adhyayana uthsavam

anadhyayana kAlam and adhyayana uthsavam

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 adhyayana uthsavam

dhivya prabandham – translations project

SrI:
SrImathE satakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:

dhivya prabandhams are the most essential aspect of SrIvaishNava sampradhAyam.

AzhwArs who were blessed by SrIman nArAyaNan’s causeless mercy, sung many
prabandhams in the ancient thamizh language which became to be known as dhivya
prabandham. The importance of dhivya prabandham is greatly highlighted by azhagiya
maNavALa perumAL nAyanAr in AchArya hrudhayam. AchArya hrudhayam fully reveals
the divine heart and emotions of nammAzhwAr. nAyanAr explains that one becomes
established in SrIvaishNava principles by first learning the thiruvAimozhi text, then
understanding the meanings and finally living by the same. Here, thiruvAimozhi is
explained as upalakshaNam (example) for all dhivya prabandhams.

These dhivya prabandhams were greatly appreciated by our AchAryas and especially
SrI rAmAnuja ushered in a new era of our sampradhAyam which fully focussed on

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 adhyayana uthsavam

understanding the meanings of the dhivya prabandhams and living by it. SrI rAmAnuja’s
1000th birth anniversary is approaching us soon in May 2017. To commemorate this
most glorious and auspicious occasion, we are providing simple translation of the
dhivya prabandhams in our http://divyaprabandham.koyil.org website. These
translations are done fully based on pUrvAchArya vyAkyAnams.

We pray to SrIman nArAyaNan, AzhwArs and AchAryas to guide us in this effort and
make this kainkaryam a successful one which will benefit SrIvaishNavas of different
regions (who are familiar with different languages, etc).

adiyen sarathy ramanuja dasan

on behalf of http://divyaprabandham.koyil.org team

pramEyam (goal) – http://koyil.org

pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org.

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 adhyayana uthsavam

Pronunciation guide
 A is used for “aa” sound – example: emperumAnAr, rAmAnuja
 E is used for “yay” sound – example: EkAdhasi
 I is used for “ee” sound – example: Iswara. "ee" is also used at times, when the
word contains both "l" and "I" as in the case of lIlA - it will be written as leelA (to
avoid confusion)
 O is used for “Oh” sound – example: Om
 U is used for “oo” sound – example: Urdhva pundram
 zh is used for very strong “l” sound – example: AzhwAr
 L is used for strong “l” sound – example: muL (thorn)
 N is used for strong “n” sound – example: nArAyaNa
 R is used for strong "r" sound - example: puRappAdu (procession); its also used
for "tr" sound in thamizh when there is double "R" - example: uRRAr (utRAr -
relative)
 d is used strong “d” sound – example: garuda
 dh is used for meek “d” sound – example: gOvindha
 t is used for strong “t” sound – example: ganta
 th is used for meek “t” sound – example: vratham
 sa, sha, ksha are typed as it is – examples: samskritham, shashti and kshamA
 : is used for ha sound in samskritham words – examples: nama: to be said as
namaha
 Terminologies listing at Reader's Guide

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 adhyayana uthsavam

anadhyayana kAlam and adhyayana uthsavam

SrI:
SrImathE SatakOpAya nama:
SrImathE rAmAnujAya nama:
SrImath varavaramunayE nama:
SrI vAnAchala mahAmunayE nama:

Our SrI vaishNava sath sampradhAyam is based on ubhaya vEdhAntham. ubhaya

means "both" (two aspects) and vEdhAntham means the end (top-most) part of
vEdham. There is samskritha vEdham (rg, yajur, sAma, atharvaNa) and vEdhAntham
(upanishadhs) and there is dhrAvida (thamizh) vEdham (dhivya prabhandham) and
vEdhAntham (vyAkyAnams). They are considered to be the two eyes - both have equal
importance. Yet, since AzhwArs, who are the authors of dhivya prabhandham and who
were divinely blessed with blemishless knowledge by emperumAn, have revealed the
essence of samskritha vEdham in the 4000 dhivya prabhandham with total focus on the
upliftment of all, we have greater affinity towards them.

adhyayanam means to study, to learn, to repeat/recite, etc. vEdham is studied

under AchAryas by hearing from them and repeating the same. vEdha manthrams are
also regularly recited as part of daily anushtAnams. anadhyayanam means to refrain
from learning/reciting. There are certain times of the year when vEdham is not recited.
This time is leveraged to learn other parts of sAsthram such as smrithi,
ithihAsams, purANams, etc. Even through out the year, days such as amAvAsyai,
paurNami, prathamai, etc., are not conducive for learning vEdham. As dhrAvida

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 adhyayana uthsavam

vEdham (4000 dhivya prabhandham) is also considered equivalent to samskritha

vEdham, there is a tradition of not learning/reciting dhivya prabhandham during certain
period of time. Let us now understand the history of dhivya prabhandham's
anadhyayana kAlam tradition.
anadhyayana kAlam coincides with and encapsulates adhyayana uthsavam. adhyayana
uthsavam is celebrated to glorify nammAzhwAr's ascending to paramapadham. The
history of anadhyayana kAlam and adhyayana uthsavam are closely related in
SrIvaishNava tradition. The history is revealed elaborately in a grantham named
"kaliyan aruL pAdu" (http://srivaishnava-literature.blogspot.in/p/kaliyan-arul-padu.html)
which is composed by periyavAchAn piLLai (published by puthUr krishNaswamy
iyenagAr as part "periyavAchAn piLLai SrI sUkthimAlA malar - 1").

Let us now see a quick summary of the events highlighted in this beautiful
grantham.

 SrIman nArAyaNan, out of his causeless mercy for the upliftment of all, descends
into this samsAram and assumes various archAvathAra (deity) forms at kOil
(SrIrangam), thirumalai (thiruvEnkadam), perumAL kOil (kAnchIpuram), etc.,
which are easy to approach and serve for everyone.

 thirumangai AzhwAr (who is the last among AzhwArs), after being reformed
by bhagavAn out of his causeless mercy, worshipped many
archAvathAra emperumAns and finally arrive at SrIrangam and lives there

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 adhyayana uthsavam

performing many wonderful kainkaryams. He was famously identified by himself

as "irunthamizh nUl pulavan mangaiyALan" (irunthamizh nUl - thiruvAimozhi,
pulavan - poet; one who is expert in thiruvAimozhi, mangaiyALan - thirumangai
AzhwAr) and showed great attachment to AzhwAr's pAsurams and was
constantly engaged in reciting them.

 Once on a thirukkArthigai (kArthigai dhIpam day generally coinciding with

kArthigai month, kArthigai nakshathram and paurNami thithi),

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after namperumAL and his consorts undergo thirumanjanam (divine bathing) and
are seated in a great assembly of devotees, thirumangai AzhwAr composes
thirunedunthANdagam and sings it infront of emperumAn with divine music. He
also sings some pAsurams from thiruvAimozhi with divine music.

 namperumAL becomes ecstatic hearing such divine composition and singing,

and asks thirumangai AzhwAr if he has any desire to be fulfilled.
 thirumangai AzhwAr wants two desires to be fulfilled
o when emperumAn enjoys adhyayana uthsavam (ascending
of nammAzhwAr) on mArgazhi month sukhla paksham EkAdhasi
(vaikuNta EkAdhasi), he should also listen to thiruvAimozhi fully
o thiruvAimozhi to be officially declared equivalent to (samskritha) vEdham
 emperumAn happily obliges and grants both the desires to be fulfilled.
 At once, emperumAn orders to the assembly that since kaliyan has been singing
divine music for a while, his throat will be disturbed, so he should be given the
remnants of the oil that was applied on him (emperumAn) during thirukkArthigai
dhIpa uthsavam.
 After that a message is sent to nammAzhwAr who is at AzhwAr thirunagari (in
archA/deity form). nammAzhwAr receives the message and at once leaves
AzhwAr thirunagari and reaches SrIrangam soon.
 thirumangai AzhwAr arranges thiruvAimozhi to be recited for 10 days starting on
vaikuNta EkAdhasi. In the morning vEdha pArAyaNam is done and in the night
thiruvAimozhi is recited. On the final day, nammAzhwAr thiruvadi thozhal
(nammAzhwAr touching the lotus feet of namperumAL with his head) is enacted
with great enthusiasm. After the celebrations, nammAzhwAr returns to AzhwAr
thirunagari. This continues to happen every year.

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 adhyayana uthsavam

 After some time, due to the nature of kaliyugam, things deteriorate, dhivya
prabhandhams becomes lost and AzhwAr also does not visit SrIrangam.
 nAthamunigaL takes birth and eventually by bhagavAn's grace, he hears
about AzhwArs and dhivya prabhandham. He visits AzhwAr thirunagari,
learns madhurakavi AzhwAr's kaNNinuN chiRu thAmbu (which
glorifies nammAzhwAr) and by the grace of nammAzhwAr he learns all 4000
dhivya prabhandham and their meanings.

 He then teaches the same through his sishyas and arrives at SrIrangam and re-
establishes adhyayana uthsavam in full-fledge. Having understood the glories of
all AzhwArs and 4000 dhivya prabhandhams
through nammAzhwAr, nAthamunigaL arranges nammAzhwAr's visit once
again.
 Since emperumAn declared vEdha sAmyam for thiruvAimozhi, similar to
vEdham's anadhyayana kAlam, he establishes the same for thiruvAimozhi and
other dhivya prabhandhams as well. For dhivya prabhandhams, on
thirukkArthigai dhIpam, anadhyayana kAlam begins and it ends just before the
beginning of adhyayana uthsavam (at temples). adhyayana (reciting) kAlam
begins during the first day of adhyayana uthsavam and ends on thirukkArthigai
dhIpam.
 He also (re)establishes that a message is sent to AzhwAr with the orders
of bhagavAn to arrive at SrIrangam. This message also instructs SrIvaishNavas
to refrain from reciting dhivya prabhandham while they are constantly engaged

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 adhyayana uthsavam

on meditating the pAsurams and their meanings in their heart (only reciting out
loud is disallowed - meditating/remebering is always required).
 He also arranges that the remnants of oil that was anointed on emperumAn on
thirukkArthigai dhIpam day, was applied on the throats of nammAzhwAr (the
leader of all AzhwArs), kaliyan and other AzhwArs and the remnants of that is
given to SrIvaishNavas.
 nammAzhwAr's thiruvirutham, thiruvAsiriyam, periya thiruvanthAdhi and
thiruvAimozhi are equivalent to 4 vEdhams and the dhivya prabhandhams of
other AzhwArs are like vEdha angams (parts - shIkshA, kalpam, vyAkaraNam,
niruktham, chandhas, jyOthisham) and upAngams (sub-parts). These
prabhandhams also explain the divine meanings of thirumanthram, dhvayam and
charama slOkam.
 Further, it is established by nAthamunigaL that,
o on the first 10 days of adhyayana uthsavam (starting on amAvAsyai
before vaikuNta EkAdhasi), mudhalAyiram (thiruppallANdu, periyAzhwAr
thirumozhi, nAchiyAr thirumozhi, perumAL thirumozhi, thiruchchantha
viruththam, thirumAlai, thiruppaLLiyezhuchi, amanAdhipirAn, kaNNinuN
chiRu thAmbu), periya thirumozhi, thirukkuRunthANdagam,
thirunedunthANdagam) are recited.
o On vaikuNta EkAdhasi day, thiruvAimozhi thodakkam (beginning) is done.
o In the morning vEdha pArAyaNam is performed and in the evening
thiruvAimozhi is recited for 10 days (1 centum per day). On the last
day nammAzhwAr thiruvadi thozhal happens with a grand sARRumuRai.
o On the 21st day, iyaRpA (mudhal thiruvanthAdhi, iraNdAm thiruvanthAdhi,
mUnRAm thiruvanthAdhi, nAnmugan thiruvanthAdhi, thiruviruththam,
thiruvAsiriyam, periya thiruvanthAdhi, thiruvezhukkURRirukkai, siRiya
thirumadal, periya thirumadal) are recited. (Note: rAmAnusa
nURRanthAdhi is added subsequently by the orders
of namperumAL during the times of emperumAnAr and is usually recited
on the puRappAdu on the night of the 21st day after iyaRpA
sARRumuRai/completion).
 nAthamunigaL also establishes that just like a brAhmaNa must learn vEdham,
SrIvaishNavas who are prapannas, must learn dhivya prabhandham.
 Also during mArgazhi month, in the early mornings thoNdaradippodi AzhwAr's
thiruppaLLiyezhuchi and ANdAL's thiruppAvai are recited (even though its
anadhyayana kAlam - since these two prabhandhams are focussed at waking

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 adhyayana uthsavam

up bhagavAn and bhAgavathas respectively, they are exempted during mArgazhi

month).
 This routine goes on during uyyakkoNdAr, maNakkAl nambi, ALavandhAr, periya
nambi and emperumAnAr's times.
 Once during emperumAnAr's times, due to some reason (safety reasons,
etc), nammAzhwAr could not arrive at
SrIrangam. emperumAnAr orders nammAzhwAr's archA vigraham to be
established immediately along with other AzhwArs and orders the same to be
done in all dhivya dhEsams. In thirumalai, since the hill is considered
as bhagavAn's divine body, AzhwArs deity forms are established at the foot hills
of the thiruvEnkatam. He also orders that adhyayana uthsavam is celebrated in a
grand manner in every dhivya dhEsam.

 thirukkurugai pirAn piLLAn compiles a vyAkyAnam for thiruvAimozhi (with the

permission of emperumAnAr) and presents the same
to emperumAnAr. emperumAnAr happily orders that every one learns the same
along with SrIbhAshyam.
 emperumAnAr lived in SrIrangam for a long time with great assembly of
SrIvaishNavas. He taught them the most important and essential principles and
was constantly engaged in performing mangaLAsAsanam to periya perumAL.
 After emperumAnAr ascending to paramapadham, bhattar (who is the divine son
of AzhwAn and adopted son of SrI ranganAthan and SrI
ranganAchiyAr), piLLAn (who is abhimAna puthrar
of emperumAnAr himself), aruLALa perumAL emperumAnAr, embAr, kanthAdai
ANdAn, etc., established the archA vigraham of emperumAnAr at SrIrangam
based on the orders of emperumAn himself for the upliftment of everyone. The
same was done in all the other dhivya dhEsams as well.
 Just like nAthamunigaL added kaNNinuN chiRu thAmbu into 4000 dhivya
prabhandham due to its glorious meanings, emperumAn orders rAmAnusa

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 adhyayana uthsavam

nURRanthAdhi to be added into 4000 dhivya prabhandham. Just like gAyathri

japam is compulsory for a brAhmaNa every day, for a prapanna, rAmAnusa
nURRanthAdhi which is hailed as prapanna gAyathri is essential for every one.
 All the subsequent AchAryas spent their time spreading the glorious principles
that were highlighted by SrI rAmAnuja for the upliftment of everyone. Thus ends
kaliyan aruL pAdu prabhandham.
Subsequently, parAsara bhattar goes on a divine sojourn to thirunArAyaNapuram to
debate with vEdhAnthi, wins him over in the debate and accepts him as his sishya.
vEdhAnthi accepts bhattar as his AchArya and takes up sannyAsam. He becomes to be
famously called as nanjIyar. bhattar on his return after winning over vEdhAnthi in the
debate, arrives at SrIrangam on the day before the beginning of adhyayana uthsavam.
periya perumAL enquires bhattar about the debate and bhattar explains that he won
over vEdhAnthi using the principles explained by thirumangai AzhwAr in
thirunedunthANdagam dhivya prabhandham. periya perumAL becomes greatly pleased
and orders bhattar to be glorified greatly and also establishes that adhyayana uthsavam
starts with thirunedunthANdagam recital in SrIrangam. Thus ends the brief history of
adhyayana uthsavam in our sath sampradhAyam.

The general celebrations involve the following routine for 21 days in most dhivya
dhEsams.
 emperumAn, nAchiyArs, AzhwArs and AchAryas will be seated in a big assembly
throughout the 21 days.
o While emperumAn and nAchiyArs will be seated right in the middle of the
assembly, AzhwArs and AchAryaswill be seated in two rows (in the two
sides) of the maNdapam facing each other.
o In a lot of dhivya dhEsams, nammAzhwAr will head the AzhwAr gOshti
seated along with thirumangai AzhwAr and emperumAnAr (due to their

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 adhyayana uthsavam

great contribution for our SrIvaishNava sath sampradhAyam), followed by

other AzhwArs and AchAryas.
o In dhivya dhEsams such as vAnamAmalai, thirukkuRungudi, etc., where
there is no separate archA vigraham for nammAzhwAr, kaliyan
(thirumangai AzhwAr) and emperumAnAr will preside over the
celebrations.
o In SrIperumbUthUr, ANdAL nAchiyAr joins AzhwAr gOshti (instead of
being seated along with emperumAn and nAchiyArs)
since emperumAnAr has greater significance here and ANdAL
nAchiyAr accepts emperumAnAras her elder brother (so she joins
AzhwAr/emperumAnAr gOshti).
o Starting with vaikuNta EkAdhasi, during the evening, paramapadha vAsal
(gate/door) will be opened. nammAzhwAr (and
other AzhwArs/AchAryas depending on the dhivya dhEsam's practice) will
wait outside facing the gate and will perform mangaLAsAsanam
to emperumAn and will proceed for a puRappAdu (procession).
 10 days of mudhalAyiram and periya thirumozhi recital (during afternoon) - pagal
paththu (first 10 days - thirumozhi thirunAL). In dhivya dhEsams where there is a
procession, upadhEsa rathina mAlai will be recited during the procession.
 starting on vaikuNta EkAdhasi 10 days of thiruvAimozhi recital (during the night)
(next 10 days - thiruvAimozhi thirunAL)
 20th day ending with AzhwAr thiruvadi thozhal and thiruvAimozhi sARRumuRai.
During thiruvadi thozhal, nammAzhwAr is carried in the hands of the archakas
upto emperumAn and his head is placed at the lotus feet of emperumAn.
Subsequently he will be covered with thuzhasi leaves.

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 adhyayana uthsavam

 21st day (In some dhivya dhESams, during rAppaththu puRappAdu, iyaRpA is
recited)
o evening - iyaRpA recital
o night - puRappAdu (procession) with rAmAnusa nURRanthAdhi gOshti
and iyal sARRu.
 22nd day - thiruppallANdu thodakkam (beginning) and regular 4000 dhivya
prabhandham recital begins

There are certain special aspects in certain dhivya dhEsams in relation to

adhyayana uthsavam. Let us see them now.
 SrIrangam
o 22 days of celebrations - additional day in the beginning, i.e., first day
thirunedunthANdagam recital, followed by 21 days of uthsavam.
o pAsurams are recited by araiyars with abhinayam (enacting of various
aspects using signs and actions in the format of a dance drama) in front
of namperumAL, nAchiyArs and AzhwArs/AchAryas
o During araiyar sEvai, namperumAL and nAchiyArs sit in a tall maNdapam
while AzhwArs/AchAryas stay in the opposite side facing namperumAL

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 adhyayana uthsavam

 AzhwAr thirunagari
o araiyar sEvai with actions of pAsurams. Whatever is recited by araiyar on
a particular day, the same thing will be recited by adhyAbhakas in gOshti
the next day.
o On the 10th day of pagal paththu (dhasami - day before vaikuNta
EkAdhasi), special dharshan of nammAzhwAr and emperumAnAr -
nammAzhwAr as SrI ranganAthan in sayana (lying-resting) thirukkOlam
(posture) and emperumAnAr as SrI ranganAchiyAr at the lotus feet.

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nammAzhwAr - emperumAnAr
o Everywhere it is thiruvadi thozhal (nammAzhwAr reaching out
to emperumAn's lotus feet) on the last day of rAppaththu (20th day). But
here, it is thirumudi thozhal - emperumAn is carried by archakas in their
hands and he goes and places his lotus feet on nammAzhwAr's head. Its
a wonderful sight to watch and is clear establishment of paragatha
svIkAram principle (that it is emperumAn who willingly and graciously
accepts jIvAthmA into his fold).
o 22 days of celebrations - additional day in the end named "vIdu vidai
thirumanjanam" (special bathing ceremony).
o On this final day, polindhu ninRa pirAn
emperumAn returns nammAzhwAr to leelA vibhUthi for the upliftment of
everyone
o thiruppallANdu thodakkam (beginning) on subsequent visAgam
nakshathram (nammAzhwAr's thirunakashathram)
 thiru thulaivillimangalam
o nammAzhwAr declares in thiruvAimozhi that dhEvapirAn emperumAn is
his father and mother. He has great attachment towards the emperumAn
in this dhivya dhEsam. It is said that, in the olden days, when AzhwAr
returned from SrIrangam, he would arrive at thulaivillimangalam and stay
there with emperumAn here until mAsi visAgam and then leave to AzhwAr
thirunagari.
o In memory of that, nammAzhwAr arrives on mAsi visAgam to this
dhivyadhEsam (at the end of 13 days festival in mAsi month celebrated at
AzhwAr thirunagari). He stays with emperumAn for the whole day, enjoys
thirumanjanam, gOshti, etc and leaves at the end of the day.

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 adhyayana uthsavam

o Next day, thiruppallANdu thodakkam (until then its anadhyayana kAlam at

this temple)
 thiruvAli/thirunagari and thirunAngUr dhivya dhEsams
o Generally thirukkArthigai dhIpam and kaliyan's thirunakshathram
(kArthigai/kArthigai) will coincide. But at times, if there are two kArthigai
nakshathrams in the month, the second one will be celebrated
as thirumangai AzhwAr thirunakshathram. Even if anadhyayana kAlam
begins in all dhivya dhEsams during thirukkArthigai dhIpam, here it starts
only after thirumangai AzhwAr thirunakshathram completion to facilitate
4000 dhivya prabhandham recital and grand celebrations for thiumangai
AzhwAr thiruvavathAra uthsavam.
 thirumeyyam
o In addition to the regular 21 day celebrations, kaliyan's thiruvadi thozhal
(kaliyan worshipping lotus feet of emperumAn) is also celebrated on the
last day pagal paththu.
 SrIperumbUthUr
o guru pushyam is celebrated for 3 days ending on thai (makara/thaisya)
month pUsam (pushya) nakshathram. This is the day
when emperumAnAr archA vigraham was established in SrIperumbUthUr.
This is of greater significance here. If adhyayana uthsavam coincides with
guru pushyam, adhyayana uthsavam will be celebrated earlier.
 Same in a few other dhivya dhEsams like thiruchERai, thirumazhisai, etc where
brahmOthsavam or AzhwAr uthsavam clashes with adhyayana uthsavam - thus
celebrated earlier

 The day after iyaRpA completion, usually in temples, thiruppallANdu recital will
begin and normal routine of dhivya prabhandham recital will resume. There are
many other wonderful specialities that are specific to many dhivya dhEsams.
 At homes, the recital of dhivya prabhandham during anadhyayana kAlam is
viewed differently at different dhivya dhEsams.
 In a lot of dhivya dhEsams, the home recital routine will closely follow the temple
practice. For example, dhivya prabhandham is not recited from the day after
thirukkArthigai dhIpam (or whenever anadhyayana kAlam begins at the temple).
It is resumed on the day of thiruppallANdu thodakkam (beginning) at the temple
(which is the day after iyaRpA sARRumuRai generally).

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 adhyayana uthsavam

 Some have the perspective that, dhiyva prabhandham recital is resumed from
thai hastham (kUrathAzhwAn thirunakshathram) at homes. This is based on the
principle that, in the olden days, SrIvaishNavas would flock to SrIrangam to
attend the adhyayana uthsavam to be with namperumAL and nammAzhwAr.
Once the uthsavam is over, it would take several days to return back to their
home towns. To commemorate this, at homes, people would begin dhivya
prabhandham recital on thai hastham.
 Its best to enquire from the elders about the normal practice by their elders in
their dhivya dhEsams and follow the same principle.

What to learn and recite during anadhyayana kAlam?

Here are some quick pointers.

 Generally in temples, during anadhyayana kAlam, upadhEsa rathina mAlai will
be recited in place of thiruppAvai and thiruvAimozhi nURRanthAdhi will be
recited in place of kOil thiruvAimozhi/rAmAnusa nURRanthAdhi.
 In mArgazhi month, thiruppaLLiyezhuchi/thiruppAvai recitation resumes.
 In the temples, during adhyayana uthsavam, all 4000 pAsurams will be recited
once.
 At homes, during thiruvArAdhanam, pAsurams from 4000 dhivya prabhandham
are not recited during anadhyayana kAlam (same principle for mArgazhi month
as in the temples too - thiruppAvai and thiruppaLLiyezhuchi are recited).
o During opening the kOil AzhwAr, we recite jithanthE sthOthram (first 2
slOkams), "kausalyA suprajA rAma" slOkam, "kUrmAdhIn" slOkam (these
are recited normally as well) and directly open the door. again, there is no
limit to remembering/meditating on AzhwAr pAsurams in heart/mind while
opening the door.
o Similarly, during thirumanjanam, after reciting sUkthams, we
recite "veNNai aLaintha kuNungum" padhigam and a few extra pAsurams
- during anadhyayana kAlam, we just stop with sUkthams.
o During manthra pushpam, we recite "chenRAl kudaiyAm" pAsuram
normally. During anadhyayanam, we recite "emperumAnAr dharisanam
enRE" pAsuram in place of that.
o For sARRumuRai, we recite upadhEsa rathina mAlai and thiruvAimozhi
nURRanthAdhi pAsurams instead of "chiRRam chiRukAlE", "vangak

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 adhyayana uthsavam

kadal" and "pallANdu pallANdu" pAsuram followed by "sarva

dhEsa dhasA kAlE..." routine and vAzhi thirunAmams.
 This is a good time to learn pUrvAchArya sthOthra granthams in samskritham
(there are quite a few) and thamizh prabhandhams such as gyAna sAram,
pramEya sAram, saptha kAthai, upadhEsa rathina mAlai, thiruvAimozhi
nURRanthAdhi, etc. Also, we can learn and recite the thanians and vAzhi
thirunAmams of our AchAryas during this time.
 Also, one can engage in learning rahaysa granthams during this time and
memorize the same.
 Though there is no recital/learning of dhiyva prabhandham, actually there is a lot
to cherish during this time of the year. Here is a few aspects to highlight:
 the most awaited and wonderful adhyayana uthsavam - this is the main
uthsavam for SrIvaishNavas - 20+ beautiful days of full bhagavath anubhavam
 the most awaited and beautiful mArgazhi (dhanur) month and thiruppAvai
anubhavam by the grace of ANdAL nAchiyAr
 the opportunity to learn the most wonderful sthOthra granthams of
our pUrvAchAryas which are filled with the essence of sAsthram in simple and
divine samskritham language. And of course, to learn and cherish the thamizh
prabhandhams of pUrvAchAryas as well.
Thus we have observed some of the aspects of anadhyayana kAlam and adhyayana
uthsavam in this article.

The glories of nammAzhwAr and thiruvAimozhi reached great heights after the advent
of maNavALa mAmunigaL who spent his entire life to teach the divine principles of
dhivya prabhandham for the upliftment of the entire world. Not only that, he practically
demonstrated the great qualities of SrIvaishNavam that were highlighted
by AzhwArs and AchAryas in their glorious literature. This is why namperumAL himself
acknowledged the unique/glorious nature of mAmunigaL and ordered him to give a
series of lectures on bhagavath vishayam (based on nampiLLai's eedu vyAkyAnam and
other vyAkyAnams of thiruvAimozhi) for a whole year. On completion of the lecture
series on a fine Ani thirumUlam day, SrI ranganAthan appears as a small boy and
recites the most magnificient "SrI sailEsa dhayApAthram" thanian and accepts
mAmunigaL as his AchAryan.

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 adhyayana uthsavam

Let us prepare ourselves for these great celebrations that are about to begin in the near
future.

adiyen sarathy ramanuja dasan.

Source: http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-
uthsavam.html

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