Om NAMO BHAGAVATHE VISHVAK SENAYA NAMA : SRIVAISHNAVISM. No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES. Estd : Issue dated

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1 1 Om NAMO BHAGAVATHE VISHVAK SENAYA NAMA : SRIVAISHNAVISM No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES. வணரக ரழ ந றட ரபம வந றட வரம வத வக கரத றட ரள ம உவத றட வரம. Estd : Issue dated THIRU VAIYANKATTHA PERUMAL. THIRU KUDALUR. Editor : sri.poigaiadianswamigal. Sub editor : sri. sridhara srinivasan. EDITORIAL BOARD : SRI. V.C. GOVINDARAJAN & SRI. A.J. RANGARAJAN. Flower : 8. Petal : 25.

2 2 SRIVAISHNAVISM Table of Contents அந ண ன அர கசறம, பதரய வகட ரன FROM THE DESK OF Dr. SADAGOPACHARIAR SWAMIGAL PANCHANGAM ச ந த க க, சறர க க. VAARAM ORU SLOKAM LETTERS FROM OUR READERS ESSAY ON GITA BY Sri. CHINNASWAMI. Guide to 108 DIVYA DESAMS Tamarapu Sampath Kumaran Prayer Hall DHARMA STHOTHRAM By Arumpuliyur Sri. Rangaran SRIMADH BHAAGAVATHAM Yadhavabhyudhaya of Vedanta Desika by By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siroman PALSUVAI VIRUNDU TIT BITS.DO YOU KNOW Brain Work5 DIVYA PRABANDAM SRI NARASIMHA DARSHANAM The Wisdom of Krishna Through Select ahaavaakhyas in the Gita Sermon BY Thotalam Chellaswami Srimadh Bhagavad Gita Ivargal Tiruvakku Matrimonial

3 3 ஓம மந கயமத ய ஷ யக ம ன ந: ஸ ர வயஷ ணய ம வயணயர கள க க ஒமப ய பப த த வக. வயணய அர த தஞ சகம க ள யட ய ல. வயணயன என சச ல ற க அர த தம ஐந த க ட க க ல சச ல ட க த ) 1. சதய யத த ள சதய யம பசதய யம ப னணவமன சதய யசநப ம ற ற யன வயணயன. 2. எல உன ர கவய ம தன ன ன ர ம ல மண யம எல ர ல ம ச ச ச ந த வயணயன. 3. உட க வக இமந தயன வகம ல நற யர க ன இட க கண கவயம வயணயன. 4. நத, ப ல க க ச த ய க உணய வத தய ப மயற த வ ம ய ர ம தயம வயணயன. 5. சதய யத த ன ம மந யன தம ஆச ச ர னமசன சநய ன க ய ழ யம வயணயன. த ன, ச ய வகனட ன ன.

4 4 KAINKARYASABHA SRIVAISHNAVISM Address :Flat A4, No. 5 Venkateshnagar Main Road Virugambakkam, Chennai India (Ph ) HAVE YOU JOINED OUR KAINKARYA SABHA! IF NOT JOIN IMMEDIATELY. AND GET THE FOLLWING BOOKS. The first set of our publication : Swami Desikan s arulicheyalgal : By POIGAIADIAN SWAMIGAL. 1. DHAYASATHAKAM ; HAYAGREEVA THOTHRAM ; DHASAVATHAARA THOTHRAM ; KAAMAASI KAASHTAKAM ; DHEGALEEKASTHUI ; GOPALAVIMSATHI ; BHAGAVATH DHYANASOBHANAM ; VEGASETHU THOTHRAM ; NYAASA DHASAKAM ; ASHTABHUJAASHTAKAM are in Tamil, 2. ARANA DESIKAN Collection of articles about Sri Vadantha Desikan by Villiampappam Sri.V.C. Govindarajan swamigal, in English. 3. Essence of Geetha by Arumpuliyur Sri. Rangarajan Swamigal in English will be sent to them by courier. 4. OUR SECOND SET OF BOOKS : A. PEARL OF WISDOM By. Sri. LAKSHMINARASIMHAN SRIDHAR. B. WOMEN IN EPICS By. Sri. ARUMPULIYUR RANGARAJAN. C. AARANA DESIKAN PART II, By. Sri. V.C. GOVINDARAJAN. 5. THOSE WHO JOIN NOW AS A MEMBER WILL GET ALL THE SIX BOOKS. 6. A VER GOOD GIFT TO BE GIVEN FOR SASHTIYABTHAPOORTHIS, WEDDINGS & UPANAYANAMS. HURRY! ONLY FEW COPIES ARE LEFT. For Life membership Rs. 1000/- ( send the local cheque or bank draft in favour of Sr. A.J. Rangarajan payable at Chennai and send it to our above Office address ).Inform your friends & relatives also to join. Dasan,Poigaiadian, Editor & President

5 5 SRIVAISHNAVISM அந ண ன அர கசறம. ச ய வகனட ன ன. ஆச சரர ன றணப தட, கரஞ சற ந பதர ம த கள சதரவனக கறற நற-னறர ந த றர ஞசணத றற க த ர த ம பகரண ட ந த பகரண ட ர ந இவபரழ ரவ சந றத த, ப ம ர சற : சக : தஸ ரட த வ வத ஸ யற ரர ப ர : வ ன கறந ஸ வனரகத வச பசரல ன, ரரந ஜர, இவ அர ப ச பசய யரன ரர? அவ ரன சந றக க வண ட ம ன ற அவக வகட க, அர, அவண அர ப ச -பசய ர ஸ ர ஆபந ரர ஸ ரறகள ன தர. அர ஸ ர ங கத றல இர க -கறநரர. ம படன ந ரல அவ ர மறக கனரம. ன ற க ந, இவப-ரழ ரர ம றர ஞ சண ர த த வக வகர னறல பகரண ட வசர த த ட ட, வதர பரபன, பதர ந வ த ரரர றணத த டன, ன ரரர -டபம பசரல னறக பகரண ட ஸ ர ங கம ப நப தட டரர. ஸ ர ங கத றல, ஸ ர ஆபந ரர ன றர வண அசக ற ரள க க ரள அறகர க க ஆம த த த. ஒர ரள அர பகத றல பர ந கவனவ வரக கற சலடர கள, உத றர வ ள பத றல ன ண க வந ன ற வகட க அர ம, ரரந ஜவக கரர க வந ஒன ற உண ட. வல ம வ ரம ச க - த றற க தரஷ ம பசய ர ப வண ட பன ற ம தரமசர வட, ரம-ர வட றர ரங கவப இண ட த ள வபகள க க இட ட அவக க வண -ட ம, ம ரழ ரர வட ஸ ர ச க றகள க க ரக ரணம பசய வண ட -பன ற ண ர ந வன. அவகள றவநவந ல வன ன ந க-வனரன ன ற க நறர, பன ற ல கவப பட க பகரண டரர. சலடர கள, பதர பதர ரள உம ண -த வ றவநவற நற வப -தரர ன ற க ந, ரபண கப ன ஸ ர தர ர த த வ ஸ கர த த பகரண ர அத ஜறத பய ர -த த றல றரட ட ற க ழ ந ர ப ணரர. அப வதரத அர கறனறர ந த அவணக கண ட றர ங கப பதர ரள அவர வதரன ந சலடர கள ங கற ழ ந ணர.. வவன தட பங கள. பரடர ம.

6 6 FROM THE DESK OF. SRIVAISHNAVISM SrI Komalavalli ThAyAr Sametha SrI Sarangapani Sri KomaLavalli SamEtha Sri Amudhan's samprokshana Uthsavam MaadhyAnhika SandhyA vandhanam - Part 3 It is now Ucchik Kaalam at Thirukkudanthai. Sri KurEsar arrives in front of Sri KOmalavalli ThAyAr and salutes : "(Saa) Sri: Svasthi dhisadhath ( may that Periya PirAtti of Sri AarAvamudhan conder on us all auspiciousness )!". He explains as to who that Sri Devi (KomaLavalli ) is: "yasya Veekshya Mukham Tadhingitha ParAdhInO vidhatthe akhilam " Here KooratthAzhwAn points out that the Lord follows the signs given by the brow of MahA LakshmI and follows accordingly (ingitham therinthu athaip pol

7 7 nadakkirar ) to perform His various duties such as Creation of the world and its protection. Such is the power of Sri KomaLavalli over Her Lord. KoorEsar recognizes our ThAyAr as " sakala Loka JananI " and prays to be the object of the waves of Her side glances ( HeY LakshmI! the kataksha Veechi visruthe: Lakshyam shyama :).Next, AzhwAn refers to Her as the ocean of KalyANa GuNams ( tvath sadhguna arno nidhou) and states that those GuNams are beyond the access of manas and Vaak ( mind and speech ). The power of Her glances are next saluted by KurEsar. He says that even the Lord of the universe, who is His own Lord considers Himself blessed, when her nectarine glances fall on Him ( JagannAtha: AathmEsvara: NaarAyaNOpi tava EEkshaNAth svathmanam DHANYAM MANYATHE ). KurEsar recognizes next that anything rich, beautiful, auspicious are all under Her control ( Yath Isvaryam Soundharya laavanyayo; yadhitham roopam, loke yaccha hi MangaLam, Yath kimapi sath ithi uchyathe, Tath sarvam Yath tvadhinameva ). Now, KurEsar makes a unique statement: Oh Supreme One! MahA LakshmI! Even Your husband does not comprehend the limits of Your Mahimai. More wonderful than that is the fact that You Yourself do not know the limits of Your own greatness! ". We will conclude this section on the tributes paid by KurEsar with his prayer and paraphrase it with a tribute to Sri KomaLAmbhA: Yasyaa: KatAksha veekshakshana laksham lakshitha mahesas shyu:i Sri KomaLAmbhA saa maamapi VeekshithAm Lakshmi : II (meaning): May Sri KomaLAmbhA, whose auspicious glance, when it rests on any one for even a second makes them the richest among the rich, rest Her kataksham on me as well! The Isvaryam that KurEsar asks for is the Isvaryam of Kaimkarya Sampath and Kaimkarya Sri in the spirit of " LakshmaNO Lakshmi Sampanna: ". ParAsara Bhattar and Sri Devi ***************************** Our KomaLavalli ThAyAr is the padi ThANDA Pathni. She is a MahA pathivrthai. She is the SitA of Thirukkudanthai. ParAsara Bhattar could have been visualized as standing before MahA LakshmI and saluting Her adhyathbhutha Soundharyam as that belonging to the stage of "

8 8 Saisava-Yauvana-Vyathikaram " ( an adolescent girl, who is just at the junction of childhood and Youth ). This MahA Lakshmi is revered and saluted by Bhattar as BhagavathI ( ShAtguNya SampUrNai) and as " the treasure-house of several perfections ". Her KshAnti (forberance), AudhAryam (generosity and magnanimity), DayA (compassion/anukampa) are saluted in depth by Bhattar. The precocious son of KurEsa raised by MahA Lakshmi Herself pays special obesciance to her sacred feet and daya-laden eyes. He says that her holy feet have renderd the Upanishads fragrant and Her auspicious glances qualify the Lord as PundarIkAkshan, which is the LakshaNam of VishNu. By the power of the glance of KomaLavalli, Her consort attains the supreme state of PundarIkAkshan with eyes as large as the lotus ( Tasya yatha kapyasam PunDarIkam evam akshini ChAndhOgya Upanishad passage made famous by AchArya RaamAnujA's correct intrepretation ). Our KomaLavalli and Her divyabharanams ( kanaka mekala, pearl necklaces,diamond Taadankam/ThOdu, lalatikam ( jewelery on the forehead ) and ankle bells beautify themselves by association with Her laavanyam. When it comes to visualizing Her kalyana GuNAs, Bhattar came up with the name of SriguNarathna KOsam or the treasure house of gem-like qualiites for his sthuthi. Such is the Vaibhavam of Sri Komalavalli /Sri RanganAyaki/MahA Lakshmi. At Thirukkudanthai, MahA lakshmi Manifested Herself as Sri KomaLavalli, the divine consort of Sri AarAvamudhan. Her ParArthyam (subordination to her Lord ), Her karuna, Vaathsalyam to her children have no match and yet She is a shining example of SamyukthAsrayaNam (inseparable like the Sun and its luster). Out of Her infinite compassion for Her children (erring Jeevans), She acts as a mediator between the Jeevan and Her Husband.Parasara Bhattar concludes the GuNa rathna kosam with a powerful statement that " MahA Lakshmi (KomaLAmbhA/RanganAyaki) is the Mother, Father and all that is dear to us and that one can be assured of any Isvaryam, when Her grace is assured.". May Our Mother, the divine consort of Sri AarAvamudhan bless us all on this special day and confer us the blessings of growing Kaimkarya Sri and Vinayam. Sri KomaLavalli Naayikyai nama: Daasan, Oppiliappan Koil VaradAchAri SadagOpan

9 9 PANCHANGAM SRIVAISHNAVISM FOR THE PERIOD FROM Ippasi 14 th To Ippasi 20 th MON Ippasi 14 Pancami S Moolam TUE Ippasi 15 Sashti S Pooradam WED Ippasi 16 Saptami A / S Uttradam THU Ippasi 17 Ashtami S Tiruvonam FRI Ippasi 18 Navami S Avittam SAT Ippasi 19 Dasami A / M Sadayam SUN Ippasi 20 Ekadasi S / A Poorattadi ************************************************************************************************ Mon Manavalamamunigal ; Tue Vishvaksenar ; Thu Poigai Azhwar Sravana vridham Fri Bhoothazwar ; Sat Peyazhwar. Subha Dinam : Wed Star / Uttradam; Lag / Danusu ; Time : 9.30 A.M to A.M. DASAN, POIGAIADIAN.

10 10 Om NAMO BHAGAVATHE VISHVAK SENAYA NAMA : Vishvaksenam hareh senaanaatham soothravatheepathim mudhraa chakre Sankha gaddaa dhadhaanam neela sannibham Srivathsam brahmasoothram chav inaa vishnum iva sthitham mahaadhyuthim peethavasthram sarvaabharana bhooshitham bhrngaketham pushpratham poorvaashaadodhbhavam vidim vidhyaadhyaksharabeejam cha Dhyaathvaa seneparam archayeth One should meditate on and worship Vishvaksena, who is the commander of the army of Vishnu, the husband of Soothravathi, wears the mudra of chakra, Shankha and gadhaa and of blue hue, appears as Vishnu Himself without the srivatsa and yajnopaveetha, of great splendour, wearing yellow garment and adorned with all ornaments, with his chariot of flowers having bees as the flag, and who was born in the star poorvashaada and who is the aksharabeeja, the moo;amanthra of learning etc.

11 11 Srihi Meendum Ananthan ( Manavala Maamunigal ) This is the article written by Sri.Parthasarathi, who is shyshya of H H Srimath andavan and he writes lot of article on Sri Vaishnavism under name of Poigai Adiyan1, Chandra Parthasarathy etc. He is also the Editor of Internet magazine SriVaishnavism. In facebook group one can read the Magazine. He contributes lot of article in internet groups of Sri Vaishnavism. I have tried my hand in translating the above Article Meendum Ananthan Tamil Article in English for the readers who don t know Tamil. It is difficult translate word by word. If any mistakes pray excuse. Please do not rake up any Controversies on thise article Please get in touch with Sri.Parthasarathi Mama and get whatever clarification you want. It was a time when Vaishnavism was dwindling, with blessings of Sriman Narayana, Bhagavath Ramanuja who was the amsam of Adhi Seshan was born and he established the Vasishta adwaita. Visishtaadwaita means Brahmam, That is Eshwaran is one and that is permanent. That Eshwaran has Chith and Achith as his body. So Eshwaran Chith and Achith together in one form. So he has together means Vasishta in Sanskrit. Since Vasishtaa eshwaranuku Adwaithmanuthu Agiyal Vasishtaadwaita name came, Eshwaran is none but Sriyaspathi Sriman Narayana. All creation should reach him only, there are many ways to reach him but Saranagathi is the simplest one. If Jeeva does Saranagathi to Paramathma then definitely our Lord Sriman Narayana will definitely give Moksham, this is the principle of our Beloved Lord Ramanuja. Then to propagate the Vasishtaadwaitam Our Bhagavath Ramanuja established two kalasalai (university) One at Srirangam and one at Kanchi out of four prime disciples he sent two to Srirangam and two to Kanchi to propagate Vasishtaadwaitam. Since Kanchi is in north of Srirangam it became Vadakalasalai. Since Srirangam is in North of Kanchi it became Thenkalasalai. Now a days

12 12 different school have different type of uniform for easy identification of particular school.so Our Udayavar asked Thenkalasalai people to put thiruman kapu and extend it to Nose say Y and for Vadakalasalai it is in the form of U. See now a days there is difference of lessons is there between one University and another university in lessons even though they may be offering same degree course, hence the difference between Then and Vada kalasalai. Over the period of time this Kalasalai became Kalai, Difference of opinion was there but now it is slowly disappearing, it gives immense satisfaction The famous among Vadakalasalia Acharyas was Vedanta Desikan and in Then Kalasalai They say Meendum Ananthan amsam and rebirth of Lord Ramanuja was born as MANAVALA MA MUNIGAL. Sikkil Kidaram is a small village located near Azhwar Thirunagari.In this village lived a prominent disciple of Pillai Lokacharya named Kolli Kavaladasa. Kolli Kavaladasa had a disciple by name, Thigazhakkidanthan who later became his son in law. One day the wife of Thikazhakkidanthan became pregnant.the village people observed a divine glow on the face of the pregnant lady and predicted that the child growing in her womb would some day become a mahatma by whose grace the world will be liberated from the cycle of births and deaths. In the Tamil month of Iyppasi, AD 1370, under the moola nakshatra, a beautiful child was born to the couple. Thikazhakkidan than was extremely happy. The child resembled a fully bloomed white lotus and the crown of hair upon the child s head resembled a cluster of dark rain clouds. He had long and wide eyes. The parents saw in the child his divine nature and named him after their aradhana moorthy Azhagiya Manavalan. Thikazhakkidanthan performed the various samksaras for the child and at the appropriate time upanayana was also performed and the child s education began. Thikazhakkidanthan himself assumed the position of Acharya and imparted to the young Azhagiya Manavalan the truths enshrined in the ancient scriptures- Vedas & Upanishads. He also taught the works of the azhwar saints to young Azhagiya Manavalan. Once Azhahiya Manavalan was of marriageable age, Thikazhakkidanthan conducted his marriage ceremony. As a result of the knowledge gained from his study, Azhagiya Manavalan became the very personification of Satva Guna. Azhagiya Manavalan was totally detached from worldly matters and constantly meditated on the feet of his Acharya (and father).he felt that the divine feet of thikazhakkidanthan was his only refuge. Not long after, Azhagiya Manavalan lost his father and Acharya, Thikazhakkidanthan. As a result of Thikazhakkidanthan s death, Azhagiya Manavalan became a person without direction and his mind was at unrest. At that time, lived a great Vidwan named Sri Sailesa.Sri Sailesa was once a minister in the Madurai King s court but left his position to devote his time and effort on the preservation and study of the Azhwar s works. He was instrumental for building a shrine dedicated to Nammazhwar in Thirukuruhur. Sri Sailesa s devotion to Sri Nammazhwar earned him the title of Thiruvaymozhi Pillai.Azhagiya Manavalan took refuge at the feet of Thiruvaymozhipillai and became his disciple.thiruvaymozhi Pillai observed the divine glow in Azhagiya Manavalan at once realized that this Mahatma would spread the siddhanta of Sri Ramanuja after him. He took a special interest in Azhagiya Manavalan and ensured that he became well versed with the Azhwars works and their various commentaries. Witnessing the guru s affection towards azhagiya manavalan, other disciples became jealous and confronted Thiruvaymozhi Pillai. Thiruvaymozhi Pillai explained patiently that none had realized the divinity of the student who was none other than the reincarnation of Adi Sesha. He stressed that Azhagiya

13 13 Manavalan in his true form was capable of mastering all arts and sciences at the same time as he had a thousand hoods and a thousand tongues. Thiruvaymozhi Pillai then shared with his disciples that by nurturing Azhagiya Manavalan and developing his talent, it was only the guru who had all to gain and nothing to lose as it was Azhagiya Manavalan alone who was capable of granting him the higher spiritual planes. Day by Day, Azhagiya Manavalan s devotion to Saint Ramanuja developed several fold. He composed a Sanskrit text in Sanskrit Yatiraja Vimsathi preaching the central message of Sri Vaishnavism that unconditional surrender or sharanagati at the feet of Sri Ramanuja alone was capable of granting Moksha. Once he completed his education with Thiruvaymozhi Pillai, at the guru s behest, Azhagiya Manavalan moved to the holy city of Sri Rangam with a few disciples.there Azhagiya manavalan spent his days preaching the message of the Azhwars. One day Azhagiya Manavalan received news that the Lord had recalled to pramapadam his Acharya.Thiruvaymozhi Pillai breathed his last in full satisfaction well knowing that he had put in place a strong pillar that would preserve and propagate the tradition for years to come. Azhagiya Manavalan rushed to Thirukuruhur to perform the last rites for his guru.he decided to stay there for a few years and continue preaching the message of Nammazhwar s Thiruvaymozhi to the local residents. After sometime he could not bear the thought of separation from Thiruvaymozhi Pillai and left thirukuruhur and returned to Sri Rangam. In Sri Rangam, Azhagiya Manavalan engaged himself in the restoration of old palm leaf manuscripts and giving discourses on the Sri Vaishnava Siddhanta. After some time, Azhagiya Manavalan went on a pilgrimage to the holy land of Thiruvenkatam or Tirupati. He camped for a few days at the foothills of Tirumala with his disciple Vanamamalai Ponnadikaal Jeeyar Swami after having the darshan of Lord Govindaraja. That night The Jeeyar of Tirumala had a dream wherein he saw the reclining form of a glowing divine being and at the feet of the divine being was a tridandi sanyasi offering worship. When the disciples of Tirumala Jeeyar heard this, they told their Acharya that they had seen two people at the foothills of Tirumala who fit the description given by the jeeyar. Tirumala Jeeyar with his retinue rushed to the foothills of Tirumala and welcomed Azhagiya Manavalan and his disciple with all temple honors. From Tirumala, Azhagiya Manavalan went to Kanchipuram. While at Kanchi, Saint Ramanuja appeared in his dream. Saint Ramanuja instructed him to study the Sri Bhashyam under a scholar named Kidambi Nayanar. One day Kidambi Nayanar requested Azhagiya Manavalan to participate in a vidwat sadas or philosophical debate with several scholars. The people present at the debate were all in awe of Azhagiya Manavalan when they heard his arguments and counter arguments. Kidambi Nayanar knew that this was no ordinary person and approached him in private. Kidambi Nachiyar prayed to Azhagiya Manavalan to show His true form.azhagiya Manavalan obliged and for a split second appeared before Nayanar in his full glory with a thousand hoods bearing the conch and discus in both arms.nayanar was the only one known in Hisotry to have seen this form of Azhagiya Manavalan. Azhagiya Manavalan continued his stay in Kanchi and performed various kaimkaryams. In the course of his activities, Azhagiya Manavalan felt that the only way for him to engage in God s service without disruption and distraction from worldly matters was to undertake sanyasa. He approached Satakopa Yati

14 14 for initiation into the sanyasa order. Satakopa Yati was pleased with Azhagiya Manavalan and obliged. Thereafter Azhagiya Manavalan came to be known as Manavala Mamuni or Periya Jeeyar. Periya Jeeyar moved back to Sri Rangam and stayed at the Palla-varayan Mutt. He then built a Mantapam called Thirumalai Azhwar Mantapam. Positioning himself at the Mantapam, Periya Jeeyar conducted discourses on the Sri Bhashyam daily. Shortly after that, he went to Thirukuruhur to have darshan of Swami Namma azhwar. Periya Jeeyar spent some time at Thirukuruhur. His fame spread far and wide. Some people became jealous of Periya Jeeyar and wanted to kill him. One night while he was asleep, a few bad people set fire to his hut. The people of the town became alarmed. At that time everyone saw a black snake make its way out of the burning hut. In the snake, the people saw the form of Periya Jeeyar. His enemies having realized the yogic powers of Mamunigal hung their heads in shame. The people of Thirukuruhur rejoiced. Then with help of the king he spruced up the temple and streets of Thirukuruhur. Once again our Mamunigal reached Srirangam One person named Appa from Erumbi village became his disciple and lots about our Mamunigal. In Kanchi there was person named Anna who was a great scholar and he was authority in debating and he was not after money. He was also known as Prathivathi Bhayangaran Annan; he was staying in Thirumalai and doing Kainkaryam to Thiruvenkatamudayan. One day a person from Srirangam went and told about Periya Jeer, because of conversation he forgot to get the Theertham in time and also forgot to add the Vasanai drawiyam, he was very sad. But what a surprise a sweet fragrance came from scared water and a Asriri came and informed that I have accepted the Theertham. Due to this incidence Anna recognised the greatness of Mamunigal., Then he reached Srirangam to see the Jeer and became his disciple. Jeers famous works were Devaraja mangalam,sri Kanchi Divya Desa Sthuthi,Yathiraja Vimsathi, Upadesa Ratna Malai, Thiruvaimozi Nooranthadi,Arathi Prabhantham, Thiruaradhanam Kramam. Jeers health was getting going down When Periya Jeer was doing Pravachanam in front of Sri Ranganatha and Ranga Nayaki in the Mantapam, when the time came for doing Sambavanai, a small five year old child got up amidst the goshti and proclaimed that he is Aranganathan and told this Slokam Sri Saila Daya Patram Deepakyathi Gunarvam Yathindra Pravanam Vadeh RamyaJamantram Munim That child uttered this slokam and disappeared, then people realized this was Sri Ranganathans himself who came in the form of child, then from that day everybody started rece9iting this slokam as Acharyas Dhaniyan. Even today before starting and finishing the Prabhantham this slokam is recited by Thenkalai sect of Sri Vaishnavas. At the age of 74 Mamunigal heard the prabandam and left his eternal body and became the Nitya Asuri. He attained Thirunadu on Ruddothkari year (1444), Masi Month, Krishna Paksha Dwadeshi on Thiruvona Nakshtram, Saturday. Then his disciples carried the eternal body in Pushpa Pallaku the body was kept in Padmasana and brought it a place in Cauvery River they did the Addakam on the banks of river Cauvery and place was known as Dwarasan Porpadukai. By : Sridhara Srinivasan, Sub Editor, Srivaishnavism Weekly Magazine. To see pictures of Mamunigal please visit the below mentioned link to see mamunigal of different kshetram.

15 15 ம த ழ ய ர கள. சறத ரர றரண ட அர த பர ம ம பதர ரவணபம ரல, சறத றபதந இவடக கற ல ஒன நரகச வசர ந ணன வநர! சறத ரர ற... பதரய வக ல அர த ள பவன ர ம, வந கப ரபணத றர ரவனப தரட வ ; பதரய க கரல தக ர அவணச பசன நவட, வத றற க பனந ரறவத ந வ! சறத ரர ற... கடல ல வனத றர த னத றல அர த த, அன வதத கப ரபண அந ரறவப தரட ; கடல த தள ப பகரண ட அந ப தவணபம, அன தரல ங கச பசய த கறழ ந ப வ! சறத ரர ற... சத றர ரப ல வன ல அர த த, றர க கண வடபணணப தரட தக றணறண ல ; உரகச பசய த க கள அவணவபம, றர ரவன தபணண உச பசய வதவ! சறத ரர ற. -.பதரய வகட ரன -

16 16 SRIVISHNAVISM ச ந த க க. ஞ சள ன நரல ன ண? ன ற இந கரனக க ந வகப டம வகட டரல அத ஒர கனர ன தரர கள. சறன ப த றசரனற க ந வகபரக இர ந ரல டர ர க ( TURMERIC )ன ற பசரல ல ம அந அப ல ரன ஞ சள கற-வவப தற நறத பர ந த வத த க பகரண ட இர க கறநரர கள. கரம பதர ர கவப. இன வநப பதண கள ஞ சள கறங வக தன தட த த -வ இல வன. பணன நரல சவல க க ம, பற நறவனதரக க டன வத த க பகரட ப தற க ம ப பரஸ ட க கர கப ல கறவடத த ட கறன நண. ஞ சவப உடனறல ப சறக பகரள ள ம க கம அநவ வநந த ட -டத. ஞ சள ஒர கறர றரமறண. அவப பதண கள உடனறல ப சறக -பகரள ரல சர ரறகள வ ரத. அவப தரங கப ல ப சறக பகரள ரல த த பட ப ப கள பரன நரத. பதண கள உடனறல ஞ சள ப சறக பகரண டரல அர கள ண பதரனற டன பங க ரர கள. தரர க க னக ஷ றகரக இர க க ம. ஆணரல இன ற பதண கள டர ர க க ர ம ன ற கண டவபம ரங கறப ப சறக பகரள கறநரர கள. வல ம ஞ சவப உள ள க க சரப த ட டரல வகன மர ரற ரத ன ற ஞ ஞரண கள கண ட த ட த த இர க கறநரகள ஆகவரன ம பதர -வரர கள சவனறல ஞ சவப உதவரகப தட த த ம க கத வ ற தட த றணரர கள வதரல ம. இபம ஞ சள கறங வகரங கற ( பதரங கல கறந த ம கறவடக க ம. )அனம த வரல சல ரங கரய த ண ட கள டன ஊர கரரகப தன தட த த த ல னத. சறந றபங கள. ச ர க க. ட அந அனரவப தரர த றர உடம பதல னரம ஞ சபர இர க வக அள க பகன ண ஞ சள கரரவனர? ன ற னர வகட க அற க கனர, சல அள ஞ சள றதரன மரர க க வட சறங கரக இர க க உடம பதல னரம ஞ சள ப சறக பகரண ட இர க கறநரள ன நத ம, னர அப த ரவபக க னப ப டவ- க க வட சறங கர இர க க தரய மன சரப த ட ட உடம வத னரக கறக பகரள ரபர? ன ற வகட டரள. க நறப ப : இறல ர ம பதர கள ரவ ம கற தவணவ. அவ ரவபம க நறப த ட ண அல ன.

17 17 SRIVAISHNAVISM VAARAM ORU SLOKAM SWAMY ALAVANDHAR S STHOTHRA RATHNAM (THE GEM OF HYMNS) SlOkam 38 sva vaisva roopyena sadaa anubhutaya api apurvavad vismayam aadadhaanayaa gunena roopena vilaasa ceshtitai: sadaa tavaiva ucitayaa tava sriyaa Swamy Adidevananda s translation: Please see after slokam 40

18 18 SRIVAISHNAVISM LETTERS FROM OUR READERS SRIVAISHNAVISM KAINKARYASABHA NEWS : AHO BAGYAM On sunday I had an opportunity to submit six books released by Sri Vaishnavism,to Sri Sri Sri Srirangam Srimad Andavan Swamigal.I have observed that moment in this way. As a Great Visishtadwaita authority HIS HOLINESS felt much happiness on seeing the book released by our Sri Vaishnavism. As a pious natured Acharya sarvabowmar, HIS HOLINESS had kind look at the contents in the book with much interest. As a Poorvasramam Tamil scholar, HIS HOLINESS suggested some grammatical errors in the book. As a savior of parampara HIS HOLINESS blessed with Manthra akshadai. When I told HIS HOLINESS in my humble prayers to guide us, in all our endeavors HIS HOLINESS wore a smiling face immediately. AHO BAGYAM A.J.Rangarajan. HIS HOLINESS SRI VANAMAMALAI JEEYAR SWAMIGAL WAS IN GURGAON LAST WEEK. THOUGH ADIYEN COULD NOT MEET HIM, ADIYEN REQUESTED OUR SABHA MEMBER Smt. SOWMYARAMESH TO SUBMIT OUR KAINKARYA SABHA PUBLICATINS TO HIS LOTUS FEET. SHE MET H. H. SWAMIGAL AND SUBMITTED THE BOOKS AND RECEIVED HIS BLESSINGS AND MANTHRA -AKSHATHAI. POIGAIADIAN.

19 19 Gita The Wisdom of Krishna Practical Guide to Right and Happy Living: In Twenty - Seven Self-contained Essays: SRIVAISHNAVISM Thotalam Chellaswami, Trustee, Srinivasa Gita Satsangh Trust (Retir20. The Law of Least Effort: Retd Senior I. E. S. Officer Govt. of India and Senior Advisor UN (ILO): 1. Self Illumined Yogin s Integration with One s Own Self - One s Instincts, Drives, and Urges, Thoughts, Emotions, Sentiments, Ideas and Actions: Supreme Poise and Peace within Oneself. Supreme happiness comes - sukham uttamam upaiti, to the integrated yogi (Jnaana Bhakta - yoginam) who has completely calmed the mind and controlled the passions pras aantamanasam s aatarajasam and consequently freed from all impurities - akalmasham and (so) who has become Brahman (realised the self) brahma bhootam. - [6.27]: [He is supremely happy on account of the self (in which he gets fully established), which itself is of the nature of supreme bliss (pras aatamanasam, hi enam yoginam hi indicates the reason on account of the nature of the self supreme bliss). [pras aantamanasam vide verses (6.7, 14, 15) and (2. 70, 71). Krishna means peace that is not overshadowed even by activity the eternal peace that is gained when one in action sees inaction (4.18); the supreme peace (4.39); lasting peace (5.12). It is interesting to see how this single verse describes both the state of cosmic consciousness itself and the path by which it is reached. It makes clear that supreme happiness is gained in cosmic consciousness and that there are three requisites to gaining it: the mind must be deep in peace, the spur to activity must be stilled, and one must be without blemish.]: Thus devoting himself to the yoga of the self (carrying on his svadharma with devotion, dedication without any selfishness because of his complete detachment) and (therefore) freed from impurities (any traces of vaasanas) yun`jan evam sadaa aatmaanam yogee vigatakalmashah, the yogi attains easily the supreme bliss (atyantam sukham sukhena as nute) born of contact with Brahman (experience of the self brahma samspas am). [6. 28]: [Brahma-bhoota is the state of being free from material contamination and situated in the transcendental service of the Deity. Here Brahma samspars am can be interpreted as realization of the self. 1. When the senses are controlled from the deepest interiority, the liberated continues to enjoy (relish) the world. In fact only the liberated can relish the world with the most stable delight (atyantam sukham). Krishna explains the process of taming the mind gradually and with insight and understanding in ( ). Firstly the yogi becomes free from the dualities of good and evil by forcibly holding the mind in the active state of ecstasy (6.27). Gradually

20 20 he becomes the enjoyer of cosmic bliss, during the state of activity also, when his mind returns to normal function (6.28). The term brahma-bhootam here does not mean becoming one with Brahman, for in the immediately following verse is mentioned brahma samspars am contact with Brahma, where the yogi s separateness from Brahman is retained. It is one who is brahma bhoota, who gains brahma samspars am. This explanation is based on the interpretation of the term Brahman as denoting the Aatman or the individual soul. In other words and more precisely he attains to functional and qualitative similitude (saadharmyam), with the Self. And it is this type of identification that is affirmed when Krishna first says that the supreme bliss comes to the yogi who has become one with the Real (brahman) and immediately repeats that the yogi who ever integrates himself with the self (aatman) enjoys the ultimate bliss of brahma samspars am, contact or touch with the Real (6.27,28): So Brahma bhoota must mean a state of unruffled inward consciousness which precedes the dawn of supreme devotion and enlightenment and which is akin to braahmi sthiti described in (2.72). Here the state attained by the yogi is described as pras aanta manasam of calmed mind, s aantarajasam as one free from passions and akalmasham as one free from blemishes or sins or impurities. This is the state of Supreme Poise (Self Possession). 2. This Supreme Poise is neither mere stoic forbearance nor his self - control a mere suppression of his instincts and tendencies. It is a matter of transcendence. This is integration with one s own self - one s instincts, drives, and urges, thoughts, emotions, sentiments, ideas and actions. This state of self-realisation changes the yogi s vision of his social environment and God. A vessel immersed in water is permeated by water inside as well as outside. Similarly, the soul immersed in Is wara cognises Is wara everywhere. In this highest state of the integrated yoga, no extinction of the self is meant and Krishna is going to explain further development in such an enlightened yogi. 3. It is interesting to note that the first half of verse (6.15) has the same text as this verse, except that the yogi is of disciplined mind, whereas here he freed from blemish. This important difference brings correspondingly different results; in the earlier instance, the outcome is peace and liberation ; in the present case it is Infinite bliss. This verse and its expression sukherna with ease, gives added emphasis to earlier verses about Brahman. Vide 2.72, 5.21, and The glory of this verse is also the glory of the Sermon - the eternal glory of the goal of the human endeavour attainment with ease contact with Brahman, which is infinite joy. 4. The above discussed integration with one s own self is the basis for the yogin s further progress or development. What is the effect of this self-realization of the yogin on his vision of the social environment, on his concept of God and His worship and also on his attitude to social harmony and well being. Krishna goes on to present these aspects in four great verses of utmost significance to follow. - [ ]: 5. It may, perhaps, be added that Krishna realizes that this exhortation to gain integration with one s own self is, rather, difficult to achieve. Krishna advises Arjuna that in case he found it difficult to attain this integration with one s own self, then he should try to follow the steps indicated in the verses to follow ( ) - the way of life indicated, which will automatically lead him to gain integration with his own self. This way of looking at the verses ( ) is comparable to Krishna s definition of knowledge as constituting twenty values defined as knowledge - the understanding and assimilation of which lead him to gain self knowledge in due course. [Vide chapter 13]: Thus it may be seen that what is stated in (6.27, 28) is the way to achieve what is stated in ( ) or by following what has been stated in ( ) the saadhaka will achieve what is stated in (6.27, 28). [It is to be noted and this is important that the realization of the states described in ( ) should not be based on what is called mood making, but it should be the result of discrimination and developing a right values system. [Vide comment by Sri Mahesh Yogi on verse (6.29) in the section to follow.]: ESSAY WILL CONTINUE

21 21 SRIVAISHNAVISM Guide to 108 DIVYA DESAMS Tamarapu Sampath Kumaran Om Namo Narayanaya TIRUNANGUR (Tirukkavalampadi) This Divya kshetram is located at a distance of 10 Kms from Sirkhazi. This shrine is also known as Keezhchattanathapuram and Kannan Koyil. The moolavar is Gopalakrishnan with His consorts Rukmini and Satyabhama portrayed in a standing posture, and holding a cow with a rope in his left hand. Thayar is Senkamala Naachiyaar also called Madavaral Mangai. There is no separate sanctum for Thayar. The Utsavar is called Rajagopalan. The Theertham is Tadamalarppoikai and the Vimanam Swayambu Vimanam.

22 22 The sthala puranam is that Krishna went in search of the Parijatha flowers to please the desire of Satyabhama. After a long search He meditated on Siva, who revealed to Him that the lake filled with Parijatha flowers are at this Shetram. With the presence of Rukmini and Satyabhama with the Lord at this shrine this is considered to be equivalent to Dwaraka. Azhwar Mangalaasaasanam: Tirumangai Azhwar (pasuram numbers as found in Naalaayira Divya prabhandam) Located here is Tirukkuraiyalur the birthplace of Tiirumangai Azhwar. This kshetram is considered to be one of the 11 Divya desams associated with Tirumangai Azhwar. (The others are Tiruvanpurushottaman, Arimeya Vinnagaram, Tiru Chemponsei koyil, Manimaadakkoyil, Vaikunta Vinnagaram, Tirudevanaar Togai, Tiruttetriambalam, Manikkottam, Tiruvellakkulam and Parthanpalli) After the new moon night during the Tamil month of Thai, utsava moorthis mounted on Garuda are being brought from all the 11 Divya desams to Tirunangur temple to give darsan to Tirumangai Azhwar seated on Hamsa vahanam. All the pasurams of Tirumangai azhwar dedicated to each of these 11 shetrams are recited. The Ekadasa Garuda sevai is one of the important festivals in this kshetram. TIRUKAZHICHEERAMA This Divya kshetram is located in Sirkazhi town. The moolavar is Trivikraman seen measuring the three worlds Ulagalanda perumal. The Thayar is Lokanayaki. The Theertham is sangu chakra pushkarini and the Vimanam is Pushkalavartha Vimanam. The legend is that Lord Vishnu blessed Romesa Muni with a vision of Trivikrama with his left foot raised in the gesture of dominating the three worlds. It is believed that Tirumangai Azhwar was conferred the title Nalukavai perumal on his winning the religious debate with Tirugnana Sambandar and obtaining a vel as prize. Azhwar Mangalaasaasanam: Tirumangai Azhwar (pasuram number as found in Naalaayira Divya prabhandam)

23 23 SRIVAISHNAVISM POIGAIADIAN S esnips FODERS 1. POIGAIADIAN S THAMIZH KAVITHAIGAL AND ARTICLES 2. SWAMI DESIKAN S ARULICHEYALGAL : 3. WHO IS NARAYANAN? WHY WE HAVE TO SURRENDER AT HIS FEET? : : READ, ENJOY AND POST YOUR COMMENTS TO : srivaishnavism@yahoo.com

24 24 SRIVAISHNAVISM DHARMA STHOTHRAM Part 80 Part 80 Visvayonih, Punarvasuh, Draupadi was a devotee of Sri Krishna and had an unshakable faith in Him, and regarded Him as the protector, well wisher and intimate friend.. Once when Krishna cut his finger on his Sudarshan Chakra, Draupadi immediately tore off a piece of her sari and bandaged his cut. This act helped later, when Dussasana tried to bare her in the Kauravas court, nobody among the present raised a voice against it. So Draupadi called and cried to Lord Krishna to save her as " Govinda Dwaraka wasi Krishna Gopi jana Ppriya/ Kauravah Paribhutam Mam kim na janasi Kesavam. Lord Krishna appeared then as the clothes of Draupadi. With the kindness of Krishna Draupadi's saree increased manifold. Dussasana was then tired of drawing her saree but he could not find the end of it. It was a miracle of God to save the devotee. This action of Sri Krishna is not only for Mana Samrakshanam, but also for Nama Samrakshanam.,as Draupadi called His nama as 'Hare Krishna '. Again In Prahlada Charithram we come across in the case of Prahlada, a perfect devotee of Lord Sriman Narayana. When his father Hiranyakasipu chastised him severely when he was only five years old for his becoming an unalloyed devotee of the lord. When Hiranyakasipu asked Prahlada as

25 25 "Narayana is nowhere seen", he replied as "Narayana is now here seen " and repeatedly called Narayana many times, and Hiranyakasipu was later killed in instant incarnation of Narasimha Avataram. Thus Namas saved many devotees on many occasions.sri Vishnu Sahasranamam is therefore sure to attain His grace, through our daily recitations.. In 149thnama Visvayonih,it is meant as one who is the cause of this universe. in emergence, sustenance and dissolution He takes care totally. He is the source of the universe. In Gita (15.18 ) 'Athosmi loke vede cha prathitha; purushothama 'Sri Krishna said as He is celebrated in all Smrutis and thevedas as Purushothaman -That supremme self. The 18 puranams classified into three categories namely, Satvika, Rajasa and Tamasa, quotes as Brahmaa is also a Jeevaatman like us but empowered with position and power by Lord Vishnu. In Thiruvaimozhi, , Nammazhwar it is said as "Aam Muthalvan ivan endru than thetri naa mudal pukunthu ". He says as he is clearly informed with His kind grace by He Himself as 'Sriman Narayana is the foremost'. Such words caused an entry into his mouth and stayed permanently. So all his compositions which got encomiums came out only out of HIs blessings and they are only self expositions of Sriman Narayana. Devotees thus got information about Narayana through his verses, which came through his mouth. This nama Visvayonih can also be said as He who has the world as His Cause. In the Puranas, it is said as He has manifested as the various Incarnations from time to time because of the condition of the world, and therefore, Visvam is the cause for His manifestations. In 150 th nama 'Punarvasuh' it means as one who lives again in them. He is the inner soul of Gods right from Brahma to Rudra. It is said as Brahma himself sid to Rudra as "He is the inner soul of both Brahma and Rudra and also those who go by the name of embodied souls. He dwells again and again in the bodies as the Jivas, in various equipments of living organisms. Punarvasu is one of the names of the stars, in which Lord Rama was born in Chitrai month in this star'.puna ' and Vasu denotes return, renewal, restoration, repeat etc,, and as Sriman Narayana is ever remaining by living permanently, as Antaratma of all His creations, He is called Punrvasuh in this Nama. In Varanamayiram of Sri Andal "Immaikkum Ezhezh piravikkum, patravan " is repeated in Tiruppavai 29th pasuram as "Ezheh piravikkum uttrome avom ". Thus Andal confirms ever living of Sriman narayana..in Rama Charama slokam Sakrutheva prapannaya also tells us the permanent feature of Sriman Narayana. Just by one attempt, our Bakthi, we can identify and get His grace for ever as He is living again and again with us.. To be continued... Arumbuliyur Jagannathan Rangarajan

26 26 SRIVAISHNAVISM SRIMADH BHAAGAVATHAM. Then Droupadi met Krishn s wives and had chat with them. She asked them how they married Krishna. Everyone explained to her how they married Krishna in detail about Krishna s sahasangal,leelas, etc. That time all the Maharishis, Devarishis, Brahmarishis came there to have the darshan of Lord Krishna, Vyasar, Narada, Asithar, Viswamitrar, Sanadanar, Devalar, Syavanar, Baratwajar, Gouthamar, Vasishtar, Kavalar, Brugu, Pulastiar, Kasyapar, Atri, Markandeyar, Angiras, Agastiar, Yagnavalkiar, Vamadevar, are the important rishis assembled there. Krishna said that is his bhagyam to meet all these rishis in one place at a time. But rishis said it is their good time, but Bhagavan says his. Krishna wanted to be the roll model to all the people how to respect the rishis. Vasudevar requested Narada and other Maharishis to teach him the Hitopadesa. But Narada said, after getting Bhagavan as your son it is equivalent to a person residing near Ganga, asking Ganga water. We will see next week.

27 27 SRIVAISHNAVISM Yadhavabhyudhaya of Vedanta Desika By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siromani 60.thvadhaalambithahasthaanaam bhavaath unmajjathaam sathaam majjathah paapajaathasya naasthi hasthaavalambanam For the good who are being uplifted from the samsara holding your hand, there is no contingency of holding the hand to emerge from the effect of sin. sathaam- for the good thvadhaalambithahasthaanaam-who hold your hand unmajjathaam- and being uplifted bhavaath- from samsara naasthi- there is no hasthaavalambanam-need to hold the hand majjathah- after being immersed paapajaathasya in that created by sin. Once they hold the hand of the Lord there will be no more immersion in samsara the effect of sin.

28 28 61.ananyarakshaavrathinam chaathakavrathachaarinah bhavantham avalambanthe niraalambanabhaavanam Your devotees, who are like chathaka birds, resort to you, who is vowed to protect those who has no other refuge, with devotion to you only and none else. chaathakavratha chaarinah- those devotees who follow chathaka vratha avalambanthe- resort bhavantham- to you ananyarakshavrathinam- who has taken a vow to protect those who have no other refuge niraalambanabhaavanam- with the attitude of trusting only you. Chathaka is the bird which drink only rainwater. Like that the devotees of the Lord also resort only to Him. He is also vowed to protect those who surrender to Him.

29 29 SRIVAISHNAVISM PALSUVAI VIRUNDHU. at MELKOTE/PULLANI AZAGHIYASINGARS / SRIMAD ANDAVAN ANUGRAHA BASHANAM/ SRIVILLIPUTTUR VIDEOS (NEW) 1. Collection of Photos of H H Srimad Azaghiyasingar at Thirupullani Kshetram is at ; 2.Photos of H H Srimad Azaghiyasingars Sancharam at Melkote is at ; (These Photos are circulated in malolan_net yahoo groups ) 3. Audio of H H Srimad Andavan anugraha bashanam,about Sri Oppiliappan is circulated by Sri Raghuveeradayal Swamin & link is at ; OCT & 20 OCT Videos of Srivilliputtur Sri Andal Thirukoil,telecast by JAYA TV is at ; a ) Oct 2011 video b ) Oct Video Previous episdoes on Srivilliputtur Sri Andal are at ; c ) Oct video d ) Oct 2011 (EPISODES to continue tomorrow on 21 Oct 2011 in Jaya TV at 6 am ) Veeraraghavan ****************************************************************

30 30 RENOVATION THIRUVAHINDARAPURAM TEMPLE;/UPANYASAM "RAMAPIRAN"/SRIMADANDAVAN'S PART(2) ON OPPILIAPPAN(AUDIO) 1. ) " The Hindu " in today's edition writes about commencement of renovation to Sri Deivanayakan Temple at Thiruvahindarpuram. This article also brings out the ancient Historical information connected to Chola andpandya dynasty. Read article at ; 2 ) H H Srimad Andavan's Anugraha Bashanam,Part(2) on Sri Thiruvinnagarappan ( Audio ) is at link ; ( audio content around 54 minutes ) 3 ) Upanyasam on Sri Nammazwar's Pasuram, ' Karpom Ramapiranai' is organised at Anushakthinagar Mumbai and Smt.Radha Muraleedhar spoke on this.( regular contributor to Patrika Srinrisimhapriya ); Upanyasam by Smt.Radha Muralidhar is at ; Veeraraghavan

31 31 UPANYASAYAM SRIMAD ANDAVAN AUDIO/ REQUIRE SRIPADAM THANGIGAL VOLUNTEERS/THEPPOTHSAVAM THERAZUDUR 2. Part (3), H H Srimad Andavan Upanyasam,circulated by Sri Raghuveeradayal Swamin is at ; 2.Assitance from Sripadam Thangigal is requested for Brahmothsavam at Pune Sri Balaji Mandir starting from 26 Oct 2011; Message from Temple is attached. Temple contact Tel no is Video Theppothsavam Therazundur Amaruviappan held on 8 Oct ( circulated in yahoo group ) Veeraraghavan SAMPROKSHANM SRI BALAJI MANDIR GOREGAON/ UPANYASAM ON SRI KOORATHAZWAN/SRIVILLIPUTTUR JAYA TV CONCLUDES 1.) At Mumbai Chakrop Kandivilli,a New temple for Thiruvenkatamudayan is built and Samprokshnam is on 6 Nov 2011 at am. The 4 day utsavam starts on 3 Nov H H Tirumala Tirupathi Periakoil Kelviappan Sri Sri Sadagopa Ramanuja Peria Jeer Swamin is presiding the utsavam. 2. ) Sri Velukkudi Krishnan Swamin Upanyasam series on Sri Koorathazwan started today in Sri Sankara tv ( Daily at 6.45 am ). Video of Upanyasam on 21 Oct is at; 3. ) Jaya TV concluded Srivilliputtur Sri Andal Temple Epiosded concluded today and Video link for concluding Part is at Veeraraghavan

32 32 THIRUNAKSHTRAM SRIMAD AZAGHIYASINGARS 43rd&45TH; ALSO CHEMBUR PAVITHROTHSAVAM FANASWADI,BRHMOTHSAVA PATRIKA 1. ) At Srirangam Dasavatara Sannidhi,Sri Ahobila Mutt have organised Thirunakshtra Mahotsavams of ; H H 45TH Srimad Azaghiyasingar Srivan Sathakopa Sri Narayana Yatindra Mahadesikan on 4 DEC 2011 ( Sunday ) H H 43rd Srimad Azaghiyasingar Srivan Sathakopa Sri Veeraraghava Yatindra Mahadesikan on 28 Nov 2011 (Thursday) Thitunakshtra Utsava Patrika is attached. 2. Chembur Sri Ahobila Mutt Sri Lakshmi Nrisimhar temple have organised Pavithrothsavam,from 5 Nov to 10 Nov Temple Utsava Patrika is attached 3. Brahmothsavam at Sri Venkatesa Perumal Devastan,Sri Balaji Mandir,Fanaswadi starts on 24 Oct 2011 and concludes on 5 Nov Garuda Sevai is on 28 Oct 2011 at 8 pm / 1 Nov Ratha Yatra at 5.30 pm,are the highlights. This temple is having Annakoota Utsavam on 31 Oct at 4 pm. Veeraraghavan SRI SUDARSNAR VIGRAMHAM ADDED TO SRI DESIKA SABHA UP SANNIDHI,MUMBAI ; VIDEO / PHOTO & WRITE Sri Vedantha Desika Sampradaya Sabha, Matunga,Mumbai have added a new large size Vigraham of Sri Sudarsanar to the sabha Perumal/ Acharya Sannidhi. Photos of Sri Sudarsanar in the front & Sri Narasimhar at the back side are attached. Photo album is at ; Video clip of this addition and other Perumals,Acharyana at Sannidhi of Sri Desika Sabha is at ; Veeraraghavan

33 33 SRIVAISHNAVISM TIT BITS. அப ன ஸ ர சயங கட சத த ர ம க க டல. றர பக க டல இத பன ற ஆற கள சங கறக க ம ப ண த னம ட ட ல ன -; ஆக கல, கரத ல, அறத ல ஆகற பத பரறல கவபபம ப ர பம பம பர த றகள ம ஒர றத த ஒவ வரற நரய ர சணம ர ம னபம க ட. கரஞ சற ரகர க க கலழ த றவச ல தரனரற, பசய ரற, வகற ஆகற பன ற ஆற கள ம க ட ம இந த றர பக க டல னத றல ரன ரவ ந றப தவடக க ம த ம ரரகவ ம, ஜடரபட ர த த பற நறக கண பகரண ட சறத ரணரகவ ம, வககப ல சங க, சக கம ந ற ஷ ண ரகவ ம பம பர த ற வரற நத த டன கரட சற ர கறநரர அப தன வங கவடசப பதர ரள. இந ஆனத றன னரற ச ரஸ ரணத. ன ணன பரண வடரன றர ப தற வங கவடசப பதர ரள ஆனத றற க றர ப த பசய ச பசன நறர ந ரர. அர இல னர ர ரகப தரர த த தவகசன அர வட ரட ட ன த தவடபட த ரன. இந பசய ற வகட ட ணம உர கற பதர ரப டம பவந ட டரர பரண வடரன. றர ப தற பதர ரள ம ணத சங க, சக கத வ அன ப த தவகர கப டறர ந த அர வட ரட வடபம க கவபபம கரப தரற நறணரர. அன ற பல றர ப தற பதர ரப ன சங க, சக கங கள றர பக க டல

34 34 ஆனத றல ங கற ட டண. அற வந இன ற ம ர சறக கனரம. றர ப தற ல றர ப த வ பட த த க பகரண ட றர பக க டல ந ன ணன ன ரட இவநர பரல கரக கப தட ட, ந தரறப ப க க ம உள பரகரல இர ந வக கண ட தசப தட டரர. "ன அப தவண' ன ற பதர ரவப ணம கண ந த ங கறணரர. அணரல இப பதர ரள க க அப தன வங கடரசனதற ன ந பதர றவனத த ட டத ன தரர கள. இத றர க வகர ல க க அப தர வகர ல ன ந பதர ம இர க கறநத. கர ப தகறகத றன பப ப ப நச ச ர ல ரவஜந ற வசரன (கற.த ) ப கழ க ற ம கல பட ட உள பத. ரவஜந ற வசரணரல இக வகர னறல தல கவனக ககம ஒன ற றற ப தட ட ர ந ரகவ ம, அறல த ல ம ரர கள க க உவ ம உவந டபம அப த ரகவ ம, வகர ல பக க க க ண பய அப க கப தட டரகவ ம கல பட ட க ற கறநத. இக வகர னறல ர த த வண இர ந ரகவ ம கல பட ட பக க கறநத. பனர பதர ரள பம பர த ற ஸ ர தணரய டக க வரக கற றன ந வகரனத றல கம த ரகக கரட சறப க கறநரர. ரரர, கர ர க கப பதர ரள, ஆண டரள, ஆஞ சவர க க த ண த ண வ சந றறகள அவந த ள பண. ஆஞ ச வர இங க த ரர த ணர பர த றரய பங க கறநரர. பதரங கல றர ரள க க ற ரள சலம தரர வட வட உற மத றற கரக கரஞ சற ர தவ சலம ர ரர. அப வதரத ஆற நங கவ ல கரஞ சறப பதர ரன டன தவ சலம னஷ ற சறம ர, கரரந ண டனம கர ர க கப பதர ரள, சரனரக கம த சன ண வங கவடசப பதர ரள ற ற ம றர பக க டல அப தன வங கவடசப பதர ரள ஆகறவரர ஒர வச னம ர த கண பகரள பரக கரட சறரக ம. பசங கல தட ட - கரஞ சறப ம ரர க கத றல தவ சலத வ ஒட ட ச பசல ல ம தரனரற வநத ரண ட ச பசன நரல றர பக க டவன அவடனரம. ன அப தவண ன ற அவண சவடந த னம பதநனரம. தவக பல னனரம. ம.ன.ஸ ர ண ரசன. From the Face book of : Varagooran Narayanan

35 35 DO YOU KNOW? SRIVAISHNAVISM 33. Home Remedies for Stomach Problems Stomach related problems are very common. In every household, stomach complaints are every day issues. When the food you take in doesn t get properly digested, it results in stomach related problems. Indigestion brings in gastric problems, along with it. Home remedies can be helpful to a certain extent. Take one glass of milk. Add two glasses of water to it. Boil it well, with some crushed garlic. Add some sugar to taste and drink it when it s still warm. Take some sugar in a spoon. Heat it well on the gas, until you get a dark colored substance. Add it to a glass of hot water. Intake it in when it s still warm. Boil water with some generous amount of crushed ginger, in it. Allow the mixture to cool and filter it. Drink at frequent intervals.you may add sugar or salt to taste. Pomegranates are helpful in treating stomach ache. In a bowl of pomegranate seeds, sprinkle some salt and black pepper. Eat the seeds, while making sure to chew them properly. Take some ginger, wash and clean it scrupulously. Grind it into a fine paste. Intake it, with honey. This remedy is suitable for toddlers too. Stomach ache can be relieved easily with juice obtained from tulsi leaves. Make it a habit to intake one ounce of gourd juice ever morning in empty stomach. In children, stomach aches are very common. Goat s milk with a pinch of turmeric will be helpful in these cases. Avoid oily food. These food items are difficult to digest and thus cause lots of pain in the stomach. Junk food, fizzy drinks are to be completely avoided. Try drinking a tender coconut at least once every week. This keeps your bowel system clean. Include fibrous food items in your diet; it reduces much of the indigestion troubles. A clean bowel system keep away all troubles of your belly. Compiled By : Sri P.S.C. Raja ; NEXT WEEK : Homeopathic remedies COUGH.

36 36 SRIVAISHNAVISM BRAINWOK. Scramble ******* Some Rishis names are scrambled here. All that you have to do is find the correct names. 1. T R I A H ( Husband of anusuya ). 2. I M L A V I K ( He wrote Ramayan ). 3. A R A S V Y ( He wrote Mahabarata ). 4. G A S A T Y A R ( He gave us Aditya Hridhayam ). 5. R A D A N A R ( Son of Brahma ). 6. G U R U B ( He tested Brahma, Vishnu & Sivan ) Answers for Last week Jumble : MATSYAM ; KOORMA ; KRISHNA ; RAMA ; VAMANA ; KALKI ; NARSIMHA ; VARAHA ; BALARAMA N ; PARASURAMA. Dasan, Poigaiadian.

37 37 SRIVAISHNAVISM DVIYA PRABHANDHA PAASURANGAL Thirupaan Azhwar Arulicheyal amalanadhipiran uvandha ullaththanay * ulagam alandhu andamura * nivandha nil mudiyan * anru nerndha nisasararai ** kavarndha vengkanaik kaguththan * kadiyar pozhil arangkaththamman * araich sivandha Adaiyin mel * senradham ena sindhanaiye - 2.

38 38 SRIVAISHNAVISM SRI NARASIMHA DARSHANAM BY.Sri.JEGANNAATHAN.K.S. SRI NARASIMHA DARSHANAM GUNDICHA ( ORISSA ) 19TH PATTAM AZHAGIYA SINGAR SRI SRINIVASA YATINDRA MAHADESIKAN Birth place ThiruvallikeNi Birth date Maasi, Magam Sanyasaasramam Raakshasa Varusham, Aadi (July 1735) Paramapatham Krodhana Varusham, Maasi, Sukla paksha Chathurthi (Feb 1746) Nirvaham 10 years, 7 months Brindavanam Pullambhudangudi Courtesy : E-Book #32 Azhagiya Singar Thaniyans Gundicha Mandir (Temple) This temple is located at the end of Grand Road (the main road) about 3km northeast of the Jagannath Temple. At the time of the Ratha-yatra festival, Lord Jagannath goes to the Gundicha Temple and stays for one week. After that, he returns to his original temple. It is said that the wife of Indradyumna, the king who originally established the Jagannath temple, was known as Gundicha. The cleansing of the Gundicha temple takes place the day before the Ratha-yatra festival as mentioned in Chaitanyacaritamrita. Non-Hindus are not permitted into the temple building. Narasimha Temple This temple is located near the Gundicha Temple. There are two Deities of Lord Narasimha, one behind the other. The Deity in front is called Santa Narasimha (sober). Anyone who sees this Deity will have his anger, frustration, and anxiety vanquished. The Deity in the back is called Raga Narasimha (angry). He is the internal mood of Narasimha. When the Muslim Kalapahad attacked Puri and was smashing Deities, he saw Santa Narasimhadeva and his anger subsided; hence he could not break the Deity as he had planned. Santa Narasimha s

39 39 features are human-like. He has a sharp human nose, a large curly mustache, and an outstretched tongue. Non-Hindus are not permitted in the temple, but the Deities are visible from the door. Lord Chaitanya took 'darsana' here during his Gundicha past times. Lord Chaitanya rested near this temple after cleaning the Gundicha Temple. SRI NARASIMHA DARSHANAM 70 GUNDICHA ( ORISSA ) NARASIMHA TEMPLE GUNDICHA How to Reach By Air Nearest airport is Biju Patnaik Airport in state capital Bhubaneswar at a distance 65 kms. Flights of Indian Airlines are available for Bhubaneswar from Delhi, Kolkata, Mumbai, Chennai, Hyderabad, Vishakhapatnam and Raipur. From the airport, you can reach Puri by hiring a car which takes one hour. By Rail SRI NARASIMHA DARSHANAM 70 GUNDICHA ( ORISSA ) Puri is one of the major railway station on the South-Eastern Railway. It is directly connected by several trains to Delhi, Kolkata, Ahmedabad, Patna and several other important stations of the country. You can also go to Khurda Road Jn. To Bhubaneswar from where many trains run for Hyderabad, Chennai and Mumbai. By Bus Puri is linked by State Highway No 8 with Bhubaneswar. National Highway No 5 connects Bhubaneswar with rest of the country. State transports buses and private buses are available to Puri from various parts of the state. Canters, Mini Buses and Deluxe buses also ply between Bhubaneswar and Puri. From Puri, there are a number of buses which go Cuttack via Bhubaneswar. Local Transport Auto, taxi and cycle rickshaw are local mode of transport available in Puri. Courtesy Sriman Oppiliappan Koil VaradAchAri Sadagopan

40 40 SRIVAISHNAVISM The Wisdom of Krishna Through Select Mahaavaakhyas in the Gita Sermon The Essence of the Teaching: Thotalam Chellaswami Retd. Senior IES Officer, Govt. of India and Senior Advisor UN (ILO) 19. Integration of Duty and Divine Grace - Formidable Combination: Man s Arduous Efforts and Divine Grace: Where there is Krishna, the Lord of yoga (yatra yoges varah Krishnah), where there is partha, bow in hand (yatra partho dhanurdharah), there will be assured prosperity, victory, progress and well established justice (tatra s reeh, vijayah, bhootih, druvaa neetih); such is my belief (mama matih). [18. 78]: This verse is considered as one verse summing up of the Gita Sermon by Sanjaya Eka s loki Gita. So by its own right this verse deserves to be characterized as a mahaavaakhya of the Sermon. God by indwelling man can only inspire and bless him. But it is for man to exercise his free will and to act rightly to realise the goal of God s inspiration. Bhakti is the foundation on which the edifice of this cooperative effort (double faith) is built. The verse contains the essence of the two oft quoted statements, namely, self help is the best help and God helps those who help themselves. These two observations should coexist and go together and be understood and realised together and not separately. This is what Sanjaya was emphasizing, by mention of the word yatra twice and tatra once only in (18.78). In the Mahabharata war Krishna symbolizes inaction (wisdom - akarma) even as Arjuna represents action (karma). When action (karma) is performed against the basic background (Grace) of non-action, akarma (wisdom), one s work is bound to be successful and holy. We are now able to understand the true significance of Arjuna s choice to have Krishna on his side as a mere Charioteer with full knowledge and awareness that Krishna would never resort to arms during the course of the war. In contrast Duryodaana anxiously desired to have Krishna s army on his side and even boasted that Arjuna had been unwise in not opting for the brave warriors of Krishna s army. Yet events proved that it was Arjuna who was really wise Krishna represents God or the Deity the Absolute, True Knowledge and wisdom (right perception in action), Divine Grace and the Final Goal of all human endeavours. Arjuna represents man - the relative, limited knowledge and perception in action, human effort and

41 41 the means to attain the Supreme Goal. The partnership of God and man suggested in (18.78) by Sanjaya means the bringing about the harmonious integration of the various aspects representing Krishna and Arjuna respectively, stated above. This is achieved by the Yoga of being ever conscious of God (Krishna), in the midst of every action (as Krishna stated sarveshu kaaleshu maam anusmara, udhya ca at all times be conscious of Me, and fight - the battle of life), and supreme surrender to the Deity by man (Arjuna). This is the sum and substance of the great Teaching. Sanjaya was emphasizing the need for integration in each person of two energies to achieve total welfare: (1). The energy of Yoga, the energy of vision and calm spirituality represented by yoges wara Krishna: (2). Energy of intense and efficient action, represented by Arjuna with bow in hand, ready for action - parthah dhanurdharah, the hero of action. This integration represents contemplation and action, vision and implementation, in every human. The result of this integration are s reeh -economic prosperity gift of not only knowledge and hard work, but also the capacity for dedication to the Deity abiding in humanity and team work, character and energy, vijaya success accompanying such hard work, bhootih - general well-fare, and dhruvaa neetihconstant justice and ethical sense - Dharma All progress whether in secular or spiritual matters is actualized through self-effort. As a Bible passage states: Seek, and you shall find; knock, and it shall be opened unto you. In fact the door of God s Grace is ever open and never closed. The word knock only signifies our self-effort set in motion to gain the Divine Grace. The Sanskrit word kripa grace, derives from kri do and pa achieve. Nothing happens by itself; everything requires effort. We must realize that both self-effort and self-surrender make our spiritual quest successful. They are not contradictory, but complementary. Self-effort prepares us for self-surrender, and self-surrender prepares us for divine grace. Ann Sanders stated Opportunities are usually disguised hard work and so many people do not recognise them and bewail failure not knowing that it is the result of failure to do their best and not denial of God s Grace and what is more regrettable is that people do not recognise that the ability to work hard is indeed the gift of God. Hence the Krishna s exhortation: Make yourself an instrument for the expression of the inscrutable design of the Divine will - nimittamaatram bhava savyasaacin. - (11.33): The verse (18.78) emphasises the importance of man s self-effort and God s Grace. Grace is the power of God in man. It represents an accession of resources, which man does not have by himself in him, which enables him to become what he truly ought to be. The relative roles of self-effort and Divine Grace are an oft-debated question in ethical philosophy. Bheeshma is reported to have told Yudhisthira: What is called self-effort, if deeply probed, you will find that it is rooted in Divine Grace. Self-effort is not a personal acquisition but is gift of God. How far can one stretch one s personal effort? Dhtitarashtra was driven to the recognition of this inevitable truth to make him exclaim - It is not possible to cross Grace by self-effort daivam purushakaaren a na sakhyam ativartitum. These observations support the Lord s statement that He is both self-effort and its success jayah asmi, vyavasaayah asmi (10.36). What is the significance of this observation: Our efforts certainly are correlated to our will and determination; but ultimately our success depends only on Divine Grace. It is in this sense our efforts too depend on God s Grace and such efforts blessed by Divine Grace is bound to succeed. This means that self-effort is a Divine gift and ultimately Grace alone abides. The obvious conclusion is that Self-effort and Divine Grace should co-exist, each supporting the other. The soul achieves perfection by a gradual process, doubly conditioned by God s Grace and man s willed and arduous striving. The more the effort we make, the more the Grace we deserve and the more the showering of Grace, the more intensive our effort. (Walter Hilton): As the devotee ascends, God descends. In this context it may, perhaps, be stated that it is not the devotee that is trying to reach God, but it is the God who is trying to reach the devotee; for God loves the devotee more than the devotee loves God. This is His Grace. This in fact is the special kind of relationship between self-effort and Divine Grace

42 42 SRIVAISHNAVISM Srimadh Bhagavad Gita CHAPTER : 5. SLOKA 02. Sri BhagavAn uvaca : sannyasa: karmayogasca nihsreyasakaravubhau I tayostu karmasannyasatkarmayogo visisyate II Sri Bhagavan said : The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.