[radikal]

Some prominent Sri Vaishnavas (and Institutions)

Unlike in north India, in the south Sri Vaishnavism has been a relatively low keyed and restricted to mutts and temples. There are various factors that had contributed to its stagnation, one being the rigid social structure.

However, there a few individuals who have broken this barrier, reaching out to everyone. Some of these well known personalities based in India are :

Tridandi Chinna Narayana Ramanuja Jeeyar Swamy (Andra Pradesh, India)

The youngest Jeeyar (acharya) in India, who took over the spiritual lineage from his grand father Pedda Jeeyar swami in 1980.

He has established many charitable and educational instituitions and his social work with the tribals in Andra Pradesh is note worthy.

His activities are mainly focussed in Andra Pradesh and also in North America, where theres a substantial Telegu speaking expatriate community.

Chinna Jeeyar website

http://www.chinnajeeyar.org/


D A Joseph (Pondicherry, India)

D A Joseph is Tamil and Sanskrit scholar who conducts lectures on Sri Vaishnavism in various parts in Tamilnadu and Pondicherry.

Apart from his lecture series, he has also released CDs and published books on Vaishnavism.

D A Joseph's website

http://www.dajoseph.com/index.html

D A Joseph appearing on TV

[softy54534]

Jimano:
Could you please throw some lights on the mantras used in Vaishnavites marriage and its meaning?

[9mm_fan]

..

. AAZHWARS CULT...preaches Human-Values only.!...

... by means of Broad Outlook with UNIVERSAL-LOVE .!!!


But... it is a Pity... that...

...some MISCONSTRUITIONS.! ... Misconceptions.!!...

...in the Society... have been spread by some Ignorants...

... on the SIMPLE and Broad-minded AZHWARS' CULT.!!!

(Not the Postings here... meant)


It is not only a pity... but also a GREAT LOSS to the PEACE-LOVING .. GOD-SEARCHING Humanity...

..apart from the Sri-Vaishnavites... the Followers of Azhwars....

..that the AZHWAR'S CULT... so called Sri-Vaishnawam is generally MISCONSTRUED as well as MISCONCEIVED.

In fact... this RARE DEVOTIONAL CULT in the whole World... is a HIGHLY BROAD-MINDED Religious Concept..

..pertaining to the ENTIRE HUMANITY.!

Yes. Really there is No scope for Mutual Hatred... or Superiority or Inferiority complexes here... on any aspect....

..even with respect of other Faiths or Religions.. or even Sects.!

Yes. AZHWARS DEVOTIONAL CULT...preaches UNIVERSAL-LOVE as the basic tenet and RUDIMENTARY APPROACH,,, ..

..as well as the FUNDAMENTAL QUALIFICATION for the Human- access with the Omnipotent God.!!!...

..to EARN HIS INEVITABLE GRACE... by any Commoner... for Successful Life.!!!

Want Clarification.? Shall we discuss.?
.
.

[Drugmachine]

Sri Vaisnava Lineage (Sampradaya)

According to popular belief, the lineage (disciplic succession) of Sri Vaisnavism, originated from the Supreme Personality of Godhead, Sriman Narayana. He first revealed the doctrines of Sri Vaisnavism to His eternal consort Laksmi; She in turn revealed them to Visvak-sena the martial entourage of the Lord. He revealed them to Nammalvar (Satakopan), the first of the Alvars. And thus they have been handed down through a succession of spiritual masters knwon as acaryas, the 3 greatest of them being Natha muni, Yamunacarya and Ramanuja.

Alvars and the Disciplic succession

Srimad Bhagavatam Canto XI, chapter 5: verses 38 - 40

The inhabitants of Satyâ- and the other yugas, o King, want to take birth in Kali-yuga as in that time for sure, o great monarch, the devotees dedicated to Nârâyana are found left and right; especially in great numbers in the provinces of South India where those human beings who drink of the water of the rivers the Tâmraparnî, the Kritamâlâ, the Payasvinî, the extremely pious Kâverî, the Mahânadî and the Pratîcî, o lord of men, for the most part are pure-hearted devotees of the Supreme Lord Vâsudeva.

The Bhagavatam has predicted that in the beginning of the present age, many devotees of Lord Vishnu would take birth on the bank of the river Tamraparani in Tamilnadu. They are said to be the 12 Alvars (saints), the pioneers of the devotional (bhakti) movement in India.

The 12 Alvars composed hymns of devotion in the Tamil language, describing the revelations received from the Lord Himself. They are revered by the Sri Vaisnavas and their compositions have deeply influenced Sri Vaisnava theology.

The later spiritual perceptors collected this hymns and compiled a canon called Nalayira Divya Prabandham (Dravida veda) consisiting of 4000 couplets. These compositions are not opposed to, but consistent with the sanskrit vedic revelation. the only difference is that the study of these vernacular texts are not restricted to any group, caste or gender and everyone is entitled to study them.

Because it recognises the Sanskrit and Tamil revelations, Sri Vaisnavism is often known as Ubhaya Vedanta - Dual Vedanta.

[Lillie_Steins]

Introduction to Sri Vaisnavism

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The vaisnava community is divide into 4 lineages (sampradaya); Sri, Madhva, Vallbha and Nimbarka. Of these 4 lineages, Sri Vaisnavism is the oldest and perhaps the largest. However, this theological system had received little attention and remains unkown except to scholars. The only Vaisnava theistic school that has received attention in the west is the Hare Krsna movement ( aka Iskcon)

Philosophical System

The philosophical system of Sri Vaisnavism is known as Visistadvaita (Qualified non dualism). Its fundamental position is that the Supreme Reality is the Highest Personal God, possessing innumerable auspicious qualities and devoid of any inauspicious qualities. The individual soul is a spark of God and their consituitional position is to remain separate and subservient and completely dependent upon God's existence.

The doctrine Prapatti (self surrender)

In the 18th Chapter of the Bhagavad Gita Lord Krsna declares :

sarva dharman parityajya mam ekam saranam vraja
Aham tva sarva papebhyo moksayisyami ma suca

Abandoning all other means (dharmas) take refuge in me alone:
I will liberate thee from the effect of all sins, grieve not

Prapatti (saranagati or surrender) is total resignation of oneself to God and relying upon His grace alone.

Taking refugee of the Lord is the easiest way to God realisation and liberation. In the scriptures we find anecdotes of Prapatti performed by personalities like Gajendra, Jatayu, and Draupadi. There is no restriction as to time, place and states of purity.

It is not merit, which is the operative cause of Grace but the sense of one's unworthiness and the inability to follow the three conventional yogas (Karma - Action, Jnana - Knowledge, Bhakti - Devotion). The Lord Himself is the means (upaya) as well as the end (upeya) and prapatti is the act of self-surrender to the Lord. Redemption is essentially a justification by faith and not works, although included in the act of self surrender is the resolution to perfect one's act as well.

Role of Sri (Laksmi) - The Mediatrix

In Srivaisnavism theology, the Supreme Person expresses His will to redeem by having a dual Spiritual Form - Narayana and Sri.

Lord Narayana with perfect justice rules the universe but Laksmi (Sri) His eternal consort resides within His heart as the embodiment of Saving Grace. – The Universal Mother.

The Lord dispenses justice in accordance with the merit and demerit of the soul and Laksmi through Her Beauty and Grace captivates the Lord and transforms His desire for justice (nigraha-sakti) into redemptive grace (anugraha-sakti) as She acts as a Mediatrix between the Lords and the jivas.

The Lord too, is innately gracious, but His grace is an 'initial' grace (krpa), which is common to all beings. By virtue of this grace one is impelled to seek refuge in Him. But the grace of Sri is specific grace (prasada). It is the saving grace, the action of 'condescension' of the Divine into the realm of being, which permits the soul to be released.

[Beerinkol]

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 1

Samasharayanam / Panca Samaskaram - The 5 Sacraments

Any one can be a Sri Vaisnava regardless of race, caste, gender or religious affiliations. However, one has to undergo a formal ritual of initiation known as samasharayanam or panca samskaram. This is requirement prescribed in the vaisnava panca ratra agama text.

The 5 sacraments adminsitered are as follows:

1) Dasya nama - Initiated disciple given a 'spiritual' name of Vishnu, suffixed with the word dasa (servant) e.g Vishnu dasa.

All vaisnavas are equal in the eyes of the Lord and there are no differences based on caste or social status. In the vedic arrangement dasa is a suffixed added to the sudhras, so amongs sri vaisnavas everyone is a servant and thus the entire society is one an equal level.

2) Pundram- A sectarian mark which represents the feet of the Lord marked in white clay (tiruman) upon the forehead and 12 parts of the body. The centre line is drawn in red (sricuna) and represents Laksmi.

3) Thapanam- Special branding on the shoulders of the conch (Panchajaya) and disc (Chakra) of Vishnu by the guru. This is intended to purify one from sins and render the body fit for devotional service. It marks one's for the life as a servant and the property of the Lord.

4) Yaga- Learning to do ritualistic Deity worship.

5) Mantra upadesa- Receiving the 3 sacred mantras (rahasya trayam) from the guru for daily recitation.

One needs to seek a spiritual perceptor (acarya/guru) in order to be initiated into the Sampradayam. No knowledge is considered valid unless it comes from a guru who belongs to the lineage and actually lives and practices the spiritual life. There is nothing that can be added or substracted from the teachings of the great spiritual masters namely Ramanuja. Therefore all comtemporary acaryas must confine themselves to re-interpreting the teachings of Ramanuja to suit modern life - not inventing new doctrines.

[tgs]

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 2

Dawn of Devotion - Margazhi/Dhanur Month (15 Dec - 15 Jan)

Lord Krishna proclaims in the Gita

Masaanaam Margaseershohum - I am Margazhi, which clearly explains the greatness of this month.

Thirupavai

Of all the Alvars, only Andal has a cult like following among Sri Vaisnavas. During Margazhi month, Andal's composition - Thirupavai is recited in homes and temples at dawn.

Thirupavai celebrates, a simple ritualistic observance, with 1 verse of the Thirupavai dedicated for each of the 30 days of the month.

a) first 10 verses highlights the devotional observance,

b) second 10 verses awakes the Lord's Grace

c) last 10 verses highlights the goal of devotional service.

Thirupavai verse 29

In the early hours of the morning, we have come to worship You and praise Your golden lotus like feet.
Born are we in the cowherd clan, You should not decline our service and homage.
Harken O Govinda ! Not only for today do we seek the drum, but for ever more, seven times seven births, we would be one with You, and serve You and You alone; Change all our other desires O Lord !

Andal's life story

http://www.divyadesamonline.com/alwars/andal.asp

Thirupavai verse 01

[S.T.D.]

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 3

Dawn of Devotion - Margazhi/Dhanur Month (15 Dec - 15 Jan)

Vaikunda Ekadesi

The high point of the Margazhi month is the Vaikunda Ekadesi festival. Its a very holy day, spent in fasting, bhagavad kainkaryam (devotional service) and meditation of the Lord and His pastimes.

Vaikunta Ekadasi is a grand 21 days celebration in Srirangam. Where, the festivities in the first 10 days are conducted during the day. And the 10 days following Ekadasi, are conducted during the night.

Vaikunta Ekadasi, includes both day and night celebrations, and at pre-dawn all the assembled devotees in the temple pass through the symbolic Parama Pada Vaasal (gateway to the abode of Sriman Narayana).

This day, also has a special significance as the first Alvar of the Sampradayam, Namalvar attained parama padam (the Lord's Abode) on this day.

Vaikuntha Ekadasi @ Sri Rangam



Thondaradipodi Alvar's pasuram on Sri Ranganatha

http://
http://www.youtube.co...eature=related

[PhillipHer]

wow... happy to know about Sri Vaisnavism

continue....

[NeroASERCH]

is Thapa samskara means samasanam???

[9mm_fan]

is Thapa samskara means samasanam???

Samasharayanam includes thapa samskara. The write up on the 5 sacraments has been edited for clarity

[Drugmachine]

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 4

Dawn of Devotion - Celebartions in Srivilliputhur

In Srivilliputtur, Andal's birthplace, the margazhi celebrations are centred around Andal's Thirupavai, this include's a 8 day neeratu utsava with araiyar sevai and culminating in Andal's marriage.

Araiyar Sevai, is a ritualistic visual enactment of the Alvars devotional expressions. This is quite similar to the othuvar tradition of saivism; except that araiyars utilise hand / facial gestures (abhinaya) with forward and backward step movements. This ritual was first instituted by Tirumangai alvar, but later discontinued due to sanskritisation of Vaisnavism in Taminadu. Later in the 8th century, Nathamuni reinstated this ritual back in the temples.

Today, araiyar sevai is performed by the descendents of Natha muni in only 3 temples i.e Srivilliputtur, Azhwarthirunagari and Sri Rangam.

Araiyar sevai



Araiyar Sevai

http://www.araiyar.com/

Tirumangai Alvar

http://www.ramanuja.org/sv/alvars/ka...irumangai.html

[Drugmachine]

The community

Iyengars

Iyengar refers to one who is characterised by five attributes (Aindu angangal - 5 sacraments), and is independent of the person's caste. It refers to the philosophical affiliation of the adherent.

However, in today reference it is taken to indicate brahmin as most of them are from the Brahmin caste.

The 2 Branches (Kalais)

The Sri vaisnava community can be divided into Vadagalai (Kanchipuram based) and Tengalai (Sri Rangam based) sects.

Outwardly, the 2 sects differ only in the application of their sectarain marks.

Vadagalais (Northerners) are distinguished by a while U line with a yellow central line.

Tengalais (Southerners) are distinguished by a white Y with a red central line.

Vadagalais, follow the teachings of the great Vedanta Desika. They place more stress on the Sanskrit tradition and the varnasrama system with the preservation of the caste status quo. They are inclined to believe in justification by work rather than by faith (markata nyaya).

Tengalais influenced by the commentaries of Pillai Lokacarya and Manavalamaha muni lay greater stress on the vernacular Tamil tradition and are less concern with preserving the caste status quo. The emphasis is more on grace than on works (marjara nyaya)

Apart from 18 major points of doctrinal disputes, the 2 branches have other minor differences, an e.g matter pertaining to prostration.

Tengalais prostrate before the Lord once and mutual prostration is allowed irrespective of age, caste or sex including the guru and disciple.

Vadagalais do it 3 times and prostration is allowed only to the guru , elders without mutual prostration.

Hebbar and Mandyam Iyengars of Karnataka

An unique community concenrated in Melkote, Mysore, Mandyam, Hassan districts in Southern Karnataka, whose orgin is not precise.

One theory is that they are Jains converted to Sri vaisnavism along with their Hoysala King, during Ramanuja exile in Melkote (near Mysore).

Another theory is that they are local Kannadigas converted by Ramanuja.

Another possibility is that they are descendants of Ramanuja's disciples from Tamil Nadu who followed him during his exile.

Most visible of Karnataka Iyengars are Mandyam Iyengars , who differ from other Karnataka Iyengars, who belong to the Tenkalai sect, while other Iyengars come from both.

There is a sizeable Iyengar community hailing from Andra Pradesh, whose mother tongue is Telegu.

Some common Iyengar words

Perumal - Sriman Narayana/God
Thayyar - Laksmi
Thirumanjanam - Abhisekham
Cevittu - Worship
Kainkaryam - Service to God
Sri Curnam - Vermillion
Dadyodanam- Yogurt Rice
Puliyotharai - Tamarind rice
Thiru Kannamudu - Payasam
Adiyen - At your Service
Jeer - Tengalai Pontiff

A clip on the Vairamudi (Diamond crown) Utsava in Melkote.

Gives a glimpse of Melkote. From 5.00 min onwards shows the temple, receiving the Jeer of Melkote and the handing over of the crown by the district officials to the temple.

[Fegasderty]

Sri Vaisnavism in Northern India

Ramanuja was not only a spiritual leader but also a social reformer who wanted to bring change in the social order. This was met with strong opposition during and after his time and still remains a dream in Tamilnadu.

However, the scenario in North India is different, in regard the 2 sub-sects of Sri Vaisnavism.

Ramananda Sampradaya

Ramananda a follower of Ramanuja, determination to ignore caste discrimintaion led to his break away from the followers of Ramanuja.

With 12 disciples he founded his own sect Ramanandi in Varanasi in the 14th century. He revoke the strict rule on Sanskrit and other caste discriminative practices. While in the South, Sanskrit replaced Tamil, in the North Ramananda replaced Sanskrit with Hindi, and accepted lay members regardless of castes, classes, and creeds.

He soon became a popular religious reformer and teacher. Among his prominent disciples were; Kabir, a Muslim weaver, Tulasi Das, author of Ramcharitmanas, a Hindi rendering of the Ramayana and Meera a lady saint.

The Ramananda Sampradaya currently has the largest number of renunciants (vairagis/sadhus) estimated to be 2 million. This sect is prevalent in Uttar Pradesh, Rajastan, Gujarat, and Nepal

Swami Narayan Sampradaya

Founded by Swami Sahajanand ( Swami Narayan ) in 1801, a follower of Ramananda sect, espousing Ramanuja's Visistadvaita Vedanta. A wealthy group, it is in the forefront of social, rehabilitation and missionary works.

Its followers are numerous in the Gujarati trading communities in Gujarat, Mumbai, and in East Africa, Great Britain and USA.

Tulasi das Hanuman Chalisa performed by members of Temple of Fine Arts - Kuala Lumpur

[Big A]

Sri Vaisnavism in Northern India

Ramanuja was not only a spiritual leader but also a social reformer who wanted to bring change in the social order. This was met with strong opposition during and after his time and still remains a dream in Tamilnadu.

However, the scenario in North India is different, in regard the 2 sub-sects of Sri Vaisnavism.

Ramananda Sampradaya

Ramananda a follower of Ramanuja, determination to ignore caste discrimintaion led to his break away from the followers of Ramanuja.

With 12 disciples he founded his own sect Ramanandi in Varanasi in the 14th century. He revoke the strict rule on Sanskrit and other caste discriminative practices. While in the South, Sanskrit replaced Tamil, in the North Ramananda replaced Sanskrit with Hindi, and accepted lay members regardless of castes, classes, and creeds.

He soon became a popular religious reformer and teacher. Among his prominent disciples were; Kabir, a Muslim weaver, Tulasi Das, author of Ramcharitmanas, a Hindi rendering of the Ramayana and Meera a lady saint.

The Ramananda Sampradaya currently has the largest number of renunciants (vairagis/sadhus) estimated to be 2 million. This sect is prevalent in Uttar Pradesh, Rajastan, Gujarat, and Nepal

Swami Narayan Sampradaya

Founded by Swami Sahajanand ( Swami Narayan ) in 1801, a follower of Ramananda sect, espousing Ramanuja's Visistadvaita Vedanta. A wealthy group, it is in the forefront of social, rehabilitation and missionary works.

Its followers are numerous in the Gujarati trading communities in Gujarat, Mumbai, and in East Africa, Great Britain and USA.

Tulasi das Hanuman Chalisa performed by members of Temple of Fine Arts - Kuala Lumpur

Good compilation!

But what about the Gaudiya Vaishnava sampradaya founded by Krishna Chaitanya in Bengal?

Then there is the Madhva Vaishnava tradition and also the Nimbarka one!

[PhillipHer]

Good compilation!

But what about the Gaudiya Vaishnava sampradaya founded by Krishna Chaitanya in Bengal?

The Gaudiya Vaisnava sampradaya is a little complicated.

Chaitanya (16th century) was first initiated by Iswara Puri and later received his sanyasa (monkhood) from Kesava Bharati of the advaita dasanami order (dasa - ten, nami - name).

However, Chaitanya was strongly influenced by Nimbarka (his contemporary) especially in his sentiments to Radha and Krsna worship.

After Sri Baladeva Vidyabhusana (18th century), Gaudiya vaisnavas started claiming their lineage to Madhva.

Chaitanya

Chaitanya lived in Sri Rangam for 6 months and incorporated the following 2 doctrines of Sri Vaishavism, into his teachings :

1) The doctrine of unalloyed devotion free from action (karma) and Knowledge (jñana)
2) The doctrine of service to the devotees

Furthermore, one of his close associate, Gopala Bhatta Goswami, was a Sri Vaisnava from Sri Rangam. Gopala Bhatta Goswami's, Hari bhaktivilasa, a liturgical and disciplinary scripture has Sri Vaisnava influence.

Bhakti Siddhanta Saraswati

In early 1900's when Chaitanya's vaisnavism was undergoing severe criticism for its deviation. Bhakti Siddhanta Saraswati tried to formlise it into an "bonfide" spiritual order (sampradaya).

For this, he spent some time in Sri Perumbudur (Ramanuja's birthplace) studying Sri Vaisnava liturgy especially on matters relating to the sanyasa order. Later, he founded the Gaudiya Mutt (Gaudiya Sampradaya), by formally accepting disciples and sanyasis (monks) .

Although Gaudiya Vaisnavas claim lineage to Madhva, technically, they are closer to Sri Sampradaya.

E.g of some similarities

1) The Achintya-Bheda-Abheda philosophy (inconceivable one and different) seem closer to Ramanuja's visistadvaita (Qualified non-dualism), than to Madhva's dvaita (dualism)

2) Gaudiya sanyasis like Sri Sampradaya sanyasis are Tridandis (triple staff), unlike Madhva's ekadandis (single staff).

3) Like Sri Vaisnavas, Gaudiya vaisnavas also have "dasa" added to their names.

Then there is the Madhva Vaishnava tradition and also the Nimbarka one!

Madhva's theology is totally independent and has no links to Sri vaisnavism. They are mainly confined in Karnataka and isolated parts of Kerala.

Vallabha's sect is confined mainly to small pockets in Rajastan and Gujarat. The Nimbarkas are rarely seen or heard of except in Vrndavan (Uttar Pradesh). Nimbarka and Vallabha, although differing from Ramanuja on some theological and ritualistic aspects, they all have a similar theistic approach.

Perhaps, Nimbarka's theology of Dvaitadvaita (duality in unity) is a variation of Ramanuja's visistadvaita (Qualifed non dualism) ???

Sri Vaisnavism's influence on Sikhism

http://www.sikhspectrum.com/022005/tamil_msa.htm

[radikal]

Some prominent Sri Vaishnavas (and Institutions)

Unlike in north India, in the south Sri Vaishnavism has been a relatively low keyed and restricted to mutts and temples. There are various factors that had contributed to its stagnation, one being the rigid social structure.

However, there a few individuals who have broken this barrier, reaching out to everyone. Some of these well known personalities based in India are :

Tridandi Chinna Narayana Ramanuja Jeeyar Swamy (Andra Pradesh, India)

The youngest Jeeyar (acharya) in India, who took over the spiritual lineage from his grand father Pedda Jeeyar swami in 1980.

He has established many charitable and educational instituitions and his social work with the tribals in Andra Pradesh is note worthy.

His activities are mainly focussed in Andra Pradesh and also in North America, where theres a substantial Telegu speaking expatriate community.

Chinna Jeeyar website

http://www.chinnajeeyar.org/


D A Joseph (Pondicherry, India)

D A Joseph is Tamil and Sanskrit scholar who conducts lectures on Sri Vaishnavism in various parts in Tamilnadu and Pondicherry.

Apart from his lecture series, he has also released CDs and published books on Vaishnavism.

D A Joseph's website

http://www.dajoseph.com/index.html

D A Joseph appearing on TV

I hope this D A Joseph doe snot one day end up claiming that Ramanuja was influenced by Christ . If he si a genuine devotee of Ramanuja and retains his name for cultural reasons , my apologies.

[MannoFr]

Very good information on Sri Vaishnavism. Please keep it up.

[NeroASERCH]

I hope this D A Joseph doe snot one day end up claiming that Ramanuja was influenced by Christ . If he si a genuine devotee of Ramanuja and retains his name for cultural reasons , my apologies.

D A Joseph is a pakka Iyengar. He belongs to the Vanamamalai Jeeyar Mutt and has retained his Christian identity upon his guru's insistance. This is nothing unsual considering the revolutionary spirit of Ramanuja, who installed an image of a Muslim Princess Bibi Nachiyar in Melkote.

Picture of Joseph with his guru

http://www.dajoseph.com/His-Guru.html

[Peptobismol]

Sri Vaisnavism outside India

Srirama Ramanujacharya (Sydney, Australia)

Srirama Ramanujacharya was born into orthodox Jewish family in Isreal. He studied Judaism, Christianity and Islam in Jerusalem and his interest in eastern mysticism led him to India. He studied advaita in Rishikesh and Sanskrit in Benares. He spent some time in South India studying Tamil, Sri Vaisnava theology and liturgy as well as astrology and yoga.

Srirama Ramanujacharya was first ordained as a priest in the Sri Vaisnava tradition. Later in 1990, he became the first westerner to be confirmed as Acharya (Spiritual perceptor) by the Jeeyar of Sri Perumbudur.

An engaging and provocative public speaker, he serves as an advisor on Hinduism with the New South Wales state government. Apart from managing his "mutt" (spiritual center) in Sydney he also conducts religious services for the local Hindu community.

Working with yoga and new age groups the acharya conducts spiritual workshops in Australia and America (California). Fluent in Tamil, Sanskrit, Hindi, Arabic and Hebrew, he had translated and written commentaries on Sri Vaisnava literature such as

* Andal's - Tirupavai (Tamil)
* Pillai Lokacharya's - Srivacana Bhusanam (Tamil)
* Ramanuja's - Gita Bhasya (Sanskrit)
* Vishnu sahasranamam (Sanskrit)

2005 write up on the acharya in the Malaysian Star Newspaper

http://thestar.com.my/lifestyle/stor...5&sec=features
Sydney Mutt website

http://www.srimatham.com/


Sri Renganathar Temple (Kajang, Malaysia)

Situated in an obscure town in Malaysia, perhaps, this is the only temple in the Asia-Pacific region that follows the pancaratra agama tradition of Sri Vaisnavism.

Administered by Head Priest, Ramanuja Muniandy, the temple caters to the spiritual needs of local Hindus. Apart from religious service, the temple also conducts social and charitable activities.

Temple website

http://srirenganathartemple.org/malaysia/