Slokas (playlist)

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Sri Rudra Chamakam

Introduction: Sri Rudra Namakam and Chamakam go together and are an integral part of (Black) Yajur Veda. Sri Rudra Namakam, has the glory of containing the 300 names of Parameshwara (Rudra Thrishathi) and the scared Shiva Panchaksharam is in the middle of this Namakam, like a crest jewel. The rendering of Sri Rudram is very mellifluous to hear and so is Chamakam. One praises Lord in Namakam and then requests Lord Parameshwara to bless with all the worldly and eternal wealth as a part of the prayer in Chamakam.

On various occasions we request or plead mortals to give us things, money etc. Forgetting the 4th purushartha of moksham, we try to get too much involved in Artha and Kaama without the adherence of Dharma. To prevent such commercial attitudes our Vedic rishis have blessed us with this glorious Sri Rudra Chamakam, where they have enlisted a variety of things, which need to be blessed by Sri Parameshwara. Sengalipuram Anantharama Dikshitar has very beautifully written a commentary for this and let's enjoy the nectar of Chamakam from his words.

ॐ अग्ना॑विष्णो स॒जोष॑से॒माव॑र्धन्तु वां॒ गिरः॑ । द्यु॒म्नैर्-वाजे॑भिराग॑तम् 

Desc: The very fist verse begins with an invocation of Vishnu and Agni to bless one with their love. This is further extended to the prayer of seeking them (Agni and Vishnu) to bless us with all the worldly and eternal materials.


 वाज॑श्च मे प्रस॒वश्च॑ मे॒ प्रय॑तिश्च मे॒ प्रसि॑तिश्च मे 

Desc: This very first anuvaka, starts with the request of asking Parameshwara to bless us with:

• वाज॑ - food materials
• प्रस॒व - Eager in mind to share the food or offer food to the deserved
• प्रय॑ति - Purity
• प्रसि॑ति - Enthusiasm in cooking the food

Note: Food or food materials  is the basis for this life. Irrespective of whether one  is a beggar or a millionaire lives in this world, for the sake of eating food  when he's hungry. So an interest in cooking food, maintaining the purity of food as per the Dharma Shastras and sharing the food with others are noble qualities, which are being requested from Parameshwara. Of course all these will not be fruitful without the materials or dhravyam, which is also being requested. 

धी॒तिश्च॑ मे क्रतु॑श्च मे॒ स्वर॑श्च मे॒ श्लोक॑श्च मे॒ 

• धी॒ति - collecting food materials and preserving them (for future use)
•  क्रतु॑ - Yagnas, which grant those food materials in abundance
•  स्वर॑ - Swaras like Udatham, which are to be sung in the Yagnas
• श्लोक॑ - Verses of praise, which needs to be chanted in the Yagnas to please the Devas.

Note: Bhagavan says in Gita  that, he created the Yagnas and humans together. Yagnas, are the way by which we can get our worldly needs fulfilled(and that's why Agni was praised earlier). The eternal Agni or fire acts as as a divine messenger and carries the materials offered in the fire + the prayers of the humans to the world of celestial  And in return the celestial bless  us with rain, crops food etc.. Such is the glory of the Vedic religion.

श्रा॒वश्च॑ मे॒ श्रुति॑श्च मे॒ ज्योति॑श्च मे॒ सुव॑श्च मे

• श्रा॒व - Ability to preach to others 
• श्रुति॑ - Ability to hear from other's preaching
• ज्योति॑ - The (divine) light
• सुव॑ - (eternal) bliss

Note: After starting with food and Yagnas, now we are right to the point. Teaching and listening are the two important things, which are needed to realize that Brahman, which is the divine light or Jyothi, which brings us eternal bliss. All those inter-connected items have been grouped together in this verse.


प्रा॒णश्च॑ मे‌உपा॒नश्च॑ मे व्या॒नश्च॒ मे‌உसु॑वश्च मे

• प्रा॒ण - the vital air in the heart, which is the vital thing for life
• अपा॒न - the gastric air
• व्या॒न - the air, which is flowing in the entire body
• सु॑व - happiness

Note: Pancha pranas, are being requested here. Although we all have pranas, inbuilt the inner meaning here is to pray for the proper functioning of those pranas to Parameshwara.

चि॒त्तं च॑ म॒ आधी॑तं च मे॒ वाक्च॑ मे॒ मन॑श्च मे॒ 

• चि॒त्तं - knowledge or intelligence
• आधी॑तं - One that is beyond and cannot be realized by that knowledge
• वाक्च॑ - words
• मन॑ - mind

Note: Here  the fruits of Sathva Guna are being described. Sathva Guna gives rise to Chitha  Mana:, Ahamkaram or ego and buddhi or intelligence  RajoGuna is associated with the 5 Gnanendriyas  and 5 Karmendriyas  Thamo Guna, is associated with the 5 tanmatras or the actual objects like sound , smell, sensation, taste and vision and the five vital elements of this Universe - sky,water,fire,land and air. Thus they sum up to 24, which are collectively called as 24 tathvams.

चक्षु॑श्च मे॒ श्रोत्रं॑ च मे॒ दक्ष॑श्च मे॒ बलं॑ च म॒

• चक्षु॑  - eye sight
• श्रोत्रं॑ - hearing power
• दक्ष॑ -power for the Gnanendriayas such as eyes,ears, nose,tongue and skin
• बलं॑ - power for the Karmendriyas such as hands, legs, words, reproductive and excretory organs

Note: Karmendriyas are associated with karma or action and hence our legs- walking, hands-grasping, excretory and reproductive organs and words, which convey the thoughts of minds are collectively called as Karmendriyas  Gnanendriayas actually grasp the stuff from outside and communicate to that inner mind. Eyes for seeing, nose for smelling, ears for hearing, the body for sensation and the tongue for tasting are collectively called as Gnanendriayas  Medical science only knows 5 senses, but the spiritual science has logically classified them as inward and outward senses as seen here. This verse beautifully prays to Parameshwara to give power to all those 10 senses.

ओज॑श्च मे॒ सह॑श्च म॒ आयु॑श्च मे ज॒रा च॑ म

• ओज॑ - Ojas, is the fluid which connects consciousness,health, mind etc.., which si the outcome of digestion.
• सह॑ - Power to win one's enemies
• आयु॑ - Longevity of life
• ज॒रा - old age or life until one is 100 years (Shatamanam)

Desc: A complete Vedic life of 100 years, the lively fluid, which is the essence of digestion, power to win the internal enemies and control the indriyas are being mentioned or requested here.

आ॒त्मा च॑ मे त॒नूश्च॑ मे॒ शर्म॑ च मे॒ वर्म॑ च॒ मे‌

• आ॒त्मा - Vision of One's Self or the true Inner-self
• त॒नूश्च॑ - a beautiful and glamorous body
• शर्म॑  - happiness
• वर्म॑ - protective shield to one's body like armor etc..)

Desc: The ultimate wisdom, a bright body etc..a re being prayed from Lord in this verse.

अङ्गा॑नि च मे॒‌உस्थानि॑ च मे॒ परूग्ं॑षि च मे॒ शरी॑राणि च मे ॥ 1 ॥

• अङ्गा॑नि - all the body parts
• अस्थानि॑ - bones in those body parts
• परूग्ं॑षि  - the joints in the fingers, etc.
• शरी॑राणि - a complete body with all the functional organs

Desc: A complete body without any malformations is being prayed here for the involvement in Lord's worship.

Conclusion:The very first anuvaka beautifully lists all the items, both - internal and external, worldly and eternal and is a prayer to Parameshwara to bless one with all of those, so that one could involve in the worship of that Lord, who burnt Manmadha. The very thought of this gives us immense pleasure.

Bagavad Gita - Sankya Yoga..

Introduction: Bhagavan Sri Krishna preaches the righteousness or Dharma to Arjuna , when he gets upset before he attacks his relatives, Guru and others. This preaching, which Bhagavan did to his devotee is to each and every mortal, human being of this Universe. We all are bound by emotions and Bhagavan's preaching  as recorded by none other than Veda Vyasa, acts as a medicine to all of us.




Previous to his above statement, Bhagavan says:


कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ||

Desc: Bhagavan was shocked by Arjuna's behavior,a s protecting Dharma is the primary aim for any person in his life. And for doing that, one does not be carried away by one's emotions. So, Krishna asks Arjuna, how all this bad thoughts , dirt, un-masculine or cowardly feelings got into his heart? That certainly is something not appreciable or praisable by others.

Arjuna replies as follows:



कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ||


Desc: Oh MadhuSudhana, you are a slayer of enemies (Ari Sudhana). How can I take the bow and fight with my great grandfather , Bheeshma  and my Guru Dhrona, as both of them are praisable.

Note: Shastras hold the ancestors and one's Guru is very high esteem. So, fighting with such reverable folks is a great sin. Unfortunately in this scenario, they all opted to take the side of Duyodhana, who as carried away by his uncle's deceptive ideas. So, they were on the side of Adharmam or Unrighteousness, so Krishna had to support Dharma and hence be with Arjuna and fighting against them is fine (in this case).

Note: Similarly in our personal lives, we may run into situations  with our close family members like siblings, wife etc.. We should always have Dharma or righteousness as our pramanam to decide if we should be with that person or not. For eg. if a wife of a person  betrays him, mis-uses law and tried to drag him to the court etc.., that Man has to follow Krishna's advises and do the righteous deed without being carried away by emotions. Patience and control of speech are the primary characters for a household woman, and if a woman, who gets married to man and does not treat his family as hers and would show no respect for the elders of his family , etc.. does not deserve to a respected wife. Bhagavan Manu  stresses on this point - if a wife is extremely talkative and fights back for everything, she should be thrown out of the household .

He further says:


गुरूनहत्वा हि महानुभावान्
        श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
        भुञ्जीय भोगान् रुधिरप्रदिग्धान्

Desc: Arjuna laments over this matter and says Krishna that, it's better to live in this world by begging etc.. than to live with wealth by killing one's Guru and others and all that wealth would be tainted with blood.

Note: Once again Arjuna thinks with his mind and get emotional and forgets his duty of protection of Dharma. For eg. if a dis-loyal wife, who is for eg. a fighter cock drags a person to the court, wants to rob him of his wealth etc., one must keep away all his emotions and get her out of his way. But emotionally, a Man might think of a life of compromise, where he may agree to the terms and conditions of that wicked woman and live an un-manly, life of slavery, where the 4 main ambitions of life are dis-regarded and that man becomes the feet licker of the woman. Such things should be completely dis-regarded and that righteous man, who is an image of none other than the Purusha, should bravely fight to make the Dharma win. But as a husband, that man should take care of the girl and be patient with her and give her several chances to improve or prove herself. he should advise her and make her understand , where she can improve. In-spite of that, if that girl would close all the doors for communication and take asylum in her father's home and would dis-regard her primary duty as a Gruhini, she should be punished severely - losing the married life , is equivalent to losing all the SowBhagyam to any human being, but esp. to woman the effects are drastic. In the Vedic religion only one legal wedding is allowed for her and she has to do her best to preserve that wedding - if not she had failed her mission for this life and is no better than polygamous dogs on the streets.

Bhagavan responds to his laments as follows:

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ||२- ११||

Desc: Bhagavan tells Arjuna that, although he speaks like a knowledgeable one, he is mourning for the ones, who don't deserve it. Because  a wise man or the learned never lament or mourn about the living or dead.

Note: Same as above - a true righteous man, never  laments or worries for those dis-graceful cheater wives, although it is difficult for anyone to be not carried away by emotions. The girl's parents should teach her the Dharma and advise her to live with her husband rather than ty to keep her at home for her monthly income. Such selfish fathers, who cheat their son-in-laws, after washing their feet and giving away the girl to him are worse than the stray dogs, which lick the thrown away food on the streets. Such sinners have a special hell as per the Shastras and puranas for hiving dis-mantled a man's life.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत

Desc: Cold,heat, pleasure  and pain are all created just by the senses and are all temporary.They are very transient and one needs to learn to overcome them.

Note: So, the loss of a dis-graceful woman should be completely neglected by a true Man and he should live for righteousness. A girl's mother has an important role in protecting the girl's household. If a girl's mother is mentally retarded or has mental ailments, then there's no way that a girl's household be protected and the girl get the right directions. All others may try to make use of that girl and would be true well-wishers. 

Conclusion:With all these advises Arjuna became enlightened. Krishna taught him much more than these and finally had him ready for the war. Like wise all humans  are like Arjuna and can receive Lord's messages as long as they are ready to surrender their egos and be humble to Lord. Such wicked people, who are filled with Thamasic feelings, who can never yield to others will never receive Lord's message as they are carried away by their ego and can never progress int heir lives.

Lalitha 1000

Chanting the names (depicting the qualities of God) is the best way to attain realization in this age of Kali.  Not restricted to the Vedic religion, even the Abrahamic religions follow the same, praising and singing the glories of God. A realized person sees no difference between the names or qualities of God, irrespective of the religion or other differences. But, Srimad Bhagavatham is a puranam or a religious mythical text, which talks a lot about singing the glories of Lord Krishna. So, is the beautiful text of Sri Lalitha 1000 names. The names of Ambal are so sweet and they describe her qualities, then infer that, she is devoid of qualities.

Ambal in tantric traditions, is sitting on the corpse(s) of pancha Brahmas, which symbolically tells us that, the Nirguna Brahman, which is devoid of attributes due to it's association with maya, which is Ambal assumes different names and forms to perform different duties like creation, protection, destruction etc..

Here's that beautiful sloka from Lalitha 1000:

Pancha Prethasanaseena Pancha Brahma Swaroopini

Without the association of Shakthy those pancha Brahmas - Brahma,Vishnu, Rudra, Ishwara, and Sada Shiva become motionless corpses (as they become one with that Nirguna Brahman).  Same concept has been further mentioned by Acharyal in the very first verse of Soundarya Lahari  - where he states that, without the association of Shakthy, Shivam, which is Suddha Chaithanyam becomes helpless and cannot do anything (as Suddha Shivam is devoid of attributes and is away from the materialistic plane, which is devoid of time and space).

The actual vyakyanam for the above verse is found in Thiru manthiram, where Thiru Moolar explains as follows:

அவளை அறியா அமரரும் இல்லை
அவளன்றிச் செய்யும் அருந்தவம் இல்லை
அவளன்றி ஐவரால் ஆவதொன்று இல்லை
அவளன்றி ஊர்புகும் ஆறறி யேனே

This is the 1053rd verse located in the 4th Thirumurai, where he states the vaibhavam of Ambal. It happened that, Nandi and Agasthya learnt the tantra and Agasthya composed Sri Lalitha 1000 with the graces of Lakshmi Hayagreeva. Nandi entered the body of Thiru Moolar and sang the tantras in beautiful Thamizh verses.

Desc: Thirumoolar says the omni-potency of Ambal. He says that, there's no one who doesn't know her, as she's present as Chaitanyam , mind etc.. inside everyone. He further adds that, there's no penance done without her and the Pancha Brahmas are impotent without her association. He finally says that, there's no way in this Earth, if anyone can attain salvation without her. Ambal, who is Maya shows us that this Jagath is Mithya and reveals the true nature of the Self as Shivam. So, no one can attain salvation without her mercy.

Having manifested as the Pancha Brahmas, she operates within them and performs five different duties as follows. These verses from Lalitha 1000 clearly states that, Ambal as the Vyavahaarika Sathyam manifests as names and form (Nama Rupa) to perform different duties.

1. Srusti karthree Brahma Roopa  - One ho's in the from of Brahma and performs creation
2. Gopthri Govinda Roopini - One who's in the from of Govinda/Vishnu and performs protection
3. Samharini Rudra Roopa - One who performs destruction in the form of Rudra
4. Tirodhana kari Ishwari - one who performs hiding or absorption in the form of Ishwar(i)
5. Sadashiva Anugrahada - one who performs blessing or anugruham as SadaSHiva

So, enlightened Souls see all the names and forms a nothing but a manifestation of Maya while others believe those to be true and pave their ways for rebirths until that eternal Truth is realized.

Annapoornashtakam

Introduction:Acharyal becomes a helpless kid before Maha Annapoorneshwari and asks alms or begs before her for her mercy. Unlike the worldly samsaaris, Acharyal asks for the alms of wisdom and determination, which is revealed in the last verse of this great octet. Acharyal, who is an ocean of wisdom and Bhakthy has made this great work, so that the sinful samsaaris of this Kali could get a glimpse of that great qualities of Bhakthy and wisdom by reading this work. Acharyal, who could compose the Shareera Bhashyam for Brahma sutras  at the age of 16 , compose KananDhara Stothram at the age of 8 , becomes a small kid before JaganMatha, who feeds the  food of wisdom and Bhakthy to Universe and begs for her mercy. Ambal's mercy flows like overflowing nectar from a flower and her blessings flow like the fragrance of a flower. Let's join our magnificent Acharyal to beg the mercy of Sri Annapoorneshwari .

नित्यानन्दकरी वराभयकरी सौन्दर्य रत्नाकरी

निर्धूताखिल घोर पावनकरी प्रत्यक्ष माहेश्वरी ।

प्रालेयाचल वंश पावनकरी काशीपुराधीश्वरी

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 1 ॥

Desc: Acharyal starts this glorious sloka, by praising Ambal as the one, who bestows permanent bliss (int he form of Aathma Gnanam). He further praises Ambal as the one holding the Abhaya and Varada mudra, a gem of  eternal beauty, one who would make the crazily bad  or impure ones as pure (Pavana), one who had glorified the clan of the kings of Himalayas  and one who is the Queen of the city called Kashi. After mentioning all of such auspicious attributes of Ambal, Acharyal asks alms or Biksha to that mother Annapoorneshwari, who is the ocean of mercy.

नाना रत्न विचित्र भूषणकरि हेमाम्बराडम्बरी

मुक्ताहार विलम्बमान विलसत्-वक्षोज कुम्भान्तरी ।

काश्मीरागरु वासिता रुचिकरी काशीपुराधीश्वरी

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 2 ॥

Desc: Acharyal further describes the Swaroopa soundaryam of Ambal. He describes her as the one, who is adorned with various kinds of precious gems, one who is adorned with lustrous silks lined with gold, one whose chest is adorned with strings of pearls (Muktha haaram), one who has mouth, fragrant with and tasting the kesar or kumkum flowers from Kashmir  and one who is the Ishwari or the Queen of this entire Universe starting from the holy city of Kashi . After showing us a glimpse of the vaibhavam or glories of Ambal , Acharyal begs alms or asks Biksha to that JaganMatha, who has manifested as Sri Annapoorneshwari.

योगानन्दकरी रिपुक्षयकरी धर्मैक्य निष्ठाकरी

चन्द्रार्कानल भासमान लहरी त्रैलोक्य रक्षाकरी ।

सर्वैश्वर्यकरी तपः फलकरी काशीपुराधीश्वरी

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 3 ॥

Desc: Acharyal further enlists the glories of JaganMatha as the one who would gives us the bliss of  Yoga (like Bhakthy  Gnana, etc..), one who destroys the enemies(of jealousy,lust etc..),one who bestows the fruits of Dharma and Artha (wealth). He further adds that Ambal shines like Moon,Sun and fire, and protests all the tree worlds, one who bestows all kinds of riches and wealth, one who distributes the fruits of penance and one who is the Queen of all the cities starting from Kashi Pura. He then asks the Sri Annapoorneshwari to give him alms or Biksha.

कैलासाचल कन्दरालयकरी गौरी-ह्युमाशाङ्करी 

कौमारी निगमार्थ-गोचरकरी-ह्योङ्कार-बीजाक्षरी ।

मोक्षद्वार-कवाटपाटनकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 4 ॥

Desc: Here Acharyal praises Ambal as the one, who lives int he cave of Kailasha Mountains, and who is called as Gowri, Uma, Koumari and Shaankari, one who cannot be realized even from the Vedas,one who has the Omkaram as her Bheejam or seed or mantra, one who opens the doors for the eternal gate(s) of moksham or salvation (by showing us that, this world,time and space are Maya and the Self alone is truth) and who is the Queen of this world and Kashi. Acharyal humbly asks alms to that Ambal, whom he describes as the Paradevatha, who will not just give the alms of worldly food, but the nectar of heaven, which would make one immortal by showing one's Swaroopam as none other than that Supreme Brahmam.

दृश्यादृश्य-विभूति-वाहनकरी ब्रह्माण्ड-भाण्डोदरी 

लीला-नाटक-सूत्र-खेलनकरी विज्ञान-दीपाङ्कुरी ।

श्रीविश्वेशमनः-प्रसादनकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 5 ॥

Desc: Now Acharyal mentions the fol. attributes or Ambal: one who acts as the vehicle for both the seen and unseen, one who has all the great worlds in her womb (Banda Udari), one who plays the divine drama (of creation,destruction etc..), one who is the beacon of the light of Wisdom (Vignana), one who is appealing to the heart of Sri Viswanatha and one who is the Queen of all the cities including Kashi Pura. Once again Acharya asks alms to the mother of this Universe, who is sitting at Kashi as Sri Annapoorneshwari.

उर्वीसर्वजयेश्वरी जयकरी माता कृपासागरी 

वेणी-नीलसमान-कुन्तलधरी नित्यान्न-दानेश्वरी ।

साक्षान्मोक्षकरी सदा शुभकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 6 ॥

Desc: Acharyal burst out with his beautiful sloka on seeing the merciful form of Ambal and her graces made him singer about her like the water from a waterfall. Acharyal further states that Amla is the one, who is the Queen or Empress or Ishwari of this world and all the creatures, one who possesses blue and lustrous hair, one who provides (free) food to all (nitya annadanam), one who provides moksham or salvation, one who always does good and victorious things and one who is the Queen of the city of Kashi (and all other cities). Out of endless love Acharyal asks the mother of this Universe to provide him with alms to satiate his eternal or spiritual hunger.

आदिक्षान्त-समस्तवर्णनकरी शम्भोस्त्रिभावाकरी 

काश्मीरा त्रिपुरेश्वरी त्रिनयनि विश्वेश्वरी शर्वरी ।

स्वर्गद्वार-कपाट-पाटनकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 7 ॥

Desc: Here Acharyal says that, Ambal is the one who is described by the all the alphabets from A to Ksha, one who has granted the three qualities to Shambu, One who is praised as the resident of the city of Kashmir, one who is the Ishwari or Goddess of the Tripura or the three worlds, one who has three eyes, one who is the Goddess of this Universe , omni-present, one who opens the doors to heaven and one who is the Goddess of the city of Kashi. Acharyal once again asks alms to Jaganmatha, who is manifested as Sri Annapoorneshwari, who is the ocean of mercy (as she grants a status equal to her by granting Aathma Gnanam - which no one else would do so).

देवी सर्वविचित्र-रत्नरुचिता दाक्षायिणी सुन्दरी 
वामा-स्वादुपयोधरा प्रियकरी सौभाग्यमाहेश्वरी ।
भक्ताभीष्टकरी सदा शुभकरी काशीपुराधीश्वरी 
भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 8 ॥

Desc: Acharyal further praises her as: the one, who is the Goddess or Devi, who is adorned with all rare gems, who is the daughter of the demon king Daksha, the beautiful one, one who holds the golden pot with rice/ milk pudding,  one who bestows all the desires for her devotees,one who always does good things and one who is the Super Goddess of luck for her devotees. To such glorious Mother, who is an ocean of mercy Acharyal once again begs alms.

चन्द्रार्कानल-कोटिकोटि-सदृशी चन्द्रांशु-बिम्बाधरी 

चन्द्रार्काग्नि-समान-कुण्डल-धरी चन्द्रार्क-वर्णेश्वरी 

माला-पुस्तक-पाशसाङ्कुशधरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 9 ॥

Desc: Acharyal now describes Ambal's form or Swaroopam to us once again. He says she is -  one, who looks like crores and crores of Sun,Moon and fire together, one who wears ear rings  which look like Sun,Moon and Fire, one whose color is like that of Sun and Moon, one who holds Mala(garland or string of beads), scriptures  Paasha, Ankusha in her 4 hands and who is the Queen of the city of Kashi. To such glorious Mother, who is an ocean of Mercy Acharyal begs alms once again.

क्षत्रत्राणकरी महाभयकरी माता कृपासागरी 

सर्वानन्दकरी सदा शिवकरी विश्वेश्वरी श्रीधरी ।

दक्षाक्रन्दकरी निरामयकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 10 ॥

Desc: Acharyal further states that, Ambal is the one, who absolves the Kshathriyas, removes great fears, an ocean of mercy, one who bestows all the happiness (of this world and the eternal world), one who  is Shivam always, one who is the Ishwari for this world as she's the consort of Viswanatha, and one who bears Sree or Wealth, one who destroyed Daksha and made him regret,  one who is bestows Niaramaya or dispassion and who is the Queen of the eternal city of Kashi. Acharyal once again begs alms to Ambal.

अन्नपूर्णे सादापूर्णे शङ्कर-प्राणवल्लभे ।
ज्ञान-वैराग्य-सिद्धयर्थं बिक्बिं देहि च पार्वती ॥ 11 ॥

Desc: Acharyal declares that Annapurna, who fills our stomach and fills this earth with food is also that Poorna and Complete knowledge as mentioned in Upanishads and he also praises her as the one who is most closest to the heart of Shankara. He finally reveals the motive behind his begging of alms - he asks JaganMatha to give him Biksha or alms for the purpose of attainment of wisdom and determination  Acharyal knows that, as a kind mortal mother Ambal will certainly appease his bodily hunger, but as JaganMatha she is the only one, who can bless one with enlightenment. So Acharyal asks for that Biksha  on behalf of all of us so that all the samsaaris of this Kali could be benefited by Ambal's mercy.

माता च पार्वतीदेवी पितादेवो महेश्वरः ।

बान्धवा: शिवभक्ताश्च स्वदेशो भुवनत्रयम् ॥ 12 ॥

Desc: Acharyal further goes a step ahead and declares this statement of Universal brotherhood. Unlike other modern politicians and other money-minded fools, Acharyal declares that, Parvati Devi, is the mother for this entire Universe and Maheshwara us the divine father for everyone. He further adds that, all the three worlds are our own country and the Shiva Bakthas are all our friends. 

Conclusion: Thus Acharyal had showed us the path of Universal brother hood, and taught us how to ask for alms to the divine mother, who blesses all of us just by her kataksham.

Ranganathashtakam

As the name suggests, this is one of the beautiful works of our great Acharya. Ripened Bhakthy is wisdom and ripened wisdom is Bhakthy. So, ignorant people think that, Bhakthy is different from wisdom, where as enlightened ones, know that Bhakthy and gnanam are inseparable. Poygai Azwar praises Lord Vishnu as the crux of the teachings of Dakshinamurthy in his work called Mudal Thiru Vandadi. Thus he sees Bhagavan as none other than the Aathma Tathvam  as preached by Sri Dakshinamurthy.  He further states that, although Shiva is different in name,form etc.. from the Lord, it's Lord who has manifested as Shiva. Bhakthy is very easily and practicable by everyone, while wisdom or gnanam is practically impossible to anyone, who is not elevated (although Upanishads preach the logical method of Self Inquiry). Bhakthy itself would enlighten one about the Lord, and grant all the fruits of this life . So, Bhakthy is more prominent than anything else.

Anandaroope Nijabodharoope BrahmaSwaroope Srutimoorthyroope
Shashankaroope Ramaneeyaroope SriRangaRoope  Ramatham Mano Me

Desc: Acharyal starts this glorious verse, by declaring Sri Ranganatha as none other than that Para Tathvam denoted by the Upanishadic verses like Aham Brhama Asmi, Tatvamashi etc.. So, she described Bhagavan as a manifestation of that eternal bliss, True consciousness, the real Brahman and the lord of Sruti or Vedas. In this sentence he talk more about the (saguna) Brahman, which is a manifestation of true bliss, and the Self consciousness as described by the Vedas. Then in the next sentence he praises our Lord, who has a face like a moon and is very beautiful and enjoys, who is int he form of Sri Rangesha.

Kaaveri Theere Karuna Vilole Mandara Moole Grutha Chaaru Khele
Daithyaantha Kaala Akila Loka Leele Sri Ranga Leele Ramatham Mano me.

Desc: Needless to say, Acharyal was a great poet  and he instantaneously compose this beautiful verse, which could be set to music or sung for ease. Now Acharyal gets into a mood of Bhakthy or devotion and describes Bhagavan as the one, who resides on the banks of Kaveri  and who is filled with compassion and blesses his devotees like the shadow of a Mandaara or Kalpaka Vruksham. Then he continues to praise Bhagavan's Vibhava avatars  where he demolished the arrogant demos, in a playful manner, who resides in the glorious Keshtram of Sri Rangam and enjoys that Lord in his mind.

Lakshmi Nivaase JagathaamNivase HrudhPadma Vaase Ravibima Vaase
KrupaNivaase GunaVrundavaase Sri Ranga Vaase Ramatham Mano Me

Desc: Now Acharyal talks about the glories of Sri Rangesha again as the residence of Sri Devi (Srinivaasa:), and his Sarvanthryama Bhavam (Jagatham Nivase), one shoe resides in the lotus of heart and finally inside the Sun. Ishavaasya Upanishad, declares that, the Purusha who is in the size of the thumb, who resides in the heart is also in the Sun and the golden rays of the Sun hide his face. So, Acharya restates the same thing here.The he describes Sri Rangesha as the residence of mercy, all kalyana gunas and enjoys the Lord in his mind.

Brahmadi Vandye Jagadeka Vandye Mukunda Vandye Suranatha Vandye
Vyasadi Vandye Sanakadi Vandye SriRanga Vandye Ramatham Mano Me

Desc: Now Acharyal praises Sri Rangesha as one, who is worshiped and revered by all the Gods starting from Brahma, praised by this entire Universe, Indra (Suranatha) and Mukunda. He further adds tot he glories of Sri Rangesha as being the one who is praised by the Sanakadi rishis and Veda Vyasa. He finally says that his mind will be thinking of the form of such glorious Sri Ranganatha.

Brahmadi Raje  Garudadi Raje Vaikunta Raje Sura Raja Raje
Thrilokya Raje Akilaloka Raje SriRangaraje Ramatham Manome

Desc: In this verse Acharyal raises Sri Rangesha as Ishwara or the Lord or the king of this Universe and heaven. He mentions that Sri Rangesha is the king of : 

• Brahma and all other Gods
• Garuda - his celestial bird
• Vaikunta - his abode
• Indra or Sura Raja
• all the three Universes(Boo,Buvar and Suvarga)
• this entire Universe 
• the king of Sri Rangam 

Not just that temple that entire town has the sannithyam of Sri Rangesha as lot of his Bhaktha's Pada dhooli or the dust of feet is spread all over. So, RangaRaja, who rules this entire Universe, has Sri Rangam is his head quarters. 11/ 12 azwars have sung the glories of Sri Rangesha.

Amogha Mudre Paripoorna Nidre Sri Yoganidre Sasha Mudra Nidre
Srithaika Bhadre  Jagadeika Nidre SriRanga Bhadre Ramatham Mano Me

Desc: He has a never failing mudra - which is his Padam, Shanka and Chakra, which gives mukthi and wisdom to mumukshus and victorious life to Kings and so on. He is in deep sleep, which is beyond the states of Jagrad, Swapna and Sushupthi and  this he is in that state, which is described as Chaturtham Brahma (Fourth state described in Mandukya Upanishad). He is in that yogic Nidra (Azhwar calls him as one having a "fake" sleep) as he is in the super conscious state of Nija Bodham and acting like he's sleeping. He is the one who bestow auspiciousness to the Sr Rangam and Sri Devi by his blessings and anatha kalyana gunas. Acharyal further says that, his mind revolves around the roopam or the beauty of the form of Sri Rangesha.

Sachitra Sharyi Bhujagendra Shayi  Nadganga Shayi Kamalanga Shayi
Ksheerabhi Shayi Vatapathra Shayi Sree Ranga Shayi Ramatham Mano Me

Desc: Now Acharyal shifts his focus on the soundaryam or beauty of Bhagavan's sleep. Whatever Bhagavan does is so sweet and great bakthas of his enjoy him. Acharyal says that, Bhagavan's sleep  is like that of a good painting or a chitra and he's sleeping on the King of Serpents or Adi Sesha. Acharyal further describes his sleep over the laps of Nanda in his Krishanavataram and his sleep over the laps of Sri Kamala or Sri Lakshmi in his celestial abode of Sri Vaikunta  Acharyal says that he is sleeping in the ocean of the milk or Ksheerabdhi. Bhagavan after Maha Pralayam , after having drunk the entire world floats on water as a small kid on the leaves of pee pal tree (Vata Patra Sayi). Acharyal concludes the stanza of the beauty of Lord's sleep by stating that his mind always is around the great blue gem, which is sleeping on the Rangam.

Note: Sri Panaazwar, praises Lord from his toe to his head (Paadadhi Kesham) and finally declared that the eyes, which drank the divine beauty of the Lord will not see any thing else and walked inside the sanctum and became one with Sri Rangesha. So, all the devotees of Lord are mesmerized with his magical sleep as he is present in everyone's heart as the Purusha (mentioned in Mundaka Upanishad) and is that state , which the witness for all other three states (Jagrad,Swapna and Sushupthi) and yet appears to be sleeping on the serpent bed. Enjoying the beauty of Sri Rangesha would let anyone transcend to that state, where nothing other than his thought and love for Lord remains.

Idam Hi Rangam Thyagatham IHaangam Punar Na Shaangam Yadi Shangamethi
Panau Rathangam Charanemby Kaangam  Yane Vihangam Shayanae Bujangam

Desc: Acharyal here describes the aishwaryams or the auspicious possessions of Sri Rangesha. He states that, Bhagavan will protect the ones, who shed their mortal coils on this Earth, as he has the following possessions:

• Panchajanyam in his hand(s)
• Ganges water washing his feet (Sri Vishnu Padodakam is Ganga)
• Garuthmantha as his celestial bird vehicle and
• Sri Anatha Sesha as this celestial bed or seat

Note: This just reminds us of the great verses of Sri Vishnu Chitha, where he sings pallandu or mangalam for Lord. Here azwar praises Lord as the great Supreme God as he has Sri Devi in his right chest, panchayudhams, Garuda Sesha etc.. at his service. Thus for devotees all the servants or adiyars are ornaments for Lord. Acharyal follows the same path of Azwars and states that, Bhagavan grants moksham in the form of Sri Vaikunta Vaasam with Saa Roopyam, Saa Lokyam etc.. because he has such auspicious possessions with him, and the Ganges, which as received in Sri Shiva's head, washing his feet. Bhagavan's anantha kalyana Gunas are limitless, which assures his devotees of moksham in the other life and all glories in this birth.

Ranganathashtakam Punyam Prathrukthaya Yath Pateth
Sarvan Kaaman Avapnothi Rangi Sayujyam Apnuyath

Desc: Here Acharyal states the phalastuti or the fruit of stating these beautiful eight verses. Anyone, who reads these eight verses in the morning would have all his wishes granted in this world and would get the Saayujyam of Sri Rangesha in the eternal life after shedding this mortal coils.

Conclusion: The mesmerizing beauty f Sri Rangesha makes one's mind to think of nothing other than his auspicious form. It just makes us remember the great anubhavams of azwars, and makes us feel like, we should enjoy the beauty of Sri Rangesha forever, and not think of anything else. Let's enjoy the eternal beauty of Sri Rangesha and drink the nectar of the true Bhakthy to his feet.

Bakthi Sutras

Bhakthy is the simplest and most fruitful form of effort made by any human being to get closer to the Supreme. Bhakthy , when done in the right manner, reveals one's rue from , and then that individual continues to perform Bhakthy to Lord like all other ignorant ones. A simple example for this is, let us consider a basket of mangoes.Some of them are unripe, some semi-ripe and others fully ripe. Like wise, all the humans, who are ignorant of the Self , semi-enlightened and completely enlightened perform Bhakthy alike, while the realized ones see nothing but the bliss of the Supreme, both in the Self and the Supreme and understand that, the materialistic world is mere illusion. Such is the greatness of Bhakthy.

Bhakthy is the unconditional, endless love for the Supreme, which helps us transcend to our Inner Self. Thus Gnana and Bhakthy are inseparable with each others. Narada Maharishi, has blessed us with these glorious sutras or maxims to describe what is divine love. Also, the same love has been talked about by the Sufi poets, Shaivite saints , Azwars etc.. All religions mention this same divine love for God, the Almighty without ant contradictions. Let's enjoy this nectar of love, as shown by the great sage Narada.


Athato Bhaktim Vyakhyasyamah

Desc:  Here Narada, says that, he would elaborate or do vyakyanam about the divine love for God. Athato  , is a common term for all sutras, to begin with. Dharma sutras, Brahma sutras etc.. all of them start with the term, which means Now let's begin.

Sa tvasmin parampremarupa

Desc: That Bhakthy or divine love is in the form of unconditional love for the Supreme or Paramthama. Thus the term Bhakthy literally means, the nectar of love for that Supreme Lord.

Amrita swarupa cha

This divine love to God is also in the form of ambrosia or amrutha, which makes one immortal. Upanishads declare that, the knowledge of Self or Aathma Gnanam makes one immortal. So, here Narada declares that, divine love to God is no lesser than the great wisdom of the Self, as only a realized one could envision that bliss of Self in the Supreme.

 Yallabdhava pumana sidhho bhavati Amrito bhavati tripto bhavati

One who has been blessed with the nature of Bhakthy to Almighty becomes a Siddha or one, who has attained Sindhi (of Divinity), becomes immortal (by means of the vision of the Self) and becomes self-contented as one has attained the sole purpose of this life.

Yat prapta na kinchid vanchhati, na shochati na dvesti, narmate, notsahi bhavati

Desc: Thus Sutra  clearly explains that, once a Bhaktha  has matured in his Bhakthy he becomes an unmatha or semi-conscious,a s his mind and senses are all dedicated to the divine love of the Lord. Such a Bhaktha has no desires, pleasure or pain, no hatred or liking, no cravings and not enthusiastic to fulfill any other purposes,a s one attains completeness with the association of Lord.

Yat gyatva matto bhavati, Sthabhdho bhavati, atmaramo bhavati

Desc: After taaining that elevated state of Bhakthy, one bomes a Matha or one addicted to that divine nectar and separated from the thoughts of materialistic world. Narada further expalins that, one enters deeper state of meditation or silence by the intensity of their love for the Lord. Then, the true devotion for Lord, enlightens one with the true knowledge of the self and one becomes AathmaRama or one, who enjoys the bliss of Brahmanandam, by the realization of the true anture of Self. Thus elevated Bhakthy  takes us to the state of the enlightenment and viceversa. Thus wisdom and Bakthy are inseparable.

 Sa na Kamayamana, nirodharupwat

Desc:  Bakthy is not full of desires - like trying to get materialistic benefits out of love etc.. But is is the true form of renunciation of all desires and worldly pleasures for the sake of the divine love. Great people like Azwars, Tukaram, Chaitanya, etc.. are all live examples for such devotion to Lord.

Nirodhastu lok veda vyapar nyasah

Desc:  Renunciation is about sacrificing all the worldly and Vedic rites or activities.

Kashi Panchakam

The name Kashi or Varanasi brings a feeling of spiritual bliss in our minds. This is the case with all the Hindus of India and abroad. Whether one is a Shaiva or Vaishnava etc.. this is a place  which unites everyone in this Universe on the grounds of Spirituality. The word, Kashi, means a city, which is very bright and colorful. It is believed that, even after the Maha Pralayam or the super flood, this will be the only city, which will remain undestroyed. Out Acharyal, who is the pinnacle of wisdom and devotion  has graced us with 5 different verses on this.  Let's enjoy the same.

manonivR^ittiH paramopashaantiH  saa tiirthavaryaa maNikarNikaa cha
GYaanapravaahaa vimalaadigaN^gaa  saa kaashikaaha.n nijabodharuupaa .. 1..

Desc: Here Acharyal compares Mani karnika to the silence or complete calmness of the mind (UpShanthi). He further goes another step ahead and compares that Adi Ganga, which flew from heaven to earth, as the flow of enlightenment (Gnana Pravaha). The word Kashi means, very bright and Acharyal here declares that, the Self , which is nothing but true consciousness (Nija Bodha) is what is the holy city of Kashi.

yasyaamida.n kalpitamindrajaalaM charaacharaM bhaati manovilaasam.h
sachchitsukhaikaa paramaatmaruupaa  saa kaashikaaha.n nijabodharuupaa .. 2..

Desc: In this verse Acharyal describes the world, which is Maya and Aathma, which is shining and ever existing. It is nothing but Maya(Indra Jaalam), which shines and manifests itself as this world of mobile and immobile things (Characharam). And all this is kind of playfulness of the mind (Mano Vilasam), as mind is called as MaayaPuri, where all these differences (between the Jeeva and Soul) arises and which is the fortress of illusion. While this world is merely illusive Acharyal declares that, the Self, which is envisioned and realized as nothing but pure consciousness is nothing but eternal bliss (Sa Chit Suka), undifferentiated (Eka) and manifestation of that Brahmam (Pramathma Roopa).

kosheshhu paJNchasvadhiraajamaanaa  buddhirbhavaanii pratidehageham.h
saakshii shivaH sarvagato.antaraatmaa   saa kaashikaaha.n nijabodharuupaa .. 3..

Desc: The intellect, which is prevailing in everyone beyond the five states of the self (pancha koshas - anna maya,pranamaya,manomaya,vignana maya and anandamaya) is that Maha Maya, who is Bhavani (Consort of the Lord). As per Acharya's Siddantham, the true form of the self is not completely envisioned even in the Ananda Maya, as Nija Bodham is beyond those 5 states (as one attains anandam even in deep sleep or Sushupthi). In the second half of this verse, Acharyal quotes the statement from Mandukya Upanishad, which declares the Brahmam as the witness of the three states of the Self (Jagrad, Swapna and Sushpthi). He this declares that, the Self, which is in the form of true consciousness is that Shivam, which is witness (of the three states) and which is the inner objects of all the states of all the creatures( Sarva Bootha Gatho Antharathma).

kaashyaa.n hi kaashyate kaashii kaashii sarvaprakaashikaa
saa kaashii viditaa yena tena praaptaa hi kaashikaa .. 4..

Desc: In this verse Acharyal uses Kashi as both an eternal city and a shining light. Thus he declares that, for anyone, who realizes and envisions that light by means of Self Realization, attains that light , which is Kashi. Thus that Kashi, which is shining and bright illuminates or brightens every other things (by means of eternal Brahma Chaitanyam).

kaashiikshetra.n shariira.n tribhuvana-jananii vyaapinii GYaanagaNgaa
bhaktiH shraddhaa gayeyan nijaguru charaNadhyaanayogaH prayaagaH
vishvesho.aya.n turiiyaH sakalajana manaHsaakshibhuuto.antaraatmaa
dehe sarvaM madiiye yadi vasati punastiirthamanyatkimasti .. 5..

Desc: This last verse is the pinnacle of this entire Panchakam, which decalres that, the body of a Self realized person is itself Kashi and there is no need to go to any other temple or teertha. Thus Acharyal conveys the message that, the presence of Jeevan Mukthas itself is like a punya kshethram, as they are drinking that nectar of Brahmanandam and no other temple is better than the company of realized Souls. Acharyal declares that, the Kashi temple is the body, and the Ganges , who is the mother of three worlds, and who travels in the three worlds is the wisdom, Bhakthy and Sraddha are the Gaya Kshethram, and the meditation of one's (true) Guru's feet is what is Prayaga. Acharya compares Prayaga with Guru;'s feet as they have Maha Vishnu's feet there. Finally Acharyal once again states the quote from Mandukya Upanishad, saying that Vishwesha or Viswanatha is that fourth state (beyond the three states of the Self), which is the witness of the three states and who is the witness and inner object of every human being's mind. Acharyal successfully compared all the aspects of a Kashi Yathra to various aspects of an enlightened person and thus declared that for an enlightened person there's no need for Theertha Yathra.

8 kinds of Marriage

Introduction: Manu Bhagavan further describes us about various kinds of marriage(s). Manu Bhagavan had a foresight about the future, when financial or sexual needs would become the primary motives of a marriage and not the Dharmic aspects of it. So, he had graciously included all those kind of materialistic marriages in his broad categorization of marriages.

Brahmo Daivas Tathavaarsha: Praajapathyas Thathasura:
Gandharvo Raakashashas Chaiva Paishashcha Ashtamo Dhama:

Bhavan Manu enumerates the eight kind(s) of wedding(s) possible:

• Brahma
• Daiva
• Arsha
• Praajapathya
• Asura
• Gandharva
• Rakshasha
• Paishacha

Aachadya Chaarchayithva Cha Sruthi Sheela vathe Swayam
Aahooya Dhaanam Kanyaya Brahmo Dharma Prakeerthitha:

Desc: In the Brahma type of marriage, the girl's father welcomes the bridegroom and gives away the bride, who is decorated with beautiful clothes and ornaments. Such a wedding is blessed by the ancestors and celestial and is the highest austerity a house-holder can perform.

Note: In a Brahma wedding, the very beginning of the wedding happens with Kashi Yathra or the groom's journey to Kashi  when the bride's father stops him and offers his daughter. As a sign of gratitude for taking care of the bride for her lifetime the father of bride envisions him as none other than Sri Maha Vishnu. Then, he decorates the bride with flowers, jewels etc.. and offers the bride as kannikadhaanam  The sole intention of the bride and bridegroom in that case would be to follow the dharmas and live a simple, Vedic way of life performing the duties prescribed in the scriptures. If the intention behind is money, physical pleasure etc. it wont qualify as a complete Brahma marriage and it may become a Gandharva or others. So, people who "date" for 36 months and perform all the duties of a gruhasthas ,(other than the ones said in scriptures) and then marry are certainly not recognized by the scriptures. As per Shastras one cannot be with a woman and enjoy her unless he performs any of the 8 kinds of marriage, so dating, casual encounters are strictly punishable deeds by the Shastras  Opportunism in the form of dating for 8 months and having a Brahma marriage are strictly condemnatory deeds. After the engagement or Vaag Nischayam by the father of bride is completed and the marriage date has been fixed, the bride and groom get to meet only on the day of wedding (after Kashi Yathra). Enjoying the pleasures of this world and this body , in accordance with the Shastras gives us long term enjoyment and pleasure. The ceremony of engagement is called as a Verbal promise, where the bride's father promises to offer the bride to the bridegroom and confirms the date of wedding. (Greedy family of bridegrooms sometimes torture the gril's family asking for money, gold etc.. - such kind of marriages are also equally Condemnable . But the bride and the groom should have a strong opinion in common to follow the scriptures and lead a simple life in accordance with the Shastras - and not flirt around before wedding like cats and dogs. Although a stolen mango may be tastier, the actual taste and pleasure of mango can be enjoyed fully only if one collects the same from one's backyard or get is lawfully by paying money for the same. Likewise the pleasure of marriage could be completely enjoyed only if one  stays patient, controls his mind and senses and waits for his/her rightful share of the Gaarhaspathyam (married life) and no just do things as they like. Although Shastras are very strict to follow, and adhere to enjoying the fruits of Shastras is very sweet - both here and after.

Note: If a Brahma marriage is performed for the sake of sexual pleasures for the man and woman, where they have dated for 2 years before the marriage,and have found each others to be physically appeasing, it is considered as a Gandharva wedding, and if the boy shares 50% of the wedding costs it is an Asura cum Gandharva wedding. So, all the opportunistic brahmanas of Kali Yuga cant just escape the hands of Bhagavan Manu. Marriage's primary intention should be adherence to the Dharma Shastras and performance of austerities . The kanya or the girl should be the right hand while the man does such righteous deeds and should understand that, they both are one entity and the ego of the woman merges into the ego of the man (and not fight for woman rights for being lazy and escape from household duties).

Yagne Thu Vithathe Samyag Rugvije Karma Kurvathe
Alankruthya Sutha Dhaanam Dhaivam Dharma Prachakshathe

Desc: In this type of marriage called Daiva, the bride is given away as a gift to the head priest, who officiates a Yagna or Vedic sacrifice. Although this is second in number, this is also one of the marriage(s) authorized by the scriptures for a Brahmana.

Ekam Gho Mithunam Dhve Vaa Varad Adhaaya Dharmatha:
Kanyaa Pradhaanam Vidividaarsho Dharma S Ychyathe

Desc: In this lawful form of marriage called Arsha the bride or her father receives a gift of a cow or ox or two or two kine for the expenses of performing the religious / Vedic sacrifices. In this type of wedding, the bird or her family takes a small gift of cattle or animals to give away the bride.

Sahobhou Charatham Dharmam Ithi Vaachaanu Bhashya Cha
KanyaPradhanam Arbhathya Paraajapathyo Vidhi Smrutha:

Desc: In this type of marriage called as Prajapathya, the bridegroom is worshiped and the bride is given away with the injunction: "Let both of you carry over the duties of a house holder".

Gnaathibhyo Dravinam Dathva Kanyayou Chaiva Shakthitha:
KanyaPradhanam Svachadhyadasurou Dharma Uchyathe

Desc: Dharma calls this as an Asura Marriage , where the bridegroom pays money to the bride's father in return for the bride.

Note: In a Vedic Brahmana wedding, the bride's father must not take any money or other gifts from the bridegroom. In the modern day the bride (w working woman) expects her bridegroom to share 50% in the marriage expenses etc.. and the bride's father, who is greedy of money happily accepts that. Such kind of gifts are not authorized by the scriptures. If it is a poor girl from a reputed family, the bridegroom can always accept her happily but sharing the wedding expenses etc.. because of lust for women etc.. are completely against the scriptures. A bride's father can honestly do whatever he can (he doesn't have to over do or show off) but not expect the groom to pay him for the bride. Vedic weddings can never be a trade (give a girl and set some money etc..) Such people, who collect money from the grooms would lose all the merits of doing kannikadhaanam or the gift of a bride.

Ichaaya: Anyonya Samyoga: Kanyaayaascha Varasya Cha
Gandharva: Sathu Vigneyo Maithunya: Kaama Sambhava:

Desc: In this type of marriage called Gandharva the bridegroom and bride marry with sexual intercourse as the primary reason for the marriage.

Hathva Chithva Cha Bithva Cha Kroshantheem Rudaneem Gruhaath
Prahya Kanyaharanam Rakshasho Vidhiruchyathe

Desc: In this for of marriage called Rakshasha, the bridegroom takes away the bride forcefully while she is weeping and screaming, after having killed or injured the parents and family members of the bride.

Suptha Matthma Pramttham Cha Raho Yathropa Gachathi
Va Papaishto Vivaahaanaam Paishashascha Ashtamo Dhama:

Desc: The eighth form of marriage is called Paisahchika form, where the bride is kind of medicated or in deep sleep while the man would physically molest or rape her and is the most Condemnable for of marriage(literally it means devilish marriage).

Conclusion: Thus Manu Bhagavan has explained us the carious kind(s) of marriages performed on this Earth. And, whichever part of this Earth a marriage happens(irrespective of color, creed, culture or religion) it would fall into one of the above categories. Such is the greatness and knowledge of Bhagavan Manu and his Dharma Shastras.