Questions and Answers

1. How come, we have Birthday for the birth less Bhagavaan?
And, why do we have different criteria like Thithi for some and
Birth star for different avatars. Does any authority exist for this?

Answer:
Yes. We have the following authority for the observance on the specific days.
- Rama: Punarvasu / Navami = Srimad Valmiki Ramayanam
- Krishna: Rohini / Ashtami = Jayanti NirNayam
- Nrisimha: Vaikasi-Swati + Chaturdasi = Nrisimha Puranam
- Periya PerumaaL: Panguni-Revati = Sriranga Mahaatmyam
- TiruvenkaTamuDaiyaan: Purattasi-Sravanam = Venkatachala Mahaatmyam

2. Why do we celebrate Azhwar and Achaarya Tirunakshatrams?

Answer:
Azhwaars and Achaaryas are the ones who explained clearly the following:
i) The nature of the Universal Soul (Paramaatma0
ii) The nature of the Individual Soul (Jeevaatma)
iii) the ?modus operandi? or the means by which the Jeevaatma can attain
Paramaatma
iv) The ?phalan? or the fruits of such attainment and
v) The obstacles in the way of this process
Having learned the above, we Jeevaatmas can take efforts to follow the same.

3. Why do we celebrate our ?Happy birthdays??

Answer:
Our celebrating our birthdays is a kind of ?Real Thanksgiving? to the Lord for
having given us an opportunity to know all these and strive towards this end
and also a ?Prayer? for letting us continue our efforts in the days ahead.

Cutting cakes and blowing out candles not Vaidika karmas. Blowing out of lights
is deemed most sinful and is especially reserved only for
?EkOdishTam?, the 11th day ceremony on the death of a person.

4. Why do we celebrate Shashti abdapoorthi (60), Saptadi (70),
SathaabishEkam (80 and NOT 100) and Kanakabishekam (100)?

Answer:
The same rationale as explained above. As for SathaabhishEkam, it is to be
celebrated when a person has lived long enough and witnessed 1000 moons in
life. Strictly speaking this can come only around 82 because at the rate of
say, one full moon per month, it would work out to 82x12= 984. But sometimes,
we get full moon twice in a month and taking into account these extra months,
roughly the sighting of 1000 moons would happen only around the 82nd year. But,
the SathaabhishEkam is celebrated well in advance on completion of 80th
birthday, treating it as a watershed event.

5. It is said that taking Janma in human Sareera is indeed a rare
privilege due to enormous PuNYam done over several births. But, if this were
so, why should Azhwaars and Achaaryas despise the ?Sarreram? so earned?

Answer:
No doubt, they despise it as the repository of flesh and bones inside and rot
and smell with obnoxious secretions outside. You make an incision on any part
of your body say to the size of a ?cent? and leave it exposed. Very soon the
?scent? (pun intended) emanating from it would be so obnoxious even for you to
bear!
As stated by Nammaazhwaar:
- Aavi thigaikka aivar kumaikkam chitrinbam
- PaaviyEnai pala nee kaaTTi paDuppayO?
- KaNNapiraani viNNOr karumaaNikkathai amudai
- naNNiyum nagar killaan naDuve oru uDambil iTTu
- ThiNNam azhundak kaTTi pala seivinai vaNN kayitraal puNNai maraiya
varindu ennai pOra vaithaai puramE//

Also, the pleasures that flesh is heir to are ?Asthiram? (transientt) and
?asaaram? (merit less). Again, Nammaazhwaar cites the case of an emperor who
ruled the world but lost his Kingdom. He desired to have a nostalgic look at
the kingdom that he once ruled with gusto. He visits under the shadow of night
and scales over a wall to gain entry without his erstwhile subjects identifying
him. Due to lack of light, he steps on a black dog that bites him. He falls on
a heap of pottery that breaks and rolls over with a thud.

In the melee, the sleeping citizens nearby wake up. The ex- emperor is exposed
to their like a mendicant. If this were to happen to a powerful monarch, it
only proves that no opulence is worth running after!

The Azhwaar advises us to resort to the Paramaatma who alone can save us from
all ignominy and grant us eternal bliss and beatitude.

Oru naaygamaai Oda ulaguDanaanDavar
Karunaai kavarnda kaalar sidagiya paanaiyar
Peru naaDu kaana immaiyilE pitchai taam koLvaar
Tiru NaaraNan thaaL kaalam pera chindithu uyyminO//

As for the fact that all of us who enjoy on the onset of the day and the
arrival of night do not realize that with every passing day, one day of our
life is ticked off. There is SlOka that explains this:

Nandanti uditaa aadityE nandanti astamitE ravou /
Aatmana: na avabudhyantE manushyaa: jeevita kshayam /

6. But, can we not adorn ourselves with fine clothes and jewelry during
whatever lease of life that we are blessed with?

Answer:
BhaTTar was once giving a Pravachanam on the despicability of Sareeram and how
it is futile to drape it with fine clothing and ornaments. Next day, day he was
seen dressed in the best of attires when Perumaal was coming on his rounds
through the streets. His Sishyas were aghast at the dichotomy of what he
preached the previous day and what he practiced the next day. One Sishya made
bold to politely question him. BhaTTar showed a pole supporting a canopy
(pandal) and asked if the pole was sentient or insentient. The Sishya
answered that it was insentient. BhaTTar asked why they had decorated the
insentient pole. Sishya answered that it was by way of honoring the arrival of
PerumaaL to the Pandal. BhaTTar replied that his own body was likewise an
insentient object like the wooden pole but he had dressed himself up by way of
honoring PerumaaL. The moral of the story is that decorating oneself and making
oneself presentable will be OK, when done in honoring PerumaaL and
not otherwise.
(Thanks to Sri M.K.Sudarshan Swami of Kuwait who provided this anecdote)

7. Does not Krishna say that he would accept a leaf, a flower, a fruit or
even water when offered with devotion? If this were so, would it not suffice
for us to please the Lord by offering anyone of them?

Patram pushpam phalam thOyam yO mE Bhaktyaa prayachati/
Tad aham BHAKTYUPAHRITAM asnaami priyataatmana //

Answer:
It should be remembered that the Lord uses the word ?Bhakti? not once but twice
in the above SlOkam. The key word is Bhakti. The Lord does not assess the value
of our offering but looks at the attitude of loving devotion like that of
RukimiNi who offered Tulasi leaves, GajEndra who offered flower, Sabari who
offered fruit and RandidEva who offered just water- but with absolute and
unalloyed devotion. If we are capable of mustering this intensity of devotion
in mind, word and deed (ManO-Vaak-Kaayam), the Lord would happily accept this
from us also.

An interesting aside is that we see Andal reversing the order in her
Tiruppaavai, namely deed, word and mind - Kaayam/Vaak/ Manas:

?Toomalar thoovi thozhudu, Vaayinaal paaDi manathinaal sindikka
pOya pizhaiyum pugu taruvaan ninranavum Teeyinil thoosaagum?

8. Assuming that we mature to that level of Bhakti, are we assured of
mOksham?

Answer:
Yes. But, Bhakti has to be practiced like ?Thailadhaarai?- (incessant flow like
oil) for over several lifetimes and one can attain mOksham only when one
acquires ?Charama Sareeram?-(the last body on earth)

For the rest of us, however, we have the easy, user-friendly and quick means of
SaraNaagathi as indicated by the Lord in the KrishNa CharamaslOkam.

Bhaktyaa Paramayaa Vaapi Prapatyaa vaa MahaamathE/
PraapyOham na anyathaa praapyO mama Kainkarya lipsubhih//

The Lord says that Bhakti and PrapaTTI are the twin direct means to mOksham and
other like Karma yOgam, Jnaana yOgam etc. are not direct means but are
preliminary steps to acquire Bhakti or PrapaTTI.

With these difficulties and delays involved in practicing Bhakti, the Lord
makes it further clear that except for Prapannas, others cannot aspire to gain
mOksham.

Prapannaad anyEshaam na disati mukundO nijapadam/
prapannas cha dvEdhaa sucharita-paripaaka-bhidayaa//
viLambEna praaptir bhajana sukham yEkasya vipulam/
parasya aasu praaptih parimita rasaa jeevita dasaa//

9. If one performs PrapaTTI and is assured of mOksham, and if doing Karma
(which is Karma yoga) is of no avail, why should one perform the Nitya and
Naimittika karmas AFTER performing PrapaTTI?

Answer:
The proper observance of karmas prescribed in the Saastras is meant to instill
a regularity and discipline for leading one to Bhakti and/ or PrapaTTI. The
Saastras are the commandments of the Lord. Even in our mundane plane, a person
who transgresses the law of the land is punished by the Government, the Lord
would treat those who transgress his commandments (contained in the Saastras)
as TRAITORS to him, even if they claim to be his Bhaktas, which means that they
cannot escape punishment.

Sruti smriti mamaiva agjnaa yad tad ullanghya vartatE/
aagjnaachEdee mama drOhi mat bhaktOpi na vaishNava://

10. What are the most important karmas that one cannot give up?

Answer:
The most important of these Karmas are the Nitya karmas like doing the
Sandhyaavandanam and Naimittika Karmas like TarpaNam etc on special occasions.
Together, these are known as ?Aagjnaa Kainkaryams?

Daksha Smriti says that a person who does not perform sandhyaavandanam is
deemed a polluted person who forfeits his right to do any religious duties and
if one does other karmas, they will be of no avail, in the absence of Nitya and
Naimittika Karmas ordained by the Lord as aforesaid. H.H. Azhagiyasinghar used
to say that these Agjnaa kainkaryams are like ?duty? and other kainkaryams
(known as anugjnaa Kainkaryams) can at best be deemed ?Overtime?. ?Overtime?
has meaning only with reference to regular ?duty? one cannot say that one would
do "OT withou doing duty!

sandhyaaheena: asuchir nityam anarha: sarva karmasu/
yad anyat kurutE karma na tasya phalabhaag bhavEt//

11. We find that so many of us have skipped doing Sandhyaa vandanam for so
long. What can we do now? Is there no redemption for us?

Answer:
Azhagiya singhar once said that in the first place, one should feel REALLY
REALLY sorry for the lapses so far and then resolve never again to commit such
lapses in future, come what may. This is called ?NirvEdam?- (Sincere regret.)
and this NirvEdam is the ?Parihaaram? for the sins of commission and omission.
It is never too late in life to resume doing duties. One need not be ashamed of
resuming doing Sandhyaa vandanam.

If you are heading the wrong way, God allows you a "U" turn!

If for some unavoidable circumstances, it is not possible to do the rite on any
particular occasion, one should ?pull up? the arrears at the earliest
opportunity. There is actually a special ?Sankalpam? for this. It runs like
this;

?PoorvEdhyu: ananushTitam??. Karma adya aham karishyE?

The bottom line is that from now on, the performance should NEVER be given up.
If and when your ?NirvEdam is genuine, you will not commit the same mistake
again.




(1) HOW TO PERFORM SRADDHA WHEN WIFE OF THE KARTHA IS "OUT OF DOORS"
(BAHISTAI)
Question : Sri Ramanujam Raghavan
Answer by: Sri D. Soundararajan Swami
==========================================
When the wife is "out of doors", she will not be available for
apportioning rice (amindri) for offering to fire (agnisanthAnam).
Also, it is not possible to perform ceremony with cooked food
(annasrAddham) and the SAstras prohibit doing it by gifting rice,
plantains, jaggery, colocosia (Seppan kizhangu), green dhall etc
called "Sankalpa" or "Aama-srAddham" (nor can any of these be done on
the 5th day after her ceremonial bath, as some hold). But, it can and
must be done only with cooked food (annasrAddham) on the day of the
next "thithi"
(Vide page 53 of "KELvi- Badil" by Sri U.Ve. MahAvidwAn Melpakkam
NarasimhAchAriar Swami published by Sri Nrisimhapriya trust, 1996
==============================================================
(2) DO THE VEDAS APPROVE OF SUICIDE?
Question: Sri Krishna Kalale
Answer by: Anbil Ramaswamy
==================================
There is no reference in the Vedas approving of suicide. Even
abortion is prohibited as "Sisuhatya" and suicide definitely cannot
carry any approval. On the other hand, suicide is discouraged as a
means to end problems in this life. When Sri Sita wanted to commit
suicide in AsoOa Vana, AnjanEya appeared before her with the happy
tidings of Lord's arrival. Similarly, when Bharata was about to self
immolate himself he appeared with the happy tidings again. Whether it
is mundane or spiritual, one's problems can hope to be solved, if
only one lives, not when one is dead. The only way out in any
circumstance is to offer prayers to the Lord. Indeed," More things
are wrought by prayer than this world dreams of" and where do we meet
God except in prayer?
==============================================================
(3). IS THERE ANY JUSTIFICATION FOR SRI RAMA'S ABANDONMENT OF SRI
SITA WITHOUT A TRIAL?
Question: Sri Krishna Kalale.
{This question raised on26th December 2000 was answered by me on 2nd
January 2001 based on the reply of H.H. Srimad ANDavan of
PounDarikapuram Ashramam. The following answer is a supplement by Sri
M.K. Ramaswamy Swamin, (Retd. Secretary, Govt. of India) He is giving
a 2 part series in answer to this question. Here is the first part.
The 2nd will appear as soon as it is received -- Editor}
========================================
"This is an important question. When Sri Rama took the decision to
desert Sri Sita, was he acting like a God or was He acting like a man?
The answer is clear. He was acting as a human being. Throughout this
AvatAr, He acted with this consciousness.(VI.120.11).

If Sri Rama was acting like a human being, how do we go about to
understand Him? In inter-personal relationships, we try to under
stand another person, his statements or actions by grappling with
them with the aid of our intellect. Thus, we try to understand by
(a) arriving at a conclusion or a judgment
(b) treating the person with sympathy and
(c) treating the person with empathy (the power of projecting one's
personality into and so fully comprehending the object of
contemplation)
(a) To arrive at a judgment would amount to a show of gumption where
one had not been called upon to venture either to express or act.;
(b) To sympathize would show, quite erroneously that somehow we are
all superior with greater command of our faculties.
(c) To empathize and stay empathized is, perhaps, what might be
appropriate here.
But, even empathy might be inadequate.
Sri Aurobindo would say that AvatArs is a dual phenomenon of divinity
and humanity. There are at least two instances where Sri Rama looked
unmistakably like a divine conscious being, more like such a one than
a "DasrAtmaja".
1. In BAlakhANDam, ParasurAma identified Him as the Supreme Param
purusha, Sri NArAYaNa. He said words to such an effect: "akshayyam
madhuhanthAram jAnAmi tvAm surEswaramtvayA tralOkhya nAthEna"
(I.17.76.17 and 19) Sri Rama who was just 13 listened without moving
a muscle. He neither accepted ParasurAma's words nor did He reject
them. He was also not puzzled!
2. His granting "mOksha" to JaTAyu. That was no ordinary event. That
was also from the man, which Sri Rama was! It is not within the power
of great Kshatriyas, even as great as Rama to grant a life in Svarga.
It must be noted that Sri Rama was not praying for JaTAyu's Svarga;
He was actually dispatching him there (III.68.27.30)

Therefore, even if we empathized with Rama and proceeded on the basis
that he was a manushya born in the manushya lOka (as said by Sri
MahAVishNu Himself) "vatsyAmi mAnushE lOkE pAlayan prithveem
imAm"(I.15.30), we cannot know Him completely. We would be clueless
as to when He would act by resuming His contact with His divine
consciousness. On the other hand, if we were to hold stubbornly to a
premise that He was a divine being, we would remain clueless even
then as to where was the divine door located and what went behind
that door!

What this would mean is that we cannot treat Sri Rama, Srimad
RAmAyaNam, their words, values and the incidents strictly in a
terrestrial and temporal sense. Sri Rama and Srimad RAmAyaNam are for
the spirit to explore. God is realized through experience, not
through sermons, books and annotations. Similarly, for a true
realization one should aim to internalize. Srimad RAmAyaNam is NOT
meant to be "known" or "understood"; It has to be "realized". For
this purpose, it has to be approached with that unique tool ? the
indwelling consciousness.

God likes to reveal Himself; God likes to deliver Himself. But, for
that to happen, the seeker has to be a believer and an aspirant. With
the giving up of one's whole consciousness into the divine, one would
be able to perceive God and the rationale behind His actions"

Sri M.K. Srinivasan Swamin adds-
"Though Sri Rama had said "I consider myself as a mere human"
(AathmAnam mAnusham manyE), WE should not judge Him by human
standards and apply human laws of jurisprudence. It is just like
understanding quantum mechanics and the latest string theory (of
Stephen Hawking) through the elementary popular Newton's laws of
motion".
===============================================================
(4) WHAT IS THE PURPOSE OF ASWAMEDHA AND RAJASUYA YAGAS?
Question: John Marshall / Jaya Tiirtha Charan Dasa
Answer: Anbil Ramaswamy
=============================================
"ASWAMEDHA" means "horse Sacrifice". In Vedic times, it was performed
by Kings who desired offspring. At the end of the yAga, the horse
was killed with certain ceremonies. In the time of MahAbhAratha, it
was performed only by kings. This implied that he who instituted it
was a conqueror and king of kings. It was believed that a 100 such
yAgas performed could help an ordinary mortal king to overthrow the
throne of Indra and to become the ruler of the universe and sovereign
of the gods. A horse of a particular color was consecrated and was
turned loose to wander at will for one year. The King or his men
followed the horse with a battalion and when the animal entered a
foreign territory, the ruler thereof was bound either to fight or
submit. If the one who instituted returned triumphantly after the one-
year period, the vanquished kings accompanied him as his
tributaries; But, if he failed, he was disgraced and his pretensions
exposed. At the end of the triumphant tour, the horse was sacrificed.
=================================
"RAJASUYA" was performed at the time of installation of a King,
religious in nature but political in its operation, because it
implied that he who instituted the sacrifice was a supreme lord, a
king over kings and his tributary princes were required to be present
at his coronation.
(Authority: "A Classical Dictionary of Hindu Mythology and Religion,
Geography and literature" by John Dowson Heritage Publishers, New
Delhi,1992)




====================================================================
2. WHO IS "KUBJA" MENTIONED IN THE POSTING ON "IMPORTANCE OF BHAKTI"
WHICH APPEARED IN THE SAMPROKSHANAM SOUVENIR OF SRI RANGANATHA
TEMPLE, POMONA AS ALSO IN MAY 2001 ISSUE OF "SRI RANGANATHA PADUKA"
FROM INDIA?
--------------------------------------------
ANSWER:
The story of Kubja appears in Chapter 42 of the Dasama Skandham of
Srimad Bhaagavtam. There was a maid with three bends on her back
called "Trivakra". She was patronized by King Kamsa for her skill in
making fragrant pastes for applying on the body. On his way to
Kamsa's palace, Krishna accosted her and she dared to offer him the
precious Sandal paste meant for the King, saying that Krishna was the
most eligible for using it. Pressing her feet with his and holding
her chin by two fingers, he gave her face a lift. By Mukunda's touch,
she was made whole, her bends straightened and she was transformed
into a matchless beauty queen.
=====================================================================
3. PRAPANNA'S KARMA AT THE TIME OF HIS DEATH .
HOW CAN THEY BE TRANSFEREDTO FRIENDS AND FOES?
(Query by Sri Raji Sridhar)
----------------------------------------------
ANSWER:
{The following is an excerpt from Chapter 20 of my book "Hinduism
Rediscovered" archived at Saranagathi Journal Volume 2 Issue 23 dated
23rd February 1997} vide www.Srivaishnava.org/sgatii

" In the case of a Prapanna , all his Sanchita karmas are destroyed
on performing Prapatti, like the bales of cotton that are burnt by
fire. 'Prarabda karma' alone remains (that which the Prapanna had
agreed to go through during his lifetime). At the time of his death,
the balance, if any, of his karmas are transferred to his friends and
foes. This is done because, the Prapanna's karma account has to show
a nil balance and also because Punya is like golden fetters and Papa
is like iron fetters - thus making no difference to the soul which
yearns for freedom from all shackles.
The following questions have been raised and answered by Swami Desika
(1) If all karmas get extinguished, where is the question of
distributing Punya and Papa among friends and foes?
Answer: Those Papas are those spoken of as not tainting the Prapanna
and those Punyas done after Prapatti that have not started to yield
results by some stronger karma. It is these that get distributed.
(2) How can Punya or Papa of one be transferred to another especially
Papa to one who has not done any evil?
Answer: It is not that the Punya and Papa of the Prapanna are
transferred "as it is". It only means that Punya of value equivalent
to the service rendered to the Prapanna by those who were friendly to
him and Papa of value equivalent to the offence flung at the Prapanna
by those inimical to him. Thus, the Punya and Papa are earned by the
friends and foes respectively due to their friendly or hostile
attitudes towards the Prapanna.
(3) Why should God wait till the death of the Prapanna for this
distribution?
Answer: This is to give time to see whether a friend turns a foe or a
foe turns a friend by the time of death of the Prapanna. Also, a
friend or foe may himself be a Mumukshu - One desirous of Moksha and
might be doing Prapatti in which case no karma could be transferred
to him. Everything can be decided only at the time of death of the
Prapanna"
=====================================================
4. "THEERTHAKARAS IN TEMPLES"
(Query from Sri Venkat Iyengar)
I have questions regarding the tradition of TheerthakArars in our
Temples.
1) Does this tradition date before Swami Ramanujar,or
did Swami Ramanujar introduce this during his Lifetime?
2) What are the basic functions / role of TherthakAras in Temples?
Were they bestowed with the rights due to their kAimkaryam and
contribution
to the Temples or due to their Lineage or otherwise?
3) Do they have any role / say in the Temple Management/Affairs?
--------------------------------------------------
ANSWER:
As per enquiries made in India during my visit in connection with the
Sathabishekam celebrations of Prakritam H.H. Poundarikapuram Andavan
Swami, there is no evidence to show either of these. It would appear
that the Kings who built temples utilized the services of greatly
respected Mahans for their Jnaanam and Anushtaanam and temple
procedures relating to rituals as per Aagamas. In return, they
bestowed on them, the temple honors like receiving the
first "Mariyadai" including receiving holy waters (mudal theertham),
Chatari etc first before other devotees. Subsequently, the lineal
descendents of such Mahans would seem to have inherited
these "Rights", irrespective of their own qualifications. Thus, it
would appear a "historic relic of a custom".

Per se, they do not seem to have any role in the temple management
but in individual cases, they may be consulted by the temple
authorities.
======================================================================
5. DOUBTS ON KALAI DIFFERENCES
(Query from VedAntam SrinivAsarAghavan Ayyangar)
Sri:
a) ThAyAr an atomic JIvan? 'Not even' a Nitya Suri?
b) If so, why special treatment for HER over me, another JIvan?
So 'Sri'man NArAyanA is partial and unjust. Should i treat this
as 'another' KalyAna Guna of the Purusha?
c) Talking of partiality, from KshirAbdi to ArchA, HE seems to be
partial and favorably disposed to this 'atomic JIvan' Sri: than us!
d) Any PramAnam for this partiality? Then in Vaikuntam how this JIvan
alone is 'identified' separately vis-a-vis other JIvan when all the
differences are dropped along with this body in this Prakrita Loka?
------------------------------------------
ANSWER TO (A) TO (D)
Thayar is Vibhu like Lord according to Swami Desika Sampradayam.
Therefore, the questions on (b) to (d) do not arise.
----------------------------------------------------------------------
e) Meaning of 'AgalukillEn'?
f) PerumAl feeling sorry for the soul due to DayA. Why should DayA be
preceded by sorrow. Is there any pramAnam for sorrow being one of
the 'Ananta KalyAna Guna' for Sriyafpathi Sriman NArAyana?
------------------------------------------
ANSWER (E) ANF (F): These have been already been explained in the
postings on Vadakalai / Tenkalai differences.
----------------------------------------------------------------------
g) Is a JIvan utterly helpless only when it comes to doing Prapatti
or always helpless? If only during Prapatti i am not sure why? If
always then am i not responsible for any of my karma? That would mean
this whole thing is a mAya (prachaNNa bowddan!!) and i can do
whatever i want and it is the Lord's responsibility. Then why 'I'
should suffer or be happy when HE is responsible for all these acts.
And i also understand from AchArya and learned scholars that HE is
not 'Karmavasya'. HE has NOTHING to DO. Looks like i am treading a
very dangerous path here. Have more doubts but i am not sure i am
proceeding in the right path.
-----------------------------------------
ANSWER TO (G):
Please read Chapter 11 of "Hinduism Rediscovered" archived at
www.Srivaishnava.org/sgati Saranagathi Journal Volume 2 Issue 04 and
05 dated 15th January 1997 and Issue 06 dated 16th January y 1997,
where this question has been discussed exhaustively. If you have any
further doubts, please feel free to contact me by personal mail
to "Ramanbil@xxxx"
======================================================================
6. WAS "SIRIYA THIRUVADI" A WITNESS TO HEARING BHAGAVAD GITA. IN THE
SAME WAY AS "PERIYA THIRUVADI?
(Query from Sri T.C.A. Venkatesan)
"Since "SiRiya Thiruvadi" was present in the flag of the chariot in
which Sri Krishna and Arjuna rode, wouldn't he also be considered a
recipient of the Bhagavad Gita, in the same way as Sri Garuda.
---------------------------------------
ANSWER:
This is a very insightful question. In a sense, "Siriya Thiruvadi"
can be considered as a recipient of Bhagavad Gita much like "Periya
Thiruvadi".
But, the context in which Garuda was mentioned is that Periyaazhwar
is considered as the incarnation of Garuda who acted as the Chariot
of Arjuna during the Mahabharatha war. And,this was vouched by Andal
when she said "Meymai Peruvaarthai Vittuchittar Kettiruppaar", which
Poorvaacharyas are reported to refer to "Charama Slokam" as explained
in the posting on Periyaazhwar. (This is what I have heard in
Kalakshepams in India).



DO VAIDHEEKAS WIND THE SACRED THREAD AROUND THEIR EAR?
The sacred thread is worn in 3 different positions:
(1) Upa veethi: From the Left shoulder going round under the right arm. This is for all ?Deva karyams? prescribed in the Sastras.
(2) Praacheenaa veethi: From the right shoulder going round under the left arm. This is for ?Pitru Kaaryam? prescribed in the Sastras.
(3) Ni veethi: This is wearing it like a garland around the neck. This for all were done as per the Vedas, the Brahmins wore in the ?Upaveethi? style.
While going for easing the bladder or the bowel (visarjanam), the Niveetahi is adopted to prevent any accidental pollution to the sacred thread by touching the ground.

Then, why wind it up around the ear?
- The ear is said to be the most sacred spot in the human anatomy and it is believed that Ganges flows on the right ear of Vaidheekas.
- The ear gets its importance from the fact that it was by ? hearing? that the Vedas were grasped by the Rishis of yore. Hence, the Vedas are known as ?Sruthi? (heard).
- It is said that the first faculty that a fetus acquires in the womb is that of ?hearing?. This is supported by the story of Prahlada who is said to have listened to the stories of Sriman Narayana while being in his mother?s womb and hence became a staunch ?VishNu Bhakta?
(Authority: ?Govinda Rajeeyam? quoted by Sri C.R Srinivasa Iyengar on page 430 ibid.)




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Q.1: Why do we hear about the importance of Sudarsanam (Lord's disc) more than Sangu (Coach), (e.g.). Sudarsanaashtakam , Sudarsana Homam etc.?

The Tatthvam behind Sudarshanam, as a weapon of the Lord is profound. In our tradition (sampradhAyam), Sudarsanam represents the Sankalpam of SrIman NaarAyaNan. The Lord's sanklapam creates, protects and destroys the Universe. When the Lord decided to destroy HairaNya Kasipu, Sudarsanam entered the nails of the Lord and tore the offending demon apart.

Hence Sudarsanam's role is large among VishNU Aaayudhams. SwAmy Desikan's Sudarshanaashtakam , ShOdasAyudha SthOthram, KooranArAyNaa's Sudarsana Sathakam celebrate the glory of Sudarsanam .All the tathtvams dealing with Sudarsana worship is embedded there.

Each weapon of the Lord represents one of the Tathtvams. Just as Sudarsanam represents the Sankalpam of the Lord, the sword of the Lord (Nandakam) represents Jn~Ana sakthi. That is why Thirumnagai Mannan says in ThiruviNNagara Paasuram that he (Kaliyan) drew the sword of Jn~Anam about Tatthva Trayam and with it destroyed the Five senses (IympulankaL) that distracted him from Bhagavadh anubhavam and arrived at the Lord's Thiruvadi ( Periya Thirumozhi: 6.3.4).

The Tatthvam of Saathvika AhankAram about which Srimaan Anbil Swamy has written earlier about is recognized as the bow of Saarangam. Among the three tatthvams, Prakruthi-MahAn-ahankAram, the Lord's mace (Gadhai) is recognized as MahAn. These weapons arise from the Uthpatthi sthAnam of Sudarsanan. That accounts for the enormous attention that Sudarsana BhagavAn has received through sthOthrams cited above.

Sudarsana Homam and the invocation of Sudarsana Bhagavaan at Homes are to chase away all inauspiciousness. Sudarsana homam is also done before SamAsrayaNam according to the way shown by ParAsara SamhithA of VaishNava Aagamams. There are specific methods to pour sacrificial oblation into Agni during the Sudarsana Homam (Sudarsana Homa PrayOgam).

Coming to SamAsrayaNam, the most important sacred rite for VaishNavAs is Sankha Chakra DhAraNam (Parama SamskAram) for ParamaikAnthi Vedina:):


Taapa: PuNDra: tathA naama manthrO yAgasccha Panchama:
imE Parama samskAra: paramaikAnthi Vedina:

The Sudarsana-Paanchajanya PrathishtA Vidhi is a manual that describes the mode of sanctifying the Sudarsanam and Paanchajanyam before use in the SamAsrayaNam. Sudarsana means beauteous sight .It is indeed a beauteous sight to see the Lord's discus on one's right shoulder. Its form is described in Nrusimha Poorva Taapainee Upanishad
(Six spokes, symbolically equivalent to the six petals of a Lotus).

VishNu purANam salutes it as the Universal Mind (Vishnu PurANam: 1.22.68). Ahirbudhnya Samhithai recognizes and salutes the Lord's discus as the Sankalpa sakthi during creation of the Universe (2.62). Nrusimha Poorva Taapinee Upanishad points out that the six spokes are connected to Kaala chakram (Six seasons and the epi- center of the nave, where the spokes are set as one of the Pancha PraNavams, the Supreme Causal continum.

Earlier postings on the significance of Sudarsana-Narasimha vigrahams with the back to back features are archived in the Bhakthi List (V.Sadagopan and Murali Rangaswamy). Please refer to them for details. A google search on the Bhakthi list would connect you to these postings.

"Naarasimha Vapu: SrImaan Kesava: PurushOtthama:"

The weapons of this vyUha Moorthy (Kesavan) adorned on the forehead of the VaishNavAs are four chakrams in His four hands. Sudarshanan is seen there. Yajur Vedam itself is considered by Avyakta Upanishad as the embodiment of Nrusimhan
(This Man lion is the very Yajus). In Southern part of India, the Temples for Nrusimhan and NrusimhA worship are very abundant. Incidentally, Yajur Veda Adhyayanam is also most popular in Dakshina dEsam for that reason (?). Nrusimha Uttara Taapini Upanishad also elaborates on the gross, subtle, seed and witness aspects of Lord Narasimha and His kaala chakram. Sathapatha BrAhmaNam pays respectful tribute to this Sudarsana-Nrusimha Svaroopam.

Swamy Desikan's lilting and powerful sthOthram, SudarsanAshtakam contains the essence of Vedic principles associated with Lord Sudarsanan.

ShOdasAyudha Sthuthi elaborates on these tatthvams further. The meanings and commentaries on the slOkam have been posted in the Bhakthi Archives in 1995 & thereafter. adiyEn refers the readers to those earlier postings of adiyEn.

Q.2: Is there any sthOthram on Sangu like we find on Chakram?

No , but BhagavAN's sanghu is equally important to VashNavAs. There are not many separate sthOthrams on it. PanchAyudha SthOthram has reference to it. Our ANDAL's NaacchiyAr Thirumozhi has paasurams , where She queries Paamchajanyam about the bliss of close contact with the Lord's lips.

The Divine Conch is considered as the origin of existence. The perfectness of the acoustics emanating from it as PraNava Naadham has been written about by Professor M.G.Prasad. The multiple spirals evolving from one point is its symbolic as well as architectural beauty. The Conch arose from the Ocean and is linked to Appu Tatthvam.
The manthrams of Soorya NaarayaNa worship celebrate this jala Tatthvam and fire being held inside this Jalam as KaalAgni. Paanchajanyam is described by PurANAs as arising from the milky ocean during the churning for nectar, just like MahA Lakshmi and Kousthubham. When blown by the Lord, it signifies prathama Naadham or primeval sound. PaanchaJanya means born of five, which "represents the cohesive part of I-ness, the origin of elements (bhUtAs)".


Q.3: What is the significance of Sudarsana and Chakram appearing Back to back?

adiyEn has commented on the source literature archived in the Bhakthi List earlier.

Q.4: Why is it that when Theertham (holy water) is distributed at temple, it is given thrice to some and only once for others?

The initial reaction is to connect the three intakes of SrI VishNu Paadha Theertham as equivalent to aachamanIyam thrice. We do it with all purificatory rites with the utterance of AchyuthAa Nama: AnanthAya nama: GOvindhAya nama:

In PaancharAthra Rakshai, Swamy Desikan has commented on them. Asmath AchAryan SrImath Azhagiya Singar has also extensively commented on the dos and don'ts regarding Achamaneeyam and the proper ways and occasions to perform it . One does not perform AachamanIyam before partaking PerumAL ThIrtham at His Sanndhis, since that ThIrtham itself is the most purificatory of all ThIrthams due to its association with
the sacred AarAdhanam done in the SaasthrAic way. It is Bhagaavth PrasAdham because of Bhagavath Sambhandham.

One can consume the three distributions of ThIrtham from the Bhattar with the utterance of the above three ThirunAmams in a mood of respectful sweekaraNam. When one portion is given, one can say the Moola Manthram and consume it. Those who have not had this Upadesam can consume it with the Utterance of NaarAyaNana Sabdham.

The distribution of three times is in recognition of SrOthriyAs and BhagavathAs in the ThIrtha GhOshti. Their Kaimkaryam and Vidhvath are specially recognized. Even among them, the paramaparai Kaimkarya ParALs receive the first ThIrtham (Mudal ThIrtthakArAL). Giving ThIrttham once is not an intended insult in Bhagavath SannidhAnam.

The blessing with three portions of PerumAL THIrtham is a special recognition of the BhagavathAs, who have distinguished themselves thru Kaimkaryam to other BahagavathAs and BhagavAn.


Q.5: Why is it SatAri is placed in temples on the head and shoulders to some and only on head for the others?

Those, who have received SamAsrayaNam are eligible for such recognition by the placement of SatAri on the shoulders besides the head. One has to receive the satAri with the utterances of "DaasOsmi, DhanyOsmi, anugrihIthOsmi". When a YathIswaran receives the SatAri , an additional portion of the Body besides head and shoulders is touched (Viz) Hrudhayam region. The significance of the placement of the SaThAri and the fruits thereof are extensively covered in SrI RanganAthA PaadhukA Sahasram of Swamy Desikan.

Special recognition of SatAri being placed on the head and shoulders is when the Bhakthan has the proper VishNava Svaroopam (Pancha Kaccham, if married and DhvAdasa PuNDram). If some one walks into PerumAL Sannidhi in pants or TattAdai, there is no option for the Archakaa to place the SaThAri once on the bent head of SevArTi.

Q.6: If the word "SrI " refers to MahA Lakshmi, How come males are addressed as SrI ---(so and so)?

SrI Sabdham has to be added to names of men as "SrImaan ---so & So". SrI sabdham adds auspiciousness to every thing as a prefix. In our Saasthrams, She is inseparable from the Lord and produces auspiciousness to Him as revealed by Swamy ParAsara Bhattar in his extraordinary tribute to Her in SrI GuNa Rathna KOsam. One of the PaancharAthra Samhithais (JayAkya Samhithai) says in this context:

Sooryasya RasmayO yathvAth Oormayasya ambhudhErivA
SARVAISVARYA PRABHAAVENA KAMALAA SRY TESTATHAA
(Meaning): SrI Devi is inseparable from the Lord just as the rays of the Sun can not be separated from Soorya NaarAyaNan and just as the waves can not be separated from the Ocean.

Vedic Aj~naa VaishNava Manthrams always treat the Lord as the wife of Lakshmi (SrI DEvi), when He is offered Havis (sacred oblations). He is Sriya: Pathi.

The addition of the SrI sabdham can also be considered as the need for the constant remembrance of the most important Manthram (Dhvya Manthram) for VaishNavAs. There are profound meanings for the Sri Tathtvam there. Swamy Desikan has also given six different meanings for SrI sabdham that needs reflection.

The addition of SrI as a prefix before one's name (SrImAn or SrImathi) can be understood in this manner.

Q.7: Is there any pramANam for people getting tonsure, doing anga pradhakshiNam and in some cases piercing their cheeks etc?

None to my knowledge for anga pradakshiNam and piercing their cheeks . Tonsure is part of the Vedic SamskArams. By tonsure, Kudumi (SikhA dhAranam) is what I have in mind. Anga pradakshiNam is an act of utter humility before the Lord and rolling over the dust from the feet of BhaagavathAs (ThoNDar adippodi) , who have performed pradakshiNams at the Lord's temple. First, one takes bath in the PushkaraNi and then with wet cloth begins the PradakshiNam with folded hands in the prAkarams. When one does it, one can feel the gentle hands of the Lord turning you from one rotation to the other until completion. It is a sacred experience symbolizing utter humility. Piercing one's body with spears and needles is observed by BhakthAs of Skandhan and is not for the VaishNavaas.

Q.8: When , How and why did the distinction from Iyers and Iyengars come into vogue?

This is a big and speculative subject. Lot of bhakthAs have posted articles on the origin of the word Iyengaar and connected rightfully so to the word of AryA (One who needs to be respected).
" Aasana ParigrahEN aalankarothu imam pradEsam Aarya: " is the respectful invitation for a SrOthriyan to take the special seat in the house.

The simplistic definition of Iyers being worshippers of Siva and IyengArs being worshippers of SrIman NaarAyaNaa is misleading. Iyers and Raos (MaadhvAs) can be and are worshippers of SrIman NaarAyaNan. Additional complications arise when you add words like Saivites (Following Saiva SiddhAntham) and SmaarthAs etc. Equating Advaithins with Iyers is also misleading. These classifications all the way down to being captured in insignia worn on their foreheads, the shoulder from which the ladies hang sarees got established over time.

VaidhikAs following vedic rituals defined by their Saakais and Soothrams (Aapas thambha Sootrham et al) is the deeper classification. The prevalence of individual saakais at different parts of India even today is well documented. Many times ancient kings have requested Vedic Scholars from one part of India to move to their kingdom in another part of India for performing Vedic ceremonies. This migration has taken place a number of times. DhrAvidulu in AandhrA, Munn Kudumi Sozhiyars with Saama Vedic tradition in South, Vadamaas, BruhacharaNams, SangEthi Brahmins of karnAtakaa (IyengArs originally following Iyer traditions now), NambhUdhri Brahmins and a whole host of others come under the two categories.

AdiyEn will comment on them later in a separate posting because of the depth of the subject related to Vedam.

Q.9: What is the basis for the concept and calculation of Raahu Kaalam, Yama KhaNDam and GuLigai Kaalam?


From Sunrise to Sunset is the basis of the division of the time.

Q.10: It is said that the sins of parents affect their innocent progeny (e.g.) birth defects .Is it not true that the karma of the jeevans of such progeny (may be in the earlier births) that is responsible for their plight ?

Not so. This is another profound subject and needs separate treatment. Other members are asked to join in and give their opinions.

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Qn.1: Sri Ramakrishna K (Kramakrishna@xxxx)
Can we have in Gruha Aradhana Salagramamas that are broken?


Ans: from the Moderator:
So long as the Chakrams inside the Saligramams are not impaired,
even partly broken Saligramams can be used.

Brihat StOtra Ratnaakaram says:
KhaNDitaa spuTitaa bhinnaa vahni dagdaa tathiava cha /
SalLigrama Silaa yatra tatra dOshO na vidyatE //
Na mantrah poojanam naiva na teertham na cha bhaavataa /
Stutir Upachaaras cha saLigraama silaarchanE //
Meaning:
Even if SaaLigraamams are found broken, smashed or burnt by fire, wherever they may be, they are considered without defect. They need no mantram, protocol of Pujaa karmas, AbhishEka teerthams (bathed in holy waters) etc. It is enough if they are propitiated with Stuthi (Prayers) and other upachaaras like Dhoopa, Deepa, naivEdhya etc.?
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Qn. 2: Sri Rajagoplan Narayan (Rajagopalannarayan@xxxx)
Has raised several queries regarding the Avataras of Parasurama and Balarama. Some of the interesting ones are:
1. Can Parasurama and Balarama be considered as avatharas. Avathara means Lord Narayana descends to this earth in some form to destroy evil and protect good.
2. Why the two forms are necessary at the same time-Balarama and Krishna or Rama and Parsurama? Parasurama can be considered as an amsam of the lord. Why did he continue to exist on the prithvi after his intent was completed-he continued during the period of Rama and Balarama at the time of Krishna?
3.Why was it necessary to pick a quarrel with Srirama-one avathara quarreling with another avathara?
4.Only satva guna is present in the Lord even during his Avatharas. This does not seem to be so with Parasurama and Balarama.
5.There are no big temples for either. Why?
6. I remember that only seven avatharas are seen as sculpted works in the front of the Govindaraja sannadi. Perhaps inclusion of Hayagriva and Hamsa may be more apt in the Dasavatharas.
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Reply from Sri Ananta Narasimhachar Swami, Retd. Principal, S.I.T. Trichy:
?Email message to Sri Anbil Ramaswamy
Respected Swamin
Dasasya pranamah - Ubhayakusalam.
I am in receipt of your E-mail message and have noted the contents. I seek your kind pardon for the delay in replying.

Regarding the incarnations of Parasurama and Balarama, I would like to inform your good self that though they cannot be considered as Purnavatharas, still the Azhwars have accepted them as incarnations of MahaVishnu. In Peria Thirumozhi, Thirumangai azhwar has included the above two avataras in the 8th Tirumozhi of 8th paththu. Sri Swamy Desikan in his Dasavatara stotram has clearly spelt out the above two avataras.

(Moderator?s Note: The Lord took Avatara as Parasurama through ?AvEsa? mode in the form of a ?muni? as Swami Desika indicates in his Dasavatara Stotram. As for Balarama Avatara, Swami Desika says he was almost the alter ego of the Lord?s Avatara as Krishna and remained together with him in all his deeds ? ?kshheeram Sarkara iva?)

In the Dasavatara sannidhi in Srirangam, there are idols of Parasurama and Balarama. May be there might not have been a separate temple for Parasurama.

(Moderator?s Note: The entire Kerala is known as ?Parasurama KshEtram)
The recitation of Sri Dasavatara stotram has been stated as warding of evils caused by the planets on an individual.

In Puri jagannath temple there is the idol of Balarama also.

When the Azhwars and Sri Swamy Desikan have accepted parasurama and balarama as incarnations of Lord Vishnu we have to simply believe it and there cannot be any discussion on the same.

Further Parasurama is said to be Chiranjeevi like Vibhishana and Hanuman. So, even though parasurama was born on Kritha Yuga, he has been in Thretha Yuga when he met Lord Sri Rama and Lord Sri Rama humbled him. In Dvapara Yuga again Sri Parasurama taught archery to Sri Bhishma and karna.

Even in Kaliyuga Sri Parasurama is believed to be in Mahendra parvatham doing tapas. Sri Swamy Desikan in paramatabhangam says that Sri Parasurama and Sage Vyasa who is also Chiranjeevi will propagate the various branches of Vedas which are now not available that is which have now disappeared due to break of guru shishya tradition. As soon as kritha Yuga commences Lord Parasurama and Sage Vyasa will re-propagate the branches of vedas, which were extinct in Kaliyuga.

In Sri Dasavatara Stotra and in Sri Dayasatakam, Sri Swamy Desikan fully justifies these two avataras by telling the use or the Avatara proyojanam of these two avataras.

Parasurama did not pick up a quarrel with Lord Sri Rama and the episode that took place was to establish the supremacy of Lord Vishnu over other celestial gods and also to establish the poornaavatara of the incarnation of Lord Sri Rama.

In the Nalayira Divya prabandham there are ten pasurams regarding
Balaramavatara and 22 pasurams regarding Parasuramavatara. In Vishnu sahasranama stotra there is a Nama pertaining to Parasuramavatara.

So from all accounts Parasuramavatara and Balaramavatara have been widely accepted as within the Dasavatara. So, there is no room for any doubt in this regard.
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3. From a member:
Do 'achits' also possess 'atmas'?
Answer from Sri Ananta Narasimhachariar Swami, Principal, S.I.T. Trichy
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Regarding the point whether Lord Sriman Narayana dwells within all the inanimate objects as antaryami, I wish to inform your goodself that all animate and inanimate objects are the bodies of Lord Sriman Narayana.

In the antaryami Brahmanam of Brihadaranyaka Upanishad sage Yagnavalkya identifies 21 objects in which the Lord dwells as antaryami and they are his bodies. In Our Visishta adwaitha philosophy there is no substance in the universe that does not have Lord Sriman Narayana as antaryami. The name and form of any object are on account Lord entering in to every object along with jiva. In Taittariya Upanishad clearly says that Lord Sriman Narayana enters into movable and immovable objects as inner soul.

It has to be remembered wherever there is jivatma there is paramatma as both are inseparable and always they are together. The presence of both is possible only in inanimate object. Our mortal body is an inanimate object and both jivatma and paramatma dwell in it.

Jivatma according to his punya and papa karma is made to assume a Deva sarira, manushya sarira (human body), Tiryak sarira (animal or creature) or sthavara sarira (non sentient object or inanimate body). So, it is clear that jiva is in every object. But the dharmabhutha gnana which is otherwise called knowledge of perception of the jiva in a sthavara sarira is practically zero.

In a thiryak sarira the dharma bhutha gnana of the jiva depends on the category of the thiryaks. In ants, mosquitoes, flies it is rather low where as in birds it is little bit higher. In animals including wild animals it is much higher. In human beings the dharma bhutha gnana is superior to that in the above categories and again varies from individual to individual depending upon one's punya and papakarma. For a liberated soul or mukthatma the dharma bhuthagnana becomes infinity which is same as that of nitya suris.

S, when it is established that jiva is there in every object along with him there should be paramatma as both of them should always be to-gether.

In the second quarter of the second chapter of Brahmasutra, there is an adhikarana called Rachana Anupapatthi adhikarana. In this adhikarana sage vyasa or Badarayana who is the composer of the sutras says that even in Milk there is paramatma who wills and the milk becomes curd. In water, there is paramatma who wills and water becomes ice. In a coconut tree, water poured at the root becomes sweet water in the tender coconut as the paramatma in that tree wills.

So it is clear beyond any doubt that Paramatma is there in every thing and controls every activity of both sentient and non-sentient beings.

I think I have made the above points clearly and convincingly. Even if there is any further doubt I shall try to clarify to my best possible ability.
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Qn 4. From a member:
Is it appropriate for a girl to have SamaasrayaNam before her marriage?

A wife had samasryanam with totally different HH Acharya (still alive)
before marriage. A Husband had samasryanam with different HH Acharya (still alive) after marriage.

Because of this situation, the wife does not totally believe in husband's HH Acharya and does not show any interest. This leads to many conflicts during daily kainkaryams. Also because of the same situation, wife did not have second samasryanam with husband's HH Acharya.

Please throw some light on how one should handle this delicate situation traditionally.
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Answer:
As per discussions with Acharyas in India:

Sastras do not recommend an Acharya doing Pancha samskaram to a spinster. In the UNLIKELY event of an Acharya doing this, the girl on her marriage may or may not have it re-done by the Acharya of the husband.

In any case, the Acharya for her husband will automatically be her Acharya may be, in addition to the one who performed her Pancha Samskaram.

This will be the best solution for the predicament arising out of this UNLIKELY event.

Pancha Samskaram relates to the acceptance of a person in the Srivaishnava community and this is related to the Sareera in this life and has to be done only after her Vivaham.

Also, while the very first Samskaram for a boy is his Upanayanam, for a girl it is her Vivaham that is the very first Samskaram. Hence, Pancha Samskaram has to be done only after her marriage.

The question of BharaNyasam is different because it relates to the Atma, which is not gender-related and therefore can be done to anyone and at whatever stage, BUT ONLY ONCE.
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Qn.5. From a member:
I read recently that Lord kRshNa went on kailAsa yAtra, and during that yAtra, composed a hymn on Siva. SrI BhaTTar references this. I would like to know where to find this hymn, and whether it has been commented on by our pUrvAcArya-s?.

Answer ascertained from Sri Purisai Swami:

This story may be from one of the Rajasa or Tamasa PuraNas, which are not considered authoritative by SrivaishNavas. This is akin to the canard that Rama performed Linga Puja at Ramanathapuram, which does not find a place either in Valmiki Ramayanam or in Kamba RamayaNam but found improvised in Rama Charita Manas of Tulasidas.
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Qn. 6: From a member:
It is said that we are never alone, even while in solitude. There are witnesses that stand witness to all our actions. Who are these witnesses? What is the source of the Slokam relating to this?
------------------------------
Answer: They are Sun god, the Moon god, the Wind god, the Fire god, Heaven, Mother Goddess earth, the God presiding over waters, one?s own heart (conscience), Yama (Lord of death), Day, Night, Dawn, Dusk and the deity of Dharma- these know the actions of a man


Aaditya chandra anilO analas cha dhyou bhoomir aapO hrudayam yamas cha
Ahas cha raatris cha ubE cha sandhyE dharmas cha jaanaati narasya vrittam


Moderator?s Note:
This occurs in several places:
(e.g.) HitOpadEsa SlOka 110 in Suhrid bEda:

Answer from Sri M.K.Srinivasa Iyengar Swami, President, Vedanta Desika Research Centre, Chennai to whom the question was referred:
?The 14 witnesses appears in Mahabharata Santiparva chapter 79, sloka 30.
Also twice in the Panchatantra Mitrabheda - katha 4, sloka 183 again in katha 19, sloka 409?
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Qn. 7: from Sri Hemmige:
I am interested to know if you have any information on Maha
Kumbhabhishekam. This is the religious function that is carried out in
temples every 12 years.
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Answer by Sri Narayana Iyengar Swami, (Son of Srirangam koil Jeeyar Swami) He is an authority in Aagama Sastras and has kindly indicated the procedure as follows:
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1. Aachaarya VarNanam
2. Anugjnai
3. PuNyaaha vaachanam
4. Mrith SangrahaNam
5. AnkuraarpaNam
6. Jaalaadi Vaasam
7. Daanyaadi Vaasam
8. Vaastu Homam
9. Beree TaaDaNam
10. Bali pradaanam
11. Bimba Suddhi
12. Sayanaadi Vaasam
13. Nayana unmeelanam
14. Yaaga Saalaa pravEsam
15. Dwaara Pooja
16. Kumba Sthaapanam
17. Agni PratishTai
18. Tattva Homam
19. PoorNa Aaahudi
20. Yaatraa Daanam
21. GaTa uthaanam
22. SamprOkshaNam
23. Tirumanjanam
24. Saatrumurai
25. Prasaada ViniyOgam
26. Aaseervaadam



Q. 21. (a) What is "Pancha katcham"? (b) Why should we
wear "Panchakatcham"? (c) What other practices are to be observed
with reference to dress codes while engaging in religious rites?

Ans:
(a) "Pancha katcham" is the traditional manner of wearing a Dhoti by
the men folk. It consists of wrapping around the waist with one end
folded lengthwise and taken around the legs to the back and tucked
at the hip and the other end folded breadth wise is tucked in front
at the tummy. The front tucking has five folds. It is therefore
called "Pancha (Five) Katcham (folds). A Grihasta is expected to
wear this method of Dhoti always, but most certainly at least during
performance of religious rites and while attending any religious
events like KaalakshEpams etc.

(b) Even at the height of scorching summer in a hot region like
India, we find people attending official meetings in Western dress,
what with a tightly closed suit and a necktie to boot, all the time
sweating profusely like a horse - because this is supposed to be
the "formal" dress code in the said setting!.

If this is the discipline required to be observed in spite of utmost
discomfort, wearing the "Pancha katcham" is the discipline required
to be observed in the setting of religious activities.

(c) There are very many practices adopted by AnushTaatas. We give
below a few of them that may be noted. (As learned from KaalakshEpa
Adhikaaris during AnushTaana Granta classes)

(1) A Brahmachaari (celibate) and a Sannyaasi (ascetic) should wear
only one cloth and no upper cloth. The clothing of a Sannyaasi
should be in ochre color.
(2) A Grihasta is expected to wear an upper cloth always along with
the "Pancha katcham.
(3) No religious rites can be performed wearing a wet cloth.
When a wet cloth cannot be dried, it can be waved in air for 7 times
and then it is considered to have dried enough to equal a dry cloth.
This is called "Sapta Vaataahata"
(4) A new "Kaarigam" cotton cloth or PaTTu (Silk) Vastram can be
worn. Both "Kaarigam" and PaTTu (Silk) are said to get polluted
(Vizhuppu) if washed with water. On the other hand a used cotton
cloth that is normally considered "Vizhuppu" when coming into
contact with Sareeram becomes fit to wear (maDi) when washed and
dried up as aforesaid.
(5) Eating and drinking while wearing Kaarigam or PaTTu vast ram are
said to make them polluted.
---------------------------------------------------------------------

Q. 22. Is there any justification for the use of "paTTu" (silk)
and "ajina" (deerskin) tied to the Brahmachaari's "mounji" (girdle
made of a triple string of Munja-grass) etc. that obviously
involve "himsa" (injury to a living being)?

Ans:
The term "PaTTu" was originally used to denote cloths woven with
strings of gold and silk yarns. The "Peeta-ambharam" which the Lord
wears referred to only such vastrams. Only after the Chinese came
over to our land with their wares made out of silk from silkworms,
the term "PaTTu" came to denote such material otherwise
called "China Silk" and this practice had come to stay.

Gold and silver yarn laced cloths can be worn in the place of such
silk garments. Thus, originally, there was no "himsa", no killing of
silkworms.

In these days, we get also artificial silk without resorting to
PaTTu made out of killing silkworms. We can safely use the same.

As for "ajina" or deerskin, the skins were and I believe even now
are taken from dead animals and, therefore, no "himsa" was or is
involved.
--------------------------------------------------------------------

Q. 23. If plants have life, how can we pluck flowers, TuLasi, Darbha
etc that also involve "himsa"?

Ans:
The discovery that plants have life is no discovery at all! They are
found in the Vedas themselves.

"Our scriptures say that all sentient beings have what is known
as "Dharmi-boota- Jnaana" (Intrinsic consciousness) as also "Dharma-
boota-Jnaana" (External perception).While intrinsic consciousness is
common to all in the same degree, the extrinsic perception or the
awareness of not only things around but also things beyond varies in
degrees ? with humans having the greatest, animals to a lesser
extent and PLANTS WITH THE LEAST IN THE SCALE. This is conditioned
by environment and is subject to expansion (vikaasita) and
contraction (sankuchita)"
(Vide p143-144 of "Hinduism Rediscovered").

The concept of "ahimsa" is central to our philosophy. That is the
reason why, Grihastas are required to do what is known
as "VaisvadEvam" to rid them of sins of "himsa" incurred by them in
their daily routines. Manu has identified that "himsa" can occur
unwittingly at five spots listed the scriptures, namely,
(i) "suLLee" - the Ovens,
(ii) "pEshaNee" - the grinding stones,
(iii) "upaskaree"- the winnowing instruments,
(iv) "kaNTinee" ?mortar and pestle and cutting plate and
(v) "udakumbha" - water containers.
"Panchasoonaah grihastasya suLLee
pEshaNyupaskaree/ kanTinee sOdakumbhas cha" and
"VaiswadEvas tu kartavyah panchasoonaapanuttayE"
(Vide page537of Aahnika Grantha: of 45th PaTTam Azhagiya Singhar)

This being so, would the scriptures permit "himsa" to plants?

Though Hinduism does not place undue importance to "himsa" as Jains
do, they take care to see that even any unintentional harm
inevitably caused to living beings is at the minimal level. In
fact, "ahimsa" is called the first among flowers: "ahimsa prathamam
pushpam"

"It has further been proved that in the case of plants, lifeline
runs in the trunks in some cases, roots in others and seeds in yet
others. These parts correspond to say, hairs on our head or the
nails on our fingers or toes, which when cut or clipped do not
entail any pain. That is why Saastras have prohibited cutting the
plants at their respective lifelines ? and this has been confirmed
by modern Science"
(Vide page 277 of "Hinduism Rediscovered").

Procedures have been prescribed as the times and manner in which
TuLasi leaves. Flowers, Darbham etc could be plucked in tune with
the above as also special mantras to expiate sins accruing from any
unintentional harm done in the process.
---------------------------------------------------------------------

Q. 24. What is the difference
between "Pavitram", "Koorcham" "Darbham", "Kucham" etc and what
purposes do they serve?

Ans:
There are several kinds of grasses (vide Amarakosa, Sanskrit -
English Dictionary of Monier Williams, English-Sanskrit Dictionary
of Monier Williams, and A learner's Dictionary of The Sanskrit
Education Society of Madras).

Some of the names are as follows:

Arjunam: (Terminalia Arjuna) Grass used as a substitute for Soma
plant
Asree: (no description available)
BaalatruNam: Young shoots of a type of grass
Dhoorvaa: Bent grass also known as Panicum Dactylon
Javasa: (No description available)
Kaneenikaa: (No description available)
Khadah: (No description available)
KatruNam: (No description available)
Saadvala: (No description available)
Kucham: (No description available)
Kacham: (Saccharum Cylindricum)
Kutha: (No description available)
Sashpam: (No description available)
TaarakaakshNa: Star eyed grass
TruNam: a blade of grass, reed or straw, a useless part of grass
Yaasa: Meadow or Pasture grass
Yavasa: (No description available)

The following terms occur during observance of religious practices:

Bhugnam: Stems of grass manually twisted or bent to serve in
offering waters (also known as Koorcham-See below)

Darbha: A tuft or bunch of loose grass spread as a seat or for
holding between fingers

Koorcham: Bundle of grass, Handful of Kusa grass manually twisted or
bent to serve in TarpaNams used in offering waters.

Pavitram: itself means "pure"- Strands of grass made into the shape
of a ring and worn on ring finger during religious rites and
believed to ensure purity
---------------------------------------------------------------------
Regarding "Kucha", there is an interesting story:
Sri Sita delivered a male child in the hermitage of Sage Vaalmiki.
He was named "Lava". One day, Sri Sita entrusted Lava to the care of
the Sage and went to have her bath in the nearby river. On her way
she saw a few monkeys which were jumping hither and thither hugging
their young ones. On seeing this, Sri Sita was smitten with remorse
that while even the monkeys were so concerned about their babies,
she herself had not even an iota of such concern for Lava and
hurried back to the hermitage and took bay Lava with her. At that
time the Sage was in a trance (Samadhi) and did not see what
happened.

When he woke up he noticed that the baby entrusted to his care was
missing. Hurriedly, he made a baby out of Kusa grass and after
breathing life into it (praaNa pratishTai), left it in the cradle.

When Sri Sita returned, she was surprised to see another baby in the
cradle and enquired the Sage about it. The Sage narrated the whole
incident and told her "I have named him as "Kucha". Kucha is also
your son as much as Lava. Take him"

(Source: Kathaa sarit Saagaram, Alankaaravateelambakam quoted by Sri
C.R. Srinivasa Iyengar Swami at Page 33 and 34) of his Notes on
Uttara khaaNDam)
---------------------------------------------------------------------

Q. 25.What is the purpose and significance of wearing "PooNool"? Why
do we wear it in different modes on different occasions?

Ans:
The purpose of "PooNool" is definitely NOT to serve as a key holder
or as a back brush for scratching the back to relieve itching! In
fact, sacred thread is so sacred, as the name indicates that nothing
(other than munji") can be fastened to it under any circumstances.

The Sacred thread (PooNool also called yagjnOpaveetam) is said to be
absolutely pure and to have been born along with the four faced
Brahma, the Creator - as can be seen from the mantram uttered while
wearing it:
"yagjnOpaveetam paramam pavitram. prajaapateh yat SAHA-JAM" (saha=
Together with) and jam = born)
It is worn in three different modes.
(i) Upaveeti: The thread going round the body from the left
shoulder to navel and back to the shoulder via our back. This is
done during all `DEva kaaryams"
(ii) "Praacheenaa veeti: The thread going round the body from the
Right shoulder to the navel and back to the shoulder via our back.
This is the opposite of "upa veeti" mode and is done during "pitru
kaaryams"
(iii) "Niveeti" is just wearing the thread as a garland around the
neck. This is done during all other times (other than the above
two).This is done when one goes to relieve bladder and easing. On
such occasions, AnushTatas keep the sacred thread wound around their
ear. Why around the ear? There are several reasons for this.
(a) First, the ear is considered to be most sacred spot of all
limbs. Vedas were "heard" from ether. Therefore, they are known
as "Sruti" itself. (Those heard). Naturally, the auditory faculty is
deemed the most sacred.

(b) It is a known fact that it is this hearing faculty that a
fetus in the womb acquires first and foremost. We know how Sage
Naarada narrated the exploits of Bhagavaan to Prahlaada while in the
womb of his mother which made Prahlaada an inveterate VishNu bhakta.
We also know the story of Pareekshit who heard about the Lord also
while at the womb of his mother. Thus, the importance of the ear as
the favorite spot in human anatomy is found established.
(c) Another reason elders used to say is that the river "Ganga"
is flowing through the ear figuratively.

A Sage who descended from Pururavas was disturbed by the passage of
the river Ganga, and consequently drank up its waters. He after
wards relented and allowed the stream to issue from his ear. Hence,
Ganga is called Jaahnavi (daughter of Jaahnu) Vide p129 of "A
Classical Dictionary of Hindu Mythology and Religion" by John
Dowson, published by Heritage Publishers, New Delhi, 1992)

(d) The practical reason is that in those days, there were
no "Rest rooms" as we understand them today. To prevent the sacred
thread getting sullied by touching the ground, it is wound around
the ear.

(e) As an aside, we have an interesting point namely that when
we cast away the worn out old thread, we use a Mantra containing a
pure Sanskrit word that has got into what we now know as "Madras
Baashai".
Do you know what it is?
This is the Mantram:

"Upaveetam china dantum jeerNam `kasmala' dooshitam/
Visrujaami harE! Brahman! varchO dheergaayur astu mE"

This is the word which means "soiled"!
" Kasmaalam "
--------------------------------------------------------------------

Q. 26. Can we drink coffee? How about medicines? Are there any
guidelines in the matter of taking food?

Ans:
Drinking Coffee was not known in ancient times. So, there does not
appear to be any reference to it in any of our scriptures.

It would be desirable to drink even milk and water only after doing
morning SV.

If the doctor prescribes for a life-threatening situation any
medicines that cannot be taken on an empty stomach, one may meditate
on Sriman NaaraayaNa, and then take the medicine with any permitted
foods because a doctor is deemed to be equal to Sriman NarayaNa
(VaidyO NaaraayaNO Harih)

As for guidelines in the matter of taking food, they have been dealt
with extensively in Chapter 15 "The Trigunas and the dietary
regimen" in the book "Hinduism Rediscovered" authored by Sri U.Ve. Anbil Ramaswaky Iyengar.



CAN WOMEN RECITE SRI VISHNU SAHASRANAMAM?

There are two views on this issue.
The orthodox view is that they should not. Obviously, this is based on the
query of Paarvati:
?KenOpaayEna laghunaa vishnOr naama sahasrakam/
PATYATE PANDITAIR nityam SROTUM icchaami aham prabhO//
?I would like to HEAR the easy manner in which the PANDITS READ (recite) Sri
Vishnu Sahasranaamam??
To this query, Iswara replies:
?Sri Rama Rama RamEti ramE raamE manOramE/
Sahasranaama tath tulyam raama naama varaananE//?
That she wanted to HEAR and NOT RECITE perhaps gives them the clue that
women should not recite the StOtram.

The other view (that I am inclined to agree with) is that anyone can recite
?Sri Vishnu Sahasranaamam?.

Let us consider the ?Rahasyams? (those that can be told secretly within
closed doors) and ?Sadasyams? (those that can be told in an open assembly).
The Three Great Rahasyams are Ashtaksharam, Dvayam and CharamaslOkam
i) ASHTAKSHARAM: is allowed to be recited as a 'Tantrik' for all including
Stris and Sudras. Whether uttered with Pranavam or without it, it is said to
carry the same effect. What is prohibited is administering Upadesam with
Pranavam to those considered ineligible for this. In any event, nobody in
this forum is seeking to administer any Upadesam to anybody. Therefore,
there seems to be no bar to explaining the meanings treating it or reciting
it as a Tantrik recital.

ii.) DVAYAM: can be uttered by anyone (since it does not contain Pranavam).
So, there seems to be no harm in explaining the meanings of Dvayam to and
recited by those who desire to learn.

iii.) CHARAMASLOKAM: is taken out from Bhagavad Gita which itself is a part
of Mahabharata, an Itihasa. Saastras that prohibit the study of Vedas in
certain circumstances by certain people recommends to all, the study of
Puranas and Itihasas to clearly understand the contents of the Vedas. Thus,
there can be no bar to explaining the meanings or in reciting of
CharamaslOkam.

Therefore, it is believed that there can be no objection to explaining our
Siddhantam as revealed in the Granthas of our Swami Desikan which seek to
dispel doubts arising out of a study of the three great Mantras mentioned
above.

None others had so widely popularized the recitation of Sri Vishnu
Sahasranaamam in every household than a WOMAN, the great Sangeeta Kalanidhi
Late Smt. M. S. Subbulakshmi. I wonder whether, but for her, the recitation
would have become such a roaring and thundering rendering in the hearths and
homes of the Aastika world today!


WHAT IS THE BIG DEAL ABOUT RECITING SAHASRA NAAMAM?

It is said that the various Yugas have their own unique Dharmas that bestow
the same benefits. What can be achieved in one Yuga can be obtained by
adopting a different strategy in the other yugas as follows:

KRITA YUGA: Yoga NishTa or Dhyana (Concentrated meditation)
TRETA YUGA: Yagjna (Severe penance and Sacrifice).
It may be noted that we come across several references to Yaagas and Yagjnas
in Srimad Valmiki Ramayana.

DVAPARA YUGA: Archana (Intense worship by offering)
We have the story of Arjuna offering flowers in Archana to the Siras (head)
of Lord Siva and how the same were seen at the Paada (feet) of Lord KrishNa.

KALI YUGA: Naama Samkeerthanam (Reciting the names of Bhagavaan) and Daanam
(Gifts to the needy). The ?Naama? of the Lord is said to be more powerful
than the Lord Himself!
We have the story of how Rama had to build a bridge to cross over to Lanka
whereas by mere Rama Naama smaraNa, AanjanEya could jump across the vast
ocean.

Also, Thaayumaanavar explains the phenomenon by citing a mundane example. He
says just like a ripe banana in a bunch ripens the rest, Bhajans involving
group Naama Samkeerthanam would transform in due course even a
non-participant into an avid participant!

Thus, the shortcut to achieve maximum effect with minimum effort, in
Kaliyuga is Naama Samkeerthanam


What is STHUTI AND SRUTI?

We recited the StOtrams that invariably concluded with Phala Sruti,
literally, the fruits of recitation of the Sthutis. The question arises as
to what is the difference between the two.

While the Sthuti part, like the Vedas praise the qualities of Bhagavaan
(GuNa anubhavam), the Phala Sruti details the fruits of reciting the
Sthuti that would accrue to those who recite as well as those who hear.
That is, probably, why they are called Phala Sruti. Human tendency is that
one would be interested in doing something only if and when one becomes
aware of the fruits of doing that something. At least hearing the benefits
would encourage people to take recourse to reciting the Sthutis. Thus, it is
a kind of psychological introduction!



WHY RAMA, KRISHNA AND LAKSHMI ASHTOTHRAMS?
SRI RAMA ASHTOTHRAM:
Asmad Acharyan His Holiness Srimad Andavan of Poundarikapuram Swami Asramam,
a great Rama devotee who has written ?Ramapiraanai KarpOm? directed me to
recite Sundara KhanDam of Srimad Vaalmiki Ramayanam. I did this in 8 days
starting from Friday, 11th November 2005 and concluded on Friday 18th
November 2005 with Rama Pattabhisheka Sargam. This Sargam was again recited
in the morning to be followed by the AshTottaram in the group recitation.

SRI KRISHNA ASHTOTHRAM:
Swami Desika, who praised the glory of all Avataras in his Dasaavataara
Stotram, pays special tributes to Krishna Avatara and says:
?Nathaayaiva Namah Padam bhavatu? meaning ?The only one to whom I would
offer my obeisance is Lord Krishna?. This does not, however, mean that other
Avataras are any less important!

SRI MAHALAKSHMI ASHTOTHRAM:
Everybody wants wealth! Hinduism does not shun wealth. Of the four
objectives of life (Purushartas), ?Artha? (Wealth) and ?Kaama? (desire) are
adroitly sandwiched between ?Dharma? (righteousness) and ?Moksha?
(Liberation) to indicate that if artha and kaama are enjoyed on dharmic
lines, one would become fit for the final liberation. Who else can bless us
with such wealth than Sri Mahaalakshmi?



Lord grants mOksha on the basis of a mere unintended good deed as in the case of Ajameelan and therefore there should not be any harm in our deviating from the path
so long we remember his name.

STORY OF AJAMEELAN:
Story of AjaameeLan:
He was steeped in vice. During his lifetime, there was not a sin that he had not committed whereby he became eminently eligible for suffering in all the hells known in the scriptures. At the time of his death, he beckoned to his bedside his dear son calling him by the given name, which happened to be NaaraayaNa. The Lord made
that a case of ajnaata sukritam, a pretext to bestow his grace on AjaameeLan.

ANSWER:

The mistake that people do is that they tear the incident out of context in
support of their conclusions. If we read the story fully, we learn that the
messengers of Narayana forbade the messengers of the Lord of death from
taking AjaameeLa to the hells. AjaameeLa was pleasantly surprised at this
turn of events, developed an intense Bhakti towards the Lord. It was so
intense and instantaneous that the Lord excused his sins and granted him
mOksham (SarvapaapEbhyO mOkshayishyaami).

The story highlights the quality of mercy of the Lord. No doubt, it is said
he is compassionate even to his enemies (ripooNaam api vatsala:) This does
not mean that the jeeva is entitled to ?nirhEtuka kripa? (Causeless mercy)
despite all the time indulging in precisely those evil ways that lead to
Bhagavad nigraham (displeasure of the Lord). The Jeeva has to behave
consciously in accordance with its true innate nature of ?Seshatva? to be
worthy of such grace.

Just because Kaakaasura who offended PiraaTTi was spared does not confer a
right or license for us to commit apachaarams like Kaakaasura.

If one acts in tune with ?Atamswaroopam?, it will evoke the sympathy of the
Lord. Even granting that the Lord showers his grace out of ?nirankusa
swaatantryam? (unbridled independence), we cannot expect to make a general
rule and claim similar protection but we should by our devotion and conduct
prove worthy of his grace.




It is said that mobile and immobile (charaachara) in kOsala and gOkula
reached the Heavens; that even a mud pot (DadhipaaNda) attained mOksha.

Did they undergo any Pancha Samskaaras? Did they develop any ?Achaarya
abhimaanam?? Why should we be treated differently? Why insist on living with
swaroopam which includes Pancha Samskaaras and Achaarya abhimaanam as
pre-requisites for becoming eligible for mOksha??

ANSWER:

These are instances to highlight the ?Soulabhyam? of the Lord. The point to
be noted is that while the instances cited relate to insentient things and
less sentient beings. We as ?human beings? bestowed with cognitive abilities
to recognize our true swaroopa sEshatvam and therefore capable of greater
sense of discipline and dedication, we should remember that Azhwaars who
were aware of Lord?s ?Soulabhyam?, were more interested in pleasing the Lord
than in ?procuring mOksham? for themselves.
Vide-
emmaa veeTTut tiramum seppam TVM 2.9.1
sirappil veeDU svarga narakam
irappil yeiduga ueydarkka TVM 2.9.5

by which they held the Lord dear and in turn were held dear by the Lord.

So, if you desire to follow the path laid down by Poorva Achaaryas, do so.
Do not go about trumpeting that you are following them while all the time
twisting their srisooktis to suit your whims and fancies for indulging in
despicable conduct.



Why do we celebrate Azhwar and Achaarya Tirunakshatrams?

Answer:
Azhwaars and Achaaryas are the ones who explained clearly the following:
i) The nature of the Universal Soul (Paramaatma0
ii) The nature of the Individual Soul (Jeevaatma)
iii) the ?modus operandi? or the means by which the Jeevaatma can attain
Paramaatma
iv) The ?phalan? or the fruits of such attainment and
v) The obstacles in the way of this process
Having learned the above, we Jeevaatmas can take efforts to follow the same.



Why do we celebrate Shashti abdapoorthi (60), Saptadi (70),
SathaabishEkam (80 and NOT 100) and Kanakabishekam (100)?

Answer:
The same rationale as explained above. As for SathaabhishEkam, it is to be
celebrated when a person has lived long enough and witnessed 1000 moons in
life. Strictly speaking this can come only around 82 because at the rate of
say, one full moon per month, it would work out to 82x12= 984. But sometimes,
we get full moon twice in a month and taking into account these extra months,
roughly the sighting of 1000 moons would happen only around the 82nd year. But,
the SathaabhishEkam is celebrated well in advance on completion of 80th
birthday, treating it as a watershed event.



It is said that taking Janma in human Sareera is indeed a rare
privilege due to enormous PuNYam done over several births. But, if this were
so, why should Azhwaars and Achaaryas despise the ?Sarreram? so earned?

Answer:
No doubt, they despise it as the repository of flesh and bones inside and rot
and smell with obnoxious secretions outside. You make an incision on any part
of your body say to the size of a ?cent? and leave it exposed. Very soon the
?scent? (pun intended) emanating from it would be so obnoxious even for you to
bear!
As stated by Nammaazhwaar:
- Aavi thigaikka aivar kumaikkam chitrinbam
- PaaviyEnai pala nee kaaTTi paDuppayO?
- KaNNapiraani viNNOr karumaaNikkathai amudai
- naNNiyum nagar killaan naDuve oru uDambil iTTu
- ThiNNam azhundak kaTTi pala seivinai vaNN kayitraal puNNai maraiya
varindu ennai pOra vaithaai puramE//

Also, the pleasures that flesh is heir to are ?Asthiram? (transientt) and
?asaaram? (merit less). Again, Nammaazhwaar cites the case of an emperor who
ruled the world but lost his Kingdom. He desired to have a nostalgic look at
the kingdom that he once ruled with gusto. He visits under the shadow of night
and scales over a wall to gain entry without his erstwhile subjects identifying
him. Due to lack of light, he steps on a black dog that bites him. He falls on
a heap of pottery that breaks and rolls over with a thud.

In the melee, the sleeping citizens nearby wake up. The ex- emperor is exposed
to their like a mendicant. If this were to happen to a powerful monarch, it
only proves that no opulence is worth running after!

The Azhwaar advises us to resort to the Paramaatma who alone can save us from
all ignominy and grant us eternal bliss and beatitude.

Oru naaygamaai Oda ulaguDanaanDavar
Karunaai kavarnda kaalar sidagiya paanaiyar
Peru naaDu kaana immaiyilE pitchai taam koLvaar
Tiru NaaraNan thaaL kaalam pera chindithu uyyminO//

As for the fact that all of us who enjoy on the onset of the day and the
arrival of night do not realize that with every passing day, one day of our
life is ticked off. There is SlOka that explains this:

Nandanti uditaa aadityE nandanti astamitE ravou /
Aatmana: na avabudhyantE manushyaa: jeevita kshayam /




But, can we not adorn ourselves with fine clothes and jewelry during
whatever lease of life that we are blessed with?

Answer:
BhaTTar was once giving a Pravachanam on the despicability of Sareeram and how
it is futile to drape it with fine clothing and ornaments. Next day, day he was
seen dressed in the best of attires when Perumaal was coming on his rounds
through the streets. His Sishyas were aghast at the dichotomy of what he
preached the previous day and what he practiced the next day. One Sishya made
bold to politely question him. BhaTTar showed a pole supporting a canopy
(pandal) and asked if the pole was sentient or insentient. The Sishya
answered that it was insentient. BhaTTar asked why they had decorated the
insentient pole. Sishya answered that it was by way of honoring the arrival of
PerumaaL to the Pandal. BhaTTar replied that his own body was likewise an
insentient object like the wooden pole but he had dressed himself up by way of
honoring PerumaaL. The moral of the story is that decorating oneself and making
oneself presentable will be OK, when done in honoring PerumaaL and
not otherwise.
(Thanks to Sri M.K.Sudarshan Swami of Kuwait who provided this anecdote)




Does not Krishna say that he would accept a leaf, a flower, a fruit or
even water when offered with devotion? If this were so, would it not suffice
for us to please the Lord by offering anyone of them?

Patram pushpam phalam thOyam yO mE Bhaktyaa prayachati/
Tad aham BHAKTYUPAHRITAM asnaami priyataatmana //

Answer:
It should be remembered that the Lord uses the word ?Bhakti? not once but twice
in the above SlOkam. The key word is Bhakti. The Lord does not assess the value
of our offering but looks at the attitude of loving devotion like that of
RukimiNi who offered Tulasi leaves, GajEndra who offered flower, Sabari who
offered fruit and RandidEva who offered just water- but with absolute and
unalloyed devotion. If we are capable of mustering this intensity of devotion
in mind, word and deed (ManO-Vaak-Kaayam), the Lord would happily accept this
from us also.

An interesting aside is that we see Andal reversing the order in her
Tiruppaavai, namely deed, word and mind - Kaayam/Vaak/ Manas:

Toomalar thoovi thozhudu, Vaayinaal paaDi manathinaal sindikka
pOya pizhaiyum pugu taruvaan ninranavum Teeyinil thoosaagum?



Assuming that we mature to that level of Bhakti, are we assured of
mOksham?

Answer:
Yes. But, Bhakti has to be practiced like ?Thailadhaarai?- (incessant flow like
oil) for over several lifetimes and one can attain mOksham only when one
acquires ?Charama Sareeram?-(the last body on earth)

For the rest of us, however, we have the easy, user-friendly and quick means of
SaraNaagathi as indicated by the Lord in the KrishNa CharamaslOkam.

Bhaktyaa Paramayaa Vaapi Prapatyaa vaa MahaamathE/
PraapyOham na anyathaa praapyO mama Kainkarya lipsubhih//

The Lord says that Bhakti and PrapaTTI are the twin direct means to mOksham and
other like Karma yOgam, Jnaana yOgam etc. are not direct means but are
preliminary steps to acquire Bhakti or PrapaTTI.

With these difficulties and delays involved in practicing Bhakti, the Lord
makes it further clear that except for Prapannas, others cannot aspire to gain
mOksham.

Prapannaad anyEshaam na disati mukundO nijapadam/
prapannas cha dvEdhaa sucharita-paripaaka-bhidayaa//
viLambEna praaptir bhajana sukham yEkasya vipulam/
parasya aasu praaptih parimita rasaa jeevita dasaa//




If one performs PrapaTTI and is assured of mOksham, and if doing Karma
(which is Karma yoga) is of no avail, why should one perform the Nitya and
Naimittika karmas AFTER performing PrapaTTI?

Answer:
The proper observance of karmas prescribed in the Saastras is meant to instill
a regularity and discipline for leading one to Bhakti and/ or PrapaTTI. The
Saastras are the commandments of the Lord. Even in our mundane plane, a person
who transgresses the law of the land is punished by the Government, the Lord
would treat those who transgress his commandments (contained in the Saastras)
as TRAITORS to him, even if they claim to be his Bhaktas, which means that they
cannot escape punishment.

Sruti smriti mamaiva agjnaa yad tad ullanghya vartatE/
aagjnaachEdee mama drOhi mat bhaktOpi na vaishNava://



What are the most important karmas that one cannot give up?

Answer:
The most important of these Karmas are the Nitya karmas like doing the
Sandhyaavandanam and Naimittika Karmas like TarpaNam etc on special occasions.
Together, these are known as ?Aagjnaa Kainkaryams?

Daksha Smriti says that a person who does not perform sandhyaavandanam is
deemed a polluted person who forfeits his right to do any religious duties and
if one does other karmas, they will be of no avail, in the absence of Nitya and
Naimittika Karmas ordained by the Lord as aforesaid. H.H. Azhagiyasinghar used
to say that these Agjnaa kainkaryams are like ?duty? and other kainkaryams
(known as anugjnaa Kainkaryams) can at best be deemed ?Overtime?. ?Overtime?
has meaning only with reference to regular ?duty? one cannot say that one would
do "OT withou doing duty!

sandhyaaheena: asuchir nityam anarha: sarva karmasu/
yad anyat kurutE karma na tasya phalabhaag bhavEt//





When a Jeevaatma does something bad, it acts only in its capacity as the body of Paramaatma and in reality, it is Paramaatma who is responsible for the evil actions indulged in by the Jeevaatma. They even argue that as such an action is done at the bidding of the ?Soul?s soul?. If at all, it is the Paramaatma who should get the punishment and not the poor Jeevaatma which is only an instrument.

ANSWER:

The principle underlying the Sareera- Sareeri bhaava is to emphasize the triple
relationship between Paramaatma and Jeevaatma, namely, AadhEyatvam, vidhEyatvam
and sEshatvam (i.e) Support, Direction and Service as the "Atma Svaroopam" or
inherent qualities of the Jeeva.

It is meant to dispel the concepts of I-ness and Mine-ness on the part of the
individual soul and rid it of flaws attaching to ?kartrutvam? (doer) and
?bhOktrutvam? (enjoyer).

Its intent is to constantly remind the Jeeva as one who is always and
entirely dependent on the Lord though the Jeeva does enjoy some amount of
freedom, which it can put to good use or misuse and enjoy or suffer in
consequence.

It is in exercise of this little freedom that the Jeeva is made to face the
consequences of its own actions as the word ?Karma? implies.

So, the Paramaatma cannot be blamed for the misdemeanor of the Jeevaatma.

Those who realize this truth are called ?NaaraayaNa nishTas?. Their very
breath, thought, word and deed are forever dedicated to the Lord?s
?Kaimkaryam?. So, such nishTas would never ever indulge in evil ways even
within the ambit of the little freedom they enjoy.. Evil ways would ever remain
far away from their radar.

Actions governed by karma and evil can never fall into the category of
?Kainkaryam?.

It is such evolved souls like Azhwaars who deserve to be called ?NaaraayaNa Eka
nishTas?. The emphasis is on the word ?Ekam?. Such evolved souls would never
entertain even a thought of indulging in debasing actions.

Their laments ?azhuvan tozhuvan aaDik kaaNban paaDi alatruvan, tazhuval
vinaiyaal pakkam nOkki naaNik kavizhndu iruppaaan? etc are all directed towards
the Lord. Such laments will be in tune with their ?AtmaguNas? and would lead to
the pleasure of the Lord.

The view that the laments of folks who indulge in ?Durvishayams? and suffer
consequently cannot be construed as ?Kainkaryams? to Emperumaan!