Lalitha 1000

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

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

Here's that beautiful sloka from Lalitha 1000:

Pancha Prethasanaseena Pancha Brahma Swaroopini

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

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

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

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

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

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

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

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

Annapoornashtakam

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

नित्यानन्दकरी वराभयकरी सौन्दर्य रत्नाकरी

निर्धूताखिल घोर पावनकरी प्रत्यक्ष माहेश्वरी ।

प्रालेयाचल वंश पावनकरी काशीपुराधीश्वरी

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 1 ॥

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

नाना रत्न विचित्र भूषणकरि हेमाम्बराडम्बरी

मुक्ताहार विलम्बमान विलसत्-वक्षोज कुम्भान्तरी ।

काश्मीरागरु वासिता रुचिकरी काशीपुराधीश्वरी

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 2 ॥

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

योगानन्दकरी रिपुक्षयकरी धर्मैक्य निष्ठाकरी

चन्द्रार्कानल भासमान लहरी त्रैलोक्य रक्षाकरी ।

सर्वैश्वर्यकरी तपः फलकरी काशीपुराधीश्वरी

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 3 ॥

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

कैलासाचल कन्दरालयकरी गौरी-ह्युमाशाङ्करी 

कौमारी निगमार्थ-गोचरकरी-ह्योङ्कार-बीजाक्षरी ।

मोक्षद्वार-कवाटपाटनकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 4 ॥

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

दृश्यादृश्य-विभूति-वाहनकरी ब्रह्माण्ड-भाण्डोदरी 

लीला-नाटक-सूत्र-खेलनकरी विज्ञान-दीपाङ्कुरी ।

श्रीविश्वेशमनः-प्रसादनकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 5 ॥

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

उर्वीसर्वजयेश्वरी जयकरी माता कृपासागरी 

वेणी-नीलसमान-कुन्तलधरी नित्यान्न-दानेश्वरी ।

साक्षान्मोक्षकरी सदा शुभकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 6 ॥

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

आदिक्षान्त-समस्तवर्णनकरी शम्भोस्त्रिभावाकरी 

काश्मीरा त्रिपुरेश्वरी त्रिनयनि विश्वेश्वरी शर्वरी ।

स्वर्गद्वार-कपाट-पाटनकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 7 ॥

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

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

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

चन्द्रार्कानल-कोटिकोटि-सदृशी चन्द्रांशु-बिम्बाधरी 

चन्द्रार्काग्नि-समान-कुण्डल-धरी चन्द्रार्क-वर्णेश्वरी 

माला-पुस्तक-पाशसाङ्कुशधरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 9 ॥

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

क्षत्रत्राणकरी महाभयकरी माता कृपासागरी 

सर्वानन्दकरी सदा शिवकरी विश्वेश्वरी श्रीधरी ।

दक्षाक्रन्दकरी निरामयकरी काशीपुराधीश्वरी 

भिक्षां देहि कृपावलम्बनकरी मातान्नपूर्णेश्वरी ॥ 10 ॥

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

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

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

माता च पार्वतीदेवी पितादेवो महेश्वरः ।

बान्धवा: शिवभक्ताश्च स्वदेशो भुवनत्रयम् ॥ 12 ॥

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

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

Ranganathashtakam

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

Anandaroope Nijabodharoope BrahmaSwaroope Srutimoorthyroope
Shashankaroope Ramaneeyaroope SriRangaRoope  Ramatham Mano Me

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ranganathashtakam Punyam Prathrukthaya Yath Pateth
Sarvan Kaaman Avapnothi Rangi Sayujyam Apnuyath

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

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

Bakthi Sutras

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

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


Athato Bhaktim Vyakhyasyamah

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

Sa tvasmin parampremarupa

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

Amrita swarupa cha

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

 Yallabdhava pumana sidhho bhavati Amrito bhavati tripto bhavati

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

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

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

Yat gyatva matto bhavati, Sthabhdho bhavati, atmaramo bhavati

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

 Sa na Kamayamana, nirodharupwat

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

Nirodhastu lok veda vyapar nyasah

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

Kashi Panchakam

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

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

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

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

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

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

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

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

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

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

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

8 kinds of Marriage

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Gnaathibhyo Dravinam Dathva Kanyayou Chaiva Shakthitha:
KanyaPradhanam Svachadhyadasurou Dharma Uchyathe

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

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

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

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

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

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

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

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

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

The Chatur Varnas or the 4 Colors

Off late, it has been a topic of discussion in so many places, especially in the Indian media etc.. about the varnas, suppression of rights for the so called backward etc.. There are some facts in it , while most of it to me was of political nature to gain public attraction. Let's take a peek at what are varnas and how were they originated etc..


Varna literally means color. Like how we have different colors, in nature the human society categorized people based on their profession , nature etc.. into four different classes. Only this classification is recognized as per the scriptures. Among the varnas themselves, several different castes were introduced and one claimed superiority over the other (which was completely made up or fictitious . Neither are those recognized by the Vedas nor by the Manu Smruthi etc.. So, all those folks, who claim to be the victims of Vedic religion, etc.. cant really blame the religion.


While Dalits or Harijans were good and dignified communities int he past, for whatever unknown reasons, they have been forced to become untouchables by other people of 4th varna (and Veda or Vedic priests don't have any business with this). But we have to accept the reality - these kind of bad things become barrier for the Unity of Hindu or Vedic society and we should remove all those bad things from our society to have a happy and harmonious life.

Let's see an example of how folks "created" superiority of one "caste" over the other with political or selfish intentions. It was before several years ( may be 200+), that the Thamizh Brahmins or Iyers migrated to Kerala. They got settled in various parts of Kerala. I have also heard a myth that, since the Namboodhiri Brahmins weren't co-operating with the King for the performance of a Yagna, he decided to bring Vedic Pundits from the nearby Thamizh land to complement the Namboodiris. Namboodiris claim to be the indigenous Brahmins of Kerala with a very distinct set of practices etc. Namboodiris, claimed superiority over the Embran(S) ( the brahmin folks from Thulunad ) and the Tamil Iyers (Pattars) by making them as untouchables and servants for them , while Namboodiris claimed all the powerful posts. Even within the Brahmins community  based on man-made differences  Untouchability was created, which was not mentioned in Shastras anywhere. So we just cant blame religion or the Vedas for all these things.

Like was saw the differences in the first varna (Brahmana, there are such man-made differences , even in the 4th varna(s). I heard of a very interesting thing, from one of the ladies, who used to help us. She was telling us about how she wouldn't touch or eat from another community, which was primarily a bird-hunting group. Thus even among the so called "un-touchables" there were further discrimination  So, who do we blame for those things? I think that's the way the older generations used to think, and it's gradually changing. Removing the bad / harmful aspects of that, we can happily accept it as a part and parcel of our culture.

Now, let's talk about what do Shastras describe about the duties of Varnas etc.. A simple Sanskrit verse (from the Phala Sruthi of Vishnu 1000) summarizes the duties of the four classes or varnas:

Vedanthank Brahmanasyadh
Kshathriyo Vijayee Bhavedh
Vaishya Dhana Samruddhasyad
Shudro Sukha Bhavapnuyath

Brahmana, are supposed to be Vedanthis (one who learn the Vedas and Upanishads), Kshathriyas, are supposed to be the victorious rulers or Kings, Viashyas, the business men or traders, who increase the cash flow and make the society a prosperous one and Shudras are the bestowers of happiness or Sukham. Now the duties of Shudras could be well interpreted as contract labors, who would do hard work for a salary or money. The definition of these four varnas don't show any kind of discrimination or anything. Classification and division of labor was very well organized in our Vedic society. Each one of us should be proud of what we are and what we do and not keep complaining of others.

Thus the four varnas are symbolic of different functions int he society, with spirituality give the utmost importance.

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.

Viveka Choodamani

When one thinks of the mercy of one's Guru, one attains the state of Nithya Sharanagathi. We may wonder what it means. It like prostrating  for ever feet. - like falling straight on the ground, then, standing on the place , where the head was and prostrating again until the entire circumferential of a temple or mountain is reached or on the way to Guru's Abode. Bagavad Ramanuja did this when he went to meet his Guru, in ThruKottiyur Maha Poorna. Thinking of one's Guru and his mercy, where he blesses one with the divine knowledge of the Self, one attains that state of endless bliss. Even reading great Granthas like this, which were blessed to us by our Jagadachaarya, we enter into that state of bliss, where nothing bur pure consciousness alone prevails.

As the name suggests, this is the crest jewel of knowledge or intelligence   Let's now enjoy these beautiful verses.

sarvavedAntasiddhAntagocharaM tamagocharam.h .
govindaM paramAnandaM sad.hguruM praNato.asmyaham.h

Desc: Acharyal starts his grand verses by saluting his Guru Sri Govinda Bagavadpaada. This could also be interpreted as a praise to Sri Krishna, who blessed us with BagavadGita. He praises his Guru as one, who is not reachable or far away from the theologies and scriptures (as he shines as that Supreme Light).Guru, Ishwara and the Self are all nothing but that Shuddha Chaitanyam or pure bliss (which is veiled by the screen of Maaya).

jantUnAM narajanma durlabhamataH pu.nstvaM tato vipratA
tasmAdvaidikadharmamArgaparatA vidvattvamasmAtparam.h .
AtmAnAtmavivechanaM svanubhavo brahmAtmanA sa.nsthitiH
muktirno shatajanmakoTisukR^itaiH puNyairvinA labhyate .. 2..

Desc: As we all know, a human birth is very rare to attain among all other births as animals, birds etc.. (Only Man has a illusive mind and an intellect, which can overcome that illusion). Among men, blessed are the ones, who are learned or Vipras (Brahmins). Even among the learned ones, who just don't use their knowledge for money-making(like the commercial priests), blessed are the ones, who have a real involvement and dedication to the Vedic religion. There is the concept of Aathma and Anathma (Self and non-self), beyond which is the state of Jeevan mukthi - where the differences between the Jeeva (caused due to an illusive mind) and the Ishwara is destroyed and one prevails as one's one Self ( Tat Thvam Ashi) as described in the Upanishads. Before one gets there, one needs to earn the merits of millions of deeds from several hundred previous births. So, Self realization my happen naturally to someone, who is very much dedicated to Spirituality and who seeks refuge in a true Guru, and all of these needs merits from previous births. Although it looks like it is spontaneous it is a result of accrued merits from various births.

durlabhaM trayamevaitaddevAnugrahahetukam.h .
manuShyatvaM mumukShutvaM mahApuruShasa.nshrayaH .. 3..

Our Acharya further goes to the next step , where he describes the fruit of Bagavad Anugruham. He states mainly these three things:

Being born as a human being
Having a taste for Moksha (trying our best to understand and attain the 4th aim of our life)
Surrendering to a Great Soul(who is Self realized



One may attain a Guru, based on one's karma only. Not all Gurus preach the concept of non-duality, which is the primary aim of the Upanishads. Only with paripoorna anugruham from God, the Almighty one attains the feet of a real SadGuru.
labdhvA kathachinnarajanma durlabhaM
    tatrApi pu.nstvaM shrutipAradarshanam.h .
yastvAtmamuktau na yateta mUDhadhIH
    sa hyAtmahA svaM vinihantyasad.hgrahAt.h .. 4..

Desc: Acharya further goes to the next step and calls those lazy-minded people as suiciders. If one after merits from previous deeds attains birth as a human, and has studied all the scriptures and is well versed in bookish knowledge but does not strive to know what is his Self and what is that Supreme and how are they related etc.. there's no use of learning all those scriptures and he is equivalent to some one, who has committed suicide. 

itaH ko nvasti mUDhAtmA yastu svArthe pramAdyati .
durlabhaM mAnuShaM dehaM prApya tatrApi pauruSham.h .. 5..



Once again Acharya insists on Aathma Vicharam or the Self Inquiry. Upanishads talk about nothing but this. Chandokya Upanisad states this Self Inquiry 7 times, with seven different examples  and declares that the true Self is nothing but that Supreme (Tad Thvam Ashi). So, only a foolish person will neglect to think about his Self after the attainment of a human birth and manhood.

vadantu shAstrANi yajantu devAn.h
    kurvantu karmANi bhajantu devatAH .
Atmaikyabodhena vinApi muktiH
    na sidhyati brahmashatAntare.api .. 6

One more beautiful verse has been quoted here. One may be speaking about the scriptures etc.. , do the Yagnas for Gods/Goddesses, do all the (good) karma, and sing the glories of the Deities. But Mukthi for this Jeeva or Jeevan Mukthi never happens unless Aathma Bodham is being realized even after several hundred years of Brahma. So, one my do all the outward karmas, yagnas, yagas etc.. but to attain liberation is become one with the Supreme Light one must experience that wisdom of non-duality. Otherwise whatever one does is like not fruitful. 

Pearls of Sufi Poems...

Philosophy, tathvams etc.. are complex terms, which is not easily attainable by common men. Irrespective of religion, caste etc.. great souls have come to this earth to show us the path of reality. That same reality, which is shown to us by the Upanishads, etc.., Bible and all other religious scriptures. The truth is always the same for a realized  Soul - whether he be a Brahmana or Muslim or christian or any other kind. Let's enjoy the nectar of Rumi's poems.

Inside this new love, die.
Your way begins on the other side.
Become the sky.
Take an axe to the prison wall. Escape.
Walk out like someone suddenly born into color.
Do it now.
You're covered with a thick cloud.
Slide out the side. 
Die,and be quiet. 
Quiteness is the surest sign that you've died.
Your old life was a frantic running from silence.The speechless full moon comes out now.

Desc: One ego etc.. dies in the ocean of love and the true Self , which is luminous like a full moon rises from there after. Calmness, solitude etc..a re signs of that Self realization, where a human being starts to experience that divinity within himself. Rumi explains this to us so beautifully in the above poem.


Strive to discover the mystery before life is taken from you.If while living you fail to find yourself, to know yourself,how will you be able to understand
the secret of your existence when you die?

Desc: This beautiful poem was written by Farid ud Din Attar of Nishapur.  Here be beautifully describes the concept of Self Inquiry. True love to God, takes us to that state of awakening, which is beyond explanation. If we fail to do so, while we are alive we may never get a chance to do so after dead.. (Adi Shankara's Viveka Choodamani states the same thing in Sanskrit. All the great Souls say the same thing in different languages and in different form. Only the wise ones, understand that as same , but foolish people try to create differences based on religion etc)