NISHTA CONCERNING PURUSHARTHA:

It has been said of the three, Your birth, continuance and perishing, why should you be anxious only about your continuance? In the same way as birth and death come of themselves (without any choice being left to you) your continuance in life also will not depend on anything done by you. and again the Goddess of Lakshmi comes of her own accord, to one who does not exert himself in any way. Another man who makes efforts does not obtain even the food he wants. This is in accordance with past karma. The prapanna whose understanding is firmly fixed in the purushartha would not feel anxious in relation to such things as maintenance of the body which are directed by Iswara in accordance with particular acts of past karma that have begun to operate in this life. He would reflect that even if he grieved or felt anxious about these things, nothing would happen except according to the will of God as stated in the passages:
"Though he flies in the air or enters the lower world called Rasatala or wanders about the whole earth, a man will not obtain what is not ordained for him. and again what ever work is done in the world is work done by me. so others propose but i dispose. When things not forbidden in the shastras come to him without any seeking of his and by the will of God, the prapanna realises that the debt that has resulted from past karmas that has begun to operate is now being discharged. Therefore he enjoys them without trying to avoid them. For it has been said in Parasaragits and elsewhere--"householders should receive whatever comes to them without any exertion on their part. As regards their dharmas on the other hand, it is my opinion that they should in all possible ways exert themselves and fulfill them". and so also "THE" wise man should not be anxious about his food. He should think only of his Dharma. Man's food comes to him along with his birth, this has been stated in "Ajagaropakhyana:- I do not avoid enjoyments which come to me of themselves and which are also in keeping with my dharma, nor do i seek any enjoyment which can be had only with painful effort.
The prapanna who has attained nishta in purushartha has neither pleasure nor pain, when he meets with or fails to get objects usually desired other than moksha. as taught in the following slokas "When one of these two pleasure and pain arrives, one should not feel delighted on seeing pleasure nor feel sorrow when one sees pain" and the man who meditates on the feet of the lord is not elated on possession of wealth, nor does he feel disoriented when what he has is lost." He on the other hand has a great longing for service to the Lord which is suited to his essential  nature and which is the supreme aim of his life.
to be continued.

Classification of a qualified person (VD)s

Verse:
Even though the desire for moksha is the same, a distiction arises among those who practice the vidyas or forms of meditation prescribed in the sruitis, as a result of their respective qualifications or competence in regard to such vidyas as madhuvidya,  sadvidya etc. In the same way a distiction arises between the adoption of prapatti and other vidyas (which are of the nature of bhakti or devout meditation) as a result of an unseen power or destiny depending on past karma which brooks no questioning.
(some aspirants for moksha are qualified for madhu vidya and others for sadvidya as a result of their respective competence or special forms of aspiration. So also some are qualified for prapatti, while others are for bhakti).

Two kinds of adhikaris:
Among those who resort to the practice of the dharmas of renunciation as a means for the attainment of the supreme goal of life MOKSHA. There are two classes of qualified persons those who adopt prapatti as the sole and direct means and those to whom prapatti is auxiliary to the chief means i.e. bhakti. Both these are prapannas, one adopting prapatti as an independent means and the other adopting it as an anga for bhakti. Both of them are called bhaktas because bhakti is the fruit for one and sadhana for the other. (Bhakti which arises as a fruit of prapatti where as bhakti is bhakti which leads to moksha.

Acharya nishta.

When a lion jumps from one hill to another the little lice and bugs on his skin also go along with him to the new hill. so also those who serve an acharya are led to the land of the lord. When the author of Sri Bhashya performed prapatti we too have been saved by that act.
Nyasa Tilaka says the blind man walks on being led by one who is not blind. The lame man is taken across by the boatman being placed within the boat. The children of the Kings servant enjoy the pleasures of the palace although they do not know the King. so also my acharya who is compassionate is capable of making me attain thee. O Lord of Srirangam.
The favour of Bhagavatas residence in holy places. Whether it be beast or man or bird- those who are held by bhagvatas as their own will go to the supreme abode of Vishnu for that very reason.

16 daughters.

Daksha Prajapati the son of Brahma married Prasooti and got 16 daughters.
13 were married to dharmadeva.
swadhaa to Pitris
Swaahas to Agni and
Sati to Shiva.

Valmiki Narada Rama

Who in this world is a person:
1. of adorable and admirable character?
2. of great Valour?
3. of acute discernment about right and wrong?
4. that appreciates remembers and is grateful for the help received from every one?
5. that stands by his word all the time?
6. and pursues his goals to their completion unswerving?
7. who is a man of proven record and reputation?
8. Who always wishes and does good to all beings?
9. Who is well read about all aspects of life?
10. Who is capable of getting most challenging things done?
11. Who is also approachable, personable and pleasing to all alike at all times?
12. Who is a person of exemplary courage?
13. in complete control of his temperament.
14. of great intellect?
15. that is unbiased and does not indulge in slander?
16. and who's displeasure would be taken note by even the gods?

He is known by the name Rama.
He is the descendent of the Ikshwaku dynasty.
He is well balanced and complete control of his words thoughts and deeds.
He is a man of great valour. He is a person of steadfast character and radiant countenance.
He is intelligent, judicious learned.
He is endowed with all riches. he puts an end to all detractors.
His shoulders are broad,  arms are strong and big neck is straight strong and elegant like a conch and his cheek bones are strong.
His chest is broad, the bow in his hand is impressive, Bones at his shoulders joints are covered by thick muscles.
He keeps his detractors under tight control.
His long hands stretch to his knees, his head is imposing and his forehead is wide. His gait is like that of a lion. His body has perfect dimensions and symmetric all over. His skin radiates with translucent sheen. His chest is strong his eyes are wide. His features are majestic and reassuring. He is endowed with riches and virility. His sense of right and wrong is acute and unfailing. He honours his word always. He is constantly engaged in the welfare and wellbeing of the people.
His unblemished reputation reached far and wide. He has gained a wealth of knowledge from many sources. He is clean inwardly and out worldly. His focus is always on the welfare of people under his protection. He is comparable with Prajapati. He is resourceful and provides for everyone. He protects the people and ensures righteousness everywhere. He has through knowledge of all vedas and vedangas.  He is an expert in the art of science and archery.

origin of srirangam

The origin.

The sanctuary (Vimana) rose out of the Ocean through the grace of the penance of Brahma. Who worshipped it and appointed the Sun god Surya to attend to the daily worship of Sri Ranganatha. Ikshvaku descended from the sun and shifted the sanctuary to his capital Ayodhya. Sri Rama the incarnation of Vishnu in the Ikshvaku dynasty presented the precious sanctuary to Vibhishana who had come to attend the coronation of Sri Rama at Ayodhya.  Vibhishana returned to Lanka carrying the sanctuary with him. On the way being weary he laid down the sanctuary at the valley of Kavery and rested. He was not able to lift the sanctuary when he decided to leave again. He became agitated and worried. The King Chola Dharmavaram who reigned over that region consoled him, he built a temple with enclosures round the sanctuary.  This being a region of valley the river kavery flooded the region burying the temple under sand. Eventually the forest grew and covered the land under which the temple lay buried. A descendent of the King Dharmavarma resting under a tree in the above forest heard a parrot sitting on one of the branches recite a verse (Kavery viraja …………….Pranavartha prakashaka.) which meant River kaveri is the same as the River Viraja in Vaikunta. The Srirangam temple is Vaikunta itself, the lord of Arangam, who is none other than Vasudeva, God’s eternal abode is here perceptibly. The vimana is in the form of the Pranava (OM) its four towers are like the four Vedas and Sri Rangasayee is expounding the import of the pranava.

The king in whose dream Vishnu appeared, reverentially cleared the sand dunes and discovered the Vimana underneath. He renovated the old temple and re-installed the Lord in all His glory. He constructed a kili mantapam (a colonnade) near the Perumal Sannidhi. The King there after came to be known as Kili cholan. He then built around the rediscovered sanctuary a temple with streets enclosures and flower gardens. He also improved the banks of both branches of the river enclosing the island of Srirangam. In Ahananuru one of the early sangam works in Tamil there is a mention of this temple with a reference to Arangam and Panguni festival of that temple. This work belongs to around the fourth century. Also in a later work Silappadikaram there is a mention of the temple. The Ramayana, the Padma purana and Matsya purana mention this temple of Lord Ranganatha giving a description of the lord. Prappannamrutham has numerous references to the temple. The Lakshmi Kavyam of the fifteenth century  describes the celestial wedding of Uraiyur Valli with Lord Ranganatha and also describes the Adi Brahmotsavam festival.  Works like Maduravijayam and Saluvabhyudayam refer to the Muslim occupation and subsequent restoration of the temple by Vijayanagar rulers. This is how ancient this temple is. All the Alwazrs have sung in praise of the Lord Ranganatha. Thondaradipodi  alwar lived here for a long time. Sri Ramanuja also lived here for a long time there are record evidence of the detailed instructions given by him regarding the manner in which the festivals (utsavams) are to be celebrated and the manner in which the different rituals are to be performed. He also classified thoroughly the manner of administration of the temple and their duties. These rules are being followed even today and if a doubt arises as to some details the instructions of are taken as authoritative. This is also the place where three famous women devotees of the Lord attained salvation and merged with the Lord himself. The first was Sultani a Mohamedan princess, daughter of a Delhi Badsha. She was known as Thulukka Nachiar. The second was Chola Kulavalli, daughter of a Chola King Dharma Varma, she is known as Woraiyur Nachiar. The third is the daughter of the Chera king Kulasekara, known as Chera Kulavalli. This is also the temple where Manavala Mamuni repeated Tiruvaimozhi for the benefit of Lord Ranganatha Himself. It is believed that the Lord and his Divine consort were part of the august assembly for the whole year and listened to these discourses. At the end of which he assumed the form of a young boy and uttered the following verse which is repeated even today both at the commencement and at the end of the recitals of divya Prabhandham;

“Sri Sailesa/ Rangesha, Dayapathram dhi bakthyathi gunarnavam

Yathindra pravanam Vande Ramyajamataram munim”

{three perumal temples which are remembered and reputed for the embellishment of their processional idols. 1.The Varadaraja Swami temple at Kanchi is famous for the beauty of the umbrella (Kodai Azhagu) 2. The Thirunarayanapuram (Melkote) is known for the beauty of the diamond Crown (Mudi Azhagu) while the Srirangam is known for the captivating and enthralling gait (Nadai Azhagu) of the utsava murthy.

There are 21 towers in the temple. Each one of them is a masterpiece, full of ornamental  images.

More details from related posts all having Srirangam as header.

Ramanujacharya and Srirangam

Srirangam is a living temple whose history goes back almost a thousand years, attracting countless Pilgrims and preserving local traditions for posterity. It is amongst the Tamils that theism reached its fullest expression, a devotion a respect towards a deity, a faithful adoration towards a deity who's equal love for the devotee was experienced by one who showed limitless intensity of love to God.
The Vaishnavism movement was founded by Nathamuni some time in the 8 or 9 century and was continued by his disciple Sri Ramanujacharya in the 11th century. Ramanujacharya  actually taught in the temple of Sri Rangam and fundamentally reformed its organisation. He preached the need to observe ritual, salvation through devotion to Vishnu, in which the worshipper comes to the realisation that he is part of God and entirely dependent on him, self surrender into the hands of the God and to his will, and the confident expectation of his divine favour. Sri Ramanuja taught that the God is a personal God, full of love and grace and that he needs man as man needs him, the individual soul created by the god from his own essence, returns to the god and lives eternally in full communion with him, while remaining distinct from him.
Ramanuja's doctrine which deeply influenced the whole of India and produced countless school of thought is still today the basis of Vaishnava theology as conceived and practised in the temple of Srirangam.
The temples of south India were not only religious, but also cultural centres where knowledge was taught. they occupied an important place in social and artistic life, and played a considerable role in the evolution of Hindu thought. To promote their development and carry out their mission, it was necessary for them to call on the services of a great variety of people, some voluntary and others paid, whose joint action helped to spread teaching, ensure the smooth running of all parts of the administrative machinery, keeping the temple prosperous, manage the various estates donated to the temple, and superintend the work, welfare and education of all different employees. this involved administrative problems of all kinds. What was necessary was a real managerial system, often complex calling for outstanding skills, at all levels including the highest in the service of the god of gods venerated in the sanctuary and the shrines. The system covered not only the personnel on the spot, but pilgrims, priests those officially in charge and others, servants, artisans, musicians, singers and actors attached to the sanctuary.
The administration of the Srirangam temple supplies a perfect example of administration in ancient times i.e. before the reformer Ramanuja (Udayavar)  set a systematic code to follow. This is being followed even today in all the Vishnu temples. Before there were only five categories of temple officials. Ramanuja increased them to ten. their functions are described in detail in the chronicle of the temple.
The first category that of Tirupattiyar, pilgrims who chose Ramanuja as their spiritual master and they were responsible for the ministry of the sanctuary. Their leader carried a mace, and kept himself informed of the running of the temple. Like all the temple staff, these servants began their duty at dawn, after the ritual bath. As soon as the gate of the sanctuary was unbolted, they swept and cleaned the chamber the copper door way, and the enclosure used as an ambulatory. they looked after all the lamps used in worship, refilling them with oil, cleaning or replacing the wicks and adding clarified butter ghee supplied by their assistants (ekangis). They lit the lamps and presented them to the priest holding the service puja. they also carried the torches whenever the priest performed a sacrifice homa. they offered incense, distributed parched grains among the devotees, and received and carried the various offerings intended for the God. they later became responsible also to recite hymns on special occasions.
The second category that of the water bearers or Tiruppani saivar. whose duties were very important since water was very sacred and had a ceremonial role. they were only five in no chosen on the hereditary basis from the descendants of spiritual masters and ascetics who became saints. Their duty was to sprinkle water on the holy places, pour water whenever the umbrella was held near the God during festivals and processions, and to splash water scented with camphor high into the air for the wind to carry the scent to the god. they also inspect the streets of the temple. which had to be watered before each passage of the god. They were entitled to hold the umbrella in front of the hymn singers and to lead processions, to receive on behalf of the temple offerings from devotees. It was also their duty to convene worshippers who wished to discuss the religious code, or any matter concerning the temple, and to act as arbitrators in their discussions.
next are the brahmans or nambis recognised as a group by Ramanuja. They are directly assigned to the service of the god and his worship and to that of a number of minor gods dwelling in the third enclosure. Everyday during the puja celebrated in the sanctuary, they offer incense to the god, prepare and change his jewels, and receive the offerings to be made to the God, of sweet drinks areca nut, betel fruits and coconuts. they carry the lamp used in worshipping god during the god's daily and ceremonial bath. they attend him by offering the articles required for each ceremony. it is also their duty to install the flag on the flag staff. When the God travels for example in processions, it is their duty to seat him on his shrine, his vehicle or his car. they decorate him with garlands of fresh flowers, and give the faded ones, sanctified by contact with the God, to the administrative head of the temple. they are entitled to recite stanzas in honour of the gods vehicles, and a passage from
the vedas. the oldest and wisest among them initiate students.
Next came the priests born in Srirangam Ullurar disciples of ramanuja attached to the service of the god and the processional statue. they were responsible for guarding and handling the objects used for worship, the sacred vessels the garments of the God the mirror the whisks, the fans the umbrellas the jewels and the ornaments of the God, the mace the cushions the box holding the betel which accompanied the god in all his processions and the curved sword. every day and at all ceremonies travels and processions, they presented the god with sandal paste, ritual cakes and dishes of sweet food. they added scent to his bathing water, fanned him and washed his feet. they offered betel before the sacred vaishnava mark was put on his forehead. they brought the offerings from the kitchen and presented them to the God for his meal. they also offered him sandal paste, newly washed garments and garlands of basil. they set before the hymn singers coconut milk in a new vessel. at the end of the gods meal they changed the sacred lamps.
When the God and goddesses met once a year they formed a guard of honour and fanned them. they honoured the head administrator and presented him the objects used in worship. and conducted the services on his behalf and offered him the prasad.
the fifth category comprised the hymn singers and musicians or vinnappam saivar. they were responsible for playing the veena, reciting chanting and singing in the presence of the God on all occasions and played a very large part in the service.. they ranked very high in the scale of ceremonial values. they were entitled to special honours. 

The sacred water bearers also formed the sixth category (Tirukkaragak Kalyar) they were directly and primarily associated with the worship of the god. It was their duty at dawn to take the water pots from the strong room adjoining the store house, fill them in the Kaveri to provide water for two days, and return with them on the back of an elephant. They then had to fill the five sacred vessels used in all the pujas for that day. They held the water pots during the ceremonies of washing the teeth and the mouth of the God, every day at dawn  and after the offering of betel; also the water pots washing the gods feet. Originally it was their duty to pour water on the hands of the officials responsible for preparing the arch of flowers for festivals, and to prepare the garlands of flowers and necklaces of scented seeds for the God.

The seventh category was that of the administrators (Stanattar) whose duties as regards worship were all concerned with the God, particularly when he moved from one place to another. Carrying the God to his palanquin or mount (except the elephant) holding the umbrella over the sacred water during processions staying besides the palanquin to prevent any outward movement. to these were added prerogatives such as offering the god milk and curds. giving away certain offerings to officials, and garlands to the head administrator, affixing the garuda seal to the chest containing the jewels. after the muslim occupation, they continued to be responsible for directing processions and distributing offerings, later they parted with some of their rights to the nambis in particular. the use of Garuda seal passed to the officials in charge of the temple of the Goddess Nachiyar.

Next came the independent Brahmans (Bhattar) who form a separate group responsible for reciting daily at pujas in the sanctuary the sacred texts listed in the chronicle of the temple. they are present at all daily and special ceremonies and receive offerings like silk and cotton,sandal paste, single garlands, betel) after Ramanuja's reform each of them was entrusted with tasks which had previously been assumed by a single nambi, the head of the priests of the temple of Srirangam. 
The next category consisted of Brahmans (Aryabhattal) whose chief function was to keep constant watch over both God and temple. they were posted at the northern and southern entries of the third enclosure, supervised all movements day and night to and from the first two enclosures and held the rear end of the poles of the palanquin when it was carried in procession on both the inward and outward journeys. At night they slept on the verandas near the gateways and at dawn opened the gates to the pilgrims (tirupattiyar) who came to worship. They were the depositors of the royal seal, the purpose of which was to protect them while they performed their duties.
The last category consisted of the group of Dasanambis, descended from an earlier group which provided the temple flowers. they laid out flower gardens for the God. held torches in the presence inside and outside the sanctuary, decorated his palanquin with flowers and prepared it for the procession along the seven enclosures and made all kinds of garlands for ceremonial processions. They also served in the sanctuaries of the Alvars and of Ramanuja, and received great honours.
to these ten categories of temple servants, all Brahmans, Ramanuja added four assistants (Ekangis) who were assigned to guarding the sanctuary at the door and the screen which hid the god at special times from the sight of devotees; it was their duty to refuse entry day and night to un authorised persons. they also guarded the stores of condiments, perfumes and all produce used for daily and special ceremonies.
Ramanuja also appointed eight Vaishnava ascetics (Sattadamudalis) responsible for carrying the standards, the gold and silver torches, and Ramanuja's sword, and serving as guard for the priests. Next came the mace bearers (Vettirapanis). It was their duty to ensure order during processions and when the God was exposed outside his sanctuary. They acclaimed the god at the beginning of ceremonial processions, imposed silence before the recitals of sacred texts, and cleared the way for the hymn singers appointed for divine worship.
In addition to these groups, all Brahmans, Ramanuja appointed non brahmins (Vellalas) from the farming class (Sudras). first came those who measured the grain stored in the temple, including that required for daily consumption; then the guards of the first enclosure and the accountants, whose prerogatives seems to have been much disputed. It was agreed that the office of chief treasurer should be held by a sudra. Later, according to the chronicle, ramanuja established another post which he assigned to a brahman, but this resulted in frequent disputes until finally the post was occupied by a single non brahmin treasurer.
Many other minor posts were entrusted to non brahman, making up a second group whose duties were all concerned with the handling and storing of objects required for worship, the preparation of powders (salt and curry) and clay for sealing the locks of doors.
the third group contained the sacred dancers (devadasis) an institution known to have existed in Thanjavur in the eleventh century(which had nearly400 of them with houses provided and many other facilities) onwards and was abolished in the nineteenth century. their duties were all related to the god and to the most sacred of ceremonies. The devadasis are given a place of honour in the koil olugu which records that one of them set a noble example by saving the temple at the time of the muslim occupation in 1323.
The next group consisted of the guardians of the temple and its outlying buildings, the sculptors and artisans responsible for painting banners and modelling or carving holy images, the goldsmith who worked for the god, designing new jewels, repairing and polishing old ones and carrying out all work in connexion with the ornaments of the god, the copper smiths, who made or repaired copper objects used in worship and the metal founders, who made bells, gongs, standing lamps, and coverings for pedestals and stairs.
The sixth group included artisans such as tailors, who pieced together sewed and embroidered the draperies to be hung from ceilings and pillars, the clothes of the god, and the pennons, the carpenters responsible for making umbrellas, huge fans, insignia, and the tops palanquins, the weavers who used silk thread to make garlands, whisks and tassels.
The seventh group consisted of washerman who washed and dried the garments of the god, cleaned the pieces of cloth covering the plates used in worship, and dyed the cloth decorating the ceiling of the mandapams. this guild is recorded a place of honour in the koil olugu for it is expressly recorded that the image of the god carried off to Delhi by the muslims and rediscovered by chance in 1371 was identified by a washerman of the temple.
next came the potters, forming the eighth group, whose duty was to make fresh vessels each day for the temple kitchen, which were then broken after use.
The ninth group consisted of the boatman, who rowed the milk and provisions for the temple across river Kaveri and carried them to the kitchen.
The musicians and the dancing masters made up the tenth group. they took part in all important ceremonies.
These groups or categories, upwards of a score, formed a large and highly complex community calling for co-ordinated management. But the koil olugu makes no reference to any such governing assembly or committee found elsewhere. It records that the management was in the hands of an administrator general and draws up a list of functions.
Each day at dawn, it was the administrator's duty to go to the temple and meet his closest colleagues. After his ritual bath, he would proceed to the foot of the sacred flag staff (dvajastambha) in the second enclosure, he then went to inspect the kitchen area and the stores of provision and the perfumes required for worship and for the brahmanas; he assigned the servants the duties for the day. next he visited the flower garden to choose the variety of flowers which would be used during the day, depending on the ceremony. thereafter he would proceed to worship the god. Next he presided on a meeting of all the representatives of the temple servants, exhorting them to carry out their tasks diligently; he then supervised the arrangements for the puja.
After the offering of the mid day meal to the god, he was entitled to retire to his house and take food himself. In the afternoon he conducted the various festivities until the evening. when the offering of milk and rice kasaya was made to the god. When homage had been paid to him, he would retire for the day.
His duties included organising every festivity and supervising it to ensure that it was carried out properly. he had the right of jurisdiction, except as regards the nambis and the brahmanas. it was also his duty to affix his seal to all articles deposited with the treasury. all the heads of service of the temple came directly under his orders, and he had his own serving priest (Ekangi). the highest honours were paid to him.
Four other officials deputies to the head administrator, were responsible for the administration of the temple and its outlying buildings. The head store keeper began work every day at dawn by inspecting the kitchen, where he saw to the delivery of a set quantity of carefully cleaned rice, curd, wheat and other cereals, vegetables, coconuts fruits and all the food stuff for the god's meal. every day different kinds of paddy, tamarinds and other produce from the temple lands were brought to the temple storehouse, or in case of oil seeds to oil room where they were pressed or grounded. The head store keeper also looked after the equipment and personnel required for processions, including a thousand coolies to carry umbrellas and pennons. He organised the fireworks for festivals at night, for which the thousand coolies were paid in kind. He supervised the care of the elephants, horses, cows pigeons and pigeon - cotes, deer, wild cows peacocks and parrots belonging to the temple. It was also his duty to supervise the milking of the cows in the presence of the chief cowherd, and to handover the milk to the servants responsible for it. each stable was looked after by a cowman who saw that it was kept clean and supervised the milking twice daily.
A temple superintendent gave orders every day for the removal of parasitic plants from the walls and gopuras. He directed repairs and reconstruction works. decided how tapestries and hangings should be displayed, and saw to the decorations and erection of pandals for the daily and special festivities. two ekangis were assigned to him.
It was the duties of the keeper of the various stores to look after the flower gardens which were to the east and west of the sanctuary and protect and tend the fragrant flowers chosen according to the season to ornament the sanctuary and the gods. He also picked the vegetables, cut the cane sugar and juicy plants and had them delivered to the kitchens. it was also his duty to preserve order in the store houses by rewards and punishments.
The superintendent of the temple lands looked after the seasonal sowing of seeds, and sent to the temple store house all the produce from the land including gleanings. He supplied staff recruited in the villages belonging to the temple. A fourth ekangi a vedic scholar was assigned to him as an assistant.
all this continued until the muslim invasion in the first quarter of the fourteenth century after which the temple was subject to the authority of muslim governors. and their influence is described in the koil olugu as having affected the ritual example the statue of the god was clothed for the bath with a garment of the kind worn by muslims Kaili, also his breakfast became thick pancakes chappathis with butter and curds served to him on a dampened cloth, and the quids of betel were coated with lime on the inside, instead of on the outside as was the hindu tradition. 

Happiness as an ornament.

1. Angam hare pulaka bhooshanamasrayanthi, Bhringanganeva mukulabharanam thamalam,

Angikrithakhila vibhuthirapanga leela, Mangalyadasthu mama mangala devathayaha.

To Lord Hari, who wears supreme happiness as an Ornament, The Goddess Lakshmi is attracted,

like the black bees getting attracted to the unopened buds of black Tamala tree.

Let Her, who is the Goddess of all good things, grant me a glance that will bring prosperity.

2. Mugdha muhurvidhadhadathi vadane Murare, Premathrapa pranihithani gathagathani,

Mala dhrishotmadhukareeva mahoth paleya, Sa ne sriyam dhisathu sagarasambhavaya.

Again and again return, those glances, Filled with hesitation and love, Of her who is born to the ocean of

milk,

To the face of Murari, Like the honey bees to the pretty blue lotus, And let those glances shower me with

wealth.

3. Ameelithaksha madhigamya mudha Mukundam Ananda kandamanimeshamananga

thanthram, Akekara stiththakani nika pashma nethram, Bhoothyai bhaveth mama bhujanga

shayananganaya.

With half closed eyes stares she on Mukunda, Filled with happiness , shyness and the science of love,

On the ecstasy filled face with closed eyes of her Lord, And let her , who is the wife of Him who sleeps on

the snake,

Shower me with wealth.

4. Bahwanthare madhujitha srithakausthube ya, Haravaleeva nari neela mayi vibhathi,

Kamapradha bhagavatho api kadaksha mala, Kalyanamavahathu me kamalalayaya

He who has won over Madhu, Wears the Kousthuba as ornament, And also the garland of glances, of

blue Indraneela,

Filled with love to protect and grant wishes to Him, Of her who lives on the lotus, And let those also fall

on me,

And grant me all that is good.

5. Kalambudhaalithorasi kaida bhare, Dharaadhare sphurathi yaa thadinganeva,

Mathu samastha jagatham mahaneeya murthy, Badrani me dhisathu bhargava nandanaya

Like the streak of lightning in black dark cloud, She is shining on the dark , broad chest, Of He who killed

Kaidaba, And let the eyes of the great mother of all universe, Who is the daughter of Sage Bharghava,

Fallon me lightly and bring me prosperity.

6. Praptham padam pradhamatha khalu yat prabhavath, Mangalyabhaji madhu madhini

manamathena, Mayyapadetha mathara meekshanardham, Manthalasam cha makaralaya

kanyakaya.

The God of love could only reach , The killer of Madhu, Through the power of her kind glances,

Loaded with love and blessing and let that side glance , Which is auspicious and indolent, Fall on me.

7. Viswamarendra padhavee bramadhana dhaksham, Ananda hethu radhikam madhu vishwoapi,

Eshanna sheedhathu mayi kshanameekshanartham, Indhivarodhara sahodharamidhiraya

Capable of making one as king of Devas in this world, Her side long glance of a moment, Made Indra

(King of Gods) regain his kingdom, And is making Him who killed Madhu [11] supremely happy. And let

her with her blue lotus eyes set her glance me a little.

8. Ishta visishtamathayopi yaya dhayardhra, Dhrishtya thravishta papadam sulabham labhanthe,

Hrishtim prahrushta kamlodhara deepthirishtam, Pushtim krishishta mama pushkravishtaraya.

To her devotees and those who are great, Grants she a place in heaven which is difficult to attain, Just

by a glance of her compassion filled eyes, Let her sparkling eyes which are like the fully opened lotus,

Fall on me and grant me all my desires.

9. Dhadyaddhayanupavanopi dravinambhudaraam, Asminna kinchina vihanga sisou vishanne,

Dhushkaramagarmmapaneeya chiraya dhooram, Narayana pranayinee nayanambhuvaha.

Please send your mercy which is like wind, And shower the rain of wealth on this parched land, And

quench the thirst of this little chataka bird, And likewise ,drive away afar my load of sins, Oh, darling of

Narayana, By the glance from your cloud like dark eyes.

10. Gheerdhevathethi garuda dwaja sundarithi, Sakambhareethi sasi shekara vallebhethi,

Srishti sthithi pralaya kelishu samsthitha ya, Thasyai namas thribhvanai ka guros tharunyai.

She is the goddess of Knowledge, She is the darling of Him who has Garuda as flag, She is the power

that causes of death at time of deluge, And she is the wife of Him who has the crescent, And she does

the creation , upkeep and destruction at various times, And my salutations to this lady who is worshipped

by all the three worlds.

11. Sruthyai namosthu shubha karma phala prasoothyai, Rathyai namosthu ramaneeya

gunarnavayai, Shakthyai namosthu satha pathra nikethanayai, Pushtayi namosthu

purushotthama vallabhayai.

Salutations to you as Vedas which give rise to good actions, Salutation to you as Rathi for giving the

most beautiful qualities, Salutation to you as Shakthi ,who lives in the hundred petalled lotus, And

salutations to you who is Goddess of plenty, And is the consort of Purushottama.

12. Namosthu naleekha nibhananai,Namosthu dhugdhogdhadhi janma bhoomayai,

Namosthu somamrutha sodharayai, Namosthu narayana vallabhayai.

Salutations to her who is as pretty. As the lotus in full bloom, Salutations to her who is born from ocean

of milk,

Salutations to the sister of nectar and the moon, Salutations to the consort of Narayana.

13. Namosthu hemambhuja peetikayai, Namosthu bhoo mandala nayikayai,

Namosthu devathi dhaya prayai, Namosthu Sarngayudha vallabhayai.

Salutations to her who has the golden lotus as seat, Salutations to her who is the leader of the universe,

Salutations to her who showers mercy on devas, And salutations to the consort of Him who has the bow

called Saranga.

14. Namosthu devyai bhrugu nandanayai, Namosthu vishnorurasi sthithayai,

Namosthu lakshmyai kamalalayai, Namosthu dhamodhra vallabhayai.

Salutations to her who is daughter of Bhrigu, Salutations to her lives on the holy chest of Vishnu,

Salutations to Goddess Lakshmi who lives in a lotus, And saluations to her who is the consort of

Damodhara.

15. Namosthu Kanthyai kamalekshanayai, Namosthu bhoothyai bhuvanaprasoothyai,

Namosthu devadhibhir archithayai, Namosthu nandhathmaja vallabhayai.

Salutations to her who is light living in Lotus flower, Salutations to her who is the earth and also mother

of earth,

Salutations to her who is worshipped by Devas, And salutations to her who is the consort of the son of

Nanda.

16. Sampath karaani sakalendriya nandanani, Samrajya dhana vibhavani saroruhakshi,

Twad vandanani dhuritha haranodhythani, Mamev matharanisam kalayanthu manye.

Giver of wealth, giver of pleasures to all senses, Giver of the right to rule kingdoms, She who has lotus

like eyes,

She to whom Salutations remove all miseries fast, And my mother to you are my salutations.

17. Yath Kadaksha samupasana vidhi, Sevakasya sakalartha sapadha,

Santhanodhi vachananga manasai, Twaam murari hridayeswareem bhaje

He who worships your sidelong glances, Is blessed by all known wealth and prosperity,

And so my salutations by word, thought and deed, To the queen of the heart of my Lord Murari.

18. Sarasija nilaye saroja hasthe, Dhavalathamamsuka gandha maya shobhe,

Bhagavathi hari vallabhe manogne, Tribhuvana bhoothikari praseeda mahye

She who sits on the Lotus, She who has lotus in her hands, She who is dressed in dazzling white,

She who shines in garlands and sandal paste, The Goddess who is the consort of Hari, She who gladdens

the mind,

And she who confers prosperity on the three worlds, Be pleased to show compassion to me.

19. Dhiggasthibhi kanaka kumbha mukha vasrushta, Sarvahini vimala charu jalaapluthangim,

Prathar namami jagathaam janani masesha, Lokadhinatha grahini mamrithabhi puthreem.

Those eight elephants from all the diverse directions, Pour from out from golden vessels, The water from

the Ganga which flows in heaven, For your holy purifying bath, And my salutations in the morn to you ,

Who is the mother of all worlds, Who is the house wife of the Lord of the worlds, And who is the

daughter of the ocean which gave nectar.

20. Kamale Kamalaksha vallabhe twam, Karuna poora tharingithaira pangai,

Avalokaya mamakinchananam, Prathamam pathamakrithrimam dhyaya

She who is the Lotus, She who is the consort, Of the Lord with Lotus like eyes, She who has glances

filled with mercy,

Please turn your glance on me, Who is the poorest among the poor, And first make me the vessel , To

receive your pity and compassion.

21. Sthuvanthi ye sthuthibhirameeranwaham, Thrayeemayim thribhuvanamatharam ramam,

Gunadhika guruthara bhagya bhagina, Bhavanthi the bhuvi budha bhavithasayo.

He who recites these prayers daily, On her who is personification of Vedas, On her who is the mother of

the three worlds, On her who is Goddess Rama, Will be blessed without doubt, With all good graceful

qualities,

With all the great fortunes that one can get, And would live in the world, With great recognition from

even the learned.

"Sarve Janah Sukhino Bhavanthu, Loka Samastha Sukh