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While trying to  send e-mails to rangaswamy_m@xxxxxxxxxxx, none of 
then go through as the mail box is full. Can we get 
the dial in number and passcode
 
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SrimatE Gopaladesika MahadesikAya Namaha,

H.H. Srimad Poundarikapuram Andavan Swami will continue the Padhuka
Sahasram Upanyasam series in the next tele-upanyasam. Details of the
next tele-upanyasam are as follows.

Date: April 25, 2004
Time: 9.30 am EST
Subject: Padhuka Sahasram
Cost: FREE

Participants can register for the upanyasam by sending an email to
rangaswamy_m@xxxxxxxxxxx

Details of the Upanyasam passcode and telephone
number for the teleconferencing bridge will be sent to registered
participants.
Voluntary donations from individuals and organizations are accepted
towards Acharya Sambhavanam.

If you wish to pay by check please make your donation to NAMA
Colorado c/o
Smt. Nagu Satyan 7821 W. Alder Drive Littleton, CO 80128 Please
indicate on the memo of your check that the contribution is for the
tele-upanyasam of Srimad Poundarikapuram Andavan Swami. H.H. is
enthusiastically looking forward to the next address on April 25,
2004.

Namo Narayana,

SriMuralidhara Dasan


Oppiliappan@xxxxxxxxxxxxxxx wrote:
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There are 5 messages in this issue.

Topics in this digest:

1. Fw: Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 212/Desika Prabhandham : Thirucchinna Maalai ( Part 1)/Taniyans
From: Sadagopan
2. manam vazhangu
From: "M.G.Vasudevan"
3. Padhuka Sahasram-886
From: "rangaswamy_m"
4. Tele-upanyasam by H.H. Srimad Poundarikapuram Andavan Swami
From: "rangaswamy_m"
5. Re: Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 213/Desika Prabhandham : Thirucchinna Maalai ( Part2)
From: Sadagopan


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Message: 1
Date: Tue, 20 Apr 2004 17:58:25 -0400
From: Sadagopan
Subject: Fw: Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 212/Desika Prabhandham : Thirucchinna Maalai ( Part 1)/Taniyans

SrI:

Dear BhakthAs :

There are three Taniyans (Benedictory /Laudatory) verses for
this Prabhandham consisting of 11 Paasurams .Prior to covering
them , let us enjoy the context of the avathAram of this Prabhandham.

Why This Name for the Prabhandham ?
********************************
Thirucchinnam is a Vaadhyam (Musical instrument) played during
the occasion of PerumAL PuRappAdu . It is majestic in sound and
sweet to listen to.At Lord VaradarAjan's sannidhi a pair of this Bugle like
Vaadhyam was played in unison . The sound of this Vaadhyam with its links
to the Lord's arrival on the streets of Lord VaradarAjan enchanted the mind
of Swamy Desikan.He was reminded of the procession of the Lord , who is
the object of celebration by the three rahasyams.The association of
Thirucchinnam with the Supreme Lord made Swamy Desikan name
this Prabhandham with the Vaadhyam that announces His arrival.

Another reason for the Name
***********************
There is another tradition relating to the birth of this Prabhandham.
During one stage of Swamy Desikan's life , he had to argue with
the members of Para Mathams , who insisted that the Tamil Prabhandhams
of the AzhwArs are not fit to be recited in front of the Lord for a variety
of
reasons.Swamy Desikan debated these people , who wanted to minimize
the sacred nature of AzhwAr's divine collect and established that the 4000
divine collect (aruLiccheyalkaL) were Parama Vaidhikam to recite in front
of the Lord just as Vedic recitation follows the Lord . Lord VaradarAjan
was
very pleased with Swamy Desikan's defense of the sacredness of Dhivya
Prabhandhams that He presented one of the two Thirucchinnam used in His
sannidhi to Swamy Desikan and ordered that only one Thiruchinnam be used
from then on.

The Structure of this Prabhandham
***************************
The first six paasurams of this Prabhnahdam deal with the essence of
Thirumanthiram , the seventh covers the meaning of Dhvayam and the 8th
and the 9th instruct us on the quintessence of Cahrama slOkam .The tenth
paasuram pays tribute to the Vaibhavam of Lord VaradarAjan .The final
paasuram reveals that only those who discard carnal desires in favor of
uninterrupted Bhagavath Bhakthi alone can enjoy this delectable
Prabhandham.

The Metre of the Prabhnadham
*************************
The whole Prabhandham is set in the metre of YeNN SeerAsiriya Viruttham
with 8 lines in each of the Paasurams . The ending with "Vanthaar thAmE "
marks these paasurams with an aura of divinity by invoking the arrival of
Lord VaradarAja in front of us.

Taniyan 1
***********
mannu Thirumanthiratthin vAzh dhuvayatthin poruLum
tunnu puhazh Geethai tanil sonna yeNNAnkin poruLum
anna vayal Kacchi AruLALar Thirucchina oli
innapadi yenRuraitthAn Yezhil VedAnthAriyanE

(meaning): The( ThUppul) VedAnthAcharyan of unique lustre
described exactly the significance of the majestic sounding nAdham
of the Thirucchinnam of the Lord of Kanchi , a city known for
the many swans ( Raaja Hamsam/Raaja SanyAsis) in its environs .
SrI VedAntha Desikan showed in this Prabhnadham that the paasurams
abound in the esoteric meanings of the three rahasyams: the enduring
AshtAksharam , the rejuvenating Dhvayam and Charama slOkam of 32
letters enshrined in Bhagavath GithA.

The ever lasting meanings of the AshtAsharam is saluted as "Mannu
Thirumanthirin poruLum " . The Dhvayam is saluted as " Vaazh dhuvatthin
poruLum " ( the artha visEshams of Dhvaya manthram that nourish the
chEthanams
with its deep and esoteric meanings ). The Charama slOkam with 32 aksharams
found in the 18th chapter of SrImad Bhagavath GithA is reverentially
addressed as : " Tunnu puhazh Geethai tanil sonna yeNNAnkin poruLum "
( the visEsha arthams of the glorious charama slOkam with its 32 aksharams
found in the Lord's GeethOpanishad).

Taniyan 2
********
yEkAntham mUnRum yezhilAl urai seythu
maakAntham seythu aruLum vaLlalAi -SaakAntha
DesikanAm ThUppl ThiruvEngatEsa Guru
vaachakamE yengaLukku Vaazhvu

(Meaning): The SrI Sookthis of ThUppul VenkatEsa AchAryan
are our life support . He is the most geenrous and compassionate One ,
who commented elegantly on the esoteric meanings of the three rahasyams
for our benefit and got us under His spell like the magnet that attracts the
iron.

" EkAntham mUnRu " refers to the three Rahasya manthrams to be leant from
a SadAchAryan. Swamy Desikan elaborated elegantly about their deep
meanings ( yezhilAl urai seythu).Those commentaries enshrined in
Thirucchinna Maalai Prabhandham attracted our minds powerfully
to this Prabhandham ( maakAntham seythu ). The genrous One , who
blessed us this way is the "SaakAntha Desikan" ( VedAntha /NigamAntha
Desikan )of ThUppul agrahAram near Kaanchi . His SrIsookthis are
the ones that nourish and protect us ( DEsikan vaachakamE yengaLukku
Vaazhvu) .

Taniyan 3:
********
paricchinamAna irunAl-yezhutthin pall vaNmai yelAm
viricchu nalam peRa OdhavallOrkku intha mEdhinikkE
maricchinna meeLAp-piRavAmal vaazhvikkum Maal Varadhar
Thirucchinna Osai inimai uNDO maRRai dEvarukkE ?

Thispaasuram is shaped in the form of a rhetoric question with its
imlaid answer. This Paasuram poses a question and answers it
without hesitation :

Is there any one(dEvAs) qualified to possess the level of glory of
Lord VaradarAjan and as a result enjoy the sweet nAdham of
Thirucchinna Vaadhyam ? The answer is " defenitely not "and
the most enjoyable Thirucchinna vAdhya nAdham belongs
exclusively to the Supreme Lord of Hasthi Giri , Lord VaradarAjan .
The famous question is : " Maal Vardahar Thirucchinna Osai inimai
uNDO maRRai DEvarukkE ? " ( Can any other God or demi-god
hope to gain the sweet sound of Thirucchinna Vaadhyam as a mark of
honor to accompany the sanchArams of the most merciful VaradharAjan ? ).
Swamy Desikan states clearly that there is no one , who is equal or
superior to Lord VaradarAjan (SrIman NaarAyaNan as the archAvathAran
at Kaanchipuram) and to qualify ofr the distinction of announcement of His
arrival with the MangaLa dhvani of Thirucchinna Vaadhyam.Swamy states
further that those BhaagavathAs , who can comprehend and reflect on
the Meanings of the AshtAkshara Manthram elaborated in His Prabhandham
will never ever be born in this Karma BhUmi due to the dhivyAnugraham of
the DayALu , Lord VaradarAjan .

The structure of Thirucchinna Maalai Prabhandham
*****************************************
There are 11 Paasurams including the Phala Sruthi slOkam .
Here is how the eleven paasurams are organized:

1. Elaboration of AkAram enshrined inside the PraNavam--Creation
2. Meaning of AkAram housed inside PraNavam--Rakshakathvam
3. Meaning of UkAram, MakAram & the associated fourth vibhakthi
4. Thirumanthiram: Meaning of "Nama: " sabdham
5. Meaning of NaarAyaNa Sabdham in Thirumanthiram
6.Meaning of th 4th case associated with NaarAyaNa Sabdham
7. Meaning of Dhvayam
8. Meaning of Charama SlOkam
9. The sacred sports of VaradarAjan as Lord KrishNa
10. The collected meanings of the thre rahasyams
11. Only those who do not seek evanescent pleasures
will enjoy the Thirucchinna Maalai Prabhandham.

In the subsequent postings , we will add the line by line meanings
of each paasuram to enjoy the arrival of Lord VaradarAjan in our
homes .

NarAyaNa , NaarAyaNa , NaarAyaNa
Daasan , Oppiliappan Koil VaradachAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama:





________________________________________________________________________
________________________________________________________________________

Message: 2
Date: Tue, 20 Apr 2004 16:19:40 +0530
From: "M.G.Vasudevan"
Subject: manam vazhangu

Dear sri vaishNava perunthagaiyeer,

It is generally said that I lost my heart at the first sight when I saw my lover. This statement makes a straight and simple 'allegation' that the other person, that my lover has stolen my heart as though
* by searching in my body, where it is kept as an attachment
* or socketed in my body in some plug attached to the body
Further, he, at ease picketed it, without myself knowing or realizing his act of that picketing. So he has become a 'robber' at one stroke. Only consolation is that this fellow, my lover, is not filing a defamation case, in a court of law, against me for this blatant accusation of mine.

Actually 'my' position at that moment was,
* I was a bit more senseless, than normal time [means normally also I am senseless but this time a bit more]
* a lot more flabbergasted or stupefied,
* lost the balance off, at or by his striking features,
* had not realized there existed some hitherto 'unknown connection' between him and me, which now suddenly 'started working' on seeing him.

Now just look at from the other person viz. my lover's position or standpoint of view [my lovers' shoes may be more apt].

He also was expecting that
* Some body, foolish enough like me, will stance upon him.
* With the impression "Me [the lover], by my physical appearance, beauty and capacity will snatch her eyesight first,
* through that can beseech her mind [or his mind] for she was my property all the time".
All of a sudden, he also saw this fellow [me] coming. Then rest as stated above happened.

This, perhaps is all, what happens when somebody claims 'love at first sight' took place. The medium of communication for all these to happen is "the eyes". The main culprit "eyes" are not blamed, but the mind or heart [or to be very precise] the 'manam' is blamed for that is the subject who carries the object 'eyes' or medium 'eyes'.

To describe it in today's management jargons, the eyes play the utmost important 'role' in this act of
* one side winning the heart and other side losing heart - or 'lose win' from my position
* the reverse is also true - 'win lose' - from my lover's position
* in the end both sides gaining - 'win win' situation - on the unison of the lover and beloved.
So that act of 'kaaNudhal' or 'kaaNdal' is very vital in all these.

Whenever any person seeing 'krishNa' the lover [and he the beloved], is in the 'lose win' position, then changed as 'win win'. For all the time we are krishNa's property and he also waits to grab us at the opportunity of 'seeing' 'kaaNudhal'.

That is why krishNa is said as 'manOharan' one who does the beautiful act of 'manas harathy' - 'snatches the mind'.

adheera bimbaa adhara vibhramENa harsha ardhra vENu svaram padhaa cha |
anEna kEna api manOharENa, haa hantha, haa hantha, manO DhunOthi ||
1-36 sree krishNa karNa amrutham by leela sukhar

meaning: oh, what can I do? My mind wanders without a cause and base, for
* the beauty of the red bimba fruit like bottom lips [red colour kOvaip pazham]
* that wealth of a 'fabulous flute music' poured out of that red lips
* some unknown power which pulls out the heart thereby killing the mind
[means losing senses in his beauty and the flute music which he pours out - see here the poet does not identify krishNa by name but only tips us as flute player - who else it can be except my krishNa].

Many bhakthaas vouch the above statement that once you see krishNa, he snatches your heart [or mind] by his beauty his flute music, his naughty pranks etc. Generally he is accused as manchOr besides 'makhan chOr' - butter thief. That is not the point I want to discuss here.

Two aazhvaars say that krishNa does NOT act in the above manner - that is not snatching or na harathy - but we ourselves voluntarily place our heart in his hands - both say - 'kaNdavar tham manam vazhangum'. A bhakthaa like you and me, if we
* see krishNa - krishNanaik kaNdavar
* give voluntarily our heart and / or mind - tham manam vazhangum.
The position here is - I give voluntarily as I have seen him [or realised?] - 'dhadhaami'. He just accepts my heart with grace.

The word used is 'vazhangum' - 'gives' or 'donates' with full consent of the mind or in full agreement - in fact, feel very happy to do that. 'vazhangudhal' always means one who gives voluntarily, more so involuntarily. Carrying out that act of 'vazhangudhal' involves
* giving with all happiness while doing it [not pleasure but happiness]
* feels he is duty bound to do that act of 'giving'
* does not expect any thing in return for that act of 'giving'
* in the heart of heart feels elated that lord has kept us in such a position to do this vazhangudhal and thereby feels grateful to him

Just recollect 'dhaanam vazhangudhthal'. Sri swamy dhEsikan puts Sriman naathamunigaL in a special status and eulogizes as 'thaaLam vazhangi thamizh maRai innisai thantha vaLLal' - the donor who gave the rhythm to the music of 4000 dhivya prabhandham' [in adhikaara sangraham and in turn in sri rahasya thraya saaram].

[Another meaning for this word kaNdavar is a person 'who has realised'. Just recall the beauty of a sentence 'kaNdavar viNdilar - viNdavar kaNdilar'].

Now the paasuram:

puNdarika malar adhan mEl bhuvani yellaam padaiththavanE,
thiN thiRalaaL thaatakai than uram uruvach chilai vaLaiththaai,
kaNdavar tham manam vazhangum kaNapuraththu en karumaNiyE,
eN dhisaiyum aaLudaiyaai, raaghavanE, thaalElO

- kulasEkara aazhvaar in 8-2 perumaaL thirumozhi

Here in this verse, the aazhvaar has become the mother and sings lullaby to make the child sree raama, the beacon light of the raghu clan, who is also the thiruk kaNNa puram emperumaan, to sleep, by highlighting
* the capacity of him to create that lord brahma who was given a life and seat in the lotus flower springing from his naval and then he went on to create the whole world.
* The tact and talent of sending an arrow to remove her basic capacity by bending the bow at that lady thaatakai, who had lot of physical strength.
* The capacity of him in making the viewers to donate their hearts on seeing him
* The capability of ruling all eight directions - dhisaigaL.

Another aazhvaar - Thirumangai - also becomes the mother and wonders what happened to my daughter for she blabbers some thing - may be she has seen krishna

vaNdamarum vanamaalai maNi mudi mEl maNa naaRum enkinRaaLaal
uNdu ivarpaal anbu enakku enRu oru kaalum pirigilEn enkinRaaLaal
paNdu ivaraik kaNdaRivadhu evvooril yaam enRE payilginRaaLaal
kaNdavar tham manam vazhangum kaNNapuraththu ammaanaik kaNdaaLkolO?

Thirumangai aazhvaar in 8-2-9 periya thirumozhi

Aazhvaar mother says - My daughter is talking to herself - saying on her own - may be after seeing that thiruk kaNNapuram lord souri raajan and giving [donating] her heart -
* On the crown of that person there is the good smell of thulasi and other leaves of forest groves, wherein bees are attracted, come and sit.
* I love this person and will not ever get separated from him
* She learns from many 'Where I can meet him, at which place? etc

In both these paasurams the highlight is that phrase 'kaNdavar tham manam vazhangum kaNNa puraththu' or kaNapuraththu - both representing same person, that lord of thiruk kaNNa puram dhivya dhEsam - souri raajan. - the king who has beautiful hairdo.

That is some thing very rare. May be different aazhvaars have sung the same lord identifying same guNam character of that lord using different words. But to use just "same words" is something very special. Those two having no immediate relationship like periyaazhvaar and aaNdaaL - father and daughter or guru and teacher like namaazhvaar and madhura kavigaL, but an 'overall relationship of thirumaal adiyaargaL'.

[to quote an example of father daughter - follow footsteps in using words - eg karpooram naarivara says dad, karuppooram naarumO asks daughter - there are many like this]

What is the result of this 'manam vazhangiya' act -
'paattinaal unnai en nenjaththu irunthamai
kaatinaai kaNNapuraththu ammaanE'
says thirumangai aazhvaar in 9-1-9 periya thirumozhi.

You came and sat in my heart. How I learnt this? For I am singing you 'oh lord'.

Dear bhakthaas Please donate your heart to that kaNNapuraththu ammaan and join in singing his praise - krishNa krishNa - then he will occupy the seat in the heart - then can sing more and more krishNa krishNa.

Dhaasan

Vasudevan m.g.




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Message: 3
Date: Wed, 21 Apr 2004 10:52:49 -0000
From: "rangaswamy_m"
Subject: Padhuka Sahasram-886

Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

886. praNihithapadhapadhmA pAdhukE! rangaBharthu:
shuBhatharagathihEthuschArumukthApravALA
sThirapariNatharAgAm shuDdhabODhAnubaDdhAm
svajanayasi munInAm thvanmayIm chitthavrutthim

Oh Paaduka! Yogis contemplate on the Lotus Feet, which are on You.
You assist the Feet for free walk; the dhyana on the Feet leads yogis
for a lovely auspicious progress to salvation. Your pearls and
corals, by their colour and appearance create an image of the Lord's
smile exposing pearl-like teeth and coral-like lips. Their mental
realization is pure white, undiscoloured by doubt and is permanently
bound in love (raga=red). The contemplation, the mind, the process is
totally yourself as such; clinging on to You, let us say. May I then
say that You have made the yogi-mind Your relative?

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):

SlOkam 886

1) UtthamUr Swamy's anubhavam: Oh RangaNnAtha PaadhukE! Lord has
firmly placed His lotus feet on You and takes His celebrated and
auspicious steps with Your assistance. Righteous people meditating on
You think of Your Lord's red lips resembling BhimbhA fruit and His
sparkling white teeth, when they think of Your corals and pearls.
Through such associative thoughts, You make the thoughts of the Yogis
center on You for practising Bhakthi or Prapatthi yogam .

2) SrImath Andavan's anubhavam:Oh PaadhukE ! On You the Lord's lotus
feet are firmly placed. You take the Lord and the devotees that have
taken refuge in You along the high roads. You attract your devotees
through Your beautiful pearls and corals. You display the auspicious
attributes to grant mOksham to all from children to seasoned yogis.
They seek You out for Prapatthi as the ones, who have no one else
to come to their rescue ( ananya gathi: ). The inner meaning is that
Prapatthi anushtAnam is available to one and all (PaNDitha Paamara
SaamAnyam , SarvAdhikAram). That SadAchAryAs can make it happen for
one and all is the subtle essence of Prapatthi Saasthram.

3) Rang Bharthu: PadhukE ! Your Lord's sacred feet are well

=== message truncated ===


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