradition. But before that one should learn to recite Divyaprabandam and Swami Desika stotrams as a part of daily austerity followed by listening to kalakshepams as ordained by our preceptor.

If a girl child is born, the asaucam period is 10 days for the child’s Father Father’s son Father’s brother Father’s brother’s son Father’s father Father’s father’s brother 3 Day`s asaucam period for Maternal uncle Notes: There is no taint for bachelors A wife inherits the taint of her husband Stepbrother (if any) should also observe taint for 10 days If it is a boy 10 days taint should be observed including agnates of seven generations. If a girl child is born, one should not light lamp at Perumal sannidhi but can light lamp outside and kolams can be drawn at the entrance.

Festivals can be celebrated. Notes: If a parent in law (wife’s parents) passes away, festivals can be celebrated at home though the wife might be distressed, she cannot avoid festivals at her in-law’s house. A tradition of partaking sweets the next day of the festival is still in practice. So, one can celebrate if a cousin brother of the in-laws passes away.

Sankramana punya kala tharpanam is performed when the month comes into being. If a punya kalam begins morning 7 AM, after Sunrise and performance of sandhyavandanam, tharpanam must be performed. Notes: If we consider Adi masam, scriptures say that Dakshinayana punya kala tharpanam must be performed in Uttarayanam. So, even if the month begins night/midnight on that concerned day, if time is available before Sunset, tharpanam can be performed, based on the pramanam “yAyAnatsannihitahA”. This means, those who can, can perform the tharpanam as much closer to the time of the punya kalam. Those who are not able to can perform the tharpanam during aparAhNa kalam.

Prapannas must not accept Anjaneya’s prasadham.

Emperuman appears four armed and all the weapons that adorns his four arms are eternal.

Preceptors like Sri Bhasyakarar have rendered mangalasasanam to Puri kshetram and as the puranas also mention this kshetram, it is considered as one of the abhimana sthalam.

Andal has referred so because it is our duty to worship the Lord in person with the organs that we have been blessed with. If we are unable to worship in person due to circumstances, nothing is lost when we do parayanam and aradhanam at home.

Yes, you can definitely pray for them, his grace shall elevate them.

Bhagawad Ramanujar had mentioned about the greatness of Bharnayasam extensively in Gitabashyam and Gadhyatrayam. Notes: Followers of Thenkalai sompradayam do not render Sharanagati based on the principle that Bhagavan protects out of his causeless mercy. Sharanagati is a part of austerities for Vadakalai followers.

Yes, Vadakalayars can recite Brahmatantra Jeeyar’s 3000 padi. 6000 padi of Thirukurugai Piran Pillan is common to both the sub sects but particularly 3000 padi of Brahmatantra Jeeyar is recited at Parakala Mutt, and Eduvyakhyanam is recited at Sri Mutt. Notes: The expositions that are in tune with Desika Sampradyam can definitely be recited.

Those who have performed Sharanagati must not worship demi-gods for any reason. One must have total faith in Emperuman and that he will destroy all doshams. One can worship Perumal directly and worship his servitors like Garuda and Vishvakshenar. Notes: Listening to Daya Shataka upanyasam is the best remedy for pitru dosham. To be absolved from naga dosham one can learn and recite Garuda Panchasat. For revival from the curse of women, recite Sri Stuti, Bhu Stuti and Godha Stuti For remedy from Navagraha doshami, chanting Paduka Sahasram will be beneficial. In our sampradayam reciting Swami Desikan’s stotras will remove all dosham. As all the demi-gods are under the control of Emperuman, a prapanna can directly approach Emperuman as all others are His subjugates.

To make the youngsters interested in our tradition we can join them in Sampradya Manjari e-patashala of GSPK. We are trying to train and nourish the youngsters in our rich tradition through effective methods. Notes: The children should be taught Stotras and Prabandhams first which results in mental clarity while reciting them; this will induce them towards good matters. We conduct classes to impart divine stories, values, meanings. All their questions will be answered through these stories enhancing their curiosity and interest.

The muktatma (liberated soul) resides happily at Paramapdam and renders eternal services to Emperuman. Hence our feelings do not affect the liberated. True, it is not easy to bear a child’s loss, we have to divert the mind by engaging in spiritual matters.

It is superior if relatives are always invited to participate in shraddham. What ever position they are asked to be in during the annual shraddham, 108 Gayatri mantra japam is must. Having partaken during shraddham, they must not be invited the following day.

It is not in practice to change wick every day. The same wick used in the morning can be used again in the evening. Notes: Normally the lamp is cleaned during Mondays and Thursdays for using it afresh during Tuesdays and Fridays. When we use the cleaned lamp, we light it with new wick. Some house follows the rule of not touching the used wick. Elders say women are exempted from this rule. While some others say one should take bath if they touch used wick, though women are excluded. One can use something to thread the wick end instead of touching it with bare hands and no need to use new wick. While these are general practice, one can seek the advice of the household elders and follow them accordingly.

During those days we do not perform any special pooja. No kalakshepams and sandhai take place. We can recite the stotras that we have learnt on those days.

As per Sastras, yes these atonement to some extent will purify us Smritis say that one should not travel to overseas. Obeying the ordains of Vedas are virtuous. In those days there was a restriction for going abroad, because the connection of our Vedic tradition will be completely cut off. Notes: “paNNiya nal vratamellAm palikkumenRu bhAradattai pangayattOn paDindittAnE” Even the devas come down to Bharata, the karma bhumi, for acquiring merits. The good deeds rendered here alone will fetch good fruits. Hence travelling overseas is prohibited.

Only sons must perform such rituals. Notes: There is no need for the daughter or the grandson to perform such rituals, instead, they can sponsor food that is been distributed in the temple or they can take up some other kainkaryam.

It can be recited in both ways depending upon the circumstances during Perumal Thiruaradhanam.

There were no different sects within Visishtadvaitam during Swami Ramanujar’s period, hence there is no question of Swami following any of the sects.

Adivansatagopa Yatindra Maha Desikan Swamy without doubt followed Swami Desikan’s Sampradayam. Notes: The preceptor of Adivandatagopa Yatindra Maha Desikan was Chinna Ammal Swami who was a follower of Swami Desika Sampradaya.

The Acaryas of Sri Matam are addressed with the prefix “Srimate Sri Lakshmi Narasimha” as well. Depending on the divine wishes of the respective Azhagiya Shingars, the AcAryas of Sri Matam include titles like Sri or Sriman. Notes: The Vedas, Vedantams, and their meanings are also known as Sri. Through the term ‘Sahishri:’, it is evident that even the Vedas address themselves as Sri. One who preaches the Veda, Vedanta and its meanings, and one who holds those meanings in their heart are known as Srimad. Hence there are no differences and all Acaryas are conferred with the common titles such as Srimate, Sriman, Sri.

Those who observe Ekadasi fasting should not partake any food after completion of shraddham and they should continue their fasting. Notes: Towards the end of the shraddham, instead of performing prashanam, for those who are fasting, a ritual called avaghraanam is prescribed. In this, after pinda pradhanam (offering of balls of cooked rice to the pitrus), a small portion of prasadham is taken in hands and smelt by those who observe fasting or those who partake palaharam only. After smelling the prasadham, it must be thrown away as it is made of rice. Those who are able observe total fasting, should do so. Those who are unable to, must not partake anything that was not prepared as offerings specifically for the shraddham. From among the shraddham offerings, they must avoid offerings made of cooked rice and can partake cooked vegetables, other offerings.

Yes, it can be worshipped. Since the spouse of an Acaryan is considered equal to the Acaryan, one can worship their photos. Notes: Procedure for Salagrama murthis is prescribed by the scriptures. Photos of Perumals and Mahans must not be included along with Salagrama murthis during Thiruaradhanam. They must be worshipped separately.

Before partaking Perumal Tirtham, one must clean both hands, keep the left hand down, place a cloth over the left palm, place the right palm over the cloth forming a cup and accept the Tirtham, while standing. The Tirtham must be sipped without making noise. One must not spill the Tirtham.

If festivals (like Tai and Adi masa praveshams) occur along with masa pirappu and tharpanam days, it is a practice to include toor dal only. If not festival falls on these days, moong dal can be used. Notes: In certain households, both are included. We ask you to follow as per the practice of your respective households.

The query is not clear enough, kindly clarify the query.

Yes, we should partake them on whatever days Dwadashi occurs. It is a must to take agathi keerai, sundaikai and nellikai during Dwadashi. Breaking fast is considered complete only when we partake them.

It is best to perform tharpanam facing East similar to shraddham, etc. Notes: As per one tradition, sankalpam is done facing East and tharpanam facing South. Follow the tradition as per the advise of one’s tradition.

If Thayar and other idols have been consecrated, they must be worshipped as per prescribed requirements and ladies must not touch the idols during worship. The idols that are not consecrated can be cleaned by ladies as per the scriptural procedures. Ladies are also prohibited from touching the idols when the idols are worshipped along with Salagrama murthis. Even when one has the wherewithal to perform daily Tiruaradhanam, if one does not do so, a minor offense is accrued. It is to one’s benefit that such misdemeanors are rectified.

“Sudarsanam” is an online journal that shows Sri Vaishnavas a principled path. GSPK’s vidwans responds to many queries and clarifies doubts related to Acaram and Anushthanam, Sthree Dharmam and Purvacharya Sri Suktis. For more information, refer the Introduction of this issue and can join Sudarsanam Telegram channel through this link. https://t.me/GSPKSudarsanam

There are no references about this Ramayanam or Azhvar pasurams and our preceptors had also not provided any special insights on this. Notes: There is a belief that the offering of this garland will result in success. It is said that Sita Piratti presented Hanuman with betel leaf garland and blessed him to be successful during her stay at Ashokavanam. Although this incident might not be a proof there may be some references to this in Puranas.

Srivaishnavas are devotees of Lord Vishnu. Notes: One who holds absolute faith in Lord Vishnu belongs to Him alone, adorns the Thiruman that signifies the Lord’s divine feet, performs panca-samaskaram by surrendering unto an Acaryan, and who lives as a servant of the Lord alone can be called as a Srivaishnavan.

Avarana pooja is conducted at many places these days. We shall look at the details in the future.

Refer to Adi month Sudarsanam issue for reply.

Onion, cabbage, radish, potato, drumstick, lotus root, etc., are among the vegetables that are to be avoided. Modern day fruits such as Kiwi, etc. are not accepted by elders Notes: Swami Desikan has explained clearly about the vegetables that are fit for consumption in Aharaniyamam, along with those that are to be avoided. In short, fruits and vegetables that are not offered to Bhagavan are to be avoided by us.

Do santhyavandhanam without fail. During leisure time you can listen to upanyasams or can learn/recite Stotra Patam or Prabandams. Swami Desikan insisted to do Yoga daily as it is the best option to reduce stress. Optionally one can do small services or contributions towards temples. Can follow/do all possible rituals. Notes: If time permits, one can spend their time in a useful mode by particiapting in weekend upanyasams of GSPK. If unable to join live upanyasam, can listen to recorded upanyasams by subscribing to our below YouTube Channels: https://www.youtube.com/c/GlobalStotraParayanaKainkaryamGSPK/playlists https://www.youtube.com/c/SampradayaManjari/playlists For more information about Stotra Patams/Prabandams Please join the below Telegram group: https://t.me/gspkstotras

If Dwadasi falls on Fridays, one can partake gooseberry. Notes: As a rule, gooseberries have not partaken during night times, Sundays, Tuesdays, and Fridays. If Dwadasi falls on the aforementioned days, one must partake gooseberries as Dwadasi is considered to be more sacred than these days and including gooseberries in the food is important

Compared to other yuga-s in Kaliyuga wisdom, capability, sincerity, purity, etc., are lesser. Hence the scriptures have excluded certain rituals. For example, scriptures indicate tapas and yAgam are likely to be performed lesser in Kaliyuga. Similarly, they have indicated that ladies can avoid sandhyavandanam, etc., and chant stotras.

These differences did not exist during Sri Bhashyakarar times. Notes: There is a difference in terms of doctrine. The meanings provided by Acarya are interpreted differently by everyone in their way. In course of time, the difference in doctrine had ended up with differences in anushtanam.

Hiranyam, refers to material wealth such as gold, silver, coins. Notes: In those days, exchanges were not in paper currency but coins only. Performing Srardham by giving coins is called Hiranya Srardham. Food is not offered but only silver or gold coins are given as dakshina to conduct Hiranya srardham.

The period when pitru karyam is carried out is considered auspicious. So, charity done at that period is also considered the same. Notes: All charities done during a Punya kalam are more valuable We are doing it as per karma, by associating it with our pitrus. Our Pitrus attained a good status and Since a charity being done during that Punya Kalam is considered as special.

One must follow six rituals during an eclipse. Fasting Bathing Doing good deeds The above three are common for all including ladies and children. Tharpanam (should be done even if one has asaucam) Charity Aradhanam Those who are eligible to do the above three should perform them. Notes: Both solar and lunar eclipse is a rare auspicious occurrence that should be adhered to as ordained. Upavasam- fasting should begin 12 hours before a solar eclipse and 9 hours before a lunar eclipse. Food cooked before the eclipse should not be consumed after the eclipse. Food items like pickles, papad are fit for consumption when a darba grass is placed on them before eclipse. Snanam – taking bath when the eclipse commences will yield the fruits equivalent of taking a holy dip at the Ganges. To get rid of the malefic effects of the eclipse one should take bath after the eclipse. The Japa-s done during this period will yield good fruits. One who has obtained mantras through proper invocation can chant them, children who have learned stotra patam can recite them for good benefits. One should know the austerities that are to be performed during the eclipse and follow them. To know further, please click the following YouTube link: https://youtu.be/YMnUTXaQo34

vishiSTam – One who is the soul of all the worlds (One who is with the worlds) advaitam – Sriman Narayanan alone. Notes: Sriman Narayana is the one who creates, protects, and destroys all the worlds; He is antaryAmi (indweller), Supreme Being, one who grants salvation. This is the vishiSTadvaita philosophy. Further details can be found in the various texts that can be learned through kalakshepam.

One must follow Sri Vaishnava dharmas such as to learn Divya Prabandham and other stotras, do relevant and appropriate services in Temples, adorn Thirumann. Notes: Undergo samAshrayaNam and bharanyAsam. Be impartial towards all, with moral conduct, pious, and respect Sri Vaishnavas.

Many believe that both Joshimutt and Thirupiridhy are the same. Some say they are different. As Thriupiridhy could not be identified, instead of scrutinizing we can consider both are the same or both are different.

One can feed crows daily. This is not ordained by scriptures. Notes: Those who do Anna Vaishvadevam ritual keep the cooked rice outside so that crows and other birds will eat. It is a rule that a clump of cooked rice to be placed for crow in shrAddham.

One should complete the sandhyavandanams, including mAdhyAnikam before performing the ijyArAdhanam.

Tradition (sampradayam) is a belief that is passed down from one to another in society and does not involve perpetuating own theories. Notes: Our Acarya who preaches about the principle, benefit and the goal do not float their theories but impart what has been traditionally passed down from their Acaryas. These form the tradition. Nathamunigal, Bhagavad Ramanujar, Swami Desikan, had all preached whatever they have learned from their Acaryas. This is how it has been collectively formed as a tradition. The meaning of Veda and Dharma sastra are complex by nature, it is very difficult for us to infer. One might even end up misinterpreting its meaning. So, it is always better to learn them through what has been passed down from the wise sages. It must be learned in a tradition-based manner to ensure the meanings are not lost.

It is difficult for a soul to do virtuous deeds if it is born as an animal, plant, etc., because of its sinful deeds. Notes: Only in a human form of life, can one do virtuous or sinful deeds. It is not possible to do so when born as a plant or animal. (It is a different matter that sin or virtuous deed befall them). Only sins are destroyed through taking birth as animals or birds. Once the results of sins and virtues are exhausted through such births, they area gain born as human beings. Through a human birth, one has the opportunity to do virtuous deeds and attain an elevated state. If one end up committing sins once again in the human birth, they might end up taking the birth of insects, etc. All of these births are for us to exhaust effects all the sins and virtues and to accumulate them.

Even those who are in America and Europe must perform all righteous and religious austerities. But, according to the scriptures, performing them in Bharatam is superior. Notes: Samaashrayan, bharnyAsam, Sri Vaishnava dharmams, kainkaryam (servitude), Bhagavad anugraham (Perumal’s grace), and belief in salvation (moksha) are common to all in whichever corner of this world they might be in.

All the duties such as waking up, sandhyavandanam, going to sleep in the night, etc. that one does every day are nitya karmaanusthaanam. One can learn about these from texts such as Ahnikam. Notes: Let us look briefly at the duties that must be carried out every day. The daily ritual begins with meditating upon Hari while waking up. After taking bath, one must adorn urdhva pundaram and perform Sandhyavandanam and other duties. A bachelor who has undergone upanayanam, must do samitaadhanam; if one is a married male, must perform aupaasanam and devarishi, kaandarishi, pitru thrapanams. Those who have undergone upadesam, must also perform aadharasakthi tharpanam, brahma yagyam, maadhyaanikam, nityaaraadhanam, and anuyagam (partaking of the prasadam offered to Perumal). For self-study, one must read books that advance thoughts of the Lord. Earning the materials needed for Tiruaradhanam, retiring for sleep with the thought of Bhagavan, etc., are all considered nitya karmaanushthaanam.

As the elder brother had performed the required oblations and other prescribed duties had been observed as per the family vaadyar’s advice, there is no need for any more atonements in this regard. Notes: Being contrite for not performing the rites is an atonement. A younger brother needs to perform Udakadanam. Having done that there is nothing more.

If silver satari has been consecrated, thrirumanjanam can be performed along with the Salagrama Perumal. If it is not consecrated, then a separate thirumanjanam should be performed.

Sri Vaishnavas must apply thiruman and performing Perumal thiruaradhanam is important. Vaishnava scriptures and Mahabaratam denotes only Perumal must be worshipped and no other demigods. In general, Acaram and Anushtanam involve cleansing and performing the prescribed daily rituals.

Any work that we do as a service, will please Perumal. Notes: Starting from daily ritual, any charity or virtue done by contemplating and offering it to Sriman Narayana will please Perumal (SrimannArAyana preethyartham). The mere mention of charitable deeds pleases Perumal and when we do them selflessly, his affection will increase further.

Our ancient preceptors insisted to perform the prescribed daily rituals (sandhyavandanam and thiruaradhanam). Notes Perumal thiruaradhanam is done by one person while others worship. Sandhyvandhanam must be done by all men. Apart from this, one must do services at the temple to their ability.

Being a servant of the Bhagavan is our svarupam. This means applying twelve thiruman and wearing dhoti as prescribed by the scriptures. This is what they mean by being in svarupam. Our physical appearance should be such that it conveys that we are servants of Bhagavan. If we don’t, implies that we have not understood our svarupam. Notes: Once everyone sported tuft, due to circumstances of the current times, many do not keep tuft. At least wear a kaccam and apply twelve thiruman while performing Thiruaradhanam, pitru karmas, and participating in Kalakshepam.

Scriptures have ordained the types of food that need to be offered to the devas and pitrus and the times when they should be offered. It is enough that we do as ordained and ensure no shortcomings occur. Notes: As per Sri Vaishnava tradition, if a sumangali passes away after prapatti, she will attain salvation, after which there is no hunger or thirst. That soul is not sustained by the performance of tharpanam. We perform tharpanam to please the Paramatma, who is an antaryAmi in that soul. The performance of tharpanam does not satisfy a father or grandfather who is in the forms of pitru devatas, but it satisfies the antaryAmi Bhagavan. That is the reason when we begin tharpanam, we say ‘Bhagavat preethyartham’.

Parehanee tharpanam is done on the day following a shrAddham as a component of the main shrAddham. Pare Ahanee means ‘during the following day’. Rules related to the cleanliness of Amavasya are applicable here. Notes: Parehanee tharpanam must not be performed before sunrise. It is performed after taking bath, adorning Thirumann-Srichoornam, performance of morning sandhyavandanam. One must fast during the nighttime on the day of parehanee tharpanam. Those who are unable to fast can partake fruits. No other specific restrictions are applicable.

Abithistavam is meant to remove fears and there are other stotras like Lakshmi Narasimha Karavalambam. Notes: There are many slokas to remove fear. Sri Vishnu Sahasranama stortram declares that it shall remove fears, reciting it shall be an atonement for our anger as well. The following sloka can be chanted. आपतामपहर्तारं दातारं सर्वसम्पदाम्। लोकाभिरामं श्रीरामं भूयो-भूयो नमाम्यहम्॥ āpatāmapahartāraṁ dātāraṁ sarvasampadām | lokābhirāmaṁ śrīrāmaṁ bhūyo-bhūyo namāmyaham ||

Puranas mention that Thiruvonam is the thirunakshtram of Emperuman. Sravana Vratam is associated with Him. As the vratam is observed for Emperuman, all our good activities are fructified due to His grace. Hence it is considered special. How to observe the Vratam? One should observe Vratam after purification and recite Daya Satakam, and other Keertanas. One must avoid indulging in leisure activities and entertainment. This is observed for the Lord Thiruvenkatamudayan and Oppiliappan. If it is observed for Lord Oppiliappan food must be cooked without salt. One should partake in food only once and if required one can take palahaaram (light refreshments) in the evening. It is not a must to observe this Vratam like Ekadasi Vratam.

Oil baths should be taken only after sunrises and this is also applicable to women.

We need not wash hands after partaking Perumal teertham and Sripadha teertham as our hands do not get tainted. Notes: But we should wash our hands before touching the vessels that are used for Perumal and other kitchen utensils after receiving Sripadha teertham. We should wash our hands before other vaidika karmas after partaking teertham.

Vedic rituals like Brahma yagna and Tiruaradhanam are classified as Anushtanam. Acaram grants the qualification to render Anushtanam. Notes: Anushtanam should be performed after purification. One should bathe before proceeding to perform any ritual. One should perform sandhyavandanam without coming into contact with others and hands must be kept clean to perform any ritual. These are termed Acarams. Acaram provides the essential cleanliness for performing Anushtanam. Acaram combined with Anushtanam is considered special. There is no benefit if one simply follows Acaram without performing Anushtanam asserts Sri Bashyakarar.

There are certain mantras in sandhyvandanam that eradicate the sins we commit unknowingly. Atonements are the only solution for the sins we do knowingly. Notes: Elders have said, performing sandhyavandanam does not yield benefits but not performing it, will yield sin. Sandhyavandanam will eradicate the sins that we commit unintentionally, while sins committed intentionally can be removed only through an atonement.

Intelligence is required. Notes: There is an adage that fate can be won over by intelligence. One requires the presence of mind to tide over bad fate. Such fate can be turned favorable through God’s grace and our prayers.

Those with self-respect will try to rectify their mistakes when pointed out. An egoistic person will try to justify their mistake when it is pointed out.

For Sri Vaishnavas, Sriman Narayana is the Family Deity. Hence, He alone is glorified, and no other demigods are celebrated.

Vedas say that Sri Vaikuntham is the supreme most abode. It is the eternal abode of the emancipated souls and not made up of matters of this world. Puranas talk about Golokh. It is one of the supreme abodes in this world, even Vishnu lokam is part of this world.

Yes, they can recite Narayaneeyam. Notes: Bhagavatam is a puranam, hence women do not recite it. Narayaneeyam is a condensed form of Bhagavatam written by Narayana Bhatadhri as slokas. As it is about Bhagavan, both men and women can chant it.

Koil Thiruaradhanam follow one of the two aagama shaastras, the Vaikanasa and Pancarathra.

Yes, Perumal is the reason for all of it. If Bhagavan is not the reason, we cannot do anything. Only by His grace, all things happen. It would be appropriate to say that he is the indirect cause because we are the ones who render actions directly. But without Him, we cannot pursue anything. Notes: For example, we cannot move a boulder on our own, we need extra hands. Similarly, Perumal acts as an indirect cause. Perumal acts as a permission grantor for all our actions to be rendered without hindrance.

Scriptures declare that the merits and sins of a Prapanna go to other persons accordingly. If one had offended a Prapanna, one begets the sins and if one had done good deeds, one is entitled to receive the fortunes. Each one has to exhaust them through undergoing the effects of virtues and sins. If it is distributed to another Prapanna, he or she will undergo the effects before shedding the mortal coil and this shall not hinder attaining salvation.

If a festival occurs during tharpanam days, we should prepare festive food and offer it to Perumal. Notes: It is a customary practice that Sankramanam is celebrated like a festival. At beginning of a new month, it is carried out as usual by performing tharpanam. So, this question does not bear anything with regards to Sankramanam. When a festival occurs during the new moon day (Amavasai), the festival must be celebrated. One might have this specific query when Deepavali and Amavasai occur together. Sometimes birthdays or other festivals can occur on the day of a tharpanam. In such instances, tharpanam should be done first followed by tiruaradhanam and offering of special festival food to Perumal.

Scriptures are always of utmost primacy. One should not try to understand scriptures through science and attempt to find a solution through science. Favors done by scriptures are equivalent to the help done by several mothers. Notes: Possessing unflinching faith in scriptures is deemed sensible, the same belief should be imparted to children. Having realized that science had originated only from scriptures, we should inculcate them to the children. Not only scriptures, but even science has also accepted that food should not be consumed during an eclipse as the ultraviolet rays and magnetic field are intense which affects the digestive capacity. The modern-day airplane was invented based on the Pushpaka Viman-s mentioned in the Purana-s. Scriptures are the basis of everything.

Salagrama deity should be carried along to continue the Nitya-aradhanam. If we feel that the deity could have been exposed to impurity, we should perform thriumanjanam (sacred bath) with milk for the removal of impurities and proceed with aradhanam.

There is no link between the colour of Srichoornam and Bharanyasam. Adorning yellow coloured Srichooram is considered superior but no harm in applying red Srichoornam. Notes: Generally, Srichoornam mixed in turmeric should be adorned. Red coloured Srichoornam is obtained only from a mixture of yellow Srichoornam. So, yellow Srichoornam is considered special. Can one adorn Srichoornam alone? It is considered auspicious to apply both Thirumann and Srichoornam together.

No, kapok cotton wick should not be used for lighting lamps. Notes: Kapok cotton is like a silk thread; it is not suitable to make wicks. So, lighting them is not possible. But in general kapok cotton wicks are not used for lighting purposes.

On such days, Tiruaradhanam should precede tharpanam as deva karyam should be performed first followed by pitru karyam. Notes: On occasions, the onset of a new month is earlier. On such days tharpanam precedes Tiruaradhanam. Tiruaradhanam cannot be performed in the early hours. After performing masa pirappu tharpanam, Tiruaradhanam is done at an appropriate time. Elders also follow such practices.

One must do sandhyavandnam even during asauca time. Notes: There are certain rules for asauca periods. Mantras must be chanted mentally and not aloud. One should do Sandhyavandanam briefly without angnayasa and karanyasa-s.

Ahnika grantham states the type of flowers that can be offered to Perumal. More specifically, one can find elaborate and special details in Thirukundathai Deiskan’s grantha (text) Nikshepa Chintamani. Vaishnava Nerigal by Swami Desikan has brief explanations on this. Notes: It is considered befitting to offer fragrant and colorful flowers. Flowers can be white, pure, and pleasing. Lotus, jasmine, shenbaga, jadhi, lily, bilva, nandhiaavattai, vakula flowers can be offered. Seasonal flowers are special. It is better if the number of flowers offered is more. But, flowers from thorny plants must be avoided. One should pluck flowers with clean hands by chanting Astramantram. One should not carry the flowers plucked in bare hands or clothes; a flower basket should be used to gather plucked flowers. Plucked flowers should be preserved well and must not be allowed to wilt. Flowers should be strung only with plantain string and not thread. A person should not adorn the flowers that are set aside for Perumal. Flowers set aside for other gods must not be offered to Perumal. Flowers that are to be avoided: Flowers that are dark, ugly, wild, without fragrance are unfit for the offering. Flowers that have not bloomed, and that are old, ugly, and wilted. Flowers that are eaten by insects, torn, and flowers that are with holes. Flowers that are smelt and that which have been crossed over. Flowers that are crushed and been stomped by animals. Flowers are to be avoided from the trees struck by thunder and also from moth and insect infected trees. Flowers that are grown in unhygienic places and from the crematorium. Flowers that are grown at the intersection of four roads or from temples of Lord Siva. Flowers that are touched by unhygienic people or people tainted by an asaucam. Flowers of the wild plantain tree, tamarind tree, mango tree, poisonous tree, a flame of the forest tree (Palaasa tree), wood apple tree (Vilaam), marutam tree, etc. are unfit for offerings.

Bharanyasam has to be rendered only once, so one cannot render it again.

Scriptures have stated Thiruthuzai must be worn on the ears. As per the line ‘karnamulE tu tam trutvA’, flowers should be worn on the hair and Thiruthuzai on the ear lobes. As it is karnamulE it appears it can be placed on the outside of the upper ear lobe. Adiyen had seen our elders placing it on the inside and not on the outside; as per our sampradaym, we must place it on the inside of our ear lobes.

The sound of the conch is special. There is no stipulation that conch should not be sounded in south Indian temples. Even today it is a practice to sound conch at certain temples such as those in Kerala. Conch is sounded either when Perumal goes out in procession or when the doors of the temple are opened. The statements of Thiruppavai – “tangaL tirukkOvil sangiDuvAn pOtandAr”, “veLLai viLi saning pEraravam kETTilaiyO”, also mean the sound of the conch. Two meanings are attributed to “sangiDuvAn”, one which means conch. As per “puLLaraiyan kOyil veLLai viLisangin pEraravam kETTilaiyO”, there is no harm in sounding the conch at temples. But the reason why conch is not sounded at certain temples is due to the respect of those temples does not allow it. At temples where this is prohibited, we should not do as we please. Each temple follows its tradition and practices. At temples where conch is sounded, it is done so only through designated individuals. We must follow the tradition and practices of each temple.

It is a general practice not to perform Gaya shraddha before the Aabdikam (first-year ceremony). Only after the completion of Aabdikam can the Gaya shraddha be performed. After one year, Gaya shraddha can be performed through a relative.

It is not a practice by those who observe Thiruvona vratam to partake temple prasadm if salt is added.

One must wear the anga-vastram on the waist while partaking food/prasadam.

The vegetables and fruits that we had renounced during the Gaya shraddha, must not be partaken even if they are given as prasadam. There is no specific atonement for partaking the renounced substances as a prasadam. Having realized that we have partaken renounced substance, we must mentally seek forgiveness and be mindful not to repeat it.

As mentioned in the query, many differing details exist on Hanumad Jayanthi. Similarly on Garuda Jayanthi as well – some say it is in the month of Adi and others say it is during the months of Tai and Maci. Follow the practices of the respective places where they are celebrated. We can also follow the practices of many places where it is celebrated based on the Srivaishnava tradition. As our ancestors have not maintained a particular day in their practice, we are unable to be certain. We can certainly have faith and follow the details based on the panchangam or particular practice. In our tradition, we do not fast or perform special Tiruvaradhanam for Hanumad Jayanthi or Garuda Jayanthi. But there is no harm in performing a special Tiruvaradhanam. Fasting is not specified. Follow the practices and tradition of the respective places.

Two reasons can be ascribed to why Prabandham is not recited at home during the anadhyayana kalam. At a time in the past, Kaliyan established adhyayana utsavam by ceremoniously bringing Nammazhavar from Azhvartirunagari to Tiruvarangam to recite Azhvar’s Srisuktis in front of Emperuman. This practice is followed to this day. It is an exalted experience to recite Azhvar’s Srisuktis in front of Emperuman during adhyayana utsavam; it appears that to ensure that everyone participates with a single-mindedness to enjoy this experience as a goshti, they might have prohibited the recitation at homes. In addition to the temples, it seems that elders have conducted adhyayana utsavam at homes where idols were consecrated. Another reason is, that Divya Prabandham cannot be recited during anadhyayana kalam, it seems this period is an appropriate period to learn and recite the Srisuktis of our Purvacharyas.

Wet clothes are considered madi for certain apara karyams only. One has to wear wet clothes while performing those apara rituals. Generally, a cloth that is dried well is considered madi; some use it during emergency times by shaking the damp cloth seven times and then wearing it. Madi vastram has to be removed from the clothesline by using a wooden stick, clothes should not be hung on a plastic string; bamboo string is prescribed. When the bamboo string is not available, hanging the clothes up is a must, some level of leniency can be allowed for use of plastic string. While removing the clothes from the clothesline, if the clothes happen to fall at a place where it is clean, the clothes can be used. Generally, it is not preferable to wear clothes that have been dried in the sun for two continuous days. It is the prescribed austerity to wear clothes that have been sun-dried for one day. Our elders dry their clothes after sunset during shraddham as it is a norm to wear clothes that have seen a day’s sun only. It is prescribed to wear clothes that have been dried only once every day; if not, it is permissible too. It is not prescribed to wear the same vastram that was used for morning rituals again for evening austerities as the vastram is considered used.

As Pongal is prepared out of rice, it is not a practice to partake it as a tiffin on tharpanam days.

It is not in practice to partake thulasi during Ekadasi fasting.

Those who have the right to their share of assets are dAyAdis; if a father has two or four children, the assets are divided among the children; since they acquire the division of assets, they are called ‘PangAlis’ in Tamil. If a father has two sons, they are second generation; if both the sons have two sons each, they are the third generation; in this manner, those who are in seven generations, are kinsmen with 10 days of asaucam; those who are in the 8th to 14th generation are 3-day dAyAdis.

Performance of 12 maasa pravesha tharpanam falls under the category of superior ritualistic practice; performance of 4 maasa pravesha tharpanam comes under the mediocre/middling category of ordinary ritualistic practice; one does this as per one’s convenience; there is no harm.

Only during Dhanur month, Tiruvaradhanam is performed before sunrise. During other months, if an eclipse is around, it can be performed before sunrise. During other times, it is a practice to perform Tiruvaradhanam only after Sandhyavandanam, etc. If there is a need to travel, offer arghyam before sunrise, perform upasthanam after sunrise, and immediately perform Madhyanikam followed by Tiruvaradhanam; on alpa Dwadasi (Dwadasi exists only for a very few nazhigai-s) days, Tiruvaradhanam can be performed before sunrise.

Yes, it is in practice to mention the day, date, and star during Salagrama Tiruvaradhanam. Dhanur month aradhanam should be performed before sunrise after which Sandhyavandanam is done. If the sunrise has already occurred, Sandhyavandanam should be performed first followed by Dhanur month Tiruvaradhanam.

Yes, we can certainly observe jAgarana fasting if one has the strength to observe. It is considered to be superior.

To conquer desires and anger, one must control the mind; to Arjuna’s statement that it is very difficult to control the mind, Krishna agreed and said it can be achieved through practice and renunciation. Hence one must keep attempting to successfully conquer them. We must increase our involvement with Perumal through Perumal kainkaryam, participating in kalakshepam, performing the daily spiritual and religious austerities, etc. As one involves more and more in these, the focus on material matters will decrease leading to a decrease in desires and anger. Kannan has mentioned this in Srimad Bhagavadgita.

For any auspicious occasion, once the respective patrikA (documenting the specifics of the function) is finalized and documented, it is not a practice to participate in any such ceremonies.

Any mother, even when her child has committed an offense against her, will never wish that her child must suffer for that; you could have prayed to her for forgiveness for the sins committed while she was alive; if you have to atone now, you could go the sanctum of the mother of all worlds and ask for forgiveness for the sins committed.

Divya Prabandham should not be recited during anadhyayana period, Sandhya kalam, and during asaucam. You have already mentioned the codes for reciting other than that there are no special adherences.

Acharya’s Tiruvadhyayanam has to be celebrated in a special manner like how a son performs it for a father, though there no compulsions it has to be celebrated grandly. If it can be done briefly, one can do it by arranging sevakalam, satrumurai, sambhavanai and a brahmin can be invited for food and dakshina. This has been in practise and followed by many people.

There is a special cleaning process for gold ornaments worn by us. Gold becomes clean only by heating it in fire repeatedly. Then the cleansed gold can be adorned to Perumal. Normally gold is processed through fire for making ornaments, same process is used to clean the used gold. Shops will have the facility for cleaning gold, it can be done and offered to Perumal.

One can wear the Tulasi garland offered to Perumal and do the rituals, but it is not in practise to wear the entire day. It should not be worn during alpa shankai and asaucam period. One can wear it separately but not permanently. There are two types of garlands - one is made of Tulasi leaves and another one is made of Tulasi beads. Garland made out of dried Tulasi beads are used while performing austerities and not garland made out of leaves. Not sure what is your question about. Tulasi bead garland can be worn along with lotus bead garland or can be worn separately also, it should be pure; during taints (asaucam and theetu) it should not be used. While travelling it should be avoided as we might come in contact with taints.

The box can be cleaned well and after performing punyahavacanam, Perumal can be placed inside the box.

This year the new month commences at 43-52 on Saturday, so it is good to perform masappirappu tarppanam the next day morning i.e. on Sunday morning. It is considered good to perform tarppanam on Sunday, 15th Jan within 1hrs 32mins after sunrise (please refer to any astronomical calendar to check the sunrise time of your zone) Notes: uttarayana puNyakAlam is considered up to 20 nAzhigai after Makara sankramanam. If Makara sankramanam happens in the day then puNyakAlam after the sankramanam is on the same day. If it happens after sunset i.e during the night, then puNyakAlam is on the next day.

The act of dipping or submerging during the Theerthavari Utsavam is bathing. As a specific sankalpam exists, it is proper to take this bath with appropriate sankalpam; it is considered superior. Some specifically take this bath clothed in snAnashAti; a few takes bath with the dress they are clothed in; sankalpam, snAnanga tharppanam, etc. are all applicable for this.

AcAram can mean the required cleanliness to perform religious austerities. Cleanliness is vital for Sandhyavandanam, Tiruvaradhanam, etc. The cleanliness is referred to as AcAram. As per the scriptures, religious austerities without cleanliness will result in improper performance of the austerities.

Vaishvadevam must be learned from those married couples who still stay married and perform Vaishvadevam; one can learn this from one’s friends and relatives who are householders (married) and who perform Vaishvadevam.

There is no need to listen to discourses on tradition by non-Hindus and non-Brahmins. We must listen to the details about our Srivaishnava tradition that were propounded by our esteemed preceptors only form Srivaishnava elders and must avoid listening to others on related matters.

In the Sandhyavandanam during Pradosham, Gayatri mantra japam is done 10 times.

The terms of Vedas have unique musical notes, and they will not change. If note does change, there will be a reason. These reasons are documented in analytical works such as “Svara Prakriyaa” and “Prati Sakhyam”. We can understand when we talk to elders. There are no pATha bhEdam in the Vedas. The differences you alluded to is found only in the AraNyaka; there are no pATha bhEdam in Samhita and Brahmanas. There are no pATha bhEdam from Kashmir to Kanyakumari; there could be differences in style of recitation (such as in loud and elongated manner).

It is a practice to recite Tiruviruttham during Prabandham recitation; the daily sEvAkAlam at homes is something we follow as per our convenience; no harm in including Tiruviruttham in this; there is nothing that prohibits this practice.

Paduka Sahasram stotram can be recited any time. Paduka Aradhanam is similar to Perumal Tiruvaradhanam that is done during day times with prescribed requirements such as maintaining cleanliness, etc. to be followed. Generally, state of purity from daytime might not continue to the evening times. Paduka Aradhanam is usually performed during daytimes and not done in the evenings.

In the prasadams such as Puliyodharai from temple, salt is mixed; generally parishESanam is not performed for food items with salt.

If the temple authorities allow, Naalaayiram Divya Prabandham can certainly be recited at all Vishnu temples.

Scriptures (shAstram) and tradition are two different aspect. Recitation of ‘yasyAbhavat’ is tradition of Ahobila Mutt. Not aware about other tradition’s details. As a general practice, we have ‘SrimAn vEnkata…’. Similar is the tradition of reciting ‘yasyAbhavat’. There might not be any similar practices for Srimad Andavan Ashramam.

As per the order of anushthanam, Perumal Tiruvaradhanam is performed only after performing Madhyanikam at the prescribed time period. Due to certain reasons if one has to perform Tiruvaradhanam earlier, a special abhigamana aradhanam before Madhyanikam can be done first and after Madhyanikam a brief aradhanam can be done. Usually, the householders will do a brief abhigamana aradhanam – with suprabhatam for Perumal and a few stotras for the brief aradhanam; later a detailed Ijya aradhanam is performed. The sannyasi-s could do a detailed abhigamana aradhanam and a brief Ijya aradhanam. The householders due to want of time, could do a detailed abhigamana aradhanam followed by a brief Ijya aradhanam.

The important anusthanam for Margazhi is waking up in the dawn and reciting Tiruppavai. Women must wash the entrance, draw kolam and light lamp. It is auspicious to light lamp early at the dawn. Even when Tiruvaradhanam is not performed, Tiruppavai recitation is a must. If one knows Goda Stuti, can recite that.

To become an upanyasakar to preach Bhagavad Vishayam, primary requirement is that one must learn and well understand Bhagavad Vishayam through a qualified preceptor. Only after this and only when permitted by that preceptor can one preach to others. Without the Acharya’s permission, this must not be done. It is not appropriate for those who do not belong to the tradition to talk about the messages of tradition. What they say might be different. No need for Srivaishnava-s to listen to such talks. If the upanyasakar has learnt it from a preceptor and preaches with the permission of the preceptor, we can list to them, even if they are women or non-brahmins.

It is a funny question – if one wants to recite Desika stotras, how can that person be without any association with Ramanuja tradition? Adiyen is unable to understand how one who does not belong to Srivaishnava tradition will have the desire to recite Desika stotram. If one learns Paduka Sahasram and desires to recite, it shows their affinity for Desikan. This could mean they are also interested in Ramanuja sampradaya. There are several stipulations for reciting at temples and one should follow the relevant stipulations to recite at the respective temples. In the temples at Divya Desam, other than authorized goshti, no one is permitted to recite. But in the newly constructed temples, anyone can recite any shloka.

A prapanna must not recite Raghavendra shloka, go to Mantralayam or accept Raghavendra as an acharya. Only those who have come in the Srivaishnava guruparampara are to be accepted as acharya; only the prapatti initiated by such an acharya, will lead us to the divine feet of Sriman Narayana. After having undergone prapatti under such an acharya, only that acharya and others who have appeared in that Parampara can be accepted as acharyas.

For the sokkappAnai at homes, grains of paddy must be included; paddy grains are tied into a bundle made of new cloth and soaked in ghee. At some homes, it is a practice to include wheat or horse gram.

It is mentioned in the scriptures that a few harms are associated when Tiruvaradhanam is performed for chipped or split Salagrama. So, one must replace the Salagrama. Until such time one can continue with the existing Salagrama.

Upanishad talks exclusively about Emperuman alone; other parts of the Vedas talk about a demi-god first and then talk about Bhagavan as an in dweller of that demi-god. As those who perform Thirumanjanam are required to recite a shloka, they recite Upanishad as it is about Emperuman. Svami Desikan himself has said that this is auspicious. Hence, we recite Upanishad.

Tulasi can be plucked the previous morning; Tulasi must not be plucked in the afternoon or before sunrise. Full blown flowers can be gathered; at times flowers are full blown around 5 AM, before sunrise and such flowers can be gathered during that period.

It is said that the birth chart indicates pitru dosham; it occurs when the oblations are not performed properly by us or by our forefathers. The ancestors get dissatisfied when we do not perform the ordained rituals or during an unnatural death. Their dissatisfaction results in bad fruits for their family like not having a progeny or having malefic effects on children. The birth chart indicates such dosham; scriptures do indeed mention on this. Those who have performed sharanagati and do the tharpanam, sraddham, etc. accordingly need not worry to a large extent about pitru dosham as Perumal will take care. If greater problems persist in a family, they can remedy within the stipulations of Srivaishnava tradition; our elders do not perform tharpanam at Rameshwaram for atonement, instead, we do other remedies.

One can recite Desika shlokas and pasurams, except performing Tiruvaradhanam during a vriddhi theetu.

‘sarva dEva namaskAraH keshavam pratigaccati’ – as per this, satisfying the Lord of the Lords Emperuman, will satisfy all demi-gods. The Vedas say “angAnnanya dEvatAH” – that is, we think that offering only to Emperuman and not demi-gods will anger the demi-gods. The truth is, offering to Emperuman will satisfy all others. All the scriptures say that all the devas belong to Bhagavan. So, offering to Bhagavan will satisfy him and this satisfies others and not anger him. As they are a component of Emperuman, they will not angry and will be joyous. Make them understand this perspective. Purana-s say that offering to Bhagavan is akin to watering the root. Watering a root will reach the flowers, leaves, etc. of a tree. Similarly, are the offerings to Emperuman.

Even if he has married a North Indian Kshatriya girl, the boy must perform the final rites for his parents, he cannot avoid it.

Scriptures have not given any concession to perform during different months; it is called sraddha as it must be done with faith and belief (shraddhA), and it must be done on sraddha day. If a taint occurs on that day, one must do sraddha on the day when the taint ends. If one forgets, scriptures have stated a particular day for sraddha performance, which can never be a day as per one’s convenience.

During Ekadasi it is appropriate to avoid food, if the hosts compel the guest to eat, we should also be as forceful in avoiding food especially cooked rice. We can stress that we cannot partake food that is not offered to Perumal. We need not hesitate and bend rules as ordained by the scriptures.

It is a general rule whether it is a solar or lunar eclipse, vimocana snanam must be done only after looking at the sun or moon respectively at the end of eclipse. At times, they might set at the end of eclipse which makes it impossible to look at them. One must wait until the next time they are visible to partake food. At other times, when they are about to rise, they might not be visible due to cloudy skies. With the help of panchangam and the surrounding brightness caused by them, it appears we can do the vimocana snanam.

Though both are Acarya-s and since in respective traditions there arose a difference of opinions, the rituals and virtues laid down by Swami Desikan were not accepted by Manavalamamunigal. Similarly, the followers of Desika Sampradyam did not accept their rituals, resulting in sectarian differences. The spirit to celebrate Acarya Thirunakshatram seems to be on the decline but there is no hostility and no stipulations that it should not be celebrated at all. Manavalamamunigal had referred to Swami Desikan as Thupul Pillai in some of his works. Swami Desikan did not mention Mamunigal as he was the predecessor to Mamunigal.

Here one can meditate upon three acharya-s – the current Srimad Varaha Mahadesikan, his predecessor Srimad Andavan Srirangaramanuja Mahadesikan, and his predecessor, Tirukkudantai Andavan.

Generally shifting houses during Purattasi is not done.

It is appropriate for women to feed crows.

The Association of demi-gods and bhagavata apacram must be certainly avoided after bharanyasam.

No evil thoughts and eyes will affect the devotees of Emperuman. To protect ourselves from evil, we can meditate upon Sudarshanazhvar; can circumambulate his sanctum, and recite Sudarshanashtakam.

Sins committed against a bhagavata are the most grievous of the sins; it will make Emperuman’s Divine heart furious. Hence repenting for offending a bhagavata itself is a good start and at once it is sagacious to seek forgiveness from the concerned bhagavata. If that bhagavata has attained Acharyan Tiruvadi, mentally repenting for the offense and must seek forgiveness from Emperuman. If one’s Acharya assents, he will make one perform prayaschitta prapatti. One can supplicate to one’s Acharyan stating the intention to perform a prayaschitta prapatti sharing the details of the offense committed. If the Acharyan agrees, one can perform the prayaschitta prapatti.

In temples it is a customary practice to undertake rituals to ward off evil eyes towards Perumal; after Perumal returns to the temple after his ceremonial processing in the streets, he is placed in his sanctum after undergoing ritual to ward off evil eyes. To this day, this can be witnessed at many temples. Similarly, it is a practice at homes for elders to ward off evil eyes related to youngsters. A prapanna need not fear the ill effects of evil eyes, but an absolute faith that Emperuman will protect is a must. All the practices to ward off evil eyes are in place to remind us of the absolute faith in Emperuman that he will protect us. It appears the elders follow these practices to reinforce the faith in Emperuman as our protector.

In a Hayagriva aradhanam during Golu period, many households will include idols of Lakshmi and Sarasvati. It is a practice to offer flowers and other offerings along with other idols in the Golu. Sarasvati Devi is a subordinate of Hayagriva as per Svami Desikan. “dAkSinyaramyA giriShasya mUrtiH dEvI sarOjAsanadharmapatnI | vyAsAdayO’pi vyapadEshyavAcaH sphuranti sarvE tava shaktilEshaiH ||” from this, it is evident that Sarasvati’s power is a minuscule fragment of that of Hayagriva’s power. It appears there is no harm to make the offerings to her from this perspective.

Prapanna’s can certainly light maavilakku on a Purattasi Saturday. There is no basis for suggesting that only a dough be offered instead of lighting up a maavilakku. Many elders follow the practice of lighting up maavilakku at home. A few households do not light maavilakku during Brahmotsavam. It is left to one’s household practices; some households do not light during Brahmotsavam Saturday or Saturdays that occur during a Navarathri. It is permissible. Some households will light maavilakku only on Saturdays that fall during Navarathri. It is not a practice to light during a Mahala Paksha Saturday; hence it must be avoided. It seems it is not practiced anywhere that due to certain reasons maavilakku can be lighted on Aippasi Saturday. Lighting maavilakku on a Purattasi Saturday is suitable for Tiruvenkatamudiyam and it is a must to light during such a Saturday.

It is a practice to visit many places as part of tourism. Sant Gnaneshwar is a great devotee of Vittalan. It is not appropriate to worship at his Samadhi. No harm in visiting Vittalan’s temple at Alandi where the Samadhi is located.

It is said that bhagavata apacAram can be an obstacle to moksham; it is a serious offense and must be avoided at all costs.

Duties of caste and order will never change after becoming servants of Ramanuja; such people will acquire the trait of a Vaishnava and there will be no changes to their varna and ashrama dharma-s. It is wrong to violate varnashrama dharma.

Yes, Brahma and Shiva have been granted the status of Srivaishnava, as per Srimad Bhagavata Puranam. Svami Desikan also mentions them as primary among the Sirvaishnava-s. As asked, one can recite any stotra-s if it is available as a servant of a servant; there are some such mantras found in the Vedas; the Purana-s have some stuti-s. We do recite such mantras and stuti-s. But we must not consciously do so as a servant of servant and worship them at temples. These practices have been put in place as protective measures - that we must not be misled from the fact that Narayanan alone is the Supreme Truth; there must not be any compromise in this. It is enough that we follow the recommendations from Itihasa-s and Purana-s and nothing additional needs to be attempted. As per the Purana-s, both Brahma and Shiva do reveal that Narayanan alone is the Supreme Truth (Paratattva); they will reveal this truth after a while and not at once. Purana-s say that after 7 or 8 births or several births, they will unite their followers with Emperuman. Many Purana-s have mentioned this – one who has been a devotee of Rudran for many births transforms into a devotee of Perumal. These depend on one’s dedication. Because certain prescribed methods are to be followed, they will not reveal this truth at once and will do so after a while.

It is stipulated that only after performing Madhyanikam must paranai be undertaken on alpa Dwadasi days. So, after sunrise, if it is possible to do Sandhyavandanam and Madhyanikam, one must do so and partake food. Even otherwise, only after completing Madhyanikam must one partake food. If the situation makes one perform Madhyanikam before sunrise, it is also said that Madhyanikam must be done again during the stipulated time.

Svami Desikan did not have a single disciple who propagated a single tradition. He had many disciples and through them, the tradition has spread widely. This did not apply to Desikan alone; Upto Ramanuja’s time, there was a single tradition until his period. Ramanuja had many disciples. He anointed 74 Acharya-s. As a result, there are 74 lineages of followers of the tradition. Among these followers, there could be minor differences of opinion in messages, ritualistic practices, etc. Such differences become a tradition on their own. These are permitted by the scriptures; Svami Desikan himself has said this – ‘Due to differences of place and time, scriptures are agreeable to differences in ritualistic practices. Scriptures have accepted that not all places can follow the same code of practices and there could be differences due to place and time. The important message is that Sriman Narayanan is the Supreme Truth; we must surrender unto Him; among the followers of Svami Desikan tradition, none of us differ in this aspect.

Vedas must not be recited during the eclipse. If there are any special Utsavam-s at temples, goshti recitations are allowed.

It is not in practice partaking Perumal tirtham before tharppanam. After Perumal Tiruvaradhanam, complete the tharppanam and partake Perumal tirtham.

Charity done during an eclipse is not tainted; so one can give or receive charity during that period. Yes, it is considered special to do thirumanjanam and Tiruvaradhanam during the eclipse; but temples have to follow many ritualistic ordains as per the tradition, temples had to adhere strictly to the agamas like pancha rathra and hence their rituals vary as per their tradition. They must follow purifying rituals that are relevant to Perumal. There are many codes, traditions, rituals based on the scriptures. These are the ordains of the scriptures. Punya kalam does not mean auspicious time per se; as performing bath, tharpanam during that period are considered special, it is called as punya kalam. There is something called eclipse-based taint and that taint is present always. It is also considered punya kalam, for example when we offer charity during that period, it is considered superior to that gifting during other periods. Hence performing charity, bath, tharpanam, japa, Tiruvaradhanam during this period is considered superior as it results in good benefits, states the scriptures. From another perspective, an eclipse is associated with certain dosham. So, the eclipse contains both punya kalam and dosham without any contradiction. After performing vimocana snanam, one can proceed with daily austerities.

It is not stipulated that one should not perform thirumanjanam during Tiruvaradhanam; but we have heard that those from smartha tradition do not perform thirumanjanam to Salagrama deities on sraddha day. But followers of Srivaishnava tradition must perform thirumanjanam to Salagrama deities during Tiruvaradhanam on sraddha day.

It appears that one can pray to Piratti sincerely and chant Sristuti as means.

It is said that offending a Bhagavata can prevent attainment of Moksham. As its consequences are severe, one must avoid this.

Lakshmidevi photo can be placed to the right of Perumal photo and Bhumadevi photo can be placed to the left of Perumal photo. There are no regulations on this. It is a matter of one’s devotional experience.

It is proper to perform austerities such as Sandhyavandanam with physical purity. If possible, take a head bath before Sandhyavandanam. If not possible, without taking a head bath, one can take kanta snanam (That is, taking bath up to the neck and washing the face. Even if this is not possible, one can wash the face and wear fresh Thiruman and perform Sandhyavandanam after doing mantra snanam). These matters are related to one’s physical capability or incapabilities.

One can certainly light lamp at Puja room and go to temple after partaking old left-over food.

It is appropriate for marriages to take place within one’s same caste and sect. The Kshatriya castes of north India, is influenced with several external factors. It is difficult to say whether it is truly a Kshatriya caste. It is advisable to avoid such mixed marriages.

Brahma yagyam is found in the second prashnam (question) of the Taittiriya Aranyakam. In this, it is mentioned that acamanam must be performed three times. No mantras are mentioned in this section. In addition to this, with the performance of this acamanam, it pleases the Riks. Hence we follow this practice.

Sandhyavandanam is associated with time. It must be done at the stipulated time. As far as possible, one must take bath and perform Sandhyavandanam. When one is down with a fever or illness, Sandhyavandanam can be performed without taking bath. Those who are physically unable to take bath, can wash their face, adorn Thiruman, do mantra snanam and perform Sandhyavandanam. If one is not physically afflicted and is physically sound, one must take bath before performing Sandhyavandanam. It is the practice of the elders.

Washing face and adorning Thiruman kappu is called Pundrasnanam.

Annual shraddham has to be done with homam and three bhokta-s. In the varshAptikam, kartA need not perform parehanee tharppanam the following day. But must perform a tadheeyaradhanam and feed Brahmins. In the varhshAptikam, a bhoktA must not partake in a shraddha 3 days after varshAptikam. Must do 300 Gayatri mantra japam.

Taking the time period into consideration, it is best to learn the Vedas from the scholars of our tradition. If not possible, as there is a scarcity of Vedic scholars who can impart the Vedas, there is no harm in learning the Vedas from them. It is important to learn the Vedas. The Vedas say that all demi-gods reside in the Brahmin who has learned the Vedas. Krishna has said that he reveres the Agnihothri. Hence, even if they belong other traditions, there is no harm in prostrating them.

Manavala Mamunigal is also a Ramanujadasa. Hence participating in services during his Thirunakshatram is appropriate.

Childless couples’ Shastiabdapurthi can be conducted by their siblings.

Yes, It can be offered to Perumal.

One can certainly have photos of Divya Desam and abhimana sthala Perumal throughout one’s house. One must not have photos of other demi-gods. It is elder’s practice not to keep photos inside Tirukkoyil Azhwars at homes.

As coming into contact with dogs will make us impure, pets such as dogs must not be kept at home.

One must render services that please one’s Acharya`s divine heart. One must obey their ordains. This will please them. It is not a must that only when one renders physical services directly in front of Acharyan can one please him. Shrimad Azhagiyashingar while conducting samashrayanam would have instructed one to chant mantras, perform daily Tiruvaradhanam, etc. He will be pleased when one follows their ordains diligently. He will be pleased when we perform the prescribed austerities without fail.

If the newly purchased cloth is made of silk, one can wear it as it is. If it is made of cotton, one must smear a little turmeric powder, wash and dry it before being worn; this practice is followed by elders as can be seen during Avani Avittam, especially by those elders who have the habit of purchasing new clothes for Avani Avittam. During auspicious festivals like Deepavali one can wear new cloth (without washing) but it is not considered Madi [however it is not considered impure(theetu)]. Also one cannot do Thiruvaradhanam wearing new cloth without washing them as it is not Madi.

No need to prepare shraddha diet for the entire duration of Mahalaya Paksham. Only the day when Mahalaya Paksha tharppanam is performed, and on the day of Mahalaya amavasyai, shraddha diet is prepared. If Mahalaya Paksham tharppanam is done on all the 15 days, both the couple must take head bath on all 15 days. When tharppanam is done only once during the 15 days, it is enough to take head bath on that one day of tharppanam.

No, it is not considered tainted – on days when light food (palakaaram) is partaken, salt is added to pre-cooked food such as Idli, Dosai, etc. before preparing them in the lighted stove.

If the Sri Vaishnava-s who have performed pancha-samskaaram only pray to Perumal, they are bhagavatas, regardless of the fact they pray to him for material or spiritual needs. When one prays only to Perumal, one is bhagavata.

A lamp can continue to be lit throughout the day in Perumal sannidhi at homes.

Whoever your Acharyan is, you can approach him for samashrayanam. It is not evident that bharanyasam is done explicitly. But it is better to perform bharanyasam. You can apply to the Acharyan for your lineage. It is not a must to undergo samashrayanam at Srirangam

For Tiruvaradhanam, it is a practice to wear pavithram made from two blades of darbha grass.

When those we prostrate happen to be our elderly relations, it becomes inevitable that we prostrate before them. As an example, if the elders of the household are one’s father, mother, grandfather, or grandmother, even when they have not undergone bharanyasam, we must prostrate them.

Sri Hayagriva Jayanthi and Sri Vamana Jayanthi are celebrated during Avani Masam on Shravana nakshatra day. For a few others, Paurnami tithi is the primary consideration to celebrate Hayagriva Jayanthi. This is based on the movement of the moon (Chandramaanam) and is celebrated in Shravana month. As a result, sometimes, this is celebrated during the month of Adi Since there are no requirements to fast for these like it is required for Srijayanthi, Srirama Navami, Sri Nrisimha Jayanthi, usually these are celebrated by worshipping Perumal at the temple. Since no special Tiruvaradhanam is prescribed at home, one can follow the practice of the temples they visit.

For a solar eclipse, leaving aside the jAmam (3-hour period) in which the solar eclipse occurs, it is mentioned that one must not partake of food for 4 jAmam (12 hours) before the eclipse. This eclipse occurs in the 4th jAmam of the daytime. So, the 4 jAmam before this means that one must not partake of food after 3 AM of the previous night. After the conclusion of the eclipse, one can partake only after looking at the sun. On this occasion, since the eclipse is during the evening and the sun sets during the duration of the eclipse, which makes it not possible to look at the sun. As per the Pachanga, since one is allowed to partake of food only after looking at the sun after the eclipse, one will be able to do so only on the morning of the following day. As per the scriptures, one must not partake during the entire day on the 25th.

It is natural to be being bad-mannered every now and then. We must chase away the enemies in us responsible for this. We must hold on to Piratti for this. Reciting the 18th sloka of Sristuti repeatedly will provide mental peace and remove bad manners. UrikartuM kushalamahilaM jEtumAdInarAtIn dUrIkaruM duritanivahaM tyaktumAdyAmavidyAm | amba stambAvadhikajana grAmasImAnta rEkhAm AlambantE vimalamanasO viSNukAntE dayAM tE ||

It is very good to avoid entertainment such as watching television. And one need not be reticent in expressing this openly. It is a matter of pride. In these modern days, even those who are not inclined to spend time in sadvishaya, are of the attitude not to waste time by entertaining themselves with media. So, do not be worried that you will be mistaken if you were to tell others that you do not like to waste time by indulging in these. Even if they misunderstand, you need not worry. There is no need to lie to them; instead, you can declare with pride that you are avoiding such activities as they are not conducive to one’s welfare. Let us pray sincerely to Emperuman that they also have a change of heart and involve themselves in sadvishaya and involve themselves in tradition very soon.

Shravana vratams are two kinds – some observe Shravana vratam to satiate Oppiliappan and others follow the methods followed by Oppiliappan sannidhi; as per their practice, Shravana vratam is undertaken on the day when the Shravana nakshatram exists for 12 nazhigai-s from sunrise. If it does not (for example: Shravana nakshatram exists only for 11½ nazhigai-s from sunrise), they undertake the fasting the previous day. Certain Panchangams indicate the Shravana vratam is in the evening. So, follow the practices of one’s own tradition. Many in our tradition follow the practices of Oppliappan sannidhi.

The determination of Shravana Dwadasi vratam varies for Munitrayam and Ahobilam traditions. In the Munitrayam tradition, even if Shravanam is associated minimally with Dwadasi, Shravana Dwadasi vratam is on that same day – that is, if Shravanam is associated with Dwadasi either in the afternoon or the evening even for a brief period, Shravana Dwadasi vratam is on that day itself. In the Srisannidhi tradition, only when both Shravanam and Dwadasi are present together till the evening, Shravana Dwadasi vratam is on that day. One can follow the announcement that will be made accordingly.

Shravana Dwadasi and Shravana vratam are not related. Shravana vratam is a kaamya vratam, undertaken with aim of achieving an objective. It can be for a particular want or Emperuman but fasting is not a must. Shravana Dwadasi is called ‘Nityam’; that is, it is a must to fast on that day. One must fast both on Ekadasi and Shravana Dwadasi days and paranai (breaking fast) is done only on Trayodasi. If physical conditions are a limitation, one can partake in a limited manner on Ekadasi day and fast on Shravana Dwadasi day. It is the practice of the elders.

Mahapradosha kalam can be before or after sunset. It is one and half hours before and after sunset – Mahapradosham kalam is three hours.

Vishnu aradhanam must not be performed during Mahapradosham.

During Mahapradosham time, Shravana sevakalam is not allowed; but during the same time, we can participate in any Shravana sevakalam, sattrumurai, etc at temples. Mahapradosham exists for one and half hours after sunset; any parayanam and partaking of food are not allowed. It appears one can partake after this period.

Though milk might have been fermented in a glass vessel, the resultant curd must be offered to Perumal in a silver vessel.

To avoid bad dreams, recite every night before retiring to bed the 39th sloka of Mukundamala of Kulasekara Azhwar. kSIrasAgara tarangashIkarA sAratArakita cArumUrtayE ! bhOgibhOga shayanIyashAyinE mAdhavAya madhuvidviSE namaH || Similarly, one must chant thrice the divine name ‘Madhava’ – before lying down for sleep, chant ‘mAdhavA, mAdhavA, mAdhavA’ three times, which will ensure that no bad dreams ensue.

While there is a stipulation for Sri Nrisimhan aradhanam, Vishnu Sahasranamam should not be recited. It is not a practice of the elders. On the other hand, it is a practice at Nrisimhan sannidhis during few occasions such as thirumanjanam, special aradhanams, etc., parayanams will take place in which we can participate. A specific procedure and practice are in place for Prodosha aradhanam at Sri Nrisimha sannidhi. As per the Agamas, those that are prescribed by those procedures, can be followed by us.

Kalakshepams, Stotra and Divya Prabandha classes take place at all times; but Purattasi Shravanotsavam is only on 10 days of a year. To take part in the service of serving prasadam to the devotes during these 10 days is an opportunity to do a special service; hence, it seems one can prioritise this service over other classes. Notes The kind of services mentioned in this query – that is, serving prasadam to the bhagavathas, or attending kalakshepams and stotram and Divya Prabandham classes are Anugya Kainkaryams (kainkaryams taken on due to one’s own volition). These are not ordained kainkaryams; as such there is no question of superior of inferior classifications of these kainkaryams. As these are not mandated kainkaryams, but take on due to one’s desire, there is no offence when any of them are not performed. It can be said that during these 10 days it is auspicious to serve prasadam to the bhagavathas.

A response to this query shall be provided later.

The observance of Sharavana Dwadasi is similar to Ekadasi fasting. All the rules and regulations that one follows for Ekadasi, must be followed on the day of Shravana Dwadasi and do paranai the following day.

There is no compulsion to improve one’s health by including such prohibited food substances; in the days gone by, our elders lived long and healthy without partaking any forbidden food. One must have faith that it is possible to address health issues without partaking banned food substances. No health-related issues will happen when one partakes of vegetables that are allowed by the scriptures, after offering them to Emperuman as ordained. Just by including the vegetables mentioned in the Ahara Niyamam, one can certainly live without any health-related deficiencies; the notion that certain food types help to overcome certain types of deficiencies is all modern-day prescriptions based on interested parties’ motives; no need to consider them sacrosanct.

In our tradition, before beginning homams, utsavams, etc. it is a practice to perform Vishvaksena aradhanam.

Daily Tiruvaradhanam can be performed for Salagrama murthi during the eclipse. Yes, there is a special procedure to perform Tiruvaradhanam during an eclipse. Like how during the sankalpam we say ‘ijyaknena’, for the Tiruvaradhanam during the eclipse, we either include ‘somoparaga punya kala aradhana’ or ‘suryoparaga punya kala aradhana’. There are no other differences than these. Because cooking food is not allowed during an eclipse, for Tiruvaradhanam during the eclipse, only milk, fruit, and rock candy be offered. Particularly, it is a practice to offer fruit and rock candy only.

Do not understand the motive of this query.

Drawing kolam is an auspicious activity. When someone at home dies, we observe a mourning period of one year and as a result no festivals are celebrated. Because we avoid auspicious activities, it is said kolam should not be drawn. This does appear to be a Vedic justification.

There is no need to change sacred thread when one who does not have asaucam attends dasakham.

I have heard that we can perform Gaya shraddham on behalf of all those who are closer to us. Going by this logic, it appears it can be performed for Acharyan. We can request those who conduct the shraddham at Gaya, who are knowledgeable about this and they will conduct it accordingly.

For daily Tiruvaradhanam, offering ripened Jack fruit, Pineapple, etc. is considered superior. Whole fruits must be bought and only chunks must be separated and offered to Perumal. It is not our practice to buy half-cut fruits and offer them to Perumal. Only whole areca nuts are offered. Shops sell a type of areca nuts which are whole nuts that are dried without being boiled (Kottaipakku). These are also offered. One must not offer areca nuts that are broken down into small pieces. Whole areca nuts are available at places such as Kerala. Not sure if this is available in other states.

Srivaishnava-s should never celebrate Vinayaka caturthi, and must certainly not do so after bharanyasam.

One can certainly prostrate the elderly people, father-in-law, and mother-in-law at one’s in-law’s place even when they have not performed bharanyasam. It is a matter of regret for them to be associated with demigods. We can pray fervently to Emperuman to remove such tendencies. But one must respect the in-law’s position and must prostrate. If people of other castes visit for Navaratri golu, we can certainly offer them betel leaf and areca nuts; and we can accept tAmbUlam from Iyers when we visit their house. We can visit houses of other castes for auspicious happenings such as weddings, seemantham, etc. Otherwise, we should avoid. If it is the practice of the household of one who has to perform bharanyasam to conduct Sumangali prarthani, it can be done, deeming it is being conducted for Lakshmi Devi. If people of other caste have undergone samashrayanam, we must remember that they are Srivaishnava and must treat them with respect and must not commit an offense against them; partaking feast sitting together with them must be avoided; one must follow strictures of a caste where it must be followed. Similarly, there are stipulations that they must not see certain parts of our houses when they visit and we must ensure this is not violated. Otherwise, we must not look down upon them and must treat them with the utmost respect. We must be careful not to offend them.

Avani avittam occurred during the month of Adi this year. Those who were unable to do Avani Avittam then must do so on Paurnami day of Avani. Amavasyai must be performed in the rukma form. It is very clearly stated that Mahalaya tharppanam must be performed even during the years when one’s father or mother has passed away. A few instead of performing Mahalayam as a tharppanam, do so as anna shraddha. They cannot do this. But in our tradition, Mahalyam is done as a tharppanam. Hence one must perform Mahalaya tharppnam. Sthree Dharmam (Questions – Answers)

It is beneficial to recite Nyasa Dashakam from the strotras. It can be recited within 2-3 minutes. Likewise, regardless of whether one has time, one must recite satrumurai pasurams of Tiruppavai. When possible, the whole Tiruppavai must be recited.

There is no need to send the cloth worn by Perumal during tirumanjanam for dry cleaning. As this cloth would have come into contact with milk, curd, etc, we can wash the cloth, dry and reuse it.

There is no prescription that a certain number of Salagrama murtis can be taken with us when traveling overseas. One can carry as many ever they can. If it is convenient to carry one Perumal, then it is enough to carry one.

Our elders have said that Periya Thirumalai Nambigal Thirunakshatram is on Purattasi Anusham.

One can start learning the Vedas and Upanishad immediately after Upanayanam. Males can start with Srimad Ramayanam, Srimad Bhagavad Gita, and meanings of other Mantras soon after samashrayanam. Need not wait to start learning anything after bharanyasam. However, these days it is a practice to teach Srimad Ramayanam, Srimad Bhagavad Gita, etc. to one right from a young age. It is better to go by the advice of Acharyas and wise men. Notes: One starts with Srimad Ramayanam and Srimad Bhagavad Gita as storytelling for young children. But there are rules to be followed to learn the actual meaning.

You need not do anything. You are to continue to be steadfast and ensure the absolute faith in Perumal and Acharyan does not diminish. Svami Desikan as said the same. Even when one does not have absolute faith during bharanyasam, Perumal will induce that. Do not confuse yourself with such thoughts and end up worrying. Do not seek atonements out of any fear. Ensure your absolute faith in Acharyan and Perumal does not lessen.

Recitation of Thirumanjana Kattiyam is a form of service to Emperuman and an enjoyable experience for the devotees.

Your query contains the answer – one must not self-shave or cut one’s hair (Self-cutting). It appears there is no atonement for this.

Since the Parivattam-s were used to honor Perumal, one needs to keep them safely at home. Because it is a Perumal’s vastram, one can use it as an upper garment (Uttariyam) or use them in some respectful ways. They must never be worn below the hip.

There is no taint of getting associated with a demi-god in this instance, as the act was not intentional. To a similar query in the previous issue of Sudarshanam, we had said that when one is asked for contributions to build temples for demi-gods, one can treat this as one among many expenses. As you were not asked specifically to contribute for the kainkaryam of a demi-god and as you had not contributed specifically for that demi-god, no taint will result.

The achamanam done at the beginning and end of Brahma Yajnam, is done per normal achamanam. But, there is another achamanam in the middle of Brahma Yajnam, which is called “Shrautaachamanam”, which is done without mantras. Learn from elders about the proper procedure to do this.

The Dwarapalaka-s at temples can be worshipped by joining palms together in supplication. Elders do not have the practice of worshipping at sanctums where Anjaneya alone is present. Nevertheless, no harm in paying respects. The method that one follows to worship Anjaneya who is with Rama, is followed to worship lone Anjaneya.

On the days of ‘Vriddhi theetu’, one must not participate in kalakshepams; one can listen to discourses (upanyasam-s).

You will not incur any taint for having unknowingly performed all the kainkaryams to that idol thus far. There is something called ‘abhuddhipUrvaka utrAgham’ – that is, after bharanyasam, the sins that are committed without being aware. ‘agham’ means sins. As such sins were unintended, no harm will ensue. After having become aware, one must not continue to commit the same sin.

For daily Salagrama Tiruvaradhanam, when both milk and curd are not used for thirumanjanam, at least milk thirumanjanam alone can be performed. Or thirumanjanam can be performed with tirtham alone. On special occasions and days, it is a practice to perform thirumanjanam with milk. According to the practice of the elders, daily thirumanjanam is performed with tirtham, and Fridays and other special days, it is performed with milk. Other than these, curd, honey, etc. are not usually included in thirumanjanam.

There is no harm in reciting the solkas about any followers of Ramanuja. If it is a compulsion to follow the satrumurai order as per their sampradayam, one can certainly do so. If they allow, it is good to recite taniyans from our tradition in that temple.

The only reason that Emperuman is present as Archa murthi-s at various places is that not everyone can go to Divya Desam-s to worship him. Given this, we are fortunate to serve him at our place where he has descended to. There is no need to feel anxious about not having the desire to worship a Divya Desam Perumal just because of our involvement with the Perumal at a local temple. He will induce the desire in us to worship him at a Divya Desam. It is his extreme mercy that he has made us very involved with him at the temple in our locality. It is also a true nature of a Srivaishnava to be involved with all Archa murthi-s Emperuman.

One can wear the Pavitra malai-s while performing daily rituals such as Tiruvaradhanam, japam, etc., and when one is in pure condition. When they become old, they must not be disposed of at impure places that cannot be trodden on with foot and can be deposited in rivers.

In some households, it is a practice to distribute Perumal tirtham thrice to those who have undergone samashrayanam and once for the rest. Follow the practice of your respective houses.

Sandhyavandanam must be performed within the stipulated time. If it is not done within one and half hours of the stipulated time, atonements such as pranayamam, etc. must be done. These days some perform at 8 PM or 9 PM; this is not that bad. But during long journeys, one is forced to perform a evening sandhyavandanam either early next dawn or morning. On such occasions, as atonement, an increased number of pranayamams are performed – 3 extra pranayamams are stipulated.

It is possible to perform Sharanagati irrespective of your ailments, if you cannot visit in person, you can put forth your request to Acaryan, he shall perform Sharanagathi on behalf of you unto Emperuman.

During Ekadasi one must not partake any food, it is considered secondary if one partakes food owing to physical disability or any other reasons. One must avoid whole rice, and the rest including using urad dal is also considered secondary during Ekadasi.

One must celebrate the day based on the month and star in which Bharanayasam was done. This is dearer than a wedding day. It is special to celebrate this day in any way possible.

We do not know the answer if you are unsure of who your kula deivam is. Generally, our kula deivam is Perumal only. Alavandar has stated ‘stoshyami naH kuladanam kuladeivatham tat’. You can accept any one Perumal as your kula deivam. The answer can be known from the video link provided here.

One can recite their Acarya thaniyan as many times possible, but one must recite at least once before proceeding to do japam. Whenever we feel we have sinned and have committed offence we have to chant this slokam. asmad desikam asmadIya paramAcaryan aSeshAn gurun srimallakshmana yogi pungava mahApUrnau munim yAmunam | rAmam padmavilocanam munivaram natham saTha-dveSinam seneSam sriyam indirA sahacaram nArayaNam samSraye ||

Using a wooden plank during evening sandhya is better than using a mat made of darbha grass.

After attaining moksham, we will not have the same physical body that we have here; we can take a new physical body at Srivakuntham which will be devoid of all the defects of the physical body on Earth; it will be a divine body and is called ‘aprAkruta’ (an extraordinary body not made of 5 elements). We will have knowledge that will enable us to know everything i.e. we become omniscient. Before attaining moksham, our knowledge is diminished due to our karma; at Srivaikuntham, as the effects of both good and bad deeds are removed, we will have undiminished knowledge. There is no need for us to have the same name we have on Earth; we will not have the same name. We worship Perumal, Thayar, Nityasuri-s, Azhwars, and Acharyas; we can talk to all of them. We can talk to them in Tamil. Svami Desikan has said we can recite stotras in Tamil at Srivaikuntham – “pallANDE pallANDum pADuvOmE”.

To learn more about orthodoxy, one can attend kalakshepams on Ahnika Grantham. One can join the GSPK Ahnika Grantha kalakshepam by completing an application through this https://forms.gle/ob8JhquSN5BHRGBT linkhttps://forms.gle/ob8JhquSN5BHRGBT6. To know about the fundamentals of Vishistadwaitam, one can listen to GSPK’s series of discourses on “Sribhasya Saaram” available through the link in the picture below.

According to Jyotisha shastram, Amavasyai is generally not considered an auspicious day. It is seen that when determining auspicious days, Amavasyai has been excluded. Some statements say that Amavasyai is a day fit for auspicious tasks. But, Amavasyai can be considered only when other suitable days are not available; Amavasyai is secondary.

Swami Desikan has talked about this – that is when a person who is associated with other demi-gods if his or her prapatti has not been administered properly, it means that it is not the fault of the person who administers prapatti and instead it is the fault of the person who performed prapatti, as they continue to be associated with other demi-gods. Let us look at the responses for Svanishtaa, Acharyanishtaa, etc., in a later issue.

Chandrashtamam is the 8th raasi from our raasi. The days on which it occurs are calculated as Chandrashtamam days. We do not need to give much importance to this. We need to have an understanding that during these days, our efforts might not result in the desired outcome. Other than this, nothing much to do. We can continue to do our daily austerities. Muhurtham will not be arranged on Chandrashtamam days – for example, for the one who is about to get married, the marriage ceremonies will not be arranged on the day of his or her Chandrashtamam. This is as per Jyotisha Shastram. Chandashtamam will not affect the performance of daily duties, austerities, and utsavams.

Prapannas sankalpam must include “bhagavad prItyartham”. At the same time, for certain sankalpams, gotram, nakshatram might need to be invoked. Even as per the scriptures, certain rituals might require sankalpam to include gotram, nakshatram, etc. Similarly, for Tirumanjana kainkaryam at temples, one can include gotram, nakshatram, name in sankalpam, or can choose not to do so. Instead, they can invoke ‘bhagavad prItyartham’. It appears it is a practice to include name, gotram and nakshatram in the sankalpam for Sudarshana homam performed at home as they are performed for the health and wealth benefits of the household members. Even here, one can include ‘bhagavad prItyartham’ followed by name, gotram and nakshatram in the sankalpam.

There are types of doshams that can occur through food; first occurs when one partakes a food that is not Perumal prasadam; the second occurs when we eat food given by others, which will be considered anacharam. In this instance, this devotee has partaken Perumal prasadam. This will not result in the first dosham; If he is an orthodox person, there is an impact on his orthodoxy (Anacharam). There are certain atonements for this like partaking Panchagavyam. Or if the bhagavata generally has a habit of eating food prepared externally by others, no further harm can happen. Notes: It is better to look at the message at a higher level and understand the essence. Avoid overthinking by ascribing perspectives and asking queries based on these.

Some include Watermelon and Tomato as part of their diet while some others do not. Very orthodox people, avoid these. Besides these, many have excluded Moringa (drumstick), Onion, Radish, and Cabbage.

There is absolutely no need for using garlic to treat cough and cold. There are several alternative medicines available. As a medicine to treat cough and cold, there is no better alternative than Tulasi (Thirutuzhai). Even plucking this will yield relief. Besides this, many other medicines can be used. There is no need to use garlic as a medicine to treat cough and cold since this is classified as a food item that must be avoided.

There are no rules that ghee is to be added two times for pariseshanam. Some might do so because it is a practice. But ghee must be added for pariseshanam.

In pooja rooms, Perumal photos and pictures can be facing any direction. If photos of ancestors are hung in the pooja room, they must be placed or hung a level below the photos of Perumal. The ancestors’ photos can be facing East.

There appears to be no reason for these two Thayars to hold the lotus flower in their right hand. Agama texts might have prescribed both these styles and these Thayars might have been consecrated based on those prescriptions.

Couples who have undergone sharanagati can certainly perform Shasthiabdapoorthi; this is mentioned in the Sutra-s. The method to perform Shasthiabdapoorthi includes chanting of Vedas, erecting Kumbham, etc. There are no specific rules around this. Srivaishnava priests know what needs to be done and one can engage them for such functions. Importantly, Acharya sambhavanai, blessings with akshatai, Tirumangalya Dharanam, Aupasanam, etc. are a must. As the temple village might have sanctums for demi-gods, it will be awkward when asked for a donation for their kainkaryam and one might not have a choice and have to oblige for the sake of harmonious living with the society. It appears it would be better to adjust to situations, instead of trying to determine whether these are allowed by scriptures. We are making many unwanted and unjustified expenses such as cable TV subscriptions, etc. Such donations can be treated as one of many unwanted expenses. If possible, avoid these expenses. If there are demi-gods in temples, ignore those sanctums and worship only at Perumal sanctums.

One’s attainment of moksham will not be prevented when one commits intentional sinful deeds after having undergone prapatti at a young age. Performance of prapatti will certainly lead one to moksham. However, there are two dangers – association with demi-gods and offending a bhagavata. These two must be avoided, and all other types of sins will not impact prapatti. For all other sinful deeds whether done deliberately or unwittingly, Emperuman will punish lightly. After the completion of such punishments, prapatti will certainly yield fruits. If one does not want to undergo the lighter punishments, they can do prayaschitta prapatti as atonement to remove obstacles to attaining moksham. It is not mandatory to perform prayaschitta prapatti; even when does not do so, moksham will ensue because of prapatti.

Tirumanjanam is of two types – Lokaanta tirumanjanam and Ekanta tirumanjanam. Lokanta tirumanjanam is for us to witness; during this Perumal will be adorned with clothes and there is no harm in witnessing this tirumanjanam It is an offense to see or worship when Perumal is offered the prepared prasadams. He must be allowed to partake prasadam without any obstruction and disturbance. That is the reason no sevakaalam is allowed during this time. When sevakaalam is recited during this time, Perumal will be made to move his concentration to sevakaalam and he will not be able to partake adequate prasadam. It is similar to us watching television while eating taking our focus away from eating. To facilitate Perumal partake prasadam adequately, other services such as recitation of sevakaalam, prostrating in front of him, chanting, etc. are avoided. Hence we are supposed to witness this; if we do, we will make Perumal focus on us. This is the reason to screen off Perumal while he partakes prasadam.

According to our tradition, only after samashrayanam can one adorn 12 Thiruman and it is not a practice to do so before samashrayanam.

The sraddham must be performed on Avani Krishna paksham Saptami tithi which is on Avani 2nd, August 18th, a Thursday.

It is enough if Tiruvaradhanam is performed once a day for Salagrama and other Perumal deities. It is special to perform Tiruvaradhanam second time during the nighttime. One must be pure to perform this Tiruvaradhanam. Even when the second Tiruvaradhanam is not performed, we must at least offer milk during nighttime. We can offer the food items that we partake, if not at least milk must be offered. There is no harm if we are unable to perform Tiruvaradhanam second time for Salagrama. Also, there is no compulsion to do so.

Shaving must not be done during the months of Adi, Purattasi, Margazhi, and Maci. According to a statement – ‘danush kumbhau’, that is shaving can be done during the second halves of Margazhi and Maci and the first half of Adi. There is also a statement that says one must not shave during the entire month of Purattasi. If these cannot be adhered to, it is still a practice of the elders to include the statements above in their anusthanam. No need to get confused. Always the scriptures will show alternate ways in case one is not able to follow a prescribed method. Shaving can be done on Sundays as long as any tainted tithi and star is not associated with that Sunday. Notes: If possible, it is preferred not to shave during the months of Adi, Purattasi, Margazhi and Maci. Some might not be able to follow this; for those people, as an alternative, they can shave during the first halves of Margazhi and Maci and second half of Adi.

No, elders do not use vermicelli.

One can recite the thirunamam of Acaryan and Perumal both mentally or vocally as there is no restriction in chanting the holy names rather than a mental recitation of Acaryan thanian and dwaya mantram during asaucam.

No, the balance sesame seeds should not be retained. Tharpana prayogam instructs on what to do with the remaining seeds and darbha grass; there is a sloka that has to be chanted for the balance seeds and darbham; one has to chant the sloka and offer the balance sesame seeds and darbham accordingly.

Even when one does not perform sandhyavandanam, one will get the benefits of performing prapatti. These are not related. It is a general rule that one must perform sandhyavandanam whether one has or has not undergone samashrayanam and bharanyasam. Not performing sandhyavandanam will beget sin and will lose the qualification to perform other karmAs. Notes: For example, what if one who has performed sharanagati decides to lie? If they ask “Does lying beget sin?” It is a fundamental rule that one must not lie; no doubt lying will certainly beget sin. Similarly, performance of sandhyavandanam is mandatory; this will not impact sharanagati in any way. Both are independent of each other.

It is stated that taking bath after returning from a temple is considered a sin. At the same time, a bath should be taken as part of certain rituals. For example, one must take bath for performing tharpanam; here temple visit does not get prominence, unlike bathing which is a part of the ritual. As part of the daily thiruvaradhanam before doing madhyanikam, one must take bath as a component of the ritual. So utmost caution should be exercised on such matters and some go to the temple only after completing thiruvaradhanam and other austerities.

When the boy is a kartha for the rituals, he has to perform them even though he has married a girl of a different caste. Though he could not perform the rituals applicable to a brahmin but that is applicable to others. Bharanyasam is not caste centric; anyone can perform it irrespective of caste or creed.

It is not worthy to recite the phalashruthi of a stotram alone as phalashruthi mentions the benefits of reciting a complete stotram. Reciting that alone will not yield the benefit of reciting the stotram in its entirety. Hence one must recite the whole stotram. If it is not possible, it has to be recited along with the dhyana slokam though it is not considered equal to reciting the whole stotram. There are two methods of reciting stotram; one on our own and the other as a group recitation. While we recite on our own, we recite the entire stotram individually. In a group, it is a custom that one group would recite the first half and the other group recites the second half so that the stotram is complete. It is enough that we listen while others are reciting. While we are reciting on our own, we must recite the whole stotram aloud. If we recite for a particular fruit, then reciting in a group is not taken into account. We should recite aloud the entire stotram. Otherwise, if we want to experience Bhagavan or if we feel reciting stotrams is for the pleasure of Emperuman it is enough that we just listen to group recitation.

One who is resolute and has absolute faith, will not resort in seeking material benefits from Emperuman; but it is not wrong to pray as such if one feels a need.

Though it is stated that one has to recite Thiruppallandu, Thiruppalliezhuchi, Thiruppavai, Amalanadipiran, Kanninunchiruthambu, irAmAnusa nuTTrandAdhi, Nyasa Dashakam, Adaikkalpatthu, PillaiandAdhi, Acarya thanians during Thiruvaradhanam, these days no one recites all of these.

Before doing Acamana one has to wash the hand and feet and then be seated in kukkutasana (a particular ascetic posture for religious practices) posture facing east or north. One should take a little water in the palm and chant acutAya namaH, anantAya namaH, etc., and sip the water (prAshanam). These are the important observances. After doing this thrice, one must wipe the mouth and wash the hand clean. These details can be read in Ahnika grantham-s. There are many occasions during which one must do Acamana. This should be done as a component of any karma during the beginning, middle, and end. One has to do acamana before partaking food and after having food. After attending to a nature’s call (shanka nivrutti), one has to wash hands, feet and mouth immediately after and perform acamana. There are instances when acamana has to be done as a component of relevant karma-s as stated. It is been said, even while going to a temple one has to do acamana to ensure one’s purity. If possible one can observe them.

Gothram refers to a lineage in which one is born. When we say son, grandson, great-grandson, etc., we cannot specify more beyond a certain generation; we resort to saying that we belong to a particular gothram which means we belong to that lineage. Vyakhyana sastram provided details on this topic. Gothram refers to the relevant sage’s lineage to which we belongs-to. All castes/orders have gothram; but they cannot be ascertained through a gothram. Varnam means caste, asrama refers to whether a person is a bachelor, household man or saint, etc. Brahmins belong to certain gothrams and we can ascertain some details based on the gothram. We cannot pinpoint those who belong to a gothram or not because many belong to a gothram. Asrama refers to the order one lives example family, ascetic, anchorite, hermit, etc.

You can do thirumanjanam for the Padhuka after sankalpam and offer fruits, it is not a must that you should do this every day. It can be done on special occasions. It is considered special when one does Padhuka aradhanam every day as per the tradition of Srimad Andavan. It is not stipulated that Padhukas had to be carried during travel. If a thirunakshatram of Acarya coincides with travel, then Padhukas can be carried along. It should be carried with utmost reverence like how Perumal is carried. Maintaining purity is important while carrying Padhukas.

No, there is no need for Srivaishnavas to perform Bhismatharpanam because they are benefit-centric (kAmyArtha).

It is not appropriate to perform Perumal thiruvaradhanam with the help of a book as there are mantras that must be chanted during thiruvaradhanam. Mantras should be obtained properly from an Acarya as upadesam and you can then begin thiruvaradhanam with the guidance of elders.

Since laddu is considered as a prasadham of Perumal, it can be accepted but if you follow strict acaram, then laddus from the counters are not up to the standards of orthodoxy as it changes many hands and also it is packed in plastic cover. If you consider it as a prasadham you can partake it or if you want to adhere to acaram you can avoid it.

Mostly toordal is cooked during dwadasi specially for Perumal. Moong dal can also be included. Some say toordal should not be used and only moong dal should be used but elders use both on dwadasi.

We should change the sacred thread under these circumstances If the sacred thread is unclean When it gets cut If one eats food while observing theetu

Those from 7 generations are dasharathri jnathas and those from 3 generations are trirathri jnathas. The questioner has correctly specified that 10 days asaucam for dasarathri janathas and 3 days asaucam for trirathri jnathas. But they differ when it comes to births and deaths. The details can be found in GSPK Sudarshanam’s “Theetthu Vivarangal” publication. https://www.sampradayamanjari.org/theetu-details

Thiruvaradhanam should be done during the third part of daytime; that is, after abhigamana and upAdAna kAlam. The daytime period between morning 6 am and evening 6 pm is divided into five parts and thiruvaradhanam should be performed during the third part called Ijya. If thiruvaradhanam could not be done during Ijya kalam, it can be done before ijya and if that is still not possible, it can be performed in the evening. But one should not perform it regularly in the evenings; it is allowed only as an exception when one could not do morning thiruvaradhanam due to unavoidable circumstances.

Madi, acaram are not required components of prapatti; but one should not do it without taking bath or when they are tainted with theetu; only under exceptional circumstances one can do so. As this is a religious ceremony, one should cleanse properly, wear proper attire, and adorn twelve thirumann to perform prapatti. Though it can be performed with theetu, does not imply it should be done with theetu.

Thiruvaradhanam is a special austerity, unlike the regular rituals. While performing thiruvaradhanam we have to touch Emperuman’s deity; so, we should be clean and hygienic. It becomes an offense if we touch Emperuman when we are not pure; so, we should wear clean clothes and urudhva pundram grants us purity. Hence, we should wear madi vastram and urudva pundram while doing thiruvaradhanam.

Even if samashrayanam and bharanyasam are performed by different Acarya-s both are considered as Acarya-s. There is no restriction that one must have only one Acarya. Bhagavad Ramanuja had five Acarya-s. So, one should worship all the Acarya-s, and recite their thanian-s.

Kamasikashtakam can be chanted for his wellness and reciting this will provide release from all difficulties as this stotram is solely for taking refuge unto Emperuman.

Learning Srimad Rahasytrayasaram through kalakshepam is beneficial, one can get to experience Emperuman but not undergoing this kalakshepam does not result in sin or obstacle. It is fortunate if one gets to do kalakshepam; else, we lose an opportunity. For example, Srimad Rahasyatrayasara kalakshepam is like someone gifting us Rs. 50 lakhs; if we refuse the gift there is nothing wrong but we are a loser in refusing the gift. So, if we do not undergo kalakshepam it is a loss, but it does not result in sin. It is our choice. It is laudable that you practice the daily austerities and recite slokas.

Tulasi can be watered on Ekadasi day. Notes: The message that Tulasi plant must not be watered on Ekadasi day as Tulasi is believed to fast can be found in certain Puranas that are followed to fulfill desires (kAmyam). As far as we are concerned, as Tulasi is used for Perumal Tiruvaradhanam, we need not follow the practices of those who do karmas to satisfy their desires.

During dwadasi it is not in practice to use banana or any plantain-based product even when a new month occurs during dwadasi. A few make exemptions in using raw banana during an occurrence of a new month even on a dwadasi.

The Questioner himself has listed certain days on which one must not shave. Looking at this in its entirety: Months: The four months of Adi, Margazhi, Maci and Purattasi. During entire month of Purattasi one must avoid shaving One can shave during the first half of the month of Adi and must not shave during the second half It is said that one must not shave during the first half of Margazhi and Maci; shaving is allowed during second half of these months. Days: Shaving must be avoided on Tuesday, Fridays and Saturdays As Fridays are not suitable for one’s mother, some with no mothers will shave on Fridays. Tithi: One must not shave on Pitru tithis – Krishna paksha Ashtami, Krishna paksha Caturdasi, Amavasyai, Paurnami. Generally people avoid shaving on Chaturthis. All Sashti tithis must be avoided. Nakshatrams: One must not shave on Bharani and Krithikkai as these starts are considered auspicious (Mangalam). A few do not shave on their birth stars. Mondays and Wednesdays are days when one can shave even when these days are afflicted with certain shortcomings or defects

Ekadasi vratam should always be observed irrespective of any asaucam.

Men should preferably use yellow Srichuranam; if it is not available then Thayar Kumkum can be used.

It is considered special if we offer flowers grown at our homes or pluck flowers from other places than buying them outside. Buying flowers for money from a shop is called krayakreetam, an indifferent act. We can purify the store-bought flowers by chanting ‘bhuH bhuvaH suvaH’ or by chanting Tiruvashtakshara mantra and sprinkling little water only as there is a rule that lots of water should not be sprinkled on flowers.

Srivaishnava households can have conch at home. No need to perform a separate aradhanam for the conch. If we had purchased a valampuri shanku, it must be kept clean and can be used for tirumanjanam during Perumal Tiruvaradhanam. Some households would have specially consecrated Shankam, Chakram, Sudarshana Panchajanya for which specific rules are applicable for daily aradhanam.

As per the books there are ten days of asaucam for gynatha-s upon a spinster’s demise. From what we heard elders have observed three-days asaucam for the demise of unmarried women. For a spinster’s demise, the brother needs to observe three days of asaucam and that applies to the wife as well. A married son should observe three-days asaucam and a married daughter should observe one and a half days asaucam for their aunt, respectively. Asaucam is over by just taking a head bath for an unmarried daughter or son upon the demise of their aunt.

Yes, it will come under the prescribed 32 misdeeds (apacarams) when we do not observe purity during the thriumanjanam of Salagrama deities and Acarya padukai-s. As we must touch the deity to perform thirumanjanam, we should maintain physical cleanliness. It is good to know that you are striving to follow the prescribed observance and please maintain cleanliness to your utmost ability.

As your elder brother has attained Paramapadam, there is nothing that you can do for your parents; he was the kartA. The performance of rites ends with him and no shraddham need to be performed. As your elder brother have no other relations who can perform his shraddham, as his siblings you can perform shraddham; qualified males can perform the shraddham by accepting kaippul (darbha grass) from the sisters (females). For a spinster without parents, last rites can be performed by her siblings. If none are available, others can perform her rites.

There is no issue because it is difficult to do Sama Veda adhyayanam due to advanced age. Recite the Yajur Veda portions learned so far. Only after completing the Sama Veda lessons, one can complete adhyayanam of Yajur Veda. Hence, one can recite the portions that are fit to be recited.

While wearing the traditional attire, one must have the sacred thread (Yagnopavitam/Poonal) around one’s ear. After wearing the dress, one performs achamanam after washing hands and legs which is followed by adorning of Thiruman. Thiruman must not be adorned while the sacred thread is around one’s ear. Because sacred thread can be worn only after washing hands and legs, immediately after wearing the attire, one must wash hands and legs, wear the sacred thread properly, perform achanaman, and only after these must adorn Thiruman.

As per the Ahnika grantham, we should sit until we do Bhuta shuddhi and manasa yagam during thiruvaradhanam. Later for Bahya yagam, that is external offerings like arghyam, padhyam, etc. we should offer them while standing.

Ashtakshara japam should be done during sandhyavandanam, also all three times. It is enough that you can chant them during sandhyavandanam and apart from this time there is no need to do it separately. You can refer Ahnika grantham or ask your preceptor for chanting the same.

As per the scriptures, a prapanna need not aid for a Vianyaka temple but as you have mentioned there are certain compulsions that we cannot avoid. As you possess staunch faith in Srivaishnavism you shall not beget any distress. You can simply donate money as there is no other way. As we spend on other unnecessary expenses like cable television subscriptions, we can consider this as one such expense.

Those who are not ordained to perform sandhyavandanam can chant the holy names of Bhagavan. One need not fret for not doing so as each of us are ordained by scriptures to perform austerities accordingly. Though we do not possess the right to perform certain austerities yet there is no dearth in the fruits we derive. For example, women cannot perform duties that are ordained for men. Paricharakas cannot perform the duties assigned to a priest in a temple. It is better that we do the rituals assigned to us. You do not have to worry as you can go to a temple for worshipping Perumal and you can chant his divine names to alleviate from the sins.

Reciting Swami Desikan’s Nyasa Daskam every day will remove the obstacles to perform Bharanyasam. Perumal will show you the path. You can also recite Adaikkalpathu. Perumal will grant you the association of Acarya and the grace of Acarya. Perumal will show you the way and make you render Bharanyasam.

Yes, many households follow the practice of drawing kolam after cleaning the kitchen during Ammavasai tharpanam.

Generally, food should not be offered in utensils made of iron; if we cook in vessels made of iron, we have to offer them in another type of vessel. Moreover, Ever Silver is made of iron and it is not considered sacred to offer food in such a vessel. Vessels gilded with silver, brass, or white lead can be used to offer food. Most importantly, utensils used for Perumal should be exclusive (called ulpathiram) such that it is not used by us.

Generally, elders of those days do not take sugar, but these days the sugar is not considered impure so we can use sugar.

Scriptures say that a girl must not remarry at all. As dharmanushtanam is important for a male, he is allowed to re-marry for the sake of performing them.

During paranai, sundakai and agathi keerai are to be taken salt less, but there is no rule that it has to be taken without touching the teeth. There are no such restrictions that it has to be three morsels. Both sundakai and agathi keerai have to be eaten before partaking the cooked food. As some might just eat only a leaf of agathi keerai and leave the rest, you might have heard three morsels in terms of inducing to eat more rather than a rule.

One can certainly offer cooked rice to Perumal on ekadasi but we cannot partake it. Perumal does not insist that we offer him what we do not partake. Whatever we partake we shall offer them. So, there is no need to offer cooked rice on ekadasi. Temples offer pure cooked rice especially because it is a must that temples have to do it. But we should not partake them as per the rule. One has to offer cooked food every day; we can offer milk and fruits on those days when we could not offer cooked food. Notes: Everyday milk and fruits can be offered to Perumal but apart from it, offering cooked rice known as ‘suddha annam’ is important and only when we could not offer cooked food, offering curd or milk and fruits are permitted.

Only after completion of varushaptikam, Gaya shraddham must be performed. References on Gaya shraddham are found in Srimad Ramayana, “yeshta vyaa bahavaa putraaH yad ekopi agayaam vrajet”. That is, one must beget several sons in the hope at least one of them will perform Gaya shraddham. Gaya shraddham is important. Akshaya Vatam is a divine place at Gaya. It is a common practice that when one goes on a pilgrimage to the North, one also goes on pilgrimage to divine places in the South. In our tradition, we do not go to Rameshwaram. Only Sethu snanam is required at Dhanushkodi, which must certainly be done. There is no need to complete all of these before going on a pilgrimage. Once varushaptikam is completed, one can go on pilgrimage. It is alright if your mother is unable to accompany you to these places. As a son you can do the needful.

If other saints who are not a Srivaishnava visit nearby houses, we need not do anything. We need not visit them as we do not have any association with them, it is better to avoid them. Even if we happen to see them by chance, we need not offer any type of utmost respect.

Two types of traditions are followed for Sri Rama Navami. In Munitraya Sampradayam, on Sri Rama Navami day there is a practise of observing vratam like Ekadasi and offering festive food the next day. As vratam is observed on Rama Navami, cooked rice cannot be offered; fruits can be offered along with Sri Rama Navami panagam and vadai paruppu. The next day is treated like Dwadasi paranai where festive food like paruppu thirukannamadu is offered along with other food. As per Sri Sannidhi (Ahobila Mutt) tradition, paranai is done on the same day as Sri Rama Navami. After performing Perumal Tiruvaradhanam, during the afternoon festive food like thirukannamadu, panagam, vadai paruppu is offered along with other food and can be partaken the same after the offerings.

There is no particular requirement to recite Rudram and Chamakam during Brahmotsavam Teerthavaari. Sometimes they are recited when they happen to be part of a parayanam. For example, starting with prasthaavam a day earlier, they might be recited during teerthavaari; there are no particular requirements to recite them; it might a requirement for Smarthaas.

Ladies can undergo samashrayanam after marriage. They can certainly perform bharanyasam before getting married; that bharanyasam will certainly yield the fruits even when the Acarya after marriage is different and it is accepted. Though there are no scriptural ordains, a lady can certainly perform bharanyasam before her marriage. In our practice, to avoid any conflict that might arise due to association with different Acaryas, and also to satisfy the desire of the groom’s family that both the husband and wife are associated with the same Acarya, we avoid performing bharanyasam before marriage.

One must do Agnyaa Kainkaryam though there is no relationship between this and attaining Moksham because performing Sarangati will lead to Moksham. Not performing Agnyaa kainkaryam will beget sin and we have to undergo punishments for it; so, it is a must that we do Agnyaa kainkaryam. Karmayogam stated in Bhagavad Gita and Agnyaa kainkaryam are not the same. Irrespective of Karmayogam, Bhaktiyogam, or Gnanayogam, Agnyaa kainkaryam should be done separately. Nitya karma anushtanam-s can be considered as Agnyaa kainkaryam which should be done every single day without fail.

The smritis ordain that one must observe an Acaray’s tiruvadhyayana day like how one celebrates an Acaryan tirunakshatram. Tiruvadhyayanam can be performed like a shraddham by a disciple. If that is not possible, after performing a special Perumal Tiruvaradhanam, offer a sambhavanai to Acarayan and partake Acarya Sripadha theertham.

Install the Telegram app on your mobile phone and use the two links below to join the groups. https://t.me/dgspk https://t.me/gspkstotras Further details can be found at http://www.sampradayamanjari.org/

The fact that Thiruppullani Adi Jagannathar Divya Desam is on the shores of Sethu is in itself its glory. Sethu Snanam is important for all and not just for the Sri Vaishnava-s, as per the Dharma Shastra. This is prescribed as an atonement for several kinds of sins. Specifically for the Sri Vaishnava-s, since our Emperuman Sriramapiran is in this temple it is even more special.

There is no difference of opinion between Vadakalai and Tenkalai traditions that Paramatma is an antaryami in both sentient and insentient beings. There is only a minor difference related to how Emperuman is present within a Jivatma. Jivatma is very small in size – it is in the dimensions of an atom. There is no such thing as the inside of Jivatma; given this, for the question of how Emperuman can be present inside such a Jivatma, our elders have provided answers – there is no part of Jivatma that is not associated with the Paramatma; there is no such thing as inside of Jivatma; Emperuman pervades the external portion; according to our elders, because there is no inside, it cannot be said that Paramatma is not present within a Jivatma. Besides, Emperuman is present as an antaryami within all materials.

It is a practice to remove the clothes only with a wooden stick or cane. Plastic is a modern-day material. During occasions such as a shraddham when one must stay pure, we do not touch plastic. Some remove the vastram with a woollen blanket. Removing clothes with plastic covers does not meet the requirements of orthodox practices of the elders and they have never attempted such practices.

Among the orthodoxies of a certain group of people, those whose fathers are alive, must not take a head bath on amvasayai; in particular, this practice is prevalent in the southern parts. Those who perform daily Tiruvaradhanam will take a head bath every day. There is no harm in doing so on amavasyai as well. Tiruvaradhanam must be performed only after taking a head bath.

On the day when you performed bharanyasam, if you had intentionally worn tainted clothes, it is a sin. If done unintentionally, there is no harm. There is no relationship between this and bharanyasam. In general, while prostrating elders, in particular Acaryas, one must maintain purity. If the deed was done intentionally, it is sinful; the only atonement is to seek forgiveness from Perumal

If the Prodasham puja is for Nrusimha, certainly it must be continued. It is good if you could go in person to the village. Else, you can sponsor materials for Nrusimha tirumanjanam. Whenever it is possible to visit on the day of Pradosham, do so. If you are sponsoring at other temples for other demi-gods, you need not continue that. There is no harm if you don’t continue.

It is mentioned in the phala shruti of Sudarshanashtakam that it can ensure that even difficult deeds are achieved successfully. Hence, recite Sudarshanashtakam regularly.

It appears that Hayagriva Stotram can be recited to rectify hearing impair related issues – because even Swami Desikan himself has said that to hear words and to understand their meanings, one must recite Hayagriva Stotram, “vAgartha siddhi hEtoH”.

Onion and garlic must never be included in the food. These are prohibited food items. There are no excuses to include them in your food. These two cause extremely adverse effects in one. Both must be avoided; this is the correct response to your query

Sri Nrisimha Jayanthi occurs during the Vaisakha month. Vaisakha month is the 30-day period after Citthirai amavasyai till Vaikaci amavasyai. Sri Nrusimha Jayanthi tithi is Shukla paksha Caturdasi tithi. If Trayodasi is associated 6 nazhigai-s with Caturdasi, even if Caturdasi exists for the rest of the day, it is considered tainted and Sri Nrusimha Jayanthi is not celebrated on that day and must be celebrated only on the following day. The apt period for Sri Nrusimha Jayanthi is when there is no association of 6 nazhigai Trayodasi with Caturdasi. The following day, Caturdasi must be present at least during the sunrise. Only then Sri Nrusimha Jayanthi can be celebrated on that day. As per another way to determine Sri Nrusimha Jayanthi, when Catudasi is not present during sunrise on the following day, and even when Caturdasi is associated with Trayodasi during the previous day, then there is no option but to celebrate Sri Nrusimha Jayanthi the previous day itself.

Shaving must not be done during the months of Adi, Purattasi, Margazhi and Maci. According to a statement – ‘danush kumbhau’, that is shaving can be done during the second halves of Margazhi and Maci and the first half of Adi. There is also a statement that says one must not shave during the entire month of Purattasi. If these cannot be adhered to, it is still a practice of the elders to include the statements above in their anusthanam. No need to get confused. Always the scriptures will show alternate ways in case one is not able to follow a prescribed method. Shaving can be done on Sundays as long as any tainted tithi and star are not associated with that Sunday. Notes: If possible, it is preferred not to shave during the months of Adi, Purattasi, Margazhi, and Maci. Some might not be able to follow this; for those people, as an alternative, they can shave during the first halves of Margazhi and Maci and the second half of Adi.

We know that while performing Tiruvaradhanam or tharppanam or sandhyavandanam, one must not have the urge to urinate. All of these should have been taken care of before starting. Very elderly people, will not be able to contain the urge due to their advanced age. If they happen to go for urination during these, they will have no choice other than to bathe again. If that is not possible, at least they must perform mantra snanam and start right from the beginning instead of continuing from where they left off. Usually, people will be very careful during Tiruvaradhanam. If one happens to go for urination in the middle of a Tiruvaradhanam, one bath again and commence the Tiruvaradhanam right from the beginning. Else, one can get one’s son to perform the Tiruvaradhanam. When it is not possible to a complete bath, one can perform mantra snanam. All these considerations apply only to very elderly people and not those who are of robust health. One must complete all the ablutions before Tiruvaradhanam, sandhyavandanam, etc. There must be no compromise in this.

Whether to recite Srimad Ramayanam, Srimad Bhagavatam during alankara asanam or paryanka asanam, is done as per one’s convenience. In alankara asanam, after offering dhoopam and deepam to Perumal, there is a part where slokas can be recited. Or in Paryanka asanam, after kapoora harathi, a period for sloka recitation is available. Either of these periods is used for reciting Ramayana and Bhavatam slokas, based on one’s convenience. Slokas can also be recited after offering parasadam to Perumal during Paryanka asanam. It is not a must for Bhagavatam moolam parayanam after Tiruvaradhanam. Notes: Not sure what is the basis for this query – Bhagavatam moolam parayanam can be done after Tiruvaradhanam.

Kaivalyaarthis are those who desire Jivatma anubhavam after their life ends. There is a separate world for them. They will reach that world and experience the Jivatma . But even that world will be destroyed during pralayam (dissolution). Mumukshus are those who desire Paramatma anubhavam. They attain Moksha and reach Sri Vaikuntham. There they attain the supreme bliss of enjoying Perumal (Bhagavad anubaham) and will be with eternal happiness.

Salagrama murtis can be found in white colors and can be found in a few homes. Adiyen does not understand why you were asked not to perform tirumanjanam for the white-coloured Salagram. Looks like one can perform tirumanjanam for white Salagrama as well.

The simpler or shorter form of snana sankalpam would be “Karmanyataa siddhyartham praatasnanam aham karishye”. But it is a practice to recite mahaa sankalpam for bathing. Having mentioned the tithi, day (vaaram), name of the year, month, one must recite “vishnoraagyaa pravarttamaanasya aadya bhramanaH” and begin the bathing. There is no maha sankalpam for sandhyavandanam, Tiruvaradhanam, etc. Hence, maha sankalpam must be performed at the start of the day during bathing. The cloth that we wear while taking bath is called snanasaadi. Snanasaadi clothes are sold in shops. One can buy one of those. If not, there is no harm in using old dhoti, angavastram, etc. But after having used that old vastram as a snanasaadi vastram, they must not be used as an upper garment (uttariyam). snanasaadi is a lower body garment. Uttariyam is an upper-body garment used for japam. An old uttariyam can be used as a snanasaadi, but it must not be used as an uttariyam again.

Tiruvashtakshara japam is done during sandhyavandanam. It can also be done during various other special occasions as well. Women do Tiruvashtakshara japan instead of sandhyavandanam. The details can be found in the previous issues of Sudarsanam. Saints have several other mantras, including many Veda mantras, other than Tiruvashtakshara mantram for the penance. Veda parayanam itself is knows as a japam as per a Vedic statement. The Rishis through their constant recitation of Veda mantras have safeguarded the Vedas for us. There is no separate book for the Vedas. Only through the japam of the Rishis, we have obtained Rig, Yajur, and Sama Vedas; they used to wander around forests continuously chanting the Vedic mantras; such kinds of practices have ensured we have access to the Vedas.

Naandi Shraddham is an integral part of Upanayanam and Seemantham. This is an auspicious ritual. In this, prayers are offered to the ancestors and a few Brahmins are rewarded through offerings and this ritual is overseen by the family priest. They would have said that one should not partake until the completion of the special Naandi Shraddham. It is unclear how many follow this practice these present days. But one must understand there is a reason why one is asked not to eat before the conclusion of the ritual.