वेदान्त-देशिक-दिनचर्या

श्रीः
श्रीमते रामानुजाय नमः
श्रीमते निगमान्तमहादेशिकाय नमः

श्रीकुमारवरददेशिक विरचिता
श्रीमद्वेदान्तदेशिक दिनचर्या ॥

काञ्ची-पुरी यस्य हि जन्म-भूमिः
विहार-भूर् वेङ्कट-भू-धरेन्द्रः ।
वास-स्थली रङ्ग-पुरी तम् ईड्यं
श्री-वेङ्कटेशं गुरुम् आश्रयामः ॥ 1 ॥

Meaning:

aDiyEn prostrates before the AcAryan with the name of SrI VenkateSan, who was born at Kaanci (tUppul), sported at the Venkata Giri and had His permanent residence at Srirangam. aDiyEn seeks this VedAnta Guru as my refuge and protection.

Comments:

SvAmi DeSikan was born at the srotria grAmam of tUppul, which therefore is his janma BhUmi. He is an incarnation of Lord of the Venkata Giri and hence the Sapta Giri can be considered as his sporting place (vihAra bhUmi).

After spending his first 20 years at tUppul/Kaanci and learned adhyAtma Saastrams at the sacred feet of his uncle, Atreya RaamAnujar,

SvAmi DeSikan left thereafter for Thiruvaheendrapuram serving SrI HemAbjavalli sameta SrI Devanathan. He spent the next 40 years at Thiruvaheendrapuram and from there moved on to Srirangam and spent the rest of his life there and on a Kaartikai PaurNami day, he ascended to Paramapadam from there.

Hence, Srirangam is hence described as his nitya vAsa sthalam.

Except for twelve years spent in Melkote (ThirunArAyaNapuram) and Satyagalam during the KalApam time, SvAmi DeSikan spent the longest time of his life at Srirangam and served as the staunch defender of ViSishTAdvaita darSanam against all Para mata vAdins.

काञ्चीपुरी यस्य हि जन्मभूमिः
विहारभूर्वेङ्कटभूधरेन्द्रः ।
वासस्थली रङ्गपुरी तमीड्यं
श्रीवेङ्कटेशं गुरुमाश्रयामः ॥ 1 ॥

+++(तिरस्कार्यतया)+++ सम्भावना यस्य हि काल-कूटः
सभा-भुजङ्गी, कुणपं+++(=शवः)+++ तरुण्यः ।
स्याद् रौरवं राज-गृहं स जीयात्
चिरं गुरुर् वेङ्कट-नाथ-नामा ॥ 2 ॥+++(5)+++

Meaning:

May the Parama VairAgyasAli, the AcAryan with the sacred name of VenkateSan live for many, many years! To him, praise was the equivalent of the poison named KaalkUTam; the places, where purposeless debates take place were like the places of residence of venomous snakes. Beautiful young women, the abodes of pleasures, were like corpses. The rich palaces of the kings were like the ferocious hell named Rauravam (naraka samAnam).

Comments:

SvAmi DesSikan’s vairAgyam (dispassion towards material wealth, status in life) is legendary. When offered a position by his class mate VidyAraNyar, a post at the court of Vijaya Nagaram Kings, he refused it. He continued to conduct his livelihood through uncha vrtti (alms) and rejected the well meant invitation of VidyAraNyar through an epistle of five Slokams plus one known as “VairAgya pancakam”.

SvAmi DeSikan’s expression of his total disinterest in material wealth and his clear delineation of what is true wealth is housed in the final Slokam of VairAgya pancakam.

सम्भावना यस्य हि कालकूटः
सभाभुजङ्गी कुणपं तरुण्यः ।
स्याद्रौरवं राजगृहं स जीयात्
चिरं गुरुर्वेङ्कटनाथनामा ॥ 2 ॥

यः प्रातर् अभ्येत्य हरिं, शुचीनि
द्रव्याण्य् उपादाय शुचिः कृतेज्यः ।
स्वाध्याय-युक्तो, निशि योग-रूपां
निद्रां समारोहति तं नतास् स्मः ॥ 3 ॥

Meaning:

aDiyEn prostates before the AcAryan, who performed abhigamanam in the morning and followed it up with the assembly of pariSuddha dravyams (upAdAnam) for ijyA ArAdhanam at mid day, engaged in study (svAdhyAyam) and teaching of Rahasya granthams as well as sAtvika PurANams and later engaged in yoga nidrai at night.

Comments:

In this Slokam, the observances of SvAmi DeSikan as a prapannan during the five divisions of the day as Panca kAla pArAyaNar is described. These five observances are:

(1) abhigamanam (abhigamana Prapatti), which is the performance of SaraNAgati at the sacred feet of the Lord with humility for the growth of atma guNams daily

(2) upAdAnam, where the dravyam and upakaraNams are assembled for the ArAdhanam of the Lord

(3) ijyA, where the Lord is invoked in six Asanams and worshipped

(4) svAdhyAyam, where VedAs/Upanishads, sAtvika PurANams and adhyAtma Saastram related SrI sUktis are studied and taught for growth of Bhagavad bhakti and

(5) Yogam, where meditation of the Lord is practiced until sleep overtakes one until Brahma muhUrtam.

In his Tamil Prabandham of VaiNava dinasari, SvAmi DeSikan himself describes the practices linked to the five divisions of time in the daily life of a VaishNavan with ten pAsurams. SvAmi DeSikan uses two pAsurams for each of the five divisions of time during a day.

यः प्रातरभ्येत्य हरिं शुचीनि
द्रव्याण्युपादाय शुचिः कृतेज्यः ।
स्वाध्याययुक्तो निशि योगरूपां
निद्रां समारोहति तं नतास्स्मः ॥ 3 ॥

यामे तुरीये यतवाग् रजन्याः
विहाय शय्यां, विहिताङ्घ्रि-शुद्धिः ।
यो ऽत्य्-आदरेणाऽऽस्थित-योग-शेषः
तं वेङ्कटेशं गुरुम् आश्रयामः ॥ 4 ॥

Meaning:

We take refuge at the sacred feet of VenkateSa Guru, who gets up from bed (vihAya SayyAm) during the fourth/turIya yAmam of the night (brahma muhUrtam), washes his feet and concludes the yogam portion of the pancha kAla pArAyaNam with expression of deep love for his ArAdhya devan, Lord VaradarAjan.

Comments:

In the first two Slokams of SrI VaiNava dinasari, SvAmi DeSikan reminds us that BhagavtAs awaken in the early morning hours and reflect on the sacred feet of the Lord of Attigiri and recite loud His name as “Hari” seven times following a practice that stretches to anAdi kAlam (ந அயவ பழ உைர அாி அாி அாி அாி அாி அாி அாிேய nal aDiyavar pazha urai ari ari ari ari ari ari ariyE).

यामे तुरीये यतवाग्रजन्याः
विहाय शय्यां विहिताङ्घ्रि शुद्धिः ।
योऽत्यादरेणाऽऽस्थितयोगशेषः
तं वेङ्कटेशं गुरुमाश्रयामः ॥ 4 ॥

ततो ऽनुसन्धाय ततिं गुरूणां
तं चापि देवं रमणं रमायाः ।
तत्-काल-योग्यानि तथा-विधानि
हृद्यानि पद्यानि पठन्तम् ईडे ॥ 5 ॥

Meaning:

aDiyEn salutes SvAmi DeSikan, who reflects next on his AcArya paramparai (lineage) and recites delectable pAsurams of AzhvArs on RamA RamaNan that are appropriate for the ushat kAlam (time of dawn)

Comments:

naiccAnusandhAna pAsurams and Slokams about wasted time are appropriate for recitation at this early morning time for abhigamana Prapatti according to SvAmi DeSikan.

ततोऽनुसन्धाय ततिं गुरूणां
तं चापि देवं रमणं रमायाः ।
तत्कालयोग्यानि तथाविधानि
हृद्यानि पद्यानि पठन्तमीडे ॥ 5 ॥

उत्थाय गेहाद् उपगम्य रम्यां
कवेर-कन्यां कलिताङ्घ्रि-शुद्धिः ।
ततो विशोध्याऽप्सु निमज्ज्य
शुभ्रं वस्त्रं वसानं तम् अहं स्मरामि ॥ 6 ॥

aDiyEn thinks about SvAmi DeSikan, who leaves his tirumALikai (residence), goes to the banks of river Cauveri, bathes there well in the cool waters, gets up and adorns white vastrams.

उत्थाय गेहादुपगम्य रम्यां
कवेरकन्यां कलिताङ्घ्रिशुद्धिः ।
ततो विशोध्याऽप्सु निमज्ज्य
शुभ्रं वस्त्रं वसानं तमहं स्मरामि ॥ 6 ॥

धृत्व+ऊर्ध्व-पुण्ड्राणि, सरो-ज-बीज-
मालाम् अवन्ध्यां, समुपास्य सन्ध्याम् ।
सावित्रम् ईशं, सवितुस् त्व् अथ+र्चा
स्तुवन्तम् एकाग्र-धिया स्तुवे तम् ॥ 7 ॥

aDiyEn meditates upon SvAmi DeSikan, who adorns now Urdhva PuNDram, tuLasI stem and lotus aksha mAlAs and performs sandhyA Vandanam with a mind united with sUrya MaNDala madhyaVarti SrIman NaarAyaNan through GaayatrI mahA Mantram.

धृत्वोर्ध्वपुण्ड्राणि सरोजबीज -
मालामवन्ध्यां समुपास्य सन्ध्याम् ।
सावित्रमीशं सवितुस्त्वथर्चा
स्तुवन्तमेकाग्रधिया स्तुवे तम् ॥ 7 ॥

ततस् स पौर्वाह्णिक-नित्य-कर्म
निर्वर्त्य नित्येष्ट-निवृत्ति-मार्गः ।
श्री-रङ्ग-धामोप-समेत्य सेवा-
क्रमेण रङ्गेश्वर-पाद-मूलम् ॥ 8 ॥

Our noble AcAryan will complete the daily duties (nitya karmAs) that should be performed during the forenoon (upAdAnam) and propelled by the desire to travel on the path leading to Moesha, would go to SrI RanganAtha sannidhi in the Saastram prescribed manner.

Comments:

In the third and fourth pAsuram of VaiNava dinasari, SvAmi DeSikan celebrates upAdAna time and points out that the Bhagavatan assembles Pushpam, tIrtham and PrasAdam and all delightful vastus for the pleasure of PeraruLAlan (இைறவ இனி உற எ அவ iRaivan initu uRa eNum avar) and not for their use/ubhayogam (எம அல என அறிபவ ematu ala ena aRibavar). Assembly of sAmagriyAs for Bhagavad ArAdhanam in the manner in which Saastrams directs us is known as upAdAnam.

ततस्स पौर्वाह्णिकनित्यकर्म
निर्वर्त्य नित्येष्टनिवृत्तिमार्गः ।
श्रीरङ्गधामोपसमेत्य सेवा -
क्रमेण रङ्गेश्वरपादमूलम् ॥ 8 ॥

प्राबोधिकीभिः प्रतिबोध्य गीर्भिः
प्रसाद्य तद्-गद्य-मुखैः प्रबन्धैः ।
आशास्य तन्-मङ्गलम् +++(तिरुप्पल्लिएषुच्चि इत्य् अनेन)+++ आप्त-वाक्यैः
आपाद-चूडं कलयन्तम् ईडे ॥ 9 ॥

aDiyEn bows before SvAmi DeSikan, who awakens the Lord from His Yoga nidrai with the recital of ThirupaLLiyezucci pAsurams and next eulogizes the Lord with EmperumAnAr’s Sriranga gadyam and other SrI sUktis and wishes PallANDu to the Lord, while enjoying His divya saundaryam from the sacred feet to His radiant crown like ThiruppANAzhvAr in his AmalanAdhipirAn Prabandham.

प्राबोधिकीभिः प्रतिबोध्य गीर्भिः
प्रसाद्य तद्गद्यमुखैः प्रबन्धैः ।
आशास्य तन्मङ्गलमाप्तवाक्यैः
आपादचूडं कलयन्तमीडे ॥ 9 ॥

तीर्थ-प्रसादादिकम् अत्र लब्ध्वा
विज्ञाप्य देवाय ततो विसृष्टः ।
+++(तत्-त्याग-क्षोभेण)+++ शनैर् उपेत्य+आश्रम-कल्पम् आत्म-
गृहं सुखासीनम् अहं स्मरामि ॥ 10 ॥

aDiyEn reflects now on SvAmi DeSikan, who receives tirtha prasAdhams, takes leave of the Lord and returns to his abode, which resembles an ASramam in sanctity and is seated there.

तीर्थप्रसादादिकमत्र लब्ध्वा
विज्ञाप्य देवाय ततो विसृष्टः ।
शनैरुपेत्याऽऽश्रमकल्पमात्म -
गृहं सुखासीनमहं स्मरामि ॥ 10 ॥

व्याख्यान-शालाम् उपगम्य चाथ
शिष्यान् अनन्यान् श्रवणाभि-मुख्यान् ।
सङ्ग्राहयन्तं सकलानि तन्त्राण्य्
अ-तन्द्रितं तं गुरुम् आश्रये ऽहम् ॥ 11 ॥

After returning home, SvAmi DeSikan would travel next to the place of kAlakshepam at his ThirumALikai, where the devoted SishyAs , who did not seek the links with any other AcAryan have assembled to teach them sakala Saastrams with full intensity.

व्याख्यानशालामुपगम्य चाथ
शिष्याननन्यान् श्रवणाभिमुख्यान् ।
सङ्ग्राहयन्तं सकलानि तन्त्राण्य्
अतन्द्रितं तं गुरुमाश्रयेऽहम् ॥ 11 ॥

तास् संस्कृत-द्रामिड-दिव्य-सूक्तीः
प्रसन्न-गम्भीरतया प्रसिद्धाः ।
तत्-तद्-रुचिभ्यस् तनयाविशेषं+++(5)+++
प्रणौमि दान्तं प्रतिपादयन्तम् ॥ 12 ॥

aDiyEn prostrates before SvAmi DeSikan, who teaches the esoteric meanings of the clear and deep divya sUktis of AzhvArs, AcAryAs in Tamil and texts like SrI BhAshyam in Sanskrit to SishyAs in a manner appropriate to their learning power like an affectionate father’s conversations with his dear sons.

तास्संस्कृतद्रामिडदिव्यसूक्तीः
प्रसन्नगम्भीरतया प्रसिद्धाः ।
तत्तद्रुचिभ्यस्तनयाविशेषं
प्रणौमि दान्तं प्रतिपादयन्तम् ॥ 12 ॥

शिष्यैर् उपादान-परैर् अनन्यैः
समर्पितं भक्ति-पुरस्-सरं यत् ।
तेनैव शुद्धेन यथोदितेन
तुष्यन्तम् ईडे तुष-तुल्य-रुक्मम् ॥ 13 ॥

SishyAs with asancala (unshakable) bhakti to SvAmi DeSikan, who had assembled earlier in the day, Suddha dravyams with devotion as upAdAna samarpaNams present them to their AcAryan now. The contented AcAryan accepts with joy these dravyams for use in the ijyA ArAdhanam later. The abode of vairAgyam, SvAmi DeSikan, accepts happily the samarpaNams of the SishyAs in an equanimous manner from his poor and wealthy SishyAs since it was his nature to consider the insignificant husk from the paddy (tusham) as being equal to the valuable gold (rukmam). There was no distinction between “tusham”

and “rukmam” in his assessment of their material worth. The fifth pAsuram of SvAmi DeSikan’s SrI VaiNava dinasari covers the upAdAna samarpaNam by SishyAs.

शिष्यैरुपादानपरैरनन्यैः
समर्पितं भक्तिपुरस्सरं यत् ।
तेनैव शुद्धेन यथोदितेन
तुष्यन्तमीडे तुषतुल्यरुक्मम् ॥ 13 ॥

इत्थं ह्य् उपादाय च शास्त्र-शिक्षां
तां चाप्य् उपादान-पदे निवेश्य +++(“देव-भक्त्य्-उपादानम् मुख्यम्” इति)+++।
माध्याह्निकं कर्म समाप्य पश्चात्
वन्दे यजन्तं वरदं सदारम् ॥ 14 ॥

After his Saastra expositions (pravacanams) and considering them as upAdAnams, SvAmi DeSikan completed his mAdhyAhnika sandhyA vandanam and then performed the ijyA ArAdhanam for his ArAdhya deivam, Lord VaradarAjan at his home.

इत्थं ह्युपादाय च शास्त्रशिक्षां
तां चाप्युपादानपदे निवेश्य ।
माध्याह्निकं कर्म समाप्य पश्चात्
वन्दे यजन्तं वरदं सदारम् ॥ 14 ॥

अ-तस्कर-ग्राह्य-पवित्र-पात्रैः
अन्-इन्द्रियोन्माद-करैर् हविर्भिः ।
आराध्य देवं कमला-सहायम्
आराधये तं विहितानुयागम् ॥ 15 ॥

aDiyEn worships SvAmi DeSikan, who performed his nitya ArAdhanam for the Lord with simple and inexpensive vessels that have no material value for the thieves and prepared offerings of sAtvIka annam (havis) with them for the Lord, which do not induce rajo or tamo guNams. He partook those prasAdams presented earlier to the Lord as anuyAgam.

Comments:

In the sixth pAsuram of SrI VaiNava dinasari, SvAmi DeSikan’s description of the Bhagavad ArAdhanam is described as a flood of anubhava janita Anandam experienced by the BhagavatAs.

अतस्करग्राह्यपवित्रपात्रैः
अनिन्द्रियोन्मादकरैर्हविर्भिः ।
आराध्य देवं कमलासहायम्
आराधये तं विहितानुयागम् ॥ 15 ॥

यामे चतुर्थे निहतारि-+++(बाह्य-कुदृष्ट्यादि-सहित-मदादि-)+++वर्गं
प्रबन्ध-निर्माण-विलोकनाद्यैः ।
तथा पुराणाद्य्-अवलोकनैश् च
कालं क्षिपन्तं कलये गुरुं तम् ॥ 16 ॥

aDiyEn offers my salutations to SvAmi DeSikan, who spent the fourth portion of the day in studying pUrvAcArya SrI sUktis, constructing new Prabandhams and stutis of his own and reading PurANams and itihAsams.

Comments:

The svAdhyAyam stage is described here, the way to spend time pleasantly. It is a time for the reflecftion on the deep meanings of Rahasya trayam (மைற எ உைர நிைர பரவ maRai eNum urai nirai paravuvar). The recital of VishNu sahasra nAmams and pravacanams are done at this time.

यामे चतुर्थे निहतारिवर्गं
प्रबन्धनिर्माणविलोकनाद्यैः ।
तथा पुराणाद्यवलोकनैश्च
कालं क्षिपन्तं कलये गुरुं तम् ॥ 16 ॥

सायन्तनं कर्म समाप्य पश्चात्
समेत्य च श्रीवरदाह्वयस्य ।
सहान्तरङ्गैः कुल-दैवतस्य
समीपम् आरात् प्रणतं स्मरामि ॥ 17 ॥

aDiyEn remembers affectionately SvAmi DeSikan, who after completion of his sAyam sandhyA vandanam and joined thereafter together with his intimate SishyAs to worship his kula deivam of Lord VaradarAjan.

सायन्तनं कर्म समाप्य पश्चात्
समेत्य च श्रीवरदाह्वयस्य ।
सहान्तरङ्गैः कुलदैवतस्य
समीपमारात् प्रणतं स्मरामि ॥ 17 ॥

+++(सायम्-अभिगमनय्, आलये ६-काल-पूजासु चतुर्थायाम्)+++
आशास्य तन् मङ्गलम् +++(“पल्लाण्डु पल्लाण्ड्व्” इति)+++ अच्युतस्य,
तत्-तत्-प्रबन्धैश् च तदीय+++(→दिव्यसूरि)+++-पङ्क्तिम् …।
स्तुत्वा+एकतानं प्रतिगृह्य तीर्थ-
प्रसादम् एनं कृत-कृत्यम् ईडे ॥ 18 ॥

aDiyEn prostrates before SvAmi DeSikan, who recited PallANDus for various EmperumAns and offered his tributes to AzhvArs and AcAryAs.

He received tIrtha prasAdams thereafter and became a krta krtyar (one who fulfilled the nitya karmAs).

आह्निके सायाभिगमनमिति विद्यते।
सायं सन्ध्यामुपास्य
भगवदालये नित्यानुसन्धानमिति द्राविडवेदे केचन भागाः प्रतिदिनं वक्तव्याः।
तत्र पल्लाण्डु पूच्चूडल् काप्पिडल् सेन्नियोङ्गु अमलानादिपिरान् कण्णिनुन् चिरुत्ताम्बु रूप दशकानाम् पारायणं,
ततः सात्तुमरै,
तीर्थप्रसादस्वीकरणमिति कार्यक्रमः।
षट्कालपूजायाम् चतुर्थकालपूजा।
तत्र श्रीदेशिकस्य प्रत्यहं अन्वयोभवत्। तद्विषयकपद्यमिदम्।

मङ्गलमाशास्य इति पल्लाण्डु पल्लाण्डु इति उच्यते,
तत्तत् प्रबन्धैरिति शेषभागाः।

आशास्य तन्मङ्गलमच्युतस्य
तत्तत्प्रबन्धैश्च तदीयपङ्क्तिम् ।
स्तुत्वैकतानं प्रतिगृह्य तीर्थ -
प्रसादमेनं कृतकृत्यमीडे ॥ 18 ॥

अथान्तरङ्गैर् उपदेव-गेहम्
अध्यास्य पीठं सरसैर् वचोभिः ।
तेषां सुसूक्ष्मार्थ-विशेष-शिक्षां
कुर्वाणम् ईडीमहि वेङ्कटेशम् ॥ 19 ॥

After the sAyam sandhyA and worship of the Lord, SvAmi DeSikan sat next to the sannidhi of the EmperumAn on AcArya pITham and performed upadeSams to his SishyAs on special (viSesha) and esoteric/subtle meanings (sUkshma arthams) of Rahasyams and SrI BhAshyam in his rich and resonant style (pANi). aDiyEn salutes this parama karuNika AcAryan, who blessed his SishyAs with SrI BhAshya kAlakshepam thirty times in his life!

अथान्तरङ्गैरुपदेवगेहम्
अध्यास्य पीठं सरसैर्वचोभिः ।
तेषां सुसूक्ष्मार्थविशेषशिक्षां
कुर्वाणमीडीमहि वेङ्कटेशम् ॥ 19 ॥

शिष्यान् अनुज्ञाप्य सु-सूक्ष्मबुद्धीन्
कृत-प्रणामान् कृपया गृहेभ्यः ।
अध्यास्य शुद्धं शयनीयम् अत्र
योगाय सन्नद्धम् अहं स्मरामि ॥ 20 ॥

After the kAlakshepam, SvAmi DeSikan gave permission to his SishyAs characterized by their subtle intellect and impressive learning capabilities to return to their home and sat on his pure bed to enter in to the yogA phase of the day. aDiyEn reflects on SvAmi DeSikan in the yogArambham stage.

Comments:

“மல மக பதி நல உ நிைனேவ malar makaL pati nalam uRum ninaivE” yogam. SvAmi DeSikan defines yogam as the deep and sweet immersion in the sukhAnubhavam of the divya MangaLa Vigraham of the Lord of Periya PiraTTi and reflection on the ananta kalyANa guNams of the Lord.

शिष्याननुज्ञाप्य सुसूक्ष्मबुद्धीन्
कृतप्रणामान् कृपया गृहेभ्यः ।
अध्यास्य शुद्धं शयनीयमत्र
योगाय सन्नद्धमहं स्मरामि ॥ 20 ॥

हृत्-पुण्डरीके वरदं सदारं
निवेश्य तत्-पाद-सरो-ज-युग्मे ।
आबद्ध-चित्तं सुसुखं शयानम्
आराधये देशिकम् अस्मदीयम् ॥ 21 ॥

aDiyEn bows before SvAmi DeSikan, who has seated Perumdevi tAyAr and Her divine consort, Lord VaradarAjan joyously in his heart lotus and rests until Brahma muhUrtam.

This blissful anubhavam is described as “perukiya nalam nilai” by SvAmi DeSikan. The state of deep immersion in the tirumEni dhyAnam of Lord and the immense joy arising from it is described as “Yogam”.

हृत्पुण्डरीके वरदं सदारं
निवेश्य तत्पादसरोजयुग्मे ।
आबद्धचित्तं सुसुखं शयानम्
आराधये देशिकमस्मदीयम् ॥ 21 ॥

योगस्वरूपाम् अनुभूय निद्रां
यामे तुरीये प्रतिबुध्य भूयः ।
स्व-स्वामि-भावाकलनात्म-योगं
भजे भजन्तं गुरुवेङ्कटेशम् ॥ 22 ॥

After enjoying yoga nidrA, SvAmi DeSikan awakens during the fourth yAmam of the night with the thought that “SrIman NaarAyaNan is the para brahmam and we are His eternal, unconditional servants”. aDiyEn salutes this VedAnta Guru.

योगस्वरूपामनुभूय निद्रां
यामे तुरीये प्रतिबुध्य भूयः ।
स्वस्वामिभावाकलनात्मयोगं
भजे भजन्तं गुरुवेङ्कटेशम् ॥ 22 ॥

इत्य् एवम् एताम् इह सर्वतन्त्र-
स्वतन्त्र-वेदान्त-गुरूत्तमस्य ।
नित्याभिजप्यां शुभ-नित्य-चर्यां
जपन्ति ये ते दुरितं तरन्ति ॥ 23 ॥

Those who recite and reflect on the auspicious and sacred dinacaryA of the sarva tantra svatantra VedantAcAryan daily like mantra japam will jump over all sins.

This is the phala Sruti Slokam of this SrI sUkti.

इत्येवमेतामिह सर्वतन्त्र
स्वतन्त्रवेदान्तगुरूत्तमस्य ।
नित्याभिजप्यां शुभनित्यचर्यां
जपन्ति ये ते दुरितं तरन्ति ॥ 23 ॥