NAMMAZHWAR
Shree GurubhyO Namah
NAMMAZHVAR, THE MASTER OF ALL AZHVARS
Just like a tulasidala is born with innate fragrance, nammAzhvAr, the youngest AzhvAr fondly called as 'kuzhandai muni' was born with innate gyAna and bhakti which gave him the title - the ‘Master of all AzhvArs’ or 'periyan'.
As per this shlOka, if nammAzhvAr is visualized as a whole entity (avayavi), then all other AzhvArs are his body parts (avayava - anga).
बाहू वदन्ति कुलशॆकरयॊगिवाहेनतॊर् मध्यनाभि शरणान् इतरान् शठारॆ: ||
bhootaM shirO hratamaharahvayaM akShiyugmaM bhaTTAryaM Asyam ata bhaargavaM asya kaNThaM ||
bAhoo vadanti kulashEkara yOgivAhenatOr madhya nAbhi sharaNAn itarAn shaThArE: ||
PeriyAzhvAr is his face.
Tirumazhisai AzhvAr is his neck.
KulasEkara AzhvAr is his hand.
TiruppAnAzhvAr is his leg.
TonDaraDipoDi AzhvAr is his chest.
Tirumangai AzhvAr is his navel.
Madurakavi AzhvAr is his feet.
THE ALL AUSPICIOUS TIRUKURUGOOR PIRAN
உண்டோ சடகோபர்க்கு ஒப்பொருவர் – உண்டோ*
திருவாய்மொழிக்கு ஒப்பு தென்குருகைக்குண்டோ*
ஒருபார் தனில் ஒக்குமூர்**
uNDO shaThakOparkku oppu oruvar ?--uNDO
Is there anyone as great as SaThakOpan? None.
Is there any literary work at par with tiruvAymozhi? None.
Is there a kshEtram equal to tirukkurugoor? None.
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| NAMMAZHVAR'S NAMES |
NAMMAZHVAR CHARITRAM
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| NAMMAZHVAR, AZHVAR TIRUNAGARI |
NammAzhwAr was born in Tirukurugoor (AzhvAr Tirunagari) in a place called appan kOyil, to the vaishNava couple kAri and uDayanangai, on the 43rd day of Kaliyuga, tamizh month vaikAsi, Friday, star vishAkam, pourNami tithi, pramAdi samvatsaram. NammAzhvAr is said to be the incarnation of the nityasoori vishvaksEna (sEnai mudaliyar), the commander-in-chief of all Gods. NammAzhvAr is also revered as the incarnation of bhagavAn, the kaustubha mani, Lord rAma, and tirukkurunguDi nambi. (His mother uDaiyanangai was the native of tiruvanparisAram or tirupatisAram divya dEsam in kerala).
Before NammAzhvAr's birth, his parents visited tirukkurunguDi seeking a child. In their dream, Nambi perumAL promised that He Himself would be born as their child. Even before the incarnation, AdishEsha manifested as a tamarind tree in the premises of AdipirAn temple at tirukkurugoor situated on the banks of tAmraparni river, and waited for nammAzhvAr to be born.
An unverified story about AzhvAr tirunagari sthalam says that the tamarind tree which is alive even today, has a connection with RAMAYANA. Just before the end of rAmAvatAra, Yama came to have a secret meeting with rAma and ordered that no one should enter their room. Just then, durvAsa maharshi arrived and forced Lakshmana to allow him to meet Lord rAma. When helpless Lakshmana obliged durvAsa, angry Lord rAma ousted LakshmaNa and said that he would stand as a tamarind tree as a penance for the mistake committed by Him. And Lord rAma would be sitting motionless in the hole of that tree for 16 years because of being unfair to seetA when she was in the family way. Hence it is believed that nammAzhvAr is rAma incarnate and the tamarind tree is LakshmaNa incarnate.
MARAN, KARIMARAN
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| KARI, UDAIYANANGAI, MARAN |
After uDaiyanangai gave birth, she noticed that the child neither cried nor drank milk. On the twelfth day, she and kAri took baby nammAzhvAr to AdipirAn perumAl of tirukkurugoor for the cradle ceremony. To everyone’s surprise, the child crawled and lay inside the hollow of the tamarind tree (AdishEsha) in the precincts of the temple premises. Since the child was uniquely different from other children he was named ‘mARan’.
SHATAKOPAN, SHATAJITH, SHATARIPU
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| NAMMAZHVAR KANCHIPURAM |
NAM-AZHVAR
So, for 16 years, the child lay under the tamarind tree without eating or drinking. Lord RanganAtha and RanganAyaki nourished the child and protected him like their own child.
After 16 years, Lord VishvaksEna appeared there and blessed the child and consecrated him with samAshrayaNam and mantrOpadEsham. NammAzhvAr rose and sat erect, assumed the padmAsana position and went into deep meditation on parabrahman, with his right hand in gyAna mudrA and left hand on his lap. Overwhelmed at mAran’s devotion (yOgam), Lord RanganAtha named Him ‘nam AzhvAr – the one who is engrossed in Me’.
Since AdisEshan was giving continuous protection to nammAzhvAr in the form of the ever-alert tamarind tree, He was named ‘tirupuLiyAzhvAr’. The tree is also called ‘urangA puLi – the sleepless tamarind’. The photos as it is seen today follows:-
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| MADURAKAVI AZHVAR MEETS NAMMAZHVAR |
Another AzhvAr called Madurakavi aged 80 years, who was a pilgrim at AyOdhyA, saw a strange ball of light glowing when He was doing his nityakarmA one morning. Curious about the captivating light, he advanced towards it, but it started moving. Madurakavi AzhvAr followed the glowing ball of light until it reached tirukkurugoor and vanished suddenly. Madurakavi enquired the locals about the significance of the place and came to know about the wondrous, silent child-yOgi (kuzhandai muni) NammAzhvAr who was the much talked about hero of tirukkurugoor (kurugoor nambi, kurugai pirAn).
Madhurakavi threw a stone in front of NammAzhvAr. NammAzhvAr opened His eyes. To make him talk, Madurakavi AzhvAr posed a question:
“செத்ததின் வயிற்றில் சிறியது பிறந்தால், எத்தை தின்று எங்கே கிடக்கும்”
“settattin vayiRRil siRiyadu piRandAl, ettai tinRu engE kiDakkum”
“If the minute soul (the chEtana) is born in the matter called body (achEtana), what will it eat and where will it rest?”
NammAzhvAr was awakened by this question and immediately answered:
“அத்தைத்தின்று அங்கே கிடக்கும்”
“attai tinRu angE kiDakkum”
“It eats there and rests there itself”
Madhurakavi was baffled at this reply. This was the first time nammAzhvAr ever uttered any word. Madhurakavi realised that though nammAzhvAr had a body, he never attached himself to it. He refrained from eating normal food and subsisted on divine knowledge, offering his soul to the supreme brahman. Though he was much older to nammAzhvAr in age, Madhurakavi immediately did shAShTAnga praNAmas requesting NammAzhvAr to accept him as his disciple. Madurakavi later wrote ‘kaNNinun-sirutAmbu’ prabandham of eleven verses extolling His guru shaThakOpan as the only God known to Him.
VEDAM TAMIZH SEYDA MARAN
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| VEDAM TAMIZH SEYDA MARAN |
Coming back to NammAzhvAr’s story – After Madurakavi awakened NammAzhvAr, Lord VaikunThanAtha arrived in garuDa vAhana along with Lakshmi and blessed nammAzhvAr. The nityasooris also joined them from paramapadam. The deities of thirty six divya dEsams assembled there in a line to gave divine darshaNa to nammAzhvAr, and waited on the tree branches eagerly to be extolled by nammAzhvAr in his tamizh verses. Seeing the grandeur of the Lord of vaikunTha arrayed with all his retinue in front of His eyes, NammAzhvAr experienced goose bumps and his eyes were filled with tears of ecstasy. His exhilaration outpoured into four prabandhams which are considered as the essence of the four vEdas.
NAMMAZHVAR'S PRABANDHAMS - CHATUR-VEDASARAM
The four ancient sanskrit vEdas are said to be mantras heard by Rishis from various dEvatas. So, the rishis are called 'mantra-dRushTas'. Since the four tamizh prabandhams were uttered by NammAzhvAr in the presence of the divya dampatis, it is believed that NammAhzvAr was a rishi (mantra dRushTha), who saw the four drAviDa vEdas (tamizh vEdas) imparted by Lord nArAyaNa. The four prabandhams of nammAzhvAr add up to 1296 pAsurams.
1. tiruviruttam - 100 (rig vEda sAram - vishNu sooktam)
2. tiruvAsiriyam - 7 verses - (yajur vEda sAram - nArAyaNa anuvAkam)
3. periya tiruvandAdi - 87 verses - (atharvaNa vEda sAram - muNDakAdi upanishad)
4. tiruvAymozhi - 1102 - (sAma vEda sAram - chAndOgya upanishad)
NAMMAZHVAR'S PRABANDHAMS - RAHASYA-TRAYA VIVARANATMAKAM
NammAzhvAr's four prabandhams are also considered as the extract of the meanings of the three Rahasya mantras which are ASHTAKSHARAM, DVAYAM, AND CHARAMA SHLOKAM.
Tiruviruttam is the substance of ‘praNava’ shabdam and ‘namah’ shabdam of aShTAksharam (Om and NamO).
TiruvAsiriyam is the essence of the ‘nArAyaNAya’ padam of ashTAksharam.
TiruvAymozhi is the crux of ‘dvayam’.
Periya tiruvandAdi is the essence of ‘charama shlOka'.
PARANKUSHA, PARANKUSHA NAYAKI
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| PARANKUSHA NAYAKI SRIRANGAM |
NammAzhvAr’s prabandhams were like an elephant-goad weapon (ankusha) against other opposing philosophies (para maTha) at that period of time. This was the reason for his name ‘parAnkusha”.
In the prabandham tiruviruttam, nammAzhvAr expresses his unremitting love for krishNa, donning the role of a lovelorn woman. Hence, He was given the title ‘parAnkusha nAyaki’.
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| VAKULABHARANA |
Back to nammAzhvAr's story, ‘The utsavar of tirukkurugoor, ‘polindu irunda pirAn’ offered his garland of vakula/bakula flowers (mimusops elengi-spanish cherry) as prasAdam to nammAzhvAr daily. Since NammAzhvAr regularly wore vakulamAlai (vakula flower garland), he was called ‘vakulAbharaNa’, ‘magizhmARan’, magizhmAlai mArban.
PRAPANNA JANA KOOTASTHA, VAISHNAVA KULAPATI, PRAPANNA JANA SANTANA KOOTASHTHA
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| NAMMAZHWAR WITH MADURAKAVI AND NATHAMUNI, KANCHIPURAM |
NammAzhvAr propagated sharanAgati through his shisya Madurakavi, and emerged as the supreme head for the vaishNavas aspiring for mOksha. That is the reason he is called as ‘prapanna jana kooTastha', 'prapanna jana santAna kooTastha' and 'vaishNava kulapati' – leader of mumukshus (aspirers of mOksha). He is the only AzhvAr who rose to the status of AchArya and shines as the first AchArya born in bhoolOka, and the fourth AchArya after bhagavAn shreeman nArAyaNa in paramapadam. Our shreevaishNava guruparmaparA is succinctly brought out by SwAmi Desikan in his work AdhikAra Sangraham - 3.
என்னுயிர் தந்தளித்தவரை சரணம்புக்கு யானடைவேன் அவர்குருக்கள் நிரைவணங்கி பின்னருளால் பெரும்பூதூர் வந்தவள்ளல் பெரியநம்பி ஆளவந்தார் மணக்கால்நம்பி நன்னெறியை அவர்க்குரைத்த உய்யக்கொண்டார் நாதமுனி சடகோபன் சேனைநாதன் இன்னமுதத் திருமகள் என்றிவரை முன்னிட்டு எம்பெருமான் திருவடிகள் அடைகின்றேனே.
en uyir tandaLittavarai charaNambukku yAnaDaiven avargurukkaL niraivaNangi, pinaruLAl perumboodoor vandavaLLal, periyanambi, ALavandAr, manakkAlnambi, nanneRiyai avarkkuraitta uyyakkoNDAr, nAthamuni, saDakOpan, sEnainAthan, innamuda tirumagaL enRivarai munniTTu emperumAn tiruvaDigaL aDaiginREnE.
I pay my humble obeisance to my immediate AchArya (who initiated me into samAshrayaNam and bharaNyAsam), and to all his preceptors in ascending order, then the auspicious and compassionate shreeperumbUdUr swAmi ramAnuja, periyanambi, ALavandAr, manakkAlnambi, uyyakoNDAr who taught the vaishNava sampradAyam to him, nAthamuni, saDakOpan (nammAzhvAr), vishvaksEna (sEnainAthan), and seeking the recommendation of the sweet and kind mother mahAlakshmi, attain the lotus feet of the prathamAchArya shreeman nArAyaNa.
IDOLS OF RAMANUJA AND NAMMAZHVAR
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| IDOLS OF RAMANUJA AND NAMMAZHVAR |
It was time for NammAzhvAr to ascend VaikunTha. With tear filled eyes, Madhurakavi AzhvAr who spent all his time in service of his guru asked him how to spend his life without Him. NammAzhvAr advised him to boil some water from the tAmraparaNi river to get an idol of Himself for his worship. AzhvAr did so and got an idol of an AchArya with anjali mudra and tridanDam but it did not resemble NammAzhvAr. When asked, nammAzhvAr said that it was the idol of ‘bhavishyadAchArya rAmAnuja’ who will be born in future to lead the vaishNavas. He again advised AzhvAr to boil the waters. An idol of nammAzhvAr with gyAna mudra came out the second time. NammAzhvAr presented his 'tAn uganda tirumEni.- the idol made by self' to Madurakavi AzhvAr and advised him to continue his service to the idol.
Madurakavi AzhvAr also installed NammAzhvAr’s moola vigraham and performed nitya tiruvArAdhanam to the moortis. He conducted monthly and yearly utsavams for his AchAryan, thereby propagating ‘AchArya nishThA to the approaching mumukshus.
THE GREATNESS OF TIRUVAYMOZHI PRABANDHAM
CHALLENGE OF SANGAM POETS
Madurakavi used to glorify his AchArya NammAzhvAr with the following hymn:
SHATAKOPAN KATTIYAM
திருவாய்மொழிப் பெருமாள் வந்தார்!
திருநகரிப் பெருமாள் வந்தார்!
திருவழுதிவளநாடர் வந்தார்!
திருக்குருகூர்நகர் நம்பி வந்தார்!
காரிமாறர் வந்தார்!
சடகோபர் வந்தார்!
பராங்குசர் வந்தார்!
Some tamizh sangam poets who heard this kaTTiyam objected to the glorification of nammAzhvAr as the one who gave the essence of vEdas.. They challenged madhurakavi that only if nammAzhvAr’s poems are accepted by the “SANGA PALAGAI’ (the magical plank kept in Madurai for this purpose), they will accept nammAzhvAr’s proficiency.
Out of 1296 pAsurams composed by NammAzhvAr, Madhurakavi AzhvAr selected just one powerful pAsuram containing two lines, from tiruvAymozhi 10.5.1 and wrote it on a palm leaf and sent it to Madurai through the Sangam poets.
எண்ணும் திருநாமம் திண்ணம் நாரணமே.
kaNNan kazhaliNai naNNum manamuDaiyeer!
eNNum tiru nAmam thiNNam nAraNamE.
“Devotees who have set their minds at KaNNan’s feet! You need to recite only one divine nAma called NARAYANA. Nothing else.”
The sangam poets took the palm leaf to the Sanga ManDapam at Madurai. All the poets assembled for justice. On one side of the ‘sanga palagai’, nammAzhvAr’s verse of 2 lines were placed. On another side of the plank, the poems of 300 poets were kept. The plank retained the 2 verses of tiruvAymozhi and pushed down all the other poets’ poems. The poets accepted nammAzhvAr’s greatness and many of them wrote poems in praise of him on the spot. It was astonishing to see that all the poets glorified Madhurakavi with the same words as follows:
நாமம் பராங்க்குசமோ, நாரணமோ, தாமம்
துலவோ, வகுளமோ, தோளிரண்டோ நான்கு
முளவோ பெருமான் உனக்கு.
nAmam parAngushamO, nAraNamO, tAmam
tulavO, vakuLamO, tOLiraNDO nAngu
muLavO perumAn unakku.
Is your native kurugoor or tiruppArkaDal?
Is your name parAnkusha or nArAyaNa?
Is your necklace made of tulasi or vakuLA flowers?
Oh Lord! Do you have two hands (shoulders) or four hands?
This was an interesting episode that carved history of Madurakavi AzhvAr’s devotion and NammAzhvAr’s greatness.
NATHAMUNI RECOVERS THE LOST DIVYAPRABANDHAMS
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| NAMMAZHVAR, MADURAKAVI AZHVAR, NATHAMUNI |
After all the AzhvArs' ascended vaikuNTham, the precious Divya Prabandhams were lost due to passage of time. In the 10th century, a VaiShNava AchArya called 'NAthamuni' of kATTu mannAr kOyil (veeranArAyanapuran), heard some brAhmaNas recite Shree NammAzhvAr's tiruvAymozhi pAsurams (5.8) on Lord TirukuDandai ArAvamudan, which ended with the phrase "kuzhalin maliya chonna OrAyirattuL ippattum "குழலின் மலிய சொன்ன ஓராயிரத்துள் இப்பத்தும்... - Of the thousand verses, these ten verses which are sweeter than the flute...'.
When nAthamuni curiously inquired about the rest of the 990 verses, he was advised to go to kurugoor, the birthplace of nammAzhvAr (saThakOpan), to find more details. At kurugoor, he met ParAnkushadAsa, a descendent of Madhurakavi AzhvAr (nammAzhvAr's shishya). ParAnkushadAsa showed him the tamarind tree where NammAzhvAr used to meditate, and advised NAthamuni to recite the prabandham, 'KaNNinuN SirutAmbu' 12000 times there.
AchArya NAthamuni, being an acclaimed practitioner of bhakti yOga, sat in meditation reciting the 'KaNNinuN SirutAmbu', the prabandham composed by Shree Madhurakavi AzhvAr in praise of Shree NammAzhvAr years back. NammAzhvAr appeared in his vision along with Madurakavi AzhvAr and taught him all the 4000 Divya Prabandhams.
AchArya NAthamuni organised the paasurams in due order and then propagated the Divya Prabandhams to his shishyas. He also formatted them in a musical presentation called 'dEvagAnam'. He instituted the 'araiyar sEvai', a divine dance performance to portray the essence of the pAsurams. This tradition is still being followed in Shreerangam temple.
SHATAKOPAN ANDADI
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| SADAGOPAN ANDADI |
When famous kavi chakravarti, poet Kamban visited Srirangam temple to offer his maiden presentation of the rAmAyaNa mahAkAvyam, Lord RanganAtha asked Him, “Have you written a poem on ‘nam saDagOpan – my saDagOpan?”. Kamban immediately went back to his quarters and composed 100 poems on ‘kurugaipirAn’ called ‘shaThakOpan andAdi” overnight. Next day, it was panguni uttiram. In front of ranga-nAchchiyAr sannidhi, Kamban recited sadagOpan andAdi first, and then his rAmAyaNa. Lord RanganAtha heard the verses and blessed him. Kamban’s deep understanding and proficient presentation of kalyAna guNas of nammAzhvAr and Lord rAma earned him the name ‘kambanATTAzhvAr’ – the AzhvAr from Kamba nADu.
In verse 8 of saThakOpan andAdi, Kamban glorifies nammAzhvAr’s tiruvAymozhi as tittikkum moolam (sweeter than moolamantram/ ashThAksharam), pattikku moolam (foundation for bhakti), muttikku moolam (foundation for mukti) and attikku moolam (foundation for undeterred love on bhagavAn).
பத்திக்கு மூலப் பனுவற்கு மூலம், பவம் அறுப்பார்
முத்திக்கு மூலம் முளரிக்கை வாணகை மொய்குழலார்
அத்திக்கு மூலம் குருகைப்பிரான் சொன்ன ஆயிரமே.
pattikku mUlap panuvaRku mUlam, pavam aRuppAr
muttikku mUlam muLarikkai vANakai moykuzhalAr
attikku mUlam kurukaippirAn chonna AyiramE.
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| SHREE SHATARI |
Continuously contemplating on the divine feet of Lord nArAyaNa and transcending the divine stages of parabhakti, paragyAna and paramabhakti, NammAzhvAr lived for 35 years and ascended the maNimaNDapam of nityasooris at Paramapadam amidst grand welcome by kinnaras, gandharvas and other dEvas, only to enjoy everlasting bliss in the company of Shreeman nArAyaNa.
In view of NammAzhvAr’s close proximity to Lord nArAyaNa’s feet, He is revered as SHATAKOPA OR SHATARI. BhagavAn’s pAdukAs also have the name shaThAri or shaTakOpa because they once upon a time killed the demon named ‘SHATA’ शठ. It is this shaThArI that is placed on our head when we visit vaishNava temples, signifying our eternal servitude and relationship to Lord VishNu.
SwAmi Desikan extols both pAdukAs and nammAzhvAr in samAkhya paddhati - 21 of PADUKA SAHASRAM
यथार्था शठजित्संज्ञा मच्चित्तविजयाद्ययॊ: ||
I pay obeisance to the Rishi NammAzhwAr and the pAdukA, both of whom are deeply attached to the feet of the Lord. Both are appropriately named as SHATAJIT or SHATAKOPA because NammAzhvAr conquered the wind called shaTha-vAyu, and the pAdukas once upon a time conquered the demon called ‘ShaTha’. Now, out of compassion, both of them have conquered my mind called chitta.
The glorious tale of the AzhvAr twain is refreshing every time one reads it. May we always recite their divya sooktis to enjoy satiety.
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| NAMMAZHVAR SRIRANGAM |
NAMMAZHVAR'S NAMES
2) மாறன்
3) காரிமாறன்
4) நம்மாழ்வார்
6) வகுளாபரணன்
7) குருகைப்பிரான்
8) குருகூர் நம்பி, தென் குருகூர் நம்பி
9) திருவாய்மொழி பெருமாள்
10) பொருநல்துறைவன்
11) குமரி துறைவன்
12) பவரோக பண்டிதன்
13) முனி வேந்து
14) பரப்ரஹ்ம யோகி
15) நாவலன் பெருமாள்
16) ஞான தேசிகன், தேசிகன்
18) தொண்டர் பிரான்
19) நாவீரர்
20) திருநாவீறு உடையபிரான்
21) உதய பாஸ்கரர்
22) வகுள பூஷண பாஸ்கரர்
23) ஞானத் தமிழுக்கு அரசு
24) ஞானத் தமிழ் கடல்
25) மெய் ஞானக் கவி
26) தெய்வ ஞானக் கவி
27) தெய்வ ஞான செம்மல்
28) நாவலர் பெருமாள்
29) பாவலர் தம்பிரான்
30) வினவாது உணர்ந்த விரகர்
31) குழந்தை முனி
32) ஸ்ரீவைஷ்ணவக் குலபதி
33) பிரபன்ன ஜன கூடஸ்தர்
34) பெரியன்
35) பராங்குச நாயகி
36) வேதம் தமிழ் செய்த மாறன்
37) திருவழுதி வளநாடன்
38) மதுரகவி தம்பிரான்
39) மாதவன் பாதுகை
40) மகிழ்மாறன், மகிழ்மாலை மார்பன்
41) திருநகரி பெருமாள்
42) ஶ்ரீ சடாரி
43) குருகை அரசன், குருகை மன்னன்
44) பாதுகாத்மா
45) மணிவல்லி
2) mARan
3) kArimARan
4) nammAzhvAr
5) parAnkushan
6) vakuLAbharaNan, vakulattArAn
7) kurukaippirAn
8) kurugoor nambi, ten-kurugoor nambi
9) tiruvAymozhi perumAL
10) porunaltuRaivan
11) kumari tuRaivan
12) bhavarOga paNDitan
13) muni vEndu
14) parabrahma yOgi
15) nAvalan perumAL
16) gyAna dEshikan, dEshikan
17) gyAna pirAn
18) toNDar pirAn
19) nAveerar
20) tirunAveeRu uDaiyapirAn
21) udaya bhAskarar
22) vakuLa bhooShaNa bhAskarar
23) gyAnat tamizhukku arasu
24) gyAnat tamizh kaDal
25) mey gyAnak kavi
26) deiyva gyAnak kavi
27) deiyva gyAna chemmal
28) nAvalar perumAL
29) pAvalar tampirAn
30) vinavAdu uNarnda virakar
31) kuzhandai muni
32) sreevaiShNava kulapati
33) prapanna jana kooTastha
34) periyan
35) parAnkusha nAyaki
36) vEdam tamizh seiyda mAran
37) tiruvazhudi vaLanADan
38) tirunagari perumAL
39) madurakavi tampirAn
40) mAdhavan pAdukai
41) magizhmAran, magizhmAlai mArban
42) kurugai arasan, kurugai mannan
43) shree shaThAri
44) pAdukAtmA
45) maNivalli
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