A Brahmin.

The Gods that man a brahmin name
who wrath can quell and passion tame
who never wrong with wrong repays
and truth regard in all he says.

Tis not high cast or noble birth
but steadfast goodness kindness ruth
calm self control and love of truth
that constitutes a mortal's worth.

That man no evil needs to fear
To whom all men are dear
who ne'er abuse in kind requites
Nor struck again the smiter smites
Who never fears nor fear inspires
who nurses no unblest desires
who can himself endure neglect
but pays to others all respect
who though himself by want opprest
Ne'er envies those by fortune blest
Who even in straits would scorn to lie
And sooner far would dare to die
And thus from every weakness freed
Ne'er sins in thoughts, or words, or deeds
A MODEL MAN who nobly lives
To all a bright example gives.
jm

Refresher before the visit.

Annamacharya.
R Mukhari T Adi
P Brahma kadigina padamu
Brahmamu tane nee padamu
C 1.Chelagi vasudha golichina nee padamu
Balithala mopina padamu
Talagaka gaganamu tannina padamu
Balripu kaachina padamu.
C 2. Parama yogulaku pari pari vidamula
Varamosageti nee padamu
Thiruvenkatagiri sthiramani choopina
Parama padamu nee padamu.
This is the foot washed by Brahma. the feet are universal truth by themselves Brahmam.
You measured with your foot the entire earth(beautiful); you kept one foot on Bali's head with least effort one foot  through the sky's reached the upper worlds. these feet also protected Lord Indra.
These feet fulfill a variety of wishes of great sages.(parama yogis) they proclaim that thiruvenkatam is paramapada.
Saint Thyagaraja
R Madhyamavati T Adi
P Venkatesa Ninu Sevimpanu
Padhi Velakannulu Kaavalae nayya
A P Pankajaaksha Paripalitha Munijana
Bhavukamagu Divya roopa manugonna
C 1 Ekkuva neevani Dikkulu Bogada
Akkaragoni Madi sokki kanugona
Nikkamu Neevae Grakkuna Brovedha 
Lukkani Merasae Chakkadhanamugala
C 2 Yaenomu phalamo Nee Naamaamrutha
Paanamu Yanu Sopaanamu Dorikaenu
Sree naayaka Paramaananda Nee sari
Gaanamu shobhaayamaanaamgrulu gala
C 3Yogi hrudaya Neevae gathi yanu
Jana Bhaagadheya! Vara bhogeeshasayana!
Bhaaghavatha priya Thyagarajanutha
Naagaachalamupai Baaguga Nelakonna!
Oh Venkatesa, you have taken abode on Seshaachala hill in the hearts of yogis, one needs myriad eyes to see your glorious roopa. all praise you and say you are the highest of the deities. Your mere darshan will ensure salvation to those devoted to you. I do not know what meritorious deeds that i have that has earned me this opportunity to drink my fill of the nectar of thy sweet name and through them reach your divine effulgent feet.
R Gowlipanthu T Adi
P Thera Theeyaga raadha?
Loni tirupati Venkataramana! mathsaramanu.
A P Paramapurusha! dharmadhi Mokshamula
Paaradholu chunnadhi Naaloni!
C 1 Matsayamu yaakaligoni gaalamuchae
Magnamaina reethi Nunnadhi;
Achchamaina deepa Sannidhini
Marugadabadi Cherachinattunnadhi;
C 2 Iravandaga Bujiyinchu Samayamuna
iya Dagulu Reethinunndhi;
Haridhyanamu saeyuvela chinthamu
yamthyaju Vaadaku Boyinattunnadhi
C 3 Vaaguramani Theliyaka Mrigaganamulu
Vachchi thagulu reethi Nunnudhi
Vegamae Neemathamu Nanusarinchina
Thyagarajanutha! Madamatsaramanu.
Oh Lord of thirupati, Oh Venkataramana please remove the screen of anger, arrogance, jealously, with which i am afflicted which are denying me dharma, artha Purusharthas including Moksha.
As a result of this screen in me i am like the fish which get caught by grasping the bait in the fish angle. this screen is blinding me even from jnana. My pitiable situation is similar to that of a diner getting stuck with a fly in his throat while eating. this screen is creating havoc in me which is akin to the situation where a person offering prayers to God allows his mind to wander over other places. this screen is getting me caught in the web of evil, even as ignorant beast get caught unawares in the hunters net. I thyagaraja pray you remove this veil which is blinding me from seeing the truth.
Purandaradasa
R Malayamarutham T adi
P Smaranae onde salade
Govindana nama onde salade
A P Paramapurusha nannu nera nambidavarige
duritha badhegalu guruthu thuruvuvell
C Sakala theerthayathreyu madidanta
Nikhila punyada phalavu
Bhakthi purvakavagi bidadanu dina dalli
Prakata purandharavittalana namada.
Will it not suffice if i think only of you? Will it not suffice if i utter the name GOVINDA?  those who believe in You as the Paramapurusha are relieved of their great sufferings immediately without any delay. Purandaradasa says that by uttering your name with devotion one can obtain the merit of visiting holy pilgrim centers.
R Thodi T Rupakam
P Ninnanodi dhanyanadeno He Srinivasa!
A P Pakshivahana Lakshmiramana
Lakshya vittu nodo pandu. Paksha sarva
daithya siksha rakshisenna kamalaksha
C Desa desa thiriginanu asebaddhanade
swamy Dasanenisi enna jagadesa kaayo
Vasudeva Kanthu janaka kelo enna
antharanga dasa ennu anthara villade
pali siya hanthakari Purandara vittalana!
OhSrinivasa! i am indeed blessed to have seen you. Oh Lakshminatha, Garuda Vahana, vanquisher of asuras, friend of Pandavas, oh lotus eyed Srinivasa! Please bless me. Save this sinner who is wandering from place to place and is lost in enjoying worldly pleasures. please make me your abject slave and devotee. Oh sreenivasa you have understood my prayers and have answered them by saving me granting salvation.
Papanasam Sivam
R Hameeranandi T Adi
P Sreenivasa Thiruvenkata mudayay
Jaya Govinda Mukunda Anantha
A P Deena saranyam enum peyar kondai
Deenan ennaipol varevar kandai
C Jagam Pugazhum ezhumalai mayavanae
Thirumagal Alarmel Mangai manalane
Jagannatha Sankhu chakra dharanae!
Thiruvadi kabhayam abhayamayya
Jaya sreenivasa!
Oh srinivasa1 Oh lord of Thiruvenkatam! Oh Jaya Govindaa! Oh Mukunda! Oh Anantha! You are known as unfailing support of the weak. You could not have seen any one more helpless and weak like me.
Oh Lord of seven hills praised by the world. You are the consort of Alarmel Mangai thaayar. Oh Jagganatha Oh Lord adorned with conch and discuss I salute your divine feet.
Akhila Bhuvana janma sthema Bhangaathi Leelae
Vinatha Vividha Bhootha Vraatha
Rakshaika Deekshae Sruthi
Sirasi Videeptae Brahmani
Srinivasae Bhavathu mama 
Parasmin Se Mushee Bakthi roopa.
Ramanuja says may my knowledge assume the form of loving devotion for Lord Srinivasa. who is the Supreme Brahman and Who is the shining crown of the Vedas. He is the Upanishad himself and who has as his sportive activity the task of creation, sustenance and destruction and who has taken upon Himself the unfailing supreme task of protecting whoever surrenders before Him.
Lofty explanations have been given for the above Thirumangai alwar has sung 52 verses in praise of Venkatachalpathi Nammalwar has sung 50 verses. In all  ten alwars have sung in praise of the lord of Tirumala.

Partha sarathy temple Triplicane.

Archaavatara Sthalam. In this one temple the deities of Ayodhya, Sri Rangam Kanchipuram, Ahobilam and Mathura can be worshiped. Also the standing sleeping and sitting lords can be viewed, also Yoga Bhoga and Veera aspects of the lord can be glened. Besides these uniquie features there are separate shrines built for Sri Peyalvar, Sri Nammalvar and Thirumazhisai alwar. Idols of Sri alavandar, Sri ramanujar, Sri Manavala, Sri Vedanta Desikar and Sri thirukachi nambi are enshrined here.The temple excited inthe 5th and 6th century as the alwars have sung in praise of the Lord of this temple. the present temple was built by a Pallava king around 779 - 830 A.D.
The temple which was under the management of the East india company was handed over to three persons belonging to the Srivaishnava Tengalai sect.one was a Brahmin the second was a arya vysya and the third a hindu following SriVaishnavite philosophy. No fishes exist in this temple tank a story connected says so five theerthams are Indira theertham, Where horses can be gifted,Soma theertham, where milk curd butter silk cloth are gifted, Agni theertham, a bath here ensures a healthy disease free life and goats are gifted here, Meena theertham where pearls corals honey can be gifted, and Vishnu theertham a worry free life in ensured by having a bath here. any gift given here has a great multiplier effect. a bath in this Puskarini is equalled to 60,000 baths in Ganga. On Ashtami Krishnapaksha during the Karthik month prayers offered to the departed will earn the blessings of all the forefathers.
Seven rishis Bhrigu, Atri, Marichi Markandeyar, Sumati, saptaromar and Jaabaali were doing penance here in Brindaranyam the tulasi thotam. they all saw the divine form of the Goddess one particular day and they found a beautiful child resembeling the vision they had while praying they named the child Vedavalli as they had her vision while reciting the Vedas. some time later a young prince came to the area and the beautiful child now grown up recognised the Lord in the young prince and named him Mannathar (my husband) Brighu maharishi also recognised the Lord the divine marriage was performed  and rishi requested the Lord to give him darshan which the Lord did. That is how the Idol of Lord Ranganatha is seen even todayin this place.
Madhuman son of a holy rish Sashivadan and an apsara Hylai.He was left in a cave and grew up drinking Honey initially and then brought up by the rishis inand around the area Pandaram. Gargeya Maharishi related the story of Rama and requested him to go to Kairaveni tank and do penance Here rama with sita devi and all his brothers gave him darshan that is how their idols are found here.
The Rishi Saptharomar here wished to see the Lord as he had appeared to save the Gajendra. that is how the Lord Vardaraja appeared here sitting on Garudar with his Shanka and Chakra in his hands.
The great Rishi Atri was doing a severe penance in the Brindavanam here, when one day while having a bath in the Indra theertham immersed in prayer he saw the air around was charged with divine music Menaka, tilottama, Rambhaand oorvasi appeared dancing around the luminous golden chariot decorated with pears and navarathnas people were whisking fans for the Lord Narasimha Swamy sitting in a calm composure in the charriot. the Bird garuda and Adisesha the divine couch were there. Rishi Atri was blessed and the Lord continues to give darshan to all devotees here as Yoga narasimhar, the utsava murthy is Azhagia Singar Perumal .
The presiding deity is Lord Parthasarathy also called Venkata Krishnan. The Lord appeared here to fulfil the promise to two people one King Sumathi who wished Lord Venkatesa give him a view of his being Partha sarathy and to the great Atreya rishi who was doing penance at the Brindaranyam having guided to go there by Vyasar. the Lord here is seen with his consort. He usually appears with his consort to bless his devotees. though he is said to be a figure on the battle field as Partha sarathy. When the Lord wants to destroy the evil forces he appears alone.
The Utsavar murthy of Parthasarathy is bewitching ever smiling. the face has a number of marks left by the arrows aimed by Bhishma on him. the utsavar murthy gets a golden hue every time the thirumanjanam is performed for the vigraha. Metallurgist are unable to explain this phenomena.
The Lord here has a moustache (Mulavar) not seen in any other Krishna temple  he being a yadava king having a Kshatriya insignia. He holds a sword which represents Knowledge. he is seen with Rukmini Devi on his right  and besides her is his brother Balarama to his left are Satyaki Pradyumnan and Grandson Aniruddha.
A sloka from Brahmanda Purana on the Lord Parthasarathy.
" Sa idaaneemapi munaye drisyate tatra maanavaih Rukminiya - cha aniruddena pradyumnena ca sevitah Halaayudhena sahitas sthitaa satyakina saha Parthasarathir ityeva visruto jagatipatih"
meaning;
Lord Parthasarathy installed here by Atreya rishi worshipped by Pradyumna, Aniruddha and Rukmini seen along with Balarama and Satyaki. that famous Lord is even today here at triplicane. to enable the devotees to worship Him.

abhidhiyate,

The Jnana Yoga section,chapter (13 to 18) explains the nature of matter and the soul, the way to realise the soul as distinctly different from matter, the reason why the atma is associated with matter and the way the atma may be meditated upon.

Lord Krishna explains that while in a physical body the jiva or embodied being believes they are that body, thinking I am a man, I am a demigod, I am a female, I am famous, I am powerful, etc. all of which are distinctly different form the atma or eternal soul. The physical body is that which the spiritually intelligent assert as the ksetra or field of enjoyment. One who has the realisation of the jiva being part of an aggregate whole composed of divisible parts being the physical body, the subtle body and the atma. One who has the understanding that I know this body and instead of the mentality that I am this body. One who is cognisant of these things and realises what theatma actually is factually asserted as being ksetrajna or the knower of the field. It can be said that when cognition of objects external to the physical body arises the conception of I am my human body who sees for example this house before me, implying that the one who sees thinks the atma is inseparable from the physical body and not that the atma is totally independent of the physical and subtle bodies. Subsequently when one has achieved atma tattva or realisation of the soul and experienced its spiritual existence then one will be cognisant of their physical body merely as a house within which the atma inhabits. To perceive a house as external from the physical body is the same as perceiving the atma as external from the physical body for one who is realised. One who is cognisant of this reality sees the atma as a distinct entity separate from the physical and subtle bodies.

To assert the indisputably modifiable and perishable physical body and its qualitative characteristics to the immortal atma in accordance with the law of coexistence of subject and attribute is as unreasonable as asserting that the milk of cattle is an inseparable attribute of every type of cow, bull or heifer falling under that generic term.

Due to the fact that the phenomenally unique and sublime nature of the atma precludes any perceptibility by the senses of sight, sound, taste, touch and smell to experience it and is only perceptible by the consciousness of a clarified mind purified by introspection amd meditation derived from the process of yoga or the science of the individual consciousness perfecting communion with the ultimate consciousness. The spiritually deficient are beguiled and bewildered by the mere propensity of matter and deluded misconstrue the perishable physical body and the eternal, immortal atma. This will be further clarified in chapter 15, verses 10 and 11 where Lord Krishna explains that those bereft of wisdom with impure thoughts cannot perceive the atma.

idam sariram kaunteya ksetram ity abhidhiyate.
etad yo vetti tam prahuh ksetrajna iti tadvidah.
There is an intelligent principle that not only resides in the body but also cognizes and governs it.

The human body may be compared to a pot. The mind, intellect and the senses are parallel to the water, rice and potato put into that pot placed on the hearth. Within a while the pot gets heated and the water boils the rice and potato. The contents then becomes too hot to be handled.
This heat however belongs to the fire and not to the pot and its contents.
Similarly it is the Shakti of Brahman that enlivens the body, mind, intellect and the senses.

karya karana kartrtve hetuh prakrtir uchyate
purusha sukhaduhkhanam bhoktrtve hetur ucyate.

It is the father who transforms himself into the son. subsequently some of the doings of the son delight the father while some other activities pain him. It is the Purusha that poses to become the Prakriti. Modifications of the Prakriti are known as body and senses. the senses in their turn get themselves classified as the senses of perception and those of action. Both the forms of senses are servicible to the jivathma to have contact and communication with Prakriti. The relationship created in this way begets pleasure and pain. The experience of pleasure and pain is the foremost factor in molding the character of the Jivatman and educating him for the life supramundane. Prakriti is the foster mother leading the Jivathman from the unreal to the real, from ignorance to enlightenment and from death to immorality.
Plentitudes and blessings such as Brahma jnana and the Bliss of Brahman comes to us mortals because of the gracious mediation of Maha Maya(THayar). But for her intervention none can have even a peep into the beyond leave alone getting fixed into the absolute.

Dwajasthamba Tiruvananthapuram.

this a fine log of teak 80ft in height, circular tapering to the top. this log is covered with series of copper plate rings which are gilded thickly with fine gold on the exterior this is achieved by a peculiar process. The superior kind of gold is used to achieve this first the gold is beaten into plates of the thickness of paper and then cut into pieces which is ground on a stone with sand and quick silver the resultant past is then used to cover the copper rings which when polished and finally heated the sand and quick silver disappear and the gold shines giving the very special effect.

Stala Purana 

It is said that a Bilwa mangala Samiyar used to perform his daily pooja to a few saligramas which he had and invariabaly every day a small child used to interrupt him by displacing the saligrama or the flowers used. One day however the samiyar got angered with the child and hit him. the child felt hurt and told the Samiyar that he was none other than the god he was worshiping but now he was going away to ananthankadu and if the samiyar wished to see him he should come there. on realising the samiyar ran in the direction in which the child had run off but he could here only the jingilling of the anklet and waist band bells he searched but alas. he could only hear the jingaling noice which he followed. One day he heard a small child cry and became alert the mother of the child a pulaya woman was trying her best to quiet the child but it continued to cry she then threatened the child if he continued to cry she would throw him into the Ananthankadu. when he enquired where it was the woman showed him the direction and as he approached it he did hear the same sound of ankletbells and waist band. his joy knew no bounds. suddenly a huge Iluppa tree came falling down with a great big thud. the samiyar saw the figure of Vishnu lying on the adhisesha with his four arms in an endearing pose but the idol was very long they say extending from Thiruvallar to Thirupapur with only the mid portion in Thiruvanantha puram. He fell at the lords feet and sought forgiveness. he also asked the lord to contract himself so that he could offer worship. the Good Lord did so. this idol was worshipped for a long time until it was replaced by the present idol made of 1008 saligramams. 

Sugandagiri Thiru Naraiyur Nachiyar Koil.

Also known as Srinivasa kshetram, Thirunaraiyur, Sugandhavana kshetram, Nambiyur, Mani mada Kovil, siddhikshetram, Pancha Vyuha sthalam, Dwadasakshara kshetram. Sugandha giri Thiru Naraiyur Thiru = holy narai = sweet scent ur= place.
Nambiyur because perumal here is known as Nambi, Pancha vyuha sthalam as god manifested in five forms and is seen in the five forms in the Garbhagriha. Mani mada koil because the temple is structured in such a manner that it looks like a tired structure. this mada koil i.e. tiered structure is a peculiar feature of the temples built by the Chola king Kochchenganan.
The Moolavar here is seen in standing position facing east with only two hands. The thayar is seen standing along with the Moolavar and is called Vanjulavalli. there are five theerthams the famous one is mani Mukta nadhi theertham. also Aniruddha theertham, Pradhyumna theertham, Samba theertham and Sankarshana theertham.
Special features of this temple is the idol of Pakshi Raja which is made up of Saligramam from a single stone 8 ft high and 5 x 5 at base. amudha kalasham is offered as Neivedhyam this is a round shaped sweet like modakam, therefore he is also known as Modaka Modar.
The perumal goes on a procession twice a year on this stone garudar. once in the month of Margazhi on the 4th day and second in the month of Panguni on the 4th day. The peculiar feature of this Garudar is that when he is first moved out of the sannidhi four persons can easily lift him but as the utsavar moves on with the utsava vigraha the weight gradually increases four become eight and eight sixteen until sixty four persons carry. The parama pada vasal faces south in this temple, all other vaishnavite shrine it faces north.
Nachiyar is standing next to the perumal on his right and she gets precedence over him in all the functions. In the utsava murthy too the nachiyar only one found here is standing 3 " in ahead of the Lord. Pen Arasu Nadu even the God is not spared. the lady rules here. It is a svayam vyuha kshetram.

Deity            : Thiru Naraiyur Nambi, Srinivasa Perumal Standing Posture facing East

Goddess       : VanjulaValli

Azhvaar       : Thirumangai Azhvaar-110 verses

Temple time : 630am –12.30pm and 430pm-830pm

 Contact      : Gopinathan Bhattar@ 94435 97388 / 0435 2467167

Nachiyar Koil Thiru Naraiyur

Temple of Special prominence for Goddess
The Place where Thiru Mangai Mannan was initiated the ‘Pancha Samaskaaram’ by Thiru Naraiyur Nambi
Garuda Sevai is special at this place for Kal Garuda increases in weight manifold - While only 4 people carry him out of the sannidhi, 128 people are required to carry him out of the temple

Located 10kms from Kumbakonam on the Thiruvarur Road is the 5th Century AD Nachiyar Koil in Thiru Naraiyur. Built by the Chozha King Ko Chengan Chozhan, the Nachiyar Koil has 16 Gopurams including the 5 Tiered Raja Gopuram. Ko Chengan had already built 70 Saivite Temples and this one, the 71st, was his first Vaishnavite temple. Hence, this temple has a lot of resemblance to Saivite temples, in its form and structure.

Thirumangai Azhvaar has dedicated an entire set of 10verses in his Periya Thirumozhi crediting Ko Chenganan for his construction of Nachiyar Koil (http://prtraveller.blogspot.in/2014/12/ko-chenganan-and-nachiyar-koil-divya.html).

Prominence to Nachiyar at the Thiru Naraiyur temple

Lord was of the view that in Kali Yugam men would have to listen to women ( husband to listen to wife’s words). Hence, much before that, he decided that he would first serve as an example and listen to the Goddess here. On all occasions, the first rights are reserved for the Nachiyar. Even the food is first served to the Nachiyar and only then to the Naraiyur Nambi.

Being a temple where Goddess has prominence, one can see the Lord slightly by the side and the Goddess is the one who has the prominent position inside the sanctum. Even from the entrance of the temple, one gets a glimpse of Vanjulavalli Nachiyar.

Naachiyaar Koil in Thiru Naraiyur is one of the few Divya Desams where Goddess has prominence over the Lord. Some of the other Divya Desams where Goddess is dominant are Srivilliputhur, Uraiyur and Thiruvellarai. While Srivilliputhur is called Nachiyar Thiru Maligai, Thiru Naraiyur is called Nachiyar Koil. There is no separate Sannidhi for Goddess and she is always seen together with the Lord. This is the only Divya Desam where Lord is seen with a conch and charka in front of his face.

Thiru Naraiyur Nambi initiates Pancha Samaskaaram to ThiruMangai Azhvaar

Thiru Mangai Mannan (Neelan) who was the army chief of a Chozha king fell in love with Kumudhavalli. She was to accept him only if he came to her with a true Vaishnavite identity. ThiruMangai Mannan looked to ThiruNaraiyur Lord to give him the Vaishnava identity and help him secure the hand of Kumudhavalli.

Thiru Naraiyur Nambi is said to have initiated ThiruMangai Mannan with the Pancha Samaskaaram, which is the true identity for a Vaishnavite. Thus, Thiru Mangai Mannan became Thiru Mangai Azhvaar.

What is Pancha Samaskaaram – The identity of a real Vaishnavite

1. 12 Thiru Naamam on the body (fore head, arms, chest, on the back….)

2. To include the name of an Acharya in one’s name

3. To have the ‘chakra’ seal inscribed on the left hand

4. To first serve the Lord with food every day and

5. To understand and utter the Thiru Mandhiram

Only Divya Desam Lord to have offered Pancha Samaskaaram

Thiru Naraiyur Nambi is the only Divya Desam Lord to have offered the Pancha Samaskaram initiation to anyone. As a mark of initiating the Pancha Samaskaaram on the Azhvaar, Lord Srinivasa is seen leaning forward slightly, quite a unique sight at this temple.

Thiru Naraiyur Lord praised as Nambi

Lords of only a few Divya Desams have been praised as Nambi. The most prominent among them is Thiru Kurungkudi, the other one being the Lord here who is referred to as Thiru Naraiyur Nambi. An Achaarya is referred to as Nambi and since Thiru Naraiyur Lord initiated the Pancha Samaskaram to ThiruMangai Mannan, he became the Achaarya of Thiru Mangai Azhvaar and hence the Azhvaar referred to him as ‘Thiru Naraiyur Nambi’.

ThiruNaraiyur Nambi is also credited with the bringing together of Thirumangai Azhvaar and Kumudhavalli, as he was the one who initiated the Pancha Samaskaram to the Azhvaar, making him a true Vaishnavite.

ThiruMangai Azhvaar’s 110 Paasurams on the ThiruNaraiyur Nambi

Recognising this special initiation of Pancha Samaskaaram, ThiruMangai Azhvaar praised the Lord with over 100 Paasurams, the highest for any temple. The only other Lord that ThiruMangai Azhvaar has praised with a 100 Paasurams was Thiru Kannapuram Sowri Rajan Perumal, where the Lord explained the Thiru Mandhiram to Thirumangai Azhvaar.

‘Mathil Inghe, Madal Anghe’ says ThiruMangai to Srirangam Lord Ranganatha

As seen in the earlier story on Srirangam, Thiru Mangai Azhvaar had built the wall at Srirangam Ranganatha temple (http://prtraveller.blogspot.com/2007/09/108-divya-desams-srirangam-lord.html). So pleased with Lord Ranganatha with ThiruMangai Azhvaar that he wanted him to praise him with Madal - Love Letters to the Lord.

However, Thiru Mangai Azhvaar told Ranganatha that the Madal was dedicated solely to the Naraiyur Lord: “Mathil Inghe, Madal Anghe” meaning ‘Wall in Srirangam” and “Letters in Thiru Naraiyur”. He composed two Madals - Periya ThiruMadal and Siriya ThiruMadal.

The temple has been built in such a way that one can see the sanctum even from outside the temple premises. With several layers, each comprising of several steps, leading to the sannidhi, the sanctum looks like being atop a hill, on first looks from the temple entrance.

Kal Garuda (Garuda made in stone)

Garuda, the vehicle of the lord, is of special significance at this temple. The story goes that a sculptor who was creating an image of Garuda suddenly found the idol flying after he had made its wings. Shocked at this sudden action, the sculptor threw a stone at Garuda and struck him on the nose. Garuda came falling down and decided to settle here at this place and bless the devotees.

A huge and well built Lord Garuda is seen just next to Lord Srinivasa’s Sannidhi. In the Tamil month of Aadi, Thiru Naraiyur Nambi makes a visit to Garuda’s Sannidhi.

  
A magical Event - Garuda increases in weight manifold

During street procession (Margazhi and Panguni), an unbelievable event takes place at the Nachiyar Koil. While only 4 people carry Lord Garuda out of his Sannidhi, as the Lord goes out of each Layer and prakaram, he is said to increase in weight, that 8 people, 16 and then 32 people are required to carry Lord Garuda out of the temple. Finally, when the Lord is taken outside the temple, Garuda increases in weight so much that 128 people are required to carry the Lord. On his way back, it is said that Garuda mount decreases in weight and finally when he is back in the Sannidhi, only 4 people are required to carry him.

Kal Garuda is said to answer the prayers of devotees immediately and remove all Doshams. Childless couples, unmarried women, people with Naaga Dosham will also be relieved if they pray to the Kal Garuda at Thiru Naraiyur temple.

Idols of all 108 Divya Desams at Nachiyar Koil

An old Brahmin wanted to see all the Divya Desams. However, he could not visit because of his old age. The old Brahmin prayed before ThiruNaraiyur Nambi, who is said to have given the idols of all the 108 Divya Desam Lords to the Brahmin. This is the only Divya Desam where the idols of all the 108 Divya Desams can be seen.

In his Periya Thirumozhi praise on Thiru Naraiyur, Thiru Mangai Azhvaar refers to Naraiyur Nambi as the Lord whom he saw in different postures in several other Divya Desam Lords.

Another unique feature at this Divya Desam is that the Vimaanam above the Sanctum Sanctum is like a tower. This is the only Divya Desam where one finds a 10 feet Brahmma in a standing posture within the sanctum. In other Divya Desams one finds the image of Brahmma on the wall.

Krishnaaranya Kshetram

Nachiyar Koil is the beginning of the Krishnaaranya Kshetram. This continues at Thiru Cherai, Thiru Kannamangai and finally ends at Thiru Kannangudi, near Nagapattinam.

lot more to come.

Thirugoshtiyur

The temple I fell in love with. This temple holds a special place in my heart. the idols are beautiful and have a effect of largeness. in every thing you see. its a huge temple. The Ashtanga vimanam is unique as such vimanas are rarely found. only in three other temples you have vimanas like this. Ashtanga vimana has eight separate vimanas two each on its four sides. Perumal is also seen in five different poses in five shrines in this temple. Ninran standing, Kidanthan sayana, Irundan sitting, dancing Koothandam perumal Krishna and Nadamadum perumal walking Narasimhar. It is believed that the Ashtanga vimana was sculpted by divine  sculptures Visvakarma and Mayan. The golden Kalasam on top of the Ashtanga vimana is 5 ft. high and 6.75 ft in circumference. equal to the big Kalasam of the Big temple in Tanjore. The shadow of the vimana never falls on the ground (Thus proving it as an architectural marvel) the eight small vimanas on the four sides depict the Ashtaksharam. some say the vimana looks like Garudar folding his hands.
The vimana has three tiers. the first tier is known as Vaikuntam or Tirupparkadal, the Moolavar known as Uraga Mellanaiyan, this was used by Perialwar while doing mangalasasanam to the Moolavar. In sanskrit he is known as "Pannaga Mirudu Sarpasayee. He is seen in a sayana pose lying down on Adisesha. Sridevi and Bhoomi Devi are seated near His feet. Perumal is seen in His ksheerabdhi syana nadha thirukolam pose. In the garbha griha near the feet of the Perumal are seen Madhu Kaitapa, the asuras, Devendra, King Purooravasu and the Kasi Raja. Kadamba Rishi is seen seated near the head of the Perumal as if he is offering Nitya seva to perumal. Perumal is in His Sayana thirukkolam. His right hand is in a pose as if He is confering abhayam to Adisesha. The utsava murthy is also in this tier. He is known as Sowmya Narayana, Madhava. Thirumangai alwar addresses him as Velliyan and Kariyan, Thirumagalukku Iniyan (loved one of Sridevi) and as Kula Ma Magalukku Iniyan (loved one of Nila devi) and as Nila Mamagalukku Iniyan (loved one of Bhoomidevi)
Thirumangai alwar addresses the Thirumanjana murthy as Deva Devapiran. The Bali Berar who is the nityotsavar was addressed by Perialwar in his mangalasasana as Kulirndhu uraikinra Govindan. The fifth berar amongst the Pancha berar in this garbhagriha is the yoga berar Velvi murthi Perialwar referred to him as Naraka Nasan.

The second tier is known as Indra lokam. Here one sees the Perumal along with Sri Devi and BhoomiDevi in the standing pose. He is known as Upendra Narayana, Ninra Nambi, Ninra Narayana.

The third tier is known as Parama padam. Here the perumal is known as Para Vasudeva as also Paramapadanathan. He has Sridevi and Bhoodevi on either sides. Seen in a sitting posture. On the three walls of the garbagriha there are paintings of nityasuris and other great rishis who have attained mukti. In the gopura vasal in front of this garbagriha there is a painting which explains how the souls of all those who breathe their last in this town attain moksha.The picture represents that as soon as one attains mukti, the thamogunam dies. the soul is then lifted by the Devas, seated on a vimana, taken to viraja nadhi. The soul then has a dip in the Viraja Nadhi. Immediately the rajo gunam also disappears. So the soul with just the satva guna reaches Vaikuntam. Its identity i.e. sookshma roopa is lost and It attains a form similar to that of Nityasuris.
Largeness seems to spill from the entire structure. was this not the place where Ramanujacharya was named Emberumanar by Thirugoshtiyur nambi, for his magnanimity to share the Astakshara mantra with all people.
Legend has it that Siva Brahma and Vishnu met here. It was the place where Hiranya vadha was planned.
Perumal was in the middle of all the devas who met and decided to destroy Hiranyasura the god here is known as Stitha Narayanan. also as Pannaga Sayana as he is lying down on adhisesha.
The two idols of Lord Narasimha in this temple are also unique.they are seen in the Northern prakara, In one idol he is seen fighting with Hiranya in the other he is seen slaying Hiranyan. Both the idols are terrifying.
Ramanuja also got the title of Thiruppavai jeeyar at this place.
Ramanuja was the first religious reformer being a great vaishnavite savant who released religion from the fetters of the priesthood. He made the religion reach the populace. till then it was the language unknown to common man who practiced it. It was in this sacred place that Ramanuja decided and proclaimed with out cast and class distinction. He cast aside the spirit of caste exclusiveness and any illusion of spiritual superiority of certain select communities. Here the heart expands so to say to include all human kind. The same feeling one gets when we visit Tirumala. let us all in throngs after throngs reach the lotus feet of the great lord.
The temple is maintained by Siva ganga Devasthanams. and they do a very neat job to maintain with pristine purity. all the super structures are maintained in their original shape and colour. one has to pass through many narrow passages, high domed halls and uncut stone steps and then get to the top of the vimanam. The paintings have been preserved in excellent manner.

























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