www.telugubhakti.com Digest Number 4786

6 Messages

Digest #4786
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Sringeri by p_gopi_krishna
Positive Life by p_gopi_krishna


Tue Oct 2, 2018 7:58 am (PDT) . Posted by:


Meditation on space spaces us out

Meditation is becoming popular nowadays. However, given people's preference to do things their way, many meditators meditate on whatever object catches their fancy, without considering traditional guidelines for meditation.

Certainly, focusing steadily on any object may give us some calm in our age of external hyperactivity and inner distractedness. Consider people who meditate on space. On contemplating the vastness of space, we can see our life's upheavals in perspective, as not worth hyperventilating about.

Ultimately however, we seek not just pacification but also satisfaction. For example, if we have arthritis that makes moving our hands painful, we may mitigate the pain by resolving to not move our hands. But that's not a lasting solution; we need to cure the arthritis so that we resume normal motion.

A similar dynamic applies to our consciousness. Usually, our consciousness gravitates towards worldly things, and the craving for those objects agitates us. By meditation, if we direct our consciousness towards something material that doesn't induce similar craving – such as space – we get some peace. If we see such peace as a pointer for further, deeper meditation, that that meditation can serve as a valuable stepping-stone in our spiritual journey. But if we see such peace as the full fruit of meditation, we delude ourselves. Our consciousness just moves from an agitating sensual object that keeps us spiritually forgetful to a relatively pacifying object that keeps us similarly unaware. When meditation on space perpetuates our spiritual forgetfulness, it spaces us out.

The Bhagavad-gita's sixth chapter describes the process of committed yogic meditation. And the chapter concludes (06.47) by declaring that the topmost yogis meditate on Krishna. Why? Because he is the zenith of spiritual reality, the all-attractive supreme person, and the whole whose parts we are eternally. Only by meditating on him can we relish endless love and joy.

Think it over:

How can meditating on space pacify us?

How can meditating on space delude us?

Why do the topmost yogis meditate on Krishna?

Read more https://www.gitadaily.com/meditation-on-space-spaces-us-out/ https://www.gitadaily.com/meditation-on-space-spaces-us-out/

Tue Oct 2, 2018 9:53 pm (PDT) . Posted by:


When the Infinite is discovered, the infinitesimal is uncovered

Love is our innate need – we all long to love and be loved. However, in searching for love, we may get lost. When people fall in love with someone but are prevented by circumstances from uniting with their beloved, they may even lose their sanity. Or they may misdirect their love towards insentient objects such as alcohol or video games or even work. Even if such misdirection doesn't cost them their sanity, still that attachment increases the covering on their consciousness, thereby obscuring their awareness of their spiritual identity.

The Bhagavad-gita (02.44) cautions that as long as we are attached to worldly pleasures, we can't focus on or even perceive spiritual reality.. In fact, if we aren't spiritually connected, we can't have intelligence, mental clarity, inner peace or meaningful happiness (02.65)..

What, then, is the way to fulfill our longing for love? We need to find the supremely attractive object of love. Gita wisdom reveals that object to be Krishna. Indeed, all attractive things manifest a spark of Krishna's all-attractiveness (10.41).

When we understand Gita wisdom, we start appreciating Krishna's attractiveness. And when we practice bhakti-yoga, we become connected with him and start accessing his attractiveness. The more we relish his supreme sweetness, the more we lose our attraction for worldly pleasures.

When we thus discover Krishna – that is, we realize that he is the reservoir of everything attractive, that he is the eternal Lord of our heart and that he is the one whom we are longing for – that is the time when we truly discover ourselves. How? We become uncovered of all the conditionings that have been obscuring our awareness of our identity and destiny. By our attraction to him and absorption in him, our soul becomes uncovered. And our potency to relish life and love eternal becomes manifested.

Think it over:

How may our love cover us?

What happens if we are spiritually disconnected?

How does discovering Krishna uncover us?

Read more https://www.gitadaily.com/when-the-infinite-is-discovered-the-infinitesimal-is-uncovered/ https://www.gitadaily.com/when-the-infinite-is-discovered-the-infinitesimal-is-uncovered/

Tue Oct 2, 2018 9:17 pm (PDT) . Posted by:


You have not yet realised the secret of this Advent. You are indeed lucky, more fortunate than many others. Only when Yasoda found every length of rope a little short to go round Krishna's belly that she discovered that He was the Lord. So too, you will realise every description of My Divine Glory a little too short of the actuality. Do not argue and quarrel amongst yourselves. Examine, experience! Then you will know the truth. Do not proclaim before you are convinced. Be silent when you are undecided or evaluating. Of course, you must discard all evil in you before you can attempt to evaluate the mystery. And when faith dawns, fence it around with discipline and self-control, so that the tender shoot might be guarded against the goats and cattle - the motley crowd of cynics and unbelievers. When your faith grows into a big tree, those very cattle can lie down in the shade that it will offer! Sri Satya Sai Baba

Tue Oct 2, 2018 9:56 pm (PDT) . Posted by:


The greatest defect today is the absence of inquiry into the nature of the Self. That is the root cause of all this restlessness. If you are eager to know the truth about yourself, then, even if you do not believe in God, you will not go astray. All agitations must cease one day, isn't it? Inquiry into the nature of your Self is best explained in the Upanishads. Just as a river's flow is regulated by bunds and flood waters, and is directed to the sea, so too the Upanishads regulate and restrict the senses, the mind, and the intellect and help one to reach the sea and merge one's individuality in the Absolute. Will scanning a map or turning over a guidebook give you the thrill of the actual visit? Will it even give you a fraction of the joy and knowledge of a journey through that land? Upanishads and the Gita are your maps and guidebooks. Study Upanishads and scriptures with the goal to put the advice into practice and experience them. Sri Satya Sai Baba

Tue Oct 2, 2018 9:50 pm (PDT) . Posted by:


Sringeri Days : Part 14, from the entries of Sri Padmanabhan Venkatraman

How does material science lead us to Moksha path ? With a strong interest in Quantum Theory, I could digest the possibility of matter behaving like a non-matter, wave. However, taking this further to concepts like jIva, Samsara, liberation, moksha? It was a Himalayan stretch. This was my impression till I started the conversation with Umesh. He introduced me to the concept of Ontology which are the building blocks that constitute Universe and Epistemology through which we relate to external universe.

Not stopping with that, Umesha told me of an incident when jyeshta Mahasanndianam demonstrated how the scientific laws are under the control of Ishwara, rather than define his actions. Once Umesha was explaining Faraday's laws of induction- how the direction of the current induced dependent of magnetic flux direction. Umesha had jigged up a device with coils, a magnet and a galvanometer to demonstrate the law. As he moved the magnet to and fro, the needle would deflect in opposite directions.

Looking at this jyeshata Mahasannidanam smiled and asked him to do it again . Much to Umesha's amazement, the needle were now deflecting exactly in opposite directions, violating the left handed thumb rule.Quoting this experience, Umesha said we should recognize that the division of knowledge as material science and non-material science is an arbitrary one.

I didn't take this story very seriously for quite some time, until a day my brain caught fire; after every meditation session I started getting a severe burning sensation in the head. It was unbearable and disorienting.

In sheer panic I called Umesha and sought his help. He calmed me down and suggested I go to Sringeri and talk to Acharya about this. Ran I did that weekend, totally confused, anxious and in terror. Was I losing my head? Was Lord Narasimha striking back for ignoring the Oracle's commands and going to Sringeri? Was Rayaru getting upset that I was abandoning Tatva Vaada to embrace Advaitha?

With a burning head and a burning heart I rushed to Sringeri and surrendered to Acharyas. They listened carefully and asked a few searching questions about my dhyana techniques. Jyeshta Mahasannidhanam finally gave a verdict, "Your body is unable to keep pace with the progress in meditation.. Kunadlini shakti is very powerful and you need to take care of your health. I know that Maadhwas are very strict in the eating regimen but remember your saadhana is not exactly maadhwa type. So, relax a bit, eat well regularly and on time. This burning sensation will go now and will never return to bother you".

At that very instant the burning sensation in the brain vanished completely, as if it never even existed.There was not even a tiredness one feels after an ordinary head ache goes. My head was restored to a "status quo ante" health in a moment. Mind over mind and matter was demonstrated.

Shri Bharati Theertha made a remark that we are all connected in the universe and compartmentalizing was just a matter of convenience and not of absolute reality.

This experience made me recall an old incident when Umesha would start his car and shut it down; then another person would try but car won't start; Umesha would try and it would start; but it wouldn't for other person again.

Amazing, but true.

With all these guiding thoughts, I looked at Vaisheshika sutra in a different perspective. The way it was positioning Matter, characteristics and actions as building blocks for perceiving the universe was interesting.

धर्मविशेशप्रसूताद द्रव्य गुण कर्म सामान्य विशेष समवायनां पदार्थानां साधर्म्य वैधर्म्याभ्यां

तत्त्व ज्ञानांनी श्रेयसः ||

पृथ्वि आप तेजो वायु आकाशं कालो दिगात्मा मन इति द्रव्याणि

रूप रस गंध स्पर्शाः संख्यां परिमाणानि पृथक्त्वं संयोग विभागौ परतत्वा परत्वे बुध्दयः सूख दुखे इचछा द्वेषौ प्रयत्न गुणाः ||

उत्क्षेपणं वक्षेपणं अकुञ्जनं प्रसारणं गमनं इति कर्मणि ||

What is more noteworthy is listing Atma & Manas as dravyas; and intellect as a guNa.

One can understand that manas being categorized as a material in Ontology, but how and why Atma is treated as a dravya material ?

Mind is the closest we have to our cognition and if it is treated as a matter, the implications are serious-it means that the universe any one 'feels' is just what the mind projects , far away from the real universe that is out there. Echoes of Dakshnimurty stotram here.

Atma is a dravya ? Does this not lead to an argument that we are not the atma as it has been reduced an object here, even if atma here is jiVatma. This categorization perhaps leads to another advaitha concept that we are the Brahman really speaking, as even jiVa is a definition.

More serious is the slotting of Intellect as a guNa, attribute. If the proposition is that intellect is an attribute guNa, it means that anything the real "us" sense is deeply colored by the intellect. More importantly what the intellect tells us is only a portion what the entity is-as attributes are not the entity. Echoes of Tanmatra 'post processors' of the Sankhya system.

So, the vaiseshika material system is more than just a material system. It actuals turns our understanding on its head by making 'us' as a part of a larger existence and at deeper core. It is to be noted even Shrimad Ananda Theertha has also adopted this structure, bringing Sentients as part of his Ontology.

Years later I got a stunning expansion of this concept from a short book, "Bhoogola Varnanam", written by Shri Vaadiraja Muni. He was one of the greatest Yatis of the Maadhwa samparadaya.He was a great Yogi, prolific writer and such accomplished person, he is considered as the second coming of Shrimad Ananda Theertha. He would assume Vayu status in future.

This book is not discussed much even in Maadhwa circles let alone others. It gives out a structure of universe that is so different from the modern cosmology. It wouldn't make sense unless we understand what I call as 'Experiential cosmology".

(To be continued)

Sringeri Days : Part 15

As I was grappling with understanding Vaisehika system , Umesha was enthralling me with all the great experiences we can have in intense dhyana. We can see the entire universe in us he would say. In fact what he explained can now be called 'multiverse' experience in today's parlance.

With his encouragement and guidance I intensified my dhyana schedule and occasionally could feel myself expanding all around. I would feel I was everywhere and 'every where' was so far away from me. It was a curious feeling of being 'there' as well as 'here' at the same time ; of being infinitely big and infinitesimally small at the same time. Witnessing all kind of tantalizing scenes of akasha , the colors, sparks, billows of gases of intense brightness was amazing. The sheer power of some huge gravity force pulling me away from me was exhilarating experience.

I was seeing them without actually seeing.

When I went back to Umesha and discussed the details, he said that biggest mistake we do as human beings is ignore or forget that everything is connected in the universe, and that all of us have come down from a single entity.

"All of us vigorously nod when a scholar says we are not the body, without realizing the meaning behind the words; nor does the scholar get what he is preaching. Meaning of the very same words seek us, when uttered by a Guru who is a jnAni and accomplished yogi. We not only understand the words, but also realize the experience behind the words"

"The words need not be plentiful; a couple of words are enough to help us realize", he continued. " Just like Kaula Upansihad", he concluded with his enigmatic smile.

Umesha's statements carried life , not just meanings. It made perfect sense.With his mentorship I was fortunate to come into the penumbra of jyeshta Mahasannidhanam's grace. My interactions with jyeshta Mahasannidhanam were always brief in words .

But what was that Kaula Upanishad Umesha was mentioning ? It was very typical of him to say lots of things and throw a directional word suddenly. It was as if he was always ensuring we are alert and know how to seize a fine point , like a Garuda eagle, be able to spot the good thing while scanning large area.

It was but natural for me to study Kaula Upanishad.The Upanishad itself is small , barely a couple pages. It was short on words but deep on substance.. Three words caught my attention in the very first stanza.

ज्ञानम् बुद्दिश्च | ज्ञानं मोक्षक कारणं | मोक्ष सर्वात्मता सिद्दिः |

पञ्च विषयाः प्रपञ्चः | तेषां ज्ञान स्वरुपाः |योगो मोक्षः ||

"Panca VishayAh prapanca : the five senses constitute the Universe", was a stunning line. The significance of this innocuous statement is far reaching. This implies that outside of what the five senses convey, the physical universe, albeit real, has no objective relevance. This is an endorsement of Mithya Vaada of Shankara. I thought this was perhaps a sectarian view of Advaithins for a very long time till I stumbled upon the book "Bhoogola Varnana" of Tatva Vaada Yati ,Shri Vaadiraja Bhikshu of Sonda .

In that book Shri Vaadiraja Bhikshu gives a graphic description of the universe. The way he describes the superstructure is beyond belief, way ahead of his times. How did he get all this in the 16th century, living in the dense forests of Malnad area?

One of the idols in the mutt shows him in a Siddhasana , with his palm touching his heart with a snake raising its head with its tail wound around his hip. This indicates Kundalini Rising, his deep Yogic powers and intense dhyana expertise. He must have seen the entire multiverse images during the meditation. The most intriguing factor of the book was that the structure included Vayu , Akasha, Ahamkara, Mahat, and Three Gunas. This effectively covered the inner tatvas of Sankhya model.

He writes of the Universe structure as follows. The Brahmanda (the golden shell covering the universe) is a Billion yojanas thick .It is surrounded by the watery envelope which has a thickness of billion yojanas .Around it is the envelope of the fire element with a thickness of 100 billion.

Similarly, there are other seven envelopes, each ten times thicker than its inner complement.They are: Air element, Trillion Yojanas ; Sky element, 10 Trillion Yojanas; Ahamkara, 100 Trillion Yojanas, Quadrillion Yojanas;Tamoguna, 10 Quadrillion Yojanas; Rajoguna ,100 Quadrillion Yojanas; and Satvaguna, Qunitillion Yojanas. Our universe within the Brahmanda is only 500 million yojanas.

The point is not about exact dimensions but is more about recognizing that our universe is bigger than earth, the interstellar space is vast and our inner faculties spread to the farthest point of the multiverse. The last point almost echoes Kaula Upanishad. Inspired by it, I am writing a book, "Experiential Cosmology of Vaadiraja Bhikshu". I travelled to Sonda and obtained the blessings of Shri Vishwa Vallabha Thirtha, a young Tejasvi Yati who heads the Mutt.

While all these were going on, a word came from jyeshta maha sannidhanam that a famous Mimamsaka was about to conduct a great ritual Homa at Dr Subbaramaiyah's place and I should participate in that. When asked for details I was told that he was a Professor of Metallurgy in IIT Madras.

His name was Dr Srikanta Kumaraswamy.

(To be continued)

Prashant Parikh <prashantparikh@gmail.com>


Tue Oct 2, 2018 10:00 pm (PDT) . Posted by:


We should learn to respect the teachers for a wonderful job they are doing for our children. In ancient India Teachers were a very respected persons. Unfortunately today the situation is not very encouraging.

Who is a teacher?

This is a very good one !

very moving !

From A School Principal's speech at a graduation..

He said "Doctor wants his child to become a doctor.........

Engineer wants his child to become engineer......

Businessman wants his ward to become CEO.....

BUT a teacher also wants his child to become one of them..!!!!

Nobody wants to become a teacher BY CHOICE" ....Very sad but that's the truth.....!!!

The dinner guests were sitting around the table discussing life.

One man, a CEO, decided to explain the problem with education. He argued,

"What&#39;s a kid going to learn from someone who decided his best option in life was to become a teacher?"

To stress his point he said to another guest;

"You're a teacher, Bonnie. Be honest. What do you make?"

Teacher Bonnie, who had a reputation for honesty and frankness replied,"You want to know what I make?

(She paused for a second, then began...)

"Well, I make kids work harder than they ever thought they could.

I make a C+ feel like the Congressional Medal of Honor winner.

I make kids sit through 40 minutes of class time when their parents can't make them sit for 5 min. without an I Pod, Game Cube or movie rental.

You want to know what I make?

(She paused again and looked at each and every person at the table)

I make kids wonder.

I make them question.

I make them apologize and mean it.

I make them have respect and take responsibility for their actions.

I teach them how to write and then I make them write. Keyboarding isn't everything.

I make them read, read, read.

I make them show all their work in math.

They use their God given brain, not the man-made calculator.

I make my students from other countries learn everything they need to know about English while preserving their unique cultural identity.

I make my classroom a place where all my students feel safe.

Finally, I make them understand that if they use the gifts they were given, work hard, and follow their hearts, they can succeed in life

( Bonnie paused one last time and then continued.)

Then, when people try to judge me by what I make, with me knowing money isn't everything, I can hold my head up high and pay no attention because they are ignorant. You want to know what I make?


What do you make Mr. CEO?

His jaw dropped; he went silent.






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[racchabanda] రామదాసు అష్టపది


Will anybody believe if I say rAmadAsa wrote an ashTapadi in the style of SrIjayadEva? Yes, he did. But he did not call it so. The only difference is it does not have a dhruvam as in the Sanskrit songs. Supposing we add a dhruvam like that, this rAmadAsa kIrtana can be called an ashTapadi. It is in chaturasragati with seven chaturmAtrAs per line (like say lalita lavangalatA pariSIlana kOmala malaya samIrE, nindati chandana mindukiraNa manuvindati khEda madhIram, chandanacharchita nIla kalEvara pItavasana vanamAlI, etc. By the way it is kalEvara not kaLEbara as there is no such word in Sanskrit). Occasionally, there are eight mAtrAs instead of two chaturmAtrAs. jayadEva also used such as in kanakadaNDaruchi. So if we add a dhruvam to this rAmadAsa kIrtana, voila, we have an ashTapadi in Telugu by rAmadAsa! If you have read this far, you may be curious to know which song it is. It is - E tIruna nanu dayajUchedavO yinavaMSOttama rAmA... Let me add kAvaga rAva rAmA nanniTa gAvaga rAvA rAmA as dhruvam. Then it is an exact ashTapadi. Song courtesy of AndhrabhArati. 

ఏతీరుగ నను దయజూచెదవో యినవంశోత్తమరామా
నాతరమా భవసాగరమీదను నళినదళేక్షణరామా 
కావగ రావా రామా నన్నిట గావగ రావా రామా - ధ్రువము

శ్రీరఘునందన సీతారమణా శ్రితజనపోషక రామా
కారుణ్యాలయ భక్తవరద నిను కన్నదికానుపు రామా..

మురిపెముతో నాస్వామివి నీవని ముందుగ దెల్పితి రామా
మరువక యిక నభిమానముంచు నీమరుగు జొచ్చితిని రామా 

క్రూరకర్మములు నేరకచేసితి నేరములెంచకు రామా
దారిద్ర్యము పరిహారముచేయవె దైవశిఖామణి రామా 

గురుడవు నామది దైవము నీవని గురుశాస్త్రంబులు రామా
గురుదైవంబని యెరుగక తిరిగెడు క్రూరుడనైతిని రామా 

నిండితి నీవఖిలాండకోటి బ్రహ్మాండములందున రామా
నిండుగ మది నీనామము దలచిన నిత్యానందము రామా 

వాసవకమల భవాసురవందిత వారధి బంధన రామా
భాసురవర సద్గుణములు గల్గిన భద్రాద్రీశ్వర రామా 

వాసవనుత రామదాస పోషక వందన మయోధ్యరామా
దాసార్చిత మాకభయ మొసంగవె దాశరథీ రఘురామా 

విధేయుడు - మోహన 


Posted by: "J. K. Mohana Rao" <jkmrao@yahoo.com>
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[racchabanda] చపలా - అర్ధసమ వృత్తములు #chapalA - ardhasama vRttamulu#


చపలా - అర్ధసమ వృత్తములు - 

బేసి పాదములు - 
నదీ (అరి) - భ/న/లగ UIII IIIU 127 
విమలజలా - స/న/లగ IIUI IIIU 124
ఈడా - త/న/లగ UUII IIIU 125
శిఖిలిఖితా - మ/న/లగ UUUI IIIU 121

సరి పాదములు - 
క్షమా – మ/ర/లగ UUUU IUIU 81 
నాగరక – భ/ర/లగ UIIU IUIU 87 
నారాచ – త/ర/లగ UUIU IUIU 85
ప్రమాణికా – జ/ర/లగ IUIU IUIU 86
హేమరూప – ర/ర/లగ UIUU IUIU 83

రాధికను మఱతువా 
మాధవ నీకు భావ్యమా 
వేదనయె మనసులో 
మోదము నిమ్ము మోహనా 

ఆకాశమ్మున శశితో 
నాకెందుకో వివాదమే 
ఆకాంతిచ్ఛట సెలలో 
నీకైరవమ్ము పూయదే 

కమలాప్తుఁడు వెలుఁగన్ 
సుమమ్ము లెన్నొ పూయఁగా 
రమణీయపు రవముల్ 
ద్రుమమ్ములందు నిండెఁగా 

రావోయి నను గనఁగా 
జీవనాకాశ చంద్రుఁడై 
నీవేగద మనసులో 
నావసంతర్తు యామినుల్ 

ఆవర్ణమ్ముల చెలువుల్ 
భావాతీతమ్ము సంధ్యలో 
రావేలా నను గనఁగా 
దేవీ సంధ్యా స్వరూపమై 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
chapalA - ardhasama vRttamulu - 

bEsi pAdamulu - 
nadI (ari) - bha/na/laga #UIII IIIU# 127 
vimalajalA - sa/na/laga #IIUI IIIU# 124
eeDA - ta/na/laga #UUII IIIU# 125
SikhilikhitA - ma/na/laga #UUUI IIIU# 121

sari pAdamulu - 
kshamaa – ma/ra/laga #UUUU IUIU# 81 
naagaraka – bha/ra/laga #UIIU IUIU# 87 
naaraacha – ta/ra/laga #UUIU IUIU# 85
pramaaNikaa – ja/ra/laga #IUIU IUIU# 86
haemaroopa – ra/ra/laga #UIUU IUIU# 83

rAdhikanu ma~ratuvA 
mAdhava nIku bhAvyamA 
vEdanaye manasulO 
mOdamu nimmu mOhanA 

aakASammuna SaSitO 
nAkeMdukO vivAdamE 
aakAMtichChaTa selalO 
nIkairavammu pUyadE 

kamalAptu@MDu velu@Mgan 
sumammu lenno pUya@MgA 
ramaNIyapu ravamul 
drumammulaMdu niMDe@MgA 

rAvOyi nanu gana@MgA 
jIvanAkASa chaMdru@MDai 
nIvEgada manasulO 
nAvasaMtartu yAminul 

aavarNammula cheluvul 
bhAvAtItammu saMdhyalO 
rAvElA nanu gana@MgA 
dEvI saMdhyA svarUpamai 

vidhEyuDu - jejjAla kRshNa mOhana rAvu


Posted by: "J. K. Mohana Rao" <jkmrao@yahoo.com>
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