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. யணயளக யளழ ந தழட ளபம ய மந தழட ஹயளம,யணயத தக களத தழட ளள ம உமத தழட ஹயளம. Estd : Issue dated THIRU PARAVASUDEVAN. THIRU PARAMAPADAM. Editor : sri.poigaiadianswamigal. Sub editor : sri. sridhara srinivasan. EDITORIAL BOARD : SRI. V.C. GOVINDARAJAN & SRI. A.J. RANGARAJAN. Flower : 8. Petal : 34.

2 2 SRIVAISHNAVISM Table of Contents அந த ன அயதளப பகசழனம, ஸளய கனட 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 DayA Satakam by Swami Desikan. - 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 ஏம ஹநள கயஹத ய ஷ யக ஹறளன ந: ஸ ர யஷ ணய றம யணயர கள க கள எஹப யளபப த தழக. யணய அர த தஞ சகம க ள யட ய ல. யணயன ன ஸசளல ழற க அர த தம ந த க ட ளக க ல ஸசளல ட கழத ) 1. ஸதய யத த ள ஸதய யம பஸதய யம ளபளனணஹன ஸதய யஸநப ஹளற ற யன யணயன. 2. ல ள உன ர கபம தன ன ன ர ஹளல ஹண யஹ ல ளர ல ம சளச சழந த யணயன. 3. உட க க இமந தயன கஹளல நற யர க ன இட க கண கயஹ யணயன. 4. நத, ப ளல க கழ சளத ய க உணய த தய ப ஹயற த வ ம ய ப ம ளதயஹ யணயன. 5. ஸதய யத தழன ம ஹநளயன தம ஆச சளர னஹஸன ஸநய னளக யளழ யஹ யணயன. தளறன, ஸளய கனட 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 KAINKARYASABHA Address :Flat A4, No. 5 Venkateshnagar Main Road Virugambakkam, Chennai India (Ph ) Celebrates Margazhi Mahotsavam. On Saturday 4.00 P.M. Smt Vijaya Krishnamurthy will sing on Lord Krishna, the poems written by Pogaiadian P.M Kothaiyin Geethai Upanyasam by U.Ve. Sri. Gomatam Madavachariar Swamigal. On Sunday 4.00 P.M Smt Vijaya Krishnamurthy and party will sing Tirupavai Pasurangal PM. Andal Kalyanam Upanyasam by U.Ve. Sri. Gomatam Madavachariar Swamigal. Venue : 9, 3 rd Cross Street, Dr. Radhakrishnan Nagar, Adyar, Chennai All are welcome. Thanking You, Yours faithfully, S.Parthasarathy, President.

6 6 SRIVAISHNAVISM அந த ன அயதளப பகசழனம. ஸளய கனட னளன. க ம ஸப நளளர, ஸர னம கள ஸதர ய த தட, தழப யபங கப ஸப -நளள அபனர டம, ஸசன ற, அயப க க ஆற நளத களங கள கங கர ன-ங கச ஸசய த ஸகளண ஹட அயர டநழப ந த, ல யளர த தகபம, தழப யளய ஸநளமழனபம கற ளர. அபனர அப ச ஸசய த ல யளர த தகள : ஆச சளர ன : ற லர : றளக ஷளத சபப றம ன : ன ற ம தயளடப பளளர பந க ப யளக யந த ன ற ம ஸசளல கழப ட ஹன, உங க ம ஸப நளஹ உவ ம ஸப நளளக யந தயர கள ஆச சளர னர கள. அயர கள க கழல நந தபங -கபம, நந த பளர தங கபம சழக ஷழக கப ஸற ற ம ஸப நளன கவதன ன பட ய ல சபநஸ ஹளகத தழல அப ச ஸசய த உளனநள சபணளகதழன அன ஷ ட க கஹயண ட ம. இலத தழல ம, பத தழல ம ஹக ஷநத தன க க யல த ஆச சளர னன அதக பலம என ஹ. இதற க உதளபணநளக ய ங -கழனயர நத பகய னளழ யளர ன ற ட த த க க ழளர. க னதழபளஜர தம ஆச சளர னன ழனநப ட, தழப நனளண டள டம, தழப யளய ஸநளமழக க அர த தம ன ன ளர. உடனயர ஸர னஸப நளள ழனநப ட, ஹகளன ல கங கர னத த, சழந த பன ல ழர யகழத த க ஸகளண ட யந தளர. இப ந தஹளத ம, சழ ய ஹபளதழகள அயபக ஸகளல ண ண, அயர உணய ல ய ரம கந தழட தழட டநழட ட, அதன ட அயர க ஷ யளங க ம எப கழப லஸ தர டம ஸசளல ழ, அயப க க இட ம க ஷன ல ய ரம கக கச ஸசளன ளர கள.பதழல நற த தயர, க ணத தழற க ஆசப ட ட, தம நய ன டம ஸசளல ழச ஸசய னச ஸசளன ளர. னதழபளஜர ன பந சழஷ ன- னள அந தப ஸண நண பதழல நற த தளல ம க கணய ன னபற த தல க க அட ண ந தளள. தளம இட ம அன த தழல ய ரம கந த இட டயள உடஹ கண க ல ர நல க அயபத தண ட ட ட ய ட ட, கதழனட ஹன ய ட ட ற க ள ஸசன ளள. எப றந னளசழக க ப க ஷ இட ட க அயப ஹசய க கக க டளத. அப ட ஹசய த த ய ட டளல அந த றந னளறழ அன ற உயளறம இப க கஹயண ட ம ன த ழனதழ. அந தப ஸண நண ன ன டயட க கனக கண ட னதழபளஜர, ஹபளக களஹயர க க ச ஸசன ற, க ஷ ப பறளதத த ஆற ற ர ல ஹசர த த ய ட ட, க ஷயளங கழன யஸ த பத தபம உதழக கசக கழ ட த த க ஸகளண ட, களஹயர க கபன ல எப நபத தட ன ல, நஹயதபடன அநர ந தளர. அயர உதழன யஸ த பத தழழப ந த கபன ல சழந தழன ப பறளதத தச சளப ட ட களக க என ற இந ததக கண ட அயர அன ற பதல சழளட கள க க உயளசம இப ந தளர. இந த ழகழ ச சழனக ஹகள ய பற ஸர னம கள ம, தழப க ஹகளட ட ப ர ம கள ம, னதழபளஜப க க ற ட ட ஆத தக ஹகட ட நழகநம கங கழர. உடஹ இப யப ம தழப யபங க-த தழற க ப ப ப ட டர. ஆச சளர னர கள யப கனக ஹகள ய பற பளநளத-ஜர அயர க தழர ஸகளண ட அமக க, களஹயர நளர கநளக யந தயர, அயர கக கண ட களஹயர நணழல, உச சழ ஸயன ழல, ப ஸதளழ யத ம, ழ யத நளக இப ந தளர. அதக கண ட ம ஆச சளர னர கள தட க களநல இப ந தர. னதழபளஜர ஹந யளட த தர ந தத. அப கழழப ந த கழடளம ஆச சளன க க, தளய ல. கண கங கழ ம ஸப நளளப யளர ட த த க ஸகளண ட கதழளர. அப ஹளத தழப க ஹகளட ட ப ர ம கள, ஆச சளர னன க கழல ர வ டனயர யஹபன ம உண ஹடள ன ற ஹசளதழக -கஹய அப ட ஸசய ஹதளம. இன ற பதல கழடளம ஆச சளஹ ம ஸப -நளளப க க தழம த க ஸசய த க ஷ சளதழக க ஹயண ட ம ன ளர. ஹநஹ ட பங கள. ஸதளடப ம.

7 7 FROM THE DESK OF. SRIVAISHNAVISM Lord SrI RanganAtha of Srirangam DHYAANA SLOKAM OF SRI RANGANATHA : MukhE mandahasam nakhe chandrabhasam kare charu chakram suresapivandhyam I bhujange sayanam bhaje RanganAtham Hareranyadaivam na manye na manye II Sri Ranganaatha Mahimai: Part 4 - Deekshithar's krithi I will cover the charana vakhyams of this powerful krithi of Sri Deekshithar in this posting. CharaNa Vaakhyams of the BrindhAvana SaarangA krithi The charanam is a big one and runs as follows: pankajaptha kula jala nidhi soma vara pankaja mukha PattabhirAma padha pankaja jitha kaama RaghurAma VaamAnga gatha SitA vara vesha seshanga sayana Bhaktha Santhosha yenanga Ravi nayana

8 8 mrudhutara bhasha akalanga darpana VEnkataramaNa Mukhundha SankarshaNa mulakandha Sankara GuruguhAnandha ( Sri Rangapura- Vihara Jaya) These charana vakhyams can be split as follows: 1. PankajAptha kula jalanidhi soma Jaya Jaya! Sri Ramachandra belongs to SUrya vamsam ( kulam ). SUryan is the friend of pankajam (lotus). The lotus blossoms on the sight of the rising Sun. Hence, He is PankajApthan and His kulam is DinamaNi Vamsam or SUrya Kulam. Sri RaamA was one of the scions of that kulam (PankajAptha Kulam). If the Surya Vamsam is equated to an Ocean (Jalanidhi), then Sri RaamA is like the moon to that Ocean. He makes that Ocean of Surya Kulam rise with Joy, just as the sea has high tides on full moon days (PankajAptha kula JALANIDHI SOMAA). It is remarkable that Saint ThyagarAjaa in his Brindhavana Saarangaa Raaga Krithi on Sri RaamA used the same analogy: " KamalAptha KalasAbdhi Chandra ". The minds of Raama chaithanyas seem to run alike in their devotion. Their minds rose in joy like the Ocean experiencing the PourNami Chandran. 2. Vara Pankaja mukha PattabhirAma Jaya Jaya! In this second set of salutations, Deekshithar, who composed another moving krithi on Pattabhi Raaman in the Raagam MaNirangu experiences fondly the Lord who sat in DarbAr in VeerAsanam with Sri JanakI mathaa as PattAbhirAman. Our Lord was beaming with Joy at the sight of His dear wife next to Him, His brothers and bhakthas all around His throne. His face was resplendent in lustre like a fully blossomed special lotus ( Vara Pankaja Mukha PatbhirAMan ). This great scene elaborated by Sri Deekshithar in his manirangu krithi is as follows : chathra samara kara dhrutha Bharatha LakshmaNa Sathrugna VibheeshaNa Sugreeva pramukathi sevitha Adhri VasishTAdhyanugraha paathra Dasaratha Puthra MaNirangavalyAlankrutha nava rathna mantape vichithra manimaya SimhAsanE SeethayA saha samsthitha sucharithra parama pavithra Guruguha mithra Pankaja mithra vamsa sudhambhudhi Chandra medhini pala Raamachandra ( Maamava PattabhirAmA ) In his own exquisite Sanskrit diction, Sri Deekshithar explains the scene at the DarbAr of Sri PattAbhirAman and the reason for His joy, which reminded him of the fully blossomed Lotus flower. The poet in Sri Deekshithar saw that " neela SarOja komala ruchi, Raaman " as the one, who was joyously seated on the gem-studded throne on the day of His coronation. 3. " Padha Pankaja jitha kama RaghurAma Jaya Jaya " is the third salutation. The nirmala gunakara Raaman's beauty is of the kind that drove away the ego of Manmathan known for his

9 9 beauty ( Kandharpa tarppa hara Sundara Divya murthy ). By the beauty of His lotus feet alone, Sri RanganAthA defeated the claims for the beauty of Manmathan. In Sri Bhagavadh DhyAna sopanam, Swami Desikan goes one step further in praising the lotus feet of the Lord as not only defeating Manmathan in their beauty, but also as being forever fragrant with the Veda manthrams and adorning the siras of His son, Brahma devan. They are the ones that are pressed gently by His dear consorts, while He rests on the bank of CAuvEry river at Srirangam. 4." VaamAnga gatha SitA vara vesha Jaya Jaya " is the fourth pallandu of Sri Deekshithar. He was reminded of the passage in Raama dhyanam (VaamE BhUmi sutha) and chose the above matching words to hail PattaabhirAman. 5. " seshanga sayana Bhaktha SanthOsha Jaya Jaya " is the next salutation. While that SithA Raaman rests under the Veda Srunga VimAnam at Srirangam, he takes note of the managalasasanam of His bhakthas like Naatha Muni, ALavanthAr, RaamAnujA, ParAsara Bhattar, PiLLai LOkAcchAr and Swami Desikan and a host of others and is filled with SanthOsham. 6. " yenanga Ravi Nayana Jaya Jaya " follows as the next namaskaram. That the Lord's two eyes are the Sun and the Moon is a taatuvam that is commonly referred to in SaasthrAs Mrudhutara Bhaasha Jaya Jaya, akalanga DarpaNa jaya jaya are the next two salutations. Sri RanganAthA's sweet speech and the shining cheeks of His without any blemishes and reminding one of a spotless mirror is referred to here. "9. VenkataramaNa Mukhundha SankarshaNa mulakantha jaya Jaya " are the series of dovetailed salutaions here. Sri RanganAthA is recognized here as the destroyer of our sins ( VenaktaramaNan ),who sports on top of the saptha giris ; He is also remembered with gratitude as the one, who confers the boon of Moksham ( Mukhundan ). He is Vyuha murthi. Hence, SankarshaNa svarupam is invoked next. ArchA, Para, VyUha rupams are saluted so far. That Sri RanganAthA as para VaasudEvan standing guard on the PraNavAkruthi, Veda Srungha VimAnam with its four kalasams of the four Vedams is recognized here as the root cause of all of the above three and two more forms (antharyami and Vibhavam). 10." GuruguhAnandha Sri Rangapura VihAra Jaya " is the final salutation of the charana vakhyams. Here Sri Deekshithar introduces his nama mudrai and recognizes Sri RanganAthA as the uncle, who gladdens the heart of His nephew, Guhan ( SubramaNyan ). Sri Deekshithar was so fascinated by the BrindhAvana SaarangA raagam he chose to eulogize Sri RanganAtha, that he stayed with the same raagam to show His VishNu bhakthi by selecting once again this raagam to salute another ArchA murthy nearby at Thiru Naahai ( naaga pattinam ) saluted by the Sri VaishNavite Community as Soundara Raajan ( Soundara Raajam aasraye ). Sri RanganAyikA sametha Sri Ranganaatha SwaminE Nama : Oppiliappan Koil Varadachari Sadagopan

10 10 PANCHANGAM SRIVAISHNAVISM FOR THE PERIOD FROM MArgazhi 17 th To MArgazhi 23 rd MON MArgazhi 17 Navami S Revathi / Aswini TUE MArgazhi 18 Dasami S Aswini / Barani WED MArgazhi 19 EkAdasi S / A Barani THU MArgazhi 20 Dwadasi M KArthikai FRI MArgazhi 21 Triyodasi M / S Rohini SAT MArgazhi 22` Caturdasi S Mrigaseera SUN MArgazhi 23 Pournami S TriruvAdirai ************************************************************************************************ Thu Vaikunta EkAdasi Fri Pradosham. Dasan, POIGAIADIAN.

11 11 யக ந தயளறம. யக ந தயளறம உநக க அல த த ப ஹளதளல, ம ஸப நளஹ, யக ந தம தய ட த த இத தத தத தழற க யந தஹனள! யக ந தயளறம... அப ம தயப யர கள க க ம களணக கழடக களத, அப ம ஸப ம ஹதயள உன ளங கள ம ; அப ம ப ழப ஸபன தழப த தத தழல தர சழத தழட, அப ம ப ண னம ஸசய தழப க க ஹயண ட நன ஹள! யக ந தயளறம... ஆந தம ஹதட னந தழட ம நளந தர கஸல ளம, ஆந தம தங கள க க ம கழடத த நகழழ ந தழடஹய ; ஆந தயல ழத தளனளப இத தத தழல தர சழத தழட, ஆந தநள யளழ க கனப ஸற ற நகழழ யபன ஹள! யக ந தயளறம...

12 12 SRIVAISHNAVISM சழந தழக க. தர நம ன ளல ஹதள ச சக களப ர கள க க களச ஹளட யத நட ட ஹந ன ற ழத த க ஸகளண ட இப க கழஹளம. இத நழகதயற. ந தர களக, ன ய ங க களகப ய ட த தழப ந தளல க ட எவ ஸயளப யப க க ம தர நபண ட ன ற சளஸ தழபங க ல க ப - ட ட ள த. அதழல ம ந தளகப ந தயர கள க க, எவ ஸயளப ழன ல ம அயபயர கள க கள தர நங கள யபனற க கப ட ட - ள த. அயற அயர கள கடப ட த ஹத ஆகஹயண ட ம இல ன ளல இம நன ல ம நற நன ல ம த ன ப ட ஹர ட ம. ப பம - நசளர கள க க, க பஹ றதர கள க க, நய க க, கணயன க க, நளநழ- னளர கள க க, நத த ர கள க க, ஸற ஹளர கள க க, ன ற த த - த னள தர நங கள உண ட. அத நட ட நழல யர ணளஸ த ப தர - ம ஸநன ற ளன க யர ணத தழப க க ம த த த னளக தர நங கள ண ட. எவ ஸயளப யப டன தர நங கள ம ன ன ன தப க ய ர யளகப ளர க களம. பதழல தர நம ன ளல ன ற ஹகட டளல அய அயபயர க ன கடந. அதளயத எவ ஸயளப யப ம யளழ -ய ல ஸசய ன ஹயண ட னயகள ன ஹத ல ஹளப க க ம ஸளத யள தர நம நற யர கள க க உதவ யத. ச சஹளட யத ம அயசழனம தளன. அதய ட பக னநளத நற யர கள க க சர பத தளல, ணத -தளல உதவ யத க ட தர நம தளன. எப யர சளன ல அட ப ட ட க -கழடந தளல ஏட யழனச ஸசன ற உதயஹயண ட ம. மக க மந த-கள க க ட ப ப யசதழ ஸசய த தபஹயண ட ம. அளத இல ங -கள க க, பதழஹனளர இல ங கள க க, ணத தளல உதவ யத டன சர பத தளல ம உதய பன யபஹயண ட ம. ஹகளன ல கங கர னங க ல ங க ஸகளள ஹயண ட ம. இயற ழல வ யவ ளம ஸசய தழப க -கழஹளம. ழத த ப ளர த தளல தக ஹயளம. சழந தழபங கள.

13 13 சழர க க. கண ணன, எப ட த தபயனத க களபர எப கம ஸ ன ல ல உத - ஹனளகத தழழ-ப ந தளர. ல சம பம க ட. ஆளல சர க கப, பத தஅழ த தம, ஸகளஸ ட பளல ன ற ல ளய னளதழகள ம. டளக டர தழபம க ந தத ந த கழஹள ந ட டர டக கஹயண ட ஸநன ற ஸசளல ழ- ய ட டளர. ஆகஹய தழபம கள ந த நண க ஹக ட ரர ட, களல சட ட, ரஷ ன ற ச சழல டப ளர. தழபம ய னர - யன த டக க ஹதளள ந த ண ட டயல ம இப க க ம. எப ளள அயப க க டபடன த னளபம ஸசய னஹயண ட ஸநன ஆச. டளதஹனளபநளக த ண ட ய ர த த அதன ந த கண கபட அநர ந தளர. இபண ட பன ற ளட களக பக க ஷயபம ஸசய னளதபகம. அபநண ஹபம கமழத த கண ய மழத தயப க க எஹப ஆச சர னம, அயர பன ற ந த த ண ட ல, ந த, இபண ட என ற ளணனங கள ம சழ ப ளய ஹளட ட கள ம கடந த. ய ட டளக ண ண ப ளர த தளர. இப தற க க ஹநல ஹதப ம. அயப க க உடஹ தளம தழபம தழ- ளற நண ஹபம உமப தற ஹக எப ளக க இபண டளன பம ப ளய தளஹ சம நளகக கழடக கழத. ஹநல ம ஹநல அதழகளர - க ன ஹகளத தழற க ஹயற ஆளகஹயண ட ம. இந த உத ஹனளகஹந ஹநல ன ற தக க ள சழர த த க ஸகளண டளன. இந தப க தழன ங கள பசழத தழப ந தளல பகயர க க உங கள கப த த க கத ஸதர னப ட த த ங கள srivaishnavism@yahoo.com ன

14 14 SRIVAISHNAVISM VAARAM ORU SLOKAM SWAMY ALAVANDHAR S STHOTHRA RATHNAM (THE GEM OF HYMNS) SlOkam 47 dhig asucim avinitam nirbhayam (dayam) maamalajjam parama purusha yoaham yogivarya agraganyai: vidhi siva sanakaadyai: dhyaatum atyanta dooram tava parijana bhaavam kaamaye kaamavrutta: Swamy Adidevananda s translation: Oh Supreme Purusha! Fie upon me who am impure, immodest, audacious, impudent and self willed and yet desirous of the rank of Your servant, which even those worthy of being counted foremost among the supreme yogins, BrahmA, Siva and Sanaka cannot conceive in their minds.

15 15 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.

16 16 சழந தழக க : சபணளகதழ Alamelu Ramasubramanian romba vasthavamana unmai Mohanram Srinivasamurthy அட ஹனன அ யளதன ஹன... " இப ஹளத அஹக நளகய ஷ ண ஆனங க ல நற ஹதயதகள ம இப ப ர. க ட நளயப ய ஷ ண ய நட ட ஹந தர சழத த ய ட ட யபளம. " இந த யளக கழனம சர தளள? நளதள ஸ ர நகளட ச நழ ன க ட யணங க நளட ட ர கள? ய ஷ ண ஆன... ய தழக ல, ல ள ஹதயதகள க க ம தக ந த இடபம, நர னளதபம ஸகளட த த ள ர கள. அந த, கப ட, ய ஸ யக ஹசர கள க க ன ற ம ய ஹசர நர னளதன ஸசய ன ஹயண ட ம. ஸ ர லன நளன க க ம நற ஆழ யளர கள, ஆசளர னர கள க க ம நஸ களபம ஸசய ன ஹயண ட ம. ஆழ யளர கள பநளகஹய நக க ன ற ம ம ஸப நளன அன க பலம சவக கழபநளக கழடக க ம. ஸ ர நன ளபளனண சபணளகதழ ஸசய ன நக க ஹயண ட ன க க யத த ய ஷ ண ஆன ஹதயதகள நக க ஸகளட ப ளர கள. Mohanram Srinivasamurthy ப ங கழ ப யர ஸ ர ளர யதழன ஹதய ன ய ட ட ஸ ர பஹநஸ யபப நட ட ஹந பதக ஷணம ஸசய தளர (இதற களக யண ட உப யம தர த தளர ). இதளல ஸ ர ளர யதழ ஹதய ன ன சளத த தளன ஸற ளர, ஹயற ந த ன நனபம அடன ய ல. Parthasarathy Doraiswamy If we happen to come across other deities you can think as Sriman narayana and worship them which I could not digest as a prabannan. Instead it can be mentioned that you need not shy coming away from that place without worshiping the other...deities as you need not fear that the other deity will punish us. but the deity will be pleased to see the sriman narayanan adiyars.we should think what the deity will think ib seeing the sriman Narayan adiyars. kindly correctl me if i am wrong. Dasan D.Parthasarathy. Rajan Ramakrishnan a srivaishnava will onlypray to lord NARAYAN&NOBODY ELSE.

17 17 Mal Ven பக கழனநளக நற ய ஹயண டளம ன யர கள சபணளகதழனப ற ழ நட ட ஹந ழக க ஹயண ட ம. அந த சழந த யந தளல சளப ளட, இதப ஹதயதக யணங க தல ற ழன அழவ தளளகஹய ற ட ம ஹதளன ற கழத. கயளஹ அநத த ஸகளட ப ளன. அந த அழய ஸகளட ப யன ம அயஹ. ல ளம அயஹ. அயன அன ழ ஏர அண வ ம அசனளத. ப ல ல ம க ட அசனளத. Lakshmi Narasimhan Venkatapathy ஹனளர ன ஸத ய ற க : சபணளகதழ ன த எப business transaction அல எப ப ஸசய த பட த தளல க நற ப ப இல ன தற க. சபணளகதழ ன த, எப யபத உனர ந த, ஸத ந த, பதழர யடந த நழன ல பம ஸளப ள எப யஹ ன ற அழந த, நற யர (...ஹதயதகள ) ம ந ஹளன ஆளல தம பனற சழன ளல ஹநன ந அடந தயர கஹ ன ற ம, அயர க யமழட தளல இம நப னன நட ட ஹந ஸபட பம ன ற ம அழந த, ப ர ந த, அப பம ஸளப ன தழப யட ன ல யணங கழ யமழட ட, ன ர அயஹ நற ப ற க க ம நளனயன ஆதளல அயன கன ல ம ந ளஹந ய ட ட ய ட யத ஆக ம. எப ப சபணளகதழ ஸசய த ய ட ட, ன ர தநத இஷ டம ஹளல ஸசய தளல அந த சபணளகதழ ழக களத. ஸ ல அத எப ஸதளடர ட ட ழ (continuous state ). அம நழ நளழய ட டளல ன ர நற ட சம சளபக கடழல பழ க ஹயண ட னத தளன. கடழல பழ கழக ஸகளண ட ப ப யன க க, எப ஏடம கழடத தளல, அதப ற ழக ஸகளண ட ழ ன ர அப ட ஹன உட களர ந த க ஸகளண ட இப ந தளல அயன மக க பட னளத. மக க எப யமழ சபணளகதழ. அந த நப ளன நஹனளட ஸதளடப ம களர னங கள எத த இப க க ஹயண ட ம. ஏடத த கப ஹளக கழ ஸசல த த ஹயண ட ம. இல ளய ட ல, சபணளகதழ ஸசய யத ம ஸசய னளதத ம என ற தளன. Srinivasan Krishnamoorthy Saranagathi is not an action...it is the culmination of giving up action itself - Bhagawan Ramana Maharishi..

18 18 Gita The Wisdom of Krishna Practical Guide to Right and Happy Living: In Twenty - Seven Self-contained Essays: SRIVAISHNAVISM Thotalam Chellaswami, Trustee, Srinivasa Gita Satsangh Trust (Retir20. The Law of Least Effort: Retd Senior I. E. S. Officer Govt. of India and Senior Advisor UN (ILO): 11. Gita s Integral Yogin Based on Five Basic Principles: 1. We have completed the discussion of the first group of six chapters, which is mainly concerned with the sincere saadhaka (devotee), the individual soul, aspiring for spiritual progress and wherein the saadhaka was taught the art of practising the way for right and happy living. Krishna is exhorting Arjuna to become a karma yogi as defined and explained in detail in the teaching up to the close of Sixth chapter (tasmat yogee bhava arjuna also Vide - yogasthah kuru karmaan i) The karma Yogi as elaborately explained in the Sermon so far is one who has integrated into his personality the knowledge he has gained, which would be clear from the description of an integrated yogi in verses ( ). That is why Krishna says that a Yogi is superior to a man of unintegrated knowledge. The integrated knowledge, according to Gita, is the practical knowledge or wisdom as summarized in ( ) covering all main virtues of human life. It is this knowledge that is lavishly praised in chapter 4 and is compared to fire which burns the effects of karma (karma bondage) to ashes, to a sword of wisdom which cuts asunder all doubts regarding the self and to a boat which enables one to cross the sea of samsaara. Hence is Krishna s exhortation to Arjuna to become an integrated yogin tasmaat yogee bhava Arjuna By the expression - yoginaam api sarveshaam and of all yogins, Krishna seems to be hinting at different types of yogins. Krishna mainly dealt with the three types of yogins karma, jnaana and

19 19 bhakti, with the Raaja yoga (controlling the mind through meditation on the Self or the Deity) serving more or less as hand maid to serve the main three yogas. Verse (6.47) is culmination of Krishna s teaching so far. It is, therefore, but proper that we should present, in brief, how Krishna gradually, step by step, developed the very important concept of an ideal or integral yogin. 2. The Gita s concept of integral yogi is based on five basic principles, beautifully enunciated in the five significant expressions in the Gita Sermon. (i). yogasthah kuru karmaan i sa`gam tyaktvaa, siddhi asiddyoh samah bhootvaa engage in activity, taking your stand on unitive way of yoga, relinquishing attachments and maintaining a sense of equanimity of mind in regard to fruits of actions (called siddhi attainment), considered desirable (favourable) or undesirable (unfavourable). [2.48]: Naturally Krishna defines karma yoga as - samatvam yogah ucyate equanimity of mind is defined as yoga. [2.48]: Here Krishna is emphasizing giving up attachment to fruits of action. A consequence of this non-attachment to fruits of action is gaining a sense of neutrality to the fruits of action performed. It is this neutrality to the fruits of action that develops a sense of equanimity of mind to fruits resulting from action considered favourable or not favourable from worldly stand point of view. This is because only that person can maintain equanimity of mind to the fruits, who has no attachment to mundane worldly pleasures. (ii). Hence is the Krishna s emphasis on the second principle to follow. tam vidyaat yoga samjnitam duhkhasamyoga-viyogam understand that dis-connection from the attachment with sorrow is known by the name of yoga. [6.23]: This is yet another definition of karma yoga. Why does Krishna expresses the principle this way instead of directly and simply stating - disconnection with sorrow? This is because, we are ever in attachment with (connected to) sorrow as we identify the soul with body-mind-intellect-complex and this is the main cause of all attachments leading to value judgments - likes and dislikes. It is this identification that Krishna is urging to be disconnected. Only then can one gain neutrality in value judgments and consequent equanimity of mind to results of actions. It may be stated that Krishna is using the word duhkha in a wider sense disharmony, commotion and unrest. Duhkham signifies an awareness of incompleteness, the feelings of imperfection, the burden of finitude, the sense of insufficiency. This exhortation is not easy to follow. Hence is Krishna s exhortation sah yogah yoktavyah nis cayena, anirvin n a cetasaa such a yoga should be practiced (adhered to) with determination and a serene (undistracted) mind. [6.23]: In these two principles Krishna is emphasizing that one should give up egoism, which is nothing but identifying the body-complex (non self) with the immortal self divine (aatman), which is responsible for mistaking the perishable and impermanent sense pleasures as bliss, which is the nature of the pure soul. Only when this wrong identification is removed, one can aspire for s reyas or bliss, which comes on its own and not one to be sought after. Hence Krishna s stress on maintaining neutrality to the nature of results accruing from actions. (iii). The third principle, which emphasizes supreme poise, is enunciated as follows. yadaa s rutivipratipannaa te buddhih sthaasyati nis calaa acalaa samaadhau tadaa avaapsyasi yogam tossed about by the conflict of opinions, when your intellect shall stand poised (or unshaken) and firmly fixed in equanimity (never gets brain washed), then you shall attain to yoga (true insight or spiritual illumination). [2.53]: Only by protecting oneself from getting brain-washed or confused by the contradictory scriptural pronouncements and various teachings and to be unbiased and open-minded in one s attitude by remaining steadfast in devotion and by being firmly established in the divinity within (only depending on the internal intuitive wisdom 18.61, 62), one can commune with the pure source of action, which is non-binding and devoid of all reaction. This indeed is the state of steady wisdom (sthitaprajnah). Such a man who attained this steady wisdom attains to Yoga the realisation of the true knowledge of the self in due course tat svayam yogasamsiddhah kalena aatmani vindati He that is perfected in karma yoga realizes in due course the self in his own self (heart). [4.38]: (iv). The three principles thus stated has

20 20 been integrated into one comprehensive fourth principle by bringing in the yajna spirit in karma yoga, which includes in addition to those included in the first three principles, the ideal of yajna spirit in karma yoga which its doctrines of work as worship for social good and harmony (lokasamgraha) yajnaarthaat karmana h anyayatra ayam lokah karma bandhanah The world is bound by actions other than performed for the sake of yajna (as worship of God for loka samgraha social good and harmony); tad artham samaacara karma muktasan`gah Do therefore earnestly perform action for yajna alone, free from attachment. [3.9]: The four principles stated above constitute Gita s concept of integrated knowledge practical knowledge or wisdom as summarized in ( ) covering the main values of human life. (v). Now a question arises whether the following of these four principles will lead to bliss. The assurance comes from Krishna s fifth and crowning principle (presented later on in the Sermon, but briefly and subtly presented in the following early verses: Renouncing all actions in Me, your thoughts resting in the spirit soul, free from expectation, and egoism - selfishness, and with inner poise and serenity, engage in the battle of life. (3.30): He who thus comprehends, in truth, my divine Avataara, My Sacrifices (works) and My teachings, is not reborn after leaving the body (that is, he is cleansed of all taints that obstruct the development of devotion); he gains loving communion with Me O Arjuna. Completely rid of passion, fear and anger, wholly absorbed in Me, taking refuge in Me and purified by the penance of wisdom, many have become one with Me. In the past, O Paartha, in whatever way men identify with (worship) Me, in the same way do I carry out their desires; men betake themselves or pursue to My path, to the path of My devotion everywhere and at all times, because I fulfill their desires in whatever way they may come to Me. (4.9-11); and Knowing Me as the enjoyer of all sacrifices and austerities, as the great Lord of all the worlds, as the well-wisher of all beings, he attains peace. (5.29): Here Krishna is urging that the mind has to discover the Deity who is the Lord of all yajnas and austerities, the Ruler of all the worlds, the Friend of all beings. We cannot miss to note that in these early verses the fifth principle exhortations To carry on our svadharma as worship of the Deity, to be merely as an instrument of God to fulfill His design and deed and to supremely surrender to the Deity. Here, in the above quoted verses, we are not to miss a very significant point, namely, Krishna s exhortation to imitate Him in thought word and deed (madbhaavam, mama saadharmyam). But It is in the verses that followed chapter six that this fifth principle reflecting the sentiments of (6.47) - antaraatmanaa madgatena s raddhavaan yah bhajate maam, gets clearly enunciated: The fifth principle nimitta maatram bhava be merely an instrument of Me [11.33], is exhorted in the Sermon s crowning observation carama sloka sarvadharmaan parityajya, maam ekam s aran am vraja renouncing all writs and rites, take refuge in Me alone, with the assurance that the saadhaka not only will be liberated from all sins (aham tvaa sarvapaapebhyah mokshayishyaami), but also he shall attain Me (maam eva eshyasi) and hence advising him not to grieve (maa s ucah) (18.65, 66). The five principles taken together constitute Gita s concept of an integrated yogi (jnaana- bhakta yogi), who gains the three-fold integration with one s own self, with his social environment and with God, which is at once beautiful and fascinating. ( ): ESSAY WILL CONTINUE 1. Gita Sermon A Garland of Select Gems: Reviewing the book for the Hindu of April, 16, 1993, the late and revered Scholar Philosopher M.P. Pandit of Aurobindo Ashram observed: This selection of 175 verses under 71 headings has its own appeal. Each verse in Devanagari is followed by a free translation and terse comment bringing out the relevance of the scripture even to the youth of the modern world. The treatment of the three gun as is shown to have some common elements with the modern sciences. Faith is commended as it

21 21 is the reflection of the higher will. The theory of karma is shown to be not any kind of fatalism but a law emphasising that we are architects of our destiny and we have the power to make and even mar it, and even death does not interfere with the progress of the effort. Explanations of nishkaama karma, immanence of God in the universe, tapas as different from body s mortification, are to the point. Underlines the integral character of the Scripture, especially in its synthesis of the three disciplines of karma, bhakti and jnaana. The selection does draw the reader to the original. Reviewing this book in Tapovan Prasad, April, 1993, Professor C.G. Vasudevan, the well-known exponent of Bhagavad Gita observed: In a very short canvass of 67 pages the author has condensed the nectarine essence of the Bhagavad Gita without losing sight of the sequences and continuity of thought that runs through the Bhagavad Gita. Without forsaking the sublimity of the divine lore, retaining the sacredness throughout, 2. Karma Theory: Reviewing the book in November, 2001, issue of Prabuddha Bhaarata, Swami Satyavidananda of Sri Ramakrishna Math, Madras stated: The book has attempted to remove the popular misconception about the theory of karma. The author has beautifully explained the concepts of transmigration of the soul, the purusha and prakriti, concepts, purushottama, maaya and how karma theory is really a boon to escape from transmigration. He has rightly stressed that man is the maker of his own destiny. This is the teaching of Vedanta, which needs to be highlighted in the modern world. The first Chapter of this book deals with the jeevatma which, according to the author, is the eternal aspect or ams a of the supreme Soul, a Visishtaadvaita concept. Chellaswami next takes up the gun as and makes extensive use of the Gita The fourth Chapter begins with the idea of how and why we suffer. It is not action which binds us but the deep involvement in action attracted by fruits. By attachment to action we are building up tendencies to act again and again. This makes for further existence. This is karma bandha. The law of karma is inclusive of law of heredity.karma can also influence us in the form of inherited tendencies internally and destiny externally. The sequence can be like this: samskaara, tendency, habit, character and destiny. We are given the freedom to choose between good and bad, between joy and sorrow. The author has beautifully explained s raddha, the driving power of man, which is a positive mental attitude. A life with an ideal is the need of the hour. To pursue the ideal with diligence requires s raddha. Reason, knowledge, devotion and s raddha go together. The last Chapter is important. The karma theory is not a fatalistic doctrine. On the other hand it is the key for man to work out his destiny. It makes man beware of his responsibility and to work out his destiny. If my actions made me what I am now, it is implicit that I can carve out my future as well. This is the gist of the karma theory. The book is an interpretation of the Gita. 3. Sundara Kaandam of Valmiki Raamaayan a: This book was brought out on the occasion of S ataabhishekam of the Trustee (81 st birthday) function on 29th December, 2005 and was widely distributed to the guests attending the function. The Text covers almost all aspects presented in the Story the situations, events or expressions. Important Verses of Valmiki are presented in Roman Script with free Translation in English. The Author believes that every aspect touched and every observation made by Valmiki have been adorned with beauty of expression, sentiment and value and so every effort has been made to include all these aspects in the true spirit of the Poet s observations. Two inspiring characters of the Sundara Kaanda Sita and Hanuman are discussed in some detail bringing out their essential and great characteristics. The publication has been well appreciated by the public and received appreciative comments from reputed scholars and journals. The Set of three Books can be had for Rs. 150:

22 22 SRIVAISHNAVISM Guide to 108 DIVYA DESAMS Tamarapu Sampath Kumaran Om Namo Narayanaya TIRUTTANKAA ( Tooppul ) This Divya kshetram is located in the temple town of Kanchipuram. The moolvar is Deepaprakasar also known as Vilakkoli perumaal in the standing posture.

23 23 Thayar is Maragathavalli, and Theertham Saraswathi Theertham and the Vimanam Sreekara Vimanam. The legend is that the demons in an attempt to disturb the yagna conducted by Brahma darkened the world. Responding to Brahma s prayers Lord Vishnu is said to have manifested Himslef as bright light to enable the yagna to be continued unimpeded. Hence the deity is called Deepaprakasar. This is the avatara sthala of Swamin Vedantha Desikar and there is a shrine of Desikar with Lakshmi Hayagrivar. Azhwar Mangalaasaasanam: Tirumangai Azhwar 1849, 2065 (pasuram numbers as found in Naalaayira Divya prabhandam). Vaikunta Ekadasi is celebrated in this kshetram. TIRUVELUKKAI This Divya kshetram is located in the temple town of Kanchipuram. The moolavar is Azhagiyasingar Narasimhar, also called Mukunda nayakar in a standing posture. The Thayar is Amruthavalli also called Velukkaivalli, and the Theertham Kanaka Saras and the Vimanam Kanaka Vimanam. It is believed that Lord Narasimha at the Hastishaila caves in the Attigiri sanctum hill, manifested himself yet again as Narasimhar and chased away the demons from the vicinity and stayed at this shetram as Yoga Narasimhar. Since the Lord stayed at this place at His pleasure (Vel means desire), this place is called Velukkai. Azhwar mangalaasaasanam: Tirumangai Azhwar 2674 (127) Peyaazhwar 2307, 2315, 2343 (pasuram numbers as found in Naalaayira Divya prabhandam) The annual festival is being celebrated in the Tamil month of Margazhi.

24 24 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 ****************************************************************

25 25 SRIVAISHNAVISM DHARMA STHOTHRAM Part 89 Madhavah, Madhuh This month being Margazhi, Andal and Thiruppavai are familiar with everybody and it is better how Kotha Nachiar enjoyed thousand names of Sriman Narayana and presents us in thirty verses. Narayana in first, pasuram depicts about Him as the son of Nandagopan and Yasoda with black complexion,the only person Narayanane as one who answers for our call,in red eyes and with face like sun and moon. In 7th pasuram Narayanan moorthy in lying pasture hearing the namas of Kesava. Again in 10th pasuram Natra Thuzhai mudi Narayan is with fragrant smiling Tulsi in His head. Similarly Govindan nama is found in 27, 28, and 29th pasurams. In Koodari vellum sir Govinda pasuram it is said as He who conquers enemies. The next pasuram tells as there is no omissions, backdrops, errors or failures at all with Sriman Narayanan as Kurai Onrum illatha Govindaa. In satrumurai pasuram Andal recollects various incarnations and requests Him to be of such sowsilyams, Sowndaryam, sowlabyam for ever as Andru kan Govinda. Kesavan nama is again repeated in concluding pasuram as Mathavanai Kesavanai.Similarly Mathavan is found in 9th pasuram as Mamaayan,

26 26 Mathavan vaikunthan. The nama Mayan is seen in 5th pasuram and Mayan manivannan in 16th pasuram.there are other references of Sriman Narayana's namas as Uzhi muthalvan, Yamunai thuraivan, Pangayakkannan, Manathukkiniyan, poovaipoovannan, mukilvannan etc which are familiar with Sri Vishnu Sahasranamas. In Nachiar thirumozhi also Andal quotes the various namas of Sriman Narayana which we can discuss in the next part. Madhavah is one who is the lord or master of Ma or knowledge. Brahman or Sriman Narayana is the omniscient spirit and knowledge or consciousness is defining attribute. He is the supreme or all knowing knower. Knowledge is His preeminent attribute and His substantive nature is self luminous. There is no element of unknowing in Him. He is called 'Madhava 'because of His Mauna (Ma), Dhyana(Dh), and Yoga(Va). In Gita 1.14, Krishna is referred as Madhava as the husband of the goddess of fortune or Maha lakshmi. Ma vidya ca harch prokta tasya tso yato bhava / tasma madhava namasi dhavah svam iti sabditah // Vidya or knowledge of Hari is denoted by 'ma' and thus got the name Madhava. He is considered as the proclaimer of the true knowledge of Himself as the supreme being. It is a known fact that when Arjuna was in confused mind to engage in the battle of Kurukshetra, only the knowledge and advice of his charioteer Krishna helped him. He was then taught in a single flash of insight and His knowledge has stood since through all ages, as one of the world's scriptures under the name of Srimad Bagavad Geetha, the song of the blesses one.though Arjuna was the only person who got message from Krishna, now we are seeing every one in the world clearly learnt the entire teachings and follow the same in our life period. Madhuh is honey, because the lord gives joy just like honey.. Madhuh is one who is like honey to his true devotees. Madhuh stands for honey,and nectar as One who generates Nectarine Bliss in the hearts of His devotees. Nammazhwar in Thiruvaimozhi Madhuvar than am thuzhayaan says the service and devotion to Sriman Narayana with honey natured Thulasi garland is always great.there is a prayer in Brihadaranyaka Upanishad as Asatoma sadgamaya tamasoma jyotirgamaya mrityoma amirtamgamaya.this means " Oh Lord! please lead us from the unreal to the spiritual reality. Lead us from the ignorance to the self knowledge. lead us from death to immortality. That is Amirtam (Madhu), the prayer underlines ultimate goal of human life. If we by pure heart are engaged in spiritual pursuit and are doing satsanga, then we shall have to get rid of the unreal, rather its removal shall automatically take place. Just as a child on the lap of mother appears as of the same size,but if after the period of one month look at him then we shall feel change in life. if we see after an year then we shall find greater change. similarly with our prayers to honey natured Srimannarayana we are sure to attain much happiness, glory and development in our life, stage by stage throughout our life.so He is only madhu,to every human being. To Be continued... Arumbuliyur Jagannathan Rangarajan

27 27 SRIVAISHNAVISM SRIMADH BHAAGAVATHAM. * On ce when Arjuna was living in Dwaraka, a Brahmin came there with a dead child and started shouting I am loosing everychild of mine as soon as they were born. This is my ninth child. These things will happen in a country only when the king is not good. Is nobody here to solve my problem? As I have to lose every time my child? * Like this he was shouting and crying before, Krishna, Balarama, Pradyumnan and Anirudh. * Everyone was keeping silent. * But Arjuna took a oath that he will save the Brahmin like this, Is no kshatriya here to hear this Brahmin s word. Hey Brahmin, don t worry I am here to help you. I will see that your next child will not die. Even if that dies I will go to Yamaloka and bring back the child alive. This is the oak I am taking on my bow Kandipam. * After some months when Brahmin s wife was to deliver a child, Arjuna formed a fort of arrows with his power to surround the room where she was staying. * But to the surprise this time also the child was born dead and vanished immediately in the air. * Brahmin started scolding Arjuna that he couldnot save his child. * Arjuna carried his bow Kandipam and went to samyamani the place of yama. * we will see next week.

28 28 SRIVAISHNAVISM Yadhavabhyudhaya of Vedanta Desika By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siromani 78.chathurNaam purushaarthaanaam prasavo yath samaasrayaath Havyakavyaprasooreshaa dheeryathe dhaithyabhaarathah This earth depending on whom the four purusharthas are fulfilled and who is the source of the food for devas and pithrs is now affected by the burden of the asuras. eshaa- this earth yath samaasrayaath- depending on whom prasavah- the origination occurs chathurnaam purushaarthaanaam- of the four purushaarthaas

29 29 havyakavyaprasooh who is the source of the offerings to devas and pitrs (havya is the offering made in the yajnas to devas and kavya is that offered to pitrs) dheeryathe- is affected dhaithaybhaarathah- by the burden of the asuras. 79.jaathaa nikhilavedhaanaam uttamaangopadhaanathah thvathpaadhakamalaath eshaa thvadhekaadheenadhaaranaa This earth, which has originated from your lotus feet, which is the abode of the Upanishads (which delineate your glory), is your sole responsibility. eshaa- this earth jathaa-who has originated thvathpaadhakamalaath- from your lotus feet utthamaangopadhaanaath-which is the abode of the head nikhilavedhaanaam- of all the Vedas (meaning Upanishads which are considered as the Seersha or utthamaanga, head, of the Vedas) (All the Vedas sprung from the feet of the Lord) thvadhekaadheena DhaaraNaa- is to be borne solely by You.

30 30 SRIVAISHNAVISM PALSUVAI VIRUNDHU. 26 DEC;VIDWANS THIRUPPAVAI UPANYASAMS;& SUPRABHAATHAM TV UPANYASAM IN SVBC THIRUPPAVAI UPANYASAMS : 1. Sri.U Ve.Dushyant Sridhar Swamin ; Audio MP3,Pasurams 7, 8, 8, & 9th of THIRUPPAVAI Upanyasam (recorded by Sri Dushyant Sridhar ) at TTD Center Mumbai is at the LINK; 2.Dr.M V Ananthapadmanabhachariar Swamin Thiruppavai Pasuram 10,telecast on 26 Dec in Sri Sankara Tv.Link of Video at ; - Pasuram 10 3.Podhigai telecast ;Sri.U.Ve,Thoopul Srinivasa Raghavachariar swamin,pasuram 10 of Thiruppavai Upanyasam video at ; - Pasuram 10 4 Sri.U.Ve..R.Madhavachariar Swamin Thiruppavai Upanyasam AT Chennai. - Day 7 of Thiruppavai upanyasam - Day 8 of Upanyasam - Day 8 ( 25 Dec recording ) 5. Villur Nadadur Sri U.Ve.Karunakarachariar Thiruppavai Upanyasam, next Pasuram 9 is not uploded yet.sri Venkateswara Surabhaatham Upanyasam Link for Part ( 10 ) of the Upanyasam by Sri.U Ve.Velukkdui Krishnan Swamin Video,is at; Veeraraghavan 31 DEC 2011 & 1 JAN 2012 " SRI SUDARSANA HOMAM - SRI MUMBAI BHOOVARAHA MAHA YAGNAM AT

31 31 VEDIC HELPLINE SERVICES,have many years in the past conducted,sri Sudarsana Homam & Sri Bhoovaraha Homam for the well being and prosperity of one & all. Continuing the tradition,this year also the yagnam is arranged on 31 Dec 2011 & 1 Jan The contact numbers for more info is ; / / A nice way to welcome the New year as well. This function is organised by Brahaspathis of Mumbai, Sri Bhooderi Narasimhachariar ( Navathi kanda Mahan ) & Sri.Pazhaveri Chakravarthi Raghavan - Chembur. Vedic scholars from Sri Ahobila Mutt are always deputed by H H Srimad Azaghiyasingars to this function every year,for conducting the Hoomam as per sastrotha rituals at request of organisers. All are WELCOME & request to convey the contents to near and dear in this area - Mumbai /Pune

32 32 25 DEC; VIDWANS THIRUPPAVAI UPANYASAMS;DR M V ANANTHAPADMANABHAN/SRI KARUNAKARACHARIAR/SRI SRINIVASA RAGHAVACHARIAR 1.Dr.M V Ananthapadmanabhachariar Thiruppavai Pasuram (9) upanyasam Video at ; 2. Podhigai telecast Thiruppavai Pasuram (9) upanyasam by Brahmadesam Thoopul Sri Srinivasa Raghavachariar Swamin is at; Sri Venkateswara suprabhaatam Upanyasam could not be recorded today.- 25 dec Villur Nadadur Sri U.Ve.Karnakarachariar Swamin thiruppavai Upanyasam - Pasurams 6, 7, and 8; kk_korn-3x1dsayfimixriq- Video Pasuram 6 WvBKnmLM&feature=plcp&context=C3571b10UDOEgsToPDskLnSHanoj28et7eLStBxjPK- Video Pasuram 7 K4fwtiDfaQ5dWsENN01d64- Video Pasuram 8 ( Videos uploaded by Sri Nanda Pathangi ) Veeraraghavan VIDEO/PHOTOS;SRI DESIKA PRABANDHAM PARAYANAM AT SRI DESIKA CHEMBUR SABHA &SRI HANUMATH JAYANTHI AT Sri Desika Sampradaya Sabha organised,parayanam of complete Sri Desika Prabandha Parayanam at sabha premises on 25 Dec Some parts of this rendering,prabandhasaaram & Pillai Andhadhi rendered by Sri Desika Sabha Goshti,videos are now uploaded. The links are ; Parayanam; link for video Satrumurai Sri Desika Prabandha Parayanam

33 33 - Link for Video : PHOTOS ;SRI DESIKA PRABANDHA PARAYANAM Link for album ; - scroll down a bit Slide show at ; bai&album= SRI HANUMATH JAYANTHI AT CHEMBUR SRI AHOBILA MUTT Link for Thiruveedhi Purappadu- Video ; Veeraraghavan, Chembur,Mumbai 24DEC; VIDWANS THIRUPPAVAI UPANYASAMS/ SUPRABHAATHAM VIDEO UPANYASAM/SWAMI DESIKAN TN THE CONTENTS 1.Thiruppavai Upanyasams 2. Sri Venkateswara suprabhatham upanyasam. 3.Swami Desikan Thirunakshtra Utsavam at Thiruvahindrapuram Thiruppavai; a ) Pasuram 5 Video of Upanyasam by Villur Nadadur Sri.U Ve.Karunakarachariar swamin is at ; Pasuram 6 Upanyasam Video at b) Pasuram 8 ;Video of U.Ve.Dr.M V Ananthapadmanabhachariar i Sri sankara TV ( 24 Dec telecast c ) Podhigai 24 Dec telewcat Thiruppavai pasuram 8 by Brahmadesam Thoopul Sri.U Ve.Srinivasa Raghavachariar swamin at ; d ) Sri U.Ve.Velukkdui Krishnan Thiruppavai Upanyasams,nowadays at Srirangam at Venkateswara suprabhatham Upanyasam video by Sri U Ve.Velukkudi Krishnan swamin,telecast on 24 Dec 2011 is at link; - slokas 3 & 4 are in this Swami Desikan Thirunakshtra Utsavam at Thiruvahindrapuram, narration by Dr.U.Ve. Ananthapadmanabhachariar in Sri Snkara tv Part(1) telecast on 24 Dec 2011 & Video link is ; *** You may also refresh with Podhigai Live telecast of Swami Desikan Mangalasasanam Thiruvahindrapuram at Videos at Veeraraghavan

34 34 SRIVAISHNAVISM DayA Satakam by Swami Desikan. By : Geetha Rangarajan The sixth decad of DayA Satakam is set in Nathakutakam metre and consists of slokas The poetic skills of Swami Desika is amply evident in this decad. The poet par excellence demonstrated his craftmanship by comparing the Lord of ThiruvEnkatam to a sculptor who creates the vast array of sentient and insentient beings. He chooses special sentients like Ramanuja, AlavandAr and NAthamuni and paints everlasting pictures on their minds with the help of DayA Devi. He uses DayA devi as a painting brush and her KaruNa as the brush strokes to draw the meanings of the Tatva Trayams (chetana, achetana and iswara). The AchAryAs thus receive clear and auspicious knowledge (நனர வ அ நதழ ம அப ன ) and spread the Sri Vaishnava SiddhAntam through their Sri Sooktis to successive generations. Having received this knowledge of Saranagathy, Swami Desika explains this process in this decad. ShAstrAs declare that Bhakti Yoga and prapatti are the only two means by which jivatmas can attain moksham. All other processes such as Bhagavad KalyAna guna Sravanam, nama Sankeertanam etc culminate in either bhakti Yoga or prapatti. Bhakti YogA is the meditation through AshtAnga yoga on the kalyana gunas, divya mangala vigraha etc of Sriman NArAyanA. The practise of karma and jnana yoga bring a person to the platform where he/she becomes eligible to practise ashtanga yoga. This process is extremely difficult in this kali yuga whereas prapatti (SaranAgathi) can be performed by anyone irrespective of age, sex, caste etc. Swami Desika confirms this concept through the 59th sloka of DayA Sataka.

35 35 Before one can observe Saranagathi, one has to have the qualifications and be prepared. In sloka 51, Swami Desika elucidates the the main qualifications for a person to adopt prapatti. These are a feeling of destituteness and seeking Sriman Narayana as the only refuge. (Akinchanyam and Ananyagatitvam) DayA Devi confers boons and punishments as appropriate to the chetanas to correct them and cleanse them of their doshams to prepare them for surrender at Lord Srinivasa's feet (sloka 57). In this sloka, the chetana is prepared with the following essential characteristics Determination to perform only those activities that please Him (Anukulyasya Sankalpam) Determination to avoid acts that are displeasing to Him (Pratikoolyasya varjanam) Feeling of utter helplessness (KArpanyam) Intense faith that He will certainly grant moksham for people who have performed Saranagathi (MahA ViswAsam) 60th sloka is significant. After declaring that Prapatti is the easiest means to attain moksham, Swami Desikan begs DayA Devi to drench him with Her mercy and tear apart his ties to SamsAram and performs SaranAgathy unto Her. It is to be noted that Swami Nammalwar also performed SaranAgathi to Lord SrinivAsan in pasuram (அககழல ஹன இபம உன அட க ஹகழ அநர ந த ப க ந ஹதஹ) 51 அதழக ப ண: அ ஜந த : அதழகம ன தஹன யத ம அசழதழ தர ந ஹறத தய ம ப சழபளம அசழபளத அநழத நலள ஊர நழ ஜளம அதழங க ன ய அம ப ழதழம யதழ வ ப ரளச ஈச த த த ழத ன த ஸளப ள தனளஹதய ஹன! ந த ய தநள உதய பம இல ளத எப யன நழகவ ம அமகளத ம, அமழனளதத ம, கயள அடபம ளம ஹளன த ம ஆகழன உன ச சபணம ன ற அடந த ய ட டளல ஹளத ம. இன ம, த ன ம ன ற நளழநளழ ழ ம அகள ழந த றம றளபக கடழல இப ந த ந ண ட, ஸ ர ழயளற ன தழப யட ன அமழனளத ஸசல யத தப ஸற ற ய ட கழளன. 52 அ பக ளய றம த அ றம ய ளம ய ளம

36 36 க யசழத உக ஷழதள க யசழத அங க ப க டகதழ: ய ந பற ஆயலள வ ப ரகழர ஈச தஹன யத றதழ றபஸ யத இய சநனதழ அகம அப பதழகம ஸளப ள தனளஹதய ஹன! றபஸ யதழ தழனளத எப சழ இடங க ல கண ண க க ப ப ப ட ட ம, எப சழ இடங க ல ப ப டளநல ம தடன ல ளநல ஏட யத ஹளன ற பம உள ளய. ப ட ல ஸத யளக உள அன ப ன தக ஸகளண ட உன டம யப யர க ன த பளத ளயங க க கழ, யற ளத ஸசல யம அ க கழளய. 53 அ கப ஹண ஜஸ ன தப ண இந த ய ப ரணதளம அ கந ஆறத யம அ தளந வ ப ரளத ர ஹத: தபதநதள யஹச ததஹத த ஹத ய ததழ: ப லழத யர ஷ நணள ர ஹச ந ஹக நத ஸளப ள நற யர கள க க ன ந ஸசய யத நட ட ஹந க ழக ஹகளளக உள யட யம ட த த தனளஹதய ஹன! உத ல கள வ ய தம உள த ன ளல உன அண ட னயர க ன தன நக க ற இம சந தழப தன ல ச ட ன சழய ன தய னபம, தளநபன ல அநர ந த ப பம ந ன தய னபம, ஸ ர ழயளற ன இடநளகழன பநதத தபம அ க க யல தளக ம. 54 ஜகதழ நழதம சள த யத இதபள த தஹன தபள ழனந உஜ ஜழதள யதழ றந தளன ப : த யம இல ழபங க ச ப பசக ஆதழ ய ப தழநத ய தபறழ ஹதலழளம ழபயத ம வ ப ரச ழதழம

37 37 ஸளப ள தனளஹதய ஹன! இந த உகத தழல உள நற ஹதயதக ன தன ன த அற நள ன கத தபயல த, ழனற த, னன அ க க ம ன ழச சனம அல ளதத, த ன ம அ க கக க ட னத ஆக ம. தடன ல ளத சக தழ நட ட ம ஸ யர னம உடனயளக இப ந த ஸகளண ட, இந த உகழல உள அயப க க ம தழப நன ல உள ஸ ர ழயளறன ன ழதழன அ க கழளய. 55 ழகந றநளச ர தள ழகழ ஹளக றம ப த தழ கர ஜத அக க பத ப ஜ கதழ: ர தப த லழதள ப பகட த லம ற நத ஸ ன கநடள த னயதளப சதள ய ப த றர த ச ர னம வ ப ரகழர ஈச தஹன யலறழ ஸளப ள அத த ஹயதங களல ம ஹளற ப ட கழளய. அத த உகழற க ம ஸசழ ந அ க கழளய. உன அண ட னயர க ன ளயங கள ன கபன உடக க ம தழனளக உள ளய. த ன ம ஸகளண டயர கள க க நழக ந த ன ந அ க கழளய. அன ம, ந ன, ஆந ஹளன யற உடன கங கன ன ஸப நன ஸகளண ட ள ளய. 56 ஜகதழ நழதம சள த யத இதபள த தஹன தபள ழனந உஜ ஜழதள யதழ றந தளன ப : த யம இல ழபங க ச ப பசக ஆதழ ய ப தழநத ய தபறழ ஹதலழளம ழபயத ம வ ப ரச ழதழம ஸளப ள தனளஹதய ஹன! இந த உகத தழல உள நற ஹதயதக ன தன ன த அற நள ன கத தபயல த, ழனற த, னன அ க க ம ன ழச சனம அல ளதத, த ன ம அ க கக க ட னத ஆக ம. தடன ல ளத சக தழ நட ட ம ஸ யர னம உடனயளக இப ந த ஸகளண ட, இந த உகழல உள அயப க க ம தழப நன ல உள ஸ ர ழயளறன ன ழதழன அ க கழளய.

38 38 57 றகப ண ஸ கழக ப பப ர க பல ழக பலஹனள: ழனதழம உளதழ சக ப ர வ ப த தழ பம பனள வ ப ர நலழதப ஈச கப ஹண ய தபங கனதளம ச ப தழ நழத றம தழ த யன கதம ய தள ய சன: ஸளப ள தனள ஹதய ஹன! இந த உகழல உள பப க க ன தன ன த அயர கள க க ஹயண ட னயர க டம உண டளயதபம, ஹயண டளதயர க டம ஸயற ப ப உண டளயதபம களணளம. ன க அழந தயர கள, இந த ய ப ப ப -ஸயற ப ப ன த சக கபம ஹளன ற நளழநளழ யப ம ன ற உணர ந த ஸகளள கழன ர. இவ ய தம அழந தயர கள க க ஹயதங கள பம க ப ட ட உத ஸப ந ற ழ வ ய தம சந ஹதகம ற ட ம? (ற டளத ) 58 வ ப ரகழர க ப ஷ ண ஹநக ஜழதளம ஜழ தள லபளம த யத அ நதழம றஶவ ப ஷ ட ம உஜ வ ன ழவ ப த த த ப ர: லஶரஶ ஜளசஹனரஶ லஶநளம அஹளஹ ன தஹன ஜலதழ றத தம ஜகதழ சளதகயத க ப தழ: ஸளப ள தனளஹதய ஹன! ஸ ர ழயளறன ன கர ன ஹநகத தழல இப ந த, றம றளப தளத த க கயல உத அ நளம ன நமனப ஸளமழன யக கழளய. ப ண ண னம ஸசய தயர கள நம ப நட ட ஹந ப கழ உன ர யளழ ம சளதகப ய ஹளன ற, இந த நமனஹன ப கழனட உள ர. இவ ய தம இந த நமனக ஸகளண ட, தங கள தளம ங கப ஸற அயர கள, இந த யமழன ய டளநல உள ர. 59. த யத உதன த ழகள : அபள வ ப ரச ஜஶரள ஸ த தழப சப சழல ள ய ர கல த சழத பதழன:

39 39 னதழதழ னளப ப பப ப தன: ப பதனந தழ தஹன ஜகதழ லழதம : த யன பந னறளத அதழகம ஸளப ள தனளஹதய ஹன! அத த உகங கபம டக கயல சழற னளக ஸ ர ழயளறன உள ளன. அயன னதழக ன தயபள பளநளன ஜர, ஆயந தளர, ஹளன யர க ன ப த தழ ன ன ம ச யர ல, தத த ய உஹதசங க ழ தழளன. இத தகன ழ த ஹகளளக ஹன உள ளய. இதன பம அந த ஆசளர னர கள உன டம ப பத தழ (சபணளகதழ, பந னளறம ) ன உளனத த ய ட இந த உகழல ஹயற உனர ந த உளனம த ம இல ன ர. 60 ம ப த ஹ ப தஹன தஹன ம ப தழத களந லழஹத நலழஹத த ப த ய ப ஹத ப ஹதரஶ ய தத ஆத ந த ஹப நத ஹப வ ப ரகழர றளர யஸ ந தன ஹத நன ஹத நலத ம வ க ழஹத ழஹதலழ யபலபளம லர ம ஸளப ள ஸநன நனள இதனத தபம, ஹதயர கக களக க ம தன நனபம, ஆசன அடக கழனயர கள க க ன ந அ ப யள ம, உகக களக க ம ஸளற ப ஆசளர னர க டம ய ட டயள ம, ஸ ர ழயளசன க க ப ர னநளயள ம, அத த நங கங கள க க ம இடநளக உள யள ம, இ நனளயள ன ஹளற ப ட யள ம ஆகழன தனளஹதய ஹன! இந த றம றளபம ன த னபத த அட ஹனளட க க உத கப ண ன ன ம அன ன ந த ய ச யளனளக (ஸ ர யளறன, தனஹன யட யளக உள யன. ஆக அய டத தழல சபணம ப க யத நபகநளக அயன டன தன இடத தழல சபணம ப க யதளகக க ழளர ).

40 40 SRIVAISHNAVISM TIT BITS. Aandaal Twelve saint (poet) devotees of the 1st millennium CE- the great Aalwaars lived their lives dedicated to expressing their devotion to MahaVishnu - considered to be the supreme manifestation of Divinity in the Vaishnava system of beliefs.. These saints composed verses in chaste tamil, and revitalized the religious spirit of the region, sparking off a renewal of devotional worship in what is generally referred to as the Bhakti movement. Perhaps the best known of the Alwars, is Aandaal. Srivilliputtur in southern Tamilnadu, is home to Perialwar, and his foster daughter Aandaal; the works of Aandaal are very well known to the tamil world. The Tiruppaavai hymns written by Aandaal (a manifestation of the mother Goddess) are chanted in congregations throughout Tamilnadu during the cold month of Maargazhi, in the cool pre-dawn hours, in temples as

41 41 well as in the streets that surround temples. The 30 hymns constituting Tiruppaavai have been recorded by several artists, and the national radio station All India Radio (used to) broadcast(s) a hymn each day throughout the month of Margazhi. Also composed by Andal is 'Vaaranam Aayiram' (Kanaakkanden Tozhi), describing Andal's dream of her marriage to arayanan (Vishnu). This work is chanted during Sri Vaishnava weddings. A popular version of Vaaranam Aayiram sung by S. Janaki hit the charts in Aandaal is also known by the phrase Soodikkodutta Sudarkkodiyaal - the lady who offered garlands to Vishnu, after trying them out herself. Indeed, this is the central theme of the legend of Aandaal, which culminates in the divine marriage between the Saint Poetess, and Maha Vishnu himself. Legend has it that Periaalwar discovered a beautiful infant girl in in a lush grove in the vicinity of the Srivilliputtur temple, in the 9th century CE, in the Tamil month of Aadi (Cancer), in the Pooram asterism, in the fourth phase of the bright half of the month on a Tuesday. A delighted Periyaalwaar, brought up this infant, considered to be an incarnation of Mother Earth (in a manner similar to Sita's birth, in the Raamaayana), as his own daughter, naming her Kodai. A devout poet himself, Periaalwaar, brought up his foster daughter in his own footsteps. The young damsel Kodai, spent her time assisting her father in serving the Srivilliputtur temple, and in meditating upon Vishnu, with the desire of being his bride. Assigned the task of making garlands for the presiding deity at Srivilliputtur, with flowers picked from the grove in which she was discovered, Kodai would try out the garland on herself, without the knowledge of her foster father, and only then have it sent to the temple. Upon discovering a strand of hair on a garland meant for the presiding deity, a distraught Periaalwaar suspended the offering of the garland to the temple. It is said that the presiding deity of Srivilliputtur appeared in the saint poet's dream, and revealed to him that he actually preferred garlands that had been pre-worn by Kodai. Realizing that Kodai's purpose in life was a special one, Periyaalwaar named her 'Aandaal' or Soodikkodutta Naachiyaar, and looked upon her as an incarnation of Divinity. When Periyaalwaar, attempted to find a groom for the nubile Aandaal, she thwarted his efforts with the assertion that she was destined to be the bride of none other than Maha Vishnu. She urged him to describe to her the attributes of Vishnu enshrined in several of the shrines that he knew of. Upon hearing of Vishnu enshrined atsri Rangam, Aandaal decided that she was to become the bride of Vishnu's manifestation of Ranga Mannaar at Sri Rangam. Aandaal then spent her youth in purposeful pursuit of her aim to realize oneness with Maha Vishnu - Ranga Naathar (i.e. to become his bride). Her literary masterpieces Tiruppaavai and Naachiyaar Tirumozhi exhibit the passion expressed by a

42 42 lover yearning for her beloved, and the rigorous penance of Paavai Nonbu, undertaken to achieve her surreal objective. In Tiruppaavai, Aandaal visualizes Srivilliputtur as Brindavanam, the grand temple there as the home of Nandagopan, and the presiding deity of Srivilliputturas Krishna. Perhaps, one of the most romantic works of Aandaal is Kanaakkanden Tozhi, in which - she narrates in vivid detail, her dream of marrying Narayanan (Vishnu). This is a celebrated work - an essential part of the Sree Vaishnavite liturgy, chanted during wedding rituals even today, in a manner similar to the recitation of Vedic hymns. Legend has it that Ranganathar appeared in Periyaalwaar's dream and directed him to bring his bride Aandaal to the temple at Srirangam, where he would marry her. Following the divine ordinance, Periyaalwaar led Aandaal in a bridal procession to the grand temple at Srirangam, where Aandaal walked in with a sense of purpose and disappeared into the sanctum of the temple. The colorful story of Aandaal has its parallels, with the much more known legends associated with the more recent Saint Poetess Mirabai of North Western India. Both these poets are known for their inspiring poetry as well as their passion for Krishna. While Mirabai lived upto a ripe old age, singing praises of Krishna, visiting shrines associated with the life of Krishna, Aandaal of South India, is said to have merged with her consort at Srirangam, as a young bride. The only two Sree Vaishnavite shrines directly associated with Aandaal are Srivilliputtur and Srirangam, although she has referred to Mathura, Brindavanam (Aaippaadi),Tirukkannapuram, Azhagar Koyil, Tirupati, Dwarka in her Tamil hymns. Aandaal is regarded as more than a saint or a poet, although she is considered to be one of the Aalwaars, by virtue of her contribution in Tamil verse - to Sree Vaishnavite liturgy. Aandaal is regarded as Bhu Devi - or Mother Earth, the consort of Vishnu, and a shrine to Aandaal adorns several of the Sree Vaishnavite shrines. She is also regarded as a symbol of the strength of womanhood, a person with a sense of sublime purpose, complemented with a strong determination to attain the purpose successfully. An acknowledgement of these virtues is reflected in the belief that prevails that reliving this determination, through the chanting of the Tiruppaavai hymns would aid one in attaining their objectives. From : RANGARAJ RAMASWAMY

43 43 SRIVAISHNAVISM DO YOU KNOW? 43. How To Get Sparkling White Teeth Good teeth make a good face. We all want to have a great smile and see smiling faces around. But all those smiling faces seem so beautiful only when the show a set of well set sparkling white teeth. Yellow teeth are something that makes us embarrassed; no one likes to show off a set of dirty yellow teeth. But how do we get those pearl like sparkling white teeth? Here are some easy home remedies to help you achieve that. We always want to display our pearl white teeth. However, often the teeth are marked with stain and become yellow. With proper oral care, we can prevent stains from appearing on the teeth. We can also make our teeth dazzle brightly with the help of easily available products. Tooth stain prevention Tooth discoloration or tooth stains can develop due to several factors. The food you take can make your teeth lose their bright white sparkle. To prevent your teeth from losing their natural shine, limit intake of tea, coffee, carbonated beverages and wines. Certain dark colored fruits and vegetables, such as berries and beetroot can cause discoloration of teeth. Cigarette smoking and chewing tobacco could make your teeth lose their natural whiteness. Sometimes destruction of the enamel due to aging causes discoloration of the teeth. Side effects of certain medications can make the teeth lose their natural whiteness. Hypertension medications, antihistamines and certain antibiotics could cause discoloration of the teeth. Excessive fluoride use can cause teeth discoloration. Poor oral hygiene, genetics and trauma can also be responsible for the yellowing of teeth. Natural tooth whitener :Hydrogen peroxide Hydrogen peroxide is widely used as a tooth whitener. You can make your own tooth whitener at home with hydrogen peroxide. Add a few drops of hydrogen peroxide to a teaspoon of baking soda. Mix the ingredients to make a thick paste. Use this hydrogen peroxide and baking soda paste as toothpaste. This will help to remove the stains from your teeth, making them whiter. Table salt The abrasive property of table salt helps to remove the stains from the teeth. Mix one teaspoon of table salt with two to three spoons of baking soda. Use this homemade whitener for regularly cleaning your teeth.

44 44 Orange peel : To remove stains from your teeth, rub your teeth with the white portion of the orange peel. Instead of using fresh orange peel, use dry orange peel for cleaning your teeth. To enhance the cleaning power of the orange peel, you can add couple of dry basal leaves or dry bay leaves powder to your homemade orange peel teeth whitener. Home remedies : Lemon and common salt Make a paste of few drops of lemon juice and a pinch of common salt. Apply this to your teeth and massage gently as if brushing. This helps to remove the stain from the teeth. Orange peel Massage your teeth with the inside of orange peels. Orange peels have a very mild bleaching agent in them which removes the stain from the teeth without damaging the enamel. Bay leaves Take 6 bay leaves and dry them till they are crispy. Make a powder of them and add it with powdered orange peels. Massage this to your teeth daily. This ensures sparkling white teeth in a fortnight. Strawberries Strawberries not only taste sweet, they are also very good in cleaning the teeth. Although they are sweet in taste, they do not damage or decay the teeth. Instead, they help remove stains from the teeth and make them sparkling white. Apple cider and white vinegar Apple cider and white vinegar are also very effective in removing stain from teeth. Both have bleaching agents in them and help remove stain fast. But they are very strong and regular use of it can damage the enamel. Moreover, they taste very bitter. Wood ash is also very good in removing yellow stains form teeth but it damages the enamel permanently and causes painful teeth. This should never be tried out. Brush your teeth twice a day and avoid the use of fancy gels and chemicals on your teeth to remove the stain. They help in removing the stains but also damage the enamel, making the teeth weak. This may later result in toothaches and tooth decay. Teeth Whitening Methods Clean, white and shining teeth are the dream of every person. Shining white teeth is a part of beauty and personality. Long periods of ignorance leads to staining of the teeth and thus teeth become dirty in time.

45 45 Tooth whiteners help you to get rid of these stains from your teeth. There are professional treatments available for whitening the teeth but instead of choosing these expansive treatments you can make teeth whitening agents at your home. Home recipes for making teeth whitening agents are given here. Baking Soda Baking soda is an effective remedy for the stained teeth. You can simply roll a damped tooth brush on baking soda and brush your teeth as usual. The bicarbonate in baking soda dissolves in water to make a gentle cleaning agent. This will move in to cervices and cracks in the tooth and will remove the stains and plaques in the tooth. This will also help you to get rid of the harmful bacterial from the mouth. Baking soda and Hydrogen peroxide Mix 3 percent or even less amount of hydrogen peroxide with baking soda in a cup and apply this mixture on your tooth. Keep it on the tooth for about 15 minutes and then wash off. Strawberry and Baking soda You can use strawberry for rubbing on your teeth. You can also mix strawberry with a teaspoon of baking soda and use this mixture for brushing your teeth. This will give you quick results. In order to avoid the damages caused by the acids and sugars in the strawberry mixture you need to brush your teeth afterwards. Lime juice and salt Take the juice from a freshly cut lemon and mix it with a pinch of salt. Now spread this paste on your teeth and leave it there for 15 minutes. Bay leaf and Orange peel Dry orange peels and grind them to make powder. Mix the dried orange powder with powdered dry bay leaves. Use this mixture for rubbing your teeth. Neem Twigs Instead of the tooth brush available in the market you can use neem twigs as disposable tooth brush. If you practice this daily then it will help you to get rid of the bad breath and also removes the harmful bacteria from your mouth. How to Retain the Teeth Color Most of the people like to have bright smile. Most of you may have white teeth initially and it s your habits like smoking, eating, tobacco chewing etc. makes your teeth colored. Nicotine present in

46 46 cigarette, pan and in your food items stained your teeth and the groves of the teeth yellow and brown along with a bad breath. Drinking too much coffee or tea may also cause the same effect. You can t remove this stain easily with regular brushing. More than that some fruits and vegetables may also leave some stain over your teeth like grapes, cranberry, blackberry, beets etc. Brushing your teeth after taking these fruits and fruit juices may help you to remove these stains. Home Remedies for Teeth Whitening Change Your Habit Once you notice your teeth getting stained then try to limit your habits like smoking, tobacco chewing and drinking too much tea and coffee. This will make a significant difference in your teeth color. Also avoid foods that contain acids like the citrus fruits and starchy foods as these foods may cause discoloration to your teeth. Also avoid chocolate and sweets before going to bed as it encourage the development of bacteria and acid that may destroy your teeth. If you are taking such food items then make sure you have washed your mouth properly with enough water or brush your teeth. Salt Alter your tooth paste with common salt at least two times a week and this will help you to retain your natural teeth color. Strawberry Take six strawberries that are ripe and make a puree along with two teaspoon of baking soda, one cup water and one teaspoon cream of tartar. Apply this puree over your teeth for the entire night. Continue this for about a week and you can retain your white teeth. Sugarless Chewing Gum Use a piece of sugarless chewing gum after having any thing that stains your teeth. This will help you to produce enough saliva that can wash out the darkening agents before they cause stain on your teeth. Bicarbonate Soda Use bicarbonate soda to brush your teeth at least once in a week and again brush your teeth with your normal tooth paste. This will help you to remove the stain from teeth. Compiled By : Sri P.S.C. Raja ; NEXT WEEK : Tips to Improve Blood Circulation

47 47 SRIVAISHNAVISM BRAINWOK Scramble The birth Stars of some Perumal and Acharyals. All that you have to do is find the correct names. 1. T W S H I A ( Narasimha s star ) 2. M N A S V A A R ( Swami Desikan ) 3. R T A M U T ( Mahalakshmi ) 4. E I A T V R H ( Ranganathar ) 5. P S A P N U A R M U ( Sri Raman ) 6. Y I L A M A Y ( Adiseshan ) 7. M A S U P ( Barathan ) 8. H O I R I N ( Lord Krishna ) 9. I D T R V A R I T I U ( Sri Ramanujar ) Answers for Last week Cross Word : THIRUVENKADAM ; THIRUVAIKUNTHAVINAGARAM ; THIRUKUDANTHAI ; THIRUPULLANI ; THIRUKOVALUR ; THIRUKADALMALLAI ; THIRUVILLIPUTHUR ; SRIMUSHNAM ; OPPILIAPPAN. Dasan, Poigaiadian.

48 48 SRIVAISHNAVISM DIVYA PRABHANDHA PAASURANGAL Thirupaan Azhwar Arulicheyal AmalanAdhipiran kondal vannanaik * kovalanay venney unda vayan * en ullam kavarndhanai ** andar kon ani arangkan * en amudhinaik4 kanda kangal * marronrinaik kanave 10 adivaravu: amalan uvandha mandhi sadhuram param thunda kai pari Alam kondal kanni thiruppanazhvar thiruvadigale sharanam

49 49 SRIVAISHNAVISM SRI NARASIMHA DARSHANAM BY.Sri.JEGANNAATHAN.K.S. SRI NARASIMHA DARSHANAM SRINGERI 29TH PATTAM AZHAGIYA SINGAR SRI PARANKUSA RAMANUJA YATINDRA MAHADESIKAN Birth place Lalapettai Birth date Chittirai, Chitra star Sanyasaasramam Dhurmugi Varusham, Karthigai (Nov 17, 1836) Paramapatham Heyvilambi Varusham, Margazhi, Krishna paksha Chathurthi (Dec 16, 1837) Nirvaham 1 year, 1 month Brindavanam Thiruppaarkadal Courtesy : E-Book #32 Azhagiya Singar Thaniyans The twelfth day of the bright fortnight in the month of Kartika is well known asksheerabdi Dwadashi. Dhatri Havanam and Tulasi Kalyanam was performed at thetemple of Lord Lakshmi Narasimha at Narasimhapura Agraharam in Sringerion this auspicious occassion. Following the homam, the Jagadguru performed puja tolord Lakshmi Narasimha at noon, amidst the chanting of Vedic Mantras by thepriests, pundits and students of the Sadvidya sanjivini Mahapathashala. All thosewho attended had the privilege to get the blessings of Lord Narasimha and thejagadguru and to partake maha-prasadam. The same evening, Deepotasava was celebrated at the shrine of Sri LakshmiNarasimha Swami as well as the shrine of Tulasi facing the temple of Sri JanardanaSwami near Vidyashankara Temple in the Math precincts.sri Narasimha Jayanti was observed. The Jagadguru worshipped Lord LakshmiNarasimha that afternoon. Vedic Chants comprising the Pursha Sukta andmahanarayana Upanishad filled the air as the Jagadguru performed Abhisheka tolord Narasimha, the Avatara signifying the omnipresence of the Lord. SringEri Narasimhan sannidhi is at Nrismha Vanam, the abode of the MatAdhipatisof SringEri Peetam. This is located on the opposite bank of the Tungaa river, wherethe Temple for Saaradha Devi is present. One crosses the river over a bridge to each Nrisimha Vanam. Lord Nrisimhan has aspecial relationship to Adhi Sanakrar since He came to the AchAryan's rescue twice.

50 50 SRI NARASIMHA DARSHANAM 80 SRINGERI Jagadguru worshipping Lord Sri Lakshmi Narasimha in the temple at Narasimhapura Agraharam, Sringeri. SRI NARASIMHA DARSHANAM 80 SRINGERI Jagadguru worships Lord Lakshmi Narasimha Location (From) Kilometres Modes Approximate Travelling time by bus Bangalore 360 Bus, Mini-bus, Private car, Taxi 8 Mysore 260 Bus, Private car, Taxi 7 Mangalore 110 Bus, Private car, Taxi 4 Udipi 80 Mini-bus, Private car, Taxi 2½ Shimoga 105 Bus, Mini-bus, Private car, Taxi 3 Hassan 160 bus, Private car, Taxi 4 Chickmagalore 100 Bus, Private car, Taxi 3 Dharmasthala 110 Bus, Private car, Taxi 4

51 51 Kollur 110 Bus, Private car, Taxi 4 Koppa 30 Bus, Private car, Taxi 1 Nearest Railway Station : 1. Shimoga 2. Udipi 3. Mangalore 4. Bangalore SRI NARASIMHA DARSHANAM 80 SRINGERI Contact The Administrator, Sringeri Mutt and its Properties, Sringeri, Chickmagalur District, Karnataka PIN Phone Numbers Courtesy Sriman Oppiliappan Koil VaradAchAri Sadagopan

52 52 SRIVAISHNAVISM Srimadh Bhagavad Gita CHAPTER : 5. SLOKA 20 & 21. na prahrsyet priyam prapyanodvijet prapya capriyam I sthira-buddhir asammudho brahma-vid brahmani sthitah II "A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence." bahya-sparsesv asaktatma vindaty atmani yat sukham I sa brahma-yoga-yuktatma sukham akshayam asnute II "Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme

53 53 SRIVAISHNAVISM Ivargal Tiruvakku Humbling Himself The Lord is bound by the love of His devotees. Just as an elephant is controlled by a mahout who uses a small stick to prod the animal, so does our bhakti enslave the Lord. Our bhakti is akin to the mahout's instrument. An example of how He is tied up by our bhakti is seen in the Krishna avatara, in which Yasoda ties Him up to the pounding stone. But in reality, does she indeed tie Him up? Is it possible for us to tie up the Lord, without His willingness? In Yasoda's case, He was tied up because of her love for Him. Our love is the rope that binds Him. He allows Yasoda to tie Him up; He allows us to tie Him up with our love, said Kidambi Narayanan. When Yasoda tries to tie Him up, she finds that the rope she has with her is always two feet short. Krishna therefore shrinks His body, so that she can tie Him up. The Lord who measured the three worlds becomes smaller, because of Yasoda's love. Why is the rope short by two feet? Here, there is a philosophical meaning to be read into the episode. There are two things we need to approach the Lord. One is gnana and the other is anushtana, the observance of prescribed practices. We all have pride. Unless we give up our pride, we cannot have gnana. If we realise that He is everything, He becomes a slave to us. In the Krishna avatara, He humbled Himself to become Arjuna's charioteer. He even bathed the horses! When His childhood friend Sudhama comes visiting, He seats His friend on a throne and asks His consort Rukmini to wash his feet. He remarks that the water, having touched Sudhama's feet, has become pure. He is happiest in the presence of His devotees. He says He gladly takes any name His devotees choose to give Him. At the end of the Kurukshetra war, when Yudhistra approaches Him and asks Him what He has been doing, Krishna replies that He has been worshipping. Surprised, Yudhistra asks Him who He has been worshipping, and Krishna replies that He has been worshipping the best of His bhaktas Bhishma. Thus the Lord, the Supreme One, worships His devotees Courtesy:,CHENNAI, DATED Jan 12 th 2011.

54 54 SRIVAISHNAVISM Matri monial WANTED BRIDEGROOM.

55 55 Bride details Name S.Girisudha Date of Birth Kalai Vadagalai Gothram Kousikam Acharyan Azhagiyasinger of Ahobilamutt Height 5 1 Complexion Fair Qualification Employment BE (Electrical & Electronics Engg) (From Meenakshi Sundararajan Engg College) Employed in Tech Mahindra, Chennai Family Details Father Mother Elder son Contact Address V.S.Sundararajan Retired from HTL Ltd, Chennai in Nov 2010 I have a brother and two sisters. All are settled in Chennai. My native place is Veeravanallur in Tirunelveli district. Geetha Officer in Reserve Bank of India, Chennai She has two brothers and three sisters. All are well settled. Her native place is Mannargudy. S.Lakshminarasimhan BE Employed in Merrill Lynch (Bank of America) in Chennai 79(Old No.37) Padmanabha Nagar 4 th Street Adyar, Chennai Phone No / mail Id. Vssrajan1952@gmail.com