SRI RANGA SRI VOL.07 / ISSUE # 50 dated 9th June 2006- Nammaazhwaar and Parasara Bhattar Thirunakshathram special

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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//

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SRI RANGA SRI VOL.07 / ISSUE # 50 dated 9th June 2006

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IN THIS ISSUE

 

EDITORIAL

 

1. Today [Friday June 9th ] is the most auspicious day

for all of us being Vaikaasi Visaakam- our Prapanna

jana santhaana kootasthar Swami Nammaazhwaar

Thirunakshathram [birthday].

 

The article on Nammazhwaar is compiled from Sri

Satakopan Swami’s post based on one of His Holiness

Srimad PaRavakkottai Andavan’s teleupanyasams wherein

His Holiness has wonderfully blessed us with Swami

NammAzhwAr’s glories.

 

2. Also forthcoming is Sri Parasara Bhattar

Thirunakshathram [June 10, 2006] Let us pay our

obeisance by reading this Acharya saarvabhouman’s

vaibhavam.

 

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1. NammAzhwAr’s Greatness:

 

maatha pithaa yuvathayas thanayaa vibhuthi:

sarvam yadhEva niyamEna mathanva-yaanaam,

aathyasya na: kulabhthEr vagu-Laabhi-raamam

sreemath thathanGgari-yugalam praNa-maami moortha-naa.

(composed by Yamunacharya- Alavandhar)

 

For my vasmam, the feet- which always are the Mother,

Father, the spouses, the children; the wealth, the

bhOgyam (pleasure); those feet of our Kula pathi Sri

NammAzhwAr, wearing magizha maalai (garland of magizha

flowers).. I prostrate to those lotus feet.

 

Mother takes care of us sacrificing all her

pleasures.. moonRu bhuvanatthu porul muRRUm kodutthu

yEnRa vazhipaadhu iyaRRidinum en thaay oru naaL

vaLartthathaRkku iyaiayAvE... says one poet.. Even

if one pays back the three worlds at the feet of one’s

mother, it does not equate to one day of her taking

care of us.. So great are they.

Father takes us in his arms, teaches us, disciplines

us.. During youth and later, the spouse takes care of

us like the mother and father and is loving, caring..

(may be those days.) At old age and even after death,

the children pave the way for alleviating pains (with

pithru tharpaNam..)

 

Sri NammAzhwAr stood in all these places as bandhus

and bhOgam as well for my lineage (meaning right from

nathamuni- janma vamsam and vidhyA vamsam). He is Kula

pathi (Srivaishnava kula pathi) for having initiated

and blessed my grand father Sri Nathamuni with jnAnam

and with 4000. He is the prapanna jana santhAna

kUTashthar.

 

Swamy NammAzhwAr's(SN's) ThiruvAimozhi (TVM) is

closely linked to Saama Vedam. Some describe it as

the essence of Saama Vedam in general and

the ChAndhOgya Upanishad (affiliated with Saama Vedam)

in particular.

 

The Thiruvaymozhi is also considered equivalent to all

four Vedas, the elaboration of Dwaya manthra.

Thiruvaymozhi is the essence of all Vedas. It is

divinely blessed AzhwAr’s outpourings.

 

maasil manantheLi munivar vagutthadhellaam

maal ugandha aasiriyar vaartthaikku ovvaaa

 

Says Swamy Desikan. Whatever spoken by the Sages and

Rishis who have obtained their jnAnam through their

penance and clear mind, are not comparable to the

putpourings of the blessed souls namely AzhwArs who

are blessed and endearing to the Lord as they are

“mayarvaRa mathinalam peRRvargaL”.

 

Sri Satakopan Swami’s write up is now reproduced

below: One of the Taniyans for ThiruvAimozhi salutes

the connection of Saama Vedam and its thousand

Saakhais (branches) to the Thousand plus paasurams of

TVM:

 

BhakthAmrutham Visva janAnumOdhanam

SarvArthatham SRISATAKOPA VAANGMAYAM

SAHASARA SAAKOPANISHAD SAMAAGAMAM

NamAmyaham DhrAvida Veda Saagaram

Bhagavaan identified Himself as Saama vedam among the

four Vedams. If our Lord were to take a stand among

Tamizh Marais, it is fair to anticipate that He would

say that among Dhivya prabhandhams, He is

ThiruvAimozhi. It would be no surprise since the

subject matter of TVM at the highest level is

Bhagavath PrApthi through SaraNAgathi upAyam revealed

to us by Lord ParthasArathy on the battle field of

KurukshEthram through His charama SlOkam.

ThiruvAimozhi is recognized in our sampradhAyam as the

Dheerga-SaraNAgathi arising out of the elaboration of

the sacred Dhvaya manthram.

 

Like Saama Vedam, ThiruvAimozhi is revelation

knowledge. It sings about the glorious attributes of

the Lord. It has been described as ‘an experience of

the vision of God; it is not a discourse but an

experience of God in a direct manner, unmediated by

the senses, a spiritual intuition comparable to

revelation knowledge" in Tamil language( Tamizh

MaRai).

 

During the teleupanysam blessed by Swamy H.H. Srimath

PaRavakkOttai Andavan of Sri Poundarikapuram Andavan

Ashramam, Swami mentioned the subject of the

upakArams [great help] done by the divya dampathis for

us. According to Swami Sri Desikan, they fall into

three major categories:

 

(1) PoorvOpakAra ParamparAdhikAram

(2) SaadhanAdhikAram

(3) NirNayAdhikAram

 

Swami Desikan has brilliantly summarized all of these

upakArams in the first Tamizh Paasuram of UpakAra

Sangraham. Srimath Andavan anchored his first focus

theme on the individual subsections of this verse that

have very rich meanings: [it is most apt on this day

of Sri Nammaazhwaar Thirunakshathram.. and let us read

and contemplate on the glories of Sri Satakopa muni

thru’ the excellent compilation of Sri Satakopan Swami

of New York. ]

 

anthamilA pErinbham arundha yERkkum

adiyOmai ARIVUDANE yenRum kaatthu

munthai vinai nirai vazhiyil ozhuhAthemmai

munnilayAm DESIKAR TAMM MUNNE SERTTHU

MANTHIRAMUM MANTHIRATTHIN VAZHIYUMK KATTI

vazhippadutthi VAAN YERRI ADIMAIK KOLLA

Tanthaiyena ninRa tanit ThirumAL ThALil

Talai vaitthOm SatakOpan aruLinAlE

 

This work of Swami Sri Desikan is understood as the

VyAkhyAnam for the Sri Sookthi of NammAzhwAr revered

as THIRUVIRUTTHAM and particularly its first paasuram

(poy ninRa Jn~Amum --ViNNaPPamE).

 

The revered AchAryA of Poundrikapuram Aasramam

selected this paasuram of Swami Desikan and dwelt on

the selected words in this paasuram and linked it to

other powerful words from the other paasurams of

NammAzhwAr's ThiruvAimozhi{TVM }, (e-g)., " annAL nee

tantha AAKKAYIN vazhi uzhalvEn " ( TVM: 3.2.1).

 

Srimath Andavan explained as to what happened at these

sacred feet of the Lord as a result of the grace of

NammAzhwar our Prapanna SanthAna Jana kUtasthar.

 

The paasura Vaakhyam is: Tanit ThirumAl ThALil talai

VaitthOm SatakOpan aruLAlE. Through the Parama KrupA

of NammAzhwAr, we got to Sri Vaikuntam and laid our

feet at the sacred feet of Sriman NaarAyaNA as the

ultimate step in Moksha Siddhi resulting from

SadAchArya Sambhandham and BhagavAn's paramOpakArams.

 

NammAzhwAr is the One, who showed us the way through

his Prabhandhams. He used the purvOpakArams done by

the Lord to anticipate the future upakArams to come

and showed us the way. He was blessed with Bhakthi

and Jn~Anam from the Lord of Nithya Sooris. His

enjoyment of the Lord blossomed as the Four divya

prabhandhams. Thiruviruttham was the first

of the Four prabhandhams. Here, he describes his

varalARukaL (Virutthams)and thus this prabhandham came

to be known as Thiruviruttham. In the very first

paasuram ( Poy ninRa Jn~Amum-- ViNNappamE),

NammAzhwAr reflects on the purvOpakArams (or the

upakArams done earlier through conferral of aathma

Jn~Anam, Dharma BhUtha Jn~Anam) and sets that up as

Infrastructure for the ensuing paasurams and

prabhandhams containing his requests for other

upakArams that culminate in Moksha Siddhi at the end

of ThiruvAimozhi. In this Thiruviruttha Paasuram,

NammAzhwaar addresses the Lord as ImayOr talaivA

(sarva Seshi) and himself as adiyEn ( sesah bhUthan).

The sEsha-sEshi Sambhandham, Artha panchakam are

covered here. The connection of Artha panchakam with

brahma SvarUpam is known as Shadatha nirUpaNam. That

was what NammAzhwAr instructed. Swami Desikan wished

to show us the paramount importance of this central

message and crated UpakAra Sangraham.

 

Srimad Andavan pointed out that the Divya Dampathi

help us in every way. Mainly, there are 54

incomparable upkArams that are performed by them for

us, SamsAris, with the view to join us to Their

parama Padham in the spirit of NammAzhwAr's TVM

Vaakhyam: " Vaikuntham puhuvathu maNNavar VidhiyE ".

 

He reminded us of Sage MaarkanDEyA's Vaakhyam in this

context: lOkAnAm MaathA PithA cha MADHAVA: The

reference here was to " Tanthai yena ninRa Tanit

ThirumAL', section of the above verse to the sarva

vidha Bhandhu, SarvEswaran.

 

Before He joins us to Sri His Vaikuntam for nithya

kaimkaryam, ThirumAl performs many upakArAms that is

hard for us even to keep track off ( NaaraNan maayayai

aRibhavar yArO --TVM: 1.3.3,AtthA nee seythana naan

aRiyEnE!).

 

His upakArams are giving us aakkai (sarIram) to house

the Jivan; He blessed the Jivan to be eternal

(nithyan) in svarUpam and blesses the Jivan with

Dharma BhUtha JnAnam and makes it the Jivan's nithya

guNam and protects thus the Jivan's svarUpam and

SvabhAvam. This is the connection to the paasura

pasage,"adiyOmai yenRum aRivudanE kaatthu" in the

UpakAra sangraham.

 

Srimath Andavan went on to explain the other key

passages in that important paasuram of Swami Desikan.

 

The meanings are:

 

anthamilAp pErinbham arundha yErkkum adiyOmai = for

us, who are fit to enjoy the limitless bliss of the

great Moksha anubhavam

 

arivudanE yenRum kaatthu, munthai vinai nirai

vazhiyil ozhuhAthu emmai munnilayAm Desikar tamm

munnE sErtthu

 

blessing and protecting us with the eternal dharma

bhUtha Jn~Anam and also protecting us from drowning in

the timeless flow of the river of karmAs and getting

us to the safety of the bank by uniting us with

SadAchAryA.

 

manthiramum manthiratthin vazhiyum kaatti

vazhippaditthi

 

(by uniting us with the sadaachAryAs) for upadesam of

Your redeeming sacred manthram, the AshtAksharam and

for learning about the inner meanings of that

manthram (viz)., the middle section of the manthram

(nama: sabdham) denoting Prapatti [saranagti] and the

end luptha chathurthi vibhakthi standing in for

Bhagaavdh Kaimkaryam.

 

The greatness of this acquisition of knowledge through

upadesam has been celebrated may times by AzhwArs and

AchAryAs:

 

iha sangrahatha: SrimAn GopthA sEshi samAdhika

dharidhra:

SaraNam sarva sarIri prApya; sEvyasccha

saadhubhirbhAvya:

 

Srimath Rahasya Thraya Saaram, Moola manthrAdhikAram

(Meaning): Briefly, the Moola manthram recognizes

our Lord as Sriya: Pathi (Srimaan) through akAra

sabdham and rakshakan ( protector with many

upakArams), in luptha chathurthi as sEshi, and as one

who has no equal or superior, in namas sabdham as

upAyam ( prapatthi), in NaarAyaNa sabdham as

sarvAntharyAmi and in the final chathurthi as the One

to be worshipped by Saadhu Janams as PrApyan and

Sevyan.

 

The three manthras, namely AshtAksharam, Dwayam,

Charama slokams are the most important and powerful

mantras. Please visit www.sundarasimham.org and click

on e-books for reading the outline and glories of

these wonderful mantras and Swamy Desikan’s detailed

elaboration and enjoyment of the powers of these

rahasya thrayams. The actual mantras are to be learnt

from the SadAchAryan by performing kaimkarya at His

feet and the inner esoteric meanings of them need to

be learnt from them for proper understanding.

 

Srimath Andavan referred to the paasura vAkhyam,

MaamAyA! mikkAr otthAr ilai! There is no one equal

to You or greater than You (samAdhika Dharidhra: in

the above Rahasya Thraya SlOkam).

 

The VedAntha Jn~Anam imparted to us by SadaachAryAs

(Mantharitthin vazhiyum kaati) is another of these

MahOpakArams of the Lord since it leads to the

ultimate bliss of ascent by archirAdhi maargam

(vaanERRi adimaik koLLa) and nithya kaimkaryam. That

is the nall Vaazhvu referrred to by Thirumangai in his

ThirunedumthANDakam (TNT) paasuram passage:

 

anthaNar maattu anti vaittha MANTHIRATTHAI

MANTHIRATTHAAL

maravaathu YENrUM VAAZHUTHIYeL VaZHALaM --TNT pasuram:

4

 

(Meaning):Oh my foolish mind! If you enjoy the

Thirumanthiram, the saaram of the Vedantham, which is

the wealth of the Brahmins, and if you reflect upon

the meanings of that sacred manthiram,

you will surely attain sadhgathi ( nall Vaazhvu).

 

Srimath Andavan continued with the explanation of the

fourth paadham of the UpakAra Sangraha SlOkam:

 

Tanthai ena ninRa tanit ThirumAl ThALil

thalai vaitthOm SatakOpan aruLinAlE

 

The Lord stood as the Forever-caring Father, who

performs great upakArams (tanthai ena ninRavan).

 

He is a matchless EmperumAn with the mahimai of

PaadhAravindham that ha s no comparison in its

redemptive and anugraha qualities ( Tanit ThirumAl

ThALil).

 

Srimath Andavan of PoundarIkapuram Aasramam selected

this verse deftly as the first theme in his upanyAsam.

We are indeed blessed.[Thanks to Sri Satakopan mama

for taking an extract from his wonderful summary of

H.H Teleupanyasam]

 

2. Parasara Bhattar’s Glories:

[from aacharya vamsa vruksham – written by Sri Anbil

Ramaswamy]Parasara Bhattar was the son of Kurathalwan.

His Acharya was Embar. He learned the Sastras so well

that he came to be called a 'walking university'. His

works include his commentary on Vishnu Sahasra Nama

Bashya ( 1,000 names of Vishnu ) also known as

'Bhagavad Guna Darpanam', Rangaraja Stava, Ranganatha

Ashtaka, Sri Guna Ratna Kosam, Kriyaa Deepam, Ashta

Sloki, Satusloki, Dvisloki, Tanisloki While he was a

kid, a haughty Advaita exponent by name 'Vidvad Jana

Kolahala Panditha' was being carried on a palanquin to

engage in a debate with Ramanuja. The boy stopped him

on the way. Holding a handful of sand in his closed

fist, he asked the Panditha how much of sand was there

in his palm. The Panditha was nonplussed and asked how

anyone could count the sands. Parasara retorted saying

that if he could not answer that it was just a

'fistful' how he proposed to win an argument with the

great Ramanuja. The Panditha praised the boy, his

father Kuresa and his Acharya, Embar. The Panditha

subsequently became the disciple of Parasara assuming

the name of ' Per Arulala Perumal Emperumanar'

Parasara and his brother helped the master in the

documenting the Sribhashya.

 

When the master bade Embar to bring the baby for

naming, Embar brought the baby and by way of

protection was muttering Dvaya Mantram. When the

master enquired how the baby showed off an unusual

brilliance, Embar narrated what he did on the way. The

master exclaimed that he had prevented Koorathaalwaan

from being the Guru for the baby since only the one

who initiates in Dvaya would be the Acharya. Since he

had done this, the master asked Embar to act as the

Guru for the baby.

 

His TANIAN runs as follows:

Sri Paraasara Bhattaaryas Sri Rangesa Purohitah |

Sri Vatsaanga Suthas Srimaan Sreyase Mae Asthu

Bhooyase ||

 

Sri Satakopan Swami adds the vaibhavam of Bhattar

further:

 

it will be useful to summarize the life and works of

Parasara Bhattar, the precocious son of

Kooratthazhwar, the disciple of Sri Ramanuja. For

Parasara Bhattar, Sri Ranganatha , Sri Ranganayaki,

Vishnu Sahasra Namam,4000 Divya Prabhandam in general

and Thirumangai"s TNT in particular were the guiding

compass.

 

Bhattar defeated an Advaitic Scholar at Melkote by

using TNT as the basis for discussion and converted

him to Visishtadvaitam. He accepted latter as his

prime disciple and gave him the name of Namjeeyar.

Bhattar returned to Srirangam with Namjeeyar and

visited Sri Ranganatha at his sanctum sanctorum.

 

He had the good fortune of conversing with the Lord of

Srirangam like Thirukkacchi Nambi could speak with Sri

Varadaraja. Both Rangantha and Varadaraja broke their

Archa Silence to speak to their special devotees.

Bhattar told the Lord as to what had happened at

Melkote and how he used TNT to

defeat the Advaita Vedantin in a scholastic debate.

Sri Ranganatha asked Bhattar to repeat the winning

arguments. The Lord was very pleased with Bhattar's

defence and blessed him. This event is celebrated

even today at Srirangam on the eve of Adhyayana

Utsavam by the Arayar, Who enacts the incident at

Melkote before Sri Ranganatha. This festival at

Srirangam is known as Thirunedumthaandakam.

 

Guru Parampara states that the Divya Dampathis of

Srirangam adopted Parasara Bhattar as their son. The

name of Parasara was given by Sri Ranganatha Himself.

Parasara is the author of Vishnu Puranam and the

father of Veda Vyasa. Kuratthazhwar had named his son

Ranganatha and the name given by the Lord (Parasara )

stuck over time. Since then, Parasara was the Purohita

for the Divya Dampathis, he was also known as Sri

Rangesa Purohita or Parasara Bhattar.

 

As the chief priest of Sri Ranganatha and as the one

born out of the grace of the Lord of Srirangam,

ParAsara Bhattar blessed us with the guru parampara

starting from Nanjeeyar and the vyaakhyaana jkarthaas

of Thiruvaimozhi. As the son of KurathAzhvAn and one

Smt AndAL, he was very dear to Acharya RaamAnujA.

 

Paraasara Bhatar blessed us with twelve works, ten in

sanskrit and two in Tamil besides his nirvAhAs on some

passages of the Divya Prabandham. The book by Dr.

S.Padmanabhan, the nephew of the 43rd Jeeyar of

DevanAr ViLAgam Azhagiya Singar on Sri Parasara

Bhattar is a scholarly study for those of us, who

want to follow up on his works.

 

The summary on the works of Paraasara Bhattar are:

 

1. Ashta slOki, 8 terse verses on the three Rahasyams

of Sri VaishNavAs. Using long metres, Bhattar hinted

at the depth of the subject matter. The metres used

by Bhattar are SikhariNi, Saardhula Vikridhitham and

Sragdharaa.

 

It is interesting to compare Swami Deikan’s usage of

these three long metres in his works. Among the total

of 862 slokams of Swami Desikan used SikhariNi 28

times, Saardhula vikridhitham 35 times and Sragdharaa

82 times.

 

Bhattar used 45 kinds of metres in all of his

sthothrAs containing 337 verses. The top three usage

among the 45 metres are: Saardhula vikridhithA ( 55),

VasanthatilakA ( 43 ) and SikhariNi (34).

In comparison, Swami Desikan used 22 metres in his

862 slOkAs. His most frequent usages among metres are:

Vasantha TilakA ( 266), short AaryA ( 116 ) and

SragdharA (82 ).

 

Bhattar's works: # 2

Bhagavad GuNa DarpaNa: This is a celebration of

the SaguNa Brahmam aspect of Sriman NaarAyaNaa

and the important tenets of Sri VishitAdvaitham.

 

Work # 3: Bhattar's celebration of Sri Devi (Sri

RanganAyaki)

The 61 stanzas of this sthuthi celebrate the glory of

Mahaa Lakshni. Bhattar dwells at length about Mahaa

Lakshmi's pleading for us (Purushakaara aspect )

before Her Lord and suggests that the Lord's glory is

dependent on Her.

 

Work # 4: Sri Ranganatha Sthothram

This is said to have been composed, when Bhattar had

to leave Srirangam, when he angered the chOlA king

and stayed at Thirukkhoshtiyur. There he used 6 slOkAs

to reflect upon his great loss arising from his

inability to have the daily darsanam of Sri

Ranganatha.

 

Work #5: Sri Rangaraajasthavam

He followed the tradition of his illustrious father,

the author of Pancha sthavAs, and composed this long

sthavam with 232 verses. The first half deals with the

glories of Srirangam, the supremacy of the Lord there

and His Anantha KalyANa GuNams and the beauty of river

Cauveri, the upanishadic basis for Sri VaishNavaNava

SiddhAntham, the nature of Moksham et al.

 

Works #6, 7, 8, 9and 10

 

Many of Bhattar's work are lost and are available in

either fragments or thru the quotation of other

AchaAryAs. These are KriyA DeepA( Like Nitya

GranthA ), Tattva RathnAkarA ( masterly treatise on

TattvA ), AdhyAthma khaNda dvaya VivaraNA, Lakshmi

KalyANa. The last work celebrating the marriage of

MahA Lakshmi to Sriman NaarAyaNA deals with

araNAgathi, the position of Sri Devi in Srivaishnava

SampradhAyam, the supremacy of Divya Dampathis revered

as Lakshmi NaraayaNA, Sridharan, Srinivasan, and

Maadhavan.

 

The other two Sanskrit works lost to us or available

in shreds are the commentary to SulabhOpanishad,

which was elaborated on by Swami Desikan in his

Sarvaarthasiddhi and stray verses of Thirumanjana

KattiyangaL recited even today at the great temple

at Srirangam by the descendants of ParAsara Bhattar

there. This starts off as a dialog between the Lord

and his devotee and goes onto celebrate the glories of

the Lord during His Thriumanjanam.

 

Works 11 and 12 in Tamil

 

The commentary on Kaisikha PurANam earned him the

honor of being carried on a palanquin by the brahmins

of Srirangam around the streets of that city of the

Lord ( Brahma Ratham ). The remaining

work in Tamil is the celebrated commentary on the 21st

paasuram of ThirunedunthAndakam, which converted the

Advaitha achArya to Sri VaishNavism [as narrated

earlier] and earned him the title of Nam Jeeyar from

ParAsara Bhattar. The rest of the Tamil works are

the ones known from Thiruvaimozhi commentaries as

Bhattar NirvAhams.

 

The greatness of Bhatar, the beneficiary of

RaamAnujA's grace

 

Achaarya RaamAnujA had a significant influence on

Parasara Bhattar as his teacher. On this day that is

two days away from the celebration of the jayanthi of

Achaarya RaamAnujaa, it is appropriate to dwell at

length on the works of a great acharyA, Bhattar, who

followed the footsteps of the illustrious guru of his

father and his own acharya, Embaar.

 

Bhattar's philosophical contributions to Sri

SampradhAyam have been brilliantly sumamrized by Dr.

Padmanabhan and chapter 5 of his monograph deals with

this subject. The role of Karma and the Lord's

will in relation to it are covered here. The nature

and means of MokshA, the Sesha-Seshi bhavam, the

concept of Sri, the concept of Avathaarams, Iconic

forms of the Lord et al.

 

Some passages quoted by the author regarding Bhattar's

views on SaraNAgathi that may be of interest to the

current discussions are:

 

1.Vishnumaayaa can be crossed only when Prapatthi is

performed.

2.Oh Ranganatha! I resort to You, who are my refuge

--I am devoid of any knowledge or action or devotion;

nor I am aware of any icchaa(desire), the proper

eligibility (adhikaarA ), the feasibility of such a

hope etc. Full of sin and foolishness and with a

confused state of mind, I request you to be my

saviour.( Verse 89 of Sri RangarAjasthavam ).

 

3.In the 102nd verse, Bhattar once again performs

SaraNAgathi this way:

 

I have been made your burden and responsibility (Bhara

) by my AchAryAs. I have also orally declared that I

seek refuge. Therefore, it behoves You to accept me

as your entrusted burden

 

4. In his ashtaslOki, the verses 6, 7 and 8 deal with

Prapatthi.

Sixth verse is about the Prapatthi to Sri Devi as the

means to the end of resorting to the Lord. In the 7th

slokam, he explains the meaning of Charama SlOkam. In

the 8th verse, he declares his prapatthi,"where he

expresses his inability to implement the Karma, Jnaana

and Bhakthi yogAs as means of salvation. Even

regarding Prapatti, he is unable to follow it because

of his utter helplessness and lack of firm conviction

of its implementation. Still the hope of being saved

by the Lord, He being the final means, sustains him.

 

Let us place our heads at the feet of these exemplary

acharyas of our tradition and sampradaaya.

 

Regards

Namo Narayana

dAsan Madhavkkannan

[on behalf of Sri Anbil Ramaswamy]

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IMPORTANT DAYS IN VAIKASI (RISHABA) MONTH

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ISSUES RELEASED

So far, 224 Regular issues of SRS have been released

apart from

Special Issues:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6 and

49 Issues of Vol. 7

--

These issues have been archived for public view at -

 

by Sri Diwakar Kannan (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 for 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

Regards

Namo narayana

dAsan madhavakkannan

[on behalf of Anbil Ramaswamy, Editor & Publisher,

"Sri Ranga Sri"]

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IMPORTANT DAYS IN rest of VAIKAASI (RISHABA) MONTH

Date-Indian/English/Day/Nakshatram/ Thithi/Event/

Remarks

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

25/06-08-06/Thursday/Swati/Dvaadasi/AM/EngaLaazhwaan

26/06-09-06/Friday/Visaakam/ TrayOdasi/NAMMAZHWAAR,

TiruvoimozhipPilllai

27/06-10-06/Saturday/ Anusham/Chaturdasi/BhaTTar,

Raamap PiLlai, Koil

Kandadai Annan

28/06-11-06/Sunday/Kettai/POurNami/KALYANAAHAVA SWAMI,

Tiruvarangap PerumaaLaraiyar

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IMPORTANT DAYS IN AANI (RISHABA) MONTH

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

29/June-15-06/Thursday/Aani maasa to begin

30/June-21-06/Wednesday/Sarva Ekaadasi

31/June-25-06/Sunday/Amavasyai

32/July 06-06/Thursday/Swathi/PeriyAzhwAr

Thirunakshathram

33/July 08-06/Saturday/ Kaettai/Sriman Nathamuni

Thirunakshathram

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