SrI:

SrImatE SrI LakshmInrusimha ParaBrahmaNe nama:

SrImatE SrI VaNN SaThakOpa Sri NaarAyaNa Yateendhra Mahaa Desikaaya nama:
SrImatE Sri VaNN SaThakOpa Sri Ranganatha Yateendhra Mahaa DesikAya nama:

Aahnika grantham
by HH the 45
th
paTTam SrImad Azhagiya Singar

Translated into English
By
SrI Nrusimha Sevaa Rasikan
Oppiliappan Koil SrI VaradAcAri SaThakopan

*******
December 15,2012
Nandana Samvatsaram, Kaartikai, Sukla Paksha Truteeyai, PoorAdam,
Thirunakshatra ArAdhana Dinam of SrimatE SrI VaNN SaThakOpa Sri
VeerararAghava Yateendra Mahaa Desikan (Srimad DevanaarviLAgam Azhagiya
Singar/adiyEns SamASrayana AchAryan)

Dear AastikAs from all SampradhAyams interested in Dharma Saastra grantams:

Back in 1989 C.E, His Holiness, the 44th Pattam Jeer of Sri AhOBila Mutt, Srimath
Paramahamsa PrivrAjakaachAryAdhyEti BirudhAlankruta SrI VaNN SaThakOpa Sri
Vedantha Desika Yateendhra Mahaa Desikan (Srimad Mukkur Azhagiyasingar)
presented a Special SrImukham for the AsthAna VidhvAn of SrI Matam at that
time, U.Ve.Villivalam Sri KrishNamAcchArya Swami. The occasion for the
SrImukham was the release of the Ahnika Grantham by this AsthAna VidhvAn.This
grantham is known as SrIvaishNava SadhAchAra NirNayam and has an
accompanying commentary named Sudhee Priyaa (Sanskrit text) and its Tamil
translation. The sudhinam for this Srimukham by Srimad MukUr Azhagiya Singar
was October 16, 1989. adiyEn is providing an English translation of the Ahnika
grantham with the anumati of Prakrutam Periya Azhagiyasingar.

This Ahnika Grantham, one of its kind, went out of print soon ; it was reprinted and
released in 2006 during the SatAbhishEka MahOtsavam of Srimath Periya
Azhagiyasingar, His Holiness the 45th Pattam Jeeyar, Sri NaarAyaNa Yateendhra
Mahaa desikan (adiyEns BharanyAsa AchAryan); he was the Sri Matam AsthAna
Vidhvaan with the PoorvASrama ThirunAmam of U.Ve. Villivalam Srimath
KrishNamAchArya Swamy during 1989 and ascended later the AchArya Peetam in
1992 as the 45
th
Pattam SrImath Azhagiyasingar.

With asmath AchAryans Aj~naa and anugraha balam, aDiyEn has commenced the
English translation of the sacred Ahnika Grantam in Sanskrit and Tamil of HH the
45th Pattam Azhagiyasingar, Sri Lakshmi Nrusimha dhivya PaadhukA Sevaka
SrIvaNN SaThakOpa Sri NaarAyaNa Yateendhra Mahaa Desikan. This grantham
was released for the first time in 1990 during His PoorvAsramam days.

Part I of the series of postings covers the Srimukham of Srimath 44th Pattam
Azhagiyasingar (MukkUr Azhagiyasingar).

Part II houses the introduction (BhUmikaa) of the great Scholar, VaikunThavaasi

U.Ve. MelpAkkam NarasimhAcchAr Swamy.

Part III contains Sri Villivalam KrishNamAcchAr Swamys (Authors) own preface
regarding the circumstances behind the construction and release of this sacred
Ahnika grantham with DippaNee in Sanskrit with Tamil Commentaries based on the
source Ahnikam text blessed to us by HH the 26th Pattam Srimath Azhagiya
Singar, SrI Ranganatha Yateendhra Mahaa Desikan of ILanagar Gadhadharapuram
SrivatsAngam SrOtriya Vamsam (Scholarly kulam).

Part IV covers the Vaibhavam of His Holiness, the 26th Pattam Azhagiyasingar,
who is the author of the SadAchAra NirNyam. He observed 18 ChAthurmAsyams
during His reign as Sri MaalOla Dhivya PaadhukA Sevakar.

Part V lists the 58 topics associated with Sri VaishNava Dinacharya from Brahma
MuhUrtam to Yogam at night. The observances during the day marked by five
divisions (Pancha Kaala Prakriyaas) are elaborated over 536 pages with special
emphasis on Bhagavad AarAdhanam. Additional topics like the dharmam for ladies
(Sthree dharmam), BrahmachAri dharmam, SanyAsi Dharmam, Methods to
determine exactly the dates for observing annual special ArAdhanams like Sri
Raama, Nrusimha, KrishNa Jayanthis, as well as SravaNa DhwAdasi and Mantra
Japa Kramams are also included along with appendixs (anubhandhams) on other
Vaidhika Karmaas. A special anubhandham on Aasouchams (Teettus) by U.Ve.
MelpAkkam NarasimhAchAr Swamy is also included in this Ahnika Grantham
monograph.

Part I:

The English translation for the Srimukham blessed by His Holiness the 44th
Pattam Jeer of Sri Ahobila Matam (Srimad MukkUr Azhagiyasingar)

We are delighted to know that Our Sri Sannidhi AsthAna Vidhvaan, Sri Villivalam
Krishnamachar Swamy has examined thoroughly the Sri Sannidhi Ahnikam named
SrivaishNava SadhAchAra NirNayam and created a DippaNee
(commentary/gloss) in Sanskrit for it and added a Tamil translation for the same.
This Swamy has performed many kaimkaryams for the renowned Srimath InjimEdu
Azhagiya Singar who adorned the Sri Matam AchArya Peetam as His Holiness, the
42nd pattam Jeer; this Swamy has benefited immensely from the many
KaalakshEpams relating to Ahnika Granthams and adhyAtma Saatrams in the most
traditional way under His Holiness the 42nd Pattam Jeer. The scholarship acquired
from these Kaalakshepams alone would stand as testimony for the excellence of
Sri Villivalam Swamys dippaNee g on the Ahnika grantham.

Sri Krishnamacharya Swamy is the younger brother of the great scholar, VedAntha
VaavadhUka Sri U.Ve. Villivalam Sri NaarAyaNAchArya Swamy, who was very dear
to us and our predecessors, who adorned the Sri Matam AchArya Peetam.Under his
elder brother, Sri Krishnamacharya Swamy has mastered NyAya Saastram and
many other Saastra PrastAnams (doctrinal/philosophical Systems). Sri
KrishNamacharya Swamy was appointed by us as Sri Matam AsthAna VidhvAn and
has been giving upanyAsams on our sampradhAyams (sampradhAya pravachanams)
for the past 30 years.

This Swamys dippaNee on the Ahnika Grantam houses many subtle aspects of
dharma saastrams that would be of interest to Astikaas from all sampradhAyams
(Vaidheeka traditions). May You all acquire this monograph and support Swamys
desire to publish many more grantams on dharma Saastrams like this one. May Sri
Lakshmi Nrsimhan fulfill Swamys wishes and this Sri Mukham is presented with
our benedictions.

SrI SaThakOpa SrI:
His Holiness The Jeer of SrI AhoBila Mutt

Part II

Translation of the Introduction by the Mahaa Vidhvaan U.Ve. Melpakkam SrI
NarasimhAchArya Swamy (Great scholar in VyAkaraNam, Dharma Saastrams, Veda-
VedAntam and highly regarded researcher on SaastrArtams):

The Veda mantram reminds us: DharmO ViSvasya Jagat Prathishtaa. The whole
world is established in Dharmam alone. When we protect dharmam, it protects us
(dharmO rakshati rakshita:). So says the smrutis. The dharmam protected by us
removes all of our inauspiciousness and has the power to grant us our desired
fruits. If we do not protect dharmam but destroy it, it will in turn destroy us. Such
negligence would cause us great sufferings (dharma yEva hatO hanti).

One has to comprehend dharmam before observing it. Without awareness of the
dharmam, one cannot plan to practice it. We cannot comprehend dharmam with the
help of loukika pramAnams (worldly means of valid knowledge) like Pratyaksham
(perception) and anumAnam (inference). For the true comprehension of dharmam,
our elders have pointed out that Vedam alone is the pramAnam (means of valid
knowledge) for comprehending dharmam and Vedam is the root of all dharmams
(VedOakhilO dharma moolam).

Smrutis are recognized as the PramAnam next to dharmam. We of limited intellect
may not be successful in comprehending dharmam through Vedam. Therefore out
of compassion for us, sages like Manu-Yajn~avalkyar ParAsarar have used the
power of their tapas (penance) to give us the true meaning of the Veda mantrams
and have created smruti-prasthAnAs (Remembered foundations). Smrutis are also
included in the Pratyaksha pramANams as valid means of knowledge. These sages
who blessed us with the smrutis have described the inherent nature (Svaroopam)
of dharmam, the ways to observe that dharmam (anushtAna Kramam), the fruits
(phalans) arising from its proper observance and the sins that arise from
abandoning that anushtAnam.

After vedam and Smruti, the AchAram (conduct and practice) of the
pure/enlightened souls (sishtAs) is the accepted pramANam. This becomes clear
from the sootram /aphorism: Please recognize this as PramANam from the conduct
of those who are adept in smrutis (tadhvidhAm cha smruti SeelE). When there is
conflict in the interpretation of the meanings of Sruti (Vedam) and Smruti as
moola PramAnams (sources for valid knowledge), Smruti is helpful in determination
of the true meaning. Smruti becomes pramANam in the matters that are not in
conflict with the Vedams (Veda Viruddham). In such cases, the Veda Viruddha
smriti has to be abandoned (virOdhEtvanapEkshyam syAth). This is the directive of
Poorva MeemAmsai.

All human beings desire the four PurushArthams (the four goals of life:
wealth/artha, desire/kaama, righteousness/dharma and liberation/moksha). Among
the four, the trinity of artham, kaamam and moksham aregoals to be attained for
their own sake (saakshAth purushArthams); dharmam serves as the means to the
three saakshAth purushArthams. Dharmam is the saadhanam (means) for the other
three and hence it is included in the list of four. Executing the correct dharmam,
one can obtain all the four purushArthams. If one accumulates puNyam (pious
acts), Jn~Anam grows. The growth in Jn~Anam leads one to engage in PuNya
Kaaryams (meritorious acts):
puNyAm Prajn~Am vardhayati kriyamANam puna: puna:
vruddha prajn~a: puNyamEva punarArabhadhE nara:

While proceeding in this manner, the dharmam observed first grows ones Jn~Anam
and that becomes the cause for the dharmam that is to be observed next.
Similarly, dharmam becomes the cause (kaaraNam) for artham (wealth). The reason
behind one being rich today is the dharmam observed earlier. The great poet
Harsha has said poorva puNya vibhava vyaya laBdhA: sampadaH in this context.
Similarly, one who performs dharmams (Yajn~ams) prescribed by SaastrAs
(Saastra vihita karmaa) like JyOthishtOmam enjoys the bliss in svargam and
therefore dharmam becomes the reason for kaamam (JyOthishtOmam is a
kaammya Yajn~am to elevate the yajanmAnan to Svargam). In contrast, when
dharmam in the form of vihita karmaa is observed in a manner not anticipating
phalans (as nishkAmya karmaa), the bhakti yogam becomes the cause for the
fourth/supreme purushArtham of Moksham.

Even though Dharmam is the cause for the other three purushArthams, dharmam
is considered as primordial (pradhAna) purushArtham. One should gain artham and
kaamam in a manner not in conflict with dharmam. Saastras assert that such
attainments as the noblest ones. In Bhagavad Geeta, the Lord points out that He is
of a form of Kaama that is in consonance with dharmam (dharma aviruddha
kaamam): dharmAviruddhO bhUtEshu kaamOasmi Bharatrshabha. This suggests
that the desires inconsistent with dharmam should be rejected.

When Sri Raaman, the embodiment of dharma, is commanded by KaikEyi to travel
to the forest quickly, He observed:

nAham arthaparO dEvi! lOkam Aavastum utsahE
viddhi Maam rushibis-tulyam kEvalam dharmam Aastitham

(Meaning): Oh Devi! I am not hankering after wealth. I do not desire to rule the
world. Please consider me as equal to the sages of the forest, who are solely
interested in following the path of dharmam.

Here Lord Raamachandran points out that the pursuit of dharmam without
admixture of kaamam is the best anushtAnam. The superiority of Artha-Kaamams
without the taint of dharma-viruddha karmaas is indicated here.

Such superior dharmam is of two kinds: SaamAnya dharmam and ViSEsha
Dharmam That which is prescribed for all like telling the truth and not stealing
are examples of SaamAnya dharmam. The nitya-naimittika-Kaamya karmAs
recommended for their Asramams and VarNams belong to the class of ViSEsha
dharmams.The dharmams associated with dangerous times belong to the viSEsha
dharmam category.

BrhamaNa-Kshatriya-Vaisya-Sudra are the four VarNams; Brahmacharya-

Gaarhastya-Vaanaprasta-SanyAsa are the four AaSramams. Dharma sAstrams
prescribe different dharmams for each of the VarNams and AaSramams. The
Brahmins without expecting any fruits is expected to learn, recite as well as teach
VedAs with their six angams. This is BrahmaNa dharmam. The recital of VedAs,
the understanding of the meanings of the Veda mantrams is a requisite for
practicing Veda-Vihita dharmam. Likewise, Jaatakarmam and other samskArams
belong to the BrahmaNa dharmam. The ruling of the kingdom and protection of the
people is part of the Kshatriya dharmam.

The four Asramams like Brahmacharyam (celibacy), Gaarhastyam (householder),

Vaanaprastam (retirement to Forest with wife) and SanyAsam (asceticism) belong
to BrAhmaNa varNam. BrahmachAri has to observe the dharmam of staying at the
Gurus house while learning the vedAs (Gurukula Vaasam) and seeking alms to
sustain himself (BhikshAcharaNam). These are BrahmachAri Dharmams. Gruhastan
has to observe OupAsanam and VaiSwadevam as Gruhasta dharmams. Vaanaprastha
Aasramis have to perform tapas in the forest. The SanyAsi dharmams are to
engage in sanchAram and stay at one place for one night, engage in constant
remembrance of Bhagavaan and perform mantra japams.

Nitya-Naimittika karmAs have to be observed by all. Abandoning them leads to

great sins. The sandhyAvandhanam as a nitya karma cleanses one to perform other
prescribed karmAs. One who does not perform sandhyA Vandhanam becomes unfit
to perform other karmAs. Daksha has observed in this context: SandhyaheenO
aSuchir-nityam, anarha: sarvakarmasu. One who does not perform
SandhyAvandhanam daily becomes unclean. He is unfit to perform any Vaidhika
KarmAaa. The performance of SandhyA Vandhanam is celebrated through smruti
vaakyams and SishtAchArams (conduct of pious souls).

For the benefit of Brahmins in any one of the Four Asramams to conduct their
nitya karmaas befitting their Asramams, Smruti kartAs like Manu assembled the
widely scattered dharmams and instructed their sishyAs about them. Some of the
AchAryAs with interest to help the upcoming generations about these dharmAs
created sacred texts and instructed the sishyAs through upadEsa mukham. Into
these categories of grantams belong (1) the nitya grantam of Sri BhAshyakArar,
(2) Saccharitra rakshaa and PaanchrAtra Rakshaa of Sri VedAntha Desikan, (3)
Smruti ratnAkaram of Sri Vaidhika Saarvabhoumar,(4) Prapanna dharma saara
samuchcayam of SrI VaikunTha dheekshtitar, (5) Saccharitra Sudhaa Nidhi of
Naidhruva Sri VeerarAghavAcchAr, which is a brief summation of all smrutis and
(6) Ahnika KaaNDam of Sri VaidhyanAthar.

Although we have these many granthams, some are brief and some are elaborate;
the simple folks do not find it easy to identify the dharmams for their VarNams
and Aasramams covered by these elaborate texts. It became therefore essential
to create an Ahnika grantam that is neither too brief nor too elaborate for this
large class of AastikAs.

For this purpose, HH the 26th Jeer of SrI AhOBila MaTham, Sri VaNN
SaThakOpa SrI RanganAtha Yateendhra Mahaa Desikan of infinite compassion
created an Ahnika Grantham entitled SrIvaishNava SadhAchAra NirNayam. This
grantham covers the five dharmams to be observed from the time of awakening in
the morning to retiring in the night for sleeping such as abhigamanam, upAdhAnam,
ijyai, svAdhyAyam and yogam. This grantham covers further the ways to determine
the days for celebrating special jayntis like those for SrI Nrisimha, Raama and
KrishNa; the rules for observing SravaNa dhvadasi are also covered here along
with the dharmams to be observed by BrahmachAris, ladies and sanyAsis. HH the
26th Pattam Azhagiyasingar states at the outset of his grantham that he has
taken as Moola PramAnams (Source references) the earlier Ahnika granthams of
Smruti RatnAkaram of Vaidhika Saarvabhoumar and Saccharitra Sudhaa nidhi of
Naidhruva Sri VeerarAghavAcchAr.

The Ahnika grantham of HH the 26th Pattam Srimath Azhagiyasingar was printed
in Telugu lipi many years ago. Those versions became extinct. At that time, HH the
42nd Pattam Jeer of Sri AhOBila Matam, Sri VaNN SaThakOpa Sri Sri Ranga
SaThakOpa Yateendhra Mahaa Desikan revered for His high standards of
Jn~Anam, anushtAnam and Aatma guNams intervened and corrected the Telugu
version and converted it into Grantha lipi and released it for the use by people of
all sampradhAyams. With the decreasing skills to read texts written in grantha lipi,
it became essential to print a new version in Deva Naagari lipi. This Ahnika
grantham in Naagari lipi was born in this context. This grantham describes some
sookshma (subtle) dharmams and AchArams (codes of conducts) in response to the
doubts about the right way to observe these dharmams. Many wanted to have the
knowledge about the exact determination of dates to celebrate special utsavams
and believed that the traditional route of KaalakshEpam at the sacred feet of a
sadAchAryan (Gurumukha KaalkshEpam) would be most helpful to gain a clearer
understanding of the many aspects of Ahnika dharmams. The compassionate
AchAryAs started in response the tradition of Ahnika KaalakshEpam before
Grantha ChAtushtya KaalakshEpams for their sishyaas. That tradition continues
even today.
Inspite of the establishment of the Ahnika Grantha KaalakshEpam route, many tied
up by their jobs or other restraints could not benefit from traditional, face to
face kaalakshEpams from their AchAryaas. It was felt that an Ahnika grantham
written by a learned scholar who had undergone traditional KaalakshEpam and
absorbed the fine points of Ahnikam in Sanskrit with Tamil translations would help
a large number of AastikAs. Sri Villivalam KrishNamAcchAr Swamy sensed this
need and stepped in to bridge this gap. His extensive acquisition of Veda-VedAnta,
NyAya Saastra, SrI BhAshya, Ahnika Jn~Anam through years of KaalakshEpams
under the sacred feet of HH Sri 42nd pattam Jeer (InjimEttu Azhagiyasingar) and
his finely tuned skills as the AsthAna VidhvAn of Sri Matam in giving many
pravachanams (upanyAsams) prepared him to create this masterly monograph on
Ahnikam. The requirement to check the various points from multiple Ahnikam texts
and the self-imposed restraints to stick closely to his AchAryans upadEsams
needed almost seven years to assemble this magnum opus of a grantham in Sanskrit
and Tamil. Express care had to be taken not to stray from the upadEsams of
Srimath Injimedu Azhaguiyasingar, who had taken enormous pains to create his
Ahnika Grantham from the Moola PramANams. High Fidelity retention of those
KaalakshEpa roopa updEsams of his AchAryan had to be maintained at all levels by
Villivalam Swamy so that there were no variations in the texts. The upadEsa
Maargam had to be preserved at all costs so that the future generations will
benefit.There are many areas where the meanings of the Ahnikam passages are
united by Villivalam Swamy with PramANams but additional comments were also
added on related matters. In some cases differences in traditions between
observances by different sampradhAyams are clearly pointed out without creating
any unhappiness in the minds of the different sampradhAyins.This extensive
coverage of the various subject matters in the Ahnika grantham by Villivalam
Swamy and his sensitivity to other sampradhAyams makes this monograph unique.

The author of this comprehensive monograph has consulted many Ahnika Grantams
of his predecessors such as Smruti RatnAkaram, Saccaritra Sudhanidhi, Prapanna
dharmasaara samucchcayam, PanchakAla Kriyaa dheepam, Saccharitra Rakshaa, SrI
PaancharAtra Rakshaa, Mumukshu TarpaNam, Apastampeeya Sroudha Sootram,
SaayaNa BhAshyam, Sesha Samhitaa, Naaradheeya samhitaa, Sri Gopala Desika
Ahnikam and its commentary, AhnikArtha PrakAsika, SrI VaishNava SadhAchAra
dhrumam and there from he has established clearly the correct procedures to
follow. It is the authors innate desire to release this Ahnika Grantam in the most
authentic manner; this has led to enormous special research efforts to assemble,
compare and correlate content from many grantams.
Sri Villivalam KrishNamAcchAr Swamys world renowned scholarship, the well
honed writing skills (saili), the unique style in performing upanyAsams to enchant
the heart of like-minded rasikAs (sahrudhayaas) have joined together to provide
precise definition and meanings for the Ahnikam passages of this samarpaNam. We
wish the special anugraham of the AchAryAs to enhance the enthusiasm and
strength of this author to release more sampradhAyic granthams.

Sriranga SaThajityOgi charaNAmbhuja SevanAth

laBdha-sattOnrusimhaaryO vyalEkeeth bhUmikAm imAm

MelpAkkam NarasimhAcchAr
MadhurAntakam, Iyppasi Sukla DaSami
August 11, 1989

Part III

The introductory remarks of the SadaachArya NirNayam Sudhee priyaa-
DippaNee's author, U.Ve. SrI Villivalam KrishNamAchArya Swamy, the
Prakrutam 45
th
Pattam Srimath Azhagiyasingar, SrI NaarAyaNa Yateendhra
Mahaa Desikan

SrimathE SrI Lakshmi Nrusimha ParaBrahmaNE nama:

Sriman RangaSaThArAdhi: nAnAtantrika Kesaree
YatirATh GuruvaryO mE sannidhatthAm sadhA hrudhi

It is with joy adiyEn announces to my noble well wishers the completion of the
printing of this Ahnika Grantam Sudheepriyaa, a dippiNee-Tamil translation,
started few years ago with the power of Sri Lakshmi Nrusimhan's anugraham.

AchAram is the Most Important

The definitive conclusion of the AchAryAs and others is that AchAram is more
important than Jn~Anam.All the dharma sAstrams stress therefore AchAram.
Dhramam arises from AchAram.Vyasa BhagavAn points out that Lord Achyutan
blesses one with phalans, when worshipped along the lines indicated by the
dharmams:

sarvAgamAnAm AchAra: prathamam parikalpita:
AchAraprabhavO dharma: dharmasya Prabhurachyuta:

Acharam is Soucham (Purity, bodily cleanliness) and SandhyA Vandhanam
constituting AchAram. Those who do not have the above two is considered unfit to
perform the prescribed dharmams according to the smruti:

SandhyaaheenO asuchir nityam anarhas-sarvakAmasu

That which is comprehended by the currently available VedAms (Srutis) is called
dharmam ; those dharmams not in practice due to loss of other VedAs as direct
sources but permitted through the traditional Sruti-approved route by the noble
ones (sishtAchArams) come under the title of AchAram. AchArya RaamAnuja has
explained the differences between AchAram and dharmam in his Sri BhAshyam on
Brahma Sootram: sukruta dhushkrutE yEvEtitu Bhadari. Thus it is understood
that AchAram is superior to dharmam.

What is Ahnikam?

It becomes important to understand the meaning of the word Ahnikam. It is
defined as ahni bhavam saccharitram Ahnikam. It is the good
conduct/observances practiced everyday. These good observances are: Getting up
early in the morning (Brahma Muhurtam), Meditating on the Lord's sacred feet,
bathing before the Sunrise, performing morning sandhyaa Vandhanam with argyam
and Japam followed by oupAsanam, AgnihOtram, Brahma Yajn~am, abhigamanam.
These are followed by MadhyAhnika snAnam, MadhyAhnika SandhyA vandhanam,
IjyA ArAdhanam for the Lord,Vaiswadevam, bhOjanam(Mid day meals) ; next are
scheduled study of Srimad RamAyaNam et al, Evening (Saayam)
SandhyAvandhanam, OupAsanam, AgnihOtram, night bhOjanam and in between
VedAdhyayanam. Day concludes with Yogam (sleep) invoking the Lord's names.
These observances from Brhama MuhUrtam to night sleep are collectively known as
Ahnikam or Dinacharyaa. The Anika grantham (text) of Smruti RatnAkaram
(abode of the gems of Smruti) and others describe these Ahnikams with
PramANams (appropriate valid sources of knowledge). These granthams assert that
AchAram is supreme among the dharmams. Among SadAchAram is the best among
AchArams and even greater among SadAchArams is SrI VaishNava SadAchAram.

SrIVaishNava SadhAchAra NirNayam (SadhAchAra determination):

The 26
th
Pattam Srimath Azhagiyasingar created and named his Ahnika Grantham
as SrivaishNava SadhAchAranirNayam. In the very first slOkam of his grantham,
the Jeeyar says:

SriranganAtha yatinaa PramANapadhavardhinaa
SrivaishNava sadhAchAra nirNayO ayam nibahdyatE

The Ahnika granthams of PanchakAla PrakASikaa, PanchakAla-kriyaa dheepam
precede this Azhagiyasingar's (HH the 26
th
Pattam Jeeyar's) grantham.

The 26
th
Pattam Azhagiyasingar with the Asrama ThirunAmam of Sri Rangantha
Yateendhra Mahaa Desikan is the PoorvSrama son of HH the 25
th
Pattam Srimath
Azhagiyasingar and the father of HH the 27
th
Pattam Azhagiya Singar from his
own PoorvAsramam. All these three Azhagiyasingars reigned supreme as great
AchAryans of SrI Matam and blessed us with many sampradhAyic grantams in
which they clarified the meanings of Saastrams. HH the 26
th
Pattam Srimath
Azhagiyasingar based his SrivaishNava SadAchAra nirNayam on the PramANams
selected from the earlier Ahnika granthams of SrI PaancharAtra Rakshaa of
Swamy Desikan, Smruti RatnAkaram of Vaidhika Saarvabhoumar and Saccharitra
Sudhanidhi of Naidhruva VeerarAghavAcchAr.

Although Manu, Yajn~avalkyar and other noble ones have described VarNASrama
dharmams succinctly in their Smrutis, AsthikAs have found it difficult to assemble
the content on their own due to their limits in intelligence to grasp them and group
them. That is why some of the AchAryAs have pulled together for the Astikaas
these dharmams in the form of Ahnika granthams.

Why now Yet another Ahnika Grantham?

Our PoorvAchAryAs have indeed given us a compendium of AchArams alone for our
easy understanding from many sources of valid knowledge (PramANams). They have
purposely not included the source PramANams for these AchArams since
the AstikAs of those days were familiar with the PramANams. There was no
pressing need to include the appropriate PramANams.Today's AstikAs wish
however to know about the specific PramANams behind the observance of the
various AchArams. They have an intense desire to know about them but can not
access the PramAnams on their own. In today's world, the sakti, sampradhAyam
and SadAchArams are on decline. Knowledge about the PramANams (PramANa
Jn~Anam) is also on the wane. Adiyen had the good fortune of formal Ahnika
Grantha KaalkshEpam under HH the 42
nd
Pattam Srimath Azhagiyasingar, a
towering expert in the observance of AchArams and a deep scholar about the
PramANams behind the daily AchArams. His anushtAnam was of an exemplary kind.
AdiyEn had taken extensive notes from the KaalakshEpam sessions on the various
PramANams. Those who have participated in Ahnika KaalakshEpams under me were
thrilled to hear about the special PramANams quoted by HH the 42
nd
Pattam
Azhagiyasingar and requested help in releasing all the PramANams in the form of a
monograph to help future generations of AsthikAs.

During the preparation of the requested book, it became clear that the available
Ahnikam books had mistakes that needed corrections. The MahAns of great Atma
guNam and AchAram as well as SampradhAya Jn~Anam and UpadEsa chAturyam
(skills) like Srimath GhOshtipuram Swamy and Srimath PutthankOttam Swamy who
were sishyAs of HH the 42
nd
pattam Azhagiyasingar had hand-made corrections on
available Ahnika granthams that they used in their own Ahnika KaalkshEpams. All
those Sri Kosams (Auspicious Texts) became available to adiyEn during the
preparation of the new DippaNee on SrIvaishNava SadAchAra NirNayam. AdiyEn's
elder brother, VedAntha VaavadhUka Villivalam NarayaNAcchAr Swamy's hand
made corrections from Srimath Azhagiya Singar's Ahnika Kaalakshepams were
also available to adiyEn to benefit from .

One such illustrative example of correction offered by Srimath Injimedu
Azhagiyasingar against content recorded in older texts is about the usage of
sankalpam starting with Hari Om Tatsath before the commencement of any
Vaidhika Karmaa. Although AchAryans and other MahAns knew that the correct
version is Hari: Om tat and used as such by them, the Texts lagged behind and
retained the incorrect version of the prayOgam in the sankalpam, which is very
wrong. In the nivrutti dharmams practised by ParamaikAnthis, the sankalpam
should only be Hari Om Tat.The conductance of SishtAs and the commentary in
the 18
th
chapter of Gitaa BhAshyam does not approve such usage(Hari Om Tat
sath). There is no sampradhAya bhEdham here. This serious error gets propagated
thru written texts and the sankalpam gets distorted seriously.

Another example of errors that have crept in is related to MadhyAhnika SnAna

PramANam found in different texts that are used. Many sentences there do not
have the binding anvayam (Prose order) and present many versions that are
incorrect. These needed correction. AdiyEn did not make these corrections on my
own. AdiyEn consulted with the revered scholars in these areas with humility about
the related PramANams and then made the corrections with their guidance and
support.While preparing this monograph with the benefit of MahAns, who were
experts in the subtleties of Dharma sAstrams, there were hurdles that had to be
cleared. adiyEn will refer to two such instances (sapta VaishNava Mantrams and
Dheerga Gaayatri invocation) later.

Kaimkaryams undertaken in creating this DippaNee

When it comes to the impact of changes in doctrines (Tattvam) and
anushtAnams(Vaidhika observances), the harms (anarthams) caused are much worse
in the case of following incorrect anushtAnams. AdiyEn had to consult the
scholars, who were near and far to clarify areas which were incorrect and settle
on the correct anushtAnam. The extensive efforts of this type and the difficulties
involved are well known to Sri U.Ve MelpAkkam NarasimhAcchAr Swamy. He has
described them in his extensive introduction. This Swamy was accepted by his
contemporaries as the leading authority in interpreting dharma sAstrams and was
honored with the titles of Mahaa VyaakaraNar, Vedantha ViSAradar and dharma
sAstra VichakshaNar by fellow VidhwAns. Inspite of being busy with the
performance of many kaimakryams, this Swamy found the time to respond to
adiyEn's queries quickly and corrected the mistakes and helped towards the
speedy preparation of this grantham. AdiyEn would be indebted to this Swamy
forever. There are no ways to return his help except to pray at the sacred feet of
EmperumAn that He and His devi should live many years with perfect health and
clear the doubts of AstikAs about the subtle areas of dharma sAstram to
encourage the correct observance of Vaidhika anushtAnams.

AdiyEn's deep love and devotion (abhinivEsam) to AchAram

adiyEn's grandfather, Father and brother were well known sishtAs in observance
of AchAram as Kula Kramam. AdiyEn's entry and devotion to AchAram started
from there even as a young man. Next, adiyEn and classmates at MadhurAntakam
PaadasAlai were beneficiaries of attending Ahnika KaalakshEpam by the Principal
of the PaatasAlai at that time, U.Ve Sri DevanarviLagam MahA Desikan, who would
later adorn the SrI Matam throne as the 43
rd
Pattam Srimath Azhagiyasingar.
Latter's AchAryan, HH the 42
nd
pattam Azhagiyasingar (Srimath InjimEttu
Azhagiyasingar) arranged for this anugraham. This ParmaAnugraham by Srimath
DevanArviLagam Mahaa Desikan took place in 1943 C.E. This MahAn was well known
for His deep commitment to SadAchAra anushtAnam from his own very young days
at DevanArviLAgam hamlet. After passing the SirOnmaNi examination, our class
spent some time at Srimath Injimedu Azhagiyasingar Sannidhi and were
beneficiaries of Ahnika KaalakshEpam from this AchAryan directly. He established
the correct versions of Mantrams and their prayOgams through discussions with
many experts many source granthams (Sri PaancharAtra Rakshaa, Saccharitra
SudhAnidhi, Prapanna Dharmasaara samuchayam et al). From that time on, adiyEn's
interest and commitment to anushtAnams grew further and further. Observing
this deep interest of adiyEn, HH the InjimEttu Azhagiyasingar appointed adiyEn as
His antaranga Kaimakryaparan. During this time adiyEn attended Sri BhAshya
KaalakshEpam and had the great bhAgyam to get closer to this great AchAryan
and learnt more about the observances of other SishtAs. AdiyEn knows now that
the observance of anushtAna kramams by Srimath Azhagiyasingar is equivalent to
undergoing ten times the Ahnika Grantha KaalakshEpams. Even doubts arising from
extensive Ahnika KaalkshEpams can be cleared quickly by observing the ways of
anushtAnams performed by by Srimath Azhagiyasingar. The AchAryan will
instruct one on the Mantram for drawing water from the well at night, the ways to
obtain gOvAlam (the hair from the cow's tail)for making the Pavitram and many
other procedures not well known.This
type of Upadesams, anugraham and the notes taken on them have stimulated adiyEn
to prepare this DippaNee fort he Ahnika grantham of HH the 26
th
pattam
Azhagiyasingar and add the Tamil meanings. All of these expanded content has
increased the size of this monograph.

Examples of difficulties on the way:

Although adiyEn benefited from consulting many MahAns adept in dharma

Sooksmams in areas of doubt, there were still uncertainties in determining the
correct version of some mantrams and prayOgams. Here are two examples of such
difficulties that adiyEn experienced and how they were resolved:

(1) Sapta VaishNava Mantrams: difficulties in the determination of the

identity of these 7 mantrams. Srimath Injimedu Azhagiyasingar has
identified them as those starting from Tatasya priyamabhipAtO aSyAm.
Few who had completed Ahnika KaalakshEpam under Srimath Azhagiya
Singar were not sure about these seven as the Sapta VaishNava Mantrams.
AdiyEn chose to include the seven recommended by Srimath Azhagiyasingar
after consulting with a few more Scholars. One scholar observed that
Prapanna dharma Saastra Samucchayam has included these seven as their
selection. AdiyEn refered to that text and found clear affirmation of these
seven mantrams as the correct ones and felt happy that the upadEsams of
Srimath Azhagiyasingar were the correct ones. This text is also very close
to the heart of Srimath Azhagiyasingar.

(2) During the dheerga Gaayatri japa kaalam, it is Srimath Azhagiyasingar's

position that after reciting the slOkam arka MaNDala madhyastam, one
should perform three prANAyAmams with dheerga Gaayatri. SishtAs
following the Munitraya samprAdhayam observe this procedure. Srimath
Azhagiyasingar is of the opinion that the first and the last of the three
PrANAyAmams should be accompanied by three times and the middle
PrANAyAms should be performed four times. This would lead to ten
PrANAyAmams according to Srimath Azhagiyasingar. Appropriate
PramAnams could not be found however for this option. AdiyEn has included
this procedure and practice it along with other sishyAs, who have undergone
the Ahnika KaalakshEpams under Srimath Azhagiyasingar.

(3) In determination of the PramANams, sishtAchAram should be the guide.

When SishtAchArams differ, then one should follow those of one's own
AchAryan. They should not collide. AdiyEn has followed this rule.

The Unique aspects of this Grantham:

There are many Ahnika Grantams. There are unique aspects to each of them. This
Grantham has its own special aspects such as coverage of the performance of
AchAmanam common to all sampradhAyins. All touch the right and left cheeks with
the thumb reciting KeSavAya nama:, NaarAyaNAya nama:. There are some
AchAryAs protest that this procedure is incorrect. Srimath InjimEttu
Azhagiyasingar has pointed out that this procedure is correct and recorded it in
His grantham entitled SadAchAra dhrumam. AdiyEn has used many points from
this grnatham and wish to reprint this grantham.

In this DippaNee, the full svaroopam of PanchOpanishad Mantram has been

described. PramANams come again from the SadAchAra Dhrumam text. Further,
the daily dharmams to be observed by SanyAsis along with those for women,
widows, boys who have not undergone upanayanam (sacred thread ceremony) are
fully covered.

Open areas where clear choice / determination could not be made:

(1) Manushya Yajn~am: Should it be done as niveeti (Sacred thread used as a
necklace) or Not? AdiyEn has provided the PramANams for using the niveeti
way in this DippiNee based on Sruti/Smruti PramANams, while observing
that not all sishtAs adopt this way. While looking in to it further, adiyEn
found that many knowledgable sishtAs and experts in dharma sAstrams
perform Manushya Yajn~am with the niveeti format. It is not clear why
Srutis/smritis/sishtAchAram point this way, it is not clear why some do not
choose this method abundantly favored by many PramANams.
(2) Addition of Ghee to Yecchil (eaten food): It is difficult to establish what is
the correct observance to add ghee to rice served before or after
PraaNAhUti time. Sage Atri is of the opinion that ghee should not be added
to rice in yecchil after PrANAhUti (transmission of divine energy) , if ghee
had already not been added at the time of PrANAhUti. He observes further
that ghee can be added to yecchil, if ghee was not added at the time of
PrANAhUti. Swamy Desikan in His AhAra niyamam is strictly against adding
ghee after PrANAhUti. In instances like this, it is hard to determine what is
the correct observance.

Anugrahams of mahAns in these contentious matters

The ParmAnugrahm of HH the Injimettu Azhagiya Singar is the key element in
the resolutions. Mahaa VidhwAn U.Ve.SrI NaavalpAkkam Ayaa Swamy's
ParamAnugraham is another blessing. When two years ago, adiyen needed
clarification on a matter relating to Achamanam, Sri Ayaa Swamy pointed out the
PramANam from Saandilya Smriti effortlessly. The same pramANam was used by
Srimath InjimEdu Azhagiya Singar in SrIvaishNava SadhAchAra Sura dhruman.
AdiyEn was strcuk with incredulity about the unity of thoughts among these two
AchAryAs. In another matter relating to alpa dhwAdasi,adiyEn sent a request for
clarification by Postal Mail and in four days, Sri Ayaa Swamy answered this
question very clearly and responded through his sihyAs. By the time adiyEn
received the mail, Swamy had ascended to Parama Padham and therefore his
response must be the last response (Paschima sandEsam) from this great
AchAryan. His loss is a great one for the world of Astikaas.

The reason for the big size of this DippaNi and Thanks for the UpakArams

some might think that the book is voluminous. It is inevitable that it is so because
adiyEn has added many things in Sanskrit and refer at length to each pramAnam to
illustrate the anushtAna kramam of the great AchAryAs. It is easier to condense
this book through focus on the subject matter alone without expansive coverage on
PramANams. The insightful PramAms quoted by Srimath Azhagiyasingar are not
readily found anywhere else and therefore they needed inclusion. Those are the
reasons for the big size of this grantham.

AdiyEn prostrates before Srimath MukkUr Azhagiyasingar, who blessed
Srimukham for this grantham and offers dhaNdavath PramAnams with deep
gratefulness. Sri U.Ve. MelpAkkam Swamy has helped in so many ways such as
providing Introduction (BhUmika) and correcting mistakes. AdiyEn can not return in
any manner the extended help except through daNDavath praNAmams to him.
Many MahAns have helped with proof reading, addition of Swarams for the Veda
Mantrams. AdiyEn is grateful for all the help. AdiyEn needed financial help for
printing the book and also funds for buying paper to print. Two well wishers from
Bombay, Sri Sampath and Auditor SrI K.S. VaradarAjan came forward to help.
Since the printing plans were vague, adiyEn hesitated to accept the offer of help.
With the help of other AstikAs, three thirds of the printing of the book was
completed with that help. So far it has cost one laks of rupees and adiyEn has
borrowed the rest of the funds to complete this task. The AstikAs have stepped
forward to provide help after learning by word of mouth about the need. AdiyEn is
grateful to all of them and pray to SrI Lakshmi Nrsimhan to confer on them sarva
KshEmams.

Thanks to Ilango Printing House

There are few printing houses at Chennai that handle Sanskrit. Among them, Ilango
Printers is a leader. Sri M.S. MaNiyavan is an experienced Sanskrit Compositor at
Ilango House. The two friends of Sri MaNiyavan keep up the pace even when SrI
MaNiyavan is away. There are skilled women who handle Tamil and English here.
AdiyEn's book, Para Matha Bhangam was printed here. Many releases of the
Universities are being carried out by Ilango Printers. AdiyEn's deep thanks to Sri
MaNIyavan and his friends. AdiyEn blesses this Printing house to stay as a leader
to help people like myself and other Astika Janams.

Dharma KusumAvaLi

adiyEn wishes to publish few more books on Dharma Saastram related matters that
are not readily available now. The first pushpam that blossomed in Dharma
KusumAvaLi series is this grantham. There are more flowers to blossom and they
will spring forth and grow with the help of Asthika Janams.

The Noble help provided by a noble Doctor and his exemplary Family

Even with all the generous help of people mentioned above, how can adiyEn write
and release all these books in plan when my eyesight needs improvement? All of us
have two kinds of eyes:(1) Physical eyes/Maamsa chakshus and (2) the eye of
wisdom /Jn~Ana chakshus. The first kind of eye was given by the Lord and the
second kind by AchAryans. Latter keeps on growing every day. My physical eye
however has deteriorated due to my pApams. If anyone can intervene and restore
the eye sight, One has to say that he is loftier than the Lord Himself. That mahAn
is the Parama Astikar, Dr.S.S. BhadrinAthan, the Director of Sankara NetrAlayaa,
who has great affection for Astika Janams. He performed many skillful operations
and restored my eye sight to permit me to read and write as before. Mrs.
Badrinathan is also a Doctor and is helping many people. These dampatis are helping
their two sons to travel along such kaimakryam routes. AdiyEn's prayers for the
well being of this exemplary family in the years ahead! AdiyEn also extends my
prayer to Sankara NetrAlayam for thousands of years of fruitful service to those
who need help and for taking care of their patients like their own children with
affection.


Sudheepriyaa

This samskrita DippaNee not only explains the meaning of the source texts along
with the PramANams but it also houses some rare subjects/vishayams. For
instance, the explanations given by U.Ve. Sri MelpAkkam NarasimhAcchAr Swamy
on ApOSana saBdham has been hailed by many VidhwAns. The name of
Sudheepriyaa was chosen because it is dear to many intelligent VidhwAns.

The Many auspicious assistances rendered by adiyEn's elder Brother

adiyEn studied kaavyams and Naatakams under the sacred feet of my revered
Father but lost him unfortunately at a very young age. My elder brother, VedAntha
VaavadhUka Sri U.Ve. Villivalam NaarAyaNAcchAr Swamy took over my upbringing,
performed Upanayanam and BrahmOpadEsam and blessed me with Veda
adhyayanam. After that, adiyEn learnt Tarka sAstra grantams under him at
MadhurAntakam PaatasAlai created by HH The InjimEttu Azhagiyasingar.
AdiyEn's elder brother enhanced further my skills in writing, explaining the
meanings of SrI Sooktis. It is indeed the many efforts taken by my revered elder
brother that has qualified me to write this dippaNee. For all the auspicious
accomplishments of mine, my brother is the root cause behind them. It is only
appropriate for me to meditate on His sacred feet all the time.

It is adiyEn's prayer that AstikAs support this dippaNee that has arisen out of
this background and they would extend its outreach to the Astikaa community.

NanAtAntrika SimhAya nAnEtyaguNaSaalinE
SrimathE RangaSaThajith yOginE GuravE nama:

Sukla Vrucchika Dhvidheeyaa, Chennai: 14-12-1989
Iti AasteekAnAm AaSrava:, Villivalam KrishNa Daasa:

Part IV

Vaibhavam of HH the 26th Pattam Srimad Azhagiyasingar, the author of
SrIvaishNava SadAchAra NirNayam

Among the well known AchArya Paramparais of the day, the most famous and
ancient one is that of Srimath AhOBila MaTham.

SrI MaalOlan, the Lord of AhOBilam who received the MangaLAsAsanam of

Thirumangai AzhwAr is the Lord of worship (AarAdhya dhaivam) of SrI AhOBila
MaTham. The AchArya Paramparai carrying the name of AhOBila MaTham Jeeyar
starts with Srimath Aadhi VaNN SaThakOpa Yateendhra Mahaa Desikan; this
AchAryan was selected by SrI Lakshmi Nrsimhan Himself to be the founding
jeeyar of this AchArya Paramaprai and received ochre robes, TridhaNdam and the
Preksha Mantram from the Lord of AhOBilam Himself to enter into SanyAsa
Aasramam at the young age of twenty.

Adhi VaNN SaThakOpa Jeeyar was born during the Sukla samvatsara PurattAsi
Kettai dinam in 1379 C.E. He entered SanyAsa Asramam at AhOBilam during a
BahudhAnya year Purattsi Sukla Paksha Panchami dinam in September 1398 C.E.

It is well known that the Guru Paramparai started by this Mahaa Desikan thrives
and prospers even today.The glory of this AchArya Paramparai is evident from the
usage of the words: SrI Sannidhi SampradhAyam (SrI AhOBila MaTham
tradition).

The 26th AchAryan of this Paramparai, who sat on the throne of SrI MaTham
is SrI RanganAtha Yateendhra Mahaa Desikan and he is the author of the
original Ahnika grantham: Sri VaishNava SadAchaara NirNayam.

Prior to entering the SanyAsASramam (PoorvASramam), this great scholar
belonged to the ILanagar GadhAdharapuram SriatSAngam VamSam. ILanagar
GadhAdharapuram is a srOtriya grAmam populated by Vedic scholars and is near
KumbakONam in ChOzha Desam. Great Mahaans and scholars lived in this srEshta
grAmam. The 26th pattam Srimad Azhagiyasingar entered SanyAsa Asramam on
21st November 1811 (PrajOthpatti Kaartikai) and accepted the nirvAham of Sri
Nrisimha DhivyAsthAnam and observed sanyASAsramam for 18 years
(ChAthrumAsyams).

The revered Father of the 26th Jeeyar adorned the throne of SrI MaTham as HH
the 25th Pattam Srimath Azhagiyasingar with the Asrama ThirunAmam of Sri
SrinivAsa Yateendhra Mahaa Desikan. The son of the HH the 26th Pattam Srimath
Azhagiyasingar from his PoorvAsramam was blessed by Sri Lakshmi Nrisimhan to
rule as the 27th Pattam Srimath Azhagiyasingar, SrI VeerarAghava Yateendhra
Mahaa Desikan. Thus for three generations, the members of this family of
renowned scholars (Father, son and the Grandson) performed ArAdhanam for the
dhivya PaadhukAs of MalOlan, created many sampradhAyic grantams and protected
SrI VaishNava dharmams meticulously for 57 years (1776 to 1833 C.E). HH the
25th pattam Srimath Azhagiya Singar is considered as the amsam of VynatEyar/
Garudan. He had mahaa Mantra sakti and could converse with Malolan like HH the
6th Pattam Srimath Azhagiyasingar (Sri ParAnkusa Yateendhra Mahaa Desikan).
Malolan entered in the svapnam of the Maratta King of Tanjore and commanded
him to deed a village near PuLLambhtangudi/AdhanUr dhivya desams for the
residence of HH the 25th Pattam Srimath Azhagiyasingar. The king responded
with alacrity and the Jeeyar accepted the samarpaNam of the king and named the
village as Narasimhapuram.

Here five Srimath Azhagiyasingars have their BrundhAvanams.

The scholarly son of HH the 25th Pattam Srimad Azhagiyasingar succeeded his
PoorvASrama Father as the next Azhagiyasingar at the request of many SrI
Matham sishyAs. HH the 26th Pattam Srimath Azhagiyasingar went on sanchAram
with Sri Malolan to many dhivya desams and abhimAna sthalams like
ThirunArAyaNapuram in KarnAtaka. At ThirunArAyaNapuram, the KarnAtaka king
ruling from Mysore, SrI KrishNarAja KanTheera Saarvabhouman met this
Azhagiyasingar and invited this sacred AchAryan to his palace in Mysore and
supported ArAdhanams there for MalOlan with bhakti and Sraddhai. The
MaharAjaa presented MaloLan with exquisite golden Dolai, big Silver Mantapam,
Vajramaya kalasam (Vessel for holding water) for use in daily ArAdhanam, many
pieces of jewelry, Elephants, Horses and many other presents. Srimath
Azhagiyasingar accepted them all as samarpaNams for Malolan and blessed the
king. After that, Srimad Azhagiya singar travelled to Nrisimhapuram on the banks
of Cauveri in ChOzha desam close to KumbakONam and stayed there performing
ArAdhanam for MalOlan and samASraya-BharanyAsams for His sihyaas. It was
here the sishtAs among His sishyAs prayed to Him to bless them with an Ahnika
Grantham to guide them in their dinacharyaa. Srimad Azhagiyasingar welcomed
their prArthanaa-Poorvaka Vijn~Apanam and created the Ahnika Grantham named
SrivaishNava SadhAchAra NirNayam. During His reign, this Azhagiyasingar
expanded significantly the land and property of SrI MaTham and protected them
with great care. He was born on an Adi Pooram day and was considered as the
amsam of ANDAL.

The Taniyan (Benedictory verse) for HH the 26th Pattam Srimath Azhgiyasingar,
the Grantha NirmAtaa of Sri VaishNava SadhAchAram is:

SrIVeerarAghava Yateendhra ParAnkuSAdhi
RaamAnujArya KamalAnidhi Yogivaryai:
samprEkshitam KaruNayA ParipoorNaBhOdham
SriranganAtha YatiSekharam Asrayaama:

SrimathE SrIvaNN SaThakOpa Sri RanganAtha Yateendhra Mahaa DeikAya Nama:

Part V:
The index of subject Matter (58 topics) covered in the Ahnika Grantham Book

1. Rites to be performed during BrAma MuhUrtham
2. The sankalpam for Abhigamanam
3. The rules for removal of bodily wastes (Mala-mootra utsarjana Vidhi:)
4. Cleaning of the body thereafter (Soucha Vidhi:)
5. Ways and rules for performing the sipping of water (Achamanam)
6. Rules for cleaning one's teeth (dhantadhAvana Vidhi:)
7. Rules for bathing (SnAna Vidhi:)
8. Rules for SnAnam prescribed by earlier AchAryAs
9. Rules for adorning Urdhva PuNDrams
10. Rules for performing Morning Sandhyaa Vandhanam
11. Ways to perform PrANAyAmam
12. Ways to perform Japams
13. The steps to perform Moola mantra japam
14. The PramANams for Moola Mantra Japam before upasthAnam
15. Rules for upasthAnam during Morning sandhyaa Vandhanam
16. Steps to perform AdhAra Sakti TarpaNam
17. Rules for wringing of the cloths after bath of different kinds
18. Brahma Yajn~am
19. Rules for the observance of abhigamanam
20. Rules to observe UpAdhAnam
21. Rules for gathering Pushpam, TuLasi and dharbham
22. Rules for performing MaadhyAhnikam
23. The kramams for Bhagavad Araadhanam
24. The steps for observing BhUta Suddhi
25. The Kramams for observing PrANa Pratishtai
26. The ways to perform Maanasa (internal) AarAdhanam
27. The ways to position the vessels used in Bhagavad ArAdhanam
28. The ways to invite Bhagavaan for His Araadhanam
29. The procedurs to invite PirAtti for the ArAdhanam
30. The specialties associated with different SaaLagrAmams
31. The MantrAsanam: First Asanam of Bhagavad ArAdhanam
32. The SnAnAsanam: 2
nd
Asanam
33. The AlankArAsanam: 3
34. The BhOjyAsanam: Step 4
35. The PunarmantrAsanam: Step 5
36. The ParyankAsanam: Step 6
37. The Naimittika AarAdhanams
38. The steps in observing VaisvadEvam
39. The Pictorial representation (chitram) of the offering of the Bali
40. The steps to observe Pancha Mahaa Yajn~ams
41. The circular representation (ChakrAkAram) of Vaisvadevam
42. The circular representation of BaliharaNam
43. The rules for partaking food
44. The ways to consume taambhoolam
45. The way to spend svAdhyAyam time (Fourth divison of time)
46. The ways to perform Evening Sandhyaa Vandhanam
47. Yoga Vidhi:
48. Dharmams for the Ladies
49. Dhramams for the widows
50. Dharmam of those who had not undergone upanayanam yet
51. Dharmam for the celibiates (BrahmachAris)
52. The daily dharmam of SanyAsis
53. The nirNayam of the date for observing of Sri Raama Jayanti
54. The nirNayam of the SrI Nrusimha Jayanti
55. The nirNayam of SrI KrishNa Jayanti
56. The nirNayam of SravaNa DhvAdasi
57. The Kramam for performing mantams like Dhvayam
58. The slOkams for abbreviated ArAdhanam

Part VI

The review of Ahnikam Book by The Hindu

As additional reading material, this excellent Review on the Ahnika Grantham Book
of Villivalam SrI KrishNamAchAryA by The Hindu (Tuesday, May 29, 1990) is
reproduced here:

The entire Hindu scriptural lore lays great emphasis on acquiring spiritual
knowledge and performing religious duties (called Karma) as laid down by the
Saastras. The latter represent practical application of the rules. Both Gnaanam and
aunshtaanam are described as the two wings of a bird, necessary for its flight. One
without the other is purposeless. Ramanuja, at the ripe age of 120,used to stand up
with great effort to perform the arghyam in the sandhyAvandhanam because it
has to be done only in this posture. Saints are known to have adhered strictly to
these directives, unmindful of the inconveniences and obstacles. Our AchAryaas
have prescribed, in great detail, the procedures connected with these rites. Many
of these are beyond the pale of even erudites, as the source(s) from which they
have been culled out are extinct. All the duties of a religious minded man, from
dawn to night, have been compiled as Ahnikam and made available to posterity.

It is in this context that a brilliant Ahnikam was brought out by the 26th Head of
SrI Ahobila Math (1811-1830 C.E) as SrI VaishNava SadAchArya NirNaya as
standard guide. These instructions, as contained in this text, were in Telegu script.
The 42nd Azhagiya Singar (Injimedu Swami) edited it and published it in Grantha
letters.

SrI Villivalam KrishnamAchAriAr, a well known authority in SrI VsihNavism with

intensive religious training under the 42nd and subsequent AchAryAs, has taken
extraordinary pains to bring out the present edition both in Sanskrit and Tamil.
This effort has taken several years involving physical and financial strain. It has to
be remembered that even amongst VaishNavites, the procedures and traditions
followed by different schools vary. In the modern context, there should also be
valid explanations for every one of these exercises. Many may ask as to the
authority who has prescribed the particular path. Sri Vilivalam Swamy has taken
enormous trouble to go deep in to the innumerable references. All the doubts
which may be raised have been anticipated and properly explained. In this task,
another Vidwan, Sri MelpAkkam NarasimhAcchAriAr has extended his guidance.
The book is of immense use for all groups, because all the traditions have been
enumerated.

The index that follows the main work of Ahnikam contains details relating to
Upaakarmaa, MahaLayam, Ashtaka and similar special rites. The third part consists
of Asoucha Sataka in which rules relating to the custom that should be followed
when birth takes place or death occurs(in the family). In the 1,100 pages of both
Sanskrit and Tamil (text) with references from the sources and with meanings and
directions. SrI KrishNamAcchAriAr has packed details, which can not be had in any
other texts. It is a Lexicon of VaishNavite Law. The price is kept low as to be
within the reach of everyone. It will be of great use to the present generation and
also to posterity because so much research has gone into the text.

Everyday starts around 4 a.m. There are slOkAs to be recited on every occasion,
invoking grace of God at every stage of ablutions, bathing, donning the proper
dress and wearing the PuNDram. There are various restrictions governing
Achamanam and other exercises. SandhyAvandhanam is of absolute necessity. How
to do PrANAyAmam, Brahma yagn~am, recitation of Gaayatri Mantram and how to
collect TuLasi leaves are given. The most important daily duty is the ArAdhana
(Pujaa to God) either with a small idol or with a SaaLagrAmam. Added specialty in
this vademecum (dictionary) are the details concerning Pancha Mahaa Yagn~aas.
Mention must be made in this context about the special charts (chakrams),
(Vyajanakaram and Chakrakaram), in regard to the positions of the oblations
offered in in the VaiswadEva Yagn~a. Sri KrishNamAcchAriAr has said the
adoption of this procedure and then consuming the oblations (rice balls) will remove
our sins, as declared by KrishNa in Bhagavad Gita. The duties of women have also
been clearly stated. The scriptures say DharmO rakshati Rakshita:.It is the
bounden duty of every devotee to know all these details, adopt them in their day to
day life to the best of their ability and earn divine grace. AstikAs of all sects
should be grateful Sri Villivalam KrishNamAcchAriAr for this painstaking work;
they should not fail to possess a copy and refer to it instantaneously when doubts
crop up......D.V.V
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yasyAbhavatbhaktajanArtihantuH
pitrtvamanyeshvavicAryatUrNam|
stambheavatArastamananyalabhyam
lakshmInrsimhamprapadye||

*****

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lakshmInrsimha!tavapAdasarojayugme
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SrImatSaThAriyatirAjasupUjitecaSuddham
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brAhmamuhUrteutthAyahariritisaptakrtvauccArya,

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grAhagrastegajendraruvatisarabhasamtArkshyamAruhyadhAvan
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AbibhrANorathAngamSaramasimabhayamSankhacApausakheTau
hastaiHkaumodakImapyavatuharirasAvamhasAmsamhaterna:||1

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nakrAntekarIindremukuLitanayanemUlamUletikhinne
nAhamnAhamnacAhamnacabhavatipunastAdrSomAdrSeshu|
ityevamtyaktahastesapadisuragaNebhAvaSUnyesamaste
mUlamyat(yaH)prAdurAsItsadiSatubhagavAnmangaLam
santatamnaH||2

9l6FFPl|P 4l|6P(l|6Hl-t4 +ll4T 674l(+PV+lP

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prAtaHsmarAmibhavabhitImahArtiSAntyai
nArAyaNamgaruDavAhanamanjanAbhAm|
grAhAbhibhUtamadavAraNamuktihetum
cakrAyudhamtaruNavArijapatranetram||3

9l6+ Pl|P P+Bl 4Bl P l 9l(l|4-(4 9 (9)PF4 9 B-

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prAtarnamAmimanasAvcAsAcamUrdhnA
pAdAravindayugaLampratha(para)masyapumsaH|
nArAyaNasyanarakArNavatAraNasya
pArAyaNapravaNavipraparAyaNasya||4

9l6 =l|P =6lP4 6 9lTB4=-PT69l94l9+x4

4l l(419|66l | = -l Hl T9TlB (P)+Tl&6 HG4-+ -

prAtarbhajAmibhajatAmabhayamkaramtam
prAksarvajanmakrtapApabhayApanuttyai|
yogrAhavaktrapatitAnghrigajendraghora
SokapraNAsa(ma)nakaroddhrtaSankhacakraH||5

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t4+ B-l+ |+l-6lP+ P 4 ~l 4l T t4l , 6|FP4 H4+ BPlBl+- -

SlokatrayamidampuNyamprAtarutthAyayaHpaThet|
lokatrayagurustasmaidadyAtAtmapadamhariH||6
itianusandhAnanidrAntAcamanammukhyamSrautramvAkrtvA,
tasminnevaSayanesamAsInaH

H 9l6|+4(Tl|Tl-
prArtarnirvedakArikAH

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utthAyaSayanetasminAsInoniyatendriyaH|
trastanirviNNahrdayaHvyarthamvIkshyagatamvayaH||1

6l94 Tl4l-6F6l Tl\4l|tPTl|(+l
(l4= +l|P+l l7l Hl4|4 4+ P -+ -

tApatrayeNacAkrAntaHtIvreNAdhyAtmikAdinA|
dAvajenAgninAlIDhobhrAmyannivavanemrgaH||2

B Bl4l l-6Fl +9 4l'7=-

H974| Pl 9l4 Hll|P!4|9 =-PB + (

samsAravAgurAntastholUnapakshaivANDajaH|
apaSyannirgamopAyamAgAmishvapijanmasu||3

HTl4 |64ltB - |44PlT - T 6 |9

|=6 |49'T FP4 PlT - F4TP |-+ v

akAryaiHatibIbhatsaiHkriyamANaiHkrtairapi|
lajjitaScavishaNNaScasmaryamANaiHsvakarmabhiH||4

H|4+l6P|Hl( P HBJ TTlTP

H4l4 F4PltPl+P H||TtF4lH l~4P + -

avinItamaSikshArhamasadguNagaNAkaram|
avadhAryasvamAtmAnamacikitsyASubhASrayam||5



(GPl+ -+l-6FFl |4FT |4 TlT-
H-|+ P|F6U+ P\4 PT=-P+l -+ \

dahyamAnendhanAntassthovisphurannivakITakaH|
alabdhanirgamastishThanmadhyemaraNajanmanoH||6

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|-64 6 9P 4Pl+ |94PltP+-+

vihvalaScavishaNNaScavimrSansvAmimAmdaSAm|
cintayetprathamamcaivamAcaranpriyamAtmanaH||7

B Bl4Pll -4 4||- TP = |-
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samsAracakramAropyabalibhiHkarmarajjubhiH|
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H(l P P(6l 4l6l |+!Tl =-PB-6|6-

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ahomemahatIyAtAnishphalAjanmasantatiH|
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anAsvAditasatkarmaj~nAnabhaktisudhArasA|
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SrutismrtyuditaSeshasadAcAraparAngmukhI|
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t44T BPlll H7l 4 |(T4tP +-+ {-

asampAditaSuSrUshAgurvAcAryapitrshvapi|
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6l4+l+ l 6B G-G-44|F|6-+ {(

nijakarmajadevAdidehAdhyastAtmabhAvnA|
tatbhAvanAnugodbhUtasukhaduHkhavyavasthitiH||13

H+6F44llt4l+=lP|+4|6-
9H 4+ 9lT 6 4 T |T|+4 6l+ {v

anudbhUtasvayAthAtmyaj~nAnajottamanirvrtiH|
paSuvanprAkrtairevaguNairadhikanirvrtA||14

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nakarmanishThAnaAtmaj~nAnApibhaktiyutAharau|
nodyuktAbhaktihInatvAtta(sa)tkriyAsvarcanAdishu||15

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karmabhiHpuNyapApAkhyaiHavidyAaparanAmabhiH|
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bhUshayitvAsvakamdehamSabdAdyaiHsvASrayaiHguNaiH|
darSayitvAsvasaundaryamAtmanetishThamAnayA||17

|+F6l|6H4ll( B Gl4 TTP

B 7lH F4 T 4 F4-9 9PltP+-+ {<

nirastAtiSayAhlAdasukhabhAvaikalakshaNam|
sanchAdyasvaguNairevasvarUpamparamAtmanaH||18

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F4B l+l+-6=l4 T 6TPl + -96-+ {

guNamayyAprakrtyAkhyabhagavanmAyayAanayA|
svasamlInAnantajIvakrtakarmAnurUpataH||19

T4l~4l+-6 |4|9|TlP4l
H|6F64l ( 499||(6ltP|-+ -

guNatrayASrayAnantavicitrapariNAmayA|
atidustarayAdevaprapattirahitAtmabhiH||20

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H=l+6l 6 F4|(6 P TF4Ul+ Tl|Tl+ -{

pralobhyamAnAsatatamtayaivAtyantanirvrtA|
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ll4F4H Pl 4PF4 B(+ 9|6+ --

nishpAnIyenirAlambeniSchAyenira(ru)pASraye|
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gacchatomesahAyasyavardhayantIbhayammahat|
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6(4)4 BP(l+ Tll 6- T 4l-9T-+ -v

gatAyAstvIdrSamrUpamvartamAneapijanmani|
tathai(yai)vasumahAnkAlogataHkshaNaivAlpakaH||24

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alabdhasukhasamsparSamakrtAghaughanishkrti|
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kimkarishyAmi?padayoHnipatishyAmikasyavA?|
dustarAmdurdaSAmetAmkathayishyAmikasyavA?||26
ityatItamkAlamvyarthamAlocya,paramnirvedamgatvA

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arcayamScatatodevamtatomantrAnjapannapi||28

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dhyAnnapiparamdevamkAleshUkteshupancasu|
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svArjitaiHgandhapushpAdyaiHSubhaiHSaktyanurUpataH|
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itisAttvikadhrtimavalambya

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etatkriyAvirodhIniprAcInAnyaSubhAnime|
karmANyanantAnyacchedyAnianAdInyaSucInyapi||31

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svaiyavakrpayAdevovinASya,asmanmanorathAn|
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(mantrametamudIrayet)

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tvayyArAdhanakAmoyamvratamcaritumicchati|
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padmAkshanAthaSaThajitseneSaramApatinvande||

bhUtasarovetALAnkulaSekharavishNucittabhaktidhanAn|
bhaktAnghrireNuSaThajitkaliripumunivAhanAnapibhajAmi||

itiguruparamparAanusandhAnapUrvakambhagavantampraNamya,bhagavtSAstratatupabrmhaNa
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catushTayamkeSavadidvAdaSanAmAnimatsyakUrmavarAhAdidaSAvatAranAmAnitatodevyAdiNi
nAmAnianyAnyapyadhigatastotrANica|

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satsangAdbhavanissprhogurumukhAtSrIsamprapadyAtmavAn
prArabdhamparibhujyakarmaSakalamprakshINakarmAntaraH|
nyAsAdevanirankuSeSvaradayAnirlUnamAyAnvayo
hArdAnugrahalabdhamadhyadhamanidvArAdbahirnirgataH||

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muktorcirdinapUrvapakshashaTudangmAsAbdavAtAmSumat
glauvidyutvaruNendradhAtrmahitaHsImAntasindhvAplutaH|
SrIvaikuNThamupetyanityamajaDamtasminparabrahmaNaH
sAyujyamsamavApyanandatisamamtenaivadhanyaHpumAn||

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prAtaHnityAnusandheyamparamArthammumukshubhiH|
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vidhivihatasaparyAmvItadoshAnushangAm
upacitadhanadhAnyAmutsavaiHstyAnaharshAm|
svayamupacinunityamrangadhAman!svarakshAm
SamitavimatapakshAmSASvatImrangalakshmIm||

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BP |(6 T=l6l B4ll4 lP
|~6=+4( Pl-4l ~ 4Bl 4 ll
|~4P 9|+ |+t4 ~l|+4lB ! t4P 4+

praSamitakalidoshAmprAjyabhogAnubandhAm
samuditaguNajAtAmsamyakAcArayuktAm|
SritajanabahumAnyAmSreyasImvenkaTAdrau
SriyamupacinunityamSrInivAsa!tvameva||

4( ! |44 t4 4l|6lH 9(l 9l

9+69|69'4l |96l 9'4TllP
|B6P |(6P+l |F6l4T |+ t4B -4l
(6|9=+4ll (|F6l+FBP|&P+

varada!viracayatvamvAritASeshadoshAm
punarupacitapuNyAmbhUshitAmpuNyakoTyAm|
sitamuditamanobhiHtAvakairnityasevyAm
hataripujanayogAmhastidhAmnassamrddhim||

+4+44( l l +l ! +ll4T ! t4
|44 |6l F6lP H+ll6-lP
B(=B (lF4 FB|-4 +l4l
4|69|4 7Hl 4l(4l FBP |&P +

navanavabahubhogAmnAtha!nArAyaNa!tvam
viracayaduritaughaiHtAmanAghrAtagandhAm|
sahajasulabhadAsyaiHsadbhiHabhyarthanIyAm
yatiparibrDhahrdyAmyAdavAdressamrddhim||

t4 6l+ Vl Tl 9(9 =+T + 7 FF4 T Bl6 4 6 H4TlH B|6 4 (l-4lB 6

4l+ 4 F4|+4l4 F4-9 |F|6 94| F4H 96 TB + H+ +ltP+l F4Tl4 l 9TT -

F4ll+ T94l =+l4 9P9 69- B4 H |9 |~4-9|6- F4FP F49l64 F4H96 ( 4ll4 TP
F44 P Tl|64l+ +
- | 4l 9|BPl|4

itietAnSlokAmScapraharshajanakenauccaissvareNasankIrtayet|
avkASesativedAbhyAsamcaret|

bhagaAneva svaniyAmya svarUpa sthiti pravrtti svaSeshataikarasena anenAtmanA

svakIyaiScopakaraNaiH svArAdhanaika prayojanAya paramapurushaH sarvaSeshi SriyaHpatiH svasmai
svaprItayesvaSeshabhUtamidamyogAkhyamkarmasvayemakAtitavAn||
ithiyogamparisamAptya