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SRIMATHE RAMANUJAYA NAMAHA.

(Kindly note:- The reference texts are given in the next mail titled
"Appendix to Part-13". The appropriate  places are marked as *1 , *2
and so on. They can be referred in the next mail, as appendix.)

Looking at the sky, it seems that many secrets are strewn  over there
– some completely hidden but many easily to be decoded – with the help
of sruti and other vedantic texts as reference books.

The texts speak of two routes, Devayana , the path for the Released
souls and Pithruyana, the path of departed souls who are to be born
again.
They also say, that Uttharayana, the sun's northern sojourn hastens
the route to Brahma loka, the land of Brahma. (Though however it has
been established in Brahma sutras that the one who is Released, even
if he dies in Dhakshinayana, or night etc as told in BG, will first go
to the Moon's place (pithru loka) and then go in the Devayana once the
sun turns to northern route.)

An interesting feature that we see in the sky is  that the uttharayana
shows the route from Agni to Vayu. The Brahma sutras also say that the
Released soul reaches Agni  and then goes to Vayu or through Vayu
marga goes to Devayana.  Technically the uttharayana begins not on
Makara shankarathi, but on Vaikunta Ekadasi when the earth reaches its
farthest position away from the centre of our Milky way galaxy and
turns northwards (or inwards into the galaxy) when earth enters the
new position in space at 2 am the next morning. This happens in the
month of Maargazhi (Sagittarius – the sun Sun will then be inwards and
the earth at the outer fringe) which is a Firy sign in astrology.
Placed exactly at the other end of this is Gemini, which is Vayu sign
in astrology. On Vaikunta Ekadasi, the earth is on the side of Gemini
only, towards outer space, away from the center of our galaxy.

This route connects the center of our galaxy to some point in outer
space which we have designated as Vaikunta. (Let me build it up – what
this could be – in the course of this mail).  Some interesting
observations regarding this route is that the world's worst
earthquakes or upheavals of the land had occurred when the sun, the
moon and the earth had fallen in this axis. The earthquake that
triggered a massive tsunami last year happened when this connection
occurred. It might be perplexing why such bad events should happen in
this axis.

But it has to be viewed in this way. If only the Elements had not been
rattled, this universe itself could not have been born. If only such
upheavals have not happened, this earth could not have been lifted out
of water. In other words, this is Bhagavan's  technique / instrument 
to uplift the earth as He did as Varaha. Note the Agni connection in
this aixs, which is the first of His Creation.

This can be expressed in another way. There are alignments in this
universe which are instrumental in causing newer alignments  or the
birth of newer elements or universes. When the already existing
elements cross this path, they undergo changes.

 Again such alignments may also cause prosperity and growth in a
calmer sense. One such probability is expected in 2012, as indicated
by Mayan Calendar. Scientists have found out that during that time the
alignment happens through a gap in the two arms of the galaxy, that is
, we will be exactly peeping through outer space with not much visible
material on the way  to influence or upset this alignment.

Thinking of this, I am reminded of the narration by Narada (as told by
Vyasa to Arjuna when he was grieving over the death of Abhimanyu) of
what happened in the very beginning after creation was started by
Brahma deva. This is actually in the context of explaining the Birth
of Death.

Now the narration:-
The creation proceeded with no change. Everything remained changeless
though the universe was expanding. In other words, everything was two
dimensional. Narada's description seems to give some amazing
description about how it was before and after creation started.

From Uni- dimension, the birth of Universe became two dimensional.
From That One Brahman, something expanded. Initially it was not 'may I
become many', but it became two, i.e.,  two dimensional! Brahma deva,
concerned over the way the changelessness continued, thought of
devouring everything and starting  afresh again. But Shiva, his son 
requested him not to do so. The one who has created, should not
destroy it, he said.

Here are many clues on why Brahman remains always Auspiciousness,
always the Protector because He can not and would not destroy – if at
all He wants to, He would do it  in another form, not as the Supreme
protector as Brahman - and whatever other  activity is to be done, He
gets it done through His designated beings created by Him, though, It
is He who remains in them as In-dweller and gets them done.

He is In-Dweller because everything is Him, in Him or He is in them.
He, as Brahman having all this in Him, would always BE as BEING , as
Satyam, Gyaanam and Ananatham, in giving Bliss as Protector but not 
as destroyer nor even a creator – that is why He has assigned these
duties to others but retained Protection directly to Himself. (A
reference to His paalanam activity (alone) and entrusting other
activities to other deities is described in 3000-padi vyakhyaanam for
the line "aazhi mazhi-k-kaNNa" of Thiruppavai.)

 That is why, Vishnu of the three moorthys is Sriman Narayana Himself
and He as Brahma deva creates and He as Rudra destroys. (refer
Hanuman's Hitopadesham in Sundhara khandam). The one who fails to see
this has not actually seen or known  Him though he may claim himself
to be a follower of Vishnu. It is the one who knows Him as Sarvam
VasudEvam iti, comes to be Loved by Him. It is not enough that we show
prEmai to Him. He too must reciprocate that prEmai. He will, only when
one realizes His Real Supreme nature which He has said as 'I am in
all.' Bhagavad Ramanuja demonstrated this highest order of prEmai,
when he prostrated at the feet of the daughter of Peria Nambhi, seeing
 Nappinnai piratti  in her, when she came to open the door for
–"senthaamarai-k-kaiyaal seeraar vaLai olippa vandu thiravaai."

Coming to the narration by Narada, change was brought into beings, by
means of three, the past, the present and the future!! This shows that
newer dimensions were injected into the already created, non-changing
Universe. Until then there was change only with reference to the
length of the day. The number of days remained the same. Now the
length of the day became connected to the number of days. In other
words, the rotational movement or circumbulatory movement started,
giving rise to days and nights, seasons and relative changes. Any
scientist working on cosmic origins, can take a leaf out of Vedanta
and construct theories which I am sure would lead him into the right
direction. (*1)

From then on, I suppose the dimensions at different levels, perhaps 24
in number evolved (the 24th and 25 th being individual soul and the
Brahman) giving rise to a lively bubble of this universe.


By all this what is implied is that this axis between Sagittarius and
Gemini has some celestial importance, connected to outer space. It is
worthwhile to remind ourselves here that these two months (Maargazhi
and Aadi – or Aani- Aadi cusp) corresponding to these two positions /
constellations are completely dedicated to Bhagavad aaradhana.

If you look at the horoscope, you can see these two signs Sagittarius
and Gemini at opposite corners. This signifies the Devayana, a two-
dimensional route. – start here and end there. That's all.

Just at right angles to this is the Virgo- Pisces axis and we have
already established that Virgo is the center of Pithru loka. This
connection in the other two corners of the horoscope joining Virgo and
Pisces signifies Pithruyana. The amazing correlation is that Virgo
stands for Earthly element and Pisces for Watery element. The earth
and water has a direct correlation.

The very first manthra of Sandhyavandana glorifies Water as the one
responsible for jananam (birth.) It is Paramaartha swarUpam.
This glorification of water as the very basis of Life on earth is
further extolled in these manthras.

In Bhrigu- Bharadwaja discussion as told by Bheeshma in Shanti parva,
it is said that the earthern and jala connections of the  departed
soul stay on earth itself whereas the agni, vayu and akashas tattwas
stay in heavens. Even in the constellations we find this direct axial
contact with earthern element and jala element. Similarly, Agni and
Vayu go together.

The one entering this Virgo – Pisces stays connected to earth.
The one entering Agni –Vayu moves straight in his onward journey. This
route as seen in our galaxy signifies a clear inside –out route,
whereas the Virgo- pisces route shows a drawing-inward route. In other
words, the pithruyana is more than two dimensional or
multi-dimensional, there is this going round and round - a cyclical
motion.

This makes me wonder whether even the  kolams we put in our homes have
 been so designed to remind us all about these two levels of movement!
Our elders used to be  very strict about having kolams in circular or
sweeping modes. They never encouraged dotted ones (puLLi kolam).
"Aahaadu" – they used to stay. What is this aahaadu? In puLLI kolam,
the hand pauses at every puLLi (dot). It is as if to say that you are
stuck at one place. This means stagnation. This means status quo.

But when we make circular ones, it s seems to signify change and
movement from death to next birth just goes about in circular paths be
it in the Path of  the manes, or within this Virgo-Pisces axis.

At the same time the kolam we put on nilai-p-padi (at entrance)
signifying movement from one room to another or from inside to outside
or vice versa, particularly in perumaL sannidhi, it is in straight
lines as though one is just transformed from one plane to another. The
straight path of  Devayana, signified by the  Sagittarius – Gemini
axis  seems to be denoted by this. Even if the perumaL sannidhi is
only made of a plank or a shelf in a cup-board, it is customary to
place straight lines in two extremes.
It seems to remind us or give us hope that some day we will also go
into that straight mode – something aazhwar assured us " Vaikuntham
puguvadu mannavar vidhiyE" – every being of this earth  is destined to
enter Vaikuntham!! The straight line also denotes the changeless state
of Brahmanhood.

 The padi kolam  with four sides which always takes the center-stage
(with decoratives from one's imagination which are mostly like lotuses
(SrI or Lakshmi) in various forms) is indeed the four footed Brahman.
He is 4-footed in 4 ways as per Upanishads (*2)  and it is these
various forms  that one worships in sandhyavandana. If anyone says
that he disregards the worship of other Gods but worships  Sriman
Narayana only, know then that either he is not doing Sandhya vandana
or if he is doing, he is doing it without knowing the meaning of it.
Every devatha or god  of this created Universe is being worshiped and
propitiated in sandhya vandana. The one who sees Sriman Narayana in
them all, becomes qualified to be loved by Sriman Narayana Himself.
That is why every being around us is to be seen as Him, not as a
chethana or achethana or this God or that God.

To think of it, we glorify other gods too in our kolams. The star
shaped kolam with pointed ends of 5 corners onwards, seem to denote
stars or Devas in various formations (the first formed adhi devathas
are only 5 in number who later diversified into many, according to
Aithareya Upanishad). This is usually placed in between straight lines
in nilai-p-padi – the center being decorated with a  circular 'chuzhi'
denoting our existence in the changing world.

Coming to the horoscopic position of constellations, another surprise
is that all the 4 constellations of the two axis are Ubhaya rasis!
Ubhaya means both or together or in pairs. What is in pairs? Agni &
Vayu? Or Earth & water?
There is one more. It is about chara and sthira positions. Except
these 4 all the others are either chara (moving) or Sthira
(non-moving). But these Ubhaya ones are both moving and non- moving –
a characteristic of Brahman. Brahman as anchor of two extremities or
contradictions  is something peculiar to Him alone, as seen in verses
"aNubruhat…." of Sahasra nama (refer to my earlier mail on
paditthadai-ch-cholgirEn).  Thus Pithruyana and Devayana signify
Brahman only. (That He is worshipped as pithru has already been
discussed.)

Here again another surprisingly contradicting  matter is that the
so-called northern journey of the Sun  is not northern for the sun.
The sun is in fact moving then towards the other side. It is perhaps
known as 'utthara' as the movement is across a region that is
supposedly upper to our plane of existence - sweeping across the outer
space, or in other words looking across the area outside our galaxy.
Most of the stars in this stretch are faint and much farther off. It
is as though we are then looking at outer space – the farther reaches
of God's creation.

But the southern sojourn of the sun indeed marks the earth's close
encounters with the stars or lokas within our own galaxy or regions
connected to our immediate neighbourhood.
It is in this period, the sun-moon predominance comes into play.
The actions of celestial / spiritual importance all occur in this
period. It begins in Aadi when we are closest to the center of our
galaxy – something opposite in position to what we are on Vaikuntha
Ekadasi.

The full moon in AvaNi (Leo) – a Firy constellation close to Pithru
loka in Virgo seems to have a circuit with the land of Rishis –
therefore Rishi tarpaNam or Upakarma is being done then. Since it is a
sthira raasi, they remain there.

The full moon in Purattasi (Virgo) signifies the home-coming of
pithrus themselves. This area being Ubhaya rasi, they move out or they
remain stay put.

The full moon of kaarthigai (scorpio) again a sthira raasi signifies
Light. This is a jala-tattwa raasi again signifying Brahman
connection! This seems to be placed next to the route to Vaikuntham ,
in its being next to Margazhi, which is the maargam for salvation.

This month / constellation of Karthigai seems to denote Devas - as Div
means light, these devas are all luminous, always in close proximity
to Brahman, seeing Him (sadhaa pashyanthi). This reminds me another
connection.

In astrological texts, it has been said that lighting a lamp removes
all kinds of sins as this means that all the 33 crore devas reside in
the lamp. They are the ones who are in constant company of Brahman.
Where Brahman is, there they are. When one lights a lamp ( of some
earthern material – of mud or metal, as maN- agal or viLakku, it 
stands for svah, gigelly oil (or ghee) for bhuvah and the agni as
light for Bhuh), he is not only worshipping the 3 vyahruthis, but also
bringing down the devas to his place. As devas are in constant company
of Bhagavan, Saakshaath Vaikunta naathan Himself descends at his place
where he lights this lamp of 3 vyahruthis with the devas residing in
them.
This is why round the clock lighting of oil lamp is to be done in all
temples. In the absence of these lamps, Bhagavan can not be said to
have come down in His supreme form.

This is why aaradhana by lamps is being done in temples. The devas do
personal aaradhana when lamps are shown for aaradhana. Therefore it is
my opinion that the deepa- aaradhana, when brought near the devotees,
must however be worshipped by the devotees, for they being the devas
who have Bhagavan also with them or for they having just worshipped
and come near us bringing His Blessings. The karpoora (camphor) also
has the 3 vyahruthis in it, in that though it sublimes in contact with
agni, it's  watery nature can be seen just before the agni goes off,
showing its Bhuvah constitution.

 The importance of maa-viLakku to Thirumalaippan in Purattasi can be
interpreted in similar lines. The choice of Purattasi (pithru yana)
shows that it is to do with immai and marumai (this and next birth) as
has been told in Nanmugan Thiruvandhadi. (Mei vinai nOi theerpaduvum
-48).

The lamp is lit with maamadhi (Vaippan maNi viLakkaa maamadhiyai –45),
the moon or the mind. The Lunar connection is with Purattasi, Virgo.

The lamp is lit because He is the treasure for both people and devas
(vaanOrkkum, maNNorkkum vaippu –44) This shows that it is here both
deva and mankind congregate, this being the Ubhaya sthaan. The lamp
lit for Malayappan is one lit by both maNNOr and ViNNOr.

But the lamp lit in Karthigai is lit by maNNOr for or on behalf of viNNOr.

In the month of kaarthigai, full moon comes in alignment with the star
group Kaarthigai which is nothing but by itself another galaxy (or
nebula?), supposedly very former created ones  who always remain
closer with Bhagavan. At that time we do what they do, worship Him by
means of the Light what they are. This continues in Margazhi too, as
worship by light in pre-dawn,  as we will be looking at that distant
part in the sky which denotes Vaikuntham.

Few more thoughts in this connection.
It is by accidentally helping in kindling a dying a lamp that a mouse,
got the bhagyam of being born as a princess. (Sri vachana bhooshanam).
Then imagine what  will be in store for all those who light lamps with
awareness!  Lighting lamps at temples is a supreme service, as they
are the special abodes of Bhagavan. Lighting lamps at Divya desa is
even more supreme seva, as these  are the places where He Himself has
descended along with His parivar, the Devas or nithya sUrIs. Those
places are already shining with their presence. By lighting lamps or
by helping in lighting lamps throughout day and night, we are bringing
in Vaikuntham in those places. He can be easily reached. To make it
all easier, He has for us these ways such as lighting lamps.

 ThiruviLakku is  also  known as Lakshmi. But the celestial importance
in the choice of this month Kaarthigai shows that it is about
worshipping Him through the devas who are always beside Him. Moreover,
Lakshmi means the one who shows what your lakshyam or goal is.
Therefore, when one worships Lakshmi in ThiruviLAkku, it is to know or
train one's mind that one must concentrate on Him.

This is bringing my thoughts to domains outside this sphere of
existence of ours.
This entire universe, the womb contains all sesha  (refer
sandhyavandana manthras)
There is no end or beginning for this creation – which means this must
be circular. Only in a  circle, there can be no beginning, and  no 
end. Since this is said to be immeasurable, this must be of spherical 
vastness.  As a cross section, we can take any point, but we can not
say whether it is the point of origin or the point of end. So the
Universe is happening in a circular motion. This is denoted as cosmic
egg in texts.

Some interesting clues emerge from Purusha sukhtham and Gayathri
manthra that only one fourth of this universe or cosmic egg is in
manifest form (*3) and  the ¾ are in un-manifest form. This means only
a 90 degree  segment of this universe is brimming with activity and
the other depicts what is explained in the Creation Hymn of Rig veda
(* 4) or the state occurring before such activity.

Imagine the cross section of this 90 degree segment. The limitation is
only in terms of the distance of the arc. This is confirmed by
Narada's narration (in *1) that only length of days is illimitable but
not growth of days. This is also confirmed by the textual fact that
Brahma's life is for 100 years. That means, starting from the point of
entry into this segment, it takes 100 Brahma years to reach the other
end of this segment. There is no change in this.

Also implied is that the vastness is in directions up and down and in sideways.
Imagining this scenario, we can understand the meaning of every word
that Geethacharyan says.

On one side of this segment, manifestation is constantly happening. 
Brahmas are constantly and continuously being created. Not just one
Brahma deva but countless ones throughout the breadth and width of
this side of the segment. They start creating their respective
universes. Since because they grow upon creation they too are called
Brahman. (Brahman means one who grows). The growth can be in
illimitable occupation of space – but not connected with expansion in
terms of age!

Those universes close to the center of this segment (cosmic egg)
immediately cross the segment and pass into dissolution or un-manifest
regions. That is why it has been said that many universes die soon
after they are born.

There are many, countless ones, which are in-between  the sphere of
ours and the centre . They can be said to have a life time of lesser
than 100 Brahma years. Those universes may be born and die before we
complete ours. And there are other universes whose life span will be
more than ours. They are the ones placed beyond or towards the outer
edge of the arc of the segment. And there are universes above us and
below us.

And this model also indicates that every moment universes are being
born. Every moment Bhagavan is busy creating Brahmas and giving them
upadesam of how to go about. There is no rest for Him!

And simultaneously every moment the universes are getting dissolved at
the other side of this segment. This is where Rudra or Shiva is! Since
the width and breadth of this side of the segment is also infinite,
what is happening here is an infinite wall of fire and destruction.
That is how it is said no one, not even Brahma deva nor Vishnu can see
Shiva's feet or head! It is here Brahman as In-Dweller of Shiva is
conducting destruction.

It is in this scenario, just imagine where we are and how we are. Just
specks, nay, even lesser than the size of an atom we are here compared
to the massive activity going around our / outside our  universe. That
is why it has become MANDATORY to express our SANKALPA (*5) for any
activity, starting from describing the universe where we live, to
which part of kalpa of Brahma we are in till  down the line details of
where we are, who we are and for what we do a particular sankalpa.
(readers please recall the very first mail in this series on relevance
of darbhai in sankalpa).

 It is because of this, every effort is being made to make sure that
we are 'heard' properly and correctly and our action is properly being
done without hindrance. The sankalpa part is given extreme attention
by employing all safe guards, such as holding the darbhai then, to
ward off any obstacles. This sankalpa and the details of  whom we are
inviting are given all safe guards in pithru tarpaNam too so that we
do invite the persons whom we want and pay them back without wasting
anything in the process.

It is in this context, I understand why vEdiks ask us to discard the
pavithram after the karma is over. This universe is changing every
moment. The conditions that existed at one moment need not be there
the very next moment. The forces that were nullified by the pavithram
at one moment for one particular kriya, may not be there at the time
of another kriya. The pavithram has to have the potency to nullify
them at another moment too. That might perhaps be the reason a new
pavithram is sought every time.

From this Vedantic model of Universe another insight also emerges.
Since everything is born of Him, every universe with every being or
non-being in it are HIS children!
 The Brahma is His first child and the subsequent born ones are also
His children.
All devas, rishis, Indra, saptha rishis, manvanthra rishis et al are
His children. All chethanas born of His creation are His children. So
it is not proper to say one is a vaishnavan and  another, somebody
else.

The nigantu explanation for vaishnava is "VishNurdEvathAsya tasyEdham
vaa aNN) or that relates to VishNu.
The children of Vishnu are therefore Vaishnavas.
So all that has proceeded from all the universes of this segment are Vaishnavas.
That means one is born a Vaishnavite. It is not to be thought  that a
vaishnava is different from a Sri Vaishnava. All vaishnavas are Sri
vaishnavas  as there is no Vishnu without SrI. Wherever Vishnu is,
there resides SrI. So every child or created thing of all the
universes is a Sri vaishnava!

The differentiation begins only after the soul touches the earth, or
born as baby.
Some of them by kulam, continues as Srivaishnavites.
Others  gain memory of Vishnu and become Srivaishnavas as though they
are twice born.
These beings are to be respected more for their twice born status.

Their method of worship may be different.
They may sing a different song. But they are all about Him is what
must be taken note of.
Everyone from Shiva onwards have sung about Him.

The best of all Manthras, The Manthra raja pada sthothram on Narasimha
was composed by Shiva.
That does not mean one should not recite it..

The Lakshmi Ashtothram which we customarily sing along with Vishnu
sahasra nama (Devyuvaacha..) was composed by, again, Shiva.
We all recite it with devotion. Any Srivaishnava will and every
srivaishnava will have to.

That Rama nama was the supreme of all names, making it equivalent to
1000 naamas of Vishnu has been said so by, again, Shiva. No one has
stopped saying Rama naama. No Srivaishnava will.

 The Vishnu sahasra naama has been revealed to the world by Bheeshma.
We are hardly thinking of who has said them when we recite sahasra
naama. No srivaishnava will.

It is not from whose mouth, the songs are coming. It is about whom we
are singing.

Narayana is a common property of all. Anyone can sing of Him and
anyone can adopt those songs of Him as he wills. Narayana is impressed
ONLY with the prEmai you exhibit in singing verses or songs, not with
other details of the songs. Even if a speech-disabled person makes
meaningless sounds with PrEmai for Him, He will rush to him to enjoy
his prEmai.

If one is obsessed with other details, chances are there that He will
train His ears to the one who expresses prEmai only through those
words – be it a prostitute who has always thought about Him, in
contrast to a rishi who was always thinking about what that prostitute
was doing than diverting his mind to saadhana.

All are srivaishnavas and some are born as such by contact with kulam.
But others become Srivaishnavas as twice born.
These beings are to be respected more for their twice born status.
Their method of worship may be different.
They may go to a different Guru. The born srivaishnavas too may  go
after a different guru. But that does not disqualify them from Lord's
point of view!! This is another insight from the Vedantic model of
universe.

Herein I wish to make two points.
(1)     The 'Aru vaarthai' – '6 words' given by Lord Deva-perumaL is not
meant for bhagavad Ramanuja alone. Bhagavan would not give anything as
exclusive right to some one. It is for all seshas. Ramanuja as chief
of all seshas, as Adhi Sesha received on behalf of mankind and for the
sake of mankind.

Of the 6 words, the 6th word on whom to surrender is the only advice
meant for Bhagavad Ramanuja only. It also indicates that anyone
wishing to learn more can approach a guru (refer BG also) with whom
they have the attachment. Anything or anyone of this Creation can be a
guru, for a guru is one who  removes darkness. Avadhuta had no teacher
in the strictest meaning of the term. Everything  he saw around
himself helped in removing some part of darkness and thus he came to
have 24 gurus. Bahgavan Krishna extols this in Srimad bhagavatham.

(2)     If it is asked how can one attain salvation without Ramanuja
sambhandam or without acharya sambhandam because only those who have
this  sambhandam will attain, here is another insight!  To say that
those who go to other gurus can not have this sambhandam or get
salvation is to admit our failure to notice things.

The range of what we think and do is limited by what we fail to
notice. And because we fail to notice that we have failed to notice,
there is little we can do about knowing what we have failed to notice.
But once we notice  what we have failed to notice, our thoughts,
precepts  and deeds can certainly be taken up to their realms where
they rightly belong.

What we have failed to notice is that every chethana and achethana of
this creation has Ramanuja sambhandam!! While in avatara rupa as
Ramanuja, he blessed us the sambhandam of one kind. While outside this
plane of avatara, he IS sesha and since every being is this sesha or
enveloped by this sesha (see sandhya vandana manthras), it is right to
say that everyone is having Ramanuja sambhandam and therefore
connected by him to reach Him. "vaikuntham pugudal maNNAvar vidhiyE."
Mannavar here includes all chethanas and achethanas too.

 Because "andru chara- acharatthaiyum vaikunttatthu yEttrinavan" avan – IrAman.

IrAmAnusan, as His anujan will do the same for the sake of all seshas
enveloped by him!!!

UdayavarE!
Neer ingu uLLa ellavattrraiyum udaiyavar!
NaangaLum vummai Udaiyavar aanOm!

Udaiyavar thiruvadigaLE sharaNAm,
Emmai udaiyavar thiruvadigaLE sharaNAm.

(to be continued - to the last mail)


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