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Vol 03.007 
28 May 2000

In this Issue:
1.  Editorial
2.  NikshEpa rakshA - Part 1 - N.S.Anantha RangAchAri
3.  The Doctrine of Saranagathi - Part 1 - S.M.S.Chari
4.  Sri BhishmA Sthuthi - Part 3/3 - U.Ve.Purisai KrishnamachAriAr
5.  What is in this week?  List of festivals and events, this week

1.Editorial

Dear BhakthAs:

It  is  adiyEn's  pleasure  to  release  the  seventh   issue   of SaraNAgathi journal today.

There are three articles in this issue:
(1)  Swami  Desikan's  NikshEpa  rakshA,  one  of  the five RakshA granthams bequeathed to us as our kula  dhanam.  The  others  are: PaancharAthra  RakshA  ( authoritative coverage of the fundamental teachings of the samhithAs of PAncharAthra Agamam),  Saccharrithra RakshA dealing with the religious rites of Sri VaishNavAs ,Rahasya RakshA  dealing  extensively  with the doctrine of SaraNAgathi and GithArtha Sangraha RakshA .We are proud to present this  important contribution  by  Dr.N.S.AnantharangAcchAr Swamy. We hope to cover the other four RakshA granthams of Swamy Desikan in the future.

This rakshA grantham has been named  "nikshEpa  RakshA"  by  Swami Desikan.  NikshEpa  is  an abbreviated word for "Aathma nikshEpa". Literally , NikshEpa means a pledge of anything deposited  without a seal in great trust (mahA visvAsam). "Aathma NikshEpA means then the  surender  of the Lord's property, the AathmA at His feet with total trust and living free  of  worries  thereafter.  Thus  Athma NikshEpa  is equivalent in meaning to SaraNAgati, Athma SamarpaNam and Bhara nyAsam. The  defense  of  Aathma  NikshEpam  (saraNAgati doctrine) is NikshEpa RakshA.

(2)  The  second article is the first in the series of articles by Dr.S.M.S.  Chari  on the central theme of this electronic Journal, (viz).,  SaraNAgathi.  Many times the Vedic and Upanishadic routes of SaraNAgathi are not covered  explicitly  in   granthams. Hence, the contributions of Dr.S.M.S.Chari is most welcome.

(3)  BhIsma  Sthuthi: This third article concludes the coverage of  the ten verses in salutation of Lord ParthasArathy by  BhIshmA  at the battle field of KurukshEthram.

Please send in your comments and suggestions on topics covered and the topics that you wish to be covered.

adiyEn,
Oppiliappan Koil VaradAchAri Sadagopan, Editor
http://www.srivaishnava.org/sgati/


2.  NikshEpa rakshA - Part 1 - N.S.Anantha RangAchAri

One  of the many outstanding contributions of Swami Desikan to the school of Visishtadvaita is the vindication  of  the  doctrine  of Prapatthi  or  SaraNAgathi.  The credit of explaining, reaffirming and consolidating on solid grounds this  doctrine  goes  to  Swami Desikan  who  is  one  of  the greatest successors of Bhagwadh Sri RamAnujA.

Prapatthi or SaraNAgathi was being observed as a direct  means  to Mukti, even before Sri RamAnujA. Sri RamAnujA gave a reorientation to it in his great GadhyAs. It is known from the Jitante Stotra, a pre-Sri RamAnujA stotra, that Prapatthi is a direct and sufficient means  to  MOkshA.  Prapatthi  is  essential for all sAdhanAs. Any spiritual discipline will not be  possible  without  it.  For  the commencement  of  Bhakthi  yOgA  as well for the completion of it, Prapatthi  is  absolutely  essential.  As   it   completes   other disciplines,  it is a valid and direct means to MOkshA also. It is the grace of the Supreme Lord that grants the phalA of any sAdhanA and Prapatthi is inevitable for awakening the grace of  the  Lord. An  aspirant who gains other desires through the grace of the Lord through Prapatthi can gain the ultimate  object  of  life  through Divine grace awakened by Prapatthi directly.

According  to  Sri  RamAnujA  both  Bhakthi yOgA and Prapatthi are valid means to spiritual perfection. The pramanAs for the same are innumerable.

BhaktyA paramayA vApi prapatyA VA mahamune
Prapyoham nAnyatha prApya: mama kainkaryalipsubhi:||

Sri RamAnujA has expounded Bhakthi yOgA in his Sri Bhashyam, GithA Bhashyam and VEdArtha SangrahA and Prapatthi in his great GadhyAs. He has emphasised the fact that Bhakthi yOgA cannot be  actualised without  Prapatthi. Sri RamAnujA has synthesized the philosophy of SAdhanA in the light of the scriptures, the  priceless  traditions of the past and the mystic wisdom of the God-intoxicated AzhwArs.

A  number  of  masters  that followed Sri RamAnujA dealt with this doctrine of Prapatthi differently and there was a need to  examine them  and  consolidate  them  in a systematised manner. This great task was achieved by Swami vEdhAntha Desikan in  his  magnum  opus Srimad   Rahasya   traya  sAram  written  in  manipravALam.  Swami Desikan's Rahasya-traya-saram has stood as  an  authority  on  the religion  of  SaraNAgathi.  Swami  Desikan  deals exclusively with SaraNAgathi in a  number  of  his  stotrAs  also,  such  as  NyAsa Dasakam,  SaraNAgathi  DeepikA,  adaikalap patthu, a prabandham in Tamil, deals with  this  doctrine.  More  than  all  these,  Swami Desikan  wrote  a  work  in  Sanskrit, namely, NikshEpa Raksha, in defence of Prapatthi.

NikshEpa Raksha is one of the  five  Raksha  granthas  written  by Swami  Desikan.  This treatise is written in defence of Prapatthi. This is meant for enlightening the followers of  Sri  RamAnujA  in the doctrine of Prapatthi. This is not for generating faith in the  followers  of other schools regarding this doctrine. This doctrineof  Prapatthi  is  extolled  as   "mAnyam   yathishwara   mahanasa sampradayam"  and  Swami Desikan explains the significance of this doctrine according to the teachings of ancient  masters  like  Sri Vishnuchitta, Sri Vatsya Varadacharya, Sri Atreya Sri RamAnujA and others.

Swami Desikan states the prima facie view that "Prapatthi is not a distinct  and  different means of MOkshA" - at the very outset and raised nine objections against Prapatthi as follows :

"swarUpa lakshana AnushTAna vidhya-drstEr-anishEdhata:
AikyA-dasaktEr-AkhyAtE: sampradAya-virOdhata: ||

The nine incompatibilities pointed out are : 1. The 'anupapatti or incompatibility regarding its essential nature of being  different from  Bhakthi. 2. the 'anupapatti' regarding 'akshaNA' definition. 3. AnushTAna anupapatti or the absence of its adoption for MOkshA, 4. the absence of any authority  enjoining  it.  5.  the  fact  of negation  of  any  means other than Bhakthi for gaining MOkshA. 6. the incompatibility of its non difference from Bhakthi  as  it  is only  an  accessory  to  Bhakthi.  7.  the  inability  to  perform Prapatthi.  8. it is not prominently known from the SastrAs and 9. it is contrary to tradition as it is not bequeathed by the line of teachers i.e, GuruparamparA

These Anupapatti's are described in detail one after the other  in the  former  portion  of  this treatise that forms the PUrvapaksha bhAgA.

In the latter part of this work these objections are  refuted  one after   the  other  in  the  same  order  and  the  conclusion  is established that Prapatthi is a distinct and valid means for Mukti and that it  is  a  sufficient  substitute  for  Bhakthi  yOgA  or UpAsanA.  It  is  a universal means that can be adopted by one and all for the  attainment  of  their  desired  object  inclusive  of MOkshA.

A  brief  summary of the objections and their refutations is given here under.

1.  Svarupa-anupapatti
Objection : Prapatthi is neither SiddharupA nor SAdhyarupA. If  it is  SiddharupA  it  cannot  be  enjoined to be performed. If it is SAdhyarupA, it will not be of the form of nyAnA, as it will be  of the form of an action through speech or body. It will be just like stuti  an accessory to Bhakthi yOgA -- vAkkAyarUpatvAt stutyAdivat jnAna Atma katvA-bhAvEna etc., This results in the abandonment  of the truth 'jnAnA dEva mOkshA:'

Answer : We admit that it is not "SiddharupA" and so the objection does  not  arise. It is sAdhyarupA, but we do not admit that it is vAchikAdi kriyAroopA. So there is no room for abandoning JnAnA  as the means to MOkshA. SaraNAgathi is admitted as mAnasikA and it is sAstra  janya  jnAnAnadhika  vishayA. It is of the form of vidhEya jnAnA and this objection does not arise.

Objection : Is Prapatthi having any accessories or not? If you say it has, then it is opposed to your statement that it is a nirapEkshOpaya.
Answer : The elaborate KarmAs and others that are required for the three yOgAs such as BhakthiyOgA and others are  not  required  for Prapatthi  - This is what is meant by nirapEk shOpaya. It does not mean that Prapatthi  is  not  having  the  unique  and  particular accessories that are established by PramanAs.

Bhakthi yOgAAdi trayEti kartavyatAbhUta
Gurutara-karmAnair-alEkshya-mAtram hi atra vivakshitam||

Objection  :  Is  Sarvadharma parityAga a vidhi? or an anuvadA? It cannot be either.
Answer : It is not a vidhi. It  does  not  mean  that  one  should abandon all dharmAs. Dharma lOpa is not admissible for a prapanna.

SarvadharmA-sabdEna-pratuta-mOkshOpAyA-antarANam vivakshitatvAt|

It  means  that  one  gives  up  a desire to follow other means of liberation on account of his utter inability.

Prapadana-angabhUta-Akinchanya-puraskAra
ViruddhOpaya-antarAshA-praharaNamEva-atra tyAga iti na virodha:

Similar doubts that arise regarding the svarupa of  Prapatthi  are all  dispelled  according  to  the  authorities of jitante stotra, lakshmI tantram and ahirbudhnya samhitA|

The Svarupa-anupapatti is answered as follows :

Svanirbharatva-paryanta-rakshakaikArthya-bhAvanam|
Tyakta-rakshA-phala-swAmyam rakshasya-Atma-samarpaNam||

Prapadanamapi-atra     prArthanA pUrvakam     parasyai  dEvatAnyai
Pratyag-AtmarUpa-havishas-tyAga : ||

The svarupa of  Prapatthi,  its  accessories  and  the  nature  of Sarvadharma parityaga have been thus expounded by the great master in this work.


3. The Doctrine of SaraNAgathi - Part 1
S.M.Srinivasa Chari

The Importance of SaraNAgathi
****************************
The doctrine of SaraNAgathi constitutes the most important subject of Sri VaishNavA religion. The concept of SaraNAgathi in the sense of  seeking  God  or some other higher being as the sole refuge is universally accepted in all religions. All Other religions  except Sri  VaishNavA religion do not admit SaraNAgathi as a direct means (upAyA) to MOkshA or the liberation of the soul from  bondage.  In this  context,  the  Upanishads  mention  explicitly gn~AnA in the sense of intutive knowledge of Brahman or the vision of God is the direct means to attain the supreme goal (parama  -  purushArtham). Thus  says the TaittirIya Upanishad: "Brahmavid ApnOti param" (The knower of Brahman attains  Brahman).  The  SvEtasvatAra  Upanishad comments    more    specifically:    "Having    known   Him,   the Parama-Purushan, an  individual  transgresses  human  bondage  and there are no other means to attain Him. The Upanishads also enjoin nididhyAsanA, also known as UpAsanA, and Bhakthi YOgA or unceasing meditation  on  God  as the direct means for the attainment of the supreme goal. Thus says the BrahadAraNyaka Upanishad: "Verily, the Self (Brahman) is to be seen,to be heard,to be reflected on and to be meditated  upon  ".  The  terms  (seen,  heard,  reflected  on, meditated upon) are all synonymous as explained by Sri RamAnujA in his  Sri  BhAshyA. The Upanishads thus appear to teach that direct sAdhanA or means to attain God is UpAsanA or Bhakthi YOgA.

Is SaraNAgathi sanctioned by Scriptures ?
***************************************
Against  this  general  background  provided  by  the  Upanishadic teachings, the question arises whether SaraNAgathi also  known  as Prapatthi or total surrender of one self to God as the sole refuge could  serve  as the direct means for MOkshAm. Right from the time of AlvArs, all the VaishNava  AchAryAs  have  accepted  it  as  an alternative   direct  means  to  MOkshAm  (SAkshAth  mokshOpAyam). Questions have been raised as to the justification of  SaraNAgathi as  a  direct  means  to  MOkshA  from  the standpoint of VedAntha sUthrAs, since this practise appears to be  a  non-vedic  practise without  the  support of scriptural texts accepted by the orthodox tradition. The objection to SaraNAgathi  from  these  quarters  is that it is a contentional dogma accepted on faith only. This is an objection  raised  by  the  followers of other schools of VedAnthA need to be answered in order to understand  the  significance  and importance of SaraNAgathi as a direct means to MOkshA.This article is  devoted to address these issues raised by the other schools of VedAnthA.

What is Prapatthi ?
****************
Prapatthi is a Vedic doctrine which is fully sanctioned  not  only by   the   scriptural   texts  Sruti,  which  includes  VedAs  and Upanishads,  but  also  by  Smruthi  texts,  which   include   the IthihAsAs, PurANAs and the AgamAs. As will be explained later, the VaishNava  AchAryAs  have  advocated  Prapatthi  as an alternative means  for  MOkshA  intended  for  two  different  categories   of individuals   with   different   capacities   and   conditions  of eligibilities (adhikAri-bhEda).

Bhakthi and Prapatthi YOgAs
***************************
According to VisishtAdvaita VedAnthA, Bhakthi yOgA  and  Prapatthi yOgA  are  the  two  important  sAdhanAs (means) for achieving the Supreme  Spiritual  goal  (parama  -   purushArthA).   While   the Upanishads  have  laid more emphasis on UpAsanA, which is the same as Bhakthi yOgA, the VaishNavA  treatises  have  accorded  greater prominence  to  Prapatthi.  Both have been sanctioned by the Sruti and Smruti texts and they have been advocated as meeting the needs of distinctly different categories of  adhikAries  with  different capabilities  and  conditions  of  eligibility.  Bhakthi YOgA is a rigorous sAdhanA and  is  thus  restricted  to  certain  class  of individuals.On  the  other  hand,  Prapatthi  is recommended as an easier to practise path intended for all without any  restrictions of  caste,  creed  and  status of individuals.In view of this, the VaishNava AchAryAs right from the time  of  NAthamuni  have  given preference  to  Prapatthi  and advocated it as the easier means to MOkshA.  Prapatthi  has,   therefore   assumed   significance   in VaishNavism.

Meaning of the term Prapatthi
*****************************
The  term  Prapatthi  is  derived from the root words Pra-Pad; Pad means to move on and Pra  implies  in  the  best  manner.  In  the context of the UpAya, the term implies total self-surrender to God as the sole refuge. A more appropriate Sanskrit term for Prapatthi is  Athma-nikshEpA  or  BharAnyAsA, that is to place the burden of protection of the Self in the care of the God.It is also known  as SaraNAgathi  or  seeking  God  as the sole refuge.We shall explain later the nature of Prapatthi, its various components, the  method of  observance and its other important features.For now , we shall focus on how this doctrine is rooted in the VedAs, Upanishads  and the post-Vedic treatises.

Antiquity of the Doctrine
**************************
Prapatthi  as a doctrine is a very ancient one with its deep roots in the vEdAs.  There  are  numerous  statements  in  the  Rg  vEdA referring  to  the  basic principle of SaraNAgathi., viz., that an individual pleading his inability  to  achieve  a  desired  object seeks  with  fervent  prayer the help of a divine power. The Vedic seers were fully conscious of the fact that none  other  than  the Divine  Being  is  capable  of  protecting  man  from the ocean of bondage (na hi tvadanyah puruhUta kasccana: Rg vedam  VIII.66.13). God  is  regarded  as a dear friend and near relative of all human beings (tvam jAmir janAnAm agnE mithrO asi priyah, sakhA sakhibhya Idyah..Rg Vedam I.75.4). He is compared to the non-leaky boat that can safely take persons from one shore to the other,  through  the turbulent  waters  of  life  (dhaivIm  nAvam  svaraithrAm anAgasam asravanthIm a ruhEma svastayE : Rg Vedam X.63.10). The Vedic seers have, therefore, sought in all their prayers the grace of God  for achieving their desired objectives.

We  shall  cite  one  important hymn of the Rg VedA, which is also reiterated in the IsAvAsyOpanishad that contains the reference  to SaraNAgathi.  This  hymn  addressed  to  Agni  reads:  "agnE  naya supathArAye     asmAn     visvAni     deva     vayunAni    vidvAn; yuyodhy-asmaj-jhurANameno bhUishtAm te nama  ukthim  vidhema"  (Rg Vedam:  I.189.1).  This  rk  means:  "O  Agni!  lead  us along the auspicious path to prosperity, O God, who  knowest  the  means  of attainment,  remove  all the obstacles coming in our way; we shall offer  unto  Thee  salutation  with  the  expression  of   namah". According to the intrepretation of Swami Desikan, Agni in the hymn refers  to  the  Supreme  Being  as  its  antharAthmA and the word "namah" signifies the act of self-surrender to God.  Another  hymn states  explicitly  that  the  person,  who offers prayer with the expression of "namah" (implying self-surrender) is to be  regarded as  one,  who  has  performed  a good sacrifice (sOdhvarah) almost equal to the formal sacrifice done  in  the  consecrated  fire  by offering  the  faggots  (samith)  along with the recitation of the mantrAs (yah samidha ya Ahuti yo  vedena  dadAsa  marto  agnayE;yo namasA  svadhvarah..Rg Vedam VIII.19.5). The interpretaion of this hymn in favor of self-surrender (Athma-nyAsa)  is  upheld  by  the Ahirbhudhnya SamhitA XXXVII.37 (samit sAdhanAkAdinAm)

The Upanishads have given expression in clearer terms to Prapatthi as  an upAyam for MOkshA.Thus, the SvEtAsvatara Upanishad says: "I as an aspirant of MOkshA seek refuge in that  effulgent  God,  who crates  BrahmA first and who verily delivers to him the VedAs, etc (yO brahmaNAnam vidadhAti pUrvam-- --  mumukshur-vai  saraNam-aham prapdhyE)".   The  Taittiriya  NArayaNa  Upanishad  extolls  nyAsA (Prapatthi) and enjoins that the  Self  is  to  be  surrenderd  to Brahman  with  the  praNava  manthram  (tasmAn-nyAsamEshAm tapasAm Atiritam-Ahuh....brahmaNE tvA mahasa Om-iti-AtmAnam yunjita: TN Up -147.8). The Kathavalli Sruthi, which is not extant but frequently referred to by  Swami  Desikan  and  other  VaishNavite  AchAryAs, contains  the  rahaya  manthram known as dhvayam, which enunciates the essence of SaraNAgathi. Thus, there is full Vedic support  for the doctrine of SaraNAgathi.


4. Sri BhIshma  Sthuthi - Part 3/3
From the Commentaries of Sri Purisai KrishnamAchAriar, translated by Sri V. Sadagopan

SlOkam 7:
*********
Vijaya-ratha-kuDumBha Attha-thOthrE
dhrutha hayarasmini tacchriyE-IkshaNeeyE
Bhagavathi rathi: asthu mE mumUrshO:
yamiha nireekshya hathA gathA: sarUpam

(Meaning):  At  the last moments of my life, May my mind be rooted in that BhagavAn, who vowed that the  chariot  of  ArjunA  is  the family  to  be  protected by Him soundly, who held the whip in His divine hands to drive the horses and Who stole the hearts of  all! May  adiyEn  be  blessed to see that beautiful sight of Him as Sri ParthasArathi! It is indeed a fact that all those, who lost  their lives  in  that battle field attained mOkshAm because they had the good fortune to see the Lord with their own eyes.

(Comments): Dharma SAsthram declares that one should  protect  his family  at  all  costs, even if some of those acts are not allowed normally.  Lord  ParthasArathi  seemed  to  have  observed   those injunctions  of Dharma SAsthram, when He abandoned His vow (not to take weapon in the battle between the PANdavAs and the  KauravAs). His  intent  was  to  save  the  Vijaya-ratha KuDumbam. Our Lord's sankalpam was to decrease the bhAram (the  burden)  of  the  Earth (BhU  BhAram).  Insignificant  ones  like  us are not qualified to analyse His motives for  breaking  His  vow.  BhagavAn  has  Yogic powers beyond description. BhIshmA was one, who secured MOkshAm by the  blessings  of  Dhivya  darsanam  of  the Lord during his last moments and his statements are adequate for us to follow.

SlOkam 8:
*********
lalitha gathi vilAsa valguhAsa-
praNaya nirIkshaNa-kalpithOrumAna:
krutham-anukruthavathya unmadhAndhA:
prakruthimagan kila yasya gOpavadhva:

(Meaning): There is no surprise in the warriors  achieving  mukthi by   following   Kshathriya   dharmam.   Even  the  Gopis  withoutsophisticated knowledge achieved Mukthi by enjoying the leelAs  of the Lord. Gopis became the objects of the affection and respect of the Lord and they participated and reflected on the deeds of their Lord  and  attained  MOkshAm.  They  became  fortunate through the observance of the beautiful gait of  the  Lord,  charming  playful activities,  bewitching smile, merciful glances and became objects of His affection and  attained  the  suprme  anugraham  of  MOkshA Siddhi.

SlOkam 9:
*********
munigaNa-nrupavarya-sankulEntha:
sadhasi yudhishtra rAjasooya yEshAm
arhaNam-upapEdha IkshaNiyO
mama dhrusi gOchara yEsha AvirAthmA

(Meaning):  Those assembled in YudhishtrA's rAjasooya yAgam -- the ghOshti of sages, well  known  kings  -  praised  the  unmatchable beauty,  the  most  merciful glances of the Lord and offered their tributes.That Lord, who received all those salutations is standing in front of me and blessing me with  His  darsana  soubhAgyam.  My blessings have no match and are immeasurable.

SlOkam 10:
**********
tam-imamam-ajam sarIra-bhAjAm
hrudhi hrudhi dhishtitham-Athma-kalpithAnAm
prathidhrisam iva naikadhArkam yEkam
samadhigathOsmi vidhUtha-bhEda-mOha:

(Meaning): I have now understood that the primordial Lord (without any  birth)  shines  in  the hearts of every one of His creations. Knowing this supreme truth, my ignorance has been removed now. The Sun in the firmament is Only One and yet is  seen  by  every  eye. Even  though there are multitudes of eyes that experience the Sun, that Sun which is being seen has no differences. The same  Sun  is seen  as reflections in the waters stored in limitless vessels and yet has no variations. Just like that, the ParamAthmA  experienced by countless yOgis in their hearts is one and the same. I have now realized this supreme truth and have become fulfilled.

(Comments):  Thus  the  grand sire of BhArathA clan eulogized Lord KrishNA in the battle field and surrendered his mind,  speech  and indriyAs  at  the holy feet of the Lord. Due to the command of the Lord, there was total silence at that time of surrender. The Athma JyOthi of BhIshmA, the great devotee  of  the  Lord,  reached  the sacred feet of the Lord.

Srimath BhAgavatham, First Canto, Ninth Sargam : 33-42


5. What is in this week ?

 May 29 - ekAdasi vratham
May 31 - Sri Ahobila muth 39th jeer Sri parAngusa yatheendra  maha
               Swami  Desikann  thiru  nakshatthiram,  agni nakshatthira nivruthi
Jun 02 - Sri  thiruk  kOshtiyoor  nambi  thiru  nakshatthiram,
             bodhAnaya amAvAsyai
Jun 03 - Sri poundrika puram Andavan, Sri mannAr kOil Andavan  Sri
             Ranganatha   maha  Swami  Desikann  thiru  nakshatthiram,
             amavAsyai thithi
Jun 04 - Sri nAlu kavip perumAL nallAn  thiru  nakshatthiram.  Sri
             perumputhur Sri udayavar satha kalasa snapanam
Jun 05 - thrutheeyai, punarpoosam, vrushabam Subha muhoorttham
Jun 07 - Sri SingaperumAL kOil garuda sEvai
Jun 09 - Sri   AzhwAr   thiru nagari   nava  thiruppathi  and  Sri
             viNNARRangarai Sri lakshmi samEtha Sri neelamEga  perumAL
             garuda sEvai
Jun 11 - Sri dasami, hastham, mithunam subha muhoorttham
Jun 12 - ekAdasi vratham
Jun 13 - Sri periya thiru malai nambi thiru nakshatthiram
Jun 14 - Sri  nammAzwAr  thiru nakshatthiram (already moved to May
             due as explained  in  Sri  Nrusimhapriya),  Sri  thiruvAy
             mozhi  pillAi thiru nakshatthiram, Thiruch chithra koodam
             (Chidambaram) garuda  sEvai,  Mysore  Sri  Rangarajapuram
             Sriranganatha vENu gOpalaswami thiruth thEr
Jun 15 - thiru allik kEni Sri theLLiya singaperumAL garuda sEvai
Jun 16 - Sri mannArkudi Sri rAjagOpalaswami theppam
Jun 19 - Sri kAnchipuram Sri jyEshtAbishEkam
Jun 20 - sravana vratham
Jun 28 - ekAdasi vratham, Sri Koorma Jayanthi
              JEshtAbhishEkam for Sri Ranganathan and Sri ArAamuthan also  takes
              place in this month.