muajis school song.

Swamy devane loka pavane te namosta namostute
Deva devane hasta padagalindalu mana dindalu
navu madida papa vellava hoga ladisu begane.
kava rillavu nina bittare surya ne jagadisha ne
Nene tayevu nene tandeyu nene yamoda nadiyu
nivu palisa dirda lembavu bere palipa rillavay
aduvagalu navu bhojana maduvagalu sarvada
nodu ne daya dirdalemanu palisay bhaghavantane
sri mahatmane yema tapugal yela manisi palisay.
nene bandhuvu nene bhagyavu nene vidyayu budhiyu

Nityam Sri rama mantram nirupa madhikam
neti sowbhagya mantram patyam sri rama ratnam 
sada mala hrudaye sarvada arogya mantram.

my mom used to sing this song when we were young.
there may be mistakes please correct if you know the correct version.   also the arogya benediction is from which purana or stotra

Shool song

school song.
Scence of our childhood scence of our youth
the school we love and cherish dear
preparing us for life's rough way
St Ann's for ever we will cheer.
God bless our dear old school
Our mother's sister teachers all 
our playmates too and all our friends
who write their names immortal
St Ann's our Alma mater dear
God bless u is our daily prayer. 

Knowledge is power we do admit
but that alone is not worth while
for morals good and virtues rare
St Ann's for ever we will cheer
God Bless our dear old school

Our mother's sister's teachers all
Our playmates too and all our friends
who write their names immortal
St Ann's our Alma mater dear
God bless you is our daily prayer.




Sishya school song.

Hail Alma Mater dear, to us be ever near
Help us thy motto bear all through the year
To strive to aspire, endeavour to excel
and achieve the goal we desire.


Chorus: Sishya, sishys we are strong and faithful
We'll strive to serve and try the right to do
Sishya, sishya we are loyal and greatful
We'll do our best to truly honour the blue.

sishya is the home of our learning
That will be with us our whole life through
Caring and sharing our flag proudly waving
We'll march together under the banner blue.

prayers

Instill in us O Lord, the true meaning of Friendship
Never let us forget that we are all Thy children
Not withstanding the difference in our culture or creed
Endow us with a desire to serve our fellowmen
Remembering that we too often need help
Whenever or wherever the need for service arises
Help us to be ready to serve
Endeavoring to make our badge of inner wheel worthwhile
Ensuring that we have not lived in vain.

Thotu Kadai Orathile - RC Adayar - Charter Night

Nadadoor amaal

SRI NADADUR AMMAL

ALSO KNOWN AS SRI VATSYA VARADA OR VARADA GURU OR VARADA DESIKAR

1165 -1275CE

Born in the year Parthiva in the month of Chitrai with chitrai as his birth star year corresponding to 1165 AD or kali yuga 4977. In the Srivatsa gotra at Kanchipuram

Fathers name  Devarajan

Mothers name  Lakshmiammal

Grand Father Nadadur Alawan

Vandeham varadAryam tam vatsAbhij~n AnabhUshaNam

bhAshyAmrta pradAnAt yaH sanjivayati mAmapi

Sri Nadadur ammal (1165-1275 AD) is one of the greatest acharyas in the sampradaya of Sri Ramanuja. He is an acharya held in high respect by both the Vadagalai and Tengalai followers of Sri Ramanuja. Sri Nadadur ammal was the grandson of Sri Nadadoor alawan who was the son of sri Ramanuja’s younger sister Smt. Kamala. Sri Nadadoor Alawan was a great logician and was also hailed as the beloved nephew of Sri Ramanuja. Sri Ramanuja gave his Sri Bhashya Simhasanam to sri Nadadoor alawan on the eve of his departure to the heavenly abode in the year1137 AD. He also gave him the responsibility of spreading his Sri bhashyam.

Sri Nadadur ammal originaly named by his parents as Varada was born at Nadadur, a  village near kanchi. He kept up the tradition of discourses on Sri Bhashyam in the temple of Lord Varada at kanchipuram and attracted many scholarly students.

Tradition has it that Sri nadadur ammal obtained the name “AmmaL” because Lord Varada himself called him mother (ammal) moved by his motherly act when Sri nadadur ammal offered milk to him at a palatable temperature in the same manner a mother would to her child.

Nadadur ammal is the Acharya of both Sudarsana Bhattar ( the great grand son of Koorath Alawan ) and the author of Sruta Prakasika and Atreya Ramanuja also known as Sri Appullar (the maternal uncle of Swamy Desikan)

The Sanskrit word Nadam meaning lotus flower, special for Sri Vaishnavas as the gods are depicted as standing on the lotus flower etc., brings to mind the lotus feet of the lord.  The devotees who do not want any thing except the enjoyment of the lotus feet of the lord. Such folks are called Nadadar and the place of their residence came to be known as Nadadoor.  This village was founded by Mahadaya thesa who was married to Sri Ramanuja’s younger sister Smt. Kamalamba. Mahadayathesa (also mentioned as Maha karuniaka’s ) son Varada Vishnu alias Sri Sudarshanar was popularly known as Nadadoor alawan.  

Like Koorath alawan, Sri Nadadoor alawan was close to his teacher, Sri Ramanuja charya. He was one of the few Disciples chosen by Sri Ramanuja  and blessed with the task of scribing the Sri Bhashyam the commentary to understand the tenents of Brahma Sutra as and when it was discussed and dictated by Sri Ramanuja Charya.

Sri Nadadoor Alawan being conferred the Sri Bhashyam Peetha by Sri Ramanuja.

Sri Ramanuja charya gave his Sri Bhashya simhasana to Nadadoor alawan the choice being made by Lord Vardarajan himself. After Sri Ramanujar in 1137 Sri Nadadoor alawan installed the archa form of his preceptor at Sri Kanchipuram Sri Varadaraja Temple and continued to do service to Sri Vaishnavas. His son  Devaraja Maha desikan ardently followed his footsteps in the propogation of Sri vaishnavism.

The Family to which Nadadur ammal belonged is a great one and there are quiet a number of instances in the life of Sri Nadadur ammal which are very interesting.

The family line.

Sri Nathamuni  had two nephews namely Melagatha alawan or Varada charya and Keelagath alawan or Krishnamachary. These two were very good in dramatically arguing the points of the discourses during the classes. So much so that people gathered to watch them with apprehension. It is told that they were compared to two musical instruments or way of discussion called Kahalavadyam and Dakshina vratham. The raptures they went to was a discussion in scholarly get to gether in those times. At the same time it was mentioned that it is with Gambira that they put their points forward respecting each other. The positive and competitive spirit with which each of them put their points forward made a mark in the minds of the audiences.

Both Varadacharya and Krishnamacharya were very good yoga exponents both wrote books  on yoga and its secrets. Sidharo yogarthy written by Varadacharya and sridhara kalpa taru written by Krishnamachary were books being followed ardently.

Sri varadachary’s son Gyanavaraha charya grew up in the yoga atmosphere and was responsible in writing the Nirmala dasa yoga shastra. He was a great teacher, His son Kurukesa or Kurungai kavalappan was a great yoga exponent too and he attained fame and siddha by reconciling the great yoga shastra handed down to him  through Nathamuni and that of the great yoga guru Paatanjali. This being a great  achievement. It is said that Alavandar once approached Kuresa and desired to learn Yoga shastra at a leasurely time. Kuresa informed him that he was likely to die during the Pushya star in the month of tai and that if Alavandar could manage to come before that he would impart the secret knowledge of yoga to him. Sri Alavandar could not make it and as foretold Kuresa passed away taking with him the secret of yoga and its shastra and the followers of Sri Alavandar were the misfortunate ones to have lost the great science of Yoga.

Sri Kuresa had a son namely Maha daya thesa who married the younger sister of Sri Ramanuja charya and daughter of Sri Kesava somayaji.

Sri Maha daya thesa was responsible for starting the agraharam of Nadadoor. Nadam being the lotus or tamarai and the followers of the sampradaya of praying and following the tradition of praying for the grace of the LORDS FEET were called Nadadar.

As  mentioned earlier Mahadaya thes’s son Varada Vishnu or Nadadoor alawan was a great help to Uncle Ramanuja charya when he wrote his Sri Bhashyam.

Nadadoor alawan’s son Deva suri or Devaraja Charya  held the title Kathaka Kesari for his exponents of Sri bhashya His wife was Lakshmi Ammal, they had no children for a long time. It is said in the scriptures that by the grace of the Divine Mother who intervened and approached the Lord to bless the couple with a child.

They were blessed with a son. They belonged to Srivatsa Gotra and they named their Son and Our Author Varada, Sri Vatsya Varada or Varada guru. He was a bright lad and was a  jewel in the eyes of all members of the family.

Sri Varadaguru later came to be known as Nadathur Ammal,  Varadaguru was well-trained by his erudite father in all faculties, and the father decided to teach Sri Bhashyam ( Ramanuja's magnum-opus on the theo-philosophy of Vedanta ) to his son.

On an auspicious day Devaraja Mahadesikan commenced the teaching with the invocation of the song which began with the words ‘Akhila Bhuvana’. The young Varadaguru stopped his father with a question, ‘Why should Emperumaanar choose the word ‘Akhila’ instead of words like ‘sakala ‘nikhila’, when all of them denote the same meaning? The happy and surprised father, however, answered his son that Udayavar’s choice of word was to begin his magnum opus with the first alphabet representing Lord Narayana. Devaraja, at the same time knew well that he being old did not have enough strength to appease the intellectual hunger of his boy. So he decided to send him to Engal Azhvan of Thiruvellarai.Engal Azhvan, called so by Ramanuja himself, had helped Nadadoor Azhvan in scribing the work as Koorathazhvan had become blind.Engal Azhvan had a good training under Thirukkurukaippiran Pillan and had retired to Thiruvellarai, to spend his life in solitude.

An interesting episode between the master and disciple is illuminating. At Thiruvellarai, Varadaguru found out Engal Azhvan’s residence and tapped at the door. The teacher asked “Who is that?” The student replied, “I am Varadan, Kanchi Nadathur Devaraja Mahadesikan’s son.” The teacher replied,” Whoever it is come after “I” die. The perplexed Varadan returned home and asked his father. The father explained that the word “I” denotes ego or ahamkara and the teacher had only asked him to shed off his ego and then approach him. Moreover according to Srivaishnava tradition, there is no “I” or “me”, there is only the beautiful word ‘adiyen’. Varadan realized his mistake and prostrated before Engal Azhvan who adopted him not only as disciple but also as his beloved son. Both of them traveled together, worshipped the arca forms in the temples and finally reached a small hamlet Kollagonda, near Srivilliputtur.Engal Azhvan wrote a commentary to ‘Vishnu Puranam’ and in course of time reached his heavenly abode. As an obedient son, Varadaguru  performed all funeral rites and at Thiruvellarai installed the arca form of his Acharya. It can be seen in this image form, Varadaguru is seated at the feet of his master. He has also shown his deep Acharya Bhakti in the dhyana sloka of his work Tattva sara. Varadaguru gave the responsibility of looking after the arca forms at Thiruvellarai to Engal Azhvan’s daughter’s family. Later they came to be known as ‘Ammalacharyas’. Having done his duty to his guru, Varadaguru  returned to Kanchipuram.

At Kanchi, Varadaguru began his Sri Bhashya teaching near ‘Kachi vayththan Mantapam’ the eastern side of the temple sanctum sanctorum. He chose this spot because this was the place where the Lord Himself sowed the seeds of Sri Bhashya, as answers to the six questions postulated by Sri Ramanuja by Thirukachchi Nambigal.The answers are:

1.   I, Consort of sri is Brahman

2.   Jivas are different from each other, they are different from Me. Hence my philosophy is ‘Bheda’ or differentiation.

3.   Surrender or Saranagati is the best and simple means to reach Me.

4.   Those who surrender to Me need not necessarily think about Me in the last moments.

5.   Liberation or Moksha is only possible after shedding the mortal body.

6.   Sri Periya Nambigal must be the Guru to Ramanuja.

Varadaguru made several pilgrimages and won in a debate with Sivasular, a Saivite at Sethu, Ananda Madhavacharyar at the court of the Chola king and the fanatic Kumbisutan before the king of Kasi. The Kasi king honored him by placing him on the Sarada Peeth. Varadaguru composed ‘Hetirajastavam’ and saved a possessed Brahmin. After his pilgrimage, he returned to Kanchi and continued his Sri Bhashya Upanyasa. His sweet rendering and excellent discourse attracted many disciples like Appullar alias Atreya Ramanuja,Vadakku Thiruveethipillai, and Sudarsanasuri, the great grandson of Koorathazhvan.

Nadathur Ammal and Thirumala

At one time, NadAthUr ammAl went on a pilgrimage to Thirumalai. He was near ThirucchAnUr and the hot rays of the noon sun was bearing down on him. AmmAL rested on the pial of a house and was hungry . At that time, a Sri VaishNavar appeared and presented dhadhyannam in a golden vessel and mentioned that it was SrinivAsa's Niyamanam. Once AmmAL and his sishyAls partook the prasAdham, the Sri VaishNavar and the golden vessel disappeared . Sri Nadathur ammaaL recognized it was the Lord of the seven hills that gave him and his sishyALs His PrasAdham .Meanwhile, the sannadhi (sanctum) servants noticed the missing golden vessel and were wondering as to what had happened. The Lord explained to them that He personally took it to serve AmmAL and showed them where the vessel was. The Lord also commanded His sannadhi parichArakAs to bring AmmAL with all honors (maryAdhais) fromThirucchAnUr to His presence. NadaathUr ammAl arrived in front of the Lord and performed MangaLAsAsanam (verse chanting) to his heart's content and returned thereafter to his native Kaanchi . Such is the relationship of Lord SrinivAsan to His AchAryALs.

Works of Nadathur Ammal

The following nineteen works have been written by Nadadur ammal

1.   Tattvasaram

2.   Prapanna Parijatam

3.   Prameyamalai

4.   Annika Choodaman

5.   Aradhana kramam

6.   Prameya Saram

7.   Mangalasasanam

8.   Jnana saram

9.   Jayanti Nirupanam

10.    Hetiraja Stavam

11.    Rahasya Sangraham

12.    Chaturlakshana Sangraham

13.    Paratattva Nirnayam

14.    Dramidopanishad Sangraham

15.    Sri Bhashya Sangraham

16.    Prataranusadeya Slokas

17.    Paramartha Slokadvayam

18.    Paratvadi Panchakam

19.    Yatilinga Samartanam

His works have been transalated into many languages both Indian and Foreign.

Based on Thiruvaimozhi describe a. how swamy Nammalwar performs surrender to the lord. b. the greatness of the lord's devotees.

How Alwar describes the greatness of bhagvathas and their style of sharanagathy.

Among the Alwars the stalwarts in propagating Vaishnava tradition starting from Sri Poigai Alwar onwards to Sri Thirumangai Alwar, Sri Nammalwar takes the pride of place. He is also known as Satakopan, Vakulaa Bharana. Vakula Bhooshana, Parankusa, Kaari Sooran, Maran and Prapanna Janakootastha.
He has four works in the 4000 prabhandham. viz: 1. Thiruvirutham 2. Thiruvaasiriyam 3. Periya Thiruvantadi 4. Thiruvaimozhi also called Sahasrageethi, Bhagvad Vishayam and Dheerga sharanagathi. They contain the essence of The Vedas.
There are several Vyaakyaanam in maniparvala ( a mix of Sanskrit and Tamil) for the Thiruvaimozhi gracefully bequeathed to us by Sri Nammalwar. all these are collectively known as Bhagwad Vishayam.
The Thiruvaimozhi comprises 1102 verses. these are grouped in ten parts called satakams refered to as mudal patthu Irandam patthu etc. Each patthu has ten decads or padikams designated as mudal patthu mudal thiruvaimozhi, Irandam patthu etc. Each Padikam contains ten verses. 10 Satakams each containing 11 verses (thus 100 padikams) The pannirunama ppaattu i.e. the seventh thiruvaimozhi in the Irandam patthu has 13 verses this is known as Kesavan Tamar thus accounting for 1102 verses (100 *11 plus 2)The inexplicable wonder of the advent of Nammalwar and the faithfull Madurakavi association with him are eternal reminders of an unseen element shaping great lives and works. Yet from the human angle the Thiruvaimozhi stands out as the life story of a forsaken child, abandoned by parents in the hole of a tamarind tree, growing up alone and unattended, weeping to be heard and loved, not for charity or pity but for the exhalted principle.
The poem an andadi unfolds the drama of love but couched in those terms is an allegory on the ascent of the soul.
Nammalwar was the last of the 12 alwars and he is considered in the prabandha as the greatest for his biographical monographs and for his stupendous production The Thiruvaimozhi.  His life and achievements summed up of all those alwars.it is believed that it was foretold by saints long before his birth that visvaksena the commander of Maha Vishnu retenue would be born in this world to establish the truth that "GOD is omnipresent" Sarvam Vishnu Mayam. the divine principle that God is omnipresent would naturally lead to the eqanimity of man irrespective of cast creed or class. He was an embodiment of love and sympathy. He desired the uplift of all classes and all caste of people . He advocated that all people without any distinction of cast creed sex or language should read the scriptures and should meditate upon god.
For Nammalwar the several layers of unified consciousness namely Prakriti, Mahat, Ahankara and Manas enveloping the Atma takes on roles and becomes the dramatist personae. Manas the heart of every man is a maiden in love - the Nayika, Ahankara the rational self or the intelect becomes the Nayika's chaperoning mother, The Gunas of Mahat Sattva Rajas and Tamas appear in the role of Acharya and Sakhis and the Bairagis. even the unretorting pets the garden bees and the clouds in the sky play their parts as prakriti. the atma is the sutradhara and the Lord the supreme over soul the Nayaka.
Nammalwar loves and embraces the whole universe and all humanity. starting from the first Padikam where Nammalwar begins with how Lord Narayana alone is worthy of worship and describing the Lord as the most ideal object of enjoyment, his auspicious form and how his grace can be obtained by surrendering at his lotus feet. to quote a few passages on the gradual guiding rather he seems to cronicle his state of sharanagathy expressing very vividly the experiences he is undergoing. this gives us a photoslide of what we can expect if we follow the same path.
In one verse he says the Lord has cut off my wicked karmas and has made my loving heart his cool abode. He goes on to say that the Lord the master of the world has many good resorts to reside yet he has chosen to reside in my heart. then he says I worshiped and called for many days feverently and prayed that i be bound to his feet. and the beautiful lord noticed me, He stole into my heart and made it his. He says the Lord resides in me dispelling darkness, more than this what grace can there be. the radiant Lord who is praised by all the world came and stood in my heart. Does anything else matter now. A lifetime spent in worshipping the feet of Krishna is good. alas there can be nothing greater than singing his praise.
The Lord first appears to the alwar in his cosmic and cosmogenic manifestations (Para and Vyuha) then in the various avtaras of Vishnu and finally in the archa forms adorning the scores of temples in the land and as antaryami the indwelling spirit.
Veiled reerences to the situation highlight the transient moods of each decad, the hills(Kurinci) for love, the fertile plains (Marudal) for lovers quarrels and the sea (Neidal) for seperation. adbutha rasa dominates during the first part leading to singara rasa in the next, the dramatic dissolution of all but the nominative self towards the end leads to shantha rasa the ocean of silence into which all the other rasas flow and merge themselves. There are also allusions to the lord swallowing the universe and appearing as a reclining form in the milky ocean then lifting the earth as a boar etc.are all obvious symbolisms of the ancient people understanding the cosmology which scientist are proving in great detail. The alwar even refers to the earths roundness and the geographical distribution of the globe.
The poem seems to have been lost for a while and was rediscovered by Natahamuni in the 9th century, recognising the intensity of the spiritual appeal music and dance forms were propounded to popularise the works. The story of how the lost works were traced and the collection of the 4000 is as magical and aspiring in itself.
Once Nathamuni heard some people reciting the decad starting "Aaraavamude" at Kumbakonam, captivated by these pasurams he wanted to know more about them, the ten he had herd ended with the this ten of the thousand "Aayirathuil ippaththu". when he enquired from the people who sang the ten verses they were not able to guide him. But as the ten verses mentioned the name and the place of the alwar (Kurungoor Satakopan) Nathamuni proceeded to Thiru kurungoor and asked the people there about Nammalwar's i.e. Satagopans 1000 verses. suprisingly the people of Thirukurungoor did not know of the 1000 verses that Nathamuni wanted but told him about the 11 verses of Madurakavi alwar who was the disciple of Nammalwar (Kanniun Siruthambu) {I too hapened to discover the 4000 in a similar manner. for me the verse was Neeratam. Appam kalanda Cithundi, first heard from kumar vadyar who used to come home on fridays for thirumanjanam and i had made appam that perticular friday. so he was telling the verse loudly. we were getting late for school as it was my turn to drop the children to school in the car pool. so i rushed off and came back called him and enquired from parthasarathy (Kumar) vadyar he said it was from koil thiruvaimolzhi and told me it was available in lifco. and that i should buy vadagalai version. i went the same day and got the tamil book i could read slowly the heading as i had learnt the alphabets to write a letter to mamiyar i wrote only two letters to her. i got rangarajan mami to translate the verses to english and we all four learnt it then we went on to learn poochootal. etc. then we got the hindi version of the books 8 volumes from Shantiniketan.(14 Books have been published till date under Halwasiya Shodh Granth Mala. Mostly notable works of Shree Vaishnav Sampraday espcially the 8 volumes of Divya Prabandh in Hindi) (this is also mentioned by shatiniketan a erudite scholar who worked at the Punjab University was assigned the task of transalating the Divya prabandam to hindi. He stayed in shantiniketan for 2 years to do so. I got the first set of divyaprabandam in hindi. My joy knew no bounds when I received it. I gave the postman a big tip for having delivered the 8 volumes. I was under the impression it would cost a few thousands I was shocked that it was only a few hundreds. At last I could read it in a language I knew fluently.  The scholar was Shri.  A  Srinivasan.  I was in constant contact with his grand son till I got the books. discovering them is another interesting story which i have repeted to you all upteen number of times. oh these few lines are only for my family} They requested him to go to thiruppuliaazhvar, the place where Nammazhwar lived and recite these 11 pasurams 12000 times. Nathamuni did as advised and pleased with his penance Nammaazvar granted him not only the 1000 pasurams but all the 4000 pasurams of all the 12 alwars.
Sharanagathy pasurams are one addressed to Sri Oppiliappan (Yennappan Yenakkilyuhular) and to Sri Venkatanathan (Ahalaahillen Irayum) One cannot write enough rather what you write about these verses is not enough to describe these great pasurams of Nammazwar.  Nathamuni was initiated by Nammazwar himself into this pasuram. his grand son Alavandaar captured the essence of this pasuram in his Stotra Ratnam slokas. His great grand disciple Sri Ramanujar enshrined the spirit of this pasuram in his Saranagathy Gadyam. Swamy Vedanta Desikar and other acharyas elaborated on this pasuram to offer their tributes to our sri vaishnava sampradayam in an endearing and enduring manner.
In the first decad of thiruvaimozhi the alwar points out that Sriman Narayana is upayam, the second decad focusses on the athibhogyam of the lord, the third decad shows that the lord has divya mangala vigraham the fourth decad asserts that the Lord is the most superior means for the Moksham.
In the sixth the alwar performs sharanagathy  with the pasuram:
Ahalahillen iRayum yen ............adikeezhamarnthu puhunthEnE!
This pasuram is the 10th in the decad. through the preceding 9 pasuramsNammalzwar completed the five angas of sharanagathy and in this 10 he performed the actual Sharanagathy at the lotus feet of sarva loka Sharanayan at Thirumala.
In the fifth decad he cried (koovikkollum kaalam innam KuruhAthi) will not that time come to call me to your sacred feet, will it not come soon etc. He had a great longing for reaching the cool shade of the Lords lotus feet to escape from the scorching heat of the samsara. He had no patience for karma prapthi. he introduced himself as "therithal ninaithal yennalahat thirumalukku uriya thondar thondar thondan satakopan" that he is the servant of the servant of the servant os Sriyapathy whose glories are beyond the comprehension through either acquired knowledge, mantra, japam, or dhyaanam. he was in a great haste  or urgency with acute longing to rest at the lords cool feet. He recognised that it was not enough, just to have the longing, he had to perform an anusthanam to realize the fruit of that longing. He chose the upayam of Prapatti to the archa murthy is better upayam than prapatti to other forms such as param, vyuha, vaibhavan and antaryami. he thus performed prapatti to the archamurthy of Venkatagiri natha.
Starting from "Ulahamunda peruvaya to ahalahillen"
1. Ulagamunda peruvaayaa...................koodumaaru kooraayae!
Oh Lord standing at Thiruvaengadam with thy glowing vermilion mark on thy cosmic face, swollowing the entire universe with thy mammoth mouth during the great deluge and having supreme resplendent form. kindly let me know the method to be followed for this vassal of yours to attain thy holy feet and render service unto you as many generations in the past did.
2. kooraai neeraai nilanaagi..............arulaayae!
Oh Lord of Lords wielding on your right hand the hissing radiant sudarshana discuss which can annihilate burn and raze to the ground the hordes of cruel demons. You are standing in Thiruvengadam where fiery red lotuses blossom in its marshy ponds. To you i pray please shower thy endless mercy in showing the path for this vassal of yours to attain thy feet.
3. Vanamarul kolani...............aavaa vennaayae!
Oh cloud hued nectarine lordwith wonderful traits, oh lord of celestials beaming in thiruvengadam filled with cascades bringing in rubies gold and pearls, oh lord please take pity on me enter my heart and draw me to your feet.
4. Aavaaennaadhu........punaraayae!
Oh consort of Sri Mahalakshmi you are worshiped by sages and celestials. You are the great archer whose bow showers fiery arrows on the deamons who are a menace to humanity. Please teach this sinner how to attain your lotus feet.
5. Punaraanivra maramaazh..........adiyaen ennaalae.
You are the great archer whose single arrow sped through seven sal trees standing in a cluster and you are the great primate who crawled between twomarutha trees removing the curse of the gandharvas and who is now residing in thiruvengadam where elephants gather to look like dense clouds. oh the wielder of great bow saranga when will i reach your feet.
6. Ennaalae ? naam...........adiyaenmaevervadhae!
Oh Lord enshrined in Thiruvengadam where groups of celestials wait and perform kainkaryam to thy lotus feet that measured the universe and meditate on you by thought word and deed. when shall this servant of yours attain thy feet.
7. Adiyaen maevi........nadaa dhaartraenae!
Oh Lord of ever free angels residing at thirumala. You are nectar enjoyable to me mentally, which i want to enjoy physically. You who have garuda as your insignia on your flag is the medicine for all ills and i cannot stay even for a moment without percieving your fruit like lips and lotus like feet. even though i have not performed any ritual to deserve this blessing of eternal perception of your lotus feet.
8. Nolaadhatraen........polae vaaraayae!
The Intelligent Shiva and the knowledgeable Brahma and Indra with their consorts worship you and eagerly serve you. Oh my master dwelling in Thiruvengadam even though i have not done any thing to deserve thy grace, i pine for thy appearance. Do appear before me, this dependent on you as you appeared to devaki and vasudeva in the form of blue hued Krishna.
9. Vandhaai polae......akaladrillaen iraiyuvrae.
To the non devotees who may not desire you, yet out of mercy you show your grace, and of course to the devotees who worship you show up and bestow thy grace when they are in despair and frustration. Oh Lord of Thiruvengadam where the lustre of the gems converts night into day, where you are abiding with eyes like red lotus, with mouth like ripe red fruit, and with four shoulders and bewitching form you are my very life and dear to me, thy humble servant of yours cannot be away even for a moment.
10. Agalagillaen iraiyumenru. alarmel manga urai maarbhaa
Nigaril pukazhaai ulagam moondrudayaai ennai aalvaanae
Nigaril amarar munikkangal virumbium thiruvengadathanae
pugalonrillaa adiyaen unnadikkeel amandhu pugundhaenae.
Oh lord on your broad chest inhers the divine mother born out of lotus enjoying the endless oneness with yousamslaesha. unable to tolerate a moment of seperation from you. You are the lord of incomparable glory, protector of the three worlds and sought by even sages and celestials with extra ordinary power. You are the lord of Thiruvengadam and i take refuge at your feet as your serviator and i have no other support to hold on.
11. Adikkeezhamarndhu pukundhu adiyeer..........periyavaanul nilaaurvarae.
those who recite or listen to the chanting of these ten stanzas about the lotus feet of the lord of thiruvenkadam forming part of the thousand sung by shri satakopan of kurugoor will attain the eternal transcendental abode and remain there cutting out all worldly ties. nammalwar is like a thousand rayed aadithyan through his thiruvaimozhi padal.