Nammalwar.

The Name NAMMALWAR conveys very many meanings. Nam Alwar in Tamil means our own saint. This is said to have been given by Lord Ranganatha to this saint. this is stated in Kamban's Satagopan Andadhi. he was so called because of his conquest of the Satha Bayu or the conquest of the materialistic attractions of the world atmosphere which stands in the way of spiritual vision of the soul. Other name he is know by is Maran one who is different. he is also known as Parankusa meaning one who has control over the elements, even as the elephant is controlled by ankus. He is also famously known as Vakulabairana. It is believed that Nammalwar is Rama himself who has come into the world without Sita devi. He is believed to have promised her that he would be wearing the garland made of Vakula flowers which are said to represent Devi herself. As Nammalwar was always wearing Vakula flowers he came to be known as Vakula baranan. Nammalwar was born in the Kaliyuga just 43 days after Sri Krishna retired from the world. ending dwapara yuga. The Bavishyat purana prophesied that inthe begining of Kali yuga on the day the full moon is in conjunction with the constellation Visaka, Visvaksenar who is the commander in chief of Vishnu will himself incarnate as Nammalwar in order to revive faith in Vishnu. Brahmanda Purana also refers to this when it says that in the Pandya desam in the town called Srinagari /Thirunagari on the banks of the river Tambarapani will be born a saint known as Nammalwar. 
The genealogical table detailing the ancestors of Nammalwar is as follows:
1. Thiruvazjudi Valanadar (king of Kurugu nadu with thirunagari as its capital)
2. Dharmavarma.
3. Chakrapaniyar.
4. Achutar.
5. Senthamarai Kannar.
6. Senkannar.
7. Porkariyar.
8. Kariyar.
9. Nammalwar.
Porkariyar got his son Kariyar married to the daughter of Thiruvazhmarbar, the great vaishnavite of Thiruvanparisaram a place close to Kurugoor. thiruvazhmarbar's daughter was Udaiyar Nangaiyar. After the marriage Kariyar and Udaiyanangaiyar visited Thirukurungudi and prayed to Lord Nambi for an issue. god promised to fulfil their wish. Kariyar and his wife returned to Kurugoor or Srinagari. Meantime Narayana i.e. thirukurungudi Perumal Nambi had commanded His chieftain Visvaksenar to go down to earth and be born as the son of Kariyar. Adisesha, the divine couch of Narayana was born in the form of a tamarind tree which was to be the holy tree under which Nammalwar would meditate. At the same time Madurakavi was born in a brahmin family at thirukkolur. He is believed to be the Amsam of Periya thiruvadi, (Garuda) the mosaic of the Lord's pattern was falling into the predetermined intentions. Madurakavi was well versed in six agamas, the four vedas, the mimamsas, the puranas, dharma sashtras, thus was very well versed as per standards of those days. He proceeded to visit the divya desams of the North of India.
meantime in Kurungoor where Nammalwar was born he as child never cried, never suckled, and did not even open his eyes. the parents grew worried but religious as they were presumed that god had blessed them with such an issue for a purpose. On the 11th day after the birth of Nammalwar the parents bathed him and took him to him to Adinathar koil in Srinagari, near the banks of Tambarapani river. The child which was in a gem studded gold cradle was named Maran by his parents as he seemed to be different from other children. No sooner the child and the cradle were before the lord, the child of 11 days crawled out from the cradle and took his position in the tamarind tree a position it assumed is padmasana pose with the forefinger and thumb forming a gnana mudra. he did not seem interested to see anything, eat any thing. or require anybody or any thing a quiet content child deep in meditation. what a wonder for a 11 day old child. he stayed in this pose and form for 16 long years as per the records of all the works and people of those times.
meantime Madurakavi who had gone on a pilgrimage to North India one night saw a bright effulgence which can be compared to thousands of suns illumining the sky. this got him anxious and he was keen on observing this phenomenon night after night. His curiosity grew as he seemed to be receiving a message. he decided to verify whence forth this bright light was shining night after night beckoning him so to say. he then slept by day and in the night would walk guided by the light which shown guiding him to his quest. he arrived at Srirangam but the light seemed to be coming from further south. on per suing it he reached thirunagari. here the star or light he was falling disappeared. on enquiry the people mentioned the strange features of the wonder child who lived in the tamarind tree. Madura kavi visited the place. He felt he identified the effulgent star with the brilliance radiating from the saint. Madura kavi wondered if the sixteen year old boy had any life at all for he was seated like a statue. he wondered if there was an ability to hear. to test both these qualities he lifted a stone and then dropped it on the ground. the noise startled the motionless figure he opened his eyes and smiled at Madurakavi which was enchanting. Now Madhurakavi wanted the boy to speak so he posed a tricky question. If in the womb of what is dead a subtle thing is born what does it eat and where does it abide? the answer he got was so apt to the tricky question it even today seems strange at what was conspiring between the two great souls. If one is not aware of the mind body soul divine relationship one may find no meaning in both the question and the answer. Nammalwar's answer was it eats that and it abides there.
As I am not qualified, i desist from any explanation of the question or the answer. But a fit pupil found a great teacher and the bond between the teacher and the taught was made in that moment of revelation. and we centuries later are yet trying to figure out what then went on between the two we seem to be awe struck at the genius of both the teacher and the taught. the works the life of how Nammalwar lived the remainder of his life is before us and to comprehend even a small portion of it seems a mammoth task.

Thirumayam

Satyagirinathan or sathya murthi the Moolavar is standing and facing east. the utsavar is Meyyappan. the thayar is Vuyyavandha Nachiyar. the Vimanam is Sathyagiri. the Kadamba Pushkarini and sathya theertham, the forest is sathya vanam, the hill is sathyagiri, the tank is sathya puskarini.
the tamil equivalent of truth is mei and the God representing truth is Meyyappan. and the place Thirumeyam.
King Mahendra who was highly proficient in music had a carving engraved in the cave detailing the sangita swaras in pallava script.
This place is known for the images of both Vishnu and Siva being carved on adjacent caves and both could be worshipped from a single spot before the wall was built. 

Azhagar Koil Thirumalirum Solai.

At the foot of a high range of hills called Azhagar Malai. the presiding deity is a beautiful one as the name suggests. The Perumal is known as Sundararaja Perumal or Kallazhagar or Maliruncholai Nambi. The temple is situated at a very beautiful spot surrounded by the ruins of a fort. the very impressive tower at the entrance was built by one of the Pandya kings. the hill is full of natural beauty formed of grooves dense forests, numerous water falls, valleys filled with flowering shrubs, providing a feast to the eye and tranquility to the mind. mention of this beautiful  hill is found in paripadal written several thousands of years ago. vamana purana also talks of the hill and the greatness of Azhagar Perumal ands nupura ganga theertham. Brahmanda purana also speaks of Vrushabadri mahatyam  and the greatness of Nupura Ganga theertham. a mention is also found in Varaha Puranam. the pandava brothers Yudishtirar and Arjuna came to this hill on a pilgrimage. The Goda Parinayam a book in sanskrit which deals with the wedding of Andal mentions the fact that Perialwar along with Kothai came to Thirumalliruncholai and that Perialwar extolled in great detail the greatness of sundararaja Perumal, the presiding deiety of Azhagar koil. Kurattalwar, the disciple of ramanuja who lost his eye sight due to ahenous act committed by his enemies is said to have composed a number of songs in praise of the presiding deity of Algar malai and regained his eyesight. this is mentioned is Sundara Bahustavam written by Kurattalwar himself. skanda Purana also mentions Pazhamudirsolai as follows:
"Mukti tharumPerazhagar Tirumalai" The holy hill where the beautiful Lord who gives moksha resides.
Pillai Perumal Iyengar has described the Algar residing in thirumaliruncholai in his Algar andaadi which forms a part of Ashta prabandham written by him. Vempathur Swami Kavi kalarudrar has also composed a song in Pillai Tamilon this Alagar. another poet Kavi Kunjaram Iyer has written a book known as alagar Kalambakam. in this book he says that the hills were always resounding with the rendering of the vedas and the rendering of the divya prabandhams of the alwars. also a poet by name Balapattai Chockanathan Pulavar belonging to the 17th century wrote a book known as Alagar Killai Vidu Doothu. in order to enable him to write that book the Nayaka king of that time gifted him certain gifts of land. Kavi Kunjara Bharati in his solai Malai Kuravanji also refers to the greatness of this alagar malai and describes the beauty of the hill in great detail. other works mentioning the beauty of the hill are Sri Hamsa Sandesham, sundararaja stotiram, 108 tirupati Andhaadhi, Divya soori Charitam. the Koil olugu of Srirangam also mentions when the Mohemadans invaded Srirangam the temple priests brought ranganathar to the Alagar hills and kept him safe inside the fortress in a well twice. 
Silappadikaram a ancient tamil work also refers to this temple and the beautiful hill and the theerthams. interestingly in this book it is mentioned that Azhagar malai is enroute between the Chola capital of Uraiyur and the Pandyan capital of Madurai. the story recounts that a brahmin who had worshipped Azhagar at Thirumaliruncholai and was proceeding to Thiruvarangam, enroute met Kovalan and Kannagi, the hero and the heroine of Silappadikaram. the couple were going to Madurai. when the pilgrims met they started exchanging information about the pilgrim centers. the brahmin then told them the greatness of the Azhagar malai and efficacy of offering prayers at that shrine. He gives them in detail the direction to reach the mountain. He advises them to follow the forest path on the left side till they reach thirumal kunru. He says that in that kunru there is an underground path and in that pathway there will be three theerthams known as Punya sravana theertham, bhavakarini theertham and Ishtasiddhi theertham. the brahmin says who soever has a bath in Punya sravana theertham will be able to master Indra vyakaranam, a book written by Lord Indra. a bath in Bavaksrini theertham will confer great intelligence on the devotee and bless him with the ability to recall one's past births. a bath in Ishtasiddhi theertham he continues will ensure that the wishes of the devotees are fulfilled. the brahmin advises the couple to circle the mountain three times and then take the underground path. he says when they take the underground path a lady will appear before them on the banks of Silambaru and will pose the following question:
Immaikkum marumakkum immai marumai irandum inri 
Ekkalaththum perinbam tharuvadhu yadhu?
literally translated;
what is the joy which is neither this world nor the other world but gives joy for ever?
Once that question is satisfactorily answered, the lady will show the underground passage. As one continues walking in that passage, one will come across another opening with two doors, when one crosses that door way, yet another lady will appear (interesting is it not) and ask Azhiyadha inbam edhu? literally means what is everlasting happiness? if a reply that saitisfies the lady is given then she will herself lead the pilgrims to the three theerthams mentioned earlier. the pilgrims were then advised to repeat either the Panchaksharam or the Ashtakshram and have a dip in the holy theerthams. they will then be surely blessed by God. he also tells them if they are not willing to take the underground passage they have to meditate on the lord on the hill and the god will appear with His Garuda Kodi and then all their problems will be solved and they will be assured of Moksha.
The moolavar is seen facing east a very majestic idol known as Paramaswami seen holding in his right hand the discus in a prayoga form. the utsavar is known as Sundararaja Perumal. the thayar is sundaravalli, the theertham is Nupura ganga also known assilambu aru. Chandana viruksham vimana is Somasundara vimanam, the moolavar and utsavar have the Pancha ayudhams in their hands, Perumal appeared to Malyadwaja Pandyan as well as Dharmadeva.
the utsavar is made out of a particular type of gold known as Aparanji. there is only one other idol made of this type that of Padmanabhaswamy temple in Thiruvananthapuram. The utsavar murthi is refered to as Malai Arasar, or Vrushabdreesar or also Vrushabdrinathar. even the chakram held by the utsavar isin prayoga form. The utsava murthi is given Thirumajanam bath only with the water drawn from Nupura ganga, if water from any other area is used the idol turns black. the utsava murthy idol is an example of very fine craftsmanship.
The thayar sannidhi here is of Kalyana Sundaravalli, she is very beautiful. the andal sannidhi also the Andal is seen in a sitting pose it is a aporva seva. very beautiful pose. a rare pose seen here On the day of the wedding of Andal with Sundaraja Perumal. one can see Sreedevi, Bhoodevi, Kalyana sundara valli all together this is very rare and can be seen only here.
The other sannidhis in this temple are that ofBhairava, then a sannidhi for Sudarsana and Yoga Narasimhar (Jwala Narasimhar) A SriSadirala Madavar Sannidhi ( a sannidhi for seven female Deities known as sapta Matrikas Brahmi, Maheswari, Kowmari, Vaishnavi, Varahi, Mahindri, and Chamundi. the seven thayars of the respective Lords Brahma, Maheswaran, Kaumaran, Vishnu, Varaha, Mahendra and Indra they have the shakti and the weapons belonging to their husbands) daily pooja is performed to these seven dieties.) The Rakkayee amman sannidhi is the prime goddess daughter of Angireesa Muni. special poojas are performed here.
the 18 step  Karuppanna swamy where special poojas are offered. 
Great is the awe and veneration in which this deity is held. there is a belief that nobody dare utter a lie in this sannidhi. Very often civil criminal and revenue cases are decided on oaths taken at thisdoor step. the courts of Madurai, Ramnad and Thirunelveli send the parties here to take the oath in front of Karuppanna swami. most cases are said to be settled amicably before the last moment of oath taking.
The chhitirai festival and the pagal pattu and rapattu festivities are special significant festivals here.

Thiruppullani

The moolavar here is known as Adi Jagannathan. He is seen in standing posture. with two Thayars One known as Kalyanavalli and the other Padmasini. the theertham is Hema Theertham, Chakra theertham, Agasthya theertham, Hamsa theertham, Varuna theertham, Dharuna theertham, Rama theertham, Ksheera nadhi, Kanava nadhi, Hiranya nadhi, Ratnakara samudram (Adi Seethu) The sthala viruksham is Asvatta viruksham and Vimanam is Kalyana Vimana. God appeared to Pullaranya Muni, Samudra Rajan,Devalar Muni, and Kanava Maharishi. Dharbasayana Raman and Pattabishka Ramar sanidhis are also close to this divya desam.
this place is also known as Pullarabyam or Thiruppullani, Pullani, Thiruvanai, Adisethu, Dharbasayanam, Ratnakara kshetram, Nalasethu, Saranagathi Kshetram and also Pullan Kadu. An old Tamil proverb associated with here runs like 
"Thiru anai Kana Aruvinai Illai"
translated this means if one sees the bridge built by Srirama in this place, all the problems will get resolved. all the books which deal with the story of Ramayana mention the greatness of this place also a mention of this Kshetram is found in Agneya Puranam in nine of its chapters where Bhuvanakosam s being described. this place finds mention in all the following Ramayanas Valmiki, Kamba, Tulasi, Adyathma, and Raghu Vamsam.
Adi Jagannathan the Moolavar is also known as Deivasilaiyar, divyasapar, as also Deivasilai Perumal Nayanar, Tiruppullani alwar and as Dakshina Jagannathan. the utsavar is Kalyana Jagannathan.
Once Upon A Time all the rishis assembled in a place they decided to perform a yaga for 12 years and they wanted to choose a place fit for such a yaga. they met Lord Brahma and requested to help them. Brahma is said to have taken Dharba grass rolled it into a shape of a wheel and just allowed it to role along the earth. the wheel is said to have rolled along and then settled in a particular place this place was Naimisaranyam. so the rishis started performing the chatram Yagam. in the evening they used to assemble and ask Sootha Puranikar to relate to them the stories connected with the different divya deshams.  He relates to them the stories connected to this place too.
Dharba sayana Raman.
V D says "Prathi Sayana Bhoomika Bhooshithapayodhi bhulana" Perumal i.e. ramar is seen lying down in a vira sayana pose in the midst of the warrior monkeys. the perumal is seen with a sword by his side. From his naval three stalks emerge supporting huge lotus flower. the lotus is very beautiful. on the middle stalk is seated Brahma on the other two stalks are seen the Moon and the Sun god. the figures of Madhu Kaitapa, Sunkopasundara are seen in the top wall. At the feet of the lord are seen the famous characters from Ramayana sukan, Saranan, Brighu and Markandeya rishis are seen seated. at the feet admiring Ramar is seen Veera Hanuman. the Utsava murthi is Kodanda Raman seen with Seetha Lakshman and Hanuman. rama is said to have spent three nights at this place while he was searching for Sita. 
The sannidhi of pattabi raman here the rishis of this place wanted to see Pattabisheka ramar pose here so on his way back from Sri lanka he is said to have appeared here in this form. a darshan of Pattabiramar here will bring a lot of blessing to the devotees. who ever has a bath in Sethukarai does annadhanam to a brahmin will receive a blessing which is equal to feeding one lakh persons in gaya, two lakh persons in Kasi, and seven lakh persons in Prayag.
another sannidhi famous here is that of Santhana Krishna. here Balakrishna gives darshan seated on Adisesha. the Adisesha is supported by eight elephants, another eight serpants and a tortoise acting as a base. in order to have progeny people offer worship here. also famous are the sethu bridge and Hanumar shrine.

Mental Silence.

Normally the mind is in a turmoil, it is eagerly active. First of all it is preoccupied with its problems and wants solutions for them. the mind knows only to think, to see pros and cons, reason weigh deduce and arriving at some kind of conclusion. the result can be success or failure almost at random. Apart from this the mind is also performing involuntary activity, it is assailed on all sides by hundreds of thoughts ideas and notions that come from outside and fill up the brain and over this one usually has no control. Each thought tries to push itself forward, secure a place for itself, claim satisfaction and fulfilment. so there are all moving at cross purposes so the mind knows no peace or issue. 
It is possible to put a violent pressure upon oneself and forcibly push out all this confused movement and make the mind vacant. But the effect of mental will upon mind cannot be perfect or enduring. besides absolute vacancy is not our goal. we have to find other means to still the minds activity. Now.
It is the time to call in the peace that is beyond, that is already there somewhere. it happens with a sincere demand or aspiration in the consciousness, a certain readiness in the being. when that happens  (something in the manner of the Upanishadic vivrnute tanum svam he unveils himself his own body) you feel as if a sheer blank, even a black void has entered into you and captured you. In the very midst of whirlwind activity comes a dead stop. Nothing is there now, no idea, no thought, no notion, no motion even an immense emptiness has eaten up, engulfed everything. Keep steady and await. In that stillness something rises up -- up and up-- and goes out beyond, a tranquil beam of consciousness. And then something descends, from afar, a peace, a luminousness, authentic and absolute in its reality. It comes down enters into you, possess your brain and body. It has you find resolved all your problems, harmonised all contraries and conflicts; For it comes from the home of Mother truth. Now you do not strive, but you know. you do not grope, for you are led. You await and at each moment you receive a direction as to what is to be done; You have no thought or preoccupation. the inspired moment happens automatically and infallibly.
Sometimes it happens too that the sudden silence or inner immobility causes a bewilderment and you are caught by a fear that you are losing all bearings, that you are turning an absolute idiot or something worse. some in this panic have let go the grace that came. In such conditions only one has to be firm and steady and continue. Remember only those thoughts that you choose and you select must be allowed. there must be a conscious selection. how to proceed. give the requisite silence and reliance, the decision comes inevitably and you are moved to do automatically what is required to be done from moment to moment.at first you may not get the why or the wherefore of your action, you act merely as an automation but with luminous silence within and a tranquil aspiration attending. when once you have been trained in this unquestioning docility, then knowledge will be given to you gradually, at first of only of a few steps ahead, later on for a fuller and completer perspective. it does always work.

When imperfection is greater than perfection.

A perfected consciousness is attained in the highest status of being, when it is full of light and delight, peace and purity, one with the divine consciousness. Such a consciousness when it comes down upon earth in its original unmixed clarity, lives as a foreign element and has no real contact with the world. it can have only a very indirect influence upon men and things. If the perfect, the divine consciousness has to be truly effective, has to change human and world nature, it must put on partially at least that nature; it must share in the imperfections of ignorance so that it can show how that imperfection can be dealt with and transformed. The Divine has to become human even an ordinary human, in the outward instrument aspect, to a greater or lesser degree as needed, so that he may come in living contact with the obscure lower consciousness and put his light in to it, and gradually purify and illumine it. so the fluidity of mans nature means an opportunity.

Individual and collective soul.

The individual has a soul. Likewise a collection of individuals, a group too has a soul. When persons habitually meet together for a certain purpose, they form a set or society and gradually tend to develop a common consciousness which is the beginning of a soul.
At school they who read together, the class, they who play together, the team, all who live and move together inspired by the same or similar impulses and ideas possess a rudimentary soul. In the same way a bigger group, the nation also has a soul, each its own according to its nature, tradition and culture. many individuals form a family, each family with its group consciousness (kuladharma) the grouping continues to enlarge say the many nations combining to form a human group as a whole. there are no limits to the volume or dimensions of the group. the earth has its own soul consciousness, even the sun the stars or other planets.