gokulkr

Sri Devi on left side Sri Devi thaayar who has to reside on the right hand side of the Perumal is found on the left hand side in ThiruIdaventhai and in Thiruputkuzhi Divyadesam.

Sita Upanishad Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! 1. The gods, indeed, said to Prajapati: who is Sita ? What is Her form ? Then Prajapati replied: She is Sita: 2. Being the first cause Sita is known as Prakriti; of Pranava, too, She is cause And so is named Prakriti. 3. Maya in very essence, Is Sita, of three letters formed. Called Vishnu, the world-seed, And Maya, too, is the letter i. 4. The letter sa denotes truth immortal; Achievement; Siva with his consort. Ta denotes the Queen of Speech United with Brahman, the Deliverer. 5. The Goddess who is the great Illusion, whose form is unmanifest, and who is denoted by ‘i’ becomes manifest, beauteous as the moon, faultless of limb, decked with ornamental garlands, pearls and other adornments. 6. At first, at the time of Vedic studies, She is essentially the clear Vedic speech. Secondly, on earth, at the tip of the plough She springs up, who, as the bliss of Brahman-realization, is ever present. Thirdly, as denoted by ‘i’ She becomes unmanifest. So is She Sita. Thus they explain in the text of the Saunakas. 7. By Srirama’s (light of total liberation) presence enabled The universe She sustains; All embodied beings She brings forth, sustains and withdraws. 8. Sita must be known; She is the first cause; As Om is She that cause, Declare the Brahman-knowers. 9. Now, therefore, inquiry into Brahman. 10. She here is all the Vedas; all the gods; all the worlds; all renown; all virtue; all ground, effect and cause; the great Beauty of the Lord of gods. She has a form which is different and yet the same. She is the essence of the intelligent and the inert. She is all, from Brahma to stocks and stones. She is embodied, owing to distinctions of attributes and activities. She assumes the forms of gods, sages, men and Gandharvas; of demons, fiends, spirits, ghosts, goblins, etc.; and of the elements, sense-organs, mind and the vital breaths. 11. That divine Being is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. 12. The power of desire is threefold: Sri, Bhumi and Nila. Auspiciousness is the form (of Sri); the power (of holiness) is the form (of Bhumi); the sun, the moon, and the fire are the forms (of Nila). 13. As the moon (She) is the mistress of the herbs; She is the tree of plenty, flowers, fruits, creepers and bowers; the mistress of medicinal plants and physicians; She is the divine draught of immortality, yielding the fruit of massive splendour. She satisfies the gods with ambrosia and the animals with grass on which, respectively, the gods and the animals live. 14. She illumines all worlds, day and night, in the garb of the sun, etc. As determinations of time, such as the smallest moment, hour, day with its eight divisions, day of the week, and night, as also the fortnight, month, season, six months, and year and as the prescriber of the term of human life as a hundred years, She manifests herself and is known as Delay and Speed. Thus wheel-like, She revolves as the wheel of Time, the wheel of Universe, etc.; comprising (all dimensions of time) from the moment up to fifty years of Brahma’s life. All the luminous temporal divisions are the specific determinations of this very Time, the container of all. 15. As fire is the food and drink of living beings, their hunger and thirst. As regards the gods, She has the form of sacrifice. As regards the herbs in the forest, She is the coolness and the warmth. Both inside and outside the fuel She dwells, eternal and fleeting. 16. The Goddess Sri assumes a threefold form in conformity with the Lord’s will for the protection of the world. That She is styled Sri and Lakshmi is known. 17. The Goddess Bhu is the Earth comprising the seven islands and the seas; the container and the contents of the fourteen worlds such as bhu, etc.; and her essence is Pranava. 18. Nila is festooned with lightnings. To nourish all herbs and living beings, She assumes all forms. 19. At the root of all the worlds, She assumes the form of Water, being known as ‘consisting of frogs’ and supporting the worlds. 20. The real form of the power of action (is as follows): From Hari’s mouth (proceeds) sound; from this sound ‘the drop’; thence, the syllable Om; from this syllable, distinctively proceeds the mount Rama, the abode of the Vaikhanasas. On that mount flourish manifold branches representing action and knowledge. 21. The primal science of Vedas three, reveals all sense; They are the ‘three’, comprising Ric, Yajus and Saman. 22. Based on a fact, fourfold, they are called The Ric, Yajus, Saman, Atharvan. 23. The ‘three’ are so famed as they Concern the four priests, form texts Of triple sense, lingas, and much else. The Atharvan is, in essence, Ric, Yajus and Saman, too. 24. Yet separated it is, being In the main, of magic sense. The Rig-Veda does flourish In branches twenty-one. 25. The Yajus is well known In nine and hundred various schools. Saman has a thousand branches; The Atharvan but forty. 26. The Vaikhanasa philosophy With intuition is concerned; With Vaikhanasa it is that Sages ever engage themselves. 27. Rituals, Grammar, Phonetics, Etymology, Astronomy and Metre are the six limbs. 28. The minor limbs are Vedanta And Mimamsa, the treatise on Nyaya and Puranas upheld By the knowers of the Law; so also Of meditation (upasana) the chapters; 29. Ethics, of the Vedic lore all branches, Tradition, Law upheld by Rishis great; History and legend – these the Upangas. 30. The five minor Vedas are Architecture and Archery, Music, Medicine and Occult Thought (daivika). 31. The Discipline, the Rites, the Gloss, the Lore, Conquest supreme of breath – these twenty-one Are renowned as self-evident. 32. The word of Vishnu at first sprang forth From Vaikhanasa as the Vedas three. 33. As of old from sage Vaikhanasa The ‘three’ sprang forth – Hear all from me. The eternal Brahmic form is power to act. 34. The manifest power is but the memory of the Lord; its essence is manifestation and evolution, restriction and promotion, subsidence and upflaring. It is the cause of the patent and the latent, possessing all feet, limbs, faces, colours. It is at once different and non-different (from the Lord); the unfailing consort of the Lord, perpetually dependent on Him. She becomes patent and latent, and is called the manifest power because She is competent to bring about, through the (mere) closing and opening (of Her eye) creation, sustentation and retraction, suppression and promotion. 35. The power of desire is threefold. At the time of retraction, for the sake of rest, when She rests on the right side of the Lord’s chest, in the shape of Srivatsa, She is the power of Yoga. 36. The form of the Power of enjoyment is enjoyment. Associated with the Tree of Plenty, the wish-granting Cow, the wish-fulfilling Gem, and the nine Treasures such as the (precious) Conch and Lotus, She is impelled by the devotion of the worshipper, whether sought or unsought (to yield enjoyments) as a result of rites, compulsory or optional, like the Agnihotra; or as a result of (the eight ‘limbs’ of Yoga practice, namely) restraint, discipline, posture, control of breath, withdrawal, attention, meditation and contemplation; or as a result of worship of the Lord’s image in pinnacled temples; or as a result of ceremonial baths, etc.; or of the worship of manes, etc.; or as a result of giving food, drink, etc., for pleasing the Lord. (All this) is done (through the Power of enjoyment). 37. Now the Power of heroism, four-armed, (is described). She indicates by her gestures fearlessness and (the granting of) boons; She bears the lotus; crowned and bedecked, She is surrounded by all the gods; is bathed, at the foot of the Tree of Plenty, by four elephants, in ambrosial waters from jewelled pots. All divinities, Brahma and others, render obeisance to Her. She is vested with the eight miraculous powers such as becoming atomic in proportion; She is lauded by the wish-granting cow who is before Her; she is extolled by the Vedas, the Shastras, etc. Celestial nymphs like Jaya wait upon Her. The luminaries – the sun and the moon – shed splendour on Her. Tumburu, Narada and others sing of Her glory. The full moon and new moon days hold an umbrella over Her; two delightful beings hold the whisks. Svaha and Svadha fan Her. Bhrigu and other supernatural beings adore Her. The Goddess Lakshmi is seated on a divine Lion-Throne in the lotus posture, effectuating all causes and effects. The steady (image of) the Lord’s idea of differentiation, She beautifies. With tranquil eyes, adored by all the gods, She is known as the Beauty of Heroism. This is the Secret. Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! Here ends the Sita Upanishad, included in the Atharva-Veda.

<TABLE title="Sri Andal" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Sri Andal </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Life story of Sri Andal: The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition. Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan: As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna. Sri Andal's love for Krishna/Sri Vatabhadrasayee: Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically. One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.” To his wonder Vishnuchitha found that tulasi wreath worn on the previous ay by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.) When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna. Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock. Wedlock of Sri Andal with Sri Ranganatha: At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty. King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin. The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering. Sri Andal's works: To posterity, Sri Andal gave two gems as masterpieces:- TIRUPPAVAI (30 verses) NAACHIYAAR THIRUMOZHI (143 verses). </TD></TR></TBODY></TABLE>

<TABLE title="Sri Andal" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Sri Andal </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Life story of Sri Andal: The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition. Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan: As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna. Sri Andal's love for Krishna/Sri Vatabhadrasayee: Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically. One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.” To his wonder Vishnuchitha found that tulasi wreath worn on the previous ay by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.) When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna. Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock. Wedlock of Sri Andal with Sri Ranganatha: At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty. King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin. The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering. Sri Andal's works: To posterity, Sri Andal gave two gems as masterpieces:- TIRUPPAVAI (30 verses) NAACHIYAAR THIRUMOZHI (143 verses). </TD></TR></TBODY></TABLE>

<TABLE title="Sri Andal" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Sri Andal </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Life story of Sri Andal: The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition. Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan: As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna. Sri Andal's love for Krishna/Sri Vatabhadrasayee: Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically. One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.” To his wonder Vishnuchitha found that tulasi wreath worn on the previous ay by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.) When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna. Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock. Wedlock of Sri Andal with Sri Ranganatha: At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty. King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin. The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering. Sri Andal's works: To posterity, Sri Andal gave two gems as masterpieces:- TIRUPPAVAI (30 verses) NAACHIYAAR THIRUMOZHI (143 verses). </TD></TR></TBODY></TABLE>

</PRE> sri:SrimadhE raamaanujaaya nama:thirumangaiyaazvaar aruLicceythathiruvezukooRRirukkaithaniyan_gaLemperumaanaar aruLiccheythavaivaaziparakaalan vaazhikalikanRi,vaazhi kuRaiyaloor vaazvEnthan, - vaazhiyarOmaayOnai vaaLvaliyaal manthirangoL mangaiyargOnthooyOn sudarmaana vEl!seeraar thiruvezu kooRRiruk kaiyennum senthamizaal,aaraa vamudhan kudanthaip piraan_than adiyiNaikkeez,Eraar maRaipporuL ellaam edutthu ivvulakuyyavEsEraamaR sonna aruLmaari paatham thuNain^amakkE.2672:oru pErunthi irumalarth thavisil,*orumuRai ayanai eenRanai,* orumuRai-irusudar meethinil iyangaa,* mummathiL-ilangai irukaal vaLaiya,* orusilai-onRiya IreyiRRu azhalvaay vaaLiyin-attanai,* moovadi naanilam vEndi,*muppuri noolodu maanuriyilangu-maarvinin,* irupiRappu orumaaNaagi,*orumuRai eeradi, moovulaku aLandhanai,*naal_thisai nadunga anciRaip paRavai-ERi,* naalvaay mummathaththu irusevi-oruthani vEzhaththu aranthaiyai,* orun^aaL-irun^eer maduvuL theertthanai,* mutthee-naanmaRai aivagai vELvi,* aRuthozil-anthaNar vaNangum thanmaiyai,* aimpulan-agatthinuL seRutthu,* naan_gudan adakki-mukkuNaththu iraNdavai akaRRi,* onRinil-onRi ninRu,* ANGgu iru piRappaRuppOr-aRiyum thanmaiyai,* mukkaN naal_thOL-aivaay aravOdu* ARupothi sadaiyOn-aRivarum thanmaip perumaiyuL ninRanai,*Ezulaku eyiRRinil koNdanai,* kooRiya-aRusuvaip payanum Ayinai,* sudarvidum-aimpadai angaiyuL amarnthanai,* sunthara-naal_thOL mun^n^eer vaNNa,* nin Iradi-onRiya manatthaal,* orumathi mugatthu-mangaiyar iruvarum malarana,* angaiyil-muppozuthum varuda aRithuyil amarnthanai,*neRimuRai naalvagai varuNamum Ayinai,*mEthagum aimperum boothamum neeyE,*aRupatha_muralum koonthal kaaraNam*Ezvidai adangac seRRanai,* aRuvagaic-samayamum aRivaru nilaiyinai,* aimpaal-Othiyai Agath thirutthinai,* aRamudhal-naan_gu avaiyaay moortthi moonRaay*iruvagaip payanaay onRaay virinthu-ninRanai,* kunRaa madhumalarc sOlai-vaNkodip padappai,* varupunal ponni-maamaNi alaikkum,* sen^n^el oN_kazhanith-thigazvana muduttha,* kaRpOr purisaik-kanaka maaLikai,* nimirgodi visumbil-iLampiRai thuvakkum,* ## selvam malku then-thirukkudanthai,* anthaNar manthira moziyudan-vaNanga,* AdaravamaLiyil aRithuyil-amarntha parama,* nin adiyiNai paNivan-varumidar agala maaRRO vinaiyE. (2)thirumangaiyaazhvaar thiruvadigaLE saraNam.idaNGkoNda nenchathiNaNGkik kidappan* enrum ponnith-thadankoNda thaamarai sUzhum malarntha thaNpUNGkudanthai*vidaNGkoNda veNpal karunthuththi senkaN thazhalumizhvaay*padangoNda paampaNaip paLLi koNdaan thiruppaathangaLE.emperumaanaar thiruvadigaLE saraNam</PRE>

</PRE> sri:SrimadhE raamaanujaaya nama:thirumangaiyaazvaar aruLicceythathiruvezukooRRirukkaithaniyan_gaLemperumaanaar aruLiccheythavaivaaziparakaalan vaazhikalikanRi,vaazhi kuRaiyaloor vaazvEnthan, - vaazhiyarOmaayOnai vaaLvaliyaal manthirangoL mangaiyargOnthooyOn sudarmaana vEl!seeraar thiruvezu kooRRiruk kaiyennum senthamizaal,aaraa vamudhan kudanthaip piraan_than adiyiNaikkeez,Eraar maRaipporuL ellaam edutthu ivvulakuyyavEsEraamaR sonna aruLmaari paatham thuNain^amakkE.2672:oru pErunthi irumalarth thavisil,*orumuRai ayanai eenRanai,* orumuRai-irusudar meethinil iyangaa,* mummathiL-ilangai irukaal vaLaiya,* orusilai-onRiya IreyiRRu azhalvaay vaaLiyin-attanai,* moovadi naanilam vEndi,*muppuri noolodu maanuriyilangu-maarvinin,* irupiRappu orumaaNaagi,*orumuRai eeradi, moovulaku aLandhanai,*naal_thisai nadunga anciRaip paRavai-ERi,* naalvaay mummathaththu irusevi-oruthani vEzhaththu aranthaiyai,* orun^aaL-irun^eer maduvuL theertthanai,* mutthee-naanmaRai aivagai vELvi,* aRuthozil-anthaNar vaNangum thanmaiyai,* aimpulan-agatthinuL seRutthu,* naan_gudan adakki-mukkuNaththu iraNdavai akaRRi,* onRinil-onRi ninRu,* ANGgu iru piRappaRuppOr-aRiyum thanmaiyai,* mukkaN naal_thOL-aivaay aravOdu* ARupothi sadaiyOn-aRivarum thanmaip perumaiyuL ninRanai,*Ezulaku eyiRRinil koNdanai,* kooRiya-aRusuvaip payanum Ayinai,* sudarvidum-aimpadai angaiyuL amarnthanai,* sunthara-naal_thOL mun^n^eer vaNNa,* nin Iradi-onRiya manatthaal,* orumathi mugatthu-mangaiyar iruvarum malarana,* angaiyil-muppozuthum varuda aRithuyil amarnthanai,*neRimuRai naalvagai varuNamum Ayinai,*mEthagum aimperum boothamum neeyE,*aRupatha_muralum koonthal kaaraNam*Ezvidai adangac seRRanai,* aRuvagaic-samayamum aRivaru nilaiyinai,* aimpaal-Othiyai Agath thirutthinai,* aRamudhal-naan_gu avaiyaay moortthi moonRaay*iruvagaip payanaay onRaay virinthu-ninRanai,* kunRaa madhumalarc sOlai-vaNkodip padappai,* varupunal ponni-maamaNi alaikkum,* sen^n^el oN_kazhanith-thigazvana muduttha,* kaRpOr purisaik-kanaka maaLikai,* nimirgodi visumbil-iLampiRai thuvakkum,* ## selvam malku then-thirukkudanthai,* anthaNar manthira moziyudan-vaNanga,* AdaravamaLiyil aRithuyil-amarntha parama,* nin adiyiNai paNivan-varumidar agala maaRRO vinaiyE. (2)thirumangaiyaazhvaar thiruvadigaLE saraNam.idaNGkoNda nenchathiNaNGkik kidappan* enrum ponnith-thadankoNda thaamarai sUzhum malarntha thaNpUNGkudanthai*vidaNGkoNda veNpal karunthuththi senkaN thazhalumizhvaay*padangoNda paampaNaip paLLi koNdaan thiruppaathangaLE.emperumaanaar thiruvadigaLE saraNam</PRE>

</PRE> sri:SrimadhE raamaanujaaya nama:thirumangaiyaazvaar aruLicceythathiruvezukooRRirukkaithaniyan_gaLemperumaanaar aruLiccheythavaivaaziparakaalan vaazhikalikanRi,vaazhi kuRaiyaloor vaazvEnthan, - vaazhiyarOmaayOnai vaaLvaliyaal manthirangoL mangaiyargOnthooyOn sudarmaana vEl!seeraar thiruvezu kooRRiruk kaiyennum senthamizaal,aaraa vamudhan kudanthaip piraan_than adiyiNaikkeez,Eraar maRaipporuL ellaam edutthu ivvulakuyyavEsEraamaR sonna aruLmaari paatham thuNain^amakkE.2672:oru pErunthi irumalarth thavisil,*orumuRai ayanai eenRanai,* orumuRai-irusudar meethinil iyangaa,* mummathiL-ilangai irukaal vaLaiya,* orusilai-onRiya IreyiRRu azhalvaay vaaLiyin-attanai,* moovadi naanilam vEndi,*muppuri noolodu maanuriyilangu-maarvinin,* irupiRappu orumaaNaagi,*orumuRai eeradi, moovulaku aLandhanai,*naal_thisai nadunga anciRaip paRavai-ERi,* naalvaay mummathaththu irusevi-oruthani vEzhaththu aranthaiyai,* orun^aaL-irun^eer maduvuL theertthanai,* mutthee-naanmaRai aivagai vELvi,* aRuthozil-anthaNar vaNangum thanmaiyai,* aimpulan-agatthinuL seRutthu,* naan_gudan adakki-mukkuNaththu iraNdavai akaRRi,* onRinil-onRi ninRu,* ANGgu iru piRappaRuppOr-aRiyum thanmaiyai,* mukkaN naal_thOL-aivaay aravOdu* ARupothi sadaiyOn-aRivarum thanmaip perumaiyuL ninRanai,*Ezulaku eyiRRinil koNdanai,* kooRiya-aRusuvaip payanum Ayinai,* sudarvidum-aimpadai angaiyuL amarnthanai,* sunthara-naal_thOL mun^n^eer vaNNa,* nin Iradi-onRiya manatthaal,* orumathi mugatthu-mangaiyar iruvarum malarana,* angaiyil-muppozuthum varuda aRithuyil amarnthanai,*neRimuRai naalvagai varuNamum Ayinai,*mEthagum aimperum boothamum neeyE,*aRupatha_muralum koonthal kaaraNam*Ezvidai adangac seRRanai,* aRuvagaic-samayamum aRivaru nilaiyinai,* aimpaal-Othiyai Agath thirutthinai,* aRamudhal-naan_gu avaiyaay moortthi moonRaay*iruvagaip payanaay onRaay virinthu-ninRanai,* kunRaa madhumalarc sOlai-vaNkodip padappai,* varupunal ponni-maamaNi alaikkum,* sen^n^el oN_kazhanith-thigazvana muduttha,* kaRpOr purisaik-kanaka maaLikai,* nimirgodi visumbil-iLampiRai thuvakkum,* ## selvam malku then-thirukkudanthai,* anthaNar manthira moziyudan-vaNanga,* AdaravamaLiyil aRithuyil-amarntha parama,* nin adiyiNai paNivan-varumidar agala maaRRO vinaiyE. (2)thirumangaiyaazhvaar thiruvadigaLE saraNam.idaNGkoNda nenchathiNaNGkik kidappan* enrum ponnith-thadankoNda thaamarai sUzhum malarntha thaNpUNGkudanthai*vidaNGkoNda veNpal karunthuththi senkaN thazhalumizhvaay*padangoNda paampaNaip paLLi koNdaan thiruppaathangaLE.emperumaanaar thiruvadigaLE saraNam</PRE>

Sri Lakshmi Hayagreevar The Thiru Aaradhanai Perumal - Sri Lakshmi Hayagreevar of Swami Desikar is installed in Thiruthanka (thoopul) divya desam in Kanchipuram.

Sri Lakshmi Hayagreevar The Thiru Aaradhanai Perumal - Sri Lakshmi Hayagreevar of Swami Desikar is installed in Thiruthanka (thoopul) divya desam in Kanchipuram.

Sri Lakshmi Hayagreevar The Thiru Aaradhanai Perumal - Sri Lakshmi Hayagreevar of Swami Desikar is installed in Thiruthanka (thoopul) divya desam in Kanchipuram.

Pancha Sthavam - Swamy KooratAzhwAn "Varadaraja Sthavam" is one among the "Pancha Sthavam" composed by Swamy KoorathAlwan. THe other were: 1)Sri VaikunTa Sthavam on Sri Paramapada nAthan 2)Sri Sthavam on Sri Mahalakshmi PirAttiyAr 3)AthimAnusha Sthavam on VibhavAvatAram emperumAn 4)Sri Sundara bhAgu Sthavam on ThirumAlirun chOlai Kalazhagar-archAvatAram 5)Sri VaradarAja Sthavam on Sri Hastigiri pErarulAlan Sri Sundara bhAgu sthavam was composed by ALwan when he was in ThirumAlirunchOlai after he lost his eye sight due to the atrocity committed by the cruel King Kirumikanda Chozhan-Sri Vaishnava thvEshi-. After the return of Swamy EmperumAnAr from ThirunArA yana puram, Swamy Ramanujar requested Alwan to compose one Sthavam on behalf of Hastigiri pErarulAlan to get back his sight again. Instead Alwan requested PerarulAlan to grant mOksham to NAlUrAn (his sishyA) who committed bhAgavatha apachAram, since NaalUrAn is responsible for lost of his AchAryan eyesight. Such is the greatness of Swamy KooratAlwan!! Thats why AmudanAr says that "Its difficult to explain the vaibhavam of Alwan in any language" in Ramanusa NooTTrandhAthi. The above five Sthavams are together known as "Pancha Sthavam". The greatness of these five were stated by Sri ParAsara Bhattar in Swamy KooratAlwan's thaniyan as: "SrivathsachinhamisrEbhyONama ukthim adheemahE yadhukthyas-thrayeekaNDE yaanthi MangaLasoothrathAm" Meaning: KooratthAzvAn's Sri Sookthis have attained the state of ThirumAngalyam (auspicious thread worn by Sumangalis) around the Vedha Maadha.We recite the word of Nama:for the MahA PaNdithar,KurEsar with the same reverence as we recite the sacred Veda manthrams. ------------- From the above thaniyan, inspite of ALwar Sri Sookthis, other AchArya Sri Sookthis, IthihAsam such as Ramayanam Mahabharatam, PurAnams such as Vishnu Puranam,etc., Only Swamy KooratAlwan Sri Sookthis have attained the state of ThirumAngalayam to Vedha Maadha. Such is the greatness of the Pancha Sthavams and the composer Swamy kooratAlwan !! His works has to be read by all SriVaishnavites which is delicious and sweet to recite. While reciting Sri Varadaraja Sthavam, the experince brings Hastigiri PerarulAn in fronts one's eye.

Pancha Sthavam - Swamy KooratAzhwAn "Varadaraja Sthavam" is one among the "Pancha Sthavam" composed by Swamy KoorathAlwan. THe other were: 1)Sri VaikunTa Sthavam on Sri Paramapada nAthan 2)Sri Sthavam on Sri Mahalakshmi PirAttiyAr 3)AthimAnusha Sthavam on VibhavAvatAram emperumAn 4)Sri Sundara bhAgu Sthavam on ThirumAlirun chOlai Kalazhagar-archAvatAram 5)Sri VaradarAja Sthavam on Sri Hastigiri pErarulAlan Sri Sundara bhAgu sthavam was composed by ALwan when he was in ThirumAlirunchOlai after he lost his eye sight due to the atrocity committed by the cruel King Kirumikanda Chozhan-Sri Vaishnava thvEshi-. After the return of Swamy EmperumAnAr from ThirunArA yana puram, Swamy Ramanujar requested Alwan to compose one Sthavam on behalf of Hastigiri pErarulAlan to get back his sight again. Instead Alwan requested PerarulAlan to grant mOksham to NAlUrAn (his sishyA) who committed bhAgavatha apachAram, since NaalUrAn is responsible for lost of his AchAryan eyesight. Such is the greatness of Swamy KooratAlwan!! Thats why AmudanAr says that "Its difficult to explain the vaibhavam of Alwan in any language" in Ramanusa NooTTrandhAthi. The above five Sthavams are together known as "Pancha Sthavam". The greatness of these five were stated by Sri ParAsara Bhattar in Swamy KooratAlwan's thaniyan as: "SrivathsachinhamisrEbhyONama ukthim adheemahE yadhukthyas-thrayeekaNDE yaanthi MangaLasoothrathAm" Meaning: KooratthAzvAn's Sri Sookthis have attained the state of ThirumAngalyam (auspicious thread worn by Sumangalis) around the Vedha Maadha.We recite the word of Nama:for the MahA PaNdithar,KurEsar with the same reverence as we recite the sacred Veda manthrams. ------------- From the above thaniyan, inspite of ALwar Sri Sookthis, other AchArya Sri Sookthis, IthihAsam such as Ramayanam Mahabharatam, PurAnams such as Vishnu Puranam,etc., Only Swamy KooratAlwan Sri Sookthis have attained the state of ThirumAngalayam to Vedha Maadha. Such is the greatness of the Pancha Sthavams and the composer Swamy kooratAlwan !! His works has to be read by all SriVaishnavites which is delicious and sweet to recite. While reciting Sri Varadaraja Sthavam, the experince brings Hastigiri PerarulAn in fronts one's eye.

Pancha Sthavam - Swamy KooratAzhwAn "Varadaraja Sthavam" is one among the "Pancha Sthavam" composed by Swamy KoorathAlwan. THe other were: 1)Sri VaikunTa Sthavam on Sri Paramapada nAthan 2)Sri Sthavam on Sri Mahalakshmi PirAttiyAr 3)AthimAnusha Sthavam on VibhavAvatAram emperumAn 4)Sri Sundara bhAgu Sthavam on ThirumAlirun chOlai Kalazhagar-archAvatAram 5)Sri VaradarAja Sthavam on Sri Hastigiri pErarulAlan Sri Sundara bhAgu sthavam was composed by ALwan when he was in ThirumAlirunchOlai after he lost his eye sight due to the atrocity committed by the cruel King Kirumikanda Chozhan-Sri Vaishnava thvEshi-. After the return of Swamy EmperumAnAr from ThirunArA yana puram, Swamy Ramanujar requested Alwan to compose one Sthavam on behalf of Hastigiri pErarulAlan to get back his sight again. Instead Alwan requested PerarulAlan to grant mOksham to NAlUrAn (his sishyA) who committed bhAgavatha apachAram, since NaalUrAn is responsible for lost of his AchAryan eyesight. Such is the greatness of Swamy KooratAlwan!! Thats why AmudanAr says that "Its difficult to explain the vaibhavam of Alwan in any language" in Ramanusa NooTTrandhAthi. The above five Sthavams are together known as "Pancha Sthavam". The greatness of these five were stated by Sri ParAsara Bhattar in Swamy KooratAlwan's thaniyan as: "SrivathsachinhamisrEbhyONama ukthim adheemahE yadhukthyas-thrayeekaNDE yaanthi MangaLasoothrathAm" Meaning: KooratthAzvAn's Sri Sookthis have attained the state of ThirumAngalyam (auspicious thread worn by Sumangalis) around the Vedha Maadha.We recite the word of Nama:for the MahA PaNdithar,KurEsar with the same reverence as we recite the sacred Veda manthrams. ------------- From the above thaniyan, inspite of ALwar Sri Sookthis, other AchArya Sri Sookthis, IthihAsam such as Ramayanam Mahabharatam, PurAnams such as Vishnu Puranam,etc., Only Swamy KooratAlwan Sri Sookthis have attained the state of ThirumAngalayam to Vedha Maadha. Such is the greatness of the Pancha Sthavams and the composer Swamy kooratAlwan !! His works has to be read by all SriVaishnavites which is delicious and sweet to recite. While reciting Sri Varadaraja Sthavam, the experince brings Hastigiri PerarulAn in fronts one's eye.

Sri Manavala MamunikaL Sri Manavala mamunikal was the son of Thikalakidanthan thirunavirudayapiran thatharannan, a desciple of Sri Pillailokacarya, and Sriranga nacciyar. He was born in the town of kidaram in Tamilnadu, in the year 1370 AD. He was the first acarya to comment of the works of earlier acaryas. His parents named him Azhakiya manavalan, after the Lord Himself. He learnt the Vedas, Vedangas and all other sastras from his father. He was was an outstanding student, who knew the Divya prabandhas, the Vedas and had a boundless knowledge of religion. He married at the proper time and lived as a true vaishnava. He moved to Alvar Tirunagari and became a sishya of Tiruvaymozhip pillai. It is said that Manavala mamuni's devotion to Nammalvar, Ramanuja and to his own Acharya grew as he studied the Alvar's hymns and rahasyas at Alvar tirunagari. On observing his devotion to Ramanuja, Tiruvay mozhip pillai ordered the construction of a Shrine of Ramanuja at Tirunagari and appointed Manavala mamuni to take care of the activities at the shrine. During this time Manavala mamuni composed his first work Yatiraja Vimsati, twenty sanskrit stanzas in praise of Ramanuja. Tiruvaymozhip pillai read the works and gave him the title Yatindra Pravanar. Since that time onwards he was addressed Yatindra Pravanar. He had a son and named him Ramanujap pillai. After the death of his guru, Tiruvaymozhip pillai, Manavala mamuni moved north to Srirangam with his family and his co-disciple Ramanuja Jeeyar (later to be known as Vanamaamalai Jeeyar). He was very well received at Srirangam in spite of some initial friction with Uttama Nampi who was in charge of the temple administration. Soon they patched up and Manavala mamuni started to institute some reforms at the temple, very much in line with what Ramanuja did. He started to research the manuscripts of earlier acharyas and had them restored and recopied. He went on a pilgrimage to Kanchi, Tirumalai and Sriperumpudur. While in Kanchi he studied Sri Bhashya with Kitambi Nayanar, a disciple of Brahamatantra Svatantra Jeeyar. After his return to Srirangam he renounced his householder status and became a Sanyasin, concentrating on temple activities. He, soon, began giving discourses on Alvar's hymns and his list of disciples grew constantly. He took over and renovated the old math of Ramanuja, using clay from Pillai Lokacharya's house. He also ordered an idol of Pillai Lokacharya to be installed at Srirangam temple. After some time he returned to Alvar Tirunagari and when trying to teach Acharya hrdayam, encountered some difficulties. So he decided to consult with Tirunarayanpurattay, who was a co-disciple of Tiruvaymozhip pillai. Ay was on his way to Alvar tirunagari to meet Manavalamamuni. They both met at the outskirts of Alvar Tirunagari and returned to Manavala mamuni's residence, and the later studied the secrets of the Acharya Hrdayam. It is said that, Manavala mamuni, during this time had many important disciples such as Kantadai annan, Prativadi bhayankaram anna, Erumbi appa, Appilai and Appillan. Around 1430, Mamuni conducted a one year lecture series on Tiruvaymozhi according to all five commentaries. During these lectures a small boy stepped forward and uttered the verse that became to be known as Manavala mamuni's Taniyan srIsailesha dayaapaatram dIbhaktyAdi gunArnavam | YatIndrapravanam vande ramyajAmAtram munim || This was interpreted by the audience as a proclamation by the Lord Himself as the same verse was revealed through the archakas at Tirupati and Alakar koil. After this incident, Manavala mamuni started writing commentaries on the works of earlier acharyas, composed independent works and compiled source documentation and cross-referencing on some important works (all listed in the table above). Yatindrapravana Prabhavam records that Manavala mamuni undertook many extensive pilgrimage from Tirumalai in the north to Madurai and Alvar tirunagari in the south. During one such trips, a local chieftain in Madurai, MahabalivAnanAtharayan became his devotee and donated a village which he renamed as Azhakiya manavaala naaloor. After his return to Srirangam, a dispute over the temple control arose between the Saivas and Vaishnavas at Alakar Koil. This ruler settled the dispute in favor of Vaishnavas and Manavala mamuni's appointee there, Ethiraja Jeeyar. It is said that, while at a very old age, Manavala maamuni discoverd that part of Periyavachchaan pillai's commentary on Periyalvar Tirumozhi was missing. So he sent word to Tiruppanalvar Tattar Nayanar at Alvar tirunagari to come and help him complete the commentary. It is also noted that he composed the commentary on Acharya Hrdayam with great difficulty as his health was failing. When he became very ill, preventing him from worshiping at the temple, he dedicated one tamil stanza a day, expressing to Ramanuja his anguish at staying in this world and his eagerness to reach Vaikuntham. These collected verses became known as Arti Prabhantham, his last work. Manavala mamuni had many disciples, however, the following eight were the chief disciples known as Ashtadiggajas (elephants of the eight directions): Vanamaamalai Jeeyar, Bhattar Piraan jeeyar, Tiruvengada jeeyar, Koil kanthaadai annan, Prathivaadhi bhayankaram annaa, Erumbi appaa, Appillai and Appillan. They and their disciples made many contributions to promoting Srivaishnavam.

Sri Manavala MamunikaL Sri Manavala mamunikal was the son of Thikalakidanthan thirunavirudayapiran thatharannan, a desciple of Sri Pillailokacarya, and Sriranga nacciyar. He was born in the town of kidaram in Tamilnadu, in the year 1370 AD. He was the first acarya to comment of the works of earlier acaryas. His parents named him Azhakiya manavalan, after the Lord Himself. He learnt the Vedas, Vedangas and all other sastras from his father. He was was an outstanding student, who knew the Divya prabandhas, the Vedas and had a boundless knowledge of religion. He married at the proper time and lived as a true vaishnava. He moved to Alvar Tirunagari and became a sishya of Tiruvaymozhip pillai. It is said that Manavala mamuni's devotion to Nammalvar, Ramanuja and to his own Acharya grew as he studied the Alvar's hymns and rahasyas at Alvar tirunagari. On observing his devotion to Ramanuja, Tiruvay mozhip pillai ordered the construction of a Shrine of Ramanuja at Tirunagari and appointed Manavala mamuni to take care of the activities at the shrine. During this time Manavala mamuni composed his first work Yatiraja Vimsati, twenty sanskrit stanzas in praise of Ramanuja. Tiruvaymozhip pillai read the works and gave him the title Yatindra Pravanar. Since that time onwards he was addressed Yatindra Pravanar. He had a son and named him Ramanujap pillai. After the death of his guru, Tiruvaymozhip pillai, Manavala mamuni moved north to Srirangam with his family and his co-disciple Ramanuja Jeeyar (later to be known as Vanamaamalai Jeeyar). He was very well received at Srirangam in spite of some initial friction with Uttama Nampi who was in charge of the temple administration. Soon they patched up and Manavala mamuni started to institute some reforms at the temple, very much in line with what Ramanuja did. He started to research the manuscripts of earlier acharyas and had them restored and recopied. He went on a pilgrimage to Kanchi, Tirumalai and Sriperumpudur. While in Kanchi he studied Sri Bhashya with Kitambi Nayanar, a disciple of Brahamatantra Svatantra Jeeyar. After his return to Srirangam he renounced his householder status and became a Sanyasin, concentrating on temple activities. He, soon, began giving discourses on Alvar's hymns and his list of disciples grew constantly. He took over and renovated the old math of Ramanuja, using clay from Pillai Lokacharya's house. He also ordered an idol of Pillai Lokacharya to be installed at Srirangam temple. After some time he returned to Alvar Tirunagari and when trying to teach Acharya hrdayam, encountered some difficulties. So he decided to consult with Tirunarayanpurattay, who was a co-disciple of Tiruvaymozhip pillai. Ay was on his way to Alvar tirunagari to meet Manavalamamuni. They both met at the outskirts of Alvar Tirunagari and returned to Manavala mamuni's residence, and the later studied the secrets of the Acharya Hrdayam. It is said that, Manavala mamuni, during this time had many important disciples such as Kantadai annan, Prativadi bhayankaram anna, Erumbi appa, Appilai and Appillan. Around 1430, Mamuni conducted a one year lecture series on Tiruvaymozhi according to all five commentaries. During these lectures a small boy stepped forward and uttered the verse that became to be known as Manavala mamuni's Taniyan srIsailesha dayaapaatram dIbhaktyAdi gunArnavam | YatIndrapravanam vande ramyajAmAtram munim || This was interpreted by the audience as a proclamation by the Lord Himself as the same verse was revealed through the archakas at Tirupati and Alakar koil. After this incident, Manavala mamuni started writing commentaries on the works of earlier acharyas, composed independent works and compiled source documentation and cross-referencing on some important works (all listed in the table above). Yatindrapravana Prabhavam records that Manavala mamuni undertook many extensive pilgrimage from Tirumalai in the north to Madurai and Alvar tirunagari in the south. During one such trips, a local chieftain in Madurai, MahabalivAnanAtharayan became his devotee and donated a village which he renamed as Azhakiya manavaala naaloor. After his return to Srirangam, a dispute over the temple control arose between the Saivas and Vaishnavas at Alakar Koil. This ruler settled the dispute in favor of Vaishnavas and Manavala mamuni's appointee there, Ethiraja Jeeyar. It is said that, while at a very old age, Manavala maamuni discoverd that part of Periyavachchaan pillai's commentary on Periyalvar Tirumozhi was missing. So he sent word to Tiruppanalvar Tattar Nayanar at Alvar tirunagari to come and help him complete the commentary. It is also noted that he composed the commentary on Acharya Hrdayam with great difficulty as his health was failing. When he became very ill, preventing him from worshiping at the temple, he dedicated one tamil stanza a day, expressing to Ramanuja his anguish at staying in this world and his eagerness to reach Vaikuntham. These collected verses became known as Arti Prabhantham, his last work. Manavala mamuni had many disciples, however, the following eight were the chief disciples known as Ashtadiggajas (elephants of the eight directions): Vanamaamalai Jeeyar, Bhattar Piraan jeeyar, Tiruvengada jeeyar, Koil kanthaadai annan, Prathivaadhi bhayankaram annaa, Erumbi appaa, Appillai and Appillan. They and their disciples made many contributions to promoting Srivaishnavam.

Sri Manavala MamunikaL Sri Manavala mamunikal was the son of Thikalakidanthan thirunavirudayapiran thatharannan, a desciple of Sri Pillailokacarya, and Sriranga nacciyar. He was born in the town of kidaram in Tamilnadu, in the year 1370 AD. He was the first acarya to comment of the works of earlier acaryas. His parents named him Azhakiya manavalan, after the Lord Himself. He learnt the Vedas, Vedangas and all other sastras from his father. He was was an outstanding student, who knew the Divya prabandhas, the Vedas and had a boundless knowledge of religion. He married at the proper time and lived as a true vaishnava. He moved to Alvar Tirunagari and became a sishya of Tiruvaymozhip pillai. It is said that Manavala mamuni's devotion to Nammalvar, Ramanuja and to his own Acharya grew as he studied the Alvar's hymns and rahasyas at Alvar tirunagari. On observing his devotion to Ramanuja, Tiruvay mozhip pillai ordered the construction of a Shrine of Ramanuja at Tirunagari and appointed Manavala mamuni to take care of the activities at the shrine. During this time Manavala mamuni composed his first work Yatiraja Vimsati, twenty sanskrit stanzas in praise of Ramanuja. Tiruvaymozhip pillai read the works and gave him the title Yatindra Pravanar. Since that time onwards he was addressed Yatindra Pravanar. He had a son and named him Ramanujap pillai. After the death of his guru, Tiruvaymozhip pillai, Manavala mamuni moved north to Srirangam with his family and his co-disciple Ramanuja Jeeyar (later to be known as Vanamaamalai Jeeyar). He was very well received at Srirangam in spite of some initial friction with Uttama Nampi who was in charge of the temple administration. Soon they patched up and Manavala mamuni started to institute some reforms at the temple, very much in line with what Ramanuja did. He started to research the manuscripts of earlier acharyas and had them restored and recopied. He went on a pilgrimage to Kanchi, Tirumalai and Sriperumpudur. While in Kanchi he studied Sri Bhashya with Kitambi Nayanar, a disciple of Brahamatantra Svatantra Jeeyar. After his return to Srirangam he renounced his householder status and became a Sanyasin, concentrating on temple activities. He, soon, began giving discourses on Alvar's hymns and his list of disciples grew constantly. He took over and renovated the old math of Ramanuja, using clay from Pillai Lokacharya's house. He also ordered an idol of Pillai Lokacharya to be installed at Srirangam temple. After some time he returned to Alvar Tirunagari and when trying to teach Acharya hrdayam, encountered some difficulties. So he decided to consult with Tirunarayanpurattay, who was a co-disciple of Tiruvaymozhip pillai. Ay was on his way to Alvar tirunagari to meet Manavalamamuni. They both met at the outskirts of Alvar Tirunagari and returned to Manavala mamuni's residence, and the later studied the secrets of the Acharya Hrdayam. It is said that, Manavala mamuni, during this time had many important disciples such as Kantadai annan, Prativadi bhayankaram anna, Erumbi appa, Appilai and Appillan. Around 1430, Mamuni conducted a one year lecture series on Tiruvaymozhi according to all five commentaries. During these lectures a small boy stepped forward and uttered the verse that became to be known as Manavala mamuni's Taniyan srIsailesha dayaapaatram dIbhaktyAdi gunArnavam | YatIndrapravanam vande ramyajAmAtram munim || This was interpreted by the audience as a proclamation by the Lord Himself as the same verse was revealed through the archakas at Tirupati and Alakar koil. After this incident, Manavala mamuni started writing commentaries on the works of earlier acharyas, composed independent works and compiled source documentation and cross-referencing on some important works (all listed in the table above). Yatindrapravana Prabhavam records that Manavala mamuni undertook many extensive pilgrimage from Tirumalai in the north to Madurai and Alvar tirunagari in the south. During one such trips, a local chieftain in Madurai, MahabalivAnanAtharayan became his devotee and donated a village which he renamed as Azhakiya manavaala naaloor. After his return to Srirangam, a dispute over the temple control arose between the Saivas and Vaishnavas at Alakar Koil. This ruler settled the dispute in favor of Vaishnavas and Manavala mamuni's appointee there, Ethiraja Jeeyar. It is said that, while at a very old age, Manavala maamuni discoverd that part of Periyavachchaan pillai's commentary on Periyalvar Tirumozhi was missing. So he sent word to Tiruppanalvar Tattar Nayanar at Alvar tirunagari to come and help him complete the commentary. It is also noted that he composed the commentary on Acharya Hrdayam with great difficulty as his health was failing. When he became very ill, preventing him from worshiping at the temple, he dedicated one tamil stanza a day, expressing to Ramanuja his anguish at staying in this world and his eagerness to reach Vaikuntham. These collected verses became known as Arti Prabhantham, his last work. Manavala mamuni had many disciples, however, the following eight were the chief disciples known as Ashtadiggajas (elephants of the eight directions): Vanamaamalai Jeeyar, Bhattar Piraan jeeyar, Tiruvengada jeeyar, Koil kanthaadai annan, Prathivaadhi bhayankaram annaa, Erumbi appaa, Appillai and Appillan. They and their disciples made many contributions to promoting Srivaishnavam.

<center>SARANAGATHI GADHYAM </center> YO nithyamachyutha padhAmbhuja yukmarukma vyAmohathas thadhitharANi thruNayamEnE | AsmathgurOr bhagavathosya dhyaikasindhO: RamAnujasya charaNau saraNam prapadhyE || Gadhyam is like a prose composition; even then, when you read it aloud with bhakti, it gives great blissful happiness and Anandham. Those who take refuge at Sri RamAnujA's feet will also be blessed with mOksham was an assurance and promise given by NamperumAL during Setthi Sevai. (All the more essential that we take refuge at Sri YathrAjA's feet. It is high time we did it!) Surrendering and taking refuge at Sri Lakshmi pirAtti: 1. Bhagavan NarAyaNa ......... saraNa maham prapadhyE.. Meaning: Sri MahAlakshmi has got all the attributes, the thirumEni, its specialities, the kalyANa GuNAs, which the Lord likes always; Not even a second, she gets separated from the Lord; Blemishless; the pattamahishi of dEvAthi dEvan; the mother for the enire universe; and my mother too; Such grest mother Sri mahAlakshmi- I, who has no other shelter or protector, take refuge at her lotus feet. Requesting Sri mahAlakshmi to recommend to Lord Sri RanganAtha: 2. pAramArtthika...... asthu mE.. Meaning: Parabhakti, ParaGnAnam and Paramabhakti are the permanent means to hold the Lord's Lotus feet. With those Bhakti, one can getthe divine experience and Bhagavadh anubhavam which is the only one to be desired and nothing else; From that Bhagavadh anubhavam, the "NILAIYAANA KAINKARYAM" to the Lord. For getting that sort of attitude and the bhakti, one shall perform SARANAGATHI at the Lotus feet of namperumAL. O mAthA,Please bless me to obtain such bent of mind to do SARANAGATHI at all times; with no gap absolutely. Piratti acknowledges: 3. AsththE.....Let it happen as you asked for. 4. Thayaiva sarvam sampathyathE With that saraNagathi, you (and your sishyAs) are going to get EVERY sampath. EmberumAn's swaroopam: 5. Akila hEya .....swaroopa.. The One, who has embodied unlimited GnAnam, Anandham, and who has housed all kalyANa guNAs, who has differed from all that is different from Him by nature, who has all qualities that is opposite to those which we hate;EmperumAn TirumEni azhaghu: 6. SwAbhimathAnuroopaika....Divya roopA.. The one who has the ThirumEni which is very much liked by Him; which canNEVER be thought and understood about; which is NOT a combination of various particles and matter; which is a wonder(aRputham); which has no beginning and no end; which is blemishless; which is an unparalleled brightening body; which has ahaghu(beauty), sughandham(Good smell), softness, and youth always; EmperumAn's GuNAs: 7. SwAbhAvikA.....mahArNavA.. His attributes and kalyANa guNAs are: Natural, unlimited, stupendous,excellent GnAnam, Bhalam, Aishwaryam, Veeryam, sakthi, tEjas, such six qualities), sowseelyam(quality of mixing with the lower and inferior ones); vAtsalyam(removing others' mistakes lovingly and affectionately); mArdhavam(unable to bear the separation from bhAgavathALs); Arjavam(nErmai- honest); sowhArtham(thinking of good to others at all times); sAmyam(does not see the level); kAruNyam(pitying those who suffer); mAdhuryam(being good and sweet to enemies, too); ghAmbeeryam; AudhAryam(being "a kodai vaLLal"); chAturyam( capability to change enemies into friends); sthairyam(determination), dhairyam (being brave); sowryam( can fight alone in a battle); parAkramam(ability to win effortlessly); sathyakAmam(able to get what He desires); sathyasankalpam(able to achieve what he thinks and attempts); kruthitvam(carrying out His bhaktALs' services);kruthagnathai(grateful; not forgetting anyone's good deeds); Such qualities are flooded in our Lord! BhagawAn's alankArangaL: SvOchotha.divya bhooshaNA: 8. The ones which are exactly matching and are suitable to Him, the ones which are of different, spectacular, kinds, and have no beginning and have no counts; have permanence in themselves; have no blemishes; unlimited smell, softness, brightness in them;- such crown (kireetam), choodAvadhamsam (mudi aNi), makarakundalam, mAlai, muthucharangaL, bangles, Srivathsam (mole on His chest), ThiruvayiRRup pattam, PeethAmbharam, araigNaN,thaNdai, etc., are His AbharaNangaL(jewels). EmperumAn's weapons(AyudhangaL): SwAnuroopAchnthya.divyAyudhA.. 9. The ones which are exactly matching and the ones whose powers can NOT be thought of or understood (by anyone)- such sanghu(conch), chakram (discuss), gadhai, vil, are His weapons which have no lemishes and always do good to others;- O Lord, the one who has such weapons! His consorts: Swabhmatha.srivallabhA yEvamhootha NeeLA nAyakA: 10.The one who is always dearest to Him; who is foe ever, matching and suitable, without blemishes, has a suitable ThirumEni azhaghu, attributes, guNAs, capabilities, command, qualities precisely identical to the Lord- Sri MahAlakshmi- Her nAyakA!, Similarly BhoomidEvi, NeeLAdEvi nAyakA! His parijana, parichArikALs: SwatchAndhAnu.saraNayugaLA 11. The state, actions and quailities of following emperumAn's thiruvuLLam(mind) at all times, the concentration and determination to perform service to the Lord at all times and with a thought about that only at all times, the GnAnam, actions, command, qualities and attributes and such countless kalyANa gunAs are housed in AdhisEshan, vishvaksEnar, Garudan, and other parijanangaL and maids who always serve the Lotus feet of our Lord incessantly. O such great two feet! BhagawAn's place: ParamayOgivaikuntanAthA.. 12.Even the most greatest yOgis can not talk or think or measure His swaroopam, such wonderful swaroopam, swabhAvam, such qualities are fully housed in unlimited, beautiful, blemishless, permanent, the one where there is no comparison to any other place- such Sri vaikunta vAsi! Akila ulaga nAthan SwasankalpAnu vibhavalaya leela.. 13. The One who has leelAs(playful acts) of The creation, the sustenance and the Destruction of all countless, wonderful enjoyer, the enjoyment and theenjoyed, the one who has housed within Himself as His nature the prakrithi, the purushan and the time(kAlam),- Such leelA vinOdhA! Surrender to the Lord SathyakAmAprapadyE.. The One who has all that He can think of; who can achieve all that He can attempt; The one who is a parabrahman; uttamapurushan; who rules allunlimited, unbounded beings and non-beings; Sri mahAlakshmi nAyakA!,NarAyaNA; Sri vaikutanAthA; The one who is an ocean of kArunyam, sowseelyam, vAtsalyam, AudhAryam,Sowndharyam; The one who does not see the level and protects everyone equally; who wipes the sufferings of bhaktALs; who removes bhaktALs' mistakes; who knows the truths of all matters; movable ones, non movable ones-He commands them at all times; who is the support for the entire Universe; who is a swAmi for the entire Universe; And also my swAmi; Who has everything with Him; who can get whatever He thinks; who is different from others (except Him); who is like a kaRpakatharu for those who beg Him;who is a friend in need; one who never separates Himself from pirAtti; Sriman NarAyaNA; one who is the only refuge for those who are in need of support; Such Sri NarAyaNA! I surrender into your two Lotus feet. (Dvaya manthram to be recited here) Pitharam... gruhANi cha.. O BhagawAn! I have left the bonds of bodily relations like father, mother, wife, children, bhandhus(relatives), friends, Gurus, athinangaL (wealth),danadhAnyangaL. Properties, Houses, DharmangaL, and all others, and have surrendered to your feet, TrivikramA! TvamEvadEva sodum.. DEvAdhi dEvA! You are my mother; my father; my relative; my Guru; my knowledge; my matter; my every thing; One who has unparallel good qualities; One who is a father of all movable and immovable,living and non living beings; You are the only one who can be worshipped; You are the only one who can be a Teacher; Hence, You are the GREATEST; When there is not even an equal person to match You; How can there someone be greater than You(There CAN NOT BE). Hence, I have placed my human body flat on the ground and prostrate at your feet considering You as my Lord, the one who is worshippable. Consider me as a son to a father; as a friend to another friend; as a wife to a husband; and bear all my mistakes, blunders which I have committed. (Our Sri RamanujA thus prosrated to Sriya: pathi and begged to be forgiven by the Lord). ManOvAkkAyai..kShamasva.. 10&11.Through the mind, Language and the body, from time immemorial (for so many births), the mistakes, blunders (apachArams) have been committed;that too, tremendous, infinite number of apachArams- doing the ones which should not have been done; not doing the ones which should be done as per shAstrAs; committing apachArams to the Lord; to the BhAgavathALs; committing unforgiveable, unpardonable apachArams; -All of these, O Lord,Please show mercy on me and forgive me for my such mistakes. Out of these apachArams, some have already started giving me results; some have not yet yielded results; some have been committed in the past; some are being done in the present; and some may even be committed in the future; - Please forgive me for all these apachArams. With regards to Atman, Worldly things, I have been having a misconception and having a "vibhareetha GnAnam", for quite a long time (for so many births); All these wrong GnAnams and misconceptions, which I possess, and will possess- Please forgive me them also. Request for removal of "mAyai" madheeya-anAdhi karma... mAm thAraya.. 12. The mAyA, which has been there in me due to my karmAs I have been doing for a long time; which has been hiding me from the Supreme Truth(BhagawAn) and has been leading me to a "vibhareetha GnAnam" of mistaking the Body as Atman (or attaching myself to the Body); a thinking that "Worldly and sensual pleasures are the happiest and are to be sought after;the mAyA which has been as a body, as sense organs, as bhOgyam, as gross and fine matter; as sattva, rajas and thamasa guNAs; - Such a mAyA of mine(who is saying to You,"I have surrendered to You and am Your servant ALWAYS")-Please enable me to cross over Thy mUla prakriti of the entire guNAs causing beginningless and endless karmas". tEshAm gnAnee... sudhurlabha:.. 13."the GnAni is the one, who is a bhakthA and always thinks of me; hence, he is my dearest. and I am his dearest too." - Please make me such a gnAni!. Request for PARABHAKTI "purushas sa para: pArtha:... kinkarO bhavAni.. 14."ArjunA, that Parama purushan can be attained through unadulerated ekAntha bhakti only"; "can be attained only with a single pointed devotion/bhakti"; "he gets the Highest Bhakti from Me"- You have mentioned such parama bhakti three times; - Please bless me with such a paramabhakti. 15.Please make me an embodiment of para bhakti, paragnAna and parama bhakti. 16.With those para bhakti, paragnAnam and parama bhakti, I will get Bhagavadh anubhavam and will get "nitya kainkaryam" to You. BHAGAWAAN REPLIES: Evambhootha mathkainkarya....kinkarO bhavishyasi.. 17.Like that, you may not possess or have any means to get Nitya kainkaryam to Me; you may have committed numerous apachArams to Me; and to My bhAgavathALs; you may have committed unpardonable apacharams; you may have possessed vibhareetha ahankAram and vibhareetha gnAnam and hidden the"Real" swaroopam of Atman; You may have got WRONG vibhareetha thoughts for ages (for so many births); you may possess sathva, rajasa, thAmasa guNAs and also are bound by sukha, dukkangaL(pleasure and sorrows); their causes-theorigin of such vibhareetha thoughts;- you are being troubled and disturbed greatly by the above things and obstruct you to get the "paripoorNa parabhakti, paragnAnam and paramabhakti; - In spite of all these,even though, you have all the above, JUST BECAUSE SOME WAY (may be, inadvertantly), YOU HAVE RECITED DWAYA MANTHRAM; and Hence, With My Grace and Mercy, you will get rid of all hurdles; worries and troubles coming in the way to obtain para bhakti and para gnAnam and parama bhakti; With My Grace, you will be blessed with My Swaroopam, GuNam, Roopam, Perumai, LeelAs etc., and you will see Them in person; you will be My servant and you will enjoy Me ONLY; you will realise that realising Me and Serving Me ONLY GIVES you HAPPINESS AND BLISS; For ever, permanently, with no other material benefit or desire, you will LOVE to serve Me; Experiencing Me and Great Love and Bhakti, affection arising in you out of that Rich Experience will come to you BY MY GRACE; you will always PERENNIALLY LOVE TO SERVE ME AND GET BLESSED; you will be keen on That only; 18. This section is an assuring answer by the Lord to a question that Sri Ramanuja has in mind :When do I start such a kaimkaryam ? You have already started BEING like that. 19.Keep reciting Dwaya manthram and ITS MEANING and get over even the semblance of ALL the HURDLES; Live like that HAPPILY in SRIRANGAM tillyour body is worn out and will not house YOU ANY MORE; 20.When your body falls down, you will shine BRIGHT BY MY GRACE and you will see My Darshan and You will be GREATLY INQUISITIVE to see Me and Reach Me to Serve Me; and you will shed the BODY like removing the OldCloth; you will get All Bhakti for Me Due to My Grace; You will get "Nitya Kainkaryam" for Me; and you will Not desire anything other than the bliss and happiness of performing Nitya Kainkaryam; 21.Have No Doubts about This (mA thE bhoothathra samsaya:) 22. I have NEVER UTTERED FALSEHOOD; Nor will I ever; Rama Never TalksTwice; "Once, whoever surrenders to Me and says"I am Your Servant", I Give "AbhaYam" to All such Beings"; 23.SACRIFICE ALL FRUITS OF YOUR KARMA AND SURRENDER TO MYFEET; I SHALL DELIVER YOU FROM ALL YOUR ALL SINFUL REACTIONS. DO NOT FEAR OR LAMENT. (SarvadharmAn ... mA sucha:) 24. Athas thwam thava.. sukhamAswa.. Hence, you, the one who has joined Me, will know Me as I am, will see as I amand will reach Me as I am and shall HAVE NO DOUBTS AT ALL ABOUT IT; Live Happily Till then. Thanjamadaintha nam RamanujanE thanjam adiyEn madhava dAsan

<center>SARANAGATHI GADHYAM </center> YO nithyamachyutha padhAmbhuja yukmarukma vyAmohathas thadhitharANi thruNayamEnE | AsmathgurOr bhagavathosya dhyaikasindhO: RamAnujasya charaNau saraNam prapadhyE || Gadhyam is like a prose composition; even then, when you read it aloud with bhakti, it gives great blissful happiness and Anandham. Those who take refuge at Sri RamAnujA's feet will also be blessed with mOksham was an assurance and promise given by NamperumAL during Setthi Sevai. (All the more essential that we take refuge at Sri YathrAjA's feet. It is high time we did it!) Surrendering and taking refuge at Sri Lakshmi pirAtti: 1. Bhagavan NarAyaNa ......... saraNa maham prapadhyE.. Meaning: Sri MahAlakshmi has got all the attributes, the thirumEni, its specialities, the kalyANa GuNAs, which the Lord likes always; Not even a second, she gets separated from the Lord; Blemishless; the pattamahishi of dEvAthi dEvan; the mother for the enire universe; and my mother too; Such grest mother Sri mahAlakshmi- I, who has no other shelter or protector, take refuge at her lotus feet. Requesting Sri mahAlakshmi to recommend to Lord Sri RanganAtha: 2. pAramArtthika...... asthu mE.. Meaning: Parabhakti, ParaGnAnam and Paramabhakti are the permanent means to hold the Lord's Lotus feet. With those Bhakti, one can getthe divine experience and Bhagavadh anubhavam which is the only one to be desired and nothing else; From that Bhagavadh anubhavam, the "NILAIYAANA KAINKARYAM" to the Lord. For getting that sort of attitude and the bhakti, one shall perform SARANAGATHI at the Lotus feet of namperumAL. O mAthA,Please bless me to obtain such bent of mind to do SARANAGATHI at all times; with no gap absolutely. Piratti acknowledges: 3. AsththE.....Let it happen as you asked for. 4. Thayaiva sarvam sampathyathE With that saraNagathi, you (and your sishyAs) are going to get EVERY sampath. EmberumAn's swaroopam: 5. Akila hEya .....swaroopa.. The One, who has embodied unlimited GnAnam, Anandham, and who has housed all kalyANa guNAs, who has differed from all that is different from Him by nature, who has all qualities that is opposite to those which we hate;EmperumAn TirumEni azhaghu: 6. SwAbhimathAnuroopaika....Divya roopA.. The one who has the ThirumEni which is very much liked by Him; which canNEVER be thought and understood about; which is NOT a combination of various particles and matter; which is a wonder(aRputham); which has no beginning and no end; which is blemishless; which is an unparalleled brightening body; which has ahaghu(beauty), sughandham(Good smell), softness, and youth always; EmperumAn's GuNAs: 7. SwAbhAvikA.....mahArNavA.. His attributes and kalyANa guNAs are: Natural, unlimited, stupendous,excellent GnAnam, Bhalam, Aishwaryam, Veeryam, sakthi, tEjas, such six qualities), sowseelyam(quality of mixing with the lower and inferior ones); vAtsalyam(removing others' mistakes lovingly and affectionately); mArdhavam(unable to bear the separation from bhAgavathALs); Arjavam(nErmai- honest); sowhArtham(thinking of good to others at all times); sAmyam(does not see the level); kAruNyam(pitying those who suffer); mAdhuryam(being good and sweet to enemies, too); ghAmbeeryam; AudhAryam(being "a kodai vaLLal"); chAturyam( capability to change enemies into friends); sthairyam(determination), dhairyam (being brave); sowryam( can fight alone in a battle); parAkramam(ability to win effortlessly); sathyakAmam(able to get what He desires); sathyasankalpam(able to achieve what he thinks and attempts); kruthitvam(carrying out His bhaktALs' services);kruthagnathai(grateful; not forgetting anyone's good deeds); Such qualities are flooded in our Lord! BhagawAn's alankArangaL: SvOchotha.divya bhooshaNA: 8. The ones which are exactly matching and are suitable to Him, the ones which are of different, spectacular, kinds, and have no beginning and have no counts; have permanence in themselves; have no blemishes; unlimited smell, softness, brightness in them;- such crown (kireetam), choodAvadhamsam (mudi aNi), makarakundalam, mAlai, muthucharangaL, bangles, Srivathsam (mole on His chest), ThiruvayiRRup pattam, PeethAmbharam, araigNaN,thaNdai, etc., are His AbharaNangaL(jewels). EmperumAn's weapons(AyudhangaL): SwAnuroopAchnthya.divyAyudhA.. 9. The ones which are exactly matching and the ones whose powers can NOT be thought of or understood (by anyone)- such sanghu(conch), chakram (discuss), gadhai, vil, are His weapons which have no lemishes and always do good to others;- O Lord, the one who has such weapons! His consorts: Swabhmatha.srivallabhA yEvamhootha NeeLA nAyakA: 10.The one who is always dearest to Him; who is foe ever, matching and suitable, without blemishes, has a suitable ThirumEni azhaghu, attributes, guNAs, capabilities, command, qualities precisely identical to the Lord- Sri MahAlakshmi- Her nAyakA!, Similarly BhoomidEvi, NeeLAdEvi nAyakA! His parijana, parichArikALs: SwatchAndhAnu.saraNayugaLA 11. The state, actions and quailities of following emperumAn's thiruvuLLam(mind) at all times, the concentration and determination to perform service to the Lord at all times and with a thought about that only at all times, the GnAnam, actions, command, qualities and attributes and such countless kalyANa gunAs are housed in AdhisEshan, vishvaksEnar, Garudan, and other parijanangaL and maids who always serve the Lotus feet of our Lord incessantly. O such great two feet! BhagawAn's place: ParamayOgivaikuntanAthA.. 12.Even the most greatest yOgis can not talk or think or measure His swaroopam, such wonderful swaroopam, swabhAvam, such qualities are fully housed in unlimited, beautiful, blemishless, permanent, the one where there is no comparison to any other place- such Sri vaikunta vAsi! Akila ulaga nAthan SwasankalpAnu vibhavalaya leela.. 13. The One who has leelAs(playful acts) of The creation, the sustenance and the Destruction of all countless, wonderful enjoyer, the enjoyment and theenjoyed, the one who has housed within Himself as His nature the prakrithi, the purushan and the time(kAlam),- Such leelA vinOdhA! Surrender to the Lord SathyakAmAprapadyE.. The One who has all that He can think of; who can achieve all that He can attempt; The one who is a parabrahman; uttamapurushan; who rules allunlimited, unbounded beings and non-beings; Sri mahAlakshmi nAyakA!,NarAyaNA; Sri vaikutanAthA; The one who is an ocean of kArunyam, sowseelyam, vAtsalyam, AudhAryam,Sowndharyam; The one who does not see the level and protects everyone equally; who wipes the sufferings of bhaktALs; who removes bhaktALs' mistakes; who knows the truths of all matters; movable ones, non movable ones-He commands them at all times; who is the support for the entire Universe; who is a swAmi for the entire Universe; And also my swAmi; Who has everything with Him; who can get whatever He thinks; who is different from others (except Him); who is like a kaRpakatharu for those who beg Him;who is a friend in need; one who never separates Himself from pirAtti; Sriman NarAyaNA; one who is the only refuge for those who are in need of support; Such Sri NarAyaNA! I surrender into your two Lotus feet. (Dvaya manthram to be recited here) Pitharam... gruhANi cha.. O BhagawAn! I have left the bonds of bodily relations like father, mother, wife, children, bhandhus(relatives), friends, Gurus, athinangaL (wealth),danadhAnyangaL. Properties, Houses, DharmangaL, and all others, and have surrendered to your feet, TrivikramA! TvamEvadEva sodum.. DEvAdhi dEvA! You are my mother; my father; my relative; my Guru; my knowledge; my matter; my every thing; One who has unparallel good qualities; One who is a father of all movable and immovable,living and non living beings; You are the only one who can be worshipped; You are the only one who can be a Teacher; Hence, You are the GREATEST; When there is not even an equal person to match You; How can there someone be greater than You(There CAN NOT BE). Hence, I have placed my human body flat on the ground and prostrate at your feet considering You as my Lord, the one who is worshippable. Consider me as a son to a father; as a friend to another friend; as a wife to a husband; and bear all my mistakes, blunders which I have committed. (Our Sri RamanujA thus prosrated to Sriya: pathi and begged to be forgiven by the Lord). ManOvAkkAyai..kShamasva.. 10&11.Through the mind, Language and the body, from time immemorial (for so many births), the mistakes, blunders (apachArams) have been committed;that too, tremendous, infinite number of apachArams- doing the ones which should not have been done; not doing the ones which should be done as per shAstrAs; committing apachArams to the Lord; to the BhAgavathALs; committing unforgiveable, unpardonable apachArams; -All of these, O Lord,Please show mercy on me and forgive me for my such mistakes. Out of these apachArams, some have already started giving me results; some have not yet yielded results; some have been committed in the past; some are being done in the present; and some may even be committed in the future; - Please forgive me for all these apachArams. With regards to Atman, Worldly things, I have been having a misconception and having a "vibhareetha GnAnam", for quite a long time (for so many births); All these wrong GnAnams and misconceptions, which I possess, and will possess- Please forgive me them also. Request for removal of "mAyai" madheeya-anAdhi karma... mAm thAraya.. 12. The mAyA, which has been there in me due to my karmAs I have been doing for a long time; which has been hiding me from the Supreme Truth(BhagawAn) and has been leading me to a "vibhareetha GnAnam" of mistaking the Body as Atman (or attaching myself to the Body); a thinking that "Worldly and sensual pleasures are the happiest and are to be sought after;the mAyA which has been as a body, as sense organs, as bhOgyam, as gross and fine matter; as sattva, rajas and thamasa guNAs; - Such a mAyA of mine(who is saying to You,"I have surrendered to You and am Your servant ALWAYS")-Please enable me to cross over Thy mUla prakriti of the entire guNAs causing beginningless and endless karmas". tEshAm gnAnee... sudhurlabha:.. 13."the GnAni is the one, who is a bhakthA and always thinks of me; hence, he is my dearest. and I am his dearest too." - Please make me such a gnAni!. Request for PARABHAKTI "purushas sa para: pArtha:... kinkarO bhavAni.. 14."ArjunA, that Parama purushan can be attained through unadulerated ekAntha bhakti only"; "can be attained only with a single pointed devotion/bhakti"; "he gets the Highest Bhakti from Me"- You have mentioned such parama bhakti three times; - Please bless me with such a paramabhakti. 15.Please make me an embodiment of para bhakti, paragnAna and parama bhakti. 16.With those para bhakti, paragnAnam and parama bhakti, I will get Bhagavadh anubhavam and will get "nitya kainkaryam" to You. BHAGAWAAN REPLIES: Evambhootha mathkainkarya....kinkarO bhavishyasi.. 17.Like that, you may not possess or have any means to get Nitya kainkaryam to Me; you may have committed numerous apachArams to Me; and to My bhAgavathALs; you may have committed unpardonable apacharams; you may have possessed vibhareetha ahankAram and vibhareetha gnAnam and hidden the"Real" swaroopam of Atman; You may have got WRONG vibhareetha thoughts for ages (for so many births); you may possess sathva, rajasa, thAmasa guNAs and also are bound by sukha, dukkangaL(pleasure and sorrows); their causes-theorigin of such vibhareetha thoughts;- you are being troubled and disturbed greatly by the above things and obstruct you to get the "paripoorNa parabhakti, paragnAnam and paramabhakti; - In spite of all these,even though, you have all the above, JUST BECAUSE SOME WAY (may be, inadvertantly), YOU HAVE RECITED DWAYA MANTHRAM; and Hence, With My Grace and Mercy, you will get rid of all hurdles; worries and troubles coming in the way to obtain para bhakti and para gnAnam and parama bhakti; With My Grace, you will be blessed with My Swaroopam, GuNam, Roopam, Perumai, LeelAs etc., and you will see Them in person; you will be My servant and you will enjoy Me ONLY; you will realise that realising Me and Serving Me ONLY GIVES you HAPPINESS AND BLISS; For ever, permanently, with no other material benefit or desire, you will LOVE to serve Me; Experiencing Me and Great Love and Bhakti, affection arising in you out of that Rich Experience will come to you BY MY GRACE; you will always PERENNIALLY LOVE TO SERVE ME AND GET BLESSED; you will be keen on That only; 18. This section is an assuring answer by the Lord to a question that Sri Ramanuja has in mind :When do I start such a kaimkaryam ? You have already started BEING like that. 19.Keep reciting Dwaya manthram and ITS MEANING and get over even the semblance of ALL the HURDLES; Live like that HAPPILY in SRIRANGAM tillyour body is worn out and will not house YOU ANY MORE; 20.When your body falls down, you will shine BRIGHT BY MY GRACE and you will see My Darshan and You will be GREATLY INQUISITIVE to see Me and Reach Me to Serve Me; and you will shed the BODY like removing the OldCloth; you will get All Bhakti for Me Due to My Grace; You will get "Nitya Kainkaryam" for Me; and you will Not desire anything other than the bliss and happiness of performing Nitya Kainkaryam; 21.Have No Doubts about This (mA thE bhoothathra samsaya:) 22. I have NEVER UTTERED FALSEHOOD; Nor will I ever; Rama Never TalksTwice; "Once, whoever surrenders to Me and says"I am Your Servant", I Give "AbhaYam" to All such Beings"; 23.SACRIFICE ALL FRUITS OF YOUR KARMA AND SURRENDER TO MYFEET; I SHALL DELIVER YOU FROM ALL YOUR ALL SINFUL REACTIONS. DO NOT FEAR OR LAMENT. (SarvadharmAn ... mA sucha:) 24. Athas thwam thava.. sukhamAswa.. Hence, you, the one who has joined Me, will know Me as I am, will see as I amand will reach Me as I am and shall HAVE NO DOUBTS AT ALL ABOUT IT; Live Happily Till then. Thanjamadaintha nam RamanujanE thanjam adiyEn madhava dAsan

<center>SARANAGATHI GADHYAM </center> YO nithyamachyutha padhAmbhuja yukmarukma vyAmohathas thadhitharANi thruNayamEnE | AsmathgurOr bhagavathosya dhyaikasindhO: RamAnujasya charaNau saraNam prapadhyE || Gadhyam is like a prose composition; even then, when you read it aloud with bhakti, it gives great blissful happiness and Anandham. Those who take refuge at Sri RamAnujA's feet will also be blessed with mOksham was an assurance and promise given by NamperumAL during Setthi Sevai. (All the more essential that we take refuge at Sri YathrAjA's feet. It is high time we did it!) Surrendering and taking refuge at Sri Lakshmi pirAtti: 1. Bhagavan NarAyaNa ......... saraNa maham prapadhyE.. Meaning: Sri MahAlakshmi has got all the attributes, the thirumEni, its specialities, the kalyANa GuNAs, which the Lord likes always; Not even a second, she gets separated from the Lord; Blemishless; the pattamahishi of dEvAthi dEvan; the mother for the enire universe; and my mother too; Such grest mother Sri mahAlakshmi- I, who has no other shelter or protector, take refuge at her lotus feet. Requesting Sri mahAlakshmi to recommend to Lord Sri RanganAtha: 2. pAramArtthika...... asthu mE.. Meaning: Parabhakti, ParaGnAnam and Paramabhakti are the permanent means to hold the Lord's Lotus feet. With those Bhakti, one can getthe divine experience and Bhagavadh anubhavam which is the only one to be desired and nothing else; From that Bhagavadh anubhavam, the "NILAIYAANA KAINKARYAM" to the Lord. For getting that sort of attitude and the bhakti, one shall perform SARANAGATHI at the Lotus feet of namperumAL. O mAthA,Please bless me to obtain such bent of mind to do SARANAGATHI at all times; with no gap absolutely. Piratti acknowledges: 3. AsththE.....Let it happen as you asked for. 4. Thayaiva sarvam sampathyathE With that saraNagathi, you (and your sishyAs) are going to get EVERY sampath. EmberumAn's swaroopam: 5. Akila hEya .....swaroopa.. The One, who has embodied unlimited GnAnam, Anandham, and who has housed all kalyANa guNAs, who has differed from all that is different from Him by nature, who has all qualities that is opposite to those which we hate;EmperumAn TirumEni azhaghu: 6. SwAbhimathAnuroopaika....Divya roopA.. The one who has the ThirumEni which is very much liked by Him; which canNEVER be thought and understood about; which is NOT a combination of various particles and matter; which is a wonder(aRputham); which has no beginning and no end; which is blemishless; which is an unparalleled brightening body; which has ahaghu(beauty), sughandham(Good smell), softness, and youth always; EmperumAn's GuNAs: 7. SwAbhAvikA.....mahArNavA.. His attributes and kalyANa guNAs are: Natural, unlimited, stupendous,excellent GnAnam, Bhalam, Aishwaryam, Veeryam, sakthi, tEjas, such six qualities), sowseelyam(quality of mixing with the lower and inferior ones); vAtsalyam(removing others' mistakes lovingly and affectionately); mArdhavam(unable to bear the separation from bhAgavathALs); Arjavam(nErmai- honest); sowhArtham(thinking of good to others at all times); sAmyam(does not see the level); kAruNyam(pitying those who suffer); mAdhuryam(being good and sweet to enemies, too); ghAmbeeryam; AudhAryam(being "a kodai vaLLal"); chAturyam( capability to change enemies into friends); sthairyam(determination), dhairyam (being brave); sowryam( can fight alone in a battle); parAkramam(ability to win effortlessly); sathyakAmam(able to get what He desires); sathyasankalpam(able to achieve what he thinks and attempts); kruthitvam(carrying out His bhaktALs' services);kruthagnathai(grateful; not forgetting anyone's good deeds); Such qualities are flooded in our Lord! BhagawAn's alankArangaL: SvOchotha.divya bhooshaNA: 8. The ones which are exactly matching and are suitable to Him, the ones which are of different, spectacular, kinds, and have no beginning and have no counts; have permanence in themselves; have no blemishes; unlimited smell, softness, brightness in them;- such crown (kireetam), choodAvadhamsam (mudi aNi), makarakundalam, mAlai, muthucharangaL, bangles, Srivathsam (mole on His chest), ThiruvayiRRup pattam, PeethAmbharam, araigNaN,thaNdai, etc., are His AbharaNangaL(jewels). EmperumAn's weapons(AyudhangaL): SwAnuroopAchnthya.divyAyudhA.. 9. The ones which are exactly matching and the ones whose powers can NOT be thought of or understood (by anyone)- such sanghu(conch), chakram (discuss), gadhai, vil, are His weapons which have no lemishes and always do good to others;- O Lord, the one who has such weapons! His consorts: Swabhmatha.srivallabhA yEvamhootha NeeLA nAyakA: 10.The one who is always dearest to Him; who is foe ever, matching and suitable, without blemishes, has a suitable ThirumEni azhaghu, attributes, guNAs, capabilities, command, qualities precisely identical to the Lord- Sri MahAlakshmi- Her nAyakA!, Similarly BhoomidEvi, NeeLAdEvi nAyakA! His parijana, parichArikALs: SwatchAndhAnu.saraNayugaLA 11. The state, actions and quailities of following emperumAn's thiruvuLLam(mind) at all times, the concentration and determination to perform service to the Lord at all times and with a thought about that only at all times, the GnAnam, actions, command, qualities and attributes and such countless kalyANa gunAs are housed in AdhisEshan, vishvaksEnar, Garudan, and other parijanangaL and maids who always serve the Lotus feet of our Lord incessantly. O such great two feet! BhagawAn's place: ParamayOgivaikuntanAthA.. 12.Even the most greatest yOgis can not talk or think or measure His swaroopam, such wonderful swaroopam, swabhAvam, such qualities are fully housed in unlimited, beautiful, blemishless, permanent, the one where there is no comparison to any other place- such Sri vaikunta vAsi! Akila ulaga nAthan SwasankalpAnu vibhavalaya leela.. 13. The One who has leelAs(playful acts) of The creation, the sustenance and the Destruction of all countless, wonderful enjoyer, the enjoyment and theenjoyed, the one who has housed within Himself as His nature the prakrithi, the purushan and the time(kAlam),- Such leelA vinOdhA! Surrender to the Lord SathyakAmAprapadyE.. The One who has all that He can think of; who can achieve all that He can attempt; The one who is a parabrahman; uttamapurushan; who rules allunlimited, unbounded beings and non-beings; Sri mahAlakshmi nAyakA!,NarAyaNA; Sri vaikutanAthA; The one who is an ocean of kArunyam, sowseelyam, vAtsalyam, AudhAryam,Sowndharyam; The one who does not see the level and protects everyone equally; who wipes the sufferings of bhaktALs; who removes bhaktALs' mistakes; who knows the truths of all matters; movable ones, non movable ones-He commands them at all times; who is the support for the entire Universe; who is a swAmi for the entire Universe; And also my swAmi; Who has everything with Him; who can get whatever He thinks; who is different from others (except Him); who is like a kaRpakatharu for those who beg Him;who is a friend in need; one who never separates Himself from pirAtti; Sriman NarAyaNA; one who is the only refuge for those who are in need of support; Such Sri NarAyaNA! I surrender into your two Lotus feet. (Dvaya manthram to be recited here) Pitharam... gruhANi cha.. O BhagawAn! I have left the bonds of bodily relations like father, mother, wife, children, bhandhus(relatives), friends, Gurus, athinangaL (wealth),danadhAnyangaL. Properties, Houses, DharmangaL, and all others, and have surrendered to your feet, TrivikramA! TvamEvadEva sodum.. DEvAdhi dEvA! You are my mother; my father; my relative; my Guru; my knowledge; my matter; my every thing; One who has unparallel good qualities; One who is a father of all movable and immovable,living and non living beings; You are the only one who can be worshipped; You are the only one who can be a Teacher; Hence, You are the GREATEST; When there is not even an equal person to match You; How can there someone be greater than You(There CAN NOT BE). Hence, I have placed my human body flat on the ground and prostrate at your feet considering You as my Lord, the one who is worshippable. Consider me as a son to a father; as a friend to another friend; as a wife to a husband; and bear all my mistakes, blunders which I have committed. (Our Sri RamanujA thus prosrated to Sriya: pathi and begged to be forgiven by the Lord). ManOvAkkAyai..kShamasva.. 10&11.Through the mind, Language and the body, from time immemorial (for so many births), the mistakes, blunders (apachArams) have been committed;that too, tremendous, infinite number of apachArams- doing the ones which should not have been done; not doing the ones which should be done as per shAstrAs; committing apachArams to the Lord; to the BhAgavathALs; committing unforgiveable, unpardonable apachArams; -All of these, O Lord,Please show mercy on me and forgive me for my such mistakes. Out of these apachArams, some have already started giving me results; some have not yet yielded results; some have been committed in the past; some are being done in the present; and some may even be committed in the future; - Please forgive me for all these apachArams. With regards to Atman, Worldly things, I have been having a misconception and having a "vibhareetha GnAnam", for quite a long time (for so many births); All these wrong GnAnams and misconceptions, which I possess, and will possess- Please forgive me them also. Request for removal of "mAyai" madheeya-anAdhi karma... mAm thAraya.. 12. The mAyA, which has been there in me due to my karmAs I have been doing for a long time; which has been hiding me from the Supreme Truth(BhagawAn) and has been leading me to a "vibhareetha GnAnam" of mistaking the Body as Atman (or attaching myself to the Body); a thinking that "Worldly and sensual pleasures are the happiest and are to be sought after;the mAyA which has been as a body, as sense organs, as bhOgyam, as gross and fine matter; as sattva, rajas and thamasa guNAs; - Such a mAyA of mine(who is saying to You,"I have surrendered to You and am Your servant ALWAYS")-Please enable me to cross over Thy mUla prakriti of the entire guNAs causing beginningless and endless karmas". tEshAm gnAnee... sudhurlabha:.. 13."the GnAni is the one, who is a bhakthA and always thinks of me; hence, he is my dearest. and I am his dearest too." - Please make me such a gnAni!. Request for PARABHAKTI "purushas sa para: pArtha:... kinkarO bhavAni.. 14."ArjunA, that Parama purushan can be attained through unadulerated ekAntha bhakti only"; "can be attained only with a single pointed devotion/bhakti"; "he gets the Highest Bhakti from Me"- You have mentioned such parama bhakti three times; - Please bless me with such a paramabhakti. 15.Please make me an embodiment of para bhakti, paragnAna and parama bhakti. 16.With those para bhakti, paragnAnam and parama bhakti, I will get Bhagavadh anubhavam and will get "nitya kainkaryam" to You. BHAGAWAAN REPLIES: Evambhootha mathkainkarya....kinkarO bhavishyasi.. 17.Like that, you may not possess or have any means to get Nitya kainkaryam to Me; you may have committed numerous apachArams to Me; and to My bhAgavathALs; you may have committed unpardonable apacharams; you may have possessed vibhareetha ahankAram and vibhareetha gnAnam and hidden the"Real" swaroopam of Atman; You may have got WRONG vibhareetha thoughts for ages (for so many births); you may possess sathva, rajasa, thAmasa guNAs and also are bound by sukha, dukkangaL(pleasure and sorrows); their causes-theorigin of such vibhareetha thoughts;- you are being troubled and disturbed greatly by the above things and obstruct you to get the "paripoorNa parabhakti, paragnAnam and paramabhakti; - In spite of all these,even though, you have all the above, JUST BECAUSE SOME WAY (may be, inadvertantly), YOU HAVE RECITED DWAYA MANTHRAM; and Hence, With My Grace and Mercy, you will get rid of all hurdles; worries and troubles coming in the way to obtain para bhakti and para gnAnam and parama bhakti; With My Grace, you will be blessed with My Swaroopam, GuNam, Roopam, Perumai, LeelAs etc., and you will see Them in person; you will be My servant and you will enjoy Me ONLY; you will realise that realising Me and Serving Me ONLY GIVES you HAPPINESS AND BLISS; For ever, permanently, with no other material benefit or desire, you will LOVE to serve Me; Experiencing Me and Great Love and Bhakti, affection arising in you out of that Rich Experience will come to you BY MY GRACE; you will always PERENNIALLY LOVE TO SERVE ME AND GET BLESSED; you will be keen on That only; 18. This section is an assuring answer by the Lord to a question that Sri Ramanuja has in mind :When do I start such a kaimkaryam ? You have already started BEING like that. 19.Keep reciting Dwaya manthram and ITS MEANING and get over even the semblance of ALL the HURDLES; Live like that HAPPILY in SRIRANGAM tillyour body is worn out and will not house YOU ANY MORE; 20.When your body falls down, you will shine BRIGHT BY MY GRACE and you will see My Darshan and You will be GREATLY INQUISITIVE to see Me and Reach Me to Serve Me; and you will shed the BODY like removing the OldCloth; you will get All Bhakti for Me Due to My Grace; You will get "Nitya Kainkaryam" for Me; and you will Not desire anything other than the bliss and happiness of performing Nitya Kainkaryam; 21.Have No Doubts about This (mA thE bhoothathra samsaya:) 22. I have NEVER UTTERED FALSEHOOD; Nor will I ever; Rama Never TalksTwice; "Once, whoever surrenders to Me and says"I am Your Servant", I Give "AbhaYam" to All such Beings"; 23.SACRIFICE ALL FRUITS OF YOUR KARMA AND SURRENDER TO MYFEET; I SHALL DELIVER YOU FROM ALL YOUR ALL SINFUL REACTIONS. DO NOT FEAR OR LAMENT. (SarvadharmAn ... mA sucha:) 24. Athas thwam thava.. sukhamAswa.. Hence, you, the one who has joined Me, will know Me as I am, will see as I amand will reach Me as I am and shall HAVE NO DOUBTS AT ALL ABOUT IT; Live Happily Till then. Thanjamadaintha nam RamanujanE thanjam adiyEn madhava dAsan

Sri Adhikeseva Perumal, Sriperumbudur How to reach- The temple is 60 kms from Chennai….A diversion on Chennai-Bangalore Highway. Nearest Railhead- Chennai Nearest Airport-Chennai About the Temple The temple is the abode of Maha Vishnu in the form of Adhikeseva Perumal and the birth place of Sri Ramanujacharya. It is also known as the avatara Sthalam of Swami Ramanujacharya. The utsava murthi of Sri Ramanujacharya is known as than ugandha thirumeni in tamil, meaning the idol embraced by the acharya himself. Sannadhis Sri Adhikeseva Perumal Sreedevi Thayar Boodevi Thayar Sri Ramanujacharya Sree Yatirajanathavalli Thayar

<TABLE title="About 108 Divyadesams" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Thiruvaheendrapuram (Tiruvayindhai) - Sri Deyva Nayaga Perumal Temple </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Temple Location : About the Temple: This Divyadesam is one of the main sthalam in Nadu Naattu Divyadesam. The temple is situated about 5 Kms away from Cuddalore in South Arcot District, Tamil Nadu. This temple is located underneath a small mountain (Malai Adivaram). 3 miles away from Tirupathirippuliyoor railway station which is in between Chennai - Trichy railway lane. Bus facility is also available. Sculptures: The defeat of Rajendra Chozhan (1210 - 1256 AD) by Sundara Pandiyan. 3rd Raja Raja Chozhan, who went along the North to get the help from Kundala King Veera Narasimhan was arrested by Kopperun Chozhan singan and was kept in jail in Sendha Mangalam. On hearing this, Veera Narasimhan took the war on Kopperun Chozhan with the help of his generals Appanna Thanda Nayagan and Samuthira Koppaiyathnda Nayan and released Raja Raja Chozhan and finally he got his empire. Sthlapuranam : Aadhisheshan worshipped Sriman Narayanan in this sthalam. Aadhiseshan brought both the Viraja Theertham (Garuda Nadhi) and Ganga Nadhi together and dedicated those two rivers towards the divine feet of Sriman Narayanan. Near to the temple, Aushadhagiri, a medicinal mountain is seen. It is said that during Ramayana time, when Hanuman took Sanjeevi Malai, a small part of it was dropped on the land and that small part is said to be this Aushadhagiri mountain, which is said to be full of medicinal herbs are found. Once Vedantha Desikar wanted to see Sriman Narayanan and started doing Tapas and the Perumal came in front of him. He did the Tapas in this Aushadhagiri Mountain only. Sriman Narayanan fully satisfied on his Tapas, showed his seva as "Lord Hayagreevar" along with Garudalwar. On the top of the mountain, a separate sannadhi for Sri Yoga Hayagreevar is found. Sri Vedantha Desikar lived for almost 40 years in this sthalam and we can see the Thirumaaligai he lived. Separate utsavams in September - October for Sri Vedantha Desikar is done in a very grand manner. Generally, the milk for snakes will be poured into Putru (very small place made of mud where snakes are found), but instead here in this sthalam, the milk is poured into a well inside the Koil Pragharam. The well is called as "Sesha Theertham". With this Sesha Theertham, the neivedhyam (food) or Prasadham is done for the Perumal and with the Garuda Theertham, the Thirumanjanam (divine bath given to the Perumal) is done. In Thai and Aadi month, in this sthalam, the milk is not poured into putru (ant hill) instead it is poured into the Well (Sesha theertham), which is found inside the temple. Vaanama malai, which is one of the Divyadesam in Pandiya Naadu has all the characters of curing all and any kind of diseases. With the oil, which is found in the well, all the diseases are cured and the Perumal there is Deva Nayaga perumal. Similarly, Deva Nayaga Perumal is giving his seva in this sthalam in Nindra Seva and curing all sorts of unrecoverable diseases. Based on the Valarpirai and Theipirai (the moon's starting and diminishing periods), the time is calculated and according to that only, the medicines are given to cure the diseases. With the help of Garudan (Garuda Theertham) and Chandran (the moon), the diseases are cured, so Sriman Narayanan gave his Prathyaksham to Garudan and the Moon. Lord Hayagreevar, who resides on top of the mountain is said to be very powerful God and is capable of reducing all of our problems. Once upon the time, Sriman Narayanan teased up Sri Lakshmi on seeing her face. Getting anger on him, she gave him the sabhan as that his face will be get cut during some time. As the same way, one arakkan (demon) named Hayagreevan made tapas on Parashakthi for almost 1000 years and asked for varam that if he needs to be killed, an equivalent person of his category and strength should kill him. As his wish, he got the varam and on getting it, he started to kill and destroy the happiness of Devas, the people and munivars in the world. His head was same as that of the horse. So, Lord Brahma took Sriman Narayanan's head and replaced it with the horse's head. Finally, Sriman Narayanan killed Hayagreeva demon and he along with Aadhi Lakshmi sat on top of this mountain and giving all the health and wealth to the people of this world. There was a little bit of religious intolerance in the minds of the people during Chozha Emperor's time. Once, a Chozha King came to this sthalam and thought of demolishing this Hayagreeva temple. At that time, to aliminate the racism out from his heart, Sriman Narayanan changed himself to Lord Shiva with 3 eyes and Jada mudi (long hair in the head) and gave seva to Chozha Emperor and explained him all the Gods are same and there should not be any difference between the God. The Perumal in this sthalam is Deva Nayaga Perumal with the Lotus in the inner palm of his right hand, and in the fore head, he has the Eye along with Jada mudi and Changu and Chakram on his hands. This is one of the seva which tells us all the Gods are the same because, Lotus which is found with Lord Brahma, and Nettrikkan (ey on the fore head) and Jada Mudi which is found with Lord Shiva and Sangu and Chakram which is found with Shri Vishnu. This shows there should be no fights between Vaishnavam and Saivam and both are similar one. To explain this, he gives sevas as like this in this sthalam. Both, the Snake and the Garudan are said to opposite (enemies) to one another. But, in this sthalam, they both worshipped the Perumal along with each another as brothers. Lord Saraswathi, the Goddess of Education was teached by Hayagreevar of this sthalam. Specials: Since Aheendiran (Ananda Azhvaan Aadiseshan) worshipped the Perumal here, this place is called as "Aheendirapuram" Moolavar: The Moolavar of this sthalam is Deyva Nayagan Perumal. Moolavar in standing position facing his thirumugham towards East direction. Prathyaksham for Chandran and Garudan. Thayaar Hemambujavalli Thaayar (Hemambuja Nayaki) Vaikunda Naayagi for Utsavar. Utsavar Moovaragiya Oruvan, Devanathian, Divishannathan vibuthanathan, Daasasathiyan, Adiyavarkku Meyyan. Sannadhis: Sri Ramar. Vedantha Desikan. Manavala Maamunigal in (Mada Street). Festivals (Utsavams): Every year on Chitthirai month, Bramha Utsavam is done for Devanayaka perumal. In Purattasi, Malai utsavam for Vedantha Desikar and Theertha Vaari Utsavam is done. In Maargayi, Thirumozhi - Thiruvaai mozhi days (Pagal pathu and Raa pathu) utsavam for 21 days is done. Maasi Magha Utsavam is also done. Sri Vedantha Desikar has sung songs and paasurams on Deva Nayaga Perumal and is called as "Devanayaka Panjasath" and Achyutha Sathakam in Sanskrit. Also written Mummanikkovi, Pandhu, Suzhal, Ammanai, Oosal, Eysal, Navamani Maalai are the short poems written by him. There is 300 acres of Land which is given by some helpful person who gave it for the development of the temple. Mangalasasanam: Thirumangai Alwar – 10 Paasurams. Total 10 Paasurams. Sri Manavala Mamunigal has also done the mangalasasanam here. Pushkarani: Karudanathi Chandira Theertham Sesha Theeratham (Poo theertham). Vimanam: Chandira Vimanam Suttha Sathva Vimanam. </TD></TR></TBODY></TABLE>

<table title="About 108 Divyadesams" border="0" cellpadding="0" cellspacing="0" width="619"> <tbody><tr height="25"><td valign="middle">Thiruthanka (Thoopul) - Sri Deepa Prakasar Perumal Temple, Kanchipuram </td> </tr> <tr><td colspan="2" border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody> </table> Temple Location : About the Temple: This sthalm is situated about 1/2 km from Ashtabhujam temple in Kanchipuram. Sthalapuranam : Lord Brahmadevan wanted to do the Aswamedha Yaagam in Kanchipuram. But, Lord Saraswathi, who was motivated by Asuraas (Demons) to stop that Yaagam. To do the Yaagam, Light is the primary thing. The Asuraas stopped the light by covering the sky, there by covering the light and spread the darkness. At that time, Sriman Narayanan appeared there as a "Light" and thereby getting the light to the yagam and ride away the darkness. Since, the darkness was taken away, the Perumal there is called as "Deepaprakasar". Deepam means light and Prakasam is said as the flash referred to as the light of spread out to take away the darkness. Since the Perumal gave light, the Perumal is called as "Vilakku Oli Perumal". It means the Perumal gave light. Without understanding about the Jeevathma and paramathama, the Knowledge we get will be fully surround by darkness. The Emperuman stands here, there by taking away the darkness and explaining about the aathmas and the darkness is taken away by his Gnana Oli (Oli means light) and giving seva in Nidnra Kolam. Periya pirattiyar, who takes the hamsam (resemblance) of parashakthi is found here by helping Emperumaan Deepa Prakasar. Specials: Avathara Sthalam of Sri Vedantha Desikar. Moolavar and Thaayar: The Moolavar of this sthalam is Sri Deepa Prakasar. He is also called as "Vilakkoli Perumal, Divya Pirakasar". Moolavar in Standing position facing West Direction. Prathyaksham for Lord Saraswathi. Thaayar : Maragathavalli Thayaar. Sannadhis: Separate sannadhi for Vedantha Desikar, where he is found with Gnana Muthirai, was built by his son , Nayina Varadachariyar and separate sannadhi for Lakshimi Hayagreevar is also found. Mangalasasanam: Thiru Mangai Alwar - 2 Paasurams. Total - 2 Paasurams. Pushkarani: Saraswathi Theertham. Vimanam: Srikara Vimanam. This is a big temple with huge Vaagana Mandapam.

<table title="About 108 Divyadesams" border="0" cellpadding="0" cellspacing="0" width="619"> <tbody><tr height="25"><td valign="middle">Thiruputkuzhi - Sri Vijayaraghava Perumal Temple, Tirupukuzhi </td> </tr> <tr><td colspan="2" border="0" background="/images/midhrline1.gif" height="3" valign="top" width="100%"></td></tr> </tbody> </table> Temple Location : About the Temple: This Divyadesam is situated about 7 miles away from Kanchipuram in west direction. 1/2 km away from Baluchetti Chattiram which is in between Chennai - Vellore highways. By travelling about 50 miles from Chennai, we can reach this sthalam. Sthalapuranam : Emperuman, Sriman Narayanan born to King Dasaratha as Sri Ramar, left all of his properties and went to the forest as told by his father. When they went to the forest, Seetha pirattiyaar asked for the deer, which was actually not the deer, but it was Maareeshan, sent by Ravana. Then, Ravana came to Seetha piratti and took her along with him to Lanka, On the way to Lanka, Jadayu, the Eagle bird stopped him and fought with Ravana to release Seetha. But, in the end, Jadayu's wings were cut by Ravana and fell down on the earth. When Rama along with Lakshmana came there in search of Seetha Piratti, they found Jadayu fell down in the Land. Jadayu told that Ravana has took away Seetha along with him and on finally telling this, he died. Since, Lord Ramar gave the Sthanam (level) to Jadayu as his father, he did all the final ceremony to it and stayed there for a while. As sugessted by Jadayu, the Perumal here gives his seva in the form in which he did the final funeral to Jadayu. Jadayu belongs to Pul (a separate family of eagle ) family was burried in the pit (kuzhi) , this sthalam is called "Thiruppukkuzhi". Ramayana which is one of the Great epic, explains to the world about caste interactions and human love to each other. It also seeds the brotherhood culture into all the hearts of human society. Guhan, who is the hunter, Sukgreev, who is a Monkey man and Vibeeshanan, who is the person belong to Arakka (Demon) family were treated as his own brothers by Sri Ramar. Like this same way, Sabari, who was a old lady, who offered him with food and Agalikai, who became a stone because of Sabham, came back as a women, when Sri Rama's feet was touched on that stone. Both were given the place of his mother. The Primary moral is that we can belong to any community (or) caste, but to attain God's grace, out aathma should be pure and if it is in that way, we can attain it. Treating, Guhan, Sukgreev and Vibeeshan as his brother and Sabari and Agalikai as his mother, Sri Ramar keeps Jadayu in his father's stage and did all the final funeral. Since, he way away from his father's and he could do the final ceremony to him, he kept Jadayu in his fathers place and did all the final thing to him. Eagle is the bird which lives by eating dead bodies and the tissues. By doing the final ceremony to that kind of bird, Sri Ramar's great character of loving and helping does not stop only towards human, but it is even extetnded to the animals is well explained to the world. In this sthalam, the Moolavar is Vijaya Raghava perumal. He holds Jadayu in his hands. Both the Naachiyaars, are found on both the sides, but in opposite manner. In this temple, ladies who doesnt have children, gives the dhal, (Paruppu) to Madapalli (place where the Lord's food is prepared). After its given, the dhal is soaked inside water and it is tied around their stomach and said to sleep. After waking up from their sleep, if the seed buds, it is confirmed that they will give birth to a child. Special poojas are done on every Amavasai in a grand way. Udayavar, Sri Ramanujar's Guru, Yadhava Pirakasar started to teach the vedanthams to his followers here. Moolavar and Thaayar: The Perumal of this sthalam is Sri Vijayaraghava Perumal. Moolavar in found in Sitting position facing East direction. Prathyaksham for Jadaayu (Eagle). Thaayar Maragathavalli Thayaar. She has her own temple. Every year a grand festival is done for all the Perumals in this temple. Sannadhis: There is a seperate sannadhi for Jadayu. Mangalasasanam: Thiru Mangai Alwar - 2 Paasurams. Total - 2 Paasurams. Udayavar and Manavala Maamuni has done lot of Mangalasasanam here. Pushkarani: Jadayu Pushkarani. Near this theeratham, in Thai month Theppa utsavam is done in a very big manner and special poojas are done on every Amaavasai. Vimanam: Vijaya Koti Vimanam.

<CENTER>Shrii Shriimate raamaanujaaya namaha Shriimate nigamaanta mahaa desikaaya namaha</CENTER><CENTER> </CENTER><CENTER></CENTER><CENTER> shrii stutiH </CENTER>shriimaan.h veN^kaTa naathaaryaH kavitaarkika kesarii | vedaantaa chaarya varyome sannidhattaaM sadaahR^idi || maanaatiita prathita vibhavaaM maN^galaM maN^galaanaaM vakshaH piiThiiM madhu vijayino bhuushhayantiiM svakaantyaa | pratyakshaanu shravika mahima praarthiniinaaM prajaanaaM shreyo muurtiM shriyam.h asharaNas.h tvaaM sharaNyaaM prapadye || 1 || aavirbhaavaH kalasha jaladhaa vadhvare vaapi yasyaaH sthaanaM yasyaaH sarasija vanaM vishhNu vakshaH sthalaM vaa | bhuumaa yasyaa bhuvanam.h akhilaM devi divyaM padaM vaa stoka praGYair.h anavadhi guNaa stuuyase saa kathaM tvam.h || 2 || stotavyatvaM dishati bhavatii dehibhiH stuuyamaanaa taameva tvaam.h anitara gatiH stotumaashaM samaanaH | siddhaarambhaH sakala bhuvana shlaaghaniiyo bhaveyaM sevaapekshaa tava charaNayoH shreyase kasya na syaat.h || 3 || yat.h saN^kalpaad.h bhavati kamale yatra dehinya miishhaaM janma sthema pralaya rachanaa jaN^gamaa jaN^gamaanaam.h | tat.h kalyaaNaM kimapi yaminaam.h eka lakshyaM samaadhau puurNaM tejaH sphurati bhavatii paada laakshaa rasaaN^kam.h || 4 || nishhpratyuuha praNaya ghaTitaM devi nityaana paayaM vishhNustvaM chetyanavadhi guNaM dvandva manyonya lakshyam.h | sheshhashchittaM vimala manasaaM maulayashcha shrutiinaaM saMpadyante viharaNa vidhau yasya shayyaa visheshhaaH || 5 || uddeshyatvaM janani bhajator.h ujjhitopaadhi gandhaM pratyagruupe havishhi yuvayor.h eka sheshhitva yogaat.h | padme patyus.h tava cha nigamair.h nityaman.h vishhyamaaNo naavachchhedaM bhajati mahimaa nartayan.h maanasaM naH || 6 || pashyantiishhu shrutishhu paritaH suuri bR^indena saardhaM madhye kR^itya triguNa phalakaM nirmita sthaana bhedam.h | vishvaadhiisha praNayini sadaa vibhrama dyuuta vR^ittau brahme shaadyaa dadhati yuvayor.h aksha shaara prachaaram.h || 7 || asye shaanaa tvamasi jagataH saMshrayantii mukundaM lakshmiiH padmaa jaladhi tanayaa vishhNu patniindireti | yannaamaani shruti paripaNaan.h evamaavartayanto naavartante durita pavana prerite janma chakre || 8 || tvaame vaahuH katichi dapare tvatpriyaM lokanaathaM kiM tairantaH kalaha malinaiH kiMchi duttiirya magnaiH | tvat.h saMpriityai viharati harau saMmukhiinaaM shrutiinaaM bhaavaa ruuDhau bhagavati yuvaaM dampatii daivataM naH || 9 || aapannaarti prashamana vidhau baddha diikshasya vishhNoH aachakhyus.h tvaaM priya sahachariim.h aikamat.h yopapannaam.h | praadur.h bhaavairapi sama tanuH praadhvaman.h viiyase tvaM duurotkshiptair.h iva madhurataa dugdharaa shestaraN^gaiH || 10 || dhatte shobhaaM hari marakate taavakii muurtiraadyaa tanvii tuN^ga stana bhara nataa tapta jaambuu nadaabhaa | yasyaaM gachchhant.h yudaya vilayair.h nitya maananda sindhau ichchhaa vegollasita laharii vibhramaM vyaktayaste || 11 || aasaMsaaraM vitatamakhilaM vaaN^mayaM yadvibhuutiH yad bhruu bhaN^gaat.h kusuma dhanushhaH kiN^karo meru dhanvaa | yasyaaM nityaM nayana shatakair.h eka lakshyo mahendraH padme taasaaM pariNati rasau bhaava leshais.h tvadiiyaiH || 12 || agre bhartuH sarasija maye bhadra piiThe nishhaNNaam.h ambho raasher.h adhigata sudhaa saMplavaadutthitaaM tvaam.h | pushhpaa saara sthagita bhuvanaiH pushhkalaa varta kaadyaiH kL^iptaarambhaaH kanaka kalashair.h abhyashhiJNchan.h gajendraaH || 13 || aalokya tvaam.h amR^ita sahaje vishhNu vakshaHsthalasthaaM shaapaakraantaaH sharaNamagaman.h saavarodhaaH surendraaH | labdhvaa bhuuyas.h tribhuvanamidaM lakshitaM tvat.h kaTaakshaiH sarvaakaara sthira samudayaaM saMpadaM nirvishanti || 14 || aarta traaNa vratibhir.h amR^itaa saara niilaambuvaahaiH ambhojaanaam.h ushhasi mishhataam.h antaraN^gair.h apaaN^gaiH | yasyaaM yasyaaM dishi viharate devi dR^ishhTis.h tvadiiyaa tasyaaM tasyaam.h aham.h ahamikaaM tanvate saMpadoghaaH || 15 || yogaarambha tvarita manaso yushhmadai kaantya yuktaM dharmaM praaptuM prathamamiha ye dhaarayante dhanaayaam.h | teshhaaM bhuumer.h dhanapati gR^ihaad.h ambaraadambudhervaa dhaaraa niryaant.h yadhika madhikaM vaaJNchhitaanaaM vasuunaam.h || 16 || shreyas.h kaamaaH kamala nilaye chitra maamnaaya vaachaaM chuuDaa piiDaM tava pada yugaM chetasaa dhaarayantaH | chhatra chchhaayaa subhaga shirasash.h chaamara smera paarshvaaH shlaaghaa shabda shravaNa muditaaH sragviNaH saJNcharanti || 17 || UriikartuM kushalam.h akhilaM jetumaadiinaraatiin.h duurii kartuM durita nivahaM tyaktum.h aadyaama vidyaam.h | amba stamba avadhika janana graama siimaanta rekhaam.h aalambante vimala manaso vishhNu kaante dayaaM te || 18 || jaataa kaaN^kshaa janani yuvayor.h eka sevaadhi kaare maayaa liiDhaM vibhavam.h akhilaM manya maanaas.h tR^iNaaya | priityai vishhNostava cha kR^itinaH priitimanto bhajante velaabhaN^gaH prashamana phalaM vaidikaM dharmasetum.h || 19 || seve devi tridasha mahilaa mauli maalaarchitaM te siddhi kshetraM shamita vipadaaM saMpadaaM paada padmam.h | yasmin.h niishhan.h namita shiraso yaapayitvaa shariiraM vartishhyante vitamasi pade vaasudevasya dhanyaaH || 20 || saanupraasa prakaTita dayaiH saandra vaatsalya digdhaiH amba snigdhair.h amR^ita laharii labdha sa brahmacharyaiH | gharme taapa traya virachite gaaDha taptaM kshaNaM maam.h aakiJNchanya glapita managhair.h aardrayethaaH kaTaakshaiH || 21 || saMpadyante bhava bhaya tamii bhaanavas.h tvat.h prasaadaat.h bhaavaaH sarve bhagavati harau bhakti mudvelayantaH | yaache kiM tvaam.h ahamiha yataH shiitalodaara shiilaa bhuuyo bhuuyo dishasi mahataaM maN^galaanaaM prabandhaan.h || 22 || maataa devi tvamasi bhagavaan.h vaasudevaH pitaa me jaataH so.ahaM janani yuvayor.h eka lakshyaM dayaayaaH | datto yushhmat.h pari jana tayaa deshikair.h apyatastvaM kiM te bhuuyaH priyamiti kila smera vaktraa vibhaasi || 23 || kalyaaNaanaam.h avikala nidhiH kaa.api kaaruNya siimaa nityaamodaa nigama vachasaaM mauli mandaara maalaa | saMpad.h divyaa madhu vijayinaH sannidhattaaM sadaa me saishhaa devii sakala bhuvana praarthanaa kaamadhenuH || 24 || upachita guru bhakter.h utthitaM veN^kaTeshaat.h kali kalushha nivR^ittyai kalpamaanaM prajaanaam.h | sarasija nilayaayaaH stotram.h etat.h paThantaH sakala kushala siimaaH saarva bhaumaa bhavanti || 25 || kavitaarkika siMhaaya kalyaaNaguNashaaline . shriimate veN^kaTeshaaya vedaantagurave namaH .. <HR width="100%">