Topic: Dwaita Philosophy
Part-I, MArgashira MAsa Krishna PakSha
(25th Dec Pratipatyam to 31st Dec AshTamyaam)
Margashira Maasa Krishna Paksha
(25th Dec to 8th Jan 2008)
Sri S A R V A J I T Samvatsare,
DakshNinaayaNe,
Hemanatha Rutu,
Margashira Masa
KRISHNAPAKSHA
Maasa Niyamaka:
“Om Sri NarayaNaaya Namah”
To perform
“ NARAAYAnA SmaraNe”
before work,
during work,
after work,
whenever free and also
while sleeping.
During the course of the four “ruthus” or eight months we have witnessed a number of festivals systematically planned for assisting humanity on its forward march stage by stage.
It is the fifth one, a season of snow fall. The last one is Shishira ruthu,a season of coldness.(Magha- Phalguna) The four months put together constitute the Winter season.
Dhanur Maasa is most suited for performing
a)“Hari SmaraNe”.
b) It is the easiest way for salvation.
c)This month ordains the human beings to a daily routine of bath in sacred waters,
d) so also the performance of daily Bhajans at the early morning through out the month is considered the Ushakaala of the Devas.
The idea behind such an injunction seems that the devotees get into the habit of doing such worship, reciting the stotras of the Lord through out their life.
( The Rationale of Hindu Festivals. SkandanarayaN 1985)
BrahmaNyo Devaki putro Bramhanyo Madhusoodhana
Om!Sarava bhootastha mEkaM naaraayaNaM!!
KaaraNaroopamakaara Bramha OM EthadarthavashirO Yodheete!
PraataradhiyaanO raatri krutaM paapaM naashayati!!
SaayaamadheeyaanO divasakrutaM paapaM naashayati!
MaadhyaaMdina maadithyaabhimukhOdhiyaanah!
PaMchapaataka upapaatha kaathra muchyate!!
SarvavEda PaaraayaNa puNyaM labhate!
NaaraayaNa SaayujyamavaaPnOthi!
NaaraayaNa saayujyamavaaPnOthi!
YaM EvaM vEda!
Ithyapanishat!! Hari OM !!
shree Laghu NaaraayaNOpanishat
Om NaaraayaNaaya vidmahe Vaasudevaaya Dheemahi
thannO VISHNUm prachOdayaat.
“ NaaraayaNaakhilagurO Bhagavan NamasthE “
NaarayaNaaya paripooRNaguNARNavAya
VishOdayasthitilayOnniti pradAya
JnAna pradAya vibhudAsura saukhya dukha
SatkAraNAya vitatAya namO namastE
-Sri MadhvAcharya
(Ma.Bha.Tat.Nir)
ApO NArA iti PrOktah ApOvai narasoonavah
AyanaM tasya taah poorvaM tEna NArAyaNa iti smrutah!
a) NArAh muktAh tEShAM ayanah nArAyaNah !
He is called NARAYAnA since he is the protector for those who seek “Mukti”
b) ArANAM dOShANAM virudhdhatwaat NArAAh guNAh
tEShAM AyanatwAt NARAAYAnAh
Bhagawanta is named NarayaNa since HE is “ GuNa pooRNa “
c) NAraM jnAnaM tEna NArENa Eyata iti NaaraayaNa
Bhagawanta is called NaaraayaNa since He is supreme in “Jnaana vishaya”
d) araah dOShaah araaNaaM ayanaM na Bhavati iti NaaraayaNah
Bhagawanta is called NaaraayaNa since He is “ DOsha-doora”
e) Naaraa-Lakshmi tasyaah ayanaM Ashrayah NaaraayaNah
He is called NaaraayaNa since He is the husband of LakshmidEvi
f)NaraNAM adhipatih mukhya vaayuh tadaashrayatwaat NaaraayaNah.
He is Swami to Vayu dEvaru and hence He is called NaaraayaNa.
( DAsa sahitya Saurabha-SaMpuTa-2. Geeta PrakAshana Vijapura)
VishNu Sahasranama Sloka 26
238. su-prasadah - The Giver of good favors. Om
suprasadaya namah.
239. prasannatma - He with a clear mind; Of delightful nature. Om prasannatmane namah.
240. visva-srit - The Creator of the Universe. Om viava-srije namah.
241. visvabhug-vibhuh - He who pervades all things and protects them. Om visvabhug-vibhave namah.
242. satkarta - He who honors the good. Om satkartre namah.
243. satkritah -He who is worshipped by the sadhus (even by those who deserve to be worshipped). Om satkritaya namah.
244. sadhuh - One who carries out (whatever His devotees say). Om sadhave namah.
245. jahnuh - The Concealer (of His greatness from the non-devotees). Om jahnave namah.
246. narayanah - The Supporter of the hosts of souls. Om narayanaya namah.
247. narah - a) He who is imperishable. b) The Leader. Om naraya namah.
“SharaNu Hokkenayya
Enna maraNa samayadhalli ninna
CharaNa SmaraNe KaruNisayya
NARAAYAnA ! “
- Sri Kanakadaasa's "Keshavanaama"
Padma gadhaa chakra
shankha dharONaaraayaNOvath
naaraayaNasya MahiShi
LakShmi syaadwaraadhaamama
- Sri Sumatheemdhra Theertharu.
NaaraayNa, NaaraayNa, NaaraayNa,
NaaraayNa, NaaraayNa, NarahariyE
NaaraayNa, NarahariyE hayavadanaswaami
Nee enage dayamaaDo
Nigamava kadyoudu duguDa daithyana koMdi
Agama taMdu ajagitte
Agama taMdu ajagithyO hayavadana
Adi mooruthiyE DayamaaDo !
Vaadiraajrigolidi Sodepuradali niMdi
VEdavannella aruhidyo
VEdavanella aruhidyo hayavadan
BEloora Chenna dayamaaDo.
- Sri Vaadirajar.
Heya samsAradha Marma
GAyava mAyuvamte
BAyi muchchi koLLade
Sri NAraayaNanna nEneyirO !
- Sri Purandara DAsa
Shree RamaNa @SarvEsha Sarvaga
Saara BhOktha swatamtra dhOSha vi
Dhoora jnaanamda Bala Aishvarya GuNa pooRNa !
Mooru GuNa Varjitha SuguNa saa
Kaara Vishwasthithi layOdaya
KaaraNa Krupaa saaMdra NaraharE! SalahO Sajjanara.!!
Sri Jagannatha Daasaru ( Harikathaamrutha Saara.
KakShaa Taratamya SaMdhi ( 32-1)
@ Sri Ramana: The Lord., SarvEsha saravaga saara= omniscient.
It reminds us about “ Sidhdha saaDhana- BimbakaaMbudake- (Proven means-
for realisation of the lord within) based on KamkaNaakaara Sulaadhi- Chakraabja MaMdala of the great Sri Vijayadaasaru, the Guru of Sri Jagannatha daaasaru.
Sriman Madhwachaarya in his “Tantrassara” has explained
“ Poojyascha Bhagavaan nithyam Chakraabja maMdale”
Worshipping the Lord with Chakraabja Manadala as peeTa ( Pedastal) is specially rewarding.
The omnipresent Supreme being can be visualised through this Chakraabja MaMdalam which is designed as a frame work suitable for meditation. The Supreme beng is present in all the tattvas, respective Abhimaani devatas and Rashi and Stars.
Except the Purusha sooktha, the remaining seven Maha Mantra and forms of the Lord to be meditated through them are depicted in the Manadala.Worshipping the Lord thro’ this holy medium without desire for returns is an excellent
means for realising the Supreme Being within oneself.
“Sri Madhwacharya has mentioned this Manadala briefly. Sri Vijayadasaru in his kanakaNaakaara Suladhi has given elaborate details. To explain in brief,
“The Chakrabja Manadala is a unique sacred chart utilized for the meditation of God designated GrUni ( the name meaning most compassionate). He is meditated as most compassionate
The chart has sevan AvaraNas viz., boundaries ( Circles or Valayas) In the last avaraNa the forms of the God conveyed by 51 symbols Am,Aam are present.
In the other Aavarabnas , the presiding forms of stars, planets, years, months, days etc are present.
Two most important aspects of this chart are:Presence of the Keshava etc 24 forms of the Supreme God Presence of 8 Maha Mantras.
The supreme God “ GrUni ” is in the central circle, which is a triangle. Surya Manadala, Chandra manadala and Agni manadala surround this triangle.
Every sathvika soul has to have a vision i.e. Aparoksha jnaana of his Bimba roopa. This chart helps to have such vision.”
- Prof K T Pandurangi.
Just a small list of Keerthana’s on LORD “ NaaraayaNa” of Sri Puranadara dAsaru.
Hari Bhakthas could recite some of them during this Maasa
i) NaaraayaNa nembuva Naamava Nimma !
Naalige Thudhiyimdhali Biththirayya !!
ii) NaarayaNa Enna Baaradhe! Nimma!
NaaligeyOLu MuLLu Murishihudhe!! Kallu Jadidhihudhe!!
iii) NaarayaNa Govinda ! Hari! NaarayaNa Govimda!
iv) NaarayaNa te NamO NamO ! Bhava ! Naaradha sannutha NamO NamO!!
v) NaarayaNa Govimdha! Jaya jaya ! parathara paramaanamdha!!
vi) NaarayaNa ennirO! Shree Narahari ! paaraayaNa maadirO!!
vii) NaarayaNa ninna naamadha SmaraNeya! Saaraamruthavu! Enna naaligege
barali!!
viii)NaarayaNa nemba naamava nEmadhi Nenevuthir echcharike!
ix) NaarayaNa Namo NaarayaNa NamO NaarayaNa NamO~
x) NaarayaNa ninna naamamruthavanu Naaligeyalli Nillisayya !
xi) Hari NaaraayaNa Hari NaaraayaNa Hari NaaraayaNa Enu manave
xii)Hari NArAyaNa Hari NArAyaNa Hari NArAyaNa enu manave!
xiii) NArAyaNanemba nAmava nEmadi nenevutireccharike!
25th December, Tuesday, DWITEEYAAM
( ShraadhDha Tithi Dwithiyaam)
Tithi : Dwiteeyam (27.50)IST
Vaara : Bhauma vaasara
Nakshatra : Punarvasu(27.31)IST
Yoga : Bramha
KaraNa : Taitila
Nanjangud SrikanteShwara Tri Ratha
26th December Wednesday , THRUTEEYAAM.
( ShraadhDha Tithi Truteeyam)
Tithi : Truteeyam (26.37)IST
Vaara : Saumya vaasara
Nakshatra : Pushya ( 27.00)IST
Yoga : Aindra
KaraNa : VaNija
27th December,Thursday, CHATURTHAYAAM
( ShraadhDha Tithi ChaturthyaaM)
Tithi : Chaturtyam (25.52)IST
Vaara : Guru vaasara
Nakshatra : AshlEshA (26.49)IST
Yoga : Vaidhruti/ViShkaMbha
KaraNa : Bava
i) Dhanur vaidhruti Yoga
ii) SankashTa Chaturti
28th December, Friday,PANCHAMYAM
( ShraadhDha Tithi Panchamyam)
Tithi : Panchamyaam (25.35)IST
Vaara : Bhrugu vaasara
Nakshatra : MaghA (27.12)IST
Yoga : Preeti
KaraNa : Kaulava
Srimad AkshobyathirtharaP.D ( (Malakheda)
5th pontiff of the Uttaradhi mutt. (1350-1365)
During the Chaalukya period in Jamakhandi taluk there was a jeweler called Keshava Bhatta- he got a son in 1282 named as Govindha Bhatta.
(Page103-‘Guru Namana’- Editor SuLaadhi Kuppe Rao, Sri Varadhendra Sahithya Mandali, Lingasugur) The boy, when he was about 30 years old was impressed with the teachings of Sriman Madhwar. He later became his disciple and took ashram as
Sri AksHoBhya Thirtha in 1312 -
He won in the debate against VidyaraNya of Vijayanagar. An able saint in the Nivarana of “Bramhahatya Dosha” His works “Vedasara” is famous.
One loving glance, a gesture, a touch, and a smile was enough to dissolve the ego and bring a lasting transformation in the life the warrior.
He entered Brindavanam on 4-12-1365 at Malakheda on the banks of the river the Kaagini, after handing over to his disciple Sri Jayatheertharu.
(Following text: Courtesy from: Dr Gururajan M. President, Sri Madhwacharya Seva Sangha, Chennai-78)
The junior most direct disciple of the Acharya. One should understand that only Rudra, Garuda or the Sesha amsa individuals could alone become the direct disciples of the Acharya. Needless to say that he is the amsha ofRudra.
His winning over Vidyaranya at Mulubagal in the presence of Sri Vedanta Desika was an historical event. He inducted Sri Sri Jayatheertha into monastic order. He founded two lineages whch exist at Kudali Aksobhya Mutt.
He gifted Sri Vaikuntharama idol to this Mutt. The other Mutt is the Bagalur Mutt. The Swamiji gifted Sri Trinethra Narasimha idol. He entered the Brindhavana at Malkhed on the banks of the river Kagini.
Dhyaana Sloka:
Yo VidyaraNya vipinaM
Tatwamasya si naaschinaT|
SrimadAkshobhya thirthaaKhyaanu|
PrathiShte Gurunmama||
Srimad Ramaa RamaNa Sadgiri pAda sangee Vyaakhyaa
Ninaadadaitaakhila duShTadarpam
Durvaadi vaaraNa vidaaraNa dakSha DeekaSha
MakShObhyateertha MrugaraajamahaM Namaami !!
- Sri Jayateertharu
PadavaakhyaPramaaNajnana
Prathivaadimadachchidha
Srimadakshobhyathirtha
anukhyanupathiste Gurunmama||
-Sri Jayathirtha
|| Shri Akshobhya Teertha Gurubhyonamaha ||
Introduction to Shri 1008 Shri Akshobhya Teertharu :
Diksha accepted: 1350 (Srimukha)
Preceptor’ Sri Madhava Theertharue
Brinadavanam PravesHa: 1364 (Vikruti)
PiTadhipati: 14 years 2montyhs, 20 days.
Aradhana: Margashira KrishNa Pnchami
Brindavan at: Malkheda
River: Kagina
Dist; Gulbarga”
State: Karnataka
Poorvashram Name: Sri Govinda Shastry.
|| Yoovidyaranyavipinam Tatvava Syaasinaachhinat |
Shrimadakshobhyateertharyahansinam Tam Namaamyaham ||
|| Shri Gurubhyo Namaha ||
|| Hari Om ||
Shrimad Akshobhya Teertharu was born in 1159 Sakabja Era (1238 AD) and was the last of Madhwa's direct disciples to sit on the Vedanta Pitha.
He did so from 1350 AD -1365 AD. Previously his name was Govinda Shastri, a former follower of a non-Vaishnava ('advaitin') line before meeting and surrendering to Shrimad Acharya (Shrimad Madhwacharya), and who also came from Uttara-Karnataka.
After establishing Akshobhya Teertharu as the head of the Pejawar Mutt Shrimad Madhwacharya gave him the Deity of Aja-Vithal.
(Krishna standing with His hands of His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama, technically they are the same Persons with His expanded pleasure potencies anyway.)
It is said that Akshobhya Teertharu was in him self not a distinguished or prolific writer, yet he stands out as an important personage in the history of the Madhwa line (BNK Sharma. 1961.
History of the Dvaita School of Vedanta. Page 229.) It is said by some that he wrote a book called Madhvatattvasaarasamgraha of which nothing is known; yet the name suggests it was a manual of the Dvaita doctrine. Shri Akshobhya Teertharu who initiated Shri Jaya Teertharu (author of Shriman Nyaya Sudha) was a contemporary of the great 'advaitin' Shri Vidyaranya and of a celebrated
'Visistha-advaitin' scholar Shri Vedanta Desika.
It was this Vidyaranya who established the Vijyanagar Kingdom for the twins Hakka and Bukka, and not the Madhava Teertharu that we know in our sampradaya
(C.R. Rao. "Shrimat Uttaradi Matha"). There is a historic incident, which is understood to have taken place at Mulabagilu near Kolar, Karnataka. His victim was the same Vidyaranya, the big, big 'mayavadin' scholar and 'guru' descendant of the 'Advaitan' line of Sankara.
In the year 1336 AD., Shri Akshobhya Teertharu had a scholarly disputation with Shri Vidyaranya on the interpretation of the "Tatvam-asi" ("You are the
same as" or "I am that") 'Shruthi' text.
The extensive and elaborate and sometimes acrimonious arguments were exchanged in the presence of Shri Vedantha Deshika who was chosen by both as an arbitrator. Another tradition says that all the arguments were literally written down and then sent to
Shri Vedantha Deshika whose verdict was in favour of Shri Akshobhya Teertharu. The epigraphic evidence of this historic victory is on a commemorative pillar of victory on a hill near Mulubagal that can be seen even today.
This was his main 'claim to fame', the dynamic way he refuted the 'tat tvam asi - 'you are the same as', philosophy of the 'mayavadis'. Either way the story is told, it is a stated and documented fact that Shripad Akshobhya Teertharu was more than victorious. In fact Shripad Akshobhya Teertharu smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhwa faith of 'Dwaitavad'.
To this day the philosophy of 'Dwaita' (dualism) has not been defeated; even the 'Adwaitin mayavadis', knowing they are wrong, with stubborn determination, or masochistic glee, like moths flying into the flame of personalistic knowledge, they have yearly been coming back to Udupi to get smashed. Shripad Akshobhya Teertha's victory over Vidyaranya has been recorded in Jaya Teertharu Vijaya of Shripad Vyasa Teertharu, and in the Raghavendra Vijay (17th century) as well as in the Vishisthadvaitin (Shri Vaishnava) work Acarya Vijayachampu, and the epigraphic evidence carved in a pillar of stone at Mulbagal.(BNK Sharma.1961.
History of the Dvaita School of Vedanta. page 230.) Shripad Akshobhya Teertharu moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jaya Teertharu. In the years to follow Akshobhya Teertharu dedicated most of his time training Jaya Teertharu in 'Dwaita' philosophy.
The relationship was so nice that Shripad Akshobhya Teertharu gave his every breath to make Shripad Jaya Teertharu the most proficient and dynamic preacher since Madhwa; hence Jaya Teertharu was called the second moon of
Madhwa and Tikacarya, for his many small commentaries.
Shripad Akshobhya Teertharu taught him how to search out hidden significance's in the words of Madhwa which others missed, and how to write books on those points called Tikas, which further demolished the hostile 'Adwaitin' monism. Empowered by Akshobhya Teertharu he caused such a stir by even pointing out the differences in the basic understandings of 'Adwaita' philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanashana, giving further strength to the Vaishnavas truths and making the 'mayavadis' all look all the more foolish.
According to popular acceptance Shripad Jaya Teertharu renounced the world and took 'sannyasam' at twenty years of age (reputed to be in 1368).
However, due to the course of time dates have become confused - the accepted date that Akshobhya Teertharu's giving up this world (1365 AD) and ordination of Jaya Teertharu do not tally - we can see from mathematicaldeduction that either or both dates need some adjusting.
Work by Shri Akshobya Teertharu:
Shri Akshobhya Teertharu Worte only one Grantha. "MADHVATATVASAARASANGRAHA"
How to visit Malkhed.
Malkhed comes under Gulbarga District.It is 40 kms away from Gulbarga. There is sufficient bus facilities to Malkhed from Gulbarga. It is situated in
between Gulbarga and Sedam, 12 kms away from Sedam.
Shri Venkkanachar Pujar,
Shri Jayateertha Brindavana,
Malkhed, Sedam Taluk,
GulbargaDist-585317 (Karnataka).
Ph : 08441-680343.
|| Shri Digvijaya Rama Vijayate ||
|| Shri Krishnarpanamastu ||
“Rakshisennanu=Dayaambudhe Rakshisennanu” by PraNesha vittala and “Srimad`AkShobhya teerthara divya charitaM” by Karpara Narahari are the two
Kannada keerthana available.
Some additional information on the statement
“In the year 1336 AD., Shri Akshobhya Teertharu had a scholarly disputation with Shri Vidyaranya on the interpretation of the "Tatvam-asi" ("You are the
same as" or "I am that") 'Shruthi' text. The extensive and elaborate and sometimes acrimonious arguments were exchanged in the presence of Shri Vedantha Deshika who was chosen by both as an arbitrator.
It may be of interest to note that a book, in Kannada, “----------
1) Sukumar S C wrote:
Namasthe!
A book - 'Hinduism Rediscovered' - written by a veteran scholar of V.Advaitha - Sri Anbil Ramaswamy chronicles this incident in brief while talking about few events on Sri Vedantha Desika's friendship with Sri Vidyaranya.
The note states that even though Sri Vidhranya is the boyhood friend of Sri Vedantha Desika, He(Sri Desika), after careful hearing of both giants' debate, ruled victory in favour of Sri Akshobya. I've checked for reference but it was not mentioned in that book, but going by Sri Anbil Ramaswamy, it is pretty much authoritative / believable. I hope this helps, from V.Advaitha perspective.
regards
sukumar
2) It may be of interest to note that a book, in Kannada, from one Mr.Patil was published and released in Hubli or Dharward recently, challenging the actuality of the debate. I have been told that he> concludes that the debate never happened (which is different from the propaganda that Vidyaranya won the debate).
One of his main points is that bR^ihat-jayatiirtha-vijaya, written by Sri Jayatiirtha's direct disciple Sri Vyasatiirtha (different from the more famous Sri Vyasatiirtha), does not mention the event at all. On
Not a particularly convincing point, considering that Sri Jayatiirtha himself alludes to his guru defeating an Advaitin in a great debate.
Then there is also the epigraphical evidence (which was recorded but destroyed by vandals).
Regards,
Shrisha Rao
ii) Sri Byagavaata Narasimha Vitaladaasara P.D.
(1685-1765)- ( Byaagawaati )
Original name: Narasimha daasaru.,
Ankitha: Narasimha Vitala.
Upadesha Guru: Purandara daasarau (Swapna)
Dhyaana Sloka:
Sumatheendra Guro Shishyam-
Upendrermaanitham Mudhaa|
Pitharam Ranga daasastha|
NaarasimhaaBhidham Bhaje ||
(Source., Daasa Thathwa Prakaashike- Dasa sahithya Project, TTD, Tirupathi.)
29th December,Saturday ,SHAStYAAM
(ShraadhDha Tithi ShasTyaaM)
Tithi : ShasTyaam (25.49)IST
Vaara : Stira vaasara
Nakshatra : Poorva PalGhuNi (27.59)IST
Yoga : AyushmAn
KaraNa : Garaja
30th December, Sunday , SAPTHAMYAAM
(ShraadhDha Tithi Saptamyaam)
Tithi : Sapatamyam (26.33)IST
Vaara : Ravivaasara
Nakshatra : Uttra PhalguNi(29.23)IST
Yoga : Saubhagya
KaraNa : Bhadra
Poorvedyu ShraadDha
31st December,Monday , ASHtAMYAM
(ShaardhDha Tithi AshTamyaam)
Tithi : AshTamyam (27.50)IST
Vaara : Indu vaasara
Nakshatra : Hasta (30.56)IST
Yoga : Shobhana
KaraNa : Balava
i) Ashtakaa ShraadhDha,
ii) KaalaashaTami
iii) Srimad Upendra Thirthara P.D.(Sriranga)
21st pontiff of Rayar Mutt (1725-1728)
PooRvashram Name Vijayeendracharya.
He was a noted Pundit in the Samsthana imparting education to the disciples of the Mutt.
Sri Sumatheendra teertha observing the panDitya of Sri Vijayeendracharya ordained him to be his successor.
He looked after the Samsthana for three years only.
Hence more information on him are not available as stated in “Haridasaru stutisida Manataralayada MaTada YativareNyaru”.
One keerthana by “ Lakumeesha” is available on the Yati.
Hingade Nee Bhajiso I Mauni PaagaLa
Hingade Nee BhajisO !!
ManagaLa veeva Sri ranga Sukshradi
KangoLisuva munipungava UpendrA !!
He was successor to Sri Sri Sumatheendra Theertha.
He was prompted to enter the Brindhavana near his guru
Sri Sri Sumatheendra Theertha's Brindhavan at
Srirangam.
His successor was Sri Sri Vadindra Theertha who wrote gurugunasthavana.
(Courtesy Sri Gururajan M, President, Sri Madhwacharya Seva Sangha, Chennai-78)
Dhyaana Sloka:
KrupaarasaanRuthaam
Bhodhimapaara Mahimaanvitham|
Upaasmahe Tapomurthymupendra
Muni PumgavaM||
Posted by grrrao
at 5:18 PM EST
Updated: Tuesday, 18 December 2007 12:02 PM EST
