The Valorous Maya

Maya's association

Oh! Maya! You make impossible things happen!
That Brahman, which was one decided to multiply itself and by your reflection that Supreme manifested into the Materialistic World!
You are the mother of all the worlds and all the creations!

Magical Power of Maya


Oh! Maya! You are extremely talented! You make unreal things real! This entire Universe is the manifestation of that Supreme Brahman! But with your extreme intelligence, you make it look like this world is real! Glories to Sadguru, who cleared that illusion! Glories to that SadGuru, who took me out of the plane of material existence , into that plane of non-duality!!

Oh! Maya! You are so skilful! Even a wise man, who has learnt the shastras and an expert, may behave like a four-legged animal! Just in one second, they lose their intellect and lose control of their senses! Glories, to SadGuru, who helps them and all of us in protecting ourselves from your magic!!

Hari & Hara Differnce

Oh! Maya! You have that a magical whip to make un-imaginable things happen! That Vedic Purusha, who is one is being envisioned as Hari and Hara. With our tricks you created the differences between those two envisioned forms /names of Purusha and made people / groups fight on the name of their envisioned form of the same Purusha! What can I say about your unimaginable Powers! Glories to SadGuru, who blessed us and helped us envision that same Purusha, in those two forms!!


Oh! Maya in addition to the forms of Hari/Hara, in this age of Kali there are also several other religions, which Envision that same Purusha in different forms or names like Adonai, Allah, Holy Spirit etc.! Although those (Abrahamic) religions preach that Purusha, who does have a name and form (A Male God, named Allah or Adonai), they preach against idol worship! While Upanishads preach that Brahman, who is form-less, nameless and attribute-less, several religions (foreign and indigenous) basically living in the materialistic plane, which is bound by time, space and matter either preach idol worship or against idol worship. Unless one comes out of the materialistic plane, and unless one is completely out of time and space, and unless one envisions the Supreme as the eye witness of the three states (of Awakened, Deep Sleep and Dream) what difference it makes if one worships an Idol or not?! Oh! Maya you have cast spell on the ignorant folks to make them think that one materialistic(Vyaavahaarika) religion is better than the other! Glories to SadGuru, who had blessed us with the Maha Vakyam of Tathwamashi  and help us get out out of the materialistic plane!!

Maya and Caste/social / racial differences

Oh! Maya your magical skills are countless! For the purpose of organizing the social duties scriptures have created Varnas or social classes and ashramas or stages. But with your limitless skills you created 100s of religions,castes, races, etc. and differences among them! Once religion/race/caste thinks itself superior to others and may also be fighting with other religions or castes or races! Without any significance in the Shastras, those castes try to create social issues etc. And a group of opportunistic people, would call themselves as social workers, who were to remove the caste-based differences, and would create another brand new religion , which may become the reason for much more social calamities. While all human beings have originated from that same Supreme, and all of them have the potential to realize their true forms as none other than that Supreme - what is the use in practising multiple religions? People who have not come out of your spells call themselves as divine messengers, spiritual leaders, SadGuru and try to form new religions! How can an ignorant soul, which is submerged in the illusion of darkness and entangled with the materialistic plane , bound by time and space show that bound-less, limit-less Supreme to others? 

Maya and Formation of Mind

Oh! Maya ! Who else other than the ones blessed with the blessings of a SadGuru can overcome your power? Logical thinking, intellect and all other intelligence become powerless before you. Only with the blessings of a SadGuru, one's intellect works in the right order. Due to karma and bondage form previous births, one returns to this world after death and enters mother's womb. One meditates upon that brightness of Supreme inside one's mother's womb. Upon jumping out into this world of materialism, one cries endlessly! One smiles as a kid thinking of that Supreme bliss one enjoys! With no association of yours, one is innocent and divine as a kid! Slowly you take control over that new born kid! 

Maya and the three systems of Philosophies(Process of Differentiation) 

Advaitham

Oh! Maya! with your influence is formed that Mind, which is your Kingdom! That mind, is called as MayaPuri or the Kingdom of illusion, which is the basis for material existence of an entity! Before that mind is fully formed the kid envisions the entire world  and everything else as a manifestation of that Un-Dividable Truth, which is not bound by time, space and materials. Before the mind is formed the kid is in the state, devoid of time and space! That kid lives in the bliss of the Supreme, drinking the nectar of the divine bliss. That kid lives in a plane, which is devoid of time,space and materials! that kid enjoys the bliss of divinity ! But not after you have taken control! Until you have cast your spell on the kid, it lives in a non-dual mode, envisioning the Self no different from the Supreme!

V.Advaitham

oh! Maya slowly after the development of mind, that kid sees all the intelligent (Chetanas) as one group, and all the mundane things (Achetanas) as another group! The kid sees then envisions the Supreme as Ishwara - and all of the three entities known to that kid, which had fallen into the materialistic plane of existence are in the materialistic world (Vyavahaarika) which are all bound by time, space and materials, which are also subject to transition by those three entities! Oh! Maya your powers are un-imaginable! You had made that helpless child to fall into the materialistic place from  that plane which is devoid of all the stuff (Paaramarthika)! And your sibling Avidya or ignorance veils the true nature of the Self and projects this Materialistic plane ans a true entity! Oh! Maya your skills are abundant! In that stage that kid lives in a specialized non-dual mode (although still in the materialistic plane) - and the kid knows only 3 differences  based on the three entities (Intelligent,mundane and SupremeGod - Chetana,Achetana and Ishwara)

Dvaitham

Oh! Maya going further when the mind is fully developed, you introduce further more differences ! The kid identifies each individual to be Unique and each of the mundane things to be Unique too.  Given the three set of entities (Mundane, Intelligent and Supreme God) , and the differences between the individuals now the child envisions a total of 5 differences and continues the differences created by you to be real! Oh! Maya! who can match your intelligence? You took full control of the innocent child and entered into that child though it's mind and made the child believe that there are a total of 5 differences! Who else can match your skills?

Overcoming Maya By Guru's graces(Process of Integration)

Oh! Maya I am amazed by your skills! That child which has it's mind full formed, now believes that there are 5 differences! Once again depending upon one's karma one reaches the right SadGuru and surrenders to a SadGuru! Only by the graces of SadGuru, one tries to come out of your spell and analyse logically if those 5 differences or 3 differences are true or illusive! Upon realization of the fact that this entire materialistic plane of existence is all illusive, and only that Supreme is true , that child envisions one's Self as no different from that Supreme! With the graces of SadGuru, that child re-enters that state f Supreme Bliss and comes out of your spell! Your magic becomes powerless before the graces of a SadGuru! Glories to SadGuru! Oh! Maya! If you weren't there, there wont be a chance for us to get into illusion and then come out of it (by SadGuru's graces)!

Oh! Maya! After someone is under your spell it may take several births or years for one to come out of your clutches! If that SadGuru, is not fully enlightened himself, that SadGuru may not show the true path, and that child get entangled into your spell again! Oh! Maya ! You and your sibling Avidya run away only by the graces of SadGuru!

Maya and the five koshas

Oh! Maya ! One's Self is only the manifestation of Pure consciousness, which is the witness for the three states (Jagrad,Swapna and Sushupthi)! But by you magic that child thought that, it's true state was the state of bliss. (Anandamaya)!  Falling down further, the child thought that the state of intelligence or Vignanamaya may be his true from! That poor child fell prey to your spell again and thought that, manomaya or one's Mind is one's true state! Ruling from that child's mind you further had that child fall down into the stage, where he envisioned that the vital air, by which the entire body operates is one's true from (PranaMaya)! Oh! Maya! you didn't stop there! You made the child fall down further to believe hat one's true from is one's physical body, which is obtained from the food consumed. (Anna Maya). Falling down to the lowest level of existence and deviating away from the will to attain perfection (Mumukashathvam) that child roamed helplessly, falling prey to worldly pleasures, materialism and lust!!

Maya And Jeevan Muktha

Oh! Maya that helpless child surrendered to a true SadGuru, who has attained the wisdom of Self! By the graces of that Sad Guru, that child re-gained it's will to attain perfection by the knowledge of the Self! That child elevated itself from AnnaMaya to PranaMaya and up-to AnadaMaya! Since Ananda or bliss is an attribute or a feeling in the mind that SadGuru explained that the state of bliss is not the final state and preached the MahaVakyam of Tahvamashi! That kid then by the graces of SadGuru, analysed the true nature of the Self and envisioned one's Self as a witness of the three states or Jagrad,Swapna and Sushupthi! Thus that child finally attained the purpose of the life and became a JeevanMuktha! Oh! Maya you showed me a colourful experience ! If not by the by the graces of the SadGuru, that child would not have come out of your spell! Oh! Maya the powerful graces from the eyes of my SadGuru are like the beam of leasers,which melts the wax of your spell and cleanses the intellect !

Having gotten out of your spell, that child got enlightened with the wisdom of the Self! That child became a JeevanMuktha and remained in constant remembrance of the graces of it's Sad Guru! That child did all sad karmas, to remind the child of its true state, and to keep it's intellect and mind clean! With constant surrender of all the materialistic positions like mind etc. to SadGuru's holy feet, that kid after leaving the mortal body became one with that Supreme and enter a state of non-transition, and a place, where there are no changes!

Beauty of Maya

Oh! Maya! Like how scriptures say, the whole beauty of this birth wont be achieved with your association! You live in the mind and the Athma, which is there in the hear, is veiled by you! By the graces of SadGuru one overcomes the mind and envisions the true from of the Self! Without you, we may not see all the colours in the spiritual journey! Glories to SadGuru, whose graces helps us to overcome you!

Maya and Creativity

Oh! Maya! I have listed out all of your atrocious deeds so far! And of-course I must also say the good things about you! You rule each and every person by occupying their mind. As the name suggests, Mind is the primary centre of creativity, fantasies,arts etc. Without all those, there may be no colour in this world! The Same truth, the Single Truth, which is mentioned in the Upanishads, (Om Ith Ekaksharam Brahma) has manifested into thousands of mantras, thousands of Puranas, all with the creative story telling / writing, which is very much needed for people to get diverted towards the path of liberation! All those varieties, all the colourful flowers, birds , butterflies etc. are all your positive creativity, which is displayed! Without your association, the creation of this world, etc. might not have happened. Oh! Maya you are not only adept at making adverse things happen but also an expert at making good things possible. Glories to the SadGuru, who showed us the good and bad attributes of Maya and removed us from the illusion of Maya!

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.

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.

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!!

Upanishads..

Glories of the Upanishads

Upanishads are 108 in number. Obviously it's a large number. One may think, where to start from and where to end? Whom do I go to to learn them? Am I eligible to read them? Is my teacher qualified to teach me? Only less than 10% of the public get such kind of thoughts, while all others are deeply immersed in the ocean of life and death or Samara and don't have time to think about spiritual matters.

So, that 10% of seekers for whatever reasons aren't directed to the right spiritual masters, to show them the right path. Like how the seeds, sowed into the ground sprout, grow, flower and yield fruits - some of them do well. So of them die half the way and some, never sprout. Like that, some of us are Swayam Prakasha, based on the sadkarmas from the previous births we get that enlightenment without any extra effort or severe penance or by Guru Krupa, where as  most of us do not elevate to that state. Such kind of revelation is called as wisdom of the Self (Aathma Gnana).


It may be a very uncommon topic for most of us to describe the nature of Self. Like how eating, sleeping, playing, earning etc.. are needed for the survival in this world, inquiry about the Self is needed for our spiritual life.Self-Enquiry is just a very beginning start of the journey to the Spiritual world. A fully realized man can be a very good house-holder or a sanyaasi or a BrahmaChaari while the reverse is not true. The fruit of this human birth is Self-Realization. A person, who is realized is called as Jeevan-Muktha or the one, who is liberated from the difference between the Self and Supreme. In that state one comes out of the materialistic world and enters the world, which is void of materialism and illusion and realizes that, the Supreme is what is the Self.

Philosophy

We have a lots of religion today in this world, some emphasizing on Mono Theism, some on Universal Brotherhood etc.. In my view a religion is:
1. A Way of Life
2. A way of Thought
3. A proven way of life, leading to perfection.

While that's the case with the social aspect of a religion, the spiritual aspects are as shown below:

1. The relationship between the Self and Supreme.
2. True nature of the Self
3. True nature of the Supreme
4. What is true and what is illusion?

All religions have these facts in some form or the other, while the Vedas /Upanishad tell them in a very simple and efficient manner.