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One is not very certain,but Madras University and Sanksrit college,
Royepettah do perhaps conduct some sort of classes in Sanskrit.

You can also checkout in CP Ramaswamy Art Center in Eldams road.Some years
back a student from Vivekananda College used to volunteer and teach
Sanskrit on Saturdays.

Also in Alwarpet near the circle, bang opposite Anjanayar Temple there is a
complex fronted by Adayar Bakery. Inside this complex in the basement or
in the mezannine floor there is a NGO or trust involved in Sanskrit
teaching etc.

About Hinduism, why carry coals to Newcastle as the saying goes? when you
have Shri Ram Anbil and Shri Sadagopan Iyengar as your Gurus.....Hindusim
cannot be taught....Blindly follow the august words of these
scholar/moderators and also of other experienced members of these fora.
This is not an idle casual information, but a fact. This writer has learnt
a lot over the past few months from the various postings in these fora.

Om tat sat
Tat tvam asi




Gopalan Raghavan 
<shriragh@yahoo. To: s.ramachandran@xxxx, 
com> ramanuja@xxxxxxxxxxxxxxx 
cc: sadagopaniyengar@xxxx, 
02/10/04 03:11 SriRangaSri@xxxxxxxxxxxxxxx 
PM Subject: [SriRangaSri] (unknown) 






Dear All,
Can anyone give me information on Hinduism classes and Sanskrit Classes in
Madras.
Regards,
Srimathi Venkatachari Raghavan

s.ramachandran@xxxx wrote:




This refers to the interactions below:

Sutra I-28 "tad jap tad artha..." of the Patanjali Yoga Sutras make it
amply clear that - and this can be borne out by actually experiencing -
that if one chants and contemplates on the meaning, of OM, then one may get
a glimpse of something beyond.

It is therefore highly essential, nay highly desirable that one just not
mechanically chant. The mantra words, originating from the Shurthi, are
pure and structured with high precision by divinity. When chanted properly
a series of vibrations are set forth and this impacts each of the 'nadis'
or nerve endings deep inside us. These vibrations in turn activate the
parasympathic nervous system in the spinal column and results in a natural
calmness covering the brain cells and brain activities. Specifically with
reference to the Gayathri Chanting, experiments with volunteers over many
days at Kaivalyadhama, Lonavala have clearly established beyond any shred
of doubt mental, psychological, psysiological and hormonal changes at
deeper levels - all for the better of course. So we do have clear
scientific, well documented, researched, statistically proved and
calibarated results available. These srudies are part of a much bigger
project and are ongoing.

In short the contemplation of the meaning of Om is to follow the chant of
Om. When we recite or chant Om, it does not mean that our mind will be
remaining idle. On the contrary, it concentrates itself: it feels the
presence of a harmony with the whole universe. One can do Japa of Om itself
in any of the forms mentioned. One has to extrapolate this the Gayathri
and it will be obvious about the enormous potential which occurs when the
Gayathri alongwith the Om is chanted.

It is therefore, extremely critical and mandatory for the Sandhya to be
performed without fail. It is quite surprising that Shri Vishnu has
questioned the efficacy of Sandhya and perhaps thinks of replacing the
Sandhya with 'namaa' chanting. Come what may, the Sandhya is a nitya karma
ordained by the Vedas and no one is excused. Dilution of Sandhya
requirements are therefore out of question. One may dilute all other
rituals, worship etc. but not the Sandhya.

Om Tat Sat
Tat tvam asi



ramanuja@yahoogr
oups.com To:
ramanuja@xxxxxxxxxxxxxxx
cc:
02/09/04 05:49 Subject: [ramanuja] Digest
Number 731
PM
Please respond
to ramanuja




---------------------------------------------------------------------~->

There are 5 messages in this issue.

Topics in this digest:

1. Re: Narayana Mantram and Picture
From: "Vishnu" <vsmvishnu@xxxx>
2. Re: Narayana Mantram and Picture
From: "Vishnu" <vsmvishnu@xxxx>
3. Thanks!!
From: "Shankaranarayanan Rajaraman" <jeenchu78@xxxx>
4. AchArya Hrdhyam 151
From: nsp <aazhwar@xxxx>
5. Re: Nrisimhaashtakam
From: "Vishnu" <vsmvishnu@xxxx>


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Message: 1
Date: Sun, 08 Feb 2004 13:57:05 -0000
From: "Vishnu" <vsmvishnu@xxxx>
Subject: Re: Narayana Mantram and Picture

--- In ramanuja@xxxxxxxxxxxxxxx, "vaidhehi_nc" <nappinnai_nc@xxxx> wrote:
> Sri:
> Srimathe Ramanujaya nama:
> Dear SriMahaVishnu,

Dear Ms Nappinnai,

I am undoubtedtly the least learned and the most ignorant in this forum.

You are right in saying that chanting ashtAksharI goes agaisnt the
principles of SrIvachana bhUshaNam (also mumukshuppadi). That is why
most of the Thenkalai AchAryas do not prescribe any sort of japam.
However, I did not want to project "not chanting it" as another
ritual. That is why I wrote that one can chant it umpteen times.

adiyEn rAmAnuja dAsan
Vishnu

> I envy your name and your clarity of thought process
> as well :-) With my maNdUka knowledge,I can feel that you have the
> right perspective of TK sampradAyam. I feel that chanting mUla
> manthram umpteen number of times defies TK sampradAyam completely and
> also violates srI vacana bhUShaNam to the core if one gives stress to
> and the benefits of the chanting as a ritual. When I read your
> mails,my thoughts get sharpened and tuned. I miss your personal
> mails. Once in a while,please send mails loaded with bhagavad
> knowledge. Only a bhAgavatha like you can uplift souls like me with
> viparIta j~nAnam.
>
> AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam
> NC Nappinnai
>





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Message: 2
Date: Sun, 08 Feb 2004 14:12:58 -0000
From: "Vishnu" <vsmvishnu@xxxx>
Subject: Re: Narayana Mantram and Picture

--- In ramanuja@xxxxxxxxxxxxxxx, "Lakshmi Narasimhan" <nrusimhan@xxxx>
wrote:

Dear Sriman Narasimhan,

I agree with what you have said. I think Alwar suggests here thinking
of BhagavAn's guNas and not nAma alone. Please correct me if I am wrong.

Whatever is said on ashtAksharI applies very well to gAyatrI. here
also meaning is important and one can have faith in that meaning if
convinced. adiyEn will try to get the meaning of gAyatrI as given in
rAmAyaNa commentary of gOvindarAja.

I have a doubt. sandhyAvandanam itself is a ritual performed in
limited time and chanting of gAyatrI is a part of it. So one cannot
think of His qualities while repeating gAyatrI. So is it not better to
devote some time to read some pASurams with their meanings or
bhagavadguNa darpaNam (sahasranAma commentary) rather than spending
time in rituals e.g. sandhyAvandanam?

adiyEn rAmAnuja dAsan
Vishnu



> Asmad Gurubhyo Namaha
> Srimathe Ramanujaya Namaha
>
> Dear Swami,
> The "formal recitation of the ga:yatri" is itself a mispractice that
> is happening or atleast misunderstood. Gayatri needs to be chanted
> while we contemplate upon the supreme. Azhwar says:
> "peyarinaiye pundhiyal sindhiyaadhu oodhi uruvennum
> andhiyaalaam payanangen?"
> That is, Azhwar claims that, what would be the point of those
> chantings that were done for the sake of count and not for the sake
> of thinking about the bhagavan nama, during the sandhyavandhanam. So,
> Gayathri must be chanted only while thinking/contemplating the
> supreme - reason for the exact count of Gayathri(like 108, 1008 etc)
> is not known to me - learned scholars may throw further light on
> this. Chanting of Thirumanthram in addition to Gayathri as part of
> this ritual, is optional, though not necessarily recommended by all
> acharyas.
>
> I apologize for my mistakes if any.
>
> Adiyen,
> Ramanuja Dasan
>
> --- In ramanuja@xxxxxxxxxxxxxxx, Madhuri and Mohan <m_raghavan@xxxx>
> wrote:
> > Sri Vishnu,
> >
> > From this e-mail, I think that you and I are saying very much the
> same
> > thing, and apologize if I saw it differently in your original
> message.
> > I would concur with you that contemplation upon the meaning of the
> > mantra is most important, and not just its mere mechanical
> recitation.
> > Perhaps this is why most a:cha:ryas would limit prescribing it as a
> > formalized japam.
> >
> > However, I do recall from my own readings and discussion with
> others
> > that part of the sandhya vandanam practice does involve taking a
> few
> > moments to contemplate on the thirumantram after formal recitation
> of
> > the ga:yatri. I think that the reason that no specific number or
> count
> > is specified would seem to indicate that this be a contemplation,
> and
> > not some sort of formalized ritual for ritual's sake.
> >
> > Ramanuja dasan
> > Mohan




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Message: 3
Date: Sat, 07 Feb 2004 04:27:09 -0000
From: "Shankaranarayanan Rajaraman" <jeenchu78@xxxx>
Subject: Thanks!!

Dear members,

Adiyen Shankaranarayanan would like to thank Sri TCA Venkatesan and
the moderator of Shri Ramanuja yahoogroup for introducing and
accepting me in the e-satsangh. I reside at Arlington,Texas and am
a fresh EE graduate.

Regards,
Shankaranarayanan




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Message: 4
Date: Mon, 09 Feb 2004 06:50:05 +0530
From: nsp <aazhwar@xxxx>
Subject: AchArya Hrdhyam 151

AchArya Hrdhayam -sUthram 223
The Fifth Ten
The Love for the Lord
"pEAr amar pin ninRu kazhiya migu yAneAyenna vAithu ARRAgillAdhu nErAi
meliya vUdu pukku vaLara..."

Summary: It was seen in the preceding posting that the Lord is the reason
for increasing the increasing yearning for Him, the reason for the Love and
Affection towards Him. The creation of such Love, the emancipation of such
love, the evolution of such love, the impact of the Love on AzhwAr is
further explained.

The great love-pEaramar kAdhal- emerges from the Lord's everlasting
beautiful form. This Love settles down in the mind of AzhwAr and creates
restlessness. Does it stop with that? The friends around AzhwAr comments
on this love. The love manifests itself into thriving oneself by acting
like the Lord- I created this whole world, I am the ultimate in learning, I
am the ultimate in what one sees, I am the pancha-bhUdham, the actions, the
cause-effects, the heaven, hell etc. This reflcts that AzhwAr cannot live
without the Almighty even for a second. Even the physique of AzhwAr melts
on thinking of sweetness of the Lord Almighty. Is this state of affair
intermittent for AzhwAr? No this is an experience day in and day out for
AzhwAr.
The auspicious qualities and deeds of the Lord pierces into the mind of
AzhwAr and melts him time and again. That is the nature of love towards the
lord-great love-pEr amar kAdhal.
.

pAsuram-s:

"pEar amar kAdhal kadal puraiya viLaivitha"--thiru voi mozhi 5-3-4---->
TheGreat Love towards the Lord is created by the Lord Himself.
"pin ninRa kAdhal nOi nenjam peridhu adumAl" --thiru voi mozhi 5-4-6--> The
Love becomes a disease as it pains the mind -makes it restless.
"kazhiya mikkadhOre kAdhgalaL ivaL" -thiru voi mozhi 5-5-10--> The friends
around AzhwAr comment on AzhwAr's Love.
"kadal gnAlam seidhEnum yAnEa ennum"---> thiru voi mozhi 5-6-- all the
elven pAsuram-s of this thiru voi mozhi
reflect AzhwAr's mindset. AzhwAr is able to survive by acting like the
Lord. AzhwAr says that " I created the world.I am the world. I am the cause
effects. I am the Learning. I destroyed. I am the deities , the muni-s and
so on. These pAsuram-s reflect that AzhwAr is not able to sustain himself
by merely thinking about the Lord but need more by acting like the Lord.
"Agilum ini vunnai vittonRum ARRa kiRkinRilEan" --thiru voi mozhi 5-7-1-->
" I am not able to be my self without being with you" is AzhwAr's
predicament.
"ArA amudhEA adiyEAn vudalam nin pAl anbAyEa nErAi alaindhu karaiya "
--thiru voi mozhi 5-8-1--> AzhwAr's physique melts on contemplating the
sweetness of the Lord.
"vaigalum vinayEan meliya"--thiru voi mozhi 5-9-1--> This effect of Love is
day in and day out for AzhwAr and not just intermittent.
"niRandhan vUdu pukku enadhu Aviyai ninRu ninRu vurukki vuNginRa"--thiru
voi mozhi 5-10--> This thiru voi mozhi talks of deeds and qualities of the
Lord Almighty which pierces into the mind of AzhwAr and torments.

Thus, the nature of Love and Affection towards the Lord is elaborated.

(to be continued)
vanamamalai padmanabhan


[Non-text portions of this message have been removed]




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Message: 5
Date: Sun, 08 Feb 2004 14:22:44 -0000
From: "Vishnu" <vsmvishnu@xxxx>
Subject: Re: Nrisimhaashtakam

Dear Sriman Kesavan,

Here transliterating it properly is important.
kalanka mean blemish. akaLanka means blemishless. Srimath+akaLanka is
to be read a SrImadakaLanka without break.

The choice of sequence of words here is wonderful:
SrImath = always with pirAtti (so always kind)
akaLanka = blemishless (because of being SrImath)
paripUrNa = complete (because of being blemishless).

adiyEn rAmAnuja dAsan
Vishnu

--- In ramanuja@xxxxxxxxxxxxxxx, "kesavants" <kesavants@xxxx> wrote:
> Dear Bhagavathas,
> Pranams. Is this shloka Nrisimhaashtakam which starts like
> this "srimada kalanka paripoorna sashi koti" composed by Sri Manavala
> Mamuningal? Is this praising the Lord in any particular kshetram or
> divya desam? Please let me know.
> Pranams,
> srinivasa dasan




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azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

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