Guest guest Posted February 21, 2001 Report Share Posted February 21, 2001 Om, Today being Maha Shivaratri, the mind is to be made attached to Shiva, in a world where there are no wants, therefore no need of food or sleep. One needs to be GudaKesha (conquerer of sleep) today, so that one can seek Hrikesha (the conquerer of all senses). ... shivamaanasapuujaa .. rat_naiH kalpitamaasanaM himajalaiH s_naanaM cha divyaambaraM naanaarat_navibhuuShitaM mR^igamadaamodaaN^kitaM chandanam.h . jaatiichampakabilvapatrarachitaM puShpaM cha dhuupaM tathaa diipaM deva dayaanidhe pashupate hR^itkalpitaM gR^ihyataam.h .. 1.. O ocean of mercy, O master of bound creatures, I have imagined a throne of precious stones for You, cool water for You to bathe in, divine robes adorned with many jewels, sandalwood paste mixed with musk to anoint Your body, jasmine and champaka flowers and bilva leaves, rare incense, and a shining flame. Accept all these which I have imagined in my heart for You, O God. 1 sauvarNe navarat_nakhaNDarachite paatre ghR^itaM paayasaM bhakShyaM paJN_chavidhaM payodadhiyutaM rambhaaphalaM paanakam.h . shaakaanaamayutaM jalaM ruchikaraM karpuurakhaNDojjvalaM taambuulaM manasaa mayaa virachitaM bhak_t_yaa prabho sviikuru .. 2.. Sweet rice in a golden bowl inlaid with the nine jewels, the five kinds of food made from milk and curd, bananas, vegetables, sweet water scented with camphor, and betel leaf\-\-\- I have prepared all these in my mind with devotion. O Lord, please accept them. 2 chhatraM chaamarayoryugaM vyajanakaM chaadarshakaM nirmalam.h viiNaabherimR^idaN^gakaahalakalaa giitaM cha nR^ityaM tathaa . saaShTaaN^gaM praNatiH stutirbahuvidhaa hyetatsamastaM mayaa saN^kalpena samarpitaM tava vibho puujaaM gR^ihaaNa prabho .. 3.. A canopy, two yak-tail whisks, a fan and a spotless mirror, a viiNaa, kettledrums, a mridang and a great drum, songs and dancing, full prostrations, and many kinds of hymns\-\-\- all this I offer You in my imagination. O almighty Lord, accept this, my worship of You. 4 aatmaa tvaM girijaa matiH sahacharaaH praaNaaH shariiraM gR^ihaM puujaa te viShayopabhogarachanaa nidraa samaadhisthitiH . saJN_chaaraH padayoH pradakShiNavidhiH stotraaNi sarvaa giro yadyatkarma karomi tattadakhilaM shambho tavaaraadhanam.h .. 4.. You are my Self; paarvatii is my reason. My five praaNaas are Your attendants, my body is Your house, and all the pleasures of my senses are objects to use for Your worship. My sleep is Your state of samaadhii. Wherever I walk I am walking around You, everything I say is in praise of You, everything I do is in devotion to You, O benevolent Lord! 4 karacharaNa kR^itaM vaak_kaayajaM karmajaM vaa . shravaNanayanajaM vaa maanasaM vaaparaadham.h . vihitamavihitaM vaa sarvametatkShamasva . jaya jaya karuNaabdhe shriimahaadevashambho .. 5.. Whatever sins I have committed with my hands, feet, voice, body, actions, ears, eyes, or mind, whether prohibited by the scriptures or not, please forgive them all. Hail! Hail! O ocean of compassion! O great God! O benevolent Lord! 5 Shloka taken from http://sanskrit.gde.to/mirrors/puja/texts/smaanasa.htm Auctions - Buy the things you want at great prices! http://auctions./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 21, 2001 Report Share Posted February 21, 2001 namaste. Today is shivarAtri, the most auspicious day for devotees of Lord Shiva. Chanting shrirudram eleven times today, fasting and keeping all-night vigil purifies the mind. And part of shrirudram is mahAmr^ityunjaya mantra and this post is about this mantra. This mantra is chanted when someone is sick. And the mantra chanted, knowing the full meaning, is considered potent to overcome untimely death and to prolong life. Although one can never establish one-to-one correlation, I have seen instances when group-chanting of this mantra has resulted in miraculous recovery in very hopeless situations. The mantra is Om tryambakaM yajAmahe sugandhiM puShTivardhanam.h urvArukamiva bandhanAn mr^ityor mukshIya mA amr^itAt We adore the Supreme, who is the possessor of the three eyes, who is the enhancer of fragrance and nourishment. May we be liberated from the meshes of death, as a fruit is liberated from the bondage of creeping vines, and may we be led to immortality. This hymn, part of the vedA-s, is in praise of Lord shiva and was revealed to the r^iShi-s during their vision of the SELF. This is called mahAmr^ityunjaya mantra, meaning conqueror of death. When we meditate on this mantra's deeper meaning and adore the SELF in the form of Lord shiva with proper understanding, we will attain the highest goal of human life - liberation. Lord shiva is the Absolute SELF presented in a personified form. Lord shiva's form is a highly mystical and poetic representation of the nirguna brahman. Lord shiva's head is covered with matted locks, matted locks representing the mysteries of spiritual life. He has the river Ganges flowing from His head, the river representing wisdom. He has a crescent moon on the forehead, the crescent moon being a symbol of mastery over the mind. In most people, the mind waxes and wanes like the moon. In Lord shiva, the moon always remains in crescent phase, indicating eternal control of the mind. The snakes on Lord shiva's body represent cosmic powers. The ashes that cover Him represent vairAgya, dispassion. Lord shiva is the embodiment of sannyAsa, renunciation. Now, the meaning of mahAmr^ityunjaya mantra. tryambakam: means the three-eyed God. While the two eyes see the practicality of the world, the third eye transcends this world and represents the intuitive vision that destroys the world-process. [Another interpretation of tryambakam may be: tristraH ambikam yasya: one who possesses three powers, kriyA shakti, icchAshakti, jnAnashakti]. yajAmahe: we propitiate, worship that deity. YajAmahe indicates surrender, offering of our indivdual ego (born of ignoarance) at the altar of the deity. This is the highest offering. sugandhim: means fragrance. Just as the fragrance of the rose, jasmine and other flowers delight the heart, so too, with the unfoldment of spirit, the lotus of the heart blooms and a celestial frangrance emanates from the heart in the form of cheerfulness, serenity, love, compassion, satisfaction and other divine qualities. If we have these impressions, our personality will have a divine fragrance. This is the spiritual aroma, the saints leave behind after they discard their body. This is the fragrance of the soul. It is due to the lack of fragrance of the soul that a human suffers from various diseases of the body and the mind. The greatest of these diseases is avidyA - ignorance. puShTivardhanam: means increase of nourishment. The divine SELF is He who increases fragrance (sugandhim) and nourishment (puShTi). Our personality has four great factors: reason, emotion, will and action. When we receive Lord shiva's grace, these four become well-balanced and puShTi, or mystic nourishment is enhanced. Just as a fruit on a creeping vine ripens day by day, even our individual soul acquires maturity in the world-process and becomes integrated. When a fruit develops, nature enhances ripeness and fragrance in the fruit. Similarly, as we grow and mature, we are like a fruit on the vine. Lord shiva causes the fruit to ripen. A saint is like a ripened fruit in the vine of the world-process. urvArukamiva: means a vine-like plant that bears fruit like a cucumber or a pumpkin. As the fruit grows, it is sustained by the plant, but when it is mellowed with sweetness, when it becomes fully ripe, it drops off spontaneously and detaches completely from the mother vine and not to be attached again. Similarly, every individual is like the growing cucumber (or pumpkin) in the creeper of the world-process. The world-process is like a vine or creeper because it has many branches and it catches hold of everyone through entanglements. By Lord shiva's grace, we mature, through personality-integration, develop divine virtues and when the moment of ripeness comes, we detach away from the world-processes, never to return back again for re-birth. bandhanAn mr^ityormukshIya: means liberate us from the bondage of death. Death is the symbol of darkness that hampers the unfoldment of the spirit. AvidyA or ignorance is the source of death. mA amr^itAt: means "lead me to immortality". A common fruit falls down and perishes. But the fruit of the soul that grows on the creeper of the world-process, having been liberated, falls into the ocean of bliss. The soul acquires perfection by transcending the mind, the intellect and the senses. The mahAmr^ityunjaya mantra is a short one, but a very potent one. It bestows upon its devotees the enjoyment of the world as well as liberation. It fulfills human desires and aspirations, awakens love for the supreme and decorates the soul with excellent virtues and liberates it from birth and death. May we repeat this mantra regularly with insight, feeling and devotion and may we be eligible to receive the blessings of Lord shiva. Reference for this article: Advice to householders by Swami Jyotirmayananda Regards Gummuluru Murthy Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 21, 2001 Report Share Posted February 21, 2001 The Shiva Mahimnah Stotra was written by Pusphadantha who composed it to please Shiva after he incurred th wrath of Shiva by treading on some flowers which had been offered for worship. Here are some extremely beautiful shlokas from it. "mahoxaH khaTvaaN^gaM parashurajinaM bhasma phaNinaH kapaalaM chetiiyattava varada tantropakaraNam.h | suraastaaM taamR^iddhiM dadhati tu bhavadbhuupraNihitaaM na hi svaatmaaraamaM vishhayamR^igatR^ishhNaa bhramayati || " "O giver of boons, a great bull, a wooden club, a tiger skin, ashes, a human skull, these are your only possessions, though by the mere casting of eyes, you gave to the gods great treasures they enjoy. Indeed, the mirage of sense-objects cannot delude one whose delight is in the Self." "bahula rajase vishvotpattau bhavAya namo namaH prabala tamase tat.h saMhAre harAya namo namaH | jana sukhakR^ite sattvodriktau mR^iDAya namo namaH pramahasi pade nistraiguNye shivAya namo namaH " "Salutation to Brahma in whom rajas preponderates for the creation of the universe, salutation to Rudra in whom tamas preponderates for the destruction of the same. Salutation to Vishnu in whom sattva preponderates for giving happiness to people. Salutation to Shiva who is effulgent and beyond the three attributes." asita giri samaM syAt.h kajjalaM sindhu pAtre sura taruvara shAkhA lekhanI patramurvI | likhati yadi gR^ihItvaa shAradA sarvakAlaM tadapi tava guNAnAmIsha pAraM na yAti "O Lord, if the blue mountain is the ink, the ocean, the ink pot, the branch of the heavenly tree is the pen, the earth, the writing leaf, and by taking these, if the Goddess of learning writes for eternity, even then the limit of Your virtues will not be reached." Om Om Om. Auctions - Buy the things you want at great prices! http://auctions./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 21, 2001 Report Share Posted February 21, 2001 Thank you Gummuluruji for posting the great Shiva Mantra. It is among my favorites. In the 1950s, my father had some health concerns and wrote a letter to Swami Sivananda. Swami Sivananda as many know was formerly a medical doctor and continued dispensing advice on health issues even after he became a monk at the age of 37. Along with advice on diet and herbal medicinal recommendations, Swami Sivananda also included the mahAmr^ityunjaya mantra in the response to my father's letter and advised that it should be repeated for good health and prosperity. To this day, my father repeats it with great faith. Swami Sivananda has given many of the classic mantras in his book Japa Yoga and explained the science and psychology of mantra practice. Japa Yoga also contains some wonderful Krishna Mantras and explains the Gayatri Mantra as well. Thanks to Anandaji for his posts on Shiva Ratri as well. Love to all Harsha Gummuluru Murthy [gmurthy] Wednesday, February 21, 2001 4:59 PM advaitin Re: Shiva Ratri namaste. Today is shivarAtri, the most auspicious day for devotees of Lord Shiva. Chanting shrirudram eleven times today, fasting and keeping all-night vigil purifies the mind. And part of shrirudram is mahAmr^ityunjaya mantra and this post is about this mantra. This mantra is chanted when someone is sick. And the mantra chanted, knowing the full meaning, is considered potent to overcome untimely death and to prolong life. Although one can never establish one-to-one correlation, I have seen instances when group-chanting of this mantra has resulted in miraculous recovery in very hopeless situations. The mantra is Om tryambakaM yajAmahe sugandhiM puShTivardhanam.h urvArukamiva bandhanAn mr^ityor mukshIya mA amr^itAt We adore the Supreme, who is the possessor of the three eyes, who is the enhancer of fragrance and nourishment. May we be liberated from the meshes of death, as a fruit is liberated from the bondage of creeping vines, and may we be led to immortality. This hymn, part of the vedA-s, is in praise of Lord shiva and was revealed to the r^iShi-s during their vision of the SELF. This is called mahAmr^ityunjaya mantra, meaning conqueror of death. When we meditate on this mantra's deeper meaning and adore the SELF in the form of Lord shiva with proper understanding, we will attain the highest goal of human life - liberation. Lord shiva is the Absolute SELF presented in a personified form. Lord shiva's form is a highly mystical and poetic representation of the nirguna brahman. Lord shiva's head is covered with matted locks, matted locks representing the mysteries of spiritual life. He has the river Ganges flowing from His head, the river representing wisdom. He has a crescent moon on the forehead, the crescent moon being a symbol of mastery over the mind. In most people, the mind waxes and wanes like the moon. In Lord shiva, the moon always remains in crescent phase, indicating eternal control of the mind. The snakes on Lord shiva's body represent cosmic powers. The ashes that cover Him represent vairAgya, dispassion. Lord shiva is the embodiment of sannyAsa, renunciation. Now, the meaning of mahAmr^ityunjaya mantra. tryambakam: means the three-eyed God. While the two eyes see the practicality of the world, the third eye transcends this world and represents the intuitive vision that destroys the world-process. [Another interpretation of tryambakam may be: tristraH ambikam yasya: one who possesses three powers, kriyA shakti, icchAshakti, jnAnashakti]. yajAmahe: we propitiate, worship that deity. YajAmahe indicates surrender, offering of our indivdual ego (born of ignoarance) at the altar of the deity. This is the highest offering. sugandhim: means fragrance. Just as the fragrance of the rose, jasmine and other flowers delight the heart, so too, with the unfoldment of spirit, the lotus of the heart blooms and a celestial frangrance emanates from the heart in the form of cheerfulness, serenity, love, compassion, satisfaction and other divine qualities. If we have these impressions, our personality will have a divine fragrance. This is the spiritual aroma, the saints leave behind after they discard their body. This is the fragrance of the soul. It is due to the lack of fragrance of the soul that a human suffers from various diseases of the body and the mind. The greatest of these diseases is avidyA - ignorance. puShTivardhanam: means increase of nourishment. The divine SELF is He who increases fragrance (sugandhim) and nourishment (puShTi). Our personality has four great factors: reason, emotion, will and action. When we receive Lord shiva's grace, these four become well-balanced and puShTi, or mystic nourishment is enhanced. Just as a fruit on a creeping vine ripens day by day, even our individual soul acquires maturity in the world-process and becomes integrated. When a fruit develops, nature enhances ripeness and fragrance in the fruit. Similarly, as we grow and mature, we are like a fruit on the vine. Lord shiva causes the fruit to ripen. A saint is like a ripened fruit in the vine of the world-process. urvArukamiva: means a vine-like plant that bears fruit like a cucumber or a pumpkin. As the fruit grows, it is sustained by the plant, but when it is mellowed with sweetness, when it becomes fully ripe, it drops off spontaneously and detaches completely from the mother vine and not to be attached again. Similarly, every individual is like the growing cucumber (or pumpkin) in the creeper of the world-process. The world-process is like a vine or creeper because it has many branches and it catches hold of everyone through entanglements. By Lord shiva's grace, we mature, through personality-integration, develop divine virtues and when the moment of ripeness comes, we detach away from the world-processes, never to return back again for re-birth. bandhanAn mr^ityormukshIya: means liberate us from the bondage of death. Death is the symbol of darkness that hampers the unfoldment of the spirit. AvidyA or ignorance is the source of death. mA amr^itAt: means "lead me to immortality". A common fruit falls down and perishes. But the fruit of the soul that grows on the creeper of the world-process, having been liberated, falls into the ocean of bliss. The soul acquires perfection by transcending the mind, the intellect and the senses. The mahAmr^ityunjaya mantra is a short one, but a very potent one. It bestows upon its devotees the enjoyment of the world as well as liberation. It fulfills human desires and aspirations, awakens love for the supreme and decorates the soul with excellent virtues and liberates it from birth and death. May we repeat this mantra regularly with insight, feeling and devotion and may we be eligible to receive the blessings of Lord shiva. Reference for this article: Advice to householders by Swami Jyotirmayananda Regards Gummuluru Murthy Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ Please Note the New Changes at the Mail Server For details, visit: /local/news.html Post message: advaitin Subscribe: advaitin- Un: advaitin URL to Advaitin: advaitin File folder: advaitin Link Folder: advaitin/links Messages Folder: advaitin/messages Your use of is subject to Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 21, 2001 Report Share Posted February 21, 2001 Gummuluru Murthy wrote: > bandhanAn mr^ityormukshIya: means liberate us from the bondage > of death. A small grammatical point : mukshhiya - is not a request (expressed by a verb in the imperative mood like raksha, gamaya, paahi, traahi etc). The root verb is muc- 6U. The atmanepada aashiirling first person singular form is mukshhiiya- expressing a wish - may I be released. Both the nouns bandhanaat and mR^tyoH are in the pancami vibhakti (fifth case declension) meaning from bondage, from death. The whole phrase means - may I be released from bondage/mortality. > > mA amr^itAt: means "lead me to immortality". The word maa ,in some other contexts is used as an alternative form of maam meaning me . But here it does not mean me. It is the negative particle not; as in maa kuru - dont do. The phrase therefore means "not from immortality". Both the phrases taken together are explained as: "aham tryambaka prasadena mR^tyoH mukshhiiya - mocana-yukto bhuuyaasam. AmR^tat cirajiivitat svargaader va maa mukshhiiya." By the grace of tryambaka, may I be released from the bandhana of mR^tyu and not from amR^tatva. > A common fruit > falls down and perishes. But the fruit of the soul that grows > on the creeper of the world-process, having been liberated, > falls into the ocean of bliss. The reference to urvaakamiva (like the urvaaka fruit) has a special significance. In the case of fruits like mango or coconut, or any other fruit, they grow on a tree or plant and remain attached to the tree or plant. When the fruit is ripe it gets detached from the tree and falls down to the ground under gravity, while the tree or plant remains where it was. But in the case of a pumpkin, it grows on a creeper. The creeper grows along the ground and the pumpkin stays on the ground while it continues to be attached to the creeper. When the fruit is ripe, the creeper severs its connection with the fruit and moves away, while the fruit remains where it was on the ground ! Thus it is the bondage that moves away from the fruit and not the fruit that has to move away to get its release as in the case of other fruits. Similarly, I wish my samsaara bandhanam will be severed (will no longer tie me down) ; and I should be successful in realising and retaining my amR^tatva, which is my real nature. > May we repeat this mantra regularly with insight, feeling and > devotion and may we be eligible to receive the blessings of > Lord shiva. Many people including me, habitually chant this mantram when we wear the vibhuti(holy ash) on our forehead. Regards V.M.Sundaram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 22, 2001 Report Share Posted February 22, 2001 On Wed, 21 Feb 2001, Harsha wrote: > Thank you Gummuluruji for posting the great Shiva Mantra. It is among my > favorites. In the 1950s, my father had some health concerns and wrote a > letter to Swami Sivananda. Swami Sivananda as many know was formerly a > medical doctor and continued dispensing advice on health issues even after > he became a monk at the age of 37. Along with advice on diet and herbal > medicinal recommendations, Swami Sivananda also included the > mahAmr^ityunjaya mantra in the response to my father's letter and advised > that it should be repeated for good health and prosperity. To this day, my > father repeats it with great faith. Swami Sivananda has given many of the > classic mantras in his book Japa Yoga and explained the science and > psychology of mantra practice. Japa Yoga also contains some wonderful > Krishna Mantras and explains the Gayatri Mantra as well. Thanks to Anandaji > for his posts on Shiva Ratri as well. > > Love to all > Harsha > namaste shri Harshaji, As I said in my earlier post, we may not be able to put a direct correlation between improvement of health and chanting of this mantra. However, I have seen with my own eyes at least three instances where the patient has miraculously recovered with chanting of this mantra with *deep faith*. The most recent example is the following: A member of the congregation of our local hindu temple suffered a heart attack and had to undergo quadruple bypass heart surgery a few months ago. The case was beyond critical and practically no hope was given for survival. Swami Viditatmanandaji of Arshavidya gurukulam was visiting us at that time and he organized group chanting of this mahAmr^ityunjaya mantra 121 times every day for three days with the health of this friend in mind. Whatever we say, whether the mantra has a direct effect or not, the patient has miraculously recovered even to the astonishment of the medical staff at the hospital. We only have to conclude that the mantra has its effect, although the deep meaning of this mantra is beyond physical well-being and death. The thing about mantrA-s is: they are only as potent as our deep faith in them. If we chant without any faith, they are simply words. But if we have faith and chant them without involvement of our ego, mantra has its potent force. This is what the upanishads also say. We become what we want to become. If we are devoted to the SELF, we will ataain the SELF-knowledge. If we are interested in swarga-loka and do karma-s accordingly, we attain swarga-loka. KaTha upanishad has a nice verse on this. The required ingredient in all these is the deep faith. Regards Gummuluru Murthy ------ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 22, 2001 Report Share Posted February 22, 2001 OM Pranam Please let me know if you need a copy of the Great Blessed book Japa Yoga by the great benefactor of mankind Sri Swami Sivanandaji Maharaj, and it will be mailed to you wthout obligation. Pranam OM > > On Wed, 21 Feb 2001, Harsha wrote: > > > Thank you Gummuluruji for posting the great Shiva Mantra. It is among my > > favorites. In the 1950s, my father had some health concerns and wrote a > > letter to Swami Sivananda. Swami Sivananda as many know was formerly a > > medical doctor and continued dispensing advice on health issues even after > > he became a monk at the age of 37. Along with advice on diet and herbal > > medicinal recommendations, Swami Sivananda also included the > > mahAmr^ityunjaya mantra in the response to my father's letter and advised > > that it should be repeated for good health and prosperity. To this day, my > > father repeats it with great faith. Swami Sivananda has given many of the > > classic mantras in his book Japa Yoga and explained the science and > > psychology of mantra practice. Japa Yoga also contains some wonderful > > Krishna Mantras and explains the Gayatri Mantra as well. Thanks to Anandaji > > for his posts on Shiva Ratri as well. > > > > Love to all > > Harsha > > > > namaste shri Harshaji, > > As I said in my earlier post, we may not be able to put a direct > correlation between improvement of health and chanting of this > mantra. However, I have seen with my own eyes at least three > instances where the patient has miraculously recovered with > chanting of this mantra with *deep faith*. > > The most recent example is the following: A member of the congregation > of our local hindu temple suffered a heart attack and had to undergo > quadruple bypass heart surgery a few months ago. The case was beyond > critical and practically no hope was given for survival. Swami > Viditatmanandaji of Arshavidya gurukulam was visiting us at that > time and he organized group chanting of this mahAmr^ityunjaya mantra > 121 times every day for three days with the health of this friend > in mind. Whatever we say, whether the mantra has a direct effect > or not, the patient has miraculously recovered even to the > astonishment of the medical staff at the hospital. We only have > to conclude that the mantra has its effect, although the deep > meaning of this mantra is beyond physical well-being and death. > > The thing about mantrA-s is: they are only as potent as our > deep faith in them. If we chant without any faith, they are simply > words. But if we have faith and chant them without involvement of > our ego, mantra has its potent force. This is what the upanishads > also say. We become what we want to become. If we are devoted > to the SELF, we will ataain the SELF-knowledge. If we are interested > in swarga-loka and do karma-s accordingly, we attain swarga-loka. > KaTha upanishad has a nice verse on this. The required ingredient > in all these is the deep faith. > > Regards > Gummuluru Murthy > ------------------------- -------------- > ------------------------ Sponsor ----------- ----------~-~> > eGroups is now > Click here for more details > http://us.click./kWP7PD/pYNCAA/4ihDAA/XnRVlB/TM > ------------------------- ----------> > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > Please Note the New Changes at the Mail Server > For details, visit: /local/news.html > Post message: advaitin > Subscribe: advaitin- > Un: advaitin > URL to Advaitin: advaitin > File folder: advaitin > Link Folder: advaitin/links > Messages Folder: advaitin/messages > > > > Your use of is subject to > > > ------------ Get FREE E-Mail http://www.valuemail.net Quote Link to comment Share on other sites More sharing options...
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