tHERE ARE 2 IDIOTS IN THE GROUP WHO WILL DEMAND TEACHING AS THEY HAVE NO BACKGROUND. sO TOO HERE; IF HE IS SO KNOWLEDGEABLE WHY CAN'T HE FIND IT? READ WELL THE SENTENCE KR IRS 191123
---------- Forwarded message --------- From: Narayanaswamy Iyer <[email protected]> Date: Sun, 19 Nov 2023 at 10:12 Subject: [iyer123] Re: [KeralaIyers] AGNI To: iyer <[email protected]> Cc: Narayanaswamy Iyer <[email protected]> Dear folks Has the consistent and serial blasphemer, who despises and condemns all samskaaraams sacred to braahmanas, ever performed as prescribed a single samidaadanam or a single aupaasanam in his wasted and mahaa-paapam-filled life? If not, how is he eligible to comment, even by way of cut-and-paste pretence, on subjects such as the three fires that orthodox braahmanas maintain -- the gaarhapathya, the aahavaneeya, and the dakshaagni? The truculent liar and habitual blasphemer writes, amongst his other Great Lies and obscenities:- *"**In the text Devi Māhātmya of the goddess tradition of Hinduism (Shaktism)........Svāhā is the daughter of Daksha, Svāhā has a crush for Agni. She seduces him by successively impersonating six of seven women at a gurukul (school) that Agni desired for, and thus with him has a baby who grows to become god Skanda – the god of war."* Exactly where in Devi Maahaathmyam does it say so? S Narayanaswamy Iyer On Sat, Nov 18, 2023 at 2:31 PM Rajaram Krishnamurthy <[email protected]> wrote: > Agni God of Fire > > Agni upon his mount, with flames leaping upwards from his crown > > Other names Mātariśvan > > Affiliation Deva, Dikpāla > > Abode Agniloka > > Mantra Om Agni Vidmahe > > Weapon Āgneyāstra > > Mount Urial > > Personal information > > Parents Brahma > > Consort Svāhā > > Children Pāvaka, Pāvamāna, Śuchi, Nīla, Agneya > > 2 Agni (Sanskrit: अग्नि, romanized: Agni, Sanskrit pronunciation: is > a Sanskrit word meaning fire and connotes the Vedic fire deity of Hinduism. > He is also the guardian deity of the southeast direction and is typically > found in southeast corners of Hindu temples. In the classical cosmology of > the Indian religions, Agni as fire is one of the five inert impermanent > elements (pañcabhūtá) along with space (ākāśa), water (ap), air (vāyu) and > earth (pṛthvī), the five combining to form the empirically perceived > material existence (Prakṛti). > > 3 In Vedic literature, Agni is a major and oft-invoked god along with > Indra and Soma. Agni is considered the mouth of the gods and goddesses and > the medium that conveys offerings to them in a homa (votive ritual). He is > conceptualized in ancient Hindu texts to exist at three levels, on earth as > fire, in the atmosphere as lightning, and in the sky as the sun. This > triple presence accords him as the messenger between the deities and human > beings in the Vedic scriptures. The relative importance of Agni declined in > the post-Vedic era, as he was internalised and his identity evolved to > metaphorically represent all transformative energy and knowledge in the > Upanishads and later Hindu literature. Agni remains an integral part of > Hindu traditions, such as being the central witness of the rite-of-passage > ritual in traditional Hindu weddings called Saptapadi or Agnipradakṣiṇam > (seven steps and mutual vows), in the Upanayana ceremony of rite of > passage, as well being part of the diyā (lamp) in festivals such as > Deepavali and Aarti in Puja. > > 5 The ancient Indian grammarians variously derived it: from root aj, > which in Sanskrit means "to drive" in the sense of "nimble, agile"; from > agri, the root of which means "first", referring to "that first in the > universe to arise" or "fire" according to Shatapatha Brahmana section > 6.1.1; the Brahmana claims this is cryptically called as Agni because > everyone including the gods are known to love short nicknames; > > according to the 5th-century BCE Sanskrit text Nirukta-Nighantu in section > 7.14, sage Śakapūṇi states the word Agni is derived from three verbs – > from 'going', from 'shining or burning', and from 'leading'; the letter "a" > (अ) is from root "i" which he claims implies 'to go', the letter g" (ग्) is > from the root "añj" meaning 'to shine' or "dah" meaning 'to burn', and the > last letter is by itself the root "nī" (नी) which means 'to lead'. None > of the three explanations cited above is plausible in the modern linguistic > sense. > > 6 The word Agni is used in many contexts, ranging from fire in the > stomach, the cooking fire in a home, the sacrificial fire in an altar, the > fire of cremation, the fire of rebirth, the fire in the energetic saps > concealed within plants, the atmospheric fire in lightning and the > celestial fire in the sun. In the Brahmanas layer of the Vedas, such as in > section 5.2.3 of Shatapatha Brahmana, Agni represents all the gods, all > concepts of spiritual energy that permeates everything in the universe. In > the Upanishads and post-Vedic literature, Agni additionally became a > metaphor for immortal principle in man, and any energy or knowledge that > consumes and dispels a state of darkness, transforms and procreates an > enlightened state of existence. > > 7 Agni is also famously known as: > > Pāvaka – sanctifier of everything; > > Havyavāhana – one who carries the sacrificial butter; > > Saptajihvi – one with seven tongues (flames); consumes the sacrificial > butter very fast; > > Vahni – travelling with wind; > > Anala – as one of the Vasus; > > Hutāśana; the glow from the root > > Chitrabhānu – colourful light; > > Jvalana – glowing; > > Vaiśvānara; the wisdom of light in vulva > > Vibhāvasu – whose light is wealth; > > Dhumaketu – one who is crowned with smoke. > > Other names include Śikhī, Pingesa, Plavanga, Bhūritejaḥ, Rudragarva and > Hiraṇyakṛt. > > 8 The earliest layers of the Vedic texts of Hinduism, such as > section 6.1 of Kaṭhaka Saṃhitā and section 1.8.1 of Maitrāyaṇī Saṃhitā > state that the universe began with nothing, neither night nor day > existed, what existed was just Prajāpati (also referred to as Brahman) Agni > originated from the forehead of Prajāpati, assert these texts. With the > creation of Agni came light, and with that were created day and night. > Agni, state these Saṃhitās, is the same as the Brahman, the truth, the eye > of the manifested universe These mythologies develop into more complex > stories about Agni's origins in the later layers of Vedic texts, such as in > section 2.1.2 of the Taittiriya Brahmana and sections 2.2.3–4 of > Shatapatha Brahmana. Agni is originally conceptualized as the ultimate > source of the "creator-maintainer-destroyer" triad, then one of the > trinities, as the one who ruled the earth. His twin brother Indra ruled the > atmosphere as the god of storm, rain and war, while Sūrya ruled the sky and > heavens. His position and importance evolves over time, in the > "creator-maintainer-destroyer" aspects of existence in Hindu thought > > 9 The Shatapatha Brahmana mentions there have been three previous > Agnis and current one is the fourth in the series Fourfold, namely, was > Agni (fire) at first. Now that Agni whom they at first chose for the office > of Hotri priest passed away. He also whom they chose the second time > passed away. He also whom they chose the third time passed away. Thereupon > the one who still constitutes the fire in our own time, concealed himself > from fear. He entered into the waters. Him the gods discovered and brought > forcibly away from the waters. – 1:2:3:1 > > 10 The hymns in these ancient texts refer to Agni with numerous > epithets and synonyms, such as Jātavedas (he who knows all generations), > Vaiśvānara (relating to all men), Tanūnapāt (son of himself, self-made), > Narāśaṃsa (who embodies men's praise), Tripatsya (with three dwellings), > and many others. In Vedic mythologies, Agni is also presented as one who is > mysterious with a tendency to play hide and seek, not just with humans but > with the gods. He hides in strange places such as waters where in one myth > he imbues life force into living beings that dwell therein, and in another > where the fishes report his presence to the gods. > > 11 Agni is in hymn 10.124 of the ṚgVeda, a Rishi (sage-poet-composer) > and along with Indra and Sūrya makes up the Vedic triad of deities. Agni is > considered equivalent to and henotheistically identified with all the > gods in the Vedic thought, which formed the foundation for the various > non-dualistic and monistic theologies of Hinduism. These theme of > equivalence is repeatedly presented in the Vedas, such as with the > following words in the Maṇḍala 1 of the ṚgVeda: > > They call it Indra, Mitra, Varuna, Agni, > > and he is heavenly-winged Garutman. > > To what is One, sages give many a title, > > they call it Agni, Yama, Matarisvan. — ṚgVeda 1.164.46, Translator: Klaus > Klostermaier > > Upanishads Agni with an aura of flames, seated on ram. > > 12 Agni features prominently in the major and minor Upanishads of > Hinduism. Among the earliest mention is the legend of a boy named Satyakāma > Jābāla, of uncertain parentage from an unwed mother, in chapter 4 of the > Chhāndogya Upanishad (~700 BCE). He honestly admits his poverty and that > his mother does not know who his father was, an honesty that earns him a > spot in a Vedic school (gurukul). During his studies, the boy meets Agni, > who then becomes the metaphor for him as a cardinal direction, world body, > eye and knowledge, and the abstract principle of Brahman which the > Upanishad states is in everything and is everywhere Agni appears in section > 1.13 of Chandogya Upanishad as well. > > 13 In verse 18 of the Isha Upanishad, Agni is invoked with, "O Agni, > you know all the paths, lead me on to success by the good path, keep me > away from the wrong path of sin".[65][66][d] In sections 4.5–6 of the > Maitri Upanishad, students ask their Vedic Guru (teacher) about which god > is best among gods they name, a list that includes Agni. The Guru replies > that they are all supreme, all merely forms of the Brahman, the whole world > is Brahman. So pick anyone, suggests the Upanishad, meditate and adore that > one, then meditate over them all, then deny and discard the individuality > of every one of these gods including of Agni, thus journey unto the > universal, for a communion with the Purusha, the Ātman. > > 14 Sections 3 and 4 of Kena Upanishad, another major ancient > Upanishad, present an allegorical story which includes gods Agni, Vāyu, > Indra and goddess Umā. After a battle between good gods and evil demons, > where Brahman helps the good gain victory, the gods wonder, "what is this > Brahman, a wonderful being?" Agni goes first to find out, but fails. Vāyu > too fails. Then Indra tries, but meets the goddess who already understands > Brahman, explains what Brahman is and how the good reached victory through > the nature of Brahman. Indra shares this knowledge with Agni and Vayu. The > Kena Upanishad closes these sections by stating that "Agni, Vāyu and Indra" > are revered first because they were the first among gods to realize > Brahman. The allegorical legend, states Paul Deussen, aims to teach that > all the Vedic gods and natural phenomenon have their basis in the > timeless, universal monistic principle called Brahman. > > 15 Another ancient major Hindu scripture named Prashna Upanishad > mentions Agni in its second Prashna (question section). The section states > that Agni and other deities manifest as five gross constituents that > combine to make the entire universe, and that all the deities are > internalized in the temple of a living body with Agni as the eyes. > > Agni is mentioned in many minor Upanishads, such as the Pranagnihotra > Upanishad, the Yogatattva Upanishad, the Yogashikha Upanishad, the > Trishikhibrahmana Upanishad and others The syncretic and monistic > Shaivism text, namely Rudrahridaya Upanishad states that Rudra is same as > Agni, and Uma is same as Svaha. > > 16 Mundaka Upanishad (2.4) mentioned the seven tongues of Agni as > kālī, karālī, manojavā, sulohita, sudhāmravarṇā, sphuliṅginī and > visvarucī.Vedic rituals involve Agni. He is a part of many Hindu > rites-of-passage ceremonies such as celebrating a birth (lighting a lamp), > prayers (aarti lamp), at weddings (the yajna where the bride and groom > circle the fire seven times) and at death (cremation). According to > Atharvaveda, it is Agni that conveys the soul of the dead from the pyre to > be reborn in the next world or life. However, this role was in post-Vedic > texts subsumed in the role of god Yama. Agni has been important in temple > architecture, is typically present in the southeast corner of a Hindu > temple. > > 17 The Agnihotra involves fire, and the term refers to the ritual of > keeping fire at home, and in some cases making "sacrificial offerings" such > as milk and seeds to this fire. The Srauta texts state that it is the duty > of man to perform Agnihotra. A wide range of Agnihotra procedures are found > in the Brahmana layer of the Vedas, ranging from the most common simple > keeping of sacred fire and its symbolism, to more complicated procedures > for the expiation of guilt, to rituals claimed to grant immortality to the > performer. According to the Jaiminiya Brahmana, for example, an Agnihotra > sacrifice frees the performer from evil and death. In contrast, states the > Shatapatha Brahmana, Agnihotra is a symbolic reminder and equivalent to > the Sun, where the fire keeper is reminded of the heat that creates life, > the fire in beings, the heat in the womb behind the cycle of life. > > 18 Jātaveda is the fire that carries the quid-pro-quo offerings to the > gods, in which case Agni is light identified with knowledge and with > Brahman. In the Jātaveda form, "He who knows all creatures", Agni acts as > the divine model for the priest. He is the messenger who carries the > oblation from humans to the gods, bringing the Gods to sacrifice, and > intercedes between gods and humans (Rig Veda I.26.3). Together with Indra > and Soma, Agni is invoked in the Rig Veda more than any other gods. > > Kravyād (क्रव्याद) is the form of Agni which cremates corpses, the fire > of the funeral pyre that triggers the recycling of matter and spirit. In > this way, states Shatapatha Brahmana in verse 2.2.4.8, after one's death > and at the time of cremation, Agni heats up and burns only the body, yet by > its heat, one is reborn > > 19 Agni is symbolism for psychological and physiological aspects of > life, states Maha Purana[clarification needed] section LXVII.202–203. There > are three kinds of Agni inside every human being, states this text, the > krodha-agni or "fire of anger", the kama-agni or "fire of passion and > desire", and the udara-agni or "fire of digestion". These respectively need > introspective and voluntary offerings of forgiveness, detachment and > fasting, if one desires spiritual freedom and liberation > > 19 Agni, who is addressed as Atithi ('guest'), is also called > Jatavedasam (जातवेदसम्), meaning "the one who knows all things that are > born, created or produced". He symbolizes will-power united with wisdom. > Agni is the essence of the knowledge of Existence. Agni destroys ignorance > and all delusions, removes nescience. The Kanvasatpathabrahmanam > (SB.IV.i.iv.11) calls Agni "wisdom" (मेधायैमनसेऽग्नये स्वाहेति).[103] > Agni is symbolism for "the mind swiftest among (all) those that fly". The > iconography of Agni varies by region The design guidelines and > specifications of his iconography are described in the Hindu Agama texts. > He is shown with one to three heads, two to four arms, is typically > red-complexioned or smoky-grey complexioned standing next to or riding a > ram, with a characteristic dramatic halo of flames leaping upwards from his > crown. He is shown as a strong looking man, sometimes bearded, with a large > belly because he eats everything offered into his flames, with golden brown > hair, eyes and mustache to match the color of fire. Agni holds a rosary in > one hand to symbolize his prayer-related role, and a sphere in another hand > in eastern states of India. In other regions, his four arms hold an ax, > torch, spoon (or fan) and a flaming spear (or rosary) > > 20 Seven rays of light or flames emit from his body. One of his names > is Saptajihva, "the one having seven tongues", to symbolize how rapidly he > consumes sacrificial butter Occasionally, Agni iconography is shown in > Rohitasva form, which has no ram as his vahana, but where he is pulled in a > chariot with seven red horses, and the symbolic wind that makes fire move > as the wheels of the chariot In Khmer art, Agni has been depicted with a > rhinoceros as his vahana The number seven symbolizes his reach in all seven > mythical continents in ancient Hindu cosmology or colors of a rainbow in > his form as the sun. Agni has three forms, namely fire, lightning, and the > Sun, forms sometimes symbolized by giving his icon three heads or three > legs. He sometimes is shown wearing a garland of fruits or flowers, > symbolic of the offerings made into the fire. > > 21 The earliest surviving artwork of Agni have been found at > archaeological sites near Mathura (Uttar Pradesh), and these date from > 1st-century BCE.[113]: 215, 366–367, xix, with caption for Figure 86 In the > collection at Bharat Kalā Bhavan, there is a red sandstone sculpture from > around the start of the common era but no later than 1st-century CE, > identifiable as Agni shown in the garb of a Brahmin, very much like sage > Kashyapa. In the Panchala coins of Agnimitra, a deity is always present > with a halo of flames. In Gupta sculptures, Agni is found with a halo of > flames round the body, the sacred thread across his chest, a beard, > pot-bellied and holding in his right hand a amrtaghata (nectar-pot).: > 215–216 Many of these early carvings and early statues show just one head, > but elaborate details such as ear-rings made of three fruits, a detailed > necklace, a slightly smiling face wearing a crown, and flames engraved into > the hairs at the back of Agni's statue. The iconographic statues and > reliefs of god Agni are typically present in the southeast corners of a > Hindu temple. However, in rare temples where Agni is envisioned as a > presiding astrological divinity, according to texts such as the Samarangana > Sutradhara, he is assigned the northeast corner. > > 21 Agni is historically considered to be present in every grihastha > (home), and therein presented in one of three forms – gārhapatya (for > general domestic usage), āhavaniya (for inviting and welcoming a personage > or deity) and dakshinagni (for fighting against all evil).[115] Yāska > states that his predecessor Sākapuṇi regarded the threefold existence of > Agni as being in earth, air and heaven as stated by the Rig Veda, but a > Brāhmana considered the third manifestation to be the Sun. > > Agni seated on a ram, 14th–15th century Indonesia. > > A sage of the Ṛg Veda (Sūkta IV.iii.11) states that the Sun became visible > when Agni was born. > > Offended by Agni, Bhṛgu had cursed Agni to become the devourer of all > things on this earth, but Brahma modified that curse and made Agni the > purifier of all things he touched > > In the "Khāṇḍava-daha Parva" (Mahābhārata CCXXV), Agni in disguise > approaches Krishna and Arjuna seeking sufficient food for gratification of > his hunger; and on being asked about the kind of food which would gratify, > Agni expressed the desire to consume the forest of Khāṇḍava protected by > Indra for the sake of Takṣaka, the chief of the Nāgas. Aided by Krishna and > Arjuna, Agni consumes the Khāṇḍava Forest, which burnt for fifteen days, > sparing only Aswasena, Maya, and the four birds called sarangakas; later, > as a boon Arjuna got all his weapons from Indra and also the bow, Gāṇḍīva, > from Varuṇa > > There is the story about King Shibi who was tested by Agni assuming the > form of a pigeon and by Indra assuming the form of a hawk; Shibi offered > his own flesh to the hawk in exchange of pigeon's life. The pigeon which > had sought Shibi's shelter was thus saved by the king's sacrifice > > Agniparīkṣā or 'the Fire test' has Agni as the witness. In the Rāmāyaṇa, > Sītā voluntarily goes through this ordeal to prove her virtue. > > Agni is the eldest son of Brahma. In the Viṣṇu Purāṇa, Agni, called > Abhimāni is said to have sprung from the mouth of the Virāt Puruṣa, the > Cosmic Man. In another version, Agni emerged from the ritual fire produced > by the wife of Dharma (eternal law) named Vasubhāryā (literally, "daughter > of Light") > > According to the Puranic mythology, Agni married Svāhā (invocation > offering) and fathered three sons – Pāvaka (purifier), Pāvamāna (purifying) > and Śuchi (purity). From these sons, he has forty-five grandchildren which > are symbolic names of different aspects of a fire. In some texts, Medhā > (intelligence) is Agni's sister. > > 22 Goddess Svāhā is Agni's wife. Her name is pronounced with offerings > such as butter and seeds poured into the fire during ceremonies. However, > like many names in Hindu traditions, the name Svāhā embeds symbolic > meanings, through its relationship with the Vedic word Svadhā found in the > hymns of the ṚgVeda. Thomas Coburn states that the term Svadhā refers to > "one's own particular nature or inclination", and the secondary sense of "a > customary pleasure or enjoyment, a refreshment that nourishes". Svāhā is > also found in the hymns of the Vedic literature, in the sense of "welcome, > praise to you". This salutation is a remembrance of Agni, as an aspect of > that which is "the source of all beings". As a goddess and wife of Agni, > Svāhā represents this Shakti. > > In the text Devi Māhātmya of the goddess tradition of Hinduism > (Shaktism), and in the Hindu mythologies, Svāhā is the daughter of Daksha, > Svāhā has a crush for Agni. She seduces him by successively impersonating > six of seven women at a gurukul (school) that Agni desired for, and thus > with him has a baby who grows to become god Skanda – the god of war. Other > chapters suggest he was the son of the god Shiva. > > The Mahābhārata also mentions that when Agni was residing at Mahishmati he > fell in love with the daughter of king Nila. In the guise of a Brahmana, he > asked for the hand of the princess, but the king refused and was about to > punish him. Agni revealed his true form and flamed up in wrath. The > frightened king apologized and bestowed his daughter on Agni. In return, > Agni promised protection of the city during any invasion] > > 23 Agni is identified with same characteristics, equivalent > personality or stated to be identical as many major and minor gods in > different layers of the Vedic literature, including Vāyu, Soma, Rudra > (Shiva), Varuṇa and Mitra. In hymn 2.1 of the ṚgVeda, in successive verses, > Agni is identified to be the same as twelve gods and five goddesses. > > Prajāpati: The vedic text Shatapatha Brahmana, in section 6.1.2 describes > how and why Prajāpati is the father of Agni, and also the son of Agni, > because they both are the image of the one Ātman (Soul, Self) that was, is > and will be the true, eternal identity of the universe. The Prajāpati, > cosmic Purusha and Agni are stated to be the same in sections 6.1.1 and > 6.2.1 of Shatapatha Brahmana. > > Varuṇa and Mitra: when Agni is born, he is Varuṇa; when he is kindled, he > is Mitra. He is also stated to become Varuṇa in the evening, and he is > Mitra when he rises in the morning > > Indra: Agni is generally presented as Indra's twin, they both go and > appear together In chapter 13.3 of the Atharvaveda, Agni is said to become > Indra when he illumines the sky.[126] Agni is also called Vishva-Vedāh,[f] > "dawn," which refers both to Indra, the Protector, and to the all-knowing > Agni. > > Rudra: in the ṚgVeda Agni is addressed as having the same fierce nature as > Rudra.g] The Shiva-linga represents that pillar of fire which is Agni, a > Skambha symbolism borrowed in some Buddhist artworks. The verses 8 through > 18 in section 6.1.3 of the Shatapatha Brahmana state Rudra is same as Agni, > who is known by many other names. Later, in section 9.1.1, the Shatapatha > Brahmana states, "this entire Agni (fire altar) has now been completed, he > is now this god Rudra". > > Savitr (Sun): Agni is same as Savitr during the day, as he traverses the > space delivering light and energy to all living beings. > > Vāyu and Soma: in the Vedas, Agni or 'fire' (light and heat), Vāyu or > 'air' (energy and action), and Soma or 'water', are major deities who > cooperate to empower all life. In some passages, they are stated to be > aspects of the same energy and principle that transforms. > > Gāyatrī: is identified with Agni in Aitareya Brahmana section 1.1, > Jaiminiya Brahmana section 3.184 and Taittiriya Brahmana section 7.8, and > the most revered Gayatri meter in the Sanskrit prosody and Hindu traditions > is associated with Agni. > > Vāc (goddess of speech) and Prāṇa (life force): are identified with Agni > in Jaiminiya Brahmana sections 1.1 and 2.54, Shatapatha Brahmana sections > 2.2.2 and 3.2.2 > > Sarama: in a hymn in praise of Agni,[h] Rishi Parāśara Śāktya speaks of > Saramā, the goddess of Intuition, the forerunner of the dawn of Truth in > the Human mind, who finds the Truth which is lost.[i] It is Saramā who is a > power of the Truth, whose cows are the rays of the dawn of illumination and > who awakens man who finds Agni standing in the supreme seat and goal. > > K Rajaram IRS 18 11 23 > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/keralaiyers/CAL5XZoo7t8paMze_6kDzKfsuJ%2Bm%3D9%2B6_k9fBwQv8_3MzN%3DXxAA%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZoo7t8paMze_6kDzKfsuJ%2Bm%3D9%2B6_k9fBwQv8_3MzN%3DXxAA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "iyer123" group. 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