" Sri Seva Swamy alias Seva Sri N.  Srinivasaraghavachariar is known to Sri
Vaishnava world especially  to  the Sri Vaishnavas of Sri Desika sampradaya. The
temple "  Manimandapam", he established in 1967 at Villivakkam after the seventh
birth centenary celebrations of Sri Vedantha Desika  became the  nerve centre of
various socio-religious activities. Through his  kalakshepams many Sri
Vaishnavites got docorate degrees from Madras  University. Throughout his
illustrious life he lived for the  probagation  of teachings/works of Swami
Desika. He was the  President's awardee.
    He used to tell that he always sought  the anugraha of Swami Desika and
nothingelse  and not even the  anugraha of Sriman Narayanan, as Acharya
anugraham is most important  for everthing even to  reach the  lotus feet of 
Paramathma.His bhakthi, devotion, dedication etc towards Swami Desika  is
unparalelled.

   He started a monthly magazine " Sri  Desika Seva " in 1950 and single handedly
pioneer the cause through  this journal  This magazine took an attractive look
in 2003 in  design,content etc. This magazine carries articleson Swami Desika 
sampradaya, on various works of Swami Desikan including the famous Q  & A of Sri
Seva Swamy written by him previously. This magazine is  useful not only to
vidwans but also to youngsters who are eager to know  and understand Sri Desika
Sampradaya
    It is a well-known fact  the intricacies/difficulties/bottle-necks  in
running a magazine  without the rich feeding  by Corporates/Companies by way of
Ads,  especially a religious magazine that too on Sri Desika Sampradaya

       Sri Vaishnavas living not only in Southern States,  then in Maharashtra,
Delhi Calcutta of northern States but also in  abroad are now eager to know
about Sri Desika Sampradaya and also   to to study the various beautiful works
such as stotras, kavyas,  prapantas etc. .  They want to know themselves first
and then  to  train their sons & daughters  in this sampradaya.  These
informations are abundently available in the magazine Sri Desika  seva. The
editorial Board of the magazine is fully committed to this  and steadfastly
implementing the objectives of Vaikundavasi  Sri  Seva Swamy. Any support to run
the magazine is really a support to the  ideals of Sri Seva Swamy  and in turn
to Sri Desika sampradaya

      This is an oppurnutity for  you, Swamin,to support/patron  in running the
magazine without interruption

     Oh, Sri Desika Bhakthas,

                                        Have a  heart---kind heart to the welfare
of this magazine . Nurturing the  sampradaya is one of the service to God, like
cleaning the temple  premises etc.

                                   Srikainkarya requests you to undertake the
publication of one issue  which costs Rs 12,000/- ( 40 pages--1500 copies in
circulation) by  mobilising the funds either individually or collectively. You
will have  the anugraha of Swami Desikan , the Acharya Purusha, the great
Acharya  after Sri Emperumanar. By this you will have the satisfaction of 
prabagating the works of Swami Desika to 1500 families
                                Sponsorship details will be gratefully 
acknowledged in the magazines. What is required is your mind, yes, your 
positive mind, determination,  to nurture the beautiful  sampradaya, to grow
every month without facing financial difficulties
                             This amount may be sent in three easy terms also , 
duly informing the month which is sponsored by you. Your  brother/sister/
relative may join together, create funds and send it  for the unintrrupted
smooth publication evey month. This may be in your  name or in your
father/mother's name

                         Remember the mode of payment
     Local cheques/out-station D.D. drawn in the name of "Sevaswamy Memorial
Foundation" may be sent to
                                        Sri Desika  Seva, No 10, second street,
Lakshmipuram Villivakkam Chennai --600049
   PH;--044/26180481
                         Srikainkarya submits it's pranams to you and request to 
send a line of replyregarding theaction proposed to be taken by you
   Dasan
   Srikainkarya


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Dear devotees,    You are all invited to  come, participate and receive the
blessings of Srimad Azhgiyasingar during H.H. Srimad Azhagiyasingar's
maasa-nakshatra Tirumanjanam at Sri Ranganatha Temple, as per the schedule given
below:
   ( the first date is uttara-bhadra - Ekanta Tirumanjanam - to limited devotees
and the second day is Revati Tirumanjanam - open to all - with H.H. Srimad
Azhagiyasingar's Tirumeni receiving the Divya-paada-teertham from Sri Ranganatha
Moolavar )

   March 1st and 2nd.
   March 29th and 30th.
   April 25th and 26th.
   May 22nd and 23rd.
   June 19th (uttara-bhadra & Revati )
   July 16th and 17th.
   Aug 12th and 13th.
   Spt 9th (uttara-bhadra & Revati )
   Oct 6th and 7th.
   Nov 2nd and 3rd.
   Nov 29th and 30th.
   Dec 27th and 28th.
   Thank you.
   Srimad Azhagiyasingar Thiruvadigale SaraNam.
   adiyen,
   Venkat Kanumalla.



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The Story of Tondar-adipOdi: Conquest of “kaama”
    ------------------------------------------------
    through Reduction (“unification”) of Desire --
    ----------------------------------------------
            “karma yOga”  (continued from Part 19)
            ----------

It took a miracle to wean Vipranarayana away from his
new-found "kaama" or passion in life: the beautiful
but treacherous Devadevi. The Divine Will had to exert
itself on earth on his behalf before the delinquent
desire of the AzhwAr (his "maRRu Oru kaamam", to use
the Tamil phraseology of AndAl's TiruppAvai) could be
transformed and restored to its former pristinity, to
its original state of 'yogic' excellence.

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

One day, as if out nowhere, a handsome couple, lady
and nobleman, arrived at Devadevi’s door and asked to
see her. Devadevi could not help noticing especially
how breathtakingly beautiful the lady visitor was.
However, it was the gentleman in question who spoke:

  “Dear lady, my name is Ranga and this is my wife
Ranganayaki. We are distant but very dear relatives of
Vipranarayana, who lies here on your doorsteps. We
travelled to SriRangam hoping to see him but we learn
of his rather sorry condition now. We understand he
has much affection for you and wishes to co-habit with
you. But then he lacks, it seems, the necessary means
to make his dreams come true.

"Dear lady, as I said, Vipranarayana is very dear to
us. We are like father and mother to him. We desire
his happiness and well-being at all times, at any
cost. So we have come here to offer you this precious
gift. Here take this, it is a goblet of pure gold
studded with priceless gems. Please accept this from
us treating it as payment made on behalf of the
lovelorn lad, Vipranarayana. We trust you will now
take him back into your house and offer him your
affections and services exactly as of old. We assure
you we shall regularly keep sending you more gifts and
payments --- anything at all you may desire as
compensation for letting our beloved Vipranarayana
live with you”.

Devadevi was astonished by the visitors. She had not
been aware Vipranarayana had such affluent relatives!
She took one avaricious look at the priceless goblet
and decided there and then to accept it. Inwardly, she
rejoiced. Vipranarayana had rich relatives! What luck!
He would now ensure a steady and ample stream of
future income for her! Grabbing the goblet and helping
Vipranarayana to his feet, she put her arms around him
and led him into her house. She turned back to smile
at the handsome couple, as if to say, "Farewell! Do
not worry anymore. Your Vipranarayana is going to be
safe in my arms!".

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

The next morning, in the SriRangam temple, when the
priests opened the doors to the sanctum of the Deity
they were in for a rude shock. There had been a
break-in and a precious temple-utensil had been
burgled. They immediately raised a great outcry!

"The gold goblet of Lord Ranganatha is missing!
There's been a break-in! Someone has stolen the Lord's
pricelss sacramental vessel! Call the royal guards!
Tell the King! Ring out the alarm in the city!".

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

In those days kings were extremely solicitous of the
religious interests of society. So the king of
SriRangam on hearing about the theft in the temple of
Sri Ranganatha, promptly sent out his guards and spies
to apprehend the culprits before they fled too far
away from the city. The spies spread out far and wide,
combing street after street, searching dwellings and
quarters and questioning suspects and known criminals.

Soon enough the guards discovered the golden goblet of
Sri Ranganatha in Devadevi's house. She was hauled up
to the King's presence, interrogated and asked to
explain. A chastened Devadevi related to the King the
exact circumstances under which she had come into
possession of the precious utensil. But rather
wickedly, she added too that it was probably
Vipranarayana himself, maddened by lust for her, who
had arranged for some of his relatives to plan and
execute the heinous theft.

Finding Devadevi's account of events to be
substantially true, the King decided it was
Vipranarayana who was the main culprit. Letting
Devadevi go free with a small fine, the King forthwith
threw Vipranarayana into jail.

The AzhwAr found himself once again a hapless victim
of yet another of Fate's cruel conspiracies. The slow
but sure decay of Vipranarayana's personality -- from
the gentle, inveterate "karma-yOgi" he had been to the
debauchee, destitute and common felon that he became
-- was complete at last. The handiwork of "kaama" --
the power of selfish human Desire -- was done.

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

The consequences of unquelled "kaama" are
unquestionably unpredictable and unsavory.

Although the Sanskrit word "kaama" denotes the whole
range of human desires -- from the appetites of common
society in a consumerist world to the bacchanalian
voracity of 21st-century "high"-society
  -- in common parlance, however, it is to Man's sexual
excess that the term has come to be most closely
associated.

The tragic events in the life of Vipranarayana indeed
help one to draw grim, moral lessons on human
sexuality. But if we think those lessons are only
about human sexual excess we would be very mistaken.
They are really about higher themes of human "kaama"
that are far above the problem of mere carnal desire.
They are really about all human Desire that are
self-centred, self-gratifying and which act as great
obstacles in the way of Man's spirit advancing towards
freedom.

Yet, even if one were to regard the example of
Vipranarayana as simply an object lesson warning us of
the perdition to which sexual excess leads, one may
still draw very great profit from it. From a universal
perspective, and even in our own modern times, the
AzhwAr's life-example stands out as a most valuable
lesson on the whole troubled question of the morality
of human sexual behaviour.

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

As we all know, in the 21st-century, the greatest
threat to the very existence of humanity --- barring
all-out nuclear-war between nations --- is not
poverty, not climate-change, not Katrinas or tsunamis
but the dreaded disease called HIV/AIDS. According to
a United Nations study the spectre of this disease now
hangs over half the world's continents in USA, Africa
and Asia. Close to half-a-billion in the world are
affected by HIV/AIDS and the number is projected to
grow alarmingly in the coming decades. It is said much
of Africa is a time-bomb ticking away slowly but
inevitably to a great humanitarian catastrophe called
HIV.

The world agonizes about this dreaded disease.
World-governments know that if they fail in their
fight against this disease, it will simply bring to
nought all of the economic might and prosperity of the
nations of the world. Governments, the UN,
international health organizations, NGOs, private
medical foundations, philanthropic centres etc. all
therefore spend billions of dollars in  fighting
against HIV/AIDS on and through several fronts ---
medical research, pharmacology, medical aid,
education, public awareness, volunteer group efforts,
media-campaigns, news-channel reports, rock-concerts,
cinema, art etc, etc.

Now, we should ask ourselves: What is the root cause
however of this disease that has put the whole of
humanity in such a desperate tizzy? The answer simply
stares us in the face, doesn't it? It is "kaama" --
unbridled sexual desire gone simply haywire.

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

Now, if only world-governments spent but a tenth on
teaching and enlightening peoples on how to control,
in the first place, their sexual desire through sheer
spiritual or religious discipline, it would perhaps be
unnecessary to spend all the rest that is presently
spent on hundreds and hundreds of HIV/AIDS-control
programs undertaken across the world? If enough effort
has been spent making sure the stable-doors are well
secured, no effort would be required at all in chasing
the horses after they have bolted.

If the cultural awareness of the young of the world
were expanded to include not only class-room workshops
on human sexual physiology and on the use of condoms
but also ennobling stories, parables, lessons and
examples too --- such as those of Vipranarayana, for
instance, which is a cultural lore inherited across
generations of religious history with its powerful
theme designed to impact and instruct the minds of the
young --- if only enough was done to broad-base and
heighten such cultural awareness amongst the young of
the world, might not the disease of HIV/AIDS perhaps
be more effectively prevented than we see it being
cured?

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

If "kaama" were to be conquered in its causal state,
would there arise any need at all for the world to
deal with the ugly scourge of its painful
consequences?

The life-story of Tondar-adi-podi AzhwAr serves to
make us all sit up and reflect deeply indeed over such
a question.

                  **************
                  (to be continued)



              (to be continued)
Regards,
dAsan,
Sudarshan






















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File        : GUIDELINES 2.doc
Description :

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Description : SRS Archives

----- Original Message -----
From: Lakshminarasimhan Sridhar
To: enthralling-archa@yahoogroups.com
Sent: Wednesday, March 01, 2006 3:35 PM
Subject: New Matathipathi of Embar Jeer Muut


Srihi

Respected Baghavathas.

http://www.pbase.com/svami/embar_jeer_mutt_

I had been to Sriperumpudur recently in connection with making of a website
for Sriperumpudur Temple  -   the birth place of  - Udaiyavar and also  to
Madurua mangalam  -  Birth Place of Embar  -  with Government 's
co-operation.

I had an oppurtunity to  pay my respects to  the New Madathipathi of Embar
Jeer Mutt , Sriperumpudur. He had just taken charge as muttathipathi just a
few days back only.

His Thirunamam is H H Parakala Embar Ramanuja Jeer,

The Mutt address is

Embar Jeer Mutt
M M Koil Street,
Sriperumpudur 602105

The pictures show: H H Jeer of Embar Mutt & Sri Devi , Bhoo Devi Sametha
Adhikeshava Perumal and the Prabandha Goshti on 24th Feb 2006

Dasan
Sridhar




http://www.pbase.com/svami



SPONSORED LINKS Hinduism


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----- Original Message -----
From: Lakshminarasimhan Sridhar
To: enthralling-archa@yahoogroups.com
Sent: Thursday, March 02, 2006 10:30 AM
Subject: Sriperumpudur Perumal And Thayar


Srihi

Respected bhagawathas,

http://www.pbase.com/svami/sriperumbudur

Please view the Perumal and Thayar of Sriperumpudur during the
Purapadu of Ekadasi and Velli Kizhamai on 24th Feb.

Perumal : Sri Devi Bhoo Devi Sametha AAdhi Keshava Perumal

Thayar: Yathirjanatha Valli .

Dasan
Sridhar










http://www.pbase.com/svami



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Jai Sreemannarayana

Priya Bhagavatas,

Topic:                     Sri:mdbha:gavatam ( Rukmini: Kalya:nam )
Pravachanam by:      Bha:gavata Amrithavarshi U. Ve. Sri:ma:n Sa:tul:uri
Go:pa:lakrishnama:cha:rya Swa:mi:ji:
Date&Time:             03/05/2006 10AM CST
Bridge:                    641 297 8000, Passcode: 89981#
                               ( Press *6 to mute/unmute line)

For those who would like to contribute toward the Sambha:vana to Sri:
Satulu:ri Swami:ji:, Please contact local JET centers or Adiyane
Subrahmanyam Ra:ma:nuja Da:sa.
Adiya:ne's contact details:
Subra Nekkalapudi,
2012 Rensselaer Dr,
Wesley Chapel, Fl - 33543
PH: 813 383 8555(h)
e-mail: snekkala@...

Please accept apologies for late notification.

Please join us to dwell in the joy of Lord Sri:krishna Kalya:na
Guna:amritham.

Jai Sreemannarayana.

SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

Let us continue to enjoy Thirumangai AzhwArs wonderful
verses on Thiruvenkatamudiayaan. Now after Periya
Thirumozhi today let us enjoy ThirukkuRunthANdakam
verse no.7.

kalayaami kalidhvamsam kavim lOkadhivaakaram
yaSya kObi: prakaaSaabir aavidhyam niHatham thama:

I meditate on the Poet, who is like the Sun for the
whole world, to destroy the darkness of
ignorance(a~jnAnam) with his word and who destroys the
Kali dhOsham.

[from Sri Satagopan mama’s treatise]
Thirukkurnthaandakam (TKT) has 20 moving verses
celebrating the rakshatvam of Sriman Narayana and the
Maha Viswasam of the Azhwar . After his deep immersion
in the mysteries of the Ashtakshara Maha Mantram of
the Lord and after visiting the many Divya Desams , at
the end of Periya Thirumozhi, Thirumangai is in a
mellow mood .

In the pasurams of his Periya Thirumozhi, he expressed
his fear of being caught in the snares of Samsara and
rebirth and cried aloud for the Lord's boon of
Moksham. The Lord wanted to enjoy few more Pasurams
from his dear Bhaktha and therefore did not respond to
the fervent plea of the Azhwar. In his desperation,
the Azhwar engaged in a strenous effort to enjoy the
auspicious qualities of the Lord by mind , body and
speech in TKT and declared his utter servitude to Him
under all  circumstances. As a result of this
exercise, he got his boon of Moksham and overcame the
afflictions of Samsara . He continued on in TNT and
although there is no clear proof , TNT might have been
the last work of Thirumangai judging from the mood  of
the two Thaandakams.

Another school of thought centers on the theme that
Sriman Narayana blessed the Azhwar at the end of
Composing Periya Thirumozhi and presented himself
before him and blessed him. This school believes that
the joyous outpourings of the Azhwar in TKT is a
reflection of  the ecsatatic state and the mindset of
the Azhwar.

Independent of the correctness of one point of view or
the other, the verses of TKT are testimony to the
unshakable belief of the Azhwar  in the Rakshakatvam
and Bhaktha Vaatsalyam of Sriman Narayana.TKT also
houses the Mangalasaasanamof the Azhwaar for the
Archamurthys  of Srirangam, Thirukkudanthai, Thirupper
Nagar, Venkatam, Thirukkandiyur, Thirukkadanmallai,
Kacchi and  Thirumayyam. The Azhwaar seems to point
out that the Murthy Jnanam is essential even after
understanding the means (Upaayam) and Target (Upeyam)
aspects of Saranagati. There  are pasurams in TKT that
capture the mood of Nirvedam ,where the Azhwaar
laments over the time lost in chasing the transient
pleasures of life instead of reflecting on the holy
feet of the Lord.

Like Nammazhwaar, He recognizes that the thought of
the Lord and the experience of His Kalyana Gunaas are
his food and Water (UNNum SoRu and Paruhum Neer ). His
celebration of the Bhakti Yogam in one of the Pasuram
is a marvel from the point of succinct capture of the
essence of this Yogam. He answers the Rg Vedic
Question: Kasmai Devaaya Vidhema.To Which god shall we
offer our offerings and obesiance is the question
raised by the Rg Veda mantra. Like Nammazhwaar,
Thirumangai states unambigouosly that Sriman Naryana
is the God , who is the supreme principle and the
adoration of HIM is the highest rite (charya)  to
enjoy  Moksha Sukham (eternal bliss). [Thanks to Sri
Satakopan swami for his permission]

SEVENTH verse is our ThiruvEnkatam verse:

immaiyai maRumai thannai
  emakkuvee tAki ninRa,
meymmaiyai virin^tha sOlai
  viyanthiru varangkam mEya,
semmaiyaik karumai thannaith
  thirumalai orumai yAnai,
thanmaiyai ninaivA renRan
  thalaimisai mannu vArE.        7

The fruits in this world; the bliss in the other world
[paramapadham] the ultimate goal [purushaartham] of
permanent kaimkaryam [for paramaikAnthins-the devotees
who do not seek anything other than His lotus feet and
any means except the same Lotus Feet of Sriman
Narayanan] are prevalent in this most divine Srirangam
filled with fertile gardens; where the Lord of
ThiruvEnkatam [who has the most beautiful dark form of
dhivya mangaLa ThirumEni and who has the ever aarjava
kalyANa guNA] resides… [AzhwAr says TiruvEnkata
emperumAn is the Lord of Srirangam].

Those devotees who meditate and contemplate on this
emperumAn of ThiruvEnkatam [and of Srirangam] reside
on my head forever… means their feet adorn my head. [I
am the dAsa of these bhaagawathas].

Sri Ranganathan and the Lord of Thiruvenkatam  are
saluted here. The greatness of Bhagavathas are also
saluted by the Azhwaar, who declares that the feet of
the Bhagavathas of the Lord always  adorn his head. In
the Eigth verse, he pities those, who do not
understand the uniqueness of the Bhagavathas or their
relationship to the Lord have wasted their lives as
Human beings and may as well be born as birds or
animals. Azhwaar is disgusted with such people.

As a great coincidence, in The Hindu today, under
religion column also appears the ThiruvEnkatam and
Srirangam are very beautifully mentioned and equated.

Same sentiment of this world and the other world is
found in Srirangam can also be referred to in
Thondaradippodi AzhwAr’s icchuvai and acchuvai. And
also engum thiruvarul peRRu of ThiruppAvai.

The Divine name [from the Hindu dated 2nd March 2006]

The abodes of the Supreme Being glorified by the
Azhwars of the Srivaishnava tradition are hailed as
Divyadesas and they are 108 in number. Of them
Srirangam has a unique distinction in that all the
Azhwars have sung in praise of the deity there — Lord
Ranganatha. An interesting aside is related in
tradition about an Araiyar (temple minstrel in
Srirangam) who went on a pilgrimage to Tiruvenkatam
and attempted to compare the excellence of Lord
Srinivasa (Tirumala) and Lord Ranganatha.

When he started describing them and observed that the
ornaments, which adorned them shone with radiance
because of their beauty, the Lord of Tiruvenkatam
accepted his eulogy. The Araiyar then related that all
the Azhwars had composed verses on Lord Ranganatha
when Lord Srinivasa immediately asked him to stop
comparing them saying that `Chozhiyan' (Tondaradippodi
Azhwar) had indeed failed to extol Him. This is
related to underscore Tondaradippodi Azhwar's singular
devotion to the Lord of Srirangam. His hymns Tirumalai
and Tiruppalli ezhuchi are testimony to his absolute
loyalty to his chosen deity, said Sri K.B. Devarajan
in his discourse. It is said that one who does not
know Tirumalai cannot know Tirumal (God).

Such is the greatness of this work. Right at the
outset he highlights the glory of the Divine name as
the means to salvation in the Tirumalai. He declares
that reciting God's names has made him fearless: "By
the impetus of learning Your names the senses have
come under control and Kali overpowered, and we exult
stepping on the heads of Yama's agents." Thus the
leitmotif of this hymn is the efficacy of chanting the
Divine name as the means to liberation in this Kali
age.

This is stressed on the lines of the Bhagavata Purana,
which states that penance, dispassion and wisdom were
essential to realise God in the other three Yugas
(Satya, Treta and Dwapara), while in Kali devotion
(chanting the Divine name) can give the same result. A
devotee once asked Parasara Bhattar what the
prerequisites were for chanting God's names. He asked
in turn, "Is there any eligibility for addressing
one's mother?" thereby driving home the truth that
devotion is enough to chant the Divine name..

Thirumangai AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dasan




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Srimate  Sri  Lakshminrusimha ParabrahmaNe
nama:
                                      Srimate VakuLa BhushaNa MahA Gurave nama:
                                                    Srimate RaamAnujAya nama:
                                      Srimate NigamAntha MahA DesikAya Nama:
                Srimate Adhi VaNN SaThakOpa Yatheendhra MahA DesikAya Nama:
     Srimate Sri VaNN SaThakOpa Sri Veeraraghava Yathindhra MahA  DesikAya Nama:
     Srimate Sri VaNN SaThakOpa Sri  Vedanttha Desika Yatheendhra MahA DesikAya
nama:
     SrimatE Sri Lakshmi Nrusimha  Dhivya PaadhukA Sevaka Sri VaNN SaThakOpa Sri 
NaarayaNa
     Yatheendhra MahA DesikAya namO nama :

PaarTiva Samvathsaram , Sisira Ruthu, Kumbha Maasam , Thrutheeyai Tithi ,
Uthara BhadhrA /UtthirattAthi Nakshathram ( May 2, 2006):

Dear AasthikAs :

Today is a blessed day and this is the blessed moment ( Sudhinam tadhaiva ,
SumuhUrtham Tadhaiva) , which makes adiyEn  proudly declare on behalf of the
Sundara Simham Group : " adhya mE saphalam Janmaa ".

Today is the day when the Third Monthly Thirunakshathram of Prakrutham
Srimath Azhagiya Singar , Kumba Maasa UtthirattAthi .

Today is the day , when Prakrutham Azhagiya Singar is at the dhivya dEsam of
Ahobilam to perform MangaLAsAsanam for PrahlAdha Varadhan , Nava Narasimhars
and to unite Uthsava SanchAra Moorthy MalOlan with the Moola BhEram at
Ahobilam Hills . Three days of Veda PaarAyaNam , UpanyAsam and TadhiyArAdhanam
are taking place there now . Singapore SishyAs are providing full support
for these three days' MangaLAsAsanam at Ahobilam .

A group of Srimatam SishyAs and abhimAnis of Sri Matam have constructed now
a special web site for the SathAbhishEkam (80th Birthday ) of Srimath Azhagiya
Singar
to be celebrated at Sri Rangam on Kaarithikai Thiru UtthirattAthi ( November 30
)
at the Sriranga Dhivya dEsam .

This new web site containing SathAbhishEkam related material as well as
a wide array of SampradhAyic content  has been aptly named as Sundara Simham
Web site with the URL :

http://www.sundarasimham.org

Our Vedic prayer for the site is on the front page ( Bhadram KarNEbhi:
SruNuyAma:).
May the MahAthmAs who read this announcement bless this site to grow day by day(
MahAnthOanugrahNanthU) as we enrich the site day to day to become
a significant referral site for AasthikAs all over the world !

This new web site  contains the following information items :

1. SamarpaNam

2. Srimukham from Prakrutham Azhagiya Singar

3. An appeal for Your participation in the SathAbhishEkam related events,
     which adiyEn willdescribe in another mail .

4. First 12 of the 108 e-books on our Bhagavath RaamAnuja Darsanam , where
     the Sri Sookthis by AchAryAs will be covered with Meanings and commentaries
.
    The first 12 AchArya Sri Sookthis covered are : (1) Sri Sthuthi (2) Sri BhU
Sthuthi
    (3) Sri GodhA Sthuthi (4) Sri HayagrIva SthOthram (5) Sri Ashta BhujAshtakam
    (6) Sri SudarsanAshtakam (7) Sri Garuda DhaNdakam (8) Sri ParamArTa Sthuthi
    (9) Sri KaamAseekAshtakam (10) Sri Raghuveera Gadhyam (11) Thirucchinna
Maalai
    and (12) Aruttha Panchakam . A partial List of the remaining 96 Sri Sookthis
to  be
    covered during the SathAbhishEkam year is listed at the end of this  note.

5.  ONE HUNDRED AN FOURTY ONE SRI SOOKTHIS OF THE 44 POORVACHAARYAS
      OF AHOBILA MATAM ( THE PRAKRUTHAM AZHAGIYA SINGAR'S SRI SOOKTHIS
      WILL BE COVERED IN YET ANOTHER WEb SITE TO BE CONSTRUCTED ).

6.  A picture gallery of dhivya dEsams , AbhimAna Sthalams .

7. Calendar covering the MangaLAsAsanams of dhivya dEsams selected for visit
     by Srimath Azhagiya Singar during His Monthly Thriunakshathram days . Sofar
     three MangaLAsAsanams have been completed by Srimath Azhagiya Singar
     including today's celebrations at Ahobilam .

8. Related VaishNavite Web sites & Source Literature

9. " About " Section : photos and Bios of the Sundara Simham Web site
        Team Members from USA , Singapore , Australia , India and Muscat/Oman .

10. A Guest Book . Please use it to provide your inputs and as a two way
       communicating tool.

Instead of all these description s, you would enjoy the content directly ,
when you click on the web site URL:

http://www.sundarasimham.org

We place this offering in front of the Silver Mantapam at Sri Matam as
Likhitha NaivEdhyam and seek MalOlan's and MalOla Dhivya PadhukA SEvakar's
anugraham to bless this site to grow from day to day .

Srimath Azhagiya Singar ThiruvadigaLE SaraNam .

On Behalf of the TEN (*) Members of the Sundara Simham Group ,
Daasan , Oppiliappan Koil Varadachari Sadagopan

Appendix I :Ten Members of the Sundara Simham GhOshti
**************************************************************************
1. Sri Anil (Australia& Hyderabad): Web Creator & Site Owner
2. Sbty. Chitralekha , Rangan (Chennai): Chief Artist
3. Smty. Hari Venugopalan , Kala ( USA) , Layout , Format , Fonts , Quality
Assurance
4. Sri Kannan, Diwakar ( India) , PoorvAchArya Sri Sookthis assembly
5. Sri Madhavakkannan (Singapore) : Honorary  Member
6. Smty. Krishna Priya ( Muscat/Oman& Hyderabad): Starting Word documents
7. Smty. Krishnaswamy , Rajam (USA) : Tamil & Sanskrit Fonts for e-books
8. Sri Kaviyappa, Sivakumar (USA) : Monthly Dhivya Desa MangaLAsAsanams, QA
9. Sri Srinivasan , Mukund (Singapore) : Overall Project Management  , Images
10. Sri Sadagopan , VaradAchAri( USA): Conceptualization & Content

Appendix II: The Remaining 96 Sri Sookthis to be covered
*************************************************************************
Sofar 12 Sei Sookthis of AchAryAs have been covered .  A partial list
of the remaining 96 Sri Sookthis to be covered as SamarpaNams for
the SathAbhishEkam of Srimath Azhagiya Singar are :

1. Desika Dhivya Sahasra Naamams--Thirukkudanthai Desikan
2. Sri RanganAtha PaadhukA Sahasram --Swamy Desikan
3. Sri VenkatEsa AshtOttharam( Varaaha PurANam)/ used at Thirumala every day.
4. Sri VenkatEsa AshtOttharam ( BrahMANDa PurAnam)
5. Sri VenkatEsa Sahasra Naamams / used at Thirumala every day .

6. Sri Desika Darsana Saara Sangraham( Sri SrirAma DesikAcchAr Swamy)
7. Adaikkala Patthu --Swamy Desikan ( Desika Prabhandham/ DP)
8. AdhikAra Sangraham --Swamy Desikan ( DP)
9. Amrutha Ranjani --Swamy  Desikan ( DP)
10. Amrutha SvAdhini--Swamy Desikan (DP)

11. Aruttha Panchakam--Swamy Desikan (DP)
12. AahAra Niyamam--Swamy Desikan (DP)
13. GeethArTa Sangraham --Swamy Desikan ( DP)
14. Charama SlOka Chuurukku --Swamy Desikan( DP)
15. Thirucchinna Maalai--Swamy Desikan( DP)

16. Thirumanthira Churukku--Swamy Desikan (DP)
17. Dhavya Churukku--Swamy Desikan (DP)
18. Nava Mani Maalai--Swamy Desikan ( DP)
19. Paramatha Bhangam --Swamy Desikan (DP)
20. Parama Padha SOpAnam--Swamy Desikan(DP)

21. Panniru ThirunAmam --Swamy Desikan ( DP)
22. Prabhandha Saaram--Swamy Desikan(DP)
23. MummaNikkOvai --Swamy Desikan(DP)
24. Mey Viratha Maanmiyam--Swamy Desikan(DP)
25. Sri VaishNava Dinasari--Swamy Desikan(DP)

26. Sri Sthavam--KurEsar
27. Sri AthimAnushasTavam--KurEsar
28. Sri Vaikunta Sthavam--KurEsar
29. Sri VaradarAja Sthavam--KurEsar
30. Sri Sundara Baahu Sthavam--KurEsar

31. Sri SthOthra Rathnam--Swamy AlavanthAr
32. Sri GuNa Rathna Kosam--Swamy ParAsara Bhattar
33. Sri YathirAja Vimsathy--Swamy MaNavALa MaamunikaL
34. Sri DasAvathAra SthOthram--Swamy Desikan
35. Bhagavath DhyAna sOpAnam -- Swamy Desikan

36. Abheethi Sthavam--Swamy Desikan
37. DayA Sathakam--Swamy Desikan
38. Sri VaradharAja PanchAsath--Swamy Desikan
39. Sri VairAgya Panchakam-- Swamy Desikan
40. SaraNAgathi Dheepikaa--Swamy Desikan

41. VegA Sethu SthOthram--Swamy Desikan
42. Sri DEvanAyaka PanchAsath--Swamy Desikan
43. Sri Achyutha Sathakam--Swamy Desikan
44. Sri Gopaala Vimsathy-- Swamy Desikan
45. Sri DehaLeesa Sthuthi--Swamy Desikan

46. NyAsa Dasakam--Swamy Desikan
47. NyAsa Vimsathy-- Swamy Desikan
48. NyAsa Tilakam--Swamy Desikan
49. ShOdasAyudha SthOthram
50. Garuda PanchAsath--Swamy Desikan

51. Sri YathirAja Sapthathy--Swamy Desikan
52. PiLLai AnthAdhi--Swamy KumAra VaradAcchAr
53. PradhAna Sathakam--Swamy Desikan
54. Abhaya PradhAna Saaram
55. DhramidOpanishath Taathparya RathNAvaLi--Swamy Desikan

The Other Swamy Desika Sri Sookthis
************************************************
56. Saara Saaram
57. Abhaya PradhAna Saaram
58. Anjali Vaibhavam
59. Sri SampradhAya Parisuddhi
60. Tathva Padhavee

61. Rahasya Padhavee
62. Rahasya Navaneetham
63.Tathva Navaneetham
64. Tatthva Maathrukai
65. Rahasya Maathrukai

66. Tatthva SandhEsam
67. Rahasya SanhEsam
68. Rahasya SandhEsa VivaraNam
69. Tatthva RathnAvaLi
70. Tatthva RathnAvaLi-- PrathipAdhya Sangraham

71. Rahasya RathnAvaLi
72. Rahasya RathnAvaLi Hrudhayam
73. Tatthva Thraya ChuLakam
74. Rahasya Thraya ChuLakam
75. Saara Dheepam

76. Essence of VirOdha ParihAram
77. Esence of Sankalpa SooryOdhayam
78. Highlights Of Hamsa SandhEsam
79. SubhAshitha Neevi
80. Highlights of Sri YaadhavAbhyudhayam

81. Esence of Pancha RakshA Granthams
82. Essence of Gadhya Thraya BhAshyam
83-87: Swamy NammAzhwAr AruKLiccheyalkaLs
88: ThiruppaLLANDu
89. Periya Thirumozhi Highlights
90. ANDAL: ThiruppAvai

91. ANDAL : NaacchiyAr Thirumozhi Highlights
92. KulasEkara AazhwAr: PerumAL Thirumozhi Highlights
93. Thirumazhisai : Naanmukhan ThiruvanthAdhi highlights
94. Thirumazhisai: Thirucchandha Viruttham
95. THiruppANar: AmalanAdhi PirAn

96. Madhura Kavi: High Lights of Srimath Azhagiya Singar's UpanyAsams
97. Mudhal AzhwArs: Poykai
98. Mudhal AzhwArs: BhUtham
99. Mudhal AzhwArs : Pey

100-105 : Thirumangai Prabhandhams
106. Srimath DevanAr ViLagam Azhagiya Singar Vaibhavam
107. Srimath Mukkur Aazhagiya Singar Vaibhavam
108. Prakrutham Srimath Azhagiya Singar Vaibhavam

Subhamasthu !


















[Non-text portions of this message have been removed]

Namo Narayanaya
The version of Apaamarjana Stotram (with kalasha sthapana kramam) in
pdf format has been sent to everyone who requested.  If I have missed
anyone out, please let me know.  If anyone else wants this, please
send me a personal email.  I will email this to you.
VAsaka doshaH kshnatavyaH.
Subha Venkatesan

The Story of Saint Poosalar: Conquest of “kaama”
    ------------------------------------------------
          through Sublimation of Desire --
          ---------------------------------
                    “bhakti yOga”
                     -----------

The third "mArga" (pathway) in the Vedantic theory of
"hita" is called "bhakti": it is the way of
sublimating selfish human Desire ("kaama") in order to
reach the highest pinnacle of Bliss  recognized in
Vedantic philosophy as true "purushArtha" (i.e.
"inbam", "kaama").

The sublimation of "kaama” -- i.e. Desires of ordinary
flesh -- in fact, is the central theme of the whole of
the TiruppAvai. It lies too at the very core of the
expression “maRRai nam kaamangaL maaRRu”.

The English word 'sublimate' is derived from the Latin
"sublimarE". It means "to direct the energy of an
impulse (or desire) from its primitive or gross aims
to one that is ethically or culturally higher"
(Webster's Seventh New Collegiate Dictionary). The
idea of "sublimating" the energy or power latent in
human desire, by re-directing it away from "primitive
aims" towards "culturally higher" ones in life,
through undivided Love and Devotion to a personal
Deity, is at the core of Vedantic “bhakti”. This idea
is not mere lofty philosophy. It translates into a
whole way of life. It is a fine and great "art of
living".

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

Such an art is well illustrated in the life of a great
Tamil saint who belonged to the mystic order called
"nAyanmAr-s".

The "nAyanmAr-s" were "63" in number (known
collectively in popular Tamil as "aaru-pathu-moovar")
and in the rich cultural and religious history of
Tamilnadu, they are regarded as the Saivite
counterparts of the "12" Vaishnavite "AzhwArs". The
"nAyanmArs" were mystic saints who were the
chronological seniors of the AzhwArs. They too, like
the "AzhwArs", devoted their lives, wholly and
exclusively, to the experience of Godhead in that
elevated emotion called "parama-bhakti" (intense love
and devotion to a personal Deity, who in their case
was "Shiva", while it was "Vishnu" in the case of the
AzhwArs).

Like the "AzhwArs" again, the "nAyanmArs" too poured
out their "bhakti" in thousands of heartfelt and
mystic Tamil verses that have been handed down the
centuries and to this day celebrated and cherished by
millions in the Tamilian laity. The lives and works of
these saintly "63" were made famous by a Tamil
classical work of hagiography called "peria-purANam"
written by a great literary figure, Sekkizhar, who
lived more than 1200 years ago in the Tamil country.

In the "peria-purANam" one finds the story of one such
"nayanmAr" who was called Poosalan or Poosalar.

When we read the life of Poosalan, we are not only
moved by his example of extraordinary "bhakti" but,
more importantly, we are also able to grasp the
Vedantic principle of how the power of "bhakti" can be
harnessed by us to transform, through improvement or
refinement, the basic quality of our desires in life.
It is exactly the sort of transformation conceived in
the phrase of the TiruppAvai: "maRRai kaamangaL
maaRRu". Poosalar's life is a shining example of how
"bhakti" can be used by Man to sublimate "primitive"
"kaama" and then re-invent and redefine it into
another qualitatively different "kaama"  --- "one that
is ethically or culturally higher" or, to use a
Vedantic term, one that leads to the ultimate goal of
life ("parama-purushArtha").... In other words, once
again, "maRRai nam kaamangaL maaRRu".

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

Now, in some SriVaishnavite "die-hard" circles
("veera-Srivaishnava"), it is generally frowned upon
to make even the vaguest allusion to examples drawn
from Tamilian hagiography other than those of the holy
AzhwArs themselves. Such circles even regard it as
blasphemeous to speak of the Nayanmars and the AzhwArs
in the very same breath. Likewise, the vice versa may
perhaps be the case too with hard-core Saivites
("veera-Saiva").

For the purpose of this series of postings, however, I
am going to ignore the great and ancient sectarian
divide amongst Saivites and SriVaishnavites. My aim is
to concentrate solely on the common bond of "bhakti"
that is the hallmark of saints within both sets of
pantheon. I believe there is no such thing as "saivite
bhakti" or "srivaishnavite bhakti" nor anything
remotely like "advaitic bhakti" or "visishtAdavaitic
bhakthi". When one reads the hagiographic accounts of
the saints on both sides of the sectarian divide, one
cannot help being convinced that the emotion of pure
"bhakthi" itself --- that which took possession indeed
of the hearts of both the Saivite and SriVaishnavite
saint -- was somehow essentially of the same nature,
intensity and fervor wherever you looked.

Hence, for the limited purpose of our ongoing inquiry
into the subject of "kaama", and its conquest through
"bhakti", it is my view that it is equally profitable
to take examples from both sides of the sectarian wall
of the Vedantic faith and subject them to study.

In the last few postings, we enjoyed the life of Sri
Tondar-adi-podi AzhwAr. Now let us turn to the life of
another great saint, Poosalan, who centuries ago lived
in the little town of "tiru-ninnravoor" (very near
Chennai, India).

                 **************
                (to be continued)
Regards,
dAsan,
Sudarshan



























__________________________________________________________
Yahoo! India Matrimony: Find your partner now. Go to http://yahoo.shaadi.com

Srihi

Respected Bhagavathas,

I wish to bring to your kind notice that the  MALLESWARAM DESIKA SABHA is
organising a Upanyasam, the detials are as under:




MALLESWARAM DESIKA SABHA

Patron: Brahmathanthra Svathanthra Sri Sri Parakala Swamy

Website:    http://www.sathyagalamtemple.net/MDSabha.htm


Presents Upanyasam By : U.Ve. Dr M.A VenkataKrishnan Swamy
( Editor: Geetha chaaryan & Professor Sri Vaishnavism, University of Madras)

Subject: Raghuveera Ramayanam

Venue : Sri Rama Mandiram, East Park Road, 8th Cross, Malleswaram, Bangalore

Date & Time : 20th to 28th March 2006. Daily at 6:30 PM

Sri Venkatakrishnan Swamy will also render Kaalakshepam on Perumal Thirmozhi at
7:30 AM from 21st March to 28th March 2006, Venue: Sesha Mallika, 9 th Cross,
Between 4th & 5th Main , Malleswaram,

All are welcome , please inform your friends and rtelatives also.

Dasan
L.Sridhar




[Non-text portions of this message have been removed]

SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

Let us continue to enjoy Thirumangai AzhwArs wonderful
verses on Thiruvenkatamudiayaan. Now after
ThirukkuRunthANdakam, let us enjoy three verses of
ThirunedunthANdakam.. verse no 8,9 and 16th. All these
three verses refer to ThiruvEnkatam.

kalayaami kalidhvamsam kavim lOkadhivaakaram
yaSya kObi: prakaaSaabir aavidhyam niHatham thama:

I meditate on the Poet, who is like the Sun for the
whole world, to destroy the darkness of ignorance
(a~jnAnam) with his word and who destroys the Kali
dhOsham.

[extract from Sri Satakopan mama’s write up on
ThiruneduthANdakam]Sri Parasara Bhattar the
illustrious son of Swamy KooratthAzhwAn] had defeated
an Advaitic Scholar at Melkote by using TNT as the
basis for discussion and converted him to
Visishtadvaitam . He accepted latter as his prime
disciple and gave him the name of Namjeeyar. Bhattar
returned to Srirangam with Namjeeyar and visited Sri
Ranganatha at his sanctum sanctorum. He had the good
fortune of conversing with the Lord of Srirangam like
Thirukkacchi Nambi could speak with Sri Varadaraja.
Both Rangantha and Varadaraja broke their archaa
Silence to speak to their special devotees .

Bhattar told the Lord  as to what happened at Melkote
and how he used TNT todefeat the Advaita Vedantin in a
scholastic debate. Sri Ranganatha asked Bhattar to
repeat the winning arguments. The Lord was very
pleased with Bhattar's defense  and blessed him. This
event is celebrated even today at Srirangam on the eve
of Adhyayana Utsavam by the Arayar,Who  enacts the
incident at Melkote before Sri Ranganatha. This
festival at Srirangam  is known as
Thirunedumthaandakam.

Guru Parampara states  that the Divya Dampathis of
Srirangam adopted Parasara Bhattar as their son. The
name of Parasara was given by Sri Ranganatha Himself.
Parasara is the author of Vishnu Puranam and the
father of Veda Vyasa. Kuratthazhwar had named his son
Ranganatha and the name given by the Lord (Parasara )
stuck over time. Since this Parasara was the Purohita
for the Divya Dampathis, he  was also  known as Sri
Rangesa Purohita  or Parasara Bhattar. His lineal
descendants are known as Veda Vyasa Bhattar and
Parasara Bhattar even today.

Thirunedumthaandakam : This sublime work of
Thirumangai has
30 verses. It is known as the Vedantha Sastram.It
starts off with the description of Tattva, Hita and
Purushaartha and continues with the celebration of
the five forms [para, vyooha, vibhava, archaa and
haardha roopams] of the Lord described in Paancharatra
Agama.

Todays’ verse is no 8 of TNT

neeragatthaay! neduvaraiyi Nnucchi mElaay!
  nilaatthingaL thuNdagatthaay! niRaindha kacchi
ooragatthaay, oNthurain^eer veqhaa vuLLaay!
  uLLuvaa ruLLatthaay, ulaga mEtthum
kaaragatthaay! kaarvaanath thuLLaay! kaLvaa!
  kaamarupooNG kaaviriyin thenpaal mannu
pEragatthaay, pEraathen nenci NnuLLaay!
  perumaan_un thiruvadiyE pENi NnEnE. 8


Verse 8: Salutations to the Archa Murthys at Neeragam,
Thiruvenkatam , Nilaatthingal Thundam, Ooragam,
Thiru Vehhaa , Kaaragam, Kaaarvaanam,Thirupper and
Antaryami
Swaroopam. He states clearly that he seeks the Lord’s
Lotus feet
for protection and offers his Saranaagati.

Oh Lord who is at Thiruneeragam! The One who is at the
top of Thirumala [mountain]! The One who is at
NilaathingaL [the One who has crescent moon on his
head- namely Rudran and the Lord who resides in him as
well as the indweller!] The Lord of the most divine
Thirukkacchi Divya Desam! The Reclining Lord of
Thiruve:kaa divya desam in Kaanchi! The object of
meditation and the Lord who resides in the heart of
devotees who perform dhyAnam on Your Lotus Feet! Lord
of Thirukkaaragam! Lord of Kaarvaanam dviya desam !
[Thirunneeragam, Thirukkaaragam and kaarvaanam are
three divya desams].

Thus, not only does He reside in these divya desams;
He also resides on the heart of yogins and devotees
who perform unceasing meditation on His lotus feet; He
also obeys the command of His devotee [Thirumazhisai
AzhwAr asking Him to walk behind himself and his
sishya kaNikaNNan at Thiruve:kk divya desam.].

What a verse!

Thirumangia AzhwAr ThiruvaDigaLE saraNam
Regards
Namo Narayana


__________________________________________________
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----- Original Message -----
From: Lakshminarasimhan Sridhar
To: enthralling-archa@yahoogroups.com
Sent: Monday, March 06, 2006 11:20 AM
Subject: Avathara Sthalam and Mantapam of Udayavar


Srihi

Dear SrIvaishnavas,

http://www.pbase.com/svami/avatara-mantapam

Pictures  of Avathara Sthala Mantapam of Bhagavath Ramanujar at
Sriperumpudur.

Dasan
Sridhar.






http://www.pbase.com/svami



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[Non-text portions of this message have been removed]

SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

Let us continue to enjoy Thirumangai AzhwArs wonderful
verses on Thiruvenkatamudiayaan. Now after
ThirukkuRunthANdakam, let us enjoy three verses of
ThirunedunthANdakam.. verse no 8,9 and 16th. All these
three verses refer to ThiruvEnkatam.

kalayaami kalidhvamsam kavim lOkadhivaakaram
yaSya kObi: prakaaSaabir aavidhyam niHatham thama:

I meditate on the Poet, who is like the Sun for the
whole world, to destroy the darkness of ignorance
(a~jnAnam) with his word and who destroys the Kali
dhOsham.

vangatthaal maamaNivan^ thundhu mun^n^eer
  mallaiyaay! madhiLkacchi yooraay! pEraay,
kongatthaar vaLankonRai yalangal maarvan
  kulavaraiyan madappaavai yidappaal koNdaan,
pangatthaay! paaRkadalaay! paarin mElaay!
  panivaraiyi Nnucchiyaay! pavaLa vaNNaa,
enguRRaay emperumaan! unnai naadi
  EzhaiyEn inganamE oozhitharu gEnE!    9

Verse 9: Salutations to the Archaa Murthys of
Thirukkadanmallai,
Kanchi Varadarajan, ThiruvEnkatam, Thiruppernagar,
Pavalavannan, Thiruppaarkadal and reference to the
Lord  housing Siva on his left side of the Body. He
asks the Lord: where are You? I am searching for You
everywhere.

When you are there in all divya desams, when you are
such a sowseelyan, in housing Sankara on your left
side; when You are showing Yourself on Milky ocean;
and when You are there manifesting everywhere
[antharbahischathassarvam vyApya nAraayaNasthitha:],
why am I searching for you everywhere?

Here, panivaraiyin ucchiyaay! The Lord who resides at
the top of mist filled [snowy] mountain Thirumalai is
referred to.

Thirumangai AzhwAr ThiruvaDigaLE saraNam
Regards
Namo Narayana
dAsan


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Isavasya upanisat lectures will continue on:
Monday, March 06, 2006
Scheduled Start Time: 5:45 p.m. Pacific Std Time
Scheduled End Time: 7:10 p.m. Pacific Std Time
Dial-in Number:1-641-297-5400 (Iowa)
Participant Access Code: 726272#
The subject is : agnenaya supatha raye asman verse (last verse)
After this there will be a summary overview of three acharyas’ views on
isavasya.
Krishna

[Non-text portions of this message have been removed]

Adiyen Dasan,
   Sri Ahobilla mutt chembur's Lord sri prahalatha varadan with his consorts
visiting mumbai, Girgaum Choupatti on monday 13th march 2006 to celebrate "Masi
Magham" thirtha vari utsavam. This is a unique function which is celebrated for
the first time by sri ahobilla mutt chembur. the lords purapadu from sri
ahobilla mutt will be at 06:00 AM. Thirumanjanam for selvar and Lord will be
performed at Choupatti immediately after reaching there. All the members and
sripadam Thangigal are requested to be present at the temple before 06:00 AM.
the Temple authority has arranged bus service which may be availed with a
nominal charges of Rs.100/- per head. Though it is on a working day, we trust
the members willnot afford to miss the opportunity and make the programme a
grand success.
   Regards,
   Dasan
   Vedhantham


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Thirukkoshtiyur  Sri Sowmiya Naraya perumal Kovil
Theppam on 14th March 2006 (Tuesday) Please visit
Thirukkoshtiyur and workship Perumal

                 R.Govindarajan
                 Thirukkoshtiyur






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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest all,

Let us continue to enjoy Thirumangai AzhwArs wonderful
verses on Thiruvenkatamudaiyaan. Now after
ThirukkuRunthANdakam, let us enjoy three verses of
ThirunedunthANdakam.. verse no 8,9 and 16th. All these
three verses refer to ThiruvEnkatam.

kalayaami kalidhvamsam kavim lOkadhivaakaram
yaSya kObi: prakaaSaabir aavidhyam niHatham thama:

I meditate on the Poet, who is like the Sun for the
whole world, to destroy the darkness of ignorance
(a~jnAnam) with his word and who destroys the Kali
dhOsham.

Today’s verse is no 16 of ThirunedunthANdakam.

kanRumEyth thinithugandha kaaLaay! enRum,
  kadipozhilsoozh kaNapuratthen kaniyE! enRum,
manRamarak kootthaadi magizhndhaay! enRum,
  vadathiruvENG kadammEya maindhaa! enRum,
venRasurar kulangaLaindha vEndhE! enRum,
  viripozhilsooz thirun^aRaiyoor ninRaay! enRum,
thunRukuzhal karun^iRatthen thuNaiyE enRum
  thuNaimulaimEl thuLisOrach sOrkin RaaLE!   16

Verse 15.Mother’s description of her daughter’s
obsession with the Archa Murthys of Kacchi
Varadarajan, ThiruvEnkatam, Thirupparkadal Lakshmi
Naarayanan(Vyuha Vasudevan) and Therazhundur Aamuruvi
appan.

When AzhwAr enters into the naayikA bhaavam, sometimes
she takes the role of mother of Nayaki and laments at
her daughter’s pitiable position anguishing for the
Lord… Other verses are sung as if the girl friend of
Parakala nayaki sings… This verse is sung in tehr ole
of Mother..

This also reflects us to enjoy the verse on
ThirukkaNNapuram verse: PTM 8.2.6 – where in the
mother says: My daughter claims: We have come here to
stay at this place of ThirukkaNNapuram from the
northern Thirumalai. The little girl of yesterday- the
most beautiful feminine one- my darling daughter- what
all she is saying and longing for Emperumaan! What
does Emperumaan do to her? This Lord- who had enjoyed
uniting with the cowherd women at Thurvaayarpaadi- for
Him, this poor small, young girl (pEthai-seven year
old?)- What will she do? What is the use of His
stealing away her sleep?

What a beautiful verse!

Thirumangai AzhwAr ThiruvaDigaLE saraNam
Regards
Namo Narayana
dAsan


__________________________________________________
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Srimathe Ramanujaya Nama:
   Thirunakshatra Mahosthsavam of Sri Kulashekara Azhwar,
   Srimadh PeriAndavan, and other Acharyas
   With Sri Bhagavath, Sri BhasyakAra and
   Acharya Paduka ThiruAradhanam
      Smt. Radha Ramanujam and Sri Poondi C.R. Ramanujam

   cordially invite you with your family and friends to participate in
   The Thirunakshatra Mahothsavam of Sri Kulashekara Azhwar, Sri Manakkal Nambi,
Srimadh PeriAndavan- Sri Srinivasa Mahadesikan (Munitrayam), Sri Kesavachariyar
(Sri Ahobila Matam) and Sri Srinivasa Yathindra Mahadesikan (Sri Ahobila Matam)
along with
   Sri Bhagavath, Sri BhashyakAra and
   Sri Vaishnava Acharya Paduka ThiruAradhanam
   at their residence,
   4159 Travers Court, Chantilly, VA 20151
   under the auspices of
   SRI RAMANUJA MISSION INC
     On Saturday, March 11th, 2006 from 8:55 am to 12:15 pm

   Please RSVP Sri Poondi Ramanujam Poondiramanujam@... or (703) 961-1112
   Agenda:
   8:55 – 10:30am
   Sevakaalam consisting of Veda and Prabhanda Paarayanam, and Thirumanjanam
(Abhishekam) to Saligramams, Sri Bhashyakar, and Swami Sri Desikan,
Thirualankaram, Manthra Pushpam, Thiruamudu Sevai
   10:30-11:30am
   Paduka Thiruvaradhanam of illustrious Sri Vaishnava Acharyas, chanting of
Swami Desikan's Sthothrams, followed by, Sathumurai & Acharya Sambhavana.
   11:30-12:15 pm
   VAzhi ThirunAmam, Thirunakshatram Prayukta Tanian/ThirunAl PAtu, Mangalam and
Theertha/Satari Ghoshti
          12:15pm – Prasadam
          Postlude- 1:30pm
   Recitation of Divya Prabhandham- Sri Kulashekara Azhwar’s PerumAL Thirumozhi
   Driving Directions:
   From 495 N/S
   1) Take exit 49, I66 West toward Front Royal/Manassas  2) Go for about 6 miles
and take exit 57B, rt50 WEST  (Lee Jackson Hwy) toward Winchester 3) Go for
about 4 miles and make a left on WALNEY RD    (the sign to the right of the JCT
is Centreville Rd) 4) On Walney make a  Left on DALLAS STREET 5)Go for about 200
feet and look for parking along  Dallas St. 6) Walk into the 2nd cul-de-sac(to
the right), TRAVERS CT. 7) To the left is a pipestem leading you into 4159
   If parking gets to be a problem, some  volunteers will be more than happy to
park the cars for you.



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Dear Swamins
                        Two Salagrama Malais ,  one in 9 feet to Moolavar and
another 3  feet to Uthsavar were presented on 3rd of this month. Sri Nrusimhan, 
Moolavar and Sri Prahlatha varadhan ,Uthsavar adorned them forwhich was  done
done previously on 2nd. Thirumanjanam was conducted on 3rd to  Moolavar ,prior
to the adorning of salagrama malai, duly offering fresh  vasthrams to Moolavar,
Uthsavar and Ubhaya nachimar. Sumptuous food(  sugar pongal , puliyotharai,curd
rice etc) were freely distributed to  devotees at that time.
                       Action has been taken to get a photo of Uthsavar adorning
salagrama  malai and it will also be mailed as soon as it is received. Pl see 
e-mails attaching the photos of big and small salagrama malais  presented to Sri
Nrusimhan
                      A mahanubhavan, who does not want to mention his name has
undertaken  the samarpanam of small salagrama malai (including all expenses) to 
Uthsavar. He is in U.S.
   Dasan
   Soundararajan
   Srikainkarya


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----- Original Message -----
From: Lakshminarasimhan Sridhar
To: enthralling-archa@yahoogroups.com
Sent: Tuesday, March 07, 2006 10:49 AM
Subject: Avathara Sthala and Mantapam of Swami Embar.


Srihi

Dear Srivaishnavas

http://www.pbase.com/svami/embar_at_madhura_mangalam

Avathara Stalam and Mandapam of Swami Embar at Madhura Mangalam.
The Vimanam  of Embar sannidhi
The rest of pictures  are Avathara Sthalam and Mandapam of  Swami Embar
Then Last is Guru & Shyshya ( Bagavath Ramanujar of Sriperumpudur  and Swami
Embar during vellai Sathupadi Sevai at Madhuramangalam)

Dasan
Sridhar




http://www.pbase.com/svami



SPONSORED LINKS Hinduism


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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
=============================================================
SRI RANGA SRI VOL.07 / ISSUE # 43 dated 9th March 2006
=============================================================
EDITORIAL
Dear Bhagavatas:
Here is a mail from a Bhagavata who is not a BrahmaNa.
It is a bit long but is self-explanatory.

Quote:
“Dear Swamin,
If all three of the Varnas have to do this important thing, why are they not
following it? To be more precise, to a very great extent, when I grew up,
Sandhyaa Vandanam was observed as a Brahmin ritual. May be our elders did
not know its importance, or they did not find it interesting. I am
surprised! Why did this degradation happen? Adiyen is just trying to
understand why other Varnas apart from Brahmins do not observe this AT ALL
TOTALLY? I mean why this callous attitude towards prescribed practices?

Even a lay man will understand that getting up in the morning, having a
bath, praying to god for few minutes and going to work needs some
discipline. This discipline will help him, in managing his other tasks too.
Having said all these, Adiyen will be very grateful to you if you can
persuade every body to start following them.

Adiyen would definitely thank you for this enlightenment because I never
knew the significance of Upanayanam, because even my Brahmin friends told me
that they do it for wearing PooNal.

I mean it is probably going to be very disheartening to a noble soul like
you. But the last few posts have been truly revealing about the real nature
of SV. Adiyen could not agree more. You sure have some intellectual
understanding, some experience with God to appreciate or understand that.
Sri V. Sadagopan Swamin once told me that everybody has to wander in his own
desert before he finds the right path and also that every soul has its own
karma to work out.

Adiyen is indeed blessed to be with you all great people. Thanks a lot,
swamin!

Can you put together a list of “dos” and “not dos” for all Varnas? What the
scriptures say as necessary, like the ones people should not miss at all?”
Unquote
=====================================================================
IN THIS ISSUE
1. SANDHYAA VANDANAM -– Part 2 - 4
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN CONNECTION WITH
"SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
=====================================================================
The following questions have been answered
Q 17 Can you put together a list of “dos” and “not dos” for all Varnas?
Q 18 What the scriptures say as necessary, like the ones people should not
miss at all?
Q 19.We have to take bath because we get dirty. But, why then, should
Bhagavaan have his ceremonial bath (Tirumanjanam)?
Q 20 Some people wear red and others wear yellow SrichurNam.
Is there any stipulation on wearing Red or Yellow SrichurNam?
=====================================================================
ISSUES RELEASED
So far, 219 Regular issues of SRS have been released apart from
Special Issues:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6 and
42 Issues of Vol. 7
--------------------------------------------------------------------
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri Diwakar Kannan (diwakark@...)

You may also view the archives at http://www.ibiblio.org/sripedia
maintained by Sri Srinivasan Sriram (ajiva_rts@... )

We strongly urge you to kindly peruse the "Regular Issues" archived
in the "Files" Section and view the Contents at "srsindex.html" (Not
the individual postings allowed for encouraging "Reader
participation").

We are sure that you will be convinced of the quality of the contents.

IF you are satisfied with the quality and contents of "Sri Ranga Sri"-
Tell your friends to join by sending an email to
Srirangasri-subscribe@yahoogroups.com

IF NOT: Tell us, as to how we may improve.

Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher, "Sri Ranga Sri"
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
=====================================================================
1. SANDHYAA VANDANAM -– Part 2 - 4
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN CONNECTION WITH
"SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
----------------------------------------------------------------------
Q 17 Can you put together a list of “dos” and “not dos” for all Varnas?

Ans: There are quite a lot of “Saamaanya Dharmas” that are applicable to all
VarNas and there are in addition special Dharmas for the various VarNas and
Stations in life known as “VarNa and Aasrama Dharmas” respectively.

These have been explained extensively in Chapters 13 and 14 of my book
“Hinduism Rediscovered”.
The book is about 900 pages and has received rave reviews from Journals and
Newspapers and ferom Acharyas and Scholars both In India and outside India.
It is priced at Rs.480/= in India and US $ 48.00 ex-India.

Those interested in acquiring the book may send a check drawn favoring
“Ramaswamy Anbil” and send it to -
Ramaswamy Anbil, 1638 Omara Lane, Smyrna, GA -30082 or
Call on Phone (770) 434-9596.
Please also send email to Ramanbil@...  to help link your order and
expedite dispatch of the book to your given address.
---------------------------------------------------------------------- 18 What
the scriptures say as necessary, like the ones people should not
miss at all?

Ans: While the question is simple, the answer cannot be so.  It needs a
digression from the main theme of this series on SV but would be necessary
as steps leading to the performance of SV. We have to begin from the
beginning of the day and close with the close of the day in listing out the
procedures. Even then, it would not be possible to detail all the “Dos” and
“Don’ts” involved.  Thus, the list can neither be exhaustive nor can be said
to represent the final say in the matter. This is because apart from the
Saastrai-c injunctions, the “AnushTaanam” procedures followed by different
Poorva Achaaryas also known as “SishTaaachaaram” are considered more
authoritative than the scriptures themselves. The main procedures may be
more or less the same, but there may be slight variations adopted by Poorva
Achaaryas. Sishyas of different lineages will, therefore, have to follow the
practices followed / advised by their respective Achaaryas. We can at best
provide the salient points to remember.
---------------------------------------------------------------------
The day is divided into 5 periods during which one worships Bhagavaan.  They
are as follows:  Morning (Praat-ah), Mid-morning (Sangava), Mid-day
(Maadhya-ahnika), After-noon (Apara-ahna) and Evening (Saaya-ahna). They are
allocated for the various routines called Abhigamanam, Upaadaanam, Ijyaa,
Svaadyaaya and Yoga respectively.

Swami Desika has detailed al these in his “SriVaishNava Dinasari”. These are
applicable to all (Not only just for SrivaishNavas).  A few relevant
observations relating to each period are provided elsewhere in this and
subsequent postings by way of general guidelines on the “Dos” and “Don’ts”
as advised by our Achaaryas during their KaalakshEpams on “AnushTaana
Granthas”
-------------------------------------------------------------------
1. “Abhigamanam” (Reverent approach to the Lord)
One should wake up even before dawn with Hari’s name on his lips and pray to
Him to lead him in the right path s during the day that begins. After
brushing teeth and easing, strictly in accordance with the procedures for
cleaning, one should take an early bath and carry out the morning rituals.
---------------------------------------------------------------------
2.  “Upaadaanam” (Acquisition of articles for worship)
The Lord is said not to look into the value of articles offered but values
only the intensity of the devotional love (Bhakti) with which the offer is
made. Yet, Saastras outline guidelines on what articles can be offered and
what articles should not be offered.
---------------------------------------------------------------------
3. “Ijyaa” (The main procedure of  worship)
With a pure mind and clean body, with love and devotion one has to approach
the Lord and offer garments, flowers and whatever prepared food offerings.
The bottom line is that the offer should be made with love and affection,
awe and respect as one would to a royal prince, a long expected guest or a
loving son.
--------------------------------------------------------------------
4. “Svaadhyaaya” (Study of Holy scriptures)
like Upanishads Itihaasas, PuraaNas, hymns and StOtras by Saints and
Achaaryas of their respective traditions).
While doing this, one should concentrate on the “Divya MangaLa vigraham”
(the beautiful and divine figure of the Lord, His “Subha-Aasraya guNas”
(auspicious qualities) and His (ChEshTitas) wonderful exploits, as revealed
by our Achaaryas.
---------------------------------------------------------------------
5. “Yoga” ( Meditation)
One should go to sleep with the name of the Lord on the lips, with the
thought of the merciful Lord in the heart thanking Him for granting a whole
day of rightful utilization and a prayer for the grant of blessing for
another day with similar opportunity.

In fact, while in deep (dreamless) sleep, one is said to be united with the
Lord (which is signified by the term “yOgA”) lying on the “lap of the lord”
---------------------------------------------------------------------
Now, some observations on the above:
1. “Abhigamanam” (Reverent approach to the Lord)
=======================================================================(1) On
getting
up from bed:

- One should  get up from bed, around 3 hours (7 ½ naazhigais) before
Sunrise
- Utter “Hari, Hari” thrice and “Hari” once totaling 7 times.
There is a famous slOkam that shows how the different names of the Lord
should be mediated upon on different occasions. It says on getting up, the
name of “Hari” should be recited; while walking, “KEsava”, while eating,
“GOvinda” and while going to bed, “Maadava”

“uttishTan chintaya harim vrajan chintaya kEsavam/
bhunjan chintaya gOvindam svapan chintaya maadavam”

- Meditate on the episode of the Lord’s saving Gajendra.
- Feel regret for having wasted your lifetime in transitory (a-sthiram) and
useless (a-saaram) pursuits and beg the Lord to forgive your transgressions.
- Place the RIGHT foot first on the ground, after seeking the pardon of
Mother Earth (Bhoomi dEvi) reciting the following slOkam:

“namOstu priyadattaayai tubhyam dEvi! vasundarE!/
Tvam maataa sarva lOKaanaam paada sparsam kshamasva mE //
Samudra vasanE! dEvi! parvata sthana maNDitE1 /
vishNu patni ! namas tubhyam paadasparsam kshamasva mE//”

- A subtle point to note is that while entering one’s own home, or a
friend’s homeor the Pooja room, one should place the RIGHT foot first. While
commencing a journey, entering an enemy’s home, place or city, one should
place the LEFT foot first. This latter method is supposed to ensure victory.
---------------------------------------------------------------------
(2) BRUSHING TEETH:
- Brushing the teeth should be done with a “tooth stick”. Tooth sticks are
made from small twigs of a variety of medicinal trees like “VEppa-maram”
(Neem or MargOsa tree), “Aalamaram” (Banyan tree), “Arasa-maram-” (Papal
tree) or “VEla-maram” (Babool tree).  The tip of the twig is crushed to form
a brush for cleaning teeth. After brushing the teeth, the twig should be
discarded as trash.

- This is prescribed by Yadhava Prakaasa, the teacher-turned disciple of
Bhagavad Ramanuja. It follows that the use of modern day toothbrushes was
either not known in those days or was positively discouraged.

- Asmad Achaaryan, Srimad Andavan, Poundarikapuram Swami Asramam, used to
say that once used, the tooth brush becomes polluted with spittle and cannot
be used again but should be thrown away. In any case, the practice of
packing a used tooth brush along with other items like toothpaste etc while
on travel is considered to pollute the rest of the packing!
---------------------------------------------------------------------
(3) SOUCHAM (Cleaning after easing):
It may be interesting to note that for these seemingly innocuous and
commonplace daily routines, several authorities like Viswaamitra, Gaarga,
Devala, Jamadagni, Daksha, Kapila, Angiras,  Kratu, Gaalava, Atri, Harita,
BOdaayana, Saunaka and many other sages have laid down very strict
procedures.

“There are minute prescriptions regarding the maintenance of bodily purity;
when and how to bathe; how to purify after eating, defecating and urinating,
after sexual intercourse and menstruation, and after touching anything or
anybody impure; what to eat, from whom to accept food; with whom one can
have social or physical contact and so on… Guarding the bodily boundaries
and openings implies that the internal structure of the body is pure, just
as protecting the boundaries of society makes sense only if that society is
regarded as a valuable structure” (P20-21 Patrick Olivelle).

While these are common to all, in matters relating to purity and penance,
ascetics are expected to do more than laymen and any laxity is deemed to
strip them of their Sannyaasa Aasrama with devastating punitive
consequences..

The most important part of Soucham is the use of mud (or sand, where mud is
not readily available) and water to clean the private parts and the number
of times this has to be done ranging from 5 to 15 times in the case of all
other than Sannyasais, while for the Sannyaasis the requirement is extremely
strict and the number of times is increased fourfold times besides many
other restrictions special to them. (Vide p39 of “Ahnika grantah” by
Prakritam Azhagiya Singhar in his Poorvaasramam).

For want of space, we do not delineate on this theme here)

Another aspect to be noted in this connection and in the case of taking bath
and in fact in relation to the usage of water for any religious purposes is
that  the rules allow only waters taken out from flowing river that is
considered to be always pure. “Even the only other bodies of water that can
be used  like Well, Tank and Lake need to be poured from the vessel to make
it run before it can be used for ritual purposes” (Patrick Olivelle p32)

While this may be practicable back in India where people have access to
waterfronts, it is not known how this could be followed in letter and spirit
in foreign lands.

This is probably one of the reasons why TRUE VAIDIKAS AND ESPECIALLY TRUE
SANNYAASIS found it not conducive to the strict regimen of their station in
life) to travel overseas.  “Swaroopa Viruddham”. Such transgression is
deemed to strip them of the “Sannyaasa Dharma” and they forfeit their right
to be   deemed as ‘Sannyaasis”

The sacred thread should be wound on the right ear. The reasons for this
will be explained later on while discussing the methods of wearing sacred
thread in different modes on different occasions.
---------------------------------------------------------------------
(4) HAIR DRESSING!
Today, we find that whether one does Sandya Vandanam or not, one religiously
resorts to the daily ritual of “self-shaving” obviously to make oneself
‘presentable” in the company of sophisticated work environment! Can anyone
point out any authority from the scriptures for this practice?

On the other hand, as personal cosmetic grooming was of no great concern in
the setting of religious chores,, “Kshouram” was prescribed for all males
once a month and that too a “Sarvaanga Kshavaram” (whole body shaving) on
specific days. In between, one was not supposed to go for a “hair-cut”not to
speak of a “face-shave”!

This leads us to another FAQ as to why one should have tuft (kuDumi)? If we
look at the “anga-nyaasam” and “kara-nyaasam” prescribed as preliminaries
for any ritual action, we will find the statement “Om Sakthyai Shikaayai
VashaT”. As we invoke the six qualities of Bhagavaan, we touch the topknot
of the strands of hair on top of the head for invoking “Shakti” (power or
inherent energy)

This is not peculiar to Hinduism but can be seen in other religious
practices too. For example, Jews cover the spot of their head (corresponding
to “shikaa”) with a cap, presumably for a similar purpose. We also see in
the story of “Samson and Delilah” that when his topknot was cut off, he lost
his entire might and got vanquished.

Some of us may remember that in the olden days, Achaaryas would not deign to
offer “SaTaari” for those with “cropped head”, (i.e) those without “Shikaa”.
But the Achaaryas themselves seem to have relaxed on this these days perhaps
because “cropped head” has become the rule than the exception!
---------------------------------------------------------------------
(5) TAKING BATH
As already explained earlier, water for bath can be used only from well,
tank, lake or flowing river. This excludes even Sea waters except on
Amavaasya days in the months of Aadi (KaTakam) and Thai (Makaram) months.
(As an additional exception Saastras permit taking bath in sea water at
TiruppullaaNi, where Sri Rama took his “Dharba Sayanam” (bed of holy grass)

Travel by crossing the Ocean was looked down upon because:

1. In the olden days, the only way to cross the ocean was by ships that took
months on end to reach the shores of land and if in the meantime any
“Aa-soucham” should occur, Vaidikas could not perform their daily
Tiruvaradanam to Bhagavaan. And, for the true Vaidikas, missing this
important rite was worse than meeting with death. Today, air travel takes
one to land at the nearest airport within hours. So, this objection is not
valid anymore.
2. The human wastes were dropped in sea waters while traveling by ship. And,
polluting the “Samudram” was considered a heinous crime. Today, they empty
the human waste only after the aircraft reaching the landing airport. So,
this objection is also not valid anymore.
3. The most valid objection, however, is that  waters from well, tank, lake
and flowing river will not be available in overseas locations and the only
source of water available is through metallic pipes that  cannot be touched
Vaidikas.

- When, we offered to construct a metallic hand rail to help asmad Achaaryan
to hold while stepping down to the bottom of the well dug inside the Asramam
tank (that had dried up due to drought), he refused to have any such
contraptions as that would vitiate his  Sannyaasa dharma against holding on
to a metal frame!

- On another occasion, when asmad Achaaryan slipped while walking on foot
and was offered a wheel chair to sit, he refused to use it saying he could
not get in contact with a metallic chair. Bearing with utmost fortitude and
suffering the excruciating pain, he preferred to stand up and walk all the
way back to the Asramam!

- When I requested a kainkaryapara of H.H. Azhagiyasinghar
(who is now the Srikaryam of H.H) to translate some writing from Sanskrit
into Tamil, he said that he could not “touch” paper  before offering
“Bikshai” to H.H. Such are the strict norms observed by Achaaryas and even
the Kainkaryaparas of our Asramamas and Matams.

That is why, as already explained, TRUE VAIDIKAS AND ESPECIALLY TRUE
SANNYAASIS found it “Swaroopa Viruddham” (Not conducive to the strict
regimen of their station in life) to travel overseas

We are advised to take bath in cold water but to drink hot water. Which is
just the opposite of what we do! This is probably because, the natural
quality of water is to be cold and we are advised to be in sync with nature.
No doubt, as an exception, bath in hot water is also recommended for people
who are unwell and cannot take a cold water bath.

Even during the biting cold month of Maargazhi, the octogenarian asmad
Achaaryan proceeds to the well dug in the Asramam tank early in the morning
for taking bath, unmindful of physical discomfort! This marks him apart from
others who shudder at the very thought of taking a cold water bath
especially in the chill morning.

While taking bath, we should imagine that we are giving bath to Bhagavaan
who is said to reside in our hearts as the Indweller (antaryaami). When
Bhagavaan takes His abode in our heart, our body becomes automatically His
temple. It is our duty to keep this temple clean and neat to make it worthy
of the Lord.

Did not Rabindranath Tagore say in his “Gitanjali”?
“Life of my Life
I shall ever keep my body pure
Knowing that thy living touch is upon all my limbs”
---------------------------------------------------------------------
Q 19 As we get dirty, we need to take bath. But, why then, should Bhagavaan
have his ceremonial bath (Tirumanjanam) and why should PerumaaL wear the
sacred marks?

Ans: This is because, Bhagavaan in “archa” form is required to be treated as
a honored guest for whom the 16 kinds of respectful submissions (shODasa
upacharams) like Tirumanjanam, dress, sacred thread, sacred marks etc are
offered treating him like a crown prince who had come to grace our home.

Also, the Lord has Tirumanjanam and wears these sacred marks to show by
example how we should also take bath and wear the sacred marks..
---------------------------------------------------------------------
Q 20 Some people wear red and others yellow SrichurNam. Is there any
stipulation on wearing Red or Yellow SrichurNam?

Ans: Both Yellow and Red SrichurNam can be used. The basic ingredient of
SrichurNam is turmeric which is yellow in color. There are numerous
references in “Sri Sooktam” that point to the need to use yellow SrichurNam.
The TirumEni of PiraaTTi is said to be golden-hued and gold is yellow in
color.
For example,
HiraNyavarNaam: in Sloka 1,
HiraNya praakaaraam in Slokam 4
PingaLaam: in Slokam 13
SuvarNaam in Slokam 14
HiraNmayeem in Slokam 14
There is also a reference to her color being that of the Red Lotus flower
Padma varNaam in Slokam 4

Paramaikaantins or Prapannas usually wear Yellow SrichurNam.
--------------------------------------------------------------------
To Continue -
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx==========\
============================================================

Dear Swamins
                        Srikainkarya is thankful to Sri Desika Bhakthas and
admirers of Sri  Seva Swamy who have extended their Manas with financial
assistance by  sending Rs 12,000/- for the publication of  one issue of Sri 
Desika Seva ( one month)
                     In march issue the magazine will come  as Thirunakshatra
Malar of  Sri Seva Swamy and Sri Desika Darshana Panchangam will also be
published
   In this issue articles of Sri Seva Swamy Q&A of Swamy ( ever  relevant), Sri
Desika Stotram with commentary etc willfind place. So,  please do not miss the
issue.
                   Pl participate  to publish one month's issue . This is
certainly a  noble service to Swamy Desikan , Desika sampradaya and to Sri Seva
Swamy
   Dasan
   Srikainkarya
   Soundararajan


---------------------------------
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[Non-text portions of this message have been removed]

An important and most urgent warning to all!



Adiyen dasasya vignaapanam.  Some criminal with ulterior motives somehow
hacked into the addressbooks of our mail accounts is sending messages
containing viruses. The danger is that with his technical expertise the
mails are sent to us in the mailID of people already we are in daily
contact. So, most eagerly we will open those mails only to get our
systems damaged. These messages invariably contain 3 .jpg photos
(fortunately they are not opening) with an attachment ending with .BHX,
.HQX etc. all containing X as the last character. Beware. Do not try to
download. Simply trash it and save your system. It is being sent mostly
to gmail account holders. Interstingly I received a mail from another of
my own mailID. Please take care of.

Dasan,

T.Raguveeradayal



[Non-text portions of this message have been removed]

SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest All,

Today Massi Punarvasu is the Birthday
(Thirunakshathram) of
KulasekarAzhwAr.

It is ourdelight and Bhagaym to meditate on him and
enjoy a couple of verses from his Mukunda mala for our
enjoyment and pay our obeisance to the Great AzhwAr.

krishNa tvadheeya padha pankaja pancharaantham
adhyaiva mE visathu maanasa raaja hamsa:/
praaNa prayaaNa samayE kapa vaadha pitthai:
kaNTavarOdhanavidhou smaraNam kuthasthE?//

(adiyEn's free translation)Oh KrishnA! At this moment,
at this spot of time, in my life, let the swan of my
manas (mind), enter the Lotus Feet of Yours.. How can
I remember You at the dying moment when my thorat is
choked with phlegm (and emotions), mucus, bile and air
(gasping..)

namaami nArAyaNa paadha pankajam/
karOmi nArAyaNa poojanam sadhA/
vadaami nArAyaNa naama nirmalam/
smaraami nArAyaNam tattvam avyayam/

At every moment, I bow down to the Lotus Feet of
Narayanan; I perform worship to Narayana; I recite the
purest Divine Name of Narayana; and I reflect upon the
Greatest truth of Narayana.

[Extract From Sri Anbil Ramaswamy’s article:]
He composed the divine 105 verses called " Perumal
Tirumozhi"- a classic example of the yearning of a
Bhakta to serve the Lord. Every single verse of the
105 verses of this work is so filled with touching
emotion and packed with palpable sentiments that even
a cursory reading is sure to bring tears flowing from
one's eyes and leave an indelible impression in one's
mind.

Distributed in 10 decads, each one vividly portrays a
different facet of Alwar's experience of the Lord as
shown below : -

DECAD 1 : Alwar expresses his yearnings to do service
to Lord Ranganatha and the Bhaagavatas. He asks-

" When ! O! When am I going to enjoy the sight of the
Lord who reclines on the serpent couch at Srirangam?
' Kanninaigal Enru kolo Kalikkum Naale?'
When! O! When  am I going to offer mouthful of praise
of the Lord?
' Vaayaara Enru kolo Vaazhthum Naale?'
When O! When would I be blessed with the company of
Bhagavatas?
" Adiyavarodu Enru kolo Anugum Naale?'
When!O!Whenam I going to shower flowers at his feet?
"Kaikal Koi malar Thoo Enru kolo Kooppu Naale?'
When! O! When am I going to bow my head at the foot of
the Lord?
" Malar Chenni Enru kolo Vanangum Naale?'
When O! When am  I going to develop the amount of
Bhakti that would melt my heart?
'Ullam Miga Enru kolo Urugum Naale?'
When ! O! When my eyes are going to shed tears of joy
on seeing the form of the Lord?
'Neer Malga Enru kolo Nirkum Naale?'
When! O! When am I, the worst sinner, going to redeem
my life?
' Vul Vinaiyen Enru kolo Vaazhum Naale?'
When! O! When am I going to roll on the ground
sanctified by the Lord's
presence?' Bhoothalattil Enru kolo Puralum Naale?'
When! O! When am I going to reach the proximity of the
great Adiyaars of the Lord? ' Isaindu Udane Enru kolo
Irukkum Naale?'

DECAD 2 : He expresses his dedication to Bhagavatas.
In verse 9, he declares that those who are overwhelmed
by the joy of serving the servants of the Lord are not
insane: It is only the others who are insane. '
Pitharaam Avar Pithar Allarkal / Matraiyar Mutrum
Pithare /

Decad 3 : He avers that the act of shunning worldly
pleasures and adhering to the feet of the Lord is the
ONLY REAL duty one has.
In Verse 8, he repeats the same sentiments as above .
He says -

I may appear crazy for others but it is they who are
really crazy. Yes! I am madly in love with my Lord!'

Peyare Yenakku Yaavarum - Yaanum Oru Peyane /
Evarkkum Idhu Pesi Yen? - Aayane! Arangaa! /
Enru Azhaikkinren ! - Peyanaai Ozhinden /
Empiraanukke /

DECAD 4 : In this,  he expresses his longing to be
associated with
Tiruvenkadam- the abode of Lord Venkateswara  in any
capacity- whether as an animate being or even as  an
inanimate object.

  " Can I be born ?" he asks as a kurugu bird in the
forest , or as a fish in the pond, or a temple vessel,
or a flower at his feet, or even a pillar, or aflowing
rivulet, or as a rock or  even as a stepping stone
leading to the innermost sanctum sanctorum in the
temple of the Lord  on which the Bhaktas would place
their holy feet- all in the sacred Tiruvenkadam? It
can be seen that such a step in every Vishnu  temple
is called as "KULASEKARAP PADI"- the ' KULASEKARA
STEP'

DECAD 5 : In this, he addresses the Lord of
TiruVittuvakkodu saying that even if the Lord were to
forsake him, he will never ever leave him and he has
no other refuge. This he expresses  drawing different
parallels:-

"Like a child that clings on to the feet of the mother
even when she spurns it indignantly;
Like a Pativrata who holds on to her husband
steadfastly even if he is of a despicable character;
Like the fish that stays even at the risk of death
when the waters in the tank gets dried up  (having
nowhere to go);
Like a patient who loves the surgeon even though he
cuts and burns his flesh (during surgery);
Like the seagull that perches on the mast of a ship
flies all over in the mid ocean  only to return to
rest on it (having no other go);
Like the lotus flower that does not blossom by the
heat of even fire but blosssoms only to Sunshine:
Like the fields that though parched always look up to
the rain bearing clouds for succor;
Like the torrential  flowing rivers  that ultimately
merge only in the Ocean  and nowhere else and
Like fortune that favors only that person who is not
after it - I will
forever resort ONLY to your feet"

DECAD 6 : Here, he simulates the despair and
disappointment experienced by the Gopis when Lord
Krishna does not turn up as promised.

DECAD 7 : This is one of the most heart rending
portions of the poem. Here he imagines himself as
Devaki. Devaki laments that even though she gave birth
to Krishna she missed the joy of witnessing Krishna's
childhood pranks. " I am your mother only in name; How
unfortunate am I ? I did not put you in the cradle; I
did not sing any lullaby to you; I did not enjoy
seeing the various stages of your growth from babyhood
  to childhood to boyhood; I lost my pleasure of breast
feeding you; I am so unfortunate to have missed all
these. But, Lo! and Behold! What was my loss became
Yasoda's gain!. How fortunate she has been to see your
pretending to be afraid of her?"

Azhugaiyum Anji Nokkum An Nokkum /
Ani kol Sen siru Vai Nelippaduvum /
Thozhugaiyum Ivai Kanda Yasodai /
Tollai Inbatthu Irudhi Kandaale"

He calls Yasoda ' Deiva Nangai" - the divine damsel.
He pleads  to the Lord on behalf of Devaki tearfully "
If possible, can you reenact all these for my sake?"

DECAD 8 : Here,  the Alwar simulates Kausalya and
describes the joy she
experienced in rearing Sri Rama in his childhood. The
cradle song to baby Rama " Mannu pugazh Kauasalai
thun" is very touching. and is being sung almost in
all households as a lullaby.

DECAD 9 : Here is another heart rending episode. Here,
the Alwar simulates the grief of Dasaratha on his
banishing Sri Rama to exile.   As  Dasaratha, he
visualizes how Sri Rama had unjustly been subjected to
the hard and harsh life of a wandering ascetic when he
should have been ruling Ayodhya in the cozy comfort in
all his  royal regalia. He curses himself bitterly,
curses Kaikeyi who induced him and finally he curses
Kooni who influenced Kaikeyi - setting forth the chain
of misfortunes and finally says " O! Rama! I will also
leave the Ayodhya which you left; Nay, I will even
quit this world and go to the other world never to
return"

DECAD 10 : Sage Valmiki elaborately dwelt with the
story of Sri Rama in his Srimad Ramayana. Here, the
Alwar addresses the Lord in the Tiruchitrakoodam
(Chidambaram) and gives a condensed version of the
entire epic  in just 11 verses.

THANIANS ON PERUMAAL TIRUMOZHI

1. Composed by Emperumaanaar [Ramanuja]

Innamudham Oottugen Inge Vaa Pain Kiliye /
Tenn Arangam Paada vulla Seer Perumaal - Ponnan /
Silai Ser Nudhaliar vel Seralar Kone - Engal /
Kulasekaran Enre Kooru /

" O! Green hued parrot! Come hither ! I will give you
some sweet nectar!. You should always mutter the name
of Kulasekara- who composed the sweet poem on the
auspicious qualities of Lord Ranganatha lying in the
South direction at Srirangam; who is the darling of
beautiful damsels with bow - like eyebrows; who is the
King of Chera kingdom; who is a great Prapanna and who
is our crown jewel"

2  Composed by Manakkaal Nambi

Aaram Kedap Paran Anbar Kollaar Enru - Avargalukke /
Vaaran Kodu Kudap Paambir Kai Ittavan - Maatralarai /
Veeram Kedutha Senkol Kolli Kaavalan Villavar Kone /
Seran Kulasekaran Mudi Vendhar Sikaamaniye /

"Kulasekara is the one who put his hand boldly into
the pot containing the deadly King Cobra in order to
vindicate the innocence of the Srivaishnavas when they
were accused (by his ministers) of stealing the
precious pearl necklace; Kulasekara is the one who
vanquished the valour of his enemies; He was the king
of Kolli; he was the Emperor of other kings: the very
gem of the Chera dynasty; the very crown of the
crowned monarchs"

DIVYA DESAMS CONSECRATED BY KULASEKARA ALWAR
1.Tiruvarangam
2.Tiruk Kanna Puram
3.Tiru Chitra Koodam
4.Tiru Vittuvak Kodu
5.Tiru Venkadam
6.Tiru Ayodhya
7.Tirup Paar Kadal.

Kulasekara perumAL ThiruvaDigaLE SaraNam
Regards






__________________________________________________
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                           SSAP Sri Balaji Mandir.
                  Paschim Tirupathi, Dombivli East 421 201.
            Phone: 245 3081 (Mumbai code: 95251 – STD code: 0251)
                          Email: ssapsbm@...
  Srimathe Ranga Ramanuja Mahadesikaya Namaha, Srimathe Srinivasa Ramanuja
                             Mahadsikaya Namaha,
               Srimathe Vedantha Ramanuja Mahadesikaya Namaha

               MAHA SAMPROKSHANAM OF RAJAGOPURAM ON 16.03.2006



With  the  great  vision  of  Thirukkudanthai  Srimad Andavan, (the earlier
Pontiff)  and  the wishes of Devotees of Mumbai, Sri Balaji Mandir (Paschim
Tirupati)  materialized at Dombivli East, in the year 1983. Continuing this
vision,  the  present Pontiff, Srimushnam Srimad Andavan Swamigal, with his
personal  guidance and involvement, developed the Temple as one of the most
important  Divya  Desams.  In  the  year  2002, under His direction, a Maha
Samprokshanam  was  conducted  to  the newly built 51-feet Rajagopuram, the
main  Sanctum  Sanctorum  of  Sri  Balaji,  and  Gopurams/Sannadis  of  Sri
Padmavati Thayar, Sri Ramar, Sri Hanuman, Sri Sudarsanar / Yoga Narasimhar,
Sri Andal, Acharyas and Sri Navagraha Devatas.

To  commemorate  the  ensuing  Silver  Jubilee  year  and  the  101st Birth
Centenary  celebrations of Srimad Thirukkudanthai Andavan, as a first step,
the   Rajagopuram   has  been  painted  with  Panchavarnam.  Various  other
programmes, during the year, will be announced periodically.

Devotees  will  be  pleased  to  know  that under the direct supervision of
Srimad   Andavan,   the   Rajagopuram   will  be  consecrated  and  a  Maha
Samprokshanam  /  Kumbabishekam  will  be performed on Thursday the 16th of
March,  2006 between 9.45 am to 10.45 am.  All are requested to participate
in  big  numbers and take the Blessings of Lord Sri Balaji and His Holiness
Srimad Andvan.


Srimad  Andavan,  continuing  His  Vijaya  Yatra, is leaving for Chennai on
Friday  the  17th  March,  2006.  In  a  way, the Astikas of Mumbai and its
satellite  towns are very much fortunate to have been continuously bestowed
with His blessings. On Wednesday the 15th of March, 2006, there is going to
be a public felicitation to His Holiness at 5.30 pm in the Temple premises.
All  are  cordially  invited  to attend the function and also listen to His
Anugraha Bhashan.

Dasan

[Non-text portions of this message have been removed]

Namasthe
Please visit my web page for SriharidAsa_SrI annamAcAri  lyrics :
http://www.sistla.org/Srihari-Lyrics/index.html and click on " SrI
annamAcAri Lyrics in Multiple Languages on bAlAji".

A total of 500 Lyrics  of Volume-1  and another 370 Lyrics of Volume-2
are on the web at this time.
Regards
Sree Sistla

Dear Bhagavatas:
I am forwarding a message on the subject received just now from Sri
T.R.Govindarajan Swami,
for your information.
Dasoham
Anbil Ramaswamy
======================================================


>From: "trgovindarajan" <trgovindarajan@...>
>To: goshtiInfo@yahooGroups.com
>Subject: [goshtiInfo] Fwd:  About lunar eclipse March 14th 2006
>Date: Sun, 12 Mar 2006 03:57:56 -0000
>
>--- In Oppiliappan@yahoogroups.com, "gopan" <sgopan@...> wrote:
>
>SrI:
>
>Dear Devotees :
>
>FYI from a knowledgable Member .
>V.Sadagopan
>
>
> > srI:
> > Sriman Sadagopan swamin,
> > dasoham.
> > NASA web site listed the eclipse as penumbral lunar
> > eclipse. As per Kutty Sastrigal of Srirangam, there is
> > no anushtAnam prescribed in our scriptures for the
> > penumbral eclipse. Also, this eclipse is not mentioned
> > in Srirangam temple Panchangam, Srirangam.
> >  This eclipse is not mentioned in the Siva-Vishnu temple of
> >  Lanham, MD. (visit www.ssvt.org).
> > (The eclipse is mentioned in 28-No Tamil panchangam
> > occurring between March 14/15, 2006).
> > Web link to see Lunar eclipse:
> > http://aa.usno.navy.mil/data/docs/LunarEclipse.html
> > As per NASA listing, this eclipse is difficult to see here.
>
> > Women folks may observe Karadaiyan Nonbu on Mar 14,
> > 2006. As per SRT temple, Pomona, NY the auspicious
> > time to change charadu is 7.40 - 8.40 AM EST (New York
> > Time).
> > dasan.
> > nArAyaNA!
>
>--- End forwarded message ---
>
>
>
>
>
>
>
>           - SrImate rAmAnujAya namaha -
>Let noble thoughts come to us from every side-Rg veda
>
>             namAmi nArAyana pAdha pankajam
>             karOmi nArAyana pujanam sadhA  |
>
>             vadhAmi nArAyana nAma nirmalam
>             smarAmi nArAyana thathvam avyayam ||
>
>            NAMO NARAYANAYA
>     SARVAM SRI KRUSHNARPANAMASTU
>Yahoo! Groups Links
>
>
>
>
>
>