ABOUT US 2 temple, Sri Varadraja Perumal Devasthanam or Vishnu Dham is strongly adhered to Sri Ramanuja Sampraday of Vaishnava theology wich is based on vaishnava agams (Panchratra

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This temple, Sri Varadraja Perumal Devasthanam or Vishnu Dham is strongly adhered

to Sri Ramanuja Sampraday of Vaishnava theology wich is based on vaishnava agams

(Panchratra and Vaikhanas) agams and nurtured by vaishnava saints ( Alvars – which are 12 in

nos.) and further supported and expounded by vaishnava acharyas. The sampraday which

was following the visistadwait ( specified nondualism ) was given a high pedestal by Sri

Ramanuja by writing a master piece commentary over Bramhasutra ( uttar mimansa or

sarirakmimansa of Badarayan). The sampraday was further nurtured and supported by post

Ramanuja Acharyas. The temple closely follows the tradition and philosophy of Ramanuja

Sampraday. Here the summerised description of the alvars and acharyas is given below.

ALVARS :

1. POIGAI ALVAR :

• Birth : Tiruvekkaa (near Kanchipuram); in _ 7th century CE; in Aiypassee month

• Nakshatram : Thiruvonam (Sravana)

• Avatar of Panchajanya

• Other names : Saro yogi, Kaasaara yogi, Poigai piraan, Padma muni

• Composed Mudhal Thiruvandhadhi which contains 100 verses

2. BHOOTHATH ALVAR :

• Birth : Mahabalipuram; in _ 7th century CE; in Aiypassee month

• Nakshatram : Avittam (Dhanishta)

• Avatar of Kaumodakee

• Composed Irandam Tiruvandadhi which contains 100 verses

3. PEY ALVAR :

• Birth : Mylapore; in _ 7th century CE; in Aiypassee month

• Nakshatram : Sadayam (Satabhishak)

• Avatar of Nandaka

• Composed Moondram Thiruvandhadhi which contains 100 verses

4. THIRUMAZHISAI ALVAR :

• Birth : Thondai Naadu (parts of Kanchipuram and Tiruvallur); in _ 7th century CE; in

Thai month

• Nakshatram : Magam

• Avatar of Sudarshan chakra

• He composed _ 216 paasurams in the Divya Prabhandham. His prominent works are

Thiruchchanda

Viruththam and Naanmugan Thiruvandhadhi.

5. Nammalvar :

• Lived between 5th to 9th century CE

• Born in Vellalar tribe in Alwarthirunagiri (near Tirunelveli); in Vaikasi month

• Nakshatram : Vishaakam

• Avatar of Vishwaksena

• Nammalvar is also known as Maran and Sadagopan. Some of his prominent works are

Thiruvay-

mozhi, Thiruviruttam, Thiru Vaasiriam, and Periya Thiruvanthadi.

6. MADHURAKAVI ALVAR :

• Lived between 6th to 9th century CE

• Born in Thirukkolur; in Chitthirai month

• Nakshatram : Chithra

• Avatar of Garuda

• Though Madhurkavi was born before Nammalvar, he accepted Nammalvar as his guru.

He is

supposed to have been very gifted in music and is said to have set Nammalvar’s

compositions to

music. He composed Kanninun Siruthambu, 11 paasurams, and emphasised on aacharya

bhakti.

7. KULASHEKHARA ALVAR :

• Lived in early 9th century CE

• Born in Thiruvanchikkulam; in Maasee month

• Nakshatram : Punarvasu

• Avatar of Kausthuba

• Kulashekhara Varman was a king of Chera dynasty in South India. He is said to have

renounced

the crown to become a sanyasi to serve Lord Ranganatha at Srirangam. He was also a

great devotee

of Lord Rama. His prominent compositions are Mukundamala and Perumal Thirumozhi.

8. PERIYALVAR :

• Lived in 6th or 9th century CE

• Born in Srivilliputhur; in Aani month

• Nakshatram : Swathi

• Avatar of Garuda

• Periyalvar is also known as Vishnuchitta. He was a great devotee of Lord Krishna. His

prominent

works are Periyalvar Thirumozhi and Tirupallandu.

9. ANDAL :

• Lived in 8th century CE or earlier

• Born in Srivilliputhur; in Aadi month

• Nakshatram : Pooram

• Avatar of Bhoodevi

• Andal was adopted daughter of Periyalvar, who found her under a tulsi plant. She was

given the

name Kodhai, which later became known as Goda. Her prominent works are Thiruppavai

and

Nachiar Tirumozhi.

10. THONDARADIPPODI ALVAR :

• Lived in 8th century CE

• Born in Thirumandangudi; in Margazhi month

• Nakshatram : Kettai (Jyeshta)

• Avatar of Vanamaalai

• Thondaradippodi Alvar’s prominent works are Tirumaalai (45 paasuram) and

Tiruppalliezuchi (10

paasuram). He is also known as Bhaktanghri renu swami and Vipra Narayanar.

11. THIRUPPAAN ALVAR :

• Lived in 8th or 9th century CE

• Born in Alagapuri (a village near Srirangam); in Karthigai month

• Nakshatram : Rohinee

• Avatar of Srivatsam

• Thiruppaan Alvar was born in Paanar community, which was a community of

musicians. He is

also known as Paanar perumal and Munivaahanar. His prominent work is

Amalannadhipiraan,

containing 10 verses.

12. THIRUMANGAI ALVAR :

• Lived in 8th century CE

• Born in Thirukurayalur; in Kaarthigai month

• Nakshatram : Krithika

• Avatar of Saranga

• Thirumangai Alvar’s real name was Kaliyan/Kalikanti. He was initially a miltary

commander under

the Chola king, and was given the title of Parakala for his valour. He is considered one of

the most

learned alvars. He was given the title of Narkavi Perumal as he was a great poet. Some

of his

prominent works are Periya Thirumozhi, Thiru Vezhukootru irukkai, Thiru Kurun

Thandagam,

and Thiru Nedun Thandagam. He composed about 1361 verses in the Divya

Prabhandham - the

most for any alvar.

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Acharyas :

1. Nathamuni :

• Born in Viranarayana Puram

• Supposed to have lived in late 9th

century CE.

• Natharmuni is credited with restories the Nalayira

Divyaprabandham(collection of 4000 hymns) of the Alwars. He belonged

to the Shadamarsha gothra. He was the grandfather of Yamunacharya.

Sine if his famous works include Nayaaya-tattva, Purusa ninnaya and

Yoga rahasya.

2. Yamunacharya :

• Birth : 916 CE at Kattu Mannargudi in Tamil Nadu;in Aadi month.

• Thiru Nakshatram : Utthiradam.

• Yamunacharya (also known as Alavandar) Was the son of Ishwara Bhatta

and grandson of Nathamuni. Some of his famous works are Chatushloki

9poem in praise of Goddess Lakshmi), Storraratnam ( Prayars in praise of

Narayana), Agatna Pramnya(text which stated the authority of

Pancharatnam Aganna) Siddhitrayam(consisting of Atma Sidhi Iswara

Sidhi) Gitarha Sangraha (a commentary on Bhagwata Gita).

3. Periya Nambi :

• Birth : 997 CE : in Margazhi month.

• Other Names : Mahapurana Parankusa Daasar.

• Periya Nambi was one of the prominent disciples of Shri Alvandar.He was

also the primary acharya of Shri Ramanuja.

4. Yajnamurti :

• Yajnamurti is also known as Arulalap Perumal Emperumanar. He was

originally an expert Advaita sanyasin. After being defeated in a debate

with shri Ramanuja. Which went on for 18 days he became Ramanuja

disciple. His famous works include jnyana Saram and Prameya Saram.

5. Kuresan :

• Birth : 1000 CE at Kooram (near Kancheepuram); in Thai month.

• Thirn Nkshatram : Hastam

• Other Names : KOORATHAXHAWAN Azhwan. Pavithram of Shri

Ramanuja.

• Kuresan was born in the rich landlord clan of Harita and was extremely

philanthropic. He was a disciple of Shri ramanuja’s during latteer time in

Kancheepuram. He was also a great devotee of Lord vardaraja Perumal.

He soon renouneced his wealth and joined shri Ramanuja’s in srirangam

with his wife Andlamma. Kuresan helped shri Ramanuja in composing shri

Bhasya by travelling.with him to Kashmir so that they could refer to

Bodhyan Vritti. Kuresan memoriesed the entire Vritti which helped shri

Ramanuja in completing his treatise on Vyasa’s Brahma Sutra. Kuresan

also wrote Pancastavee comprising 5 Storrsa: sri vaikuntha stavam

Athimanushastavam Sundarabahustavam varadrajast avam and shri

stavam. He was the father of Parasar Bhattar.

6. Mudaliandan :

• Birth : 1027 CE at pacai varana puram sannidhi(now Nazareth Pettai). In

chithirai month .

• Thiru Nakshatram : Punarpoosam

• Parents : Shri Anantha narayana Dheekshidar and Nachiyarammal.

• Other Names : Dasarathi(given byparents). Yathiraja’s paduks (meaning

shri Ramanuja’s lotus feet), Aandan Tridandam Nam Vadhoola Desikan

Vaishnavsiro Bushaa sri Vaishnava dasar.

• Swami Mudaliandan was Shri Ramanauja sister’s son. He is said to be an

avatar of Lord Rama himself ( hence the name dasarathi- referring to son

of dasaratha)who wanted to sarva Adisheshan of who Ramanuja was an

avatar) because he was pleaded by Adisheshan’s services in previous

avatars. He was the first shishya of sri Ramanuja who gave him the

name.Mudaliandan. Under shri Ramanuja guidance he also oraganised

the administration of shri Ranganathaswamy temple.

7. Parasar Bhattar:

• Birth : 1122 CE

• Parasar Bhattar was the son of Kuresan. He is supposed to have lived

from 1122-1174 CE he is considered to the next spiritual leader afrer shri

Ramanuja. Some of his prominent works include Astasloki

Srirangarajastavam Kaisikamahatmya( a commentary on Kaisika Purana)

and Bhagavad Guna Darpanam( a commentary on the Vishnu

sahasranamam).

8. Pillai Lokacharya :

• Birth 1205 CE at Sritangam in Aippasi month.

• Thiru Nakshatram : Thiruvonani

• Other names : Ulagasiriyar Lokacharyar

• Pillai Lokacharya authored 18 Ragasya Granthas( collectively known as

Astandasa ragasya) of which the srivachanabhushan the Tattvatraya and

the Mumukshuppadi are most important. He os commonly regarded as

the founder of Tengalai sect of Shri vaishnavism.

9. Vadanta Desika :

• Birth 1208 CE at Thooppul ( near Kancheepuram) in Purattaasi month.

• Thiru Nakshatram : Sravanam.

• Parents : shri Ananthasuri and Smt Thothaaramba.

• Vadanta Desika studied shastras under KidambiAppulllaar,also known as

atreya ramanuja. He rose to the status of acharya by the age of 27. He is

believed to be the incarnation of thr bell of the Lord venkateswara of

tirupati.Vadanta dwsika was a dedicated devotee of Hayagreeva Perumal.

He was given the title of title “kaci Tarkika Simha” or lion among poets

and debaters. He is the author of many famous works including “

Paaduka Saltasram” -1008 Verses on the Sandals of the Lord: He died in

1370 CE.

10. Manavala Mamuni :

• +Birth 1370 Ce at Alwarthirunagiri ( Near Thirunelveli) in Aippasi month.

• Thiru Nakshatram : Moolam.

• Parents: Thikalakitlanthan Thirumavirudayapiran Thatharannan and

Sriranga Nacciyar

• Other names : Periya Jeeyar Varavara Muni Yathendra Pravanar.

• Manavala Mamuni is supposed to have lived from 1370 -1444 CE. He was

a disciple of the acharya Thiruvaimozhipillai. It is believed that Lord

Ranganatha Himself accepted. Manavala Mamuni as His guru . He

composed the Yathiraja Vimsati out of his devition for Srhi Ramanuja.





BELOW, IS GIVEN A BRIEF CLASSIFICATION OF DIVYA PRABANDHA

GIVEN OUT SPONTANEOUSLY BY ALVARS .

1.

CLASSIFICATION OF THE DIVYA PRABANDHAM

BOOK 1 : MUDALAYIRAM /The First Thousand

1. Tiruppallandu/Glorybe of Peryalvar/Vishnuchitta or

Pattarbiran. 2

2. Periyalvar Tirumoli / The Sacred works of Sri Vishnuchitta

or Pattarbiran 5

3. Tiruppavai / the Maiden’s Vow of Andal or Goda 92

4. Nacchiyar Tirumoli/Poems of the Lord’s Bride of Andal or Goda 102

5. Perumal Tirumoli/The Sacred Works of Kulasekara Perumal 128

6. Tirucchanda Viruttam/ The Easy Canter Chant of Tirumalisai Piran 151

7. Tirumalai/The Song Garland of Tondaradip-Podi 175

8. Tiruppalli Elucchi/ The Sacred Revellie of Todaradip Podi 183

9. Amalanadipiran/ The Perfect-First-Lord of Tiruppan-Alvar 186

10. Kanninun Siruttambu/ The Leash of Spinous Rope of Madurakavi 188

BOOK 2 : IRANDAM AYIRAM /The Second Thousand

11. Periya Tirumoli/ The Big Work of Tirumangai Alvar 193

12. Tirukkuruntandakam/ The Shorter Tandakam of Tirumangai Alvar 422

13. Tiruneduntandakam/The Longer Tandakam of Tirumangai Alvar 426

BOOK 3 : MUNRAM AYIRAM /The Third Thousand

14. Tiruvaimoli/ The Revelation of Nammalvar or Kurugur Satakopan 437

BOOK 4 : IYARPPA/ The Prose Works

15. Mudal Tiruvandadi/ The First Andadi of Poygai Alvar 621

16. Irandam Tiruvandadi/The Second Andadi of Butatt-Alvar 637

17. Munram Tiruvandadi/The Third Andadi of Pey Alvar 652

18. Nanmukan Tiruvandadi/ The Maker-Andadi of Tirumalisai Alvar 667

19. Tiruviruttam/ The Tryst of Nammalvar 682

20. Tiruvasiriyam / The Advice of Nammalvar 702

21. Periya Tiruvandadi/The Big Andadi of Nammalvar 704

22. Tiruvelukkutrirukkai / The Seven Tiered Structure Poem of

Tirumangai Alvar 718

23. Siriya Tirumadal /The Shorter Madal of Tirumangai Alvar 720

24. Periya Tirumadal/ The longer Madal of Tirumangai Alvar 728

25. Ramanuja Nutrandadi / Ode to Ramanuja of Tiruvarangattamudanar 741

Appendix 761




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2.

CLASSIFICATION OF THE DIVYA PRABANDHAM

( Stanza nos., Selected for Nityanusandhanam shown in second column printed in

different colour)

The first aayiram consists of First column Second column

1. Thiruppallaandu 12 12

2. Periyazhwar Thirumozhi 461

3. Thiruppaavai 30 30

4. Naachiyar Thirumozhi 143 11

(6th

chapter Varanamayiram)

5. Perumal Thirumozhi 105

6. Thiruchandha Virutham 120

7. Thirumaalai 45

8. Thiruppalli Ezhuchi 10 10

9. Amalanaadipiraan 10 10

10. Kanninun Siruthaambhu 11 11

----- -------

947 84

The second aayiram consists of

Periya Thirumozhi 1134

The third “Iyarpa 817

The fourth “Thiruvaimozhi 1102

Pasurams( Stanzas ) -------

4000

Koil Thiruvaimozhi 480 143

(Selection from Thiruvaimozhi)

Raamaanuja Nootrndhaadhi 544 108

Upadesa Rathinamaalai 604 74

------

Pasurams( Stanzas ) 409

Stanzas with mark to be chanted twice.

L Thes has to be pronounced as in FLUTE





NITHYAANUSANDHAANAM

In Visishtadwaitha Philosophy established by Sri Ramanuja all the Prabandhas

are in Tamizh language and are called Tamizh Vedas or Divya Prabandha. Out of this

Tamizh Veda a few important stanzas were selected and compiled for “ Nithya-

anusandhanam” ( for daily use) and there cannot be a Vaishnava who is not familiar

with these.

All the twelve Aazhwars were born in South India and they delved deep into the

gunanubhava and auspicious qualities of the Lord and their mystic experiences became

Prababandhas. Since it is not possible to recite all the four thousand stanzas of the Divya

Prabandha every day,our elders have selected the important and juicy pasurams

(Stanzas) and compiled as “Nithyanusandhanam“ for every day recitation.

1. THIRU PALLAANDU : Just as “ PRANAVA’ is the beginning for Veda paaraayana ‘THIRU

PALLAANDU’ is for NITHYAANUSANDHAANAM” This comprises twelve verses and was

given out by Sri Periyaazhawar of Srivilliputhur, hailing the Lord’s glory and wishing the

Lord, His consort and His weapons safety and longevity for ever and ever.

2. THIRUPPALLIEZHUCHI : This comprises ten stanzas, sung by Sri Thondaradippodi

Aazhwar, to awaken the Lord of Srirangam. ( Suprabhatha )

3. THIRUPPAAVAI : This comprises thirty lovely verses sung by Sri Aandaal, the foster

daughter of Sri Periyazhwar of Srivilliputhur, seeking union with Lord Krishna.

4. NEERAATTAM

5. POOCHOOTTAL

6. KAAPPIDAL

7. SENNIYONGU

Each of the above comprises ten stanzas given out by Sri Periyazhwar assuming himself

as Sri Yasodha Devi. He reenacts the plight experienced by Sri Yasoda Devi cajoling Sri

Krishna her son to come and have bath, get adorned with flowers, have the protective

mark and to have the harathi (lighted lamp) to ward off evils.

In Senniyongu the Aazhwar refers to the benevolence of Lord Thiruvaengadamudayaan

in protecting those who surrender unto the feet of the Lord.

8. AMALANAATHIPIRAAN : This comprises ten verses sung by Sri Thiruppaanaazhwar of

Woraiyur, immersed in the exceptional beaukty of Lord Sri Ranganatha of Srirangam

after wholly perceiving Him and renouncing the world and all other objects in

preference ot the bewitching eyes of the great Lord.

9. VAARANAMAAYIRAM : This comprises ten verses sung by Sri Andal narrating to her

maid in detail the dream experience she had of her wedding with Lord Krishna.

10. KANNINUNSIRUTHAAMBU : This comprises ten verses sung by Sri Madhura kavi

Aazhawar praising the greatness of his preceptor Sri Nammaazhawar of Thirunagari and

expressing his own preference for his guru’s feet to the Lord’s.

11. KOYIL THIRUVAIMOZHI : Extracts from the Bhagavd Vishaya of Sri Nammaazhawar of

Thirunagari, mainly to be chanted during Anadhyayana period.

12. RAAMAANUJA NOOTRNADHAADHI : This comprises 108 stanzas given out by Sri

Thiruvarangathu Amudhanaar of Mungil, praising the glories and greatness of Sri

Raamaanuja.

13. UPADESARATHINAMAALAI :This comprises seventy four verses given out by Sri

Manavaala Maamuni describing the greatness and grace of Aazhwars and Aachaaryaas

and affirming that following their preachings is the means to liberation. To be4 chanted

during Anadhyayana period from Thiru Karthigai to Koorathazhwar chatthu.





Temple worship is guided by the respective agams of that particular by the sect.

Here we are giving a brief description of the vaishnava agams. The temple follows

closely the Padmasanhita of Pancharatraagams.

Broadly speaking, there are three divisions among them viz. The Sakta, The Saiva

and The Vaisnava agamas, with each of these group of agamas regarding Sakti, Siva and

Visnu respectively as the Supreme Deity to be worshipped to attain salvation. The

agamas are regarded by some as divine in origin as God Himself revealed their contents

to certain select rsis. The agamas are however different from the Vedas in as much as

they are the words of the Lord whereas the Vedas are impersonal ( Apauruseya ).

Broadly the agamas deal with the matter in four sections viz.,

1. Jnanapada ( or kanda ) : This deals with the knowledge of God, creation of the

Universe, etc.

2. Kriyapada : This deals with the method to be adopted for building temples, sculpting

images, installation of the idols, etc.

3. Caryapada : This deals with the various rituals to be performed in the temple.

4. Yogapada : This deals with the yoga method of concentration on God.

To sum up, first and foremost, the Vaikhanasa philosophy is Vaidika as it is purely

based on Vedic rituals and Vedic mantras. That is why it is also known as mantrika.

Secondly, Vaikhanasa philosophy demands ‘adhikara’ for Vaidika- siksa, thus laying

stress upon being born as a Brahmin and having undergone other samskaras as

prescribed in the Kalpasutras to be eligible for offering worship. Thirdly, the

Vaikhanasa system of worship is described as peaceful (saumya). Fourthly, the

Vaikhanasas regard Visnu as Adipurusa, the Supreme Brahman, Who has other

forms viz. Purusa, Satya, Acyuta and aniruddha. Fifthly, the Vaikhanasas believe in

the pancabera-theory and correlate it with the vyuha-forms of Vishnu. Sixthly, the

Vaikhanasas do not believe in parivaradevatas or worship of Alvars and acaryas.

Seventhly the Vaikhanasas do not believe in the pancasamskara because they

propogate the garbhasamskara concept.

The Vaikhanasas say that the individual soul (jiva ) when it frees itself from the

mortal body enters into Vaisnavanda in four stages. Each stage referred to has a

distinct phase of Visnu-experience ( Visnuloka ). The first stage is Amoda where the

presiding aspect of God os called Visnu and the individual soul which reaches that

world and resides with God is said to have achieved salokya. The next stage is

Pramoda where Mahavisnu presides ;and the individual soul residing with God there

is said to experience samipya. The next stage os Sammoda where the presiding

Godhead os Sadavisnu and the individual soul’s experience of God is referred to as

srupya. The next and the highest stage is Vaikunthaloka where Vyapinarayana

presides and the experience of the individual soul is sayujya i.e. union with God. The

four aspects of Visnu in these four Andas or stages are referred to as Purusa, Satya,

Acyuta and Aniruddha respectively. The dominant and divine trait of these different

Aspects of Visnu in each stage is different. The first stage viz., Purusa is distinguished

by virtue ( dharma ) : in the second, viz., Satya it is wisdom ( jnana ), in the third viz.

Acyuta, it is sovereignity ( aisvarya ) and in the last stage viz., Anurudha it is

dispassion ( vairagya ). Eaaaaaaaaaaach plane of Visnu-experience i. e. Visnuloka is

regarded as a quarter ( pada ) of Brahman. Thus Amoda represents one quarter of

Brahman, Pramoda one half, Sammoda and Vaikuntha represents the full Brahman,

which is what is referred to as Tad Visnoh Paramam padam. ( Rgveda I.22.20 )

In the temple worship in the Vaikhanasa system, the four aspects of Visnu are

represented as four forms located around Visnu viz. Purusa to the East, Satya to the

South, Acyuta to the West and Aniruddha to the North.

The word Pancaratra is a very old one. It finds mention for the first time in the

Satapatha Brahamana ( Ch.XIII.6.1 ) where Purusa Narayana is said to have

conceived the Pancaratra Sattra which was a continual sacrifice conducted for five

days as a means of achieving control and suzerainty over all beings . The Chandogya

Upanisad ( VII.I ) makes use of the term ‘Ekayana’ which is taken to refer to

Pancaratra . The Mahabharata and the Ramayana also refer to the word

‘Pancaratra’. In the former this word is used in the sense of a cult and a doctrine. In

the Santi Prvan ( 218, 12) it is said that Pancasikha visited the court of Janaka in

Mithila and that he was an expert in Pancaratra. In the Mahabharata in another

place the word pancaratra is used as defining the doctrine of the Ekantins i.e.

Bhagavatas who are devoted exclusively to the worship of Narayana ( 348, 81-82).

The Narayaniya section of the Santi Parvan uses this word and says that the

Pancaratra doctrines were prevalent in the Sveta Dvipa which was visited by Narada.

Its antiquity is also clearly borne out by literary evidences. Bana , the author of

Harsa Carita is the earliest Saanskrit poet who mentions Pancaratra as the followers

of the Pancaratra system. The Brahmasutras also have a section on the Pancaratra,

thus making it evident that this system existed even then. Sankara ( c.800) is the

earliest commentator on the Brahmasutras who criticizes the Pancaratra doctrines.

Evidence of the existence of this system of worship in South India is to be had in the

‘Paripadal’ , an early literary work of the Sangam period where is a reference to

Garudadhvaja and to the four vyuhas.

The Pancaratra literature is broadly divided into three groups viz. Divya ( of

divine origin ). Muniprokta ( given by the sages ), Manusa( of human origin). To the

Divya group belong the Sattava Samhita, Pauskara Samhita and Jayakhya Samhita.

These three are known as Ratnatraya. The Muniprokta Pancaratra texts are further

subdivided as (a) Sattvika (b) Rajasa and (c) Tamasa. Isvara Samhita, Paramesvara

Samhita and Jayottara Samhita belong to the group of the Sattvika Samhits. To the

Rajasa group belong Sanatkumara Samhita, Padmodbhava Samhita, Satya Samhita

etc. To the Tamasa group belong the PancaPrasna Samhita and Suka Prasna Samhita.

The Manusa ( Paurusa) Pancaratra texts are ,as their very name indicates the least

authoritative.

The basic tenets of the Pancaratra philosophy may briefly be stated as follows:

The Pancaratra is said to be tantrika. It prescribes diksasuch as tapa ( marking fo

the conch and the disc ) pundra ( wearing of the caste mark) , getting a nama,

initiation in a mantra and the performance of the yoga which is of the nature of

surrender. The Pancaratra regard para Vasudeva as the highest Purusa and Vasudev,

sankarsana, Pradyumna and Aniruddha as His four vyuha forms.

The Pancaratra philosophy is one of Bhakti or devotion. It propounds nyasa or

surrender to God as a certain way to attain redemption or moksa. According to

them, moksa refers to return to Godhead and not a state of identity with God. In

brief, therefore,the Pancaratra philosophy claims that “ religion as opposed to

philosophy is adequate by itself; also that bhakti or devotion, with an emphasis on

the ritualistic worship of idols and sacred objects is convenient and wholly effective

as an aid to spiritual progress and moksa or release”. Thus the Pancaratra

philosophy is more catholic in its outlook than the Vaikhanasa system.





The basic differences between Pancaratra and Vaikhanasa agamas

Very often it is said that the rituals and practices followed in a Vaikhanasa

temple are different from those followed in the temples observing the Pancaratra

system. They even go to the extent of saying that a Pancaratra priest should not act as a

priest in a Vaikhanasa temple and that the Pancaratra rituals should not be adopted in

the Vaikhanasa temples. If any mixing up of these two traditions occurs( siddhanta

sankaryam) prayascitta – rituals have to be observed before worship is restarted in a

temple following a particular system. Such mixing up is believed to spell disaster and

ruin for the ruler and people. All the agamas are quite specific in their caution against

such practice of sankarya. However, in practice today in almost all the Vaikhanasa

temples in the South, some one or the other Pancaratra practices have crept in viz. as

for example, the reception of the Divya prabandha. But still it is seen that in the temples

following Vaikhanasa tradition the main priest who can touch the mulavigraha and offer

worship will be only a Vaikhanasa by birth. Even the Divyaprabandha recitation is done

outside the sanctum sanctorum, when they are filling up the gaps as time is taken to

either decorate the idol or perform other rituals in the garbhagrha.It is as if there is an

unwritten law that in a Vaikhanasa temple Pancaratra practices are suffered, not

accepted in toto even if it be a very minor one.

However, it will be of academic interest to briefly summarise the differences in

the modes of worship and prescribed rituals etc. between the Vaikhanasa and

Pancaratra Temples. No doubt some of these differences have been brought out in this

chapter while dealing with the basic of Vaikhanasa Philosophy. It is now proposed to

recapitulate and present the differences in a succinct manner in one place, in the

following tabular statement.

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Vaikhanasa Pancaratra

1. Founder is Brahma incarnated Founder is Visnu as Kesava or Vasudeva

As Vikhanas.

2. Sirya (Sun God) is regarded as Agni (Fire God) is regarded as deity who

The deity who is deemed as is deemed as important for worship.

Important for worship.

3. The four rsis who are regarded The main rsis regarded as founders are

As the main propounders are Bharadvaja, Aupagayana, Kasyapa,

Marici,Atri, Bhrgu and Kasyapa. Maunjyayana, Sandilya and Narada.

4. Believes in the Pancaberas. The five Believes in Caturberas ( four beras )

Forms are identified with the 5 ritual

Fires, 5 primary elements and 5 vital

Currents.

5. The iconography of the idols in the Generally the idol is presented with the left

Vaikhanasa system usually presents hand holding the club and the right hand in

The left hand in the katyavalambita the abhaya pose.

Pose with the palm resting on the

Thigh or near the hip or the gajahasta

Or the simha-karna or karaputa pose

While the right hand has the Varada,

Abhaya, tarjani(with the fore finger

pointing up or jnana pose)

6. The five forms of Visnu are Adimurti The vyuha forms of Visnu are Vasudeva,

Purusa, Satya,Acyuta and Aniruddha. Sankarsana, Pradyumna and Anirudha.

7. The deities worshipped by Vaikhanasas The deities worshipped by the Pancaratrins

on the Dhvajastambha in a temple are on the Dhvajstambha in the temple are the

The five idols within the sanctum Sanct- idols in the sanctum sanctorum plus the

orum plus the five forms viz. Krsna Bala- four vyuha forms viz. Vasudeva sankarsana,

rama Pradyumna,Aniruddha and Samba. Pradyumna and Aniruddha.

8. The Vaikhanasas do not worship the Most of the Pancaratra temples worship the

Alvars in the form of images. However Alvars and acaryas in the form of images.

This rule is not being very strictly

Adhered to in the present times

Though it is to be noted that in the

Temple at Tirumala, there is no idol

Of any Alvar.

9. The Vaikhanasa form of worship and Pacaratra practices are not that heavily

Rituals has more basis on Vedic Presc- based on vedic hymns and are regarded as

Riptions and is regarded as Vedic. Tantrik.

10. The Vaikhanasas believe that only those The Pancaratrins believe that all are qualify-

Who are born as Vaikhanasa can be the ed to offer worship,there being no restricti-

Priests in their temples. Investiture with ons based on caste, age, sex or learning

The secred thread is the the only quilifi- provided they are made to undergo bran-

Cation. Formal initiation into priesthood ding with the Vaisnavite symbols of the

Is normally of three kinds : Mental ( foll- wheel and the conch and undergo diksa.

Owing purification of the mental consti- Thus women also are eligible for initiation.

Tution); vocal (following recitation of the Pancaratra texts also say that while all

Appropriate mantras in mystic arenas are eligible to offer worship in the house

Like Cakrabja-mandala) and physical after initiation, only Brahmins are eligible to

(consequent upon ceremonial branding offer worship to the deity in a temple.’

Of God’s emblems on the arms by a

(Guru). Vaikhanasas recognize the first

Two steps but reject the third step.

The Vaikhanasas berate those who take

Up the profession of worshipping of

Gods only to eke out a living, as deval-

akas. The person who is qualified to The acarya as per Pancaratra texts may be a

Worship God in a temple is called an Brahmacarin, Grhastha or Vanaprastha. He

‘acarya’. He has to follow the Vaikha- should not be a samnyasin. He may even be

Nasa sutra and has to be a grhastha a ‘Vatu’ (less than 16 years) or middle aged

With a wife and children. He must be or old.

Trained in the Vedas and Srauta rites.

He should also do worship in his house.

11. Mostly the Vaikhanasa temples are Mostly the Pancaratra temples are built on

Built in towns and villages. River banks and mountain tops.

12. There are not many mudras in the The Pancaratra form of worship has nume-

Vaikhanasa form of worship, To rous mudras.

Illustrate: while offering naivedya

Only Dhenumudra is used and

Surabhimudra while offering Dipa.

13. Even prostration by the priest before The Pancaratra system refers only to the

God after mantrasana is different from astanga- variety of prostration.

The way Pancaratrins do it.

The vaikhanasa system speaks of mas-

Tiska, samputa, prahavanga,pancanga

And dandanga.

14. In the Vaikhanasa temple the balipitha In Pancaratra temple as one enters the

Comes first ( as one enters the temple) temple Dhvajastambha will come first,

Then the Dhvajastambha and then the followed by balipitha and then Garuda

Sannidhi for Garuda. Sannidhi.

15. In the Vaikhanasa temple the outer In the Pancaratra temple only Garuda

Rampart walls will have Simha or will be kept on the outer walls.

Garuda in the corner meeting point of

Two walls.

To conclude in the words of S. K. Ramachandra Rao : “ Vaikhanasas are

distinguished by their acceptance of Visnu ( in His Vedic context) alone as the object of

worship.. There is no room for the adoration of the Bhasyakara or the Alvars and there

is no sequence in which the Prabandha passages are recited…… The worship is

conducted entirely with the hymns selected from Rgveda and Yajur Veda and with the

accompaniment of the fire rituals prescribed in the Brahmana texts belonging mostly to

the Krsna division of Yajurveda. The tantric involvements like internal worship

(antaryaga) the employment of seed syllables ( bijaksara) and the sequence of

projection of the deity from one’s heart on to the icon are conspicuous by their absence

in the Vaikhanasa worship.”

Classification of the Divya Desas as per agamic practices

Having presented the particular characteristics of Vaikhanasa and Pancaratra

agamas, it is now proposed to classify the 108 Vaisnavite divyadesas according to the

agamic practices they follow. A divyadesa is one which has been visited by the Alvars

( Vaisnavasaints ) who have sung the praise of the presiding deity in that temple. Of the

108 divyadesas two are not in this world viz. vaikuntha and Ksirabdhi. Obviously, these

being the residences of God Himself, there is no specific agamic practice to be observed.

In the balance if 106 divyadesas, the following 22 divyadesas located in Nepal,

Uttarpradesh, Gujarat, Kerela and Tamil Nadu States follow the Tantra type of agama

practices.

1. Devapryag

2. Dvaraka

3. Naimisaranyam

4. Joshimath

5. Mathura( Govardhan )

6. Badarinath

7. Ayodhya

8. Gokulam

9. Salagramam

10. Tirukkattittanam

11. Tirkkatkarai

12. Tiruccengunruru ( Tiruccitraru )

13. Tirunavai

14. Tiruppuliyur ( Kuttanadu )

15. Tirumuzhikkalam

16. Tiruvanparisaram

17. Tiruvanvandur

18. Tiruvallava ( Tiruvella )

19. Tiruvanantapuram ( Trivandrum )

20. Tiruvattaru

21. Tiruvaranvilai ( Aramula )

22. Tiruvittuvakkodu

Two more of the divyadesas viz. tirukalvanur and Tirunilattingaltundam are

actually sannidhis located in the famous temples for Goddess Kamaksi and Lord

Ekamharesvara respectively at Kanchipuram. As such in these two sannidhis, no

Vaisnavite ritual is observed as they are under the overall control of the main temple

administration which follows the Saiva agama. This leaves a balance of 82 divyadesas.

The following table classifies these balance of temple into two viz. those following the

Vaikhanasa and those following the Pancaratra agama i.e. 39 and 43 temples

respectively.

VAIKHANASA TEMPLE

Cola nadu

1. Tiru Adanur

2. Tirukkandiyur

3. Tirukkannangudi

4. Tirukkannamangai

5. Tirukkannapuram

6. Tirukkapisthalam

7. Kazhiccirama vinnagaram ( Sirkali )

8. Tirukkarambanur

9. Tirukkudalur

10. Tillai Tiruccitrakutam ( Chidambaram )

11. Tiru Tanjai Mamanikkoil

12. Tiru Nandipura Vinnagaram

13. Tiru Naraiyur ( Nacciyar koil )

14. Therzhundur

15. Tiruvali and Tirunagari

16. Tiruvinnagaram ( Oppiliappan koil )

Nadu nadu

17. Tirukkoilur ( Tirukkovalur )

18. Tiruvahindrapuram

Tondai nadu

19. Tiruvidavendai

20. Tirukkadihai ( Sholinghur )

21. Tiruttanha

22. Tirunirmalai

23. Tirupparamesvara vennagaram

24. Tiruvallikkeni

25. Mahabalipuram ( Tirukkadal mallai)

Pandya nadu

26. Tirukkulandai ( Perunkulam )

27. Tirukkurungudi

28. Tirukkudal

29. Tirukkottiyur

30. Tirukkolur

31. Tiruttankal

32. Tiruppullani

33. Tirumalirunjolai

34. Tirumaiyyam

35. Srivilliputtur

36. Tirusirivaramangai ( Vanamamalai, Nanguneri, totadri )

37. Tiruttolaivilli mangalam

38. Tiruppulingudi

Vada nadu

39. Tiruvengadam

PANCARATRA TEMPLES

Cola nadu

1. Srirangam

2. Tiru Arimeya vinngaram

3. Tiru Anbil

4. Tiru Indalur

5. Tirukkavalambadi

6. Tirukkudantai ( Kumbakonam )

7. Tirukkozhi ( Woraiyur )

8. Tirusiruppuliyur

9. Tirusemponsey koil

10. Tiruccerai

11. Tiruthalaiccangananmadiam

12. Tiruttetriambalam

13. Tiru Devanar togai

14. Tiru Nagai

15. Tirupparttanpalli

16. Tiruppullambhudangudi

17. Tiruppernagar ( Koiladi )

18. Tirumanikkudam

19. Tirumani Madakkoil

20. Tiruvanpurusottamam ( Tirunangur )

21. Tiruvellakkulam ( Annan koil )

22. Tiruvellarai

23. Tiruvelliankudi

24. Tiru Vaikuntha vinnagaram

Tondai nadu

25. Tiru Astabhujakaram

26. Tiru oragam

27. Tiruvellore

28. Kanci- Attigiri ( Kancipuram )

29. Tirukkaragam ( Kanci )

30. Tirukkarvanam ( Kanci )

31. Tiruninravur

32. Tiruniragam ( Kanci )

33. Tiruppavalavannan ( Kanci )

34. Tiruppadagam ( Kanci )

35. Tirupputkuzhi

36. Tiruvehka

37. Tiruvelukkai ( Kanci )

Pandya nadu

38. Tirukkurugur ( Alvar Tirunagari )

39. Tirupperai

40. Tirumogur

41. Tiruvaragunamangai

42. Srivaikuntham

Vada nadu

43. Tirusingavelkunram ( Ahobilam )

Documents

ABOUT US 2 temple, Sri Varadraja Perumal Devasthanam or Vishnu Dham is strongly adhered to Sri Ramanuja Sampraday of Vaishnava theology wich is based on vaishnava agams (Panchratra