2008

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PANGUNI UTHIRAM SPECIAL

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March 2008
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DARSANAM
 Blessings of Acharayan and Parents
This is the month of exams and I am sure most of the parents will be pre-occupied with
their children as excellence in exam is a priority and it should be so. I recollect an old
incident when I had to take the first public exam which was Matriculation in the sixties. In
those days seeking the blessings of the parents and the Acharyan was a tradition that we
followed and I was in the temple in Mylapore waiting for the SatAri as the satumurai was
still in progress. I have never returned from a temple (even to this day) without having
the SatAri as that symbolizes the blessing of the Lord thru Satakopan. If that meant that I
had to wait, so be it. Time was nearing 9 am and my mother was worried that I had not
returned from the temple as the exam center was a good 4 miles away. My mother sent a
neighbor to fetch me but I returned only after I had received the SatAri. It was only after
many years that I learnt that my Kaliyan had to wait for 6 months to have the darashan
and blessing of Thiru-NIrmalai (one of the 108 Divyadesam in Chennai) and my waiting
for 30 mts was made a to be a big thing by my mother. After all mothers are mothers and
they have their anxiety.

The reason for my writing this is for all of us to continue this glorious practice of our
sampradayam, when we seek the blessing of the Acaharyan and our parents before we
launch any task. March is the month of exams and Lord Hayagreevan is the Adhipati of
all learning (AdhAram sarva VidhyAnAm). I am sure all of us who read this eMagazine
have received the blessings of Lord HayagrEvan and SwAmi Desikan. In order to get the
(blessings) satAri of SwAmi Desikan everyday, I have a suggestion which I have started
practicing. This is simple to follow and can be done by everyone of us.

When I prostrate to the Lord after my prayers, I transport my mind to the Dwajastambam
of kanchi Varadan, Vilakoli Perumaal, Uppiliappan, Thiru Vellarai, Thirumalai and Sri
Rangam and Thoopul sannadhi. I seek their blessings and mentally think that the satAri is
placed on my shira. I have the satisfaction of having visited these Divya Kshethrams
where my AchArayan had set his thiru vadi and get His AshirwAdam.

I seek the blessings Lord Hayagreevan and Swami Desikan for all the children who are
writing the exams this month that they
should excel in every subject.

Vazga Pallandu Thoopul pillai

Vazga Pallandu Nam Desikan
 Name of the month : PANGUNI (SARVAJITH)

Date Tamil Day Item Festival Special

Panguni Kaaradayar Nonbu time 7.30 to
14-03-08 1 Friday Masa Nonbu, Pitru 8.30 am (Change of
pirappu Tarpanam Tirumangalya Saradu)
Bhashyakarar
15-03-08 2 Saturday Tiruvadirai
Monthly TN
Ekadasi
17-03-08 4 Monday HH Tirukkudandai Andavan TN
(vratham)
Paranai, Paduka
18-03-08 5 Tuesday Dwadasi
Aradhanam
Panguni Uthiram Utsavam,
21-03-08 8 Friday Poornima Sri Ranga Nachiyar Tirunakshatram
Holi
Tiruvarangathamudanar
22-03-08 9 Saturday Hastham
Tirunakshatram
01-04-08 19 Tuesday Sravanam Swami Desikan Monthly TN
Wednes
02-04-08 20 Ekadasi Vratham
day
03-04-08 21 Thursday Dwadasi Paduka Aradhanam
04-04-08 22 Friday Thrayodesi Kalyanautsavam for Muscat perumal
05-04-08 23 Saturday Amavasya Pitru Tarpanam
07-04-08 25 Monday Yugadi Yugadi Festival, Telugu New Year
HH Srimad Paravakkottai Srimad
10-04-08 28 Thursday Rohini
Andavan Tirunakshatram
Sri Bhashyakarar
12-04-08 30 Saturday Tiruvadirai
Monthly TN
Wish you Happy, prosperous, delightful New Year
SarvadhAri
Sarvadhari New Year celebration
13-04-08 1 Sunday Punarvasu
Pitru Tarpanam
14-04-08 2 Monday Navami Sri Ramanavami Festival

Note : Sri Ramanavami vratham is considered as equal to 24 Ekadasi Vratham. Fasting is

compulsory. The Sishyas of Munithraya Sampradayam will observe fasting
whole day and Sishyas of Srimad Ahobila Muth will have fasting only in
the breakfast time and will have Dwadasi type of meal (full meal) in the
lunch. Special Tiruvaradhanam should be performed in the mid day.
Parayanam of “Rama Jananam” from Srimad Valmiki Ramayanam is also
suggested. Vadai Paruppu and Panagam are special prasadams.
 (Continuation of 8 Mahishishi‟s of Sri Krishna)
(Smt. Suchitra Rajan)
King Satraajit (within the jurisdiction of Dwaraka) was a great devotee of the sun-
god and was bestowed with an exceptional jewel called Syamantaka. The jewel could
produce 170 pounds of gold everyday and there would be no famine or sorrow in its
presence. So Satraajit, placed it in a temple to be worshipped by the people.
The people of Dwarka imagined that king Satraajit, since he possesed the jewel,
was the sun-god himself and thought that he had come to pay his respect to Sri Krishna,
who although living like an ordinary human being amongst them, was none other than
Sriman Narayanan. One of the important residents of Dwarka said that, “My dear Lord
Narayana, You are the purushottam; In Your four hands You hold - the conchshell, disc,
club and lotus flower. You are the actual owner of
everything, but inspite of Your being the Supreme,
Narayana! You descended in Vrindaavan to act as the
child of Yashodamaataa, who sometimes used to tie You
up with her ropes, and You are celebrated, therefore by
the name Daamodara”.
Those people with materialist greed and who had
less inclination towards spiritual needs worshipped the
jewel. Sri Krishna wanted to teach them a lesson and
turn them into devotees and asked Satraajit to return the
jewel. But Satraajit refused to give it to Krishna but gave it
to his brother Prasena, who wore it around his neck.
One day in the deep forest, Prasena who was riding his horse was killed in a fight
by a lion, which took away the jewel to its (lion‟s) cave.
The gorilla king, Jaambavaan , who was a great
devotee of Sri Ram, heard this incident. He fought the lion
and killed it and took the jewel to his cave. As he was a
great devotee of Rama, he did not attach himself to the
valuable jewel but gave it to his young son as a toy to play.
But Satraajit misunderstood the events that took
place and thought that it was Sri Krishna who had killed his
brother Prasena for the jewel. He spread this false news all
over Dwarka. Krishna did not like to be defamed thus and
therefore went in search of the jewel with a few
other residents of Dwarka.
Krishna found that Prasena and his horse
were killed by the lion and that the lion in turn was
killed by Jaambavaan. On reaching the cave, Krishna asked the persons who accompanied
him to remain outside, while he alone entered the tunnel in
search of the jewel. There Krishna found Jaambavaan and his son playing with the jewel
as if like a toy. On seeing Krishna , the boy‟s maid
cried loudly in fear thinking Krishna to be a thief. In
his anger, Jaambavaan also did not recognize Krishna
as Sriman Narayanan and mistaking Him to be an
ordinary mortal, fought for 28 days and nights without
any interruption. Finally, Jaambavaan realised that only
the Supreme Lord could defeat him and so the person
whom he was fighting with, must be the Supreme Lord
Himself and said, “My dear Lord, I can now understand,
who You are. You are the supreme Lord Vishnu, the
source of everyone‟s strength, wealth,
reputation, beauty, wisdom and
renunciation. My dear Lord, You
are the creator of the creators of the universal affairs. Not
only are You the creator of the creators but You are the
also the creator of the material elements which the so-
called creators manipulate. You are the creator, maintainer,
destroyer. You are the Supreme Controller and Lord of
everything. My dear Lord, I can therefore understand that
Supreme Lord Sri Rama whom I worship and whose glance
made the ocean give way and allow Rama to cross to the
island Lankaa and defeat Ravana. You are none other than my
Lord Rama. No one else has such immeasurable strength; no
one else could defeat me in this way”.
Lord Sri Krishna, with immense love stroked Jaambavaan with His lotus hand and
explained the background about the jewel. Immediately, Jaambavaan understood the
whole situation. To satisfy his Lord - which is everyone‟s ordained duty - gave not only the
jewel but also his beautiful daughter Jaambavati as a present to Sri Krishna. Lord Krishna
married Jaambavati within the mountain cave, thus satisfying Jaambavati‟s desire to
spend her life in loving service unto the lotus feet of the Lord.
Meanwhile, residents of Dwarka were worried about Sri Krishna, as
had not returned for so many days from the cave. But when they
saw that their Lord Krishna had returned with a new wife
Jaambavati, they felt very happy and over joyed. Lord Sri
Krishna returned the jewel to King Satraajit, who took it with his
head bowed down.
Within just few days, realizing his mistake of defaming
the Lord and the offence he had comitted at His lotus feet,
Satraajit handed over the jewel along with his beautiful daughter
Satyabhamaa to Sri Krishna.All the devataas showered flowers on
the Supreme Lord Sri Krishna‟s leela of blessing Jaambavaan and His
wedding with devoted Satyabhamaa and Jaambavati. All glories to His leelas!
 (Kumari RItika Rajan)
1) What are the three fold of miseries that a jivatma under go?
2) Why do we receive 3 times of Perumal Theertham in the
temples?
3) What are the “three Ratnams” (gems) in the Sri Vaishnava
Sampradhayam?
4) Who gave this Thaniyan “Yo Nithyamachutha padham buja
…….. ramanujasya charanow charanam Prapadye”. In which
grantham is it found?

5) How many times did Sri Ramanujar Went the Thirukothiyur Nambi
to get the meaning of Thirumantram and Charama Sloka?
6) Who composed the Thanian “ Sriman Venkatanatharya
kavitharkika…..” on Swami Desikan ?
7) Who safe guarded “Shrutha Prakaashikai” the Sri Baashya
Vyakyana Grantham (commentary on SriBhashyam of
Ramanujacharya)?
8) Who wrote the Chatusloki on Sri Mahalakshmi?
9) Who is known as „Munivaganar‟ in our Sampradayam ?
10) From which river did Lord Rama disappear from this world ?

Find our 12 Alwars (Sri.Rahul Rajan)

P B I A G I O P A R L O O M
A E Z P A L W O A E S R T A
I M W L A J H W G K T H U D
A L A D N A L L U N I P N H
G S S A V A K L M R V E N U
N A S T M G A E U A A R A R
A G U M A S F M O W D I P A
M H A R E W A A D L C Y U K
U N Y K V Z P H W A F A R A
R K A Z H A R T A Y E L I V
I R B I H I N O M E H W H I
H M S O O K L O P P I A T U
T A H N W J C B P B O R S T
I D O P I D A R A D N O H T
Names of readers will be published in the next issue of those who have found the names.
Kindly send the answers (blocking the boxes) before 1st of April 2008 to
vcgrajan@gmail.com
 Temple of love :A visit to Srirangam
temple on the Panguni Uthiram day is
said to relieve one of all sins, says S
Prabhu who traces the history of the
Uraiyur temple and the love story of
Lord Ranganatha and goddess
Kamalavalli. Located between the two
famous rivers – Cauvery and Coloroon –
and spread over 150 acres, is
Ranganatha Swamy Temple in
Srirangam. It is considered the most
sacred among Divya Desams (Vishnu temples praised by the 12
saint poets called Azhvaars). This place is also called Bhoologa Vaikuntam (heaven on
earth). There are 21 towers in this temple and the biggest temple tower in Asia (236ft) is
at Srirangam. In the third week of March this year, Lord Ranganatha of Srirangam will
travel across the Cauvery to meet his beloved goddess Kamalavalli in Uraiyur (Trichy). A
few days later, in the same week, at the Srirangam temple, one can witness the event of
goddess Ranganayaki shutting the door on Lord Ranganatha for having visited goddess
Kamalavalli and gifted her his ring.
The love story: Uraiyur was the first capital of the Chozhas and is also the birth place of
Thiruppaan Azhvaar who composed 10 famous verses on Lord Ranganatha called
Amalanaathipiraan. Uraiyur temple is built in
memory of goddess Kamalavalli‟s love for
Lord Ranganatha. The story goes that
Chozha king Nanda Chozhan was childless.
Pleased with his prayers, Lord Ranganatha
asked goddess Lakshmi to be born as the
king‟s daughter at Uraiyur. Being born from
a lotus, the goddess at Uraiyur is called
„Kamalavalli‟. As years went by, Kamalavalli
grew up into a beautiful young girl. One
day, while she was playing with her friends, her eyes fell on a handsome lad, Lord
Ranganatha of Srirangam, and fell in love with him instantly. King Nanda Chozhan was in
a fix as his daughter had fallen in love with the man, who had blessed the king with the
child. The Lord accepted the king's prayers and agreed to take her as his bride. Delighted
at this, Nanda Chozhan built the temple at Uraiyur to celebrate it. On March 18, Lord
NamPerumal (Ranganatha), the utsav deity of Srirangam temple, in all his splendour, will
leave Srirangam at 4 am across river Cauvery in a golden palanquin to meet his beloved
goddess Kamalavalli for the Kalyana Utsav (marriage festivities). On this auspicious day in
the Tamil month of Panguni (mid March-mid April), the entire marriage formalities
between Lord Ranganatha and goddess Kamalavalli will be enacted at the Uraiyur temple.
Here, one can see Kamalavalli in a grand sitting posture all set to get married. A unique
feature of this temple is that this is the only Divya Desam (out of the 108) where the
goddess is facing the Northern direction or in the direction of the Srirangam Ranganatha
temple. After the marriage festivities are enacted, Lord Ranganatha will take the trip back
to Srirangam across the Cauvery that same night at 1.30 am. The story goes that goddess
Ranganayaki of Srirangam came to know about the Lord‟s trip to Uraiyur. This angered
goddess Ranganayaki.
A couple of days after his return from Uraiyur, on
the occasion of Panguni Uthiram, the Lord visits the
goddess at her Sannidhi. With the temple elephant
leading the way and hundreds of temple priests chanting
the Naalaayira Divya Prabhandham (4000 songs of the
Azhvaars), the Lord goes from house to house asking for
money to buy a ring so that the goddess doesn‟t come to
know that he has presented his ring to goddess
Kamalavalli. After over three hours on the street in the
hot summer sun, the Lord reaches the Sannidhi of
goddess Ranganayaki. Goddess Ranganayaki shuts the
door on the Lord and refuses to allow him entry into the
Sannidhi. Despite repeated attempts to force his way
into the Sannidhi, the door is shut on the Lord.
For the next couple of hours, there is a war of
words between Lord Ranganatha and goddess
Ranganaayaki (reenacted by the priests from both the
sides). It is then that NammAzhvaar, the greatest of
the Azhvaars, is brought in to settle this fight.
NammAzhvaar advises the goddess not to insult the
Lord and to save him from further embarrassment.
After this intense debate, goddess Ranganayaki
finally relents. With the debate ending successfully,
the Lord enters the Sannidhi of the goddess, goes
to the „Serthi Mandap‟ and is seen together with
the goddess for the rest of the day and night. This is the only
day in the year where Lord Ranganatha and goddess
Ranganayaki are seen together and hence considered a
sacred occasion. There are special poojas performed
through the day and night for the Lord and the
goddess. At around 5.45 am the next morning,
Lord Ranganatha bids good bye to her. It is
believed that a visit to the Srirangam temple on
this day will relieve one of all sins and the Lord
and the goddess are said to forgive devotees for
all their wrongs.
FESTIVAL DETAILS *March 18, 4 am – Lord
NamPerumal of Srirangam leaves for Uraiyur across
the Cauvery.
*March 19, 1.30 am – Lord leaves Uraiyur for Srirangam.
*March 21 – The only day in the year when the goddess Ranganayaki and Lord
Ranganatha are seen together. *March 22, 5.45 am – Lord Ranganatha leaves the
Goddess for another year. http://deccanherald.com/Content/Feb242008/finearts2008022353835.asp
sent by Sri. Dr. Oppiliappan Koil Sadagopan Swami, NY.
 Answer for the last (Masi) issue Srivaishnavam Quiz
(pl read capital letters as long vowel)
1) Nithya (Anantha, Garuda, Vishvaksena and others), Mukta (The jEvAtmA that have
attained MOksham) and Baddha (we are).
2) PEriya Nambigal (MahA poornarnar)
3) AlavandAr
4) The Holy name of Lord “HARI” 7 times (ref. Swami Desikan‟s Vaishnava dinachari)
5) Because he came out ValmIkam (the ant hill) after his thapas, so he was called
vAlmiki, the author of Ramayanam.
6) Father of Swami Desikan and son of Sri.PundarIkAshar.
7) Godavari
8) ahalyA, sItA, tArA, mandOdari and draupadi.
9) sampAthi, elder brother of jatAyu helped vAnara army at the seashore.
10) Satva, rajas and tamas.

P A R A S U R A M A F

I Q K M Z B O U V P M

K Y U R L A Y J Q A A

L U R U S L B A T M N

A X M F B A U S P U A

K L A L C R Y K Y A M

V A R A H A K P D M A

P O M N B M D A A P V

U T A N H S I R K Z B

A H M I S A R A N T H

Answer for the last issue : Find 10 Avatharams of Lord Narayana.

Below Muscat Lord Srinivasan, Panguni Uthiram 2007

 The below passages are taken from the book “Hinduism Rediscovered” by Shri U.Ve
Anbil Swamy.My sincere thanks and gratitude to Shri Anbil Swamy for enlightening us on this
topic.

T
he principles underlying what we now know as acupuncture and acupressure were
developed by our ancestors as acutouch, dispensing with the painful `puncture' and
`pressure'. By mere `acutouch' of the various parts of the body
with appropriate Mantras, the same effects could be secured,
though our ancestors did not spell them out in a way
understandable to the so called modern scientific mind.
Modern Computer is activated by soft feather touch of the
keys in the keyboard. Similarly, our physical body with the
nerve endings would respond to mere soft 'acutouch"
provided the touch is administered in conjunction with the
appropriate 'Mantras". No puncture or pressure would be
needed to activate these nerve endings and the mere touch
would do the magic.
Our body is held together by Pranas or life force
which moves through meridians - a kind of electrical pathways. These connect various
organs and glands with endings in our hands, chest, neck, forehead, stomach, back of
neck as also feet, knee joints etc. Just as the arteries carry blood, these meridians carry
the life-force energy throughout the body. This system has switches and junction points,
which could be activated to regulate supply of life- force to the various parts of the body.
When the flow is interrupted for any reason, disease sets in. The remedy lies in
switching on the current by applying a stimulant by a gentle touch at the appropriate end
points as aforesaid. This relaxes muscular tension, promotes blood circulation and ensures
flow of life force energy to the affected parts by releasing pain killers like endorphins,
neuro chemicals etc. and they stimulate an alpha wave response in the brain and pituitary
glands thus increasing our energy stock and
facilitates diaphragmatic breathing and relieves
knuckles - all without our ever noticing it.
During Sandya Vandana, we sprinkle
water on these nerve endings and touch them
with appropriate `Mantras' and earlier to that,
we apply the `Caste marks' with white clay
(TirumaNN) and powdered saffron (SrichurNam)
at the appropriate places which suck the
impurities invisibly. These have been integrated
in our daily chores as an in-built discipline?(From
Chapter 16 Section 3 Karma Yoga? of? Hinduism Rediscovered? by Anbil Ramaswamy)
Red or yellow? Why?
Answer:
Both Red and yellow are mentioned.Srisuktham which has Vedic authority along with
Purusha Suktham mentions in Slokam 4 Padma VarNaam which means lotus colored.
Though lotus comes in several colors (e.g.) white one on which Goddess Saraswati is
found seated, generally it is associated with color red.
There are several references to the use of yellow. A few are as follows: - The same
Sri Suktham Slokam 13 and 14 lend authority for
this since they describe Mahaalakshmi as
PingaLaam which means tawny-colored or
brownish yellow and HirNmayeem which means
of golden form. And, we know gold is yellow in color.
- Swami Desika in his Sri Sthuthi Slokam 11 uses the expression Taptha
jaambhoonadha aabhaa which means “One who shines like melted gold” to refer to the
color of PiraaTTi. He says that this golden hue of Thaayaar heightens the beauty of the
color of the Lord” Hari marakathE” which means emerald colored (and we know
emerald is green in color).
Therefore, Paramaikanthins who worship PerumaaL and PiraaTTi as the divine
couple as the means and the end of meditation use yellow to represent Thaayaar while
wearing the Sacred marks along with ThrumaNN to represent PerumaaL. (The above is as
per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)
What if only white or red/yellow alone is worn?
Answer:
White alone:
We know what happened to Soorpanaka who tried to separate
the Lord from His spouse. Those who wear only white are
considered to belong to Soorpanaka party and face the
consequences! Further it is worn alone only for apara
karyam (ceremonies related with death)
Red/Yellow alone:
We know similarly what happened to Ravana who abducted
Sri Sita away from Her Lord. Those who wear only
Red/Yellow are considered to belong to Ravana‟s party and
face consequences, which Ravana faced! (The above is as per
the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in
India)
What if nothing is worn?
Answer:
A forehead without the sacred marks is compared to a barren land especially a
Smasaanam?, a cremation ground! (The above is as per the inputs at Kaalakshepams of
Acharyas on AnushTaanams, while in India)
Can we rub it off?
It used to be said that Wearing is like putting up a temple and rubbing it off like pulling
down a temple. We know that it is PuNyam to construct a temple while it is sinful to
demolish a temple. Of course, it can be rubbed off, if faded in part or full accidentally or
only one is visible or both are not visible by such fading. We are advised to wear them
again immediately after such rubbing off. This is like renovation (JeerNOddhaaraNam) of a
temple.
(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in
India)
Mode of Sacred mark
Answer:
It would appear that when an AchArya observed that the base of the Sacred mark should
touch the Moolam tip of the nose, one set took it
to mean the Interciliary space between the
eyebrows or top-tip that links the eyebrows with a
U shaped curve while the other took it to mean the
toe-tip with a spear- point - like stroke riding on
the back of the nose reaching up to the nostrils.
We do not know whether the AchArya did not
explain what he meant or the Sishyas did not seek
a clarification or the AchArya had become
unavailable for a clarification! Be that as it may,
the practices had come to stay and stay with such disastrous consequences. This is an
example of how over-enthusiastic fanatics could blow up even insignificant and
inconsequential distinctions to abnormal proportions.
In any linear dispensation, there are 3 locations recognized in Sastras viz. Agram,
Madhyam and Moolam. Agram means tip; Madhyam means midpoint and Moolam means
the root or base.
Most of us know the Slokam on Lord Krishna:
Kasturi Tilakam lalaaTa palakE Vaksha SthalE
Kousthubam
Naasa agre nava mouktikam kara thalE VENum
karE kangaNam
Here, the words NaasagrE nava Mouktikam are
significant. This means that the Lord wears the nose jewel
at the tip of the nose. Where is it worn? At the toe-tip
which Naasa Agra means,(toe-tip and not at the top-tip).
Therefore, Naasa moolam must refer to the other end viz.
the intercilary space between the eyebrows and the base
is said to be at this naasa moolam.

Perhaps, this is why followers of Bhagavad Ramanuja - Swami Desika Sampradayam wear
the base of the Sacred mark the way they do at the moolam and not agram (The above is
as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)
Compiled by Smt.Rajashree Venkatesh
 Sri Yathothakaari Perumal Temple, Kanchipuram
(Setlur Singappiran Venkatesan Swami)
Temple Location : 80 kms from Chennai
About the Temple:
This is one of the sthalam found in Kanchipuram
and is about 1 Km away from Sri Varadharajar
temple.
Sthlapuranam :
When Thirumizhisai alwar was living in
Kanchipuram, a very old lady (Daasi) used to
clean his house daily and did this as a small
favour for him.
On becoming happy on the favour she is
doing daily to him, Alwar changed her from
old lady to a beautiful woman. After this,
wondering at the beauty, the king married the
woman and she became the queen of the
place. On hearing the secret of an old lady becoming a beautiful woman, he was in an
eager mood to meet Thirumizhisai Alwar.
Kani Kannan, who was great follower of Thirumazhisai Alwar, helped and followed him
and his teachings. The king called up Kani Kannan and asked that Thirumizhisai Alwar
should come to his palace and should sing a poem on praising him. On hearing this, Kani
Kannan said that all the poems and songs that comes from the mouth of Thirumizhisai
Alwar belongs to Srivaikundanathan and it is impossible for him to come to the palace
and sung a poem on praising the king.
On hearing this, he showed lots of gold ornaments, silver items, Diamonds etc to Kani
Kannan and since he being very close to Thirumizhisai Alwar, atleast he could sing a
poem on praising him. But, Kani Kannan refused to do so and said he will not sing any
song on praising the humans. The King got angry on hearing this and ordered him to get
out from Kanchi at once.
Kani Kannan went to Thirumizhisai Alwar and explained all
about that had happened in the palace and prepared to start
getting out from Kanchipuram. On seeing this, Thirumizhisai
Alwar also prepred to start from Kanchi leaving along with
Kani Kannan. So, he too started along with him. While they
were going, he sung a song on the Yadhothakari Perumal as
Kani Kannan is leaving Kanchipuram, he is also going along
with him and Alwar asks the Perumal to get up from his
Aadhisheshan, which is the bed for him and roll it and wants
him to quit from Kanchi.
The Perumal also got out from Kanchipuram following the
Alwar and Kani Kannan. On hearing this, the king and all the
people of Kanchi, begged Kani Kannan to return back to
Kanchipuram.
And after this, Kani Kannan along with Thirumizhisai Alwar came back to Kanchipuram.
When returning, Alwar sung a song asking that Kani Kannan has returned back to Kanchi
and he want the Perumal to go and sleep in his Aadhiseshan in the temple. On hearing
this, Sriman Narayanan comes back to Thiruvekka temple and gives his sayana kols
seva. Since the Perumal obeyed the words of Thirumizhisai Alwar and did what he said,
he is called as "Sonna Vannam seitha perumal". Sonna vannam seitha means
obeying and doing the same what was told to him. This is one of the purana story said
about this sthalam.
Once in Brahma logam, there was an arguement that who is greater between Naa Magal
(or) Saraswathi and Poo Magal (Sri Lakshmi). Brahma said that it is Poomagal - Lakshmi
Thaayar who is found on the heart of Sri Vishnu is the g0poiydreatest. Next, Saraswathi
asked which river is the big river. But, unfortunately Brahma answered that the greatest
river is River Ganga which is originating from the feet of Sri Vishnu is the greates. On
hearing this, Saraswathi got angry and quit from the disappeared and went along the
banks of river Ganga and started doing Tapas.
Naan mughan, Brahma wanted to do the great
Ashwametha Yagam in Kanchipuram and wanted
Saraswathi to be along with him. So, he sent his son
Vashistan to make Saraswathi come back to him. But,
Saraswathi refused to come along with him. After this,
Brahma devan started the Yagam keeping Savithri and all
of his wives with him.
On seeing this, the Asuraas (the Demon) wanted to
destroy the Yagam and went to Saraswathi and made her
angry by telling her what is happening. She got angry on
Brahma devan and started as "Vegavathi" river along the
south direction and flow across the place of the
Yagam to destroy it . But, Sriman Narayanan
wanted to stop Vegavadhi river and protect
the Yagam from her. So, he stoped the river
by lying across the river on Aadhiseshan.
Because of this, this perumal is also named
as "Vaga Sethu".
This Vega Sethu then became Vegavanai and
then finally named as "Vekkanai" and finally
became "Vekka".
In this sthalam only, Manavala Maamunigal
expalined his "Sri Bashyam" to the world.
Specials:
In the Pushkarani of this temple only, Poigai Alwar was born.
Tirumazhisai Alwar stayed near this temple with his disciple Kanikkannan.
Moolavar and Thaayar:
The Moolavar of this sthalam is Sri Yathothakaari. Other names are Sonnavannam seitha
Perumal and Vegasethu. Moolavar is Kidantha Kolam (Bhujanga Sayanam), facing in
West direction. Thayar Kimalavalli Thayar.
Prathyaksham for Brahma Devan, Poigai, Bootham Alwar, Kanikannan.
This perumal is found in Sleeping posture from right side to left. This is also one of the
speciality of this Shetram.
Mangalasasanam: Thirumazhisai Alwar - 3 Pasuram, Thirumangai Alwar - 6 Pasuram
Poigai Alwar - 4 Pasuram and Nammalwar - 1 Pasuram (Total - 14 Pasurams).
PHOTO GALARY – PANGUNI UTHIRAM SPECIAL
 (Purisai Nadadoor Ananthan Swami)
"NARAYANO GATHI:" is the saranagathi tatva which has been described by so may of our
religious AcharyAs. This article is being written to say the mahimA of SrInivasa perumal of
Muscat and his leela which as a member of our community Adiyen experienced and
enjoyed, which I would like to share in this
magazine.
In NArayana-ashtakam, the Author of the
sloka had mentioned that he had 6 sAkshIs
to prove the tatva of Narayano Gathi:,
those are Parhlada, Gajendra, Vibheeshana,
Panchali, Ahalya and Dhruva and explains
their stories in 6 slokas where it ends only
Lord Naryana is the saviour, if you 100% do
Saranagathi:
Now let us know about the leela of
our Srinivasa perumal of Muscat. Our
perumal is a varaprasAdi, which has been
proved beyond doubts, as some of our
sampradaya persons have experienced. In one occasion, Emberuman saved the life of my
friend who met with severe accident. Another day, a couple had darsan of our Perumal,
performed archanas etc. and Emberuman blessed them with santhAna-prApti. One of my
friends had problems in his employment. He had difference opinion with this Boss and he
was longing for peace. He had darsanam of our perumal and prayed to him for peace.
Now gradually the problems are solved and he his happy in his service.

Thus, our Perumal, is so gracious on us and showers his blessings to all His devotees, who
come to him saying “NARAYANO GATHI:”
SUBHAM ASTHU

Sri Padmavathi Thayar Srinivasa Perumal Kalyanotsavam

Srimate Ramanujaya nama:
We, the Muscat Srivaishnavas invite all the devotees of Lord Venkateswara for
the PADMAVATHI THAYAR VENKATESWARA PERUMAL
KALYANOTSAVAM (lord Balaji Kalyana seva) which will be held on Friday,
4th April 2008 at Sri Krishna Temple hall, Darsait, Muscat, between 5.00 pm to
9.00 pm. Perumal Purappau at 6.00pm followed by exchange garland. Kalyana
Muhurtham at 8.00pm. Prasadam will be distributed after Tirumangalya
Dharanam. All are welcome. For details please contact :
Sri. Ananthan : 92743603, Sri. Rajan : 95221175
 (Nangainallur Venkatesan Swami)

A
vataaram means the Lord who is in the highest realms of the cosmic world
chooses to come “down to earth”. Swami Desikan who is none other than
Tiruvengadamudayan descended on this bhoolokam to uplift the jeevans from this
samsara sagaram.His stotras teach us how to endear ourselves to
Perumal , and for that he switches his role from the mighty
Tiruvengadamudayan to a kavi that too to an” Adbhuta kavi
kesari”.In this role only once he comes as a Naayaki – Venkata
Naayaki.
Swamy Desikan had an apaara kadal or is it kadiya kadal on
Devanathan,the Lord of ThiruAhindepuram.It is only for this
Adiyavarkku Meiyavan he wrote stuti in three different
languages- Sanskrit , Tamil and Prakritam. Achuta Satakam is
a composition of 101 slokas written in Prakrith. It was a
language which was colloquial in tone and was used in Sanskrit
plays.It was used by actors who spoke the dialogues of the
women characters.It was not harsh on the tongue and almost
sounded like “ mazhalai.” It is only for this Lord Our Swamy assumes the role of a
Naayaki.The Naayika Naakaya bhavam is not found in any other stotras of Our
Swamy.He lived in ThiruAhinderapuram for many years and wrote many stotras .In fact
when he says in Mummani kovai “Ahindenagar amarntha naathan “ it is Our Swamy who
is there sitting !Lord Devanatha is in Ninra Tirukoolam.In fact Our Swamy comes out in
Veedhi Purapadu dressed like Devanatha.That only goes to prove that Our Swamy and
Devanatha are one and the same.Yet for the bhaddatmas like us Our Swamy composed
this unique stotra which is a journey of a soul (bride) longing for union with its
master(Paramapurushan)He places himself as the
young bride longing for union with her husband.
Achutasatakam is a bridal journey of a soul to meet
the Lord for eternal bliss.Venkata Naayaki assumes
the role of a bride .She is awed by the beauty of the
Lord, His greatness and His kalyanagunams.
Venkata Naayaki as the eternal youthful bride pines
for union with her Lord.Swamy Desikan does not
have any “thozhi paasuram or Thaayar paasuram “
like Parakala Nayaki and Parankusha Nayaki.Our
Swamy‟s bridal dress is Jnanam and Vairagyam .He does not need a “Thozhi “ to connect
him to his Lord.Neither does he need a “Thaayar” to give him some consolation.He is like
a suddha atma which is determined to join Daasa Satyan at the end of the journey.
Venkata Naayaki like a young bride in love asks what if her utterances are defective? After
asking the question she gives the answer that just like impure water falling into the holy
 ganga
becomes pure same way her words too will become pure when mingled with the flood of
Lord Devanatha‟s praise.The holy Upanishads proclaim that He is free from faults and that
He is the personification of Satyam, Jnanam and Anandam. The Vedas declare that He is
fully present in every atom at the same time.
Devanatha is like a Kalpaka Vriksha which is
embraced by the golden creeper called
Hemabhujavalli (Thayar)The three fold taapam of
Aadidaivikam ,Aadibhoutikam and Aadiaatmikam
which is tormenting the jeevatmas in this
samsaram is dispelled by this Adiyavarku
Meiyyan.Our Venkata Naayaki says that the we
are all tired of this suffering which is the result of
our past karmas.We are fatigued and do not
know how to get help.At this juncture only our
Daasa Satyan can relieve us of past karmas.The
samsaram is a dreadful ocean of misery and the jeevans are tossed around .Our only
hope in the form ofa boatman is the Lord of ThiruAhindrepuram.His Sankalpam alone can
be our succor.His Dayaa is the wind which will help us in crossing this dreadful ocean.This
Saranagatha Rakshakan alone can help us in alleviating our souls.
Our Swamy meditates on the beauty of Lord Devanatha Tirumeni .Like Paann Alwar he
too meditates on every angam of Perumal and like Tirumangai Mannan (Accho Ouvar
Azagia Va) he too concludes the description with an ecstatic note .
Just like Lord Rama underwent a lot of hardships to prove his Dharma ,Our Swamy too
undergoes the mental agony at not being united with the Lord of Ahinderapuram.Just like
a teacher to prove his point has to enact and show same way Our Karunai Kadal
Aacharyan too puts on the cloak of a human being and teaches us how to crave for this
parama bakthi.. . Our Swamy in his Naichyam lowers himself to our position in many of
the slokams.Our despair and anguish in not able to get the
kataksham of the Lord is mirrored in this great stotra.Ofcourse
this is again a camauflauge of Our Kavitarki Simham to goad us
into coming close to Daasa Satyan .Here I am left with wonder
as to whom I should address as Adiyavarkku Meiyyan – Our
Swamy or Devanatha!!
He concludes the stotra by behaving like his favourite Aazhwaar
Tirumangai Mannan – He declares that if Devanthan does not
protect him then His declaration that He will protect every soul
will be proved false and that will bring Apakhayati(disgrace) to
the Lord! As if this is not enough Our Swamy reminds Him that
He can accept him (our Swamy) for the sake of his Aacharyas.
Lastly he gives an example of how a king will accept his long lost son or how a Naathan
will accept his bride wholeheartedly.
Thoopul kulattarase yemmai kaathu arule!
 Srimath Thirukkudanthai Andavan life History
Srimath vedhantha ramanuja munikarunalabdha vedhantha yugmam
Srimath Srivasa yogeeswara gurupadhayorarpithaswathma bharam
Srimath Sri ranganathahvaya munikrupaya praptha mokshasramam tham
Srimath Vedhantha ramanuja munimaparam samsrayE desikendram

Avataram
Srimath Thirukkudanthai Andavan was in the born in a small hamlet called “
Karukudi” ( situated next to Thirukkandiyur in Tanjore district) in the banks of river KavEri
in the year 1908 to Sri. U.Ve. Padmanabhasa Chariar and Sri. Komalavalli devi. He was
born on the auspicious day of pushyam in the month of Panguni. The signs were very
auspicious at the time of His birth.
Kannan Swami was taken to Srirangam Periasramam many a times by
his father during His childhood days. He used to observe the
Padukaaaradhanam being performed there and when he came back
to Kudanthai, he will play with friends of his age posing himself as an
AcharyA, wearing a cloth up to knee height and will have a
Dhandam in his hand and proclaim himself as Andavan.
Sri Padmanabhachar Swami taught him the Arulicheyalgals of
Alwars – NalAyira divya prabhandham at a tender age and Swami
mastered “tamil marai” before he completed 14 years. He also
learnt sastras under the tutelage of Sri. Seshasayee in Kottaiyur.
By the age of 14, Swami having mastered the whole of Divya
prabhadham became a leading member in the Adhyapaka ghosti. It
is no wonder that Swami became so much involved with Amudhan,
who was considered to be “Dravida Sruthi dharsakan”. At the age of 16,
He got married to Sri Vedavalli AmmaL. She was the sixth daughter of Neduntheru
krishnaswamy Iyengar. Four sons and two daughters were born to swami in his
Gruhasth Asramam. For his livelihood, swami started giving
Upanyasams at a very young age.
A Sabha under the leadership of Sri. U.Ve. Ramaswamy Iyengar
was started in Thirukkudanthai to spread the principles of
Visishtadvaita philosophy. It was named “Parankusa bhakta
sabha”. Swami served the sabha working with his friend, Sri.
Elayavalli swami for a long time. He also released a magazine
through the Sabha and published rare works of our philosophy.
After his father‟s demise, Swami with the blessings of his
Acharya, decided to go to Chennai to take care of his family.
Srimath Akkur Andavan sent a note to Sri. U.Ve. A.S. VaradAchar
swami who was doing kumkum manufacturing business to help
out Swami that would fully utilize His extraordinary knowledge in
our sampradayic matters.
Swamy Moved to Chennai
When Swami went to Chennai, Akkur varadachar swami requested Him to stay in his
thirumaligai and arranged for swami‟s rendering of Kalakshapams in various Sabhas
throughout the city. Since Swami had come new to the city, He could not find opportunity
to give Upanyasams that frequently. Nevertheless Swamy was determined and succeeded
in his endeavor.
Swami’s style of UpanyAsam
Kannan Swami had His own distinct and inimitable style of rendering Upanyasam. It
simply mesmerized the listeners who were always seeking more at the end of His
Upanyasams. Swami with his scintillating style of delivery attracted the listeners far and
wide and set them rapturous.
There will be a lot of fun filled stories in His
Upanyasams that would bring laughter to the
listeners and at the same time it would never
be hurting to anyone. He would make listeners
very easily understand the complex inner
meanings of our philosophy with practical
examples.
Even though Swami very much lived a life of a
Parama vaidhika, Swami had great skills in
lowkikA as well.. Wherever swami had to go
for rendering Upanyasams, He would see to it
that he will be there just in time. He would
never go early and wait for people to come. A
lot of crowd used to throng Swami‟s Upanyasams. Swami‟s Thiruppavai upanyasams in
particular had wide following equally amongst men and women folks.
With the help of Kumkumam Varadachar Swami, swami bought a house (located in
Baroda street) andperformed Gruha pravesam. In 1950, Swami‟s whole family relocated
from Thirukkudanthai to Chennai.
His Acharya Bhakti which was so deep rooted in his heart prompted him to visit Srirangam
several times to seek the blessings of Srimath Thembarai Andavan. Srimath Thembarai
Andavan seeing his Acharya bhakthi not only ordained him to look after the administration
affairs of the Asramam ( by appointing him as Sri karyam of the Asramam) but also
commanded Him to stay permanently in Srirangam.
Taking up sanyAsam
Srimath Thembarai Andavan
became weaker as the days
passed by. In April 1963, Srimath
Andavan‟s health was extremely
affected and with great difficulty
His Holiness was performing his
Nithya karma AnushtAnam. One
day, His Holiness it seems told the
Sishyas around Him that
“Yesterday I almost went to Viraja
Nadi but had to come back to
Bhoolokam upon Emperuman‟s
orders only to nominate the
successor for the Acharya Peetam
of this Asramam. This Kannan
hasn‟t come yet”.
A couple of days earlier, Sri. Kannan Swami‟s son, Sri.Gopalan
told his father that he had dreamt about Srimath Thembarai Andavan telling him that He
had gone to Viraja nadi and come back and asked him to send his father immediately and
take up Sanyasam.. On April 4th 1963, Srimath Andavan's condition became worse and
 most
of the Sishyas were informed. Sree karyam Sri. U.Ve. kannan Swami was also informed of
Srimath Andavan‟s health and immediately thereafter rushed up to Srirangam. On His
arrival, arrangements were speeded up for His Dureey Asrama Sweekaram.
Early morning the next day i.e. on 5th april, 1963 (Friday, Sukla dwadasi, makam star), in
the presence of sishyas, His Holiness Srimath Thembarai Andavan ordained the ascetic
order to Sri U.Ve. Kannan SwAmi who was named as Srimath Vedanta Ramanuja Maha
Desikan. His holiness appointed Him as
“Ubhaya Vedanta Grantha updesathi
sampradAya Samrakshana doorvahar”.
Srimath Thembarai Andavan felt
extremely glad that he was able to fulfill
hisAavadhara karyam and within few
hours on the same day (April 5th 1963)
he left for Thirunadu leaving behind
grieving Sishyas.
This illustrious Acharya Peetam of
Srimath Andavan, thanks to the good
fortunes of a host of disciples,
developed centrally on His Holiness
Thirukkudanthai Srimath Andavan
Vedantha RamAnuja Maha Desikan. Among
the Andavan Hierarchy, it may be safely mentioned without fear of contradiction that the
most popularly known among all members of the Vaishnavaite fold was Srimath
Thirukkudanthai Andavan .
He was a great scholar in Nyaya, Vyakarana, and so much he was at ease in the recitals of
Nalayira Divya Prabhandham, Srimath Ramayanam, Bhagavath Vishayam and Sukthis, that
people acclaimed him as an Avathara of Thirumangai Alwar himself. Within a month after
He had embraced the ascetic order, His Holiness started on his holy pilgrimage, going
from place to place and covering at a stretch, about 15 miles a day and even more
sometimes, and spreading to the wondering public His great knowledge of our
Sampradaya Granthams, the inner meanings of our religion and our Puranams and
Ithihasams.
His discourses were filled with humor and geniality with
penetrating perception of the sanctity of the holy lives of
our Alwars and Avathars. Truly this great Acharya
attracted not merely the rich and powerful magnets of
our Vaishnavaite community, not merely a large number
of Vedic scholars and Vedanthins, but also a large class
of devotees among other communities as well, who
were ever ready at his bidding to take up any holy
cause.
Observance of Anushtanams
Srimath Andavan‟s daily morning schedule would start
as early as 4 A.M. that would include having „Avagaha
Snanam‟ followed by Japams, Sandhyavandanam,
Bhagavath Aradhanam and Thirupavai Sattrumurai.
Then distribution of PerumaL and Paduka theertham to
ghosti would follow. If a particular day happened to be
Thirunakshtram of any of the Poorvacharyas, a grand
sambhAvanA would be held.
All the Poorvacharyas‟ thanians would be recited along with Bhagavath Sri RamAnujA‟s
gadhya thrayam. With Srimath Andavan seated in the Acharya peetam, Paduka Sahasram
would also be recited by ghosti without fail. As Bharatha protected his people and took
care of their welfare by praying to Sri Rama‟s padukas, Srimath Andavan would perform
Aradhanam and pray to all Poorvacharya‟s Padukas for the welfare of His Sishya
paramapara and admirers of our Sath SampradAyam. Then Bharanyasam and
Samasrayanam would be performed for the assembled Sishyas for that day.
Sancharam
Poorvacharyas like Sri Periandavan, Sri
Nammandavan and Sri Akkoor Andavan went
by Padayatra to places such as Melkote,
Mysore, Kanchi, Ariyakkudi,sethu. All the
Poorvarcharyas‟ padukas would be taken
during their Sancharams. Each pair of
padukas would be rested in a box made out
of palm leaves and carried on the head of
Kainkaryaparas. All the items required for
cooking would go in a separate conveyance. A
van was also purchased later on to carry all
the Poorvacharyas‟ padukas housed in a
specially made „Pallakku‟ with a Tholukkiniyan,
built with separate compartments for each
pair of Acharya Padukas.
Srimath Andavan covered over 30000 km by foot from Sethu to Himachalam throughout
the length and the breadth of the country and set up various Asramams in places very far
away from South India.
During His time, Srimath Andavan Asramam grew leaps and bounds throughout the
country. This was truly a golden period in the annals of the Asramam as it witnessed itself
a phenomenal growth and a meteoric rise. His Holiness constructed more than 25
Asramams throughout the country during His period
and also conducted many Temple
samprokshanams,Yagnams, Homams and performed
Mangalasasanams of various Divya desams, Vijaya
yathras from Kanniyakumari to Badrinath and held
Many Vidvath Sadas to name a few.
Srimath Andavan observed 25 Chathurmasyams
spanning 26 years from 1963 to 1989 and reached
Thirunadu in April 1989 leaving behind thousands of
grieving disciples and admirers, whose divine
Anubhavams with His Holiness during His life time
remain etched in their memory forever.
Srimathe Vedantha Ramanuja Maha Desika Divya
Charitham Samaptham
Dasan
Srimath Andavan Thiruvadi
Kandadai Srikanth Rengarajan Valuable inputs from Shri Venkat Srinivasan

Photos Courtesy: a website about HH Srimad Tirukkudandai Andavan.

 Srimad Vedanta Desikan Vandana
vaodantdoiXak ! ivaBaao ! ivanayaaoppnna !
GaNTavatar ! k$Naakr ! XaaintisanQaao ! .
EaIvao=\kToXa ! gau$vaya- ! kvaIXaisaMho
%yavaM pzMstrit saMsaRitvaairraiXama\ ..
One who chants the holy names of Srimad Vedanta Desika such
as “VedAnta Desika, VibhO, vinayOpapanna, GantAvathAra,
KarunAkara, SAnti sindho, Sri Venkatesa, Guruvarya and KavIsa
simha", crosses the ocean of samsara easily.

Srimathe Nigamantha Maha Desikaya Nama:

Srimatha Gopala Desika Maha Desikaya Nama:

Sri VasaRanga Parakala Munithrayatha

Lakshmathma Rakshana-yathivayugagamantham
Acharya Bakthi Pariboothamanaka seelam
Gopala Desika munim gurumashrayama:
87th thirunakshathiram of our great Acharya‟s H.H.Srimathandavan Paravakkotai
Gopala Desika Maha Desikan of Poundarigapuram Ashramam falls on April 10, 2008. On
this happy occasion we shall enjoy his glory.
H.H. Swamin Sri Gopala Desika Maha Desikan was born on
Mar 17, 1921 at Paravakkotai near Mannargudi. He was
christened as Rajagopala as the day was a gala chariot festival
of Mannargudi Deity. Our Swamy lost his mother at the age of
2 and was initiated into Brahmopadesam at age 8. He learnt
Sanskrit, Kavyas etc. from Sri Perugavazhudan
Krihnamacharya; then studied at Sholinghur and Thiruppathi.
Our Swamin studies many advanced works from the
Thillayambur brothers who were great masters in Sanskrit,
Vedantha and Jyothisha.
Even at the age of 20 he was admired by every one for
lustre-radiation from his face because of virtues of austerity, personal
discipline, supreme vairagya and godliness. Whenever he walked into a company of
friends-who were themselves great personages even then-would alert one another with
the coments “Oh there he comes; He is like Vasishta and Vamadeva. Better we are
cautious with our talk and behaviour.
 Our H.H.Swamin had the privilege of Pancha Samskara and Bharanyasa from Sri
Poundarikapuram Andavan. On his father‟s advise he had complete initiation of all major
four grnthas, from the then very famous Abhinava Ranganatha Brahmathantra Parakala
Swamin of Mysore. It was a very fruitful period in his life.
Our Swamin married the daughter of Sri Arupathi
Srinivasacharya who was rightly famous for his achara,
anushtana and scholarship. He had five sons and one
daughter. Swami was serving as Sanskrit pandit in
schools in Triruchi District. While being in service, Swami
used to make regular visits to the Asramam.Even in
those times swami had greatly impressed Sri
Madhurantakam Swami, who respected him almost as a
compeer, though some twenty years younger. When Sri
Vinnatrangarai Andavan foresaw his end, with accurate
prophetic vision, he had engaged our Swami to take
interest in the Asrama parampara, initiated him in the
esoterics, conferred the Tridanda and Saffron garment
and everything went on smoothly. As desired by his predecessor, our Swami took to the
fourth order at Vinnatrangarai at the premises of Brindavan of Sri Narayan
Mahadesikan(Sri Veliyanallur Andavan)
From day 1, our Swami stuck to drastic discipline. It is there in this Asrama all
along. From grihasthasram pursuing the highiest grade of sanyasa achara, engaging
diciples in Sri Bhashya Kalakshepa, influencing every visitors to whatever Sampradaya
persuation he/she belonged, reforming them in a manner that they will order their lives in
reasonably orthodox fasion, sticking to our ancient scriptures as much as can be even in
this advanced Kali age – these are worthy of metion.
Swamy lives a simple life; eats very simple
meal. More fasting days will intersperse in his
agenda than in the case of ordinary sanyasis. It is
not a surprise because Swami has, in a manner of
speaking, lived strict disciplined style of living as
Brahmachari or Grihastha too. When Swami used to
visit places never waived the absention-from-
paranna.
The asrama admosphere is precisely like the
hemitage of the ancient sages we had heard of. A
small pond, with non metal supports at the steps to
help the Swami to cling to for the exclusive use of Swami for total immersion bath that is
a must for that order.
Ever since he took over Sanyasa order , he depends only on walking, to reach any
place. His love for Archa Murthies, his attachment to our shrines, his love for Azhvars‟
works are all so very deep that he has had complete satifaction in terms of Kshethrtana.
Swami unable to continue his Kshethratana do to his age and stays at Asramam. Diciples
staying locally cherish the participation in the morning Abhigamana, Sathumurai Teertha-
prasada, then a daily kalakshepam for almost an hour and half. There after Swami is
available for the public to pay homage respectfully consult etc.
Pancha samskara and Bharanyasa are not mere rituals in his
mind; they are perfecting reforms on the soul and body. They
are therefore, administered only after elaborate preliminary
purifications, long instructions and very simple explanations
that Swami takes pain to deliver. It is all one to one
communication. Swami insists on our sticking to Sikha(tuft);
regular performance of Sandhyavandana and observance of
elementary principles of orthodoxy.
Every day visitors come who at large majority are not
his disciples. Yet he makes no discrimination. He makes kind
enquiries, grants suitable advice; offers consolation.
Swami, when he delivers lectures on Puranic themes,
especially his familiarity with highly instricate issues, referring
literary sources, subtle matters of darmic impact and eminently
enjoyable interpretations and highly impressive and impactful are all the speciality. For
particular example, his discourses on Yatiraja Saptati, Gopala Vimsati and
Padukasahasram could be cited. Swami published some of
the books like Ramanai Karpom(about Ramayana) Sillarai
Ragasyas, Srimad Rahasyatrya Saram etc.
A day is not enough to talk about our Swami. Some
particular great personage truly described our Swami as
„God walking in our midst‟ Think of our Swami, repeat his
Thanian sloka or vakya. Do so before you begin any
Sankalpa, before any auspicious deed, before you gegin to
rise and walk from bed, before you start an act, before you
begin a deal, before you begin Thiru Aradhana.
Let us seek our Swami‟s blessings on the happy
occasion of His Thirunakshathram which falls on April 10,
2008.
Adiyen,
Thillaistanam Ramarajan,
Swami Thiruvadi

Source: HH Srimad ParavAkkotai SwAmi SatAbhisheka Malar

and Peruga vAzhdAn Sri. Gopalan, Muscat.