OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA :

SRIVAISHNAVISM

No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.

வயணயளக யளழ்ந்தழட ளபம் யிவமந்தழடுவயளம் , வயணயத்வதக் களத்தழட ளளும் உவமத்தழடுவயளம்.

Estd : 07 – 05 -2004.

Issue dated 08-11-2009.

ஆபளபதன், தழருக்குடந்வத. editor : poigaiadianswamigal.

Sub editor : sridhara srinivasan.

Flower : 5 petal : 23.

ஸ்ரீ:

ஓம் வநள கயவத யிஷ்யக்வறளன ந:

ஸ்ரீவயஷ்ணயிறம்

வயணயர்களுக்கள ஒவப யளபப் த்தழவக.

வயணய – அர்த்தஞ்சகம் – குள்யடியில்.

( வயணயன் என் சசளல்ழற்கு அர்த்தம் ஐந்து குட்ளக்கில் சசளல்டுகழது )

1. சதய்யத்துள் சதய்யம் பசதய்யம் ளபளனணவவன சதய்யசநப் வளற்றுயன் வயணயன் .

2. எல்ள உனிர்கவயும் தன்னுனிர் வளல் வணுயவ

எல்ளரிலும் சளச்சழந்த வயணயன் .

3. உடுக்வக இமந்தயன் வகவளல் நற்யர்கின்

இடுக்கண் கவயவ வயணயன் .

4. நது, புளல் ீக்கழ சளத்யகீ உணயிவத் தயிப வயறு

எதுவும் யிரும்ளதயவ வயணயன் .

5. சதய்யத்தழனும் வநளயன் தம்ஆச்சளர்னவசன

சநய்னளக யளழ்யவ வயணயன் .

தளறன்,

சளய்வகனடினளன்.

அஷ்டளக்ஷப நந்தழபத்தழன் சக்தழவன, நகழவநவனப் ற்ழத் சதரிந்து சகளள் வயண்டளநள ? வநவ டியுங்கள்.

தன் தம்ி லழபண்னளட்சகவக் எம்சருநளன் ஸ்ரீநந் ளபளனணன் சகளன்று யிட்டளன் என் சசய்தழவனக்வகட்டதும் அண்ணன் லழபண்னகசழபு அந்த நலளயிஷ்ணுவயக் சகளல்த் தீர்நளித்தளன். அதற்களக , ிபம்நவதய-வக்குழத்து கடும் தயம் இருந்தளன். அயன் தயத்வதசநச்சழன ளன்-பகனும் அயன் பன் வதளன்ழ என் யபம் வயண்டுசநன்று வகட்க, அபக்கனும், நிதர்களவள,நழருகங்களவள ; இபயிவள, கழவள ; ஆகள-னத்தழவள, பூநழனிவள ; உள்வவனள, சயினிவவனள ; எந்த ஆயுதங்கள- லும் தக்கு இப்பு என்வத வபக்கூடளது என்று ! ின்யிவவுகவ உணபளத ிபம்நனும் அந்த யபத்வத அிக்க, ஆபம்ித்தளன் அந்தக் சகளடி-னயன் தன்வயவகவ. வகட்க வயண்டுநள ? அயன் அட்டகளசத்தழற்கு. வதயர்கவயும், பியர்-கவயும் துன்றுத்த ஆபம்ித்தளன். எல்வள-ரும் சசன்று ிபம்நிடம் பவனிட அயர் தன்ளல் அந்த அபக்கவக் சகளல் படினளது, யளருங்கள் எம்சருநளிடம் சசளல்வயளம் என்று எல்-வளவபயும் அவமத்துக்சகளண்டுச் சசன்று அயரிடம் பவனிட, அயரும் தக்கத்தருணத்தழல் அந்த அபக்கவக்-சகளல்வயன் கயவவன யிடுங்கள் என்ளர்.

லழபண்னகசழபுயின் நவயி கருவுற்று இருக்கழளள் என் சசய்தழ வகட்ட இந்தழபன், அயவக்சகளல் தழட்டநழட்டு, அபக்கன் தயம் இருந்தவயவ அயவக் கடத்தழச் சசன்-ளன் இன்சளரு அபக்கன் ிக்கவயண்டள-சநன்று. யமழனில் அயவ சந்தழத்த ளபத-பி அயள் யனிற்ழல் யரும் குமந்வதனளல்-தளன் அந்த அபக்கின் படிவு வபப்வளகழன்து ஆகவய அயவ என்-னுடன் அனுப்ிவய என்று பகசழனநளகக்கூழ அயவத் தன் ஆஸ்பந- த்தழல் வயத்துக் களப்-ளற்ழ யந்தளர். கருவு- ற்ழருந்த அயளுக்கு தழபம் அயர் அஷ்டள- க்ஷபநந்தழபத்வத உவதசழத்து யந்ததுடன், அயளுக்கு எம்சரு-நளன் ற்ழனக்- கவதகவயும் சசளல்ழ யந்தளர். அயள் அயற்வக் வகட்டளவள இல்வவனள ! அயள் யனிற்ழல் யர்ந்து யந்த குமந்வதக் வகட்டு யர்ந்தது. ிந்த குமந்வதக்கு “ ப்பஹ்ளதன் “ என்று சனர் வயத்தர் சற்வளர் . குமந்வத ளபளனண க்தளக யர்ந்தது.

சதளடரும்.....

From the desk of

|| SaraNAgathi & Vedic PramANam ||

The Veda pramANam for SaraNAgathi is fairly extensive. Madhva VedAntham may not wish

to recognize it, but it is there. Hence, the best poisture in a public meeting would be to state our views and beg to disagree, if it comes to that type of disputations.

Even if the Madhva Vedantham does not recognize Prapatthi, It does not in anyway remove

the underpinnings of the Vedic Support for SaraNAgathi.

For the followers of MadhvAchArya, Bhakthi is not to be viewed as not as a means to an end,

BUT AN END ITSELF. Their cardinal belief is that the relation between the individual and the supreme being is not something that is destroyed by the release (Moksham. In his Brahma

Sutra BhAshtyam (BSP), Sri MadhvAchArya declares:

harErupAsanA chAthra sadhaiva sukharUpiNi I

na tu saadhana bhoothA saa siddhirEvAthra saa yatha : II BSP .iv, 4.21

(Meaning): The worship of Hari , our Lord is an alloyed bliss itself . It is not a means to any further end . It is an end in itself and a fulfillment of our selfhood .

With this type of assertion , there is not much room to discuss the twin path of Bahkthi and Prapatthi for Moksham with Davaitha sampradhAyins . Our compassionate AchAryAs and

the Lord Himself has pointed out the difficulties in observing Bhakthi Yogam and blessed us with the equally efficacious Prapatthi yogam and made it available to all types of adhikhAris .

The key slokAs of GithA have been intrepreted differently by the different AchAryAs. These

are:

tamEva saraNam gaccha sarva bhaavEna Bharatha and the carama slokam itself . The

intrepretation for the "Sarva DharmAn parithyajya maamEkam saraNam vraja " section is according to Maadhva sampradhAyam is:

" giving up all the ways of other Gods or actions , surrender yourself unto Me alone " .

The other unique doctrine of Madhva SampradhAyam is aananda taaratamyam ( a hierarchic

gradation in the nature , range , quality ,and intensity of SvarUpAnandam or the innate bliss enjoyed by the released souls ). This doctrine is a direct result of the theory of SvarUpa

BhEda of souls accepted by the MaadhvAs . Sri VaishNavaas belonging to Bahgavadh

RaamAnuja siddhAntham do not accept these doctrines.

A great AchAryA, who was called by the Lord as His own mother, NadAthur AmmAL in his most scholarly work has established the Sruthi/smruthi pramANam for Prapatthi elegantly. In

his seventh verse, he points out that the section starting with "VasuraNya" in Taittiriya Upanishad deals with the ways to observe NyAsam or Prapatthi. Professor Prasad can

elaborate on this manthram . AmmAL says:

" prapatthis TaittireeyANAm vEdhE taavath vidheeyathE I

nyAsAkyA saprayOgAsou (hi) VasuraNyEthi manthratha : II "

Dr.S.M.S. Chari has eloquently defended the ancient nature and the antiquity of the Prapatthi

doctrine as a separate yOgA sanctioned by the vEdhAs (p.262, VishNavism: Its Philosophy, Theology and Religious Discipline). He quotes the appropriate texts from Rg Vedam,

Taittireeya Upanishad and SvEthasvathAra Upanishads.

He says: " The term prapatthi is derived from the root-words, pra-pad; pad means to move

and pra implies in the best manner. In the context of an Upaaya or means , the term implies self-surrender to the Lord as the sole refuge ... There are numerous statements in the Rg

VedA referring to the basic principle of SaraNAgathi , viz ., the individual pleading his inability to achieve a desired object seeks with a fervent prayer the help of a divine power .

The famous Rk addressed to Agni , which is reiterated in IsavasyOpanishad states : " O Agni , lead us along the auspicious path to prosperity, O God , who knows the means of attainment ,

remove all the obstacles coming in our way; we shall offer unto Thee salutations with the expression of Namah: "

According to Swami Desikan , Agni in this Rk (AgnE naya supathArAyE ---) refers to the

Supreme Being resident as the antharAthmA in Agni and the Nama: signifies the act of self-surrender to the Lord .

The Rg Vedha manthram ( VIII.19.5 ) states , ' a person who ofers prayer witht he expression of nama: ( implying self-surrender ) is to be regarded as one , who has performed a good

yaagam. Ahirbudhnya SamhithA holds this interpretation of self- surrender for this manthram.

The two passages from SvEthasvathAra and Taittireeya NaarAyaNa upanishads in support of Prapatthi are:

" yO BrahmaNAm vidadhAthi purvam -- ( I as an aspirant of Moksha seek refuge in the effulgent God , who creates BrahmA first and who verily delivers to him the VedhAs --)

" tsmaannyaasaeshAm tapasAm athirikthamaahuh --" ( Extolling NyAsa an denjoining that the Self is to be surrenderd to Brahman with the PraNava manthrA ).

Katavalli Sruthi cited by VaishNavite AchAryAs refers to Dhvaya manthram ennunciating the

essence of SaraNAgathi . We do not even to go to PurANAs , SamhithAs or PaancharAthrAs to establish the antiquity of the prionciple of SaraNAgathi .

I will not be surprised , if some of the MaadhvA sampradhAyins still come back and ask , how come , Sri RaamAnujA did not refer to it in his Sri Bhashyam . That is another story.

DasOham V.Sadagopan

srivaishnavism

LETTERS FROM OUR READERS.

ABOUT srivaishnavism – weekly magazine:

SrI:

Dear Sri SrinivAsan :

You are performing an important kaimakryam for Sri VaishNavaa Community . Thanks for bringing back older postings by me , which are lanquishing in archives . With all ebst wishes , V.Sadagopan

Dear Sri Parthasarathy, Your postings to the group are very valuable.You must

be spending a lot of your own time to create those postings. Andavan yahoo group has nearly 1000 members, the growth to such an extent is made possible, by regular contributions frpm persons like you, Sri Raghuveera Dayal and a few

others. Please continue with your postings.As moderator for Andavan yahoogroups, I thank you for your efforts in the spread of Sri Vaishnava Sampradayam.

Daasan, R.Srinivasan.

Swamin, Adiyen Narasimha dasan namaskaram.

I read with interest 'SriVaishnavism' magazine all these days. Since I was away from Chennai on pilgrimage, I could not read and save 'Vivaha Manthrangal and its meaning' in my computer. Only upto 15 chapters have been saved. Hence, I request your goodselves to be kind enough to arrange to send to me all the chapters, which were posted in your SriVaishnavism magazine. As already pointed out by your goodselves, I am planning to make print-outs of 'Vivaham' to be distributed on the wedding day of one of our relatives during this month. Trust my request may not in any way inconvenience your busy schedule of work. Thanks & with kind regards,

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POIGAIADIAN’S esnips FODERS.

1. HIS THAMIZH KAVITHAIGAL AND ARTICLES :

http://www.esnips.com/web/POIGAIADIAN

2. SWAMI DESIKAN’S ARULICHEYALGAL :

http://www.esnips.com/web/SWAMIDESIKANSTHOTHRANGALINTAMIL

3. WHO IS NARAYANAN ? WHY WE HAVE TO SURRENDER

AT HIS FEET ? :

: http://www.esnips.com/web/NARAYANATHATHTHUVAMUMSARANAGADHIYUM READ, ENJOY AND POST YOUR COMMENTS TO :

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SRIVAISHNAVISM

Dear Sir,

We have no children even after five years of our wedded life. Pl pray for us.

Our details are : Koundanya Gothram- Uthra Nakshathiram – Pavithra & Sadhaya

Nakshathiram – Shyam Narayanan.

Dasargal,

Pavithra & Shyam.

Pl pray for my son K Sridhar aged 39 years, Anusham Bharatwaja for his early marriage as he is still a Bachelor. He is employed as PG lecturer in Ethiopia. Adiyen S Krishnaswami, Father of Sridhar Ph no 044-23760928 Mail : krishagri@hotmail.com

Respected Swamin,

OM NAMO NARAYANAYA!

Name: Aravindh

Star: Pooram

Gothram : Siva Gothram

Purpose: Marriage

Thanks for your immediate response.

Pranams,

Kannan

You can also send your grievances to : poigaiadian@hotmail.com.

SRIVAISHNAVISM

Palashruthi.

itheetham keerthaneeyasya kesavasya mahAmna: I

nAnAm sahasram dhivyAnAm asheshEna prakeerthitham II

THUS HAVE BEEN RECITED THE THOUSAND DIVINE NAMES OF

KESAVAN, THE SUPREME SOUL, WITHOUT LEAVING OUT ANY,

WHOSE GLORY SHOULD ALWAYS BE SUNG.

ya idham shrunuyAn nithyam yaschApi parikeerthayEth I

nAsusbham prApnuyAth kinchitham sOmuthrE chamAnava: II

WHOEVER LISTENS TO THIS HYMN EVERYDAY OR WHO RECITES

THIS SHALL NEVER BE SUBJECTED TO INAUSPICIOUS THINGS

EVEN A LITTLE BIT, HERE AND HEREAFTER.

vEdhAnthagO brAhamanasyAth kshathriO vijayee bhavEth I

vaisyO dhana samrudhdhah syAchEndhrah: sukhamvApnuyAth II

WITH THE RECITATION OF THIS HYMN BRAHMANAS WILL

ACHIEVE THE GOAL OF VEDHANTHA; KSHAKTHRIYAS WILL

BECOME VICTORIOUS; VAISYA WILL AQUIRE PROSPEROUS

WEALTH AND SUDHRAS WILL BECOME HAPPY WITH WELFARE.

dharmArthee prApnuyAdharmamathArthee chArthamApnuyAth I

kAmAnavApnuyAth kAmi prajArthi chApnuyAth prajAm II

ONE ASPIRING FOR DHARMA WILL ATTAIN IT; ONE WHO SEEK

WEALTH WILL GET IT; ONE WHO WANTS ENJOYMENT WILL GET

HIS DESIRE FULFILLED AND ONE WHO WISHES FOR OFFSPRING

WILL GET IT.

VEDANTHA DESIKA 111- Part 7.

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

Swamy Desikan in Thiruvarangam and Tirupathi

In part 1of Swamy Deskan 111, brief note was given on Dasavathara sthothram

composed by him, when he worshipped the lord in Dasavathara Sannadhi in

Srirangam . In part 3 of Swamy Deskan 111, we saw Swamy Desikan's ' Nyasa

thilagam' sthothram praising the deity in SriRangam and various aspects of Prapatti

and total surrender only to Sriman Narayana .

There are two more sthothrams 'Abhitisthavam' and 'Sri Bhagavath Dhyana

Sobanmam' by Swamy Desikan on SriRanganatha. In 14 th centuary AD ,When

Srirangam had fallen into the hands of the Muslim invaders, the shrine of Lord

Ranganatha had been closed after secretly sealing the sanctum sanctorum. But

utsava-murti was removed to place of safety by some devotees. Due to this incident,

some religious leaders sacrificed their life. Swamy Desikan, ran away from the place

in fear and panic, and stayed at Satyamangalam near Kollegal of Karnataka state.

Swamy Desikan composed Abhitisthavam stotram because of his disheartening

situation in regular orderly kainkaryam done to Lord SriRanganatha due to this

invasion to plunder the temple idols, ornaments, and other properties.

Sri Bagavath Dhyana Sobanam is just similar to Thiruppanazhwar's

Amalanathipiran ,praising the entire Thirumeni of Lord Ranganatha.

In Swamy Desikan's pilgrimage in north, his first halt was in Tirumala and composed

Sloka on Sri Thiruvenkatamudaiyan as Dayasathakam.Tirumala a swayam vyaktha

kshetra ,wherein Sriman Narayana is worshipped as Venkateswara, Balaji,

Srinivasa, Venkatachalapathy etc with His consorts Bhoomi, Neela and Lakshmi Devi

Supreme Goddess with their quality of Daya , (Mercy) is well praised in this . The

Lord conferred on him the honorific of "Vedaantha Aachaarya" ,similar to Lord

Ranganatha's earlier appreciation. "Vedanta Desika Padhe Vinivesya Baalam" is his

remarks in this which meant”the Lord had elevated a mere boy into a competent

Acharya " .. As omens in the form of dreams had indicated that the child to be born

would be an incarnation of the God of Tirumala the child was named Venkatanatha,

the name of the God of Tirumala, first and later swamy Desikan attained such a

status.

24. Abhiti Sthavam Abhitisthavam is 'praise of fearlessness' on Lord Ranganatha's grace of removing the fear

in the hearts of His devotees. In this Swamy Desikan pleaded Lord Ranganatha to protect all

temples and Sri Vaishnavites from invasion by other communities and several aspects of

Saranagathi also dealt here. This stothram conveys how a true devotee feels when there is a

threat to Thirumeni of Perumal .

In sloka 8, Swamy Desikan stressing importance of a Holy places as one , where any devotee

, at any place, at any time living with all senses under control with the appreciation of

celestials may be called as thapovanam , capital of confidence, joyful home and a fort of

boons. In Sloka 19, Swamy Desikan mentions the names of great devotees such as Prahlada,

Kakasura, Gajendrn, Draupadi, Vibhishana,

Kaliya sarpam , Ambarisha who became fearless

with His blessings, and in sloka 20 He prays

similar action to banish fear once for all in

Srirangam and restore it to its original glory, as

sriyam bahulaya prabho sritha vipaksha

munmulaya . Lord's five weapons

(panchayudhas), holding in His hands for our

protection, is mentioned in slokas 11, 21, 22 and 23

In Sri vishnu sahasranamam

Bayakrith bayanasana it is said as Fear and

freedom from fever is only God's blessings. Andal

also quotes in Tiruppavai as 'Thingalum

Athithyanumezhundarpol' as Narayana is capable

of contradictory characters such as sun and

moon,like this fear and freedom from fear. In this sthothram this aspect is quoted in many

slokas. Phrases such as baya vidayino jagathi,kimathra bayaspatham, prathibhayam na

kinchit ,na syath bayam,is found in this entire sthothram. In Slokam 23 he prays that

Thiruvazhi Azhwan in Lord's hand should take over and Dharma is to be re-established in

SrIrangam. In Slokam 24 to 27, prayers for the protection of this divya-kshetram from the

enemiesis is stressed. The concluding lines of Bayam thyajatha pathraithyabithath sa va

kesava . ' Dont fear you will be safe 'reminds famous Srimad Bagavath Gita lines "

mokshayishyami ma sucha" .

25. Srimad Bhagavath Dyana Sobanam

This stothram is with 12 slokas on beauty , fame

and praises of Sri Ranganatha (Azhagiya

manavalan ) . Similar to Tiruppanazhwr's

Amalanathipiran, this is Swamy Desikan's vision

of Sriman narayana on what he enjoys in

Perumal Thirumeni from Thiruvadi to

Thirumudi .In Sloka 1 he gives general titles,

praises and observations on Lord Ranganatha of

Srirangam as antharjothi,

siddanjanam, sinthamani, daivatham

daivathanam .The steps ( Sopaanam) from His

Feet to the Head as , is described in slokas 2 to 9.. Sloka 10 is ashtanga yogam, the combining

all those eight angas (parts of the body). Sloka 11 is on uthsava murthy. His description is

sure to be with all devotees who worship in Srirangam like swamy desikan's experience that

He will be the hearts of all, as What was seen in Rangam in sloka 1 is said to reside in

Desika's heart as . madye rangam mama cha hrudaye varthathe savarotha .In Sloka 11

palasruthi. greatness of Srirangam with more vidwans, rasikas, bakthas is mentioned apart

from His desire to bless all with more devotion.

26. Daya Sathagam

Swamy Desikan is 'Ramanuja Daya pathram' and His excellent composition on Sri

Venkatachalaparthy is this sthothram with 108 slokas. All mercy, and other auspicious

qualities are described elaborately in this. Daya sathakam with 10 sathakams and is like

Thiruvaimozhi in 1102 pasurams in ten pathus.(Tens )

Swamy Desikan's poetic metre is found in every ten slokas which form as one dasagam. Ten

dasagas may be done with the idea of ten avatarams of Mahavishnu. A brief note on

Dasagams is given below.

1.Dasagam 1-slokas 1to 10 - Guruparampara dhyanam - prayers to Azhwars, Maharishis,

Vishwaksenar, Mahalakshmi, Bhoomi,Andal, Thiruvenkatamudayan and the Real character

of Daya.

2.Dasagam 2 slokas 11to20--usefulness in Gnanam and shakthi of Narayana.Daya is acting as

a medicine like mrithsanjeevi, samsara sagaratharini, and dhrushtasthvayaiva karune

(Affection on the very look )

3.Dasagam 3-slokas21to30- Prayers to Acharyas.Method of Acharyas in development of

Bhakthi among devotees.Encomiums of Daya as Karunethvam sa guneshu sarva bhoumi .

4.Dasagam 4-slokas 31to40--Daya's benevolence in prescribed time, Saranagathi to reduce

the sins. Importance of faith in Sriman Narayana is essential.

5.Dasagam 5-Slokaas 41-50-Daya is superior to Narayana. Daya saves all voluntarily, unlike

Narayana who saves only to devotees calling him as Deva sriman disathi karune . Daya is

like a mother with affection and love only on poor, suffering child .

6.Dasagam 6-Slokaas 51-60--Daya's character is to make everybody as a good person and

thinks about the welfare of all. There is nothing more than a pleasure to serve Daya

mentioned as Jagathihitham na nasthavayi

7.Dasagam 7-slokas 61 -70- Dayadevi's forgivining character is excellent one. Taking care

after one's Saranagathi.Excellent narration of upgrading the status to Guha, Kuchela,

sugriva, sabari.

8.Dasagam-slokas 71- 80 -Daya is like a ladder to devotees. She climbs down to devotees with

affection for their eternal life as 10.Dasagam 10-slokas-91-103 -limitless glory of Daya.

Swamy comparing his action of with Kulinmgam a forest bird entering lion's mouth and

eating flesh in its teath ,while it is snoring as anaboKoram kulinga sakuneriva seshtithamcha

, and doing all sins in the midst of remembering as svathina sathva sarani swayamathra

jantho. In slokam 104, Swami Desikan acknowledges the glorious mercy of Sri Venkateswara

in crowning him as "Vedanthaacharya" . He states that he was just an instrument in the

hands of the Lord Venkatasaila natha, in

composing Dhaya sathakam. slokas 105 to

107 is palasruthi. in Concluding sloka he

commits there may be good and bad in this

stotham, but let them go together.

In essence, this sthothram stresses that Lord Sri

Venkateswara is omnipotent,omni present ,

who does everything according to His will,

sarangatha rakshagan, parama purushar, who

can be reached through prapatti, and who will

rush to help all , who offers moksha right here

on this earth. This entire Stothram reminds the

lines in Ramayana, (III 69- 29 30 ) when Tara

seeing manifest before her the invisible , infinite,

invincible changeless lord in all His unfading

splendour . She sees Rama in one who keeps

his senses under control who observed

righteousness not only for his sake but for doing good to others who establishes undiminished

endless reputation who displays , exemplary skill in discriminating right from wrong, good

from evil who exhibits inexhaustible patience and endurance similar to that of the earth even

under provocative situations.

Three more Sthothra rathnams of Swamy Desikan and His other works will be continued

…… dhradam ithi daye thatha swatham vimukthi valaham .

9.Dasagam 9-slokas 81-90--Daya's efforts in Narayana's ten avatharas and the presense of

Venkateswara in10.Dasagam 10-slokas-91-103 -limitless glory of Daya. Swamy comparing his

action of with Kulinmgam a forest bird entering lion's mouth and eating flesh in its teath

,while it is snoring as anaboKoram kulinga sakuneriva seshtithamcha , and doing all sins in

the midst of remembering as svathina sathva sarani swayamathra jantho. In slokam 104,

Swami Desikan acknowledges the glorious mercy of Sri Venkateswara in crowning him as

"Vedanthaacharya" . He states that he was just an instrument in the hands of the Lord

Venkatasaila natha, in composing Dhaya sathakam. slokas 105 to 107 is palasruthi. in

Concluding sloka he commits there may be good and bad in this stotham, but let them go

together.

In essence, this sthothram stresses that Lord Sri Venkateswara is omnipotent,omni present ,

who does everything according to His will, sarangatha rakshagan, parama purushar, who

can be reached through prapatti, and who will rush to help all , who offers moksha right here

on this earth. This entire Stothram reminds the lines in Ramayana, (III 69- 29 30 ) when

Tara seeing manifest before her the invisible , infinite, invincible changeless lord in all His

unfading splendour . She sees Rama in one who keeps his senses under control who observed

righteousness not only for his sake but for doing good to others who establishes undiminished

endless reputation who displays , exemplary skill in discriminating right from wrong, good

from evil who exhibits inexhaustible patience and endurance similar to that of the earth even

under provocative situations.

Three more Sthothra rathnams of Swamy Desikan and His other works will be continued

10.Dasagam 10-slokas-91-103 -limitless glory of Daya. Swamy comparing his action of with

Kulinmgam a forest bird entering lion's mouth and eating flesh in its teath ,while it is snoring

as anaboKoram kulinga sakuneriva seshtithamcha , and doing all sins in the midst of

remembering as svathina sathva sarani swayamathra jantho. In slokam 104, Swami Desikan

acknowledges the glorious mercy of Sri Venkateswara in crowning him as

"Vedanthaacharya" . He states that he was just an instrument in the hands of the Lord

Venkatasaila natha, in composing Dhaya sathakam. slokas 105 to 107 is palasruthi. in

Concluding sloka he commits there may be good and bad in this stotham, but let them go

together.

In essence, this sthothram stresses that Lord Sri Venkateswara is omnipotent,omni present ,

who does everything according to His will, sarangatha rakshagan, parama purushar, who

can be reached through prapatti, and who will rush to help all , who offers moksha right here

on this earth. This entire Stothram reminds the lines in Ramayana, (III 69- 29 30 ) when

Tara seeing manifest before her the invisible , infinite, invincible changeless lord in all His

unfading splendour . She sees Rama in one who keeps his senses under control who observed

righteousness not only for his sake but for doing good to others who establishes undiminished

endless reputation who displays , exemplary skill in discriminating right from wrong, good

from evil who exhibits inexhaustible patience and endurance similar to that of the earth even

under provocative situations.

Three more Sthothra rathnams of Swamy Desikan and His other works will be continued

To be continued.....

Arumbuliyur Jagannathan Rangarajan

PANJANGAM.

FOR THE PERIOD FROM – IYPPASI 23 rd To IYPPASI 29 th.

09-11-2009 MON IYPPASI 23 ASTAMI S POOSAM

10-11-2009 TUE IYPPASI 24 NAVAMI S AYILYAM

11-11-2009 WED IYPPASI 25 DHASAMI S / A MAKAM / POORAM

12-11-2009 THU IYPPASI 26 EKADHASI S / M POORAM / UTHRAM

13-11-2009 FRI IYPPASI 27 DHVADHASI S / A UTHRAM / HASTHAM

14-11-2009 SAT IYPPASI 28 THRIYODHASI M / A HASTHAM / CHITHIRAI.

15-11-2009 SUN IYPPASI 29 CHATHURDHASI S CHITHI / SVATHI.

13-11-2009 – FRI – EKAADHASI.

14-11-2009 – SAT – PRADHOSHAM.

SUBHA DHINANGAL:

09-11-2009 – MON – STAR / POOSAM; LAG /THULAM; TIME : 5.30 TO 6.30 A.M. ( IST ).

15-11-2009 – SUN – STAR / CHITHIRAI; LAG / THULAM; TIME : 5.00 TO 6.30 A.M.

DASAN,

POIGAIADIAN.

SRIVAISHNAVISM

SRIMADH BHAAGAVATHAM.

VERY SOON KRISHNA UNDERSTOOD THIS IS THE WORK OF BRAHMADEVAN.

BHAGAVAN FROM YOGA SAKTHI CREATED ANOTHER SET OF CHILDREN,

COWS ANS & CATTLES AND ENTERED IN THOSE AS “ ANTHARYAAMI “

THEN IN THE EVENING EVERY ODY RETURNED HOME AS USUAL.

MOTHERS DID NOT KNOW THAT THEIR CHILDREN ARE DIFFERENT AND

THEIR ORIGINAL.

NOW THEY STARTED SHOWING MORE CARE TOWARDS THOSE CHILDREN

WITHOUT THEIR KNOWLEDGE.

HOW THEY KNOW THAT WITH IN THEM IS EMPERUMAN HIMSELF.

THIS WAS A ONDERFUL DRAMA PLAYED BY THE LORD.

EVEN BALARAMA DIDN’T KNOW THIS.

BRHAMA WAS SHOCKED TO SEE THE CHILDREN AND THE CATTLES, HE

RUSHED TO THE PLACE WERE HE KEPT THEM.

ALL WERE THERE. BRAHMA COULD NOT UNDERSTAND HOW THIS COULD

HAPPEN.

AGAIN HE CAME TO THE RIVER SIDE AND SAW ALL OF THEM.

ONE YEAR PASSED.

THEN ONLY BRAHMAN REALISED MISTAKE WHEN HE HAPPENED TO SEE

THEM LIKE LORD KRISHNA.

WHEN HE CAME TO SURRENDER AT HIS FEET, THERE WAS ANOTHER

BRAHMA LYING UNDER THE LOTUS FEET OF THE LORD.

HE STARTED WORSHIPPING KRISHNA SAYING “ HEY LORD DUE TO

RAJOGUNA ADIYEN COMMITTED A GREAT MISTAKE PLEASE FORGIVE ME.

I WILL RELEAVE THE ORIGINAL CHILDREN AND THE CATTLES. I WILL NOT

PLAY WITH YOU ONCE AGAIN “

THEN WITH THE PERMISSION OF THE LORD, BRAHMA RETURNED BACK TO

HIS STHYA LOKA.

THE CHILDREN AND THE CATTLES OPEN THEIR EYES AS IF THEY ARE

GETTING UP FROM THEIR BEDS.

NOBODY KNOW THAT ONE YEAR HAD PASSED.

PLEASE WAIT TILL NEXT WEEK.

SRIVAISHNAVISM

PALSUVAI VIRUNDHU.

adiyen dasasya vignaapanam.

"Thiruppaadhukamaala i" a translation of "Sri Padhuka Sahasram" , which adiyen is

posting at http://thiruppul. blogspot. com will be completed tomorrow. Just a 'jamam' was

enough for Swami Desikan to compose it. How many days Sri R.Kesava Iyengar

translated this to Tamil is not known. But "this efficient" needed two years just to type it

and post it in the blog. adiyen started this on October 20th 2007. Had adiyen proceeded

with the original plan of posting one stanza from the original followed by Sri R. Kesava

Iyengar's "Thiruppaadhukamaala i" and another Tamil translation by Akkur swamy and

vyakyanam by HH Nammandavan, each day, how many years adiyen would have been

posting ! (perhaps like "kannittheevu" appearing in Dhina Thanthi)

And from next week adiyen may begin posting another article by sri Kesava Iyengar

himself. adiyen found this one in a book -- rather a "Manjari" like digest -- "Sri

Vaishnavam" published in 1937 by one Sri A. Ranganatha Mudaliar. President, Sri

Parankusa Parakala Ramanujan Ponnadi Sabai, Thiruvallikkeni. The first two paragraphs

are available in the pdf attached.

Adiyen,

Dasan,

Thiruppathi Raguveeradayal

C/O SRIRANGAM SRIMAD

ANDAVAN ASHRAMAM,

THIRUPPULLANI 623532

04567-254242/ /919443301091

http://thiruppul. blogspot. com

http://rajamragu. spaces.live. com

Srimathe Ranga Ramanuja Mahadesikaya Namaha

Srimathe Srinivasa Ramanuja Mahadesikaya Namaha

Srimathe Vedantha Ramanuja Mahadesikaya Namaha

Sri Bhoomineela Padmavathi Naayika Sametha Sri Srinivasa Parabrahmane Namaha

SRIRANGAM SRIMAD ANDAVAN PERIASHRAM

SRI BALAJI MANDIR

PASCHIM TIRUPATHI

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E-mail: ssapsbm@yahoo. com ssapsbm@gmail. com

07-11-2009, SATURDAY BETWEEN 4.00 P.M. AND 9.00 P.M

ANNAKOOT UTHSAVAM

Annakoot is celebrated in observance of the episode in Sri Krishna's childhood, in which He gave

protection to the cowherd clan of Vrindavan from the wrath of Indra and humbled Indra in that

process. The cowherds, their wives, children and cattle jubilantly surrounded Sri Krishna. They

were awed by His superhuman accomplishment and celebrated Sri Krishna's feat with a

sumptuous feast. Thus began the tradition of Annakoot.

Srimad Bhagwatam says :-

"After lifting of the huge Sri Goverdhan Parvat for continuous seven days prior to Diwali, the Lord

put it back on earth & asked the citizens to worship the mountain. Sri Krishanji, then appeared in

two forms. One as Sri Goverdhan hillock itself, i.e., deity to be worshiped and second as resident

to offer food to Him. Thus on this day, the devotees offer their gratitude to Lord Krishna for his

blessings in making their lives complete.

We would like to request all devotees to participate in the same have the blessings of Sri Balaji.

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ஸ்ரீ.உ.வய.பம்வ வசரளத்ரி ஸ்யளநழகள்(பன்ளள் ஆபளதகர்,ஸ்ரீஅவலளிநடம்,பம்வ) டத்தும் ஸ்ரீசுதர்ச னக்ஜம் --- skyaasoori wrote:

ஸ்ரீ பளந சஜனம்

ஸ்ரீ நலள சுதர்ச னக்ஜம்

சர்ய வளக வக்ஷநளர்த்தம்

ஸ்ரீ.உ.வய.பம்வ வசரளத்ரி ஸ்யளநழகள்(பன்ளள் ஆபளதகர்,ஸ்ரீஅவலளிநடம்,பம்வ) டத்தும் ஸ்ரீசுதர்ச னக்ஜம்

வடசறும் இடம்: ஸ்ரீ அவலளி நடம், யசந்த்த

நண்டம், சசம்பூர், பம்வ-400071,சடழவளன்:25280249

From: Dec 1st 2009 to Dec 6th 2009

Morning 8.00 a.m - 10.00 a.m - Sri sudarsana Japam

10.00 a.m - 11.30 a.m - Sri sudarsana Homam ,

Evening - Lord Srisudarsana நளடயதீழ புப்ளடு

6.00 p.m - 7.00 p.m - Sri sudarsana yagnam

7.00 p.m - 8.30 p.m - Cultural Programmes

உன்னளசம்

தளநல் ப்பயச தழகம் "ஸ்ரீ உ.வய.s.Ramakrishnan"

Dec 4th 2009 - Special Programme - Sri Mahalakshmi ygyam & dampathi pooja

Dec 6th 2009 -8.00 a.m - 11.30 a.m- Maha Poornahoothi

All devotees are requested to Participate and be recepients of Lord Sri Maha

sudarsana

DONATIONS ARE ACCEPTED AND CAN BE SENT TO THE ORGANIZER AT THE

FOLLOWING

ADDRESS:

ஸ்ரீ. உ.வய.ளம்வ .வசரளத்ரி ஸ்யளநழகள்

எண்.9,கண்ணகழ சதரு,

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சசன்வ - 600 063

சடழவளன் - 044-22743449

VALMIKI RAMAYANA By Dr. Saroja Ramanujam, M.A.,Ph.D , siromani

Balakanda

12.Rama breaks the bow

Janaka and others, besides Rama and Lakshmana heard the story of Visvamithra and Janaka

praised him.The next day Visvamithra informed Janaka that the princes wished to see the bow of

Siva , which Janaka had and fixed as the veeryasulka for the marriage of his daughter Sita. Janaka

informed Visvamithra that the bow was given to Devaratha , his forefather by the devas. It

belonged to Siva who strung it to attack the devas who supported Daksha when he insulted Siva

and pleased by the entreaty by the devas, Siva gave it to Indra.. Sita, janaka said, was found in the

place where his plough dug the ground when he ploughed the field for doing yaga and was

brought up by him as his daughter. Since she is extraordinary, Janaka decided to give her in

marriage to a valiant hero who could string the bow of Siva

When the kings came to seek the hand of Sita Janaka laid down this condition but none of them

were able to fulfill it and they got angry and conducted the siege of Mithila for one year, but

Janaka was able to defeat them all with the power attained from devas. Janaka ended by saying

that if Rama could string the bow he would have Sita as his bride.Visvamithra told Janaka to show

the bow to Rama. then Janaka ordered the bow to be broght to the court. Thousands of

attendants dragged the cart in which the bow was kept and Janaka said that the bow was

worshipped by him and his ancesters and could not be strung even by devas, asuras or others

and hence it is impossible to do so for a human being.

Janaka told Visvamithra to show the bow to Rama and Visvamithra said "vathsa rAma DHanuH

pasya, Rama my child, see this bow." Rama went near the box in which the bow was kept and

opened it and saw the bow and told Visvamithra by way of getting his permission, "idham

DHanurvaram samsprSAmeeha pANinA; yathnavAmscha bhavishyAmi thOlanE pooraNEpi vA, I

will touch this bow with my hand and then try to move it and string it."

Then after obtaining the permission of the king and the sage, Rama took the bow in his hand with

no effort and stood grasping it in the middle.'leelayA cha DHanurmaDHyE jagrAha vachanAth

munEH,' as if it is a plaything..He srung the bow and put an arrow in the middle of it and pulled

when the bow broke into two. .'ArOpayath sa DHarmAthmA saleelamiva thaDDhanuH;---

thadhbabhanja DHanurmaDHyE naraSreshtO mahAyaSAH,' says Valmiki, implying that it was no

wonder because he was a naraSrEshta and mahAyaSAH, not only he was the best among men,

being the Lord Himself but also acquired great fame already by his exploits in protecting the

yajna of the sage and redeeming Ahalya.

The sound of the bow breaking was so thunderous that except Visvamithra, Janaka and the

princes all the rest fainted with fear.'thasya SabdhO mahAn Aseeth nirghAtha

samanissvanaH;bhoomikampaScha sumahAn parvathasyEva dheeryathaH,' The sound was like

the crash of thunder, like an earthquake and as though a mountain was splitting..

Kamban describes this episode in his own beautiful words.When the bow was brought the people

seeing it commented, 'Sangodu chakkaram tharittha Sengai acchingaEru allanEl idhanai

theenduvAn engu uLan oruvan, this bow can be strung only by Lord Narayana, who wears the

conch and the disc and who is the mighty lion. ' Seeing Rama the wowen thought that if the king

liked this youth he should giive Sita to him in marriage and to stipulate that this young boy should

string the bow of Siva is not right, veLLam aNaitthavan villai edutthu ippiLLai mun ittadhu

pEdhamai.'

Rama walking towards the bow is described by Kamban as 'mAgamadangalum mAl vidaiyum

pon nAgamum nAgamum nANa nadandhAn.' Rama walked in such a way that put to shame the

gait of the mighty lion and the bull and the elephant and with his body that disgraced even the

golden Meru. He took the bow in his hand as though it was a garland extended by the hand of

Sita, 'seethai enum pon choodagavAl vaLai soottida neettum Edu aviz mAlaiidhu ena

edutthAn.' No one saw him take the bow and string it because all they saw was that he took the

bow and it broke.'kaiyAl edutthadhu kandanar ittradhu kEttAr.

The delight of the people on seeing Rama breaking the bow is described by Kamban as.' They

were describing Rama as the son of Dasaratha, one with eyes like lotus 'dhayaradhan pudhalvar

enbar, thAmaraikkaNNan enbar, and that he was not a human but the Lord of the milkyocean

Himself, 'mAnidan allan enbar,.kayalporu kadaluL vaigum kadavuLE' They praised both Rama

and Sita saying that they suited each other. 'nambiyaikkANa nangaikku Ayiram nayanam

vEndum,kombinaikkANum thorum kurisirkumannadhE Am, Sita should have thousand eyes to

see the handsome Rama and likewise he too needed the same to seeher beauty.

Janaka pleased with what happened said Sita who would bring fame to the clan of janakas ( all

the kings in his clan were called janakas, this one was Seeradvaja Janaka) on getting Rama ,the

son of Dasartha as her husband. and also expressed his satisfaction that his promise to give Sita to

one who strings the bow of Siva was fulfilled.

janakAnAm kule keerthim Aharishyathi mE sutha;seethA bharthAram AsAdhya ramam

daSarathAthmajam; mama sathyA prthijnA cha veeryaSulkEthi kouSika.' Then with the

permission of Visvamithra Janaka made arrangements to send messengers to inform Dasaratha

about what happened and to bring him for the marriage.

13.Rama weds Sita-SeethA kalyANam

Dasarata was elated to know about the exploits of Rama and about the marriage proposal.He

started for Mithila with all his retinue and reached Mithila after travelling for four days.Valmiki

says that he ordered his treasures of pearls corals, precious gems and heaps of gold a to be

carried in front This deserves to be noted by the parents of the bridegrooms today! Janaka

welcomed them with due honour and informed Dasaratha that the wedding will take place the

day after their arrival when the yaga will be completed. He said, 'yajnasyAnthE naraSrEshta

vivAham rshisammatham,' indicating that the wedding is of the kind called brAhma, which is

done according to the principles laid down by the vedas.

The marriages are of eight kinds according to Manusmrthi. they are, brAhama, daiva, Arsha,

prAjApathya , gAndharva, Asura, rAkshasa and paiSAcha.

brAhma - This is done when the boy completes his brahmacharya , that is, gurukula vasa and the

parents of the boy approaches the parents of the girl who consent to give their daughter

satisfying themselves about the background and education in vedic lore of the boy . No dowry is

given and no money transaction involved and the bride is given as kanyadhana to the

bridegroom.This is the highest and noblest kind of marriage.

daiva- In this kind of marriage when the girl cannot get a suitable bridegroom the parents, after

waiting for a reasonable period, go to yajnasalas to find a priest to marry their daughter,who is

decked with ornaments This is considered to be inferior because the girl's parents go on, looking

for a suitable match instead of viceversa.

Arsha - A girl is married to a sage after exchanging two

cows for the girl.This is because neither the parents

of the girl nor the sage could affor a better kind of

marriage. This is even inferior to the previous one

because of the exchange of cows as the sasthra does

not consider any marriage involving money or material

transactions as noble.

prAjapathya- similar to brAhma but the parents of

the girl go in search of bridegroom unlike the

latter.

gAndharva- Similar to the love marriages of today where the girl and boy get married secretly

without the consent of the parents. Typical example of this kind is that of Sakuntala and

Dushyanyha.

Asura - When the groom is not at all suitable for the bride but gives a lot of wealth and to the

bride's parents and get married . it is more or less like buying the girl.

rAkshasa-where the bridegroom fights and carries away the bride and persuads her to marry him,

often with the concent of the bride as in the case of Rukmini and Krishna or that of Prthvirakj and

Samyuktha of recent times.

pAisacha-The bride is taken against her will and is forced to marry.This was not sanctioned as per

the sastras.

The reply of Dasaratha to Janaka was classic.Valmiki calls him vAkyaviDHAm SrEshtah, the best of

the speakers. Dasaratha said 'prathigrahO dhAthrvasah Srutham Ethath mayA purA;yaTHA

vakshyasi Dharmajna thathkarishyAmahe vayam,' The meaning of the sloka is this: The gift

depends on the giver, which is a well known fact and hence Dasaratha agrees to do as Janaka

says because he is the dhAthA, the giver of kanyAdhAna while Dasaratha is the one who

receives, and therfore has to go according to the wishes of the giver. This idea should also be

noted by the parents of the bridegroom nowadays.

Then Vasishta related the glory of ikshvakuvasmsa and Janaka stated the greatness of his vamsa

and they agreed on the marriage whcih is like nischayathartha of modern times.

The day of the marriage dawned. Janaka offered to give his daughter UrmiLa to Lakshmana and

Visvamithra suggested that the daughters of his brother Kusadvaja, Mandavi and Sruthakirthi

may be given in marriage to bharatha and sathrugna to which Janaka agreed with delight.

Vasishta was requested by Janaka to conduct the marriage and he did so with Sathanandha and

Visvamithra. Valmiki describes in such detail, all the rituals done before and during marriage, that

we can learn about them from Ramayana. The muhurtha was set on the day of the star utthara in

phalguna , that is , panguni utthiram, which day has become important for so many other reasons

since then.

Sita, beautifully adorned, was brought to the marriage hall, and here is one of the places where

Valmiki the poet has overtaken Valmiki the sage.

thathasseethAm samAneeya sarvAbharaNa bhooshithAm

padhmAm padhmaviyukthAm vai kESavAnkachyuthAm iva

vidhyuthprabhAm viSAlAksheem snigdhakunchithamoorDhajAm

hamsAnkithEna kshoumENa kimchith peethEna samvrthAm

vAsithEnOtthareeyENa surakthEna susamvrthAm ( VR.BK.73.30)

Sita was adorned with all ornaments, wearing red uppercloth which fully covered her and also

covered with a veil of silk slightly yellow decorated with swans. She looked like Lakshmi who has

left her lotus and slipped from the lap of Vishnu.She shines like lightning and has large

eyesbeautiful curly hair.

Kamban describes the arrival of Sita in his own inimitable style.

ponnin oLi poovin veRi sAndhu podhi seetham,

minninezil , annavaL tham mEni oLi mAna

annamum arambaiyarum Ar amizdhum nANa

sittridai nudanga oLir seeradi peyarndhAL

She was shining like gold,with sweet smell of flowers, and cool with the sandal paste, her lutre

that of lightening and she put to shame the apsara damsels and the swans with her gait.

The beauty of this verse consisits in the rhythm of the words which is in kanta nadai which when

recited even without music sounds like the beautiful walkof Sita. As compared with this the verse

in same rhythm is used to describe the gait of surpanakha but the alliteration was such that it

portrays the deceitful behaviour of the rakshasi in disguise.We shall see this when we come to

that part of the story.(MaduraiTNSeshagopalan explained this in his harikatha on

Kambaramayana and also sang the two verses in kanta nadai to the delight of the rasikas which

sounded different as suited to the different contexts.)

Janaka placed Sita in front of Rama before fire and said the famous lines which are repeated till

today in marriages.

iyam seetha mamasuthA sahaDHarmacharee thava.

pratheeccha chainAm bhadhram thE pANim grhNeeshva pANinA

This sloka is explained by commentators elaborately.

iyam - this Seetha.

1. who is wellknown not only for her beauty but also because of her mode of manifestation.

Seetha means the edge of the plough and she was called Seetha because she appeared from the

earth when the tip of the plough touched the ground where she was.Being ayonija , not born

from the womb she shines with her special atteributes natural to her.

2. She is like lightning and could not be seen with normal eyes and hence see her well.

3. Rama as Narayana has been separated from Seetha, Lakshmi, for long and therefore he would

have been seeing her everywhere even when she is not there. Hence he was told that Seetha is

here.

4. She also, like Rama, acts like a human being but has taken the incarnation for the sake of

Rama only.

5.She has come to Janaka because of much penance in order to be given to Rama in kanyadhana.

Mama suthA - my daughter.Janaka is a rajarshi. and being his daughter is a testimonial for Seetha

. This adjective is the predecessor of the next.

sahadharamacharee thava- She will be a fit companion for you in all your pursuits, both yoga and

bhoga.For instance Seetha proved to be a sahdharmacharee in showing mercy like Rama , if not

more than Rama, who accepted VibheeshaNa who was faultless, while she showed mercy even

to those who wronged against her in Asokavana , by saying 'na kaschith nAparAdhyathi, who has

not done something wrong ever.' Rama narrated the story of the doves to illustrate his

saranagathi dharma and likewise Seetha told Hanuman the story of the bear and the tiger.(VR-YK)

pratheeccha chainAm- Take her . She actually belonged to Rama and hence Janaka says "take her

" and not "I give her to you."

bhadhram thE- May you be auspicious by marrying her. It is a mangalASAsanam to ward off evil

eyes as the couple are extraordinarily suited to each other.These words occur very often in

Valmikiramayana. Being a sage he bestows benediction to the characters and through them to

the readers.

pANim grhneeshva pANina- take her by hand. By this Janaka denotes his approval as her

father.This also denotes that the marriage is a brAhma one with the consent of the parents.

Janaka gave away Seetha by pouring water purified by manthra in the hand of Rama by way of

kanyadhana, saying 'pathivrathA mahAbhAgA chAyA iva anugthA thava.' These words, meaning

that she is chaste and fortunate and will follow you like shadow.are indicative of her following

Rama to the forest later. She reminds this to Rama and says that she has to go with him as per the

orders of the elders.(VR-AK)

SRIVAISHNAVISM

DVIYA PRABHANDHA PAASURANGAL.

KULASEKARA AZHWAR’S PERUMAL

THIRUMOZHI.

THIRUMOZHI – V. PAASURAM – 7 .

eththanaiyum vAn marandha kAlaththum painkoozhgal

miththezhundha mAmugilE pArththirukkum mattravaipOl

meiththuyar veettAvidilum vittruvakottammA !

siththam miga unpAlE vaippan adiyEnE.

.

SRIVAISHNA VISM

CHAPTER - 1. SLOKAs - 12 & 13.

thasya sanjanayanyaharsham kuruvridhdha: pithAmaha: I

sinhanAdham vinadhyOchai: sankam dhadhmau prathApavAn II

THEN BHEESHMA, THE GREAT VALIENT GRANDSIRE OF THE

KURU DYNASTY, THE GRANDFATHER OF THE FIGHTERS BLEW

HIS CONCHSHELL VERY LOUDLY, MAKING A SOUND LIKE THE

ROAR OF A LION, GIVING DHURYODHANA JOY.

thatha: sankhAascha bhEryascha panavAnakagOmukhA : I

sahasaivAbhyahanyantha sa sabhdhasthumulOabhavath II

AFTER THAT, THE CONCHSHELLS, DRUMS, BUGLES,

TRUMPETS AND HORNS WERE ALL SUDDENLY SOUNDED, AND

THE COMBINED SOUND WAS TUMULTUOUS.

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

SRIVAISHNAVISM

1. AMONG THE AZHVAAR’S ONE AZHVAR WAS A KING :

A. PERIyAZHVAR B. POIGAI. C. KULASEKARAR D.

THONDARADIPODI.

2. AMONG THEM ONE IS NOT A KRISHNA BHAKTHAI :

A. RADHAi. B. ANDAL C. MEERA. D. REVATHI

3. ONE IS NOT A PERUMAL VAAHANAM :

A. GARUDAN. B. RISHABAM C. HAMSAM D. KUDHIRAI ( HORSE ).

4. ONE IS NOT TO BE SEEN IN PERUMA;L TEMPLE. :

A. SANDIKESVARAR B. GARUDAN C. GAJANANAN. D. VISHVAKSENAR.

5. ONE WILL NOT MATCH WITH OTHER THREE NAMES :

A. SAMPROKSHANAM B. KUDAMUZHUKKU. C. thEERTHAVAARI. D.

KUMBAABHISHEKAM.

6. One is not a SISHYA OF DRONA:

A. EKALAIVAN. B. KARNAN. C. ARJUNAN. D. DURYODHANAN.

7. ONE IS NOT INCLUDED IN DHASAVATHAR. :

A HAYAGREEVAR. B. KOORMA C. BALARAMA D.VARAKAM 8. One is not A river :

A. kaveri. B. yamuna. C. krishna. D. swami pushkarani

9. ONE IS NOT EMPERUMAN’S WEAPON :

10 gadhai. B. bow C. soolam D. chakram.

10. In one hill lord venkatesvara is not to be appeared :

A pazhmudhir B. vengadam C. thiruvannamalai D. malaioyyavur.

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

ANSWERS FOR LAST WEEK JUMBLE :

DRAUPADHI ; HIMAVATHI ; AHALYA ; YAMUNA ; ANDAL ; SAVITHRI ; ANUSUYA ;

THARA HARIPRIYA ; ARUNDHATHI ; KAUSALYA ; ANJANA ; MANDODHARI .

D H A Y A S A T H A K A M.

DASAN,

POIGAIADIAN.

WANTED BRIDEGROOM. *******************************

. Respected Swamy,

I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving

messages through matrimonial, is very useful.

I saw a msg of 09.08.2009 issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia

as P.G.Lecuturer........we do not see the contact person and telephone no. Kindly obtain the same

and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation,

Bangalore.

Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue.

Thanks for lot.

Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu

Star : Moolam - 2 padham

Gothram : Athreya

Educational Qualification : M.A. Phd

Date of Birth : 05.04.1972

Thengalai - They belong to Karappangadu near Mannargudi

Contact Telephone No.044-28447455 (or) 044-28442645

Working in : Oracle Corporation, Bangalore.

Adiyen Ramanuja Dasan

S.THIRUNARAYANAN of Karappangadu Respected Swamy,

I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving

messages through matrimonial, is very useful.

I saw a msg of 09.08.2009 issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia

as P.G.Lecuturer........we do not see the contact person and telephone no. Kindly obtain the same

and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation,

Bangalore.

Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue.

Thanks for lot.

Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu

Star : Moolam - 2 padham

Gothram : Athreya

Educational Qualification : M.A. Phd

Date of Birth : 05.04.1972

Thengalai - They belong to Karappangadu near Mannargudi

Contact Telephone No.044-28447455 (or) 044-28442645

Working in : Oracle Corporation, Bangalore.

Adiyen Ramanuja Dasan

S.THIRUNARAYANAN of Karappangadu

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

WANTED BRIDE.

Jai Sriman Narayana

We are looking for an alliance for my son. We are settled in USA and he is born and brought up

here. He has a blend of Indian and Western culture. He follows Indian culture and we are

Iyengars. He got married (arranged marriage) in 2006 but got divorced . Following are the info:

Name : Sathyan, Punarpoosam, mithuna rasi, Athreya gothram

DOB:10/19/81, POB: New York,

Education: has a doctrate in pharmacy and a doctrate in Judiciary

practicing as a lawyer in a law firm

If yu need more info pls contact us at thiruvadi_thiruvadi@yahoo.co.in

Sathyan's father

Vijay

SRIVATSAM VADAGALAI APRIL 80 BORN TIRUVONAM BSc (NAUTICAL SCIENCE) MBA( ISB

HEDARABAD) EMPLOYED IN DELHI(GURGAON) CONTACT PHONE NO 011 26591912,26581573

CELL 09789540142.

EMAIL: sviraraghavan@gmail.com

K V Srinivasan

20 NORTH AVENUE

IIT CAMPUS

NEW DELHI 110016

PH 011 26581573, 26591912

CELL 09789540142

SRIRANGAM TEL NO 0431 2437173.

Wanted Suitable Bride for Thengalai, Vadhoola Gothram, Thiruvadhirai

Nakshathram, boy of age 25 yrs (12-3-1984). Computer Progr. Engineer,

employed and also has his own business here and abroad. Please contact

Saranathan Srinivasan at, srisara15@yahoo.com or sarasri@gmail.com or

on 876 458 5952, Jamaica (W.I) for further details. With best regards,

Saranathan.

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

Doddaachariar. During the course of writing about Sri VaradarAja Sthavam of Swamy KurEsar, adiyEn

came across the text of the five slOkams (Varadaraaja Panchakam) composed by

MahAchAryaa / DhoddayAchAryA (1509-1591 C.E) in Sri VaradarAja GuNAmrutha

Vaibhavam monograph. adiyEn will write a brief commentary on this Panchakam. It is a

combination of the celebration of the Lord's GarudOthsavam and a salutation to the

exalted doctrines of Bhagavath RaamAnuja SiddhAntham. This great AchAryan, who

wrote a scholarly commentary on Swamy Desikan's SathadhUshaNi (VyAkhyA-

ChanDamAruthaa) was a native of ChoLa Simhapuram - GhatikAchalam, which is known

today as Sholingur, one of the 108 dhivya dEsams. His father's name was also

MahAchArya (VaathUla MahAchAryaa).

The Junior MahAchAryaa was a contemporary of Pancha-matha-Bhanjana Thaatha

Desikan, the father of Koti Kanyaa DhAnam, Sri Lakshmi KumAra Thaatha Desikan, Sri

RangarAmAnuja Muni the Sixth Jeeyar of AhObila Matam, Shashta ParAnkusa

YathIndhra MahA Desikan (AasthAnam 1499-1513C.E) and Appayya Dikshithar, who

wrote a commentary on Swamy Desikan's YaadhavAbhyudayam.

Sri DhoddAchAryA was a great bhakthar of Lord VaradarAja PerumAL of Kaanchipuram.

He used to attend regularly the annual VaikAsi Garuda Sevai of Lord

VaradarAjan/DevarAja PerumAL. On one particular year, he was not well to attend the

GarudOthsavam at Kaanchi and felt very bad about his misfortune. He stood near the

temple tank of TakkAn KuLam of ChOLa Simha puram and visualized the great Garuda

Sevai of the Lord at Kaanchi (maanaseekam) and composed five beautiful slOkams,

which are known today as Sri DevarAja Panchakam. He longed for the Lord's sevai and

these outpourings were a direct result.

The Lord of Kaanchi did not let His Bhakthan down. He appeared before DhoddAchAryA

on the back of Garudan at ChOLa Simha Puram and made His sishyan's heart filled with

bliss. The evidence of this recent day leelai of Lord VaradarAjan is preserved in the form

of an archai at Takkan KuLam of ShOlingar in the form of GajEndhra Varadan.

GarudArooDa Lord came with the speed of GajEndra Varadhan to the side of His

bhakthan, who was sorrowing over His inability to have the bhAgyam of the Lord's

darsanam on Garuda Sevai day due to old age. Such is the mercy of the PeraruLALan!

Even today, on VaikAsi GarudOthsavam day, there is a tradition known as DhoddAchArya

Sevai, when the archakAs hide Lord VaradarAjan at the western gate for a short time with

two umbrellas just before He leaves the Temple and reserve that occasion for granting

His sevai to DhoddAchArya. The mangaLAratthi takes place thereafter to the

accompaniment of the loud salutations of the assembled bhakthAs and the Lord proceeds

on His fastpaced journey on the back of Veda Svaroopi, Garudan.

DoddAchArya composed these five slOkams based on his sweet memories of Lord

VaradarAjan's Garuda Sevai in previous years. He was nostalgically remembering about

those Garuda Sevais and brought those scenes before His mind's eye as he composed

this Panchakam.

By : villiampakkam sri. Govindarajan swamigal

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

SRIVAISHN AVISM

Blessings and destiny Dithi, the wife of sage Kasyapa, seeks her husband’s favours during the twilight hours of Pradosha. He warns her not to seek gratification at such a

time, but she insists on it. Kasyapa then curses her and says that she will bear two sons, both of whom will be asuras. The sons resulting from that inauspicious union are Hiranyaksha and Hiranyakasipu. Alarmed that her desire has resulted in such sons, Dithi prays for pardon and a remedy. Kasyapa says that her grandson will be a pious man, and that he will see Lord Narayana Himself. Thus Hiranyakasipu’s son Prahlada was blessed by his grandfather, even before he was born, said V.S. Karunakarachariar. When Kayadhu, Hiranyakasipu’s wife is pregnant with Prahlada, Narada takes her to

his hermitage. She prays to Narada that he grant her a boon. Her request is that she will not deliver her child until her husband gets back. Narada grants her the boon. In this case, Narada’s promise would ensure the safety of a child that would head the galaxy of Vishnu bhaktas. So his granting of the wish would have no adverse consequences. But the danger of granting every boon that is sought can be seen in the case of Hiranyakasipu himself. He asked Lord Brahma for many things and was granted the wishes. Narayana,

when He took the Narasimha avatara, was dutybound to honour the commitments made by Brahma to Hiranyakasipu.

Narayana always honours the words of righteous people who worship Him. So it behoves of a bhakta not to grant boons recklessly. The Lord will be put in a quandary if one blesses someone and says that all his desires will be fulfilled. Suppose the recipient of the blessing is undeserving of something, what should the Lord do? Should He let Karma take its course, which would be the right thing to do? Or should He see that His devotee’s words of blessing are

fulfilled, even if the recipient is undeserving of such blessings?

So, if one is righteous one should not offer such blessings and put the Lord in a dilemma. If one is not righteous, there is no point anyway in making such wild promises, because the Lord will not honour the words

COURTESY :

DATED: NOV 03, 2009.