Can the Neeraajana Deepam for Lakshmi Nrisimha be lit in one half of a broken coconut?
Vidwan’s reply:
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.
Pray for answers to the list of queries related to Paduka Aradhanam:
I perform Paduka Aradhanam during every Dwadasi before paranai. On days when Acharya Thirunakshatram occurs, I have also been advised only to offer fruits or kalkaNDu (Rock Sugar). Kindly explain why must we not offer Kesari, Paaysam, etc. for Paduka.
My preceptor is the current 46th Srimad Azhagiya Singar; but I am performing aradhanam for the Paduka-s of the 45th Srimad Azhagiya Singar; should I also possess the Paduka-s of Prakrutam Srimad Azhagiya Singar?
I am using separate lamps, plates, and vessels for Paduka aradhanam which are not used for Perumal Tiruvaradhanam. (I possess only one divine bell which I use for both Perumal and Paduka Tiruvaradhanam-s. Is this correct? Or must I buy a second divine bell for Paduka aradhanam?).
Why do we sprinkle (prokshanam) of Paduka teertham before partaking? And why do we first partake Perumal teertham and sprinkle later?
I have been told to perform Paduka aradhanam at a distance from the Perumal sanctum; but when is it said that one’s Acharya is supreme than even Perumal, why is Paduka aradhanam not performed along with Perumal Tiruvaradhanam? And why must Tulasi not be offered to the Paduka-s?
A solar eclipse is set to occur in the Americas this October; will be performing Perumal Tiruvaradhanam during the solar eclipse (along with chanting of Sri Vishnu Sahasranam, performance of tharpanam). Should the Paduka thirumanjanam be performed during the eclipse or after the eclipse?
Vidwan’s reply:
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.
Should we partake in tiffin in the evenings if we perform Devarishi, and Kandarishi tharpanam every day like we do during upakarma?
Vidwan’s reply:
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.
While we consider Goddess Mahalakshmi as our mother, then why do we followers of the Vadakalai tradition not celebrate the Varalakshmi vratam festival?
Vidwan’s reply:
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.
Should we render a prayaschitta prapatti through an Acarya like moksha prapatti or can it be performed before Perumal sanctum at home? If so, please clarify how to atone for the countless Bhagavad and Bhagavata apacarams that we commit both in the mind and through words. Should we seek forgiveness from those we err?
Vidwan’s reply:
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.
Is the Narayanopanisha starting with “atha puruSO ha vai nArAyaNO” considered a prashnam on its own or is it part of a part of a prashnam of the Vedas?
Vidwan’s reply:
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”.
While saint Vyasa had categorized the Vedas for our ease of learning, then why do we have different dates in performing upakarma for each different Veda? Is utsarjanam on the same date for all or do the days differ?
Vidwan’s reply:
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.
Since the silk saris are made from silkworms, is it accepted by scriptures to wear silk saris for purity (maDi) purposes?
Vidwan’s reply:
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.
During Avani Avittam, should we perform upakarma first and then apply urdhvapundram and proceed with Perumal Tiruvaradhanam? Please explain the proper method
Vidwan’s reply:
Upakarma should be done after performing Perumal Tiruvaradhanam until Vaishvadevam.
Adiyen’s elder brother-in-law (Paternal cousin brother, Chittappa’s son, of my husband) attained Acharyan Tiruvadi two days ago. Could not perform Avani Avittam due to asaucham. Can it be performed after the asaucham period? Please clarify.
Vidwan’s reply:
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.
When should the followers of Munitrayam and Gopalarya Desika tradition observe paranai after Sri Jayanthi?
Vidwan’s reply:
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.
Can shaving be done on Sundays/Mondays/Wednesdays/Thursdays when Ekadasi or Dvadasi do not fall on these days?
Vidwan’s reply:
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.
How to identify the difference between Piccam Ekadasi (of our Srivaishnava Ekadasi) and Harivasaram (the time before the occurrence of Dvadasi)?
Vidwan’s reply:
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.
Should we observe vriddhi theetu (taint on account of a birth) like taint due to death or can it be observed leniently like visiting relatives to celebrate the birth, eating sweets, applying vermillion, and accepting betel nuts?
Vidwan’s reply:
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.
Yagyam swami had mentioned these in his Veda Vaibhavam series:
Veda parayanam should be done without referring to books
Having learnt Vedam, without chanting them every day and reciting other similar stotras instead is considered a sin.
Please advise the relevant source for these.
Vidwan’s reply:
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.
Should the disciples of Ahobila Mutt perform Paduka Aradhanam every day or only during Dvadasi? Asking because I have heard that Mutt performs Paduka Aradhanam during Dvadasi.
Vidwan’s reply:
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.
Should only those who perform tharpanam during Amavasai partake tiffin at night? Is this applicable to others in the family or are they allowed partake tiffin or cooked rice at night?
Vidwan’s reply:
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.
Adiyen’s father observed ten days theetu for the demise of clansmen (paternal uncle’s wife) can he celebrate the forthcoming festivals?
Vidwan’s reply:
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.
