Srirangam the majestic Palace.

Present day tradition at Srirangam temple.

The rites built up in ancient times have been preserved at Srirangam ; in both the form of worship, and ceremonies which are still followed very closely as per the instructions recorded in the temple Chronicles.

Every day the Temple opens at 6;15 a.m. The priest in charge and the personnel begin their duty. The cow and the temple elephant are brought near the sanctuary and made to stand in such a way that they face each other while looking toward the holy Lord. The supply of sacred water drawn from the Koleran is carried by two of the temple priests, is poured into the five ritual vessels. The door of the sanctuary padlocked at night is then opened, the premises carefully cleaned, the lamps are fitted with wick and oil. The curtain (there) remains drawn and the officials responsible to render the music playing the veena wakes the Lord. At a given signal the curtain is raised. This darshan is called viswaroopa darshanam. The curtain is drawn again the elephant and the cow are led away and next the astronomer stands before the Lord reading aloud the astronomical signs for that day and the next.
The day begins with the Bhattair washing symbolically the God's teeth, hands and feet, then a mirror is presented and then the consecrated bath is given to the God. with hot water; he is anointed with ghee and dried with saffron powder. Sandal paste is applied to the statues brest and feet. On Fridays and at certain seasons oil mixed with camphor is used. The bath is either given publically or secretly in the sanctuary depending on the circumstances. the God is then clothed in clean dry garments and the sacred sign applied to his forhead. he s decked with jewels and garlands of fresh flowers while the musicians plays the veena.
When the God is ready, the curtain in the sanctuary is again raised, the devotees are allowed darshan of the God for about an hour.
Next comes the presentation of the God's meal which come from the temple kitchen placed in baskets, this is offered to the Lord  and then quids of betel nut and areca nut is offered and his mouth is again washed symbolically. Mean time torches are lit. Then follows various offerings on behalf of the devotees,  incense, small butter lamps, leaves of basil or tulasi, flowers which is accompanied by recitations these mark the end of the puja, at which the devotees are not generally entitled to be present but in which they take part through their offerings. Then they may freely enjoy the Darshan of the God.

322 festivals and ceremonies some weekly monthly and yearly are commemorated along side these daily rites. the most famous of these is the Vaikuntha Ekadasi which lasts 21 days in Dec Jan of every year. Preparations for this begins by end October with the erection of the first pillar (a coconut tree trunk) of the pandal built for the occasion, which will on completion have 47 pillars. this pandal is erected in the north east court of the third enclosure; before the hall of a thousand pillars. The God is brought there in procession, passing through the northern gate of the second enclosure, which is opened only for this occasion. (this gate otherwise remains closed all year round.) the statues of the Alwars and acharyas are brought one by one and are set out near the God under the mandapam in the centre of this hall. throughout the festival 10 days followed by Vaikunta Ekadasi day and ten nights the four thousand hymns are chanted and recited in the presence of the Lord. the Lord is decked in various ways depicting his various appearances and roles played in his various appearances. He enjoys the recitation (there are stories connected to this particular festivities that for a year in ancient times on the request of the lord this recitation was carried out continuously for a year and all other pujas were stopped ) being a part even a small one of these festival gives one a purpose and satisfaction of life well spent.
Twice a year in January and April the God is carried in a processional car Ratham in the midst of a great throng of people. witnessing this and being a part of this is what one should not miss in life. every thing centers round the Lord. No time frames are maintained. in fact the temple remains shut the Lord has come to his people and they make the best of this occassion no one knows any other details of when this should culminate and when the temple will open etc. they say the god is here amongst us in the Ratham. today we will enjoy him here. this Ratha is taken one round in the four mada streets crores of people assemble and they literally pull the cart which is stopped now and again and offerings are made blessings given and the cart moves on they say this function which begins at day break culminates only at night when the Lord enters the temple when he is taken to the Thayar Sanidhi Tirumanjanam is performed for him there and only after that the temple opens to the public it may be as late as 8 or 9 at night. You can ask any one you will get only a standard reply god decides when the temple will open for the day Moolavar darshanam.
In March a water festival by night  Teppam takes place in the tank outside the temple to the west of the seventh enclosure. The God and the two Goddesses are placed in an illuminated barge and towed to the stone pavillion in the centre of the tank where they attend puja. this is wonderful to watch the very well decked Lord coming as if towards you. it gives one a great feeling.
Once a year during March April the God proceeds to the temple of Sri Nachiyar at Woraiyur, to meet his consort. this festival lasts nine days. Irt comprises several ceremonial processions and many rites by day and night, including the royal anointing and a quarrel between the god and the goddess mimed and sung by two answering group of priests. All these festivals  bear witness to the extraordinary vitality of the srivaishnavas and vishnu worshipers which has remained to the present day full of activity and rich tradition of which India should be proud.

Upanishad classified.

Veda	Samhita	Brahmana	Aranyaka	Upanishad
Rk	Shakala	Aitareya		Aitareya, Kaushitake, NadaBindu, Atma Bodha, Nirvana
Veda	Bashkala	Kausitaki	Aitareya	Mudgala, Ashamalika, tripura, soubhagya Bahvicha.
Sama	Gauthama	Tandamaha		Kena, chandogya, Aruni, Maitrayana, Maitreyi,
Veda	Jaiminia	sadvimsa	jaimineya	vajrasuchika, yoga chudamani, Vasudeva,
		Jaimineya		Mahatsanyasa Avyakta, Kaundika, savitri, rudraksha
				Jabala, Darsana Jabali.
Krishna	Taittriya			Katha, taittriya, Brahma, Sverasvatara, garbha,
Yajur	Kata	Taittriya	taittriya	Narayana, Amritabindu,Atrita nanda, Kalagnirudra,
Veda	Kataka			Kshurika, sarvasara, Sukarahasya, Tejo bindu,
	Maitrayaneya			Dhyana bindu, Brahma vidya, Yoga tattva,
				Dakshinamurti, Skanda, Sariraka, Sikha, Ekakshara,
				Akshi, Avadhuta, Kara, Rudrahridaya, Yoga kundalini,
				Panchabrahma, Pranaagnihotra, varaha, Kalisantarana,
				Sarasvatirahasya.
Sukla	Mahayandina	Satapata		Isa, Brhadaranyaka, Jabala, Hamsa, Subala, Mantrika
Yajur	Kanwa			Niralamba, trisikhi Brahmana, mandala Brahmana Adwya,
Veda				Taraka, Paingala, Bhikshu, Triyatita, Adhyatma, Tarasara,
				Yajnavalkya satyayani, Muktika
Atharva	Paiplaya	Gopatha		Prasna, Mundaka, Mandukya, Atharvasira, Ataravasikha
Veda	Sownaka			Brhtjabala, Nrsimhatapani, Narada Parivrajaka, sita,
				Sarabha, Mahanarayana, Ramarahasya, Ramatapani,
				Sandilya, Paramahamsa, Parivrajaka, annapurna surya,
				Atma, Pasupata, Parabrahma, Tripuratapani, Devi,
				Bhavana, Bhasmajabala, Ganapati, Mahakavya,
				gopalatapani, Krshna, Hayagriva, dattatreya, garuda.

chapter 16 gita.

Fearlessness, perfect purity of mind (heart) steadfastness in knowledge and yoga, charity, control of the senses, worship of god’s through rituals (yagna) study of scriptures and straightforwardness.

Non violence, truthfulness, absence of anger, renunciation, quietitude, abstaining from malicious gossip, compassion toward all creatures, absence of attachment to the objects of senses mildness, modesty and absence of fickleness.

Vigour, forbearance, fortitude, purity, absence of hatred and absence of pride are the marks of one born for the divine gifts, Arjuna!

Hypocrisy, arrogance, self conceit and anger, harshness and ignorance, these are the marks of him, who is born with demoniac features.

The divine gift is meant for liberation, and the demonic means is for bondage. Grieve not, Arjuna! for you are born with the divine gift.

There are only two types of men in this world, Arjuna! The one possessing the divine nature and the other possessing demoniac features. Of these the type possessing a divine nature has been spoken at length. Now here in detail from me about the demonic features.

Men possessing demoniac features know not what is right activity and what is refrain able activity. They possess neither purity (external or internal) nor right conduct nor truthfulness.

The men possessing demonic features say this world is without any foundation, absolutely unreal and Godless, brought forth by mutual union caused by lust. what else than this?

Clinging to this view, these slow witted men of a small intellect and terrible deeds, rise as the enemies of mankind, only for the destruction of the Universe.

Cherishing insatiable desires, these men of impure conduct move in this world full of hypocrisy, pride and arrogance.

Giving themselves upto innumerable cares ending only with death, they remain devoted to the enjoyment of sensuous pleasures and are positive in their belief that this is the highest limit of joy.

Held in bondage by hundred ties of expectations and wholly giving themselves up to lust and anger, they strive to amass by unfair means hoards of wealth for the enjoyment of sensual pleasures.

They say to themselves - this much has been secured by me today and now i shall realise this ambition. so much wealth is already with me and yet again this shall be mine.

That enemy has been slain by me and I shall kill those others too. I am the lord of all the enjoyer of all power, am endowed with all supernatural powers and am mighty and happy.

I am wealthy and own a noble family, who else is equal to me? I will sacrifice. I will give alms. I will rejoice. Thus blinded by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, these men of devilish disposition fall into the foulest hell.

Intoxicated by wealth and honour, those self conceited and haughty men worship God through nominal sacrifices for ostentation without following the sacred rituals.

Given over to  egoism, brute force, arrogance, lust and anger etc. and calumnizing others, they hate Me (the inner controller of all) dwelling in their own bodies as well as in those of others.

Those haters, sinful, cruel and worst among men, I cast again and again into demoniacal wombs in this world.

Failing to reach Me, Arjuna, those stupid souls are born life after life in demoniac wombs and then verily sink down to a still lower plane.

Desire, anger and greed – this triple gate of hell brings about the ruination of the soul. Therefore one should avoid all these three.

Freed from these three gates of hell, man works for his own salvation and therby attains the supreme goal i.e. God.

Having cast aside the injunctions of the scripture, he who acts on the impulse of desire will neither attain perfection nor the supreme goal nor even happiness.

Therefore, the scripture alone is your guide in determining, what should be done and what should not be done. Knowing this you ought to perform only such action as is ordained by the scriptures.

This is the yoga of division between the Divine and demonic features. Chapter 16  of the Gita.

Vivekamahima (Greatness of wisdom.)

These  are from Kiratarjuniya of Bharavi, which is one of the five Maha kavyas. this work in 18 cantos, narrates the story of the duel between Siva disguised as a Kirata (hunter) and Arjuna. Bharavi's work is acclaimed as one pregnant with meaning, but his style is recondite and hard to break, just like a coconut which has to be broken open before reaching the kernel which in its turn has to be crushed hard for tasting its juice.
A man should not do an act suddenly. Indiscretion is the highest source of calamities. Riches, in their fondness of merits do of their own accord seek a person who does things after deliberation. 
(A good deal of deliberation is necessary before launching upon an action.)

One who patiently showers the waters of discrimination over the seeds of duties, does always command a fruitful engagement as people would a fruitful harvest season.
(Deliberation and patience pay.)

Chaste learning adorns the body. Tranquility is its adornment. Valour is the adornment of tranquility. and it is one that is adorned by success achieved through diplomacy.
(Deliberation leads to sure success.)

In the tough procedure of duties, obscured by the darkness of the conflict of ideas, the science, well practised and definitely pursued, causes to men of discrimination an illumination of the things to be done as a well equipped bright lamp would cause an illumination of the objects near by.
(The pursuit of policy should be shaped according to the science of politics.)

To those who give their mind to the path trodden by great men of covetable qualities, even a downfall caused by fate is not the root of their fault, and is equal to prosperity.
(If even after scientific deliberation a man fails due to the frown of fate, it is no fault of his and people will not condemn him.)

Person's desirous of conquest, conquer the force of anger, calculate the great outcome of benefits of a blemishless future, bear safe principles on their valour.
(Victorious persons follow principles.)

The darkness of rage should first be dispelled by his intellect by one desirous to rise to prosperity. Even the Sun does not rise without dispelling the darkness of night with his lustre.
(Control of anger is the sign of prosperity.)

Ambrosial Music (Amaruta Gitam)

Krishna Karnamrta of Lilasuka, a popular lyric in South India. The Author was an ardent votary of Sri Krishna. He very often went into trances singing his praise and glory. He is said to have flourished in Malbar. This lyric is noted for its music, harmony, melody, rhythm of dance. The chimes rhymes and alliterations make the reader rejoice with ecstacy. This lyric even from the purely literary point of view, or the spiritual point of view, belongs to a very high order. In this collection the following 8 form the cream of the impressive work.

Tarunaruna karunamaya vipulayata nayanam.
kamalakuca kalasibhara vipulikrta hrdayam (pulakam)
muralirava taralikrta munimanasa nalinam
mama khelati madacetasi madhuradhara mamrtam.

(that Nectar incarnate with eyes wide, reddish and full of compassion, horripilating at the sight of the bosom of Lakshmi, with delicious lips generating the notes of flute that causes the lotus hearts of yogis to wave with delight, sports in my maddened heart)

Kara kamaladala dalitalalita taravamsi
kalaninadagaladamrta ghanasarasi deve
sahajarasa bharabharita darahasita vithi-
sata tavaha dadharamani madhurimani liye.

(I am lost in contemplation of the God who is the very fountain, from whom flows the nectar like current of sweet sounds of the graceful flute which gently tilts to the pressure of his lotus hands; and in whose beautiful underlip adorned with the most natural and graceful of smiles, lies the very essence of sweetness.)

Cikuram bahulam viralam bhramaram
mrdulam vacanam vipulam nayanam
adharam madhuram vadanam lalitam
capalam caritantu kada nubhave.

(The dense knotted hair, the curls that hang on the forehead, the soft speech, the eye glowing wide, the juicy sweet underlip, the most lovely face and the fickle action; all these when shall i experience?)

Premadam ca me kamadam ca me
vedanam ca me vaibhavam ca me
jivanam ca me jivitam ca me
daivatam ca me deva na param.

(You are the one who grants me knowledge insight lordship grace and all that I desire. You are my life, my life's support; Oh Lord! You are my God none else.)

Mandam mandam madhuranina dairvenuma purayantam
brndam brndavanabhuvi gavam carayantam carantam
chandobhage satamakha mukhadhvamsinam danavanam
hantaram tam kathaya rasane gopakanya bhujangam.

(Oh my tongue, sing on Him the lord of Gopikas, who gently, with sweet sounds fills the flute, who in Brindavana walks on grazing before Him the herd of cows, who in the Vedas is glorified as the slayer of  demons intent on spoiling the sacrificial rites of Indra.)

Anganamangana mantare madhavo
madhavam madhavam cantare nangana
ithamakalpite mandale madhyagah
Sanjagau venuna devaki nandanah.

(Between damsel and damsel was a Madhava and between Madhava and Madhava was a damsel: in a circle thus arrayed, standing in the centre son of Devaki played upon His flute.)

{this is a verse of Rasakrida or rasalila. The central theme ofthis "great sport of Blissfulness" is most beautifully presented in this stanza. It concretises the central sports of universal dance. the picture is of a huge array of couples - of angana and Madhava, of Madhava and Angana - each couple dancing for pleasure, madly engrossed in sports and dancing in response to the music played by the person in the centre. he is the offspring of the Divine mother Devaki, however, has no Angana close to him. Here is an allegory. The one Madhava, the lord of 'Ma' Lakshmi or of Maya becomes many in each universe. each Madhava i.e. each individual (Purusha) gets into bondage with Angana (matter) each individual thus is a combination of spirit and matter. Until this matter bound Purusha (spirit) perceives the pure self, he clings to matter and keeps on dancing. The moment the Jiva turns his eyes to the centre, looks within his heart, sees the Lord there and hears his music - that moment his blind dance ceases, he realises his kinship with the central Krishna.the Rasalila thus symbolizes the eternal activity in the manifested universe of matter and spirit.}

Kasturitilakam lalataphalake vaksahsthale kaustubham
nasagre navamauktikam karatale venum kare kankanam
sarvange hari candanam ca kalayan kanthe ca muktavalim
gopastri parivestito vijayate gopala cudamanih.

(Wearing the Kasturi tilakam upon His forehead, the Kaustubha gem upon His chest and the lustrous fresh pearl ornament at the tip of His nose, holding the flute in His hand adorned with wristlets, with sandal paste all over His body, with a string of pearls on His neck and surrounded by cowherd damsels, He the ornament of the cowherd race, triumphs for ever.)

Angulya kah kavatam praharatikutile madhavah kim vasanto
nacakri kim kulalona hidharanidharah Kim dvijihvah phanindrah
naham dharahimardi kimasi khagapatimo harih kim kapindrah
ityevam gopakanya prativacana jitahpatu vascakra panih.

("Who taps the door with his finger?" "You crooked naughty girl! It is Madhava". "Who? Spring season?" "No the wielder of the disc wheel!" "Who? the potter?" "No! the hearer of the earth!" "Who? the double tongued King of serpants?" "NO! I am the vanquisher of the terrible serpent Kaliya!" "Oh! Are you the King of birds?" "No I am Hari!" "What? the chief of monkeys?" -May He that bears the disc in His hand, and who was in conversation thus outwitted by the cowherd damsel, protect us!"

Dravida Subhashitani.

Subhashitas are the sacred sayings which guide us by preaching values of life. Su - bhashita means well said. There are many books and literature from various poets and laureates. The following are from Tirukkural of Tamil Literature.
Righteousness (Dharma) Indeed that is termed as Dharma whichever is done according to conscience. Verbal, physical and other external actions are only after that.
Mercy (daya) The prosperity of those bereft of mercy will be of use in achieving only selfish ends. Ah! Even the body of those with compassion is meant for the service of others.
Guest (Atithi) The householder, who having offered the hospitality to the guest already visited, waits for the incoming guest, indeed, such a person is awaited by the Gods.
Soft Words (Santvavachanam) When a great fruit is inherent in soft words, speaking harsh words is comparable to chewing the unripe fruit while ripened fruit is at hand.
Helping others (Paropkara) Forgetting the help rendered by others even a little is not proper, but it is better to forget at once the harm caused by others.
Control (Sama) A man like a tortoise, keeping under control all his five senses, enjoys greater fruit arising out of his past seven births.
Good conduct (Susilam) If one does not practice the good conduct idealized by great people, he is called a fool despite his expertise in all the Sastras sciences.
Fame (Kirti) How could he, who is not accomplished with fame, without criticizing himself, criticize others who find fault with him?
Compassion (krpa) An intelligent person should at once consider himself as oppressed by a mightier person than him, before proceeding to oppress a weak person.
Some of the following are from Bhartrhari's Nitisatakam.
In praise of the preceptor (Guru Prasamsa) Salutations to that great preceptor, by whom the eye of one blinded by ignorance is opened by applying the collyrium-brush of wisdom.
In praise of Truth (Satya prasamsa) One should always speak the truth and speak also pleasing words. (But) one should not speak the truth if it is unpleasant. Similarly one should not speak pleasing untruth. This is the eternal virtue.
Fate (Vidhi) What must stay would stay, like the water in the coconut (one cannot perceive through eyes the source of the water in tender coconut) what must go off would go off like the content of the wood apple swallowed by an elephant. (there is a reliable convention that the elephant swallows the wood apple in full form and excretes as it is, without any break in it. But when it is broken, what is surprising  is nothing remains inside.)
Success of an action (Karya Siddhi) One should not divulge by words an action contemplated in the mind. One should keep it a secret like protecting a secret mantra and declare to others only the success in action.
Effort (Udyama) The goddess of wealth goes near a lion among men (who is clever and diligent in action) The weak minded people speak of fate as all important. Disregarding fate make human effort to the best of your ability. When an effort is made and if it does not succeed what is the fault here?
Ornament of speech (Vakbhushanam) Neither the bracelets nor the necklaces that are lustrous like moon nor the bath nor the cosmetics nor the flowers nor the braid well decorated, adorn a person. Speech alone which is grammatically perfect adorns well a person. Indeed all ornaments do perish. But the ornament of speech alone is a constant ornament.
Greediness (lobha) those who are the servants of Desire are really the servants of the entire world. But those to whom the Desire is a maid servant, the whole world serves as a servant.
Contentment (Trpti) Serpents drink air and they are not weak. Wild elephants sustain on dried grass and are indeed strong. great sages pass their time with fruits and roots. therefore contentment alone is the superior wealth of man.
Firmness (Dhairyam) Weak minded people do not begin an action being afraid of obstacles. Mediocre people, having begun an action, when confronted with difficulties stop the work. But people of noble character, having undertaken a task, though confronted by obstacles again and again do not leave it. (They get success)
The Heroic (Tejasvi) A lion though a cub, pounces on elephants temples dirty with rut. this is the nature indeed of the people of high calibre. Age is not the reckoning factor for the heroic.

Sahasranama.

Sahasranama means a thousand names usually refers to Vishnu Sahasranama which is universally popular. The chanting of Vishnu sahasranama is prescribed as a means for the realisation of all kinds of desires - be they desires of worldly pleasures or heavenly bliss. The experience from people from early times proves that it is true.Phala sruti or the section towards the end which declares the benefits of chanting of Vishnu Sahasranama as a sure means for the attainment of all ends. 
the scheme of Vishnu Sahasranama at its opening proves that it belongs to the Sattvika class of works. The great Mahabharata war was over. Bhisma  the great warrior, was lying on a bed of arrows waiting for an auspicious time for shedding his body. He was an inexhaustible mine of all knowledge and wisdom. sri Krishna, who knew that with the death of Bhisma there would be an eclipse of all knowledge, did not want that it should happen. so he commanded Yudhisthira to go to the bed side of Bhisma so that he could receive instruction from him. Yudhisthira accordingly went to the place where Bhisma was lying and after saluting him requested him to enlighten him on the different dharmas. Bhisma was pleased and began to expound Raja Dharma, Stri Dharma, Moksha Dharma and so on. Yudhisthira continued to listen to the flow of the knowledge of the pure and purifying dharma from Bhisma and it increased his desire to learn more.
Yudhisthira said to Bhisma, "Revered Sir, you spoke to me about various dharmas. but I wish to know from you : Which is the Supreme Deity in this world? Which is the highest goal of attainment? By the praise of worship of which again will a man achieve all auspicious things? Above all which in your opinion is the highest of all dharmas? which is the means by which a man can attain the release from the bondage of this earth?"
to this question of the wise Yudhistira the reply of the all knowing Bhisma was as follows:
"Vishnu is the supreme Deity. He is the creator of all this universe and at the time of deluge it disappears into Him. Vishnu is the highest goal of Attainment since He is the purest of the pure, most auspicious of the auspicious, and most shining of shining. Bhaktiyoga is the means by which those who are competent can attain Him. But in regard to the destitute, the chanting of the thousand Names of Visnu is sufficient and it will grant all their desires. And in my considered opinion this is the greatest of all Dharmas."
Then Bhisma proceeded to describe the thousand names of Vishnu which go to make the Vishnu Sahasranama.