Answer:  Sriman Narayana is revered as the Supreme Being in Sri Vaishnavism, the source of everything that exists — both seen and unseen, known and beyond our understanding. He is the śṛṣṭi, sthiti, and laya kāraka — the Creator, Sustainer, and Dissolver of the universe. The universe comes into being and passes away by His divine will. Sriman Narayana pervades all beings and all beings reside within Him. Just as every raindrop ultimately returns to the ocean, every soul finds its final refuge in Him. 

Answer: In Sri Vaishnavism, Śrīdevi Mahalakshmi is inseparable from Perumal. Together, the divine couple form the one Paramātma we worship — our sole refuge, the means, and the ultimate goal that every jīvātma aspires to reach. Swami Rāmānuja has declared that wherever the Śāstras speak of Nārāyaṇa, it is to be understood as referring to Śrī and Nārāyaṇa together.

Out of her boundless compassion, Śrīdevi chooses to be subservient to the Lord and pleads on our behalf. Hence, in our sampradāyam, she is revered as the second Āchārya, after Nārāyaṇa Himself. She guides us on the right path, pleads on our behalf before the Lord, and envelops us with her mercy. She is our advocate, ally, and well-wisher.

Therefore, to approach Sriman Nārāyaṇa, devotees first seek the grace of Śrī, for it is she who makes access to Him gentle, compassionate, and filled with love.     

Answer:  Sri Vaishnavism is the path of worshiping Sriman Narayana (Mahavishnu with Sri Mahalakshmi) as the Supreme Lord and ultimate refuge. Srimannarayana and Sri Mahalkashmi are the creators, sustainers, and protectors of the entire universe. A Sri Vaishnava expresses devotion by praying to Him, glorifying Him, worshiping Him, and ultimately surrendering completely to His grace. Those who follow this tradition of faith and devotion are called Sri Vaishnavas.

Answer:  Sri Ramanujacharya (revered as Sri Bhāshyakārar and Bhagavad Ramanuja) is honored as an incarnation of Ādi Śeṣa, Vishvaksena, and the Pañchāyudhams (the five divine weapons of Sriman Narayana). He incarnated to spread and firmly establish the tradition of Sri Vaishnavism and the philosophy of Vishishtadvaita (qualified non-dualism).

Sri Ramanuja composed nine great works (navaratna granthas) that explain the true meanings of the Vedas and Upanishads and form the foundation of our sampradāya. His magnum opus, the Śrī Bhāshya, is a profound commentary on the Brahma Sūtras. When he presented this work in Kashmir, Śāradā Devī Herself celebrated its greatness and blessed him with the ārādhana-mūrti of Śrī Lakshmi Hayagrīva, which continues to be worshipped by an unbroken lineage of Āchāryas at Sri Parakala Matham to this very day.

Sri Ramanujacharya was a great teacher, philosopher, and reformer. He debated and won over many scholars who opposed the Vishishtadvaita philosophy, upheld the glories of the Āḻvārs, and established the ideal of Ubhaya Vedānta — the harmony of Sanskrit and Tamil scriptures. He opened the path of śaraṇāgati (surrender) to all, regardless of background, and was also an able administrator, who organized temple worship and established lasting practices in many sacred shrines.

For his tireless service in preserving and spreading the truth of the Vedas, devotion, and surrender, Sri Ramanujacharya is honored as the foremost Āchārya of our tradition.

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Answer:  In Sri Vaishnavism, Paramātma refers to the Supreme Soul — Sriman Nārāyaṇa and Śrī Devi (the Divine Couple, Divya Dampatis) — who are together the source, sustainer, and controller of everything in the universe. Jīvātma is the individual soul that dwells within each person and all living beings.

The relationship between them is often explained through the analogy of a great fire (Paramātma) and a spark (Jīvātma). The Jīvātma depends entirely on the Paramātma for its existence and energy, yet remains a distinct, conscious being. Because Paramātma pervades, supports, and resides within all, we understand that God is present everywhere and within everything.

Answer:  The word Vishishtādvaita means “qualified non-dualism.” In this philosophy, taught by Bhagavad Rāmānuja, there is ultimately one Supreme Reality — Sriman Nārāyaṇa (Paramātma). The universe and all souls (Jīvātmas) are real, eternal, and inseparably connected to Him as His attributes and body.

While each Jīvātma is distinct from the Paramātma, it is always completely dependent on Him. In this way, Vishishtādvaita teaches both the oneness of God as the ultimate reality and the real difference between the individual soul and God, held together in a harmonious and loving relationship.

Answer: The Āḻvārs were twelve saint-poets, the greatest devotees of Sriman Nārāyaṇa, who poured out their love and realization of Him through divine hymns. The Āḻvārs are the avatārams (incarnations) of the Nityasūris, the eternal attendants of Sriman Nārāyaṇa in Śrī Vaikuṇṭham. They are:

1. Poigai Āḻvār – incarnation of Pañcajanya (the conch),
2. Bhūtat Āḻvār – incarnation of Kaumodakī (the mace),
3. Pey Āḻvār – incarnation of Nandaka (the sword),
4. Tirumalisai Āḻvār – incarnation of Sudarśana Chakra (the discus),
5. Nammāḻvār – incarnation of Viśvaksena (the Lord’s commander-in-chief),
6. Madhurakavi Āḻvār – incarnation of Garuḍa (the divine eagle),
7. Kulaśekhara Āḻvār – incarnation of Kaustubha (the Lord’s gem),
8. Periyāḻvār – incarnation of Garuḍa (some traditions associate him with the Lord’s protective power),
9. Āṇḍāl – incarnation of Bhū Devī (Mother Earth),
10. Tiruppāṇ Āḻvār – incarnation of Śrīvatsa (the sacred mark on the Lord’s chest),
11. Toṇḍaraḍippodi Āḻvār – incarnation of Vanamālā (the Lord’s garland), and
12. Tirumaṅgai Āḻvār – incarnation of Śārṅga (the divine bow).

Their hymns, called pāsurams, express overwhelming joy in singing the Lord’s names and forms. In all, there are about 4,000 pāsurams, collectively known as the Nālayira Divya Prabandham (“Four Thousand Divine Hymns”). This sacred collection is considered the “Drāviḍa Veda,” because it captures the essence of the four Vedas in a way that all can learn, recite, and cherish.

Through the Āḻvārs, Sriman Nārāyaṇa revealed His message of love, surrender, and universal compassion — ensuring that no one is ever denied the chance to experience His grace and knowledge.

Answer: According to Sri Vaishnavism, the ultimate goal of life is to attain mokṣa — liberation from the endless cycle of birth and death. This means reaching Śrī Vaikuṇṭham, the eternal abode of Sriman Nārāyaṇa, where the soul joins the community of liberated beings (muktas) in lovingly serving Him and joyfully singing His glories for all eternity.

Our tradition explains this with a beautiful analogy: “Ākāśāt patitaṁ toyaṁ sāgaraṁ prati gacchati” — just as every raindrop ultimately returns to the ocean, every soul’s true destiny is to return to its divine source, Sriman Nārāyaṇa.

This truth is also expressed by Nammāḻvār in the Tiruvāymoḻi (10.9.9): “Vaikuṇṭham pukuvathu maṇṇavar vidhiyē” — “It is the destiny of all souls to reach Vaikuṇṭha.”

Answer: In Sri Vaishnavism, bhakti means loving devotion to Sriman Nārāyaṇa — seeing Him as our everything and joyfully dedicating our life to His service. The scriptures describe nine expressions of devotion, known as Navavidha (or Navadhā) Bhakti:

1. Śravaṇam – listening to the glories of Sriman Nārāyaṇa
2. Kīrtanam – chanting His divine names
3. Smaranam – remembering Him constantly
4. Pādasevanam – serving His lotus feet
5. Arcana – worshiping Him with offerings
6. Vandanam – offering prayers and praises
7. Dāsya – serving Him as a loyal servant
8. Sākhyam – relating to Him as a dear friend
9. Ātma-nivedanam – complete surrender of oneself to Him

Practicing any of these forms of devotion deepens our relationship with Sriman Nārāyaṇa and ultimately leads the soul to mokṣa — eternal service in His divine abode.

Answer: In Sri Vaishnavism, a Guru or Āchārya is the compassionate guide who connects the devotee to Sriman Nārāyaṇa. An Āchārya embodies the wisdom of the scriptures and the mercy of the tradition, leading us on the path to mokṣa. He is not only a teacher of knowledge but also a mentor, counselor, and well-wisher — patient, forgiving, and approachable.

What makes this guidance unique is the Guru-paramparā, the unbroken lineage of teachers beginning with Sriman Nārāyaṇa Himself, who imparted divine wisdom to Mahalakṣmī, Viśvaksena, and then through Nammāḻvār, Nāthamuni, Yāmunāchārya, Bhagavad Rāmānuja, and down to our present-day Āchāryas. This sacred chain ensures that the truth is faithfully preserved and compassionately passed down through generations.

Life brings many challenges, and we may not always know how to align our actions with the Lord’s will. The Āchārya, standing within this living lineage, provides clarity, strength, and direction, making the journey toward God smooth and secure. In Sri Vaishnavism, having the blessings of an Āchārya is therefore considered essential, for it is through his guidance that our devotion finds its true fulfillment.

Answer: The Śrī Vaishnava forehead mark, called Thirumaṇ Śrīchūrṇam, represents the holy feet of Sri Mahāviṣṇu. The white lines and the yellow (or red) central line together symbolize the oneness of Sriman Nārāyaṇa and Śrī Mahālakṣmī. The Thirumaṇ mark is the visible identifier of a person’s affiliation with Sri Vaishnavism and serves as a daily reminder of devotion and surrender to the Divine Couple.

In addition to the forehead, Urdhva Puṇḍrams (vertical sacred marks) are applied on eleven other parts of the upper body. While applying them, devotees recite the names of Sriman Nārāyaṇa and Śrī Mahālakṣmī with reverence.

When applying the white Thirumaṇ (representing Sriman Nārāyaṇa), the following names are chanted:

1. Om Keśavāya Namaḥ – Forehead
   
2. Om Nārāyaṇāya Namaḥ – Stomach
   
3. Om Mādhavāya Namaḥ – Chest
   
4. Om Govindāya Namaḥ – Neck
   
5. Om Viṣṇave Namaḥ – Right side of the stomach
   
6. Om Madhusūdanāya Namaḥ – Right shoulder
   
7. Om Trivikrāmāya Namaḥ – Right side of the neck
   
8. Om Vāmanāya Namaḥ – Left side of the stomach
   
9. Om Śrīdhārāya Namaḥ – Left shoulder
   
10. Om Hṛṣīkeśāya Namaḥ – Left side of the neck
    
11. Om Padmanābhāya Namaḥ – Upper back
    
12. Om Dāmodarāya Namaḥ – Nape of the neck

When applying the yellow or red Śrīchūrṇam (representing Śrī Mahālakṣmī), the following names are chanted:

1. Om Śrīdevyai Namaḥ – Forehead
   
2. Om Amṛtodbhavāyai Namaḥ – Stomach
   
3. Om Kamalāyai Namaḥ – Chest
   
4. Om Chandraśobhiṇyai Namaḥ – Neck
   
5. Om Viṣṇupatnyai Namaḥ – Right side of the stomach
   
6. Om Vaiṣṇavyai Namaḥ – Right shoulder
   
7. Om Varārohāyai Namaḥ – Right side of the neck
   
8. Om Harivalabhāyai Namaḥ – Left side of the stomach
   
9. Om Śārṅgaṇyai Namaḥ – Left shoulder
   
10. Om Devadevyai Namaḥ – Left side of the neck
    
11. Om Mahālakṣmyai Namaḥ – Upper back
    
12. Om Surasundaryai Namaḥ – Nape of the neck

The daily wearing of Thirumaṇ and Śrīchūrṇam reminds every Sri Vaishnava that they belong to the Lord and His consort, that their body is sacred, and that every action should be performed as kainkaryam (service) to the Divine Couple.

Answer: For a Sri Vaishnava, the temple (Koil) is central to spiritual life because it is where the Lord is present in His Arcāvatāra (manifest form of the Divine in consecrated idols for worship) — mercifully available for us to see, approach, and serve. In Kaliyugam (the present age), when our minds are restless and easily distracted, regular darśanam of the deity (Arcā Mūrti) is the most accessible and powerful way to connect with Perumal and Thāyār.

Temples are filled with divine energy because of the daily nitya ārādhana (ritual worship), chanting, and festivals that take place there. By beholding the Lord, receiving His tīrtham (holy water) and prasādam (sacred food), and listening to pravachanams (spiritual discourses), we are purified, uplifted, and reminded of the path laid down by the śāstras.

Beyond personal devotion, the temple nurtures satsangam — the company of fellow devotees — which strengthens our faith and practice. Thus, the temple is not only a house of God but also a school of the spirit, where we reconnect with the Lord, center ourselves, and grow in knowledge and devotion.

Answer:  In Sri Vaishnavism, Prapatti (Śaraṇāgati) means completely surrendering oneself to Sriman Nārāyaṇa, trusting fully in His protection and care. It is the heartfelt cry:
“O Lord, I cannot save myself. You alone are my refuge — please accept me and guide me.”
This surrender is rooted in the truth that He is the Master, and we are His servants; He is our Father, and we are His children. The Navavidha Sambandham — the nine types of relationships between the soul and the Lord — reminds us of this eternal bond and why surrender is our natural duty.

Prapatti is also called Bharaṇyāsam, meaning the act of entrusting oneself at the feet of an Āchārya. It is the act of surrendering to Sriman Nārāyaṇa — through the guidance of an Āchārya or based on his teachings. Prapatti is both an inner attitude of dependence and love, and a spiritual act of total faith.

Above all, it is the assurance that when we let go of ego and place ourselves fully in His hands, Perumal (Sriman Nārāyaṇa) unfailingly accepts and protects us.

Prapatti can be performed for any goal that cannot be achieved by one’s own effort. It may be done by anyone, at any time, in any place, and for any righteous purpose. The only requirement is that the prapanna (one who performs Prapatti) should have no other means to attain the goal and must possess Mahā Viśvāsam — unshakable faith in Perumal’s grace.

For example, during Tiruvarādhana (daily worship), we perform Śaraṇāgati to ensure that the worship is accepted and blessed by the Lord.

Answer:  The sacred texts of Sri Vaishnavism come from both the Sanskrit Vedic tradition and the Tamil hymns of the Āḻvārs, which together form the twin pillars of our sampradāya. The most important texts include:

• The Vedas and Upanishads – the eternal foundations of all spiritual knowledge.
• Bhagavad Gītā – the Lord’s divine message to Arjuna, with Śrī Rāmānuja’s Gītā Bhāṣya as the authoritative commentary.
• Śrī Bhāṣya – Bhagavad Rāmānuja’s great commentary on the Brahma Sūtras, establishing the philosophy of Vishishtādvaita.
• Nālayira Divya Prabandham – the 4,000 Tamil hymns of the Āḻvārs, revered as the Drāviḍa Veda.
• Bhagavad Viśayam – commentaries on Nammāḻvār’s Tiruvāymoḻi, revealing the heart of Śrī Vaishnava theology.
• Gadyatrayam – the three prose prayers of Śrī Rāmānuja (Śaraṇāgati Gadyam, Śrīraṅga Gadyam, and Vaikuṇṭha Gadyam) expressing total surrender to the Lord.
• Rahasya Granthas – masterly expositions of the inner meanings of the three sacred mantras and the doctrine of Śaraṇāgati. The best known are Śrī Vedānta Deśika’s Rahasya Traya Sāram and Śrī Piḷḷai Lokāchārya’s Śrivachanabhūṣaṇam.

Together, these works form the scriptural foundation of the Sri Vaishnava sampradāya, guiding devotees in both knowledge and devotion.

Answer:  In Sri Vaishnavism, Kainkaryam means selfless service offered to Sriman Nārāyaṇa and His devotees, performed with love, humility, and devotion. It is not measured by size or visibility, but by sincerity and intent.

Examples of Kainkaryam include fetching flowers or water for worship, making garlands, cooking and offering food (Naivedyam), cleaning the temple, assisting the arcaka (archaka/priest), or serving fellow devotees (Bhāgavata-sevā).

There is no “greater” or “lesser” Kainkaryam — whether one is sweeping the temple floor or reciting the Lord’s names, what matters is the purity of heart and the desire to please Perumal. In this spirit, every act of Kainkaryam becomes a joy and a blessing, binding the soul ever closer to God.

Answer:  Sri Vaishnavism views the world as one divine family of Sriman Nārāyaṇa — “Vasudhaiva Kutumbakam” (“The whole world is one family”). No one is higher or lower by birth, status, or background. Every soul is equally dear to the Lord and equally qualified to become His devotee.

To walk this path, one simply accepts Sriman Nārāyaṇa as the Supreme — our Creator, Master, Father, and Protector — and surrenders at His divine feet, seeking His refuge. In doing so, life in this world is no longer seen as divided by differences, but as a shared journey of service and devotion, where all beings are united in their relationship with God.

Answer: Samāśrayaṇam, or Pancha Saṁskāra, is the sacred initiation into Sri Vaishnavism. The process is intended to purify one’s body and mind, and it marks the devotee’s formal commitment at the feet of the Āchārya to follow Sri Vaishnava principles and the duties associated with them.

Samāśrayaṇam is open to anyone who sincerely desires to become a Sri Vaishnava, irrespective of caste, creed, or gender. Over the centuries, our Āchāryas have graciously administered Samāśrayaṇam to countless seekers from all walks of life.

It is recommended that Samāśrayaṇam be performed at an early age — typically after Upanayanam for boys and after maturity for girls. It is a once-in-a-lifetime initiation; there is no need to undergo Samāśrayaṇam more than once 

Answer:  The Pancha Saṁskāras consist of five sacred rites that purify a devotee both externally and internally. They are:

1. Tāpa (Marking): The symbols of the Śaṅkha (conch) and Chakra (discus) are impressed on the left and right shoulders, respectively. This mirrors how Sri Mahāviṣṇu bears these divine emblems in His hands. It serves as a sacred mark of identity for all Vishnu-bhaktas.
2. Puṇḍram (Sacred Marks): The devotee learns to wear the twelve Urdhva Puṇḍrams (the vertical tiru­maṇ with śrīchūrṇam) on the designated parts of the body, symbolizing purity and devotion.
3. Nāmam (Name): The devotee receives a spiritual name, often with the suffix “Dāsan” (meaning “servant”) to signify eternal servitude to Sriman Nārāyaṇa and Bhagavad Rāmānuja. Some may also adopt one of the divine names of Sriman Nārāyaṇa as their own.
4. Mantra (Initiation into the Sacred Mantras): The three great mantras — the Aṣṭākṣara, Dvaya, and Charama Śloka (together known as the Rahasya Trayam) — are taught along with their meanings. The devotee is expected to chant these mantras daily, as often as possible, with devotion and faith.
5. Ijya (Worship): The devotee learns the process of Bhagavad Tiruvarādhana (daily worship of the Lord), which is to be performed every day as an expression of love and gratitude to Perumal.

Together, these five sacred rites constitute Samāśrayaṇam, marking one’s formal acceptance into the Sri Vaishnava sampradāya and signifying a life of surrender, purity, and service to Sriman Nārāyaṇa.