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

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1 1 OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA : SRIVAISHNAVISM No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES. வயணயளக யளழ ந தழட ளம ம ய வமந தழட வயளம,வயணயத வதக களத தழட ளள ம உவமத தழட வயளம. Estd : Issue dated Tirumazhisai Koorathazhwar Embar Editor : sri.poigaiadianswamigal. Sub editor : sri. sridhara srinivasan. EDITORIAL BOARD : SRI. V.C. GOVINDARAJAN & SRI. A.J. RANGARAJAN. Flower : 8. Petal : 39.

2 2 SRIVAISHNAVISM Table of Contents அந த ன அயதளப பகசழனம, பளய வகனட னளன FROM THE DESK OF Dr. SADAGOPACHARIAR SWAMIGAL PANCHANGAM சழந தழக க, சழர க க. VAARAM ORU SLOKAM LETTERS FROM OUR READERS ESSAY ON GITA BY Sri. CHINNASWAMI. Guide to 108 DIVYA DESAMS Tamarapu Sampath Kumaran DHARMA STHOTHRAM By Arumpuliyur Sri. Rangaran SRIMADH BHAAGAVATHAM Yadhavabhyudhaya of Vedanta Desika by By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siroman Prapanna ParitrANam - Geetha Rangarajan PALS UVAI VIRUNDU TIT BITS.DO YOU KNOW Brain Work5 DIVYA PRABANDAM SRI NARASIMHA DARSHANAM The Wisdom of Krishna Through Select ahaavaakhyas in the Gita Sermon BY Thotalam Chellaswami Srimadh Bhagavad Gita Ivargal Tiruvakku Matrimonial

3 3 ஒம வநள கயவத ய ஷ யக வறளன ந: ஸ ர வயஷ ணய றம வயணயர கள க கள வப யளபப த தழவக. வயணய அர த தஞ சகம க ள யட ய ல. வயணயன என பசளல ழற க அர த தம ஐந த க ட ளக க ல பசளல ட கழத ) 1. பதய யத த ள பதய யம பபதய யம ளபளனணவவன பதய யபநப வளற ற யன வயணயன. 2. எல ள உன ர கவய ம தன ன ன ர வளல வண யவ எல ளர ல ம சளச சழந த வயணயன. 3. உட க வக இமந தயன வகவளல நற யர க ன இட க கண கவயவ வயணயன. 4. நத, னளல க கழ சளத ய க உணய வத தய ப வயற எத வ ம ய ர ம ளதயவ வயணயன. 5. பதய யத தழன ம வநளயன தம ஆச சளர னவபன பநய னளக யளழ யவ வயணயன. தளறன, பளய வகனட னளன.

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

5 5 SRIVAISHNAVISM அந த ன அயதளப பகசழனம. பளய வகனட னளன. இதவப ட க களத அயள நளநழனளர, வகளம பகளண ட உவடனயர ளத -வககவ ய சழபனழன ழவத தவளத, அவய றர ங களக நளழனத. க னதழபளஜர ம, அயர சவடர கள ம, பகளங க பளட ட ன டம ய வடபற ற க பகளண ட நழதழளனர, ஸ ர சளக பளநம ம தழன இடங கள க க எழ ந தர -ளர. தம தழர யட கவ ஆச பன த தயர கள க க, ஞ ச சம ஸ களபளதழகவச பசய ய த த ய சழஷ டளத - வயத க பந தங கவ எல வளர க க ம உவதறழ-த தளர. அயர க ல நழகவ ம ம க னநளயர யட கம என யர. க அங கழர ந த, சழங க-னபம பசன ளர. அங கழர ந வளத வசளம நன ன கழ த தழல னழ னழ த த, அயன நளண டளன என பசய தழ யந தத. க சழங கர வகளன ழழர ந த, பதளண டன ர, எழ ந தர ளர. அந த வதறத த நன ன சநணநதத வதச வசர ந த ய ட டவதயபளனன, நகவ சளசம ட த தழர ந தத. நந தழபயளதழ-களல ம ம ட னளத ழவன ல, நன ன ம, அயன த ய ம சழர பசளல க வகட ட, எம பர நளளர டம வர ல யந த ப பளர த தழத த க பகளள, அயர ம நன ன அபண நவக க ச பசன ற அயர வடன ஸ ர ளத த ர த த-த வத அந த பண ந த பத த த, க ட க க ம ட ய ம பசய ன, அந தப பண -வணப ட த தழர ந த சளச ய கழ, அயள எம பர நளளவப ய ழ ந த யணங கழளள. அதவக கண ட நன ன ம, அயன நவய ய ம நழக சந வதளரத த டன, உவடனயர டம, இன ற ம தல, எங கவ உங கள சழஷ -னர களக ஏற ற க பகளள வயண ட பநன ற ப பளர த தழக க, அயர ம ஏற ற க -பகளண ட நன ன க க ய ஷ ண யர த வதயபளனன என பனவபச ச ட ட அர ளர. இதவக வகள ய ய ற சநணர கள, எங கள சழஷ னவப எப ட ங கள உங கள சழஷ னபளக ஆக கழக பகளள ளம, எங கள டன யளத- த தழற க யந த பஜன த தப க தளன டக க ம. என ற ன பளன பம சநண க ர க கள எம பர நளளவப யளதத தழற க அவமத தர. பதளண டன ர -ம நற ற ம சழஷ னர கள, ஸ யளநழ உங கள அயதளப பலஸ னத வத இந த உகம அழய ம ளள யந த ய ட டத. அதவக களண ய ம என ர. வநவ ட ய ங கள. பதளடர ம.

6 6 From the desk of. SRIVAISHNAVISM Sri Ranganaatha Mahimai: Sri ANDAL- Sri RanganAthar ThirukkalyANam Part 7.2 MangaLa SnAnam & wearing of the Koorai Pudavai *********************************************** After NischiyathArtham and reciting of the four manthras referred to in the previous posting, Sri RanganAthA prepared ANDAL for the mangala snanam and the wearing of the new wedding saree. The five Veda manthrams used for the ritual bathing ( mangala snanam ) of the bride are addressed to SavithA devan, Sooryan, VaruNan, devas and holy waters.

7 7 Japam is made with these manthrams and the sanctified water resulting from that japam is used to bathe the bride. The first manthram ******************* hiranya varna : suchaya: paavka : prachakramurhithva avadhyamapa: I satham pavithra vidhathahyasu tapishtva devassavitha punathu II Oh Bride! May the SavithA bhagavan purify you with these waters that are golden in color and are pure. They remove the blemishes on contact and banish any dhoshams in the bride. Hundreds of sanctified and auspicious objects emanate in this world because of these sacred waters. The Second manthram ******************** hiranyavarna: sucha: paavaka : yaasu jaatha kasyapo yasvagni: I yaa Agnim garbham dhadhire suvarnas taastha aapas saggusyona bhavanthu II May those waters that hold inside them Agni, may those waters from which Sooryan emerges, may those waters from which Agni arises, may those sacred and golden waters confer on you sukham and concordant life with your bridegroom! Third manthram *************** yaasagum rajo VaruNO yaathi madhye sadhyanruthe avapasyan jananam I yaa Agnim garbham dhadhire suvarnas taastha aapa: saggusyano bhavanthu II May VaruNA, the king of waters, who moves amidst people witnessing their good and bad deeds, may those fair colored waters associated with VaruNA containing Agni inside them grant you sukham and auspicious union with your bridegroom. Fourth manthram **************** yaasam deva dhivi grunvanthi paksham yaa antharikshe bahudha nivishta I yaa Agnim garbham dhadhire suvarnas taastha aapa: saggusyona bahvanthu II May those waters selected by the devas containing Agni inside them for the consumption of the celestial beings and may those devas positioned in the interspace between the earth and the sky bless you to realize sukham and happy union with your bridegroom.

8 8 Fifth manthram *************** Oh bride! May these auspicious waters cast their benovolent glances in your direction! May they touch the skin covering your body with their auspicious forms! May these pure waters that soften ghee confer on you sukham and concordance with your beloved one. The reference to Agni residing inside water has been elaborately dealt with in the earlier Soorya NaarAyaNa manthra postings. Wearing of Koorai pudavai after Mangala SnAnam *********************************************** The bride now wears the new wedding saaree to the acoompaniment of the Rg veda manthram( I.10.12): pari tva girvano gira ima bhavanthu visvatha: I vruddhayumanu vruddhayo jushta bhavanthu jushtaya : II Oh Lord IndrA! You are reached by auspicious sounds. Just as the new saaree covers the body of this bride, may our salutations cover you intimately. May our praise couched in words with artha pushti reach You! May those words of praise become objects of your joy! The Veda Manthrams have many layers of meanings. The very same manthram quoted above changes meaning, when they are addressed to the very same IndrA in another context : May our eulogies and invocations spread far and wide! may they celebrate your glory all around and may your blessed devotees dedicate their lives to making the world happy and prosperous! The tying of the waist of the bride with darbha rope *********************************************** After the bride came back to the wedding canopy then Sri RanganAthA repeated the manthrams recited by the purohithar, chathurmuka BhrammA : aasasatha soumanasam prajagum soubhagyam tanum I AgnEranuvrathA bhoothva sathnahye sukruthaya gam II (Meaning ): This bride ( GodhA devi ) stands in front of Agni with a pure mind and is praying for a blemishless mind, good children, the state of soumangalyam and a disease free body and is ready to follow her bridegroom ( RanganAthA ) to perform the agni samskaarams prescribed for gruhasthas. I tie this dharbha rope around her waist for the purpose of the auspicious ceremony of marriage. Seating of the bride and the bridegroom in front of the Agni ****************************************************** Next, Sri RanganAthA took the right hand of His bride and led Her to the western side of the sacred Agni guntam and seated Her on a new mat ( pattu paai ) on the southern side and then

9 9 seated Himself on the northern side of theb mat. Now, the purohithar recited the Rg veda manthram ( ) inviting GodhA piratti to be the head of the household of Sri RanganAthA : pusha tvetho nayathu hastha gruhyasvina tva pra vahatham rathena I gruhan gaccha gruhapathnee yathaso vasini tvam vidhathama vadhasi II ( Meaning ) : May pusha ( one of the 12 forms of SUryan ) give You his hand and lead You by showing the way to Your new house. May Thou be carried by the Asvini devas in a covered wagon to the house of Sri RanganAthA. May Thou become the queen of that household and become the aandu aalum ANDAL and conduct all the auspicious rituals prescribed for gruhasthas! *** ANDAL's own description of the MangaLa snanam and the entry to the wedding hall : BhrammA, PeriyAzhwAr, saptha rishis and the other assembled Veda siromanis recited the udaga santhi manthras and sanctified the waters assembled from the four corners of Bharatha desam. Then they sprinkled those sanctified waters on ANDAL's head and united Her hand with that of Her Lord with a kankanam ( Kaapu/RakshA Bhandham). ANDAL describes this beautiful scene in the next Paasuram : narrisait theerthang konarnthu nani nalki parppanacchittargal pallar yedutthetthip pupunai kannip punithanodu yenrennaik kappu nann kattak kanak kanden thozhi naan In Her Next Paasuram, ANDAL describes how she was led to the kalyana mantapam by beautiful young damsels,some carrying auspicious lamps with lustre equal to that of the rays of the Sun and others holding golden kalasams in their hands : kathiroli dheepam kalsamudan yenthi chathirla mangayar taam vanthu yethir kolla MathurayAr mannan adi nilai thottu, yengum athirappuhuthak kanak kanden thozhi nann We will continue in the next posting the Maangalya DhAraNam, PaaNigrahaNam and the sapthapathi functions. Daasan, Oppiliappan Koil VaradAchAri Sadagopan

10 10 PANCHANGAM SRIVAISHNAVISM FOR THE PERIOD FROM Thai 23 rd To Thai 29 th MON Thai 23 Caturdasi A / S Punar / PUsam TUE Thai 24 Pournami S PUsam / Ayilyam WED Thai 25 Pradamai S Ayil / Makam THU Thai 26 Dwidiyai A / S Makam / PUram FRI Thai 27 Tridiyai S PUram / Utram SAT Thai 28 Caturti M Utram / Hastam SUN Thai 29 Pancami A / S Hastam / Citirai ************************************************************************************************ Mon Embar Vaarshikam Tue Thai PUsam / Kaanchi Anantha Saras Theppam Thu Thirumazhisai Azhwar Vaarshika Sun Koorathazhwar Vaarshikam. Subha Dinam : Thu Star / Makam ; Lag / Meena ; Time : 9 to A.M. Dasan, POIGAIADIAN.

11 11 சழந தழக க. SRIVAISHNAVISM இ யர ணளஸ பந தர நம ற ழ இந தயளபம ளர க களம. யர ணம என ளல ஜளதழ, க ங கள,. அவய ப பளஹ நணன, க ஷத ர னன, வயஸ னன நற ற ம ச த பன எ ளன க யவககள உண ட. எம பர நளன தநத கயத கவவத ன ல தளவந இந த ளன க யர ணங கவத வதளற ற ய த ததளகக க ற கழளர. அயர ளதத தழழர ந த ச த பர கவய ம, த வட ன ழர ந த வயஸ னர கவ ய ம, னஜத தழழர ந த க ஷத ர னர கவய ம, ம கத தழழர ந த ப பளஹ நணவய ம வடத தளர. ஆளல அயர அயர கள க க ள எந த வதத வத ய ம ளர க கய ல வ. களபணம எல வளர வந அயர வடன க மந வதகள தளன. எய பளயத தன க மந வதக ல ன ற சத தழ ன ற தளமந தத என ற ளர ப ளர கள? வயண ட பநன ளல பநழந த க மந வதக டம அக கவ அதழகம களட ட யளர கள. அத வளல ச த பர கள க க த தளன எம பர நளன கர வணவன அதழகம களட ட கழளர. அயர கள தளன ர ளட ட ன ம த பகல ம வ! அயர கள தங கள பதளமழவ சர யப அக கவபய டன பசய த பகளண ட தன வ யணங கழளவவளத ம அயன அயர கள க க தன வவன தந த ய ட யளன. அதற க ர தழர ளணள ழ யளவப உதளபணம. அப ட பனன ளல இந த ஜளதழவதங கள எப ட வதளன ழ. இவய ந தளல ஏற ட த த வயகவ! ஜளதழகள இல வனட ளப ள என ற எந த வயவன ல ளட ளவபள, தழபளய ட இனக கங கள ப பள ஹ நணத வயரத தழல இங கழர. நற அபசழனல கட சழகள ம வசர ந த பகளண ட. இவய தநழழ ளட ட ல தளன. இன ற பதர ய ற க பதர ஜளதழபனர க ல கட சழகள. ஜளதழ ளர த த வயட ளர கவ ழற த த யத, ஜளதழ பனவபச பசளல ழ ஒட ட வகட த இவயபனல ளவந தநழழ ளட ட ல தளன. உண வநன ல ப பளஹ ணர கள தளன வதம ளர க களநல தன வயவ ய ண ட தளன ண ட என ழர க கழன ர. என அயர கள அழய ல சழந தயர களக ய ங கழனத பளர க கய ல வ. இன ற ஜளதழகள நவந த பகளண ட யர கழன. பளர ள க ல கப டம பசய யத வளன ற பதளமழழல கப டம, ஜளதழக ல ம கப டம. ப பளஹ நண ன தர நம வயதம கற த, வயதம கற ப த, த யத, னளக னஞ சங கள பசய யத. இன ற எத வ வந வடம வன ல இல வ. இர ந தள ல ம அயர கள ய வ வபத தழல அயற வச பசய னளவந! க ஷத ர னர க ன தர நம, வடக ல வசர யத, வளர

12 12 ட யத, ளட வடக களப த. இயர கள ம இன ற தபட ட வயவகவச பசய கழளர கள. க வந த க ஷம ய ட ட ற க ர யபளயத பளண யத தழல வசப ளம, வசர க க ம னவயண ட ம. வயஸ னர க ன தர நம, வர வநனள ம வக ல ய னளளபம பசய யத. இன ற இயர கள நட ட நள ய னளளபம பசய கழளர கள. எல ளஜளதழன ர ம ய னளளபத தழல இங கழய ட டளர கள. வளட ட அதழகநளத, வர வநய ம களற ழல ந த ய ட டத. ச த பர க ன தர நம யனழல உழ யத, ன ர பசய யத. இயர க ல ம ர இன ற ட த த ய ட ட வயற வயவ கள க க ச பசன ற ய ட டளல ம, ன ர பதளமழவ நட ட ம இயர கவ பசய யத ஆற தல அ க கழன த. அன ற தழர.பளஜளஜழ அயர கள நந தழர னளக இர ந தவளத, நளணயர கள க க, அயர கள ட க க ம ளடங கவத தய ப அயபயர க த பதளமழவக கற க ம ளட தழட டத வதய ம பகளண ட யந தளர. ஆளல ஏவள பதர னய ல வ க யந த அபசழனல யளதழகள அதவ வடம வன ல பகளண ட யப தனங கழர. ல யற வ ஏற க க டளவத! சழர க க. இத உண வநன ல டந த சம யம. ஐம த ஆண ட கள க க ம ன அட வனன கழபளநத தழற க ச பசன ழர ந வதன ழய ரனநளக. ஜந ந தளவபக களண வயண ட ம. அயர ளனக கர க த வதச வசர ந தயர. வளக ம யமழன ல அட வனன க க தளகநளக இர க கவய அங க கழணற ழழர ந த தண ண ர இழ த த க பகளண ட ர ந த பண நண ன டம வகட வடன. அயள க டத தழ ழர ந த வப சர க க, அட வனன இர வககளல ம ஏந தழ க ட த த ய ட ட, ஜந ந தளர ய ட ட ற க ச பசன வன. அயர டன வசழக பகளண ட ர ந தவளத அயர க க ய க கல எட த தத. உடவ ர பண நண க யவன ல ர பகளண ட யந த ட ட, தவழநழர ந த அயவப ளர த த ஜந ந தளர, சவ ளவன உன வகனளனளர யளங கழ க ட ப ள என ற க ழனத டன, க யவவன ட ங கழ தண ண வப அயள ம கத தழல ய சழளர. களபணம அயள கவழ சளதழ பண ணளம. அயவ அட வனன ளர த வதன அயள வயற னளர நழல வ னளர டம அட வனன தண ண ர யளங கழக ட த வதவ அயவதளன. அட வன ன க க சழர ப னதளன யந தத. அயவள ஐனநளர கவ பயளன ல வ என ற ம ண ம ண த தட ச பசன ளள அட வனவ ளர த தட வன..இந தப க தழன ல யர ம பனர கள சம யங கள னளவ ம கற வவன. அவய எயவபய ம க ழப ட ய அல.

13 13 SRIVAISHNAVISM VAARAM ORU SLOKAM SWAMY ALAVANDHAR S STHOTHRA RATHNAM (THE GEM OF HYMNS) SlOkam 52. vapuraadishu yoapi koapi vaa gunata: asaani yataa tataavidha: tad ayam tava paada padmayo: aham adyaiva mayaa samarpita: Swamy Adidevananda s translation: Whatever might be the nature of the body and the organs I am endowed with according to the GuNaas of Prakriti, I am offering them this very moment at Your Lotus-feet, as also what is denoted as I in me.

14 14 SRIVAISHNAVISM LETTERS FROM OUR READERS SRIVAISHNAVISM KAINKARYASABHA NEWS : AHO BAGYAM On sunday I had an opportunity to submit six books released by Sri Vaishnavism,to Sri Sri Sri Srirangam Srimad Andavan Swamigal.I have observed that moment in this way. As a Great Visishtadwaita authority HIS HOLINESS felt much happiness on seeing the book released by our Sri Vaishnavism. As a pious natured Acharya sarvabowmar, HIS HOLINESS had kind look at the contents in the book with much interest. As a Poorvasramam Tamil scholar, HIS HOLINESS suggested some grammatical errors in the book. As a savior of parampara HIS HOLINESS blessed with Manthra akshadai. When I told HIS HOLINESS in my humble prayers to guide us, in all our endeavors HIS HOLINESS wore a smiling face immediately. AHO BAGYAM A.J.Rangarajan. HIS HOLINESS SRI VANAMAMALAI JEEYAR SWAMIGAL WAS IN GURGAON LAST WEEK. THOUGH ADIYEN COULD NOT MEET HIM, ADIYEN REQUESTED OUR SABHA MEMBER Smt. SOWMYARAMESH TO SUBMIT OUR KAINKARYA SABHA PUBLICATINS TO HIS LOTUS FEET. SHE MET H. H. SWAMIGAL AND SUBMITTED THE BOOKS AND RECEIVED HIS BLESSINGS AND MANTHRA -AKSHATHAI. POIGAIADIAN.

15 15 SRIVAISHNAVISM Gita The Wisdom of Krishna Practical Guide to Right and Happy Living: In Twenty - Seven Self-contained Essays: Thotalam Chellaswami, Trustee, Srinivasa Gita Satsangh Trust (Retir20. The Law of Least Effort: Retd Senior I. E. S. Officer Govt. of India and Senior Advisor UN (ILO): 6. If the three tattvas are beginningless though seemingly different and distinct, there should be an integral, intimate and inseparable relationship between the three tattvas, because there cannot be more than one beginningless, separate and independent entity. Also the three tattvas must have come into existence at one and the same time with an intimate and inseparable relationship between them. This being so, what is the place of jeeva (individual soul) and the manifest world of matter in this situation? What exactly is this intimate and inseparable relation between the three tattvas? Before discussing this integral, intimate and inseparable relation between the three tattvas, it may be in order to define body (s areera), in a general sense, which would help a clearer grasp of the intimate relationship between the Brahman and the Universe (of things and beings). After critically examining various definitions of the term, S ri Ramanuja offers the following generalised and universal definition: Any substance which a sentient self can completely control and support for its own purpose and which stands to the self in an entirely dependent relation is called its (of that sentient self) body (s areera)

16 16 and always firmly attached to the sentient self and exists due to the will of the self and exclusively for the purpose of the self. The three concepts used to explain comprehensively the organic relationship that exists between the Brahman and the Universe of cit (purusha) and acit (prakriti) are: (1) aadhaara- aadheya (the sustainer and the sustained); (2) niyantaa-niyaamya (the controller and the controlled); and (3) s eshi- s esha (the self- subsistent and the dependent): So it may be stated that purusha cit (the individual soul) and prakriti acit (matter), constitute the body of the Deity (the Purushottama) as the above stated three conditions are satisfied in this relationship. It is perhaps to emphasise the subtle aspects contained in his terse observation (13.19) discussed above that Krishna used the term viddhi twice. All these observations would become clear as we complete the discussion of this essay. For the present it is enough to state that the relation of the individual souls (cit) and matter (acit) to the Deity or Brahman is that of a body to its Soul or that of a mode to its substance. These tattvas are neither one nor are they three nor are they the same nor are they independent. At the macro level, the two prakriti (acit), constituting the entire realm of matter in the universe and purusha (cit), constituting the aggregate of all jeevas, are inseparably connected (as the body of Brahman), with the Brahman, as its inmost Soul. Brahman sustains, activates and utilises prakriti and purusha (the two constituting its body) in a relation of utmost intimacy and inseparability. This relation is exactly of the similar nature as between the jeeva or the individual soul and its body at the micro level. It is only under this type of relationship stated above, that purusha and prakriti can also be considered as aadhi and anaadhi, as is certainly the case with the Brahman and the three must have come into existence together and at the same time. Krishna develops this basic relation between the tattva traya in chapters 7, 8, 9, 13 and 15, in different contexts with amazing consistency. These ideas will the presented in the sections to follow chapter by chapter appropriately connecting them to bring out the continuity of the various ideas, with the minimum amount of repetitions, which are inevitable in such a survey of this kind. 7. Deity and His Sovereignty in brief: This universe is pervaded by Him in His Unmanifest Form (9.4). He exists supporting the whole universe with a fraction of Himself (10.42). Thus He is immanent and transcendent. He is seated in the hearts of all beings controlling them from within (18.61). There is nothing higher than He. His pervading everything does in no way make Him a prisoner within them. For His will is their support from without and His pervasion their support from within, as of the beads of a rosary on a string (7.7). Just as He is the inner soul of all beings, He is present in all differentiated things and values as their very essence (7.8 11). All beings are in Him, but He is not in them. This is Divine mystery. As the mighty air moving everywhere ever remain in space, even so all things and beings abide in Him (9.4-6).

17 17 8. The chapter seven brings out the most intimate and inseparable - s areera-aatma (body-soul) relationship, between the three basic tattvas prakriti, purusha and purushottama (Brahman). The two natures - the insentient matter (prakriti) and the sentient jeeva bhoota (purusha) the embodied individual souls in their aggregation, constitute the body of Is wara, the former constituting the gross and the latter the subtle aspects of His body as is the case with the human body. Brahman or the Purushottama is the indwelling soul of this cosmic body Paramaatma. Now it is clear that Brahman is the cause and the universe of things and beings including their souls, the effect and also that Brahman is not identical with the individual souls. In other words Brahman is Transcendental as well as Immanent. 9. After briefly explaining the All Embracing Deity, Krishna goes on to explain that the Deity is the very essence of differentiated things and beings in the universe. The aspirant must in all the manifested cosmos in earth and fire and water, in sun and moon and in all splendid things, in men strong, wise, the ascetic and in all living beings seek for the essence.. The essential nature in all these is the divine presence. The aspirant must see the Divine existence in all that lives and breathes. 10. Krishna classifies bhaktas into four types, namely, aarta, jnjnaasu, arthaarthi and jnaani and assigns the highest place to the jnaani who seeks God alone as his aatman and who is sought by God as His very life. The Deity in His supreme compassion is pleased even with devotees worshipping Him for material gains and characterized them as sukritinah (virtuous) and udaaraah (noble). Just as the body obeys the will of the self so also the Deity obeys the will of the jnaana bhakta or jnaani, His inner Self or antaryaamin. This kind of gift one can expect from the God alone who loves His devotees much more dearly than they love Him. God indwells all created things including human beings (as the Cosmic Soul) is the metaphysical truth. But that the true devotee indwells God is the great truth of bhakti. 11. Sorrowfully Krishna observes that not knowing His higher nature, immutable and unsurpassed, the ignorant think of Him as unmanifested entity who has now become manifest. He is not revealed brightly to all, shrouded as He is by His maayaa power; so this deluded world does not know Him, the unborn and unchanging. It is not that the God is veiled by maaya; it is our understanding that is veiled by maaya. That is why Krishna talks of the ignorant in this context. 12. All values are categorized in terms of the physical - aadhibautika, the divine - aadidaivika, and the sacrificial aadiyaajnika and are graded and arranged in such a manner that one value complements the other. The chapter also teaches how the self can be related to the non-self without conflict. ESSAY WILL CONTINUE

18 18 SRIVAISHNAVISM Guide to 108 DIVYA DESAMS Tamarapu Sampath Kumaran Om Namo Narayanaya TIRUPPAVALAVANNAM

19 19 This Divya kshetram is located in the temple town of Kanchipuram. There are two shrines of Pachai Vanna perumal and Pavala Vanna perumal, and both these shrines are considered as one Divya kshetram. The moolavar Pavalavannan is in a standing posture and Pachaivannan in a seated posture on Adisehsa, also called Paramapada Nathan. The Thayar is Pavalavalli and the Theertham Chakratheertham and the Vimanam Pravaala Vimanam. The legend has it that Brigu Maharshi worshipped at this shrine and had pratyasha sevai. Azhwar Mangalaasaasanam: Tirumangai Azhwar 2060 (pasuram number as found in Naalaayira Divya prabhandam) Vaikunta Ekadasi and Pavithrothsavam in the Tamil month of Panguni are important festivals. PARAMESWARA VINNAGARAM This Divya kshetram is located in the temple town of Kanchipuram. This is called Vaikunta Natha perumal temple. The moolavar is Vaikunta Nathan and the Thayar Vaikuntavalli. The Theertham is Iyramada Theertham and the Vimanam Mukunda Vimanam. The legend has it that the Dwarapalakas of vaikuntam were reborn as Pallava and Villava and they performed Ashwamedha yagna at this shrine and the Lord gave them darsan as Paramapada Nathan. The Vimanam in this temple has three tiers. In the first tier the Lord gives darsan in the sitting posture, in the middle tier as Ranganatha in the reclining posture, with Sri Devi and Bhoodevi, and in the top tier He is in the standing posture. Azhwar Mangalaasaasanam: Tirumangai Azhwar (pasuram numbers as found in Naalaayira Divya prabhandam)

20 20 SRIVAISHNAVISM POIGAIADIAN S esnips FODERS 1. POIGAIADIAN S THAMIZH KAVITHAIGAL AND ARTICLES 2. SWAMI DESIKAN S ARULICHEYALGAL : 3. WHO IS NARAYANAN? WHY WE HAVE TO SURRENDER AT HIS FEET? : : READ, ENJOY AND POST YOUR COMMENTS TO : srivaishnavism@yahoo.com ****************************************************************

21 21 Please read this message... A forwarded message for all of us to read and benefit, just do not stop by reading, spread it and forward it to all Hindus. There are thousands of temples all over India in different size, shape and locations but not all of them are considered to be built the Vedic way. Generally, a temple should be located at a place where earth's magnetic wave path passes through densely. It can be in the outskirts of a town/village or city, or in middle of the dwelling place, or on a hilltop. The essence of visiting a temple is discussed here. Now, these temples are located strategically at a place where the positive energy is abundantly available from the magnetic and electric wave distributions of north/south pole thrust. The main idol is placed in the core center of the temple, known as "Garbhagriha" or Moolasthanam. In fact, the temple structure is built after the idol has been placed. This Moolasthanam is where earth s magnetic waves are found to be maximum. We know that there are some copper plates, inscribed with Vedic scripts, buried beneath the Main Idol. What are they really? No, they are not God s / priests flash cards when they forget the shlokas. The copper plate absorbs earth s magnetic waves and radiates it to the surroundings. Thus a person regularly visiting a temple and walking clockwise around the Main Idol receives the beamed magnetic waves and his body absorbs it. This is a very slow process and a regular visit will let him absorb more of this positive energy. Scientifically, it is the positive energy that we all require to have a healthy life. Further, the Sanctum is closed on three sides. This increases the effect of all energies. The lamp that is lit radiates heat energy and also provides light inside the sanctum to the priests or poojaris performing the pooja. The ringing of the bells and the chanting of prayers takes a worshipper into trance, thus not letting his mind waver. When done in groups, this helps people forget personal problems for a while and relieve their stress. The fragrance from the flowers, the burning of camphor give out the chemical energy further aiding in a different good aura. The effect of all these energies is supplemented by the positive energy from the idol, the copper plates and utensils in the Moolasthanam /Garbagraham. Theertham, the holy water used during the pooja to wash the idol is not plain water cleaning the dust off an idol. It is a concoction of Cardamom, Karpura (Benzoin), zaffron / saffron, Tulsi (Holy Basil), Clove, etc... Washing the idol is to charge the water with the magnetic radiations thus increasing its medicinal values. Three spoons of this holy water is distributed to devotees.

22 22 Again, this water is mainly a source of magneto-therapy. Besides, the clove essence protects one from tooth decay, the saffron & Tulsi leafs protects one from common cold and cough, cardamom and Pachha Karpuram (benzoin), act as mouth fresheners. It is proved that Theertham is a very good blood purifier, as it is highly energized.. Hence it is given as prasadam to the devotees. This way, one can claim to remain healthy by regularly visiting the Temples. This is why our elders used to suggest us to offer prayers at the temple so that you will be cured of many ailments. They were not always superstitious. Yes, in a few cases they did go overboard when due to ignorance they hoped many serious diseases could be cured at temples by deities. When people go to a temple for the Deepaaraadhana, and when the doors open up, the positive energy gushes out onto the persons who are there. The water that is sprinkled onto the assemblages passes on the energy to all. This also explains why men are not allowed to wear shirts at a few temples and women are requested to wear more ornaments during temple visits. It is through these jewels (metal) that positive energy is absorbed by the women. Also, it is a practice to leave newly purchased jewels at an idol s feet and then wear them with the idol s blessings. This act is now justified after reading this article. This act of seeking divine blessings before using any new article, like books or pens or automobiles may have stemmed from this through mere obs ervation. Energy lost in a day s work is regained through a temple visit and one is refreshed slightly. The positive energy that is spread out in the entire temple and especially around where the main idol is placed, are simply absorbed by one's body and mind. Our practices are NOT some hard & fast rules framed by 1 man and his followers or God s words in somebody s dreams. All the rituals, all the practices are, in reality, well researched, studied and scientifically backed thesis which form the ways of nature to lead a good healthy life. The scientific and research part of the practices are well camouflaged as elder s instructions or granny s teaching s which should be obeyed as a mark of respect so as to once again, avoid stress to the mediocre brains. Follow no one but learn from every one. This message was sent by Smt. Vidya, Adyar.

23 23 samxaopramaayanama\ smfexp ramay]mf smfexp ramay]mf '{mf ;nftpf pkti valfmiki ramay]tfti[f Mtlf pktiyak uqfqt. EvDv[f orv[f nartm[ivai[f `{kfkirktftalf tvmf ecyft pirmfm Etvai[f vrmf epbfb valfmiki '[fkib epyrd[f mikv<mf p<kzd[f viqgfki[aaf. ;vrf pirmfm Etvai[f ~ciyalmf, nartm[ivai[f vzikadfdlalmf ndkfkvirkfkmf ram[i[f katay M[f PdfFEy wa[ tirxffyilf k]fd ram[i[f vzi '{mf eparqf pdmf ramay]mf '[fkib mikpf epaiy caitftirtfat 'Zti[aaf. ;tilf ematftmf 30,000 CElakgfkqf kiadtftalmf, 24,000 CElakgfkqf mdfdem valfmiki M[ivralf ;ybfbpfpdfdt '[fb PbpfpDki[fbT. ramay]mf partnadff[f kdnft kal caitftirmak (;tikacmf) ;[fbmf EpabfbpfpDki[fbT. ;tbfkkf kar]mf valfmiki M[ivRAdy kalmmf ram[i[f kalmmf cmma[t. valfmiki M[ivaf ram{kfkmf vytilf YMtftvaf. `EyatftikfK `Rkilf tmsa '{mf ntikf karyilf t[t ~cirmtfat `AmtfT vazfnft vnftaaf. ram[f `Eyatftiyi[f `rc[ak MF C>dfFkf eka]fd pi[f m[ EvbfBAmyi[f kar]mak ciatay tmfpi lxfm][f YMlmak valfmiki M[ivai[f ~cirmtftilf vidfd vidfd vrkiba[f. valfmiki M[ivai[f ~cirmtftilf ta[f ramay] ktanayki ciat t[t kadci kaltftilf vazfnftaqf. `gfek ciat t[t ;rdfadkf KznfAtkqa[ ;lv[f, Kc[f '{mf ;RvAr :[fbaqf. ;lv{kfkmf Kc{kfKmf KRvak ;RnfT `A[tfT klfviayy<mf kbfpitft ram{kfk nikrak viqgfk Avtftvaf ;nft mkaixi valfmikiey.

24 24 ;nft ;RvRkfKmf, ta[f 'Ztiy ;ramay]tfat kbfpitft `Eyatfti nkrtftilf etrkfkqilf pad Avtftaaf. ram[f `pfepat `CvEmtyaktfAt ecyfta[f. `pfepat vitikqilf ramay]tfat paf vrmf ;nft ;rdfadyafkqf yaaf '[fb `biyameley prt[f `r]fama[kfk `AztfT vnft ram[f 'tiailf `vrt `rcavyilf ;Acy<d[f pad Avtftaaf. ;tilf cita vixymak vrmf EpaT ta[f `rc[f '[fpaty<mf mbnft catar] mkfkqd[f ;bgfki vnft `mafnft rcitfta[f ram[f. ~k, ram[ael ecvimdkfkpfpdfd, `gfkikaipfpdfd kaviymf ramay]mf. `t[alf ;At nmt caitftirtfti[f Mtlf p<tftkmak namf EpabfBkiEbamf. nmt p]fady ;nftiyavi[f ;r]fdavt caitftirkf kaviymf mkapartmf. smfexp ramay]mf pibnft vitmf or MAb nart M[ivaf tmsa ntikf karyilf vcitft vrmf t[f cidra[ valfmiki M[ivArkf ka]fptbfkak vnftaaf. cidrmf `var MAbpfpF vrevbfb ulktftilf mikcf cibnft p<rx[f yaaf? `varpf pbfbi `binft ekaqfq miknft ~vlf eka]fd `vfvaeb nart mkaixiyidmf p]iv<d[f Ekdfki[fbaaf. `tbfk ptilak nart mkaixi rama[pf pbfbiy<mf `v[t `ticyma[ K]gfkAqpf pbfbiy<mf, `v[t caitftirtfaty<mf mikcf CRkfkmak upetcmf ecyftaaf. `TEv smfexp ramay]mf '[fb vzgfkpfpdfd ramay]tftilf Mtlf safkfkmak viqgfkki[fbt. ;nft pktiay pkftiy<qfqvafkqf ti[mmf vidfflf paray]mf ecyfvaafkqf. ovfevar MAby<mf ramay] paray]mf ~rmfpikfkmf EpaTmf smfexp ramay]tfat paray]mf ecyft pibk ta[f paray]mf ecyfvaf. ;t[f kadciyilf ;nft ramay]tfat vacipfpvafkqkfk, vacipfpti[f pl[ak '[fe[[f[ n[famkqf kidfdmf '[fb nart mkaixiey t[f vayalf 'DtfTArkfki[fbaaf. `Av padmak pfkfkmf nmkfkmf, yaaf yaaf ;At pkftiy<d[f vacikfki[fb[era `vafkqkfkmf kdfdaymf kidfddfdmf '[fb namf piraaftftikfki[febamf. Will continue. By : V.C. Govindarajan swamigal.

25 25 SRIVAISHNAVISM DHARMA STHOTHRAM Part 93. Mahasaktir, Mahadyutih In this Dharma sthothram article, every week just an analysis on the fame of Sriman Narayanan's Nama is discussed in first paragraph. Andal's pasurams were dealt in the recent part. In this, Nammazhwar's Thiruvaimozhi is taken for such studies on glory of Namas. In every part one chapter (pathu) will be taken. In 1.3.4, "Perum Ayiram pira pala ' Sriman Narayana with thousand namas and in accordance with the namas appear in various forms in Thirumeni in Archavathram.He adds, as there is no distinction among devotees for Him, and whoever prays for His darsan accepts the same immediately. In , Male Mayapperumane ma mayavane Azhwar says with the namas such as Mal, Mayaperuman, Mamayavan,,one used to call Him, with many names and attain eternity. He confirms that the Tamil scholors who pray with thousand namas have not felt any inferiority complex at all, throughout in their life. In , Selva Narayanan endra sol kettathum, Nammazhwar says one who utters His namas, we will immediately shed tears with joy and started in search of Hiim. Lord also, then considers Baktha's requests, as it is of such a highly superior character and thus ever remain in our minds. Details in Thiruvaimozhi irandam pathu will be continued in next part. In this 175 th nama Mahasaktir, it means one with great resources of strength and skill. Sriman Narayana is of immense power and strength. This confirms purely on His efficiency. His manifestations are the power of action, knowledge, and He could mould prakrti which is part of His own body to create the world. His power brings about the production of all things at all times, whether there are helpful accessories or not, it is capable of putting into use all the means.srimadbagavad Geetha's concluding sloka is Yatra yogeswara krishno yatra partho dhanur dharah / tathra sree vijayo bhutir dhruva nitir mama //.Gita started with an inquiry of Dhrutarashtra's concern. He was sure about the victory to be of his sons with the help of Bhishma, Drona, Karna and other warriors of that side. But after giving description on the battlefield scene, Sanjayan told as "You are thinking of victory, which is doubtful one. But where Krishna and Arjuna are present,fortune will be there naturally.thus he confirmed defeat of Dhratarashtra. Arjuna's side got victory because of Lord

26 26 Krishna's presence. Thus that sloka says as "Wherever there is Krishna, the master of all mytics, and wherever Arjuna is there, the supreme archer, there will also certainly be of opulence, victory, extraordinary power and morality. that is my opinion". Thus the great power of Sriman Narayana is revealed. Maha, greatness is stressed in the namas,171 to 176 indicating the qualities produced by a tiny part innumerable actions great and small. Remaining parts remain unused since there is no scope for further action. Like the great rivers that flow towards a ocean carrying with them excessive waters, these qualities shine in Sriman Narayana,who is unlimited. His supreme power being associated with Knowledge, power, strength, lordship, heroism, splendour,they take place continuously with aan adjective "Maha'. The next 176th nama is' Mahadyutih', means one who has great lustre, of splendorous light. Sriman Naryana He is One who is intensely brilliant both within and without. In Mundaka Upanishad He is considered as "Light of lights". In Brihadaaranya Upanishad, it is said as 'Self effulgent' Sri Rama's beauty is compared with lotus by both Sri Kambar and Sri Andal,not directly of natural lotus flower, but as chithirathamarai and potramarai. Because lotus blossom only on sun rise, and become fade in short time. But picture lotus (Chithira Thamarai) and golden lotus (Potramarai ) are ever glittering and splendour.sri Rama in vaduvur is mentioned as Gandharva Raja Pratimam. In standing pasture we can worship His supreme beauty which is of Gandharva Raja's status. His extraordinary charm, elegant, grandeur, is uncomparable one. It is said HIs majestic look, with lot of power will attract everyone. Even enemies if any, will get attracted Him when he sees Him.Nammazhwar in Thiruvaimozhi 3.7.1, says as " "Payilum sudar oli moorthy pangayak kannan payilaviniya nam parkadal sernda paraman Sriman Narayana is sweet to any one who spend their time with Him. more one spends time with Him, One will start talking to Him more and more. when men look at Him,His loveliness will steal our eyes and minds. Once we take a look at Him, His aesthetic form will fill up whole eyes. He will totally occupy our minds. We will not want to look at anything else, said as "Amudinai kanda kangal. His form itself shows how He is endowed with enormous auspicious attributes, broad-mindedness, compassionate nature, truthfulness, patience, valour etc. Swamy Desikan in Sri Raghu veera Gadyam says as "Dinakara kula kamala divakara ' which means "He is the Sun for the lotus of Surya Vamsam'. As the sun causes the lotuses to blossom, while it raises on the eastern horizon, Sri Rama born in the Surya vamsam, His beauty is like a blossoming lotus in the morning while the sun rises.surya vamsa is therefore in proud and prestige as birth of Sri Rama who shines, with splendour took place.. His comparison of Sri Rama is seen similar to this in Saint Thyagaraja's song ofmuddu momu. He says Valmiki wrote Srimad Ramayanam as Rama being the incarnation in Suryakantam and sri Rama's face. shines like the Tejas of the Sun and like the moon with its kanthi. He says as the entire physique of Rama is of most comprehensive excellence and the Bakthas may finfd difficult to explain any particular part.many more can be added like this...to be continued...arumbuliyur Jagannathan Rangarajan

27 27 SRIVAISHNAVISM SRIMADH BHAAGAVATHAM. * Navayohis continued. * We have approach a Guru and seek his blessings. * We have to treat them as God. * We have to do all the services to him. * From Moola mantra, bhuthasuthi, anganyasa, karanyasa. We have to get rakshai. * Then we have to do AvAhanam on the vigrha or salagrama or the emperuman within our heart to worship daily. * Then we have to do arkyam, badyam, Acamayeeyam, snanam, vathsram, bhushanam, gantham, pushpam, akshathai, malai, dhoopam, deepam, madubarkam, naivedyam. * With all these shotasobacharangal we have to do Aradana. * Then we have to chant PurushasUkta,etc and do namaskara. * Then we have to do uthvasanam and end the pooja.. * Then we have to take that holy water, flower, sandhanam and tulsi. * We have to treat the hearts of Agni, Sun and athithi as Emperuman s won. * we will see next week.

28 28 SRIVAISHNAVISM Yadhavabhyudhaya of Vedanta Desika By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siromani 89.priyasandharSanaanandha janithaih asrubindhubhih nyasthamoukthikanaipathyaih parishkrthapayodharaa her breasts decorated by the tears of joy, produced, like pearl necklace, on seeing her Lord. parishkrthapayodharaa- her breasts decorated asrubindhubhih- by the tears nyasthamoukthikanaipathyaih- like the pearl necklace placed on them janithaih produced priyadharsanaanandha- by the joy of seeing her beloved Lord

29 29 90.prasphurantham priysyeva parirambhaabhilaashinam dhakshinaadhitharam baahum dhakshinaa bahvamanyatha She, who knew the omens, regarded with pleasure, her left arm which throbbed as though desirous of embrace from her beloved. dhakshinaa-she who knew the signs (omens) bahvamanyatha- regarded with pleasure dhakshinaadhitharam baahum- her left arm (other than the right, literally) prasphurantham- which throbbed iva as though parirambhaabhilaashinam-desirous of embrace priyasya- of her beloved.

30 30

31 31 A brief write up about Periakoil Periakoil is a small village consisting of 250 families about 5 kms away from Cheyyar, Thiruvannamalai District, Tamilnadu. Known sources say that PERIAKOIL NITHYA KALYANA VARADAR TEMPLE was built 1600 years ago. We were told that the temple was very famous during those days. Many yearly Utsavams and functions were celebrated those days. The temple had all Vahanams to celebrate yearly utsavams in a grand manner. Proof for that was one of the villagers during ploughing his land indentified a iron chain pertaining to ratham (Ther). Iron chains are being used to pull heavy rathams. This indicates that the temple had big ratham when it was under good condition. Around 450 years the temple was relocated to the present location. Reasons were unknown. Mahans such as Jeers and Azhagiyasingars use to visit the temple during those days. Due to migration of periakoil natives for survival the temple maintenance was slowed down and finally it was completely closed during the year More than 25 years temple was under closed condition with the deities inside. Most of the valueable items and idols were stolen during this period. To understand the power of NITYA KALYANA VARADAR, main diety of Periakoil, the supreme power by his super power, brought to our notice and the diety made us to visit temple during the year Periakoil villagers and like minded people joined and decided to renovate the ruined temple. PERIAKOIL NITHYA KALYANA VARADAR TRUST was formed. The condition was highlighted through to like minded people and with the almighty support funds flow started. From 2006 as on date TRUST collected around 10 lakhs for renovation activity. The prevailing deities are NITHYA KALYANA VARADAR, PERUNDEVI THAYAR, ANDAL, SRIDEVI, BHOODEVI, GARUDAZHVAR and HANUMAR. All the deities are under BALALAYAM FROM Utsavamurthies were moulded and ready for incarnation. By the grace of NITHYA KALYANA VARADAR, SAMPROKHANAI (KUMBABISHEKAM) scheduled on 12th Feb Before that 25% renovation activity to be completed with your support. It s a life time opportunity to participate ourselves in such a noble cause.

32 32 SRIVAISHNAVISM PALSUVAI VIRUNDHU. Tanjore Art By : Smt. Kumaari Raja, 16, III Cross Street, Dr. Radhakrishnan Nagar, Thiruvanmiyur, Chennai Phone : VIDEOS;ASRAMA SEEKARAM AT POUNDARIKAPURAM & HIGHLIGHTS 2012 TTD'S MUMBAI KALYANOTHSAVAM ON 29 JAN 1.Videos from Sri R Srinivasan from Chennai,covering Asrama Sweekaram of Sri D R Swami as the next Acharya Of Srimad Poundarikapuram Andavan Asramam. Asrama Sweekaram is on 30 Jan Part 1 of 29 Jan 2012 events - Part 2 of 29 Jan 2012 events Part 3 of 29 Jan 2012 events

33 33 2. TTD Conducted Srinivasa Kalyanam at Mumbai on 29 Jan 2012, Video coverage of Highlights is at ; RAMAR VIDEO;UPANYASAM SRI DUSHYANT SRIDHAR/ BHADRACHALA 1. Vijay TV Bhakthi Vizha organised at Srirangam was telecast recently and in this Upanyasam By Sri.Dushyant Sridhar,titled,"Arangathil Pathu " is in this Link; 2. Bhadracharam Ramar in the Video,on the occasion of Bhaktha Ramadas Jayanthi at; - View Harathi to Sri Ramar at the end Veeraraghavan NEXT ACHARYA POUNDARIGAPURAM ANDAVAN ASRAMAM/ AHOBILAM PHOTOS 1. Sri.U.Ve.D Rajagopalachariar Swamin, who will be next Acharya of Sri Poundarigapuram Andavan Asramam,on 26 Jan 2012,visited Thirupullani Adhi Jagannathar Temple for Mangalasasanam. Photos circulated ( select ones among this ) by Thirupullani Sri Raghuveeradayal Swamin are attached. 2. Photos from Ahobila Kshetram taken on 16 Jan 2012,circulated in Face Book are attached. Veeraraghavan

34 34 ASRAMA SWEEKARAM ;H H SRI RAGHUVEERA MAHADESIKAN ;SRI RAYAPURAM ANDAVAN;SRIMAD POUNDARARIGAPURAM ANDAVAN ASRAMAM Asrama Sweekaram of Sri Poundarigapuram Srimad Andavan Asramam,Srirangam was held today. Prior to this (in poorvasramam ) visited THIRUPULLANI Sri Adhijagannatha temple. Photos and Thaniyan are attached ( circulated by Veeravalli Sri Raghunathan Swamin from Srirangam ) The links are; a) At Thirupullani ; v1srgco_q-tzb9dc7ca# b) At Srirangam Asrama Sweekaram ( 29 Jan 2012 photos ) at ; dphotosjeevasrartham?authkey=gv1srgcja6-lnvvps7vae c) At Srirangam Asrama Sweekaram on 30 Jan 2012 Photos at ; key=gv1srgclhagorruomvvq

35 35 FEB 2012 ;PROGRAMMES ;GARUDA SEVAI/DESIKA PRABANDHA HOMAM PARAYANAM/SRI ANDAL KALYANAM/ HYAGREEVA 1.Dombivili Sri Balaji Mandir, Kara varusha Thai Brahmothsavam, Garuda Sevai is on 2 Feb 2012 at 7 PM 2. On 5 Feb 2012 ( Sunday ), Sri Desika Prabandha Parayanam,at Mumbai Sri Krishna Sabha, from 7.30 am onwards. 3.On 5 Feb 2012, Sri Hayagreeva Homam at Chembur Sri Ahobila Mutt at 8.30 am. Please register in advance for Sankalpam for this Homam. ( Utsava details and Ubhayam details attached ) 4. On 5 Feb 2012,At Mumbai Matunga,Sri Vedantha Desika Sampradaya Sabha,Sri Andal Kalyanothsavam and also,sri Andal Kalyanam Sangeetha Upanyasm by sri Dushyant Sridhar.

36 36 The function starts from 4 pm onwards and expected to conclude by 6.30 pm. Veeraraghavan 5. On 5 Feb 2012,Upanayasam By Thenthirupperai Sri Aravindalochanan swamin at Anushkthinagar at am /at 4 pm Nerul Sri Balaji Mandir / at 7 pm Sri Ahobila Mutt Chembur Veeraraghavan VIDEO SRI BALAJI RATHASAPTHAMI AT TIRUMALA (ONE DAY ON SEVEN VAHANAS);/ SRI VENKATESA STOTRAM/DOMBIVILI BALAJI BRAHMOTHSAVAM 1. Rathasapthami was held at tirumala on 30 Jan 2012 and was telecast live by SVBC TTD Channel ; All Vahanas from this is joined and Video is now available at ; - Video on Rathasapthami at Tirumala, Srinivasar on Vahanas;Suryaprabhai/Chinnasesha vahanam/garudasevai/hanumanthvahanam,chakra snanam, Kalpavriksham,Sarva bhupala vahanam, Chandraprabhai Vahanams 2.Video,Sri Venkatesa stotram upanyasam telecast on 30 Jan 2012 at pm is recorded and view at ; - Link to Video -Sri Velukkudi krishnan Swamin Upanyasam 3.Brahmothsavam at Dombivili Sri Balaji Mandir started on 30 Jan 2012,with Dwajarohanam & Indravimanam vahanams.photo album is at ' veeraraghavan

37 37 Prapanna ParitrANam SRIVAISHNAVISM by Geetha Rangarajan in Vedic Society of Victoria Pillai Lokacharyar LOkArhAryaya gurave Krishna padasya sunave samsara bhogi sandashta jeeva jeevatave nama: This taniyan for Pillai LokAchAryAr means prostrations to pillai lokacharya, the son of KrishnapAda, who is the very life to the souls withered in mundane experiences oday is Ippasi Thiruvonam and is the Thirunakshatram of a Srivaishna stalwart Pillai Lokacharya. He shares his Thirunakshatram with Poygai Azwar. This acharya wrote 18 great rahasya granthas known as Ashtadasa Rahasyas. Pillai is a term of respect, and not to be confused with the present day use of this word. Pillai Lokacharyar was born as the amsam of Kanchi Devarajan Perumal. His father was Vadakku Thiruveedi Pillai, the author of Eedu Vyakyanam. One incident that identifies his avatara rahasyam is this. Once Kanchi Devaraja Perumal appeared in the dream of one Manarpakkam Nambi and partly taught him some special rahasya meanings. He then asked Manarpakkam Nambi to proceed to Srirangam and wait to hear his further instructions on the rahasyams. One day Pillai Lokacharyar was teaching his disciples on the meaning of rahasyas. Nambi was listening to this and these were exactly the same that was taught by Lord Varadaraja in his dreams. He immediately fell at Pillai Lokacharya s feet and asked him AvarO neer? (Are you the same as Devaraja?). Pillai Lokacharya replied yes and took Nambi as his disciple. He also later taught him the meanings of the remaining rahasyas. These are

38 38 collectively known as Sri Vachana Bhushanam and explain the nature of God, the self, bhakti and prapatti. Pillai Lokachariyar s brother was Azagiya Manavala Perumal Nayanar. This achaarya wrote a treatise on the teachings of Nammalwar called the Achaarya Hridayam. While Pillai Lokacharya lived in Srirangam, Islamic invasion occurred. To save the temple and Periya Perumal, His annidhi was covered with brick stones and a different vigraha was kept in front. Pillai Lokacharya left Srirangam along with Namperumal and Naccimars ahead of the invasion. While going through a forest they were attacked by thieves who stole all the jewellery and vessels of Namperumal. Pillai Lokacharya gave them everything he had and even rejected the items when they returned them to him. Happy that they left Namperumal with him, he continued on. They then reached a small town called Jyothishkudi. Here Pillai Lokacharya fell ill and reached His lotus feet. Pillai Lokacharya authored several works known as Ashtadasa Rasyas. They are 1. Mumukshuppadi ; 2. Yatruccikappadi ; 3. Sriya:patippadi ; 4. Paranthapadi ; 5. Thanicaramam ; 6. Thanidvayam 7. ThanipraNavam ; 8. Sri Vacana Bhushanam ; 9. Arththa Panchakam ; 10. TattvasEkaram ; 11. Tattvatrayam 12. ArcchirAdi ; 13. PramEyasEkaram ; 14. NavavidaSambandham ; 15. PrapannaparitrANam ; 16. SAraSangraham 17. NavaratnamAlai ; 18. SamSAra SAmrAjyam The works of Pillai Lokacharya and his brother have come to us due to the great help and efforts of Sri Manavala Mamunigal, whose Thirunakshatram was celebrated a week back. Mamunigal wrote lucid commentaries explaining the difficult parts of Pillai Lokachariyar s works. Each one of Pillai Lokachariyar s works needs to be studied under the direction and guidance of an Acharya to get the correct meaning. However, I will make a meager attempt to summarize Prapanna ParitrANam, which is one of hiss works, in the future posts. On this auspicious day, let us pray to Pillai Lokachariyar and obtain his anugraham. Pillai Lokacharyar Thiruvadigale Saranam.

39 39 SRIVAISHNAVISM TIT BITS. Thiruppaavai Koodi Irunthu Kulirvom. By Gowri Raviganesh vaiyaththu vaazhveergaal! Naamum nam paavaikkuc * ceyyum kirisaigal keleero * paarkadalul paiyath thuyinra paraman adi paadi * neyyunnom paalunnom naatkaale neeraadi * maiyittezhudhom malarittu naam mudiyom * ceyyaadhana ceyyom theekkuralai cenrodhom * aiyamum piccaiyum aandhanaiyum kai kaatti * uyyumaarenni ugandhelor embaavaay. Inner meanings based on Sri Perukkaarani swami commentary. In the 1 st paasuram Andal explained how to do Saranagathi (total surrender) and proclaimed that Sriman Narayana alone is our means & end. In today s paasuram (2), Andal explains the do s & don ts after saranagathi (post saranagathi actions /uttara kruthyam).

40 40 Andal begins with O prappannas(vaiyathu vazhveergal),please listen (keliro) to the actions that are to performed (Seyum kreesaigal-action) and those are to be avoided (Seyaathana Seyom). Andal lists six (3x 2-aaru) things based on 3 sense organs (muk karanam), mano (mind), vaak( tounge )and kaayam(body). These are listed below. Foremost of all a prapanna should avoid baagavatha apachaaram (offending the devotees) by all 3 karanams. The same is mentioned by Swami Ramanujar in Saranagathi gadyam: Mano, Vaak, kaayai anantha akruthyakarana kruthyaakarana, bhagavath apachaara, bhaagavatha apachaara Prappana must do kaimkaryam (services) to acharyas & baagavatas by all 3 karanams. Do s & don t by manas (mind) always mediate the great help rendered by acharyan to avoid obsession for material pleasures- vishaya aswadham (neyyunnom paalunnom). Otherwise ananya gathitvam is lost. Do s & don t by Vaak (tounge) Always chant dwaya mantram (Paraman adi paadi). This also mentioned by Swami Ramanujar in Saranagathi gadyam, Dwayam artaanusandana saha, sadhaa evam vakthaa Avoid self-boasting- atma utkarsham (maiyittezhudhom malarittu naam mudiyom). Otherwise kaarpanyam is lost. Please recollect kaarpanyam is one of the key qualities of a prappanna. Do s & don t by Kaayam (body) Always perform Nitya karma daily prescribed duties Avoid para himsai (physically hurting others)- (Seyaathana SeyOM) The six (aaru) also implies the following Always remember and reflect on the six doctrines given by Lord Varadarajar to Swami Ramanujar through Thirukkachi Nambigal. Learn Artha panchagam and sarree -atma sambandham In essence Andal explains Anukulasya sankalpam (do s) & pratikulasya varjanam (don t), which is one of the five angaas of Saranagathi. To be continued.. Sri Andal Rangamannar Thiruvadigale Saranam! Godhaam ananya charanaha saranam prapadye!

41 41 DO YOU KNOW? 48. Insomnia SRIVAISHNAVISM Insomnia literally means lack of sleep. Insomnia could be of various types. It could be that the patient is having problems in falling asleep or that the patient cannot sleep for long. Early final awakening and disturbed sleep throughout are other problems. Symptoms The main symptom that marks the onset of insomnia is obscurity in falling asleep. Other symptoms are lack of attention throughout the day, loss of memory, affecting instability, loss of coordination and confusion. Causes The main cause of insomnia is mental stress caused by over-work pressure, anxiety, tension, worries and over-excitement. Constipation, dyspepsia, overeating at night, too much intake of tea or coffee, smoking, and going to bed hungry are among the other causes. Home remedies for insomnia Milk and Honey

42 42 A glass of milk with two tsp of honey acts as a tranquilizer and a boost. It helps relax the brain cells and thus helps a person to sleep well. Take this milk every night before going to bed. You can massage your feet with few drops of this honey-milk to feel more relaxed. Lettuce Lettuce contains a sleep-inducing substance in it called lectucarium. This helps a person fall asleep faster. Eat adequate amount of lettuce daily in form of salads. The juice of lettuce is also good as it has the effect of opium without the accompanying enthusiasm. Lettuce seeds taken in a decoction are also helpful in curing insomnia. Take 1 tbsp of the seeds and boil it in one liter of water till the water is reduced to half. Use this water as a decoction. Curd Curd also helps cure insomnia. It helps in cooling the brain cells and ensures good sleep. Massage 2 tbsp of curd into the scalp before going to bed. Honey Honey has a hypnotic action on people and helps one to sleep. Take two large spoons of honey with cold water daily before going to bed. This ensures sound sleep. Bottle-gourd Juice of bottle-gourd mixed with sesame oil, in the ratio 1:1 is to be massaged generously on the scalp. This helps ensure sound sleep for long hours. The cooked leaves of bottle gourd taken as a vegetable are also helpful in the treatment of this disease. Apart from these home remedies, one must make sure of taking proper food. One must consume food rich in Vitamin B as Vitamin B helps in relaxing the nerves of the body and helps the patient asleep naturally. Compiled By : Sri P.S.C. Raja ; NEXT WEEK : Joint pains

43 43 SRIVAISHNAVISM BRAINWOK Quiz This week Quiz is about to whom Bhagavan showed his grace are given wrongly. All you have todo is to match them correctly. 1. Child X SisupAlan. 2. Demon X Gajendran. 3. Poor X Jadayu. 4. Ugly X Trivikra. 5. Illitrate X Sudhama. 6. Bird X Prahladan. 7. Animal X Druvan. Answers for last week JUMBLE : SATHALASAYANAM ; HAYAVADHANAN ; KOTHANDAM ; LOKANATHAN ; INDALUR ; NANDAGOPAN ; GARUDAN ; ANJANEYAN ; RATHASAPTHAMI. DAAN, POIGAIADIAN. SHOLINGAR.

44 44 SRIVAISHNAVISM DIVYA PRABHANDHA PAASURANGAL sri madhurakaviyaazvaar aruliccheydha kanni nunsirutthaambu nanmaiyaal mikka* naanmarai aalar_kal,* punmai aakak* karuthuvar aathalin,* annaiyaay aththanaay *ennai aandidumthanmaiyaan,*sadakopan* en nampiye. (4)

45 45 SRIVAISHNAVISM SRI NARASIMHA DARSHANAM BY.Sri.JEGANNAATHAN.K.S. SRI NARASIMHA DARSHANAM HOLENARSIPURA 34TH PATTAM AZHAGIYA SINGAR SRI LAKSHMI NRUSIMHA DIVYA PADUKA SEVA SRIVANN SRI SATAKOPA RAMANUJA YATINDRA MAHADESIKAN Birth place Athippattu (Near Thiruvellur) Birth date Srimukha varusham, Karthigai, Uttiradam, (Nov 1813) Sanyasaasramam Pramati varusham, Avani, Krishna paksha Ekadasi, Pushyam (Sep 12, 1879) Paramapatham Chitrabanu varusham, Purattasi, Krishna Paksha Dasami (Oct 5, 1882) Nirvaham 3 years, 1 month Brindavanam Thiruvellur Courtesy : E-Book #32 Azhagiya Singar Thaniyans Holenarsipura-Sri.Lakshmi Narasimha Holenarsipura is on a state highway between Mysore and Hassan. Holenarsipura is connected to the rest of Karnataka and India by broad gauge railway. Holenarasipura the head quarters of Taluk of the same is situated on the bank of the Hemavathy river, about 32 km South East of Hassan city on the Mysore-Hassan Road. Holenarsipura or Holenarispur (as it is sometimes referred to in everyday speech) is a town in Hassan district of Karnataka, India situated on the banks of the Hemavati River, one of the many tributaries of the Kaveri River. It is a taluka headquarters in Hassan District. It is an important central point for the surrounding agriculture industry. The name of the town signifies the presiding deity Narasimha, the eighth incarnation of Lord Vishnu dwelling on the banks of the river (hole, pronounced as holay in Kannada).

46 46 SRI NARASIMHA DARSHANAM 85 HOLENARSIPURA How to reach Holenarasipura From Bangalore 170 KM From DHQ Hassan 28 KM Route : 1.Bangalore-Kunigal-Channarayapatna-Holenarasipura Road : Holenarasipura is connected by KSRTC buses. All the buses travel towards Mysore from Hassan will stop at Bherya Rail : Holenarasipura is the nearest railway station SRI NARASIMHA DARSHANAM 85 HOLENARSIPURA Airport : The nearest airport is at Bangalore Courtesy Sriman Oppiliappan Koil VaradAchAri Sadagopan

47 47 SRIVAISHNAVISM Srimadh Bhagavad Gita CHAPTER : 6. SLOKA 1 & 2. sri-bhagavan uvaca anasritah karma-phalam karyam karma karoti yah I sa sannyasi ca yogi ca na niragnir na cakriyah II "The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty." yam sannyasam iti prahur yogam tam viddhi pandava I na hy asannyasta-sankalpo yogi bhavati kascana II "What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."

48 48 SRIVAISHNAVISM Ivargal Tiruvakku Embraced by Him CHENNAI: When the demoness Putana tried to poison Krishna and kill Him, He sucked the life out of her. There is a symbolic significance to the story of Putana's killing, said V.S. Karunakarachariar in a discourse. Putana must be seen as the embodiment of ignorance. What is this ignorance? It is the inability to distinguish between the atma and the body. Once this confusion about the atma and the body ends, we have conquered the first hurdle in the way of our liberation. The Putana episode shows us that He will destroy the ignorance of bhaktas and save them. Only if He chooses to liberate can we be freed from the samsaric cycle. An example would be in place here. Can our thumb ever touch the tip of the index finger, if the index finger does not bend to touch the tip of the thumb? Can the thumb stretch itself to touch an unbending index finger? The answer is an obvious negative. The thumb is like the Jivatma and the index finger is like the Paramatma. Unless the Paramatma chooses to liberate, liberation will not be forthcoming. We must be embraced by the Lord, to attain moksha. God sees all men as equal, and to Him all jivatmas are the same. A person who understands this will not be egoistic and will know how to approach the Lord. In order for us to realise that all jivatmas are equal, we must be rid of ignorance. And if we love the Lord, He will get rid of our ignorance. Often, we are proud of one or the other of our achievements. Whether it is our education, or our wealth, or our status in life, none of these is lasting. None of these is really an achievement of ours, and we will realise this, once we realise that all our blessings come from Him. And none of these hold any value in the eyes of God, when it comes to granting us moksha. All He expects is our devotion to Him. The Gopikas are an example of how fond He is even of the unlettered. However humble our profession in life, so long as we love Him, He reciprocates our love in great measure. If not for this quality of His, would He have danced with the Gopikas? The Lord, by dancing with the Gopikas, showed that He will embrace those who love Him.,CHENNAI, DATED Jan 25 nd 2011.

49 49 SRIVAISHNAVISM Matri monial WANTED BRIDEGROOM. SRIMATHE LAKSHMI NRISIMHAYANAMAHA SOW.MAHALAKSHMI SUBHA JANANAM. PRABHAVA VARUSHAM - KARTHIGAI MATHAM 10TH THURSDAY LATE NIGHT (26/ ) EARLY MORNING ON FRIDAY 03:25 AM -SIKKILA BAKSHAM SHASHTI AFTER SABTHAMI -THIRUVONAM AFTER AVITTAM SUBHA JANANAM NAZHIKAI AVITTAM MUTHALPATHAM AVITTAM PARAMA NAZHIHAI MARS DHISAYIL GARBHA CELL NEEKKI BALANCE 6 YEARS 10 MONTHS 11 DAYS 11 NAZHIGAI 33 SECONDS Basic Information : 24 yrs, 5.5, Fair & good looking Mother Tongue Tamil. Culture Background : Hindu Iyengar Vadagalai, Koundanya gothram Avittam I Patharo Rasi:Maharam. Career : Engineer in Computer Science BE Software professional Cognizent Calcutta. Family : Moderali Normal-Medium Father occupation : Sub-Inspector of Police in Madurai Mother : House wife Home Maker Siblings : 1 Unmarried Younger brother in B-Tech final year Sairam Chennai Few lines about my Family : We belong to Batalangundu as Native. Ahobila Matt. We are Middle class Contact for more : My Athimbher Tr.Rajagopalan/Mannargudi. Phno : Details raja1251mdu@yahoo.com

50 50 Wanted for a Vadakalai Girl : Name : Manasa. Gothram : Vadula. Star : Ashwathi, I Padam. Qualification : B.Tech Mechanical. Job : Software Engineer in Capgemini. Height : 5 8. D.O.B : Contact : jayashri62@gmail.com. Cell Numbers : Or Sir, In srivaishnavism, I am looking for a suitable Groom for my daughter. 1. Name : Megha alias Lakshmi 2. Gothram : Haritha 3. Star : Bharani 4. Qualification : MBA 5. Employed : WIPRO Bangalore 6. Age : August 1984 born Contact Adress : 09/57, 9th main, 7th cross,á Hanumantha Nagar, Bangalore Contact # Landline # Regards, Vijayaraghaven Bride details Name S.Girisudha Date of Birth Kalai Vadagalai Gothram Kousikam Acharyan Azhagiyasinger of Ahobilamutt Height 5 1 Complexion Fair