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.

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.

Vedic Sacrifice

Annamaacharyaa was one of the great Avataara purushas, who sung 1000s of keerthanas, on Sri Venkateshwara. After being initiated by none other than Lord Srinivaasa, he started singing on the Lord's graces and glories. He took formal initiation from the then Jeeyar of Ahobila Matam (Azagiya Singar). On the occasion of tadheeya aradhanam , conducted by his revered Guru, he had composed this song, comparing the various aspects of a Sri Vaishnava Aradanam with the aspects of a Vedic sacrifice or Yagna. This song is very mellifluously rendered by BKP. With Annamaacharya's endless devotion  graces of the Jeeyar of Sri Matam and Lord Venkateshwara, this song is evergreen and reflects the basic tenets of Sri Viashnavam.

Gnana Yagnam Igathi Moksha Sadhanamu
Naanarthamulu Ninne Nadape Maa Gurudu

Vedic religion is based on Yagna and fire is the divine carrier of messages and or materials to the world of celestial  But, Sri Krishna talks of Gnana Yagna in B. Gita (instead of a physical yagna). Annamaacharyaa compares the Aradhanam of Sri Lakshmi Nrusimha with Gnana Yagna. He says that, this Guru conducted a Gnana Yagna, which is the means for salvation or moksham. 

Alari Vedam Anetti Yaaga Shaalalonu
Paluvai agnanapu pashuvunu bandinchi
Kalasi vairagyapu kathula kosi kosi
Velaya Gnaanagnilo Veyiche Maa Gurudu

Desc: Here Annamaacharyaa beautifully compares the rituals of a real Yagna to the the Aradhanam of his Acharya  The stage or the enclosure, where the actual yagam is conducted is called as Yaaga Shala. Here Annamaacharyaa compares the Yaaga shaala to Vedas. Thus the aradhanam, siddantham etc.. of his Acharya are all confined within the Vedas. A cow is usually brought to the Yaaga Shaala or the place, where the sacrifice is conducted. Here Annamaacharyaa compares ones own ignorance (about divinity) with that cow. Then, the knife used to cut the samith(s) and meat is compared to the determination or Vairagya. Finally, he states that, in the blazing fire of wisdom (Gnaanagni), his Guru performed this sacrifice. In this stanza Annamaacharyaa compares Yagna Shaala to Vedas, Pashu to ignorance, knife to Vairagyam and finally the fire to wisdom.

Mokkuchu Vaishnavulane Muni Sabha Gooda Betti
Sokkuchu Sri Paada Theertha Somapaanamunu niche
Chakkaga Sankeerthana Saamagaanamu chesi
Ikkuva tho yagnamu seyinchevo Maa Gurudu

Desc: In a traditional Yagna  we need several priests (like hota, the adhvaryu, the udgāta and the Brahma). Those priests in the Yagna would be experts in Rig- hota, adhvaryu - Yajur, Udgata - Sama and Brahma will be supervising all of them. In his song, Annamaacharyaa compares the worshiping Sri Vaishnavites(with anjali mudra, symbolizing their swaroopa lakshanam as Daasas to the Lord) with those priests (Muni Sabha). Soma paanam or the juice of the somalatha vine is offered to Agni or fire and also consumed by the priests. Here Annamaacharyaa compares  Sri Pada Theertham, from the Padhukaaradhana (worshiping the sandals) of his Acharya  Azagiya Singar as the Soma  rasam. Udgata priest does the Sama Gaanam , in a Yagna  But in this Gnana Yagna, the glorious Sri Vaishnavites do the Sankeerthanam - in the form of Azhwar Pasurams  other sloka  songs etc.. , which is compared to that Sama Gaanam - as both of them are performed to please the Supreme Lord Sriman Narayana, who is manifested as Sri Lakshmi Nrusimha. Finally Annamaacharyaa mentions that, his Guru  made everyone perform that Gnana Yagam with Ikshu or stick or samtihu.

Tadhteeya Guruprasadambu Purodaasham Ichi
kodadheera dhvayamanu kundalambulu betti
Yadhalo Sri Venkateshu Itu Prathyakshamu Jese
Idivo Swaroopa Diskha Ichenu Maa Gurudu

Desc: Purodasham, is the food offering (cake) made to the fire, during the Yagna, but here Annamaacharyaa compares that, Purodasham with the prasdam offered after the Padukaaradhanam, which is Guru Prasadam. The word Thadeeya(m) here, is used to refer the process of offering food to Bhagavathas. Further he compares the kundalam or ear rings worn by the Vedic priests with Dhvaya manthram, taught by this Guru to all the disciples (as a part of Sri Vaishnavites initiation - Samashryanam), which contains the essence of the sampradayam, which is unconditional surrender to the Lord. By preaching that Dhvaya manthram  his Guru had taught the true from of the Self, (Swaroopa Diksha) . That lesson, would enlighten one as a Dasa or slave or servant to the Lord, which would help them to envision the Lord, Almighty. Thus Annamaacharyaa declares that, to envision Lord Sri Venkateshwara in this world his Guru gave the Swaroopa Diksha. So the fruit of the Gnana yagnam is to know the state of Self in relationship with the Supreme, which is thus attained in the last stanza.

Conclusion: This song is rich in meaning, explaining various aspects of the sampradayam, and also the Vaideeka yagnas. Annamaacharyaa was such a gem of poet, and he's being thankful of the graces bestowed by his Guru, and had composed this song. Thus he declares that, only Guru Krupa and his teachings (Upadesham) had let him envision Sri Venkateshwara. His respect and regards for his Guru is incomparable, which is clearly visible though this song.

Maya Panchakam

As the name suggests, these 5 verses, were composed by Sri Adi Shankara  describing the magical qualities of Maya. Vedas, Upanishads, Gita etc.. give us an idea about the nature of Maya. As per Upanishads, the Inner-self , which is the witness for the three states of awakened state, dreamful and deep sleep is the true nature of the Self and everything else, which are bound to changes (time,space..) are all non-real or fake. Building up on this Upanishadic fact, Sri Acharya here enumerates the common mis-happenings , caused by this Maya, who is capable of making impossible things possible. Unless one has complete wisdom, he or she falls prey to this Maya and starts believing the illusive non-realistic (Vyavahaarika) world as real and gets struck in the world of materialism.

Nirupama Nithya Niramshake Api Akhande
Mayi Chithi Sarva Vikalpanadi Shoonye
Ghatayathi Jagadeesha Jeeva Bhedham
Tvadh Agaditha Ghatana Patiyasi Maya

Very beginning verse itself has been started gloriously with the core subject, described in the Upanishads - Jeveshwara Behdham or the difference between the Jeeva and the Ishwara. Upanishads declare that, all names and forms are all illusive (or transient). All the Naama Rupas are not permanent. The actual Brahman, remains untransitioned, while it assumes the from of Ishwara or God by it's association with Maya. The difference between Jeeva and Ishwara is that, Ishwara is well aware of the fact that, the name and form is illusive , while an ignorant Jeeva continues to believe that, his body, mind, senses etc... are true and believes on the illusive differences , which were created due to ignorance  Thus Acharya here addresses the very basic accident / confusion caused by Maya  which is the super-imposition of the differences between Ishwara and Jeeva. Supreme Brahmam, which undergoes no transition and is not affected by time and space is described here as Nirupama - Second-less  Nithya - Permanent, Niramshake - Attribute-less (Nirguna), and always Akande = Unpartitioned.

Sruthi Shatha Nigamantha Shodakan
Api Ahaha Dhanadi Nidarshanena Sadya:
Kalushayahti ChadushPada: Abhinnan
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:This verse elaborates how even a learned man would fall prey to maya, in the lust of money and power and would act no different from a four-legged animal. In spite of being learned, and being an expert in Vedas, Upanishads etc.. a Vipra or a Pundit becomes greedy and acts crazy like an animal. Such is the power of Maya, who can make impossible things happen.

Sukhachita Akhanda Vibhotham Advitheeyam
Viyadha Anala Dhivi Nirmithe Niyojya
Bramayathi Bhavasaagare Nithantham
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:Upanishads declare Self as  Pure Consciousness, which is indivisible(Akhanda), Non-dual and pure consciousness. But Maya  which can make impossible things possible makes, the Self whirl around the ocean of Bhava or materialism and associate itself with the created ones - Air, Land etc.. Upanishads declare that, the Brahman, manifested into the five principal elements etc.. with it's association of Maya  The true nature of the Self is the Supreme itself, but Maya is very tactful to super-impose the illusive differences over the true nature of the Self. This verse adds to the first one, by declaring that, the Self deviates from it's own true nature (Swaroopa Lakshanam) due to the magical powers of Maya.

Apagatha Guna Varna Jathi Bedhe
Sukhachithi Vipra  Vidadyahamkruthim cha
Sputayathi SuthaDhara GehaMeham
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:This verse addresses a very important issue caused by Maya - Caste or Varna differences. A true wise man would certainly identify those all as illusions. The differences based on caste and the feeling of pride one has thinking of one's own Varna etc.. are mere illusions.Similar are the passion or Moham  one has for one's own wife, kids etc.. The true nature of the Self is blissful and non-dual. oh! Maya you are capable of making impossible things possible.

Vidhi Hari Hara Vibhedham Api Akhande
Batha Virachayya Bhudhanapi Prakaamam
Bhramayahti Harai Hara Bedha Bhaava
Tvadh Agaditha Ghatana Patiyasi Maya

Meaning:Maya is very skillful in introducing and super-imposing the differences of Name and Form (Nama Roopa) on that Nirguna Brahman. The three gunas are the qualities of Prakruthi, which is Maya again. One Brahman, which is attribute-less is projected as Brahma,Vishnu and Shiva by the association of Maya. Thus the Shaiva-Vaishnava bhedams are mere illusions. It is that Brahman  which is veiled in those forms. But Maya, makes everyone believe those names and forms as true. Oh! Maya you are capable of  making impossible things possible.

Conclusion: Sri Acharya has addressed the major issues in our society like the caste difference, Shaiva-Vaishnava differences etc.. by declaring all of those as mere illusions. Now coming to the true nature of the Self - the super-imposed things like the mind, 5 senses, body are all considered true, although the true nature of the Self is pure bliss / pure consciousness. Thus realizing Maya and logical analysis of what is true and what is not (Neti Neti) as declared by Upanishads is the base for one's Spiritual life. Almost 3000 years ago Sri Acharyal addressed the issues of today's society precisely. Long live his glories!!

Bagavad Gita

How can anyone, who talks about the philosophy not mention / talk about Bagavad Gita? Bhagavan Sri Krishna condensed all the 108 Upanisahds and the concepts in them and preached them to Arjuna in the war front in the form of a Song (Gita). And our master-mind Veda Vyasa Maharishi, had written them in 700 beautiful verses, in 18 chapters. Next to Upanishads, Bagavad Gita occupies an important place in the school of Vedanta. Lot of times, the verses found in Upanishads are fond in Bagavad Gita or the actual contents of the Upanishads are found in Gita.

Upanishads are of Vedic time and they talk more about inquiry about the Brahman etc.. more. But Gita talks also about Bhakthy  Karma etc.. and has 18 chapters explaining about the different ways of attaining perfection. It was Sri Shankara, who wrote a commentary to this epic and also the beautiful dhyana sloka.

The dhyana slokas are really beautiful and glorify the greatness of Bagavad Gita in a very beautiful manner.

Parthaya PrthiBhoditham Bagavathaa Narayanena Swayam
Vyasena Gratitham Purana Munina Madhye Maha Bharatham
Advaithamrutha Varshineem Bagavatheem Asta Dashadyayineem
Amba Thvam Anusandadami Bagavath Geethe Bhavadweshineem

Meaning: Hey Mother Bagavad Geethe! You were preached to Paartha by none other then Sriman Narayana and were published by Veda Vyasa as a part of Great Epic Mahabharata  Oh! Mother, you are showering the bliss of Non-Duality or Advaitham and have 18 chapters. I am reading or doing Anusandhanam  of you , who is the savior to me form this world of materialism.

Namotsthu The Vyasa Vishala Buddhe Pullaravindayatha Pathra nethra:
Ena Thvaya Bhrartha Thaila Poorna: Prajwalitho Gnanamaya Pradeepa:

Meaning: Oh! Veda Vyasa, you have deep and wide knowledge and intellect and have the eyes like the petals of a fully blossomed Lotus's petal. You had lit the lamp of wisdom with the oil of Mahabharata.

Prapanna Parijaathaya Tothra Vetraika Paanaye
Gnana Mudraya Krishnaya Geeetamruthathu He Nama:


Lord Krishna! You are the wish-granting Paarijatha tree for the ones, who have surrendered to you (Prapannas). Your one hand holds a cane (flute) to drive the cattle and other hand holds a Gnana Mudra (symbolizing the oneness of the Self and Supreme). You are the milker, who had milked the divine nectar of Bagavad Gita(from the cow of Upanishads).


Vedo Upanishado Gavo Toktha Gopala Nadana:
Partho Vathsa Sudeer Bhoktha Dhigdam Geethamrutha Mahath:

Meaning: Vedas and Upanishads are the cows and Arjuna is a calf, who had drunk the the divine milk of Bagavad Gita, milked by Sri Krishna.

We see that Gita itself,  then Veda Vyasa, Sri Krishna and then finally Arjuna are being glorified by the above verses. Rest of them in the next post.. Sri Krishna certainly needed a seeker like Arjuna to preach and also a wise writer like Vyasa to publish it. All the three and finally Gita are divine and they all remove our ignorance and grant us wisdom (of the Self).