how N/S needs to be remembered

The verses that indicate how we ought to remember Satakopan.
1-5-11  VELAVEZ

male mayapperumane ma mayane enrenru
male erimal arulal mannu kurugur ccadagoban
paley tamizar isaigarar pallar paruvum ayirattin
pale patta ivaipattum valarkku illai parivade;

who lives by the grace of Mal astonished and crying repeatedly. Mal wondrous lord wondrous one.

1-9-11  IVAIYUM

ucciyulle nirkum deva devarku kkanna pirarku
iccaiyul sella unartti van kurugur ccadagoban
icconna ayirallul ivaiyum or pattembirarku
niccalum vinnappam seyya nil kazal senniporume.

who spoke about how he desired the lord kannan. God of gods who stands the very highest.

2-1-11  VAAYUM

sorada epporutkum adiyam sodikke
arada kadal kurugur ccadagoban
orayiram sonna avarul ivai ppattum
sorar vidar kandir vaigundam tinnenave

who possessed the insatiable love for the cause of all things without exception. the light.

4-3-11  KOVAI

uyuu payam marrinmai teri kkannan on kazalgal mel
seyya tamarai ppazana ttennan kurugur ccadagoban
poyyil padal ayirattul ivaiyum pattum vallargal
vaiyam manni virrivundu vinnum alvar mannude

who knows there is no other way to rise than kannan's bright lotus feet.

4-9-11   NANNADAAR

tiruvadiyai narananai kkesavanai pparanjudarai
tiruvadi servadu karudi ccezungurugur ccadagoban
tiruvadimel uritta tamiz ayirattul ippattum
tiruvadiye adaivikkum tiruvadi serndonrumine.

who thought only about reaching the holy feet of Narayana Kesava the highest light.

5-10-11  PIRANDAVAARUM

naganai misai mam piran sarave
saran namakkenru naldorum
ega sindaiyanay kkurugur ccadagoban maran
ag a nurravandadi ayirallul ivai or pattum vallar
maga vaigundattu magizveyduvar vaigalume.

who daily has only one thought one refuge in the feet of the Lord on the snake.

6-5-11  JUVALLIL

sindaiyalum sollalumseygaiyinalum teva piranaiye
tandai tay enradainda van kuruguravar sadagoban sol
mundai ayirattul ivai tolaivilli mangalattai cconna
sen tamiz pattum vallar adimai seyvar tirumalukke.

who has reached the point of calling the Lord of Gods his mother and father by thought word and deed.

7-9-11   ENRAIKKUM

ingum angum tirumal anri inmai kandu
annane van kurugur ccadagoban
innane sonna or ayirattippattum
ennane sollinum inbam payakkume.

who was the sort to see that nothing here nor there can exist without holy Mal.

8-10-11   NADUMAARKADIMAI

nalla kotpallul agangal munrinullum tan nirainda
alli kkamala kkannanai andan kurugur ccadagoban
solla ppatta ayirattul ivaiyum pattum vallargal
halla padattal manaivazvar konda pendir makkale

whoes mind is purely for the pure one who thinks there is no other refuge after knowing the pure one.

9-9-11   MALLIGAI

avanai vittaganruyir arragilla
aniyizai aycciyar malaippusal
avanai vittagaluadarke irangi
ani kurugur sadagoban maran
avaniyundumizndavan meluraitta
ayirattul ivai pattum kondu
avaniyul alarri ninruymmin tondir
acconna malai nannittozude

who grieved about parting from him of whom the lovely decorated cow herd woman cry out in the evening unableto live apart from him.

10-5-11   KANNAN

nediyan arul sudum
padiyan sadagoban
nodi ayiratti ppattu
adiyarkkarul pere

who is crowned with the grace of the tall one.

10-10-11  MUNIYE

avavara ccuzariyai ayanai alarri
avavarru vidu perra kurugur ccadagoban sonna
avavil andadigalaivaiyayiramum mudinda
avavil andadi ippattarindar pirandar uyarnde

who has destroyed desire and gained release who calls on aran and ayan and ari who encompasses and fulfills desire.

7-7-11  composed in awe.
7-8-11 uttered from knowledge
4-1-11 1-1-11 5-6-11 etc a work of humble service.

the gradation can be seen how well composed . its no wonder then that this work is equal to the Vedas themselves.

Nammalvar Tiruvadigale sharanam.

Tradition.

Vedic knowledge is a living tradition of spiritual realization and communion with the infinite that is relevant to everyone who exists more as an inner than as an outer reality.
The Vedic tradition is not so much a collection of books or set of codified teachings. It is a way of life. a way of natural and conscious living yoga and meditation that is passed on from individual to individual. This transmission does not occur merely through reading books nor can it be understood from the outside. Much of it occurs from a direct contact with living Vedic teachers who provide us a living example and practical guidance in how to use and adapt these teachings which may be mantra, meditation and the like. Living a Vedic life following Vedic values and participation in a Vedic community are important aspects of really learning what Vedic tradition is all about. No other ancient tradition has demonstrated such endurance and adaptability. This is owing to both its firm foundation in universal truth and its capacity to renew itself in every generation.
The Vedic process of spiritual advancement promotes individual freedom of thought complete liberty of inquiry and the privilege of independent and personal development through ones own spiritual experiences. 

Sulaba sutra.

Sulaba sutra is actually a portion of a larger text on mathematics known as Kalpa Sutra. These are Vedic Mathematics recognized for their developments in Arithmetic and algebra. Indians were the first to use letters of alphabets to represent the unknown. Their specialty was in geometry. The Geometrical instruments found in Indus Valley goes to prove this. The oldest known as the Pythagorean theorem was existing in the Boudhayana the earliest of the sulaba Sutra 8th century. This was however presented by Pythagoras around 540 BC after he discovered it during his travels in India. Arya bhatta in the 6th century introduced sines and reversed sines. Brahmagupta 7th century Mahavira 9th century and Bhaskara 12th century. Mahavira made great strides in the use of fractions and figuring out how to divide one fraction by another. Bhaskara made progress in spherical trigonometry and principles of calculus 500 years before Newton.
The Vedic system of math explained in the sutra reduces the no of steps in the calculation to merely a few and is still worthy of study today. the conventional method requires many more steps.

as a man tinketh JA quotes

Act is the blossom of thought and joy and suffering are its fruits. A man garners in the sweet and bitter fruitage of his own husbandry.
A noble and God like character is not a thing of favour or chance. It is the natural result of continued effort in right thinking.
He who cherishes a beautiful vision a lofty ideal in his heart will one day realize it. Like Columbus cherished a vision of another world and he discovered it. Copernicus fostered the vision of multiplicity of world and a wider universe and he reveled it. Buddha beheld a vision of a spiritual world of stainless beauty and perfect peace and he entered into it. so cherish your vision, cherish your ideas, cherish the music that stirs in your heart, the beauty that forms in your mind, the loveliness that drapes your purest thoughts for out of them will grow all delightful conditions. Dream lofty dreams and as you dream so shall you become.
Calmness of mind is one of the beautiful jewels of wisdom it is a result of long and patient effort in self control. its presence is an indication of ripened experience and of more than ordinary knowledge of the laws and operations of thought.
Keep your hand firmly upon the helm of thought. In the bark of your soul reclines the commanding master. He does but sleep, Wake Him;
Self control is strength.
Right thought is mastery
Calmness is power.

navgraha

Many are aware and visit the Navagraha temples around Kumbakonam area in Thanjavur.

However many are not aware that apart from the nine Shiva temples, there is also the Vaishnava Navagraha Kshetras, a set of nine Vishnu temples in and around Kumbakonam corresponding to the Navagraha. In all these temples Lord Vishnu itself is worshiped to get relief from the Graha Doshas.

Surya: Sarangapani Perumal in Kumbakonam. Lord married Lakshmi as Komalavalli and is seen with bow Sarnga. Significance considered second only to Srirangam Ranganatha.

Chandra: Jagannatha Perumal in Nathankoil or Nandipura Vinnagaram near Pazhaiyarai. Chandra and Nandi worshiped Lord here.

Sevvai or Mangal: Srinivasa Perumal in Nachiarkoil. Lakshmi married Lord as Vanjulavalli Nachiar. All Vyuha forms of Lord are seen in sanctum.

Budhan: Valvil Raama in Pullamboothangudi near Swamimalai. Reclining Raama. Lord performed last rites of Jatayu here.

Guru: Andalakkum Aiyan in Adhanur near Swamimalai. Kamadhenu prayed here. Lord's idol said to be growing every year.

Shukra: Kolavilli Raama in Thiruvelliyangudi near Cholapuram. Vishnu gave Darshan as beautiful Reclining Raama. Shukra got back his eyesight here. Visiting this alone said to be equal to visiting all 108 Divya Desam temples.

Shani: Oppiliappan Perumal in Oppiliappankoil near Thirunageswaram. Bhoomi Devi incarnated as daughter of Markandeya and married Lord Venkatesha here.

Rahu: Gajendra Varadha Perumal in Kapisthalam. Hanuman prayed here and got Darshan of Gajendra Moksham scene.

Kethu: Jagathrakshaka Perumal in Thirukkudalur Aduthurai near Kapisthalam. Lord Varaha dug into earth from this place to battle with Hiranyaksha. A self formed Shankha can be seen in the temple's jackfruit tree.

All nine temples are easily approachable from Kumbakonam. Sometimes Thirucherai Saranatha Perumal temple is added to the list representing Mandhi, the son of Shani

Satakopan; it was fully experienced.

Satakopan /Nammalwar did not assemble materials for Tiruvymoli from the world about him, from nature or temples or community or texts of any sort; it all came from within. The fruits of his dialogue with God and assisting deities who visited him and he sang their praise for he did not move or visit any of the temples. It was not a product of a series of compositions gradually composed or refined or perfected. It was fully experienced and composed within the mind and in silence and it came forth as a complete work expressing his full experience with God its a proper context referring neither in time or space.
The "I" in Satagopans work Tiruvaymoli is so unique, its not the I of the author who is trying to reproduce the work explaining it further. but it is strange it makes the reader feel and want to be that I. May be every one who reads imagines himself as that I. its the"I" that is portrayed so uniquely! Is it not a guiding light for all?
The confessional experiences of the poet Satagopan constitutes just one among the many strategies of expression, there is no most important song for the writer the author, the reader of Tiruvaymoli choses to confer such importance due to their interest on one theme or another. Its the fruit of Satakopans encounter with GOD. every word is God's word. the whole is much greater. we must master the whole of Tiruvoimoli if we must know Satakopan.
The Lord Narayana himself directly revealed to Satakopan the Lords own proper self, his forms qualities, glorious manifestations and saving deeds and made him able to experience them to the fullness that would eventually burst forth from him. This is why the Alwar begins his Tiruvaimoli with "Who possesses the highest unsurpassable good? THAT ONE.

In a kind of refrain the speakers amazement that he has been allowed to undertake the precious task of offering songs to the Lord are totally satisfying to himself and amazingly marked by the kind of intimate union he seeks and are indicative of a direction. this one learns when one studies the whole work.
few verses in translation.

When I hear someone say Narayana our Treasure; tears flood my eyes I search for him:
How amazing day and night he never stops favouring me, my master young master, he never leaves me. 1-10-8
Nampillai offers this fascinating anecdote which tells us something about Satakopan. He says "The alwar thought {up to now we have erred in thinking and speaking now we must put all this aside and go to a place where his qualities are not celebrated. So he lay down near a ruined wall covering his head. But just then a man came carrying a heavy bundle, as he put it down he sighed Sriman Narayana} when the Alwar heard these words he was astonished that his senses were so inclined towards what he heard. 1-10-8.

In that time when i did not know you, you made me love your service
In the midst of my unknown confusion you made me your servant
Disguised as a dwarf you asked three steps of earth of great Bali,
you tricked him unawares and now you mingled inside myself. 2-3-3

The unfalling one who dwells within the bonds of undying joy
excellence undying, flower eyes, lord of heaven dwellers
i praise him with garlands of songs, undying through time
i come near him, i dwell within the bonds of undying joy.

To those who come near him in worship, the Lord comes near
and makes their deeds go away;
his the lovely feathered eagle, his the war discus
my tongue praises him with garlands of song and i come near him
but i cannot understand how he has made myself hisself.

The lord shows us the right way the loft Lord of the immortals
the one who spreads out all things my lord
I praise him weaving a garland of words
I have reached the stage of rejoicing everyday
my deeds and disease become ashes before the wind. 4_5_3-5.
to be continued.

The School.

The School has always been the most important means of transferring the wealth of tradition from one generation to another. It should develop in the young individuals those qualities and capabilities which are of value for the welfare of the society but that does not mean that individuality should be destroyed and the individual then becomes a mere tool of the community like a bee or an ant. for a community of standardized individuals without personal originality and personal aims would be a poor community without possibilities for development. the aim must be the training of independently acting and thinking individuals. this cannot be just achieved by moralizing for personalities are not formed by what is heard and said but by labour and activity. Where the pupil is urged to actually perform. which is achieved by motivation which is strengthened and nourished by the accomplishments. the finality resting in the value of man being able to see what he can give rather than what he can receive.

pleasure of work, pleasure in the result and the knowledge of the value of the result to the community.

The student should develop the general ability, for Education is that which remains, if one has forgotten everything he learned. independent thinking and judgement should always be foremost he will be better able to adapt and work independently facing change and challenge in life.