tamarind fruit.

A taste for sanyasa develops like the ripening of a tamarind fruit. When the tamarind is unripe, the pulp sticks to the shell. But when it ripens, give the pod a shake and you can hear the pulp shaking inside.

Tiruvasiriyam

In the meter Asiriyappa from where it got its name begins with a taniyan written by the disciple of Ramanuja charya, where Nammalwar first got the name Parankusa given by A Perumal Emberumnar in his taniyan where he says we have to do manalasasanam to Nammalwar who emerged to uplift the people of this samsara by reciting the unique Tiruvasiriyam. He was garlanded with the rare and precious vakula flowers which are very fragrant and special.
The small prabandham describes the divya mangala vigraham of Sriman Narayana especially the Trivikrama avtara the seven stanzas of this work explain the nature of God and his attributes.

the below taken from the net gives  details of the poem and its meaning.

Tiruvasiriyam' is a poem of 71 lines in seven unequal sections, the first of fifteen lines, the second, third, fourth and seventh of nine lines each, the fifth and the sixth of ten lines each.
The first fifteen lines of the poem speak of the glory of the Lord as he reclines on the primordial serpent, Adi Sesha (the first servitor):

Like a glowing emerald hill, red-veined,
Clothed in a bright, red cloud,
Wearing on its crest the fiery sun
And the cool white moon and the stars,
Reclining on the waves of the sea,
Thou dost rest aware, O Supreme Lord incomparable,
On the primordial serpent
Whose poison-hoods bend down,
Thou dost recline,
With ruby lips and lotus eyes,
Wearing a cloth of red gold,
A diadem and countless jewels,
Worshipped with folded hands
By Siva, Brahma, Indra,
And all the gods,
O Thou with the lotus navel
And feet that measured the three worlds. [1]

The second nine lines are an address to God, telling Him that the wise will never, for the sake of the pleasures of the earth, give up the sweetness of yearning for Him:

O Lord, Creator,
O Thou who takest into Thyself
All the worlds,
Will they who are clear-eyed and wise
Give up the honey-sweet, Nectarean flood
That springs and flows from love of Thee,
Give up turning to Thy shining, ankleted feet
In an ecstasy of yearning, spirit melting?
No. Let them who savour
The things of the earth cling to them.
But will the wise
Ever look at the gift of deathless strength,
Or of the three worlds, and all their riches,
Even of the House Eternal,
Offering freedom absolute,
And give up the infinite sweet of longing for Thee? [2]

The third section of the poem refers in vivid details to the 'puranic' story of the churning of the milky sea by Lord Narayana. Nammalvar asks of Him the boon to serve his devotees for ever and ever:

Of the three gods
He who is supreme,
To whom the world bows in worship,
He whom the Vedas praise,
Who sees that his writ runs true,
He, the effulgent one,
With the hooded serpent-king as rope,
Whirled the mountain-churn in he sea;
And waves mountainous rose
Crashing thunderous,
Far-flung over the deep,
And the great hills shook in fear.
He, the peerless one,
Will He grant us the boon
Of serving His devotees
Aeon after aeon without a break,
For ever and ever? [3]

The fourth movement of the poem expresses Nammalvar's desire to worship the Lord, the Creator, Origin of all tings and all life:

For ever and ever, without a break,
Will it be given to us
To turn in worship to Him
Saying "All the glory to Thee"?
When the worlds were not
And no life anywhere,
At the time of the dark void,
He, the Origin of Origins, the primordial Seed
Of all things that are,
Put forth a sprout the four-faced Brahma
From the lotus of His navel
And gave us Siva and all the gods.
The feet of this Transcendent One,
This mystery,
Will it be given to us
To worship for ever and ever? [4]

The fifth part describes 'Trivikrama avatara' and the way in which He measured with two foot-steps earth and sky and all the worlds, and ends with the question to whom else the world would bow in homage:

One foot poised, an inverted bud,
Over all the earth
And covering it, spreading over it,
Burgeoning into a cosmic flower,
The other foot flashing out to fill the sky,
The world of Brahma
Wondering and rejoicing,
and all the gods
In proper order worshipping.
He, the Great Origin, stood, a riot of lotuses,
With eyes like flowers and rosy fruit-lips,
With His thousand crowns, a thousand suns and moons,
His thousand arms Kalpaka [5] groves numberless.
To whom but to this Infinite One
Will the world bow in homage? [6]

The next section speaks of how the world in its foolishness is indifferent to its Creator and Sustainer and is drawn into the mire of the senses:

Oh, but what a world!
When the mother that gave it birth
Is at hand,
It pours ablution on a piece of dead wood.
He who created, lifted,
Took in and spat out the worlds,
He, the knower, the provider,
The Primal Cause, the Transcendent,
When He is Waiting,
To turn to various other gods,
To revel in perverse blindness and parade it,
To kill, and to sink in unrighteous deeds,
And get caught in the endless web,
The dark of the senses,
To wallow in it,
Oh, what a world! [7]

The last part of the poem refers to 'Pralaya', the day of dissolution, when all the worlds and all the gods and everything are drawn into Him:

The god with the cold moon
On his matted locks,
And the god, four-faced,
And the chief of the Devas,
Bright as a tendril,
Earth, the waters, fire, air,
The sky with the flaming sun and the moon,
All the worlds, all life and everything
Were drawn into Him,
He kept them hidden within Him
And lay on a banyan leaf,
He, the infinite mystery,
Will we turn ever
To any god but to Him? [8]

The poem, though short, is rich in imagery and reveals Nammalvar's imagination lighting up 'puranic' lore and his abiding faith in the great mystery that God is.

Ayee and Selvappillai.

Jananyacharya a disciple of Devaraja used to give milk with ingredients like cardamom saffron etc to the Lord Selvappillai. One day he delayed the offering,  unable to wait Selvapillai is said to have asked the archaka about Ayee arrival. this goes to prove that how important the offerings are. 

kabhi kabhi bhagavan ko bhi baktho se kaam pade.

Lyrics:कभी कभी भगवान

कभी कभी भगवान को भी
भक्तों से काम पड़े
जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

अवध छोड़ प्रभु वन को धाये
सिया राम लखन गंगा तट आये,
सिया राम लखन गंगा तट आये,

केवट मन ही मन हर्षाये,
घर बैठे प्रभु दर्शन पाए
हाथ जोड़ कर प्रभु के आगे
केवट मगन खड़े

जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

कभी कभी भगवान को भी
भक्तों से काम पड़े
जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

प्रभु बोले तुम नाव चलाओ
अरे पार हमे केवट पहुँचाओ
अरे पार हमे केवट पहुँचाओ

केवट बोला, सुनो हमारी
चरण धुल की माया भारी
मैं गरीब नैया मेरी नारी ना होए पड़े

जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

कभी कभी भगवान को भी
भक्तों से काम पड़े
जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

चली नाव गंगा की धारा
सिया राम लखन को पार उतारा,
सिया राम लखन को पार उतारा,

प्रभु देने लगे नाव उतराई
केवट कहे नहीं रघुराई
पार किया मैंने तुमको,
अब तू मोहे पार करे

जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

कभी कभी भगवान को भी
भक्तों से काम पड़े
जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

केवट दोड़ के जल भर लाया
चरण धोएं चरणामृत पाया – 2

वेद ग्रन्थ जिन के गुण गाये
केवट उनको नाव चढ़ाए
बरसे फूल गगन से ऐसे
भक्त के भाग्य जगे

जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

कभी कभी भगवान को भी
भक्तों से काम पड़े
जाना था गंगा पार,
प्रभु केवट की नाव चढ़े
जाना था गंगा पार,
प्रभु केवट की नाव चढ़े

songs of Nammalwar set to ragas.

Name of song.                                                     Ragam

1. Saranamaakum                                      Sahana.

2. Uyaravara uyarnalam                             Bilahari.

3. Ozhivil kaalamellaam                            Dhanyasi.

4.Aaraavamude                                          Nandanamakriya

5. Kankulam pakalum                               Kaanada.

6. Vaikal poonkazhivaai                            Pantuvaraali.

7.Naaranan tamarai kandu                         Nilambari.

8. Akarakillen irayumenru                         Kedaragowla.

9. Koovi kollai                                           Surutti.

10. Nedumaarkadimai                                Madyamavati.

new song on rounds this navrathiri catchy tune.

    Bomma bomma tha thaiya thaiya thaka

         Dinaku  naku din bhajan kare

         Uthanitha nathruthani drithom drithom thom

         Thai thai Ganapati naam sadaa

         Dimmi kitathaka dimmi kitathaka dikkuthanaa dimmikita

         Thakrutha thakrutha thala thapoduthaam

         Uthanitha naathru thaani druthom druthom thom

         Thai Thai Ganapati naam sadaa                                             (Bomma)

2.      Amaru baasuvai karam bahithi athenaam chathur ganaraajaa

         Thaala manthira bahuttham sath sura mandala ki surbaajaa

         Bomma….

         Uthanita….

         Dimmikitathaka…

         Uthanita….                                                                                (Bomma)

3.     Venu baasare amrutha kundalaki taari kitathaka taari kitathaka tabal bajaa

        Narada tumburu vaiNava jaage Narada kaName upasajja

        Dimmikitathaka….                                                                     (Bomma)

        Uthanitha….

4.     Amaru baasuvai karam bahiti drimidrimi drimi mirudangaa

        Nawab saarangi sitaru kinari amaru baasuvai mugarsinga

        Dimmikitathaka….

        Uthanita….

                                                                                                            (Bomma)


lots of little girls sang this song this time.

q and a.

www.sriaurobindoashram.org/ashram/mother/downloadpdf.php?id=8