SrIvaishNava thiruvArAdhanam

SrI:
SrImathE SatakOpAya nama: 
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:
SrI vAnAchala mahAmunayE nama:

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 https://granthams.koyil.org/2012/10/07/archavathara-anubhavam-parathvadhi-panchakam/. 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.

bhagavan-5-forms



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.

pancha-samskAram.jpg
 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 sAsthrAs 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 emperumAns.

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.


srirangam golden vimana history
 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.

arjun-krishna


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)

paramapadhanathan.jpg

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.

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).
Original-Emperumanar_Sriperumpudur_2
mamunigal-srirangam
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”.



bhattarsOmAsiyANdAn



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 appAmaNavALa 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. 


Annexure: 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



thiruvaradhanam.png



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 cleansing emperumAn’s mouth
  • 4 – kaNdUsham (rinsing), snAnIyam (bathing), madhuvargam (honey etc), pAnIyam (water for bhOjyAsanam), kaNdUsham for each Asanam respectively
  • 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 aLandhan 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 kaLindha” 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 vEnNdum.
  • 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.
  • Fill fresh thIrtham in to all vattils (utensils). 
  • offer arghyam, pAdhyam, Achamanam.
  • 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 

    • podhu thanians starting from “srisailEsa dhayApAthram”
    • 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. 
    • 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 https://kaarimaaran.com/sevakalam/ 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

  • offer arghyam, pAdhyam, Achamanam.
  • 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 arghyam, pAdhyam, Achamanam.
  • offer Araththi – chant “thadh vishnOr paramam padham….”
  • 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.

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.

Collection of pramANams (slOkams/pAsurams) used in thiruvArAdhanam can be viewed at
https://granthams.koyil.org/2014/12/srivaishnava-thiruvaradhanam-pramanams/

Obstacles/hurdles while performing thiruvArAdhanam are explained in detail at https://granthams.koyil.org/2014/03/virodhi-pariharangal-16/.

adiyen sarathy ramanuja dasan
 

29 thoughts on “SrIvaishNava thiruvArAdhanam”

  1. We have requested sri u.ve. dheivanAyakam swamy for that and he is willing to do that. But we have not managed to find the time and some one who can record and edit it for us. Let us see if we can do it soon.

    Reply
  2. adiyen read all procedures for thiruvaradhanam ,and understood ,t was told that lagu thiruvarahdnam ,people who are going to office can perform ,as told one of our devotees a small video will be useful to all devotees, explanation is very simple can be easily understood.
    .

    Reply
  3. thanks for the feedback.
    we were suppose to do a video long ago but were unable to coordinate so far.
    for laghu thiruvArAdhanam, it basically includes:
    * open kOil AzhwAr (temple room)
    * arghya, pAdhya, Achamanam
    * thirumanjanam
    * thiruppallANdu, thiruppAvai, etc – whatever we can recite in the available time
    * offer bhOgam to emperumAn
    * sARRumuRai
    * close the kOil AzhwAr
    – all this will probably take less than 30 minutes.

    adiyen sarathy ramanuja dasan

    Reply
  4. swami can you let us know during this anadhyana kalam what do we recide in place of the divya prabandha pasurams like we recite nayaganay ninra during opening… and then immediately after we recite, angannyalam, marimarai, anrivulagam, chitransirukale and pallandu… and so on many such pasurams during the thiruvaradhanam, including sennal kudayam during mantrapushpam.. can you kindly enlighten what can be recited in place

    adiyen ramanuja dasan

    Reply
  5. swamy,

    generally, during anadhyana kAlam, we dont recite AzhwAr pAsurams. During opening the kOil AzhwAr, we recite jitanthE sthOthram (first 2 slOkams), kausalyA suprajA rAma slOkam, kUrmAdhIn slOkam (these are recited normally as well) and directly open the door. again, there is no limit to remembering/meditating on AzhwAr pAsurams in heart/mind while opening the door.

    Similarly, during thirmanjanam, after reciting sUkthams, we recite veNNai aLaintha kuNungum padhigam and a few extra pAsurams – during anadhyayana kAlam, we just stop with sUkthams.

    During manthra pushpam, we recite "chenRAl kudaiyAm" pAsuram normally. During anadhyayanam, we recite "emperumAnAr dharisanam enRE" pAsuram in place of that.

    For sARRumuRai, we recite upadhEsa rathina mAlai and thiruvAimozhi nURRanthAdhi pAsurams instead of "chiRRam chirukAlE" and "pallANdu pallANdu" pAsuram followed by "sarva dhEsa sadhA kAlE…" routine and vAzhi thirunAmams.

    adiyen sarathy ramanuja dasan

    Reply
  6. Very well drafted & thanks for sharing. The emphazing point is "having emperumAn at home and not performing thiruvArAdhanam is like inviting some one to our house and turning away".

    Reply
  7. Swamin,

    Thank you for the details of Laghu Aradhanam. It is important for all prapannars to engage in thiruvAradhanam, even on a small scale. Personally, it has become a way to relax and focus on what is important in life.

    adiyen

    Reply
  8. hari: Om |

    agnimILE purOhitam yaGYyasya dEvam rutvijam |

    hOtAram ratnadhAtamam |

    hari: Om ||

    hari: Om |

    iShE tvOrjE tvA vAyavasthO pAyavastha dEvO va: savitA

    prArpayatu shrEShThatamAya karmaNE |

    hari: Om ||

    hari: Om |

    agna AyAhi vItayE gruNAnO havyadAtayE |

    nihOtA satsi barhiShi |

    hari: Om ||

    hari: Om |

    sannO dEvIrabhiShTaya ApO bhavantu pItayE |

    samyOrapisravantu na: |

    hari: Om ||

    OmityagrE vyAharEt | nama iti pashchAt |

    nArAyaNAyEtyupariShTAt | OmityEkAkSharam |

    nama iti dvE akSharE | nArAyaNAyEti panjchAkSharANi |

    Etadvai nArAyaNasyAShTAkSharam padam | yO ha vai

    nArAyaNasyAShTAkSharam padamadhyEti |

    anapabravassarvamAyurEti | vindatE prAjApatyam

    rAyaspOSham gaupatyam | tatO-mrutatvamashnutE

    tatO-mrutatvamaShnuta iti | ya yEvam vEda |

    ityupaniShat |

    – Dasan, Vishnu Kovil Kandhadai.

    Reply
  9. Swamy, Thanks for this wonderful guide.
    Devarir has mentioned that Thiruvaradhanam needs to be performed thrice a day(as per pUrva/uththara dhinacharyai).
    But in the steps Devarir has mentioned that Thiruvaradhanam needs to be done after mAdhyAnhikam – around noon time.

    Also Dhevarir has mentioned
    Simple thiruvArAdhanam in the morning after morning sandhyAvandhanam
    Elaborate thiruvArAdhanam after mAdhyAhnikam
    Simple thiruvArAdhanam after evening sandhyAvandhanam

    Does simple thiruvaradhanam mean laghu thiruvaradhanam(including thirumanjanam).

    Adiyen Ramanuja Dasan

    Reply
  10. thanks for the feedback swamy.
    simple thiruvArAdhanam means – lighting the lamp(s), opening the kOyilAzhwAr, offering arghya/pAdhya/Achamanam, offering some fruits (fresh or dry) and reciting few slOkas/pAsurams.
    For example, in the morning one may recite suprabAtham and in the evening one may recite vishNu sahasranAmam (evening routine used to be followed in many households even 15 years ago).
    adiyen sarathy ramanuja dasan

    Reply
  11. sEvAkAlam means the session where we recite dhivya prabandham or other pUrvAchArya sthOthrams. On a daily basis, we should recite at least what is known as "nithyAnusandhAnam" (daily recital) – this includes thiruppallANdu, kaNNinuN chiRuth thAmbu, thiruppaLLiyezhuchchi, thiruppAvai, amalanAdhipirAn, kOyil thiruvAimozhi, rAmAnusa nURRanthAdhi, upadhESa raththina mAlai and few other prabandhams/sthOthrams.

    adiyen sarathy ramanuja dasan

    Reply

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