Me

 Mannile Eeramundu

Mulkaatil Poovum Undu

Nambinaal Naalai Undu

Kai Thaanga Jeevan Undu

Enge Ponaalum

Ponvaanam Kannodu

Yellai Ingillai Vaa

Kaalam Nammodu

Mannile Eeramundu

Mulkaatil Poovum Undu

Ulluruthi Kaanbathu Dhaan

Bhoomiyilae Un Uyaram

Ennam Seyal Aagivittaal

Ellaame Thedi Varum

Unmai Vazhi Nee Nadanthe

Povathu Dhaan Vaazhvin Aram

Anbin Kodi Yetri Vaika

Thunai Serum Kodi Tharam

Thedal Illaatha

Uyir Undo Sollamma

Ellaam Unnulle

Athai Thedu Kannamma

Mannile Eeramundu

Mulkaatil Poovum Undu

Nambinaal Naalai Undu

Kai Thaanga Jeevan Undu

Traits of the righteous.

 Tamil work Thrikadukam lists three things necessary for one’s own good, elaborated R. Narayanan in a discourse. One must earn money with a view to helping others. One must speak sweet words. One must live a virtuous life. These three qualities will save a man from hell, says Thrikadukam. Thirukkural, which offers a lot of valuable advice, also talks about how we should come to conclusions. We may hear a lot of things from various sources about some incident, or about a person. We must not jump to conclusions on the basis of what we hear. Thirukkural says that it is our responsibility to check out the veracity of the statements coming from various people, and then arrive at a conclusion.

Sirupanchamoolam says that we should share our wealth with others, and also learn to curb anger. These are the characteristic traits of righteous people. The world is kept alive and thriving only because of the presence in it of virtuous people. If not for such people, the world would have ceased to exist long ago, says another verse in Thirukkural.

There were rules to be followed even in warfare, and a verse in Purananuru brings this out. Before the war began, a drum would be sounded, warning women and children to go to safe places, for war was about to begin. It was also the norm that civilian areas, places where people gathered, temples and places where food was served to the needy, would be outside the war zone. Poet Avvaiyar says in Nalvazhi that when a river runs dry, one can walk across it, and at such times, one finds the sand scorching at midday. But if you dig the river bed a little, the water under the surface is cool. Likewise, generous men, even when they lose their riches, will continue to give to others whatever they can.

Milagazhwan

Ulakkai Srirangam temple.harbringer of festivities.
 Sriranga Mangala Nidhim Karunanivasam

Sri Venkatadri Sikarala Kalamegam

Sri Hastisaila Sikharojvala Parijatham

Srisam Namami  Sirasa Yadhusaila Deepam.

In the above sloka the four Divya Desams are mentioned. And this is a popular sloka recited as daily prayer by  every Vaishnava. It is also a practice by them that when they visit these four divyadesgams there is a place in the temple where they pay their respects by touching a particular place in Melkote they feel sanctified if they touch a pillar on which an image of Milagazhwan is chisseled it is in the Yadugiri Nachiyar sannidhi. People place salt pepper and termeric at the feet and take a vow.

In Kanchi Vardaraja perumal koil they touch the Golden lizard and pray the tayar before they visit perumal. Actually all temples they do so. 

In Tirupati Venkatesa perumal temple they touch the paduka. And pray at Varaha temple first. 

In Srirangam ulakkai is touched during festival time.

The story of Milagazhwan.

Milagazhwan was a great scholar with acharya  who belonged to upper kongu state (Karnataka) an Asthana Vidwan in the palace of the king. he was known for his stringent poetry in Sanskrit he was called Marichasuri. since he was of small stature round face and sharp wisdom people referred to him as milaka (pepper)

In Karnataka Mazhuvur, Maruthur, Thondanur and Saligrama and a few other agraharas were known for scholars of tamil kanada and sanskrit. Ramanujas disciples like Embar, Ananthalwan, Somasiandan, Naduvil Azhwan, Echchan etc were asked to conquer the Mayavadins in those places. Sri Ramanuja directed Mudaliyandan to conquer Milakazwan who was well known in Upper Kongu state. Accordingly Mudaliyandan conquered Milakazhwan in Taraka vadha. Milakazhwan carried Mudaliyandan on his back and crossed lower kongu state and reached Sri Ramanujar prostrated before him. He had failed in the disputation so he was now willing to become a disciple of Sri Ramanuja. Hewas requested to propagate Visistadvaita siddantha in the area as Simhasanadhipati. he was a constant companion to Sri Ramanuja charya when he was in Karnataka. 

Sri Ramanuja was edugirinachiyar sannidhi after the consecration of Tirunarayana in Melkote. A devotee while constructing the edugiri nachiyar sannidhi had chisilled malikazawan figure in a pillar. There isan inscription in which Sriranga Nachchiyar kainkaryam is mentioned as;

Sri Thimma Thanda Nayaka Mahishee

Sriranga Nayakee rasitha,

Sampathkumara Mahishee Bharathaha

Prathipati Rangamandapiraka.

In Edu there is a mention of a king who built a cluster of houses for the poor, he was averse to Srivaishnavas. when the distribution of houses took place Milakazhwan did not receive one. when questioned he was told because he was a disciple of Sri Ramanuja he was not entitled to one. Milakazhwan was over joyed he took up his garments threw them in the air and danced in joy. this incident finds mention in Tiruvoymozhi too. Milakazwan request Sri Ramanuja to get him liberation, Ramanujacharya asked him to request Lord Srinivasa.accordingly hewent to Tirumala and requested the Lord but in vain. One should go through ones acharya. So he approached Tirumalai Ananthalwan who on his behalf requested Lord Srinivasa to sanction him liberation. The very next dayn he attained Moksha.

 

Tribute.

 NATOPAJAM PRAVRITTHAM BAHUBIRUPACHITAM YAMUNEYA PRABANDHAIHI THRATHAM SAMYAGYATHEERNDRA IRIDIMAKHILAMTHAMAHA KARSINAM DARSANAM NAHA ( T M K OF V D .VERSE496)

PARASARA BHATTAR IN SRIRANGARAJASTAVA VERSE 5.

V D IN YATHIRAJA SAPTHATHI VERSE 5

RAMANUJA NOORTHTHANDADI VERSE 20.

UPADESA RATNAMALA VERSE 36 BY M M

MARANERI NAMBI.

 This Acharya is the one who impressed Yamunacharya the most. 

Yamunacharya was wonderstruck when he saw acharya working in the field drink mud water instead of pure water. When questioned why he was doing such a thing. He was told that as the body goes into the earth ultimately he did not find it strange to feed it mud water. This yamunacharya equated to Satakopa who had eradicated with anger the Sata vayu before it entered his body.

{The Sanskrit root word here is “Shata” - शठ. In Vaishnavite tradition, one of Nammaazhvar’s titular names is Shata-kopan. Legend is that after He was born, He drove away Shata-vayu in anger.  Since He spurned off Shata in anger, thus the title Shata-Kopa.

As for “chadaari”, the word is actually “Shataari”, which would split as “Shata + Ari” in Sanskrit. The meaning being “enemy (Ari) of Shata”. The Shataaris are always placed under the feet of the presiding deity in sanctum sanctorums of the Vishnu temples, and are made with mini Padukas on top of crown like structures. The belief is that by placing this thing - Shataari - which is always at the feet of the Lord, upon devotee’s head, the devotee is graced with the ability to fight off Shata.}

 He thus called him Maran Err Nambi. He invited him to join his group. M Nambi refused saying he  belong to panchama caste. Yamunacharya told him there was no caste bar for a Brahmajnani. He joined and served his acarya with great reverence. 

Yamunacharya once had fixed a date of performing punyavachanam of the new hall being expanded for his kalakshepam. On the penultimate dayM N visited the hall with another disciple and was well impressed. 

When Yamunacharya learnt this he canceled the performance of the punyavachanam and directly started the kalakshepam lecture. The reason being the hall was already sanctified by the foot prints of M Nambi who he equated to Nammalwar . So great a regard he had for M N. 

Lak Aarati

 ॥ Aarti Shri Lakshmi Ji ॥

Om Jai Lakshmi Mata,Maiya Jai Lakshmi Mata।

Tumako Nishidin Sevat,Hari Vishnu Vidhata॥

Om Jai Lakshmi Mata॥

Uma Rama Brahmani,Tum Hi Jag-Mata।

Surya-Chandrama DhyavatNaarad Rishi Gata॥

Om Jai Lakshmi Mata॥

Durga Roop Niranjani,Sukh Sampatti Data।

Jo Koi Tumako Dhyavat,Riddhi-Siddhi Dhan Pata॥

Om Jai Lakshmi Mata॥

Tum Patal-Nivasini,Tum Hi Shubhdata।

Karma-Prabhav-Prakashini,Bhavanidhi Ki Trata॥

Om Jai Lakshmi Mata॥

Jis Ghar Mein Tum Rahti,Sab Sadgun Aata।

Sab Sambhav Ho Jata,Man Nahi Ghabrata॥

Om Jai Lakshmi Mata॥

Tum Bin Yagya Na Hote,Vastra Na Koi Pata।

Khan-Pan Ka Vaibhav,Sab Tumase Aata॥

Om Jai Lakshmi Mata॥

Shubh-Gun Mandir Sundar,Kshirodadhi-Jata।

Ratna Chaturdash Tum Bin,Koi Nahi Pata॥

Om Jai Lakshmi Mata॥

Mahalakshmi Ji Ki Aarti,Jo Koi Jan Gata।

Ur Anand Samata,Paap Utar Jata॥

Om Jai Lakshmi Mata॥

Great s

 In Ancient Greece, Socrates had a great reputation of wisdom. One day, someone came to find the great philosopher and said to him:

- Do you know what I just heard about your friend?

- A moment, replied Socrates. Before you tell me, I would like to test you the three sieves.

- The three sieves?

- Yes, continued Socrates. Before telling anything about the others, it's good to take the time to filter what you mean. I call it the test of the three sieves. The first sieve is the TRUTH. Have you checked if what you're going to tell me is true?

- No, I just heard it.

- Very good! So, you don't know if it's true. We continue with the second sieve, that of KINDNESS. What you want to tell me about my friend, is it good?

- Oh, no! On the contrary.

- So, questioned Socrates, you want to tell me bad things about him and you're not even sure they're true? Maybe you can still pass the test of the third sieve, that of UTILITY. Is it useful that I know what you're going to tell me about this friend?

- No, really.

- So, concluded Socrates, what you were going to tell me is neither true, nor good, nor useful. Why, then, did you want to tell me this?

"Gossip is a bad thing. In the beginning it may seem enjoyable and fun, but in the end, it fills our hearts with bitterness and poisons us, too!" 

Gossips undresses and shames and leaves innocent people who cannot defend themselves vulnerable. It unclothes human dignity and shames the others unfairly. We kill innocent people with our gossip and bad mouthing… Gossip is the stripping of human dignity by bitter souls…