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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

===============================================================

SRI RANGA SRI VOL 03 / ISSUE 20 dated 10th March 2002

===============================================================

EDITORIAL:

Dear Bhagavatas:

IN THIS ISSUE:

1. “DASAAVATAARA STOTRAM OF SWAMI DESIKA-

PART 15: REFERENCES FOR DASA VATARAS AND

PART 16: REFERENCES FOR AUXILIARY AVATARAS –

- (Anbil Ramaswamy)

3. OORDVA PUNDRA DHAARANAM

- A FEW QUESTIONS AND CLARIFICATIONS

- (Anbil Ramaswamy)

1. Chatus Chakram? Why mention same weapon 4 times in each?

2. Why Oordva pundram and why Tiryak is not advised

3. Do these signify Lord’s feet?

4. Why the Lord is made to wear?

5. What is the significance of wearing the 12 sacred marks on the

various parts of the body?

6. Red or yellow? Why?

7. What if only white or red/yellow alone is worn?

8. What if nothing is worn?

9. Can we rub it off?

10. Mode of Sacred mark

==============================================================

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Anbil Ramaswamy,

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“Sri Ranga Sri”

========================================================================

1. BIBLIOGRAPHY ON AVATARAS

PART 15: REFERENCES FOR DASA VATARAS

- (Anbil Ramaswamy)

-------------------

ABBREVIATIONS USED - REFERENCE TO BIBLIOGRAPHY

1. AVS : Atharva Veda Samhita

2. Ahir S: Ahirbudnya Samhita

3. Taitt. S:Taitrriya Samhita

4. Sata Br.: Satapatha Brahmana

5. Taitt.Br: Taittriya Brahmana

6. Avya. Up: Avyakta Upanishad

7. GPT.Up: Gopala Purva Taapaneeya Upanishad

8. GUT.Up: Gopala Uttara Taapaneeya Upanishad

9. NPT. Up: Nrisimha Purva Taapaneeya Upanishad

10. NUT. Up: Nrisimha Uttara Taapaneeya Upanishad

11. RPT.Up: Rama Purva Taapaneeya Upanishad

12. RUT.Up; Rama Uttara Taapaneeya Upanishad

13. Tara Up: Tarasara Upanishad

14. HV: Hari Vamsam

15. MB: Mahabharatham

16. SVR: Srimad Valmiki Ramayanam

17. Agni P: Agni Purana

18. Bavi. P: Bavishya Purana

19. Bhag. P : Bhaagavata Purana

20. Brhm. P: Brahma Purana

21. BrhV. P: Brahma Vaivartha Purana

22. Devi P: Devi Bhagavata Purana

23. Gard. P: Garuda Purana

24. Kurm.P: Kurma Purana

25. Ling.P: Linga Purana

26. Mark.P: Marlandeya Purana

27. Mats.P: Matsya Purana

28. Nris.P: Nrisimha Purana

29. Pad.P: Padma Purana

30. Vama.P: Vamana Purana

31. Vara.P: Varaha Purana

32. Vayu.P: Vayu Purana

33. VP: Vishnu Purana

34. VDP: Vishnu Dharmottara Purana

35. VD: Vishnu Dharmam

===============================================================

Varaha. Purana (15.9.18) mentions 10 Avatars,

(Bhag.P 3.6.25), Ahir.S. (5.50.57) list 39 and some others mention many more

1. MATSYA AVATARAM:

Mats. P. (Ch. 1) Bhag. P (8.24), Agni P.(Ch. 2), Vara.P. (Ch. 9), Sata. Br

(1.8.1.to 6), MB (3.190; 2.156.)

The accounts vary very slightly in details in the various narrations.

2. KURMA AVATARAM :

Bhag.P (8.7), MB (1.18), SVR (1.45); Agni P. (Ch.3), Kurma P(.Ch.259),

VP (1.9),Pad.P.(6.259), Sat. Br. (7.5and 1.5 ), Mark. P (58.47)

3. VARAHA AVATARAM :

Taitt.S. (7.1.5), Taitt. Br. (1.1.3to6), Taitt. Ar. (10.1.8), Sata.Br.

(14.1.2to11), MB.(2.45, 3.144,1.29 and 12.208 ),VD. P. (1.3 and 1.12), Pad.

P. (6.264), Vayu.P. (Ch.6) Agni P. (Ch.4), Brhm.P. (Ch.213), Linga P. (Pt.1

Ch94), Kurm.P.1-6, and VP. (1.4.45 to50)

4. NARASIMHA AVATARAM:

Avya.Up (.2.3), NPTUp. (2.13), Bhag.P. (Ch.8to10), AgniP. (Ch.4), Mats.P.

(Ch.161-165), Brhm.P. (Ch.189), VP (1.17to22), Pad.P. (Pt.6Ch.265), Ling.P.

(41.Ch95-96), MB (3.273.57to61), HV (3.42), DeviP. (4.16), Taitt.Ar. (10.1

to7, 16)

5. VAMANA AVATARAM:

Vama.P. (Ch.25-31and89-94), Bhag.P. (8.17-22), Agni.P. (Ch.5), Mats.P.

(Ch.161-167&244-248), Brhm.P. (Ch.73 and 213), Pad.P. (Ch.266-267), VD.P

(1.121.6 -7), Devi P. (4.16), MB (2.47.1-30 &3.273.62-71), SVR (1.29 and

2.21). This Avatar has been referred to in Rig-Veda 1.2.2 and NrPT.Up .2.13

also.

6. PARASURAMA AVATARAM:

MB. (3.116-118), VayuP. (Ch.91-93), Bhag.P. (Pt.9.15-16), AgniP. (Ch.6),

Brhm.P. (Ch.10), Pad.P. (6.268), Mats.P. (Ch.47), Devi P. (4.16), SVR.

(1.74-76)

7. SRI RAMA AVATARAM:

The story of Rama occurs almost in the entire range of our scriptures and

more especially in Pad.P (Pt.4. Ch.1-68, Pt.6. Ch.269-271), AgniP.

(Ch.5-11), Brhm.P. (Ch.213.2.2.3), RPT.Up. (1.1,1.11,4.18-19,4.7-16), DeviP.

(3.28), Kurm.P (1.21), Ling.P (.2.5), MB.2.50,

3.98,149,150,274-293,7.59,12.28) Devi Up. (Ch.2), Tara.Up (.2.2-5)

8. BALARAMA AVATARAM:

Bhag.P. Skanda 10 and 11 deal with this story.

VP. Amsa (5), Brhm.P (Ch.7.33- 34,182-210), AgniP. (Ch.12) RUT.P.

(2.101-107) Kurm.P (. Pt.1Ch.24-25) Vara.P. (Ch.15), MB 5.7.31; 9.61.3-12),

BrmV.P.

(Krishnajanma KhaaNDa, Ch.13)

9. KRISHNA AVATARAM:

This Avatar is the main theme of Bhagavata Purana. Agni P. (Ch.12-15), VP

(5.1-33), Brhm.P. (Ch.180-212), Pad.P. (Pt.4. Ch.69-83 and Pt.6 and

Ch.272-279), DeviP.4.23-24, Ling.P. (Pt.1.Ch.68-69), GPT. Up.1.5,), Kris.Up

(.1.2and 1.3), GUT.Up. (Ch.50), Kali Up. (Ch.2)

10. KALKI AVATARAM

This story is the main theme of Kalki Purana, MB. (2.50,3.192), Bhag.P.

(1.3,10,11,26), Brhm.P.(Ch.213), AgniP.9Ch.16), Vayu.P. (Ch.98-104), Ling.P.

(Pt.1Ch.40), Vara.P. (Ch.15) Bavi.P (.3.4.26)

==========================================================

PART 16: REFERENCES FOR AUXILIARY AVATARAS –

===========================================================

Besides the above 10 Avatars, numerous Avatars some of them by Anupravesa

(i.e.) entering the forms of worthy individuals and others by AvEsa (i.e.)

giving extraordinary powers to certain individuals without entering their

forms have been mentioned. Swami Desikan mentions "thirty and odd" in

'Tatvatraya Chintana' chapter of his "Srimad Rahasya Traya Saram" while

Pancharatra Sastras refer to 39 such auxiliary avatars. We give in brief a

few of these auxiliary Avatars in alphabetical order. Most of these Avatars

have been described in BHAGHAVATA PURANA. and PANCHARATRA SAMHITA

(Please See footnotes below for references to some of these indicated by

numbers in brackets against them)

11. AMRITHA HARANA

12.ANANTHA

13 BADABAVAKTRAN

14.BUDDHA (1)

15.DHANVANTRI (2)

16.DHARMAN

17.DATTAATREYA (3)

18 DRUVAANUGRAHA (4)

19 GAJENDRAVARADA (5)

20 HAMSA

21. HARI

22 HAYAGRIVA (6)

23 JANAARDHANA

24 KAALANEMIGNAN

25.KAPILA (7)

26 KRODAATMA

27.KUMAARA

28 MADHUSOODHANA

29 MANVANTARA

30. MOHINI (8)

31.NAIMISAARANYA

32 NARA NAARAYANA (9)

33 NAARADA (10)

34 PADMANAABHA

35 PAARIJAATHA HARANAN

36 PAATALASAYANAN

37 PRITHU (11)

38 PURUKUTSA

39 RAHUJIT

40 RISHABA (12)

41 SAKTYAATMA

42 SANAT KUMARA

43 TRIVIKRAMA

44 VADAPATRASAYEE

45VEDAVYASA(13)

46.VIHANGAMA

47.VISWA ROOPA

48.YAJNA (14)

--------------------------

BIBLIOGRAPHY FOR AUXILIARY AVATARAS

1. Buddha:(the Embodiment of delusion.) Mats.P. (47.247), Bhag.P. (1.3.24),

Bavi.P. (3.1.6), Agni P. (6),

2. Dhanvantari - (the Divine physician.) Brhm.P. (Ch.11), Vayu P.

(Ch.92-93), Brm V.P. (Pt.4Ch.51), Mats.P. (Ch.251), MB, (1.18), Bhag.P.

(8.8)

3. Dattatreya: (the Magician) Vayu P. (Ch.70 & 98), Brhm.P. (Ch.21), Mark.P.

(Ch.17& 18), Bhag.P. (Ch, 3), Mats.P. (Ch.47 & 243), VD.P. (Pt.1 Ch.25), MB.

(2.48)

4. Druvaanugraha (Will power) Bhag.P. (Pt.1 Ch.8-12), Mats.P. (Ch.4), VP

(1.11-12), MB. (13.6-15), Ling.P. (1.62), Brhm.P. (2.9-12)

5.Gajendra Varada: (Rescuer of the elephant) Bhag.P. (Pt.8Ch.2-3), Vama.P

(Ch.85), VD.P. (Ch.1.194), VP. (1.11-12)

6. Hayagriva (Horse-necked protector of the scriptures) MB. (12.357),

Bhag.P. (2.7.11),

7. Kapila (the Philosopher) Bhag.P (.3.24), MB. (3.106-107; 3.223.21), SVR.

(1.40)

8. Mohini (the Enchantress) MB.1.18&19), Bhag.P. (8,9,10,12), SVR. (1.45)

Pad.P. (3)

9. Nara Naaraayana (the Preceptor and the Disciple) MB (3.147,152), Vama.P.

(Ch.2), VP. (5.34.37)

10. Naarada (the divine bard) MB. (1.66.44), Brm.V.P. (1.8.41-48 and

1.22.2,1.12.30), Bhag.P. (1.5- 6,6.5.38 -43), Brhm. P. (Ch.3), Devi P. (Pt.6

Ch.28-29)

11. Prithu (the first ruler of earth.) Hence, Earth is called 'Prithvi' MB

(12.107), Bhag.P. (4.13-15), Vayu P. (Ch.62), Mats.P (Ch.10), Pad.P. (1.17),

HV. (1.2), Brhm.P. (Ch.4), AVS. (8.10.22-23), Sata.Br. (5.3,5.4), VP.

(1.13), VD.P.

(1.109-110)

12.Rishaba (the Righteous king) VP. (2.1), Bhag.P. (5.4.6)

13. VEda Vyaasa (the Compiler of the Vedas) Bhag.P. (1.3.21; 2.7.36),

Devi.P. (1.3.17; 1.12.4), MB. (12.395.4-5), Vayu.P. (Ch.61) Brhm.P. (2.34),

VP. (3.3.4)

14.Yajna (Ritual Sacrifice) VP. (1.7.19-21), Bhag.P. (1.3.12; 2.7.2)

 

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2. OORDVA PUNDRA DHAARANAM

A FEW QUESTIONS AND BRIEF CLARIFICATIONS

- (Anbil Ramaswamy)

-----------------------

1. Chatus Chakram? Why mention same weapon 4 times in each?

Answer:

This has a reference to the Vyuha form of the Lord of which the first is

“Param”. The second form is VUYHA, Sri NARAYANA assumes four forms named

'VASUDEVA; SAMKARSHANA' 'PRADYUMNA' and 'ANIRUDDHA. These are called

'emanations'. The Pancha ratra (lore of five nights) describes in detail

what is known as 'Visaka Stupa' an allegorical tower with four levels and

four sides. The column consists of four parts called respectively from

bottom to top Jagrat (the waking state), Svapna (the dreaming state)

Sushupti (Dreamless sleep) and the Turiya (the fourth stage). At the base of

the column is the Jagratha sthana, which has four divine forms on the four

sides, called VASUDEVA, SAMKARSHANA, PRADYUMNA and ANIRUDDHA respectively

facing the East, the South, the West and the North. The activity of this

Vyuha is the creation, maintenance and destruction of the world. These forms

are bright in colors, with arms and weapons. The Lord is meditated as

wielding four weapons in each case as per the Dhyana Slokam of Oordva Pundra

Dharanam.

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

 

2. Why Oordva pundram and why Tiryak is not advised.

Answer:

In Srimad Valmiki Ramayanam, -

- Sage Vriddha Jaabaali categorically lays down that “All those born as

Brahmins should wear only the Oordva Pundram” (eructus)

- Sage Sadaadhar further cautions that “Brahmins should NOT wear the Pundram

in the horizontal mode even playfully but should wear only in the upward

mode and that one who wears any sacred mark horizontally (tiryak) are indeed

fallen souls.

- While discussing the issue, “ ParamEshtya Samhita” lays down that

Kshatriyas may wear Oordva pundram with eagle wood (agil) or sandalwood or

TirumaNN (White clay).

- Poet Kambar who has learned all these has also confirmed that only by

wearing Oordva Pundram that right from Brahma down to every Jiva, can cross

the Prakriti mandalam and attain Paramapadam and enjoy eternal kainkaryam to

the Lord.”

(Vide page 611 of “Ramapiraanai KarpOm” by H.H. Srimad Andavan of Poundarika

puram Swami Ashramam)

 

3. Do these signify Lord’s feet?

Answer:

Yes and No. This is only for a constant reminder of adorning the feet of

Divyadhamapathis on one’s head. A symbolic representation is worn on the

forehead where the mark will be visible, instead of the head itself, The red

/ yellow mark representing Thaayaar is only to indicate the inseparability

of the Lord and Piraatti. (Agalakillen and anaithulagum… aravindalochananai

tinaithalavum vidaal). Where the Lord is, she is there too and vice versa.

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

 

4. Why the Lord is made to wear?

Answer:

The “Tirumuga Mandalam” of the Lord showers His infinite mercy on us. The

“Abhayahastham” (showing His hand in a protective posture) ensures His

promise of protection. When? When one surrenders at His feet. Lord

Srinivasa, in fact, shows where to surrender. He shows with His hand

pointing towards His feet. Did not Lord Krishna advise “maam ekam SaraNam

vraja” meaning to ask us to surrender at His feet? Of all the three

mentioned above viz., face, hand and feet – for us, the feet are the most

enjoyable because, they can dispel all our sins. What the face and the hand

can offer, the feet offer by removing our sins. Azhwars and Acharyas have

never been tired of paying glorious tributes to the TiruvaDi of the Lord.

That is why, in temples, our head is blessed to come into contact with

“SaTaari’ representing Lord’s feet. May be only to show the glory of His

feet that Balamukundan puts His toe in His mouth when lying on a banyan leaf

at the time of deluge!

MukundaashTakam clearly says this:

KaraaravindEna padaaravindam MukhaaravindE vinivESayantham /

VaTasya patrasya puTE sayaanam baalam mukundam manasaa smaraami”

“I meditate on the Bala Mukunda who lying on banyan leaf, holds His toe with

His hand and puts it into His mouth”

(Mukunda means one who grants Moksham).

Vide page 470 of “ Ramapiraanai KarpOm” by H.H. Srimad Andavan of Poundarika

puram Swami Ashramam)

 

May be the Lord wished to taste what it is in His toe that had captivated

the Azhwars and Acharyas so much!

 

To show to the world the respective roles of ideal Guru and ideal Sishya

He took dual roles as “Nara” (Sishya) and “Narayana” (Guru). To show us how

we should wear the sacred marks, He sets an example by wearing them Himself!

 

5. What is the significance of wearing the 12 sacred marks on the various

parts of the body?

Answer:

“ The human being is a bodily natural one; Naturally, religion hooks the

physical aspects of nature like water with those of the human embodiment,

synchronizing dramatically the interaction between the two sanctifying each

other within the environment of the sacred world. Here, a meaningful meeting

takes place between the Macrocosm and the Microcosm.

 

The human organism has several similarities with the other world 'cosmos'-

the body to earth, speech to fire, breath to air etc. The white clay

(TirumaNN) worn by Hindu men folk as an auspicious index daily on the

forehead especially and over several places on the body by some devout

Hindus are constant reminders that they came from dust and would ultimately

be returning to dust. The powdered saffron (SrichurNam), the saffron red

powder prepared from turmeric roots (Kunkumam) (i.e. crosus sativus) worn by

ladies serves the same purpose. This reminder is meant to chasten the mind

by highlighting the impermanence and perishable nature of this existence and

thus to instill a sense of humility and to dispel ego inherent in humanity.

 

These `Caste marks' as they are called also serve the purpose in religion

akin to the purpose served by badges, medals, stripes etc. in Defense and

Police establishments. They constitute what we now know of as `ID' cards

that indicate the status and the class of the wearer and the functions they

belong to. They are like the `formal' dress insisted upon during parties and

special gatherings to differentiate the participants from other `layfolk'

and 'mere mortals’!

 

The principles underlying what we now know as acupuncture and acupressure

were developed by our ancestors as acutouch, dispensing with the painful

`puncture' and `pressure'. By mere `acutouch' of the various parts of the

body with appropriate Mantras, the same effects could be secured, though our

ancestors did not spell them out in a way understandable to the so called

modern scientific mind.

 

Modern Computer is activated by soft feather touch of the keys in the

keyboard. Similarly, our physical body with the nerve endings would respond

to mere soft 'acutouch" provided the touch is administered in conjunction

with the appropriate 'Mantras". No puncture or pressure would be needed to

activate these nerve endings and the mere touch would do the magic.

 

Our body is held together by Pranas or life force which moves through

meridians - a kind of electrical pathways. These connect various organs and

glands with endings in our hands, chest, neck, forehead, stomach, back of

neck as also feet, knee joints etc. Just as the arteries carry blood, these

meridians carry the life-force energy throughout the body. This system has

switches and junction points, which could be activated to regulate supply of

life- force to the various parts of the body.

When the flow is interrupted for any reason, disease sets in. The remedy

lies in switching on the current by applying a stimulant by a gentle touch

at the appropriate end points as aforesaid. This relaxes muscular tension,

promotes blood circulation and ensures flow of life force energy to the

affected parts by releasing pain killers like endorphins, neuro chemicals

etc. and they stimulate an alpha wave response in the brain and pituitary

glands thus increasing our energy stock and facilitates diaphragmatic

breathing and relieves knuckles - all without our ever noticing it.

 

During Sandya Vandana, we sprinkle water on these nerve endings and touch

them with appropriate `Mantras' and earlier to that, we apply the `Caste

marks' with white clay (TirumaNN) and powdered saffron (SrichurNam) at the

appropriate places which suck the impurities invisibly. These have been

integrated in our daily chores as an in-built discipline.”

(From Chapter 16 Section 3 Karma Yoga” of “Hinduism Rediscovered” by Anbil

Ramaswamy)

 

6. Red or yellow? Why?

Answer:

Both Red and yellow are mentioned.

Srisuktham which has Vedic authority along with Purusha Suktham mentions in

Slokam 4 “Padma VarNaam” which means ”lotus colored” Though lotus comes in

several colors (e.g.) white one on which Goddess Saraswati is found seated,

generally it is associated with color “red”.

 

There are several references to the use of yellow. A few are as follows:

 

- The same Sri Suktham Slokam 13 and 14 lend authority for this since they

describe Mahaalakshmi as “ PingaLaam” which means “tawny-colored or

“brownish yellow” and HirNmayeem” which means “of golden form”. And, we know

gold is yellow in color.

 

- Swami Desika in his Sri Sthuthi Slokam 11 uses the expression “Taptha

jaambhoonadha aabhaa” which means “One who shines like melted gold” to refer

to the color of PiraaTTi. He says that this golden hue of Thaayaar heightens

the beauty of the color of the Lord;s “Hari marakathE” which means “emerald

colored” (and we know emerald is green in color).

 

Therefore, “Paramaikanthins who worship PerumaaL and PiraaTTi as the divine

couple as the means and the endof meditation use yellow to represent

Thaayaar while wearing the Sacred marks along with ThrumaNN to represent

PerumaaL.

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

 

7. What if only white or red/yellow alone is worn?

Answer:

White alone:

We know what happened to Soorpanaka who tried to separate the Lord from His

spouse. Those who wear only white are considered to belong to “Soorpanaka

party” and face the consequences! Further it is worn alone only for apara

karyam (ceremonies related with death)

 

Red/Yellow alone:

We know similarly what happened to Ravana who abducted Sri Sita away from

Her Lord. Those who wear only Red/Yellow are considered to belong to

Ravana’s party and face consequences, which Ravana faced!

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

 

8. What if nothing is worn?

Answer:

A forehead without the sacred marks is compared to a barren land especially

a “Smasaanam”, a cremation ground!

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

 

9. Can we rub it off?

It used to be said that Wearing is like “putting up” a temple and rubbing it

off like “pulling down” a temple. We know that it is PuNyam to construct a

temple while it is sinful to demolish a temple. Of course, it can be rubbed

off, if faded in part or full accidentally or only one is visible or both

are not visible by such fading. We are advised to wear them again

immediately after such rubbing off. This is like “renovation”

(JeerNOddhaaraNam) of a temple.

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

 

10. Mode of Sacred mark

Answer:

It would appear that when an AchArya observed that the base of the Sacred

mark should touch the “Moolam”, tip of the nose, one set took it to mean the

Interciliary space between the eyebrows or “top-tip” that links the eyebrows

with a U shaped curve while the other took it to mean the “toe-tip” with a

spear- point - like stroke riding on the back of the nose reaching up to the

nostrils. We do not know whether the AchArya did not explain what he meant

or the Sishyas did not seek a clarification or the AchArya had become

unavailable for a clarification! Be that as it may, the practices had come

to stay and stay with such disastrous consequences. This is an example of

how over -enthusiastic fanatics could blow up even insignificant and

inconsequential distinctions to abnormal proportions.

 

In any linear dispensation, there are 3 locations recognized in Sastras viz.

“Agram”, “Madhyam” and “Moolam”. “Agram” means tip; “Madhyam” means

“midpoint” and “Moolam” means the “root” or “base”.

 

Most of us know the Slokam on Lord Krishna:

“ Kasturi Tilakam lalaaTa palakE Vaksha SthalE Kousthubam

Naasa agre nava mouktikam kara thalE VENum karE kangaNam…”

 

Here, the words “NaasagrE nava Mouktikam” are significant. This means that

the Lord wears the nose jewel at the tip of the nose. Where is it worn? At

the “toe-tip” which “Naasa Agra” means,(“toe-tip” and not at the “top-tip”).

Therefore, “Naasa moolam” must refer to the other end viz. the intercilary

space between the eyebrows and the base is said to be at this “naasa moolam”

 

Perhaps, this is why followers of Bhagavad Ramanuja - Swami Desika

Sampradayam wear the “base” of the Sacred mark the way they do at the

“moolam” and not “agram”

(The above is as per the inputs at Kaalakshepams of Acharyas on

AnushTaanams, while in India)

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