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Source: http://www.srivaishnavam.com/faq.html
3.How does this branch differ from other Vaishnava religions like Madhva
Vaishnavas and Gaudiya vaishnavas?
5.Is it true that Bhagavad Ramanuja did not use this term in any of his works?
6.If so, who has coined this word and does it mean that our religion is only 1000
years old?
7.It is said that Vishishtadvaita is also an advaita. What is the difference between
Vishishtadvaita and Advaita?
9.Advaitans and even Dvaitans claim that Sriman Narayana is their first acharya.
We also say that our pratama acharya is Sriman Narayana. Then where does
this lineage branch out starting from Sriman Narayana?
21.Why we should avoid eating garlic and onions when these vegetables are
supposed to have medicinal properties?
24.I have no knowledge about vedas or prabandhams. But I have deep devotion
towards PerumaL. Is this qualification enough to be a prapanna.
26.Why should we aspire to reach God’s abode when he is present every where
and he is keeping me happy here in the earth itself?
28.What’s role of women in our sampradayam? Why they are not allowed to
recite Veda or even Vishnu sahasranamam?
29.Can women recite Divya prabandham? Why in temples they don’t sit and
recite as ghosti?
31.Is it true that without the guidance of an Acharya we can’t realise the Lord?
32.Balarama is as an avatara is Lord Vishnu. At the same time, it is also told that
HE is incarnation of Adisesha. How both of these statements could be correct?
33.It is said that a true baktha won’t ask for anything from PerumaL. Is it not
selfish to ask for salvation from HIM. If HE feels that we deserve to be with HIM
at Lord’s abode, will HE not take us WITHOUT our asking or reminding for our
salvation?
39.In day to day life there are numerous problems and worries and although we
all know that the sufferings are due to our own karmas, is it wrong to seek the
help of Lord to help us out during this time of our suffering. When you approach
an Astrologer for finding out what could be done to overcome the suffering, they
advise to worship to one of the navagraha based on the planet position etc..
What should be done in such situations?
40.What is the viewpoint of the scriptures about the transmigration of the soul
after death. According to the scriptures, will the soul leave the body immediately
after death or will the soul be in the vicinity of the body after death till 10th /13th
day?
SrI VaishNavam is the only philosophy and practice which is flawless, eternal,
unshakable, universal truth. No one started this. It has no date of starting. It is
eternal. It is complete in itself, unparalleled, unsurpassed and therefore it is not a
branch of any religion. SrI VaishNavam is the philosophy and practice of the
Veda, which is not authored by anyone.
"Achit" denotes the insentient matter. Its nature is to change from one form to
another. It neither knows itself nor anything. Trigunya (matter having Satva,
Rajas and Tamas), Satva Soonya (Time which is devoid of Satva) and Sudha
Satva (matter having pure Satva without rajas and tamas) are the three types of
Achit.
"Asesha" denotes that there are innumerable Jeevaatmans. It applies for both
Chit and Achit. Upto this, it is clear that chit and achit are different entities.
"Asesha Chitachit Vastu Seshine" means that the Brahman has all the chit and
achit entities as his property. The term "Vastu" brings out the truth that these chit
and achit entities are real and not falsehood/illusion. This makes it clear that the
Brahman is different from all chit and achit entities and therefore the Brahman is
"Purushotthaman" as "Seshe" denotes clearly that Brahman is the lord/owner of
all chit and achit entities.
"Sesha Saayine" denotes that the Brahman reclines on the divine bed, which is
the coil of Adi Sesha - divine serpent. This further implicitly denotes that the
Brahman has divine form, divine abode, divine consort Shree, Bho and Nila and
all the divine royal things signifying his unparalleled and unsurpassed
supremacy.
Therefore the part of the verse "Asesha Chitachit Vastu Seshine Sesha Saayine”
brings out the meaning that the Brahman has "Ubhaya Vibhuthi" as his property.
"Ubhaya" means "Twin" and Vibhuthi means property. They are the Leela
Vibhuthi (the material worlds (from Chaturmuka Brahmaa's Satya Loka to
microorganisms), which are created sustained and destroyed by Brahman as his
sport (leela) and exist for his Leela rasa) and the Nitya Vibhuthi, which is the
transcendental divine world, called Shree Vaikunta Paramapadam. This part of
the verse therefore implicitly brings out the Pradhaana Pratitantram (key point) of
Visistadvaita, which is the sareera-aatma bhaava relation between the all chit -
achit entities and Brahman. As the Brahman supports, controls and owns all chit
and achit entities, he is the soul of all chit and achit entities. As all the chit and
achit entities are supported, controlled and owned by Brahman and exist for the
purpose of Brahman as inseparable attribute of Brahman, all the chit and achit
entities are Brahman's body. The Brahman is Purushoththama: Shreeman
Narayana: Vishnu: Vasudeva:
Nirmalaananta Kalyaana Nidhaye brings out the Ubhyalingam - the two
identifications of Brahman. As follows: "Nirmala" brings out "Akila Heya
Pratyaneekatvam" meaning "the Brahman is pure untouched by all the impurities
of the universe though he is present inside and outside everything. He is
"Aatma" soul of the universe called "Antaryaami" - meaning "He who controls
everything". "Ananta Kalyaana Nidhaye” brings out "Ananta Kalyaana
Gunaakaratvam" meaning "the Brahman is infinite with infinite divine/auspicious
attributes like power, strength, lordship, firmness, knowledge, resplendence
which are beyond the reach of our mind, sense organs and words. These
attributes bring out his "Paratvam" "ultimate supremacy". His attributes/qualities
like divine mercy brings out his "Sowlabhyam" "Easily available" nature.
"Vishnave" clearly points out that the Brahman is Lakshmi Pathi (Lord of Shree
Lakshmi) who pervades everything everywhere. Vishnu (Shreeman Narayanan)
is the Brahman. His omnipresence is conveyed by this name.
To summarise the Iswara Tatva concept, please note the following points:
The Brahman (God - Iswara) is Shreeman Naaraayanan who is
"Namaha" is not in the meaning of just saluting Lord Vishnu. It conveys the
"Hitam and Purushaartham" implicitly. Hitam is means to attain liberation. The
term "namaha" conveys meaning up to Saranaagathi at the lotus feet of Shree
Vishnu, which is total surrender. Similarly Bhakthi is also to be understood to
have been conveyed here implicitly.
"Namaha" with the names of Vishnu used here also implicitly conveys the
"Purushaartham" (goal, result) which is eternal service at the lotus feet of Lord
Vishnu and eternally experiencing the Lord in Shree Vaikunta Paramapadam.
Top
3.How does this branch differ from other Vaishnava religions like Madhva
Vaishnavas and Gaudiya vaishnavas?
It is to be noted that Advaita, Dvaita etc., are personal opinions of individuals and
they do not explain the entire Veda, Geeta and Brahma Sutras (Prastaana
Trayam). Many of these are not only against the Veda but also against logic and
rationality. Only Visistadvaita Shree Vaishnavam is the purport of Veda, Geeta
and Brahma Sutras.
“Visishtasya Advaitam” means – The Brahman qualified by all chit and achit
entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) is
without a second entity meaning unparalleled and unsurpassed. This brings out
the ultimate supremacy of Shreeman Narayana Para Brahman who is Akila Heya
Pratyaneeka: and Ananta Kalyaana Gunaakara:
“Visishtayoho Advaitam” means – The Brahman having the subtle (sukshma) chit
and achit entities as his Saareeram/Prakaaram/Viseshanam
(body/mode/attribute) before creation is the same Brahman having the expanded
(stUla) chit and achit entities as his Saareeram/Prakaaram/Viseshanam
(body/mode/attribute) after creation. This brings out the fact that Shreeman
Narayana Para Brahman is the only material cause and efficient cause of the
universe.
5.Is it true that Bhagavad Ramanuja did not use this term in any of his
works?
True. Our Visishtadvaita Shree Vaishnavam is the eternal matham of Veda and
therefore it is called as “Parama-Vaidika-matham”. Not only its philosophy
(sidhdantham) is parama-vaidikam but also its practice (anushtanam) is parama-
vaidikam.
6.If so, who has coined this word and does it mean that our religion is only
1000 years old?
This term was used as it precisely conveys the essence of our philosophy as told
above (visishtasya advaitam and visishtayoho advaitam) by many scholars. It is
eternal and therefore, there is no age for this.
Top
Dvaita is the philosophy, which is based on the bheda-srutis, which states that
the sentient soul (Jeevaatman), the insentient matter, and the Brahman are
different from one another. It stresses the difference between the entities
categorically as follows:
Differences between Brahman and Jeevaatman
Differences between one Jeevaatman and another Jeevaatman
Differences between Jeevaatman and insentient-matter
Differences between one insentient and another insentient matter
Differences between Brahman and insentient matter etc
Dvaita holds that the Brahman who is Vishnu (Narayanan) is just the efficient
cause (instrumental cause) in the creation of the universe. It stresses that only
Bhakthi as told in Upanishads through 32 vidyaas is the means to attain
liberation. It states that the goal is experiencing the bliss in Lord Vishnu’s
transcendental divine world Paramapada Shree Vaikuntam. It also recognizes
inequality in the status of liberated jivatmans also.
9.Advaitans and even Dvaitans claim that Sriman Narayana is their first
acharya. We also say that our pratama acharya is Sriman Narayana. Then
where does this lineage branch out starting from Sriman Narayana?
The above mentioned ritual is prescribed in the Saastra as mandatory for all
Vaidikas. Therefore, no one started this ritual.
“Azhvars” means “Divine Sage who is immersed in the ocean of infinite divine
qualities of Shreeman Narayana”.
Anya devathas are demi-gods like Chaturmuka-Brahmaa, Rudra, Indra etc. They
are all badhda-jivaatmas like us but having higher posts granted by the one and
only God Sriman Narayana:
Top
The Upanishads never speak of rituals related to anya devathas because their
aim is only to teach us about the swaroopa-roopa-guna-vibhuthi-iswaryam of
Brahman Shreeman Narayana: who is Para-devatha. The Veda’s pUrva-Bhaaga
speaks of various rituals related to various devathas. But he who studies the
Vedanta (Upanishad) realizes that even those rituals are in fact means to
worship only Shreeman Narayana: because the antaryAmi of all devatas is only
Sriman Narayana: and the demi-gods are only agents in giving the results. Only
Sriman Narayana: gives the result in all the rituals. But he who does the rituals as
mere worship of anya-devatas without the knowledge of Sriman Narayana: and
satvika-tyaga, never gets elevated to aspire for liberation. The anya-devata
worshiper only experiences the evil-samsara. It is a sin of highest order to even
think that Sriman Narayana: is equal to any anya-devata. Sriman Narayana: is
unparalleled and unsurpassed supreme self. The Veda has clearly established
that the one and only God is Purushoththama: Sriman Narayana:
21.Why we should avoid eating garlic and onions when these vegetables
are supposed to have medicinal properties?
Garlic, Onion etc., are not to be eaten because such things have the capacity to
stimulate rajasa-taamasa attributes. A person who aspires for Saatvika nature
must reject these things. But for medicine, if prescribed by doctor, then these
things can be taken as per the doctor’s prescription only for the cure of the
disease.
Sri Vaishnavas must do the duties without fail as ordered by the Saastra
according to their varna-aasrama. Sri Vaishnavas must do their karma with
Satvika-tyaga as obeying the order of Shreeman Narayana and only for the
pleasure of Shreeman Narayana. He must not do any kaamya, nishidha and
abhichaara karmas. He has to do the nitya karmas and naimitika karmas without
fail. The daily duties of Shree Vaishnavas are classified into five headings
namely
1. Abigamanam
2. Upaadaanam
3. Ijyaa
4. Swaadyaayam
5. Yogam
This qualification is more than enough to be a prapanna. But try to study the
works of our Aacharyas and Azhwars as per capacity and qualification. Swami
DESika in his SrImath Rahasya Traya Saram - SAstrIya niyamanAdhikAram has
ordered the prapanna (he who has adopted prapathi properly at the lotus feet of
divya dampathi) to do the following:
1. The prapanna has to study the SrI BhAshya and preach it. If he does not have
qualification or ability to do this, then
2. He has to study the “aruLichcheyal” which is nAlAyira-divya-prabandam. If he
does not have qualification or ability to do this, then
3. He has to do kainkaryam (services like supporting Bhagavath-ArAdhana,
thadiyArAdhana etc) in divya-desams. If he does not have qualification or ability
to do this, then
4. He has to contemplate on the secret meaning of the Dwaya-mantra. If this is
also not possible for him, then
5. He must do service without any ego obeying a qualified SrI VaishNava who is
mercifully accepting him.
On listening to the order of our Swami in this manner, one must realize the
importance given by our AchAryas to the study of grantas like SrI BhAshya and
Divya-Prabandams. These grantas cannot be studied just with the mere help of
books and translations. We being prapannas, must approach a qualified SrI
VaishNava AchArya and surrender to him and request him to kindly teach these
grantas. The importance of learning these grantas in this traditional manner
ensures that a person gets the precise comprehension regarding the tatva-hita-
purushArthas told in SAstra, which is ascertained only in our Visishtadvaita SrI
VaishaNava philosophy and practice.
When this is stressed, there was someone who questioned me – “What is the
need for a person to study these difficult grantas?” I replied that “when you get
some trouble regarding your health, are you not running behind all the doctors to
get it cured? You do so just because you have got extreme dedication to save
your body. Why not you think of having atleast a fraction of that dedication
towards the jIvAthma-vastu, which is the property of Sriman Narayana:. To save
yourself, you have to study our pUrvAchArya grantas and submit His property at
His lotus feet. Our AachArAs are full of mercy that they have written the grantas
in various levels thinking of various levels of readers. Not all their grantas are
tough. Nothing is comparable to our pUrvAchArya grantas. Atleast listen to the
easily comprehensible explanations given by “BhAgavatAs”. The person, who
questioned me, considered my answer as a practical answer, which made him to
think.
One must not give excuses (like “I do not know Sanskrit or Tamil”, “I have
lowkika works which will get affected if I spare sometime for the study of these
grantas”, “I will study after I get retirement”etc.,) to avoid the study of our
pUrvAchArya grantas. Without proper understanding of our SrI SampradAya a
person is likely to get agitated and confused with mathams like Advaita (implicit
atheism), ChAruvAka (explicit atheism) etc, and starts practicing something
irrelevant and irrational. Our Visishtadvaita SrI Vaishnava philosophy and
practice is not “belief” or “superstition”. It is the only philosophy and practice
which is flawless, eternal and clearly established using Sruthi and pramANa-
based-logic. It is the only matham, which enlightens and leads a person straight
to Parama-Padam-SrI Vaikuntam. That is why we are always directed to study
the pUrvAcharya grantams under the guidance of SrI VaishNava AchAryas in
traditional kAlakshEpam method.
Top
There are four goals namely Dharma, artha, kaama and moksha.
These three goals namely Dharma, artha, kaama are transitory and very limited
and are mundane goals. The fourth goal is Moksha, which is permanent and
unlimited. Moksha is liberation from all karmas and hence from the material
world, reaching the transcendental divine world Shree Vaikuntam and doing
eternal service to the lotus feet of Shreeman Narayana: and having infinite bliss.
Once a king went to forest for hunting, along with his servants and his one-year-
old son. He lost his son in the forest. He returned to his city with grief. Few forest-
dwelling-tribal people found the prince in the forest crying helplessly. They took
him to their settlement and brought him up for few years. The prince never knew
who he is and thought that he is also a tribal. He never did which is suitable for
his royal status but followed the entire tribal customs and practices. In fact, he
had no scope to distinguish the greatness of the pleasures suitable for a prince
and the daily routines of his tribal life. He took his tribal life as such. Also, he
never has any knowledge about his father who is a king but always looking for
his lost son.
Similar to this lost-prince, the jivaatmans are in the samsaara, bewildered by the
prakruthi, which has satva-rajas-tamas attributes. They rarely realize that the
“pleasures” that they get in samsaara like mundane comforts are not pleasures
but agony in disguise. They never think about the Lord Shreeman Narayana: who
is looking forward to uplift the suffering souls in the samsaara.
Coming back to our prince, one day, few Rishis by their wisdom, identified this
prince who has assumed miserable life. They approached the Prince and
explained to him the truth. They explained the pleasures of the royal state and
the miseries in his present life. They also approached the king and informed
about the prince. The king was overjoyed and considering the only relationship
that he has with the prince, he accepted the prince. He did the samskaaras for
the prince and then made him to get the equal enjoyment that he has.
Like this, the Aacharas out of mercy make the jivaatman to realize his swaroopa
“Seshatvam”. They bless him with pancha-samskaara and Bhara-nyaasa. They
make the Lord to accept the jivaatman. The Lord Shreeman Narayana mercifully
accepts the jivaatman and grants equal bliss that he has.
The Lord Shreeman Narayana is omnipresent. But we are not able to enjoy him
because of our karma. We are bound in the material world and are suffering in it
because of our karma. Enjoying the mundane comforts and being satisfied in it is
not appropriate to our swaroopa. Therefore, we have to aspire to reach God’s
abode and get our swaroopa realized appropriately.
28.What’s role of women in our sampradayam? Why they are not allowed to
recite Veda or even Vishnu sahasranamam?
Just like the man is entitled to uphold his dharma, the woman has to uphold her
dharma. Both have to follow what the saastra has prescribed to each one of them
specifically. The dharma-saastras, aaknika-grantas and smruthies categorically
prescribe these dharmas. Women are equally entitled to get the knowledge about
Brahman Shreeman Narayana but the way in which she has to get it is different
from that of man. This should not be misunderstood as “restriction”. The
recitation of Veda is not like telling the slokas. The Veda has to be learnt,
comprehended and applied with its six accessories namely siksha, chandas,
vyaakaranam, niruktham, jyothisham and kalpam. This is suitable only for man.
Vishnu Sahasranamam is also a mantra, which has to be chanted only by men
because it has to be chanted with nyaasa, pranavam etc. The woman can get the
same knowledge through listening to itihaasaas, satvika puraanas,
pUrvaacharya-stotras-grantas and divya-prabandams. She has to accompany
the man in doing all the vaidika karmas like yaagas. The Parama-vaidika-
matham considers both man and woman as its two eyes. She can adopt prapatti
and get salvation just like the man.
29.Can women recite Divya prabandham? Why in temples they don’t sit and
recite as ghosti?
Women can recite and sing Divya Prabandham. In temples, they can form a
separate ghosti and sing divya prabandam before the Lord. But the men-ghosti is
separate and generally it will comprise those who are regularly doing kainkaryam
in the temple.
31.Is it true that without the guidance of an Acharya we can’t realise the
Lord?
Yes, it is fully true that without the guidance of an Acharya we can’t realize the
Lord.
33.It is said that a true baktha won’t ask for anything from PerumaL. Is it
not selfish to ask for salvation from HIM. If HE feels that we deserve to be
with HIM at Lord’s abode, will HE not take us WITHOUT our asking or
reminding for our salvation?
Top
34.Persons like Ramana maharishi, Ramakrishna paramahamsa,and
Thiagaraja had the vision of Lord although their sampradayam and
preachings are entirely different. How can we say that they did not get
salvation at the end of their life, just because they don’t fit into our
understanding of the tatvas?
Even an atheist sees the Lord Shreeman Narayana in His Archa Roopam.
Seeing His Archa Roopam is same as seeing His para roopam. Does the atheist
get moksham? He will not get moksham just because he saw God. He must have
an understanding of the tatva-hita-purushaarthas as told in the Veda. At least, he
must have understood that only Shreeman Narayana is the unparalleled and
unsurpassed supreme self. He must then adopt the sadyopaya (bhatki or
prapathi) as per the guidance of a Shree Vaishnava Aachaarya. Only then, he
can get moksha. The list of names that you have given in your question is
dominated by Advaitins. The Advaitins are prachana-bowdhdas. Please do not
think that I am avoiding by not mentioning their names again. The tatva-hita-
purusharthas can be known only from the Veda. As the Visishtadvaita Shree
Vaishnavam is the only philosophy and practice, which is parama-vaidikam, he
who does either bhakti or prapatti alone gets moksham. Others do not get
moksham until they completely renounce their philosophy and practice and
embrace Visishtadvaita Shree Vaishnavam to adopt the sadyopaya.
35.It is said that Sri Vysa is also an incarnation of Lord Vishnu. Then why
he wrote various rajasic and tamasic puraanams glorifying anya devatas.
The same Sri Vyasa has categorically stated that the tamasic and rajasic
puranas are only for those who have tamasa-rajasa attribues and want to suffer
in the samsara. For those who want to be satvika, curious to know the tatva-hita-
purusharthas as told in Veda and aspiring for moksha, only the satvika puranas
are to be accepted. All portions of the tamasa and rajasa puranas that contradict
the Veda are to be simply rejected.
Recommended books:
Sri Vishnu Puranam (2 Vols.)by Srimad Azhagiya Singer (45th Jeer of Sri Ahobila
Mutt)
Try Ahobila mutt site and Sri.Mani's site on Srivaishnavam to buy some of the
books online. If you are living in Chennai, India then You may visit Nrusimha
priya office at Sri Desika bhavanam to get most of the above books.
Please visit the favourite links page of this web site. I have listed most the
sites,which contain information on srivaishnavam. You can also enroll your self to
the various egroups and receive daily emails and start learning from the scholars.
If you are interested please contact me by email and I will guide you through. The
basic requirement isd is commitment and a sincere desire to learn and practice
our glorious sampradayam.If you can spare 20 to 30 minutes of your time daily
then you can atleast understand the basic principles and glories of our
sampradayam in few months time. This is not an overstatement and I am the
example.
39.In day to day life there are numerous problems and worries and
although we all know that the sufferings are due to our own karmas, is it
wrong to seek the help of Lord to help us out during this time of our
suffering. When you approach an Astrologer for finding out what could be
done to overcome the suffering, they advise to worship to one of the
navagraha based on the planet position etc.. What should be done in such
situations?
This question is already answered. The prapanna must have “maha viswaasam”
only on Shreeman Narayana’s lotus feet. The Lord Shreeman Narayana said
“Abhayam sarva-bhUthebhyo dadaami”, “sarva-paapebhyo mokshayishyaami”.
Once we have surrendered to the lotus feet of Shreeman Narayana as per the
directions of Shree Vaishnava Aacharaya, we should not have any fear or worry.
All we have to do after prapathi is as follows:
1. The prapanna has to study the SrI BhAshya and preach it. If he does not have
qualification or ability to do this, then
2. He has to study the “aruLichcheyal” which is nAlAyira-divya-prabandam. If he
does not have qualification or ability to do this, then
3. He has to do kainkaryam (services like supporting Bhagavath-ArAdhana,
thadiyArAdhana etc) in divya-desams. If he does not have qualification or ability
to do this, then
4. He has to contemplate on the secret meaning of the Dwaya-mantra. If this is
also not possible for him, then
5. He must do service without any ego obeying a qualified SrI VaishNava
who is mercifully accepting him.
2) if the soul got delivered and is in moksha, it can take any number of forms.
eakadha bhavati .... shatada bhavati.. this means it can take 100 forms. just to
receive ritual offerings it can come even though it will not since it is happy with
god.
however, the person has to do the ritual to get rid of his karmas or offer thanks
to the dead relative. or else this person will have pratyavaya dosha or ill effects of
not doing his karma. ritual is nothing but loans to be repaid since that relative
helped get the body. similarly all devatas like yama etc. are thanked to have
given various parts of the body of the deceased.
Krishna
"krishna kashyap" <kkalale1@san.rr.com>
In addition to Krishna Kalale's informative reply, I would like to add that for the
person of wisdom (the 'jnAni' in the Gita's parlance) the ascent to liberation
begins as soon as life is lost in the conventional sense. The jiva is led along the
path of light to Vaikuntha from its erstwhile residence in the heart of the body by
the Supreme Self who also resides in the heart and who graces the jiva in this
final stage (hArda-anugRhItaH -- Brahma Sutra 4.2.x). The journey out of the
body and into the state of Vaikuntha takes thirteen days. On the thirteenth day it
is held that the jnAni attains communion with the Supreme Self (Brahma-
sayujya).
Mani
"Mani Varadarajan <mani@alum.calberkeley.org>"
<mani@alum.calberkeley.org>