Simple Guide to

SrIvaishNavam
Author: SrI sArathy thOthAthri

Published by Sri VaraVaraMuni Sambandhi Trust

(www.varavaramuni.com)

Book code: E-01-SGTSV-01-D Second Edition: 2021 June

Minimum Donation : ₹ 45

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 Simple Guide to SrIvaishNavam
Pronunciation guide

 A is used for “aa” sound – example: emperumAnAr,

rAmAnuja
 E is used for “yay” sound – example: EkAdhasi
 I is used for “ee” sound – example: ISvara. "ee" is also
used at times, when the word contains both "l" and "I" as
in the case of lIlA - it will be written as leelA (to avoid
confusion)
 O is used for “Oh” sound – example: Om
 U is used for “oo” sound – example: Urdhva pundram
 zh is used for very strong “l” sound – example: AzhwAr
 L is used for strong “l” sound – example: muL (thorn)
 N is used for strong “n” sound – example: nArAyaNa
 R is used for strong "r" sound - example: puRappAdu
(procession); its also used for "tr" sound in thamizh when
there is double "R" - example: uRRAr (utRAr - relative)
 d is used strong “d” sound – example: garuda
 dh is used for meek “d” sound – example: gOvindha
 t is used for strong “t” sound – example: ganta
 th is used for meek “t” sound – example: vratham
 b is used for meek “b” sound – example: budhdhi
 bh is used for strong “b” sound – example: bhakthi
 sa, sha, ksha are typed as it is – examples: samskritham,
shashti and kshamA
 S is used for strong “s” sound – example SEsha, kESava
 : is used for ha sound in samskritham words – examples:
nama: to be said as namaha

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 Simple Guide to SrIvaishNavam

Our AzhwArs and AchAryas have showed us two great

treasures - archAvathAra emperumAns and granthams
(dhivya prabandham, sthOthrams, vyAkyAnams, rahasya
granthams etc). We strive to provide access to both -
emperumAn and granthams, and the
AzhwArs/AchAryas, through our website portal
(http://koyil.org). As part of this initiative, we are
presenting printed books for the benefit of everyone.
We request and encourage everyone to make use of this
opportunity and

 get these books for oneself and develop/refresh

one's own knowledge
 get these books in bulk and place them in their
AchArya's mutt/thirumALigai, so that the AchArya
can give a copy of these books to those who
become Sishyas. These books can be studied by
Sishyas and any doubts can be clarified by the
AchArya himself - thus leading to an enriching
relationship between AchArya and Sishya.
 share them with others as a compliment during
SrIvaishNava festivals, functions at home etc and
gift them to friends/relatives during functions and
important events at their homes
 think about many other creative ways of
sharing/spreading knowledge

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 Simple Guide to SrIvaishNavam

Reading the principles explained by our pUrvAchAryas in

simple language will make us gain knowledge about our
sampradhAyam and will also stimulate the taste for
progressing further such as learning the literature in
depth through upanyAsams, kAlakshEpams etc under
qualified scholars and engaging in various kainkaryams.

With the intent of spreading this divine knowledge far

and wide to reach all SrIvaishNavas and those who are
aspiring to become a SrIvaishNava, we only expect a
minimum donation that covers the cost to print the
books. Courier/postage charges will be extra.

Please send a mail to [email protected] or a message

to +91-8220151966, 9600595273 or 9445400573, if you
are interested in getting printed copies of these books.

We also have many e-books available with us in multiple

languages at http://koyil.org/index.php/e-books/ .

Full list of printed books available at

http://koyil.org/index.php/printed-books/ and can be
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Kindly download “kOyil” app from Google Play Store or Apple

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in multiple languages.

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 Simple Guide to SrIvaishNavam

Basics of SrIvaishNavam
For SrIvaishNavas, the following points are very useful to
understand and practice in their lives on a day-to-day basis.

1. Respect SrIvaishNavas irrespective of their varNam, ASramam,

gyAnam, etc. Respect towards fellow bhAgavathas is bhagavAn’s first
expectation from his devotees.
2. Lead a simple life devoid of ego and possessiveness. Once we realize
the miniscule nature of the AthmA (self) and the grandeur nature
of bhagavAn, we can never think great about ourselves.
3. Regular interaction with one’s own AchArya is a very important
aspect. It is important and mandated for the Sishya to help his
AchArya in physical, financial needs as much as possible.
4. Perform nithya karmAnushtAnams such as snAnam, Urdhva puNdra
dhAraNam, sandhyAvandhanam etc., according to one’s own varNam
and ASramam. Through performance of such ordained activities, one
develops internal and external purity which will lead to sustenance
and nurturing of true knowledge.
5. Always wear thirumaN and SrIchUrNam (thilak) - this is our primary
identity of our servitorship towards bhagavAn. It is most important
to wear it boldly at all circumstances and never feel ashamed of it.
6. Wear traditional clothes panchakachcham, madisAr etc., as per one’s
gender, varNam, ASramam. There is nothing to feel shy about being
who we are and what our culture is – especially coming in the great
lineage of AchAryas.
7. Always engage in worshiping SrIman nArAyaNan, AzhwArs and AchAryas.
On the contrary avoid worshiping dhEvathAntharams (dhEvi
dhEvathAs - dhEvathAs such as rudhra parivAr, indhra, varuNa, agni,

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 Simple Guide to SrIvaishNavam
navagrahams, etc). This is one of the most important principles
highlighted by our pUrvAchAryas. One of the main relationships
between bhagavAn and jIvAthmA is bharthru-bhAryA (husband-wife)
relationship. Since all jIvAthmAs are feminine in nature
and bhagavAn is the singular masculine entity, all jIvAthmAs have this
common relationship with bhagavAn. So, it is imperative for one to
manifest faithfulness towards bhagavAn at all times and avoid any
relationships with dhEvathAntharams.
8. thiruvArAdhanam at home is an important aspect in a SrIvaishNava's
daily routine. emperumAn has mercifully descended into our own
homes to accept our worship. It is a great insult to ignore him and
will be very detrimental for ones own spiritual progress to ignore
perumAL at home. Even while we are travelling, it is best to carry the
thiruvArAdhana perumAL also with us. If that is not possible, at least
adequate arrangements should be made to ensure proper
thiruvArAdhanam for him either at our own home by SrIvaishNavas
or by placing him in other SrIvaishNavas' homes. It is completely
disrespectful to leave him locked in the home without daily
thiruvArAdhanam. There is a detailed discussion on thiruvArAdhanam
at http://ponnadi.blogspot.in/2012/07/srivaishnava-
thiruvaaraadhanam.html.
9. Always consume those food materials that are allowed in SAsthram
based on one’s own varNam and ASramam. Such food stuff should
first be offered to emperumAn, AzhwArs and AchAryas and then only
be consumed. We should never consume such foods that are not
offered to emperumAn. There is a detailed discussion on AhAra
niyamam at http://ponnadi.blogspot.in/2012/07/srivaishnava-
aahaara-
niyamam_28.html andhttp://ponnadi.blogspot.in/2012/08/srivaishn
ava-ahara-niyamam-q-a.html.
10. Seek out the association of SrIvaishNavas. It is important to engage
with meaningful spiritual conversations that will uplift us and help us
in our spiritual progress.
11. dhivya dhEsams, AzhwAr/AchArya avathAra sthalams and abhimAna
sthalams are important parts of our life. One should lead a life of
service in dhivya dhEsams and so on. If the circumstances are not
right presently to be engaged in such service, try to visit such holy
places frequently and also plan for such setup in the future.
12. dhivya prabandham is the most important aspect for SrIvaishNavas.
Learning the pAsurams, understanding the meanings of the same
(according to pUrvAchAryas' explanations) and putting those
principles in to practice are the 3 most important aspects which

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 Simple Guide to SrIvaishNavam
define a SrIvaishNava. dhivya prabandham develops detachment
towards worldly matters and attachment towards bhagavAn and
bhAgvathAs.
13. The lives of our pUrvAchAryas are by themselves the greatest source
of learning and inspiration for us. They have demonstrated utmost
dignity and compassion towards all beings and all the
situations/dilemmas that we come across today are addressed
clearly in their lives.
14. Study of pUrvAchArya literature is most important. One should
allocate some time on a daily basis to plunge into the greatest
available treasure, i.e., pUrvAchArya literature in the form of
vEdhAntham, dhivya prabandham, sthOthra granthams,
vyAkyAnams, historical depictions, etc. There is plenty of such
information available in our websites
(http://koyil.org/index.php/portal/) for reading.
15. Listening to kAlakshEpams (lectures of commentaries with source
text) under scholars is most important to get thorough
understanding of the essential principles. Nowadays, there are many
lectures available in CDs and websites. For those who cannot attend
these lectures personally, they can make use of such resources that
are available. Even while listening from home, one should try to be in
proper attire and listen to these lectures with attention as it would
be done in physical presence.
16. Engage in some meaningful kainkaryam. SAsthram says “servitorship
becomes devoid when there is no service” – as a servitor of SrIman
nArAyaNan, AzhwArs and AchAryas, one should always engage in
some service. It can be physical, monetary, intellectual etc. There are
so many ways to engage in service. There is also so much demand for
those who are interested in kainkaryam. One should always commit
to some service which is recurring and fulfill that too. This way, there
is constant engagement with bhagavAn and bhAgavathas.
17. Help fellow bhAgavathas and others in acquiring this most wonderful
knowledge about bhagavAn, AzhwArs and AchAryas. Constant
engagement in sharing such knowledge is mutually beneficial and
enjoyable for both the speaker and listener. Our pUrvAchAryas have
set a wonderful precedent by sharing many divine literature for the
sole purpose of uplifting everyone through true knowledge. It is the
duty of all of us to also study them carefully under proper guidance
and then share the same with our family, relatives, friends and all
those who desire for such knowledge.
18. Finally, one should constantly long for the eternal blissful life in
parama padham which is fully fitting for the true nature of the soul. A

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 Simple Guide to SrIvaishNavam
real SrIvaishNava would never fear death for that which leads to the
eternal service to bhagavAn in the most magnificient SrIvaikuNtam.
Our AzhwArs and AchAryas always served bhagavAn and
bhAgavathas when present here and desired to continue the same
after reaching parama padham also.

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 Simple Guide to SrIvaishNavam

Preface
SrI:
SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:

SrIvaishNava sampradhAyam is a very vast ocean of

auspicious aspects. This sampradhAyam was initiated by
SrIman nArAyaNan himself and subsequently propagated by
AzhwArs and AchAryas.

Our sath sampradhAyam is built on the principles of ubhaya

vEdhAntham, viz., samskritha and dhrAvida vEdhAntham.
The lives and instructions of our AchAryas play a vital role in
understanding the principles and conduct ourselves in this
path.

This is an attempt to present such essential and fundamental

principles in a very simple manner in a series of articles. Let
us see them one by one. First, it is important to have a good
grasp of the terms that are commonly used in
sampradhAyam literature. So, we shall start with the reader's
guide which lists such terms with some basic explanations.

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 Simple Guide to SrIvaishNavam
Topic of Contents

1. Reader’s guide/glossary 11
2. Introduction 21
3. pancha samskAram 25
4. AchArya-Sishya Relationship 31
5. guru paramparai 40
6. dhivya prabandham and dhivya dhESams 44
7. rahasya thrayam - the three secrets 52
8. thathva thrayam - the three entities 56
9. artha panchakam - the five essential concepts 59
10. apachArams to avoid 65

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 Simple Guide to SrIvaishNavam

1. Reader’s guide/glossary

Pronunciation:

 A is used for “aa” sound – example: emperumAnAr, rAmAnuja

 E is used for “yay” sound – example: EkAdhasi
 I is used for “ee” sound – example: Iswara
 O is used for “Oh” sound – example: Om
 U is used for “oo” sound – example: Urdhva pundram
 zh is used for very strong “l” sound – example: AzhwAr
 L is used for strong “l” sound – example: muL (thorn)
 N is used for strong “n” sound – example: nArAyaNa
 R is used for strong “r” sound – example: puRappAdu
(procession); its also used for “tr” sound in thamizh when
there is double “R” – example: uRRAr (utRAr – relative)
 d is used strong “d” sound – example: garuda
 dh is used for meek “d” sound – example: gOvindha
 t is used for strong “t” sound – example: ganta
 th is used for meek “t” sound – example: vratham
 b is used for meek “b” sound – example: budhdhi
 bh is used for strong “b” sound – example: bhakthi
 sa, sha, ksha are typed as it is – examples: samskritham,
kEshava and kshamA
 Sa is used for strong “s” sound – examples SaraNAgathi, SAsthram
 : is used for ha sound in samskritham words – examples: nama: to be
said as namaha, hari: to be said as harihi

Basic Technical terms (SrIvaishNava paribhAshai):

 AchArya, guru – spiritual master – generally relates to one who

gives thirumanthra upadhEsam
 sishya – disciple

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 Simple Guide to SrIvaishNavam
 bhagavAn – SrIman nArAyaNan
 archai/archA – emperumAn’s merciful form as divine
vigrahams in temples, mutts, homes
 emperumAn, perumAL, Iswara – My Lord, bhagavAn
 emperumAnAr – more compassionate than emperumAn – SrI
rAmAnuja
 pirAn – one who gives favours or one who helps
 pirAtti, thAyAr – SrI mahAlakshmI
 mUlavar – emperumAn’s deities that are consecrated inside
the temple in an immovable state
 uthsavar – emperumAn’s deities that are carried out in the
streets for processions, etc
 AzhwArs – vaishNava saints who were fully blessed by
bhagavAn and lived towards the end of dhvApara yugam to the
beginning of kali yugam in dhakshiNa (south) bhAratham.
AzhwAr also means one who is immersed in devotion.
 pUrvAchAryas – spiritual masters coming in the SrIvaishNava
tradition from srIman nArAyaNan
 bhAgavathas, SrIvaishNavas – one who is a servant of
bhagavAn
 araiyars – SrIvaishNavas who sing dhivya prabhandham with
music and postures in front of bhagavAn
 OrAN vazhi AchAryas – A selected set of AchAryas from periya
perumAL to maNavALa mAmunigaL – who lead the
sampradhAyam one after another.
 periya perumAL
 periya pirAtti
 sEnai mudhaliAr
 nammAzhwAr
 nAthamunigal
 uyyakkondAr
 maNakkAl nambi
 ALavandhAr (yAmunAchArya)
 periya nambi
 emperumAnAr (bhagavath rAmAnuja)
 embAr
 bhattar
 nanjIyar
 nampiLLai

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 Simple Guide to SrIvaishNavam
 vadakku thiruvIdhi piLLai
 piLLai lOkAchAryar
 thiruvAimozhi piLLai
 azhagiya manavALa mAmunigal (SrI varavaramuni)

 dhivya prabhandham – AzhwArs pAsurams also known as

aruLicheyal
 dhivya dhampathi – Divine couple – SrIman nArAyaNan and SrI
mahAlakshmi
 dhivya dhEsam – kshEthrams of bhagavAn that is glorified by
AzhwArs
 dhivya sUkthi, SrI sUkthi – words of
bhagavAn/AzhwArs/AchAryas
 abhimAna sthalams – kshEthrams of bhagavAn which were
dear to pUrvAchAryas

 pAsuram – verse/SlOkam
 padhigam – decad (a collection of 10 pAsurams)
 paththu – centum (a collection of 100 pAsurams)

 General terms – specific meanings (these are commonly used

SrIvaishNava terms)
o kOyil – SrIrangam
o thirumalai – thiruvEnkatam, thirumAlirunchOlai is also
said as thirumalai
o perumAL kOyil – kAnchipuram
o perumAL – SrI rAma
o iLaya perumAL – lakshmaNa
o periya perumAL – SrIranganAthan (mUlavar)
o namperumAL – SrIranganAthan (uthsavar)
o AzhwAr – nammAzhwAr
o swAmy – SrI rAmAnuja
o jIyar, periya jIyar – maNavALa mAmunigaL

 svarUpam – true nature

 rUpam – form
 guNam – auspicious quality/attribute
o parathvam – supremacy

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 Simple Guide to SrIvaishNavam
o saulabhyam – easy accessibility
o sauseelyam – magnananimity
o saundharyam – bodily beauty
o vAthsalyam – motherly forbearance
o mAdhuryam – sweetness
o krupai, karuNai, dhayA, anukampA – mercy, grace,
kindness

 SAsthram – authentic scriptures which guide our actions –

vEdham, vEdhAntham, pAncharAthram, ithihAsams,
purANams, AzhwArs’ dhivya prabhandhams, AchAryas’ works
– sthOthrams, vyAkyAnams.
 karma – action. Also closely related to puNya (virtues) and
pApa (vices/sins).
 mOksham – liberation – to be freed from bondage
 bhagavath kainkarya mOksham – being eternally engaged
in kainkaryam in paramapadham after being freed from
bondage
 kaivalyam – enjoying the self eternally after being freed
from bondage
 karma yOgam, gyAna yOgam, bhakthi yOgam – ways through
which one can reach bhagavAn
 prapaththi, SaraNAgathi – total surrender – accepting
bhagavAn as the only way to achieve him. prapannas that have
taken refuge at an AchArya’s lotus feet are called AchArya
nishtars.
 AchArya nishtai – being totally surrendered to AchArya
 AchArya abimAnam – being cared affectionately by the
AchArya

 pancha samskAram (samAsrayaNam) – purificatory process to

prepare a person to be engaged in kainkaryam (both in this
samsram and paramapadham)- includes following five aspects
 thApa (heat) – Sanka chakra lAnchanam – heated
impression of Sanka and chakra on our shoulders. This
identifies that we are property of emperumAn – just like a
vessel is marked with the symbols of the owner, we are
marked with the symbols of emperumAn.

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 Simple Guide to SrIvaishNavam
 puNdra (symbol) – dvAdhASa Urdhva puNdra dhAraNam –
wearing of Urdhva puNdram (thirumaN and SrIchUrNam)
in twelve parts of the body.
 nAma (name) – dhAsya nAmam – a new name given by
the AchArya (rAmAnuja dhAsan, madhurakavi dhAsan,
SrIvaishNava dhAsan).
 manthra – manthrOpadhESam – learning the secret
manthra from the AchAryan; manthram means that which
relieves the chanter from grief – thirumanthram, dhvayam
and charamaslokam which releases us from samsAra.
Please see http://ponnadi.blogspot.in/2015/12/rahasya-
thrayam.html for more details.
 yAga – dhEva pUjA – learning the thiruvArAdhanam
process
 kainkaryam – service to bhagavAn, AzhwArs, AchAryas,
bhAgavathas
 thiruvArAdhanam – worship of emperumAn (pUja)
 thiruvuLLam – divine heart/desire
 SEshi – master
 SEsha – servant
 SEshathvam – being ready to serve emperumAn anytime (like
lakshmaNa who was always willing to serve SrI rAma)
 pArathanthriyam – being at the total disposal of emperumAn
(like bharathAzhwAn who obeyed SrI rAma at all times and
even accepted to stay in separation from SrI rAma) and his
devotees.
 svAthanthriyam – being independent
 purushakAram – recommendation/pacifying – SrI
mahAlakshmi is considered as the one who recommends to
emperumAn that jIvAthmAs are accepted even if they are not
qualified. AchAryas are considered as pirAtti’s (SrI
mahAlakshmi) representative in this world. The person who
performs purushakAram mainly requires 3 qualities
o krupai – mercy on the suffering jIvAthmAs
o pArathanthriyam – total dependence on bhagavAn
o ananyArhathvam – completely being at bhagavAn’s
disposal
 anya SEshathvam – to be serving anyone other than bhagavAn
and bhAgavathas

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 Simple Guide to SrIvaishNavam
 vishayAntharam – worldly pleasures – i.e., anything other than
kainkaryam
 dhEvathAntharam – True dhEva is SrIman nArAyaNan. Any
Other jIvAthmA who may be confused to be dhEva is
dhEvathAntharam (there are many jIvAthmAs who are
appointed by bhagavAn for the smooth functioning of this
material world. They are also bound in this world by karma).
 svagatha svIkAram – us accepting bhagavAn/AchArya (tinge of
I – ahankAram)
 paragatha svIkAram – bhagavAn/AchArya accepting us out of
his own desire without being asked/compelled
 nirhEthuka krupA – causeless mercy – constant mercy of
bhagavAn that is not instigated by jIvAthmA
 sahEthuka krupA – jIvAthmA’s self-efforts instigating
emperumAn’s mercy
 nithya – nithya sUri(s) who serve emperumAn in
paramapadham (and wherever else he is) – nithya is always
pure and have been eternally free.
 muktha – one who was bound in this material world but
eventually reached paramapadham and thus became pure and
servitor of bhagavAn
 badhdha – one who is bound in this material world currently.
Also known as samsAri.
 mumukshu – one who desires mOksham
 prapanna – one who is surrendered to emperumAn – similar to
mumukshu
 Artha prapanna – one who wants to be relieved from the
sorrows of material world at once
 dhruptha prapanna – one who is surrendered but can
serve bhagavAn and bhAgavathas in this material world for
some time and eventually wanting to serve in
paramapadham

 thIrtham – holy water

 SrIpAdha thIrtham – charaNAmrutham – water that was used
to wash the lotus feet of AchAryas
 bhOgam – food (or anything) that is ready to be offered to
bhagavAn

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 Simple Guide to SrIvaishNavam
 prasAdham – food (or anything) that is offered to bhagavAn
and that can be subsequently consumed by SrIvaishNavas
 uchchishtam – another term for prasAdham (also means food
remnants), at times it could just mean contaminated (food
touched by the lips of others) – depends on the context
 padi – a term used for bhOgam
 sAththuppadi – sandalwood paste

 SatAri, SrI SatakOpam, etc – lotus feet of SrIman nArAyaNa.

nammAzhwAr is called SrI satakOpam since he is considered to
be the lotus feet of emperumAn.
 madhurakavigaL – lotus feet of nammAzhwAr
 SrI rAmAnujam – lotus feet of nammAzhwAr at AzhwAr
thirunagari
 SrI rAmAnujam – lotus feet of all AzhwArs
 mudhaliyANdAn – lotus feet of SrI rAmAnuja
 ponnadiyAm senkamalam – lotus feet of mAmunigaL
 Usually confident sishya is considered to be lotus feet. For
example, parAsara bhattar is the lotus feet of embAr, nanjIyar
is the lotus feet of bhattar, nampiLLai is the lotus feet of
nanjIyar, etc.

 vibhUthi – wealth/opulence
 nithya vibhUthi (paramapadham/SrIvaikuntam – spiritual
world)
 leelA vibhUthi (samsAram – material world where we live
currently)

 adiyEn, dhAsan – addressing oneself in a humble way

(replacement for I) – humble self
 dhEvarIr, dhEvar, SrImAn – addressing another SrIvaishNava –
your grace
 ezhundharaLuthal – coming, sitting
 kaN vaLaruthal – sleeping
 nIrAttam – bathing
 sayanam – lying down
 SrIpAdham – carrying bhagavAn/AzhwAr/AchAryas in a
palanquin

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 Simple Guide to SrIvaishNavam
 thiruvadi – lotus feet (can also mean hanumAn)

 vyAkyAnam – commentary
 upanyAsam – lecture
 kAlakshEpam – lecture with line by line reading of source text
and giving explanation based on the original text

 ashta dhik gajas – 8 AchAryas established by maNavALa

mAmunigaL to initiate disciples into SrIvaishNava
sampradhAyam and to propagate the sath sampradhAyam far
and wide
 74 simhAsanAdhipathis – 74 AchAryas established by SrI
rAmAnuja to initiate disciples into SrIvaishNava
sampradhAyam and to propagate the sath sampradhAyam far
and wide

Philosophy related terms

 visishtAdhvaitham – philosophy which explains one supreme

brahmam (bhagavAn) with chith (sentients) and achith
(insentients) as his body/attributes
 sidhAntham – our principle
 mithunam – couple – perumAL and pirAtti
 EkAyanam – Accepting supremacy of nArAyaNa without giving
due importance to his Sriya:pathithvam (that he is the master
of SrI mahAlakshmi)
 mAyAvAdham – philosophy which explains singular brahmam
with everything else observable as illusion
 Asthika – One who accepts SAsthram (see above for definition)
as pramANam
 nAsthika – One who rejects SAsthram
 bAhya – One who rejects SAsthram
 kudhrushti – One who accepts SAsthram but misinterprets that
to his convenience
 Aptha – trustworthy source
 pramA – valid knowledge
 pramEyam – object of valid knowledge
 pramAthA – deliverer of valid knowledge

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 Simple Guide to SrIvaishNavam
 pramANam – means to acquire valid knowledge
 prathyaksham – senses (ears, eyes, etc) which help direct
observation
 anumAnam – knowledge derived based on previous
observations
 Sabdham – Words of SAsthram/trustworthy source

 thathva thrayam – three realities/entities which must be

clearly understood by prapannas. Please see
http://ponnadi.blogspot.in/p/thathva-thrayam.html for more
details.
 chith, chEthanam, jIvAthmA – soul, sentient being
 achith, achEthanam, prakruthi – matter, insentient being
 ISwara – bhagavAn SrIman nArAyaNan

 rahasya thrayam – three confidential manthrams/matters –

instructed by AchArya during pancha samskAram. Please see
http://ponnadi.blogspot.com/2015/12/rahasya-thrayam.html
for more details.
 thirumanthram – ashtAkshara mahA manthram
 dhvayam – dhvaya mahA manthram
 charama slOkam – Generally refers to sarva dharmAn
parithyajya gIthA slOkam. There is also rAma charama
slOkam (sakrudhEva prapannAya) and varAha charama
slOkam (sthithE manasi).
 artha panchakam – five essential principles- instructed by
AchArya during pancha samskAram. Please see
http://ponnadi.blogspot.com/2015/12/artha-panchakam.html
for more details.
 jIvAthmA – sentient beings
 paramAthmA – bhagavAn
 upEyam, prApyam – goal to achieve – kainkaryam
 upAyam – means/way to achieve the goal
 virOdhi – hurdles in achieving the goal
 AkAra thrayam – the three essential positions/qualities every
jIvAthmA should have
 ananya SEshathvam – Accepting bhagavAn as the only
master

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 Simple Guide to SrIvaishNavam
 ananya SaraNathvam – Accepting bhagavAn as the only
refuge
 ananya bhOgyathvam – While normally its explained as
“enjoying bhagavAn only”, the top-most principle is
“Accepting bhagavAn as the only enjoyer” i.e., “being
enjoyed by bhagavAn only”

 sAmAnAdhikaraNyam – sAmAnAdhikaraNyam means more

than one aspect/attribute having one common substratum. It
also means two or more words focussed on explaining a single
entity. A simple example is mrudh gatam (clay pot). This talks
about gatam (pot) being the substratum and having two
attributes – being made of mrudh (soil/clay) and gatathvam
(being a pot). Another example is “Sukla: pata:” (white cloth).
This talks about patam (cloth) being the substratum and
having two attributes – Sukla (white color) and patathvam
(being a cloth). Similarly, brahmam/bhagavAn being the
substratum of all entities is explained through this principle of
sAmAnAdhikaraNyam. This is a separate and detailed subject
which can be learned from scholars who are well versed in
samskrutha vyAkaraNam and vEdhAntham.
 vaiyadhikaraNyam – vaiyadhikaraNyam means two or more
aspects having different substratum. For example, a chair may
be held by the earth and a flower pot may be held by a table. It
also means two or more words that are focussed on explaining
different entities.

 samashti Srushti – bhagavAn performs creation upto pancha

bhUthams (five elements) and appoints a jIvAthmA as brahmA.
Upto this stage, it is called samashti srushti.
 vyashti Srushti – bhagavAn empowers brahmA, rishis, etc., (by
being the antharyAmi) to create variegated forms of entities.
This stage is called vyashti srushti.
 vyashti samhAram – bhagavAn empowers rudhran (Siva),
agni, etc., (by being the antharyAmi) to annihilate the
material existence.
 samashti samhAram – bhagavAn consuming the five
elements and the remaining entities himself.

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 Simple Guide to SrIvaishNavam

2. Introduction

SrIman nArAyaNan, for the upliftment of the samsAris (bound

souls), out of his causeless mercy, reveals the SAsthram (vEdham)
to brahmA during Srushti (creation). vEdham is the ultimate
pramANam for vaidhikas. A pramAthA (AchAryan) can determine
the pramEyam (emperumAn) only through pramANam (SAsthram).
Just like emperumAn has akila hEya prathyanIkathvam (opposite to
all bad qualities) and kalyANaikathAnathvam (abode of all
auspicious qualities) which differentiate emperumAn from every
other entity, vEdham has the following important qualities (that
differentiate it from other pramANams):

 apaurushEyathvam - not created by any individual (at the

outset of every creation, emperumAn teaches vEdham to
brahmA who in turn propagates the same). Hence errors of
individual's sense-perception etc., are absent.

 nithyam - it is eternal - with no beginning and no end - it is

revealed time and again by emperumAn who is fully cognizant
of the contents of vEdham.

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 Simple Guide to SrIvaishNavam
 svatha prAmANyathvam - all vEdha vAkyams are self-sufficient,
i.e., we don’t need anything more to prove the validity of the
same.

While vEdham is just one vast body of scripture, vEdha vyAsa,

considering the limited capacity of human intelligence in the
future, divided the vEdham into rig, yajur, sAma and atharva
vEdhams.
vEdhAntham is the essence of vEdham. vEdhAntham is the
collection of upanishadhs which talks about the intricate details
about emperumAn. While vEdham talks about the process of
worship, vEdhAntham talks about bhagavAn who is the object of
worship. There are many upanishadhs, but the following are
considered as the most important:
 aitharEya
 bruhadhAraNyaka
 chAndhOgya
 isha
 kEna
 kathA
 kaushIdhiki
 mahA nArAyaNa
 mAndukya
 muNdaka
 prashNa
 subhAla
 svEthasvathAra
 thaiththriya
brahma sUthram that is compiled by sage vEdha vyAsa is also
considered to be part of vEdhAntham since it is the essence of
upanishadhs.
Since, vEdham is anantham (endless - huge) and vEdhAntham is
very complicated and the capacity of human intelligence is limited
(which can lead to misunderstandings and misinterpretations), we

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 Simple Guide to SrIvaishNavam
have to understand vEdham/vEdhAntham through smruthi,
ithihAsam and purANams.

 smruthi is the collection of dharma SAsthrams which are

compiled by great sages like manu, vishNu hAritha,
yAgyavalkya, etc.

 ithihAsams are the collection of SrI rAmAyaNam and

mahAbhArtham - the two great epics. SrI rAmAyaNam is
considered as the sharaNAgathi SAsthram and
mAhAbhAratham is considered as panchamO vEdham (fifth
vEdham after the rig, yajur, sAma and atharva vEdhams).

 purANams are the collection of 18 main purANams (brahma

purANam, padhma purANam, vishNu purANam, etc) and many
upa (minor) purANams which are compiled by brahmA. Of
these 18 purANams, brahmA himself declares that when he is
in the mode of sathvam (goodness) he glorifies vishNu, in the
mode of rajas (passion) he glorifies himself and in the mode of
thamas (ignorance) he glorifies Siva, agni, etc.

Even with the existence of all of these, instead of gaining true

knowledge through SAsthram and looking out for the true goal,
samsAris were still engaged in materialistic aspirations.
emperumAn then personally descended as many avathArams, only
to see many disrespecting him and even fighting with him.
Realizing that he should prepare a jIvAthmA to help the samsAris
(like a deer is used to capture another deer by a hunter), he picked
a select few jIvAthmAs and gave them blemishless divine
knowledge. These jIvAthmAs became to be famously known as
AzhwArs (ones who are immersed in bhagavath anubhavam). They
are headed by nammAzhwAr (prapanna kula kUtasthar/vaishNava
kulapathi) and are said to be 10 in number - poigai AzhwAr,
bhUthaththAzhwAr, pEyAzhwAr, thirumazhisai AzhwAr,
nammAzhwAr, kulaSEkara AzhwAr, periyAzhwAr, thoNdaradippodi
AzhwAr, thiruppANAzhwAr and thirumangai AzhwAr. madhurakavi

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 Simple Guide to SrIvaishNavam
AzhwAr (disciple of nammAzhwAr) and ANdAL (daughter of
periyAzhwAr) are also added into AzhwArs goshti at times.
AzhwArs who were fully blessed by emperumAn preached the
divine knowledge to many. Still, since they were immersed in
bhagavath anubhavam their focus was on mangaLAsAsanam to
emperumAn.

emperumAn, wanting to uplift more jIvAthmAs from samsAram,

divinely arranged the appearance of AchAryas starting with
nAthamunigaL and ending with maNavALa mAmunigaL (SrI
varavaramuni). bhagavath rAmAnuja who is an avathAra visEsham
(special incarnation) of Adhi sEshan, appears right in the middle of
our AchArya paramparai and he leads this SrIvaishNava
sampradhAyam and visishtAdhvaitha sidhdhAntham to great
heights. Following the works of great rishis parAsara, vyAsa,
dhramida, tanka, etc., he firmly establishes the visishtAdhvaitha
principles. He establishes 74 AchAryas as simhAsanAdhipathis and
instructs them to bring SrIvaishNavam to everyone who has the
desire to learn about emperumAn and gain true knowledge. It is
due to his great deeds and him being the ultimate saviour of all,
this smpradhAyam became to be popularly known as SrI rAmAnuja
dharSanam. Subsequently, He re-appears as maNavALa
mAmunigaL to propagate the dhivya prabandhams and their
meanings fully. periya perumAL accepts maNavALa as his own
AchAryan in SrIrangam periya kOyil and completes the AchArya
rathnahAram which started from him. After the time of maNavALa
mAmunigaL, his main disciples, famously known as ashta dhik
gajangaL (eight elephants) headed by ponnadikkAl jIyar further
propagate the SrIvaishNava sampradhAyam everywhere.
Subsequently, many AchAryas appear in this sampradhAyam and
continue the great work of our pUrvAchAryas.

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 Simple Guide to SrIvaishNavam

3. pancha samskAram

periya nambi performing pancha samskAram to SrI rAmAnuja

How do we become a SrIvaishNava?

According to our purvAchAryas, there is a mechanism through

which one becomes a SrIvaishNava. This process is called "pancha
samskAram" (initiation in to the sampradhAyam).

samskAra means the process of cleansing or purifying. It is the

process which transforms one from an unqualified state to a
qualified state. It is by this process one first becomes a
SrIvaishNava. Just like taking birth in a brAhmaNa family makes it
easy for someone to become a brAhmaNa by going through the
brahma yagya process, taking birth in a SrIvaishNava family makes
it easy for someone to become a SrIvaishNava through the pancha
samskAram process. The beauty here compared to the brAhmaNa
family example is, one need not be born in a SrIvaishNava family to
become a SrIvaishNava - because SrIvaishNavam is associated to
the soul while brAhmaNyam is just associated with the body. There
is no distinction done based on caste, creed, nationality, sex,
financial situation, family situation, etc - whoever desires to be put
on the path of salvation can be included in this fold. Also, after
becoming a SrIvaishNava, it is very important to completely avoid

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 Simple Guide to SrIvaishNavam
any association with dhEvathAntharams (demi-gods like brahmA,
Siva, dhurgA, subramaNya, indhra, varuNa, etc., who are
controlled by emperumAn) and those who are associated to such
dhEvathAntharams.

pancha samskAram

pancha samskAram or samASrayaNam is the process that is

explained in SAsthram to prepare an individual to become a
SrIvaishNava. The following SlOka explains the different aspects of
pancha samskAram - "thApa: puNdra: thathA nAma: manthrO
yAgaScha panchama:". The five activities which happen during the
pancha samskAram are:

 thApa (heat) - Sanka chakra lAnchanam - heated impression of

Sanka and chakra on our shoulders. This identifies that we are
property of emperumAn - just like a vessel is marked with the
symbols of the owner, we are marked with the symbols
of emperumAn.
 puNdra (symbol) - dwAdhAsa urdhva puNdra dhAranam -
wearing of Urdhva puNdram (thirumaN and SrIchUrNam) in
twelve parts of the body.
 nAma (name) - dhAsya namam - a new name given by the
AchArya (rAmAnuja dhAsan, madhurakavi dhAsan,
SrIvaishNava dhAsan).
 manthra – manthra upadhESam - learning the secret manthra
from the AchArya; manthram means that which relieves the
chanter from grief - thirumanthram, dhvayam and charama
SlOkam which release us from samsAram.
 yAga - dhEva pUjA - learning the thiruvArAdhanam process to
worship emperumAn daily at home.
 Prerequisites

Akinchanyam (considering oneself to be completely

incapable/unworthy) and ananya gathithvam (having no-other
go) are two important prerequisites before Surrendering to
emperumAn. Only in such state, one can fully surrender to

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 Simple Guide to SrIvaishNavam
emperumAn and let emperumAn uplift oneself.

Goals of pancha samskAram

 As SAsthram says, thathva gyAnAn mOksha lAbha: - by gaining

knowledge about the brahmam, one gets mOksha. By getting
valuable knowledge from an AchArya in artha panchakam
(brahmam - God, jIvAthmA - soul, upAyam - means to attain
God, upEyam - the result, virOdhi - hurdles which are blocking
the result) which is part of the manthra upadhESam, we
become eligible to secure the ultimate goal - performing
kainkaryam in nithya vibhUthi (spiritual realm) to Sriya:pathi.
Also real knowledge is to accept oneself to be totally
dependant on bhagavAn.
 While in the current life, performing kainkaryam to our
AchArya and SrIvaishNavas (by doing in many possible ways)
andarchAvathAra emperumAn - through thiruvArAdhanam at
home and dhivya dhESa kainkaryam.
 It is also important to share this great message with others to
help them to benefit spiritually. SrI rAmAnuja, as part of his
main instructions, first instruct us to learn SrI bhAshyam,
thiruvAimozhi and teach them to others.
 Here, the AchArya administers the divine union of jIvAthmA
and paramAthmA. Though we are called prapannas at times, in
real sense, SrI rAmAnuja and all our predecessors have shown
that we are Acharya nishtas, i.e., one who depend fully on
AchArya for everything. This pancha samskAram is also
considered as the real birth for the jIvAthmA, since it is at this
point, the jIvAthmA realizes its true nature and surrenders to
emperumAn. It is because of this divine connection which is
like the bondage between a husband (paramAthmA) and wife
(jIvathmA), there is constant emphasis of avoidance of other
dhEvathAs.

So, as explained here, this philosophy of SrIvaishNavam is to

leave this samsAram (material realm) to go to parama padham
(spiritual realm) to perform uninterrupted kainkayam

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 Simple Guide to SrIvaishNavam
to Sriya:pathi (Sriman nArAyaNan).

Who can perform pancha samskAram?

SrIvaishNavam, although an eternal philosophy, was rejuvenated

by AzhwArs and AchAryas. Sri rAmAnuja studied the SAsthram and
re-established the norms which were lost over time based on the
instructions from his preceptors - nAthamunigaL, ALavandhAr, etc.
He established 74 simhAsanAdhipathis (AchAryas/spiritual
preceptors) and authorized them to perform pancha samskAram
to the individuals who understand this goal of life (leaving
samsAram to go to paramapadham). Anyone who comes in those
lineages can perform pancha samskAram. He (as well as maNavALa
mAmunigaL) established certain Mutts (Monasteries) and jIyar
swAmis (sanyAsis) whose lineages are also authorized to perform
pancha samskAram to individuals aspiring to become a
SrIvaishNava.

What should we do on the day of our pancha samskAram or

samASrayaNam?

 Wake up early on the morning.

 Meditate upon SrIman nArAyaNan, AzhwArs and AchAryas.
This the day of our real birth – birth of knowledge.
 Perform nithya karmAnushtAnams (snAnam, Urdhva puNdra
dhAraNam, sandhyA vandhanam, etc).
 Reach AchAryan’s mutt/thirumALigai on time. Carry some
fruits, vasthrams (clothes for perumAL/AchAryan),
sambhAvanai (monetary) etc., whatever possible.
 Undergo samASrayaNam.
 Accept SrIpAdha thIrtham of AchAryan.
 Listen to AchAryan’s instructions attentively.
 Accept prasAdham at the mutt/thirumALigai.
 Spend the day at the mutt/thirumALigai and learn about the
sampradhAyam as much as possible directly from AchArya.
 Avoid rushing to office etc., immediately after samASrayaNam
– reserve it to be a quiet and tranquil day filled with gratitude

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 Simple Guide to SrIvaishNavam
for the guru paramaparai. Let this day be the beginning of
many more such transcendental days.

Is pancha samskAram the beginning or the end?

It is common misunderstanding that, this samASrayaNam is a

simple ritual and is the end. But that is completely wrong. This is
the beginning of our journey in SrIvaishNavam. The ultimate goal is
set (to be engaged in eternal service to SrI mahAlakshmi and
SrIman nArAyaNan) and the process is given by our purvAcharyas -
accepting bhagavAn as the means through the AchArya and be
willing to joyfully follow the principles outlined by the AchArya. It
is most fitting for the true nature of every jIvAthmA to accept this
principle, apply it practically in their day-to-day lives and be
uplifted.

In mumukshuppadi, sUthram 116, piLLai lOkachArya highlights the

conduct of a SrIvaishNava (one who has undergone pancha
samskAram).

1. Giving up all attachments towards worldly matters completely.

2. Holding on to SrIman nArAyaNan as the only refuge.
3. Having full faith in the accomplishment of the real goal
(eternal kainkaryam).
4. Having constant craving to accomplish that real goal as soon as
possible.
5. While in this world, spending one's time in dhivya dhESams
being engaged in enjoying emperumAn's qualities and serving
him.
6. Understanding the greatness of such devotees of bhagavAn
who are having the aforementioned qualities and being joyful
seeing them.
7. Having the mind fixed on thirumanthram and dhvaya mahA
manthram.
8. Having great loving devotion towards one's own AchArya.
9. Being grateful towards AchArya and emperumAn.

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 Simple Guide to SrIvaishNavam
10. Associating with sAthvika SrIvaishNavas (gentle devotees) who
have true knowledge, detachment and peace.

For more detailed explanation of these points, please visit

http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-
5.html .

At this point, we should also be grateful towards bhagavath

rAmAnuja who institutionalized this pancha samskAram in a grand
manner and propagated the same through many of his disciples
(74 simhAsanAdhipathis). All of that was done by him due to his
overwhelming compassion towards all jIvAthmAs who are covered
with ignorance in this material world and are shunning from their
natural duty of performing mangaLASAsanam (praying for the well-
being) to emperumAn. We will see more about this aspect in
subsequent articles.

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 Simple Guide to SrIvaishNavam

4. AchArya-Sishya Relationship
In the previous article we saw how pancha samskAram begins ones
journey as a SrIvaishNava. We also saw the beginning of a unique
relationship named "AchArya-Sishya" relationship. Since this is
such an important aspect in our sampradhAyam, let us understand
a little bit more about this relationship based on purvAchArya sri
sUkthis.

AchArya literally means "one who has learnt SAsthram, applying it

in his own life and teaching it to others". It is also said in the
SAsthram that "even a sanyAsi, if he does not
accept vishNu parathvam (supremacy of Lord vishNu), he must be
considered to be a chandALan only". So it is imperative that
AchArya must be a vaishNava - i.e. one who accepts Sriman
nArAyaNan as the supreme god and is trying to please him every
moment in his every action. Our purvAchAryas have insisted that
one who performs the thirumanthra upadhESam (along with
dhvayam and charama slOkam) during pancha samskAram is the direct
AchArya.
Sishya means one who undergoes SikshA (correction/purification).
It is generally translated as disciple in English - which means one
who is to be disciplined. Here the Sishya gets himself/herself
shaped into a proper mould under the guidance of the AchArya.

udaiyavar – AzhwAn (ideal AchArya – Sishya), kUram

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 Simple Guide to SrIvaishNavam
Our purvAchAryas have discussed the qualities of AchArya and
Sishya in a very detailed manner. To start with they have
established based on the SAsthram that AchArya-Sishya
relationship is exactly the same as father-son relationship. Just like
the son is always totally subservient to the father, Sishya must also
be totally subservient to the AchArya.

In bhagavath gIthA, kaNNan emperumAn says "thadh vidhdhi

praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam
gyAninas thathva dharSina:". This nicely summarises the qualities
of AchArya and Sishya. In the first line, he says that "you should
submissively approach an AchArya, render service to him with
humility and ask him questions submissively". In the second line he
says"the AchArya will teach you that gyAnam as he has understood
the real thathvam (that is bhagavAn)".

Some of the qualities that are expected out of an AchArya are:

 AchAryas are generally equated to pirAtti (SrI mahAlakshmi) -

their main job is to do purushakAram (recommendation as
done by pirAtti) to emperumAn.
 Just like pirAtti, they should also accept that they are only
subservient to emperumAn, they accept emperumAn as the
only upAyam and their acts are for the enjoyment of
emperumAn only.
 They should be full of krupai (compassion) - to accept Sishyas,
develop their Athma gyAnam (knowledge about self) and
vairAgyam (detachment), and involve the Sishyas in
bhagavath/bhAgavatha kainkaryam.
 Per mAmunigaL's dhivya SrIsUkthi, AchArya must only be
focussed on Sishya's Athma rakshanam (uplifting the soul).
 piLLai lOkAcharyAr says "An AchArya should have proper
knowledge about self, Sishya and the result".
 He should think that he is not the AchArya but his AchArya
is the AchArya.

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 Simple Guide to SrIvaishNavam
 He should think that his Sishya is not his Sishya but his
AchArya's Sishya.
 He should think the result is to create a well matured
Sishya who will constantly perform mangaLASAsanam
to emperumAn - nothing else.
 As explained in vArthA mAlai grantham and SishtAchAram (as
in elder's practices), AchArya should treat his Sishya with great
respect - since the Sishya has come to AchArya (without
analysing the AchArya’s qualities/capabilities) for total
protection purely based on injunctions in SAsthram.
 It is explained by our purvAchAryas that
even emperumAn likes to be an AchArya. That is why he chose
to be the first AchArya in our OrAN vazhi guru paramparai
(disciplic succession). He also likes to have an AchArya for
himself - that is why he chose the most perfect AchArya for
himself - azhagiya maNavALa mAmunigaL.

Some of the qualities that are expected out of a Sishya are:

 piLLai lOKAchAryar says
 Sishya should free himself from everything (i.e., aiSwaryam
and AthmAnubhavam) other than emperumAn and
AchArya
 Sishya should be ready to serve his AchArya at anytime in
all the ways
 Sishya should feel mental agony by looking at this material
world
 Sishya should have desire in bhagavath vishayam and
AchArya kainkaryam
 Sishya should be free of jealousy when learning about
bhagavath/bhAgavatha glories
 A Sishya must think all his wealth belongs to his AchArya. He
should only take as much is required for him for dhEha
dhAraNam (to run the basic livelihood).
 A Sishya should also think that his AchArya is everything for
him as explained by ALavandhAr in "mAthA pithA
yuvathaya: ..." slOkam.
 He should take care of his AchArya's livelihood.

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 Simple Guide to SrIvaishNavam
 mAmunigaL also explains in upadhESa raththina mAlai that
"one should not stay away from his AchArya even for a
moment when he is in this world".
 A Sishya should glorify his AchArya in his presence and always
have upakAra smrithi (gratitude) for the knowledge that is
given by his AchArya to him.
It is also explained that it is inappropriate for the Sishya to do
Athma rakshaNam of his AchArya (i.e., Sishya should never
perform svarUpa sikshai (corrections) to AchArya) and
inappropriate for the AchArya to do dhEha rakshaNam of Sishya
(i.e., Sishya should not expect that the AchArya will take care of his
livelihood).

As explained by piLLai lOKAchAryar, it is very difficult to be a Sishya

(and also we do not really understand to be a proper Sishya no
matter how much we learn about it). That is
why emperumAn himself took the form of "nara" rishi and became
the Sishya of "nArAyaNa" rishi (who is an avathAram
of emperumAn as well) to learn thirumanthram and demonstrate
how one should be a proper disciple.
With this background, we can also try to understand the different
categorizations of AchAryas.

anuvruththi prasannAchArya and krupA mAthra prasannAchArya

anuvruththi prasannAchArya
During the days before emperumAnAr , the AchAryas were testing
the prospective Sishyas for their level of dedication before
accepting them. It was customary for a prospective Sishya to go to
his AchArya's residence, stay with him and serve him for a full year
before being accepted.

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 Simple Guide to SrIvaishNavam
krupA mAthra prasannAchArya

But when emperumAnAr saw the nature of kali yugam, he realized

that if AchAryas are like this, only a very few will be motivated
towards giving up worldly attachments and many will not be able
to satisfy the demands of the AchAryas. So, out of his unbounded
mercy, emperumAnAr relaxed the rules and gave this most
valuable knowledge to those who had the true desire to learn
bhagavath vishayam. So the qualification was changed from
“deserving” to “desiring” candidates. He also laid the guidelines for
his Sishyas to follow the same methodology and brought in several
thousands of people into the fold of SrIvaishNavam out of his
grace. Starting with emperumAnAr, our AchAryas are called krupA
mAthra prasannAchAryas.
mAmunigaL, explains this concept wonderfully in his upadhESa
raththina mAlai pAsuram "OrAN vazhiyAi upadhEsitthAr munnOr,
ErAr ethirAsarar innaruLAl pArulagil Asai udayOrkkellAm AriyargAL
kURum enRu pEsi varambharuththAr pin”.

uththAraka AchArya and upakAraka AchArya

In charama upAya nirNayam - a work done by nAyanArAchchAn

piLLai, he explains these two types of AchAryas. This grantham
establishes the glories of emperumAnAr very clearly.

uththAraka AchArya

uththAraka AchArya is the one who is capable of taking some one

from samsAram and placing him/her in paramapadham easily. It is
explained that Sriman nArAyaNan, nammAzhwAr and
emperumAnAr are the only 3 uththAraka AchAryas (Of
course, maNavALa mAmunigaL who is yathi punaravathAram is
also established as an uththAraka AchArya by erumbi appA in his
varavaramuni Sathakam).

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 Simple Guide to SrIvaishNavam
 SrIman nArAyaNan is the prathamAchArya (first AchArya) and
being sarvagyan (omniscient), sarva sakthan (omnipotent) and
so on, he can easily give mOksham to anyone.

 nammAzhwAr who was hand-picked by emperumAn to give

knowledge to samsAris and correct them is also capable of
giving mOksham to anyone. This is understood from his own
words in thiruvAimozhi - "ponnulagu ALirO, bhuvani muzhuthu
ALIro". He is asking the birds which he is sending dhUthu (as
messenger) to emperumAn, that he can give both nithya
vibhUthi and leelA vibhUthi to them as sambhAvanai
(allowance) for their recommendation.

 emperumAnAr was declared as udaiyavar - the controller of

ubhaya vibhUthi - by SrI ranganAthan and
thiruvEnkatamudaiyAn (SrInivAsa – thirumalA). Not only he
was immersed in bhagavath anubhavam, he also lived in leelA
vibhUthi for a long period (120 years) and served
emperumAn's mission fully. He established proper temple
worship, initiated 1000s of Sishyas, established 74
simhAsanAdhipathis to carry forward the divine message.

emperumAn acts purely according to SAsthram, he either gives

mOksham or keeps the jIvAthmAs in the samsAram, based on the
their desire and karma. So, nAyanArAchchAn piLLai concludes that
uththArakathvam is complete in emperumAnAr.

nammAzhwAr, after receiving this knowledge, as he is an AzhwAr -

even though he did parOpadhEsam (instructing others) a little bit,
he got so immersed in bhagavath anubhavam and out of his Arthi
left the material world at a very young age.

emperumAnAr with his parama krupA (great compassion) gave this

benediction to anyone who desires and delivers them to
emperumAn.

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 Simple Guide to SrIvaishNavam
Thus, nAyanArAchchAn piLLai concludes that emperumAnAr has
the uththArakathva pUrthi (completeness).

upakAraka AchArya

He is the one who is capable of leading us to an uththAraka

AchArya. In our sampradAyam, all AchArya paramparais coming
under emperumAnAr up to our own AchArya are classified under
upakAraka AchArya. Whenever we undergo pancha samskAram,
our AchArya requests emperumAnAr through his guru
paramparai to hand over that jIvAthmA to emperumAn as a person
with the desire of leaving samsAram and reaching paramapadham.

Both uththAraka AchArya and upakAraka AchArya are equally

respectable - though emperumAnAr has a special place in our
sampradAyam. mAmunigaL in his upadhESa raththina mAlai starts
with thiruvAimozhip piLLai and ends with emperumAnAr to show
us the proper approach.

samASrayana AchArya and gyAna AchArya

 samASrayana AchArya is the one who is performing pancha

samsakAram to us.
 gyAna AchArya is the one from whom we hear grantha
kAlakshEpams, etc which develops our Athma gyAnam.
While we are always indebted to our samASrayana AchArya and
should be totally surrendered to him, gyAna AchArya should also
be respected equally. For some, both samASrayana and gyAna
AchAryas will be the same person. In fact, every SrIvaishNava must
be respected as one’s own AchArya as per SrIvachana bhUshaNam.

To summarize, a Sishya must depend on his/her AchArya totally.

He/She also has the responsibility to take care of the livelihood of
the AchArya. One must constantly be in touch with the AchArya

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 Simple Guide to SrIvaishNavam
and also assist in his needs.

There were many wonderful incidents in our pUrvAcharyas’ lives

between AchArya and Sishya. We will see some of them here:

 maNakkAl nambi used to do menial services at his AchArya's

(uyyakkoNdAr) residence.
 maNakkAl nambi took so much effort to bring ALavandhAr into
SrIvaishNavam.
 emperumAnAr treated kUraththAzhwAn with utmost respect
even though he (emperumAnAr) was the AchArya.
 Once when emperumAnAr got upset with kUraththAzhwAn,
AzhwAn said, "adiyEn is emperumAnAr's property - he can do
whatever he wants".
 embAr used to examine his AchArya's bed by lying down on it
first. When asked if it is not a sin, he said he will not mind to
commit such sin, as long as his AchArya's bed is ensured to be
most comfortable.
 emperumAnAr says to ananthAzhwAn that parAsara bhattar is
just like himself and should be treated the same.
 bhattar and nanjIyar had excellent conversations. nanjIyar
gave up everything and became a sannyAsi. He said once, "if
my Asramam comes in as an interference for my service to
bhattar (his AchArya), I will break my thridhaNdam."
 nanjIyar encouraged nampiLLai's view points even though they
were sometimes different from his own for some pAsurams.
 pinbazhagiya perumAL jIyar said he wanted to stay in this leelA
vibhUthi just to observe/enjoy nampiLLai's (his AchArya)
thirumuthugu (upper-back) while coming back from cauvery
after bathing.
 kUrakulOththama dhAsar took so much effort to
bring thiruvAimozhip piLLai into SrIvaishNavam.
 maNavALa mAmunigaL took thiruvAimozhip piLLai's (his
AchArya) orders as his only goal in life. He learnt SrI bhAshyam
once and gave lectures on it but then he focussed during the
whole time in aruLichcheyal and rahasya granthams.
 SrI ranganAthan with SrIdhEvi and bhUdhEvi listened to eedu
kAlakshEpam from maNavALa mAmunigaL in front of his

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 Simple Guide to SrIvaishNavam
sannidhi for a whole year and gave his own SEsha paryankam
as his AchArya sambhAvanai and a thaniyan to his AchAryan
which is chanted everywhere both at the beginning and at the
end of any aruLichcheyal (dhivya prabandham) gOshti even
today as per his order.
 maNavALa mAmunigaL gave his own seat, thiruvAzhi
(chakram/disc) and thiruchangu (sangu/conch) to ponnadikkAl
jIyar and asked him to do pancha samskAram
for appAchiyAraNNA.

There are many such incidents but just listed some to understand
how AchAryas and Sishyas interacted with each other in their lives.

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 Simple Guide to SrIvaishNavam

5. guru paramparai
In the previous article we discussed the unique relationship
between AchArya and Sishya.

Some may ask - "Why do we need an AchArya between us

and emperumAn? Have there not been cases where emperumAn
directly acknowledging and accepting individuals like
gajEndhrAzhwAn, guhap perumAL, Sabhari, akrUra, thrivakrA
(hunch-back lady in krishNAvathAram), mAlA kAran (flower vendor),
etc?".

For this our pUrvAchAryas explain that, while emperumAn is

svathanthran (fully-independent) and is pouring his mercy on
jIvAthmAs, he is also bound to give results by an individual's
karma. This is where an AchArya comes into the
picture. emperumAn(out of his constant sukrutham (good
thoughts) for everyone) is tirelessly creating opportunities
for jIvAthmAs to ultimately reach a sadhAchArya (true preceptor)
who will impart the real knowledge and prepare the jIvAthmA to
reach him. AchArya being a recommendation authority like SrI
mahAlakshmi (who is purushakAra bhUthai) ensures
to emperumAn that the jIvAthmA is ready to give up worldly
attachments and is purely depending on emperumAn's mercy to reach
him.

It is said that while emperumAn will grant samsAram or mOksham

according to one's own karma, AchArya will always ensure that the
surrendered jIvAthmAs gets mOksham. It is also explained that
going directly to emperumAn is like trying to reach out to his hands
to hold on and going through an AchArya is like reaching out to his
lotus feet to hold on (since AchAryas are his thiruvadi nilai -
representing his lotus feet). emperumAn directly

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 Simple Guide to SrIvaishNavam
acknowledging jIvAthmAs are rare and him accepting jIvAthmAs
through an AchArya is the most common/appropriate process as
explained by our pUrvAchAryas.

Since we are discussing about AchAryas, it is very appropriate to

understand our own AchArya paramparai. This will help us fully
appreciate how we got this knowledge down to us from bhagavAn.
Most of us will probably already know this, but still sharing this,
since without this AchArya paramparai - we would also be like so
many other samsAris in this world today.

SrIvaishNavam (also known as sanAthana dharmam) is an eternal

sampradhAyam and many great personalities have propagated it
throughout the history. Towards the end of dhvApara
yugam, AzhwArs started appearing in southern part of bhAratha
varsham at the banks of various rivers. The last AzhwAr appeared
in the early part of kali yugam. In SrI bhAgavatham, vyAsa rishi
foretells that exalted bhakthas of SrIman nArAyaNan will appear in
the banks of various rivers and will enrich every one with the
divine knowledge about emperumAn. AzhwArs are 10 in number -
poigai AzhwAr, bhUthaththAzhwAr, pEyAzhwAr, thirumazhisai
AzhwAr,nammAzhwAr, kulaSEkarAzhwAr, periyAzhwAr,

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 Simple Guide to SrIvaishNavam
thoNdaradippodi AzhwAr, thiruppAnAzhwAr and thirumangai
AzhwAr. madhurakavi AzhwAr and ANdAL are AchArya nishtars
(fully dependant on AchArya) and are counted among AzhwArs too
(making the count 12). Also, ANdAL is an avathAram of bhUmi
pirAtti. AzhwArs (except ANdAL) are all jIvAthmAs hand picked
by bhagavAn from samsAram. emperumAn gave the AzhwArs the
most perfect knowledge about thathva thrayam (chith, achith,
ISwara) through his own sankalpam (will) and through them he re-
established the bhakthi/prapaththi mArgam when it was lost in
time. He also made them realize past, present and future events
fully and clearly. Azhwars composed 4000 dhivya prabandham
(popularly known as aruLichcheyal) which were direct outpourings
of their bhagavath anubhavam (experience with bhagavAn). The
essence of aruLichcheyal is in the divine verses
of thiruvAimozhi which was rendered by nammAzhwAr.

After the time of AzhwArs, AchAryas started appearing. Several

AchAryas such as nAthamunigaL, uyyakkoNdAr, maNakkAl nambi,
ALavandhAr, periya nambi, periya thirumalai nambi,
thirukkOshtiyUr nambi, thirumAlai ANdAn, AzhwAr thiruvarangap
perumAL araiyar, emperumAnAr, embAr, kUraththAzhwAn,
mudhaliyANdAn, aruLALap perumAL emperumAnAr,
ananthAzhwAn, thirukkurugai pirAn pillan, engaLAzhwAn,
nadAthur ammAL, bhattar, nanjIyar, nampiLLai, vadakkuth
thiruvIdhip piLLai, periyavAchchAn piLLai,piLLai lOkAchAryar,
azhagiya maNavALap perumAL nAyanAr, kUrakulOththama dhAsar,
thiruvAimozhip piLLai, vedhAnthAcharyar and maNavALa
mAmunigaL appeared and propagated our sampradhAyam. This
AchArya paramparai continues through the 74 simhAsanAdhipathis
(authorised preceptors established by emperumAnAr) and jIyar
mutts (established by emperumAnAr and maNavALa mAmunigaL)
until today.
These AchAryas wrote several commentaries on aruLichcheyal,
explaining the meanings of the pAsurams in great detail. These

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 Simple Guide to SrIvaishNavam
commentaries are the greatest wealth they have left behind to us -
for us to read them and immerse in the bhagavath anubhavam.
The AchAryas, by the mercy of the AzhwArs were able to clearly
understand the exact message in the pAsurams and explain them
from different angles.

In upadhESa raththina mAlai, mAmunigaL explains that we are able

to understand aruLichcheyal (dhivya prabandham) as it is only
because of the existence of these commentaries (vyAkyAnams). If
there were no commentaries, our aruLichcheyal would have also
become like other thamizh literature (which are only learnt by a
few elite group of people). Since our pUrvAchAryas understood the
message, they made aruLichcheyal as part of nithyAnusandhanam
(daily practice) at both homes and temples. To see it practically,
we can visit thiruvallikENi dhivya dhEsam - during siRiya thirumadal
gOshti on Fridays, we can see even 5 year olds and 6 year olds
chanting out louder than the older SrIvaishNavas. Also, every one
of us know thiruppAvai - everywhere, at least during mArgazhi
month we can see even 3 year olds and 4 year olds singing the
glorious pAsurams of ANdAL nAchchiyAr.

Thus we can understand the importance of our guru

paramparai and cherish that every day.

To know more about our pUrvAchAryas in multiple languages, please

visit http://acharyas.koyil.org .

AzhwArgaL vAzhi, aruLichcheyal vAzhi, thAzhvAthumil kuravar

thAm vAzhi (Long live AzhwArs, Long Live dhivya prabandham,
Long live those great preceptors who in-turn practiced and
preached this divine work of dhivya prabandham) - upadhESa
raththina mAlai 3.

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 Simple Guide to SrIvaishNavam

6. dhivya prabandham and dhivya

dhESams

SrIman nArAyaNan with SrI dhEvi (SrI mahAlakshmi), bhUdhEvi,

nILA dhEvi and nithyasUris in paramapadham

In the previous article, we understood the glories of our guru

paramaparai. Now, let us understand the importance of dhivya
prabandhams and dhivya dhESams.

SrIman nArAyaNan is the supreme God who is filled with unlimited

and wonderful auspicious qualities. Out of his divine and
unconditional grace, he blessed selected jIvAthmAs to
become AzhwArs (great saints who preached pure and exclusive
devotion towards SrIman nArAyaNan). Though He was the
supremely independent master of the nithyasUris (eternally free
souls) and mukthAthmAs (liberated souls), he wanted to rid
himself of the one agony he had.

That agony is him suffering for the suffering of the bound souls in
the material world. Him being the supreme father of every one, he
was unable to bear the suffering of his children who are caught in
the cycle of birth and death in the material world. One may

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 Simple Guide to SrIvaishNavam
question, if the supreme God will have any agony/sorrow - him
being sathya kAma (one who can fulfill all his desires) and sathya
sankalpa (one who can accomplish anything). Our AchAryas have
explained that him feeling the pain for the suffering souls is also
his auspicious quality. Just like an all-capable father who is happily
living with his one child will still worry for his other child who is
staying away from him on his own and struggling, bhagavAn,
though being all-capable, he is feeling the pain looking at the plight
of the jIvAthmAs in samsAram (material world) who are suffering
since time-immemorial due to being covered by ignorance and
lacking of true knowledge.

To facilitate the upliftment of such suffering jIvAthmAs, he gives

body and senses for the jIvAthmAs during srushti (creation),
reveals the sAsthram (scriptures), himself descends in to the
material world as various incarnations like SrI rAma, krishNa, etc.
Even after all of these, the jIvAthmAs are not really willing to learn
the true knowledge and accept his supremacy. Just like a hunter
will catch a deer using another trained deer, He decides to
uplift jIvAthmAs through other jIvAthmAs who are already in the
material world. So he chooses a select few of them, blesses them
with divine knowledge and makes them AzhwArs. AzhwAr means
one who is immersed in bhagavath vishayam (spiritual matters).
These AzhwArs appeared in various holy places in the southern
part of bhAratha dhEsam as foretold by vEdha vyAsa in SrI
bhAgavatham. We have already seen about the AzhwArs in
previous articles.

AzhwArs

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 Simple Guide to SrIvaishNavam
AzhwArs compiled many pAsurams (verses) in glorification
of SrIman nArAyaNan. These pAsurams total up to 4000 verses
approximately and are thus called 4000 dhivya prabandham.
dhivya means divine and prabandham means literature (that which
captures bhagavAn himself). The various kshEthrams (holy places)
which host bhagavAn in his archA (deity) form that are glorified by
AzhwArs became to be known as dhivya dhESams. dhivya
dhESams are said to be 108 in total. 106 of those, exist in the
various regions of bhAratha dhESam (including Nepal). kshIrAbdhi
(milk ocean) is situated within the material realm yet too far for
usto reach. parama padham is the spiritual realm which is reached
after liberation. SrIrangam is considered as the primary dhivya
dhESam and thirumalA,kAnchIpuram, thiruvallikkENi, AzhwAr
thirunagari etc., are some important dhivya dhESams. bhagavAn is
said to have five manifestations - supreme lord in paramapadham,
vyUha form in kshIrAbdhi, antharyAmi (as the in-dwelling super
soul), vibhava (incarnations such as SrI rAma, krishNa etc) and
finally archA (deity) form. Among these forms, the deity form is
considered as the most magnanimous form of bhagavAn which is
approachable by every one at all times. Our pUrvAchArys held the
dhivya dhESams as their life and dedicated their life in serving
bhagavAn and bhAgavathas in such dhivya dhESams. For more
information, please visit http://koyil.org .

dhivya prabandham brought out the essence of

vEdham/vEdhAntham in simple and chaste thamizh. The whole
purpose of these dhivya prabandhams is to uplift the jIvAthmAs by
transmitting true knowledge. Several hundreds of years after the
time of AzhwArs, many AchAryas starting with nAthamunigaL,
centered with SrI rAmAnuja and ending with mAmunigaL appeared
and preached the divine message of AzhwArs. While less
intelligent people considered AzhwArs pAsurams as simple
thamizh songs, the most intelligent AchAryas established that
these pAsurams bring out the ultimate philosophy of SrIman

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 Simple Guide to SrIvaishNavam
nArAyaNan being the means (to be uplifted from this material
world) and the goal (to be situated in ones true nature of eternal
service to SrIman nArAyaNan in paramapadham - spiritual world).
Our pUrvAchAryas fully relished the dhivya prabandhams and
centered their life around learning them, teaching them and living
by those pAsurams.

nammAzhwAr with madhurakavi AzhwAr and nAthamunigaL in

either side

There was a dark period in the history where the dhivya

prabandhams were lost in time after the time of AzhwArs.
Eventually, it was nAthamunigaL who took lots of hardships to
locate AzhwAr thirunagari which is the birth place
of nammAzhwAr and he learnt all the 4000 dhivya prabandham
with their meanings by the divine grace
of nammAzhwAr. nAthamunigaL classified the 4000 dhivya
prabandhams into 4 parts as we see today, taught them to his
sishyas and brought out the importance of these dhivya
prabandhams. He added kaNNinuN chiRu thAmbu into 4000
dhivya prabandhams in honour of madhurakavi AzhwAr who
showed unflinching devotion towards nammAzhwAr.

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 Simple Guide to SrIvaishNavam

SrI rAmAnuja

SrI rAmAnuja (emperumAnAr) who is considered as an incarnation

of Adhi sEsha and who appeared a century later received the same
through the guru paramparA by studying the same under
various AchAryas per the desire of yAmunAchArya. He then spread
the glories of AzhwArs and their works to all sections of the society
and greatly facilitated the propagation of this SrIvaishNava
sampradhAyam. It is because of his great contribution, this
sampradhAyam was declared to be known as SrI
rAmAnuja dharsanam by SrI ranganAtha himself. Also, rAmAnusa
nURRanthAdhi which was sung in glorification of SrI
rAmAnuja by thiruvarangaththu amudhanAr was added into 4000
dhivya prabandham by the AchAryas due to his greatness. This
rAmAnusa nURRanthAdhi is glorified as "prapanna gAyathri" - that
which is to be recited compulsorily by all prapannas (ones who are
surrendered) every day, just like how gAyathri manthram is to be
recited by brAhmaNas everyday.

nampiLLai kAlakshEpa (lecture) gOshti (assembly)

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 Simple Guide to SrIvaishNavam
nampiLLai is an important AchArya (coming in the parampArA
after emperumAnAr, embAr, bhattar and nanjIyar) who should be
mentioned at this juncture. He was living in SrIrangam and was the
leader of SrIvaishNava sampradhAyam during his times. It was
during his period in SrIrangam, the meanings of 4000 dhivya
prabandham were given great importance. He was engaged in
giving lectures everyday close to the sanctum sanctorium of periya
perumAL - SrI ranganAtha. It is explained that even periya
perumAL would stand up and try to peek through the window to
hear his lectures. nampiLLai's sishyas also greatly contributed to
propagate the meanings of these dhivya
prabandhams. periyavAchchAn piLLai who is a sishya
of nampiLLai and also known as vyAkyAna chakkaravarthy
(emperor among commentators) wrote commentaries for all
dhivya prabandhams and his contribution is greatly hailed by
our AchAryas. vadakku thiruvIdhi piLLai, who is another sishya
of nampiLLai, documented the lectures given by nampiLLai on
thiruvAimozhi and this document became to be known as eedu
36000 padi (the most cherished vyAkyAnam of thiruvAimozhi).

piLLai lOkAchAryar kAlakshEpa gOshti

After nampiLLai's time, piLLai lOkAchAryar leads the sath

sampradhAyam and documents all the most confidential matters
of dhivya prabandham in his rahasya granthams. These
confidential matters were explained by various AchAryas at various
times in various granthams. piLLai lOkAchAryar consolidated those

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 Simple Guide to SrIvaishNavam
and documented them in his 18 primary works. But towards the
end of his life, tragedy struck SrIrangam in the form of mughal
invaders who destroyed everything there. piLLai
lOkAchAryar arranged for the safe journey of namperumAL (SrI
ranganAtha - uthsavar) and escaped from the invaders from there
along with namperumAL. Shortly in to the journey, he ascended to
paramapadham due to the difficult journey through forests at such
advanced age. Then came a lengthy period of suffering for the
whole of SrIvaishNava community. After few decades, when peace
prevailed and invaders were driven out, namperumAL eventually
returned to SrIrangam.

mAmunigaL kAlakshEpa gOshti - "SrI SailESa dhayApAthram"

thaniyan submission

Finally, maNavALa mAmunigaL who is considered as an incarnation

of SrI rAmAnuja himself, appeared in AzhwAr thirunagari. He
became a sishya of thiruvAimozhi piLLai and learns all the esoteric
meanings of vEdham, vEdhAntham and dhivya prabandhams from
his own father and thiruvAimozhi piLLai. Under the orders
of thiruvAimozhi piLLai (his AchArya), he reached SrIrangam and
spent the rest of his life in rejuvenating the sath sampradhAyam to
its past glories. He personally searched for all the lost literature,
studied them, recorded them in palm leaves with great difficulty
and preserved them for future generations to come. Fittingly, in
appreciating his great qualities and efforts, SrI ranganAtha himself

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 Simple Guide to SrIvaishNavam
listens to thiruvAimozhi kAlakshEpam from mAmunigaL for a
whole year and at the end of the lecture series, he himself appears
as a small boy and accepts mAmunigaL as his AchArya and submits
him the most glorious "SrISailESa dhayApAthram..." thaniyan.
Subsequently, many AchAryas who came in various lineages taught
and lived by these dhivya prabandhams.

Thus, AzhwArs' dhivya prabandhams which were focussed on the

upliftment of jIvAthmAs which is to fulfill the desire of bhagavAn
have been preserved by our pUrvAchAryas through the history. It
is emphasised greatly that all SrIvaishNavas should learn the dhivya
prabandhams, understand the meanings properly and live by them.

It would be very useful to understand the validity and glories

of AzhwArs and their dhivya prabhandhams. Please read the
following articles which go through them in detail:

 part 1 - http://ponnadi.blogspot.in/2013/02/dhivya-
prabhandha-pramanya-samarthanam-1.html
 part 2 - http://ponnadi.blogspot.com/2013/02/dhivya-
prabhandha-pramanya-samarthanam-2.html

Please visit our dhivya prabandham portal

at http://divyaprabandham.koyil.org for translations of various
prabandhams in multiple languages.

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 Simple Guide to SrIvaishNavam

7. rahasya thrayam - the three

secrets
As part of pancha samskAram, manthrOpadhEsam (instruction of
secret manthrams) is performed. In that, 3 rahasyams (secrets) are
instructed by the AchArya to Sishya. They are:

 thirumanthram – revealed by nArAyaNa rishi to nara rishi

(both are bhagavAn’s avathArams) in badharikASramam.

Om namO nArAyaNAya

Simple meaning: jIvAthmA who is owned by bhagavAn should exist

purely for the pleasure of bhagavAn; He should serve nArAyaNan
who is the lord of all.

 dhvayam – revealed by SrIman nArAyaNan to SrI

mahAlakshmi in vishNu lOkam

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 Simple Guide to SrIvaishNavam
SrIman nArAyaNa charaNau SaraNam prapadhyE |
SrImathE nArAyaNAya nama: ||

Simple meaning: I surrender unto the lotus feet of SrIman

nArAyaNan who is the divine husband of SrI mahAlakshmi; I pray
for selfless service unto that SrI mahAlakshmi and SrIman
nArAyaNan.

 charama SlOkam (part of bhagavath gIthA) – revealed by

krishNa to arjuna in kurukshEthra battle-field

sarvadharmAn parithyajya mAm Ekam SaraNam vraja |

aham thvA sarva pApEbhyO mOkshayishyAmi mA sucha: ||

Simple meaning: Give up all means completely and surrender unto

me only; I will relieve you from all sins; do not worry.

Two types of relationships between the 3 rahasyams are explained

by mAmunigaL in mumukshuppadi vyAkyAnam (while beginning to
explain dhvaya mahA manthram):

 vidhi-anushtAnam (theory-practice) - thirumanthram explains

the relationship between jIvAthmA and paramAthmA;
charama SlOkam orders jIvAthmA to surrender

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 Simple Guide to SrIvaishNavam
unto paramAthmA; dhvayam is what is to be
remembered/recited always by such surrendered jIvAthmA.
 vivaraNa-vivaraNi (detailed-brief narrations) - praNavam is
explained by namO nArAyaNAya in thirumanthram. dhvaya
mahA manthram explains thirumanthram. charama SlOkam
explains it further.

Among the 3 rahasyams, dhvaya mahA manthram is greatly

glorified by our AchAryas and is always meditated upon. It is
glorified as manthra rathnam (gem among manthras). It is the one
which fully/explicitly exhibits the role SrI mahAlakshmi as
purushakAra bhUthA (recommendation authority). Also,
uninterrupted service purely for the pleasure of SrI
mahAlakshmi and SrIman nArAyaNanis explained as the ultimate
goal. In varavaramuni dhinacharyA, dhEvarAja guru (eRumbi
appA) documents the divine activities of maNavALa mAmunigaL. In
the 9th slOkam, he highlights "manthra rathna anusandhAna
santhatha spurithAdharam | thadharththa thathva nidhyAna
sannadhdha pulakOdhgamam"- mAmunigaL's lips are constantly
reciting dhvaya mahA manthram. His body is manifesting divine
reactions due to constant meditation upon the meanings of
dhvayam (which is nothing but thiruvAimozhi). It is to be
remembered that dhvaya mahA manthram is never recited
independently - we always have to recite guru paramparA
manthram (asmadhgurubhyO nama: ... SrIdharAya nama:) first and
then only recite dhvaya mahA manthram.

Many of our pUrvAchAryas, starting with parAsara bhattar (ashta

SlOkI), periyavAchchAn piLLai (parantha rahasyam), piLLai
lOkAchAryar (Sriya:pathi: padi, yAdhruchchika: padi, parantha
padi, mumukshuppadi), azhagiya maNavALap perumAL
nAyanAr(aruLichcheyal rahasyam), maNavALa
mAmunigaL (commentary for mumukshuppadi), etc., have
explained rahasya thrayam in great detail. Among those many

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 Simple Guide to SrIvaishNavam
wonderful prabandhams, mumukshuppadi stands out as the most
precise literature and is held as the most important kAlakshEpa
grantham (that which is studied fully under an AchArya) for
SrIvaishNavas.

rahasya thrayam focuses mainly on thathva thrayam and artha

panchakam which are of paramount importance for SrIvaishNavas
to have a clear understanding.

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 Simple Guide to SrIvaishNavam

8. thathva thrayam - the three

entities
Entities are classified into 3 main categories. chith, achith and
ISwara.

chith constitutes the collection of innumerable jIvAthmAs that

exist in both nithya vibhUthi (parama padham - eternal spiritual
realm) and leelA vibhUthi (samsAram -temporary material realm).
By nature, jIvAthmAs are made of gyAnam (knowledge) and have
gyAnam too. Since true knowledge is always blissful, when the
AthmA is situated in true knowledge, it is blissful too. jIvAthmAs
are classified into three – nithyasUris (those who are eternally
free), mukthAthmAs (those who were once bound in samsAram
but are now liberated) and badhdhAthmAs (those who are bound
in samsAram). badhdhAthmAs too are further classified into
bhubhukshus (those who want to enjoy in this samsAram) and
mumukshus (those who want to be liberated). mumukshus are
further classified kaivalyArthis (those who desire for self-
realization and self-enjoyment) and bhagavath kainkaryArthis
(those who want to serve bhagavAn eternally in parama padham).

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 Simple Guide to SrIvaishNavam

achith constitutes the variegated collection of insentient objects

that are visible to our gross senses. They are in unmanifested state
after the period of total destruction and become manifested
during creation. achith is also present in both nithya vibhUthi and
leelA vibhUthi. While, in general, achith (matter) covers the true
knowledge in the material realm, in the spiritual realm it facilitates
true knowledge. achith is classified in to sudhdha sathvam (pure
goodness – which is mainly seen in parama padham), miSra
sathvam (goodness mixed with passion and ignorance – which is
mainly seen in samsAram) and sathva sUnyam (devoid of any
goodness) – which is kAlam (time).

ISwara is SrIman nArAyaNan who is the supreme lord and the

divine consort of SrI mahAlakshmi. bhagavAn which means

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 Simple Guide to SrIvaishNavam
possessor of six qualities in full, the qualities being gyAna
(knowledge), bala (strength), aiSwarya (control), vIrya (valour),
Sakthi (power), thEjas (radiance). These six qualities further
expand into many innumerable auspicious qualities. He is the
abode of all auspicious qualities and opposite of all inauspicious
qualities. All chith and achith rest on him and are also pervaded by
him – so he is both existing within them and bearing them. He
being the supreme master of everything, all chith and achith
purely exist for his pleasure.

Similarities between the entities:

 Both ISwara and chith (jIvAthmAs) are sentient beings.

 Both chith (sentient) and achith (insentient) are properties of
ISwara.
 Both ISwara and achith have the ability to transform chith into
their own characterstics. For example, when a jIvAthmA
engages in too much material activities, he too becomes like
matter with respect to knowledge (i.e., becoming devoid of it).
Similarly, when a jIvAthmA engages fully in bhagavath
vishayam (spiritual matters), he becomes liberated from
worldly bindings and becomes truly blissful like bhagavAn.

Distinctions between the entities:

 The distinguishing/unique quality of ISwara is his supremacy
over everything else and He being omnipresent, omnipotent,
omniscient, et al.
 The distinguishing quality of chith is having the knowledge
about total servitude towards ISwara.
 The distinguishing quality of achith is being devoid of
knowledge and existing purely for others.

Also read an introduction to piLLai lOkAchAryrar’s thathva thrayam

rahasya grantham at http://ponnadi.blogspot.in/2013/10/aippasi-
anubhavam-pillai-lokacharyar-tattva-trayam.html .

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 Simple Guide to SrIvaishNavam

9. artha panchakam - the five

essential concepts

bhagavAn (the ultimate object of attainment) in 6 forms -

parathvam (in parama padham), vyUham (milk ocean), vibhavam
(avathArams), antharyAmi (in-dwelling super soul), archAvathAram
(deity forms at temples, mutts, homes) and in the form of AchArya

mikka iRai nilaiyum meyyAm uyir nilaiyum

thakka neRiyum thadaiyAgith thokkiyalum Uzh vinaiyum
vAzhvinaiyum Odhum
kurukaiyar kOn yAzhin isai vEdhaththiyal

-- thiruvAimozhi thaniyan blessed by bhattar

Translation: The leader of the residents of AzhwArthirunagari –

nammAzhwAr. His thiruvAimozhi which sounds like the sweet
tunes of vINA speaks about the most important 5 principles – the
true nature of the supreme lord SrIman nArAyaNan (parmaAthma
svarUpam), the true nature of the eternal jIvAthmA (jIvAthma
svarUpam), the true nature of the most fitting means (upAya
svarUpam), the true nature of the hurdles which are in the form of
infinite karma (virOdhi svarUpam), the true nature of the ultimate
goal (upEya svarUpam).

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 Simple Guide to SrIvaishNavam
artha panchakam means “Five concepts” (to be understood
essentially). piLLai lOkAchAryar have mercifully compiled a divine
rahasya grantham (confidential literature) which beautifully brings
out these principles named “artha panchakam”. This article is a
compilation based on that wonderful grantham. Let us see the
highlights from this wonderful grantham:

 jIvAthmA (Self) – Further classified in to five sub-categories

 nithyasUris – eternally free residents of parama padham
(SrI vaikuNtam – spiritual realm)
 mukthAthmAs – liberated souls who reached parama
padham (SrI vaikuNtam)
 badhdhAthmAs – souls that are bound in the samsAram
(material realm)
 kEvalas – souls that entered kaivalya mOksham (after
being freed from samsAram) enjoying oneself (which is
considered as very inferior in comparison to serving
bhagavAn) eternally without any hope for serving
bhagavAn
 mumukshus – souls that are in samsAram but desiring for
eternal kainkaryam (service) to bhagavAn
 brahmam (paramAthmA - God) – Five different aspects
of bhagavAn are explained here
 parathvam – his supreme form/aspect in parama padham
(spiritual world)
 vyUham – his form/aspect in kshIrAbdhi and his forms
such as sankarashaNa, pradhuyumna and anirudhdha who
are engaged in srushti (creation), sthithi (sustenance) and
samhAra (annihilation)
 vibhavam – Many incarnations such as SrI rAma, krishNa,
etc
 antharyAmithvam – He being the in-dwelling super soul.
Two sub-categories – being the in-dwelling super soul
inside the AthmA and being the shining form in the heart
along with SrI mahAlakshmi.

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 archAvathAram - emperumAn's divine forms in temples,
mutts, homes, etc.
 purushArtham (goal) – that which is desired by purusha
(AthmA) is purushArtham. Five sub-categories:
 dharma – activities that are performed for protection/well-
being of all beings
 artha – earning of wealth and spending it for purposes that
are allowed in SAsthram
 kAma – Worldly pleasure in earthly planet and celestial
planets
 AthmAnubhavam – liberation to enjoy one's own self
 bhagavath kainkaryam (parama purushArtham) –
serving bhagavAn eternally (ultimate goal) in parama
padham; that which occurs after giving up material body,
reaching parama padham, acquiring spiritual body,
surrounded by nithyasUris and mukthAthmAs
 upAyam (means/process) – Five sub-categories
 karma yOgam – Engaging in yagyam (sacrifice), dhAnam
(charity), thapa (penance), dhyAna (meditation), etc.,
which are ordained in SAsthram, acquiring control of
senses through such practice, engaging in ashtAnga
yOgam, etc., and realizing one's own AthmA (self). This will
be ancillary for gyAna yOgam and will be mainly focussed
on worldly wealth/control.
 gyAna yOgam – Using knowledge acquired through karma
yOgam, meditating upon bhagavaAn SrIman
nArAyaNan who is seated in one's own heart and being in
constant contemplation/penance on him. This will be
ancillary for bhakthi yOgam and will be mainly focussed on
kaivalya mOksham.
 bhakthi yOgam – With the help of such gyAna yOgam, with
constant meditation which leads to blissful experiences,
eliminating the accumulated virtues and vices and finally
having full understanding about the process and goal and
acting upon that.
 prapaththi – Surrender to bhagavAn which is very
enjoyable, easy to follow, that which will bring immediate

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 Simple Guide to SrIvaishNavam
result, and since it is to be done once, all other actions
which are done subsequent to the first surrender become
part of service to bhagavAn. This is also most suitable to
the nature of those who are incapable of engaging in
karma, gyAna, bhakthi yOgams and those who consider it
improper to engage in such yOgams (once they realize
their true svarUpam as an absolute servant of the Lord and
hence any self effort (yogams) at self protection isn't
proper for them). There are two sub-categories – namely
Artha prapaththi (for those who cannot bear even
momentary time in this material realm and wanting to go
to parama padham immediately) and dhruptha prapaththi
(for those who live in this material realm in total
dependence in bhagavAn and continue to engage in
service to bhagavAn, bhAgavathas and AchArya in this
world until reaching the ultimate destiny in parama
padham).
 AchArya abhimAnam – For those who are incapable of
engaging in any of the previously mentioned processes,
the most merciful AchArya (spiritual master) himself
voluntarily taking care of such individuals, teaching them
the essential principles and guiding them fully. The Sishya
(disciple) just needs to fully depend on such AchArya and
obediently follow him to attain the ultimate
goal. Notes: Here we can recollect SrI rAmAnuja as the
uththAraka AchArya (saviour who can uplift us from this
material world) out of great compassion and ones own
AchArya as upakAraka AchArya (preceptor who can lead
the surrendered individual to SrI rAmAnuja). Many of our
pUrvAchAryas demonstrated this principle of fully being
surrendered to the lotus feet of emperumAnAr as the
ultimate objective. More on this can be seen
inhttp://ponnadi.blogspot.in/p/charamopaya-
nirnayam.html . Our maNavALa mAmunigaL too
highlighted in Arththi prabandham that he desires to be
like vaduga nambi who was totally surrendered to
emperumAnAr.

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 Simple Guide to SrIvaishNavam
 virOdhi (hurdles) – those aspects that block us from
attaining our goal. Five sub-categories:
 svarUpa virOdhi – Mistaking the body for AthmA, to be a
servitor of some one other than bhagavAn and considering
oneself to be independent.
 parathva virOdhi – considering other dhEvathAs as
supreme, considering other dhEvathAs at par
withbhagavAn, considering such petty dhEvathAs to be
powerful, considering incarnations of bhagavAn to be
simple humans, considering archA vigraham of
emperumAn to be lacking in ability/power.
 purushArtha virOdhi – having desire for goals other than
serving bhagavAn, having personal preference in serving
bhagavAn (instead of following his will)
 upAya virOdhi – considering other upAyams as great,
considering surrender to be too simple to attain the
desired results, considering service in parama padham is
too great to be acquired (instead of having faith in
AchArya/bhagavAn that he will bestow us that) and fearing
for the many hurdles (instead of having confidence in
AchArya/bhagavAn).
 prApthi virOdhi – That which stops us from attaining the
goal immediately – the relationship with the current body
(which will naturally perish on exhausting the remainder of
virtues/vices), Heinous crimes, bhagavath apachAram
(offenses towards bhagavAn), bhAgvatha apachAram
(offenses towards devotees), etc.

piLLai lOkAchAryar concludes in his artha panchakam that:

After acquiring knowledge about these five concepts, mumukshu

(one desiring for mOksham) should follow the following life-style –
earning within the limits of varNASramam and vaishNava ideals,
offering all such earnings to bhagavAn/bhAgavathas and
consuming/accepting only as much as required to maintain the
body, serving one's AchArya who enlightened the disciple with

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 Simple Guide to SrIvaishNavam
great dedication and should live to please him.

One should manifest humility in front of bhagavAn (thinking about

bhagavAn’s greatness), ignorance in front of AchArya (thinking
about AchArya’s wisdom), dependence in front of SrIvaishNavas
(thinking about their lordship over oneself), differentiation in front
of samsAris (thinking that we are totally surrendered and not have
material desires like them).

One should have craving for the goal, faith in the means/process,
fear for the hurdles, detachment and disgust in one’s body,
realisation in one’s self, inability in protecting oneself, respect
towards bhAgavathas, gratitude and confidence towards AchArya.

For one who has such knowledge and puts such knowledge in to
practice, he is dearer to emperumAn more than emperumAn’s
own divine consorts, nithyasUris and mukthAthmAs.

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 Simple Guide to SrIvaishNavam

10. apachArams to avoid

chANdili - garuda incident (When garudAzhwAr thinks about

chANdili residing in a secluded place instead of a holy place, his
wings burn down at once)

In this article we will understand the different types of

apachArams (offences or misdeeds) that SrIvaishNavas should
avoid.

For SrIvaishNavas, SAsthram is the foundation - we depend on

SAsthram for every action we do. SAsthram means that which
instructs us on what to do (vidhi) and what not to do (nishEdham).
Primarily SAsthram instructs us to perform our nithya karmas
(daily activities) and namiththika karmas (periodic/specific
activities) and restrain from theft, attachment towards others'
properties, violence, etc. Our pUrvAchAryas took the essence from the
SAsthram and consolidated them for us.

In SrIvachana bhUshaNa dhivya SAsthram, in sUthrams 300 to

307, piLLai lOKAchAryar explains that a SrIvaishNava must be
asakthan (incapable to do) in the following 4 matters:

 akruthya karaNam - not indulging in what is rejected in

SAsthram

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 Simple Guide to SrIvaishNavam
 bhagavath apachAram - apachArams in emperumAn's
vishayam
 bhAgavatha apachAram - apachArams in bhAgavatha vishyam
(devotees)
 asahya apachAram - apachArams in bhagavath/bhAgavatha
vishayam which happen without any reason
Let us see one by one in detail:

akruthya karaNam
SAsthram in general asks us to refrain from the following items:
 para himsai - giving trouble to any living being. even hurting a
plant or small ant unnecessarily is not accepted in SAsthram.
 para sthOtram - our speech ability is provided
by emperumAn to praise him and his adiyArs (devotees). It
should never be used to praise avaishNavas.
 para dhAra parigraham - we should never think about others'
wives with any wrong intentions.
 para dhravya apahAram - we should never take someone else's
property directly or indirectly unless the owner gives it to us
willingly.
 asathya kathanam - speaking what is opposite to reality/truth
and what is not helping any living being.
 apakshya pakshaNam - eating food stuffs which has 3 types of
dhOsham (defects) viz jAthi (by nature), ASraya (due to
ownership/association) or nimiththa (specific reasons) - see
AhAra niyamam
(http://ponnadi.blogspot.in/2012/07/SrIvaishNava-AhAra-
niyamam_28.html) for detailed discussion on this topic.
 many other such restrictions given by manu smruthi, etc.
It is important for a SrIvaishNava to first follow the sAmAnya
SAsthra vidhi and avoid the nishEdha vishayams.

bhagavath apachAram

piLLai lOKAchAryar continues to explain the next nishEdha

vishayam - bhagavath apachAram. He explains this in great detail

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 Simple Guide to SrIvaishNavam
and mAmunigaL gives wonderful commentary for these. The
following are listed as bhagavath apachAram:
 To consider emperumAn at the same level as
dhEvathAntharams (other dhEvathAs) - for a SrIvaishNava it is
paramount to understand that emperumAn is sarvESvaran,
one who is the lord of every one (including brahmA, Siva,
indhra, varuNa, agni, etc) and he is the antharyAmi (one being
inside everyone to control their acts). There is no one equal to
him or higher than him. With that understanding, we should
fully abstain from indulging in any relationship with
dhEvathAntharams.
 To consider avathArams such as SrI rAma, krishNa, etc as
normal or (even super) humans. One should understand that
emperumAn appears in this samsAram (material realm) with
all his qualities as in paramapadham (spiritual realm). As part
of his leelA, he enters into garbham (womb) of a woman, being
born on a particular day, goes through difficulties like
vanavAsam (dwelling in forest), etc - but he is not bound by
karma at all - instead all of these happen out of his ichchA
(desire) to help jIvAthmAs who are suffering in samsAram. So,
just because of these difficulties he takes up on himself, we
should never think that he is also like other humans.
 To disrespect the varNaSrama limits - One should strictly
follow varNa and ASrama rules and regulations. Because
emperumAn says "Sruthi smruthir mama Eva AgyA … AgyA
chEdhi mama dhrOhi, madh bhakthOpi na vaishNava:" - He
says that Sruthi and smruthi are his orders and those who do
not follow them are his dhrOhis (traitors) and even if he is a
bhaktha he will not be considered a vaishNava. In this
particular case, mAmunigaL explains, fourth varNa
SrIvaishNavas using vaidhIka manthrams during
thiruvArAdhanam, sanyAsis eating beetle nuts are some of the
acts which are not allowed by SAsthram.
 To value the archA vigraham (deity) based on the raw
materials which are used to making it - we should understand
that emperumAn out of pure love for his bhakthas, takes up
the form which they desire. If we say that this is a golden
vigraham and hence it is great or this is a stone vigraham or

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 Simple Guide to SrIvaishNavam
just a picture and hence it is not good, it is bhagavath
apachAram. This is explained in SAsthram as questioning the
purity of one's own mother.
 To consider the jIvAthmA as independent - our svAthanthriya
budhdhi (independent will ignoring bhagavAn's will) is the
main cause for all kinds of sins and this is explained as the
biggest theft in SAsthram. We should understand that
jIvAthmA is only subservient to emperumAn and act according
to that.
 To steal bhagvath dhravyam (things that belong to
emperumAn). This includes stealing emperumAn's properties
like his bhOgam (food), thiruvAbharanam (ornaments),
vasthram (clothes), etc. Also stealing immovable properties
like his land, etc., can be included here which are quite
common these days.
 To help those who do the above acts of stealing.
 To accept those stolen properties from those who steal or help
others to steal emperumAn's properties. Even accepting with
the thought of "well, we did not wan’t those, but they are
giving it, so why not accept it" is not favourable to
emperumAn.
 many other such behaviours that are condemned in SAsthram.

bhAgavatha apachAram

Primarily, it is explained that just considering another SrIvaishNava

equal to oneself is a bhAgavatha apachAram - we should always
consider ourselves lower than other SrIvaishNavas. In this
section, piLLai lOKAchAryar very briefly explains that "bhAgavatha
apachAram is that enmity which is developed in us against
SrIvaishNavas, out of desire towards wealth and lust". But detailed
explanation of bhAgavatha apachAram is discussed in SrIvachana
bhUshaNam sUthrams 190 to 207. Let us see the essence of those
sUthrams.

First we need to have some context on bhAgavatha apachAram:

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 Simple Guide to SrIvaishNavam
 Those who have SrIvaishNava vEsham (dress, Urdhva
puNdram, etc) but engage in bhAgavatha apachAram are like
clothes which are folded nicely but burnt internally. When a
strong wind blows, the cloth will fly into pieces.
 We also have to understand that emperumAn's avathArams
like varAha, naraismha, rAma, krishna, etc and his acts in those
avathArams are mainly due to him unable to bear such
apachArams done by hiraNya, rAvana, etc., towards his own
bhakthas. It is because of anguish in seeing the suffering of his
bhakthas, he takes up these avathArams in samsAram. We can
easily understand this from his own words on his avathAra
rahasyam in the fourth chapter of bhagavath gIthA in the
slOkams – “yadhA yadhA...”, “parithrANAya sAdhuaNam…”,
“bhahUni mE vyathIthAni…”, “ajOpi sann…” and “janma karma
cha mE dhivyam…”. In their githA bhAshyam and thAthparya
chandrikai, emperumAnAr and vedhAnthAchAryar have
explained these slOkams in great detail.
 There are also several types of bhAgavatha apachAram -
discriminating/disrespecting a SrIvaishNava based on his/her
birth, knowledge, acts, food, relatives, place of living, etc.

Out of these, discriminating/disrespecting based on a

SrIvaishNava's birth is the cruelest one. This is considered to
be even worse than valuing the archA vigraham (deity) of
emperumAn based on the raw material it is made of (it is
already explained that this is similar to questioning the purity
of one’s own mother).

The fact that we disrespect another SrIvaishNava based on any

of the above is in itself sufficient to cause bhAgavatha
apachAram. Our pUrvAchAryas have maintained such strict
standards while dealing with other SrIvaishNavas. They were
cautious all the time. For example, even an AchArya will treat
his Sishya with utmost respect - that is the level of dignity they
were maintaining. What we see today to some extent is total
degradation - even the Sishya is not giving respect to his/her
own AchArya and saying things like "well, he is not so
knowledgable.", "but he is also after money, how can I respect
him?", etc. It is best for the Sishya to respect their AchArya and

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 Simple Guide to SrIvaishNavam
let emperumAn guide the AchArya in his spiritual pursuit.

The results of bhAgavatha apachAram are also explained in

detail here.
 thrisangu's example is explained here - He insisted to his
AchArya (vaSishta maharishi) and subsequently vaSishta's sons
to make him go to svargam with the existing body. Since they
refused to do that he got angry and seeing that vaSishta's sons
cursed him to become a chandALa (dog-eater). The same
yagyOpavItham which establishes his brahma gyAnam,
became the belt which chandALas wear. Likewise if
SrIvaishNavas commit apachArams, being in a such high
position (being a SrIvaishNava) any pApams/mistakes that they
do will have the most severe punishment according to
SAsthram - since they are expected to be very pure. Just like if
the Prime Minister of the country is involved in some
corruption - every one thinks so low of him, but if a common
man is involved in corruption no one will care about that.
 thoNdaradippodi AzhwAr said "thamargaLil thalaivarAya
chAthi aNthanNargaLElum"
("தமர்களில் தலலவராய சாதிஅந் தணர்களளலு
ம் ") - even if a person is born in brAhmaNa family, had
brahmOpadhEsam (instructing of gAyathri japam) and fully
qualified himself in vEdham, if he commits an apachAram to a
SrIvaishNava (who just understands the sambandham
between emperumAn and himself but may not have any other
gyAnam and anushtAnam), this brAhmana will become like a
chandALa immediately. We should not think that even after
doing so many apachArams to SrIvaishNavas we do not see
anyone change their forms - the change need not be physical.
 Even when garudan thought about chANdili (who is
emperumAn's bhakthai) that, why she is living in a
secluded place instead of a dhivya dhEsam, he
immediately lost his wings.
 When piLLaippiLLai AzhwAn continuously commits
bhAgavatha apachAram, kUraththAzhwan corrects him in
many ways highlighting the importance of avoiding such
apachArams.

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 Simple Guide to SrIvaishNavam

Finally, we should understand a very important point. As we

understand/believe that, "we get mOksham purely by our
relationship to our AchArya irrespective of our gyAnam and
anushtAnam", the same way "we will fall down to the bottom of
samsAram purely by our apachAram to a SrIvaishNava irrespective
of our gyAnam and anushtAnam".

asahya apachAram

asahya means without any reason. These are the apachArams we

commit towards emperumAn, AchArya or SrIvaishNavas without
any specific reason.

 In bhagavath vishyam - hiraNyakaSipu just did not want to

hear about emperumAn - even though emperumAn did not do
anything particularly against him.
 In AchArya vishayam - not following his instructions, explaining
the knowledge he taught to unqualified persons in expectation
of wealth, fame, etc
 In bhAgavatha vishayam - having jealosy towards other
SrIvaishNavas, etc.
It is explained that each of these apachArams (in order) are more
cruel than the one before. That is, bhagavath apachAram is crueler
than akruthya karaNam (indulging in prohibited activities),
bhAgavatha apachAram is crueler than bhagavath apachAram and
asahya apachAram is crueler than bhAgavatha apachAram.

Our pUrvAchAryas were very respectful to SAsthram and were

very fearful of commiting any apachAram. Every AchArya in
our guruparamparai (as we can see from their history), towards
the end of their life in this samsAram, will gather all their Sishyas
and other SrIvaishNavas and ask for their forgiveness even though
they did not commit any apachAram at all. Such was their humility.

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 Simple Guide to SrIvaishNavam
For us also, it is important to understand this clearly, and try to
apply in our lives. gyAnam (knowledge) exemplifies when it leads
to anushtAnam (practice) - if that does not happen that gyAnam
can simply be the called agyAnam (ignorance).

We should also understand clearly that this does not mean that
SrIvaishNavas did not share their knowledge in SAsthram to other
SrIvaishNavas fearing that it will cause bhAgavatha apachAram. If
that were the case, we would not have so many granthams by our
pUrvAchAryas and even contemporary AchAryas in our
sampradhAyam explaining how we should live. The goal of these
granthams is to educate us to develop these good qualities by
reading them.

SrImathE ramyajAmAthru munIndhrAya mahAthmanE |

SrIrangavAsinE bhUyAth nithyaSrIr nithya mangaLam ||

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