Thiru thanjai Mamani Kovil. Important

The Moolavar is Neelamega Perumal, thayar is Sengamalavalli, theertham is Amrutha, with Kanaka Pushkarini, and Soundarya vimanam. the Lord is seen in sitting posture facing east. having appeared to Parasara Muni. this is the first of the three temple here.
the second temple has Narasimha swamy as Moolavar. the goddesses is Tanjai Nayaki, the vimanam is Veda sundara vimanam the pushkarini is surya Pushkarini and Srirama Theertham God is seen sitting facing east.
The third temple Moolavar is Mani kunra perumal, thayar is Ambujavalli vimanam Manikooda Vimanam and Sri rama Theertham god is seen sitting facing east. having appeared to Markandeya rishi.
the utsavams in all the three temples is known as Sriman Narayana.
It is here that Swami Desikar son ordained that during Anadhyayanam period the Divya Prabandhams should not be recited instead Desika Prabhandams are to be recited.
What is Anadhyayanam? During 2 months period starting with the full moon day in karthika month (October~November), up until Hastha star constellation in Pushya month (~January), the 4000 songs of Divya Prabandams are not recited. All the Divya Prabanda recitation service in all Divya Desams (holy lands) will also be stalled during this period. 

Historical facts according to 6000 padi Guruparampara Prabhavam:

Sri Thirumangai Azhwar (Kaliyanâs) period 
Sri Thirumangai Azvar the last of the Azvars gosti was the first Azvar to start this Adhyayana Utsavam. He requested Sri Namperumal of Thiru aRangam Periya Koyil, to hear the thousand verses of Sri Nammazhwar. Thus Sri Namperumal made a sasanam (divine order), asking to bring Sri Nammazhwar from Azhwar Thirunagari for attending 
Thiruvadhyanothsavam (the Festival of chanting the 1000 Thiruvaimozhi). Kaliyan went to Azhwar Thirunagari (Thirukurugur) and brought Azhwar from there to Srirangam and celebrated the adhyayana Utsavam. Namperumal gave His festival of âmanjakuliâ to Azhwar as a reward for fulfilling his divine Order of attending Adhyayana Utsavam. 

Geographically, Srirangam and Azhwar Thirunagari are separated by a lot of distance. Because of that, and various other reasons, this process of bringing Nammazhwar for the Adhyayana Utsavam was stopped sometime after Thirumangai Azhwarâs period.

Svami Nathamunigalâs period
It was only during the Nathamunigal period again the Thiru Adhyayana Utsavam resumed. Nathamunigal made arrangements to bring kaliyan from Thirunagari to Srirangam for adhyayana Utsavam. After Kaliyan's Thirunakshathram is celebrated at Thirunagari, the sasanam (divine order) of Namperumal is announced for all, and all the SriVaishnavas in Thiruvali Thirunagari (the birth place of kaliyan) bring Thirumangai Azhwar to Srirangam. From thereupon, along with Namperumalâs âtholukiniyanâ (palanquin), they go to Azhwar Thirunagari and bring Nammazhwar to Srirangam on the palanquin of Namperumal. 

After 10 day Thiruvaimozhi Thirunal (Adyayanothsavam), Azhwar is escorted back to Azhwar Thirunagari. On the way, Azhwar stops at ThiruTholaivillimangalam divyadesam for his Masi Utsavam and reach his native place later. Kaliyan enjoys the âmanjakuliâ Utsavam in Cauvery and leaves to his native place too. This Utsavam is considered as a combining festival of south and North SriVaishnavas. 

Svami Ramanujaâs period
The distance between Srirangam and Azhwar Thirunagari became a very big problem for the Utsavam and also the fear of thieves became a great treat to SriVaishnavas to do the Utsavam. So, Swami Emperumanar installed Nammazhwar with ANJALI HASTAM (the posture with folded hands) inside the Srirangam temple itself and restarted the Utsavam in the presence of Thirumangai Azhwar of Srirangam.

Namperumalâs desire is to make divya prabandams of Azhwarâs equal in status to Sanskrit Vedas. He wanted the (to recite and not to recite) adhyayanam and anadhyayanam periods to be implemented for dravida Vedam also as for Sanskrit Vedam. Even after emperumanarâs period when there is no need to actually stop chanting divya prabandams, the successive Preceptors decided to observe the that (supposed to be) travel time(roughly 2 months) as anadhyayanam. Hence, no festivals or Thirumanjanams (holy shower) are offered to Perumal during this period.

After the Islamic invasions from the North, Sri Periya Jeeyar (Manava:la ma Ma:munikal)revitalized and revived this Utsavam and increased its popularity many fold. (As per the Thiruvullam Svami Ramanuja). Araiyar Sevais(Singing Dhivya prabhandams using Iyal Isai natakam, abhinayam and using two divine cymbals) in Srirangam, Srivillipuththur, Azvar Thirunagari, Thirukkurungudi are very famous.

Even today, we are supposed to honor the same custom of our Previous Preceptors and act according to Namperumalâs Divine Desire. But this does not affect pasurams in Jeeyar padi (worship procedure graced by Sri Manava:la mahamuni) thiruvaradhanam. Only sevakalam is prohibited. But, in mantra pushpam we drop âsendral kudaiyamâ pasuram and add âemperumanar darisanam yendre idharkuâ pasuram from Upadesarathnamalai. Each Divyadesam has its own date to restart the divyaprabhandhams. But in all houses and aacharyanâs divine mansions, prabandham recitation is resumed only after koorathazhwanâs sathumurai. (Thai (Pushya month)- hastam (hastha star)). 
The above is taken from the net.
Greatness of Parasara muni.
Parasara Muni had built an ashram and was offering prayers. at about that time the milky ocean was churned and amrutham obtained and distributed amongst the devas and rishis by Lord Vishnu in the Mohini form. Parasara was one of the rishis who obtained a little bit of amrutham for himself. The greatness of Parasara Muni was he wanted to share his portion with his disciples the animals the trees living in his kshetra. seeing him carry the divine nectar Indra warned him and expressed the fear that the asuras may waylay him and grab the coveted prasadam. Parasara succeeded in taking it to his ashram there he mixed it with the water of the tank near by. Later this tank came to be known as Amruthavarthini. later it is known that a severe drought occurred which lasted for twelve long years which was followed by famine too. the only place not to have been affected by the catestrophies of drought and famine was the area of the Ashram. three demons by name Tanjakan, Dantakan and Tarakan with their followers came to know of this and came to the ashram and partook of the waters from the tank. and seemed to have gained back their power. now Parasara approached Brahma and requested for help. he however directed him to Lord Shiva saying he was a creator and that Siva should be approached who advised him to approach Maha Vishnu and that he would send Chandika devi to help them. though Chandika devi was able to let loose her arrows and the asuras fell unconscious the companions immediately revived them by sprinkling the water from the tank on them. when Parasara approached Maha Vishnu, he reminded Parasara about the warning given by Indra however he helped by separating the amrutham from the water. Just like the swan separates the milk from the water. having done that Lord Vishnu decided to deal with Tanjakan and Dantakan and leave Tarakan to be handled by Chandrika devi.

Tanjakan let loose a lot of arrows but they fell at his feet causing no damage, then Tanjakan took the form of an elephant and rushed towards Vishnu with an uprooted tree. the Lord then took the form of Narasimha and just as he was about to tear open his heart the asura pleaded with him for a last wish and of course god conceded he requested that he should be seen in the Narasimha form and continue to stay there secondly the place should be named after him. thus the place was known as Tanjapuri after the deamon in course of time changed to Tanjavur.
Seeing Tanjakan dead Dantakan ran and hid inthe crevices of the earth the lord followed him in the form of Varaha a boar and killed him too.
Chandika Devi Kali succeeded in killing Tarakan and god conferred on her the title Eka Vira.
Parasara Muni was pleased as peace returned to his ashram he prayed god to continue to stay there and the Lord is seen there as Neelamega Perumal.

Thiruvelliangudi

The Moolavar is Kolavil Raman. seen in Bhujanga syanam posture facing east, the utsavar is known as Srungara Sundaran. the goddesses is Maragathavalli, four theerthams here are sukra theertham, Brahma theertham,Indratheertham, and Parasara theertham. Kadali vruksham is the sthala vruksham. in the inner prakara the plantain tree can be seen. the Pushakalavarthaka Vimanam. Garuda is seen with Shankha chakra in this temple. A visit to this one divya desam is equal to visiting all the 108 divya desams  is the belief as this is said to be the residence of god which is equal to Paramapada. as in other divya desams here too a number of stories are related. 
to be continued.

Thiruchcherai

The Moolavar perumal is Saranathan seen standing facing east along with goddesses Kaveri, Markandeya rishi, Sri Devi, Bhoo devi and Neela devi. thayar is known as sara Nayaki, Pushkarini and Vimanam are also called Sara. God appeared to Kaveri and Markandeya Rishi.
to be continued.

Thiru Nagai

The Neelamega Perumal seen in standing posture facing east and holding a mace in his hand. The Utsavar is Soundarya Rajan. thayar here is known as Soundarya valli. Utsava thayar is Gajalakshmi. the pushkarini is Sara and vimanam is Soundarya. the lord appeared to Nagaraja, Druva and Salisugan.
the Lord Soundarya Raja can be seen in three poses the reclining posture of Ranganatha, the sitting posture of Sri Govinda raja and the standing posture of Sri Soundarya Raja. the vimanam here has five kalasams which is rare. Garuda is seen sitting which is also rare. there is an ashta bhuja Narasimha swamy in this temple which is also rare. there are 15 vimanam in this temple which was built by a staunch devotee and the topmost tier seven had a bright light which served the purpose of the light house in this important sea port during the 17th century.

Thiru vellarai. Svethagiri kshetram.

The Moolavar is Pundarikakshan, seen standing facing east. The thayar is known as Shengabavalli, Pankaja selvi, vimanam is Vimalakruthi vimanam, seven theerthams. 
god appeared to Garudar, Sibi Chakravarthi, Bhoodevi, Markandeya rishi, Brahma Rudra and Indra. 
the temple is said to have been built by Sibi chakravarthy the forefathers of Rama. In treta yuga Sibi Chakravarthy is said to be ruling at Ayodhya, he had heard of the atrocities of Ravana the King of Lanka. He is said to have decided to punish Ravana and so assembled his army and proceeded towards Lanka. The army had reached the Area Neelikavanam near svethagiri and decided to rest there for a while. here an unusual event provoked the kings curiosity as he was resting enjoying the coolness of the place. he saw a white boar rushing about the place the king followed the boar as it seemed unusual and behaving so too. as he was following the boar it vanished into a bush. the king got the bush cleared. he came upon Markandeya rishi and Bhoomi devi doing penance there. he is said to have heard a asareeri voice which said "O Sibi Raja, I will be born as the son of Dasaratha. I will destroy Ravana at that time. The king is said to have had a dialogue with the voice and requested to what his future course of action should be. He was advised to build a temple for Perumal at Svethagiri, and that the Lord would be appearing there. he built a temple and Markandeya rishi arranged for all the religious functions to be performed there by bringing 3700 brahmin families from a place Antarvedi village which lies some where between Ganga and Yamuna. these people came to be known as thiruvellarai Vaishnavas.
Ramanujacharya is said to have taken 52 families to Melkote when he wanted some priests to render service to Tirunarayana. another 64 families went to Kongu nadu (Erode today). In Alwar Thirunagari in Thirunelveli district some of the Sri vaishnavas are known as Thiruvellaraiyaar. Hence the original 3700 families who Markandeya rishi is said to have brought from antaravedi seem to be scattered today in places like Srivilliputtur, Thirukoshtiyur, Vembathur, Kidaram, Perunkarunai. 
God is said to have promised thayar that she would get Sengol Paripalanam at this place hence when ever the deity is taken out in procession the idol of the thayar precedes the Lord, even to Moolasthanam. 
a particular entrance to the temple is known as Nazhi Ketta vasal. It is said that one day there was a delay in Perumal returning after his rounds in the village. the goddesses is said to have asked him as to why he was delayed at this particular entrance. on getting the suitable reason   he entered the temple precincts.
The Moolavar on top of the hill has to be approached by climbing 59 steps. these steps have a significance here.
The first 18 steps are said to represent the Gita.
The next four steps represent the four vedas.
after crossing these one reaches the Bali peetam. here the Bali peetam is considered holy and powerful. the devotees who offer prayers to the lord and when their prayers are answered promise to do Thirumanjanam to the Bali peetam and offer Pongal to both the Bali peetam and the perumal at the temple as thanks giving. after the bali peetam five steps which represents the pancha bhoothams. after crossing this one comes to the Nezhi Kettai vasal. then one has to go round the hill in a pradakshina form. we find two entrances to approach the temple. these are known as Utharayana and Dakshinayana entrances. from the first day of Adi to the end of Markazhi July to Dec the Dakshinayana vasal is kept open and from the beginning to thai to the end of Ani Jan to June the Uttarayana vasal is kept open. thus the path taken by the sun has a great significance to approach the Perumal. after crossing this vasal there are eight steps which are said to represent Ashtakshara, then comes 24 steps which represent the 24 aksharas in Gayathri mantram.
In the Moolasthanam we find to the right of Perumal is Sun God and to the left is the Moon god. both are facing the perumal. To the right Garuda and the left Adiseshan are seen in human form. To the right side Markandeya and the left side Bhoomippiratti are seen in a seated posture as if they are doing tapas. the disc is in the prayoga form. In the front of the Moolavar Pankaja Nayaki and Pundarika utsavar idols are also seen.
As one comes down after the dharshan there is a Chithirai mandapam. sculptures of Surya, chandra, Indra, Garuda, Iravatham, Brahma, siva, along with Pundarikakshan all very beautiful can be seen.
In the street where the Ratha is drawn there is a tank which is known as Mother in law, daughter in law tank known as Marupati kinaru or chakra theertham this is in the swastik shape. the construction is such that if one is having a bath in one wing and another in the other wing they cannot see each other. 
Ramanuja is said to have stayed in this place for twelve years. One day the goddesses is said to have asked Perumal what he proposes to do to the sanyasi who was staying in that place for so long. God is said to have replied that the Goddesses could send to him as prasad, food after she had partaken of it. since that day the food is taken to the Udayavar sannidhi with Melam and thalam as neivedhyam.this custom is followed even today. this sannidhi is in the street where the tank is. there is a udayavar kulam where Ramanuja is said to have had his bath. there is another tank too called Paal ootru kulam. god is said to have used this water to apply the vaishnavite caste mark. the water here is very clear and tastes of tender coconut water.
The five tanks are Padma theertham, Kusahasti teertham, Kandha Pushkarini teertham, varaha teertham and Mani Karnika teertham. a person who wishes to be blessed with progeny must  have his bath in these pushkarinis.
Thiruvellarai is famous for a host of acharyas. Perialwar calls the god here as Gnana sundar, Desikar refers to the lord as Swayam Prakasa. Thirumangai Alwar refers to the lord as most precious golden one who is safe up in the hills. Veeyakkondan and Engalalavan. Nathamunis sishyas Pundarikakshan and Kurugai Kavalappar. Nathamuni named Pundarikakshan as Uyyakkondan.
Engalalvan also known as Vishnu chittar. it is he who helped Udayavar complete the Sri Bhasyam and thus he was lovingly called Engalalavan by Ramanuaja. Nadadur ammal learnt the sri bhasyam kalakshepam from Engal alavan who also adopted Nadadur ammal as his son. Nadadur ammal is said to have built a statue for his teacher and left it in the care of Engal alavan's daughters family.

Bhakta Pootana (W)

Bammera Potana (1450-1510) was born in Bammera, a village twenty miles away from Warangal, into a Niyogi Brahmin family. His father was Kesanna and his mother was Lakkasanamma. He was considered to be a natural scholar (sahaja panditha) without a teacher. Potana was a very polite gentleman. He was an agriculturist by occupation. Though he was a great scholar, he never hesitated to work in the agricultural fields.

At an early age he wrote ‘Bhogini Dandakam’ a poem wrote in praise of king Sri Singa Bhoopala’s concubine Bhogini. This was his first poetic venture which had the seeds of his great poetic talents. His second work was "Virabhadhra Vijayamu" which describes the adventures of Lord Virabhadhra, son of Lord Shiva. The main theme was the destruction of a yagna performed in absence of Lord Shiva by Daksha Prajapathi.

As a young man, he was a devotee of Lord Shiva. Later, Potana became a devotee of Lord Rama and more interested in salvation. His conversion from Shaivism to Vaishnavism was triggered by an incident. One early morning during a lunar eclipse, on the banks of river Godavari, Potana was meditating on Lord Shiva. At that auspicious moment, Lord Rama appeared dressed like a king and requested Potana to translate Bhagavatam into Telugu and dedicate it to him. This inspired him to translate Vyasa’s Sanskrit Bhagavatam into Telugu.

The king of Warangal, Sarvajna Singa Bhoopala, wanted Potana to dedicate ‘Andhra Maha Bhagavatamu’ to him. But, Potana refused to obey the king’s orders and dedicated the Bhagavathamu to Lord Rama, whom he worshipped with great devotion. It is said that Potana remarked, ‘it is better to dedicate the work to the supreme Lord Vishnu than dedicate it to the mortal kings.’ He was of opinion that poetry was a divine gift and it should be utilized for salvation by devoting it to the God.

He was quite fond of using rhythm and repetition of sounds giving a majestic grace to the style of writing. He was very skilful in using alankaras (figures of speech) like similes and metaphors. Potana imparted the knowledge of the divine to the Telugu people along with lessons in ethics and politics through Andhra Maha Bhagavatamu.

Even illiterate Telugus readily quote verses from chapters 'Gajendra Mokshamu' and 'Prahlada Charitra' of his work, ‘Andhra Maha Bhagavathamu,’ the crown jewel of Telugu literature. Andhra people are greatly indebted to the most beloved poet Bammera Potana.

In fact, Pothana himself ascribed in the following poem, the purpose of his writing the Bhagavatam:

palikeDidi bhAgavathamata
palikincheDivADu rAmabhadhrunData
balikina bhavaharamagunata
palikedavEronDu ghAdhapalukaganEla

"Visvamayata lemi viniyu oorakayundiri

Amujaasanaadulu addu padaka"

"Visvamayudu vibhudu visnundu jishnundu

Bhakthi Yutunaku

Addupada thalanche"

Annamayya.

Oh ye worldly men! move away do not interfere with our lives.
This tongue which has tasted the glory of singing Hari nama will never again sing the praise of any one else.
This head which has bowed low at the feet of Murahari will not accede to bowing at the feet of others.
These hands which offered worship to Sripathi will never stretch out seeking alms from others.
These feet of mine which walked towards the temple of Hari will never proceed towards any other house.
This mind of mine which for ever dwells on Sri Venkatachalapathi will not even by mistake for a moment think of any one else.
This body of mine which is His property will never be subservient and amenable to control by others.
Aakativelala.
When I am hungry or when I am tired the only succour is the name Hari.       There is no other way.
When I desire something or when I am lonely or when I am held captive or when I am threatened with incarceration my only succour is Harinama.        however much we may try there is no other way.    or source of help.
When I am in distress or when I am frightened or fear a scandalor any other evil.  I know for certain there is no other succour except Hari nama.
When I am tied up by chains or when I am sentenced to death or when Iam troubled by creditors my only key for release is the name of Lord Venkatesa.    however much one may try there is no other succour.