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Vol 01.015
14 February, 1998

In this Issue:
1. Note from the Publisher/Editor
2. Acharya Vamsa Vriksham - Part 15 - Anbil Ramaswamy
3. Parama Padha sOpAnam -- Part 4 : ParApthi parvam - V. Sadagopan
4. Saranagathi - part 11 - Naicchi anusanthAnam - Sampath Rengarajan
5. An appeal from Sri Ahobila Muth of USA

1. NOTE FROM THE PUBLISHER

Dear BhagavathAs, I will try my best to publish this journal in time in the absence of Sri Anbil and until he returns to resume his responsibility. In the meantime I request all the recipients to send us a feed back on the journal.

adiyEn
Sampath Rengarajan

CONTACT ADDRESS for Sri ANBIL IN INDIA
My contact address in India will be

Anbil Ramaswamy
C/O Smt. Mythili Krishnaswami
22 Prithvipakkam, Ambattur,
Chennai, 600 053
Tamil Nadu, INDIA
PHONE NO. AT MADRAS : 011-91-44- 6350 246

Dasoham
Anbil Ramaswamy
President, SDDS.


2. ACHARYA VAMSA VRIKSHAM- Part 15;
Bhagavad Ramanuja (Contd)

Anbil Ramaswamy

23. GOVINDA ( EMBAAR) He was born in the Month Thai in the constellation of Punarvasu (MSR). He was a cousin of Ramanuja. His earlier name was Govinda. He studied under Yadava prakasa along with Ramanuja. It is he who rescued Ramanuja from the plot , the Guru Yadava prakasa hatched to kill Ramanuja. Subsequently, as he was taking bath in a river once, a Sivalinga (an icon in the phallic form of Siva ) mysteriously landed on his palm. He became a Saivite for a while. Later, on the advice of his uncle, Tirumalai Nambi and Ramanuja he returned to Vaishnavism and closely followed Ramanuja in all his itineraries assuming the name of ' Embar'. .(vide p.15 and 16 of ATA). He made the Masters bed, shampooed him when tired, offered him his arm while walking, and took charge of his garments (p.315 of GLE) TKG narrates how he bade farewell to Parasara, son of Alwaan and attained Acharyas Tiruvadi (p.303 - 304 0f GLE) See also paragraph 1 in Part 1 of this series.) His Tanian reads as follows: (SAA p.199)

24. PRANATHA AARTHI HARA ( KIDAAMBI AACHAAN) looked after the refectory along with Kidambi Perumal. (p.315 of GLE) It is he who took over the culinary duties for the master after the poisoning incident when Tirukkoshtiyur Nambi entrusted Ramanuja to his loving care. Therefore, he came to be known Madappalli Aachaan.

25. Baalaarya II (Kaniyanur Siriya Aazhwaan) 26. Ichchambaadi Aachaan
27. Kongil Aachaan
28. Ichchambaadi Jeeyar
29. Nallaan of Tirupathi ( Tirumalai Nallaan) 30. Sattaam Pillai Jeeyar
31. Tiru Vellarai Jeeyar
32. Aatkondavalli Jeeyar
33. Tirunagarip Pillai
34. Kaaraanji Somayaaji
35. Alamkaara Venkatavar
36. Nambi Karum Devar
37. Devaraaja Bhattar
38. Pillai Urandai Udaiyaar
39. PILLAAN ( TIRUK KURUGAI PIRAAN PILLAAN): He was born in Aippasi -Pooraadam (PPM & MSR). He was declared as the Gnaana Putran of the Master. (Vide p.23 and 24 of ATA and paragraph 20 in Part 12 of this series).
40. Vallalaar ( Periya Koil Vallalaar) 41. Aasoorip Perumaal
42. Aachchaan of Kannapura (Kannapurathu Aachchaan) 43. Munip Perumaal
44. Ammanghip Perumaal
45. MARUTHI, THE ELDER ( MARUTHI AANDAAN) : Served the master with water to wash his hands (p.315 of GLE) 46. MARUTHI, THE YOUNGER ( MARUTHI SIRIYA AANDAAN) : He looked after the supply of groceries for the mutt (p.315 of GLE) 47. Sri Rama Krathu nathaarya (Somayaji Aandaan) 48. Jeeyar Aandaan
49. Isvaraandaan
50. Iyunnip Pillai Aandaan
51. PERIYAANDAAN He assisted the master in composing Sri Bhashya. (p315 of GLE)
52. AANDAAN, THE YOUNGER ( SIRIYAANDAAN) He got ready the materials necessary for the masters sacred Badges and daily worship; and, brought to him his sandals.(p.315 0f GLE) 53. Aandaan, the younger of Kurinji Puram 54. Ammangi Aandaan
55. Aalavandaar Aandaan
56. DEVARAAJA MUNI (ARULAALAP PERUMAAL EMPERUMAANAAR) He was Sri Ramanujas former Advitic Guru, Yagnamurthi, who subsequently became his Sishya. He wrote Gnaana Saara and Prameya Saara. The master critically examined and approved these. He was entrusted with the daily Tiruvaradhana of the image of Lord Varada.(Vide p.315 0f GLE, p.8 ATA and paragraph 9 in Part 11 of this series) 57. Thondanoor Nambi
58. MARUDOOR NAMBI : When he did Aartha Prapatti to the Lord saying that he had committed more sins than Sisupala and therefore deserved greater mercy, Lord Nrisimha instantly took him unto his holy feet (p.302 of GLE)
59. Mazhuvoor Nambi
60. Tiruk Kurum Kudi Nambi
61. Kuruva Nambi
62. Mudumbai Nambi
63. AANDHRA PURNA ( VADUGA NAMBI ) attended upon the master during his bath and tended the masters cows. (p.315 of GLE). Please see paragraph 25 in Part 13 in this series for other details about his Acharya bhakti (p.299-300 of GLE) He used to boil milk and offer it to the master. When the master breathed his last, he kept his feet on the lap of Vaduga Nambi and head on the lap of Embar. (p.42 of ATA)
64. Vanki purathu Nambi
65. PARAANKUSA NAMBI: He was named so by the master in honor of Nammalwar. He wrote a remarkable commentary on 6000 Padi (p.32 of ATA) 66. AMMANGI AMMAAL: Prepared the draught of milk for the master (p.315 of GLE)
67. Varadaarya ( Paruthik Kollai Ammaal) 68. UTKALA AMMAAL ( UKKALA AMMAAL), did fan service to the master (p.315 of GLE)
69. Chottai Ammaal
70. Mudumbai Ammaal
71. Komaandoor Pillai
72. Komaandoor Ilayavalli
73. KIDAAMBI PERUMAAL He looked after the refectory along with Pranathaarthihara (Sl. 24) (p.315 of GLE) 74. Pillaan of Arcot ( Aarkaattup Pillaan)

Anbil Ramaswamy


3. Parama Padha sOpAnam
Part 4 Individual Subsections
V. Sadagopan

9.1 : Jeevan having the Darsanam of the Lord with His consorts on His Adhi sEshAsanam.

Beauty of the Lord on Adhi sEshan.
The beauty of Adhi sEshan with his radiant white hue is captivating . He is like a mountain made up of dazzling silver . On that soft and beautiful seat , the Lord is resting like an emerald mountain . From there , our Lord , the YajamAnan of all nithya sUris , rules all the universes . Swami Desikan describes the Lord as Marathaga Giri ( emerald mountain ) seated on the rajatha giri ( silver mountain ) of Adhi sEshan , which is His bhOga Paryankam ( enjoyable throne /bed ) .

The jeevan according to Swami Desikan begins to enjoy the indescribable soundharyam of the Lord without satiety . He is the " kumAra -yuvA " ( iLam - kumaran as NammAzhwAr saluted Him at ThiruviNNagar ) . He is between youuvanam and KaumAram ( between the stages of a KumAran of 16 years or less and YuvA of 16 to 20 years ) . The jeevan experiences Him as being seated as Param jyOthi in the middle of an ocean of effulgence ( "sOthi veLLatthinuLLE yezhuvathOr uru " as NammAzhwAr saw Thirukkurungudi nampi in his Thiruvaimozhi 5.5.10 paasuram ) . His lustre is resembling that of the assembly of hundred -thousand Suns ( Adhitya satha sahasra samudhAyam ) and at the same time , it is a cooling presence like thousands of full moons .

The beauty of His Consorts seated next to Him
On both sides of the Lord are seated His three consorts . Periya PirAtti ( Sri dEvi ) , the embodiment of the Lord's DayA is seated on His right side . On the left side are BhU dEvi , the embodiment of the Lord's KshamA ( forbearance and patience ) and NeeLA dEvi , the personification of the Lord's oudhAryam ( kodai or limitless generosity ) .

Sri dEvi
Periya PirAtti has a special place in the Lord's chest and heart . She has the "svaabhimatha nithya niravdhya anurUpa svarUpam " ( She has a beautiful form most desired by the Lord , which is changeless and without any blemish and matching the Lord in evey way regarding soundharyam , kalyANa guNams and Isvaryam ) as saluted by AchArya RaamAnujA in his SaraNAgathi gadhyam . AchArya RaamAnujA was inspired by the vision of his paramAchAryA , ALavandhAr in his chathuslOki verse , " SaanthAnandha mahA vibhUthi paramam " .

She is the PeNNamudhu as pointed out by Thirumangai in his paasurams on Oppiliappan ( Periya Thirumozhi 6.1.2) . She is the essence of the nectar churned by the Lord from the milky ocean . The dEvAs ate the husk of nectar . The Lord partook the essnce of the nectar , the femenine sArAmsam (amudhil varum PeNNamudhu ) that resulted from His efforts .

She is the one , who is seated on the forever fragrant lotus flower and destroys our Paapams ( vEri mARAtha pU mEl irundhu vinai theerkumavaLAi -- Thiruvaimozhi 4.5.11 ) .

She is the dEva dEva divya Mahishi ( the consort of the Lord of the dEvAs ) and with her mere glances ( katAksha lEsam ) , confers on Her bhakthAs unmeasurable wealth . She is the boundary of DayA and Her eyes are drenched with drops of tears out of Her compassion for Us . Her unmatchable affection for us , Her children , makes Her face bend downward as described by one of the Lakshmi Sahasra Naamams ( karuNAsthra aanatha mukhi ) .

She is the limit of Daya ( DaakshiNya seemA ) and through Her intercession with her Lord protects us from His anger , when we trespass His sAstraic injunctions . She shines at the right side of Her Lord like a golden lightning that has embraced the dark-blue cloud laden with rain .

She is forever attached to Her Lord and through Her Eka seshithvam as SaraNYa dampathi . The Lord becomes sarva sEshi , BHOgyan and the acceptor of Kaimkaryam through His union with Her . Without Her involvement , He does not enjoy the Kaimkaryams offered to Him . She delegates the akhila parijanams ( the nithya sUris and muktha Jeevans ) with appropriate kaimkaryams befitting the occasions and serves as the YajamAni of the Lord's household in Sri Vaikuntam .

BhUmi and NeeLA dEvis on the Left side of the Lord
BhUmi piratti is like another embodiment ( rUpAntharam ) of Sri dEVi . She is the object of unceasing reverence of all at Sri Vaikuntam ( anavaratha bahumAna vishayai ) . She has the most beautiful green hue like a mountain in spring ( pacchai maamalai pOl mEni ) .

NeeLA dEvi has a complexion like a dark blue lotus ( karu neythal flower ) . She is the NeelOthpala shyAmaLai. She exceeds the enchanting power of Sri Devi , when it comes to overpowering Her Lord through Her charm and bhOga sakthi . The Lord , who is forever awake ( nithya bhOdhan ) gives up that ever-vigilant state in Her presence and relaxes and falls asleep amidst Her lofty breasts ( NeeLA thunga sthana giri tati suptham ) .

All the three consorts stay in their wonted positions on the sides of the Lord to permit the Nithya sUris and muktha jeevans to offer their kaimkaryams to their Lord and enjoy the bustling scene .

9.2 : the eulogy to the Lord"s sarvAnga Soundharyam

The Jeevan now enjoys the Lord in the company of His pirAttis and nithya sUris in the spirit of NammAzhwAr , who described the Joy that encircled him ( avAvaRa soozhndhAi -- thiruvaimozhi 10.10.10 ) at Sri Vaikuntam , when the Lord gave him the darsanam as Parama padha nAthan accompanied by His consorts ( udanamar kAdal mahaLir ThirumahaL MaNNmahaL Aayar-- madamahaL yenrivar moovar , Thiruvaimozhi 1.9.4) .

The bliss ( aanandham /rasam ) enjoyed by the Jeevan is equal to that described by the TaittirIya upanishad passage ( 2.7) : " rasO vai sa: I rasam heyvAyam labdhvA Anandhee bhavathi II " . The upanishad points out that the Lord is both upAdhAna and Nimittha kAraNam for the universe besides being the rasam and bhOgyam . Those , who meditate on Him this way are filled with bliss form that effort . The experience of the Jeevan is full of such rasam , which makes it Anandha pUrNan .

The jeevan enjoys the darsanam of the valorous Lord , whose beauty is like insatiable nectar ( aparyApthAmrutham ) and salutes the amudhan in the spirit of NammAzhwAr's anubhavam of thirukkudanthai AparyApthAmruthan ( ThiruvAimozhi 5.8.7) :

ariyErE ! yennam poRsudarE ! senkaNN karumuhilE ! yeriyE ! pavaLakkunrE ! NAALTHOL YENTHAAI ! unatharuLE piriyA adimai kondAi ! ---

( O Lord independent like the Lord of the jungle ! O Lord who has a golden effulgence like the melted gold ! O Master with the lotus red eyes and the hue of the rainy season cloud ! O Lord shining like Agni jwAlai ! O Lord who is enjoyable to look at like a coral mountain ! O master, who has enslaved me with the nectar-like sweetness of Your four shoulders ! --- ) .

The jeevan standing before the Lord is totally immersed in the enjoyment of the avayava sObhai ( the beauty of each limbs ) and the AabharaNa alankArams ( the jewelery that adorns the Lord's limbs ) and notices that the mumukshus are in a similar state of trance and have become bhagavadh-- anubhava rasa paravasars . It starts to eulogize the Lord in the Saama Veda manthram starting with " Vipanyva : " :

tadhviprAsO vipanyavO jAgruvAmsassamindhathE -- ( Saama Veda PrapAtakam 3.18.2.4 )

Meaning : The Brahmins , who ceaselessly meditate on the limitless auspicious attributes of the Lord and attain minds filled with Bhagavadh guNam and become like Nithya sUris engaged in service to the Lord without let and out of their deep involvement with the Lord's kaimkaryams become alert to any untoward event happening to the Lord and offer rakshai through pallAndu and managaLAsAsanams.

The Jeevan now attains this state of mind and begins to offer its eulogies to the Lord's beauty ( kesAdhi paadAntham ) and His aabharaNams and Aayudhams . This comprehensive salutation takes the form of 22 subchapters under the heading of section 9.2 . We will enjoy the KesAdhi paadhAntha sthuthi in the next posting .

Swami dEsiakn ThiruvadigaLE SaraNam
Oppiliappan Koil VaradAchAri Sadagopan


4. Saranagathi Vol - 11 - naicchi anusanthAnam

The feeling of the inability through "naicchi anusanthAnam"

Naicchi is the feeling of being small (sirumai) and low (thAzhmai) as compared to the sarva uttama and param purushan, Lord of paramapatha nAthan. In srivaishnavam, this feeling is the milestone and understood as the paripooranathuvam of one being a Srivaishnavan. At this stage the jivAtmA realises that it is helpless and has no control whatsoever over the actions that are performed by the thiru uLLam of the Lord. Often and again the past karma vAsana of jivAtmA may lure it to think that it is independant and is capable of invoking a favourable response from the Lord for its poojA palan or nOnbu. Such feeling has to be overcome by a prapanna in the first stage known as karpaNyam or inability. The feeling of inability or karpaNyam and one's realisation of their thAzhmai (or sirumai or naicchi) goes hand in hand.

While citing the references from poorvachAryAs deliverances, an attempt is also made to provide an insight to questions on how one knows he or she is unable, without attempting any other mArga. There are certain pre requisite and rigorous practice required for the other mArgams. It is said in the following verses that one is automatically unfit to pursue the other mArgams if he or she is basically unsaiutable to do karma yOgam. This is like a domino effect, as the failure in one leads automatically one to become unfit for the rest of them.

i.e, the thAzmai or naicchi makes the jivAtmA unfit to pursue any mAgam prescribed in the shAstram. Being unfit to perform any yOgam is also the inability of jivAtmA to perform any yOgam. And that such inability to invoke any favorable response from the Lord is a realisation. On realising this the jivAtmA do prapatti or saranagathi at the holy feet of the Lord. Sri Alavandar has delivered this in sthOthra ratna mAla.

na dharmanishtOshmi nasAthmavEthi nabakthimAk dvachcharaNAvinthE: akinchnOnyagathich charaNya! dwathpAthamoolam charaNam prapadhyE.

Sri PrathivAthi Bayankaram AnnangarachAriar in his urai or commentary known as "rathnap prabhA" says that "karmam, nyAnam, bhakti and prapatti are the four upAyas shown in shAstra. Among these karma nyAna bhakti mAargams, Sri AlavandAr declares that "I am uncapable of doing any of these and hence I am performing prapatti at your feet." ie Oh lord emperumAn, I have no yogyathai or qualification to perform karma yOgam. And hence i neither have the purity to discover my aathma (nyAna yOgam). Since these two are not there I am rendered unfit to do bakti yOgam at your feet. Thus i am left with no other mArga or other refuge. Hence I do saranAgathi or prapatthi at your holy feet as you are the saravLoga saranayan."

This is in line with the deliverance of Sri AndaL as "nORRa nobilEn, nunnArivilEn", and AzhwAr as "pugal onRu illa adiyEN un adik keezh amarnthu pugunthEnE".

A prapanna or a surrendered soul must never involve in any display of their false ego or preconceived notions on its nature. Instead a prapanna must realise and do anusanthAnam of the naicchi of its self. Sri AlavandAr goes on to deliver that

"aparAtha sahasra pAjanam pathitham pimabavArNavOtharE agathim saraNagatham harE krupayA kEvalamAthma sAthguru"

"praNAthArthi haranAna perumAnE ! I am the embodiment or container for aparAthams of several types. I also fell in this terrible samsAric ocean and dwells in it. I have no other gathi and mArgam. adiyEn is calling me as saraNagathan. Oh Lord using your thiru aruL alone (nin aruLAm gathi anRi maRRAa onRu illEN !). You must have the thought on myself in your thiru uLLam and provide me the refuge".

Srivaishnava bAgwathAs do anusanthAnam of these two slokams when they enter bagwath sannithi.

The paripooranathuvam of a srivaishnava is the state when the baadha jivAtma had attained a complete and relative knowledge on the Lord known as Eswara thaththuvam. Such that Lord's ability is infinite and unmeasurable with reference to the ability of its own self (of jivAtmA). And that such ability is displayed by the Lord at HIS own free will alone. A display of naicchi anusanthAnam by a prapanna is an indication of the complete understanding of the eswara thaththuvm ie., those who are constantly conducting themselves with their naicchi anusanthAnam are known as nyAnis who had understood the eswara thaththuvam completely.

naicchi anusanthAnam also facilitates the repentance of the past bad deeds such that the jivAtmA is relieved of all the past pAva karmAs by doing so.

ie., in tamil, a modern poet said "irumbAna nenchilum eerangal kasiyavE iRaivan aruL tharuvAn".

ie., for those hearts made of iron (so much solidified with anyAnam, the Lord made acharyAs incarnate and azwArs deliver prabhandam and make HIS thiru aruL possible through them thereby making these "iron hearts drip water through them" in realisation of their inability.

Various azhwArs have made this feeling realisable through their pAsurams for the sake of us. Such naicchi or thAzhmai and sirumai is also due to accumulated past deeds that the jivAtma had made. Sri AlavandAr in the sthothra ratnam describes ten types of naicchi for his own self.

        "amaryAtha: shoothrach chalamathi rasooyAprasavaboo:
        kruthagnO dhurmAnee smaraparavasO vanchanabara:
        nruchamsa: pAbishta: kathahamithO thu: kkajalathE:
        aparAthuththeerNas thava paricharEyam charaNayO:"
    1. One who corssed the limits or violated the codes of shAstram2. One who has sAbalyam in arpa vishayam or useless matter3. One who doesnot have the sthitha pragnai or one doesnot have a focussed mind4. One who is the origin for jealousy5. One who is not thankful6. One who possess bad ego or dhur ahankAram7. One who is caught in kama or lust8. One who abuses and curses others9. One who perfoms kodum thozhil10. One who is also a maha pApi
"with my own effort how can Such mahApapi adiyEn cross the ocean of births and deaths that is ful of sorrow and bountless ? I am unable and only you can take me to your abode by your thiru uLLa uvagai and until I am blessed with your thiru arul with your siddhO upAyam how can I perform ananya sEva at your holy feet ?"

A prapanna has to do anusanthAnam of their "naicchi" all the time in realisation of the fact that it is Lord's thiru aruL alone that they are left with. (ie., nin aruLam gathi anRi maRRa onRu illEn !). One has
to do "naicchi yAnusanthAnam" or anusanthAnam of their "smallness or sirumal and lowness or thAzhmai" as similar to how AzhwArs and poorvAcharyas have delivered in their pAsurams and Sri sukthis. Writing about one's lowness may reflect their humilty. But living with the feeling of such and conducting one as "unable to do anything by themself" by being small and playing low (in one's profile) all the time is what is known as anusanthAnam of their smallness or sirumai and lowness or thAzhmai. ie.,anusanthAnam mainly means more than chanting or pronouncing something to a tune or rAga. It means one has to fully understand the meaning of such naicchi and realise it in their hearts and mind as they chant these and feel unable by themselves due to this naicchi and must feel like a fish out of water and let the Lord know of our realisation of our naicchi. ie., one has to feel the meaning and "live" with that meaning. Here the meaning of naicchi is also known as the relative position of jivAtmA (sirumai) as compared to infinite or anantha kOdi kalyAna gunAs of Eswara thaththuvam. ie., naicchi anusanthAnam is more than mere writing or declaring in black and white. AzhwArs and achAryAs naicchi anusanthAnam are to be understood and realised by the baddha jivAtmAs as a naicchi of its own (jivAtmA) and live or dwell with its meaning all the time by chanting those slOkams and pAsurams in Lord's sannithis.

When AzhwArs have delivered their naicchiyAnusanthAnam in their pAsurams it cannot be meant literally with the surface meanings. i.e., One cannot derive direct from such and say that they (AzhwArs) are in fact very low or lowly persons etc.. AzhwArs naicchiyAnusanthAnam was made for the jana kalyAN. ie., the welfare of the baddha jivAtmA. While dealing the above naicchi anusanthAnam of 10 niacchi of Sri Yamuna, Sri Prathi vAthi bayankaram annangarachAriar says that "ippadip patta sloKankaLai mahA pAbigalAna nAm ellArum anusanthiththu ujeevippOmAga". ie., We maha paabis must do anusanthAnam of such slOkams ourselves and live with the meaning of such.

AzwArs have shown us numerous examples as to how the baddha jivAtmA can make itself feel their inabilty through naicchiyAnisanthAnam of their own past deeds. Thus it must be held that when ever a passage of naiichiyAnusanthAnam of an azhwAr pAsuram is delivered, it is a premise for an expression of one's inability or the kArpaNyam angam. It is also an expression of their paripoornaththuvam as a srivaishnva. When expression of naicchi anusanthAnam is the paripooraNa thuvam for a Sri vaishnava the resulting feeling of karpaNyam or inability becomes the first step for a prapanna or a sarnAgathan in his observaion of prapatti nOnbu or yOgam. Thus this feeling is the bridge that transforms a pari poorana Srivaishnava to the prapanna stage. Such is the fact that AzhwArs did undertake saranAgathi or prapatti yogam and lived through all the five angams and performed aathma samarpanam.

A selected citations of naicchi anusanthAnam from AzhwArs pAsurams will be dealt in the next part.

Sri AlavandAr thiruvadikaLE saraNam
Swami Desikan thiruvadikaLE saraNam
Sampath Rengarajan


5. An appeal from Sri Ahobila muth USA.

The Cassette project by Sri Ahobila Muth, Inc., USA, was launched on the occasion of the Thirunakshathram of Swami Sri Desikan in 1997. At that time a set of three tapes was released containing Swami Desikan's Tamil Prabhandham. The Desika Prabhandhams were recited according to Sampradayam by Sri SevilimEdu SrinivasachAr Swamy and Ghoshti. Lucid and scholarly introduction based on Sri Ramadesikachariar's commentary was provided by by Sri NadAthUr Madhavan of Virginia, USA. This set is available for US $25. If you are interested, please send US $25 by check to Sri Ahobila Muth, Inc. 1908 Preswood Dr., Hixson, TN 36343.

The aim of the "Cassette Project" is to bring together in a easy and accesable format the invaluable treasures of Sri Vaishnava Sampradayam to those interested but are unable to acquiring this knowledge directly from our AchAryAs and other vidhwAns back home. The "Cassette Project" hopes to bridge this gap by recording on audio cassettes the

    1. discourses of eminent scholars on popular topics from IthihAsAs and PurAnAs, and
    2. the Srisukthies of our AzhwArs and AchAryAs
and making them avaiable to AsthikAs at a nominal rate.

We are currently working on two more tape projects, one containing Gadya Thraiyam, ChathuslOki, and SthOthrarathnam, and the second containing all of Sri Desika SthOthramAlA. Efforts are also on to make cassettes on SandhayA-Vandanam and an introductory tape on Sri SiddhAntham.

All funds generated from the sale of these tapes described above will be diverted to religious projects strictly based on Srimad Azhagiya Singar's thiru ullam.

Ramesh Sarangapani
Secretary
Sri Ahobila Muth Inc.