However hard I try to sway from that sinful city porno-HOD Narayanasamy, attributing all his foolishness still he is tempting me to punch his nose at his age. Whenever he writes, does he not know that he is a fool who does not understand that he is a fool? Does he drink liquor which is amrita? Muttal. Either one shall be learned or evince interest to learn and respect people or refrain from intelligence lest own brailess will be exposed; but doing neither pouring H2s outflowing the group vessels, not at all bothered by any thing that too at 98 really makes anyone feel is he a dead ghost or osuedo named joker? I really wonder whether any members do exist in Kerala or thathaa or does anyone really lack the boldness to shut the shutters of garbage outflow so badly? A 98 does not behave like an LKG kid but looks so. One who has no knowledge nor one who cannot write the evidentiary contents using the pages as afiller of rubbish and 2 jokers jalrawing ; what a way to go? K Rajaram IRS 9425
On Wed, 9 Apr 2025 at 09:47, Narayanaswamy Iyer <[email protected]> wrote: > > Dear folks > > Once again the forked-tongue tempter slimy serpent posing as super-aviveki K > Rajaram ex-IRS 9425 trots out > another torrent of putrid trash under the guise of explaining why the > soma-juice is so prevalent in the r'g-vedam. > > In the process he shamelessly contradicts himself over and over again. > > His current credo and propaganda is:- > > "*In Vedic tradition, "Soma" (Sanskrit: सोम**, soma) refers to a divine > elixir or "nectar of immortality" associated with bliss, energy, and the > power of creation, often described in the Rigveda's hymns as the "juice of > life" and a symbol of immortality.*" > > Not so long ago, he vehemently defended the idea that "soma" means the > moon. > > He forged a false link between soma the moon god (one of the nine > navagrahas of yajur-vedam) and intoxicant soma-juice from the crushed soma > plant by saying that the plant is plucked from the mountain-side while > the moon is shining, so it is called soma plant and its juice is called > soma-juice. > > Later, he insisted that:- > > "‘*The Soma appeared as a whirling, integrated process of atoms that > behaved freely and independently from the rest of the world. **Soma is > strong in its identity. It is self-guiding, self-correcting, and moves > based on its interests, needs, and wants. It is not a ‘what’ but a ‘how’. > Soma is a process.*" > > and -- > > "*BOOK 9 of the Rig Veda contains 114 hymns to Soma. Soma is presented > variously as a god, (and as) an ambrosia of immortality drunk by (vedic) > gods.*" > > My comments:- > > Free-wheeling atoms remain atoms forever. Only molecules can > form anything. > > The juice squeezed by humans from an earthly mountain-side plant in > moonlight (as toddy is tapped from the sap of coconut trees) gives > immortality to r'g vedam's various gods, who would otherwise die as mere > mortals? > > Can anything be more absurd and far-fetched? > > If the soma-juice is really divine as claimed, why is it not extracted > from plants in heaven, and consumed there? > > "*Soma is often seen as the fuel for the fire of Agni (the Vedic god of > fire), with Soma representing the transformed essence prepared for Agni's > activity.*" > > My comments:- > > Water, beer, toddy, and soma-juice poured into the sacrificial fire > (homaagni) EXTINGUISHES it. It does NOT feed it as FUEL. Melted ghee > does. > > S Narayanaswamy Iyer > > On Wed, Apr 9, 2025 at 11:16 AM Rajaram Krishnamurthy < > [email protected]> wrote: > >> In Vedic tradition, "Soma" (Sanskrit: सोम, soma) refers to a divine >> elixir or "nectar of immortality" associated with bliss, energy, and the >> power of creation, often described in the Rigveda's hymns as the "juice of >> life" and a symbol of immortality. >> >> Origin and Meaning: Soma is derived from the root "su," meaning "to >> energize, stimulate, swell, expand, and grow," and is associated with the >> power of bliss or Ananda, knowledge, Veda moon etc >> >> Rigveda: >> >> The concept of Soma is central to the Rigveda, particularly in the ninth >> book or mandala, which contains numerous Soma hymns. >> >> Counterpart of Agni: >> >> Soma is often seen as the fuel for the fire of Agni (the Vedic god of >> fire), with Soma representing the transformed essence prepared for Agni's >> activity. >> >> Symbol of Immortality: >> >> Soma is also called "nectar" or amrita (immortal nectar), symbolizing the >> essence of life and immortality. >> >> Purification: >> >> Soma and Agni are both called "pavamAna" or "pAvaka" meaning "purifier", >> and "pavitra" meaning "pure". >> >> Biology: In cellular neuroscience, "soma" refers to the cell >> body of a neuron or other brain cell, containing the nucleus. AND SOMA IS >> ADOPTED IN THE MODERN WORLD IN GAMES ECONOMICS AND FINANCE ALSO. >> >> 2 [image: A diagram of a nerve cell AI-generated content may be >> incorrect.] >> >> The soma of a neuron (i.e., the main part of the neuron in which the >> dendrites branch off of) contains many organelles, including granules >> called Nissl granules, which are composed largely of rough endoplasmic >> reticulum and free polyribosomes. The cell nucleus is a key feature of the >> soma. The nucleus is the source of most of the RNA that is produced in >> neurons. In general, most proteins are produced from mRNAs that do not >> travel far from the cell nucleus. This creates a challenge for supplying >> new proteins to axon endings that can be a meter or more away from the >> soma. Axons contain microtubule-associated motor proteins that transport >> protein-containing vesicles between the soma and the synapses at the axon >> terminals. Such transport of molecules towards and away from the soma >> maintains critical cell functions. In case of neurons, the soma receives a >> large number of inhibitory synapses, which can regulate the activity of >> these cells. It has also been shown that microglial processes constantly >> monitor neuronal functions through somatic junctions, and exert >> neuroprotection when needed. >> >> 3 Soma is one of the most common other names used for the deity; >> >> In post-Vedic Hindu mythology, Soma is used for Chandra, who is >> associated with the moon and the plant. The Hindu texts state that the Moon >> is lit and nourished by the Sun, and that it is Moon where the divine >> nectar of immortality resides. In Puranas, Soma is sometimes also used to >> refer to Vishnu, Shiva (as Somanatha), Yama and Kubera. In some Indian >> texts, Soma is the name of an apsara; alternatively, it is the name of any >> medicinal concoction, or rice-water gruel, or heaven and sky, as well as >> the name of certain places of pilgrimage. >> >> 4 Soma, the Counterpart of Agni >> >> A Every form of Agni has a corresponding form of Soma, without which >> it cannot function properly. This is also an important fact to carefully >> consider. Soma is the principle of water, nourishment and bliss that >> complements Agni as fire, purification and knowledge. Similarly, Agni is >> the Sun and Soma is the Moon, the active and receptive aspects or >> electrical and magnetic forces, and all such complementary principles in >> nature. The entire universe is of the nature of Agni and Soma. >> >> B Agni is the primary principle in Vedic knowledge. This begins with >> the centrality of the digestive fire in Ayurveda. It extends to the fire of >> prana and to the fire of meditation, which are the basis of higher Yoga >> practices. >> >> C Agni in the broader sense is a cosmic power of light, perception and >> transformation, extending to the light of consciousness itself. Agni is not >> merely fire as a material or physical principle but as the light of all >> existence, with the entire universe itself existing as the cosmic fire. >> >> D In Ayurvedic treatment and Yoga practices, Agni relates to light, >> heat, purification and detoxification. It is the application of heat in >> some form or another that purifies, ripens, cooks and transforms. Higher >> Agnis are needed to develop a higher awareness. >> >> E On an outer level Soma is the fuel for the fire as Agni. Yet on an >> inner level Soma is the transformed essence prepared, cooked or ripened for >> the fire – the fruit of Agni’s activity. For the digestive fire, good >> natural food is its fuel based Soma. Yet healthy tissues of the body are >> the Soma or result of the digestion of that food. For the Pranic Agni or >> life fire, good air, space, environment and positive fragrances are its >> fuel-based Soma. A positive loving emotional expression is the inner Soma >> that is the result of proper development of prana. For the mental Agni, >> good natural sensory impressions are its outer Soma or fuel. Creative >> intelligence is the inner Soma that is the result of proper digestion of >> our sensory impressions. At the highest level for Agni as consciousness, >> there is the complimentary Soma as Ananda or bliss. This is the Soma of >> higher Vedic knowledge and the Ananda of Vedantic meditation. >> >> The Importance of Soma in Your Meditation Practice >> >> F Soma is first described in the Soma hymns of the Rigveda, the >> oldest Vedic text, which predominate in the ninth book or mandala. They are >> regarded as the most important hymns in the entire text and as providing >> the power to make us into Rishis or seers. If we consider the role of Soma >> in our healing and spiritual practices, as well as Agni, we can create a >> more integral and balanced approach. We can learn how to enhance the bliss >> or Samadhi that is also the highest goal of our efforts. >> >> Soma, the Mind and Brain >> >> G Soma is called “nectar” or amrita. As amrita means both nectar and >> immortality, Soma is also called the “nectar of immortality.” Soma flows in >> drops called Bindus in Tantric thought. As Agni is the fire that ascends >> from below, Soma is the grace that descends from above. Agni relates to the >> Kundalini fire that ascends from the root chakra below and Soma is the >> corresponding nectar that descends from the thousand-petal lotus of the >> head above in higher Yoga practices. The thousand-petal lotus is often >> called the seat of Soma or the Moon. Soma relates to the mind in Vedic >> thought, which is often identified with the Moon, and has its seat in the >> head. The mind like the Moon has a reflective nature that is developed >> through receptivity, observation and contemplation. The mind functions best >> when it is cool and calm like the light of the Moon. The mind has its own >> natural contentment when it rests in its own nature, held silent within us. >> Honouring the Moon in our lives and understanding the place of the Moon in >> our Vedic astrology chart helps us work with the Soma within us. >> >> H The thousand-petal lotus of the head has its physical counterpart >> in the brain and its many folds of tissues and fluids. In terms of >> Ayurveda, Soma relates to the Tarpak Kapha, the one of the five forms of >> Kapha dosha that lubricates and nourishes the brain and nervous system. It >> supports the watery nature of the cerebrospinal fluid, and promotes >> contentment, harmony and well being at both physical and psychological >> levels. Tarpak means, “that which gives contentment.” Developing Tarpak >> Kapha, amrit or Soma is a way of gaining control of our own brain chemistry >> and promoting the secretion of positive chemicals and hormones that keep >> our nervous system calm and content. This development of Soma/Tarpak Kapha >> can help counter many adverse psychological conditions notably depression, >> anxiety, stress, anger and addictions of all types. It is an important >> factor in Ayurvedic psychological treatments. This inner Soma or Tarpak >> Kapha has the power to heal and rejuvenate both body and mind, including >> the senses and the nervous system. It is the basis of Ayurvedic >> rejuvenation therapies, particularly for the mind. >> >> J Yet as a form of Soma, the mind is also the ultimate result of our >> nutrition and digestion at both physical and psychological levels. This >> essence of mental digestion is reflected in our memories. The mind as the >> essence of our memory should be based upon positive memories and attitudes. >> Taking your mantra to the deepest level of your memory is an important way >> to do this. Meditation is a way of cultivating the essence of our being >> and connecting to the inner delight or Soma of resting in our own nature as >> pure awareness. It is a way of extracting the essence of peace and bliss >> that pervades this vast wonderful universe of consciousness. The seed >> mantra develops into a natural state of meditation in which we can feel >> a single awareness, vibration and creative energy pervading not only >> ourselves but also the entire world around us. >> >> Unitary Mind, Prana and Speech >> >> K Concentration is the foundation for developing meditation. The rule >> is that when the mind becomes one-pointed (what is called the ekagra chitta >> in Yoga and Vedanta) then it naturally moves into a state of meditation and >> samadhi – its bliss or Soma begins to naturally flow. This means that we >> need to bring our minds into a state of singularity, like a singularity as >> in modern physics that moves beyond the ordinary laws of nature, in order >> for any inner transformation to occur. In a singular state, the mind is >> able to move beyond time, space and karma, beyond localized awareness to >> unitary consciousness that connects us with the entire universe. This >> single pointed awareness is the bindu or point focus that is also the drop >> and flow of Soma. A seed mantra is an important way to develop this >> one-pointed mind. The practice of Self-inquiry in Vedanta, or asking the >> question “Who am I?” is another. The one-pointed mind is the unitary mind >> in which we are wholeheartedly attentive to whatever concerns us in life. >> This unitary mind in turn is linked to the unitary prana, which is the >> concentration not only of the breath, but the energization of our entire >> vitality towards a higher goal in life. >> >> L From the soft palate of the mouth one can experience a flow of >> nectar from the brain that will bring a sweet taste to the saliva. Fixing >> our awareness at this point also helps us control all the senses and turn >> them within. This is aided by holding our inner gaze at this location. >> >> M Effortlessness and Flow The Soma of delight flows >> best when we give up outer effort and enter into an effortless state of >> both inner and outer relaxation, which is to open our hearts to the grace >> and beneficence of the magical universe in which we live. We need to learn >> how to flow with the grace and delight of all existence. Often our personal >> efforts, strain and striving inhibit us in our higher growth and spiritual >> evolution. Our practices should be done naturally and gently, allowing >> inner processes to unfold, like a stream moving to the sea. >> >> N Space To develop this nectar of meditation, we need to >> create a sense of space and vastness in our awareness. Space is delight or >> ananda, as it is freedom and letting go of all bondage. Vastness in the >> mind is necessary to create space – meaning that we must let go of little >> and trivial things, personal and emotional conflicts, and connect ourselves >> with the unbounded universe and its innumerable forms of life and >> consciousness. >> >> P Receptivity Another important Soma principle is >> receptivity. Be receptive, which means to be respectfully observant of all >> life, of yourself and of all your relationships. When we are quietly >> receptive then what is of greater value and truth will naturally come to >> us. This involves becoming a vessel in life that is open to and can carry >> the nectar, grace, beauty or Ananda that pervades all things. To be >> receptive means not to judge but to allow each thing to reveal and unfold >> its true nature for you. >> >> 5 A Study on the Synchronization of Rituals and Myths of Soma] >> >> In Vedic thought, myth and ritual have both been regarded as very follow >> up to each other. Both are so homologous and redundant that even the >> ancient Indian scholars found it difficult to discriminate between the two. >> All the Samhitas have ritualistic texts (Brahmanas) attached to them which >> texts propound again and again that the poetry of the Vedas is limitless in >> the scope of its meaning and the mythical figures as well as the rituals >> have indirect or symbolic meaning. So, whatever the form of the myth or the >> ritual, it has an inwardly known aspect. Both myth and ritual have >> underlying truths regarding the inner nature of the universe as well as >> human life. The various components of ritual are also supposed to have >> indicative association. >> >> B The Brahmanas have demonstrated the possibility of multifold >> interpretation of the Vedic myth. The Vedic ritual also has similarly been >> interpreted at various levels. The third Kanda of the Shatapatha >> Brahmana. describes and analyzes the Soma ritual and the whole ritual is >> viewed at various levels. The components of the yajnika pattern are seen as >> corresponding to the various organs and faculties of a human being and the >> co-ordination of mind, intellect and speech is desired for the performance >> of the ritual. >> >> C We find a myth of the theft of the Soma by the eagle in the >> Rigveda. It belongs to a series of Indra-hymns (Rigveda 4.16-32) which are >> attributed to the seer Vamadeva. We also find a number of other allusions >> to this mythical exploit scattered in other hymns of the Rigveda. The >> eagle (suparna, shyena) steals the Soma from afar, from the mountain or >> from heaven. The hymn, which is addressed to Indra, simply states that the >> eagle brought the Soma for ‘you who desired it’ He brings back the Soma, >> holding it in his claw (foot) pada. On the way, an archer named Krishanu, >> usually interpreted (according to the later testimonies) as a Gandharva, >> the guardian of the Soma shoots an arrow at him. One of the eagle’s >> feathers, shot off by the arrow, falls in mid-air. The eagle gives the soma >> to Indra. Thanks to the possession of the soma, Indra gets a standing among >> the gods, and, in the intoxication of the soma, he is able to perform >> several of his well-known exploits, notably slaying Vritra. Alternatively, >> the eagle is said to give the Soma to Manu or mankind, so that men can >> perform rituals with it. But in this case too, its ultimate recipients >> include Indra (as well as other gods, of course), the receiver of the >> oblations and the Soma-drinker par excellence. One more theme which is >> implied in this mythical account, is that the Soma was originally in the >> possession of Indra's enemies, since it is protected by an archer and >> either the eagle or the Soma are kept guarded in a hundred metal forts to >> prevent the theft: shatam ma pura ayasirarakshannadha "a hundred metal >> forts guarded me" ; perhaps these enemies are the older Gods or Asuras, >> who are afraid that Indra, once in the possession of the Soma, will usurp >> their position of supremacy. We find the myth of the Soma-theft in the >> following texts of the later Veda, mostly in texts belonging to the black >> and white Yajurveda. These different versions present certain variations. >> Some of these passages briefly state that the Soma is in the third heaven. >> The Gayatri meter (sometimes assuming the form of a shyena or bird) fetches >> it. On the way back, one of the Soma's leaves (parna) is cut off, and it >> becomes a parna -tree. That is why, if a person makes the oblation -spoon >> (juhu) out of parna -wood, then his oblations become similar to Soma or, if >> his sambhara consists of parna wood, then he obtains a draught of Soma or, >> whoever drives the calves away with a parna -branch obtains Soma ; >> alternatively, if the sacrificial post (yupa) is made out of palasha- >> (parna) wood, a pashubandha ritual performed without soma becomes >> equivalent with one performed with Soma. >> >> ALL THESE VERSES IN RIG AND YAJUR VEDAM SPEAKS ABOUT SOMA ONLY: >> >> Shatapatha Brahmana. 3.5.3.1-25 Shatapatha Brahmana. 1.7.1.1; 3.2.4.1-7; >> 11.7.2.8; Shatapatha Brahmana. 11.7.2.8 >> >> Rigveda 4.37.1-5 Rigveda 10.144.3-5 Rigveda 3.43.7 Rigveda 10.144.5 >> Rigveda 9.77.2 Rigveda 4.27.4 Rigveda 10.144.5 Rigveda 10.11.4 >> Rigveda 4.27.1 >> >> Taittiriya Samhita 3.5.7; 6.1.6; Taittiriya Samhita. 3.5.7 Taittiriya >> Brahmana. 1.1.3.10 Taittiriya Brahmana. 1.1.3.10 >> >> Aai.Br.. 3.25.-26 Maitrayani Samhita 4.1.1 >> >> D Other versions present a more developed and complete form >> of the story, which can be summarized as follows: Kadru (the Earth) and >> Suparni (Speech;sometimes the Sky) hold a bet. Which Suparni loses. Kadru >> tells her to get for her the Soma, which is kept in the third heaven, to >> pay for her freedom. Suparni sends one after the other her three children, >> the meters Jagati, Trishtubh and Gayatri. (Alternatively, the Gods and >> rishis request the meters to get the Soma which is in heaven. Only the >> Gayatri, although she is the smallest meter, manages to bring back the >> Soma, holding two pressings in her feet and one in her beak. Some of these >> versions have one common point with the Rigvedic account, namely that a >> Soma-guardian (a Gandharva named Vishvavasu or Krishanu) cuts off either >> a Soma-leaf, or a feather (or claw) of the Gayatri, as she flies away with >> the Soma. This leaf / feather/claw undergoes certain transformations when >> it falls down. Alternatively, in an interesting reversal, the Soma is >> stolen from the Gayatri by a Gandharva who is not the Soma's legitimate >> guardian. The Gods, knowing that Gandharvas are fond of women, send Vac >> (Speech), who is a woman, in exchange for the Soma. The Gandharvas agree to >> this exchange, but Vac does not want to remain with them. The Gods and >> Gandharvas vie with each other for her, exchanging their respective roles, >> the Gandharvas chant the Vedas and the Gods to charm her. Vac is pleased >> with the gods' singing and goes back to them. >> >> E The myth which introduces and explains the necessity of the >> fivefold ritual in the agnicayana is complex, proceeding by means of >> elaborated reflections made by Prajapati himself which perhaps mirror the >> perplexity of the liturgist who found himself obliged to include it in the >> Soma ritual. The general features of the myth lead us to think that it >> is important though it may be because of cosmological doctrine. >> Pravarga, as a unit, was originally a morning offering to the Ashvins and >> perhaps only at a later stage in the Indian tradition was it officially >> incorporated into the ceremony of the pressing of Soma. Indeed, to judge by >> the myth which presents it to us, this incorporation did not take place >> without opposition on the part of the more traditionalist. The myth is very >> significant in this respect. The myth, as it is presented the >> Satapatha Brahmana., starts with the session (satra) for a Somayajna held at >> Kurukshetra on a night of full moon, by a select group of Gods including >> Indra, >> Agni, Vishnu, Soma, Makha, Vishvadeva, but not–and this said explicitly >> -the Ashvins[. All these Gods are connected, in one way or another, with >> pravarga and especially, the absent Ashvins, the heavenly twins, who were >> its first beneficiaries. Agni is the receiver of the first pressing in the >> morning because he is the sacrificial God par excellence; Indra is the >> receiver of the second pressing, at midday, because he reconquered it from >> Vishnu, Vishnu is the receiver together with the other of the following >> upasad, because he conquered the sacrifice first. Soma is present because >> it is in his pressing that the pravargya is offered and Makha is there >> because it is the sacrifice’s head. The Ashvins, who are so drastically and >> explicitly excluded, are the receivers of the pravargya itself. After the >> usual preparations, the Devas desire a deeper knowledge of the ritual they >> are about to perform. So, they enter into a contest among themselves to see >> who will succeed in being the first to attain the end of the ritual. The >> means to be used are the usual religious ones: tapas, yajna, faith and >> asceticism. The palm of victory will be luminous glory to be then shared by >> the rest of the group. The winner is Vishnu, a God relatively new to the >> Pantheon, who begins to acquire prominence precisely because of this >> victory (tad vishnuh prathamah prapa), for which he became the sacrifice >> (sa yah sa vishnur sah). But Vishnu is puffed up by his triumph which sets >> him on his way to becoming the Supreme God and forgetting the agreement >> to share his glory with the rest of the group, he takes up his bow and >> three arrows for self-defense and withdraws to a place apart, waiting and >> at the same time resting, erect and with his head reclined on the end of >> the bow. The other Gods, defeated, sit around him, keeping a respectful >> distance from him, not daring to reclaim their share of the glory. Then, >> some ants (varmi), of the upadika species, offer to help them to recover >> the lost ritual in return for the gift of finding food and water even in >> the desert. The Gods agree. So the ants secretly approach Vishnu and start >> gnawing away at the bowstring. Finally it snaps, and the end of the bow on >> which Vishnu is confidently resting his head, is suddenly cut loose and >> severs his head clean off (vishnoh shirah pracicchidatuh). With a ‘ghrn’ >> sound, the head falls and becomes the Sun (tad patitvasavadityobhavad), >> while the rest of the sacrificial body of the God lies stretched out >> (pra-vrj) pointing towards the East. Hence the names ‘gharma’ and >> ‘pravargya’. Vishnu, still resplendent even though decapitated, is >> admired by the Gods and finally recognized to be the great hero;hence >> the name mahavira. >> >> D and E are covered by these verses: Taittiriya Samhita. 6.1.6; >> Kathaka Samhita 23.10; Shatapatha Brahmana. 3.2.4.1-7; Aai.Br. 3.25-26; >> Shatapatha Brahmana. 3.2.4.1-7; Aai.Br. 3.25-26 Shatapatha Brahmana. >> 14.1.1.1: Shatapatha Brahmana. 14.1.1.4: Shatapatha Brahmana. >> 14.1.1.4 Shatapatha Brahmana. 14.1.1.5 Shatapatha Brahmana. >> 14.1.1.6 Shatapatha Brahmana. 14.1.1.7 Shatapatha Brahmana. >> 14.1.1.8 Shatapatha Brahmana. 14.1.1.9 Shatapatha Brahmana. 1.1.10 >> >> K Rajaram IRS 9425 To be contd >> >> -- >> 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 visit >> https://groups.google.com/d/msgid/keralaiyers/CAL5XZoojKMAmD1HpPfV%2BOgJik9K4HJEG1v_Q9jUqMpfJyPywMQ%40mail.gmail.com >> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZoojKMAmD1HpPfV%2BOgJik9K4HJEG1v_Q9jUqMpfJyPywMQ%40mail.gmail.com?utm_medium=email&utm_source=footer> >> . >> > -- > 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 visit > https://groups.google.com/d/msgid/keralaiyers/CAL4idhOuyWjvtuY5G6PxONH-y8Mf0E-PwdoXz6JKx9YaTmAKnA%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL4idhOuyWjvtuY5G6PxONH-y8Mf0E-PwdoXz6JKx9YaTmAKnA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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