Dec 29, 2011

Sri Oppiliappan Temple, Tiruvinnagaram - Divya Desam




       In his ecstacy while praising the Lord, Nammalwar could not bear the separation with Oppiliappan. The Lord in His kindness, Himself embressed the Alwar, shared His happness with his devotee and decided to stay here permanently. This is how the Alwar's verses in praise of this Lord have been interpreted by ancient commentators.
Further, in 9 of his verses in Tiruvaimozhi in praise of this Lord, Nammalwar has highlighted that God is dwelling even in mutually conflicting objects and thereby the Lord harmonises mutually contradictory objects.
Tirumangai Alwar in his first decad eulogising the Lord here, observes that if only he can have the divine vision of the Lord, he would not desire family life here. He emphasises this point by repeating the same in 9 out of 10 verses.
Those who had divine vision of the Lord here were Garuda, Kaveri River, Dharma devata and sage Markandeya, according to Purana.
Vimanam:
It is named as Suddhananda, meaning "pure happiness". Devotees who worship this vimana (tower) derive immense and unalloyed happiness. Note that the vimana in Tirumala - Tirupati is named as Ananda vimana, whereas here it is Suddhananda Vimana.
Holy place:
Because of Markandeya's severe penance, the Lord appeared here and married Bhoomidevi, who also appeared here earlier and was brought up by Markandeya. Hence it is called Markandeya Kshetra. Since Bhoomidevi appeared here among the forest of Tulasi plants, It is also known as Tulasi Vanam.
Holy waters: (pushkarini)
The pushkarini (Temple Tank) here is known as "Ahoratra Pushkarini", meaning that bathing is specially permissible here both during day and night. Normally according to sastras, bating in holy waters is not permitted during nights. But nowadays bathing is permitted here, only when the n his ecstacy while praising the Lord, Nammalwar could not bear the separation with Oppiliappan. The Lord in His kindness, Himself embressed the Alwar, shared His happness with his devotee and decided to stay here permanently. This is how the Alwar's verses in praise of this Lord have been interpreted by ancient commentators is kept open for darsan.
Other holy waters:
Sarnga Tirtham, Surya Tirtham, Indra Tirtham and Brahma Tirtham are situated outside the temple according to puranas. These are now dry and not fit for bathing.
Rivers:
To the south of the temple, three holy rivers flow-known as Dakshina Ganga, Dakshina Yamuna and Dakshina Godavari.
The day Lord oppiliappan appeared:
It was at noon on the day of sravanam in the Tamil month of Panguni that Lord appeared to Markandeya here. As such a 9 day festival of Brahmotsavam is celebrated every year, with rathotsava (chariot) on the day of Panguni Sravanam.
Wedding Day:
Lord oppiliappan married Bhoomi Devi on the day of Sravanam in the Tamil month Aippasi. In celebration of this, a 12-day music and dance festival, is held every year, commencing with Tirukkalyanam (holy wedding) of the Lord with Bhoomidevi on Aippasi Sravanam.  In his ecstacy while praising the Lord, Nammalwar could not bear the separation with Oppiliappan. The Lord in His kindness, Himself embressed the Alwar, shared His happness with his devotee and decided to stay here permanently. This is how the Alwar's verses in praise of this Lord have been interpreted by ancient commentators.
Further, in 9 of his verses in Tiruvaimozhi in praise of this Lord, Nammalwar has highlighted that God is dwelling even in mutually conflicting objects and thereby the Lord harmonises mutually contradictory objects.
Tirumangai Alwar in his first decad eulogising the Lord here, observes that if only he can have the divine vision of the Lord, he would not desire family life here. He emphasises this point by repeating the same in 9 out of 10 verses.
Those who had divine vision of the Lord here were Garuda, Kaveri River, Dharma devata and sage Markandeya, according to Purana.
Vimanam:
It is named as Suddhananda, meaning "pure happiness". Devotees who worship this vimana (tower) derive immense and unalloyed happiness. Note that the vimana in Tirumala - Tirupati is named as Ananda vimana, whereas here it is Suddhananda Vimana.
Holy place:
Because of Markandeya's severe penance, the Lord appeared here and married Bhoomidevi, who also appeared here earlier and was brought up by Markandeya. Hence it is called Markandeya Kshetra. Since Bhoomidevi appeared here among the forest of Tulasi plants, It is also known as Tulasi Vanam.
Holy waters: (pushkarini)
The pushkarini (Temple Tank) here is known as "Ahoratra Pushkarini", meaning that bathing is specially permissible here both during day and night. Normally according to sastras, bating in holy waters is not permitted during nights. But nowadays bathing is permitted here, only when the temple is kept open for darsan.
Other holy waters:
Sarnga Tirtham, Surya Tirtham, Indra Tirtham and Brahma Tirtham are situated outside the temple according to puranas. These are now dry and not fit for bathing.
Rivers:
To the     In his ecstacy while praising the Lord, Nammalwar could not bear the separation with Oppiliappan. The Lord in His kindness, Himself embressed the Alwar, shared His happness with his devotee and decided to stay here permanently. This is how the Alwar's verses in praise of this Lord have been interpreted by ancient commentators.
Further, in 9 of his verses in Tiruvaimozhi in praise of this Lord, Nammalwar has highlighted that God is dwelling even in mutually conflicting objects and thereby the Lord harmonises mutually contradictory objects.
Tirumangai Alwar in his first decad eulogising the Lord here, observes that if only he can have the divine vision of the Lord, he would not desire family life here. He emphasises this point by repeating the same in 9 out of 10 verses.
Those who had divine vision of the Lord here were Garuda, Kaveri River, Dharma devata and sage Markandeya, according to Purana.
Vimanam:
It is named as Suddhananda, meaning "pure happiness". Devotees who worship this vimana (tower) derive immense and unalloyed happiness. Note that the vimana in Tirumala - Tirupati is named as Ananda vimana, whereas here it is Suddhananda Vimana.
Holy place:
Because of Markandeya's severe penance, the Lord appeared here and married Bhoomidevi, who also appeared here earlier and was brought up by Markandeya. Hence it is called Markandeya Kshetra. Since Bhoomidevi appeared here among the forest of Tulasi plants, It is also known as Tulasi Vanam.
Holy waters: (pushkarini)
The pushkarini (Temple Tank) here is known as "Ahoratra Pushkarini", meaning that bathing is specially permissible here both during day and night. Normally according to sastras, bating in holy waters is not permitted during nights. But nowadays bathing is permitted here, only when the temple is kept open for darsan.
Other holy waters:
Sarnga Tirtham, Surya Tirtham, Indra Tirtham and Brahma Tirtham are situated outside the temple according to puranas. These are now dry and not fit for bathing.
Rivers:
To the south of the temple, three holy rivers flow-known as Dakshina Ganga, Dakshina Yamuna and Dakshina Godavari.
The day Lord oppiliappan appeared:
It was at noon on the day of sravanam in the Tamil month of Panguni that Lord appeared to Markandeya here. As such a 9 day festival of Brahmotsavam is celebrated every year, with rathotsava (chariot) on the day of Panguni Sravanam.
Wedding Day:
Lord oppiliappan married Bhoomi Devi on the day of Sravanam in the Tamil month Aippasi. In celebration of this, a 12-day music and dance festival, is held every year, commencing with Tirukkalyanam (holy wedding) of the Lord with Bhoomidevi on Aippasi Sravanam. south of the temple, three holy rivers flow-known as Dakshina Ganga, Dakshina Yamuna and Dakshina Godavari.
The day Lord oppiliappan appeared:
It was at noon on the day of sravanam in the Tamil month of Panguni that Lord appeared to Markandeya here. As such a 9 day festival of Brahmotsavam is celebrated every year, with rathotsava (chariot) on the day of Panguni Sravanam.
Wedding Day:
Lord oppiliappan married Bhoomi Devi on the day of Sravanam in the Tamil month Aippasi. In celebration of this, a 12-day music and dance festival, is held every year, commencing with Tirukkalyanam (holy wedding) of the Lord with Bhoomidevi on Aippasi Sravanam.

Thiru Naraiyur - Nachiyar Kovil - Divya Desam


Garudan (Kal Garudan)The beautiful stone idol of the  Garuda, which gains weight stage when taken out for a procession and reduces back to its normal weight while coming towards the temple.
The excellent collection of copper idols of Various gods. Alwars and other important kings.
Moolavar:
The Moolavar of this sthalam is Thirunarayur Nambi. Also called as Srinivasan and Vasudevan. The Moolavar is giving his seva in standing posture being ready to marry the Thaayar, facing east (Kalyana thirukkolam). Prathyaksham for Medavi Munivar and Brahma devan. 
Thayaar:
The Thayaar found in this sthalam is Vanjulavalli Naachiyar. She is found next to the Moolavar in Garbhagriham ( Moolavar Sannadhi ). No Separate Sannidi for Thayar)
Mangalasasanam:
  • Thirumangai - 110 Paasurams.
Pushkarani:
  • Mani mukthi Nadhi Theertham.
  • Aniruddha Theertham.
  • Pradhyumna Theertham.
  • Samba Theertham.
  • Sankarshana Theertham.
Vimanam:
Srinivasa Vimaanam. 

Sringeri


We visited Sringeri on 21st and 22nd od Dec 2011 and Got The Blessings of  Jagathguru Sri Bharathi Tirtha Mahasamiji. It was a Blissful Visit to Sringeri Muth and Temples There. The Premises on  Banks of River Thunga is showered with Divinity, Calmness, Quietness, and whole atmosphere is spiritually charged. 
When AdiSankarachaya  came to Sringeri, he saw an unusual sight on the banks of the Tunga. A cobra was seen spreading out its hood over a frog in labour pains, to give it shadow from the scorching mid-day sun. Struck with the sanctity of the place, which could infuse love between natural adversaries, the Acharya chose this very location to establish His first Math.Jagadguru Sri Adi Shankara Bhagavatpada established the first of the four Amnaya Peethams1 at Sringeri more than twelve centuries ago to foster the sacred tradition of Sanatana Dharma.

Sri Kappe Shankara - A Shrine on the banks of the Holy Tunga river in memory to the
glorious sight witnessed by Sri Adi Shankaracharya; A serpent giving shade  from the
scorching sun to a pregnant frog in labour pains
Today, the Sringeri Sharada Peetham bedecked with an unbroken chain of Acharyas continues to uphold the principles of Sanatana Dharma with the 36th Acharya Jagadguru Shankaracharya Sri Sri Bharati Tirtha Mahaswamiji acting as a treasure of spiritual wisdom and peace for all seekers.
Chandramouliswara Puja
The Linga of Sri Chandramoulishwara crystal linga, radiant like the moon, representing Jnana and bliss, is the principal idol of worship not only in Sringeri but also in the other three Amnaya Peethams - Badri, Dwaraka and Puri. Legend has it that this Sphatika linga, along with those of the other three Amnaya Peethams aswell, was handed over by Sri Adi Shankaracharya to his four disciples. Sri Adi Shankaracharya himself received the four lingas from Lord Shiva. Since then, the Lingas have been propitiated by the various Acharyas who have adorned the Peethams. Chandramouleeshwara linga is propitiated thrice a day, morning and evening with “Shodasha-Upachara” as ordained in the scriptures.
We had previlage of having a darshan of the Jagadguru worshipping the Chandramouleeshwara Linga in the night on 21st Dec. The Guru Sadan was reverberating Vedic Chants , including Rudram, Chamakam, Purusha suktham, Durga suktham,Sri sukhtham as The Jagadguru propiatiates Lord Chandramouleeshwara  admidst rituals through the pooja.

To Be contd....

Nov 27, 2011

Chinmaya Tapovan Ashram - Sidhabari - Himalayas


Chinmaya Tapovan Ashram
Chinmaya Tapovan is a modern day ashram situated at the foothills of the majestic Dhauladhar ranges of the Himalayas. It is about 10 km from Dharamsala, in Himachal Pradesh.
Situated on the banks of Bindu Saras, the ashram was founded by late Swami Chimayananda, a great exponent of the Gita. The ashram complex has a 9 m high image of Lord Hanuman, a Ram temple, a meditation hall, a school, and a health and recreation center.

Nestling in the spectacular Dhauladhar ranges of the Himalayas is the Chinmaya Tapovan Ashram, one of the many retreats of the Chinmaya Mission. Apart from its importance in being a center of the Sandeepany Vedanta course, camps, and the Chinmaya Rural Primary Health and Training Center, this ashram is special as this is also Swami Chinmayananda's last resting-place, who attained Mahasamadhi in August 1993 .

The ashram is named after the guru of Swami Chinmayananda, Swami Tapovan Maharaj. Located in the scenic Himalayan mountain ranges, with its cool climes and fresh air, far away from the madness of city life, the ashram provides the environment necessary for meditation, spiritual fulfillment and introspection. People in search for spiritual succor make their way to this ashram from all across the country and the world.

Lord Veera Hanuman - Consecrated on: 10th October 1982
We ~ 50 Members of CHYK  (Chinmaya Tuka Kendra) Members from Madras , Lead by Mrs Padma Narasimhan (Then Director -TTK Group Of Companies)  were invited by Gurudev Swami Chinmayananda as His Guests . We were  fortunate to attend the Function and Gita Yagna Conducted by Gurudev Swami Chinmayananda. A large No Of Devotees gathered in the Ashram on this occasion . 1008 Kalasams Filled with Holy Water Were Purified with Traditional Japas Performed by Pandits. !008 Devotees Performed Abhishekam to Lord Hanuman, Lead by Gurudev who Performed abhishekam First with a Golden Kalasam. We have The Copper kalasam , with which I performed Abhishekam at our home even today.   It was very Nice to Recall the events from the memory line and Share when I visited The ashram in May 2010 ( Ref Blog : http://bbjee.blogspot.com/2010/06/spiritual-sadhana-camp-at-sidhabari.html) . It is My Pleasure to Share some of the Photos taken in 1982 and 2010 in the Ashram


Lord Hanuman











Bhajan During Consecration Function


Swami Tejomayanandaji (Then Viveka Chaitanya) Leading Bhajans


Devotees carrying Kumbam Filled With Holy Water

Tents at the Back Drop , Where We stayed.
Construction of Hanuman Idol began in 1979 and as per Gurudev's Sankalpa, a Veera Hanumanji's idol was to be installed. The well-known sculptor, Sri Kashinath of Shimoga sculpted the cement concrete idol of Hanumanji in Veerasan posture. It is 25 ft tall and rests on a 7 ft granite pedestal. The idol was consecrated on 10th October 1982 by Pujya Gurudev.
Veera Hanumanji is seated at Sidhbari under the milky sky, open to the embrace of his father, Vayu, the Wind God. Hanumanji successfully keeps the damaging winds at bay. By worshipping the deity, one gains strength, courage, fame, alertness, eloquence and wisdom. As Swami Tejomayananda says, 'Lord Hanuman is the embodiment of all great divine qualities put together - Devotion, Dedication, Service, Dispassion, Strength, Humility, Knowledge and every other virtue!'
Once in five years a consecration ceremony (Mahamastakabhishekam) of the idol is performed for which devotees from all parts of the world gather.


Sita Ram Temple
Name of Deity: Vanavasi Lord Rama & Sita
Consecrated on: 22nd Oct 1983
The construction of Shri Rama Mandir began in March 1983 and the temple with Vanavasi Lord Rama & Sita was consecrated on 22nd October 1983. The architecture of the temple is unique in style - a Setu (bridge) between North & South Indian Culture, executed by skilled artists from Karnataka and Tamil Nadu.
www.chinmayamission.com/temple-rama-mandir.php
The Samadhi of Pujya Gurudev Swami Chinmayananda is in Sidhabari.
Devotees from all corners of the globe come to meditate, worship, and bask in the presence of the master, whose mortal remains are buried under the sculpted image. The Bhu Samadhi of Pujya Gurudev was done on 9th August 1993.
Built in traditional Kerala style, the Samadhi Sthala houses Swamiji's ashtadhatu pratima, or sculpture made of eight metals. Worship and aarti is offered twice daily.
The Samadhi is the most revered and intense abode of silence and the focal point for ashram residents, Devotees and Students of Swamiji.



Inside the ashram is a huge discourse hall, ideal for lectures on the Geeta. Also located inside the campus is a bookshop, which sells prized literature on Hindu religion besides recorded music and discourses' cassettes.
How to reach Tapovan AshramThe nearest airport is the Kangra Airport about 20 kms from the ashram. From here one can avail of taxi services to reach the ashram.If you are traveling by rail, the nearest station is Pathankot or Chakki Bank, both of which are 90 kms from the ashram. From either of the stations, you can avail of the taxis that are available. You can also take buses that run between Pathankot station and Dharamsala, which is 8 kms from the ashram. From Dharamsala you can hire a taxi.
Direct buses are available to Dharamsala from Delhi (526 kms), Shimla (260 kms) and Chandigarh (242 kms).
For more information about the ashram, you can contact:
Chinmaya Tapovan Trust
Sandeepany Himalayas
Sidhabari
Himachal Pradesh 176 057
India
E-mail: sidhabari@chinmayamission.org or ctthm@vsnl.com

Also Visit
http://bbjee.blogspot.com/2010/06/spiritual-sadhana-camp-at-sidhabari.html


Nov 19, 2011

Sholingur Yoga Narasimhar



Yoga Narasimha Temple is in Sholingur Tamil Nadu

Its original name was Kadikachalam or Chozhasimhapuram.
Sri Yoga Narashimha Swamy temple at sholingur in vellore District is a famous pilgrimage spot.It is believed traditionally that worshipping the lord at this temple would relieve the devotees from various ailments.Especially those who suffer from mental illness and evil spirits visits to this temple for special worship and many of them have experienced the relief from their sorrows.(Matrimonial Matching Success - Issueless(childless) Couples are blessed by the Lord) Sholingur village has two hills on which the temples are started.On the main hill,which has 1305 steps and is about 750 feet high,the temple of sri Yoga Narasimhar with goddess Amruthavalli is situated.There is also a Temple for Sri yoga Anjaneyar on the small hill, which is about 350 feet High. The temples will be Open between 8 am to 5.30 pm

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மிக்கானை மறையாய் விரிந்த விளக்கை என்னுள்

புக்கானை புகழ்சேர் பொலிகின்ற பொன்மலையைத்

தக்கானை கடிகைத் தடங்குன்றின் மிசையிருந்த

அக்காரக் கனி"யை அடைந்துய்ந்து போனேனே - திருமங்கையாழ்வார்!

It is believed that Moksha is certain for those who stays for just 1 kadigai (24 minutes) at this place. Saptarishis desirous of having darshan of Nrisimha performed Tapas here and were rewarded within one kadigai. Hence this Kshetra is called Kadikachalam and Tirukadigai.  This is an important prathana sthala. People come here for warding off evil spirits.e hill (500 ft) is Yoga Narasimhar (Akkaarakani) seen in seated posture facing east.
Thaayaar - Amruthavalli.
Theertham - Amrutha Theertham, Thakkan Kulam.
 There is a popular belief that worhsip at this sthalam will rid devotees of diseases and mental disroders.
The utsavar at the foot of the hill is Bakthavatsala Perumal (Thakkan). There is a sannadhi for Adikesava Perumal behind the utsavar. There are also sanndahis for Andal, Erumbiyappa, Thottachariyar.
The Anjaneyar on the smaller hill is Yoga Anjaneyar with Changu & Chakram (four arms), Who is facing West - Worshiping Lord Narasimha.


Mangalasasanam : Thirumangai Azhvar  - 1731,1736,2673,.
Peyazgvar : 2342.
Total Four Pasurams.



Some of the Photos Clicked When Visited the Shine on 19.11.2011, ( Worshiping Lord Nrasimha in the Month of Karthikai is Very Sacred. Devotees Visit in Thousands , Especially on Sundays in the Month Of Karthikai)



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Yoga Anjaneya
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At the end of the Rama Avataaram, Anjaneya wanted to join Raama in his abode at Vaikuntam. However, Rama had other thoughts and asked Anjaneya to go to Sholingur to protect the Rishis from Asuras. Rama provided Anjaney with Conch and Chakra.

Devoted as ever and always following Raama’s words, Anjaneya is said to have come here and demolished the asuras. Lord Narasimha appeared before Anjaneya and asked him to remain here, as Yoga Anjaneya, with the assurance that he would take Anjaneya into Vaikuntam during Kali Yugam. 

There is a small opening on the wall of the Periya Malai Koil through which it is said that Yoga Anjaneya, from his place in Chinna Malai, has darshan of Lord Narasimha. 

Abiding by the Lord’s wishes, Anjaneya is said to have remained here atop the small hill and is seen here with four hands( Chathurbhuja Anjaneyar) in a Yoga posture with Conch, Chakra, Japa Maalai and the fourth hand with a Japa Sankai( counting the Japam).

This is the only Divya Desam with such special prominence for Lord Anjaneya.

There is a Raama Sannidhi and Ranganatha (  Bala Sayanam ) Sannidhi inside the Yoga Anjaneya temple.



Also visit http://bbjee.blogspot.com/2011/08/srimushnam-bhoo-varaha-swamy.html


How to Reach Sholingur From Chennai - Please refer the Link
 http://www.mustseeindia.com/driving-directions-from-Chennai-to-Sholingur/travel-direction

sholinghurnarasimhar

Oct 27, 2011

ஓங்கி உலகளந்த உத்தமன் Thiruppavai - Pasuram 3 - Oongi UlakaLaNtha Uththaman.

3. ஓங்கி உலகளந்த உத்தமன்


ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
நாங்கள்நம் பாவைக்குச் சாற்றிநீ ராடினால்
தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து
ஓங்கு பெறும்செந் நெல்ஊடு கயலுகளப்
பூங்குவளைப் போதில் பொறிவண்டு கண்படுப்பத்
தேங்காதே புக்கிருந்து சீர்த்த முலைபற்றி
வாங்க குடம் நிறைக்கும் வள்ளல் பெரும்பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய். 


Ongi UlakaLantha Uththaman - Vibhavam
In this Third Pasuram Andal sings of His Vibhava ( Avathara's) Form as she says 

"Ongi UlakaLantha Uththaman"


Vibhava avatara is the third form of  of Lord Vishnu. The literal meaning of the term Vibhava is the manifestation of the Supreme Lord by assuming bodies similar to those of human beings or other living beings. The vibhava avatara constitutes the most important doctrine. The Epics and the Indian Puranas have highlighted the importance of the various incarnations of Vishnu. 
The number of such incarnations is considered to be infinite (ananta). However, the Sattvata Samhita which is the oldest Pancharatra text, enumerates thirty-nine as important avataras. This is also stated by the Ahirbudhanya Samhita. The Visvaksena Samhita mentions thirty-six avatars.

Thiruvikraman addressed as "Utthaman" 

The salutation of the Lord as Utthaman deserves study .Utthaman is One who stands at a height , where Paapams can not touch Him . ChAndhOgya Upanishad called such a lofty personage as "UTH" . A Chethanan after SaraNAgathi and after leading the prescribed life after SaraNAgathi / Prapatthi can also become an "UTH " at Sri Viakuntam .The eternally liberated (Nithya Mutha Jeevans) like Garuda and VishvaksEna have a higher level than "UTH" and are revered as "Utthara". Even beyond them is the "Utthaman" or PurushOtthaman (Sriman Narayanan) celebrated in the upanishad of our Lord. 

ANDAL depicts , Thrivikraman appeared as " Utthaman " and She addressed Him as " Ongi Ulahu-aLantha Utthaman " and She invited Her friends to sing about the glory of that Utthaman's Naamam ( Utthaman pEr Paadi) as an important part of the Paavai Nonbhu sankalpam to attain the desired fruits (Phalans)of the Vratham. The Importance Of Nama Sankirthanam is  Emphasized.Thrivikraman is "PurushOtthaman" because His sacred feet touched devotees and enemies all alike (Samastha Janthus) during this avathAram and blessed them all with His anugraham.

Andal Confers a Special Title "Uththaman". 
There are Three kinds Of Persons. 
Athaman - He lives for himself some times at others Cost.
Madhyaman : He lives himself and Let Others live.
Uththaman: He lives for the welfare of others. 
He undergoes sufferings for himself, for others well being.
Lord Comes as Vaman , a Tiniest figure and Gets a Title of Uththaman.Lord goes with a begging bowl for his devotee's Sake.

Its also to be noted that OnGki ulakaLandha uththaman is in nadandha thirukkOlam. Poigai Azhvar & Thirumangkai Azhvar have stated this in their pAsurams.
The specialty of nadandha thirukkOlam is that he walks for the welfare of his devotees. He walked to the forests of kANdavaprastham to give guhan mOksham, he walked upto the shores of rAmEshwaram where vibIshaNan came over there only walking a little distance from Srilanka but srIrAmar walked from ayOdhya to the seashore to give vibhIshaNan refuge. As srIkrishNar he walked for the pANdavas as pAndava dhUthar for negotiating with kauravAs.
So when he is in nadandha thirukkOlam he is Uththaman.
Ongi ULakaLaNtha Uththaman
This paasuram is dedicated to Ulagalandha perumal who is the presiding deity at Thirukovalur, a divya desam near Villupuram in TamilNadu. There are totally three paasurams that are dedicated to Ulagalandha perumal in Thiruppavai. Those include the paasuram numbers 3, 17 and 24. An interesting point to be noted here is that during the Thiruvikrama avataram, Shriman Narayanan measured the whole earth as well as the sky with His two feet. He placed His third feet on the head of Bali chakravarthy. Everyone craves to reach the Lotus feet of Shriman Narayanan. But Bali chakravarthy is so blessed that Shriman Narayanan himself, in Thiruvikrama avataram, has come to Bali’s kingdom and had placed His “Thiruvadi” on Bali chakravarthi’s head. Here, in Thiruppavai, Shri Andal gives moondru adi (three feet) to commemorate the events in “Vamanaavataram”. 

உத்தமன்
Purushottama;(24)
He is purushottama:
He excels all three catogories ofJivas Baddhas,Mukthas, Nityas.He is different from all of them.
In gita Bhagavan says “ I am well known in the world and in the Vedas as Purushottama, because I am uttama, superior tothe ksara-purusa and aksara purusa and avyaktha.”He sustains them, but neither of them.Therefore, He issuperior to them being very adhishtana, the basis of them and hence Purushottama.
ஓங்கி உலகளந்த உத்தமன்
Vamana, Thrivikrama avathara is Glorified by Andal in Three pasurams. 
As per Parasara Bhattar, In Vishnu sahasranama, Namas Starting From Vamana(154) to Yama: (164) are signifying Vamana Avathara.

Vamana: (154)
He, it was who took the Vamana avatara at the time of Bali’s Yajna, only to save Indra his throne.The Vedas Declare ’ He Vaman, grants pleasures to those who envision His form’.
The Lord Vaman is seated in the middle of the Heart, that is ,He is the one who obtainsin the Bhuddi.. Vamana also means that the one who is the most saught after, the one one who is to be recognised,understood and in whose gain everything is gained.The Kathopanishad says ‘ madhye vamanam aasinam visve devaa upaasathe’ – even the deva worship whome because of whose grace they are devas, the vaama is there in the heart, that is the bhuddi.
Pramsu: (155),  The One Who is tall.
Himself became tall to measure the Tnree worlds and became Pramsu. Immediiatly, However, The Vamana rose tolofty heights as Trivikrama to scale the whole universe.The glory of the feat was proclaimed by the Veda, as if it were the drum to acclaim victory.  The Lord is big, you cannot  findout where His head is.This is Aadhidaivika. You cannot see head and feet because all that is here is only the Lord. The Lord inside the heart is Vamana and Everyting outside is Pramsu.

156 – Amogha:

None Who has resorted to the Lord will ever fall. His unsurpassable power is such that His devotee will not suffer any failure. The name explains how the Lord in Vamana avatara conferred protection to Indra and gave boon to Bali (Who is a  Chiranjeevi). His grace was available to both Indra and Bali.

157 Suchi;

Pure and Holi. Pue and Purifier , He is because He grants favours to anyone, without expecting, and without getting any returns.
He is pavanatvat-because He purifies those who remember, and worship Him.At the same time He is the one who does not require to be purified , because He is ever pure.
158.Urjita: The one endowed with strength.

He is of established might in restraining the opponent, foe example He did this in case of Namuchi, the son of Bali.

The Lord says in Gita ‘balam, balavatam asmi’ (7.11) – I am the strength in the strong.

159 Atindra: Who is Greater than Indra.

Even when taking ant avatara as younger to Indra, He Excels Indra , (who borrows strength from Lord, ) in His over-command and Mastery, proving His superiority.

160 Sangraha:

He is Easily and Effortlessly Grasped by Bhaktas.
161 Sarga:
He is The Creator. The Creation and the the cause for Creation.For He creates Himself so as to subserve interests of devotees, As He did in Trivikrama avatara. Here He enabled all devotees sread over vast expanse of the land to get blessed by His foot.

162 Dhrtatma

He bears, suatains, elevates and helps, to reach salvation all souls.He gives Himself up to them.

163 Niyama:
He controles, even those like Bali who have the habit of tormenting others.
164 Yama:
He corrects, rectifies and brings to the right path all , including who always think of evil.



ஓங்கி உலகளந்த உத்தமன் பேர்பாடி

நாங்கள்நம் பாவைக்குச் சாற்றிநீ ராடினால்

தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து

ஓங்கு பெறும்செந் நெல்
Bhagavat Gita; Chapter 3. Karma-yoga TEXT 14







Lord Says

annad bhavanti bhutani 

parjanyad anna-sambhavah 

yajnad bhavati parjanyo 
yajnah karma-samudbhavah
annat--from grains; bhavanti--grow; bhutani--the material bodies;parjanyat--from rains; anna--of food grains; sambhavah--are made possible; yajnat--from the performance of sacrifice; bhavati--becomes possible; parjanyah--rains; yajnah--performance of yajna; karma--prescribed duties; samudbhavah--born of.
Means 
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
Food grains or vegetables are factually eatables. The human being eats different kinds of food grains, vegetables, fruits, etc., and the animals eat the refuse of the food grains and vegetables, grass, plants, etc. Human beings who are accustomed to eating meat and flesh must also depend on the production of vegetation in order to eat the animals. Therefore, ultimately, we have to depend on the production of the field . (தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து) . The field production is due to sufficient rain from the sky, and such rains are controlled by demigods like Indra, sun, moon, etc., and they are all servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one who cannot perform them will find himself in scarcity--that is the law of nature. Yajna, specifically the sankirtana-yajna ( உத்தமன் பேர்பாடி) prescribed for this age, must therefore be performed to Bless us  with Food.(ஓங்கு பெறும்செந் நெல்)







(To be Contd)