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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Maadesikaya nama:

 

Glorious Gateways

 

Have you ever thought about Gates or Doors? This may appear to be a 
silly question?for, what is so significant about these? They are, 
after all, mere entrances and exits through which you pass, to get in 
to or out of homes or offices. What could possibly be remarkable 
about such openings? Such thoughts do run through your mind, when the 
subject is broached. However, deeper reflections, especially with the 
aid of the Scripture, reveal to you such a wealth of information 
about these innocuous gates and doors, that you are indeed surprised 
that so much should have been said about such humble objects.

 

This being the month of Margazhi and the season for entering the 
Paramapada Vaasal at temples, let us start with Tiruppavai and its 
several mentions about doors. `Manik kadavam taal tiravaai', plead 
the Gopis standing outside the house of a lazy girl, who cherishes 
her beauty sleep and prefers it to Bhagavat anubhavam. The residents 
of Gokulam are so rich (`seer malgum Aayppaadi') that the houses of 
even ordinary cowherds are adorned with doors studded with gems and 
precious stones?`Manik kadavam'. The brilliance of these gems is so 
blinding that those standing outside, who would normally have let 
themselves in through the doors, are unable to find the entrance and 
have to ask the sleepy occupant to come and open the entrance?
`Maanikkangalin oliyaale taal terigiradillai, neeye tiravaai 
engiraargal' Further, the entire palatial home is so gem-studded and 
effulgent, that the visitors are unable to identify exactly where the 
wall ends and where the door is inset. The house is a `Thoo mani 
maadam' and the door too a `Manik kadavam', making it difficult to 
identify the location of the latter. 

 

The words `Manik kadavam' can also be construed to mean doors adorned 
with bells. Even today, we find temple doors hung with bells, which 
emit sweet chimes whenever they are opened or closed. Additionally, 
devotees too ring these bells whenever they pass in or out of temple 
doors, perhaps marking their attendance and drawing the Lord's 
attention to their presence. One wonders whether the present day 
Calling Bells at house entrances have evolved from these belled doors!

 

If the houses of even ordinary Gopis are so brilliant and beautiful, 
need we say anything about the doors at the palace of Nandagopa, 
their Chieftain? His palatial residence too is adorned with beautiful 
doors, studded with the most precious of dazzling diamonds. The doors 
are further decorated with flags and festoons fluttering gaily in the 
wind?`Kodi tondrum torana vaayil'. Visitors to Nandagopa's residence 
pause for long at these doors, mesmerized by their magnificence and 
unable to proceed further. We are told that the doors at Nandagopa's 
palace monopolize visitors' attention, preventing them from going 
inside. And once they get over their obsession with these dazzling 
doors and manage to get in, then the infinitely greater attraction of 
Sri Krishna seated inside makes it impossible for them to tear 
themselves away even after any length of time. Thus, those who are 
outside find it difficult to get in due to the mesmerizing doors, 
while those who are inside are unable to get out, as kutty Kanna's 
beauty doesn't release them from its grip. 

 

It is interesting to note that Sri Tirumangai Mannan too comments 
about the compelling beauty of doors, which prevents people from 
proceeding beyond them, despite the knowledge of an infinitely 
greater treat awaiting them inside. The doors of Tirunarayur 
Emperuman's abode are so splendorous that it is with very great 
difficulty that Parakaala Naayaki tears herself away from them, to be 
greeted by the glorious sight of the Lord inside?`Ponniyalum maada 
kavaatam kadandu pukku'. `Puguvaarai tan azhagaale kaal kattum 
kadavu' says Sri Periyavaacchaan Pillai, commenting on these doors. 
These are no ordinary doors, insentient and lifeless?they are full of 
intense love for Krishna?`Nesa nilai kadavam'. Due to their 
passionate protectiveness, the doors stand steadfast, denying 
admittance to those whom they suspect even slightly of dubious 
intentions towards Sri Krishna. And for those who are inclined to 
scoff at the idea of insentient objects like doors having Nesam or 
love for Krishna, I would only recount to them the behaviour of the 
sturdy doors at Kamsa's prison, on the stormy night of Krishna's 
birth. These tall and strong doors, reinforced with steel chains, 
just flew apart on their own accord, when Sri Vasudeva appeared, 
bearing in his hands the magnificent baby.

 

If the doors of the Lord's earthly abodes are themselves so 
magnificent, our imagination baulks at the thought of how beautiful 
they must be in His eternal residence, Sri Vaikunttam. The gates of 
Paradise are so exalted that getting past them is impossible for even 
accomplished souls like Brahma, Rudra and Indra, says Sri Kulasekhara 
Perumal?

 

`Pinnitta sadayaanum Piramanum Indiranum

Tunnittu pugal ariya Vaikuntta neel vaasal'

 

Admittance to these gates is restricted to those who perform 
Saranagati and surrender themselves heart and soul to Emperuman ?none 
else, however illustrious he is, is let in the glorious gates. 
Another meaning too can be attached to these beautiful lines of 
Perumal Tirumozhi, from the context. Speaking of the glory of 
Tirumalai, Azhwar articulates his ardent wish to perform some 
intimate kainkaryam or other to Srinivasa. Azhwar finds the crowd of 
devotees at Tirumala awaiting the Lord's audience so huge (even in 
those days) that even exalted entities like Siva and Brahma are 
caught up in the crowd, are pushed and pummelled and find it 
difficult to get past the imposing gates to the Lord's sanctorum.

 

And the reason for such illustrious personages failing to gain  
admittance to the doors of Paradise? This is outlined by Sri 
Bhootatazhwar in his second Tiruvandadi. To reach and get into the 
glorious gates of Sri Vaikunttam, one must first surmount the dense 
undergrowth of Samsaaram. This, Azhwar avers, is possible only for 
those with the firm conviction that the Lord Himself is both the goal 
be attained and the strategy therefor?He is the Upaayam as well as 
the Upeyam?

 

`Tirambittru ini arinden ten Arangattu endai

Tirambaa vazhi selvaarkku allaal?tirambaar

Chedi narakai neekki taam selvadan mun vaanor

Kadi nagar vaasal kadavu' 

 

Sri Peyazhwar speaks about an entirely different type of door?one 
that is aimed at keeping in check our five faculties, which are 
always rearing to escape our control and indulge themselves in 
puerile pleasures. Azhwar tells us that we should erect such a strong 
door in our minds, that keeps the senses imprisoned, preventing them 
from escaping and running riot. Only such a door, which acts as an 
effective check on the faculties, would enable us to realize the 
Lord, says Azhwar. And such a door would predictably have as its 
bolts nothing other than Wisdom or Gnaanam.

Here is Azhwar's thought-provoking pasuram?

 

`Arivu ennum taal koluvi, iympulanum tammil

Serivu ennum tin kadavam semmi?marai endrum

Nangu odi nangu unarvaar kaanbare naal torum

Painkota vannar padi'

 

The Shruti speaks about a wonderful building?one with no less than 
nine doors. `'Ashtaa chakraa nava dvaaraa, Devaanaam poo: Ayodhya' 
says the Taitthireeya Aaranyakam, describing this edifice. This 
concept finds mention in the Svetaasvataropanishad too?`Nava dvaare 
pure dehi hamso lolaayate bahi:'. Sri Kalian too speaks about this 
beautiful but perishable structure with nine doors?`onbadu vaasal 
taanudai kurambai'. The Bhagavat Gita contains a verbatim version of 
the Upanishadic phrase?`nava dvaare pure dehee naiva kurvan na 
kaarayan'. All these texts speak of none other than our physical 
body, with two eyes, two ears, two nostrils, a mouth and two 
excretory organs, accounting in all for nine gates.

 

Going back to divine gates, would you be surprised to know that the 
Sun and the Moon represent giant gateways? Yes, the king of the day 
and the queen of the night do form gateways to the worlds above, says 
the Mahabharata. It is through Sun that we have to travel, if we are 
destined for higher worlds like Sri Vaikunttam. This is known as the 
Deva Yaanam or the Divine Route, to which the Sun forms the glorious 
gateway. This is borne out by the Mundakopanishad text, `Soorya 
dvaarena te Viraja prayaanti'. Sri Tirumangai Mannan too 
avers, `Teraar nirai kadiron manadalattai keendu pukku'. And there is 
the Mahabharata sloka which confirms, `Ayam sa deva yaanaanaam Adityo 
dvaaram uchyate'. And complementarily, the Moon too is said to be a 
gateway, to the Pitru Yaanam or the ancestral path. However, those 
who traverse this gateway are destined to come back to the Earth, to 
be reborn into this Samsaaram?`Ayam sa Pitru Yaanaanaam Chandrama 
dvaaram uchyate'.

Thus, the Moon forms the entrance to the lower worlds, which afford 
us fruits commensurate with our baggage of Karma and once these are 
worked off, push us back into the mundane morass.

 

The gates to SriVaikunttam, as indicated above, are magnificent 
beyond measure, are adorned with the most precious of divine diamonds 
and are long and broad?`Vaikuntta neel vaasal'. And these divine 
gates are guarded zealously by exalted gatekeepers by name Indra and 
Prajapati?`Indra Prajapatee dvaara gopou' says the Kousheetaki 
Upanishad. The inner doors of Paramapadam are guarded by 
Dvaarapaalakaas, eight pairs of them stationed at each of the eight 
glorious gates?

Chanda and Prachanda, Bhadra and Subhadra, Jaya and Vijaya, Dhaata 
and Vidhaata, Kumuda and Kumudaaksha, Pundareeka and Vamana, 
Shankukarna and Sarpanetra, Sumukha and Supratishtita. According to 
the Cchandogyopanishad, there are five gates to the Lords abode and 
each of these gates is guarded by a Brahmapurusha of considerable 
accomplishment?`Te vaa ete pancha Bramapurusha: svargasya dvaarapaa:' 
The Kaataka Prasnam too confirms that Svarga lokam has five entry 
points?`Taa vaa etaa: pancha svargasya lokasya dvaara:'. However, the 
guards at these doors differ from those stated in the Upanishad?
Kaatakam tells us symbolically that the first door is guarded by 
Penance (Tapas), the second by Shraddha, the third by Satyam, the 
fourth by the Mind and the last by Charanam. A different version, 
again allegorical, is available in the Mahopanishad as to the 
Dvaarapaalakas of Moksham?

 

`Moksha dvaare Dvaara paala: chatvaara: parikeertita:

 Samo Vichaara: Santosha: chaturtha: Saadhu sangama:'

 

(In the aforesaid texts, the words Svargam and Moksham have been used 
interchangeably, according to commentators)

 

Normally, all of us enter others' houses through the front gate and 
doors. However, Shastras have a rather strange prescription in this 
regard. We are told that we should enter into the homes of friends 
and well-wishers only, through the doors. The houses of enemies and 
those who are unfavourably inclined towards us should not be entered 
through the gates. The Mahabharata is quite categorical about this?

 

`Advaarena ripo: geham dvaarena suhrido griham

Pravisanti sadaa santa: dvaaram no varjitam tata:'

 

We find Sri Hanuman following this Shastraic dictum, while entering 
Lanka. Though he had scored a victory over the awesome Lankini 
standing guard at the entrance and could very well have entered 
through the main doors of the Lankan fort, he preferred to jump over 
the ramparts?`Advaarena mahaa baahu: praakaaram abhi pupluve' .

 

We find temple doors these days becoming the favourite abode of 
beggars and others of similar persuasion. However, the Bhaagavatas of 
Srirangam are so enamoured of Rangaraja, that they are loathe to 
going home even after the gates of the Sanctorum are shut for the 
day, and keep haunting the doorsteps of the Sannidhi. These Mahatmas 
spurn all mundane associations and avocations and make the doors of 
Srirangam temple their permanent abode, considering the Lord their 
all, having surrendered themselves heart and soul to Him and ridden 
themselves of all pride and possessiveness. And it is these 
apparently lazy people, (who hardly stir from His door steps), whom 
Sri Ranganatha likes most, says Sri Tondaradippodi Azhwar ?`nin kadai 
talai irundu vaazum sombarai ugatti polum soozh punal Arangattane!'

 

And now to conclude, all the aforesaid would have convinced us that 
doors and gates are not mere trivial objects intended to cover an 
entrance, but are indeed sentinels of significance, whom we can 
afford to ignore only at the peril that Hiranyakasipu exposed himself 
to, by doubting the capacity of a pillar to be the Lord's abode. 

 

Srimate Sri LakshmiNrisima divya paduka sevaka SrivanSatakopa Sri 
Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

 

 

 

 Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Maadesikaya nama:

 

Glorious Gateways

 

Have you ever thought about Gates or Doors? This may appear to be a 
silly question?for, what is so significant about these? They are, 
after all, mere entrances and exits through which you pass, to get in 
to or out of homes or offices. What could possibly be remarkable 
about such openings? Such thoughts do run through your mind, when the 
subject is broached. However, deeper reflections, especially with the 
aid of the Scripture, reveal to you such a wealth of information 
about these innocuous gates and doors, that you are indeed surprised 
that so much should have been said about such humble objects.

 

This being the month of Margazhi and the season for entering the 
Paramapada Vaasal at temples, let us start with Tiruppavai and its 
several mentions about doors. `Manik kadavam taal tiravaai', plead 
the Gopis standing outside the house of a lazy girl, who cherishes 
her beauty sleep and prefers it to Bhagavat anubhavam. The residents 
of Gokulam are so rich (`seer malgum Aayppaadi') that the houses of 
even ordinary cowherds are adorned with doors studded with gems and 
precious stones?`Manik kadavam'. The brilliance of these gems is so 
blinding that those standing outside, who would normally have let 
themselves in through the doors, are unable to find the entrance and 
have to ask the sleepy occupant to come and open the entrance?
`Maanikkangalin oliyaale taal terigiradillai, neeye tiravaai 
engiraargal' Further, the entire palatial home is so gem-studded and 
effulgent, that the visitors are unable to identify exactly where the 
wall ends and where the door is inset. The house is a `Thoo mani 
maadam' and the door too a `Manik kadavam', making it difficult to 
identify the location of the latter. 

 

The words `Manik kadavam' can also be construed to mean doors adorned 
with bells. Even today, we find temple doors hung with bells, which 
emit sweet chimes whenever they are opened or closed. Additionally, 
devotees too ring these bells whenever they pass in or out of temple 
doors, perhaps marking their attendance and drawing the Lord's 
attention to their presence. One wonders whether the present day 
Calling Bells at house entrances have evolved from these belled doors!

 

If the houses of even ordinary Gopis are so brilliant and beautiful, 
need we say anything about the doors at the palace of Nandagopa, 
their Chieftain? His palatial residence too is adorned with beautiful 
doors, studded with the most precious of dazzling diamonds. The doors 
are further decorated with flags and festoons fluttering gaily in the 
wind?`Kodi tondrum torana vaayil'. Visitors to Nandagopa's residence 
pause for long at these doors, mesmerized by their magnificence and 
unable to proceed further. We are told that the doors at Nandagopa's 
palace monopolize visitors' attention, preventing them from going 
inside. And once they get over their obsession with these dazzling 
doors and manage to get in, then the infinitely greater attraction of 
Sri Krishna seated inside makes it impossible for them to tear 
themselves away even after any length of time. Thus, those who are 
outside find it difficult to get in due to the mesmerizing doors, 
while those who are inside are unable to get out, as kutty Kanna's 
beauty doesn't release them from its grip. 

 

It is interesting to note that Sri Tirumangai Mannan too comments 
about the compelling beauty of doors, which prevents people from 
proceeding beyond them, despite the knowledge of an infinitely 
greater treat awaiting them inside. The doors of Tirunarayur 
Emperuman's abode are so splendorous that it is with very great 
difficulty that Parakaala Naayaki tears herself away from them, to be 
greeted by the glorious sight of the Lord inside?`Ponniyalum maada 
kavaatam kadandu pukku'. `Puguvaarai tan azhagaale kaal kattum 
kadavu' says Sri Periyavaacchaan Pillai, commenting on these doors. 
These are no ordinary doors, insentient and lifeless?they are full of 
intense love for Krishna?`Nesa nilai kadavam'. Due to their 
passionate protectiveness, the doors stand steadfast, denying 
admittance to those whom they suspect even slightly of dubious 
intentions towards Sri Krishna. And for those who are inclined to 
scoff at the idea of insentient objects like doors having Nesam or 
love for Krishna, I would only recount to them the behaviour of the 
sturdy doors at Kamsa's prison, on the stormy night of Krishna's 
birth. These tall and strong doors, reinforced with steel chains, 
just flew apart on their own accord, when Sri Vasudeva appeared, 
bearing in his hands the magnificent baby.

 

If the doors of the Lord's earthly abodes are themselves so 
magnificent, our imagination baulks at the thought of how beautiful 
they must be in His eternal residence, Sri Vaikunttam. The gates of 
Paradise are so exalted that getting past them is impossible for even 
accomplished souls like Brahma, Rudra and Indra, says Sri Kulasekhara 
Perumal?

 

`Pinnitta sadayaanum Piramanum Indiranum

Tunnittu pugal ariya Vaikuntta neel vaasal'

 

Admittance to these gates is restricted to those who perform 
Saranagati and surrender themselves heart and soul to Emperuman ?none 
else, however illustrious he is, is let in the glorious gates. 
Another meaning too can be attached to these beautiful lines of 
Perumal Tirumozhi, from the context. Speaking of the glory of 
Tirumalai, Azhwar articulates his ardent wish to perform some 
intimate kainkaryam or other to Srinivasa. Azhwar finds the crowd of 
devotees at Tirumala awaiting the Lord's audience so huge (even in 
those days) that even exalted entities like Siva and Brahma are 
caught up in the crowd, are pushed and pummelled and find it 
difficult to get past the imposing gates to the Lord's sanctorum.

 

And the reason for such illustrious personages failing to gain  
admittance to the doors of Paradise? This is outlined by Sri 
Bhootatazhwar in his second Tiruvandadi. To reach and get into the 
glorious gates of Sri Vaikunttam, one must first surmount the dense 
undergrowth of Samsaaram. This, Azhwar avers, is possible only for 
those with the firm conviction that the Lord Himself is both the goal 
be attained and the strategy therefor?He is the Upaayam as well as 
the Upeyam?

 

`Tirambittru ini arinden ten Arangattu endai

Tirambaa vazhi selvaarkku allaal?tirambaar

Chedi narakai neekki taam selvadan mun vaanor

Kadi nagar vaasal kadavu' 

 

Sri Peyazhwar speaks about an entirely different type of door?one 
that is aimed at keeping in check our five faculties, which are 
always rearing to escape our control and indulge themselves in 
puerile pleasures. Azhwar tells us that we should erect such a strong 
door in our minds, that keeps the senses imprisoned, preventing them 
from escaping and running riot. Only such a door, which acts as an 
effective check on the faculties, would enable us to realize the 
Lord, says Azhwar. And such a door would predictably have as its 
bolts nothing other than Wisdom or Gnaanam.

Here is Azhwar's thought-provoking pasuram?

 

`Arivu ennum taal koluvi, iympulanum tammil

Serivu ennum tin kadavam semmi?marai endrum

Nangu odi nangu unarvaar kaanbare naal torum

Painkota vannar padi'

 

The Shruti speaks about a wonderful building?one with no less than 
nine doors. `'Ashtaa chakraa nava dvaaraa, Devaanaam poo: Ayodhya' 
says the Taitthireeya Aaranyakam, describing this edifice. This 
concept finds mention in the Svetaasvataropanishad too?`Nava dvaare 
pure dehi hamso lolaayate bahi:'. Sri Kalian too speaks about this 
beautiful but perishable structure with nine doors?`onbadu vaasal 
taanudai kurambai'. The Bhagavat Gita contains a verbatim version of 
the Upanishadic phrase?`nava dvaare pure dehee naiva kurvan na 
kaarayan'. All these texts speak of none other than our physical 
body, with two eyes, two ears, two nostrils, a mouth and two 
excretory organs, accounting in all for nine gates.

 

Going back to divine gates, would you be surprised to know that the 
Sun and the Moon represent giant gateways? Yes, the king of the day 
and the queen of the night do form gateways to the worlds above, says 
the Mahabharata. It is through Sun that we have to travel, if we are 
destined for higher worlds like Sri Vaikunttam. This is known as the 
Deva Yaanam or the Divine Route, to which the Sun forms the glorious 
gateway. This is borne out by the Mundakopanishad text, `Soorya 
dvaarena te Viraja prayaanti'. Sri Tirumangai Mannan too 
avers, `Teraar nirai kadiron manadalattai keendu pukku'. And there is 
the Mahabharata sloka which confirms, `Ayam sa deva yaanaanaam Adityo 
dvaaram uchyate'. And complementarily, the Moon too is said to be a 
gateway, to the Pitru Yaanam or the ancestral path. However, those 
who traverse this gateway are destined to come back to the Earth, to 
be reborn into this Samsaaram?`Ayam sa Pitru Yaanaanaam Chandrama 
dvaaram uchyate'.

Thus, the Moon forms the entrance to the lower worlds, which afford 
us fruits commensurate with our baggage of Karma and once these are 
worked off, push us back into the mundane morass.

 

The gates to SriVaikunttam, as indicated above, are magnificent 
beyond measure, are adorned with the most precious of divine diamonds 
and are long and broad?`Vaikuntta neel vaasal'. And these divine 
gates are guarded zealously by exalted gatekeepers by name Indra and 
Prajapati?`Indra Prajapatee dvaara gopou' says the Kousheetaki 
Upanishad. The inner doors of Paramapadam are guarded by 
Dvaarapaalakaas, eight pairs of them stationed at each of the eight 
glorious gates?

Chanda and Prachanda, Bhadra and Subhadra, Jaya and Vijaya, Dhaata 
and Vidhaata, Kumuda and Kumudaaksha, Pundareeka and Vamana, 
Shankukarna and Sarpanetra, Sumukha and Supratishtita. According to 
the Cchandogyopanishad, there are five gates to the Lords abode and 
each of these gates is guarded by a Brahmapurusha of considerable 
accomplishment?`Te vaa ete pancha Bramapurusha: svargasya dvaarapaa:' 
The Kaataka Prasnam too confirms that Svarga lokam has five entry 
points?`Taa vaa etaa: pancha svargasya lokasya dvaara:'. However, the 
guards at these doors differ from those stated in the Upanishad?
Kaatakam tells us symbolically that the first door is guarded by 
Penance (Tapas), the second by Shraddha, the third by Satyam, the 
fourth by the Mind and the last by Charanam. A different version, 
again allegorical, is available in the Mahopanishad as to the 
Dvaarapaalakas of Moksham?

 

`Moksha dvaare Dvaara paala: chatvaara: parikeertita:

 Samo Vichaara: Santosha: chaturtha: Saadhu sangama:'

 

(In the aforesaid texts, the words Svargam and Moksham have been used 
interchangeably, according to commentators)

 

Normally, all of us enter others' houses through the front gate and 
doors. However, Shastras have a rather strange prescription in this 
regard. We are told that we should enter into the homes of friends 
and well-wishers only, through the doors. The houses of enemies and 
those who are unfavourably inclined towards us should not be entered 
through the gates. The Mahabharata is quite categorical about this?

 

`Advaarena ripo: geham dvaarena suhrido griham

Pravisanti sadaa santa: dvaaram no varjitam tata:'

 

We find Sri Hanuman following this Shastraic dictum, while entering 
Lanka. Though he had scored a victory over the awesome Lankini 
standing guard at the entrance and could very well have entered 
through the main doors of the Lankan fort, he preferred to jump over 
the ramparts?`Advaarena mahaa baahu: praakaaram abhi pupluve' .

 

We find temple doors these days becoming the favourite abode of 
beggars and others of similar persuasion. However, the Bhaagavatas of 
Srirangam are so enamoured of Rangaraja, that they are loathe to 
going home even after the gates of the Sanctorum are shut for the 
day, and keep haunting the doorsteps of the Sannidhi. These Mahatmas 
spurn all mundane associations and avocations and make the doors of 
Srirangam temple their permanent abode, considering the Lord their 
all, having surrendered themselves heart and soul to Him and ridden 
themselves of all pride and possessiveness. And it is these 
apparently lazy people, (who hardly stir from His door steps), whom 
Sri Ranganatha likes most, says Sri Tondaradippodi Azhwar ?`nin kadai 
talai irundu vaazum sombarai ugatti polum soozh punal Arangattane!'

 

And now to conclude, all the aforesaid would have convinced us that 
doors and gates are not mere trivial objects intended to cover an 
entrance, but are indeed sentinels of significance, whom we can 
afford to ignore only at the peril that Hiranyakasipu exposed himself 
to, by doubting the capacity of a pillar to be the Lord's abode. 

 

Srimate Sri LakshmiNrisima divya paduka sevaka SrivanSatakopa Sri 
Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 

 

 

 

 

 

 

 









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