narasimmah (nammalwar one paasuram)

ஆடி ஆடி அகம் கரைந்து
இசைபாடிப் பாடிக் கண்ணீர் மல்கி
நாடி நாடி நரசிங்கா எனும்
வாடி வாடும் என் வாணுதலே!
-- Nammalwar

4000 divya prabhandam --- In Tamil
http://4000prabantham.blogspot.com/
http://srivaishnavam.com/

Thiruvenkatamalai - thirupathi photos

SRI kamalakanni amman

http://kamalakanniamman.blogspot.com
KALAVAI

Alwar paasurams (find history)

These once thought of being lost were collected and organized in the form of an anthology by Nathamuni.
Nathamuni was born in Veera Naarayanapuram (Veeranam) or present day Kaattu Mannaar Koil. There is a lot of gap in time between Thirumangai Alvar(the last alvar) and Nathamuni. In this dark period, nobody knew what happened to the 4000 verses.
Legend has it that once Nathamuni heard some people reciting the decad of 'Aaraavamude' of Nammaazhvaar at Kumbakonam. Captivated by these paasurams,he wanted to know more about them. One of the verses also mentioned 'aayiraththul ippaththu' (Tamil: these 10 out of the 1000). When Nathamuni enquired about the remaining 990, the people who sang the 10 did not know anything about the other verses. But as the song mentioned the name and place of the alvar (kurugoor satakopan), Nathamuni proceeded to Thirukurugoor and asked the people there about Swami Nammazhwar's 1000 verses.[2]
The people did not know the 1000 that Nathamuni wanted, but they told him about 11 pasurams of Madhurakavi Alvar, who was the disciple of Nammaazhvaar (Kanninun Siruthaambu. They asked him to go to Thiruppuliaazhwar, the place were Nammaazhvaar lived, and recite these 11 pasurams for 12000 times. Nathamuni did as advised, and pleased with his penance, Nammaazhvaar granted him not only his 1000 pasurams, but the entire 4000 parsurams of all the alvars.[3]
details of the 4000 pasurams.[4]

Periazhvar thirumozhi473 no - Periyalvar

Thirupaavai30no - Sri Aandaal
Nachiar tirumozhi143no - Sri Aandaal

Perumal Thirumozhi105no - Kulasekara alvar

Thiruchchanda viruththam120no - Thirumalisai alvar

Thirumalai45no - Thondaradippodi alvar Thiruppalliyezhuchchi10no - Thondaradippodi alvar

Amalanadhi piran10no - Thiruppaan alvar

Kanni nun siruththambu11no - Madhurakavi Alvar

Peria thirumozhi1084no - Thirumangai alvar Kurun thandagam20no - Thirumangai alvar
Nedum thandagam30no - Thirumangai alvar
Thiruvezhukkurrirukkai1no - Thirumangai alvar
Siriya thirumadal40no - Thirumangai alvar
Peria thiru madal78no - Thirumangai alvar

Mudhal thiruvandhadhi100no - Poigai alvar

Irandam thiruvandhadhi100no - Bhoothathalvar

Moonram thiruvandhadhi100no - Peyalvar

Naanmugan thiruvandhadhi96no - Thirumalisai alvar

Thiruviruththam100no - Nammalvar
Thiruvasiriyam7no - Nammalvar
Peria thiruvandhadhi87no - Nammalvar
Thiruvay mozhi1102no - Nammalvar

Ramanusa noorandhadhi108no - Thiruvarangathamudhanar

Total number of pasurams4000

Tirumalai Nambi (great)

Periya Tirumalai Nambi:
Periya Tirumalai Nambi was born in the year 974 A.D (Tamil year Bhava), in the Tamil month of Chitirai under the asterism of Swathi. He spent most of the years of his life at Tirumala offering water from Papavinasa Theertham to Tiruvenkatamudayan. Pious tradition records that once he was also addressed as ‘Appa’ (thaatha) (Father!) by the LORD of seven hills (who is the parent, preceptor and friend of all beings).
He wrote:- Thaniyan(eulogy) for ‘Amalanaadippiran’
He was the maternal uncle of Sri RAmAnujA
Periya Tirumalai Nambi arrived to Sriperumpudur on hearing the birth news of Sri RAmAnujA. On seeing that the child was marked for eternal service to Sriman Narayana ,, he named the baby boy ‘ElaiAzhwan’ (Laskhmanan).
As requested by Sri RAmAnujA, he brought back Govindhan (another nephew of Periya Nambi) to the folds of SriVaishnavism from Saivam.
He made his son ‘Pillai Tirumalai Nambi’, ‘Pillan’, his nephew KidambiAachan and two daughters seek spiritual guidance from Sri RAmAnujA who accepted them as his disciples.
During Sri RAmAnujA’s first visit to Tirumala, Periya Tirumalai Nambi himself came down the hills, despite his old age, to welcome him. When Sri RAmAnujA asked him why he came all along as he could have asked some younger disciples to welcome? Periya Tirumalai Nambi is supposed to have replied, “I could not find anyone in Tirumala who was younger than myself”
He bade his disciple Govindhan become a disciple of Sri RAmAnujA and when he came back restless, Periya Tirumalai Nambi asked him to go back to Sri RAmAnujA saying, “A cow sold cannot be bred again”.

Tirupathi (1000 years back)

Millions of devotees throng the Tirumala Hills practically round the clock throughout the year. As the rush of pilgrims increases day by day , Tirumala Tirupathi Devasthanams is hard put to finding ways and means of accommodating them and arranging darshan without long wait. As they move towards the sanctum sanctorum of Lord Venkateswara , how many will remember that there was a time , just a thousand years back, when the Hills were deserted with not much of human habitation in sight ? Ask any Srivaishnavite to name the man of the millenium . Pat will come the reply , Saint Ramanuja.
Ramanuja ( 1017-1137 A.D.) had visited the Hills thrice. His maternal uncle , Peria Thirumalai Nambi gave him discourses on the Ramayana for several months at the Hills. The temple and the surroundings were in bad shape and worship was not organized regularly. Ramanuja was inspired by the Holy Hymns of the Alwars singing the glory of the Lord of the Seven Hills. He called an assembly of the Acharyas , 74 in number and posed them the question whether any one of them will take up the task of serving the Lord on the Hills on a day to day basis. Everyone was hesitating , fearing the hard life up the Hills what with tigers , malaria and the forests. There was Anantharya , a strong and silent devotee in the gathering. He rose to his feet and prayed , " Beloved Acharya ! Bestow the blessing of serving the Lord of the Seven Hills on this humble self. With your grace , I will be happy to undertake this service." Ramanuja was mightily pleased and embracing Anantharya, declared before the congregation , " Anantharya , You are truly the man ( Aanpillai)." Anatharya chose to settle down on the Hills in fulfillment of the command of the Guru and went on to lay the garden of flowers , dug up the lake and named it after Ramanuja. Anantharya was so much obsessed with zealous personal service to the Lord that on one occasion , he hit with a crowbar a young man who was trying to help his wife in laying the garden. Anantharya was chasing him when the young man disappeared into the temple. The priests found blood oozing from the chin of the Lord as Anantharya entered the sanctum sanctorum. He applied camphor on the chin and prayed for forgiveness. The crowbar can even today be seen at the entrance to the temple as a memento to the dedicated devotion of Anantharya. The camphor is distributed as prasad.{Sri padarenu}
Anantharya was actually born in Siruputtur near Mysore and drawn towards Ramanuja by his magnetic personality. During the second visit up the Hills , Saint Ramanuja went round the garden laid down by Ananthasuri and was delighted to find the garden thick with vakula , patala , punnaga , shenbaga and other flower bearing fragrant trees , the bunches of flowers hanging from the branches , entertaining the ears of pilgrims with strains of music poured forth by bees and all kinds of plumaged birds. Saint Ramanuja remembered , how on the first occasion , he had given the call to Ananthasuri at the time of discourse on Nammalwar's hymns referring to the Lord as residing in flower bedecked Venkata Hills ( Sindhupoo maghizhum Thiruvengadam). He called Anantharya and declared in the august presence of Peria Thirumalai Nambigal , " O Anantharya ! Having nursed Thee , I now reap the fruit."
Anantha Suri was some sort of a chronicler. His Venkatchala Ithihasamala represents to Tirupati what Koil Olugu is to Srirangam. The Holy triumvirate of Saint Ramanuja , Anantharya and Peria Thirumalai Nambigal at a conference at the third visit of Ramanuja set up the Pedda Jeeyangar Mutt to regulate the vaikansa agama form of worship. The Saint began his SriBashya with an invocation to the Lord as Brahmani Srinivasa. This was a free Sanskrit rendering of Nammalwar's famous hymn addressing the Lord as "Alarmelmangai Urai Marba."
Epigraphs TT 171 , 173 and 175 on the Tirumalai Hills show Ananthalwan's dedication to Saint Ramanuja. His word was gospel to him. Whatever was dear to Ramanuja was dearer to Ananthalwan. He prays to Ramanuja to bless him with the noble spirit to imbibe the teachings of Nammalwar. His devotion to Andal was so great that on one occasion he was seen diving deep down the Srivilliputtur temple tank to search for the remnants of holy turmeric if any used by Andal. He composed the Ramanuja Chautsloki showing how Srirangam , The Tirumalai Hills , Kanchi and Melkote were dear to Ramanuja. His Gotha Chatusloki is a work of great art , rich in lines whose depth of thought , warmth of feeling , glow of imagery and grace of phrases will ring for centuries in every land where the glory of Andal is cherished.
Bhattar , the successor to Saint Ramanuja at Srirangam, once sent a disciple to Ananthalwan to ascertain who a true Vaishnava was. Ananthalwan told the Brahmin from Srirangam , " A true Sri Vaishnavite is like a crane , like a cock , like salt. He will be like You." Bhattar later on explained the four different ideas of Ananthalwan. The Srivaishnava ignores ordinary mortals and awaits the arrival of a true Gnani so that he may surrender to that Mahatma through devotion to service. Not for him the different parts of the Vedas which are not always of universal appeal. Like the cock picking up the good grains from the chaff , the Vaishnava will swear by the Dravida Veda of Nammalwar. Just as the salt dissolves itself in food and becomes useful thereby , the Srivaishnava effaces himself in Bhagavath, Bhaagavatha and Acharya Kainkarya. Like the Brahmin from Srirangam , he is free of ego or arrogance , always humble and devoted to the Srivaishnava clan.
Ananthalwan's final sacred gift to the pilgrims visiting the Hills was the shrine for Ramanuja. The image was presented to Ananthalwan by Saint Ramanuja Himself on request and was consecrated after the Saint shuffled off his mortal coil. Consecration may be later in time but the image itself is more ancient than those in Sriperumbudur , Srirangam and Thirunarayanapuram.
Ananthalwan rebukes Nanjeeyar for taking to Sanyas. For him liberation is attained by service to the community. Indeed Ananthalwan advises his disciple Vaishnava Dasa to spend his wealth for the upliftment of the poor and the down trodden if he is to aspire for the grace of Lord Venkateswara.
Ananthalwan joined eternity with the Lord on the sacred Thiru Adi Pooram day. Even today , Lord Venkateswara visits the garden and bestows honours on the Magizha Tree.
The satari at the main sanctum sanctorum is known as Sadagopa in remembrance of Nammalwar. The one in the Ramanuja shrine is known as Ananthalwan.
The Vaishnava community always held religious beliefs as filling too vital a function in sustaining individual morality and morale and social order and control. Ananthalwan belonged to a different clime and a different age , but it was not blind faith but faith married to reason.

Tamil Meaning 1

திளைத்து : கலந்து : பொருந்தியவள்

துஞ்சி மடிக்கின் றாரே-இவர். துன்பமும்

தொல் – pazhamaiyaana

நெறி – ozhukkatirkaaga erpaduttapatta vithi or merkollum murai

துளங்கு · பளபளப்பாயிரு · சுடர்வீசு · ஒளிகாலு

தானவர் - அசுரர் : வித்தியாதரர்.

மொழிந்து -  கூறியது

துஞ்சு = துயில் = தூங்கு = உறங்கு = தெழி

துளங்கி – நடுக்கம்

முனிந்து – வெறுத்து

முனிந்த – வெகுண்டு

(பெயர்ச்சொல்) பா

1. பாட்டு
2. பா வகைகள். (ஆசிரியப்பா, வெண்பா, கலிப்பா, வஞ்சிப்பா, மருட்பாஐவகைப்பா - செய்யுள்களின் பொதுப்பெயர்)
3. கடிகார ஊசி
4. நெசவுத் தொழிலில் உள்ள நெசவுப்பா. நெட்டிழை, பாவு
5. நிழல்
6. பஞ்சுநூல்
7. பரப்பு
8. பிரபை
9. தூய்மை
10. குடித்தல் - drinking
11. காப்பு
12. தேர்த்தட்டு
13. காப்பு
14. பரவுதல்
15. கைமரம்
16. பூனைக்காலி
17. பாம்பு
18. கிழங்குப் பா
19. அழகு

பொருள்

1)நா = நாக்கு = நாவு
2)நான்கு, வார்த்தை,

பன்மலர் - பல மலர் களைப்

நலி -நளி · தளர்ச்சி

கலி

வார்த்தை : தமிழ் தட்டச்சு

அகராதியில் இருந்து

பொருள்: , s. noise, clamour, ஒலி; 2. the sea, கடல்; 3. self-esteem, haughtiness; 4. sprightliness, animation, மனவெழுச்சி; 5. strength, force, வலிமை. , s. poverty, misery, misfortune, சிறுமை; 2. the god of misfortune சனி; 3. the 4th or Iron Age of the world, கலியுகம்; 4. deceit, fraud, வஞ்ச கம்; 5. the deity presiding over the Iron Age, 6. a kind of verse. , VI. v. i. sound, roar, ஒலி; 2. flourish, prosper, தழை; 3. rise எழு; 4. rejoice, மகிழ்; 5. be proud, கர்வி; 6. be dense or crowded, நெருங்கியிரு. v. t. cause to go, செலுத்து. , VI. v. i. trickle, flow gently, நழுவு; v. t. remove, நீக்கு. , s. noise, clamour, ஒலி; 2. the sea, கடல்; 3. self-esteem, haughtiness; 4. sprightliness, animation, மனவெழுச்சி; 5. strength, force, வலிமை. , s. poverty, misery, misfortune, சிறுமை; 2. the god of misfortune சனி; 3. the 4th or Iron Age of the world, கலியுகம்; 4. deceit, fraud, வஞ்ச கம்; 5. the deity presiding over the Iron Age, 6. a kind of verse. , VI. v. i. sound, roar, ஒலி; 2. flourish, prosper, தழை; 3. rise எழு; 4. rejoice, மகிழ்; 5. be proud, கர்வி; 6. be dense or crowded, நெருங்கியிரு. v. t. cause to go, செலுத்து. , VI. v. i. trickle, flow gently, நழுவு; v. t. remove, நீக்கு.
உச்சரிப்பு: kali kali kali kali kali kali kali kali
ஆங்கில விளக்கம்:

குரம்பை – உடல்

உடலுக்கு 9 வாசல் !
பரம்பரையாகச் சொல்லப்பட்டு வரும் கணக்கு இது . ஆனால் , இக்கணக்கு தவறு .
இரண்டு கண்கள் + இரண்டு காதுகள் + இரண்டு மூக்குத் துவாரங்கள் + வாய் + சிறுநீர்ப்பாதை + மலப்பாதை ஆக ஒன்பது வாசல் உடலுக்கு என்பர்

ஊன், இறைச்சி

ஏதம்  துன் பம்

எழுமின் போதுமின் என்க - புறப்படுங்கள் செல்லுங்கள் என்பது பொருள்

அரசனுக்குரிய வெண்கொற்ற குடையின்றி; தனி மனிதனாக

அங்கண் – அவ்விடம்

அவுணன் _ அசுரன்

ஆகம் - உடல் : மார்பு

உகிர், நகம்

போழ்ந்து – பிளந்து

பைங்கண் _ குளிர்ந்த கண் : பசிய உடம்பு : பசுமையாய் உள்ள இடம்

செங்கண் மா _ சிவந்த கண்ணுடைய

ஆளி - ஆள்பவன்; சிங்கம்

பேழ் _ பெருமை. பேழ்வாய் _ பெரிய வாய்

வாள்  - ஒளி, விளக்கம்

அலைத்த – aaravaram

எயிற்று: பல்,

கோளரி. - a lion, சிங்கம்

இடந்து  பெயர்த்து எடுத்து

மலைத்த ` என்பதற்கு, ` மேலே கொண்ட ` என்றும், ` முரித்த ` என்றும்\

துடிdrum

தெழிப்பு – இரைச்சல்

அறாத – நீங்காத

ஏய்ந்த – பொருந்திய

ஆகம்  - Udambu maarbhu

அம்மான் – kadavul, taaymaaman  sakotharanin tanthai ,

மா (பெ) = 1)பெரிய, 2)நிலம், 3)விலங்கு, 4) மாம்பழம்

அழலால் – neruppu

தேய்ந்த; நீடித்துழைத்துத் தேய்ந்து போன; களைத்த; பயனறற

அன்றி – அல்லாமல்

குன்று- சிறிய மலை

வேயின் - மூங்கில் போல. ஆர் – பொருந்திய

பைங்கண் _ குளிர்ந்த கண் : பசிய உடம்பு : பசுமையாய் உள்ள இடம்.
பைங்கிளி _ பச்சைக்கிளி : அழகிய இளம் பெண்.

எவ்வம் - துன்பம்; 2. fault, blemish, குற்றம்; 3. loneliness, தனிமை; 4. an incurable disease, தீராநோய்; 5. self-respect, மானம்; 6. dislike, aversion, வெறுப்பு. , s. distress, துன்பம்; 2. fault, blemish, குற்றம்; 3. loneliness, தனிமை; 4. an incurable disease, தீராநோய்; 5. self-respect, மானம்; 6. dislike, aversion, வெறுப்பு.

எழுந்து - எழுந்திருந்து; வெவ் அயில் - கொடிய வேலையும்; மழு - கோடாலியையும்; எழு - வளை தடியையும்; சூலம் – சூலத்தையும்

ஏதலன், ஏதிலன் - பகைவன்; அன்னியன் ஏதிலார் – பகைவர்

குற்று - பறித்து. 142. வகை - (பிரிதற்குரிய) வகையினை. ... வவ்வி - கவர்ந்து. சீரிது - நல்லது.)

மாதர்பிறை – அழகியபிறை
கண்ணி – நெற்றி/தலையில் சூடும் அணிகலன்
போதொடு நீர் – வழிபாட்டிற்குரிய நீர்
பிடி – பெண் யானை; களிறு – ஆண் யானை

கால் = காற்று

ªð£ù¢ø¤ùù¢ - Þøï¢î£ù¢;ªð£ù¢Á - ð°î¤.

மொண்டு _ முரண்டு

சூறைக்காற்று

நீள் (நீளம்) - நீண் (நீண்ட) )

வள் - கூர்மை. 14. பாளிதம் - பாற்சோறு. ஆரம் - சந்தனம். நரந்தம் - வாசனைப் பொருள். வீ - மலர். மான்மதம் – கஸ்தூரி

வாள் என்பது, உலோகத்தால் செய்யப்பட்டதும், கூரிய விளிம்பு கொண்டதும், நீளமானதுமான ஒரு ஆயுதம் ஆகும்

இலங்கு - பிரகாசி; ஒளிவிடு

கோபம், துஞ்சலும் இலர் = சோம்பி