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

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.

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

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. 

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

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.

• 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 arghyam, pAdhyam, Achamanam.

• 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.

• 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/.