Table of Contents Darshanam

Editor: Editorial 1 Sri Sridhar Srinivasan Naichchyam: Path to discovering true Joy Associate Editor:

Surrender, as described by Swami 3 Smt Harini Raghavan RAMANUJA DARSHANAM Nammazhvar - Rangachari Swami Highlights of Nachchiar Thirumozhi – 6 Advisory Board: Sri Mukundan Pattangi (Philosophy of Ramanuja) Sri ESB Swami Arangathamalan mugaththu – Sri 10 Sri TA Varadhan Badri Bhattar Swamy Sri TCA Venkatesan An Interview with Prativadi 13 Bhayankaram Annangaracharyar Subscription: Swami Each Issue: $5 The Essential Requisite for Aradhana 19 Annual: $20 - Understanding Perumal’s kindness Gadya Trayam of Swami Ramanuja 23 Email Great Saints and Teachers 27 [email protected] Tiruvanjikkalam: New temple for srInivAsa and kulaSEkhara Azhvar 33 Calendar (Oct – Dec 04) 34 Coloring page 35

About the Cover image

The image on the cover of this issue, is that of Swami Ramanuja at Thondanur, near Melkote (thirunArAyaNa puram), in . It is here that Ramanuja showed His innate divinity, of being the avatAra of AdisEsha. While fleeing from persecution by kulOththunga Chola, Ramanuja came to Thondanur, and was staying at the temple there. It was here that Ramanuja had released the daughter of the local Jain king BittidEva (later called as VishNuvardhana) from the clutches of a Rakshasa, and the king became a Ramanuja devotee. It is said that a group of 12,000 Jain followers marched to Thondanur, and asked Ramanuja to debate them on religion and philosophy. Swami Ramanuja asked for a curtain to be present between him and the group of 12,000 debaters. Then, He manifested His divine form, as the thousand-tongued A VEDICS JOURNAL divine serpent AdisEsha, argued with the group & won the debate. Most Volume 2 Issue 3: Jul - Sep 2004 of the defeated scholars consequently took refuge in Ramanuja, and became his disciples. This wondrous incident in Ramanuja's life on earth Vedics Foundation (http://www.vedics.net) is immortalized through a painting at the Thondanur Narasimha temple, which can be seen even today.

of (true (true guNalEsha guNalEsha soup-con (devotion) (devotion) svarUpam , that it is not easy to to easy not is it that , – ignorant, – long before speaking of long before speaking of (practice), (practice), agnyaha for us our journey towards our journey rehension, yet lived with a sense of terial success or a few rewards or a few rewards or success terial trait. One is swami Kurathazhvan, works, they repeatedly re-iterate a re-iterate they repeatedly works, i Ramanuja, whose exalted qualities qualities exalted whose i Ramanuja, d naichchiyam,servitude, total and (ignorance), is not easy and our our and easy not is (ignorance), - fool, - fool, anushTana avidyA mUrkhaha that it is easier said than done than that it is easier said . The sense of humility and servitude was real and and real was servitude and humility sense of . The (knowledge), himself (the final stage) in (the final stage) (absence of any attachment to material and samsaric samsaric and material to any attachment of (absence – totallyanyof positive – bereft attributes), when he does and gnyAna (liberation). Ultimately, if we recognize that our happiness lies in the in the lies our happiness that we recognize if Ultimately, (liberation). then , Sriman and Ramanuja Swami our master, of happiness our can bring what all, After of mind. state logical is the naichchiyam another devotee? serving devotee a than joy Lord greater in of terms in lowliest himself to refers repeatedly mAmunikal Swami (e.g., vimshati yatirAja possessions). Yet, in their life and and in their life Yet, possessions). naichchiyam. Hence, they practice Hence, naichchiyam. total humility and servitude. our by are picked any other, than more Vaishnavam, of Sri Two orthodoxy, as the quintessence of this of swam incomparable disciple that Mamunikal. Manavala is swami of course, The other, defy description. with giants intellectual incomparable vEdantins, ubhaya were Both immense appropriate, humility this Was Why? naichchiyam. total sense of warranted? was of his life focus the Kurathazhvan, Swami for Yes, because Sriman our lord and Ramanuja swami our jagadAchArya , not Narayana, forget when we have learned a little something, that it is hard to ignore ignore to is hard it that something, little a we have learned when forget that we may have earned a little ma along comes that anger the and ego, Jettisoning and there. here awards of with it, a consequence recognized this problem purvacharyas the reached had Our Acharyas value. its preaching before complete, highest in terms of learning and comp Now, one may opine, Now, one may opine, 2 vivarjithaha bhAgavatas towards of humility sense a realized of reflection a is so, it Ramanuja. and Swami a learning, when a modicum of and age in a day We live and Because towards bhAgavatas. of servitude is through a sense nature) is the and Acharyas, our Azhvars by described as sEshatvam, parva charama because the only way to knowing our appropriate, knowledge and a hint of a self-perceived positiveattribute, propels us to any condemn readily We will self-esteem. and of ego develop oodles

IS

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servant A ).

ORD AND L swaroopam

(total dependence) towards towards dependence) (total point.true Sri For a Vaishnava, yam means an inherent sense of yam means ). Naichchiyam does not imply ). Naichchiyam does not (chosen lineage), bequeathed us lineage), bequeathed (chosen w it epitomized his stature as the w it epitomized his stature r exalted lineage. The ability to The exalted lineage. r texts that are typically prescribed had a chance to master the , to master the Vedas, had a chance magnificent that it epitomizes the magnificent wisdom, collectively known as as known collectively wisdom, sEshatvamAgira swaroopaththukku swaroopaththukku sEshatvamAgira emming from our recognition of our recognition emming from ation of naichchiyam as a sense of ation of naichchiyam , and why is it such an important trait trait an important such why is it , and

DITORIAL TOWARDSUBSERVIENCE

S st important traits, thus: here E

bhAgavatas , pAratantriyam orAn vazhi : ) is) our true nature ( (Sutram 215) (Sutram

TO PATH DISCOVERING TRUE JOY

): mean

UMILITY

(H sEshatvam

DEVOTEES naichchiyam (servitude) and and (servitude)

AICHCHIYAM

N eighteen gems of sampradayic of sampradayic eighteen gems insightful rahasyangaL’, ‘ashTadasha after one has for comprehension only works, srI vachana eighteen Of these prabhandam. Divya and alike scholars and sampradayic by our Acharyas is extolled bhUshaNam a work of such as the very pinnacle, from ou stemming divine outpouring wisdom purANic and SAstric of esoteric the essence delineate succinctly by is unmatched bhUshaNam Sri vachana in clarity crystal-like with ulagaryan pillai wondrous work, swami In this anybody. or anything Vaishnava, of a Sri traits many essential describes in tamizh) (his name and comes upon one of the mo Siddham Janma Naichchiyam What does for a Sri Vaishnava?answers,Sri afindfor we turn to swami the To maNavALa vyAkhyAnam.mAmunikaL’s Naichchi of subservience st humility, sense sEshatvam Kurathazhwan’s upon Swami had commented we editorial, In an earlier and ho sense of naichchiyam, amazing A loose transl Sri Vaishnava. true is both who is inferior) neecha, someone from (stemming inferiority truly Naichchiyam what To understand incorrect. and inadequate most one of the lOkAchArya, PiLLai Swami to turn we means, the in Acharyas prominent ( his devotees and perumAL of a sense It communicates inferior. feels a Sri Vaishnava that Swami bhAgavatas. and towards and servitude dependence vyakhyanam mamunikaL’s thAzhchchi ThagudiyAna reference stems from one’s Naichchiyam steps, foot in their follow if we and is bhAgavatas, point reference the ( then, servitude vandhAl anuvartanAdigaLil BhAgavata a humility, sense of a naichchiyam, he feels unless well, serve cannot reward. his lies service, in Therein, Master. the towards to serve desire

) ” en and and svam svam upaaya sahakaari sahakaari eternally eternally removes “avanukku ) pugundhEnE – (free form (free – “amarndhu” ” (The requisite ” (The requisite ), and sanctions service daththal seyyaliRE oru pOkkuvaraththu oru pOkkuvaraththu sva pravritti nivritti” sva pravritti “Saranagati” “ombadhinaayirappaDi”, (chosen lineage) acharyas acharyas lineage) (chosen kainkaryam ( kainkaryam personified, removes all the the all removes personified, manuja Darshanam volunteers: explicitly states “ Sara BhaTTar, and also in the the in and also BhaTTar, Sara Lakkuvaay theriyaadhapadi seRindhu theriyaadhapadi Lakkuvaay thiru-k-kurugai piraan piLLaan is piLLaan piraan thiru-k-kurugai our efforts) and the incidents in and the incidents om our efforts) upaaya bhaavam ki upaaya bhaavam (krpa) orAn vazhi orAn adhyavasaaya gnyaanam adhyavasaaya iefly through the phrase “ mbankaLukku hEthu uLLadhu” hEthu mbankaLukku . , in his “Dramidopanishad “Dramidopanishad in his Desika, Vedanta . means delay means in putting. 9000ppadi says “ , the actualarein the commentary words (helpless himself). (helpless Eedu pugundu ”. In , the equivalent phrase is “ phrase is equivalent the ”. In Sanskrit, ” (Free from translation by Ra by translation from ” (Free in the longer commentaries. They are all in consonance with in consonance all They are longer commentaries. the in amarndhu avanE upaayam enkiRa and and vEri maaRaadha poo mEl iruppaaL vinai vinai theerkkumE iruppaaL vEri poo mEl maaRaadha oru sahakaari vENdudhal, than thaliyilE oru sahakaari naduvodru vyavadhaana viLa vyavadhaana naduvodru akinchanathvam” akinchanathvam” Sangathi” mentions this br Sangathi” very brief nature, but also by indicates that clear in a commentary on thiruvAimozhi called called thiruvAimozhi on in a commentary clear of the one Nanjeeyar, written by Sri ParA Sri after of the SampradAyam Sri by us to given commentaries 36000ppadi and eedu 24000ppadi NampiLLai respectively. and Sri piLLai PeriyavAchchAn 6000ppadi, Ramanuja, after on thiruvAimozhi commentary The earliest putra, gnyaana Ramanuja’s by written “pugundu” the into look shall and we NampiLLai, of Sri opus “eedu” magnum the same. For 4 (avoiding to stem fr actions that seem in cited usually are Draupadi and Gajendra VibheeshaNa, lives of the support of this interpretation. translation by Ramanuja Darshanam volunteers: looking for a facilitator facilitator for a looking volunteers: Darshanam Ramanuja by translation causesin delay puttingship) (doer the means onto the Lord by soul). viLambam Vyavadhaana vi naduvu thalaikkum thiruvadigaLukkum pugundhEn there could be no perception of any gap state where “I attained the between my head and the Lord’s holy feet”) a as then is deemed is a physical process, it If prapatti ( a means has process this to adhering person the and (facilitator), in hiswhich hand, go against the above interpretation of the two words amarndhu “ signifies “ says and means) is the He alone that knowledge anRu uNdaay obstacles for reaching the Lord and yields Lord and yields for reaching the obstacles His Lord, through only the that means this Again, forms. all and in is who divine consort, in thiruvAimozhi says ( Nammazhvar Him reaching soul the to obstacles – is 6000ppadi briefly, it put To the in perhaps only possible, – kainkaryam (nitya servitude eternal Himself. by SriVaikuNTa) of abode Lord’s (upaaya). that the Means the Lord is of the opinion It is interesting to note the interpretation of the words

3 - i.e. “I ) is as follows: follows: as is ) akalakillEn iRaiyum www.vedics.net Sri U.Ve Embar Rangachari Swami Rangachari Embar Sri U.Ve and hosts of savants! I, the vassal vassal I, the and hosts of savants! are mental attitudes. This is made made is This attitudes. mental are yam, and nothing else other than (entered) are NOT physical acts of are NOT physical (entered) the ideal state.” Clearly, the words the ideal state.” Clearly, ngachari Swami’s handwritten article Swami’s ngachari mmazhvar has handled the concept of the concept has handled mmazhvar virumbum thiruvEngadaththaanE thiruvEngadaththaanE virumbum adi-k-keezh amarndhu pugundhEnE” adi-k-keezh pugundu se, really, not. matters (connection to swami ramanuja) will take us to to swami ramanuja) (connection sambandham (stayed/sat) and (stayed/sat) ” (ThiruvAimozhi 6.10.10) is perhaps the paasuram that is most most is that paasuram the is perhaps 6.10.10) (ThiruvAimozhi ” SURRENDER AS PRESENTED BY NAMMAZHVAR SURRENDER AS PRESENTED Nammazhvar (Nammazhvar did not leave the shade of the tamarind of the shade the leave did not (Nammazhvar Nammazhvar all to AshAsanams mangaLa and performed Thirunagari, in Azhvar tree itself). They from there emperumans one or anything that we, even remotely, perceive as being at odds with with odds at being as perceive remotely, we, even that one or anything of ourselves. exalted assessment our own lay Vaishnavam Sri true happiness, true that showed Our purvacharyas (sEshatvam), servitude than more joyous is nothing that in recognizing naichchi real than nothing is more ramanuja In this article, we shall see how Na see article, we shall In this Saranagati (Prapatti, Surrender). “ paasuram thiruvAimozhi well-known The very enRu used to illustratewidelySaranagati. the concept of The meaning. literal the look at and paasuram the us examine let First, – is as follows paasuram mangai uRai maarbaa enRu alarmEl akalakillEn iRaiyum aaLvaanE ennai udaiyaay, moonRu ulagam nigaril pugazhaay muni-k-kaNangaL nigaril amarar pugundhEnE. amarndhu un adi-k-keezh adiyEn illaa onRu pugal Sri. B.S.S.’s from paasuram, of this translation The free form at (available thiruvAimozhi of translation “The Lord with the lotus-dame ()His chest saying poised on “I over me along will not part even for a moment”! The Lord who rules of Thiruvengadam glory! The Lord unparalleled in with the three worlds celestials by the peerless after sought without any merit to speak of, have attained salvation staying under for the given is and translation The paasuram note: (Editor’s feet.” Your benefit of the reader; Sri.Embar Ra does not contain the translation). “ ends with The paasuram Your feet & attained sat/stayed at amarndhu mOksham. Everything el ” u (His (His ). Krishna). a small . deity. a small highly reputed , and kainkaryam she will derive derive she will fall at the feet of fall at the ) is (the means to the ’ to secure the Lord’s to secure the ) to Ravaigal pin senR pin Ravaigal ; and - the absolute surrender “Ka illi. B. Sriraman Swamy illi. B. Sriraman Upaaya ‘ Manmatha is Manmatha sought the assistance of the assistance sought Krishna Saranagatan – thiru-p-paavai,– 29 where she e of the firstdecade of Nachiar “” has categorically has categorically “Thiruppavai” tion, having proclaimed that the i) Manmatha (a rough analogy to to analogy rough (a Manmatha i) proves to Krishnaalone that He is ( is to contribute to His happiness Bhuvarahachariar Swamy, M.A. Sri Vaishnava Sri umozhi. Where is the need for this umozhi. Where Andal - ( , Lord Sri Vaishnavam Sri Kainkaryam Composed Sri. Elayav by ) is meant only to produce joy foris meant the recipient) only of except His grace for attaining for His grace except ) “siRRam siRukAlE” – the recipient) – and spoke to Him in unequivocal terms that she had no that she unequivocal terms to Him in and spoke Upaaya ainkaryam ( and Seshi ’ , is "Cupid" as present in the western world as is "Cupid" , Krishna Lecture by Sri.U.Ve. Elayavilli.Lecture by S. Upaaya ‘ NACHCHIAR THIRUMOZHI – A FEW HIGHLIGHTS emphasis the fact that the a for enough than more is This only). the uniting of art in the skill for his celebrated who is “Manmatha” substanc sum and the is lovers. This Thirumozhi. arise questions following Now, the Manmatha goal). village, in Nandagopar’s girls the woken up all having Sri Godhadevi, went to Service. her to her and take become merciful towards However the Lord did not Service.His unfailing His missile namely Saranagati became futile. Unable to brook the delay, Sri devotee Is it proper for the dedicated other means than are sweeter Of the two immortal which poems sung by Sri Andal, nectar, the second one is Nachiar Thir one first The song (prabhandam)? quintessence of brought out the i.e. - salvation attaining means of sole the as Narayana Lord Sriman to is the the Lord Sriman Narayana himself she clearly 28, where thiru-p-paavai, – the service). Her idea of service is to bring happiness to Him only and not not and Him only to happiness bring is to service of idea Her service). the happiness of both ( for or for her happiness, The service (k (Refer to His happiness looking at happiness by the service ( another deity to realize his/her ambi all , and (ii) After Lord Himself is the desire Her realizing of soul means this is Manmatha Mother to fall her own son. Is it proper for at the the son? feet of her is as follows: these questions to The answer for his job of uniting the separated lovers. Sri Andal found that Her Her that found Sri Andal lovers. separated the uniting for his job of 6

– the 5

naNNaadhE naNNaadhE pazhudhil thol pazhudhil ; kuRai onRum illadhavan avaaptha samastha kaaman kaaman samastha avaaptha the mindset. If it were to please averse to thinking about Him,aboutaverse or to thinking it might happen that the process a ritual either to attain the goal of spirit being a mental attitude, it does does it attitude, mental a being spirit Swami NammAzhvAr ”! (means of living) of remembering His qualities qualities His of remembering living) of (means thozhudhu maamalar neer sudar dhoopam koNdu koNdu dhoopam neer sudar maamalar thozhudhu vaazhvinai ), in the sense that they are the sense that), in not ” and says “ says and ” going around His temple etc. etc. His temple around going pugazh iruppaar ezhudhumeRum idhu migai idhu ezhudhumeRum Thus, there can be no doubt that prapatti is a mindseta and physical not gives Lord the that conviction a only requires mindset This process. salvation at the time found by Him to be appropriate to theand soul, adheres to the Lord the averse to NOT who are beings fellow all to service and doing says Azhvar Thirumangai – advEshis not who are (i.e. in Tamizh) gets affected. Nammazhvar uses the words “ uses the Nammazhvar affected. gets in Tamizh) This interpretation of prapatti isagreement in with logicalanalysis. If then is it process, physical a is prapatti the spirit of prapatti, please the Lord through physical or to process. Ifafford it were to the spirit, this process since NOT any need physical on any impact without is executed alone - no wants the Lord, His quality of having fulfilled are completely One for whom all desires

). ). A beautiful

). sustained sustained Sita ). kaRpooram naarumO kaRpooram (sindhurachchempodi pOl). (sindhurachchempodi decade, decade, vAraNamAyiram Tirumalirum Solai. th ath, now plans to display the ath, now plans to display es to know the sweet taste of the es to know the sweet taste decade decade ver ask for anything as a reward reward anything as a for ver ask dalRealizingdo so. cannot this hills said to Andal, “Suppose I eat I eat “Suppose Andal, to said hills th Sri who was actually sent by did not move from that place and did not move autiful description of the marriage of the marriage description autiful 1 lakh bowls containing butter and butter containing bowls 1 lakh the dream to Andal herself and made the dream to Andal herself and decade, Sri Andal takes a pledge that a pledge takes Andal decade, Sri th decade, Bhattanatha willfail not her. th (milk mixed with rice) each”. her life by listeningher life by to the description of the dream by Trijada, whereas An daughter), (Vibhishana’s showed Lord the Andal, of nature a stand Sita cannot the dream to her companion. So, even her describe Andal. to parallel now wish Andal Sri a dream, was As it beautiful lips of the Lord by asking the conch in the hand of the Lord (7 lips of His taste delicious the about festival as beheld by Andal in her dream, subsequently is given by Andal by Andal given is subsequently dream, in her Andal by as beheld festival (the 6 companion herself to her requesting the nightingaleinviting to coo melodiously come the lord to Srivilliputtur. to possible as early as de (ANdAL's) her fearing The Lord, A be in her dream. festival marriage 8 In one of the pasurams in the 9 in In one of the pasurams she would offer 100 bowls of butter and rice cooked in milk and mixed mixed and in milk she would offer 100 bowls of butter and rice cooked of the The Lord Sundara with jaggery. “I will replied, Andal for?” ask you will what me, to offered everything not demand anything. I will offer ksheerAnna this for demand your be will what finally, also, them of all eat I "Suppose I will be forever in your the lord. “No demand, enquired offering”, service" replied Andal. Vaishnava out the quintessence of our Sri These two stanzas bring SampradAyam.Vaishnavas Sri will ne after Even service. for reward is the Service to the lord. service for their as the cloud messenger, the Lord didsending not turn up. All the of Andal becamecompanions more worried than Andal. It now became who were more worried the duty of Andal to console her companions, faith in that she had them by saying she comforted than her! Therefore, if they Even Krishna. and Sri Sri Rama , of Sri Slokas Charama the of as the daughter fail, her birth arrived from Hills, as messengers to Lord Srinivasa, just as Sita had to sustain herself, she sends the clouds which Further in order Sita as just Srinivasa, Lord to messengers as Hills, Tirumala from arrived had as a to sent messenger clouds the Unfortunately, Rama. Sri flowers, grass, trees, of green was the growth So there heavily. rained fruits, waterfalls,the hills etc on of 9 in the follows hill the of description

i.e. 7 to all {a game , etc to get yoga, etc) of the Lord etc) of the Lord “Sirril”

is unbearable. So So is unbearable. says that she is born is born that she says bhakti bhakti Here, Sri Andal brings brings Andal Sri Here,

separation atha to rush her help. The of their robes, kudal izaithal, of their robes, kudal The lord cannot bear this and He and He bear this The lord cannot He should perform penance etc to He should perform penance etc to , jnanayoga, , jnanayoga, (quality of a to Lord being servant Sri Andal, but is also applicable applicable is also but Sri Andal, to fall at the feet of Manmatha. Manmatha. of at the feet to fall “Vanidai Vazhum …” Vazhum “Vanidai yoga karma alone). The simile here is most outstanding. The outstanding. here is most The simile alone). ananyArha SEshatva SEshatva ananyArha Narayana do not allow her to wait for His union. His for His union. wait her to allow do not desire was not fulfilled even after categorical declaration of her desire for Manm implores Hence she kainkaryam. handsomeness, virtues, (the extraordinary vailakshanya by hook or crook, even at the expense of her nature of depending of nature of her at the expense crook, even by hook or achieve wishes to she svarUpa), Lord (pArathanthriya the on completely wrong is not her desire. Hence it the importantpaasuramIn thisis the fifth one – decade, the most pasurams beginning with out the soul’s out the soul’s Sriman Sriman a or yaga, of a performance the (during offerings sacrificial prepared from a fox Suppose . like demigods the for only are meant ) the forest enters the kitchen and eats that the offerings, cannot be then Godha Similarly to the divine beings. offered thisin world.the souls This is the meaning of the letterin “U” the observance see the One who cannot He is the {A+U+M}. “Om” pranava of any other means like his union. Even though the gopis’his did not resort to those union. they fell Even means, the Lord. for intolerable highly was which Manmatha of at the feet which His mistake (the Lord) thought that it was He Therefore ultimatelymakingassistance resulted seek the in the gopis’ of Manmatha. In fact, He thought that vice- become it has but (cowherdesses), gopis’ these get the company of the appeared before and hurry in great He rushed Therefore versa now. not even cast their hence did and upset, were very gopis’. The gopis’ in to be deeply engrossed and pretended at Him glance aplayed small house out of sand by the gOpis building or the earth}. on picturesque drawings tries to spoilbetween the two them. Thus there ensues a tough feud in finally results other, which on the and Krishna one hand the gopis’ on separation. into culminates which union their in the morning bath means like early other resort to several The gopikas Sri Krishna robs them river where she bride; His as Narayana Sriman Lord the to offered be to world this in in away be given has to she that speaks if somebody cannot live even to somebody else. marriage to only applicable is not This truth

His …”It brings water …”It brings ) of Sri and and Ranganatha Sri ) of have to think of Sri Ranganatha. have to think of Sri Ranganatha. to get His blessings. They will be They to get His blessings. and religious reforms are relevant relevant are reforms and religious in simple Tamil, which becomes radiant. When we see His When we radiant. becomes over ladenfor with true love the ling the darkness of ignorance from of ignorance the darkness ling ernal happiness. On seeing our ernal happiness. On seeing d make them all as His devotees, our as His devotees, our them all d make Sri parASara badri Narayana bhaTTar swami bhaTTar Narayana badri Sri parASara theertham sundhathi bhAdhi (thirumanjanam ARANGATH-TH-AMALAN MUGATHTHU MUGATHTHU ARANGATH-TH-AMALAN for the holy bath service. dedicated its at amazed we are Really, Ranganachchiyar. we noble service, cauvery’s After seeing Shall we make a move towards Him and think how we can admire and and admire we can how think and Him towards move a we make Shall enjoy His beauty? First, we get into the main entrancewe go and and AchAryAs. Then we go to the shrine of through shrines of Azhvars Ranganatha.Sri Praying to vimana, we enter the sanctum sanctorum. Sri of the beauty by captivated are we there, as we go As soon impeccable love and service, His face face His service, and love impeccable So let’s know. don’t We react? how do we smile, and bright broad now. reaction its and devotion our examine and its service. It takes think of the holy river Cauvery First, we shall of Sri the devotees to mat welcome its in rolling immense pleasure are gone to all Divya Desams, These devotees, after having Ramanuja. and Ranganatha see Sri to curious very grace), we will be motivated and kindled to perform service to Him service to perform to and kindled be motivated we will grace), (kainkaryam), which will give et come and has mother its lost has temporarily which calf, as a as eager be will heart Their for her. looking On seeing theirisLord. longing true devotion, Cauvery to touch their by done most important service of the we have to think feet. Here, Cauvery, which has been referredSri by parASara bhaTTarhis inSri “ as (22) stavam Rangaraja an all the souls, In order to redeem the anointed RanganAyaki, Sri of spouse divine the Ranganatha, In prabhandam. divya naalaayira the compose them made and Azhvars praise Lord our Azhvars these hymns, the laity. by even understood can be and propagate the follow were born to acharyas who Among the is Ramanuja Swami by people, extolled and Azhvars, our of philosophy by dispel us He enlightened unique. compositions teachings, His lives. our and offer solaceeven to thisand day, to the distressed they and hope despairing souls.Heanointed 74 Acharyas after himto nurture our to the Lord. service render and sampradAyam great Lord (through ardent love towards our When we start developing 10 9

. Thirumozhi dal. The surrender to the Lord refuge in an will never will Acharya an in refuge in, and surrender to Sri Ramanuja. to Ramanuja. and surrender Sri in, ANdAL (courtesy: www.srivaishnava.org) www.srivaishnava.org) (courtesy: ANdAL In order to establishfact ofVaishnava the our Sri SampradAyamthat the salvation, of means soul the is alone affection and love Acharya's sung by An was Thirumozhi Nachiar His unfettered by is polluted mercy Lord’s the as fail may (Saranagati) of But, taking (svAtantrya). independence means other all up only. of kindness the milk of full is give Acharya as the us, fail to Arjuna directed Gita, the in Krishna, Lord Andal Sri whereas in Him, refuge and take etc yoga karma like salvation directs all of us to give up even the lord and to take refuge unto the Acharya.and substance This is the sumof Nachiar Let us all, therefore take refuge

Swami namperumAL (courtesy: acharya.org) acharya.org) (courtesy: namperumAL Swami

12 11 be thought of now. He has has He now. of thought be . Unconsciously, we too smile at at smile we too . Unconsciously, of Sri Ranganatha. He says that that He says Ranganatha. of Sri irunAmam (the holy mark on the (the holy mark irunAmam nganatha, wipes out our ignorance. ignorance. our out wipes nganatha, if emperuman ifis asking about our answer. But Sri ParASara BhaTTar, of the bog/swamp (desire to possess (desire to possess bog/swamp the of (with their hymns) we can admire the (with joy knows no bounds. The bewitching no bounds. joy knows undoubtedly we will be in ecstasy. in ecstasy. be we will undoubtedly

the beauty of His face, all our efforts become futile as He is beyond beyond is He as of the we take hold Hence to stand there. unable We are Ranganatha. futile from him worshipping We start His beauty. admiring start and pillars become Now, Histo the crown. lotus feet efforts our all like and glittering, which is fresh face, His move towards Then our eyes face, and His broad on seeing tongue tied We become sun. the morning His of try to thinkbright of Though we words to capture and smile. describe beauty the to lend ready are Azhvars But our inefficacy. over feel sad We words. hand. With their help us a helping in says Andal Ranganatha. Sri of beauty incomparable inexplicable, the enhancement created by Lord’s about Thirumozhi Nachiar beauty. hymns should Thiru-p-paaN Azhvar's the eloquent eyes beautifully depicted Due to We don’t know the answer. it so? Why is eyes. enormous He has any think of we can't our ignorance, Ra devotee of Lord ardent who is the He saysto pull that the people out big His wealth to attain and and name fame), even if they don’t have love With so. be can't it towards He takes Him, pity on them and attracts them by his eloquent But eyes. of full be He is the epitome of mercy. Since and full of compassion are eyes which should body his mercy, beings. the human mercy on to shower ready is He eyes, Ranganatha, eyes of beautiful to leave the loathe are eyes Though our as the as red are which lips His Now we see go ahead. to forced are they coral. On seeing His rosy lips, our makes us forget all our smile miseries seems him. to indicate as smile His that. with things so many associate or imagine can We welfare. inadequate. words become our try to explain, Whatever we kind the possesses He incomparable. is Lord Ranganatha of The beauty parASara and Sri AchAryAs, Azhvars, made that beauty of classic bhaTTar if paramapathanAthan’s feel and (the lord in Sri promise forehead doesn’t bear th vaikunTam) to back come certainly “I’ll smile, bewitching broad the and forehead) One description. beyond are and mercy beauty Hence His ” by on his face is due to the service rendered for the gleam more reason this. in doubt no absolutely is There acharyas. t. Later, I learned many Sanskrit Sanskrit learned many t. Later, I w? In how many languages have have w? In how many languages tten about 1207 books. This room in in room This 1207 books. tten about vyaprabandhams before I was nine vyaprabandhams re written and published by me. old. My father taught me 3000 di 3000 me taught uncle father father's My my from old. works many me and for samashrayanam later, he performed years Two old. years learned I then taught me the ThiruvAimozhi thousand. These were taught to me addition, In Thiruvadi Chiththathoor of village in our as well as in Rayapuram. Kidaambi Krishnamacharyar. uncle? grand your from also works Sanskrit learn you Q. Did from him firs some works A. I learned 14 works, including Sri Bhashya, from Sri U Ve Jagadguru Gaadi Gaadi Jagadguru Sri U Ve from Bhashya, Sri works, including his upon , North to went When Swami Swami. Ananthacharyar and Swami Iyengar Rangaswamy Ilangaadu from learnt order, I Bhagavad I learnt In addition, Swami. Venkatacharyar Pudhupper ancient grammar, Tamil vyAkhyAna, mUvAyira Rahasya, Vishaya Shashti from RamayaNam Kamba and prabhandam Ashta works, Tamil Swami. Jeeyar interest the you get did Vedas? When the learn did you Q. From whom them? to learn A. I learned some parts of the Vedasfirst from Narasimhacharyar.Later I Sanskrit my way of were in the they as Vedas the learning stopped from them again learning of nineteen, I started After the age education. with learned people 25 About Swami. Sudarshanacharyar Mamballam a building and purchased Vedas learn us to for a pAtashala I created me. streets we learnt, in the divine Vedas the reciting started it. We for around the temple. This was started the year in andstopped in 1964 1919 when attack. I a heart had do you kno languages Q. How many works? you written all in works written I have Sanskrit. and Hindi Telugu, A. I know Tamil, in all four upanyAsams also performed I have four languages. languages. wri have I authored? you have works (1979), how many Q. Till now languages, four the In A. are 1/4th about only which of out - books many has seated am which I not authoredby me. The rest we far? so authored have you books the group you Q. Can A. They can be separated into 16 groups. Most importantly, I have all of Ramanuja's I published granthaas. pUrvAchArya published Vedanta of all Granthamala; Ramanuja called a book in granthaas all and Granthamala; Desika Vedanta called in a book granthaas Desika's

13 swami – it is safe to say that but but that say to safe is it – swami Desika. Later, after hearing the e upanyAsams of kAnchi swami!". e upanyAsams of kAnchi swami!". also delivered upanyAsams in his upanyAsams also delivered arned the general Sastras from arned the general Sastras from ices to Ramanuja darshanam - the in the household of my grandfather the household of my grandfather in easy to comprehend commentaries Translated from Tamil by Sri TCA Venkatesan. Venkatesan. TCA Sri Tamil by from Translated one of his ashta dikgajas. dikgajas. ashta his one of AN INTERVIEW WITH SRI P.B. Interview conducted by Sri K.A. Manavalan and Sri T.A. Bhashyam. Bhashyam. Sri T.A. and Manavalan Sri K.A. by conducted Interview ANNANGARACHARYAR SWAMI (1979). (1979). SWAMI ANNANGARACHARYAR Bhayankarar"? "PrativAdhi the name get he did Q. Why an he defeated NayanArAchAryar, of was the disciple When he A. Upon which debate. a philosophical in pundit advaitic From bhayankararE". celebrated him as "PrativAdhi NayanArAchAryar to be known by that came his descendants and he that day onward, name. itself? Q. born in Kanchipuram you Were A. Yes. I was born in Kanchipuram Swami aNNangarAchAriAr Bhayankaram PrativAdhi Sri note: (Editor's is one of the greatest, if not the greatest, Acharyas to have this graced earth in the 20th century. His serv shown by Swami Ramanuja - are beyond authentic way of life as us with He has blessed description. He has not only text in our SampradAyam. on about every source just but books, of thousands published recall who People devotees. of of thousands hundreds to style inimitable "if one wants to get a sense of how gOshtis say his upanyAsa is,SriVaikuNTa one should attend th to extremely indebted is us of Every one it is been where would not have sampradAyam Ramanuja our for him, today.) Bhayankarar"? "PrativAdhi you get the name did Q. How A. This is not my name. It isHis divineancestor. the titlegiven to our viLakkoLi at lived Annan. He Bhayankaram was PrativAdhi name Kanchipuram. He le in sannidhi NayanArAchAryar, son of Vedanta and sought Srirangam to went he Mamunikal, Manavala of greatness the learnt he grace, Mamunikal's to due feet. There, divine Swami's became and Sastras special Swami). Jeeyar Shashti - father (mother's in youth? studies your about tell us you Q. Can young a very During ANNangarAchAriAr. name was father's A. My years six when I was done upanayanam I had him. from learned I age, r, my father did not agree to it. iyal ghoshti once nor have I saluted iyal ghoshti once namamalai PAtashala, my mother A. Yes. I have been running journals in all four languages. I publish a a publish I languages. four all in journals running been right? a journal, publishing also been have you addition, Q. In have I Yes. A. I Telugu, In Hindi. and Sanskrit in Manohara" "Vaidika called journal "Sri and in Tamil Patrika" "Ramanuja called a journal publish Ramanujan". use representative you or do magazines all for editor the you Q. Are magazine? the of each for so far. any assistant kept not I have magazines. for all editor the A. I am for 32 years. been running These magazines have know English? also Do you languages. four know you said Q. You at the Va A. When I was learning it once. once? iyal ghoshti saluted not have you mean you do Q. What have one does not it starts, then ghoshti when in the is present A. If one to salute it. Only if one joins it the middle in does one have to salute it. I ready be always I will middle. once in the ghoshti the have never joined Allisdue to the graceghoshti of my father.before this starts. the front in the to come ghoshti Divyaprabandha for reason is the Q. What in the about goes perumAL when behind, to come ghoshti and Veda streets? about all us tell Vedas Tamil which are the A. The Divyaprabandhams Vedas Sanskrit the However, qualities. auspicious Lord's divine the and attempt in its failed qualities, these about telling which started by Vedanta The is stressed same nivartante"). vAchO ("yatO off backed in the is aruLiccheyal why reason the is This and others. Kambar Desika, in the back. is pArAyaNam Veda front and 16 Howeve wished me to learn English. my fatherLater, when was ill,came a to see him. doctor At that time, my English I learnt doctor. from the English learn I that asked himself father a from time some for English learnt also I years. 1.5 about for him from well in speak while I cannot Even now, Venkataryan. person called in all is beautiful hand-writing My write. and read still I can English, is It I tell a B.A. if I am ask me my handwriting who see Those languages. gOshti. up give (laughs). I a P.B.A that am never should I that me perumAL's for affinity greater your for reason the Q. What's ordered had Himself? perumAL for dEva than gOshtis father My A. missed due to his grace. I have never

15 Swami PB Annangaracharyar Swami PB Annangaracharyar

of Manavala Mamunikal'sina book called works Varavaramunindra in 15 me, by authored books published I have In addition, Granthamala. for meanings extended authored I have age of 19, the at Starting groups. the 4000 divyaprabandhams. m yathIndhrap maganAgap perRap hE"), so too I pray every day hE"), so too I pray every day of works. In these works, first he of works. In these were selected as Saptha Rishis. At At Rishis. as Saptha selected were ng sandhya-vandanam, they must ng sandhya-vandanam, s born in Manavala Mamunikal's Mamunikal's in Manavala s born RuvEn EzhpiRappu charyar. A few pages later, he would later, he few pages A charyar. births ("ninnaiyE births ("ninnaiyE

Vadakalai and the Thenkalai about say something you Q. Can divisions withinthe Sri Vaishnava SampradAyam? What wasVedanta division? this in role Desika's A. During Vedanta Desika's time, there was no division within the Sri a wearing swear, far? I will that Why go SampradAyam. Vaishnava Vadakalai was no Thenkalai there 1800, to prior that garland Thulasi upAsana. through knowledge great gained Desika Vedanta division. number great a authored he Therefore, Loka notion of PiLLai a will reject state that "this islittle the thought of such and such". A later, he would which group what he himself had rejected earlier. A certain agree with is the This opinions. his earlier following started time, his came after division. Vadakalai for Thenkalai cause the mahipOdhyAya"? title "mahA the get you where did and Q. When 1972,A. In Allahabad, at seven people that time, this titlegiven was to me by vice president Sri Pathak. you Have yatras. divyadesa several on gone have you that learn Q. We desams? divya Vaishnava been to all Sri Out 23 times. alone yatras desa Indian divya done North I have A. So far, of the 108Sri Vaishnavadivya desams, 106 this are in Out of world. at worshipped I have and Thiruppirithi, Salagramam excluding them, desams. divya 104 late. early and return go to work sampradAyam of our people Q. Many Sri the follow to unable are they this, like in lowkika involved Being do? can they tell what briefly Can you sampradAyam. Vaishnava performi and up waking A. After for even time is insufficient If there verses of Thiruppavai. 30 all recite that, then they must at least recite the "siRRam siRukAlE" paasuram. If Vaishnava the Sri followed have would they do this much, sampradAyam. gift? greatest as your do you consider Q. What A. I consider the fact that wa Rama that prayed as Dasaratha Just gift. greatest as my sampradAyam (all) seven for son be born as his peRuvEn EzhpiRappum nedunthOL vEnd for as my births seven (all) Acharya Mamunikal I that gain Manavala pe guruvAgap perRap ("ninnaiyE pravaNA"). 18 17 for UDaiyavar UDaiyavar for , I consider, the work "Sri Bhashya the sampradAyam,it is wrong to s. Even today, many scholars who many scholars Even today, s. ng that their discourses are based that their discourses are ng r, K.A. Manavalan and r, K.A. Manavalan rabad (Sitarambag) rabad have written thousands of works that itten in Tamil they cannot be respected. I on UDaiyavar Vaibhavam. Q. Amongst all your works, which one do you consider is the best? best? the is you consider do one which all your works, Q. Amongst authored I have works the A. Amongst for the Sanskrit in vyAkhyAna my all Also, best. the as in Tamizh, Sara" 4000 Divyaprabandhamsgood. are very work? your first recall Q. Do you the at speaking A scholar time. that old at 15 years A. I was about the as that stated in Kanchipuram mandapam Pillar Hundred wr were Divyaprabandhams Vaibhava "Divyaprabandha called Sanskrit in book page 30 a wrote my first book. That was his claim. rejecting :" discourse? first your gave you and where when tell us you Q. Can A. One time I had gone to Hyde Gaadi Ananthacharyar Ve. Sri U. Acharya with my along Utsavam, requested people There some time. that at years 16 about I was Swami. do a to me Then, he ordered a discourse. perform to Swami Gaadi performed I upanyAsams. all my for source is the order That discourse. there my first discourse Do that? behind reason the is What date. till is majestic Q. Your voice to protect voice quality? medicines your any you use use good. I do not voice being for my is the reason grace A. The Lord's the medicine. Lord is The for that. any medicine by world of this the people helped have you though Q. Even not have you that a complaint is there discourses, many performed foot steps.... your in can follow who any disciples created of work written thousands A. I have to me sayi write perform discourses Even though all can be considered my disciples. upon my writings. They disciples, I a few I have not created sufficient. That is years. of hundreds last will you are who In such a situation, down. is going Q. Our sampradAyam heir? your as appointing Govinda Sadabishekam as such scholars so many A. When Narasimhacharyar, Velukkudi Varadachariar, PiLLai Lokam Publisher), (Sudarshanam Iyengar S. Krishnaswami Bhashyakachariar, Nallan Iyenga Sthalasayanaththuraivar are building necessary not is it Therefore, down. going is sampradAyam the that say someone as my heir. appoint for me to yourself or your education. So, he puts on an angry face in in face angry an on puts he So, life, in do well you to He wants family? of your for that and education. your or and wants to make you do not get complacent about sure that yourself frontso that you get into of the habit you, of right, doing things his face bright will see You unpleasantness. any just to avoid successful. and up to be competent you grow when and joyful mother, and usually, my including way with everybody, unhappy. makes everyone father a you become to you, when kind was really father your yourself. if He God I can never like fear. do so only with I can All right, father. my own like to me unkind always is about Him? Him? about So anger. much so with am that not doingit me I or the other. Ifsomething for is not as at looks wish disciplined I am not always that is it in studies, me to as he wants well He you if father, organized. my or as God of think time. So, I most of the looking at him even avoid much so, I should I if know don’t kindness. God with that I associate I have no idea of what my father was like, at all. like, father was my what of idea I have no and kindness. lot of love a you has shown someone who always kind to me and hence, it is easier for me. easier is it hence, me and to kind always Think of Him as you would think of your father. your think of you would as of Him Think your needs for provide Does he not you. kind to he is No, no, OK, You may not understand now, but you willknow that up? growing you were you as supported and you, Who raised guardian, your akin to as someone think of God All right, Sir, Why can’t I also think of God as my uncle? My uncle was was uncle My uncle? my as God of think also I can’t Why Sir, My uncle, Sir. uncle, My : young. a very I was when father died My do, Sir? am I to What No sir, I believe my father likes to be unpleasant. He is that that is He unpleasant. be to likes father my believe I sir, No father. my at look would I as God worship to me want you So, Sir, I do not understand the idea of God, how am I to think think to I am how God, of idea the understand not do I Sir, me chastising always is He me. to kind never is father My Oh! Vijay: Teacher: Vijay: Vivek Vijay: Teacher: Vijay: Teacher: 20 Teacher: Vivek: Vivek: Teacher: 19 century and the century th of the foremost scholars of Sri of Sri scholars of the foremost It must increase its pages more. its pages It must increase rabandhams come to me, I take

We feel extremely fortunate in being fortunate in We feel extremely Sri U Ve Paramapada vAsi sEshadri Iyengar Swamy Swamy Iyengar vAsi sEshadri Paramapada Ve Sri U THE ESSENTIAL REQUISITE FOR ARADHANA: UNDERSTANDING GOD'S RELATIONSHIP TO US . Geethacharyan must grow greatly. . Geethacharyan must grow Sri Seshadri Iyengar Swami was one one was Swami Iyengar Seshadri Sri As it grows, I would like to stop my magazine "Sri Ramanujan" and take take and Ramanujan" "Sri magazine my stop to like would I grows, it As asthis my magazine. A. Whatever you consider that I have accomplished thus far, if they they if far, thus accomplished have I that consider that something there Is things. many a great accomplished Q. You have you yet? done not have you you feel Whatever A. sufficient. is that then problems, any without remain toward questions ask do you why discourses, perform you Q. When questioning are you that appears it when Particularly, audience? the bothered. are they that is said it scholars, some A. I do not ask questions bother any one. I ask to them questions so that have if people who Also, their knowledge. realizes the audience and Divyap the Vedas of knowledge them with me to my upanyAsams.I do thisfor the benefit of the audiencethem. only - not to test magazine for the is your wish what editor of magazines, Q. As the Venkatakrishnan)? M.A. Sri by (run Geethacharyan A son-in-law of the famous thirukkaNNapuram paTTappa swami, swami, paTTappa thirukkaNNapuram famous of the son-in-law who by many to be the doyen of sampradAyam considered to Sri on aruLiccheyal of upanyAsams system introduced the 1930s the in extensively wrote swami Iyengar Seshadri Sri Vaishnavam. Press, English Religious and and 1940s in the Indian Philosophical key enumerating audience, message to a lay the sAmpradAyic bringing picked examples elegant simple, through Acharyas and Azhvars of ideas Sastra. and , from This and wisdom. of insight rare gems these you and bring adapt to able series) multipart a 2 of is part their approached School, both in High Vivek, and Vijay Two young boys The worship God. them a lecture about how to given he had after teacher and and merciful kind All-Powerful, is God that boys the told teacher Him, worship Him, that to surrender that all those protect He will that fromaway His thatturned protection. have not Vaishnava sampradAyam in the early part of the 20 of the part early in the sampradAyam Vaishnava ( abstract form. E.g., the Fire, the Fire, form. E.g., abstract vinity to allpeople the of m athIva priyadarSinam priyadarSinam m athIva mforting like illuminating mforting the Moon and

cNÔkaNtann< ram< AtIviàydzRn< I will make it clear, briefly. You are now grown up. You can can up. You grown now You are briefly. clear, it make will I men who have actually experienced the existence of God as existence the men who have actually experienced grandfathers. your of the existence experienced you have saying,areWe cannot Sir. relate you to what chandrakAnthAnAnam rAma chandrakAnthAnAnam the like He was pradeepa. SUrya-kula as the born He was and di sunshine of joy eternal Ayodhya. He shone like the Sun in Lanka and removed the in Lanka the Sun like He shone Ayodhya. the embodied the fire, in the world and (ignorance) darkness proved that it is possible to be the pure and impartial like the co and pleasant Fire, the Moon and the Sun are the three energies that support life in that support life in the three energies the Sun are the Moon and isWithoutour world.existence on the them, there no happy how the visible to everyone always is not it However, earth. Sun supports life. In the Sama as the Fire. In the Rig Veda, God is worshipped Veda, Yajur the and in Moon as the worshipped is He Veda, to educated sufficiently are You Sun. as the worshipped He is God is the on earth. Life essential for are three know how these Fire like our sins, all He destroys three. the all drives that spirit an baby to a From it. into put things unwanted all destroying an moon is presence of life, the their the dusk of in old person imparts that always God Likewise, of pleasure. source equal know, you to all. The sun, pleasantness, security, sense of and light life through ’s and supports darkness removes physical in us the and gives God removes our ignorance heat. Likewise, knowledge. Light of night cool a on Moon His in same time, the at all Sun, the like life-supporting and full was given that Payasam from born was Rama avatAra. Rama the epitomized Rama by the Fire God, and much like Fire, as in the sins, of purifier He was the fairness. and impartiality like as the most pleasing, adored was Rama Ahalya. Sri case of much : understand thingsa in littleunderstand more Through the Vedas, SamaRig, Yajur, i.e., the insights of great Yes. God has to be kind all and has to be impartial. He in these forms? is the kindness where kindness, is But if God Boys: Boys: Teacher: Teacher: 22 Boys: Teacher: 21

at? He is unseen, unknown. unknown. unseen, is at? He w to worship God. They asked him asked him They worship God. w to

xata iptamh> , He means thereby thatHe everyone can

Lord Krishna told Arjuna in the , (IX -17), the the -17), (IX Gita, Bhagavad the in Arjuna told Krishna Lord of every thing. He is the very reason why things function so why things very reason is the He of every thing. smoothly in life. Sir? to know this, How are we is not any one in this world for us who loves us the way our way our for us who loves the world any one in this is not did. grandfathers ceases to exist. you. He never there to love always He is th see can we how sir, Well, "I am the father of this universe, I am the guardian, the mother the the guardian, I am of this universe, father "I am the and grandfather". like these, relationships perceive Him, in any worship Him, and affection. love embody that relationships family, someone who you think loves you. God loves God you. loves who you think someone family, great care to protect kind and takes everybody and is always everyone. same fact: your family or life who has consistently displayed kindness kindness displayed has consistently who or life family your upset, is father towards you. my When me. to kind been always has mother of a hint who brings time, is my mother of the it which is most sanityproceedings. to the can relate influence. to as a positive iptahmSy jgtae mata pitAhamasya jagatO mAtä dhAtä pitAmahaù . Well, Worship God as your grandfather or any member of your of your any member or grandfather your as God Worship Well, present, taking care He is ever unknown, unseen, Though he is grandfather? your as you worshipped whom God, about What or any one in guardian as a God of you worship both All right,

grandfatherthe kindest Sir, amongst all my was those that I we not worship God as Mother? My Sir, in that case, why can there that and we feel away passed have our grandfathers Sir, too. grandfather my Yes, Teacher: Boys: Teacher: Boys: if he had any thing new to say now, and he said, ‘God is the truth to be and thing new to say now, if he had any known’ Boys: Once of their college course. the final year Vijay were in and Vivek when they had come home on vacation, they met their high school teacher that had them about told ho Teacher: Vijay: Vivek: Ram: Teacher: mantra in dvaya mself, He may either accept the accept either may mself, He y, or reject him because of His him because y, or reject ÉgvtI— iïy< devI— inTyanpaiynIm! ivÉvEñyR zIla*nvixk Aitzy uncertainty. It may be recalled that recalled may be It uncertainty. shment for sins committed. Sri, the shment for sins committed.

AioljgNmatrm! ASmNmatrm! Oh! Sridevi! Mother of the entire world and entire world Mother of the Oh! Sridevi! this joy of getting close to the wondrous, inspired, divine, compassionate compassionate divine, inspired, wondrous, the to close getting of joy this Ramanuja) Swami jagadAchArya of our vision The text of the Saranagati Gadyam begins with a prayer to Sridevi refuge as the Sridevi seeks Ramanuja Sri prayer, In this pirAtti). (Periya and requests her to bless that his sincere Saranagati at of the feet the the to be in proper setting and bear may be deemed Supreme Lord see and his behalf intercede on should she is that The idea fruit. desired grants and his supplication accepts Lord) (the husband her beloved that His service. accepted in of being fruit the desired svarUparUpaguNa nArAyaNAbhimatAnurUpa Bhagavan kalyANa asankhyEya atishaya SeelAdyanavadhika vibhavaishvarya dEvIm Sriyam bhagavatheem padmavanAlayAm gaNAm guNa dEvadEvadivyamahishIm niravadyAm nityAnapAyinIm aSaraNyaSaraNyAm asmanmAtaram akhilajaganmAtaram prapadhyE SaraNamaham ananyaSaraNa: The Saranagati gadyaispracticala on the commentary is with the Lord Sri (Sridevi) of eternal association which the of on behalf intercede Lord to with the present is ever She emphasized. supplicantswho approach Him. By Hi supplicant because of his innate merc text: of the Translation of the queen The crowned and divine my mother! more particularly inseparably ever and faultless, Devas! Pure of all the supreme Lord form, a charming with qualities, auspicious all of full Him, with united qualities adorable of collection and infinite wonderful most the with 24 sense of justice which calls for puni which calls justice sense of Sri RanganAyaki to verse prays final the nUrrandhadhi, Ramanuja in the feet. holy Ramanuja’s Sri with to bless the seeker ÉgvÚary[aiÉmtanuêp Svêpêpgu[ As zrnmhm! àpXye to it thatisand thatmother, sees the lattermercy His mood drowned for mother the approach to a child for natural is It play. full comes into any without be fulfilled to any wish

23

AMANUJA R Him, we should simply turn we should simply turn Him,

tand how God feels towards us, God feels towards tand how WAMI is wonderful opportunity to adapt adapt to opportunity wonderful is S

hanam - very necessary for everyone to learn, hanam - very necessary for RAYAM OF -T ADYA G moon and the Sun, all this while being the epitome of kindness kindness of epitome the being while this all Sun, moon and the and compassion. If anyone has difficulty unders look upon and how we should crystal become will thing every and Rama, Sri to ourselves Krishna Sri what is lived, Rama Sri what all, After clear. Gita. Bhagavad in the preached factor of the Universe. He is Rig, Yajur and Sama Veda". He is is He Veda". Sama our and Yajur Rig, is “He is the truth to be known. He is purifyingand unifying He Universe. elevate the of to factor way a world the in individuals all binds that personified kindness find can together. we that sure He, because personified, kindness is forms, these in all God, make a Krishna, to or Rama down as a desire, will come who has no simply existences.thisultimate If is not kindness, what is? Lord Krishna, in the BG (IX – 17), says, says, 17), – the BG (IX in Lord Krishna, ve*m! pivÇm! AaeMkar \kœ sam yjurev c ca) yajureva ruk säma omkära pavitram (vEdyam Dr. V V Ramanujam, M. A., M. Sc., Ph. D., Editor, YatirAja pAduka YatirAja D., Editor, M. Sc., Ph. M. A., Dr. V Ramanujam, understand and comprehend. The incomparable commentary of swami of commentary and comprehend. The incomparable understand V V Dr. by transliterated aptly very has been piLLai periyavAchchAn us for affording forever in debt whom we will remain to Ramanujam, (With the maNipravALa commentary by parama(With the maNipravALa most kAruNika – the – emperor amongst chakravathi merciful, vyAkhyAna with - serialized piLLai PeriyavAchchAn Swami commentators, Bangalore. Sabha, Sri Parampara publisher, original the from permission serialization) a multipart of part third is the This (Editor’suninstigated note: It is the Lord and grace of connection our to given us th has Ramanuja that swami gadya- Ramanuja's Vaishnavam. work in Sri seminal this and serialize Dars trayam is both fundamental to the sampradAyam, andan essential Ramanuja of aspect HisThe two students nodded in comprehension, smiled.teacher and the done. been had day the work for

of the refuge less- the refuge of nature; sheis never proud with her; He is the supreme Couple. Others are; She patiently are; She Others Couple. She is the crowned queen of the queen She is the crowned . All the good qualities are always always are qualities good All the . She is the universal Mother, Mother, She is the universal s heart. The lotus is mentioned only is mentioned The lotus s heart. adds to the greatness of her Lord. that she is the refuge that -I seek refuge in the divine mother. mother. the divine in refuge -I seek ved by her- is indicated by ved her- is indicated by - Resident in a cluster of lotuses; her her lotuses; of a cluster in Resident - denotes she is ever present with her Lord with her Lord she is ever present denotes mother to even a lowly thing such as me) as thing such a lowly mother to even .

brings out her faultless brings indicates fitness for worship and respect. and worship for fitness indicates . That the supplicant has no other place to go is place to go has no other supplicant . That the ananyasaSaraNa: ananyasaSaraNa: (AkhilajaganmAtaram) - dEvadEva divya mahishIm) divya dEvadEva - The word Sri has many connotations. Chief among these connotations. Chief among - The word Sri has many (aSaraNyaSaraNyAm) (nityAnapAyinIm) implies the divinity associated (

(padmavanAlayAm)

(asman mAtharam ) ) mAtharam (asman

(niravadyAm) bhagavathIm) (

(sriyam) dEvIm) dEvIm)

(

Emperor-King of Kings. She is the queen of all queens (wives of divine divine of (wives queens all of queen the is She Kings. of Emperor-King any without wishes her out carry and can ) and Brahma like being impediment whatever. constant presence is in her Consort’ auspicious. and desirable very so and beauty of a thing as particularly my mother particularly Lord, she is the first Lady is the she Lord, hears supplications; she makes them heard by Him; She negativities the She negativities Him; by them heard she makes supplications; hears qualities. her desirable by all she pleases; children; of her faults are srIyathE - one who is sought (prayed to) by all beings as mediator for mediator as beings all by to) (prayed sought is one who - srIyathE are saving the Lord for who seeks one srayathi- the Lord and acceptance by approachthe Divine the beings who are infinite and cannot be enumerated are infinite play. in full pÒvnalyam! ÉgvtIm! iïym! devI— inTyanpaiynIm! inrv*am! AioljgNmatrm! ASmNmatrm! Azr{yzr{yam! 26

devdevidVymih;I—

one could be certain of being sa of being certain one could be aSaraNyaSaraNyAm pointed out by of her exalted position andalways between mediating for available always separation; a moment’s without loving Lord. – discipline and the children sinning the

gu[ (

Anuêp ( ) and 25 and She She and kalyANa kalyANa lordship lordship

), ), vIrya ), vishNau Esa Esa vishNau

bala vIyR

( kLya[ gu[

bl (

and ) and, in qualities in and, ) – Lord of Sri ,

refers to the characteristics ), strength iv:[ae> @s Anpaiyin iv:[ae> vigraha here is that Sri and Narayana Narayana Sri and is that here ( iïy>pit

( Sakti s) Rama in all respects and he also also he and all respects in s) Rama

His utmost liking having no other utmost liking having His iv¢h rUpaguNa ( denotes possession of that enjoyable of that enjoyable possession denotes high virtues worthy and matching SvarUpa

zi´ (

êp gu[ êp or commander), valor or commander), indicates the fullness of the principal principal of the fullness the indicates sriya:pathi are fitting are all partners respects. in - ) (vibhava) (vibhava) absence of anything lowly. Narayana means Narayana anything lowly. of absence

, power ) ISvara is the ability to mix freely; easy accessibility, accessibility, easy mix freely; to ability the is They and Égvan! is Lordship or sovereignty. The entire world is sovereignty. The entire world or is Lordship ivÉv }an

(

) (

); (Seela) being

tEjas iv:[upiÆ ) to Him and to His utmost liking and befits Him - (

zIl

BhagavAn Aishvarya) Aishvarya) ( tejs! ( ). He is identified as is identified ). He

to the beauty to the form. of Both befit each other in every respect.

) in all respects - in form - respects all in )

The former indicatesThe beautyand of form limbs and the latter abhimatha @e:vyR aishvarya aishvarya

. ). The need for mentioning Narayana ). The need rUpa

vishNupathni @e:vyR AiÉmt The term guNa is used twice The term guNa and motherly love and affection – all are indicated. Such desirable qualities qualities desirable Such indicated. all are – affection and love motherly wealth. All that is His is also hers by virtue of her being His beloved beloved being His of her virtue hers by also is His is that All wealth. wife. anapAyini indicates desirable natural qualities like love, affection, accessibility and and accessibility love, affection, like qualities natural desirable indicates the like. guNa brilliance The translation of the text is not literal.The text is actually in the form “I in been rendered but has Mother, Sridevi” in the universal take refuge next sentence conveys Sridevi's since the Sri to an address the form of direct reply. The word ( ( anurUpa guNa couple. and inseparable form an ideal The various (qualities)characteristics which contribute to the greatness enumerated. are of Sri as qualities - knowledge qualities indwelling supporter of all creations and the possessor of all. She is dear She all. of possessor the and creations all of supporter indwelling (befit deserves "Sita the sentence Recall damsel". eyed dark this (deserves) such as greatness, ruler ship and ship such as greatness, ruler and to Narayana, of Bhagavan those of resort sole the are you (since refuge my as thee seek I to, look to resort helpless). the by her commanded Himself to be allows sarvESvara Hers. Even the mere of dispenser instead of the him the savior to make when the need arises. justice s very sad and disturbed that he disturbed that s very sad and be only on the outskirts of our the outskirts of our be only on Division). Due to the lowliness of Division). Due to the lowliness of . The priest proceeded to the river, to the The priest proceeded . achchiyaar. Thiru-p-paaN Azhvar Azhvar achchiyaar. Thiru-p-paaN those words, and hence did not words, and hence those not allow the holy curtain (thiru-k- curtain the holy allow not who was the incarnation of neeLaa of incarnation was the who sed His anger to lOkasaaranga muni muni lOkasaaranga to anger His sed town willsomehow pollute the town finishedand his daily took water back to the duties, temple with the accompanimentwater. ofand the music honors for temple in the Ranganatha, of Lord consort divine the Naayaki, Sriranga meantime, “Oh our allow Lord! You should requestedLord – not the to Azhvar thiru-p-paaN – devotee dear SriVaikuNTa. in Narayana Sriman Lord chest of present on the Rangam king in Sri local the Azhvar, of Thiru-p-paaN time During the daughter a with blessed had been of thiru-uRaiyUr Lord the to in marriage daughter gave his and he dEvi, na as kamalavalli Rangam) Sri (near (Fifth pancama in the was born the varNa whichall in Azhvar, he was who understood the born, the properties nature and of the materialofby the rules that body, abided day;not want He did to set foot on the town of Sri Rangam (As He feared that his setting on the foot river on the outside stayed What humility!), is present! where the Lord Lord about songs singing and in composing his time spent and banks, was The Azhvar in Tamizh. song means The word paaN Ranganatha. Thiru- called was and hence, singing, for known born in the community p-paaN Azhvar. as the AzhvarOne day, singing was with total immersionLord’s on the muni lOkasaaranga temple, great of the priest the qualities, auspicious fetchcamefor water to the Lord’s holy bath. As Thiru-p-paaNAzhvar's fetch see the priest coming to not his trance, he did in closed eyes were trance, In his away”. move paaNaa, “Oh! out called The priest water. did not hear Thiru-p-paaN Azhvar move. The priest threw a stone at thiru-p-paaN Azhvar; the stone hit the trance, started bleeding; He came from his and he on his face, Azhvar in been him for having at stone a had thrown priest the that and realized the from away moved immediately Azhvar way. Thiru-p-paaN the place, but felt very sad that he was in the way of the priest and that he for the priest some trouble had caused Lord The us”. to near is he that such it make somehow should You town; be to has curtain holy (The day. listened to this request, and He did that temple the in opened be to kaappu) into the sanctum sanctorum the priests and to go order for opened in perform the required duties,for and the devotees to worship the Lord; impediment unusual significant, a is curtain open the to able being not also expres He rare). and extremely in such a manner?” My dear devotee treat can you “How and said home, but wa LOkasaaranga muni went 28

27 Sri T.A.Varadhan Sri T.A.Varadhan year in of kaliyuga the year rd thikai, on the star ofHe rOhiNi.

enjoy some details about enjoy some details two great

GREAT SAINTS AND TEACHERS GREAT SAINTS AND TEACHERS Namperumal and ranganayaki thayar on panguni uthiram sErththi sEvai sEvai sErththi uthiram panguni on thayar ranganayaki and Namperumal Lord Krishna's thirunakshattiram falls in aavaNi month, rOhiNi star; in in star; rOhiNi month, aavaNi in falls thirunakshattiram Lord Krishna's thisGreat issue of Saints, we will and Azhvar, Thiru-p-paaN – rOhiNi of star same the in born saints swami periyavAchchAn piLLai. Thiru-p-paaN Azhvar: 343Thiru-p-paaN Azhvar was born in the namedin the month of kaar dhurmathi, mark which is the srIvatsa, of the be an incarnation to is considered

thiruppANAzhvAr (uRaiyUr) (uRaiyUr) thiruppANAzhvAr 30

29 s feet to His crown, and gave us us gave His crown, and s feet to help himamends to make to the from the town. As soon as from the d thinking of the lowliness of the of the lowliness the of thinking d looked for Thiru-p-paaN Azhvar, Azhvar, looked for Thiru-p-paaN ke up, and was delighted that the ke althy man who will shower his full his will shower althy man who

madhyE kavEradhuhitur mudithaantharaatma mudithaantharaatma madhyE kavEradhuhitur yO nischakaaya manavai munivaahanam tham” munivaahanam manavai nischakaaya yO “aapaada chooDam anubhooya harim Sayaanam harim Sayaanam anubhooya chooDam “aapaada adhrushTruthaam nayanayOr vishayaantharaaNaam vishayaantharaaNaam nayanayOr adhrushTruthaam had committed a grave sin against such a bhAgavata (Lord’s devotee). devotee). (Lord’s a bhAgavata such against sin grave a had committed how he asked priest and the night that dream his in appeared The Lord can make to the sin amends that he had committed. The Lord said “You him to bring should you and devotee, My dear of lowly think not should see Me”. muni wo The next day, lOkasaaranga him an order that will given Lord had sin he had committed. He went and who had gone even farther away the at and fell went he Azhvar, thiru-p-paaN saw muni lOkasaaranga the to you bring to me asked has Lord “The requested and feet Azhvar's holyAzhvar to Him”. temple hesitate and insisted muni lOkasaaranga in. But born he was that VarNa repeatedly requested AzhvarAzhvar. the saidset foothe could that not his feet that him reassured muni which lOka sAranga to in Srirangam, on carried be to going was he as Srirangam, on ground the touch not will could Azhvar requests, repeated After shoulder. muni’s lOkasaaranga not refuse the desire of a devotee Lord, and he accepted. the Great Temple. into Azhvar to carry muni LOkasaaranga wasAt the temple, eagerly the Lord waiting for thiru-p-paaNAzhvar's full His showed Lord the arrived, Azhvar the as soon As arrival. a we as (just Azhvar splendor to the immense with Azhvar, who is poor). The a loved person wealth on Hi from Lord the happiness, worshipped last In the amalan-aadi-piraan. of pasurams beautiful most the the Lord, which has seen will not “My eyes, the Azhvar says paasuram, merged Azhvar TiruppAN there, and else!” Then anything see Ranganatha. Lord with physically is thaniyan Azhvar’ Thiru-p-paaN Thiru-p-paaN Azhvar's thirunakshattiramyear. occurred on Nov. 27 this The essence of our The essence sampradAyam is distinct four in incorporated texts the – (i) types of source the Tamizh Vedas, divya naalaayira saatvika the (ii) prabhandam, Vishnu Puranas such as of the and Purana , and Ramayana granthaas rahasya the (iii) and (iv) the composed as (such by our Acharyas Swami by catusslOki rings of his own, and he adopted “srImad krushNa samaahvaaya namO yaamuna soonavE soonavE yaamuna namO samaahvaaya krushNa “srImad Yat kataakshaika laksyaaNaam sulabha: sreedhara sadhaa”. sadhaa”. sreedhara sulabha: laksyaaNaam Yat kataakshaika

his after teachings Acharya's his and propagated him, from Vedas demise. piLLai had no off sp PeriyavAchchAn with son. Along as his piLLai aachchaan naayanaar son his sister’s naayanaaraachchaan piLLai, his other key disciples were parakaala (who and Srirangaachaariyaar Jeeyar perumaaL pazhakiya pin daasar, of paramaachaarya the and NampiLLai Swami of a disciple also was Swami mutt). ahObila the who established Jeeyar SaTakOpa AdivaN PeriyavAchchAn piLLaion thisyears earth. lived 95 who ONLY Acharya is piLLai the PeriyavAchchAn Swami Alavandar). our what exactly and follow are untainted that commentaries has written above. texts source of types four the all on taught have acharyas by Swami authored of commentaries list is a partial The following commentaries prabhandam divya naalaayira – piLLai periyavAchchAn (most of it – for the first 400 paasuram of periyaazhvaar Thirumozhi, his Manavala Swami Acharya, great and another were lost, commentaries loss), for the up make to 400 for those commentaries wrote maamunikal tanislOki), (called Mahabharata and for Ramayana passages selected sakala maalai, maaNikya rahasya, (paranda granthaas rahasya nigamana-p-padi, deepika, rahasyatraya taatparyam, pramaaNa ratna, on commentaries aruLappaadu; kaliyan upakaarasmriti, catusslOki,gadya trayam, jitantEstOtram and paasura-p-padi RamayaNam. is thaniyan piLLai’s PeriyavAchchAn Swami 32

31 Sri P.Jayaraman Sri P.Jayaraman poruL thaanE – periya Thirumozhi Thirumozhi thaanE – periya poruL

vathi), and he has written vathi), with the name KrishnasUri, to periyavAchchAn piLLai, by Sri. by Sri. piLLai, periyavAchchAn hi, Thirumangai Azhvar (kalikanri) (kalikanri) Azhvar Thirumangai hi, our religion. source text of r and of course, Krishna sUri – uctory section of the GadyaTrayam the GadyaTrayam section of uctory (veN sangam onRu Endiya kaNNa! Nin Nin kaNNa! onRu Endiya (veN sangam This offer by the Azhvar could not be accepted by the Lord (Editor’s Note: The following biographical summary has been taken taken been has summary biographical Note: The following (Editor’s of from svAmi the appreciation introd present in the P.Jayaraman, Swami) Ramanujam V.V. Sri. by translation vyAkhyAnam Swami PeriyavAchchAn-piLLai Thirumoz work, periya In his divine Thiru-k- known as a place at Bhaktavatsala Lord to obeisance paid kaNNamangai. Noting the unusual radiance on the face of the Lord at The “KaNNa! exclaimed Azhvar Thirumangai thiru-k-kaNNamangai, the You can learn conch! You be so inclined, white Should bearer of the essence of the works this poet! kaviyin kuRippaakil kaRkalaam thanakkum 7.10.10). Lord on the due to (protocols) imposed limits of the because apparently a at offer, of this advantage take As if to archa form. the in His being Himself be Lord Krishna to is considered who saint great a day, later wasthe same born in thirunakshattiram (aavaNi rOhiNi)as the Lord. was teacher saint’s This piLLai. svAmi periyavAchchAn is This saint svAmi – Azhvar Thirumangai as born in the same thirunakshattiram in was born piLLai for svAmi periyavAchchAn Acharya the nampiLLai; kaarthikai! kaarthigaiyil teacher”. great “Venerated means in Tamizh, piLLai, PeriyavAchchAn in our persons few a only to given is (great) “periya” The prefix Azhvar periya Ranganatha), (Lord periya Perumal – sampradAyam nambi periya maamuni), Manavala (Swami Jeeyar periya (vishNuchitta), (the great teacher of Ramanuja), in our instrumental is Acharya This great piLLai. periyavAchchAn as the emperor of He is known of our sampradAyam; understanding a on chakra (vyAkhyAna commentaries went he any majo about on just commentaries youth, early his in wasPeriyavAchchAn born piLLai that said place a at AD, year 1167 in the is naachchiyaaramma and yaamunadEsika It of thiru-veLLi-yan- divyadEsam the near (singanallUr) senganUr called Thanjaavoor. near kudi Lord by idol an with blessed was and Thirupathi, to pilgrimage temple This hometown. in his he installed which Himself, Srinivasa exists to thisday. After the demise of his parents, he went to Srirangam Swami of disciple a principle He became and spent his life there. Sanskrit and Tamizh of the essences the all and acquired NampiLLai,

The main goupuram of the temple Sri U Ve VelukkudiVe Sri U Krishnan Swami

34 33 s. In fact, his life history says says life history his fact, In s. supporting and maintaining the the and maintaining supporting mystic poets, was born on Masi Masi was born on mystic poets, ces of Krishna and Rama due to Rama due and ces of Krishna be called as Kulasekara Perumal, our . This azhvar sang azhvar This our sampradaya.

li yuga. Kulasekara Azhvar was a was a Azhvar Kulasekara li yuga. a daughter by name Serakulavalli who a daughter by name Sri Velukkudi Krishnan Swami was the driving force behind behind force driving the was Swami Krishnan Velukkudi Sri . NEW TEMPLE FOR SRINIVASA PERUMAL AND NEW TEMPLE FOR SRINIVASA PERUMAL KULASEKARA AZHVAR AT THIRUVANJIKKALAM AZHVAR KULASEKARA the effort to build the temple. The samprOkshaNam forbuildthe effort The samprOkshaNam the temple. the temple to was celebrated on Nov 22, 2004, amidst sampradayic and presence of pomp and Acharyas. scholars Vaishnava Sri leading The temple at Thiruvanjikkalamisa testament to the untiring efforts of and Swami Krishnan as Sri Velukkudi such great bhAgavatas in Swami Madhavan Thirukkoshtiyur Ramanujatrue spirit of SampradAyam. between from Kodungallur) (4kms highway on the located is The temple The Cochin. from away minutes 45 and is only and Guruvaiyoor Cochin puram). Kulasekarapuram asis popularly(TKS place Thiru known a chance. they get when to visit the holy shrine encouraged Devotees are in was he of the 6th the Azhvar, Kulasekara and yuga trEta early ka month, punarvasu star in in was so tuned and was Rama Rama with intimacy spiritual He had king. that much that Rama's joy and sorrow was hi to forgetting Azhvar thatarmy he once set forthhis with to save Rama from the 14000demons only the JanasthAna, is in He yuga. is known as Perumal in since Rama He Thirumozhi. Perumal as known collectively Tamizh, in verses 105 the and also visited in brief 10 has history srI Rama verses narrated of ThirukkaNNapuram, Thirupathi, Srirangam, like shrines other various and of Devaki lament and sorrow the captures so on. He and Ayodhya experien missed the who Dasaratha, separation. is It saidhe had that inside Srirangam is consecrated She to Lord Ranganatha. was married temple. In the later period oflife, hisazhvar relinquished the kingdom the glory of singing and desams divya visiting years final and spent his perumAL. at a temple had Azhvar Kulasekara except Azhvars 10 the all Hitherto, on went foundation India Nammazhvar Swami place. birth divine their there that determined and in number) (13 divyadesams to a tour Kulasekara life of a need for temple to celebrate the birth and was Azhvar

Sri Anand Srinivasan Srinivasan Sri Anand COLOURING PAGE 36

35 aL Utsavam aL g Event Event Kaisika EkAdasi EkAdasi Kaisika nampiLLai AzhvAr, Thirumangai thirunakshattirams Thiru-p-paaN AzhvAr thirunakshattiram begins Poigai AzhvAr, PiLLai PiLLai AzhvAr, Poigai thirunakshattirams lOkAchAriAr BhoothaththAzhvAr thirunakshattiram PEy AzhvAr thirunakshattiram, EkAdasi maNavALa mAmuni thirunakshattiram,

Star Star Uththirattaad hi Kaarthikai Kaarthigai/r OhiNi Swathi EkAdasi EkAdasi Swathi Avittam EkAdasi sARRumuRAi marrgazhi month of Beginning vaikuNTa bharaNi Makam Irappaththi

Lunar Lunar Lunar Lunar Calendar Calendar Calendar Calendar Iyppasi 6 Iyppasi ThiruvONam Iyppasi 7 Avittam 8 Iyppasi Sadhayam Iyppasi 20 Aayilyam Iyppasi 26 Swathi Iyppasi 30 Moolam DeepaavaLi 7 Kaarthigai 8 Kaarthigai Revathi Kaarthigai 11 dvAdasi Kaisika Kaarthigai 12 Kaarthigai 23 Maargazhi 1 6 Maagazhi Aswini Maargazhi 7 Margazhi sARRumuRai paththi Pagal 16

CALENDAR - FOURTH QUARTER 2004 CALENDAR - FOURTH Date Date Oct/Nov 2004 Dec 2004 10/22/04 10/23/04 10/24/04 11/05/04 11/11/04 11/15/04 11/22/04 11/23/04 11/26/04 11/27/04 12/08/04 12/16/04 12/21/04 12/22/04 12/31/04 Live discourses on the Tele-bridge FALL IN LOVE WITH GOD

Saturdays 8.30 PM CST: Poorva and Uttara Dinacharya - Tamil Pray with sincerity humility and gratitude for atleast 15 minutes a day. Sri T A Akkarakkani Srinidhi Swamin RESTRICT FOOD CONSUMPTION Eat anything only after offering it to God. MaNavALa maamunikaL ( the aparAvatAra of Swami RAmanuja) had many sishyaas, and amongst his sishyaas recognized eight Achaaryas as MEDITATION " ASHTA DIGGAJACHARYAS" akin to Swamy Ramanuja's 74 Meditate on the beauty of God, at least thrice a day, Simhaasanaathipathis. Swamy Erumbiappa was one of atleast a minimum of 3 minutes each time. Chant Sri Vishnu the ashTa diggajas. His overwhelming love for Swami manifested into Sahasranamam (the 1000 Holy Names of Lord Vishnu) once a day. the poorva and uttara Dinacharya sthothrams. The sthothrams describe Swamy Maamunikal's daily routine, nitya karmaanushTAnam , nitya RESPECT FOR ALL THAT IS HIS kaarya kramam and give us an insight into the life of our most Strive to lead a life in which you will never hurt celebrated Acharya. a fellow living being for any reason.

Sri T A Akkarakkani Srinidhi Swamin is a bright and young scholar from MONEY Perumal Kovil (Kanchipuram). Swamin is also the great grand son of Sri Earn to live, educate, support and serve and not for U.Ve. Prathivadhi bayankaram Annangarachariar swami. When Sri the sake of pursuing materialistic desires. Srinidhi swamin was 10 years old, he had given a small lecture about"Yatiraja Vaibhavam" at Sri perumbudur before our sampradaya CHARITY acharyas, Sri .Ve.T.A.Sathabishekam Govinda Narasimhacharya swamy, Donate however little it may be to noble causes. Sri Puttur swamy (Krishnaswamy Iyengar) & Sri U.Ve Dr M.A. Venkata Feeding the needy is the highest form of charity. krishnan swamy. For the past four plus years, swami has been travelling to many cities and giving upanyasams on varied topics. CONTENTMENT Be happy and content that you are His. Thank your preceptors at least once a day for blessing you with this awareness.

ABSOLUTE FAITH Latest updates and more information visit: www.vedics.net Place complete trust in the supreme LORD. Do not go against His way. For more details, please e-mail: [email protected] SELF – CONTROL Strive to live a life free from selfish desire and anger.

Always adorn a peaceful smile; it will work on others and on you too