verse 20 chapter 3.

Karmanaiva hi samsiddhim asthita janakadayah
loka sangraham evapi sampasyan kartum arhasi.

Great souls like Janaka attained the highest perfection by a proper discharge of all lawful duties. But even after attaining such a state he continued to carry on worldly duties, not for his own self but for the welfare and well being of the world at large. So too one has to constantly have the bigger picture of the society we live in we have to encourage every thing that is good and positive for the well being of the world at large and the betterment of the people /society. we have to work towards ram rajyam. each one of us have to do our assigned duty to the best of our ability sacrificing when required towards this goal we may not see the light in our lives but effort we must put in. perform we must. each has a role to play and play it well we must. the lord himself says so in the saame chapter verse 22. 
O Partha, there is nothing in all the three worlds, that Ihave not obtained or am desirous to obtain. Accordingly i have no obligatory duties to discharge; yet I work actively in the world for its own welfare.

Every time you read the verses 23 24 25 etc. new and newer meanings emerge its based on our maturity and understanding of the said same verse. a constant and vigilant progress is the call of the times.
Verse 25 goes....
The difference between the wise and the ignorant does not consist in renouncing actions or performing them, but in the ethod of discharging them. The ignorant are attached to their actions and their fruit, and there by involve themselves in bondage. The wise act with detachment and are therefore free from bonds of Karma.
The wise contribute to the welfare of the world in two ways 1. by proper performing of their duties they set an example for others to follow. 2. and as they perform satkarma pious deeds with pure minds their prayers are more acceptable to God and ensure his blessings.
A wise man should not unsettle or confuse the minds of the ignorant who are attached to action. on the contrary he should encourage them in the proper discharge of their duties by setting an example to them by his own life and conduct.

jarjari bhuthe.

Shareere Jarjari Bhuthe Vyadhihasthe Kalebhare
Oushadham janan Vi Thoyam Yajva Vaidhya Naarayano Harihi

A Life Sketch

Sri Aurobindo was born in Calcutta on 15 August, 1872. In 1879, at the age of seven, he was taken with his two elder brothers to England for education and lived there for fourteen years. Brought up at first in an English family at Manchester, he joined St. Paul's School in London in 1884 and in 1890 went from it with a senior classical scholarship to King's College, Cambridge, where he studied for two years. In 1890 he passed also the open competition for the Indian Civil Service, but at the end of two years of probation failed to present himself at the riding examination and was disqualified for the Service. At this time the Gaekwar of Baroda was in London. Sri Aurobindo saw him, obtained an appointment in the Baroda Service and left England for India, arriving there in February, 1893. Sri Aurobindo passed thirteen years, from 1893 to 1906, in the Baroda Service, first in the Revenue Department and in secretariate work for the Maharaja, afterwards as Professor of English and, finally, Vice-Principal in the Baroda College. These were years of self-culture, of literary activity -- for much of the poetry afterwards published from Pondicherry was written at this time -- and of preparation for his future work. In England he had received, according to his father's express instructions, an entirely occidental education without any contact with the culture of India and the East.  At Baroda he made up the deficiency, learned Sanskrit and several modern Indian languages, assimilated the spirit of Indian civilisation and its forms past and present. A great part of the last years of this period was spent on leave in silent political activity, for he was debarred from public action by his position at Baroda. The outbreak of the agitation against the partition of Bengal in 1905 gave him the opportunity to give up the Baroda Service and join openly in the political movement. He left Baroda in 1906 and went to Calcutta as Principal of the newly-founded Bengal National College. The political action of Sri Aurobindo covered eight years, from 1902 to 1910. During the first half of this period he worked behind the scenes, preparing with other co-workers the beginnings of the Swadeshi (Indian Sinn Fein) movement, till the agitation in Bengal furnished an opening for the public initiation of a more forward and direct political action than the moderate reformism which had till then been the creed of the Indian National Congress. In 1906 Sri Aurobindo came to Bengal with this purpose and joined the New Party, an advanced section small in numbers and not yet strong in influence, which had been recently formed in the Congress. The political theory of this party was a rather vague gospel of Non-cooperation; in action it had not yet gone farther than some ineffective clashes with the Moderate leaders at the annual Congress assembly behind the veil of secrecy of the "Subjects Committee". Sri Aurobindo persuaded its chiefs in Bengal to come forward publicly as an All-India party with a definite and challenging programme, putting forward Tilak, the popular Maratha leader at its head, and to attack the then dominant Moderate (Reformist or Liberal) oligarchy of veteran politicians and capture from them the Congress and the country. This was the origin of the historic struggle between the Moderates and the Nationalists (called by their opponents Extremists) which in two years changed altogether the face of Indian politics. The new-born Nationalist party put forward Swaraj (independence) as its goal as against the far-off Moderate hope of colonial self-government to be realised at a distant date of a century or two by a slow progress of reform; it proposed as its means of execution a programme which resembled in spirit, though not in its details, the policy of Sinn Fein developed some years later and carried to a successful issue in Ireland. The principle of this new policy was self-help; it aimed on one side at an effective organisation of the forces of the nation and on the other professed a complete non-cooperation with the Government. Boycott of British and foreign goods and the fostering of Swadeshi industries to replace them, boycott of British law courts, and the foundation of a system of Arbitration courts in their stead, boycott of Government universities and colleges and the creation of a network of National colleges and schools, the formation of societies of young men which would do the work of police and defence and, wherever necessary, a policy of passive resistance were among the immediate items of the programme. Sri Aurobindo hoped to capture the Congress and make it the directing centre of an organised national action, an informal State within the State, which would carry on the struggle for freedom till it was won. He persuaded the party to take up and finance as its recognised organ the newly-founded daily paper, Bande Mataram, of which he was at the time acting editor. The Bande Mataram, whose policy from the beginning of 1907 till its abrupt winding up in 1908 when Sri Aurobindo was in prison was wholly directed by him, circulated almost immediately all over India. During its brief but momentous existence it changed the political thought of India which has ever since preserved fundamentally, even amidst its later developments, the stamp then imparted to it. But the struggle initiated on these lines, though vehement and eventful and full of importance for the future, did not last long at the time; for the country was still unripe for so bold a programme. Sri Aurobindo was prosecuted for sedition in 1907 and acquitted. Up till now an organiser and writer, he was obliged by this event and by the imprisonment or disappearance of other leaders to come forward as the acknowledged head of the party in Bengal and to appear on the platform for the first time as a speaker. He presided over the Nationalist Conference at Surat in 1907 where in the forceful clash of two equal parties the Congress was broken to pieces. In May, 1908, he was arrested in the Alipore Conspiracy Case as implicated in the doings of the revolutionary group led by his brother Barindra; but no evidence of any value could be established against him and in this case too he was acquitted. After a detention of one year as undertrial prisoner in the Alipore Jail, he came out in May, 1909, to find the party organisation broken, its leaders scattered by imprisonment, deportation or self-imposed exile and the party itself still existent but dumb and dispirited and incapable of any strenuous action. For almost a year he strove single-handed as the sole remaining leader of the Nationalists in India to revive the movement. He published at this time to aid his effort a weekly English paper, the Karmayogin, and a Bengali weekly, the Dharma. But at last he was compelled to recognise that the nation was not yet sufficiently trained to carry out his policy and programme. For a time he thought that the necessary training must first be given through a less advanced Home Rule movement or an agitation of passive resistance of the kind created by Mahatma Gandhi in South Africa. But he saw that the hour of these movements had not come and that he himself was not their destined leader. Moreover, since his twelve months' detention in the Alipore Jail, which had been spent entirely in practice of Yoga, his inner spiritual life was pressing upon him for an exclusve concentration. He resolved therefore to withdraw from the political field, at least for a time.  In February, 1910, he withdrew to a secret retirement at Chandernagore and in the beginning of April sailed for Pondicherry in French lndia. A third prosecution was launched against him at this moment for a signed article in the Karmayogin; in his absence it was pressed against the printer of the paper who was convicted, but the conviction was quashed on appeal in the High Court of Calcutta. For the third time a prosecution against him had failed. Sri Aurobindo had left Bengal with some intention of returning to the political field under more favourable circumstances; but very soon the magnitude of the spiritual work he had taken up appeared to him and he saw that it would need the exclusive concentration of all his energies. Eventually he cut off connection with politics, refused repeatedly to accept the Presidentship of the National Congress and went into a complete retirement. During all his stay at Pondicherry from 1910 onward he remained more and more exclusively devoted to his spiritual work and his sadhana. In 1914 after four years of silent Yoga he began the publication of a philosophical monthly, the Arya. Most of his more important works, The Life Divine, The Synthesis of Yoga, Essays on the Gita, The Isha Upanishad, appeared serially in the Arya. These works embodied much of the inner knowledge that had come to him in his practice of Yoga. Others were concerned with the spirit and significance of Indian civilisation and culture (The Foundations of Indian Culture), the true meaning of the Vedas (The Secret of the Veda), the progress of human society (The Human Cycle), the nature and evolution of poetry (The Future Poetry), the possibility of the unification of the human race (The Ideal of Human Unity). At this time also he began to publish his poems, both those written in England and at Baroda and those, fewer in number, added during his period of political activity and in the first years of his residence at Pondicherry. The Arya ceased publication in 1921 after six years and a half of uninterrupted appearance. Sri Aurobindo lived at first in retirement at Pondicherry with four or five disciples. Afterwards more and yet more began to come to him to follow his spiritual path and the number became so large that a community of sadhaks had to be formed for the maintenance and collective guidance of those who had left everything behind for the sake of a higher life. This was the foundation of the Sri Aurobindo Ashram which has less been created than grown around him as its centre. Sri Aurobindo began his practice of Yoga in 1904. At first gathering into it the essential elements of spiritual experience that are gained by the paths of divine communion and spiritual realisation followed till now in India, he passed on in search of a more complete experience uniting and harmonising the two ends of existence, Spirit and Matter. Most ways of Yoga are paths to the Beyond leading to the Spirit and, in the end, away from life; Sri Aurobindo's rises to the Spirit to redescend with its gains bringing the light and power and bliss of the Spirit into life to transform it. Man's present existence in the material world is in this view or vision of things a life in the Ignorance with the Inconscient at its base, but even in its darkness and nescience there are involved the presence and possibilities of the Divine. The created world is not a mistake or a vanity and illusion to be cast aside by the soul returning to heaven or Nirvana, but the scene of a spiritual evolution by which out of this material inconscience is to be manifested progressively the Divine Consciousness in things. Mind is the highest term yet reached in the evolution, but it is not the highest of which it is capable. There is above it a Supermind or eternal Truth-Consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is an ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of this supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible by opening to a greater divine consciousness to rise to this power of light and bliss, discover one's true self, remain in constant union with the Divine and bring down the supramental Force for the transformation of mind and life and body. To realise this possibility has been the dynamic aim of Sri Aurobindo's Yoga. Sri Aurobindo left his body on December 5, 1950. The Mother carried on his work until November 17, 1973. Their work continues.

ugadi recite

“Shathayur vajradehathwam
Sarvasampad pradam thathaa !
Sarvarishta haram kurve
Nimba prathashanam shubham !!”

Selfless worker.

The prayer says: "I look for the conscious mind and I find it no more...." Normally one is conscious of oneself. Whatever one does or whenever one does something the conscious always remains behind, "I am here I am doing." and if the sense of "I am " is not there o e can do nothing. All action stops automatically if I do not see or feel that I am acting. But that is the nature of ordinary consciousness; In spiritual consciousness things are otherwise (A).
Spiritual consciousness means the consciousness in which the sense of "I am doing" or even "I Am" has disappeared, got dissolved. Truly, the work is done not by me, by the sense of "I-ness" but by Prakriti, Nature apparently by Lower Nature, secretly by Higher Nature. When the I disappears, the force that has been working continues to work, only the sense of "I" attached to it (in ignorance and by ignorance) is no longer there. Or the I has completely merged itself into the working force and is one with it. What is conscious is not the personality or the individual I but the Force of action.

a thinking puppet

“A thinking puppet is the mind of life: 
Its choice is the work of elemental strengths 
That know not their own birth and end and cause 
And glimpse not the immense intent they serve. 
In this nether life of man drab-hued and dull, 
Yet filled with poignant small ignoble things, 
The conscious Doll is pushed a hundred ways
And feels the push but not the hands that drive. 
For none can see the masked ironic troupe 
To whom our figure-selves are marionettes, 
Our deeds unwitting movements in their grasp, 
Our passionate strife an entertainment’s scene.” 
― Sri Aurobindo, Savitri: A Legend and a Symbol

“The vast universal suffering feel as thine:
Thou must bear the sorrow that thou claimst to heal;
The day-bringer must walk in darkest night.
He who would save the world must share its pain.
If he knows not grief, how shall he find grief’s cure?
If far he walks above mortality’s head,
How shall the mortal reach that too high path?
If one of theirs they see scale heaven’s peaks,
Men then can hope to learn that titan climb.
God must be born on earth and be as man
That man being human may grow even as God.
He who would save the world must be one with the world,
All suffering things contain in his heart’s space
And bear the grief and joy of all that lives.
His soul must be wider than the universe
And feel eternity as its very stuff,
Rejecting the moment’s personality
Know itself older than the birth of Time,
Creation an incident in its consciousness,
Arcturus and Belphegor grains of fire
Circling in a corner of its boundless self,
The world’s destruction a small transient storm
In the calm infinity it has become.
If thou wouldst a little loosen the vast chain,
Draw back from the world that the Idea has made,
Thy mind’s selection from the Infinite,
Thy senses’ gloss on the Infinitesimal’s dance,
Then shalt thou know how the great bondage came.
Banish all thought from thee and be God’s void.” 
― Sri Aurobindo

steps of the soul.

The human individual is a very complex being. he is composed of innumerable elements each one of which is an independent entity and has almost a personality. also the most contradictory elements are housed together. say if a particular quality or capacity is present the very opposite of it will also be present along with it enveloping it as if annulling it. Then there is depth as man lives on various planes at the same time. there is a scale of gradation in human consciousness; the higher one rises in the scale the greater are the no of elements or personalities one possesses. The higher one stands the richer the personality, because it lives not only on its own normal level but also on all that are below and which it has transcended. To understand this contradiction one must know that each one has a certain quality or capacity a particular achievement to be embodied, how best an this be achieved to reach its purest and most perfect. it is by setting an opposition to it. this enables to increase and strengthen the power. (By fighting against and over coming all that weakens and contradicts it.) The deficiencies in respect of a particular quality show you where you are to mend and reinforce and in what way to improve in order to make it perfectly perfect. It is the hammer that beats the weak and soft iron to transform it into hard steel. Thus the preliminary discord is useful and necessary to be utilised for higher harmony. This is the secret of self conflict in man. You are the weakest precisely in that element which is destined to be your greatest asset.
Each man has a mission to fulfil a role to play in the universe; a part he has been given to learn and take up in the cosmic purpose which he alone is capable of executing. this he has to learnand acquire through life experiences and life after life to gather out of them the skein of qualities and attributes and power and capacities for the pattern of life he has to weave. The inmost being the true personality the central consciousness of the evolving individual the psychic being the pure tiny spec of light lying far beyond. In grown up souls this psychic consciousness has an increased light. Increased in intensity, volume and richness.
It is the soul that builds and enriches the personality.

The Firt thing then is to find out what it is that one is meant to realise, what role to play the mission the capacity and quality yopu have to express. discover that and also the oppose which you have to conquer and manifest. yes recognize your soul and psychic being. you must be sincere and impartial. step out and critically examine your self from the outside. get a birds eye view to say. you must be a mirror that reflects the truth and does not judge.
yes there have been others who have trodden the same path and succeeded. they have by their conquest helped others towards their victory. follow the great follow the leader is the message large and bold.  

The third call.

He received his third call at 53 the year being 1532. His last day was as inspiring as his devotional absorption in his entire life. He was till the last year of his life a householder, living with his mother, wife and two children, demonstrating that an ascetic life was not essential in the religion of grace. according to him sanyasa was when one begins to feel the separation from God in the most acute form. It was also the time for one to give up the earthly body and gain full absorption in God. This state is brought out beautifully in his work Sannyasa Nirnaya. He had received a call twice already to end his earthly career, but he waited to complete a major part of his mission. but when he got a third call he sent for MahavendraPuri who had initiated him as a sannyasa and was also one who introduced him to the study of Bhagavata. He spent one week in seclusion in his house after which he left for Banaras. To his sons and devotees who went to meet him his last message was communicated on a stone for by then he had taken to observing silence. Three couplets written on stone the message was If you become divorced from God in any way, your body, mind etc., which really belong to time, will be devoured by time. This is my belief. God who is Krishna is not of this world, he is alone worthy of our service with all our body and mind soul and spirit. he alone grants every thing in this world and the next. After giving this message he dived into the holy Ganga and disappeared. in the presence of a host of spectators it is said that a brilliant flame arose from the very same spot where Vallabhacharya had dived.

.How to wait.

"If you know how to wait you gain time" Usually, when you are about to do a thing, the impluse is to rush towards it and rush it through; between the idea and the execution you do not want to leave any gap. You are in a haste to see the thing done. You do not care to pause and look about you, view and weigh the conditions and circumstances, think out the best way of working towards the goal. The result of the hustle is failure. You have to begin over again. You may even have to begin over and over again if you do not learn the lesson given. Evidently you lose time energy and your success. On the contrary what you have to do before you actually take up your work is not to jump at it but understand what it means and involves, have before your mind's eye a clear figure or pattern of the thing to be undertaken, not to go upon a vague and indefinite notion about it, - something that will take shape - that will take care of itself - as you proceed. You must have a clear conception of your work and also you must find out the exact ways and means, have at your elbow the best possible implements. It is only when you are fully armed with the necessary equipment that you can be sure of success without any waste of time or energy.
Then there is a time, a propitious time for everything. a thing cannot be done at any time, it has its own appointed hour; you cannot succeed even if you attempt a hundred times before that hour strikes. when the hour is ripe how easily the thing seems to get done! In what does this ripeness of time consist, what are the marks of the propitious hour?
It is when you are in complete possession of the right instruments and when the disposition of circumstances is such that they concur to help and execute and not mar and obstruct. Now how does one find out or recognise when such conditions are available? Not by your mind or external reasoning. You must have the intuition, an instictive perception of the situation. Always the indication is there in the very poise of your consciousness. that is to say, when it is filled with a great calm, trust and confidence, a luminous concentration. (A)

Aham and Puram

The Vaishnava philosophy speaks of the Supreme Lord as the only Purusha. All the others the jeevatma's irrespective of their sex are considered to possess the attributes of a female. This facilitates the smooth flow of madhura bhakti. the nayaka nayaki bhava of the Alvars was the first attempt to approach the Divine in a novel manner. Fraught with uncertainties, it is yet boldly attempted and triumphantly executed. The style of the alvars originated from the ancient aham poetry of the Tamils.
Tolkappiyam talks of two major divisions Aham and Puram. Aham refers to the inner or interior life of man. while Puram comprehends the outer life. there is allowance for tinai-mayakkam i.e. admix of both quiet frequently which can be seen in Tamil Sangham anthologies like Ahananooru, Purananooru, Kalithogai and Einkurunooru.
Nammalvar followed by Tirumangai alvar ushered in a new era in the cultural and spiritual life of the people of Tamil Nadu by making use of the existing Tamil aesthetics to sing of God. Lord Narayana took the place of the war hero and King described in Puram poetry. the love between mortals found in Aham poetry was subsumed into a love of the human for the Divine.
Tiruviruttam is a excellent example of nammalvar's use of Tamil Aham poetics. Aham has seven major categories: Kaikkilai, Kurinchi, Mullai, Palai, Marudam, Neytal and Peruntinal. In Tiruviruttamin Mullai has as its presiding deity Tirumal or Vishnu. the landscape is forest and pasture, the rainy season marks the interior progression, konrai blooms the flowing rivers give a keener outline to the poets meditative moods. The cowherds grazing cattle beneath the dark clouds envision Krishna. Nammalvar calls upon us to become the flame of aspiration symbolized by the heroine of Tiruviruttam the jivatma per say struggling to reach the Lord Paramathma.

mindfulness.

Living in the moment.
A complete surrender to the present can heal you empower you and bring forth happiness. this is called mindfulness, living in the moment. It is not a system, it is not even a doctrine nor a series of aphorisms but a series of long and short leaps of enquiry into the preparedness of knowing the being.

whats in a name.

A New Zealand village is called:
Taumatawhakatangihangakoauotamateaturipukakapikimaungahoronukupokaiwhenuakitanataha.


tongue twisters try telling each one three times very fast

The seething sea ceaseth and thus sufficeth us.

Fanny Finch fries five floundering fish for Francis"s father.

Six slim slick slender saplings.

A bloke"s back brake block broke.

The sixth sheikh"s sixth sheep's sick.

Are you copperbottoming "em my man?
No m I"m aluminiuming "em, mum.

Amidst the mist and coldest frosts,
With barest wrists and stoutest boasts,
He thrusts his fists against the posts
And still insists he sees the ghosts.

Tie twine to three tree twigs.

Double bubble gum bubbles double.

Truly rural

Strange strategic statistics.

Lemon liniment.

favourite kili

cinnan siru kiLiyE
raagam: raagamaalika
taaLam: roopakam
Composer: Subrahmanya Bhaaratiyaar
Language: Tamil
1 raagam: kaapi
22 kharaharapriya janya
Aa: S R2 M1 P N3 S
Av: S N2 D2 N2 P M1 G2 R2 S
cinnam shirukkiLiyE kaNNammA shelvak-kaLanjiyamE
ennaik-kali tIrttE ulagil Etram puriya vandAi
2
piLLaik-kaniyamudE kaNNammA pEshum por-chittiramE
aLLi aNaittiDavE en munnE Adi varum tEnE
3 raagam: maanD
29 shankaraabharaNam janya
Aa: S G3 M1 P D2 S
Av: S N3 D2 P M1 G3 R2 S
Odi varugaiyilE kaNNammA uLLam kuLirudaDi
Adit-tiridal kaNDAl unnaip-pOi Avi tazhuvudaDIaaDi tiridal kaNDaal unnai poi aavi tazhuvudaDi
4 raagam: vasantaa
17 sooryakaantam janya
Aa: S M1 G3 M1 D2 N3 S
Av: S N3 D2 M1 G3 R1 S
ucci tanai mughandAl garuvam Ongi vaLarudaDi
mecci unnai yAr pugazhndAl mEni shilirkkudaDI
5 raagam: tilang
28 harikaambhOji, 30 naaganandini janya
Aa: S G3 M1 P N3 S
Av: S N2 P M1 G3 S
kannattil muttamiTTAn uLLam tAn kaL veri koLLudaDi
unnait-tazhuviDivO kaNnammA un mattamArudaDI
6 raagam: hindOLam
20 naTabhairavi janya
Aa: S G2 M1 D1 N2 S
Av: S N2 D1 M1 G2 S
shaTru mukham shivandAl manadu sancalamAgudaDi
neTri shurungak-kaNDAl enakku nenjam padaikkudaDI
7 raagam: neelamaNi
27 sarasaangi janya
Aa: S R2 M1 P D1 N3 S
Av: S N3 D1 P M1 R2 S
un kaNNil nIr vazhindAl ennenjil udiram koTTudaDi
en kaNNin pAvaiyenrO kaNNammA ennuyir ninradanrO
8 raagam: neelaambari
29 dheera shankaraabharaNam janya
Aa: S R2 G3 M1 P D2 P N3 S
Av: S N3 P M1 G3 R2 G3 S
shollum mazhalaiyilE kaNNammA tunbangaL tIrttiDuvAi
mullai shirippAlE enadu mUrkham tavirttiDuvAi
9 raagam: valaci
16 cakravaakam janya
Aa: S G3 P D2 N2 S
Av: S N2 D2 P G3 S
inbak-kadaigaLellAm unnaip-pOl EdugaL sholvaduNDO
anbu taruvadilE unainEr AghumOr deivamuNDO
10 raagam: madyamaavati
22 kharaharapriya janya
Aa: S R2 M1 P N2 S
Av: S N2 P M1 R2 S
mArbilaNivadarkkE unnaippOl vaira maNigaLuNDO
shIr peTru vAzhvadarkkE unnaippOl shelvam peridumuNDO
(cinnanjiru)

---

Meaning:
cinnam shirukkiLiyE kaNNammA shelvak-kaLanjiyamE
Cinnam shiru = Small / very Little / Petite
kiLiyE = Parrot
KaNNammA = dear, or a common South Indian female name (Bharthi alluded to this name quite a lot)
shelvak-kaLanjiyamE - A bountiful Treasure
My Petite Parrot, My Bountiful Treasure
ennaik-kali tIrttE ulagil Etram puriya vandAi
Ennaik - For me
kali - Happiness
tIrttE - make whole, fulfill
ulagil - In the World
Etram - Progress / forward
puriya - do / doing
vandai - came
My Wholesome Happiness, You came to create progress in this world
2 piLLaik-kaniyamudE kaNNammA pEshum por-chittiramE
piLLai - Child
kaniyamudE - Fruit dipped in Nectar
kaNNammA - a common South Indian female name
pEshum - to speak / speaking
por - Golden
chittiramE - painting
My Child-like, fruit dipped nectar, my speaking golden portrait
aLLi aNaittiDavE en munnE Adi varum tEnE
aLLi - to grab with passion
aNaittiDaVE - to hug with passion, enthusiasm
en - My / Mine
munnE - in front
Adi - Dancing / moving with grace
varum - come / came
tEnE - Honey
You come before me so gracefully that I feel like hugging you with passion
3 Odi varugaiyilE kaNNammA uLLam kuLirudaDi
Odi - Running
varugaiyilE - coming / came
kaNNammA - dear, a common South Indian female name
uLLam - Heart
kuLirudaDi - Cooled / Cooling
When you come running towards me, my heart chills
Adit-tiridal kaNDAl unnaip-pOi Avi tazhuvudaDI
Adit-tiridal - Dance around with merriness
kaNDAl - To See
unnaip-pOi - Come near you
Avi tazhuvudaDI - My soul hugs you
When I see you dancing with merriness, my soul hugs you
4 ucci tanai mughandAl garuvam Ongi vaLarudaDi
Ucci - Top of forehead
Tanai - That part (as in that part of the forehead)
mughandal - Kiss lightly, smell
garuvam - Proud
Ongi - Strong
ValarudaDi - Grows
When I smell the top of your head, I feel strongly proud
mecci unnai yAr pugazhndAl mEni shilirkkudaDI
mecci - To praise with sincerely
Unnai - you
Yar - whomever
pugazhndal - praise
mEni - skin
shilirkkudaDI - tingles (goose bumps)
If I hear someone praise you with sincerety, my skin tingles with excitement
5 kannattil muttamiTTAn uLLam tAn kaL veri koLLudaDi
kannattil - Cheeks
muttamiTTan - Kissed
uLLam tAn - Heart
kAL - liquor
veri - berserk
koLLudaDi - state of
if I kiss you on your cheeks, my heart goes beserk as if it is drunk with liquor
unnait-tazhuviDivO kaNnammA un mattamArudaDI
unnai - you
unnait-tazhuviDivO - Hug with passion
kaNnammA - dear, or a common South Indian female name
un mattamArudaDI - blissful happiness
If I hug you with passion, I feel a blissful happiness
6 shaTru mukham shivandAl manadu sancalamAgudaDi
ShaTru - momentarily
mukham - face
shivandAl - redness (as in became red with embarassment, discomfort, worry)
manadu - heart
sancalamagudaDi - disturbed (as in I'm disturbed)
If your face turns to discomfort, even momentarily, my heart is disturbed
neTri shurungak-kaNDAl enakku nenjam padaikkudaDI
neTri - Forehead
Shurungak - shrunk (as in wrinkled forehead)
kanDal - See
enakku - me / mine
nenjam - Heart
padaikkudadi - flutter with fear
When I see your forehead wrinkle, my heart flutters with fear...
7 un kaNNil nIr vazhindAl ennenjil udiram koTTudaDi
un - Your
Kannil - Eyes
Nir - Water (as in cry)
ennenjil - My Heart
udiram - Blood
KoTTudaDi - pours
If I even see small droplets of tears in your eyes, a whole river of blood flows in my heart
en kaNNin pAvaiyenrO kaNNammA ennuyir ninradanrO
en - me / mine
KaNNin - eyes
Pavaiyenro - girl / light
KannAmma - dear, a common South Indian female name
ennuyir - It is actually En Uyir - My Soul / My Life
ninradanro - is yours
(because) You're the light of my eyes, my life is yours
8 shollum mazhalaiyilE kaNNammA tunbangaL tIrttiDuvAi
shollum - Speaking (as in words)
mazhalaiyile - child like mumblings
kannamma - dear, or a common South Indian female name
tunbangal - misery / sorrow / worries
tIrttiDuvAi - cure (as in you will cure)
In your child-like speaking, you'll cure all my worries/misery
mullai shirippAlE enadu mUrkham tavirttiDuvAi
mullai - Jasmine flower, small, guileless
Shirippale - Smile
Enadu - Mine / my
murkham - ignorance (as in stupidity)
tavirttiduvai - avoid / avoidance
In your innocent smile, you'll cure me of my ignorance
9 inbak-kadaigaLellAm unnaip-pOl EdugaL sholvaduNDO
inbak-kadaigaLellAm - Happy stories
unnaip-pOl - Like you
EdugaL - Pages (as in pages of a book)
sholvaduNDO - Tell
Can you even be described in pages and pages of Happy stories?
anbu taruvadilE unainEr AghumOr deivamuNDO
anbu - Love
taruvadile - Giving
unainEr AghumOr - Wonderful, combination / play on words -- means, nigar - (as in equal to you)
deivamundo - God (as in is there a God equal to you)
In sharing Love, can even a God equal you?
10 mArbilaNivadarkkE unnaippOl vaira maNigaLuNDO
mArbil - Chest (as in over the chest)
AniVadarKke - wear ( as in wear over the chest)
unnaipol - like you
vaira - Diamonds / precious stones
manigal - Precious stones
Undo - Is there?
To wear on the chest, are there even diamonds/pearls like you?
shIr peTru vAzhvadarkkE unnaippOl shelvam piridumuNDO (cinnanjiru)
ShIr - Prosperity
Petru - Got (as in get prosperous)
vazhvadarkke - live
unnaipol - like you
shelvam - Treasure (large sum of bounty)
Peridu - Large
Undo - Is there?
Is there even a larger treasure than you in my life? i.e. You're the most prosperous treasure in my life.
Though this song is said to describe Bharathi's feelings for a child, he has employed double-meanings which may indicate his wife, Chellamma.

Ikshavaku dynasty.

Sibi Chakravarthy his grand son is Sagara whose grand son is Bagirathan whose grand son is Dileepan whose son is Raghu whose son is Ajan and his son is Dasaratha who has four sons Ram the eldest who has two sons Lava and Kusa.

Sibi Chakravarthy was ruling Ayodya he had herd of Ravana the king of Lanka and his atrocities. He decided to punish this demon by waging a war with him. He assembled his army and proceeded towards Lanka. He reached Neelikavanam near Svetagiri. He decided to rest there for a while along with his army. there an unusual event provoked his curiosity. A white boar an unusual colour for a boar was running errands with great fevour he followed the boar which disappeared into a bush the King got the bush cleared and there he discovered Markandeya Rishi and Bhoomidevi lost in penance. He also herd a voice which addressed him saying Sibi Raja I will be born in course of time as son of Dasaratha and destroy Ravana then. The king was takenaback and wondered where the voice was coming from he had his doubts after bringing a large army all the way from ayodya was he to obey what the voice told him or should he continue towards Lanka. He therefore expressed his thoughts aloud and wondered what course of action he must now take. The voice told him to build a temple at Svethagiri and that Perumal would be soon visiting that place. He would be fulfilling a promise given to Thayar at that place. the story goes that Thayar had expressed a desire to rule the world created by the Lord. The Lord had assured her that she would be given an opportunity to do Sengol paripalanam at Thiruvellarai. Thus even today the idol of goddess goes before that of the Perumal in this kshetram. There is also a story of the thayar taking the perumal to task when he returned a little late from his rounds in the village. the particular door in that temple is known as Nazhi Keta vasal. where the Lord was questioned by Thayar as to why he was late in returning home. The Lord too is not spared from answering the important question????? ha ha ha but he gets away.

strictly followed it must be.

Paraphrasing Sri Ramanuja, Sri Desikan says that while performing any of these kainkaryams, one has to stay within the parameters prescribed by the shastras, and anything beyond or in contravention of the shastras can’t be classified as kainkaryam. This is borne out by the Gita slOka, which lays down that anybody contravening the edicts of the Vedas and smritis is a betrayer of the Lord, and ceases to be a Sri
Vaishnava. –

“Shruti: Smriti: mamaiva AgyA 
YastAm ullanghya varttatE 
AgyAchhEdi mama drOhi
Mama bhaktOpi na Vaishnava : «

Devas and Rishis as bees.

Thirukkannamangai.
A striking sight at this temple is a huge hive of honey bees near the shrine of the Goddesses Abisheka valli. This hive is said to be in existence for many ages. it is believed by a legend floting here that the Maharishis and Devas in large numbers came to attend the Panigrahanam wedding ceremony of the Lord with the Goddess. Those who came wanted to stay on to continually enjoy the divine sight of the Kalyana Thirukolam God granted their wish and so they converted themselves  as bees and continue to reside in front of the Thayar sannidhi. In spite of so many bees humming over not a single devotee has been stung by a bee here. daily prayers are offered to the bee hive as well even today by the temple and devotees throng to witness this lovely sight.

Temple and lighthouse.

Thiru Nagai Nagapattinam. 
There are 15 vimanams in this temple besides the Rajagopuram, which is the tallest building in the town.
Nagapattinam was a port town with considerable trade activities during the seventeenth century with the  Portuguese and Dutch. In 1659 the Dutch appointed Jagul Nayakar son of Nagamulla Mamudi Nayakar as their liaison man and he was stationed in Nagapattinam. The temple did not have a Rajagopuram then. Jugal Nayakar was a staunch Vaishnavite. The ships which would berth at the port needed a lighthouse. The dutch gave a lot of money to Jugal Nayakar to build a light house.  he utilized the money very thoughtfully serving a double purpose. He built a seven tired Rajagopuram and used the top most tier had a light built in to serve as a light house for the ships which had to come to the port. he also built the rampart walls mandapam etc and gifted lands for meeting the expenses for conducting the pooja to the deity. he also built statues of himself and his wife offering prayers to the Lord here the idols are seen in the temple even today.
The idol of Ashta Bhuja Narasimha in the temple may have given the devotee his idea of constructing a Rajagopuram and lighthouse. The idol of Narasimha with eight hands is seen performing a two fold duty here Dushta Nigraham and Sishta Paripalanam. that of destroying Hiranyakasapu on one side and blessing Prahalada on the other side.