The Vedantic model of Universe (part- 13)

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SRIMATHE RAMANUJAYA NAMAHA.

 

(Kindly note:- The reference texts are given in the next mail titled

"Appendix to Part-13". The appropriate places are marked as *1 , *2

and so on. They can be referred in the next mail, as appendix.)

 

Looking at the sky, it seems that many secrets are strewn over there

– some completely hidden but many easily to be decoded – with the help

of sruti and other vedantic texts as reference books.

 

The texts speak of two routes, Devayana , the path for the Released

souls and Pithruyana, the path of departed souls who are to be born

again.

They also say, that Uttharayana, the sun's northern sojourn hastens

the route to Brahma loka, the land of Brahma. (Though however it has

been established in Brahma sutras that the one who is Released, even

if he dies in Dhakshinayana, or night etc as told in BG, will first go

to the Moon's place (pithru loka) and then go in the Devayana once the

sun turns to northern route.)

 

An interesting feature that we see in the sky is that the uttharayana

shows the route from Agni to Vayu. The Brahma sutras also say that the

Released soul reaches Agni and then goes to Vayu or through Vayu

marga goes to Devayana. Technically the uttharayana begins not on

Makara shankarathi, but on Vaikunta Ekadasi when the earth reaches its

farthest position away from the centre of our Milky way galaxy and

turns northwards (or inwards into the galaxy) when earth enters the

new position in space at 2 am the next morning. This happens in the

month of Maargazhi (Sagittarius – the sun Sun will then be inwards and

the earth at the outer fringe) which is a Firy sign in astrology.

Placed exactly at the other end of this is Gemini, which is Vayu sign

in astrology. On Vaikunta Ekadasi, the earth is on the side of Gemini

only, towards outer space, away from the center of our galaxy.

 

This route connects the center of our galaxy to some point in outer

space which we have designated as Vaikunta. (Let me build it up – what

this could be – in the course of this mail). Some interesting

observations regarding this route is that the world's worst

earthquakes or upheavals of the land had occurred when the sun, the

moon and the earth had fallen in this axis. The earthquake that

triggered a massive tsunami last year happened when this connection

occurred. It might be perplexing why such bad events should happen in

this axis.

 

But it has to be viewed in this way. If only the Elements had not been

rattled, this universe itself could not have been born. If only such

upheavals have not happened, this earth could not have been lifted out

of water. In other words, this is Bhagavan's technique / instrument

to uplift the earth as He did as Varaha. Note the Agni connection in

this aixs, which is the first of His Creation.

 

This can be expressed in another way. There are alignments in this

universe which are instrumental in causing newer alignments or the

birth of newer elements or universes. When the already existing

elements cross this path, they undergo changes.

 

Again such alignments may also cause prosperity and growth in a

calmer sense. One such probability is expected in 2012, as indicated

by Mayan Calendar. Scientists have found out that during that time the

alignment happens through a gap in the two arms of the galaxy, that is

, we will be exactly peeping through outer space with not much visible

material on the way to influence or upset this alignment.

 

Thinking of this, I am reminded of the narration by Narada (as told by

Vyasa to Arjuna when he was grieving over the death of Abhimanyu) of

what happened in the very beginning after creation was started by

Brahma deva. This is actually in the context of explaining the Birth

of Death.

 

Now the narration:-

The creation proceeded with no change. Everything remained changeless

though the universe was expanding. In other words, everything was two

dimensional. Narada's description seems to give some amazing

description about how it was before and after creation started.

 

>From Uni- dimension, the birth of Universe became two dimensional.

>From That One Brahman, something expanded. Initially it was not 'may I

become many', but it became two, i.e., two dimensional! Brahma deva,

concerned over the way the changelessness continued, thought of

devouring everything and starting afresh again. But Shiva, his son

requested him not to do so. The one who has created, should not

destroy it, he said.

 

Here are many clues on why Brahman remains always Auspiciousness,

always the Protector because He can not and would not destroy – if at

all He wants to, He would do it in another form, not as the Supreme

protector as Brahman - and whatever other activity is to be done, He

gets it done through His designated beings created by Him, though, It

is He who remains in them as In-dweller and gets them done.

 

He is In-Dweller because everything is Him, in Him or He is in them.

He, as Brahman having all this in Him, would always BE as BEING , as

Satyam, Gyaanam and Ananatham, in giving Bliss as Protector but not

as destroyer nor even a creator – that is why He has assigned these

duties to others but retained Protection directly to Himself. (A

reference to His paalanam activity (alone) and entrusting other

activities to other deities is described in 3000-padi vyakhyaanam for

the line "aazhi mazhi-k-kaNNa" of Thiruppavai.)

 

That is why, Vishnu of the three moorthys is Sriman Narayana Himself

and He as Brahma deva creates and He as Rudra destroys. (refer

Hanuman's Hitopadesham in Sundhara khandam). The one who fails to see

this has not actually seen or known Him though he may claim himself

to be a follower of Vishnu. It is the one who knows Him as Sarvam

VasudEvam iti, comes to be Loved by Him. It is not enough that we show

prEmai to Him. He too must reciprocate that prEmai. He will, only when

one realizes His Real Supreme nature which He has said as 'I am in

all.' Bhagavad Ramanuja demonstrated this highest order of prEmai,

when he prostrated at the feet of the daughter of Peria Nambhi, seeing

Nappinnai piratti in her, when she came to open the door for

–"senthaamarai-k-kaiyaal seeraar vaLai olippa vandu thiravaai."

 

Coming to the narration by Narada, change was brought into beings, by

means of three, the past, the present and the future!! This shows that

newer dimensions were injected into the already created, non-changing

Universe. Until then there was change only with reference to the

length of the day. The number of days remained the same. Now the

length of the day became connected to the number of days. In other

words, the rotational movement or circumbulatory movement started,

giving rise to days and nights, seasons and relative changes. Any

scientist working on cosmic origins, can take a leaf out of Vedanta

and construct theories which I am sure would lead him into the right

direction. (*1)

 

>From then on, I suppose the dimensions at different levels, perhaps 24

in number evolved (the 24th and 25 th being individual soul and the

Brahman) giving rise to a lively bubble of this universe.

 

 

By all this what is implied is that this axis between Sagittarius and

Gemini has some celestial importance, connected to outer space. It is

worthwhile to remind ourselves here that these two months (Maargazhi

and Aadi – or Aani- Aadi cusp) corresponding to these two positions /

constellations are completely dedicated to Bhagavad aaradhana.

 

If you look at the horoscope, you can see these two signs Sagittarius

and Gemini at opposite corners. This signifies the Devayana, a two-

dimensional route. – start here and end there. That's all.

 

Just at right angles to this is the Virgo- Pisces axis and we have

already established that Virgo is the center of Pithru loka. This

connection in the other two corners of the horoscope joining Virgo and

Pisces signifies Pithruyana. The amazing correlation is that Virgo

stands for Earthly element and Pisces for Watery element. The earth

and water has a direct correlation.

 

The very first manthra of Sandhyavandana glorifies Water as the one

responsible for jananam (birth.) It is Paramaartha swarUpam.

This glorification of water as the very basis of Life on earth is

further extolled in these manthras.

 

In Bhrigu- Bharadwaja discussion as told by Bheeshma in Shanti parva,

it is said that the earthern and jala connections of the departed

soul stay on earth itself whereas the agni, vayu and akashas tattwas

stay in heavens. Even in the constellations we find this direct axial

contact with earthern element and jala element. Similarly, Agni and

Vayu go together.

 

The one entering this Virgo – Pisces stays connected to earth.

The one entering Agni –Vayu moves straight in his onward journey. This

route as seen in our galaxy signifies a clear inside –out route,

whereas the Virgo- pisces route shows a drawing-inward route. In other

words, the pithruyana is more than two dimensional or

multi-dimensional, there is this going round and round - a cyclical

motion.

 

This makes me wonder whether even the kolams we put in our homes have

been so designed to remind us all about these two levels of movement!

Our elders used to be very strict about having kolams in circular or

sweeping modes. They never encouraged dotted ones (puLLi kolam).

"Aahaadu" – they used to stay. What is this aahaadu? In puLLI kolam,

the hand pauses at every puLLi (dot). It is as if to say that you are

stuck at one place. This means stagnation. This means status quo.

 

But when we make circular ones, it s seems to signify change and

movement from death to next birth just goes about in circular paths be

it in the Path of the manes, or within this Virgo-Pisces axis.

 

At the same time the kolam we put on nilai-p-padi (at entrance)

signifying movement from one room to another or from inside to outside

or vice versa, particularly in perumaL sannidhi, it is in straight

lines as though one is just transformed from one plane to another. The

straight path of Devayana, signified by the Sagittarius – Gemini

axis seems to be denoted by this. Even if the perumaL sannidhi is

only made of a plank or a shelf in a cup-board, it is customary to

place straight lines in two extremes.

It seems to remind us or give us hope that some day we will also go

into that straight mode – something aazhwar assured us " Vaikuntham

puguvadu mannavar vidhiyE" – every being of this earth is destined to

enter Vaikuntham!! The straight line also denotes the changeless state

of Brahmanhood.

 

The padi kolam with four sides which always takes the center-stage

(with decoratives from one's imagination which are mostly like lotuses

(SrI or Lakshmi) in various forms) is indeed the four footed Brahman.

He is 4-footed in 4 ways as per Upanishads (*2) and it is these

various forms that one worships in sandhyavandana. If anyone says

that he disregards the worship of other Gods but worships Sriman

Narayana only, know then that either he is not doing Sandhya vandana

or if he is doing, he is doing it without knowing the meaning of it.

Every devatha or god of this created Universe is being worshiped and

propitiated in sandhya vandana. The one who sees Sriman Narayana in

them all, becomes qualified to be loved by Sriman Narayana Himself.

That is why every being around us is to be seen as Him, not as a

chethana or achethana or this God or that God.

 

To think of it, we glorify other gods too in our kolams. The star

shaped kolam with pointed ends of 5 corners onwards, seem to denote

stars or Devas in various formations (the first formed adhi devathas

are only 5 in number who later diversified into many, according to

Aithareya Upanishad). This is usually placed in between straight lines

in nilai-p-padi – the center being decorated with a circular 'chuzhi'

denoting our existence in the changing world.

 

Coming to the horoscopic position of constellations, another surprise

is that all the 4 constellations of the two axis are Ubhaya rasis!

Ubhaya means both or together or in pairs. What is in pairs? Agni &

Vayu? Or Earth & water?

There is one more. It is about chara and sthira positions. Except

these 4 all the others are either chara (moving) or Sthira

(non-moving). But these Ubhaya ones are both moving and non- moving –

a characteristic of Brahman. Brahman as anchor of two extremities or

contradictions is something peculiar to Him alone, as seen in verses

"aNubruhat…." of Sahasra nama (refer to my earlier mail on

paditthadai-ch-cholgirEn). Thus Pithruyana and Devayana signify

Brahman only. (That He is worshipped as pithru has already been

discussed.)

 

Here again another surprisingly contradicting matter is that the

so-called northern journey of the Sun is not northern for the sun.

The sun is in fact moving then towards the other side. It is perhaps

known as 'utthara' as the movement is across a region that is

supposedly upper to our plane of existence - sweeping across the outer

space, or in other words looking across the area outside our galaxy.

Most of the stars in this stretch are faint and much farther off. It

is as though we are then looking at outer space – the farther reaches

of God's creation.

 

But the southern sojourn of the sun indeed marks the earth's close

encounters with the stars or lokas within our own galaxy or regions

connected to our immediate neighbourhood.

It is in this period, the sun-moon predominance comes into play.

The actions of celestial / spiritual importance all occur in this

period. It begins in Aadi when we are closest to the center of our

galaxy – something opposite in position to what we are on Vaikuntha

Ekadasi.

 

The full moon in AvaNi (Leo) – a Firy constellation close to Pithru

loka in Virgo seems to have a circuit with the land of Rishis –

therefore Rishi tarpaNam or Upakarma is being done then. Since it is a

sthira raasi, they remain there.

 

The full moon in Purattasi (Virgo) signifies the home-coming of

pithrus themselves. This area being Ubhaya rasi, they move out or they

remain stay put.

 

The full moon of kaarthigai (scorpio) again a sthira raasi signifies

Light. This is a jala-tattwa raasi again signifying Brahman

connection! This seems to be placed next to the route to Vaikuntham ,

in its being next to Margazhi, which is the maargam for salvation.

 

This month / constellation of Karthigai seems to denote Devas - as Div

means light, these devas are all luminous, always in close proximity

to Brahman, seeing Him (sadhaa pashyanthi). This reminds me another

connection.

 

In astrological texts, it has been said that lighting a lamp removes

all kinds of sins as this means that all the 33 crore devas reside in

the lamp. They are the ones who are in constant company of Brahman.

Where Brahman is, there they are. When one lights a lamp ( of some

earthern material – of mud or metal, as maN- agal or viLakku, it

stands for svah, gigelly oil (or ghee) for bhuvah and the agni as

light for Bhuh), he is not only worshipping the 3 vyahruthis, but also

bringing down the devas to his place. As devas are in constant company

of Bhagavan, Saakshaath Vaikunta naathan Himself descends at his place

where he lights this lamp of 3 vyahruthis with the devas residing in

them.

This is why round the clock lighting of oil lamp is to be done in all

temples. In the absence of these lamps, Bhagavan can not be said to

have come down in His supreme form.

 

This is why aaradhana by lamps is being done in temples. The devas do

personal aaradhana when lamps are shown for aaradhana. Therefore it is

my opinion that the deepa- aaradhana, when brought near the devotees,

must however be worshipped by the devotees, for they being the devas

who have Bhagavan also with them or for they having just worshipped

and come near us bringing His Blessings. The karpoora (camphor) also

has the 3 vyahruthis in it, in that though it sublimes in contact with

agni, it's watery nature can be seen just before the agni goes off,

showing its Bhuvah constitution.

 

The importance of maa-viLakku to Thirumalaippan in Purattasi can be

interpreted in similar lines. The choice of Purattasi (pithru yana)

shows that it is to do with immai and marumai (this and next birth) as

has been told in Nanmugan Thiruvandhadi. (Mei vinai nOi theerpaduvum

-48).

 

The lamp is lit with maamadhi (Vaippan maNi viLakkaa maamadhiyai –45),

the moon or the mind. The Lunar connection is with Purattasi, Virgo.

 

The lamp is lit because He is the treasure for both people and devas

(vaanOrkkum, maNNorkkum vaippu –44) This shows that it is here both

deva and mankind congregate, this being the Ubhaya sthaan. The lamp

lit for Malayappan is one lit by both maNNOr and ViNNOr.

 

But the lamp lit in Karthigai is lit by maNNOr for or on behalf of viNNOr.

 

In the month of kaarthigai, full moon comes in alignment with the star

group Kaarthigai which is nothing but by itself another galaxy (or

nebula?), supposedly very former created ones who always remain

closer with Bhagavan. At that time we do what they do, worship Him by

means of the Light what they are. This continues in Margazhi too, as

worship by light in pre-dawn, as we will be looking at that distant

part in the sky which denotes Vaikuntham.

 

Few more thoughts in this connection.

It is by accidentally helping in kindling a dying a lamp that a mouse,

got the bhagyam of being born as a princess. (Sri vachana bhooshanam).

Then imagine what will be in store for all those who light lamps with

awareness! Lighting lamps at temples is a supreme service, as they

are the special abodes of Bhagavan. Lighting lamps at Divya desa is

even more supreme seva, as these are the places where He Himself has

descended along with His parivar, the Devas or nithya sUrIs. Those

places are already shining with their presence. By lighting lamps or

by helping in lighting lamps throughout day and night, we are bringing

in Vaikuntham in those places. He can be easily reached. To make it

all easier, He has for us these ways such as lighting lamps.

 

ThiruviLakku is also known as Lakshmi. But the celestial importance

in the choice of this month Kaarthigai shows that it is about

worshipping Him through the devas who are always beside Him. Moreover,

Lakshmi means the one who shows what your lakshyam or goal is.

Therefore, when one worships Lakshmi in ThiruviLAkku, it is to know or

train one's mind that one must concentrate on Him.

 

This is bringing my thoughts to domains outside this sphere of

existence of ours.

This entire universe, the womb contains all sesha (refer

sandhyavandana manthras)

There is no end or beginning for this creation – which means this must

be circular. Only in a circle, there can be no beginning, and no

end. Since this is said to be immeasurable, this must be of spherical

vastness. As a cross section, we can take any point, but we can not

say whether it is the point of origin or the point of end. So the

Universe is happening in a circular motion. This is denoted as cosmic

egg in texts.

 

Some interesting clues emerge from Purusha sukhtham and Gayathri

manthra that only one fourth of this universe or cosmic egg is in

manifest form (*3) and the ¾ are in un-manifest form. This means only

a 90 degree segment of this universe is brimming with activity and

the other depicts what is explained in the Creation Hymn of Rig veda

(* 4) or the state occurring before such activity.

 

Imagine the cross section of this 90 degree segment. The limitation is

only in terms of the distance of the arc. This is confirmed by

Narada's narration (in *1) that only length of days is illimitable but

not growth of days. This is also confirmed by the textual fact that

Brahma's life is for 100 years. That means, starting from the point of

entry into this segment, it takes 100 Brahma years to reach the other

end of this segment. There is no change in this.

 

Also implied is that the vastness is in directions up and down and in sideways.

Imagining this scenario, we can understand the meaning of every word

that Geethacharyan says.

 

On one side of this segment, manifestation is constantly happening.

Brahmas are constantly and continuously being created. Not just one

Brahma deva but countless ones throughout the breadth and width of

this side of the segment. They start creating their respective

universes. Since because they grow upon creation they too are called

Brahman. (Brahman means one who grows). The growth can be in

illimitable occupation of space – but not connected with expansion in

terms of age!

 

Those universes close to the center of this segment (cosmic egg)

immediately cross the segment and pass into dissolution or un-manifest

regions. That is why it has been said that many universes die soon

after they are born.

 

There are many, countless ones, which are in-between the sphere of

ours and the centre . They can be said to have a life time of lesser

than 100 Brahma years. Those universes may be born and die before we

complete ours. And there are other universes whose life span will be

more than ours. They are the ones placed beyond or towards the outer

edge of the arc of the segment. And there are universes above us and

below us.

 

And this model also indicates that every moment universes are being

born. Every moment Bhagavan is busy creating Brahmas and giving them

upadesam of how to go about. There is no rest for Him!

 

And simultaneously every moment the universes are getting dissolved at

the other side of this segment. This is where Rudra or Shiva is! Since

the width and breadth of this side of the segment is also infinite,

what is happening here is an infinite wall of fire and destruction.

That is how it is said no one, not even Brahma deva nor Vishnu can see

Shiva's feet or head! It is here Brahman as In-Dweller of Shiva is

conducting destruction.

 

It is in this scenario, just imagine where we are and how we are. Just

specks, nay, even lesser than the size of an atom we are here compared

to the massive activity going around our / outside our universe. That

is why it has become MANDATORY to express our SANKALPA (*5) for any

activity, starting from describing the universe where we live, to

which part of kalpa of Brahma we are in till down the line details of

where we are, who we are and for what we do a particular sankalpa.

(readers please recall the very first mail in this series on relevance

of darbhai in sankalpa).

 

It is because of this, every effort is being made to make sure that

we are 'heard' properly and correctly and our action is properly being

done without hindrance. The sankalpa part is given extreme attention

by employing all safe guards, such as holding the darbhai then, to

ward off any obstacles. This sankalpa and the details of whom we are

inviting are given all safe guards in pithru tarpaNam too so that we

do invite the persons whom we want and pay them back without wasting

anything in the process.

 

It is in this context, I understand why vEdiks ask us to discard the

pavithram after the karma is over. This universe is changing every

moment. The conditions that existed at one moment need not be there

the very next moment. The forces that were nullified by the pavithram

at one moment for one particular kriya, may not be there at the time

of another kriya. The pavithram has to have the potency to nullify

them at another moment too. That might perhaps be the reason a new

pavithram is sought every time.

 

>From this Vedantic model of Universe another insight also emerges.

Since everything is born of Him, every universe with every being or

non-being in it are HIS children!

The Brahma is His first child and the subsequent born ones are also

His children.

All devas, rishis, Indra, saptha rishis, manvanthra rishis et al are

His children. All chethanas born of His creation are His children. So

it is not proper to say one is a vaishnavan and another, somebody

else.

 

The nigantu explanation for vaishnava is "VishNurdEvathAsya tasyEdham

vaa aNN) or that relates to VishNu.

The children of Vishnu are therefore Vaishnavas.

So all that has proceeded from all the universes of this segment are Vaishnavas.

That means one is born a Vaishnavite. It is not to be thought that a

vaishnava is different from a Sri Vaishnava. All vaishnavas are Sri

vaishnavas as there is no Vishnu without SrI. Wherever Vishnu is,

there resides SrI. So every child or created thing of all the

universes is a Sri vaishnava!

 

The differentiation begins only after the soul touches the earth, or

born as baby.

Some of them by kulam, continues as Srivaishnavites.

Others gain memory of Vishnu and become Srivaishnavas as though they

are twice born.

These beings are to be respected more for their twice born status.

 

Their method of worship may be different.

They may sing a different song. But they are all about Him is what

must be taken note of.

Everyone from Shiva onwards have sung about Him.

 

The best of all Manthras, The Manthra raja pada sthothram on Narasimha

was composed by Shiva.

That does not mean one should not recite it..

 

The Lakshmi Ashtothram which we customarily sing along with Vishnu

sahasra nama (Devyuvaacha..) was composed by, again, Shiva.

We all recite it with devotion. Any Srivaishnava will and every

srivaishnava will have to.

 

That Rama nama was the supreme of all names, making it equivalent to

1000 naamas of Vishnu has been said so by, again, Shiva. No one has

stopped saying Rama naama. No Srivaishnava will.

 

The Vishnu sahasra naama has been revealed to the world by Bheeshma.

We are hardly thinking of who has said them when we recite sahasra

naama. No srivaishnava will.

 

It is not from whose mouth, the songs are coming. It is about whom we

are singing.

 

Narayana is a common property of all. Anyone can sing of Him and

anyone can adopt those songs of Him as he wills. Narayana is impressed

ONLY with the prEmai you exhibit in singing verses or songs, not with

other details of the songs. Even if a speech-disabled person makes

meaningless sounds with PrEmai for Him, He will rush to him to enjoy

his prEmai.

 

If one is obsessed with other details, chances are there that He will

train His ears to the one who expresses prEmai only through those

words – be it a prostitute who has always thought about Him, in

contrast to a rishi who was always thinking about what that prostitute

was doing than diverting his mind to saadhana.

 

All are srivaishnavas and some are born as such by contact with kulam.

But others become Srivaishnavas as twice born.

These beings are to be respected more for their twice born status.

Their method of worship may be different.

They may go to a different Guru. The born srivaishnavas too may go

after a different guru. But that does not disqualify them from Lord's

point of view!! This is another insight from the Vedantic model of

universe.

 

Herein I wish to make two points.

(1) The 'Aru vaarthai' – '6 words' given by Lord Deva-perumaL is not

meant for bhagavad Ramanuja alone. Bhagavan would not give anything as

exclusive right to some one. It is for all seshas. Ramanuja as chief

of all seshas, as Adhi Sesha received on behalf of mankind and for the

sake of mankind.

 

Of the 6 words, the 6th word on whom to surrender is the only advice

meant for Bhagavad Ramanuja only. It also indicates that anyone

wishing to learn more can approach a guru (refer BG also) with whom

they have the attachment. Anything or anyone of this Creation can be a

guru, for a guru is one who removes darkness. Avadhuta had no teacher

in the strictest meaning of the term. Everything he saw around

himself helped in removing some part of darkness and thus he came to

have 24 gurus. Bahgavan Krishna extols this in Srimad bhagavatham.

 

(2) If it is asked how can one attain salvation without Ramanuja

sambhandam or without acharya sambhandam because only those who have

this sambhandam will attain, here is another insight! To say that

those who go to other gurus can not have this sambhandam or get

salvation is to admit our failure to notice things.

 

The range of what we think and do is limited by what we fail to

notice. And because we fail to notice that we have failed to notice,

there is little we can do about knowing what we have failed to notice.

But once we notice what we have failed to notice, our thoughts,

precepts and deeds can certainly be taken up to their realms where

they rightly belong.

 

What we have failed to notice is that every chethana and achethana of

this creation has Ramanuja sambhandam!! While in avatara rupa as

Ramanuja, he blessed us the sambhandam of one kind. While outside this

plane of avatara, he IS sesha and since every being is this sesha or

enveloped by this sesha (see sandhya vandana manthras), it is right to

say that everyone is having Ramanuja sambhandam and therefore

connected by him to reach Him. "vaikuntham pugudal maNNAvar vidhiyE."

Mannavar here includes all chethanas and achethanas too.

 

Because "andru chara- acharatthaiyum vaikunttatthu yEttrinavan" avan – IrAman.

 

IrAmAnusan, as His anujan will do the same for the sake of all seshas

enveloped by him!!!

 

UdayavarE!

Neer ingu uLLa ellavattrraiyum udaiyavar!

NaangaLum vummai Udaiyavar aanOm!

 

Udaiyavar thiruvadigaLE sharaNAm,

Emmai udaiyavar thiruvadigaLE sharaNAm.

 

(to be continued - to the last mail)