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 Sri Madhavakannan Swamigal postings on different topics is so soul stirring
we use to admire his depth of knowledge,fluency in his expressions and
authenticity .
We have been following his postings on Srininvasa Vaibhavam and in his last
postings he dwells on Supraphadam which is recited  before the Lord  daily
except  Danur Masam.I am sure his omission of not mentioning about Swami
ManavalaMamuni ,creation of Ashtathiggajangal by him and the composition of
Suprapadham by Swami Annangrachariar  one of the Ashtathiggajaggal ,is
unintentional.A mention about these great Acharyas would have definitely
enhanced the authenticity and would have given credence to his postings.
Jaya Sriman Narayana
Sri Mudaliyandan Swamy sishya sampath
----- Original Message -----
From: <ramanuja@xxxxxxxxxxxxxxx>
To: <ramanuja@xxxxxxxxxxxxxxx>
Sent: Friday, April 01, 2005 10:40 PM
Subject: [ramanuja] Digest Number 1030



There are 9 messages in this issue.

Topics in this digest:

      1. minds of women
           From: "M.G.Vasudevan" <mgv@xxxxxxxxxx>
      2. Sri Srinivasa Vaibhavam- Great BhAgawathOtthamAs' / Achaarya
purushas' enjoyment of Tirumala
           From: Madhavakkannan V <srivaishnavan@xxxxxxxxx>
      3. Significance of Sandhyavandanam
           From: "padmasowrirajan" <padmasowrirajan@xxxxxxxxxxx>
      4. Re: Sri Vishnuchitta kulanandana kalpavalli (Part-46)
           From: "Sumithra Varadarajan" <sumivaradan@xxxxxxxxx>
      5. nAnmugan thiruvandhAdhi-43
           From: "Sumithra Varadarajan" <sumivaradan@xxxxxxxxx>
      6. our position on sri ananda teertha's dvaitha
           From: "vinod" <winode_sv@xxxxxxxxxxx>
      7. Sri Srinivasa Vaibhavam- Daya sathakam and Venkatesa Suprabhatham
           From: Madhavakkannan V <srivaishnavan@xxxxxxxxx>
      8. KRIPAMATHRA PRASANNACHARYAR -TIRU NAMA VAIBAVAM VYSAM 2
           From: "vasu_sampath" <vasu_sampath@xxxxxxxxx>
      9. Re: Significance of Sandhyavandanam
           From: Varadachari Ananthanpillai <varkal@xxxxxxxxx>


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Message: 1
   Date: Wed, 30 Mar 2005 10:20:10 +0530
   From: "M.G.Vasudevan" <mgv@xxxxxxxxxx>
Subject: minds of women


Dear srivaishNava perunthagaiyeer,

It is generally said the moon is the beautiful one and thus becomes the
object of comparison for the faces of beautiful ladies. Generally males are
not compared having moon like faces. But if a male member is addressed
'chandhra vadhanan' how do you react to that description?

Though 'raama:' is born in soorya kulam he is addressed by sage naaradha as
'vishNunaa sadhrusO veeryE sOmavath priya dharsana' [vaalmeeki -
baala-1-18] - 'like the moon he is attractive to look at' while he talks
about raama to vaalmeeki, when sage vaalmeeki asked who is such a person in
the world having 16 special characteristics. This is in the very first
sargam of vaalmeeki raamaayaNam.

But if his teeth is protruding like a 'boar' - varaaha - the giant pig and
those teeth carried the earth on it, then also can he be called chandra
vadhana and having a beautiful faced one? For we all know pig is a dirty and
ugly animal.  Let it be a small pig or a giant boar. Ugly is ugly. But that
lady boodhEvi liked this varaaha roopam and married him in the divya
kshEthram of thiruvidaventhai near mahabalipuram, the 'nithya kalyana
kshEthram' - a marriage daily all the 365 days of a year [moolavar is
boovaraahan, uthsavar nithya kalyaaNar].

See here the krithi of saint thyaagaraaja combing the 'chandhra vadhanan
raaman and boar roopa lord varaahan.

raagam: kalyaaNa vasantam  mELa kartha 21 - keeravaaNi janya
taaLam: roopakam
Composer: Tyaagaraaja
Language: Telugu

Pallavi:
kanulu thaakani parakaanthala manasetulO raama

Meaning:
Oh raama! How are the minds of the women, which cannot be touched by eyes?

Anupallavi:
nanabONulapai nEramana nOrEmi raama

Meaning: Why the mouth is so bad, on so many ladies?

charaNam 1:
ghOra bhoopathini joochi dhaarukaaraNya sathulu
mEra meeri bhuvini apadhooru galga jEsirE

Meaning: The ladies of dhaarukaa forest have violated their code of conduct
and earned bad name, as they saw the fierce king.

charaNam 2:
mana mOhana aanandha madha chakOra nayana
kundharadhana chandhra vadhana sundharaanga thyaagaraaja vinutha

meaning: Oh Lord! Who attracts the mind and brings happiness, Who has got
eyes like the intoxicated chakOra bird, the big boar roopa having protruding
teeth, the moon-faced beautiful Lord praised by thyaagaraaja!

Dear bhakthaas, there are certain 'points' which have to be raised in detail
in this krithi.
1. First of all - raaman is 'Eka pathni vrathan' and he sees and knows only
one lady, seethaa, his wife, the beauty personification. He has not even
'looked at' any other women [exception soorpanaka who has been defaced - may
be as a sort of punishment for raama was forced by her to look at her. For
forcing a person who is not willing to look at other ladies, this is
punishment meted out].
When he has not touched other ladies by even by the eyesight, how can, such
a raama, be questioned to give his viewpoints about their minds. May be a
major point for initiating a full-fledged debate - in the starting line
itself - in the pallavi line itself of the krithi ?

2. Second point - raama never talks ill about others. He appreciates only
the good points in them and forgets the bad points or does not care about
bad points. In that case, how can we expect raama to give an opinion on
others - that too about ladies - whom he even do not 'touch' by eyesight.

3. Third point is a sort of allegation about some 'ladies' to raama. This
episode of some ladies getting enchanted by a king in the dhaaruka forest
and going behind that person - who happened to be a king of that area. Why
the author of the krithi should inform raama about this? How can he expect
raama to comment or give a point on this?

4. Fourth point is a description about the beauty of raamaa - and
thyaagaraaja praises or describes or says - thyaagaraaja vinutha - Is it a
sort of appeasement of raama, for the poet has raised irrelevant points or
questions to raama? Then to describe him as "Who attracts the mind and
brings happiness", "Who has got eyes like the intoxicated chakOra bird",
"the big boar roopa having protruding teeth", "the moon-faced beautiful
Lord" - a combination of contrasting features - chandra vadhana on one side
and a ugly boar having protruding teeth on the other.

Thus this krithi appears to be full of contradictions or missed points? Is
it correct? Will such a raama bhaktha do that.
 Dhasan
 Vasudevan m.g.






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Message: 2
   Date: Tue, 29 Mar 2005 18:42:26 -0800 (PST)
   From: Madhavakkannan V <srivaishnavan@xxxxxxxxx>
Subject: Sri Srinivasa Vaibhavam- Great BhAgawathOtthamAs' / Achaarya
purushas' enjoyment of Tirumala


SrI:
SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas,
Continuing on the glory of Tirumala Sri Srinivasa
perumAL:

The Lord of the seven hills has inspired the divine
Azhwars and the great upasakas of Karnatic music to
offer their soul-stirring music as nada naivedyam to
Him.

The poet-musician, Talapaakam Annamacharya has
composed countless adhyadmika , sringara and upachara
krithis on the Lord. He is considered the amsam of the
sword of the Lord Srinivasa celebrated as Nandakam .
He was a sishya of Sri Adivan Satakopa
yathi , the founding jeeyar of Ahobila Matam  . In one
of his moving krithis in praise of the Lord's most
sacred  feet ,  " Brahma Kadigina padamu " ,
Annamacharya declared : " These are the feet washed by
Brahma  during Trivikramavatharam in Satya Lokam .
They are verily Brahman , the immortal and universal
truth . These feet fulfilling the heart-felt
desires of parama yogins prove that Thiruvenkatam is
parama padam (Sri Vaikuntam ) " .

Among the other great Karnatic musicians , Purandara
Dasa , Saint Thyagaraja and Muthuswami Dikshithar and
others of recent times have offeredd their musical
salutations . Purandara Dasa visited Thiruvenkatam
often and has considered himself blessed to have the
darsanam of the Lord here . One time , he accompanied
Sarasvathi Devi and had the good fortune to see the
Lord breakHis archa samadhi and dance to the Veena
music of the Goddessof learning . He broke forth in a
song set in Thodi ragam this way :
" Ninna Nodi Dhanya Nadeno Hey Srinivasa ! I am truly
blessed now to have seen You . O Garuda Vahana ! O
Lakshmi Kantha ! O friend of Pandavas ! Please save me
, the sinner , who has wandered from place to place
enjoying transient worldly plesures " .

Saint Thyagaraja climbed up these hills and prayed to
the Lord for the removal of the screen of arrogance
and delusion  that stood between him and the
obtainment of the blessings of the four purusharthas,
Dharma , Artha , Kama and Moksha . In this Gowlipanthu
raga krithi , the bard pleaded with the Lord to remove
the veil that blinded him from the blessings of
Moksham . In another song set in Madhyamavathi ragam ,
Saint Thyagaraja declared that one needs
millions of eyes to take in the full beauty of Lord
Venkatesa .

Mutthuswami Deekshithar , a contemprary of Saint
Thyagaraja ,gave us the moving Varali raga krithi,
Seshachala Nayakam bhajeham  .

Acharya Ramanuja 's service to the Lord of Seven
Hills:

Lord Srinivasan of Thrumalai was always in the heart
of this great Acharya , who spent many years with his
uncle,Thirmalai Nambi to learn the esoteric meanings
of Srimadh Ramayanam at this divya desam . He
installed the icons of Rama , Sita , Lakshmana and
Sugriva next to the processional deity (Sri Malayappa
Swami ) in the sanctum sanctorium of the Lord . The
beauty of Sri Rama in tribhanga pose is overwhelming.

In his magnum opus , Sri Bhashyam , Acharya Ramanuja
says : " May my knowledge assume the form of loving
devotion to Lord Srinivasa , who is the supreme
Brahman and who is the shining crown of the Vedas. He
takes the form of Upanishads and engages in the tasks
of creation , sustenance and destruction . He has
taken upon Himself the supreme vow (Deekshaa) of
protecting whoever that seeks His refuge as
Saranagatha " .

Acharya Vedantha Desikan 's tribute to the Dayalu of
Thirumalai

Sri Vedantha Desikan ( AD 1268-1369) is an illustrious
Acharya ,who intrepreted Sri Bhagavad Ramanuja
Siddhantham . He eulogized the Kalyana Guna of the
Lord celebrated as His Daya (mercy/Compassion )
through one hundred verses in his poem known as Daya
Satakam . Swami Desikan says that the most important
Guna of the Lord Srinivasa is His Daya . In this poem
, the concept of one's surrender (saranagathi )
to the Lord and the Lord's Daya  stand out as hte two
overarching  themes.

In Daya Satkam , every set of ten slokas reveals a
particular meaning associated with the divine
attributes of Sri Venkatesa that blossom as His Daya .
These ten divine attributes are :

(1) His power  to bless us with Moksha or release from
the cycles of Births and Deaths
(2) His ability to carry out whatever he wills
(3) His power to destroy  the enemies of those , who
surrender unto Him
(4) His role as the means (upaya) for attaining all
significant goals
(5) Being the fruit (palam ) of all earnest endeavours

(6) Being attainable without fail through the
Saranagathi route
(7) Helping the lowest and the highest with equal
haste , when they surrender to Him with sincerity
(8) Standing as the tower of strength on the top
of Venkatam hills to bless us as Kali Yuga Varadan (9)
Incarnating as Rama and Krishna to come into easy
reach of His devotees
and (10) Offering His Moksha Samrajyam right here on
this universe of His .

The Vaibhavam of Thiruvekatamudayan

Many Azhwars , kings , nadhopasakas and common folk
have worshipped Lord Srinivasan of Sapta Giri from
times immemorial and have been blessed with Moksham .

The Mahima of the Lord of Seven Hills is vast and is
beyond  words. The unique status of those blessed to
have His darsanam at Thirumalai is hinted by
Kulasekhara Azhwar in one of the verses of his poem ,
Mukunda Mala : " For him , who had the darsana
sowbhagyam of  Mukunda Srinivasan , this wide earth is
a small speck , the rolling oceans a water drop , the
raging fires a mere spark , the shoreless
winds a mere breath , the vast sky a pin hole. O Lord!
May Your unbounded Majesty excel ! " .

[The above is written by Sri Sadagopan swamin of New
york and thanks to him for making use of his great
write up as part of our introduction and avathArikai]

Sri Muralidhar Rangaswami Swamin shares his anubhavam
in his private response in appreciation:

[Thanks a lot for sharing your superb posting on the
Sharanagati Gadyam of Bhashyakarar. The connection to
Lord Srinivasa of Tirumalai was extremely special. As
Swamin is aware, the very mention of adiyen's kula
daivam touches his heart. The Seven Hills themselves
are sacred on account of the fact that the 7 Khandams
of the Vedam transformed themselves into Seven Hills
to respectfull bear the Lotus Feet of Lord Srinivasa.
This is a most poignant illustration of the fact that
the Vedam itself speaks as "Behold the glorious Lord
that is the subject of my tribute!" On account of this
fact, Sri Bhashyakarar refused to ascend the Hill at
first and later did so per instruction from his
maternal uncle Thirumalai Nambhi. Adiyen heartily
welcomes your kaimkaryam of enjoying the Lord of Seven
Hills through the delectable Pasurams of the Azhwars.
]

We would elaborate the anubhavam of AzhwArs vis-a-vis
the Daya sathakam and enjoy them in this series

SrI PadmaavathI samEtha Sri Srinivasa ParabrahmaNE
Namah:
Acharyan ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan



__________________________________
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Message: 3
   Date: Wed, 30 Mar 2005 10:47:38 -0000
   From: "padmasowrirajan" <padmasowrirajan@xxxxxxxxxxx>
Subject: Significance of Sandhyavandanam




 Om Namo Bhagavathe Vasudevaya Namaha:

 Could anyone please tell about the significance of Sandhya
Vandhanam?  And what if one Brahman does not perform his
Nithyanushtana Karma's?









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Message: 4
   Date: Wed, 30 Mar 2005 17:05:56 +0530
   From: "Sumithra Varadarajan" <sumivaradan@xxxxxxxxx>
Subject: Re: Sri Vishnuchitta kulanandana kalpavalli (Part-46)

Dear Sri Padmanabhan swamy,

Adiyen surely knows that this question has been asked by you knowing the
answer very well but for the sake of "bhOdhayantha parasparam".  Sure it is
interesting to enjoy the vyakhyanams of our poorvacharyas by discussing the
known facts.  Infact, the discussions between great scholars have created
immense knowledge treasures to the following generations.  But here since
adiyen is no where equal to your knowledge about our sampradaya vishayams
adiyen takes this as a test for the lessons adiyen has learnt through these
series of postings.

" Aga, eththAl vishayAntara prAvaNyam, paramapada prEmam, bhagavat sowndarya
prAvaNyam, svabhOkthruthvAbhisanthi  Agiya evaRRai neeyE mARRi,
GovindanAgira vun vishayaththil, vunakkAgavE seiyyappadum kainkaryaththai
enrum koduththarula vEndum endru prApyaprArthanam seidArgalAyiRRu"
(Thiruppavai vyakhyanam- 'sudarsanam' stApakar k.SrinivAsa Iyengar swamy)

[ so by this (indicates "maRRai nam kAmangal mARRu"), andal does a prayer
for attaining the prApyam  "Remove my passion towards lowkika pleasures,
attraction towards paramapadam/paramapadhanAthan, attraction towards the
mesmerising lord's beauty, enjoyment arising due to the kainkaryam done to
the lord which should be done for his pleasure alone and bless me with the
kainkaryam done to you Oh! govinda for your sake, for your pleasure alone
for ever "]

Hope this answers your question.

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam
Adiyen ramanuja dAsee
Sumithra Varadarajan




  ----- Original Message -----
  From: Padmanabhan
  To: ramanuja
  Sent: Friday, March 25, 2005 9:32 PM
  Subject: Re: [ramanuja] Sri Vishnuchitta kulanandana kalpavalli (Part-46)


  Dear SumithrAjE,

  maRRai nam-kAmangaL mARRu-
  Is it just the attraction towards the Lord that is being sought to be
removed by Sri AnDAL or a request for removing the self-attachment in the
upEyam stage?



  dAsan
  vanamamalai padmanabhan


    ----- Original Message -----
    From: Sumithra Varadarajan
    To: vanamamalai@xxxxxxxxxxxxxxx ; ramanuja@xxxxxxxxxxxxxxx
    Cc: Oppiliappan@xxxxxxxxxxxxxxx
    Sent: Tuesday, March 22, 2005 4:50 PM
    Subject: [ramanuja] Sri Vishnuchitta kulanandana kalpavalli (Part-46)


    Sri Parthasarathi thunai

    Srimathe ramanujaya Namaha

    Srimad Vara Vara MunayE namaha

    Sri Vanachala mahA munayE namaha



    Swamy Nammazhvar, prappanna jana koodastar getting vexed with this
samsara says, "erul tharu mA jnAlaththul eni piravi yAn vEndEn" (I don't
want to be born any more in this land of darkness).  But amazingly andal
says, "ettraikkum ezhezh piravikkum" She wants to take birth for many more
janmas.  To do what? "vuttrOmE yAvOm vunakkE yAm AtseivOm" The birth should
be along with krishna and with a close relationship with him to do all sorts
of kainkaryams under his divine feet.  Andal says, "I do not want to be born
even like bharata or sita who had to be separated from the lord for
sometime.  We should be like lakshmana who was always with the lord and
didn't wish for anything else other than the kainkaryam."  Sri Chakravarthi
thirumagan wanted to crown lakshmana as the prince but lakshmana refused.
Such should be the state of all Srivaishnavas that is why andal prays,
"maRRai nam kAmangal mARRu" Chatrugna got rid of the attraction towards even
rama for the sake of bhAgavata kainkaryam.  Similarly, andal wants emperuman
to remove even her passion towards emperuman's sowndaryam (beauty) for the
sake of doing kainkaryam.  This paasuram "ciRRam sirukAlE" was very close to
the hearts of all our poorvacharyas.  Andal's mastery is shown in flooding
this single paasuram with number of rahasyArthas.



    This paasuram is considered to be the explanation for the
thiruashtAkshari

    "nee.. govinda.vunakku" -Meaning of Akaram

    "vunakkE" Here the "kE" EkAram highlights the meaning of vukAram

    "nAm" makAram

    "vunthannOdu vuRROmE AvOm" Narayana padham

    "eRRaikkum ezh ezh piravikkum AtseivOm" Meaning of 'Aya'

    "maRRai nam kAmangal mARRu" "nama:"



    It is necessary for every Srivaishnavite to recite all the 30 paasurams
of thiruppavai daily else atleast the last two paasurams have to be recited
else atleast meditate on the state of our acharyas while they recited these
paasurams say our poorvacharyas (Sri Parasara bhattar).



     (To be continued)



    Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

    Adiyen ramanuja dAsee

    Sumithra Varadarajan































































































    azhwAr emberumAnAr jeeyAr thiruvadigalE saranam





  azhwAr emberumAnAr jeeyAr thiruvadigalE saranam



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Message: 5
   Date: Thu, 31 Mar 2005 13:06:02 +0530
   From: "Sumithra Varadarajan" <sumivaradan@xxxxxxxxx>
Subject: nAnmugan thiruvandhAdhi-43

Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha



Paasuram-34



"kurippenakku kOttiyur mEyAnai yEththa

 kurippenakku nanmai payakka-veruppanO

 vEnkataththu mEyAnai meivinai nOi eidhAmal

 thAnkadaththum thanmaiyAn thAl"



Oh! Azhveer you instructed us to remain immersed in the kalyana gunas of
emperuman without even wasting a second.  Have you ever been like that? In
this paasuram azhvar answers,"When emperuman with such great grace has
descended to this world as archAvatara and stays in many divya desams, can I
ever neglect him?"



(kurippenakku kOttiyur mEyAnai yEththa) My aim is to always worship that
lord who resides in thirukkottiyur for my sake.

(kOttiyur mEyAnai) Not being able to be separated from me emperuman left his
divine abode and now resides in thirukkottiyur.  "mEviyurai kOil" says swamy
nammazhvar (thiru 4-10-2)



(kurippenakku nanmai payakka) Is there anyone who doesn't wish/think about
his own welfare? Since I care for my welfare, I without a break worship that
lord.

If I look at the lord's greatness then it is apt for me to sing his praise.
If I look at my svaroopa then too it is correct only for me to keep on
singing his praise always.

(nanmai payakka) What is good for a jeevatma? Greatness arising due to
bhagavat samslEsham (union with the lord/bhagavan). That is why I am
worshiping the lord.



(veruppanO vEnkataththu mEyAnai) Will I show hatred towards that lord, who
for my sake left paramapadam and now has landed in thiruvenkatamalai?  Will
anyone ignore wealth in their path?



(mEyAnai meivinai nOi eidhAmal  thAnkadaththum thanmaiyAn thAl veruppanO)
Will I ever detest the divine feet that automatically overrides the diseases
that come to my body and the karmas that are the root cause of all problems?
Will I even forget a second?



It is either "mei nOi" or "meivinai nOi".  While we consider "meivinai nOi"
then it indicates the karmas that are the root cause behind sareera
sambhandam. "nOi" indicates the problems arising due to the karmas.

The very name "venkatavan" indicates that he is capable of over riding the
karmas.



The same meaning has been conveyed by Swamy nammazhvar in his paasuram
thiruvaimozhi 3-3-6 as

"vEnkatangal meimEl vinaimuRRavum

 thAngal thangatku nallanavE seivAr

 vEnkataththurai vArkku namavennalAm

 kadamai adhu sumandhArgatkE"



"enakku nanmai payakka" -----à"thangatku nallanavE seivAr"

"meivinai nOi eidhAmal thAnkadaththum"-----à "meimEl vinai muRRavum
vEnkatangal"



 (To Be Continued)



Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam



Adiyen ramanuja dAsee

Sumithra Varadarajan




















[This message contained attachments]



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Message: 6
   Date: Thu, 31 Mar 2005 12:24:10 -0000
   From: "vinod" <winode_sv@xxxxxxxxxxx>
Subject: our position on sri ananda teertha's dvaitha



Hari: Om

SrImathE rAmAnujAya nama:
SrI krishNa parabrahmaNE nama:
SrImAn nArAyaNa charaNau saraNam prapadyE

Dear devotees,

Even though Sri rAmAnuja AchArya has strongly rejected all other
interpretations of vEdAnta and firmly established Sri visishta
advaitha as the purport of vEdas, still there have been many new
schools of vaishNavAs  evolved after Emperumanar, most prominent
being dvaitha school. The dvaitins seem to be unhappy even with flaw-
less sri visishtAdvaitha, and often challenge neophytes like me with
their scriptural knowledge. Hence, I pray to the Sri VaishNava
community to provide me with scriptural basis for our interpretation
that after mOksha, we share the same ananda as that of the Lord.
Dwaitins also question our position on the equality of all souls
(they see tAratamya), for which I solicit references in sruti. I
also want to know the reason for sri vaishNavAs to reject the bimba-
pratibimba philosophy of Sri Ananda Teertha. This is a request to
protect myself from the onslaughts of aggressive opposers of
rAmAnuja darsanam. I also want from learned devotees, the prescribed
etiquette towards aggressive vaishNavAs(who oppose our position) of
other sAmpradAyAs.

Thank you very much.

DAsOham,
SrIperumbUdUru vEnkata vinOd.









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Message: 7
   Date: Wed, 30 Mar 2005 21:56:01 -0800 (PST)
   From: Madhavakkannan V <srivaishnavan@xxxxxxxxx>
Subject: Sri Srinivasa Vaibhavam- Daya sathakam and Venkatesa Suprabhatham


SrI:
SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas,
Continuing on the glory of Tirumala Sri Srinivasa
perumAL:

AchArya saarva bhouman - Swamy Nigamantha Mahadesikan
composed a wonderful 108 verses on the daya of Sri
Venkatesa. The sthOthra is a gigantic celebration of
the Lord's matchless and limitless Daya GuNam. Almost
every subsection of Daya sathakam echoes the mood of
celebration of Lord's AnukampA and KaruNA. This
stotram celebrates the auspicious Quality (Kalyana
Guna ) of Mercy (Dhayaa) of the Lord of
Thiruvenkatam. Of All the Kalyana Gunaas of
Venkataadhri Sekhara Vibhu. His Dhayaa is the most
important one for the uplift of the Chetanaas.
The concept of Prapatti and Thiruvenkatamudayaan's
Dhayaa to realize the fruits of that Prapatti is the
subject of Venkatanatha Kavi in this "Satakam".

Sri Sadagopan Swamin writes in his post on Daya
sathakam:- The structure of this stotram containing
108 slokas (one for each of the Divya Desa Archaa
Murthys of Sriman Narayana perhaps) is extraordinarily
impressive even by Swami Desikan's standards of poetic
excellence.

Our Acharya has used ten plus different meters to
compose the ten groups of slokas, each of which house
" ten" slokas.The numbers of slokas and their poetic
meters are as follows:

1. Slokaas 1-10 : Anushtup meter
2.Slokaas 11-20 : Aryaa meter
3.Slokaas 21-30 : Oupacchandhasikam
4.Slokaas 31-40 : Maalini
5.Slokaas 41-50 : Mandhaakraanthaa
6.Slokaas 51-60: Nathkutakam
7.Slokaas 61-70: SikariNi
8.Slokaas 71-80 : HariNi
9.Slokaas 81-90: Pruthvee
10.Slokaas 91-104: Vasantha Tilakaa
11. Slokaas 105& 106 : Maalini again
12.Slokaas 107& 108 : Sardhoola Vikriditham

In the tradition of Sri Ramadesikachariar, each set of
the ten slokaas have the essence of the ten Patthus of
Thiruvaimozhi of Nammazhwaar. According to this
tradition , every set of ten reveals a particular
meaning, which together covers the ananatha  KalyaaNa
GuNaas of the Lord of Thiruvenkatam. The ten meanings
associated with the ten sets of ten slokas have been
summarized by Srirama Desikaacchaar Swamy this way:

1.The Lord of Thiruvenkatam is the one , who can
give Mokshaanugraham .
2.He comprehends everything and He is capable of
carrying out  whatever He chooses to do.
3.He destroys the enemies of those, who surrender
unto Him and thereby seek His help.
4.He is the means for attaining ALL worthwhile goals.
5.He is the fruit of ALL  worthwhile  endeavours.
6.He can be reached easily  thru the glorious means
of Prapatti.
7.He will rush to the help of the lowest and the
highest
with same speed, when they appeal to Him sincerely for
help.
8.He is the Supreme principle standing on top of
Thiruvenkatam.
9.He is the one, who took the incarnations of Rama and
Krishna.
10.He is the one, who can offer the happiness
associated with Moksha  right here on this earth.

Swami Desikan goes on to describe in detail the
Anantha Kalyana Gunaas of Sriman Narayana in his
Taatparya RatnaavaLi and Dramidopanishad Saaram . He
is thus paying his  tribute to Nammazhwaar"s
Thiruvaimozhi in all of  these three works .We will
illustrate the ten essential meanings of Daya Satakam
in the subsequent sections as revealed by Srirama
Desikaacchaar Swamy in the tradition of
his Achaarya, Navaneetham Krishnamaacchaar Swamy of
Oppiliappan Koil.

In the very first sloka ,Swami Desikan states
precisely his goal in composing this Grantham
and  describes the object of his salutations  this
way:

PRAPATHYEH TAM GIRIM PRAAYA:
SRINIVAASAANUKAMPAYAA  I
IKSHUSAARA SRAVANTHYEVA
YANMOORTHYAA SARKARAAYITAM  II

Here he compares the Lord"s Dhayaa as
the sweet flowing river of Cane sugar juice,
which has solidified to become the mountain of
Thiruvenkatam. Swami States that he offers his
Prapatti to that  mountain , which has become the
embodiment of the Lord"s Dhayaa .

The first theme covered  by the  first ten
slokas revolves around the fact  that the
Lord of Thiruvenkatam (SravaNa Venkatesan )
is eminently suitable for worship and adoration.
The reason is that He is an ocean of Mercy (Dhayaa).
He serves as the treasure for those , who have no
riches to speak of . He is the field out of which
grows the four fruits of human life (Purushaarthams).
That concept of blemish-free mercy makes Him the
supreme object of contemplation and worship as
described below:

AKINCHANA NIDHIM SOOTHIMAPAVARGHA TRIVARGAYOH :
ANJANAADHRI ISWARA ABHISHTOWMI NIRANJANAAM

The above sloka is the last of the first group of ten.
 In earlier verses, Swami desikan offers his
salutations to Guru Paramparaa and Azhwaars. In the
beautiful second verse , he says:

vigaahe teertha bhauLaam seethaLAm guru Santathim I
Srinivasa Dhayaambhodhi pareevaha paramparaam II

The key words are: SeethaLAm Guru santathim
Srinivasa Dhayaambhodhi Pareevaha  Paramparaam
Vigaahe . He says that he immerses in the cool waters
of the flowing stream of Guru Parampara that
originated from the ocean of Mercy  known as
Srinivasa.

Thanks to Sri Sadagopan Swamin for granting permission
to enjoy here. There should be another series to enjoy
all verses of Daya sathakam [perhaps next year]

Let us now enjoy the popular Sriu Venkatesa
Suprabhatham [reference book: Balaji- Venkateswara-
Lord of Tirumala- Tirpuati- An introduction written by
Nanditha Krishna]

Special slokas have also been composed in celebration
of Lord Venkatesa. They are recited regularly every
day inside the temple and at home by the devotees.

Sri Venkatesa Suprabhatham- These are the verses for
invocations with which the daily aradhanas are begun
in Tirumalai. They are made up of four parts.

Suprabhatham- meaning good dawn to You; a prayer
awakening the Lord early in the morning. It is made up
of 29 verses, the first four addressed to Rama,
Govindha, and Shree Mahalakshmi. The next 24 verses
eulogize the Lord Srinivasa and address Him by various
names. The last stanza says that whomsoever recites it
everyday will get happiness, peace and the highest
state i.e. mOksha or eternal service at His Lotus
feet.

Stothram- or entreaty - made up of 11 verses, the
devotee prays for Lord Venkatesa's protection, saying
that he comes from far away to worship the Lord's
Lotus feet; his occasional visits and adoration may be
favoured with the same rewards as those received from
daily worship.

Prapatti: meaning- Saranagathi- this 16 verses prayer
to Lord Sri Sriniavasan starts with a salutation to
Sri Mahalakshmi who always resides in His divine
chest; and goes on to surrender at the feet of the
Lord. In the tenth verse, it refers to Rg vedic
description of Vishnu's Lotus feet as the most exalted
place of attainment, and in the 11th verse to the
Bhagawath Gita where the Lord as Parthasarathi showed
Arjuna, His Lotus Feet as the place for unconditional
and unreserved submission. The shloka makes the point
that Lord Venkateshwara will protect the devotee who
totally surrenders himself to the Lord.

Mangalaasaasanam: meaning a prayer for glory and all
auspiciousness, it promises that those who go to see
Lord Venkateshwara will desire to stand in his
presence forever and continuously gaze at His handsome
and attractive divine form.

Vinaa vEnkatEsaam na nAThO na nATha
Sadhaa vEnkatEshaam smaraami smaraami
harE vEnkatEsha prasiddha prasiddha
priyam vEnkatEsha prayaccha prayaccha

There is no Lord for me other than Lord Venkatesa
I [utter] think of Lord Venkatesa all the time
May Lord Venkatesa be happy with my prayers
May Lord Venkatsa be pleased to bless me forever

Let us begin to enjoy the nectarine AzhwAr's verses on
Thirumala now in next posts

SrI PadmaavathI samEtha Sri Srinivasa ParabrahmaNE
Namah:
Acharyan ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan



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Message: 8
   Date: Thu, 31 Mar 2005 16:14:03 -0000
   From: "vasu_sampath" <vasu_sampath@xxxxxxxxx>
Subject: KRIPAMATHRA PRASANNACHARYAR -TIRU NAMA VAIBAVAM VYSAM 2



Let us now enjoy the other similarities that we find  from the
Emperuman's Krishna Avataram and Emperumanr's Charitram.

3. "MAKKAL ARUVARAIKKALIDAI MODHA EZHANDAVALTAN VAYITRIL
CHIKKANA VANDU PRIANDU NINDRI" - (PeriaAlvar Thirumozhi 5-3-1)
Yasoda gave birth to many kids, it was not only Lord Krishna who was
born to her. It was only Krishna who lived for the good of the jiva
and as of the rest of them  the  world knows only about the birth
and death.  When Emperumanar descended t o this earth, many were
born at the same time,  yet no one was as glorious and powerful as
Ramanujar was.

Just as the world speaks about the greatness of Emperuman so also it
speaks about the greatness of Acarya Ramanujar -founder of
Visistaadvaita  Philosophy.

4. VASUDEVOVAHAM KRISHNAM GANUMATRODAKOU YAYOV"

When Vasudevar carried the infant Krishna to Thiruvaipadi, Yamuna
river dried itself upto the knee of Vasuvedevar and paved way to him.
Similarly after the birth of Sri Ramanujar, the samsara sagaram
(river of wordly bondage) also started to  evoparate.
Ramanujar by his grace released the Srivaishnavas from the river of
wordly bondage.  Periyalvar's Thirumozhi is worth quoting
here"PIRAVI ENNUM KADALUM VATTRI PERUM PADAMAKI NINDRADAL"

5. In the Krishna Avataram , the sowlabya sowsheelya gunam of
Lord is well depicted.  Emperuman inspite of his supremacy ,
expresses himself as one among the Yadavas (Cow-herd community).  He
not only showed his sowlabya guna to them but also extended it even
to the evil-doers.  For. Eg., he was friendly with Semali, who
misused his weapon -Tiruchakaram, however he was granted Moksham ,so
is the case of Sisubalan and other Asuras.

Emperumanar inspite of his supreme brilliance and greatness, mingled
with everybody so freely, this friendliness he showed even to the
Yadava Prakasar who tried to kill Emperumanar .  Emberumanar by his
auspicious qualities and Ansuhtanam defeated  the jealousy of
Yadavaprakasar


6. Vedanthacharyar in his `YADAVAPUDAYAM" describes the demon
women -Buthani as "Maya  "KAMSAPAYUKTHA KILA KAPI MAYA", she came to
kill  Lord  but was killed by him.  Maya is real poison , yet it
attracts us towards it and finally the Jiva gets lost into the
Maya.  However Emperumanar like Emperuman is beyond the clutches of
Maya and he conquered it by his auspicious qualities.

7. KALLA SAKADAM KALKAZHIYA KALOCHI         (Tiruppavai -6
song)  Lord Krishna by his lotus feet kicked the "SAGADASURAN".
Acarya Ramanujar has also done this `SAGADA BANGAM". "SAGADAM' means
one which carries us from one place to another.  From this world to
reach the other world there are many ways viz., heaven , hell etc.,
these are Kalla sagadam .

But, by the grace of Acarya and by holding his feet theses Sagada
Margam is destroyed and we attain the eternal abode of Lord .
Ramanujar's pair of feet leads us to the Archiradri Margam and
destroys the Sagada Margam.  SRI VISHNU LOKA MANI MANTAPA MARGA DAYE
RAMANUJO VIJAYATHE ETHIRAJA RAJAHA..



8. In the Krishna Avataram Emperuman destroyed the twin tree
(Twin Asuras) -Yamarujna.  There are many twin qualities which is
the cause for the wordly sufferings  viz. Ahankarar Mamakara, Joy
and sorrow, Kama Krodha, Punyam papam . It is only by the grace of
Acarya that the individual gets himself released from these twin
demons.

Emperumanar for the good of the jiva, had performed Saranagathi  to
Periya Perumal and Pirati and prayed for the salvation of all those
who are associated with him, thus  those who have surrendered unto
the feet of Acarya Ramanujar are sure to get themselves released
from wordly bondage.

9. "VAIYAM EZHUM KANDAL PILLAI VAYULE, VAYUL VAIYAGAM KANDA
MADA NALLAR..

Emperuman showed the seven world in his mouth to his mother Yasoda,
Emperumanar also has shown  to his devotees the seven sacred things
which are like the seven worlds , Smrithis, Sruthis, Ithihasa,
Puranas, Pancharatrangal,  Alvar's sri sukthis and Acaryas Sri
sukthis.

10. Vedanthacharyar in his YADVAPUDAYA KAVYAM" describes
the "Kalinga Nardanam by comparing it with the life of Sri Ramanujar.

The "Kalinga" serpent spitted venomous poison in the Yamuna river,
Lord Krishna  danced in its head and destroyed its Ahankaram.
The poisonous river became pure, by the sacred feet of Lord Krishna.

Just like the Kalinga, many evil-doers gave wrong interpretation to
Vedas and thus made it impure .  The Vedas stand in the place of
Yamnua River.  Emperumanar conquered these venomous people just as
Emperuman who  conquered the Kalinga,   venomous   serpent .

"THUYA PERU NEER YAMUNAI THURAIVANAI (Tiruppavai) .

Acarya Ramanujar gave correct interpretations to Vedas and it was
his efforts that the Vedas were made alive to speak the greatness of
Supreme Lord.

Kaligan wih its five heads spitted venomous poison, similarly the
preachers of  other religions gave wrong interpretation to Vedas in
five ways they are :
1. denying the presence of Supreme Bramman
2. There is god but he is learnt by Anumanan  that is by
perception and not by sastras.
3. Emperuman is accepted through sastras but he is described as
one without form and  qualities.
4. there is not one god but many gods.
5. The world is unreal.

These are five wrong preaching done by other School of Philosophy.
It was Ramanujar, who defended it and showed the right meaning of
Vedas.  Just like Emperuman danced in the head of Venemous kalinga
so did Emperumanar on the preaching of other School of Philosophy
and protected the Vedas from them.

NATTIYA NEESA SAMAYANGAL MANADANA  NARANNANAI KATTIA VEDAM
KALLIPUTRADHU, THENKURUGAI VALLAL VATAMILLA VAN TAMIL MARAI
VAZHNDADU MANNULAKIL ETIYASEELATHU  RAMANUSAN THAN IYALVUKANDE."
(Ramanuja
Nutrandadhi-54)



11. Emperuman Krishna killed the Asura Kesi,who came in the form
of a horse,  Upanishad quotes"INDIRIYANI HYANAHUHO." the sense
organs are called as horses in the Upanishad, our Emperumanar had
controlled the sense organs which are also termed as horses "KAMADHI
DOSHA HARAMA ATHMA PADASHRITANAM", "MADANKADANAIR NA KLICHYANTHE
YATHISWARASAM SRAYAHA".  As per the above verse, Emperumanar lived
by defeating the sense organs.

12. Kamsan sent two Asuras to kill Lord Krishna, one assumed the
form of Villa tree, ready to fall on Lord Krishna as soon as he
comes near it, and the other Asura took the form of a calf.
Emperuman threw the calf towards the Villa tree and thus by single
action killed the two Asuras.  Emperumanar conquered his opponents
with their own statements.  In Sri Bashyam ,Bashyakarar (Ramanujar)
established the Visistadvaita Philosophy  with the statements of the
opponents.  Thus while the other leaders mis -interrupted the Vedas,
Ramanujar defended it with their own statements.

13. It is well -known incident in Krishna Avataram whre in when
the cow-herd community(Yadavas)  people wished to express their
gratitude for their well being to Indra god of  devas, Lord
prevented them from doing so ,and requested them to show their
gratitude to the  mountain (Govardana Giri) which protected them
from natural calamities and to the cow which helps their livlihood.

Emperuman himself became the mountain and accepted their pooja, But
Indran was annoyed and showed his anger by way of torrential rain,
Lord Krishna protected the Yadavas  from it by holding the mountain
as umbrella for seven days .Emperuman prevented the yadavas from the
Devatantra bajanam( worhsipping lowlier gods than the Supreme Lord)
While protecting the Yadavas , Emperuman did not  punish the God
Indra instead showered his blemish less grace even on him.
Emperuman descended to this earth as Acaryan and shoered his
overwhelming unconditional grace to all "PITAKA VADAI PIRAN PIRAMA
GURVAI VANDHU." hence all the worship/ prayers are done only to
Acarya.  Sree Vachana Bushanam verse 305 - KUTTRAM SEIDAVARPAKKAL
PORAYUM, KRUPAYUM,SIRIPPUM, UGAPPUM UPAKARA SMRITHIYUM NADAKKA VENUM"

Ramanujar ,was so graceful that he extended his grace on all without
any discrimination, It is by his grace all his disciples are saved
from the torrential rain (Rain of wordly bondage)

Emperuman protected the Yadavas by lifting up the mountain for seven
days whereas Emperumanar  released the disciples from the world of
bondage for ever.


14. Lord Krishna , inorder to marry Nappinai Pirati killed the
seven bulls, Emperumanar delivered the Tirumantram to the chetanas
(Jivas) to kill the seven bulls -seven evil qualities  which
prevails in the individual they are - Kama krodah, Lobam, Moham,
Madam, Matsaryam, Asuyai.  These are the seven qualities which
destroys the man kind and is the cause for their wordly sufferings.

Emperumanar conveyed the greatness of Tirumantartham to those who
were desirous to get themselves released from worldly bondage

MUMUKSHAPADI 113 - ETTU EZHAYAI MUNDRU SARADAYIRUPPADORU MANGAL
SUTHRAM POLE TIRUMANTRARTHAM"

Emperumanar thus used this mangala sutram (Tirumantram) and ited it
over the Chetanas (got them united with the Tirumantram) which
helped them to get rid of the seven bulls( Evil qualities).

15.  Lord Krishna destroyed the two Asuras who came as wrestlers
like wise Acaryan also destroyed the two  evil qualities which is
cause for worldly sufferings ie., EGO & EGOT.  Alvar's
Pasuram `NEER NUMADHU ENDRU VER MUDAL MAYTHU"

Lord Krishna destroyed the Kovalayapeeda Yanai, similarly
Emperumanar also defeated the sense organs .  Poigai Alvar's
Pasuram `MADAKALIRAKIYA INDRIYATHIN DUSHTA TANMAYAI THOLAITHAVAR -
 `madakaliru anaithum seri tiriyamal senneeree."

15. Emperuman visited the house of Malakarar and accepted the
offerings of Malakarar .  Our Acaryan showed the eight forms of
worship to win the heart of Lord .

The eight forms of worship to be followed by a Sri Vaishnavan are.

· AHIMSA PRATAMAM PUSHPAM
· PUSHPAM INDRIYA NIGRAHAM
· SARVA BHUTA DAYA PUSHPAM
· KSHAMA PUSHPAM VISESHATAH
· GNYANAM PUSHPAM
· TAPAH PUSHPAM
· DYANAM PUSHPAM
· TADANCHA SATYAM  ASHTAVIDHA PUSHPAM
VISHNOHO PRITIKARAM BAVETH"

The Anushtanam of our Acaryan was as conveyed above and he wished
his followers to practice the same.

16. Emperuman (Lord Krishna) protected the Darma , killed the
Asuras like Kamsa and made the Pandavas win the battle.  Like wise
our Acaryan gave us the true knowledge i.e Artha Panchaka Gynanam
and showed us the path of salvation.

NYANAM KANINDHU NALANKONDU  NALL DORUM NAIPAVARUKKU  VANAM KODUPATHU
MADAVAN
VALVINAYEN  MANATHIL ENAM KADINTHA RAMANUSAN
TANNAI EITHINARKKU ATTANAM KODUPATHU
THAN TAGAVENNUM SARAN KODUTHE.." (Ramanuja Nutrandadhi -66)


This write-up is   a translation of Sri P.B. A. Swami's Vyasam  "SRI
RAMANUJAN TIRU NAMA VAIBAVAM".


Adiyen Sri Vaishnava Dasi

Vasumathi Sampathkumar









________________________________________________________________________
________________________________________________________________________

Message: 9
   Date: Thu, 31 Mar 2005 22:10:33 -0800 (PST)
   From: Varadachari Ananthanpillai <varkal@xxxxxxxxx>
Subject: Re: Significance of Sandhyavandanam

Shri Velukkudi swamy has given a discoursew on
sandyavandanam. Please refer to the CD. You will get
the answer.
--- padmasowrirajan <padmasowrirajan@xxxxxxxxxxx>
wrote:
>
>
>
>  Om Namo Bhagavathe Vasudevaya Namaha:
>
>  Could anyone please tell about the significance of
> Sandhya
> Vandhanam?  And what if one Brahman does not perform
> his
> Nithyanushtana Karma's?
>
>
>
>
>
>
>
>



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azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

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