SrIvaishNava thiruvArAdhanam-english-print-demy

SrIvaishNava
thiruvArAdhanam
Author: SrI sArathy thOthAthri
Published by Sri VaraVaraMuni Sambandhi Trust

(www.varavaramuni.com)
Book code: E-05-SVT-01-D Second Edition: 2021 June
Minimum Donation : ₹ 40
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SrIvaishNava thiruvArAdhanam
Pronunciation guide
 A is used for “aa” sound – example: emperumAnAr,

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

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

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

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

and wide to reach all SrIvaishNavas and those who are
aspiring to become a SrIvaishNava, we only expect a
minimum donation that covers the cost to print the
books. Courier/postage charges will be extra.
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to +91-8220151966, 9600595273 or 9445400573, if you
are interested in getting printed copies of these books.
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Basics of SrIvaishNavam
For SrIvaishNavas, the following points are very useful to
understand and practice in their lives on a day-to-day basis.
1. Respect SrIvaishNavas irrespective of their varNam, ASramam,

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

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

principles in to practice are the 3 most important aspects which
define a SrIvaishNava. dhivya prabandham develops detachment
towards worldly matters and attachment towards bhagavAn and
bhAgvathAs.
13. The lives of our pUrvAchAryas are by themselves the greatest source
of learning and inspiration for us. They have demonstrated utmost
dignity and compassion towards all beings and all the
situations/dilemmas that we come across today are addressed
clearly in their lives.
14. Study of pUrvAchArya literature is most important. One should
allocate some time on a daily basis to plunge into the greatest
available treasure, i.e., pUrvAchArya literature in the form of
vEdhAntham, dhivya prabandham, sthOthra granthams,
vyAkyAnams, historical depictions, etc. There is plenty of such
information available in our websites
(http://koyil.org/index.php/portal/) for reading.
15. Listening to kAlakshEpams (lectures of commentaries with source
text) under scholars is most important to get thorough
understanding of the essential principles. Nowadays, there are many
lectures available in CDs and websites. For those who cannot attend
these lectures personally, they can make use of such resources that
are available. Even while listening from home, one should try to be in
proper attire and listen to these lectures with attention as it would
be done in physical presence.
16. Engage in some meaningful kainkaryam. SAsthram says “servitorship
becomes devoid when there is no service” – as a servitor of SrIman
nArAyaNan, AzhwArs and AchAryas, one should always engage in
some service. It can be physical, monetary, intellectual etc. There are
so many ways to engage in service. There is also so much demand for
those who are interested in kainkaryam. One should always commit
to some service which is recurring and fulfill that too. This way, there
is constant engagement with bhagavAn and bhAgavathas.
17. Help fellow bhAgavathas and others in acquiring this most wonderful
knowledge about bhagavAn, AzhwArs and AchAryas. Constant
engagement in sharing such knowledge is mutually beneficial and
enjoyable for both the speaker and listener. Our pUrvAchAryas have
set a wonderful precedent by sharing many divine literature for the
sole purpose of uplifting everyone through true knowledge. It is the
duty of all of us to also study them carefully under proper guidance
and then share the same with our family, relatives, friends and all
those who desire for such knowledge.
18. Finally, one should constantly long for the eternal blissful life in
parama padham which is fully fitting for the true nature of the soul. A
real SrIvaishNava would never fear death for that which leads to the
eternal service to bhagavAn in the most magnificient SrIvaikuNtam.
Our AzhwArs and AchAryas always served bhagavAn and
bhAgavathas when present here and desired to continue the same
after reaching parama padham also.
Preface
SrI:
SrImathE satakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:
SrIman nArAyaNa mercifully descends into the temples,

mutts, homes, etc., in archA (deity) form. This archA form is
the most magnificient manifestation of bhagavAn’s ultimate
compassion. Specifically, emperumAn who is present at ones
own home is very easily accessible and worshippable. This
process of worshipping emperumAn according to the rules
and regulations of sAsthram is called thiruvArAdhanam.
thiruvArAdhanam is a very important aspect for

SrIvaishNavas. emperumAn who is present at home must be
well-taken care off. One should show both reverence and
love towards such emperumAn who is present at ones own
home.
As we would see further in the book, our pUrvAchAryas have

given great importance for thiruvArAdhanam. In today’s fast
life, many people are hard-pressed for time due to the nature
of their job, family life, personal affiliations, etc. But amidst all
of these commitments, one should also give some time to
meditate and worship emperumAn who kindly have
descended into ones own home out of great mercy. This
merciful act of emperumAn’s presence in ones own home is
priceless. There is no way one can repay such emperumAn
other than by showing a little bit of love and commitment
towards him by engaging in thiruvArAdhanam daily (atleast
once in the morning). Just, that act of engaging in daily
worship sincerely will be truly fitting for the nature of the
prapanna (one who is surrendered to emperumAn).
mAmunigaL’s jIyar padi and kAnchIpuram SrI u. vE. P B

aNNangarAchArya swamy’s nithyAnushtAna padhdhathi
were the main reference granthams to prepare this detailed

listing. Also, adiyen is thankful to eRumbi venkatEsh swamy
who prepared the first draft of the pramANam listing using the
above said sources.
By the divine grace of emperumAn/AzhwArs/AchAryas and

asmadhAchAryan, adiyen is presenting this book for the
larger SrIvaishNava community.
adiyen sarathy ramanuja dasan
Web: http://koyil.org , http://ponnadi.blogspot.com,

http://guruparamparai.wordpress.com, http://pillai.koyil.org
Table of contents
1.Glories of thiruvArAdhanam 12
2.Quick guide/steps for thiruvArAdhanam 26
3.Collection of pramANams (slOkams/pAsurams) 35
1. Glories of thiruvArAdhanam
This article is a humble effort in highlighting the importance of
nithya thiruvArAdhanam at SrIvaishNava homes. This aspect
(along with other vaidhika anushtAnams such as sandhyA
vandhanam) is slowly losing importance amongst
SrIvaishNavas who have ubhaya vEdham (samskritha and
dhrAvida vEdham) as the top most authority and emperumAn
as the only achievable goal.
SrIman nArAyaNan out of his causeless mercy manifests

himself in five different forms - para (in SrIvaikuNtam), vyUha
(vAsudhEva, pradhyumna, anirudha, sankarshaNa and
kshIrAbdhi nAthan), vibhava (SrI rAma, krishNa, etc),
antharyAmi (in-dwelling super-soul) and archai (deity form).
For full details on the five different forms, please read
http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-
parathvadhi.html. Of these, archAvathAra emperumAn is the
most magnanimous. Even amongst the archAvathAra
emperumAns, the ones who descend right into individuals
home are even more merciful. It is every SrIvaishNava's
important duty to properly worship the emperumAn at their
homes.
As part of becoming a SrIvaishNava, we undergo pancha

samskAram (samAsrayanam as generally known) under an
AchArya. samskAram means purificatory process - a process

which converts an unqualified entity to become qualified to
perform a particular task.
periya nambi (mahA purNa) performing pancha samskAram

to SrI rAmAnuja
pancha samskaram is understood from the following

pramANam - "thApa: puNdra: tathA nAma: mantrO yAgas
cha panchama:". The five activities which happen during the
pancha samskAram are:
 thApa (heat) - sanka chakra lAnchanam - heated

impression of chakra and Sanka on our shoulders.
 puNdra (symbol) - dhwAdhasa (twelve) Urdhva puNdra
dhAranam - wearing of Urdhva puNdram (thirumaN and
SrIchUrNam) in twelve parts of the body.
 nAma (name) - dhAsya namam - a new name given by
the AchArya (rAmAnuja dAsan, madhurakavi dAsan,
srivaishnava dAsan) to highlight our connection with
bhagavAn/AchArya.
 manthra - manthrOpadhEsam - learning the secret
mantra from the acharyan; manthra - that which relieves
the chanter from grief - here manthra refers to
thirumanthram, dhvayam and charama slOkam which
release us from samsAram (material world).
 yAga - dhEva pUja - learning the thiruvArAdhanam

process.
As it is explained by our pUrvAchAryAs, the goal of of pancha

samskAram is two fold:
 As sAsthram say, "thathva gyAnAn mOksha lAbha:" - by

gaining knowledge about the brahmam, one gets
mOKsha. From an AchAryA, the sishya learns artha
panchakam (brahmam - God, jIva - soul, upAyam -
means to attain God, upEyam - the result, virOdhi -
hurdles which are stopping souls from getting the result)
as part of rahasya thrayam (thirumanthram, dhvyam and
charama slOkam) and becomes eligible to secure the
ultimate goal - performing kainkaryam in nitya vibhUthi to
sriya:pathi.
 While in the current life, performing kainkaryam to
bhagavAn, bhAgavathas and AchArya. In the present
situation, one can easily serve bhagavAn in his
archAvathAra (deity) form - especially through
thiruvArAdhanam at home and by performing
kainkaryams divya dhEsa emperumAn s.
In this article, we will go through various pramAnams that

highlight the importance of daily thiruvArAdhanam at each
SrIvaishNava thirumALigai (home).
Current (and sad) situation is - the daily thiruvArAdhanam is

seldom happening in many SrIvaishNava homes. Even
though there may be sALagrAma emperumAns (also known
as sri mUrthy, thIrtha nAyanAr) at home, often times they are
ignored completely. Many are busy in their lives and have
even forgotten the ultimate act of emperumAn's saulabyam
(easy accessibility), i.e., he is descended into each of our
homes and residing there irrespective of
AchAram/anushtAnam are followed in that home.
The reasons for not performing thiruvArAdhahnam is mostly

due to lack of proper understanding of the thiruvArAdhanam
process and the importance of the same for a SrIvaishNava.
In the following sections, we will see the importance of

thiruvArAdhanam as observed in various pramAnams such
as vEdham, ithihAsam, purANam, bhagavath gIthA, dhivya
prabhandham, pUrvAchArya
anushtAnams/upadhEsams/aidhihyams and finally in rahasya
granthams.
vEdham
One who accepts vEdham as authority must try to follow the

instructions in vEdham as much as possible. In this day and
age, we have pretty much lost majority of
AchArams/anushtAnams (except for a few who may be
consciously attempting to follow them). But as outlined in
vEdham, all vaidhikas are called pancha kAla parAyanas -
one who divide the day in to 5 sections and perform certain
activities in each section of the day. The whole day is
focussed on the middle section which is thiruvArAdhanam.
The five sections are:
 abhigamanam - waking up (before brahma muhurtham -

approx 4am) and preparing ourselves - by doing all
morning anushtAnams such as relieving ourselves from
wastage, cleaning teeth, taking bath, sandhyA
vandhanam, etc
 upAdhAnam - collecting raw materials for
thiruvArAdhanam
 ijjA (yAgam) - Use the raw materials in the process of
thiruvArAdhanam - this is suppose to be done just after
noon at home.
 svAdhyAyam - learning and teaching vEdham, dhivya
prabhandham, etc (as applicable to ones own varNam)
 yOgam - resting our consciousness on brahmam through
meditation and sleep
Here, ijja (yAgam) is the process of dhEva pUja (worshipping

a deity) and srivaishnavas are suppose to perform
thiruvArAdhanam to their personal deities at home. Along
with thiruvArAdhanam, we also engage in learning about
emperumAn, discussing his glories and meditating on the
same.
Only after going through the pancha samskAram, one is

allowed to perform the formal thiruvArAdhanam process,
since that is the purificatory step which prepares us to carry
on our duty through out our current life.
It is interesting to note that periyavAchAn piLLai in

vyAkyAnam for perumAL thirumozhi 1.7 pAsuram - "maram
thigazhum...", for "iru-muppozhudhu" (2 + 3) - he identifies
that as "pancha kAlangal" (5 sections of the day).
ithihAsams/purANams - upa brahmaNams - through

which we can understand vEdham
In SrI rAmayanam, SrI rAma himself performs

thiruvArAdhanam to his kula dhanam/dhaivam - SrI
ranganAthan (named nArAyNan at that time) - who was first
worshipped by brahmA and subsequently by all raghu vamsa
kings (starting from ikshvAku until SrI rAma). The famous
rAmAyaNa slOkam "saha pathnyA visAlAkshyA nArAyaNam
upAgamathu" even shows how sIthA pirAtti also
accompanied/helped SrI rAma in the thiruvArAdhanam.
SrI rAma handing over SrI ranganAthan to vibhIshaNAzhwAn
In purAnams also, the importance of thiruvArAdhanam is

shown in several places.
The famous verse in SrI bhAgavatham which highlights the

instruction of SrI prahaladhAzhwAn as follows:
sravaNam kIrthanam visNO: smaraNam pAdhasEvanam

archanam vandhanam dhAsyam sakhyam
AthmanivEdhanam
This explains the various ways to worship emperumAn. Many

of the aspects directly relate to various angas (parts) of
thiruvArAdhanam process. As part of thiruvArAdhanam, we
sing the names of bhagavAn, we perform archanai to him, we
hail the glories of emperumAn, we serve him in different
ways, etc.
In gAruda purAnam, while explaining the eight qualities of his

bhaktha, emperumAn himself says,
madh bhaktha jana vAthsalyam, pujAyAm anumOdhanam,

svayam api archanam chaiva ....
The two important points here are pujAyAm anumOdhanam -

one who supports/feels happy when others worship me and
svayam api archanam - one who himself worships me. This is
quoted by maNavALa mAmunigaL in vyAkyAnam for
AchArya hrudhayam 85th chUrNikai. There are many other
such incidents recorded in various purANAms and ithihAsAm.
bhagavath githA - direct words of krishNa
In many slokAms krishNa himself stresses the importance of

thiruvArAdhanam.
Twice he says "man manA bhava madh bhaktha: madh yAji

mAm namaskuru" - indicating the need for us to always be
engaged in remembering him, having devotion towards him
and worshipping him.
Our pUrvAchAryAs also identify "yE yathA mAm

prapadhyanthE thAms thathaiva bhajAmi aham" slOkam with
archAvatharam. This slOkam indicates that emperumAn
assumes the forms in which the devotee desires to worship
him - same meaning as in "thamar uganthathu evvuruvam
avvuruvam thAnE" (mudhal thiruvanthAdhi).
In "pathram pushpam palam thOyam yO mE bhakthyA

prayachchathi ..." (9.26) slOkam, emperumAn says even if
one offers leaf (tulasi), flower, fruits and water with love he
will accept that. In the next slOkam he says "yath karOshi ...
madh arpaNam" - whatever you do, do it as an offering to me.
These are all naturally part of our thiruvArAdhanam process

and it shows emperumAn's most magnanimous nature in
accepting anything from us if submitted with devotion.
He further says in "yagya sishtAsina:..." (3.13) slOkam, that

any food that is cooked for the pleasure of the individual
without being submitted to emperumAn first and eaten, that is
verily like eating sin. He clearly states that we should only eat
prasAdham and nothing but prasadam. yAgam is
thiruvArAdhanam and anu yAgam is the activity of accepting
prasAdham.
aruLicheyal (dhiyva prabhandhams which are of great

importance for us):
In aruLicheyal, there are many pAsurams which

directly/indirectly talk about the thiruvArAdhanam process - in
general worshipping emperumAn.
thamar uganthathu evvuruvam (mudhal thiruvanthAdhi)
poigai AzhwAr beautifully highlights emperumAn assumes

the forms (and names) in which his bhakthas want to see
him. Many incidents are cited from the lives of pUrvAchAryas
in the vyAkyAnam for this pAsuram.
sUttu nan mAlaigaL - thiruvArAdhanam of nithyasUris

(thiruviruththam)
In thiruvirutham, nammAzhwAr vividly describes the

thiruvArAdhanam performed by nityasUris in paramapadham.
In this pAsruam, he says, when nityasUris offer dhUpam and
when emperumAn is covered in the smoke, he takes the
opportunity to slip away,
 comes to leela vibhUti as kaNNan emperumAn

 engages in stealing the butter and eating it as much as
possible and
 kills 7 bulls to marry nappinnai pirAtti.
 dances his favourite kuda koothu (dancing with pots in
hands, head, and a drum in the waist).
 comes back to paramapadham when the smoke clears
and sits there as if nothing happened.
parivathil Isanaip pAdi (thiruvAimozhi)
In thiruvAimozhi, nammAzhwAr explains the svAradhathvam

(easily worshippable nature) of emperumAn. In eedu
vyAkyAnam, nampiLLai brings out beautiful aspects such as
the conversation between bhattar and nanjIyar, where bhattar
says any flower can be offered to emperumAn. He even says
in one place that bring some leaves and burn it, emperumAn
will accept that as wonderful fragrance.
Another important point is also brought out here, unlike other

devathAs which ask for difficult activities such as - "Attai
aRuththu thA" (offer me a goat), "piLLaik karRi thA" (offer me
your child as food), etc., SrIman nArAyaNan just asks for the
loving devotion of his bhakthas.
cheyya thAmaraik kaNNan padhigam (thiruvAimozhi)
This padhigam is fully focussed on bringing out the glories of

gruhArchai. nammAzhwAr clearly establishes that
emperumAn at ones own home is the most magnificient
manifestation. mAmunigaL highlights AzhwAr's divine
emotions in thiruvAimozhi nURRanthAdhi 26th pAsuram
"eythumavarkku innilaththil archAvathAram eLithu" (For the
ones in this world, archAvathAra emperumAn is the most

easily approachable).
theriththu ezhudhi vAsiththum kEttum vaNangi vazhipattum

pUsiththum pOkkinEn pOthu (nAnmugan thiruvanthAdhi)
This is called as thirumazhisai AzhwAr's dhina chariyai (daily

routine). He himself says how he spends his day - learn,
write, read emperumAn and worship emperumAn everyday.
pUrvAchArya anushtAnams (practices), upadhEsams

(instructions) and aidhihyams (incidents)
anushtAnams (practices)
Many Acharyas have themselves performed

thiruvArAdhanam to divya dhEsa
emperumAns/AzhwArs/AcharyAs even beyond their worship
at their own thirumALigais (homes).
 nAthamunigaL - In kAttu mannAr kOil, it is said that

nAdhamunigal himself was performing thiruvArAdhanam
to mannanAr.
 aruLALa perumAL emperumAnAr was given the task of
performing thiruvArAdhanam to pEraruLALan
(emperumAnAr's personal deity) by emperumAnAr
himself.
 thiruvAimozhi piLLai and maNavALa mAmunigaL both
performing thiruvArAdhanam for bhavishyadAchAryan
(emperumAnAr) in AzhwAr thirunagari.
upadhEsams (instructions)
 emperumAnAr wrote nithya grantham (samskritham)

explaining the thiruvArAdhanam process in a very
detailed manner. This is one of his nava rathnam (each
grantham of swAmy is a rathnam and this was the last
one).
 maNavALa mAmunigaL wrote jIyar padi (thamizh)

thiruvArAdhana kramam which is a little bit shorter than
emperumAnAr's grantham.
As we can see from both anushtAnams and upadEsams,

these are really meant for us - srivaishnavAs.
aidhihyams (incidents)
There are many instances where pUrvAchAryAs

demonstrated the practice and importance of
thiruvArAdhanam.
emperumAnAr - vangi purathu nambi
periya thirumozhi 6.7.4 – periyavAchAn piLLai vyAkyAnam –

In this pAsuram, thirumangai AzhwAr talks about kaNNan
emperumAn (supreme god himself) was scared of yasOdhai
and started to cry as soon as he was caught stealing the
butter. In this connection, a beautiful incident is explained.
vangi purathu nambi requests emperumAnAr to teach him
thiruvArAdhana kramam (how to perform daily worship at
home). emperumAnAr was unable to spend the time and
teach him the same due to his busy schedule. But once in
nambi’s absence, emperumAnAr starts teaching
thiruvArAdhana kramam to AzhwAn and mAruthi siriyAndAn
(hanumath dhAsar). At that time vangi purathu nambi enters
the room and seeing him emperumAnAr feels great emotions.
He says at that time “I had this doubt in my mind for a long
time. Now I realize/understand why emperumAn (even
though being supreme) was feeling scared after being caught
stealing butter. I am going through the same emotions now –
when you requested, I did not teach you this but some how I
started teaching them the same. Even though I am AchAryan
and you are sishyan and I dont have to fear for you, because
of my deed, I am feeling scared looking at you”.
bhattar - sOmAsiyANdAn
sOmAsiyANdAn asks bhattar to teach the thiruvArAdhana

kramam, and bhattar teaches him a very elaborate process.
But when one day sOmAsiyAndAn comes to bhattar's
thirumALigai, bhattar is ready to eat and after everything is
served for him on his plantain leaf, bhattar asks one of his
sishya to bring his thiruvArAdhana perumaL and offers the
food right there and starts eating. When asked by
sOmAsiyANdAn, bhattar says for him even this is elaborate
and for sOmAsiyANdAn whatever taught to him was small.
The inner meaning is bhattar for his state of mind, if he starts
the real thiruvArAdhanam he will melt, but sOmAsiyANdAn
(being a sOma yAji - performer of sOma yAghams) whatever
(elaborately) was taught to him was small since he was used
to long yAgams.
eRumbi appA - maNavALa mAmunigaL
 When eRumbi appA comes to visit SrIrangam to take

shelter of mAmunigaL, at that time, he listens to the
wonderful kAlakshepam, etc., but leaves to his home
town without taking the prasadham of mAmunigaL. After
returning to his thirumALigai, his thirvArAdhana perumal
(Sri rAma) does not let him open the door of the kOil
AzhwAr (thirvArAdhanam room) and orders him to go
back to maNavALa mAmunigaL.
 In pUrva/uththara dhina chariyai (daily routine of
mAmunigaL) grantham, eRumbi appA also hails
mAmunigaL's thirvArAdhanam as part of his daily routine.
rahasya granthams
There are many places that talk about gruha archai (home
deities) specifically in rahasya granthams. Let us look at a
couple of them now:
mumukshuppadi
dhvaya prakaranam - sUthram 141 - ivaiyellAm namakku

namperumAL pakkalilE kANalAm - In the vyAkyAnam,
mAmunigaL says, All of these divine qualities (vAthsalyam,
swAmithvam, sauseelyam, saulabhyam, gyAnam, shakthi,
etc) in nam (our) perumAL.
Note: While namperumAL generally refers to SrI

ranganAthan, in this context it refers to all archAvathAra
emperumAns, including the ones at our own homes.
AchArya Hrudhayam
chUrNikai 75 - vIttinba inbap pAkkaLil dhravya bAshA

nirupaNa samam inbamAriyil ArAichi - In the vyAkyAnam,
mAmunigaL says, vIttinbam means archAvathAra
emperumAn in the homes of those heart and thoughts are
situated in emperumAn fully. This is specific reference to the
greatness of gruha archAvathAra mUrthy (deity form at

homes).
Conclusion
From all of the above we can clearly see the imporatance

given for thiruvArAdhanam in vEdham, ithihAsAms,
purANams, dhivya prabhandham, pUrvachArya
anushtAnam/upadhEsam/aidhihyams and finally rahasya
granthams. It is the duty of every SrIvaishNava to atleast
spend a little bit of their time every day in performing
thiruvArAdhanam to the emperumAns at their homes and
partake in the prasAdham (and prasAdham only) after the
completion of thiruvArAdhanam.
It is recommended by our elders that this thiruvArAdhana

kramam is learnt from an AchAryan properly. There are many
books that are available nowadays which explains the
thiruvArAdhana kramam in a simple way for additional insight
after learning the thiruvArAdhana kramam properly.
Doing the thiruvArAdhanam daily with love is one way we can

reciprocate bhagavAn's unconditional grace towards us (if not
in the same quantity/quality atleast to some extent) to him
who is manifesting his ultimate saulabhyam by entering our
home.
It is also customary in the olden days that every day once the
thiruvArAdhanam is complete to emperumAn, the prasAdham
is offered to bhAgavathAs as thadhiyArAdhanam. People
who go on yAtrAs depend on these thadhiyArAdhanam and
they were readily offered by SrIvaishNavas at home on a
daily basis. It is also considered as an important aspect in our
life. But nowadays we can hardly see this happening. We can
also try to practice this whenever possible.
2. Quick guide/steps for

thiruvArAdhanam
Preparation
 Head bath.
 Urdhva puNdra dhAraNam - wearing 12
thirumaN/SrIchUrNam (chant guruparamparA slOkam,
AchAryas thanians, dhwAdhasa nAma manthrams for
both perumAL and thAyAr).
 sandhyA vandhanam.
 mAdhyAnhikam (depending on the time of the day) -
Ideally thiruvArAdhanam should be done around noon
time, but it may not be practical for most of us nowadays.
All we can do is we can try our best to follow sAsthram
and wherever we cannot, we can ask for forgiveness from
emperumAn.
 Preparation of pancha pAthram (utensils), dhUpam,
dhIpam, thiruviLakku (lamp - dhiyA), pushpam, thIrtham,
thIrtha parimaLam (ilAichi/krAmbu - fragrance powder),
etc.
 AchAryan SrI pAdha thIrtham (charaNAmrutham) - it is
ideal to keep AchAryan's pAdhukA (sandals) or thiruvadi
vasthram (cloth with imprints of AchAryan's lotus feet) as
part of our thiruvArAdhanam. One can offer thIrtham to
pAdhukA or thiruvadi vasthram reciting the guru
paramparA manthram (asmadh gurubhyO nama:, ...),
thanians of the AchAryans and consume the SrIpAdha
thIrtham. This is an important step in the
thiruvArAdhanam routine.
 Others at home (including women) can participate in the
thiruvArAdhanam in various ways such as - preparing
flowers, cleaning the place where thiruvArAdhanam is
done, preparing bhOgam, etc.
Steps
Note: Utensils and their purpose
 1 - arghyam - water for emperumAn's hand washing

 2 - pAdhyam - water for washing emperumAn's lotus feet
 3 - AchamanIyam - water for emperumAn's mouth rinsing
 4 - For thirumanjanam and bhOgam
 5 - sudhdha udhakam - water for purifying anything to be
offered to emperumAn
 6 - padikkam - vessel to receive thIrtham offered to
emperumAn
 7 - thIrtham for AchAryan
 8 - thirukkAvEri - utensil to hold fresh thIrtham (to be used
in thiruvArAdanam)
An important aspect in thiruvArAdhanam is to constantly

remember that ones own AchAryan is doing the
thiruvArAdhAnam to emperumAn and one is just an
instrument in the hands of the AchAryan.
It is emphasised by elders that one should first perform same

steps for AchAryan, mAmunigaL, emperumAnAr,
nammAzhwAr (and other AzhwArs), vishwaksEnar (and
thiruvananthAzhwAn, garudAzhwAr, sudharsanAzhwAr,
pAnchajanyAzhwAr) before worshipping emperumAn and

pirAttis. For example, arghyam, pAdhyam, AchAmanam
should be first offered to AchAryan, etc., and finally to
emperumAn. We should have separate utensil to worship
AchAryan. bhOgam, pushpam, sandal wood, etc., should first
be offered to emperumAn followed by AzhwArs, AcharyAs
and finally to ones own AchAryan in sequence.
The following steps show a brief and somewhat simplified

version. This may not be complete and it may be different for
each thirumALigai, family, dhivya dhEsam, etc. Please
enquire with the elders on the proper steps. But these give a
brief idea of the general thiruvArAdhana kramam that can be
followed by any one who is eligible to do so.
 Get thiruthuzhAi (thuLasi) after offering respects, chant

"thulasyamrutha janmAsi..." slOkam
 Light the thiruviLakku (lamp) - chant common thanians,
vayam thagaLiyA, anbE thagaliyA, thirukkandEn
pAsurams.
 Set up pancha pAthram.
 Add thIrtham to thirukkAvEri (main thIrtham utensil).
 Chant uththara vAkyam of dhvayam (SrImathE
nArAyanAya nama:) - with thIrtham and thiruthuzhAi
(thuLasi) and purify all materials (vattils, flowers, etc) by
sprinkling thIrtham on them.
 Add thIrtham to various vattils (utensils).
 Open the kOil AzhwAr door after mildly clapping hands (to
awake emperumAn) by chanting jithanthE (1st 2
sthOthrams), kausalyA suprajA slOkam, kUrmAdhIn
dhivya lOkAn slOkam, nAyaganAi ninRa
nandhagOpanudaiya, mAri malai muzhainjil, anRu
ivvulagam aLandhAY and anganmA gyAlaththu arasar
pAsurams.
 perform sAshtAnga praNAmam (full obeisances).
At the beginning of each Asanam, fresh water should be

poured from the thirukkAvEri into each vattil with
sankalpam (dedicating the water for that purpose). Also
after offering argyam, pAdhyam, AchamanIyam etc,

please wipe emperumAn's face with thiruvoththuvAdai
(wiping cloth).
manthrAsanam - inviting emperumAn to accept the

thiruvArAdhanam
 remove flowers from the previous day - chant "uduththuk

kaLaindha" pAsuram.
 offer arghyam (water to wash his hands), pAdhyam (water
to wash his lotus feet), Achamanam (water to rinse his
mouth) to emperumAn - while offering chant Om arghyam
samarpayAmi, Om pAdhyam samarpayAmi, Om
Achamaniyam samarpayAmi respectively or chant
thirukkaigaL viLakkiyaruLa vEndum, thiruvadigaL
viLAkkiyaruLa vEndum, Achamanam kandaruLa vEndum
respectively.
 invite all emperumAns (108 divya dhEsa emperumAns) to
accept the thiruvArAdhanam
 Emphasise that the thiruvArAdhanam is done by one's
own AchAryan and us being the hands of the AchAryan.
snAnAsanam - bathing the emperumAn
 place the sAlagrama emperumAns into a suitable place

(thirumanjana vEdhikai or a plate).
 offer arghyam, pAdhyam, Achamanam.
 offer snAnIyam - Om snAnIyam samarpayAmi or
snAnIyam kandaruLa vENdum.
 perform thirumanjanam - chant purusha sUktham,
nArAyaNa sUktham, vishNu sUktham, SrI suktham, bhU
sUktham, NILA sUktham - as much as time permitting.
End with "veNNai aLaintha kuNungum" pathigam and
additional thirumanjana kAla pAsurams.
 offer arghyam, pAdhyam, Achamanam, dhUpam, dhIpam,
warm milk and/or fruits (whatever possible).
 empty all the thIrtham into the padikkam (utensil to collect
all offered water).
alankArAsanam - decorating emperumAn
 place the sAlagrama emperumAns at their original place.

 offer sAththuppadi (chandhanam) and flowers - chant
"gandhadhvArAm dhurAdharshAm..." slOkam and
"pUsum sAndhu en nenjamE" pAsuram. Note: Generally
Urdhva puNdram is not applied for sAlagrama
emperumAn - only sAththuppadi.
 offer dhUpam (chant dhUrasi slOkam), dhIpam (chant
udh dhIpyasya slOkam).
 manthra pushpam, vEdhArambam (starting of vEdham).
 dhvAdhasa nAma archanai.
 dhivya prabhandham recital
o podhu thanians starting from "srisailEsa
dhayApAthram"
o thiruppallANdu, thiruppaLLiyeLuchi, thiruppAvai,
amalanAdhipirAn, sthala pAsuram (divya desam
where one is from or where one is staying now),
kaNNinuN chiRu thAmbu, kOil thiruvAimozhi,
rAmAnusa nURRanthAdhi, upadhEsa rathina mAlai,
etc.
o Notes:
 depending on the available time chant as much as
possible.
 rAmAnusa nURRanthAdhi is called prapanna
gAyathri/sAvithri - it is mentioned by mAmunigaL
that just like gAyatri mantram is chanted daily
without fail by a brAhmaNa, a prapanna should
atleast chant rAmAnusa nURRanthAdhi once.
 It is also customary to recite 4000 dhiya
prabhandhams in a cycle every month reciting
pAsurams based on the nakshathram of every
day. Please view
http://kaarimaaran.com/sevakalam.html for full
details.
Prepare bhOgam (food) in the mean time. We should use

separate utensils/vessels for preparing the bhOgam. Also
bhOgam should not be offered in the same vessel it was

cooked - it should always be transferred to a different vessel.
We should not use these vessels for our personal use, these
vessels should be exclusively kept for emperumAn.
bhOjyAsanam - offering food

 place the bhOgam in front of emperumAn.
 sprinkle thIrtham and spread some thiruthuzhAi (thuLasi)
over the bhOgam.
 offer the bhOgam to emperumAn chanting kUdArai vellum
sIr, nARu naRumpozhil, ulagamuNda peruvAyA
pAsurams and yA prIthir vidhurArpithE slOkam.
 offer suruLamudhu (betel leaves/nut), sAththuppadi
(chandanam) to emperumAn.
 Offer the same (bhOgam, etc) to AzhwAr AchAryas.
 now bhOgam has become prasAdham and can be taken
away.
punar manthrAsanam - mangaLAsAsanam/sARRumuRai

 offer Araththi - chant "thadh vishnOr paramam
padham...."
 Recite mangaLa sthOthrams for kOil, thirumalai, perumAL
kOil, thirunArAyaNapuram emperumAns, jagannAthan,
perumAL (SrI rAman), pArthasArathy emperumAns
followed by ANdAL, nammAzhwAr, kaliyan,
emperumAnAr, maNavALa mAmunigaL, all AcharyAs.
Please refer to
https://guruparamparai.wordpress.com/mangala-slokams/
for full listing.
 chant the sARRumuRai pAsurams, thiruppallANdu
pAsuram, vAzhi thirunAmams.
 the person who is doing thiruvArAdhanam can accept
thIrtham and distributed to others.
 SrI pAdha thIrtham can be distributed to one and all by
the person doing thiruvArAdhanam.
 thiruthuzhAi (thuLasi) placed in the lotus feet of

emperumAn during the thiruvArAdhanam can be
accepted by the person doing thiruvArAdhanam and
distributed to every one.
 chant vAzhi thirunAmam of the particular
AzhwAr/AchAryan thirunakshatram for that particular day.
Please refer to
https://guruparamparai.wordpress.com/vazhi-
thirunamams/ for full listing.
paryankAsanam - requesting emperumAn to go to rest
 Recite "pannakAthIsa paryangE", "kshIra sAgara"

slOkams.
 perform sAshtAnga pranAmam (full obeisances), chant
"upachArApadhEsEna" slOkam (sincerely asking for
forgiveness for mistakes committed during the
thiruvArAdhanam)
 close the door of kOil AzhwAr (thiruvArAdhanam room) -
chant "uragal uragal uragal", "panikkadalil paLLi kOLai
pazhagavittu" pAsurams.
anuyAgam - completion of yAgam/thiruvArAdhanam
 recite dhEvarAja ashtakam or varavaramuni

pUrvA/uththara dhina charyai or vAnamAmalai jIyar
prapathi/mangaLAsAsanam according to ones own
mutt/thirumALigai practice
 offer prasAdham to SrIvaishNava athithis (guests)
 accept prasAdham (meals)
Additional aspects:
 anadhyayana kAlam
 During anadhyayana kAlam, we dont recite AzhwAr
pAsurams. During opening the kOil AzhwAr, we recite
jithanthE sthOthram (first 2 slOkams), kausalyA suprajA
rAma slOkam, kUrmAdhIn slOkam and open the door.
There is no restriction to remembering/meditating on

AzhwAr pAsurams in heart/mind while opening the door.
 Similarly, during thirumanjanam, we just stop with
sUkthams.
 In manthra pushpam, in place of "chenRAl kudaiyAm",
recite "emperumAnAr dharisanam enRE" pAsuram.
 For sARRumuRai, we recite upadhEsa rathina mAlai and
thiruvAimozhi nURRanthAdhi pAsurams which are
followed by "sarva dhEsa sadhA kAlE..." routine and
vAzhi thirunAmams.
 laghu thiruvArAdhanam (less than 30 minutes)
 open kOil AzhwAr (temple room)
 arghya, pAdhya, Achamanam
 thirumanjanam
 thiruppallANdu, thiruppAvai, etc - whatever we can recite
in the available time. During anadhyayana kAlam, we can
recite dhivya prabhandham thanians, upadhEsa rathina
mAlai, etc.
 offer bhOgam to emperumAn, AzhwAr/AchAryas
 sARRumuRai
 SrI pAdha thIrtham
 close the kOil AzhwAr
 Important Notes:
 As shown in pUrva/uththara dhinacharyai,
thiruvArAdhanam is done 3 times a day. We can do as
much as possible.
 Simple thiruvArAdhanam in the morning after morning
sandhyAvandhanam
 Elaborate thiruvArAdhanam after mAdhyAhnikam
 Simple thiruvArAdhanam after evening
sandhyAvandhanam
 On EkAdhasi day, usually full alankAra thaLigai (meals) is
not prepared. Some fruits/nuts or simple bhOgam can be
prepared and offered according to the family situation
(presence of children, aged, etc).
 On dhvAdhasi day, thiruvArAdhanam is done quite early
and perform pAraNam (breaking of fast by accepting
thIrtham, thiruthuzhAi (thuLasi) and prasAdham).
 During anadhyayana kAlam, we usually refrain from

reciting 4000 dhivya prabhandhams. Instead we recite
pUrvAchArya sthOthrams, upadhEsa rathina mAlai,
thiruvAimozhi nURRanthAdhi, AzhwAr/AchArya thanians,
vAzhi thirunAmams, etc. Once mArgazhi month begins,
thiruppaLLiyeLuchi and thiruppAvai can be recited.
 When travelling, it is either advisable to carry the
emperumAns along with us or make arrangements for his
thiruvArAdhanam even in our absence. emperumAns can
also be safely handed over to other SrIvaishNavas who
can perform thiruvArAdhanam.
 During Asoucham (theettu) when we cannot perform
thiruvArAdhanam, alternate arrangements should be
made.
 Finally, having emperumAn at home and not performing
thiruvArAdhanam is like inviting some one to our house
and turning away.
By following the injunctions of sAsthram and pUrvAchAryAs

instructions in performing thiruvArAdhanam at home
sincerely, one can be fully and naturally engaged in
bhagavath/bhAgavatha/AchArya kainkaryam and thus
become very dear to emperumAn, AzhwArs, AcharyAs and
ones own AchAryan.
Obstacles/hurdles while performing thiruvArAdhanam are

explained in detail at
http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-
16.html.
Sources: jIyar padi, kAnchIpuram PB aNNangarAchArya

swamy's nithyAnushtAna padhdhathi
3. Collection of pramANams
(slOkams/pAsurams)
Previously we have seen the glories of SrIvaishNava
thiruvArAdhanam and steps to perform the same at
http://ponnadi.blogspot.in/2012/07/srivaishnava-
thiruvaaraadhanam.html. The article, while quoting several
slOkams and pAsurams, was missing full reference/listing of
the slOkams. This article is aimed at providing that missing
information. Best efforts have been made to collect all the
slOkams/pAsurams that are used in thiruvArAdhanam.
Please read on to see the full listing.
SrIman nArAyaNan - paramapadham
thiruvArAdhanam (kOyil AzhwAr - sannidhi)
nammAzhwAr, emperumAnAr, mAmunigaL

Notes:
 rahasya thrayam, etc., are to be recited only after pancha

samskAram.
 vEdha manthrams (including “Om”) are to be recited
only after brahmOpadhEsam (which is done as part of
upanayana samskAram). Only exception is for
thirumanthram which is part of manthrOpadhESam in
pancha samskAram.
Urdhva puNdra dhAraNam
After taking bath one sits in a clean place and applies Urdhva
puNdram reciting the following manthrams. 12 puNdrams are
to be applied at the specified places first followed with
SrIchUrNam in the same spots.
No. - Location in the body - SrI vishNu manthram (for

thirumaN) - SrI mahAlakshmi manthram (for SrIchUrNam)
1. Forehead - Om kEsavAya nama: - Om sriyai nama:

2. Stomach (middle) - Om nArAyaNAya nama: - Om
amruthOdhbavAyai nama:
3. Chest (middle) - Om mAdhavAya nama: - Om kamalAyai
nama:
4. Neck (middle) - Om gOvindhAya nama: - Om
chandhrasObinyai nama:
5. Stomach (right) - Om vishNavE nama: - Om
vishNupathnyai nama:
6. Shoulder (right) - Om madhusUdhanAya nama: - Om
vaishNavyai nama:
7. Neck (right) - Om thrivikramAya nama: - Om varArOhAyai
nama:
8. Stomach (left) - Om vAmanAya nama: - Om
harivallabhAyai nama:
9. Shoulder (left) - Om SrIdharAya nama: - Om sArngiNyai
nama:
10. Neck (left) - Om hrushIkEsAya nama: - Om dhEva
dhEvyai nama:
11. Lower Spine (back) - Om padhmanAbhAya nama: - Om
mahAlakshmyai nama:
12. Upper Spine (back) - Om dhAmOdharAya nama: - Om
lOkasundharyai nama:
Notes
 Urdhva puNdram should be applied after being

comfortably seated on the ground/floor.
 Remainder of thirumaN (holy soil) and SrIchUrNam in the
hands should not be washed away. Instead, it should be
wiped off on the head.
 Ideally, thirumaN should be applied with index finger (no
tools should be used).
 During Asoucham, thirumaN is applied, but SrIchUrNam
is skipped. Local customs can be enquired from elders
and followed.
guru paramparA dhyAnam

(meditating on the guru paramparai)
After applying Urdhva puNdram, guru paramparai is recited in

manthra format as well as (a simple to remember) slOkam
format. Both are listed below.
vAkya guruparamparai (guruparamparai manthram)

asmath gurubhyO nama:
asmath parama gurubhyO nama:
asmath sarva gurubhyO nama:
SrImathE rAmAnujAya nama:
SrI parAnkusa dhAsAya nama:
SrImadh yAmuNamuNayE nama:
SrI rAma misrAya nama:
SrI puNdarikAkshAya nama:
SrIman nAthamunayE nama:
SrImathE satakOpAya nama:
SrImathE vishvaksENAya nama:
sriyai nama:
SrIdharAya nama:
slOka guruparamparai (slOkam)

asmadh dhEsikam asmadhIya paramAchAryAn asEshAn
gurUn
SrImallakshmaNa yOgi pungava mahApUrNau
munimyAmunam
rAmam padhmavilOchanam munivaram nAtham
satadhvEshiNam
sEnEsam sriyam indhirA sahacharam nArAyaNam samsrayE
rahasya thraya anusandhAnam

(meditating on the 3 confidential manthras)
After reciting guru paramparai and meditating on that, we
recite rahasya thrayam - the three confidential manthrams.
thirumanthram - Om namO nArAyaNAya
dhvayam
SrIman nArAyaNa charaNau saraNam prapadhyE |
SrImathE nArAyaNAya nama: ||
charama slOkam (SrI krishNa charama slOkam)

sarvadharmAn parithyajya mAmEkam saraNam vraja |
aham thvA sarva pApEbhyO mOkshayishyAmi mAsucha: ||
SrI varAha charama slOkam

sthithE manasi susvasthE sarIrE sathiyO nara:
dhAthusAmyE sthithE smarththA visvarUpancha mAmajam
thathastham mriyamANanthu kAshtapAshANa sannibam
aham smarAmi madh bhaktham nayAmi paramAm gathim
SrIrAma charama slOkam

sakrudhEva prapannAya thavAsmIthi cha yAchathE |
abhayam sarva bhUthEbyO dhadhAmi yEthath vratham
mama ||
OrAN vazhi AchArya thaniyans

sourced from
https://guruparamparai.wordpress.com/thanians/
After rahasya thrayam, pUrvAchArya thaniyans are recited

starting from periya perumAL to maNavALa mAmunigaL.
periya perumAL (AvaNi – rOhiNi)

SrI sthanAbharaNam thEja: SrIrangEsayam AsrayE
chinthAmaNi mivOthvAntham uthsangE ananthabhOgina:
periya pirAtti (panguni – uthram)

nama: sriranga nAyakyai yath brO vibhrama bhEthatha:
IsEsithavya vaishamya nimnOnnatham itham jagath
sEnai mudhaliAr (ippasi – pUrAdam)

SrIrangachandhramasam indhirayA viharthum
vinyasya visvachidha chinnayanAdhikAram
yO nirvahathya nisamanguLi mudhrayaiva
sEnAnyam anya vimukAs thamasi sriyAma
nammAzhwAr (vaikAsi – visAkam)

mAthA pithA yuvadhayas thanayA vibhUthi:
sarvam ya dhEva niyamEna madh anvayAnAm
Adhyasyana: kulapathEr vakuLAbhirAmam
srimath thadhangri yugaLam praNamAmi mUrdhnA
nAthamunigal (Ani – anusham)

nama: achinthya adhbudha aklishta jnAna vairAgya rAsayE
nAthAya munayE agAdha bhagavadh bhakthi sindhavE
uyyakkondAr (chithrai – kArthigai)

nama: pankaja nEthrAya nAtha: sri pAdha pankajE
nyastha sarva bharAya asmath kula nAthAya dhImathE
maNakkAl nambi (mAsi – magam)

ayathnathO yAmunam Athma dhAsam alarkka pathrArppaNa
nishkrayENa
ya: krIthvAnAsthitha yauvarAjyam namAmitham rAmamEya
sathvam
ALavandhAr (Adi – uthrAdam)

yath padhAmbhOruhadhyAna vidhvasthAsEsha kalmasha:
vasthuthAmupayA dhOham yAmunEyam namAmitham
periya nambi (mArgazhi – kEttai)

kamalApathi kalyANa guNAmrutha nishEvayA
pUrNa kAmAya sathatham pUrNAya mahathE nama:
emperumAnAr (chithrai – thiruvAdhirai)

yOnithyam achyutha padhAmbuja yugma rukma
vyAmOhathas thathitharANi thruNAya mEnE
asmadhgurOr bhagavathOsya dhayaikasindhO:
rAmAnujasya charaNau sharaNam prapadhyE
embAr (thai – punarpUsam)

rAmAnuja padha chAyA gOvindhAhva anapAyinI
thadhA yaththa svarUpA sA jIyAn madh visramasthalee
bhattar (vaikAsi – anusham)

SrI parAsara bhattArya SrIrangEsa purOhitha:
SrIvathsAnga sutha: SrImAn shrEyasE mEsthu bhUyasE
nanjIyar (panguni – uthram)

namO vEdhAntha vEdhyAya jagan mangaLa hEthavE
yasya vAgAmruthAsAra bhUritham bhuvana thrayam
nampiLLai (kArthigai – kArthigai)

vEdhAntha vEdhya amrutha vArirAsEr
vEdhArtha sAra amrutha pUramagryam
AdhAya varshantham aham prapadhyE
kAruNya pUrNam kalivairidhAsam
vadakku thiruvIdhi piLLai (Ani – swAthi)

sri krishna pAdha pAdhAbjE namAmi sirasA sadhA
yath prasAdha prabhAvEna sarva sidhdhirabhUnmama
piLLai lOkAchAryar (ippasi – thiruvONam)

lOkAchAryAya guravE krishNa pAdhasya sUnavE
samsAra bhOgi santhashta jIva jIvAthavE nama:
thiruvAimozhi piLLai (vaikAsi – visAkam)

nama SrIsailanAthAya kunthI nagara janmanE
prasAdhalabdha parama prApya kainkaryasAlinE
azhagiya manavALa mAmunigaL (ippasi – thirumUlam)

SrIsailEsa dhayA pAthram dhIbhakthyAdhi guNArNavam
yathIndhra pravaNam vandhE ramya jAmAtharam munim
ponnadikkAl jIyar (purattAsi - punarpUsam) - recited by

vAnamAlai mutt sishyas
ramya jAmAthru yOgIndhra pAdharEkhA mayam sadhA
thathA yaththAthma saththAdhim rAmAnuja munim bhajE
After this, ones own AchArya's mutt/thirumALigai paramparai

thaniyans are recited.
Subsequently one performs sandhyA vandhanam and

mAdhyAhnikam (thiruvArAdhanam is to be performed around
noon time after mAdhyAhnikam).
slOkam for manthra snAnam to purify oneself
Note: during the time between morning anushtAnams

and thiruvArAdhanam one could have been
contaminated - so this purification step.
bhuvi mUrdhni thathAkAsE mUrdhnyAkAsE thathA bhuvi |

AkAsE bhuvi mUrdhnisyAth ApOhishtEthi manthratha: ||
and recite,
ApO hishtA mayObhuva: |

thA na UrjE dhadhAthana: |
mahE raNAya chakshasE |
yOvach chivathamO rasa: |
thasya bhAjayathEha na: |
usathIriva mAthara: |
thasmA arangamAma va: |
yasya kshayAya jinvatha |
ApO janayathA cha |
slOkam to be recited with reverence while collecting

thuLasi leaves
thulasyamrutha jaNmAsi sadhA thvam kEsavapriyE |
kEsavArththam luNAmi thvAm varadhA bhava sObanE ||
(Note: thuLasi leaves cannot be plucked on all days -

there are certain restrictions)
Common thaniyans
(recited while arranging the utensils, etc., in front of
kOyilAzhwAr - sannidhi) - sourced from
http://divyaprabandham.koyil.org/?page_id=11
 thanian glorifying maNavALa mAmunigaL –

composed by namperumAL (SrI ranganAthan)
SrIsailEsa dhayApAthram dhIbhakthyAdhi guNArNavam
yathIndhra pravaNam vandhE ramya jAmAtharam munim
 thanian glorifiying ponnadikkAl jIyar – composed by

dhoddaiyangAr appai (one of the ashta dhik gajas –
eight primary disciples of ponnadikkAl jIyar) - recited
by vAnamAmalai mutt sishyas and sishyas of
AchArya thiruvamsams that followed ponnadikkAl
jIyar
ramya jAmAthru yOghIndhra pAdharEkhA mayam sadhA

thathA yaththAthma saththAdhim rAmAnuja munim bhajE
 thanian glorifying our guruparamparai – composed

by kUraththAzhwAn
lakshmInAtha samArambhAm nAthayAmuna madhyamAm
asmadhAchArya paryanthAm vandhE guruparamparAm
 thanian glorifying emperumAnAr (SrI rAmAnuja) –

composed by kUraththAzhwAn
yOnithyam achutha padhAmbhuja yugma rukma
vyAmOhathas thadhitharANi thruNAya mEnE
asmadh gurOr bhagavathOsya dhayaika sindhO:
rAmAnujasya charaNau saraNam prapadhyE
 thanian glorifying nammAzhwAr – composed by

ALavandhAr
mAthA pithA yuvathayas thanayA vibhUthi:
sarvam ya dhEva niyamEna madhanvayAnAm
Adhyasyana: kulapathEr vakuLAbirAmam
SrImath thadhangriyugaLam praNamAmi mUrdhnA
 thanian glorifying AzhwArs and emperumAnAr –

composed by parAsara bhattar
bhUtham sarascha mahadhAvaya bhattanAtha
SrI bhakthisAra kulasEkara yOgivAhAn
bhakthANgri rEnu parakAla yathIndhra misrAn
SrImath parAngusa munim praNathOsmi nithyam
Note: Starting at this point dhivya prabandham

pAsurams are recited regularly. During anadhyayana
kAlam, we recite upadhEsa raththina mAlai and
thiruvAimozhi nURRanthAdhi pAsurams in place of
dhivya prabandha pAsurams.
slOkams/pAsurams recited while lighting the lamp in

front of the sannidhi
vaiyam thagaLiyA vArkadalE neyyAga

veyya kadhirOn viLakkAga
seyya sudar AzhiyAn adikkE sUttinEn sol mAlai
idarAzhi nIngugavE enRu (muthal thiruvanthAdhi 1)
anbE thagLiyA ArvamE neyyAga

inburugu chinthai idu thiriyA
nanburugi gyAnach chudar viLakku ERRinEn nAraNarku
gyAnath thamizh purindha nAn (iraNdAm thiruvanthAdhi 1)
thirukkandEn pon mEni kaNdEn

thigazhum arukkan aNi niRamum kaNdEn
seruk kiLarum pon Azhi kaNdEn puri sangam kaikkaNdEn
en Azhi vaNNan pAl inRu (mUnRAm thiruvanthAdhi 1)
slOkams recited before opening the door of the sannidhi

Offer full praNAmams and recite following slOkams:
aparAdha sahasra bhAjanam pathitham bhIma bhavarNavO
dharE|
agathim saraNAgatham harE krupayA kEvalamAthmasAth
kuru || (sthOthra rathnam 48)
na dharma nishtOsmi na chAthmAvEdhI na bhakthimAn

thvachcharaNAravindhE |
akinchanOnanyagathich charaNya thvathpAdhamUlam
saraNam prapadhyE || (sthOthra rathnam 22)
jithanthE pundarIkAksha namasthE visvabhAvana |

namasthEsthu hrushIkEsa mahApurusha pUrvaja ||
(jithanthE sthOthram 1)
dhEvAnAm dhAnavAnAm cha sAmAnyam adhidhaivatham |

sarvadhA charaNadhvandhvam vrajAmi saraNam thava ||
(jithanthE sthOthram 2)
kausalyA suprajA rAma! pUrvA sandhyA pravarthathE |

uththishtta narasArdhUla karthavyam dhaivamAhnikam ||
(SrI rAmAyaNam, SrI vEnkatEsa suprabAtham)
uththishttOththishtta gOvindha! uththishtta garudadhvaja! |
uththishtta kamalA kAntha! thrailOkyam mangaLam kuru ||
(SrI rAmAyaNam, SrI vEnkatEsa suprabAtham)
nAyakanAi ninRa nandhagOpanudaiya

kOyil kAppAne! kodith thOnRum thOraNa
vAyil kAppane! maNikkadavam thAL thiRavAy
Ayar siRumiyarOmukku aRaipaRai
mAyan maNivaNNan nennale vAy nErndhAn
thUyOmay vandhOm thuyilezhap pAduvAn
vAyal munnam munnam mARRAdhE ammA
nI nEya nilaik kadhavan nIkkelor empAvAi (thiruppAvai 16)
mAri malai muzhanjil mannik kidanthuRangum

sIriya singam arivuRRu thI vizhiththu
vEri mayir ponga eppAdum pErndhudhaRi
mUri nimirndhu muzhangip purappattu
pOdharumA polE nI pUvaip pUvaNNA!
un kOyil ninRu inganE pOndharuLi kOppudaiya
sIriya singAsanaththirundhu yAm vandha
kAriyam ArayndharuLElOr empAvai
(thiruppAvai 23)
anRu ivvulagam aLandhAy! adi pORRi

sendranguth thennilangai chettrAy! thiral pORRi
ponRach chagadamudhaiththAy! pugazh pORRi
kanRu kuNilA eRindhAy! kazhal pORRi
kunRu kudaiyA edutthAy! guNam pORRi
venRu pagai kedukkum nin kaiyil vEl pORRi

enRenRum un sevakamE Eththi paRai koLvAn
inRu yAm vandhOm irangElOr empAvAi (thiruppAvai 24)
kUrmAdhIN dhivyalOkAN thadhanu maNimayam maNdapam

thathra sEsham
thasmim dharmAdhipItam thadhupari kamalam
chAmaragrAhiNIch cha |
vishNum dhEvIr vibhUshAyudhagaNam urakam pAdhukE
vainathEyam
sEnEsam dhvArabhAlAn kumudhamukagaNAn
vishNubakthAn prapadhyE || (purANa slOkam)
Open the doors of the sannidhi clapping the hands 3

times at this point.
angaNma gyAlathu arasar abhimAna
bangamAy vandhu nin paLLikkattil kIzhE
sangamiruppAr pOl vandhu thalaippeydhOm
kiNkiNi vAych cheydha thAmaraip pUp pOlE
semkaN chiRuch chiRidhE emmEl vizhiyAvO
thingaLum Adiththiyanum ezhundhAl pOl
angaN iraNdum koNdu engaL mEl nOkkudhiyEl
engaL mel sApam izhindhElOr empAvAi (thiruppAvai 22)
savyam pAdham prasArya srithadhurithaharam dhakshiNam

kunjayithvA
jAnunyAdhAya savyEtharam itharabhujam nAgabhOgE
nidhAya |
pachchAth bhAhudhvayEna prathipatachamanE dhArayan
sangachakrE
dhEvibhUshAdhi jushtO vitharathu bhagavAn sarma
vaikuNtanAtha: || (purANa slOkam)
Recite the following pAsuram while removing the flowers

from previous day
uduththuk kaLaintha nin pIthaka vAdai uduththuk

kalaththathuNdu
thoduththa thuzhAi malar sUdikkaLainthana sUdum
iththoNdargaLOm
viduththa thisaik karumam thiruththith thiruvONath
thiruvizhavil
paduththa painnAgaNaip paLLi koNdAnukkup pallANdu
kURuthumE (thiruppallANdu 9)
Perform manthrAsanam
Perform snAnAsanam - Recite purusha sUktham,
nArAyaNa sUktham, vishNu sUktham, SrI sUktham, bhU
sUktham, nILA sUktham, periyAzhwAr thirumozhi
veNNeyaLaintha kuNungu padhigam - as much as time
permitting.
Start alankArAsanam
First recite these slOkam/pAsuram.

gandhadhvArAm dhurAdharshAm nithyapushtAm karIshiNIm |
IsvarIgum sarvabhUthAnAm thvAmihOpahvayE sriyam ||
(SrI sUktham)
pUsum sANdhu ennenjamE punaiyum kaNNi enathudaiya

vAchagam cheymAlaiyE vAnpattAdaiyum ahthE
thEsamAna aNikalanum enkaikUppuch cheygaiyE
Isan gyAlamuNdumizhntha eNthai EkamUrththikkE
(thiruvAimozhi 4.3.2)
slOkam/pAsurams recited while offering dhUpam

(incense)
Om dhUrasi dhUrva dhUrvantham dhUrvatham yOsmAn

dhUrvathi tham dhUrvayam vayam dhUrvAmas thvam
dhEvANAm asi
dhUpam AkrApayAmi (rig vEdham)
parivathil IsanaippAdi virivathu mEvaluRuvIr

pirivagai inRi nannIr thUy purivadhuvum pugai pUvE
During anadhyayana kAlam recite:

parivathil Isanpadiyai paNbudanE pEsi
ariyanalan ArAdhanaikkenRu
urimaiyudan OthiyaruL mARan ozhiviththAn ivvulagil
pEthaiyargaL thangaL piRappu
(thiruvAimozhi nURRanthAdhi 6)
slOkam/pAsurams recited while offering dhIpam (lamp)

udhdhIpyasva jAthavEdhOpagnan nirruthim mama |
pasUgumscha mahyamAvaha jIvanamcha dhichO dhicha ||
(mahA nArAyaNa upanishadh)
vaiyam thagaLiyA, anbhE thagaLiyA, thirukkaNdEn

pAsurams (included previously)
mangul thOy senni vadavEngadaththAnai

kangul pugundhArgaL kAppanivAn
thingaL sadaiyERa vaiththAnum thAmarai mElAnum
kudaiyERath thAm kuviththuk koNdu
(nAnmugan thiruvanthAdhi 43)
maNthra pushpam/vEdhArambam (beginning of vEdham, etc)
hari: Om. agnimILE purOhitham yagyasya dhEvam ruthvijam

hOthAram rathNadhAthamam || hari: Om.(rig vEdham)
hari: Om. ishE thvOrjE thvA vAyavas sthOpAyavas stha

dhEvO vassavithA prArppayathu srEshtathamAya karmaNO ||
hari: Om.(yajur vEdham)
hari: Om. agna AyAhi vIthayE gruNAnO havyadhAthayE |

ni hOthA sathsi barhishi || hari: Om. (sAma vEdham)
hari: Om sam nO thEvIrabishtaya ApO bavanthu pIthayE |

sam yO rabisravanthu na: || hari: Om. (atharvaNa vEdham)
OmithyagrE vyAharEth |
nama ithi paschAth |
nArAyaNAyEthi uparishtAth |
OmithyEkAksharam |
nama ithi dhvE aksharE |
nArAyaNAyEthi panchAksharANi |
Ethadh vai nArAyaNasyAstAksharam padham |
yO ha vai nArAyaNasyAshtAksharam padhamithyEthi |
anapabruva sarvamAyurEthi |
vindhathE prAjApathyam rAyaspOsham gaupathyam |
thathO amruthathvam asnuthE thathO amruthatvam asnutha ithi |
ya yEvam vEdha |
ithyupanishath | (upanishadh)
atha karmANyAchArAdhyAni gruhyanthE udhagayana

pUrvapaksharaha: puNyAhEshu kAryANi yagyOpavIthinA
pradhakshiNam |
ichchAmO hi mahAbhum raghuvIram mahAbalam |

gajEna mahathA yAntham rAmam chatrAvruthAnanam ||
(SrI rAmAyaNam)
tham dhrustvA sathruhanthAram maharshINAm sukhAvaham |

babhUva hrushtA vaidhEhI bharthAram parishasvajE ||
(SrI rAmAyaNam)
thAsAmAvirabhUchchauri: smayamAna mukhAmbuja: |

pIthAmbaradhara: sragvI sAkshAn manmatha manmatha: ||
(SrI bhAgavatham)
Esha nArAyaNa SrImAn kshIrArNava nikEthana: |

naga paryankam uthsrujya hyAgathO mathurAm purIm ||
(SrI vishNu purANam)
vaikuNtEthu parE lOkE sriyA sArdhdham jagathpathi: |

AsthE vishNur achinthyAthmA bhakthair bhAgavthais saha ||
(linga purANam)
chenRAl kudaiyAm irundhAl singAsanamAm

ninRAl maravadiyAm nIL kadaluL enRum puNaiyam
aNiviLakkAm pUmpattAm pulkum aNaiyAm
thirumARku aRAvu (2 times) (mudhal thiruvanthAdhi 53)
During anadhyayana kAlam, instead of above pAsuram,

please recite:
emperumAnAr dharisanam enRE ithaRku
namperumAL peyarittu nAtti vaiththAr
ampuviyOr indhath tharisanaththai emperumAnAr vaLarththa
anthach cheyal aRigaikkA (upadhEsa raththina mAlai 38)
kadhA punas sanka rathAnga kalpaka dhvaja aravindha

ankusa vajra lAnchanam |
trhivikrama thvath charaNAmbuja dhvayam madhIya
mUrdhAnam alankarishyathi || (sthOthra rathnam 31)
SrI mAdhavAngri jalajadhvaya nithya sEvA

prEmA vilAsaya parAnkusa pAdha bhaktham |
kAmAdhi dhOsha haram Athma padhAsrithAnAm
rAmAnujam yathipathim praNamAmi mUrdhnA ||
(yathirAja vimsathi 1)
archanai (Use thuLasi leaves and flowers):

Om kEsavAya nama:
Om nArAyaNAya nama:
Om mAdhavAya nama:
Om gOvindhAya nama:
Om vishNavE nama:
Om madhusUdhanAya nama:
Om thrivikramAya nama:
Om vAmanAya nama:
Om SrIdharAya nama:
Om hrushIkEsAya nama:
Om padhmanAbhAya nama:
Om dhAmOtharAya nama:
Om sriyai nama:
Om amruthOdhbhavAyai nama:
Om kamalAyai nama:
Om chandhrasOdharyai nama:
Om vishNu pathnyai nama:
Om vaishNavyai nama:
Om varArOhAyai nama:
Om hari vallabhAyai nama:
Om sArngiNyai nama:
Om dhEva dhEvyai nama:
Om lOkasundharyai nama:
Om mahAlakshmyai nama:
After this sEvAkAlam starting with common thanians and as

much pAsurams recitation possible.
bhOjyAsanam
Prepare bhOgam (food) and offer to perumAL, thAyArs,
AzhwArs, AcharyAs.
While offering bhOgam to perumAL recite following
slOkams/pAsurams:
kUdarai vellum sIr gOvindhA! unthannaip

pAdip paRai koNdu yAm peRum sanmAnam
nAdu pugazhum parisinAl nanRAga
sUdagamE thOLvaLaiyE thOdE sevippUvE
pAdagamE yenRaNaiyap palkalanum yAm aNivOm
Adai uduppOm adhan pinnE pAl soRu
mUda ney peydhu muzhankai vazhivAra
kUdiyirundhu kuLirndhElOr empAvAi (thiruppAvai 27)
nARuNaRum pozhil mAlirunchOlai nambikku

nAn nURuthadAvil veNNey vAynErndhu parAvivaiththEn
nURuthadA niRaintha akkAravadisil sonnEn
ERuthiruvudaiyAn inRuvaNthivai koLLunkolO
(nAchiyAr thirumozhi 9.6)
ulagam uNda peruvAyA ulappil kIrththi ammAnE

nilavum chudarchUzhoLi mUrththi nediyAy adiyEn AruyirE
thiladham ulagukkAy ninRa thiruvEnkadaththu emperumAnE
kulathOl adiyEn unapAdham kUdumARu kURAyE
yA prIthir vidhurArpithE muraripO: kunthyarpithE yA dhrusI

yA gOvardhana mUrdhNi ya cha pruthukE sthanyE
yasOdhArpithE
bhAradhwAja samarpithE sabarikA dhaththE AdharE yO
sthitham
yA prIthir munipathni bhakthi rachithE prIthyarpithE thAm
kuru (krishNa karNAmrutham)
Finally, offer the bhOgam saying "adiyEn mEvi amarginRa

amuthE! ArAvamuthE amudhu seytharuLa vENdum" (4
times) - I am offering this nectar! Oh dear unexhaustible
nectar (bhagavAn), Please mercifully accept this.
Offer Arathi (after naivEdhyam) with this slOkam:

thadh vishNO: paramam padham sadhA pasyaNthi sUraya:
dhivIva chakshurAthatham, thadhviprAsO vipanyavO
jAgruvAgum sasyamindhathE,
vishNOr ya: paramam padham (SrI vishNu sUktham)
paryApthyA anantharAyAyas sarva sthOmOthi rAthram

uththama
maharbhavathi sarvasyApthyai sarvasya jithyai sarvamEva
thEnApnOthi sarvam jayathi
Perform sARRumuRai
 Recite mangaLa slOkams (for perumALs, ANdAL,
nammAzhwAr, thirumangai AzhwAr, emperumAnAr,
mAmunigaL and all AchAryas mangaLa slOkam). Please
refer to https://guruparamparai.wordpress.com/mangala-
slokams/ for full listing.
 Recite sARRumuRai pAsurams
 Recite seyya thAmaraithth thALiNai vAzhiyE... (vAzhi
thirunAmam of mAmunigaL)
 Recite thiruviruntha malarth thALgaL vAzhiyE... (vAzhi
thirunAmam of ponnadikkAl jIyar) - for vAnamamAlai mutt
sishyas
 Recite OrAN vazhi AchArya vAzhi thirunAmams and
vAzhi thirunAmams of any other AzhwAr/AchAryas having
their thirunakshathram on that particular day. Please refer
to https://guruparamparai.wordpress.com/vazhi-
thirunamams/ for full listing.
paryankAsanam
Recite following slOkams and close the doors of the sannidhi
pannagAdhIsa paryankE ramA hasthOpa thAnakE |
sukham sEshva gajAdhrIsa sarvA jAgratha jAgratha ||
kshIrasAgara tharanka sIkarA, sAra thArakitha chAru

mUrththayE |
bhOgi bhOgi sayanIya sAyinE mAdhavAya madhu vidhvishE
nama: || (mukundha mAlA)
Offer full praNAmams and recite:

upachArApadhEsEna kruthAnaha raharmayA |
apachArAn imAn sarvAn kshamasva purushOththama ||
uRakal uRakal uRakal oN sudar AzhiyE sangE

aRaveRi nAndhaka vALE azhagiya sArngamE thaNdE
iRavu padAmal irundha eNmar ulOga pAlIrgAL
paRavai araiyA uRagal paLLi aRai kuRik koNmin
(periyAzhwAr thirumozhi 5.2.9)
panikkadalil paLLikOLai pazhagavittu

Odi vandhu en manakkadaluL vAzha valla mAya maNALa
nambI
thanik kadalE thanichchudarE thani ulagE enRenRu
unakku idamAi irukka ennai unakku uriththaakkinayE
(periyAzhwAr thirumozhi 5.4.9)
adiyen sarathy ramanuja dasan , adiyen venkatesh ramanuja

dasan
Sources: jIyar padi, kAnchIpuram PB aNNangarAchArya
swamy's nithyAnushtAna padhdhathi
SrImathE ramyajAmAthru munIndhrAya mahAthmanE |

SrIrangavAsinE bhUyAth nithyaSrIr nithya mangaLam ||

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SrIvaishNava

Published by Sri VaraVaraMuni Sambandhi Trust

Book code: E-05-SVT-01-D Second Edition: 2021 June

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

Our AzhwArs and AchAryas have showed us two great

 get these books for oneself and develop/refresh

Reading the principles explained by our pUrvAchAryas in

With the intent of spreading this divine knowledge far

Please send a mail to koyil.org@gmail.com or a message

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

Full list of printed books available at

Kindly download “kOyil” app from Google Play Store or Apple

1. Respect SrIvaishNavas irrespective of their varNam, ASramam,

worshiping dhEvathAntharams (dhEvi dhEvathAs - dhEvathAs such as

(according to pUrvAchAryas' explanations) and putting those

SrIman nArAyaNa mercifully descends into the temples,

thiruvArAdhanam is a very important aspect for

As we would see further in the book, our pUrvAchAryas have

mAmunigaL’s jIyar padi and kAnchIpuram SrI u. vE. P B

were the main reference granthams to prepare this detailed

By the divine grace of emperumAn/AzhwArs/AchAryas and

adiyen sarathy ramanuja dasan

Web: http://koyil.org , http://ponnadi.blogspot.com,

SrIman nArAyaNan out of his causeless mercy manifests

As part of becoming a SrIvaishNava, we undergo pancha

AchArya. samskAram means purificatory process - a process

periya nambi (mahA purNa) performing pancha samskAram

pancha samskaram is understood from the following

 thApa (heat) - sanka chakra lAnchanam - heated

 yAga - dhEva pUja - learning the thiruvArAdhanam

As it is explained by our pUrvAchAryAs, the goal of of pancha

 As sAsthram say, "thathva gyAnAn mOksha lAbha:" - by

In this article, we will go through various pramAnams that

Current (and sad) situation is - the daily thiruvArAdhanam is

The reasons for not performing thiruvArAdhahnam is mostly

In the following sections, we will see the importance of

One who accepts vEdham as authority must try to follow the

The five sections are:

 abhigamanam - waking up (before brahma muhurtham -

Here, ijja (yAgam) is the process of dhEva pUja (worshipping

Only after going through the pancha samskAram, one is

It is interesting to note that periyavAchAn piLLai in

ithihAsams/purANams - upa brahmaNams - through

In SrI rAmayanam, SrI rAma himself performs

SrI rAma handing over SrI ranganAthan to vibhIshaNAzhwAn

In purAnams also, the importance of thiruvArAdhanam is

The famous verse in SrI bhAgavatham which highlights the

sravaNam kIrthanam visNO: smaraNam pAdhasEvanam

This explains the various ways to worship emperumAn. Many

In gAruda purAnam, while explaining the eight qualities of his

madh bhaktha jana vAthsalyam, pujAyAm anumOdhanam,

The two important points here are pujAyAm anumOdhanam -

bhagavath githA - direct words of krishNa

In many slokAms krishNa himself stresses the importance of

Twice he says "man manA bhava madh bhaktha: madh yAji

Our pUrvAchAryAs also identify "yE yathA mAm

In "pathram pushpam palam thOyam yO mE bhakthyA

These are all naturally part of our thiruvArAdhanam process

He further says in "yagya sishtAsina:..." (3.13) slOkam, that

aruLicheyal (dhiyva prabhandhams which are of great

In aruLicheyal, there are many pAsurams which

thamar uganthathu evvuruvam (mudhal thiruvanthAdhi)

poigai AzhwAr beautifully highlights emperumAn assumes

sUttu nan mAlaigaL - thiruvArAdhanam of nithyasUris