Can women recite Srinivasa Gadyam and Padmavathi Gadyam? Are they both part of the Vedas?
Vidwan’s reply:
Yes, women can recite both Srinivasa Gadyam and Padmavathi Gadyam.
As per the Tenacharya tradition, it is said that the thaniyan (Eulogizing verse) “Sri Shailesha dayA pAtram” was offered by Namperumal to Mamuni; if it is true, can we recite daily the thaniyans of both Desikan and Mamuni?
Vidwan’s reply:
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.
Must we recite Desikan thaniyan only while reciting Desika Stotra or can we recite it during the recitation of other shloka-s as well?
Vidwan’s reply:
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.
Can those who are from Ramanuja Kulam recite Desikan Stotra-s, Paduka Sahasram, and other Desika Prabandham-s?
Vidwan’s reply:
It appears that ‘Ramanuja Kulam’ refers to Vaishnava-s; All Vaishnava-s can recite Desikan Stotram, Paduka Sahasram, and Desika Prabandham.
It is said that Sriranganathan himself has accepted Mamunigal as his preceptor. If so, why do we not celebrate Manuni Tirunakshatram? Adiyen is Vadakalai ayyangar; posing this query here as even after asking many Vidwan’s, have not received a satisfactory response.
Moreover, have asked this query to understand why these differences in tradition exist.
Vidwan’s reply:
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.
While Thiruvasiriyam is not classified as the last Prabandham in Iyarpa and is not a Prabandham that is recited last during sevakalam, why is this recited during Periya satrumurai?
Vidwan’s reply:
It is not evident that Thiruvasiriyam is recited during Periya satrumurai.
Can Nachiyar Thirumozhi pasurams be recited in homes?
Vidwan’s reply:
Nachiyar Thirumozhi can be recited at home.
In our tradition, Hanuman is referred to as Tiruvadi. Why is he called so? Can prapanna-s recite Hanuman Chalisa? Asking because, the line “और देवता चित्त ना धरई| हनुमत सेई सवव सुख करई” in it is contradictory. Kindly clarify adiyen’s doubt.
Vidwan’s reply:
While there are several stotras available in our tradition, no need to recite other stotras with mental discomfort.
From the Nammazhvar Tiruvadi Thozhal celebration which is based on the Thiruvaimozhi’ s last two decads, it is clear how a soul reaches Emperuman. What is the reason for a similar Tirvadi Thozhal function that is conducted for Thirumangaiyazhvar?
Vidwan’s reply:
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.
In Svami Desikan’s Prabandhasaaram, in the pasuram “vaiyagamoN poigai bhUtam pEyAzhvAr..”, after mentioning the 12 Azhvars, he has included the name of Yatiraja “iyyan aruL kaliyan yatirAsar tammODu..” towards the end. But Iramanusa Nuttrandadhi was compoased by Tiruvarangathamudanar. Why did Svami Desikan exclude Amudanar’s name and include Yatirajar’s name?
Vidwan’s reply:
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.
Like Garudadandakam, are there any shloka-s composed by our Purvacharya-s on Hanuman?
Vidwan’s reply:
There does not appear to be any such shloka-s on Hanuman composed by our Purvacharya-s.
Notes on Ashtaka Shraddham.
Vidwan’s reply:
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.
Those who are performing ashtaka and anvashtaka shraddam, can they partake in some other Bhagavata`s place, who is also performing the same Tarppanam?
Vidwan’s reply:
Yes, one can partake in another Bhagavata`s place who is also performing the same Tarppanam.
Do Ashtaka and anvashtaka Tarppanams fall on the same days for all Vedas or on different days for Sama Veda followers?
Vidwan’s reply:
Yes, Ashtaka and anvashtaka Tarppanams fall on the same days for all Vedas. There exist no such differences.
