Guest guest Posted January 11, 2004 Report Share Posted January 11, 2004 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ========================================================== SRI RANGA SRI VOL.05 / ISSUE # 11 dated 11th January 2004 ========================================================== EDITORIAL PONGAL & MAKARA SANKRANTI GREETINGS Dear Bhagavatas: On behalf of the members of the “Board of Advisory Consultants” (BAC) and “Internal Resource Panel” (IRP) of “Swami Desika Darsana Satsangam” (SDDS) and its Electronic Journal “Sri Ranga Sri” (SRS) and on my own behalf, I wish all Bhaagavatas a very happy Pongal and Makara Sankranti. Today is the day when SooDikkoDutha Naachiyaar sang the 27th Paasuram of her “Tiruppaavai” - “KooDaarai vellum seer Govinda!” Govinda is the one who can “win over” even adversaries. Let us pray to Govinda to grant us the magic recipe, the wonderful amalgam that can transform even our ill-wishers into our well-wishers! With the dawn of the Thai (makara month) in UttaraayaNa in this “Subaanu Samvatsaram” we submit to the Divya Dampathis to grant all of us peace, prosperity and deeper involvement in Bhagavad – Bhaagavata Kainkaryams in the days ahead. We give the important days in this Thai month. Let us all bathe in the auspiciousness of this festival, in true spirit of the saying: “Pongum MangaLam engum tanguga” MEMBERSHIP OF SRI RANGA SRI Thanks to the unstinted support and encouragement of the members, Moderators of Internet fraternity who hosted our Editorials, the Editors of various Religious Journals in India who have given wide publicity etc. the membership of “Sri Ranga Sri” has risen to over 3650 including over 2500 Active members and about 1150 members whose mails bounce temporarily due to limited capacity of their mail boxes. GUIDELINES With such a spiraling membership, naturally everyone wishes to place his/her contributions in the Journal, some of them in violation of one or more of the Guidelines shown in the “Files” Section. For this reason, we are reluctantly constrained not to approve them. On a perusal of the “Home page” of Sri Ranga Sri”, you will find that as on date, more than 500 such mails remain unapproved. We hope that you will appreciate the rigor and volume of scrutiny needed in editing. We request Contributors to be considerate to us by first checking up with the “Guidelines” before posting any messages for featuring in the Journal. We are glad to commence a series on Paancha Raatra Aagama (also known as Bhagavad Saastra) by Sri N.Krishnamachariar Swami of Chicago. This is a 7 part series highlighting the highlights of this Aagama. Hope you will enjoy reading this from the scholarly pen of Sri Krishnamachariar Swami. ========================================================= IN THIS ISSUE: 1. IMPORTANT DAYS IN THAI (MAKARAM) MONTH 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 19 THE GLORY OF AANGIRASA GOTRAM – Part 3 (Anbil Ramaswamy) ------------------------- (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsankachariar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar referred by Sri Srivatsankachariar Swami) -------------------------- 3. FROM MAHABHARATA: “YAKSHA PRASNAM” Part 36: Prasnams 94 and 95 by Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. -------------------------- 4. PAncarAtra – Part 1 By Sri N.Krishnamachariar Swami of Chicago ===================================================== 129 Regular issues have been released, so far besides several Special Issues) - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 10 Issue of Vol. 5 These issues have been archived for public view at - by Sri DiwakarKannan(diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram (ajiva_rts) We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri”- Tell your friends to join by sending an email to Srirangasri- IF not: Tell us, as to how we may improve. Ever at your service Dasoham Anbil Ramaswamy Editor & Publisher “Sri Ranga Sri” =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== 1. IMPORTANT DAYS IN THAI (MAKARAM) MONTH Star/Panchangam Date/English Date/Day/TN of/Authority Tiruvadirai 20th 02/03/04 Monday AM38.Sadagopa Srinivas sadagopaYMD (AVA p.251) -------------- Punarvasu 21st 02/04/04 Wednesday Emabar(Govinda) AVV Part 15 in Sgati Vol.01/15) (28#P) ---------------- Hastam 27th 02/10/04 Tuesday Koorathaazhwaan AVV 16 in Sgati Vol.01/16 and(28#P) Misc: PuttamkoTTam Srinivasachariar Swami (p. 435) ------------------ Chitrai 28th 02/11/04 Wednesday AM15.Sadagopa KalyanaVira RaghavaYMD (AVA p.245) ----------------------- Swati 29th 02/12/04 Thursday KP I: UTTAMUR VIRARAGHAV AryaMD (p.475) Subanu Seva Diary p. 125 and (Lifco p.195) ---------------- Visakam 3rd 01/17/04 Saturday Villiampakkam Gopala Tata Desikan (p.391& 428) ------------------ Utradam 07th 01/21.04 Wednesday AM42.Sadagopa Sriranga SadagopaYMD (p.228) and (AVA p.252) ---------------- Tiruvonam 08th 01/22/04 Thursday BVP20.Satagopa Parankusa (p.343)& AM3-(AVA p.242) ---------------- Purattadi 11th 01/25/04 Sunday AM6.Shashta ParankusaYMD (AVA p.243) SoTTai Nambigal (SrgmP) ----------------- OTHER IMPORTANT DAYS IN (MAKARA) MONTH Sankranti Pongal (UttaraayaNa PuNya Kaalam)01st 01/15/04 Thursday Kanup pongal 02nd 01/16/04 Friday Krishna Paksha Ekadasi 04th 01/18/04 Sunday THAI AMAVASYAI 07th 01/21/04 Wednesday SravanaVratam 08th 01/22/04 Thursday Ekadasi 19th 02/02/04 Monday Pournami 23rd 02/06/04 Friday TIRUMAZHISAI AZHWAR 24th 02/07/04 Saturday KOORATHAZWAR 27th 02/10/04 Tuesday ===================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ==================================================== 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 19 THE GLORY OF AANGIRASA GOTRAM – Part 3 (Anbil Ramaswamy) -------------------------- (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsankachariar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar referred by Sri Srivatsankachariar Swami) ----------------------------- In the Yaaga performed by Yuvanaasva for begetting progeny, the Munis who were acting as priests, decided to empower a pot full of water with appropriate mantras. They kept the pot aside in a safe place to be given to Yuvanaasva’s wife the next morning and went to sleep. It was midnight. Yuvanaasva woke up and was feeling thirsty. He entered the Yaagasaala. Half asleep and tormented by intense thirst, he drank fully the waters contained in the pot. And went to sleep again. Next morning, when the priests who sought to use the waters were shocked to find the pot totally empty. “Who drank this water?” was the question on everyone’s lips. Yuvanaasva admitted that without knowing what he was doing, he drank the waters. The priests were flabbergasted because the one who drank the holy waters would become pregnant and this event could not be averted. They were sure that not only the baby would not be born normally but in the process Yuvanaasva himself would die. The “Purusha Garbham” grew by the day and reached the stage of delivery. All were perplexed. Thanks to the intervention of Aswini dEvas who did a miraculous surgery (a caesarian?), they took out the baby safe without any injury to the king. Yuvanaasva became the father and mother for the child all at once! But, the unfortunate child could not enjoy breastfeeding and this created a further complication. In this predicament, Lord Indra appeared and since the Yaaga was addressed to him, he undertook to feed the baby. He put his finger into the mouth of the newborn. Milk started flowing and the baby got his fill and grew. To commemorate this event the child was named “Maandaataa”. It is said that this “Maandaataa” ruled the entire world. This is attested by the SlOkam in Agni PuraaNa: yaavat soorya udEti sma yaavat cha pratitishTati / Sarvam tad youvanaasvasya maandaatuh KsEtram uchyatE // Meaning “Maandaata, the son of Yuvanaasva ruled the entire world wherever there was sunshine, and at all times whether day or night” This Maandaataa who was born out of divine intervention and the blessings of Sages came to be recognized and proudly recited in the Pravara of the Aangeeras Gotra. Ambareesha was the son of this Maandaata. He had two brothers named Purukutsar and Muchukundar. Purukutsa’s son was Trasatasyu. His descendents are said to belong to “ShaDamarshNa Gotram”. Aangeerasa was the progenitor not only of the famous “Raghu Vamsam” but also of the great DrONaachaarya, who is one of the central figures in Mahaa bhaarata which attests to this fact: “DrONamangeerasaam varam; angeerasaam varishTa: Aswataamaa”. His wife was “Sraddhaa Devi”, daughter of Kardama Prajaapati. The divine priest Brihaspati and his elder brother Usathyar were his sons. His daughters were Suneevaali, Guhu, Raaga and Anumati. Vedas, Itihasas and PuraNas, glorify Sage Aangeerasa frequently. We will allude to some of these in our next posting. --------------------------- To Continue – ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ 3. FROM MAHABHARATA: “YAKSHA PRASNAM” Part 36: Prasnams 94 and 95 by Sri M.K. Ramaswamy Iyengar Swami Senior Officer of Govt. of India. -------------------------- PRASNAM 94 YAKSHA: ”ASAADHU: KEEDRISA: SMRITA:?” “WHO IS CONSIDERED TO BE WICKED?” YUDISHTIRA: “ASAADHU: NIRDAYA: SMRITA:” “A PERSON WHO HAS NO SENSE OF COMPASSION IS WICKED” NOTES: A person without compassion is one who lives in such a state of mental darkness that he is hardly aware of anything except himself and his survival. He is like the self centered hunter whom Sage Vaalmiki encountered while on his way to the Tamasaa River for his morning ablutions. Vaalmiki’s mind was full of Sri Rama’s greatness, his nobility and other divine virtues, he having just heard from Sage Naarada an abbreviated version of Sri Rama’s story. The hunter was at the other end of human experience! He was most intent on bringing down a bird or an animal either to appease his hunger or to sell the flesh and buy foodstuffs to serve as his meal for the day. His mind was totally impervious to the flush abundance of nature, the indubitable quality of its greenness, richness and harmony. His mind was so insensitive because he was a person totally lacking in compassion. He had no thought of any slight care or consideration for other things or beings. In Sloka 18 of the “PrasnOttara Ratna Maalika”, Sri Sankara Bhagavadpaada explains who is a “Saadhu” and who is an “Adhama” “Kah Saadhu:?” “Who is a good, virtuous person?” “Saadhu Vrittaha:” “He whose conduct is good is the virtuous person” “Kah adhamam AachakshatE?” “Who is said to be the lowliest?” “Tu asath kritam” “He who is of evil conduct is an Adhama, a Non-Saadhu” ---------------- PRASNAM 95 YAKSHA: “KO MOHA: PROCHYATE?” “WHAT IS CALLED CONFUSION?” YUDISHTIRA: “MOHO HI DHARMA RUDHATVAM” “UNAWARENESS OF DHARMA OR RIGHTEOUSNESS IS CONFUSION” NOTES: Unawareness of Dharma is unawareness of the distinction between right and wrong. If such unawareness brings in its wake a state of confusion, the question arises what is behind this unawareness of Dharma. Why does one become unable to distinguish between right and wrong? Dharma is not only knowing clearly what is right and what is wrong and what is appropriate thought, word and deed and what is inappropriate but also lies in conducting in the field of action on the basis of such awareness. In fact, it is not Dharma merely to be fully aware of what ought to be done and going ahead in the very next step doing what ought not to be done. This is a state where the lack of a sense of discrimination or will takes possession of the mind of the doer. The awareness has therefore to be backed up by a courageous will, a sense of determination also rooted in the knowledge of Dharma so that, at the time of action, there is no confusion. Dharma has many subtle enemies. Persuasive arguments that appeal to one’s egoism or self importance can cause Dharma to become eclipsed as if enveloped by a dense fog. When Sri Rama was asked to go to the forest, he agreed to do so instantly because that was the only way the pledge made by his father could be redeemed in full. But, LakshmaNa had other ideas. He reminded that the kingdom was his (Sri Rama’s) by right because he was the first born. The Kingdom had also been promised to him only the previous day. He went on to suggest that the moment had come to remember the Kshatriya Dharma and take what was one’s due by resorting to force, if necessary. His another bright idea was that King Dasaratha, who had apparently taken leave of his senses, should be disallowed to hold the scepter and in fact, he needed to be put in prison. Kousalya who was so besotted with grief became confused to that extent that she thought that LakshmaNa’s proposal had a merit and at any rate did not deserve to be rejected straightaway. Sri Rama who was an embodiment of Dharma (RamO Vigrahavaan Dharma:) gently but firmly rejected the suggestion and also such thinking. tadEtaamvisrujaanaaryaam Kshatra Dharmaasritaam matim / Dharmam aasraya maa taiksNyam madh buddhir anu gamyataam // (VR II.21.44) “LakshmaNa! This is an unworthy thought. (The idea of capturing the kingdom by force, if necessary by imprisoning the king). Abandon it! Such an extremism usually resorted by Kshatriyas is inappropriate here. You must take your stand on righteousness and align your attitude with mine” Because of such spontaneous attitude and behavior that Sri Rama, is considered to be an embodiment of Dharma. He knew what was right and what was not. He also unerringly chose the right and aligned his conduct accordingly. --------------------------- To Continue – ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ 4. PAncarAtra – Part 1 By Sri N.Krishnamachariar Swami of Chicago --------------------------- Introduction: The scriptures of the Hindu-s can be classified into Agama-s (also known as the Tantra-s) and nigama-s (also known as the veda-s). Agama prescribes the day-to-day ritualistic life and a practical course of self-discipline for its followers. It also prescribes the procedures for consecrating the idols in the temples, forms of worship to be performed in temples that follow the particular Agama. The Agama has three main divisions - Saiva (based on Siva as the Deity), Sakta (based on worship of Sakti as the Deity), and Vaishnava. The nigama is divided into four veda-s - r*k, yajus, sAma, and atharva. There are further sub-divisions among each of the Agama-s. The principal divisions in the vaishNava Agama are the vaikhAnasa and pAncarAtra. The current review deals with the pAncarAtra Agama. With God's grace, if I get enough material to get a high-level understanding of the vaikhAnasa Agama, I will undertake a similar effort on the vaikhAnasa system. If any of the bhAgavatottama-s in our group have the resources of time to undertake the effort, this will be extremely useful also. In the historical evolution of the Agama-s, there have been several views over time – a) Agama-s are derived from the veda, b) Agama and veda are both derived from a common root or mUla-veda, c) Agama-s are inferior to, and less authoritative than the veda, and d) Agama-s are superior to veda. It was probably these kinds of differences that led to Sri YamunacArya's work titled Agama-prAmANya and Sri VedAnta desika's work titled SrI pAncarAtra rakshA. It should be noted that SrI vedAnta deSika has also written a work about the vaikhAnasa Agama titled sajjanavaibhava. The development of the Agama schools gave great support to promoting the concept of bhakti by concentrating attention on one Deity, and to self-surrender. It also gave great support to art through temple architecture, devotional poetry, dance, etc. The name "pAncarAtra": There are several different explanations for the term pAncarAtra. Some of these relate to the principles or practices of the pAncarAtra, whereas others fall in the category of 'imaginative exercises' as described in Agama-koSa published by Kalpatharu Research Academy. An elaborate list of definitions from several samhitA-s is included in the above reference, but I am including below only a few of them. Literally, the term "pAncarAtra" means "five nights". Some definitions tie back to this meaning, and others key in on the word "pAnca". Based on an analysis of the definitions found in various texts, the five rAtra-s have been equated to - a) five cosmic elements, b) five objects of senses, c) the five types of knowledge, or d) the five types of ignorance. And so, the pAncarAtra SAstra can be considered either as the means for the liberation of the soul from the five elements, or container of the five types of knowledge, or the dispeller of the five types of ignorance. Some definitions tell the story of five nights which is described below. The following is from vihagendra samhitA (I.31-4) - "When the kRta yuga had just appeared, by the grace of KeSava, the following five viz. ananta (the serpent), GaruDa, vishvaksena, Brahman and Siva hear the SAstra in parts, as follows: in the first night (rAtra) ananta has his questions answered, in the second night GaruDa, etc. Each of them hears for himself the Religion of Faith in the form of a work on knowledge, yoga, construction, and conduct, each night consisting of a lakh of verses. Since the whole instruction thus has five lakhs of verses, it is called the pAncarAtra". The name "pAncarAtra" can thus be associated with the "five nights" of instruction. The last sentence in the above para from the translation of vihagendra samhitA implies that the word "rAtra" relates to "one lakh". This again could not be verified from the dictionary. Another interpretation for the term "pAncarAtra" comes from Satapata-brahmaNa (XIII.6.1). This has the earliest passage in which the word pAncarAtra occurs. Here, Purusha nArAyaNa is mentioned as having conceived the idea of a pAnca-rAtra “sattra” - continued sacrifice for five days - as a means of attaining superiority over all beings and becoming all beings. In ahirbudhnya samhitA, at the end of the 11th adhyAya, it is stated that the Lord Himself framed out of the original SAstra the system called pAncarAtra describing His fivefold nature known as para, vyuha, vibhava, antaryAmin, and arca forms. This is yet another interpretation for the term. Other explanations involve the five-fold kAla-s like abhigamana etc., the panca samskAra-s (puNdra, nAma, mantra, japa and pujA). In the nArAyaNIya (12.338.4) nArAyaNa is called "pa~ncaj~na, pa~nca kAla kartR-pate, pa’ncarAtrika" - (Homage to) Thee of Five Offerings, Lord of those who perform the Pa~nca kAla ritual, Thee of pA~nca rAtra. In the pAdma-samhitA there is a Sloka which lists different words which are synonymous with the word 'bhAgavata'. One of these is panca-kAla-vit (the knower of the significance of the five-fold division of time). "sUrih suhr*t bhAgavatah sAttvatah panca-kAla-vit| ekAntikah tan-mayaSca pAnca-rAtrika ityapi| evamAdibhirAkhyAbhih Akhyeyah kamalAsana|| (2-87)" SrI vedAnta-deSika's eloquent defense of pAnca-rAtra highlights this aspect of the pAnca-rAtra doctrine - "panca-kAla vyavasthityai venkateSa vipaScitA| SrI pAncarAtra siddhAnta vyavastheyam samarthitA||” The jayAkhya samhitA gives a similar definition, and says the name is derived based on the five different actions performed during the five time periods - panca karmAnushThAna panca kAla nirdeSanena pAncarAtra iti sam~jnah. The panca kAla-s are: 1) abhigamana - beginning with the brahma-muhUrta about 4.30 a.m., devoted to the preparatory sequences in the morning (like Sauca, snAna, sandhyA, japa, and dhyAna). 2) upAdAna - from about 9 a.m. to 12 noon) - spent in collecting the articles necessary for worship (like flowers, tulasi, fruits, etc.), and making preparations for worship 3) ijyA (beginning with noontime) devoted to the formal iconic worship elaborately conducted, and partaking of food as naivedya with other devotees 4) svAdhyAya (afternoon and evening), spent in the study of scriptures, contemplating on import, teaching scriptures to others, and such activities 5) yoga (night), devoted to the repetition of the formal iconic worship but briefly conducted, yoga practice (eight-fold practice, ashThAnga yoga), and deep meditation on godhead (dhyAna) before finally resting for the day. The five phases are intended to be one uninterrupted worship ritual, with the ijyA as the central theme, and the others as preparatory or follow-up. This may be along the lines of the pAncarAtra “sattra” ritual of the Satapata-brAhmaNa, with the five nights altered to five phases of the day. J. A. B. van Buitenen, in his introduction to his translation of yAmuna's Agama prAmANyam, gives a new explanation that has not been covered in the other pAncarAtra related references that I consulted. This is from a work titled bRhatkathA Sloka sangraha by BudhasvAmin. Because of my ignorance, I do not recognize the author or the title. But the following Sloka from the above is quoted as an insight to the name pAncarAtra - "eka rAtram vased grAme pAncarAtram munih pure| iti pravrAjitAcAram etam veda bhavAn iti|| "The hermit should live one night in a village for every five nights he stays in town; you know that this is the life-rule for those who have left their home as parivrAjaka-s". A pAncarAtrika is therefore one who follows the Five Nights rule according to the above interpretation. Among the definitions that do not directly relate to the practices of the pAncarAtra are the following: The mahA-bhArata view is that the name derives from the fact that pAnca-rAtra is inclusive of the four veda-s and the sAnkhya yoga – "idam mahopanishadam caturveda samanvitam| sAnkhya yoga kr*tAntena panca-rAtrAnuSabditam" mahAbhA 339,112). The five subjects of knowledge covered in the pAncarAtra according to the nArada pAncarAtra are tattva (cosmology), mukti-prada (liberation), bhakti-prada (devotion), yaugika (yoga), and vaishayika (objects of sense). The nAradIya pAncarAtra is now generally not considered an authentic pAncarAtra text by many vaishNava-s. I could also not verify the meaning "knowledge" for the word "rAtra" from my samskRt dictionaries. The Sandilya samhitA (1-4-75-76) gives a different interpretation viz. that the pAncarAtra is capable of giving the devotee delight that will be given together by the five nights viz. sAnkhya, yoga, Saiva, veda-s, and AraNyaka. Here the five Sastra-s are equated with rAtra-s. Another interesting stanza from the utsava sa~ngraha says that the name derives because of the five disciplines covered in the pAncarAtra - Agama, bharata (nAtya Sastra), Silpa (iconography and architecture), vaidya (medicine), and jyotisha (astrology) - "Agamam bharatam Silpam vaidya jyotishameva ca| pancA SAstrANi samyogAt pAncarAtramiti smr*tam|| (utsava san. Mss. Adyar Lib., vol. 3 p. 15)". Paushkara samhitA (38-307-308) interprets the word as meaning a collection of five systems of thought - purANa, veda, vedAnta, sAnkhya, and yoga – purANam veda-vedAntam tathAnanAkhya yogajam| panca prakAram vij~neyam yatra rAtrAyate'bjaja| phalotkarshenaiva pancarAtra iti smr*tam|| There are some texts (e.g., padma-purANa) that interpret the word rAtri as 'overcoming' or 'eradicating' (rAtrIyante, adRSyAni bhavanti), some that interpret rAtra as meaning ignorance or false knowledge (e.g., vishNu samhitA), etc. The false knowledge is that obtained through the five senses (form, sound, smell, taste, and touch), or the panca-bhUta-s (earth, water, fire, air, AkASa) which constitute the world. ------------------------ (To be Continued) ========================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= _______________ Learn how to choose, serve, and enjoy wine at Wine @ MSN. http://wine.msn.com/ Quote Link to comment Share on other sites More sharing options...
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