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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam
Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam
Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.07 / ISSUE # 50 dated 9th June 2006
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IN THIS ISSUE

EDITORIAL

1. Today [Friday June 9th ] is the most auspicious day
for all of us being Vaikaasi Visaakam- our Prapanna
jana santhaana kootasthar Swami Nammaazhwaar
Thirunakshathram [Birthday].

The article on Nammazhwaar is compiled from Sri
Satakopan Swami?s post based on one of His Holiness
Srimad PaRavakkottai Andavan?s teleupanyasams wherein
His Holiness has wonderfully blessed us with Swami
NammAzhwAr?s glories. 

2. Also forthcoming is Sri Parasara Bhattar
Thirunakshathram [June 10, 2006] Let us pay our
obeisance by reading this Acharya saarvabhouman?s
vaibhavam. 
 
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1. NammAzhwAr?s Greatness: 

maatha pithaa yuvathayas thanayaa vibhuthi:
sarvam yadhEva niyamEna mathanva-yaanaam,
aathyasya na: kulabhthEr vagu-Laabhi-raamam
sreemath thathanGgari-yugalam praNa-maami moortha-naa.
(composed by Yamunacharya- Alavandhar)

For my vasmam, the feet- which always are the Mother,
Father, the spouses, the children; the wealth, the
bhOgyam (pleasure); those feet of our Kula pathi Sri
NammAzhwAr, wearing magizha maalai (garland of magizha
flowers).. I prostrate to those lotus feet.

Mother takes care of us sacrificing all her
pleasures.. moonRu bhuvanatthu porul muRRUm kodutthu
yEnRa vazhipaadhu iyaRRidinum en thaay oru naaL
vaLartthathaRkku iyaiayAvE... says one poet..   Even
if one pays back the three worlds at the feet of one?s
mother, it does not equate to one day of her taking
care of us..  So great are they.
Father takes us in his arms, teaches us, disciplines
us.. During youth and later, the spouse takes care of
us like the mother and father and is loving, caring.. 
 (may be those days.) At old age and even after death,
the children pave the way for alleviating pains (with
pithru tharpaNam..)

Sri NammAzhwAr stood in all these places as bandhus
and bhOgam as well for my lineage (meaning right from
nathamuni- janma vamsam and vidhyA vamsam). He is Kula
pathi (Srivaishnava kula pathi) for having initiated
and blessed my grand father Sri Nathamuni with jnAnam
and with 4000. He is the prapanna jana santhAna
kUTashthar.

Swamy NammAzhwAr's(SN's) ThiruvAimozhi (TVM) is
closely linked to Saama Vedam.  Some describe it as
the essence of Saama Vedam in general and 
the ChAndhOgya Upanishad (affiliated with Saama Vedam)
in particular.

The Thiruvaymozhi is also considered equivalent to all
four Vedas, the elaboration of Dwaya manthra.
Thiruvaymozhi is the essence of all Vedas. It is
divinely blessed AzhwAr?s outpourings. 

maasil manantheLi munivar vagutthadhellaam 
maal ugandha aasiriyar vaartthaikku ovvaaa

Says Swamy Desikan. Whatever spoken by the Sages and
Rishis who have obtained their jnAnam through their
penance and clear mind, are not comparable to the
putpourings of the blessed souls namely AzhwArs who
are blessed and endearing to the Lord as they are
?mayarvaRa mathinalam peRRvargaL?. 

Sri Satakopan Swami?s write up is now reproduced
below: One of the Taniyans for ThiruvAimozhi salutes
the connection of Saama Vedam and its thousand
Saakhais (branches) to the Thousand plus paasurams of
TVM:

BhakthAmrutham Visva janAnumOdhanam
  SarvArthatham SRISATAKOPA VAANGMAYAM
SAHASARA SAAKOPANISHAD SAMAAGAMAM
  NamAmyaham DhrAvida Veda Saagaram 
  
Bhagavaan identified Himself as Saama vedam among the
four Vedams. If our Lord were to take a stand among
Tamizh Marais, it is fair to anticipate that He would
say that among Dhivya prabhandhams, He is
ThiruvAimozhi. It would be no surprise since the
subject matter of TVM at the highest level is
Bhagavath PrApthi through SaraNAgathi upAyam revealed
to us by Lord ParthasArathy on the battle field of 
KurukshEthram through His charama SlOkam. 
ThiruvAimozhi is recognized in our sampradhAyam as the
Dheerga-SaraNAgathi arising out of the elaboration of
the sacred Dhvaya manthram.

Like Saama Vedam, ThiruvAimozhi is revelation
knowledge. It sings about the glorious attributes of
the Lord. It has been described as ?an experience of
the vision of  God; it is not a discourse but an
experience of God in a direct manner,  unmediated by
the senses,  a spiritual intuition comparable to
revelation knowledge" in Tamil language( Tamizh
MaRai). 

During the teleupanysam blessed by Swamy H.H. Srimath
PaRavakkOttai Andavan of Sri Poundarikapuram Andavan
Ashramam, Swami mentioned  the subject of the
upakArams [great help] done by the divya dampathis for
us. According to Swami Sri Desikan, they fall into
three major categories:

(1) PoorvOpakAra ParamparAdhikAram
(2) SaadhanAdhikAram
(3) NirNayAdhikAram 

Swami Desikan has brilliantly summarized all of these
upakArams in the first Tamizh Paasuram of UpakAra
Sangraham. Srimath Andavan anchored his first focus
theme on the individual subsections of this verse that
have very rich meanings: [It is most apt on this day
of Sri Nammaazhwaar Thirunakshathram.. and let us read
and contemplate on the glories of Sri Satakopa muni
thru? the excellent compilation of Sri Satakopan Swami
of New York. ]

anthamilA pErinbham arundha yERkkum 
  adiyOmai ARIVUDANE yenRum kaatthu 
munthai vinai nirai vazhiyil ozhuhAthemmai
  munnilayAm DESIKAR TAMM MUNNE SERTTHU 
MANTHIRAMUM MANTHIRATTHIN VAZHIYUMK KATTI 
  vazhippadutthi VAAN YERRI ADIMAIK KOLLA 
Tanthaiyena ninRa tanit ThirumAL ThALil
  Talai vaitthOm SatakOpan aruLinAlE 

This work of Swami Sri Desikan is understood as the
VyAkhyAnam for the Sri Sookthi of NammAzhwAr revered
as THIRUVIRUTTHAM and particularly its first paasuram
(poy ninRa Jn~Amum --ViNNaPPamE).  

The revered AchAryA of Poundrikapuram Aasramam
selected this paasuram of Swami Desikan and dwelt on
the selected words in this paasuram and linked it to
other powerful words from the other paasurams of 
NammAzhwAr's ThiruvAimozhi{TVM }, (e-g)., " annAL nee
tantha AAKKAYIN vazhi uzhalvEn " ( TVM: 3.2.1).

Srimath Andavan explained as to what happened at these
sacred feet of the Lord as a result of the grace of
NammAzhwar our Prapanna SanthAna Jana kUtasthar.  

The paasura Vaakhyam is:   Tanit ThirumAl ThALil talai
VaitthOm SatakOpan aruLAlE.  Through the Parama KrupA
of NammAzhwAr,  we got to Sri Vaikuntam and laid our
feet at the sacred feet of Sriman NaarAyaNA as the
ultimate step in Moksha Siddhi resulting from
SadAchArya Sambhandham and BhagavAn's paramOpakArams.

NammAzhwAr is the One,  who showed us the way through
his Prabhandhams.  He used the purvOpakArams done by
the Lord to anticipate the future upakArams to come
and showed us the way.  He was blessed with Bhakthi
and Jn~Anam from the Lord of Nithya Sooris.  His
enjoyment of the Lord blossomed as the Four divya
prabhandhams.  Thiruviruttham was the first 
of the Four prabhandhams. Here,  he describes his
varalARukaL (Virutthams)and thus this prabhandham came
to be known as Thiruviruttham.  In the very first
paasuram ( Poy ninRa Jn~Amum-- ViNNappamE), 
NammAzhwAr reflects on the purvOpakArams (or the
upakArams done earlier through conferral of aathma
Jn~Anam,  Dharma BhUtha Jn~Anam) and sets that up as
Infrastructure for the ensuing paasurams and
prabhandhams containing his requests for other
upakArams that culminate in Moksha Siddhi at the end
of ThiruvAimozhi. In this Thiruviruttha Paasuram, 
NammAzhwaar addresses the Lord as ImayOr talaivA
(sarva Seshi)  and himself as adiyEn ( sesah bhUthan).
  
The sEsha-sEshi Sambhandham,  Artha panchakam are
covered here.  The connection of Artha panchakam with
brahma SvarUpam is known as Shadatha nirUpaNam.  That
was what NammAzhwAr instructed.  Swami Desikan wished
to show us the paramount importance of this central
message and crated UpakAra Sangraham.

Srimad Andavan pointed out that the Divya Dampathi
help us in every way.  Mainly,  there are 54
incomparable upkArams that are performed by them for
us,  SamsAris,  with the view to join us to Their
parama Padham in the spirit of NammAzhwAr's TVM
Vaakhyam: " Vaikuntham puhuvathu maNNavar VidhiyE ". 

He reminded us of Sage MaarkanDEyA's Vaakhyam in this
context: lOkAnAm MaathA PithA cha MADHAVA: The 
reference here was to " Tanthai yena ninRa Tanit
ThirumAL', section of the above verse to the sarva
vidha Bhandhu, SarvEswaran. 

Before He joins us to Sri His Vaikuntam for nithya
kaimkaryam, ThirumAl performs many upakArAms that is
hard for us even to keep track off ( NaaraNan maayayai
aRibhavar yArO --TVM: 1.3.3,AtthA nee seythana naan
aRiyEnE!).  

His upakArams are giving us aakkai (sarIram)  to house
the Jivan;  He  blessed the Jivan to be eternal
(nithyan) in svarUpam and blesses the Jivan with
Dharma BhUtha JnAnam and makes it the Jivan's nithya
guNam and protects thus the Jivan's svarUpam and
SvabhAvam. This is the connection to the paasura
pasage,"adiyOmai yenRum aRivudanE kaatthu" in the
UpakAra sangraham. 

Srimath Andavan went on to explain the other key
passages in that important paasuram of Swami Desikan. 

The meanings are:  

anthamilAp pErinbham arundha yErkkum adiyOmai = for
us, who are fit to enjoy the limitless bliss of the
great Moksha anubhavam

arivudanE yenRum kaatthu,  munthai vinai nirai
vazhiyil ozhuhAthu emmai  munnilayAm Desikar tamm
munnE sErtthu

blessing and protecting us with the eternal dharma
bhUtha Jn~Anam and also protecting us from drowning in
the timeless flow of the river of karmAs and getting
us to the safety of the bank by uniting us with
SadAchAryA. 

manthiramum manthiratthin vazhiyum kaatti
vazhippaditthi 

(by uniting us with the sadaachAryAs) for upadesam of
Your redeeming sacred manthram,  the AshtAksharam and
for learning about the inner meanings of that 
manthram (viz)., the middle section of the manthram
(nama: sabdham)  denoting Prapatti [Saranagti] and the
end luptha chathurthi vibhakthi standing in for
Bhagaavdh Kaimkaryam.  

The greatness of this acquisition of knowledge through
upadesam has been celebrated may times by AzhwArs and
AchAryAs:  

iha sangrahatha: SrimAn GopthA sEshi samAdhika
dharidhra: 
SaraNam sarva sarIri prApya; sEvyasccha
saadhubhirbhAvya:  

Srimath Rahasya Thraya Saaram,  Moola manthrAdhikAram
(Meaning):  Briefly,  the Moola manthram recognizes
our Lord as Sriya: Pathi (Srimaan) through akAra
sabdham and rakshakan ( protector with many
upakArams), in luptha chathurthi as sEshi,  and as one
who has no equal or superior, in namas sabdham as
upAyam ( prapatthi), in NaarAyaNa sabdham as
sarvAntharyAmi and in the final chathurthi as the One
to be worshipped by Saadhu Janams as PrApyan and
Sevyan.    

The three manthras, namely AshtAksharam, Dwayam,
Charama slokams are the most important and powerful
mantras. Please visit www.sundarasimham.org and click
on e-books for reading the outline and glories of
these wonderful mantras and Swamy Desikan?s detailed
elaboration and enjoyment of the powers of these
rahasya thrayams. The actual mantras are to be learnt
from the SadAchAryan by performing kaimkarya at His
feet and the inner esoteric meanings of them need to
be learnt from them for proper understanding. 

Srimath Andavan referred to the paasura vAkhyam, 
MaamAyA!  mikkAr  otthAr ilai!  There is no one equal
to You or greater than You (samAdhika Dharidhra:   in
the above Rahasya Thraya SlOkam).   

The VedAntha Jn~Anam imparted to us by SadaachAryAs
(Mantharitthin vazhiyum kaati)  is another of these
MahOpakArams of the Lord since it leads to the
ultimate bliss of ascent by archirAdhi maargam 
(vaanERRi adimaik koLLa) and nithya kaimkaryam. That
is the nall Vaazhvu referrred to by Thirumangai in his
ThirunedumthANDakam (TNT) paasuram passage:  

anthaNar maattu anti vaittha MANTHIRATTHAI
MANTHIRATTHAAL 
maravaathu YENrUM VAAZHUTHIYeL VaZHALaM --TNT pasuram:
 4 

(Meaning):Oh my foolish mind! If you enjoy the
Thirumanthiram, the saaram of the Vedantham,  which is
the wealth of the Brahmins, and if you reflect upon
the meanings of that sacred manthiram, 
you will surely attain sadhgathi ( nall Vaazhvu).  

Srimath Andavan continued with the explanation of the
fourth paadham of the UpakAra Sangraha SlOkam:

Tanthai ena ninRa tanit ThirumAl ThALil 
thalai vaitthOm SatakOpan aruLinAlE 

The Lord stood as the Forever-caring Father,  who
performs great upakArams (tanthai ena ninRavan).

He is a matchless EmperumAn with the mahimai of
PaadhAravindham that ha s no comparison in its
redemptive and anugraha qualities ( Tanit ThirumAl
ThALil).   

Srimath Andavan of PoundarIkapuram Aasramam selected
this verse deftly as the first theme in his upanyAsam.
 We are indeed blessed.[Thanks to Sri Satakopan mama
for taking an extract from his wonderful summary of
H.H Teleupanyasam] 

2. Parasara Bhattar?s Glories:
[from aacharya vamsa vruksham ? written by Sri Anbil
Ramaswamy]Parasara Bhattar was the son of Kurathalwan.
His Acharya was Embar. He learned the Sastras so well
that he came to be called a 'walking university'. His
works include his commentary on Vishnu Sahasra Nama
Bashya ( 1,000 names of Vishnu ) also known as
'Bhagavad Guna Darpanam', Rangaraja Stava, Ranganatha
Ashtaka, Sri Guna Ratna Kosam, Kriyaa Deepam, Ashta
Sloki, Satusloki, Dvisloki, Tanisloki  While he was a
kid, a haughty Advaita exponent by name 'Vidvad Jana
Kolahala Panditha' was being carried on a palanquin to
engage in a debate with Ramanuja. The boy stopped him
on the way. Holding a handful of sand in his closed
fist, he asked the Panditha how much of sand was there
in his palm. The Panditha was nonplussed and asked how
anyone could count the sands. Parasara retorted saying
that if he could not answer that it was just a
'fistful' how he proposed to win an argument with the
great Ramanuja. The Panditha praised the boy, his
father Kuresa and his Acharya, Embar. The Panditha
subsequently became the disciple of Parasara assuming
the name of ' Per Arulala Perumal Emperumanar' 
Parasara and his brother helped the master in the
documenting the Sribhashya. 

When the master bade Embar to bring the baby for
naming, Embar brought the baby and by way of
protection was muttering Dvaya Mantram. When the
master enquired how the baby showed off an unusual
brilliance, Embar narrated what he did on the way. The
master exclaimed that he had prevented Koorathaalwaan
from being the Guru for the baby since only the one
who initiates in Dvaya would be the Acharya. Since he
had done this, the master asked Embar to act as the
Guru for the baby. 

His TANIAN runs as follows:
Sri Paraasara Bhattaaryas Sri Rangesa Purohitah | 
Sri Vatsaanga Suthas Srimaan Sreyase Mae Asthu
Bhooyase || 

Sri Satakopan Swami adds the vaibhavam of Bhattar
further:  

it will be useful to summarize the life and works of
Parasara Bhattar, the precocious son of
Kooratthazhwar, the disciple of Sri Ramanuja. For
Parasara Bhattar, Sri Ranganatha ,  Sri Ranganayaki,
Vishnu Sahasra Namam,4000 Divya Prabhandam in general
and Thirumangai"s TNT in particular were the guiding
compass. 

Bhattar defeated an Advaitic Scholar at Melkote by
using TNT as the basis for discussion and converted
him to Visishtadvaitam. He accepted latter as his
prime disciple and gave him the name of Namjeeyar.
Bhattar returned to Srirangam with Namjeeyar and
visited Sri Ranganatha at his sanctum sanctorum. 

He had the good fortune of conversing with the Lord of
Srirangam like Thirukkacchi Nambi could speak with Sri
Varadaraja. Both Rangantha and Varadaraja broke their
Archa Silence to speak to their special devotees.
Bhattar told the Lord as to what had happened at
Melkote and how he used TNT to
defeat the Advaita Vedantin in a scholastic debate.
Sri Ranganatha asked Bhattar to repeat the winning
arguments. The Lord was very pleased with Bhattar's
defence  and blessed him. This event is celebrated
even today at Srirangam on the eve of Adhyayana
Utsavam by the Arayar, Who  enacts the incident at
Melkote before Sri Ranganatha.  This festival at
Srirangam  is known as Thirunedumthaandakam. 

Guru Parampara states  that the Divya Dampathis of
Srirangam adopted Parasara Bhattar as their son. The
name of Parasara was given by Sri Ranganatha Himself.
Parasara is the author of Vishnu Puranam and the
father of Veda Vyasa. Kuratthazhwar had named his son
Ranganatha and the name given by the Lord (Parasara )
stuck over time. Since then, Parasara was the Purohita
for the Divya Dampathis, he was also known as Sri
Rangesa Purohita  or Parasara Bhattar. 

As the chief priest of Sri Ranganatha and as the one
born out of the grace of the Lord of Srirangam, 
ParAsara Bhattar  blessed us with the guru parampara
starting from Nanjeeyar and the vyaakhyaana jkarthaas
of Thiruvaimozhi. As the son of KurathAzhvAn and one
Smt AndAL, he was very dear to Acharya RaamAnujA.   

Paraasara Bhatar blessed us with twelve works, ten in
sanskrit and two in Tamil besides his nirvAhAs on some
passages of the Divya Prabandham. The book by Dr.
S.Padmanabhan, the nephew of the 43rd Jeeyar of
DevanAr ViLAgam Azhagiya Singar on Sri Parasara
Bhattar is a scholarly study for those of us,  who
want to follow up on his works.

The summary on the works of Paraasara Bhattar are:

1. Ashta slOki,  8 terse verses on the three Rahasyams
of Sri VaishNavAs.  Using long metres,  Bhattar hinted
at the depth of the subject matter.   The metres used
by Bhattar are SikhariNi,  Saardhula Vikridhitham and
Sragdharaa. 

It is interesting to compare Swami Deikan?s usage of
these three long metres in his works. Among the total
of 862 slokams of Swami Desikan used SikhariNi 28
times,  Saardhula vikridhitham 35 times and Sragdharaa
82 times.   

Bhattar used 45 kinds of metres in all of his
sthothrAs containing 337 verses. The top three usage
among the 45 metres are: Saardhula vikridhithA ( 55), 
VasanthatilakA ( 43 ) and SikhariNi (34).
In comparison,  Swami Desikan used 22 metres in his
862 slOkAs. His most frequent usages among metres are:
  Vasantha TilakA ( 266), short AaryA ( 116 )  and
SragdharA (82 ).        

Bhattar's works:   # 2
Bhagavad GuNa DarpaNa: This is a celebration of
the SaguNa Brahmam aspect of Sriman NaarAyaNaa
and the important tenets of Sri VishitAdvaitham.   

Work # 3: Bhattar's celebration of Sri Devi (Sri
RanganAyaki) 
The 61 stanzas of this sthuthi celebrate the glory of
Mahaa Lakshni.  Bhattar dwells at length about Mahaa
Lakshmi's pleading for us (Purushakaara aspect )
before Her Lord and suggests that the Lord's glory is
dependent on Her.   

Work # 4: Sri Ranganatha Sthothram
This is said to have been composed, when Bhattar had
to leave Srirangam,  when he angered the chOlA king
and stayed at Thirukkhoshtiyur. There he used 6 slOkAs
to reflect upon his great loss arising from his
inability to have the daily darsanam of Sri
Ranganatha.   

Work #5:   Sri Rangaraajasthavam
He followed the tradition of his illustrious father,
the author of Pancha sthavAs,  and composed this long
sthavam with 232 verses. The first half deals with the
glories of Srirangam, the supremacy of the Lord there
and His Anantha KalyANa GuNams and the beauty of river
Cauveri, the upanishadic basis for  Sri VaishNavaNava
SiddhAntham,  the nature of Moksham et al.   

Works #6, 7, 8, 9and 10

Many of Bhattar's work are lost and are available in
either fragments or thru the quotation of other
AchaAryAs.   These  are KriyA DeepA( Like Nitya
GranthA ), Tattva RathnAkarA ( masterly treatise on
TattvA ), AdhyAthma khaNda dvaya VivaraNA,  Lakshmi
KalyANa. The last work celebrating the marriage of
MahA Lakshmi to Sriman NaarAyaNA deals with
araNAgathi, the position of Sri Devi in Srivaishnava
SampradhAyam, the supremacy of Divya Dampathis revered
as Lakshmi NaraayaNA, Sridharan, Srinivasan, and
Maadhavan.   

The other two Sanskrit works lost to us or available
in shreds are the commentary to SulabhOpanishad, 
which was elaborated on by Swami Desikan in his
Sarvaarthasiddhi  and stray verses of Thirumanjana
KattiyangaL  recited even today at the great temple
at Srirangam by the descendants of ParAsara Bhattar
there. This starts off as a dialog between the Lord
and his devotee and goes onto celebrate the glories of
the Lord during His Thriumanjanam.  

Works 11 and 12 in Tamil 

The commentary on Kaisikha PurANam earned him the
honor of being carried on a palanquin by the brahmins
of Srirangam around the streets of that city of the
Lord ( Brahma Ratham ). The remaining 
work in Tamil is the celebrated commentary on the 21st
paasuram of ThirunedunthAndakam,  which converted the
Advaitha achArya to Sri VaishNavism [as narrated
earlier] and earned him the title of Nam Jeeyar from
ParAsara Bhattar.   The rest of the Tamil works are
the ones known from Thiruvaimozhi commentaries as
Bhattar NirvAhams.  

The greatness of Bhatar, the beneficiary of
RaamAnujA's grace

Achaarya RaamAnujA had a significant influence on
Parasara Bhattar as his teacher. On this day that is
two days away from the celebration of the jayanthi of
Achaarya RaamAnujaa,  it is appropriate to dwell at
length on the works of a great acharyA,  Bhattar, who
followed the footsteps of the illustrious guru of his
father and his own acharya,  Embaar.  

Bhattar's philosophical contributions to Sri
SampradhAyam have been brilliantly sumamrized by Dr.
Padmanabhan and chapter 5 of his monograph deals with
this subject. The role of Karma and the Lord's 
will in relation to it are covered here.  The nature
and means of MokshA,  the Sesha-Seshi bhavam,  the
concept of Sri,  the concept of Avathaarams,  Iconic
forms of the Lord  et al. 

Some passages quoted by the author regarding Bhattar's
views on SaraNAgathi that may be of interest to the
current discussions are:   

1.Vishnumaayaa can be crossed only when Prapatthi is
performed.
2.Oh Ranganatha! I resort to You,  who are my refuge
--I am devoid of any knowledge or action or devotion;
nor I am aware of any icchaa(desire), the proper
eligibility (adhikaarA ), the feasibility of such a
hope etc. Full of sin and foolishness and with a
confused state of mind,  I request you to be my
saviour.( Verse 89 of Sri RangarAjasthavam ).  

3.In the 102nd verse,  Bhattar once again performs
SaraNAgathi this way:

I have been made your burden and responsibility (Bhara
) by my AchAryAs.   I have also orally declared that I
seek refuge. Therefore,  it behoves You to accept me
as your entrusted burden 

4.  In his ashtaslOki, the verses 6, 7 and 8 deal with
Prapatthi. 
Sixth verse is about the Prapatthi to Sri Devi as the
means to the end of resorting to the Lord. In the 7th
slokam, he explains the meaning of Charama SlOkam. In
the 8th verse, he declares his prapatthi,"where he
expresses his inability to implement the Karma, Jnaana
and Bhakthi yogAs as means of salvation. Even
regarding Prapatti, he is unable to follow it because
of his utter helplessness and lack of firm conviction
of its implementation.   Still the hope of being saved
by the Lord, He being the final means, sustains him.

Let us place our heads at the feet of these exemplary
acharyas of our tradition and sampradaaya. 

Regards
Namo Narayana
dAsan Madhavkkannan 
[on behalf of Sri Anbil Ramaswamy] 
=====================================================================
IMPORTANT DAYS IN VAIKASI (RISHABA) MONTH
====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
====================================================================
ISSUES RELEASED
So far, 224 Regular issues of SRS have been released
apart from
Special Issues:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6 and
49 Issues of Vol. 7
--------------------------------------------------------------------
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri Diwakar Kannan (diwakark@xxxxxxxxx)

You may also view the archives at
http://www.ibiblio.org/sripedia
maintained by Sri Srinivasan Sriram
(ajiva_rts@xxxxxxxxx )

We strongly urge you to kindly peruse the "Regular
Issues" archived in the "Files" Section and view the
Contents at "srsindex.html" (Not the individual
postings allowed for encouraging "Reader
participation").  We are sure that you will be
convinced of the quality of the contents.

IF you are satisfied with the quality and contents of
"Sri Ranga Sri"-
Tell your friends to join by sending an email to
Srirangasri-subscribe@xxxxxxxxxxxxxxx

IF NOT: Tell us, as to how we may improve.

Ever at your service
Regards
Namo narayana
dAsan madhavakkannan
[on behalf of Anbil Ramaswamy, Editor & Publisher,
"Sri Ranga Sri"]
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
=====================================================================
IMPORTANT DAYS IN rest of VAIKAASI (RISHABA) MONTH
Date-Indian/English/Day/Nakshatram/ Thithi/Event/
Remarks
=============================================================
25/06-08-06/Thursday/Swati/Dvaadasi/AM/EngaLaazhwaan
26/06-09-06/Friday/Visaakam/ TrayOdasi/NAMMAZHWAAR,
                                         TiruvoimozhipPilllai
27/06-10-06/Saturday/ Anusham/Chaturdasi/BhaTTar,
Raamap PiLlai, Koil
                                                 Kandadai Annan
28/06-11-06/Sunday/Kettai/POurNami/KALYANAAHAVA SWAMI,
                                 Tiruvarangap PerumaaLaraiyar
======================================================================
IMPORTANT DAYS IN AANI (RISHABA) MONTH
=============================================================
29/June-15-06/Thursday/Aani maasa to begin
30/June-21-06/Wednesday/Sarva Ekaadasi 
31/June-25-06/Sunday/Amavasyai 
32/July 06-06/Thursday/Swathi/PeriyAzhwAr
Thirunakshathram 
33/July 08-06/Saturday/ Kaettai/Sriman Nathamuni
Thirunakshathram
======================================================================




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