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.