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

Transcription

1 OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA : SRIVAISHNAVISM No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES. வயணய க ய ழ ந த ட பம ய வமந த ட வய ம, வயணயத வதக க த த ட றம உவமத த ட வய ம. Estd : Issue dated நணய ந ப கள. editor : poigaiadianswamigal. Sub editor : sridhara srinivasan. Flower : 5 petal : 20.

2 ஸ ர : ஏம வந கயவத ய ஷ யக வ ன ந: ஸ ர வயஷ ணய ம வயணயர கறக க எவப ய பப த த வக. வயணய அர த தஞ சகம க ள யட ய ல. ( வயணயன ன சச ல ற க அர த தம ந த க ட க க ல சச ல ட க த ) 1. சதய யத த ள சதய யம பசதய யம ப னணவவன சதய யசநப வ ற ற யன வயணயன. 2. ல உன ர கவபம தன ன ன ர வ ல வண யவ ல ர றம ச ச ச ந த வயணயன. 3. உட க வக இமந தயன வகவ ல நற யர க ன இட க கண கவயவ வயணயன. 4. நத, ப ல க க ச த ய க உணய வத தய ப வயற த வ ம ய ர ம தயவ வயணயன. 5. சதய யத த ன ம வந யன தம ஆச ச ர னவசன சநய ன க ய ழ யவ வயணயன. த ன, ச ய வகனட ன ன.

3 இந த அஷ ட க ஷப நந த பம பதன பத ல ம சர ந ன த வ ப ன- ண கவ ம, ப கவ ம அயதர த த பன க க உவத த -த ர. ம சர ந ன சத ன பகம ன ற ப கமப ட ம க ர த பகத த ல, த ர க -ஸ பநத த ல தர நவதயன க க ம, தக ஷப பஜ த ன ன நக பர த த வதய க க ம ப, ப - னணர க க அயதர த த ர ன ற ப ப ணங கள ப கழ க ன. இந த த வ ன-வத த த ற க ம சசன ல ப, ப னணர கறடன பர த த வதய வனபம தர க க ம க னம நக க க க ட ட ம. ஆக த ர க ஸ பநவந அஷ ட க ஷப நந த பம ய வந த ப ண ன ப ந ன க ம. இந த ப ண னப ந ம இந த ன- ட ட ன தவகப ம ப த த ல க க யடக வக ஹர த ய ர ன ப ண னவக ஷத த பத த ர ந த ச ந ர 250 க,ந த பத த ல அவநந த ள த. வதநர வச வக கற கம னந த சதய யற நர சக ணர ந த ய யர ய ங க ங கங வகன ன கவபவநல யதர ன ஸ பநத ள வ ன ற த ர நங வகன ழ ய ப ல நங க ச ம சசய த ப ந. இதவப ற சர ன ழ ய ர ம ட ன ர க க ன ர. பம த ர நங வகன ழ ய ர ட னட, இத தகன ப ண னவக ஷத த பத வத ம ய ழ ல எர பவவன-ன ம சசன ற தர ச த த அயன அர வப ச வயண ட க ன வன. இந த பநந த பத வத ஸ ர நந ப னணவ த ர நங வகன ழ ய ர க க வர வடன க உவத த த இர க க ர. அவதப ற இப வ த ட க -க ம. வச ம ட ட ல த ர க க வபனறர ன ச ற ற வப ன ன க ற நன ன ஆண ட யந த ன. இயன ச ற ன ர ன க இர ந த யந த ன. அயவ ம சர ந ன ஆட சக ள வத த ர. எர சநனம வதயகன வககள ப வ கத த ற க யந த த ர ய ன ஊர ன தட கத த ல ப ட நக மந த ர ந தர. அயர கள த ர ம ச சசல றம -வ த தட கத த ல த நவப நர ப த ல சநய நந த இர ந த த ர ந நகள ன வதயக கன வகவன நற யர கள ய ட ட ய ட ட ச சசன -ற ய ட க ன ர. சத டர ம...

4 From the desk of Mama vartma : Our purvacharyal's comments It is amazing that GeethAchAryan used the exact paadham in two different chapters of GitA. It is therefore a challenge to understand the text and the context. AlavandhAr was the first one to cover the commentary on the essence of GitA in his GithArtha Sangraham (GS).The postings on the above sacred text are in the Bhakthi archives. Sri RaamAnujA's GitA Bhashyam is an elaboration of AlavandAr's GS. Swami Desikan gave us two commentaries on GitA, one in Tamil (GS) and another in Sanskrit known as Taatparya Chandrikai. I will cover Sri RamAnujA's comments first and then Swami Desikan"s. You had also asked about the meaning of Varthma. It has two meanings. Mama Varthma means my path or way and also means my svabhavam or natural disposition. The first meaning is applicable for the slokam line in the third chapter and the second meaning is applicable for the slokam line in the fourth chapter, when every thing else remains same. The word varthman arises from Vr*uth+maninn suggesting a way, a road, a path, a passage or a track or a course and finally an established or prescribed usage or course of conduct. SlOKam 3.23 yadhi hyaham na vartheyam jathu karmanatandhritha: I mama varthmanuvartanthe manushya : Paartha sarvasa : II In the previous sloka (3. 22), GeethAchAryan stated: O ArjunA! for Me, there is nothing in all the three worlds that ought to be accomplished, nor is there anything unacquired that ought to be acquired. YET I GO ON WORKING (i.e., I keep on working for the protection of the world although there is nothing whatever for Me to achieve. Even though there is nothing yet to be acquired by Me through work, I go on working).

5 In the verse of interest to us (3.23), he continues with the thought of his working. Here, He says " If I did not continue to work unwearied, O ArjunA, men would follow My path thinking that is the correct way ". RaamAnjuA's commentary ********************** Here, our Lord points out that He is SarvEsvaran, sathya sankalpan (whose will is always true) and He is born as the son of Vasudeva out of His own volition to help the world (Loka ujjeevanartham). He states that He has to continue to work unwearied as the son of the noble Vasudeva in a way suitable (prescribed) for the son of such an illustrious family. The Lord says that if He takes it easy and slackens by not performing His duties assidously, the human beings with imperfect knowledge will think that it is the real way and will follow Him. Through that act of imitation, they will end up in NarakA by failing to do what ought to be done and also because of the sin arising from the abandonment of their prescribed duties. Swami Desikan"s comments ************************ All the SaasthrAs are my command. Hence I do not need to be subservient to them. For those, who are under the influence of karmas (karmavasyas), they have no choice but to obey the saastraic injunctions. When I incarnate out of My own will, I am not bound to observe these injunctions like the karmavasyas and yet I follow the dharmanushtanams prescribed by Me for others without let. If I follow that path, is there any choice for the earthlings? If I do not follow that prescribed path, then they will stray thinking that this is the right way and end up with disastrous consequences thru the neglect of their duties. Athandritha: is an important word here meaning "unwearied" and without slack. If I do not stay the course of the prescribed duties befitting the varnasrama dharmas ( Yadhi na vartheyam ), then manushya: (those, who look to the righteous ones to follow their path ), would fully follow My path ( Sarvasa : mama varthma anuvarthanthe ) and end up in disaster. SlOkam 4.11 *********** This is a celebrated slokam of GitA: ye yatha maam PRAPADHYANTHE taamstathaiva bhajamyaham I mama varthmanuvarthanthe manushya: Paartha sarvasa: II RaamAnujA's commentary ********************** ye math samasryana apeksha yatha, yena prakarena svapekshanurupam maam sankalpya prapadhyanthe, samasrayanthe, thaann prathi tathaiva tanmaneeshitha prakarena bhajami maam darsayami. " whoever desirous of resorting to me, in whatever manner they think of Me according to their inclinations and take refuge in Me,i.e., resort to Me --I favour them in the same manner as desired by them ; I reveal Myself to them.

6 Kimathra BahunA? ( Why say much here? why elaborate further on this point? ) sarve manushya : madhanuvarthanaika manoratha mama VARTHMA mathsvabhavam sarvam yoginam vaangmanasagocharam api svakeeyai: chakshuradhikaranai: sarvasa: svaapekshithai : sarva prakarai: anubhuya anuvarthanthe. (Meaning): All men, who have made up their mind to follow Me do experience Me with their very eyes and other sensory organs in every manner desired by them. My form is acccessible to them readily, even if it is beyond the reach of the speech and thought of yogis generally. Swami Desikan"s comments: ************************* Swami Desikan explains that it is the gunadhisayam ( wonderous quality of the KalyANa gunam of the Lord ) that makes Him responsive to the wishes of those, who approach Him with their own prayers and selected ways. This flexibility of the Lord to respond to the wishes of bhakthas approaching Him through different routes and choices is a doctrine celebrated by the Sathapatha BrAhmaNam ( tham yatha yathopaasathe tadheva Bhavathi ). The above -quoted scripture says that BhagavAn takes the form desired by the human beings worshipping Him in whatever way they wish to see Him. Some wish Him to go as a messenger to the court of DuryOdhanA, some want Him to graze the cows, some wish Him to perform raasakreeta and play the flute. The Lord says that He obliges them all and takes on these different roles in response to their wishes. He states further that His body, which is not easily seen or comprehended even by parama yogis becomes visible and accessible during the avatharams in response to the request of the people approaching Him in the manner elected by them. Even His appearance to bless us as ArchA murthys of different divya desams will fit in this category of His flexible response to the wishes of the people approaching Him in their own ways guided by their predispositions. ye yatha maam prapadhyanthe taan aham tatha yeva bhajami ( In which ever way, anyone, who desires Me and reach towards Me, I reach them in the way they wished. I make them enjoy Me in the same way they visualized Me and worshipped Me. Paartha! ManushyA : Sarvasa: mama vathma anuvarthanthe ( O ArjunA! Therefore through this willing rsponsiveness of Mine, every one, who who approached Me in whatever way get the fulfillment of their wishes through the enjoyment of My svabhavam and thus attain the supreme status of Moksham ). In the slokam 3.23, the Lord explained why He has to perform His duties so that people do not slack off and end in Narakam; here, he says that the enjoyment of His svabhavam yields readily the supreme purushartham. He underlines His Bhaktha Sulabhatvam here. These two identical sections found in chapters III and IV have the same thread running through them (viz)., sowlabhyam and bhaktha dhakshinyam. Sri GeethAchAryan ThiruvadigaLE SaraNam Oppiliappan Koil VaradAchAri sadagopan

7 srivaishnavism LETTERS FROM OUR READERS. ABOUT vairagya panjakam : Swami Pramadham Miga Miga Arumai Dasan Navalpakkam Jagannathan Krishna Dear Swamin, adiyen went to Mambalam yesterday for discussion to publish series of sanskrit books. Adiyen have published few books before 2000 and they should be reproduced and for marketing in schools. Dasan Govindarajan 2009/10/8 Parthasarathy Srinivasan <chandraparthasarathy@yahoo.com> DEAR READERS, PLEASE SEND YOUR COMMENTS ABOUT THIS MAGAZINE ; VAARAM ORU KAVITHAI AND ADIYEN S ESNIPS FODERS 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 You can also send your grievances to : poigaiadian@hotmail.com.

10 SRIVAISHNAVISM 971 PRAPITHAAMAHAH: ONE WHO IS THE FATHER OF BRAHMA, GRANDFATHER TO ALL. 972 YAJNAH: ONE WHO IS IN THE FORM OF YAGNA. 973 YAJNAAPATHIH: ONE WHO IS THE PROTECTGOR AND THE MASTER OF YAJNAAS. GEETHA SAYS; I AM THE ENJYER AND THE MASTER OF ALL YAJNAAS. 974 YAJVAA: ONE WHO MANIFESTS AS THE PERFORMER OF A YAJNA. 975 YAJNAANGAH: ALL THE PARTS OF HIS BODY AS THE INCARNATE COSMIC BOAR ARE IDENTIFIED WITH THE PARTS OF A YAJNAA. 976 YAJNA VAHANAH: ONE WHO SUPPORTS THE YAJNAS WHICH YIELD VARIOUS FRUITS YAJNABRIDH: HE IS SO CALLED, BECAUSE HE IS THE PROTECTOR AND SUPPORTER OF YAJNAAS. 978 YAJNAKRIDH: ONE WHO PERFORMS YAJNA AT THE BEGINNING AND THE END OF THE WORLD. 979 YAJNEE: ONE WHO IS THE PRINCIPAL (AS CONTRASTED WITH THE ACCESSORIES) OF YAJNA WHICH IS HIS OWN ADORATION. 980 YAJNABHUK: ONE WHO IS THE ENJOYER OF YAJNAAS. 981 YAJNA SAADHANAH: ONE TO WHOM THE YAJNAAS IS THE APPROACH OR TO BE REACHED THRO SACRIFICE (YAJNAAS). 982 YAJNAANTHAKRIDH: ONE WHO COMPLETE THE SACRIFICE ON ONE WHO IS THE END OR FRUITS OF YAJNAA. NAAMAAS WILL CONTINUE

11 VEDANTHA DESIKA 111- Part 4. ********************************************* Sri Vedanta Desikan, the greatest star in the spiritual horizon of SriVaishnava sampradaya Visishtadwaita philosophy after Sri Ramanujar, has dedicated his life for this and acclaimed a lot. His main aim was to establish a firm ground for teachings of both Ramanuja and Nammalwar through his writings both in sanskrit and in Tamil in various forms of drama, poem, lyrics and even in commentaries. As in Taniyan before Desika Prabhandam recitation, ("Oronru thane amaiyadho Dharaniyil Vazhvorkku Vanerap PomaLavum Vazhvu " ) a person who desires to ascend up to the Heavens, even a single statement of the great Acharya, uttered by him for the benefit of humanity would be sufficient to lift him up to his desired goal. When Swamy Desikan authored many precious articles, we can try to understand something in brief every week in this article. 11.KAAMAASIKASHTAKAM : Kaamaasikashtakam is with 8 slokas on KamaasikaaNarasimhan(Mukunda Narayanan ),presiding deity in Thiruvelukkai.'Vel'denotes "by One's own will"'irukkai' is ' seated or located'. Since this place by His own will, it is called 'tiru vel irukkai. ' Kama ' means 'by His own will', Asika' is being seated, ashtakam is with 8 Slokas.In 9th sloka(palasruthi ) he states that if one chants this stotram even once with faith and devotion,he is sure to be forgiven of his sins even if it is huge like elephants, and he is to be bestowed with all benefits he seeks. In the first sloka itself, Swamy Desikan's Mangala Sasanam conveying as Jeeyath,says Lord with His lion face and human body and great full of wonders of neither a lion nor man described as 'Kascchith Ascchith Adhbhuta Kesaree ' and He being celebrated in upanishads (last part of vedas) as Srutheenaam Uttaram Bhagam. He further says as Kaamaasikaa Narasimhan has three eyes, which are in the form of the Sun, Moon and Agni, and He is the only one who can remove our tapa-traya-s, of Adhyatmikam - (physically ill, fear,anger, desire, fear, etc), Adhi bhaudikam (ills from animals and humans )Adhi daivikam (cold, heat, storm rain ). Lord is the only true relative we all have (bandhum akhilasya jantoh).his hands to protect devotees, He appeared out of the the frightening swirl for devotee, but with lotus Prahlaada, showing In 8th sloka Swamy as Tvayi Rakshathi compete with one another Pillar in his palace with the injustices to His eyes fell with mercy on limitless compassion. Desikan even commands Rakshakai kim Anyai

12 Tvayi Chaarakshathi Rakshakai kim Ananyai and questions as " When You are resolved to protect some one, where is the need to seek the protection of other Gods? When You are resolved not to protect some one, which other God is capable of protecting us? There is no one. Knowing this fundamental truth, I have resolved to offer my saranaagathi at your lotus feet alone that rest at the banks of Vegavathi river". Thus Saranagathi is well expressed in this stotram in short and sweet. 12. SRI SUDARSANA ASHTAKAM: Sri Sudarsanashtagam by Sri Vedanta Desikn is a great devotional, musical, remedial, meaningful stotram with 8 slokams and palasruthi as usual in the end. The last The last lines of every verse as "Jaya Jaya Sri Sudarsana, Jaya Jaya Sri Sudarsana "(Victory and Victory to you, oh, Sudarshana,Victory and Victory to you, oh, Sudarshana,) is sure to give joy and inspiration to all persons while chanting. His prayers made in this stotra were answered and the place was freed from the epidemic and people resettled there as before. This stotram can be recited in homes, daily when some one has fever or illness of other kinds, and everyone should note all Prayers were answered to Swamy Desikan. In last verse itself He has quoted that if one reads he would be fulfilled with all desires,removing any obstacles because of glorious boon granting powers of the Lord. In 7th sloka Mahita Sampath Sadhakshara,Vihitasampath Shatakshara Shatarachakra Pratisishtita,Sakala Tattva Prathishtita,vividha sankalpa sankalpaka kalpaka,vibhuda sankalpa kalpaka, He says, with the wealth of righteous knowledge, blessings with the unperishable wealth of Moksham when they seek refuge at HIS feet is possible. By recting the six letter mantra, one can get incomparable wealth. When Yantra of six corners formed by two intersecting triangles with His image in its epicentre is worshipped,he pervades and grant the boons. In general Swamy Desikan confirms in this stotra that devotees are benifitted in these ways. 1. worshippers cross 'shoreless' ocean of Samsara and free from cycles of births and deaths 2. All the sins of those who approach Him as their refuge gets minimised. 3. Sure of obtaining Blessings with the knowledge about the righteous conduct as in Vedas.4. Lord will Come to the rescue of those,who seek His protection. 5. Growth of the evil-minded persons is arrested and destroyed down to their roots.6. Removal of false knowledge invading the minds of those,who seek refuge in Him is possible.8. Great compassion shown to devotees, when they worship through Yantra and Mantra. 13. SRI ASHTA BUJASHTAGAM: Sri Ashtabujashtagam is ten slokas on Sri Ashtabujaperumal (God in eight hands ) of Kanchipuram, the holy temple called Attabuyakaram. Swamy Desikan praises Sriman Narayanan's Aiswarya, Sausilya, Moksham and there is nothing else and nobody else to attain moksha. This stotram conveys the basics of Prabatti. In the ten slokas, one sloka for each of the eight arms is praised, with palasruthi in the end. In the very first sloka, Swami Desikan performs Saranagati with the prayer: "ashtabhujam prapadye". In the sloka, Gajendra raksha thvaritham bhavantham Swami Desikan quotes Gajendra being attacked by the crocodile and compare it with our lives being attacked and torn apart by our senses and dragged towards them on

13 all sides like dragging by crocodiles. He sought the mercy and protection of God like Peyazhwar's pasuram in Moondram Thiruvandathi (99) 'Astabuyagarathan agnnanru kuttathu kol muthal ai thunja'. In sloka 5, bhayam kutah syat tvayi sanukampe, raksha kutah syat tvayi jataroshe. This again is one more reason for prapatti at the feet of Lord Narayana alone. None of the efforts that we may undertake, such as worshipping the anya devata-s, will be of any use if He does not offer His protection. If He decides to protect us, with Periya Piratti (Mahalakshmi) standing in support of us by His side constantly, it does not matter what other efforts we undertake (tvayi pravrtte mama kim prayasaih, tvayyapravrtte mama kim prayasaih). Thus He says in sloka 6 as above, is the only upaya, and there is no other upaya for moksha. In sloka 10 Vedanta Desika attributes the doubling of the Lord's hands (from four to eight) to the Lord's hurry and eagerness to afford protection to those who have sought refuge in Him. This stotra it is stated will be of help to those who have performed prapatti and become prapannas, and also to those who desire to become prapannas.swami Desikan travelled to Sri Varadaraja's temple for his mangalasasanam from his home in Tuppul, he always passed through Sri Ashtabhujam and Sri Yathokthakari temples. The Lord of Ashtabujam thus felt happy for His bhakthan Swamy Desikan's Ashtabhuja Ashtagam stotram. 14. SRI SHODASAYUTHA STHOTHRAM : Swamy Desikan composed this Stotram describing Sri Sudarshana holding 16 weapons in His sixteen hands (Eight hands on each side of His Body). That rare form of Sudarshanar responded to Swamy Desikan's prayer immediately and banished the poisonous fever from Tiruputkuzhi. This stotra elaborates the greatness and glory of Sudarsana by singing about the weapons which Sudarsana wields. In the Shodasha Ayudha stotram, Desika refers to the 16 weapons adorning the Lord, the first among them being Sudarshana Himself. He seeks the protection of devotees and the destruction of their enemies. He concludes by describing Him as the source of all weapons.sri Sudarsana has the following 16 weapons in His 16 hands.1)chakram (2)Parasu/Mazhu/a type of axe (3)Lance /Kuntha:(4)Dhandam (5)Ankusam or goad (6) Sathamukhaagni (7)Sword(8) Spear (9)Paanjajanyam/Sankham (10)Bow (11)Noose/Paasam (12)Plough (13)Vajram (14)Mace/Gadhai (15)Pestle/Ulakkai and (16)Soolam. This Stotram consists prayer to Lord in the form of second person as " May He (Sudrasanan) protect You!".The first of the 19 slokams of Shodasha ayudha Stotram refers to the sixteen aayudhams (weapons) adorned by Sri Sudarsana. In the very first sloka itself He seeks as "May Sri Sudarshanan served by Sixteen weapons respond to your prayers for relief from the poisonous fever!". In 18th slokam Sudarsano viswam ayuthai shodasayuth tells how Sri Sudarshana is the source of all types of weaponry in the world and prays for His protection: Acharya sarva bouman wrote a lot. I am trying to continue with HIS Grace... Arumbuliyur Jagannathan Rangarajan

14 PANJANGAM. FOR THE PERIOD FROM IYPPASI 02 nd To IYPPASI 08 th MON IYPPASI 02 DHVIDHIYAI A / M SVAATHI TUE IYPPASI 03 THRIDHIYAI M / S VISAKAM WED IYPPASI 04 CHATHURTHI S ANUSHAM THU IYPPASI 05 PANCHAMI S KETTAI FRI IYPPASI 06 ATHITHI A / S MOOLAM SAT IYPPASI 07 SASHTI S POORADAM SUN IYPPASI 08 SAPTHAMI S / A UTHRAADAM FRI MANAVAALAMAMUNIGAL THIRU NAKSHATHIRAM SAT SENAI MUDALI VAARSHIKAM. SUBHA DHINANGAL : WED STAR / ANUSHAM; LAG / KANYA; TIME : 5.00 TO 6.30 A.M. ( IST ) SUN STAR / POORAADAM; LAG / THULA; TIME : 6.30 TO 7.30 A.M. DASAN, POIGAIADIAN.

15 SRIVAISHNAVISM SRIMADH BHAAGAVATHAM. ONE DAY EARLY MORNING BALARAMA AND KRISHNA, WITH HIS FRIENDS WENT TO THE FOREST WITH FOOD PREPARED BY THEIR MOTHERS FOR VANABOJANAM. AGAASURAN TOOK A SHAPE OF A BIG PYTHON AND WAS LYING WITH HIS MOUTH OPEND LIKE A CAVE. THE BOYS COULD NOT SEE HIS FACE HIS FIGURE WAS HUGE. HENCE THEY THOUGHT THAT WAS A MOUNTAIN CAVE. THEY ENTERED INSIDE THAT MOUTH WITH YHEIR CATTLES. KRISHNA COMING AT A DISTANCE NOTICED THIS. HE DECIDED TO SAVE THEM. HE ALSO ENTERED IN HIS MOUTH AS IF HE IS NOT AWARE. THE DEMON WAS ALSO WAITING FOR KRISHNA TO ENTER IN INTO HIS MOUTH. IMMEDIATELY HE CLOSED HIS MOUTH. DEVAS WHO WERE WATCHING FROM THE SKY WERE WORRIED THAT PYTHON MAY EAT THEM. BUT ON THE CONTRARY, AS SOON AS KRISHNA ENTERED IN HIS MOUTH TOOK A BIG SHAPE AND HE DID NOT ALLOWED THE SNAKE TO CLOSE HIS MOUTH. THE DEMON AGAASURAN WAS UNABLE TO BREATH. HE ROLLED DOWN ON THE FLOOR AND TRIED HIS LEVEL BEST TO SPIT KRISHNA OUT. BUT KRISHNA DID NOT GAVE HIM THE CHANCE FOR THAT. HENCE THE DEMON FELL ON THE GROUND AND DEAD. THEN KRISHNA GAVE LIFE TO THE CHILDREN AND CATTLES WHO WERE SOONED IN THE STOMECH OF THE PYTHON, AND SENT THEM OUT FROM HIS STOMECH. HE ALSO CAME OUT. ON SEEING THIS DEVAS SHOWERED THE FLOWERS ON HIM FROM THE SKY. WHAT HAPPENED? WE WILL SEE NEXT WEEK.

16 SRIVAISHNAVISM Dear Bagavathas, PALSUVAI VIRUNDHU. As you may be aware Kinchitkaram Trust Chennai is organizing Sri Geeta Krishna Anubhava Yatra from 1 st Oto 15 th October. As part of this yatra, the concluding session of upanyasam capturing the gist of all the 18 chapters of Bagavad Gita by Velukkudi Sri U Ve Krishnan swamy (being telecast on DD Podhigai for the past two and half years) took place on the evening of 8 th and mass recitation of Gita and Vishnu sahasranamam on 9 th morning at Kurukshetra/ Jyotisar. More than 4000 persons participated in this. Small video clips capturing the events have been uploaded as per the links below This will be of benefit to those who could not participate in the said event com/watch? v=yx_gx6v4ihi portion relating to 18 th chapter mass recitation of Gita at Jyotisar com/watch? v=tt9alfihljc mass recitation of sahasranamam- initial slokas com/watch? v=9wdo-0pji0q portions of gita sattrumurai upanyasam initial part -before sunset with day light at about 6pm com/watch? v=gh9bcmp8dfs gita sattrumurai later part - after sunset with lighting dasan t e s varadhan newdelhi Adiyen Adiyen Had a Bhagyam Of Uploading the Photos of Lecture-demo on Vedas and Research by Veda Varidhi Sri. U.Ve. P. Ramanujachariar Swami and also Our SriSannidhi Srikaryam swamies Pazhaveri Sathakopacharyar swamies SatAbhishekam. google.com/ home Dhaasan

17 Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: Srimate Sri Laksminrisimha Divya Paduka Sevaka SrImateSrIvaNSathak opa SrIranganAtha yatindra maha desikaya nama: Nadadur.Narayanan. Srivatsan Adiyen I hope every one knows about parakalamutt which is one of the oldest mutt like ahobilamuut. which is presently in a very bad status that to the head office and the main branch which is at mysore. Adiyen Have a request with all the group members and also other bhagavathas to help parakalamutt in the reconstruction of the kankaryaparas quaters in Mysore (karnataka Dist) i am here by enclosing the link of the status of the houses in the present status. Request everyone To please libarely contribute in get the gr8 mutt to a very glories and colour full status. google.com/ vasuda.vasuk/ ParakalaMuttStat us# Dhaasan. வற ற இப ந தப பம அர க றள க த த ர க ப நத த ல ப பட ட ச ச க க மவந கர ட ய க ப ப ட. பர த த ச த றம க ர த த சர த ன யசவந இயர டந ர ந த த ன வத ன னவத ம வந வன ச க க வயக க ம அவ ச ன யட ய ல ஸ ர க ஷ ந ப னணப சர ந ள பயர. அயர க க ற ற வ ல இன ன ம ச ன யட ய ல உத யர ஸ ர ய ர. வற வன அதயங கவ வ சச ல க வன. அதற க பன, க க ள க ழ நத த ல உள ந ன தந ழ க ழ ய ல ன இப வ த ட த த என வ இங வக க ண ம. இன ற University of California, Los Angeles (UCLA) சய ன ட ட எர உவபன ன க த க வம: இன ம ப ப ன Brahmans, Society and the State in Colonial and Post-colonial Tamilnadu by Professor Chris Fuller, London School of Economics

18 *A CISA seminar. Brahmans, the traditional caste elite of Tamilnadu, who make up no more than 2.5 per cent of its population, are very well-represented in the IT industry...* Wednesday, October 14, :00 PM - 4:00 PM Bunche Hall Los Angeles, Brahmans, the traditional caste elite of Tamilnadu, who make up no more than 2.5 per cent of its population, are very well-represented in the IT industry and are now among the leading mobile service people of today s global economy. Tamil Brahmans, however, have been unusually successful in the modern world of educated, professional employment from the nineteenth century to the present day, and this paper looks at why this has been so. It argues that a combination of factors, some more obvious than others, all have to be taken into account in explaining Brahman success; most of these factors have been discussed previously, but the literature has tended to focus on some at the expense of others. The first factor is actually anti-brahmanism and the reservations system, which have encouraged or forced Brahmans to look for new opportunities, often outside Tamilnadu. A second factor is the legacy of caste traditions of education and learning, and the Brahmans modern educational success. A third factor is the unusual facility with which Brahmans migrated from village to city and further afield, and then became urbanised quickly. A fourth factor is significant change in the status of women among Tamil Brahmans over the last hundred years. A fifth factor pertains to the Brahmans position in the social structure and their relationships with other castes, in both rural and urban areas. All these factors, which interact with each other, are also constitutive of the Brahmans changing relationship with society and the state during the colonial and post-colonial periods. About the Speaker: Chris Fuller is Emeritus Professor of Anthropology at the London School of Economics. His first fieldwork (1971-2) was in Kerala among the Nayars and the Syrian Christians, and his work particularly focused on kinship among the Nayars, famous for their matriliny. In 1976, Fuller started field research in the great temple of Madurai in Tamilnadu, which is dedicated to the Hindu goddess Minakshi. During the next twenty-five years, he periodically visited the temple to study the priests, whose lives changed radically during that time, although he also did extensive research on the temple s highly elaborate ritual cycle. From , with other colleagues in LSE, Fuller worked on a major research project on regionalism, nationalism and globalisation in India, and his research focused on middle-class company managers and software professionals in the city of Chennai (Madras). From , with Haripriya Narasimhan, he carried out a research project on a group of Tamil Brahmans, focusing on this traditional elite s modern transformation into a migratory, urbanised, trans-national community. Fuller has also researched and written extensively on popular Hinduism and Hindu nationalism, the caste system, the anthropology of the state and other topics. Selected publications (with Haripriya Narasimhan) From landlords to software engineers: migration and urbanization among Tamil Brahmans.*Comparati ve Studies in Society and History* 50: (with Haripriya Narasimhan) Companionate marriage in India: the changing marriage system in a middle-class Brahman subcaste. *Journal of the Royal Anthropological Institute* (N.S.) 14:

19 (with Haripriya Narasimhan) Information technology professionals and the new-rich middle class in Chennai (Madras). *Modern Asian Studies*, 41 (1), pp (co-edited with Jackie Assayag) *Globalizing India: Perspectives from below< ess.com/product_ info.php? cpath=121&products_id= > *. London: Anthem Press * The renewal of the priesthood: Modernity and traditionalism in a South Indian temple < princeton. edu/titles/ 7677.html> *. Princeton: Princeton University Press *The camphor flame: Popular Hinduism and Indian society< princeton. edu/titles/ 7823.html> *. Princeton: Princeton University Press. (Revised and expanded edition.) *Servants of the goddess: The priests of a South Indian temple*. Cambridge: Cambridge University Press. *Cost: Free Seminar* For more information please contact Juliana Espinosa Tel: c...@international. ucla.edu ucla.edu/ southasia *Sponsor(s): * Asia Institute < ucla.edu>, Center for India and South Asia < ional.ucla. edu/southasia>, History< ucla.edu/ history> இன ம ப ப ன OM NAMO NARAYANAYA Dear Bhagavathaas, ADIYEN is blessed by Lord Ranganatha many times in many ways AND also with his DARSHAN, SANNIDHI, TIRUVADI SEVAI. However every time it is new and fresh. Give huge amount of "DAIVA BALAM" (Divine strength). It is my bhagyam to share this with these devout groups. This is Friday just before DASARA. My self and my younger daughter started for SRIRANGAM at 3 PM from our residence. The weather was pleasant with refreshing wind and little cloudy and the journey went through green fields of paddy around LALGUDI. There is little doubt the environment is because of Lord Ranganatha blessing the area, and probably the weather is His direct creation or through the efforts of irrigation departpent which is motivated by Him over past sevaral years from times of kings till today's government. As I always expressed there is definite surprise every time you go there and the SANNIDHI gives add-on strengths.this time too, there was disappointment. We are not able to see the TIRU VADI of Lord and He is covered by a white cloth curtain from neck to feet. I enquired to SWAMI there with a one of disappointment, who could sense my concern and asked me to come again a day before DIWALI for the darshan of Lord's LOTUS FEET. This time it is only NETHRA DARSANAM (See His Thamarai Kann, with no ALANKAARAMS). This too was a blessing. Quckly we finished His SEVAI with SRIPAADA TEERTHAM, TULASI and quickly moved to THAYAAR SANNIDHI. To our surprise, there was big queue and barricades constructed for PAID SEVAI and FREE DARSHAN. The cost is very marginal just Rs 5/- and the difference in time for "DARSHAN" is also very marginal about 15 minutes. But both Main shrine and Thayaar Sannidhi closes at 6 PM for about one hour. So we have some tension whether Lord and Thayaar has wished us and granted.

20 This too is fine because we always think of the divine Parents who are ever merciful to ALL of US. When we see the main shrine at THAYAAR, that was closed. However UTHSAVAR is present at CHANDANA Mandapam, which is recently GOLD plated and lighted with bright YELLOW light. The glitter of THAYAAR TIRUVADI and the MANDAP is for ever to us in the life. This is BHAGYAM for our eyes and my sincere thanks to every one involved for their efforts towards this BLISS. ADIYEN has the BHAGYA of His SANNIDHI once again after couls days on 28 SEP 2009, along with my SON and Daughter-in- law, who came to INDIA on a pleasant surpise CALL from Lord RANGANATHA. Thanking you ALL for your time in reading this. Lord Ranganatha shall bless ALL of US. Ever humble to ALL devotees - Peesapati V V Seetharama Chari Website - net MAAMEKAM SARANAM VRAJA _,_ ADIYEN ATTACHING HEREWITH THE PAVITROTHSAVAM AND ANNAKOOT UTHSAVAM PATRIKAI DASAN KESAVAN SRIRANGAM SRIMAD ANDAVAN PERIASHRAMAM SRI BALAJI MANDIR DOMBIVLI EAST DIST.THANE PHONE: OTHER CONTACTS: , , Add whatever you love to the Yahoo! India homepage. Try now!._,_. Attachment(s) from sribalajimandir 1 of 1 File(s). Pavitrosavam 2009.doc

21 6.Visvamithra arrived VALMIKI RAMAYANA By Dr. Saroja Ramanujam, M.A.,Ph.D, siromani Balakanda Visvamithra sent word through the gatekeepers to Dasaratha who came out to welcome him 'PrathyjjagAma thamhrshto brahmanam iva vasavah,' asindra would welcome Brahma.Visvamithra enquired after the welfare of the king and his subjects and that of Vasishta and others. Dasaratha welcomed him saying that he felt immensely pleased like getting nectar, like a thirsty one acquiring water in a desert, like a man without progeny and like one regained lost wealth, to see the sage at the time when he was thinking of the marriage of his sons. Kamban describes Visvamithra thus: 'mannuyir adangalum ulagum veru amaitthu dhevarodu idam kol nanmuganaiyum padaippen eendu enatthodangiya thuni uru munivan thonrinan.' The sage, who challenged to create another world and heaven along with Indra and devas and Brahma, appeared there. Then Dasaratha asked the sage the purpose of his arrival promising to do what he wanted from him.then Visvamithra who very well knew the possible effect his request is going to have on Dasaratha said that he will tell the king what is in his mind and the word given by the king should be kept."kurushva rajasardhoola bhava sathyaprathsrvah." Visvamithra then started relating his troubles in performing his yajna which is almost in a finishng stage but two rakshasas Subahu and Mareecha polluted the place of sacrifice by pouring blood and flesh on it. Visvamithra said he could very well destroy them by his yogic power but he will be wasting his penance and also because he has taken a vow of eqquanimity during the performance of sacrifice. Then Visvamithra dropped the bombshell by saying that Dasaratha should send Rama with him to protect the sacrifice.valmiki through the words of Visvamithra praises Rama as 'ramamsathyaparakramam kakapakshadharam Sooram,' Rama is truly invincible, valiantand handsome with his forelocks. Kamban skips the description of the details about the obstruction to the yaga and simply makes the sage say that to destroy the two miscreants who obstruct the yaga Dasaratha should send Rama which was to Dasaratha tantamount to asking his own life."nin siruvar nalvarinum kariya semmal oruvanai thandhidudhi" ena uyir irakum kodumkootrinulaiyacchonnan.' He did not even mention Rama by name but said you give me the dark complexioned son of yours which of course left no doubt in the mind of Dasaratha whom he referred to.dasaratha, says Kamban, felt like the one who being blind got his sight only to lose it again.'kann ilan pettru izandhan ena,' In Valmikiramayana Dasaratha argues with Visvamithra that Rama is a young boy and will not be able to face the rakshasas and the sage tried to convince him by saying that he was there to protect Rama and also that Rama was capable of killing not only these two but all rakshasas.he said that Rama was going to get glory by this and will be benefitted in many ways, of course having in mind the breaking of Sivadhanus and Seetha kalyanam.then

22 Visvamithra assured Dasaratha that no one else except Rama can kill the asuras and asked him not to be diffident due to attachment towards his son. Then Visvamithra said 'aham vedhmi mahathmanam ramam sathyaparakramam; vasishtopimahatheja ye cheme thapasi sthithah.' meaning "I know Rama and his greatness and so does Vasishta and other sages here,".implying that Dasaratha does not have the jnana to understand the true identity of Rama..And Visvamithra asked Dasaratha to send Rama with the permission of Vasishta and others. But Dasaratha was not convinced and argued again saying he himself will come with his army and them on hearing that the rakshasa were sent by Ravana said that it is impossible even for him to fight the forces of Ravana and how wiuld Rama who was not even sixteen then do it and finally concluding his talk by saying that he would not send Rama which angered the sage. Here the poetic skill of Valmiki can be seen in the usage of the word 'rajeevalochana' with reference to Rama. Visvamithra used the word in its usual sense of lotus-eyed or perhaps implying that Rama is none other than the lotus-eyed Lord Narayana, in asking dasaratha to give Rama to him for ten days to protect his yaga, 'dasarathram hi yajnasya ramam rajeevalochanam,' But in refusing to give Rama Dasaratha used the same word, 'oona shodasa varsho me ramo rajeevalochanah,' which has deeper signofcance.the lotus closes in the night and similarly being a lad of not even sixteen years Rama will sleep in the night. The rakshsas on the other hand are known to roam around only in the night. So it is not possible for Rama to fight them. Hearing the refusal of Dasaratha Visvamithra got angry and said it is unusual for one born in the clan of Raghu to go back on his words after promising to do what the sage wanted and said 'mithyaprathijnah kakuthsttha sukhee bhava sabandhavah,' May you live happily thus swerving from your promise along with your relatives, which, said in anger was tantamount to a curse and remembering the history of the sage whole world became afraid. Vasishta intevened and advised Dasaratha to send Rama reassuring him about the safety of Rama and also extolling the greatness of Visvamithra and reminded Dasaratha of the glory of his own clan in which no one has ever broken his word once given. Then Dasaratha obeyed the command of his guru and agreed to send Rama with Visvamithra. Kamban's Dasaratha never argued in length but immediately said that he will not send Rama and the his refusal., the anger of the sage and the advice of vasishta were all told by Kamban in one verse each. 7.Rama leaves with Visvamithra Dasaratha called Rama along with Lakshmana and Rama followed Visvamithra obeying the command of his father. Valmiki describes the scene thus:'visvamithram mahathmanam thriseershou iva pannagou anujagmathurakshudhrou pithamahamivasvinou' Visvamithra walked in front and Rama next followed by Lakshmana and they are compared to Asvinidevas following Brahma.With their bow and quiver on either side they looked like three headed serpents. Kamban describes this scene : kunram ponru uyar tholil kotravil onru thanginan ulagam thanginan Rama was carrying his bow on his mountainous shoulders and he is refereed to as 'ulagam thanginan,' the supporter of the world meaning the Lord Narayana or to imply that by wielding the bow he has started on his mission of saving the world being the support of the world. After they have walked some distancevisvamithra wanted to instruct the manthra to ward off hunger and thirst. valmiki says 'ramethi madhuram vaneem visvaamithrobhyabhashatha.' Visvamithra called the name of Rama which was sweet to his ears as Thtyagaraja says, 'vararamanamamane khandasarkara, ramanama is like sugarcandy.' It shows that Visvamithra was savouring the taste of Ramanama on his

23 tongue and relishing it.then he taught the manthras bala and athibala to Rama which will prevent fatigue, change in physical stature,fever and any trouble from the rakshasas during sleep etc.not only that, but the whole world will be under his control and he will be unparalleled, said the rshi,instructing the manthras to Rama. Then Rama instructed them to Lakshmana.Thus they reached the southbank of the river Sarayu and spent the night there. The next morning Visvamithra woke up Rama with the famous words, 'KousalyasuprajA rama poorvasandhya pravarththe; utthishta narasardhoola karthavyam dhaivam Ahnikam, son of kousalya,the morning has dawned. Get up, oh tiger among men, and do your daily rituals.' This sloka is used in temples even today at the time of suprabhatham, especially in Thirumala.Commentators have seen significance in each word of this sloka. KouslyAsupraja- the offspring of Kousalya, Visvamithra calls Rama. This may be to praise Kousalya as being more evolved than Dasaratha, because even after Visvamithra has said 'aham vedmi mahathmanam ramam sathyaparakramam,' that he knew the real identity of Rama, Dasaratha was not conviinced and said 'duhkhenothpadhithaschayam na ramam nethum arhasi,' that Rama was born after great penance and Visvamihtra cannot take him away. But Kousalya did not say a word, which presumably Valmiki would have recorded, if she has expressed her concern. This can be seen even when Rama went on exile. Dasaratha could not bear the separation but Kousalya stoically endured it. Rama- the word denotes attractive form which delights the heart. So Visvamithra on seeing Rama while he is sleeping loses his heart at the beauty of it. PoorvA sandhya pravarthathe-rama was born to Kousalya like the Sun at the dawn. This time is like dawn, says Visvamithra because as the sun dispels the darkness Rama has started on his avatharakarya, namely to destroy the rakshasas. The great scholars who give discourse on Ramayana say that Visvamithra had the darsan of the Lord Narayana on AdhisEsha in Rama at this time and hence the word poorvasandhya may mean the rising of the awareness of bhagavathsakshathkara of the sage. UtthishTa --dhaivam Ahnikam- this serves as the reminder for Rama about his task for which he has taken incarnation.*'visvamithra was always competing with Vasishta and the real puropose in taking Rama along with him must be to enjoy the company of Rama in the capacity of being a guru like Vasishta and also to outdo Vasishta in settling the marriage of Rama!'* (*heard in the discourse on Thyagaraja ramayana by MaduraiTNSeshagopalan) Then they reached the place where the river Sarayu joins with Ganges and went to Kamasrama,the place, where, in the previous kalpa, the god of love was burnt by Lord Siva.There were many sages who were doing penance there and they came to know through their yogic perception that Rama has come there with Visvamithra.and foresaw the destruction of Thataka and felt happy. Next morning they crossed the ganges in a boat and reached a fierce uninhabited forest. Rama wanted to know the reason for the place being so and Visvamithra told him that it was a fertile land earlier but has become so due to the demon Thataka. and her son Mareecha. Thataka was the daughter of Sukethu,a yaksha of good character, and was given a strength equal to 1000 elephants by Brahma. She was married to Sundha who incurred the displeasure of the sage Agasthya who killed him by his yogic power and Thataka with her son Maricha started to attack the sage who cursed them both to become rakshasas.then the two of them started killing everyone and destroyed that place which became a terrible forest.visvamithra told Rama that he had to kill this demon Thataka and Rama said he will do the bidding of the sage whatever it is as it was the command of his father to do so.

24 SRIVAISHNAVISM DVIYA PRABHANDHA PAASURANGAL. KULASEKARA AZHWAR S PERUMAL THIRUMOZHI. THIRUMOZHI V. PAASURAM 4. vallal aruththuch chudinum maruththuvan pal malatha kadhal noyalan pol mayaththal meelath thuyartharinum vittruvakottumma! nee AlA unatharule parppa nadiyene.

25 . SRIVAISHNA VISM CHAPTER - 1. SLOKAs - 6 & 7. yudhamanyuscha vikratha uthamoujascha veeryavan soubhadhro dhroupathesyascha sarva yeva maharathah: II THERE ARE THE MIGHTY YUDHAAMANYU, THE VERY POWERFUL UTHTHAMAUJAA, THE SON OF SUBHADHRAI ABHIMANYU AND THE SONS OF DHROUPATHI UPAPANDAVAAS. ALL THESE WARRIORS ARE GREAT CHARIOT FIGHTERS. asmakam thu visishta ye thanibhodha dhvijoththama I nayaka mama sainyasya samjnartham thanabrami the II BUT FOR YOUR INFORMATION, O BEST OF THE BRAHMANAS, LET ME TELL YOU ABOUT THE CAPTAINS, WHO ARE ESPECIALLY QUALIFIED TO LEAD OUR SIDE. ***************************************************************

26 1. ONE IS NOT EMPERUMAN S STAGE : A. vyuham B. vibhavam. C. archanam D. antharyaami. 2. ONE IS NOT yoga : A. bhakthi. B. gyana. C. sirasaasanam. D. sankya. 3. ONE IS NOT belong to sanakaathi munivar list : A. sanakar. B. sananthar. C. sanaadhanar. D. naradhar. 4. ONE IS NOT belong to navagraha : A. chukran. B. rudhran. C. chandran. D. bhudhan. 5. ONE IS NOT a svargavaasi : A. Bhogar. B. thaanavar. C. thaithyar. D. kathraveyar. 6. One is not a yuham : A. kritha. B. dhvaapara. C. threthaa. D. krishna. 7. ONE loka IS NOT below EMPERUMAN S NAAbY : A. mahabalam. B. rasaadhalam. C. thalaadhalam. D. paadhalam. 8. ONE loka IS NOT AbOVE EMPERUMAN S NAAbY : A. bhoor. B. bhuvar. C. dhanar. D. mahar. 9. ONE IS NOT belong to nava varsham : 10 kuchadveepam. B. jambhudveepam. C. saakadveepam D. paadhaladveepam. 10.one is not belong to nava varshangal : A. Hari. B. guru. C. bhaarada. D. saadharana. ********************************************************************* ANSWERS FOR LAST WEEK JUMBLE : IYPPASI; ACHITTHIRAI; KAARTHIKAI; VAIKAASI; AADI; MAASI; THAI; AANI; PURATTAASI; IYPPASI; AADI; CHITTHIRAI; AANI; IYPPASI; KAARTHIKAI; THAI; AAVANI; IYPPASI; IYPPASI; MAARGAZHI ; CHITTHIRAI ; MAASI. DASAN, POIGAIADIAN. S R I V I S H N U S A H A S R A N A M A M A M.

27 . Respected Swamy, WANTED BRIDEGROOM. ******************************* I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving 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 Respected Swamy, I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving 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

28 ******************************************* WANTED BRIDE. SRIVATSAM VADAGALAI APRIL 80 BORN TIRUVONAM BSc (NAUTICAL SCIENCE) MBA( ISB HEDARABAD) EMPLOYED IN DELHI(GURGAON) CONTACT PHONE NO , CELL K V Srinivasan 20 NORTH AVENUE IIT CAMPUS NEW DELHI PH , CELL SRIRANGAM TEL NO 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 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

29 Srimate Sri Nigamanta Mahadesikaya nama: Desika Stotra Patas The Desika Stotras are divine and voice of God himself. Swamin s composing were blessings of Lord Hayagriva. Swamin was impressed by Divyadampati s darshan in various Divyakshetras and Swamin had composed 28 stotras about Divyadampati in various occations. Chanting of those stotra patas will sure enlighten us and can have the blessings of Sri Bhagavad Bhashyakarar. When adiyen visited Sri Ahobila Mutt Veda Divyaprabanda Sastra Patasala, Madurantakam established by HH Injimedu 42 nd Azhagiya Singar of Sri Ahobila Muth during July 2005 came to know all the students are able to chant all the stotrapatas of Swami Desikan and they recite according to the star. Kindly do parayanam and have the blessings of Divyadampati, Sri Bhagavad Bhashyakarar and Swami Desikan. Sl. No. Star Stotrapata to be chanted Divya Kshetram 1 Aswini Hayagriva stotram Tiruvahindra puram 2 Bharani Bhoostuti, Vaikunta gadyam 1 Srirangam 3 Krithigai Dehalisa stuti 4 Rohini Gopala vimsati Tirukovalur 5 Mrgasirsham Garuda Panchasat Garudan-Srirangam 6 Tiruvadirai Yatiraja Sapthati Sriperumbudur