RAMA

The derivation of words from their root syllables each of which is the root of a verb signifying an action, is, in the Sanskrit language a very instructive excercise. Hindu religious literature is replete with such derivations for almost every word that it uses. Each of the names of God like Rama, Krishna, Siva , Narayana, etc. -- in fact, each one of the names of God in the various lists of thousand names of God (= sahasra-naamas) has been assigned several derivations from their root syllables. 'The one in whose memory yogis revel in the bliss of brahman' -- is the meaning of the word Rama. ramante yogino-nante brahmaanande chidaatmani -- is the declaration in the Padma-purana. 'ramante' (they revel, enjoy) is the action which forms the root verb for 'Rama'. The greatness of the word 'Rama' is not just because what the son of Dasaratha did what he did. Preceptor Vasishta hit upon the name for the child of Dasaratha because he knew that it was already a 'taaraka-mantra' -- that is, the mantra which takes you across the ocean of samsaara.

“I greet the name ‘Rama’ of the chief of Raghus, which is composed of seed-letters representing the sun-god, fire-god, and moon-god. (i.e. Ra, A, Ma respectively).”

In the footnote it explains that every letter/sound of the Sanskrit alphabet is a bija or seed mantra that invokes a quality of the divine (diety). When you break down the name of Rama there are two syllables, but three bija mantras: ‘Ra’, ‘A’, and ‘Ma’. ‘Ra’ represents the Sun, ‘A’ represents Agni or fire, and ‘Ma’represents the Moon. Since the three sources of light on earth come from the Sun, fire, and the Moon, repeating the name of Rama is a method for invoking light, the supreme light of God.

“Sri Rama, who is Truth, Consciousness, and Bliss combined (Sat-Chit-Ananda) is like the sun; the night of ignorance cannot subsist in Him even to the smallest degree. He is the Lord whose very being is light.”

“Install the luminous gem in the shape of the divine name ‘Rama’ on the threshold of the tongue at the doorway of your mouth if you would have light both inside and outside, O Tulasidasa.”

“His Name puts on end to the devotee’s vain hopes along with his errors and sorrows even as the Sun terminates the night.”

Rama is primarily associated with the Sun, and the first syllable ‘Ra’ can be found in various languages representing the Sun. For instance, Ravi is one of the Sanskrit names for the Sun. Raghu is the solar dynasty or lineage that Rama belonged to, that traces its origins to the Sun. The ancient Egyptian GodRa was their Sun god and a major deity in the ancient Egyptian religion. There are also the English words radiate, radiance, and ray(as in the Sun’s rays), further suggesting an etymological origin with the syllable ‘Ra.’Another example is that ‘raw’ food is defined as food that has been ripened by the Sun.

It’s easy to limit the meaning of the name of Rama to the male Hindu God Rama who lived many thousands of years ago. But understanding this inner mystical meaning of invoking Light, makes the practice universal. Also, when you take a deeper look at the qualities inherent in the two syllables, ‘Ra’ and‘Ma’, you’ll see that father and mother, the masculine and feminine, the Sun and Moon, exist in perfect androgynous balance. It’s this universal and androgynous quality that makes the name of Rama unique as a name of God, since God is described as Light and containing both masculine and feminine qualities.

Shiva as Reciting ‘Rama‘

The Ramcharitmanas also draws from the classic scriptures of India to validate the mystical power of Rama’s name. Here’s one such quote:

“The scriptures maintain that Lord Shiva, the deity presiding over the holy city of Kashi (Varanasi), whispers into the right ear of every creature dying within its boundaries, the name ‘Rama’ and thereby brings emancipation to the dying soul.”

When I first went to Varanasi in 1992 I heard people chant “Ram Nam Satya Hai,”while carrying a dead body to the Manikarnika Ghat cremation grounds on the banks of the ganges river. This means, “The name of Ram is truth” in Hindi. At the time I wondered why they didn’t chant the name of Shiva, since after all this was Shiva’s city. It wasn’t until I read the Ramcharitmanas that I realized that Shiva is considered Rama’s best devotee, and incessantly invokes His name for the benefit of others.

“The saints as well as the Puranas and the Upanishads too declare that the potency of the name ‘Rama’ is unlimited. The Immortal Lord Shiva, who is the fountain of joy and a storehouse of wisdom and goodness, incessantly repeats it.”

Narada’s Advice to Ganesha

There are other stories that point to the efficacy of the name of Rama. For instance, it’s common knowledge that Ganesha is typically worshipped first in the Hindu tradition before other deities. The Ramcharitmanas explains why:

We read in the Puranas how there was a scramble for precedence among the gods, each of whom claimed the first position for himself. They approached Brahma for a ruling. He told them that they should race around the world and that whoever finished the round the quickest of all would be accounted the highest. Ganesha, who rode on no better animal than a rat, naturally lagged behind. He met on the way the celestial sage Narada, who advised him to scratch the word ‘Rama’ on the ground and pace around It, since the word comprised in Itself the entire creation. Ganesha did accordingly and was naturally the first to finish the round of the universe. Brahma appreciated this act and conceded his title of precedence over all the other gods. Since then Ganesha has uninterruptedly enjoyed the right of being worshipped first of all.

The Name of Rama as a Remedial Measure

When people ask me about remedial measures I often first suggest reciting the name of Rama as a japa mantra, which is a mantra that’s recited repeatedly for at least 108 times.It’s the best general, all-purpose remedial measure that I know of. 

Any spiritual practice is useful as a remedial measure, but a japa mantra is very convenient in our busy lives since it can be repeated anywhere at any time. Since mantras are sounds that invoke a vibration, to invoke the name of Rama will bring light and wholeness to the mind, which can only be beneficial. Here is a list of common Rama japa mantras:

Om Shri Ram Jai Ram Jai Jai Ram

Om Ram Ramaya Namah

Shri Rama Sharanam Mama

Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

The Mahamantra and the Kali Santarana Upanishad

Regarding this last mantra, also called the mahamantra or great mantra, theKali Santarana Upanishad praises its effectiveness during the kali yuga which is the current age we live in. Please see this quote from the text translated by K. Narayanasvami Aiyar:

Hari Om! At the end of Dvapara-Yuga, Narada went to Brahma and addressed him thus: “O Lord, how shall I, roaming over the earth, be able to get across Kali?” To which Brahma thus replied: “Well asked. Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one may cross the Samsara (mundane existence) of Kali. He shakes off the evil effects of Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha”. Again Narada asked Brahma: “What is the name?” To which Hiranyagarbha (Brahma) replied thus:

Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. These sixteen names destroy the Avarana (or the centripetal force which produces the sense of individuality) of Jiva surrounded by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after the clouds disperse, Parabrahman alone shines.” Narada asked: ‘O Lord, what are the rules to be observed with reference to it?” To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma.

RamaSethu story.

Rama worships the god of the ocean, Varuna and requests him to make way. When Varuna does not appear before Rama, Rama starts shooting various weapons at the sea, which starts drying up. A terrified Varuna pleads to Rama. Though he refuses to give way, he gives Rama a solution. He tells Rama that Nala, the son of Vishwakarma - the architect of the gods, is amongst his vanara army; Nala has the necessary expertise of an architect, owing to a boon from his divine father. Varuna suggests that Rama construct a bridge across the ocean to Lanka, under the supervision of Nala. Nala volunteers for the task and also comments that the arrogance of the Ocean (Varuna) was tamed by Rama with a threat when love had failed. The vanaras fell mighty trees, and collect logs of wood and giant boulders and cast them in the sea. With the help of the vanara army, Nala completes the 80 miles (130 km) (ten yojana) bridge in just five days. Rama and his army pass over it and reach Lanka, where they prepare to fight 
Nala is said to have the power to make stones float and, thus, easily makes the sea-bridge.^[3] In other versions, another vanara called Nila is also said to have this power and both Nala and Nila are described as builders of the bridge. The tale justifying this power states that in their youth, these monkeys were very mischievous and used to throw the murtis (holy images) worshipped by the sages in the water. As a remedy, the sages decreed that any stone thrown by them in water will not drown, thus saving the murtis. Another tale narrates as assured by Varuna, the stones dropped by Nala and Nila float, but they drift in the sea and do not form a continuous structure, Hanuman, Rama's devotee and monkey lieutenant suggests that the name of Rama be written, so they stick together; the remedy worked.

Bharadwaja

Bharadwaja, also referred to as Bharadvaja (IAST: Bharadvāja) or Bharadvaja Bṛhaspatya, was one of the revered Vedic sages (rishi) in Ancient India, who was a renowned scholar, economist and an eminent physician. His contributions to the ancient Indian literature, mainly in Puranas and Rig Veda, played a significant role in giving an insight to the then Indian society. He and his family of students are considered the authors of the sixth book of the Rigveda. Bharadwaja was father of warrior Brahmin Droṇācārya, a main character in Mahabharata who was an instructor to both Pandava and Kaurava princes. He was grandfather of Aśvatthāma, a legendary warrior in Mahabharata. Both Droncharya and Ashwatthama fought in different battles of Mahabharata alongside Kauravas. Bharadwaja is also mentioned in Charaka Samhita, an authoritative ancient Indian medical text. Maharishi Bharadwaj is considered as the "Father of Medicine" (Ayurveda)

His full name in Vedic texts is Bharadvaja Barhaspatya, the last name referring to his father and Vedic sage Brihaspati. His mother was Mamata, the wife of Utathya Rishi who was the elder brother of Brhaspati. He is one of the seven rishis mentioned four times in the Rigveda as well as in the Shatapatha Brahmana, thereafter revered in the Mahabharata and the Puranas. In later Puranic legends, he is stated to be the son of Vedic sage Atri.

In Buddhist Pali canonical texts such as Digha Nikaya, Tevijja Sutta describes a discussion between the Buddha and Vedic scholars of his time. The Buddha names ten rishis, calls them "early sages" and makers of ancient verses that have been collected and chanted in his era, and among those ten rishis is Bharadvaja.

The ancient Hindu medical treatise Charaka Samhita attributes Bharadvaja learning medical sciences from god Indra, after pleading that "poor health was disrupting the ability of human beings from pursuing their spiritual journey", and then Indra provides both the method and specifics of medical knowledge.

The word Bharadvaja is a compound Sanskrit from "bhara(d) and vaja(m)", which together mean "bringing about nourishment".

Bhardvaja is considered to be the initiator of the Bhardvāja gotra of the Brahmin caste. Bharadvaja is the third in the row of the Pravara Rishis (Aangirasa, Barhaspatya, Bharadvaja) and is the first in the Bharadvaja Gotris, with the other two rishis also being initiators of Gotras with their respective names.

Bharadvaja and his family of students are the authors of the sixth mandala of the Rigveda, one of the "family books" in this text. He and his students are also the attributed authors of other Rigvedic hymns such as 10.87, 10.152 and 10.155. Bharadvaja and his family of students were the traditional poets of king Marutta of the Vedic era, in the Hindu texts.

Bharadvaja is a revered sage in the Hindu traditions, and like other revered sages, numerous treatises composed in ancient and medieval era are reverentially named after him. Some treatises named after him or attributed to him include:

• Dhanur-veda, credited to Bharadvaja in chapter 12.203 of the Mahabharata, is an Upaveda treatise on archery.
• Bharadvaja samhita, a Pancharatra text (an Agama text of Vaishnavism).
• Bharadvaja srautasutra and grhyasutra, a ritual and rites of passage text from 1st millennium BCE. After the Kalpasutra by Baudhayana, these Bharadvaja texts are among the oldest srauta and grhya sutras known.
• Sections in Ayurveda. Bharadvaja theories on medicine and causal phenomenon is described in Charaka Samhita. Bharadvaja states, for example, that an embryo is not caused by wish, prayers, urging of mind or mystical causes, but it is produced from the union of a man's sperm and menstrual blood of a woman at the right time of her menstrual cycle, in her womb. According to Gerrit Jan Meulenbeld, Bharadvaja is credited with many theories and practical ideas in ancient Indian medicine.
• Niti sastra, a treatise on ethics and practical conduct.
• Bharadvaja-siksa, is one of many ancient Sanskrit treatises on phonetics.

According to one legend, Bharadvaja married Susheela and had a son named Garga and a daughter named Devavarshini. According to some other legends, Bharadvaja had two daughters named Ilavida and Katyayani, who married Vishrava and Yajnavalkya respectively. According to Vishnu Purana, Bharadwaja had a brief liaison with an apsara named Ghritachi, and together they had a child who grew up into a warrior-Brahmin named Droṇācārya. Bharadvaja is therefore directly linked to two important characters of the epic Mahabharata — Dronacharya and Aśvatthāma, the son of Dronacharya. According to the Mahabharata, Bharadvaja trained Drona in the use of weapons.

In the epic Ramayana, Rama, Sita and Lakshmana meet Bharadvaja at his asrama (hermitage) at the start of their fourteen-year exile. The sage asks them to stay with him through the exile,but they insist on going deeper into the forest to Chitrakuta which is three kosla away from ashram. Bharadvaja gives them directions. Also Bharath along with Sumanth received at Ashram by Bharadvaja while Bharath went on to forest in search of Lord Ram for re-union and to bring Lord Rama, Sita and Laxmana back to Ayodhya. He reappears at various times in the epic. According to James Lochtefeld, the Bharadvaja in the Ramayana is different from the Vedic sage mentioned in Panini's Ashtadhyayi.

gist web based.

Rama is the titular protagonist and the first son of King Dasaratha. Though in this story Rama is a human, he's actually an avatar of the god Vishnu, who decided to take a human form in order to kill the evil rakshasa (demon) Ravana. Because of this, Rama's true identity is identifiable by his desire to rid the world of evil. He's exceptionally strong and skilled in battle, which is also an early clue to those around him that he's an incarnation of Vishnu. Rama uses this strength to string Shiva's bow and win Sita's hand in marriage. Though every citizen of Kosala wants Rama to be king, Rama demonstrates his intense loyalty and honor when he insists that Dasaratha uphold his promise to Kaikeyi, one of his wives, and crown Rama's brother, Bharatha, king instead. Rama retreats to the forests with Sita and his brother, Lakshmana, for 14 years, during which time Rama battles demons and rakshasas. When Ravana kidnaps Sita, Rama works closely with the monkeys of Kiskinda to rescue her. During the fight with Ravana, Rama behaves honorably by allowing Ravana time to recover from fainting spells, and even doubts the legitimacy and righteousness of his victory when he notices an injury on Ravana's back and fears that he inflicted it while Ravana fled. Though Rama has a streak of jealousy and possessiveness, especially when it comes to Sita (and even moreso in a later episode that is left out of this version of the epic), in general he is presented as the ideal hero and man.

Sita is Rama's wife and the incarnation of the goddess Lakshmi, Vishnu's wife—Sita was literally made for Rama. In the human world, King Janaka found the infant Sita in a plowed field and raised her as his own. To protect her from unsuitable callers, Janaka set the test that any man who wished to marry Sita must be able to string Shiva's bow, which is an impossible task for a simple mortal man. Sita represents the ideal wife and woman: she's exceptionally loyal to her husband and follows him into exile; she's beautiful even when she's dressed in tree bark and under duress; and she passes every test of her faithfulness to Rama. Despite her positive qualities, however, Sita at times is vain, petulant, and disobedient. Her disobedience leads to her kidnapping by Ravana.

Lakshmana is Rama's half brother, and son to King Dasaratha. The two are very close, and Lakshmana represents the ideal brother. He chooses to go with Rama when the sage Viswamithra asks for Rama's help as boys, and when Rama is exiled, Lakshmana chooses to go into exile with his brother. He's extremely adept at fighting and Rama is also surprised to discover that Lakshmana is gifted with the skills of an architect. Lakshmana is, however, somewhat more emotionally driven than Rama is; at several points in the story, Rama has to talk Lakshmana out of making rash or violent decisions without thinking them through. At other times, Lakshmana shows that he's equally as level-headed as his brother. Though he marries Sita's sister, Lakshmana's wife doesn't factor into the story in a major capacity. Similarly, though he's a twin to Sathrugna, he's much closer to Rama than his twin.

Dasaratha is the emperor of Kosala and Rama’s father. He has three wives, Kausalya, Kaikeyi, and Sumithra, none of whom have children, but after offering specific sacrifices, he has four sons: Rama, Lakshmana, Sathrugna, and Bharatha. Dasaratha cares deeply for all four of his children and resists Viswamithra's request to take Rama on a journey to protect him. However, Dasaratha is extremely dutiful, and finally agrees to Viswamithra's wishes. Later, when Dasaratha realizes that he's getting quite old and should pick a successor, he chooses Rama to succeed him. When Kaikeyi insists that Dasaratha crown her son Bharatha instead of Rama to fulfill a boon he granted her years ago, Dasaratha feels he has no choice but to agree, though agreeing to this leads to Dasaratha's death.

Sugreeva is a monkey from Kiskinda. His brother, Vali, banished him from the kingdom because he believed that Sugreeva tried to usurp the crown, though Sugreeva remained honorable and loyal to his brother's claim. Sugreeva asks Rama for help in killing Vali, but feels extremely guilty when their plan works and Vali dies. As the king of Kiskinda, Sugreeva gives himself over to material pleasures and spends his time drinking alcohol and enjoying the company of beautiful women, causing him to ignore the promise he made to Rama to provide an army to search for Sita. When Sugreeva is made to see the error of his ways, though, he vows to give up alcohol and becomes one of Rama's greatest and most loyal allies in the fight against Ravana.

Bharatha is the son of Dasaratha and Kaikeyi. Like his brothers, Bharatha is a skilled warrior and exceptionally thoughtful. He is extremely angry when he hears that Kaikeyi forced Dasaratha to name him as the next emperor of Kosala instead of Rama. Bharatha attempts to bring Rama back from exile through a philosophical debate, but Rama insists that Bharatha follow their father's wishes and rule until Rama returns from exile. Bharatha agrees, but rather than rule as an emperor, he places Rama's sandals on the throne and rules as a regent from a settlement outside the capital city. When Rama returns from exile, Bharatha gladly transfers power to his brother.

Hanuman is a monkey who initially serves Sugreeva. In his childhood, Hanuman's father told Hanuman to dedicate his life to serving Vishnu. Hanuman is the first monkey to realize that Rama is an incarnation of Vishnu, and in following his father's instructions, Hanuman becomes one of Rama's most trusted and loyal advisers. He's also an excellent judge of character; he correctly judges Vibishana, Ravana's brother, as being loyal to Rama's cause. Hanuman is also extremely powerful, though he's unaware of his powers for much of the story. When Hanuman is reminded of his great power, he finds he's capable of growing to a massive size and can step over the ocean in one step. He's tasked with finding Sita in Lanka, and keeps Sita from committing suicide out of despair. When Rama is finally crowned king in Ayodhya, Hanuman chooses to stay with Rama and serve him.

Vali is the initial king of the monkeys in Kiskinda. He's a very powerful being in his own right, but he also has the special power of being nearly invincible. When someone wishes to fight Vali, they give up half their power to Vali, making him even stronger. However, this power makes Vali an unwilling listener. He banishes his brother, Sugreeva, because he was unwilling to listen to Sugreeva's truthful account of a past event, and instead Vali chose to believe that Sugreeva wanted to usurp him. This lack of rational and considerate thought leads Rama to side with Sugreeva and kill Vali without listening to Vali's version of events. However, as Vali dies, Rama convinces him that even though he's a monkey, he is capable of accessing and using a more nuanced and human system of conduct and thought. This allows Vali to find eternal peace in the afterworld.

Ravana is a rakshasa (demon) with ten heads and ten sets of arms, and is the king of the island Lanka. Long before Rama's birth, Ravana acquired powers from the gods Brahma and Shiva through prayer and sacrifices. Because of this immense power, Rama became evil and now wants to destroy the world and the gods, and create havoc wherever he goes. Ravana is very lustful; he keeps many women in addition to his wife for his pleasure, though he's cursed to die if he touches a woman without her consent. His lust leads him to kidnap Sita after his sister, Soorpanaka, comes to him with stories of Sita's beauty and Rama's ferocity in protecting her. However, because Sita resists Ravana, Ravana digs under Sita's feet and picks her up from the ground she stands on—so as to not touch her—and then imprisons her with a number of women who are tasked with breaking down Sita's defenses to make her agree to have sex with Ravana. Rama finally kills Ravana by countering Ravana's evil and destructive weapons with defensive weapons that provide strength and clarity.

Kaikeyi is Dasaratha's favorite wife and the mother of Bharatha. Though she's a kind and generous woman at heart, her companion Kooni encourages Kaikeyi to behave jealously and blackmail Dasaratha into crowning Bharatha king instead of Rama. Kaikeyi is able to do this because she saved Dasaratha's life years ago and he granted her a boon in thanks, which she chose to redeem at a later date. When Rama returns from exile, Kaikeyi accepts him as the rightful king and appears to have realized the error of her earlier actions.

King Janaka is Sita's adoptive father and the king of Mithila. He cares deeply for Sita, and to protect her from possibly having to marry an unworthy man, he declares that any suitor must be able to string Shiva's bow, a massive bow and a family heirloom. Though he fears Sita might never marry because of this, he feels that he cannot go against his word and do away with the condition.

Sharabhanga Rishi.

Lord Rama after living so many years in Chitrakoota decided to move away to Dandaka to isolate from people and live like a vanavasi. Lord Rama wanted to meet Sages Agastya and Atramuni before he moved to Dandaka region. While Lord Rama was on his way to meet Agastya and Atramuni He found out that Sage Sharabhanga on the way as well and wanted to meet him as well.

Sage Sharabhanga was waiting for his Ariel chariot to visit Brahma Loka. Upon hearing that Lord Ram was nearby Sage was so ecstatic and he asked Ariel Chariot to go away as he wanted to meet Lord Rama instead of going to Brahma Loka. After meeting Lord Rama Sage Sharabhanga attained complete realization and fully enlightened by the grace of Lord Rama. Enlightenment and Realisation is the only and end goal of life and Sage Sharabhanga never lost sight of Realisation.

Annnamaya

Tallapaka is said to have composed as many as 32,000 sankeertanas (songs) on the god Venkateswara of which only about 12,000 are available today. He is also the author of musical treatise called "Sankirthana lakshanamu".

Tallapaka considered his compositions as floral offerings to Venkateswara. In the poems, he praises the deity, describes his love for him, argues and quarrels with the Lord, confesses the devotee's failures and apprehensions, and surrenders himself to Venkateshwara. His songs are classified into the Adhyaatma (spiritual) and Sringaara (romantic) sankeertanas genres. His songs in the "Sringaara" genre worship Venkateswara by describing the romantic adventures of Venkateshwara and his consort Alamelu, while others describe the Bhakti of his devotees.

In his later keertanas, he espouses subjects such as morality, dharma and righteousness. He was one of the first few who opposed the social stigma towards the untouchable castes in his era,with his sankeertanas explaining that the relationship between God and human is the same irrespective of the latter's color, caste and financial status, in his songs "Brahmaṃ Okkatē Paraḥbrahmamokkatē" and "ē kulajuḍainanēmi evvaḍainanēmi". His prodigious literary career earned him a place among the all-time Works of Annamacharya

SRINGARA SANKEERTANAS :(Romantic devotional songs)	1526
ADHYATMA SANKEERTANAS : (Devotional songs)	2209
SRINGARA MANJARI :	A literary work in telugu in poetic meter called “DWIPADA”
VENKATESWARA SHATAKAM :	A work of 100 poems. Every poem ends with the addressing of “Lord VENKATESWARA”.This work is also called “ALAMELUMANGA SHATAKAM”
DWIPADA RAMAYANA :	A Literary work containing the story of “RAMA”(an incarnation of Hindu God,VISHNU) in the poetic meter called “DWIPADA”. This work is not available at present.
Eleven”SHATAKAS” :	“SHATAKAM”is a work of 100 poems.Every poem has the same ending which will be either an address to god are self addressing. St.Annamacharya seems to have composed Eleven” Shatakas” which are not available at present.
PRABANDHAS :	A kind of literary work. St.Annamacharya seems to have written many “PRABANDHAS” in different languages which are not available at present.

Annamacharya composed 32000 “SANKEERTANAS” the “NAVARASAS(nine human emotions) are expressed to God in beautiful poetry. There are two categories of “ANNAMACHARYA SANKEERTANAS”

• ADHYATMA SANKEERTANAS The content of “ADHYATMA SANKEERTANAS” is devotion,detachment,moral,social & spiritual values.
• SRINGARA SANKEERTANAS The content of “SRINGARA SANKEERTANAS” is, different romantic feelings expressed to God. They are composed in” MADHURA BHAKTI” (the devotee becomes heroine and feels the God as the Hero.It is a devine romance between the individual self and the cosmic self).
• The imagination of the saints is as vast as the sky.Based on the language there are three varieties of Sankeertanas.
• MANIPRAVALAM:Composition in which more then one language is employed Annamacharya adopted all the prevailing folk forms of his time and conveyed deep philosophy and message through them FOLK LORES Ela , Jajara, Chandamama, Lali, Uyyala, Jola, Suvvi, Kugugu, Alloneredulu, Changubhala, Gobbillu, Jali, Tandana, Shobhanam.
• We find the essence of “PURANAS (epics)” “RAMAYANA ” (a classical,poetic sanskrit work authored by VALMIKI, has RAMA and SEETHA as hero ,herione),”BHARATHAM”(a classic sanskrit work authored by VEDAVYAS) “BHAGAVATAM”(a classic work in sanskrit depicting the story and miracles of Lord Krishna, authored by VEDAVYAS) in ANNAMACHARYA SANKEERTANAS are essence of VEDAS(ancient indian spiritual knowledge).

laks end.

When Rama realized that he had fulfilled his duties on earth, it was time for him to return to Vaikuntha. Rama invited Yama, but Yama put a condition that their conversation should be confidential and anyone who entered the room should be punished by a death sentence. So, Rama entrusted Lakshman to guard the room so that no one could enter.

Meanwhile, sage Durvasa came and expressed his desire to meet Rama. At first, Lakshman refused politely but sage insisted and threatened to curse Ayodhya. To save Ayodhya, Lakshman decided to intercept the meeting. After the incident in order to fulfill Ram’s promise, he went to the bank of river Saryu and gave his life.

However, Lakshman’s death was necessary before Rama’s death as he was an incarnation of Sheshnag and he had to return before Vishnu could return to Vaikuntha.