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Vol 01.020
30 June, 1998

In this Issue: 
1. Note from the Publisher 
2. Acharya Vamsa Vriksham - Part 20 - Anbil Ramaswamy 
3. PradhAna Sathakam - Part 1 - V. Sadagopan 
4. Saranagathi - part 14 - S.Rengarajan 
5. Godha sthuthi - Sri M.K.Sudarshan 
6. Mark Your Calender - A message from Sri Ahobila Muth, USA 

1. NOTE FROM THE PUBLISHER

We are back from Pittsburgh Baktha Sammelan and have given a new face to our journal in our website. Our Special thanks to Sri Venkatesh Elayavalli our web page designer cum manager and our board of editors. Readers are requested to provide us a feedback either through the webpage or through email to srengara@hotmail.com . Our Webpage address is: http://www.geocities.com/~elayavalli/sgati/

Regards,
Anbil Ramaswamy


2. ACHARYA VAMSA VRIKSHAM- Part 20
Between Ramanuja & Swami Desika (Contd) (Others) (15. Nanjeeyar, and 16. Nampillai)
Anbil Ramaswamy

OTHER ACHARYAS IN SRIVAISHNAVA SAMPRADAYA DURING THIS PERIOD NOTE The 4 Acharyas mentioned in the last posting belong to the same familial lineage. The following were outside this but were very well known Acharyas in their own right.

15. NANJEEYAR : (1054 AD - Panguni- Uthram) (MSR) He was the disciple of Parasara Bhattar who won him over in an argument on Tirunedum Taandakam. Later, he argued with the opponents of faith and vanquished them and made them embrace Visishtadvaita Siddhanta. Pleased with his performance, Bhattar called him " Nam Jeeyar". He entered Sannyas under the name of "Nam Jeeyar". He wrote the famous 9,000 Padi commentary of Tiruvoimozhi. Once, he entrusted the manuscripts of his work to one Nambur Varadarajar. But, when Varadarajar was crossing Kaveri, a big wave arose in which he lost the manuscripts. He was so sad but he remembered every word of what was contained in the manuscripts and was able to resurrect and reconstruct the work. While doing so, however, he had added his own commentaries here and there.

When he submitted this to Nanjeeyar, he was impressed with his additions and inquired what had happened. Varadarajar narrated the incident and hugged Varadarajar calling him " Tiruk Kali Kanri Daasar" and taught him all the Vedanta Arthas.

Nanjeeyars other works include the 2,000 Padi commentary of Tirup Paavai, Tiruvantadis, Kanni nun Siruthaambu, Tirup Pallaandu, 108 explanations of Rahasya Traya, commentary on Saranagathi Gadhyam, Sri Sooktha Bhashyam etc. It was he who looked after the administration of Srirangam temple after Parasara Bhattar and Veda Vyasa Bhattar (ATA)

His Tanian reads as follows :

Namo Vedaantha Vedhyaaya Jagan Mangala Hethave |
Yasya Vaag Amruthaasaara Pooritham Bhuvana Trayam ||
16. NAM PILLAI : (1127 AD Kartigai- Kartigai)(MSR) : This is the same Kali Kanri Daaasar above. KanthAdai Thozhappar who was earlier envious about Nampillai later on realized his folly and called him " Lokaachaarya"- the Universal preceptor. Nampillai dictated to one Vadakku Tiruveedhip Pillai his commentaries on Tiruvoimozhi hailed as EEDU and 36,000 Padi, considered to be the best commentary on Tiruvoimozhi. It was during the period of Nampillai that a king called Sadavarma Sundara Pandian undertook the construction of golden dome of Sri Ranga Vimaanam over the Sanctum Sanctorum of Lord Ranganatha. Another disciple of Nampillai was the famous " Periyavaachaan Pillai who wrote extensive explanations to all the 4,000 hymns of Divya Prabhandam and was renowned as the " Vyaakhyaana Chakravarthi"- "Emperor among Commentators". With the blessings of Nampillai, he wrote also the 24,000 Padi Commentary on Tiruvoimozhi.

His Tanian reads as follows (SAA p. 199)

Vedaanta Vedhyaamrutha Vaari Raaseh Vedaartha Saaraamrutha Bhooramagryam |
Aadhaaya Varshantham Aham Prapadhye Kaarunyapoornam Kalivairi Daasam ||
Anbil Ramaswamy  

3. PradhAna Sathakam - Part 1
V. Sadagopan

Among all the Rahasya granthams created by Swami Desikan to instruct us , three stand out in their loftiness to help us develop the clearest understanding of the sacred tenets of Sri VaishNavism . These are : (1) His Magnum Opus , Sri Rahasya Traya Saaram (2) VirOdha ParihAram and (3) PradhAna sathakam . In the latter two rahasya granthams , Swami Desikan out of his compassion for us as a ParamAchArya takes us by hand as it were and removes the doubts and confusions that may arise in our mandha mathis ( dull minds ) in comprehending the esoteric meanings of these rahasyams and other tattvams .He flags the most important Tattvams among peer groups of Tattvams .

SCOPE OF MY COVERAGE
In this series of postings , I will cover the PradhAna sathakam , which deals with hundred essential items that one who desires Moksham should know precisely .At the outset , I will steer clear of explaining the deeper meanings of rahasyams and PraNavams that are reserved for proper upadEsam by one's own AchAryA . I will therefore NOT COMMENT on the esoteric meanings of RahasyAs and will point out their most general meanings .

SANSKRIT TANIYAN FOR THE GRANTHAM
The Taniyan for the PradhAna Sathakam salutes Swami Desikan as the chief one among the prapannAs , and the leader among those who intrepreted Sri Bhagavadh RaamAnuja SiddhAnthAm . This Taniyan is as follows :

ya: pradhAna: prapannAnAm prdhAna sathakam vyadhAth |
tam noumi VenkatAchAryam dhuryam maargE yathIsithu : ||
GREATNESS OF THE TOPIC OF THE GRANTHAM
Swami Desikan himself gives us a perspective on the scope of this grantham , which he named as PradhAna sathakam this way :
paravith upadasitham na: pradhAna Sathakam pramANa siddham |
bhajathi satha kOti bhAvam para pakshE cha prayOjanE cha sathAm ||
Swami proudly identifies with this rahasya grantham as " na: idham pradhAna Sathakam " . THIS rahasyam of OURS named pradhAna sathakam is the way he describes it WITH GREAT AFFECTION .What is the reason for his untypical emotion ? This unusual display arises from the nature of the subject matter and its provenance . The subject matter was the one shown by those who understood the nature of para Brahmam ( paravith upadarsitham ). The subject matter is tightly interwoven with pramANams dealing with the Para Brahmam (pramANa siddham ) . He goes on to point out that this rahasya grantham of his achieves two goals :

(1) It will multiply hundred fold in showering auspiciousness on the righteous ( sathAm prayOjanE cha satha Bhaavam ) ; it will grow one hundred crore fold in strength in putting down mathams that do not have the inherent beauty and power of Sri Bhagavadh RaamAnuja SiddhAntham ( Para PakshE satha KOti Bhavam bhajathi ). That is the personal assessment of the AchArya Saarvabhouman .

TAMIL SALUTATION TO THE GREATNESS OF THE GRANTHAM
After composing the above slOkam in Sanskrit , Our Swami continued in Tamil to elaborate upon the Paravith Upadarsitham pramANam ( the PramANams revealed to us by those Brahma Jn~Anis such as AzhwArs ). He salutes the AzhwArs as the Prapanna kula pathis ( Emperors of the kulam of PrapannAs ) . He charactrizes the auspicious words of these Brahma jn~Anis as " nall vArthaikaL " ( Clear and benevolent upadEsams ) . He acknowledges that those sacred upadEsams pointed out by his kulapathis as the supreior ones are his guiding stars for his conduct as a PrapannA and reveals that he follows that path shown by them scrupulously ( YengaL kulapathigaL ivai mElAm yenRE yeNNIya nall varthaigaL naam isaihinrOmE ).IsaihinrOmE indicates that he accepts them whole heartedly and follows them .

SUPERIOR STATUS OF THESE NALL VAARTHAIGAL
He compares those nall vArthaigal to the sacred Ganga river that flowed from the sacred feet of the ParamAthmA , who measured the entire universe with them . He points out that the river GangA is the most sacred among all rivers just as the upadEsams of His Kula pathis are supreme among all other upadEsams ( pongu punal aaRuhaLil bhuvanamellAm ponn kazhalAl aLanthavan tann tALAl vantha Gangai yennum nathi pOl ).

He equates the superiority of the Nall varthaigaL of his kulapathis to the Milky ocean , which is the most sacred among all the seven kinds of oceans ( kadalkaL yEzhil Kamalai piranthu avan uhantha kadalE pOla ). He puts the Milky ocean ( KsheerAbshi ) on top of the seven , because it is the Ocean that was the seat of avathAram of MahA Lakshmi , who is dear to our Lord .

He compares the superiority of the upadEsa vaarthais of the Kula pathis to the superiority of Paanchajanyam among other conches (sankuhaLil AvanEnthum SankE polE ) . Finally , Swami Desikan equates the supermacy of these nall vaarthaigaL to the supermacy of ThirutthuzhAi garland worn by the Lord over all the other flower garlands adorning His thirumEni( thAril Avan taNN tulavat thArE pola ).

This is why he concludes assertively that his PradhAna sathaka Rahasyam is able to confer auspiciousness to the righteous people many fold compared to other upadEsams and is able to win over para mathams with extreme effectiveness ( One crore fold superior effectiveness ) compared to other nall vaarthaigaL . Therefore , this Rahasyam is Swami DesikanE Uhantha Rahasyam and is to be revered by us as such .

BROAD TOPICS OF COVERAGE BY PRAHDAANA SATHAKAM
The major topics that a Mumukshu should know are dealt with in PradhAna dasakam by Swami Desikan . They fall into the following broad categories :(1) The PramANams that point to BhagavAn , (2)The special meanings of the three rahasyams , (3)The svarUpam of SaraNAgathi , the code of conduct of a prapannAs ,(4) the items to be followed by the PrapannAs and the items to be jettisoned by them ,(5) the ways for prapannAs avoid apachArams during their post-prapatthi period ,(6) the counter-measures once any apachAram happens ,(7) the methods of serving Bhagavan , His BhAvathAs and AchAryAs and (8)Moksha Sukham . In each of these EIGHT broad categories , Swami Desikan uses his sharp intellect and lists the three important items in each of these catgories and then rank orders them for our benefit . Altogether , there are 100 items in this rahasya grantham as Swami Desikan's upadEsam to us .

Swami Desikan ThiruvadigaLE SaraNam
Oppiliappan Koil Varadachari Sadagopan  


4. Saranagathi - Part 14 - yOgyathai for "pEr aruL"
Sampath Rengarajan

A prapanna realizes his/her naicchi (thAzhmai) and Akinchanyam (kai muthal IllAmai or having no yOgyathai to vest) and proceed to realise the "kripA" sakthi of the Lord as nirhEthuka (one that can not be caused to happen). This itself lead a prapanna to realise his/her kArpaNyam or inability fully. Akinchanyam is a realisation for one when he/she fails to observe the anushtAnam prescribed for their varnam and thereby failing to observe any yOgams begining karma nyAna bhakti yOgams. It is derived from AzhwAr's pasuram that one's inability to observe these yOgams is reliased through "Akinchanya anusanthAnam" even without having to attempt to do any of these rigorous yOgams or "nOnbu". This is the basic fundamental concept conceived by a jivAtmA in its realisation that it is "unable" to attain mOksham by its "own" efforts.

By realising this first step of kArpaNya anga (Akinchanyam) itself a prapanna is said to have earned the merit ie., a "uRuppu" or "angam" of "aruL". Such "component" (uRuppu) of "aruL" is itself considered as a qualification or "yOgyathai". Lord bestows the "aruL" for "pERu" as a vyAja through HIS siddhO upAyam for this "yOgyathai" of the prapanna (anga observed by prapanna). ie., though nirhEthuka is the nature of the Lord'a aruL it is conceived by our poorvacharyALs that Lord does consider each anga of a prapatti as a yOgyathai for mOksham and bestows HIS aruL as and when HIS siddham or "thiru uLLam" decides (due to "nirhEthuka" nature) to do such. One earns the merit or yOgyathai for consideration of Lord's aruL for mOksham by doing Akinchanya anusanthAnam itself.

It is a misconception to think that Lord considers every one's different acts equally and award everyone the same fruit or "prApthi" due to HIS "nirhEthuka kadaksham". "nihEthuka kadAksham" doesnot mean that "aruL sakthi" of the Lord is indiscrete. It is suggested in the vyAkyAnam for "virOdha swaroopam" in "sillarai rahasyam" of Swami Desikan that an "annyAnam" due to such misconception on "aruL" is itself considered as a "mOksha virOdha swaroopam".

The concept that the "Akinchanya anusanthAnam" is itself considered as a "yOgyathai" by the Lord for HIS aruL for "pERu" is derived from Periya vAcchAn pillai's vyAkyAnam on the same pasuram "kuLitthu mooNru aNalai" dealt in part 11. This vyAkyAnam itself serves as a pramAnam that Lord considers certain yOgyathai (due to observing kArpanyam anga) as a merit for bestwoing HIS aruL for "pERu". Once such "pramAnam" is dealt, then it is the same rule to conclude that each angA of prapatti is a yOgyathi by itself in prapatti yOgam. Such will pave the way for the oncoming discussions on the other four angA's and the need for a prapanna to observe them. Though this vyAkyAnam is presented to validate a point that Lord's aruL is not indiscrete, Under no circumstance a prapanna must assume that he or she has earned the "yOgyathai" for pEr aruL, even though Lord considers the 'Akinchanya anusanthAnam' itself as a "yOgyathai". The moment one assumes that they have earned a yOgyathai their anusanthAnam of Akinchanyam (realisation of yOgyathai illAmai) ceases to exist.

Prior to the discussion on pramAnam for yOgyathai for "pEr aruL" a brief explanation of the tamil word "pEr aruL" is in order. "pEr aruL" means periye pirAtti first. (aruL means mahAlakshmi first). In tamil as a "mellinam" stands for the "periya aruL" or "greatest of all the aruL". The word "pERaruL" as a "vallinam" in tamil stands for the "aruL" that bestows one with "pERu" or mOksham. There are "aruL"s for material prospects and many other aspects for which one may get qualified by doing a slokam or mantra japam. But the greatest palan obtained through any and all the various "aruL"s is a "prApthi" for mOksham. Such "aruL" through which mOksham is offered by the Lord as a "vyAjA" is known as "pEraruL". Both these words "pEr aruL" and "pERaruL" mean the same as there cannot be any greater "aruL" than the "aruL" that grants mOksham. It is thus conceived that our Lord "per aruL ALan" of kAnchi is one who bestows "peRu" or mOksham for those who surrender to HIM. It is also referred in garuda purAnam that kAnchi is one of the seven mukthi offering kshEthram and is often cited as "mukthi tharum nagar Ezhil mukkiyamAm kacchi" due to this "pEr aruL tharum" nature (nature of granting mOksham) of Lord Sri Varadhan. per aruLalan sannithi is also a representation of dwayam mantram as per swami desikan in adikAra sangiraham. ie., in this sannithi perumAL is in nityA vAsam with periya pirAtti and the greatest aruL is to serve these divya dampathis eternally in mOksham. Srirangam refers to thirumanthiram and thiru vEnkdam refers to sarama slOkam (adikAra sangiraham).

Swami Desikan thiruvadikaLE saraNam
Sampath Rengarajan  


5. "Godha-stuthi" - part 1 - An Ode to the 'Mystic Bride'
M.K.Sudarshan

One late evening many years ago sometime in the 13th-century, the great SriVaishnava poet-philosopher-preceptor, SriVedanta Desikan, happened to be travelling through the sylvan town of SriVilliputtur in TamilNadu.

It was the day of "trayOdasi" of "mahApradOsha" --- an occasion when orthodox SriVaishnavas observe "mauna-vrtam" i.e. the vow of day-long absolute silence spent in meditation especially of Narasimha, the "man-lion" "avatar" of God Almighty. The poet too, it is said, had thus retired quietly to the living quarters of his camp for the purpose.

Just then a grand procession in the temple-town went around the streets. A palanquin carrying the idol of the "bridal-mystic", Sri.Andal, a poetess-extraordinaire of the 7/8th century, happened to be passing through the spot where Swami Desikan was camped and enroute to the town's great temple presided over to this day by the resident deity, the Lord VadapatrasAyin (the beguiling form of a child assumed by Lord Krishna in the moments of what in Vedantic theology is called "pralaya" or the apocalypse). The ritual-procession was obviously a magnificent sight to behold for, it is said, the Vaishnava "AchAryA" suddenly lost all resolve in his "mouna-vrata", forgot all about his vow of tranquil meditation and forthwith burst into spontaneous poetry in a rare moment of divine inspiration.

Thus was composed Swami Desikan's "gOdA-stuthi", arguably the most scintillating ode of all his twenty-eight other Sanskrit poems ("stOtrA-s")!

In Verse 2 of the ode Swami Desikan himself alludes to the dramatic inspiration which led to the composition of his paean : "itTham vidantamapi mAm sahasaiva godE/ maunadruhO mukharayanti guNAstavidIyAha!". The ode --- whose lofty eloquence, ironically, seems to have sprung out of silence imposed by austerity --- is regarded even today by Sanskrit and Vedanta cognoscenti as a contribution of rare and unsurpassed majesty to the great corpus of SriVaishnava religious literature and theology.

To understand the majesty of Swami Desikan's "gOdA-stuthi" one needs to possess a deep appreciation of both the person of Sri.Andal as well as how she came to powerfully symbolize through her own poetry (and through the many hagiographic details of her life) the central tenets of SriVaishnava philosophy and theology : (a) that the individual soul has no identity of its own other than as that of a liege of the Almighty;(b) that as it sojourns through its time on earth, a soul indeed essentially does nothing more than seek out its Eternal Husband with whom it can unite and co-habit in everlasting spiritual bliss;(c) and that the tale of the individual spirit or the "jivA" is empty or virtually nothing if not a saga of betrothed love and of the wistful yearning of a bride for the consummative moments of union with the Universal Groom, the "parabrahmham". In SriVaishnava faith, life and earthly existence would have no meaning for a "bride" if there was no nuptial to look forward ! to. She must therefore seek Him out, the Eternal Groom, and then rest in Him.

Around such a fine concept of "bridal mysticism" is indeed built the whole and magnificent edifice of Sri.Andal's life and poetry. She was a nubile and carefree maiden in the town of SriVilliputtur. Her father, PeriyAlwar, was a devout head-priest of the temple of Lord VadapatrasAyin and the foremost of the 12 mystic "AlwAr-s". But then even as she was growing up into a lovely lass, Andal or "gOdA" as she came to be affectionately called, made no secret she was "madly in love" with the handsome "Knight" of SriRangam, the Lord Almighty Ranganatha! Yet hers was no ordinary infatuation of puberty. It was something (the venerable PeriAlwAr, also known as Vishnuchittan realized) infinitely more profound than a maudlin adolescent's aching for the warm touch or embrace of some shadowy paramour existing nowhere but in the nether regions of a distraught imagination. The father clearly understood too that a soul which could compose sublime poetry like his girl "gOdA" did at that time, ! (and in what have now become immortal Tamil classics, the "nAcchiyAr-tirumOzhi" and the "tiruppAvai"), such a soul could be no ordinary mortal mired, as it were, in the turmoil accompanying the consciousness of budding womanhood.

No, no indeed, the agony of love his little daughter daily endured, Vishnuchittan knew, belonged rather to the soul, not to flesh; her pain was therefore all the more excruciating .

M.K.Sudarshan  


6. Mark Your Calender - A message from Sri Ahobila Muth, USA

Sri Laksminrisimha Parabrahmane Nama:
Sri Ramanujaya Nama:
Sri Vedhantha Desikaya Nama:
Sri Athivan Satakopa Yatheendra Mahadesikaya Nama:
Srivan Satakopa Sri Vedanthadesika Yatheendhra Mahadesikaya Nama:
Sri Lakshminrisimha Divyapadhukasevaka Srivan Satakopa Sri Narayana
Yatheendhra Mahadesikaya nama:

Dearest bhAgawatAs and subscribers of the SaranAgathi Journal,

First off, let us all pray to Sri Lakshmi Narasimha, the Lord of the Hills in Ahobila to bless us in our often earnest albeit miniscule efforts to serve Him.

Perspiring from an exhilarating and yet almost incredible dream, a 20 year old boy rushed to his preceptor, the great GhaTika Shata AmmAL, a stalwart among Sri VaishNava Acharyas who could compose a hundred verse in a GhaTika. GhaTika Shata AmmAL belonged to the lineage of NaDAdur AmmAL, another apostle of that ageless yet rejuvenated siddhAnta called RAmAnuja SiddhAnta.

"The Lord of Ahobila, O Sire," he said in ecstatic disbelief, "has commanded me to don the robe of a sannyAsi. Pray, tell me what I should do." At this, GhaTika Shata AmmAL told his beloved disciple "If that is the Almighty's behest, Thou shalt obey it." Thus did Lord Narasimha himself ordain the 20 year-old KiDAmbi SrinivAsacharya into sannyaashrama giving him the name of "Satakopa Jeeyar." "Take me door to door and purify every devotee of mine with my conch and discuss instructing them in the three sacred mantras," was the Lord's decree, which Satakopa Jeeyar carried out with earnest devotion through out his life on this earth. And thus did he pass on to us the living legacy of the Ahobila Muth. Forty five ascetics (sannyaasis) have since continued that tradition in tireless fashion greatly influencing the lay masses both as spiritual leaders and as social benefactors.

During contemporary times, one breath-taking achievement by the 44th pontiff of Sri Mutt has been the building of the Raja Gopuram, the entrance gopuram for the Srirangam temple in Tamil Nadu, India. Regarded as the tallest gopuram of its kind in Asia, this single work of art provided employment to thousands of people from masons to construction workers, from electricians to priests for several years.

Sri Mutt has also been responsible for starting several schools in India that provide not only sastraic education to hundreds of young, intelligent and impressionable children in the gurukulam tradition but also free-of-cost accommodation and boarding for the students' entire period of education.

The current and the 45th pontiff of Sri Mutt, His Holiness Srimad Azhagiya Singar, is no exception in the Mutt's illustrious lineage of dynamic and dedicated acharyas. His reign has seen the renovation of several dilapitating temple complexes, the setting up of a Veda Rakshana Vidwat Trust to revive and propagate our ancient Vedas and Sastras, the conducting of Vidwat Sadas (intellectual congregation) to honor thousands of Vedic scholars from all over India both financially and spiritually, and much much more. A couple of small paragraphs such as these are grossly insufficient in bringing out all the social, philosophical, and religious services rendered by this centuries-old Mutt.

Six centuries have passed since that momentous day when SrinivAsAchArya became Satakopa Jeeyar, and we the sishyAs of the Ahobila Muth would like to celebrate in our own way not only that day in the history of mankind but also the illustrious AchArya lineage he has bequeathed. We invite you, one and all with family and friends, to participate in the 600th Anniversary Celebrations of the Ahobila Muth to be held during the Labor Day Week End (September 5th through the 7th) in New York and New Jersey. For those of you coming from other states, accommodation can be arranged and we can also arrange to pick you up from Newark airport. Please write to Srinivas Tanikella at ravi.tanikella@readersdigest.com or sraghavan@yahoo.com giving the date and time of your arrival and the number of people in your group that need accommodation.

This is your opportunity to participate and get the blessings of Sri Lakshmi Narasimha. Also, enjoy the interesting lectures given by scholars from India and the US on several aspects of philosophy and religion. We also have programs for children. There will be a plethora of religious and philosophical books for display and purchase ranging from the simple-to-read to the most esoteric. Enjoy the Carnatic music concert of Vidvan Sri Madurai Sundar. The Mutt has chosen to serve all devotees free lunch and dinner during the entire celebration in keeping with the tradition of free bhagawad prasaadam (food offered to the Lord). Do not miss this golden opportunity to be one-on-one with the divine couple Sri Lakshmi Narasimha through services like the Kalyana Utsavam (Marriage of the Lord to his consort) and Sahasra Naama Archana (Praising the Lord with a 1000 names). All contributions made towards such services are 100% US Federal Tax Exempt.

Since we expect a massive turnout of devotees during this widely traveled weekend from all over the US, we hope to present each of them with an Ahobila Mutt 600th Anniversary Souvenir. If you wish to advertise in the souvenir, please refer to the contacts given below. Space for advertisements in the souvenir will cost $50 for a quarter page, $100 for a half page, and $200 for a full page.

We invite you once again to participate in and cherish this once-in-a-century event to honor the selfless service rendered by the Sri Vaishnava Acharyas to the entire mankind.

Sincerely,
Raghavan Rajaji, President, Sri Ahobila Muth Inc., USA.

Contacts:
Srinivas Tanikella (NY)        914 634 8095      ravi.tanikella@readersdigest.com
S. Raghavan (NJ)                 732 940 0399     sraghav@yahoo.com
Murali Kadambi (NJ)           732 544 4924      kadambi@monmouth.com
Jagannath Bharadwaj (VA)   703-573-0950     jbb0@nreca.org

Important Web Addresses:
Ahobila Mutt                             http://www.cdc.net/~dileepan/ahobilam.html
Sri Ranganatha Temple              http://www.geocities.com/~ahobilam/ranga.html

(the agenda will be posted in the nest issue ie., Vol 21)