Nirai Nilanai.

6.9

You became the radiant orbs, Siva and Brahma,
Earth, water, fire, wind and wide sky.
Will you not come to the wicked self one day
with conch and discus in hand, heaven and earth rejoicing?

You came and showed your strength on earth as Vamana
O wonder Lord who took the earth and sky! 
Pray come and walk this earth again one day
And let me touch and see you, and dance in joy.

O lord who protects all through every age,
we see you walking standing sitting and lying
O lord with beautiful lotus dame Lakshmi.
How many days must i live in separation?


You twisted, mangled and destroyed the Asuras
You stomped a devil-chariot with your foot. 
Pray appear in the sky at least one day. 
Surrounded  by Brahma, Siva Indra and all the gods.

You sit in the sky, stand on the hill, sleep in the ocean,
walk on the plains; in all these O lord you are present hidden.
O lord existing in countless other worlds as well, blending in me.
will you still hide yourself from me?

with one step you strode the earth and ocean.
with one step you spread and took the world above.
O  lord how many days must i yearn to see you?
I melt like wax in a fire and roam the earth. alas!

You are the karmic self roaming the earth,
you are the soul of the world itself
you are the formless ten spheres and spirit beyond.
pray this tiny self of infinite ignorance.

O soul of the mortals pray grace this ignorant self
My fragrant icon lord of infinite radiance.
will you still keep away and kill me with your tricks?
Alas my soul which knows nothing else is afflicted.

My soul is afflicted with pleasures that the senses heap.
will you still destroy me with distractions?
Has the time not come for me o be united
To your lotus feet that grew and strode the earth?

For many ages that do not shrink or stretch or end
Even if i were to attain the infinite pleasure of the self.
Alas! on reflection, will that ever match my lord,
Even a short while of service to you without returns?

This decad of the thousand revelations
Of devotee's devotee's devotee Satakopan
On the lord beyond sight, thought and feeling
Will secure the feet of the Lord who swallowed the earth.

The Purusha; Man;

God cannot cease from leaning down towardsmNature, nor man from aspiring towards the Godhead. It is the eternal relation of the finite to the infinite. When they seem to turn from eachother it is to recoil for a more intimate meeting.
In man nature of the world becomes again self-conscious so that it may take the greater leap towards its Enjoyer. This is the Enjoyer  whom unknowingly it possesses, whom life and sensation possessing deny and denying seek. Nature of the world knows not God only because it knows not itself; when it knows itself, it shall know unalloyed delight of being.
Possession in oneself and not loss in oneself is the secret. God and Man, World and Beyond world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.
Man seeks at first blindly and does not even know that he s seeking his divine self; for he starts for the obscurity of material Nature and even when he begins to see, he is long blinded by light that is increasing in him. God too answers obscurely to his search; He seeks and enjoys man's blindness. 
FOR MAN an uncreated and indestructible soul has housed itself in a mind and body made of its own elements.

effeminate

The mystic element dominates the stanzas devoted to the archa form. Though the Alvar wishes the Lords form to be present before him the Lord plays the hide and seek of appearance and disappearance leaving the alvar thirsting for  him it is both beneficial and cause for dejection and sorrow. If this had not happened the beautiful verses would not have been our lot. The Lord disappeared too often drowning the alvar in total dejection and sorrow and reappeared before him in his most enchanting form to soothe the desperate devotee causing the devout to experience periods of despair and exultation aroused by the irresistible 
attraction have made Maran's mind turn effeminate. Thus he becomes the spouse or would be bride for God. A mother and friend are supposed to keep company with the bride and console her in times of disappointment and appeal to her lover for affording help and encouragement to the bride. this accounts for thirty one groups of bridal mysticism appearing in the Thiruvaimolzi. 
How it all unfolded
When Madhurakavi was serving his Acharya Sathakopa, Lord Vishnu appeared before Maran, mounted on garuda bedecked with ornaments so as to enable Maran to experience and enjoy him in all aspects at one and the same time Maran enjoyed all this to his hearts content the feeling of what we call joy expanded and he could not contain himself he had to share the experience which he did in four of his works The glow this experience caused by Maran was so great that the permanent designers of Vaikuntha (Nityasuris)
those who live in Svetadvipa and the deities who are present in archa form in the sacred shrines arrive before Maran to behold the glory of Maran. Maran in his turn exclaimed that the bondage is destroyed and calls all devotees to come together to behold and celebrate the occassion.

Ubuntu

The African philosophy best described the above Ubuntu is "I am because we are" a collective movement or collective evolution, mostly may be because of their way of life and living. its a very nice feeling though the togetherness is so important. its a great lesson and the world is slowly changing towards this ubuntuness.

best YOGA exercise

 Sooryanamaskar is the best yoga exercise while it enriches the body its muscles and tones up the system it  aids in the working mechanism too. done slowly it helps reduce weight and the correct proportion is maintained. aches and pain which have crept in slowly vanish giving life a boost it requires.

The Shrines glorified by Namallavar.

The Shrines glorified by Nammalvar	no of stanzas
Srivaramangalam also known as Vanamamalai Nanguneri	11	South of Tirunelveli 30 Kms
Srivaikuntham	2	27 Kms east of Tirunelveli
Srirangam	13	Tiruchirapalli
Tiruvanantapuram	11	Kerala capital
Tirukattthanam	11	3kms from Chankannaceri
Tirukkannapuram	11	in Kaivalur Thiruvarur
Tirukkattakarai	11	16Kms from Eranakulam
Tirukkutantai	11	Kumbakonam
Tirukkurukur	11	Alvar Tirunagari
Tirukkulantai	11	11kms fro Vaikuntam railway st.
Tirukkurunkudi	13	south west of Nanguneri
Tirukkolur	11	3kms fro Alwar tirunagari
Tiruchenkunrur	11	near Kottayam
Tirunavay	11	40kms Shornur Kerala
Tiruppuliyur	11
Tiruppulinkuti	12	3kms fro srivaikuntam Rly St.
Tiruppernagar	11	35 kms east of trichy
tirupperaiyil	11	5 kms from tirubali
Tirumalirunchlai	46	19 kms fro Madurai North
Tirumulikkalam	11	Alwaye to Shoranur
Tirumohur	11	12 kms fom Madurai
Tiruvanparisaram	1	3 kms fro Nagarkoil
Tiruvanvandur	11	near Tiruvallai
Tiruvallaval	11	near Kottayam
Tiruvattaru	11	25 kms from Nagarkoil
Tiruvananvinai	11	11kms kerala chenkanur
Tiruvinnakar	11	Oppiliappan koil
Tiruvehka	1	Kamelipuram
Tiruvenkatam	52	Tirumalai
Tuvarai	1	18 kms from Jamnagar Gujarat
Tolaivillimangalam	11	3kms fro alwar tirunagari
Vadamadurai	11	3kms from Mathura junction
Varagunnamankai	1	1 km from Srivaikuntam

The Chain

The whole world yearns after freedom, yet each creature is in love with his chains, this is the inextricable knot of our nature.
Man loves his bonds of birth; therefore he is caught in the companion bond of death. man loves power therefore he is subject to weakness. For the world is in a sea of waves force that meet and continually fling themselves on each other. he who must ride on the crest of one wave must faint under the shock of hundreds. Man is in love with pleasure therefore he must undergo the yoke of grief and pain. For unmixed delight is only for the free and passionless soul
but that which pursues after pleasure in man is a suffering and straining energy. man hungers after calm, but he thirsts also for the experiences of a restless mind and a troubled heart. Enjoyment is to his mind and a fever, calm an inertia and a monotony.
Man is in love with the limitations of his physical being, yet he would have also the freedom of his infinite mind and his immortal soul. and in these contrast something in him finds a curious attraction; they constitute for his mental being the artistry of life. It is not only the nectar but the poison also that attracts his taste and his curiosity.
In all these things there is a meaning and for all these contradictions there is a release. Nature has a method in every madness of her combining and for her most inextricable knots there is a solution.
Death is the question Nature puts continually to life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.
Weakness puts the same test and question to the strengths and energies and greatness in which we glory. Power is the play of life, shows its degree, finds the value of its expression; weakness is the play of death pursuing life in its movement and stressing the limit of its acquired energy.
Pain the grief are Nature's reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickering s. It is this secret which forms the attraction for the soul of the great ordeals, sufferings and fierce experiences of life which the nervous mind in us shuns and abhors.
The restlessness and early exhaustion of our active being and its instruments are Nature's sign that calm is our true foundation and excitement a disease of the soul; the sterility and monotony of mere calm is her hint that play of the activities on that firm foundation is what she require of us. God plays for ever and is not troubled.
The limitations of the body are a mould; soul and mind have to pour themselves into them, break them and constantly remould them in wider limits till the formula of agreement is found between this finite and their own infinity.
Freedom is the law of being in its illimitable unity, secret master of all Nature. servitude is the law of love in the being voluntarily giving itself to serve the play of its other selves in the multiplicity.
It is when freedom works in chains and servitude becomes a law of Force, not of Love that the true nature of things is distorted and a falsehood governs the soul's dealings with existence.
Nature starts with this distortion and plays with all the combinations to which it can lead before she will allow it to be righted. Afterwards she gathers up all the essence of these combinations into a new and rich harmony of love and freedom.
Freedom comes by a unity without limits; for that is our real being. We may gain the essence of this unity in ourselves; we may realise the play of it in oneness with all others. The double experience is the complete intention of the soul in Nature.
Having realized infinite unity in ourselves, then to give ourselves to the world is utter freedom and absolute empire.