Jai Srimannarayana!


a.) Who is a mumukshu?

'Mokthum ichchuhu mumukshuhu'  -- Whoever aspires for moksham is a
mumukshuvu.

b.) What are 'rahasyas'?

There are certain valuable things in the sasthras which every mumukshuvu
needs to know. They are not easily traceable with a little effort.
They  are precious gems which can only be extracted with a clear profound study.
It is beyond our comprehension or capacity. They can be known if only some
rishis or acharyas tell us.

Such things which our purvacharyas and rishis had picked up from the
scriptures and passed over to the following generations  are called
'RAHASYAS'.

Srimathe: Ramanujaya Namaha!

THE MANI-PRAVALAM STYLE

The Manipravala style of commentary is unique to our commentaries. Proficient,
in both sanskrit and tamil, our spiritual masters (purvacharyas) deemed it best
to coin the words in both the languages freely mixing the same. This gave the
listeners/readers tremendous experience. The sentences were not just tamil or
merely sanskrit, they were both resulting in a unique langauge -the
manipprava:lam.

From Nampillai e:du avatha:rikai for Tiruva:imozhii Mudhal Sriyappadhipi:-ma:ha:
Prave:sam

"Sriyappadhiya:i ava:pth samastha ka:mana:i samastha kalya:na guna:thmagana:na
sarvesvaran, 'ma:ri ma:ri pala pirappum pirandhu' engira padiye:a janma
parpaparaigalil tho:l ma:ri, nithya samsa:riya:i po:ndha ivarai, 'adiyai
adaindhu vullam the:a:ri e:ril inbathiruvellam ya:n mu:gzhinan enru..'

It may be noted that the first line is samskritham, second tamil, third and
fourth line mixed.

From Periyava:cha:n pillai Thiruneduntha:ndakam avatha:rikai:

a:zva:r Tirumangai a:zva:r a:gira:r 'venriye:a: ve:a:ndi ve:zh porutkirangi
ve:arkana:r kalaviye:a karudhi" enru- sarvesvaran vibhu:dhiadaiya ivar
thudaikkuk ke:zhe: kidakkirdho:a: enru, sangikka ve:a:numpadi
adisayatha:hanka:rara:i...

The first line is tamil and then it is again mixed.

From Sva:mi Vedanta Desika's Tiruvirutham vya:kya:na avatha:rika for first
pa:suram

ippadi, nammudaiya abe:kshA-nir-abe:kshama:ga thannudaiya svabuthyadhe:nama:ga
saha:ri vise:sha sahitha sambandha guna vishe:shangala:le:a, munbu sarvesvaran
pannina upaka:ra paramparaigalai munnittuk kondu me:a:l desa ka:la pariche:dham
illa:dha divya kainkarya prayathanama:ga abe:kshikkai mumukshuvukku pra:ptham
a:gaiya:le:a ayarvarum amarargal athipathiya:na thiruma:le:a:, mayarvara
mathinalam perum padi arulappatta nam a:zva:r.

Free flow of both the sanskrit and tamil languages.

From Swami VaraVaraMuni's SrivachanaBHushanam vya:kya:nam avatha:rika for
aphorism (Suthram) 266

ippadi mangalasa:sanathukku a:l the:adi pradiku:larai anuku:lara:kkugaikku
pannugira upade:sam, thiruppalla:ndu onrinlum anro:a:! vulladhu. me:al ivar
upade:sitha idangalil, alla:dhar upade:sathir ka:ttil, vya:kruthi  engira
sangaiyila arulich seigira:r.


Free flow of both the sanskrit and tamil languages.


The pleasure of going through this style cannot be conveyed as it is. It is to
be read, realized, enjoyed and cherished.

(to be continued)

dasan
vanamamalai padmanabhan

Jai Srimannarayana!

Web site for SrIharida:sa samki:rtana Sri: annama:cha:rya lyrics Sri: tyagara:ja
lyrics:

http://www.sistla.org/Srihari-Lyrics/index.html

As on today, there are 1500 SrI annama:cha:rya lyrics in Telugu, Hindi,
Kannada, Malayalam and English as PDF files In addition, there are 400
SrI tyagara:ja lyrics in Telugu, Hindi, Kannada, Malayalam and English
as PDF files  All the lyrics are with proper indexing in Telugu,
Hindi, Kannada, Malayalam and English as PDF files

In addition, there are mp3 audio files (rendered y Dr. Balamurali
Krishna and others) on SrIharida:sa samki:rtana lyrics (more than 3000
lyrics) composed by me by God's Grace.

More of these lyrics will be added for every month. this is FYI.

Jai Srimannarayana!

Sri:
Srimathe Ramanujaya Nama:

Avatharika Sa:ram

As with all jeevaatmaas, Thondaradippodi Azhvar too was asleep for
countless time ("ana:di ma:yaya: supto yada:ji:va: prabudyate" -
Gaudapa:daka:rikai). Without realizing his true nature, the means
and the goal, he was considering his body to be his soul and was
involved in matters of this world. The Lord out of His unqualified
grace awakened Azhvar and showed him His divine beauty.
("ma:dhara:r kayarkan ennum valaiyul pattu azhundhuve:naip pOdharE enRu
sollippundhiyil pugundhu thanpa:l a:dharam peruga vaiththa azhagan" -
Thirumaalai 16)

With that, He changed Azhvar's attraction to other things, gave him the
knowledge of his true nature and made him become attached to Him. Then, through
Azhvar's works, He brought to light that He Himself is the means and the goal
("aimpulan agaththadakkik ka:mbarath thalai siraiththu un kadaiththalai irundhu
va:zhum so:mbarai ugaththi" - Thirumaalai 38).


Having done that, He went to sleep without worry. Azhvar then
sang this work Thiruppalliyezhucchi, to wake Him up and sought to
perform services to Him.

Having determined that He is the means and the goal makes it clear
that Azhvar should sing to wake Him up, praise His divine beauty
and provide flowers and other services to Him. This is what Andal
seeks in the pasuram "ma:rimalai muzhainjchil" (Thiruppavai 23).

Nammazhvar too showed the height of the goal sought, in
"neduma:rkkadimai" (Thiruvaymozhi 8-10-1), then showed the way to
the world in "konda pendiril" (Thiruvaymozhi 9-1-1) and then woke
Him up and sought service in "kidandha na:l kidandha:y" (Thiruvaymozhi 9-2-3).

Vishwamitra too woke Him up as "kausalya: supraja: ra:ma pu:rva: sandhya:
pravartate | uttiShTa narasa:rdu:la kartavyam daivama:hnikam ||" (Ramayanam Bala
Kandam 23-2).

So too, Azhvar wishes to see the glorious sight of His waking up and sings this
pasuram.

When Azhvar went to Him to seek this service, instead of receiving
him, enquiring about him and accepting flowers from him ("sirasa:
deva: pratigrihna:ti" (Mahabharatam Moksha Parvam 171-63), He lay
resting.

What is the reason for this? Is it that He does not like Azhvar?
That's not true, because He takes great delight in Azhvar. Did He
have any problems such as indigestion or sleeping due to base
qualities? That's not true because His body is divine and does
not suffer from base qualities. Then, what is the reason?

Azhvar showed that attachment to this world was no good in "Adhala:l piravi
ve:nde:n" (Thirumaalai 3),

showed that he had gained the true knowledge in "po:nagam seydha se:dam
tharuavre:l punidham" (Thirumaalai 41),

showed that he had understood the nature of this world in "ichchuvai thavira
ya:n ve:nde:n" (Thirumaalai 2),

showed that he had won over his senses in "ka:valil pulanai vaiththu"
(Thirumaalai 1),

showed that he had given up other means in "kuliththu mu:nranalai o:mbum kurikol
andhanamai thannai oliththitte:n" (Thirumaalai 25)

and,

showed that he had gained the true knowledge of the means in "unnaru:l ennum
a:sai thanna:l poyyane:n vandhu ninre:n" (Thirumaalai 33).

Seeing this, He became happy and considering His glory that changed Azhvar this
way ("a:tma:nam va:sudeva:khyam chintayan" -
Sri Vishnu Puranam 6-4-6),

and wondering how He could change everyone just like He changed Azhvar, He began
to take rest ("na:gamisaith thuyilva:n po:l ulagella:m nangkodungka
yo:ganaiva:n" - Thiruvaymozhi 4-8-9).

As such, He did not notice that Azhvar had come to Him.

When Azhvar was trapped in the senses ("madhara:r kayarkan ennum
valaiyul pattu") and staying away, He was awake, like Rama was
when Sita was separated from Him ("anidrassatatam ra:ma:" -
Ramayanam Sundara Kandam 36-44).

Once Azhvar became attached to  Him ("adiyo:rkku agalala:me:" - Thirumaalai 20),
He began to take rest without worry. Azhvar now had great enthusiasm to perform
service to Him ("empira:rku a:tseyya:dhe: en seyva:n tho:nrine:ne:" -
Thirumaalai 28).

So, like Vishvamitra did ("uttishta narasha:rdu:la"), like Sita did ("sa maya:
bodhita: shri:ma:n" -  Ramayanam Sundara Kandam 38-25) and like Andal did
("umbar ko:ma:ne: uranga:dhu ezhundhira:y" - Thiruppavai 17), he too wakes up
the Lord ("arangaththamma: palli ezhundharula:ye:"). And then, he seeks the
height of service which is service to His devotees ("thondaradippodi ennum
adiyanai aliyan aenraruli un adiya:rkku a:tpaduththa:y").

What is the reason to wake the Lord thus?

Azhvar does this because he has understood the true nature of service
("a:mparisarindhu kondu" - Thirumaalai 38). Which is, when doing all kinds of
service, at all places, at all times and at all states ("aham sarvam karishya:mi
ja:gratas svapatashca te" - Ramayanam a:ranya Kandam 31-25,

"ozhivil ka:lam ella:m udana:y manni" - Thiruvaymozhi 3-3-1), one must do the
service that He wishes for ("thanakke:ya:ga enaik kollum i:dhe:" - Thiruvaymozhi
2-9-4). Since Azhvar wishes to do the service that He will command to do
("kriyata:miti ma:m vada" - Ramayanam Aranya Kandam 1-57, "enakke: a:tsey" -
Thiruvaymozhi 2-9-4, "mugappe:
ku:vip pani kolva:y" - Thiruvaymozhi 8-5-7), he describes the
indications that dawn has arrived and wakes Him up.

Azhvar sings thus. The Sun has dawned at the top of the mountain. The devas and
kings are standing in the southern direction with all the things needed for
worship, waiting to be seen by Your divine eyes as You wake up. You are the Lord
and the protector of all and have great attachment to those who seek You. Please
wake up and accept our services. Just like a parent would show his children and
seek alms from a king, so too Azhvar puts the devas who worship Him forward and
seeks to do services.

How is Thiruppalliyezhucchi different from Thirumaalai?

He awakened Azhvar who was asleep in ignorance for countless time, in
Thirumaalai; having thus woken, Azhvar wakes Him up in Thiruppalliyezhucchi.

In Thirumaalai, Azhvar spoke about Him accepting his vocal service as sweet
("punkavidhaiye:lum empira:rku iniyava:re:"); in Thiruppalliyezhucchi, Azhvar
talks about His accepting his bodily service as sweet ("thodaiyoththa thulabamum
ku:daiyum polindhu tho:nriya tho:l thondaradippodi ennum adiyanai aliyan
enraruli").

In Thirumaalai, Azhvar obtained that service which is sweet to Him ("empira:rku
iniyava:re:"); in Thiruppalliyezhucchi, Azhvar prays for that service which is
sweet to His devotees ("adiya:rkku a:tpaduththa:y").

In Thirumaalai, Azhvar speaks of His attempt to get Azhvar; in
Thiruppalliyezhucchi, Azhvar says that He succeeded in that attempt.

In Thirumaalai, Azhvar asks for His grace ("eliyatho:r arulumenre:
en thiraththu"); in Thiruppalliyezhucchi, Azhvar asks Him to give His grace to
others ("avarkku na:l o:lakkam arula").

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Jai Srimannarayana!
What is meant by Maniprava:la Saili?

The style of composition that constitutes both Sanskrit words and Tamil words is
said to be in 'mani pravala saili'. Like a necklace strung of gems and corals
the two languages are used to express the concepts so that it becomes easy and
clear to understand. This is called 'mani (gems) pravala (corals) saili (style).

Jai Srimannarayana!

Sri:
Srimathe Ramanujaya Nama:

Pasuram 1:
kadhiravan guna thisaich sigaram vandhanaindha:n
gana irul aganradhu ka:laiyam pozhudha:y
madhu virindhozhugina ma:malar ella:m
va:navar arasargal vandhu vandhi:ndi
edhir thisai niraindhanar ivarodum pugundha
irungkakiri:ttamum pidiyodu murasum
adhirdhalil alai kadal po:nruladhu engkum
arangkaththamma:! palli ezhundharula:ye:

Meaning:
arangkaththu amma: - O Lord! who is resting in Srirangam.
kadhiravan - The Sun
vandhu anaindha:n - has reached
sigaram - the top (of the mountain)
guna thisai - in the eastern direction.
gana irul - The heavy darkness
aganradhu - has been lifted.
am - The beautiful
ka:lai pozhudhu a:y - morning has come
ma: malar ella:m - and all excellent flowers
virindhu - are blossoming
madhu ozhugina - and their nectar is overflowing.
va:navar - The Devas
arasargal - and the kings
i:ndi - have gathered
vandhu vandhu - and are jostling with each other
niraindhanar - and are standing
edhir thisai - in the southern direction that is the target of Your divine eyes.
ivarodum pugundha - Entering along with them
iru kaliru Ittamum - the herd of large male elephants,
pidiyodu - the herd of female elephants (the mounts of the devas and the kings),
murasum - and the big drums,
adhirdhalil - when sounding,
po:nru uladhu - is like
kadal - the noise of the ocean
alai kadal - that throws its waves
engkum - in all directions.
palli ezhundharula:y - Therefore, wake up (open Your divine eyes).

Vyakhyana Saram:
The Sun has come like a lamp and dispelled the external darkness, justifying his
nature. Should You not enquire him who is Your devotee? Poygai Azhvar too saw
the Sun as a lamp ("veyya kadhiro:n vilakka:ga" - Mudhal Thiruvandhadhi 1). If
the Sun who is the lamp to the world dawns, shouldn't You who is the lamp to us
("ra:ma diva:kara:", "achyuta bha:nu") also dawn? The Sun can only remove the
external darkness; only You can remove the darkness in our minds. Therefore, You
must wake up.

The Sun has reached the top of the eastern mountain. The darkness has been
removed. The flowers meant to be used in worship have blossomed. Since You are
the one who is to be worshiped, all those who pray have gathered with their
mounts and their instruments. The devas that worship You have rapidly gathered
("yasya:vata:raru:pa:ni
namasyanti divaukasa:"). You should open Your divine eyes and grace everyone.

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Jai Srimannarayana!

Our spiritual masters (pu:rva:cha:ryas) were so great that they not only used
appropriate grammar in manI prava:lam but also used the grammar for vya:kyanams
contents and commentaries.

Let us see two examples.

Simha:valoka nya:yam:
In sanksrit, certain nya:yams are framed and these are based on real life
events/nature. These are likened to the context and explained. These are like
idioms and phrases in English grammar.

One is 'simha:valo:ka nya:yam'. The lion when walking does not walk along but
time and again looks back and continues progressing.

The Thiruneduntha:ndakam pa:suram one 'minnuruva:i'commences with thanksgiving
by Sri Tirumangai Azhavar and lists out the blessings granted to him. That He is
Supreme and the fact that He is independent is categorically established in this
pa:suram.

However, he revisits on the point of Supremacy with specific reference to the
Thrimu:rthies. Questioning the need for this ( as it was already covered in the
earlier pa:suram, broadly) Sri Periyava:cha:n pillai refers to this nya:yam.

'Simha:valoka nya:yatha:le:a:' ke:zhsonna upaka:rankalai..
Like a lion Azva:r looks back on his stroll.


What Gender Sir?:
While describing the Supreme, sva:mi Nama:zva:r declares that The Almighty is
neither male nor female nor an eunech.

'a:n allan, pen allan alla: aliyum allan' 2-5-10 Tiruva:imozhi.

"In that case, is Supreme 'nothingness'?" -su:nyam.
Sri Bhattar replied that it was not so and that will not be in conjunction with
the text.
'the words are not ' alla: aliyum alladhu'-
but it is 'a:n allan , pen allan, aliyum allan'

indicating repeatedly that it is masculine gender - The Purusho:thaman.

This agian is an evidence how our pu:rva:cha:ryas have used grammar to drive
home a point.

This is just  a drop of water in the ocean of our vya:kya:nams (a thivalai). It
goes on and on.

( to be continued)
dasan
vanamamalai padmanabhan

jai srimananarayana!

Sri Dattatreya is said to be the personification of Guru tatva. Though there are
also some controversies of his origin- some say he is with powers of the trinity
while say he is vishnu alone, he is accepted to contain vishnu amsa. I am not
sure but some say Sri Ramanuja took sanyasa at Melkote at the feet of sri
dattatreya ( after kullotthunga episode). however, i dont think sri dattatreya
ever preached vaishnavism, further, he preached shakteeyam ( worship of renuka
devi) and his incarnations like sripada vallabha, sripada nrusimha saraswathi
wear symbols like vibhuti, rudraksha. infact, sripada nrusimha saraswathi is an
advaitha sanyasi ( like the sankaracharyas). What is the perspective of devotees
towards him? Should we think of him as any other incarnation of lord like vyasa,
hamsa, dhanvantari, etc.., or discard him and his worship? kindly enlighten.

jai srimananarayana!
Srikant

Hi
   Does anyone know what chitra asanam is ,what it looks like and where
you can get it. Your input is greatly appreciated.
Thank you very much.

Srimathe Ramanujayanamaha!

a.)When would one crave to know the 3 rahasyas?
It's only when he aspires for Moksham.


b.) Do we get eternal happiness in this world?
NO. We do get pleasure at times but it is short lived.



c.) What do we need to know to get eternal happiness?
We have to clearly know –

1. Who are we, who is He?
2. Why are we lingering in this never ending grief and unpleasant
situations?
3. What is our actual state?
4. What is our life goal?
5. What are the obstacles that are preventing us from attaining the goal?

Jai Srimannarayana!

Jai Srimannarayana!

JET USA Inc DFW Center VTSEVA received the following from OakCliff
Earth Day organizers.

Everyone on Earth should see this.  It's that important..And please
pass it on-

http://www.poconorecord.com/apps/pbcs.dll/article?AID=/20080506/MULTIMEDIA02/805\
05016

Please encourage your friends and family to start using Green Bags
(Around $2-$3). Encourage the PRAJNA students to drive it by taking a
simple and humble step.

If each student can personally distribute about 10 bags and raise
awareness in about 10 families, the student can make a huge difference
to mother Earth. The recipient families should be EDUCATED by the
student (NOT JUST MERE DISTRIBUTION).

If we have 500 PRAJNA students who can do that, we can make difference
in 5000 families. It will amount to lot of reduction in plastic usage.

"PRAJNA IS THE ABILITY TO TRANSLATE GOOD KNOWLEDGE INTO ACTION"

Jai Srimannarayana!

Adiyen Krishna Kanth Ramanuja Dasa.

Jai Srimannarayana!

Charmasloka
sarvadharmaan parithyjya maam ekam saranam vraja
aham thvaa sarvapaapebhyaha mokshayishyaami maa Suchaha

This is the sloka with which the discourse on Gita ends and        hence it is
known as charamasloka , charama meaning the end. The meaning of the sloka is,

Completely relinquishing all dharmas, seek Me alone for refuge. I will
release you from all sins. Do not grieve.

Sarvadharmaan parithyajya- relinquishing all dharmas

Relinquishing all dharmas means complete relinquishment of all sense of agency,
fruits etc., whatever may be the path pursued, jnana, karma or bhakthi.

If one practices such abandonment, the Lord says that He will be released from
all sins,  meaning the sins which results from time immemorial due to past
karma, because once a man becomes a devotee giving up agency and fruits of
action no sin can accrue to him any more.

When one despairs  over his inability to perform rites, as prescribed in
bhakthiyoga such as worship and other rituals, the Lord ordains another means of
attaining Him, namely, prapatthi. It is said that prapatthi is even superior to
bhakthi yoga because the latter destroys all sins other than prarabdha which has
to be experienced in order to exhaust it. But prapatthi destroys even those sins
which have begun to operate. This is the real purport of the charamasloka.

What is intended by the word dharma here is the  various methods of
upasana prescribed in the vedas like sadvidhya, dhaharavisdya etc. and
not the nithya naimitthika karma which have to be done but as an
offering to the Lord.  The rites need not be abandoned by a prapanna but should
be done as kainkarya.

Hence prapatthi or surrender  may be adopted by :

1. Those who do not know any other upaya or means of attaining the Lord;

2. Those who have a clear undsrstanding of what should be done but  lack the
ability to perform any other upaya.

3. Those who have the knowledge and ability but cannot brook any delay
and cannot exist without attaining Him. This is the meaning of
`sarvadharmaan parithyajya.'


maam ekam saranam vraja- seek me alone as refuge.

This shows that the Lord is the sole upaaya or means of attaining Him.
The word  maam shows that he is the goal to be attained and the word
ekam  denotes that there is no other means to attain Him except by
resorting to Him. Thus he both the upaaya, the means and upeya, the
goal.

The phrase Saranam vraja means giving up the sense of agency and do
everything as an offering and service to the Lord  knowing that he is
the Saranya, the one to resort to as he possesses all the qualities to
be so, being the abode of mercy and grace.


Aham and thvaa
By the first half  of the sloka , so far explained,  the Lord has
conveyed what is to be done by one seeking mukthi. The second half
states what  the Lord as the savior, who has accepted the
responsibility to protect, will perform and comforts the one who has
done prapatthi. This is what  is denoted by the words `aham=I `
and `thvaa=you.' It means "I have accepted the responsibility of protecting you
who has given up all the other means and surrendered to Me alone.".

sarvapaapebhyaH-from all sins
To attain the Lord  one should be free from both good and bad deeds.
Hence the plural paapebhyah,  denoting their multitude.

Mokshayishyaami- will release you
This denotes the infinite mercy of he Lord as he has said in the Gita `api cheth
sudhuraacharo bhajathe maam ananyabhaak; saadhureve cha manthvyah,' meaning, " 
even a great sinner if he resorts to Me he is to be considered as good.


maa suchaH

These words reveal the certainty of what has been stated before, that is "I will
release you from all sins," and means the canceling of all causes of grief
including the effects of the karma which has already begun to operate.


Jai Srimannarayana!

Sri:
Srimathe Ramanujaya Nama:

Pasuram 2:
kozhungkodi mullaiyin kozhumalar anavik
ku:rndhadhu guna thisai ma:rudham idhuvO
ezhundhana malar anaip palli kol annam
Inpani nanaindha tham irunjsiragudhari
vizhungkiya mudhalaiyin pilampurai pe:zh va:y
velleyirura adhan vidaththinukku anungki
azhungkiya a:naiyin arunthuyar keduththa
arangkaththamma:! palli ezhundharula:ye:

Meaning:
guna thisai ma:rudham - The breeze from the east,
anavi - wading through
kozhu malar - the beautiful flowers
kozhu kodi mullai - of the healthy Mullai creeper
ku:rndhadhu - is blowing
idhuvo: - here.
annam - The swans
palli kol - that were sleeping
malar anai - in the flower bed,
udhari - shaking
tham - their
iru siragu - beautiful wings
In pani nanaindha - drenched in the morning dew,
ezhundhana - have woken up.
arangkaththamma: - O! Lord of Srirangam
keduththa - who removed
aru thuyar - the great sorrow
a:naiyin - of Gajendra the elephant, (whose leg)
vizhungkiya - was swallowed
pilampurai - into the cavernous
pe:zh va:y - large mouth
mudhalaiyin - of the crocodile,
anungki azhungkiya - and was tortured
vidaththinukku - by the poison
adhan - in its
vel eyiRu uRa - white sharp teeth pressing (into its flesh),
palli ezhundharula:y - wake up and grace us.


Vyakhyana Saram:
The eastern wind which is the sign of dawn, has captured the beautiful
scent of the mullai flowers and is blowing. It is waking up the swans
that were sleeping in the lotus flower beds. Can You who came with
great speed to destroy the sorrow of the elephant Gajendra and protect
him, still be sleeping? You who protect those who surrender to You
should wake up now and give us Your grace.


Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

The Quotes and References

Our sampradhAyam is ubaya ve:dha:ntha sampradhAyam. Our pu:rva:cha:rya:s were
genius and possessed incisive knowledge of both the languages. They had the
knowledge of literature also.

They gave quotes from appropriate verses/slo:kams from epics, pura:na:s,
authoritative texts , upanishads and so on. These added credence to the
commentary. (in fact, these were compiled later as prama:nath thirattu). Let us
see a few such quotes.

Tiruppa:vai:

Sri ANDAL (Goda-devi) refers to the children of Thirua:ippa:di as 'selvach
sirume:rgal'.  These children did not possess immense wealth. Their appearance
did not display opulence. Then, why one may ask, did ko:thai na:chiya:r
(Goda-devi) termed them as 'Wealthy children'. This is the question raised by
the commentator and replied also.

These children, though not wealthy in materialistic sense are in the same land
of Sri Krishna and have the desire to approach and be with Him. The togetherness
with the Lord is what is wealth and the distance is not.

Looking for a precedence, the vya:kya:na kartha: aptly points out the words from
Srimad valmiki Ramayanam.

'Lakshmanoa: Lakshmi sampanna:"
When Sri Lakshmana, voluntarily withered all his royal dress and ornaments and
replaced it by dress suitable for the forest (mara vuri)

However, Sri Valmiki describes this as 'Lakshmi sampannaha:'  ilaya:zva:n's
(Lakshmana's) decision to go with peruma:l (Sri Ramachandra) is togetherness
with the Lord and therefore He is termed as wealthy.

That is from mu:va:yirappadi of Sri Periyava:cha:n pillai.'iva:thma:vukku nilai
ninra aiswaryama:vadhu Bhagavath prathya:sathiyire:a:'

One of our spiritual masters, Sri Azhagiya Manava:lap peruma:l Swami,  draws a
similarity to Sri vibishana leaving all his clan and wealth when he approached
Chakravrthith thirumagan (Lord Sri Rama).

as 'antharikshadhas Srima:n'-Srimad Rama:yanam.

'a:tma:vukku Srimathya:i a:vadhu bhagavath sparsamire:a'
This is a:ra:yirappadi of Thiruppa:vai -pa:suram 1.

TiruvAimozhi
Thirukkural in e:du

The thiru-voi-mozhi pAsuram 1-4-4 describes the thalaivi's change of physique
due to separation from the Lord Almighty. The otherwise normal body gets
bleached as if there is no blood circulation in that particular spot. Normally,
when there is such a separation, the Lord can not see as He is away. On the
contrary, if He can so see, then He is not separated from a:zhwa:r.

However, the fourth pa:suram (poem) takes a different tone:
'en ne:rmai kandirangi idhu thaga:dhu enna:dha:..' 1-4-4;

Having seen the bleach due to the separation.

A devotee who was in the gho:sthi of bhattar who was explaining this pa:suram-
questioned the validity of this on the grounds that if the Lord can see this He
is not away. Therefore, the words should be "ke:a:ttu irangi' should have been
there instead?

Sri bhattar elucidated this aspect. The explanation was

" When the thalaivan's one hand is  on a particular side of the thalaivi, the
other side gets whitened and vice-versa.
Therefore, this can be indeed seen and not necessarily be heard only.

Does this have a precedent? Yes said bhattar and quoted one from kurunthogai and
thiurkkural

The thirukkural :

'pullik kidandhe:an pudai peyarndhe:an avvalavil
allik kolvarre:a: pasappu" 1187.

The thalaivi says " I was embracing my thalaivan and moved a bit and the
witenss-pasappu- took over me.

And that is thirukkural for you from none other than bhattar himself.

(to be continued)

dasan
vanamamalai padmanabhan

Jai Srimannarayana!
Greetings!
Earlier people used to go to forests for education. Thanks to the divine grace
of HH Sri Sri Sri Tridandi Srimannarayana Ramanuja Chinna Jeeyar Swamyji, today
education has reached the forests.

One of the many great service activities taken up by the Jeeyar Educational
Trust is the Jeeyar Gurukulams for tribal education.
There are three schools located in the dense forests of Adilabad at Beersaipeta,
Katarivaripalem, and Allampally.

Earlier these areas were quite remote and the inhabitants were completely
illiterate and uneducated. Today few hundreds of children are pursuing their
education upto 10th standard FOR FREE!!

Not just classroom studies, the children also have a spiritual touch, play games
and sports, participate in many extra curriculars.Recently they have even put up
a wonderful science exhibition.These schools have even changed the mindsets of
their parents. The children have also begun to influence their parents and
revamped their lifestyles.
Jeeyar Educational Trust felt the need to raise funds exclusively to run and
maintain/increase the standards of education at these schools. So we decided to
conduct a fund-raising event.

On 22nd of July, renowned multilingual singer/artiste S.P.Balasubramaniyam
entice the audience at Shilpakala Vedika, Madhapur.
photos of 22nd prog:- http://picasaweb.google.com/jethyd/JETSBalasubramanyamProg

complete photos are coming very soon...

Jai Srimannarayana!
Om Asmad Gurubhyo Namha!!

We all were really blessed by our Acharya, HH Sri Chinna Jeeyar Swamiji to
initiate Prapanna Deeksha in New Jersey. I would like to request if anyone can
send a Video CD of the recorded program on those days (July 12, 13 2008). Please
let me know if I have to pay for that.

Adiyen Kalyan Rapolu Ramanuja Dasan
Jai Srimannarayana!

Jai SrimanNarayana!

I heard from one of Swamiji's devotee in India that there is a
Telebridge every Thursday 10 AM(Indian time) in which Our Swamiji
answers devotees' questions.Can anyone please let me know if this is a
fact and if so please send us the teleberidge phone number.

Ramanuja Dasi
Smitha

From SanathanaKrishnan:
Dear Arangan Adiyars,
I request everybody to visit
http://thiruvarangam.com/greatIndia.jpg
to know the greatness of India and her culture and spirituality.
Please don't ignore it.

Very very important!

Regards,
SanthanaKrishnan

Jai Srimannarayana!

Section 5- Prapatthi

Prapatthi is the alternative  path to mukthi prescribed  for those who
lack the ability to follow bhakthiyoga, which requires knowledge, will
and patience. Thus it is given the status of a yoga and called
praptthiyoga. The path of  prapatthi or surrender is shown by the Lord
Himself in Gita by the charamasloka, `sarva dharmaan parithyajya maam
e:kam saranam vraja,' which summons the whole world of jivas offering
them mukthi.

Prapatthi is also known as nyasavidhya and is included among the
brahmavidhyas outlined in the upanishads. Prapatthi preserves all the
essential requisites of bhakthi  but excludes the more rigorous
disciplines of bhakthi  such as the ritualistic worship and other
accessories laid out by the sastras. The only requisite of prapatthi  is a
change of heart which makes one believe that the Lord is all for him
(vaasudhevassarvam ithi), and absolute faith in the Lord as his protector, the
staunch faith in the mercy of the Lord which is unconditional irrespective of
one's unworthiness due to the sins committed in the past lives and this.

Prapatthi is an act of self surrender, which requires shedding of ego
and responsibility and also to be responsive to the grace of the Lord.
After surrendering oneself the prapanna feels that he is not the doer
but only carries out the wish of the Lord as he does all actions as the service
to the Lord. Responsiveness to grace consists in accepting
whatever accrues as the result of his actions as the grace of the Lord.

The emotion is akin to bhakthi in as much as the prapanna  is also a
bhaktha since he loves the Lord for Himself but a bhaktha  remains
separated from the Lord even if it is only to enjoy doing bhkathi but
the prapanna has a sense of belonging to God as a sesha. The sesha seshi bhava
is uppermost in prapatthi.

Thus Prapatthi is the free act of absolute self surrender. The prapanna seeks
the grace of the Lord and the mercy of the Lord lifts him up and makes him
deserving it. This is an example how a small effort produces great effect.

Swami Vedanta Desika outlines the principles of Prapatthi in his nyasadhasaka
thus,

svaamin svaseasham svavasam svabharathvena nirbharam
svadhattha svadhiyaa svaartham svasmin nysayathi maam  svayam

The meaning of this sloka is that the Lord  makes the prapanna relaize that he
is His Se:sha, under His control  and bestows the knowledge of Himself and
assumes all responsibilities to protect him.

Swami Vedanta Desika also explains about the method of prapatthi and the
characteristics  of a prapanna by two slokas.

aham madhrakshanabharah madhrakshanaphalam thathaa
na mama sreepatheh eva ithi aathmaanam nikshipeth budhah

nyasyaami akinchanah sreman anukoolo anyavarjithah
visvaasapraarthanaapoorvam aathmarakshaabharam thvayi

Prapatthi is of three kinds.
First is svaroopasamarpana, in which the self is surrendered with the attitude
"My self is not mine but of Sreepathi," Na mama Sreepatheh eva.

Second is the attitude "the responsibility of protecting me is His,"
madhrakshanabharan sreepatheh eva.

The third is "the fruit of protecting me is also His," madhrakshanaphalam
thathaa.

The first sloka  explains this. The second sloka illustrates the five
accessories of prapatthi. It means,

"I am unable to follow any other path, akimchanah, and have absolute
faith, visvaasa, that You alone can save me, I always do what pleases
You (anukoolah) and avoid what does not, anyavarjithah. Therefore with
prayer, visvaasapraarthanaapoorvam that You must be my saviour, Sreeman, I place
the whole responsibility of my protection in You,
aathmarakshaabharam thvayi nyasyaami.

The five accessories as illustrated by the sloka are,

1. Helplessness of the prapanna- akimchanathvam

2. Great faith in the Lord that he alone can protect- mahaavisvaasam

3. To do only what pleases Him-aanukoolyasankalpam

4. To avoid what is not accepted by Him- prathikoolyavarjanam

5. Pray to Him to be the saviour-gopthrthvavaranam


The perfect example of saranagathi can be seen in the episode of
Vibheeshan saranagathi  from Valmiki Ramayana.

Vidheeshana was described  by Valmiki as dharmathma through out the epic which
shows that his aanukoolya sankalpam. He left Ravana after advising him many
times because he was a dharmathma and could not side with adharma. This is
prathikoolya varjanam. When he came to Rama he informed the vanaras, `
thyakthvaa puthraamscha dhaaraamscha raaghavam
saranam gathah, I have  left my sons and wives and came to Rama who is
my only refuge. This is gopthrthva varanam. He expresses the great faith that
Rama would accept him by leaving off everything, which shows his akinchanyam and
coming to him. This is mahaavisvaasam.

Finally on seeing Rama he says, bhavdhgatham me raajyam cha jeevitham cha
sukhaani cha,  I surrender to you my kingdom, life and happiness which is
bharanyaasa.

Thereafter he lives only to do service to Rama which illustrates the sesha
seshibhava of visishtadvaita.

Hence Ramayana is deemed as saranagathi veda according to vaishnava doctrine.
Through out Ramayana we see Rama as Saranya or saviour to those who approached
him and gave refuge to all, man ,bird and beast. He gave refuge to the rshis of
dandakaaranya, and even to kakasura who committed an unforgivable offence but in
vibheeshna saranagathi the principle of prapatthi is displayed in full.


Jai Srimannarayana!

Srimathe: Ramanujaya Namaha!

- CONTINUATION OF SWAMIJI'S GURUPURNIMA PRAVACHAN -

The philosophical literature our elders handed over to us is in different
languages. Mainly it is in Sanskrit and Tamil. Sanskrit philosophical literature
- our rishies and aachaaryas presented us is called Samskritha Vedantham and the
Tamil philosophy is called Draavida Vedantham.

Alwars like Nammalwar, Periyalwar, Andal and many more sang their love for Lord
as pasurams in Tamil. Even though the philosophies differ language wise, their
object of goal was the same.

Alwars' songs were an ardent outpour of their incessant love for Lord. They help
to enhance bhakthi or pure devotion or love for Bhagavan, whoever recites them.
This love for Lord leads us to the goal.

The Rishies' and Aachaaryas' samskritha vedantham teaches systematizing the
mankind's increasing love for the Lord Supreme as per the teachings of Vedas and
vedic culture. Vasishtta, Parasara, Vedavyasa Bhagavan, Bharadwaja and many more
are such rishies and acharyas. Vedavyas stands as the prime exponent of vaidika
siddhaantham which includes the various commentaries and the Upanishads also.

Bhakthi cult started with the Alwars.

This trend in our philosophy thus continued in two channels till the
14thcentury. Manavalamahamuni brought them both together, combined
them and clarified and substantiated the theory that both the philosophies
corroborate each other but never go against each other.

Whether it enhances love for the Ultimate or kindles the light of jnanam - it
actually strengthens our vedic heritage (Vaidika sampradayam).

Our guruparampara starts with 'Lakshmi:naatha sama:rambha:m'.
Bhagavan Narayan gave us the essence of Vedas in the form of manthram.

Ashtakshari reveals our reality.

Dwaya manthram which is in the Upanishads elucidates our goal and the fruits we 
receive  on attaining the goal. As Lord Krishna, he gave the Charana sloka to
Arjuna. Lord is the drashta for all the manthras. Some times he propagated them
through some people.

Nammalwar is the main exponent of draavida vedam. All his prabandhas went into
oblivion after him. They came into light when Naathamuni did penance and he
passed on to his disciples. We consider Nammalwar as the Upadeshta of draavida
vedam.

The people who believe in Vedas and Vaidic concepts observe this Vyasa
purnima, the incarnation day of Vedavyas Bhagavan, as the day when we
remember and respect our acharyas – the acharya dinam (teacher's day)

The days of their avatharas differ. Still we remember all of them this day and
pay our respects.

There are different schools of thought but they all commonly believed Vedas in
their own way. Their interpretations differed. Thus the paths to the goal also
differed.

Vedavyas Bhagavan took great care of Veda literature and passed it on to the
posterity. All gurus of different schools accepted Vedavyasa and show their
gratitude to him this day. Vedam itself revered Vedavyasa. Irrespective of their
schools of thought, all follow this day as Vyas Purnima.

Purnima or full moon day gives us full moon with full light. We desire to
receive full jnanam.

Guru gives us manthram - Bhagavan. He aims for the evolution of the
disciple's athmas. As disciples we need to develop strong will power to accept
things as His grace and as the fruits of our actions and learn to be unperturbed
in adverse situations and be balanced.

For this inward strength we need to do japam (meditation) of manthram, all the
while contemplating on the essence of manthram. Believe firmly that your Saviour
is your indweller.

If that belief is deep rooted then none can scare you. All our acharyas and
rishies should protect us like a cage. Kulasekhara
Alwar prays to Lord thus 'Let your divine lotus feet be a cage for my manas --
maanasa raja hamsaha = my mind which is the royal s wan -- so that it takes to
pleasure riding there.

We do mangalasasanams to you all that our Aacharya parampara bless you all with
the needed commitment and courage to go forward in your endeavors.

Jai Srimannarayana!


Thus HH Swamiji concluded his pravachan.
adiyen Ramanujamma
Ramanuja Dasi

Srimathe: Ramanujaya Namaha!

a.) What is 'swaswaru:pa jna:nam'?
We have to know about ourselves. This is 'swa swaru:pa jna:nam'.

b.)    What is 'phala swaru:pa jna:nam'?
Knowledge of the goal and the state we would attain after attaining the eventual
goal

c.) What is 'Upa:ya swaru:pa jna:nam'?
Knowledge about the means to be adopted to attain the goal.

Jai Srimannarayana!

Dear one,

Prapanna Deeksha to commemorate 100th year birth anniversary of HH
Thridandi Srimannarayana Jeeyar Swami is initiated by HH Sri Chinna
Jeeyar Swamiji at NewJersey(US) on 12th July. For more information of
the program and photos, please visit...
http://antaryami.net/outsideIndia/jet/US/2008/July/Prapanna%20Deeksha%20Report_N\
J_2008.html

sincerely your servant,
adiyen ramanuja dasa

TIRUPATI:

SMS, don't get it wrong. It is not Short Message Service, but stands
for Subsidised Meals Scheme.

The unique programme of Rashtriya Sanskrit Vidyapeetha (RSVP) will be
launched here on monday by Chancellor Janaki Ballabh Patnaik.

For just Rs 10, RSVP hostel students get breakfast, lunch and dinner
under the meals scheme.

You may wonder as to how is it possible in the days of high inflation.
The TTD has made it possible by extending financial assistance to RSVP
for implementing the scheme. Further, several philanthropists and
seers, including Tridandi Chinna Jeeyar Swamy, have donated rice worth
Rs 2.25 lakh for the programme.

SMS in the new avatar of Annadanam scheme has been initiated by RSVP
Vice-Chancellor HK Satapathi by donating 10 quintals of rice. Moved by
his gesture, the RSVP faculty has also started donating rice for the
programme. Having learnt about the novel initiative taken by RSVP for
the benefit of 800 hostel students, TTD Executive Officer KV
Ramanachary has announced TTD aid for the programme.

Otherwise, getting breakfast, lunch and dinner for a mere Rs 10 is
unimaginable in the days of high inflation.

Jai Srimannarayana !

Here is the simple method to follow for Prapanna Deeksha blessed by HH Sri
Tridandi Srimannarayana Ramanuja Chinna Jeeyar Swamiji.  The Deeksha started on
12th July 2008 will be conducted until 12th July 2009 on the eve of "Jeeyar
Satha:bdi" the centenary celebrations of HH Sri Pedda Jeeyar Swamiji. Join this
divine movement in empowering oneself with the power of manthra,  graced on us
by our compassionate Acharyas.

* Meditating upon Manthra done, in the morning  to a maximum extent of 1 Hour
and

*Sri Vishnu Sahasrana:ma Sthothram chanting in the evening atleast once.

Meanings of the Divine names of Lord and the inner meanings of the Ashtakshari
Manthra may be learnt and discussed during this period.

PRAPANNA DEEKSHA - SIMPLE PROCEDURE(Laghuthara Vidha:nam)

1. After taking shower, put on clean dry clothes, wear Tilakam (the vertical
mark) on the forehead. Manthra should not be chanted after taking any type of
drink or food.

2. Preferably, sit in a pleasant comfortable place, may be in the room for
worship. If not, while performing necessary household activity one can repeat
the manthra thinking of the great glory of the all powerful Supreme Lord
Narayana, keeping aside all other thoughts.

3. Remember the lineage of our Gurus, Acharyas worshipping them inside the
temple heart, with great reverence and gratitude.

4. Do A:chamanam and perform Pra:na:ya:mam with Ashta:kshari Manthram.
During Pra:na:ya:mam, Inhale air to full, by repeating the manthram 4 times
followed by holding it for 8 times and slowly release it during chanting for 2
times. This ratio is 2:4:1 and it can be done to any level. One should do it
thrice.

5. One should take an oath (Sankalpam) giving the details of Titthi, week of the
day, asterism of the day. If this is not known, then once can say "Bhagavatha
Bha:gavatha a:cha:rya Kainkarya ru:pam Jeeyar Satha:bdi prayuktha ashtakshari
maha:manthra japam adya karishye:

6. Know that " I am meditating upon the Manthra in the auspicious time provided
by Lord, using the holy body gifted by Lord, who also blessed me with all great
energy, lively thought, all in His service. I am only instrumental in all the
tasks, while He is making me do things well."

7. Now Imagine the air blowing up from the position of navel is flaring the
sanctified fire Agni seated in the heart. Experience that the gross body is
dried and burnt. Many sins dwelling on the body get cleaned out by this.

8. Observe that the Jiva (soul with the subtle body) enter into the right toe of
Lord Supreme, now all the sins get burnt off and he comes back from the left
toe. Thus, the rain of divine grace from the holy feet of Lord makes us
completely immersed in it and our body gets sanctified. Then have the vertical
mark to the new body. Imagine the Ashtakshari Maha Manthra in a divine form, as
set on our palms.

9. Then one should offer themselves to God with all the Love, by the way of
Complete Surrender chanting Saranagathi Gadyam.

10. Know that Lord Supreme is in every form around us, above, below, inside,
outside and everywhere.

11. We have to worship the personification of Manthra, Lord Supreme as below:

chathurbhujam uda:ra:ngam chakra:yudha se:vitham |
ka:lame:gha prathi:ka:sam padma pathra:ya the:kshanam ||
pi:tha:mbaradharam sowmyam prasanne:ndu nibha:nanam
cha:ruka:sam sutha:mro:shtam rathno:jwalitha kundalam ||
subhru: lala:ta makutam ghana kumchitha mu:rdhajam |
lalaata thilakam sowmyam de:pavath swe:thamruthsnya ||
sphurath kataka ke:yu:ra ha:ra kowsthubha bhu:shitham |
sphurath bha:skara varna:bham so:bhitham vanama:laya: ||
pradyu:thana sahasra:bha bhu:shanaihi parimanditham |
divya chandana liptha:ngam divya:bharana bhu:shitham ||
sri:bhu:mibhya:m sukha:si:nam swarna simha:sane: subhe: |
dhya:thwaivam de:va de:ve:sam manthraja:pa paro: bhave:th ||

12. One can perform as much time as possible remembering the glorious virtues of
Lord with Love of devotion filling up the manas with the divine nectar.


Jai Srimannarayana !
=srikaryam=

Jai Srimannarayana to all Prapanna Deeksha participants!

Here is a small correction in Prapanna Deeksha procedure given by His Holiness
Sri Sri Sri Chinna Jeeyar Swamiji!


.............................
WE ARE SURE THAT ALL OUR BANDHUS ARE CARRYING OUT THE PRAPANNA DI:KSHA WELL.

ON PAGE 14,  (OF THE PRAPANNA DEEKSHA PROCEDURE BOOK IN TELUGU - samha:ra
nya:sa) (i.e. in page 8 of the Vika:sa Darsini magazine - column 1 ending -
samha:ra nya:sa)
THERE IS A MISTAKE: WE HAVE TO ADD THE WORD “para:ya” BEFORE “parame:shtti”
MANTHRA.  IT SHOULD BE ADDED AND READ AS
"o:m shoum namaha para:ya parame:shttya:thmane: ithi mu:rdhni sprushe:th"
(IN THE BOOK "para:ya" word is not printed.)

ON PAGE 15, (OF THE PRAPANNA DEEKSHA PROCEDURE BOOK IN TELUGU - srushti nya:sa)
(i.e., In page 8 of the Vika:sa Darsini magazine - column 2 ending - srushti
nya:sa)
THERE IS ALSO A PRINTING MISTAKE THAT BEFORE “ viswa:thma “ MANTHRA,
THE BI:JA:KSHARA WAS WRONGLY PRINTED AS "la:m".
BUT IT SHOULD BE “ ra:m “ ONLY
WE HAVE TO CORRECT AND READ IT AS
"o:m ra:m namaha para:ya viswa:thmane: ithi hrudaye:"

THESE CORRECTIONS MAY BE COMMUNICATED TO AS MANY AS POSSIBLE SO THAT THEY CAN DO
THE THINGS CORRECTLY AND WITH GOOD RESULTS.

=chinnajeeyar=

..........................................................