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Title: Oppiliappan
Dear Sirs,

I offer my humble respects to this hallowed gathering; special pranams to Sadagopan-ji.
I am a recent convert and know very little, so please pardon me if my thought-train is flawed.

The power of Vishnu-Sahasranamam is unparalleled but not many people are aware of it. In the old days, it may have been a part and parcel of a persons life, but these days, only a small % of Hindus may be exposed to its power and glory. Would it not be appropriate to actually PUSH its use, in these troubled times????

The concept revolves around REWARDING anyone who memorizes the Vishnu-Sahasranamam

In a family setting it would involve gifting a young relative something he aspires for, if he memorizes it. Could be the basis to a special scholarship in select schools. It could even extend to the work-place, in devotional groups, etc.

The reasoning is, in trying to memorize the Vishnu Sahasramanam, the person would have listened to, or uttered the text many times, thus having a profound effect on his own self and on those around him. So, it can spread the phenomenon exponentially.

Sincerely,
Sreeshant Madhavan


----- Original Message ----
From: "Oppiliappan@xxxxxxxxxxxxxxx" <Oppiliappan@xxxxxxxxxxxxxxx>
To: Oppiliappan@xxxxxxxxxxxxxxx
Sent: Wednesday, December 13, 2006 9:50:23 AM
Subject: [Oppiliappan] Digest Number 1626

Messages In This Digest (9 Messages)

Messages

1.

lakshmana 10

Posted by: "MG Vasudevan" vasudevanmg@xxxxxxxxx   vasudevanmg

Tue Dec 12, 2006 4:10 am (PST)

Post 10

Dear sri vaishNava perunthagaiyeer,

In the previous 9 posts, we saw 'lakshmaNa' donning 7 roles, that of

- bhaalya sakha to raama – playmate in young days,
- vazhith thuNaivan to raama – companion in long trekking,
- husband of oormiLaa
- assistant administrator in ayOdhyaa,
- angry young brother to raama
- the boat or barge or raft builder / oarsman.
- The Engineer to construct a wooden house with leafy roof – parNa
saalaa

Now we will see the next role of lakshmaNa – the scavenger [vettiyaan] to
dig the pit for burial of the body of viraadhan, and burning of kabhandhan
[may be in 2 or more posts]. Connected with that viraadhan burying, here
is the last slokam of that 4th sargam in aaraNya kaaNdam – chapter 4, part
3, of sreemadh raamaayaNam, in which the journey of raama and lakshmaNa
[after killing of viraadhan] in the forest is compared with the journeys of
'sun and moon' by Sri vaalmeeki. Who is sun – is it raama – or is it
lakshmaNa - is the point discussed in the note at the end of this slOkam in
*www.valmikiramayan .net* <http://www.valmikir amayan.net/> website. Since
that note is so beautiful, I want to share that first, with you all, and
then take up our main topic on lakshmaNa.

thatha: thu thou kaanchana chithra kaarmukou nihathya rakshasa: parigruhya
maithileem |

vijahrathu: thou mudhithou mahaavanE dhivi sthithou chandhra dhivaakarou iva
|| 3-4-34

Meaning: Then the two, who have dazzling golden bows, having eliminated that
demon [viraadhan] and retrieved Seethaa, and gladly journeyed on in that
great forest like the two entities abiding on the skies, namely the Moon and
the Sun. [3-4-34]

Quote the Note in website: The simile of Sun and Moon is of some importance.
It will not be clear as to, who is compared with Sun and who with Moon,
unless some ancient commentaries are touched.

Raama is compared with Chandhra, the Moon, because, Moon will not travel
without his wives. All the celestial stars are the wives of the Moon, and
they twinkle before the Moon's arrival, in order to welcome him into the
night. Hence Raama is suffixed with Chandhra, compounding the name to Sri
Raamachandra.

[MGV adds - now it is clear how the name 'raama' has become 'raamachandhra' .
Perhaps readers may recall Sri Harikrishnan in one of his mails earlier
stated that vaalmeeki never used the name raamachandhra in his epic.

Further the order used by vaalmeeki 'chandhra dhivaakarou iva' also gives a
clue. But the flexibility allowed in Sanskrit language of placing any word
anywhere in a slOkam might give us a different lead also. Hence better to go
for commentaries. ]

On the other hand, Sun does not travel along with his wife, namely Chaayaa,
the Shadow, but she always will be at his hind. We, the living beings are in
between the Sun and his wife Chaayaa. If we face the Sun in the morning
times, she will be at our back, and in the evenings, when the Sun is at our
back, Chaayaa, the shadow will be in front of us, reminding us of our
lengthening shadow of life. Thus we are in between the 'light and shadow'.

The Sun is also called karma saakshi - witness of deeds. Our own shadow,
shortens with the ascending Sun and lengthens as the dusk of our day or life
increases. Hence Sun's travel is wife-less one, and Lakshmana is thus
compared with the Sun, for he does not have his wife travelling with him
now. And Lakshmana is another karma saakshi [Witness of Events] in the
RaamaayaNam.

Commenting in another way, it is said that both of them are said to be
moon-like in their appeasing personalities and sun-like in their radiant
valour. -- Unquote --
point: see the beauty – raama - the 'ina kula thilaka' as thyaagaraajaa
describes raama – meaning the embellished jewel of that sun's clan - soorya
kulam – the shining one - is compared with moon, that reflector of the sun's
light. LakshmaNa, who is a shadow or a reflection of raama is placed in
sun's position for comparison. Oh, what a beauty. Is it not a contradiction?
Apparently yes. But that is 'poetry' and enjoy that. Even when raama is
described by naaradha in reply to vaalmeeki's question of 16 qualifications
of a man, in the very first sargam of baala kaaNdam, naaradha describes
raama as 'sOmavath priya dharsana' – to look at or see he is like moon – so
cool, so beautiful, so comforting, so much likable etc. Now coming back to
the story on lakshmaNa's role as scavenger – to dig a pit for burial of
viraadhan – viraadhan carried off seethaa away first when the trio were
travelling in the forest. When the two raama and lakshmaNa rushed to
safeguard seethaa, viraadhan left off seethaa and then carried the two long
away from where he left off seethaa.

Esha dhaa*s*arathee raama: sathyavaan *s*eelavaan *s*uchi: |

raakshasaa roudhra roopENa hriyathE saha lakshmaNa: || 3-4-2

* *

meaning: He, that truth-abiding, virtuous, and the flawless Raama, son of
Dasharatha, is carried off along with Lakshmana by the demon with a
ferocious look.

Comment: When seethaa saw both the brothers were being carried away she
started crying, 'leave them instead eat me'. On that both started acting,

thasya roudhrasya soumithri: savyam baahum babhanja ha |

raama: thu dhakshiNam baahum tharasaa thasya raakshasa: || 3-4-5

* *

meaning: Soumithri [lakshmaNa] indeed severed the left arm of that ferocious
one, while Raama rent the right arm of that demon. [3-4-5]

sa: bhagna baahu: samvigna: papaatha aa*s*u vimoorChitha: |

dharaNyaam mEgha sankaa*s*O vajra bhinna iva achala: || 3-4-6

mushTibhir baahubhir padhbhi: soodhayanthou thu raakshasam |

udhyamyOdhyamya cha api Enam sthaNDile nishpipEshathu: || 3-4-7

meaning: When his arms are mutilated that demon similar to a dark-cloud is
frustrated, fainted, and fell on to ground, like the mountain demolished by
the thunderbolt of Indhra. [3-4-6] They battered that demon with their
fists, hands and feet, and even by heaving and hurling him again and again,
they entirely pounded on him on the ground. [3-4-7]

sa vidhDhO bahubhir baaNai: khaDgaabhyaam cha parikshatha: |

nishpishTO bahudhaa bhoomou na mamaara sa raakshasa: || 3-4-8

tham prEkshya raama: subhru*s*am avadhyam achala upamam |

bhayEshu abhaya dha: sreemaan idham vachanam abraveeth || 3-4-9

meaning: Though that demon is battered with many arrows, even sheared off
with two swords, and even though he is entirely pounded on the ground, he is
not killed. [3-4-8] On observing that the mountain-like demon is
ineradicable that easily, then Raama, the sublime one, and the bestower of
shelter to those who are in fear, spoke this sentence to LakshmaNa. [3-4-9]

*point:* please note the words of vaalmeeki here

– bhayEshu abhaya dha: – one who grants asylum for those who are in
fear.

- sreemaan - bestower of wealth.

- Actually viraadhan first carried off seethaa, left her, and then
carried these two off from seethaa. Why this kind of acts by viraadhan? For
that comments are given as – raama never kills anybody in front of seethaa –
for she may grant asylum to that person by her 'kadaikkaN paarvai' even
though he is a sinner and deserves punishment – so raama cannot go against
that and then kill that person. That is why viraadhan carried these two,
raama and lakshmaNa off from seethaa so that he will get killed and thereby
will be released from his curse.

- Perhaps a doubt may arise, whether viraadhan knows these two as to
who they are. The answer is yes – for he does a beautiful sthuthi, once he
attains his own 'gandharva' form of his yester period – kamban has given
beautiful verses of this sthuthi – [MGV has written a series on that sthuthi
earlier].

Now raama says to lakshmaNa -

thapasaa purusha vyaaghra raakshasO~ayam na *s*akyathE |

*s*asthrENa yudhi nirjEthum raakshasam nikhanaavahE || 3-4-10

* *

meaning: Oh! Manly-tiger Lakshmana, it is impossible to overpower this demon
with weapons in a confrontation, hence, let's bury this demon.

kunjarasya iva roudhrasya raakshasasya asya lakshmaNa |

vanE~ asmin sumahadh *s*wabhram khanyathaam roudhra varchasa: || 3-4-11

Meaning: Lakshmana, a very deep pit be dug for this furious and ferocious
reprobate in this forest, as though for an elephant.

Point: dear readers, please see the scavenger – 'vettiyaan' role is being
assigned to lakshmaNa by raama. That ardous servant in lakshmaNa does the
job – let it be dignified job like that of an engineer or undignified job
like this one. As sri sadagopan swamy puts it lakshmaNa has that
kainkaryasri . let us contnue in next post since length has already grown.

dhasan

--
Vasudevan MG
2a.

Iraamaanusa nooRRanthAthi- 108th verse [Last verse] - Bhagavath,

Posted by: "Madhavakkannan V" srivaishnavan@xxxxxxxxx   srivaishnavan

Tue Dec 12, 2006 4:33 am (PST)

SrI:
SrImathE Ramanujaya namah:

Dearest all

The limitless wealth Bhagavath, BhAgawatha, Acharya
kaimkarya is possible only with paripoorNa anugraham
of Periya PiraaTTi Sri Mahalakshmi.

That is why Amudhanaar starts of the verses with
poomannu maadhu porundhiya maarbhan.. Nammazhwar
performs saranagthi to Dhivya Dampathi.. with his
wonderful verse,..

agalagillEn iRaiyum enRu alarmEl mangai uRai maarbhA!
Pugal onRu illaa adiyEn nin adikkeezh amarndhu
pugundhEnE".

She along with PerumAL is the Parathvam and the Eka
sEshi for us. Eka Seshitvam refers to both Sri Devi
and Bhagawan together as the means and the goal
(upAyam and Upeyam )

Sri MahAlakshmi has got all the attributes, the
thirumEni, its specialties, the kalyANa GuNAs, which
the Lord likes always; Not even a second, she gets
separated from the Lord; Blemishless; the pattamahishi
of dEvAthi dEvan; the mother for the enire universe;
and my mother too; Such greatest mother Sri
mahAlakshmi- I, who has no other shelter or protector,
take refuge at her lotus feet. – says Ramanuja who
immerses himself in Nammazhwar verses.

All saasthrAs and pramANams that declare about the
Lord are equally reflecting on PiraaTTi also..
whenever and wherever the Lord pervades and whatevere
form that He takes in Para, vyooha, vibhava, haardha
and archa roopams, PiraaTTi is with Him inseparably as
She is nithyaanapaayinee. Yamunna, Ramanuja muni have
declared this in their works.

That is the very purpose Ramanuja performs his
saranagathi on a Panguni Utthiram day in front of Sri
Ranganayaki and Sri Ranganathan. . Ramanujacharya,
requests the Mother in SaraNAgathy Gadyam,
addressing Her with Her all auspicious qualities with
which she
surpasses Her Consort even. She commands the Nithya
suris, like Anantha, Garuda, Vishvaksenar et al for
kaimkaryams. She instructs even Devendra, Brahma
Rudran and other devas. Not only that. She is the
Master even for their spouses – say Yamunacharya in
Chauthsloki.
Ramanujacharya surrenders to this Supreme Divine
Mother (Deva Deva Divya Mahishi), as the Mother of the
Universe (akilajaganmaathaa) ; but immediately adds..
``my Mother'' (asmadh maatharam). Indeed, her
compassion is unlimited. [padmapriyE, padmini padma
hasthE viswapriyE, vishNu manO(S)nukoolE. . tvad paadha
padmam mayisannidattvaa. ]

Hence Amudhnaar pleads now to Periya PiraaTTi Sri
Mahalakshmi for Her blessing him to have the Lotus
Feet of Ramanuja always on his [amudhanaar’s] head. Or
if we take refuge at the feet of Ramanuja, we would
also be blessed to praise PiraaTTi and be at Her Lotus
Feet. That would fetch us the Lord’s Lotus feet as
well [as mentioned in the first verse of Ramanuja
nootranthAthi]

angayal paayvayal thennaraNG kan,aNi aakamannum
pangaya maamalarp paavaiyaip pORRuthum paththiyellaam
thangiya thennath thazaiththun^ eNY chE!n^an^
thalaimichaiyE
pongiya keerththi iraamaa nuchanatip poomannavE. 108

oh mind! Similar to those who are desirous of placing
the lotus flower of the divine feet of Ramanuja’s for
adorning their heads, we would also desire to adorn
our heads and in order to get that bliss, all that we
need to do is: to hold onto the divine lotus feet of
the most compassionate Mother Periya PiraaTTi Sri
Ranganayaki the divine consort of Lord Sri Ranganantha
of the most beautiful Srirangam divya desam,
surrounded by the fertile fields full of waters.

nenjE- my mind!
pongiya keertthi – the ever growing fame and vaibhavam
of
iraamaanusan – Ramanuja’s
adi poo – Lotus Feet
num thalai misai- on our heads
patthi ellaam thangiyadhu – Bhagavath, bhAgawatha,
acharya bhakti are all resident
enna- [everyone should be] praising so;
thazhaitthu manna- [like that it] should ever grow and
grow and such a state should prevail always; [or
because it has grown so]
am kayal pay vayal- the beautiful fishes jump with joy
in the fertile fields of
then arangan – Lord Ranganathan of Srirangam
aNi aagam- in His divine chest
mannum- the one who resides there permanently
pankayam maa malar –born out of lotus flower
paavaiyai – Periya PiraaTTi
pOtrudhum- Let us praise Her glories and pray to Her,
the most merciful and most compassionate Mother.

If we place the lotus feet of Ramanuja’s on our heads
always, we would be certainly be blessed with
Bhagawath, BhAgawatha and Acharya bhakti growing
intensely in us.

sravaNam keertthanam smaraNam paadha sEvanam |
archanam vandhanam dAsyam sakhyam aathmaniVedhanam ||

there are thus different kinds of bhaktyi [devotion]
and all of such bhakti would come and apply here as
well. Juts like praying to and taking refuge at
Acharyan in order to get bhakti for EmperumAn – the
Lord Sriya: Pathi Sriman Narayana, one can also pray
to the Divine Lord Sri Ranganathan to bless us with
acharya bhakti and be at the feet of acharya forever.
Grander and more appropriate is to plead and pray to
the most merciful Mother– Sri Mahalakshmi who is the
compassion personified. Without any prayer, there ca
not be any fruits. Hence we have prayed to and pleaded
PiraaTTi, the fruits are sure to be attained. There is
no doubt about it.

ankayalgaL- the beautiful fishes- are the devotees and
bhAgawathas who never ever leave the Srirangam Divya
Desam.

This verse concludes the 108 verses of Ramanusa
nootranthAthi.
It is asmadhAchaaryan parama krupai that adiyEn could
somehow complete the same. Anything found good in it,
is entirely due to the most brilliant commentaries of
Sri UttamUr Swami and of Sri Prathvadhi Bhayankaram
aNNan Swami and the sweet divine chaste tamil pasurams
of Amudhanar’s. All errors, mistakes and faults are
entirely due to my lack of understanding. .

Thanks to everyone for the patience and constant
encouragement.

EmperumAnAr ThiruvaDigaLE SaraNam
Thiruvaranagtthu amudhanaar ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsanu dAsan

____________ _________ _________ _________ _________ __
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2b.

Re: Iraamaanusa nooRRanthAthi- 108th verse [Last verse] - Bhagavath,

Posted by: "Dr. Sadagopan" yennappan@xxxxxxxxxxxx   sadagopan10510

Tue Dec 12, 2006 5:52 am (PST)

SrI:

Dear Sri Madhavakkannan :

Hearty congratulations on completion of another Marathon .
It is awonderfully informative series on AmudhanAr's
tribute to Bhagavath RaamAnuja .

Many thanks ,
V.Sadagopan
----- Original Message -----
From: "Madhavakkannan V" <srivaishnavan@ yahoo.com>
To: <srirangasri@ yahoogroups. com>; <malolan_net@ yahoogroups. com>;
<acharya@yahoogroups .com>; <nama-singapore@ yahoogroups. com>;
<oppiliappan@ yahoogroups. com>; <parakalamatham@ yahoogroups. com>;
<ramanujamission@ yahoogroups. com>; <ramanuja@yahoogroup s.com>;
<desikasampradaya@ yahoogroups. com>; <bakthi-indonesia@ yahoogroups. com>
Sent: Tuesday, December 12, 2006 7:15 AM
Subject: [Oppiliappan] Iraamaanusa nooRRanthAthi- 108th verse [Last verse] -
Bhagavath, BhAgawatha, AchArya kaimkaryam is possible only with
Mahalakshmi' s grace only!

> SrI:
> SrImathE Ramanujaya namah:
>
> Dearest all
>
> The limitless wealth Bhagavath, BhAgawatha, Acharya
> kaimkarya is possible only with paripoorNa anugraham
> of Periya PiraaTTi Sri Mahalakshmi.
>
> That is why Amudhanaar starts of the verses with
> poomannu maadhu porundhiya maarbhan.. Nammazhwar
> performs saranagthi to Dhivya Dampathi.. with his
> wonderful verse,..
>
> agalagillEn iRaiyum enRu alarmEl mangai uRai maarbhA!
> Pugal onRu illaa adiyEn nin adikkeezh amarndhu
> pugundhEnE".
>
> She along with PerumAL is the Parathvam and the Eka
> sEshi for us. Eka Seshitvam refers to both Sri Devi
> and Bhagawan together as the means and the goal
> (upAyam and Upeyam )
>
> Sri MahAlakshmi has got all the attributes, the
> thirumEni, its specialties, the kalyANa GuNAs, which
> the Lord likes always; Not even a second, she gets
> separated from the Lord; Blemishless; the pattamahishi
> of dEvAthi dEvan; the mother for the enire universe;
> and my mother too; Such greatest mother Sri
> mahAlakshmi- I, who has no other shelter or protector,
> take refuge at her lotus feet. - says Ramanuja who
> immerses himself in Nammazhwar verses.
>
> All saasthrAs and pramANams that declare about the
> Lord are equally reflecting on PiraaTTi also..
> whenever and wherever the Lord pervades and whatevere
> form that He takes in Para, vyooha, vibhava, haardha
> and archa roopams, PiraaTTi is with Him inseparably as
> She is nithyaanapaayinee. Yamunna, Ramanuja muni have
> declared this in their works.
>
> That is the very purpose Ramanuja performs his
> saranagathi on a Panguni Utthiram day in front of Sri
> Ranganayaki and Sri Ranganathan. . Ramanujacharya,
> requests the Mother in SaraNAgathy Gadyam,
> addressing Her with Her all auspicious qualities with
> which she
> surpasses Her Consort even. She commands the Nithya
> suris, like Anantha, Garuda, Vishvaksenar et al for
> kaimkaryams. She instructs even Devendra, Brahma
> Rudran and other devas. Not only that. She is the
> Master even for their spouses - say Yamunacharya in
> Chauthsloki.
> Ramanujacharya surrenders to this Supreme Divine
> Mother (Deva Deva Divya Mahishi), as the Mother of the
> Universe (akilajaganmaathaa) ; but immediately adds..
> ``my Mother'' (asmadh maatharam). Indeed, her
> compassion is unlimited. [padmapriyE, padmini padma
> hasthE viswapriyE, vishNu manO(S)nukoolE. . tvad paadha
> padmam mayisannidattvaa. ]
>
> Hence Amudhnaar pleads now to Periya PiraaTTi Sri
> Mahalakshmi for Her blessing him to have the Lotus
> Feet of Ramanuja always on his [amudhanaar' s] head. Or
> if we take refuge at the feet of Ramanuja, we would
> also be blessed to praise PiraaTTi and be at Her Lotus
> Feet. That would fetch us the Lord's Lotus feet as
> well [as mentioned in the first verse of Ramanuja
> nootranthAthi]
>
> angayal paayvayal thennaraNG kan,aNi aakamannum
> pangaya maamalarp paavaiyaip pORRuthum paththiyellaam
> thangiya thennath thazaiththun^ eNY chE!n^an^
> thalaimichaiyE
> pongiya keerththi iraamaa nuchanatip poomannavE. 108
>
> oh mind! Similar to those who are desirous of placing
> the lotus flower of the divine feet of Ramanuja's for
> adorning their heads, we would also desire to adorn
> our heads and in order to get that bliss, all that we
> need to do is: to hold onto the divine lotus feet of
> the most compassionate Mother Periya PiraaTTi Sri
> Ranganayaki the divine consort of Lord Sri Ranganantha
> of the most beautiful Srirangam divya desam,
> surrounded by the fertile fields full of waters.
>
> nenjE- my mind!
> pongiya keertthi - the ever growing fame and vaibhavam
> of
> iraamaanusan - Ramanuja's
> adi poo - Lotus Feet
> num thalai misai- on our heads
> patthi ellaam thangiyadhu - Bhagavath, bhAgawatha,
> acharya bhakti are all resident
> enna- [everyone should be] praising so;
> thazhaitthu manna- [like that it] should ever grow and
> grow and such a state should prevail always; [or
> because it has grown so]
> am kayal pay vayal- the beautiful fishes jump with joy
> in the fertile fields of
> then arangan - Lord Ranganathan of Srirangam
> aNi aagam- in His divine chest
> mannum- the one who resides there permanently
> pankayam maa malar -born out of lotus flower
> paavaiyai - Periya PiraaTTi
> pOtrudhum- Let us praise Her glories and pray to Her,
> the most merciful and most compassionate Mother.
>
> If we place the lotus feet of Ramanuja's on our heads
> always, we would be certainly be blessed with
> Bhagawath, BhAgawatha and Acharya bhakti growing
> intensely in us.
>
> sravaNam keertthanam smaraNam paadha sEvanam |
> archanam vandhanam dAsyam sakhyam aathmaniVedhanam ||
>
> there are thus different kinds of bhaktyi [devotion]
> and all of such bhakti would come and apply here as
> well. Juts like praying to and taking refuge at
> Acharyan in order to get bhakti for EmperumAn - the
> Lord Sriya: Pathi Sriman Narayana, one can also pray
> to the Divine Lord Sri Ranganathan to bless us with
> acharya bhakti and be at the feet of acharya forever.
> Grander and more appropriate is to plead and pray to
> the most merciful Mother- Sri Mahalakshmi who is the
> compassion personified. Without any prayer, there ca
> not be any fruits. Hence we have prayed to and pleaded
> PiraaTTi, the fruits are sure to be attained. There is
> no doubt about it.
>
> ankayalgaL- the beautiful fishes- are the devotees and
> bhAgawathas who never ever leave the Srirangam Divya
> Desam.
>
> This verse concludes the 108 verses of Ramanusa
> nootranthAthi.
> It is asmadhAchaaryan parama krupai that adiyEn could
> somehow complete the same. Anything found good in it,
> is entirely due to the most brilliant commentaries of
> Sri UttamUr Swami and of Sri Prathvadhi Bhayankaram
> aNNan Swami and the sweet divine chaste tamil pasurams
> of Amudhanar's. All errors, mistakes and faults are
> entirely due to my lack of understanding. .
>
> Thanks to everyone for the patience and constant
> encouragement.
>
> EmperumAnAr ThiruvaDigaLE SaraNam
> Thiruvaranagtthu amudhanaar ThiruvaDigaLE SaraNam
> Regards
> Namo Narayana
> dAsanu dAsan
>
>
> ____________ _________ _________ _________ _________ __
> Do You Yahoo!?
> Tired of spam? Yahoo! Mail has the best spam protection around
> http://mail. yahoo.com
>
>
>
> Yahoo! Groups Links
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>
>

3.

Re: Vishnu Sahasranamam E-book

Posted by: "Dr. Sadagopan" yennappan@xxxxxxxxxxxx   sadagopan10510

Tue Dec 12, 2006 5:19 am (PST)

Dear Sriman Krishnaswamy :

Many Thanks .
V.Sadagopan
----- Original Message -----
From: Mandayam Kumar Krishnaswamy
To: Narasimhan Krishnamachari ; Dr. Sadagopan
Sent: Wednesday, November 29, 2006 2:02 PM
Subject: Re: Vishnu Sahasranamam E-book

IGood News to our readers:
A website http://www.sundaras imham.org/ about.htm has been created by the Sundara-Simham Team for Ahobila Matam's H.H 45th SrImath Azhagiya Singar 80th Thirunakshathram, which falls on November 30th 2006; it has been designed & prepared by a team of Ahobila Matam Shishyas and Abhimanis under the guidance and leadership of SrIman V. Sadagopan, New York. The Team has published 108 E-Books; Volumes 97, 98, and 99 contain the Sri Vishnu Sahasranamam slokams and the commentary by Shriman Narasimhan Krishnamachari published in this web-site. The Team has under consideration a proposal to embed also the audio of the chanting of the slokams soon. Readers will be able to download the e-books and have them printed. Please peruse the complete site to know the details and also discover a treasure-trove of e-books of all the Upanishads etc.

ebook97.htm 97. Sri VishnuSahasranamam I
ebook98.htm 98. Sri VishnuSahasranamam II ebook99.htm 99. Sri VishnuSahasranamam III

M.K. Krishnaswamy

4.

Re: Acharya vaibhavam - 16- Brahman, Bhagawaan, Narayana, VishNu,

Posted by: "Dr. Sadagopan" yennappan@xxxxxxxxxxxx   sadagopan10510

Tue Dec 12, 2006 5:58 am (PST)

SrI:

Dear Sri Madhavakkannan :
This is simply brilliant .
You are presenting such valuable
information in a way that is going to be very useful to future generations .
Thank you ,
V.S
----- Original Message -----
From: "Madhavakkannan V" <srivaishnavan@ yahoo.com>
To: <srirangasri@ yahoogroups. com>; <malolan_net@ yahoogroups. com>;
<acharya@yahoogroups .com>; <nama-singapore@ yahoogroups. com>;
<oppiliappan@ yahoogroups. com>; <parakalamatham@ yahoogroups. com>;
<ramanujamission@ yahoogroups. com>; <desikasampradaya@ yahoogroups. com>;
<bakthi-indonesia@ yahoogroups. com>
Sent: Monday, December 11, 2006 11:31 PM
Subject: [Oppiliappan] Acharya vaibhavam - 16- Brahman, Bhagawaan, Narayana,
VishNu, Vaasudeva- what do these terms actually mean?

> SrI:
> SrImathE Gopaladesika mahadesikaya nama:
>
> Dearest all,
>
> Let us now understand the terms, Brahman, Bhagawaan..
> and other wonderful names Narayana, VishNu, Vaasudeva.
>
>
> Brahman is referred to and is used to denote Supreme
> Lordhsip or Iswara.
>
> It means etymologically [taking the root 'brh'] as the
> One who grows and causes to grow.
>
> Brhatvaat brhamaNatvaaccha tad brahmEthyabhidheeya thE.
>
>
> This meaning is upheld by the Scriptures [Atharvasiras
> Upanishad] and Smrithis [VishNu purANam]. These two
> derivatives convey the import of the term Brahman i.e.
> that which possesses infinite greatness both in
> respect of its intrinsic nature [swaroopa] and also
> its attributes [GunAs] is Brahman. These two
> attributes are thus only applicable to the Supreme
> Personal Being [SarvEshwaran] and no to
> undifferentiated Being [nirvisEsha Brahman]. In view
> of this Sri Ramanujacharya states that the term
> Brahman denotes PurushOtthaman or Supreme Personal
> Being who by its [His] very nature is Free from all
> imperfections [nirasta- nikhila dhOsha] and possesses
> infinite most auspicious attributes of unsurpassable
> excellence [ananta kalyANa guNa gaNa:]
>
> This concept of Purushotthama as qualified by the two
> specific attributes [of Kalyana guNas and devoid of
> all imperfections] distinguishes Brahman from every
> other being such as Chathur Mukha Brahma and Rudra,
> the individual souls including those who are eternally
> free and also the nirguNa and saguNa Brahman of the
> advaita Vedanta because none of these is totally free
> from defects and possesses unsurpassable infinite
> qualities.
>
> Bhagwawaan- This term is used often in Agamas.
> Ahirbudhnya Samhitha explains this term how it implies
> the eternal characteristics of the Supreme Reality.
> Bhagawaan means the Supreme Being who is endowed with
> the six attributes, namely, knowledge [jnAnam], Power
> [shakthi], Strength [Bhalam], Lordship [Aiswaryam],
> Virility [Veeryam], Splendour [thEjas] and who is free
> from all defects.
>
> The Taittriya Narayana Upanishad states: We endeavor
> to know Narayana, we meditate on Vasudeva and let
> VishNu bestow wisdom on us. This vedic statement
> evidently reveals the identity of all the three names
> VishNu, Narayana and Vaasudeva.
>
> Narayana is a more comprehensive term implying all the
> characteristics of the Ultimate Reality. This compound
> word is interpreted in two ways on the basis of
> etymology. Naaraas stand for the sentient and
> non-sentient beings [narasambandhinO naaraa:] and nara
> means the Supreme Being [Purushotthama] ayana means
> abode or ground. So Naaraayanaa means one who is the
> ground of abode of all sentient and non-sentient
> entities [naaraanaam ayanam]. It can also mean one who
> is immanent in all [naaraa: ayanam yasya sa: ]. The
> term thus signifies all the important characteristics
> of Brahman of the Upanishads that 'Narayanan is the
> ground and primary cause of the Universe; that he is
> the all-pervasive and immanent in all. [anthar
> bahischathassarva vyaapya naaraayaNasthitha: - thus
> emphasizing the all-pervasiveness of the Reality, as
> stated in the Taittriya Upanishad]
>
> Vaasudeva name [derived from the root vas meaning to
> reside] is interpreted as One who abides everywhere
> and who is also the source of everything; The suffix
> deva added to vasu implies that He shies forth
> [dhivyathi] untouched by any imperfections or defects,
> though he abides in everything. He is untouched by the
> entities in whom or which He resides in. It also
> signifies that He enjoys Himself with the creation of
> the Universe which is a sport to Him and that devas
> sing His glories. Besides, it offers a significant
> meaning to every letter of the term bringing out the
> essential characteristics of the ultimate reality.
>
> VishNu- Taking the root verb visir meaning
> pervasiveness [visir vyaaptau], the term VishNu is
> defined as One who is all-pervasive. Among the
> scriptural texts, the Nrsimhatapantya Upanishad says:
> the Highest reality is called VishNu because He
> pervades all the worlds, all the celestial deities,
> all the living beings, all the entities in the
> Universe. Yashka the author of Niruktha pvedic
> etymology] defines the word VishNu as One who pervades
> everything and he also interprets it as One who enters
> into all.
>
> There are four meanings of the term VishNu:
>
> 1.VishNu as the One pervading space, time and all
> entities.
>
> 2.He enters into all sentient as well as non-sentient
> entities, the greatest as well as the smallest,
> emphasizing the immanent character of the Reality.
>
> 3.VishNu is s-called because He possesses all the
> greatest attributes such as knowledge, power etc.,
>
> 4.He is Supreme Being because He is always desired by
> all the souls.
>
> [Reference material: Sri SMS Chari's book on
> Vaishnavism]
> Thus it is natural and obvious that there is only One
> God and His name is Narayana, VishNu and Vaasudevaa-
> and the names are derivatives of His qualities;
> functions; and Supremacy...
>
> asmadhAchArya paryanthAm vandhE Guru paramparaam
> Regards
> Namo Narayana
> dAsan
>
>
> ____________ _________ _________ _________ _________ __
> Do You Yahoo!?
> Tired of spam? Yahoo! Mail has the best spam protection around
> http://mail. yahoo.com
>
>
>
> Yahoo! Groups Links
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>

5.

ACHARYAN THIRUVADIGALE SHARANAM-HH SRI SRI KALIYAN VANAMAMALAI

Posted by: "Sumithra Varadarajan" sumivaradan@xxxxxxxxx   sumivaradan

Tue Dec 12, 2006 10:04 am (PST)

*Sri Parthasarathi thunai*

*Srimathe ramanujaya Namaha*

*Sri Vara Vara munayE Namaha*

*Sri vAnAchala mahA munayE Namaha*

* *

*AngeerasApithE varshE ravou vruchchika sAriNi*

*sanjAtham poorvapalgunyAm kalijit yOginam bhajE *

* *

*http://www.pbase. com/svami/ image/31286528*

* *

* *

*Today (12/12/2006) Karthigaiyil pooram is the day in which in the year 1932
our revered acharya, Sri Sri Kaliyan vanamamalai ramanuja Jeeyer swami, came
to this world to uplift all of us from this ocean of samsara. Swamy is
entering his 75th year on this auspicious day. Swamy is highly talented,
and has great proficiency in Tamil, Sanskrit, Hindi and English. Moreover
swami has an extraordinary capability to sing divine music. *

* *

*Adiyen can continue to write more and more about swamy's expertise in
sampradayam but all these will surely take a back seat while thinking about
swamy's sowlabhyam. Swamy likes to be very simple. The way swamy
approaches the shisyas with his polite, soothing words is something to be
experienced and cherished. Swamy is ever waiting with compassion to clarify
the doubts of disciples with lucid explanation. Being an expert teacher in
his poorvashrama, swamy has a flair for making disciples understand the most
innate meanings embedded in the works of azhvars and acharyas passed on from
the Vedas and Upanishads. *

* *

*Swamy enjoys being under the nithya kainkaryam of Vanamamalai Deivanayaka
perumal and aranganagarappan and proudly declares himself to be the father
of Sirivaramangai Nachiyar. Swamy holds the 30th pattam in the hierarchy of
vanamamalai Jeeyers starting from Ponnadikkal jeeyer swamy the founder of
the vanamamalai mutt and the prime disciple of Swamy manavala mAmunikal. Swamy
does regular sancharam all over India for the benefit of the disciples who
are spread all over the world. Thothadri mutt is present all over India and
there are lots of thothadri shisyas even in Nepal. Today we have thotadri
shisyas all over the world. For the benefit of those outside India, swamy
gives upanyasams through the phone enlightening shisyas and abhimanis miles
away from the divine feet of the acharya.*

* *

*Our Sri Swamy's next project is the construction of vanamamalai mutt in the
most important Srivaishnava divyadesam, Thirumalai. On this auspicious day
let us all vow to make this aspiration of swamy a grand success by
supporting swamy in all ways. *

* *

*Adiyen places a humble request to all vanamamalai shisyas and
abhimanis. Acharya
sambhandam is very very important in our sampradayam. As swamy mAmunikal
says, "Acharyan chichan Aruyirai pEnubhavan seerArum chichchan avan
seervadivai" we surely have to be in association with the acharya in order
to obtain knowledge and also to do kainkaryam to the acharya (the very
essence of gaining knowledge is to do kainkarya). Fulfilling the wishes of
an acharya and spreading his fame to all is our prime duty. So let us all
join hands in the acharya kainkaryam and thereby make Sirivaramangai
nachiyar, deivanayaka perumal and aranganagarappan happy. Acharya is the
divine feet of perumal so if we do service to the acharya we in turn give
happiness only to the divine couples.*

* *

*So let us all join together to do mangalasasanams to our acharya on this
divine day,*

* *

*Srimad yatheendra varayOgipadhApja brungam*

*SrivAnasaila munivarya dayaikapAtram I*

*vigyAdha vEdhasikarObhaya thatvabhOdham*

*rAmAnujam kalijitham munimAsrayAma: II*

* *

*"Seer thigazhum mangai nagar sirakka vandhOn vAzhiyE*

* kArthigaiyil pooraththil vudhiththa vaLLal vAzhiyE*

* pArpugazhum pAshiyaththai parindhuraippOn vAzhiyE*

* panmozhiyil tamizhmaRaiyai pagaravallOn vAzhiyE*

* ErAr ethirAsanadi Eththumavan vAzhiyE*

* erAmAnusan thALiNaiyai adaindhuindhOn vAzhiyE*

* pArpugazhum pattarbiran aruludaiyOn vAzhiyE*

* em kaliyan eNaiadigal enidhoozhi vAzhiyE."*

* *

*"vAzhi kalikandri mAmunivan vaNkazhalgal*

* vAzhi varaipuyamum mukkolum vAzhiyE*

* endhai pattarbirAn pAngarulAl mAran than*

* senthamizh thErthuraikkum seer"*

* *

*Some of the photographs captured during the thirunakshatra celebration of
swamy at thiruvallikeni in the year 2004*

* *

*http://www.pbase. com/svami/ hh-tn-2004*

* *

* *

*Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam*

*Adiyen ramanuja dAsan/dAsee*

*Varadarajan/ Sumithra*
6.

Hindu Divine Books, Cds, Cassettes & Pooja Articles

Posted by: "egctraders" egctraders@xxxxxxxxx   egctraders

Tue Dec 12, 2006 5:15 pm (PST)

Dear Sir,

For Divine Books, Cds, Cassettes & Pooja Articles, Please visit our
website at www.egctraders. com

For any specific requirements, please write to us at
info@egctraders. com, webmaster@egctrader s.com

Looking forward to hearing from you.

With Warm Regards,

Mrs. Vanitha S.

7.

SrI vishNu sahasra nAmam - 'vanamAlI..", phala Sruti - Part 1.

Posted by: "champakam" champakam@xxxxxxxxx   champakam

Tue Dec 12, 2006 6:44 pm (PST)

SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.

SrI vishNu sahasra nAmam – `vanamAlI gadI SAr'ngI….', phala Sruti - 1.

vanamAlI gadI SAr'ngI Sa'nkhI cakrI ca nandakI |
SrImAn nArAyaNo vishNuh vAsudevo'bhirakshat u ||

This Slokam is not found in the Critical Edition we referred to in
the posting on `sarva praharaNAyudhaH' . However, many people chant
this as a result of their traditional training. SrI BhaTTar has not
included it in his vishNu sahasra nAma bhAshyam. However, Prof.
Srinivasa Raghavan has added the meaning in English, after noting
that it is not found in the mahAbhArata and is not commented by SrI
BhaTTar. SrI rAdhAkRshNa SAstri also makes the same comment, and has
given the meaning in tamizh. The meaning in English is given below:

"SrIman nArAyaNa is adorned by the garland by name vanamAlA, and is
armed with the Mace, SAr'nga – the bow, the Conch, the Discus and the
sword by name nandaka. He is vishNu (all-pervasive) , and vAsudeva
(Who resides in all and in Whom all reside). May that vAsudeva
protect us all".

iti idam kIrtanIyasya keSavasya mahAtmanah |
nAmnAm sahasram divyAnAm asesheNa prakIrtitam || (1)

The above is addressed by bhIshma to yudhisThira at the end of the
107 Sloka-s containing the 1000 nAma-s of bhagavAn. The meaning
is: "Thus, the thousand divine names of bhagavAn keSava, the Supreme
Being, Who is worthy of being praised, have been sung in their
entirety". SrI BhaTTar comments that the word `kIrtanIyasya' has
been chosen to indicate that bhagavAn richly deserves the praise, and
that by using this word, bhIshma is telling yudhishThira that he
should begin the recitation of the names right away. The reason for
the same is given by the choice of the name keSava (the Creator of
brahmA and Siva – see the interpretation for the nAma keSava – nAma-s
23 and 654), and mahAtmanah (He is the Supreme Being). The
word `divyAnAm' (divine) applied to the nAma-s signifies that the
nAma-s are worthy of being sung in this world as well as in SrI
vaikunTham. The word `aSesheNa' is used to denote that nothing that
is significant or important has been left out by bhIshma in his
communication to yudhisThira, and everything that needs to be known
has been taught.

SrI Sa'nkara explains the word `aSesheNa' to mean `a-nyUna, an-
atirikta' – neither less, nor more, but exactly thousand nAma-s. The
implication is that the choice of the thousand names by bhIshma are
significant, and are not randomly chosen. SrI Sa'nkara also refers
us back to one of the initial six questions – kim japan mucyate
jantuh (see Introduction for detailed meanings), and points out that
these 1000 divine nAma-s are the ones that are the object of `japa'
referred to therein. He points out that `japa' consists of three
kinds - ucca, upAmSu, and mAnasa – loud, whisper, or in the mind
(trividha japo lakshyate – uccaA, upAmSu, mAnasa lakshaNah trividho
japah). The words prakIrtitam in the current Sloka answers that all
three means – chanting loudly, through a low tone, or by
contemplating in the mind, can be used in singing His praise
(kIrtana).

This Slokam emphasizes that these nAma-s are divine, and are sung in
SrI vaikunTham by the nitya sUri-s themselves. They are specifically
selected as sung by the Rshi-s (Rshibhih parigItAni – see the
Introductory section). This stotram is unlike any other stotram that
we know of. It was first revealed in Lord kRshNa's presence.

ya idam SRNuyAt nityam yaScApi parikIrtayet |
nA'Subham prApnuyAt ki'ncit so'mutreha ca mAnavaH || (2)

In this Sloka, the qualifications for reciting the stotra, and the
result from recitation are declared in general terms. "Nothing
inauspicious or unwelcome will accrue to that man in this world or in
the world beyond, when one hears this daily or recites it".

SrI BhaTTar comments that he, who according to his qualification and
ability, hears it or meditates on it in his mind, will encounter
nothing inauspicious in this world, or hereafter. Note that the
benefit is attained by chanting, as well as by listening.

By the term `hereafter (amutre ca)', lesser worlds than SrI
vaikunTham, such as svargam, brahma lokam etc. are meant. SrI
Sa'nkara points the case of yayAti and his father nahusha, both of
whom ended up suffering after reaching brahma lokam and indra lokam
respectively, because they committed sins against brAhmaNa-s after
reaching these higher worlds. Such inauspicious instances won't
happen to those who chant or hear this divine stotram – yayAti
nahushAdivat aSubha prApti abhAvam.

vedAnta-go brAhmaNah syAt kshatriyo vijayI bhavet |
vaiSyo dhana samRddhah syAt SudraH sukham avApnuyAt || (3)

The next few Sloka-s declare the benefits attained by chanting the
hymn, hearing it chanted etc. SrI BhaTTar has categorized the
benefits as follows:

- The current Slokam declares the benefits attained by people
of the four varNa-s, when they chant the stotram without necessarily
directing their chanting for any specific benefit, and do so without
necessarily following any special discipline etc.
- The next Slokam (Slokam 4 in this sequence) declares the
benefits attained by those who chant the stotram with specific
benefits in mind.
- Sloka-s 5 to 8 declare the benefits attained by those who
chant the hymns following discipline such as getting up early in the
morning, taking a bath etc., before chanting.

The organization along the above lines will be clearer as we see the
meanings of the Sloka-s, in particular, Slokam 5 etc.

Thus, there is benefit that is bestowed by the recitation of the
hymn, whether it is done by those with intense devotion or is chanted
without necessarily following any specific discipline, whether
specific benefits are sought by the person chanting the hymn or not,
etc. (Note: Based on Slokam 2 of this sequence, whatever benefit
is described for chanting the hymn, equally applies for listening to
the hymn being chanted).

The current Sloka declares that by reciting this hymn or hearing it
being chanted, (without necessarily following any specific rules
etc., and without specifically seeking any benefit), still certain
benefits are attained by people belonging to the four varNa-s. Thus,
a brAhmaNa reaches the knowledge of the vedAnta-s, in other words,
the knowledge of the self and its relation to the Supreme Self. If
he is a kshatriya, he will be victorious in war. A vaiSya
(businennman) will attain immense wealth, and a SUdra will be
bestowed with great happiness.

SrI Sa'nkara gives an elaborate explanation for the words `vedAnta-go
brAhmaNah syAt', and using the meaning "The brAhmaNa will get
KNOWLEDGE of the vedAnta-s, he proceeds to argue that sage vyAsa is
declaring through this Slokam that simply reciting the hymn is not
the means to salvation (japa karmaNA sAkshAt mukti Sa'nkAyAm,
karmaNAm sAkshAt mukti hetutvam nAsti, api tu j~nAnenaiva moksha iti
darSayitum `vedAntago brAhmaNah syAt' ityuktam) , but the knowledge
obtained by the recitation is the path to salvation. We won't go
into elaborate details of SrI Sa'nkara's argument on this point in
the vyAkyAnam for this Slokam; however, this is one instance of how
the vyAkhyAna-kartA- s orient their vyAkhyAna-s so that they can
establish their philosophy, and argue that important works such as
this one by veda vyAsa can be `shown' to support their system of
philosophy. SrI v.v. rAmAnujan explains that the knowledge that is
attained by chanting the hymn is the realization of the eternal
relationship between the soul and the Supreme Soul as servant and
Master (not the realization that everything is imaginary and non-
existent, except Brahman, as SrI Sa'nkara defines true knowledge).

One commentator adds that this Slokam – by referring to the benefits
attained by all the four varNa-s, implies that there is no constraint
in anyone chanting the hymns. Some AcArya-s have asked the women
among their followers to refrain from chanting the hymn either in
part or in full. The instructions vary from being allowed to chant
only the 107 Sloka-s starting from "viSvam vishNuh" up to "Sa'nkhabRn-
nandakI", not chanting anything, chanting the stotra in its entirety,
etc. To my knowledge, there is no restriction listening to the
hymn, which is as powerful in conferring benefits as chanting the
hymn. In all cases, one's own AcAryan's instructions should be
rigorously followed.

dharmArthI prApnuyAt dharmam arthArthI cArthamApnuyAt |
kAmAn avApnuyAt kAmI prajarthI cApnuyAt prajAm ||

In this Slokam, it is declared that those who desire righteousness
(dharma), will be blessed with that; those who desire wealth will be
blessed with wealth; those who are after the pleasures of life, will
be bestowed with all pleasures of life; those who desire progeny will
be blessed with children.

(To be continued)
-dAsan kRshNamAcAryan

8.

Re: Award of the Title of  Nrusimha Seva Rasika : by Srimath Azhagiy

Posted by: "champakam" champakam@xxxxxxxxx   champakam

Tue Dec 12, 2006 6:58 pm (PST)

Dear SrI Sadagopan svAmin:

It is a matter of great pride for all of us to be associated with
you, who have been a source of great knowledge, advice, support and
encouragement for all of us. The members of this list are very much
aware of the great contributions you have made to us in general, and
to the ahobila maTham in particular. There is nothing to be wished
for in this life than AcArya kaTAksham, and it give me great delight
that you have received AcAryan's anugraham once more in the presence
of great SrI vaishNava scholars in a highly learned forum. I pray
to SrIman nArAyaNan to continue to give you the energy to continue
your great kai'nkaryam- s.

-dAsan Krishnamachari
> ----- Original Message -----
> From: Dr. Sadagopan
> To: Ramanujamission@ yahoogroups. com ; Acharya@yahoogroups .com ;
Desikasampradhaya@ yahoogroups. com ; Ramanujadesikan@ yahoogroups. com
> Sent: Friday, December 08, 2006 9:39 PM
> Subject: Award of the Title of Nrusimha Seva Rasika : by Srimath
Azhagiya Singar on Kaisika EkAdasi day at Srirangam
>
>
>
> Dear Sri Nrusimha BhakthAs:
>
> adiyEn wishes to share with you the wonderfully surprising news
about
> the award of the Title to adiyEn of " SRI NRUSIMHA SEVAA
RASIKA: "
> by the most merciful and caring Jeeyar of Sri Matam at the
Vidwath Sathas
> discussing Sri Bhaashyam on Nov 28 . Before all those Mahaa
Vidwans ,
> it is an unbelievable honor . On Kaisika Ekadasi day again ( His
avathAra dinam),
> HH The Jeeyar was compassionate to present the Birudhu in a
laminated form
> and blessed me with a 8 gram Gold medal with the imprints of
Malolan and
> Himself as the Malola dhivya PaadhukA Sevakar . It is the most
blessed of
> any good fortune to happen in a devout assembly of 2000 or more
Sri Matam
> SishyAs and 600 plus Veda ParAyaNakkArALs representing the four
Vedaas.
> adiyEn felt totally fulfilled however undeserving that I am to
recieve this most glorious
> award from the most sacred hands of this great AchAryan .
>
> HH the Jeeyar mentioned in his anugraha BhAshaNam about the
completion of the 108
> Sri Sookthis as an offering from the Sundara Simham group and the
samarpaNam of
> the Digital CD ROM on the Sri Nrusimha Priyaa Issues from 1945 to
2003 . HH also
> mentioned about the other Kaimkaryams by Overseas sishyAs like
the coverage of
> the ChaathurMaasya TadhiyAradhanam and the samarpaNam of the
Silver clad PaadhukAs
> of the PoorvAchAryAs . This anugraha BhaashaNam was after the
SamaasrayAna BharanyAsams
> for few sihyaas on this holy day of Kasisika EkAdasi and
conclusion of Abhigamanam .
>
> HH's Kindnes has no match . On the way to His Aasramam at the end
of SaThAri , Theertham ,
> HH spotted me in the ghoshti and mentioned that He is sorry that
He could not spend more time
> with me due to the pressures of the MahOthsavam . One can only
prostrate as a sishyan
> for such thoughts and compassion . There is nothing more that I
seek and all of this was
> made possible thru all of your untiring support andf enthusiasm .
>
> " The Certificate of Conferment " reads as follows :
>
> Srimad Vedamarga PrathishtApanAchary a , Paramahamsa
ParivrajakAcharya ,
> Sarvatasntra Swantrobhaaya VedAnthaachaarya , Sri Bhagawad
Ramanuja Siddhantha
> NirdhAraNa Sarvabhouma , SRI LAKSHMINRISIMHA DIVYA PADUKA SEVAKA
> SRIVANN SATRHAKOPA SREI NARAYNA YATHINDHRA MAHA DESIKAN , the
45th Jeeyar of
> Sri Ahobila Math , presently adorning the Holy order of Sri
Lakshminrusimha Swamy DhivyAsthAnam
> has been immensely impressed with the serfvices rendered by
>
> Dr. V.Sathakopan , New York , U.S.A
> His Holiness is pleased to confer on him the title
> " Sri Nrisimha Seva Rasika" in appreciation of
> his services to Sri Ahobila Math and to the cause of
> propagating Sri Vedanthas Desika SampradhAya , this day ,
> the 30th November 2006 and wishes him all success and
> prosperity .
>
> By the order of HIS HOLINESS THE 45TH JEER
> of Sri Ahobila Math
> Camp : Srirangam
> Date: 30.11.2006
>
> Sri Sannidhi Srikaryam ( Principal Secretary to H.H. the Jeer)
> Sri Ahobila Math
>
> Thank you all for your valued support as we shift gears to the
Ahobilavalli series
> of 108 e-books !
>
> During this trip , adiyEn had the soubhAgyam of offering my
PraNAmams to
> H.H the Poundarikapuram Andavan , H.H Sri parakAla matam Jeer ,
H.H Sri
> Rangapriya Swamy . adiyEn also had the good fortune of
worsdhipping
> Sri Ranganathan twice including the Kaisika Ekaadai
Thirumanjanam ,
> visits to AppakkudatthAn and ThiruviNNagar dhivya dEsam (
Oppiliappan Sannidhi)
> as well as completing the business discussions with Microsoft
Corporation Executives,
> Satyam Computer Executives and with the Pro Vice Chancellor of
the University of
> Hyderabad , NavalpAkkam V.Kannan Swamy at the Poundarikapuram
Andavan ,
> wher ehe was staying while taking part in the Sri Matam Vidwath
Sathas and
> Veda PaarAyaNa ghoshti .
>
> The train journeys by Pallavan and GuruvAy urappan Express to and
from Sriurangam
> were most enjoyable. I brought back the 2 Volume Souvenir for the
SathAbhishEkam
> along wwith a NEW KAIMKARYAM NIYAMANM FOR 2007 , which I will
share with you later .
>
> I just wanted to give a quick feedbak to my dear Team Members as
soon as possible .
>
> Sri Narayana Yathindhra Mahaa Desikan ThiruvadigaLE SaraNam ,
> Oppiliappan Koil VaradAchAri SATHAGOPAN
>
>
> [Non-text portions of this message have been removed]
>

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