OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA : SRIVAISHNAVISM. No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.

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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 அவணப க க ம எங கள தரப ல ரழ த த க கள. editor : poigaiadianswamigal. Sub editor : sridhara srinivasan. Flower : 5 petal : 19.

2 ஸ ர : ஒம வர தகவ ஷ க வமர : ஸ ர வஷ மம வர கள க கரண வ ரப தத றவக. வ அர த தஞ சகம க நள ட ல. ( வன என ந சசரல னறற க அர த ம ஐந த க நட தரக கப ல சசரல னதட கறநத ) 1. சய த த ள சய ம தசய ம ரரவணவ சய சணப வதரற ற தன வன. 2. எல னர உ ர கவபபம ன ன ர வதரல வதண தவண எல னரர ல ம சரனச சறநந வன. 3. உட க வக இந ன வகவதரல ற நர கப ன இட க கண கவபதவண வன. 4. த, ப னரல க கற சரத க உ வணத வற எத வ ம ப ம தரவண வன. 5. சய த றன ம வனரணன ம ஆச சரர வணசண சய ரக ரழ தவண வன. ரமன, சதரய வகட ரன.

3 ( சதரய வகட ரன ) அஷ டரக ஷந றம என தத அஷ ட (எட ட ) அக ஷங கவபத (எழ த த க கவபத ) ன ன ள அடக கறத என தத சதரப ள. இவண பனந றம என ற ம றப ந றம என ற ம க ற ர. இத ப ரகற ஒம என ந ந றத வ பனறல ம, ரரர என ந றவ ங கபரண எம சதப ரண ன ரத வ இற ற ல ம, சப த வ இவட ல ம சகரண ட யரந றம. இத சரகற த த - த வ உள படக கற ந றம. இவண ப ஆச சரர ன ர னரகவ வகட ட ஜத க க ஆம த க க வண ட ம. ரம சரகற அன ஷ ட க க ம ஆச சரர வண அண க ம வதரத அர க க உத-மறப தரர. இத த ம - ன க க உகந ந றம. தட த ற, தரதங கவபப ல ன உத ரண கறப ஷ ணரக அ- தவமத றல தத ரம ஸ வனரகத றல ரவண என ற க ற கறநரர. உள பத த ய வவ ஏற - வதரக க ம ஞரணம - ந றம. எம சதப ரன ர த வதரத, ம கலவர- அத ரத றல, 25ம ப ரக இப க கறவநன ஒம என ந ற வந எழ த த அ, உ, என ந பன ற எழ த த க கள வசர ந த த. இறல அ எ ன தத எம சதப ரவணபம, உ என ந எழ த த சதர த ரட ட ரண யரனக ஷ றவபம, ன ந எழ த த ஜ ரத ர-வபம க நறக கறன நத. ஏசணன நரல ரரவ ம வதரன ந ஜ ரத ரக -கவப ஸ ர ந ரரன டன வசர த த வப தள. அவப எம சதப -ரன க க ம, ஜ ரத ரக கள க க ம இவடவ தரனம வதரன ற பங க -கறன நரள. ஆகவரன ம ஆச சரர ர கள க க ச சரகற சசய த வக க ம வதரத ரரவ பன ண ட வட சசய த வப தரர.அத வதரன வந ரம சதப ரள வகர ல கள க க ச சசன நரல பனறல ரரர சந றறக க ச -சசன ற அள அப வபப சதற ந த ன ணவ சதப ரள சந றறக க ச சசன ற வச க க வண ட ம. இத க ப ண ரண ந றம எப தட ப த நந த என தவண இண தரர ப வதரம. சரடப ம...

4 From the desk of II Maha MantrAs of the 5th KhAndam of Srimadh Bhagavatham II As I was doing some archival search for some thing else, I came across a series of articles that I had put together few years back on Srimadh Bhagavatham. Before they get untraceably mixed up with the deluge of paper that surrounds me, I thought I will save these articles on the net for the enjoyment of the rasikaas of Srimadh Bhagavatham. Maha MantrAs of the fifth skandham ********************************* The fifth skandham deals with the seven dweepas (continents surrounded by the oceans). One of the dweepas is Jambhu dweepham, a continent surrounded by salt waters. This dweepam has according to this PurANam nine parts. One of them is our Bharatha KanTam. Suka Deva describes to king Parikshith the various forms of Sriman NarayaNa presiding over these nine kantams and the manthras used by the devotees to pay homage to them. The ManthrA is always followed or preceded by a Dhyana slokam. The nine kantams are : (1) ILAvrutham (2) BhadrAchalam (3) Hari varsham (4) KethumAlam (5) Ramyakam (6) HiraNmayam (7) Uttaragur (8) Kimpurudham and (9) our own Bharatham. It will be difficult for us to connect these kantams with present day geography. The God associated with ILAvrutham is BhagavAn Hayagreeva. The God presiding over Harivarsham is Bhagavaan NarasimhA. The deity of KethumAlam is Kaamarupi worshipped by MahA Lakshmi. Matsya Murthy is the Lord of Ramyakam. Koorma Murthy is the God assoicated with HiraNmayam. Yajna VarAha Murthy is worshipped at Uttaraguru. Sri Ramachandra is worshipped at Kimpurusham. Sri Nara NarayaNa murthy is the resplendent Lord of BhAratham. I will list the locations of the manthras and slokams for four of the nine Murthys and let you discover the rest by searching thru the different sections of the fifth Skandham.

5 1. Sri Hayagreeva manthram V ; sthothram : V Sri Narasimha Mantram V ; prahalaadha's sthothram/prayer found in V.18.9 has noble sentiments. The meaning of this slokam is as follows: O NarasimhA! May Your DayA bless this universe so that it becomes filled with Svasthi (auspiciousness)! May the defects (khala: ) of the human beings be banished! Let all the human beings think of the welfare of each other! May the restless mind become tranquil! May our minds be engaged in thoughts over You, the Athokshaja ( one whose fame does not get diminished with the passage of time) without any other distractions! May Our intellect be filled with a sense of dispassionate attachment to You! 3. Yajna Varaha Murthy 's manthram : V ; Sthothram by Bhumi Devi : V Bhumi Devi's thankfulness is expressed this way : " I salute my Lord Yajna Varaha Murthy, who is the cause of this Universe, who took the form of the wild Boar, who lifted me on the top of His huge tusk from under water and killed the enemy, looking like a rouge elephant, as if it was a play for Him. 4. Nara NarayaNa manthram : V ; Sthothram: V I will conclude this posting with the meaning of the sthothram associated with Nara NaraayaNA of BadrikAsramam : My salutations to Nara NarayaNA, who does not think of Himself as a creator, even if It is He, who is the cause of this Universe. He is not affected by the bodily afflictions such as hunger and thirst, even if He has a body (of an ascetic). He is not affected by what He sees and enjoys solitude and is the witness to ALL the deeds of human beings( Tasmai NamOasaktha viviktha SaakshiNE ). The manthropadesam can be received from a qualified Acharya, or the Srimadh Bhagavatha PaarAyaNakar sititng at the upper right hand mantapam at GuruvAyur Kshetram, where Sri NarayaNa Bhattadhiri sat and composed Srimadh naarayaneeyam and dialoged with the Lord. This site in my opinion is the best place to receive such Upadesam in front of Sri KrishNA. Since Srimadh Bhagavatham's dasama skandham deals with the life and Leelaas of Sri KrishNaa, I have assembled ten gems from the different Skandhams of Srimadh Bhagavatham for our daly reflections : 1.POWER OF THE NAME OF THE LORD Skandham VI : This deals with Antima smrithi. "Those who utter the name of the Lord in a spirit of helpless supplication during the last moments of their lives on this earth,quickly get cleared of the sins accumulated during many births and reach Him without fail. The name of the Lord, uttered with or without awareness of its power and sanctity, destroys completely the sins of human beings, just as Agni totally consumes the fuel. 2. THREE TYPES OF DEVOTEES (Bh. XI ) These verses deal with BhagavathOttamAs, BhagavadhAdhamAs and the in betweens. " The HIGHEST type (Uttamaas) of BhagavathA is the one, who perceives the glory of the Lord reflected in all of His creations--high and Low-- and also recognizes all living ones as dwelling in Him. The lower one mkaes the distinction between the Lord, His BhagavathAs, common folk and truly evil-minded ones. Correspondingly, he maintains toward the above four, attitudes of deep love, friendship, pity and distance respectively. The LOWEST type of devotee is one, who offers worship to the icons of the Lord with great affection,but has no respect for His BhagavathAs and no interest in common folks or others. " 3. WAYS OF REACHING THE LORD (Bh. VII. 1.30)

6 The GOpis through physical attrction, Kamsaa through fear, SisupAlA through hate, the VrishNis through clanishness, the PaandavAs through their affection and the Rishis through devotion attained Him ". 4. ONENESS OF MIND OF THE LORD ( Bh. X ) The sages focus their minds on Him as the resdent in their hearts, the philosophers try to recognize Him as the indweller of all things, the AsurAs soend their time in mortal fear of confrontation with Him and the passionate gopis,who long for physical union with Him in violation of all social and ethical taboos ---they are ALL alike to Him. 5.THE ADORATION OF ACHYUTHAA AND ITS EFFECTS ( Bh.IV ) Just as by supplying water at the root of a tree nourishes all the branches, the leaves and the shoots, just as food consumed to sustain vitality strengthens al the limbs, so also adoration of AchyuthA nourishes all Gods and the Universe. 6. INFINITE ATTRIBUTES OF THE LORD ( Bh.X ) A special person may perhaps over a long period of time count the grains of sand present over the envelope of this universe, count the particles of dew in the environment or estimate the number of stars in the firmament, but no one, absolutely no one can count the attributes of thine, the infinite one! 7. THE PATHS OF WORSHIP( Bh. X ) O Lord! Just as ALL rivers originating from various mountains fed by rain ultimately reach the Ocean, so do ALL paths of worship lead ultimately to YOU. 8. MOODA BHAKTHI ( Bh. XI and 13 ) The gopis never recited the VedAs, they never spent their time in apprenticeship under a Guru, they practiced no austerity, but by association with holiness, they attained Me. Hundreds of GOpis attained Me, the supreme Brahman, through loving Me as their paramour, but not through understanding My true nature as the sustainer of the Universe. 9. VIDVESHA BHAKTHI ( Bh. VII. 28 ) Even by uninterrupted thinking of the Lord ( KrishNA ) as their dreaded enemy, they ( KamsA, SisupAlA ) became washed of all their sins and attained Him a tthe end. 10. THE GLORY OF KRISHNAA ( Bh. X ) ( The final slokam of the Dasama Skandham ) By the ceaseless practise of hearing (SravaNam ), singing about ( Nama Sankeerthanam ), and remembering (SmaraNam ) of the glorious deeds of Lord KrishNaa, man's attachment to Him grows day by day ; as a result, man attains the Lord and thereby conquers the irreversible and inevitable approach of death, which overpowers all beings. It is in search of THAT state, the emperors go to the forests leaving their kingdoms behind.

7 srivaishnavism LETTERS FROM OUR READERS. ABOUT HETHIRAJAN: Swami Brilliant, superb, can you kindly send me the complete parts about our Swamy Desikan, I would be much obliged Please send it to this mail id & krishna@dsrc.co.in Dasan Navalpakkam Jagannathan Krishna Dear Swamin, Very interesting to read! Can you pl send all the other 4 parts that you had sent earlier. Still how many more to go?? Dasan Cattangulathur S. Raghavan Dubai Cell: The magazine is phantastic. Let Sriman Narayana bless you with all the best in life to continue this holy exercise. with namaskarams, J.Radhakrishnan அன ப ள ப ரசகர கள க க, அவணத த தரரட ட கள ம அந எம சதப ரன க வக. ன நற, சதரய வகட ரன. Dear readers, Please send your comments about this magazine to poigaiadian@hotmail.com

8 srivaishnavism POIGAIADIAN S esnips FODERS. 1. HIS 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 : poigaiadian@hotmail.com

9 SRIVAISHNAVISM Pl pray for my son K Sridhar aged 39 years, Anusham Bharatwaja for his early marriage as he is still a Bachelor. He is employed as PG lecturer in Ethiopia. Adiyen S Krishnaswami, Father of Sridhar Ph no Mail : krishagri@hotmail.com Dearsir IAM SUDARSANAM PRACTISINGCHARTERED ACCONUNTANAT AT SRIRANGAM TRICHIRAPPALLI. VERY GLAD TO NOTE THAT U R PROPSED TO PRAYER FOR ALL. NAME S.SUDARSANAM GOTHRAM KOWSIKAM STAR JYESTA PURPOSE EARLY MARRIAGE KINDLY PRAY FOR THE ABOVE. WITH THE BLEESINGS OF SRIMATH ANDAVAN IWISH PAYER WILL BRING SUCCESS TO OUR COMMUNNITIES WITH REGARDS SUDARSANAMS Respected Sir, Request prayers for my brother-in-law, K.R. Kailasanathan, Uthiradam, Vadhoola Gothram who underwent liver transplant in March With the blessings of Malolan and the Holy Jeer of Ahobila Matt who prayed and blessed him with his Palamanthrakshathai and also completed saranagathi prayers to Malolan, Kailash is recovering from this major surgery. He is still suffering from various infections and also running low on finances. We pray to Malolan to come to his rescue again and cure him fully and enable him to get back to employment. Many Thanks Padma Krishnamurthy

10 SRIVAISHNAVISM 960 PRAMAANAM: ONE WHO IS SELF CERTIFYING AS HE IS PURE CONSCIOUSNESS OR HE IS THE SOURCE OF KNOWLEDGE. 961 PRAANANILAYAHAHA: THE HOME OR DISSOLVING GROUND OF THE PRAANAS OR ONE WHO ABSORBS THE PRAANAS AND THE JEEVAS INTO HIMSELF. 962 PRAANABRITH: ONE WHO STRENGTHENS THE PRAANAS AS FOOD. 963 PRAANAJEEVANAH: HE WHO KEEPS ALIVE HUMAN BEINGS WITH VAAYUS 9AIR) KNOWN AS PRAANA, APAANA ETC. 964 THATHVAM: TRUTH OR BRAHMAN. 965 THATHVAVIDH: ONE WHO KNOWS HIS OWN TRUE NATURE. 966 EKKAATHMAA: ONE WHO IS THE SOLE BEING AND THE SPIRIT (AATHMA) IN ALL. 967 JANMAMRITHYU JARAATHIGAH: ONE WHO SUBSISTS WITHOUT BEING SUBJECT TO THE SIX KINDS OF TRANSFORMATIONS-BEING BORN,EXISTING TEMPORARILY, GROWING, TRANSFORMING, DECAYING AND DYING BHOORBHUVAHSVASTHARUH: THE THRE VYAAHRITHIS, BHOOH, BHUVAH AND SVAH ARE SAID TO BE THE ESSENCE OF THE VEDA. SO THE LORD IS KNOWN BY THESE THRE SYLLABLES. 969 THAARAH: ONE WHO HELPS JEEVAS TO GO ACROSS THE OCEAN OF SAMSAARA. 970 SAVITHAA: HE WHO GENERATES ALL THE WORLDS OR HE IS THE PROGENITOR NAAMAAS WILL CONTINUE

11 VEDANTHA DESIKA 111- Part 3. ********************************************* Nyasa Dasakam, Thilagam, and Vimsathi The doctrines of self surrender receives treatment in his three works namely Nyasa Dasakam, Nyasa Thilagam, and Nyasa Vimsathi thilagam. Appeal to the deity for shelter is found in Nyasa Dasakam. Nyasa Thilagam is just admissibility and practice of Saranagathi. Nyasa Vimsathi deals with the attainment and qualifications of the preceptor and pupil treating the doctrine of prapatti from the point of acceptability, refuting objections that are raised against it, and the way of life which one who had adopted the course shall practice. Nyasa Dasakam Nyasa Dasakam is just ten slokas on Prapatti, supposed to render in Tiruvaradanam. Swamy Desikan rendered as Prabathi to Lord Varadaraja of Kancheepuram. All the slokas are directly addressed to Lord by Swami Desikan and so quotes as Aham

12 mathrakshana, mam svayam, twath paavam, mam mathiyam etc are in the form of "I surrender to you", "I pray to you", etc. The purposes,prayers, and aims of our daily prayers is self explanatory in this ten slokas. 1.In following Prapatti consisting of three steps of surrendering one's atma, praying for protection, and dedicating benefits to Him. (Svarupa samarpanam,bhara samarpanam,phala samarpanam). 2. In surrendering for our protection to the Lord by observing the following five angas of prapatti ( Anukulya samkalpam, pratikulya varjanam, karpanyam, maha visvasam, goptrtva varanam) 3. In realizing whatever knowledge we have, whatever we do, whatever effects they have, whatever benefits they result are all His acts. 4. In praying the lord to have the full confidence at the time of the end of his body's life in this world for getting moksham. 5. In seeking guidance, firmness and for uninterrupted service to the Lord during the life period with a goal to attain Him. 6. In longing to do flawless service to please Him who is in the company of Sri Devi, Bhudevi and Nila Devi. 7. In dedicating everything he possesses including his self, and all including living and non-living things that belong to him. 8. In entrusting the responsibility for his protection, and adhering not to indulge in any sinful act, and in any sins. 9.In begging to forgive all the sins that have been committed and for performing forbidden acts in Sastras. 10. In devoting the rest of life in the bliss of kainkaryam to Him and to derive the joy of Sri Vaikuntham in this world itself. Nyasa Thilagam Nyasa means laying down of the burden and Tilaka means a jewel of ornament which beautifies prominently in the face.swamy Desikan composed Nyasa Thilagam with 32 slokas, as he likes this number 32 and so adopted in 32 paddathis in Paduka Sahasram and 32 Adhikaras in Rahasya Traya saram. Lord Ranganatha of Srirangam is the Deity in whose praise this stotra is conceived in almost all slokas found such as rangesa, rangapathe, ranganatha, rangesa, rangathurya, ranginnyasa, rangasayee, etc. It concerns with the mentality that should prevail in post prapatti period. In the second sloka itself starting as Praya prabhatane pumsam Swamy Desikan assures that bountiful blessings are sure even after the very first surrender to almighty Sriman Narayana. It can be said that Swamy Desikan followed Saranagathi Gadyam of Ramanuja. The slokas 3 and 4 after invocation one is similar to Saranagathi Gadyam does. Sloka 22 is about Lord Ranganatha refers to His sayings as Rama and Krishna addressed to Vibishana and Arjuna, in order to convince Ramanuja that his Saranagati has borne fruit is also in line with Gadyam. This sloka 20 saying as ' Like the blind man led by the man with good vision, like the same man who is enabled to cross a stream and reach the other shore by the ferry -- man, and like the child of a King's valet which enjoys the best pleasures of life, we too

13 can obtain redemption by the Acharya's grace, though we lack gnana or Sakti or both' is sure to invoke Bhakthi by one and all. The stotra concluding as swa paryanke sevam thisathi pani paryanka rasika is his fervent prayer for getting the title of "Servant of the Lord and His Sri" is gem of this slokam. Various aspects of Prapatti and total surrender only to Sriman Narayana are described in detail in this stotram. Nyasa Vimsathi Nyasa Vimsathi with 22 Slokas, on Nyaasa- the score of self surrender and exposition on it, dedicating to Lord Varadaraja of Kancheepuram,.The qualifications an acharya should possess are set out in the first sloka, and he should be worshipped as if he were God Himself in sloka 2, and the traits the sishya must possess are mentioned in sloka 3. Sloka 7 explains unshakable faith in the efficacy of prapatti.a sense of security and fearlessness to who performs prapatti is detailed in last sloka. Vyakyanam for this is done by none other than our swamy Desikan himself is plus point in this. He has done with the anugrahams of Lord Ranganatha of srirangam, and his commentary is there for Tattva muktha kalapa for the tattvas [reals], This' prapatiraksha' describes how an achrya should be respected, observances to be followed by student, qualifications for Bhakthi, importance of prapatti, remedies for violations in the rules or requirements of prapatti etc. Swamy Desikan says that Acharya should be held and worshipped in the same position as God by students,and he says 14 qualities of Acharyalakshanam as siddham saathsampradaye sthirathiya manaham srothriyam brahmanishtam sathvastham sathyavasam samaya niyadaya sadhu vrudhaya samedam in sloka 1,and in sloka 2 he gives 8 reasons how God and teacher can be placed in same position as Acharya sathprabrath yubakarana diya devavath syathu basya.in sloka 3 deals with sishya lakhanam as one with sincere interest in learning, trust in sastra, rules, control of indriya-s. He stresses Sriman Narayana is the sole owner and controller of everything moving and non-moving, and He is the only objective for all of us in life to attain and there is none other. Slokam 4 is on Bhakti and Prapatti as two Independent Means for Moksha.Sloka 5 on greatness of prapatti, 6 on intense faith,7 0n prapanna's proper way of life, 8 to 19 different kinds of prapatti, with particular reference on Lord Varadaraja of Kanchi and concluding 21 and 22 sloka on fruits to be obtained on following prapatti. The concluding sloka Samsaravarta vega prasamana Subha-drik desika prekshito ham is included as part of the nitya-anushandhanam at the end of the Nyasa dasakam which is recited during the Thiruvaradanam. I have written just few lines written on every stotram,with my little knowledge. Readers may offer their suggestions. To be continued... ARUMBULIYUR JAGANNATHAN RANGARAJAN

14 PANJANGAM. FOR THE PERIOD FROM PURATTASI 26th To IYPPASI 01st MON PURATTAASI 26 NAVAMI A / S PUNAR / POOSAM TUE PURATTAASI 27 DHASAMI I S AYILYAM WED PURATTAASI 28 EKAADHASI S / A MAKAM BHARANI THU PURATTAASII 29 DHVAADHASI S / M POORAM.I FRI PURATTAASI 30 THRI / CHADH S / A UTHRAM SAT PURATTAASI 31 SOONYAM M HASTHAM SUN IYPPASI 01 PRADHAMAI S CHITHIRAI WED SARVA EKAADHASI FRI PRADHOSHAM. / DEEPAVALI SAT SARVA AMAAVAASAI / THULA VISHU PUNYAKAALAM. SUBHA DHINANGAL : WED STAR / MAKAM; LAG / THULA; TIME : 6.30 TO 7.30 A.M. ( IST ) FRI STAR /UTHRAM; LAG / THULA; TIME : 6.30 TO 7.30 A.M SAT AMAAVAASAI THARPANA SANKALPAM : VIRODHI NAAMA SAMVATHSARE DHAKSHINAAYANE VARSHARUDHOU KANYAMAASE KRISHNAPAKSHE AMAAVAASYAAM PUNYADHITHOU STHIRA VAASARA YUKTHAAYAAM HASTHA NAKSHATHIRA YUKTHAAYAAM SRIVISHNU YOGA VISHNU KARANA SUBHA YOGA SUBHA KARANA YEVAMGUNA VISESHANA VISISHTAAYAAM ASYAAM VARDHAMAANAAYAAM AMAAVAASYAAM PUNYADHITHOU *** AKSHAYA THRIPTHYARTHAM DHARSASRAARDHA PRIDHINIDHI THILA THARPANAM KARISHYE. DASAN, POIGAIADIAN.

15 SRIVAISHNAVISM SRIMADH BHAAGAVATHAM. IN ANOTHER OCCATION WHEN THE BOYS WERE TAKING CARE OF THE CATTLES, WENT TO A WATER POOL. THEY WERE ALLOWED THE CATTLES TODRINK THE WATER AND THEY TOO DRANK THE WATER. AT THAT TIME A DEMON CALLED BHAGAASURAN CAME THERE AS A BIG CRANE. HE CATCHED KRISHNA WITH HIS LONG BEAK. BOYS WERE UNABLE TO DO ANYTHING OTHER THAN SHOUTTING. WHEN THE BAGAN WAS ABOUT TO SWALLOW, KRISHNA BECAME LIKE A FIRE BALL IN HIS MOUTH. THE DEMON WAS UNABLE TO FACE THE HEAT AND THREW HIM OUT. AGAIN WHEN HE DECIDED TO SWALLOW KRISHNA, KRISHNA CATCHED HIS BEAK AND TEARED HIM INTO TWO PIECES. IN NEXT MOMENT THE DEMON FELL DOWN ON THE FLOOR. AGAIN DEVARGAL SHOWERED FLOWERS ON KRISHNA. WHEN THE CHILDREN REACHED HOME, THEY EXPLAINED THE SCENE TO THEIR PARENTS. THEY WERE WONDERED, HOW EVERYTIME THE DEMONS ARE KILLED BY A SMALL BOY KRISHAN. THE BOYS WERE AGAIN STARTED PLAYING AS USUAL. AGAASURAN, THE BROTHER OF BHOODANAI AND BAGASURAN, CAME TO KNOW THAT HIS BROTHER AND SISTER WERE KILLED BY KRISHNA. HENCE HE DECIDED TO KILL KRISHNA AND CAME TO BRINDHAVAN. WHAT HAPPENED? WE WILL SEE NEXT WEEK.

16 SRIVAISHNAVISM PALSUVAI VIRUNDHU. ஆழ ரர எம சதரணரர ஜ ர றப ட கவப சம Need our srivaishnava samprathaya Books clik on: Web:http//:www. chennaisrivaishn avasri.com ஸ ர பற மகம ( ஸ ர எப ம த ப தர அப ப த ) 100 தரச ங கள க க ம றறல றகவ ம அப வரக வ ரக ரணம றப றறவச அண ரப தங கரர ஸ ரற அப ப மபஸ க ப வ ரக ரணத வத ழ, ஸ ர.உ.வ.ந ரவரந த ரன றப வன அணந ரன த ள வப க ப ஷ ரச சரர ஸ ரற றழ வபடன க ட த (கல ) எழ ற வவப தட வரர கல ழ கண டபகர ல அன கவ ம Sri Vaishnava Sri Chennai No.8/C 3rd Floor, C.Block Mangadu Apartments, New No & old.no.29.ellai Amman Koil Street, West Mambalam,Chennai -33. Ph No / cell No Web:http//: navasrichennai. com info@srivaishnavasr ichennai. com SrI: Dear Swamy Desika BhakthAs: I am very happy to share with You the two Photos from Sep 29 PurattAsi SravaNa Swamy Desika Thirunakshatra MahOtsavam from Thiruvaheendhrapura m, when the partially completed SwarNa SimhAsanam was presented to Swamy Desikan in front of

17 Lord Devanathan and Sri HemAbhjavalli ThAyAr. Please enjoy them. Our thanks are to Sriman SrinivAsan of Thiruvaheendhrapura m for sharing these two beautiful images of both Lord Devanathan and Swamy Desikan adorning their RatnAngis for this occasion. adiyen seeks your particpation in this Kaimakryam. The work on Cooper Caldding and Gold coating/lacquering is 50 % complete. We need another 2 laks of rupees to complete the Kaimakryam. adiyen will be happy to send you details on where to send your samarpanams from India and Overseas. The Cuddalore Bank details will be provided for Bank Tranfers. Those who wish to taske part from their overseas locations can send their Tax free funds to an address in California, which will transmit the funds to Thiruvendhipuram. Please participate yatha sakti and let me know for keeping track of progress in this Kaimakaryam. Thank you Sriman Veeraraghavan Swamy at Mumbay for help, DhAsan, V.Sadagopan Dear Sir I am enclosing two photos taken on Sravanam Day ( ) at Tiruvaheendirapuram. Regards V.Srinivasan (Tiruvaheendirapura m) Srihi Today is Pournami (04th October), I am joining the Seventh pearl in the Pearl string of Asmath Acharyan H H Sri Rangapriya Swami Ji's "Pearls of Wisdom" This is Issue is about Significance of NaVaratrA yes NaVaratraA not Navarathri I will be grateful if you can give me your valuable feedback The Link is as under: srirangapriya. net/pow.htm or Direct link is srirangapriya. net/pow.htm I am thankful to all of you for giving your valuable feedback and also your doubts to be asked to H H Sri Rangapriya Swamiji. Please bear with me, as the Swamiji is in Advanced age, I cannot trouble him much, I will definitely get the answers from Swamiji Dasan Lakshminarasimhan Sridhar Bengaluru

18 ஸ ர வஷ ர கபரகப த நந வரர எல வனரப க க ம வற எறல ற ற வ உண வடர இல வனவர,ரழ ரப ல இந றன வ னகறல உள ப 106றவ வசங கள க க ம சசன ற அங க உள ப எம சதப ரன கவபசல னரம வம க க வண ட ம என தறல ட ட ம றம த ஆவச உண ட.அர கப ல ண ரக ரத றவ சசய தர கள தனப க க சர ரகத றட டறட பட ரரல ஏற தட ம சறங கள சசரல ன பட ரவ.அறல ம வனரட கள க வகர,ட வசங கள க வகர சசல தர கள சரறப த ச சறவணரவனவ சரந த வதரத ம உண ட. இப தட ஆவசப தட ட ஆணரல ண ரகப வதரக பட ரர கள அல னத த ரர கள க க உ இப வதரத ரட ட ல அறல ம ம றழ ரட ட ல தனர றவ வச ரத வ ஸ சதல ஏற தரட சசய த உ ப கறன நணர. எல னரத சரறனறல ம உள பத வதரனவ இறல ம சறனர ம த ந ர கவப ஏன ரன ந வரவர எண வரகட ப தத ம அட வன இங க கண ட ப த. ல ன ரக இந ப த வ ச சசய த ப தர கப ல தனர இவ ங கப ன ஜ ணத த க க ப ரய ப தரக தன தட த ற ப ம றவன ல (இவ அட வன க வநரகச சசரல ன ல வன. அறல வநத ம கறவடரத ) ஒர ப க ழ ணர இவ ப வமவரகச சசய த ப கறன நணர. இந ரய ப ப கவபப தன தட த ற வற சறன உன ண ரண வகங கர ங கவபபம சசய த ப கறன நணர. அர கள ள க நறப த டத க க ப க ழ STARS. Sathyanarayana Tours And Religiuos Services என தன ச ப க கம STARS. அவ இக க ம பம பர த றகள தரனரஜற, ற சநரப தரனரஜற, சங கவடஷ ஆகறவரர. பப வ றக ல ன உத வரகங கப ல இப ப தர கள. அர கள த ரற ற ம இடங கப ல பக கறரண சதரற ப ப கப ல ம இப ப தர கள. இர கள பப வ, பன ப க நறப த ட வடவண அப தட ப க ழ டம ரட ட க சகரண ட சரந த தனரணர கள. அந அன தம ரவ இந வமவவ ல ன ரகச சசய ரல என ண என ந சறந வணவ இர கப டம ஏற தட த ற கடந ஆற ஆண ட கபரக இந வமவவ டத வத றப க கறன நத. சறந வண த நந இடம சசன வண ரம தனம ஸ ர மத ரரப சதப ரள றப பன ப. எணவ அத தர ப அதக யம இர கள க க க கறவடத றப க கறநத. என ண ஸ சதரனறட? பனறல இந ப ஷ வதக ஸ ட, ஏர தஸ, பனறல ப வரப க க பன ஸ ட இத ரற எல னரம கறவடரத. எல னரப க க ம சறரக றழ ரட ட க க ள வபரணரல ம சர, சப ரறனங கபரணரல ம சர இ னறல

19 பன தறவ சசய த அவத த ச சசல த ம, அங கறப ந த றக அப கரவ ல உள ப இடங கள க க ட ட வ சறரண சறற ற ந த கப ல க ட ட ச சசல த ம இர கள ரட க வக. அவத த ச சசல தர கள ரப ம ணம ப ந க க டரத என தற கரக த ரர கள க க ட ட வ அன ற. சசல கறன ந இடங கப ல எங க றக சறரக இப க க வர அங க ங க ஏற தரட. றகச சறநந ஸ ர வஷ தர சர கர கவபக சகரண ட ச வரண ப வக, இவ எல னரற ற க க ம வனரக தரர க கப வதரக ம இடங கப ல அஸ ம தரர க க வண ட ற வநப தற நற பன க ட ட வ சர த த வதரத ரண கரன அகரசம சகரட த த அந ந றவ வச எம சதப ரன கவப ந ர கள ணம றவநவ டன ர சறக க வப தத ஆகறவ இர கள வமவகப ல சறன. இற வநசல னரம ட இம பப ம ஆத ரர த ரகச சசய பம ப சதர வகங கர வ ற நர கப டறப ந த இர கவப த ரமப தட த ற அட வவணபம இங க எழ வத த ள பத. இப தட இர கள வமவரல ணம கறழ ந த ப தர கள ப ம ன சகரவடகள,(இன ற இங வக வ சரப ப ம வ த ரர த றகள க க அள ப க சகரட க க பன ந வ அட வவண வர ல கண வடன ) இர கள வக வன ரத றவ பட ந த றஞ ச ம சறற சரவக, இற வநக சகரண ட வ சரப தரப க க ம ஸ ர த ஆண டன ஆச வ தரட சரவனகப ல உள ப த ரர த றகள, ஆசறர ர கள, வகங கர தர கள அவணப க க ம, ஞ சக க ட ல இப க க ம வதரடசரவன ற ற ம ஸ ர அவயரத ன வக ஷத வகங கர தர கள அவணப க க ம ஸ றங கள சகரட க கறன ந அப வரண வகங கர த வ கடந பன ற ப டங கபரக சசய த ப கறன நணர. ஆக இர கள பனரக றவ வச ரத வசசய தர கள, றக சறரகச சசன ற றவ வசங கவப ர சறத த ப ண ம வட க சகரள த ட ட றன நற வம த ல வரப க க ம உ க ட ல தனன கவபபம அவடகறன நசதப ம தரக சரனறகபரகவ ம ஆகறநரர கள. ரச வன ஸ ரற! சர ரவண! ப த ஸ றம கறவடத கறழ ச சற ல எங கள றப ப ப ல னர ஆச த ரர த றவ இங க தரப ங கவபன!

20 என ண சசய கறநரர கள என தவ ஸ ர தரனரஜற இங வக ர ப தவ சறநறத வகள ங கள. Swamins All are invited to visit our official Web Site : New releases - Sri Vedantha Desikan Thirunakshatra Vaibhavam Photos Features: Swami Desikan - Sri Andal Rangamannar Mangalasasanam Swami Desikan - Sri Periya Perumal Thayarudan Mangalasasanam Swami Desikan - Sri Perialwar Mangalasasanam Swami Desikan - Sri Hayagrivan Mangalasasanam Swami Desikan thirnakshatra Mahothsava important events Sri Hayagrivan Thirunakshatra Vaibhavam Sri Vedantha Desika Bhavanam Opening function Secretary Sri Vedantha Desika Baktha Sabha 49 Sannithi Street Srivilliputtur Visit our Web Site : Mail ID: desikanbaktha@gmail.com

21 VALMIKI RAMAYANA By Dr. Saroja Ramanujam, M.A.,Ph.D, siromani Balakanda 3.DASARATHA AND PLAN FOR PROGENY- COUNSEL OF THE DEVAS Dasaratha ruled the kingdom from Ayodhya. He was a vedavit, scholar of vedas, loved by his subjects and so valiant that Devendra sought his help in fighting against the asuras. He was athiratha, capable of fighting with rathis, warriors in chariots. Since he had all people in his control by his good qualities he is called rajarshi.he was equal to Kubera and Indra in riches and power. Thus Valmiki describes Dasaratha. 'Thaam pureem cha mahaathejaa raajaa dasaratho mahaan shashaasa shamithaamithrah nakshathraaneeva chandramaah. ' He was as pleasing to all as the moon is to the stars. Dasaratha, besides his eight ministers, also had sages like Vasishta and Vamadeva to advise him and lived his life accrding to dharma, thus qualifying himself to become the father of Rama, the embodiment of dharma. Dasaratha had everything but one, that is a progeny. He consulted the sages and his ministers and decided to do Asvamedha yaga and the sages and brahmins blessed him that he will get sons through the sacrifice, 'sarvathaa praapsyase puthraan, you will get sons' because a man is not called putravaan having only one son, 'ekaputrah na putravaan.' Dasaratha made arrangements for horse sacrifice, asvamedha, which was, in those days, a grand affair and only chakravarthis could afford to do it. A horse well decorated and laden with riches is sent to all countries with an army and whoever reveres it are supposed to accept the sovereignty of its owner and those who resist its course are conquered. When the preparations were in progress Sumanthra, who was the charioteer and the minister of Dasaratha, told him to call Rsysrnga and make him conduct the sacrifice. Sumanthra said he had known this from the sages who were told by Sanatkumara that Dasaratha will be getting sons through this act. Rsyasrnga was a munikumara, the son of Vibhaandaka whom his father brought up with care without any sensual desire touching him. Hence he was a pure soul. The king of Anga, whose land was suffering with draught, was told to bring Rsyasrnga whose padasparsa will bring rain.. He sent young girls to entice him in his father's absence and he was brought to Angadesa and there was abundant rain. The king gave his daughter Shantha to him in marriage. Hearing about Rsyasringa Dasaratha went himself to Angadesa and requested Rsyasringa to come to Ayodhya. It is said that Shantha was actually the daughter of Dasaratha and was given in adoption to Romapaada, king of Angadesa..Rsyasringa accepted the invitation and came to Ayodhya. Dasaratha performed the Asvamedha yaga with all the rshis and brahmanas and asked Rsyasrnga to perform putrakameshtiyaga for him to get sons and Rsyasrnga agreed.. The devas who assembled ready to receive the havirbhaga of the sacrifice to be performed, entreated Brahma to do something to destroy Ravana who was tormenting the world and devas, arrogant with the power of his boons from Brahma that he will be indestructible by devas, gandharvas, yakshas, dhaanavaas and raakshasaaas. Brahma reassured them that he never included human beings in his boon and that fact should be utilised now In the meanwhile the Lord Narayana Himself came there in anticipation of their prayer in His earnestness in dushtanigraha and sishata paripalana.govindarajar comments beautifully the sloka that mentions the arrival of the Lord which we will see later, along with the lovely verse from Kamban about the same. 5.THE INCARNATION 'Ethasmin anthare vishnuh upayaatho mahaadhyuthih

22 shankachakragadhaapaanih peethavaasa jagatpathih vinatheyassamaaruhya bhaskarsthoyadham yatha Ethasnin anthare- during that time, which implies that the Lord was waiting for this moment to fulfil His vow of saadhusamrakshanam, dhushkrthvinaasanam and dharmasamrkshanam under the pretext of granting the prayerof the devas for protection from Ravana as well as that of Dasaratha for progeny. The Lord never waits for the prapanna to come to Him but hastens to give refuge by arriving Himself, with the same haste He showed inthe case of Gajendra and Prahladha. This shows His soulabhya easy accessibility due to His being sarvavyapi. Mahaadhyuthih means great brilliance. As Sanjaya says in the Gita when the Lord appeared in His visvarupa that the brilliance of Him would have been equal only if a thousand suns have risen simultaneously,such was the appearance of the Lord to the devas. devas. shankachakragadhaapaanih- He appeared with all His divyaayudha in order to reassure But His brilliance was not fierce like the Sun at noon but pleasant to look at like the rising Sun, bhaaskarah thoyadham, because he is described as peethavaasa and thapthahaatakakeyurah, wearing His peethambara and adorned with His divyaabharana. Here let us see how Kamban describes the Lord when He appeared before the devas. karumugil thaamaraikkaadu pootthu, needu irusudar irupuratthu Endhi,Endhu alartthiruvodumpoliyaor sembonkunrinmel varuvapola, kaluzanmel vandhu thonrinaan. Kamban in his inimitablestyle describes the Lord thus: He is of the hue of a dark cloud and His hands,feet and eyes are like lotuses. The shanka and chakra shine like fire on both sides He appeared with.mahalaksmi on Garudawho is of golden colour like a rain bearing cloud on the peak of a golden hill. Kamban sees thaamaraikkaadu, forest of lotuses on the form of the Lord which is like a karumugil. The picture presented is one of wonder. A golden hill, on the top of which is a dark cloud accompanied by lightening which is a natural scenic sllendour but the element of wonder consists in the cloud being endowed with a forest of lotuses, which speaks volumes of the poetic genius of Kamban. The forest of lotuses refers to the hands,feet and the eyes of the Lord being lotus-like as Peyazvar puts it in mudhal thiruvandhdadhi, 'kannum kamalam kamalame kaitthalamum mannalandha paadhamum matravaiye.' when the Lord appeared before the devas they entreated him to manifest Himself as the son of Dasaratha who was doing putrakameshti yaga.' Thasya bhaaryaasu thisrushu hrisri kirthyupamaasu cha vishno putrathvamaagacchakrthvaathmaanam chathurvidham. ' They told Him about Ravana who was tormenting them all. Since Ravana acquired boon from Brahma that he should not meet his death from any being but humans, the Lord should manifest as a human being.ravana gave a long list of beings fromwhom he should have ne fear but left out humanas not considering them worthy of mention. The Lord promised the devas that he will kill Ravana and instructed them to be born as vanaras. He willed to manifest with His full form with the disc, conch and sesha and hence became the four sons of Dasaratha.Rama was the manifestationof Narayana,while Lakshmana was of sesha,bharatha and satrugnaof shanka and chakra. Kamaban here describes the decision of the Lord to appear fourfold as ''valaiyodu thigiriyum vadavaitheedharavilai tharu kaduvudai virikol paayalum ilaiyargal ena adi parava Egi naam valai madhil ayoddhi varudhum enranan.' The lrd said that He will appear on earth as the son of Dasaratha with sankha, chakra, and sesha as His younger brothers. In the meanwhile Dasaratha finished the putrakameshti yaga successfully with the grace of Rsyasringa and a purusha rose from the sacrificial fire and gave Dasaratha pot of paayasam, sweet gruel, and instructed him to give it to his wives so that he will get four sons through them. The joy of Dasaratha, who was pining for one son and now got the promise of four, is described by Valmiki as 'babhoova paramapreethah praapya vittham iva adhanah.' He felt like a poor man who had received a treasure.

23 How the paayasam was divided among the three queens,kousalya, Kaikeyi and Sumitra is described in detail by Valmiki. Dasaratha gave half of what was in the vessel to Kousalya, she being the pattamahishi.crowned queen, and gave half of what was remaning to Sumitra,as per seniority. Then he gave half of what remained, that is 1/8th to Kaikeyi and the remaining 1/8th was given to Sumitra again. So Kousalya had 1/2 of the contents, Sumitra had 1/4+1/8 and Kaikeyi1/8. According to this it would appear as though Rama was half Vishnu while Lakshmana1/4th and Bharatha and Satrugna 1/8 each. But Rajaji in his book on Ramayana says that such calculations are meaningless because it is impossible to measure the infinite arithmetically. Sruti tells us that even a fraction of the SupremeBeing is whole and complete by itself.' Om poornamadhfpoornamidham poornaath poornam udachyathe poornasya poornam aadhaaya poornameva avasishyathe.' That is whole;.this is whole;what has come out of the whole is also whole. When the whole is taken out of the whole, the whole still remains whole. It sounds mind boggling! Not really.let us examine this. We know that the Lord is everywhere. Does it mean that He fragments himself and is present in all beings? No. He is present everywhere in His complete form only..for example it is not possible to cut the AkAsa into parts because it is one whole.but the space inside the pot is seen as ghatakasa while the space outside is mahakasa. But both are the same and forms one whole. Similarly the Brahman being one whole is present everywhere as one.whole.. Rama was born to Kausalya which Valmiki describes as ' prodhyamaane jagannaathamsarvaloka namaskrtham kausalyaa ajanayath raamam sarvalakshanasamyutham ' The Lord of the universe, worshipped by all the worlds was born to Kausalya with all the saamudrikaa lakshanaas. Kaikeyi had Bharatha whose birth syar pushya was next to that of Rama, namely punarvasu and Lakshmana was born to Sumithra along with Sathrugna, having aaslesha, which is known as saarpa, of the sarpa as he is seshaamsa. Dasratha performed the rituals of namakarana, naming ceremony after giving gifts to all. 'jyeshtam raamam mahaathmaanam bharatham kaikayeesutham soumithrim lakshmanam ithi sathrugnam aparam thatha'. The names are explained by Sri Govindaraja swami as follows:'ramanthe gunairasmin ithi raamah,' all love him,ramanthe, who is endowed with his innumerable lovable qualities,,mahaathmaanam.therefore he is named Raama...Bharatathawas named so as he was going to bear the burden of the kingdom, 'bharatha ithi raajyasya bharanaath' Lakshmana was lakshmisampannah possessor of the wealth of service, kaimkarayalakshmi and hence named so. Sathrugna means destroyer of enemies, lnternal and external.. Vasishta who had the knowledge of past, present and future named the princes thus. Of the four Raama was extolled as 'theshaam kethuriva sreshto Raamo rathikarafpithuh babhoova bhooyo bhoothaanaam svambhooriva sammmathah.' He was the kethu, the banner of the clan and most dear to his fathe and later to he people of Ayodhya. All thefour of them became well versed in the vedas and vedangas and valiant and protective, kind and wise. Raama was described as sathyaparaakrama, infallible in his adherence to sathya, glorious and loved by all.he was proficient in battle and bowmanship, above all intent on serving his father. Raama and Lakshmana were inseparable in eating or playing or in sleep from childn hood.. Valmiki describes Lakshmana as being another life breath, praana, outside the body for Raama, 'bahih praana ivaaparah.' Lakshmana being seshaamsa naturally inseparable from Purushotthama and follows Him everywhere. Satrugna was to bharatha as lakshmana was to Raama. After the birth the proficiency of the princes in the kshathriya dharma is described and the epic deals next with the plan of their father for their marriage. The chilhood of Raama is skipped in both Valmiki and Kamaban and it was left to Tualsidas and later to Thyagaraja to enjoy Raama as a child. Valmiki now says, ' Atha raajaa dasarathah theshaam dhaarakriyaam prathi chinthayaamaasa dharmaathmaa sopaadhyaayahsabhaandhavah.' Dasartha being dharmaathmaa, started thinking about the marriage of his sons along with his guru and relatives. The word dharmaathmaa implies that he is anxious to get everything done at the right time and age according to the injunctions of dharmasasthra. As soon as he thought about the marriage Visvamithra, who was going tobe instrumental in that arrived at the gate.

24 SRIVAISHNAVISM DVIYA PRABHANDHA PAASURANGAL. KULASEKARA AZHWAR S PERUMAL THIRUMOZHI. THIRUMOZHI V. PAASURAM 3. meennokkum neelvayalsoozh vittruvakottama! en pal nokkayagilum un pattrallal pattrilen thannokka thethuyarnch chaidhidinum tharvendhan kol nokki vazhum kudi pondrirundhene.

25 SRIVAISH NAVISM This week jumble about the BIRTH MONTHS of azhvaargal & acharyargal : X - ( POIGAIAZHWAR ) X - - ( MADURAKAVI AZHWAR ) X ( THIRUPAAN AZHWAR ) 4. X ( NAMMAZHWAR ) X ( ANDAL ) X - ( KULASEKARAR ) 7. - X - - ( THIRUMAZHISAIAHAZHWAR ) X - ( PERIAZVAR ) 9. X ( SWAMI DESIKAN ) X ( MANAVALA MAAMUNIGAL ) 11. X ( ALAVANDHAR ) 12. X - - (NATHAMUNIGAL ) X - ( SENAIMUDALI ) X ( THIRUMANGAI AZHWAR ) X ( NAMMAAZHWAR ) X - ( KOORATHAZWAR ) X ( VIGANASAR ) X - - ( PEYAAZHWAR ) X - - ( BHOODHATHAZHWAR. 20. X ( THONDARADI PODI AZHWAR ) X ( SRI RAMANUJAR ) 22. X ( MANAKKAL ) X X X X X X X X X X X X X X X X X X X X X X ( THIS IS NOTHING BUT BHEESHMA STHUTHI ABOUT SRIMAN NARAYANAN.) Answers for last week Cross Word : KALIYUGAM; KRIDHAYUGAM; BRAHMANA; SOODHRAN; SATVAGUNAM; THAMOGUNA; RAJOGUNA; VYSIAS; KSHATRIYAS; TRETHAYUGA; DVAPARAYUGA. DASAN, POIGAIADIAN.

26 SRIVAISHNA VISM CHAPTER - 1. SLOKAs - 4 & 5. athra soora maheshvasa bheemarjunasama yudhoi I yuyudhano viratas cha dhrupadhascha maharatha : II HERE IN THIS ARMY ARE HEROIC BOWMEN EQUAL IN FIGHTING TO BHEEMA AND ARJUNA THE GREAT FIGHTERS LIKE YUYUDHAANAN, VIRAATAN, AND DHRUPADHAN. dhrishtakethuschekithan: kasirajascha veeryavan I purujith kunthibhojascha saibhyascha narapungavah : II THERE ARE ALSO GREAT HEROIC AND POWERFUL FIGHTERS LIKE DHRISHTAKETHU, CHIKITHAANAN, KAASIRAAJAN, PURUJITH, KUNTHIBHOJAN AND SAIBHYA. ***************************************************************

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28 messages through matrimonial, is very useful. I saw a msg of issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia as P.G.Lecuturer...we do not see the contact person and telephone no. Kindly obtain the same and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation, Bangalore. Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue. Thanks for lot. Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu Star : Moolam - 2 padham Gothram : Athreya Educational Qualification : M.A. Phd Date of Birth : Thengalai - They belong to Karappangadu near Mannargudi Contact Telephone No (or) Working in : Oracle Corporation, Bangalore. Adiyen Ramanuja Dasan S.THIRUNARAYANAN of Karappangadu ******************************************* WANTED BRIDE. Wanted Suitable Bride for Thengalai, Vadhoola Gothram, Thiruvadhirai Nakshathram, boy of age 25 yrs ( ). Computer Progr. Engineer, employed and also has his own business here and abroad. Please contact Saranathan Srinivasan at, srisara15@yahoo.com or sarasri@gmail.com or on , Jamaica (W.I) for further details. With best regards, Saranathan. *************************************************** WANTED BRIDE FOR VADAKALI, ATHREYA GOTHRAM, STAR: UTHRAM-4,AGE 28YRS( ),HT.6'., BSc, MCA Sr.SOFTWARE ENGINEER, Kalai no bar, CONTACT: V.RAGUNATHAN,CELL: , RES: ragu1950@gmail.com adiyen Mr.RAGUNATHAN

29 Commentaries on Desika's hymn V.K.S.N. Raghavan Vedanta Desika's hymn on Hayagriva with exhaustive commentaries in Sanskrit and Manipravala with explanation in English SRI HAYAGRIVA-STOTRAM ******************************************************************* Edited with two Sanskrit and Manipravala (Sanskrit-Tamil) commentaries, along with detailed Tamil gloss and English explanation by V. N. Vedanta Desikan: Pub. by Srimad Andavan Poundarikapuram Swami Ashramam, 43-A/13, Ashramam Salai, Srirangam Rs. 50. In continuation of the six Stotra (devotional hymns) publications of Sri Desika Stotra Vyakhyana Mala (Bhagavad dhyana sopanam, Gopala vimsati, Dasavatara stotram, Abhiti stavam, Goda stuti, and Sri Stuti) V. N. Vedanta Desikan has brought out Vedanta Desika's Hayagriva stotra with two commentaries each in Sanskrit and in Manipravala. This edition is very much valuable as the English explanation and the other commentaries are exhaustive and in many places revelatory of the significant role of Lord Narayana's incarnation as Lakshmi Hayavadana.

30 Nammazhvar in one of his verses of Tiruvoimozhi says, "Lord Hayagriva forms both the content and purport of all speech forms found throughout the world." Commentary While explaining verse 13, Velamoor Srinivasacharya quotes the Bhagavad Gita (Ch.9 v.22) in his Sanskrit commentary, for Desika says, "Great learned people meditate on Your (Hayagriva's) glorious divine form in their heart (to gain the ultimate goal of liberation)." Commenting on the first verse `Jnananandamayam', Vasudevacharya says, `Ananda' may be `Jada' or inert bliss, whereas Hayagriva's divine image is an embodiment of self-luminous bliss. On the 7th verse, the editor exhorts the devotees of Lord Vishnu not to get overwhelmed by the other deities; "You can seek good benefits from the Divine couple; the hundreds of works of savants like Vedanta Desika's are not to go as a cry in the wilderness." Explaining the supremacy of Hayagriva, the translator adds, `Vishnu maya' would baffle even the gods, "Imagine the fantasy He created at the time of the distribution of nectar." Explaining verse 23, the editor comments, "How lovely is the right hand of Lord Hayavadana! How potent it is to awaken our vision, our realisation of supreme knowledge! I deeply deliberate on this charming hand, without any interruption and thereby, derive the benefit of this meditation." The inclusion of many attractive colour photographs of Lord Hayagriva and Vedanta Desika add to the grandeur of this splendid volume. A welcome addition to Sanskrit and Srivaishnava stotra literature. By : villiampakkam sri. Govindarajan swamigal *******************************************

31 SRIVAISHN AVISM Krishna s story liberates When Krishna is three months old, Putana, the demoness comes to feed Him with poisonous milk. Krishna knows the purpose of her visit. She comes dressed as Yasoda, so that the child will be deceived into thinking that the approaching woman is His mother. She has been sent by Kamsa, and she comes when everyone is asleep. She is determined to kill the baby. But she doesn t know that no plan will succeed unless God wills it so, said Kalyanapuram Aravamudhachariar. Even when Putana is at a distance, Krishna kicks His legs and cries loudly, indicating to her His hunger. He bites His lips and cries and the next minute He smiles. The cry is to indicate His hunger. The smile is to fool Putana into thinking that He believes it is His mother Yasoda who is coming towards Him. Putana comes to suckle Him, and Srimad Bhagavatam says that He drank the milk, drank the poison and drank the life of Putana. Harivamsam says that He drank all these three, but also drank up her future births. In the Yadavabhyudayam, Swami Desika says that He drank all of the above four, but He also drank up the future births of those who listen to the story of how Putana was killed. When Putana is cremated, the smell of incense emerges from the fire. The brief contact with the Lord has purified her. When Chakatasura comes disguised as a wheel, hoping to crush Krishna, the baby who is kicking His legs, kicks the wheel, which is broken by His tender feet. Another asura comes as a whirlwind. He causes a dust storm, and the grit in Yasoda s eyes makes her close her eyes momentarily, and in that second of inattention, the baby Krishna is grabbed by the asura. But Krishna makes Himself so heavy that the asura collapses under the weight of the child. When Brahma comes to see the baby Krishna, he brings the child a cradle, which is made of gold and which has such precious stones as diamonds and rubies embedded in it. Many are Krishna s pranks, and Andal says Yasoda watched them wide-eyed. So many were His mischievous deeds that Yasoda s eyes became elongated because she constantly watched her son being naughty. COURTESY : DATED: OCT 2, 2009.