The Month of Margazhi, Tiruppavai, and Andal

ANDAL THIRUVADIGALE SHARANAM

In resuming my blogging journey after a hiatus, I am filled with joy to engage in this activity once again. This entry, dedicated to Tiruppavai, holds particular significance as it reflects an aspect cherished by my late wife, Shakuntala, who held a deep reverence for Godhadevi Sangam. While I do not profess scholarly expertise, I share my insights as an individual deeply drawn to this topic, aiming to honour her memory and delve into its profound meaning.

SrivisnucittaKulanandanaKalpavallim

SrirangarajaHaricandanaYogadrsyam

SaksatksamamKarunayaKamalamivanyam

GodamananyasaranahSarnamPrapadye

அஞ்சு குடிக்கு ஒரு சந்ததியாய் ஆழ்வார்கள

தம் செயலை விஞ்சி நிற்கும் தன்மையளாய் பிஞ்சாய்ப்

பழுத்தாளை ஆண்டாளைப் பத்தியுடன் நாளும்

வழுத்தாய் மனமே மகிழ்ந்து 

Margazhi holds a special place in the cultural and religious calendar of South India, particularly renowned for its early prayers, temple visits, and the delectable Pongal enjoyed during the serene mornings. However, Margazhi encompasses more than these rituals. Through interactions with numerous temple visitors, it became apparent that many harbored questions about its significance, Andal, and the Tiruppavai. Here, I aim to address some of the common queries:

Significance of Margazhi:

Margazhi, a prominent month in the Tamil calendar, is steeped in cultural and religious significance. It is celebrated in reverence to Andal, bearing a deep connection to the Vaishnavite tradition. Referred to as Marghashiram in the Puranas, it is hailed as the auspicious time depicted even in ancient scriptures like the Bhagavad Gita.

Puranas mention Margazhi as Marghashiram, the shreya among the maasams.It is referred to as  ‘Maasonam Mardhashirshoham”. A Bhagwad Geeta slokam,Chapter 10,Verse 35, by Krishna says this about  Marghashiram or Margazhi.

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् |
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकर: || 35||

bṛihat-sāma tathā sāmnāṁ gāyatrī chhandasām aham
māsānāṁ mārga-śhīrṣho ’ham ṛitūnāṁ kusumākaraḥ

Amongst the hymns in the Samaveda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.

Who is Andal and the Tiruppavai's Origin:

Andal, also known as Kodhai, emerged as a manifestation of Bhudevi, the consort of Lord Vishnu. Found as an infant in tulsi groves by the revered saint Periyazhvar, she was raised with love and devotion. Andal authored the Tiruppavai, a compilation of 30 hymns extolling Lord Vishnu, embodying profound devotion and spiritual yearning.

Purpose behind Tiruppavai's Composition:

Andal's inspiration to compose the Tiruppavai stemmed from her desire to instill devotion and guide individuals towards peace, prosperity, and the path to spiritual liberation. Her upbringing, immersed in tales of Krishna's valor and his divine presence in Vrindavan, fueled her intense devotion, mirrored in her compositions.

Themes of Tiruppavai:

Vedam Piran Bhattar, a 12th century poet, in his taniyan on Tiruppavai, says:

பாதகங்கள் தீர்க்கும் பரமன் அடிகாட்டும்

     வேதம் அனைத்துக்கும் வித்தாகும்

pAdangal tIrkkum

paramam aDi kattum

vEdam anaittukum vittagum

Or in other words, Vedam anaittukum tiruppavai 30

Meaning of vEdam anaittukum vittagum :

Tiruppavai is the seed of the Vedas. The entire essence of the Vedas is  in the Thiruppavai.

The Tiruppavai epitomizes Andal's unwavering devotion to Lord Krishna. It emphasizes the essence of surrender, seeking blessings, adherence to religious practices, and fostering inclusivity within the community, echoing the core values of Vaishnavism.

Pre-Dawn Observances:

The predawn hours of Margazhi hold immense significance, as Brahma Muhurtam symbolizes an auspicious time for religious endeavors. Andal initiated her spiritual practices during this time, aligning with the sacredness of the period.

We have seen earlier that Margazhi was the best month for Andal to start her Vratam. Let us now see why the early hours of the month of Margazhi was important.

Brahma Muhurtam is the pre dawn early morning time. It is considered a very auspicious and ideal time to start any religious or spiritual activity.

According to the Vedic calendar, 6 months on Earth (January-June) equals one Deva Lok day. So the last six months (July-December) on the earth equal one Deva Lok night. Hence, the predawn period, the Brahma-muhurtam, for the Devalok is  the month of Dhanur, also called Margazhi (December mid to mid January).

Andal therefore started her Vratam in the  early hours (Brahma-muhurtam) of Margazhi. 

Focus on Krishna and Andal's Influence:

Andal's profound devotion to Krishna was nurtured by her father, Periyalvar, a devout follower of Lord Vishnu. Immersed in the Vaishnavite tradition, Andal's compositions echo her longing to unite with Krishna, influenced by her father's spiritual teachings and the broader cultural milieu.

Why is she referred to as Chudikudutthu Sudarkodi?

Vishnuchittar or Periazhwar had a big garden from where he would get the flowers and Tulsi, make a garland, and place it around Lord Vatabadrasayee. One day, he made the garland and left it in his place, intending to place it around the Lord later.

Andal saw the garland and is believed to have worn  it before dedicating it to Lord Vatabadrasayee,  the presiding deity of the temple. Periyazhvar, who later found it, was highly upset and scolded her. He made a fresh garland and took it to the temple. However, Vatabadrasayee did not accept this new garland. He appeared in his dream and asked him to dedicate only the garland worn by Andal to him. The girl Kothai was thus named Andal and was referred to as "Chudikodutha Sudarkodi" (சூடிகொடுத்த சுடர்க்கொடி), meaning the nachiar who wore and gave her garland to Vishnu. 

Message and Structure of Tiruppavai:

The Tiruppavai comprises 30 verses, encapsulating the fundamental tenets of Srivaishnavism. Its structure delineates the significance of pre-dawn rituals, communal worship, and the divine communion sought by Andal and her companions.

The pasurams can basically be seen in 4 parts.

1. In the first part of 5 verses, she invites her sakhis for the Pavai Nombu, telling them why the month of Margazhi, and the time of pre dawn, was auspicious.She then tells what their duties would ,what they should do, and what they should give up.

2. The second part of 10 verses is devoted to  collecting her sakhis from their houses, including waking them up if they are asleep. It tells them of the beauties of the early dawn,  the birds,and their music, the flowers with bees sleeping in them, of cows ready to be milked.

3. The 3rd part of 13 pasurams starts with the 16th pasuram where Andal and her sakhis reach the temple of Nandagopan and finding it closed, entreats the guard of the temple to open the door so that they could meet Krishna who had promised to gift them the Parai, a sort of drum.

4. 17th to 27th Pasurams are about Krishna and his beauty. and what the Gopis want from Krishna.

In the 2nd Pasuram, Andal had asked all her sakhis to take a vow(Vratam) and eschew all worldly pleasures, not to take milk and ghee,not wear ornaments,Kajol,etc in their objective of being with Krishna.In the 27th Pasuram, after being reunited with Krishna, they now ask him for ornaments, parai, etc.

The 29th Pasuram, along with the 30th are called Saranagati  Pasurams.This is the Pasuram, where the name ‘Govinda’ is invoked for the 3rd time. Andal’s name Godha is formed from GO vin DA.The 3rd invocation completes the prayer of Govinda.Govinda.Govinda. Here, Andal, still as a gopi, prays to Govinda that what they want is not the worldly things like the Parai but to be with him for seven generations.

The 30th Pasuram is the day when Andal reverts to her place as Bhudevi, a consort of the Lord .It is the end of the Brahma Muhurtam, end of the Pavai, the beginning of Uttarayana. Here, Andal, now as Bhudevi,and a consort of Krishna,talks to the Sakhis about the Vratama(PavaiNombu), the Bhakti and the recitation of her thirty pasurams, without break,and says that whosoever recites these pasurams will get the grace and blessings of the Lord.

Tiruppavai in Srivaishnava rituals:

Periazhwar’s Thirupallandu has been equated with the Pranav “AUM”. since, firstly,  recital of Divya Prabhandam starts with Thirupallandu, similar to Pranavam being the start of a Vedham recital, and secondly,it contains the essence of Srivaishnavism ethic

Andal’s Tiruppavai has the three basics of Tirumantra 

1. Dwayam: Pasuram 1

naaraayaNanE namakkE paRai tharuvaan,

(நாராயணேன நமக்ேக பைற தருவான்)

Only Sriman Narayana can give us shelter and the opportunity to serve him

2. Ashtakra: Pasuram 2

paiyath thuyinRa paramanadi paadi,

பையத் துயின்ற பரமனடி பாடி)

We sing praises at the lotus feet of of the almighty who is resting and thinking in the milky ocean,

3. Saranagati: Pasuram 3

Ongi ulagaLandha uththaman pEr paadi, 

 ஓங்கி உலகளந்த உத்தமன் பேர்பாடி 

ANDAL's addressed Thrivikraman as  

“Ongi Ulahu-aLantha Utthaman pEr Paadi  

and she invited Her friends to sing about his glory as an important part of their PaavaI Nonbhu to attain the desired fruits.

Hence in every Srivaishnava Aradhaney, be at at home or in the temple, the end (Sattrumurai) is with Tiruppavai (in full or at least with the last two pasurams) followed by Tirupallandu.

Conclusion:

Andal's legacy transcends time, epitomizing devotion and spiritual fervor. Through her compositions, particularly the Tiruppavai, she beckons devotees to embark on a journey of divine contemplation and surrender. As we reflect on the profound teachings embedded within the Tiruppavai, we find solace and inspiration in Andal's timeless devotion to Lord Krishna.

ANDAL THIRUVADIGALE SHARANAM

It after a fair bit of time that I am adding some more posts. The current postings pertain to some extensively practiced but poorly understood Srivaishnava beliefs. I do realise that my views may upset a lot of tradition orthodox sectors but this a developing fast changing world of internet,,whatsap, facebook, and twitter amongst others so some changes are bound to happen.

The first of them is the concept of Theetu.

What is “Theethu” as practiced in South India?

Theethu or Asauch or Ashudh is an act of abstinence practiced by Hindus, due to an impurity in the family, caused by certain natural events. It is an impurity in the religious sense, and not in any microbiological sense, and is a RITUAL IMPURITY in which one has to conform to a certain type of behavior and place some restrictions on oneself and one's activities for a certain period of time.

It is brought about by one of the 3 acts:

A woman’s monthly period

Birth of a child

Death in the family

I am confining this article to the last two, namely birth and death, since there is a lot of confusion amongst the new generation, and also in the older one on these issues.

Why do we do it?

The rationale is very simple. This is a practice handed down from time immemorial. The whole practice came when beliefs were very strong ang got integrated into religion.

As the great French philosopher Michel Eyquem de Montaigne said:

"Nothing is so firmly believed as that which least is known.”

Over centuries, this belief has been modified, and adjusted to individual tastes. Now you have various learned persons offerring varying versions of the same. So much so, that instead of clarifying the issue, it has become more complicated.

Let us examine the issue of Child Birth first.

In the early period, during child birth, all activities were in the house, and you had experienced womenfolk assisting. There was an air of mystery about it, and also a general belief that touching any waste from the human body was classified as unclean and impure. The great physician of the old, Sushruta, had issued orders on the need to maintain health and hygeine, and this also got entwined in the religious practice. The mother was kept in isolation for 10 days, both on health grounds, as well as in the belief that she and the new born were susceptible to evil spirits. Consequently, the period of 10 days was treated as an impure one, and the practice of abstinence came into force, and was specially for all religious activities. Meals would not be shared with outsiders.

The 11^th day function was basically an act of purification, with the baby along with other household members taking a bath.It was also to announce to the World and indirectly to the spirits that the period of fear and impurity was over , the newborn had arrived on the world stage, and things were back to normal.

Logically, this period of impurity and abstinence should have been confined to the actual household where the birth took place, and and has been mentioned as such in the Grihya Shastras and Sutras. When these laws were made, the society was small with everyone connected living within short distances, and therefore every one in contact was deemed to be affected. However, as the world spread, so did the people, and you had close relatives living days away from the house hold where the event had occurred, and by the time news of the event reached them the mandatory 10 day period would be over. Hence people practiced the concept of “Theethu” for 10 days in their houses and in the houses of close relatives who were in close contact. The other people would just take a bath as and when the news reached them.

Things however changed with the advent of technology. In these days of instant communication, news of events gets transmitted instantly, irrespective of distance. So the whole world, in the words of Thomas Friedman, became one large village, everyone having real time info. Extending the same logic, Theethu also became applicable to all relatives, irrespective of the fact that some may be living in remote, inaccesible, places.

This however need not be so. When the concept of impurity and defilement was formulated, it was assumed to be for people within physical contact.This impurity is not an e-virus transmitted through internet or satellite. Furthermore, with deliveries now taking place in hospitals,the unclean, impure angle is greatly reduced, if not eliminated totally. What is left is the health and sanitation angle PLUS existing beliefs.

Death Rites or Antishti

Theethu on account of death in a family is however a different issue. Except in rarest of rare cases, death is not a communicable hazard.What however transpires here is the Hindu way of life.

The departed person leaves behind spouse,children,parents,brothers sisters, etc. In the Hindu tradition, particularly the Brahmin one, death is the process of the liberation of the soul from its earthly coils, and enables it make its way to Vaikuntam,Heaven, Moksham, call it what you like. While only the really great Holy persons were said to attain instant Moksham,for others there is a major waiting in the world of Pitrus. It is believed that the journey of the liberated soul after its liberation from the body till it attains the Pitru world, is a difficult one.The soul is supposed to pass through the Preta stage for the first 10 days after death, during which period it develops full human shape. These 10 days are supposed to be the harmful stage, where the Preta can both inflict harm, as well as be harmed. It is only on the 11^th day onwards that after various ceremonies, it is enjoined with other members of the Pitru world. The old belief was that no wrong action should be taken in this 10 day period, since it could cause impediments in the development of the Preta, and cause its taking a wrong direction, possibly remain confined to the Preta world.

It was also believed that the soul, which would ultimately grow into the Preta is greatly attached to its previous worldly existence, and is reluctant to abandon it. The survivors of the departed soul, the spouse, children, etc.,were therefore supposed to lead a very

austere life, specially the Kartas, i.e., the persons actually participating in the Antishti. They were supposed to shave their heads, not shave their beards,wear a single vastram and eat one simple meal a day .This was supposed to dissuade the Pretas from staying in the place, the only one that they knew.

It was towards this purpose that possibly the initial concept of Theethu in such cases was initiated, to help the persons directly concerned practice their austerity. However, since this practice became deeply entwined with religion, it became more or less binding. This reminds me of another observation of Montaigne, i.e., “Our religion is made to eradicate vices, instead it encourages them, covers them, and nurtures them.”

The development of the Pretas into Pitrus who would after the 12day function take their place in the Pitru world, would then relieve the surviving relatives of the need to continue with this austere life, and after the 13^th day function, life would come back to normal.

The period of 12 days from death was therefore classified as “Theetu” period, and would include all direct relatives, specially those directly involved. It is logical to assume that even relatives living in far off places would make their way for the ceremonies, hence Theetu would be applicable to them also.

Conclusion:

It is very clear that in order to make the concept and practice of “Theetu” more meangful

the whole issue would have to be placed in a perspective more in line with the current times, to make it more acceptable, and more widely practiced.

Obviously, we cannot have the same set of rules for Theetu applicable on the occasion of a child birth to that of a bereavement.

Let us take the issues separately:

In the case of CHILD BIRTH, we treat this as a joyous occasion, with the involvement of a little bit of both the health angle as well as that of our beliefs. However with the passing of time,and changes in life styles, as well as that of the resources currently available, the Health Angle has been greatly reduced, if not totally eliminated.Actually, it is the mother and child who need to be kept under wraps,metaphorically speaking, as far as health is concerned. The other members of the family are relatively unaffected. They are not carriers of any infection or impurity to the outside world.Rather, it is the opposite which is more relevant and applicable.

Some of the old writings, which are still being widely practiced, speak of the “Asauch” period being applicable to only the mother, and that too for 10 days. The father and other members would be cleansed after a ceremonial bath, either the day or the day after the happy event. It was also a belief in the olden days that Seas and Mountains act as Natural Barriers against “Theethu”.

Other writings speak of exceptions to the rule of “Asauch”, notably:

1 Artisans
2. Architects and builders and engineers engaged in construction of

public projects.
3. Doctors surgeons and other medical workers.
4. Kings, rulers, politicians and administrators.
5. Vedic scholars and officiating priests.
6. Those who are in process of a religious observance or vow i.e. brahmacharis and also those who are fasting for similar such vows.
7. Those who have been initiated and are engaged in the performance of a yajña lasting more than one day.
8. During the three days of a marriage ceremony once the initial ceremonies are over.
9. Those who are taking part in major temple festivals.

Asaucham is not a condition like a disease by which has take its natural course or be treated with antibiotics! It is rather a condition which one imposes upon oneself.

We can therefore see that concept of theetu today is different from what was prevalent in the past. Edicts issued in the past have lost their relevance. It is time to take a rational view of this issue.

Due to lack of proper knowledge, and also lack of proper knowledge dispensers, and the plethora of views currently in vogue, the younger generation tends to overlook or disregard this issue entirely, since logic says that what happens thousands of miles away cannot effect them, at least microbiologically.

This is correct, if we talk only from this angle. There are however the other issues which have to be considered.

In the case of child birth it would be logical to expect the people in direct contact to observe the 10 day impure period. For the others, it has to be an adjustment ranging from this to not doing anything. A 3 days or 1 days Theetu is now the current practice amongst a large number of people. I for one cannot see the rationale behind somebody hundreds or thousands or miles away observing theetu as though they were a participating directly in the function. This is however a matter of personal belief.

In the case of death of a family member, for the various reasons mentioned above, and for those who are physically present during the ceremonies, the 12 day period should be observed. For others, who may be directly connected to the departed soul, at least a 3 day period should be observed. For people indirectly connected, a ritual bath should suffice.

I realise my views are going to ruffle a few feathers, specially people with strict orthodox views. I have nothing against the belief and practice of orthodoxy. I am a staunch believer myself. As a matter of fact, my children are of the opinion that I am too orthodox, specially in the present times.

I do however believe that if somebody has the time and desire, he should do it. But there are others, many of them, who feel that these rules are far too strict to be implemented, and they have no relevance in todays times.

The reason I have taken up this issue is that there should be no default due to lack of a proper understanding. Ultimately, it is left to individual choices, tastes, and resources and opportunities available.

Sankalpam: What is it?

The Sankalpam is an introduction to any ritual. All rituals, performed by a Hindu, auspicious as well as inauspicious, must have the following as an introduction:

• Identification of the exact moment of the ritual by acknowledging the position of the planets
• Identification of the object of the ritual. i.e.,what worship he is about to perform.

Rituals always start with a fixation of the exact location where the ritual is performed, the precise time, the star, the day, the Thithi, the fortnight, the month, the season, the Ayanam or half year , and the year , as also the quarter of the yuga, the name of the yuga , the name of the cycle, the Manvantara, and the Kalpa .This practice is a part of the daily ' Nitya Anushtana' the daily routine of Hindus in general and Srivaishnavas in particular. In this way the formula for describing the exact time in the eternal cycle has been passed on from generation to generation. This is what we call the "Sankalpam' before commencing any rituals. Preparation for Sankalpam Before we perform any Sankalpam for any auspicious ceremony, we need to verify the following:

• Every day has a period of 1 1/2 hrs in a day called Muhurtham, which is a good time for performing auspicious activities.
• We also need to avoid 2 periods every day called Rahu Kalam and Yema Gandam.
• Coming back to the Sankalpam, we can now proceed to understand the various terms. We use the same basis, i.e., a year, but now work downwards, where a year is the lower limit till Prabavadi Shashti Samvatsaranam Madye, and upper limit subsequently.

Example Sankalpam:
SrI govinda govinda govinda!
asya SrI-bhagavata:
mahA purushasya vishNor AgjnayA
pravartamAnasya
aadhya brahmaNa:
Dviteeya parardhe: In the second half of Brahma’s life,i.e., the 51st year.
Svetavaraha Kalpe: In the Kalpa of Sveta Varaha
Vaivaswatha Manvantare: In the reign of Vaivaswatha
Manu Ashta Vimsati me: within the 28th cycle, i.e, the 28th Mahayuga
Kali Yuge: In the Kali yuga
Prathame Pade: In the first quarter of this Yuga
Jambu Dweepe: India being part of Jambu Dweepam
Asmin Varthamane Vyavaharike: In the current running period
Prabavadi Shashti Samvatsaranam Madye: Among the cycle of 60 years starting from Prabhava year
Nama Samvatsare: in the year named
Dakshinayane: in the Southern of the Sun Vasantha Ritu: in the Vasantha season
Mesham Mase: in the month of Mesham
Krishna Pakshe: in the fortnight before
Amavasya Navami Asyaam Punya Thithou: on this 9th holy day
Sthira Vasara uktayam: on the day of saturday
Ashiwini Nakshatra uktayam: the predominant star of the day
SrI-vishnu-yOga, SrI-vishnu-karaNa
Subha-yOga, Subha-karaNa
Yevam guNa-viSeshaNa viSishTAyAm
asyAm
……AsyAm Subha-tithou
SrI-Bhagavad-AjnayA
Sri Bhagavat-kainkarya-roopam
......Karishye.

Then, the Sankalpa proceeds to introduce the actual ritual to be performed after which we can go ahead with whatever ritual or pooja was planned. The details of each of the phrazes in the Sankalpam can be found here.

Sankalpam: Detailed explaination

Let us understand the meaning of the phrases that the Sankalpam is comprised of. To understand the phrases in the Sankalpam we need to understand the concept of the Cosmic Cycle and Cosmic time calculations

Cosmic Cycle
Time, as per Hindu practices, has evolved and revolves around the life cycle of Brahma, the Creator. This is known as the Hindu Cosmic cycle. Cosmic cycles are infinitely recurring periods of the universe, comprising its creation, preservation and dissolution.

Time Calculations
We start by using a calendar year as the basis. Unless otherwise specified, year shall mean a Calendar Year. One year for humans represents one day for the divine beings. 360 such divine days make one divine year. 12,000 such divine years makes a Mahayuga comprising the 4 yugas of Krita, Treta, Dwapara and Kali yugas.

i.e. each Yuga comprises of the following calendar years:
• Kali yuga 432,000 years
• Dwapara yuga 864.000 years
• Treta yuga 1,296,000 years
• Krita yuga 1,728,000 years.

Kalpa
Total for one Mahayuga (Also called Chatur Yuga) = 4,320,000 years or 4.32 million years.
72 Mahayugas constitutes one 'Manvantara' (i.e.) the life of a Manu, the law giver ( we are in the 28th Mahayuga)
14 such Manvantaras make one day or Kalpa of the Creator Brahma.
2 kalpas = 1 day and night of Brahma ( called Ahoratras )
360 ahoratras = 1 year of Brahma

Parardhe
Half the life span of Brahma, OR 50 Brahma years. We are in the 51st Brahma Year, OR the second or Dwiteya Pararadhe
Two Parardhe : Life span of Brahma ie 100 years
After that, pralaya equal to the duration of 2 parardhas take place, and at its end, a new cycle starts.

Jamboo dveepE
Then, the Sankalpa refers to the geographical position of the place where the ritual is performed. This could be the historical or mythological name of the place. Bhagavata Purana deals with the geography of the world in a great detail. It divides the world into seven dweepas. AND India is in Jambu dweepa ,and America in Krauncha dweepa.

BhArata varshE, Bharata: khaNDE, SakAbde, merO: dakshiNE pArSvE
In the geographical part to the south of the Meru Mountain in the land of Bharata. Meru is the mythological heavenly mountain, and our planet Earth is south of it. Technically, this also means that this particular term merO: dakshiNE pArSvE would be applicable to all parts of the world.

……nAma samvatsarE
Resuming the reference to time, the Sankalpa proceeds further as follows:
Samvatsaram is a Year. Hindu calendar has a 60 year cycle. The current year is Virodhi corresponding to the Year (2009 -2010)

……AyaNE (Ayanam)
As per calendars based on the solar system the year is divided into two halves in accordance with the movement of the sun, Northwards and Southwards. The former is termed Uttaraayanam and the latter Dakshinaayanam.

Dakshinayanam (6 months) - Aadi to Margazhi
Uttarayanam (6 months) - Thai to AaNi

……Ritou (Rithus)
The year is divided into 6 seasons or RITUS, which correspond to 2 months each of the Lunar Calendar. These are as follows:
• Chithirai & Vaikasi = Vasantha Rithu (March-April,April-May)
• Aani & Aadi = Greeshama Rithu(May-June,June-July)
• Aavani & Puratasi = Varsha Rithu (July-Aug, Aug-Sep)
• Iypasi & Karthigai = Sharadh Rithu(Sep-Oct,Oct-Nov)
• Markazhi & Thai = Hemantha Rithu(Nov-Dec, Dec-Jan)
• Masi & Panguni = Shishira Rithou (February/March)

……Subha-tithau (Thithis)
These are days of the month calculated from the day after Pournami, till Amavasya, or vice versa.
Pournami/Amavasya + 1: Prathama
+ 2. Dvithiya
+ 3. Trithiya
+ 4. Chaturthi
+ 5. Panchami
+ 6. Shashti
+ 7. Saptami
+ 8. Ashtami
+ 9. Navami
+ 10. Dasami
+ 11. Ekadasi
+ 12. Dvadashi
+ 13. Trayodasi
+ 14. Chaturdasi
+ 15. PourNami OR Amavasya

……mAsE (Months)
• Chitirai – Mesham April - May
• Vaikasi – Rishabam May – June
• Aani – Mithunam June - July
• Aadi – Kadakam July - August
• Aavani – Simham August - Sep
• Puratasi – Kannya Sep - Oct
• Iypasi – Tulam Oct - Nov
• Karthigai – Virchikam Nov - Dec
• Markazhi = Dhanur Dec - Jan
• Thai – Makaram Jan - Feb
• Masi – Kumbam Feb - March
• Panguni – Meenam March – April

……pakshE (Paksham)
Shukla Pakshe: day after Amavasya till and including Pournami
Krishna Pakshe: day after Pournami till and including Amavasya

.……vAsara (days of a week)
• Sunday: Bhanu Vasara;
• Monday: Indu/Soma Vasara;
• Tuesday: Bhowma Vasara;
• Wednesday: Soumya Vasara;
• Thursday: Guru Vasara;
• Friday: Brugu Vasara;
• Saturday: Sthira Vasara

……nakshatra yuktAyAm (Nakshatram)
Aswani/ Aswinee ,
BharaNi/ apabharaNee ,
Kaarthikai/ Krutthikaa ,
ROhiNi/ ROhiNee ,
Mrugaseersham/ Mrugasiras ,
thiruvAdhirai/ AardhrA ,
Punarpoosam / PunarvasU ,
Poosam / Pushyam,
Aayilyam/. AaslEshA ,
Makam / MaghA ,
Pooram/ Poorvabhalgunee ,
Hastham/ HasthA ,
Chittirai/ ChithrA ,
SvAthi / SvAthee ,
VisAkam/ VisAkaa ,
anusham/ anurAdhA ,
KEttai/ JyEshtA ,
Moolam/ Moolaa ,
PoorAdam/ , PoorvAshADaa ,
UttharAdam/ UtthaAshAdaa ,
ThiruvONam/ SravaNam ,
Avittam/ Dhanishtaa ,
Sathayam/ Sathabhishak ,
PorrattAthi/ Poorvabhadhra ,
UttharattAdhi/UthrabhdhrA ,
Revathy/REvathee .

Example
The following is a worked out example of the Sankalpam. This is for Yajur Upakarma for Saturday,16th August,2008. The Ritual Year was Sarvadhari,it was Dakshinayane (since it was Adi month) Kataka Mase, the ritual name for the month of Adi, Shukla Pakshe since it was pournami and paksham would change the next day,Pourniasyam, the name for Pournami,and since it was Saturday, it was Sthira vaasa.The star of the day was Sravana.

SrI govinda govinda govinda!
asya SrI-bhagavata:
mahA purushasya
vishNor AgjnayA
pravartamAnasya
aadhya brahmaNa:
dviteeya-parArdhE
SrI-SvEtha-varAha-kalpE,
vaivasvatha-manvantarE,
kaliyugE,
prathamE pAdE,
Jamboo dveepE,
BhArata varshE,
Bharata: khaNDE,
SakAbde:,
merO: dakshiNE pArSvE
asmin vartamAnE vyAvahArikE,
PrabhavAdi shashTi samvatsarANAm madhyE

Sarvadhaari Naama samvathsare
Dakshinaayane
greeshma rithou
kataka Maase
Sukhla Pakshe
Pournamaasyaam subha thithou
sthira vaasara
SravaNa Nakshathra

SrI-vishnu-yOga,
SrI-vishnu-karaNa,
Subha-yOga, Subha-karaNa,
Yevam guNa,-viSeshaNa viSishTAyAm,
asyAm ……AsyAm Subha-tithou,
SrI-Bhagavad-AjnayA, Sri Bhagavat-kainkarya-roopam

Thengalais and Vadagalais

Who are Thengalais and Vadagalais? Do they form some special sect and religion? Do they have any special geographical or demographical origin?

These questions had been bothering me from the time I was a little boy. We were a family of Thengalais who had settled down in North India, far removed from South India. Amongst the various festivals being celebrated, the one where we children would join the elders was that of Avaniavittam or Poonal, as we preferred to call it. On that day, the Vadhyar would come to the house for the function. The elder male members, my father and various uncles would have their bath early in the morning and instead of going to the office, or wherever they used to go, would sit in a line wearing white veshtis or dhoti with, upper body bare. We kids used to giggle on the sly at the sight. They used to have white and red colours (Thiruman and Sriccharanam as I later came to know) on their foreheads. But when the Vadhyar came, we could see that what he had on his forehead was different from what my father and uncles had. And after the thread change was over, we, i.e. the little boys around, used to rush to the gathering, screaming “Me too,Me too”. One of my uncles then proceeded to apply the white and red pastes on my forehead, but when he did it like his own, I screamed that I wanted a U, like the Vadhyar Mama!!! The Vadhyar then placed, what he called as a “kalla Poonal” around and across my neck and shoulder and said “No, no, you must do like what your father has done”. At that time, I had no idea that this was as per our tradition, and that my uncle hadn’t just done this to tease me. It was only later after many years that I found out the real reason, we were Thengalais and the Vadhyar mama was a Vadagalai.

Who are Thengalais and Vadagalais?
Both Thengalais and Vadagalais are SriVaishnavites, following the same tenets, beliefs and practices, till a few centuries back.

Thengalais means the “Galais” from South, while Vadagalais means “Galais” from North. But then, what North and South are we talking about? The Poles? The North-South divide in the have and have nots of the world? The Aryans from North India and the Dravidians from South India?

Far from it. The distance separating the two “galais” if measured in kilometers, is not in the thousands, but in the hundreds. Around three hundred to be precise. This is the distance from Kanchipuram and Srirangam.

Both sects are followers of Sri Ramanujachari, and after his death, of Sri Desikar. However, about a hundred years after Sri Desikar, came Sri Manavala Mamuni, with a line of thought slightly different from what was prevalent. Those who subscribed to this became his followers and became one sect and the others remained in the other sect. Sri Desikar was born in Kanchipuram, and he lived there and taught the teachings of Sri Ramanujachari, but with the basic accent being on Sanskrit, which his disciples followed. On the other hand, Sri Manavalamamuni lived in Srirangam, almost a century after Sri Desikar, and while teaching the same beliefs as Sri Desikar, had Tamil as his primary language. Sanskrit was accepted as a language of the North India, and hence its followers became Vadagalais, while Sri Manavalamamuni’s followers, using Tamil, a South Indian language, became Thengalais.

This division, and separation of entities however came to the fore about 200 years after the death of Sri Manavalamamuni, and was a result of beliefs of some very narrow minded persons. Basically the teachings are the same. As a matter of fact, as per Sri Vedanta Desikar in the tradition of Ramanuja, there is no division; there is only a small difference in opinion Similarly, Sri Manavalamamuni would often quote Sri Desikar and his works and refer to him very respectfully. So where are the differences?

Saranagati
It is believed that Sri Ramanujachari felt that this matter was a very personal one, being interpreted and followed in different ways by different people. Hence, he did not pass any final opinion on this till the very end. After he passed away, two groups of his followers were left behind, one based in Kanchipuram, and the other in Srirangam. I have already mentioned above what happened to the philosophy and beliefs of the two groups.

The Acharyas at Kanchipuram had an approach to Saranagati which was different to what was being practiced at Srirangam. This I believe was the main cause of the split.

Prapatti: while it is the belief of Vadagalais that act of surrender to the Paramatma has to be a positive one, Thengalais are of the opinion that knowledge of Jivatma, and surrender to the Lord is adequate.

Thiruman
The Vadagalais apply Thiruman in a U shaped manner (remember the Vadhyar I had mentioned earlier at the Avaniavvittam function when I was very young?). Against this, the Thengalais wear the Thruman in a ‘Y’ shape, with the lower portion extending over the nose. And the reason for the difference? No major one, I can assure you.

This difference in Thiruman was carried out to extreme lengths, so much so, that a few decades back, the Privy Council in London was seized of a particular case where they had to decide whether the Namam on the temple elephant in Kanchipuram would Vadagalai or Thengalai.

There is a view expressed by some (I came across in an article I read on the web) that the actual difference lay in the interpretations as to whether the tip of the nose where the Thiruman was supposed to end was at the nose bridge, or the tip of the nose itself. Just a nose length difference, you may say, but that nose length lasted, and still exists, over centuries. So much so, that during festivals or functions, if people of one “Galai” saw people of the other “Galai” approaching, they would hastily close the gates of the temple or assembly hall.

I am of the belief that the U Thiruman of Vadagalais is a representation of Lakshmi, Sriman Narayan’s consort, the “SRI” in Srivaishnavism. In accordance with Vadagalai beliefs, Sri is the channel for all prayers to the Lord, whereas in the case of Thengalais, while due deference and prayers are made to Lakshmi, the status is not the same as in Vadagalais. Hence it is possible that at a certain stage, someone may have used this mark as a sign of being different from Thengalais.

samaaSrayaNam
Another point of difference on the philosophy angle could be 'samaaSrayaNam', also known as the 'pancha-samskaara' for the five-fold initiation rite that initiates and converts a person into a Srivaishnavism. It is a formal recognition that Sriman Narayana is the almighty, the ultimate. For the Thengalai sampradaayam, this is the only act required. The recognition that Sriman Narayana is the ultimate and his grace is the sole requirement for attaining Moksham.

Vadagalais, on the contrary, believe that a separate surrender, 'bhara-nyaasam', placing the burden of achieving moksha upon the lord, should be performed. They also call this prapatti, SaraNaagati. This is usually done through an acharya.

Other differences on philosophy
Prostration
The number of times one does "sEvippu", or prostration. Yes, Thengalais are required to provide salutation, prostrate, only once, but Vadagalais do it at least twice. Again, I have no idea as to the reason behind this, although I am sure that at some point, someone must have had a good solid reason, and it may have been very plausible one at that point of time.

Serving of Meals
Another difference is during the serving of meals, especially during religious occasions and more so when a religiously eminent person is present. As per the Vadagalai tradition, the first item to be served should be rice, followed by vegetables and other items. In the Thengalai tradition, rice is served ONLY after vegetables and some other items are served. The differences are petty, born out of bigotry, and incorrect or imperfect interpretations of the teachings of the Acharyas. The effects are however great. The have led to extreme bitterness in the two sects, so much so, that I have heard members of one sect saying that they would rather their daughter remain unmarried than giving her hand in marriage to a member of the other sect! Incredible, isn’t it?

Sins committed by people
while Vadagalais believe that the Lord forgives these sins, Thengalais are of the opinion that the Lord takes joy in cleansing the Jivatma of its sins.

Sandhyavandanam and other duties of a Sri Vaishnava
While Vadagalais view this as absolutely necessary, transgressions of which would be violation of his commands, Thengalais believe that while being desirable, there is no element of compulsion.

Samskaaraas

It was Ramanujachary, around a thousand years back, who rebelled against this philosophy, in spite of the fact that his own guru, Yadavprakash, was a very strong exponent of Shaivism. Ramanujacharya broke away from both Dwaitism, as well as Advaitism, which was also prevalent, and propounded his new theory of Visihtadvaitism, thereby ushering in the beginning of Srivaishnavism

What is Samskaara?
SamskArA means "betterment" ( Sams ) of a thing ( kaaram ). The cleansing process set in motion by the observance of SamskArAs leads to the betterment of life and qualifies a person for spiritual upliftment. According to the Tarka sAsthrAs , the word SamskArA is defined as " an impression on the memory " Steady practice of scriptural injunctions establishes firm tracks in the memory so that the practitioner does not swerve from the correct path The samskArAs cover the life span of a Hindu starting from the time of formation (conception ) of the embryo (nishEkam) to the time of cremation in the burning ghaat (smasaanam ). Agni is an indispensable part of the samskArAs, and is therefore revered, being a witness to the samskArAs. Even cremation is considered as an offering of the ghee-smeared body to Agni as the ultimate offering. Some of the samskArAs are simple and brief,yet others are elaborate and require continuous performance over many days. Some of the samskArAs are done at home, whereas the others call for lots of space as well as time. A number of samskArAs have to be performed daily,some to be practised twice a month, some once a month, while other samskArAs have to be performed once a year or at least once in one's life time.

There are forty samskArAs out of which the following two sets are relevant here

1. A set of seven starting from GarbhadhAnA to Chudakramaa
2. Another set of seven starting from UpanayanA to VivAhA

All the seven samskArAs prior to Upanayanaa are performed by the parents on behalf of the child, since it has not reached the stage of discriminating knowledge. These are:

1. GARBHADHAANAM: Seeding of the wife’s womb by the husband , leading to embryo formation is known as GarbhAdhAnam .The life cycle rituals of the Hindu begins at this point
2. PUMSAVANA SAMSKAARAA: This is to be performed during the third month of pregnancy, a stage preceding the rapid growth of the life in the mother’s womb.
3. SIMANTHONAYANA SAMSKAARAA: This samskArA (hair parting of the pregnant mother) has to be performed either in the sixth month or in the eighth month of pregnancy.
4. JAATHA KARMAA: This is performed soon after the child's birth. The tongue of the new –born child is touched thrice with ghee to the accompaniment of appropriate Vedic mantrAs praying for protection and long life for the new born.
5. NAAMAKARANAA: This fifth samskArA is about naming of the child on its eleventh day of its birth.
6. ANNAPRAASANAM: This deals with the feeding of the baby for the first time with solid food at the age of six months. ManthrAs are recited, while they feed the child.
7. CHUDAKARMAA: The last of the pre-upanayana samskArA is chuda Karmaa for a male child, when a tuft or sikhA is created.

Upanayanam
Education of a child normally starts at the age of five. When it reaches the age of eight, has developed skills in speech and language, and therefore is considered eligible for receiving Vedic Instruction. Mata, Pita, Guru Daiywam: The parents, Mata and Pita do their duty by bringing the child to the stage of Upanayam. Upanayana means bringing one close to the guru or the teacher, who initiates the child into Veda vidya. A sacred thread ceremony known as Upanayanam is performed by the father and the boy is blessed with the initiation into reciting the sacred Gayathri Manthram. Next, his Vedic instruction begins with the proper guru. From this stage, he has to follow various routines. The first one is Sandhyavandam.

Sandhyavandanam
Vandanam means worship. Both worship and meditation are involved in Sandhyavandanam. Sandhya means the time of union. The time which relates to the union of two things, i.e. the time between the night and morning (first junction Dawn), between forenoon and afternoon (second junction Noon) and between afternoon and evening (third junction, Dusk); Sandhya means dawn, noon and dusk. Sandhyavandanam means a ritual done at the time of three junctions, Dawn, Noon and Dusk. Sandhyavandana is a prescribed ‘nityakarma’.

Upanishads speak very highly of Sandhya times. It says that benefits are far more during Sandhya times than that at other times. Recent researches have also brought out abundant release of beneficial energy at sun rise and withdrawal of non-beneficial energy at sun set.

Though Upanishads refer to two Sandhya-names Sun rise and Sun set , the wise men of the past had added one more 'Sandhya' namely 'Madhyanika' or mid-day. Sun rises in east , moves upward , reaches zenith , and then descends to west. The point at zenith represents change from upwards to downwards. This sandhya is considered to be beneficial for worship of 'Pithru Devatas' - that is devatas who are instrumental for one to get son , grandson , etc and also one to be a son or grandson , etc. However, due to time constraints, and other reasons, this procedure (Madhyanika) is generally given the go by. So, the population growth cannot be entirely due to performance of Madhyanikas!!!

Now the budding Srivaishnavite is ready for the next stage of Samskaras.