(unknown)

[Guest guest]

Background: Sri VenakatanAthan asked an interesting question

in the MalOlan Net . This might be of interest to

members of other groups as well :

 

Question: Are the Dhivya Prabhandha Paasurams of 108 dhivysa desa

EmperumAns on Uthsavars or Moolavars ? Here is an

attempt to answer that question :

 

Sri:

Srimathe Ramanujaya Nama:

Srimathe Nigamantha Mahadesikaya Nama:

 

Dear Sri Venakatanathan:

 

Among the Prabhandhams on the 108 dhivya Desams (DD),

two ( Parama Padham and ThiruppArkkadal )

CAN have only Moolavar . It is also beyond the perception

by our eyes . They are beyond prakruthi mandalam.

 

Among the remaining 106 DD , AzhwArs have performed

MangaLAsAsanam on Uthsavars AND Moolavars in

number of dhivya Desams . For instance at

Oppiliappan Koil , Ponnappan is the name for Uthsavar.

ThiruviNNagarappan is the name for Moolavar.

Swamy NammAzhwAr has performed MangalAsAsanam for both.

There are in total 5 Murthys at ThiruviNNagar

sung by Swamy NammAzhwAr . The other three are

Mutthappan , MaNiyappan and Yennappan . Among the three,

one is only in the form of Uthsavar , standing

next to Uthsavar , Ponnappan. .The other two have both

Moolavar and Uthsavar at separate sannidhis outside

the main garbhagraham . Thus there is a mixed MangaLAsAsanam

in the Famous Paasuram on ThiruviNNagar : "YennapanekkAyihuLaai"

ThiruvAi Mozhi 6.3.9

 

Some time , the MangaLAsAsanam is for the KshEthram.

In most of SiRiya Thirumadal and Periya Thirmadal ,

the MangaLAsAsanams are for KshEthrams:

 

(Examples) : kArAr Kudanthai Kadihai Kadanmallai

yErAr pozhil Soozh Idaventhai Neermalai

seerArum MaalirumchOlai ThirumOhUr

pArOr puhazhum vathari Vadamathurai

--Kaliyan SiRiya Thirumadal : 2673( 72-74)

Here MangaLAsAsanam is for 9 Dhivya Desams .

 

Same situation is met with in PeRiya Thirumadal.

 

Some times the uthsavar and Moolavar are

saluted as DasAvathAra /Vibhava Moorthys

like Raama and KrishNA.

 

Some of the Paasurams are UpadEsams and wont have

anything to do with the dhivya Desams at all.

 

In Thirukkuruhoor , The Uhtsavar and Moolavar's naamams

are AdhippirAn and Polinthu NinRa PirAn respectively.

Swamy NammAzhwAr performs individaul MangaLAsAasanams

to each of them .

 

In Thirukkudanathai , Sawmy NammazhwAr will refer

to AarAvamudhan as " Kudanthai kidanthAi" . He is

therefore referring to Mooavar only , since the ArchA moorthy

is in standing posture. In a similar vein, Swamy NammAzhwAr

refers to the seated posture of Moorthy at SrIvaramangai

( SrIvaramangala nahar yERi VeeRRirunthAi Unnai--) .

At KaazhicchIrAma ViNnagaram , the MangaLAsAsanam is

for Moolavar since He gives sEvai as Thrivikraman

(ThADALan).

 

In general , one can relate the MangaLAsAasanam to

Moolavar . At SrIrangam , according to IthIhyam ,

Mooavar is KrishNan and Uthsavar is Raaman .

One can identify the Paasurams for KrishNan

and Raaman in Sriranga paasurams as a plesant

exercise. It will be a dhivya anubhavam .

The safest bet for us would be to say that

all the Paasurams of AzhwArs are For SRIMAN NAARAAYANAN .

 

V.Sadagopan

 

 

 

 

 

 

 

>Adiyaen have a doubt. Pls clarify me even if it is

>very silly.

>

>The Divine "Nalayiru Divya Prabhandha" sung by

>Azhwars is on Moolavar or Uthsavar of the 108

>DivyaDesams?

>

>

>Adiyaen Ramanuja Dasan

>Venkata Nathan

>

[Guest guest]

Could it be because of the preceding line in the

paasuram that the 'also' meaning is attributed to the

last line?? The preceding line read in conjunction

with the last line seems to hang together??

 

adiYen,

 

Ashok K

 

--- "K.N. CHARY" <knchary wrote:

>

> sir/madame

>

>

> can anyone kindly explain the significance of "UM"

> in the phrase "VARUTHAMUM

> THEERNTHU MAGIZHNDHELO" in the thirupavai pasuram

> "ORUTHI MAGANAI"

>

> The doubt arises because the meaning seems to be

> complete without the

> suffix "UM"

>

>

> K.N.chary

>

>

_______________

> Hot new gizmos. Check 'em out.

> http://www.msn.co.in/Computing/Gizmos/ Right

> now!

>

>

>

 

 

 

 

The New Search - Faster. Easier. Bingo.

http://search.

[Guest guest]

This sloka is relates to Lord Muruga, means

I bow to thee the Lord of the Gana

Who knows all

the Lord of all,

the embodiment of divinity and truth.

 

 

Vikas Sharma <sharma_pune wrote:Can you

please give me the meaning of this mantra. I will be grateful if

you kindly help:

 

"Yadashnaami valam kurva ithyam gumvajramaa dade

 

Skandaana mushya Shaatayanvrutra syeva shachipatihi"

 

 

I will be grateful if you kindly help. If you can't please

direct this mail to someone who can.

 

 

Regards,

 

Vikas

 

Pune

_

Download the hottest & happening ringtones here!

OR SMS: Top tone to 7333

Click here now:

http://sms.rediff.com/cgi-bin/ringtone/ringhome.pl

 

 

 

 

Srirangasri-

 

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

I am a new member of the group, probably the latest.

The two queries of "vigsah"are readily answerable:

1.Sri PeriyavAchchan Pillai's pAchurappaDi rAmAyaNam is neither a part of

Naalaayira Divya Prabandham nor an appendix to it.

It is a highly appreciable later work based on Prabandham.

It belongs to the post-Ramanuja period.

All parts of Naalaayira divya prabandham belong to earlier centuries.

2.There are two versions in counting the number of verses in Divya

prabandham. Yes, in one of them the total number falls short of 4000 as

rightly observed in the query. In another version mentioned in

PrabandhasAram of Vedanta desikar , there are exactly 4000. The main

difference in counting is due to the two 'Madal's. In the first version,

the entire madal is a single verse.(arguably so).There are two such. In

the second version the madals are

conveniently divided into smaller pieces:40 in one and 78 in the other.

Another reason for the difference in the total count is due to the fact

that SriRamanujaNorrantAdi is added in the second version only.

3.There have been debates and controversies over this. But we need not be

too much bothered about these minor points.

Yours Sincerely,Dasan

V.Kannan.

On Mon, 15 Sep 2003, vigsah wrote:

 

> Namaskarams and Shri Rama Jayam,

>

> I had some queries on the Divya Prabandam. Firstly, does perivAccAn piLLai's

"divya prabanda pAShura rAmAyaNa" or better known as "pAShurappaDi rAmAyaNam"

belong in the prabandam or is it an extension of the prabandam (i.e.

anubandam???)

>

> Secondly, I attended a lecdem on the Divya Prabadam during the Music Academy

of Madras annual music conferences, and the commentator mentioned that in fact

the prabandam was named "nAlAyira divya prabandam" from purposes of convenience

but in fact it totaled up to only about 3,7XX number of pAShurams.

>

> Appreciate it if someone could verify this.

>

>

>

>

>

>

>

>

>

>

>

>

> Srirangasri-

>

>

>

> Your use of is subject to

>

>

>

[Guest guest]

Thank you for your clarification. Yes, now it makes perfect sense as to the

question of the total 4000.

Now, to be on the page as you, does each pAShuram total 10 poems? In saM.skRt,

this is referred to as "daShakam."

 

Also, I'd like to know the numbers of verses of ShRI periyAzhvAr that sum up the

rAmAyaNa (saMskhEpa rAmAyaNa). I remember the "muDuku" or punch line went

something like "...ayodiyan kOmALi pADippara..."

 

Thanks.

Prof V Kannan <vksm wrote:I am a new member of the group,

probably the latest.

The two queries of "vigsah"are readily answerable:

1.Sri PeriyavAchchan Pillai's pAchurappaDi rAmAyaNam is neither a part of

Naalaayira Divya Prabandham nor an appendix to it.

It is a highly appreciable later work based on Prabandham.

It belongs to the post-Ramanuja period.

All parts of Naalaayira divya prabandham belong to earlier centuries.

2.There are two versions in counting the number of verses in Divya

prabandham. Yes, in one of them the total number falls short of 4000 as

rightly observed in the query. In another version mentioned in

PrabandhasAram of Vedanta desikar , there are exactly 4000. The main

difference in counting is due to the two 'Madal's. In the first version,

the entire madal is a single verse.(arguably so).There are two such. In

the second version the madals are

conveniently divided into smaller pieces:40 in one and 78 in the other.

Another reason for the difference in the total count is due to the fact

that SriRamanujaNorrantAdi is added in the second version only.

3.There have been debates and controversies over this. But we need not be

too much bothered about these minor points.

Yours Sincerely,Dasan

V.Kannan.

On Mon, 15 Sep 2003, vigsah wrote:

 

> Namaskarams and Shri Rama Jayam,

>

> I had some queries on the Divya Prabandam. Firstly, does perivAccAn piLLai's

"divya prabanda pAShura rAmAyaNa" or better known as "pAShurappaDi rAmAyaNam"

belong in the prabandam or is it an extension of the prabandam (i.e.

anubandam???)

>

> Secondly, I attended a lecdem on the Divya Prabadam during the Music Academy

of Madras annual music conferences, and the commentator mentioned that in fact

the prabandam was named "nAlAyira divya prabandam" from purposes of convenience

but in fact it totaled up to only about 3,7XX number of pAShurams.

>

> Appreciate it if someone could verify this.

>

>

>

>

>

>

>

>

>

>

>

>

> Srirangasri-

>

>

>

> Your use of is subject to

>

>

>

 

 

 

 

 

 

 

 

[Guest guest]

Dear "vigsah",

Here is the required information:

1.The best abridgement of Ramayanam in a set of 10 Tamil verses is that of

Kulasekara Azvaar. It starts with 'Anganetu matil'. Roughly it goes as

follows:

verse1. avataaram.

verse2. Tatakaavadham, Visvaamitra-yAga-rakshanam.

verse3. Sitaakalyaanam.

verse4. vanagamanam, Guhasakhyam, paadukaa-pattaabhishekam.

verse5. VirAdhavadham, Suurpanakhaa-viruupanam, Khara-duushanavadham.

verse6. Sitaapahaaram, Jataayusamskaaram, Sugrivasakhyam,Vaalivadham,

hanumatprataapam.

verse7. setubandhanam, Raavanavadham, Vibhishanaraajyam.

verse8. pattaabhishekam, Lavakusajananam, Raamaayanasravanam.

verse9. three anecdotes from Uttarakaandam.

verse10.Srivaikuntapraapti.

verse11.phalasruti.

2.On the other hand the portion of Periyaazvaar tirumozhi that you have

referred to, is structured like this, alternately for Krishna and Raama.

verse1. paarijaataapaharanam by Krishna.

verse2. Parasuraamabhangam and Taatakaavadham.

verse3. Rukmini-kalyaanam.

verse4. vanagamanam of Raama.

verse5. Kaliyamardanam, paandavadautyam,bhaaratayuttam.

verse6. paadukaadaanam to Bharata.

verse7. Kaliyanartanam.

verse8. Suurpanakhaa.

verse9. sakataasuravadham, gopaalanam, venugaanam.

verse10.setubandham, Raavanavadham.

verse11.phalasruti.

The sixth verse contains the phrase'Ayottiyar komaanaip paatippara' about

which you have made a reference.

A collection of 10 verses like this is called a pathikam.

Yours Sincerely,

Daasan,

V.Kannan.

[Guest guest]

One is not very certain,but Madras University and Sanksrit college,

Royepettah do perhaps conduct some sort of classes in Sanskrit.

 

You can also checkout in CP Ramaswamy Art Center in Eldams road.Some years

back a student from Vivekananda College used to volunteer and teach

Sanskrit on Saturdays.

 

Also in Alwarpet near the circle, bang opposite Anjanayar Temple there is a

complex fronted by Adayar Bakery. Inside this complex in the basement or

in the mezannine floor there is a NGO or trust involved in Sanskrit

teaching etc.

 

About Hinduism, why carry coals to Newcastle as the saying goes? when you

have Shri Ram Anbil and Shri Sadagopan Iyengar as your Gurus.....Hindusim

cannot be taught....Blindly follow the august words of these

scholar/moderators and also of other experienced members of these fora.

This is not an idle casual information, but a fact. This writer has learnt

a lot over the past few months from the various postings in these fora.

 

Om tat sat

Tat tvam asi

 

 

 

 

Gopalan Raghavan

<shriragh (AT) (DOT)

s.ramachandran,

com> ramanuja

cc:

sadagopaniyengar,

02/10/04 03:11

PM (unknown)

 

 

 

 

 

 

Dear All,

Can anyone give me information on Hinduism classes and Sanskrit Classes in

Madras.

Regards,

Srimathi Venkatachari Raghavan

 

s.ramachandran wrote:

 

 

 

 

This refers to the interactions below:

 

Sutra I-28 "tad jap tad artha..." of the Patanjali Yoga Sutras make it

amply clear that - and this can be borne out by actually experiencing -

that if one chants and contemplates on the meaning, of OM, then one may get

a glimpse of something beyond.

 

It is therefore highly essential, nay highly desirable that one just not

mechanically chant. The mantra words, originating from the Shurthi, are

pure and structured with high precision by divinity. When chanted properly

a series of vibrations are set forth and this impacts each of the 'nadis'

or nerve endings deep inside us. These vibrations in turn activate the

parasympathic nervous system in the spinal column and results in a natural

calmness covering the brain cells and brain activities. Specifically with

reference to the Gayathri Chanting, experiments with volunteers over many

days at Kaivalyadhama, Lonavala have clearly established beyond any shred

of doubt mental, psychological, psysiological and hormonal changes at

deeper levels - all for the better of course. So we do have clear

scientific, well documented, researched, statistically proved and

calibarated results available. These srudies are part of a much bigger

project and are ongoing.

 

In short the contemplation of the meaning of Om is to follow the chant of

Om. When we recite or chant Om, it does not mean that our mind will be

remaining idle. On the contrary, it concentrates itself: it feels the

presence of a harmony with the whole universe. One can do Japa of Om itself

in any of the forms mentioned. One has to extrapolate this the Gayathri

and it will be obvious about the enormous potential which occurs when the

Gayathri alongwith the Om is chanted.

 

It is therefore, extremely critical and mandatory for the Sandhya to be

performed without fail. It is quite surprising that Shri Vishnu has

questioned the efficacy of Sandhya and perhaps thinks of replacing the

Sandhya with 'namaa' chanting. Come what may, the Sandhya is a nitya karma

ordained by the Vedas and no one is excused. Dilution of Sandhya

requirements are therefore out of question. One may dilute all other

rituals, worship etc. but not the Sandhya.

 

Om Tat Sat

Tat tvam asi

 

 

 

ramanuja@gr

oups.com To:

ramanuja

cc:

02/09/04 05:49 [ramanuja] Digest

Number 731

PM

Please respond

to ramanuja

 

 

 

 

---~->

 

There are 5 messages in this issue.

 

Topics in this digest:

 

1. Re: Narayana Mantram and Picture

"Vishnu" <vsmvishnu

2. Re: Narayana Mantram and Picture

"Vishnu" <vsmvishnu

3. Thanks!!

"Shankaranarayanan Rajaraman" <jeenchu78

4. AchArya Hrdhyam 151

nsp <aazhwar

5. Re: Nrisimhaashtakam

"Vishnu" <vsmvishnu

 

 

______________________

______________________

 

Message: 1

Sun, 08 Feb 2004 13:57:05 -0000

"Vishnu" <vsmvishnu

Re: Narayana Mantram and Picture

 

ramanuja, "vaidhehi_nc" <nappinnai_nc> wrote:

> Sri:

> Srimathe Ramanujaya nama:

> Dear SriMahaVishnu,

 

Dear Ms Nappinnai,

 

I am undoubtedtly the least learned and the most ignorant in this forum.

 

You are right in saying that chanting ashtAksharI goes agaisnt the

principles of SrIvachana bhUshaNam (also mumukshuppadi). That is why

most of the Thenkalai AchAryas do not prescribe any sort of japam.

However, I did not want to project "not chanting it" as another

ritual. That is why I wrote that one can chant it umpteen times.

 

adiyEn rAmAnuja dAsan

Vishnu

 

> I envy your name and your clarity of thought process

> as well :-) With my maNdUka knowledge,I can feel that you have the

> right perspective of TK sampradAyam. I feel that chanting mUla

> manthram umpteen number of times defies TK sampradAyam completely and

> also violates srI vacana bhUShaNam to the core if one gives stress to

> and the benefits of the chanting as a ritual. When I read your

> mails,my thoughts get sharpened and tuned. I miss your personal

> mails. Once in a while,please send mails loaded with bhagavad

> knowledge. Only a bhAgavatha like you can uplift souls like me with

> viparIta j~nAnam.

>

> AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam

> NC Nappinnai

>

 

 

 

 

 

______________________

______________________

 

Message: 2

Sun, 08 Feb 2004 14:12:58 -0000

"Vishnu" <vsmvishnu

Re: Narayana Mantram and Picture

 

ramanuja, "Lakshmi Narasimhan" <nrusimhan@h...>

wrote:

 

Dear Sriman Narasimhan,

 

I agree with what you have said. I think Alwar suggests here thinking

of BhagavAn's guNas and not nAma alone. Please correct me if I am wrong.

 

Whatever is said on ashtAksharI applies very well to gAyatrI. here

also meaning is important and one can have faith in that meaning if

convinced. adiyEn will try to get the meaning of gAyatrI as given in

rAmAyaNa commentary of gOvindarAja.

 

I have a doubt. sandhyAvandanam itself is a ritual performed in

limited time and chanting of gAyatrI is a part of it. So one cannot

think of His qualities while repeating gAyatrI. So is it not better to

devote some time to read some pASurams with their meanings or

bhagavadguNa darpaNam (sahasranAma commentary) rather than spending

time in rituals e.g. sandhyAvandanam?

 

adiyEn rAmAnuja dAsan

Vishnu

 

 

 

> Asmad Gurubhyo Namaha

> Srimathe Ramanujaya Namaha

>

> Dear Swami,

> The "formal recitation of the ga:yatri" is itself a mispractice that

> is happening or atleast misunderstood. Gayatri needs to be chanted

> while we contemplate upon the supreme. Azhwar says:

> "peyarinaiye pundhiyal sindhiyaadhu oodhi uruvennum

> andhiyaalaam payanangen?"

> That is, Azhwar claims that, what would be the point of those

> chantings that were done for the sake of count and not for the sake

> of thinking about the bhagavan nama, during the sandhyavandhanam. So,

> Gayathri must be chanted only while thinking/contemplating the

> supreme - reason for the exact count of Gayathri(like 108, 1008 etc)

> is not known to me - learned scholars may throw further light on

> this. Chanting of Thirumanthram in addition to Gayathri as part of

> this ritual, is optional, though not necessarily recommended by all

> acharyas.

>

> I apologize for my mistakes if any.

>

> Adiyen,

> Ramanuja Dasan

>

> ramanuja, Madhuri and Mohan <m_raghavan@e...>

> wrote:

> > Sri Vishnu,

> >

> > From this e-mail, I think that you and I are saying very much the

> same

> > thing, and apologize if I saw it differently in your original

> message.

> > I would concur with you that contemplation upon the meaning of the

> > mantra is most important, and not just its mere mechanical

> recitation.

> > Perhaps this is why most a:cha:ryas would limit prescribing it as a

> > formalized japam.

> >

> > However, I do recall from my own readings and discussion with

> others

> > that part of the sandhya vandanam practice does involve taking a

> few

> > moments to contemplate on the thirumantram after formal recitation

> of

> > the ga:yatri. I think that the reason that no specific number or

> count

> > is specified would seem to indicate that this be a contemplation,

> and

> > not some sort of formalized ritual for ritual's sake.

> >

> > Ramanuja dasan

> > Mohan

 

 

 

 

______________________

______________________

 

Message: 3

Sat, 07 Feb 2004 04:27:09 -0000

"Shankaranarayanan Rajaraman" <jeenchu78

Thanks!!

 

Dear members,

 

Adiyen Shankaranarayanan would like to thank Sri TCA Venkatesan and

the moderator of Shri Ramanuja for introducing and

accepting me in the e-satsangh. I reside at Arlington,Texas and am

a fresh EE graduate.

 

Regards,

Shankaranarayanan

 

 

 

 

______________________

______________________

 

Message: 4

Mon, 09 Feb 2004 06:50:05 +0530

nsp <aazhwar

AchArya Hrdhyam 151

 

AchArya Hrdhayam -sUthram 223

The Fifth Ten

The Love for the Lord

"pEAr amar pin ninRu kazhiya migu yAneAyenna vAithu ARRAgillAdhu nErAi

meliya vUdu pukku vaLara..."

 

Summary: It was seen in the preceding posting that the Lord is the reason

for increasing the increasing yearning for Him, the reason for the Love and

Affection towards Him. The creation of such Love, the emancipation of such

love, the evolution of such love, the impact of the Love on AzhwAr is

further explained.

 

The great love-pEaramar kAdhal- emerges from the Lord's everlasting

beautiful form. This Love settles down in the mind of AzhwAr and creates

restlessness. Does it stop with that? The friends around AzhwAr comments

on this love. The love manifests itself into thriving oneself by acting

like the Lord- I created this whole world, I am the ultimate in learning, I

am the ultimate in what one sees, I am the pancha-bhUdham, the actions, the

cause-effects, the heaven, hell etc. This reflcts that AzhwAr cannot live

without the Almighty even for a second. Even the physique of AzhwAr melts

on thinking of sweetness of the Lord Almighty. Is this state of affair

intermittent for AzhwAr? No this is an experience day in and day out for

AzhwAr.

The auspicious qualities and deeds of the Lord pierces into the mind of

AzhwAr and melts him time and again. That is the nature of love towards the

lord-great love-pEr amar kAdhal.

..

 

pAsuram-s:

 

"pEar amar kAdhal kadal puraiya viLaivitha"--thiru voi mozhi 5-3-4---->

TheGreat Love towards the Lord is created by the Lord Himself.

"pin ninRa kAdhal nOi nenjam peridhu adumAl" --thiru voi mozhi 5-4-6--> The

Love becomes a disease as it pains the mind -makes it restless.

"kazhiya mikkadhOre kAdhgalaL ivaL" -thiru voi mozhi 5-5-10--> The friends

around AzhwAr comment on AzhwAr's Love.

"kadal gnAlam seidhEnum yAnEa ennum"---> thiru voi mozhi 5-6-- all the

elven pAsuram-s of this thiru voi mozhi

reflect AzhwAr's mindset. AzhwAr is able to survive by acting like the

Lord. AzhwAr says that " I created the world.I am the world. I am the cause

effects. I am the Learning. I destroyed. I am the deities , the muni-s and

so on. These pAsuram-s reflect that AzhwAr is not able to sustain himself

by merely thinking about the Lord but need more by acting like the Lord.

"Agilum ini vunnai vittonRum ARRa kiRkinRilEan" --thiru voi mozhi 5-7-1-->

" I am not able to be my self without being with you" is AzhwAr's

predicament.

"ArA amudhEA adiyEAn vudalam nin pAl anbAyEa nErAi alaindhu karaiya "

--thiru voi mozhi 5-8-1--> AzhwAr's physique melts on contemplating the

sweetness of the Lord.

"vaigalum vinayEan meliya"--thiru voi mozhi 5-9-1--> This effect of Love is

day in and day out for AzhwAr and not just intermittent.

"niRandhan vUdu pukku enadhu Aviyai ninRu ninRu vurukki vuNginRa"--thiru

voi mozhi 5-10--> This thiru voi mozhi talks of deeds and qualities of the

Lord Almighty which pierces into the mind of AzhwAr and torments.

 

Thus, the nature of Love and Affection towards the Lord is elaborated.

 

(to be continued)

vanamamalai padmanabhan

 

 

 

 

 

 

 

______________________

______________________

 

Message: 5

Sun, 08 Feb 2004 14:22:44 -0000

"Vishnu" <vsmvishnu

Re: Nrisimhaashtakam

 

Dear Sriman Kesavan,

 

Here transliterating it properly is important.

kalanka mean blemish. akaLanka means blemishless. Srimath+akaLanka is

to be read a SrImadakaLanka without break.

 

The choice of sequence of words here is wonderful:

SrImath = always with pirAtti (so always kind)

akaLanka = blemishless (because of being SrImath)

paripUrNa = complete (because of being blemishless).

 

adiyEn rAmAnuja dAsan

Vishnu

 

ramanuja, "kesavants" <kesavants> wrote:

> Dear Bhagavathas,

> Pranams. Is this shloka Nrisimhaashtakam which starts like

> this "srimada kalanka paripoorna sashi koti" composed by Sri Manavala

> Mamuningal? Is this praising the Lord in any particular kshetram or

> divya desam? Please let me know.

> Pranams,

> srinivasa dasan

 

 

 

 

______________________

______________________

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

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/

 

 

 

 

 

 

 

 

Finance: Get your refund fast by filing online

 

 

 

 

 

 

 

 

Links

[Guest guest]

Dear Sri Prasanna:

 

The best web site that contains the VishNu

Sahsra NaamAs is that of SrI M.K.KrishNaswamy

that houses hte outstanding commentaries of

SrIMan Narasimhan Krishnamachari naama by naama.

That series is nearing completion now .

 

Please contact Sriman Krishnamachari

(Champakam ) for additional

help .

 

V.Sadagopan

 

 

-

"jagadish prasanna" <jaggipreethi

<>

Wednesday, September 01, 2004 4:03 PM

(unknown)

 

 

> Hi,

> Is there a web site where I could get english

> translation for SriVishnuSahasranama.

>

> Thanks

>

>

>

>

>

>

>

>

>

>

>

>

> Links

>

>

>

>

>

>

[Guest guest]

Hello,

 

 

> Sarvebhyo Namaha!!

 

> Respected SriVaishnavaas!

> It is said that a Gruhastha shd not shave or crop his hairs when

> his wife is pregnent. As a matter of fact, every thing in our

> Sanathana Dharma has a meaning behind it. Can any esteemed

> Bhagavatha explain me the reason behind this custom? I thank U in

> advance...

 

i have never seen that happen in my family. So, I am to assume that

this is only a tradition confined to certain families or people. I am

sure, there is a different between the principle and the beliefs.

Like, they say , in a certain month one should shift houses. I forget

the month. That holds true for a certain region in India. People

practising Sri Vaishnavism, in a different part might quote some other

rule pertaining to their local climate and circumstances.

 

--

Best regards,

Arvind arvind

[Guest guest]

I would like to know more in details about the programme.

 

Pl furnish more information.

 

Regds

 

Srihari

 

 

Gita kasturi [gitakas]

15 February 2005 07:51

 

(unknown)

 

 

 

namo NARAYANAYA

I am staging a dance ballet titled SRI VEDANTA DESIKA

VAIBHAVAM on 14th april at the music academy chennai.

We r looking for support from all the bhaktas and

followers of Sri ramanuja and Sri desika. If u r

interested i can send more detail. pl reply

gita kasturi

 

 

 

 

 

Meet the all-new My - Try it today!

 

 

 

 

 

 

 

 

 

 

Links

[Guest guest]

Dear Sriman Sadagopan,

 

Thanks for such a scholarly and comprehensive presentation on Agni in our

scriptures and life. Looks like when we play with fire more (seek Agni) we are

safe and blessed; however when Agni seeks us (cathces us un prepared) may spell

trouble.

 

I asked one scholar, why Agni was given the special role among 5 elements. He

said, Agni is the only one who is Urdhva Mukha (Ascending). Even when we hold a

lighted candle or match stick upside down,the flame points up. Thus, Agni is

always looking up (correct direction to carry havis to gods up above). Water on

the other hand flows downwards (adho mukhi)and takes lot of effort to turn that

tide. Air diffuses in all directions, and Earth is lying their still (as per our

shastras)or going around on its axis and revolving around Sun in the same plane.

Thus, it is still or in the still plane.

Akasha is void space in everything and everywhere. It gives shape to everything

and in itself nothing. Hard to trust nothing to deliver something.

 

Also addressing bride as Mrs. Agni alone is incomplete chronology. She should

also be referred to as Mrs. Soma, Mrs. Gandharva, and Mrs. Agni in that order

and finally Mrs. so and so. It is this knowledge which helped Alvandar in his

debate to win half the kingdom.

 

Thanks again for your wonderful summary,

 

dAsan,

 

K.S. tAtAchAr

[Guest guest]

Sri:

 

The url is http://sriramanujar.tripod.com/tutorial/index1.html

 

adiyEn

Diwakar

 

 

 

 

 

Discover

Use to plan a weekend, have fun online and more. Check it out!

http://discover./

[Guest guest]

Dear Raama BhakthA :

 

Extensive write up in English is available for you to browse

on "Sri Raghuveera Gadhyam ".

 

V.Sadagopan

-

"parthasarathy vijayaraghavan" <parthas_88

"SriRanga Sri" <>

Wednesday, September 28, 2005 7:13 AM

(unknown)

 

 

> Adien Dasan,

>

> I would like to know the meaning in Tamil/English for

> Raghuveera Gadyam composed by swami Desikan.

>

>

>

> ________

> India Matrimony: Find your partner now. Go to

> http://.shaadi.com

Links

>

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>

>

>