SrI: SrImatE SrI LakshmInrusimha ParaBrahmaNe nama:

SrImatE SrI VaNN SaThakOpa Sri NaarAyaNa Yateendhra Mahaa Desikaaya nama: SrImatE Sri VaNN SaThakOpa Sri Ranganatha Yateendhra Mahaa DesikAya nama:

Aahnika grantham by HH the 45th paTTam SrImad Azhagiya Singar

Translated into English

By SrI Nrusimha Sevaa Rasikan

Oppiliappan Koil SrI VaradAcAri SaThakopan

******* December 15,2012

Nandana Samvatsaram, Kaartikai, Sukla Paksha Truteeyai, PoorAdam, Thirunakshatra ArAdhana Dinam of SrimatE SrI VaNN SaThakOpa Sri

VeerararAghava Yateendra Mahaa Desikan (Srimad DevanaarviLAgam Azhagiya Singar/adiyEn’s SamASrayana AchAryan)

Dear AastikAs from all SampradhAyams interested in Dharma Saastra grantams:  

Back in 1989 C.E, His Holiness, the 44th Pattam Jeer of Sri AhOBila Mutt, Srimath Paramahamsa PrivrAjakaachAryAdhyEti BirudhAlankruta SrI VaNN SaThakOpa Sri Vedantha Desika Yateendhra Mahaa Desikan (Srimad Mukkur Azhagiyasingar) presented a Special SrImukham for the AsthAna VidhvAn of SrI Matam at that time, U.Ve.Villivalam Sri KrishNamAcchArya Swami. The occasion for the SrImukham was the release of the Ahnika Grantham by this AsthAna VidhvAn.This grantham is known as “SrIvaishNava SadhAchAra NirNayam” and has an accompanying commentary named Sudhee Priyaa (Sanskrit text) and its Tamil translation. The sudhinam for this Srimukham by Srimad MukUr Azhagiya Singar was October 16, 1989. adiyEn is providing an English translation of the Ahnika grantham with the anumati of Prakrutam Periya Azhagiyasingar.  

This Ahnika Grantham, one of its kind, went out of print soon ; it was reprinted and released in 2006 during the SatAbhishEka MahOtsavam of Srimath Periya Azhagiyasingar, His Holiness the 45th Pattam Jeeyar, Sri NaarAyaNa Yateendhra Mahaa desikan (adiyEn’s BharanyAsa AchAryan); he was the Sri Matam AsthAna Vidhvaan with the PoorvASrama ThirunAmam of U.Ve. Villivalam Srimath

KrishNamAchArya Swamy during 1989 and ascended later the AchArya Peetam in 1992 as the 45th Pattam SrImath Azhagiyasingar. With asmath AchAryans’ Aj~naa and anugraha balam, aDiyEn has commenced the English translation of the sacred Ahnika Grantam in Sanskrit and Tamil of HH the 45th Pattam Azhagiyasingar, Sri Lakshmi Nrusimha dhivya PaadhukA Sevaka SrIvaNN SaThakOpa Sri NaarAyaNa Yateendhra Mahaa Desikan. This grantham was released for the first time in 1990 during His PoorvAsramam days. Part I of the series of postings covers the Srimukham of Srimath 44th Pattam Azhagiyasingar (MukkUr Azhagiyasingar).  

Part II houses the introduction (BhUmikaa) of the great Scholar, VaikunThavaasi U.Ve. MelpAkkam NarasimhAcchAr Swamy.  

Part III contains Sri Villivalam KrishNamAcchAr Swamy’s (Author’s) own preface regarding the circumstances behind the construction and release of this sacred Ahnika grantham with DippaNee in Sanskrit with Tamil Commentaries based on the source Ahnikam text blessed to us by HH the 26th Pattam Srimath Azhagiya Singar, SrI Ranganatha Yateendhra Mahaa Desikan of ILanagar Gadhadharapuram SrivatsAngam SrOtriya Vamsam (Scholarly kulam).  

Part IV covers the Vaibhavam of His Holiness, the 26th Pattam Azhagiyasingar, who is the author of the SadAchAra NirNyam. He observed 18 ChAthurmAsyams during His reign as Sri MaalOla Dhivya PaadhukA Sevakar.  

Part V lists the 58 topics associated with Sri VaishNava Dinacharya from Brahma MuhUrtam to Yogam at night. The observances during the day marked by five divisions (Pancha Kaala Prakriyaas) are elaborated over 536 pages with special emphasis on Bhagavad AarAdhanam. Additional topics like the dharmam for ladies (Sthree dharmam), BrahmachAri dharmam, SanyAsi Dharmam, Methods to determine exactly the dates for observing annual special ArAdhanams like Sri Raama, Nrusimha, KrishNa Jayanthis, as well as SravaNa DhwAdasi and Mantra Japa Kramams are also included along with appendixs (anubhandhams) on other Vaidhika Karmaas. A special anubhandham on Aasouchams (Teettus) by U.Ve. MelpAkkam NarasimhAchAr Swamy is also included in this Ahnika Grantham monograph. Part I:  

The English translation for the Srimukham blessed by His Holiness the 44th Pattam Jeer of Sri Ahobila Matam (Srimad MukkUr Azhagiyasingar)

 

“We are delighted to know that Our Sri Sannidhi AsthAna Vidhvaan, Sri Villivalam Krishnamachar Swamy has examined thoroughly the Sri Sannidhi Ahnikam named “SrivaishNava SadhAchAra NirNayam” and created a DippaNee (commentary/gloss) in Sanskrit for it and added a Tamil translation for the same. This Swamy has performed many kaimkaryams for the renowned Srimath InjimEdu Azhagiya Singar who adorned the Sri Matam AchArya Peetam as His Holiness, the 42nd pattam Jeer; this Swamy has benefited immensely from the many KaalakshEpams relating to Ahnika Granthams and adhyAtma Saatrams in the most traditional way under His Holiness the 42nd Pattam Jeer. The scholarship acquired from these Kaalakshepams alone would stand as testimony for the excellence of Sri Villivalam Swamy’s dippaNee g on the Ahnika grantham.  

Sri Krishnamacharya Swamy is the younger brother of the great scholar, VedAntha VaavadhUka Sri U.Ve. Villivalam Sri NaarAyaNAchArya Swamy, who was very dear to us and our predecessors, who adorned the Sri Matam AchArya Peetam.Under his elder brother, Sri Krishnamacharya Swamy has mastered NyAya Saastram and many other Saastra PrastAnams (doctrinal/philosophical Systems). Sri KrishNamacharya Swamy was appointed by us as Sri Matam AsthAna VidhvAn and has been giving upanyAsams on our sampradhAyams (sampradhAya pravachanams) for the past 30 years.  

This Swamy’s dippaNee on the Ahnika Grantam houses many subtle aspects of dharma saastrams that would be of interest to Astikaas from all sampradhAyams (Vaidheeka traditions). May You all acquire this monograph and support Swamy’s desire to publish many more grantams on dharma Saastrams like this one. May Sri Lakshmi Nrsimhan fulfill Swamy’s wishes and this Sri Mukham is presented with our benedictions”. SrI SaThakOpa SrI: His Holiness The Jeer of SrI AhoBila Mutt Part II Translation of the Introduction by the Mahaa Vidhvaan U.Ve. Melpakkam SrI NarasimhAchArya Swamy (Great scholar in VyAkaraNam, Dharma Saastrams, Veda-VedAntam and highly regarded researcher on SaastrArtams): The Veda mantram reminds us: “DharmO ViSvasya Jagat Prathishtaa”. The whole world is established in Dharmam alone. When we protect dharmam, it protects us (dharmO rakshati rakshita:). So says the smrutis. The dharmam protected by us removes all of our inauspiciousness and has the power to grant us our desired

fruits. If we do not protect dharmam but destroy it, it will in turn destroy us. Such negligence would cause us great sufferings (dharma yEva hatO hanti).  

One has to comprehend dharmam before observing it. Without awareness of the dharmam, one cannot plan to practice it. We cannot comprehend dharmam with the help of loukika pramAnams (worldly means of valid knowledge) like Pratyaksham (perception) and anumAnam (inference). For the true comprehension of dharmam, our elders have pointed out that Vedam alone is the pramAnam (means of valid knowledge) for comprehending dharmam and Vedam is the root of all dharmams (VedOakhilO dharma moolam). Smrutis are recognized as the PramAnam next to dharmam. We of limited intellect may not be successful in comprehending dharmam through Vedam. Therefore out of compassion for us, sages like Manu-Yajn~avalkyar –ParAsarar have used the power of their tapas (penance) to give us the true meaning of the Veda mantrams and have created smruti-prasthAnAs (Remembered foundations). Smrutis are also included in the Pratyaksha pramANams as valid means of knowledge. These sages who blessed us with the smrutis have described the inherent nature (Svaroopam) of dharmam, the ways to observe that dharmam (anushtAna Kramam), the fruits (phalans) arising from its proper observance and the sins that arise from abandoning that anushtAnam.  

After vedam and Smruti, the AchAram (conduct and practice) of the pure/enlightened souls (sishtAs) is the accepted pramANam. This becomes clear from the sootram /aphorism: Please recognize this as PramANam from the conduct of those who are adept in smrutis (tadhvidhAm cha smruti SeelE). When there is conflict in the interpretation of the meanings of Sruti (Vedam) and Smruti as moola PramAnams (sources for valid knowledge), Smruti is helpful in determination of the true meaning. Smruti becomes pramANam in the matters that are not in conflict with the Vedams (Veda Viruddham). In such cases, the Veda Viruddha smriti has to be abandoned (virOdhEtvanapEkshyam syAth). This is the directive of Poorva MeemAmsai.  

All human beings desire the four PurushArthams (the four goals of life: wealth/artha, desire/kaama, righteousness/dharma and liberation/moksha). Among the four, the trinity of artham, kaamam and moksham are goals to be attained for their own sake (saakshAth purushArthams); dharmam serves as the means to the three saakshAth purushArthams. Dharmam is the saadhanam (means) for the other three and hence it is included in the list of four. Executing the correct dharmam, one can obtain all the four purushArthams. If one accumulates puNyam (pious acts), Jn~Anam grows. The growth in Jn~Anam leads one to engage in PuNya Kaaryams (meritorious acts):

puNyAm Prajn~Am vardhayati kriyamANam puna: puna: vruddha prajn~a: puNyamEva punarArabhadhE nara: While proceeding in this manner, the dharmam observed first grows one’s Jn~Anam and that becomes the cause for the dharmam that is to be observed next. Similarly, dharmam becomes the cause (kaaraNam) for artham (wealth). The reason behind one being rich today is the dharmam observed earlier. The great poet Harsha has said “poorva puNya vibhava vyaya laBdhA: sampadaH” in this context. Similarly, one who performs dharmams (Yajn~ams) prescribed by SaastrAs (Saastra vihita karmaa) like JyOthishtOmam enjoys the bliss in svargam and therefore dharmam becomes the reason for kaamam (JyOthishtOmam is a kaammya Yajn~am to elevate the yajanmAnan to Svargam). In contrast, when dharmam in the form of vihita karmaa is observed in a manner not anticipating phalans (as nishkAmya karmaa), the bhakti yogam becomes the cause for the fourth/supreme purushArtham of Moksham.  

Even though Dharmam is the cause for the other three purushArthams, dharmam is considered as primordial (pradhAna) purushArtham. One should gain artham and kaamam in a manner not in conflict with dharmam. Saastras assert that such attainments as the noblest ones. In Bhagavad Geeta, the Lord points out that He is of a form of Kaama that is in consonance with dharmam (dharma aviruddha kaamam): “dharmAviruddhO bhUtEshu kaamOasmi Bharatrshabha”. This suggests that the desires inconsistent with dharmam should be rejected. When Sri Raaman, the embodiment of dharma, is commanded by KaikEyi to travel to the forest quickly, He observed: nAham arthaparO dEvi! lOkam Aavastum utsahE viddhi Maam rushibis-tulyam kEvalam dharmam Aastitham (Meaning): Oh Devi! I am not hankering after wealth. I do not desire to rule the world. Please consider me as equal to the sages of the forest, who are solely interested in following the path of dharmam. Here Lord Raamachandran points out that the pursuit of dharmam without admixture of kaamam is the best anushtAnam. The superiority of Artha-Kaamams without the taint of dharma-viruddha karmaas is indicated here. Such superior dharmam is of two kinds: “SaamAnya dharmam and ViSEsha Dharmam” That which is prescribed for all like telling the truth and not stealing are examples of SaamAnya dharmam. The nitya-naimittika-Kaamya karmAs

recommended for their Asramams and VarNams belong to the class of ViSEsha dharmams.The dharmams associated with dangerous times belong to the viSEsha dharmam category.  

BrhamaNa-Kshatriya-Vaisya-Sudra are the four VarNams; Brahmacharya-Gaarhastya-Vaanaprasta-SanyAsa are the four AaSramams. Dharma sAstrams prescribe different dharmams for each of the VarNams and AaSramams. The Brahmins without expecting any fruits is expected to learn, recite as well as teach VedAs with their six angams. This is BrahmaNa dharmam. The recital of VedAs, the understanding of the meanings of the Veda mantrams is a requisite for practicing Veda-Vihita dharmam. Likewise, Jaatakarmam and other samskArams belong to the BrahmaNa dharmam. The ruling of the kingdom and protection of the people is part of the Kshatriya dharmam.  

The four Asramams like Brahmacharyam (celibacy), Gaarhastyam (householder), Vaanaprastam (retirement to Forest with wife) and SanyAsam (asceticism) belong to BrAhmaNa varNam. BrahmachAri has to observe the dharmam of staying at the Guru’s house while learning the vedAs (Gurukula Vaasam) and seeking alms to sustain himself (BhikshAcharaNam). These are BrahmachAri Dharmams. Gruhastan has to observe OupAsanam and VaiSwadevam as Gruhasta dharmams. Vaanaprastha Aasramis have to perform tapas in the forest. The SanyAsi dharmams are to engage in sanchAram and stay at one place for one night, engage in constant remembrance of Bhagavaan and perform mantra japams.  

Nitya-Naimittika karmAs have to be observed by all. Abandoning them leads to great sins. The sandhyAvandhanam as a nitya karma cleanses one to perform other prescribed karmAs. One who does not perform sandhyA Vandhanam becomes unfit to perform other karmAs. Daksha has observed in this context: “SandhyaheenO aSuchir-nityam, anarha: sarvakarmasu”. One who does not perform SandhyAvandhanam daily becomes unclean. He is unfit to perform any Vaidhika KarmAaa. The performance of SandhyA Vandhanam is celebrated through smruti vaakyams and SishtAchArams (conduct of pious souls).  

For the benefit of Brahmins in any one of the Four Asramams to conduct their nitya karmaas befitting their Asramams, Smruti kartAs like Manu assembled the widely scattered dharmams and instructed their sishyAs about them. Some of the AchAryAs with interest to help the upcoming generations about these dharmAs created sacred texts and instructed the sishyAs through upadEsa mukham. Into these categories of grantams belong (1) the nitya grantam of Sri BhAshyakArar, (2) Saccharitra rakshaa and PaanchrAtra Rakshaa of Sri VedAntha Desikan, (3) Smruti ratnAkaram of Sri Vaidhika Saarvabhoumar,(4) Prapanna dharma saara samuchcayam of SrI VaikunTha dheekshtitar, (5) Saccharitra Sudhaa Nidhi of

Naidhruva Sri VeerarAghavAcchAr, which is a brief summation of all smrutis and (6) Ahnika KaaNDam of Sri VaidhyanAthar.  

Although we have these many granthams, some are brief and some are elaborate; the simple folks do not find it easy to identify the dharmams for their VarNams and Aasramams covered by these elaborate texts. It became therefore essential to create an Ahnika grantam that is neither too brief nor too elaborate for this large class of AastikAs.  

For this purpose, HH the 26th Jeer of SrI AhOBila MaTham, Sri VaNN SaThakOpa SrI RanganAtha Yateendhra Mahaa Desikan of infinite compassion created an Ahnika Grantham entitled “SrIvaishNava SadhAchAra NirNayam“. This grantham covers the five dharmams to be observed from the time of awakening in the morning to retiring in the night for sleeping such as abhigamanam, upAdhAnam, ijyai, svAdhyAyam and yogam. This grantham covers further the ways to determine the days for celebrating special jayntis like those for SrI Nrisimha, Raama and KrishNa; the rules for observing SravaNa dhvadasi are also covered here along with the dharmams to be observed by BrahmachAris, ladies and sanyAsis. HH the 26th Pattam Azhagiyasingar states at the outset of his grantham that he has taken as Moola PramAnams (Source references) the earlier Ahnika granthams of Smruti RatnAkaram of Vaidhika Saarvabhoumar and Saccharitra Sudhaa nidhi of Naidhruva Sri VeerarAghavAcchAr.  

The Ahnika grantham of HH the 26th Pattam Srimath Azhagiyasingar was printed in Telugu lipi many years ago. Those versions became extinct. At that time, HH the 42nd Pattam Jeer of Sri AhOBila Matam, Sri VaNN SaThakOpa Sri Sri Ranga SaThakOpa Yateendhra Mahaa Desikan revered for His high standards of Jn~Anam, anushtAnam and Aatma guNams intervened and corrected the Telugu version and converted it into Grantha lipi and released it for the use by people of all sampradhAyams. With the decreasing skills to read texts written in grantha lipi, it became essential to print a new version in Deva Naagari lipi. This Ahnika grantham in Naagari lipi was born in this context. This grantham describes some sookshma (subtle) dharmams and AchArams (codes of conducts) in response to the doubts about the right way to observe these dharmams. Many wanted to have the knowledge about the exact determination of dates to celebrate special utsavams and believed that the traditional route of KaalakshEpam at the sacred feet of a sadAchAryan (Gurumukha KaalkshEpam) would be most helpful to gain a clearer understanding of the many aspects of Ahnika dharmams. The compassionate AchAryAs started in response the tradition of Ahnika KaalakshEpam before Grantha ChAtushtya KaalakshEpams for their sishyaas. That tradition continues even today.

Inspite of the establishment of the Ahnika Grantha KaalakshEpam route, many tied up by their jobs or other restraints could not benefit from traditional, face to face kaalakshEpams from their AchAryaas. It was felt that an Ahnika grantham written by a learned scholar who had undergone traditional KaalakshEpam and absorbed the fine points of Ahnikam in Sanskrit with Tamil translations would help a large number of AastikAs. Sri Villivalam KrishNamAcchAr Swamy sensed this need and stepped in to bridge this gap. His extensive acquisition of Veda-VedAnta, NyAya Saastra, SrI BhAshya, Ahnika Jn~Anam through years of KaalakshEpams under the sacred feet of HH Sri 42nd pattam Jeer (InjimEttu Azhagiyasingar) and his finely tuned skills as the AsthAna VidhvAn of Sri Matam in giving many pravachanams (upanyAsams) prepared him to create this masterly monograph on Ahnikam. The requirement to check the various points from multiple Ahnikam texts and the self-imposed restraints to stick closely to his AchAryan’s upadEsams needed almost seven years to assemble this magnum opus of a grantham in Sanskrit and Tamil. Express care had to be taken not to stray from the upadEsams of Srimath Injimedu Azhaguiyasingar, who had taken enormous pains to create his Ahnika Grantham from the Moola PramANams. High Fidelity retention of those KaalakshEpa roopa updEsams of his AchAryan had to be maintained at all levels by Villivalam Swamy so that there were no variations in the texts. The upadEsa Maargam had to be preserved at all costs so that the future generations will benefit.There are many areas where the meanings of the Ahnikam passages are united by Villivalam Swamy with PramANams but additional comments were also added on related matters. In some cases differences in traditions between observances by different sampradhAyams are clearly pointed out without creating any unhappiness in the minds of the different sampradhAyins.This extensive coverage of the various subject matters in the Ahnika grantham by Villivalam Swamy and his sensitivity to other sampradhAyams makes this monograph unique.  

The author of this comprehensive monograph has consulted many Ahnika Grantams of his predecessors such as Smruti RatnAkaram, Saccaritra Sudhanidhi, Prapanna dharmasaara samucchcayam, PanchakAla Kriyaa dheepam, Saccharitra Rakshaa, SrI PaancharAtra Rakshaa, Mumukshu TarpaNam, Apastampeeya Sroudha Sootram, SaayaNa BhAshyam, Sesha Samhitaa, Naaradheeya samhitaa, Sri Gopala Desika Ahnikam and its commentary, AhnikArtha PrakAsika, SrI VaishNava SadhAchAra dhrumam and there from he has established clearly the correct procedures to follow. It is the author’s innate desire to release this Ahnika Grantam in the most authentic manner; this has led to enormous special research efforts to assemble, compare and correlate content from many grantams. Sri Villivalam KrishNamAcchAr Swamy’s world renowned scholarship, the well honed writing skills (saili), the unique style in performing upanyAsams to enchant the heart of like-minded rasikAs (sahrudhayaas) have joined together to provide

precise definition and meanings for the Ahnikam passages of this samarpaNam. We wish the special anugraham of the AchAryAs to enhance the enthusiasm and strength of this author to release more sampradhAyic granthams.  

Sriranga SaThajityOgi charaNAmbhuja SevanAth laBdha-sattOnrusimhaaryO vyalEkeeth bhUmikAm imAm MelpAkkam NarasimhAcchAr MadhurAntakam, Iyppasi Sukla DaSami August 11, 1989 Part III The introductory remarks of the SadaachArya NirNayam Sudhee priyaa-DippaNee's author, U.Ve. SrI Villivalam KrishNamAchArya Swamy, the Prakrutam 45th Pattam Srimath Azhagiyasingar, SrI NaarAyaNa Yateendhra Mahaa Desikan SrimathE SrI Lakshmi Nrusimha ParaBrahmaNE nama: Sriman RangaSaThArAdhi: nAnAtantrika Kesaree YatirATh GuruvaryO mE sannidhatthAm sadhA hrudhi It is with joy adiyEn announces to my noble well wishers the completion of the printing of this Ahnika Grantam Sudheepriyaa, a dippiNee-Tamil translation, started few years ago with the power of Sri Lakshmi Nrusimhan's anugraham. AchAram is the Most Important The definitive conclusion of the AchAryAs and others is that AchAram is more important than Jn~Anam.All the dharma sAstrams stress therefore AchAram. Dhramam arises from AchAram.Vyasa BhagavAn points out that Lord Achyutan blesses one with phalans, when worshipped along the lines indicated by the dharmams: sarvAgamAnAm AchAra: prathamam parikalpita: AchAraprabhavO dharma: dharmasya Prabhurachyuta: Acharam is Soucham (Purity, bodily cleanliness) and SandhyA Vandhanam constituting AchAram. Those who do not have the above two is considered unfit to perform the prescribed dharmams according to the smruti:

SandhyaaheenO asuchir nityam anarhas-sarvakAmasu That which is comprehended by the currently available VedAms (Srutis) is called dharmam ; those dharmams not in practice due to loss of other VedAs as direct sources but permitted through the traditional Sruti-approved route by the noble ones (sishtAchArams) come under the title of AchAram. AchArya RaamAnuja has explained the differences between AchAram and dharmam in his Sri BhAshyam on Brahma Sootram: “sukruta dhushkrutE yEvEtitu Bhadari”. Thus it is understood that AchAram is superior to dharmam. What is Ahnikam? It becomes important to understand the meaning of the word “Ahnikam”. It is defined as “ahni bhavam saccharitram Ahnikam“. It is the good conduct/observances practiced everyday. These good observances are: Getting up early in the morning (Brahma Muhurtam), Meditating on the Lord's sacred feet, bathing before the Sunrise, performing morning sandhyaa Vandhanam with argyam and Japam followed by oupAsanam, AgnihOtram, Brahma Yajn~am, abhigamanam. These are followed by MadhyAhnika snAnam, MadhyAhnika SandhyA vandhanam, IjyA ArAdhanam for the Lord,Vaiswadevam, bhOjanam(“Mid day” meals) ; next are scheduled study of Srimad RamAyaNam et al, Evening (Saayam) SandhyAvandhanam, OupAsanam, AgnihOtram, night bhOjanam and in between VedAdhyayanam. Day concludes with Yogam (sleep) invoking the Lord's names. These observances from Brhama MuhUrtam to night sleep are collectively known as “Ahnikam” or Dinacharyaa. The Anika grantham (text) of Smruti RatnAkaram (abode of the gems of Smruti) and others describe these Ahnikams with PramANams (appropriate valid sources of knowledge). These granthams assert that AchAram is supreme among the dharmams. Among SadAchAram is the best among AchArams and even greater among SadAchArams is SrI VaishNava SadAchAram. SrIVaishNava SadhAchAra NirNayam (SadhAchAra determination): The 26th Pattam Srimath Azhagiyasingar created and named his Ahnika Grantham as “SrivaishNava SadhAchAranirNayam”. In the very first slOkam of his grantham, the Jeeyar says: SriranganAtha yatinaa PramANapadhavardhinaa SrivaishNava sadhAchAra nirNayO ayam nibahdyatE

The Ahnika granthams of PanchakAla PrakASikaa, PanchakAla-kriyaa dheepam precede this Azhagiyasingar's (HH the 26th Pattam Jeeyar's) grantham. The 26th Pattam Azhagiyasingar with the Asrama ThirunAmam of Sri Rangantha Yateendhra Mahaa Desikan is the PoorvSrama son of HH the 25th Pattam Srimath Azhagiyasingar and the father of HH the 27th Pattam Azhagiya Singar from his own PoorvAsramam. All these three Azhagiyasingars reigned supreme as great AchAryans of SrI Matam and blessed us with many sampradhAyic grantams in which they clarified the meanings of Saastrams. HH the 26th Pattam Srimath Azhagiyasingar based his SrivaishNava SadAchAra nirNayam on the PramANams selected from the earlier Ahnika granthams of SrI PaancharAtra Rakshaa of Swamy Desikan, Smruti RatnAkaram of Vaidhika Saarvabhoumar and Saccharitra Sudhanidhi of Naidhruva VeerarAghavAcchAr.  

Although Manu, Yajn~avalkyar and other noble ones have described VarNASrama dharmams succinctly in their Smrutis, AsthikAs have found it difficult to assemble the content on their own due to their limits in intelligence to grasp them and group them. That is why some of the AchAryAs have pulled together for the Astikaas these dharmams in the form of Ahnika granthams.  

Why now Yet another Ahnika Grantham? Our PoorvAchAryAs have indeed given us a compendium of AchArams alone for our easy understanding from many sources of valid knowledge (PramANams). They have purposely not included the source PramANams for these AchArams since the AstikAs of those days were familiar with the PramANams. There was no pressing need to include the appropriate PramANams.Today's AstikAs wish however to know about the specific PramANams behind the observance of the various AchArams. They have an intense desire to know about them but can not access the PramAnams on their own. In today's world, the sakti, sampradhAyam and SadAchArams are on decline. Knowledge about the PramANams (PramANa Jn~Anam) is also on the wane. Adiyen had the good fortune of formal Ahnika Grantha KaalkshEpam under HH the 42nd Pattam Srimath Azhagiyasingar, a towering expert in the observance of AchArams and a deep scholar about the PramANams behind the daily AchArams. His anushtAnam was of an exemplary kind. AdiyEn had taken extensive notes from the KaalakshEpam sessions on the various PramANams. Those who have participated in Ahnika KaalakshEpams under me were thrilled to hear about the special PramANams quoted by HH the 42nd Pattam Azhagiyasingar and requested help in releasing all the PramANams in the form of a monograph to help future generations of AsthikAs.

During the preparation of the requested book, it became clear that the available Ahnikam books had mistakes that needed corrections. The MahAns of great Atma guNam and AchAram as well as SampradhAya Jn~Anam and UpadEsa chAturyam (skills) like Srimath GhOshtipuram Swamy and Srimath PutthankOttam Swamy who were sishyAs of HH the 42nd pattam Azhagiyasingar had hand-made corrections on available Ahnika granthams that they used in their own Ahnika KaalkshEpams. All those Sri Kosams (Auspicious Texts) became available to adiyEn during the preparation of the new DippaNee on SrIvaishNava SadAchAra NirNayam. AdiyEn's elder brother, VedAntha VaavadhUka Villivalam NarayaNAcchAr Swamy's hand made corrections from Srimath Azhagiya Singar's Ahnika Kaalakshepams were also available to adiyEn to benefit from . One such illustrative example of correction offered by Srimath Injimedu Azhagiyasingar against content recorded in older texts is about the usage of sankalpam starting with “Hari Om Tatsath” before the commencement of any Vaidhika Karmaa. Although AchAryans and other MahAns knew that the correct version is “Hari: Om tat” and used as such by them, the Texts lagged behind and retained the incorrect version of the prayOgam in the sankalpam, which is very wrong. In the nivrutti dharmams practised by ParamaikAnthis, the sankalpam should only be “Hari Om Tat”.The conductance of SishtAs and the commentary in the 18th chapter of Gitaa BhAshyam does not approve such usage(Hari Om Tat sath). There is no sampradhAya bhEdham here. This serious error gets propagated thru written texts and the sankalpam gets distorted seriously.  

Another example of errors that have crept in is related to MadhyAhnika SnAna PramANam found in different texts that are used. Many sentences there do not have the binding anvayam (Prose order) and present many versions that are incorrect. These needed correction. AdiyEn did not make these corrections on my own. AdiyEn consulted with the revered scholars in these areas with humility about the related PramANams and then made the corrections with their guidance and support.While preparing this monograph with the benefit of MahAns, who were experts in the subtleties of Dharma sAstrams, there were hurdles that had to be cleared. adiyEn will refer to two such instances (sapta VaishNava Mantrams and Dheerga Gaayatri invocation) later. Kaimkaryams undertaken in creating this DippaNee When it comes to the impact of changes in doctrines (Tattvam) and anushtAnams(Vaidhika observances), the harms (anarthams) caused are much worse in the case of following incorrect anushtAnams. AdiyEn had to consult the scholars, who were near and far to clarify areas which were incorrect and settle

on the correct anushtAnam. The extensive efforts of this type and the difficulties involved are well known to Sri U.Ve MelpAkkam NarasimhAcchAr Swamy. He has described them in his extensive introduction. This Swamy was accepted by his contemporaries as the leading authority in interpreting dharma sAstrams and was honored with the titles of Mahaa VyaakaraNar, Vedantha ViSAradar and dharma sAstra VichakshaNar by fellow VidhwAns. Inspite of being busy with the performance of many kaimakryams, this Swamy found the time to respond to adiyEn's queries quickly and corrected the mistakes and helped towards the speedy preparation of this grantham. AdiyEn would be indebted to this Swamy forever. There are no ways to return his help except to pray at the sacred feet of EmperumAn that He and His devi should live many years with perfect health and clear the doubts of AstikAs about the subtle areas of dharma sAstram to encourage the correct observance of Vaidhika anushtAnams. AdiyEn's deep love and devotion (abhinivEsam) to AchAram adiyEn's grandfather, Father and brother were well known sishtAs in observance of AchAram as Kula Kramam. AdiyEn's entry and devotion to AchAram started from there even as a young man. Next, adiyEn and classmates at MadhurAntakam PaadasAlai were beneficiaries of attending Ahnika KaalakshEpam by the Principal of the PaatasAlai at that time, U.Ve Sri DevanarviLagam MahA Desikan, who would later adorn the SrI Matam throne as the 43rd Pattam Srimath Azhagiyasingar. Latter's AchAryan, HH the 42nd pattam Azhagiyasingar (Srimath InjimEttu Azhagiyasingar) arranged for this anugraham. This ParmaAnugraham by Srimath DevanArviLagam Mahaa Desikan took place in 1943 C.E. This MahAn was well known for His deep commitment to SadAchAra anushtAnam from his own very young days at DevanArviLAgam hamlet. After passing the SirOnmaNi examination, our class spent some time at Srimath Injimedu Azhagiyasingar Sannidhi and were beneficiaries of Ahnika KaalakshEpam from this AchAryan directly. He established the correct versions of Mantrams and their prayOgams through discussions with many experts many source granthams (Sri PaancharAtra Rakshaa, Saccharitra SudhAnidhi, Prapanna Dharmasaara samuchayam et al). From that time on, adiyEn's interest and commitment to anushtAnams grew further and further. Observing this deep interest of adiyEn, HH the InjimEttu Azhagiyasingar appointed adiyEn as His antaranga Kaimakryaparan. During this time adiyEn attended Sri BhAshya KaalakshEpam and had the great bhAgyam to get closer to this great AchAryan and learnt more about the observances of other SishtAs. AdiyEn knows now that the observance of anushtAna kramams by Srimath Azhagiyasingar is equivalent to undergoing ten times the Ahnika Grantha KaalakshEpams. Even doubts arising from extensive Ahnika KaalkshEpams can be cleared quickly by observing the ways of anushtAnams performed by by Srimath Azhagiyasingar. The AchAryan will

instruct one on the Mantram for drawing water from the well at night, the ways to obtain gOvAlam (the hair from the cow's tail)for making the Pavitram and many other procedures not well known.This type of Upadesams, anugraham and the notes taken on them have stimulated adiyEn to prepare this DippaNee fort he Ahnika grantham of HH the 26th pattam Azhagiyasingar and add the Tamil meanings. All of these expanded content has increased the size of this monograph.  

Examples of difficulties on the way:  

Although adiyEn benefited from consulting many MahAns adept in dharma Sooksmams in areas of doubt, there were still uncertainties in determining the correct version of some mantrams and prayOgams. Here are two examples of such difficulties that adiyEn experienced and how they were resolved:  

(1) Sapta VaishNava Mantrams: difficulties in the determination of the identity of these 7 mantrams. Srimath Injimedu Azhagiyasingar has identified them as those starting from “Tatasya priyamabhipAtO aSyAm”. Few who had completed Ahnika KaalakshEpam under Srimath Azhagiya Singar were not sure about these seven as the Sapta VaishNava Mantrams. AdiyEn chose to include the seven recommended by Srimath Azhagiyasingar after consulting with a few more Scholars. One scholar observed that Prapanna dharma Saastra Samucchayam has included these seven as their selection. AdiyEn refered to that text and found clear affirmation of these seven mantrams as the correct ones and felt happy that the upadEsams of Srimath Azhagiyasingar were the correct ones. This text is also very close to the heart of Srimath Azhagiyasingar.

 

(2) During the dheerga Gaayatri japa kaalam, it is Srimath Azhagiyasingar's position that after reciting the slOkam “arka MaNDala madhyastam”, one should perform three prANAyAmams with dheerga Gaayatri. SishtAs following the Munitraya samprAdhayam observe this procedure. Srimath Azhagiyasingar is of the opinion that the first and the last of the three PrANAyAmams should be accompanied by three times and the middle PrANAyAms should be performed four times. This would lead to ten PrANAyAmams according to Srimath Azhagiyasingar. Appropriate PramAnams could not be found however for this option. AdiyEn has included this procedure and practice it along with other sishyAs, who have undergone the Ahnika KaalakshEpams under Srimath Azhagiyasingar.

 

(3) In determination of the PramANams, sishtAchAram should be the guide. When SishtAchArams differ, then one should follow those of one's own AchAryan. They should not collide. AdiyEn has followed this rule.

 

The Unique aspects of this Grantham:  

There are many Ahnika Grantams. There are unique aspects to each of them. This Grantham has its own special aspects such as coverage of the performance of AchAmanam common to all sampradhAyins. All touch the right and left cheeks with the thumb reciting “KeSavAya nama:, NaarAyaNAya nama:”. There are some AchAryAs protest that this procedure is incorrect. Srimath InjimEttu Azhagiyasingar has pointed out that this procedure is correct and recorded it in His grantham entitled “SadAchAra dhrumam”. AdiyEn has used many points from this grnatham and wish to reprint this grantham.  

In this DippaNee, the full svaroopam of PanchOpanishad Mantram has been described. PramANams come again from the SadAchAra Dhrumam text. Further, the daily dharmams to be observed by SanyAsis along with those for women, widows, boys who have not undergone upanayanam (sacred thread ceremony) are fully covered. Open areas where clear choice / determination could not be made:

(1) Manushya Yajn~am: Should it be done as niveeti (Sacred thread used as a necklace) or Not? AdiyEn has provided the PramANams for using the niveeti way in this DippiNee based on Sruti/Smruti PramANams, while observing that not all sishtAs adopt this way. While looking in to it further, adiyEn found that many knowledgable sishtAs and experts in dharma sAstrams perform Manushya Yajn~am with the niveeti format. It is not clear why Srutis/smritis/sishtAchAram point this way, it is not clear why some do not choose this method abundantly favored by many PramANams.

(2) Addition of Ghee to Yecchil (eaten food): It is difficult to establish what is the correct observance to add ghee to rice served before or after PraaNAhUti time. Sage Atri is of the opinion that ghee should not be added to rice in yecchil after PrANAhUti (transmission of divine energy) , if ghee had already not been added at the time of PrANAhUti. He observes further that ghee can be added to yecchil, if ghee was not added at the time of PrANAhUti. Swamy Desikan in His AhAra niyamam is strictly against adding ghee after PrANAhUti. In instances like this, it is hard to determine what is the correct observance.

 

Anugrahams of mahAns in these contentious matters The ParmAnugrahm of HH the Injimettu Azhagiya Singar is the key element in the resolutions. Mahaa VidhwAn U.Ve.SrI NaavalpAkkam Ayaa Swamy's ParamAnugraham is another blessing. When two years ago, adiyen needed clarification on a matter relating to Achamanam, Sri Ayaa Swamy pointed out the PramANam from Saandilya Smriti effortlessly. The same pramANam was used by Srimath InjimEdu Azhagiya Singar in SrIvaishNava SadhAchAra Sura dhruman. AdiyEn was strcuk with incredulity about the unity of thoughts among these two AchAryAs. In another matter relating to alpa dhwAdasi,adiyEn sent a request for clarification by Postal Mail and in four days, Sri Ayaa Swamy answered this question very clearly and responded through his sihyAs. By the time adiyEn received the mail, Swamy had ascended to Parama Padham and therefore his response must be the last response (Paschima sandEsam) from this great AchAryan. His loss is a great one for the world of Astikaas. The reason for the big size of this DippaNi and Thanks for the UpakArams some might think that the book is voluminous. It is inevitable that it is so because adiyEn has added many things in Sanskrit and refer at length to each pramAnam to illustrate the anushtAna kramam of the great AchAryAs. It is easier to condense this book through focus on the subject matter alone without expansive coverage on PramANams. The insightful PramAms quoted by Srimath Azhagiyasingar are not readily found anywhere else and therefore they needed inclusion. Those are the reasons for the big size of this grantham. AdiyEn prostrates before Srimath MukkUr Azhagiyasingar, who blessed Srimukham for this grantham and offers dhaNdavath PramAnams with deep gratefulness. Sri U.Ve. MelpAkkam Swamy has helped in so many ways such as providing Introduction (BhUmika) and correcting mistakes. AdiyEn can not return in any manner the extended help except through daNDavath praNAmams to him. Many MahAns have helped with proof reading, addition of Swarams for the Veda Mantrams. AdiyEn is grateful for all the help. AdiyEn needed financial help for printing the book and also funds for buying paper to print. Two well wishers from Bombay, Sri Sampath and Auditor SrI K.S. VaradarAjan came forward to help. Since the printing plans were vague, adiyEn hesitated to accept the offer of help. With the help of other AstikAs, three thirds of the printing of the book was completed with that help. So far it has cost one laks of rupees and adiyEn has borrowed the rest of the funds to complete this task. The AstikAs have stepped forward to provide help after learning by word of mouth about the need. AdiyEn is

grateful to all of them and pray to SrI Lakshmi Nrsimhan to confer on them sarva KshEmams. Thanks to Ilango Printing House There are few printing houses at Chennai that handle Sanskrit. Among them, Ilango Printers is a leader. Sri M.S. MaNiyavan is an experienced Sanskrit Compositor at Ilango House. The two friends of Sri MaNiyavan keep up the pace even when SrI MaNiyavan is away. There are skilled women who handle Tamil and English here. AdiyEn's book, Para Matha Bhangam was printed here. Many releases of the Universities are being carried out by Ilango Printers. AdiyEn's deep thanks to Sri MaNIyavan and his friends. AdiyEn blesses this Printing house to stay as a leader to help people like myself and other Astika Janams. Dharma KusumAvaLi adiyEn wishes to publish few more books on Dharma Saastram related matters that are not readily available now. The first pushpam that blossomed in Dharma KusumAvaLi series is this grantham. There are more flowers to blossom and they will spring forth and grow with the help of Asthika Janams. The Noble help provided by a noble Doctor and his exemplary Family Even with all the generous help of people mentioned above, how can adiyEn write and release all these books in plan when my eyesight needs improvement? All of us have two kinds of eyes:(1) Physical eyes/Maamsa chakshus and (2) the eye of wisdom /Jn~Ana chakshus. The first kind of eye was given by the Lord and the second kind by AchAryans. Latter keeps on growing every day. My physical eye however has deteriorated due to my pApams. If anyone can intervene and restore the eye sight, One has to say that he is loftier than the Lord Himself. That mahAn is the Parama Astikar, Dr.S.S. BhadrinAthan, the Director of Sankara NetrAlayaa, who has great affection for Astika Janams. He performed many skillful operations and restored my eye sight to permit me to read and write as before. Mrs. Badrinathan is also a Doctor and is helping many people. These dampatis are helping their two sons to travel along such kaimakryam routes. AdiyEn's prayers for the well being of this exemplary family in the years ahead! AdiyEn also extends my prayer to Sankara NetrAlayam for thousands of years of fruitful service to those who need help and for taking care of their patients like their own children with affection.

Sudheepriyaa This samskrita DippaNee not only explains the meaning of the source texts along with the PramANams but it also houses some rare subjects/vishayams. For instance, the explanations given by U.Ve. Sri MelpAkkam NarasimhAcchAr Swamy on “ApOSana” saBdham has been hailed by many VidhwAns. The name of “Sudheepriyaa” was chosen because it is dear to many intelligent VidhwAns. The Many auspicious assistances rendered by adiyEn's elder Brother adiyEn studied kaavyams and Naatakams under the sacred feet of my revered Father but lost him unfortunately at a very young age. My elder brother, VedAntha VaavadhUka Sri U.Ve. Villivalam NaarAyaNAcchAr Swamy took over my upbringing, performed Upanayanam and BrahmOpadEsam and blessed me with Veda adhyayanam. After that, adiyEn learnt Tarka sAstra grantams under him at MadhurAntakam PaatasAlai created by HH The InjimEttu Azhagiyasingar. AdiyEn's elder brother enhanced further my skills in writing, explaining the meanings of SrI Sooktis. It is indeed the many efforts taken by my revered elder brother that has qualified me to write this dippaNee. For all the auspicious accomplishments of mine, my brother is the root cause behind them. It is only appropriate for me to meditate on His sacred feet all the time. It is adiyEn's prayer that AstikAs support this dippaNee that has arisen out of this background and they would extend its outreach to the Astikaa community. NanAtAntrika SimhAya nAnEtyaguNaSaalinE SrimathE RangaSaThajith yOginE GuravE nama: Sukla Vrucchika Dhvidheeyaa, Chennai: 14-12-1989 Iti AasteekAnAm AaSrava:, Villivalam KrishNa Daasa: Part IV Vaibhavam of HH the 26th Pattam Srimad Azhagiyasingar, the author of SrIvaishNava SadAchAra NirNayam  

Among the well known AchArya Paramparais of the day, the most famous and ancient one is that of Srimath AhOBila MaTham.  

SrI MaalOlan, the Lord of AhOBilam who received the MangaLAsAsanam of Thirumangai AzhwAr is the Lord of worship (AarAdhya dhaivam) of SrI AhOBila

MaTham. The AchArya Paramparai carrying the name of AhOBila MaTham Jeeyar starts with Srimath Aadhi VaNN SaThakOpa Yateendhra Mahaa Desikan; this AchAryan was selected by SrI Lakshmi Nrsimhan Himself to be the founding jeeyar of this AchArya Paramaprai and received ochre robes, TridhaNdam and the Preksha Mantram from the Lord of AhOBilam Himself to enter into SanyAsa Aasramam at the young age of twenty.  

Adhi VaNN SaThakOpa Jeeyar was born during the Sukla samvatsara PurattAsi Kettai dinam in 1379 C.E. He entered SanyAsa Asramam at AhOBilam during a BahudhAnya year Purattsi Sukla Paksha Panchami dinam in September 1398 C.E.  

It is well known that the Guru Paramparai started by this Mahaa Desikan thrives and prospers even today.The glory of this AchArya Paramparai is evident from the usage of the words: “SrI Sannidhi SampradhAyam” (SrI AhOBila MaTham tradition).  

The 26th AchAryan of this Paramparai, who sat on the throne of SrI MaTham is SrI RanganAtha Yateendhra Mahaa Desikan and he is the author of the original Ahnika grantham: “Sri VaishNava SadAchaara NirNayam”. Prior to entering the SanyAsASramam (PoorvASramam), this great scholar belonged to the ILanagar GadhAdharapuram SriatSAngam VamSam. ILanagar GadhAdharapuram is a srOtriya grAmam populated by Vedic scholars and is near KumbakONam in ChOzha Desam. Great Mahaans and scholars lived in this srEshta grAmam. The 26th pattam Srimad Azhagiyasingar entered SanyAsa Asramam on 21st November 1811 (PrajOthpatti Kaartikai) and accepted the nirvAham of Sri Nrisimha DhivyAsthAnam and observed sanyASAsramam for 18 years (ChAthrumAsyams). The revered Father of the 26th Jeeyar adorned the throne of SrI MaTham as HH the 25th Pattam Srimath Azhagiyasingar with the Asrama ThirunAmam of Sri SrinivAsa Yateendhra Mahaa Desikan. The son of the HH the 26th Pattam Srimath Azhagiyasingar from his PoorvAsramam was blessed by Sri Lakshmi Nrisimhan to rule as the 27th Pattam Srimath Azhagiyasingar, SrI VeerarAghava Yateendhra Mahaa Desikan. Thus for three generations, the members of this family of renowned scholars (Father, son and the Grandson) performed ArAdhanam for the dhivya PaadhukAs of MalOlan, created many sampradhAyic grantams and protected SrI VaishNava dharmams meticulously for 57 years (1776 to 1833 C.E). HH the 25th pattam Srimath Azhagiya Singar is considered as the amsam of VynatEyar/ Garudan. He had mahaa Mantra sakti and could converse with Malolan like HH the 6th Pattam Srimath Azhagiyasingar (Sri ParAnkusa Yateendhra Mahaa Desikan). Malolan entered in the svapnam of the Maratta King of Tanjore and commanded

him to deed a village near PuLLambhtangudi/AdhanUr dhivya desams for the residence of HH the 25th Pattam Srimath Azhagiyasingar. The king responded with alacrity and the Jeeyar accepted the samarpaNam of the king and named the village as Narasimhapuram.  

Here five Srimath Azhagiyasingars have their BrundhAvanams. The scholarly son of HH the 25th Pattam Srimad Azhagiyasingar succeeded his PoorvASrama Father as the next Azhagiyasingar at the request of many SrI Matham sishyAs. HH the 26th Pattam Srimath Azhagiyasingar went on sanchAram with Sri Malolan to many dhivya desams and abhimAna sthalams like ThirunArAyaNapuram in KarnAtaka. At ThirunArAyaNapuram, the KarnAtaka king ruling from Mysore, SrI KrishNarAja KanTheera Saarvabhouman met this Azhagiyasingar and invited this sacred AchAryan to his palace in Mysore and supported ArAdhanams there for MalOlan with bhakti and Sraddhai. The MaharAjaa presented MaloLan with exquisite golden Dolai, big Silver Mantapam, Vajramaya kalasam (Vessel for holding water) for use in daily ArAdhanam, many pieces of jewelry, Elephants, Horses and many other presents. Srimath Azhagiyasingar accepted them all as samarpaNams for Malolan and blessed the king. After that, Srimad Azhagiya singar travelled to Nrisimhapuram on the banks of Cauveri in ChOzha desam close to KumbakONam and stayed there performing ArAdhanam for MalOlan and samASraya-BharanyAsams for His sihyaas. It was here the sishtAs among His sishyAs prayed to Him to bless them with an Ahnika Grantham to guide them in their dinacharyaa. Srimad Azhagiyasingar welcomed their prArthanaa-Poorvaka Vijn~Apanam and created the Ahnika Grantham named “SrivaishNava SadhAchAra NirNayam”. During His reign, this Azhagiyasingar expanded significantly the land and property of SrI MaTham and protected them with great care. He was born on an Adi Pooram day and was considered as the amsam of ANDAL. The Taniyan (Benedictory verse) for HH the 26th Pattam Srimath Azhgiyasingar, the Grantha NirmAtaa of “Sri VaishNava SadhAchAram” is: SrIVeerarAghava Yateendhra ParAnkuSAdhi RaamAnujArya KamalAnidhi Yogivaryai: samprEkshitam KaruNayA ParipoorNaBhOdham SriranganAtha YatiSekharam Asrayaama:  

SrimathE SrIvaNN SaThakOpa Sri RanganAtha Yateendhra Mahaa DeikAya Nama: Part V:

The index of subject Matter (58 topics) covered in the Ahnika Grantham Book

1. Rites to be performed during BrAma MuhUrtham 2. The sankalpam for Abhigamanam 3. The rules for removal of bodily wastes (Mala-mootra utsarjana Vidhi:) 4. Cleaning of the body thereafter (Soucha Vidhi:) 5. Ways and rules for performing the sipping of water (Achamanam) 6. Rules for cleaning one's teeth (dhantadhAvana Vidhi:) 7. Rules for bathing (SnAna Vidhi:) 8. Rules for SnAnam prescribed by earlier AchAryAs 9. Rules for adorning Urdhva PuNDrams 10. Rules for performing Morning Sandhyaa Vandhanam 11. Ways to perform PrANAyAmam 12. Ways to perform Japams 13. The steps to perform Moola mantra japam 14. The PramANams for Moola Mantra Japam before upasthAnam 15. Rules for upasthAnam during Morning sandhyaa Vandhanam 16. Steps to perform AdhAra Sakti TarpaNam 17. Rules for wringing of the cloths after bath of different kinds 18. Brahma Yajn~am 19. Rules for the observance of abhigamanam 20. Rules to observe UpAdhAnam 21. Rules for gathering Pushpam, TuLasi and dharbham 22. Rules for performing MaadhyAhnikam 23. The kramams for Bhagavad Araadhanam 24. The steps for observing BhUta Suddhi 25. The Kramams for observing PrANa Pratishtai 26. The ways to perform Maanasa (internal) AarAdhanam 27. The ways to position the vessels used in Bhagavad ArAdhanam 28. The ways to invite Bhagavaan for His Araadhanam 29. The procedurs to invite PirAtti for the ArAdhanam 30. The specialties associated with different SaaLagrAmams 31. The MantrAsanam: First Asanam of Bhagavad ArAdhanam 32. The SnAnAsanam: 2nd Asanam 33. The AlankArAsanam: 3 34. The BhOjyAsanam: Step 4 35. The PunarmantrAsanam: Step 5 36. The ParyankAsanam: Step 6 37. The Naimittika AarAdhanams 38. The steps in observing VaisvadEvam 39. The Pictorial representation (chitram) of the offering of the Bali

40. The steps to observe Pancha Mahaa Yajn~ams 41. The circular representation (ChakrAkAram) of Vaisvadevam 42. The circular representation of BaliharaNam 43. The rules for partaking food 44. The ways to consume taambhoolam 45. The way to spend svAdhyAyam time (Fourth divison of time) 46. The ways to perform Evening Sandhyaa Vandhanam 47. Yoga Vidhi: 48. Dharmams for the Ladies 49. Dhramams for the widows 50. Dharmam of those who had not undergone upanayanam yet 51. Dharmam for the celibiates (BrahmachAris) 52. The daily dharmam of SanyAsis 53. The nirNayam of the date for observing of Sri Raama Jayanti 54. The nirNayam of the SrI Nrusimha Jayanti 55. The nirNayam of SrI KrishNa Jayanti 56. The nirNayam of SravaNa DhvAdasi 57. The Kramam for performing mantams like Dhvayam 58. The slOkams for abbreviated ArAdhanam

Part VI The review of Ahnikam Book by The Hindu

 

As additional reading material, this excellent Review on the Ahnika Grantham Book of Villivalam SrI KrishNamAchAryA by “The Hindu” (Tuesday, May 29, 1990) is reproduced here:  

“The entire Hindu scriptural lore lays great emphasis on acquiring spiritual knowledge and performing religious duties (called Karma) as laid down by the Saastras. The latter represent practical application of the rules. Both Gnaanam and aunshtaanam are described as the two wings of a bird, necessary for its flight. One without the other is purposeless. Ramanuja, at the ripe age of 120,used to stand up with great effort to perform the “arghyam” in the sandhyAvandhanam because it has to be done only in this posture. Saints are known to have adhered strictly to these directives, unmindful of the inconveniences and obstacles. Our AchAryaas have prescribed, in great detail, the procedures connected with these rites. Many of these are beyond the pale of even erudites, as the source(s) from which they have been culled out are extinct. All the duties of a religious minded man, from dawn to night, have been compiled as “Ahnikam” and made available to posterity.  

It is in this context that a brilliant Ahnikam was brought out by the 26th Head of SrI Ahobila Math (1811-1830 C.E) as “SrI VaishNava SadAchArya NirNaya“ as standard guide. These instructions, as contained in this text, were in Telegu script. The 42nd Azhagiya Singar (Injimedu Swami) edited it and published it in “Grantha“ letters.  

SrI Villivalam KrishnamAchAriAr, a well known authority in SrI VsihNavism with intensive religious training under the 42nd and subsequent AchAryAs, has taken extraordinary pains to bring out the present edition both in Sanskrit and Tamil. This effort has taken several years involving physical and financial strain. It has to be remembered that even amongst VaishNavites, the procedures and traditions followed by different schools vary. In the modern context, there should also be valid explanations for every one of these exercises. Many may ask as to the authority who has prescribed the particular path. Sri Vilivalam Swamy has taken enormous trouble to go deep in to the innumerable references. All the doubts which may be raised have been anticipated and properly explained. In this task, another Vidwan, Sri MelpAkkam NarasimhAcchAriAr has extended his guidance. The book is of immense use for all groups, because all the traditions have been enumerated.  

The index that follows the main work of Ahnikam contains details relating to Upaakarmaa, MahaLayam, Ashtaka and similar special rites. The third part consists of “Asoucha Sataka” in which rules relating to the custom that should be followed when birth takes place or death occurs(in the family). In the 1,100 pages of both Sanskrit and Tamil (text) with references from the sources and with meanings and directions. SrI KrishNamAcchAriAr has packed details, which can not be had in any other texts. It is a Lexicon of VaishNavite Law. The price is kept low as to be within the reach of everyone. It will be of great use to the present generation and also to posterity because so much research has gone into the text.  

Everyday starts around 4 a.m. There are slOkAs to be recited on every occasion, invoking grace of God at every stage of ablutions, bathing, donning the proper dress and wearing the “PuNDram”. There are various restrictions governing Achamanam and other exercises. SandhyAvandhanam is of absolute necessity. How to do PrANAyAmam, Brahma yagn~am, recitation of Gaayatri Mantram and how to collect TuLasi leaves are given. The most important daily duty is the ArAdhana (Pujaa to God) either with a small idol or with a SaaLagrAmam. Added specialty in this vademecum (dictionary) are the details concerning “Pancha Mahaa Yagn~aas”. Mention must be made in this context about the special charts (chakrams), (Vyajanakaram and Chakrakaram), in regard to the positions of the oblations offered in in the VaiswadEva Yagn~a. Sri KrishNamAcchAriAr has said the adoption of this procedure and then consuming the oblations (rice balls) will remove

our sins, as declared by KrishNa in Bhagavad Gita. The duties of women have also been clearly stated. The scriptures say “DharmO rakshati Rakshita:”.It is the bounden duty of every devotee to know all these details, adopt them in their day to day life to the best of their ability and earn divine grace. AstikAs of all sects should be grateful Sri Villivalam KrishNamAcchAriAr for this painstaking work; they should not fail to possess a copy and refer to it instantaneously when doubts crop up......D.V.V

. ïI>. ïImte ïIlúmIn&is<hpräü[e nm>

ïImte ramanujay nm> ïImte ingmaNtmhadeizkay nm>

ïImte Aaidv{zQkaepytINÔ mhadeizkay nm> ïImte ïIv{zQkaep ïI ïIinvas ytINÔ mhadeizkay nm> ïImte ïIv{zQkaep ïIr¼naw ytINÔ mhadeizkay nm>

 

ïImÔ¼naw ytINÔ mhadeizkanug&hIt> ïIvE:[vsdacarin[Ryae nama=ym!

Aaihink¢Nw>  

m¼l ðaeka> mangala Slokams  

ySyaÉvÑ´jnaitRhNtu> ipt&TvmNye:vivcayR tU[Rm!, StMÉe=vtarStmnNyl_y< lúmIn&is<h< àp*e.  

yasyAbhavat bhaktajanArtihantuH  

pitrtvamanyeshvavicArya tUrNam | 

stambhe avatArastamananyalabhyam  

lakshmInrsimham prapadye || 

 

***** 

 

 

lúmIn&is<h ! tv padsraejyuGme äüeNÔéÔmuinb&Ndizrae=iÉvN*e, ïImCDQairyitrajsupUijte c zuÏ< mdIyùdy< †FmStu l¶m!. 1

 

lakshmInrsimha! tava pAdasarojayugme 

brahmendrarudramunibrndaSiro abhivandye | 

SrImat SaThAri yatirAja supUjite ca Suddham  

madIyahrdayam drDhamastu lagnam || 1 

 

ïIramanuj isÏaNt inxaRr[ xurNxr>, ïIinvasytINÔae me siÚxÄa< sda ùid. 2  

SrIrAmAnuja siddhAnta nirdhAraNa dhurandharaH | 

SrInivAsayatIndro me sannidhattAm sadA hrdi || 2 

 

 

ïIramanujÉ”ayR v<gIzana< zuÉa> k«tI>, ingmaNtgurae> ïImÚaray[guraerip. 3  

SrIrAmAnujabhaTTArya vangISAnAm SubhAH krtIH | 

nigamAntaguroH SrIman nArAyaNa guro: api || 3 

 

 

Sm&itrÆakr< cEv s½irÇsuxainixm!, s<vIúy te_ySs<g&ý saranwaRn! sta< mude. 4  

smrti ratnAkaram ca eva sat caritra sudhAnidhim | 

samvIkshya tebhyaH sangrhyA sArAn arthAn satAm mude || 4 

 

 

ïIr¼nawyitna àma[pwvitRna, ïIvE:[vsdacar in[Ryae=y< inbXyte. 5  

SrIranganAthayatinA pramANapathavartinA | 

SrIvaishNavasadAcAra nirNayo’yam nibadhyate || 5 

 

 

äaümuhUtR ktRVym! brAhmamuhUrta kartavyam 

 

äaü muhUteR %Tway hiririt sÝk«Tv %½ayR brAhma muhUrte utthAya haririti saptakrtva uccArya, 

 

 

¢ah¢Ste gjeNÔ évit srÉs< taúyRmaéý xavn! Vya"U[RNmaLyÉU;a vsn pirkrae me"gMÉIr "ae;>, Aaibæa[ae rwa¼< zrmismÉy< z<ocapaE soeqaE hStE> kaEmaedkImPyvtu hirrsav<hsa< s<htenR>. 1 grAhagraste gajendra ruvati sarabhasam tArkshyam Aruhya dhAvan 

vyAghUrNanmAlya bhUshA vasana parikaro meghagambhIra ghoshaH | 

AbibhrANo rathAngam Saramasimabhayam SankhacApau sakheTau 

hastaiH kaumodakImapyavatu harirasAvamhasAm samhaterna: || 1 

 

 

 

n³a³aNte krINÔe muk…iltnyne mUlmUleit ioÚe na=h< na=h< nca=h< nc Évit punSta†zae ma†ze;u, #Tyev< Ty´hSte spid surg[e ÉavzUNye smSte mUl< yt! (y>) àaÊrasITs idztu Égvan! m<gl< s<tt< n>. 2  

nakrAnte karIindre mukuLita nayane mUlamUleti khinne 

nA’ham nA’ham nacA’ham naca bhavati punastAdrSo mAdrSeshu | 

ityevam tyakta haste sapadi suragaNe bhAvaSUnye samaste 

mUlam yat (yaH) prAdurAsIt sa diSatu bhagavAn mangaLam  

                                                                          santatam naH || 2 

 

 

àatSSmraim ÉvÉIitmhaitRzaNTyE naray[< géfvahnmÃnaÉm!, ¢ahaiÉÉUtmdvar[mui´hetu< c³ayux< té[vairjpÇneÇm!. 3  

prAtaH smarAmi bhavabhitI mahArtiSAntyai 

    nArAyaNam garuDavAhanam anjanAbhAm | 

grAhAbhibhUta madavAraNa mukti hetum  

    cakrAyudham taruNavArijapatra netram || 3 

 

 

 

 

àatnRmaim mnsa vcsa c mU×aR padarivNdyugl< àw (pr)mSy pu<s>, naray[Sy nrka[Rvtar[Sy paray[àv[ivàpray[Sy. 4  

prAtarnamAmi manasA vcAsA ca mUrdhnA  

    pAdAravindayugaLam pratha (para)masya pumsaH | 

nArAyaNasya narakArNavatAraNasya  

    pArAyaNapravaNa vipraparAyaNasya || 4 

 

 

 

àatÉRjaim ÉjtamÉy»r< t< àak!svRjNmk«tpapÉyapnuÅyE, yae ¢ahvKÇpitta<iº gjeNÔ"aer zaekà[as (m)nkraeϯt z<oc³>. 5  

prAtarbhajAmi bhajatAm abhayamkaram tam 

    prAk sarvajanmakrtapApa bhayApanuttyai | 

yo grAhavaktra patitAnghri gajendraghora‐ 

    Soka praNAsa (ma)nakaroddhrta SankhacakraH || 5 

 

 

 

ðaekÇyimd< pu{y< àatéTway y> pQet!, laekÇyguéStSmE d*adaTmpd< hir>. 6  

#TynusNxan inÔaNtacmn< muOy< ïaEÇ< va k«Tva , tiSmÚev zyne smasIn> -  

Slokatrayamidam puNyam prAtarutthAya yaH paThet | 

lokatraya gurustasmai dadyAt Atmapadam hariH || 6 

iti anusandhAna nidrAntAcamanam mukhyam Srautram vA krtvA,  

tasminneva Sayane samAsInaH ‐ 

 

 

 

 

Aw àatinRveRdkairka> prArtarnirvedakArikAH 

 

%Tway zyne tiSmÚasInae inyteiNÔy>, ÇSt inivR{[ ùdyae Vyw¡ vIúy gt< vy>. 1  

utthAya Sayane tasmin AsIno niyatendriyaH | 

trasta nirviNNa hrdayaH vyartham vIkshya gatam vayaH || 1 

 

 

tapÇye[ca³aNtStIìe[aXyaiTmkaidna, davjenai¶na lIFae æaMyiÚv vne m&g>. 2  

tApatrayeNa cAkrAntaH tIvreNAdhyAtmikAdinA | 

dAvajenAgninA lIDho bhrAmyanniva vane mrgaH || 2 

 

 

s<sarvaguraNtSwae lUnp] #va{fj>, ApZyiÚgRmaepay< Aagaim:vip jNmsu. 3  

samsAra vAgurAntastho lUnapaksha ivANDajaH | 

apaSyan nirgamopAyam AgAmishvapi janmasu || 3 

 

 

AkayERritbIÉTsE> i³yma[E> k«tErip, li¾tí iv;{[í SmyRma[E> SvkmRiÉ>. 4  

akAryaiH atibIbhatsaiH kriyamANaiH krtairapi | 

lajjitaSca vishaNNaSca smaryamANaiH svakarmabhiH || 4 

 

 

AivnItmiz]ahRm! AsÌ‚[g[akrm!, AvxayR SvmaTmanm! AicikTSyazuÉaïym!. 5  

avinItam aSikshArham asadguNa gaNAkaram | 

avadhArya svamAtmAnam acikitsyASubhASrayam || 5 

dýmaneNxnaNtSSwae ivS)…riÚv kIqk>, AlBxingRmiStón! mXye mr[jNmnae>. 6  

dahyamAnendhanAntasstho visphuranniva kITakaH | 

alabdhanirgamastishThan madhye maraNajanmanoH || 6 

 

 

ivþlí iv;{[í ivm&zn! Svaimma< dzam!, icNtyet! àwm< cEvmacrn! iàymaTmn>. 7  

vihvalaSca vishaNNaSca vimrSan svAm imAm daSAm | 

cintayet prathamam caivam Acaran priyam AtmanaH || 7 

 

 

s<sarc³maraePy biliÉ> kmRr¾uiÉ>, kalenak«:yma[Sy j¼mSwavraTmn>. 8  

samsAracakram Aropya balibhiH karmarajjubhiH | 

kAlenAkrshyamANasya jangamasthAvara AtmanaH || 8 

 

 

Ahae me mhtI yata in:)la jNmsNtit>, Anaraixt gaeivNd cr[aMÉaeéhÖya. 9  

aho me mahatI yAtA nishphalA janmasantatiH | 

anArAdhita govinda caraNAmbhoruhadvayA || 9 

 

 

 

AnaSvaidtsTkmR}anÉi´suxarsa, A†òanNts<sarsagraeÄa (t)r[Plva. 10  

anAsvAditasatkarma j~nAnabhakti sudhArasA | 

adrshTAnanta samsArasAgarottA (ta)raNaplavA || 10 

 

 

ïuitSm&Tyuidtaze;sdacarpra'œmuoI, Anupaistsdœv&Ïa SvIk«ta=sTsmagma. 11  

SrutismrtyuditaSesha sadAcAra parAngmukhI | 

anupAsita sadvrddhA svIkrtA asatsamAgamA || 11 

 

 

 

As<paidtzuïU;a guvaRcayRipt&:vip, Ty´v[Rsmacara æòa vEidkvTmRn>. 12  

asampAditaSuSrUshA gurvAcArya pitrshvapi | 

tyakta varNasamAcArA bhrashTA vaidika vartmanaH || 12 

 

 

injkmRjdevaiddehaXyStaTmÉavna, tÑavnanugaeÑUtsuoÊ>oVyviSwit>. 13  

nijakarmaja devAdi dehAdhyastAtmabhAvnA | 

tat bhAvanAnugodbhUta sukhaduHkha vyavasthitiH || 13 

 

 

 

AnuÑUtSvyawaTMy}anjaeÄminv&Rit>, pzuvn! àak«tErev gu[Erixkinv&Rta. 14  

anudbhUta svayAthAtmya j~nAnajottama nirvrtiH | 

paSuvan prAkrtaireva guNairadhika nirvrtA || 14 

 

 

n kmRinóa naTm}a naip Éi´yuta hraE, nae*u´a Éi´hInTvat! t(s)iT³yaSvcRnaid;u. 15  

na karmanishThA na Atmaj~nA nApi bhaktiyutA harau | 

nodyuktA bhaktihInatvAt ta(sa)tkriyAsvarcanAdishu || 15 

 

 

 

kmRiÉ> pu{ypapaOyEriv*a=prnamiÉ>, xUmEirvaicRra¶ey< }anmav&Ty deihn>. 16  

karmabhiH puNyapApAkhyaiH avidyA aparanAmabhiH | 

dhUmairivArcirAgneyam j~nAnam Avrtya dehinaH || 16 

 

 

ÉU;iyTva Svk< deh< zBda*E> SvaïyEguR[E>, dzRiyTva SvsaENdyRm! AaTmne itómanya. 17  

bhUshayitvA svakam deham SabdAdyaiH svASrayaiH guNaiH | 

darSayitvA svasaundaryam Atmane tishThamAnayA || 17 

 

 

 

inrStaitzya’ad suoÉavEkl][m!, s<Da* Svgu[Erev Svêp< prmaTmn>. 18  

nirastAtiSayAhlAda sukha bhAvaika lakshaNam | 

sanchAdya svaguNaireva svarUpam paramAtmanaH || 18 

 

 

 

gu[mYya àk«TyaOy ÉgvNmayya=nya, Svs<lInanNtjIv k«tkmaRnuêpt>. 19  

guNamayyA prakrtyAkhya bhagavan mAyayA anayA | 

svasamlInAnanta jIva krta karmAnurUpataH || 19 

 

 

 

gu[ÇyaïyanNt ivicÇpir[amya, AitÊStrya devàpiÄrihtaTmiÉ>. 20  

guNatrayASrayAnanta vicitra pariNAmayA | 

atidustarayA devaprapattirahitAtmabhiH || 20 

 

 

àlae_ymana stt< tyEvaTyNtinv&Rta, AjantI tu Sviht< mUkSvßanukair[I. 21  

pralobhyamAnA satatam tayaivAtyantanirvrtA | 

ajAnatI tu svahitam mUkasvapnAnukAriNI || 21 

 

 

 

in:panIye inralMbe inZDaye inr(é)païye, Ôa"IySyzuÉe mageR ymSy sdn< àit. 22  

nishpAnIye nirAlambe niSchAye nira(ru)pASraye | 

drAghIyasyaSubhe mArge yamasya sadanam prati || 22 

 

 

 

gCDtae me=shaySy vxRyNtI Éy< mht!, AtItaip sdEvE;a itótIv purae mm. 23  

gacchato me’sahAyasya vardhayantI bhayam mahat | 

atItApi sadaivaishA tishThatIva puro mama || 23 

 

 

 

gtayaSTvI†z< êp< vtRmane=ip jNmin, twE(yE)v sumhan! kalae gt> ][ #vaLpk>. 24  

gatAyAstvIdrSam rUpam vartamAne api janmani | 

tathai(yai)va sumahAn kAlo gataH kshaNa ivAlpakaH || 24 

 

 

 

AlBxsuos<SpzRm! Ak«ta"aE"in:k«it, ivnEv hirpadacaRm! Ahae pZyte @v me. 25  

alabdhasukhasamsparSam akrtAghaugha nishkrti | 

vinaiava haripAdArcAm aho paSyate eva me || 25 

 

 

 

 

ik< kir:yaim? pdyae> inpit:yaim kSy va?, ÊStra< ÊdRzameta< kwiy:yaim kSy va?. 26    #TytIt< kal< VywRmalaeCy, pr< inveRd< gTva - kim karishyAmi? padayoH nipatishyAmi kasya vA? | 

dustarAm durdaSAm etAm kathayishyAmi kasya vA? || 26 

     ityatItam kAlam vyarthamAlocya, param nirvedam gatvA ‐ 

 

 

 

#t ^XvRmh< tavdœ yav¾Iv< iïy> iïy>, pdyaercRn< ktu¡ ytmanSsmaiht>. 27  

ita Urdhvam aham tAvad yAvajjIvam SriyaH SriyaH | 

padayoH arcanam kartum yatamAnas samAhitaH || 27 

 

 

 

AiÉgCDn! hir< àat> píadœ ÔVyai[ cajRyn!, AcRy<í ttae dev< ttae mNÇan! jpÚip. 28 abhigacchan harim prAtaH paScAd dravyANi cArjayan | 

arcayamSca tato devam tato mantrAn japannapi || 28 

 

 

XyaÚip pr< dev< kale;U e;u pÂsu, vtRmanSsda cEv< paÂkailkvTmRna. 29  

dhyAnnapi param devam kAleshUkteshu pancasu | 

vartamAnas sadA caivam pAncakAlika vartmanA || 29 

 

 

 

 

SvaijRtEgRNxpu:pa*E> zuÉE> z®ynuêpt>, Aaraxyn! hir< É®ya gmiy:yaim vasran!. 30 #it saiÅvkx&itmvlMBy -  

svArjitaiH gandhapushpAdyaiH SubhaiH SaktyanurUpataH | 

ArAdhayan harim bhaktyA gamayishyAmi vAsarAn || 30 

    iti sAttvikadhrtimavalambya ‐ 

 

 

 

@tiT³yaivraexIin àacInaNyzuÉain me, kmaR{ynNtaNyCDe*aNynadINyzucINyip. 31  

etat kriyAvirodhIni prAcInAnyaSubhAni me | 

karmANyanantAnyacchedyAni anAdInya SucInyapi || 31 

 

 

SvEyv k«pya devae ivnaZy, ASmNmnaerwan!, pUryiTvit s<àaWyR. 32  

svaiyava krpayA devo vinASya, asmanmanorathAn | 

pUrayatviti samprArthya || 32 

   (mantram etam udIrayet) 

 

 

TvYyaraxnkamae=y< ìt< cirtuimCDit, s»LpisÏ(E Égvn! ! pUrya=Sy mnaerwan!. 33     #it mNÇm! %½ret!,  

tvayyArAdhana kAmo’yam vratam caritumicchati | 

sankalpasiddhyai bhagavan! pUrayA asya manorathAn || 33 

      iti mantram uccaret | 

 

@v<ivx inivR¹ kE»yRisÏ(wRm! - ASmÌ‚é prmguên! yitvrpU[aER syamun< ramm!, pÒa] naw zQijt! senez rmapitn! vNde.

 

ÉUt srae vetalan! k…lzeor iv:[uicÅt Éi´xnan!, É´a'œiºre[u zQijt! kilirpu muinvahnanip Éjaim.

 

#it guéprMpranusNxanpUvRk< ÉgvNt< à[My, ÉgvCDaô tÊpb&<h[ inTy g* StaeÇaid;u ivàkI[aeR´< Xyan< ywavgm< smaùTyanuitóet!,  

evam vidha nirvighna kainkaryasiddhyartham ‐ 

asmat guru paramagurUn yativarapUrNau sayAmunam rAmam | 

padmAksha nAtha SaThajit seneSa ramApatin vande || 

 

bhUta saro vetALAn kulaSekhara vishNucitta bhaktidhanAn | 

bhaktAnghrireNu SaThajit kaliripu munivAhanAnapi bhajAmi || 

 

iti guruparamparA anusandhAnapUrvakam bhagavantam praNamya, bhagavt SAstra tat upabrmhaNa nitya gadya stotrAdishu viprakIrNoktam dhyAnam yathAvagamam samAhrtya anutishThet | 

 

@v< pirpU[¡ ÉgvNtmevanusNxay sà[v< vasudevaidVyUhnamctuòy< kezvaid Öadznamain mTSy kUmR vrahaid dzavtarnamain ttae deVyaidnamain ANyaNyPyix - gtStaeÇai[ c  

evam paripUrNam bhagavantam eva anusandhAya sapraNavam vAsuydevAdi vyUhanAma catushTayam keSavadi dvAdaSanAmAni matsya kUrma varAhAdi daSAvatAranAmAni tato devyAdiNi nAmAni anyAnyapyadhi – gatastotrANi ca | 

 

 

 

sTs<gadœ ÉvinSSp&hae guémuoat! ïIz< àp*aTmvan! àarBx< pirÉuJy kmRzkl< à]I[kmaRNtr>, Nyasadev inr»‚zeñrdyainlURnmayaNvyae hadaRnu¢hlBxmXyxminÖaradœ bihinRgRt>.  

satsangAd bhavanissprho gurumukhAt SrIsam prapadyAtmavAn 

prArabdham paribhujya karmaSakalam prakshINa karmAntaraH | 

nyAsAdeva nirankuSeSvaradayAnirlUna mAyAnvayo 

hArdAnugraha labdha madhya dhamanidvArAd bahirnirgataH || 

 

 

mu´ae=icRidRnpUvRp];fud'œmasaBdvata<zumdœ- GlaEiv*uÖé[eNÔxat&miht> sImaNtisNXvaPlut>, ïIvEk…{QmupeTy inTymjf< tiSmn! präü[> sayuJy< smvaPy nNdit sm< tenEv xNy> puman!.  

muktorcirdina pUrvapaksha shaT udangmAsAbda vAtAmSumat 

glauvidyut varuNendra dhAtrmahitaH sImAnta sindhvAplutaH | 

SrIvaikuNTham upetya nityamajaDam tasmin parabrahmaNaH 

sAyujyam samavApya nandati samam tenaiva dhanyaH pumAn || 

 

àatinRTyanusNxey< prmaw¡ mumu]uiÉ>, ðaekÖyen s<i]Ý< suVy´< vrdae=ävIt!.  

prAtaH nityAnusandheyam paramArtham mumukshubhiH | 

Slokadvayena samkshiptam suvyaktam varadobravIt || 

 

 

 

ivixivhtspya¡ vItdae;anu;¼am! %pictxnxaNyamuTsvESSTyanh;aRm!, Svymupicnu inTy< r¼xamn! ! Svr]a< zimtivmtp]a< zañtI— r¼lúmIm!.  

vidhivihatasaparyAm vItadoshAnushangAm  

upacita dhanadhAnyAm utsavaiH styAnaharshAm | 

svayam upacinu nityam rangadhAman! svarakshAm 

Samitavimata pakshAm SASvatIm rangalakshmIm || 

 

 

 

 

àzimtkildae;a< àaJyÉaeganubNxa< smuidtgu[jata< sMygacaryu´am!, iïtjnbhumaNya< ïeysI— ve»qaÔaE iïymupicnu inTy< ïIinvas ! Tvmev.  

praSamita kalidoshAm prAjya bhogAnubandhAm 

samudita guNajAtAm samyak AcArayuktAm | 

Sritajana bahumAnyAm SreyasIm venkaTAdrau 

Sriyam upacinu nityam SrInivAsa! tvameva || 

 

 

 

vrd ! ivrcy Tv< vairtaze;dae;a< punépictpu{ya< ÉUi;ta< pu{ykaeq(am!, istmuidtmnaeiÉStavkEinRTyseVya< htirpujnyaega< hiStxaMnSsm&iÏm!.  

varada! viracaya tvam vAritASesha doshAm 

punarupacita puNyAm bhUshitAm puNyakoTyAm | 

sitamudita manobhiH tAvakair nitya sevyAm 

hataripujanayogAm hastidhAmnas samrddhim || 

 

 

 

nvnvbhuÉaega< naw ! naray[ ! Tv< ivrcy ÊirtaE"EStam! AnaºatgNxam!, shjsulÉdaSyESsiÑr_ywRnIya< yitpirb&Fù*a< yadvaÔeSsm&iÏm!.  

navanava bahubhogAm nAtha! nArAyaNa! tvam 

viracaya duritaughaiH tAm anAghrAtagandhAm | 

sahajasulabhadAsyaiH sadbhiH abhyarthanIyAm 

yatiparibrDha hrdyAm yAdavAdres samrddhim || 

 

 

 

 

#Tyetan! ðaeka<í àh;Rjnken %½ESSvre[ s»ItRyet!, Avkaze sit veda_yas< cret!,  

Égvanev SvinyaMy Svêp iSwit àv&iÄ Svze;tEkrsen AnenaTmna SvkIyEíaepkr[E> SvaraxnEkàyaejnay prmpué;> svRzei; iïy>pit> SvSmE SvàItye Svze;ÉUt< #d< yaegaOy< kmR Svyem kairtvan!. - #iw yaeg< pirsmaÞy  

iti etAn SlokAmSca praharshajanakena uccaissvareNa sankIrtayet |  

avkASe sati vedAbhyAsam caret | 

 

bhagaAneva  svaniyAmya  svarUpa  sthiti  pravrtti  svaSeshataikarasena  anenAtmanA svakIyaiScopakaraNaiH  svArAdhanaika  prayojanAya  paramapurushaH  sarvaSeshi  SriyaHpatiH  svasmai svaprItaye svaSeshabhUtam idam yogAkhyam karma svayema kAtitavAn || 

     ‐ithi yogam parisamAptya