srivaishnavism dt 04 04 10 by 2X0Z9Gt

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									            NAMO BHAGAVATHE VISHVAK SENAYA NAMA :




               SRIVAISHNAVISM
     No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.
  வைணைனாக ைாழ்ந்திட நாமும் ைிவைந்திடுவைாம் ,
   வைணைத்வதக் காத்திட நாளும் உவைத்திடுவைாம்.

                        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 நமமோ பகவமே விஷ்வக்மேநோய நம:




              ஸ்ரீவவஷ்ணவிேம்
              வவணவர்களுக்கோன ஒமே வோேப் பத்ேிவக.


              வவணவ – அர்த்ேபஞ்சகம் –
                     குறள்வடிவில்.

 ( வவணவன் என்ற சசோல்லிற்கு அர்த்ேம்
 ஐந்து குறட்போக்களில் சசோல்லபடுகிறது )



1.     சேய்வத்துள் சேய்வம் பேசேய்வம் நோேோயணவனமய
       சேய்வசமனப் மபோற்றுபவன் வவணவன் .

2.     எல்லோ உயிர்கவளயும் ேன்னுயிர் மபோல் மபணுபவமன

       எல்லோரிலும் சோலச்சிறந்ே வவணவன் .

3.     உடுக்வக இழந்ேவன் வகமபோல் மற்றவர்களின்

      இடுக்கண் கவளபவமன வவணவன் .

4.                             ீ
       மது, புலோல் நீக்கி சோத்வக உணவிவனத் ேவிே மவறு

       எதுவும் விரும்போேவமன வவணவன் .

5.     சேய்வத்ேினும் மமலோனவன் ேம்ஆச்சோர்யமனசயன

       சமய்யோக வோழ்பவமன வவணவன் .

     ேோேன்,

     சபோய்வகயடியோன்.
             ஓம் நமமோ பகவமே விஷ்வக்மேநோய நம :




            ஸ்ரீவவஷ்ணவிேம்

                   வகங்கர்ய சபோ.
  அலுவலகம் : FLAT -A-4, 5, சவங்கமேஷ் நகர் பிேேோன சோவல ,
 விருகம்போக்கம் , சசன்வன – 600 092. – சேோவலமபசி 044 – 2377
                               1390.

               ேவலவர் : ேிரு. சபோய்வகயடியோன்

      உபேவலவர் : ேிரு. V.C. மகோவிந்ேேோஜன்     கோரியேரிசி :
      ஸ்ரீேேஸ்ரீநிவோசன்    சபோருளோளர் : ேிரு. A.J. ங்கேோஜன்

அன்புள்ள பக்தர்களுக்கு,

     உலககங்கிலுமுள்ள வைணை இவளஞர்களுக்கு, வைணை
      தத்துைங்கவளயும், ககாள்வககவளயும் ைிளக்கமாக எடுத்துக்
      கூறி அைர்கவள நல்ைைி படுத்துைது,

     நம் ஸ்ரீவைஷ்ணைிஸம் பத்திரிவகயில் கைளிைந்த தமிழ்,
      ஆங்கில கட்டுவைகள் மற்றும் கைிவதகவள புத்தகங்களாக
      கைளியிட்டு அைற்வற நம் அங்கத்தினர்களுக்கு இலைசமாக
      ைைங்குைது.

     உலக அவமதிக்காகவும், அங்கத்தினர்களின் குடும்ப
      நலனிற்காகவும் வ      ாமங்கள், யாகங்கள் நடத்துைது. அல்லது
      மற்றைர் நடத்துபைற்றில் பங்குகபறுைது.

     உலககங்கிலும் நவடகபறும் இலைச வைத, ப்ைபந்த,
      வதாத்திைப்பாட ைகுப்புகள் பற்றிய தகைல்கவள யா        ூ
      க்ரூப்கள் மற்றும் நம் ஸ்ரீவைஷ்ணைிஸம் இதழ் மூலம்
      ப்ைபலப்படுத்துைது.
         உலககங்கிலும் உள்ள வைணைத் திருவகாயில்களில்
          நவடகபறும் சம்ப்வைாக்ஷணம், ப்ைஹ்வமாத்ஸைம், இதை
          ைிைாக்கள் பற்றிய தகைல்கவள கைளியிடுைது.

         வைணை கபரியைர்களால் நடத்தப்படும் காலவக்ஷபம்,
          உபந்யாஸங்கள் பற்றிய கசய்திகவள கதரிைிப்பது.

         பாைவடந்த வைணைக்வகாயில்கவள புதிப்பிக்க நிதி
          திைட்டுைது. அல்லது அதுவபான்ற வகங்கர்யங்கள்
          கசய்பைர்கவள ஊக்குைிப்பது வபான்ற பல, பல நல்ல
          காரியங்கவள நடத்த இருக்கின்வறாம்.                        இைற்றிர்கு கபாருள்
          உதைி வதவை படுைதால் தாங்கள் இந்த வகங்கர்ய சபாைில்
          ஆயுள் அங்கத்தினர்களா வசர்ந்து எங்களுடன் பணியாற்ற
          அவைக்கின்வறாம்.

   ஆயுள் அங்கத்தினைாக ( இந்தியாைில் ) : ரூபாய் 1000/-
   கைளிநாட்டினருக்கு : 100 அகமரிக்க டாலர்கள்.                            வமற்கூறிய
   கதாவகவய கசன்வனயில் கசலுத்தக்கூடிய ைங்கி
   கசக்குகளாகவைா இல்வல ைங்கி ட்ைாப்டுகளாகவைா திரு. A.J.
   ைங்கைாஜன் என்ற கபயருக்கு எடுத்து நம் அலுைலக
   ைிலாசத்திற்கு,திரு. A.J. ைங்கைாஜன் கபயரில் அனுப்பி
   வைக்குமாறு தாழ்வமயுடன் வகட்டுக்ககாள்கிவறன்.
   என்றும் உங்கள்,

   தாஸன்,

   கபாய்வகயடியான்.




   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.


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

               Chennai 600 092 India (Ph 044 2377 1390 )

                          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 of Vaishnavite
       Temples.
      Kaalakshepams / Upanyaasams by Vaishnavite Scholars.
      Appeal for renovation of poor Vaishnavite Temples

   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 a
very very bad shape and requires major renovation.
The total cost is
expected 6to be over Rs. 5 lakhs. All devotees are
requested to help
in rebuilding the temple . Contributions may Be made
by con5tact56ing
Mr. Anantapadmachariar (Upanyasakar)
Chellappa
கத்ரு,ஒருநாள் ைிநவதயிடம் இந்த வகள்ைிவய வகட்டதுடன், வபாட்டியில்
வதாற்றைர் மற்றைருக்கு அடிவமயாக வைண்டும் என்ற நிபந்தவனவயயும்
ைிதித்தாள்.    கைளுத்தகதல்லாம் பால் என்று நிவனக்கும் ைிநவதயும்
குதிவையின் ைால் கைள்வளவய எனறாள்.              ஆனால் இவத கத்ரு, மறுத்த-
துடன் நில்லாமல் தன் மகன்களில் கறுப்பு நிறம் ககாண்ட கார்வகாடகன் என்ற
பாம்வப மறுநாள் உச்வசஸ்ைஸின் ைாவல சுற்றிக்ககாள்ளச்கசான்-னாள்.
அைனும் அதுவபாலவை குதிவை ைானில் ைலம் ைரும்வபாது கசய்ய, ைிநவத
தன் வதால்ைிவய ஒப்புக்ககாண்டு சவகாதரிக்கு அடிவம-யாகி அைளுக்கு
பணிைிவடகள் கசய்ய ஆைம்பித்தாள்.

இது முதலில் கருடனுக்குத் கதரியாது.        அைன் ைளர்ந்ததும், இந்த ைிஷயத்வத
அறிந்து, தன் மாற்ைான்தாயான கத்ருைிடம் கசன்று தன் தாயின் அடிவமத்தவள
நீங்க என்ன கசய்யவைண்டுகமன்று வகட்க, அைளும் ைாய் கூசாமல்,
வதைவலாகத்திலுள்ள அமுத கலசத்வதக் ககாண்டு ைந்து தைவைண்டுகமன்றாள்.
                                       ீ
அைளுக்கு எப்படித் கதரியும் வைநவதயனின் ைைம்.

                                      கருடனும் வதை-வலாக-த்திலிருந்து
                                      அமுதகலசத்வதக்ககாண்டு ைந்த கவத-
                                      வயதான் நாம் ணுன்வப அறிவைாவம !.

                                      ைிடுைானா கருடன் ?.தன்மாற்றான் தாயின்
                                      பிள்வளகளான ஸர்ப்பங்கவள கடித்துக்
                                      குதற ஆைம்பித்தான்.    அைர்கள் நடுநடுங்கி
                                      ஓட ஆைம்பித்தனர்.     சுபர்ணனும்
அைர்கவள ைிடாமல் துைத்திக் ககால்ல முயன்றான்.           பிறகு பிைம்மன் வபான்ற
வதைர்களின் வைண்டுவகாவள மதித்து, சூரிய பகைானின் வதர்லகானாக
ைிளங்கும் பாம்பு, பைமசிைன் கழுத்தில் ஆபைணமாகத் திகழும் பாம்பு, ஸ்ரீமந்
நாைாயணனின் படுக்வகயாக இருக்கும் ஆதிவசஷன், வமலும் சில பாம்புகவளக்
ககால்லாமல் ைிட்டதுடன், சில பாம்புகவளத் தன் உடலில் ஆபைணங்களாக
அணிந்து ககாண்டாைாம்.      எப்படி ?.

ஆதிவசஷனும், குளிகனும் இடது, ைலது வக கங்கணங்களாகவும்; ைாசுகிவய
பூணுலாகவும்;      தக்ஷவன அவைஞாணாகவும்; கார்வகாடகவன ஆைமாகவும்;
பத்ம, ம       ாபத்மர்கவள இடது, ைலது காதுகளில் குண்ட-லங்களாகவும்; சங்க
பாலவன கிரீடமாகவும் அணிந்து ககாண்டு திகழ்கிறார்.

                                                                    கதாடரும்....

                                        -5-
      II Saint ThyagarAja's Gowlai Pancharathnam               II

                                 Lord 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 I
sOham 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 maam
janitha 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 I
Swamin 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 vartha
brami nimajjantham I
Jananee sthanandhayamiva maam
uddrudhya 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 I
samsAra sAgara nimagnamanantha dheenam
uddharthumarhasi HarE ! PurushOtthamOsi II
( anvayam ) :hEh Bhagavn ! VishNO ! sathvam anAthE mayi
krupaam kuru , praseedha ! hEh HarE ! anantha tvam parama
kAruNika: 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 nithyam
japathu japathu chitham Raama pAdhAravindham I
namathu namathu dEham santhatham Ramachandram
na 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 I
anyadh 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 I
BharthrurAsryaNE pUrvam svayam PurushakArathAm II

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

mukthAnAm bhoga vrudhyartham sowndharyAdhi vivardhineem I
AakAra thraya sampannAm aravindha nivAsineem II
asEsha 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 abhirakshaNArtham
Rangesvarasya 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 prajAnAm
SrEyOmUrthim 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 sahachareem
eiykamathyOpapannAm

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 PurushakAram
to 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 I
Hastheesa 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 sEyuda
koRaku dhanamula kalikina manujula pokaDi yaarjinjina
paikamula 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 balku
pOti 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 yanuchu
sahdA 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 siRRinbham
paaviyEnaippala nee kAtti paduppAyO ?
thAvi vaiyamm konda tatanthAmaraikatkE
koovikkoLLum 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 SaraNam
Sri 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 vEdhikapai
sakala leelA vinOdhuni paramAthmuni Sri Raamuni
paadhamulanu , 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 CharaNam
dhrushtiki sArambhagu lalanA sadhanArbhaga
sEnAmitha dhanAdhulanu dEva dEva ! nEra
nammithini ghAkanu padhAbhja bhajnambhu
marachina ( 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 kavizhndurippan
tozhuvanEnai 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 sucheenAm
yukthAnAm 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: I
nrusamsa: 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 charaNam
sathulakai konnALLsthikai sathlakai konnALLu
dhanathatulakai dhirigithi nayya , ThyagarAjAptha
yituvamDi ( 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 vEdhee
na 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 I
apahAya RaghUdhvaham anyamaham
na kathanchana kanchana jAthu bhajE II

Sadhguru ThayagarAja SwamigaL ThiruvadigaLE SaraNam
AzhwAr AchAryAL ThiruvadigaLE SaraNam
Oppiliappan 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.

So I would like to have him on Air with his New Year wishes or on Ramnavami ,for one to 2 mintues on Air
here.

That can be done by skyping at 3-30 a.m from there, Saturday morning, My skype name is usha.narayan50.

Expecting a reply.

Adiyen

Usha Narayan


ABOUT OUR MAGAZINE :
I would appreciate if you keep continuing the basic teachings and living as a Srivishnava.

Sri Ramanuja Dasan

Honganour Srinivasarangachar Krishna.

Respected swamin,
Adyen would like to subscribe to this wonderful internet magazine and would like to
know how to proceed on this.
I understand it is a weekly one which will enlighten me .
dasan sadagopan.
*************************************************************************
அன்புள்ள வோசகர்களுக்கு,

அவனத்து போேோட்டுகளும் அந்ே எம்சபருமோனுக்மக.

நன்றி,
                  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”.
             srivaishnavism


          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 :




srivaishnavism@yahoo.com
                   SRIVAISHNAVISM




My son C. KAUSHIK , KOUSIKA GOTHRAM, PUNARVASU NAKSHATRAM, AGE 19, is a slow learner
studying through National open schooling. Doing his 10th standard . only one paper Economics/
he has to clear.
Kindly pray for his pass in Economics.
His exam is on 17th April 2010. His future lies in this pass .
kindly pray for his sucess.
 adiyen
dasan
rajalakshmi.

Gothram            :    Naithruva kashyapa Gothram
Nakshatram         :    Sathayam
Name               :    Srinivasa Raghavan
Cause for prayer   :     marriage getting delayed due to educational qualification and
                        economical situation like low salary (not upto what the girl's
                        familys' expectations. and so this affects my second son's
                        marriage too.

       Thank you,
        Yours,
   S.R. Padmanabhan
      31-03-10

Adiyen Dasan.
Namaskaram. Uththamamana Kaingkaryam.
My name is Narasimhan. Aged 48. Vathoola Gothram, Pooradam Nakshathram.
I am suffering with some stomac problem and nervous problem for the past 2 years. loosing
memory. Can you pray for my health?
Dasan.

Dear Swamin,
Thank you very much for your service. Kindly pray for my brother, S.Rajaraman, Srivatsa Gothram,
Pura Nakshathiram for his employment problem. Kindly pray for his rentention in the present
employment.

Adiyen
srithar
Gothram : BALA GOTHRAM
NAKCHATRAM : MAKAM
NAME : N.S. MURALIDHARAN
ADIYEN SON . HE IS NOT GETTING ANY JOB AND HE IS MARRIED AGE 36 HIS WIFE IS
PRAGNANT. PRAY FOR HIM TO GET A JOB AND FOR HER TO GET GOOD BIRTH AND FOR THAT
CHILD TO LIVE AND LEAD SRI VAISHNAVAM

N. Selvarangan


THRO’ SMS :

GOTHRAM : SRIVATHSA GOTHRAM,

STAR : UTHRAADAM.

RAASI : DHANUR.

NAME : RAJAGOPALAN.

Dear swamin

adiyen giving my details

GOTHRAM : YEDUTLA
NAKSHATHIRAM : AYILYAM
RASI               ; KADAGAM
NAME              : KRISHNARAJ P.R.
kndly pray for adiyen's and family good health.
thanks a lot
adiyen
KRISHNARAJ P.R.

Respected Poigaiadiyan Sir,,

My Name is : R VARADARAJAN
Gothram     : SHADAMARSHANAM
Nakshatram : MOOLAM

I am employed by a small firm engaged in Exports. Based on some communication received by me
I had influenced my owner to venture into a new business opportunity. The business opportunity
turned out to be a bogus one and the company lost substantial money. Although the owner has
never accused me of anything, I had contributed a portion of the loss from my Savings ,made over
the years, as the funds lost were substrantial and the company was hard pressed for funds. The
owner accepted the funds from me and assured to return the same in due course.

Unfortunately there has been no progress and I am feeling financially insecure - besides being
guilty of causing the loss to the business.
Please could you Pray for me in this regard.
With respects,--
R.Varadarajan
Mobile 91 984 043 6570


PLEASE SEND YOUR GRIEVANCES TO.
srivaishnavism@yahoo.com

Adiyen will pray for you.
***********************************************************
   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
                     SRIVAISHNAVISM
                               PANJANGAM.
   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.

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

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.

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

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 RAMAYANA
                     By 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 arrives
When 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 a
rmed 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 pro
gressed 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 Smaranam
Asuri Lakshminarasimhan Sridhar
Cell: 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
             SRIVAISHNAVISM
                         DO 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 )
                             XXXXXXXXXXXX

                    ( 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 watched
and requested that his daughter's alliance may also be inserted. I
shall be highly obliged if you could publish her details as well in
the coming issue:

Sow Jayshree d/o Shri Sridharan, girl doing her 2nd year from Sastra
University Thanjavur. Date of Birth 29.8.1988. Bharadwaja Gothram,
Vadagalai Andhavan Thiruvadi. Ht. 5"4' Fair complexion, Birth Star
Uttiratadi. One brother married and employed with JP Morgan
Bangalore, Daughter in law employed in I.P. Software, Bangalore.
Poorvigam Karavayal Pudukottai Distt. own flat in Srirangam. Contact
details: Shri S. Sridharan, A-101
Vignesh 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  : Vadhoolam
Star          : 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 Sir
I 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.
Thanks
Yours sincerely
Rangarajan

[Not to be published]
Address for your reference only

T.N.C. Rangarajan
Former Judge,
Blue Lotus #103, Road No. 3, Banjara Hills
Hyderabad 500 034
Ph: 040-2354 6787 Mobile: 939 100 5635
E-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: 32
Gothram: Srivatsa
Nakshatram: Uttiradam
Rasi: Makaram
Vadagalai, Srimad Periandavan Asramam
Height: 5 ft 11in.
Qualifications: B.Sc. (Physics), GNIIT.
Job: Senior Executive in leading multinational
Working in: Bangalore
Contact information: deepa.srinivasan@gmail.com
Expectations 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 Chennai
Seek 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.com
Adiyen,
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 Sir
I 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.
Thanks
Yours sincerely
Rangarajan

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


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

Name: B.Gayathri
DOB : 1-11-1985
TOB : 3:15 p.m.
POB : Chennai
Star : Mrigaseerisham
Rasi : Rishabam
Age : 24
Qualification : B.Tech (EEE)
Height        : 5'5''
kalai         : vadakalai
Gothram       : Nythrupa kashyapam
Job          : 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
                                                 09442649129
                                                 Email 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.SUNDARARAJAN
PROFESSOR
DEPT. OF CIVIL ENGINEERING
PONDICHERRY ENGINEERING COLLEGE
PONDICHERRY – 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.

Regards
Dileep 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.




                 Lag /                                                      Suri /
    Bud                                             Ke          Suk
                  Sat                                                       Chev


                                  Chand /
    Suri
                                    Ke
                         Rasi                                      Amsam

  Suk / Ra                                       Chand


                                                                                       Bud /
                                                               Lag /
    Chev         Guru                                                                  Sat /
                                                               Guru
                                                                                        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.VENKATAKRISHNAN
Name of the Parents : S.THIRUNARAYANAN AND KOUSALYA
NATIVE                : KARAPPANGADU
Acharyan            : VANAMAMALAI JEER MUTT
KALAI                : THENKALAI
DATE OF BIRTH           : 31.12.1984
GOTHRAM               : SRIVATSAM
STAR                : REVATHI - 3 PADHAM
Height             : 6 feet
Qualification         : M.Sc(IT) from Guindy Engg,.College, Chennai-25
Job at             : INFOSYS, SHOLINGHUR
                     (Likely to Join TCS, CHENNAI in June, 2010)
Contact Phone       : 044-23719180 (or) 044-24746248
Resident            : Near Ayodhya Mandapam, West Mambalam, CHENNAI-600 033

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

Adiyen Ramanuja Dasan
S.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                                UTHIRAM
RASI                                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 Aaravamuhan
that 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 8inches
weight              70 kgs ; Subsect Thenkalai ; Gothram Aatreya ; Star         Rohini 2
padam
Qualification:       B.Com, M B A ; Job Senior associate in C T S , Chennai
Contact person : V.Muralidharan, 29 / 17, first main road , Balaji Nagar.Ekkattutyhangal
, Chennai . pincode 600 097.    phone no 044 42647192 or 044 22251454
Expectation          graduate/pot graduate girl from a decent family
                     either vadakalai or thenkalai
Regards
V. 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 you
V.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 TIRUCHY
MOTHER'S NAME : R.GOKILA HOME MAKER
SONS         : 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 of
your E Magazine Namperumal Vijayam. The details of the boy
are as
under:

Name: Lakshmi Narasimhan S/o M.N.S. Raghava Aiyangar,
Jyodidar
Vadagalai Bharadwaja Gotram, Mrigashirisha
Naktashtram,Mithuna
Rasi,Kataka Lagnam dartew of birth 19/20.10.1970 - Monday
1.55 A.M. -
M.Com Hindi Praveen, - profession Vaiddekam Prohitham -
Monthly
earnings 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 All
 ForwardedMessage (1744KB); Horoscope_of_T.Rajagopal.tif (832KB); Profile_of_Rajagopal.tif (474KB)




Dear sir/ Madam
Please find attached my brother horoscope and if there is any match kindly forward to this
mail id.
Rgds
Sujatha Rangarajan
9444957081




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, 044-23760928
Address: 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.Raghunathan
Name              K.S.Raghunathan
Date of Birth     28.04.1974
Kalai             Vadakalai - Followers of Sri Ahibila Madam
Gothram           Kausika ;
Star              Barani
Complexion        Fair - Ht. 5.3
Education         Diploma in Printing Technology
Employment        Working in THE HINDU, Banglore as Senior Assistant
Salary            3.5 lacs per annum
Father            K.Seshadri, Doing Business
Mother            House wife
Brothers          1. Elder got married - working in Bajaj Allianz Gen. Ins.
2. Younger unmarried - working in Citi Bank Group
Contact           K.Seshadri,
No: 45A, 3rd Street,
Judge Colony,
Sanatorium,
Tambaram East,
Chennai - 600047
Phone: 044 - 29702245
Mobile: 98840 43378
E-Mail: raviragav@yahoo.com.

Boy:R Padmanaban
Vadakalai
Bharatvajam
Moolam10-5-1974
M.Sc applied geology and CA final first group cleared
Working as Audit Associate
176cm
Fair
Address: flat C-710 magnifica
Brigade gardenia
J.P. Nagar 8th phase
Bangalore 560078.
Wearing Hearing Aid.
Ph: 080 2685 2201.
Regards
Gosakan
98404 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/044
26183855/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: 32
Gothram: Srivatsa ; Nakshatram: Uttiradam ;Rasi: Makaram
Vadagalai, Srimad Periandavan Asramam ;Height: 5 ft 11in.
Qualifications: B.Sc. (Physics), GNIIT.
Job: Senior Executive in leading multinational
Working in: Bangalore
Contact information: deepa.srinivasan@gmail.com
Expectations of bride: Looking for educated girl aged 26-31 from
good family background.
Please distribute.
Thanks,
Deepa.
Dear Sir:
Kalai: Vadagalai
Shadamarshana gothram
Jyeshta
Vrishchika rasi
Age 47 ; PhD ; Scientist ; 167cm Height
Father: Late (IAS) great grandson of Chinnandavan
Mother: Housewife
One brother and two sisters(married) all elder
Expectation: Girl aged 35 to 40 from good family background
Phone no 9443535739
Thanks
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 Colony
Chennai - 600 040
Mobile: (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.

								
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