Guest guest Report post Posted January 14, 2002 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ================================================================ SRI RANGA SRI VOL 03/ ISSUE 13 dated 14th January 2002 =============================================================== EDITORIAL: TODAY, 14th January 2002, we enter the “UttaraaYaNa PuNya kaalam” “Pongum MangaLam engum Thanguga!” HAPPY MAKARA SANKARANTHI TO ALL BHAGAVATAS!. YESTERDAY, on 13th January 2002, the holy BhOgi day, we celebrated the Wedding of ANDAL with the Lord. MAY THE NAACHIYAAR SAMETHA PERUMAAL BLESS US ALL! This 13th January 2002 was also the day of HANUMAT JAYANTHI. We invite your kind attention to Sri Ranga Sri Message # 19 dated 26th December 2000 – “SPECIAL ISSUE ON HANUMT JAYANTHI – A HOMAGE TO HANUMAN” ------ IN THIS ISSUE: 1. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 8: TIRUVOIMOZHI PAASURANGAL – (2) Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated jointly by “Swami Desika Darsana Satsangam”, “Sri Ramanuja Mission” and the Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. This also marked the 5th Anniversary of “Swami Desika Darsana Satsangam” and the 1st Anniversary of “Sri Ranga Sri” Electronic journal. 2. “DASAAVATAARA STOTRAM OF SWAMI DESIKA- PARASURAMA AVATARAM (RAMA WITH THE AXE) Anbil Ramaswamy 3. SRI RANGA VIJAYAM – PART 29 – “THE 1st ENCLOSURE” >From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, " Nrisimhapriya" (translation in English: Anbil Ramaswamy) WITH THIS POSTING, WE CONCLUDE THIS SERIES. 4. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS GRADE 2 LESSON 16: BLESSINGS” (Written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) WITH THIS POSTING, WE CONCLUDE THIS SERIES. ================================================================= A STANDING REQUEST The issues have been archived for public view at- IF you are satisfied with the quality and contents of “Sri Ranga Sri”: Tell your friends to join by sending an email to "-Subscribe (AT) (DOT) com" IF not: Tell us, as to how we may improve. Dasoham Anbil Ramaswamy, Editor & Publisher “Sri Ranga Sri” ======================================================================== 1. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 8: TIRUVOIMOZHI PAASURANGAL – (2) Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated jointly by “Swami Desika Darsana Satsangam”, “Sri Ramanuja Mission” and the Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001 ------ In this part 8, We continue to enjoy a few more of the Tiruvoimozhi PaasurangaL: (iii) ulagam uNDa peru vaayaa! Ulappil keerthi ammaanE! nilavum suDar soozh oLi moorthi! neDiyaai! adiyEn aar uyirE! thiladham ulagukkaai ninra TiruvEnkaTathu em perumaanE! Kula thol aDiyEn una Paadam kooDum aaru kooraayE 6.10.1 MEANING: “ Oh! Lord of TiruvEnkaTam, which is verily the crowning auspicious mark on the forehead of the world (tilakam)! You have such a huge appetite that you literally gobbled up with your huge mouth and held in safekeeping the entire universe! Your glory is without limit! You shine in pure Suddha Satvam both within and without! Not only now but also for generations have I been your slave. Remember this and instruct me the way to attain your feet” COMMENTS: Peru Vaayaa: The Azhwar seems to ask the Lord - - “Is my eagerness to reach you any less than the size of the world you swallowed? - You saved the world at the time of the deluge. Can you not save me now from the deluge of Samsaara in which I am drowning? - You saved the world when nobody sought your help. Here I am crying hoarse for your attention. Can you not show mercy on me? - You enlarged your appetite for the universe, Have you enlarged also your indifference to those who surrender at your feet? - Did I ask you to save my body (Sareera RakshaNam)? Did I not ask only for “SOS” (saving my Soul (Aatma RakshaNam)? Why this indifference? Ulappil Keerthi ammaanE: “Your glory is limitless. How? Those who have surrendered to you can live even in the midst of their enemies without fear because of your care. Did not the serpent live safely as an ornament to GaruDa, because you had granted protection to it? I am sure such a one can save me too!” neDiyaai: refers to the Svaroopa roopa guNa etc of the Lord as the Lord. Kulathol aDiyEn: refers to the svaroopam of the Azhwar as His eternal slave. Aaaru: “Aarudhal” in Tamizh. The reference is to the reassurance promised by the Lord “Maa Suchah” in Charama Slokam. (iv) ‘agalakillEn iraiyum’ - enru alarmEl mangai urai maarbhaa! nigaril pugahaai! Ulagam moonru uDaiyaai! ennai aalwaanE! nigaril amarar muni gaNangaL virumbhum TiruvEnkaTathaanE! pugal onrum illaa aDiyEn unn aDik keezh amarndhu pugunthEnE! 6.10.10 MEANING: “Oh! Lord of TiruvEnkaTam! Your fame in protecting your devotees is nonpareil. Your suzerainty over the three worlds is equally well known. You are my Lord. It is also known that Celestials and Sages come in droves yearning to have your Darsanam. The fact that the ever compassionate Thayar Mahaalakshmi always rests on your chest saying that she will never ever leave Her seat in your heart but will stay put there, This is so reassuring to me that I have taken the liberty to surrender at your feet as my ONLY refuge. I have no other go. O! Lord of TiruvEnkaTam! Only you have to save me." COMMENTS: In the previous decad, the Azhwar invoked the Lord and therefore, it is considered the essence of Tirumantram. In this decad, he invokes the PiraaTTi who is always and without interruption residing in the heart of Bhagavaan to exercise her Purushaakaara and surrenders. This is, therefore, considered to be the essence of Dvaya Mantra. Let us see how this Paasuram reflects the Dvaya Mantra: Alarmel Mangai: Sri Agalakillen: The intervening 'Math' >From Nigaril Pugazhaai to Tiruvenkadathaane: Narayana Unn Adik Keezh: Charanou Pugunthu: Saranam Amarndhu: Prapadhye. (Acharyas used to explain this as alluding to the 2nd line of Dvayam - “SrimatE NarayaNaaya namah”) Agalakillen: cf. Dhyaana Sloka of Dvaya Mantra "Srikaanthyaa Aalingitham". She never released the Lord from the grip of her embrace. VENKATADRI SWAMI of Arasaanipaalai in his Lakshmi Sahasram humorously remarks how even when the Lord appeared as Vaamana Brahmachari before Mahaabali, the PiraaTTi was still adorning the Lord's chest. He says that the Lord covered her up with His deer skin upper-cloth. Why? If the Lord had not done so, PiraaTTi's KaTaaksham would have fallen directly on Mahaabali, thus defeating the very purpose of the Lord in His attempt to dispossess Mahaabali! It is this “Purushaakaaram” that saved the ‘raven’. It is the absence of “Purushaakaaram” that led to the downfall of ‘Ravana’. The word “AgalakillEn” suggests that PiraaTTi is inseparable from the Lord both in “Upaaya dasa” (means) and “Praapti dasa” (goal) The word “PugundEn” is in Past tense. Panneer aayirap paDi explains that as the Azhwar had already taken refuge at the Lord’s feet, there was no occasion for him either to do anything else or to go anywhere else and was destined to stay put there doing eternal kainkaryam. You will remember that the Azhwar started Tiruvoimozhi with the words “Tuyar aru SuDar aDi”-(the feet that dispel misery). It is worthy of note that in this Paasuram, he completes his surrender referring to the same feet as “aDik keezh”. Both the expressions at the alpha and omega of Tiruvoimozhi viz. “SuDar aDi” and “aDik keezh” blast the concept of the “niraakaara, niravayava Brahmam” espoused by Advaitins. Another interesting point to note in this verse is to remind how the Lord of TiruvEnkaTam shows his feet with his right palm as the refuge and how His pose of protective embrace indicated by his left hand is so reassuring. When BHATTAR was about to initiate Azhagiya Manavaala Araiyar into Dvaya Mantram, he asked all the assembled Sishyas to move out. NANJEEYAR also went out with a heavy heart that even he had been asked to clear out. But, BHATTAR endearingly inquired the whereabouts of Nanjeeyar, called him back and asked him to witness the initiation. NAMPILLAI says that Nanjeeyar used to mention this incident with pride in his KaalakshEpam sessions. (v) kooraai neeraai nilanaagik koDuvall asurar kulamellaam seeraa eriyum Tiru nEmi valavaa! deivak kOmaanE! sEraar sunai thaamarai sen thee malarum TiruvEnkaTathaanE! aaraa anbil aDiyEn unn aDi sEr vaNNam aruLaayE 6.10.2 MEANING: “ Oh! Lord of TiruvEnkaTam, where the red lotus flowers blossom in the muddy ponds and look like the red flames arising therefrom! You are the Lord of Nityasuris. You hold on your right hand the sharp pointed disc, which emitted an infernal fire to incinerate the evil Asuras and reduced them to cinders. It shines brilliantly in having accomplished this. You know my insatiable love (aaraa anbil) towards you. Please show me the way to reach your feet” COMMENT: Assuming that the Lord might turn him away because of his sins, the Azhwar asks the Lord: “Is your fiery disc that destroyed the wicked Asuras not capable of destroying the obstacles to my reaching You and enjoying the grand sight of seeing you holding such a disc?” Here seems to be an indirect allusion to the Sudrasana Dhyaana Slokam: “Sudarsana! Mahaajvaala! kOTi soorya sama prabha! agjnaana thimira anthasya mE dEva! vishNOr maargam pradarsaya” Meaning: “Oh! Brilliantly shining Sudarsana! Your brilliance is equal to a thousand Suns appearing at the same time. I am blind with ignorance. Please throw light on the path to the Kingdom of Lord VishNu” sEraar sunai thaamarai senthee malarum: Nampillai commented “eNNaiyaalE eriyum viLakku ozhiya, neeraalE eriyum viLakku kanDu anubhavikka kaaNum iver aasaip paDukirathu” Meaning: “The Azhwar appeared to enjoy seeing the wonder of lights burning with water, while normally they can burn only with oil” The word “Anbil” answers a little known fact about this well-known Azhwar! We all know that Nammazhwar did his SaraNaagathi at the feet of TiruvEnkaTamudayaan. (Vide “agalakillEn” paasuram cited above. WHERE IN THE WORLD that the Azhwar finally got what he has been yearning for all along pleading soulfully to the different deities in the different Divya Desams? The very last work of Nammaazhwar is Tiruvoimozhi. The very last Divyadesam he had sung in this (his swan-song, as it were)- is on this Anbil-Appak KuDathaan (traditionally referred to as the twin Divya Desams that lie on either banks of KolliDam with the name of Sundararajan (Vadivazhagiya Nambi) in Anbil and Appak KuDathaan in TiruppEr-nagar). (Vide Tiruvoimozhi 10.8.1 to 11). This is the Divya Desam where the Lord who had devoured the seven clouds, seven seas and seven mountains filled completely Azhwar’s Nenju (Nenju Niraiya Pugunthaan) and the Azhwar devoured the "Aaraa Vayitraanai Adanga PiDithEnE" (10.8.2). A case of divine cannibalism as A.K. Ramanujan would put it! This is the Divya Desam where the Azhwar puts the Lord in a spot and demands an explanation as to why He, who was indifferent to him so far, thought it fit HERE (in TiruppEr-nagar) and NOW (at long last) to fill his Nenju. “inru ennaip poruL aakkith thannai ennuL vaithaan Anru ennai puram pOgap puNarthathu en seivaan? Kunrannath thigazh maaDangaL soozh TiruppEraan Onru enakku aruL seyya uNarthal utrEnE” It is to be noted that it was only while mentioning this Divya Desam, the Azhwar puts this inconvenient question to the Lord asking – ” How come you have found me worthy of being taken to your Kingdom only now and why were you indifferent all these days? I need an answer right now” (10.8.9) When someone asked BhaTTar what did the Lord reply to this, the Lord could not give a convincing reply and had to hang His head, making a circular mark on the ground!” (Vide EeDu) In His eagerness to take the Azhwar to Paramapadam, The Lord almost sought his excuse by asking what else Azhwar wanted. To this, the Azhwar finally seems to have demanded that indeed, he had got what he wanted HERE, but that he wanted this Kainkarya Sri to continue in Paramapadam also. "Utren Ugandhu Pani Seithu Una Paadam Petraen; Eedhe Innum Venduvadhey Endhaai" (10.8.10) Whatever comes after this decad 10.8 is in the nature of description of Chetana - Achetanas (10.9.1); The higher worlds (10.9.2); Adivaahikas (10.9.3); The Celestials (10.9.4); Varuna Indra and others (10.9.5); Veda strees (10.9,6); Maruthganas and Vasus (10.9.7); Nityasuris (10.9.8,9); Reception by the Lord (10.9.10) and Phalasruti (10.9.11) The entire decad 10.10 is the Epilogue (Nigamanam) of Tiruvoimozhi. Thus, the decad dealing with TiruppEr-nagar is the Charama (last) decad on Divya Desams and no other Divya Desam came to be sung after this. Thus, the Azhwar really ascended to Paramapadam only at this ANBIL- TIRUPPERNAGAR Divya Desam - the culmination and consummation of all his psalms hailed as Vedam in Tamil and the Azhwar himself known as "Vedam Tamizh Seitha Maaran". As stated earlier, “Anbil- Appak-KuDathaan” is a twin Divyadesam located on either side of KoLLiDam river They are always spoken of in the fashion of modern day twin cities, say of Hyderabad- Secunderabad etc. This tradition is no invention but was conferred by no less a personality than Tirumazhisai Azhwar who has sung the twin Divya Desam of “Anbil- Appak-kuDathaan” as “PER-ANBIL” Vide his famous Paasuram in “Naanmughan Tiruvanthaadhi” (36) “naagathiNai kuDanthai vehkhaa Tiruvev vuLL naagathaNai arangam PERANBIL – naagath thaNaip PaarkkaDal kiDakkum Aadhi neDumaal aNaippaar karuthan aavaan” ------ To Continue: Part 9: Tiruvoimozhi PaasurangaL (3) ==================================================================== 2. “DASAAVATAARA STOTRAM OF SWAMI DESIKA- PARASURAMA AVATARAM (RAMA WITH THE AXE) - Anbil Ramaswamy - SLOKAM 7 KrOdha agnim jamadagni peeTana bhavam sam tharpayishyan kramaath a-kshathraam iha santhathas cha ya imaam tri:sapta kritva kshithim / Dathvaa karmaNi dakshiNaam kvachana thaam aaskandhya sindhum vasan Abrahmanyam apaa karOthu bhagavaan aabrahma keeTam munih // MEANING: “ When the fire of the fury of the Lord as a Sage was roused by a king who killed his father Jamadagni, He wiped out with a vengeance 21 generations of the Royal clan from the face of the earth. Later He gave away the earth in a Yagjna and retired to a land, which He reclaimed, from the Sea. Let this Lord rid the miseries of the world right from the four faced Brahma to the lowest of creatures” BACKGROUND STORY: KARTHAVEERYARJUNA, the ruler of HEHAYA was a great king. He got boons from Datta AatrEya and other deities to become invincible. Puffed with ego due to the newfound powers acquired by him, he became tyrannical and began tormenting every one. Once, he even tried to confront Ravana, the ruler of Lanka but was defeated and so he made truce with him. With a thousand arms, with weapons and power, with a powerful ally in Ravana, nothing could stop him from his evil ways. It is to quell Karthaveerya and his ilk and to protect the righteous from his claws that Lord Vishnu descended down to earth and was born as BHARGAVA RAMA the youngest of the five sons of Jamadagni and Renuka. Jamadagni's father was RISHIKAN who married a Kshatriya girl SATYAVATI, daughter of one KHADI. Because of this Varna sangaraha (mixing up of castes) and other circumstances, BHARGAVA Rama though born as a Brahmin exhibited Kshatriya traits and had a liking for weapons, archery etc. Indeed, his favorite weapon was an axe, which he got as a gift from Siva. Parasu means Axe. Hence, he was called PARASU RAMA. Once, when the five brothers had gone out, Karthaveeryaarjuna entered the hermitage of Jamadagni and demanded food for himself and his retinue. With the help of Kaamadhenu, Jamadagni got food prepared for the host of guests. Karthaveerya knowing this demanded Kaamadhenu. But, Jamadagni would not part with it. The king forcibly took away the cow and the calf. When PARASU RAMA learnt of the incident, he marched towards MAHISHMATI, the capital of the king. The king dispatched 17 battalions of Ratha (Chariots) Gaja (elephantry), Turaga (Cavalry) and Pathadhi (infantry) each one called an Akshouhini. Single-handed, PARASURAMA destroyed the entire lot and then cut off the thousand arms of Kaarthaveerya and killed him with his axe. Retrieving Kaamadhenu and her calf, he returned to the hermitage where life was proceeding peacefully for some time. On another occasion, Renuka who went to fetch water from a nearby river happened to see some celestial Devas playing. Since her attention was distracted, it became too late when she returned with the water required. Jamadagni got angry and asked his sons to behead her. But, none would carry out his commands. Then entered PARASU RAMA when his father ordered him to behead not only Renuka but also his brothers. Without hesitation, PARASU RAMA carried out the orders. Pleased, the father asked what boons he wanted. All that PARASU RAMA wanted was that his mother and brothers should come alive and be oblivious of whatever had happened. Jamadagni granted the boon and they did come alive and life was again peaceful at the hermitage. But, not for long. Kaarthaveerya's sons stormed the hermitage to avenge the death of their father Only Jamadagni and Renuka were there at that time, Ignoring the pleadings of Renuka, they cut off the head of Jamadagni who was deep in meditation. Renuka was beside with grief and was crying aloud as PARASU RAMA returned. She beat her breast 21 times. PARASU RAMA vowed that he would wipe out 21 generations of Kshatriyas and proceeded to do the `Samskaras' for his father. Jamadagni gained the realm of the seven Rishis (Saptarishi mandalam). PARASU RAMA carried out his vow, wrested the land and properties of Kshatriyas and finally gave them away to sage KASYAPA and retired to the southwest corner of India. Swami Sri Vedanta Desika describes him as 'ROSHA RAMA' (Indignant Rama) When, Parasu Rama confronted Dasaratha who was returning from Mithila after the wedding of Rama and Sita, RAMA the AVATAR took back all the powers of PARASURAMA since the purpose of PARASURAMA AVATAR was completed. Parasurama threw his axe into the western ocean. The ocean receded upto the point where the axe fell and the land so reclaimed is known as Parasurama Kshetram. Scholars say that modern Kerala is this Kshetram. This Avatar is not a direct Avatar. Lord Vishnu entered the soul of a Brahmin son of Jamadagni (By Avesa or Anupravesa). Of the 10 Avatars, except Parasurama avatar all the others are Amsa avatars (i.e.) Direct descent of Lord Vishnu COMMENTS: 1. We can find shells called “Kilinjals” in Kerala even today to substantiate this event. 2. It may be noted that in the entire Stotra, this is the only one having some details of the story. 3. Abhramanyam apaakarothu: = This is the shrill call usually signaled whenever anything was noticed against the SAtvika Brahmins in those days. Amaram says- “Abhrahmanyam avadhyokthaih” 4. This story shows that gifting landed property (Bhoo daanam) was the greatest gift. 5. It also shows that Brahmins are born not only take Daanam but they also give Daanam. 6. Yet another lesson is that one should not desire to stay on land already gifted away. 7. Sam tharpayishyan = This refers “Tarpanam” made with blood (Kurudhi Tarpanam) 8. Tris sapta krutva = 3 x 7= 21 times his mother beat her breasts and he vowed to destroy 21 generations of Kshatriyas. 9. Bhagavaan Munih = Nowhere else has this peculiar expression of “Muni” employed. Why? To denote that this was not a Poorna Avatara but only an AavEsa Avatara, in which the Lord entered the soul of a Muni. 10. In 12th Sloka, SD refers to this Avatara as “ROsha Rama”. “ROsham” does not mean mere anger but the spirit of revenge for injustice, which is a natural instinctive response of a Kshatriya. As will be seen from the story, though he was born in a Brahmin household, due to some circumstances, he acquired the characteristics of a Kshatriya. - TO CONTINUE: RAMA WITH THE BOW ================================================================== 3. SRI RANGA VIJAYAM – PART 29 – “THE 1st ENCLOSURE” >From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, " Nrisimhapriya" (translation in English: Anbil Ramaswamy) ------ We now enter the first and innermost enclosure known as “Dharmavarman Sutru” to have the Darsanam of “Ikshvaghu Kuladhanam”. The entrance is called “Tiru aNukkanTiruvaasal”. Jayan and Vijayan are said to guard this entrance. Taking their permission, proceed to the Sanctum Sanctorum (Garbhagruham). We have a “Closer look” at the deities guarding the “PraNavaakaara Vimaanam”. There is a mantapam inside with 24 pillars. Gayatri Mantram has 24 letters; this mantapam is called “Gayatri Mantapam”. The pillars are gold plated. With folded palms, we enter the Garbhagruham, without stepping on the step called "KulasEkarappaDi’ and have an eye-filling, soul- stirring, mind- boggling view of the reclining Moolavar, Periya PerumaaL and the Utsava PerumaaL called NamperumaaL. We can recite Amalanaadhipiraan, SaraNAgathi Gadhyam, Sriranga Gadhyam, Bhagavad Dhyaana sOpaanam and other works of Azhwars and Acharyas. With TiruppaaNaazhwar, we can enjoy the Lord who captivates our heart, the Lord of Lords, Lord Ranganathan (en uLLam kavarndhaanai, aNDarkOne aNiyarangan) and reciting that my eyes set on the nectarine Lord will never ever see anything else” (en amudhinaik kaNDa kaNgaL matronrinaik kaaNaavE). Taking the theertham (holy waters) and TuLasi Prasadam, we come out with a heart full of the Lord’s Soundarya anubhavam - THIS SERIES IS CONCLUDED =============================================================== 4. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS GRADE 2 LESSON 16: BLESSINGS” (Written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) - At the conclusion of all-religious functions and auspicious occasions, we observe the ritual called Blessing or Asirvaadam. This is intended to convey the blessings of the elders, through Vedic Mantras on the persons performing the rituals; they include several blessings such as long life, prosperity, begetting children etc. Elders in age usually bless youngsters. But, the real elders are those who are well versed in Vedas, irrespective of their age. Sri ANDAL describes them as “the really good souls” There are several Vedic Mantras, which convey blessings. A few are mentioned below: 1. “ Sathamaanam Bhavathi….” 2. “ Aayurvai Sahasram………..” 3. “ Deva Hitham yadhaaayuh….” 4. “ Ayushmantham Varchas mantham….” 5. “ Aaayura AasaasthE……….” The Invocatory blessings of Sri Periyaazhwaar “PallaaNDu, PallaaNDu” are unique in the sense that they invoke the blessings ON the Lord Himself and at the same time on the entire humanity. Blessings of elders will ward off all evil effects of planets because of the efficacy of Veda Mantras. Just giving presents or money at the time of marriage etc. or shaking hands do not really convey any blessing. Such actions should be accompanied by Vedic utterances. Then only, real blessings will flow from the one who blesses to the one that is blessed. ---- THIS SERIES IS CONCLUDED =============================================================== _______________ Chat with friends online, try MSN Messenger: http://messenger.msn.com Quote Share this post Link to post Share on other sites
