அநந்தனின் அவதார ரகசியம். ப ாய்ககயடியான்.

சிலநாட்கள் கழித்து உகையவர், ப ரிய ப ருமாகை சசவித்து, சமல்வடீு ப ற அநுக்ரஹிக்க சவண்டி ப்ரார்த்தித்தார். ப ருமாளும் அவ்விதசம திருவுள்ைம் ற்றினார். எம்ப ருமானார் தீர்த்த ப்ரஸாதங்ககை ஸ்வகீரித்துக் பகாண்டு, மைத்திற்கு எழுந்தருைினார். சிஷ்யர்கள் இதகன அறிந்து மிகவும் மனம் வருந்தி, “ உம்கமவிட்டு நாங்கள் எப் டி உயிர் தரிப்ச ாம் “ என்று கண்கலங்க, அவர், “ எம் விசயாகத்தால் சதஹத்யாகம் பசய்வார்கைானால், அவர்களுக்கு எம்சமாடு சம்மந்தமில்கல “ என்றுகூற, அவர்கள், “ நாங்கள் இனி பசய்ய சவண்டியது என்ன ? “ என்று சகட்க, அவரும் “ இங்கிருக்கும் நாட்கைில் ண்ண சவண்டிய ககங்கர்யங்கள் ஐந்து. அகவ: 1. ஸ்ரீ ாஷ்யத்கத வாசித்து ப்ரவர்த்திப் ித்தல். அதற்கு சயாக்யகதயில்கலயாகில் 2. அருைிச்பசயல்ககைக் சகட்டு ப்ரவர்த்திப்- ித்தல், அதற்கும் சயாக்யகத இல்கலயாகில், 3. உகந்தைித்த திவ்ய-சதஸங்களுக்கு ககங்கர்யங்கள் பசய்தல். அதற்கும் சயாக்யகதயில்கல-யாகில் 4. த்வயமந்திரத்தின் ப ாருகை அநுஸந்தானம் ண்ணுதல். அதற்கும் சயாக்யகதயில்கலயாகில், 5. என்கன அ ிமானிக்கும் ஒரு ஸ்ரீகவஷ்ணவனுகைய அ ிமானத்தில் ஒதிங்கி வசித்தல்.“ ஆகியகவ-ககைச் பசய்யலாம் என்று தம் சிஷ்யர்களுக்கு ( நமக்கும் ) நியமித்-தருைினார்.

ிறகு, ிள்ைான், கிைாம் ியாச்சான்,முதலியாண்ைான், ஆகியவர்கள், “ ஆழ்-வார்கள் விக்ரஹங்ககைப்ச ாலசவ, ஸ்வாமியின் விக்ரஹங்ககையும் திருக்சகாயில்கள்சதாறும் ப்ரதிஷ்கைபசய்து, ஆராதிக்க நியமித்தருை சவண்டும் “ என்று விண்ணப் ிக்க, அவரும் சம்மதித்து மூன்று விக்ரஹங்-ககை ஆலிங்கலித்து, பகாடுக்க, அவற்கற ஸ்ரீரங்கம், ஸ்ரீப ரும்பூதூர், திரு- நாராயணபுரம் ஆகிய மூன்று சேத்ரங்கைில் தாம் முன்ச உகந்தைித்த சில விக்ரஹங்கசைாடு எழுந்தருைப் ண்ணி திருவாராதனம் பசய்ய திரு-வுள்ைம் ற்றினார்.

.சமசல டியுங்கள். பதாைரும்……….

Yadhavabhyudhaya of Vedanta Desika

By. Dr. Saroja Ramanujam M.A., Ph.D, Sanskrit Siromani

Chapter2-Krishnavathara

Description of the pregnancy of Devaki

1.atha aagamaanaam anaghena bhoomnaa

Dharmasya poorNena Dhanaagamena

dhivoukasaa dharSayathaam vibhoothim

dhevee babhou dhouhrdhalakshaNena

Devaki shone with the signs of pregnancy which seemed to show the

prosperity of devas, in the form of the spreading of Vedas and wealth

denoted by the incarnation of The Lord

aTha- then

Dhevee- Devaki

babhou- shone

dhurhrdha lakshaNena- with the signs of pregnancy

dharSyathaa- which denoted

vibhoothim- the prosperity

dhivoujkasaam- of devas,

dhanaagamena- with the advent of wealth

dharmasya poorNena- complete with Dharma

bhoomnaa- with the flourishing

agaamaanaam- of Vedas

anaghena- which is pure.

Her pregnancy signified the incarnation of the Lord which will cause the

prosperity of the devas and the flourish of Vedas.

2. Srngaaraveeraadhbhutha chithraroopam

garbhe thrilokaikaniDhim vahanthyaaH

paraavarakreedithakarburaaNi

dhveDhaa abhavath dhourhrdha lakshaNaani

Bearing in her womb the Lord who is the wealth of the three worlds, who

is the form of love, valour and wonder, her signs of pregnancy was

twofold showing the highest and ordinary leela of the Lord.

dhourhrdha lakshaNaani- the signs of her pregnancy

vahanthyaaH- who was carrying

thrailokyaniDhim- the abode of all the three worlds

dhveDhaa- were twofold

karburaaNi-varying

para avara kreeditha-due to his nature of being the Supreme Lord and his

playful activities during his incarnation

chithraroopam-of varied nature

Srngaara veera adhbhutha-consisiting of love, valiance and wonder

Krishnavathara was full of his leelas showing both His parathva,

supremacy and avarathva, the worldly nature. For instance his leeal as

navaneetha chora and in rasakreeda etc. showed his avat rathva while his

role plat yed in the Mhabharatha war, discoursing Gita and his childhood

leelas like uprooting the twintrees, klling the demons , showing the

universe in his mouth etc. displayed his parathva.

DHARMA STHOTHRAM

Part 99.

Govindah, Govidampatih Nammazhwar in his Thiruvaimozhi, first Pathu, describes about worshipping the Thiruvadi(Holy feet ) , second on Kainkaryam, third on Surrendering values, fourth on poor features of the material world, fifth on means of attaining eternity, sixth on removing the obstacles in doing saranagathi. We have observed the Nama Sankeerthanam's fame being found in some place in every chapter (Pathu ) . Now continuing the same in seventh pathu, we can observe all the pasurams in ninth Thiruvaimozhi . This is about the glory of composing the namas as a poem. He says he was made as an instrument to sing in Tamil about His glory as " Ennai thannakki ennal thannai in Thamizh. He was able to write good verses only with the grace as "In kavi en pithu . The gift that he got to write about Him is never to be forgotten. Though he is not fit enough to write anything, Sriman Narayana convinced and elevated Azhwar as Nal in kavi .His simplicity made us to sing in praise of Him and there is no equivalent to Him as par paravu in kavi padum. Amidst many other intelligent poets, he was able to impress Him with much fortune causing him to write the poems with good words and meanings as van kavi padum en vaikuntha nathan.In 7.10. 9, Azhwar says as Navinullum ullathullum thozhillullum navinru , which means his preference is only to go to Thiruvaran vilai and worship Him by uttering the namas with mind, words and action rather than even going to Paramapatham.In the next pasuram also Azhwar confirms his stand on the glory of namas. Glory of namas in

eighth pathu will be dealt in next part. Now, on the meanings of the namas in Sri

vishnu Sahasranamam is continued here.

The 187 th Nama of Govindah is only reverberating in the whole of Tirupathi and Thirumalai though there are other names such as Srinivasan, Malaiappan,Venkateswaran, Balaji, Venkatesan .In our sankalpams we just start it as Asya sri Govinda, Govinda, Govinda sri maha purushasya only by mentioning three times on Govinda nama. Govinda indicates three incarnations of Sriman Narayana as Sri Krishna, Thiruvikrama and Sri Varaha.Andal in Thiruppavai also mentions this Nama Govinda continuously in 27, 28 and 29th pasurams.In Nachiar Thirumozhi also in 1.3, Govindan enpathor per ezhuthi Andal prays to attain the holy lamp of Thiruvenkatam with flowers in bunches, by uttering the namas of Govinda. Govinda nama is found in 58th sloka of sri vishnu Sahasranamam which starts as maha varaho govinda . Periazhwar in his Thirumozhi, repeats the lines Govindan kuzhal kodu uthina pothu in many pasurams in 3.6.which conveys his love towards Sri Krishna in singing the flute and in such a status Govinda is the correct name for the praises. Govinda means the benefactor, recipient of praises from the Devas. He restored the earth that had gone down the pathala loka. So all devas started calling Him as Govinda. He is Indra, or the leader of Devas. With the leadership or the chief of cows,as the protector of cows He is called as Govinda. His plays as Gopala in Gokula are ever cherishing one. Gou is also meant as speech, words. As words get the power from the sages aptly mention Him Govinda. Gou is also meant for vedas, for conferring the Vedas. Everyone praises Him and all in the earth as He always help

us all.

The next 188 th nama is Govidampatih , which denotes the supreme of those who know the Vedas. Again the word gau indicates here for words. He is considered as the master of all words. He is the protector of those who know the words. In Srimad Bagavad Geetha , 15.15 Sri Krishna says "All the Vedas are searching for me". Vedais ca sarvair aham .Sriman Narayana is not only all pervading, but also localized in every individual heart. The purpose of Vedas is to understand the supreme god. Vedas give the direction by which to understand and the process of realizing Him. He is the subject of all the Vedas. He brings about the fruition of the several modes of worship, which is promised in the Vedas. He is in fact, the one who knows the import of the vedas in entirety. We have to consider as Whoever interprets the vedas as signifying any import other than this teaching of God Himself, has to be taken as only he does not understand them. Sri Krishna sets forth the substance of all the Vedas, according to Sri Ramanuja , in the following words. "There are two persons in the world, ksara and Aksara. All the living beings are Ksara, and the unvarying one is Aksara. The highest person is different from both, and is called as Supreme soul ,Paramathma,. He pervades three worlds and maintains them. He is celebrated as Purushothama, or govidampathi , the highest person , both in the primary scriptures, the vedas, and in smritis". Like this Govidampathi, which has pathi in suffix, there are many other namas in Sahasranamam such as gopathi in 495, 592, prajapathi in 69 and 197, methinipathi in 533, sripathi in 603, sathvathampathi in 512.

To be continued......

Arumbuliyur Jagannathan Rangarajan

From the desk of

|| Sri Ranganaatha Mahimai ||

Fourth Kalasam: Atharva Vedam: Part 11

Four Kalasams of Sriranga PraNavAkruthi Vimanam representing Four Vedams

The fourth kalasam on the praNavAkruthi vimAnam represents the Atharva Vedam .

Our Lord is also the ATHARVA VEDA SVARUPI . Let us reflect on selected Atharva Veda Manthrams from the assembly of the total of 5933 Manthrams FOR OUR 18 BRICK KAIMKARYAM FOR THE LORD'S TEMPLE AT POMONA, NY.) Please let Your friends and relatives know about this wonderful home page for Sri RanganathA POmona Temple and encourge them to join in this MahA Kaimkaryam.

THE SACREDNESS OF ATHARVA VEDAM *********************************************

Atharva Vedam is the last of the four VedAs and it was fashionable to consider it as less important than the other three . Fortunately, this view has diminished in importance with time .

This Vedam is closely tied with sages AtharvaNA and AngirA. The literal translation of the name of the above two sages ( Rishis ) have been given as :

Atharvan= holy magic bringing happiness Angiras = hostile or black magic

The manthrams however contain more " theosophic matter" than any other samhithA and it is unfortunate that the Atharva Vedam was not considered as an equal to the other three by the Vedic priests for a long time. The Gopatha BrAhmaNam and the Mundaka Upanishad are associated with Atharva Vedam and house some of the profound thoughts linked to Atharva Vedam .

UCCHISHTA BRAHMAM AS THE COSMIC CREATOR ******************************************************

The concept of Ucchishta Bhrammam ( Final Reality , Sarva Seshi , Akshara Bhramam , the Undecaying Self )is housed in this Vedam . In adition to housing Purusha sUktham like the other three VedAs , Atharva Vedam salutes with great reverence the Cosmic form of the Creator in a glorious hymn known as " Skhamba sUktham "( AV X.7.1-44 ) .The heights of imagination , the sacredness of the conceptions are matchless .

Our Lord Sriman NaarAyaNA is visualized in this Vedam as the Master Weaver , who weaves the entire Universe with His divine thread (tanthu) of Unified Law (rOhithO dhyAvA pruthvee jajAna tathra tanthum ParamEshtee tathAna ) .

Sriman NaarAyaNA , our Lord is conceived as the divine support (Skhambha) that sustains the Universe --the terrestrial ,the interspace and the celestial regions --in the most perfect manner . Great concepts of Mathematics are invoked to describe the way in which our Lord balances the entire creation and holds the six dimensions of space in a marvellous equalibrium ( skhambhO dhAdhAra pravisa: shaDurvee skhambha idham bhuvanamA vivEsa ) . His leela of Creation at the auspicious stage ( Sri Rangam ) has been compared to the weaving of a Cosmic Cloth " with divine woofs and warps , shuttles and pegs , the art of two divine maidens (day and night ) working incessantly in the parameters of Space and Time . What a lofty vision ! What a grand concept that wins over the unified Theory of Realtivity !

We will now choose 18 Atharva Veda manthrams in support of the 18 Brick Kaimkaryam for the constrcution of the House for the Lord at Pomona , NY . Please join with joy in this kaimkaryam and give as much as you can .

Your wealth in every sense - Worldly wealth , spiritual wealth --can only grow with the Blessings of the Divya Dampathis of Srirangam .

The 5933 Manthrams of Atharva Vedam are housed in Twenty KhAndhams . We will pay our salutations to EIGHTEEN OF THE MANTHRAMS from the different KhAndhams in this and the subsequent posting .

1. THE WIFE'S VOW ( PATHIVRATHA DHARMAM ) ****************************************************

idham kanAmi bhEshajammaampasyamabhirhOrudham parAyathO nivarthanamAyatha: prathinandhanam --Atharva Vedam : VII.38.1

( Meaning ) : I , the wife , the Sumangali ,take this scred vow that makes my wedded husband look at me , that deters him from straying afar from me , that bids him to return to me after being away and greet him with affection as he returns to my side .

2. LORD OF THREE SPOKES AND THREE SUPPORTS ********************************************************

tasmin hiraNyayE thrayarE thriprathishTatE tasmin yadh yakshamAthmanvath tadhvai BrahmavidhO vidhu: II ---A.V X.2.32

( Meaning ) : Men deeply conversant with the knowledge about Bhramman know that our Lord , who dwells in the multi-powered soul with three spokes and three supports.

One set of the traid of spokes has been described as STHAANAM (Capacity) , NAAMAM ( Token, Sign ) and JANMAM ( Existence ) . The three supports have been intepreted as KARMA (Action) , UPAASANAA (Contemplation ) and JN~ANAM (knowledge) .

The SthAna VisEshAdhikAram , the Naama SiddhAntham and Janmam as BhagavathA have been covered in the different sections of these postings . Bhagavadh GitA is an epitome of Karma , JN~Ana and Bhakthi YogAs leading to Prapatthi Yogam to acquire Moksham .

All of these concepts ( Tattvams ) are covered in this profound manthram .

3. ETERNAL BHRAMMAM AND ITS ACTIVITIES *************************************************

apAdhagrE samabhavath sO agrE svarAbharath chathushpaadh bhUthvA bhOgya: sarvamAdhattha bhOjanam -----A.V: X.8.21

( Meaning ) : Our Lord , the indivisible , existed before creating this world . He realized perfect joy prior to engaging in the act of creation of His world , just as a soul that experiences after being blessed with Moksham to perform nithya Kaimkaryam in Sri Vaikuntam . Being four-footed , our ruler of the Universe

absorbed the whole universe that He created in Himself as food at the time of MahA praLayam .

While resting in the state of Yoga NidrA at Srirangam , He thinks with Joy about Creation as a LeelA . He protects His creation and at the end of the cycle , protects the worlds by consuming them and releases them in the next cycle (Vatapathra Saayee ).

The reference to Him being four-footed covers the concept of our Lord existing as " PrakAsavAN (with Lustre), ananthavAn (limitless/infinity), JyOthishmAn (Cosmic Intelligence) and AayathanavAn ( Immensity ) . These are the four metaphoric feet of our Lord as conceived by this manthram . He is as the Upanishad visualizes Him : Yesha sEthurvitharaNa : ( He is the immense , intelligent , lustrous Bhramma sEthu that safely gets us across the turbulent seas of samsAram .

4. HOMAGE TO THAT IMMENSE LORD AT THE THREE SANDHIS *********************************************************************

nama: sAyam nama: pratharnamO raathryA namO divA bhavaaya cha sarvaaya chObhAbhyAmakaram nama: --- A.V : XI.2.16

(Meaning) : Salutations to the Lord at evening and at dawn , homage at night , homage by the day (noon). I have paid my humble obesiance to both His mighty powers of creation and dissolution .

5-7: HIS OMNIPOTENCE AND OMNIPRESENCE **************************************************

AgnirAseena utthithOasvinA indra: prAngh thishtan dakshiNA thishtan Yama: prathyangh thishtan dhAthOdangh thishTathsavithA --- A.V: IX .7.19

(Meaning A.V.IX.7.19 ) : In the seated position , He is the sacred Fire and in the standing posiiton , He is Day and Night .

( Comments on A.V. IX.7.19): At ShOlingar , He is Agni as the seated Yogapattai-Narasimhan ; At ThiruviNNagar , He stands as Day and Night at the banks of AhOrAthra PushkaraNi ) .

( Meaning : A.V.IX.7.20&21):Standing Eastwards , He is full of Glory ; standing southwards , He is full of Justice . Standing (facing) westwards, He is the supporter , standing northwards , He is the Creator .

(Comments on A.V.IX.7.20&21): Sri RanganAthA faces southwards ( Therkku Paarkkum RaajA ) . As DharmO VigrahavAn , He is full of justice and blesses VibheeshaNA after destroying RavaNA . He established Dharmam and met out justice . He faces southwards at ThiruvitthuvakkOdu as well to hear the moving prapatthi of KulasEkahra AzhwAr .

At Kaancheepuram , on Garuda Sevai day , He emerges out of the Western gate and always looks westwards as our supporter /rakshakan . Other Divya desams , where He faces west besides Kancheepuram are : ThiruvAli, ThirukkaLvanUr , DwArakai , ThirutthEvanArthogai, Thiru Nandhipura ViNNagaram , ThirunilAtthingaL thundam , Thirup ParamEsvara ViNNagaram , Thirup PaarthanpaLLi , ThiruvaNNvaNDUr , ThiruvAttAru and ThiruvehhA .

At ThiruvallikkENi and many other Divya Desams , He faces eastwards and is full of glory ( Indra: praangh Thishtan ) . At ThiruvallikkENi , he is fullof glory as the paramAchAryA , who gave us the charama slOkam .

At ThirukkOzhi ( UrayUr ) , He faces Northwards as Azhagiya maNavALan , the Creator.

8. SAGUNA BHRAMMAM : SRI VISISHTAADHVAITHIC LORD **************************************************************

UcchishtE naama rUpam chOcchishtE loka aahitha: ucchissta IndrascchAgnisccha visvamantha: samAhitham

( Meaning ) : " GOD CONTAINETH NAME AND FORM , AND THE WORLD . CLOUD AND SUN AND THE WHOLE UNIVERSE ARE COMPRISED WITHIN HIM " . The Saareerika doctrine as elaborated in Srimadh Bhaashyam is covered by this profound manthram .

9. A PRAYER FOR THE VEDA PURUSHAN TO DWELL INSIDE US ********************************************************************

Rg Saama Yajurucchishta udhgeetha : prasthutham sthutham himkAra ucchishtE svara: SaamnO mEdisccha tanmayi ---A.V: XI.7.5

( Meaning ) : The recitation of the Rg , Yajur and Saama Manthrams as well as the chanting of the Saama Saamans by UdhghAthA priest , the Saamans sung by the PrastOtA ( a praiser ) priest at the beginning of the Yaj~nam and the other Saama Saamans recited in laudatory mode , the reverberarations ( hum ) , the tone and the murmur of the Rks and Saamans , ALL REST IN HIM . May He reside in me , the soul .

10. SRI RANGANATHA KAVACHAM ( A.V : XII.3.24 ) *****************************************************

Agni pachan rakshathu tvaa purasthAdh IndrO rakshathu dakshiNathO MaruthvAn VaruNas tvaa dhrumhAddharuNE pratheechyA uttarAth tvaa Soma: sam dhadhaathai

( Meaning ) : May the Omniscient Lord strengthening thee , protect thee from the Eastern direction ; May the Opulent , splendorous Lord guard thee from the Southern direction ; May the supreme Lord support thee from the western direction with His strength and power . May our Lord , the cosmic creator hold thee together from the north .

11. A PRAYER FOR PURIFICATION AND LONG LIFE (AV:XII.2.13) ********************************************************************

asmin vayam samkasukE Agnou riprANi mrujmahE abhUma yaj~niyA: suddhA; pra Na aayugumshi tArishath

(Meaning ): We dissolve our blemishes away with the anugrahm of our Lord , the Omniscient . We have achieved the state of purity in His company and have become qualified to do Yaj~nams . May the benevolent Lord give us long lives !

12. SRI RANGANATHA: SARVA SAAKSHEE ( AV: XIII.2.41) ************************************************************

arvA disa: samacharadh rohithOadhipathir diva: divam samudrAdh bhUmim sarvam bhUtham vi rakshathi

(Meaning): God , the Emperor of light penetrates all regions. He watches over the celestial region , the Oceans and the earth and all the beings , He has created .

13.VEDIC KNOWLEDGE AND SRI RANGANATHA (AV: XV.6.9) *****************************************************************

ruchAm cha vai sa saamnAm cha yajushAm cha BrahmaNasccha priyam dhAma bhavathi ya yEvam vEda

(Meaning): He who is Brhamavidh ( Knower of Brahmman ) becomes the chosen abode of the four VedAs .

14. A PRAYER FOR THE EMBRACE OF THE LORD (AV: XIX.15.4) ********************************************************************

urUm nO lokamanu nEshi vidhvAnthsvar- yajjyOthirabhayam svasthi ugrA ta Indra sthavirasya bAhU upa kshayEma saraNA bruhanthA

(Meaning): O Glorious Lord ! Thou take us by hand to the vast riches , bliss and to Your parama padham , where shines the light of knowledge , perfect peace reigns and one is free form fear of any kind . Your divine arms are strong and powerful . They are steadfast in coming to our rescue; Your arms are firm in lifting us over all dangers . May we be blessed to find ample refuge as PrapannAs in Your strong arms .

15. A CALL FOR LORD'S HELP ( AV: 20.26.1) **********************************************

yOgE yOgE tavasthram vAjE vAjE hjavAmahE sakhayA IndramUthayE

(Meaning): O Lord , As BhagavathAs devoted to Your service , we seek Your help and guidance in every act of meditation undertaken by us ; we seek Your assistance and blessings in every act of acquiring true knowledge about Your commands and SaasthrAs .

16. ACHAARYAA'S COUNSEL TO THE PEOPLE ( AV: 20.48.2) ****************************************************************

anarsarAthim vasudhAmupa sthuhi bhadrA Indrasya rAthaya: sO asya kAmam vidhathO na rOshathi manO dhAnAya chOdhayan

(Meaning): O SamsAri ! worship the Lord , whose gifts are flawless.He is the generous grantor of riches and wealth beyond your imagination. He is VaradrAjan , the king of boon-givers . Those boons are the most auspicious and they are bountiful . He is the Lord of immeasurable fortunes . He does not turn down the wishes of His devotees in anger, but He has vowed to grant the boons that you seek .

17. ACHAARYAA'S DESCRIPTION OF THE MIGHTY LORD (AV:20.50.1) *************************************************************************

YyO Adhribhith prathamajA ruthAvA BruhaspathirAngirasO havishmAn dvibarhjmA prAgarmasathpithA na aa rodhasee vrushabhO rOraveethi

(Meaninmg): Our Lord ( Sri RanganaathA ) is the great protector of His vast universe. He is the Master of the Vedic knowledge . He is the banisher of the dark clouds of vipareetha j~nanam and evil. He is the First revealer ( prathamAchAryaa) . He is indeed the ordainer and the regulator of the laws of nature . He is the one , who enters the created beings as antharyAmi Brahmmam . He is the one , who supplies the nourishment to the embryo in the mother's womb and food to the thErai inside the stone . He is firmly positioned in Heaven and Earth. He is resolutely linked to devotees , knowledge and action . He is the One , who provides the heat and light to the burning Sun . He is our protector and nourisher like a father to His children and showers His blessings on us unfailingly . Hark ! Listen ! He loudly proclaims His instructions all around the earth and Heavens through His AchAryAs and sends His nithyasUris as His messengers to help us reach Him .

18. SVASTHI MANTHRAM (AV: XX.CXLIII.8 )

In this manthram before the very last manthram of Atharva Vedam , benedictions to the world and its beings are housed and an appeal is made to follow the saastraic injnctions of our Lord RanganAthA :

madhumatheerOshadheer dhyAva aapO madhumannO bhavathanthariksham KshEthrasya pathirmadhumannO asthvarishyanthO anvEnam charEma

(Meaning): May the Oushadhis ( plants and medicinal herbs) be sweet and efficacious to us ! May the Heavens , the waters and the mid-regions be all sweet , healthful and invigorating for us ! May the producer of food be sweet, friendly and helpful to us ! Let us follow our Lord and engage in acts that please Him and stay away from acts that displease Him , perform Prapatthi and be free from the disease of SamsAram and chase away all of our troubles !

With this crescendo of a prayer , Atharva Vedam comes to a close .

May the Lord of Srirangam accept this offering and sprinkle us with the pavithra theertham from His four Veda Kalasams and provide us the wisdom and strength to complete His Aalaya NirmANa kaimkaryam at Pomona, New York .

Sri Ranganaatha ParabrahmaNE nama: Oppiliappan Koil VaradachAri SadagOpan