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Kali Santarana Upanishad Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Hari Om ! At the end of Dvapara-Yuga, Narada went to Brahma and addressed him thus: "O Lord, how shall I, roaming over the earth, be able to across Kali ?" To which Brahma thus replied: "Well asked. Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one may cross the Samsara (mundane existence) of Kali. He shakes off (the evil effects of) Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha". Again Narada asked Brahma: "What is the name ?" To which Hiranyagarbha (Brahma) replied thus: 1. Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare 2. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. These (sixteen names) destroy the Avarana (or the centripetal force which produces the sense of individuality) of Jiva surrounded by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines." Narada asked: ‘O Lord, what are the rules to be observed with reference to it ?" To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma. Whoever utters three and a half Crores (or thirty-five millions) times this Mantra composed of sixteen names (or words) crosses the sin of the murder of a Brahmana. He becomes purified from the sin of the theft of gold. He becomes purified from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to Pitris, Devas and men. Having given up all Dharmas, he becomes freed at once from all sins. He is at once released from all bondage. That he is at once released from all bondage is the Upanishad. Hari Om Tat Sat ! Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Kalisantarana Upanishad belonging to the Krishna-Yajur-Veda.

Kali Santarana Upanishad Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Hari Om ! At the end of Dvapara-Yuga, Narada went to Brahma and addressed him thus: "O Lord, how shall I, roaming over the earth, be able to across Kali ?" To which Brahma thus replied: "Well asked. Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one may cross the Samsara (mundane existence) of Kali. He shakes off (the evil effects of) Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha". Again Narada asked Brahma: "What is the name ?" To which Hiranyagarbha (Brahma) replied thus: 1. Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare 2. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. These (sixteen names) destroy the Avarana (or the centripetal force which produces the sense of individuality) of Jiva surrounded by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines." Narada asked: ‘O Lord, what are the rules to be observed with reference to it ?" To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma. Whoever utters three and a half Crores (or thirty-five millions) times this Mantra composed of sixteen names (or words) crosses the sin of the murder of a Brahmana. He becomes purified from the sin of the theft of gold. He becomes purified from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to Pitris, Devas and men. Having given up all Dharmas, he becomes freed at once from all sins. He is at once released from all bondage. That he is at once released from all bondage is the Upanishad. Hari Om Tat Sat ! Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Kalisantarana Upanishad belonging to the Krishna-Yajur-Veda.

Kali Santarana Upanishad Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Hari Om ! At the end of Dvapara-Yuga, Narada went to Brahma and addressed him thus: "O Lord, how shall I, roaming over the earth, be able to across Kali ?" To which Brahma thus replied: "Well asked. Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one may cross the Samsara (mundane existence) of Kali. He shakes off (the evil effects of) Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha". Again Narada asked Brahma: "What is the name ?" To which Hiranyagarbha (Brahma) replied thus: 1. Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare 2. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. These (sixteen names) destroy the Avarana (or the centripetal force which produces the sense of individuality) of Jiva surrounded by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines." Narada asked: ‘O Lord, what are the rules to be observed with reference to it ?" To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma. Whoever utters three and a half Crores (or thirty-five millions) times this Mantra composed of sixteen names (or words) crosses the sin of the murder of a Brahmana. He becomes purified from the sin of the theft of gold. He becomes purified from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to Pitris, Devas and men. Having given up all Dharmas, he becomes freed at once from all sins. He is at once released from all bondage. That he is at once released from all bondage is the Upanishad. Hari Om Tat Sat ! Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Kalisantarana Upanishad belonging to the Krishna-Yajur-Veda.

Yatiraja Saptati Several true devotees of the Lord with a high degree of acharya-bhakti have given expression to the sentiment that in the several works that go to make up the 4000 Divya Prabandham there is none to equal Ramanuja Nurrandadi sung in praise of Ramanuja, the great Sri Vaishnava acharya. In the same manner one can assert that out of the stotras of Vedanta Desika, Yatiraja Saptati, the stotra in praise of the same great Acharya, stands unrivalled. This is not saying anything derogatory to the other stotras, nahi nindaa-nyaya. Yatiraja Saptati breathes Desika's bhakti, often an infatuation, towards Ramanuja whom he takes a pleasure in referring to as Yatiraja, King among Sanyasins. According to Desika, sexual thoughts may beset Brahma, Siva and even Narayana, but never a votary of Yatisvara (45). Lord Varadaraja, the black cloud perched on the Elephant Hill (Kari-saila) is able to shower more than the desired benefits on His devotees only because of His having drunk deep from the Ocean of Nectar that is Yatiraja's Daya (62). Yatiraja is an incarnation of the Lord's five weapons (12), and/or of Vishvaksena, the commander-in-chief of the Lord's army in Vaikuntha (32), and/or of the Lord Himself (63). Curiously neither Amudanar in his Ramanuja Nurrandadi, nor Desika in Yatiraja Saptati refers to Ramanuja being Sesha avatara (incarnation of Adisesha) as popularly believed by all. One may read and re-read Yatiraja Saptati any number of times: he will not be able to make up his mind whether Desika's fascination is for Yatiraja, the Person, or for his works, or for the siddhanta evolved and postulated in those works. That Vedanta Desika was first drawn towards Yatiraja because of his works is seen from the first sloka in his praise in this work (10). Desika's eulogy of the works in sloka 33 can be taken as typical of his great esteem and admiration. The reason is that only Ramanuja's works truly reflect (as in a mirror), Lakshmi-kaanta (Consort of Sri) as He really is, whereas in other systems He is seen distorted, if He is seen at all. Sloka 16 also postulates that the Tattva known as Hari can be seen whole and entire (akshatam) only in Yatiraja's siddhanta. A study of Ramanuja's works under a proper acharya will preserve our purity and prevent us from straying in to faulty systems of thought (16). All the greatness and glory that Desika achieved in his life are attributed to his association with the system promulgated by Yatiraja (73) and to the blessings showered on him by great acharyas immersed in Yatiraja's yaSas (renown) (71).

Yatiraja Saptati Several true devotees of the Lord with a high degree of acharya-bhakti have given expression to the sentiment that in the several works that go to make up the 4000 Divya Prabandham there is none to equal Ramanuja Nurrandadi sung in praise of Ramanuja, the great Sri Vaishnava acharya. In the same manner one can assert that out of the stotras of Vedanta Desika, Yatiraja Saptati, the stotra in praise of the same great Acharya, stands unrivalled. This is not saying anything derogatory to the other stotras, nahi nindaa-nyaya. Yatiraja Saptati breathes Desika's bhakti, often an infatuation, towards Ramanuja whom he takes a pleasure in referring to as Yatiraja, King among Sanyasins. According to Desika, sexual thoughts may beset Brahma, Siva and even Narayana, but never a votary of Yatisvara (45). Lord Varadaraja, the black cloud perched on the Elephant Hill (Kari-saila) is able to shower more than the desired benefits on His devotees only because of His having drunk deep from the Ocean of Nectar that is Yatiraja's Daya (62). Yatiraja is an incarnation of the Lord's five weapons (12), and/or of Vishvaksena, the commander-in-chief of the Lord's army in Vaikuntha (32), and/or of the Lord Himself (63). Curiously neither Amudanar in his Ramanuja Nurrandadi, nor Desika in Yatiraja Saptati refers to Ramanuja being Sesha avatara (incarnation of Adisesha) as popularly believed by all. One may read and re-read Yatiraja Saptati any number of times: he will not be able to make up his mind whether Desika's fascination is for Yatiraja, the Person, or for his works, or for the siddhanta evolved and postulated in those works. That Vedanta Desika was first drawn towards Yatiraja because of his works is seen from the first sloka in his praise in this work (10). Desika's eulogy of the works in sloka 33 can be taken as typical of his great esteem and admiration. The reason is that only Ramanuja's works truly reflect (as in a mirror), Lakshmi-kaanta (Consort of Sri) as He really is, whereas in other systems He is seen distorted, if He is seen at all. Sloka 16 also postulates that the Tattva known as Hari can be seen whole and entire (akshatam) only in Yatiraja's siddhanta. A study of Ramanuja's works under a proper acharya will preserve our purity and prevent us from straying in to faulty systems of thought (16). All the greatness and glory that Desika achieved in his life are attributed to his association with the system promulgated by Yatiraja (73) and to the blessings showered on him by great acharyas immersed in Yatiraja's yaSas (renown) (71).

Yatiraja Saptati Several true devotees of the Lord with a high degree of acharya-bhakti have given expression to the sentiment that in the several works that go to make up the 4000 Divya Prabandham there is none to equal Ramanuja Nurrandadi sung in praise of Ramanuja, the great Sri Vaishnava acharya. In the same manner one can assert that out of the stotras of Vedanta Desika, Yatiraja Saptati, the stotra in praise of the same great Acharya, stands unrivalled. This is not saying anything derogatory to the other stotras, nahi nindaa-nyaya. Yatiraja Saptati breathes Desika's bhakti, often an infatuation, towards Ramanuja whom he takes a pleasure in referring to as Yatiraja, King among Sanyasins. According to Desika, sexual thoughts may beset Brahma, Siva and even Narayana, but never a votary of Yatisvara (45). Lord Varadaraja, the black cloud perched on the Elephant Hill (Kari-saila) is able to shower more than the desired benefits on His devotees only because of His having drunk deep from the Ocean of Nectar that is Yatiraja's Daya (62). Yatiraja is an incarnation of the Lord's five weapons (12), and/or of Vishvaksena, the commander-in-chief of the Lord's army in Vaikuntha (32), and/or of the Lord Himself (63). Curiously neither Amudanar in his Ramanuja Nurrandadi, nor Desika in Yatiraja Saptati refers to Ramanuja being Sesha avatara (incarnation of Adisesha) as popularly believed by all. One may read and re-read Yatiraja Saptati any number of times: he will not be able to make up his mind whether Desika's fascination is for Yatiraja, the Person, or for his works, or for the siddhanta evolved and postulated in those works. That Vedanta Desika was first drawn towards Yatiraja because of his works is seen from the first sloka in his praise in this work (10). Desika's eulogy of the works in sloka 33 can be taken as typical of his great esteem and admiration. The reason is that only Ramanuja's works truly reflect (as in a mirror), Lakshmi-kaanta (Consort of Sri) as He really is, whereas in other systems He is seen distorted, if He is seen at all. Sloka 16 also postulates that the Tattva known as Hari can be seen whole and entire (akshatam) only in Yatiraja's siddhanta. A study of Ramanuja's works under a proper acharya will preserve our purity and prevent us from straying in to faulty systems of thought (16). All the greatness and glory that Desika achieved in his life are attributed to his association with the system promulgated by Yatiraja (73) and to the blessings showered on him by great acharyas immersed in Yatiraja's yaSas (renown) (71).

Koyambedu Sri Vaikundavaasa Perumaal Koyambedu is situated at the north western side of Chennai. An ancient temple for Lord Vishnu is located in Koyambedu where the main deity is Sri Vaikundavaasa Perumaal and Goddess Sri Kanagavalli Thaayaar. This temple lies adjacent to Sri Kurungaaleeswarar temple and both forming twin temples in Koyambedu. It is also said that the names of this place in ancient days were as Kosai Nagar, Koyattipuram and Prayachithapuram. Kulothunga Chozha is said to have ruled in the 12th Century and hence it is said that the temple was constructed during his period. It is said that Lava and Kusa, sons of Sri Rama stayed with Sage Valmiki in his Ashram here, along with their mother Sita Devi. It is said that Sri Vaikundavaasa Perumaal here was worshipped by Sage Valmiki, Lava and Kusa. Usually, Vaikunda Perumaal temples will have the presiding deity in sitting posture. But here Perumaal is seen in standing posture along with Sri Devi and Bhu Devi. This temple is also famous for its shrine for Sri Rama and Sita Devi. Sri Rama and Sita are found just outside the sanctum unusually on normal clothing instead of being dressed like King and Queen. Sita Devi is seen on a regular Saree with her hair do (called Kodaali Kondai) as an ordinary woman. It is made to signify their posture when they spent 14 years in the forest. In another place, Sita Devi is also seen as a pregnant woman, as She gave birth to Lava and Kusa at Sage Valmiki’s Ashram, after She was exiled to forest. Goddess Sri Kanagavalli Thaayaar is present in a separate shrine on the outer praakaaram at the southwest side of the temple. Goddess is so beautiful, decorated with all Her ornaments. Sri Aandaal shrine is located at the northwest corner of the temple. There are 3 trees uniquely grown very close to each other. There is one Vilvam tree between 2 neem trees on its either sides. It is said that Vilvam signifies Lord Shiva and one of the Neem tree represents Sri Parvathi and another Neem tree signifies Her brother Lord Vishnu. It is believed that it is like the wedding posture of Lord Shiva where Lord Vishnu presides over their marriage by joining their hands together. A Vilvam and Neem tree inside a Vaishnavite temple is a very rare sight. There is a separate shrine for Sri Anjaneyar at the opposite side of the temple, where Sri Anjaneyar is seen facing west towards the temple. The theertham for this temple is ‘Lava Kusa Theertham’ which is believed to have been created by the two sons of Sri Rama. The same tank serves as Theertham for Sri Kurungaaleeswarar temple, which lies just adjacent to this temple. There are many beautiful sculptures all around the temple. Koyambedu, apart from CMBT has these great twin temples, to form a divine pilgrimage center.

Panja Krishna Sthalams 1. Thirukkannamangai 2. Thirukkannapuram 3. Kabisthalam 4.Thirukkoviloor and 5. Thirukkannankudi are collectively called as "Panja Krishna sthalam".

Panja Krishna Sthalams 1. Thirukkannamangai 2. Thirukkannapuram 3. Kabisthalam 4.Thirukkoviloor and 5. Thirukkannankudi are collectively called as "Panja Krishna sthalam".

Panja Krishna Sthalams 1. Thirukkannamangai 2. Thirukkannapuram 3. Kabisthalam 4.Thirukkoviloor and 5. Thirukkannankudi are collectively called as "Panja Krishna sthalam".

Thirukkandiyur - Sri Hara Saabha Vimocchana Perumal Temple, Trichy Temple Location : About the Temple: This is situated in Tanjoor, Tamil Nadu. 6 miles away from Tanjoor, 2 miles from Tiruvayyaaru. One bus facility available and no lodging facility. Sthala Puranam: The temple of this sthalam is 222 feet in length and 115 feet broad in the breadth. Lord Shiva, who is one of the popularly called "Mummoorthy" is given the Curse (Saapan, which is due to the bad activity when done on others) when he pinched the head of Lord Brahma and Brahma's head got attached (stuck or pasted) along Shivas hand. After this incident, he got the "Brahmagarthi Thosham", he lost all his wealth and finally, he begged for food and led his life. Since, he begged for food, he is also called as "Pikshandavar". Piksha means begging for some need. And finally he got the Saabba Vimochanam (getting out of the god's Curse (saabham)). This is the puranam that is told here in this sthalam. In Brahmanda puram, 8 songs are sung and well explained about this temple. Emperumaan, who is giving seva in Kidantha thirukkolam facing east direction in Utthamar Koil, he is giving seva in this sthalam in Nindra thirukkolam facing east direction. If anyone gets god's curse from some person, they have to tell the Vimochanam (ie) how to get out of it. But, since Brahma deva was not there, Lord shiva he himself felt for what he has done and since that is the Karma, what has been written for him, he left all the things and led his life as pikshandavar. The pabham was done by Lord Shiva and the person on who it was done is on Lord Brahma and the person who came to and gave dharshan at the end of the time of the pabham is Lord Vishnu. so, at the end of the Sabha vimochanam, are the three Murthygal, or otherwise called as "Mummoorthigal" was given the seva. Since all the three Murthis gave the Seva at the same time, this Shetram is called "Thirumurthy shetram". The victim who was included in the pabham is Lord Shiva. At the end of the Shabha Vimokshanam, the Victim on whom it is done and that is Lord Brahma, who wants them to get out of it is Lord vishnu, who is the Victim of truth. The moral of this after doing the crime to someone, it is not a wise thing to go to the court and get the punishment but we can give ourselves that and go along with that, as done by Lord Shiva. Inspite of being a God, eventhough he did the pabham, he did not get out of it, but he really felt for it and begged for food and for all of his needs. Based on this story only, there were separate Sannadhis for Sriman Narayanan and Brahma devan in Kadhambanoor, Uthamar Koil. Next to this temple is a temple for Lord shiva which is next and opposite to this temple. The temple is called as "Brahma Sirakandeeswarar Koil". Siram means head. Since, Brahma devan sabham was warned (Kandanam in Tamil) in this sthalam this sthalam is called "Kandiyoor". Even though, it might be the God who has done the crime, they have to get the pinishment for that. That is the main moral that is told to the world. This is the mian moral which has to be rooted inside every human when going through this sthalapuranam. Near Kandiyoor, there is a small place called "Kalyanapuram" where some special Utsavams are done for Kalyana Venkateswarar. The theertham which is found in front of this temple is called "Bhali Theertham" and theertham which is found in west is called "Kabhala Theertham". The Raja Gopuram is partitioned into 3 thalam. Both Sri Lakshmi Narasimmar and Chakkratalwar are given the seva in the same place. As infront and back. Since, Narasimmar is behind the wall, it is not possible to worship him. Only Chakratalwar can be worshipped. The vimaanam of this temple will be like the lotus flower. Sandhaana Gopalan and Navaneedha krishnan are also the Ursavars found in this temple. Kamalam means Lotus. Since, the Shetram is also called as Kamala shetram, the pushkaraniis Kamala Pushkarani, the utsavar is Kamalanathan, and the thaayar is Kamala valli, this temple is said to built along with Panja Kamala way. Panja means five. The Brahma devans sculpture is taken out and along with saraswathi devi, it is kept inside shivas temple and Lord shiva is kept where the Brahma's sculpture used to placed. Since, Lord Shiva got the Brahmagarthi dosham, Lord Brahma's sculpture was kept inside shiva's temple. Along the south side of this temple is a sannadhi for Sri Vedantha Desikar, but not utsavar is available. Moolavar: The Moolavar of this temple is Sri Hara Saabha Vimocchanapperumal. Moolavar in Nindra (Standing) position facing East directipn. Prathyaksham for Agathiya Munivar. Thayaar: Kamala valli Thaayar. Utsavar : Sri Kamalanathan. Sannadhis: Chakratalwar Lakshmi Narasimar Vedantha Desikar Mangalasasanam: Thirumangai Alwar - 1 Paasuram. Total - 1 Pushkarani: Kabaala Moksha Pushkarani. Padma Theertham. Kabaala Theertham. Kudamurutti Nadhi. Vimanam: Kamalakkruthi Vimaanam.

Thirivaiyaru Temple http://www.saintthyagarajar.com/

Thiruvazhunthoor - Sri Devaadi Raja Perumal Temple, Mayavaram Temple Location : About the Temple: This sthalam is a village which is situated in Tanjore district of Tamil Nadu. It lies in between Mayavaram junctiont and Kuttalam station on the main railway line between Chennai (Madras) to Tajore. This temple can also be reached by travelling around 7 Kms from Kuttalam and about 8 Kms from Mayavaram. This Divyadesam is also called with other names such as Azhundoor, Azhundhai, Therazhunthur. Sthala Puranam: Uparisaravasu was the king of Sethi Kingdom and was the student of Devaguru Bhragaspathi. He got a chariot which floated in the sky from Lord Indra. Once he settled a dispute between the rishi's and devas and favour it in the Deva's side. The rishi's got angry and cursed the king that his chariot would not fly in the sky. So as an effect to the curse, his chariot got stuck in this place and the king fell infront of the lord. Henceforth this place is called as Therazhunthur (Ther means Chariot). Lord Narayana sent Garudan and helped him to fly back. As Lord helped the person loved by deva's who was a human he was called Devaadirajan from then on. Moolavar Devaadirajan is of 10 feet tall having Lord Gauruda to his left and prahalatha along with Markanteya Maharishi to his right. He has Gadhayudham (his weapon) in his left hand. River Cauvery too is there kneeling at his lotus feet. Utsavar Aamaruviappan stands with a very beautiful calf along with his two wives. Cow and calf belong to the Deva group, buffulo's belong to Asura group and sheep's belong to Mankind. Lord Krishna thus saves all the living things. As Jeevatma becomes a tamed cow before Lord Krishna and he too behaves as a tamed cow infront of a pure heart, he is called as Aamaruviappa (ie) Aaa means cow (person who is as soft as a cow). Thus the Lord Aamaruviappa is said to inherit the qualities of Lord Krishna (ie) (he contains Lord Krishnas Amsam). There is a tale regarding Aamaruviappan's arrival at this place. Once Lord Brahma stole all the cows of Ayarpadi which were under Lord Krishna's custody and locked them at Theruzhunthur. Lord Krishna came to know this thro his Yoga maya and created a whole new heard of cows. Lord Brahma then asked Lord Krishna to forgive him. He asked Lord Krishna to stay permenantly at this place and bless all the people who seek his help. There's a beautiful unjal Mandapam (Unjal - Joola - Swing) in this temple. Inside the Rajagopuram, poet kamban and his wives images are beautifully carved. (Poet Kamban was born here only) there are also many beautiful images which are in a demolished state. Manavala Maamunigal has done Mangalasasanam to his place. Utsavar is brought for Thirumanjanam (ceremony of bathing the lord) in river cauvery many times each year. As an act of Unison, Lord Krishna (ie) Lord Aamaruviappan is dressed up as Lord Rama and brought in Ceremony near the Vedapuriswarar temple (Lord Shiva's temple). Moolavar has golden (helment) Kreedam, Sagasranama necklace, Dasavathara Udhara Malai, Golden anklet, godess Alarmel mangai in his heart diamond Thiruman (sacared symbol of Vaishnavities). Specials: 1. This Sthalam is the birth place of the Great Tamil Poet, Kambar who has created "Kamba Ramayanam". Moolavar: The Moolavar of this sthalam is Sri Devaadi Rajan. He is giving his seva in Nindra (Standing) Thirukkolam facing his thirumugham towards east direction. Prathyaksham for Dharma devadai, Uparisaravasu, River Cauvery, Garudan and Agastiyar. Thayaar: The Thayaar found in this sthalam is Sengamalavalli Thaayar. Utsavar: The Utsavar found in this sthalam is Aamaruviappan. Utsavams: Listed below are some of the Utsavams (Festivals) done in this Sthalam. Sri Ramar Utsavam and Vasantha Utsavam in Chithirai month. Brahma Utsavam in Vaikasi month. Sri Andal Utsavam in Aadi month. Sri Jayanthi Utsavam in Aavani month. Sri Desikar Utsavam in Puratasi month. Pavithra Utsavam in Iyppasi month. Utsavam for Thirumangai Alwar and Deepa Utsavam in Karthigai month. Pagal Patthu and Raa Patthu Utsavam Margazhi month. Thai Month - Garuda seva. Punar Poosam and Magam Utsavam Maasi month. Sri Sengamalavalli Thaayar Utsavam in Panguni month. Sannadhis: Perumal Sannadhi In this Sannadhi only, the Perumal of the sthalam, Sri Devaadi Rajan is found giving his seva to his bhaktas. Thaayar Sannadhi In this Sannadhi, the Thaayar, Sri Sengamalavalli is found giving her seva to his bhaktas. Onevery Fridays, the thaayar is giving her seva as "Vaibava Lakshmi". Sri Vasudevar Sannadhi This sannadhi is found on the left side of the Moolavar Sannadhi. In this Sannadhi, Sri Vasudevar is found. Sri Narasimhar Sannadhi This sannadhi is found in between Perumal Sannadhi and Sri Vasudevar Sannadhi. In this Sannadhi, Sri Narasimhar is giving his seva for his bhaktas who destroys the evil things and helps his bhaktas to get rid of them. Sri Ramar Sannadhi This sannadhi is found on the south direction of the Perumal sannadhi. In this Sannadhi, Sri Ramar (both moolavar and utsavar) are found in Nindra koilam facing east direction. Beside him, Seetha Piratti, Lakshmanan and Hanumar are also found. Sri Vishwaksenar Sannadhi Sri Vishwaksenar is otherwise called as "Senai Mudaliar" (the chief of the army of the Perumal). He is found in this sannadhi which is found in front of Sri Vasudevar Sannadhi. Sri Desikar Sannadhi Next to Sri Vishwaksenar Sannadhi, this Sannadhi is found. Sri Alwars Sannadhi All the Alwars are found on the Outer Pragharam in front of Thaayar Sannadhi. Sri Andal Sannadhi Sri Andal Sannadhi si found on the Outer Pragharam where both Moolavar and Utsava Vigraham (Idol) are found. Thiruvadi Pooram and Margazhi - Koodara Valli are the special occasions for Sri Andal. Sri Kambar Sannadhi As soon as we enter the temple, Sri Kambar sannadhi is found on the left side where Kambar and his wife are worshipping the Perumal is standing position. Sri Hanuman Sannadhi Opposite to the Kodi maram, Hanuman is found in Nindra kolam facing his Thirumugam on the north direction. Mangalasasanam: Thirumangaialwar - 45 Paasurams Total - 45 Paasurams. Pushkarani: Dharsana Pushkarani. River Cauvery. Vimanam: Garuda Vimaanam.

Thirukkudanthai - Sri Saarangapani Perumal Temple, Kumbakonam Temple Location : About the Temple: This temple lies in the Tanjore district of Tamil Nadu. It's about 1 1/2 miles away from Kumbakkonam railway station. Which is on the chennai - Thanjore main line. Bus facility and staying facilities are ample. Sthala Puranam: When it was time for the destroyal of this world a huge pralaya came up. In order to save the vedha's Amirtham and tools necessary to create lives on earth, lord Bhrama collected all these things and put them in a mud pot and kept the pot safety on the top of the Mountain Meru. Pralaya kalam (ie) the period of non stop heavy rain came and the pot of bhrama was washed away by the flood. In due course moving in the south direction it came to halt at a particular place. Then for the wish of all devar's (ie) heavenly people Lord Shiva broke the pot with an arrow. Immediately Amudham (ie) the liquit given eternity flowed from the pot and formed two tanks. One is known as Maha maga kulam and the othr Potramarai kulam. The remains of the pot and Amudham joined together to form "Lord Kumbeswarar". In the name of the broken pot (ie) Kumbam that place was clled Kumbakkonam or simply Kudanthai. Lord Narayana's Marriage: Once there was a dispute between the rishis as to whom to submit the "Avirbagam" (ie) to whom they should give more importance among the trinity "Sivan, Bhrama and Vishnu". As they couldn't resolve the matter they sent "Brighu Maharishi" to test the Trinities and finally to select the best member. So, Brighu Maharishi went to Siva logam (ie) the place of Shiva and Bhramalogam (ie) place of Bhrama and was dishonoured by them. So angrily he went at last to Vishuloga (ie) the the place of Maha Vishnu. There too he wasn't honoured properly. So he got very angry and kicked Maha Vishnu's heart where godess Mahalakshmi lives. But in turn Mahavishnu took the feet which kicked him and said "Oh! rishi you have kicked me, but I do not bother about that but your feet may ache due to this so let me soothe it." Saying so he tactfully took away the third eye of Brighu Maharishi which was conceled under his toe. Due to this Brighu Maharishi regained his temper and also lost his eye of Pride. As soon as he lost his pride he became very humble and pleaded Mahavishnu to forgive him. From this the Lord god has showed us that unless we lose our pride and become humble. What ever position we may hold, that would never fetch god towards us. Meanwhile, as Bhrigu Maharishi gave a kick where she lived, Mahalakshmi gave a kick where she lived, Mahalakshmi got annoyed and left the scene. She came to the earth and started to live at Kollapuram. Without Mahalakshmi the godess of Money Lord Narayana was worried a lot and came to earth in search of his beloved wife. But as he couldn't find he, he transformed himself into Lord Srinivasa and married godess Padmavathi. As Mahalakshmi left him he was not having enough money for marriage so he borrowed some money from Lord Khubera. Once again he was left alone for Padmavathidevi had a dispute with Lord Srinivasa and left Thirupati. By now, Mahalakshmi who was staying at Kollapuri came to know the news of Lord Srinivasa's marriage from Naradha. She became very angry and started to search Lord Srinivasa who had fled to Abyss (ie) paathala loga in Kumbakkonam, to escape from Mahalakshmi's angry. Godess Mahalakshmi searched Lord Srinivasa every where but her effort gave her no fruits. So she became a small child and crawled as BalaKomalavalli in the Potramarai Kulam. Brighu Maharishi who kicked Mahalakshmi felt very much for his action and hence took rebirth as Hema Maharishi. He saw Balukomalavalli and started to bring her up as his own daughter. When it was time for Komalavalli's marriage, Hema Maharishi performed a very hard penance and pleaded Mahavishnu to accept Mahalakshmi. Lord Mahavishnu granted his wish. On a Mahashankaranthi day Lord Mahavishnu emerged out from Vaideha Vimanam contained in the pranava vimana of Sri Rangam and came in a huge chariot and married Komalavalli Thaayar. As the Thayaar Komalavalli was angry with Lord Srinivasa who has a standing posture to soothe her anger Lord Mahavishnu now adapted the sleeping posture of Ranganatha of Sri Rangam and became saarangapani in Kumbakkonam. Actually Shargam is the name of the bow of Sri Rama, one of the ten Avathar's of Sri Mahavishnu. Sri Rama is very famous for his one man - one wife format of life. So on order to give assurence of Security for his wife komalavalli Lord Mahavishnu has adapted the shargam in the name of Sri Ramam and the posture of Ranganatha so as to be called as "Saarangapani". There is a "Paadhala Srinivasar" in this temple which remainds as the above tale. Godess Mahalakshmi repented for her mistake and from then onwards she took a vow that she would never leave her dear husband. Hence even today she never leaves out of her chamber. So only she is called as "Padhi Thanda Patni". This place is treated incoherent with Thirupati, SriRangam, Kaatu Mannar Kovil, Alwar Thirunagari, Thruvellarai, Thiruvekka, Thiru Kandiyur, ThiruKarambanoor, Thiruputkuzhi and Thirupullamboothamkudi. This place is treatd as the place which explains the meaning of Paramathma Thathuvam. The following three incidents: The magical pot of Bhrama - Lord shiva who broke the neck of the pot - Lord Ranganatha who as Aaraamudhan also named Saarangapani's marriage with Komalavalli represents the power of the trinity Bhrama, Vishnu and Sivan at a single place like the I which happend at Karambanoor and Kandiyur. Even then, this place is called as Bhaskara Shetram only. The combination of some hamsam's (ie) parts of Lord Shivan and Lord Vishnu is named as Lord Bhaskara. He has two heads and four hands. Two hands are used by him to pray Lord Shiva whereas the other two hands contain the lotus which represents Godess Mahalakshmi. Her body is of red colour, the colour of Lord Shivan and his ornaments are all of blue colour replresenting Mahavishnu. As the powers of lord Shiva and Vishnu has combined here this place is called as Bhaskara shethram. This place paves a way to the unison of Shaiveties and Vaishnaveties. Naadamunigal and Divya Prabantham: During 9th, A.D, divya prabatham was not compiled. It was scattered here and there. On that time in Kaatumannar kovil also called Veera Narayanapuram near Chidambaram there lived a man called Naadhamunigal. He worked in the temple and one day he came to hear II paasurams which had "Aara Amudhey" as its beggning. The verse was so pure, gentle and devotional that Naadamunigal was completely take aback by it. He asked the two men about the verse and enquired them regarding the last line which hinted that these II paasurams or verses were among the other 1000 verses. But the men who sand said they were Unaware about the matter. Somehow Naadamunigal wanted to find the rest of 1000 Paasurams. But he couldnt get any clues from the men and so he was very much worried. Suddenly he remembered the first line which began with the word "Aara Amudhe" so quickly he went to the Saarangapani temple in Kudanthai and started to pray hardly. Immedietely a flash ran in his mind the last line of the II Paasurams said that it was written by Sadagopan of Thirukurukur (ie, "Kurukur Sadagopan Kuralin Maliya sonna OOrayirathul"). He thanked the god to remaind him and headed straightly to Thirukkurukur. There he came to know about the history of Nammalwar and his excellent diciple "Madhurakavi alwar" who treated Nammalwar as his god. Then he met Pharangusasadhasar who came in the way Madhurakavialwar who gave him II Paasurams (Starting with Kanninum Siruthambu...) sung by his guru. The verse was written by Madhurakavialwar in praise of his beloved guru Nammalwar. Naadhamunigal was very happy and he went to the temple in Alwar Thirunagari (Thirukurukur) and sat in front of the Tamarind tree under which Nammalwar was sitting in his time. He started to chant the II Paasurams of Madhurakavialwar without stopping for 12,000 times. Nammalwar appeared before Naadhamunigal and started to teach him all the 4000 paasurams and with a written copy of Dhivya prabantham. Naadhamunigal returned to Kaatu Mannar kovil Secessfully. Srimadh Naadhamunigal then divided the prabantha paasurams into 4 group each containing almost 1000 paasurams. Henceforth Aaraamudha perumal of this Thirukkudanthai - Naatha munigal from Kaatu mannar kovil Nammalwar of Alwar Thirunagari all worked together to the rebirth of prabantham. Also the way in which Aaramudhan came to this place, bears a relation to Thirupathi and Sri Rangam. This temple Karbagraham (or) Moolavar sannathi has two entries one named Uthrayana vaasal and the other Dakshinayana Vaasal, both the terms deputing the Sun's orbit. Hence this place is also treated incoherence with Thiruvellarai. As Aaraamudhans appearence has a relation to the myths of the trinity Bhrama, vishnu Sivan this place can be treated inaccordance to Kadhambanoor and Kandiyur. Once upon a time Therumazhisai Alwar came to have a dharsan of Aaraamudha perumal. He was very much impressed by his beauty and wanted to have a chat with him. So he prayed the Lord and after some times, the Lord Wanted to answer his prayer and hence he lifted his head from the sleeping posture and started to get up. But, Alwar didnt wanted to disturb his sleep and hence he requested perumal not to get up and to remain in the same posture so as to bless each devotee visiting him and to treat each one of them as Thirumazhisaialwar. The post of Aara Amudhan is called as Uthra Sayanam and he is thus called as Uthanasai. As the Lord god accepted his devotees wish as he did in Kanchipuram, this place is coherent to Thiruvekka of Kanchipuram. Once there lived a man named Narayaswamy in Thirukudanthai. He was very rich but had no children. So at one stage he devoted all his money and wealth to the Aara Amudhan's temple. When his neghbours asked him to adopt a son to render rites and rituals after his death, Narayanaswamy said them that, he did not cared that and also said them that after his death, Lord Aaraamudhan would come in person to perform his rites. So happened after his death, a young man came from nowhere and performed his last rites. Till now on certain day of the year, all the things necessary for doing rites and rituals are kept in the Aaraamudhans sannadhi and the temple is closed, so that Aaraamudha perumal would performing the rituals for Narayanaswamy's death. This coherates to the incident of Sri Rama performing the rites of the dead Jadayu at Thiruputkuzhi and Thirupullam boothamkudi where he took rest after finishing the rites. At a distance of 3 miles south from this place there is Nadnipura Vinnagara divya desa temple, then to the east are Thirunageswaram, Uppliappan kovil then at 6 miles south there is Naachiyar Kovil in Thirunarayur from there at 3 miles distance there is Thirucherai and after that is Thiruvellainkudi. So totally there are six divya desams to be visited. Moolavar: The Moolavar of this temple is Sri Saarangapani. Aara Amudhan, Abayaryaapthamiruthan and Utthanasayi are the other names of Moolavar. Prathyaksham for Hema Maharishi. Moolavar is in Udhyoga sayana posture (ie) he appears as though is getting up from sleeping position. Thayaar: Komalavalli. Also called as "Padi Thanda Pathini" ie thayaar would never (leave out) or leave away from her chamber. She has her own seperate sannadhi in this temple. Mangalasasanam: Sri Aandal - 1 Paasuram. Periyalwar - 3 Paasurams. Thirumizhisai Alwar - 7 Paasurams. Boothatalwar - 2 Paasurams. Peiyalwar - 2 Paasurams. Nammalwar - 11 Paasurams. Thirumangai - 25 Paasurams. Total - 51 Paasurams. Pushkarani: Hema Pushkarani (Potramarai Kulam). Cauvery Nadhi. Arasalaaru. Vimanam: Vaidega Vimaanam.

its not just 108, its 210. THeir names are in following link : http://www.nandhi.com/210siddhars.htm Om Namo SriLakshmi Narasimha Parabrahmanae namaha

Garuda Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed. Om Shanti! Shanti! Shanti! I will preach the Brahman – science. Brahman taught it to Narada, Narada to Brhatsena, Brhatsena to Indra, Indra to Bharadvaja, Bharadvaja to his puils who desired to preserve their life. (He taught them the science) which achieves this, which achieves good, removes poison, destroys poison, overcomes poison and annihilates poison: “Struck is the poison, annihilated is the poison, destroyed is the poison; it is struck by Intra’s thunder-bolt, Svaha! May it originate from snakes, from vipers, from scorpions, from cankers, from salamanders, from amphibious animals or from rats”. “May you be Anantaka’s messenger, or be Anantaka himself! May you be Vasuki’s messenger, or be Vasuki himself! May you be Taksaka’s messenger, or be Taksaka himself! May you be Karkotaka’s messenger, or be Karkotaka himself! May you be Samkhapulika’s messenger, or be Samkhapulika himself! May you be Padmaka’s messenger, or be Padmaka himself! May you be Maha Padmaka’s messenger, or be Maha Padmaka himself! May you be Elapatraka’s messenger, or be Elapatraka himself! May you be Mahailapatraka’s messenger, or be Mahailapatraka himself! May you be Kalika’s messenger, or be Kalika himself! May you be Kulika’s messenger, or be Kulika himself! May you be Kambalasvatara’s messenger, or be Kambalasvatara himself!” For twelve years snakes do not bite him who hears this great science on the new moon night. The snakes do not bite him as long as he lives who, having recited this great science on the new moon night, wears it (as an amulet). He who teaches it to eight Brahmanas he releases (from the effects of snake bite) by merely touching with grass, with a piece of wood, with ashes. One who teaches it to a hundred Brahmanas, he releases by a mere glance. One who teaches it to a thousand Brahmanas, he releases by the mere thought – he releases it by the mere thought. Thus spake the exalted Brahman – the exalted Brahman. This is the essence of the Garuda Upanishad. Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed. Om Shanti! Shanti! Shanti! Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Garuda Upanishad, as contained in the Atharva-Veda.

Garuda Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed. Om Shanti! Shanti! Shanti! I will preach the Brahman – science. Brahman taught it to Narada, Narada to Brhatsena, Brhatsena to Indra, Indra to Bharadvaja, Bharadvaja to his puils who desired to preserve their life. (He taught them the science) which achieves this, which achieves good, removes poison, destroys poison, overcomes poison and annihilates poison: “Struck is the poison, annihilated is the poison, destroyed is the poison; it is struck by Intra’s thunder-bolt, Svaha! May it originate from snakes, from vipers, from scorpions, from cankers, from salamanders, from amphibious animals or from rats”. “May you be Anantaka’s messenger, or be Anantaka himself! May you be Vasuki’s messenger, or be Vasuki himself! May you be Taksaka’s messenger, or be Taksaka himself! May you be Karkotaka’s messenger, or be Karkotaka himself! May you be Samkhapulika’s messenger, or be Samkhapulika himself! May you be Padmaka’s messenger, or be Padmaka himself! May you be Maha Padmaka’s messenger, or be Maha Padmaka himself! May you be Elapatraka’s messenger, or be Elapatraka himself! May you be Mahailapatraka’s messenger, or be Mahailapatraka himself! May you be Kalika’s messenger, or be Kalika himself! May you be Kulika’s messenger, or be Kulika himself! May you be Kambalasvatara’s messenger, or be Kambalasvatara himself!” For twelve years snakes do not bite him who hears this great science on the new moon night. The snakes do not bite him as long as he lives who, having recited this great science on the new moon night, wears it (as an amulet). He who teaches it to eight Brahmanas he releases (from the effects of snake bite) by merely touching with grass, with a piece of wood, with ashes. One who teaches it to a hundred Brahmanas, he releases by a mere glance. One who teaches it to a thousand Brahmanas, he releases by the mere thought – he releases it by the mere thought. Thus spake the exalted Brahman – the exalted Brahman. This is the essence of the Garuda Upanishad. Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed. Om Shanti! Shanti! Shanti! Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Garuda Upanishad, as contained in the Atharva-Veda.

Garuda Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed. Om Shanti! Shanti! Shanti! I will preach the Brahman – science. Brahman taught it to Narada, Narada to Brhatsena, Brhatsena to Indra, Indra to Bharadvaja, Bharadvaja to his puils who desired to preserve their life. (He taught them the science) which achieves this, which achieves good, removes poison, destroys poison, overcomes poison and annihilates poison: “Struck is the poison, annihilated is the poison, destroyed is the poison; it is struck by Intra’s thunder-bolt, Svaha! May it originate from snakes, from vipers, from scorpions, from cankers, from salamanders, from amphibious animals or from rats”. “May you be Anantaka’s messenger, or be Anantaka himself! May you be Vasuki’s messenger, or be Vasuki himself! May you be Taksaka’s messenger, or be Taksaka himself! May you be Karkotaka’s messenger, or be Karkotaka himself! May you be Samkhapulika’s messenger, or be Samkhapulika himself! May you be Padmaka’s messenger, or be Padmaka himself! May you be Maha Padmaka’s messenger, or be Maha Padmaka himself! May you be Elapatraka’s messenger, or be Elapatraka himself! May you be Mahailapatraka’s messenger, or be Mahailapatraka himself! May you be Kalika’s messenger, or be Kalika himself! May you be Kulika’s messenger, or be Kulika himself! May you be Kambalasvatara’s messenger, or be Kambalasvatara himself!” For twelve years snakes do not bite him who hears this great science on the new moon night. The snakes do not bite him as long as he lives who, having recited this great science on the new moon night, wears it (as an amulet). He who teaches it to eight Brahmanas he releases (from the effects of snake bite) by merely touching with grass, with a piece of wood, with ashes. One who teaches it to a hundred Brahmanas, he releases by a mere glance. One who teaches it to a thousand Brahmanas, he releases by the mere thought – he releases it by the mere thought. Thus spake the exalted Brahman – the exalted Brahman. This is the essence of the Garuda Upanishad. Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed. Om Shanti! Shanti! Shanti! Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Garuda Upanishad, as contained in the Atharva-Veda.

All 108 Divya Desa Perumal in one Temple In Thiru Narayoor divyadesam (also popularly called as Naachiyar koil), all the 108 Divya Desa Perumal vigrahams are found. So by visiting this temple, you can see all the Perumal of all the 108 Divyadesams.

All 108 Divya Desa Perumal in one Temple In Thiru Narayoor divyadesam (also popularly called as Naachiyar koil), all the 108 Divya Desa Perumal vigrahams are found. So by visiting this temple, you can see all the Perumal of all the 108 Divyadesams.

All 108 Divya Desa Perumal in one Temple In Thiru Narayoor divyadesam (also popularly called as Naachiyar koil), all the 108 Divya Desa Perumal vigrahams are found. So by visiting this temple, you can see all the Perumal of all the 108 Divyadesams.

Lord Dhanvantri Lord Dhanvantri is the discoverer of Ayurveda, and is considered the physician of the gods. According to Hindu mythology, Lord Dhanvantri appeared while the primeval ocean was being churned. He brought with him the knowledge of long life, health, and medicine. When the primeval ocean was being churned for the Nectar of Immortality, 14 gems were produced, and Lord Dhanvantari is considered one amongst them. He is amsa of Sri Surya Narayana. Lord Dhanvantari destroys negativity and blesses his devotees with good health. He is also known by the name Sudhapani, since he appeared with the pot of Nectar in his hands. The day of his appearance is celebrated on the thirteenth day or 'trayodasi' when the moon is in its waxing phase. This day is celebrated every year, a few days before Diwali/Deepavali (the festival of lights).

Lord Dhanvantri Lord Dhanvantri is the discoverer of Ayurveda, and is considered the physician of the gods. According to Hindu mythology, Lord Dhanvantri appeared while the primeval ocean was being churned. He brought with him the knowledge of long life, health, and medicine. When the primeval ocean was being churned for the Nectar of Immortality, 14 gems were produced, and Lord Dhanvantari is considered one amongst them. He is amsa of Sri Surya Narayana. Lord Dhanvantari destroys negativity and blesses his devotees with good health. He is also known by the name Sudhapani, since he appeared with the pot of Nectar in his hands. The day of his appearance is celebrated on the thirteenth day or 'trayodasi' when the moon is in its waxing phase. This day is celebrated every year, a few days before Diwali/Deepavali (the festival of lights).

Lord Dhanvantri Lord Dhanvantri is the discoverer of Ayurveda, and is considered the physician of the gods (like the Ashwini Kumaras). According to Hindu mythology, Lord Dhanvantri appeared while the primeval ocean was being churned. He brought with him the knowledge of long life, health, and medicine. When the primeval ocean was being churned for the Nectar of Immortality, 14 gems were produced, and Lord Dhanvantari is considered one amongst them. Lord Dhanvantari destroys negativity and blesses his devotees with good health. He is also known by the name Sudhapani, since he appeared with the pot of Nectar in his hands. The day of his appearance is celebrated on the thirteenth day or 'trayodasi' when the moon is in its waxing phase. This day is celebrated every year, a few days before Diwali/Deepavali (the festival of lights).

thanks for giving lakshmi ashtothram