Purvacharya SriSukthi

The Puranas themselves say that Ravana was a devotee of Shiva, like many others. He is also a devotee of Shiva, he shook the Kailasa mountain, etc.

It might be a belief of the locals there that Sant Tukaram going to Srivaikuntham with his material body. We need not deliberate about it.

Looks like the stotras like Sri Stuti and Bhu Stuti can be chanted to overcome difficulties and to gain promotion at work.

It seems that Srisuktam and Sri Stuti can be recited for a suitable alliance to fructify sooner and without any hindrances.

There are no particular regulations to recite Deshika Stotras. One can follow the practice of the temples that recite the stotras. The paddhati based on stars are for some convenience but these are not regulations. We have regulated these for some fruits. Some recite Sristuti on Fridays and Sudarshana Ashtakam on Saturdays, but these are not rules.

We do not see any contradiction with these shlokas. Govindarajar states Varuna is addressed as MahadevaH. The previous shloka states Shiva is also called MahadevaH. The name MahadevaH has many meanings and even Perumal is eulogized as Mahadeva. Shrimad Ramayana states the Ranganatha Perumal worshipped by Lord Rama in their sanctum is also called Mahadeva. Mahadeva means mighty Lord. The line “atra pUrvaM mahAdEvaH prasAdamakarOtprabhuH” states that Mahadeva has graced me refers to the help of Samudraraja or he may have referred Varunadeva because Shrimad Ramayana had never quoted Siva had graced them and no one had said so. The exponentiation clearly states Varuna is addressed as Mahadeva.

Kidambi, Nallan Chakravarthi not only denotes their gothram or sutram but also the lineage they belong to; please find out the title that is related to your family side. Refer to a 30-year-old wedding invitation of your family, refer to your invitation or your father’s side invitation, it shall certainly bear the title name that you can add to your name. It is a practice to add the name of paternal lineage.

In ‘kaRavaigaL’ pasuram, it is stated that ‘kaRavaigaL pinsenRu kAnam sErnduNbOm’. The cow herd boys who went along with Kannan for herding cows partook curd rice during lunch as per the puranas. It was a place where milk and curds were in supply and curd rice seemed to be a specialty for them. In memory of that, curd rice is offered; here ‘uNbOm’ denotes that we only know how to eat; the meaning conveyed here is that we do not know any other means, hence we perform sharanagati. Traditionally during ‘undu madhakaLiTRan’, some do not offer tamarind rice; but it is a practice in certain places. This pasuram is very dearer to Bhagavad Ramanuja; to offer special food for this pasuram, tamarind rice might have been included.

Padmavathi Thayar is also an incarnation of Sridevi. Harivamsa purana states about Neeladevi Thayar. She incarnated as Nappinnai during Krishna- avatar. References about her are stated in Divya Prabandham and also Thiruppavai talks about her. She can be worshipped in some places; there is a sanctum for her in Srirangam.

Yes, Narasimha stotras can be recited during Maha-Pradosham.

If you recite Shrimad Ramayana for the pleasure of Bhagavan, then you can recite after partaking of food; if it is done for a material purpose then one should recite before partaking food. Not necessarily that it has to be read in saptham or navaham, for each day one sargam can be recited. There is no connection between a menstrual time and recitation, you can continue with the parayanam at a room where they are not present. Generally, those who recite will not pause during Dasaratha Niryanam and his Samskaram but there is also practice of reciting 5 sargas every day where one has to pause at this phase but there is no harm in pausing during a sorrowful event.

Narayaneeyam is the brief of Shrimad Bhagavatam; as it is not composed by our elders we do not provide importance to it; yet no harm in reciting it.

Elders recite Sri Vishnu Sahasranam along with phala shruti.

It is not in practice in our sampradayam for women to participate in Sribhasyam and Brahmasutra classes, but these days few say that they just listen without books, so follow that which suits you.

One decad (Padhigam) has been selected by our elders from each centum (Patthu) and collated as Koil Thiruvaimozhi as they represent either a Divya Desam or convey a specific meaning. There are no particular reasons, it is simply based on the experience derived by our elders.

Dasaratha experienced sorrow for being separated from his sons due to a curse but it is not necessarily that everyone undergoes a separation because of the curse. For many, it may be karmic and Perumal is not bound by karma. It is His divine enactment.

It is stated in texts like Sat Charita Raksha, and Sri Pancharathra Raksha.

Because the Shastras and Agamas state so.

Andal reared the parrot, and taught the bird to recite the divine names of Perumal as stated in her pasuram-s. These verses ‘kooTilirundu kiLiyeppOdum gOvindA gOvindA endRazhaikkum’, ‘edutha en kOlakkiLiyE’ reveal that she trained the bird to chant the names of Bhagavan. As a representation, the parrot is placed in her hand.

There are no stotras on Thirumangai Azhwar but there are pasurams here and there. Swami Desikan had written ‘aRivutharum’ in his Prabandhasaram.

Ashokavana is a garden in Ravana’s private chambers. He did not keep her in a room but in a garden with freedom, but there are no specific reasons stated in Sri Ramayana. It can be said that was his mental state. Yes, he took her forcefully as mentioned in Shrimad Ramayana.

Gopis observed Katyayani vrata as it was their tradition; they observed it to get a proper alliance. They did what they knew. Andal did not observe Katyayani vratam; she just accepted their action, stated ‘nArAyaNanE nammakE paRai tharuvAn’, and observed vratam; she emoted or portrayed the doings of the Gopikas. Andal’s means and goal was Emperuman alone. She followed the austerity of Gopikas and did not observe vratam towards a demigod but towards Emperuman alone. Gopikas simply followed their tradition.

The word Prabhu here denotes Lord of Devas and on behalf of Devas, please grace them by drinking this poison.

Yes, there are commentaries for Bhagavatam and Mahabharata as per Sri Vaishnava tradition. There is an elucidation called Sriveeraraghaviyam for Shrimad Bhagavatam and there is also another elucidation called Sukapakshiiyam for our references.

In general, one should not leave during a goshti recitation; if such a thing occurs then it shall lead to an apacaram.

‘tvA’ or ‘tvam’ denotes the same meaning as ‘you’; but the word ‘tvA’ is in vogue, so it is enough to use the word ‘tvA’.

Sridevi is Mahalakshmi Piratti, Lord Narayana, her consort is the primordial God, hence she belongs to the Paramatma Goshti. Bhu and Neela devi are immortals and the consort of Emperuman; they are also Jeevatmas; they are immortals like Anantan, Garuda, and Vishvakshena; it is important to worship Bhu and Neela devi, they are associated with Mahalakshmi Piratti. Our Acaryas have described in their Stotra-s about their association with Sridevi. Godha devi is an incarnation of Bhudevi. As she is in Azhwar goshti she also belongs to Acarya goshti. She takes the position of an Acarya. She is a part of Azhwar goshti and Acarya goshti. She is also the consort of Emperuman. Hence, they have to be worshipped with reverence.

Yes, the Stotra mentioned in Upanishad and Purana was preached by Rudran to Parvati.

Shrimad Ramayana provided the reason for why 14 years; becomes one generation if 14 years are completed. Those who have been associated with Perumal shall not accept anyone but Him, but after 14 years the next generation begins and people from that generation could associated with Bharata, and they shall not accept Rama. If Bharata rules for 14 years, he can remain on the throne continuously. This was the reason and nothing else and there is no mention of any other set of years in Ramayana.

We regret that we are not aware of where Kumara Varadachariar’s books are available.

Those days debates were in vogue. Srivaishnava-s have won in those debates, particularly against Jainism and Buddhism. Sri Bashyakar has won over debates against Jainism and Swami Desikan has won debates against Jainism and Buddhism.

It is special to sing Divya Prabandham in a musical format; it is done so for the sweetness of the pasurams.

One can recite ‘Vairagya Panchakam’ to overcome kama krodham; this Stotra removes one’s inclination towards wealth. This Stotra describes how Swami Desikan treated wealth like a blade of grass. We shall also develop detachment when we recite this Stotra.

Sure, a prappana can recite Varaha Kavacam as Sankara and Parvati revere the glories of Emperuman per the Stotra.

Books on Sri Vishnu Puranam and Mahabharata are published by Sri Narasimha Priya Trust. There is an old edition of Ramayana, shall enquire about its availability and revert. APN swami has published a book on Bhagavad Gita. Divya Prabandham commentaries are based on our sampradayam only and you can buy from wherever they are available. Fallen Tulasi leaves are not used for Thiruvaradhanam as we have to pluck fresh Tulasi leaves by chanting the relevant mantra. Saint Shukha has quoted Lord Siva as an example because while we cannot even do the feats of Lord Siva, how can we even attempt the feats of Perumal? He has stated only based on this perspective and those who have written expositions have also stated the same. Tulasi garlands have to be worn only when we are pure, that is mostly in the daytime; at other times one has to be careful in not acquiring taint to wear it. Though Parasurama is an indirect incarnation, the Jivatma resides in him; it was the Jivan who lost the battle. Through the power vested by Perumal upon him, he was able to defeat the Kshatriyas whereas the form of God did not fructify while waging battle with Bhisma and he was just a human. The indirect incarnation nature is such that certain actions are based on the power of Perumal and certain other actions pan out similar to normal humans. When the indirect power ends the person becomes ordinary.

The lines with “uLan kaNDAi nannenjE” can be found at several places in the Iyar Pa. This is one remarkable occurrence. “uLan kaNDAi nannenjE uttamanenRum uLan kaNDAi uLLuvAruLLattu uLankaNDAi” – Perumal resides in the heart of those who think of Him. Only when there is a thought of Perumal, one can know whether He is in one’s heart. Whoever thinks of Perumal, He certainly is in their minds; ask such people and you will know. Those who do not think of Perumal, will look for Him externally. For those who think about Him, He is in their heart and mind forever. Similarly, “veLLattinuLLAnum vEnkatattumEyAnum” – He is everywhere externally and internally in our hearts. Bhagavan is in many states such as Vibhavam, ArchA, Antaryami, etc., only to grace us many ways. As an Antaryami, He is in our hearts; in the Vibhava state, He incarnates; in the ArchA form, He is present as Idols. When Bhagavan is thus present in many forms, how can one say that He does not exist? These pasuram-s basically make us realize that He is in many forms.

In general, stotras and Prabandham do not have any set of rules for reciting unlike Veda which has prescribed hours as some part of Veda should not be chanted at nights. During a theetu, one should not chant Veda. There are many such rules. Stotras and Prabandam can be recited during mornings or evenings, some carry special benefits upon reciting. The month of Margazhi is called Thiruppavai month also known as Anadhyaynam where only Thiruppavai is recited and no other Prabandham pasurams are recited. Other than this there are no set of rules for this unlike Veda.

In the expositions of our preceptors, when the term Azhwar is mentioned, it either refers to Sri Chakratazhwar or Shankhathazhwar, the Panchajanyam. While Hanuman is known as Tiruvadi and Garuda is known as Periya Tiruvadi based on the commentaries of our preceptors in their texts. It is not an error to call Garudazhwar, but our preceptors state Garuda as Periya Tiruvadi. Based on this Sri U Ve Balaji swami must have mentioned so.

(Shashtyabdapurti) Completion of 60 years and commencement of the 61st year, has to be celebrated grandly; generally, all birthdays are special and for completion of 60 years, you can visit Perumal temple and worship Him with special offerings; you can also do special Thiruvaradhanam for Perumal and offer food to four elders and if possible, recite Shrimad Ramayana and other such shlokas. The completion of 6s1st year generally is the same Tamil year in which one is born. During that time, you can conduct Tirumangalya dharanam, and other ceremonies.

Of course, one can listen to Sri Stuti. The fruits depend on those who recite. Those who are not healthy and are unable to even open their mouth will benefit if they just listen to it.

Matsya, Kurma, and Varaha incarnations are wholly in their forms (as fish, tortoise, and boar respectively); Perumal’s divine form is projected on these to highlight that these incarnations of Perumal; and these, unlike the incarnation of Narasimha which was half human being and half animal.

Perumal’s signet ring was not like any other jewels which are usually worn by kings. It was a personal ornament exchanged between Himself and Piratti during their wedding. It should be construed that Perumal did abandon all the jewels of a king, and the divine couple took just this exclusive and personal ornament like a pavithram.

Yes, a soul is inside a pot as well. Souls do reside in all materials, says Sribhasyakarar. We do not perceive this as the wisdom of the souls in them is very minimal. As the soul is present in all materials, granting salvation to the pot is appropriate.

As Perumal creates everyone, He does not have parents. But during His incarnations of Rama, Krishna, He appears to a father and mother. He is never alone; He is always with us as an Antaryami so He need not be specifically brought to one’s home. This can be explained appropriately to a child. Notes: If we desire to be parents to Emperuman, we shall bring a Krishna doll to our house and be like Yasodha or like a brother or friend to Krishna. It is the thought that matters in being devoted to Krishna like a friend. He plays the role of what a devotee desires.

Perumal is eternally with His transcendental nature, wherever he may be. In this context, it means He always appears with conch and discus. He would have shed His mortal remains for which Arjuna would have performed last rites and had ascended to His abode with His divine form.

Bhagavad Gita mentions various Vedanta Gnana, Sharanagati, etc. hence it is a must to learn Bhagavad Gita. Will it lead to Moksha? The answer is, it shall grant the required knowledge and invoke the thought that one has to perform sharanagati to attain Moksha.

Many temples have the practice of reciting the padhigam after Thirumanjanam and few temples recite them before. It is just a practice.

Prabandham and Vedas must be learned during dawn so it is not a must to take a bath, one has to brush the teeth, and cleanse the feet, hands, and face. In the past, it was taught only during dawn. For learning during the night times, observing Madi is not a prime requirement, but learning is.

In our Jyothisha Shastra, we believe that Bhumi is stable and that the Sun revolves around it. Ayanam means path, way. When the sun moves towards the northern direction, it is Uttarayanam and when it travels towards the southern direction, it is Dakshinayanam. The respective transition periods are considered Punya kalam. During these Punya kala-s, tharpanam, and Tiruvaradhanam must be performed. The Agamas must certainly have mentioned this. Azhwars and Acarya-s do appear to have dealt with this subject. If we get to know, will inform you.

Generally, for Srivaishnava-s any shloka on Perumal will lighten the effects of all malefices. Elders state that by reciting Apamarjana Stotra the ill effects of Saturn will reduce. Dasavathara Stotra is beneficial from the ill effects of all the planets as it is composed of Lord Narayana who is the God of all planets. In particular ‘kurma avatara’ shloka can be recited during the phase of Saturn. One can recite this shloka several times.

Hibiscus flowers are not offered in general. Shall give a detailed explanation of this pasuram later, it denotes that Perumal is the antaryami. While the Lord is omnipresent, here “un AgathAn” denotes Siva resides in one part of Perumal. An explanation of this pasuram shall be provided later. Chakratazhwar is also eternal, and He has also incarnated like Sri Rama and Krishna, hence we celebrate His incarnation day as Sudarshana Jayanti.

We can accept only those Upanishad-s accepted by our preceptors and need not deliberate about others.

It is said so to elevate the glories of Rama nAmA by speaking less of other nAmA-s of Emperuman; that is all to it. All other nAmA-s of Emperuman are equally supreme.

In many of His incarnations, Bhagavan would not have revealed all His aspects and instead would be in the form of a human or an animal; only in His incarnation as Krishna, did He reveal all His Supreme Being aspects. Both Vishnu and Narayana are the same. Between Brahma and Shiva, Vishnu is another incarnation. Swami Narayanan tradition could be an offshoot of Vishishtadvaita tradition. But both tradition and principles are different. We need not follow them.

Sri Varaha is not the ordinary Varaha. He is Perumal, Mahavarahan. Swami Desikan says ‘kunA pOtrI’. His capabilities are uniquely different from that of the ordinary Varaha. Swami Desikan says in his Bhu Stuti – “vyōmātilaṅghini vibhōḥ praḻayāmburāśau vēśantalēśa iva mātumaśakyamūrtēḥ”. That is, the dimension or size of Mahavaraha is such that, the deluge waters (Pralaya jalam) were like a pond in comparison. As a result, not sure if there could have been any reason for Hime to submerge! Since His form was colossal, He effortlessly rescued Bhumi Devi. Hiranyaksha and Hiranyakashipu were the sone of Diti. They were brothers. Perumal took two incarnations to grace the world with two different experiences. In Varaha's incarnation, through Piratti He preached Varaha Purana, several means, and Varaha Charama shloka. In the other incarnation, to demonstrate that He rushes to the wailings of His devotees and to show them His affection for them. It appears that through these two incarnations, Emperuman revealed two different chief auspicious traits of His.

From the Annex of Shrimad Villivalam Azhagiya Shingar’s Ahnika Grantham, many details about this can be learned.

Padmavathi Thayar is an incarnation of Sri Mahalakshmi. Sridevi and Sri Mahalakshmi are the same. Both the names have been mentioned by the Vedas.

The Tiruvashtakshara mantram updaesam took place at Bhadrikashramam. Hence it is special. Other than this, it appears there are no other connections.

1. No need to read this Grantham. There are several books to be read in our sampradayam. Not why this query was raised. 2. Swami Desikan provided a simple explanation – it is evident when we say ‘My body, My hand, My leg, etc.’ that the physical body and I/ME (Soul) are different. Particularly, when asleep, there is no thought of body, but there is a consciousness about the Atma. In this way, one can realize the difference between body and soul. We can carry out physical chores only through a physical body; we must avoid the perplexity that arises when we consider that I/ME as a physical body, and have the knowledge that I/Me is separate from the physical body. Swami Desikan has said that when one disparages the physical body by saying that you are dark, one must realize that this does not affect the Atma; and this thought will enable one to stay calm and avoid getting angry. 3. For this, Swami Desikan has composed a drama called Sankalpa Suryodayam. In it, he says that by cultivating proper knowledge, detachment, Vishnu Bhakti, etc., one can reduce bad manners; he also says that being in the sanctum of Bhagavan, close association with Bhagavata-s, kalakshepam, etc. are important. Desikan says that when one is angry, one must pause and think calmly that the person about whom one is angry is not the direct cause of the anger; and that we are the cause and others indirectly cause our anger; similarly, one is jealous when one forgets about one’s shortcomings; when we think about our defects, we will not be jealous. Desires can be conquered through wisdom. All of these are found in the Sanklapa Suryodayam drama.

Swami Desikan has mentioned an aspect of Radha Rani in Yadavabhyudayam. Hence, all our preceptors have accepted her. They have also mentioned that she is a facet or component of Lakshmi Piratti.

It is not a practice for women to study Srimad Bhagavatam. They are allowed to read commentaries in any language – Tamil, English, etc. In recent times, no publishing house has been set up to cater to the Sri Vaishnava-s. On behalf of Tirumala Tirupati Devasthanam, Srimad Bhagavatam with several versions has been published. But they are large volumes. At present, we use the publication of Gita Press for our chanting. There are no significant differences between these publications. On the translated versions and commentaries, Srirangam Srimad Poundarikapuram Ashramam. So far, they have published two cantos (Skandam). They are very old books but they are not available now.

One certainly chante Nalayira Divya Prabandham. Learn it from someone else as a santhai. Our GSPK imparts Divya Prabandham in two sessions. For further information, join the Telegram group by clicking the link below. https://t.me/gspkstotras. Bhagavad Ramanuja’s Vedanta Sangraham is not only for beginners. It also includes difficult subjects and is suitable for everyone. To properly learn Sri Bhashyam, one must do so through a kalakshepam from an Acharya. Before doing so, fundamentally one must know Sanskrit and must have read Vyakarana-s, Kavya-s, etc. after which one can learn Sri Bhashyam from an Acharya. Several Grantham-s are available on Srivaishnavism. Vedanta Desikan has graced us with Srivaishnava Nerigal. It contains many details about Srivaishnavam. This book is available in many places. Adhikarana Saravali is a summary of Bhagavad Ramanuja’s Sri Bhashyam and Vedanta Shastra and is in the form of shloka-s. It cannot be learned by oneself by reading through it instead, it must be learned through kalakshepam.

There are no stipulations for daily recitation of Paduka Sahasram. Since this is a Stotram, it can be recited at any time - whether it is morning, evening, or nighttime. If Paduka Sahasram is recited seeking a benefit, it is better to recite it in the morning before partaking food. Besides this, a stotra pata can be recited at any time.

Govindarajajeeyam is an exposition of Srimad Ramayanam. As desired by Bhagavad Ramanuja, Govindarajan who appeared in that lineage has complied with this explanation. Since it was authored by Govindarajan, it was titled Govindarajajeeyam. His lineage, Acharyan, and life history are found in the foreword of this exposition. If possible, we shall share those details.

Shlokas like Srituti can certainly be recited. Even when not able to recite in its entirety, the first and last shlokas can be recited.

Svami Desikan indicated some of the sharanagati-s as examples in his Abhayapradana saram. He might have mentioned a few sharanagati-s as examples. The others do not become non-existent just because Svami has not mentioned them. He has primarily highlighted sharanagati involving Perumal, along with the sharanagati-s from Itihasa-s as mentioned by the ancestors. Nambaduvan Brahmarakshas sharanagati exists. Mentioning only this must be taken as an analogy for other sharanagati-s that exist.

1A. Vallabhacharyar’s doctrine is Suddha Advaitam. In Shankara’s Advaitam, he says that the Supreme Being has ignorance (Avidya), which is a deficiency. Advaitam means One (Single). Means, there is only the Brahmam (Supreme Being). But it has the defect called ignorance. Suddha Advaitam states that Brahmam does not have any defects whatsoever and is in pure form. Vishistadvaitam means that Brahmam is specifically or uniquely together with the sentient and insentient beings. Brahmam, Cetana (Cit) and Acetana (Acit) are different. But, Bhagavan the Brahmam, is an in-dweller (Antaryami) within the sentient and insentient beings. This is not accepted by the Suddha Advaitam. Advaitam means only the Brahmam alone exists and the rest are all reflections of the Brahmam; the Jiva, Acetana, Cetna, etc. are all Brahmam. We say that in everything Brahmam is the in-dweller. Bhakti Marga is said to be a part of Suddha Advaitam. 1B. At several instances in the Vedas, it is said that all the worlds were created by Bhagavan, He is an Antaryam in all the worlds and He rules these worlds. All the worlds, including the Bhuloka, the upper loka-s, Srivaikuntham are property, wealth of Bhagavan, similar to our properties such as houses, etc. The Vedas term this as Vibhuti. Vedas say that He creates, protects, etc. This is an important Pramana that the world is real. 1C. It is mentioned that both the Cit and Acit are the body of Emperuman. Bhagavan dwells both inside and outside of this body. This implies that wherever there is a body, Bhagavan exists and not otherwise. That is, it does mean that wherever Bhagavan exists, the body also exits. Example: Space or Ether is spread everywhere. We are stuck to space. This does not mean that wherever space is spread, we are also present. Wherever we are, the space is present. When omnipresent (Vibhu), one pervades, and another is associated with. This is the rule of Vibhu. 1D. There is no question in this, kindly let us know what the question is. 1E. Without performing Karma yoga as a means and instead if we perform our karmas as offerings to Bhagavan, it is Karma yoga. When it is not a means, we are on the path of Karma, Bhakti, and Gyana yoga. Hence, we must perform all our duties with the thought that we are not the performers, and offer the fruits of karma to Bhagavan, it is like a Karma yoga.

‘mAanamuDaithu’ Thirumozhi has 14 pasurams. It is unique in the experience of Krishna. Yashoda Piratti talks to Kannan; she questions Him worriedly on his mischiefs. Azhwar had penned extra hymns out of his experience in which he had written “Innisai mAlaigaL IrEzhum vallavarukku Edum iDarillaiyE”. Pasurams are borne out of ecstatic experience.

Classes are conducted for children during weekends. Weekend batches are conducted during 3 or 4p.m IST. To know further details please join by clicking these links: https://t.me/sampradayamanjari and https://t.me/gspkstotras If not please join these YouTube channels of GSPK by clicking these links: https://www.youtube.com/@SampradayaManjari https://youtube.com/@DesikaStotras https://youtube.com/@DesikaStotras. The step wise Stotra begins with word by word teaching and continues until the complete verse recital. You can listen to the videos and practice at your convenience.

Women can participate and listen to kalakshepams of Srimad Rahasyatrayasaram, Chillarai Rahasyangal, Bhagavad Vishayam.

To attract this world, Bhagavan incarnated as Buddha to steer away those who support atheism without any realization. To reform the supporters of Buddhism, He incarnated as Buddha so that those who have reformed will become a Srivaishnava as per Perumal’s opinion. These are all His transcendental pastimes; it does not warrant that we should worship Buddha.

A Grantham is made up of 32 syllables. nAlAyira (4000)-paDi includes 4000 such Grantham-s. ArAyira (6000)-paDi includes 6000 Grantham-s. These are approximate categorizations based on the syllables. nAlAyira (4000)-pAdi is abbreviated; ArAyira (6000)-paDi is expanded. There is no sequence to learn this. What are expositions that one has an affinity for, they can learn that. In our tradition ArAyira (6000)-paDi is learned first. There are several publications for Divya Prabandham vyAkhyAnam. ArAyira (6000)-paDi commentary has been published by Andavan Ashramam. Periyavachan Pillai commentary is available at Rangavilas Mandapam at Srirangam. Another publication is available for nAlAyira (4000)-paDi vyAkhyAnam by Uttamur Svami. There could be minor differences based on the publication.

Nammazhvar explicitly mentions the name “rAmar” in his “kaRpAr rAmapirAnai allAl maRRum kaRparO” pAsuram. The name Raman in Tamil means one who is pleasing to the mind. ramayati – on is pleasant to everyone. In chaste Tamil it is “manattukkiniyAn”. This is what Andal has said in her pAsuram. A few more related pAsuram-s: Cittira kUDattu iruppac ciRu kAkkai mulai tINDa attiramE koNDeRiya vanaittulagumm tirindODi vittaganE irAmA O ninnabhayam enRu azhaippa attiramE adan kaNNai yaRuttadum Or aDaiyALam (Periyazvhar Tirumozhi – 3.10.6) ciRRavai tan sol koNDa sIrAmA tAlElO! Kulashekara Azhvar (Perumal Tirumozhi 8-6) silai valavA! sEvaganE! sIrAmA tAlElO! Kulashekara Azhvar (Perumal Tirumozhi 8-6)

A few believe that since Gadyatrayam is a Stotram, ladies can recite. A few others have thought about whether ladies must recite Gadyatrayam since it is not a simple Stotram and in addition to it being a Stotram, it also contains messages from Vedanta such as sharanagati. One can recite, considering it to be nothing but a Stotram.

The term ‘Mangalyam’ in the Mangalya Stavam shloka refers to all things auspicious and it is not included to refer only sumangali women of a house. With a broad outlook, it refers to all that is auspicious. Hence it appears all, including widows, can recite Mangalya Stavam.

There are no non-recitation periods (anadhyayana kaalam) for Veda parayanam at temples even if the festivals occur during Amavasyai or pradosham; so Veda parayanam can be done at these times also.

No sin will accrue when Divya Prabandham is worshipped in a goshti with non-Srivaishnava-s; but each temple follows a custom so one has to know from them and worship accordingly.

Many stories are found in the Vedas. Meemaamsa Shastra provides answers to such questions. Some incidents happen in each kalpam (period); there is always a deluge at each kalpam resulting in another kalpam where the Veda emerges; the stories stated in Vedas happen in each period like the advent of Lord-s Rama, Krishna, and Narasimha. The stories are like the Vedas - that emerge at various times; it has to be understood that what transpired earlier would have been stated in subsequent periods.

As per Swami Desikan’s Prabandha Saaram, Periya Thirumadal is the last Prabandham composed by Thirumangai Azhwar.

As it is about Lord Srirama, prapannas can recite Sriramcharithramanas.

It is a sin even to entertain the thought that Azhwars had incarnated in a lower caste. They are immortals; they are incarnations of the Nityasuri-s; hence thinking from those angles begets severe sin. The akAram, ukAram, and makAram are interchanged in their pasurams due to the structure of the sentence and articulation.

Gadya Trayam can be recited at any time of the day.

The reason for the phala shruti-s of certain stotram and Prabandham to say that one will attain moksham as a result of reciting them is – reciting such shloka-s and Prabandham will lead us to be associated with a noble Acharya and through that Acharya we will have an opportunity to render sharanagati and attain moksham gradually.

We shall provide the answer to this question later.

Do not understand under what aspect you have asked to learn. Srimad Ramayana kalakshepam has been conducted at all places, at least partially or in a summarized form. There are 24,000 shlokas in Ramayanam and Mahabharatam consists of a lakh shlokas. Learning them all will take a lifetime; no one will teach each shloka and there is no need to do so because all these shlokas are simple. It has been in practice to listen to these shlokas through preceptors. Both Ramayana and Mahabharata are similar in terms of authenticity. But as per sampradayam, few specific portions in Mahabharata are rendered as kalakshepams, unlike Srimad Ramayanam. Initially, we can obtain it as preaching from Acharya and later learn it on our own.

A prapanna can certainly recite Jayadeva’s Gita Govindam. Can do japam of Hare Krishna mantra. But there exist some regulations governing the wearing of Thulasi garland and it is not a practice of our tradition. If Thulasi garland has been consecrated, ladies must not touch it. Men can wear it. There are restrictions as to when a Thulasi garland must not be worn. These days a few wear Thulasi garland that has not been consecrated. It is not a practice of our elders and hence we must follow the path shown by our elders.

One can recite Garuda Pancashat to remove the malefic effects.

Though everything is destroyed during Pralayam (deluge), Swami Desikan reconciles that Bhagawan can still create new waters and trees for residing. Some say that Allilai Kannan did not appear during the grand deluge. It is an intermediate pralayam when the worlds get destructed but few like Saint Markandeya survived and worshipped the Allilai Kannan. So, this would not have occurred during Mahapralayam.

While it is possible for the liberated souls to take desirous forms when they reach Vaikuntam and it is absolutely possible for the Nityasuri like Adishesa to render services to Perumal same time at various places. Ksheerabdhi is situated outside of Srivaikuntam where all the demi-gods like Brahma, Rudra go to worship. This place is formed by the divine will of Perumal and it is not created by Chaturmukha Brahma.

Our Purvacaryas had not stated anywhere that Anjaneya is amsha of Rudra and this cannot be a reason that Swami Desikan did not write any specific sloka. Swami did not write any stotras based on his own volition but as per the ordain of each Perumal. Swami Desikan had written slokas about Anjaneya in his Sankalpa Suryodayam. He had also mentioned that Anjaneya resided in Gandhamadana mountain. Srivaishanavas can certainly worship Siriya Thiruvadi like Periya Thiruvadi. We also chant Anjaneya dhyana sloka as stated in Ramayana. It is important how Anjaneya is consecrated. If Anjaneya is consecrated based on Vaikanasa or Pancharathra agama he takes the position as a devotee of Rama, we can definitely worship and if he is consecrated as an amsha of Rudra then we cannot worship. That is why our elders always worship Anjaneya at Perumal temple as he appears alongside Lord Rama and they do not support worshipping stand-alone Anjaneya because they do not know the consecration details. We should be devoted to him and chant his slokas with reverence, nonetheless.

There was a text called as cakara samarthanam but it is no longer available today. Ca denotes the English equivalent ‘and’. The word ca convey many meanings. For e.g., Rama also went conveys that Rama went with another person which leaves to debate whether it is right or wrong. So, the word Ca should be carefully used. The word ca was appropriately used by Desikan as per the author of this book.

The creators of this universe Perumal and Piratti are not like any ordinary parents. It appears that they have set certain regulations. They grant us birth based upon our karmas. We take birth, enjoy, and suffer according to our karmas. Similarly, they have set regulations on protection as well. They protect as per karma - if we surrender, then the protection is absolute otherwise it is ‘aprartitho na gopayet’. If they did not set this regulation, then no being will be under any harm. But a jeevan has to undergo whatever is in store based on karma. To escape from the heat, one must resort to proper means like saranagati so that Bhagavan shall protect. We call him the merciful because he protects us by accepting our mere saranagati. These are the regulations stipulated by Bhagavan for his creation, protection and salvation. Scriptures have mentioned about this. Books like Tatva Mukta Kalapam provide elaborate details.

One can certainly listen or read Upadesa Rathinamalai as it is about Acarya-s. There are Desika Stotra-s and Prabandams on Vadakalai Sampradayam. Particularly one can recite Prabanhda Saaram, Pillaiandadhi and Desika Mangalam.

Vishistam means together, Advaitam means one. The essence of Vishistadwaitam is that Paramatma Narayanan alone is together with the universe and all Jeevatmas. It does not mean that Perumal and the universe are separate. Perumal is omnipresent in all the souls and materials; there are no materials that are separate from Him. He is the supreme soul in all. We shall take the tree as an example. There are leaves, fruits, flowers in a tree; besides these, there are other qualities of a tree such as its scent, taste, and other matters that make up a tree. We call this whole entity as a tree. Similarly, Paramatma Shriman Narayanan is together with all sentient beings and insentient universes; this is Vishista Advaidtam. This can be learned extensively through kalkshepam-s and by reading in books.

The meaning is - when Perumal was in the embrace of Piratti when he heard the pleas of Gajendra the elephant addressing Him as “Adimoolame”, he at once rushed to save the elephant because of his sheer nature of protecting that surpassed everything. We should infer it as a beautiful expression highlighting the Lord’s protective nature even when he is Piratti’s embrace.

Smarta-s say that this verse suklam baradharam refers to Ganapathi. Some people say it refers to a person known as Gajanana with the face of an elephant in Vishwaksena’s army. The verse suklam baradaram vishnum refers verily the Emperuman Vishnu only. Hence, we begin with this verse in all our karma anushtana.

Bhagavad Ramanujar might be Alavandar’s daughter’s son. As Alavandar was a sanyasi, he would not have known about his lineage. Moreover, in those days it was difficult to maintain a close relationship with a daughter’s off-springs, unlike these days where one can frequent daughter’s home and talk to them often. Swami Ramanujar was studying in a Gurukulam at that time; have heard from our elders, there are many such explanations.

There are many stories in Puranas which could not be construed as facts. These are all Perumal’s acts. It is also said that during Krishna Avataram, Lord Krishna was able to have his progeny only due to the grace of Siva and Perumal ran away from a yagna out of fear of Siva. As per our Purvacharya-s, these are acts of Perumal. Sometimes Perumal diminishes his glories willingly as a divine act; nonetheless, we should understand that such acts will not undermine his glories.

There is no such detail regarding this in Valmiki Ramayana. We shall get back when we find any details on this from other sources.

While there is no particular order for stotrams, you can start from small stotrams like Sudharsanashtakam, Kamasikashtakam, Parmartha Stuti, Dasavathara Stotram and then gradually progress to Daya Shatakam from the following stepwise learning you tube link. https://youtube.com/playlist?list=PLN8H4DA5K_KuBprotBvvlCZodfSOWic8b

The advent of srushti is called samasta-srushti. Perumal created the universe after creating the essential substance separately. During this, he created Brahamandam and then Brahma. He further created through Brahma. This incident happened during the period between the creations. When he was creating other beings through Brahma, jalapralayam occurred. He protected the earth by killing Hiranyakshan to help Brahma in creation.

Sridevi, Bhumadevi and Neeladevi are consorts of Emperuman as per authoritative statements. The eldest consort Sridevi is the supreme Goddess. There is no proof that Bhudevi and Neeladevi are almighty, hence they belong to Jivakoti and are considered Nityasuris.

We should accept it was unjust that all of them killed Abhimanyu in the war. But if they did not kill him, he would have wrecked their army and would have brought in many allies; having no options, they killed him in an unrighteous manner. Even the Pandavas indulged in unfair means during the war. To emerge victorious, we have seen many resorting to unscrupulous ways in the Mahabharata war. As for Dronacharya and Krupachariy being Brahmins, it is an accepted law that when Brahmins were left with no options, they can take upon the ordains of a Kshatriya. We can pacify ourselves that to protect the country they participated in the war.

Parasurama took incarnation to kill the evil Kshatriyas. There were innumerable kings during his period. They did not adhere to any laws of a Kshatriyas and were ruling as they wished. As there were many evil persons in the guise of kings, there was a need to destroy them The kings who belonged to the Chandra and Surya lineage were ruling the kingdom as ordained and they continued to rule. Parasurama killed only the evil kings who did not let the virtues to flourish. There is an elaborate explanation in Daya Shatakam with regards to this. Please click the below link to further your knowledge. https://youtu.be/c9xqtwbVUDo

These lines can be identified in the chapter titled Veda Nityatvam of Paramata Bhangam. In the Samudaya Doshadhikaara of Paramata Bhangam, there are notes at the place where ‘Veda Nityatvam’ is mentioned. The commentaries on this might have details on this.

To understand Perumal, he must be referred to someone known to us. Azhvar specifies that Perumal is not any women or men of this world nor he is like any other materials that are prevalent in this world. One should understand that He is unique and incomparable.

Swami Desikan has described Andal’s prayer to Kamadeva in his works Paramata Bangam.

Both Perumal and Adisesha are together eternally. Notes Perumal is eternal; since Adisesha is a Nityasuri, he is also eternal and they are together always.

Nalayira Divya prabandham is not a book, it is a compilation. Swami Desikan had said in Prabandha saram that Nalayira Divya Prabandham is a compilation of twenty-four prabandhams. The Acaryas of our sampradayam has arranged it in such an order. Twelve Azhvars have graced Prabandhams and they have been compiled under twenty-four titles and twenty-four prabandhams. For instance, the works of Periyazhvar are titled Periyazhvar Thirumozhi and the works of Andal are classified as Thiruppavai and Nachiar Thirumozhi. Thiruviruttam, Thiruvaimozhi are the titles of the relevant Prabandhams.

Swami Desikan had dealt about poorna, avesha and shakti incarnations in Tatvatrayam. Emperuman himself appeared as Rama and Krishna. These are poorna avatarams Many of his incarnations are Avesha Avataram; he pervades into a Jeevan or infuses his power (shakti) into a jeevan to accomplish His divine will. Perumal selects such beings. For example, Parasurama still exists; but his incarnation had ended. That is, Perumal had infused his strength onto him to fulfill the divine enactments and so are Vyasa and others. One can know about this elaborately in Srimad Rahasyatrayasaram.

We can learn many interesting topics like Desika stotras, Purvacharya stotrams, Azhvars’ Divya Prabandham, and Desika Prabandham. There are magazines like Sri Narasimhapriya, Sri Ranganatha Paduka which feature interesting articles. Apart from these, one can read stories from Puranas which are available in English, Tamil, and many other languages. One can pass their time meaningfully through the above-mentioned ways. Further, there are many upanyasams to listen to as well. As per scriptures, women must not read Srimad Ramayana, Srimad Bhagavad Gita in its original form but they can learn its meanings.

Piratti also incarnates like how Perumal incarnates as Rama and Krishna, She is not created anew. So, Piratti is not part of the Jeevakoti (beings). Piratti belongs to the Eshvara goshti along with Perumal.

Please refer to the previous issue of Sudarshanam.

There are many books on the preceptors and the tradition of Srimad Ahobila Mutt. GSPK conducts regular discourses and celebrates preceptors’ thirunakshatram. You can join GSPK groups to know about your preceptors. Many websites provide the required details.

Please join these telegram groups to know about the tradition and be benefitted. https://t.me/dgspk https://t.me/gspkstotras https://t.me/sampradayamanjari Subscribe to our YouTube channel for listening to exponents’ discourses and to learn stotras and Divya Prabandham. https://youtube.com/c/GlobalStotraParayanaKainkaryamGSPK https://www.youtube.com/c/SampradayaManjari/

Emperumanar is the one who showed us the Emperuman. Without Emperumanar, we would not have understood Emperuman. Notes: This is what Thiruvarangthamudanar also says in Ramanuja Nutrandadi pasuram: “Manmisai yonigal torum pirandu, engal Madavane Kannura nirkulum kanagilla ulagorgal ellam Annal iramanusan vandu tonriya appozhude Nannaru gyanam talaikkondu naranarkayinare”

Kannan’s mother Yashoda had a brother call Kumban. Nappinnai Piratti is his daughter. She is Krishna’s maternal uncle’s daughter and eligible to marry him. Kannan married her by taming seven bulls as per Harivamsam. She is said to be the incarnation of Neeladevi.

Perumal is inside as an antaryAmi, an in-dweller. There is no doubt that he is the Soul of our soul. Notes: According to Swami Desikan, as the Jivan is atomic, there is no such thing as inside of a Jivan. Hence there is no question of Permal being inside a soul. If Perumal is said to be an antaryAmi for a soul (Jivan), it implies that no part of a soul that is disassociated from Perumal, everything is attached to Him.

It is not advised for Sri Vaishnavas to listen Bhagavad Gita by Advaitis. Notes: Bhagavatam talks about the glories of Perumal, and it is not wrong in listening to them. But there is a huge difference in the way Bhagavad Gita is interpreted by Srivaishnavas and Advaitis. As Advaitins philosophy varies from ours, it is not appropriate to learn from Advaitins as part of our tradition or practise and we can listen to just know their side of explanation.

Generally, all the sanctums and kshetrams where Emperuman graces are divine. Notes: Swami Desikan had said ’muhyantaya bhanguradhiyo muni sarvabhoumaH’ in Varadharaja Panchashat. The inference here is that Azhvars having been mesmerized and lost themselves upon witnessing Lord Vardhan’s enchanting form, have sung lesser number of pasurams on Him. This is the reason even though lesser number of pasurams were sung on this kshetram does not lack in glories that are found in Arangam and Thirumalai.

Azhvars are incaranations of Nityasuris (immortals who does eternal service to Bhagavan) so, their lineage is not important. We should revere them and celebrate their Thirunakshatram grandly, hence Swami Desikan had included only such details (which are important for us) in Prabhandasaram. Notes: He has mentioned these details so that an Azhvar’s appearance day should be celebrated grandly every year as a festival. On that day we must recite their Prabhandam. Moreover, most of them appeared as ayonijas (not being born from a womb) knowing their lineage is not crucial.

Generally, a pasuram or poem is written based on the kind of verse (viruttham); composers construct the words based on the type of viruttham. As this is based on En Asiriya Viruttham, he has mentioned four hundred and seventy-one and two. Notes: An interesting aspect – from Periazhvar Thirumozhi, the first two pasurams ‘pallandu pallandu and adiyomodum ninodum’ are unique in that these two pasurams are chanted in the beginning of recitation during nitiyAnusandhanam. Though these two are separate pasurams, it is a tradition that two of these pasurams are considered one. “nAnURRuezhubathonRiraNDum” – though Swami has set this pasuram in Chandas metre, the fact that he is included a special meaning shows our Kavi Simham’s singular ability.

These two lines denote that Emeperuman is the sole refuge and me being an utter destitute(Akinchanyan), seek His refuge alone. Notes: It should be understood that Namazhvar sought refuge unto Lord Thirumalaiappan (Adikizh Amarndu Pugundene) and Swami Desikan surrendered unto the Lord Devadirajan of Vezhamalai (Adaikalam Nan Pugundene).

Trijada performed sharanagati for protection and not for salvation. Notes: The components of Trijada sharanagati were perfect says Swami Desikan in Parikara Vibhaaga adhikaaram of Rahasyatrayasaaram. But she did not perform sharanagati for salvation.

The texts (grantha) composed by the preceptors and the statements present in the text are known as Srisuktis. For example, the stotras composed by Swami Desikan and the verse present in the stotras. Notes: Purvacarya refers to past preceptors. The works of ancient masters like Sri Bashyakar and Swami Desikan are known as Purvacarya Srisuktis. Ukti means words, Sukti means divine words, as these divine words are provided by ancient preceptors, we call it Srisukti-s.

Kannan is the incarnation of the primordial Lord Sriman Narayana. He is also the incarnation of Para Vasudeva. Notes: Sri Vishnu Puranam says the avatars of Sri Rama and Sri Krishna are elements (amsam) of Perumal. In the commentary, when it is said that incarnations are a component, it does not imply only the power related to that component is present in that incarnation. During his incarnations, Perumal always reveals some of his power and this is what we refer to as component (amsam). Perumal is always omnipotent endowed with auspicious qualities.

Sahasranamam was graced by Sri Bhismar, since he has coined the name Vishnor Nama Sahasram, we call it Vishnu Sahasranamam. Notes: Based on Vedas, the name Vishnu is an exalted name of Perumal. The first half (pUrva bhAgam) of Veda while talking about Yaga-s predominantly mentions the name Vishnu from among the divine names of Perumal. This is also the most celebrated name in Veda, we also follow the same. It is not wrong to chant other hallowed names of Perumal as Andal eulogized “Namam Ayirametha Ninra Narayana”.

Mamata means mine. Mamata thaygam means letting go of the belief that it is mine, the sense of ownership. Kartrutva thayagam refers to letting go of the thought that I am the doer. Notes: Some actions come with the belief that it is mine, claims of ownership. The thought that I do my work or others are doing my work is known as mamata. This work is mine and I shall take care of it with are inappropriate attitude. These are all Bhagavan’s work, we are mere instruments for his work. This belief is called Mamata and Kartrutva thayagam.

Sudarshana Azwar, Heteeshwarar, king of all weapons, is gracing by holding 8, 16, 32 weapons. Some scriptures state that Chakratazhwar can be consecrated with 8, 16, or 32 weapons. Based on this Chakaratazhwar of Srirangam is consecrated with 32 weapons. Thirty-two deities could be thirty-two deities of Chakaratazhwar’s weapons. Each one of them is Nitya suris, they adorn weapons and render service to Perumal like Sudarshana Azhwar. It can be inferred that the primary deity Sudarshana Azhwar of Srirangam is surrounded by deities of his weapons. Notes: Sudarshana Azhwar is present with eight arms carrying eight weapons to declare that he is the king of all weapons. Number 8 is a characteristic sign. Number 32 is very special in our tradition. Vedas, Itihasas, and Puranas talk about their greatness. Hetipungavastavam written by Nadadur Ammal has 32 lines, each line begins with the word Jaya. Swami Desikan had followed this style and has mentioned Jaya 32 times in his Sudarshanashtakam. Each sloka ends with the word Jaya four times and for eight slokas, it is repeated for a total of 32 times, say our elders.

This is termed Dharmasankatam (conflict between the moral code and the actual situation), an ethical quandary. Notes: Bhisma, Dhrona, and others were ensnared with dharmasankatam. They were aware of the unjust happenings that were beyond their control. Those assembled then were under King Diridharastra’s rule and they still put forth their opinions at opportune times. Those days they did not interfere with the king in his court as it was considered disrespectful. When Dharmaputra questioned Bhisma on his silence, Bhisma replied that he had faith in Dharmaputra as he was always virtuous, that he shall not indulge in wrongful deeds and there was always a righteous reason behind his every move. But the crucial question is why did Dharmaputra relent? Everybody had faith in Dharmaputra that he would not err. When the tussle among family members increased, he obeyed his uncle without questioning because he held his uncle Dhiridarastran in high esteem. Bhisma was restrained due to various dharmic reasons like patriotism, being grateful, etc. it is difficult for us to understand such matters. Only by perusing Mahabharata thoroughly, we can arrive at an understanding.

It is always better to learn Desika stotra patam in Sandhai form (recital by the student following the Guru). There are many online platforms available. Notes: GSPK offers specifically Desika stotra patam in Sandhai format. Follow this link provided to join their classes. Install Telegram app and click the link given to access details. https://t.me/dgspk https://t.me/gspkstotras https://t.me/sampradayamanjari To learn stotra as per convenience click the YouTube link given below. https://youtu.be/xV0H8o-YvTc https://www.youtube.com/c/SampradayaManjari/playlists

Yes, women can recite both Srinivasa Gadyam and Padmavathi Gadyam.

While reciting Svami Desikan Stotram, it is a must to recite Svami Desikan thaniyan; while reciting the stotras of other Acharya-s, it is alright to first recite Svami Desikan thaniyan, followed by the thaniyan of the Acharya who composed a particular shloka and the shloka itself – Svami Desikan has played an immense role in passing on the tradition to us through Stotras.

It appears that ‘Ramanuja Kulam’ refers to Vaishnava-s; All Vaishnava-s can recite Desikan Stotram, Paduka Sahasram, and Desika Prabandham.

It is not evident that Thiruvasiriyam is recited during Periya satrumurai.

Nachiyar Thirumozhi can be recited at home.

While there are several stotras available in our tradition, no need to recite other stotras with mental discomfort.

There does not appear to be any such shloka-s on Hanuman composed by our Purvacharya-s.

There exists a difference of opinions between Vadakalai and Tenkalai traditions – like, differences in the religious practices of the Achary-s, differences in doctrine, etc. It is enough that one recites the thaniyans of their respective Acharya-s. It is not a mistake to recite other thaniyans during special occasions. Notes: Each thaniyan glorifies that Acharya who is mentioned by the thaniyan and not who composed or recited that thaniyan. It is better to recite thaniyan of one’s respective Acharya. As we belong to Desika Sampradaya, it is enough that we recite Desikan thaniyan.

There is no harm in celebrating the Tirunakshatram of Manavalamamunigal as he is also a Sri Vaishnava Acharya, but each tradition must celebrate their respective Acharya-s Tirunakshatram, which itself is sufficient. Does Perumal even have an Acharya? “peethakavADai pirAnAl piramakuruvAyirundu” (‘piramakuru’ means ‘Prathama Guru’). Perumal is the prathamAchArya, the foremost Acharya; hence, one must pause to think whether can there be any Acharya for Perumal. Saying that someone is Perumal’s Acharya, is nothing but a metaphor. In our lineage of Acharya-s (Guruparampara), Perumal is the First Acharya. While on the subject of Perumal, Svami Desikan says “He alone is the foremost Acharya who does not have an Acharya”. Moreover, an Acharya grants knowledge to a disciple who lacks knowledge; But Perumal is Omniscient (sarvagnya), and he is not a disciple lacking knowledge. When it is said that someone can be an Acharya of Perumal, it is an act, a performance – this is like how Perumal during his incarnations as Srirama and Srikrishna assumed the role of disciple. Given this, referring one to be an Acharya of Perumal can only be a metaphor, a figure of speech. Perumal himself has not come down and pointed someone as his Acharya. Not just us, everyone in the sampradayam say this is a metaphor. Based on this perspective, Periyaperumal has said that Svami Desikan is the “Srivedanta Acharya”; regardless of the differences in the tradition, Sriranganthan’s divine wish that Svami Desikan is the Acharya for the Vedanta-s. The traditional differences arise due to the differences in the expositions. Each Acharya-s’ exposition follows different interpretations. For one, their respective Acharya’s commentary is correct. Over time, the differences in doctrine turned out as traditional differences. Notes: Not sure if it is right to say, just because he is mentioned as an Acharya of Perumal, we must celebrate his Tirunakshatram; As per the Ramayana, Rama’s Acharya was sage Vashistha and as per Mahabharata, Krishna’s Acharya was Sandipini. we do not celebrate their respective Tirunakshatram-s. So, no need to celebrate one’s Tirunakshatram because one is said to be Perumal’s Acharya.

Thirumangaiyazhvar’s Tiruvadi Thozhal is conducted with a similar intent to that of Nammazhvar Tiruvadi Thozhal – that is, it celebrates the glorious occasion when Azhvar reached the eternal abode, Paramapadam. Thirumangaiyazhvar Tiruvadi Thozal can generally be witnessed at a select few Divya Desam-s in the south. Particularly, we can witness this at Tirukkudantai. At Tirukkudantai, after the conclusion of Azhvar Tiruvadi Thozhal, the devotees get to view a scenario where Azvhar performs Tiruvaradhanam for Emperuman. This is conducted after the recitation of “mATRamuLa” decad which is followed by Azhvar Tiruvadi Thozal, recitation of Tirukkurntandakam and Tiruneduntandakam. But at other temples, this order is different – Azhvar Tiruvadi Thozal is after Tiruneduntandakam. This is because the satrumurai pasuram of Tiruneduntandakam concludes “tankuDantai kiDanda mAlai neDyAnai aDinAyEn ninaindittEnE”; In both, the intent and feel are the same. We celebrate the occasion when both the Azhvars reached Paramapadam. It appears that at Tirkkudantai, Thirumazhisaippiran Tiruvadi Thozhal takes place. All these Utsavam-s are for the devotees to celebrate Azhvars’ attaining Paramapadam.

Yes, one can partake in another Bhagavata`s place who is also performing the same Tarppanam.

Yes, Ashtaka and anvashtaka Tarppanams fall on the same days for all Vedas. There exist no such differences.

Tirukkurugaippiran Pillan was the first to include Ramanujar in the Azhvars’ group. bhUtaM sarashca mahadAhvaya bhaTTanAtha shrIbhaktisAra kulashEkhara yOgivAhAn | bhaktAngrirENu parakAla yatIndra mishrAn shrimat parAnkushamuniM praNatOsmi nityam || Our tradition follows the path shown by Pillan. Hence Svami Desikan also included Ramanujar in the Azhvars’ group. Pillan’s sampradayam includes Iramanusa Nuttrandadhi among the 4000 Divya Prabandham. This was established by Pillan. Those traditions that do not follow Pillan sampradayam, do not include Iramanusa Nuttrandadhi among 4000 Divya Prabandham. Hence in our tradition, we included the name Ramanuja along with the Azhvars. In the Prabandhasaaram, while mentioning Iramanusa Nuttrandadhi, he says “kAsinimEl vAdiyarai venRu arangar gatiyAga vAzhndaruLum etirAsA! Mun bhUsurarkOn tiruvarangatthamudanAr un ponnaDimEl andadhiyAga pORRi pEsiya”, about Tiruvarangathamudanar. In the pasuram where he lists and totals the 4000 Divya Prabandham, he mentions Amudanar again.

Both Maci maasa pravesa tharppanam and Ashtaka tharppanam fall on Monday, the February 13th 2023. Maasa Sankaraman tharppanam must be performed first followed by Ashtaka shraddham (tharppanam). Can both these thrappanam be combined into a single thrappanam? As there are minor differences, both these tharppanams are not usually combined into a single thrappanam. • Maasa pravesa tharppanam is similar to Amavasyai tharppanam – it is performed with both the father and mother’s side (mAtru varga and pitru varga) as the objective of the tharppanam. In the maasa pravesa tharppanam, the sankalpam is not done for the names of one’s mother, paternal grandmother and paternal great-grandmother are invoked. But in the Ashtaka shraddam (tharppanam) their names are included in the sankalpam. As an example, in the Ashtaka shraddham, additionally in the sankalpam “gotrAnAM sharmanAM asmad pitru pitAmaha prapitAmahAnAm” and “mAtru pitAmahi prapitAmaheenAm” is included. A few make use of separate sets of bhugnam (darbha grass) in the tharppanam for the mother, paternal grandmother, and paternal great-grandmother. A few others use the same set of bhugnam used for father, paternal grandfather, and paternal great-grandfather for mother, paternal grandmother, and paternal great-grandmother. Doing so means there is not much of a difference between this tharppanam and Amavasyai tharppanam; however, there is a difference in the sankalpam – sankalpam by mentioning the respective names sankalpam is done including “…mAtru pitAmahi prapitAmaheenAm..”. Hence, Ashtaka shraddham must be done separately. A few perform Ashtaka shraddha tharppanam for one varga, for the father’s side, alone and not for the mother’s side. Even they must perform both the maasa pravesa tharppanam and Ashtaka tharpannam separately. Notes: For those who perform Ashtaka tharppanam exactly as same as maasa pravesa tharppanam, it is enough that they perform one of these tharppanam-s and not both. But adiyen is not aware of any such persons who follow such a practice. In case there are such people, it is sufficient that they perform either Ashtaka or maasa pravesa tharppanam and not both.

Yes, it can certainly be recited at temples.

1. There are no separate pasurams for Narasimhar from Swami Desikan’s Prabandham. 2 Swami Desikan has not written any shloka or pasuram on Dhanvantri. 3 “parinata palagrasa” shloka on Anjaneya is from Sankalpa Suryodayam.

Nachiyar desired to offer “nURu thadA akkAravaDisil sonnEn”; even in the Kudaravalli pasuram it is mentioned “…pAlsORu mUDa ney peidu muzhangai vazhi vAra kUDiyirundu kuLirndu..”, akkAravaDisil is offered. So, we do as per the wish of Nachiyar. It is believed that Sri Bhasyakarar offered at Tirumalirinjolai – hence we have the practice of offering this as form of remembrance. akkAravaDisil and sweet Pongal are almost the same and differ only in the way they are prepared. ‘akkAram’ is sugar or jaggery derived from sugar cane. In the olden days, jaggery was termed sugar (sarkkarai); ‘aDisil’ is cooked rice. So rice prepared by mixing with jaggery is ‘akkAravaDisil’. This is also the sweet Pongal. Both are same.

In the commentary for Navamanimalai, “paravu” is meant as “that which is celebrated by all.” Pandhu, kazhal, ammAnai, Usual and Esal are 5 prabandhams, which have been lost and are non-existent now; only Navamanimali alone is available for us.

Karya Vaikuntham is similar to SriVaikuntham created by Emperuman for a purpose. It is part of the Leela Vibhuti and not part of Nitya Vibhuti. A few Deva-s and devotees who possess a certain type of unique capability have been blessed to go there and worship Emperuman. Notes: To understand this – Tiruvenkatamudaiyan graces us with his darshan at Tirumalai. But he also graces us with a similar darshan at several places at temples established by TTD. These are like Tiruvenkatamudaiyan being present at the TTD temples. Emperuman who is at SriVaikuntham is like Tiruvenkatamudaiyan at Tirumalai; Karya Vaikuntha Emperuman is like Tiruvenkatamudaiyan at TTD temples. Karya Vaikuntham is mirror image of SriVaikuntham – Emperuman will be with the same appearance as that of at SriVaikuntham. But this is not shuddhasatva mayam but is influenced by the three gunas (satva, rajas and tamas). It is part of the material world (prakruti mandalam); mumukshu-s will not desire to go to Karya Vaikuntham as they desire moksham. Moksham will result in reaching SriVaikuntham; hence, they have no business at Karya Vaikuntham. Those who cannot go to SriVaikuntham will go to Karya Vaikuntham. As part of his leela, if one is ordained to render services at Karya Vaikuntham, they will do so.

Sveta Dvipam is situated in the middle of Ksheerabdhi (Tiruparkkadal). All the residents here are Srivaishnava-s who constantly worship Emperuman. It is such a wonderful island (Dvipam). As the special meaning of the shloka, Svami Desikan mentions Srirangam as Sveta Dvipam. That is, surrounded by Kaveri on all four sides and Srirangam is in the middle, as a dvipam. Perumal at Srirangam graces us with a darshan that is similar to his darshan at Tirupparkkadal; moreover, as many Srivaishnava-s reside at Srirangam, it is like Sveta Dvipam.

Thiruvaaraayirappadi is a work created by Bhagavad Ramanuja through Pillan. The lineage of Pillan belongs to Vadakalai sect. In the tradition of kalakshepam Pillan’s disciples were Engalazhwan, Nadadur Ammal etc. Thenkalai sect has lineages of Embar, Bhattar, Mudaliandan etc. There was only one script written by Pillan on Thiruvaaraayirappadi. Bhagavad Ramanujar gave back that script to Pillan and appointed him as one of the head pontiffs. As Desikan comes from the lineage of Pillan, he gained it. As there was only one copy, and it was not available to the Thenkalai sect, they had to create 9000 padi. Swami Desikan has not specifically referenced 9000 or 24000 padi. His work Nigamaparimalam is not available for us. In few of his expositions particularly on Thirumaalai, he has quoted Periyavaachaan Pillai’s writings.

Upanishad is not chanted during the night times. As per the practice of elders, Tiruvaimozhi was recited during the night times. As an example – curd must not be partaken in the night time; but we partake ghee, which is an essence of the curd. Similarly with the recitation of Upanishad`s essence Tiruvaimozhi.

Pradhana Shatakam is one of the Rahasya-s. It is found in “Chillarai Rahasyangal”. This book is available at Srirangam Srimad Poundarikapuram Ashramam. Kanchi Perarulalan magazine is available in their office at Taramani (Hayagriva Vidyapeetham, Taramani).

Like how we safeguard a rare ruby, the true and subtle knowledge about Emperuman is precious. Hence the Vedas talk about it subtly or indirectly. This is so because this knowledge must be learned through a preceptor. Emperuman creates many demi-gods as a divine pastime of his. Brahma Sutra says that these are Emperumans “lokAvat lIlA kaivalyam”; Bhagavan creates this universe playfully. These are a result of his playfulness. He conducts the world based on the karmic effect of every being. This is also a reason why Bhagavan has created demi-gods. Some people like some other Devathas. Perumal with a good intension allowed them also to enjoy the benefit.

Chakrathazhvar is a Nityasuri (permanent resident of the eternal abode). Perumal is an in-dweller (antaryAmi) in him and grants all the fruits; as Chakrathazhvar murthi is ferocious, hence ferocious form of Perumal, Sri Narasimha murthy is consecrated on the other side of Chakrathazhvar murthi.

Navarathri worship is mentioned in Sri Lakshmitantram. As a conclusion of Navarathri, a related Srivaishnava worship was determined and GSPK has conducted a discourse on the greatness of Navarathri. One can listen to this discourse through the link below. https://youtu.be/Ml_HoQAEXdo Navarathri is related to the worship of Lakshmidevi. See the PDF through the link below which has a detailed collection of relevant Lakshmidevi strotras, Prabandham-s, forms, and days associated with Lakshmidevi. https://www.sampradayamanjari.org/sudarsanam-guide-to-upcoming-events/

Stotram is composed in Sanskrit eulogizing Emperuman or bhagavathas. Usually, this is in the form of a poem. Many Slokas could be contained within a Stotram. Sloka is a part of the Stotram. For example, in the Srihayagriva Stotram, there are 33 Slokas. jnAnAnandamayaM dEvaM nirmalasphaTikAkRtim | AdhAraM sarvavidyAnAM hayagrIvamupAsmahE || is a Sloka from Srihayagriva Stotram which contains 33 such Slokas. Prandhams are composed in Tamizh eulogizing Emperuman or Azhwars. Pasuram is a part or section of the Prabandham. It can be said that Pasuram is a eulogizing verse composed in a poetic format.

Thyagaraja Swami was indeed a devotee of Srirama. In this caraNam do not interpret that he is asking moksham from Shiva; the divine name ‘Shiva’ that occurs in the caraNam “vInA gAna lIluDau shivamanO” is to be understood refers to Sriman Narayanan. Even in Srivishnu Sahasranam, one of the divine names is ‘shiva:’. That is, it means One who grants auspiciousness. Moreover, since he bore the Sripada tirtham of Emperuman on his head, the name Bhiksadana changed to Shiva, which is a common, suggestive name. Since the divine name ‘shiva:’ is found in Srivishnu Sahasranam, we can understand that this name refers to Srirama only.

Elders used to say that Andal Tirukkalaynam took place on Panguni Uttiram day. As the conclusion of Tiruppavai is considered to be auspicious, we celebrate Andal Tirukkalyanam on Bhogi. She sung ‘engum tiruvaruL peTru enbuRuvar’ – her ‘tiruvaruL’ was marrying Emperuman. For us to experience that ‘tiruvarul’, Andal Tirukkalyanam is celebrated on Bhogi, as a phala shruti.

Emperuman’s Hamsa avatar and Hyagriva avatar are different. In the Hyagriva avatar, he retrieved the Vedas; in the Hamsa avatar he expounded on the meaning of the Vedas. It is alright if the term ‘hamsam’ is found in Hyagriva Gayatri.

Some learned, wise people say that Swami Desikan composed the Sri Kingruhesha Stuti on Tiruvallur Emperuman. Not only is this not found in Desika Stotramala, but it also not found in any Deiska Grantham. All can recite Sri Kingruhesha Stuti. Notes: Many granthams that Swami Desikan composed are lost to us. Many details are beyond our small intellect. And there are many doubts about many other details. No harm in this and let us leave them to remain as doubts.

Swami Desikan had stated this in ‘Sripancarathra Raksha’. He has talked about practicing yoga every night. He has also mentioned some details in Tatparya Chandrika.

Though there are no qualifications to attend Garuda Panchasat, as it is slightly a difficult stotra, one must be attentive to learn it properly. GSPK had already taught this stotram as a sandhai. Here is the recording link of the same. You can practice using this link. https://drive.google.com/drive/folders/1xSz2Szw9sNXuz6bZniKteHRsbfb8n14v?usp=sharing

In Saivam the word ‘Ishan’ denotes Siva as their God, but on the whole, Ishan refers to Perumal and as a part of speech Azhwars had mentioned Ishan denoting Lord Siva.

As he was a Jeevatma, though Perumal’s avesha avataram, he behaved like a human who had the traits of a human being.

It can be recited every day with a pure body and mind.

Bindu Madhava Perumal Temple is present at Kasi even now and historically it was a great temple once.

The following Bhustuti shloka patyurdakshiNapANipankagapuTE vinyastapAdAmbujA vAmaM pannaga sArvabhauma sadrusham paryankayantI bhujam pOtrasparshalasatkapOlaphalakA phullAravindEkshaNA sA mE pushyatu mangaLAnyanudinam sarvANi sarvamsahA (32) and Sringara Stabhakam 1st shloka in Lakshmi Sahasram durjnEyamahimA s AmAM ksheerAbdhi duhitavatAt | shrungAra rasa sarvasvam sheSashailEshvarasya yA ||9.1|| can be chanted for harmony between couples. For progeny Varanam Ayiram can be recited for phal shruti ‘vAyum nanmakkalaip peTRu magizhvarE can be recited.

Tamasa Puranas mention such matters. This is to satiate those who read it and not for us. Sri Ramayana quotes in certain places Rama was like Indra or Siva which are just examples to highlight the superior quality; it also states He was like Vishnu. It has never stated Rama adorned Vibhuti like Siva. The reference to Vibhuti is stated in many Puranas and even in Veda. Those are for the devotees of Siva. A Sattvic person should not adorn ash as per the ordains. One cannot read Adyatma Ramayana with these interpretations. The interpretations provided by our Purvacharyas are the basis for us. Veda and Puranas state many such matters which are not for us.

We should try to understand two matters from this query – that is, what are indriyam-s (organs/senses), and who is Indran? Indriyam-s are inanimate. When Perumal creates, the primary cause (mUla prakruti) takes up and transforms into multiple forms; indriyam-s originate due to these transformations and are classified as five organs of action and five sensory organs, (karmendriyam and jnanediryam). Karmendriyam-s are the organs that aid us to do karmas such as padha, pani, payu, vak and upastam (feet, hands, speech, procreation and excretion). Gyanendriyam is the organs that aid in gaining knowledge - like eyes, ears, nose, tongue, and skin through which gain some type of knowledge. They all belong to the inanimate group. After forming all these, Perumal proceeds to grant physical forms to the sentient beings. A sentient being’s physical body is made up of inanimate materials. Indran is one of the many sentient beings. He is then created by Brahma. When Perumal completes the inanimate forms to certain extent, Perumal ordains Brahma to continue the creation further. Indran is one of Brahma’s creations. As per scriptures, there are various reasons like good deeds to attain the position of Indra. On the whole, Indriyam-s are inanimate while Indran is a sentient being.

Perumal recognizes all matters through his swaroopam and sankalpam. He controls certain matters physically and certain others by his will. For example, by his divine will he makes the planets remain in their orbit, stars are at their positions, and the sea is within its limits. These are known as sankalpena dharakatvam; he supports them through his will. Swami Desikan has mentioned in Srimadrahasyatrayasaram that there are two kinds of dharakams.

Yadavabhyudayam is a composition of poems and not stotra. As there are certain purana-s that are for recitation, it is not wrong to recite this as well. Swami Desikan had written this so that anyone can learn its meanings.

Upa-brahmanam is the explanation of the Vedas. Smruti, Sruthi, Itihasa Puranas are considered as upa-brahmanam as they explain the Vedas. There are six Satvika puranas which are vital upa-brahmanam from which we shall infer. These also come under the Puranas.

There is no doubt that Azhwars are superior to that sages. Many have vouched for this. The core difference between them - Sages derive their knowledge through extreme penance while Perumal had bestowed upon Azhwars the supreme knowledge which is why Azhwars are greater than all the saints. There are Sri Vaishnavas among sages like Atiri, Bhrugu Maharishi, etc. Saint Agastiya is also a Sri Vaishnava, as he had social responsibility they do works for the sake of the other devotees of the demi-god. After writing Siva Puranam and other puranas Sage Vyasa had declared ‘Veda Sastram Param Nasti Na Deivan Kesavath Param’. Hence the saints have done all such works out their social responsibility and not based on their personal beliefs. Many saints have been Sri Vaishnavas. There are a few saints who are mentioned in the Vedas who belong to other religions. So, we have to take the Sri Vaishnava part alone from the puranas. We need to revere our Azhwars who are more supreme than the Saints.

Emperumanar did not perform prapatti when he offered Gadyatrayam. While submitting Gadyatrayam, all he did was contemplate on his Saranagati that was done a long time ago. Svami Desikan has shown this in his Gadya Bahsyam.