Guest guest Report post Posted March 12, 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 20 dated 10th March 2002 =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: 1. “DASAAVATAARA STOTRAM OF SWAMI DESIKA- PART 15: REFERENCES FOR DASA VATARAS AND PART 16: REFERENCES FOR AUXILIARY AVATARAS – - (Anbil Ramaswamy) 3. OORDVA PUNDRA DHAARANAM - A FEW QUESTIONS AND CLARIFICATIONS - (Anbil Ramaswamy) 1. Chatus Chakram? Why mention same weapon 4 times in each? 2. Why Oordva pundram and why Tiryak is not advised 3. Do these signify Lord’s feet? 4. Why the Lord is made to wear? 5. What is the significance of wearing the 12 sacred marks on the various parts of the body? 6. Red or yellow? Why? 7. What if only white or red/yellow alone is worn? 8. What if nothing is worn? 9. Can we rub it off? 10. Mode of Sacred mark ============================================================== WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at IF you are satisfied with the quality and contents of “Sri Ranga Sri”: Tell your friends to join by sending an email to "-Subscribe (AT)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. BIBLIOGRAPHY ON AVATARAS PART 15: REFERENCES FOR DASA VATARAS - (Anbil Ramaswamy) ------------------- ABBREVIATIONS USED - REFERENCE TO BIBLIOGRAPHY 1. AVS : Atharva Veda Samhita 2. Ahir S: Ahirbudnya Samhita 3. Taitt. S:Taitrriya Samhita 4. Sata Br.: Satapatha Brahmana 5. Taitt.Br: Taittriya Brahmana 6. Avya. Up: Avyakta Upanishad 7. GPT.Up: Gopala Purva Taapaneeya Upanishad 8. GUT.Up: Gopala Uttara Taapaneeya Upanishad 9. NPT. Up: Nrisimha Purva Taapaneeya Upanishad 10. NUT. Up: Nrisimha Uttara Taapaneeya Upanishad 11. RPT.Up: Rama Purva Taapaneeya Upanishad 12. RUT.Up; Rama Uttara Taapaneeya Upanishad 13. Tara Up: Tarasara Upanishad 14. HV: Hari Vamsam 15. MB: Mahabharatham 16. SVR: Srimad Valmiki Ramayanam 17. Agni P: Agni Purana 18. Bavi. P: Bavishya Purana 19. Bhag. P : Bhaagavata Purana 20. Brhm. P: Brahma Purana 21. BrhV. P: Brahma Vaivartha Purana 22. Devi P: Devi Bhagavata Purana 23. Gard. P: Garuda Purana 24. Kurm.P: Kurma Purana 25. Ling.P: Linga Purana 26. Mark.P: Marlandeya Purana 27. Mats.P: Matsya Purana 28. Nris.P: Nrisimha Purana 29. Pad.P: Padma Purana 30. Vama.P: Vamana Purana 31. Vara.P: Varaha Purana 32. Vayu.P: Vayu Purana 33. VP: Vishnu Purana 34. VDP: Vishnu Dharmottara Purana 35. VD: Vishnu Dharmam =============================================================== Varaha. Purana (15.9.18) mentions 10 Avatars, (Bhag.P 3.6.25), Ahir.S. (5.50.57) list 39 and some others mention many more 1. MATSYA AVATARAM: Mats. P. (Ch. 1) Bhag. P (8.24), Agni P.(Ch. 2), Vara.P. (Ch. 9), Sata. Br (1.8.1.to 6), MB (3.190; 2.156.) The accounts vary very slightly in details in the various narrations. 2. KURMA AVATARAM : Bhag.P (8.7), MB (1.18), SVR (1.45); Agni P. (Ch.3), Kurma P(.Ch.259), VP (1.9),Pad.P.(6.259), Sat. Br. (7.5and 1.5 ), Mark. P (58.47) 3. VARAHA AVATARAM : Taitt.S. (7.1.5), Taitt. Br. (1.1.3to6), Taitt. Ar. (10.1.8), Sata.Br. (14.1.2to11), MB.(2.45, 3.144,1.29 and 12.208 ),VD. P. (1.3 and 1.12), Pad. P. (6.264), Vayu.P. (Ch.6) Agni P. (Ch.4), Brhm.P. (Ch.213), Linga P. (Pt.1 Ch94), Kurm.P.1-6, and VP. (1.4.45 to50) 4. NARASIMHA AVATARAM: Avya.Up (.2.3), NPTUp. (2.13), Bhag.P. (Ch.8to10), AgniP. (Ch.4), Mats.P. (Ch.161-165), Brhm.P. (Ch.189), VP (1.17to22), Pad.P. (Pt.6Ch.265), Ling.P. (41.Ch95-96), MB (3.273.57to61), HV (3.42), DeviP. (4.16), Taitt.Ar. (10.1 to7, 16) 5. VAMANA AVATARAM: Vama.P. (Ch.25-31and89-94), Bhag.P. (8.17-22), Agni.P. (Ch.5), Mats.P. (Ch.161-167&244-248), Brhm.P. (Ch.73 and 213), Pad.P. (Ch.266-267), VD.P (1.121.6 -7), Devi P. (4.16), MB (2.47.1-30 &3.273.62-71), SVR (1.29 and 2.21). This Avatar has been referred to in Rig-Veda 1.2.2 and NrPT.Up .2.13 also. 6. PARASURAMA AVATARAM: MB. (3.116-118), VayuP. (Ch.91-93), Bhag.P. (Pt.9.15-16), AgniP. (Ch.6), Brhm.P. (Ch.10), Pad.P. (6.268), Mats.P. (Ch.47), Devi P. (4.16), SVR. (1.74-76) 7. SRI RAMA AVATARAM: The story of Rama occurs almost in the entire range of our scriptures and more especially in Pad.P (Pt.4. Ch.1-68, Pt.6. Ch.269-271), AgniP. (Ch.5-11), Brhm.P. (Ch.213.2.2.3), RPT.Up. (1.1,1.11,4.18-19,4.7-16), DeviP. (3.28), Kurm.P (1.21), Ling.P (.2.5), MB.2.50, 3.98,149,150,274-293,7.59,12.28) Devi Up. (Ch.2), Tara.Up (.2.2-5) 8. BALARAMA AVATARAM: Bhag.P. Skanda 10 and 11 deal with this story. VP. Amsa (5), Brhm.P (Ch.7.33- 34,182-210), AgniP. (Ch.12) RUT.P. (2.101-107) Kurm.P (. Pt.1Ch.24-25) Vara.P. (Ch.15), MB 5.7.31; 9.61.3-12), BrmV.P. (Krishnajanma KhaaNDa, Ch.13) 9. KRISHNA AVATARAM: This Avatar is the main theme of Bhagavata Purana. Agni P. (Ch.12-15), VP (5.1-33), Brhm.P. (Ch.180-212), Pad.P. (Pt.4. Ch.69-83 and Pt.6 and Ch.272-279), DeviP.4.23-24, Ling.P. (Pt.1.Ch.68-69), GPT. Up.1.5,), Kris.Up (.1.2and 1.3), GUT.Up. (Ch.50), Kali Up. (Ch.2) 10. KALKI AVATARAM This story is the main theme of Kalki Purana, MB. (2.50,3.192), Bhag.P. (1.3,10,11,26), Brhm.P.(Ch.213), AgniP.9Ch.16), Vayu.P. (Ch.98-104), Ling.P. (Pt.1Ch.40), Vara.P. (Ch.15) Bavi.P (.3.4.26) ========================================================== PART 16: REFERENCES FOR AUXILIARY AVATARAS – =========================================================== Besides the above 10 Avatars, numerous Avatars some of them by Anupravesa (i.e.) entering the forms of worthy individuals and others by AvEsa (i.e.) giving extraordinary powers to certain individuals without entering their forms have been mentioned. Swami Desikan mentions "thirty and odd" in 'Tatvatraya Chintana' chapter of his "Srimad Rahasya Traya Saram" while Pancharatra Sastras refer to 39 such auxiliary avatars. We give in brief a few of these auxiliary Avatars in alphabetical order. Most of these Avatars have been described in BHAGHAVATA PURANA. and PANCHARATRA SAMHITA (Please See footnotes below for references to some of these indicated by numbers in brackets against them) 11. AMRITHA HARANA 12.ANANTHA 13 BADABAVAKTRAN 14.BUDDHA (1) 15.DHANVANTRI (2) 16.DHARMAN 17.DATTAATREYA (3) 18 DRUVAANUGRAHA (4) 19 GAJENDRAVARADA (5) 20 HAMSA 21. HARI 22 HAYAGRIVA (6) 23 JANAARDHANA 24 KAALANEMIGNAN 25.KAPILA (7) 26 KRODAATMA 27.KUMAARA 28 MADHUSOODHANA 29 MANVANTARA 30. MOHINI (8) 31.NAIMISAARANYA 32 NARA NAARAYANA (9) 33 NAARADA (10) 34 PADMANAABHA 35 PAARIJAATHA HARANAN 36 PAATALASAYANAN 37 PRITHU (11) 38 PURUKUTSA 39 RAHUJIT 40 RISHABA (12) 41 SAKTYAATMA 42 SANAT KUMARA 43 TRIVIKRAMA 44 VADAPATRASAYEE 45VEDAVYASA(13) 46.VIHANGAMA 47.VISWA ROOPA 48.YAJNA (14) -------------------------- BIBLIOGRAPHY FOR AUXILIARY AVATARAS 1. Buddha:(the Embodiment of delusion.) Mats.P. (47.247), Bhag.P. (1.3.24), Bavi.P. (3.1.6), Agni P. (6), 2. Dhanvantari - (the Divine physician.) Brhm.P. (Ch.11), Vayu P. (Ch.92-93), Brm V.P. (Pt.4Ch.51), Mats.P. (Ch.251), MB, (1.18), Bhag.P. (8.8) 3. Dattatreya: (the Magician) Vayu P. (Ch.70 & 98), Brhm.P. (Ch.21), Mark.P. (Ch.17& 18), Bhag.P. (Ch, 3), Mats.P. (Ch.47 & 243), VD.P. (Pt.1 Ch.25), MB. (2.48) 4. Druvaanugraha (Will power) Bhag.P. (Pt.1 Ch.8-12), Mats.P. (Ch.4), VP (1.11-12), MB. (13.6-15), Ling.P. (1.62), Brhm.P. (2.9-12) 5.Gajendra Varada: (Rescuer of the elephant) Bhag.P. (Pt.8Ch.2-3), Vama.P (Ch.85), VD.P. (Ch.1.194), VP. (1.11-12) 6. Hayagriva (Horse-necked protector of the scriptures) MB. (12.357), Bhag.P. (2.7.11), 7. Kapila (the Philosopher) Bhag.P (.3.24), MB. (3.106-107; 3.223.21), SVR. (1.40) 8. Mohini (the Enchantress) MB.1.18&19), Bhag.P. (8,9,10,12), SVR. (1.45) Pad.P. (3) 9. Nara Naaraayana (the Preceptor and the Disciple) MB (3.147,152), Vama.P. (Ch.2), VP. (5.34.37) 10. Naarada (the divine bard) MB. (1.66.44), Brm.V.P. (1.8.41-48 and 1.22.2,1.12.30), Bhag.P. (1.5- 6,6.5.38 -43), Brhm. P. (Ch.3), Devi P. (Pt.6 Ch.28-29) 11. Prithu (the first ruler of earth.) Hence, Earth is called 'Prithvi' MB (12.107), Bhag.P. (4.13-15), Vayu P. (Ch.62), Mats.P (Ch.10), Pad.P. (1.17), HV. (1.2), Brhm.P. (Ch.4), AVS. (8.10.22-23), Sata.Br. (5.3,5.4), VP. (1.13), VD.P. (1.109-110) 12.Rishaba (the Righteous king) VP. (2.1), Bhag.P. (5.4.6) 13. VEda Vyaasa (the Compiler of the Vedas) Bhag.P. (1.3.21; 2.7.36), Devi.P. (1.3.17; 1.12.4), MB. (12.395.4-5), Vayu.P. (Ch.61) Brhm.P. (2.34), VP. (3.3.4) 14.Yajna (Ritual Sacrifice) VP. (1.7.19-21), Bhag.P. (1.3.12; 2.7.2) xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 2. OORDVA PUNDRA DHAARANAM A FEW QUESTIONS AND BRIEF CLARIFICATIONS - (Anbil Ramaswamy) ----------------------- 1. Chatus Chakram? Why mention same weapon 4 times in each? Answer: This has a reference to the Vyuha form of the Lord of which the first is “Param”. The second form is VUYHA, Sri NARAYANA assumes four forms named 'VASUDEVA; SAMKARSHANA' 'PRADYUMNA' and 'ANIRUDDHA. These are called 'emanations'. The Pancha ratra (lore of five nights) describes in detail what is known as 'Visaka Stupa' an allegorical tower with four levels and four sides. The column consists of four parts called respectively from bottom to top Jagrat (the waking state), Svapna (the dreaming state) Sushupti (Dreamless sleep) and the Turiya (the fourth stage). At the base of the column is the Jagratha sthana, which has four divine forms on the four sides, called VASUDEVA, SAMKARSHANA, PRADYUMNA and ANIRUDDHA respectively facing the East, the South, the West and the North. The activity of this Vyuha is the creation, maintenance and destruction of the world. These forms are bright in colors, with arms and weapons. The Lord is meditated as wielding four weapons in each case as per the Dhyana Slokam of Oordva Pundra Dharanam. (The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India) 2. Why Oordva pundram and why Tiryak is not advised. Answer: In Srimad Valmiki Ramayanam, - - Sage Vriddha Jaabaali categorically lays down that “All those born as Brahmins should wear only the Oordva Pundram” (eructus) - Sage Sadaadhar further cautions that “Brahmins should NOT wear the Pundram in the horizontal mode even playfully but should wear only in the upward mode and that one who wears any sacred mark horizontally (tiryak) are indeed fallen souls. - While discussing the issue, “ ParamEshtya Samhita” lays down that Kshatriyas may wear Oordva pundram with eagle wood (agil) or sandalwood or TirumaNN (White clay). - Poet Kambar who has learned all these has also confirmed that only by wearing Oordva Pundram that right from Brahma down to every Jiva, can cross the Prakriti mandalam and attain Paramapadam and enjoy eternal kainkaryam to the Lord.” (Vide page 611 of “Ramapiraanai KarpOm” by H.H. Srimad Andavan of Poundarika puram Swami Ashramam) 3. Do these signify Lord’s feet? Answer: Yes and No. This is only for a constant reminder of adorning the feet of Divyadhamapathis on one’s head. A symbolic representation is worn on the forehead where the mark will be visible, instead of the head itself, The red / yellow mark representing Thaayaar is only to indicate the inseparability of the Lord and Piraatti. (Agalakillen and anaithulagum… aravindalochananai tinaithalavum vidaal). Where the Lord is, she is there too and vice versa. (The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India) 4. Why the Lord is made to wear? Answer: The “Tirumuga Mandalam” of the Lord showers His infinite mercy on us. The “Abhayahastham” (showing His hand in a protective posture) ensures His promise of protection. When? When one surrenders at His feet. Lord Srinivasa, in fact, shows where to surrender. He shows with His hand pointing towards His feet. Did not Lord Krishna advise “maam ekam SaraNam vraja” meaning to ask us to surrender at His feet? Of all the three mentioned above viz., face, hand and feet – for us, the feet are the most enjoyable because, they can dispel all our sins. What the face and the hand can offer, the feet offer by removing our sins. Azhwars and Acharyas have never been tired of paying glorious tributes to the TiruvaDi of the Lord. That is why, in temples, our head is blessed to come into contact with “SaTaari’ representing Lord’s feet. May be only to show the glory of His feet that Balamukundan puts His toe in His mouth when lying on a banyan leaf at the time of deluge! MukundaashTakam clearly says this: KaraaravindEna padaaravindam MukhaaravindE vinivESayantham / VaTasya patrasya puTE sayaanam baalam mukundam manasaa smaraami” “I meditate on the Bala Mukunda who lying on banyan leaf, holds His toe with His hand and puts it into His mouth” (Mukunda means one who grants Moksham). Vide page 470 of “ Ramapiraanai KarpOm” by H.H. Srimad Andavan of Poundarika puram Swami Ashramam) May be the Lord wished to taste what it is in His toe that had captivated the Azhwars and Acharyas so much! To show to the world the respective roles of ideal Guru and ideal Sishya He took dual roles as “Nara” (Sishya) and “Narayana” (Guru). To show us how we should wear the sacred marks, He sets an example by wearing them Himself! 5. What is the significance of wearing the 12 sacred marks on the various parts of the body? Answer: “ The human being is a bodily natural one; Naturally, religion hooks the physical aspects of nature like water with those of the human embodiment, synchronizing dramatically the interaction between the two sanctifying each other within the environment of the sacred world. Here, a meaningful meeting takes place between the Macrocosm and the Microcosm. The human organism has several similarities with the other world 'cosmos'- the body to earth, speech to fire, breath to air etc. The white clay (TirumaNN) worn by Hindu men folk as an auspicious index daily on the forehead especially and over several places on the body by some devout Hindus are constant reminders that they came from dust and would ultimately be returning to dust. The powdered saffron (SrichurNam), the saffron red powder prepared from turmeric roots (Kunkumam) (i.e. crosus sativus) worn by ladies serves the same purpose. This reminder is meant to chasten the mind by highlighting the impermanence and perishable nature of this existence and thus to instill a sense of humility and to dispel ego inherent in humanity. These `Caste marks' as they are called also serve the purpose in religion akin to the purpose served by badges, medals, stripes etc. in Defense and Police establishments. They constitute what we now know of as `ID' cards that indicate the status and the class of the wearer and the functions they belong to. They are like the `formal' dress insisted upon during parties and special gatherings to differentiate the participants from other `layfolk' and 'mere mortals’! The 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) 6. 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;s “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 endof 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) 7. 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) 8. 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) 9. 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) 10. 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) ====================================================================== _______________ Join the world’s largest e-mail service with MSN Hotmail. http://www.hotmail.com Quote Share this post Link to post Share on other sites
