You are here: SriPedia - SriRangaSri - Archives - Jan 2007

SriRangaSri List Archive: Message 00240 Jan 2007

Jan 2007 Indexes ( Date | Thread | Author )

[Date Prev][Date Next][Thread Prev][Thread Next]


SrI:
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//
===================================================================
SRI RANGA SRI VOL.08 / ISSUE # 12 dated 30th January 2007
===================================================================
EDITORIAL
Dear Bhaagavatas:
We started with the "Avataarikai" ? "Part 1 of Introduction" to 
Srimad Ramayanam in  
SRS Vol.8.11 dated 23rd January 2007. Hope you enjoyed the same. 

Almost everyone knows the story of the epic though in broad outline, 
if not in every detail. Though it makes a good story as well, the 
importance of a study of Ramayanam lies in drawing the lessons it 
conveys to us through the different characters and different 
situations and how far they are relevant to the modern times. 
Therefore, our focus will be on the morals conveyed in the various 
episodes This would necessitate retelling the story in brief before 
proceeding to comment. Hope you will appreciate this approach. In 
this Issue, we continue, we continue with Part 2 of the 
Introduction. 

==========================================================
ISSUES RELEASED
With this issue, about 239 Regular issues of SRS have been released
so far, apart from numerous "Special Issues" as indicated below:
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
50 Issues of Vol. 7 and
12 Issues of Vol. 8 (including this)
---------------------------------------------------------------------
-------------------------------------------------
You may view the archives at http://www.ibiblio.org/sripedia
maintained By Sri Srinivasan Sriram
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
Moderator
"Sri Ranga Sri"
===================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
xxxxxxxxx
===================================================================
1.      SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) - PART 2 
BY SRI ANBIL RAMASWAMY, USA 
2.      DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 11- Sloka 9:
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO. 
3.      MAAL UGANDHA AASIRIYAR- Sri Kulasekara PerumAn-life and 
works 
BY Sri V. Madhavakkannan ? Singapore

===================================================================
1.      SRIMAD RAMAYANAM- INTRODUCTION (CONTINUED) - PART 2
BY SRI ANBIL RAMASWAMY 


6. VALMIKI AND NAMMAZHWAR
Nammazhwar in his Tiruvoimozhi 7.5.1 puts a rhetorical 
question: "Karpaar Ramanai allaal matrum karparO?" meaning "Will 
anyone read anything other than Sri Ramapiraan?"
What is so great about Srimad Ramayanam that we are asked to read 
it? 
And, what is so great about Valmiki Ramayanam over the others?
ANSWER
Srimad Ramayana is the practical guide for proper conduct as 
exemplified by the Lord Himself in his Avataara as Sri Rama. If we 
desire to regulate our lives on the right lines, it is to Ramayana 
that we should turn to. 

It shows not only how one WOULD react to situations but more 
importantly also how one SHOULD react. This is very important for us 
to regulate our lives by adopting the "SHOULD" part of it and 
avoiding the "WOULD" part. 

But, why are we addicted to the "would" part of it and seem to shun 
the "Should" part? 

The reason is not far to seek. Our Scriptures say that all living 
beings from the four faced Brahma down to the lowly worm are 
governed by a mixture of what is known as TriguNa, the trio of 
Sattva (virtue), Rajas (emotion laden action) and Tamas 
(sullenness). Just as in democracy, the party that gets a majority 
rules the nation (at least for the time being), the preponderance of 
any particular guNa at any given point of time, governs one's 
thoughts and behavior. And, most of the time, we are slaves to the 
Rajas and Tamas and we are emotion driven. This leads us to the way 
we react to situations. The Rajas while being the motive force for 
all our actions provides a breeding ground for the 6 evils that 
plague us namely, kaama, krOda, mOha, lObha, mada, maatsarya which w 
have to be vigilant to constantly keep under check

In Ramayana, we find three brothers acting differently.  
Vibheeshana  with Sattva, Ravana with Rajas and Kumbakarna with 
Tamas as the predominant traits. We learn from these characters that 
we should strive to augment Sattvaguna, regulate Rajas (because we 
cannot totally eliminate it) and avoid Tamas altogether.
 
7. "RaamaayaNam ethanai RaamaayaNam aDi"
The quality and content of the Aadhikavi, has ignited the 
imagination of a galaxy of innumerable poets and writers, throughout 
the world and over the ages and in a variety of languages. We are 
told that there are at least 50 versions of Ramayana. (For example)

- Aananda Ramayana by Pasaurama 
- Adbutha Ramayana, by Valmiki himself
- Adhyaatma Ramayana by Sage Viswamitra
- AgnivEshaya Ramayanam by AgnivESya
- Anargha Raghava of Muraari, 
- BhaTTi Kaavya by BhaTTi Kavi
- Champu Ramayana by BhOja
- Hanuman- NaaTaka by Hanuman
- Jaina Ramayanam by Hemachandra
- Kamba RamayaNam in Tamil by Poet Kambar
- Mantra Ramayanam by LakshmaNa Arya
- Prasanna Raghava by JayadEva
- Raghava Nishadeeya by Haradatta Suri
- Raghu Vamsam of KaaLidaasa, 
- Ramacharita Maanas in Hindi by TuLasidas
- Ramayana Manjari by KshemEndra
- Sangraha Ramayanam by Narayana PaNDita
- Uttara Rama Charita by Bhavabhooti
- Yoga VaasishTam by Valmiki himself and many others. 
It is doubtful if any other work of religious literature enjoyed 
such a fascination. (Of course, Bhagavad Gita has been translated in 
several languages but perhaps, not so prolific like Ramayana). 

There is a song in Tamil detailing the various names of Rama that 
asks "Raaman ethanai RaamanaDi" We may perhaps ask 
similarly "RaamaayaNam ethanai RaamaayaNam aDi"

8. AADI KAAVYAM
But, what makes Srimad Valmiki Ramayana as special and outstanding 
is the fact that it is the first ever epic in Literary world.

It is, therefore, known as "Aadikaavya" and its author Valmiki, 
the "Aadikavi". It is the most authentic and authoritative account 
of the life story of Sri Rama ? the only true account of every 
detail as it happened. In fact, it is the first "Ithi-aasa" Meaning: 
(Thus it happened)

9. PURUSHARTAS
SaptastOma stipulates that to qualify as an "Itihaasa" the work 
should bring out all the 4 Purushartas (Objectives) of Dharma 
(Righteousness), Artha (Wealth), Kaama (Desire) and MOksha 
(Liberation). Srimad Ramayanam does this in an exemplary manner. 
The secondary objectives of Artha and Kaama have been adroitly 
sandwiched between Dharma and MOksha to emphasize that they should 
be regulated on Dharmic principles if one wants to attain MOksha 
(Salvation).

10. WHAT HAPPENS WHEN WE DO NOT REGULATE SO? 
-       That Artha is secondary to Dharma is brought out by Sri 
Rama's abdication of the throne which was his birthright of 
primogeniture.
-        That a-dharmic Kaama leads to fall is portrayed in the 
events in the lives of Dasaratha, Ravana and Soorpanaka. 
-       That the one who acquires and expends wealth and enjoys 
permitted pleasures of life on Dharmic lines ultimately gains mOKsha 
are very vividly illustrated in the various episodes in Srimad 
Ramayana.
-       The delineation of mOKsha is explained in Uttara KhaaNDam.

What is Dharma? It is defined as "That which sustains". What does it 
sustain? 
It is the inculcation in our lives such noble traits as obedience to 
parents, brotherly love between the siblings, chastity which is 
common to both man and woman, reverence to elders and holy men, 
compassion that forgives the repentant (vide Kaakaasura incident), 
commingling of the mighty Emperor Sri Ram with the lowliest of lowly 
(Vide Guha the boatman, Sabari the huntress and VibheeshaNa the 
Rakshasa) etc.

11. VEDAS AND ITIHASAS
While Vedas command with "Dos and Don'ts" Itihasas like Ramayana act 
as good friends and illustrate by examples, interesting stories and 
anecdotes how virtuous people prospered and how the evil ones came 
to grief ultimately,  so that we can learn how we should emulate 
characters like Rama and avoid behaving like Ravana and similar 
characters.

Rama's obedience to parents (pitru vaakhya paripaalanam), 
Lakshmana's Bhagavad Kainkaryam, Bharata's conviction that there was 
no refuge other than Rama and Satrughna's Bhaagavata Kainkaryam are 
object lessons for humanity for all time to come.

12. DIFFERENT ROLES
The Lord needed different complementary roles for different purposes 
and so he cast himself in different characters: 
Rama - Bhagavaan
LakshmaNa -Bhagavad Seshatvam
Bharata - Bhaagavata and
Satrugna - Bhaagavata Seshatvam
Taken together, Rama Avatara was as much a PoorNa Avatara as 
Krishnaavataara.

13. RAMAYANAM IS THE EXPOSITION OF THE VEDAS
The Upakrama SlOka says that when the Lord decided on his descent as 
Rama, the son of Dasaratha, the Vedas also took descent in the form 
of Ramayana.
vEda vdDhyE parE pumsi jaatE dasaraatmajE/ 
vEda: praachatasaad aseeth saakshaat RaamaayaNaatmanaa//

14. OTHER NAMES OF RAMAYANA:
Besides the name "Ramayana" meaning the story of the exploits of Sri 
Rama, it is also called "Sitaayaa: Charitam mahath" (the great story 
of Sri Sita). In Tamil, it is described as the "Greatness of the 
woman who went to jail" (Sirai irundavaL yEtram). 
(cf: Mahabharata is known as "thoodu senravan yETram). It is also 
called "Poulastya Vadam' meaning the "Killing of the descendent of 
Pulastya". Ravana was that descendent.

15. SITAYANAM
Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam explains 
how the middle name relating to Sri Sita is more appropriate than 
the other two.
The purpose of Avataras is to protect the virtuous (paritraaNaaya 
saadoonaam), destroying the vicious (vinaasaaya cha dushkritaam) and 
establishment of Dharma (Dharma samsthaapanaarthaaya).
-       Sri Rama protected only those who surrendered to him; Sri 
Sita protected even those who tortured her.
-       Sri Rama gladdened the hearts of people; Sri Sita gladdened 
his heart also.
-       But for her acting as the mediatrix in all situations, none 
of the souls could have secured any protection from Sri Rama.
-       Lava and Kusa sang her praise because it was because of 
their father's cruelty to their mother in banishing her that they 
lived in her company and were more attached to her than to Sri Rama.
-       Sri Sita underwent incarceration in order to procure the 
release of celestial nymphs whom Ravana had imprisoned. And, it was 
the crux of the whole epic.
==========================================================
2.   DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 11- Sloka 9:
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO

SrImate SrI ra'nga rAmAnuja mahA deSikAya nama: 
tAtparya ratnAvali - Submission 11 - Slokam 9. 

Slokam 9: 

brute gAthA sahasram mura mathana guNa sthoma garbham munIndrah 
pratyekam cAtra gAthAh prathita vibhu guNAh spashTam adhyakshayAmah 
| 
tatrAsa'nkIrNa tad-daSaka guNa Sata sthApanaucitya yuktAn 
aidamparyAvaruddhAn agaNita guNitAn tad-guNAn udgRNImah || 

In the previous Slokam, svAmi deSikan gave us the ten guNa-s that he 
has identified as the subject of the ten Sataka-s (groups of 100 
pASuram-s). He declares in the current Slokam that in the rest of 
his work, tAtparya ratnAvaLi, he will proceed to desribe the 100 
guNa-s such as paratvam, that are established in the 100 daSaka-s 
(groups of 10 pASuram-s), and the thousand guNa-s thar are described 
in the 1000 pASuram-s of tiruvAimozhi (note that the thousand 
pASuram-s referred to here are those excluding the 100 phala Sruti 
pASuram-s). He also notes that the 100 guNa-s are distinct and non-
repetitive. However, when it comes to the thousand guNa-s at the 
pASram level, he points out that he chooses the guNa that is most 
relevant in the guNa at the daSakam (ten) level taking the context 
into consideration; while this may lead to repetition of some guNa-s 
at the pASuram level, he points out that the context is what is 
significant in choosing the guNam that is significant for the 
pASuram. 

- munIndrah ? AzhvAr who is the leader among all the sages 
- brute ? has sung 
- gAthA sahasram ? the thousand pASuram-s 
- mura mathana guNa sthoma garbham ? such that they have buried in 
them the kalyANa guNa-s of emperumAn. 
- pratyekam ca atra gathAh prathita vibhu guNAh spashTam 
adhyakshayAmah ? We also clearly see these pASuram-s explicitly 
singing the praise of bhagavad guNa-s. 

- agaNita guNitAn ? These guNa-s are countless 
- asa'nkIrNa tat-tad daSaka guNa sthApaucitya yuktAn ? These guNa-s 
(will be selected such that they) will be non-repetitive, and will 
be chosen such that they explain the guNa-s such as parattvam that 
are selected at the daSakam (10) level or the tiruvAimozhi level 
- aidamparyAvaruddhAn ? They also will be chosen such that they 
stand out naturally for any given pASuram 
- tad-guNAn udgRNImah ? We will present these kalyANa guNa-s in the 
succeeding Sloka-s. 

(The meaning given above for the phrase `agaNita guNitAn' - 
countless, represents the interpretation of SrI PBA. SrI UV 
interprets the phrase as "guNitAn ? repeated, agaNitam ? should not 
be considered relevant"; in other words, even though the same guNa 
may repeat iself in more than one pASuram, attention should be paid 
to the context in which a guNa is selected for a given pASuram, and 
not to the mere fact that the guNa is repeated. In other words, if 
the same guna establishes or supports the guNa of paratvam in one 
tiruvAimozhi and saulabhyam or sauSIlyam in another, then it should 
not be considered as redundancy. Thus, some guNa-s may be repeated 
since they establish or support a different guNa at the higher 
level. So also, if there are many guNa-s in one pASuram, the 
principal guNa that stands out in the context should be the one 
chosen, and the others should be understood as supporting this guNa 
that is relevant to the context). SrI UV's interpretation conforms 
to the interpretation given by SrI ve'nkaTeSAcArya. 

With this interpretation, note that there is a subtle point made in 
the Slokam ? that at the daSakam (group of 10 pASuram-s) level, the 
100 guNa-s are a-sa'nkIrNa or `not mixed up', in other words there 
is no punarukti at this level. It is only when it comes to the 
pASuram level that there is likely to be repetition, and svAmi 
deSikan points out that this is not an issue, for the reasons 
explained above. 

aidamparyam ? refers to the process of selecting the one particular 
guNam that a given pASuram stresses, taken in context for the given 
daSakam (grouping of ten pASuram-s). 
Thus, svAmi deSikan elaborates further on the approach that he is 
taking to identify the guNa-s for each daSakam (group of 10 pASuram-
s) and each pASuram, using the great ocean of knowledge that he has 
gained from his AcArya-s, and using the analytical skills that he 
has been gifted with by His AcAryas' blessings, etc., as he has 
described earlier in Slokam 2. 
-dAsan kRshNamAcAryan
to continue 
=================================================================
3.      MAAL UGANDHA AASIRIYAR ? LIFE OF KULASEKARA PERUMAN 
BY SRI V. Madhavakkannan, Singapore 

SrI:
SrImathE Gopaladesika mahadesikaya nama:
Dearest all,
Kushyate Yasya NagarE Ranga YAtra Dine Dine
TAmaham ShirasAm VandE RajanAm Kulashekaram.

KumbhE PunarvasuBhavam KeraLE ChoLa PattaNE
Kaustubhamsham DharAdeesham KulashekaramAshrayE

Continuing on AzhwAr life and works series under "MAAL UGANDHA 
AASIRIYAR", let us enjoy Sri Kulasekara PerumAn in this journal. 

KulasEkarAzhwar was born as a prince to ChEra king Dhidavradhan and 
nAdhanAyagi during 8 th century(?) in the month of mAsi and the 
nakshatram of punarpoosam(same as that of Lord Rama). The child 
looked divine and made everyone who saw it happier and cheerful. The 
entire kingdom was in a jubilant mood. The kid was named kulasEkaran 
and when he grew he was taught all sAstrAs, epics, arts, Tamil and 
Sanskrit and was also given training on fighting, Horse riding, 
Elephant riding, etc. In each endeavour, he excelled and came out in 
flying colours. When Dhidavradhan became old, kulasEkaram ascended 
the throne and since then he was ruling like Lord Sri Rama and 
brought in RamaRajyam to his kingdom. People were very happy and 
there was rich harvest throughout the year; there were regular rains 
and there was only subheeksham. Hence the citizens had great amount 
of love and respect for their king kulasEkarA. 

Once without knowing kulasEkarA's strengths, the neighbouring kings 
(Chola and pAndyA) came to fight and during the battle kulasEkaran 
won with no difficulty. Impressed PandyA king gave his daughter to 
kulasEkarA for marrying her. kulasEkarA was blessed with a son (whom 
he named dhidavradhan) and a daughter ILai. 

One night, The Lord wished to divert kulasEkarA's attention to Him 
and he appeared as Lord Tirupati Venkatachalapathi in the king's 
dream and blessed him. The king was overwhelmed with the Lord's love 
and became silent and was only thinking of the Lord at all times. He 
became totally like water in Lotus leaf (Water never wets the Lotus 
leaf) and was ruling the kingdom without any attachment; He was 
spending his time more and more on Thiru vArAdhnam and Bhajans and 
listening to stories of Rama and KrishNa. He even started disliking 
the battles since he did not like to see more loss of lives in the 
battle. He started singing in Tamil and sanskrit with full of love 
and Bhakti in praise of the Lord. He spent his most of the time only 
on religious activities and attending discourses. Once when the 
UpanyAsakar was narrating Rama RavaNa yuddham where the battle was 
going on for a long time and RavaNa was giving a tough fight, 
kulasEkara was so much attached to the story and it the discourse he 
ordered his Army General to immediately organize to send the 
soldiers, elephants and horses and the king was also making himself 
ready for the battle to give a helping hand to Sri Rama. 

The upanyAsakar and all others were totally perplexed and could not 
say anything. The upanyAsaker at last came to the king and said" O, 
mighty king, We need not go. The Lord Rama has already killed ravaNa 
and is on his way back to AyOdhyA for his pattAbhishEkam". That made 
the king silent and he came to normal; Such was kulasEkarA's bhakti 
for Rama. It is told Lord Rama appeared in his dream that night and 
said" kulasEkarA, I am deeply moved by your readiness to offer me 
help in the battle. I Since you are having blind affection and live 
for me , you did not realize my Strength and parAkramam. We can win 
asurAs with no effort; You are acting just like LakshmaNA, who is 
also attached to me deeply. From today you will be called kulasEkara 
perumAL like ILayaperumAL LakshmaNA. Even today he is reverred as 
kulasEkara perumAL. The pAsurams he sang were compiled 
under "perumAL thirumozhi". One can see his feeling of deep regret 
for not being born during RamA's time in his pAsurams.
 
As he was getting more and more involved in Bhagavadh Bhakti and 
Bhagavadha Bhakti and was spending all his time in such activities, 
the ministers were not clear as to how to bring the king back to his 
administration. The king had even consecrated a Golden statute of 
Sri Rama in the palace where he was spending most of the time with 
other pundits and upanyAsakALs. Once during a Ramanavami day (the 
birthday of Sri Rama), the king was astonished to see a big nice 
Navaratna mAlai which had adorned Sri Rama missing. He was confused 
as to how somoen can come inside the palace with so much security 
and so many people around. The ministers were asked; One of them 
(may be the chief minister) hesitantly stammered to say" May 
be ..O .king........one of upanyAsakALs, or 
pundits...could..........have.....take...." 

He did not even finish his statment. The king was shivering and was 
literally shocked to hear that statement as if he has stepped on a 
Red hot burnt iron; He could not believe his ears as to how these 
minister can even think of these GREAT BHAKTAAS as ones who could 
have flicked; "What are you saying? Are you talking about these 
adiyArs of Sriman NARAYANA. Are you not ashamed to say that? Is your 
tougue still alive? How dare you think them as thieves when their 
love is only for th Lord and they consider the Gold and dust the 
same; Those UTTHAMARGAL - Do you think they have stolen the 
MAALAI? . He did not stop with that. He called somone to bring a pot 
wherein he had arranged to place a poisonous snake; Bewildered 
ministers obeyed. He showed them the pot with the snake inside. He 
said and prayed to the Lord" If the mAlai has been taken by one of 
the BhaktALs, let the snake bite me; If not, I will come out 
unscathed.". He put his hand inside the pot. The snake NEVER TOUCHED 
his hand. The minister came out openly saying "we are very sorry and 
we beg your pardon. We are the ones who removed the MALAI and put 
the blame on BhaktA so that you will start disliking them and will 
concentrate on administrative matters. Please forgive us for this 
irresponsible act." KulasEkarA thought silently after listening to 
all this and understood the underlining concern of his ministers for 
the kingdom and the rule. He immediately decided to bring his son 
into the pictute and trained him for some time before he started off 
his kshEtrAdanam throughout India singing Lord's Glories and GuNAs. 

He visited almost all the temples and he lost his heart for Sri 
Rama. He has sung lullabies for Sri Rama as "RaghavanE ThAlElO!". He 
has even sung pAsurams on Devaki's misfortune of not able to enjoy 
kaNNan's leelA's and " thollai inbam" which yasOdhA was blessed 
with. One can greatly be moved by his pAsurams where in he longs for 
being born as a step in Tirupathi Lord's temple or a fish in the 
Holy pushkaraNi or a seNbhaga tree in Tirupathi(standing in front of 
the temple) or a Big stone which can not be removed so easily; He 
even wished to be born as a servant holding the Golden Bowl in front 
of Sriman nArAyaNan to spit the water after washing, girgling and 
cleaning His mouth in the morning. Such was his desire to serve the 
Lord ceaslessly and that too from a king!.( One can imagine our 
plight with so little(or no) material possessions and for that we 
walk with so much pride with even a very little achievement(which 
too is possible only with His grace)). 

He lived till 67 years and then reached His abode and it is also 
told that his daughter ILai followed her father kulasEkara perumAn 
and was also blessed with the Lord's ThiruvaruL. 

A sample pAsuram to taste the sweetness and longing deaire of AzhwAr 
before we conclude this post. 
AnAtha selvatthu arambaiyargaL thaRsoozha 
vAnALum selvamum; maNNarasum yAn vENdEn | 
thEnAr poonchOlai thiruvEngadatthu chunaiyil 
meenAi piRakkum vidhiyudaiyOnAvEnE || 

Such a wonderful pAsuram. He says" I do not want to be a king even 
if it is to rule this earth and the "vAn lOkam" [Devendra loka] 
where there is great wealth, and where there are beautiful damsels 
dancing around; I do not wish that; All that I want is to be born as 
a mere fish in the pond (PushkaraNi) in Thirupathi (as mentioned 
earlier, or a tree standing in front of Thirupathi or a big rock [or 
at least as a tall building.. to be in the vicinity of 
ThiruvEnkatamudaiyaan. 

AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo narayanan
dAsan
================================================================
=To Continue
==========================================================




 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/SriRangaSri/

<*> Your email settings:
    Individual Email | Traditional

<*> To change settings online go to:
    http://groups.yahoo.com/group/SriRangaSri/join
    (Yahoo! ID required)

<*> To change settings via email:
    mailto:SriRangaSri-digest@xxxxxxxxxxxxxxx 
    mailto:SriRangaSri-fullfeatured@xxxxxxxxxxxxxxx

<*> To unsubscribe from this group, send an email to:
    SriRangaSri-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 


[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
srirangasri-subscribe@yahoogroups.com
To subscribe to the list