In that case your IRS is bogus.Shame with you, the lier,uncultured idiot,Rajaram
Yahoo Mail: Search, organise, conquer On Thu, 9 May 2024 at 21:47, Rajaram Krishnamurthy<keyarinc...@gmail.com> wrote: yes supervisor KR On Thu, 9 May 2024 at 10:17, gopala krishnan <gopa4...@yahoo.in> wrote: Mr Rajaram, Are you not having manners? When the entire group know I am ITS class 1, how dare you are to write about me as a supervisor? Are you really an IRS? No IRS will write like this. I have to call you in that case Bogus IRS. You are totally upset. Meet a good doctor in USA. R Gopalakrishnan former ITS 7024 On Thursday, 9 May, 2024 at 07:21:28 pm IST, Rajaram Krishnamurthy <keyarinc...@gmail.com> wrote: True how pretenders will accept they understand; Goebbels do not; as evident from 1000nds of Q and A and other emails apart from hidden office blows and Vaishnava forum blows etc. Mug cannot and that also shows your English knowledge is so poor. Thank u da KR Have you understood monkey back as red etc? Pl read . Decent language of the canteen muttal; one is a liar; another canteenwalla calling himself as coconut kernel; and the third as ITS but a supervisor retd. All bahu decent people KR On Thu, 9 May 2024 at 08:40, gopala krishnan <gopa4...@yahoo.in> wrote: Mr Rajaram, Please write your response in clear English. I am not able to make out what you mean from your mailGopalakrishnan On Thursday, 9 May, 2024 at 06:35:12 pm IST, Rajaram Krishnamurthy <keyarinc...@gmail.com> wrote: There are 3 idiots in the forum scratching each other's backs; one above is asking why you are calling so and so as such and such when he had written a decent email? only because he wrote a decent email, I also addressed him with respect decently; if you feel that it shall come to you pl have that decency upon you sir so you may become an idiot a decent term as equal to yours and his. OK no regrets? KR ---------- Forwarded message --------- From: gopala krishnan <gopa4...@yahoo.in> Date: Thu, 9 May 2024 at 07:55 Subject: Re: [iyer123] Re: [KeralaIyers] SANATANA DHARMA PART 18 KR IRS LDN KANCHI K RAJARAM IRS To: keralaiy...@googlegroups.com <keralaiy...@googlegroups.com>, Patty Thatha <thatha_patty@googlegroups.com>, Iyer <iyer...@googlegroups.com>, Narayanaswamy Iyer <iyern...@gmail.com>, Rajaram Krishnamurthy <keyarinc...@gmail.com>, APS Mani <m...@manijpn.in>, Laxminarayan Sarma <laxminarayan.sa...@gmail.com> Mr Rajaram, Why do you call a retired kernel Mr Sharma an idiot? If he has used any abusing word in his mail, you could have pointed it.You are going far below of a cultured member.Gopalakrishnan On Thursday, 9 May, 2024 at 05:49:08 pm IST, Rajaram Krishnamurthy <keyarinc...@gmail.com> wrote: Ignored the idiot KR On Wed, 8 May 2024 at 23:48, Laxminarayan Sarma <laxminarayan.sa...@gmail.com> wrote: Hey IaRSe Nobody questioned or doubted or laid a claim that xy or z is greater than Mahaperiyaval. You bird brained rotten ego misinterprets anything and evrything. That's your problem. But it goes to prove one thing. And that is the deficiency in your underdeveloped and, also, perverted intellect. And your non-existent comprehension abilities. Add to this your zero linguistic abilities It was in this context that i suggested you sit at the feet of Brahmashri Narayanaswmy Anna and get your basics rught And , by the way, I accepted you as my manasika guru in the domain of Tamil profanities and you will be glad that i excel you, my guru in this. Aren't you glad that the sushya has excelked his guru, Shri Rajaram, IRS 999 On Thu, 9 May, 2024, 8:07 am Rajaram Krishnamurthy, <keyarinc...@gmail.com> wrote: Thank GOD; there is a mahan greater than Maha periyava and accusing and rebutting HIM, but turning the table over others. The REV to one ignoramus and one anna sarama , I dont know how many more worship him as greater than Maha Periyava. Truth is written; as a matter of fact certain scriptures hold more which will be presented at the appropriate time. Veda includes all Mere neti without any content and quoting wrongly chandogya upanishad will not make a fool a king Thank you KR IRS 9524 On Wed, 8 May 2024 at 21:11, Narayanaswamy Iyer <iyern...@gmail.com> wrote: Dear folks An absolute abysmal ignoramus preaching undiluted ignorance to the uninitiated. Examples:- (1) "The rites meant for the deities must be performed with devotion and those meant for the pitrs or fathers must be performed with faith. What is done with devotion is yajna and what is done with faith is sraddha." My comments:- Both devotion and shraddha are needed for deva-yajnya and for pithru-yajnya. (2) "Vyasa goes on to state in his Brahmasutra that animal sacrifice is not sinful since the act is permeated by the sound of the Vedas." My comments:- Are the milliards of cattle and other animals killed for food in Jewish, Christian, Muslim and other flesh-eating communities done so while reciting vedams? (3) "To do "pradakshina" means to go facing the south. (In majority of temples the raja-gopuram-the main entrance tower -is in the east. When you enter it and start circumbulating you will be facing the south.)" My comments:- No. You don't. When you enter a temple, you face the deity, i.e. WEST. Then you begin circumambulating the garbha-graham where the deity is installed.. (4) "In the concluding passage of the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find these words, "Anyatra tirthebhyah". It means ahimsa must be practised except with regard to Vedic rites." My comments:- What the cchaandogya upanishad Cap VIII v 15 says, inter alia, is: "sansarva bhoothaanya anyathra theerthebhyaha". Meaning, according to the context, the student, after learning the Vedas from his teacher, returns home and takes up the duties of a householder. Withdrawing all his organs into Self, not injuring any creature, other than what is prescribed in the scriptures, he attains the world of Brahma. The notorious pervert K RAJARAM ex-IRS 8524 alias Karuppan-chaami twists this to mean, according to his own delusion, that ahimsa, including cruelty to all living beings, animal-slaughter, and consumption of meat, is permitted under the pretext of Vedic rites. S Narayanaswamy Iyer On Thu, May 9, 2024 at 12:46 AM Rajaram Krishnamurthy <keyarinc...@gmail.com> wrote: SANATANA DHARMA 18TH PART K RAJARAM IRS 8524 //9524 The rites meant for the deities must be performed withdevotion and those meant for the pitrs or fathers must be performed with faith.What is done with devotion is yajna and what is done with faith is sraddha.While performing the former, the sikha must be gathered into a knot and thesacred thread must rest on the left shoulder, and while performing the latterthe sikha must be worn loose and the sacred thread must rest on the rightshoulder. The sikha and the sacred thread are meant for these twopurposes. Sannyasins do not have either. When they renounce the world they alsorenounce the rites for the fathers and cease to worship a number of deities.They adore the Paramatman directly without any worldly desire in their hearts.The followers of other religions too wear neither a sikha nor a sacred threadand they worship the Supreme God directly [that is without going through thestages in which the various deities are worshipped]. Let me tell you about the two positions of the sacredthread while performing the rites for the celestials and the fathers. We mustface the east as we conduct various rituals. The north is the direction inwhich we make the passage to the celestials. This path is called""uttarayana". Our departed fathers reside in the south. Thesaint-poet Tiruvalluvar calls them "tenpulattar", those dwelling inthe south. "Dakshinayana" is the way to the world of the fathers.Bhagavan Krsna speaks of the two paths in the Gita. When we sit facing the east to perform rites for the pitrs,which shoulder is to the south? The right one. So the sacred thread must reston it. To do "pradakshina" means to go facing the south.(In majority of temples the raja-gopuram-the main entrance tower -is in theeast. When you enter it and start circumbulating you will be facing the south.) When we sit facing the east to perform rites for the godsour left shoulder is to the north. So the sacred thread must rest on it. Whenwe are not engaged in either of these two rites- that is when we are doing ouroffice work or something else- the sacred thread must not rest on eithershoulder and must be worn like a garland. (No one seems to observe this rule inpractice now. Except during the rites for the fathers, most people have theirsacred thread resting on their left shoulder. ) Why is it that religion alone has the rites called yajnasor sacrifices? If a crop grows in surplus in our place we trade it withwhat is available in plenty in another and is not produced in our own. Thecarpenter, the blacksmith and other artisans make useful articles and serve usin many ways. In return we give them what they need for their upkeep. We feedthe cow grass and it yields us milk. We pay the government taxes and it givesus protection. The affairs of the world are conducted on the basis of a systemof exchange. Similarly, we conduct an exchange even with worlds other than ourown. Engineers and other experts can canalise water obtained from the rains butthey cannot produce the rains. If we want the rains to come, we have todespatch certain goods to the abode of the celestials. It is this kind ofexchange that the Gita speaks of: Devan bhavayatanena te deva bhavayantu vah Parasparam bhavayantah sreyah param avapsyatha It means: " You keep the devas satisfied with theperformance of sacrifices. And let them look after your welfare by producingrain on earth. Thus, helping each other, be more and more prosperous and happy." | Is Sacrificial Killing Justified? MAY BE REAAD BY YMji also: | A yaga or sacrifice takes shape with the chanting of themantras, the invoking of the deity and the offering of havis (oblation). Themantras are chanted (orally) and the deity is meditated upon (mentally). Themost important material required for homa is the havis offered in thesacrificial fire-- in this "work" the body is involved. So,altogether, in a sacrificial offering mind, speech and body (mano-vak-kaya) arebrought together. Ghee (clarified butter) is an important ingredient of theoblation. While ghee by itself is offered as an oblation, it is also used topurify other sacrificial materials - in fact this is obligatory. In a number ofsacrifices the vapa(fat or marrow) of animals is offered. Is the performance of a sacrifice sinful, or is itmeritorius? Or is it both? Madvacharya was against the killing of any pasu for asacrifice. In his compassion he said that a substitute for the vapa must bemade with flour and offered in the fire. ("Pasu" does not necessarilymean a cow. In Sanskrit any animal is called a "pasu". ) In his Brahmasutra, Vyasa has expounded the nature of theAtman as found expressed in the Upanishads which constitute the jnanakanda ofthe Vedas. The actual conduct of sacrifices is dealt with in the Purvamimamsawhich is the karmakanda ofthe Vedas. The true purpose of sacrifices is explained in the Uttaramimamsa,that is the jnanakanda. What is this purposse or goal? It is the cleansing ofthe consciousness and such cleansing is essential to lead a man to the path ofjnana. The Brahmasutra says: "Asuddhamiti cen na sabdat". Theperformance of sacrifices is based on scriptural authority and it is part ofthe quest for Self realisation. So how can it be called an impure act? How dowe determine whether or not an object or an act is impure or whether it is goodor bad? We do so by judging it according to the authority of of the sastras.Vyasa goes on to state in his Brahmasutra that animal sacrifice is not sinfulsince the act is permeated by the sound of the Vedas. What is pure or impure isto be known by the authority provided by the Vedas or rather their sound calledSabdapramana. If sacrifices were impure acts according to the Vedas, they wouldnot have accepted them as part of the Atmic quest. Even if the sacrificialanimal is made of flour (the substitute according to Madhvacharya) it is imbuedwith life by the chanting of the Vedic mantras. Would it not then be like aliving animal and would not offering it in a sacrifice be taken as an act ofviolence? Tiruvalluvar says in his Tirukkural that not to kill ananimal and eat it is better than performing a thousand sacrifices in which theoblation is consigned to the fire. You should not take this to mean that thepoet speaks ill of sacrifices. What is in accordance or in pursuance of dharma must bepractised howsoever or whatsoever it be. Here questions of violence must bedisregarded. The Tirukkural says that it is better not to kill an animal thanperform a thousand sacrifices. From this statement it is made out thatTiruvalluvar condemns sacrifices. According to Manu himself conducting oneasvamedha (horse sacrifice) is superior to performing a thousand othersacrifices. At the same time, he declares that higher than a thousand horsesacrifices is the fact of one truth. If we say that one thing is better thananother, the implication is that both are good. If the performance of asacrifice were sinful, would it be claimed that one meritorious act is superiorto a thousand sinful deeds? You may state that fasting on one Sivaratri issuperior to fasting on a hundred Ekadasis. But would you say that the same isbetter than running a hundred butcheries? When you remark that "this riteis better than that rite or another", it means that the comparison isamong two or more meritorious observances. In the concluding passage of the Chandogya Upanishad whwre ahimsa ornon-violence is extolled you find these words, "Anyatra tirthebhyah".It means ahimsa must be practised except with regard to Vedic rites. Considerations of violence have no place in sacrifices andthe conduct of war. If the ideal of non-violence were superior to theperformance of sacrifices, it would mean that "sacrifices are good butnon-violence is better". The performance of a thousand sacrifices must bespoken of highly but the practice of non-violence is to be regarded as evenhigher: It is in this sense that the Kural stanza concerning sacrifices is tobe interpreted. We must not also forget that it occurs in the section onrenunciation. What the poet want to convey is that a sanyasin does better byabstaining from killing than a householder does by conducting a thousandsacrifices. According to the sastras also a sanyasin has no right to performsacrifices. There are several types of sacrifices. I shall speak aboutthem later when I deal with "Kalpa" (an Anga or limb of the Vedas)aaand "Grihasthasrama"(the stage of the householder). What I wish to state here is that animals arenot killed in all sacrifices. There are a number of yagnas in which only ghee(ajya) is offered in the fire. In some, havisyanna (rice mixed with ghee) isoffered and in some the cooked grains called "caru" or"purodasa", a kind of baked cake. In agnihotri milk is poured into the fire;in aupasana unbroken rice grains (aksata) areused; and in samidadhana the sticks of the palasa (flame of the forest). Insacrifices in which the vapa of animals is offered, only a tiny bit of theremains of the burnt offering is partaken of - and of course in the form ofprasada. One is enjoined to perform twenty-one sacrifices. These areof three types:pakayajna, haviryajna and somayajna. In each category there are sevensubdivisions. In all the seven pakayajnas as well as in the first fivehaviryajnas there is no animal sacrifice. It is only from the sixth haviryajnaonwards (it is called "nirudhapasubandha") that animals aresacrificed. "Brahmins sacrificed herds and herds of animals andgorged themselves on their meat. The Buddha saved such herds when they werebeing taken to the sacrificial altar, " we often read such accounts inbooks. To tell the truth, there is no sacrifice in which a large number ofanimals are killed. For vajapeya which is the highest type of yajnaperformed by Brahmins, only twenty-three animals are mentioned. For asvamedha(horse sacrifice), the biggest of the sacrifices conducted by imperial rulers,one hundred animals are mentioned. It is totally false to state that Brahmins performedsacrifices only to satisfy their appetite for meat and that the talk ofpleasing the deities was only a pretext. There are rules regarding the meat tobe carved out from a sacrificial animal, the part of the body from which it isto be taken and the quantity each rtvik can partake of as prasada(idavatarana). This is not more than the size of a pigeon-pea and it is to beswallowed without anything added to taste. There may be various reasons for youto attack the system of sacrifices but it would be preposterous to do so on thescore that Brahmins practised deception by making them a pretext to eat meat. Nowadays a large number of animals are slaughtered in thelaboratories as guinea-pigs. Animal sacrifices must be regarded as a littlehurt caused in the cause of a great ideal, the welfare of mankind. As a matterof fact there is no hurt caused since the animal sacrificed attains to anelevated state. There is another falsehood spread these days, that Brahminsperformed the somayajnas only as a pretext to drink somarasa (the essence ofthe soma plant). Those who propagate this lie add that drinking somarasa isakin to imbibing liquor or wine. As a matter of fact somarasa is not anintoxicating drink. There is a reference in the Vedas to Indra killing his foewhen he was "intoxicated" with somarasa. People who spread the abovefalsehoods have recourse to " arthavada" and base their perverse views onthis passage. The principle on which the physiology of deities is basedis superior to that of humans. That apart, to say that the priests drank bottleafter bottle of somarasa or pot after pot is to betray gross ignorance of theVedic dharma. The soma plant is pounded and crushed in a small mortar called"graha". There are rules with regard to the quantity of essence to beoffered to the gods. The small portion that remains after the oblation has beenmade, "huta-sesa", which is drunk drop by drop, does not add up to morethan an ounce. No one has been knocked out by such drinking. They say thatsomarasa is not very palatable. . The preposterous suggestion is made that somarasa was thecoffee of those times. There are Vedic mantras which speak about the joyaroused by drinking it. This has been misinterpreted. While coffee is injuriousto the mind, somarasa cleanses it. It is absurd to equate the two. The somaplant was available in plenty in ancient times. Now it is becoming more andmore scarce: this indeed is in keeping with the decline of Vedic dharma. Inrecent years, the Raja of Kollengode made it a point to supply the soma plant forthe soma sacrifice wherever it was held. | Animal Sacrifice in the Age of Kali | An argument runs thus: In the eons gone by mankindpossessed high ideals and noble character. Men could sacrifice animals for thewell-being of the world because they had great affection in their hearts andwere selfless. They offered even cows and horses in sacrifice and had meat forsraddha. As householders, in their middle years, they followed the karmamarga(the path of works) and performed rites to please the deities for the good ofthe world. But, in doing so, they desired no rewards. Later, they renounced allworks, all puja, all observances, to become sannyasins delighting themselves intheir Atman. They were men of such refinement and noble character that, iftheir brother, a king, died heirless they begot a son by his wife without anypassion in their hearts and without a bit detracting from their brahmacharya.Their only motive was that the kingdom should not be plunged in anarchy forwant of an heir to the throne. In our own Kali age we do not have such men who aredesireless in their actions, who can subdue their minds and give up all worksto become ascetics and who will remain chaste at heart even in the company ofwomen. So it is contended that the following are to be eschewed in the Kaliage: horse and cow sacrifices, meat in the sraddha ceremony, sannyasa,begetting a son by the husband's brother. As authority we have the followingverse: Asvalambham gavalambham sanyasam palapatrikam Devarena sutotpattim kalau panca vivarjayet According to one view "asvalambham" in this verseshould be substituted with "agniyadhanam".If you accept this version it would mean that even those sacrifices in whichanimals are not killed should not be performed. In other words it would mean atotal prohibition of all sacrifices. The very first in the haviryajna categoryis agniyadhana. If that were to be prohibited it would mean that, apart fromsmall sacrifices called "pakayajnas", no yajna can be performed. According to great men such a view is wrong. SankaraBhagavatpada, whose mission in life was the re-establishment of Vedic dharma,did not stop with the admonishment that Vedas must be chanted every day("Vedo nityam adhiyatam"). He insisted that rites imposed on us bythe Vedas must be performed: " "Taduditam karma svanusthiyatam." Of Vedic rites, sacrifices occupy the foremost place. If they are to beeschewed what other Vedic rites are we to perform? It may be that certain typesof sacrifices need not be gone through in the age of Kali. If, according to the verse, agniyadhana is interdicted, andno big sacrifice is to be performed in the age of Kali, why should gavalambha(cow sacrifice) have been mentioned in the prohibited category? If agniyadhanais not permissible, it goes without saying that gavalambha also is prohibited.So, apart from certain types, all sacrifices are to be performed at all times. According to another verse quoted from the Dharmasastra, solong as the varnasrama system is followed in the age of Kali, in however smalla measure, and so long as the sound of the Vedas pervades the air, works likeagniyadhana must be performed and the sannyasasrama followed, the stage of lifein which there is no karma. The prohibition in Kali applies to certain types ofanimal sacrifices, meat in sraddha ceremonies and begetting a son by thehusband's brother. | Those who conduct Sacrifces | One who performs a yajna or sacrifice spending on thematerial and dakshina is called a "yajamana". "Yaj" (as weseen already) means to worship. The root meaning of "yajamana" is onewho performs a sacrifice. In Tamil Nadu nowadays we refer to a "mudalali" as yajaman. It is the mudalali whopays the wages. So it is that we have given him the same place as the yajamanawho pays dakshina in sacrifices. That even common folks refer to the mudalalias yajaman shows how deep-rooted the Vedic culture is in the Tamilland. There is another word which also testifies to the fact thatTamil Nadu is steeped in the Vedic tradition. A place where people are fed freeis called a "cattiram" by Tamils. In the North the corresponding wordfor the sameis "dharamsala"(dharmasala). How would you explain the use of the word cattiram in theSouth? It is derived from "sattram" which is the name of a type ofVedic sacrifice. In other sacrifices there is only one yajamana who spends onthe material and the dakshina. The priests recieve the dakshina from him andconduct the sacrifice on his behalf. In a sattra all are yajamanas. As we havementioned earlier any sacrifice brings benefits to all mankind and also servesto cleanse the mind of all those who participate in it - even those who witnessthe rites are benefitted. But the merit accrues chiefly to the yajamana. The speciality of a sattra is that all the priestsconducting it are yajamanas. It is a kind of socialist yajna in which the meritis equally shared. From this type of sacrifice has originated the termsignifying a place or establishment where anyone can come and eat as a matterof right. In a cattiram the one who feeds does not consider himself superior tothe one who eats. There is reason to believe that satras had a special place inthe tradition of Tamil Nadu. Among the rtvik Brahmins there are three classes. The"hota"(hotr) chants the rks, the hymns from the Rgveda in praise ofthe deity, invoking the devata to accept the oblation. Because of the highplace accorded to him in a sacrifice we hear even today the remark made withreference to anyone occupying a high position, " hota". The Rgveda is replete with hymns to various deities. TheYajurveda contains mostly the methods and directions for the conduct ofsacrifices. The Brahmin who looks after the conduct of the sacrifice is the"adhvaryu". The "udgata"(udgatr) intones the mantras of theSamaveda to please the deities. There is a Brahmin supervising the sacrificeand he is called the brahma. The Vedas themselves are called "Brahma". That iswhy one who learns them (the student) is called a "brahmacharin". Thesupervisor of the sacrifice, brahma, performs his function in accordance withthe Atharvaveda. Thus the hota, the adhvaryu, the udgata and the brahmarepresent the four Vedas in a sacrifice. In later times, however, the opinionemerged that the brahma is not connected with the Atharvaveda to the sameextent as the hota, adhvaryu and udgata are connected respectively with the Rg,Yajur and Sama Vedas. In actual practice also we see that those taking part insacrifices are conversant with the first three Vedas only and not with theAtharvaveda. For this reason the view is put forward that all sacrifices, fromthe somayaga to the asvamedha, are to be performed only on the basis ofthe Rg, Yajur and Sama Vedas. There are sacrifices which come independently under theAtharvaveda. Acording to Valmiki's Ramayana, Indrajit performed the Nikhumbhilasacrifice mentioned in this Veda. The other three Vedas have a far widerfollowing. Though we customarily speak of the four Vedas (Caturveda), the Rg,Yajur and Saman are bracketed together and specialy spoken of as"Trayi". (There are three types of sacrifices mentioned in theAtharvaveda: "santikam" for peace; "paustikam" forstrength; and " abhicharikam" to bring injury to enemies). 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