Sri Mukundan Pattangi wrote:

> -----Original Message-----
> From: Pattangi [mailto:danp@...]
> Sent: Thursday, May 31, 2001 5:56 PM
> ======================================================
> Guruparampara -                9:10 am Stotra Patham
> ======================================================
> Sri:saile:sa  daya:pa:thram dhi:bhakthya:di guna:rnavam | 
> (Ramanuja Sampradaya)
> yathi:ndra pravanam vande: ramya ja:ma:tharam munim ||
>
> Ramanuja  daya:pa:thram gy:ana vairagya bh:ushanam |
> (Desika Sampradaya)
> srimath venkat:a na:tharyam vande vedant:a desikam  ||

adiyEn begs to differ.  SriSailESa dayA pAtram... is the
thaniyan for Sri MaNavALa mAmunigaL, not Bhagavat Ramanujar.
Therefore it should be referred to as Sri maNavALa mAmunigaL
sampradAyam, NOT Sri Ramanuja Sampradayam as above.  This is
not to suggest that Sri MamunigaL's thaniyan is not part of
Sri Ramanuja sampradAyam, but since Swami Desikan's thaniyan
has been annotated as "Desika SampradAya", adiyEn just wishes
to set the record straight.

Further, Swami Desikan PRECEDES Sri mAmunigaL in the order
of appearance in bhUlOkam, and SrI MAmunigaL while commenting
upon SrI PiLLai lOkAchArya's works, respectfully cited SwAmi
DESikan's SrI-SUktIs more than 30 times.  Also in the UpadEsa
RatNa-mAlai, SrI MAmunigaL has payed his reverential tributes
to SwAmi DESikan {in one pAsuram} as one of the pUrvAchAryas.
While Sri mAmunigaL is regarded as the avathAram of AdiSEsha,
Swami Desikan is regarded as the avathAram of the "maNi" of
thiruvEnkatam udayAn or even thiruvEnkatam udayAn himself,
as some believe.

So WHAT then, is the thaniyan of Sri Ramanuja SampradAyam?
They are the following (composed by Srivatsa chinha miSrar,
or Swami kooraththAlvan - the GREATEST kainkaryapArar to
bhagavat Ramanujar):

> Yo:  nithyamachyutha  pada:mbuja  yugmarukma
> vya:mo:hathas  thadithara:ni  thruna:ya me:nay |
> asmad guro:r  bhagavato:sya  dayaika sindho:ho
> ra:ma:nujasya charanau  saranam prapadye: ||

"I surrender to that divine Sri Ramanuja, our guru, an ocean
  of mercy, who in his intense attachment to the two feet of
  Lord Achyuta considered all else as worthless as grass"

adiyEn rAmAnuja dAsan,
-Srinath C.

Adiyen concurs with the view of Sriman Srinath Chakravarthy with due
reverence and respects to other contributor(s) who may have a different
view on the subjct. Both Swamy Desika Sampradayam and Swamy Manavala
Mamunigal Sampradayam are two eyes of Sri Ramanuja Darsanam as rightly
mentioned in various mails by many contributors in this and other web
e-mail groups.  In fact, the Bahrain Srivaishnava Sathsangh follows
Satrumurai kramam in that order only, with Swamy Desikan Thanian
followed by Swamy Manavala Mamunigal Thanian respecting their period in
this lokam and the reverence Swamy Manavala Mamunigal had for Swamy
Desikan.  The Bahrain Srivaishnava Webpage maintained by Sriman Venkat
also carries the Satrumurai Kramam in that fashion.

Dasan

IVK CHARY

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
======================================================================
    SRI RANGA SRI VOL. 2 / 04 DATED 2nd June 2001
=====================================================================
EDITORIAL:
In this Issue:
1. SRIBHASYAMRUTHAM: A brief summary of Adhikaranams 54 to 60 of
Adhyayam 1 (Paadam 3) of Sri Bhashyam based on "Sukha Bodhini" by Sri
Purisai Nadadur Krishnamachariar Swami, Editor & publisher
of "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. Rajagopalan
Swami (and published by Azhwargal Amudha Nilayam) and  "Sri Bhashya
Saaraswaathinee" by Vaikuntavasi Vidwan Tirupputkuzhi Narasimha
Tatachariar Swami of Sri Hayagriva Vidya Peetam, Chennai.
2. GITAMRUTHAM: The "Parama Saaram" of Adhyayam 1 of Bhagavad Gita
(Arjuna Vishaada yogam) as per Vaikuntavasi U. Ve. Vidwan
Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami.
3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids
for Grade 2 - Lesson 3 "Tradition"" written in Tamil by Desika Bhakta
Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under
his "Jayamangala Paada Thittam" and translated by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center, Chennai.
4. SRI RAMANUJA AND SRI VEDANTA DESIKA
By Sri M.R.Rajagopala Iyengar Swami.
{Note: Many of you may know that the Swami made a faithful English
translation of Swami Desika's "Srimad Rahasya Traya Saaram". But,
many may not know that he is the maternal grandfather of Smt.
Vaidehi, wife of Sri Vijayaraghavan Srinivasan Swami of Buffalo, who
hosted the first ever Sri Vaishnava Conference under the auspices of
Swami Desika Darsana Satsangam in December 1996 and who is a member
of
"Sri Ranga Sri" journal}
A REQUEST:
IF you are satisfied with the form and content of the Journal, please
spread the word among those interested and encourage them to join by
sending an email to SriRangaSri-Subscribe@yahoogroups.com

Alternatively, You may suggest us the email addresses of friends who
may be really interested so that we can directly add them to our
mailing list.
Dasoham
Anbil Ramaswamy
Editor & Publisher
"Sri Ranga Sri'
=====================================================================
1. SRIBHASYAMRUTHAM: A brief summary of Adhikaranams 54 to 60 of
Adhyayam 1 (Paadam 3) of Sri Bhashyam based on "Sukha Bodhini" by Sri
Purisai Nadadur Krishnamachariar Swami, Editor & publisher
of "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. Rajagopalan
Swami (and published by Azhwargal Amudha Nilayam) and  "Sri Bhashya
Saaraswaathinee" by Vaikuntavasi Vidwan Tirupputkuzhi Narasimha
Tatachariar Swami of Sri Hayagriva Vidya Peetam, Chennai.
--------------------------------------------------------
ADHIKARANAM 54: VIYATH ADHIKARANAM
POORVAPAKSHAM:
Chandokhyam while explaining creation with the words "Tad Aikshyatha
bahusyaam prajaayeya" does not mention "ether" (Akasa) but
mentions "light" (Tejas) as being the one first created.
Brihadaaranyakam says "vayus cha anthariksham cha yethath amritam"
which means that "air" and "ether" are indestructible. If "Akasa" has
no end, it could not have had a beginning also. Further, it has no
form.
SIDDHANTAM:
In Taittriyam, it is said "Aatmanaa Aakaasa: sambhootha:" which means
that Akasa was born from Paramaatma. Just because it has no form, it
cannot be said that it has no beginning. Since Sruthi Vaakhyam is
authentic, it is to be understood that Akasa has a beginning. The
expression "anthariksham cha amrutham" only means it exists for long
not that it has no end. The word "amara" with reference to Devas only
means that they live long, not that they cease to exist.

ADHIKARANAM 55: TEJO ADHIKARANAM
POORVAPAKSHAM:
There are statements in the Upanishads which say-
"Vayor agni:, Agner aapa:, abhya: prithvi" which means "from air
arose fire; from fire - water; from water - the earth". Therefore,
Brahman does not directly create air, fire, water earth etc but they
seem to be related to one another like the relation between great
grandparent, grandparent, parent, children etc.
SIDDHANTAM:
In Chandokhya (6.2.3,4) Tejas and Apah are said to have declared, "I
will become many". These are non-sentient and so they could not be
taken to have "decided" to become many. It is Bhagavan who has these
as His Sareeram who alone can be making such decisions by
His "Sankalpam". In fact, there are passages like "yasya prithvee
sareeram" (for whom earth is the body) and "tad anupravisya cha
tyachcha abhavath" He entered them and became as such. It is,
therefore, clear that Akaasa, Vaayu, Jalam, Bhoomi etc were created
only by Bhagavan directly not by means of genealogical descent
(paramparaya).

ADHIKARANAM 56: ATMA ADHIKARANAM
POORVAPAKSHAM:
May be the achetanas were created by Bhagavan but not "Atmas"
(souls). When talking about Jivas, Sruti Vakhyas say "na jaayate
mriyate vaa vipaschith" which means, "sentient beings are neither
born nor do they die when the body dies". This shows that Bhagavan
could not have created the Jivas. How could a jiva, which has no
origin, be the result of Bhagavan's creation?
SIDDHANTAM:
Sruti says "sadeva som yetham agra aseeth" which means "In the
beginning, there was only Brahman". Another says "thoyena
jeevanvyasasarja bhoomyaam" which means that Jivas were created along
with 5 elements. Another one says "yathO vaa imaani bhoothaani
jaayante" which means all these bhoothas were created by Bhagavan"
In the case of insentient things (Achetanas), when a thing changes
into a different state it is said to be created. In the case of
sentient beings (Chetanas), their innate nature of Jnaana, Ananda etc
do not disappear but they are subject to expansion and contraction
(Vikaasa and Sankocha). Both Chetanas and achetanas constitute
Sareeram of Bhagavan. During the deluge, they are in a subtle state
(Sookshma dasa). During creation, they issue forth with name, form
etc. (Sthoola dasa). In the case of Chetanas, when the Atma issues
forth with its body, it is considered "birth"; when the Atma gets rid
of its body, it is considered  "death". In this sense, Chetanas are
said to be "eternal".

ADHIKARANAM 57: JNANA ADHIKARANAM
POORVAPAKSHAM1:
There are Sruti Vakhyas that say – " Vigjnaanam yajnam thanuthe"
meaning "Jiva which has knowledge does sacrifice". Also, "Yo Vijnaane
thishtan" which means "one who stands with his natural cognition".
So "cognition" is his "nature" (svabhava) and cannot be called
a "quality" (Guna)
SIDDHANTAM 1:
In other Upanishads, Jivan is clearly shown as one who sees, hears,
smells, tastes, thinks, knows and acts. An insentient thing cannot do
all these. Both in the bonded stage (bhaddha) and liberated stage
(mukta), the Jiva acts due to his cognition (Jnaana) as his quality
as well as by nature.

POORVAPAKSHAM 2:
During sleep, there is no cognition; it becomes obvious only while
awake. Cognition is subject to the senses (indriyas). Therefore, Jiva
has no cognition by nature (svabhava)
SIDDHANTAM 2:
During sleep intellect is not obvious but inherent; it becomes active
while in waking state. A man or woman realizes his manhood or her
womanhood only at the appropriate age of maturity. The position of
realization arises for intellect only at the time of awakening.

POORVAPAKSHAM 3:
In the world, a jiva has to perform action and would have to use his
senses at all times and all places. Since this does not happen while
sleeping, jiva is also an achetana like a stone (Jatam).
SIDDHANTAM 3:
That intellect does not manifest at times does not prove its absence;
since intellect acts through senses, it manifests itself when the
senses start functioning.

POORVAPAKSHAM 4:
Jiva is atomic in size. When this atom is in one part of the body,
how could it experience pleasure and pain all over the body?
SIDDHANTAM 4:
Sandal paste smeared on one part of the body spreads its fragrance
everywhere. Jiva residing at the heart is capable of experiencing
pleasure and pain all over.

POORVAPAKSHAM 5:
When Srutis declare knowledge is natural (swarupam), how is it held
to be a quality (guna)?
SIDDHANTAM 5:
The earth has the quality of smell. To identify this quality, we
speak of smell as if it were different from earth. We call
Bhagavan "Aanandan" since He is blissful (aanandamaya). Likewise,
Jiva, which has intellect as its quality, is known as the "Knower"
(jnaatha).

ADHIKARANAM 58: KARTHA ADHIKARANAM
POORVAPAKSHAM:
There is a statement in Katavalli (2.19) that "one who harms another
does not harm nor does the harmed one suffer any harm!" In Bhagavad
Gita (3.27 and 13.20), Bhagavan says that Jivan imagines himself as
a "do-er" due to "ahamkaaram". Thus, it is only "Prakriti" that
directs the action of the senses and Jiva cannot be deemed as the "do-
er" (Kartha)
SIDDHANTAM:
The above statements were made in the context of proving that Jiva is
eternal. The BG SlOka only says that a Jiva acts as a result of the
interaction of the 3 Gunas of Sattva, Rajas and Tamas. The BG SlOka
18.14 "Adhishtaanam" clearly says the body, the soul, the mind in
association with senses, the vital air and Bhagavan – are the five
agents that act together. Brahadaranyaka Upanishad 4.1.18 describes
how Jiva is the prime mover like a king moving with his subjects.
According to Sastras, oneself experiences the fruits of one's
actions. "Prakriti" does not enjoy the fruits of actions since it has
no action on its own. It is, therefore, clear that "Atma' is the "do-
er". Though a carpenter has all the materials and tools, he works on
them only as and when he desires. So also, though senses are the
tools, they can be put to work only if and when the Jiva desires
so. "Buddhi" by itself cannot be the cause of action since it can
have no desires or non-desires. It is clear that Jiva is the cause of
action and enjoys the fruits of its actions.

ADHIKARANAM 59: PARAAYATH ADHIKARANAM
POORVAPAKSHAM 1:
Since the Sastras stipulate the "Do"s and "Don't"s, it is agreed that
Jiva is the actor (Kartha). But, in performing action, it does so out
of its own volition and free will and not dependent on any other
agent.
SIDDHANTAM 1: Since Bhagavan is the Indweller (antharyami) as vouched
by BG, it is He who really motivates Jiva to act and that too in
accordance with Jiva's propensity.

POORVAPAKSHAM 2:
If Bhagavan is the "do-er", why can't he Make people do only good
deeds (punyakarma). Why should he make them indulge in sinful acts
(Paapakarma) and then punish them?
SIDDHANTAM 2:
Sastras say that effect of karma (good or bad) could be expended only
by experiencing the fruits thereof. Whatever we do is a result of our
actions in the past lives called "karma vaasana". So, we enjoy or
suffer in accordance with the results of such actions. Bhagavan
provides guidelines in the form of Sastras on how to lead a virtuous
life on earth and has bestowed a certain amount of freedom for the
Jiva to act. He does not interfere when the Jiva takes a decision
either in accordance with or against the guidelines. Depending upon
the propensity of the Jiva either way, He motivates the Jiva in the
direction of its preference.

ADHIKARANAM 60: AMSA ADHIKARANAM
POORVAPAKSHAM:
If all Jivas are "amass" of Bhagavan, why should there be
discrimination as between Brahmins and Non-brahmins?
SIDDHANTAM:
This differentiation is based on their relative status. It is the
duty of Brahmin to study and recite the Vedas. That is his specialty.
Though fire is the same, we perceive a difference between the fire in
the Sacrificial pit (Homakundam) and the fire in the burning ghat.
This differentiation should be regarded in this light.
======================================================================
2. GITAMRUTHAM: "Parama Saaram" of Adhyayam 1 of Bhagavad Gita
(Arjuna Vishaada yogam) The Summary of  Chapter 1 of Bhagavad Gita as
per Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha
Raghava Chariar Swami.
----------------------------------------------------------------------
The war between Kauravas and Pandavas was about to begin. . Sanjaya
could see the happenings and was giving a running commentary to
Dritarashtra. Dritarashtra, father of Kauravas asked Sanjaya to tell
him what his children and those of Pandu were doing on the
battlefield. Sanjaya retorted asking in turn what else would
opponents do on the battlefield other than fighting. Dritarashtra had
a reason for his query. Kurukshetra is such a holy place that it
could change the belligerent mentality of opposing forces thus
avoiding a head-on collision.

Sanjaya said: Duryodhana who entered the field with pomp and pride
got disheartened on seeing the army of Pandavas and approached Drona,
the Commander-in- Chief saying that he was scared to see the might of
the heroes like Drishtadhyumna, Bhishma, Arjuna and others who were
inter se equally valorous and would prove more than a match to
Kaurava army. To instill confidence in him, Drona, Bhishma and others
blew their conches in unison as if in a chorus signifying the
beginning of the war. On hearing this, unlike the Kauravas, Pandavas
also blew their conches loud and clear. Arjuna was mounted on the
Chariot gifted to him by fire god. Krishna blew his
conch "Paanchajanyam"; Arjuna his "Devadattam"; Bheema
his "Poundram"; Yudhishtara his "Ananthavijayam"; Nakula
his  "Sugosham" and Sahadeva his "Manipushpakam". The thunderous
sound of these conches reverberating one after the other struck
terror in the hearts of Kauravas.

When the two armies stood face to face with each other, Arjuna
ordered Krishna, his charioteer to take the Chariot to a vantage
point from which he could have a full view of the extent of the
armies on either side. Krishna who considered himself as a servant of
his devotees (Bhakta paraadheena) and acted as Arjuna's Chauffer
obeyed Arjuna's orders. Arjuna saw in the enemy camp people who were
like his father, grandfathers, close relatives like father-in-law,
brothers-in-law, trusted friends, even sons and grandsons all arrayed
against him and his army. Suddenly, he was gripped by a sentiment of
affection, love, respect, regard etc.

He told Krishna: "I am totally shaken at the prospect of having to
kill them all. My lips get parched; my body trembles; my bow,
Gandeepam slips from my hand. I do not see any meaning in fighting my
near and dear ones, my own kith and kin. I will give up fight"

Krishna: "If you give up fight now, you will forfeit your honorific
of being "Vijayan" (ever victorious)."
Arjuna: "I don't mind losing my fame"
Krishna: "If you do not fight you will not get your kingdom"
Arjuna: " I do not desire kingdom"
Krishna: "If you do not have kingdom, you cannot enjoy all the
pleasures it could provide"
Arjuna: "I have no desire at all for any kind of enjoyment"
Krishna: "You may get killed, if you do not offer resistance"
Arjuna: " I do not even wish to live and I am prepared to be killed"
Krishna: " Do you know that an "Aathathaayee" ought to be killed
without having a second thought about it"?
{Note: An "Aathathaayee" is one who has committed *anyone* of the
following crimes:
· One who indulges in arson;
· One who poisons another;
· One who unnecessarily wields a weapon at all times;
· One who cheats others by swindling their money;
· One who acquires property by dispossessing the rightful
owners;
· One who attempts to outrage the chastity of another's wife.
The implication is that the Kauravas had committed not one but
everyone of these crimes against Pandavas and so no sin would accrue,
if they were killed}
Arjuna:  " It is OK with regards others but this rule does not apply
to Acharyas who deserve to be respected and near and dear relatives
who should be loved"
Krishna: "If relatives are not to be killed, how come this thought
did not arise in the minds of Kauravas?"
Arjuna: "They are ignorant. And, if they do something wrong out of
ignorance, should we, enlightened people also be guilty of the same?"
Krishna: "Can you explain what is right and what is wrong?"
Arjuna: "If we also indulge in an unjust war and kill
Acharyas, "Dharma" will be rooted out; Adharma" will prevail; Women
would lose their chastity leading to an unholy mixing up of castes
and destroy the very social fabric on which our life is based. Those
who are instrumental for such depravity and those who become subject
to such ignominy will go to terrific and ever lasing hell. I do not
wish to be instrumental for this degradation. I will not fight"

So saying, he threw down his bow and arrow and moved to another spot
in the Chariot in utter despondence. Krishna commenced his counseling.
====================================================================
3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids
for Grade 2 - Lesson 3 "Tradition"" written in Tamil by Desika Bhakta
Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under
his "Jayamangala Paada Thittam" and translated by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center, Chennai.
---------------------------------------------------------------------
LESSON 3; TRADITION
What is "Tradition"? Many people are ignorant of the real meaning of
this word. Some say it is custom or practice; others say it is
a "ritual". The Sanskrit word "Sampradayam" can be translated
as "that which has been well and truly handed over". It covers a wide
ground which includes "rituals" as also customs, practices,
utterances and even thoughts which have been carefully preserved and
handed over by preceptors to disciples over generations. Whenever an
Acharya communicates to his Sishya, he would say with great
respect "I learnt this from my Acharya. You should also preserve it
and transmit to your disciples with the same esteem and regard". Once
again, let us make it clear that "Sampradayam" or tradition covers
philosophy, religion, teaching and actions.

Our tradition is the Srivaishnava tradition. But, interpretations of
the tradition may differ depending on the practioners' views, which
have come down due to strict following of one's preceptor's words.
While we should follow what our preceptors have stated, we may
understand the differing views and perceptions of others without
dislike or hatred or condemnation.

Since Sampradayam or tradition owes its origin to Vedic times, it is
called "Satsampradayam" or Good tradition (Sath= Good). Swami Desika
has authored a work called "Sampradaya Parisuddhi" or "the purity of
tradition" from which we give some utterances that clearly spell out
certain basic facts for us to follow:
1. The exact meaning of Spiritual literature should be
determined only through the traditional teachings, which have come
through the hierarchy of preceptors.
2. Since the knowledge of the scriptures by oneself is difficult
and is likely to cause confusion, one should learn about the
supremacy of Lord Hari from one's preceptor and desist from other
thoughts and actions, which are not conducive to this knowledge.
3. Without adoption and practice of traditional means of
learning, it will be impossible to get the correct interpretations of
the Sastras. Even if it were easy, it will not be useful.
4. In cases which are not perceived by the senses, any tradition
which is not based on the scriptures and which is contrary to the
commonly accepted Sastras should not be relied upon as they are
unreliable, confusing and have no validity at all.
5. Hence, only that tradition should be adopted which the
preceptors from time immemorial have confirmed as rooted in the
Sastras and do not contradict them. That is the only authoritative
tradition.
By these clarion utterances, Swami Desika has reinforced the
correctness and soundness of our tradition. Having inherited such a
unique tradition, should we lose it by not learning and following it?
----------------------------------------------------------------------
QUESTIONS:
1. Define "Sampradaya" and "Satsampradaya" in your own words?
2. Explain briefly why we should follow tradition?
3. How is tradition passed on?
4. What are the risks in not following traditional teachings?
5. To which tradition do we belong?
6. When does a tradition become unreliable?
======================================================================
4. SRI RAMANUJA AND SRI VEDANTA DESIKA
(By Sri M.R. Rajagopala Iyengar Swami)
----------------------------------------------------------------------
Sri Ramanuja and Sri Vedanta Desika are held in the greatest honor
and reverence by all followers of the Visishtadvaita system of
religious philosophy, the former as its founder and the latter as its
stalwart champion against its critics.

Both of them had the greatest devotion and reverence to their Gurus.
Sri Ramanuja looked upon his Gurus like Tirukkachi Nambi and
Mahaapoorna as semi divine. To Alavandar with whom he had no personal
contact, his reverence was boundless. He thought that he was raised
from his state of insignificance by a contemplation of the feet of
Alavandar. Desika had similar devotion to his uncle Atreya Ramanuja
under whom he studied the Sastras. He considered himself as the
Sishya of Sri Ramanuja also and dedicated himself to the defence of
his system from the criticism of rival schools of philosophy. In
the "Sankalpa Suryodaya" Act II, he introduces a character called
Sishya as the disciple of Ramanuja. Though two centuries intervened
between them, Desika was proud to call himself Ramanuja's Sishya.

Desika was a more versatile and prolific writer than Ramanuja whose
works including Sri Bhashya are only nine in number. Desika's works
are more than a hundred in number. They are in Sanskrit, in Tamil,
and in Manipravalam, which is Sanskritized Tamil. To Desika, Sanskrit
verse was as it were his mother tongue and he was truly a "Kavi
Simha". Even his philosophical writings like "Tattvamuktakalapa"
and "Adhikarana Saravali" flow easily into lengthy Sanskrit meters.
He mastered Tamil prosody and composed verses in Tamil explaining the
doctrines of Visishtadvaita and defending them from its opponents.
Ramanuja was content with writing only in Sanskrit and even in
Sanskrit he seems to have preferred prose to verse. It was his object
to be easily understood by even the layman who did not know much
Sanskrit. Ramanuja's Slokas in Sanskrit may not number more than a
dozen.

The late Jawaharlal Nehru said in one of his writings that Sankara
was more intellectual than Ramanuja and that Ramanuja was emotional
rather than intellectual. This statement cannot be seriously
maintained. Anyone who has read Ramanuja's elaborate commentary of
Sri Bhashya will realize that he was as much a logician as Sankara.
Those who are acquainted with the seven reasons that he formulated
against Sankara's theory of "Maya" will have to admit that he was in
no way less intellectual than Sankara. But, there is much truth in
Nehru's remark that Ramanuja was emotional. Whenever he has to speak
of Bhagavan Narayana in his "Vedartha Sangraha", "Sri Bhashya and
prose writings, he rises to rapturous ecstasy.

With regard to Vedanta Desika, it is admitted on all hands that he
was a "Tarkika Simha, his mastery of logic and dialectic was profound
and unquestioned. His "Tattva mukta kalapam" and "Satadushani" bear
ample testimony to the keenness of his logic and dialectic. Desika
also wrote a large number of books and pamphlets in Tamil. He has
written eloquently in Tamil on "Divya Prabhanda" and has written
commentaries on it. Ramanuja on the other hand is scrupulously silent
in regard to Alwars and their views. This is because in his days
there was much prejudice against vernacular literature as being
inferior in quality and authority to Sanskrit works. As he was deeply
interested in Sri Bhashya making headway among scholars, he made no
reference to the Tamil writings of Alwars.

Ramanuja was a little more liberal in the matter of caste restriction
than Desika. We learn from "Guru Parampara" that in
his "grihasthasrama", he once invited to breakfast Tirukkachi Nambi
because he held him in great veneration. Nambi came earlier than
expected. Ramanuja was not in the house. The lady of the house served
the breakfast and after it was over, cleaned the house and all the
vessels and herself took a bath because Nambi was a Vaisya and not a
Brahmin. Ramanuja was greatly incensed when he returned to the house
and found no "uchishtam" (left overs) at all. Whether "uchishtam"
meant the leavings on the leaf or what remained in the vessels and
pots as Desika explains, it is clear that Ramanuja was for relaxing
caste restrictions in exceptional circumstances and in the case of
exceptional individuals. Desika, on the other hand, insisted on the
scrupulous observance of caste restrictions even in the case of
highly spiritual persons of the lower castes. "You may show them
great regard but not interdine or intermarry with them. As long as a
non-brahmin is in this body, his caste will remain.  He
writes:  "Surabhiyaanaalum Gotvam kazhiyaadhire" Even though Surabhi
is a temple cow whose milk serves as offering to the temple deity, on
that account its being a cow cannot be ignored" Similarly, *if the
Guruparampara may be relied upon*, Ramanuja proclaimed the Mulamantra
in the temple of Goshtipuram to all and sundry, so that everyone
might obtain salvation.

Ramanuja had what might be called personal magnetism and inspired his
countless followers not only with reverence but love and affection to
himself in their minds. Though scholar of Prathivadi Bhayankaram
Annangarachariar family who was a thenkalai Sishya of Desika tells us
that his master was full of generous kindness, Desika was perhaps
more reticent in outward manifestation of love to his disciples.
(Source: Swami Desika's 7th Centenary Commemoration Volume)
===================================================================

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
========================================================================
   	 SRI RANGA SRI VOL. 2 / 05 DATED 4th June 2001
========================================================================
		 SPECIAL ISSUE CELEBRATING
          NAMMAZHWAR TIRUNAKSHATRAM VAIKASI-VISAKAM
=========================================================================
         “VAGHULABARANA PERUMAL VASI ARINDHIDU NAAL”
                  (Anbil Ramaswamy)
========================================================================
The above line is recited in the verse in the “TirunaaL PaaTTu” dedicated to
celebrate the birthday of Swami Desika.

What has this to do with Nammaazhwaar?

“Vaghula” is the fragrant flower of “Magizhampoo” (in Tamil). Nammaazhwaar
used to wear a garland of this flower. He is, therefore, known as
“VaghulaabharaNan”. It is said that the fragrance of this flower permeates
to every syllable of his “Tituvoimozhi”, considered to be the essence of
Vedas. Says Desika:
“ varNasthomai Vaghula sumano vaasanaam Udhvahantheem /
aamnaayaanaam prakritim aparaam samhithaam drishTavantham”

1. Those who have learned the Vedas are dear to Bhagavan; to help those not
eligible to learn Vedas, Nammaazhwaar had rendered the Vedas in Tamil.
Hence, he is known as “Vedam Tamizh seitha Maaran”.
2. The moment one learns to recite Tiruvoimozhi instantly becomes dear to
the Lord as if that one had learned to recite the Vedas. In fact, this is
considered superior to the work of Paraasara in expounding the esoteric
truths to be understood by even the lay folk.
3. For those, who cannot learn to recite even this Tituvoimozhi,
Nammaazhwaar, out of his infinite compassion, took the incarnation of the
“Paadukas” of the Lord.
“DraminidOpanishaan nivesa soonyaanapi dhruvam aavisathi sma Paadhukaatmaa
Satakopa swameva maananeeya:”

Through his Tituvoimozhi, Nammaazhwaar has given us some valuable message.
The one who not only understood thoroughly the mind (Tiru uLLam) of the
Azhwaar but also applied it in his own lifestyle was none other than Swami
Desika. That is why we sing “Vaghulabarana PerumaaL Vaasi ArindhiDu NaaL”.

Let us see how?

Nammaazhwaar looked around to see if there were any Vaishnavas who could
give him company in enjoying the Gunaanubhavams of the Lord. He was totally
disappointed to find none to dos so; they were so madly after filthy lucre
and wasted their lives in singing the praise of mere mortals to earn their
morsels. He lamented:

“True. I will antagonize) if I tell you the truth: Never mind; I will
nevertheless tell what I have to. At least listen to me”
“Sonnaal virodham idhu; aagilum solven, kenmin”

In other words, “ I ask you not to sing the praise of mere mortals, if only
for earning your livelihood. I know that if I say this to you, you will
consider me as your enemy. Even if you do not “follow” Oh! Friends,
Vaishnavas, Countrymen! Lend me your ears”. For how long can these mortals
provide you sustenance? If you sing the praise of Lord Venkata, He is sure
to grant you all that you need and good for you, not for now only but
forever. (KoLLak kuraivilan, veNDitrellaam tharum kOdhilaan).
So, please come on! Let us praise His glory”.

What was the response? None heeded his advice.
Swami Desika is the one who took this advice seriously.

Once, VidyaaraNya who was a minister to Vijayanagar empire wrote to Swami
Desika “ Swamin: I described to the Emperor your poetic skills and how
easily you demolish the arguments of your adversaries by sheer logic based
on appropriate authority (PramaaNas). Since then, he has always been
thinking of you. I beseech you to go over here and give us the pleasure of
your abilities in praise of the Emperor”

Following the advice of Nammaazhwaar, he sent a slOka in reply commencing
with the words “kshoNeekoNa” meaning- “What is the use of praising a petty
king who takes pride in ruling over a miniscule bit of the land? How long
can he provide sustenance? We do not care for this. We have decided to
praise only Sriman Narayana who can grant not only “moksha” but also all
else as a bonus”

He goes on to substantiate this by citing the case of “Kuchela Muni” who
offered just a fistful of beaten rice (aval) and in turn was rewarded with
unimaginable wealth and was transformed into a “Kubera”, the Lord of wealth.

Azhwaar pleaded for a “hearing” at least, even if his listeners did not
“heed” his advice but was sorely disappointed. Swami Desika removed his
anguish through this incident In fact, Swami Desika employed almost the same
words and sentiments which Azhwaar used. The “Kuchela muni” was endowed with
“kubera sampath” in proof of Azhwaar’s general statement
“koLLak kuraivilan, venditrellaam tharum vaLLal”

Swami  imagines that some materialistic minded poets posing a question to
Azhwaar –
“We are praising mortal kings for earning our livelihood. What is wrong in
this? Can we do hard work like tilling the land which involves manual labor
for which we are not cut out? What is wrong in adopting the easier means of
gaining what we want by dishing out a few words of praise on ordinary human
beings who could satisfy our needs of the hour?”

The Swami replies:
“There is none in this world who could guarantee you whatever you need. Not
only for now but forever. The only one who could grant all and more is our
Lord”

When VidyaaraNya repeated his entreaty again, Swami Desika who was a
“Vairaghya nidhi” sent again another reply of 5 slokas commencing with the
words-“silam kim analam bhaveth” These were also on the lines of Azhwaar’s
Srisookti.

Swami asks –“What else do you want beyond food to eat, water to drink and
clothes to wear? For securing these, you don’t need to do any hard labor.
All you have to do is to gather a few grains from the fields, drink the
copious waters that flow in the streams and use some bits of torn clothes to
cover your body. These are all available for free. Why should you waste your
talents on petty kings? I, for one, would never squander my God-given gift
of fragrant speech and would never ever beg for anything which, for me, is
no better in value than a piece of grass”/

Thus, Swami Desika followed the advice of Azhwaar and relieved him of his
anxiety and also felt himself relieved. Thus, did Swami Desika understand
the import of Azhwaar’s advice, as it is, and faithfully implemented it in
practice.

Now, let us enjoy the couplet –
“VaghuLabharaNap perumaaL
Thamizhin Vaasi arindhiDu naaL
Uthamamaana Purattaasi
ThiruvoNam enu naaLe”
========================================================================
(Based on article in Swami Desika’s 7th Centenary Commemoration Volume, by
Siromani, Sri Bhashya Simhasanam Srimad U. Ve. Vidwan Purisai Nadadur
Krishnamachariar Swami, Editor & Publisher, Nrisimhapriya.)
========================================================================





















































_________________________________________________________________
Get your FREE download of MSN Explorer at http://explorer.msn.com

Dear Bhagavatas:

A flood of postings have been received emphasizing one or the other
views thereby prolonging the dispute unnecessarily. The discussions
seems to be endless.

We are, threfore,reluctantly constrained to close further discussions
on the above subject.

Thanks for your understanding and cooperation.

Dasoham
Anbil Ramaswamy
Editor & Publisher
"Sri Ranga Sri"

Please make a note of the passcode change for this month's tele-stothram class conducted every Saturday at 12.30 PM EDT.

1-512-225-3000
Passcode: 69693

dasan,
Shyam

narayankv@... wrote:

Dear ALL,

Sri RAmAnuja Mission Inc. of Srirangam Srimadh Andavan PeriyAshramam
request the pleasure of your presence for the Telestothram &
Prabhandham Classes on this Saturday between 12:30pm and 1:30pm EST.

The dial in details are as follows :-
 

Number :- 1-512-225-3000
Passcode :-  88528#

*********************************************************************

Pl. note that the passcode changes every month.  We request all the
participants to keep checking the Telestothram E-Groups at
http://www.yahoogroups.com or your E-Mail for any change in the
passcode. In case of any changes we will will keep bhaagavathaas
posted. Sorry for any inconvenience that may be caused due to this.

*********************************************************************
 

Agenda :-

Prabhandham :-

1. Amalanadhipiran (On Lord Sri RanganAthan at Srirangam)
2. Thiruppalliezhuchi (Full as a Ghoshti Recitation).
3. Thiruppallandu & Thiruppalliezhuchi Thaniyans
   (Ramanuja Daya.., SriShailesha Daya.., Lakshmi Naatha..,
   Yonithyamachyutha..., MAtha PithA yuvathayas...,
   Tamevamathvaa Para (Thiruppalliezhuchi)..., Minnaar Thadamadhil
   soozh, Pandian kondaada, mandangudi enbar maamaraiyor)
 

Stothram   :-

1. Hayagreeva Stothram (Ghosthi 1-25, rest practice)
2. KAmAsikAshtakam
 

For Sri RAmAnujA Mission
DAsan,
Narayanan
 
 
 
 
 

To unsubscribe from this group, send an email to:
Srirangasri-unsubscribe@egroups.com
 
 

Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service.

Dear Sri RangaAtha BhakthAs:

After Periya Thirumanjanam for Lord RanganAthA ,
Srimans T.N.SeshagOpAlan (TNS)and Mallaadi Brothers
sang one song composed on Periya perumAL .These
were Naadha NaivEdhyams as adiyEn referred to earlier.

Sri TNS chose a Krithi of Sri MutthuswAmi Dikshithar
set in Raagam Naayaki : " Sri RanganAyakam BhAvayE-
Sri RangaNAYAKI samEtham ".

This is one of the Sriranga Pancharathna Keerthanams of
Sri Dikshithar . The other Four Sriranga Pancharathna
Krithis of Sri Dikshithar are:

Sri RanganAthAya ( DhanyAsi)
Rangapura VihAra ( BrundhAvana SaarangA)
Sri RanganAtham ( PoorNa ChandrikA)
Sri Bhargavi (MangaLa Kaisiki)

adiyEn has written extensively about the DhanyAsi and
BrundhAvana SaarangA krithis on Lord RanganAthA
during April 1998,which are archived in the Bhakthi
archives.Their relationship to Sri VaishNavite doctrines
have been brought out in these postings(April 10 & April 13):
http://www.ramanuj.org/sv/bhakti/archives/apr98/0044.html

Sri Bhargavi Krithi in MangaLa Kaisiki raagam has
been covered as a part of the Maha Lakshmi Krithis
of Sri Dikshithar and archived in Bhakthi archives.

Sri TNS sang the Naayaki Krithi with great Maadhurya
Bhakthi Bhavam. Naayaki raaga mudhrai is placed in
the pallavi section:

RanganAyakam BhAvayE Sri RangaNAAYAKI samEtham

The anupallavi & CharaNa Vaakhyams contain lofty
salutations with deep meanings :

Angaja taatham anantham adhItham
ajEndhrAdhya amaranutham sathatham
utthunga vihanga turangam
krupA paangam RamAntharangam (Sri RanganAyakam)

CharaNam:

PraNAvaakAra dhivya VimAnam
PrahlAdhAdhi BhakthAbhimAnam
GaNapathi SamAna VishvaksEnam
Gaja turaga padhAthi sEnam
dhinamaNi kulabhava RaaghavArAdhanam
maamaka VidEha mukthi Saadhanam
MaNimaya sadhanam sasi Vadhanam
PaNipathi Sayanam Padma Nayanam
agaNitha guNa gaNa VibhIshaNam
ghanatara Kousthubha maNi vibhUshanam
guNijanakrutha Veda PaarAyanam
Guruguha Mudhitha NaarAyaNam

There are many deep meanings of the words
chosen by Sri Dikshithar , which show
his enormous insight into Sri VaishNava
doctrines. This posting will get too long
to explain the tatthvams behind Sri Dikshithar's
choice of Naamas for Lord RanganaathA.adiyEn will
take it up some time later .

Malladi Brother's Thodi Krithi On the Lord
*******************************************
Malladi Brothers sang in perfect unison one
of the Sriranga pancha-rathna Krithis of Saint
ThyagarAjA ( JuthA murArE).AdiyEn has covered
extensively this Sriranga pancha-rahtna krithi
in a posting of April 27, 1998 in Bhakthi archives.
The other four Pancha-rathnams are also covered
in that posting:
http://www.ramanuja.org/sv/bhakti/archives/apr98/0132.html

It was a beautiful anubhavam listening to them .

Sung Version of the Naayaki Krithi
***********************************
This krithi is sung beautifully by Sri TNS
as well as by SangItha KalAnidhi D.K.PattammAL.
BhakthAs can hear these renderings with real player
at this URL:

http://home.sprynet.com/~dsivakumar/music/intromus.htm

Nayaki raagam is the female counterpart of
DharbhAr raagam , which is the male raagam.
Naayaki is dhaivatha PrAdhanyam , where as
DharbhAr is Panchama prAdhAnyam.

For Lord RanganAthA in His DharbhAr with
Sri RanganAyaki the Naayaki Raaga Pallavi
seems to fit well:

" RanganAyakam BhavayE Sri Ranganaayaki SamEtham "

The Thodi Krithi that Malladi Brothers sang was
composed by Saint ThyAgarAjaa during his attendance
at the ChaithrOthsavam of Sri RanganAthA. Saint
ThyagarAjA was standing at 86 South Chithra Veedhi
while the Lord on Kuthirai Vaahanam was approaching.
The saint was moved by the beauty of the Lord and
invited one and all to come and have the SevA BhAgyam
of the the KasthUri Rangan on Veedhi Valam.Please refer
to the deeper meanings of this and other Sriranga
Pancharathna Krithis of Sri Thyaga Brahmam in
the April 98 Bhakthi archives.

Jayathu Sri RanganAyaki SamEtha Sri RanganAtha:
Srimath Azhagiya Singar Thiruvadi,
Daasan Oppiliappan Koil VaradAhAri SatakOpan

Dear Bhagavathas,

I have questions regarding the tradition of TheerthakArars in our
Temples.

1)Does this tradition date before Swami Ramanujar,or
did Swami Ramanujar introduce this during his Lifetime?

2)What are the basic functions/role of TherthakAras in Temples?Were they
bestowed with the rights due to their kAimkaryam and contribution
to the Temples or due to their Lineage or otherwise?.

3)Do have any role/say in the Temple Management/Affairs?

Thanks

adiyen Ramanuja dasan
Venkat S Iyengar

SrI.
Sri Satakopaya namaha.
Srimathe ramanujaya namaha.

Dear bhagavathas,

namO nArAyaNaa. adiyen's pranamams.

adiyen dasan venkat from Bahrain.

By the blessings of Sriya:pathi and acharyas our satsangh activities
are going on very well in here and to day evening we are having a
special gathering to celebrate Swami Nammazhvar's thirunakshatram.We
will be reciting Koyilthiruvaymozhi and Thiruvaymozhi nUrrandhadhi
prabandhams followed by sattrumurai of both sampradayams.

On this auspicious occasion, adiyen would like to announce our real
audio version of Thiruvaymozhi on the web. You are all aware that our
goshti is reciting the entire divya prabandham starting Feb 2001 and
to date we have completed Mudhal aayiram, Peria thirumozhi and
Thiruvaymozhi.More than 3000 pasurams are now available in real audio
format and we are extremely thankful for all the bhagavathas for
their encouragement.Our goshti members Sri.Navalpakkam Ananth and Sri
Narayanan are working on this kaimkaryam with great devotion and if
bagavath sankalpam approves, by June 30th Periazhvar's
thirunakshatram the Iyarpa also will be ready that will complete the
4000.We seek all your blessings to complete this important kaimkaryam.

The related URL is http://srivaishnava.20m.com/audio.htm and then
click on the Thiruvaymozhi link for listening to Thiruvaymozhi.

adiyen would like to remind the bhagavathas that divya prabandham is
now available in English text,Tamil MS WORD document,Sanksrit
transliterated version and in PDF format too( without installing the
tamil fonts you can read and print the pasurams).We have thoroughly
revised the entire 4000 fixing the typos etc.. for the third time in
the last 12 months.Pause marks have been introduced for easy
recitation and with a print out in hand while listening to our audio
version any one can start learning divya prabandham too. Our
recitation is also slow for this purpose.
You may read and listen the divya prabandham by visiting this link
http://srivaishnava.20m.com/prabandham.htm

adiyen would appreciate feedback from learned members of this email
group.

Srimad Azhagiya singar thiruvadigale saranam,

regards,

adiyen ramanuja dasan,

R.Venkat

P.S:Vaikasi visakam is also happened to adiyen's birth day. adiyen
was born in Tamil year Visvavasu(1965) in ThiruvahIdrapuram. adiyen
seeks the blessings of all devotees to continue his humble
kaimkaryams in the days to come.

dasan.

Sri Mattapalli Nadham PranathOsmi Nithyam Namaha

Dearest Friends,

  We are seeing an ever increasing number of new sites hosted on
free webservers created by Bhagavathas worldwide. The zeal to share
their knowledge and spread the splendours of the sampradAyam is
indeed laudable. However, care should be taken while selecting the
freeservers. Almost all of them have inline advt. banners in them.
Some of these advts. are inappropriate to the content we are posting.
Companies like Yahoo follow some rules on not inlining advts. not
relevant to the category of egroup. Some others open up advts. on new
windows.

So before choosing the server, we should take some care to
investigate their advt. practices.

With Kindest Regards
adiyEn
Rajagopalan,Srinivasan

Dear BhakthAs:

As you might recall, both Dr.M.A.Alwar of Melkote
and myself have been working on a CD ROM about
the lives of the 12 AzhwArs, their Sri Sookthis and
the 108 dhivysadesams linked with them .

We are pleased to let you know that this educational
project on Sri Vaiushnavam following that of
the First CD ROM on AchArya RaamAnujA has been
completed now after a lot of hard work and
the anugraham of the Dhivya Dampathis.

This CD ROM will be released under the auspices
of the International RaamAnujA Society soon.
Meanwhile , we wish to release the audio portion
( Narration , paasuram recital by VidvAns in
different raagAs and in the traditional mode ).
This is like the sound track of the Multimedia CD ROM
in two ninety minutes audio tapes.

What we would like to do is to release the CD ROM
in two steps . we would like to release
the audio CD portion as two tapes FIRST.

Next , we would like to release the Multimedia interactive
CD ROM with excellent graphics and Images to illustrate
the lives and Vaibhavam of the AzhwArs and
the dhivya dEsams that they performed MangaLAsAsanam
for. It is our hope that this CD ROM and its
sound track for those , who have no access to
mulitmedia computers could be a source of valuable
reference to BhakthAs and their families at many levels .

WE HAVE PREPARED 200 SETS ( TWO AUDIO TAPES EACH SET) THAT
NEEDS TRANSPORTATION FROM BANGALORE NOW . I HAVE BEEN ADVISED
THAT 100 COPIES WOULD WAY 10 KILOS .

IS THERE ANYONE WHO PLANS TO RETURN FROM INDIA IN JUNE
OR JULY , WHO CAN BRING IT HERE AS PERSONAL BAGGAGE TO
SAVE AIR POST FEES? THIS HELP WOULD BE MOST
APPRECIATED . THE PACKAGE (5 or 10 KG units  )CAN BE
DELIVERED TO YOUR ADDRESS IN INDIA FOR FURTHER TRANSPORT HERE.
ALL EXPENSES FOR MAILING TO MY  ADDRESS IN USA
WILL BE COVERED AS WELL. YOUR HELP WOULD EB MOST TIMELYand
WELCOME.

PLEASE LET ME KNOW. THANKS.

Sri VaishNava Daasan, V.Sadagopan

P.S: We printed additional copies of AchArya RaamAnujA CD ROM
recently. Please let me know if you wish to acquire this
CD ROM , if you do not have it already.

SrimathE raamaanujaaya nama:
srimath varavara munayE nama:
srimath ananthaarya mahaguravE nama:

Sri Bakthas,

Please accept my humble salutations to all of you. I have been
reading through all the discussions of eminent people in this
egroup as a learner and a passive contributor. I wish to share
the following with you all.

Recently during May 17-21, 2001 adiyEn with my family went to
Badrinath and visited all the Pancha Badris in the Garhwal
Himalayas. I took snaps of those places. AdiyEn's parents with
our close relatives visited these places in 1993 and adiyEn's
father T.A.Srinivasan wrote a travelogue in Tamil on this visit
for the benefit of interested people.  adiyEn has added a english
version with a photo-tour of these places at the end of his
travelogue. adiyEn has posted these details in our father
T.A.Srinivasan's homepage at http://www.geocities.com/tasviji
under the "Pancha Badri Yathirai". Kindly download the
Adhawin-Tamil and instal it in the computer to view the Tamil
letters.

adiyEn requests all of you to visit the pages to have a glance at
them and give your valuable ideas.

adiyEn madhurakavi dhaasan

T.A.S.Vijayaraghavan

SrimAtE RAmAnujAya Namaha
Adiyen Rukmini varadarajan would like to thank you for
the message and about the warning about the Advs in
yahoo.I am extremely happy to go through with many
websites posting with many valuble contents .Your
services are great and i really thank you for the
same.I hope to get in to this group more deeper in due
course.I would like to mention one more news that i
heard from my relative about the vedhadhyanam
preaching for the young siblings here in India ,  one
group is  formed and serving to educate kids in veda
and all the vaishnava pravachanams etc by visiting
nook and corner of the Tamil Nadu villages .As the
small poor villagers are been made to convert to the
Christianity and the Mariyamman temples are all spelt
as Meriamma and Matha Meri by many people .This is
spreading rapidly and it seems in due course our
Hinduism itself lose its recognition in this Hindu
based Hindusthan country.So some of the well wishers
of our religion are doing this work but the adequate
funds are required for this service , here it is
difficult to raise the funds and one of the members
requested me to spread a word among the NRI's known to
me to come forward to help to preach vedhadhyanam here
in our country too.Its really amazing that the great
services and our religious pokkishams are realised and
the awareness among the youngsters are more important
and you are all doing your best thru the net .I am
very greatful to all the Bhakthi group members for
this great services.I hope you will take a note of
this message and appreciate it with your kind advise
to Adiyen in this regard.
Thanking you ,
with KOti KOti Pranaamam ,
Adiyen Rukmini Varadarajan
--- adiyaen@... wrote:
> Sri Mattapalli Nadham PranathOsmi Nithyam Namaha
>
> Dearest Friends,
>
>  We are seeing an ever increasing number of new
> sites hosted on
> free webservers created by Bhagavathas worldwide.
> The zeal to share
> their knowledge and spread the splendours of the
> sampradAyam is
> indeed laudable. However, care should be taken while
> selecting the
> freeservers. Almost all of them have inline advt.
> banners in them.
> Some of these advts. are inappropriate to the
> content we are posting.
> Companies like Yahoo follow some rules on not
> inlining advts. not
> relevant to the category of egroup. Some others open
> up advts. on new
> windows.
>
> So before choosing the server, we should take some
> care to
> investigate their advt. practices.
>
> With Kindest Regards
> adiyEn
> Rajagopalan,Srinivasan
>
>
>
>
>


__________________________________________________
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srimathE rAmAnujAya namaha:                            Jai SreemanNarayana

We are honored to continue Divya Prabhandam tele-stotram every Saturday
9am CST to 9:45 CST. This is a great opportunity for all of us to get started.
and make it a daily morning practice in every devotee's home.

At 9AM we will have ThiruPallandu in Santhai format.

9:30AM to 10AM Sri Venkatesan Iyyengar from SriRangam will explain the meanings
of the
first few pasurams.

Please keep a tape recorder ready and tape the Stotra Patham,
use this tape in your daily morning practice session.

Tele-Stotram   (Free of charge)  -  Every Saturday 9:am to 9:45 am Starting
June 2nd
On      June 9nd 2001 and every Saturday of the Month
            7am Pacific / 9am Central /  10am Eastern ST
===========================================================
Dial Codes for Stotra-Patam:  9am CST.
(Please dial in 5 minutes before the start time, of course you can join
the tele-stotra patam any time between 8:55 and 10:00am CST)

Conference Dial-in Number: 512-225-3050
Conference Guest Code:      95332#
(Please enter # after the 4 digit number)

======================================================
Please print the following and keep it with you during the Tele-Stotram
======================================================
Guruparampara -                    9:00 to 9:30AM    Stotra Patham
==============
Ramanuja  daya:pa:thram gy:ana vairagya bh:ushanam |             (Vedanta
Desikan Tanian)
srimath venkat:a na:tharyam vande vedant:a desikam  ||

Sri:saile:sa  daya:pa:thram   dhi:bhakthya:di guna:rnavam |         (Jeeyar
Tanian)
yathi:ndra pravanam vande:  ramya ja:ma:tharam munim ||

lakshmi:na:tha  sama:rambha:m  na:tha ya:muna madhyama:m |
asmad a:cha:rya  paryantha:m   vande:  guru parampara:m ||

Yo:  nithyamachyutha  pada:mbuja  yugmarukma
vya:mo:hathas  thadithara:ni  thruna:ya me:nay |
asmad guro:r  bhagavato:sya  dayaika sindho:ho
ra:ma:nujasya charanau  saranam prapadye: ||

Ma:tha: pitha:  yuvathayas  thanaya: vibhu:thihi
sarvam yade:va niyame:na   madanvaya:na:m |
a:dyasya nah kulapathe:r  vakula:bhira:mam
sri:math thadanghri  yugalam  pranama:mi  mu:rdhna: ||

Bhu:tham  sarascha  mahada:hvaya  bhattana:tha
sri:  bhakthisa:ra  kulase:khara   yo:giva:ha:n |
Bhaktha:nghri  re:nu paraka:la  yathi:ndra misra:n
Sri:math  para:nkusa munim   pranatho:smi nithyam ||

thiruppallaaNdu periyaazhvaar thirumozhi Thaniyan_kaL
===================================================
gurumuka manadheethya praaha vEdhaanasEshaan
        narapathiparikluptham soolkamaadhaathukaamaha|
svasuramamaravandhyam ranganaathasya saakshaath
        dhvijakulathilakam tham vishNuchiththam namaami||

minnaar_thadamathiLsoozh villipuththoorenRu orukaal
sonnaar_kazhaRkamalamsoodinOm -
munnaaL kizhiyaRuththaanenRuraiththOm,
keezhmaiyiniRchErum vazhiyaRuththOm nenchamE! vandhu
paaNdiyan_koNdaadap pattar_piraanvandhaanenRu
eeNdiyasangametuththoodha -
vENdiya vEdhangaLOdhi viraindhukizhiyaRuththaan
                                    paathangaLyaamudaiyapaRRu
==========================================
thiruppallaaNdu                    Please chant this every morning.
==========================================
1:
pallaaNdupallaaNdu pallaayiraththaaNdu
palakOdin^ooRaayiram
mallaaNdathiN_thOLmaNivaNNaa! un
sevvadisevvithirukkaappu. (2)                                        1.

aRuseerkkazhin^ediladiyaasiriyaviruththam

2:
adiyOmOdumn^innOdum pirivinRi_aayirampallaaNdu
vadivaayn^invalamaarbinil vaazhkinRamangaiyumpallaaNdu
vadivaarsOthivalaththuRaiyum sudaraazhiyumpallaaNdu
padaipOr_pukkumuzhangum appaanchasanniyamumpallaaNdE. (2)             2.

3:
vaazhaatpattun^inReeruLLeerEl vandhumaNNummaNamumkoNmin
koozhaatpattun^inReer_kaLai engaLkuzhuvinilpukuthalottOm
EzhaatkaalumpazhippilOmn^aangaL iraakkatharvaazh_ilangai
paazhaaLaakappadaiporuthaanukkup pallaaNdukooRuthamE.                3.

4:
Edun^ilaththil_iduvathanmunnamvandhu engaLkuzhaampukundhu
koodumanamudaiyeer_kaL varampozhivandhu_ollaikkooduminO
naadumn^akaramumn^an_kaRiya namOn^aaraayaNaayavenRu
paadumanamudaippaththaruLLeer! vandhupallaaNdukooRuminE.             4.

5:
aNdakkulaththukkathipathiyaaki asurariraakkatharai
iNdaikkulaththai_eduththukkaLaindha irudeekEsan_thanakku
thoNdakkulaththiluLLeer! vandhadithozhuthu aayiran^aamamsolli
paNdaikkulaththaiththavirndhu pallaaNdupallaayiraththaaNdenminE.     5.

6:
endhaithandhaithandhaithandhaithammooththappan Ezhpadikaalthodangi
vandhuvazhivazhi_aatcheykinROm thiruvONaththiruvizhavil
andhiyampOthilariyuruvaaki ariyaiyazhiththavanai
pandhanaitheerappallaaNdu pallaayiraththaaNdenRupaaduthamE.          6.

7:
theeyiRpolikinRasenchudaraazhi thikazhthiruchchakkaraththin
kOyiRpoRiyaalE_oRRuNdun^inRu kudikudi_aatseykinROm
maayapporupadaivaaNanai aayirandhOLumpozhikuruthi
paaya suzhaRRiya_aazhivallaanukkup pallaaNdukooRuthumE.              7.

8:
neyyidain^allathOrsORum niyathamum_aththaaNichchEvakamum
kaiyadaikkaayumkazhuththukkuppooNodu kaathukkukkuNdalamum
meyyidan^allathOrsaandhamumthandhu ennaiveLLuyiraakkavalla
paiyudain^aakappakaikkodiyaanukkup pallaaNdukooRuvanE.               8.

9:
uduththukkaLaindha ninpeedhakavaadaiyuduththuk kalaththathuNdu
thoduththathuzhaaymalarsoodikkaLaindhana soodum_iththoNdar_kaLOm
viduththathisaikkarumamthiruththith thiruvONaththiruvizhavil
paduththapain^n^aakaNaippaLLikoNdaanukkup pallaaNdukooRuthumE.       9.

10:
en^n^aaL_emperumaan un_thanakkadiyOmenRezhuththuppatta
an^n^aaLE adiyOngaLadikkudil veedupeRRu_uyndhathukaaN
sen^n^aaLthORRith thirumathuraiyuLsilaikuniththu aindhalaiya
pain^n^aakaththalaipaayndhavanE! unnaippallaaNdukooRuthumE.          10.

11:
alvazhakkonRumillaa aNikOttiyar_kOn abimaanathungan
selvanaippOlath thirumaalE! naanum_unakkuppazhavadiyEn
nalvakaiyaaln^amOn^aaraayaNaavenRu naamampalaparavi
palvakaiyaalumpaviththiranE! unnaippallaaNdukooRuvanE. (2)           11.

12:
pallaaNdenRupaviththiranaipparamEttiyai saarNGkamennum
villaaNdaan_thannai villipuththoorvittuchiththanvirumbiyasol
nallaaNdenRun^avinRuraippaar namOn^aaraayaNaayavenRu
pallaaNdumparamaathmanaich choozhndhirundhEththuvar_pallaaNdE.

AzhwAr EmberumAnAr Jeeyar ThiruvadigalE saranam
====================================================
You can get the entire Dhivya Pradams (4000) with literal meanings
in Hindi, Kanada, Telugu, Bengali and  English from

Sri Srirama Bharathi
Sri Sadagopan Tirunarayanaswami Divya Prabandha pathasala
Jaladampet Village, Chennai 601 302

phone: (044) 494 2273

=======================================
Please chant this every morning & Enrich your life.
=======================================

AzhwAr EmberumAnAr Jeeyar ThiruvadigalE saranam

Dear learned members,

I need an answer to the following question.


As per gita,

Is atmasakshataram absolutely necessary for one to start bhakti yoga?  If
not why not - prove using slokas from gita + commentaries.

As per upanisads can it be established unmistakably, that atmasakshatkaram
is absolutely needed for bhakti yoga? If so provide detailed quotes and
these quotes should be unmistakable and generally agreeable to wider
audience, (in the sense strongly provable.)

I am having the time of my life discussing gita with sri SMS chari who is
writing a new book on Gita.  His book will be something very unique.  I
don't think a similar book has been written before.

Adiyen krishna

Dear ALL,

Sri RAmAnuja Mission Inc. of Srirangam Srimadh Andavan PeriyAshramam
request the pleasure of your presence for the Telestothram &
Prabhandham Classes on this Saturday between 12:30pm and 1:30pm EST.

The dial in details are as follows :-


Number :- 1-512-225-3000
Passcode :-  69693# (New PASSCODE)

*********************************************************************

Pl. note that the passcode changes every month.  We request all the
participants to keep checking the Telestothram E-Groups at
http://www.yahoogroups.com or your E-Mail for any change in the
passcode. In case of any changes we will will keep bhaagavathaas
posted. Sorry for any inconvenience that may be caused due to this.

*********************************************************************


Agenda :-

Prabhandham :-

1. Amalanadhipiran (On Lord Sri RanganAthan at Srirangam)
2. Thiruppalliezhuchi (Full as a Ghoshti Recitation).
3. Thiruppallandu & Thiruppalliezhuchi Thaniyans
    (Ramanuja Daya.., SriShailesha Daya.., Lakshmi Naatha..,
    Yonithyamachyutha..., MAtha PithA yuvathayas...,
    Tamevamathvaa Para (Thiruppalliezhuchi)..., Minnaar Thadamadhil
    soozh, Pandian kondaada, mandangudi enbar maamaraiyor)


Stothram   :-

1. Hayagreeva Stothram (Ghosthi 1-25, rest practice)
2. KAmAsikAshtakam


For Sri RAmAnujA Mission
DAsan,
Narayanan

Sri:
         SrimathE RangarAmAnuja MahAdEsikAya Namaha
           SrimathE NigamAntha MahAdEsikAya Namaha
    SrimathE BhagavathE BhAshyakArAya MahAdEsikAya Namaha
         Sri RanganAtha Divyamani PadukAbhyAm Namaha

Sri Ramanuja Mission of Srirangam Srimath Andavan Ashramam  is
delighted to announce that the next tele-upanyasam by His Holiness
Srimath Andavan Sri Rangaramanuja Mahadesikan is scheduled for this
coming Saturday June 9th, 2001 at 10.30 AM EST for 1 hour. HH Srimath
Andavan will be giving the upanyasam from Secunderabad,
Andhrapradesh. Please note the change this time to Saturday instead
of the usual Sunday.

Srimath Andavan will be continuing the upanyasam on Thiruppavai
(pAsuram 16:nAyakanAi niNRa!) during the tele-upanyasam.

This is a FREE service offered by Sri Ramanuja Mission for the
benefit of all bhagavathas. Please visit www.ramanujamission.org and
click on the teleupanyasam link to get your passcode.

PLEASE NOTE THAT THE PASSCODE FOR THIS UPANYASAM HAS CHANGED SINCE
LAST TELE-UPANYASAM

In an effort to promote Sri Ramanuja Sath Sampradayam, Sri Ramanuja
Mission is seeking your esteemed patronage in offering tele-
upanyasams FREE of cost to all Bhagavathas as a kainkaryam to Sri
Vaishnava  Sampradhayam. We request you participate in this service
by sponsoring the upanyasam of HH Srimadh Andavan for just $75.
Sponsors name will be announced at the beginning of the upanyasam.
Please send a mail to  Venkat Sreenivasan at
venkat@...  if you would like to participate in this
kainkaryam for this month.

dAsan,
vEnkatanAthan

Here is an info from Sri. G. Lakshmanan of New Jersey

-------- Original Message --------
Subject: Vaishnavite priest for Religious ceremonies
Date: Wed, 06 Jun 2001 19:31:50 -0000
From: visnu_sri@...


Dear Bhaghavathas:

I am giving below this information since we always need a priest for
officiating at religious ceremonies be it a wedding or baby's first
birthday.

Most of you might have seen the priest Sri T.Saranathan in
Pitttsburgh Sri Venkateswara temple. His recitations of Samskrit and
Tamil Vedas, and performance of religious functions at the temple
have always been appreciated by knowledgeable persons.

Sri Saranathan is now working independently as a priest for all
religious ceremonies. He can speak Tamil, Telugu, Kannada, English,
and Hindi. If you have friends from North of India, who need a priest
Sri Saranathan may be a good one to refer to them.

He resides in Pittsburgh and may be contacted at
                    Residence:(412)531-6481.
            Cell phone number:(412)498-4205.

Last Sunday, I was present at a Seemantham function. Sri Saranathan
was meticulous and conducted the function well.

Gopaul Lakshmanan

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
===============================================================
   	 SRI RANGA SRI VOL. 2 / 06 DATED 7th June 2001
===============================================================
Dear Bhagavatas:
In this Issue:
1.SRIBHASYAMRUTHAM:  A BRIEF SUMMARY OF ADHIKARANAMS 61 TO 68 OF
ADHYAYAM 1 (PAADAM 4) of Sri Bhashyam  (Anbil Ramaswamy) based
on "Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami,
Editor & publisher, "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S.
Rajagopalan Swami (and published by Azhwargal Amudha
Nilayam), "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd.
Secretary to Govt. of India and  "Sri Bhashya Saaraswaathinee" by
Vaikuntavasi Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri
Hayagriva Vidya Peetam, Chennai.
{This completes the Summary of Adhikaranams of Adhyayam 1. Summary of
Adhikaranams of Adhyayams 2, 3 and 4 as well as those of individual
Sutras of the entire Sri Bhashyam will be posted later}
2.GITAMRUTHAM:  The "GLORY OF ADHYAYAM 1 (Chapter1) OF BHAGAVAD GITA
(Arjuna Vishaada yogam).  Summarized in English by Anbil Ramaswamy
from the "Gitasaaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna
Tirukkallam Narasimha Raghava Chariar Swami.
(This completes the Summaries of Adhyayam 1. Detailed summaries on
the text of Gita Slokas will be posted later}
3."LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for
GRADE 2 – LESSON 4: "SUCCESSION OF ACHARYAS" written in Tamil by
Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami
under his "Jayamangala Paada Thittam" (Translated in English by Sri
M.K.Srinivasan Swami of Vedanta Desika Research Center)
4.DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar
Swami, former Principal, Sri Ahobila Mutt Sanskrit College,
Madurantakam
==================================================================
A REQUEST:
IF you are satisfied with the form and content of the Journal, please
spread the word among those interested and encourage them to join by
sending an email to SriRangaSri-Subscribe@yahoogroups.com.
Alternatively, You may suggest us the email addresses of friends who
may be really interested so that we can directly add them to our
mailing list.
Dasoham
Anbil Ramaswamy
Editor & Publisher
"Sri Ranga Sri"
====================================================================
1.SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 61 TO 68 OF
ADHYAYAM 1 (PAADAM 4) of Sri Bhashyam (Anbil Ramaswamy) based
on "Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami,
Editor & publisher, "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S.
Rajagopalan Swami and published by Azhwargal Amudha Nilayam, "Brahma
Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary to Govt. of
India and  "Sri Bhashya Saara swaathinee" by Vaikuntavasi Vidwan
Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya
Peetam, Chennai.
This completes the Summary of Adhikaranams of Adhyayam 1
(Summary of individual Sutras will be posted later}
====================================================================
The fourth Paadam of Adhyayam 1 is called "PraaNa Paadam" because it
deals with the vital air (mukhya praaNa), which is different from
other Indriyas.
ADHIKARANAM 61: PRASNA UTPATTI ADHIKARANAM
POORVA PAKSHAM:
PrANa, Manas and Indriyas are all permanent
SIDDHANTAM:
There are no PramaaNas (authority) to support this view. Only at the
time of creation by Bhagavan, they acquire name, form etc. Veda
Vakhyas say that during the deluge there was only Paramaatma .
Mundaka Up. 2.1.3 avers specifically that vital airs (PraaNa) mind
(manas) and senses (Indriyas) evolve from Paramaatma. Therefore,
PraaNa etc are NOT permanent.

ADHIKARANAM 62: SAPTAKATYA ADHIKARANAM
POORVA PAKSHAM:
The plural expression "PraNaa:' in the Vedic statement "PraaNaa:
vaava Rusheya:" should be taken to denote all the senses (Indriyas).
SIDDHANTAM: There are 11 senses: The 5 Jnaanendriyas (Sense organs)
of Tvak (Touch), Chakshus (sight), Srotram (hearing) Jihvaa (Taste)
and GraaNa (Smell) that communicate cognition of experiences; The 5
Karmendriyas (Motor organs) Vaak (Speech), Paadam (Feet), PaaNi
(Hands), Paayu (Organs of excretion, and Upastham (Sex organs)
and "Mind" (Manas). This list does not include vital air (PraaNa).
The  plural "PraaNaa:" should be taken to mean Bhagavan for it is
said "SarvaaNi havaa imaani bhoothaani praaNaame vaapi samvisanthi"
which means that all elements (bhoothas) enter into Paramaatma who is
known as "PraaNaa:' Jnaanendriyas go with the soul on its upward
journey while Karmendriyas remain in the body and get destroyed along
with the body. Because they help the Jiva, so long as life on earth
subsists, there is nothing wrong in reckoning them as senses
(Indriyas).

ADHIKARANAM 63: PRANA ANUTVA ADHIKARANAM:
POORVA PAKSHAM
Referring to Indriyas, it is said "Sarve anantha:" which means
Indriyas are limitless. Therefore, they should be considered as Vibhu
(pervasive)
SIDDHANTAM:
Since it is said "PraaNam anutkraantham sarve praaNaa: anukramanthi"
which means that the senses accompany "praaNa" at the time of its
departure. This cannot happen if Indriyas are Vibhu. The only
conclusion for saying that they are limitless is that if meditated
upon on these lines, one could derive the fruits (phala) thereof.
(This is one of the means of meditation in the Vidhyas recognized in
Bhakti yoga). Thus, there is no repugnance in the Srutis.

ADHIKARANAM 64: VAAYU KRIYA ADHIKARANAM:
POORVA PAKSHAM:
Some say "Vaayu" is "PraaNan"
SIDDHANTAM:
This is not correct. There is a clear statement that "PraaNa"
and "Vaayu" emanated from Paramaatma (ethasmaath jaayate praaNo;
mana: sarvendriyaas cha Vaayu:" Since "PraaNa" and "Vaayu" have been
mentioned separately they are different. Vaayu is involved in the act
of breathing: at best, it can be an attribute (Viseshanam)
of "PraaNa". When different forces affect the mind, it acquires such
states as desire (kaama), anger (krodha), intention (sankalpa) etc.
So also, "PraaNa when it is engaged in different activities is called
by different names as "PraaNa' (inhale), apaana (exhale), vyaana
(static), Samaana (envelop) and Udhaana (rise above).

ADHIKARANAM 65: SRESHTA ANUTVA ADHIKARANAM
POORVA PAKSHAM:
"PraaNa" is Vibhu. (The same argument as at Adhikaranam 63 above).
SIDDHANTAM:
If this were ever present as assumed, there will be no meaning in
saying that "PraaNa" leaves the body and goes on its upward
journey "PraaNOnoothkramathi"

ADHIKARANAM 66: JYOTIRADHI ADHIKARANAM:
POORVA PAKSHAM:
The deities that preside over the soul (Atma) do so on their own
volition.
SIDDHANTAM:
Jivaatma, Agni etc preside over senses only by the permanent will
(Nitya Sankalpam) of the Lord who directs them to do so. There are
statements in the Upanishads saying that Bhagavan is the Indweller
(antharyami) of Agni etc which are His body but which they do not
know. So also, Indra, Yama and other deities perform their duties in
obedience to the wishes of Paramaatma. This is because Paramaatma is
their "antharyami" who orders and directs their actions.

ADHIKARANAM 67: INDRIYA ADHIKARANAM
POORVAPAKSHAM:
Like Jnaanendriyas, Karmendriyas and Manas, "PraaNa" is also only a
sense organ
SIDDHANTAM:
Except "PraaNa", all others totaling 11 in number as explained
earlier are Indriyas. "PraaNa" is NOT an Indriya because the Veda
says- "ethasmaath jaayate praaNa; manas SarvendriyaaNi cha"
where "praaNa" is recognized as different from Indriyas. Also, during
sleep, it is only "PraaNa" that is active, not the other Indriyas.
Hence, it is clear that "PraaNa" stands on a different footing from
Indriyas.

ADHIKARANAM 68: SAMJNA MOORTHI KLIPTYA ADHIKARANAM
POORVA PAKSHAM:
Chandokhya Up. (6.3.2) says that the 3 elements were mixed in
different proportions in the process of creation known as "Trivid
karaNam" (Triplication). There is another statement in the same
Upanishad to the effect that Bhagavan created four-faced Brahma and
entering into him created the various entities with different names
and forms. These two statements contradict each other.
SIDDHANTAM:
Creation is of two kinds-
1. SamashTi SrishTi: relating to the creation of mahat,
ahamkaaram, pancha tanmatras and Pancha bhoothas.
2. VyashTi SrishTi: relating to the creation of divine, human,
tiryak, sthaavara etc
Paramaatma does both the SrishTis only.
Elsewhere, Bhagavan says "I do the VyashTi Srishti by what is known
as "pancheekaraNam" (Quintuplication)- mixing of 5 elements. When
after creating the SamashTi SrishTi Bhagavan found that they could
not act any further on their own. To activate them, he created the
four-faced Brahma and entering into him as his antharyami, proceeded
with "pancheekaraNam" to create different entities with names and
forms. Therefore, there is no contradiction.
**********************************************************************
2.GITAMRUTHAM:
The "GLORY OF ADHYAYAM 1 (Chapter1) OF BHAGAVAD GITA (Arjuna Vishaada
yogam) Summarized in English by Anbil Ramaswamy
From the "Gita Saaram" by Vaikuntavasi U. Ve. Vidwan Saarasaarjna
Tirukkallam Narasimha Raghava Chariar Swami. . {This completes the
Summaries of Adhyayam 1. Detailed summaries on the text of Gita
Slokas will be posted later}
=====================================================================
GLORY OF ADHYAYAM 1 AS PER PADMOTTARA PURANA
======================================================================
Padmottara Purana dwells extensively explaining the glory of all the
18 Chapters of Bhagavad Gita through beautiful stories. The portions
relating to these are depicted in the form of conversations between
Paarvati and Paramasiva.

Hearing the stories of Avataras  (Lord's incarnations), Paarvati was
overwhelmed with joy and asked Paramasiva to tell her about the glory
of Bhagavad Gita, which on mere hearing enhances one's devotion to
the Supreme Lord, Sriman Narayana. Paramasiva commenced his reply
alluding to a conversation between Lord Narayana and His Consort, Sri
Mahaalakshmi Thaayaar.

THAAYAAR: How come, having created the world, you now seem to be
indifferent to taking efforts to protect and save the souls and
leading them on to Paramapadam?

LORD: You are right. After expounding Bhagavad Gita under the pretext
of advising Arjuna on the battlefield, I am indeed very much relieved
of my burden. Sage Vyaasa has incorporated the glory of Bhagavad Gita
in his Mahaabhaaratha so as to be understood by one and all in such a
way that I can now relax in relief. He proceeded to explain:
Atra adhyaayam tadardham vaa SlOkam  ardhaardhameva vaa /
Abhyasyathi sumedhaa ya: Susarmeva sa muchchyate //
Meaning:
"If one recites or listens to one chapter or half of one chapter, one
SlOka or half of it or even half of half of it (i.e. a quarter), with
love and total dedication, one would get rid of Samsaara as did
Susarma"

THAAYAAR: Who is this Susarma? Where did he live? What caste did he
belong to? How did he get rid of Samsaara and reach Moksha?

LORD: There was a Brahmin called "Susarma" in the northern part of
the country. Though born as a Brahmin, he did none of the karmas
prescribed for a Brahmin. He indulged in all prohibited actions like
stealing, raping women, himself tilling the land with plough, eating
meat and drinking liquors. In short, he not only ruined himself but
was also planning to spoil the virtuous ones in the world.

When he died, he was taken to hells and returned to earth as a bull.
A roadside mendicant bought it and taught it to dance to the tunes of
his drums (Bhoombur MaaTTukkaaran, in Tamil). One day as it was
dancing, it slipped and got its legs broken. It was suffering with
excruciating pain. Seeing its plight, the passers by offered a
portion of their Punyam to relieve the bull of its suffering. But,
this had no effect at all and the suffering continued unabated.

There came along a woman who eked her livelihood by prostitution. She
prayed – " Oh! Lord! I have sinned all through my life and had no
occasion to do anything good to anyone. If, even without my
knowledge, I had acquired some good, please accept it to relieve this
poor animal"

Immediately, the bull died and went to the world of Yama (Lord of
death). Yama would not accept him saying that all the sins of the
erstwhile bull had been wiped out by the single donation of Punyam by
that woman and sent him back to earth to be born as a Brahmin again
granting him a boon that he would remember the incident of how he was
saved by the woman!

This time, however, the Brahmin led a virtuous life of a Brahmin.
Remembering the incident, he launched an intense search and at long
last found her. He enquired her-
  "Oh! Lady! I am the one who was having a near death experience as a
bull and it was you who saved me with your Punyam. Can you please
tell me what Punyam you did and how did you acquire it?"

The woman replied –
" I do not know anything. See, here is my parrot. It used to prattle
something constantly. May be, because I have been listening to some
of its prattling I might have unwittingly acquired some Punyam. You
may ask the parrot yourself"

The Brahmin asked the parrot to tell what it was saying to the woman.

The parrot replied:
Oh! Brahmin! I was also a Brahmin like you in my previous birth. I
did Adhyayanam (learning and chanting Sastras) as a Brahmin is
expected to do. I was invited to give religious discourses
(pravachanams) and everyone praised my knowledge and talents in
explaining the Sastras. I got so puffed up with pride and became so
arrogant that I started demanding money for my discourses. I had
become more and more avaricious and not being satisfied with
offerings (Sambhaavanai), I demanded more and more money and even
refused to deliver discourses unless people agreed to my exorbitant
demands.

Due to this sin, I was born as a parrot in this birth. Luckily for
me, I grew up in a hermitage where a Rishi and his Sishyas used to
recite the first Chapter of Bhagavad Gita daily. By listening to
this, I had learned to repeat the chants. The inmates of the Ashramam
were happy that I could chant along with them.

One day, a hunter stole me from the Ashramam and sold me to this
lady. Due to constant practice, I continued to recite the first
chapter daily to the hearing of this woman. She has been very kind to
me and treated me with care and affection. Possibly, she had earned
PuNyam out of this, which she had put to good use by donating it to
you. Thus saying, the parrot once again repeated the chanting for his
benefit.

Thasmaath adhyaayam aadhyam ya: paTathe srunuthe thu ya: /
Abhyaseth thasya na bhaveth bhavaaambhodhi duruttthara: //
Meaning: "Therefore, if one does "PaaraayaNam" or hears or repeats
the first Chapter of Bhagavad Gita, can cross the unfathomable ocean
of Samsaara"

PARAMASIVA: "Oh! Paarvati! I have narrated the glory of the first
Adhyayam of Bhagavad Gita as revealed by Bhagavan to Sri Mahaalakshmi
Thaayaar. Come on! Let us recite this and secure the blessings of
Sriman Narayana"

IMPORTANT NOTE FOR THOSE EXPOUNDING PURANAS AND THOSE LISTENING
THERETO:

THOSE WHO GIVE RELIGIOUS DISCOURSES (PRAVACHANAMS):
They should feel humble at all times. They should not feel proud of
their own proficiency, if any. They should not demand or bargain for
any return or remuneration but should give discourses purely in
loving dedication to the Lord for giving an opportunity to be able to
be useful to his devotees. Otherwise, they will suffer the same fate
as befell the parrot in the story. We have heard of the story of
Bhishma killing a demon called Bhakaasuran. It is said that this
demon was in his earlier life a "PouraaNika" when he used to demand
returns form his listeners like the parrot in its earlier birth. He
was never satisfied with what he was offered. That is why he was born
as "Bhakaasuran"

IMPORTANT NOTE FOR THOSE WHO LISTEN:
They should voluntarily offer their mite. Those who listened Puraanas
but simply walk away without contributing anything were the ones whom
Bhakaasuran killed and devoured.
*********************************************************************
3."LEARN OUR TRADITION THE EASY WAY"-
Sampradaya lessons for kids for GRADE 2 –written in Tamil by Desika
Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under
his "Jayamangala Paada Thittam" (Translated by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center, Chennai).
======================================================================
LESSON 4: "SUCCESSION OF ACHARYAS"
=====================================================================
The original "Guru" in our tradition is Sriman Narayana
Himself. "maamapi akila lokaanaam Guruh Narayana aguruh" meaning "
For me and the entire world the Guru is Narayanan who is without a
Guru". Says Vishnu Purana (.1.14). "kamapi Adhyam Guru" (Yathiraja
Saptadi) is another term used to indicate the Supreme Being.

"The succession of preceptors of our tradition is unique and great"
says Swami Desika in Yathiraja Saptadi "for, we have the Lord Himself
as our Guru".

To reach the Lord, therefore, one should worship as God one's own
Guru, then his Guru and so on thus leading to the Supreme one. "Asan
Asan ithi Adhi Bhagavattah" He, he and he up to the original Lord is
one way of worshipping the succession of Gurus in ascending order
(AarohaNam). The other method is "Aa bhagavantath prathithaam anagham
achaarya santhathim vande" which means, "from the Lord downwards the
line of spotless famous Acharyas which is the descending order
(AvarohaNam). Our learned scholars accepted both these methods in the
past.

In Adhikara Sangraham, a compendium of the Tamil verses appearing in
his magnum opus, Srimad Rahasya Traya Saaram, Sri Desika explains the
former method through a rich and meaningful verse.

After prostrating before my preceptor who implanted real knowledge in
me and gave me `life', I successively pay obeisance to the hierarchy
of earlier preceptors and then to the Great and compassionate master
(Sri Ramanuja) who appeared in Sriperumpudur, to Sri Periya Nambi,
Sri Alavandar, Sri Mankkaal Nambi, then on to Sri Naathamuni, Sri
Nammaazhwaar, Lord Vishwaksenar and then finally, fall at the feet of
ambrosial Goddess Lakshmi and Her Consort, the Supreme Lord, Sriman
Narayana.

This verse is usually chanted everyday at the commencement of daily
worship (Nitya aradhana) and is a `talisman' for all problems.

Swami Desika adopts the descending order method in his Yathiraja
Saptadi, a seventy-four-verse ode to Sri Ramanuja. In the first
verse, he pays obeisance to the Supreme Guru (Aadhyam Vande). In the
second verse, he worships Goddess Lakshmi who is ever with Him
(sahadharmacharee). In the third, he offers worship to Lord
Vishwaksena, the Commander-in-Chief of the divine forces (vande
Vaikunta senaanyam). In the fourth is worshipped Sri Nammaazhwaar who
(by virtue of his appearing in a trance to Naathamuni (through
recitation of Madhurakavi's verses) is declared the Chief of the
Vaishnava family (Sataarim thum Upaasmahe). Then come in succession
Sri Naathamuni, (fifth verse), Sri Pundarikaksha (Uyyakkondar) in
Sixth verse, the illustrious Sri Alavandaar and Sri Mahaapoorna (Sri
Periyanambi) in eighth and ninth verses. In the tenth verse, the
great master Sri Ramanuja who is also known as Sri Bhashyakaara, Sri
Emperumaanaar, Sri Udaiyavar, and Sri Lakshmana Muni etc.

After Sri Ramanuja, the lineage of preceptors divides into two, which
we shall study later on.

To sum up, our preceptor deserves our highest regard and is to be
treated as God, then his preceptor and so on up to God Himself.
Whoever does so, will get all one wants in this world and in the next.
QUESTIONS
1. Who is our first preceptor?
2. Does Goddess Lakshmi figure among Preceptors?
3. In how many methods can we worship our preceptors? Write down
the names of the preceptors in each method?
4. How did Nammaazhwaar become Sri Naathamuni's preceptor?
************************************************************
4. DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar
Swami, former Principal, Sri Ahobila Mutt Sanskrit College,
Madurantakam
====================================================================
"I have no paternal property: nor have I earned anything: But, on the
summit of Hastigiri is my ancestral property. I have decided to sing
His glory alone; I shall not engage myself in the childish pranks of
singing about seemingly great men…"

These are the words of our illustrious Acharya, Sri Nigamanta Maha
Desika. Quite appropriately, his son called him the sacred jewel
eagerly desired by every true Srivaishnava. Incidentally, we come to
know of a true Srivaishnava and his qualities.

"Cast aside your desires, cares and anxieties: Surrender unto me: I
shall look after your welfare" are the words gleaned out from the
teachings of the Supreme Lord. These commandments were truly carried
out throughout his life by our Acharya, the greatest of all times.
Hence, he became "Sarvatantra Swatantra" and loved by many Non-
Srivaishnavites too in his own time.

He proved to be a person of attraction not only for his followers but
also for Lord Sri Ranganatha and His Consort Sri Ranga Nachiar, the
Divine couple, as the Acharya addressed them.

Our Acharya combines in himself the great qualities of the teacher
and the taught. A true follower of his Sampradaya should at all times
strive to follow up his teachings throughout his life. Though it is
not possible to raise us to his stature, everyone amongst us in our
own miniature world, should try to attain at least a part of his
perfect life.

Comparing his life, what a great fall we now see in our midst!
We do very many things now merely because they are remunerative to us
or to someone around us. We engage ourselves in very many activities
to get us to limelight of the innocent public, which think us to be
great, perhaps!

Our desire very often is to be published, photographed and praised
very much. "Even a fool does not act without expecting some return"
is the motto of this day. We see this striking contrast between the
life of the great Acharya and our own lives today.
Are we real Sri Vaishnavas?

We are ignorant about the real purpose of the teachings of our great
Acharya: We are lazy to follow up his teachings: We are even
reluctant to give a helping hand to those trying to practice the
teachings of the Acharya. Being so ignorant and unwilling, naturally,
we do not teach our youngsters the greatness of our Acharya and his
teachings. On the other hand, we make our children believe that we
are the real representatives of the Acharya.
Are we really so?

We fail in our duty to educate the youngsters on the right Sastric
lines.  Our real service to society is in the uplift of spiritually
downtrodden youngsters of our community.

We must set an example to our children by our simple lives and
devotional behavior.  Only then, we can be considered to have done
some service to our community. Our real service starts with the
education of our children in schools, in homes and everywhere,
highlighting the simple living and noble thinking which marked the
life of our Acharya.

May the Acharya give us the courage and necessary help to do our duty
on the right lines!

(Source: Swami Desika's 7th Centenary Commemoration Volume)
************************************************************

Dear Bhagavatas:
There was a typographical error in Vol.2/06 posted today. I have wrongly
noted "Bhishma" for "Bheema". Thanks a lot to Ms. Lavanya Ramanujam for
pointing this out.I am forwarding her mail in this regard.
Dasoham
Anbil Ramaswamy
=====================================================================

>From: Ramanujam Lavanya-
>To: "'Ramanbil@...'" <Ramanbil@...>
>Subject: CORRECTION of a part of u'r journal !
>Date: Thu, 7 Jun 2001 11:53:14 -0400
>
>They should feel humble at all times. They should not feel proud of
>their own proficiency, if any. They should not demand or bargain for
>any return or remuneration but should give discourses purely in
>loving dedication to the Lord for giving an opportunity to be able to
>be useful to his devotees. Otherwise, they will suffer the same fate
>as befell the parrot in the story. We have heard of the story of
>*Bhishma* killing a demon called Bhakaasuran. It is said that this
>demon was in his earlier life a "PouraaNika" when he used to demand
>returns form his listeners like the parrot in its earlier birth. He
>was never satisfied with what he was offered. That is why he was born
>as "Bhakaasuran"
>
>All the stories I have heard so far, I always thought that *Bhima* was the
>one who killed Bhakasuran. The pandava's visited the village who sent
>food for Bhakasura everyday.Bhima himself delivered the food for Bhakasura
>and Killed him,
>
>Correct me if I am wrong.
>
>
>Best Regards
>Lavanya Ramanujam
>Motorola PCS
>Phone : (847) 523 0048
>Pager : 1 800 SKY PAGE #1359605
>Email Page : 1359605@...
>Email : Lavanya.Ramanujam@...
>

_________________________________________________________________
Get your FREE download of MSN Explorer at http://explorer.msn.com

Dear Sir,

 

Please find the attached file.

 

Thank you,

 

Yours faithfully,

THUPPUL TRUST

Managing Trustee

V.K.Santha.

 

Srimathe Ramanujaya Namaha
Srimathe Nigamantha Mahadesikaya Namaha

Dear Bhaktas,
I have heard of the sloka 'Sri Lakshmi Sahasram' and also
read the meanings for some stanzas. As I am interested in
knowing more about the same, I request the members to kindly
give particulars such as the composer, on which Thayaar it
has been composed, significance and also if books are
available for this sloka along with meanings.

Thanking You,
Adiyen Ramanuja Daasan,
Ramesh N

-----Original Message-----
From: Srinath Chakravarty [mailto:xsrinath@...]
Sent: Thursday, June 07, 2001 1:11 PM
To: Krishna Kalale; lecture-announce@yahoogroups.com;
bhakti-list@yahoogroups.com; malolan_net@yahoogroups.com
Subject: JIVA & BRAMHAN - a Lecture by Dr. SMS Chari this Sunday evening

SrImathe RamanujAya NamaH

LECTURE ANNOUNCEMENT
---------------------
(Please also forward to other interested persons
  and online groups you may be aware of)

Telephone Discourse in ENGLISH

by Sri U. Ve. SaragUr mAdabUSi SrInivAsAchari
(Commonly referred to as Dr. SMS Chari, who is
  the author of several books on Vedanta)

SUBJECT:  Jiva & Bramhan in Upanisad and Bhagavadgita

DATE:     Sunday, June 10, 2001

TIME:     6:00 pm PST / 8:00 pm CST / 9:00 pm EST

DURATION: 1 hour lecture + 40 minutes Q&A.

[See registration details below]

COST: $8
This contribution amount of $8 per family will cover
costs for the tele-conference.  Payments can be made
on-line through the following URL: [Please use the
destination email: srimaalolaa@...]

http://www.paypal.com

with a credit card (MC/Visa). The system is foolproof
and secure; nobody ever sees your credit card number.
You will immediately get an email receipt.

If you prefer to pay by cheque, please send a cheque
made out to "SMSA" for the contribution amount [$ 8]
and mail it to the following address:

Sri Vaishnava Seva Samithi
7821 West Alder Drive
Littleton, CO 80128-5522

DETAILS:
--------
This is an important lecture on the aspects of how the
Bhagavadgita and Upanisads explain the  nature of Jiva and
Bramhan.  It will be a comparitive analysis based on the
works of several VedantAcharyas.  This lecture throws light
on the subject matter of a new book which Dr. Chari is
currently authoring.  It is a treat to discuss these details
with Dr. Chari, and interested people can take advantage of
this lecture which will be followed by Q&A.

All are invited to listen.

HOW TO LISTEN
-------------
Please email: pavitra@... to obtain the dial-in
telephone number and access code.  If there are questions,
please contact:

Srinath C.   email: pavitra@...       (972) 671-7625
   OR
Nagu Satyan  email: satyan@... (303) 973-4847

In the spirit of service,

-adiyEn
Krishna Kalale

 de  ramesh_4@... wrote: dear sir, srinarasimhapriya has been discussing this for the past several months,perhaps you caqn look into these. dasan

Srdimathe Ramanujaya Namaha
Srimathe Nigamantha Mahadesikaya Namaha

Dear Bhaktas,
I have heard of the sloka 'Sri Lakshmi Sahasram' and also
read the meanings for some stanzas. As I am interested in
knowing more about the same, I request the members to kindly
give particulars such as the composer, on which Thayaar it
has been composed, significance and also if books are
available for this sloka along with meanings.

Thanking You,
Adiyen Ramanuja Daasan,
Ramesh N



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Sri Mattapalli NaaTam PranathOsmi Nithyam Namaha

Dearest Friends,
Following is an email I got from Sri M.L.Srinivasan S/O Sri Mukkur
Swamy. Im forwarding it to this group in anticipation of your
continued interest to uphold the Sri Vaishnava sampradAyam.
Tx
With Kindest Regards
Rajagopalan, Srinivasan
----------------

Dear Sri. Srinivasan,

Thank you for the condolence message and your phone call the other
day. It is indeed very difficult to think of this World without Sri
Swamy. Even though He has passed away in my own hands, I still
believe he is out of station or out there somewhere and he would
return any time.

One of the primary responsibility for us I feel would be to continue
performing all the thiruvaradhanams and special functions on Swathi
and other Thirunakshatram days. Swamy himself had prepared a list of
things to do for the deity on daily basis sometime back.

Based on that the devotees of Him had couple of informal meetings and
a formal meeting on 3rd of this month. I'm herewith attaching the
minutes of the meeting for your reference.

The monthly expenditure for the nitya thiruvardhanam comes to about
Rs.50,000 per month. Hence it has been calculated a corpus fund of
Rs. 50 to 70 lakhs would provide us this amount in the form of
interest.

Also The Yagna Vatica construction project will be taken up within 2
years.

Hence I request your goodself to kindly contribute liberally for this
cause and also propogate this information to all the devotees over
there.

We're also launching a website mukkur.org. The web site will be up in
about two weeks which will contain photographs of many yagams, His
discources and video clippings. This is my personal effort and we'll
be posting continuously the events in this web site.

The name address of the Trust:

"Sri Swathi Narasimha Maha Yagna Trust"
Old No 24: New No : 34/24
Venkatesan Street
T.Nagar
Chennai 600 017
Ph: 91 44 4353704
Fax : 91 44 4331545
Email : trust@...

-----------------

Dear Sri VaradarAja perumAL's BhakthAs:

Some time ago , adiyEn mentioned about covering
the most moving tribute of Sri KurEsar to
Lord VaradarAja perumAL of Kaanchi . With
prayers to Sri PerumdEvi SamEtha PeraruLALa
PerumAL , adiyEn starts today on this sacred
journey .

Lord VaradarAjan is Varam Tharum PerumAL. He gave
as gift RaamAnujA , Swamy Desikan to Lord RanganAthan .
He responded to the prayers of Swamy AlavandhAr
to bless RaamAnujA to become the magnificent
perceptor of Sri VaishNava samprahdAyam .
He received from His ThiruvAlavatta (Fan)
Kaimkaryaparar , Thirukkacchi Nambi , the magnificent
Sri DevarAjAshtakam housing the Kulakam ( a string of
five great connected slOkams).

Kaanchi PerumAL gave the MaanasIka eyes to KurEsar after
the atrocities committed by a ChOLA king. More about it
later.He protected RaamAnujA from the evil plans of
Yadhava prakAsA and safely brought RaamAnujA back to
Kanchi from the terrible forest of VindhyA mountains.
He and His divine consort partook the Saalaik KiNaRu
Theertham brought to Them by a grateful RaamAnujA
for their MahOpakAram .

He broke His ArchA SamAdhi to speak with Thirukkacchi Nampi
and sent His six point reply through Nampi to RaamAnujA's
questions. Lord Varadhan was witness to the initiation
of RaamAnujA into SanyAsAsramam . He received from
His dear Bhakthan, NadAduR AmmAL, whom He elevated
to the status of His Mother , the MangaLAsAsana SthOthram
eulogizing Him . Glorious indeed are VaradarAjan's
generous gifts to Sri VaishNava sampradhAyam !

As a native of ThUppull , the hamlet near His
dhivya dEsam , Lord VaradarAjan received wonderous
tributes from Sri VenkatEsa GhantAvathAran ,
Swamy Desikan , who in turn was inspired by
KurEsar's Sri VaradarAja Sthavam . The many Sri Sookthis of
Swamy Desikan about his Ishta Dhaivam , VaradarAjan are:
(1) Hasthigiri MahAthmyam (2) Sri VaradarAja PanchAsath
(3) Dhivya Desa MangaLAsAsanam (4)NyAsa Dasakam
(5) Aadaikkala Patthu and (6) ThirucchinnamAlai.

After Swamy Desikan , Sri MaNavALa Maamuni had
the SamarpaNam of "Sri DeevarAja MangaLam ".
Most recently , Vaikunta Vaasi SevA SwamigaL
had a sacred offering to Lord of Kaanchi known
as VaradhAbhimAna Sahasram . One of the SlOkams
of this sahasram is a moving one eulogizing
the Lord as Prapanna Jana samrakshakan and
as the One , who has the Vaibhavam of keeping
bright the dheepam of Sri Vaishnava Sri :

" Prapanna jana samrakshA-DhIkshithAya Nirandharam
   Sri VaishNava SriyOtthdhIptha vaibhavAyAsthu MangaLam "

The magnificent boon giver's KshEthram is known
as Sathya Vratham ( Mey Viratham) since all the Vrathams
observed in His KshEthram will yield immediately and quickly
the fruits . His KshEthram is also known as Kaanchipuram
( the Waist-belt or OttiyANam for the world) , Hasthigiri
and PerumAL Koil.

There are many SthOthrams and SamarpaNams by AchAryAs
over the years . The honor of being the first in the series of
AchArya Sri Sookthis belongs to KurEsar's Sri VaradarAja Sthavam.

In the next post , adiyEn will cover the circumstances
behind the origin of this magnificent SthOthram composed
in presence of AchArya RaamAnujA and Lord VaradarAjan
at His sannidhi .Thereafter , adiyEn will proceed with'
the coverage of the 101 SlOkams of this great Sthavam .
adiyEn will be following the commentaries of Sri U.Ve.VidvAn
PaiyaampAdi ChEtlUr Sri VatsAngAcchAr Swamy and add
other quotations from Swamy Desikan's and other AchAryAL's
Sri Sookthis ,wherever appropriate.

adiyEn concludes this first posting  with the prayer of
Vaikunta Vaasi Sri SevA SwamigaL :

KaayEna VaachA manasEndhriyair vaa
BhudhyAthmanA vaa prakruthE's svabhAvAth
KarOmi Yadhyath SAKALM Parasmai
DevAthirAjAya SamarpayAmi

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan, Oppiliappan Koil VaradAchAri SatakOpan

Dear Sri. Diwakar Kannan

Adiyen had been working with trustee of thoopul trust (Smt. V. K. Santha) on
various thoopul divya desam kaimkaryam.

Please do refer to website http://www.geocities.com/lsriniva on thoopul.
Infact the site http://www.ececs.uc.edu/sriram/thoopul.html is a older
version of the new site. Please do note that the email address of mine is
given wrongly as isriniva@... whereas it is lsriniva@....

Adiyen will soon post the srimukham given by Srimad Poundarikapuram Srimad
Andavan swami on the web for this appeal.

Adiyen
Lakshminarasimhan S.


>From: Diwakar Kannan <diwakark@...>
>Reply-To: diwakark@...
>To: bhakti-list@yahoogroups.com, malolan_net@yahoogroups.com
>Subject: THUPPUL TRUST - appeal
>Date: Mon, 11 Jun 2001 05:57:25 +0530
>
>Dear bhagavathas
>
>Forwarded is an appeal from Thuppul trust which appeared in another
>list.
>
>On a side note, adiyEn was a witness to the samarpaNam of kavacham to
>Thuppul Desikar uthsavar last Saturday.  The majestic kavacham is worth
>close to one lakh rupees.
>
>Srimad Azhagiyasingar performed mangaLAsAsanam to swAmi Desikan on this
>most happy occasion.
>
>namO nArAyaNA
>Diwakar
>
>
>
>THUPPUL TRUST
>Old No.20, New No.24, Thiruvengadam Street, West Mambalam, Chennai-600
>033.
>Phone No.4741559 / 3715771
>
>Managing Trustee
>Date: 11/06/2001
>Smt.V.K.Santha
>
>Trustees:
>Sri  C.Gopalachary
>Sri I.V. Krishnamachary
>Sri V.K.Sudharsan
>Sri V.K.Venugopalan
>Sri V.S. Parthasarathy
>
>                                                 AN APPEAL
>
>       The disciples of Thuppul Vedantha Desikar are hereby informed that
>a 'MANDAPAM' is
>proposed to be constructed at Thoopul (Avathara Sthalam), the birth
>place of Sri Vedantha
>Desigar the most revered Sri Vaishnava Acharya.  The cost comes
>approximately to Rs.8,00,000/-.
>
>This is a holy occasion for all of us as well as to those who are
>interested in this
>kainkaryam.  Every one of us is requested to contribute their mite to
>meet the expenses.
>
>Please visit the site www.ececs.uc.edu/sriram/thoopul, to know more
>about the temple at Thoopul
>and Thuppul Trust.  People interested in sending money can contact the
>following email
>addresses.
>
>ivkchary@...
>vksudarsh@...
>ananth@...
>isriniva@...
>srivaishnavan@...
>mal@...
>parthas@...
>
>It is our endeavour to construct the mandapam and maintain the Avathara
>Sthalam of our Acharya.
>Contributions may please be made by money orders / Cheque / Demand Draft
>in the name of
>"Thuppul Trust" payable at Chennai, Tamil Nadu, India.
>
>Thanking you,
>
>Yours faithfully,
>
>
>For THUPPUL TRUST
>Managing Trustee.
>
>Srimate Sri Laksminrisimha Divya Paduka Sevaka
>Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
>
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Sriman Ramesh,

Lakshmi Sahasram was composed by a great scholor by name Venkadhwari. He was
a contemporary of Sri Lakshmikumara Thatadesikan of 16th Century.  He was
from a small village by name ArasaaniPalai near Kancheepuram.  Once when he
was ill, he sung these 1000 songs in praise of Thirupathi Thaayar and he
became well. LIFCO publishers, Madras has brought out a book on Lakshmi
Sahasram.  If you are a resident of Chennai, you can check there. If you are
in US, you can check from
Vijay Chakravarthy (vijaychak@...)
11332, 183rd Place NE
Apartment J2029
Redmond, WA 98052
United States of America

I found the above address in LIFCO's website (http://www.lifcobooks.com)
As I have not gone through that book, I don't know if it contains the
meanings for slokas as well.

Adiyen,
Raghava dAsan.


>From: ramesh_4@...
>Reply-To: SriRangaSri@yahoogroups.com
>To: bhakti-list@yahoogroups.com, SriRangaSri@yahoogroups.com
>Subject: [SriRangaSri] SriLakshmi Sahasram
>Date: Sat,  9 Jun 2001 23:27:41 +0530 (IST)
>
>Srimathe Ramanujaya Namaha
>Srimathe Nigamantha Mahadesikaya Namaha
>
>Dear Bhaktas,
>I have heard of the sloka 'Sri Lakshmi Sahasram' and also
>read the meanings for some stanzas. As I am interested in
>knowing more about the same, I request the members to kindly
>give particulars such as the composer, on which Thayaar it
>has been composed, significance and also if books are
>available for this sloka along with meanings.
>
>Thanking You,
>Adiyen Ramanuja Daasan,
>Ramesh N
>

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Srimathe Ramanujaya Namaha:

Dear Members

Sri Vaishnava Seva Samithi (SVSS) is delighted to annonce the
next tele-upanyasam of Sri Velukkudi Krishnan Swami.

Date:     June 17, 2001
Time:     7:30 am PDT / 10:30 am EDT
Topic:    Sri Ramayana Tanislokkam
Duration: 1 hour 30 mnts + 20 mnts QA
Language: Tamil

Suggested Donation: $10

Please note: we have a new access code for this upanyasam. The
old access code will not work for this and future upanyasams.


All those interested in dialing in, please send email to

vktalk@...

You will receive the phone number, the access code, and payment
information via email.

Adiyen

Venkatesh K Elayavalli
(408) 262 5884 (H)
(408) 942 2078 (W)
http://www.srivaishnava.org

Srimathe Ramanujaya namaha

Just to add to Sri Sadagopan's  excellent preface on Sri Devaperumal,
vyAkhyAna chakravarthi Sri Periyavachhan pillai, attributes the First 10
pAsurams of Thiruvaimozhi and also the first pAsuram of Thiruviruttam to
this perumal only.

In the first decad, Sri Nammazhwar starts, "..... ayarvarum amarargaL
adhipathi yevan avan thuyararu sudaradi thozhudhezhu en manane". "amarargaL
adhipathi" means Devathirajan. He is none other than Varadarajan of Kanchi.
Also as Sri Nammazhwar says "thozhudhezu EN manane", the vigraham of Swami
Nammazhwar in Kanchipuram is having the "Gnana mudra" point to his heart.
It is said that when the Vigraham was made, with the "Gnana mudra" in usual
position, the hands turned towards his heart, no matter how many times it
was repeated only to glorify the first pAsuram of ThiruvAimozhi.

Similarly in Thiruviruttam Azhwar says, "..... ImayOr thalaivaa..." which
also is attributed towards this perumal only.

One more important leela of this perumal is, when Thirumangai Azhwar was
arrested by the then King for using all the funds towards building the
"MadiL" for Srirangam temple, it was none other than Sri Varadaraja Perumal
who came in Thirumangai Azhwar's dreams and asked him to take the necessary
wealth from Vegavathi. Immediately, Thirumangai Azhwar came to this
Satyavratha Kshetram and found the treasure and paid the king his dues and
constructed the remaining part of the "MadiL".

Such is the contribution of Sri Devaperumal towards our Srivaishnavam.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam

adiyEn rAmAnuja dAsan,

Thirumalai Vinjamoor Venkatesh





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