om namo bhagavathe vishvak senaya...
TRANSCRIPT
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OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA :
SRIVAISHNAVISM
No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.
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Estd : 07 05 -2004.
Issue dated 18-10-2009.
. editor : poigaiadianswamigal.
Sub editor : sridhara srinivasan.
Flower : 5 petal : 20.
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From the desk of
|| Mama vartma : Our pUrvAchAryAL's comments ||
It is amazing that GeethAchAryan used the exact paadham in two different chapters of GitA. It is therefore a challenge to understand the text and the context.
AlavandhAr was the first one to cover the commentary on the essence of GitA in his
GithArtha Sangraham (GS).The postings on the above sacred text are in the Bhakthi archives. Sri RaamAnujA's GitA Bhashyam is an elaboration of AlavandAr's GS. Swami Desikan gave
us two commentaries on GitA , one in Tamil (GS) and another in Sanskrit known as Taatparya Chandrikai.
I will cover Sri RamAnujA's comments first and then Swami Desikan"s. You had also asked about the meaning of Varthma. It has two meanings. Mama Varthma means my path or way
and also means my svabhAvam or natural disposition. The first meaning is applicable for the slOkam line in the third chapter and the second meaning is applicable for the slOkam line in
the fourth chapter, when every thing else remains same.
The word varthman arises from Vr*uth+maninn suggesting a way, a road, a path, a passage or
a track or a course and finally an established or prescribed usage or course of conduct.
SlOKam 3.23
yadhi hyAham na varthEyam jAthu karmaNatandhritha: I
mama varthmAnuvartanthE manushyA : Paartha sarvasa : II
In the previous slOkA (3. 22), GeethAchAryan stated: O ArjunA ! for Me, there is nothing in
all the three worlds that ought to be accomplished , nor is there anything unacquired that ought to be acquired . YET I GO ON WORKING (i.e., I keep on working for the protection
of the world although there is nothing whatever for Me to achieve. Even though there is nothing yet to be acquired by Me through work, I go on working).
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In the verse of interest to us (3.23), he continues with the thought of his working. Here, He
says " If I did not continue to work unwearied, O ArjunA , men would follow My path thinking that is the correct way ".
RaamAnjuA's commentary
********************** Here, our Lord points out that He is SarvEsvaran , sathya sankalpan (whose will is always
true) and He is born as the son of Vasudeva out of His own volition to help the world (Loka ujjeevanArtham). He states that He has to continue to work unwearied as the son of the noble
Vasudeva in a way suitable (prescribed) for the son of such an illustrious family. The Lord says that if He takes it easy and slackens by not performing His duties assidously, the human
beings with imperfect knowledge will think that it is the real way and will follow Him . Through that act of imitation, they will end up in NarakA by failing to do what ought to be
done and also because of the sin arising from the abandonment of their prescribed duties.
Swami Desikan"s comments
************************ All the SaasthrAs are my command. Hence I do not need to be subservient to them. For
those, who are under the influence of karmAs (karmavasyAs), they have no choice but to obey the saastraic injunctions.
When I incarnate out of My own will, I am not bound to observe these injunctions like the karmavasyAs and yet I follow the dharmAnushtAnams prescribed by Me for others without
let. If I follow that path, is there any choice for the earthlings? If I do not follow that prescribed path, then they will stray thinking that this is the right way and end up with
disastrous consequences thru the neglect of their duties.
Athandritha: is an important word here meaning "unwearied" and without slack. If I do not
stay the course of the prescribed duties befitting the varNAsrama dharmAs ( Yadhi na varthEyam ), then manushyA: (those, who look to the righteous ones to follow their path ) ,
would fully follow My path ( Sarvasa : mama varthma anuvarthanthE ) and end up in disaster.
SlOkam 4.11 ***********
This is a celebrated slOkam of GitA:
yE yathA maam PRAPADHYANTHE
taamstathaiva bhajAmyaham I mama varthmAnuvarthanthE
manushyA: Paartha sarvasa: II
RaamAnujA's commentary
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yE math samAsryaNa apEkshA yathA , yEna prakArENa
svApEkshAnurUpam maam sankalpya prapadhyanthE , samAsrayanthE , thaann prathi tathaiva tanmaneeshitha
prakArENa bhajAmi maam darsayAmi .
" whoever desirous of resorting to me , in whatever manner they think of Me according to
their inclinations and take refuge in Me,i.e., resort to Me --I favour them in the same manner as desired by them ; I reveal Myself to them.
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Kimathra BahunA ? ( Why say much here ? why elaborate further on this point ? )
sarvE manushyA : madhanuvarthanaika manOrathA
mama VARTHMA mathsvabhAvam sarvam yOginAm vaangmanasAgOcharam api svakeeyai:
chakshuradhikaraNai: sarvasa: svaapEkshithai : sarva prakArai: anubhUya anuvarthanthE .
(Meaning): All men , who have made up their mind to follow Me do experience Me with their very eyes and other sensory organs in every manner desired by them. My form is acccessible
to them readily , even if it is beyond the reach of the speech and thought of yOgis generally.
Swami Desikan"s comments:
*************************
Swami Desikan explains that it is the guNAdhisayam ( wonderous quality of the KalyANa
guNam of the Lord ) that makes Him responsive to the wishes of those , who approach Him with their own prayers and selected ways.
This flexibility of the Lord to respond to the wishes of bhakthAs approaching Him through
different routes and choices is a doctrine celebrated by the Sathapatha BrAhmaNam ( tham yathA yathOpaasathE tadhEva Bhavathi ). The above -quoted scripture says that BhagavAn
takes the form desired by the human beings worshipping Him in whatever way they wish to see Him.
Some wish Him to go as a messenger to the court of DuryOdhanA, some want Him to graze the cows, some wish Him to perform raasakreetA and play the flute. The Lord says that He
obliges them all and takes on these different roles in response to their wishes. He states further that His body, which is not easily seen or comprehended even by parama yOgis
becomes visible and accessible during the avathArams in response to the request of the people approaching Him in the manner elected by them. Even His appearance to bless us as
ArchA mUrthys of different divya dEsams will fit in this category of His flexible response to the wishes of the people approaching Him in their own ways guided by their predispositions.
yE yathA maam prapadhyanthE taan aham tathA yEva bhajAmi ( In which ever way , anyone , who desires Me and reach towards Me , I reach them in the way they wished. I make them
enjoy Me in the same way they visualized Me and worshipped Me.
Paartha ! ManushyA : Sarvasa: mama vathma anuvarthanthE ( O ArjunA ! Therefore through
this willing rsponsiveness of Mine , every one , who who approached Me in whatever way get the fulfillment of their wishes through the enjoyment of My svabhAvam and thus attain the
supreme status of Moksham ).
In the slOkam 3.23, the Lord explained why He has to perform His duties so that people do
not slack off and end in Narakam; here, he says that the enjoyment of His svabhAvam yields readily the supreme purushArtham.
He underlines His Bhaktha Sulabhatvam here. These two identical sections found in chapters III and IV have the same thread running through them (viz)., sowlabhyam and bhaktha
dhAkshiNyam.
Sri GeethAchAryan ThiruvadigaLE SaraNam Oppiliappan Koil VaradAchAri sadagopan
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srivaishnavism
LETTERS FROM OUR READERS.
ABOUT vairagya panjakam : Swami Pramadham Miga Miga Arumai Dasan Navalpakkam Jagannathan Krishna
Dear Swamin, adiyen went to Mambalam yesterday for discussion to publish series of sanskrit
books. Adiyen have published few books before 2000 and they should be reproduced and for
marketing in schools. Dasan
Govindarajan
2009/10/8 Parthasarathy Srinivasan
DEAR READERS,
PLEASE SEND YOUR COMMENTS ABOUT THIS MAGAZINE ;
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srivaishnavism
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3. WHO IS NARAYANAN ? WHY WE HAVE TO SURRENDER
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SRIVAISHNAVISM
Pl pray for my son K Sridhar aged 39 years, Anusham Bharatwaja for his early marriage as he is still a Bachelor. He is employed as PG lecturer in Ethiopia. Adiyen
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Dearsir IAM SUDARSANAM PRACTISINGCHARTERED ACCONUNTANAT AT SRIRANGAM TRICHIRAPPALLI.
VERY GLAD TO NOTE THAT U R PROPSED TO PRAYER FOR ALL. NAME S.SUDARSANAM GOTHRAM KOWSIKAM STAR JYESTA PURPOSE EARLY MARRIAGE KINDLY PRAY FOR THE ABOVE. WITH THE BLEESINGS OF SRIMATH ANDAVAN IWISH PAYER WILL BRING SUCCESS TO OUR COMMUNNITIES
WITH REGARDS SUDARSANAMS
Respected Sir,
Request prayers for my brother-in-law, K.R. Kailasanathan, Uthiradam, Vadhoola Gothram who
underwent liver transplant in March 2009. With the blessings of Malolan and the Holy Jeer of
Ahobila Matt who prayed and blessed him with his Palamanthrakshathai and also completed
saranagathi prayers to Malolan, Kailash is recovering from this major surgery. He is still suffering
from various infections and also running low on finances. We pray to Malolan to come to his rescue
again and cure him fully and enable him to get back to employment.
Many Thanks
Padma Krishnamurthy
You can also send your grievances to : [email protected].
mailto:[email protected]
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SRIVAISHNAVISM
971 PRAPITHAAMAHAH: ONE WHO IS THE FATHER OF BRAHMA, GRANDFATHER TO ALL.
972 YAJNAH: ONE WHO IS IN THE FORM OF YAGNA.
973 YAJNAAPATHIH: ONE WHO IS THE PROTECTGOR AND THE MASTER OF YAJNAAS. GEETHA
SAYS; I AM THE ENJYER AND THE MASTER OF ALL YAJNAAS.
974 YAJVAA: ONE WHO MANIFESTS AS THE PERFORMER OF A YAJNA.
975 YAJNAANGAH: ALL THE PARTS OF HIS BODY AS THE INCARNATE COSMIC BOAR ARE
IDENTIFIED WITH THE PARTS OF A YAJNAA.
976 YAJNA VAHANAH: ONE WHO SUPPORTS THE YAJNAS WHICH YIELD VARIOUS FRUITS.
105
977 YAJNABRIDH: HE IS SO CALLED, BECAUSE HE IS THE PROTECTOR AND SUPPORTER OF
YAJNAAS.
978 YAJNAKRIDH: ONE WHO PERFORMS YAJNA AT THE BEGINNING AND THE END OF THE
WORLD.
979 YAJNEE: ONE WHO IS THE PRINCIPAL (AS CONTRASTED WITH THE ACCESSORIES) OF YAJNA
WHICH IS HIS OWN ADORATION.
980 YAJNABHUK: ONE WHO IS THE ENJOYER OF YAJNAAS.
981 YAJNA SAADHANAH: ONE TO WHOM THE YAJNAAS IS THE APPROACH
OR TO BE REACHED THRO SACRIFICE (YAJNAAS).
982 YAJNAANTHAKRIDH: ONE WHO COMPLETE THE SACRIFICE ON ONE
WHO IS THE END OR FRUITS OF YAJNAA.
NAAMAAS WILL CONTINUE
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VEDANTHA DESIKA 111- Part 4.
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Sri Vedanta Desikan , the greatest star in the spiritual horizon of SriVaishnava
sampradaya Visishtadwaita philosophy after Sri Ramanujar, has dedicated his life
for this and acclaimed a lot. His main aim was to establish a firm ground for
teachings of both Ramanuja and Nammalwar through his writings both in sanskrit
and in Tamil in various forms of drama, poem, lyrics and even in commentaries. As
in Taniyan before Desika Prabhandam recitation, ("Oronru thane amaiyadho
Dharaniyil Vazhvorkku Vanerap PomaLavum Vazhvu " ) a person who desires to
ascend up to the Heavens, even a single statement of the great Acharya, uttered by
him for the benefit of humanity would be sufficient to lift him up to his desired goal .
When Swamy Desikan authored many precious articles, we can try to understand
something in brief every week in this article.
11.KAAMAASIKASHTAKAM :
Kaamaasikashtakam is with 8 slokas on KamaasikaaNarasimhan(Mukunda
Narayanan ) ,presiding deity in Thiruvelukkai.'Vel'denotes "by One's own
will"'irukkai' is ' seated or located'. Since this place by His own will, it is called 'tiru
vel irukkai. ' Kama ' means 'by His own will', Asika' is being seated, ashtakam is
with 8 Slokas.In 9th sloka(palasruthi ) he states that if one chants this stotram even
once with faith and devotion,he is sure to be forgiven of his sins even if it is huge like
elephants, and he is to be bestowed with all benefits he seeks.
In the first sloka itself , Swamy Desikan's Mangala Sasanam conveying as Jeeyath
,says Lord with His lion face and human body and great full of wonders of neither a
lion nor man described as 'Kascchith Ascchith Adhbhuta Kesaree ' and He being
celebrated in upanishads (last part of vedas) as Srutheenaam Uttaram Bhagam .
He further says as Kaamaasikaa Narasimhan has three eyes, which are in the form of
the Sun, Moon and Agni, and He is the only one who can remove our tapa-traya-s, of
Adhyatmikam - (physically ill, fear ,anger, desire, fear, etc), Adhi bhaudikam (ills
from animals and humans )Adhi daivikam (cold, heat, storm rain ). Lord is the only
true relative we all have (bandhum akhilasya
jantoh).His hands compete with one another
to protect devotees,
He appeared out of the Pillar in his palace with
the frightening swirl for the injustices to His
devotee, but with lotus eyes fell with mercy on
Prahlaada, showing limitless compassion.
In 8th sloka Swamy Desikan even commands
as Tvayi Rakshathi Rakshakai kim Anyai
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Tvayi Chaarakshathi Rakshakai kim Ananyai and questions as " When You are
resolved to protect some one, where is the need to seek the protection of other Gods?
When You are resolved not to protect some one, which other God is capable of
protecting us? There is no one. Knowing this fundamental truth, I have resolved to
offer my saranaagathi at your lotus feet alone that rest at the banks of Vegavathi
river".
Thus Saranagathi is well expressed in this stotram in short and sweet.
12. SRI SUDARSANA ASHTAKAM:
Sri Sudarsanashtagam by Sri Vedanta Desikn is a great devotional, musical,
remedial, meaningful stotram with 8 slokams and palasruthi as usual in the end.
The last The last lines of every verse as "Jaya Jaya Sri Sudarsana, Jaya Jaya Sri
Sudarsana "(Victory and Victory to you, oh, Sudarshana,Victory and Victory to you,
oh, Sudarshana,) is sure to give joy and inspiration to all persons while chanting. His
prayers made in this stotra were answered and the place was freed from the epidemic
and people resettled there as before. This stotram can be recited in homes, daily when
some one has fever or illness of other kinds, and everyone should note all Prayers
were answered to Swamy Desikan. In last verse itself He has quoted that if one reads
he would be fulfilled with all desires ,removing any obstacles because of glorious boon
granting powers of the Lord. In 7th sloka Mahita Sampath Sadhakshara
,Vihitasampath Shatakshara Shatarachakra Pratisishtita ,Sakala Tattva Prathishtita
,vividha sankalpa sankalpaka kalpaka ,vibhuda sankalpa kalpaka , He says, with the
wealth of righteous knowledge, blessings with the unperishable wealth of Moksham
when they seek refuge at HIS feet is possible. By recting the six
letter mantra, one can get incomparable wealth. When
Yantra of six corners formed by two intersecting triangles with
His image in its epicentre is worshipped,He pervades and
grant the boons. In general Swamy Desikan confirms in this
stotra that devotees are benifitted in these ways.
1. worshippers cross 'shoreless' ocean of Samsara and free from cycles of births and
deaths 2. All the sins of those who approach Him as their refuge gets minimised. 3.
Sure of obtaining Blessings with the knowledge about the righteous conduct as in
Vedas.4. Lord will Come to the rescue of those ,who seek His protection . 5. Growth
of the evil-minded persons is arrested and destroyed down to their roots.6. Removal
of false knowledge invading the minds of those ,who seek refuge in Him is
possible.8. Great compassion shown to devotees , when they worship through Yantra
and Mantra.
13. SRI ASHTA BUJASHTAGAM:
Sri Ashtabujashtagam is ten slokas on Sri
Ashtabujaperumal (God in eight hands ) of
Kanchipuram, the holy temple called
Attabuyakaram. Swamy Desikan praises Sriman
Narayanan's Aiswarya, Sausilya, Moksham and
there is nothing else and nobody else to attain
moksha. This stotram conveys the basics of
Prabatti . In the ten slokas, one sloka for each of
the eight arms is praised, with palasruthi in the end.
In the very first sloka, Swami Desikan performs Saranagati with the prayer:
"ashtabhujam prapadye". In the sloka, Gajendra raksha thvaritham bhavantham
Swami Desikan quotes Gajendra being attacked by the crocodile and compare it with
our lives being attacked and torn apart by our senses and dragged towards them on
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all sides like dragging by crocodiles. He sought the mercy and protection of God like
Peyazhwar's pasuram in Moondram Thiruvandathi (99) 'Astabuyagarathan
agnnanru kuttathu kol muthal ai thunja'.
In sloka 5 , bhayam kutah syat tvayi sanukampe, raksha kutah syat tvayi jataroshe.
This again is one more reason for prapatti at the feet of Lord Narayana alone. None
of the efforts that we may undertake, such as worshipping the anya devata-s, will be
of any use if He does not offer His protection. If He decides to protect us, with Periya
Piratti (Mahalakshmi) standing in support of us by His side constantly, it does not
matter what other efforts we undertake (tvayi pravrtte mama kim prayasaih,
tvayyapravrtte mama kim prayasaih). Thus He says in sloka 6 as above , is the only
upaya, and there is no other upaya for moksha. In sloka 10 Vedanta Desika attributes
the doubling of the Lord's hands (from four to eight) to the Lord's hurry and
eagerness to afford protection to those who have sought refuge in Him. This stotra it
is stated will be of help to those who have performed prapatti and become prapannas,
and also to those who desire to become prapannas .Swami Desikan travelled to Sri
Varadaraja's temple for his mangalasasanam from his home in Tuppul, he always
passed through Sri Ashtabhujam and Sri Yathokthakari temples. The Lord of
Ashtabujam thus felt happy for His bhakthan Swamy Desikan's Ashtabhuja
Ashtagam stotram .
14. SRI SHODASAYUTHA STHOTHRAM :
Swamy Desikan composed this Stotram describing Sri Sudarshana holding 16
weapons in His sixteen hands (Eight hands on each side of His Body). That rare form
of Sudarshanar responded to Swamy Desikan's prayer
immediately and banished the poisonous fever from
Tiruputkuzhi . This stotra elaborates the greatness and
glory of Sudarsana by singing about the weapons which
Sudarsana wields.
In the Shodasha Ayudha stotram, Desika refers to the
16 weapons adorning the Lord, the first among them
being Sudarshana Himself. He seeks the protection of
devotees and the destruction of their enemies. He concludes by describing Him as the
source of all weapons.Sri Sudarsana has the following 16 weapons in His 16
hands.1)Chakram (2)Parasu/Mazhu/a type of axe (3)Lance /Kuntha:(4)Dhandam
(5)Ankusam or goad (6) Sathamukhaagni (7)Sword(8) Spear
(9)Paanjajanyam/Sankham (10)Bow (11)Noose/Paasam (12)Plough (13)Vajram
(14)Mace/Gadhai (15)Pestle/Ulakkai and (16)Soolam .
This Stotram consists prayer to Lord in the form of second person as " May He
(Sudrasanan) protect You!" .The first of the 19 slokams of Shodasha ayudha Stotram
refers to the sixteen aayudhams (weapons) adorned by Sri Sudarsana . In the very
first sloka itself He seeks as "May Sri Sudarshanan served by Sixteen weapons
respond to your prayers for relief from the poisonous fever!". In 18th slokam
Sudarsano viswam ayuthai shodasayuth tells how Sri Sudarshana is the source of all
types of weaponry in the world and prays for His protection:
Acharya sarva bouman wrote a lot. I am trying to continue with HIS Grace........
Arumbuliyur Jagannathan Rangarajan
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PANJANGAM.
FOR THE PERIOD FROM IYPPASI 02 nd To IYPPASI 08 th.
19-10-2009 MON IYPPASI 02 DHVIDHIYAI A / M SVAATHI
20-10-2009 TUE IYPPASI 03 THRIDHIYAI M / S VISAKAM
2110-2009 WED IYPPASI 04 CHATHURTHI S ANUSHAM
22-10-2009 THU IYPPASI 05 PANCHAMI S KETTAI
23-10-2009 FRI IYPPASI 06 ATHITHI A / S MOOLAM..
24-10-2009 SAT IYPPASI 07 SASHTI S POORADAM..
25-10-2009 SUN IYPPASI 08 SAPTHAMI S / A UTHRAADAM..
23-10-2009 FRI MANAVAALAMAMUNIGAL THIRU NAKSHATHIRAM.
24-10-2009 SAT SENAI MUDALI VAARSHIKAM.
SUBHA DHINANGAL :
21-10-2009 WED STAR / ANUSHAM; LAG / KANYA; TIME : 5.00 TO 6.30 A.M. ( IST ).
25-10-2009 SUN STAR / POORAADAM; LAG / THULA; TIME : 6.30 TO 7.30 A.M.
DASAN,
POIGAIADIAN.
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SRIVAISHNAVISM
SRIMADH BHAAGAVATHAM.
ONE DAY EARLY MORNING BALARAMA AND KRISHNA , WITH HIS
FRIENDS WENT TO THE FOREST WITH FOOD PREPARED BY THEIR
MOTHERS FOR VANABOJANAM .
AGAASURAN TOOK A SHAPE OF A BIG PYTHON AND WAS LYING WITH
HIS MOUTH OPEND LIKE A CAVE.
THE BOYS COULD NOT SEE HIS FACE HIS FIGURE WAS HUGE.
HENCE THEY THOUGHT THAT WAS A MOUNTAIN CAVE.
THEY ENTERED INSIDE THAT MOUTH WITH YHEIR CATTLES.
KRISHNA COMING AT A DISTANCE NOTICED THIS .
HE DECIDED TO SAVE THEM.
HE ALSO ENTERED IN HIS MOUTH AS IF HE IS NOT AWARE.
THE DEMON WAS ALSO WAITING FOR KRISHNA TO ENTER IN INTO HIS
MOUTH.
IMMEDIATELY HE CLOSED HIS MOUTH.
DEVAS WHO WERE WATCHING FROM THE SKY WERE WORRIED THAT
PYTHON MAY EAT THEM.
BUT ON THE CONTRARY, AS SOON AS KRISHNA ENTERED IN HIS MOUTH
TOOK A BIG SHAPE AND HE DID NOT ALLOWED THE SNAKE TO CLOSE
HIS MOUTH.
THE DEMON AGAASURAN WAS UNABLE TO BREATH.
HE ROLLED DOWN ON THE FLOOR AND TRIED HIS LEVEL BEST TO SPIT
KRISHNA OUT.
BUT KRISHNA DID NOT GAVE HIM THE CHANCE FOR THAT.
HENCE THE DEMON FELL ON THE GROUND AND DEAD.
THEN KRISHNA GAVE LIFE TO THE CHILDREN AND CATTLES WHO WERE
SOONED IN THE STOMECH OF THE PYTHON, AND SENT THEM OUT FROM
HIS STOMECH.
HE ALSO CAME OUT. ON SEEING THIS DEVAS SHOWERED THE FLOWERS
ON HIM FROM THE SKY.
WHAT HAPPENED ?
WE WILL SEE NEXT WEEK.
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SRIVAISHNAVISM
PALSUVAI VIRUNDHU.
Dear Bagavathas,
As you may be aware Kinchitkaram Trust Chennai is organizing Sri Geeta
Krishna Anubhava Yatra from 1st Oto 15th October. As part of this yatra, the
concluding session of upanyasam capturing the gist of all the 18 chapters of
Bagavad Gita by Velukkudi Sri U Ve Krishnan swamy (being telecast on DD
Podhigai for the past two and half years) took place on the evening of 8th and
mass recitation of Gita and Vishnu sahasranamam on 9th morning at
Kurukshetra/ Jyotisar. More than 4000 persons participated in this. Small video
clips capturing the events have been uploaded as per the links below
This will be of benefit to those who could not participate in the said event
http://www.youtube. com/watch? v=yx_gX6v4IhI portion relating to 18th chapter mass recitation
of Gita at Jyotisar
http://www.youtube. com/watch? v=tT9AlfIHlJc mass recitation of sahasranamam- initial slokas
http://www.youtube. com/watch? v=9wDo-0pJi0Q portions of gita sattrumurai upanyasam
initial part -before sunset with day light at about 6pm
http://www.youtube. com/watch? v=gh9BcMp8DFs gita sattrumurai later part - after sunset
with lighting
dasan
t e s varadhan newdelhi
Adiyen
Adiyen Had a Bhagyam Of Uploading the Photos of Lecture-demo on Vedas and Research
by Veda Varidhi Sri. U.Ve. P. Ramanujachariar Swami and also Our SriSannidhi
Srikaryam swamies Pazhaveri Sathakopacharyar swamies SatAbhishekam.
http://picasaweb. google.com/ home
Dhaasan
http://www.youtube.com/watch?v=yx_gX6v4IhIhttp://www.youtube.com/watch?v=tT9AlfIHlJchttp://www.youtube.com/watch?v=9wDo-0pJi0Qhttp://www.youtube.com/watch?v=gh9BcMp8DFshttp://picasaweb.google.com/home
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Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrImateSrIvaNSathak opa SrIranganAtha yatIndra mahA deSikaya nama:
Nadadur.Narayanan. Srivatsan
Adiyen
I hope every one knows about parakalamutt which is one of the oldest mutt like ahobilamuut. which is
presently in a very bad status that to the head office and the main branch which is at mysore.
Adiyen Have a request with all the group members and also other bhagavathas to help parakalamutt
in the reconstruction of the kankaryaparas quaters in Mysore (karnataka Dist) i am here by enclosing
the link of the status of the houses in the present status.
Request everyone To please libarely contribute in get the gr8 mutt to a very glories and colour full
status.
http://picasaweb. google.com/ vasuda.vasuk/ ParakalaMuttStat us#
Dhaasan.
.
. .
. , .
University of California, Los Angeles (UCLA) : Brahmans, Society and the State in Colonial and Post-colonial Tamilnadu by
Professor Chris Fuller, London School of Economics
http://picasaweb.google.com/vasuda.vasuk/ParakalaMuttStatus
-
*A CISA seminar. Brahmans, the traditional caste elite of Tamilnadu, who
make up no more than 2.5 per cent of its population, are very
well-represented in the IT industry...*
Wednesday, October 14, 2009
2:00 PM - 4:00 PM
10383 Bunche Hall
Los Angeles,
Brahmans, the traditional caste elite of Tamilnadu, who make up no more than
2.5 per cent of its population, are very well-represented in the IT industry
and are now among the leading mobile service people of todays global
economy. Tamil Brahmans, however, have been unusually successful in the
modern world of educated, professional employment from the nineteenth
century to the present day, and this paper looks at why this has been so. It
argues that a combination of factors, some more obvious than others, all
have to be taken into account in explaining Brahman success; most of these
factors have been discussed previously, but the literature has tended to
focus on some at the expense of others. The first factor is actually
anti-Brahmanism and the reservations system, which have encouraged or forced
Brahmans to look for new opportunities, often outside Tamilnadu. A second
factor is the legacy of caste traditions of education and learning, and the
Brahmans modern educational success. A third factor is the unusual facility
with which Brahmans migrated from village to city and further afield, and
then became urbanised quickly. A fourth factor is significant change in the
status of women among Tamil Brahmans over the last hundred years. A fifth
factor pertains to the Brahmans position in the social structure and their
relationships with other castes, in both rural and urban areas. All these
factors, which interact with each other, are also constitutive of the
Brahmans changing relationship with society and the state during the
colonial and post-colonial periods.
About the Speaker:
Chris Fuller is Emeritus Professor of Anthropology at the London School of
Economics. His first fieldwork (1971-2) was in Kerala among the Nayars and
the Syrian Christians, and his work particularly focused on kinship among
the Nayars, famous for their matriliny. In 1976, Fuller started field
research in the great temple of Madurai in Tamilnadu, which is dedicated to
the Hindu goddess Minakshi. During the next twenty-five years, he
periodically visited the temple to study the priests, whose lives changed
radically during that time, although he also did extensive research on the
temples highly elaborate ritual cycle. From 2003-2005, with other
colleagues in LSE, Fuller worked on a major research project on regionalism,
nationalism and globalisation in India, and his research focused on
middle-class company managers and software professionals in the city of
Chennai (Madras). From 2005-08, with Haripriya Narasimhan, he carried out a
research project on a group of Tamil Brahmans, focusing on this traditional
elites modern transformation into a migratory, urbanised, trans-national
community. Fuller has also researched and written extensively on popular
Hinduism and Hindu nationalism, the caste system, the anthropology of the
state and other topics.
Selected publications
- 2008 (with Haripriya Narasimhan) From landlords to software engineers:
migration and urbanization among Tamil Brahmans.*Comparati ve Studies in
Society and History* 50: 170-96.
- 2008 (with Haripriya Narasimhan) Companionate marriage in India: the
changing marriage system in a middle-class Brahman subcaste. *Journal of
the Royal Anthropological Institute* (N.S.) 14: 736-54.
-
- 2007. (with Haripriya Narasimhan) Information technology professionals
and the new-rich middle class in Chennai (Madras). *Modern Asian Studies*,
41 (1), pp. 121-150.
- 2005. (co-edited with Jackie Assayag) *Globalizing India: Perspectives
from below
*. London: Anthem Press.
- 2003. * The renewal of the priesthood: Modernity and traditionalism in
a South Indian temple
*. Princeton: Princeton University Press.
- 2004. *The camphor flame: Popular Hinduism and Indian
society
*. Princeton: Princeton University Press. (Revised and expanded edition.)
- 1984. *Servants of the goddess: The priests of a South Indian temple*.
Cambridge: Cambridge University Press.
*Cost: Free Seminar*
For more information please contact
Juliana Espinosa
Tel: 310-206-2654
c...@international. ucla.edu
www.international. ucla.edu/ southasia
*Sponsor(s): * Asia Institute , Center for India
and South Asia ,
History
OM NAMO NARAYANAYA
Dear Bhagavathaas,
ADIYEN is blessed by Lord Ranganatha many times in many ways AND also with his DARSHAN,
SANNIDHI, TIRUVADI SEVAI. However every time it is new and fresh. Give huge amount of "DAIVA
BALAM" (Divine strength). It is my bhagyam to share this with these devout groups.
This is Friday just before DASARA. My self and my younger daughter started for SRIRANGAM at 3
PM from our residence. The weather was pleasant with refreshing wind and little cloudy and the
journey went through green fields of paddy around LALGUDI . There is little doubt the
environment is because of Lord Ranganatha blessing the area, and probably the weather is His
direct creation or through the efforts of irrigation departpent which is motivated by Him over
past sevaral years from times of kings till today's government.
As I always expressed there is definite surprise every time you go there and the SANNIDHI gives
add-on strengths.This time too, there was disappointment. We are not able to see the TIRU VADI
of Lord and He is covered by a white cloth curtain from neck to feet. I enquired to SWAMI there
with a one of disappointment, who could sense my concern and asked me to come again a day
before DIWALI for the darshan of Lord's LOTUS FEET. This time it is only NETHRA DARSANAM (See
His Thamarai Kann, with no ALANKAARAMS) . This too was a blessing. Quckly we finished His
SEVAI with SRIPAADA TEERTHAM, TULASI and quickly moved to THAYAAR SANNIDHI.
To our surprise, there was big queue and barricades constructed for PAID SEVAI and FREE
DARSHAN. The cost is very marginal just Rs 5/- and the difference in time for "DARSHAN" is also
very marginal about 15 minutes. But both Main shrine and Thayaar Sannidhi closes at 6 PM for
about one hour. So we have some tension whether Lord and Thayaar has wished us and granted.
http://www.anthempress.com/product_info.php?cPath=121&products_id=206&osCsid=f52db6134ae6419645fe80b2fe2f98f6http://www.anthempress.com/product_info.php?cPath=121&products_id=206&osCsid=f52db6134ae6419645fe80b2fe2f98f6http://www.pupress.princeton.edu/titles/7677.htmlhttp://www.pupress.princeton.edu/titles/7823.htmlhttp://groups.google.co.kr/groups/unlock?hl=ta&_done=/group/mintamil/browse_thread/thread/107054f98953e560%3Fhl%3Dta&msg=9a09aafe12df1984http://www.international.ucla.edu/southasiahttp://www.asia.ucla.edu/http://www.international.ucla.edu/southasiahttp://www.sscnet.ucla.edu/history
-
This too is fine because we always think of the divine Parents who are ever merciful to ALL of US.
When we see the main shrine at THAYAAR, that was closed. However UTHSAVAR is present at
CHANDANA Mandapam, which is recently GOLD plated and lighted with bright YELLOW light. The
glitter of THAYAAR TIRUVADI and the MANDAP is for ever to us in the life.
This is BHAGYAM for our eyes and my sincere thanks to every one involved for their efforts
towards this BLISS.
ADIYEN has the BHAGYA of His SANNIDHI once again after couls days on 28 SEP 2009, along with
my SON and Daughter-in- law, who came to INDIA on a pleasant surpise CALL from Lord
RANGANATHA.
Thanking you ALL for your time in reading this.
Lord Ranganatha shall bless ALL of US.
Ever humble to ALL devotees - Peesapati V V Seetharama Chari
Website - www.etemples. net
MAAMEKAM SARANAM VRAJA
_,_
ADIYEN
ATTACHING HEREWITH THE PAVITROTHSAVAM AND ANNAKOOT UTHSAVAM
PATRIKAI
DASAN
KESAVAN - 09820887880
SRIRANGAM SRIMAD ANDAVAN PERIASHRAMAM
SRI BALAJI MANDIR
DOMBIVLI EAST - 421201
DIST.THANE
PHONE: 0251-2453081
OTHER CONTACTS:9820887880 ,9833560727, 9619188260
Add whatever you love to the Yahoo! India homepage. Try now!
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Attachment(s) from sribalajimandir
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Pavitrosavam 2009.doc
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http://in.rd.yahoo.com/tagline_metro_3/*http:/in.yahoo.com/trynewhttp://d.yimg.com/kq/groups/9940038/39171906/name/Pavitrosavam%202009.doc
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VALMIKI RAMAYANA By Dr. Saroja Ramanujam, M.A.,Ph.D , siromani
Balakanda
6.Visvamithra arrived
Visvamithra sent word through the gatekeepers to Dasaratha who came out to welcome
him 'PrathyjjagAma thamhrshtO brahmANam iva vAsavah,' asIndra would welcome
Brahma.Visvamithra enquired after the welfare of the king and his subjects and that of
Vasishta and others. Dasaratha welcomed him saying that he felt immensely pleased like
getting nectar, like a thirsty one acquiring water in a desert, like a man without progeny
and like one regained lost wealth, to see the sage at the time when he was thinking of the
marriage of his sons.
Kamban describes Visvamithra thus:
'mannuyir adangalum ulagum vEru amaitthu dhEvarodu idam kol nAnmuganaiyum
padaippEn eendu enAtthodangiya thuni uru munivan thOnrinAn.'
The sage, who challenged to create another world and heaven along with Indra and devas
and Brahma, appeared there.
Then Dasaratha asked the sage the purpose of his arrival promising to do what he wanted
from him.then Visvamithra who very well knew the possible effect his request is going to
have on Dasaratha said that he will tell the king what is in his mind and the word given by
the king should be kept."kurushva rAjasArdhoola bhava sathyaprathsrvAh."
Visvamithra then started relating his troubles in performing his yajna which is almost in a
finishng stage but two rakshasas Subahu and Mareecha polluted the place of sacrifice by
pouring blood and flesh on it. Visvamithra said he could very well destroy them by his
yogic power but he will be wasting his penance and also because he has taken a vow of
eqquanimity during the performance of sacrifice. Then Visvamithra dropped the bombshell
by saying that Dasaratha should send Rama with him to protect the sacrifice.Valmiki
through the words of Visvamithra praises Rama as 'rAmamsathyaparAkramam
kAkapakshaDHaram Sooram,' Rama is truly invincible, valiantand handsome with his
forelocks.
Kamban skips the description of the details about the
obstruction to the yaga and simply makes the sage say
that to destroy the two miscreants who obstruct the yaga
Dasaratha should send Rama which was to Dasaratha
tantamount to asking his own life."nin siruvar
nAlvarinum kariya semmal oruvanai thandhidudhi"
ena uyir irakum kodumkootrinuLaiyacchonnAn.' He
did not even mention Rama by name but said you give
me the dark complexioned son of yours which of course left no doubt in the mind of
Dasaratha whom he referred to.Dasaratha , says Kamban, felt like the one who being blind
got his sight only to lose it again.'kaNN ilAn pettru izandhAn ena,'
In Valmikiramayana Dasaratha argues with Visvamithra that Rama is a young boy and will
not be able to face the rakshasas and the sage tried to convince him by saying that he was
there to protect Rama and also that Rama was capable of killing not only these two but all
rakshasas.He said that Rama was going to get glory by this and will be benefitted in many
ways, of course having in mind the breaking of Sivadhanus and Seetha kalyanam.Then
-
Visvamithra assured Dasaratha that no one else except Rama can kill the asuras and asked
him not to be diffident due to attachment towards his son.
Then Visvamithra said 'aham vEdhmi mahAthmAnam rAmam sathyaparAkramam;
vasishtOpimahAthEjA yE chEmE thapasi sThithah.' meaning "I know Rama and his
greatness and so does Vasishta and other sages here,".implying that Dasaratha does not
have the jnana to understand the true identity of Rama..And Visvamithra asked Dasaratha
to send Rama with the permission of Vasishta and others. But Dasaratha was not
convinced and argued again saying he himself will come with his army and them on
hearing that the rakshasa were sent by Ravana said that it is impossible even for him to
fight the forces of Ravana and how wiuld Rama who was not even sixteen then do it and
finally concluding his talk by saying that he would not send Rama which angered the sage.
Here the poetic skill of Valmiki can be seen in the usage of the word 'rAjeevalochana'
with reference to Rama. Visvamithra used the word in its usual sense of lotus-eyed or
perhaps implying that Rama is none other than the lotus-eyed Lord Narayana, in asking
dasaratha to give Rama to him for ten days to protect his yaga, 'dasarAthram hi yajnasya
rAmam rajeevalochanam,' But in refusing to give Rama Dasaratha used the same word,
'oona shOdaSa varsho mE rAmO rAjeevalochanah,' which has deeper signofcance.The
lotus closes in the night and similarly being a lad of not even sixteen years Rama will sleep
in the night. The rakshsas on the other hand are known to roam around only in the night.
So it is not possible for Rama to fight them.
Hearing the refusal of Dasaratha Visvamithra got angry and said it is unusual for one born
in the clan of Raghu to go back on his words after promising to do what the sage wanted
and said 'miTHyAprathijnah kAkuthstTHa sukhee bhava sabAnDhavah,' May you
live happily thus swerving from your promise along with your relatives, which, said in
anger was tantamount to a curse and remembering the history of the sage whole world
became afraid. Vasishta intevened and advised Dasaratha to send Rama reassuring him
about the safety of Rama and also extolling the greatness of Visvamithra and reminded
Dasaratha of the glory of his own clan in which no one has ever broken his word once
given. Then Dasaratha obeyed the command of his guru and agreed to send Rama with
Visvamithra. Kamban's Dasaratha never argued in length but immediately said that he will
not send Rama and the his refusal., the anger of the sage and the advice of vasishta were
all told by Kamban in one verse each.
7.Rama leaves with Visvamithra
Dasaratha called Rama along with Lakshmana and Rama followed Visvamithra obeying
the command of his father. Valmiki describes the scene thus:'visvAmithram
mahAthmAnam thriseershou iva pannagou anujagmathurakshudhrou
pithAmahamivASvinou' Visvamithra walked in front and Rama next followed by
Lakshmana and they are compared to Asvinidevas following Brahma.With their bow and
quiver on either side they looked like three headed serpents.
Kamban describes this scene :
kunram pOnru uyar thOLil kotravil onru thAnginAn ulagam thAnginAn
Rama was carrying his bow on his mountainous shoulders and he is refereed to as
'ulagam thAnginAn,' the supporter of the world meaning the Lord Narayana or to imply
that by wielding the bow he has started on his mission of saving the world being the
support of the world.
After they have walked some distanceVisvamithra wanted to instruct the manthra to ward
off hunger and thirst. valmiki says 'rAmEthi madhurAm vAneem
visvaAmithrobhyabhAshatha.' Visvamithra called the name of Rama which was sweet
to his ears as Thtyagaraja says, 'vararAmanamamane khandasarkara, ramanama is like
sugarcandy.' It shows that Visvamithra was savouring the taste of Ramanama on his
-
tongue and relishing it.Then he taught the manthras bala and athibala to Rama which will
prevent fatigue, change in physical stature,fever and any trouble from the rakshasas during
sleep etc.Not only that, but the whole world will be under his control and he will be
unparalleled, said the rshi,instructing the manthras to Rama. Then Rama instructed them
to Lakshmana.Thus they reached the southbank of the river Sarayu and spent the night
there. The next morning Visvamithra woke up Rama with the famous words,
'KousalyasuprajA rama poorvAsanDHyA pravarththE; utthishta naraSArdhoola
karthavyam dhaivam Ahnikam, son of kousalya,the morning has dawned. Get up, oh
tiger among men, and do your daily rituals.' This sloka is used in temples even today at the
time of suprabhatham, especially in Thirumala.Commentators have seen significance in
each word of this sloka.
KouslyAsupraja- the offspring of Kousalya, Visvamithra calls Rama. This may be to
praise Kousalya as being more evolved than Dasaratha, because even after Visvamithra
has said 'aham vEdmi mahAthmAnam rAmam sathyaparAkramam,' that he knew the
real identity of Rama, Dasaratha was not conviinced and said
'duhkhEnOthpAdhithaschAyam na rAmam nEthum arhasi,' that Rama was born after
great penance and Visvamihtra cannot take him away. But Kousalya did not say a word,
which presumably Valmiki would have recorded, if she has expressed her concern. This
can be seen even when Rama went on exile . Dasaratha could not bear the separation but
Kousalya stoically endured it .
Rama- the word denotes attractive form which delights the heart. So Visvamithra on
seeing Rama while he is sleeping loses his heart at the beauty of it.
PoorvA sanDHyA pravarthathe-Rama was born to Kousalya like the Sun at the dawn.
This time is like dawn, says Visvamithra because as the sun dispels the darkness Rama has
started on his avatharakarya, namely to destroy the rakshasas. The great scholars who give
discourse on Ramayana say that Visvamithra had the darsan of the Lord Narayana on
AdhisEsha in Rama at this time and hence the word poorvAsanDhyA may mean the rising
of the awareness of bhagavathsAkshAthkAra of the sage.
UtthishTa --dhaivam Ahnikam- this serves as the reminder for Rama about his task for
which he has taken incarnation.*'Visvamithra was always competing with Vasishta and the
real puropose in taking Rama along with him must be to enjoy the company of Rama in
the capacity of being a guru like Vasishta and also to outdo Vasishta in settling the
marriage of Rama!'*
(*heard in the discourse on Thyagaraja ramayana by MaduraiTNSeshagopalan)
Then they reached the place where the river Sarayu joins with Ganges and went to
Kamasrama ,the place, where, in the previous kalpa, the god of love was burnt by Lord
Siva.There were many sages who were doing penance there and they came to know
through their yogic perception that Rama has come there with Visvamithra .and foresaw
the destruction of Thataka and felt happy. Next morning they crossed the ganges in a boat
and reached a fierce uninhabited forest . Rama wanted to know the reason for the place
being so and Visvamithra told him that it was a fertile land earlier but has become so due
to the demon Thataka. and her son Mareecha.
Thataka was the daughter of Sukethu,a yaksha of good character, and was given a strength
equal to 1000 elephants by Brahma. She was married to Sundha who incurred the
displeasure of the sage Agasthya who killed him by his yogic power and Thataka with her
son Maricha started to attack the sage who cursed them both to become rakshasas.Then the
two of them started killing everyone and destroyed that place which became a terrible
forest.Visvamithra told Rama that he had to kill this demon Thataka and Rama said he will
do the bidding of the sage whatever it is as it was the command of his father to do so.
-
SRIVAISHNAVISM
DVIYA PRABHANDHA PAASURANGAL.
KULASEKARA AZHWARS PERUMAL
THIRUMOZHI.
THIRUMOZHI V. PAASURAM 4.
vAllAl aruththuch chudinum maruththuvan pAl
mAlAtha kAdhal nOyAlan pOl mAyaththAl
meelAth thuyartharinum vittruvakOttummA ! nee
AlA unatharulE pArppa nadiyEnE .
-
.
SRIVAISHNA VISM
CHAPTER - 1. SLOKAs - 6 & 7.
yudhAmanyuscha vikrAtha uthamoujAscha veeryavAn
soubhadhrO dhroupathEsyAscha sarva yeva mahArathAh: II
THERE ARE THE MIGHTY YUDHAAMANYU, THE VERY
POWERFUL UTHTHAMAUJAA, THE SON OF SUBHADHRAI
ABHIMANYU AND THE SONS OF DHROUPATHI
UPAPANDAVAAS. ALL THESE WARRIORS ARE GREAT
CHARIOT FIGHTERS.
asmAkam thu visishtA yE thAnibhOdha dhvijOththama I
nAyakA mama sainyasya samjnArtham thAnabrami thE II
BUT FOR YOUR INFORMATION, O BEST OF THE BRAHMANAS,
LET ME TELL YOU ABOUT THE CAPTAINS, WHO ARE
ESPECIALLY QUALIFIED TO LEAD OUR SIDE.
***************************************************************
-
1. ONE IS NOT EMPERUMANS STAGE : A. vyuham B. vibhavam. C. archanam D. antharyaami.
2. ONE IS NOT yoga :
A. bhakthi. B. gyana. C. sirasaasanam. D. sankya.
3. ONE IS NOT belong to sanakaathi munivar list :
A. sanakar. B. sananthar. C. sanaadhanar. D. naradhar.
4. ONE IS NOT belong to navagraha :
A. chukran. B. rudhran. C. chandran. D. bhudhan.
5. ONE IS NOT a svargavaasi :
A. Bhogar. B. thaanavar. C. thaithyar. D. kathraveyar.
6. One is not a yuham :
A. kritha. B. dhvaapara. C. threthaa. D. krishna.
7. ONE loka IS NOT bElOW EMPERUMANS NAAbY :
A. mahabalam. B. rasaadhalam. C. thalaadhalam. D.
paadhalam.
8. ONE lOKA IS NOT AbOVE EMPERUMANS NAAbY :
A. bhoor. B. bhuvar. C. dhanar. D. mahar.
9. ONE IS NOT belong to nava varsham :
10 kuchadveepam. B. jambhudveepam. C. saakadveepam D.
paadhaladveepam.
10.one is not belong to nava varshangal : A. Hari. B. guru. C. bhaarada. D. saadharana.
*********************************************************************
ANSWERS FOR LAST WEEK JUMBLE :
IYPPASI; ACHITTHIRAI; KAARTHIKAI; VAIKAASI; AADI; MAASI; THAI; AANI;
PURATTAASI; IYPPASI; AADI; CHITTHIRAI; AANI; IYPPASI; KAARTHIKAI; THAI;
AAVANI; IYPPASI; IYPPASI; MAARGAZHI ; CHITTHIRAI ; MAASI.
S R I V I S H N U S A H A S R A N A M A M A M.
DASAN,
POIGAIADIAN.
-
WANTED BRIDEGROOM. *******************************
. Respected Swamy,
I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving
messages through matrimonial, is very useful.
I saw a msg of 09.08.2009 issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia
as P.G.Lecuturer........we do not see the contact person and telephone no. Kindly obtain the same
and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation,
Bangalore.
Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue.
Thanks for lot.
Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu
Star : Moolam - 2 padham
Gothram : Athreya
Educational Qualification : M.A. Phd
Date of Birth : 05.04.1972
Thengalai - They belong to Karappangadu near Mannargudi
Contact Telephone No.044-28447455 (or) 044-28442645
Working in : Oracle Corporation, Bangalore.
Adiyen Ramanuja Dasan
S.THIRUNARAYANAN of Karappangadu Respected Swamy,
I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving
messages through matrimonial, is very useful.
I saw a msg of 09.08.2009 issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia
as P.G.Lecuturer........we do not see the contact person and telephone no. Kindly obtain the same
and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation,
Bangalore.
Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue.
Thanks for lot.
Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu
Star : Moolam - 2 padham
Gothram : Athreya
Educational Qualification : M.A. Phd
Date of Birth : 05.04.1972
Thengalai - They belong to Karappangadu near Mannargudi
Contact Telephone No.044-28447455 (or) 044-28442645
Working in : Oracle Corporation, Bangalore.
Adiyen Ramanuja Dasan
S.THIRUNARAYANAN of Karappangadu
-
*******************************************
WANTED BRIDE.
SRIVATSAM VADAGALAI APRIL 80 BORN TIRUVONAM BSc (NAUTICAL SCIENCE) MBA( ISB
HEDARABAD) EMPLOYED IN DELHI(GURGAON) CONTACT PHONE NO 011 26591912,26581573
CELL 09789540142.
EMAIL: [email protected]
K V Srinivasan
20 NORTH AVENUE
IIT CAMPUS
NEW DELHI 110016
PH 011 26581573, 26591912
CELL 09789540142
SRIRANGAM TEL NO 0431 2437173.
Wanted Suitable Bride for Thengalai, Vadhoola Gothram, Thiruvadhirai
Nakshathram, boy of age 25 yrs (12-3-1984). Computer Progr. Engineer,
employed and also has his own business here and abroad. Please contact
Saranathan Srinivasan at, [email protected] or [email protected] or
on 876 458 5952, Jamaica (W.I) for further details. With best regards,
Saranathan.
***************************************************
WANTED BRIDE FOR VADAKALI,
ATHREYA GOTHRAM,
STAR: UTHRAM-4 ,AGE 28YRS(25.01.1981) ,HT.6'., BSc, MCA
Sr.SOFTWARE ENGINEER, Kalai no bar,
CONTACT: V.RAGUNATHAN,CELL:9445205948, RES:044-42027693.
e-mail:[email protected]
adiyen
Mr.RAGUNATHAN
Commentaries on Desika's hymn
V.K.S.N. Raghavan
Vedanta Desika's hymn on Hayagriva with exhaustive
commentaries in Sanskrit and Manipravala with
explanation in English
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Srimate Sri Nigamanta Mahadesikaya nama:
Desika Stotra Patas
The Desika Stotras are divine and voice
of God himself. Swamins composing
were blessings of Lord Hayagriva.
Swamin was impressed by
Divyadampatis darshan in various
Divyakshetras and Swamin had
composed 28 stotras about
Divyadampati in various occations.
Chanting of those stotra patas will sure enlighten us and can have
the blessings of Sri Bhagavad Bhashyakarar.
When adiyen visited Sri Ahobila Mutt Veda
Divyaprabanda Sastra Patasala, Madurantakam
established by HH Injimedu 42nd Azhagiya Singar
of Sri Ahobila Muth during July 2005 came to
know all the students are able to chant all the
stotrapatas of Swami Desikan and they recite
according to the star. Kindly do parayanam and
have the blessings of Divyadampati, Sri
Bhagavad Bhashyakarar and
Swami Desikan.
Sl. No. Star Stotrapata to be chanted Divya Kshetram
1 Aswini Hayagriva stotram Tiruvahindra puram
2 Bharani Bhoostuti,
Vaikunta gadyam1
Srirangam
3 Krithigai Dehalisa stuti
4 Rohini Gopala vimsati Tirukovalur
5 Mrgasirsham Garuda Panchasat Garudan-Srirangam
6 Tiruvadirai Yatiraja Sapthati Sriperumbudur
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7 Punarvasu Mahavira Vaibhavam (Raghuveera Gadyam) Vaduvoor
8 Pushyam Vairagya Panchakam
9 Aslesham (Ayilyam) Abhitisthavam Srirangam
10 Magham Devanayaka Panchasat Tiruvahindra Puram
11 Pooram Goda stuti Srivillipuththur
12 Uttiram Sristuti,
Sristavam2,
Chatusloki2
13 Hastam Varadaraja Panchasat Kanchipuram
14 Chitra Sudarsanashtakam Kanchipuram
15 Swathi Kamasikashtakam,
Garuda Dandakam
Velukkai Kanchi
near toopur
16 Visakam Dasavatara Stotram Dasavatharar Sannidhi - Srirangam
17 Anusham Achyuta Satakam
(prakrtam or Samskrtam)
Tiruvahindra puram
18 Kettai Nyasa dasakam,
Saranagathi Gadyam
Kanchipuram,
Srirangam
19 Moolam Nyasa Vimsathi: Srirangam
20 Pooradam Nyasa tilakam, Srirangam
21 Uttiradam Saranagathi Dipika,
Stotra Ratnam
Vilakkoli Tooppul - Kanchipuram
22 Tirvonam
(Sravanam)
Dayasatakam Tirumala
23 Avittam Shodasaayudha stotram TiruputkuzhiKanchi
24 Sathayam Paramartha stuti Tiruputkuzhi Kanchi
25 Poorattadi Ashtabhujashtakam Ashtabhujam-Kanchi
26 Uththirattadi Vegasetu stotram TiruveKka-Kanchi
27 Revathy Bhagavadyana Sopanam
Sriranga Gadyam1
Srirangam
Srirangam
Daywise Parayanam:
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Sl.No. Day Stotrapatam
1 Monday Hayagriva stotram
2 Tuesday Godastuti
3 Wednesday Raghuveera Gadyam
4 Thursday Ashtabhujashtakam,
Garuda dandakam,
Nyasa dasakam
5 Friday Sri Stuti
6 Saturday Sri Sudarsanashtakam,
Shodasayudha stotram,
Gopalavimsati.
7 Sunday Bhagavadyana Sopanam,
Swami Desika Mangalam
Adiyen would like to request all of you to learn Sanskrit without fail. It is our duty to preserve this great
language.
Dasan,
Villiambakkam Govindarajan,
Madurantakam Swami Tiruvadi.
By : villiampakkam sri. Govindarajan swamigal
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SRIVAISHN AVISM
lORDS INFINITE WEAlTH Lord Srinivasa of Tirumala is adored as Venkatesa, and not without reason, said Padur Rangarajachariar in a lecture. He is the Eesa who
resides in the hill called Venkatam, which is the hill that rids us of our sins and debts. Eesa means a wealthy one. So the Lord who resides in
Venkatam is a wealthy one. That is why He is Venkatesa.
His wealth is infinite unlike the wealth of human beings. Sri Vaikunta is
His Nitya Vibhuti. This is His wealth. In addition to this He is the author of all creation. All that He has created counts as His wealth too. The
worlds that He created constitute His Leela Vibhuti.
He reclines on His serpent bed in the milky ocean. This is His vyuha
form. He may be compared to a seed ready to be sown by a farmer. The day before a farmer sows seeds, he soaks them in water. Similarly,
the Lord is the seed that gave rise to this world, and this seed soaks in the waters of the milky ocean.
Thus with Srivaikuntam and all of creation as His wealth, He undoubtedly qualifies to be called a wealthy one, and where does this
wealthy One reside? He resides in the hill called Venkatam. Hence He is Venkatesa.
Lord Venkatesa of Tirumala appeared in the month of Purattasi, in the star Sravana, on Dvadasi. He is seen in Tirumala in five idol forms. The
first is the Moolavar, who is eight feet tall. This is a Swayambhu, Salagrama idol. Then there is the Bhoga Srinivasa idol, which is the One
that is ceremonially laid to sleep in the Ekanta Seva every night. There is the Koluvu Srinivasa idol, in which form the Lord supervises the
account keeping of the temple. The Ugra Srinivasa is the one that was originally used as the processional deity. Then one day the Lord Himself
spoke through an archaka of the temple, that instead of this Ugra Srinivasa, an idol that they would find in the forest in the Seshachala
hills, should be used. The current utsava idol of Malayappa with His two consorts, which is now used as the processional deity, is the One that
was discovered in the forests. On Kaisika Dvadasi, the story of Nampaduvan is recited before the Ugra Srinivasa idol.
COURTESY :
DATED: OCT 13, 2009.