SRI RAMANUJACHARYA'S LIFE HISTORY

 

 

 

 

                             SRI RAMANUJACHARYA'S LIFE HISTORY

 (BY SRI UBHAYA VEDANTHA ANBIL RAMASWAMY)   Sri Ramanuja (1017 - 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer, displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalised Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplativ e insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God. 
The less known fact even among Srivaishnavas about this well known Acharya by  whose name Srivaishnava philosophy is called  'Ramanuja Darsanam' and who is  hailed as "Sri Vaishnava Siddhanta Nirdhaarana Saarva bouma" is that he was a  'Vadama' by birth.(Authority :"  Periya Thrumudi Adaivu, Pazhanadai Vilakkam and  Visishtaadvaita Catechism" - quoted in GLE) 

HIS AVATARA AND EARLY DAYS 

Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi  Ammal at Sriperumpudur.  Just as Sage Vasishta on seeing the brilliance in the  face of the child named him as Lakshmana saying "Lakshmano Lakshmi Sampannaha",  Periya Thiru malai Nambi struck by the Tejas of the child, named him after  Lakshmana as Ilaya Perumal.  (PPM) aka Ilayalwar. 
There is a sloka in Yadhavaachala Mahatmyam which says: 
Ananthah Prathamam Roopam Lakshmanascha Tathah Parah | 
Balabadram Thritheeyasthu Kalou Kaschit Bhavishyathi || 
(meaning) It is the same who was Adhisesha first, Lakshmana after and Balarama  in the third who is born as Sri Ramanuja in the Kali yuga.  This Kaschit is  taken by our Poorva Acharyas as referring to Ramanuja (PPM) 

HIS BIRTH: (CHITRAI- TIRUVADHIRAI) 

His date of birth is placed differently by different authorities.As per PPM, he  was born in Kaliyuga year 4119 which corresponds to1017 AD.  PPM fixes even the  exact date as 13th April 1017 AD, interms of English Calendar. 
PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD only and  gives additional information that the Rasi was Karkataka and the time of birth  was exactly at noon. 
VAC, MKS and MSR also agree on the year 1017.  PTA gives a few more details like  the Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha being  Yajus, Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE). 
PPM and ATA mention the year as Pingala, month Chitrai and the constellation  Tiruvadirai.  PPM adds that it was a Sukla Paksha Panchami, a Friday. 
It will be for the Research minded scholars to piece together all these details  to arrive at the correct date, time etc. 
Vriddha Padma Purana presages his incarnation thus:- 
" Long, long afterwards, the Lord himself will come down on earth as a Tridanda  Sannyasin, to restore the good law.  At that time heretics and men of perverted  intellects will confuse the minds of the people.  Aasuric Saastraas, based upon  fallacious arguments and various schools of thought, very attractive and almost  indistinguishable from the Vedanta, will turn away mens' hearts from Vishnu and  cause them to forget His glory.  That glorious incarnation will, through the  good fortune of the Lord's devotees, come down upon earth, to explain and  amplify the teachings of the great Sage Baadaraayana and the divine singer of  the Gita.  The holy one would compose a Bhaashya on the Vyaasa Sutras, to save  men from the confusion and despair caused by spurious doctrines and lead them to  the True faith" ( Vide p.44 of GLE) 
While still a boy , he lost his father and was living with his mother at  Kanchipuram under the protection of one 'Tiruk kachi Nambi' This Nambi was  believed to converse and was on 'speaking terms' with Lord Varadaraja in the  Archa form. 

EVENTS IN THE LIFE OF SRI RAMANUJA 

(1) Within 16 years of age, he had mastered all the Vedas and Sastras.  At age  17, he married Rakshakaambaal ( Tanjammal, in Tamil) (PPM) 
(2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA PRAKASA  at Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta.  Once  during this period, Alavandar who desired nominating Ilaya Perumal to succeed  himself visited Tirupput kuzhi, met with him but had no opportunity to speak to  him and had to return to Srirangam. 
Very many occasions arose when the Saivite Guru clashed with Ilaya Perumal when  the Guru misinterpreted Vedantic statements.  Ilaya Perumal fearlessly pointed  out the errors in the Guru's interpretations and corrected him.  This enraged  the Guru.  Fearing that one day, Ilaya Perumal would demolish Advaita  philosophy, he plotted to kill Ilaya Perumal by drowning him in Ganga while on a  pilgrimage tour of the country with his disciples. 
Learning of the design through one Govinda, another disciple who was also  related to him, Ilaya Perumal slipped out into the forest at dead of night.  Miraculously, an aged hunter couple appeared and guided him.  As Ilaya Perumal  who was in a trance, opened his eyes, he found himself at the outskirts of  Kanchipuram and the couple had disappeared.  He realized that it was Lord  Varadaraja and Perundevi Thayar who had come in the guise of the hunter couple.  He stayed at Kanchi for a while to assist Tiruk Kachi Nambi in his daily chores  of service to Lord Varadaraja. 
(3) News came that Alavandar was very sick and he desired to meet with Ilaya  Perumal.  Just as Tirukkachi Nambi and Alavandar arrived, they saw the funeral  procession of Alavandar.  During the last rites, they noticed that three fingers  of Alavandar remained folded signifying three of his last unfulfilled wishes.  As Ilaya Perumal swore 
( i ) that he would write a commentary on Veda Vyasa's Brahma Sutra  ( ii ) that he would perpetuate the memory of Vyasa and Parasara and  ( iii ) that he would strive to propagate Visishtadvaita on the lines of the  4000 holy collects of Alwars, the fingers unfolded one by one automatically and  stretched out to normal position signifying that these were his last wishes.  Since he could not meet with Alavandar, he returned to Kanchi without even going  into the temple at Srirangam (PPM) 
(4) Tirukkachi Nambi obtained from Lord Varadaraja the famous ' Six Words ' and  passed them on to Ilayalwar.  The six words provided the guidelines for  Ilayalwar to follow.  They were:- 
( i ) that Lord Narayana is the Paramatma.  (ii ) that the individual souls were different from Paramatma.  (iii) that Prapatti is the means to attain salvation.  (iv)  that the last remembrance of the Lord on the part of the departing        soul was not necessary.  (v)   that Moksha can be obtained only on laying off the mortal coils        (Videha Mukti) &  (vi)  that Ilaya Perumal should take refuge at the feet of Periya Nambi. 
Accordingly, he met with Periya Nambi at Madurantakam , where under the shade of  Vakula tree Periya Nambi performed Pancha Samskara to him.  As he was initiated  into the esoteric of Dvaya Mantra at Madurantakam, the place came to be known as  "Dvayam Vilaindha Tiruppathi" (PPM) Both returned to Srirangam and did  Kalakshepams on Brahma Sutra etc.  for sometime.  It was at this time that Lord  Ranganatha called him "Nammudaiyavar" (He is ours).(PPM)   
(5) Ilaya Perumals was not a happy married life.  His wife never understood  either his greatness nor appreciated his catholicity and always acted on her own  wavelength and there was no compatibility as between them.  Several instances  are cited wherein the lady ensconced in her own in her own pet ideas of being  holy or otherwise showed scant respect to Bhagavatas and this greatly annoyed  Ilayalwar.  When he was about 30 years of age, Ilayalwar took Sannyas with the  name of 'Ramanuja Muni'.  He was the king among Sannyasis.  Hence, he is called  ' Yati Rajar'- a honorific invested by Lord Devaathi Rajan. 
(6) The seat of Acharya at Srirangam was lying vacant without a successor to  take over.  He was prevailed upon to assume charge.  But, before doing so, he  wanted to equip himself with the secrets of the three great Mantras.  For this  purpose, he approached one " Tiruk Koshtiyur Nambi" who made him come several  times before actually instructing him.  He cautioned Ramanuja that he should not  give out the secrets to all and sundry and if he did so, he would go to hell. 
Immediately on receiving the instructions, Ramanuja climbed up to the top of the  steeple of the temple and proclaimed to the large gathering of his disciples  assembled there the purport of the instruction. 
The popular belief that he gave out the Mantras is not correct; What he actually  gave out was that he had found out the way to attain Moksha through the three  great Mantras and invited those who sincerely wished to follow him and get  initiated.  Also, he did not advise all and sundry as assumed by some.  By the  time of this episode, he had already gathered a huge following of disciples who  congregated at the main entrance to the temple and he was thus addressing his  own disciples (as explained in a separate posting in this series).  This is  another less known fact about the well known Acharya Tirukkoshtiyur Nambi was so  enraged and demanded an explanation.  Ramanuja replied that he did not give out  the secrets and even if he had transgressed the specific warning of the Guru,  only he himself would go to hell but the multitude of humanity that listened to  his clarion ' wake - up' call would be saved spiritually.  The Guru was  overwhelmed by this reply .  Embracing Ramanuja appreciating his broad  mindedness, he called him 'Emperumanar'- " O!  My lord" and declared that  Srivaishnavism would thenceforward be known as " Ramanuja Darsanam"- ' the light  of Ramanuja' 
(7) Yadava prakasa, his old Guru had by then returned to Kanchi, became  Ramanuja's disciple assuming the name of 'Govinda Yogi' 
(8) Ramanuja used to go round the streets for his Biksha.  An evil minded fellow  had mixed poison in the biksha.  His wife while serving the biksha fell at  Ramanujas feet with tears in her eyes.  Ramanuja understood that there was  something wrong.  When the Sishyas sorted out the biksha for cooking, they found  out that poison was mixed with it.  Ramanuja went on a fast with a view to  cleanse the mind of the evil-doer.  On hearing this, Tirukkoshtiyur Nambi rushed  all the way to Srirangam.  When Ramanuja heard of the coming of his Guru, he  rushed to the banks of River Kaveri to receive him.  It was the height of  summer.  Ramanuja ran towards him in the hot Sun to receive him and fell at his  feet on the burning sands on the banks of river Kaveri.  Nambi did not ask him  to get up.  Such was his Acharya Bhakti.  At that time , Kidambi Aachaan, who  was nearby told Nambi " Your action (in not asking Ramanuja to get up) is worse  than the poison mixed in the bikshai".  Such was the Acharya bhakti of Ramanujas  Sishya !(Like master, like pupil !).  Tirukkoshtiyur Nambi exclaimed, " After  all, now I can cast off my physical body since I have found one who would take  the greatest care of Ramanuja" 
(9) Ramanuja traveled throughout the country spreading the message of  Visishtadvaita.  Once a votary of the ' illusion theory' Yagna Murthi by name  confronted him for 16 days in endless arguments and counter arguments.  Finally,  he accepted defeat and became a disciple of Ramanuja assuming the name of  'Arulala Perumal Emperumanar' and wrote 'Gnana Saram and Prameya Saram'. 
(10) One of the most important disciples who was totally devoted to Ramanuja was  Kuresan also known as '  
Kurattalwan'.  Once, Kuresan participated in the shradda  ceremony performed for his mother by the famous Tiruvarangathu Amudanar.  This  Amudanar was in charge of the Srirangam temple.  When Amudanar inquired what  Kuresan desired as reward for his participation, Kuresan replied that the  administration of the temple should be handed over to Ramanuja.  Amudanar, who  had already known the greatness of Ramanuja was only too glad to hand over the  key to Ramanuja.  It is this Tiruvarangattu Amudanar who subsequently wrote the  Ramanuja Noorrantadhi of 108 verses which was included in the holy collects to  make up the total of 4,000. 
(11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote several  works like Vedanta Sangraham explaining the various viewpoints of Sankara,  Yadhava, Bhaskara and others, Vedanta Deepam, Geetha Bashyam etc. 
(12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in Serthi  and submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam, Sriranga  Gadhyam and Sri Vaikunta Gadhyam ), 
(13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana Kramam 
(14) While he was on his Sancharam, it is believed that the Lord himself  appeared before him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from  Udaiyavar (PPM) 
(15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed with  his commentary on Brahma Sutram that she named it "Sri Bhashyam" and conferred  on him the title of "Bhashyakaarar".  It must be noted that while the other  commentaries are known by the names of their authors like 'Sankara Bashyam'  written by Aadhi Sankara, the commentary of Ramanuja is always referred to with  the venerable honorific 'Sri' denoting its unsurpassed quality and clarity and  known as ' Sri Bashyam' (PPM) 
(16) When he visited Tirumala, a miracle happened.  Some argued that the Lord of  Tirumalai was Saiva param.  It is surprising that such a claim should have  arisen about the Lord who had been worshipped as Lord Vishnu by all the Alwars  and Acharyas besides Elango Adigal and other Tamil Pulavars for several  centuries.  This was because the Lord had earlier entrusted His insignia to a  King called Tondamaan.  (SAA p.57-58).  The Lord desired to take back from  Tondamaan, these insignia viz., Sankhu, Tiruvaazhi, Soolam, Damarukam etc.  They  were placed in the Sannidhi the previous night.  And, when the doors were opened  the next morning, the Lord gave Darshan adorning all his insignia (PPM).  Ramanuja was hailed as " Appanukku Sangaazhi Alittha Perumaal" Poet Arunagiri  himself sang clearing all doubts in this regard saying "Ulageenra Pachai  umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan" 
(17) Ramanuja "was the greatest synoptic thinker which the world ever produced  to systematize Visishtadvaitic philosophy, faithfully interpreting the ancient  knowledge in tune with the letter and spirit of the text in the light of  revelation and experience tested by stern logic"- [- Hon'ble Justice  K.S.Krishnaswami Iyengar of the High Court of Judicture, Madras in his foreword  to Desika Prabahandam( P.31) published by Lifco Associates, Madras- 3rd Edition,  1982.  ] 
(18) His magnum opus is his wonderful commentary on Vedavyasa's Brahma Sutram  and a simpler commentary thereon called Vedanta Saram.  Kuresan was very helpful  in publishing his works.  Thus, he fulfilled his FIRST PROMISE to Alavandar.  It  is this Kuresan (aka) Sri Vatsanka Misra who wrote the famous Pancha Sthava  consisting of Athi Maanusha Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta  Sthava and Sundarabaahu Sthava. 
(19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara and  thus fulfilled his SECOND PROMISE to Alavandar.  It was this Parasara Bhattar  who subsequently wrote the famous commentary on Vishnu Sahasra Nama as ordained  by Ramanuja. 
(20) Another disciple of Ramanuja was Pillaan.  Once, when Ramanuja was alone  mentally reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room  and inquired if he was meditating on a particular hymn.  And, it was indeed the  one Ramanuja was actually meditating on!.  Ramanuja decided that Pillaan was the  person best suited to write a commentary on Tiruvoimozhi.  As ordered, he wrote  the famous ' 

AARAAYIRAPPADI' (the commentary known as the 6000 Padi also known as  Bhagavad Vishayam) and called Pillaan as 'Tirukkurugai Piraan" after the name of  Nammalwar.  He was also known as Kurugesar and Braathru Thozhappar.  Thus, he  fulfilled his THIRD PROMISE to Alavandar.  He was one of the Sri Bhashya ubhaya  Simhasana Adhipathis.(PPM) 
(21) Kulothunga Chola was a staunch devotee of Siva.  He commanded Ramanuja to  come to his court with a view to enlisting his support to establish the  superiority of Siva over all other deities.  (including Vishnu ).  If the  support was not forthcoming, the king was planning to kill Ramanuja.  Sensing  the danger, Kuresa went to the court disguised as Ramanuja along with another  disciple called Periya Nambi.  The king ordered him to sign a document to the  effect that 'Siva is the greatest'.  Kuresa added that ' Sivam was no doubt  great but Dronam was greater than Sivam'- both expressions referring to units of  measurement.  The enraged king ordered both of them to be blinded when he came  to know that he was Kuresa who was impersonating Ramanuja.  Periya Nambi was  tortured to death while Kuresa survived.  Kuresa, though he himself was blinded,  was happy that he had saved Ramanuja.  It is this Kulothunga who is reported to  have thrown away the idol of Govindaraja in the sea.  Ramanuja recovered it and  had it installed at Tirupati. 
(22) While on an itinerary, Ramanuja noticed an officer of state, by name Danur  daasa, a hunter by birth was over -concerned and over- protective about the  beauty of his wife who was walking along on the hot sands on the banks of the  river Kaveri.  Ramanuja offered to show him something more beautiful than his  wife and took him to the proximity of the image of Lord Ranganatha.  Danur daasa  was enraptured by the charm of the Lord and became a disciple of Ramanuja  assuming the name of ' Uranga Villi Daasar'.  Ramanuja never entertained any  caste distinctions and was conferring his benedictions even on the lowliest of  the lowly whom he called 'Tiruk Kulattar'. 
(23) Ramanuja went to Tiru narayana puram in search of white clay paste used for  applying caste marks by Vaishnavites.  The idol of the temple there had been  taken away by the muslim invaders and was being used at play as a doll by the  muslim princess in Delhi.  Ramanuja went to Delhi and when he endearingly called  ' Come on!  My dear child 'Selva Pillaiye Vaarum', the idol miraculously came  onto his lap.  Ramanuja reinstalled it in the temple. 
(24) Once some kids were playing on the road pretending to construct a temple,  installing an idol of the Lord, offering fruits and flowers etc all the time  using the dust on the road for the purpose.  They offered some mud as prasadam  to Ramanuja who was passing along , he received it with due respect.  He  remembered in this connection the words of Poigai Alwar who said that the Lord  took whatever name and form his sincere devotees wished and in the instant case  though the kids were only playing, they sincerely believed in what they were  doing. 
(25) Another disciple of Ramanuja was Vaduga Nambi who put the sandals of his  Guru along with those of the Lord.  When questioned, he replied that the  Acharya's sandals were for him as holy as those of the Lord.  When Lord  Ranganatha was coming on his rounds on the streets of Srirangam, Vaduga Nambi  remarked that the eyes that had seen the charm in the eyes of Ramanuja would not  be able to appreciate the beauty of the eyes of even the Lord.-'En Amudinai  Kanda Kangal Marronrinai Kaanaave.'  Such was his devotion to his Acharya. 
(26) Ramanuja arranged to make a lifelike idol of himself and embracing it  invested it with his powers and had it installed in Tirumalai at Tirupati.  The  only temple consecrated in Tirumalai , other than that of Lord Venkateswara, is  that of Ramanuja.(SAA p.58) The Archa moorthi of Ramanuja known as "Thaan  Ugantha Tirumeni" was installed in Tirunarayanapuram. 
(27) Once, when he visited Tondanoor in Hoysala State, he happened to meet a  Jain king called Devarayan.  His daughter was possessed by a demon and none  could get rid of her predicament.  When Ramanuja's SriPaada Theertham ( water  consecrated by association with his feet) was sprinkled on her,she was cured of  the devil.  The King pleaded to be accepted as Ramanujas Sishya.  Ramanuja  accepted and named him "

Vishnu Vardhana". 
(28) Ramanuja nominated 74 Acharyas to succeed him.  It is he who instituted the  13 day "iyal Goshti in Srirangam.  (PPM) 

HIS ASCENT TO PARAMAPADAM 

With his head on the lap of Embar and his feet on the lap of Vaduga Nambi,  Ramanuja breathed his last in 1137 AD listening to the recitation of the Divya  Prabandam. 
Born in PINGALA year, he left for his heavenly abode also in PINGALA year that  followed 120 years from the year of his Avatara.  Thus, he lived TWO full cycles  of Tamil years after his birth 
PLV places the date in Saaka era 1009, Pingala, in the month of Magha, the 10 th  day of Sukla Paksha under the constellation of Tiruvadirai and at noon ( as in  the time of his birth). 
TKG notes that Lord Ranganatha and Periya Piraatti bathed and purified  themselves as relatives do. 
PRA avers that he died on a Saturday 
VAC places the date as 4238 Kali yuga which corresponds to 1137 AD. 
PTA, however, states that he lived for 128 years and died in the year Durmati in  the month of Vaisaka. 
Again, Research scholars may fin ways to piece together all these information to  arrive at the correct date. 




His physical body is preserved even today in a sitting posture in the Sannidhi  (Sanctum Sanctorum) dedicated to him on the southwest corner on the fifth round  within the Srirangam temple as ordered by Lord Ranganatha himself. 
The whole world is aghast at the feat of preservation of the mummies of Egypt  and the body of St.  .Xavier in Goa in India and make so much fuss about them. 
Even some Srivaishnavas are not aware that here in Srirangam.  their holiest  place hailed as ' Bhuloka 

Vaikuntam' ( Heaven on Earth) lies preserved the body  of Sri Ramanuja in all its pristine state unostentatiously, without any fanfare  or publicity and without using any of the chemical preservatives employed by the  Egyptian and Goan models. 

Swami Desika in Sloka 10 of his Yathiraja Saptadhi pays obeisance to Bhagavad  Ramanuja thus before proceeding with his eulogy. 


Pranaamam Lakshmana Munih Prathi Grihnaathu Maamakam | 
Prasaadhayathi yat Sookthih Svadheena Pathikaam Sruthim || 
(meaning) I beseech Sri Ramanuja whose Srisookthis claimed the acclaim of the  Lord and adorned the Upanishads to kindly accept my Pranams.  There is another  famous Sloka which says :- 
Thasmai Ramaanujaaryaaya Namah Parama Yoginae | 
Yah Sruthi Smrithi Sutraanaam Antharjvaramaso Samathaa || 
(meaning) I bow to that Sri Ramanuja, the great Yogi who became the very soul of  Vedas, Upanishads and other Sutras. 

Arunagirinathar

                                       GREAT AUTHOR OF THIRUPPUGAZH

Great sages have attained enlightenment after going through an elaborate process of meditation, contemplation and sacrifice. They have devised certain eternal principles to be followed. These principles which define an ideal way of life have come to be known as Sanathana Dharma. Time and again, there appeared saints to remind us of the need to adhere to these principles, the need to maintain our rich cultural heritage and the need to uphold our high spiritual values. The saints interpreted the Vedas in a lucid style and awakened the consciousness of the people. By explaining the worldly objects as material and spiritual, myths and reality, they stressed the ideals of truth and directed humanity to the correct destination. They have explained the relevance of these principles even in the changing world conditions. They continue to show us the path of perfection that leads to ultimate state of God realization and salvation.

Great saints have hailed the glory of Muruga, like Veda Vyasa (Kanda Purana), Adi Sankara (Subramanya Bhujangam), Kachiappa Sivachariyar (Kandha Puranam), Nakkeerar (Thiru Murugatru Padai), Kalidasa (Kumara Sambhavam) and the list goes on like Pamban Swamigal, Vannacharapam Dhandapani Swamigal, Chidambara Swamigal etc. Thiruppugazh, composed by saint poet Arunagirinathar is unique because it brings before us the image of Lord Muruga in full splendour and glory and bestows us the abounding grace of Muruga. Among many saints who guided humanity to the path of perfection, Arunagirinathar occupies a unique position. His songs not only kindle the flame of devotion in the minds of people but also the light of knowledge in the intellect. He showed the way to the life of virtue and righteousness. He showed the way to the Lotus Feet of Muruga.

All devotional works hail the glory (Pugazh) of the Lord and come under the category of Thiru Pugazh, but only Arunagirinathar’s works got that title because he alone described, in his own exquisite poetic style, the glory of the Lord truly, completely and magnificently. No other works portrayed the glory of the Lord so eloquently, elegantly and elaborately as did Arunagiri and therefore only Arunagirinathar’s works have acquired the name, quite appropriately, as “Thiruppugazh”. His works therefore rightly deserved the name “Thiru Pugazh”.

Arunagirinathar was born in 15th century at Thiruvannamalai. As his father expired soon after his birth, his mother, Muthamma and sister, Adhi, brought him up. They aspired to bring him up in the rich cultural and religious tradition. Arunagiri showed a receptive mind and even studied the scriptures but gradually his interests turned elsewhere. The mother and sister were there to love him but the father was not there to discipline him. Overtaken by disease and dejection, Arunagiri decided to end his life and fell from the tower of Thiruvannamalai temple. But rather than falling to the ground, he found himself in the hands of a saviour. “You are not born to die. You are born to save lives. You are not born to fall but make others rise. You are born to fulfill a divine mission. You are the chosen one to sing the glory of Lord Muruga.” said the saviour, who was none other than Lord Muruga Himself. Arunagiri, who has been rescued from the darkness of death, now found himself before a power that radiated brilliant rays of brightness. He now got the vision of Lord Muruga.

Arunagiri could not believe his eyes and ears. Lord Muruga was standing before him majestically, holding the sparkling Vel (lance), His Mayil (peacock) nearby and exuding an aura of charm and splendour. It was as if all the power, beauty and knowledge of the universe had personified and descended on earth. Overwhelmed with emotion and wondering how he became worthy of such an enormous grace, Arunagiri folded his hands and bowed in reverence. Words failed him. The Lord, full of mercy, blessed him, conferred him the saintly advice (Upadesa) and set out the sacred tasks before him. Arunagiri was delighted at being initiated to saint-hood direct by Lord. According to legend, it was Arunagirinathar, who had the fortune of belonging to the “Blessed Three” who received the saintly advice (Upadesa) direct from Muruga, the other two being Lord Shiva and Saint Agasthiyar. Having got the blessings of Muruga, Arunagiri composed and rendered extempore, his first song “Muthai Tharu...”

Aiming at God realization, many saints followed the path of knowledge (Gjnana). They went through the hard path of struggle and sacrifice. They denied themselves the basic necessities for the achievement of their aim. But the case of Arunagirinathar was different. He did not undergo any penance or meditation. He did not undergo any path of struggle. Yet, for some strange reasons, he qualified himself to the grace of the Lord. While other saints, having led a life of virtue, realized God at the end, Arunagiri, having pursued the path of pleasure, realized God at the very beginning. Strange indeed are the ways of God. There was something in him, beyond all his weaknesses that made Lord to choose Arunagiri as His ideal disciple. Perhaps, it was the devotional bend of mind that remained dormant in Arunagiri’s heart. Perhaps, it was his genuine sense of guilt or eagerness to atone for his sin. Perhaps, it was his inherent strength to rise up to the high task expected of him. Whatever that be, Arunagiri proved himself worthy of Lord’s finest Messenger. Arunagiri rose up to the occasion, came out of his world of illusion, lived up to the high demands of his new role and admirably fulfilled the divine task expected of him.

Arunagiri then proceeded to Vayalur and prayed before Lord Muruga. It is believed that the Lord again appeared before him in the form of a person and ordained him: “Sing about Me, about My Vel (lance), about peacock (Mayil) about Seval (rooster) about Vayalur and about my various other abodes”. “It is indeed a rare honour to be able to sing Thy glory”, Arunagiri said and prostrated before Vayalur Muruga in total submission and surrender. After worshiping the shrine of Poyya Ganapathy nearby, he set out his historic journey; the journey that took him many holy places and gave him an illuminating experience.

Many saints derived inspiration from temples like Saint Sri Ramadas from Bhadrachalam, Sri Ramana Maharshi from Tiruvannamalai and Bhattathiri from Guruvayoor. Arunagirinathar received enlightenment from Tiruvannamalai and Vayalur. While Tiruvannamalai transformed Arunagirinathar into an enlightened sage, Vayalur made him an erudite scholar. Arunagiriathar composed number of songs on Muruga in his inimitable style. What provided stimulus for his songs was his 'temple experience'. It was an enlightening experience for him to visit the six abodes of Muruga, Tiruchendur, Tirupparamkundram, Tiru Avinangudi, Swami Malai, Tiruthani and Pazhamudhir Solai, where Lord Muruga performed various acts of bravery, marriage, renunciation, enlightenment and redemption.

Arunagirinathar visited over 300 temples of Shiva, Muruga, Vishnu and other deities. Every temple had a unique history of its own. Impressed by the sanctity, the power and importance of the temple, Arunagirinathar composed songs on the Lord, bringing forth all the unique characteristics. While referring to the history of a temple, we often find special mention being made about Arunagiri's visit there, as if his mere visit has brought sanctity and sacredness to the temple. After an extensive of visit of temples, Arunagiri returned to Tiruvannamalai to lead a quiet life of devotion. The King Prabhuda Devaraja honoured him and granted him the privileged status of a 'Poet of the Royal Court'.

It is believed that Arunagirinathar composed over 16,000 songs but only 1365 songs have been traced. Having had the vision of Muruga and the experience of realizing Him, Arunagiri extolled the various divine qualities of the Lord, His benevolence, His knowledge, His valour and courage, His exquisite beauty and brought all His magnificence into full focus in his Thiruppugazh. In the song: “Thandayani Vendayum, Kinkini Sadhangayum” he likened the beautiful face of Muruga to that of an effulgent and exuberant moon. He did not differentiate between Shivite and Vaishnavite thoughts and ended his song addressing Muruga as “Perumale”, the term normally used by Vaishnavites to address Lord Maha Vishnu. He referred Muruga as “Malon Marugane” (Son-in-law of Maha Vishnu - Thirumal), as, according to legend, Muruga's consorts, Valli and Deivayanai were daughters of Thirumal in their previous births. Arunagirinathar conveyed messages of truth and Dharma by citing instances from Ramayana and Mahabharatha. Villiputhoorar, a rival poet of his time, challenged Arunagirinathar for a show of talent and skill. Arunagirinathar then composed Kandhar Andhathi and Villiputhoorar conceded defect for not being able to comprehend the 54th stanza.

Kandhar Alamgaram, an ornament of verses Arunagirinathar made for adoring Muruga vividly portrays the splendour of the Lord from His sacred head to His Lotus feet. It is believed that just as Thiruvachagam would please Lord Shiva, Kandhar Alamgaram would please Lord Muruga. Kandhar Anuboothi, containing 51 stanzas, depicts Arunagirinathar’s experience of having received the saintly advice (Upadesa) and having experienced the presence of Lord Muruga. It is said that Anuboothi which means divine experience is the quintessence of all Arunagiri’s works. Arunagirinathar also composed hymns (Virutham) on Vel (lance), Mayil (peacock), Seval (rooster), Thiru Ezhu Kootrirukkai, Thiruvakuppu and Velaikkaran Vakuppu. All these songs are ideal for daily prayer and one who renders them with devotion is sure to overcome the hovering storm and sail through the ocean of life smoothly.

Arunagirinathar says, so long one has the grace of Lord Muruga, the mighty Lord of Death, Yama Raja, cannot come near. There is a general impression that death is something untoward, something ‘unfortunate’, and something to fear about. One who has the actual knowledge of death fears not. Death is not an end in itself. Death occurs only to the body and not to the soul. Death means transition of the soul from a temporal world to an immortal world, from material to spiritual and from Maya (illusion) to real. This view is expressed in the dialogue between God of Death (Yamaraja) and Naciketas, the nine year old inquisitive boy as revealed in Kathopanishad and one finds almost similar views in Arunagirinathar’s works.

Arunagiri had not received any formal learning. He had no opportunity to study scriptures in depth. In fact, he spent time seeking pleasure. It defies reason how such a person could compose a magnum opus like Thiruppugazh that equals the knowledge of the Vedas? Arunagirinathar himself answers this question: "This knowledge, this talent, this eloquence and this skill do not belong to me. They are the gift of Lord Muruga". (Yam Odhiya Kalviyum Em Arivum). It was the enormous grace of Muruga that helped him to compose a work of such magnitude and find answers to various human problems.

Arunagirinathar used the pleasing medium of music and the sweet language of Tamil to commune with God. He composed Thiruppugazh in the Chandam style which means setting the verses in metre, conforming to beats or rhythm. Varying rhythms were in-built into the songs in a way that every song has a distinct Thala or time measure. Tamil language has acquired a unique dimension and sanctity in the hands of Arunagirinathar who blended it with the divine language of Sanskrit. Going through his songs, it would seem that Tamil has rarely been handled so beautifully in poetic verses before. According to Tamil scholars, the poetic expression of Arunagiri, his language and style, the metaphors and similes he used, all went into making his works an outstanding literary masterpiece. “Villukku Vijayan, Vakkukku Arunagiri” so goes a Tamil saying. “If Arjuna is known for his archery power, Arunagiri is known for his vocabulary power”.

As Arunagirinathar composed Thiruppugazh after receiving the enlightened Advice (Upadesa) from the Lord, his songs acquired an inherent strength and power and those who render these prayers would find fulfillment in life.

The seventh and ninth centuries witnessed a phenomenal rise in Shiva worship. The 63 Nayanmars hailed the glory of Lord Shiva in magnificent verses. They brought a new impetus to Bhakthi movement. It heralded a new era of Shaiva Sidhanta. Shaiva Sidhanta is a formalized doctrine on Shiva worship and is ranked as one of the highest systems of human thought. Though originated in Kashmir region around 250 BC, it prospered in Tamil Nadu. It postulated the theory of Shiva Yoga, the path of enlightenment leading to ultimate integration of the soul with the Supreme Power. Panniru Thirumurai is an excellent collection of devotion that forms the basis of Shaiva Sidhantham. Composed independently and in combination by 27 saints, these twelve works extend to 18,000 songs and are considered as inexhaustible source of knowledge and devotion. The four saints, popularly known as “Nalvar” took the glory of Shiva to all time high. Shaiva Sidhantam has taken deep root in Tamil soils

The advent of Arunagirinathar gave another direction and brought Muruga at the centre stage of worship. Though Muruga worship was prevalent even from the period of Tholkappiyam, it was Shaiva Sidhantam that prevailed all over. Great many Shiva temples leaped towards the sky like Thiru Annamalai, Brahadeeswarar, Jalakandeswar, Sundareswar, Chidambaranar, Sanghameswarar, Ardhanareeswarar, Nellayappar, Thayumanavar, Vaitheeswarar, Kapaleeswarar, Patteeswarar etc. Though Arunagirinathar himself worshipped at Shiva temples and drew inspiration from saints like Gjana Sambhandar, he highlighted the glory of Muruga, as never before. The songs of Arunagiri have brought the glory of Muruga to an all time high. Muruga, already known as Thamizh Kadavul, became the Lord most loved, adored admired and worshiped.

With every word selectively chosen like a flower, the song that Arunagiri composed brightened up as a colourful garland. While saints appreciated the depth, range, and message, scholars appreciated the diction, poetic excellence and the literary richness, devotees found in Thiruppugazh a novel, easy and pleasant form of worship. Literary critics hailed Arunagiri as the master craftsman of letters. Never before, there was a poet of such distinction and erudition. Never before, literature and devotion blended so harmoniously. It is difficult to judge who is greater, the poet Arunagirinathar who composed the verses with remarkable skill or the saint Arunagirinathar, who propounded the doctrine of devotion (Bhakti) in a convincing manner. Needless to say, it is his devotion towards Muruga that helped the poet in Arunagiri to bloom in full colours. The immortal works of Arunagirinathar would continue to inspire the spiritual aspirants for many more years to come.

Sri Sachidhananda Swamigal dedicated his entire life to highlight the glory of Thiruppugazh. Seshadri Swamigal described Thiruppugazh as the Maha Mantra that would transform the life of devotees Thayumanavar said: “Oh Arunagiri! Who else can compose a word of truth as beautifully like you” (‘Ayya Arunagiri’). Chidambara Swamigal said: “Oh Thiru Porur Kumara, as your enchanting body is adorned with garlands composed by Arunagiri and Nakkeerar, I feel the fabulous fragrance from you.”. Arunachala Reddiar said the songs of Thiruppugazh are so powerful that they would reverberate all over the world. Many saints hailed the glory of Arunagiri in the form of Pillai Thamizh and Sannidhi Murai. There were many saints like Pamban Swamigal, Vaidyanatha Desikar, Poet Veera Raghava Mudaliar, Poet Sahaya Devar, Chidambara Munivar, Kandappa Desikar, Krupananda Variyar, Sengalvaraya Pillai, Calcutta Thiruppugazh Mani Iyer, T.M. Krishnaswamy Iyer, Pithukuli Murugadas etc. who took the glory of Thiruppagazh to great height. Sri A.S. Raghavan, affectionately known as Guruji rendered every verse of Thiruppugazh a distinct Raaga and Thala. Having given the verses of Thiruppugazh the sweet sound of music, “Guruji” has been leading a powerful Thiruppugazh movement across the country and abroad for over 3 decades now. “As mother bird trains its fledglings to jump, fly from lower to higher branches of a tree and takes off skyward, Arunagiri trains us to go from the relatively simple to the complex in spirituality by linking up charity, control of anger and meditation”. Said Guruji.

Matchless in its appeal to the intellect and heart, Thiruppugazh stresses the importance of knowledge and devotion. Thiruppugazh penetrates into the self, awakens the inner consciousness and enlightens the soul. It synthesizes the different concepts enunciated by saints and aims at reaching the Lotus Feet of Muruga. The songs not only delight the heart, they enlighten the intellect, heal the disease, console the mind, ensure happiness and take the devotees to the right destination in life.

“Oh Lord Kumara, it is delightful to watch your
   enchanting six sacred faces.
   As I get your delightful vision, your Lotus feet
   adorned by the ornaments of Sadhangai and Thandai,
   your ankles adorned by Silambu
   and your twelve shoulders adorned by the Kadappa garlands,
   what can the planetary or other influence do to me?
   So long you are beside me, how an inauspicious day harm me?
   What can the ill-fate arising from past karmas do to me?
   How can disaster fall on me?
   What can the Lord of Death do to me?
   (Nal En Seyum……Kandhar Alamgaram 38)

Seshadri Swami Tiruvannamalai

                                                          


Seshadri [1] Swami moved about Tiruvannamalai for forty years, an ascetic with a total disregard for either name or form. He had no home, dependents, property or any fixed habit or system. He would often conduct himself like a mad man and roam around in the heat of the day and stare up at the hot midday sun and, at night, rest in some nook or deserted hall. He would be delighted when it rained and play in the streams on the street, sit in the water and only go indoors when the rain had stopped. His acts were dramatic and deeply impressive. He would avoid rich food from wealthy persons but beg for cold gruel at a poor man’s house or share food with beggars or left overs on a banana leaf with a dog. Sometimes he would take no food at all and on other occasions consume enough for ten people. He would eat and drink like one swallowing medicine or one being forcibly fed.
        
Although he did not accept money he would sometimes receive expensive clothes but immediately transfer them to a poor person or tear the clothes into pieces and garland the tail and horns of a calf. If he was given plain new clothes, within a couple of hours, they would reach the state of his original clothes. He wore only a dhoti which would cover his toes and another piece of cloth swathed over his back and shoulders. He would squat anywhere regardless whether it was slush, dirt or refuse. When sitting, it was always in his favourite swastika asana.
        
Swamiji was handsome of medium height and fair countenance. His hair hung in short ringlets to the nape of his neck. His voice was soft and his smile was as sweet and sunny as a child. His body would not be at rest for a moment. Even, when sitting he would catch something, put it down, lift it and then repeat it all over again a hundred times. He walked fast and those following had to run to keep up with him. No sound emanated from his walking or running, it was as if his body was light like a ball. He would seldom bathe, but occasionally pour a pint of oil on himself and roam in the streets with oil still glistening on his head. If he allowed himself to be shaved he would often stop it abruptly, with half of his face or head unshaved and appear in public with equanimity and total disregard for public opinion. He discarded rules and observances of caste, sanctity, prudence and decency but always avoided animal food and intoxicants.
        
He loved music, delighting his devotees with songs. If one asked, he would break forth into melodious song often drumming rhythms on nearby surfaces. Sometimes he would place his hands on his hips and dance. He was often taken to be a lunatic and at times purposely simulated madness. It was difficult to explain his general behaviour and impossible to account for the course of his conduct. He was always original and free, an ascetic who maintained a thorough control of his mind and senses up to the end of his life. He was always playing pranks. Suddenly he would laugh without stopping and those who witnessed his fun would be reduced to hilarity. Swamiji utilised a strange manner of speech to ward off crowds building up around him. He would go on speaking very fast, without any respite and with no end or meaning. Sometimes if someone spoke to him, he would reply in Sanskrit, not caring if he was understood or not.
        
He was a tapaswi of a very high order. One result of the mantras and sadhanas he practiced from his earliest years was the development of various siddhis and psychic powers. He could tell about the past and the future and read minds with ease. With this power, he fulfilled the desires of people by showing visions they wanted to see, both in dreams and while being awake.
        
His miraculous touch is said to have cured many of those who came to him with devotion. Often when people saw him in the streets they would prostrate before him and he would get near to enable them to touch his feet. But, he would never allow bad characters to touch his feet. He would run away and if they forced themselves on him, he would abuse them or even pelt them with stones. Seeing this, many people did not go near him. But when he knew about the good qualities of a person, he would himself catch their hands and play. He would joke and run with young children. He never distinguished between males and females and sometimes would put his arms around the neck of a girl and walk along with her, and lie down in the street with his head in her lap.
        
Swamiji’s interaction with the world was very strange. A person couldn’t take advantage of previous proximity – every moment was a new moment. People loved him, but some fearing they might be beaten, were frightened to come close. Generally, he would not call people by name, ask them how they were doing, suggest they come or question why a person did not come. He would neither talk sarcastically nor show intimacy on account of a past connection.
        
Sri Seshadri Swami had deep devotion to God especially in the form of the Goddess Kamakshi, Lord Ram and Arunachala. In the practice of concentration (for days in his boyhood at Tindivanam and at Tiruvannamalai), he sat steeped in samadhi, oblivious of his body. He loved service and by his own example showed it as a noble ideal to live up to. He was regarded with great respect and he was thought to be a sage not a mad man. People would say, ‘He is a talking God,’ ‘A divine incarnation, a great yogi, a great siddha’. Others would say there were three lingas in Tiruvannamalai: One, Lord Arunachala, another Ramana Maharshi and the third Seshadri Swamigal.

**********

There is a part in South India called Thondai Mandalam with its capital of Kanchipuram, Tamil Nadu. In ancient times at Kanchipuram Sri Adi Sankara Acharya established the cult of Sri Vidya, for the welfare of the world. In this connection he went to Central India and brought about thirty families of Devi bakthas to Kanchipuram. These families were called Kamakoti Vamsa and spread the Sri Vidya cult throughout India. Everyone of the Kamakoti family was like a rishi.
        
In 1790, Kamakoti Sastri was born into one of these families. Even though he had a daughter he also adopted one of his brother’s (Chidambara) daughters, a girl named Maragatham. At the appropriate time Kamakoti Sastri started to search for a husband for this beautiful, learned girl and selected Varadarajar, one of his own students. Although the couple had good health and abundant wealth they were sad as they were childless. Finally, one day, heeding the prayers of this pious family, the Goddess Sri Kamakshi gave a dream to the daughter’s adoptive father, Kamakoti Sastrigal. In due course, on 22 January 1870 a child was born. People round about said the radiant child was an ornament of Sri Kamakshi Devi – a pet child of the Goddess and born because of the parent’s tapas.
        
Even from his earliest years the child Seshadri would perform pujas, sing prayers with concentrated devotion, sit in meditation and go off into spontaneous trances. He was neither interested in games nor displayed negative characteristics. Everyone regarded the boy as a Divine child. It was about this time an incident occurred that thereafter gave Seshadri his nickname,‘Golden Hand’. One day four year old Seshadri and his mother stopped at a shop full of bronze castings of the Gods. While at the shop the young lad picked up a statue of Krishna and asked his mother to buy it so he could perform Krishna puja. The trader, thinking that the radiant child himself resembled the Lord Krishna, gave the idol and refused payment. The next day the trader proclaimed the boy to be most lucky as the whole consignment of 1,000 statues (because of the young boy’s touch), had been sold in one day. News of the incident spread quickly through the town and from that moment on the young boy was known as, ‘The one with the golden hand’.
        
In his fifth year young Seshadri was initiated at an auspicious ceremony attended by many scholars and on the same day started to attend Patasalas in Kanchi. Quickly he showed an almost superhuman intellect and memory and exhibited extraordinary debating skills. In this way years went by until the time Sri Seshadri reached his fourteenth year and his father Sri Varadarajar died unexpectedly. Kamakoti Sastrigal arrived to pacify the bereaved family and took them to live at Vazhur. It was there that Swamiji completed his education and mastered various texts in Sanskrit and Tamil – the whole Vedanta with three primary texts – Gita, Upanishads and Brahma Sutras, besides Vedas, Nyaya and Vyakarana. He had also mastered music and astrology.
        
With his education now complete, Seshadri’s mother, the pious widow Maragatham tried to arrange a marriage between her 17 year old son and the daughter of a relative, but when it was discovered (by examining Seshadri’s horoscope) that he was destined to become a sannyasi and yogi, the marriage plans were swiftly cancelled. His mother, becoming more self-absorbed started to lose interest in worldly affairs and became increasingly weak – ignoring food and medical treatment. One day she called her son to her and predicted her death for the next day, and arranged for him to attend. The following day at her bed, she called her child to her and repeated a sloka[2] from Adi Sankara’s Baja Govindam then together they sang the song ‘Ambasive’ after which keeping her hand on his chest she called out, ‘Arunachala![3] Arunachala! Arunachala!’ and laid herself on his lap and died.
        
After both his parents had passed away, Seshadri’s uncle (who was childless) gladly took charge of Seshadri and the younger brother Narasimha Josiar. In his room Seshadri did numerous pujas and continuous japa to pictures of Sri Kamakshi, Lord Ram and to one of his own drawings of Arunachala Hill. He would lock himself up in his room at five in the morning and refuse to come out before noon. He regularly fasted and could often be heard shouting Arunachala Shonadrinatha or reciting Vedic hymns late at night. His uncle and aunt were frightened by his strange worship and begged him to stop. But Seshadri would not listen.
        
At the age of 19, he met Sri Balaji Swamigal, a wandering saint from North India, who gave Seshadri sannyas and instructed him in the Mahavakyas. This was the only guru and formal diksha Seshadri is known to have had. Shortly after Seshadri started to travel to various spots in Tamil Nadu eventually ending up at Tiruvannamalai. He arrived at Arunachala at the age of 19 years old and did not leave for the next 40 years till 1929, the year he attained mahasamadhi.
        
When he first arrived at Arunachala his uncle and brother Narasimha Josiar came to see him. Both were overwhelmed with grief on seeing him in rags with matted hair and a thin dirty body. They entreated him to return home immediately, but Swamiji refused to leave.
        
Seshadri Swamigal would meditate at Drupadi Amman Koil and Easanyan Mutt and in the corridor surrounding the Inner Sanctorum at the Durgai Amman Temple and he would also do tapas at Kambathu Ilayanar, Pathala Lingam and Arunachala Yogiswarar Mandapam. He did not do tapas on the top of the Mountain and instead would go onto the slopes of Arunachala to pray. He often talked about the unique aspects of the Arunachala kshetra. He would say:  

‘This is the place where Swamy and Ambal invite all and confer liberation’, and

‘Lord Krishna leaving aside his sudarshana chakra (wheel) is playing on his flute. On hearing it Lord Siva who is inside the mountain comes out and dances’.  

Seshadri Swamigal and Ramana Maharshi (Seshadri actually arrived at Arunachala six years earlier than Ramana) were contemporaries. It was Seshadri who found Ramana in the Pathala Linga at Arunachala Temple, protecting him from urchins and bringing him to the notice of the world. Locals used to call Sri Seshadri, Mother Parvathi and Sri Ramana, Skanda (Lord Subramanya). Sometimes Sri Seshadri Swamigal, the older by ten years would be called ‘elder Seshadri’ (anna) and Sri Ramana ‘younger Seshadri’ (thambi). One time a devotee told Sri Ramana that everyone called Seshadri a mad man. Ramana smilingly replied that there were three mad men in Arunachala. One was Seshadri, the second was Arunachaleswarar and the third was himself. Sri Ramana said of Swamji, ‘Sri Seshadri does not allow people to come near him. Here all are coming’.
        
Throughout his life and teachings Sri Seshadri continuously emphasised the glory of Arunachala:

‘This is Siva Lingam. It is enough to worship this. One can become spiritually enlightened and attain liberation’.

And illustrating the similarity of the Annamalaiyar-Unnamalai Temple to Arunachala he said to those wasting their time discussing worldly affairs and neglecting God:

 ‘He spreads his shop in the morning. Closes it at night. He does not see Lord Arunachaleswara. What is the use? Visit the temple. Visit the temple. Visit the temple’.

 

He was ever emphasising the inestimable value of giripradakshina instructing:

‘One should pray to Lord Arunachaleswara all the time. In particular perambulation of the hills should be done on Tuesdays. Deep devotion will arise’.

Having lived at Arunachala continuously for forty years and helping all kinds of people Sri Seshadri decided to finally shed his body. One day in 1928 during the month of Karthigai, he asked a devotee, ‘Shall I build a new house and go away?’ Meaning, ‘I have completed my task, shall I now depart?’ At first the devotee thought the question a prank but finally after many days and constant repetition of the question, she answered, that, ‘He should construct a new house and practise yoga’. Sri Seshadri accepted Subbalakshmi’s words as representative of Parasakthi’s approval and satisfied he replied, ‘Yes, yes, it shall be done!’.
        
Some days later his devotees, who wanted to photograph him, gave him an oil bath and then bathed, dressed, scented, garlanded and photographed him. Immediately Seshadri caught a fever. For forty days his condition worsened and on the forty-first day he found the strength to visit Arunachaleswara one last time. On returning from the temple he sat down in a puddle of water and refused to change his wet clothes when he got back to the house.
        
Within days, on January 4, 1929, Sri Seshadri Swamigal left his body and Tiruvannamalai was engulfed in sorrow. After preparation his body was brought out in procession which is said to have been so splendid that the entire stock of camphor in the shops of Tiruvannamalai was exhausted and all incoming buses were full and over crowded. The streets were jammed with devotees and the night seemed like bright day as it was so brilliantly illuminated by the burning camphor. The air was filled with group-singing, devotional songs and the music of instrument players. It was at Agni Theertham that Sri Ramana Maharshi joined the procession. Further on a samadhi was constructed and Sri Swamigal’s body interred. That samadhi tomb is now enshrined within the grounds of Sri Seshadri Ashram on Chengam Road, Tiruvannamalai.
        
Although Sri Seshadri Swamigal has shed his mortal coil, He is ever present helping, blessing and guiding his devotees to everlasting bliss.  His own search brought him to Arunachala and it is to the sacred Hill that Swamigal tells all to look to, to fulfil life’s highest goal.

‘There is a magnetic mountain which attracts all living beings. The moment one thinks of it, it controls the actions of all beings who think of it and attracts them towards itself. Not only it attracts to itself but makes them motionless. How wondrous is the power of this magnetic mountain which takes such sacrifices. Oh! Jivas! Attain liberation by realising the nature of  Arunagiri.’

Arunagiri Yogi Viyayathe

Alwars

	"Mudhal Alwars   Poigai Alwar

Period 7th C. AD Place Kanchipuram Other Names Saro-yogi, Kaasaara-yogi, Poigai-piraan, Padma-muni, Kavinyarporeyeru Month Iyppasi Star (Natshatram) Thiruvonam (Sravana) Hamsam Panchajanya (Conch)

Thondai Naadu, which is said to be the land full of brightness and nature's beauty, has a number of cities in it. Likewise, Kanchipuram is one of the cities, which is said to be gifted by Nature in its wealth and beauty. Thiru Atthiyoor (Chinna Kanchipuram) is one of the small part of Kanchipuram, which is surrounded by numerous Vishnu temples and this Kanchi is called "Vishnu Kanchi". Big Kanchipuram is full of Shiva perumal temple and it is named as "Shiva Kanchi".

Thiru vekka, also called as "Yadhothakaari Sannadhi" which is found in Vishnu Kanchi, has its own speciality and Sriman Narayanan's Anugraha (Blessings). Nearer to the Yadhothakaari temple, is found a Poigai (small pond), which is full of beautiful, fresh lotus flowers are found. Sonna Vannam Seitha Perumal, is found close to this pond and giving his seva to the entire world.

The Pond, which is found in the Great Ksthetram, inspite of having the nourishing smell and beauty, it has another speciality to be said. In Siddhartha year, Iyppasi Month, Suklashtami Tuesday in Tiruvona Natshatram, as an Hamsam of one of the Panjayudham (5 Weapons) of Sriman Narayanan - Thiru Sangu, Poigai Alwar was born in this world. Since, he was born in this poigai (Pond), he is called as "Poigai Alwar".

From the Childhood, his thinking was always on the almighty, Sriman Narayanan and made up his mind that he should follow him and want to spread his fame to the world. He learnt all the Vaishhava's speech and acted according to it and led his life as how a Vaishnava should be.

Knowing the greatness of Thirumaals devotion and thought him fame has to be spread to all the humans in the whole world, he left all of his general human characters like Love, Angry and having the mind to earn wealth.

Bhoodathalwar

Period 7th C. AD Place Mahabalipuram Month Iyppasi Star (Natshatram) Avittam (Dhanishta) Hamsam Kaumodakee (Mace)

In Thondai Naadu, a city, which is found on the shore of the sea, which is called as "Kadal Mallai" is found. The Adiyaars (or) the bhaktas who praise the Emperumaan are found in large number in this Kadal Malai Kshetram.

This Kadal Mallai Kshetram is also popularly called as "Maamallapuram" and as the years passed, this sthalam is now called as "Mahabalipuram". Since this sthalam was ruled by Maamallan, a great of Pallava King, the sthalam is named as "Maamallapuram". This sthalam is also called as "Mahabalipuram" because Mahabali Chakaravarthy, who ruled this sthalam, as asked by Sriman Narayanan who came as "Vaamanar" (Dwarf) asked for 3 feets of land. Since, he could not give him the 3rd feet, he surrended his head as the 3rd one. As a complete surrender towards the Emperumaan, Mahabali was sanctified him to attain Moksha. Beacuase of this, the sthalam is also known as "Mahabalipuram".

Emperumaan Sriman Narayanan is found in some sthalams in Nindra Kolam and in some sthalam as "Veetrirundha thirukkolam" and in "Kidantha Kolam" in some sthalam. Likewise, this is one of the greatest sthalam where the Emperumaan, "Sthala Sayana Perumal" is found in Kidantha Thirukkolam.

Having these kinds of specialities, this sthalam has another speciality to say.

In Siddhartha year, Iyppasi month, Navami, Avitta Natshatram, Bhoodhathalwar was born, who is considered to be the Hamsam of one amongst the Panja Aayudham (five weapons) of Thirumaal, the Koumothagi, the Gadha, in a small Madhavi flower.

From the child hood, his heart and all of his thinking are towards Sriman Narayanan and spent his life by praising the fame of him.

Peyalwar

Thiru Myilai, which is one of the sthalam found in Thondai Naadu, is now called with the name "Mylapore" is said to be a place where lots of divine humans and people who spread the divinity are born and are said to be leading their lives.

Sri Aadhi Kesava Perumal temple is one of the famous temple found in Mylapore, has a small pond (where lots of different kinds of flowers are found). Likewise on Siddhartha year, Iyppasi month, Dhasami, Thursday in Sadhaya Natshatram (Star), Pei Alwar was born as a small child in one of the Alli flower, which is found in the pond. He is the Hamsam of one of the Panja Aayudham of Sriman Narayanan, the Sword (weapon of Sri Vishnu) which is called as "Nandhagam" in 7 A.D century.
                                                                    Next Alwars

Thirumazhisai Alwar

Thondai Naadu is one of the parts of Tamil Nadu where lots of well knowledged and religious persons were born. In this thondai Naadu, Thirumazhisai sthalam is found where lots of Munis and Yogis are found. Among them, one munivar by named Bargava muni was found who didn't have a baby. Because of this, he did tapas towards the Perumal and did a Yaagam by named "Sathram". As a result of the Yaagam, his wife gave birth to a baby which is said to be the Hamsam of Sudharsana Chakkaram of Sriman Narayanan.

The baby was found in an incomplete manner (ie) it did not have hands, legs etc. On seeing the baby, both of his parents, Bargava muni and his wife were worried and felt bad for the baby and left it into a Perambhu (tree that belongs to Bamboo family) ditch. After they left, the Perumal along with Lakshmi Devi came towards the baby and blessed him with his sevai and as a result, the baby was completely filled up with all of his parts and his Gnana seemed to be enlightening. After this, the Perumal and Lakshmi Devi disappeared from that place.

An Andhanan(stranger) by name "Thiruvaalan", was coming along that side and heard the baby crying. He didn't have any child, so he thought that the God has gifted him this and took the baby towards his house.

On seeing the child, the Andhanan's wife, Pangaya selvi felt so happy and she tried to feed the baby with milk. But, the baby didn't drink it and it didn't even sleep. But, his health didn't seem to be losing. This miracle news spread all over the place and an old man was found in Thirumazhisai to see the child. When he saw the child, he noted the shine on his face and thought the child would be a blessed child of the Perumal. Since, the child was blessed by the Emperumaan, it was named as "Thirumazhisai piraan". He gave a cup of cow's pure milk and asked the child to drink it. The child accepted it and drank the milk. On seeing this, both the Andhanan and his wife were happy and asked the old man to come daily to feed the milk.

Likewise, the old man came daily and gave milk to the child and told the Andhanan that the remaining milk that the child has kept should be taken by his wife, Pangaya selvi, so that she might give birth to a child. As told by the old man, daily, they took the milk that was kept by the child. As the days passed on, Pangaya selvi gave birth to a Male child and they named him as "Kani kannan". Kani Kannan was taught will all sorts of good vedic philosophies and spiritual books. He became the close friend of Thirumazhisai piraan and kani kannan started to treat Thirumazhisai piraan as his Guru. He learnt lots of spiritual knowledge from his Guru and followed him.

Once, Thirumazhipiraan went to Thiruvekka, the Avathara sthalam of Poigai Alwar and worshipped the Yadhotthakaari Perumal who is found in Aadhi seshan. He wanted to stay there for sometime and started to be in Dhyana stage. At that time, an old lady was working for Thirumazhisai piran. On seeing the help rendered by her, he was so happy about her work. Hence, he asked her that he shall give her one varam(boon).

She asked him that she is feeling bad about her old age and as a result she asked him to change her into a youth. Seeing the lady, he changed her to a beautiful young woman.

Once, the Pallava king was passing by the side of the young lady, found her and was stunned to see her beauty. After going to his palace, he sent his soldiers and sent a message that he wanted to marry her. She accepted his wish and they both got married and led the life happily. The days passed on and king became old and at the same time, his wife seems to be young and beautiful. He asked her about the secret of her beauty. She told about her story and how she became young and beautiful.

On hearing the secret, the king sent some of soldiers to Thirumizhisai alwar's place to ask his Sishyan, Kani Kannan to come to his palace. Kani Kannan went to the palace and met the king. The king said that his Guru Thirumazhisai Alwar should sing a poem on praising him. But, Kani Kannan told that his guru is said to be blessed by the Emperumaan and his mouth will praise only the God, but not the king. As satisfied by this, the king asked if atleast he (Kani Kannan) could praise him through his poem. But, Kani kannan refused to do so and said that he is not an ordinary person who praises for the need of ornaments and food and he will follow his Guru by praising only the Perumal.

The king was angry on hearing the words from Kani Kannan and ordered him that he would be killed. After this, Kani Kannan went straight towards Thirumazhisai Alwar and explained all about what had happened to him in the palace. As ordered by the king, Kani kannan started to leave Thiruvekka. Hearing this, Thirumazhisai alwar stopped Kani Kannan and said he is also coming along with him, since they were found together from the Childhood. While vacating from Thiruvekka, they crossed the Yadhothakari temple.

Thirumazhisai Alwar told to the Perumal that since Kani Kannan is leaving Kanchipuram, he is also going along with him and he asked the Perumal to get up from the Aadhiseshan, the mat of the Perumal to roll it and he wanted the Perumal to join them. As said by the alwar, the Perumal rolled his mat (Aadhiseshan) and all these 3 quit from Kanchi. After the Perumal went out along with the Alwar and Kani Kannan, the entire empire seemed to be dull and all the people feared that the world is going to end.

The king heard from his palace officials that the Perumal has also gone out from the temple along with them and that's the reason for the empire becoming dull. The king realised his fault and went towards the place where they stayed for one night. The king felt for his fault and asked Kani Kannan to return back to Kanchi. As requested by the king, Kani kannan accepted his words and started towards Thiruvekka. Thirumazhisai alwar came along with Kani Kannan, sang on the Perumal that since Kani Kannan is returning back he can also return and can sleep on the Aadhiseshan on his Vekka temple.

"Kanikkannan pokkozhinthaan Kaamarupoonkacchi
Manivanna Nee Kidakka Vendum - Thunivudaya
Sennappulavanum Pokkuzhinthaan
Neeyum undhan painnaagap Paaippaduthuk kol".

The place where Thirumazhisai Alwar, Kani Kannan and the Perumal stayed for one night is called as "Oar Iravu Irukkai" and now it is called as "Oarikkai".

After sometime, Thirumazhisai Alwar along with Kani Kannan left from Thiruvekka and went towards Thirukkudanthai. After worshipping the Perumal, Alwar went to cauvery river and left all of his Prabhandhams that he had written in praise of the Perumal. Except Thirucchanda Virutham (which has 120 Paasurams) and Naanmughan Thiruvandhathi (which has 90 Paasurams) did not merge into the river, instead they came towards his legs. He took both of the Andhathees and went towards AaravamudhapPerumal and did Mangalasasanam in Kudanthai temple. For more years, he stayed in Thirukkudanthai and sang lots of Paasurams on Perumal. In Thirucchanda Virutham, he explains about Sriman Narayanan who is found in various Divya Desams as :

"Nindrathu Enthai Ooragathu
Irundhathu Enthai Paadagathu
Andru Vakkanaik kidanthu
Ennilaadha Munnellaam
Andru Naan Piranthilen
Pirandhapinn Maranthilen
Nindrathum Irunthadhum
Kidanthum ennenjulae".

In this, the alwar explains about how the Perumal is found in Ulagalandha koil as Thiru Ooragathaan, and as a Thoodhuvan (diplomat or representative) for Paandavas in Thiru Paadagam and likewise he explains the various positions of the Perumal and finally he says that he is found in his heart.

Thirumangai Alwar

Chozha Empire, which is famous for its beauty, in wealth and has multiple small empires (small villages). In that Chozha Empire, a small town by named Thiruvaali Nadu is found. This place is also named as "Thiruvaali Thirunagari". Lots of lakes, small flowers surrounded partks, which can attract the attention of people who sees the villages are found.

In that, there was a small village by named "ThirukKuraiyaloor" is found where all Vishnu bhaktas lived and explained the speciality of Sriman Narayanan are found. Aalinaadaar who was the senai Thalaivar (Chief of the army) for Chozha Empire and had a wife by named "Vallitthiru". They both led their life very peacefully and had much bhakti towards Sriman Narayanan.

Due to their bhakti and the good life led by the couples, in Nala Varusham (year), Kaarthikai month, in Pournami Thursday - kaarthikai Natshatram (8th century) a child was born to them which is said to be the Hamsam of one of the panja Aayudham, the bow which is called as "The Saarangham". He was named as "Neelan".

From the childhood, Neelar was taught with proper education and some sanskrit languages too. Since, he was born in the generation of brave persons, he learnt the art of fighting learnt to use sword, bow and arrow. He also had the capability of leading the four different forces, the elephant, the horse, the chariot and the men forces. On hearing about the capability of both the intelligence in knowledge and the braveness, the chozha king, (the thirumangai Naadu) gave him the position as his head of the forces.

At that time, a great poet by the crowned name "Naarkavip perumal" lived. Since, he being a great poet defeated all the others with his poets and at that he heard about Neelan. (Thirumangai mannan). He wanted to test his intelligence, because of this, he asked Neelar to make victory over him. But at the same, Neelar was also equally qualified poet who can fight with the poet through various poems and finally the poet accepted his defeat and from then, Neelar was crowned with the name "Naarkavipperumal" by the Chozha king.

Neelar also fought and led the forces on behalf of Chozha Empire and defeated them. For his braveness, the chozha king made him as the king of Aali Nadu, having its capital as "Thirumangai". His fighting nature made all of the enemy kings to think him as "Kaalan" (time which takes all of our lives) and because of this, Neelar was also given the name "Parakaalan". Para kaalar means a person who cannot be reached by anyone and a person who is away from the Kaalan (the time). Inspite of having the name as "Neelar", he was known to the entire chozha naadu, when he became the king of Thirumangai. As a result of this, he was popularly called with the name "Thirumangai Mannan".

In that time, in Deva lokam, a deva kanni by named "Sumangali" lived and she is the head of the deva mangais. Once, she wanted to visit the bhoolokam. So, Sumangali along with other deva kanniyars came down to the bhoolokam and first visited to Himalayan Mountain. At that time, kapila munivar was explaining about the beauty and greatness of Sriman Narayanan. Lots of Munivars and people were found around Kapila Munivar. One among the munis, is found ugly and his face and body is found to be damaged. On seeing him, along the deva kanniyars and also Sumangalai commented on him and laughted at him. On seeing the bad character of all the kanniyars and specifically of Sumangali, Kapila munivar got angry on them and gave sumangali a sabham as to born as a normal human and to become the wife to a normal human in the earth.

On hearing this, the deva loka Kanniyar's head, sumangali was worried and realised her mistake. She asked Kapila muni to get back the sabham.

But on seeing sumangali, as she realised her mistake, Kapila muni told her an alternate way since the given sabham cannot be taken back. Kapila muni explained that the Sabham given to her was due to the fate that's written and she will be got married to a great warrior and an intelligent person, who is said to be the Hamsam of Sriman Narayanan's bow, the Saarngham and he will be king of Thirumangai which is found in Chozha Empire. He also added that his (Thirumangai mannan's) mind is concentrated fully on war and fight and it has to be turned towards her and his mind should be diverted towards the bhakti of Sriman Narayanan. It is done like that, she will be led to the Vinnulagam, finally. On hearing this, Sumangali was so happy.

After this, Sumangali along with other kanniyar went to Thirunaangoor and were attracted by a pond covered with Alli flowers. Much attracted by the beauty of the flowers, they all got down into the pond and took bath in that. After realising the time, all the other deva Kanniyars left Sumangali. After for a while, Sumangali searched for her friends and thought the actions that are happening are happening according to her fate and finally she changed into a newborn baby and was found near the alli flowers in the pond.

In that place, an excellent doctor was found, who doesn't have a child. Accidentaly, he came along the pond and was happy to find a new born child in the pond. He thought that the God has gifted him with this child and took her to his house. His wife was also happy to see the child and named her as "Kumudha valli" and they took care of her very much.

Years past away and one fine day, his father said that Kumudhavalli has attained the age for marriage and asked her about the wish. At that time, she explained her birth secret and explained him that she will be getting married to the Thirumangai Mannan. That's her fate and he will approach her in getting married.

As the day passed, Thirumangai Mannan heard about the beauty of Kumudhavalli and thought of meeting her and getting married to her. Soon, he went along with his soldiers to Thirunaagoor on his horse, "Aadan Maa". He sent a message to the Vaithiyan (doctor), father of Kumudhavalli that Thirumangai mannan had come to meet him regarding his daughter's wedding towards him.

Kumudhavalli appeared before thirumangai mannan and both of them were attracted towards each other. Kumudhavalli put a condition that if he dedicates his life towards the Emperumaan and he should dedicate himself for doing the service to the bhaktaas of Sri Vishnu, she can marry him. For this conditions and will act according to that. Thirumangai mannan changed himself from the king's character to an ordinary devotee of Sriman Narayanan and smeared Thiruman, Thirunaraiyoor in front of Thriu Naraiyoor Nambi and went towards the Vaithiyar's house.

Kumudhavalli also added another wish (fasting) that she has and it is that she has to serve food for 100 bhagavadas (bhaktas) of Sri Vishnu and their feets should be cleaned by water. And that water has to be taken and split over her head. If he agrees for his also, she has no objection of getting married to him. For this condition also, he agreed and consulted proper prohits and fixed a date for their marriage. At last, on a very good day, they both got married.

From then, Thirumangai Mannan as given the words that he will dedicate the food for 1008 bhaghavadas daily. As days passed, since he spent lots of money for the food, his wealth started to decrease. As a result of this, he could not pay the Kappam (money that has to be paid by the small kings to the king of the Empire).

The Chozha king got angry on him and sent some of his soldiers to ask for it. But, since Parakaalan (Thirumangai mannan) spent lots of money for the Vishnu bhaktaas, he could pay the money to the Chozha Empire. But, at last, the chozha king sent a huge troop towards parakaalan for making a war. But, since he was a very brave man and had enough soldiers, he could not be defeated. But, the king questioned him that inspite of making lot of good thing and making him as a king, the return action performed by him seems to make his mind sorry and he don't want this to happen again. And finally, he warned parakaalan if he fails to pay it, he will be promised.

Finally, he thought that he can steal money and products from others and can spend that for satisfying the Vishnu Bhaktas. Sriman Narayanan Emperumaan was very much worried of his divertion of the mind and thought of changing it. As a result of it, Sriman Narayanan along with Nammpiratti, sri Lakshmi in wedding kolam went through the forest, where Thirumangai mannan stopped all the persons who are found wealthy and grabbed their ornaments and Money. Likewise, Sriman Vishnu and Sri Lakshmi who were in the form newly married couples were stopped by Thirumangai mannan and his soldiers. Thirumangai Mannan ordered all of them to give their ornaments and money they have with them.

Hearing this, all the persons and also the Maappillai (Sri Vishnu) and Manamagal (Sri Lakshmi) gave their ornaments. Thirumangai mannan checked whether all of theri ornaments are removed but found a Kanaiyaazhi (an ornament are that is weared on the legs) on the right hand of the Maappillai. Parakaalan asked that should be also removed for which the Maappillai said that he could not remove that and he can try if he can do that. Neelan tried to remove that but he could not do that and finally tried to remove it through his teeth, but also he could not do that. He questioned himself that he might be also a brave and strong person like him and from then, he was named with the name "Kaliyan". Since, Kaliyan has a relationship with the thiruvadi of Sriman Narayanan, this action is performed and to explain this to the world only.

Since he could not remove the Kanaiyaazhi from his legs, he left that and ordered his main soldier "Thoalavazhakkan" to tie - up all the ornaments and money and get them up. But, he could not lift that sack full of various precious products. Then, Thirumangai mannan tried and he too failed.

He got angry of the Maapillai and said that he might have made some Mantram, so that they could not lift that. Sriman Narayanan, who has come in the Maappillai kolam asked Kaliyan to come close to him, so that he can explain the Mantram. The perumal explained the Ashtaakshara Mantram, the light words on his right eyes and thanked the perumal. From then, Thirumangai Mannan is popularly named as "Thirumangai alwar". He finally identified that the maappillai and the Manamagan are none other than the Emperumaan and Sri Lakshmi piratti and enjoyed the meaning of the Mantram.

His eyes were flooded in tears and his hands were raised above his head and started to praise the perumal as

"Vaadinen; vaadi varunthinen; Manathaar perunthuyar.... and ended with Naadinen; Naadi Naan Kandu konden Narayana Ennum Naamam"

and praised about Sriman Narayanan with 10 Paasurams. Finally, on hearing the paasurams, the perumal gave his seva as found along with Sri Lakshmi and on the Garudan and said him to praise about him in all the various sthalams and disappeared.

From then, he visited almost to all the 108 Divyadesam and praised and sung various paasurams on him. He wrote 6 prabhandham (ie) Periya Thriumozhi, Thirukkurunthandagam, Thirunedunthandagam, Thiru vezhukootirukkai, Siriya Thrumadal, Periya Thirumadal, which includes total of 1137 paasurams.

He also helped in raising the Madhil Suvar (big walls around the temple) of Sri Rangam, Sri Ranganathar temple. He brought the Nammalwar statue (Iympon silai - Statue made up of 5 different kinds of precious ornaments like Gold, Diamonds, etc.) from Azhwar Thirunagari to SriRangam in Maargazhi Month and a 10 day festival is done and after that he is returned back to Azhwar Thirunagari.

After Thirumangai Alwar's time the paasurams of other Alwars is done the paarayanam (sung and explained as pagal patthu and Raa patthu utsavam.)

Like this, an ordinary person who became a king and turned finally into alwar is best explained through the various aspects in the life of Thirumangai Alwar. Knowing the greatness of Thirumangai Alwar, we can praise him and worship him.

Thondaradippodi Alwar

Chozha Empire, which is said to be very special and rich in all of its production, was surrounded by the Cauvery River, made the chozha empire very beautiful and vegetative. Beautiful lakes, small rivers, which surrounds the green vegetative lands are found, which is one of the special vision to be seen. In this type of empire, a small village by name "Thiru mandaggudi", where Rig, Yajur, Sama and Atharvana vedas are well explained by the andhanars who lived in this village. In that village, there was one community people called "Kudumi Sozhiyap Brahmanar" also called as "Vipra" people lived, whose routine work is to praise about Sri Vishnu.

One of the people of that community was an andhanan by name "Veda Visaradhar", who had a great bhakti towards the Emperumaan and dedicated his bhakti towards him by surrendering garlands to him. He did this as his daily work. By the grace of the Emperumaan, Sriman Narayanan, in Prabhava year, Maargazhi month, Krishna chaturthi, Tuesday in Kettai Natshatram (star), as the hamsam of Sri Vaijayanthi Vanamaalai, a beautiful male child was born to him.

On the 12th day after his birth, he was named as "Vipra Narayanar". He was properly taken care of and proper education along with the bhakti towards Sri Vishnu was teached to him. He grew up with all good characters and had a good structured body, too. Inspite of being good and beautiful and dedicated to Sri Vishnu bhakti, he treated all the aged persons and persons who are younger to him in the same way and gave proper respect to them.

One day, "Seenai Mudaliyaar", who was the leader of Sri Vishnu's troop came down to the earth and explained t "Vipranarayanar", why he was born in this mighty world and what are the things that he should follow to attain Mukthi.

On hearing the truth of his birth, he showed much love, affection and bhakti towards Sriman Narayanan. As an extension to it, he started thinking what should be the next step to be taken to explore his bhakti. He thought by travelling to all of the temples where the Emperumaan is travelling to all of the temples where the Emperumaan is giving his seva, should be worshipped. But, he had a question that from which sthalam he should start with. After a long thinking, he finally decided that he should start from the greatest of all of the Vishnu sthalams, the Sri Rangam, which is located on the banks of cauvery river should be the starting sthalam he should worship and started travelling towards it.

After reaching the temple, he went inside the moolavar sannadhi and was very happy to see the perumal on the Aadhiseshan (the snake) who is found in sleeping posture. After seeing the beauty of Sri Ranganathar, he doesnt want to see any of the things around and thought his bhaktiand the remaining life should be spent completely for Aranganathan. He thought in what way he can express his bhakti towards the emperumaan and finally he thought he can offer him with the Garland daily to the perumal.

Soon after this thought, he constructed a bigh Nandhavanam (flower park) in Sri Rangam, where various beautiful and fragrance flower plants are grown. He built a small hut in the midst of the park. Daily, in the morning, as a daily work, he dedicated the Garland to Sri Ranganathar and then only he do his routine jobs. Since, he thought, only Sri Aranganathar is the beautiest thing in this world, he didn't turn up towards any of the women around him. Because of this, all the people thought he doesn't have any feelings towards the people around him. On seeing these kinds of scenes from Sri Vaikundam, thirumagal, Sri Lakshmi questioned Sriman Narayanan that because of having the affection towards him (Sri Ranganathar) and inspite of being a male, he doesnt know how the love should be expressed towards a women and continued that which women can show her love towards a person like Vipra Narayanan? Knowing the future and what is going to happen, Sri Vishnu casually answered Sri Lakshmi that she is going to see what is going to happen for him.

In thirukkarambanoor, there lived two Daasis (Women who dances in front of the king to earn money) by named Devi, who is the elder sister and Devadevi, who is the younger sister. Both of them were very beautiful and can arrest the hearts of the people who are seeing them. They were good in dancing and singing. In that time of their life, having Uraiyoor as the capital, a Chozha king ruled with proper way and as the result of this, the entire empire enriched with wealthiness and all the people were very happy. The king gave the proper respect and prizes to all the Vedic people and people of musical Knowledge.

On hearing this, Devi and Devadevi thought of showing their skill and capacity towards the dance to the king and to get prize from him. They entered the king's palace in Uraiyoor and danced in front of the king and sang different songs with their beautiful voice.

On satisfied with their performance, the king gave them lots of very expensive prizes and precious diamonds and pearls. After getting the prizes from the king, they started from Uraiyoor. As a flash, Devadevi said that she wants to worship Sri Ranganathar and both of them went to Sri Rangam temple to worship Aranganathar.

When they were going to the temple, they had the chance to see the Nandhavanam, which belonged to Vipra Narayanar. The beauty and the silence of the Nandhavanam attracted all of them. Devadevi questioned her sister whether they are actually in the earth (or) in heaven and asked her who might a developed a beautiful, Nandhavanam like this?

The elder sister answered that this belongs to Vipranarayanar, who was a great Vishnu bhaktar and he daily dedicates the Garlands and for this only he has constructed this Nandhavanam.

After, hearing this, Devadevi wanted to see him and they both went to the small hut, where he lived Vipranarayanar was pouring water to the plants and on seeing him, his beauty admired both of them. Devadevi, on seeing him, was very much attracted towards him and started loving at the first sight. She expressed her love in words and continued with his work.

On the action of him, Devadevi said that he will change him towards her and said that she will stay there for a while. On getting the wishes to her sister, Devi left the place.

Devadevi gave all of her prizes got from the king and changed her dress into an ordinary saffron coloured clothes, what all the muni would wear.

Devadevi went towards Vipra Narayanar and said to him that so far she has lived in earth without being useful to others and she lived a life like in the Naragham (Hell) and she added that her rest of the life must be spent along with Vipra Narayanar in doing the seva towards the Emperumaan.

Vipra Narayanar on hearing this became so happy that one more person has joined him for doing the bhakta seva for the Emperumaan and since being kind - hearted, he agreed Devadevi to stay along with him and asked her to enter into the house.

Days passed and on one day, it rained heavily. Vipra Narayanar was inside the small hut, where Sri Ranganathar was done the daily pooja by him. But, Devadevi did not enter into the hut but instead she waited outside itself and got completely drowned in the rain. Since, he was doing the Pooja, he could not know what is happening outside, since he was completely immersed into the bhakti towards the almighty, Sriman Narayanan.

After finishing the pooja, he came out and saw Devadevi drouned in the rain. He asked her to get into the hut and gave his over cloth (Uthriyam - a small cloth which is used to cover the body) to Devadevi for wiping.

After getting the cloth, she asked him that since Vipra Narayanar is taking care of the Nandavanam and at the same time travelling lots of miles to get the food, his legs might become tired. So, she asked whether she could make his legs feel better by giving massage to his legs. Vipra Narayanar agreed for her to do so. Like this, she did some small things to convert him towards her side. She completely turned Vipra Narayanar towards her and they both started to live together.

One day, Devadevi said to Vipra Narayanar that she wanted to see her parents and her sister. Vipra Narayanar said that he would too come along with her, since he could not live without leaving her for a second and both of them went to Devadevi's house.

Vipra Narayanar gave all the things to Devadevi and her mother and one day, he doesn't have anything to give them. So her mother asked her to make him out of the house, but Devadevi could not do this, because she really loved him. But her mother did not want him to be in the house and asked Vipra Narayanar to get out of the house. Since, Vipra Narayanar is helpless, he came out of the house and entered a Nandavanam and being so tired, he slept for a while. On seeing this, the Emperumaan wanted him to get of the Maya and wanted him to get along with the right path, which leads to the Thiruvadi of him (Sri Vishnu).

He changed himself to an ordinary human and went straight to Devadevi's house and knocked the door. Her mother questioned who is he? He said that he is one of the sishyaas (Student) of Vipra Narayanar and gave him a big silver vessel given by his Guru to Devadevi.

On getting that her mother thanked him and asked his Guru, Vipra Narayanar to return back to her house, since Devadevi was feeling worse from the time he left the house. Sri Vishnu, who came as a student went towards Vipra Narayanar and woke him up and said that Devadevi's mother asked him to come back to the house. On hearing this, Vipra Naryanar walked fast to the house and hugged Devadevi.

The Next morning, the archakar (Who performs the daily pooja for the perumal) entered into the Sri Ranganathar sannadhi and found one Vattal (Vessel which is used to do the daily pooja) was missing and complained to the king about this. The king ordered his servants to go in search of the Vattal and they found that in Devadevi's house.

So, they caught hold of Devadevi's mother and Vipra Narayanar and took them to the palace. They both were made to stand in front of the King. The King questioned Devadevi's mother from where did she get the Vattal. She answered that it was given by one of the Sishyan of Vipra Narayanar. But, Vipra Narayanar opposed her words by saying that he doesnt have any student as such. After consulting with the great men in the palace, the king ordered Vipra Narayanar to be jailed for one night on the prison and Devadevi's mother was left free.

On that night, Vipra Narayanar cried and asked the Emperumaan why like this has happened to him and prayed towards him. On the same night, the Emperumaan arise in the dream of the king and explained him what had happened and asked him to free Vipra Narayanar.

The next day in the palace, Vipra Narayanar was given all the respect as what would be given to all the Vishnu bhaktas and gave him lots of precious things. The king also explained that this is a small thiru Vilayaadal (game) of Sri Emperumaan.

Knowing the real truth why he came to the world, he went to Sri Ranganathar temple and praised the Lord. Then, he worshipped all the bhaktas of Sri Vishnu and put the podi (Small tiny dust particles), which is found under the feet of them in his head and sang songs in praise of Sri Ranganathar.

From then, he was called as "Thondaradipodi Alwar". Finally he realised for what he came for to the earth and went to all the Vishnu temples to praise him.

Thiruppaan Alwar

Cauvery river which flows towards the Chozha Empire, makes the land rich in all of its production and wealth. Lots of Andhanars (Who always thinks of Sriman Narayanan) and good knowledged poets are found here. Lots of poets and Sri Vishnu bhaktas has raised the popularity of the Chozha Empire.

Uraiyoor is the capital of Chozha Empire at that time and lots of big buildings and houses full of lights are found which is one of the beautiful scene that has to be seen and enjoyed.

Uraiyoor is found near Sri Rangam. Since, Uraiyoor is rich in all of its wealthness, Sri Emperumaan is found in this sthalam as found in Sri Rangam as "Aranga Naadhan".

Dharma Varman, who ruled the Chozha Empire, wanted her daughter, Neela Devi to get married to Sri Ranganathan. But, he doesnt know that Neela Devi was the hamsam of Naachiyaar (Uraiyoor Naachiyaar and got married to Sri Ranganathar.

Sri Rangam, which is called the Bhoologa Vaikundam is surrounded by divine breeze and musical people. Nearer to Sri Rangam, is found a small village named "Alagapuri", where lots of musical people are found. One small place named "Baanar Cheri" is found, where Baanar (or) musicians, who are capable of arresting the minds of all people and even the Devas and Rishis.

But as the time went on, these baanars are separated and kept as a separate categorised peoples and who were treated as untouchables. But, in that categorised people, as the hamsam of the small mole, called as "Srivatsam" which is found in the chest of Sriman Narayanan, a small child born in this world in Purthurmadhi year, Kaarthigai month, Wednesday in Rohini Natshatram and it is "Thiruppaan Alwar".

His Characters and all of his activities are same as that of a pure Vaishnavas have. Having a veena in his hand, he always sang on Sri Vishnu and his fame and spread his capabilities and the love he offers to his bhaktas, in his songs. Because of this, he is also named as "Paan perumal".

The untouchable people are ordered not to keep their feets on Cauvery river. Because of this and to obey the order, Paan Alwar did not touch the cauvery river, but stood along the banks of the river facing Thiruvaragam temple and sung various songs, praising the Lord.

But, the Emperumaan wanted to explain the greatness and his Bhakthi of Thiruppaan Alwar towards Him and as an action to it, he started to play a small drama.

The cauvery water is used for the Thirumanjanam for Sri Ranganadhar. Loga Saaranga Maha Muneetharar, who is the strict follower and a devoted bhakta of Sri Ranganathar, daily bring the cauvery water of Thriumanjanam. One day, when he was sleeping, he had a dream in which the Aranganadar explained about Paan Perumal and he should be taken on the shoulders of Loga Saaranga muni, without having the mind that he is an untouchable person.

Loga Saarangamuni, who being the strong follower of Sri Vishnu, got up early next morning and went to the other side of Cauvery river and met Thiruppaan Alwar. On seeing him, he explained about the dream he had last night and told him that he should climb on his shoulders, so that he can be taken to the other side of the Cauvery river, where Sri Ranganathar is giving his seva.

On hearing this, thiruppaan Alwar started crying, since he is not the right person, should climb on his shoulder, since Logasaranga Muni is a well known Vaishnavan.

But, Saranga Muni explained without having any jealous that on behalf of him only, Sriman Narayanan came in his dream and praised him that he is the person who will be honoured if he climbs on his shoulders.

Thirupaan Alwar could not convince him and finally he sat on on his shoulders. Saranga Muni started walking towards him Sri Arangathan through the Cauvery river. All the people of the village were surprised to see this scene and stood in silence without knowing what to do.

After reaching the temple,Saranga Muni made Thiruppaan Alwar to get down from his shoulders and raising his hands, he went to the corner of the Sannadhi and stood in silence, seeing the Perumal.

After getting down, Thiruppan Alwar could not believehis eyes because he was seeing Perumal who thinks that he could not see him in his life. His body was cooled and the eyes started to drop the tears. Both of his hands were raised above his head and he started to sing slokas on Sri Arangathan.

First he saw was the Thiruvadi(lotus feet)of Aranganathan and started to sing the pasuram:-

"Neel madhil Arangathamman thrukkamalpadham vandhu en Kanninullana okkinrathe."

After seeing the beaauty of the thiruvadi,he started to see step by step of the whole body of Emperumaan,he sung ten paasurams which explain the beauty of Sri Ranganathar from his thiruvadi (foot) to thirumudi(head).

He explains in his ten paasuram about the clean safron cloth which is worn on the body of Ranganathar, his jewels the thiru vayiru(stomach) from where Lord Brahma originated, the broad chest, the red lips and finally on explaining the beauty of the two broad eyes, he fell down. After some time, Thiruppaan Alwar was not found and he went in to the body of Thiruvarangathan. Like Andal, whose thought was always on Aranganathan, who was captured by the love of the Perumal, Thiruppaan Alwar was also captured by the love and he went towards the Aranganathan.

Thiruppaan Alwar has sung only ten paasurams,but in that itself,he has explained about how a human should be. He explains in that ten paasurams tha Perumal is the leader and our aim should be to reach Him and to get the complete Saranagathi(total surrender) in HIs thiruvadi, and that is the final place,where all of us has to reach.

Inspite of born in an untouchable category, but as a result of his devotion towards Sriman Narayanan,he was listed among the great twelve Alwars.

Likewise,eventhough if we are not like Thiruppaan Alwar, we can atleast think of him and do our daily duties of helping others. so that we can attain the Perumal's thiruvadi, where all the Alwars reached.

Periyalwar

The Avathara sthalam of Periyalwar is Srivilliputhur. He was born to Mukunda bhattar and Paduma valli, who belong to veyar family. He was born in Aani month - Swathi nakshathram - krothana year - Ekadesi Thithi - Sunday as the hamsam of Garudalwar. His parents kept him the name as "Vishnu Siththar".

His life :-

He heard lots of stories of Sri Kannapiran from his parents and because of this, he got attracted towards Sri Vishnu. In the early days of his life, he learnt all the Vedams, etc. Both of his parents were also had a great bhakti towards Sriman Narayanan. And like them, Vishnu siththar was also very much attracted by Sriman Narayanan and his Gunams. So, he started to dedicate his life to Sri Vishnu. He selected to dedicate Garlands and flowers to the Perumal. He considered Sri Vadabhadra Saayee Perumal as "Sri Kannan" and started to perform Nandhavana (flower park) Kainkaryam for him.

During the time of Periyalwar, Madurai (belonged to Pandiya Kingdom) was ruled by the king named Vallabha devan. He conquered lots of kingdoms in North and the chozha kingdom also. As a routine, he dressed in another way to find how is ruling and how are the people of his kingdom. While passing through a house, he saw an elderly person sitting in front of the house. The king had a great doubt (i.e.) how to overcome this birth and what to be done to be good in the next generation. As the person in front of the house seemed to be brighter, the king thought he is the right person to be asked and he can find the solution from him.

The King asked the Andhanar about him. The Andhanan answered that he comes from the north after having the sacred bath in Ganga River and now he is traveling towards Sethu River. Hearing this, the king bow down towards him and asked what is the best way to be happy in the next jenmam (or) piravi and for what should be done in this jenmam. The Andhanan said and explained the following slokam:-

"Maariyin kaalam thThiruyppaan matru illa kaalaththu eettum
Kooriya Irulil theriyppaan kozhum sudar pagalil eettum
Seeriya illamai thannin Moopukku Sirappaal eettum
Aariyalbhu adhanaal immai thanniley marumaikku eettum".

The explanation:-

The necessary things for the night, should be found and searched in the day time, The thing for the rainy season, had to be found and saved during the sunny seasons; thing needed for the older age should be saved in the younger age itself; like that, to be good in the next jenman, we should be good in at present jenman (i.e.) help others, follow our rules and regulations etc. If we are good and follow the said rules according to our religion, one can attain all the things what he wanted in the next jenman".

After hearing this, the king wanted to know what is the thing he wanted to perform for the betterment of his next jenmam. Selva Nambi worked as a prohithar in his kingdom and said one has to explain that the person has to explain the Vedanta parathuvam. On hearing this, the king ordered to tie a silk cloth which had lots of precious ornaments, jewels etc which will be given to the person who explains the Parathuva siddhantham.

Sri Vishnu and Vishnu siththar:-

During that time, Sri Vishnu emerged in the dreams of Vishnu siththar and asked him to go to the palace of pandiya kingdom and explained the truth for paraththuva siddhantham. As said by Sriman Narayanan, he marched towards Madurai and reached the palace. Selva Nambi could see the glow on the face of Vishnu siththar so he went towards him and greeted him.

Then, he started to explain about Paththuvam and he said that for every action to be perform, there is and should be a reason. The entire world to lead its life is god; and the paramporul the Paramathma is Sriman Narayanan and we can attain him only through our dedicated bhakti; the final step of bhakti is "Saranagathi". So, if one surrenders all of his ego, wealth, anger and dedicates bhakti means he is getting Saranagathi towards Sri Vishnu which is the only way to get out of all sins and attain Mukthi". Om hearing this, all the great people who were in the palace and even the Pandiya king fell towards Vishnu sittar and gave the prize money to him. After this, the king himself wore the silk cloth on him and gave him the special name "Pattarbiran".

Pattarbiran dedicated the precious ornaments got from the Pandiya king towards Sriman Narayanan and started his routine work of Nandhavana Kainkaryam. He not only dedicated the poo maalai (garland) for the perumal but also the Paa maalai (explaining the greatness, the beauty etc) of the perumal. His master pieces includes:

Sri Andal

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. 

Nammalwar

Life History:

Nammalwar was born in a clan "Vellalar tribe" on the 43rd day of kali yuga on Friday, under the star “Vishakha”, during the sukla pakshi, chathur dashi, in kataka lagna, in the month of vrushabha (May-June), in vasantha ruthu, in the year of Pramadhi, in Thiru kurugoor (near Thirunelveli) in the Pandaya dynasty of Tamil Nadu, to kariyar and Udayanangayar.

The child was extraordinary. For several days, it lived with eyes closed in perfect health, without food (neither breast fed milk nor any other). For days together, it never spoke. Distressed at this, the parents place the child at the shrine of Aadinathar, the deity of Kurugoor, surrendering into Him the entire burden of upbringing the child.

As the child was totally different from the general human nature, he was named Maran. He was also called “Sadagopan” as, unlike other children, he did not allow earthly ignorance to envelope him.

For sixteen long years, Maran sat motionless under the tamarind tree in Adinathar temple without food or drink, eyes closed, in padmasana ( one of the meditative posture), in utter silence. He was verily a SUN in human form with an aura encompassing the universe. He is believed to be the Avatara of Vishwak-Sena, chief of the hosts of Sriman Narayana in Vaikuntam.

Madhurakavi Alwar:

During that period, an elderly Brahmin scholar named Madhurakavi was on his pilgrimage to north Indian shrines. At Ayodhya, the pilgrim saw an extraordinary sweet glowing light as a star on the southern sky. Keen on knowing the source whence it emanated he traveled southward. Even when he reached Srirangam, (near Trichy in Tamil Nadu) the light was visible in far south. He continued his quest till he reached kurugoor, where the light merged with the person in Nammalwar, seated blissfully under the tamarind tree.

Getting Nammalwar to speak:

With great difficulty, Madhura kavi succeeded in drawing out Nammalwar from his deep samadhi. He learnt from Nammalwar the secrets of all the shastras by becoming his disciple. Thenceforward, he remained at his lotus feet, recording the divine poem swelling out of the heart of Nammalwar in great ecstasy of Krishna Bhakti, sometimes rapidly and other times slowly, depending on the intensity of intuition and inspiration. At the very thought of the birth and beauty of Sri Krishna, the Alwar used to go into deep trance for months together.

Nammalwar is the seer of Dravidian Vedas. He sang four immortal poems as the Tamil version of the of the four Vedas – Rig, Sama, Yajur and Atharvanda.

Nammalwar stayed on earth in flesh and blood only for a brief thirty-five years. His return back to Vaikuntam through the Archaradhi gathi has also been sung by him in the penultimate portion of Thiruvaimozhi.

KANNI-NU CHIRUTHAMBU:

Madhurakavi composed "kanni-nun chiruthambu"—a short prabandha of just eleven poems, in praise of Nammalwar, which in tradition occupies a very central place. Madhurakavi spread the music of the poems of Nammalwar far and wie. During those days, it is said that everyone-be he an oarsman, or trader, a chieftain or a Brahmin, reached the transcendent state by merely singing these verses.

The "Sataari" placed on the heads of all the devotees in Vishnu temples is supposed to be Nammalwar himself. All other Alwars are his limbs as brought out in the following invocatory verse:

“Bhootam Saraschya, mahadaavya Bhattanatha
Sri Bhakti sara kulashekhara yogi vahaan
Bhakataangri-renu parakala yateendra mishran,
Srimath paraangusa munim pranatosmi Nityam."

It was Sri Rangathaswamy of Sri Rangam who fondly referred to "Sadagopan" as Nammalwar (meaning, my devotee).

After this era, a gap of more than 600 years fell in the path of Vaishnava Bhakthi while religions like Jainism, Saivism etc seemed to grow.

In the ninth century, when the Divya Prabhandam, composed by all the Alwars was lost to human memeory, through yogic contact with Nammazhwar, Sriman Nadhamunigal resuscitated all the paasurams(verses) and systematized their singing at the Vishnu Temples. The great Ramanuja fostered this practice universally. He wrote 'Sri Bhashya' keeping the Sri-Sukthis of Nammalwar in mind. Manavala maamunigal and Vedanta desikar, by their compositions and discourses, gave the pride of place - Thiruvaimozhi occupies in Sri Vaishnavam.

Nammalwar's Works:

Nammalwar gave the Tamil version of the Vedas in the following works:—

1. THIRU-VIRUTTAM
   This constitutes the essence of Rig Veda. Thiru means “Sri”. It is a poem of 100 stanzas each a quadrate. Viruttam is a style of poetry. Viruttam literally means an event. The event of 'falling in love with the Supreme being' is narrated poetically. 'Bridal Mysticism' is symbolized in a mellifluent way.
   
   
2. THIRU-ASIRIYAM
   This constitutes the essence of yajurveda. It is a poem in seven sections or seven poems of unequal length. The breathless flow of the continuity of expression of the sun-lit beauty of the lord takes the reader to ethereal heights. In all, it has 71 lines.
   
   
3. PERIYA THIRUVANDADI
   This constitutes the essence of Atharvana Veda. It is a poem of 87 lyrical stanzas. The style is at once simple and direct, moving and inspiring and transports one to see god face to face.
   
   
4. THIRUVAIMOZHI (literally means Divine words)
   This is the magnum opus of Nammalwar—the treasure of Vaishnavism. it consists of 1102 four lined verses or passurams. These appear in groups of eleven. One group, which is an exception has thirteen paasurams. Each group is known as a Thiruvaimozhi. Ten such groups is called a pathu (meaning ten in Tamil). Thiruvaimozhi therefore has 10 pathus that is 100 thiruvaimozhis and 1102 paasurams. The melody produces by chorus singing of these paasurams by devotees is a feast to the ears. 
    

   Hindu Temples

   »

   About 12 Alwars

   »

   Madhurakavi Alwar

   Madhurakavi Alwar

   In Paandiya Nadu, lots of temples of both Sri Vishnu and Lord Shivan temples are found. All the temples are rich in Spirituality and divine followers are seen. Inspite of lots of Vishnu temples are found, Thirukkoloor is one of special sthalam is seen. This sthalam is found two miles on the eastern side away from Azhwar Thirunagari.
   Lots of Andhanars who spread the fame of Sriman Narayanan are found. In that, there was a separate family, who led their life by spreading and praising the fame of Sri Vishnu is found. For them, in Easwara year, Chittirai month, Sukla Chaturdasi Friday, Chittirai Natshatram (star) Madhurakavi Alwar was born. His birth is referred to as the rays of the sun, which comes out before the sun completely comes out. Here the rays are referred to "Nammalwar", since Madhurakavi born before Nammalwar.
   He was taught with all kinds of Vedic books and was devoted to Sriman Narayanan by praising him with songs. He was also well - versed in writing poems and songs in Sanskrit also. He had talent of writing poems and bhakti songs that could tie the minds of all the persons who hears (or) reads it. He doesn't want to mingle (or) lead his life along with ordinary humans who is winded up with ordinary life.
   To get rid of this and to attain the final destiny, the Moksha, he thought of going for a spritual travel towards the North Indian shetrams like Ayodhya, Madura, Kaasi, Dwaraka etc. As he thought, he converted his thought into action and started towards the North Indian sthalams.
   Reaching North India, he worshipped all the Vishnu sthalams and finally he went to Ayodhya temple and admired at the beauty of Sri Ramar along with Sita Piratti, Lakshmana and Hanuman. He stayed in Ayodhya for a while and at that time, one day he remembered about his birth place Thirukkoloor and at the same time he heard about the fame of Nammalwar who was in unconscious stage, which lead his life without eating anything under a tamarind tree.
   After finishing the daily pooja, one day Madhurakavi Alwar found a bright star in the sky which made him to think whether any village (or) house had caught fire (or) some big fire is burning the forest. He could not get anything as the answer and thought it as some mystery. As the same way, he saw the same flashy bright star travelled towards the south. This made him to think a bit and thought he could find the answer by following the star. The star finally reached Thirunagari and disappeared. He heard about the child Nammalwar who didn't open his eyes (or) ears for almost 16 years. Madhurakavi on seeing Nammalwar could not believe a 16-year-old child can live without eating (or) moving a little bit for many years. So, he wanted to test his qualities. He lifted a big stone, which is found near the tree and dropped it in the ground. On hearing, Nammalwar opened his eyes and smiled at Madhurakavi Alwar. After this, Madhurakavi was still confused whether he could speak (or) not. He wanted to test him and questioned him as:
   "Senthin Vayitril Siriyadhu Pirandhal
   Eatthai Thindru Engae Kidakkum?".
   This means if anything that is born in a dead, the subtle thing that is born inside it, how does it leads his life on eating what and where does ir resides?
   For this, Nammalwar answers him as:
   "Atthai Thindru Angae Kidakkum".
   This means that the small Jeevathma resides in the soul (the Paramathma) and enjoys the place which it lives. The answer also explains how all of our human souls are tied up with ordinary life by doing good and evil things to all the persons around them. If a person does these kinds of things, he will experience the same and could not attain the Moksha, the destiny.
   On hearing the philosophical explaination answer for his question, Madhurakavi Alwar raised his hands above his head and finally fell down at the feet of Nammalwar. From then, he decided him to accept Nammalwar as his "Spiritual Guru" to attain the Moksha. He was the first student to learn the Veda from Nammalwar, which explains the love between Sriman Narayanan and ordinary human and how to attain his thiruvadi.
   He praised and wrote lots of paasurams on Sriman Narayanan and also sung in praise of Nammalwar starting with
   "Kanni Nunn Siruthambhu" and sung 11 paasurams following it.
   He made a statue of Nammalwar and placed in the temple and did daily poojas for him and led his life by praising and singing the greatness of Sriman Narayanan and his spiritual guru "Nammalwar". 

Kulasekara Alwar

Chera Nadu is otherwise called as "Malai Nadu", which is rich in wealth and is surrounded by big beautiful mountains and rivers. In this Chera Nadu, lots of Elephants are found as cows found in Thondai Nadu. All the people found in this empire are said to be great warriors. Not only in war, but also in education and the way they led the country and their life. Chera Nadu was ruled by Chera Kings, who ruled for more decades. They led the empire in peace and made the life of the people happy.

In that generation, a king by named "Thidaviradhan", ruled the Chera Empire, who had a great bhakti towards Sriman Narayanan. He gave proper respect and gave lots of valuable things to Vishnu bhaktas. As the kind of life by the king, as the Hamsam of Sri Vishnu's Sri Kousthu, a baby was born in Prabhava year, Maasi month, Sukla Dvadesi, friday in Punarpoosa Natshatram (Star). Since, the child was born as the result of Vishnu bhakti of the king, it look very bright and beautiful.

As the birth of child, the entire empire celebrated his birth and after 10 days, the child was kept the name "Kulasekaran". He did all the mischief things in the childhood days what a child does generally. But, at the same time, he learnt all the important issues and also learnt the Sanskrit language, which is said as the Veda Mozhi (Vedic language). He was not only taught with the studies, but also with various was teachings like horse riding, Elephant ride, practiced the sword fight, Gadhai and Chariot riding. He was very well taught with studies and also with various fighting aspects for war.

After attaining the proper age, he was given the throne and led the Chera Nadu, better than his father led. He also gave the proper respect to the Vishnu bhaktas and made the people very happy. He fought with great speed in the war and defeated all the opposing kings. On seeing this, the Chozha kings and Pandiya kings got jealous on him and tried to defeat him in the war. But, Kulasekarar with his mighty soldiers and army defeated them and extended his empire towards Chozha Nadu.

On seeing the greatness and the masculine character of Kulasekarar, Pandiyan king married her daughter to Kulasekarar. After getting married, he led his life with his wife and along with the war and capturing the various empires. But, seeing all this, the Emperumaan who is found on the Paambuanai (Perumal found on the Aadhiseshan using him as his bed) wanted to make kulasekarar to get out from the Maayai and wanted him to lead an spiritual life.

But the life of Kulasekarar went on as this and one fine day, he got irritated for his leading of life and felt sorry for the lives he had killed in the war. This made him to think about Sriman Narayanan and thought that he should lead his life by being useful to others and at the same time he should spread the Vishnu Bhakti in the midst of human life.

He was really worried that he should have not born in a rich family, but instead he might have born in an unwealthy family, so that he could not lead a luxurious life. He even thought that he might have born as a fish in any of the Punniya theerthams, so that he might have a close relationship with the Perumal.

This thought didn't stop, it extended assuming him (Kulasekarar) as the mother (Devaki) of Sri Kannan, he explained the childhood leelas of Sri Krishnar. He explained his leelas as :

"Thann Am Thamaraik Kannane! Kanna
Thavazhtu Ezhundhu Thalarndhu Oar Nadayaal
Mannil Sempodi Aadivandhu Enthan
Maarbil Mannidam Petrilen! Andho!
Vanna Chemsiru Kaiviral Anaithum
Vaari Vaaikkonda Adisilin Micchil
Unnaip Petrilen oh! Keduvinaiyen
Ennai Enseip Petradhu Em Moyae"!

In this, Kulasekarar thinks Sri Kannan as his child and explains him about his childhood leelas. He started to love the God and it extended so well.

Because of his great bhakti, he did lots of Dhaanams to Vishnu bhaktas. He praised the Perumal by praising and satisfying his bhaktas.

Kulasekarar had a great attention towards hearing the purana stories. He called up lots of old persons and heared lots of old stories and the thathuvam in it. He gave lots of prizes to the old person. Likewise, one day an old yogi was called to say a story in the puranas.

The old yogi told the story of Ramayana and the way of life led by Sri Ramar. On hearing the story of Sri Ramar, Kulasekarar as he was deeply attracted by the life of Sri Ramar, his eyes started to release water and he was totally surrounded towards Sri Ramar.

The next day, the old yogi explained about the war scene that happened in Ramayana. In that he explained, that Lakshmanan was asking for the permission to fight with the Arakkars (Demons) who had come against them. But, at that time Sri Ramar stopped him not to go to fight with them, but asks him to stay as the protection for Seetha amd came out from the hut. On seeing Sri Ramar, Soorpanaka roared at all of the Arakkars that Rama has come out and asks his entire troops to surround him. All the arakkars had lots of sharp weapons and surrounded Sri Ramar.

On hearing the story of Sri Ramar and he was deeply attracted by this scene, Kulasekarar thought that there is something harm is going to happen for Sri Ramar and quickly stood from that place and orders all of his army persons to get ready for the war.

But, all the war members, on seeing the action of Kulasekarar was amazed and surprised that why and with whom they are going to raise the war, since the choza and Pandiya kings who are treated as their enemy are being quiet at that time. But, they have to obey the orders of their king and prepared all the horses and Elephants for the war.

Kulasekarar made himself comfort for the war and came out of the palace and stood on the Chariot. But, on knowing the great bhakti towards the Emperumaan he had towards Sri Ramar, his ministers found that the war plan was because of the story the old yogi was telling and asked the yogi to tell the complete story to their king.

The yogi completed the story that their is not necessity for the war, since Sri Ramar, single handedly have defeated all the arakkar. On hearing this and the greatness of Sri Ramar, he was very much attracted to him and at the same time, he order all of him army members to go to their places and tie up the horses and elephants in their places. This explains about great attraction of Kulasekarar towards the Emperumaan.

But, this action of their king towards the Vaishnavism increased, all the ministers were angry on all Vishnu bhaktas and this anger turned towards them. Some of his ministers, stealed the ornaments of the Perumal.

The next day, Kulasekarar was surprised to see some of the ornaments being stolen. He wanted to know who had done that, knowing the situation, the ministers complained that the ornaments are stolen only by the Vishnu Bhaktas. But, kulasekarar denied that by saying it cant be done by any of Vishnu bhaktas and having a great faith of them, Kulasekarar asked some of ministers to bring a vessel in which lots of poisonous snakes are put.

His ministers also did the same thing as said by their king. They came along with a vessel in which lots of poisonous snakes are found. Kulasekarar said to all of his ministers in the midst of the palace, that he is going to insert his hand into the vessel. If the ornaments are stolen by the Vishnu Bhaktas as said by his ministers, the snakes will bite him, but if not, they will not bite him.

By telling this, he inserted his hand into the vessel, but since the ornaments are not stolen by the bhaktas the snakes didn't bit him. He took his hand without even a single bite. The entire minister was ashamed of their act towards the Vishnu bhaktas and they asked sorry to kulasekarar for what they have done. But, Kulasekarar asked then that he is not the right person to ask for, they should ask sorry to the Vishnu Bhaktas. This acts of Kulasekarar explains how dedicated he is towards Vaishnavism and to the Vishnu bhaktas.

This kind of great character of Kulasekarar made him to get the name as "Kulasekara Alwar" and he followed the Vaishnava bhakti to a vast extent. He had a great bhakti towards Sri Ramar who is also called as "Periya Perumal" and he wrote "Perumal Thirumozhi". He did a lot of Kainkaryams (devotion) towards Aranganathan and finally got the Paramapadham.