Saturday, September 8, 2012

I follow the Vadakalai SriVaishnava tradition because I believe . . .

By Gopalan Suresh Raj

I follow the Vadakalai SriVaishnava tradition because in addition to all other SriVaishnava qualifications, I believe:

1. The Lord SrimanNarayana is smaller than the atom in beings that are atomic in size. This is called 'Antar Vyapti' (Immanence). He is also greater than the greatest in the sense He pervades and surrounds everything. This is called 'Bahir Vyapti'. (Transcendence)

2. I believe SriMahalakshmi who is the ego of Sriman Narayana is inseparable from Him and also in addition to being the Mediatrix, and being Infinite (Vibhu) in Nature like SrimanNarayana, She is also part and parcel of the Paramathma and always along with Him grants salvation/emancipation/liberation from bondage/Moksha to the deserving.

3. One can have grief only when one cannot remove the suffering of another. But, the Lord SrimanNarayana is capable of removing suffering. So, there is no need for Him to grieve at the suffering of souls. As Sri Rama, He showed to the World how a human would feel and how one should react on seeing the misery of others.

4. I believe that Bhakti yoga and Surrender/Prapatthi/Saranagathi are both direct means to salvation/emancipation/liberation from bondage/Moksha, but Surrender/Prapatthi/Saranagathi is easy and immediate.

5. One who is NOT qualified to adopt Bhakti Yoga or any other means is qualified to do Surrender/Prapatthi/Saranagathi.

6. I believe as SriKrishna taught in verse 18:66 of the Srimad Bhagavad Gita that some positive gesture like Surrender/Prapatthi/Saranagathi is necessary on the part of the individual soul to deserve His grace lest He be deemed partial if He granted salvation/emancipation/liberation from bondage/Moksha to all and sundry, deserving, or not.

7. While electric current may pervade the universe, only bodies that come into contact with it observe its effects. Lord Sriman Narayana's grace is ever-overflowing, but it will not act without a cause. The Lord Sriman Narayana's grace only operates on those who strive to respond to it (Sahetuka Krupa).

8. Even though the Lord SrimanNarayana is willing to grant salvation/emancipation/liberation from bondage/Moksha just like a mother willingly breast-feeds her child, an endeavor like Surrender/Prapatthi/Saranagathi from the Prapanna/Surrenderer/Saranagatha is also essential just like a baby puts its mouth to its mother's breast to get fed.

9. Surrender/Prapatthi/Saranagathi has to be a positive specific act by the soul to the Protector/Saranya SrimanNarayana even though ultimately the Lord decides whether to grant salvation/emancipation/liberation from bondage/Moksha or not.

10. As long a soul acts by performing Surrender/Prapatthi/Saranagathi according to laid-down norms, the Lord SrimanNarayana forgives the sins committed by the soul and grants salvation/emancipation/liberation from bondage/Moksha at the end of that birth.

11. Both Lord SrimanNarayana and the individual soul enjoy the fruits of Surrender/Prapatthi/Saranagathi. For the Lord, there is the acquisition of a new servitor, and for the individual soul, the Prapanna/Surrenderer, gains the privilege to serve Him.

12. In verse 18:66 of the Srimad Bhagavad Gita, "Sarva Dharman Parityajya”, the Dharmas actually refer to the 32 Vidyas attached to Bhakti yoga which had already been given up by the soul due to incapacity and delay involved in observing them and the Lord SrimanNarayana offers to stand in their place.

13. All the sanctifying ceremonies, purificatory ceremonies, and all the preliminaries connected with Surrender/Prapatthi/Saranagathi should be gone through before performing Prapatthi.

14. All preliminaries (angas) have to be observed before performing Surrender/Prapatthi/Saranagathi, and the absence of even one of the accessories will vitiate the efficacy of the Surrender/Prapatthi/

Saranagathi, viz,

1. Anukulya Sankalpam

2. Praatikulya Varjanam

3. Mahaa Vishwasam

4. Kaarpanyam

5. Aatma Nikshepam

15. The contradiction between Upasana and the concept of resignation is only limited to the consciousness of the incompetence (Akinchanyam) which forms part of the Surrender/Prapatthi/Saranagathi itself.

16. While due respect should be given to all Prapannas, they should still perform and uphold their varnashrama duties/darmas and practices even after performing Surrender/Prapatthi/Saranagathi.

17. As compulsory daily duties are laid down by the Sastras which are the Lord's commandments, non-performance will tantamount to transgression of His commands (Ajna adhilangana) and will render the Prapanna/Surrenderer liable for punishment.

18. I believe Kaivalya is inferior to Paramapada/SriVaikuntam, and it is not eternal, and that Kaivalya is situated Outside of Paramapada/SriVaikun

tam.

The Sri Ahobila Mutt-Preceptor Lineage/Guru Parampara

by Gopalan Suresh Raj

श्रीः ॥

Sri Ahobila Matam is a Sri Vaishnava religious institution established in 1398 CE in a place called Ahobilam. Its first pontiff was Srimad Athivan Satakopan. He was originally known as Sri Kidambi Srinivasachar. He was a student under Sri Gadikasadam Ammal in Kanchipuram. One day, the Lord of Ahobilam, Sri Lakshminrisimha, appeared in Sri Kidambi Srinivasachar's dream and instructed him to come to the temple town of Ahobilam. After consulting with his Acharya, he proceeded to Ahobilam. At Ahobilam, the Lord himself initiated Sri Kidambi Srinivasachar into Sanyasam (monasticism) and gave him the title, "Satakopa Jeeyar". (Later, Lord Athippiran of Azhvar Thirunagari added the title Van and Nammazhvar added the title Adi. Thus the Jeeyar came be be known as "Adivan Satakopan"). Then, one of the nine Nrisimhas of Ahobilam called Sri Malolan jumped into the hands of Sri Adivan Satakopan and ordered him to travel the length and breadth of the country. Thus began the institution called Sri Ahobila Matam and the travels of Lord Sri Malolan from village to village so that devotees get a chance to undertake Pancha Samskaram and perform Bhara Nyasam at the lotus feet of the Lord. The travels thus started more than 600 years ago continues to this very day. A succession of forty-five ascetics known as Azhagiya Singar have headed Sri Ahobila Matam. They have all taken Lord Sri Malolan to the people. The unique tradition of the Lord traveling to the houses of His devotees continues. The present Jeeyars, the 45th and 46th in succession, have traveled the length and breadth of the country several times.

There are three categories of an unbroken-lineage of Preceptors/Acharyas for Sri Ahobila Mutt disciples. They are broadly classified into:

Pancha Samskara/Samashrayana/Acharya Guru Parampara/Acharya Preceptor Lineage - Initiation, Rahasya granthams, and Rahasyarthams tutelage
Bhagavad Vishaya/Kalakshepa Guru Parampara/Discourse Preceptor Lineage - Commentary on Swami Nammazhwar's Thiruvaimozhi, SriBhashyam, Gita Bhashyam, etc. tutelage, and
Sanyasasrama Guru Parampara/Ascetic Preceptor Lineage

The below lists each of them in detail.

Pancha Samskara/Samashrayana/Acharya Guru Parampara/Acharya Preceptor Lineage

Sri Vadakku Thiruveedhi Pillai's sishya was Sri Sriranga Chari. Sri Sriranga Chari's sishya was Sri Kidambi Kesava Chari. Sri Kidambi Kesava Chari is from the Sri Kidambi Achchan lineage-one of Sri Ramanuja's foremost disciples and on whom Sri Ramanuja placed His -Sri Ramanuja’s feet- during the last moments of His life. (Sri Kidambi Achchan, was also the personal cook of Sri Ramanuja, who was, due to His service to Sri Ramanuja, called Madapalli Achchan). Sri Kidambi Kesava Chari was both the father and the Pancha Samskara Acharya for Sri Kidambi Srinivasacharya (1379 CE – 1458 CE) who later in life became H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका - the 1st Jeeyar of The Sri Ahobila Mutt.

Sriman Narayana
Sri Mahalakshmi
Sri Vishwaksena
Swami Nammazhvar/Shatakopa/Parankusa
Sriman Nathamuni [822 C.E – 930 C.E]
Srimath Uyyakkondar/Pundarikaksha [826 C.E.- 930 C.E.]
Srimath Manakkal Nambi/Rama Mishra
Srimath Alavandhar/Yamunacharya [916 CE- 1036 CE]
Srimath Periya Nambi/Maha Purna [997 CE- ]
Bhagavad Ramanujacharya/Bhashyakara/Udayavar [1017 CE- 1137 CE]
Srimath Embar/Govinda Dasa
Srimath Parasara Bhattar
Srimath Nanjeeyar/Vedanti
Srimath Nampillai/Lokacharya
Srimath Vadakku Thiruveedi Pillai - Sri Pillailokacharya's father and Acharya
Srimath Srirangacharya
Srimath Kesavacharya
Srimath Kamalavasa
Srimath Kidambi Kesavacharya - Sri Kidambi Srinivasacharya's father, Pancha-Samskara and Rahasyartha Acharya
Srimath Kidambi Srinivasacharya/H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) [1379 CE – 1458 CE]- 1st Jeeyar/Pontiff of The Sri Ahobila Mutt
H.H.Srimath Yatheendra Mahadesika Azhagiya Singa Jeeyars 2 through 41 Pontiffs
H.H.Srimath Sriranga Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री श्रिरङ्ग शठकोप) the 42nd Pontiff
H.H.Srimath Veeraraghava Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वीरराघाव शठकोप) the 43rd Pontiff
H.H.Srimath Vedanta Desika Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वेदान्त देशिक) the 44th Pontiff
H.H.Srimath Narayana Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री नारायण) the 45th Pontiff (Asmad Acharya-अस्मद् आचार्य/My Pancha Samskara and Bharanyasa Acharya)
H.H.Srimath Ranganatha Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री रङ्गनाद) the 46th Pontiff.

Bhagavad Vishaya/Kalakshepa Guru Parampara/Discourse Preceptor Lineage

H.H.Srimath Adhivan Satakopa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) also comes in the Acharya parampara of every one in the Munitraya Sampradaya as well, as He had attended discourses (Kalakshepams), studied SriBhashyam, and Bhagavad Vishayam from Sri Gadikasatam Ammal (also in The Munitraya Acharya parampara), but had been initiated into SriVaishnavam by His father Swami Kidambi Kesavacharya (Pancha-Samskara Acharya) from whom He learnt Rahasyaarthams.

Sriman Narayana
Sri Mahalakshmi
Sri Vishwaksena Swami
Swami Nammazhvar/Shatakopa/Parankusa
Sriman Nathamuni
Srimath Uyyakkondar/Pundarikaksha
Srimath Manakkal Nambi/Rama Mishra
Srimath Alavandhar/Yamunacharya
Srimath Periya Nambi/Maha Purna
Bhagavad Ramanujacharya/Bhashyakara/Udayavar
Thiru Kurugaipiran Pillan/Kurukesa [1033 CE-]
Srimath Engalazhvan [1088CE-]
Srimath Nadadur Ammal/Vaatsya Varada Guru
Srimath Kidambi Appullar/Vaadhiham Saambu Vaahar [1221 CE – 1290 CE]
Swami Sri Vedanta Desika (श्री निगमान्त महादेशिका) [1268 CE – 1369 CE]- Founder (स्थापक) of Sri Parakala Mutt
Sri Nainaaraachaaryar/Sri Kumara Varadachar
Sri Brahma Thanthra Swathanthra Jeeyar - 1st Jeeyar of The Sri Parakala Mutt
Sri Gadikasatam Ammal
Srimath Kidambi Srinivasacharya/H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) [1379 CE – 1458 CE]- 1st Jeeyar/Pontiff of The Sri Ahobila Mutt
H.H.Srimath Yatheendra Mahadesika Azhagiya Singa Jeeyars 2 through 41 Pontiffs
H.H.Srimath Sriranga Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री श्रिरङ्ग शठकोप) the 42nd Pontiff
H.H.Srimath Veeraraghava Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वीरराघाव शठकोप) the 43rd Pontiff
H.H.Srimath Vedanta Desika Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वेदान्त देशिक) the 44th Pontiff
H.H.Srimath Narayana Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री नारायण) the 45th Pontiff (Asmad Acharya-अस्मद् आचार्य/My Pancha Samskara and Bharanyasa Acharya)
H.H.Srimath Ranganatha Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री रङ्गनाद) the 46th Pontiff.



Sanyasasrama Guru Parampara/Ascetic Preceptor Lineage

The founder of Sri Ahobila Mutt, Srimad Azhagiya Singar/Sri Malolan/The Lord of Sri Ahobilam Himself initiated Sri Kidambi Srinivasacharya into the Holy order of Paramahamsa (Ascetic order) by administering the Presha Manthra to Him. Sri Kidambi Srinivasacharya thus came to be known as H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Jeeyar - श्रिमदादिवण्शठकोप यतीन्द्र महादेसिक जीयर (Adi [first] vann[powerful] Shatakopa [Nammazhwar] Yatheendra [Emperor of Monks] Mahadesika [Prime Spiritual Teacher] Jeeyar [Pontiff]). He was the first Pontiff of The Sri Ahobila Mutt. Azhagiya Singar means Beautiful Lion, and this is an appellation for each and every Pontiff of Sri Ahobila Mutt.

Sri Malola Azhagiya Singar - Founder (स्थापक) of The Sri Ahobila Mutt in 1398 A.D
H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) [1379 CE – 1458 CE]- 1st Jeeyar/Pontiff of The Sri Ahobila Mutt
H.H.Srimath Yatheendra Mahadesika Azhagiya Singa Jeeyars 2 through 41 Pontiffs
H.H.Srimath Sriranga Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री श्रिरङ्ग शठकोप) the 42nd Pontiff
H.H.Srimath Veeraraghava Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वीरराघाव शठकोप) the 43rd Pontiff
H.H.Srimath Vedanta Desika Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वेदान्त देशिक) the 44th Pontiff
H.H.Srimath Narayana Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री नारायण) the 45th Pontiff (Asmad Acharya-अस्मद् आचार्य/My Pancha Samskara and Bharanyasa Acharya)
H.H.Srimath Ranganatha Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री रङ्गनाद) the 46th Pontiff.



Sri Ahobila Mutt Preceptor Lineage/Acharya Guru Parampara
लक्ष्मी नाथ समारंभां नाद यामुन मध्यमां
अस्मद आचार्य पर्यन्तां वन्दे गुरु परम्परां ॥

Beginning with Sri Mahalakshmi's husband Sriman Narayana; with Sri Naathamuni and Sri Yamunacharya in the middle; Up until my present Acharya, I salute my entire Guru Lineage.

- Thaniyan or The eulogistic devotional verse of salutation to all my Acharyas.

श्रीमद् रङ्गशठारी संयमिवराठ् लभ्द आगमान्त द्वयम्
श्रीमद् वीररघूद्व हाद्यशठजित पादार विन्दाश्रयं
श्रीमद् वेद वतंश देषिकयतेः कारुण्य वीक्षास्पदं
सेवे रङ्ग दुरीण शासन वशं नारायणं योगिणं ॥
श्रीमते श्री लक्ष्मीनृसिंह दिव्य पादुका सेवक श्रिवण्शठकोप श्री नारायण यतीन्द्र महादेशिकाय नमः ॥

Learnt Ubhaya Vedanta- the Sanskrit Vedas and Tamil Divya Prabhandams (आगमान्त द्वयम्) from Shrimad Rangashatari (42nd Pontiff)

Took Refuge at the Lotus Feet of Shrimad Veera Raghudhva (43rd Pontiff)

Recipient of the Merciful Glances of Shrimad Vedha Vathaamsa Deshika (44th Pontiff)

He who serves Sri Ranganada's commands, to Sri Narayana Yogi, my Salutations.

- Thaniyan or The eulogistic devotional verse of salutation to My Pancha Samskara and Bharanyasa Acharya (अस्मद् आचार्य) - The 45th Pontiff of Sri Ahobila Mutt.

श्रीमते श्री लक्ष्मीनृसिंह परब्रह्मणे नमः ॥
श्रीमते श्री नवनीथ कृष्ण परब्रह्मणे नमः ॥ श्रिमथ्यै घोदायै नमः ॥
श्रीमते श्री लक्ष्मीहयवदन लक्ष्मीनारायणाभ्यां नमः ॥
श्रीमते श्री सीता नायिका लक्ष्मण हनूमन्त समेत श्री रघुनन्दन परब्रह्मणे नमः ॥
श्रीमते श्री रुक्मिणी सत्यभामा समेत श्री वेणुगोपल परब्रह्मणे नमः ॥

श्रीमते श्री रङ्गनाद दिव्य मणि पादुकाभ्यां नमः ॥
श्रीमते श्री रङ्गनायकी समेत श्री रङ्गनाद परब्रह्मणे नमः ॥
श्रीमते श्री अलर्मेल्मङ्गा नायिका समेत श्री श्रीनिवास परब्रह्मणे नमः ॥
श्रीमते श्री पेरुन्देवि नायिका समेत श्री प्रणतार्त्ति हर वरद परब्रह्मणे नमः ॥
श्रीमते श्री कनकवल्ली नायिका समेत श्री वीरराघाव परब्रह्मणे नमः ॥
श्रीमते श्री हेमांबुजवल्ली नायिका समेत श्री देवनाद परब्रह्मणे नमः ॥
श्रीमते श्री पुण्डरिकवल्ली नायिका समेत श्री गोविन्दराज परब्रह्मणे नमः ॥
श्रीमते श्री कोमळवल्ली नायिका समेत श्री अपर्याप्त अम्रुद परब्रह्मणे नमः ॥
श्रीमते श्री अरविन्दवल्ली नायिका समेत श्री भद्रि नारायण परब्रह्मणे नमः ॥
श्रीमते श्री अम्बुजवल्ली नायिका समेत श्री भूवराह परब्रह्मणे नमः ॥
श्रीमते श्री भूमा देवी नायिका समेत श्री आकाशनगरीश परब्रह्मणे नमः ॥

श्रीमते वकुळ भूषण महा गुरवे नमः ॥ श्रीमते भगवद् रामानुजाय नमः ॥
श्रीमते निगमान्त महादेशिकाय नमः ॥ श्रिमदादिवण्शठकोप यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्री लक्ष्मीनृसिंह दिव्य पादुका सेवक श्रिवण्शठकोप श्री श्रिरङ्ग शठकोप यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्रिवण्शठकोप श्री वीरराघाव शठकोप यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्रिवण्शठकोप श्री वेदान्त देशिक यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्री लक्ष्मीनृसिंह दिव्य पादुका सेवक श्रिवण्शठकोप श्री नारायण यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्रिवण्शठकोप श्री रङ्गनाद यतीन्द्र महादेशिकाय नमः ॥

My Acharya:

௵ அஹோபிள மடத்து 45-வது பீடாதிபதி ௵மதே ௵ லக்ஷ்மி நரசிம்ஹ திவ்ய பாதுகா சேவக ௵வன் ஷடகோப ௵ நாராயண யதீந்த்ர மகாதேசிக அழகிய சிங்க ஜீயர்.

Please Note:

Parakala Mutt Acharya, Bhagavad Vishaya, Sanyasa Ashrama Guru Parampara

It is easy to trace the Parakala Mutt Guru Parampara from the Sri Ahobila Mutt Preceptor Lineage.

As you can see on the right-hand side of the chart, on the Bhagavat Vishaya/Kalakshepa Guru Parampara of Sri Adivann Shatakopa Azhagiya Singa Jeeyar, there is Sri Brahma Trantra Swathantra Jeeyar Swamy who was the first Pontiff of the Sri Parakala Mutt. Since the year 1378 C.E. when it was founded, there have been an unbroken lineage of 38 Jeeyars of the Sri Parakala Mutt, and the present Pontiff is the 39th in the lineage and is Srimad Abhinava Vaagheesa Brahma Thanthra Parakaala Swami (The Prakritam Swami- The present Pontiff of the Sri Parakala Mutt).

Thenkalai Acharya, Bhagavad Vishaya, Sanyasa Ashrama Guru Parampara

It is easy to trace the Thenkalai Acharya Guru Parampara from the Sri Ahobila Mutt Preceptor Lineage too.

The Thenkalai Acharya/Preceptor lineage just takes 3 more to complete from the chart of Sri Ahobila Mutt. Locate Sri Vadakku Thiruveedhi Pillai (Sri Pillai Lokacharya's father) on the left-hand-side of the chart. Sri Pillai Lokacharya and Sri Vedanta Desika were contemporaries.

Thenkalai Acharya Parampara:

Sri Vadakku Thirveedhi Pillai->Sri Pillai Lokacharya->Sri Thiruvai Mozhi Pillai (Srisaila)->Sri Manavala Mamuni

Tenkalai Sanyasa Ashrama Parampara:

Sri Adivann Shatakopa Azhagiya Singar initiated Sri Manavala Mamuni in Sanyasa. So,

Sri Adivann Shatakopa Azhagiya Singar -> Sri Manavala Mamuni.

Sri Manavala Mamuni then created the Ashta Diggajas which came to be the collection of eight Thenkalai Mutts, and shishyas.

So as you can see, both Vadakalai and Thenkalais almost have the same acharyas.

Sri Desika was Sri Manavala Mamuni's acharya in the sense that Sri Adivann Shatakopa Azhagiya Singar's Bhagavad Vishaya/Kalakshepa Parampara had Sri Vedanta Desika in the lineage.

Ahobila Mutt sishyas had both Sri Vadakku Thiruveedhi Pillai (Acharya parampara), and Sri Vedanta Desika (Bhagavad Vishaya/Kalakshepa Parampara) in their lineage as you can see from the chart above.

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।
काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥
I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three preceptors named Kaashyapa, Aapathsaara, and Naidruva.

About me:

Yajur Veda, Aapastambha Sootra, Naidhruvakaashyapa Gotra, Vadakalai Iyengar Brahmin from Tamil Nadu adiyEn (srIman) Srinivasa Varadhan a.k.a. Suresh Raj Gopalan has been blessed with many good fortunes such as being born in a dhivya dEsam like Tirupathi, having loving parents and siblings. The best of all these blessings is the SoubhAgayam of initiation into The SrIvaishNava assembly with Pancha Samskaaram and being blessed with the supreme soubhAgyam of BharanyAsam from His Holiness The 45th Jeeyar of The Sri AhObila Matam, SrI NaarAyaNa YathIndhra MahA Desikan. Links to the Periya Periya PerumAL, SrI MalOla LakshmiNrisimha Azhagiya Singar of Sri Ahobilam through AchArya sambhandham is the greatest of all gifts.

Twice-born should strive to be like Butterflies

by Gopalan Suresh Raj

श्रीः ॥

Butterflies are marvelous creatures.

New-born caterpillars that hatch from their eggs are like gluttonous Humans - eating voraciously all the time - akin to an adage in the Sanskrit language made in jest 'ब्राह्मणो भोजन प्रियः ॥'

At some point in their lifecycle, they undergo a mysterious transformation - they stop eating totally and withdraw into a chrysalis (cocoon) - very similar to Yogis in Meditation! During this process of remarkable transformation from a caterpillar to a butterfly, they undergo changes physically, mentally, and spiritually!!! Their old body is shed and a new one with beautiful wings appear. Their eating habits also change. They now only drink the nectar found in flowers. The more remarkable phenomenon is the spiritual transformation. They stop destroying crops (by eating their leaves) and start helping all plants multiply their progeny through pollination.

In doing so, they seem to follow in letter and spirit Sage Veda Vyas's famous quote परोपकाराय पुण्याय पापाय परपीदनं ॥ meaning One attains merit by serving others and commits sin by hurting them.

Just like the butterfly, SriVaishnavas are twice born too - they may be born into this world either as திருக்குலதோர் (Thirukkulatthor)*, or Vysyas, or Brahmanas, or Kshatriyas but are reborn as SriVaishnavas after they undergo पञ्च संस्कारा (Pancha-Samskara) from a qualified SriVaishnava Acharya.

SriVaishnavas are thus द्विजा-dvija (twice-born). Every SriVaishnava should strive to emulate a Butterfly rather than be a mere Housefly!

Note:

* The term திருக்குலதோர் (Thirukkulatthor) meaning 'People of The Creed of Sri' was first coined by Srimad Bhagavad Ramanujacharya (श्रीमद् भगवद् रामानुजाचार्या) in the Tamil language over a millennium ago, which was later translated in recent times to the Hindi language as हरिजन (Harijan) meaning 'The people of Hari (Sriman Narayana)'.

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।
काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Surrender-The most important concept for all mankind

~by Gopalan Suresh Raj

श्रीः ॥
Karma (कर्मा) is the cause of rebirth/reincarnation.

The Sanskrit word Karma has different meanings based on the context of discussion. Karma means the effect or fruits of actions. Karma also means actions. Karma also indicates detached action, which does not create reactions.

We are the various 'effects' rising from different 'causes'. Since these 'causes' are different, the 'effects' are also different. Each of our actions of the past has its own reaction, and each one of us must have a treasure-house of the entire-past-actions. This is called the Sanchita Karma (संचित कर्मा).

Sanchita Karma is thus the accumulating pot of karma. It is the cumulative deposit of all the karmas (both good and bad) that an individual soul (जीवात्मा) accumulates over eons (योनि) and eons of existence. We should all understand that at birth, the 'fruits' allotted for this lifetime are called Prarabdha Karma (प्रारब्ध कर्मा). Some refer to this as fate.

On departing this material body, each should take the next form according to the pattern ordained by each one's fructified Prarabdha Karma from our total Sanchita Karma mix. Out of that total Sanchitha Karma, the ripened ones/fructified Karmas are the Prarabhda Karma (both good and bad karmas) that an individual soul (जीवात्मा-Jeevathma) has to enjoy/exhaust in his current birth. The fructified Prarabhda not only determines how the individual is born (rich, poor, handsome, ugly, healthy, handicapped), but also determines his fate in this birth whose fruits have to be enjoyed/exhausted before the individual's inevitable death in this birth.

We can explain this by taking the example of planting of various seedlings and plants in a piece of land. In order to germinate, grow and yield fruit, each seed or seedling or plant would take its own time. Similarly, each of our actions has got its own reaction; certain actions give their reactions immediately, while others will provide their reactions only after an interval.

The cardinal Law of Karma is the Law of Cause and Effect, in accordance with the maxim 'you reap as you sow'. We cannot expect good crops by sowing sub-standard seeds.

People misunderstand the real meaning of Prarabdha Karma when they take the word to mean all the failure, impotence and weakness in them. If we are to be guided by this delusion, the Prarabdha, in every act of ours, there is no room for self-improvement through self-effort (पुरुषार्था-Purushartha). Attributing failures, sufferings etc. to one`s Prarabdha betrays the defeatist mentality of the person. Man, even though he has taken his body to live a fixed Prarabdha, can reach the Supreme Goal of life by living the freedom allowed to him from moment to moment. Just as roasted seeds do not germinate, karma done without a sense of ownership and in a spirit of detachment and dedication to the Divine will not produce suffering or enjoyment. One will have to reap for any karma not done in the above-mentioned fashion.

We have, no doubt, come here into this world to enjoy and suffer for certain of our past Karmas, through the circumstances determined by our Prarabdha. Each moment of our life, we are not only living the fruits of our past actions, but also creating new ones for tomorrow. Prarabdha is caused by actions done in the past. It is completely our very own self-effort of the past. So, if our Prarabdha is a sorrowful one now (in this birth), let us do such acts today so that we can now determine or order a happier life for us in the future. A happier tomorrow is built up only when we live today a Life of Divinity very true to the adage 'You control your Destiny'.

Until you exhaust all your Sanchita Karma (good or bad), you will have to keep wallowing in this continuous cycle of birth and death. Your cumulative account of good and bad karmas have to be zero to stop this cycle of birth and death. Samsara is so designed that it is very difficult to exhaust this ever accumulating pot of Karmas. Every moment you live you are accumulating more Karmas either good or bad which will take fruit as Prarabhdas in future lives. That is why Sandhya Vandanam where one asks pardon for sins committed in that period becomes very important. But that is a whole different discussion.

So where is God in all of this?

Contemplate this. Without gas, a motor car cannot move an inch. However, gas is not responsible for your good or bad driving. Very similarly, behind every deed the energy, and the prime power comes from Sriman Narayana, and nothing more or nothing less. Ultimately, it is the individual soul who controls his own destiny because Prarabhda Karmas are the fabric woven over eons by the individual soul!

In simple terms, Sanchita Karma stands for the Net-Balance of karmas (Good and Bad) of an individual soul as on any date. Prarabda Karmas are those out of Sanchita Kamas which are about to give results or have started fructifying. Scriptures hold that all Sanchita Karmas do not get exhausted in the same birth. One may have to take several incarnations in various yonis before all the accumulated karmas are exhausted, provided one does not earn fresh Karmas. Work done in a spirit of detachment and without expecting any results (Nishkamya) and in a spirit of offering to God (Isvara arpanam) could prevent accumulation of further Karmas.

Bhagavan Sri Krishna's whole intent of preaching the Bhagavad Gita was to tell us this message - called the Charma Sloka, and I quote literally from The Srimath Bhagavad Gita (chapter 18, verse 66):

सर्व दर्मान् परित्यज्य मां एकं शरणं व्रज अहं त्वा सर्व पापेभ्यो मोक्ष इष्यामि मासुचः ॥

Meaning:

Leaving aside (परित्यज्य) everything - all that I have called out in the Bhagavad Gita - Karma, Gnyana, or Bhakti dharmas - (सर्व दर्मान् परित्यज्य), surrender (शरणं व्रज) to Me and only to Me (मां एकं) - meaning not to anyone else - to Sriman Narayana alone - the stress मां एकं amplifies it. I (अहं) will ensure you (त्वा) are released from all sin (सर्व पापेभ्यो) and grant you Moksha (मोक्ष इष्यामि) - do not grieve (मासुचः).

Life, especially human form, is attained after many many births, and its main plot is that it presents one with an opportunity to seek pardon for one's sins committed over eons, and surrender to Sriman Narayana (श्रीमान नारायणा) - something which is difficult to do for other life-forms.

As a kid you'd have heard the story of Gajendra moksha. As an adult you have to get its purport. Gajendra is us, the individual Jeevathma ensnared by the crocodile called Samsara. Surrender to Brahmam - The Paramathma, Sriman Narayana, and Sriman Narayana will ensure this cycle of Samsara is cut by getting rid of your Sanchitha Karmas at once. Once Sriman Narayana grants you Moksha at the end of this birth after you have exhausted all your Prarabhda Karmas, there are no re-births anymore. Vadakalai (வடகலை) Iyengars approach a qualified SriVaishnava Acharya and undergo a process called Bharanyasam (भरण्यासं) - i.e., Bhara Samarpanam - specifically saying they surrender totally, absolutely, and unconditionally to Sriman Narayana.

That's the plot of life. An opportunity to seek pardon for one's sins committed over eons, and surrender totally, absolutely, and unconditionally to Sriman Narayana. Once one misses this opportunity in this lifetime, it might take eons to get another opportunity - very similar to missing an exit on the freeway - especially in New York!!!

Who is Sriman Narayana? Its more than the idol you know of. It's Everything you see around you and don't see. That's a whole different discussion which may require me to explain about the multiverse, and the golden hued matter that all heavenly bodies are made of (including earth - हिरण्य वर्णां हरिणीं), and dark energy, dark matter (Narayana is Black), and entropy, and black holes, etc. Its all in the Srimath Bhagavatham and Vishnu Puranam - don't know if you have had a chance to read them.

The concept of Unconditional Surrender orPrapatthi (प्रपत्ति) or Saranagathi (शरणागथि) was preached in The Bhagavad Gita at the end and is the only sloka that one needs to understand. Saranagathi is the most important concept for all mankind.

So the next time you want to blame God for any of your misfortunes, blame yourself. Realize that you are just living the effects of your past actions (Prarabhdas) in previous lives and resolve to make amends in this birth to make your future a better one by living a life of divinity and service to all mankind.

Here is a quote from Sri Valmiki Ramayan's Aaranyaa Kaandam:

ननु सद्योऽविनीतस्य दृश्यते कर्मणः फलं।
कालोऽप्यङ्गीभवत्यत्र सस्यानामिव पक्तये॥
- श्रीमद्वाल्मीकिरामायणं आरण्यकान्डम् ४१--२७

nanu sadyo'vinītasya dṛśyate karmaṇaḥ phalaṁ|
kālo'pyaṅgībhavatyatra sasyānāmiva paktaye||
- Srimad Vaalmiki Raamaayanam Aaranyaa Kaandam 41--27

The evil effects of committing sinful acts do not manifest immediately. Like seed sowed in a field the effects of sin also take time to germinate and grow strong enough.

But there a huge difference. The sins committed take the gestation period to grow strong and hit back at us. But the seed grow(if the seeds are good) to give us the wealth of grain.

The slow and sure behaviour of Fate often lulls us into a state of false security. We commit unpardonable sins without any immediate backlash. So we get bolder under the notion that nothing will happen and we can get away with anything. But be sure, we will get it back with principal and penal interest.

Some pramanas on Surrender/Sharanagathi/Nyasam/Prapatthi from Vedanta:
#1 यो ब्रह्माणं ... मुमुक्षुर्वै शरणमहं प्रपद्ये ॥

First, Sriman Narayana created Brahma. He taught him the entire Vedas. He has given me the clear knowledge with reference to Him. I take refuge under Him desiring salvation says The Veda Purusha.

- from the Sweta Asvatara Upanishad

#2 तस्मात न्यास मेषं तपसां अत्रिक्थं आहुः ॥

Therefore this Nyasa namely Saranagathi excels all other penances

- from Taitriya Narayana - 50

#3न्यास इथ्यहुहु मनीषिणो ब्रह्माणं ॥

Wise men declare that Saranagathi is The Brahmam (Sriman Narayana) Himself.

- from Taitriya Narayana - 50

#4 निक्षेप अपरपर्ययो न्यासः पञ्चाङ्ग संयुथ संयासः स्त्यग इथ्युक्था शरणागथिर्थ्यापि ॥

Surrendering to God (nikshepa) has five accessories. The word "nikshepa" has several synonyms like Nyasa, Sanyasa, Thyaga and Saranagathi.

- from Lakshmi Tantram 17-74

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Who is an ideal Acharya? What are His qualifications?

~by Gopalan Suresh Raj

श्रीः ॥

An ideal Acharya is one who practices what He preaches.

श्री वेदान्त देशिका (Sri Vedanta Desika) enlists atleast fourteen qualities that an ideal Acharya must posses in the first sloka of his न्यास विंशति (Nyasa Vimshati). Vedas, Vedantha, and Smruthi have long stressed these qualities as the barest minimum essentials that a Satacharya (सताचार्य) must posses to initiate and guide a prospective SriVaishnava (श्रीवैष्णव) in the Saranagathi way of life.

It is therefore imperative for prospective SriVaishnavas who are eager to receive a clear comprehension of all the aspects of Saranagati and its practices to seek such an Acharya who commands these fourteen qualities for success in their quest for emancipation.

The Sloka goes as follows:

सिद्धं सत्संप्रदाये स्थिर धियमनघं श्रोत्रियं ब्रह्मनिष्ठं
सत्त्वस्थं सत्य वाचं समय नियतया साधु वृत्त्या समेतं ।
डंम्भासूयादि मुक्तं जित विषयि गणं दीर्घ बन्धुं दयाळंु
स्खालित्ये सासितारं स्व पर हितपरं देशिकं भुष्णुरीप्सेत् ॥
- श्री वेदान्त देशिका (Sri Vedanta Desika) in न्यास विंशति (Nyasa Vimshati - sloka 1)

Meaning:

सतसंप्रदाये सिद्धं - An ideal Acharya should be steeped in tradition as laid down by all the SriVaishnava Azhwars and Acharyas. He must be firmly established in the lofty traditions that descended hierarchically from திரு நம்மாழ்வார் (Sri Nammazhwar), திரு நாதமுனி (Sri Nathamuni), திரு ஆளவந்தார் (Sri Alavandar), திரு பெரிய நம்பி (Sri Periya Nambi), श्री रामानुजाचार्य (Sri Ramanujacharya), etc.
स्तिरदियं - An ideal Acharya should have a steady mind in all circumstances and should remain unperturbed by false arguments. He should be of firm mind even when people who give wrong meanings (कुध्रुष्टि) or deluded souls filled with nescience (कुमथि) try to agitate Him with their debates based on deceitful reasoning (कुयुक्थि वाधं).
अङ्गाहं - An ideal Acharya should be totally devoid of all blemishes and faults or sins.
श्रोत्रियं - An ideal Acharya should be a master of all Vedas and Vedantas including the Sri Bhashyam (श्रीभाष्यं).
ब्रह्म निष्टं - An ideal Acharya should have firm blemishless devotion (भक्थि-Bhakthi) and unshakable faith in Sriman Narayana.
सत्त्वस्थं - An ideal Acharya should act in a manner conductive to augmenting purity, and balance of mind (सत्त्व गुणा -Sattva Guna). He should posses a dominance of purity, and balance of mind (सत्त्व गुणा -Sattva Guna).
सत्य वाचं - An ideal Acharya should always uphold the truth unswervingly without resorting to deceit or falsehood. He should be a master of honest truthful words that would bring comfort to a good disciple.
समय नियतिया सादु वृत्त्या समेतं - An ideal Acharya should be practicing routines (अनुष्टानं) in tune with the times, appropriate for each occasion, but without compromising on the basics laid down by pious ones in the शास्त्रा (Shastra).
डंबा असूयादि मुक्तं - An ideal Acharya should be devoid of envy, egotism, jealousy, and such inauspicious qualities.
जित विषयी गणं - An ideal Acharya should keep all His senses under total control all the time. He will not have entry into observances prohibited by शास्त्रा (Shastra).
धीर्घ बन्धुं - An ideal Acharya should be a reliable friend to anyone and everyone both here and hereafter. He should be an all-weather friend for all those disciples who seek His protection, direction, and counsel. He should always seek the welfare of those who have sought His refuge.
दायाळुं - An ideal Acharya should be extremely compassionate to even those that act inimically. His kindness for all should be spontaneous.
स्खालित्ये सासिदारं - An ideal Acharya should never hesitate to correct His disciples when they err or lose their way and ensure that they return to the right path of good behavior. He should correct their trespasses against शास्त्रा (Shastra) and suggest appropriate corrective actions to make amends for their sins.
स्व पर हितं - An ideal Acharya should be interested in the well-being of not just Himself, but in all those He comes in contact with. He will always determine what is good for Himself and everyone else and act accordingly.

श्री वेदान्त देशिका (Sri Vedanta Desika) implores all prospective SriVaishnavas seeking salvation to select such a SriVaishnava Acharya who has all these fourteen auspicious qualities in abundance.

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)
श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.
अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Thursday, September 6, 2012

Sriman Narayana-The Supreme Being, The Supreme Personality of Godhead, The Brahmam, The Paramathma

~by Gopalan Suresh Raj

श्रीः ॥

Sanathana Darma or what has come to be referred to as Hinduism, talks about One God and One God only. Contrary to popular belief, the concept of multiple Gods is a misnomer which will readily become very apparent after you go through this post.

The scriptures say that Sriman Narayana is The one and only Supreme-most Being; The one and only Supreme-most Principle; The one and only Supreme-most Truth; The one and only Supreme-most Reality bar none. Everyone and Everything else are souls servile to that Supreme Being/The Supreme Personality of Godhead.

All Vedas, Vedanta, Veda Samhitas, Veda Brahmanas, The Upanishads, Veda Aranyaka, The Itihasas, The Puranas, Agamas, Kalpas, Smritis, Suktas, Granthas, Mahatmyams, and Slokas - all identify Sriman Narayana and Him alone as The Brahmam, or The Supreme Being, or The Supreme Personality of Godhead, or The Paramathma and sing His glory.

Here are two derivations for the name Narayana:

1. नरानं (Naraanam) + अयनं (Ayanam) = नारायणः (Narayana) meaning The One who is the ultimate refuge of all beings - the support of the host of all souls.

2. नराः (Naraa) + अयनं (Ayanam) + यस्य (Yasya) + सहः (Saha) = नारायणः (Narayana) meaning The One for whom the entire multiverse consisting of sentient living beings, and non-sentient things constitute His body.

Rules of Sanskrit Grammar 1:1 - According to Sanskrit grammar, when the words नरा (Nara) and अयनः (Ayana) are combined, it does not become नारायनः, but becomes a proper noun as in नारायणः (Narayana) with the emphasis on the last णः (Na) which exclusively means Sriman Maha Vishnu Narayana.

Instead of me explaining the details in prose, I thought I would just place direct quotes from the scriptures and let them speak for themselves. There are literally hundreds and hundreds of references to Sriman Narayana as The Supreme Being, The Supreme Personality of Godhead, The Brahmam, The Paramathma in all the ancient scriptures.

Please find below a list of such randomly selected quotes. These references are such that even on giving a cursory glance, there would not even be an iota of doubt to Sriman Narayana being The Supreme Being or The Supreme Personality of Godhead.

In this context, I have to place on record my appreciation and strong recommendation for Sriman Anbil Ramaswamy's book Hinduism Rediscovered which everyone should read without fail.

This is a long running list. It is not exhaustive - there are literally hundreds and hundreds of such references in the scriptures. I will keep updating this post with selected references as and when I get the time.

Here goes ...

#1 सत्यं सत्यं पुनः सत्यं उध्तुत्य बुजं उच्यते

वेदस् शास्त्रं परम् नास्ति न दैवं केशवातः परम् ॥

True, True, and again True. Raising my hand high, I swear under oath that there is nothing greater than the Veda Shastras nor a Supreme God than Sri Keshava (Sriman Narayana).

- Veda Vyasa.

#2 Every time one reads the Mahabharata or the eighteen Puranas, this is always the first sloka in each of them.

नारायणं नमस्कृत्य नरं चैव नरोत्तमम्

देवीं सरस्वतीं वाचं ततो जयं उदीरयेत् ॥

One should pray to Sriman Narayana, and also to Nara the best of all humans, and also to Devi Saraswathi before one attempts to read and understand the following. The word jayam is used to refer to the Mahabharata, the Ramayana, and the eighteen Puranas as well.

- Veda Vyasa in the Mahabharata's first verse

#3 आलोड्य सर्व शास्त्राणि विचार्य च पुनर पुनः

इदमेकं सुनिष्पन्नं ध्येयो नारायणस् सदा ॥

After making a thorough research of all the Shastras, and only after great deliberation and discussion with knowledgeable persons, I have arrived at this unassailable and irrefutable conclusion that Sriman Narayana should be meditated upon always.

- Veda Vyasa in conclusion of the Mahabharata.

From the Vedas and Veda Samhitas

#4 द्येयत सदा सवितृ मण्डल मद्यवर्ति

नारायणः सरसिजासन संनिविष्टः

केयूरवान मकर कुण्डलवान क्रीटी

हारी हिरण्य वपुः धृत शङ्क चक्रः ॥

शङ्क चक्रः गदा पाणे द्वारक निलया आच्छ्युत गोविन्द पुण्डरीकाक्ष रक्षमां शरणागतं ॥

Sriman Narayana who is at the center of the sphere of the Sun, who is well seated on the lotus bedecked with dolphin-shaped ear rings, crown and garland, with a golden body adorned with weapons like the conch, discuss, maze, who resides in Dwaraka, He who never forsakes His devotees, He who protects cows (representing all beings), whose eyes are like the lotus - O! Sriman Narayana! Please protect me who has surrendered myself at Your feet.

- from The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#5 नमः ब्राह्मण्य देवाय गो ब्राह्मणे हितायच

जगत्थिताय श्रीकृष्णाय गोविन्दाय नमो नमः ॥

Salutations to the Lord of Brahma; One who is benevolent to all beings; One who supports the multiverse; One who is known as Sri Krishna and Sri Govinda; My salutations to You.

- from The Sandhya Vandhana of all irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#6 कायेन वाचा मनसा इन्द्रियर् वा बुध्यात्मना वा प्रकृतेर स्वभावात करोमि यद यद सकलं परस्मै श्रीनारायणाये इति समर्पयामि ॥

Whatever I do by my body, or speech, or mind, or other senses, or by intellect, or by the nature of - everything I dedicate to Sriman Narayana and to Sriman Narayana alone.

- from the dedication in The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#7 प्रायस चित्थानि असेषाणि तपः कर्मात्मकानि वै

यानि तेषां असेशानां श्रीकृष्णानु स्मरणं परम् ॥

There is no greater atonement than the remembrance of Lord Sri Krishna for extinguishing sins without even leaving any trace thereof.

- referring to atonement for sins, in The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#8 मानसं वाचिकं पापं कर्मणा समुपर्जितं

श्रीराम स्मरणेनैव व्यपोहति न संशयः ॥

Whatever sins had been committed by mind, word, or deed, and whatever sins had been accumulated all of them get to be totally obliterated by the mere remembrance of the name of Sri Rama and there is no doubt about this.

- referring to obliteration of sins, in The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#9 अपवित्र पवित्रो वा सर्व अवस्तं गतोऽपि वा

यस स्मरेत पुण्डरीकाक्षं सः बःयप्य अन्तरः सुचि ॥

Whether one is already pure or impure, in whatever condition to which one had gone on account of defilement, such a person becomes purified both externally and internally on just remembering Sri Pundarikaksha. (one who is lotus-eyed. This is another name, which refers to only Sriman Narayana and no one else.)

- on the matter of purification in all purification ceremonies.

From the Vedas

All four vedas commence and close invariably with the words Hari Om (हरिः ॐ). All the four Vedas thus proclaim in no uncertain terms the fact that Sriman Narayana is at the begining and through the very end.

#10 हरिः ॐ अग्निमीले पुरोहितं यज्ञस्य देवं रत्विजं होतारं रत्न धतमन हरिः ॐ ॥

- Rig Veda

#11 हरिः ॐ ईशेत्व उर्जेत्वा वयवस्थ उपयवस्थ देवोवः सविता प्रर्पयतु स्रेष्टतमाय कर्मणे हरिः ॐ ॥

- Yajur Veda

#12 हरिः ॐ अग्न याहि वीतये गृणानो हव्य धाथये निहोता सत्सि बर्हिषि हरिः ॐ ॥

- Sama Veda

#13 हरि ॐ संनो देवीर अबीष्टये अपो भवन्तु पीथये संयोर अभिस्रवन्थु नः हरिः ॐ ॥

- Adarva Veda

#14 तद् विष्णोः परमं पदं सदा पश्यन्ति सूरयः

दिवीव चक्षुरथथं

तद् विप्रासो विपन्यवो जागृवांस समिन्दते

विष्णोर यद परमं पदं ॥

The ever-free Angels (Nityasooris) with eyes wide open enjoy Lord Sri Vishnu's divine form happily. These great and wise ever-free Angels (Nityasooris) are also proficient in praising the Lord; endowed with Supreme Knowledge they are ever vigilant.

- Rig Veda

#15 नारायणतः ब्रह्म जयते नारायणतः रुद्रो जयते ॥

From Sriman Narayana was born Brahma; From Sriman Narayana was born Rudra

- Rig Veda

#16 ह्रीस् च ते लक्ष्मीस च पत्न्यौ ॥

Sriman Narayana, The Paramathma, is one who has Mother Earth and Mother Mahalakshmi as His consorts.

- Yajur Veda

From the Veda Samhita

#17 व्याप्ति कान्ति प्रवेसेस्च तत् दाथु निबन्दनातः परत्वेब्यदिका विष्णोः देवस्य परमात्मानः ॥

Such qualities as pervasiveness, splendor, entrance to all, immanence, and will, which are deduced from the respective verbal roots are additional qualities of the Supreme Being Sri Vishnu, and decisive of His being the Supreme deity.

- Shiva in Ahirbudnya Samhita (52.38)

#18 नीच भूतो ह्यसवात्मा यत् संरक्ष्यातय अर्प्यते तत् कस्म इति अपेक्षयं विष्णवे देवस्य परमात्मनः ॥

If it is questioned as to whom this soul has to be surrendered for protection, undoubtedly the answer is Sri Vishnu only.

- Shiva in Ahirbudnya Samhita (52.35 & 36)

From the Veda Brahmanas

#19 नारायण परम् ब्रह्म तत्वं नारायणः परः ॥

Only Sriman Narayana is the Supreme the only truth that ought to be known

- Taittriya Brahmana

From the Upanishads

#20 एकः साष्टा न द्वितीयो अस्ति कश्चित् ॥

There is only one (Sriman Narayana) who rules over the multiverse. There is no other.

- Upanishad

#21 माता पिता ब्राता निवासः शरणं सुहृत् गतिर नारायणः

एष सर्व भूत अन्तरात्मा अपहत पाप्मा दिव्यो देव एको नायायनः ॥

The one who is the mother, father, brother, resting place, friend, and the refuge, the indweller of all beings totally devoid of blemishes, shining and that one is Only Sriman Narayana.

- Subalopanishad

#22 नित्यो नित्यानां चेतनस चेतनानां

एको बहूनां यो विददाति कामान् ॥

Sriman Narayana is the most permanent of all permanent things, the most sentient of all sentient beings, the only one among many who grants wishes.

- Svetaswatara Upanishad (6.13)

#23 यो ब्रह्माणं विदधति पूर्वं

यो वै वेदंस्च प्रहिणोति तस्मै

तं हि देवताम बुद्धि प्रकाशं

मुमुक्षुर्वै सरणं अहं प्रपद्ये ॥

I, who am desirous of Moksha (emancipation/liberation/salvation), surrender unto Him who created Brahma and taught him the Vedas and the One who alone can grant liberating knowledge of the self leading to Moksha (emancipation/liberation/salvation).

- Svetaswatara Upanishad

#24 न तस्य कार्यं कारणं च विध्यते

न तत् समश्च अपि अधिकस्च द्रिस्यात ॥

There is nothing that Sri Bhagavan has to aspire for; There is no circumstance requiring His aspiring anything that He cannot obtain; There is none equal to Him not to speak of anyone being superior.

- Svetaswatara Upanishad

#25 यश्च किञ्चित् जगत्यस्मिन दृश्यते स्रुयतेपि वा

अन्तर बहिस च तत् सर्वं आपि अधिकस्च दृष्यत ॥

Whatever is seen or heard in this multiverse they are enveloped both within and without by Sriman Narayana

- Taittriya Upanishad (11.25)

#26 यतो वा इमानि बूतानि जायन्ते

येन जतानि जीवन्ति

यत्प्रयन्त्याबी संविसन्ति ॥

From what are these living things born, by whose will they subsist, and into whom they will ultimately integrate that is Sriman Narayana

- Taittriya Upanishad's Anandavalli (1)

#27 एको ह वै नारायण आसीतः

न ब्रह्म न ईशानः

न इमे द्याव पृथ्वी

न नक्षत्राणि ॥

Before creation there was only Sriman Narayana - neither Brahma, nor Shiva, nor the sky, nor the earth, nor the stars.

- Mahopanishad

#28 अपहत पाप्मा विराजो विमृत्युः विसोकः विजिगत्सो

अपिभसहा सत्य काम सत्य संकल्पः ॥

He who is bereft of sins, old age, death, sorrow, hunger, thirst; He who can get whatever He desires; He who can accomplish whatever He desires.

- Chandokya Upanishad

#29 सदेव सोम्येतं अघ्र आसीथ् ॥

Before creation only this Sri Bhagavan was there all alone

- Chandokya Upanishad

From the Itihasas - Srimad Valmiki Ramayana

#30 पद्मे दिवेर्क साङ्कसे नाभ्यां उत्पाद्य मां अपि

प्राजापत्यं त्वया कर्म सर्वं मयि निवेसितं

सोऽहं संन्यस्त भारो हि त्वां उपासे जगत पतिं ॥

Having created me in the divine lotus of your navel, shining like the Sun, you have assigned to me all the duties of creation (प्राजापत्यं) and with this responsibility entrusted to me, I worship you, the Lord of the Multiverse to help me in discharging my duties.

- Brahma in Srimad Ramayana (7.104.7 & 8) while addressing Sriman Narayana.

#31 सकृदेव प्रपन्नाय तव अस्मि इति याचते

अभयं सर्व बुथेभ्यो ददामि येतद् व्रतं मम ॥

To him who has sought My protection even once, and begged of Me saying "I am Thine", to him I afford protection from all beings, This is my vow.

- Sri Ramachandra in Srimad Ramayana (6.18.33) also known as Sri Rama Charama Sloka.

#32 ब्रह्मा स्वयंबुस च चतुराननो वा

रुद्रस त्रिनेत्र पुरान्थको वा

इन्द्रो महेन्द्रः सुरनायको वा

त्रातुं न सक्तः युधि राम वध्यं ॥

If a man deserves death at the hands of Sri Ramachandra, neither the four-faced Brahma who is born of no mortal, nor the three-eyed Rudra (Shiva) who destroyed Tripura, nor the great Indra who is the leader of the Devas will be able to shield him in battle. If on the other hand a man seeks refuge under Sri Ramachandra, even if everyone and initimate friends of his propose to injure him, Sri Ramachandra will protect him by overcoming the wicked and pursuading the good ones.

- Srimad Ramayana.

#33 अधिकं मेनिरे विष्णुं देवास स ऋषि गणास् सध ॥

Therefore, Devas, Rishis, and others considered that Sri Vishnu is The Supreme Deity.

- Srimad Ramayana (1.75.20)

#34 मित्र भवेन संप्राप्थं न त्यजेयं कथंचन

दोषो यद्यपि तसया स्यातः सदामेतद अगर्हितं ॥

Vibheeshana has surrendered. He is a friend. He should not be let down under any circumstances or for whatever reasons. I will not let him down even if he has any defects. This is the way accepted by great Sadhus.

- Sri Ramachandra in Srimad Ramayana (6.18.3)

From the Itihasas - Srimad Veda Vyasa Mahabharatha

#35 आबुत संप्लवे प्राप्ते प्रलीने प्रक्रितौ महान्

एकः थिष्ठति विश्वात्मा स थु नारायण प्रभुः ॥

At the time of deluge, everything dissappears, but there is only One that remains - the One that is in the soul of all others and that is Sriman Narayana

- Shanthi Parva (210.24) of the Mahabharatha.


#36 ब्राह्मं सिथिकँटं च याश्च अन्याः देवता स्मृतः

प्रति बुद्दः न सेवन्ते यस्मात परिमितं फलं ॥

Brahma, Neelakanta (Shiva/Rudra), Indra, and others are NOT worshipped by the discreet because they can grant only trivial, temporary worldly benefits and definitely not Moksha (emancipation/liberation/salvation) - which can be granted only by Sriman Narayana.

- Shanthi Parva (350.36) of the Mahabharatha.

#37 तव अन्तरात्मा मम च ये च अन्ये देह संज्ञिताः

सर्वेषां साक्षी बुथो असौ न ग्रह केनचित् क्वचित् ॥

This God who is in the soul of you and me and all beings is watching our actions. None of us, however, can ever know Him at anytime.

- Brahma tells Shiva in the Shanthi Parva (361.4) of the Mahabharatha.

#38 सर्वेशमेव लोकानां पिता माता च मादवः

गत्च त्वं एनं सरणं सारण्यं पुरुश्र्षबः ॥

Sri Madhava (Sriman Narayana) is the Father, and the Mother of the entire multiverse and you should take refuge in Him because He is the only one who can be sought for refuge.

- Vana Parva (61.50 and 192.56) in the Mahabharata

#39 रुद्र आदित्य वसूनां च तथ अन्येषां दिवोउकसां

एतेय वै निरयाः तात स्तानस्य परमात्मनः ॥

The places where Rudra (Shiva), Aditya, Vasu, and other devas reside look like a veritable hell when compared to the felicity of SriVaikuntam, the abode of Sriman Narayana.

- Shanti Parva (196.6) in the Mahabharata.

#40 सर्वेषां खिल धर्माणां उथामो वैष्णवो विधीहि

रक्षते भगवान विष्णु भक्थानां आत्मा सरीरवत् ॥

Bhagavan Sri Vishnu protects His Bhaktas with great care and anxiety like looking after the health of His own body. Indeed we are all His body, and He is the indweller in our soul.

- Moksha Darmam in the Mahabharata.

#41 ये भजन्ति पितॄन देवान ब्रह्माणं स हुतासनातः

सर्व भुतर अन्तरात्मानं विष्णुमेव भजन्ति ते ॥

Rites performed in the shastras invoking the Manes, Divinities, Brahmins, or the Fire-God, all these performances reach ONLY Lord Sri Vishnu since He is the indweller of all entities

- Shanti Parva (355.41) in the Mahabharata

#42 कृष्णं कमल पत्राक्षं न अर्चयन्ति ये नराः

जीवन् मृतस्तु ते ज्ञेयाः न संबाष्य कदाचन ॥

Those that do not honor lotus-eyed Lord Sri Krishna are just walking corpses unfit to be talked to at any time.

- Sage Narada in the Mahabharata

#43 एतौ ड्वौ विबुथ स्रेश्टौ प्रसादात् क्रोधजौ ॥

The two great divinities were born respectively from Sri Bhagavan's grace and anger. Directed by Sri Bhagavan, they carry out their respective duties of creation and destruction.

- on Bahma and Rudra (Shiva) in the Mahabharata.


#44 वासुदेवो महत भूतं सर्व दैव अदैवतं

न परम् पुण्डरिकाक्षात दृश्यते पुरुष रिशबः

एष दाथ विधाता च सर्वेषां प्राणिनां प्रभु

परम् हि पुण्डरिकाक्षात न भूतं न भविष्यन्ति ॥

Sri Vasudeva is the greatest Soul. He is Supreme. He is the God of all. There is none greater to Him. He is the creator of all beings; the One who decides their destiny. There never was, nor will there ever be, any God higher than Sri Vasudeva, Sri Pundarikaksha (Sriman Narayana).

- Bheesham Parva (67.2 and 67.18) in the Mahabharata.

From the Harivamsa

#45 कः इति ब्रह्मणो नाम ईशोऽहं सर्व देहिनां

आवां तव अङ्गे सम्बुथौ तस्मात केसव नामवान् ॥

Brahma's name is Kah, and I am known as Isa. Both of us were born from your limbs. Therefore, you are called Sri Keshava.

- Harivamsa (3.31.48) Shiva addressing Sriman Narayana

#46 हरिर एकः सदा द्येयः बवत्बिहि सत्व संस्तिताः

उपास्योयं सदा विप्रः उपायोस्मि हरे स्मृति ॥

Sri Hari (Sriman Narayana) has no equal or superior and therefore, is fit to be meditated upon always. So, develop Satvaguna for the purpose. I am incapable of granting Moksha (emancipation/liberation/salvation), and at best can guide you in your efforts to meditate on Sriman Narayana.

- Shiva addressing His devotees in Harivamsa.

From the Puranas

#47 नारायण नमः इति अयमेव सत्यं

संसार घोरा संहरनाय मन्त्रं

शृण्वन्तु बवाय अमतय यतरस्त रागाः

उचैस्वरं उपदिस्यामि अहं उर्द्व बाहुः ॥

Sriman Narayana is the only one to be worshipped and this is the only truth; because, it is the only Mantra that removes the wicked clutches of bondage (Samsara). Listen! You are free from prejudices and have an open mind. With my hand raised under oath, I proclaim loudly this truth for your benefit.

- Nrusimha Purana

#48 त्वत् कोपातः सांभवो रुद्राः तमसा च समावृताः

त्वत् प्रसादात् जगतातः राजस च पितामाः ॥

Rudra (Shiva) was born out of your anger and is enveloped by endopy (tamas). The creator and the great sire, the four-faced Brahma was born out of your pleasure and is governed by activity (rajas)

- Linga Purana describing Sriman Narayana.

#49 वैकुण्टे थु परे लोके श्रियः सार्दं जगत्पतिः

आस्ते विष्णुर अचिन्त्यात्मा बक्तैर भागवतै सः ॥

Sri Vishnu (Sriman Narayana) is The Supreme Lord residing in SriVaikunta with His consorts and devotees.

- Linga Purana describing Sriman Narayana.

#50 सरणं त्वं प्रपन्ना ये द्यान योग विवर्जितः

तेऽपि मृत्युं अतिकृत्य यान्ति तद वैष्णवं पदं ॥

Those incapable of performing Bhakti take refuge in You as a means to conquer death and cross bondage (Samsara) and reach SriVaikunta.

- Brahma Purana (53) addressing Sriman Narayana.

#51

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

The Sri Parakala Mutt-Preceptor Lineage/Acharya Guru Parampara

~by Gopalan Suresh Raj

श्रीः ॥
Sriman Narayana
Sri Mahalakshmi
Sri Vishwaksena Swami
Swami Nammazhvar/Shatakopa/Parankusa
Sriman Nathamuni
Srimath Uyyakkondar/Pundarikaksha
Srimath Manakkal Nambi/Rama Mishra
Srimath Alavandhar/Yamunacharya
Srimath Periya Nambi/Maha Purna
Bhagavad Ramanujacharya/Bhashyakara/Udayavar
Thiru Kurugaipiran Pillan/Kurukesa [1033 CE-]
Srimath Engalazhvan [1088CE-]
Srimath Nadadur Ammal/Vaatsya Varada Guru
Srimath Kidambi Appullar/Vaadhiham Saambu Vaahar [1221 CE – 1290 CE]
Swami Sri Vedanta Desika (श्री निगमान्त महादेशिका) [1268 CE – 1369 CE]- Founder (स्थापक) of Sri Parakala Mutt
[ Sri Nayinarachariyar - only for Bhagavad Vishaya/Kalakshepa Parampara ]
Sri Brahma Thanthra Swathanthra Jeeyar - 1st Jeeyar of The Sri Parakala Mutt
Sri Dviteeya Brahma Thanthra Swathanthra Swami
Sri Triteeya Brahma Thanthra Swathanthra
Srinivasa Swami
Sri ParakAla Swami
Sri Vedantha Ramanuja Swami
Srinivasa Brahma Thanthra Swathanthra Swami
Sri Narayana Swami
Sri Rangaraja Swami
Sri Brahma Thanthra Swathanthra Swami
Sri Yathiraja Swami
Sri Varada Brahma Thanthra Swathanthra Swami
Sri ParAnkusa Swami
Sri Kavi ThArkika Simha Swami
Sri Vedantha Yathivarya Swami
Sri GnAnAbdi Brahma Thanthra Swathanthra Swami
Sri Veera Raghava Swami
Sri Varada VedAntha Swami
Sri VarAha Swami
Sri VedAntha Lakshmana Swami
Sri Varada VedAntha Yogeendra Swami
Sri Periya ParakAla Swami (Chatus Sahasra Divya Prabhanda VyAkhyAthA)
Srinivasa ParakAla Swami
Sri VedhAnta ParakAla Swami
Sri Abhinava
Srinivasa ParakAla Swami
Sri Ramanuja ParakAla Swami
Sri Brahma Tanthra GanthAvathAra ParakAla Swami
Sri VedhAntha Brahma Thanthra ParakAla Swami
Srinivasa Brahma Thanthra ParakAla Swami
Srinivasa Desikendra Brahma Thanthra ParakAla Swami
Sri RanganAtha Brahma Thanthra ParakAla Swami
Sri Krishna Brahma Thanthra ParakAla Swami
Sri VAgheesa Brahma Thanthra ParakAla Swami
Srimad Abhinava RanganAtha Brahma Thanthra ParakAla Swami
Srimad Abhinava
Srinivasa Brahma Thanthra ParakAla Swami
Srimad Abhinava Ramanuja Brahma Thanthra ParakAla Swami
Srimad Abhinava vAgheesa Brahma Thanthra ParakAla Swami (The Prakritam Swami- The present Pontiff of the Mutt)

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायिश्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Classification of SriVaishnavas

~by Gopalan Suresh Raj

The Iyengars and Ammangars that people these days associate SriVaishnavas with, are all Brahmins. The word Iyengar (அய்யங்கார்) by which SriVaishnava Brahmin Male names are suffixed, probably comes from the same root as the word Ayyagaru. Some people say the word Iyengar comes from ஐந்து அங்கம் உடையவர் (Owner of the five-fold sacrament of Prapatthi). Similarly, the word Ammangar (அம்மங்கார்) by which SriVaishnava Brahmin Females are addressed, probably comes from the same root as the word Ammagaru. Some Iyengars carry of a suffix called Chari (चारी-சாரியார்). The word Chari comes from the Sanskrit (संस्कृतम्) root Acharya (आचार्य). These Iyengar suffixes were existent long before the time of Sri Ramanujacharya, since there are ancient historic slabs pre-dating Sri Ramanujacharya's period that contain names such as Krishna Iyengar and Rama Iyengar. Some of these historic slabs are still in existence to this day. [2]

Note:

Contrary to popular belief, SriVaishnavites are not born, neither is SriVaishnavam a varna (वर्णा). At birth, people are born as either one of திருக்குலதோர் (Thirukkulatthor)[1] or Vysyas, or Brahmanas, or Kshatriyas according to the varnashrama (र्णाश्रमा) of their parents. It is only after anyone undergoes पञ्च संस्कारा (Pancha-Samskara or The five-fold Sacrament) from a qualified SriVaishnava Acharya (आचार्या) that they are reborn as SriVaishnavites. Their original varna does not change even after they undergo Pancha-Samskara - a Vysya will still continue to be a Vysya, a Kshatriya will still continue to be a Kshatriya and so forth. They are still expected to follow all their varnashrama darmas (र्णाश्रम धर्मा) even after they become SriVaishnavas. SriVaishnavam is not a varna.

Since SriVaishnavam is based on both the Sanskrit Vedas and the Tamil 4000 Divya Prabhandam (दिव्य प्रभन्दं)/Arulicheyal (அருளிச்செயல்), SriVaishnava Iyengars are Ubhaya Vedantic (उभय वेदान्तम्) scholars. SriVaishnava literature mainly consists of:

The four Veda (वेद/வேதம்), and Vedantas like the Upanishads, Puranas, the two Itihasas all written either in the Sanskrit (संस्कृतम्) or Prakrit languages
The 4000 Divya Prabhandam (दिव्य प्रभन्दं)/Arulicheyal (அருளிச்செயல்) written in the Tamil (தமிழ்) language
The commentary to the above by ancients written in either Sanskrit (संस्कृतम्), Tamil (தமிழ்), Manipralava (a mixture of Sanskrit and Tamil), or Prakrit (प्राकृतं) languages.

SriVaishnavites are broadly classified into two main sub-sects even though in reality, there is no geographical polarization to justify this classification. They are:

1. Vadakalai Iyengars

2. Thenkalai SriVaishnavas

There are a total of eighteen academic differences between these two major sub-sects, but they are not of significant interest to merit a lengthy discussion of the same in this blog-post.

1. Vadakalai Iyengar/Ammangar [வடகலை அய்யங்கார்/அம்மங்கார்]

Vadakalai Iyengars are SriVaishnavas who predominantly have their origins North of Srirangam in Tamil Nadu, India.

2. Thenkalai SriVaishnava [தென்கலை திருவைணவர்]

Thenkalai SriVaishnavas (தென்கலை திருவைணவர்) are further classified into:

• Thenkalai Iyengar (Brahmins)

• Thenkalai Saatthaada SriVaishnavas/Kovil SriVaishnavas

2.1 Thenkalai Iyengar/Ammangar [தென்கலை அய்யங்கார்/அம்மங்கார்] (Brahmins)

Thenkalai Iyengar Brahmins are SriVaishnavites who predominantly have their origins South of Srirangam in Tamil Nadu, India.

2.2 Thenkalai Saatthaada SriVaishnava [சாத்தாத திருவைணவர்]/Kovil SriVaishnava [கோவில் திருவைணவர்]

These SriVaishnavas belong to the general category of people, a mixture of both Brahmins and other non-Brahmins including திருக்குலதோர் (Thirukkulatthor)[1] who convert to SriVaishnavam. They belong to the Thenkalai sect, but they are also different from the Thenkalai Iyengar Brahmins in significant ways.

They don’t wear the sacred thread/yajnopavitam (यग्न्योपवीतं-பூணூல்). They don’t perform any Vedic rituals, but rely only on the 4000 Divya Prabhandam (दिव्य प्रभन्दं)/Arulicheyal (அருளிச்செயல்) for all their rituals. They very seldom if ever are temple archakas. From the Guru Parapara Hagiography we can infer that they have been given important roles in temple activities in all SriVaishnava temples all over Tamilnadu, Karnataka, and Andhra and these responsibilities continue to this day!

To this day, in Srirangam Sri Ranganathaswamy Temple and other SriVaishnava Shrines, Saatthada SriVaishnavas perform a wide range of tasks starting from opening the curtain in the morning to closing the curtain at night and a lot in between. Their responsibilities range from making announcements (கட்டியம்), to high status ones like providing flowers and garlands, and the safe-keeping of the temple keys, etc. (The HR&CE department also has one set of keys)

This article by Sri Robert Lester, “The Sattada SriVaishnavas”, Journal of the American Oriental Society, Vol. 114, No. 1 (Jan. - Mar., 1994), pp. 39-53, presents an outline of the history of Saatthada SriVaishnavas and gives copious references culled out of Temple Chronicles (கோவில் ஒழுகு) and inscriptions.

Sri Lester presents evidence (from age-old times, atleast up until 1942) that Saatthada SriVaishnavas in Srirangam have been reciting Dhivya Prabhandham alongside brahmins in the gosthi. Lester further goes on to prove by evidence that in some temples Saatthada SriVaishnavas have been getting theertha prasadam and other prasadams ahead of Brahmins.

Sri Lester also provides evidence of Brahmins converting to the Saatthada SriVaishnava sect. Sri Lester cites a 1536 inscription of one Saatthada SriVaishnava called Azagiya Manavala Ayyan of Kausika gotra, Apastamba sutra and Yajus shakha and a disciple of Azagiya Manavala Jeeyar (Sriman Manavala Mamuni) - clearly a Saatthada SriVaishnava of brahmin origin. Another record at Srirangam, dated 1665, references a Saatthada SriVaishnava of Srivatsa gotra, once again a clear indication of Brahmin affiliation. For every exalted Saatthada SriVaishnava of Brahmin origin getting recorded through inscription or in chronicles, there must be hundreds, if not thousands of Saatthada SriVaishnavas of Brahmin origin unmentioned. These Saatthada SriVaishnava of brahmin origin remove all their external signs that mark them as Brahmins, like poonal, kaccham, etc. The only sign they sport is the Urdhva Pundaram (namam), common to all, that marks them just as SriVaishnavas.

SriVaishnavam and Women

There is strong evidence from the past that gives us a glimpse of at least a degree of gender equity that has always existed among SriVaishnavas since a long time ago.

Sri K.V. Raman in his book titled “Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture” 1975, published by Shakti Malik Abhinav Publications E37 Hauz Khas, New Delhi 110 016, cites temple records from the 13th century about a special endowment by the Telugu-Choda chieftain Gandagopala for the maintenance of the females goshti (பெருமாள் முன் பாடும் பெண்டுகள் நிமித்தது) p. 135.

Sri K.V. Raman also cites (in the same page 135) another record datable to 1535 C.E. that specifies a certain share in the holy food for the ladies by right, who took part in the group-singing in front of the deity (திருவொழுக்கம் சேவித்த பெண்கள்). The term Thiruvozhukkam (திருவொழுக்கம்) is very important, it refers to formal gathering of SriVaishnavas. So, from this record dating back to 1535, we see that at Kanchi Perarulan temple, there were formal goshti made up of women and they enjoyed certain rights and privileges accorded to them by decree.

References:

[1]The term திருக்குலதோர் (Thirukkulatthor) meaning 'People of The Creed of Sri' was first coined by Srimath Bhagavad Ramanujacharya (श्रीमत् भगवद रामानुजाचार्या) in the Tamil language over a millennium ago, which was later translated in recent times to the Hindi language as हरिजन (Harijan) meaning 'The people of Hari (Sriman Narayana)'.

[2] Article by Sri Kanchi Prativadi Bhayankaram Annangarachariar titled "Names in SriVaishnava Tradition" - NrusimhaPriya (English) August 2004 issue, pp. 54-55.

[3] Article by Sri Robert Lester titled “The Sattada SriVaishnavas”, Journal of the American Oriental Society, Vol. 114, No. 1 (Jan. - Mar., 1994), pp. 39-53

[4] Book by Sri K.V. Raman titled “Sri Varadarajaswami Temple, Kanchi: A Study of Its History, Art and Architecture” 1975, published by Shakti Malik Abhinav Publications E37 Hauz Khas, New Delhi 110 016

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.
अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायिश्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.