NAMO BHAGAVATHE VISHVAK SENAYA NAMA : SRIVAISHNAVISM

No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.

வை�ண�னாக �ாழ்ந்திட நாமும் �ிவை�ந்திடுவ�ாம் , வை�ண�த்வைதக் காத்திட நாளும் உவை�த்திடுவ�ாம்.

Estd : 07 – 05 -2004.

Issue dated 04-04-2010.

editor : sri.poigaiadianswamigal.

Sub editor : sri. sridhara srinivasan.

SRI STHALASAYANA PERUMAL. THIRUKADALMALLAI.

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

E-mail : srivaishnavism@yahoo.com

Flower : 5 petal : 47.

ஸ்ரீ:

ஓம் நம�ோ பகவம� விஷ்வக்ம�நோய ந�:

ஸ்ரீவைவஷ்ணவி�ம்வைவணவர்களுக்கோன ஒம� வோ�ப் பத்�ிவைக.

வைவணவ – அர்த்�பஞ்சகம் – குறள்வடிவில்.

( வைவணவன் என்ற சசோல்லிற்கு அர்த்�ம்

ஐந்து குறட்போக்களில் சசோல்லபடுகிறது )

1. ச�ய்வத்துள் ச�ய்வம் ப�ச�ய்வம் நோ�ோயணவைனமய ச�ய்வச�னப் மபோற்றுபவன் வைவணவன் .

2. எல்லோ உயிர்கவைளயும் �ன்னுயிர் மபோல் மபணுபவமன

எல்லோ�ிலும் சோலச்சிறந்� வைவணவன் .

3. உடுக்வைக இழந்�வன் வைகமபோல் �ற்றவர்களின்

இடுக்கண் கவைளபவமன வைவணவன் .

4. �து, புலோல் நீக்கி சோத்வீக உணவிவைனத் �வி� மவறு

எதுவும் விரும்போ�வமன வைவணவன் .

5. ச�ய்வத்�ினும் ம�லோனவன் �ம்ஆச்சோர்யமனசயன

ச�ய்யோக வோழ்பவமன வைவணவன் .

�ோ�ன்,

சபோய்வைகயடியோன்.

ஓம் நம�ோ பகவம� விஷ்வக்ம�நோய ந� :

ஸ்ரீவைவஷ்ணவி�ம்

வைகங்கர்ய சபோ.அலுவலகம் : FLAT -A-4, 5, சவங்கமFஷ் நகர் பி��ோன சோவைல ,

விருகம்போக்கம் , சசன்வைன – 600 092. – ச�ோவைலமபசி 044 – 2377 1390.

�வைலவர் : �ிரு. சபோய்வைகயடியோன்

உப�வைலவர் : �ிரு. V.C. மகோவிந்��ோஜன் கோ�ிய��ிசி : ஸ்ரீ��ஸ்ரீநிவோசன் சபோருளோளர் : �ிரு. A.J. ங்க�ோஜன்

அன்புள்ள பக்தர்களுக்கு,

உலகெகங்கிலுமுள்ள வை�ண� இவைளஞர்களுக்கு, வை�ண� தத்து�ங்கவைளயும், கெகாள்வைககவைளயும் �ிளக்கமாக எடுத்துக் கூறி அ�ர்கவைள நல்��ி படுத்து�து,

நம் ஸ்ரீவை�ஷ்ண�ிஸம் பத்திரிவைகயில் கெ�ளி�ந்த தமிழ், ஆங்கில கட்டுவைரகள் மற்றும் க�ிவைதகவைள புத்தகங்களாக கெ�ளியிட்டு அ�ற்வைற நம் அங்கத்தினர்களுக்கு இல�சமாக ��ங்கு�து.

உலக அவைமதிக்காகவும், அங்கத்தினர்களின் குடும்ப நலனிற்காகவும் வ:ாமங்கள், யாகங்கள் நடத்து�து. அல்லது மற்ற�ர் நடத்துப�ற்றில் பங்குகெபறு�து.

உலகெகங்கிலும் நவைடகெபறும் இல�ச வ�த, ப்ரபந்த, வதாத்திரப்பாட �குப்புகள் பற்றிய தக�ல்கவைள யா:ூ க்ரூப்கள் மற்றும் நம் ஸ்ரீவை�ஷ்ண�ிஸம் இதழ் மூலம் ப்ரபலப்படுத்து�து.

உலகெகங்கிலும் உள்ள வை�ண�த் திருவகாயில்களில் நவைடகெபறும் சம்ப்வராக்ஷணம், ப்ரஹ்வமாத்ஸ�ம், இதர �ி�ாக்கள் பற்றிய தக�ல்கவைள கெ�ளியிடு�து.

வை�ண� கெபரிய�ர்களால் நடத்தப்படும் காலவக்ஷபம், உபந்யாஸங்கள் பற்றிய கெசய்திகவைள கெதரி�ிப்பது.

பா�வைடந்த வை�ண�க்வகாயில்கவைள புதிப்பிக்க நிதி திரட்டு�து. அல்லது அதுவபான்ற வைகங்கர்யங்கள் கெசய்ப�ர்கவைள ஊக்கு�ிப்பது வபான்ற பல, பல நல்ல காரியங்கவைள நடத்த இருக்கின்வறாம். இ�ற்றிர்கு கெபாருள் உத�ி வதவை� படு�தால் தாங்கள் இந்த வைகங்கர்ய சபா�ில் ஆயுள் அங்கத்தினர்களா வசர்ந்து எங்களுடன் பணியாற்ற அவை�க்கின்வறாம்.

ஆயுள் அங்கத்தினராக ( இந்தியா�ில் ) : ரூபாய் 1000/- கெ�ளிநாட்டினருக்கு : 100 அகெமரிக்க டாலர்கள். வமற்கூறிய கெதாவைகவைய கெசன்வைனயில் கெசலுத்தக்கூடிய �ங்கி கெசக்குகளாகவ�ா இல்வைல �ங்கி ட்ராப்டுகளாகவ�ா திரு. A.J. ரங்கராஜன் என்ற கெபயருக்கு எடுத்து நம் அலு�லக �ிலாசத்திற்கு,திரு. A.J. ரங்கராஜன் கெபயரில் அனுப்பி வை�க்குமாறு தாழ்வைமயுடன் வகட்டுக்கெகாள்கிவறன்.என்றும் உங்கள்,

தாஸன்,

கெபாய்வைகயடியான்.

Sir, I will send the cheque in the name of Shri Rangarajan today. Wish you success in your venture and I am happy to participate in a small way. MALA RAMESH

This   service  is worthy to be publicised.  adiyenganovasan

KAINKARYA SABHA Address :Flat A4, No. 5 Venkateshnagar Main Road Virugambakkam ,

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GOOD NEWS. We wish to inform everyone that our Magazine &

Sabha Office will function from the above address.

Those who wish to join as Life Member can send theie Cheque or Bank Draft in favour of Sri. A.J. rangarajan ( our Sabha Treasurer ).

The first set of our publication :

Swami Desikan’s arulicheyalgal : By POIGAIADIAN SWAMIGAL.1. DHAYASATHAKAM ; HAYAGREEVA THOTHRAM ;

DHASAVATHAARA THOTHRAM ; KAAMAASI KAASHTAKAM ; DHEGALEEKASTHUI ; GOPALAVIMSATHI ; BHAGAVATH DHYANASOBHANAM ; VEGASETHU THOTHRAM ; NYAASA DHASAKAM ; ASHTABHUJAASHTAKAM are in Tamil

2. “ARANA DESIKAN “ Collection of articles about Sri Vadantha Desikan by Villiampappam Sri.V.C. Govindarajan swamigal, in English.

3. “Essence of Geetha “ by Arumpuliyur Sri. Rangarajan Swamigal in English will be sent to them by courier.4. A VERY GOOD GIFT TO BE GIVEN FOR

SASHTIYABTHAPOORTHIS, WEDDINGS & UPANAYANAMS.

5. HURRY ! ONLY FEW COPIES ARE LEFT.

As per the request of our Members, we have decided to send the above books , through courier for those who donate a sum of Rs 150/- ( Rupees Hundred Fifty Only ) by Cheque or Bank Draft in favour of Sri. A.J. Rangarajan.

All the above payments should be sent to our Sabha Office , address addressing to Sri. A.J. Rangarajan Only.

Dasan,

Poigaiadian,

Editor & President

OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA :

SRIVAISHNAVISM

KAINKARYA SABHA Address :Flat A4, No. 5 Venkateshnagar Main Road Virugambakkam ,

Chennai 600 092 India (Ph 044 2377 1390 )

President : Sri. Poigaiadian Vice-President : Sri .V.C. Govindarajan.

Secretary : Sri. L. Sridhar ( Bangalore ) Treasurer : Sri. A.J.Rangarajan.

SRI :

In & Around.Dear Bhakthas,

Please send the happenings in and around your area.

We will publish thro’ Yahoo Groups & SRIVAISHNAVISM Weekly Magazine for :

Free Veda / Divyaprabhandha / Sthothra pada classes Samprokshanams , Brahmothsavams and other festivals

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All the messages should be in MS Word formate, not exceeding one page and send them to poigaiadian@hotmail.com.

Dasan,

Poigaiadian.**********************************************************************************

The sreenivasaa temple in Mugundagiri (near Madurantakam ) is in avery very bad shape and requires major renovation. The total cost is

expected 6to be over Rs. 5 lakhs. All devotees are requested to helpin rebuilding the temple . Contributions may Be made by con5tact56ingMr. Anantapadmachariar (Upanyasakar)Chellappa

கத்ரு,ஒருநாள் �ிநவைதயிடம் இந்த வகள்�ிவைய வகட்டதுடன், வபாட்டியில் வதாற்ற�ர் மற்ற�ருக்கு அடிவைமயாக வ�ண்டும் என்ற நிபந்தவைனவையயும் �ிதித்தாள். கெ�ளுத்தகெதல்லாம் பால் என்று நிவைனக்கும் �ிநவைதயும் குதிவைரயின் �ால் கெ�ள்வைளவய எனறாள். ஆனால் இவைத கத்ரு, மறுத்த- துடன் நில்லாமல் தன் மகன்களில் கறுப்பு நிறம் கெகாண்ட கார்வகாடகன் என்ற பாம்வைப மறுநாள் உச்வைசஸ்ரஸின் �ாவைல சுற்றிக்கெகாள்ளச்கெசான்-னாள். அ�னும் அதுவபாலவ� குதிவைர �ானில் �லம் �ரும்வபாது கெசய்ய, �ிநவைத தன் வதால்�ிவைய ஒப்புக்கெகாண்டு சவகாதரிக்கு அடிவைம-யாகி அ�ளுக்கு பணி�ிவைடகள் கெசய்ய ஆரம்பித்தாள்.

இது முதலில் கருடனுக்குத் கெதரியாது. அ�ன் �ளர்ந்ததும், இந்த �ிஷயத்வைத அறிந்து, தன் மாற்ரான்தாயான கத்ரு�ிடம் கெசன்று தன் தாயின் அடிவைமத்தவைள நீங்க என்ன கெசய்யவ�ண்டுகெமன்று வகட்க, அ�ளும் �ாய் கூசாமல், வத�வலாகத்திலுள்ள அமுத கலசத்வைதக் கெகாண்டு �ந்து தரவ�ண்டுகெமன்றாள். அ�ளுக்கு எப்படித் கெதரியும் வை�நவதயனின் வீரம்.

கருடனும் வத�-வலாக-த்திலிருந்து அமுதகலசத்வைதக்கெகாண்டு �ந்த கவைத-வையதான் நாம் ணுன்வப அறிவ�ாவம !.

�ிடு�ானா கருடன் ?.தன்மாற்றான் தாயின் பிள்வைளகளான ஸர்ப்பங்கவைள கடித்துக் குதற ஆரம்பித்தான். அ�ர்கள் நடுநடுங்கி ஓட ஆரம்பித்தனர். சுபர்ணனும் அ�ர்கவைள �ிடாமல் துரத்திக் கெகால்ல முயன்றான். பிறகு பிரம்மன் வபான்ற வத�ர்களின் வ�ண்டுவகாவைள மதித்து, சூரிய பக�ானின்

வதர்லகானாக �ிளங்கும் பாம்பு, பரமசி�ன் கழுத்தில் ஆபரணமாகத் திகழும் பாம்பு, ஸ்ரீமந் நாராயணனின் படுக்வைகயாக இருக்கும் ஆதிவசஷன், வமலும் சில பாம்புகவைளக் கெகால்லாமல் �ிட்டதுடன், சில பாம்புகவைளத் தன் உடலில் ஆபரணங்களாக அணிந்து கெகாண்டாராம். எப்படி ?.

ஆதிவசஷனும், குளிகனும் இடது, �லது வைக கங்கணங்களாகவும்; �ாசுகிவைய பூணுலாகவும்; தக்ஷவைன அவைரஞாணாகவும்; கார்வகாடகவைன ஆரமாகவும்; பத்ம, ம:ாபத்மர்கவைள இடது, �லது காதுகளில் குண்ட-லங்களாகவும்; சங்க பாலவைன கிரீடமாகவும் அணிந்து கெகாண்டு திகழ்கிறார்.

கெதாடரும்....

-5-

FROM DESK OF

Dr. SADAGOPACHARIAR SWAMIGAL

II    Saint ThyagarAja's Gowlai Pancharathnam    IILord SrI Raama

 Saint Thyagaraja SawmigaL was a parama VaishNavA. He was a Rama chaithanyar par excellence. Every living moment of his life was infused with the thought of his Ishta daivam. From the time he woke up Sri RamA with SuprabhAtham to the time he lulled Him to sleep at night, our sadhguru was engaged in NadhOpAsanA.

During the course of this nadhOpaasanA , Saint ThyagarAja celebrated the glory of the Lord , saluted His naama mahimai , His rUpa mahimai , argued with Him about His "indifference " , blamed his own inadequacies that stood in the way of the Lord's grace , expressed his visvAsam in the Lord as the saraNAgatha rakshakan , saluted the parama bhakthAs of the Lord such as PrahlAdhA , NaaradhA , HanUmAn and begged the Lord to bless him with mithya kaimkarya Sri. All of these emerged as hundreds of krithis set in beautiful rAgAs and TaaLAs. The most distinguished among them are the Gana Raaga Pancharathna krithis.

I will cover the Gowlai raaga pancha rathnam , which has his nirvEdam and naicchAnusandhAnam as the sanchAri

bhAvam. Nirvedam is the mood of dejection or despondency over the thought of not receiving the Lord's anugraham fast enough. NaicchAnusandhAnam or aathma garhaNam is the act of self-depreciation and recounting of one's shortcomings that interfere with the speedy progress of the SaadhanA to achieve the Lord's blessings.

Our Sadhguru chose the upAngha raagam , GowLai known for the beauty of its unique rishabha and nishAdha svarams to celebrate the unique soundharyam of Sri RamachandrA. The mood of the Saint was that of of despair over his limitations that resulted in imperfect bhakthi. He begged the Lord in that mood to forgive him for his aparAdhams and embrace him as His devotee inspite of his shortcomings. This mood of nirvEdam is experienced often by the great devotees of the Lord. For example , AlavandhAr cries out in despair in one of his slokams of SthOthra rathnam this way:

na nindhitham karma tadhasthi lOkhE sahasrasO yann na mayA vyathAyi IsOham vibhAkAvasarE Mukhundha kranthAmi sampradhyagathis tavAgrE II

(Meaning): O MukhundhA ! There is not a deed that I have left undone, which has been prohibied by sAsthrAs and sishtAs (righteous ones). I have engaged in such deeds tens of thousands of times. Rich with the unbearable burden of paapa raasis, I stand before you screaming in despair and fear about them bearing their fruits. I stand before you in that helpless state.

Swami Desikan has condemned himself in number of his sthOthrams about his many trespasses. At one conversation with the Lord , Swami described himself as the emperor of trespasses (AparAdha chakravarthi); In another occasion ,he described himself to Lord DevanAthA of thiruvaheendrapuram as " Aj~nana vaaridhi " ( the ocean of aj~nanam ) , apAya dhurandharam ( the one , who occupies the front row of sinners ), agynaa vibhanjanam ( trespasser general of the saastraic commands ) and akinchana saarvabhoumam ( the first among the meek and helpless ).

In paadhukhA sahasram , in NirvEdha paddhathi , Swami cries out , " DheenAksharANi na sruNOshi ". The words of mine in my state of great sorrow are pitiable. Inspite of that , O PaadhukhE , You do not come to my rescue. This is only because of my great sins. In another slOkam of PaadhukhA sahasram , Swami again condemns himself and depreciates his unfit state and laments over it:

vividha vishaya chinthAsanthathAbhi: chiram maamjanitha kalushamittham Devi ! durvAsanAbhi:

(Meaning): O PaadhukhA Devi ! Engaged without let in the enjoyment of evanescent indriya sukhams , my thoughts are forever steeped in acts prohibited by sAsthrAs and are thus overloaded with paapa raasis. Thou, who are the antithesis of my state should banish the durvAsanAs and make me fragrant with Bhagavadh chinthanA and offer me salvation.

Saint ThyagarAjA engaged in such aathma garhaNa moods and composed krithis condemning his deficiencies. Some examples of them are:

" Yetula BhrOthuvO teliya , ekAntha RaamayAA " in chakravAka raagam , where he calls with affection Sri RaamA and wonders as to how He is going to save him with his despicable record of sins. He recalls that he has been wandering around doing wicked deeds in association with wicked people.

In "PrArabhdha mittuNdagA" in raagam SvarAvarALi , Our sadhguru laments : " When my own past karmas are like this , O merciful one , there is no purpose in blaming others. "

In " Toli janmamuna " krithi in Bilahari raagam , Sadhguru says "I have known the sins I had committed in my previous births. I have known also their results. They are as clear as the fruit in the palm of my hand."

In " Edula ghApAduthuvO ? " set in the raagam Ahiri , he asks RaamA , " How are you going to protect me , who had got himself enmeshed deeply in samsArA , who has been going about declaring that there is no one equal to me ----"

The krithi in Raagam Gowlai is the supreme example of this mood of self-depreciation and despondency over the thought that the Lord may fail to come to his rescue. We will find many parallels to Swami Desikan's moods in this krithi.

I shall cover the deep thoughts relevant to SaraNAgathi and Aakinchanyam embedded in the Gowlai pancharathnam of Sri Thyaga Brahmam in the subsequent postings.

In the last posting, mention was made of the mental state of self-depreciation of Saint Thyagaraja and that it was a state similar to that experienced by Swami Desikan and AlavandhAr.

Great bhakthAs of the Lord express their own inadequacies and worry about their state of preparedness. They are very critical of themselves, when they do not have dhruva smruthi or the unceasing rememberance of the Lord's kalyANa

guNAs or His thirumEni. They chastise themselves over the lapses as away to pull themselves together. Actually, these great achAryAs and parama bhakthAs have nothing to worry, but they think of us and undergo these experiences to help us. They cry out loud also because they have zero tolerance with themselves on their lapses in their sAdhanAs.

Such statements of theirs are worth pondering. Their humility and doubts about their inadequacies are very illuminative. For instance, we can learn a lot from the statements of Swami Desikan. Let us reflect on few of these statements of Swami Desikan.

At one time, Swami Desikan declared:

jAnAn AnAdhi vihithAn aparAdha varghAn ISwamin bhayAth kimapi vakthum aham na saktha: II

(Meaning): SarvEsvarA ! I have no heart even to praise You in my state bent over backward with the weight of the bundle of sins that I have collectd from eons. The fear about my own pitiable status makes my tongue tied.

Elsewhere, Swami described his dangerous state this way:

samthanyamAnam aparAdha gaNam vichinthya trasyAmi hantha bhavatheem cha vibhAvayAmi

(extended meaning): I am fearful about my future , when I reflect on the continued piling up of my sins. At the same time, I am meditating on You too ! How Peculiar is this state !

Swami goes on to describe this peculiar state. He says: This weird state of mine is like the one who holds a poisonous snake in his hand and is playing with it ( aasi visha grahaNa kELinAmiva ). I have now got the title of Aparadha Chakravarthi because of the piling up of these sins. You should protect me from this dangerous state like the mother , who takes the crying infant in her hand and breast feeds it:

Achyutha vishaYAkrAntham bhavArNava varthabrami nimajjantham IJananee sthanandhayamiva maamuddrudhya sEvasva pathyam II

In the above passage, Swami also describes the danger which he was facing as equal to the swimmer, who was going to be plunged into the whirlpool present in the ocean of SamsAric anithya sukhams.

He counts himself as one , who chased the worldly (evanescent) pleasures and forgot to think about the Lord and introduces himself as " adharma pravaNAnAm agra skandha pravruttham , agatamAna vipratheesAram maam ). He described himself as the one occupying the front row of unrighteous ones, who chases after the trivial pleasures and forgets that the human birth is a rarity and that he missed out on serving the Lord . He describes himself further as the one , who had no compassion and patience for the other creatures of the Lord , who cohabit His universe.

This type of self-condemnation and recognition of the Lord at the same time as the embodiment of all the kalyANa guNams is the expression of the sanchAri bhAvam known as Athma GarhaNam and naicchAnusandhAnam.

Saint Thyagaraja was in such a mental state, when he composed the Gowlai raaga pancharathnam starting with the pallavi of " dhuDukku gala nannE dhora koDuku brOchurA yenthO "

The pallavi begins with the lower Rishabham to reflect the agitated state of the Saint's mind. With utter despair , the Saint asks " Which chakravathy thirumahan is going to protect me , the emperor of all trespasses ? ". He hints that Sri Ramachandra , the precious son of Emperor DasarathA alone can save him and no other Gods or demi-Gods are empowered to undertake this onerous and impossible task.

The words " Dhora koDuku " means dhorai mahan or the son of the emperor or high personage. Saint Thyagaraja has Sri Ramachandra Murthy in mind with this address. His moving appeal reminds one of Sri Kulasekhara AzhwAr's Mukundha Maalai slOkam:

sathvam praseedha Bhagavan KurumayyanAthE VishNO ! krupAm parama kAruNika: kila tvam IsamsAra sAgara nimagnamanantha dheenam uddharthumarhasi HarE ! PurushOtthamOsi II

( anvayam ) :hEh Bhagavn ! VishNO ! sathvam anAthE mayikrupaam kuru , praseedha ! hEh HarE ! anantha tvam paramakAruNika: kila? samsAra nimagnam dheenam uddharthum arhasi , PurushOtthama: asi .

(Meaning): O Lord ! You are VishNU , who pervades every where as declared by the VedAs. You should look at me , the helpless one , the orphan with compassion and concern and protect me. I am sinking slowly in the deep waters of SamsArA and do not know how to save myself. You, the most meciful one should take pity on me and give Your hand and

lift me out of my misery .You are the one , who can not be defined by time, place and vasthu nirNayam as Your name Hari suggests. You are the supreme one as understood from Your name, PurushOtthaman. Hence, please banish my sorrows and save me.

The above prayer and appeal is based on aathma garhaNam and has the two elements of SaraNAgathi built into it. These two angAs of saraNAgathi are KaarpaNyam and Gopthruva VaraNam.

Saint ThyagarAjA wailed here out of fear not knowing which powerful son of the king ( dhora koDuku ) would come to his rescue. His sufferings caused by the afflictions of samsAram made him cry out for protection to Sri Ramachandra Murthy.

In the next posting, I will cover the anupallavi vAkhyam: "kaDu dhurvishayAkrushtai-gaDiya gaDiyaku ninDAru (dhuDuku gala)"

vadhathu vadhathu VaaNI RamaramEthi nithyamjapathu japathu chitham Raama pAdhAravindham Inamathu namathu dEham santhatham Ramachandramna bhavathu mama pApam janma janmAntharEshu II

I will continue with the Anupallavi of this Krithi now. The Anupallavis is:

kaDu durvishayAkrushDai -gaDiyaku ninDAru( duDuku gala )

Anupallavi also begins with Rishbha Svara PrAdhAnyam.

In the Anupallavi , Sadhguru Swami explained his pitiable state, which has arisen from his servitude to many earthly pleasures and his sensory attractions to them. He cried out loud about which Dorai Mahan is going to come to his rescue.

He says here that he is suffering every minute from the pull of vishaya sukhams and he laments that he does not know the identity of that powerful prince, who is going to pull him out of his misery. He indicated indirectly that Sri Ramachandran , the son of the emperor Dasarathan is the only one , who can surely save him. His mahA visvAsam in Sri Rama coming to his rescue inspite of the many trespasses reminds one of the beautiful SthOthra Rathna SlOkam of ALavandhAr:

Raghuvara yadhabhUthsthvam tAdrusO vAyasasya praNatha ithi dayALur yaccha chaithyasya KrishNa : I

prathibhavamaparAttUrmuktha sAyujyathObhu :vadha kimapadhamAgastasya thEsthi kshaamAyA : II

( Anvaya Kramam ) : Oh , Raghuvara ! tvam thAdhrusa : vAyasasya praNatha:itth dayALu : yath abhU : muktha ! KrishNa , Prathibhavam aparAtthu : chaithyasaya sAyujyatha: ApUcchayath , tasya thE kshamAyA : apadham kim asthi vadha !

(Meaning): Oh , Raghu kula sreshta Swamin ! You were profoundly merciful to the mahAparAdhi , the crow , who committed the most unpardonable offense against your pirAtti for the simple reason that it fell at your feet. You took pity on it and protected it from your own unfailing arrow. Oh , KrishNA of nirdhOsha svarUpam (kuraivu onrumillatha GovindhA!) Out of Your incomparable dayA, You forgave SisupAlan and blessed him with sAyujyam , although he spent his life in every one of his janmAs hating You and offending You ! For the DayA-mUrthi like You , who blessed even these mahA pApis , is there an offnese or trespass that is beyond Your kashamA (patience and forgiving) ? Therefore I conclude that You are the only one , who can come to my rescue and forgive me and lift me out of my miseries.

CharaNa Vaakhyams of Gowlai Pancharathnam: General Comments***********************************************************

This krithi has 10 charaNams like the Nattai Pancharathnam. Through these charaNams , Sadhguru performs SaraNAgathi or Prapatthi at the sacred feet of Sri Ramachandra. Earlier, we have understood that the word SaraNAgathi is made up of the two words, SaraNam and Agathi as per NadAthUr ammAL's definition. Here saraNam means upAyam and Agathi means arrival . SaraNAgathi is therefore the end of the search for upAyam, when the jeevan comes to the conclusion that the Lord and the Lord alone is the upAyam for its salvation. Jeevan reaches the maturity based on the clear realization that there are no other upAyams to save it from samsAric calamities except the Lord. Then , it surrenders the responsibilites for its protection , the fruits of that protection and its svarUpam to the Lord and becomes free of concerns about its salvation .The jeevan thus recognizes the limitless power of the Lord as unmatchable and sets at the feet of the Lord its aathma rakshaNam and becomes a true prapannA.

Among the five angAs of SaraNAgathi prescribed by the SaasthrAs, Sadhguru focussed on KaarPaNyam anf Gopthruva VaraNam in the ten charaNams of this Gowlai pancha rathnam.

Sri ThyagarAja Swami followed the thought line of Swami Desikan, when he performed his saraNAgathi. That slOkam of Swami Desikan is as follows:

karthavyamithyanukalam kalayAmyakruthyam Swamin akruthyamithi kruthyamapi thyajAmi Ianyadh vyathikramaNa jAthamanathamartha--sthAnE dhayA bhavathu thE mayi Saarvabhoumi II

(Meaning): Oh , Raghava Swamin ! I am engaged in the performance of acts that are prohibited by sAsthrAs all the time as though these are permitted by sAsthrAs .This I do with glee and relish ! I reject those that are prescribed as if they are not recommended. I have now collected bundles of sins as a result of these wanton acts of mine. I am in a terrible state of suffering. I do not know the way for my salvation. At this time of great sorrow of mine , May Your limitless dayA become the upAyam and bear fruit and save me !

Our Sadhguru followed the words of Sri RamA , when he declared at the side of the ocean that He will unfailingly protect anyone, who performed prapatthi to Him even once and asked for His protection (sakruth praNatha rakshaNa prathitha samvidha : samvidha:). That was His public vow on the shores of sEthu as VeerarAghavan. Sadhguru took Him upon His words offering hope and protection.

Saint ThyagarAja"s prayer reminds one of many passages from Swami Desikan's sthOthrams dealing with his performance of Prapatthi. Sadhguru followed the route of Sri VaishNava AchAryAs and appealed to Sri Ramachandran:

Oh Lord , who declared that it is Your chief vow (Vratham) to come to the rescue of those , who sought Your protection even once !

I have peformed many karmAs without stopping to think about their effects one way or the other and as a result have accumulated enormous bundles of sins ( atharkitha hitha , ahitha krama visEsham ). Please bless me to become free of the performance of vipareetha kaaryams (Samitha prathikUla vrutthim maam kuru). Please bless me to attain unity of the three karaNAs ( thought , speech and body ) in performing kaimkaryam to You ( Kaimkarya labdha karaNa thraya sAmarasyam ) .Please make me totally rooted in You so that I will not be distracted by any others ( tvadanya vimukam ) for my protection or adoration ( ananya bhakthi ).

Oh RamachandrA ! You are known for your unbounded affection for those , who has performed saraNAgathi at Your lotus feet. There is nothing that is beyond your reach and

sankalpam. You can in one small fraction of a second destroy the multiple crores of sins (brahmAnda sathakOti gaNAnanthAn , yeka kshaNE viparivarthya vilajjamAnAn) , if you desire to bless the SaraNAgathan. I pray to You to come to my rescue as the Dorai mahan. Thus prayed Saint ThyagarAja in his ten charaNams of the Gowlai pancharathnam.

In the first charaNam , Saint ThyagarAja followed the traditional route of SaraNAgathi , which starts with MahA Lakshmi . Approaching the Lord through His dear consort is the ancient Sri VaishNava sampradhAyam. Approaching the sakala lOka maathA for intercession with Her Lord , saint ThyagarajA performed his prapatthi.

The sAhithya Vaakhyams of the first of the ten charaNams of GowLai pancharathnam are:

Sree VanithA hrudh kumudhAbhjaAvAngh maanasa gochara ( duDuku kala nannE )

In the first of the ten charaNams, Saint ThyagarAjA hails Sri Ramachandran as " Thiruvukkum ThiruvAhiya selvan " in the manner of Thirumangai Mannan.

He salutes SithA pirAtti as MahA Lakshmi and hails Sri RamA as the Chandran that makes the Kumudha pushpam ( a type of Alli pushpam that blossoms at night ) of SithA's heart blossom with joy.

The charaNa vAkhyams are as follows:

Sree VanithA hrudh kumudhaabhja vAnghmAnasa Gochara ( Duduku gala nannE )

Sree VanithA is the Srimathi, MahA Lakshmi . Her heart kumudham blososms at the sight of the chandran of Sri RamA .

The Saint appeals for the protection of Sri Ramachandran in this first charaNam this way:

Oh ChandrA that makes the heart lilly of MahA Lakshmi ( SithA dEvi ) blososm with joy ! You are beyond the power of speech and mind as the VedAs have declared ( VaachamA-gocharan ). " YathO vaachA nivarthanthE, aprApya manasa saha " is how the siras of Vedam declares about You. Who else is there besides You to save me ? You must therefore come to my rescue and put my fears at rest.

In the first charaNam , the Saint follows ancient practise of Sri VaishNavAs in performing SaraNAgathi. When they

observe prapatthi this way , they become blessed with the lOka maathA's vaathsalyam and Vallabhyam . They know that She as the most compassionate mother and will come to their rescue and intercede with Her Lord regarding them, who are frightened to approach Him.

Out of Her limitless affection for Her erring children, She intercedes and acts as a mediatrix with Her consort and succeeds in persuading Him to forgive the errant ones. She has sambhandham , vyApthi and Isvaryam ( AakAra trayam ) and uses them all to advantage in Her mission to help the PrapannAs. She uses Her selvAkku effectively. Thus the first upAyam to get the Lord's anugraham is MahA Lakshmi's aruL.

Parasara Muni in his VishNu PurANam has recognized Mahaa Lakshmi as the Lord's omnipresent mangaLam (pervasive/vyApthi) and as the Parabrahma SvarUpiNi known for Her Vaathsalyam (affection for Her vatsalAs/dear ones), Vallabhyam (Sri Vallabhai with the power to make things happen) and Purusha-kAram ( power of effective sipaarisu/intercession).

NadAthUr ammAL has described in few slOkams of Prapanna Paarijaatham all these three unique attributes of Sri Devi :

aparAdhaika sakthAnAm anarhANAm chiram nruNAm IBharthrurAsryaNE pUrvam svayam PurushakArathAm II

vAllabhyEna anuthishtantheem vatsalyAdhyupabrhamiNAm IupAya samayE Bharthu: J~nAna sakthyAdhi vardhineem II

mukthAnAm bhoga vrudhyartham sowndharyAdhi vivardhineem IAakAra thraya sampannAm aravindha nivAsineem IIasEsha Jagadheesithreem vandEh Varadha vallabhAm II

Here, NadAthUr ammAL points out that MahA Lakshmi secures Mukthi (Moksham) for the chEthanAs from Her consort by enhancing Her Lord's J~nAnam and anugraham at the time of prapatthi by Her children. Her prAdhAnyam and essential role is saluted here. Saint ThyagarAjA as a parama VaishNavA was deeply aware of this central doctrine and followed the traditional practise by offering His prapatthi through MahA Lakshmi (Sri VanithA).

What NadAthUr ammAL observed is an echo of Sri RamAnujA's SaraNAgathi on that memorable Panguni Uttharam day, when MahA Lakshmi (Sri RanganAyaki) was sititng together on yEka peetam with Her Lord , Sri RanganaathA at Srirangam. Acharya RaamAnujA grasped the significance of the special occasion and offered his

SaraNAgathi starting with MahA Lakshmi (Sri RangadhAmEswari) thru the first choorNikai of Sri Ranga Gadhyam:

" Bhagavan NaarAyaNa abhimatha anurUpa svarUpa rUpa guNa vibhava eisvarya seela aadhi anavadhika adhisaya asankyEya kalyANa guNa gaNAm padma-vana aalayAm Bhagavatheem Sriyam dEveem nithyAnapAyineem niravadhyAm deva deva dhivya-mahisheem AKHILA JAGANMAATHARAM ASMAN-MAATHARAM ASARANYA SARANYAAM ANANYA-SARANA:SARANAM AHAM PRAPADHYE ".

Acharya RaamAnujA declares that he has no other recourse/refuge (asaraNya:) and is seeking the protection of the lOka mAthA , while performing His prapatthi (saraNam prapadhyE .

Our AchAryAs often remind us that MahA Lakshmi"s greatness is not understood fully, even by Her Lord . According to AlavandhAr,

yasyAs thE mahimAnam aathmana iva tvadh VallabhOpi prabhu:naalam maathum iyatthayA niravdhim nithyAnukUlam savatha: -- ChathusslOki :SlOkam 2 portion

Sri kUrEsa in his Sree Sthavam acknowledges this inability of the Lord to comprehend fully the limits of the sarva kalyANa guNAs of His consort:

dEvi tvannmahimAvadhir na HariNA naapi tvayA j~nayathE

Speaking of Her kalyANa guNAs being outside the powers of description by mind and speech , Sri kUratthAzhwAn says in another slOkam of his Sree Sthavam :

" yE vAchAm manasaam cha dhurgrahatayA khyAthA guNAs taavakA : "

In the very first slOkam of Sree sthavam , kUrEsA acknowledges the power of Sree dEVi over her Lord :

yasyA veekshya mukham tadhingitha parAdheenO vidhatthE akhilam

(meaning): The Lord glances at the beautiful face of MahA Lakshmi and reads the intricate signs associated with the knitting of Her brows and follows the commands implied there and engages in the acts of the creation and protection

of the world. He is understood as Her ingitha (samg~yai/hints/body language) parAdheenan ( subservient one ).

Swami Desikan refers to Sree Devi's PurushakAram in one of the slOkams of GodhA sthuthi this way:

aardhrAparAdhini janEpya abhirakshaNArthamRangesvarasya RamayA vinivEdhyamAnE

Swami Desikan states that She does viNNappam to Her Lord on behalf of the aparAdhis like us to seek our protection from her Lord .

Hence, Swami Desiakn performed his saraNAgathi to Her in the very first slOkam of Sree Sthuthi:

prahtyakshAnusravika mahima prArthaneenAm prajAnAmSrEyOmUrthim Sriyam asaraNa: tvAm SaraNyam prapadhyE

This prapatthi vaakhyams are an echo of Acharya RaamAnujA's saraNAgathi housed in the first chUrNikA of SaraNAgathi gadhyam that we will refer to later in this posting.

Swami Desikan states in the seventh slOkam of Sree sthuthi that the divya dampathis play an intricate game of chess ( dhyUtha Vritthi ) between themselves and are sensitive to each other's point of view and as such are to be approached as a united entity (yEka sEshithva yOgam) for SaraNAgathi purposes. Following this thought, Swami declares , " yuvAm Dampathi Daivatham na: " . Both of You as the Husband and Wife are our daivatham.

Their unity of thought in following each other in helping those in distress is saluted again by Swami Desikan this way in Sree sthuthi

aapannArthi prasamana vidhou bhaddha deekshasya VishNO : aachakhyusthvAm priya sahachareemeiykamathyOpapannAm

In the 18th slOkam of Sree sthuthi, Swami Desikan addresses the Loka mAthA as VishNu kaanthE and reveals that the prapannAs (vimala manasA:) totally depend on Her dayA , vAthsalyam , vallabhyam and PurushakAramto get the mokshAnugraham from her Lord .

As a result of Her krupA and PurushakAram, the dhanyAs leave their body and reach Sri Vaikuntam via the ArchirAdhi maargam according to Swami Desikan :

yasmin yeeshannamitha sirasO yApayithvA sareeram varthishyanthE vithamasi padhE VaasudEvasya dhanyA :

(Meaning): The puNyasAlis prostrate at Your lotus feet and these blessed souls leave their physical bodies , attain suddha sathva sareeram and join the residence of Your Lord and Yourself ( Sri vaikuntam ) , which is devoid of prakruthi sambhandham .

The parama VaishNava , Saint ThyagarAjA read Srimadh RaamAyaNam and Srimadh Bhagavatham daily and was fully familiar with the above central doctrines of Sri VaishNava SaraNAgathi and performed the sampradhAyic prapatthi starting with the self-surrender at Sree VanithA's sacred feet .

The second charaNam of this pancharathnam is as follows:

sakala bhoothamulyanthu nee vaiyunDaga madhilEkha pOyina ( duDuku gala )

This charaNam is a tribute to Sri Ramachandra as antharyAmi Brahman .

The Lord is the inner controller or antharyAmi , one of the five forms of the supreme being . The other forms of His are Para , Vyuha , Vibhava and archA .

From the study of SubAlOpanishad , antharyAmi-brAhmaNam section in BrhadAraNyakOpanishad and Sad-cidyA section in ChAndOgya Upanishad , we come to the understanding that just as the Jeevan has an atomic sized body of its own , there is Lord , who pervades the body of that jeevan as its soul (antharyAmi) and controls and supports it. Thus antharyAmi Brahman is understood as the soul of souls (jeevans).

Just as the soul (jeevAthmaa) is pristine and free from imperfections and defects associated with the changes in body as it changes from childhood to youth to old age , the inner soul (antharAthmA), the supreme Brahman is free of the paapams and puNyams acquired by the jeevAthmA arising from its karmAs . The earth is karma-bhUmi and the jeevan with its body on this earth reaps the fruits of its deeds, while the antharyAmi Brahman is untouched by the jeevan's deeds.

As antharyAmi, the Lord prevails in the heart lotuses of ALL the sentients , which He rules. In this context, the Upanishad declares: "He has entered into the heart and rules the

jeevans, Himself being their inner soul ". This form of the Lord is seen only by Yogis through DhyAna Yogam. He has thus anthar-vyApthi as well as bahir vyApthi (pervasive presence with in and outside ALL of His creations (sentienrs and insentients). " Anthar bahisccha tath sarvam VyApya NaarAyaNa: sthitha: " says another Upanishad. Therefore, He is not circumscribed or limited by other things ( vasthu paricchEda rahithan ). He is not A or B or C or D , but He is A,B, C, D etc .

Anyone, who does not understand His presence in other creations of His and is disrespectful to the others has a lamentable life on this earth.

The antharyAmi form of the Lord , inspite of the fact that it is so close to us in our own hearts, is inaccessible to all but the Yogis , who train themselves through meditation to enjoy Him in that form. The others neither pay attention to the Lord within nor do they recognize the antharyAmi brahmam in other sentients.

Saint ThyagarAja laments over his misspent life , where he did not have the vivEkam to revere the presence of the Lord as sarva charAchara bhUthan and thus lead a Godly life. He says in this charaNam: " Oh Lord ! You are the indweller of all the jeevans , BrahmA , IndrA , devathAs. I did not comprehend this supreme and central truth and went about my ways of hurting and cheating people and collecting my heavy bundle of sins. "Sakala bhUthamula yanthu nee vai yuNDaka madhi lEkha pOyina". That discriminating knowledge I did not possess due to my dushkarmAs. Which Dorai mahan is going to come to my rescue now, except You ?

Swami Desikan's salutation to Sri VaradarAjA of Kanchi as " Sarva charAchara Athman and Sarvam " is the basis of such a feeling by BhakthAs during their sadhanAs to gain the grace of the Lord . Swami Desikan's meaningful slOkam provides then the basis for Saint TyagarAjA's feelings of nirvEdham. Swami Desikan addresses the antharyAmi Brahmam as follows:

BrahmEthi Sankara itheendhra ithi svarADithi aathmEthi SARVAMITHI SARVA CHARAACHARAATHMAN IHastheesa sarva vachasaAm avasAna seemAm tvAm SARVA KAARANAM USANTHI anapAya vaacha :II

Saint ThyagarajA's words " Sakala bhUthamula yanthu nee " is a strong echo of Swami Desikan "s " Sarva CharAcharAthman ".

The need for BhUtha dayai based on the j~nAnam that the Lord is the SarvAntharyAmi is the subject of this second charaNam of Saint ThyagarAjA.

In the spirit of NammAzhwAr 's naicchAnusnadhAnam expressed in his Thiruvaimozhi ( nORRa nOnbilEn , nuNNaRivilEn ), saint Thyagaraja depreceated himself in the third charaNam . He also referred to wasting his time with vithandA vivAthams and not spending his time in naama japam and sankeerthanam.

In the fourth charaNam , he states that he has been avaracious about accumulating wealth and running after other people's riches. He condemns himself for insulting others through hot words in the struggle to get other people's wealth and hurting their feelings in the process. He concludes that no one except the dorai mahan, Sri Ramachandra as DasarathAthmajan, could come to his rescue and save him from his calamities

The CharaNa vaakhyams are as follows:

para dhanamula koraku nOrula madhini karaka baliki kaDupu nimpa dhirighi natti ( DuDuku gala )

Elsewhere in hi Ahiri raaga krithi , " Yetula kaapAtuthuvO " , Our Sadhguru has explained how he had lowered himself before others by praising the lowly for the sole purpose of gaining access to their wealth and debasing himself this way :

anu dhinamu taara tanaya varghAdhulu paalanamu sEyudakoRaku dhanamula kalikina manujula pokaDi yaarjinjinapaikamula joosi dhanaku sarilEdhini bhiguvuna thirigana nannE ( Yetula kApAtuthuvO )

Here , the Saint states that he was engaged in praising the wealthy for the sake of supporting his wife and children and running around thinking that there is no one equal to him in smartness and hurting other's feelings with his aggressive manners. He says that he saw the futility of his ways finally and performed SaraNAgathi at the Lord's feet ( nimnE charaNu jOcchithigAni ) and requested protection. In the same spirit of regret over lowering himself by serving the wealthy for his livelihood and wasting his life's days by not engaging in Iswara BhajanAmrutha paanam , he asks for forgivance and begs for protection.

This prayer and longing for the rescue by the Lord has been expressed many times by our Saint with all of us in mind, because, he did not have all these defects. In the

punnagavarALi uthsava sampradhAya krithi, he addresses KalyANa Sundara Raaman in a similar spirit: " dina dinamu taaramu korakai Raama dhanikula kaasithi nee varagu, paahi KalyANa Sundara Raama maam ". In this saraNAgathi also, he refers to his running hither and thither chasing the wealthy to earn his livelihood daily and debasing himself by praising them falsely for excellence that they did not have, all for the sake of acquisition of material comforts.

This sentiment is just the opposite of the mood he was in, when he questioned about the comfort guaranteed by material wealth in comparison to the great aanandham acquired by offering selfless service to the Lord . In that KalyANi krithi, he asked , " idhi chAla sukhamA? Ramuni sannidhi sEva sukhamA ?". He rejected the wealth offered by the maharAjA of Tanjore with parama vairAghyam followig the lead established by Swami Desikan, when he rejected the offer of the minister of Vijaya Nagaram king.

He addressed the Lord , who showered him the wealth of Bhagavadh anubhavam as " Srikara " in his ranjani krithi and declared that the Lord is his entire wealth , crops and sarva sampath (Dhana dhAnya Dhaivamu neevaiuntaka). He expressed this way his artha kaama karshaNa chinhtanA, just as Swami Desikan stated earlier that all of his wealth is standing on top of the Hasthigiri and that he needed nothing beyond that wealth.

In his yamunA kalyANi krithi starting with the pallavi, " NaarAyaNa Hari NaarAyaNa Hari " , he records his ananya bhakthi for Sri RaamA and his vairAghyam once again this way:

nasvaramulaina dhanAsvamulanu nE visvasincha bhUthEsvara Hari Hari kOti sulagani saadi lEni balkupOti osaki mummadiki vEtanu ( NaarayaNa Hari )

Here, he firmly announces to Sri RaamA that he has discarded the perishable wealth and other accoutrements of power such as vaahanams (horses , elephants , carriages) as useless for paragathi and has also vowed not to use his speech for praising the kOteesvarAs for gaining wealth.

Thus, our Saint ThyagarAjA , who discarded the material wealth and service to the rich as useless things , spoke in the spirit of the fourth charaNam of Gowlai krithi at many krithis. This, he did with the thought of us, who are engaged in adapting ourselves to the undeserving ones and choosing that path over the devotion to the SarvEsvaran and chasing after wealth in a vainglorious manner.

Fifth CharaNam dhanamadhini bhuvini sowkhyamu jeevanamE yanuchusahdA dhinamulu gaDipE ( DuDuku Gala )

Saint ThyagarAjA started the first three charaNams of this Gowlai pancharathnam with the Rishabha svara yeduppu. In the fourth charaNam, he shifted to Panchama yeduppu. In this fifth charaNam, He gave prominence to the NishAdha svara yeduppu. Nishadham of Gowlai is uniquely endowed to convey the mood of helplessness and plea for help by the helpless ( aakinchanyam & KaarpaNyam ). This fifth charaNam starts off with the svara combination , " Ni pa Ma pa ni ".

His plea for help in a state of hopelessness is very similar to AzhwAr's cry to the Lord to rescue him quickly:

aavi dihaikka iyvar kumaikkum siRRinbhampaaviyEnaippala nee kAtti paduppAyO ?thAvi vaiyamm konda tatanthAmaraikatkEkoovikkoLLum kaalam innam kuruhAthO ?

NammAzhwar asks here: " O my Master ! You created a predisposition in me towards the perishable sukhams and made me immersed in the alpa sukham of enjoying those evanascent sukhams. You made me confused by making me wonder whether these perishable sukhams might be the lasting ones afterall ! You have turned my head away with this delusion and made it difficult for me to be engaged in your naama sankeerthanam, aarAdahnai and kaimkaryam. O Lord , who pervades the universe to illustrate Your soverignity ! Please remove this delusion that You have caused and let me perform SaraNAgathi at Your sacred feet and shorten the time on this earth so that I can reach those paadhAravindhams without any further delay.

In this spirit , Saint ThyagarAjA states in the fifth charaNam that he spent his time under the delusion that the sensory pleasures are the lasting ones and wasting the days of his life away. He states in the spirit of Swami Desikan ( nimnE vimOha jaladhou nipathAmi bhUya : ) that he mixes up the alpa sukhams associated with sensory pleasures with those which are lasting ( nithya kaimkaryam to the Lord ) and has fallen into the bottomless waters of nescience. Saint ThyagarAja begs the Lord to take pity on him and come to his rescue promptly.

AzhwAr AchAryAL ThiruvadigaLE SaraNamSri Ramachandra ParabrahmanE Nama:Oppiliappan Koil VaradAchAri SadagOpan

From the sixth to the ninth, the charaNams are longer and reach a crescendo in terms of its poignancy and rich meanings.

Sixth CharaNam teliyani naDa viDa kshthrulu vanithalu svavasa mowDakupadEsimchi , santhasilli svaralayampu lerumgakanu seelAthmudai subhakthulaku samaanamanu ( DuDuku gala nannE dora koDuku )

In this charaNam , Sadhguru swamigaL refers to three items:

1. His hard , unfeeling heart 2. His life as a pOli bhagavathar to impress others with his bhakthi ti deceive them 3. His existence without awareness of the sanctity of svaram , tALam and musical marmams

First , he confesses to Sri RamA that he had led a life devoid of compassion to others' sufferings. He begs for forgivance for having been indifferent to the sufferings of others. His nirvEdham over this deficiency reminds one of the naicchAnusandhAnam of the great AchArya, Sri ALavandhAr , where he describes himself as:" asuchim , avineetham, nirdhayam, alajjam, maam digh ". He describes himself as impure (in thoughts), immodest, harsh, and shameless over his performance of acts that are prohibited by sAsthrAs. He acknowledges that he deserves to be condemend by one and all.

Our Sadhguru confesses that he is hard hearted and does not have the j~nAnam & good conduct that arises out of a true understanding of Svaram, Raagam and TaaLam. It is interestig to relate to this statement of our Sadhguru, who mastered the master treatise on music known as SvarArNavam presented to him by his guru , Sage NaaradA. He still felt that he had not reached a full understanding of the mysteries of NaadhOpaasanA that would ultimately lead to his siddhi. That is the type of modesty that one should cultivate regarding one's "scholarship".

We will digress now to focus on his celebration of the approach of the Lord through NaadhOpAsanA. He invited one and all to come and acquire sarva sowbhAgyam by worshipping the Lord through NadhOpaasanA with the utmost reverence for Svaram and Layam in one of His Reethigowlai krithis ( Bhaaga sEvimchi sakala bhAgyamOndhudhAmu rArE ).

He explained further the sanctity of NaadhOpAsanA in his Sri Raaga krithi this way:

naadhasvaramanu navarathnapu vEdhikapaisakala leelA vinOdhuni paramAthmuni Sri Raamunipaadhamulanu , ThyagarAja hrudh bhUshaNuni ,naama kusumamulachE pUjimchE nara janmamE manasA

Here he explains that the fruit of gaining birth as a human being is achieved, when one seats Sri RaamA on a navarathna simhAsanam made up of svarams originating from praNava nAdham and then worshipping Him with the flowers of His divya NaamAs.

In his SaaLaka Bhairavi krithi , " Sangeetha Saasthra j~namu sArUpya soukhatamE " , he revealed that the precision of intellect developed from a correct undrstanding of Sangeetha sAsthra J~nanam will lead to one of the four types of Moksham known as SaarUpyam.

Finally, in his sankarAbharaNa krithi , " Svara rAga sudhArasayutha Bhakthi svargApavargamurA " , he declared that the Bhakthi mingled with svara and Raaga J~nanam is equivalent to Svargam and Moksham.

Saint ThyagarAjA , who is the greatest connoisseur of Sangeetha Saashram had us in mind , when he chastised himself as the hard hearted and unfeeling one , deficient in the understanding of the fine points of raagam , svaram and thALam. Even a samsaari can attain mOksham according to our Saint, if he or she practised naama sankeerthanam with full control over raagam , svaram and layam ( samsArulaithE nEmayaa --SavEri krithi ). He condemend himself to set an example for us. This is the ancient tradition of AchAryAs to help us cultivate humility and perseverance.

Finally, he focuses on the pOli bhagavathars in this sixth charaNam. He refers to himself as having lived as naDan, ViDan and Kshudhran. NaDan means a dancer or an actor; viDan means a buffon or a voluptiary sensualist. Kshudran means adhaman or a small, mean man, who overpowers women with his clever talk and gets his way and thus is engaged in durAchArams. Sadhguru swami compares himself to these three characters and laments for the dorai mahan , who can rescue him from this pitiable state. He implies that Sri Ramachandra, the son of the emperor DasarathA alone is the only one with the power to pull him out of his misery.

Seventh CharaNamdhrushtiki sArambhagu lalanA sadhanArbhaga sEnAmitha dhanAdhulanu dEva dEva ! nEra nammithini ghAkanu padhAbhja bhajnambhumarachina ( DuDuku gala )

(Meaning); dEvAthi dEva! RaamachandrA! I believed that beautiful women, house, fields and other property are lasting wealth and became deluded; I strayed away from worshipping Your sacred feet and have descended into the depth of miseries. Who is going to come to the rescue of myself , who is a treasure house of all durguNAs ? Which dorai mahan is going to rescue me?

Sri Sadhguru SwamigaL's cry into the night reminds one of the bhyAg raaga krithi of Purandara Daasa: "yAkE mUkanAthyO manuja, yAke mUrkanAth ". Here, Daasar has upadEsam for those cruel men, who mindlessly chase perishable sukhams and skip the worship of the eternal Lord , who blesses one with lasting mOksha sukham.

Saint ThyagarAjA equated his status to such a mUrkA and pleaded for rescue by Sri RaamA. He says that he forgot to heed the advise of Adhi SankarA's Bhaja Govindham slOkam, where the AchArya warns men not to be intoxicated by the female body's beauty and advises them to remember that they are " mamsavasAthi vikAram ". Sadhguru says that he let his mind wander over the anga soundharyam of the ladies and missed out on the incomparable and pristine beauty of the Lord known for His sarvAnga soundharyam that is insatiable to experience as AarAvamudhu (AparyApthAmrutham). Sadhguru had again us in mind, when he chastises himself over his "derelict conduct".

Purandara Daasar is even more explicit in his panthuvarALi krithi "Nampa thiru ee dEha nithya valla". He says "ambhujAkshana bhajisi sukhiyAku manujA , yelu raktha maamsakaLamElE sarmatha hOthikE voLaga malamUthrAdhi krimikaLiravu halavu vyAdhiyapeetu pancha bhUthanAdu baluhu dEhavanecchi ketapEtA manujA ". Daasar mercilessly gives here an accurate description of our corporeal state seeking pleasures at the expense of seeking the grace of the Lord through His aarAdhanam and nAma sankeerthanam.

Saint ThyagarAjA points out that the chasing of the fast disappearing youth, physical beauty and material wealth/selvam (selvOM , selvOm) as lasting entities and abandoning the dhyanam of the Lord's anga soundharyam ( a la ThiruppANa nAthan-- Saalampana yOgam ) or anantha kalyANa guNAs ( nirAlampana yOgam ) is a great durbhaagyam in the rarest of lives as a human being (arithu arithu maanida piRavi arithu). Saint ThyagarAjA counts himself as one of those unfortunate ones and begs for the Dorai mahan to come to his rescue in a hurry.

AzhwAr AchAryAL ThiruvadigaLE SaraNam Sri SeethA LakshmaNa Hanumath samEtha Sri Raamachandra parabrahmaNE Nama:Oppiliappan Koil VaradAchAri Sadagopan

In this concluding posting, I will cover the three remaining charaNams of the GowLai Pancharathnam of Sadhguru ThyagarAja SwamigaL.

Eighth CharaNam chakkani mukha kamalamphunu sadhA naa madhilO smaraNa lEkanE dhurmadhAndha janalu kOri partithApamulachE dagili nOgili dhurvishaya dhurAsalanu rOyalEkhE sathathamaparAdhinai chapala chitthuDaina ( DuDuku Gala NannE )

This charaNam starts with panchama yeduppu. In this long charaNam, we hear again the echo of Swami Desikan's nirvEdham: asprusha chinthaa padham AbhirUpyam. Here Swami Desikan states that the Lord's paripUrNa soundharyam is beyond access by the mind for full grasp. Saint ThyagarAjA says in this vein: " O RamachandrA ! I failed to meditate on the lotus like , beautiful face of yours and joined the bad company of " kOkka saasthra vidhula Nara ( experts in kAma sAsthrA ) and abandoned the company of " bhakthi sAsthra vidhula nara " ( experts in bhakthi sAsthram ) . I have thus lost the sathsangham of BhagavathAs of Yours. I did not understand the pain arising from attachment to to young and beautiful women ( kaadhal seythu iLayavar kalavi tharum vEdanai vinyathu veruvuthalAm as Thirumangai pointed out in his Oppiliappan paasuram ) and fell at their feet for favors. I did not pay attention to You and therefore ended up in garbha vAsam and other dukkhams as the AzhwAr described earlier ( iRandhEnetthanaiyum athanAl idumpai kuzhiyil piRanthEtthEyeyyatthozhinthEn ). I am debilitatd from all these dhurvishayAnuchAram and am dejected over my terrible lot. Which dorai mahan is going to extend his strong hand to rescue me? Here, Saint ThyagarAjA expressed his temptations for the enjoyment of the forbidden fruits and his proclivity to committ multitudes of apachArams. He crowned himself as an aparAdha chakravarthi with a fickle mind bent down by the thought over these apachArams. He asked another Chakravarhti's son for rescue. He hinted that only Sri RamachandrA, the son of Dasaratha Chakravarthi alone could rescue him from the whirlpool of loka sukhams that is about to take him under. He described his sordid state of seeking the company of adhamAs and his practice of begging for favors from them with a petty mind and demeaning himself. One of the passages with similar melancholic thoughts from Swami Desikan's conversations with the Lord

is: " karmamaya dharma taptham sukha mrugha trushNAbhi: kAbhiraNyanArdhram ". Elsewhere, Swami Desikan described his state as "NirAkarma nithya upataptham" (scorched always by the fruits of performing asAsthraic deeds). Sadhguru SwamigaL in a similar vein pointed out that he is being scorched by the heat of high summer and that he was longing to take a dip into the cool waters of the sacred pond of Lord's feet .

Saitn ThyagarAjA's suffering and the poignant description of his helpless state is similar to the conversation that NammAzhwAr had with the Lord :

thazhuval pakkam nOkki nANI kavizhndurippantozhuvanEnai yunathALL sErum vahayE soozh kandAi

Here NammAzhwAr describes his durdasai. O Lord , I stand before You with a bent head because of the shame that has encircled me from acquiring the bundles of sins from durAchAra anushtaanams. I am weighted down by them. You are the PurushOtthaman and I am the lowest of the lowly (adhamaadhaman). I stand before you with a supreme yearning to attain the sowbhaghyam of merging with Your lotus feet . Please bless me, the meek and helpless one and grant me this boon ! In a similar spirit of AthmagarhaNam and naichyAnusandhAnam, Saint ThyagarAjA cried out to Sri RamachandrA on the banks of river Cauveri.

Ninth CharaNam maanava thanu dhurlabhamanuchu nEmchi parmAnandha mOdhalEka madha matsara kaama lObha mOhamulaku dAsudai mOsabhOthigAka modhaDi kulajaDaguchu bhuvani Kshudhrula panalu salpuchunu yumDinagAka , narAdhamulu gOrisAraheena mathamulanu sAdhimpa dhArumAru ( DuDuku gala)

This long charaNam reminds us of two famous slOkams of AchArya ALavandhAr's sthOthra rathnam, where he condemns himself for his sinful conduct and his performance of SaraNAgathi at the feet of the Sarva Loka saraNyan.

The first slOkam is the one which starts with the paadham," JanithvAham vamsE mahathi ---" ; the second slOkam starts with the first paadham , " AmaryAdha: Kshudhra:chalamathi: asUyA parsava bhU : " .

The anvaya kramam for the first slOkam is as follows:

SaraNatha! aham jagadhi khyAtha yasasAm sucheenAmyukthAnAm guNa purusha tatva sthithi vidhAm nisargAth

yEva , tvath charaNa kamala yEkAntha manasAm mahathi vamsE janithvA , PaapAthmA tamasi adha : adha: nimajjAmi

( meaning ) : O Lord , who always shows the righteous path ! I am born of the renowned vamsam of sottai kulam of Natha Muni , who is the peak of sadAchaaram and rectitude. My predecessors are true comprehendors of tatthva trayam (their svarUpams and sbvabhAvams) and by natural disposition rooted in Your Lotus feet . Even with all this marking me as a branch of this sacred AchArya vamsa Vruksham, I am remaining steadfastly as a PaapAthmA and am floundering in the darkness surrounding me and sinking in the bottomless ocean of SamsAram.

Our Saint ThyagarAjA identifies himself like AlavandhAr in this charaNam as born in a renowned vamsam (mothadi kula juDakusu). This is the echo of " janithvAham vamsE mahathi jagadhi khyAtha yasasAm ." Even after hailing from such a uttama kulam, saint ThyagarAjA condemns himself for having wasted his days by not conquering arrogance, jealousy , desire , miserly trait , and infatuation with worldly things. He says that he has wasted the life as a human being that is so rare to be born in . He says : " I did not take great joy over the good fortune of being born as a human being with opportunity to engage in Bhagavadh ArAdhanam and Naama sankeerthanam. Instead, I became the servant of despicable traits such as arrogance et al ( Manava tanu dhurlabhamanusu nemchi paramAnandha mondalakE )". He admits that he engaged in the activities normally chosen by wicked men and ended up begging for his livelihood at he doorsteps of the proud and rich. He also confesses that he went after many meaningless religions and the anushtAnams recommended by them and accumulated bundles of sins. He asks wiht great sense of agitation as to which dorai mahan is going to save him from his pitiable state.

This soul cry of Saint ThyagarAjA is a direct echo of another of AlavandhAr's slokams housed in SthOthra Rathnam:

amaryAdha: Kshudra: chalamadhi: asUyAprasavabhU:kruthagnO dhurmAni smara paravasO vanchanapara: Inrusamsa: pApishta: kathamahamithO dukkajaladhE :apArAth uttheerNa: tava paricharEyam charanayO : II

AlavandhAr describes himself as the one who has crossed the bounds of established rules (amaryAdha:), Kshudran (proclivity to engage in trivial pursuits), chalamadhi: (unsteady , fickle mind), asUyA: prasava bhU: (the birth place of jealousy) , kruthagana: (Ungrateful one, who forgets the help rendered by others), dhurmAnee (one with ill

feelings towards fellow human beings), smara paravasa: (one who has fallen in the net of desire and impulses), vanchanapara: (skilled at cheating others), nrusamsa: (engaged in violent acts) and paapishta: (mahA paapi). Saint ThyagarAja describes himself in this spirit with his statement, " kshudrulapanulu salpachuunuyumDinigaka narAdhamlanu kOri sAraheena madhamlanusAdhimpa tArumaaru ". He says: "I followed paashandi mathams with no substance (saara heenam), associated with the lowliest people not known for their spiritual acheivements and wasted my days. O Dasaratha RaamA ! O Dorai mahan! You must rescue me from my lowly lot".

Tenth charaNamsathulakai konnALLsthikai sathlakai konnALLu dhanathatulakai dhirigithi nayya , ThyagarAjApthayituvamDi ( DuDuku gala nannE )

This charaNam starts with panchama yeduppu ( pa pa pamA ga ma ri sa ).

Here our Saint asks as to which dorai mahan is going to save him, who spent part of his life for the women , part of his life for accumulating wealth and running hither and thither for that purpose single mindedly and wasting the noble purpose of life. Then he hints that Sri Ramachandran alone can rescue from his miserable lot in this wastedlife of his.

O Lord ! Did you not declare in one of your incarnations: " na mE bhaktha: praNasyathi ". VaraguNa RaajAthi Raaja Raama ! Great AchAryAs have described You as " sritha jana samrakshakan " (one who unfailingly rescues

those , who seek refuge in You) and as " bheemam nithyam bhavajala nidhou majjathAm mAnavAnAm pOthapAthri bhavithri " (the boat for those to save themselves , when they are about to sink in the deep and stormy waters of samsAram).

They have also described You assuringly as " SarANAgatha praNaya bhanga bheethO bhavaan " ( one who is afraid to turn down the plea of one who seks your refuge ). Further, they describe You as " vimuktha EkadhwAram vikatitha kavAtam praNayinAm " ( the entrance gate that is open at the temple of Moksham ). I am emboldened to approach You , the KaruNA Saarvabhouman inspite of my lowly status as aparAtha chakravarthi.

I am offering my saraNAgathi in the spirit of Achaaryaa AlavandhAr:

na dharmanishtOsmi nchAthma vEdheena bhakthimAn tvaccharaNAravindhE !akinchanaOnyagathi: SaraNya ! tvadh paadhamUlam SaraNam prapadhyE II

O SarvarakshakA ! I have no accomplishments to speak of in terms of AchAram or anushtAnam or scholarship! I do not practise bhakthi yOgam at Your lotus feet! I am without any capital. I have no other recourse to speak of. Hence, I have concluded that You and You alone are my sarvam and am seeking refuge at the cool shade of Your sacred feet . I am reminding myself about the vAkhyams of AzhwAr: " EmperumAn adiallAl SaraN ninaipilum pirithu illai yenakkE ". pOdalar nedumudi puNNiyanE ! RaamA ! Please establish me in the path of performing kaimkaryam for You alone and thus save me from the miserable life as a samsAri. Please bless me with Your darsanam and engage me to be Your servant. I am helpless. Please come to my rescue.

Thus, Saint ThyagarAja addressed the son of emperor DasarathA as abhirAma GuNAkara Daasarathi and performed SaraNAgathi in the paddathi of GOpthruva VaraNam in his Gowlai Pancha Rathnam , while steeped in the mood of athma GarhaNam and NirvEdham.

Sumukham suhrudham sulabham sugadham svajanam cha sukAyam amOgasaram IapahAya RaghUdhvaham anyamahamna kathanchana kanchana jAthu bhajE II

Sadhguru ThayagarAja SwamigaL ThiruvadigaLE SaraNamAzhwAr AchAryAL ThiruvadigaLE SaraNamOppiliappan Koil VaradAchAri Sadagopan

VAARAM ORU SLOKAM.

MAHALA KSHMI ASHTAKAM.

namasthEthu mahAmAyE sripeedE surabhoojithE I

sankachakra ghadhAhasthE mahAlakshmi namOsthuthE II

SALUTATIONS TO YOU, O’ MIGHTY MYSTERIOUS ( LAKSHMI ) WHO IS SEATED ON THE SRIPEETA AND WHO IS WORSHIPPED BY THE DEVAS; O’ MAHALAKSHMI, OBEISANCE TO YOU – THE ONE WOITH THE CONCH ( SHANKA ) AND THE CHAKRA (DISC ) IN HER HANDS.

WILL CONTINUE…….

srivaishnavism LETTERS FROM OUR READERS.

ABOUT U.Ve. VELUKKUDI SWAMIGAL PHOTOS. :

Vanakkam,

I saw the pictures of the Uve. Krishnan swami and was thrilled to my soul. Viewing such pictures got the picture of his very happy parents of his, in my heart ." Pallandu Pallandu -------Pallande!"

I am doing a radio show on Frid 2-3.00p.m Please go to www.kkdradioshow.com. The show is for the family.

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Bhagavad Gita – The Wisdom of Krishna

Practical Guide to Right and Happy Living:

In Twenty - Seven Self-contained Essays:

Thotalam Chellaswami, Trustee, Srinivasa Gita Satsangh Trust

(Retired Senior I. E. S. Officer Govt. of India and Senior Advisor UN (ILO):

Essay No. 1: Bhagavad Gita – The Wisdom of Krishna:

Bhagavad Gita - The Universal Message:

7. A general scientific spirit pervades the concepts, assumptions, and hypothesis formulated in the Sermon. Man is blessed with an intellect with which one can implement a new vision of life. The importance given to reason (the intellectual way) is great indeed. Arjuna is told to seek salvation in reason (2.49). It is the faculty to distinguish true emotion from false emotionalism, faith from fanaticism, imagination from fancy and true vision from a visionary illusion. A primary condition for one to be worthy of God-realisation is that his reason should be pure (18.51, 57). Reason and discrimination are to the mind-intellect complex what the soul is to the body. Every moment of our life can be the great beginning and a start of new life towards greater fulfillment. Some aspects of modern science and psychology, with amazing anticipation of modern developments do find a place in the Gita (discussed at appropriate places in this presentation). The Sermon’s approach is not doctrinaire. It does not prescribe mandatory injunctions or any obligatory duties. Arjuna had his doubts and sought clarification. Krishna not only clarified them but finally exhorted Arjuna to think over what was taught and come to his own decision (18.63).8. In the context of exposition of karma Yoga, Krishna brings in two concepts (which can be considered as original and almost revolutionary – “yajna spirit in karma Yoga” and “svadharma and paradharma”. Towards the close of the Sermon Krishna exhorts that one must consider one self as an instrument of the Deity to serve His plan and purpose and towards this end to completely surrender to the wisdom of the Deity (sarvabhaavena s’aran’aagati). Then the Divine will act to fulfill His own will and works through the instrumentality of that person, not for the person’s lower personal pleasure and desire, but for the world-purpose and for the supreme good of the person and his society. Krishna, with all the authority of a God incarnate asserts that man can conquer his ego and delusion and attain the supreme status of the Godhead , that is, of a state of perfect liberation, peace and bliss and still be active in the affairs of the world, as is exemplified Krishna Himself (madbhaavam, mama saadharmyam).9. In the eternal battle of life, Gita provides hope to one and all. That man, says the Gita with all solemnity, who has good will and strives hard, with dedicated faith and reverence in God is never lost. The Sermon emphasises that man should choose freely his own way of life, living the life of wisdom from moment to moment, despite his changing vicissitudes and moods. The Gita does not discuss whether the world is real or is an illusive appearance like snake in a rope. It takes the world as a fact of life. The real concern of the Sermon is about its ever-changing nature and its being a place of sorrow (anityam as’ukham lokam) and how to get out of this world of samsaara. In the philosophy of Gita, action has both primacy and ultimacy. Deity ever acts, to sustain the world. It is by his own actions, man makes or unmakes, destroys or redeems himself. Recognising that “to live is to act”, the teaching stresses

action on the basic foundation of knowledge and devotion. The Gita exhorts dedicated work. It affirms that on no account should one run away from duty and service and exhorts that we are to face the demands of day to day life, while retaining the inner awareness of the spirit of God within – “saveshu kaaleshu maam anusmara, udhya ca – carry on your life’s battle being ever in the consciousness of God”. The Sermon makes no division of human activities into secular and sacred. The attitude with which work is performed brings about the magical change in it. All actions become sacred in the hands of a karma Yogi. Material outlook drags down even sacred acts (acts such as sacrifice, charity, austerities, etc.) to secular plane. Characterising all work as worship of God in man, the Sermon exhorts that work should be done honestly and selflessly for social good and emphasises beautifully the sacred and the secular aspects and thus integrating the roles of duty, knowledge and devotion. This is the way, the teaching affirms, to transform karma (duty) to kainkarya (service to God and man) and duty to dharma (righteousness).

10. Will, understanding and emotion are the three aspects of mind-intellect-complex and a harmonious development of these three constitutes the state of balanced or perfect wisdom, which can be obtained by right practice of karma Yoga. The element of indomitable will in the Karma Yoga with its emphasis on non-attachment to fruits of work and sharing the fruits with society – lokasamgraha (Yajna spirit) helps the purification of the mind, which in turn leads to the serenity of the mind. The knowledge element in karma Yoga helps eradication of the ego, which in turn leads to the realisation of the true self (wisdom). The devotion element in karma Yoga purifies the emotions and strengthens the attitude of dedication to duty and mind is drowned in the Deity’s Infinite Glory, which in turn leads to whole-hearted surrender to God. In all cases the limited individuality is lost and becomes merged in the Eternal. To a man with an efficient hand (in the senses of being free from undue attachments) – will power, with a loving heart (devotion – emotion) and a clear head (intellect – discriminative understanding) nothing more remains to be added. Thus the Sermon speaks of active life and not of passive life. It speaks of self-control and detachment of an active hero and not of the ideals of a renunciate – samnyaasi. The Gita does not ask us to kill our impulses and starve our appetites but asks us to moderate them without running to extremes.

11. The teaching unites philosophy, which is concerned with values and religion, which relates values to reality of right living. In this context, the Sermon stresses s’raddha, defined as dedicated will and conscious energetic effort, as the most essential input for individual progress. The Sermon emphasizes the part played by daivam (destiny) in the evolution of conduct, the fact of divine determinism within the ambit of human freedom. It is a synthesis between divine will and human will, through the recognition of the fact: “Our wills are ours only to make them Thine”. It is this concept that invests Gita doctrine of morality with completeness, rendering the Sermon’s philosophy of life, rather unique. In the process, the Sermon deals at some length with the doctrine of karma and the three gun’as of prakriti (dispositions of nature) and how they influence human behaviour and the need to transcend these dispositions. The Gita concept of the three gun’as of nature, the basis of personality differences, was emphasised as the best classification by Aldous Huxley. The concept is enunciated thus: During one’s life every person’s activity are governed by three types of natural forces (gun’as). These are – (a). Force of goodness and purity (sattva); (b). Thirst for prestige, power and pleasure (rajas); (c). The force of dullness born of ignorance, inertia (tamas). Kenneth Walker, a great writer-physician observed: “I have been working on psychology for more than ten years now, and I can tell you that in my opinion the Bhagavad Gita contains more true psychology than the whole libraries of modern treatises”.

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DHARMA STHOTHRAM

Part 2.

In the first issue of Dharma Sthothram, Yudhistra asking Bhishma on his opinion about the greatest Dharma was dealt. Bhishma replied then as  by meditating Sri Vishnu Sahasranama ,thousand names or by invoking the names through archana (Offering), our minds can be lifted to higher consciousness, and that alone is Great Dharma.

In Mahabharatha , Yudhisthira, the eldest of the pandavas, at the end of the war approached Bhishma, and asked six questions,which forms as part of Dhyana sloka in Sri Vishnu Sahasranamam.

Kimekam dhaivatam loke? kim vaapyekam parayanam?  stuvantam kam prapnuyuh manavah subham? ko dharmah sarva dharmanaam bhavatah paramo matah?   

kim japam muchyate jantur janma samsara bandhanath?           

Bhishma considered chanting of Sri Vishnu Sahasranama as the best and easiest of all Dharmas, and it forms as the means to attain relief from all bondage. Chanting of this Sthothram is sure to give relief from all our sorrows and make us to feel happy with peace of mind throughout. Veda Vyasa the foremost knower of Vedas strung together the thousand names as the essence of the Mahabharata and preserved it for the world .Narada, and all Azhwars, recognized this in their devotional works, as this is also in line with Srimad Bagavath Gita’s teachings.

Sri Ramanujar insisted on( viveka, vimoka, abhyas, kriya, kalyana, satyam, arjavam, daya, ahimsa, dana, anavasada,) Discrimination, longing for Narayana , ever thinking, doing only good, wishing well, truthfulness, integrity, compassion, non violence, charity, cheerfulness with hope in all his teachings. He stressed Bhakthi as knowledge of God as well as obedience to God. Ramanuja is said to have fulfilled his vow of perpetuating Parasara’s name by giving it to the elder son of his friend and follower Kurattazhwar , and directed him to compose a commentary on Sri Vishnu Sahasranamam. Parasara Bhattar completed this task in compliance with his masters instructions and the commentary is known as Bhagavath guna darpana, means "Mirror reflecting God's qualities, which projects the countless auspicious natures of the lord’’. Parasara Bhattar sees a thread of connectivity between thousand namas and he has grouped them in 44 types. He associates each type with one of the incarnations or Vibhutis of Sriman narayana .In his vyakhyanam we can see the meaning of each Nama being linked with the meaning of previous Nama in the type. He has said that Vishnu Sahasranamam has no equal and it absolves people of all sins.

This Dharmasthothram article will be based only on Parasara Bhattar’s Vyakyanam . Audi Sankarar has said Gita and Vishnu Sahasranamam should be chanted by all and it bestows all noble virtues to the devotees.While analyzing the meaning of the term Vishnu in SRI Vishnu Sahasranama , he appeals to the lord to make him shed his ego, and grant him the quality of humility. He pleads with God to give him the power to utter the glories in each names and thereby reveal the right path to reach Him. Let us also try to follow such great sage's teachings , shed our pride and see the Supreme God everywhere.

It is generally acknowledged that constant repetition of Ramanama serves as a boat to take them across the sea of samsara and lands them in paramapada. Lord Siva addressed Parvathi as uttering Rama’s name thrice is equivalent to reciting thousand names of Vishnu, as I chant Rama. Rama, Rama and constantly enjoy this beautiful sound. This Holy Name of SriRamachandra is equal to one thousand names of Sri Maha Vishnu as

Sri rama rama rameti rame rame manorame; sahasra nama tat tulyam rama nama varanane . It is also said as pious results achieved by chanting thousand names of Vishnu Sahasranama are possible even by uttering holy name of Krishna once as

sahasra-namnam punyanam, trir-avrttya tu yat phalam; ekavrttya tu krsnasya, namaikam tat prayacchati .

Lord Krishna said, "Arjuna, One may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one Sloka .There is no doubt about it.

vishnor nama sahasrasya vedavyaso mahamunih |chandonustup tatha devo bhagavan devaki sutah ||

Lord Krishna the son of Devaki, being worshipped in one thousand names in the metre of Anushtup of eight syllables per quarter was revealed by Bhishma to Yudhishtra and strung together by great sage Vedavyasa . In recitation of Sri

Vishnu Sahasranamam ,it is the spirit or bhava only that matters, and so as long as one chants the name of God with sincerity, considerations such as not knowing the meaning, not knowing the pronunciation, etc., do not matter, and Lord Krishna the Supreme who is the savior of all of us will surely confer His blessings on us.

It is observed that there are 1030 names in this, but later rounded it as 1000 only. There are 960 single word namas. Namas with more than one word such as Mukthanam paramo gatha, Mangalam param,gurur gurutamah , bhoor bhuva, etc.is 30 . There is a repetition of two names in 4 times, three names in 12 times, and eighty-two names in 2 times.

Bhishma lists out qualities of ten attributes of sriman Narayna as follows, which form as part of Dhyana sloka in Sahasranamam. ;

Anathinidhanam vishnum sarvaloka mahewaram lokathyaksham sthuvan nithyam sarva dukathi ko bhaveth brahmanyam sarva dharmagnam lokanam keerthy vardhanam lokanatham mahatbootham sarvabootha bhavothbhavam

1.      The beginning less and endless- He is ever ready to help, not limited by any time

2.      Vishnu- Not limited by space, all pervasive

3.      Great ruler of all the worlds –He possess mighty powers to fulfill the wishes of devotees.

4.      Supervisor of the worlds- Great natural quality of never forgetting but remembering to fulfill the wishes of devotees.

5.      Brahmanyam- To be known from Vedas – All Vedas praise Him .

6.      Knower of all Dharmas – Appreciation of sastras taught ,Bhakthi and praises

7.      Enhancing the fame of the world –By praising Him the person becomes himself as praiseworthy person.

8.      Master of the worlds- Endowed with Supreme greatness deserving all praises.

9.      Mahatbutham- Great personality- Naturally possessing supreme wealth, charm, power, with simple unassuming qualities

10. Cause of all beings- Cause of existence, showing His grace for ever.

Note. With few more notes on Dhyana slokams this will be continued on the meanings of all the Namas in brief in coming issues.

To be continued.....

 ARUMBULIYUR JAGANNATHAN RANGARAJAN

SRIVAISHNAVISMPANJANGAM.

FOR THE PERIOD FROM – PANGUNI 22nd To PANGUNI 28th.

05-04-2010 MON PANGUNI 22 SAPTHAMI S MOOLAM

06-04-2010 TUE PANGUNI 23 ASHTAMI S POORADAM.

07-04-2010 WED PANGUNI 24 NAVAMI A / S UTHRADAM

08-04-2010 THU PANGUNI 25 DHASAMI S THIRUVONAM

09-04-2010 FRI PANGUNI 26 EKAADHASI M / S THIRU / AVITTAM.

10-04-2010 SAT PANGUNI 27 DHVADHASI S / A AVITTAM / SADHYAM

11-04-2010 SUN PANGUNI 28 ATHITHI S SADHAYAM / POORATTAADHI

08-04-2010 – THU – SRAVANA VRIDHAM.

09-04-2010 – FRI – KUMBAKONAM CHAKRAPANI THIRUKALYANA UTHSAVAM.

10-04-2010 – SAT – SARAVA EKAADHASI.

11-04-2010 – SUN – PRADHOSHAM.

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SUBHA MUHURTHA DHINAM :

05-04-2010–MON - STAR/ MOOLAM; LAG/ RISHABAM; TIME -09.00 TO10.00 A.M. (IST)

08-04-2010 – THU – STAR / THIRUVO ; LAGNAM / RISHABAM;TIME : 9.00 TO 10.30.A.M

09-04-2010 –FRI – STAR / AVITTAM ; LAG / RISHABAM ; TIME : 9.00 TO 10.00 A.M.

11-04-2010 – SUN – STAR / SADHAYAM ; LAG / RISHABAM ; TIME 8.30 TO 10.00 A.M.

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DASAN,

POIGAIADIAN.

SRIVAISHNAVISM

SRIMADH BHAAGAVATHAM. KING PARIKSHITH RAISED A DOUBT BY ASKING SUHAR “ SWAMIN,

DEVAREER SAID THAT EMPERUMAN IS TAKING AVATHARS TO PROTECT THE GOOD PEOPLE AND TO DESTROY THE BAD ONES. IF THAT IS THE CASE WHY HE IS PLAYING WITH THE LADIES, LOVING THEM “ etc.,

FOR THIS SUHA MAHARISHI REPLIED THAT “ HEY RAJAN! WE SHOULD NOT TALK LIKE THIS ABOUT THE GODS. WE SHOULD NOT COMMENT ABOUT THEM ALSO.THEY ARE LIKE FIRE. THEY HAVE THE CAPACITY TO BURN ALL EVIL THINGS . WE READ THAT LORD SIVA ATE “ AALAKAALA VISHAM”. THAT DOES NOT MEAN WE CAN ALSO EAT POISON. WE SHOULD TAKE ONLY CERTAIN THINGS FROM THEIR LIFE. WE ARE HUMAN BEINGS. BUT THEY ARE ABOVE ALL. FOR THEM EVERYTHING IS EQUAL. THEY DON’T DERIVE ANY BENEFITS OUT OF THESE ACTIVITIES. THEY ARE DOING FOR THE SAKE OF US. KORD KRISHNA ALSO DANCED WITH ALL GOPIKAS MEANS, THEY ARE ALL EQUAL TO HIM AND THEY ARE JEEVATHMA AND HE IS THE ONLY PARAMATHMA. AND MOREOVER NO GOPA HAD FELT THET THEIR WIVES LEFT THEM AND NO GOPIKA LEFT THEIR LOVE ON THEIR HUSBANDS. THIS IS THE “ MAYA RAHASYAM OF THE LORD NARAYANA”.

THE NIGHT IN WHICH RASA KREEDA TOOK PLACE IS CALLED “ BRAHMA RATHRAM “.

THAT WHOLE NIGHT WAS FULL MOON DAY ONLY.

ONCE THE GOPAS WENT TO A PLACE CALLED “ AMBIKA VANAM “ ON THE BANKS OF RIVER SARASVATHI.

THERE THEY WORSHIPPED PARAVATHI AND PARAMESVARAN AND THEY STAYED THERE ITSELF ON THAT NIGHT.

THAT TIME ONE PYTHON CAME THERE.

THAT CATCHED THE LEG OF NANDAGOPAN.

NANDAN STARTED SHOUTING.

THEN WHAT HAPPENED ? PLEASE WAIT! WE WILL SEE NEXT WEEK……

VALMIKI RAMAYANABy Dr. Saroja Ramanujam, M.A.,Ph.D , siromani

Aranyakanda

13.The episode of the golden deer

Ravana praised Mareecha saying that he was speaking like his own self only then and took him on his chariot and reached Danakaranya.. Ravana left Mareecha near the hermitage of Rama. Mareecha took the form of a golden deer with silver on one side and looked as though it had gem studded spots. He was roaming around playing near the place where Seetha was gathering flowers. Other deer approached him but fled on smelling him, knowing that it was a demon, showing that the animals have a better sense than humans!

Seetha saw him and was enchanted with his appearance and called Rama and Lakshmana. They came and on seeing the extraordinary deer. Lakshmana said that it must be Mareecha who was known to take the form of a deer and kill the sages , and whom they have already encountered earlier. He said that there could not be such a deer and it was only magic.

Seetha interrupted Lakshmana and told Rama that she wanted to have the deer for play and also to take it to Ayodhya to surprise Bharatha and the royal mothers. She said that even if Rama could not catch the deer he could kill that and bring the skin. Finally she remarked that she knew that this sort of fierce goading for fulfilling the desire is not befitting for a woman but still she was tempted because of the beauty of the deer.

Thus Seetha did not pester him as we find in some versions of Ramayana but left it to him to decide. Valmiki says that Rama was also enchanted with the deer, lobhithaH thena roopeNa, and said to Lakshmana,

Kasya roopam idham dhrshtvaa jaamboonadha samaprabham

Nanaarathnamayam dhivyam na mano vismayam vrajeth?

Kim punaH myThilee seethaa balaa naaree na vismayeth?

“Whose mind will not be full of wonder on seeing this form shining like gold and gem-studded and wonderful? How can Seetha, the princess of Mithila and a young woman not be enchanted with it?” Rama further said that even if it was Mareecha he had to be killed.

Thus Valmiki looks it appear as the decision of Rama and it is not correct to remark, as some do , that it was a case of ‘like father like son’ and Rama like Dasaratha invited calamity by heeding the words of his wife. Rama told Lakshmana to stay back and guard Seetha saying,

‘asyaam aayatham asmaakam yath krthyam.’ The meaning of these words is given as “ whatever needs be done by us depends on her.” This would appear to mean that Rama was implying that the avathara karya, Ravanavadha , is going to take place through her. But it makes Rama foresee the arrival of Ravana and the abduction of Seetha which is strange for a husband to imply. Hence this could perhaps be taken to mean that after the killing of Khara and others now that Mareecha has come, it will not be long before Ravana himself appears and the avathara karya would be fulfilled by acting as per the wish of Seetha.

In Kamban there is a slight difference. Lakshmana tells Rama that he would go and get the deer but Seetha entreats Rama tearfully to bring it by himself. Both Rama and Seetha were acting their roles and the next event would take place only if Rama went. Rama could have killed Mareecha from where he was but he made it appear as though he wanted to catch the deer alive, not being sure it was Mareecha. This is evident by the elaborate description of the beauty and wonder of the deer by Rama in Valmiki as though he was desirous to catch it.

Mareecha led Rama far away and Rama desirous of catching the deer alive did not fling an arrow and finish him. Finally maddened by the hide and seek game Mareecha was playing with him, Rama felled him with an arrow. Mareecha resuming his original form fell down shouting “ha seethe ha Lakshmana,” emulating the voice of Rama.

Actually if Mareecha had died without shouting these words the purpose of Ravana would have been lost and Ravana could not have done anything to Mareecha also as he was dying. But Mareecha, remembering the instruction of Ravana, did so because he wished the doom of Ravana, who caused his death.

14. Ravana arrivesWhen Seetha heard the shout of Mareecha she thought that it was the voice of Rama and became frightened for his safety and urged Lakshmana to go to his rescue. Lakshmana who knew better did not move and seeing him thus not making any effort to go to seek Rama whom she thought to habe been attacked by rakshasas, she said cruel and unkind words to Lakshmana. She accused him of being a disguised enemy to Rama, having evil intentions towards her. Lakshmana was pained and agitated by her words but still he did not go because he was sure that no one could harm Rama and also because Rama had told him to safeguard Seetha by remaining there. He told her that Rama was invincible and could not come to harm from any being in all the three worlds and it was the delusion created by Mareecha. But Seetha got angry and abused Lakshmana that he must have followed them to the forest posing as a servant to them due to either desire for her or being instigated by

Bharatha wishing ill for Rama in the forest. And she said that she would give up her life if he did not go to Rama. Lakshmana, though not affected by her words, being self controlled, told her that what she said was typical of a woman who had lost her reason and denounced her behaviour and started towards Rama not because of her unkind words but being afraid that she may commit suicide if he did not go, as she was quite capable of doing what she said.

Kamban portrays Seetha in a better manner because in Kambaramayana Seetha does not talk to Lakshmana as in Valmiki but merely said that she would enter the fire if he did not go. Then Lakshmana, voicing his fear that when he and Rama came back they may not find her, went towards the place where Rama was.

Ravana took the form of a sannyasi when Lakshman left and came to the hermitage of Seetha. Valmiki says that Ravana saw Seetha, separated from Rama like an evil planet aspecting the star Rohini when separated from the Moon. ’rohiNeem Sasinaaheenaam grhavath bhrSadhaaruNaH.’ According to astrology when the star Rohini is away from the Moon and aspected by any evil planet like Saturn and Mars it will be a bad period for the whole world. In this case the evil effect was predicted for the kingdom of Ravana.Seeing the great evil demon Ravana, even the trees in the region stopped moving due to fear and the wind also stopped blowing, says Valmiki. The river Godavari reduced its speed and started to go slowly .Ravana went near the place where Seetha was standing and on seeing her face to face he was stunned by her beauty. Valmiki describes the appearance of Ravana disguised as a hermit as a well, covered with grass. thrnaiH koopa ive aavrthaH.

Ravana started praising her beauty and his words were strange coming from a renounced monk. He described her in detail and asked her who she was, wondering whether she was Lakshmi or Sarasvati or Sachee devi or an apsaras etc., because he said that he could not see any one like her in all the three worlds and was surprised to see her residing in the wild forest.

Seetha, guileless and pure, thought him to be what he looked like and offered him water and food. Then she informed him about her and the circumstances that brought them to the forest and in turn asked him as to why he was roaming round in the forest alone. When asked by her Ravana immediately disclosed his identity and started talking to her with desire. But in Kamban Ravana took his time to do so and there is a long conversation between the two of them. We shall see it next.

SRIVAISH NAVISM

PALSUVAI vIRUNDHU.

Respected Bhagavathas, Namaskaram to you all. I want your attention for five mins and read this mail. You all know that Sathyagalam was dear to Swami Desikan because due to the turbulence in Srirangam Swami followed the course of Mother river Cauvery and reached here. In the year 2003 nobody knew much about Sathyagalam. We all must have read about it , and we did not know much about the place. My Distant cousin and my Astrological Guru Sri K R Arulaalan ( He comes in Zee Kannada and conducts Astrological programme daily morning) first told about the place, Then my dear bandhu Sri Diwakar Kannan first put the Sathyagalam annual Thirunakshtram pictures and it awoke my curiosity and the he in turn put me on to Sri K R Krishnaswami mama and Sri B S Shevanarayan Mama, I offered them my service of making a website for Sathyagalam. They briefed the Archakar Swami Sri Madhavan about my arrival ( Now he is my dear friend and more or less like my family member) Then one fine early winter morning in the month of November 2003 I started my first trip to Sathyagalam in Motor Bike armed with my Camera . I remember very well that i started at 5.30 Am and nonstop I drove to Sathyagalam temple. I did not have anything enroute because I wanted to have the Darshan of Swami Desikan in Ninra Thirukolam. I reached at 8.30 Am ,Since Madhavan Swami had to come from Kollegal in Cycle , I had time at my disposal , Then visited the Mother Cauvery's banks and also the Gyana Ashwatha . Then Madhava Swami came and started the Prasadam preparation , then after finishing it he took me around the temple. There was no current. He told current may come at 1 Pm. then he gave me the Dhadhi Yona Prasadam, it was like Deva Amrutha, Then current did not come and i had to take the picture with Gas Light ( Now with Sri K R Arulaalans help one generator is there in place). Then visited Madhyarangam and then went back to Bangalore in the evening. Then within a week first website for Sathyagalam was in place and it was announced in all e-group by my mentor Dr.V.Sadagopan Mama of USA, with blessings of Perumal , Pirati ,Bhagavath Ramanuja , Swami Desikan and all Acharyans of Vaishnava Sampradaya, I could host the website from my own pocket ( Of course it is the ALMS given by Perumal and Pirati) . Then within a month I visited along with my father in Motor bike for Vaikunta Ekadeshi at Madhayaranagam and then I went and took blessings of Swami Desikan at Sathyagalam. Then again within a month i visited few Kshtram with my Guru Bratha Sri Haresh of Singapore ( Presently in Mumbai due to Loukikam) . At one point of time in Singapore i was known as Sathyagalam Sridhar (I cherished being called like that, My native is Kalyanapuram , but now we are settled in Bengaluru. Now I plan to spend my last leg of my life in Sathyagalam, I am sure Swami Desikan will bless me). Then next year’s Thirunakshtram I attended. By that time Raja

Gopuram work had started and work was progressing. That years Thirunakshtram picture was hosted www.pbase.com/svami. The years progressed and I have been updating you of the Rajagopuram Project now and then ( Recently there was a mail in e-groups that not to donate anything without verifying the antecedes of the projects ) I am thankful to Anbil Ramaswamy Mama USA ( Incidentally Mama and I had a telecon yesterday , he enquired my welfare, he was in Bangalore enroute to Melkote) and Sri Madhava Kannan Anna ( Moderators of Sri Ranga Sri Group and it is one of the largest e-group ) for allowing my appeals for Sathyagalam Rajagopuram project. I have given them the Sri Mukham copies of yathivara’s. Every year you have seen the Thirunakshtram Picture celebration from Sathyagalam by Me or Sri Diwakar (I have observed due to Loukikam either one of us only attend and bring you the visual treat). Now I am coming to point, it is very good news that the last leg of Rajagopuram work is on. The 108 idols have been placed in Gopuram, The painting work started, They have also simultaneously started the renovation of Perumal and Thayar Sannidhi. ( With all your blessings Perumal has given me an opportunity do the kainkaryam of doing samarpanam of 5 main Kalasam for Rajagopuram and also Kalasam for Thayar Sannidhi) It will be placed shortly . This temple is under Parakala Mutt , There is a old Mutt building within temple premises and it is in very bad Shape, it has to be renovated ( Any Acharyan Swami’s of Vaishnava Sampradaya when they visits Sathyagalam can use it ) If any Mahanubhava comes forward to do this kainkaryam they are welcome please contact any one of the person mentioned below. The Maha Samprokshanam is fixed on 16th May 2010. So Desika Abhimanis staying at abroad or any part of India who want to take part in the Grand event please mark it in your dairy and do attend it.

Since it is the last leg of the Kainkaryam ,more funds will be required. Sri Krishna Swamy Mama has given the details of funds required. It is available in the below link. All these days you all have co-operate in this big Kainkaryam which is happening after many 100's of years. http://www.sathyagalam.desikantemples.net/Samprokshanam.htm Rush in your contribution to : Sri K.R.Krishnaswami (Hon. Secretary / Project Co-coordinator) (Bangalore) # 189, Third Model Street Basavanagudi, Bangalore - 560 004.+91 80 26767528 /+91 9902058417/ 9740067078. His mail id is krishkrk@hotmail.com or vaskri@hotmail.com Or contact , Sri B S Shelvanarayan at # 381,4th Main, 7th Cross Saraswathipuram, Mysore - 570 009 ,+91-821-2543392(Mysore)+91-8231-240168(Belakawadi).Mobile:9880417514. Amount may be drawn in favour of Sathyagalam Desika Sabha,S B A/c 0867101015557 Canara Bank Saraswathpuram ,Mysore :570009. Or Tranfer can be done by core banking. Kindly do inform the details to Shevanarayan Mama after transferring so that he can send you the receipt. I am very happy to inform you that with the blessings of Perumal , Pirati ,Bhagavath Ramanuja , Swami Desikan and all Acharyans of Vaishnava Sampradaya and special blessings of Asmath Acharyan H H Rangapriya Swami ( Who encourages me to do good deeds) I maintain few religious websites connected with different temples , Infact it is your encouragement ,your good wishes that I am maintaining them with my own resources, I cannot understand why people ask me how much money I get paid if a visitor visits my website. Inspite of explaining them that mines is not a commercial website,(you can observe that there are no advertisement or banners in my website). Anyhow GOD only knows it, that I am doing it as service to society. Let people understand it. Now we are in the last leg of the journey and you will hear lesser number of appeals from me regarding Sathyagalam Rajagopuram. I Think once Samprokshanam is held on 16th May 2010, you will hear from me only during Annual Thirunakshtram.

I thank you all for the patient reading. Sri Rangapriya SmaranamAsuri Lakshminarasimhan SridharCell: 9448322378 & 08050778093 (Tata Docomo)

Dear iramanusan adiyaars,

Please accept adiyen's pranamams.

Adiyen would like to take the oppurtunity to introduce the above mentioned Siriya Thirumadal kaalakshepams by Elayvilli U. Ve. Sriraman Swami (s/o U.Ve BHuvarahachariar Swami).

The kaalakshepam is being webcast(audio at times video) from Alwar Thirunagari. The link is pasted below.

Till now only 10-12 paasurams have been completed. Adiyen would like bhagavathas here make it to this event held on every weekend between 8.00PM to 9.00 PM.

Also in the webcast Swami's Thirthahapanar is giving kaalakshepams on Gadya Thrayam and Peria Azhwar Thirumozhi. Here we have enjoyed vennai vizhungi padhigam, ammam thar anjuvane, inna muttrum. Goind strong swami has thiruullam to give entire naalayira divya prabhandham through the kaalakshepams.

One of the highlights is that swami reads out the entire vyakhyanam from our vishada vaak shikhamani, vyakhyana chakravarthi peria vaachan pillai and explains every line of it very clearly with many examples.

To keep yourself updated on the timings due to swami's travel plans please send a test mail to Sriman keshava Swami:- belurkeshava@yahoo.com.

Adiyen hopes swami as well as bhagavathas here will forgive incase of any mistake or inaproriateness as prt of above invitation.

Please enjoy bhaktaamrutam @ the below link.

http://www.ustream.tv/channel/Bhaktaamr utam

Currently running:

1. Peria Azhwar Thirumozhi by U. Ve. BHuvarahachariar Swami.

2. Gadya Thrayam by U. Ve. BHuvarahachariar Swami.

3. Siriya Thirumadal by U. Ve. Sriraman Swami.

Hope swami and bhagavathas forgive this neechan's mistake above.

mayakkum iruvinai valliyiR pooNtu mathimayangith

thuyakkum piRaviyil thOnRiya ennaith thuyarakaRRi

uyakkoNtu nalkum iraamaa Nnucha!enRa thunnaiyunni

nNayakkum avarkki thizukkenpar, nallavar enRumnNainthE

adiyen srinivasa dasan

SRIVAISHNAVISMDO YOU KNOW ?

NAVA NARASIMHA KSHETHIRANGAL : 1. AHOBILA NARASIMHAT, 2. VARAAHA NARASIMHAR, 3. PAAVANA NARASIMHAR, 4. KAARANCHA NARASIMHAR, 5. CHAKRAVADA NARASIMHAR, 6. BAARGAVA NARASIMHAR, 7. JWAALA NARASIMHAR, 8. MAALOLA NARASIMHAR.9. YOHAANANDHA NARASIMHAR.* OTHER NAMES FOR THIRUVARANGAM ARE: KOIL , PERIYAKOIL, BHOOLOKA VAIKUNDAM AND BOGA MANDAPAM.IN THIRUKKACHI NAMBIGAL SANNIDHI IN SRIRANGAM WE CAN SEE 9 TYPES OF NARASIMHAR.1. APPEARING FROM THE PILLAR; 2. FIGHTING WITH HIRANYAN; 3. KILLING HIRANYAN KEEPING HIM ON HIS THIE; 4. PRAHLAADHAN REQUESTING WITH EMPERUMAN; 5. WITH LAKSHMI DEVI ; 6. YOHA NARA-SIMHAR ; 7. ANANDHA NARASIMHAR ; 8. NARASIMHAR IN STANDING POSTURE ; 9. IN SITTING POSTURE ON A PEEDAM.

Will continue..

Send your openions to srivaishnavism@yahoo.com.

SRIVAISHNAVISM

DVIYA PRABHANDHA PAASURANGAL.

KULASEKARA AZHWAR’S PERUMAL THIRUMOZHI.

THIRUMOZHI – VII. PAASURAM – 7 .kuzhaganE ! endhan kOmalappillAi !

gOvindhA ! en kudankaiyil manni oru

ozhugu pErezhil ilam siruthalirpOl

orukaiyAl mulaimuham nerudA

mazhalai mennakai yidaiyidai yarulA

vAyilE mulaiyirukka enmugaththE

ezhilkol nin thiruk kanninai nOkkan

thannaiyum izhandhE yizhandhEnE !

SRIVAISH NAVISM

This week jumble about “ divya desams “

1. X - - - - - - - - - - ( THALACHANKADU NACHIYAAR )2. X - - - - - - - - - - - - ( TO THIS RISHI EMPERUMAN IS

PRATHYAKSHAM )3. X - - - - - - - - (THIRUPER NAGAR THAYAR )4. X - - - - - - - ( THIRU KAVITHALAM THAYAR )5. X - - - - - - ( THIRU KANANKUDI VIMANAM )6. X - - - - - - - - - - - ( THIRU KANDIYUR UTHSAVAR )7. X - - - - - - - - - - - - ( THIRU KANNAMANGAI THAYAR )8. X - - - - - - - - - - - - ( THIRUVAN PURUSHOTHAMAM

THEERTHAM )9. X - - - - - - ( THIRU KOZHI THEERTHAM )10. X - - - - - - - - - - ( THIRU SIRUPULIYUR PERUMAL )11. X - - - - - - - - - - ( SRIRANGAM THAYAR ).12. X - - - - - - - - - - - - -( THIRU INDALUR THEERTHAM )

X X X X X X X X X X X X

( A MALAI NATTU DIVYA DESAM )

Answers for last week Cross Word :

THIRUKOLUR ; VEDHAVALLI ; POORVADEVI ; RAMAAMANI ; HEMARISHI UTHPALA ; THADAMALAR ; PERUNDEVI ; SREEKARA ; PUNYAKODI ; ADISESHAN.

DASAN,POIGAIADIAN.

SRIVAISHNA VISM

CHAPTER : 2. SLOKAS : 7 .

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

kArpanyadhOshOpahathasvabhAvaha :

prachchAmi thvAm dharmasammoodhachEthA : I

yachchrEya: syAnnischitham bhroohi thanmE

sishyasthEaham sAdhi mAm thvAm prapanna : II

NOW I AM CONFUSED ABOUT MY DUTY AND HAVE LOST ALL COMPOSURE BECAUSE OF MISELY WEAKNSS. IN THIS CONDITION I AM ASKING YOU TO TELL ME FOR CERTAIN WHAT IS BEST FOR ME. NOW I AM YOUR DISCIPLE, AND A SOUL SURRENDERED UBTO YOU. PLEASE INTRUCT ME.

Dear readers ! this is an important sloka and is “ saranagathi “ sloka also. Hence everyone are requested to chant this sloka ten times a day to get the grace of Emperuman.

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

AN APPEAL FROM THIRUVIDAIVASAL

SRI RANGANATHA PERUMAL SEVA SAMITHI.

Respected Sri Poigaiadian Swamyigal, Adiyen.Dasan. Let me have the pleasure of introducing myself as one of the Committee members constituted for the renovation of Sri Ranganayaki sameda Sri Ranganatha Perumal Temple at THIRUVIDAIVASAL in Thiruvarur Dist which needed our immedite attention as it was in a total dilapidated condition.The Temple is about 500 years old and the last Samprokshanam was performed 60 years ago and as all the 30 and odd Srivaishnavite families have migrated outside seeking greener postures.Even the nithyapadi pujas were not done since last 30 years. It is by His Divine ordain the descendants of the village-with great difficulty we have been able to trace many scattered all over -and a Renovation Committee was formed for the noble purpose of bringing back the lost glory! The Committee mostly comprising of the descendants of the village was formed in Feb 2009 and the Balalayam was constructed on 13-3-09 and Bhoomi Pooja on 15-6-2009.Within a span of one year from Balalayam we are happy to inform you that with HIS DIVINE Grace the renovation work is complete and the Samprokshanam is fixed on 5th May 2010 with the blessings of both the Alagiya Singars. We were able to seek the Grace of Acharyans -the 45th and 46th Pontiffs of Ahobila Mutt at their camp at Pulla Poothangudy last week.. I am delighted to know about the KAINKARYA SABHA at Virugambakkam,Chennai and I would like to avail this opportunity to request you to participate in our holy mission. I take this occasion to our appeal for donations from you and your known sources as we are short of around 5 lakhs from now for Samprokshanam expenses and also for the daily upkeep of the temple in future. Kindly pass on the message to all and let all be blessed with His Grace.

Adiyen,

T K PARTHASARATHY,

93/2 (176/2) MALOLA APARTMENTS HABIBULLAH ROAD,

T NAGAR-CHENNAI -600017.

28141027/9445003027.

Krishna's love The ceremonial dancer of the Srirangam temple once did abhinaya for a verse, which expressed Thirumangai Azhvar's argument with the Lord. To represent Azhvar's anger, the dancer kicked his foot and waved his hands menacingly in the direction of the Lord.

Embar, a Vaishnavite preceptor who was there at the time, felt this was the most inappropriate abhinaya.

The reason for his displeasure was that the Lord would not be provoked by a bhakta kicking out at Him. He would, out of His love for His devotees, be happy at such a gesture, said K.B. Devarajan in a discourse.

There is a verse by Jayadeva, in which Lord Krishna tells a Gopika to put her feet on His head. The story goes that Jayadeva left to have an oil bath. While he was gone, the Lord Himself wrote this verse.

When Jayadeva returned from his bath, he found this verse written, and the parchment on which it was written was covered with oil since the author Jayadeva had been having an oil bath. So Lord Krishna Himself wrote the verse which talks of His delight in bearing the feet of the Gopikas on His head.

Such is the lenience He shows His devotees, and such is His love for them. So He will not at all be angry if a devotee were to kick his feet in His direction, or wave his hands impertinently.

The Lord will only be pleased that His devotee has taken such liberties with Him. What will make Him sad will be the separation of His devotees from Him. That parting He cannot bear.

Krishna says in the Bhagavad Gita that those who want to recover lost wealth approach Him. Others approach Him for new sources of wealth. There are the ‘kaivalyarthis' who do not progress to the bhakti yoga, which will help them to get the boon of serving the Lord in Sri Vaikuntha.

The gnanis are the ones who know what moksha is, and who seek it earnestly. Krishna says that such gnanis are His Atma.

While the Lord Himself is the Atma of the entire universe, imagine His love for His devotees, if He describes them as His Atma.

cOURTESY :

DATED: Mar 24, 2010.

WANTED BRIDEGROOM.

Thank you very much swamin. I have no words to express my gratitude.Whilst I was feeding the matter in my compu8ter, my neighbour watchedand requested that his daughter's alliance may also be inserted. Ishall be highly obliged if you could publish her details as well inthe coming issue: Sow Jayshree d/o Shri Sridharan, girl doing her 2nd year from SastraUniversity Thanjavur. Date of Birth 29.8.1988. Bharadwaja Gothram,Vadagalai Andhavan Thiruvadi. Ht. 5"4' Fair complexion, Birth StarUttiratadi. One brother married and employed with JP MorganBangalore, Daughter in law employed in I.P. Software, Bangalore.Poorvigam Karavayal Pudukottai Distt. own flat in Srirangam. Contactdetails: Shri S. Sridharan, A-101Vignesh Paradise, Melur Road, Srirangam Trichy 620006 Phone No. 0431-2437763. Thankjing you once again. Adiyen Chellappa Dasan.

Dear Sir, Namskaram. I would like to register in the matrimony advertisement for my daughter.  Kindly publish the details in your matrimony page. Iyenger   - Thenkalai Name               :   S Vidhya ; Date of Birth     :   1.10.1984 ; Gothram          :   VadhoolamStar                :   Moolam  IV Padam ; Qualification     :   B.Tech.,  M.Sc. Employment    :   WOrking as Research Analyst in an International Research Inst. in New Delhi Parents           "  K V Soundararajan   (Father) - Electrical ENgr. in a Pvt. Co.                       :  Kalyani      (Mother)Siblings            :  One younger brother - Studying final year B.Tech. Address           :  18/23 Subba Reddy Street, West Mambalam, Chennai 33                          Phone:  044 43512835;  9884680874 Seeking boys who are in the US, as the girl is holding US student visa and is planning to go to the US in July/August 2010 for higher studies. Thanking you, 

Kalyani.

Dear SirI am looking for a suitable boy for my daughter born on 05-08-1976 PhD Scientist in Bangalore 5'7" Srivatsa Gotram Jyshta nakshatram. My contact No. is 0-9391005635.ThanksYours sincerelyRangarajan

[Not to be published]Address for your reference only

T.N.C. RangarajanFormer Judge,Blue Lotus #103, Road No. 3, Banjara HillsHyderabad 500 034Ph: 040-2354 6787  Mobile: 939 100 5635E-Mail: tncrangarajan@gmail.com

Dear Sir:I would like to post matrimonial message in Srivaishnavism Internet weekly English magazine on behalf of my brother. Details are as follows:Age: 32Gothram: SrivatsaNakshatram: UttiradamRasi: MakaramVadagalai, Srimad Periandavan AsramamHeight: 5 ft 11in.Qualifications: B.Sc. (Physics), GNIIT.Job: Senior Executive in leading multinationalWorking in: BangaloreContact information: deepa.srinivasan@gmail.comExpectations of bride: Looking for educated girl aged 26-31 from good family background.Please distribute.Thanks,Deepa.

Dear Swamin,Kindly publish the following in your magazine for my daughter's marriage

alliance

Vadakalai, Naithruvakasyapam, Chitrai II Pada, August 1984/ 5.6" BE (ECE)Employed as Software Engineer in a MNC at ChennaiSeek Professionally qualified groom BE/ ME, CA below 30 years.We are followers of Srirangam Srimath Andavan contact : Parthasathy Kannan , 044- 28227179,email id: kannanpca@gmail.comAdiyen,Parthasarathy Kannan

Swamin,

thank you very much for your offer - publication of prospective boys/girls seeking matrimonial aliance in your srivaishnavism magazine.

may i request you to kindly include my daughter's particulars in appropriate column

thank you very much

adiyen

ramanujadasan - Chari

SEEKING VARAN - (BOY)

Details of Girl :

KALAI ; THENKALAI ;GOTHRAM ; KOUSIGAM ; ACHARYAN - VANAMAMALAI MUTT SYSHYA

NATIVE - Mother's native - Serangulam Father - Thirali (Madurai)

Born in chennai and brought up by maternal uncle.

STAR ; ASHWINI ; AGE ; 18/08/1984 ; QUALIFICATION ; M.PHIL (JUST COMPLETING IN APRIL 10)

JOB ; YET TO GO ; Ht ; 5.8 ; COMPLEXION ; FAIR

YOUR EXPECTATIONS ; GOOD CHARACTER, teatotaller, well educated and employed, SRI VAISHNAVA (KALAI NO BAR) WITH GOOD FAMILY BACKROUND , Horoscope matching must.

To send horoscope to : chitra61@gmail.com or akkafrg@yahoo.com

Dear Sir,

Namaskaram.We are searching for suitable alliance for our daughter.Details are given below.

Vadagalai Bharadwajam Uttiradam 4Padam Jan1983/164 BE MS US employed seeks professionally qualified, Well employed US/India Vadagalai groom 28-30 amudan9@gmail.com.Mobile 96635 63297

I request you to publish in 'SriVaishnavism' and help me to get a suitable alliance for my daughter.

Thank you very much Sir.A Parthasarathy.

Dear SirI am looking for a suitable boy for my daughter born on 05-08-1976 PhD Scientist in Bangalore 5'7" Srivatsa Gotram Jyshta nakshatram. My contact No. is 0-9391005635.ThanksYours sincerelyRangarajan

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

Dear Sir,Namaskaram.We are searching for suitable alliance for our daughter.Details are given below. Name:  B.GayathriDOB  :  1-11-1985TOB  :  3:15 p.m.POB  :  ChennaiStar  :  MrigaseerishamRasi  :  RishabamAge  :  24Qualification :  B.Tech (EEE)Height         :  5'5''kalai            :  vadakalai

Gothram      :  Nythrupa kashyapamJob             : Software Engineer, Working in wipro chennai.Expectation :  B.E with MS/MBA fair and clean habits.

We are tamil vadakalai iyengar. My contact no is 044-42614143. Mail id ushabala2010@yahoo.in.Expectation : BEwith MS/MBA in the age group 26 to 28 height 5'8" to 6"

Thank you very much Sir.

Usha Balachandra

Swamin           Adiyen Thirukkudanthai K.S.Jegennaathan Dasasya Vignabanam. My cousin is looking for a suitable alliance for his daughter. Details are herewith. Pl publish this in Srivaishnavam so that he can get a good alliance .

Dasan

Adiyen

Sriramajayam 

BRIEF FAMILY BACKGROUND AND OTHER DETAILS OF

                                            SOW.NEERAJA SRIDHARAN  

1.      Name                                   :        NEERAJA.S

2.      Date of Birth                         :        05-06-1984  

3.      Qualification                         :        B.E(Hons). Mechanical –BITS Pilani.

4.      Gothram                               :        Bharatwaja

5.      Star                                      :        Maham

6.      a) Appearance                     :        5’ height;  Fair & Slim

   b) Out look                           :        Friendly, broad-minded, very loving, caring and attached to family. Very polite, yet outspoken.  

7.      Employment Details            :        Technology Analyst in I.T MNC, Chennai

8.      Father                                   :        V.Sridharan, B.E     

                                                               Sr. D.G.M                                                               Bhart Heavy Electricals  Ltd.                                                               Trichy-620014. 9.      Mother                                  :        Smt. Mythili.S                                                               Home Maker 10.    Sister (Younger)                   :        Third year B.E, Coimbatore                                                                11.    Grand Father                        :        Sri.T.Varadarajan (Late)         (Paternal)                                      Ancestral origin-Kumbakonam                                                                 Followers of -Ahobila madam

 12.    Grand Father                        :        Sri. S.S.Gopalan(Late)         (Maternal)                                      Chennai.                                                                                                                             13.   CONTACT ADDRESS         :        Sri.V.Sridharan                                                               A-4/42,BHEL  Town ship,                                                               Trichy – 620 014. 14.   CONTACT  PHONE                      (0431) – 2550846

09442649129Email id : mythil50@gmail.com

WANTED VADAKALAI BOY FOR GIRL – BHARATHVAJA GOTHRAM – 1985 BORN – CHITHIRAI – 3rd PAADHAM – THULAA RAASI – B.Com – computer course – very fair – contact cell 0-9994517456.

WANTED WELL QUALIFIED VADAKALAI BOY FOR VADAKALAI – SRIVATHSAM – AYILYAM – KADAKA RAASI - 5’ - 1988 BORN –B.E – VERY FAIR – EMPLOYED GIRL CONTACT : 044-22241988 OR CELL 0-9444951880.

******************************************* BRIDEGROOM WANTED THENKALAI BHARATWAJAM SWATHI(1) 23 163 CM BTECH(CSE) VERY FAIR        TCS  EMPLOYED SEEKS PROFESSIONALLY QUALIFIED GROOM WELL SETTLED 25 -28 YEARS FROM RESPECTABLE FAMILY.Contact : 0413 - 2250425 ; tsrajan5621@yahoo.co.in.DR. T.SUNDARARAJANPROFESSOR DEPT. OF CIVIL ENGINEERINGPONDICHERRY ENGINEERING COLLEGEPONDICHERRY – INDIA.

WANTED BRIDE.        

Please find herewith attached Horoscope of my son V.Dileep. He has done B.Sc Computer Science and MBA. He is currently working for Mphasis Fin Solutions as a Senior Consultant and earns 700000 per anum.  He is our only son. Our native is Kumbakonam, Tanjore district and we are settled in Tanjore. My son is in Chennai. Kindly place this as part of the magazine and do the needful. RegardsDileep V

Sriramajayam

Name : R Ramesh, ; Age 38

Caste / Sub Caste : Brahmin, Iyengar – Vadakalai

BOB-Time-Place : 09-03-1971, 9. 25 Am., Karaikal, Pondicherry

state.

Address : Old No.5, New No.9, 8th Street, Parthasarathy

Nagar,

Adambakkam, Chennai 600088

Contact no : 044 – 22600776 / 9282177499

Gothram / Star / Mother Tongue : Bharadwajam, Ayilyam (2), Tamil.

Qualification : Diploma in Mechanical Engineering

Job Details : Procurement Officer in MNC at Muscat.

Annual Income : Rs.7.85 lacs. Height / Complexion : 5- 8’, Very Fair

Parent’s Name : R Ranganathan, / R Ambujam,

Dasa Balance : Budan Dasa 9 years 9 months 26 days

Marital status : Unmarried

Expectation : Graduate / Diploma – willing to go over to abroad.

Family Details Nativity Parents : 2 Brothers & 3 sisters (1 sister & 1 brother at Dubai) - (all are married)

Nativity : Singanur Village, Tinidivanam TK.. Sub sect No bar.

E-mail address : ramesh_rs_1971@yahoo.com

Note : Boy owns a Double Bed Room Flat in Chennai.

BudLag / Sat    

Ke SukSuri / Chev  

Suri

Rasi

Chand / Ke

 

Amsam

 

Suk / Ra  Chan

d 

Chev Guru      Lag / Guru

 Bud / Sat / Ra

- Subham -

********************************************************************Namaskaram:-

Name: Vijay Krishnan

DOB : 26/02/1973

Star: Kettai/Jeshta 3rd Padam

Goth: Bharadwajam

Educ: B.Commerce/Diploma in Travels & Tourism

City: Mumbai

Nati: Palakkad Iyer

I am in look out for a girl age group 1976 - 1979 who is slim/average built.

contact me on 91 9833186010 or email me on vijaykrishnan28@yahoo.co.in

Horoscope matching optional but preferbly a Tamil/Mayalam brahmin.

I believe the MATCH IS ALREADY WRITTEN AND IF IT TAKE TIME WHICH MEANS THERE IS SOMETHING VERY GOOD TO HAPPEN. TRUST GOD:-

Swaminnu,                                                                    28 03 2010          Kindly arrange to publish the following profile of my son.         We are in-search of good daughter-in-law. Thanks ! 

        Dasan,         T S Varadhan ( father )Groom's qualification : M.Com ; MBA                   Iyengars Vadagalai   Srivathsam , Punarvasu , Mithunam .                   29-03-78 , 180 cms  Wheatish & Fair                      Additional Information :                      One younger brother/ also employed/No sisters/                    Parents alive.                     Occupation :                Wealth Advisores (I) (P) Ltd;                   Advisory Board ,Senior Manager  @ Chennai                   Rs 50,000/-pm ::Plus + Other regular  income from Shares .

Suitable stars :                 Bharanai,Rohini,Poosam,Ayilyam, Hastham,                 Swathi, AnushamPooradam,Thiruvonam,                 Sadhayam, Uthirattathi, Revathi                  Expectations:                                      A Graduate girl from a respectable Iyengar family                   with a age difference of 3 to 6 years,                    Passion for home, Respecting family & tradition,                    preferably from Tamil Nadu. Followers of Srimad Andavan Thiruvedi                     Contact ::                   T.S.Varadhan 23 / 8 KRISHNA ROAD ,                   NEW PERUNGALATHUR, CHENNAI - 600 063.                                      Ph 044 - 22740890 / 9840147787

Respected Sir

Kindly arrange to publish the same and I will be every grateful to you.

Name of the boy        : K.T.VENKATAKRISHNANName of the Parents  : S.THIRUNARAYANAN AND KOUSALYANATIVE                    : KARAPPANGADUAcharyan                  : VANAMAMALAI JEER MUTTKALAI                      : THENKALAIDATE OF BIRTH       : 31.12.1984GOTHRAM               : SRIVATSAMSTAR                       : REVATHI - 3 PADHAMHeight                      : 6  feetQualification              : M.Sc(IT) from Guindy Engg,.College, Chennai-25Job at                       : INFOSYS, SHOLINGHUR                                  (Likely to Join TCS, CHENNAI in June, 2010)Contact Phone           : 044-23719180  (or) 044-24746248Resident                    : Near Ayodhya Mandapam, West Mambalam, CHENNAI-600 033

EXPECTATION:From Thenkalai only - Graduation /PG - need not be employed - Good Family background

Adiyen Ramanuja DasanS.THIRUNARAYANAN

Dear sir,

Pls find below the details of my Boy chi. N.SRIRAM. details.

Kindly publish in your magazine and do the needful.

NAME OF THE BOY                        N. SRIRAM

STAR                                            UTHIRAMRASI                                            SIMAM

GOTHRAM                                    KOUNDANIYAM

POORVIGAM                                SRIRANGAM

ACHARYAN                                    VANAMAMALAI

EDU QUALIFICATION                   D.M.E

PROFESSION                                WORKING AS A MANAGER - CUSTOMER SUPPORT IN NETWORK DIESELS (AUTHROISED DEALER OF KIRLOSKAR                                             GENERATORS)

SALARY                                         RS.35000 PER MONTH PLUS INCENTIVES

EXPECTATIONS                            GOOD FAMILY BACKGROUND AND SMART LOOKING GIRL - EDUCATION & KALAI NO BAR.

CONTACT PERSON                        MRS. PREMA NARAYANAN - 044 22670344

ADDRESS                                      9/4A, 19TH STREET, BHAVITHRA FLATS,                                                    THILLAI GANGA NAGAR, CHENNAI - 600 061.

WITH PRANAMS

R. NARAYANAN.

Dear Parthasarathy, I understand form one of my friends by name Aaravamuhanthat details of bors/girls are published in rhe weekly edited by you. I request that details of my son may please be published.Name; Mukundhan ; Age: 30 years ; height : 5feet 8inchesweight 70 kgs ; Subsect Thenkalai ; Gothram Aatreya ; Star Rohini 2 padamQualification: B.Com, M B A ; Job Senior associate in C T S , ChennaiContact person : V.Muralidharan, 29 / 17, first main road , Balaji Nagar.Ekkattutyhangal , Chennai . pincode 600 097.      phone no  044 42647192 or  044 22251454Expectation              graduate/pot graduate girl from a decent family                                  either vadakalai or thenkalai

RegardsV. Muralidharan.

Dear Sir I'm herewith enclosing my son's details for the suitable girls horoscope for marriage .Kindly publish the same in your magazene Thanking youV.Ragunathan DETAILS: NAME  : R.MUGUNTHAN ; D O B : 25.01.1981 ; T O B : 07.09 AM ; P O B : COIMBATORE QUALIFICATION : MCA ;

JOB  : SR.SOFTWARE ENGINEER  HEXAWARE TECHNOLOGIES  CHENNAI STAR  : UTHIRAM  4 ; GOTHRAM : ATHREYAM ; SECT  : VADAKALAI ;

ACHARYAL  : AHOBILAM MADAM ; HEIGHT  : 6 FEET ; NATIVE : TIRUNINRAVUR EXPECTATION : ANY GRADUATE WORKING OR NOT WORKING                         ANY SECT ACCEPTABLE FATHER'S NAME  : V.RAGUNATHAN  VRS  BHEL TIRUCHYMOTHER'S NAME  : R.GOKILA   HOME MAKERSONS                   : 2  LOOKING FOR ELDER SON DETAILS   :  044-42027693, 8056258072                     e-mail    :  ragu1950@gmail.com Swaminnu,                                                                   05.03.2010    

          VDAKAKALAI / SRIVATSAM / PUNARVASU / MITUNAM 

           / M.Com & MBA /  178 CMS / MARCH 1978   

         EMPLOYED AT  CHENNAI AS SENIOR MANAGER, 

      ADVISORY BOARD IN WEALTH ADVISORS ( I ) (P)LTD,   

    Rs. 5.50 LAKHS - P.A. / ONE YOUNGER BROTHER /       

   ALSO EMPLOYED /NO SISTERS//  PARENTS ALIVE /   

   FOLLOWERS OF SRIMAD  ANDAVAN THIRUVEDI /    

   CONTACT NO: 044 22740890 Cell - 9840147787  

   Kindly arrange to send profiles of  graduate bride from   respectable family.  

Dasanu dasan  

t s varadhan

I shall be obliged if you could kindly publish in the next issue ofyour E Magazine Namperumal Vijayam. The details of the boy are asunder: Name: Lakshmi Narasimhan S/o M.N.S. Raghava Aiyangar, JyodidarVadagalai Bharadwaja Gotram, Mrigashirisha Naktashtram,MithunaRasi,Kataka Lagnam dartew of birth 19/20.10.1970 - Monday 1.55 A.M. -M.Com Hindi Praveen, - profession Vaiddekam Prohitham - Monthlyearnings around Rs. 15,000/-- Contact at F-2, Lakshmi Flats, No.26,E.V.S.Street, Renga Nagar,Srirangam Trichy 620006- Thanking you,Chellappa

Bride-groom's Profile :

Chi Varadhan Mythreyan .

S/O Sri T.S.Varadhan Iyengars Vadagalai

29-03-78 , Gothram : Srivathsam

Punarvasu , Mithunam . 178 cms Wheatish & Fair

M.Com MBA ,Wealth Advisores (I) (P) Ltd; Advisory Board ,Senior Manager @ Chennai Rs 50,000/-pm + Other income from Shares ...

One Younger brother / also employed / No Sisters Parents alive

Expectations : : Seeks Graduate gril from a respectable Iyengar family with a age difference of 3 to 6 years, -------- passion for home, family & tradition, peferably from Tamil Nadu. Suitable stars: Barani,Rohini,Poosam, Ayilyam, Hastham, Swathi, Anusham, Pooradam, Thiruvonam, Sadayam, Revathi

Contact :T.S.Varadhan 23 / 8 KRISHNA ROAD ,

NEW PERUNGALATHUR, CHENNAI - 600 063. Ph 044 - 22740890 / 9840147787 e-mail- tsvaradhan@gmail.com

Followers of Srimad Andavan Tiruvedi

Dasan .

T S Varadhan (Father)

{ 9840147787 }

 3 Files  Download AllForwardedMessage (1744KB); Horoscope_of_T.Rajagopal.tif (832KB); Profile_of_Rajagopal.tif (474KB)

Dear sir/ MadamPlease find attached my brother horoscope and if there is any match kindly forward to this mail id.RgdsSujatha Rangarajan9444957081

Pl insert the following advt under matrimonial of Srivaishnavism magazine.

I am seeking alliance  for my second son K Sridhar who  is M Sc (Ag) and at present employed as Lecturer in a New Univ at Robe Bale in Ethiopia . His D/ B is 15-7-1970. born at Chennai at 5-30am. Bharatwaja gothra, Star Anusham.we are Iyengars , Vadakalai and Ahobilamutt shisyas. I retd as Prof of Genetics from T N Agri Univ, Ciombatore. I have 2 sons and one daughter. My first son Dr K Murali M. D , is Head of the Dept of Radiology at Miot Hospitals, Chennai. His wife is M D Anaesthesiology and working as Assoc Professor at ESIC Hospitals K K Nagar, Chennai. My daughter is Ph D in Med Genetics. Her husband is a Doctor MRCP and at present in UK . My wife is a home maker. We hail from Tiruthuraipundi of Thiruvarur Dt. If interested in the alliance ,Pl respond. S Krishnaswami, 044-23760928Address: 5/11 A Ilango Adigal Street, Postal Audit Colony, Saligramam, Chennai-600093

BIODATA

Name : Balajee Sridhar ; DOB : 29/04/1982

Time : 12:05 (Noon) ; Place of Birth : Madurai

Gothram : Mouthgalyam

Star : Punarpusam – 3rd Paadam

Height : 5’6” ; Complexion : Wheatish

Educational Qualification : B.Com (Madras University)

MBA (Satyabama Institute of Science

& Technology)

Employment : Manager (Pioneer Invest Corp – PINC Money)

Salary : Rs.5.5 lacs p.a.

Father : K.S.Sridhar (Sr.Consulting Optometrist)

Mother : Mrs.Radha Sridhar

(Imparting Veena & Carnatic Music).

Running a Music Institution for 20 yrs

Siblings : One elder Sister (Married)

Address : New: 33, Old: 16, Moorthy Street, West Mambalam, Chennai – 600033.

Phone : 044 24896024 / 94444 06024 / 94441 81936

Email : kvkchari@gmail.com

Brief Family Background Details of

Chi. K.S.RaghunathanName K.S.RaghunathanDate of Birth 28.04.1974Kalai Vadakalai - Followers of Sri Ahibila MadamGothram Kausika ; Star BaraniComplexion Fair - Ht. 5.3Education Diploma in Printing TechnologyEmployment Working in THE HINDU, Banglore as Senior Assistant Salary 3.5 lacs per annumFather K.Seshadri, Doing BusinessMother House wifeBrothers 1. Elder got married - working in Bajaj Allianz Gen. Ins.2. Younger unmarried - working in Citi Bank GroupContact K.Seshadri, No: 45A, 3rd Street,Judge Colony,Sanatorium,Tambaram East,Chennai - 600047Phone: 044 - 29702245Mobile: 98840 43378E-Mail: raviragav@yahoo.com. Boy:R PadmanabanVadakalaiBharatvajamMoolam10-5-1974M.Sc applied geology and CA final first group clearedWorking as Audit Associate176cmFairAddress: flat C-710 magnificaBrigade gardeniaJ.P. Nagar 8th phaseBangalore 560078.Wearing Hearing Aid.Ph: 080 2685 2201.RegardsGosakan98404 66247.

Namaskaram. I am looking for a girl for my son. Here are the details . Pl include in your site.Thanks.

IYENGAR GIRL FOR KOUSIKAM POORAM SWE IN MNC 29, 5ft 10inches / 7 Lac p.a. EMLOYED AT CHENNAI, FROM A FAMILY BELIEVING IN TRADITIONAL VALUES. CONTACT hindujagan@gmail.com.

Dear Shri Parthasarathy Swamin,

It will be great if you could please publish by cousin's matrimonial requirement in the SRIVAISHNAVISM e-magazine.  

Name      :  S.Uppili Srinivas ;Age         :  35 ; Star        :  Bharani ; Gothram      :  Srivatsam

Qualification :  B.Com, (MBA) ; Height         :  5'10'' ;kalai            :  Vadakalai Iyengar

Job             : Working in Accounts Department for Dorma India, Chennai.

Salary         : Rs.24000/- 

Contact no is 9940519098. Mail id vinod_p77@yahoo.com.

Thanks for the great service you are doing and please do let us know if you require more details.

Regards Vinod

Respected sir,i am seeking a homly girl to marry, sending my biodata VARATHARAJAN/vadagalai/kousigam/vishagam/13/06/1973/BSC(PHY)/COMP,HW,ENGR/1.25lakshs per annum/seeking homly bride/ no demand/04426183855/ch-49. thanking you, Varatharajan

Dear Sir:I would like to post matrimonial message in Srivaishnavism Internet weekly English magazine on behalf of my brother.  Details are as follows:Age: 32Gothram: Srivatsa ; Nakshatram: Uttiradam ;Rasi: MakaramVadagalai, Srimad Periandavan Asramam ;Height: 5 ft 11in.Qualifications: B.Sc. (Physics), GNIIT.Job: Senior Executive in leading multinationalWorking in: BangaloreContact information: deepa.srinivasan@gmail.comExpectations of bride: Looking for educated girl aged 26-31 from good family background.Please distribute.Thanks,Deepa.

Dear Sir:   Kalai: Vadagalai

Shadamarshana gothram  JyeshtaVrishchika rasi  Age 47 ; PhD  ; Scientist ; 167cm Height  Father: Late (IAS) great grandson of ChinnandavanMother: Housewife  One brother and two sisters(married) all elder Expectation: Girl aged 35 to 40 from good family backgroundPhone no 9443535739Thanks   Dev 

Dear Sir,  I have furnished my son's details in the attachment. I seek alliance for my son from a respectable family of Iyengar (preferably Vadakalai). The girl must be from non-Bharadwaja Gotram with a height between 5'3" and 5'9". Thanks and regards,  Dr. R. Soundararajan,Principal scientist (Retd),(Indian Council of Agricultural Research),308/1, TNHB 'A' Flat, Belly Area,Near Thangam ColonyChennai - 600 040Mobile: (0)9445021870,

VADAKALAI / SRIVATSAM / PUNARVASU / MITUNAM  / M.Com & MBA /  178 CMS / MARCH 1978    EMPLOYED AT  CHENNAI AS SENIOR MANAGER,     ADVISORY BOARD IN WEALTH ADVISORS ( I ) (P)LTD,    Rs. 5.50 LAKHS - P.A. / ONE YOUNGER BROTHER /  ALSO EMPLOYED /NO SISTERS//  PARENTS ALIVE /   FOLLOWERS OF SRIMAD  ANDAVAN THIRUVEDI /       CONTACT NO: 9841922233 .

“Wanted Vadakalai, Accomplished , Educated, Good looking, Working girl from good family back ground for Vadagalai Iyengar boy aged 27 years . Koundinya Gothram , Bharani Natchatram.Ht 5’8”, Engineer  (US educated )and working for Infosys in IT“.

CONTACT : CELL No.0-9940093736.