Re: Digest Number 68
From the Bhakti List Archives
• June 22, 2000
SRI ANDAL THUNAI - SAFE
Dear friends:
I am touched by Anita Ratnam's reference to my presence in Tennangur
last week.
Actually it was a co-operative effort where the very grass we were treading
upon in the temple environs seemed to inspire us. The days brought me an
understanding of the original cultural context of temple festivities as
codified by Sri Ramanuja. Community participation that cuts across caste
and gender and the sheer anubhava of being together became an experienced
fact, something we tend to look upon as an academic concept when explaining
at length a phrase like Goda Devi's "kudi irunthu kulirnthu elorempavai".
There was an Ananda Consciousness that swirled around us as the oonjal was
gently rocked (there was an oonjal utsavam on the day following the Garuda
Sevai)and some of the dancers came forward to present in visual terms what
was being sung by others. It was not a question of suspension of disbelief
but the enthronement of life-sustaining belief.
Sri Ramanuja Darsana contains multitudes. Who can exhaust its facets?
With kind regards, Prema Nandakumar
............ALL T
ALL THINGS CAN BE DONE IF THE GOD TOUCH IS THERE ............
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
- - - - - - - - - - - - - - - - - - - - -
----- Original Message -----
From:
To:
Sent: Thursday, June 22, 2000 8:51 PM
Subject: Digest Number 68
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>
> There are 13 messages in this issue.
>
> Topics in this digest:
>
> 1. Re: THIRUMANN
> From: Sadagopan
> 2. Re: AN APPEAL TO THE MEMBERS OF THIS LIST FOR A PROJECT
> From: Vaidehi V
> 3. Re: Question.
> From: bindinganavale suresh
> 4. Re: THIRUMANN
> From: "Srimahavishnu Vinjamuri"
> 5. Re: Srirangam golden ratha proposal
> From: Mani Varadarajan
> 6. PART-2 : kAnchi svAmi Sri PB Annangaracharya
> From: Tssundararajan@aol.com
> 7. tirumaN-kAppu in archA
> From: Tssundararajan@aol.com
> 8. June 25: HH Srirangam Srimad Andavan's Tele-Upanyasam
> From: Shyam Sreenivasan
> 9. " NenjamE " series : part II
> From: Sadagopan
> 10. Re: " NenjamE " series : part II
> From: Sadagopan
> 11. Re: Srirangam golden ratha proposal
> From: Mani Varadarajan
> 12. Discourses of Sri MukkUr Lakshmi NrusimhaachAr Swamy
> From: srini@krdl.org.sg
> 13. SrI PerukkAranai SwAmi's Sanskrit Commentary on SrI BhAshya
> From: Anand Karalapakkam
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 1
> Date: Tue, 20 Jun 2000 21:28:26 -0400 (EDT)
> From: Sadagopan
> Subject: Re: THIRUMANN
>
> Dear Sri Vishnu and Srimathi Harini Raghavan
> and other BhakthAs :
>
> Here is a possible answer to the question on
> PerumAL wearing " one line " instead of " the three
> lines " on His forehead .
>
> Our Lord Representing AchArya Paramparai:
> *****************************************
>
> Our Lord is the PrathamAchAryan as indicated
> in the GuruparamparA Taniyan:
>
> LakshminAtha SamArambhAm NaaTha Yaamuna MadhyamAm
> asmathAchArya paryanthAm vandhE GuruparamparAm
>
> LakshminAthan or Sriya: pathi is the first
> in our lineage of our AchAryAs . Therefore ,
> He has no choice except to adorn the VaishNava
> Chinnam (symbol) : ThirumaNN .
>
> To remind us of the importance of our AchAryAs ,
> some times the Lord Himself appeared in front of
> our AchAryAs ( Before AchArya RaamAnujA at
> Thirukkurungudi for manthra UpadEsam and got
> the ThirunAmAm of Sri VaishNava Nampi, Sri RenganAthan
> as a small boy to bless us with the taniyan for
> Sri MaNavALa Maamuni: Sri SailEsa DayApAthram -).
> Hence , it is understandable that He has to adorn
> the most important VaishNava Chinnam , PuNDram or
> ThirumaNN .He si reminding us to wear the ThirumaNN.
>
>
> The Sevai of our ArchA Moorthys at their dhivya Desams
> *******************************************************
>
> When you take a survey of the 106 dhivya dEsa
> EmperumAns , You will find an interesting trend
> and some variations to it .
>
> Moolavar has the Three line ThirumaNN
> **************************************
>
> The commonly observed trend is that the Moolavar
> wears ThirumaNN with " three lines ". The Uthsavar
> wears either a trainagular diamond or gem as Tilakam
> in place of the ThriumaNN .
>
> Uthsavar some times has the three liner
> ****************************************
>
> In the case of Thiruppathi Uthsavar (Malayappa Swami),
> He wears a "three line " ThirumaNN ;The Ubhaya
> NaachiyArs of Uthsavar at Thiruppathi also wear
> disctinct ThirumaNN with "Three lines". This is
> to reflect their VaishNava Sri.
>
> Other dhivya dEsa Uthsavars having three line ThirumaNN
> are : KrupAsamudhra PerumAL of SirupuliyUr ,SaaranAtha PerumAL
> of ThirucchErai,ThiruvAli-Thirunagari perumAL,
> GovindarAjan of Thillai Thirucchitthira Kootam ,
> many EmperumAns of ThirunAngUr dhivya desams
> with the exception of the PerumAL of ThiruvaNN
> PurushOtthamam , ThirukkUdal Azhagar ,RangamannAr
> of SrivillipputthUr , ThiruppuLingudi Kaacchina VEndhan,
> ThirukkOvalUr and others.
>
> Some times three liners and other times gem traingles
> *******************************************************
> Oppiliappan (Ponnappan ) Uthsavar on special occasions
> wears a three line ThirumaNN and on other occsasions
> wears a diamond inverted triangle to represent
> the ThirumaNN. This is a situation of either Three lines
> or the inverted gem traingle adorning the foreheads
> of the Uthsavars .
>
> Inverted Gem Triangles symbolizing ThirumaNN(Uthsavars)
> *******************************************************
> Sri Kasthuri Rangan's ( Uthsavar at Srirangam) huge
> single gem on His forehead is an ancient one standing in
> for the ThirumaNN .ThirukkaNNapuram's SourirAja
> PerumAL, ThirunaRayUr SrinivAsan,ThirukkaNnangudi
> DaamOdhara NaarayaNan , KaLLazhagar of ThirumAlirumchOlai,
> AzhwAr Thirunagari's AadhinAthan , ThiruvallikkENi's
> ParthasArathy PerumAL, Sri Moorthy of SaaLagrAmam ,
> Thirukkudnthai AarAvamudhan, Thiruanbil PerumAL ,
> Kaanchi VaradarAjan and others.
>
> Just a red line representing Sri Devi
> **************************************
> ThiruvaraguNamangai VijayAsanap PerumAL uthsavar
> has a huge ruby on His forehead as ThirumaNN .
> This is Just Sri ChUrnam ! Most of the MalayALa Naattu
> Thiruppathis have gOpi chnadanam and vermillion
> (Kumkumam ) at the center.
>
> Summary
> *******
> The Supreme ViashNava Sri of the Lord as our
> AchAryan is represented in many ways , when
> they wear the symbol of Sri VaishNavaa. Our Uthsavar's
> consorts (Ubhaya NaacchiyArs) at Thirumalai
> wear clear three lined ThirumaNN as the second
> in line of AchAryAs .
>
> NamO NaarAyaNAYa ,
> V.SadagOpan
>
>
> At 09:55 AM 6/19/00 -0700, you wrote:
> >thiruvengada jeeyar thiruvadigale Saranam.
> >
> >dear Bhagavatas,
> >
> >namaskar.
> >
> >Why does Perumal keep Thirumann on His forehead? one of
> >my colleagues, a Srivaishnava, says that we do not have all the three
lines
> on the forehead of the image of Perumal in many temples and have only the
> middle line. is it true?
> >
> >dasan
> >vishnu
> >
> >
> >Send FREE Greetings for Father's Day--or any day!
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> >------------------------------------------------------------------------
> >
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> >To Post a message, send it to: bhakti-list@eGroups.com
> >Visit http://www.ramanuja.org/sv/bhakti/ for more information
> >
> >
> >
>
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 2
> Date: Wed, 21 Jun 2000 08:47:43 -0700 (PDT)
> From: Vaidehi V
> Subject: Re: AN APPEAL TO THE MEMBERS OF THIS LIST FOR A PROJECT
>
> Dear Bhakti members,
>
> With deep apologies, I wish to mention that the
> address for payments as stated in Shri. Raja
> Krishnasamy's original mail on this subject stands
> correct. I had sent a follow up mail stating that the
> remittances should be made to Desika Bhavanam. That
> apparently is in error. The clarification stems from a
> conversation Shri Anand Karalapakkam had with my
> father recently. I am quoting the relevant segment of
> Shri. Raja Krishnasamy's original mail below for
> information.
>
> I would like to take this opportunity to appeal again
> for the cause of raising money to publish Volume 2 of
> the commentary in Sanskrit for Sri Bhasyam, by Shri U.
> Ve P.M. Chakvarthyacharya Swamy, who is the resident
> acharya of Shri Desika Bhavanam, Chennai. We were
> hoping for a very enthusiastic response and have only
> a few pledges so far. Please spread the word around.
>
> Please note that Swamigal is directly supervising the
> efforts to bring out this publication and hence direct
> remittances to him. However, no part of the money goes
> to him as renumeration.
>
> eRRaikkum EzEzhpiRavikkum undhanOdu uRROmE avOm
> umakkEnaamatcheivOm
>
> Vaidehi V Raja
>
>
> Quote from Shri. Raja Krishnasamy's mail on this
> subject.
> ****************************************************
>
> Remittances can be made to my daughter Smt. Vaidehi
> Venkatakrishnan, 77, Wyman Street Apt E, Waban, MA
> 02468, to be remitted to the revered author in
> Chennai. Alternatively, cheques may also be sent
> individually or collectively and mailed to Sri.P.M.
> Chakravarthyacharya, Sri. Desika Bhavanam, 27,
> Venkatesa agraharam, Mylapore, Chennai 600 004.
> Contributors of $ 50 dollars will be presented with
> one copy of Vol. 1 now being released and one copy of
> Vol. 2 when published. Their assistance will be
> appropriately acknowledged.
>
> We request all of you to actively participate in this
> kainkaryam and be a
> part of preserving our age old texts and encouraging
> literary commentary.
>
> Sincerely,
>
> K. Venkatakrishnan
>
>
> *******************************************************
>
> Contributors of $100 will receive a copy of both (Vol2
> available when published).
>
> We need 35 people to contribute $100 each or 70 people
> to contribute $50 each. Your contributions are very
> much welcome. I will take personal responsibility to
> deliver the books to the donors. I am planning on a
> trip to India this August and hope to present this
> whole amount to Shri Swamy and bring the copies of the
> books with me when I come back.
>
> Regards,
>
> Raja Krishnasamy
>
> **************************************************
>
>
>
>
>
>
> __________________________________________________
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> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 3
> Date: Wed, 21 Jun 2000 05:04:05 -0700 (PDT)
> From: bindinganavale suresh
> Subject: Re: Question.
>
> Dear Bhagavathas,
> Many thanks to Sri.peggy,Sri.Keshavan
> Ramanuja and Sri.Mani vardarajan for clarifying my
> doubt on slokha 37 of chapter 4 of the Bhagavad gita.
>
> For the benefit of all the members of the list,i write
> down the following conclusion resulting from the
> answers given by the bhagavathas mentioned above:-
>
> Self Knowledge nullifies all the karmas of an
> individual by removing the root cause for the
> experience or further creation of karmas,which is the
> "Identification of the non-self or body with the
> self".Such a state happens during the direct vision of
> the self.Infact an application of the Intellectual
> understanding of the self in our daily life helps us
> to maintain our tranquility with respect to desirable
> or undesirable events and also prevents us from
> committing further errors or karmas.
> But,such an realisation is effected by an Individual's
> efforts in the right direction and by the grace of the
> Lord,who gives the fruits of an Individual's karma.
>
> In fact the Lord himself has mentioned this in the
> Gita
> in slokha 61 of chapter 2,where he gives the solution
> for getting over the cyclic dependency of control over
> the senses and vision of self or the cyclic dependency
> of Karma and Ignorance.Another slokha 27 of chapter 14
> also supports this.
>
> More information on the same is welcomed.
> Sri Krishnaarpanamasthu
> B.N.Suresh
>
> --- Mani Varadarajan
> wrote:
> >
> > Hi Suresh,
> >
> > I was waiting for the learned members of our list to
> > respond, but seeing as they haven't, I will venture
> > a
> > response.
> >
> > You asked:
> > > Dear bhagavathas,
> > > I have a question regarding
> > slokha 37 of
> > > chapter 4 of Bhagavad gita,where Lord Krishna
> > talks about the
> > > purifying effect of the Knowledge of the self and
> > he says :
> > >
> > > yathaidhamsi samiddho 'gnir
> > > bhasmasat kurute 'rjuna
> > > jnanagnih sarva-karmani
> > > bhasmasat kurute tatha
> > >
> > > Meaning : Just as a well kindled or blazing fire
> > reduces
> > > firewood to ashes,so does the fire of
> > knowledge(i.e knowledge
> > > of self in the present context) nullifies all
> > karma.
> > >
> > > Question: Logically speaking "Knowledge can
> > nullify ignorance
> > > as it is opposed to knowledge".But "Karma, is
> > understood as
> > > result or fruits of our past deeds".Then How can
> > knowledge or
> > > gnana nullify karma,which is not opposed to the
> > same?.At
> > > best,knowledge can enlighten us about our true
> > nature,but how
> > > can it destroy our karmas?.
> >
> > I think the key here is to understand what 'karma'
> > means in this
> > context. If one acts in accordance with his true
> > nature and
> > in accordance to the dictate of shastra, God is
> > favorably disposed
> > to him and blesses him. If one acts in a manner
> > contrary
> > to one's nature and shastra, God is infavorably
> > disposed and
> > punishes him. Such blessings are expressed in the
> > jIva
> > as various states of consciousness, conferred by God
> > upon
> > the jIva in accordance with his actions and
> > attitudes.
> >
> > The dawning of the true knowledge the self, i.e.,
> > Atma-avalOkana
> > or self-vision, implies a change in the state of
> > consciousness of the
> > individual. Since karma expresses itself as a
> > "dent" as it were
> > in this consciousness, Atma-jnAna is definitely
> > opposed to it
> > and can destroy the *effect* of the karma, which I
> > believe is
> > what is mentioned here.
> >
> > This is what I can gather from the context, and from
> > my reading
> > of Sri S.M. Srinivasa Chari's "Fundamentals of
> > Visistadvaita", pp.
> > 360-66. All errors are mind.
> >
> > aDiyEn
> > mani rAmAnuja dAsan
> >
> >
> >
>
>
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>
> Message: 4
> Date: Wed, 21 Jun 2000 10:22:34 -0700
> From: "Srimahavishnu Vinjamuri"
> Subject: Re: THIRUMANN
>
>
> Srimad Venkata Lakshmana yativaraya namah.
>
> Dear Sriman Sadagopan, Sriman Venkatesan and
> Smt Harini,
>
> Thanks a lot for your excellent inputs on the subject.
>
> dasan
> VISHNU
>
>
>
>
>
>
>
> Send FREE Greetings for Father's Day--or any day!
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>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 5
> Date: Wed, 21 Jun 2000 10:24:12 -0700 (PDT)
> From: Mani Varadarajan
> Subject: Re: Srirangam golden ratha proposal
>
>
> [ from Smt. Prema Nandakumar ]
>
> >
> > SRI ANDAL THUNAI - SAFE
> >
> > Dear Sir: Thank you for your efforts to get the Sri Darsana to the
> > aspirants through the net.
> > I am given to understand that the proposal for making a golden ratha for
> > Srirangam temple has been abandoned for the present.
> >
> > In the meantime I wrote an article on the importance of Srivaishnavism
for
> > environmental health and how the Surya Pushkarini in the Srirangam
temple
> > has been grossly neglected and this fine water source is now become a
vast
> > waste paper basket overgrown with plants. The stones of the walls of
the
> > well are getting dislodged. The article appeared in Dinamani on
6.6.2000.
> > I hope the authorities will take some action and get the Pushkarini back
to
> > its original shape.
> >
> > I was in Thennangur (near Vandavasi, two hours by car away from Chennai)
> > and found a wonderful Panduranga Temple built by Haridas Giri there.
The
> > Utsavar is Govindaraja and worship is done according to Sri Ramanuja
> > Sampradaya. There was a beautiful Garuda Sevai in which hundreds of
people
> > from the surrounding villages took part with great enthusiasm. The
> > highlight was the renowned dancer Prof C.V. Chandrasekhar (who was
there by
> > chance) spontaneously dancing to the Mallari of the temple's Nadaswaram
> > Vidwan. For two hours we stood under the open sky in Pournami moving
along
> > with the deity. One felt that we were back in Sri Ramanuja's times.
> >
> > With kind regards, Yours sincerely Prema Nandakumar
> >
> > ...........ALL ALL THINGS CAN BE DONE IF THE GOD TOUCH
IS
> > THERE ............
> >
>
> - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
-
> > - - - - - - - - - - - - - - - - - - - - - - - - -
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 6
> Date: Wed, 21 Jun 2000 13:42:06 EDT
> From: Tssundararajan@aol.com
> Subject: PART-2 : kAnchi svAmi Sri PB Annangaracharya
>
> PART-2 : kAnchi Sri prati-vAdi-bhayankaram aNNangar-AchArya svAmi
> (1891 - 1983) ~~ a short memoir ~~ (by tirumanjanam S. Sundara Rajan)
>
> =====================================================
> BIRTH: vikrti-meena/panguni-viSAkham (March 1891)
> EXPIRY: rudhirOdgAri-mithuna/Ani-Sukla-EkAdaSI (June 21 1983).
> =====================================================
>
> The Sri-vaishNava religion has its commodious gallery of scholars, each
> of them with a signal accomplishment of his own. kAnchi svAmi stands
out
> among them as one who liberated cloistered scholarship and reached the
beauty
> and message of religion to those who could not pursue learning or
spiritual
> observances for a career, and above all, as one who established proper
> standards
> of research based upon historical verification and internal evidences of
our
> classics
> as correlated to corroborative externals. Shri kAnchi svAmi was the
> twentieth
> century's rare polymath scholar of the Tamil and Sanskrit languages, and
of
> the
> Sri-vaishNava religion. In this, he ranks with the savants like
>
> ~~ gO-vardhanam rang-AchArya who raised (around the year 1857) the
> Sriranga-nAtha shrine at the SrikrshNa's sportland of gOvardhanam and the
> mammoth temple of gOdA-Sriranga-mannAr (referred to as 'rang-ji mandir')
> at vrndA-vanam (district Mathura in Uttar Pradesh State), and who made a
> Sanskrit translation of the extensive 'bhagavad-vishayam' commentary on
> tiru-vAi-mozhi scripture;
>
> ~~ gAdhi anant-AchArya who raised the SrivEnka/TESa temple in Fanasvadi,
> Mumbai; and besides authoring several works of his own, had got the
> Sri Venkatesvara Steam Press set up and published the entirety of the
> eighteen mahA-purANa, and the variorum edition of the various 'vyAkhya'
> on Sri-rAmAyaNam;
>
> ~~ vAna-mA-malai jeeyar Sri chinna-kaliyan svAmi who toured all over the
> country and installed shrines and won a considerable Sri-vaishNava
following
> in far-flung areas, including Nepal.
>
> kAnchi aNNA svami's parents were Sri aNNA-rang-AchArya and alar-mEl-mangA.
> The putative ancestor, prati-vAdi-bhayankaram hasti-giri-nAthar-aNNA, was
> remembered in our kAnchi svAmi for learning and skills of studious
research
> and
> disciplined debate, and for the worship of the archA-vigraham of
> vEdAnta-dESika
> which had been presented to the ancestor by svAmi-dESikan's son and had
> come down to him as a centuries-old sacred heirloom.
>
> kAnchi svAmi had his education successively under his own father, the
> celebrated
> gAdhi svAmi and his own maternal grandfather, shashThi azhakiya-maNavALa
> jeeyar. He started on, and mastered, his instruction in the vEda as late
as
> his
> 22nd year under the celebrated tirumalai vinjamUr mAmpaLLam
sudarSan-AchArya.
>
> His life-long career of unflagging authorship (with as many as 1276 known
> titles)
> was inaugurated at a precociously young age with the Sanskrit work
> 'divya-prabandha-vivEka:', establishing the Tamil hymns of AzhvAr-s as
> 'Sruti-pramANam' (scriptural authority). On the works and themes of
> SrivaishNava
> religion which was his natural passion and sustenance, none wrote more
> prolifically
> than aNNA, more to purpose, more authentically, and more rewardingly for
the
> reader of literature and 'sampradAyam'.
>
> In the year 1907, when he was sixteen, aNNA made his first pilgrimage to
> Srirangam and came to the notice of kuvaLai-k-kuDi Singham aiyangAr who
was
> drawn to aNNA's ringing recital of the surpassing hymn
Sriranga-rAja-stavam.
>
> (This represents a poignant moment of the festival of irA-p-pattu /
> tiruvAi-mozhi-t-tiru-nAL when the 'stavam' is rendered lustily in the
> 'gOshThee'
> / psalmody every day as the Deity Beautiful, namperumAL, emerges from the
> parama-pada-vASal, strolls along the southern bank of chandra-pushkariNee
> tank,
> turns right and strides into the enchanting spread of sand,
> maNal-veLi-azhakiyAn,
> to gather in His arms, so to say, the ardent AzhvAr hurrying towards Him).
>
> Singham svAmi was a philanthropist of Srirangam and had established in
> East Chitra street an ubhaya-vEdAnta-pATha-SAlA which became renowned for
> turning out a large and distinguished band of scholars. Singham svAmi
> recognised
> the young prodigy in aNNA and he gave him a prompt cash reward of rupees
> one hundred, this in the year 1907. aNNA svAmi has recalled in his
> autobiography
> how ecstatic this made him; he had money and would travel. He rightaway
set
> out
> on a pilgrimage of Sri-villi-puttUr, AzhvAr-tiru-nagari, tiru-k-kurunkuDi,
> vAna-mA-malai to worship the deities and acquaint himself with the eminent
> scholars of the places. This was a fulfilment he had sought for ever
since
> he
> started remembering things.
>
> aNNA was barely 20 when he married kOmaLammA, daughter of tirumalai
> anant-AN-piLLai vEnkaTa-varad-AchArya. kOmaLamma passed away quite
> young leaving behind her husband and two daughters. T.A. krshNamAchArya
and
> gOpAlAchArya, the scholar-brothers (who, happily, are still in their long
> years of
> invaluable service in the tirupati-sannidhi of Sri gOvinda-rAja, are the
sons
> of
> kOmaLammA's brother.)
>
> aNNA's life was entirely devoted to restoring and vigilantly protecting
the
> ancient
> systems of worship in the temples, and to his extraordinary career of
> authorship.
> He wore his scholarship lightly, and to purpose. He happened to the
> definition of
> what a scholar be, learning informed by a critical faculty ~~ " vidvAn
> vipaS-chit
> dOsha-jnah". To cite just two instances of his skill of verification.
He
> proved
> that the well-known and beautiful hymn 'mukunda-mAlA' cannot be attributed
to
> kula-SEkhara-AzhvAr, as is fondly believed. The second one is in the
> context
> of svAmi-dESika's well-known allegorical play 'sankalpa-sooryOdayam' which
> was in refutation of the precedent vaishNava-advAita allegorical play
> 'prabOdha-chandrOdayam'. The fact that the two works are of a common
genre
> and that the 'sooryOdayam' actually contradicts the 'chandrOdayam' led to
a
> popular assumption that the authors of the two works were contemporaries.
> This was not so, and kAnchi-svAmi established (as though he was adopting
the
> best critical tools of the Oxford Indologists) that krshNa-miSra, author
of
> 'chandrOdayam' lived in the 9th century and hence not a contemporary of
> dESika.
> The same date of miSra ~~ long after kAnchi svAmi's finding,~~ had been
> arrived at independently by a lady professor of the Delhi University in
her
> edition of 'chandrOdayam' published in the 1960's. His reasoned expose`s
> remind
> one of Dr Samuel Johnson's exposure of the spuriousness of an ostensible
> medieval
> Latin classic, Hessian, as published by a pseudo-scholar Macpherson.
Also,
> kAnchi-svAmi indeed never took a holiday from his favourite task of
textual
> purification which he pursued not out of any pedantic conceit but from an
> outgoing concern for preserving the salutary thoughts of the noble
> philosophers
> of the 'sampradAyam'. He did it for the classic 'AchArya-hr.dayam', and
for
> a
> certain reading of the celebrated gOvinda-rAjeeyam gloss on Sri-rAmAyaNam.
>
> An evaluation of his contributions in these two respects cannot be
> accomplished in a single life-time. aNNA indeed belonged to a bygone era
when
> writing flowed from research, research was supported by scholarship,
> scholarship
> was built through long apprenticeship and preserved in integrity, and
> integrity
> was matched by a love of learning. The prolificity of his writing never
> suffered
> the predictable banality of hack-writing. His prose had its own sap and
> fibre
> and organic vitality like the writing of, say, Francis Bacon and Ralph
Waldo
> Emerson, an all-time demonstration of the qualities of good writing,
"mitam
> cha sAram cha vachO hi vAgmitA" (brevity and essentiality). Suffice it
for
> a
> short account as this to identify some milestones of his career as would
> speak
> of this colossal personality.
>
> aNNA had digested the entirety of the divya-prabandham exegesis and
written
> excellent and reliable synopses under the comprehensive title
> 'divyArtha-deepikA'.
> This apart, he published consolidated critical editions of the complete
works
> of
> vEdAnta-dESika, maNavALa-mA-muni and rAmAnuja. He also wrote precious
> commentaries on the hymnal works of Sri-vatsAnka (=koora-t-tAzhvAn) and
his
> renowned prodigy-son, parASara-bhaTTa. aNNA's minor Tamil works
> 'Sri-bhAshya-sArAmrtam' and 'Srimad-bhagavad-geetA-sAram' are clear
capsule
> expositions of Sri Ramanuja's source works. His
'dramiD-Opanishad-prabhAva
> -sarva-svam' highlights the specific instances of Sri rAmAnuja's
indebtedness
> to the Tamil scripture, divya-prabandham.
>
> The admirers of aNNA would severally have their own choice of what they
> regard
> as aNNA's magnum opus. Of such varied identified works would be
prominently
> aNNA's Sanskrit version of the entirety of divya-prabandham, besides the
> Sanskrit
> translation of cardinal 'rahasya' classics Sri-vachana-bhUshaNam and
> mumukshu-p-paDi. (The late Dr Krishna Datta Bharadwaj, a professional
> teacher
> of Sanskrit who had headed the elite Delhi Modern School, was also a
> passionate
> viSishTAdvAita scholar and SrivaishNava savant. He had remarked to me
with
> great feeling that he was admitted into the portals of the unique
> divya-prabandham
> literature only after he acquired copies of the kAnchi svAmi's Sanskrit
> translations.)
> aNNA has rendered each verse of divya-prabandham into a Sanskrit SlOkam
with
> metric correspondence to the Tamil original, and has thereunder given the
> dEva-nAgari transliteration of theTamil verse, and has also written a
concise
> and
> succinct summary in Sanskrit of the classical commentaries on each verse.
> This is
> the unique achievement of aNNA, and is something so non-pareil that one
has
> to
> consider it as only of divine dispensation.
>
> Near the western gate of Sri varada-rAja temple is the majestic nampiLLai
> shrine
> (consecrated in the year 1940, in tribute to the 13th century aesthete par
> excellence
> and author of the precious commentary ~ eeDu ~ on the scripture
> tiru-vAi-mozhi).
> This will be regarded as the outstanding institutional achievement of
aNNA.
> (The original shrine of nampiLLai is in Srirangam in the middle of the
> stretch
> between tiru-manjana-kAvEri and the lofty southern gOpuram edifice built
by
> achyuta-rAya of the vijayanagara empire. It is over this edifice that
the
> 44th jeeyar
> of Sri ahObila-maTham had got the massive gOpuram raised.) Much earlier,
> around the year 1916, he set up in the eastern mADa street of
vishNu-kAnchi
> the vEda-pAThaSAlA named 'vEdAnta-vaijayantI'.
>
> aNNA's discourses on 'tiru-p-pAvai' constituted an unfailing annual
festival
> of
> the month of mArkazhi in the city of Chennai over a span of 22 years
> (1931-83).
> In the last year of the discourses, aNNA rendered the Day's Verse in the
> idiom of
> 'aRaiyar-sEvai'. His 120-day-long exposition of the 'AchArya-hrdayam'
(in
> the
> year 1939) right in the sacred site of AzhvAr-tiru-nagari must have been
one
> of
> his most prized memories. On his regular visits to Srirangam, he made it
a
> point
> to begin with a brief talk in Sanskrit before switching over to his
> substantive
> Tamil discourse (arranged in the kuvaLai-k-kuDi pAThaSAla).
>
> The SrivaishNava religion has the core concept of ukandu-aruLina-nilangaL,
> meaning the Chosen Seats of the Lord, and are referred to as
'divya-dESam'.
> There are 108 divya-dESam hymned by the blessed AzhvAr-s and located
across
> the length and breadth of the country. The svAmi had led groups of
devotees
> and scholars on memorable pilgrimages to these hallowed places.
>
> The svAmi had in his time written and issued several periodicals, viz.,
> manju-bhAshinI, vana-mAlika, brahma-vidyA, amrta-laharI, and Sri-rAmAnujan
> (all in Tamil), vaidika-manOharA (Sanskrit), Sri-rAmAnuja-patrikA (Telugu)
> and SrivaishNava-sudhA (Hindi).
>
> Honours came copiously to this versatile, humanist genius.
tiru-nArAyaNa
> aiyangAr of the scholarly journal Sentamizh (Madurai) admired him as the
> Sentamizh-c-chelvar. Sivananda of Hrsheek/ES called him
vyAkhyAna-vAchaspati.
>
> The President's Certificate of Honour for Sanskrit Scholars was awarded to
> him in
> 1965, followed by the Republic Day civil award of Padma-Bhushan in 1967.
> In the year 1971, the Vice-President of India, G.S. Pathak, presented to
him
> the title
> 'mahA-mahimO/pAdhyAya' on behalf of the bhArati parishad of prayAg
> (allahabad).
> The svAmi submitted to the worldly honours as instances of service to
> religion,
> but nonetheless used to repeat that he had the distinction that he never
did
> miss
> participating in the adhyApaka-gOshThee recitations in the Sri-varada-rAja
> temple
> in his native kAncheepuram.
>
> Any tribute to Sri aNNA svAmi would ever fall short of his eminence and
> humanity.
> John Dryden's adoration of William Shakespeare could be all of the
> description that
> would fit aNNA, as "that large and comprehensive soul". The geet/AchArya,
> SrikrshNa,
> declares "I appropriate the Wise unto Myself !" (jnAnee-t-vAtmaiva mE
matam).
>
> kAnchi-svAmi could well be of the Wise thus identified.
>
> ==================================================================
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 7
> Date: Wed, 21 Jun 2000 14:14:09 EDT
> From: Tssundararajan@aol.com
> Subject: tirumaN-kAppu in archA
>
> Friends,
>
> May I add my own bit to the postings (reproduced below) on the issue.
>
> The 'sushumnA-nADi' is identified as reaching up from the middle of
eyebrows
> to the top of forehead, and the Urdhva-punDram (vertical tirumaN-kAppu, as
> different from the horizontal tiryak-puNDram of Saiva) drawn over the nADi
> signifies that it has an uplifting power. It is accordingly the
conjecture
> of Sri koorat-t/AzhvAn that Lord varada is Himself sporting the
> Urdhva-puNDra-tilakam on the forehead as a fraternal endorsement.
>
> "uddharat-yupari bhakta-janAn-iti Urdhvat-ASrayaNa-sUchita-Saktim
> Urdhva-puNDra-tilakam bahumAnAt kim bibharshi varada ! sva-lalATE ? "
>
> (varada-rAja-stavam, 26.)
>
> aDiyEn rAmAnuja-dAsan, tirumanjanam Sundara Rajan.
>
> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
>
> Date: Mon, 19 Jun 2000 09:55:33 -0700 From:
> Subject: THIRUMANN. thiruvengada jeeyar thiruvadigale Saranam.
>
> Why does Perumal keep Thirumann on His forehead? one of my colleagues, a
> Srivaishnava, says that we do not have all the three lines on the forehead
of
> the image of Perumal in many temples and have only the middle line. is it
> true?
> dasan vishnu
>
> Date: Tue, 20 Jun 2000 13:23:35 -0700 (PDT)
> From: Venkatesan Ananth Subject: Re: THIRUMANN
>
> I have seen a few explanations for this question. But the one that stuck
> most in my mind was one I heard in a upanyAsam: "thanathu adiyArkaL
> virumpi aNivathaiyE thAnum ukanthu aNikiRAn". "He relishes wearing that
> which His Bhakthas wear
> with joy (and pride)".
>
> The second part I am not sure about. Pretty much most of the kshethrams I
> have been to, moolavar has adorned thirumaN and srichoornam.
> mathurakavi thAsan TCA Venkatesan.
>
> Date: Tue, 20 Jun 2000 15:52:18 PDT
> From:"Harini Raghavan" Subject: Re: THIRUMANN
>
> If you search in the bhakthi archives you will have a lot on Thirumann and
> especailly Sri Sadagopan has answered the question as to why the Lord
wears
> ThirumaN in the Sept 95 archives. I am cutting and pasting it for your
> information. Though I couldn't find answers for your second question.
> -Harini
>
> >From Sri Sadagopan
> ------------------------------
> Why the Lord Wears ThirumaN?
>
> Ramanuja is also known as Godhagraja or the elder to Andaal based on an
> incident that happpened at Thirumaaliruncholai ( Offering of the 1000
vessels
> of Akkaravadisal on behalf of Aandal). Ramanuja is also known as
Thiuppavai
> Jeeyar, because of the joy that he experienced in reciting Thiruppavai
Verses
> and the reverence he had for the Philosophy of Aandal. She, unlike other
> Azhwars reminded Her Lord of his duties and awakened from his slumber
(Yoga
> nidra). She reminded her Lord about his sworn duties to rescue the
tormented
> Jeevans and interceded on their behalf. Ramanuja in the spirit of Andaal
> might have put the ThirumaN on the Lord to remind Him of His duties to use
> his weapons to come to the rescue of the Jeevans. I think however the
> practise of wearing ThirumaN goes to a time much before Ramanuja.
> In conclusion, it can be said that Lord wears Thiruman not as His Lotus
feet
> on
> His forehead, but as an indication of the power of his weapons and His
> presence
> in every one of the directions to protect His devotees. When the
Vaishnavas
> wear
> the Pundrams , they consider their body as being protected by His weapons
and
> as
> a temple for the Divine Couple. Thus, there are two separate reasons for
the
> ThirmaN wearing by the Lord and His devotees. Sadagopan
>
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 8
> Date: Wed, 21 Jun 2000 14:53:48 -0400
> From: Shyam Sreenivasan
> Subject: June 25: HH Srirangam Srimad Andavan's Tele-Upanyasam
>
> Sri:
> Srimathe Rangaramanuja Mahadesikaya Namaha
> Srimathe Nigamantha Mahadesikaya Namaha
> Srimathe Baghavathe Bhashyakaraya Mahadesikaya Namaha
> Sriranganatha Divyamani Padukabyam Namaha
>
> Dear Bhagavathas:
>
> Sri Ramanuja Mission is delighted to announce that the re-scheduled 12th
> tele-upanyasam by His Holiness Srirangam Srimad Andavan is
> confirmed for this coming sunday June 25 . Please visit
> www.ramanujamission.org and click on Tele-upanyasam section to get
> details on subscribing for this upanyasam.
>
> While you are there, please fill-in the Guest Book with as much details
> as possible for automatic notification of future upanyasams and events.
>
> adiyen,
> Shyamsundar Sreenivasan
>
>
>
> [Non-text portions of this message have been removed]
>
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 9
> Date: Wed, 21 Jun 2000 16:51:07 -0400 (EDT)
> From: Sadagopan
> Subject: " NenjamE " series : part II
>
> Dear BhakthAs: A few days back adiyEn wrote on
> the significance of the use of Maanasa-SambhOdhanam of
> Swamy NammAzhwAr . That posting arose from the reference
> of Sri S.Rengrajan to Thiruvarangatthu AmudanAr's
> appeal to his nenjam to revere the name of AchArya
> RaamAnujA in the very first slOkam of Sri RaamAnuja-
> NooRRandhAthi .
>
> After I sent that posting , it became clear that
> Swamy NammAzhwAr and other AzhwArs and AchAryAs
> as well as param BhagavathAls have engaged in
> conversations with their "Nenjam or Manas " for
> an important reason cited by the VedAs .AdiyEn
> found atleast 100 plus such conversations
> in the dhivya prabhandham .
>
> I wondered as to why the AzhwArs and AchAryAs
> like Swamy ALavandhAr in his SthOthra Rathnam
> focus on the Manas (Nenju) and appeal to that
> faculty . Then the Sruthi passage came to my
> mind : (AaathmAnam raThinam Viddhi--). This revelatory
> passage identifies Jeevan (soul) as the rider ,
> dEham (body) as the Chariot ,Budhdi ( knowledge)
> as the charioteer (Saarathy) and the Manas (nenjam)
> as the reins in the hands of the Saarathy (Buddhi).
> Control of the reins is the most important aspect
> of completing one's journey towards the destination of
> a Mumukshu ( Moksham seeker). In this context ,
> the AzhwArs' appeal to their nenjam fitted
> very well with their desire to journey to
> Sri VaikunTam and have nithya kaimkaryam
> (eternal service ) for their Lord .This is
> the mesage of RathOthsavam of the Lord
> during His BrahmOthsavams.
>
>
> Here is an imcomplete summary of such Maanasa-
> SambhOdhanams by the different AzhwArs outside
> ThiruvAimozhi. These are instances of specific
> appeal to their nenjams .There are number of other
> paasurams , where the AzhwArs proudly acknowledge
> and tell the world excitedly that the Lord is
> sitting in their Hrudhaya kamalam (NenjU). In the following
> list , we are including only the Maanasa SambhOdhanam
> paasurams , which are 99 plus in number . They have deep
> meanings and adiyEn will request other BhaagavathAs
> to present the meanings of these Paasurams , where
> the AzhwArs appeal to their nenjams :
>
> 1. Thirumazhisaip PirAn : Thirucchnadha Viruttham-
> Paasuram :107 ,113, 115 (Three Paasurams)
>
> 2. ThoNDaradippodi : ThirumAlai-Paasuram 22
>
> 3. Thirumangai : ThiruvEnkatam Paasurams-
> Periya Thirumozhi(PTM): 1.8.1-9 (Nine )
>
> 4. Thirumangai: ThirunAngUr MaNimAdak Koil-
> PTM: 3.8.1-9 (Nine More)
>
> 5. Thirumangai: Vaikuntha ViNNagara PaasurangaL-
> PTM: 3.9.1-9 (Nine More)
>
> 6. Thirumangai: Thiru ArimEya ViNNagaram -
> PTM: 3.10.1-9 (Nine More)
>
> 7. Thirumangai: Thiru Nandhipura ViNNagaram -
> 5.10.1-9 (Nine More)
>
> 8. Thirumangai: Thiru NaRayUr-PTM:6.4.1-9 (nine more)
>
> 9. Thirumangai: ThirunaRayUr-PTM: 6.9.1-9 (nine more)
>
> 10.Thirumangai: ThiruvallavAzh-PTM:9.7.1-9(nine more)
>
> 11.Thirumangai: ThirumAlirumchOlai-PTM:9.8.1-9(nine more)
>
> 12.BhUthatthAzhwAr"s Second ThiruvandhAthi: Paasurmas 66,
> 94 and 95 (Three Paasurams)
>
> 13. pEy AzhwAr 's Third ThiruvandhAthi:Paasuram 34,92,95
> ( three Paasurams)
>
> 14. Thirumazhisaip PirAn: Naanmukhan ThiruvandhAthi-
> Paasuram : 86(ULan KaNDAI NannenjE--)/One paasuram
>
> 15. Periya ThiruvandhAthi (Atharva Veda Saaram ):
> Paasuram-15,19,23,67,78,83and 84 (Seven Paasurams)
>
> In the next posting on the conversations of Sadhgurus
> with their nenjams (manas) , adiyEn will cover the appeals
> of a great Raama ChaithanyA , Sadhguru Sri ThyaagarAja
> Swamigal in his many krithis:
>
> 1. Manasaa Sri Raamachandhruni--Raagam : Isa ManOhari
>
> 2. Manasu vishaya nata--Raagam: Naattakkurinji
>
> 3. Manasu svAdhIna --Raagam : SankarAbharaNam
>
> 4. Manavini--Raagam: Jaya NaarAyaNi
>
> 5. ManasA Sri Raamuni dayalEka --Raagam: Maara Ranjani
>
> 6. Manasu nilpa --Raagam: AbhOgi
>
> 7. ManasulOni --Raagam: HindhOLam
>
> 8. rE Maanasa --Raagam: ThOdi
>
> 9. Maanasa sanjararE Raama--Raagam: PunnAga VarALI
>
> 10.Manasaa yetulOrthuna--Raagam: Malaya MAarutham
>
> 11.Mansaa mana saamarthyamEmi Oh --Raagam :Vardhini
>
> AdiyEn will briefly comment on the last krithi of
> Sadhguru Swamigal set in the Jnaya Raagam, Vardhini
> of the 23rd MeLa Raagam, Gowri ManOhari.
>
> Here the Saint asks his mind (nenjam) a question:
> " Oh my dear mind ! What is the use (prayOjanam )
> of our power (vallamai/capability/prowess)?
>
> The Lord of SaakEthapuri ascended the ratham of
> the Universe and demonstrated His power and acted out
> His role as Sri Raamachandran . On one ancient day ,
> KaikEyi learnt about the plans for the PattAbhishEkam
> for Sri Raaman through her maid servant Kooni .KaikEyi
> in her anger and frustration about her own son , Bharathan,
> not being crowned, threw away her jewelery and confronted
> her husband. But Sri Raamachandran spread his net of MaayA
> and changed the situation immediately.Similarly , when
> SugrIvan was depressed and down cast over the death of
> his brother Vaali at the hands of our Raamachandran ,
> the depressed mind set of SugrIvan was quickly transformed by
> our Lord and our Lord persuaded SugrIvan to help Him to complete
> His avathAra Kaaryam . Oh my Mind ! Let us not gloat over
> our meqager capabilities and leave every thing to the sankalpam
> of our Lord Raamachandran !
>
> Daasan, V.Sadagopan
>
>
>
>
>
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 10
> Date: Wed, 21 Jun 2000 18:10:31 -0400 (EDT)
> From: Sadagopan
> Subject: Re: " NenjamE " series : part II
>
> Dear BhakthAs :
>
> A dear member of the list has refreshed my mind
> about another Paasuram of Thirumangai in his
> Siriya Thirumadal referred to below.
>
> >Tirumangai Mannan also addresses his mind in Siriya Tirumadal:
> > "vArAy maDanenjE vandu!"
>
> You may wish to add this paasuram to the list
> that I compiled from a quick survey.Please let
> me know of other Maanasa SambhOdhanam of AzhwArs
> that I might have overlooked . Thanks.
>
> V.Sadagopan
>
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 11
> Date: Wed, 21 Jun 2000 19:18:41 -0700 (PDT)
> From: Mani Varadarajan
> Subject: Re: Srirangam golden ratha proposal
>
>
> [ from Smt. Anita Ratnam ]
>
> Dear Mani:
>
> I too was there along with Prema and 45 other dance specialists dancing
> under the moonlit sky in Thennangur. It was a truly magical experience and
> this temple is really marvellous... The Bhattar Sri Balaji is from the
> Tirunelveli area and his youngest brother who assits him in the kainkaryam
> is named after my Kula Deivam, Nambirajan of Tirukurungudi.....
>
> Prema did not mention that SHE was the most inspiring individual in the
> entire 3 day camp. Her scholarship and understanding of society and the
> evolution of Indian traditon from Tamil influences gave me so much
> inspiration for a new work that I have embarked upon.
>
> I just thought that I would share this with you.
>
> respectfully,
>
> anita ratnam
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 12
> Date: Thu, 22 Jun 2000 03:22:12 -0000
> From: srini@krdl.org.sg
> Subject: Discourses of Sri MukkUr Lakshmi NrusimhaachAr Swamy
>
> Dear Bhagavatas,
>
> Pentamedia has set up a new portal www.numtv.com
>
> Herein is a section on Religion which hosts the divine
> discourses of Sri MukkUr Lakshmi NrusimhaachAr Swamy.
> Current title is "Dharma Sastras in Ramayana".
>
> YellOrum Kaetu inburuvOmAga.
>
> AdiyEn
>
> Rajagopalan Srinivasan
>
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
> Message: 13
> Date: Thu, 22 Jun 2000 11:48:39 +0530
> From: Anand Karalapakkam
> Subject: SrI PerukkAranai SwAmi's Sanskrit Commentary on SrI BhAshya
>
> SrI:
> SrI Lakshminrusimha ParabrahmaNE namaha
> SrI Lakshminrusimha Divya PAdukA SEvaka SrIvaN-
> SatakOpa SrI nArAyaNa yateendra mahAdESikAya namaha
>
> namO nArAyaNa!
>
> Dear devotees,
>
> adiyEn was fortunate to be there during the release of the first
> volume of the commentary on SrI BhAshyam by
> SrI U.Ve.PerukkAranai MAdabhUshi ChakravarthAchArya SwAmi
> (77), an aastAna vidvAn of SrI Ahobila Mutt. It was held at
> SrI DESika Bhavanam.
>
> SrI PuriSai swAmi, dowhitrar of SrImad InjimEttu Azhagiyasingar
> and the editor of SrI Nrusimha Priya Magazine released it and
> spoke well about this excellent work by SrI PerukkAranai swAmi
> (SPS) and the importance of publishing books. SrI SEva -
> SrInivAsarAghavAchArya swAmi while praising this new and valuable
> contribution, conferred the title "abhinava SudarSana Bhattar" to
> SPS. This was because, while learning from SrImad InjimEttu
> Azhagiyasingar, SPS recorded the daily kAlakshEpam as notes and
> wrote them in an organized manner by referring to many other
> source books as well during each night. It was well appreciated
> by SrImad InjimEttu Azhagiyasingar as SPS would read them out
> the next day. Similarly, the next H.H.Jeeyar SrImad DEvanArviLAgam
> Azhagiyasingar also was very happy listening to this entire
> manuscript. We know that, SrI SudarSana Bhattar wrote
> SrutaprakASika by recording the kAlakshEpams of SrI NadAdUr
> ammAL.
>
> SPS then developed the manuscript by adding some more
> new arguments and insightful informations.
>
> SrI PayyambAdi VEnkatavaradAchArya (disciple of UttamUr
> SwAmi) recalled the way SrI KOzhiyAlam swAmi praised the
> efforts of his own disciple SrI abhinava dESika UttamUr
> SwAmi, through the publications under the banner "Ubhaya
> VEdAnta GranthamAla". SrI PayyambAdi swAmi then praised
> the efforts of SPS and said that those words of SrI
> KOzhiyAlam swAmi (a sanskrit verse) is also applicable to
> SPS who has undertaken this very important publication.
>
> SrI VillUr KarunAkaran swAmi lauded this commentary to be
> an excellent addition to the sampradAya literature. In a
> brief glance through the commentary (while he was in the
> dias), SrI KarunAkaran swAmi(SKS) read the portion on
> "apahata pApma" vichAra by SPS. SKS lauded that such an
> in depth analysis on that issue, if were written in either
> English Or tamil will by itself yield a Ph.D. degree in the
> academic circles. SKS also remarked about the valuable
> information in the commentary by way of explaining the
> salient features of SrutaprakASika and references to
> SrI BhAshyArtha Darpanam (commentary on SrI BhAshyam)
> by SrI UttamUr SwAmi.
>
> SrI MannArgudi RAjagOpAlAchArya said that the release of
> this lucid and excellent commentary is certainly an "Historical
> Event". After a brief glance over the commentary, SrI MannArgudi
> SwAmi was praising in many ways SPS has made intellectual
> arguments in certain issues. He particularly stressed and praised
> SPS's expertise in NyAya SAstra and the ability to perform
> "tarka" (logical arguments). By the way, SPS was well trained
> in NyAya SAstra by none other than the undisputed giant of that
> field and his own uncle (mAmA) viz. SrI abhinava dESika UttamUr
> VeerarAghavAchArya SwAmi.
>
> Few days later, in a private conversation, SrI MannArgudi SwAmi
> (SMS) told me that, this commentary is an outstanding addition
> to our Philosophy. The main feature of the commentary is the
> lucid way in which many difficult passages/texts of esp.
> SrutaprakASika are explained in a very simple sanskrit. He
> remarked that, this commentary might as well be used in
> kAlakshEpas henceforth due to its clarity by explaining the
> difficult concepts in a very simple sanskrit, apart from
> giving the salient features of previous commentaries.
>
> You must have read the appeal by Smt VaidEhi and SrI RAja.
> Please do contribute towards this noble cause, by sending a
> cheque in favour of "P.M.Chakravarthi" and send it to :
>
> Sri Desika Bhavanam,
> 27, Venkatesa Agraharam,
> Mylapore, Chennai 600-004.
> India.
>
> SPS is also publishing an excellent commentary on ThiruppAvai.
> It will get published within a month. It is also an outstanding
> work in very simple tamil running to more than 550 pages. Even
> the padavurai for swApadEsams are given. More on it later when
> it gets published.
>
> Thus, even if you are not highly motivated to have a "Sanskrit"
> book, however great the contents might be, please do send your
> contributions to SrI PerukkAranai swAmi in recognition of his
> great service to SrI Bhagavad RAmAnuja DarSana. Thanks in
> advance.
>
> adiyEn rAmAnuja dAsan,
> anantapadmanAbhan.
>
>
> ________________________________________________________________________
> ________________________________________________________________________
>
>
>
>
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