7 Dvipas

Jambu dwipa, Plaksa dwipa, Salmali dwipa, Kusa dwipa, Krauncha dwipa,Saka dwipa and Pushkara dwipa. Each succeeding dwipa is said to be twice as large as the preceding dwipa and is placed beyond the ocean encircling it. The seven ocean contain salt water lavana; juice of sugarcane ikshu; sura liquor; clarified butter ghritham; curds dadhi; kilk ksheera; and pure water jala: The Bhagvatham says the earth is divided into seven dwipas the entire universe in which Ksheerabdhi is one ocean.
"Samudrentham visvasambhavam" It is a place from where the Vibhava avtaras of the Lord manifest.
The Perumal in Ksheerabdhi is known as Ksheerabdhinatha. he is seen in yogic slumber  in the sayana pose facing south lying down on his divine couch Adhisesha Mahalakshmi and  Bhudevi are also with him.
Ksheerabdhi is also from where the vyuha forms of the Perumal emanate. The Pancharatranspeaks of the four vyuha roopas. but there is no such mention of these in either the Vedas or Upanishads. The Pancharatra says that to look after srushti, samhara and samrakshna, Paravasudeva emanated as four forms vyuha avtara. they are Vasudeva, Sankarshana Pradyumna and Aniruddha. Sankarshana is Lord Krishna's brother Balarama, Pradyumna is Krishna's son and Anirudha is his Grandson.The Vyuha Vasudeva is the same as Para Vasudeva. In Vaikuntha he is known as Para Vasudeva  and when in Ksheerabdhi he is known as Vyuha Vasudeva.
The shakti for Vasudeva is known as Lakshmi. For the purpose of facilitating dhyana, Vyuha Vasudeva is described in Pancharatra. His co lour is said to be that of snow, He is effulgent like the Moon, he has the saumya mukha a beautiful enchanting face. he has four arms, the first right hand is held in abhaya hasta pose, the second right had holds the chakra. the first left hand holds the conch and the second left hand holds a mace, the base of which is resting on the ground. God wears a yellow colored silk cloth called pithambara. his eyes are like lotuses. this description is given in order to enable  the devotees to meditate after conceptualizing this form in their minds.

Kadalnalam

My daughter roams the earth reciting, "Imade this earth.
I am the earth and the ocean; it was I who took the earth it was I who lifted the earth; it was I who swallowed the earth"
Has the lord possessed her? O people, how can I make you understand?

My daughter recites, "I cannot be understood.
I am that understanding. I generate understanding"
has the understanding Lord descended on her?
O understanding people what can I say?

The things my possessed daughter says! "All the earth is me! 
All the sky is me; all the fire is me.
/all the air is me; all the ocean is me"
has the all seeing Lord entered her?
O witness of the world what shall i say?

The things my red lipped daughter does! All that is done is me;
All that remains undone is me; All that has been done is also me;
I enjoy the fruit f all action; motivation too is me.
Has the lotus eyed God gotten her? fair people of the world what can I say?

unfailing I rule over the earth, my daughter says, then
unfailingly i lifted the mountain, killed the asuras,
Then showing my might, protected the five, The ocean too was churned by me."
has the ocean hued Lord taken her? O severe people of the world what can I say?

My vel eyed daughter prates "Iam the chief of the cowherd clan,
It was I who grazed the calves. it was i who lifted the mountain,
It was I who protected the cattle. It was I who killed the seven bulls"
has the lord of celestials possessed her? O severe people what can I say?

The things my fond daughter prates "I have no friends she says,
Then all are my friends, and it is I who make bonds, 
It is also I who break bonds, the bonds between friends too is me.
Has the peerless  lord possessed her? O friendly people of the world what can I say?

The things my tender sapling says! speak ye of three eyed Lord?
He is me; the four headed lord is me, the celestials too are me.
The lord of celestials is me, the sages too are but me?
has the cloud hued lord taken her? O talkative people of the world what can I say?

My wicked tender daughter prates, "I have no wickedness of any kind.
I am the wickedness of deeds, I am also the redeemer of wickedness. 
I am the doer of wicked deeds, I am the destroyer of wicked Lanka"
has the Garuda riding Lord gotten her? O wicked people of the earth what can I say?

My beautiful coiffured daughter raves, "Beautiful heaven is me.
the ugly hell too is me, the effulgent liberation is me,
The beautiful souls are all me, the beautiful first cause too is me."
Has the cloud hued Lord taken her? O beautiful people of the world what can I say?

This decad of the garland of thousand choicest tamil songs
by fertile Valudi kingdom (Pandya) Kurugur's satakopan
Addresses the lord who is consort of Sri, Bhu and Nila.
Those who can sing it will serve his devotees with great wealth.

KRISHNUNI MELUKOLUPU

KRISHNUNI MELUKOLUPU

Thellavaaravacche theliyaka naa swaami malli parunnaavu leraa//


Antha lonu maa yatthagaaru vacchi ranthoolu chesunu 
Adi yela naathoti sayyaata letiki nannu gooda dalunchuchunnaavu//


Magavaarikee nidra thagavugaadu joodu maganaaligada//
Yentha neevu balavanthuda vayinaanu panthamukoodadu


Nerputho muddoolarangaa naamundara yoodindi vedakenu //krishna meluko//thella//


Paitakongu  nee prakkalo paddadi pillasaala nedusthundi/


Pasibidda thallini parugetthipovaale paalu chepocchinaadi//thella//


Neevu nenanugaanu neelakantudu maa baava cheddavaadu


Thalpu gollemu betti daari vacchinaanu thalupayina gottunemo//


Venunaada vega parugida vasthive komalaa
Annalu galadaanni thammugaladaanni anakuvanthuraalni //krishna//thella//


Atthamaama manchi aadikalu jeseru anyayakruthamidi/


Musuku thanni neevu mudduraalivale mooligi palikevu//kri//the//


Attharupanneeru adimigulaboosithivi pai gadagapoyenu//

Manchiramyamaina baagudraakshaaraama bheemalingeswaraswaami 
avi veyyinaasoolu anukoolamgaa jeppi nanu bilva vaccheru//krishna//the//


Thodikodandratho bega boonukoni panipaata cheyyavale
Neekante naakekkuva naakevvarunnaaru ninne kooduduru//kri//the//


Repayina marikontha sepayina vundenu gopaalakrishnamma//the//


pa : maelukonavae neelamaeghavarNuDaa
vaeLa tappakuMDaanu SreevaeMkaTaeSuDaa

cha : maMchamupai nidradaera mallela vaesaeru
muMchi tu~rumu muDuva mollala vaesaeru
kaMchamu poddaaragiMcha kaluvala vaesaeru
piMChapu chikkudaera saMpeMgala vaesaeru

cha : kalasina kaakadaera gannaerula vaesaeru
valapulu raegee virajaajula vaesaeru
chaluvagaa vaaDudaera jaajula vaesaeru
pulakiMcha guruviMda poovula vaesaeru

cha : tamiraega gOpikalu taamarala vaesaeru
chemaTaara maMchi tulasini vaesaeru
amara SreevaeMkaTaeSa alamaelumaMga neekumamatala panneeTi chaemaMtula vaesaeru

Sri Annamayya.

Tallapaka was the name of the village in Rajampet Talaq of Cuddapah district where a bright boy was born to Lakkamamba and Narayanasuri. They named him Annamayya, and fed him after the food and milk was offered to the Lord first. his Upanayanam was performed in his fifth year (Pancame Brahmavarcasakamam and Navametv ayuskamam) meaning if upanayanam is performed in the fifth year he attains Brahma's effulgence and if performed in the 9th year he attains longevity. 
While yet a child he gained a strong hold on poesy and devotional song. he danced in ecstasy while singing to the Lord, this devotion grew strong as he grew up. One night he saw in his dream the temple of the Lord, the golden doorway, the sanctum sanctorum and the resplendent Lord therein beckoning him to come near. soon after he set off to Tirumala alone without even intimating his elders at home. he reached the foot of the hills worshipped the village goddess and started his climb up enroute he worshipped the tamrind tree at alipiri and the Lord Narasimha and reached Mokallamettu out of exhaustion he fainted. It is said the goddess Alanelmanga woke him up from his stupor and having refereshed him with her mercy and glances he was able to climb the rest of the distance. early the next morning after his bath in the temple tank he went to the temple but it was locked. he then sang a sataka he had composed and lo behold the locks came off and the temple doors were thrown open for one of the Lords greatest devote. it is believed that this happened in his sixteenth year. every thing comes to the Lords devotee by design so to say. one day to a priest named Vishnu had a dream that the lord was instructing him to perform the Tapta Chakrankana(marking Sankha and Chakra on the shoulders) along with Panchasamskara to a black complexioned boy who would approach him the next day. The saint did all that was necessary to make the boy a full fledged Vaishnava thenceforth he was Annamacharya.
He has written 12 songs in Sanskrit he professed that he belonged to the school of Ramanuja "puman visnur iti khyato striprayam itaram jagat" which means Vishnu is the only man and the rest of the universe is female. He also believed that it was wrong to show any discrimination on the ground of caste creed and colour. this is brought out in the beautiful song
"tandanana ahi tandanana indu jantukumal antan okate mendaina brahmanudu mettu bhumi yokate candalu dundeti sari bhumi yokate "
and also in
"Vijatul anniyu vrtha vrtha ajamiladula kadi ye jati..."
Annamacharya was a profound scholar both in Telugu and Sanskrit. His Telugu Sankeertanams appear to be a happy blend of grammatical and colloquial forms. His Sanskrit language has its own distinctive style. they are rich in romance and philosophy platonic love as brought out in the song "idi gaka saubhagyam idi gaka tapamu..." expressing Madhura bhakti.
The Vaishnava literary compositions seem to vie with Saiva literature of Basava, Palkuriki somana, Panditaradhya and others.

prasannanjaneyam hanumatsandesa.

A Sanskrit Kavya running into one thousand Mandakranta verses.
at first this work was only some seven hundred odd verses but an article in a leading news paper prompted the author to add a few more verses now describing the sea, sky, seasons, sunrise and the like to be classified into the Maha kavya group. the author also writes 
" Ye nama kecidiha nah prathayanty avajnam
Jananti te kim api tan prati naisa yatnah,
Utpatsyate hi mama ko,pi samanadharma 
Kalo hyyam niravadhih vipula ca prthvi."

Whosoever cannot or will not appreciate this work of mine, this is not intended for them. I have the fond hope that sometime somewhere, somebody will be there, who sheds a tear on my humble work"

Nirai Nilanai.

6.9

You became the radiant orbs, Siva and Brahma,
Earth, water, fire, wind and wide sky.
Will you not come to the wicked self one day
with conch and discus in hand, heaven and earth rejoicing?

You came and showed your strength on earth as Vamana
O wonder Lord who took the earth and sky! 
Pray come and walk this earth again one day
And let me touch and see you, and dance in joy.

O lord who protects all through every age,
we see you walking standing sitting and lying
O lord with beautiful lotus dame Lakshmi.
How many days must i live in separation?


You twisted, mangled and destroyed the Asuras
You stomped a devil-chariot with your foot. 
Pray appear in the sky at least one day. 
Surrounded  by Brahma, Siva Indra and all the gods.

You sit in the sky, stand on the hill, sleep in the ocean,
walk on the plains; in all these O lord you are present hidden.
O lord existing in countless other worlds as well, blending in me.
will you still hide yourself from me?

with one step you strode the earth and ocean.
with one step you spread and took the world above.
O  lord how many days must i yearn to see you?
I melt like wax in a fire and roam the earth. alas!

You are the karmic self roaming the earth,
you are the soul of the world itself
you are the formless ten spheres and spirit beyond.
pray this tiny self of infinite ignorance.

O soul of the mortals pray grace this ignorant self
My fragrant icon lord of infinite radiance.
will you still keep away and kill me with your tricks?
Alas my soul which knows nothing else is afflicted.

My soul is afflicted with pleasures that the senses heap.
will you still destroy me with distractions?
Has the time not come for me o be united
To your lotus feet that grew and strode the earth?

For many ages that do not shrink or stretch or end
Even if i were to attain the infinite pleasure of the self.
Alas! on reflection, will that ever match my lord,
Even a short while of service to you without returns?

This decad of the thousand revelations
Of devotee's devotee's devotee Satakopan
On the lord beyond sight, thought and feeling
Will secure the feet of the Lord who swallowed the earth.

The Purusha; Man;

God cannot cease from leaning down towardsmNature, nor man from aspiring towards the Godhead. It is the eternal relation of the finite to the infinite. When they seem to turn from eachother it is to recoil for a more intimate meeting.
In man nature of the world becomes again self-conscious so that it may take the greater leap towards its Enjoyer. This is the Enjoyer  whom unknowingly it possesses, whom life and sensation possessing deny and denying seek. Nature of the world knows not God only because it knows not itself; when it knows itself, it shall know unalloyed delight of being.
Possession in oneself and not loss in oneself is the secret. God and Man, World and Beyond world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.
Man seeks at first blindly and does not even know that he s seeking his divine self; for he starts for the obscurity of material Nature and even when he begins to see, he is long blinded by light that is increasing in him. God too answers obscurely to his search; He seeks and enjoys man's blindness. 
FOR MAN an uncreated and indestructible soul has housed itself in a mind and body made of its own elements.