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SRIVAISHNAVISM

OM NAMOBHAGAVATHE VISHVAK SENAYA NAMA :

No.1. WEEKLY MAGAZINE FOR

SRIVAISHNAVITES.

வைணைனாகைாழ்ந்திடநாமும்விவைந்திடுவைாம்,

வைணைத்வைக்காத்திடநாளும்உவைத்திடுவைாம்.

Estd : 07 – 05 -2004.

Issue dated 16-02-2014.

Sri. Sri Venugopalaswamy

Hindupur Town,Ananthapur, A.P.

Editor : sri.poigaiadianswamigal.

Sub edititor : sri. sridhara srinivasan.

EDITORIAL BOARD : SRI. V.C. GOVINDARAJAN & SRI. A.J. RANGARAJAN.

Flower : 10. Petal : 40.

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ஓம் நம ோ பகவமே விஷ்வக்மேநோய

வவணவர்களுக்கோன ஒமே வோேப் பத்ேிவக.வவணவ – அர்த்ேபஞ்சகம் –

குறள்வடிவில்.

வவணவன் என்ற சசோல்லிற்கு அர்த்ேம் ஐந்து குறட்போக்களில்

சசோல்லபடுகிறது )

1. 1.சேய்வத்துள் சேய்வம் பேசேய்வம் நோேோயணவனமய சேய்வச னப் மபோற்றுபவன் வவணவன் .

2. எல்லோ உயிர்கவளயும் ேன்னுயிர் மபோல் மபணுபவமன

எல்லோரிலும் சோலச்சிறந்ே வவணவன் .3. உடுக்வக இழந்ேவன் வகமபோல் ற்றவர்களின் இடுக்கண் கவளபவமன வவணவன் .4. து,

புலோல் நீக்கி சோத்வகீ உணவிவனத் ேவிே மவறு எதுவும் விரும்போேவமன வவணவன் .5. சேய்வத்ேினும் ம லோனவன் ேம்ஆச்சோர்யமனசயனச ய்யோக வோழ்பவமன வவணவன் .

ேோேன்,

சபோய்வகயடியோன்

your friends & relatives also to join .

Dasan,Poigaiadian, Editor & President

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Kalaimamani

U.Ve.Kalyanapuram Aaravamudachariar

Harikatha on Sri Thyagaraja's Ramaanubhavaam

Date ; 18th , 19th & 20th Feb 2014

Time : Daily 6.30 P M

Venue : VANI MAHAL, T . NAGAR

CHENNAI

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An Appeal

SRI : !!

Srimathe Ramanujaya Namaha .

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

Dear Srivaishnavaas ,

Adiyens PraNAmangal .

Adiyen a native of Kizhathur , a village in Thiruvannamali Dt., Tamilnadu ( near Cheyyar ) , a

place where many Sri Vaishnava families , with many learned scholors , were living almost 60

years ago . With time , due to constraints of earning livelihood and the much needed education

of their children , the native Iyengars started migrating to cities , specially Chennai , then called

Madras. Today we are scattered all over the Globe and one originally belonging to Kizhathur is

living there.

There was a very ancient Perumaal Koil with Sri Bhoomi NeeLa Samedha Aadi

Lakshminarayana Perumaal as presiding diety . Today the temple is in totally ruined condition.

One , Sri Rangabhashyam has taken the initiative to construct a temple , which indeed is a

very noble KAINKARYAM to The Perumaal , who was worshipped by the forefathers of those

hailing from Kiizhathur Village .

People whose native place is Kizhathur of Thiruvannamaki Dt., Tamilnadu , near Cheyyar , now

living in various parts of India and other countries , are requested to take it as their bounden

duty and strengthen the hands of Sri Rangabashyam . It will be a fitting honour done to our

ancestors who once used to take care of this temple and performed Nithya Aaradhanai ,

Uthsavam and so on to Sri Aadi Lakshminarayana Permaal . This will certainly bestow The

Blessings of our forefathers , due to whose prayers and Arradhanai to The Perumaal , we are

living well today, though far away from Kizhathur Village .

In this respect adiyen request all those hailing from Kizhathur Village and other Abhimanees , to

join together in this noble task of rebuilding our Ancient Temple of Sri Aadi Lakshminarayana

Perumaal at the earliest . We can get in touch with Sri Rangabashyam to get to know more

details of the work needed to be done .

PraNAmangal .

Adiyen Dasan ,

Varadachari Murali.

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Contents – With Page Numbers Editor’s Page-----------------------------------------------------------------------------------------------------------------06

From the desk of -Dr. V. Sadagopan---------------------------------------------------------------------------------08

புல்லாணி பக்கங்கள் –திருப்பதி ரகுவீரதயாள்-------------------------------------------------------------------------11

Panchamgam------------------------------------------------------------------------------------------------------------------13

- ( . . )-----------------------------------14.

ஆழ்வோர் போகவேம்.-வளையபுத்தூர் தட்ளை பிரசன்ன வவங்கவைசன்------------------------15

Vaara Slokam-------------------------------------------------------------------------------------------------------------------------------17

நோடி நோடி நோம் கண்டு சகோண்ம ோம் 7 - கீதா ராகவன்.-----------------------------------------------18

-வே.வக.சிவன் ------------------------------------------------------------20

யாதவாப்யுதயம்—கீதாராகவன்-----------------------------------------------------------------------------------------------22

DHARMA STHOTHRAM - Arumbuliyur Jagannathan Rangarajan------------------------------------------28

Yadhavaapyudham – Dr. Saroja Ramanujam----------------------------------------------------------------------30

கண்ணன் ீேோன போ ல்கள்-108- ன்வன போசந்ேி-----------------------------------------------32

Thirupavai -Sow. Bhargavi (Swetha) & Smt Vijayalakshmi Sundaram------------------------------------35

ஐய்யங்கோர் ஆத்து ேிரு வ ப்பள்ளியிலிருந்து--வழங்குபவர்கீதாராகவன்.--54

போட்டி வவத்ேியம்.----------------------------------------------------------------------------------------------------56

SRI NARASIMHA DARSHANAM– BY.Sri.JEGANNAATHAN.K.S --------------------------------------------57

Bhagavath Geetha----------------------------------------------------------------------------------------------------------59

Ivargal Thiruvakku- -----------------------------------------------------------------------60

Matrimonial------------------------------------------------------------------------------------------------------------------61

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SRIVAISHNAVISM

அநந்தனின் அவதார ரகசியம்

பபாய்ளகயடியான்

யாதவப்ரகாஸரின் மனதில், பளைய சம்பவங்கள் நிைைாடின. “ ராமாநுேருக்கு இருந்த ஞானம், தாம் அவளரக்பகால்ல நிளனத்து தீட்டிய திட்ைங்கள் அதிலிருந்து அவர் தப்பியது, வபரருைாைன் தாயாருைன் வந்து அவளரஒவர இரவில் காஞ்சியில் பகாண்டு வசர்த்தது, ப்ரம்ஹராஷஸ் தன்ளன உதாசீனப் படுத்திவிட்டு இளையாழ்வாரின் பபருளமகளைக் கூறியது, ஆைவந்தாரின் ஆவி பிரிந்த பின்பும், மூடியிருந்த மூன்று விரல்கள் திறந்தது, வபரருைாைன் திருக்கச்சி நம்பிகள் மூலம் ராமாநுே-ருக்கு அருைிய ஆறு வார்த்ளதகள், “ என்று ஒன்றன் பின் ஒன்றாக வதான்ற, ராமாநுேளர ஆச்ரயிக்க உறுதி பகாண்ைார். ஆனால் இதுவளர யஞ்வஞாபவதீம், சிளக ஆகியளவகளை இைந்திருக்கும் நாம் ஒருதைளவ பூப்பிரதக்ஷிணம் பசய்தால்தான் ராமநுேரிைம் பசன்று அவளர சரணளை-யத் தமக்குத் தகுதியுண்டு ஆனால் தமக்வகா வயதாகிவிட்ைவத எங்ஙனம் பூப்ரதக்ஷிணம் பசய்வது என்று வருந்தியவரின் ஸ்வப்னத்தில், “ ராமாநு-ேளர ஒரு முளற ப்ரதக்ஷிணம் பசய்தாவல, பூப்ரதக்ஷிணம் பசய்த பலன் “ என்று வபரருைாைன் நியமிக்க, மறுநாள் காளல அவர் திருக்கச்சிநம்பி-கைிைம் பசன்று தம் மனதிலுள்ை ஆளசகளையும், தாம் இரவுகண்ை கன-ளவயும்கூறி, வபரருைாைன் திருவுள்ைத்ளதக்வகட்டுத் தமக்குத் பதரிவிக்க வவண்டுபமன்று ப்ரார்த்திக்க, அவரும் அருள்மளை பபாைியும், வரதன் சந்நிதியில் விஜ்ஞாபிக்க, வபரருைாைனும் “ ராமாநுேளர ப்ரதக்ஷிணம் பசய்தால் வபாதும் அதுவவ பூப்ரதக்ஷிணம் துல்யம் “ என்று கூற, அதளன-வந்து நம்பிகள் யாதவப்ரகாஸரிைம் பதரிவிக்க, உைவன ராமாநுேர்

எழுந்தருைியிருக்கும் இைம் பசன்று அவளர வலம் வந்து பதண்ைம் சமர்பித்து “ என்ளன உமதடிளமயாக ஏற்றுக் பகாள்ை வவண்டும் “ என்று ப்ரார்த்திக்க, ராமாநுேரும், அதளனக்வகட்டு மிக ஸந்வதாஷத்துைன்,

யாதவப்ரகாஸருக்கு ப்ராயச்சித்தங்களை ஸாத்திர முளறப்படி பசய்துளவத்து த்ரிதண்ைம், யஞ்வஞாபவதீம், காஷாயம் ஆகியளவகளைத் தந்து “ வகாவிந்தேயீர் “ என்ற திருநாமத்ளதயும் இட்டு அருைினார். பின்பு அவளர யதிராே தர்மத்ளதப்பற்றி ஒரு க்ரந்தம் எழுத பணிக்க, அவரும், “ “

யதிதர்மஸமுச்சயம் “எழுதினார்.

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காஞ்சியில், யதிராேர் தம்மிைம் வந்து வசர்ந்த, கூரத்தாழ்வான், முதலி—யாண்ைான் முதலான சிஷ்யர்களுக்கு, மீமாம்ஸா, சாஸ்த்திரங்கள் இரண்-ளையும் உபவதஸித்துவந்தார். இதளனக்வகள்வியுற்ற ஸ்ரீரங்கத்து ளவஷ்-ணவர்கள் எல்வலாரும் மிக சந்வதாஷமளைந்தனர். ஆைவந்தாரின் சிஷ்-யர்கைான, பபரியநம்பிகள் முதலாவனார் எல்லாம் ஆவலாசித்து, ஸ்ரீராமா-நுேளரப் பபரியவகாயிலுக்கு அளைத்துவந்து அங்கு நம் சம்பிரதாயங்களை ப்ரவசனம் பசய்ய ஏற்பாடு பசய்யவவண்டுபமன்று நிச்சயித்து அதற்கு திருவரங்கப் பபருமாைரயளர வவண்டிக்பகாள்ை அவரும் காஞ்சீபுரம் புறப்பட்ைார்.

அங்கு வவண்டியவர்களுக்கு, வவண்டியபலளன தந்தருளும், அருள் வரதன் கச்சிவாய்த்தான் மண்ைபத்தில் எழுந்தருைியிருந்தான். அவளர வசவித்த அளரயர் ஸ்ரீஆைவந்தார் அருைிச்பசய்த ஸ்வதாத்ர ரத்னத்ளதயும், ஆழ்வார்கள் பாசுரங்க-ளையும் பசால்ல, வரதன் “ நீர் வவண்டுவது என்ன ? “ என்று அர்சகர்கள் மூலம் வகட்க, அளரயர் “ ராமாநுேளரத் தந்தருை வவண்டும் “ என்று விண்ணப்பிக்க, அருைாைனும் “ தந்வதாம் “ என்று கூறி ராமாநுேளர அளைத்து, “

திருவரங்கப் பபருமாள் அளரயருைன் வபாங்கள் “ என்று நியமித்து அருைினார்.

யதிராேரும், பகவத் நியமனப்படி திருவரங்கம் பசல்ல நிச்சயித்து, தாம் ஆராதித்து வரும் வபரருைாைப் பபருமாளையும், பகவத்ஆராதனத்திற்கு வவண்டியளவகளையும் பகாண்டுவரச் பசய்து தாம்மீண்டும் மைத்திற்குச் பசல்லாமவல, தம் சீைர்களுைன் திருக்கச்சி நம்பிகள் வைியனுப்ப ஸ்ரீரங்கம் வந்து வசர்ந்தார்.

ஸ்ரீரங்கம் வந்து வசர்ந்த யதிராேர், வைத்திருக்காவவரியில் தீர்த்தாமாடி, அநுஷ்ைானங்களை முடித்துக்பகாண்டு, பபரியபபருமாளை மங்கைா-ஸாஸனம் பசய்ய நிளனத்தார். இதளனக்வகள்வியுற்ற ஸ்ரீளவஷ்ண-வர்கள்,பபரியபபருமாளை முன்னிட்டுக்பகாண்டு வகாயில் மரியாளத-களுைன், அவளர எதிர்பகாண்டு அளைக்க, யதிராேரும் அவற்ளற ஏற்றுக் பகாண்டு,வகாயிலுக்குச் பசன்று, ஸ்ரீரங்நாச்சியார், ஸ்ரீஅைகியசிங்கர் ஆகிவயாளர வசவித்துக்பகாண்டு, அைகிய மணவாைன் சந்நிக்குச்பசன்று அவன் அடிபணிந்து பதாழுது நின்றார்.

சேோ ரும்..............

8

SRIVAISHNAVISM

From the Desk of Dr.Sadagopan.

|| Thirumangai"s Paasuram on ThiruvenkatamudayAn ||

Both of you have given me the opportunity to reflect on this moving paasuram of Thirumangai Mannan performing MangaLAsAsanam of the Lord of the sevenhills. I consider this a great blessing to share my musings on the deeper meanings of this paasuram as revealed by our AcharyAs.

To begin with virai aar means filled with (aar) sugandham or parimaLam (virai). AzhwAr addresses the Lord , who is the Sarva Gandhan as " vEyi yEyi poompozhil soozh virai aar ThiruvEnkatavA "in the third line of this beautiful paasuram. " VEyi yEyi " refers to the dense bamboo thickets found in the slopes of the seven hills. These thickets are interspersed with flower gardens ( poompozhil). Together they form splendid thoppus (groves) , where the lush green bamboo leaves serve as background for the multicolored wild flowers blossoming in their midst.

The hill side is filled with the perfume of jaathi mullai, gundu mallikai , samphangi , ThAzhai , vakulA flowers, wild roses , and other fragrant flowers. That perfume is wafted gently by the waving bamboo leaves and reaches the lotus feet of the Lord , which has the natural perfume of the highest order because of his own Sarva gandha nature and nigama parimaLam ( fragrance of the Veda mantrAs eulogizing those holy feet ) mingling with it.

AzhwAr addresses this sarvagandhan (ViraiAr Thiruvenkatavan)as the Lord who resides on these fragrant hills known for their dark thickets of tall bamboos(inviting as it were the DevAs to come down to Bhulokam ) and groves with fragrant blossoms to nourish the bees (jeevans) that perform Hari nAma sankeerthanam.

After saluting the above third line of this famous paasuram, let us offer our homage to the rest of the paasuram.

In the previous ten verses ( Periya Thirumozhi 1.8) , AzhwAr begged his mind (nenju) to reach Thiruvenkatam (Thiruvenkatam adai nenjamE). The nenju obliged by shaking of all the attachments that it was heir to and lifted the AzhwAr to the top of the seven hills. AzhwAr described his presence in front of the Lord as a lowly dog that has finally arrived out of desire to feast its eyes on the Sowndharyam of the Lord of ThiruvEnkaTam.

Now AzhwAr worries about the other Praapthi Virodhis (the enemies that interfere with the attainment of Prapatthi that he wishes to perform) and prays for the Lord's anugraham to banish them and bless him with the supreme boon of Moksham. Chasing away praapthi virodham items is one of the essentials of Artha panchakam.

The understanding of the Virodhi Svarupam and the clear knowledge about those enemies helps one to defeat them with the grace of the Divya Dampathis. Knowledge about the Isvara Svarupam , Jeeva Svarupam , Upaayam , palan and the knowledge about the virodhis for attaining that palan constitute together the artha Panchakam. Swami Desikan has devoted the entire fourth chapter of Sri Rahasya traya Saaram to the doctrines of Artha Panchakam.

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Swami Desikan quotes the following verse from Haaritha Samhitha to describe the features of Artha Panchakam that are relevant to the understanding of the mokshArthis:

prApyasya brahmaNO rupam prApthusccha pratyagAthmana: I prApthyupAyam palam chaiva tathA PRAAPTHI VIRODHI CHA vadanthi sakalA vedA: sethihAsa -puranAkA :II

(Meaning) : All the VedAs , IthihAsAs and PurANAs describe the nature (Svarupam) of Brahman that is to be attained, the nature of the Jeevan who seeks that Brahman , the means for that quest , the fruits of such a quest and the obstacles on the way to such an attainment.

Thirumangai focuses in this paasuram on the obstacles of SamsAric bonds that delayed him and his pitiable status due to devotion to those transient relationships and finally gaining true knowledge and reaching ThiruvenkaTam and standing before VenkatanAthan begging for his anugraham inspite of all his past transgressions.

AzhwAr in a state of repentance reminds himself and reveals to the Lord that he transgressed the Saastric injunction, "Na sva vruthyA kadhAchana". Sva vritthi is the dog's life. The dog is loyal to those whosoever feeds it and has no particular (discriminating) preference on who it works for to earn its food& shelter.

What the AzhwAr reminds the Lord is that due to his prArabdha karmAs, he served all kinds of masters and doted on various relationships with utmost intensity that did not lead to the fruit of firm attachment to the Lord's lotus feet. In a state of naicchiyam (revulsion about his wasted days in sva vritthi as a result of not devoting his time and energy on the Sarva Gandhan and Sarva Bhandhu) He equates his status to that of a lowly dog (nAyEn) that has arrived. He implies like NammAzhwAr who described himself before the very same Lord of ThiruvenkaTam (Thiruvaimozhi paasuram: 3.4) as "NeesanEn, NiraivonrumilEn".

Naicchiyam of the AzhwArs and AchAryAs **************************************

Digressing a little to focus the sentiment of NammAzhwAr that Thirumangai echos here, we can see the links among AzhwAs and AchAryAs. Kulapathi NammAzhwAr described himself to the Lord of ThiruvenkaTam as lowly and downtrodden with no uplifting grace. The Tamil words, Neesan ( " Lowly " AzhwAr ), nEsan (Lord , the Friend) , the one who destroys the lowliness (Naasan ) through His paasam ( attachment and affection to the AzhwAr , who stands before Him crying out for His mercy to uplift him ) in the desam ( Divya Desam ) of ThiruvenkaTam ring together. It is in the context of the declaration of SatakOpa Suri that Thirumangai and other AzhwArs and AcharyAs declared themselves as undeserving , lowly and despicable ones (neesan, NaayEn, MoorkanEn).

In one of his ThirumAlai paasurams, Tondaradipodi describes himself and his status this way:

" manathilOr Thooymai illai vaayilOr inn sollilai markamonRu aRiyamAttA moorkanEn vandhu ninrEn moorkanEn moorkanEnEnE "

(Meaning) : O Lord RanganAthA ! There is no purity in my thoughts. There is no pleasing word coming out of my speech in praise of You. I do not know the ways for upliftment to attain your grace. I have now arrived at your sannithi and am standing before You with all my lowly , ferocious and despicable traits. I am indeed the AdhamAdhamAn (Lowliest of the Lowliest). Please bless me!

AlavandhAr descibed his status similar to that of the AzhwArs in his 62nd slokam of his immortal work, Sthothra Rathnam and cried out about his unfit status( na dharmanishtosmi nachAthma vedhi--).

Swami Desikan described himself at one time as the Emperor of all AparAdhams (AparAdha Chakravarthi). Saint ThyagarAjA described himself as one who will stay away from the neechAs in his Ranjani Krithi and addressed Sri RamachandrA as "SRIKARA" (the one who creates auspiciousness of every kind ). The meaning of this song is as follows and ties closely to the state of mind of the sadhAcharyAs who preceded this great Rama BhakthA:

{ O Lord RamachandrA , the embodiment of DharmA ! O bestower of the riches of Moksham ! You are my material prosperity and wealth and my very God. I can never bring myself to flatter the wicked people (MOORKAAS AND NEECHAAS LIKE A DOG THAT EXULTS IN WAGGING ITS TAIL AS AN EXPRESSION OF CONTENTMENT OVER THE FOOD RECEIVED FROM ONE AND ALL).

I will stay away from those adaharmikAs , who dedicate their literary works to depraved persons and address them (for the sake of their vrutthi or livelihood)" you are my Lord " and thereby practice sva vrutthi}.

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Thirumangai"s Paasuram: Rest of the lines *****************************************

The lower status of Oupaadhikha Sambhandham versus NiruphAdhika sambhandham (relationship) is described by the AzhwAr in these two lines:

ThAyE Thanthai yenrum TaaramE kilai MakkaL Yenrum nOyE pattu ozhindhEn unnai kANpathu Ohr aasiyinAl ( ---ThiruvenkaTavA , naayEn vabthu adainthEn , nalhi aaLennai koNdaruLE ) .

NirupAdhikam is the realtionship without any limitations of ours to the Lord as his Sesha BhoothAs. It is beyond the limits of desam , kaalam , caste , creed or gender or kalais and other constraints or boundaries. The opposite of NiruphAdhikam is OuphAdhikam relationships. Thirumangai recognizes the OuphAdhikam vritthis that he followed so far and begs the Lord as Sarva Vidha Bandhu ( relative in all dimensions ) to show affection and friendship to him (undeserving self overpowered by OuphAdhika sambhandhams thus far) and accept him as His servant (Nalhi Yennai AaL kondu aruL).

The PrApthi Virodhis are identified by the AzhwAr as diseases that he was subjected to by not focusing on the NiruphAdhika sambhandham with the Lord of ThiruvenkaTam. He states that this wasting disease led to his loss of knowledge about his Aathma Svarupam ( Jeeva Svarupam and its seshatvam to the Lord ). He says: "Those days of suffering are behind me and I am now fortunate to be standing before you inspite of all those lowly tendencies. Please receive me as your own and command me to be your servant " This is the prayer of the AzhwAr.

The ouphAdhika Sanmbhandhams that the AzhwAr describes are:

ThAyE -- Asa helpless infant , I passed my time with the thought that my mother , who nourished me as the sole succor and sustenance.

ThanthayE -- Then came my father, who fed me, clothed me and instructed me on the hithams for livelihood. I shifted hence my attachment to him as my sole refuge.

TaaramE -- Then came my youth. I acquired a wife. I shifted from the attachment ot my parents to my taaram. I did not want to have children, since I did not want her to lose the firmness of her body. I lived doting on her as my sole source of happiness.

KiLai MakkaL yenrum -- Then came the children as the branches of the family. I doted on them as santhAnam and toiled to keep them happy and prosperous.

nOyE pattu ozhindhEn -- I went through the ravages of this wasting disease of Ouphaadhika Sambhandhams and strayed away from the UpAyam , Palan and PrApthi sukham as well as the search for an understanding of your (Isvara) svarupam and my ( Jeeva ) svarupam and the seshathvam of mine to You without any limitations.

Now, I have amalgamated all of my desires of Anaadhi SamsAram (love for parents, wife , children et al) and deflected them to You , who is the Sarva vidha bandhu. Driven by that new and ideal desire , I have arrived at your sannithi and beg for Your anugraham . His prayer reminds one of the famous passage describing the Lord as the Sarva Vidha Bandhu:

MaathA pithA brAthA nivAsa: saraNam suhrudh gathi NaarAyaNa : "

In the next verse , AzhwAr is reminded of the Upanishadic injunction, Maathru DEvO Bhava , Pithru DEvO bhava and accepts the reverence to one's parents as Saasthra-permitted rules and also reminds himself of Manu Smrithi rules about the protection of one's family ( Kudumbha RakshaNam ) quoted by Kusela prior to his journey to the house of his boyhood friend ,KrishNA and recognizes them as allowed by the Lord to a limited extent and talks about his other "Bheethis " and how he has now arrived in a state of terror about them to seek the Lord's intervention to chase them away and bless him with the boon of Nithya Kaimkaryam.

AzhwAr ThiruvadigaLE SaraNam Oppiliappan Koil VaradAchAri Sadagopan

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

11

SRIVAISHNAVISM

From புல்லாணி பக்கங்கள்.

ஸ்ரீ தயா சதகம்

ஸ்ரீ:

ஸ்ரீ மே ேோ ோனுஜோய ந :

ஸ்ரீ ேங்கநோயகி ேம ே ஸ்ரீ ேங்கநோே பேப்ேஹ் மண ந :

ஸ்ரீ பத் ோவேி ேம ே ஸ்ரீ ஸ்ரீநிவோே பேப்ேஹ் மண ந :

ஸ்ரீ நிக ோந்ே ஹோமேசிகன் ேிருவடிகமள சேணம்

தனியன்

ஸ்ரீமாந் வவங்கை நாதார்ய: கவிதார்க்கிக வகஸரீ

வவதாந்தாசார்யவர்வயா வம ஸந்நிதத்தாம் ஸதா ஹ்ருதி

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ஸ்ரீ தயா சதகம் – 62, 63.

சேோ ரும்...........

13

SRIVAISHNAVISM

PANCHANGAM FOR THE PERIOD FROM –Maasi 05

th To Maasi 11

th .

17-02-2014- MON- Maasi 05 - Tridhiyai - S - Uttram. 18-02-2014 - TUE - Maasi 06 - Caturti - A / S - Uttra / Hastam.. 19-02-2014 - WED- Maasi 07 - Panchami - M / S - Hastam / Citrai. 20-02-2014- THU - Maasi 08 - Sashti - S / A - Citrai / Swati. 21-02-2014- FRI - Maasi 09 - Saptamii - S - Swati / Visakam. 22-02-2014- SAT- Maasi 10 - Ashtami - S - Visakam Anusham. 23-02-2014- SUN- Maasi 11 - Navami - M / A - Anusham / Kettai.

Subadinam : 17-02-2014 – Mon – Star / Uttram ; Lag / Makara ; Time :

4.30 to 6.00 A.M ( IST )

Arumpuliyur Tiru Kalyana Utsavam on 16-02-2014 ( Sunday )

Dasan, Poigaiadian

14

SRIVAISHNAVISM

( . . )

சேோ ரும்..............

15

SRIVAISHNAVISM

ஆழ்வோர் போகவேம். -வளையபுத்தூர் தட்ளை பிரசன்ன வவங்கவைசன்

ஸ்ரீ கிருஷ்ணோவேோே வவபவம். பகுேி-11

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17

SRIVAISHNAVISM

VAARAM ORU SLOKAM

Sundarakaandam of Valmiki Ramayana.

श्वेताभ्रघनराजीव वायुपुत्रानुगामिनी |

तस्य सा शुशुभे छाया ववतता लवणाम्भमस || ५-१-७७

77. saa chaayaa = that shadow; tasya = of His; vaayuputraanugaaminii =

which was following the son of Vayu - Hanuma; vitataa = spread;

lavaNaaMbhasi = on the sea; shushubhe = shone; shvetaabhraghana raajiiva =

like a series of dense white clouds.

That shadow which was following Hanuma and spread on the ocean,

shone like a series of dense white clouds.

शुशुभे स िहातजेा िहाकायो िहाकवपिः |

वायुिागे ननरालम्बे पक्षवाननव पववतिः || ५-१-७८

78. saH mahaakapiH = that great monkey; mahaatejaaH = the great

resplendent one; mahaakaayaH = with a great body; shushubhe = shone;

parvataH iva = like a mountain; pakshavaan = with wings; vaayumaarge = in

the path of Vayu - the God of wind; niraalambe = without any support.

That great monkey Hanuma, the great resplendent one with a huge body,

shone like a mountain with wings flying in the sky without any support

underneath.

18

SRIVAISHNAVISM

நோடி நோடி நோம் கண்டு சகோண்ம ோம்-35 (a ).

சபோய்வகயடியோன் ஸ்வோ ிகளுக்கு அறிமுகம மேவவயில்வல. அவவேப் பற்றி நோன் சசோல்வசேன்பது குன்றின் ம லிட் விளக்வக ோர்ச் வலட் அடித்துக் கோண்பிப் பேற்கு ச ம். அவருவ ய அமஹோபில யோத்ேிவே பற்றி மபசிக் சகோண்டிருந்ேமபோது அவருவ ய அனுபவத்ேிலிருந்து அடிமயன் இந்ே வோே கருப்சபோருவள எடுத்துக் சகோண்ம ன்.

க ந்ே ோேம் 22-ம் மேேி கிளம்பி அமஹோபிலம் சசல்வேோக முடிவுசசய்து அவருவ ய குடும்பத்ேினர் எட்டு மபரு ன் புறப்பட் ோர். இங்கிருந்மே ேகவல் சேரிவித்ேேோல் க ப்போ ேயில் நிவலயத்ேிலிருந்து அவர்கவள பிக்கப் சசய்து அமஹோபில ம் சசல்ல ஏற்போடு சசய்ேோகிவிட் து. அங்கண் ோ ஞோலம் அஞ்ச அங்கு ஓர் ஆளரியோய் வறீ்றிருக்கும் நவந்ருேிம்ஹ மேத்ேம்.

புலன்கள் வநய ச ய்யில் மூத்துப் மபோந்ேிருந்து உள்ளம் எள்கி கலங்க ஐக்கள் மபோவுந்ேிக் கண் பிேற்றோமுன் சசன்று அவ யமவண்டியது ேிருவேரி ட்டு ல்ல. ேிருச்சிங்கமவள் குன்றமும்ேோன்.

19

முேலில் கீழ் அமஹோபிலத்ேில் ப்ேஹ்லோே வேேவனச் மசவித்துவிட்டு பின்னர் , காரஞ்ச நரசிம்மன் , மயோகோனந்ே ந்ருேிம்ஹவனச் மசவித்மேோம். பின்னர் சத்ேவ ந்ருேிம்ஹவனயும், போர்கவ ந்ருேிம்ஹவனயும் கண்கள் குளிே ேரிசித்ேோகி விட் து. பின்னர் த்ேிற்கு வந்து ேியம் ேேியோேோேவன ஆனபின் சோப்பிட்டு விட்டு போவன ந்ருேிம்ஹவன மசவிக்க புறப்பட்ம ோம். அ ோ! என்ன அருவ யோன ேரிசனம்! இவ்வளவு எளிேோக ேி மசவித்துவிட்ம ோம ! போவனவன மசவித்துவிட்டு முடிந்ேோல் இன்மற கவர் பண்ண முடிந்ேவற்வறப் பண்ணிவிடுமவோம். ற்ற சன்னிேிவய கோவல போர்த்துக்சகோள்மவோம் என்று மபசிக்சகோண்டிருந்மேோம்.

எதுவும எளிேில் கிட்டிவிட் ோல் அேன் ேிப்சபன்ன? அதுவும் ந்ருேிம்ஹன் விடுவோனோ? சன்னிேிக்கு ஒரு இேண்டு கிமலோ ீட் ருக்கு முன் ஜபீ் க்கர் சசய்ய ஆேம்பித்ேது. ணி மூன்று. “சோர்! ஜபீ் ப்ேச்வன பண்ணுது? கீமழ மபோய் மவற ஜபீ் சகோண்டு வேணும். நீங்க என்ன சசோல்றஙீ்க?

தூக்கி வோரிப்மபோட் து. சரிப்போ! எப்படியோவது சன்னிேிக்கு சகோண்டு மசர்த்துவிடு. அப்புறம் நீ ரிப்மபவே சரிசசய்ய ஏற்போடு பண்ணு.

ஒருவழியோக சன்னிேிக்கு சசன்றுவிட்ம ோம். அப்போ! எப்மபர்ப்பட் வன்! அவவன அல்லோல் யோரு ில்வல! சேய்வ ல்லோல் சசல்லசவோண்ணோ சிங்கமவள்குன்றத்து நோயகவன ேனிவ யில் மசவிக்கும் போக்யம போக்யம். பட் ர் ஸ்வோ ிகள் நன்கு ேரிசனம் சசய்யவவத்துவிட்டு மவறு மவவலயோகச் சசன்றுவிட் ோர்.

கிளம்பலோம் என்று போர்த்ேோல் ற்மறோர் ஜபீ் வேவில்வல. யோருவ ய சசல்மபோனிலும் சிக்னல் இல்வல. மபோன டிவேவவேக் கோணவில்வல. பட் ர் ஸ்வோ ிகள் வவத்ேிருந்ே IDEA கசனக் ஷனில் ட்டும் எப்மபோேோவது சிக்னல் கிவ த்ேது. ஒருவழியோக 3.30 ணிக்கு கீழ் அமஹோபிலத்ேிற்கு ேகவல் சகோடுத்துவிட்டு கோத்ேிருந்மேோம்.

ஐந்து ணிக்சகல்லோம் சேசேசவன்று இருட்டிவிட் து. ஒமே சகோசுக்கூட் ம் பவ சயடுத்து எங்கவள ருசி போர்க்க ஆேம்பித்துவிட் து. ஒரு நூறு குேங்குகள் மவறு எங்கவளச் சுற்ற ஆேம்பித்துவிட் து. எல்மலோரும கிட் த்ேட் அறுபவேக் க ந்ேவர்கள்.

சசன்று கோண் ர்க்கு அரிய மகோவிலோன போவன ந்ருேிம்ஹனின் சன்னிேி வோயிலில் நின்று சகோண்டிருந்ே அவ்மவவளயில்..............

(சேோ ரும்)

கீதா ராகவன்

20

SRIVAISHNAVISM

03 சோ ியோர் விஜயம்

இன்வறய கவே நிவறய மபருக்கு சேரிந்ேிருக்கோே ஒன்று என்று அடித்துச் சசோல்லலோம். ஏன் எனில் எழுதுகின்ற எனக்மக இன்று ேோன் சேரிந்ேது என்பேோல் உ மன அவே யோரி ோவது சசோல்லோ விட் ோல் எங்மக என் ேவலசவடித்து வி ப்மபோகிறமேோ என்று ேவலயின் ம ல் உள்ள ஆவசயோமலோ போசத்ேோமலோ ேோன் கவே உங்களுக்கு கிவ த்ேிருக்கிறது.

மகோகுலத்ேில் அன்று “மஜ மஜ” என்று கூட் ம். வோயிலில் எல்லோ வடீ்டிலும் மேோேணம். சேரு சவல்லோம் சபரிய சபரிய மகோலங்கள். எந்ே வடீ்டில் என்ன விமசஷம் என்று சேரியோேபடி எல்லோர் வடீ்டிலும் கிழ்ச்சிக் மகோலம். ஊமே சந்மேோஷ சவள்ளத்ேில் ேிவளத்துக் சகோண்டிருக்கிறது. ம ள ேோளங்கள் வோண மவடிக்வககள், சபண்கள் மசர்ந்து இவச மகோலோட் ம், கும் ி, மகளிக்வககள். ஆண்களில் பலர் கூட் ம் கூட் ோக போடிக்சகோண்டு கூத்ேோடிக் சகோண்டிருக்கிறோர்கமள. இன்று என்ன விமசஷம்? என்று ஊன்றி கவனித்ேோல் நந்ேமகோபன் வடீ்டில் ேோன் கூட் ம் அேிக ோகமவ கோண்கிறது. கோேணம் என்னசவன்றோல் ஒரு குட்டிப்பயல் பிறந்ேிருக்கிறோன் அந்ே வடீ்டில். ஊருக்மக சசல்லம் அவன். அவனுக்கு சபயர் சூட்டு விழோ என்பேோல் மவே மகோஷங்களும் ந்ேிே ஒலியும் வோவனப் பிளக்கிறது. ந்ே ோருேம், ச ல்லிய பனிச்சோேல் மபோன்ற ச ல்லிய வழ தூற்றல், இவ யிவ மய சுக ோன சூரிய சவப்பம், பறவவ பசுக்கள் கன்றுகளின் இவ வி ோே அற்புே சப்ேம். கோற்றில் ஒவ்சவோரு வடீ்டிலிருந்தும் வரும் இனிப்பு பலகோேங்களின் மூக்வகத் துவளக்கும் வோசம். “இது வகலோச ோ வவகுண் ோ” என்று நம்வ நோம கிள்ளி போர்க்க மேோன்றும் ஆனந்ே நிவல. எண்ணற்ற மபர் கோத்ேிருக்கிறோர்கள் குழந்வேவயக் கோண. இது யோர். ஒரு நீண் சநடிய ஆஜோனுபோகுவோன புலித்மேோல் அணிந்ே உ ல், சநற்றி பூேோ சவள்ளிய ேிருநீேணிந்ே, உருத்ேோே க ண் ல ஜ ோேோரி. அவரும் குழந்வேவயக் கோண கோத்ேிருக்கிறோமே. மேோஹிணி உள்மள சசன்றோள். “யமசோேோ, யோமேோ ஒரு சோ ியோர் கூ வந்ேிருக்கோேடி, போர்க்கமவ சேோம்ப பய ோக இருக்கிறமே”.

21

“ஒரு மவவள பிள்வள பிடிக்கிற சோ ியோமேோ?” உள்மள வி மயோசவனயோ இருக்மக!!”.

“அசேல்லோம் இல்வல ?. விம ன்.வந்து போர்க்கட்டும ”.

“குழந்வே பயந்து மபோய்ட் ோன்னோ?”

குழந்வே இேற்குள் வலீ் என்று அழுேது. முேண்டு பிடித்ேது. யோர் வகயிலும் ேங்கவில்வல. ச ோளிக்க முடியவில்வல. நந்ேமகோபன் மவக ோக அருகில் வந்ேோன். “வழி, வழி” குழந்வேவயச் சூழ்ந்து சகோள்ளோேரீ்கள் சகோஞ்சம் கோற்று சவளிச்சம் விடுங்கள்”. தூக்கி வவத்துசகோண் ோன். ம லும் அேிக ோக கத்ேியது. “சரி சகோஞ்சம் சவளிமய தூக்கி எடுத்துப் மபோய் மவடிக்வகயோக எவேயோவது கோட்டு. அழுவக நிற்கிறேோ என்று போர்ப்மபோம்” என்றோர் ஒரு சபரியவர். இன்னும் ஒரு சுேம் ம மல மபோனமே ேவிே குழந்வேயின் அழுவக நிற்கவில்வல.

“யோமேோ ஒரு ரிஷிமயோ, முனிவமேோ, மயோகிமயோ ஒரு சபரியவர் நிற்கிறோர் அவரி ம் விபூேி வோங்கி ே வு” என்றோள் ஒரு போட்டி. மேோகிணி குழந்வேவய வோங்கிசகோண்டு சோ ியோரி ம் சசன்றோள். சோ ியோருக்கு ட் ற்ற கிழ்ச்சி.

குழந்வேவய இரு வககளிலும் வோங்கி இடி இடிசயன்று சிரித்ேோர் ஆனந்ே ேோண் வ ோடினோர் குழந்வே அழுவகவய சட்ச ன்று நிறுத்ேினோன். சபோக்வகவோய் சிரிப்பு அவனவவேயும் யக்கியது. ேனது சிறு வககளோல் சோ ியோரின் ஜவ வய பிடித்ேிழுத்ேோன். அவனவரும் சிவலயோயினர் ஏன் ஆக ோட் ோர்கள்? ஹரி, கிருஷ்ணனோக பிறந்ேது சேரிந்து, அவவன போர்க்க ஹேன் ஆவலோக வந்ேவே சேரிந்து ஹரி அழுது ஆகோத்ேியம் பண்ணி சவளிமய வந்து ஹேன் வககளில் ேவழ, ஹேனும் ஹரிவயக் கட்டி ேழுவி கிழ்ந்ேேில் என்ன ஆச்சர்யம்!!

சேண்டு மபரும் எப்படிப்பட் வர்கள்!!. ஒருத்ேர் ேன்வன பக்ேியு ன் புகழ்ந்து மவண்டினோல்

மயோசிக்கோ ல் வேங்கவள வோரி வழங்குபவர். எத்ேவன அசுேர்கள் ேோேசர்கள் அப்படி ேவ ிருந்து சிவனி ிருந்து மவண்டிய எல்லோ வேங்கவளயும் சபற்று அவற்வற துஷ்ப்ேமயோகம் சசய்ேவர்கள்.

ற்றவர், அப்படி ேவறோக அந்ே வேங்கவள பயன்படுத்துமவோவே சோ ர்த்ேிய ோக ேண்டித்து, அழித்து ேர் த்வே நிவல நோட்டுபவேோச்மச !!

சேோ ரும்.............

22

SRIVAISHNAVISM

யாதவாப்யுதயம்.

ஸ்ரீமததநிகமாந்தமஹாததசிகாயநம: ஸ்ரீகவிைார்க்கிகஸிம்ஹஸ்யஸர்ைைந்த்ரஸ்ைைந்த்ரஸ்ய

ஸ்ரீமத்வைங்கடநாயகஸ்யவைைாந்ைாசார்யஸ்யயாைைாப்யுையக்ருதிஷு

யோேவோப்யுேயம் (ேர்கம் 10)

111. லிவந: ேேேோேோவே:

ந்த்ரிபி4: சபலோந்விவே:

விமுக்ே: ே ப3சபௌ4 போ4ஸ்வோந்

ம வக4ர் இவ ஜ ோச்ேவய:

10/111. அேக்கனோன கம்சனுவ அவவேன்னில் போவிகளும்

ேிறவ யற்மறோர் மூ ர்களும் நிவலயிலோ ேி யுற்மறோரும்

நிவறந்ேிருந்ே ந்ேிரிகள் நீங்கினமே இப்மபோது!

கருமுகில்கள் அகன்றபரிேி மபோலோனோன் ன்னனும !

கம்சன் ன்னனோயிருந்ேமபோது போபிகளும் ேிறவ யற்மறோர்களும் மூ ர்களும் புத்ேி சஞ்சலம் உவ யவர்களும் மூ ர்கவளமய அண்டியிருப்பவர்களும் நிவறந்ேிருந்ேனர். சூர்யன் ம கங்கவள விட்டு விலகுவது மபோல் உக்ேமசனன் அந்ே மூர்க்கர்கவள விட்டு விலகினோன்.

இந்ே அவ ச ோழிகள் ம கத்ேிற்கும் உக்ேமசனனுக்கும் சபோருந்தும்.

23

லிநம் – கறுப்பு, போவிகள். ேேேோசோேம் – ேிறவ யற்மறோர், ேோவேகவள உவ யது. சபலோந்விேம் – சஞ்சலம் உவ மயோர், சபலோ – ின்னல், ின்னலு ன் கூடியது. ஜ ோச்ேயம் – ஜலோச்ேயம் ( கேம லகேம்) ஜலத்ேிற்கு இ ோனது.

ஜ ோச்ேயம் – மூ ர்கவள அண்டிமனோர்.

112. ப்ேசிேம் ப3ஹுபி4ஸ் ேரீ்த்வே:

ேஸ்ய கூ3 ம் சிகீர்ஷிேம்

ேோேஸ்வேம் இவ ஸ்மேோே:

ஸ்ேோமந ஸ்ேோமந வ்யஜ்ரும்பே

10/112. ன்னன்சசய விரும்பியசேலோம் பல்லி ங்களில் சசயப்பட்டும்

கண்ணில்ப ோ வோறிருந்ேவவ சேஸ்வேிநேி மபோன்றவவயோய்

புண்ணிய ோய் அந்ேவந்ே இ ங்களிமல எழுச்சியுற்று

ண்ணுலமகோர் கோணலோம்படி சவளிவந்ேன வியப்போக!

அவன் சசய்ய விரும்பியசேல்லோம் பலதுவறகளில் சசய்யப்பட்டும் ஆகிலும் பலர் கோணவோகது ோன ேேஸ்வேியின் சபருக்குப்மபோமல அந்ே அந்ே ஸ்ேோனத்ேிமல ம மல எழுச்சியுற்றிருந்ேது.

113. ோனேம்ேேக: ேஸ்ய

ந்த்ேஸ்ேர்க இவோநய: (க4?)

அங்க3 பஞ்சக ேம்பத்த்யோ

விபமே ே3ண் ேோம் யசயௌ

10/113. ோ ன்னன் உக்ேமசனன் ந்ேிரியவவ கலந்ேோய்வு

ஆ ோ ிலோ நியோயவோேம் ஐயங்கமும் மசர்ந்ேிருக்க

பூ ியிமலோர் எேிர்வோேம் புரிந்ேி மவ வோய்ப்பிேோமே!

ோ ேிப்மப உலசகங்கும் பேவியமே ன்னனுக்மக

24

உக்ேமசன ன்னனின் ந்ேிேோமலோசவனயோனது ேர்க்கம் மபோலிருந்ேது. ேர்க்கச ன்பது ேர்க்கசோஸ்ேிேத்ேில் சசோல்லப்பட் ஊஹ ோகும். இேற்கு ஐந்து அங்கங்கள் உண்டு. ேன் கருத்ேிற்கு நியோய ோனவே ஊகித்து நியோய ல்லோேவே ேன் மநோக்கிலிருந்து நீக்கும். அேனோல் விபேேண் ச ன்று சபயர் சபறும். அந்ே ந்ேிேோமலோசவனயும் அவ்வோமற இருந்ேது.

114. ஸ்வே: சுத்3ேோ4ம் யேோஸ்ேோநம்

மேோஷேோகவேமீ் ேி4யம்

ே ே3மே4 யமுனோ மசோண

சப3லோம் இவ ஜோஹ்நவமீ்

10/114. கடும்சவறுப்பு சபோறோவ சயனும் குவறயின்றி இயற்வகயிமல

சநடுந்தூய்வ நிவறந்ேவனோய் சறீ்ற ன்வப அந்ேவந்ே

இ த்ேில்பயன் சகோளும் ேிவய உற்றிருந்ேோன்! யமுவனமசோணம்

நேிகள்மசர் கங்வகேவன ஒத்ேிருந்ேேப் புத்ேிேோமன!

துமவஷம், சபோறோவ முேலிய மேோஷ ற்று இயற்வகயில் நிர் ல ோய் அந்ேந்ே இ த்ேிற்மகற்ப மகோபம், ப்ரீேி இவற்வறயுவ ய புத்ேிவய அவன் சபற்றிருந்ேோன். அவனுவ ய புத்ேி யமுவனயும் மசோணமும் மசர்ந்ே கங்வக மபோலிருந்ேது. கங்வக ஸ்வபோவத்ேில் சவளுப்போனது. யமுவன கூடு ி த்ேிமல கறுப்போனேோல் மேோஷமுள்ளது மபோலிருக்கும். மசோணம் மசரு ி த்ேில் சிவந்து ப்ரீேியுவ யது மபோலிருக்கும்..

115. ேப்ேபி4: ேோ ேோ3நோத்4வய:

உபோவயர் ஸ்ேோநபோேிபி4:

த்3விநவ த்3வபீ ேம்பூ4ேம்

ேத்நஜோேம் அஜஹீேத்

10/115. ச ோேோனம் முேலோன ஏழுவவகயோம் உபோயங்கவள

அவ கின்ற இ த்ேிற்கு அனுசேணோய் சேரிந்சேடுத்து

25

ச ர்த்ேன ோய்ப் பயன்படுத்ேி பேிசனட்டு ேவீுகளிமல

கு ிந்ேிருக்கும் நற்சபோருட்கவள கவர்ந்ேனன் உக்ேமசனமன!

ச ோேோனப்படுத்துவது, பிரிவவ உண்டு பண்ணுவது, சகோடுத்து வசப்படுத்துவது, சிேிப்பது, ோவயவயச் சசய்வது, ேவிர்ப்பது, இந்ேிேஜோலம் சசய்வசேன்ற ஏழுவவக உபோயங்கவள இ த்ேிற்மகற்ப சசலுத்ேி பூ ியில் பேிசனட்டு த்வபீங்களில் உள்ள சிறந்ே வஸ்துக்கவள ஸ்வோேனீ ோக்கிக் சகோண் ோன்.

116. அநுக3ந்ேோ ஸ்வமநத்ரூணோம்

உேமய விச்வேஞ்ஜக:

தூ3ரிக்ருத்ே ோ: மேோபூத்

த்3விேயீ இவ போ4நு ோந்

10/116. ேனக்குவழி கோட்டிந த்தும் சோன்மறோர்கள் ேவ த்சேோ ர்ந்து

பணிவு மன சசல்பவனோய் நன்வ யுறும் அவனத்ேி த்தும்

இன்பத்வேக் கோட்டுவனோய் ேம ோகுணத்வே ஒழித்ேவனோய்

இன்னுச ோரு சூரியனோய் விளங்கினன் உக்ேமசனமன

ேன்வன ந த்துகின்ற சபரிமயோர்களுக்குப் பின்மன படிந்து சசல்பவனோய் ேனக்கு நன்வ வோய்க்கும்மபோது எல்லோவி த்ேிலும் ேோகத்வேக் கோண்பிப்பவனோய், ேம ோகுணத்வே அப்புறப்படுத்துகின்றவனோய் இேண் ோவது சூரியன் மபோல் விளங்கினோன். சூரியனும் ரிஷிகள் கோட்டும் வழிமய சசல்பவன். உேயகோலத்ேில் சிவப்பு நிறத்வே எங்கும் இடுகின்றவன். இருவள அகற்றுகின்றவன்.

117. ேஞ்சிேஸ்ய ே4சநௌக4ஸ்ய

ஸ்ேோந சஞ்சோேமணந ே:

ே ோகஸ்மயவ பூர்ணஸ்ய

பரீவோஹம் அகல்பயத்

10/117. நல்லசேோரு ே ோகத்ேில் நிவறவோக மசகரித்ே

நன்னரீ்ேவன வோய்க்கோல்களில் நற்பயனுக்கு விடுவதுமபோல்

26

நல்வவகயில் மசகரித்ே ேனம்ேன்வனத் ேகுந்ேேோன

பல்லி ங்களில் சசலுத்ேியனோய் போதுகோத்ேோன் ன்னனும !

நிவறந்ே நீர்த்மேக்கத்ேிமல ம ல் வழிந்மேோ வவக சசய்வதுமபோல் மசகரித்ே ேிேவியங்கவளத் ேகுந்ே இ த்ேிற்கு சசலுத்ேி கோத்து வந்ேோன்.

118. ஆேோகேோந்ேம் அவ த்ய ஹபீேீந்த்3ேோன்

பூ4ம்நோ நிமஜந பரிஹ்ருத்ய யயோேி சோபம்

ஓமஜோ நிமேோே4கம் இலோச்ேயம் உக்3ேமேநம்

ேோஜோநம் ஏக கமேோத் ஜகமேகநோே:

10/118. க சலல்வல வவேயிருந்ே அேசுகவளக்

கவர்ந்துேன் கிவ யோமல அ க்கிவிட்டு

யதுகுலத்ேின் ீேிருந்ே சோபம்ேவன

அகற்றியனோய் உக்ேமசனன் ஒருவவனமய

எேிரிகளின் பலம்ேன்வன ஒடுக்குகின்ற

உலகுக்சகலோம் ஒப்பிலோே அேசனோக்கி

பவ ப்புக்சகலோம் ஒப்பிலோே அவ க்கல ோம்

பேம்சபோருளோய் கண்ணபிேோன் விளங்கினமன!

க லின் எல்வலவவேயிலுள்ள சிறந்ே அேசர்கவளத் ேன் ப்ேபோவத்ேோமல அ க்கி, யயோேியின் சோபத்வேப் மபோக்கி, உக்ேமசனன் ஒருவவனமய ஒமே ஆச்ேய ோன அேசனோக்கி விளங்கினோன் ேர்வ ஜகந்நோேனோன கண்ணன்.

119. ேிப்ேோவத்4யம் ேத்ரிய வ்ருத்த்யோ பஹுசோகம்

க்நம் சோமபோே3ந்வேி ோந்யம் யது3வம்சம்

இச்சோே4ீந ஸ்மவேே ேர்வ: ஸ்வ ஹிம்நோ

ேேோமகோ3மபோ ேோ யவயீோந் உே3ஹோர்ஷீத்

27

10/119. ேன்னுவ ய விருப்பப்படி எலோ ிருக்க

ேிகழ்பவனோய் பூ ிகோக்க இவ யனோகத்

மேோன்றிட்டு பலேோ னின் அ ங்கியமேோர்

ேம்பியோக ேயேேன்ேன் ேோ னுக்குப்

பின்அேச ேர் த்வே நன்ன த்ேி

சோபத்வே நீக்கிட்டு யதுவம்சம்

ீண்டும்பல் கிவளகளு ன் லர்ந்சேழுந்ேி

கத்ேோன உேவிசசய்ேோன் கண்ணனும !

ேன் இஷ் த்ேிற்கு இணங்கி எல்லோ ிருக்க விளங்குகின்றவனோய், உலகம் கோக்க இவ யனோய்த் மேோன்றிய கண்ணன் பலேோ னுக்குத் ேம்பியோய் அ ங்கி ேசேேேோ னுக்குப் பின் ேத்ரிய ேர் த்வே ஒழுங்கோக ந த்ேி குவறகவளக் கவளந்து சோபக்க லில் மூழ்கிய யதுவம்சத்வே ீண்டும் பல கிவளகமளோடு உத்ேோேணம் சசய்ேருளினோன்.

துேோ ப்ேமவசத்ேில் ஆேம்பித்து உக்ேமசன பட் ோபிமஷகத்ேில் நிவறவுற்றது.

இேி ஸ்ரீ கவிேோர்க்கிக ேிம்ஹஸ்ய ேர்வேந்த்ே ஸ்வேந்த்ேஸ்ய

ஸ்ரீ த் மவேோந்ேோசோர்யஸ்ய க்ருேஷீு யோேவோப்யுேய கோவ்யம்

ேச ேர்க: (955 – 1073 = 119)

கீதாராகவன்.

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SRIVAISHNAVISM

DHARMA STHOTHRAM

Part 198.

vyavasaayo vyavasthaanah We observe mother monkey carrying her infant on her back. But, the mother cat is always carrying her infant by the scruff of the neck. In both cases, the infant is dependent on the mother. But with the monkey, a cooperative effort is needed. The mother does most of the work, but the baby needs to make a decision, with full faith and climb on the mother’s back and hang on. But the kitten has no decision, no effort and no hanging on. The kitten is just picked up and hangs there as the mother takes it where they need to go. Baby monkey, has an experience of conditional grace, and for kitten; just an experience of sheer grace.The example of such grace is seen in the story of Dhruva and Prahlada who are saved by Sriman Narayana..In Dhruva’s case, young boy had complete faith on Him, and so got His grace. Dhruva did as told by Narada and did a severe penance for five and a half months. He had the Divine Form of the Lord embedded in his heart and was immersed in the blissful vision inside himself. When the Lord really appeared he would not open his eyes, He had to take off the inside vision from Dhruva’s mind. Then he saw Him in His full four-armed form in all His dazzling brilliance and majesty. We find Dhruva is strongly believed his faith in Him to be successful. Prahlada was a saintly boy , son of a powerful demon king, Hiranyakashipu. Though the demon king tried everything to convert the boy, Prahlad held fast to his faith in Sriman Narayana. , Prahlada, with supreme confidence in the omnipresence of the Lord and obliged this little boy by appearing in the form of a half-man-half-lion from that pillar. And this appearance proved to be the end of the demonaic King. In Prahlada’s case, Sriman Narayana took care of His devotee, and appeared before him. So,Nama sankeerthanam

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always have full effect, as both uttered Narayana namas in full confidence on him. .Now on Dharma Sthothram

The next 42nd sloka in Sri Vishnu Sahasra Namam is

vyavasaayo vyavasthaanah samsthaanah sthaanado-dhruvah pararddhih paramaspashtah-tushtah pushtah subhekshanah.

In 384 th nama . Vyavasaayah it is meant as “Resolute.”’Gnana swaroopi’ and ”Yoga’.In Gita 2.41 Sri Krishna says as .Vyavsayatmika buddhir ekekha.The intellect which determines only one thing ,and remains unshakably fixed to it, and which points to Sriman Narayana alone and with a strong faith ,is sure to be elevated to the highest perfection of life. He is also one who will be freed even from the shackles of karma. As He is of the nature of Pure Wisdom.The intellect of one who is practising Yoga is single-pointed without vacillation.It is stressed in this to work persistently until the Goal is reached in full resolution. In Gita 10.1, Bhuya eva maha maha baho ,Sri Krishna asks Arjuna indicating His virtues, glory and truth for coming to a firm mind. Sriman Narayana is one who is wholly of the nature of knowledge, gnana and so He is gnana swaroopi.He has the ether as His body, and so all the stars find place there. Sriman Narayana is one who is full in six opulence ,who has full strength ,full fame, wealth knowledge ,beauty and renunciation. Nammazhwar says in Thiruvaimozhi 5.6.2 Kalvi avenum yane He is one within education with no boundaries, is one who clears the doubts, instructing the essence and truth in the same .Andal in Thiruppavai 21 st pasuram says as “OOtram udaiyay periyay ulagininl thotramai ninra sudare ‘Sriman Narayana is one who is well immersed in vedas ,and he is one wherein fame and praiseworthy aspects in plenty, which could not be seen in even in vedas. He is one with lot of encomiums. Hence Vyavasaayah is sriman Narayana.

In 385th nama Vyavasthanah it is meant as He is The basis and the Substratum. Sriman Narayana is one who orders the laws of the cosmos and administrating the whole universe under those laws. He is one who is the basis for the division of time .He is the root of all His regulating the universe in unique is exemplary one. Everything in the world is strung on Him as rows of gems in a string. All beings enter into Sriman Narayana at the end of the cycle and become one with Him. He releases them at the beginning of the next cycle. Under His guidance, nature gives birth to all subjects ,movable and immovable and the world thus revolves. There is nothing moving or unmoving that can exist without Him. He is everything the taste in waters, the light in sun and moon, the brightness in fire, the fragrance in earth, the life in all existences .In Thiruchanda Virutham Thirumazhisai Azhwar stresses this in 8th pasuram AAthi aana vanavarkum..,it is said as Brahma ,Saptharishis, Indra, Siva, agni, and all nithyasuris are governed by Him. Thus everything is in under His control and so He is vyavasthanah .

Tobe continued..... Arumbuliyur Jagannathan Rangarajan

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SRIVAISHNAVISM

Chapter 4 25.suraprasoonaiH surabheekrthaanaam

aarohaNaanyangaNavedhikaanaam

thamaarurukshum tharalaanghripadhmam

Dhaathaaram aarohayath aaSu Dhaathree

Yasodha helped him, who is the creator of the world

and who wished to climb the steps of the platform

strewn with heavenly flowers, but not able to put his

feet which became weak on the steps.

Dhaathree - Yasodha ( mother)

aarohayath- made him climb

aaSu- quickly

Dhaathaaram- him who is the support of the world

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aarurukshum –and who wished to climb

tharalaanghripadhmam- and whose lotus feet became

weak

aarohaNaani- the steps

angaNa vedhikaanaam – of the dais

surabheekrthaanaam- which was made fragrant

suraprasoonaiH – with divine flowers

Dhaathaaram- him who is the support of the world

aarurukshum –and who wished to climb

tharalaanghripadhmam- and whose lotus feet became

weak

26.thaleshu thasyaangaNa paadhapaanaam

thaalaanukooleshu gathaagatheshu

vrajasThithaah svargasadhaa aSruNvan

dhoorodithaam dhundhubhithooryanaadhaan

The residents of vrajabhoomi, heard the dhundhubi

and bheree sounds from heaven when Krishna

moved under the trees that were around the yards, in

time with their clappings.

vrajasThithaaH- The residents of vraja

asrNvan- heard

dhundhubhithoorya naadhaan-thesound of

dhundhubhi and bheri

dhoorodhithaam – coming from afar

svargasadhaam- of the celestials

thasya gathaagatheshu-on his movements

thaalaanukooleshu- in accordance with their

clappings

thaleshu-the place under

angaNa paadhapaanaam – the trees that surrounded

the courtyard.

.

32

SRIVAISHNAVISM

33

34

Mannai Pasanthi

35

SRIVAISHNAVISM

Thirupavai.

Sow. Bhargavi( Swetha ) & Smt. VijayalakshmiSundaram.

Thirupavai Pasuram 9

Picture of: Vanjula Valli Thayar with Narayur Nambi at ThiruNarayur Divya Desam (Nachiar Koil)

Importance is given to Thayar over Perumal at this Divya Desam. Please notice in the following

picture that Thayar is pointing her hand at her thiruvadi thus showing us that we must first

perform Saranagathi at her lotus feet. Also notice that Thayar seated on Perumal's

vakshashthalam is wearing a beautiful green silk pavadai.

36

thoomaNi maadaththu sutrum viLakkeriya(th)

In the ninth Pasuram Andal Nachiar sings as herself instead of assuming to be a gopi girl. She

doesn’t sing about any indications to show that the day has dawned but instead describes the

girl inside the house. Andal Nachiar with her friends is standing outside the home of a rich girl.

They can see that the house is bedecked with precious gems. Nachiar says that the house is

bedecked with the “best” gems. The meaning of “best” gem can be obtained if this pasuram is

compared with the Nammazhwar pasuram on Irattai Tirupathi.

37

Devapiran of Tholai Villimangalam

Nammazhwar says that Tholai villimangalam is built by using defect less gems. This means that

earlier the gems had some defects which have been corrected. Thus Nammazhwar’s gems

refer to Muktatmas who reach Vaikuntham after being liberated from samsara while Andal

Nachiar’s gem represent the Nithya Athmas like Garudazhwar at Sri Vaikuntham who never fell

down to samsara and hence were always perfect.

The best items are often used by the wife while the lower quality items are used by the

husband. Thus Devapiran of Tholai villimangalam has the defect less gems while the gopi girl

has the best gems. The gopi girl in this pasuram represents Thayar. This pasuram invokes

Thayar .

The room in which the girl is sleeping is radiant as it is decorated with precious gems but a lamp

is lighted for spreading auspiciousness.

thoopam kamazha(th) thuyilaNaimEl kaN vaLarum

The girl is sleeping on a soft mattress that induces sleep as soon as a person lies on it. The

room is filled with smoke emitted by sweet smelling incense.

Kan valarum is used to speak with Bagawathas; so even though this girl is a friend as she is a

Bagawatha hence “kan valarum” is used in this pasuram. The girl is sleeping like

Kumbakaranan because she has performed Saranagathi at the Lord’s feet therefore she is free

38

from all kinds of worries. She has the same mentality as Sita Devi; the girl knows that she has

handed over herself to lord Krishna therefore the onus of protecting her falls on Him. Thus she

is free of all cares and sleeps peacefully. This shows that she has Maha Vishvasam on the

Lord. The other girls have Maha Vishvasam as well but their over enthusiasm to see Lord

Krishna as soon as possible makes them feel apprehensive whereas, this girl is sleeping

peacefully as she has subdued even her enthusiasm. A prapannan is a person who has done

prapatti at the Lord’s feet. Such a person should not worry about anything in life; if a prapannan

starts to worry about his/her life it translates to the fact that this person does not have any belief

in God or God’s ability to protect him/her. A prapannan should not worry about reaching

Vaikuntham either as, he/she must have belief that Perumal will definitely grant moksham to

anyone who performs prapatti. A prapannan must lead a carefree life and wait for the arrival of

the Lord like the girl shown in this pasuram by lighting lamp and by burning fragrant incense

sticks to welcome the Lord. Andal Nachiar marveled the girl’s Maha Vishvasam; Nachiar started

to feel jealous of this girl who is a fictitious character created by Nachiar as even Nachiar was

unable to live a carefree life like this girl. Andal Nachiar wished to have some sort of tie with the

girl and thus called the girl as “mamaan magale”. Mother’s brother is called as “mama” therefore

Nachiar is calling this girl as her cousin i.e. mother’s brother’s daughter.

ThirumangaiAzhwar sang the following pasuram in which he considers family ties to be

diseases.

* thAyE thandhai enRum * thAramE kiLai makkaL enRum *

nOyE pattozhindhEn * unnaik2 kANbadhOr AsaiyinAl **

vEyEy pUmpozhil sUzh * viraiyAr thiruvEngkadavA! *

nAyEn vandhadaindhEn * nalgi ALennaik koNdaruLE 1

39

If we compare the ninth Thirupavai pasuram with the above pasuram by Thirumangai Azhwar it

makes us wonder if Andal Nachiar contradicted the above pasuram by addressing the girl as

“maman magale” but it is not so since Thirumangai Azhwar only called those family members

who prevent us from reaching Perumal as diseases. All the other family members who inspire

us to think about Perumal are necessary for us to continue our spiritual journey. Thus Nachiar

addressing the girl as “mamaan magale” is justified.

A king while performing the Ashwamedha Yagam sends 400 people along with the horse to

protect the sacrificial horse from his enemies. It is prescribed in the Vedas that the horse should

be led by the king’s father’s sister’s son. The horse should be followed closely by the king’s

mother’s sister’s son. The king’s father’s brother’s sons are not allowed as they compete with

the king for the ancestral property and thus may plot against the king by harming the sacrificial

horse.

Thus Andal forgot for a moment that she has assumed the role of a gopi and called the girl as

“mamaan magale” wishing to have some sort of ties with the girl as Nachiar was overcome by

emotions after thinking about the girl who was sleeping peacefully because she has belief in

Prapatti and Perumal’s ability to save her.

While taking up Sanyasahrama, a man must vow that he has given up love for wealth, his

children, wife and all kinds of family ties. Ramanjacharyar took up sanyasa at the age of forty as

his wife hindered his progress along the spiritual path. As his wife sought a materialistic life, he

left his property to her and then took up sanyasa. He was asked to vow aloud that he had given

up his family ties. To this Ramanjacharyar said that he had given up on all family ties except his

sisters’ sons Mudaliyandan and Nadadoor Azhwan. When he was asked to explain why he

refused to cut his ties with his nephews, Ramanjacharyar replied that he only had to cut-off

40

those ties which prevent him from reaching the Lord but he could retain those ties which help

him to reach the Lord.

Thondaradipodi Azhwar had said that “sombare ugathi polum.” Thondaradipodi Azhwar has said

that Ranganathan is loved by lazy people. The lazy people referred to by Azhwar in the above

pasuram are those people who are disinterested in everyday materialistic life thus appearing to

be lazy to the common people. These people show only interest in doing kaimkaryams to the

Lord and spend their time meditating upon the Lord thus appearing to be lazy to the common

people. Thus the girl is considered as lazy by Andal Nachiar in the pasuram as she is not

interested in normal materialistic life.

Sri Bakthavathsala Perumal of Thirukannanmangai.

Thirukannamangai Andan lived performing kaimkaryams to Sri Bakthavathsala Perumal. Once,

two hunters came to the temple separately. They left their footwear outside and asked their

dogs to guard their footwear. Each dog started to chew the other hunter’s footwear and as a

result a fight ensued between the dogs to save their master’s footwear. The fight became fatal

and the two dogs killed each other. The hunters came outside unaware of their dog’s fate. The

moment they came to know that their dogs had attacked each other and had been killed, the

hunters who were very attached to their pet started to fight with each other and ended up killing

each other as well. Swami Thirukannamangai Andan arrived at the scene as he came to

worship Bakthavathsala Perumal. He was informed by the people about the hunters’ fate. The

moment he heard this he went inside the temple and sat down near Bakthavathsala Perumal.

41

He said that if even a foolish hunter had fought for the sake of his dog why wouldn’t Perumal

fight to protect His devotees? Thus Thirukannamangai Andan called himself as Bakthavathsala

Perumal’s dog and stayed near Perumal forever. He withdrew himself completely from everyday

activities as he had profound belief that Bakthavathsala Perumal would take care of him.

Thus the girl sleeping inside the house appeared lazy since she had a similar attitude like

Swami Thirukannamangai Andan.

Thumani mada anaimel reminds us of Nachiar koil as this divya desam is known as Sugantha

Giri (fragrant hill).

Manimada koil refers to temple with a unique architectural style where the inner sanctum is built

at a raised level with steep steps leading to the sanctum. The sanctum is constructed in such a

way that elephants cannot enter the sanctum easily. Please see the following picture.

A view of the manimada style architecture at the main sanctum of Nachiar Koil

There were two Siva Bakthas in Kailasham. They started to fight with each other while plucking

flowers to worship Lord Shiva in Kailasham. Thus Lord Siva cursed them to take birth on Earth.

One devotee was born as a spider while the other took birth as an elephant. The spider and the

elephant lived at Thiruvanaikoil. They performed kaimkaryams to Jambhukeswarar since they

still retained the same vasanai they had in Kailasham. The spider noticed that the Lingam did

not have a roof. It started to spin a web over the Lingam to form a roof. After the spider finished

building a roof out of cobweb, the elephant came to worship the Lingam by pouring water over

the Lingam. The elephant noticed the cobweb formation and cleaned the web with its trunk. The

42

next day the spider once again made a new roof while the elephant later cleaned it. This went

on for a few days. The angry spider decided to wait nearby to see who was destroying the roof.

It espied on the elephant cleaning the roof in the evening. The angry spider then went inside the

elephant’s ear and soon both the spider and the elephant died. The spider then took birth as a

Chola King.

Prior to the King’s birth an astrologer paid a visit to his parents and informed them that the child

was destined to be an emperor if it took birth at a particular hour. Thus the queen was tied

upside down to induce labour. The child was born at the prescribed time but the queen died

during child birth. The child was born with reddened eyes and hence was called as Senkan

Chozhan. Senkan Chozhan became an emperor. He carried the same memory imprint of

performing kaimkaryams to Lord Siva and as a result he built 70 temples for Lord Siva. He

retained the impression from his prior birth as a spider and hence did not want elephants to

enter the sanctum. As a result he started to construct temples with raised sanctums that could

only be reached through very steep steps.

Parvati Devi felt bad that Lord Siva’s devotee had been cursed to take birth as a spider and now

as a king. Just before the king was born, Parvati Devi had asked Lord Siva to help the devotee

attain Moksham. As granting Moksham is not within the capacity of Lord Siva, Lord Siva incited

the astrologer to inform the king’s parents that the child must be born at a particular time. This is

because the time mentioned by the astrologer was the time when Lord Hayagreevan would look

at the birth of the child. If Lord Hayagreevan looked at the child it would definitely attain

43

Moksham. The deity which would look at children when they are born varies with time.

According to the quality of the deity which glance at the child the child’s character will be

defined.

As Lord Siva had requested Lord Vishnu to bless the king and grant him moksham, Perumal

arranged for the king’s enemies to collaborate with each other and thus defeat the king in a war.

The defeated king was angry with the astrologer who had informed his parents that the king

must be born at a particular time. The king was angry because he was no longer the emperor

and his mother had died giving birth to him.

The king went in search of the astrologer and located the astrologer at Thiru Narayur. The

astrologer informed the king that he had been expecting the king to pay him a visit. The

astrologer mentioned that he could help the king to win back his kingdom if the king did prapatti

at the feet of Perumal. Thus the king agreed and performed prapatti which was accepted by

Perumal. Perumal then gave a special sword to the king with the help of which the king defeated

his enemies and regained his kingdom. To thank Perumal, the king built the temple at Thiru

Narayur in the style of “Manimada” temple. Thus this stanza refers to Nachiar Koil.

Thus with the intention of invoking Vanjula Valli Thayar, Andal Nachiar sings this pasuram. At

both Thiru Narayur and Sri Villiputhur, Vanjula Valli Thayar and Andal Nachiar are given more

importance than Perumal. At Thiru Narayur, Thayar accompanies Perumal during all the

festivities when they tour the streets as the Divine couple but Thayar is always a few steps

ahead of Perumal and she is the one who holds the Satari as well as the reigns.

Picture of Vanjula Valli Thayar with Narayur Nambi

Medhavi Maharishi was residing at Thiru Narayur. He wished for the Lord to become his son-in

law. To fulfill the rishi’s desire, Goddess Lakshmi incarnated as his daughter and was named

Vanjula Valli. At the appropriate moment, Perumal appeared before the rishi as a Brahmachari.

44

The rishi invited him over to his house for lunch. After Perumal finished eating, the rishi sent his

daughter with a jug of water to give to Perumal. Perumal caught hold of Vanjula Valli’s hand

when she gave Him the water jug and refused to let go off her hand. As Thayar complained to

her father, Perumal revealed His identity to the rishi. The rishi was very happy and gave his

daughter to Perumal in marriage but imposed a condition on Perumal that at this Divya Desam

Thayar should be given more importance than Perumal. This is the only Divya Desam where

Azhwar has done mangalasasanam for Thayar. Thirumangai Azhwar sang the following

pasuram in Peria Madal for Vanjula Valli Thayar.

irumpozhil sUzh

mannu maRaiyOr thirunaRaiyUr mAmalai pOl *

ponniyalum mAdak kavAdam kadandhu pukku *

ennudaiya kaN kaLippa nOkkinEn * - nOkkudhalum

mannan thirumArbum vAyum adi iNaiyum *

pannu karathalamum kaNgaLum * - pangkayaththin

ponniyal kAdu Or maNivarai mEl pUththadhu pOl *

minni oLi padaippa vIzh nANum thOL vaLaiyum *

manniya kuNdalamum Aramum nIL mudiyum *

thunnu veyil viriththa sULAmaNi imaippa *

mannu maradhagak kunRin marungkE * - Or

inniLa vanjchikkodi onRu ninRadhu thAn *

45

annamAy mAnAy aNimayilAy AngkidaiyE *

minnAy iLavEy iraNdAy iNaichcheppAy *

munnAya thoNdaiyAyk keNdaik kulam iraNdAy *

anna thiruvuruvam ninRadhu

Thirumangai Azhwar in says in the above pasuram that he went to Thiru Narayur and saw a

“Vanji creeper” next to an emerald green mountain. The mountain is Perumal and the creeper is

Thayar. Azhwar says that he saw a swan, a deer, a peacock, lightening, 2 bamboo shoots, 2

pots, 2 kovai fruits and 2 fish.

Thayar stands like a deer. She walks gracefully like a swan. Her hair is beautiful like peacock

feathers. Her waist is like a flash of lightening very small; only a flash is visible. Her shoulders

look slender like young bamboo shoots. The pots represent Thayar’s breasts which reveal her

as the mother of all. Her lips are red like the kovai fruit. Her eyes are beautiful like fish.

Mameer avalai ezhupeero

Mami (mother’s brother’s wife) is asked to wake the sleeping girl. Mameer is in plural form to

show the greatness of women in general. Even though there is only one mami, she is referred to

in plural form to show the greatness of women. A wife is often referred to in plural form as she is

considered to be the embodiment of the following five women. Thus Dhara in Sanskrit is in

plural form as one wife is equal to the following five women. Wife serves food with affection like

a mother, she serves like a servant by taking care of household chores, she exists as Lakshmi

Devi in the house by taking care of finances, she acts as a romantic partner, she is patient like

Bhumi, she provides consultation like a minister or a lawyer.

Nachiar seeks the help of her aunt to awaken the sleeping girl.

46

‘We tried to wake her but she doesn’t; is she?’ asked Nachiar.

‘My daughter is very chatty; don’t call her dumb!’

‘Then maybe she is deaf,’

‘But she has sharp hearing like a snake and can hear even a pin drop!’

‘Then she must be lazy. This is why she refuses to leave her bed.’

‘But she helps out with all my chores and she also helps you when she visits you. How can you

say that she is lazy?’

‘Could someone have put an enchantment on her making her fall into deep slumber?’

‘Oh! How do we break the enchantment?’ asked the aunt with concern for the safety of her

daughter.

‘The only remedy is to chant Vishnu Sahasranamam, ’stated Nachiar, ‘please say “ma Mayan,

Madhavan, Vaikunthan” in her ears. She will definitely wake up,’

Ma Mayan is the name given to the Lord to show that he makes the impossible possible. He

pulls strings because He is Goddess Lakshmi’s husband and hence tries hard to help us reach

Moksham. Thiru Narayur the Lord is visible inside the sanctum even from the street. Vaikunthan

is one of the names of Perumal as well as the name of Perumal’s city.

Alternate Meaning:

47

Picture courtesy antaryami.net

This pasuram reminds us about Budath Azhwar as he sang about the importance of Vishnu

Sahasranamam. Perumal’s mace (Gathai) incarnated as Budath Azhwar. Gadam in Sanskrit

also means diseases. This Azhwar taught us that chanting Sri Vishnu Sahasranamam (i.e. Hari

Nama sankeerthanam) cures diseases.

48

Ref: Sri Bhutat Azhwar’s Irandam Thiruvandhadhi (Text with free translation and commentary by

N. Rajagopalan I.R.A.S (Rtd.))

Surrum vilaku eriya is Bhuthath Azhwar as he lit a lamp made out of his love for Perumal which

along with Poigai Azhwar’s lamp helped Pei Azhwar to see Tirukovalur Perumal.

Azhwar declared himself as the best Tamilian. To prove that his expertise in Tamil, he sang that

Perumal lives in that mountain where the male elephant plucks young bamboo shoot and blends

it in honey to feed the female elephant.

The meaning of this pasuram was understood when Ramanjacharyar explained Dwaya

Mantropadesam along with Asthaksharam and Charama Slokam. Sri Anathazhwan said that

pasuram Ramanjacharyar was the male elephant mentioned in the Budath Azhwar’s pasuram

49

as he mixed the bamboo shoot called Dwaya Manthram in the honey called Asthaksharam and

Charama Slokam and fed the sweet mixture to disciples like Anathazhwan.

Thus Andal Nachiar sang the ninth pasuram to remind us about the Vaibhavam of Budath

Azhwar.

Summary:

The residence of Bagawathas should be considered as sacred space. Thoo mani madam

If we have any ties with a Bagawatha we should consider ourselves to be blessed as this

relationship will save us.

Only if a Bagawatha grants us permission we should enter their space.

Whenever we face trouble we should do Bagawan’s Nama sankeerthanam. It is the only

remedy to cure all diseases which was prescribed even by Charakar in Charaka Samhita.

Based on, Thiruppavai - A discourse in Tamil by Sri U.Ve. Karunakaran Swamy

Any errors or inconsistencies in the following series are due to the mistakes we made while taking notes.

Copies of the CDs can be obtained from Sri Karunakaran Swami’s website http://www.nadadoor.org/ .

This series is for the benefit of people who do not understand Tamil. Those of you who understand Tamil

very well must definitely obtain a copy of Swami’s Upanyasam. You can do so by contacting

Nadadoor.org. Swami also renders discourses in English but we are not sure if Thiruppavai discourse is

available in English. The experience of listening to Swami’s upanyasams could never be obtained by

reading the following series. We have done our best to take notes with due diligence. I apologize for any

errors that I have made while writing this series.

Paasuram 10 - next week.

50

SRIVAISHNAVISM

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Andals wedding Dreams Vaaranamayiram.Jayanthi Sridharan__

Play video

Aayanukaga thaan kanda kanavinai! Sindubhairavi!

00:04:02

Added on 09-02-2014

53

Respected Swamin,

Sending herewith a sample of vaaranamayiram cd containing the pasuram Aayanukaga than kanda

kanavinai.. for Andal bhakthas.

Regards

Jayanthi

http://youtu.be/wPGFkgIiS2Q

Dayasathakam Android App

Sri:

Dayasathakam Android App

One of Swami Desikar's exemplary work about Lord Venkatesawara is compiled as

Dayasathakam. Now vaishnavism.eclass has published an android app. Please download from

https://sites.google.com/site/vaishnavismeclass or from google play.

__._,_.___

Thaayar Kadaivelli.

Dasan,

Uruppattur Soundhararajan. Srikainkarya.

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

54

SRIVAISHNAVISM

ஐய்யங்கோர் ஆத்து ேிரு வ ப்பள் ளியிலிருந்து.

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SRIVAISHNAVISM

SRI NARASIMHA DARSHANAM – 189.

BY.Sri.JEGANNAATHAN.K.S.

YAANAMALAI Yoga Narasimha Narasingam - Madurai

vEdhAn samasthAn KALU saasthragarbhAn vidhyApalEh keerthimatheemcha Lakshmeem | Yasya PrasAdhAth sathatham labhanthE tham Naarasimham saraNam gathOsmi || MEANING :

I have taken refuge (performed SaraNAgathi) to that Narasimhan by whose grace one obtains without fail the fruits of Brahma VidyA elaborated in the VedAs and in heart of the saasthrAs. I have chosen that Narasimhan, who blesses one with keerthi and permanent wealth, as the means for my saraNAgathi. Coutesy: www.sundarasimham.org E-book # 35 SriNrusimha Panchamrutam Slokam 3 NORTH Tamil Nadu abounds in Narasimha temples. And the most important among them is the one in Sholingur, whose original name was Gadikachalam or Chozhasimhapuram. There are not many temples in South Tamil Nadu, exclusively dedicated to Lord Narasimha though He is worshipped in sub-shrines in some temples. However, there is one dedicated to Him — the cave temple at Yanaimalai, eight kilometres from Madurai, on the road to Melur. This place, though not a `Divyadesam' sanctified by Azhwars' hymns, is situated between two holy places — Azhagarkoil in the north and Thirumohur in the east. There is a hill in the shape of an elephant adjoining it, hence the name Yanaimalai. The Yoga Narasimha Perumal temple is situated to its west in a village called Narasingam. It was built by Maran Kari, a minister of the Pandya king Jatila Varman, also known as Komaran Sadaiyan. According to the Sthala Puranam of Madurai Koodal Azhagar Temple, known as Koodal Manmiyam, published 80 years ago, sage Romasa had installed the

Narasimha idol in a cave in the hill. And the 87th chapter of the Uthara Kandam of the Brahmanda Puranam says the sage did penance on the banks of the tank called Padma Thadagam, as it was filled with lotus flowers, near the Gajagiri Kshethram (the present Yanaimalai) seeking progeny, and wanted the Lord to appear in His Narasimhavatara. The Lord appeared as Ugra Narasimha and the heat that emanated from Him was unbearable. Even the celestials were affected by it and they all came to Gajagiri Kshethram and prayed to the Lord to calm down. The Lord could not be pacified and then they sought the help of Prahlada, whose arrival quietened Him to some extent. They prayed to Goddess Mahalakshmi, who also took Her abode in Him as Narasingavalli, after which He became Yoga Narasimha. The Lord later granted the boon sought by the sage.

The Yoga Narasimha temple in Yanaimalai with the hill in the background

According to another legend, Lord Siva was afflicted by Brahmahathi Dosha after He plucked one of the five heads of Lord Brahma. He was relieved of it after He took

58

bath in the holy water source here, also known as Chakra Theertham, and He worshipped Lord Narasimha. It is believed that taking a dip in the Chakra Theertham, which is near the temple, rids one of all sins. The Thiruvilaiyadal Puranam, written first by Perumbatrapuliyur Nambi and later by Paranjothi Munivar, says that the Chozha king, who could not win the battle against the Pandya ruler, sought the help of Jains. They created a giant elephant using their mystic powers and directed it to kill the Pandya king and destroy his capital. But the Pandya prayed to Lord Siva to save him and his capital. The Lord sent to him the `Narasinga Asthram,' which turned the elephant into a hill. To commemorate this event, a stone elephant was installed in Madurai near the Vaigai facing the north, which is found near the Yanaikkal bridge even today. Inscriptions in the cave temple say that Maran Kari, the minister of the Pandya king, started the construction of the temple in 770 A.D., which remained unfinished, either due to his death or due to some other calamity, and was completed by his brother Maran Eyinan later. He also built the Muka Mandapam and consecrated the temple. The fort around Azhagarkoil is also known as Iranyan Kottai, and even now a stone idol of Lord Yoga Narasimha is found atop its entrance. A big idol of Yoga Narasimha, found in the outer Prakaram of the Azhagarkoil temple, known as `Jwala Narasimhar,' is said to be ferocious. To pacify Him, regular Thirumanjanam is performed with gingelly oil. A hole is found in the ceiling above the idol which is believed to let out the fire emanating from it. The foot of the hill, where the Narasimha temple is located is known as Narasingam or Hasthigiri or Gajagiri. The "Utsava" idol of Narasimha. _

The inscriptions at the temple are in ancient Tamil, Brahmi and Vattezhuthu. There are two inscriptions of Srivallabha Pandya, which speak about the gifts made to the temple. There are also inscriptions of later Pandyas and one of them, belonging to the rule of Sundara Pandya, (1216 A.D.) gives details about his conquest of the Chozha country. Another inscription says that land gifts were made at Iyakkimangalam village for conducting the festival in the Yanaimalai Temple. Inscriptions belonging to the rule of later Pandyas, especially Maravarman Sundara Pandya I, are also available but most of them are incomplete. The Yoga Narasimha idol at the temple is six feet high, sculpted on the hill itself. There are Mahamandapam, Garuda Mandapam and Mukhamandapam of the Pandya period. The shrine of Goddess Narasingavalli faces south, at the entrance. Inscriptions say that there was also an `agraharam' for Vedic Brahmins, but there is no trace of it now. The temple bustles with activity during the Narasimha Jayanthi, and on Masi Makam day, when Sri Kalamega Perumal of Thirumohur visits this place for the `Gajendra Moksham' festival. The temple is unique for its utsava idol of Narasimha in a standing posture with the Sudarsana and Panchajanya in His upper two hands while the left lower hand holds the Gathai and the right is in the Abhaya Hastha posture. A similar Narasimha idol is worshipped at Parikkal. Efforts are on to renovate the temple. The Balalayam was set up on April 7 and the Lakshmi Narasimha Apthan Kainkarya Sabha has decided to undertake the work. It has proposed to make goldplated copper coverings for all the idols, make Thiruvachis for the Moolavar and Utsavar idols, provide them with new Peedams, construct a three-tier Rajagopuram, cover the ceiling with tiles, provide marble floorings inside the sanctum sanctorum, raise the compound walls, cover the outer Prakaram with granite slabs, repair the Vimanams, Garuda Mandapam, Thayar Sannithi, and also build a new Mandapam in front of the Thayar Sannithi. How to reach

Mini buses every 10mts from Othakkadai Temple Time: 7 a.m-12 noon and 4 p.m-8 p.m Contact : V.K. Ramesh Bhattar Mobile : 98464 68780

P. Rajagopal Bhattar Mobile : 98654 88821 Courtesy : www.hinduonnet.com

59

SRIVAISHNAVISM

Srimadh Bhagavad Gita

CHAPTER: 11. SLOKA –33 & 34.

tasmat tvam uttistha yaso labhasva jitva satrun bhunksva rajyam samrddham

mayaivaite nihatah purvam eva nimitta-matram bhava savya-sacin

Translation

Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight.

dronam ca bhismam ca jayadratham ca karnam tathanyan api yodha-viran

maya hatams tvam jahi ma vyathistha yudhyasva jetasi rane sapatnan

Translation

Drona, Bhishma, Jayadratha, Karna and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.

60

RIVAISHNAVISM

Ivargal Tiruvaakku.

Always united The Ramayana illustrates the inseparability of Lord Narayana and Lakshmi, Thandri Srinivasa Thathachariar said in a discourse. It shows that when we surrender, it must be to the Divya Dampati (Divine Couple), and it is not possible to think of the Lord without His consort, or vice-versa. When King Janaka offers Sita’s hand in marriage to Rama, he says: “Iyam Seetha mama sutaa sahadharma charee tava.” Here he says Seetha will help Rama carry out His dharma. In other words, Seetha will enable Rama to be a ‘Saranagata Vatsala.’

When Rama prepares to leave for the forest, Lakshmana addresses both Rama and Seetha. He says while He (Rama) spends time in the company of Vaidehi, he (Lakshmana) will serve Them in Their waking hours, and when They are asleep. The ‘dasa bhava’ is of the essence in Visishtadvaita, and here Lakshmana shows the attitude of a servitor is one we must adopt not only with regard to the Lord but also to Goddess Mahalakshmi.

The observations of Akampana and Soorpanaka in the Ramayana show the inseparability of Rama and Seetha. Akampana says if Ravana wants to defeat Rama, he must take Seetha away from Him. Soorpanaka goes a step further. Demoness though she is, she reveals, through her words, her grasp of the concept of Godhead: Ravana might have conquered many worlds; there may be many who pay him obeisance, but he lacks the most essential requisite of the Parabrahmam: the presence of Lakshmi.

When Anjaneya goes to Lanka and sees Seetha, he conjures up a mental image of Rama and Seetha as a couple and remarks they match each other in all respects. Anjaneya says Rama and Seetha are able to bear the pangs of separation only because Seetha remains enthroned in Rama’s heart, and He in Hers. When he returns to Rama after meeting Seetha, Anjaneya first turns in the direction of Lanka and worships Seetha, before he turns towards Rama and prostrates before Him.

And who are the recipients of the grace of the Divine Couple? Not only the pure but even the most undeserving, like Kakasura, for example, have been saved by the grace of the Divine Couple.

,CHENNAI, DATED Dec 22rd , 2009

61

SRIVAISHNAVISM

Matr imonial

WantedBridegroom.

Name: Viswapriya R

Date of Birth: 10.10.1990

Vadakalai, Andavan sishya, Gothram: Bharatwajam

Star: Thiruvathirai 3rd Padham

Height: 5 Feet 6 Inches, (168 cms)

Education: B.Tech (ECE), working at Infosys in Bangalore

Expectation: Professional, horoscope match needed, Vadakalai

Contact: R.Raman (ISRO, Trivandrum), Hema Raman

Mobile: 09447891039; Landline: 0471-2461015; Email: hemaraman65@gmail.com

sow.Prarthana.R.Prasad d/o k.r.prasad 31yrs.d.o.b.19-6-1982 Rohini 1st padam,kaundinya gotram,5ft.5inches B.com,.and enrolled agent for U.S. taxation eq..to cpa or icwa c/o K.R.Prasad 203,Mythri saphire,15-18 ,4th main B.O.B colony J.P.Nagar 7th phase.Bangalore 560078 mob.09880903341/9686203341/08026644156 Iyengar boys well placed 32 -36 yrs drawing not less than 150000 inr per month net

62

Girls Name: K.Sowmya ; Gothram: Bharathwajam ; Star: Kettai ; Height: 5'9"

Qualification: BE, MS ; Present employment: Working in California, H1 visa

Expectation: Groom should have done MS must be working in California

Contact phone: 9444642840 and E mail id: nrkskr86@gmail.com

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

Match for Sow. R Krishna Priya (Legally separated)

Date of Birth : 6.9.1986 ; Star: Hastham

Vadakalai- Srivathsa Gothram ; Qualification : B.C.S

Complexion : Wheatish ; Father's profession : Vaideeham( Vadhyar)

Place of residence: Mylapore-Chennai

Address: 9/19, Solaiyappa Street

Mylapore, Chennai 600 004

Ph: 24956441

Daughter's Date of Birth : 15-01-1983 Gothram: Bharadwajam , Sec & Subsect : Iyengar, Vadakalai. Birth Star: Utthiradam 4th Padam; Height: 5' 4" ; Qualification: BE, MS (USA) Presently Working at California, USA, Contact Details: Mobile +91 9663563297 , eMail : amudan9@gmail.com Preferences: Preferably from the same subsect(Vadakalai), Qualification: Phd, BE-MS , BE-MBA, age difference within 3 years, employed in USA/India, India preferably Bangalore / Chennai. Seeking Professionally qualified,well employed Vadagalai 30-34 age group bridegroom from USA/India. Our daughter has had a sound academic background and has maintained an excellent record throughout , stu8died in prestigious institutions. Our daughter, is a well-mannered, confident and independent girl who honors tradition and religious values. Parents are presently at Bangalore & were lived at Chennai earlier .

Name: S. Sandhya ; Address: Near Parthasarathy Temple, Triplicane, Chennai 600005Date of

Birth: May 10, 1988 ; Kalai: Vadakalai, Swayamacharya ; Gothram: Srivatsam ; Star: Sadhayam

4th Padham ; Height: 5 Feet 7 Inches, 170 cms, Weight: 58 kgs ; Complexion: Fair and Slim ;

Education: B.Tech (IT, 2009 completed), worked in Capgemini for 1.5 years and since

2011, working at UK based startup company in Chennai ; Salary: 40000 p.m. + Benefits ;

Expectation: Not older than 30 years, PG professional, horoscope match needed, Vadakalai ;

Contact: Parents: M.N. Srinivasaraghavan and Vasumathi Srinivasaraghavan ;

Mobile: 9176825377; Landline: 044-28445668 ;Email: komalasrvs@gmail.com

63

1) Name; Kum. S.Arathi 2) DOB; 04.12.1984 3) Star; Aswini 1padam 4)

Qualification; B.Tech (I.T.) 5) working in Infoysis, chennai 6) ht. 5' 2" vrey fair

We require suitable match.Boy should be 2 to 3 years age difference.He should

have B.Tech above qualification.He should be a software engineer. good family

surrounding required. We are Vadakalai Iyyengar and chandilyam gotharam

My Address: K.Soundararajan, Flat- J, Bala ganesh flats, no,4, 14 street,

Nanganallur, chennai-600061. Mobile no. 9444908115

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

IYENGAR VADAKALAI BHARADWAJAM AVITTAM MARCH 1980 5'9", M C A (NIT TRICHY) M B A (U S) EMPLOYED SAN DIEGO SEEKS , PROFESSIONALLY QUALIFIED U S EMPLOYED IYENGAR /IYER GROOM. CONTACT chellappa15@gmail.com , Thanks and Regards, T.V.Chellappa

SEEKING ALLIANCE FOR 25 YEAR OLD VADAGALAI IYENGAR GIRL SHADAMARSHNAM,ROHINI, FAIR 5'.4'',B.E,PUBLIC SECTOR BANK OFFICER FROM HIGHLY QUALIFIED AND WELL PLACED BOYS FROM SAME SECT INTERESTED PARENTS CAN CONTACT : S.R.BADRINARAYANAN srbadrinarayanan@gmail.com srbadrinarayanan@yahoo.com 044-22502340 / 8056166380.

Name : Dr. KAUSALYA .V, MBBS, M.D. Occupation : Junior Resident (1st year), Department of Anaesthesiology and critical care, JIPMER. Date of Birth : 23.09.1988. Place of Birth : Mayiladuturai. Father’s Name : N.VENKATESAN. Occupation : Deputy Station Superintendent, Southern Railway. Mother’s Name : V. VIJAYALAKSHMI. Occupation : HOME MAKER. Younger Brother : V.SRIVATHSAN, B.Tech., M.E. Address : 27/A- Railway Quarters, Puducherry – 605001. Contact Numbers : +919443616755, +919487436698 Height : 174 cm. Interested in playing VIOLIN.

Looking for vadakalai doctor(except BDS,MDS)

64

Name: Jyotsna , Sub sect : Vadakalai / Srimad Andavan sishyas, Gothram : Shadamarshana / Star : Uthradam (4th Padam), Date / Place of birth : 16 May 1990 / Chennai, Height : 5'3 / Fair / good looking / Education : BDS (Doing Internship in college) ; Expectations of groom : 26 - 28 yrs / Vadakalai (only) Profession : Doctor / Professionally well qualified, Residing in India (preferably) / Abroad ; Income : 7- 8 lakhs/annum, Family should be good followers of Sri Vaishnavism Contact Number : 94453-93097 / e-mail : shanthipriya_srinath@yahoo.com

1. Father - PV Ravi (Native of Purisai Village,, North Arcot District)

2. Mother - Late Latha Ravi (Native of Madurantakam)

3. Daughters Name - R.Archana (only daughter - No son/daughter for me other than her)Qualification - M.B.B.S, Present position - Doing DNB (MD) in Anesthesia in Bangalore- presently getting a stipend of ₹.25000/- per month

4. Date of Birth - 29.07.1985 (age 27 years), Star – Moolam, Rasi - Dhanusu

5. Gothram - Srivastam (Vadakalai)- Srimad Andavan Asramam

6. Height - 5 2, Complexion – Fair, Skills - she is multilingual knows -Hindi, Malayalam, Bengai, Nepali, French, Tamil - of course English, Expectation - The Groom should be a Medical professional (MD/MS) preferably settled in South India. Kalai no bar

7. Contact Address: P. V. Ravi, Finance Officer, Central University of Tamil Nadu, Collectorate Annexe, Thanjavur Road, Thiruvarur-610 004 (Tamil Nadu)- Mobile 9688214030 Others: Simple and decent marriage

Details : Vadakalai Iyengar ; Gothram: Bharadwaj Natchathiram: Bharani ; Height: 5 ft 5 inches (165 cm) Complexion: Very fair ; Built: Slim Education: MS (Biotechnology); Employment: Management Consulting Company in USA Extra-curricular: Well-trained in Carnatic music vocal Other: Good balance between traditional/cultural values and modern

outlook; grew up in North America Partner Preference: Well-educated (mostly in the US), teetotaler, musically inclined,

Tamil speaking, lived significant period of life in USA Parental Contact: bharadwaj88@hotmail.com; +1 713 Date of Birth: October 1988 ; Place of Birth: India ; Heritage 397 4455

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

65

WANTED BRIDE.

"Vadakalai Vadula gothram Ahobila mutt Sambradayam Sep1988 B.Tech

165cm Thiruvonam star fair complexion employed MNC Toronto seeks

good family well cultured nice boy Professionally qualified (Post

Graduate) good job preferably from Canada or USA residents.phone

+14162348976.

email: rrvee@yahoo.com"

Vadakalai Srivatsam Thiruvaadhirai Dec 1988 B Tech IIT pursuing

Ph D in top rank University in US , 170 cm, fair,seeks professionally

qualified Tamil Vadakalai studying or empoyed in US. Email

Malaravish @rediffmail.com

Date of Birth : 15.09.1985 ; Srivatsa Gothram ; Uthiram 3rd Padam

Height : 5.6 ; Fair complexion ; Education : B.Com., CA

Working in Tata Motors as Manager -Finance

Only son of Sri.R.Mohan, Vashi, Navi Mumbai

Contact : Mr.R.Mohan

Email id : mohanrangachari@gmail.com

Phone : 022 27655301 and 9833970241

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

66

1. name :R.PARTHASARATHY- Divorcee ; 2. address 30A. BALAN NAGAR, KAVUNDAMPALAYAM. COIMBATORE - 641030, TAMIL NADU ; 3. date of birth 22 9 1977 - 36 YEARS . ; 4. Gothram HARITHA 5.nakshatram UTHIRADAM PATHAM ; 6. Padam SECOND 7. Sec / Sub _THENKALAI Sect ; 8. Height 167 ; 9.qualification B.COM, MBA ; 10.occupation MANAGER SALES IN MAHINDRA NAVISTAR AT COIMBATORE 11.SALARY Rs.80000/- pm ; 12 expectations As per tie wish of the bride's family ; 12. contact details ; a. phone 0422 2448422 b. mobile 09943940051 ; c. email; srengacbe@gmail.com.

1. Name: Deepak Seshadri 2. Address: C/O Col KP Seshadri, Command Hospital, Central Hospital,Lucknow, Uttar Pradesh, PIN - 226002 3. Date/Time/Place of birth: 11 - 03 – 1987, 5.31pm (1731 hrs.), Mysore 4. Gothram: Srivatasa Gothram 5. Nakshatram: Pushyam 6. Padam: Third (3rd) Padam 7. Sec: Iyengar / Sub _ Sect: Vadagalai 8. Height: 5’ 7” 9. Qualification: B.Sc. (Hotel Management – IHM – Bangalore) 10. Occupation: Marketing & Operations Manager, Marbella Beach Resort,Goa. 11. Salary: Rs. 70,000/= pm. 12. Expectations: Graduate girl, Iyengar sect, sub-sect-any, 13. Contact details: a. phone: 0522 - 2296525 b. mobile: +91 8400482482

My son’s biodata (vadakalai) His name is J.Madhaven, date of birth is 22/06/1983 and time of birth is 8.00am at chennai.We are kousigam kothram and star is visakam 3 padam.His qualification is DECE AND PGDBA.He is working as senior manager in AGS logitech technoloy.He is wroking in chennai.His monthly salary is rs 40000.We re require a decent girl either graduate /diplomo.She may be a working girl or not calai no bar.I am retired manager from cooperative bank pudukkottai.I am having a house at pudukkottai.and another at chennai.My address is s.jagannathan s1 plot no 5 parthasarathy apartments,sundarnagar,poonnamalli chennai 600056.I am having one more son who is a BE graduate who is working in Abu dhabi..I have no daughters Regards S.jagannathan 9976125732

67

Name : M Srivatsan ; Father’s Name :L Muralidharan ;

Father’s Occupation: Working as Manager in TVS Group

Mother’s Name : V Sumathi ; Mother’s Occupation: House Wife - Retd

(VRS) TN Govt

Date & Time of Birth: 21st August 1987 5.45am; Place Birth :Tambaram

Chennai

Star / Gothram : Punarvasu 2nd patham / Bharatwaja;; Rasi & Lagnam :

Simha Rasi / Mithuna LAgnam; Siblings :NIL ; Height : 5.10” ; Caste / Sub sect /

Sampradhayam Iyengar – Vadakalai – Ahobila Mutt ; Educational Qualification

B Tech – ECE ; Occupation Technology

Analyst in Infosys

Address for communication : 29 Majestic Colony, Valasaravakkam, Ch 600087

Email id : muralidharan1955@gmail.com; Contact Numbers :9444212707 /

9551086931

NAME

-

C.R. BALAJI

DATE OF BITH 17-07-1981

STAR UTHIRADAM 1ST PADAM

GOTHRAM BHARADWAJAM

QUALIFICATIONS 10TH

OCCUPTATION JUNIOR TECHNICIAN – PRODUCTION IN MNC COMPANY, CHENNAI

SALARY 1.75 LACS PER ANNUM

HEIGHT 5.11

COMPLEXION FAIR

CONTACT

DETAILS

CELL NO. 9444279811

044-22681811

68

EMAIL ID binnykr51@yahoo.com

FAMILY DETAILS FATHER RETIRED FROM BINNY ENGINEERING

MOTHER BANK EMPLOYEE

ONLY ONE SON

OWN HOUSE IN NANMANGALAM, CHENNAI

SLIGHTLY AUTISTIC BOY

Name: Raghavan ( a) Vivek ; DOB : 26-04-1985 ; Qualification MS ( USA) ;

Btech venkateswara engineering college, Chennai, Place

San Francisco, USA ; Ht : 6.1”Complexion: V Fair ; Caste : Vadakalai Iyengar ;

Star : Punarpoosam ; Gotram : KausigamSister : 1 married and settled in USA ;

Father ; Rtd Manager MNC, Muscat and settled in Chennai . Mother : Rtd, Vice

principal ; Contact : 9445560485 / 9840427285 ; E mail Id :

venkateshchitra@yahoo.com

Name: Chi. K S Sriraman

DOB: 31.3.1981

Star & Gothram: Thiruvonam, Vadakalai, Athreyam

Qualification: CA

Profession : Finance-in -charge of a MNC in Chennai

Height: 5.9"

Contact details:

Shri. M S Seshadhrie

11, Golden Avenue Main Road

Velachery, Chennai.

Ph: 22590106.

Name: P.V. Badrinarayanan; Gotram: Srivatsam; Star: pusshyam vamsam: nadathur; D.O.B.: DEC.,1976 ; quali: BSC., (biotech), MBA (systems) Gold Medalist. Presently working in Bangalore, Monthly salary. Inr200,000 p.m; Father name: P.R. Varadadesikan. Mother name: komala. Brothers.: 1 elder married,2younger awating. Native: purisai. Kancheepuram, Caste:iyengar vadagalai. Father profession: retd Tvs employeee, purohitam/vaitheekam mother: home maker, Address for contact: plot no 39,brindavan nagar 3rd st, valasaravakkam,chennai-600088 ph:044-24869696 we are Andavan Ashramam Shishyas. expectation: girl should be qualified. From decent iyengar family. our father side purisai, mother side Navalpakkam. .

69

. Match for Chi. A Sampath Kumar Date of Birth:15.1.1971 ; Star: Makam 4th Padam Vadakalai-Bharadwajam ; Qualification : M.Com., Profession : Own Business in Computer Hardware, Sale and service of Inverters,etc. Residing at : Nanganallur, Chennai. Own house. Father retired from State Bank of India. Address: 5/1, Lakshmi Flats. Ram Nagar 6th Street, Nanganallur, Chennai 600 061 Ph: 22672525 **************************************************************************** Match for Chi. A Vijaya Raghavan Date of Birth: 4.7.1973 Star: Makam 4th Padam Vadakalai-Bharadwajam Qualification : DME, AMIE Profession : Senior Maintenance Engineer with a MNC, Chennai Residing at : Nanganallur, Chennai. Own house. Father retired from State Bank of India. Address: 5/1, Lakshmi Flats. Ram Nagar 6th Street, Nanganallur Chennai 600 061 Ph: 22672525

Match for Chi. D Balaji Date of Birth: 4.8.1977 Star : Aswini 2nd Padam Vadakali- Koundinya Gothram Education : +2 Profession : Catering Contractor Address(Sister): G18, Dynamic Flats 9th Street, Nanganallur Chennai 600 061 Ph: 22673567

Qualifications: HND-Marine ( U.K ) ; H.D.S.E( APTEC ) ; B.B.A ( Alagappa ) At present working as a Marketing Executive in a BPO at Chennai Height: 175 cms; Complexion: Fair Family Background: Only son of Nadadhoor V.Rangaramanujam, Retd. Senior Manager of a nationalized bank and Revathy. Needs of the family: A suitable Srivaishnavaite Brahmin bride either employed or unemployed.Kalai is no bar. Contact Name & Address: V.Rangaramanujam, New no. 3/14, RAMS Apts,3rd Main Road,Gandhinagar,Adyar,Chennai – 600020. Phone no – 24424002 / 9176862992. Email – vrrjam@yahoo.co.in

70

பபயர் v ஸ்ரீராம் ; தகுதி : யேுர்வவதம் கனாந்தம்

பிறந்த வததி 03 09 1981 நக்ஷத்ரம் ஸ்வாதி 03 09 1981, வகாத்ரம் ஸ்ரீவத்சம் ,

வருமானம் 25000(மாதம் ), பதவி வவதபாைசாளல அத்யபகர்

வமற்படி வரனுக்கு வதூ வவண்டும் விபரங்களுக்கு கனபாடி வகாவிந்தராேன்

வடுவூர் பசல் 9443448834; 9443973810

Name: Adityan Krishna Srinivasan , Gothram: Bharatwaja Nakshatiram: Poosam Date of Birth: 11-03-1987 / 16:40 PM. Height: 5 ' 8" , Education: MS ( ECE ) from Georgia Tech. Atlanta. Country of residence : USA. Place: Austin Tx. Email: Rengasrinivasan@gmail.com Name NARASIMHAN.R.V Gothram Mouthalya Star Barani Date of Birth 31.12.1987 Edu. Qualification B.Com., M.B.A Employment Wipro Chennai Height 153 cm ; Mobile No. 9840341221

1. Name : N. BARATHWAJAN ; 2. Date of Birth 13-12-1980. 3. Gothram Srivatcham Gothram, Vadakalai Iyengar ; 4. Rasi Kumbam ; 5. Star Sadayam ; 6. Service Working with Metro Scientific, Chennai ; As General Manager , Salary=3.5 Lakhs ; 7. Age 33 years. ; 8. Height 6.1” ; 9. Weight 60 Kg. ; 10. Qualification BBA ; 11. Skin tone Wheatish ; 12. Father A.D. Naraishman, Occupation- Cattering 13. Mother : Mythili ( House Wife), 14. Siblings 1 Sister Married; 15. Preference Looking for Good Girl. 16: Contact : V. MUKUNDAN S-2, 2ND FLOOR, MAPLE APARTMENTS, NO:48, 3RD MAINROAD,PURUSHOTHAMAN NAGAR, CHROMPET, CHENNAI-44. PHONE –9176047590 / 9444488216 / 22230914

NAME;G. UPPILI SRINIVASAN ; DOB:29/12/1971 STAR: KRITHIGAI 3rd PATHAM, GOTHRAM: BHARATHWAJAM ; EDN QUALIFICATION: Phd., OCCUPATION: ASST.CONTROLLER OF EXAMINATION ; SASTHRA UNIVERISTY, VALLAM(THANJAVUR) SALARY: RS.40,000/- ; OUR EXPECTATIONS: The Bride should be a graduate. Age: 36 to 39. Belief in traditional values. kalai no bar. contact details: G.Ranganaathan(Elder Brother) Mobile No:9486628775 R.Govindarajan(Father) 044-222461(Chidambaram)

Deepak K Vasudevan

71

Name of the Bride Groom

Father's Name Vasudevan S

Mother's Name Jayalakshmi V

Address 5 Vasantham Sri Vidya, Gurunathar Street

Maruthy Nagar , Rajakilpakkam

Chennai 600 073

Tamil Nadu. INDIA

Scholastic Skills

1) BE (Computer Science and Engineering)

2) MBA (Systems)

Work Tech Architect in Mumbai

Annual Pay 9.5 L

Date of Birth 10 November 1977

Time of Birth 20:50 hours

Place of Birth Pulgaon, Wardha, Maharastra

Marital Status Issueless Divorcee

Contact Numbers 1) Parents: 98400 26014/94449 62839

2) Groom: 9423 9478 56

72

D E T A I L S.

1. Name VATHSAL RAVI.

2 Date of Birth 27-02-1988.

2. Gothram Athreya Gothram, Vadakalai Iyengar

3. Rasi Mithunam

4. Star Thiruvatharai – 4TH Padam.

5. Service Working with WIPRO , Hyderabad

As Senior Software Engineer.

Salary=5L

6. Age 25 years.

7. Height 5.4”

8. Weight 65 Kg.

9. Qualification BE – Computer Science with MBA in Project

Management.

10. Skin tone Wheatish

11.

Father Late S Ravinarayanan

12 Mother Lakshmi Ravinarayanan

Occupation-PS to Commissioner of Income Tax,

Vadodara, Gujarat

13. Siblings Y.Brother-Studying Btech 2nd year

14. Preference Looking for working girl in Pvt. Or Govt. Sector.

Should know Hindi well.

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Name: V. Ramanujan.

Address: Flat no- 106, Devgiri Residency, SR. No-50/11/11,Mahadev Nagar,

Wadgaonsheri, pune-411014, Maharashtra. India; Landmark: Near ayyappa

temple, Wadgaonsheri.

Education: Bcom, pursuing IInd year PGDBM.

Designation: Employed for the past seven years in Infosys Ltd Pune &

recently joined WNS(MNC) Pune as a Lead Analyst.

Place of Job: PUNE. ; Date Of Birth: 06/04/1981; Height: 6’2”

Salary: 35000 pm ; Sub Sect: Vadakalai ; Gothram: Srivatsa

Star: Aswini ; Complexion: Wheatish Brown

Contact Person Name with Address: D.K. Venkatesan, Flat No-48, IInd

Floor, Ganraj Aangan, Somnath Nagar, Wadgaonsheri, Pune-411014.

Mobile: 09011045736/ 08956662176 / 09011045734

Poorvigham: Nadathur Kizneerkunnam. Srimath Aandavan Sanathi

Requirements: Fair looking girl with good family values, graduate and

preferably employed or willing to work after marriage.

Desirable: Liberal and free thinking girl is expected. Should be willing to

transfer to Pune after marriage.

Name: P.T.SRIVATSAKUMAR (a) DEEPAK ; Gothram: Srivatsa ; Birth Star: Bharani 2, RASI : Mesham, LAGNAM : Magaram ; D.O.B: 19 November 1983 (@ 11.55 AM / Saturday) ; Place of birth: Kumbakonam, Caste: Iyengar Sect: Thenkalai ; Achariyan : Mudhaliyandan swamigal Height: 5’ 9”, Qualification: B.E. Mechanical Engg. Occupation: Senior Testing Engineer in MNC, Father: P.T.Kasturirangan, Retired. Native place : Cuddalore. Mother: S.Vatsala, Retired. Native Place : Kumbakonam. Residence: T .Nagar. Siblings: ONE Younger Brother studying B.E. (ECE) in Chennai. EXPECTATION KALAI No bar. Contact: 9600095438 / 9003237774 Email: ptkdeep@gmail.com

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athreya gothram/vadakalai-subsect no bar/ dec 1987/rohini/6'1" b.tech-chemical+ pgd in ind.safety(anna university) working in L&T chennai as process engineer/ 6 lacs pa prfr e: working girl/salary between 2 lacs and 4 lacs pa/ aqge 21-24 if u require any other particulars, pl advise tks/rgds seshadhri 9840675000

QUALIFICATION: BBA OCCUPATION : GENERAL MANAGER IN M/S. METRO SECENTIFICS, CHENNAI

SALARY : 2,50,000 Per Annam CONTACT ADDRESS: S-2, 2ND FLOOR, MAPLE APARTMENTS,NO: 48, 3rd MAIN ROAD,

PURUSHOTHAMAN NAGAR, CHROMPET, CHENNAI - 600 044. PH:9444488216 / 9176047590 / 22230914

Name : R Vasan ; D O B: 19.07.1985,Gothram : kondinyam ; Star: : Aayilyam ; Height : 166 cm ; Employment : Oracle India pvt ltd. Chennai. Salary : 9 LPA. Family particulars : native of Hanumanthapuram , Near kumbakonam , Father: Ramaswamy. Retired , from Indian Airlines chennai, Mother : late Nirmala. SRF LTD,Chennai. Contact details : Anugraha flats , 3, 13th street , Nanganallur chennai 600061 Phone : 09840800501 ; 09952992793 Expectation : well educated preferably employed.. and blend of traditional and current values, family oriented...

Name : Shree Charan G N , Mother : Vijayalaskhmi G N DOB : 17-Jan-1985 ; Sect: Vadakalai Iyengar, Gothram : Srivathsam ; Star: Anusham ; Qualification : BE (Computer Science), Height : 5’5’’ ; Salary : 7.5 Lakhs ; Employment : Team Lead at Inauxtix Technologies Ltd, Family: Elder brother Married.Father No more Contact Details : 21/8, Flat 2D Nu-tech Apts, 3rd Main Road, Gandhinagar, Adyar, Chennai -20, Phone : 044-24402802 / 99410-45381, E-mail id : gnvijaya@gmail.com Expectation : Iyengar girl - preferably employed

75

Name : Chi. Balaji ; Date of birth : 22-07-1982 ;

Gothram /Subsect : Vadoolam / Vadakalai Iyengar ; Birth Star : Aayilyam (3rd Padam) ,Height : 5'8" ; Qualification : M.Com., ACA

Employment : AVP in MNC Bank at Mumbai ; Expectations : Preferably professionally qualified girl, good soft natured with high moral values and clean habits from a respectable family. Family Details : We are a moderate family of four.Contact : Mr. R.Sampath ( Mob: 91- 9870439948), father.

E Mail : rsampath19@gmail.com

1. name : K.Ashwin ; 2. address : GA , KG Oakside -I , #1,1st Street , Sivagamipuram , Chennai - 600041 3. date of birth : 16-09-1982 ; 4. Gothram : Naithruvakashyapa 5. nakshatram : Magam ; 6. Padam : 1 7. Sec / Sub _ Sect : Vadagalai ; 8. Height : 6' 1" 9. qualification : B.E(CSE) ; 10.occupation : Senior system Analyst , MNC , Chennai 11. expectations : Qualified & preferably employed 12. contact details ; a. phone : 044-24527865 b. mobile : 9884833627 / 9444796582 c. email; : kesavanrid@gmail.com

Name: K Vijay ragahavn ; DOB : 21.1.1975 ; sub caste: vadakalai Iyengar Gothra: Nytraba Kashyaba ; Birth star: Bharani I padam ; Education : BE, MS (USA) ; Job: Sr software analist MNC USA (Georgia) Greencard Holdder, getting citizenship , salary : USD 100,000 plus per annum , Height: 5 ft 10 in ; Complexion : very fair ; MARTIAL STATUS : NEVER MARRIED ; Photo: will be forwarded on request ;Expections: 32-36 Iyengar/Iyer girl of Tamil/Kannada either working in USA or India;Family: Native of Poundarikapuram ( Opiliappan koil, Tamilnadu); Parents : Father Retd PSU exe Mother : House wife ; Younger Brother : BE MS(USA) IIM Bangalore married and working in Bangalore, contact: kannanpr55@gmail.com

Name.K.Srivathsan. ; Star.visagam ; 13 12 1982 ; 5..10 ; B.Com M.B.A.... Asst manager m.n.c.Chennai ; sadamarshna gothram vadakalai.; Native place Thiruvahindra puram Annual income 4.5lakhs ; Sibilings ; Elder Brother 1 unmarried ; Younger sister 1 married Father RetXired Teacher , Mothre House WIFE ANY DEGREE WORKING NON WORKING KALAI NO BAR, CONTACT N0 9841391852. e MAIL VASUDEVSK56AT G MAIL.COM ALL SMALL LETTER lIVING WITH PARENTS AND BROTHER IN SEPARATE OWN HOUSE THIS VAINAVA PATHRIKA VERY VERY USEFUL WE KNOW MANY THINGS THANKS K.HEMALATHA.

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DETAILS OF RAJIV CHAKRAVARTHY

DATE OF BRITH: 25th June 1987, Thursday ; HEIGHT: 5’10 ; BUILD: Well Built ; COMPLEXION: Fair

; NATURE: Calm and soft spoken HOBBIES: Passionate about Biking, spend weekends in social

activities ; CULTURE: Religious values and adjusting to modern day living. ; EDUCATION: Diploma in

Tool and Die Making, GTTC Bangalore.Diploma in Advanced CIM, IGNOU Delhi , Advanced Diploma

in CIM, IGNOU Delhi , B.Tech in Mechanical Engg, IGNOU Delhi ; CURRENTLY PURSUING: MBA in

Supply Chain Management at IIMM, Bangalore. Job Details – Working as “Sourcing Specialist for

India & Middle East” with Leggett and Platt Global Services having HQ in Chicago, US. Placed in India

HQ – (Bangalore Office) ; GOTHRAM: Sri Vatsam, Vadakalai, Sri Rangam Srimadh Andavan

AshramamThiruvadi Sambandam:- Samashreyanam under prakrutha Srimadh Andavan

(Srimushnam) Sri Ranga Ramanuja maha desikanSTAR: Mrugashirsham 1st padam, Vrushaba Rasi

FAMILY DETAILS: FATHER: C D Sudarshan – Builder MOTHER: Ranjini – Home maker. SIBLING:

One younger sister- Vidhyashree, B.Sc Bio Tech, MLA College, Bangalore. Currently pursuing Post

graduation in Performing Arts, KSOU. OTHER DETAILS:Native-Bangalore, Details of father’s side: 5

elder brothers and 3 elder sisters. All are well settled & living separately in their own properties.Details

of mother’s side: 1 younger brother, working in BOSCH as Manager-R&D. 2 Younger sisters married

and well settled and employed in MNC. Sister’s husbands one working in SBM, Bangalore & another

civil engineer. ADDRESS FOR CORRESPONDENCE: #271, “Vasthushree”, 67th Cross, 17th A Main,

5th Block, Rajajinagar, Bangalore – 560 010. CONTACT DETAILS: Sudarshan – 0 98457 47613,

94498 31184, Ranjini – 0 98455 23891m ; Mail id- tulasivanam@gmail.com

Name: Chi. DESIKAN M. SETLUR ; Date of Birth: 1988 ; Height: 168 cms ; Features:

Handsome , FAIR complexion ; Education: B.Com, Employment: Employed As Marketing Head

for Asian Countries for a Sharjah / UAE based Organization

FAMILY DETAILS : Father: Setlur Mukundan, Senior General Manager for a leading Trading

Company in India. Mother: Sow LAKSHMI MUKUNDAN ,B.A. Corp. Secy ship, Hindi Pundit,

Housewife. Brother: Younger. Chi ShravanKumar, studying in XII aspiring for Engineering.

Address for comm.: ‘Sri Lakshmi Niwas, 15/14(New No:17), NGGO Nagar, 2nd

Main Road,

Tiruninravur, Chennai – 602024.Phone 9003056455 , Pl contact: Mr

Mukundan(93802 43123) or Sow Lakshmi (9003056455), Email:

mukundansr@gmail.com,setlurar@yahoo.com , Community: Vadagalai Iyengar

Acharyan: Prakritha Srimad Sri RangaRamanuja MahaDesikan of Sri

Rangam Srimad Andavan Ashramam.

1. name : V. Govindarajan ; 2. address : S/o. G. Varadhan, No.8/431 Pillaiyarkoil Street, Pozhichalur, Chennai-600074 - TamilNadu - India. 3. date of birth : 26-10-1981 ; 4. Gothram : Vathoolam; 5. nakshatram : Chithirai ; 6. Padam : 1st padam; . Sec : Iyengar / Sub Sect: Thengalai ; 8. Height: 5’9” ;9. qualification : B.E. (ECE) ; 10.occupation: Solution Architect – U.S.A. ; 11. expectations: Software line ; 12. contact details , a. phone: 044-22630659 b. mobile: 9962214764, c. email: sarojavaradan1947@gmail.com