सर्व-प्रस्तुतिः

गुरुभ्यस् तद्-गुरुभ्यश् च
नमो-वाकम् अधीमहे ।
वृणीमहे च तत्राद्यौ
दम्पती जगतां पती ॥ १॥

We utter the word நம: (Namaha) (in the Vedic manner) i.e., as we recite the Veda, in respect of our own Acharyas and their Acharyas. And therein, i.e., in the Guruparampara, we also worship and choose as our protector the Divine Couple, the Rulers of the worlds who are first and foremost among them, the Acharyas.

The salutation in the form of the utterance of “nama:” sabdham is made first to our immediate AchAryAs and then to the AchAryAs of their AchAryAs in an ascending order all the way up to our PrathamAcharyan, Sriman nArAyaNan.

In this hierarchy of AchAryAs, adiyEn reaches out to the Divine couple, the Lord and Lakshmi, as the First preceptor pair as the upAyam (means) and UpEyam (goal). Here, Swamy Desikan emphasizes the cardinal doctrine of VisishtAdhvaitham, where the Jeevan’s link is direct and unbroken from the Prakrutham (current) AchAryan to the First AchAryan, Sriman Narayanan.

The first shloka is an Acharya Vandhanam. A reverential salutation is made to the prakrutham AchAryan and to his AchArya Parampara (namO vaakam adheemahE).

“Gurubhya: namO vaakam adheemahE” is the starting salutation to one’s current AchAryans. We can have our current AchAryan or as in the case of AchArya Ramanuja more than one AchAryan at the same time. Ramanuja had five AchAryans and learnt different aspects of the Darsanam from them.

Because of the possibility of more than one AchAryan, Swamy Desikan uses the plural here: “Gurubhya: namO vaakam adheemahE”. The words “namO Vaakam” means namO vachanam (the utterance of namO sabdham). After offering namskaraNams to the current AchAryan(s), the next series of salutations is directed at the AchAryans of the current AchAryan(s) in an ascending order (tat grubhyascca namO vaakam adheemahE). The word “adheemahE” means

“adhyayanam kurmahE” (engage in respectful recitation of their taniyans). Our AchAryAs feed us with the milk of j~nAna about the correct meanings of the three Tathvam’s and the three Rahasyams and ensure our upliftment from the samsAric sorrows. That is why we utter many times the nama: sabdham in grateful appreciation of their MahOpakAram.

**Adhi dampathi -thirukkadalmallai **

The second Padham declares: “Adyau jagatAm patee dampatee vruNeemahE ca”.

Swamy Desikan offers his namO vachanam now to the Aadhi dampathi (Lord and Lakshmi as the first couple/Prathama dampathees). He points out that this Aadhi dampathi is an eternal mithunam (couple), who rule over all the worlds as yEka sEshis. Dampathi here stands for an eternal dual (dhvi Vachanam) without singular 12

or plural forms. The divine couple rule as One. Neither Narayana nor Lakshmi alone is “the ultimate godhead”, but both of them together, as a dampathi are the embodiment of the tatthvam, Hitham and the PurushArtham. In the subsequent shlokas of nyAsa tilakam, Swamy Desikan is going to elaborate later on these doctrines (“dhivya dampathi is tatthwa, SaraNya dampathi is hithA/upAya and Seshi dampathi, the PurushArtha”).

Swamy Desikan emphasizes the need for “Guru ParamparA prakAsanam” (the glorification of the AchArya vamsam). That celebration has to start with the salutation to one’s AchAryan (Svaacharyam Arabhya) and those salutations should ascend up to the PrathamAchAryan (Bhagavath paryantham Guru Paramparaa anusanthAnam). This first shloka is a famous shloka that is recited at the beginning of all Vaidhika Karmaas.

गुरुभ्यस्तद्गुरुभ्यश्च नमोवाकमधीमहे ।
वृणीमहे च तत्राद्यौ दम्पती जगतां पती ॥ १॥

प्रायः प्रपदने पुंसां
पौनःपुन्यं निवारयन् ।
हस्तः श्रीरङ्ग-भर्तुर्
माम् अव्याद् अभय-मुद्रितः ॥ २॥

May the (right) hand of Lord Ranganatha held in Abhayamudra pose (promising freedom from fear to those who seek refuge in Him) which almost appears to prevent persons who have performed Prapatti from performing it again and again may that hand protect me.

Sri Rama declared: “ஸக்ருதேவ ப்ரபந்நாய தவாச்மீதீச யாசதே அபயம் ஸர்வபூதேப்யோ ததாம் யேதத் வ்ரதம் மம” Swami Desika sees in Lord Ranganatha’s right hand with the Abhaya mudra the promise of Abhayam, and in addition (by way of utpreksha, poetic fancy) reads into it a prohibition against repeating the prapatti. “Enough” the hand seems to say by the way it is held, உமதடிகளடைகிறேன் என்று, ஒருகாலுரைத்தவரை அமையுமினி என்பவர்போல் அஞ்சலெனக் கரம்வைத்து is how Desika sings about Lord Varadaraja’s abhayamudra in his Tamil Prabhandham Adaikkalappatthu (அமையும் Enough; போதும்). The primary significance is Abhayam. Incidentally it also conveys to the prapanna the idea of “enough, don’t repeat it”. The word “prayah” shows it is an utpreksha.

May such a hand protect me is the prayer made in the sloka. Great Acharyas are known to tell their sishyas for whom they have performed prapatti “Now that you have become a prapanna, fix your gaze henceforth, and derive comfort and solace from the way it promises protection.” It is up to us all to rely on the Feet till prapatti, and thereafter on the Abhaya Hasta. The first half of the famous Charama sloka (Gita) invites us to seek refuge (சரணம்) at the feet; the second half gives us hope and courage with the word மாசுச: Don’t grieve anylonger. This sloka finds a place in Abhayapradana sara where also it is the second sloka.

This second shloka explains the significance and symbolism of the right hand of Sri Ranganatha displaying the abhaya Mudra, a gesture that assures freedom form fear for the chetanas, who have sought refuge at his holy feet.

Although the other slOkas of this master piece cover significant doctrines related to Prapatthi and the post-Prapatthi life of a Prapanna, this particular shloka dealing with the abhaya hastham of the Lord of Srirangam

“mesmerizes” adiyEn.

The shloka is a very moving shloka and so comforting and reassuring that each time we stand before Sri Ranganatha that we should remind ourselves about the deep meaning of this verse and the profound message it carries.

Commentary

Swami prays for the protection of the right hand holding the abhaya Mudhraa.

(SrIranga bhartu: hasta: maam avyaat). Why this special attention to the right hand and the Abhaya gesture seen there?

Swami Desikan suggests in the way of utprEksha alankaaram (poetic fancy) that the Abhaya Pradhaana gesture symbolizes Lord’s “prohibition”" against repeating the act of Prapatthi since he has already assured that seeking refuge ONCE at his lotus feet will be sufficient to receive His unfailing 14

protection (Sakrudheva Prapannaaya tavaasmithi ca yaachathe, abhayam Sarva bhoothebhyO dhadhaamyetath vratham mama).

Swami suggests that the abhaya Mudra appears like the Lord’s command to the Prapanna to stop repeating the performance of Prapatthi. His abhaya Mudra appears like it is saying, “Halt, Cease doing another Prapatthi! Enough. I will protect you for the Prapatthi that you have performed already”.

Sri D. Ramaswamy Iyengar reminds us of what great Acharyas tell their disciples at the time of Prapatthi. They say: “Now that you have become a Prapanna, fix your gaze hence forth on the abhaya Mudra of the Lord and derive comfort and solace from the way it promises protection from hereon”.

Here we are reminded by the spirit of the two halves of the Charama slOka. In the first half (maamekam Saranam vraja), the Lord invites the Prapannas to seek refuge at his sacred feet; in the second half, He states unequivocally

“maa Sucha:”, and gives us hope and courage stating “do not grieve any more”.

The message then is to rely on Lord’s charanaaravindham (lotus feet) until Prapatthi and thereafter shift our focus to the Abhaya Mudra and the message it carries.

Moved by this profound message housed in this shloka, Swami Desikan used it

“in toto” as the second verse of his manipravaaLa work abhaya Pradhana Saara, which extols the SaraNaagathi SaastrA aspects of Srimad RamaayaNam. Once again, Swami Desikan included this message in his Tamil work adaikkala Patthu.

Here, Swami was moved by the sight of the abhaya Hastham of Lord Varadaraja of Kanchi and said (adaikala pattu, paasuram 7): umtFkqAdki[fEbe[[fB oRkaLArtftvAr

Àmy<mi[iey[fpvafEpalf `wfcel[kfkrmfAvtfT

“umathadigalai adaihinrehn yenru orukkaal uraitthavarai amaiyum ini yenbavar pOl anjal yena karam vaitthu”

The Prapanna’s statement during Prapatthi is “umathu adigalai adaihinrEn (I seek refuge at your holy feet as my means for Moksham). The Prapanna states once (Orukkaal uraithavarai) that he sought refuge under the cool shade of the Lord’s lotus feet. The Lord responds with the abahya Mudra and seems to indicate enough, it is enough that you asked My protection once (amaiyum ini yenbavar pol anjal yena karam vaitthu).

This then is the message of the abhaya Hastham of the SaraNaagatha Rakshaka KaaruNeekan, Sriman NaarayaNan.

प्रायः प्रपदने पुंसां पौनःपुन्यं निवारयन् ।
हस्तः श्रीरङ्गभर्तुर्मामव्यादभय मुद्रितः ॥ २॥

अनादेर् निःसीम्नो दुरित-जल-धेर् यन् निरूपमं
विदुः प्रायश्चित्तं यदु-रघु-धुरीणाशय-विदः ।
तद् आरम्भे तस्या गिरम् अवदधानेन मनसा
प्रपद्ये ताम् एकां श्रियम् अ-खिल-नाथस्य महिषीम् ॥ ३॥

Those (Great and wise) ones who have understood the minds of the chief of the race of Yadhu and of Raghu, know the peerless means for atoning for the originless and endless see of sins, (that is saranagati). At the time of beginning to observe it, I seek refuge in that Lakshmi, the chief Consort of the Lord of all the worlds, keeping in mind Her words.

Sree prapatti precedes prapatti at the Lord’s feet. That is observed here by Desika. What is prapatti?(prapatti, prapadana, saranagati, Nyasa, all indicate one and the same upeya or means). It is prayaschittam -atonement or expiation for our vast sins, which have no beginning and no end. Prapatti has been understood to be the soverign remedy for getting rid of ageless sins by those who have understood the message of hope for all mankind delivered by Sri Krishna from His charioteer’s seat in Arjuna’s ratha (car) and by Sri Rama at the time of conferring Abhayam on vibheeshana at the seashore. (Krishna is placed before Rama here probably because He was an Acharya (Geetacharya), which Rama was not. “Giving up all other means, seek me aloone as your refuge. I shall liberate you from all sins.” was Krishna’s gracious advice. Sri Rama couched His message not in the form of an advice or directive but by way of making known His vratam or vow. “To all those who perform prapatti only once, and who beg of me (for protection) saying ‘I am yours’ ( தவாஸ்மி) I confer Abhayam. That is my vow.”

Taking their stand on these declarations by the Lord Himself, great Acharyas have postulated Nyasa as the most potent upaya for the attainment of Moksha. In fact the greatest among them, Ramanuja has given to us the Saranagati gadya in which he himself performs prapatti at the feet of Lord Ranganatha, when He along with Sri Ranganayaki Thayar graced and adorned the Mantapam in the South-west corner of the prakaaram (enclosure) round Sri Thayar’s shrine on Panguni Uttiram day. There we see him first invoking Thayar’s grace, and after obtaining Her blessing, performing prapatti at the feet of the Lord. The Lord in the second part of that Gadyam is seen to accept the prapatti and convey conviction to Ramanuja’s mind by referring to His own sayings as Rama and Krishna. (More about this when we come to sloka 22)

Following the precepts and practice of those Acharyas, Desika adopts that self same Nyasa and also the invocation to Lakshmi in the first instance as seen from the second half of the sloka. Therein he makes prapatti to Lakshmi who is referred to as Sri, and as the chief consort (ஏகாமஹிஷீம்) of the Lord. This is known as sriprapatti and Purushakara prapatti. (Purushakara is one who recommends. He or She must have influence (வால்லப்யம்) with the person to whom the recommendation is made, and also fondness (வாத்ஸல்யம்) towards the person who seeks recommendation. Lakshmi amply fulfills these two qualifications. As the chief Consort of the Lord She has great pull over Him. and towars us she has great pity and compassion like a fond mother.

In addition She has Herself said ப்ராயச்சித்த ப்ரஸங்கேது, சர்வ பாபஸமுத்பவே/ மாமேகாம் தேவதேவஸ்ய மஹிஷீம் சரணம் ஸ்ரயேத் (Lakshmi Tantram) Note how several words of this sloka have been incorporated by Desika in this sloka 3 in order to remind us about Her saying ( தஸ்யா:கிரம்). Adverting to the same and following Her advice Desika performs prapatti toHer (Prapadya Taam).

Slokas 1 and 2 are in Anushtup and sloka 3,4 and 5 are in sikharinea metre.

Our Samsaric Ocean is without beginning and end. Same is the situation with our ocean of sins that we have accumulated. How can we hope to dry them up?

Prapatthi is one of the two ways to succeed in this effort. Our PoorvAchAryAs have demonstrated the efficacy of this route. Sriman Narayana in His incarnations as Raama and KrishNa have assured us that They will offer us their unfailing protection against the misery of being caught up in the endless cycles of births and deaths. They have unequivocally stated that they will never abandon one who has sought Their refuge through the performance of SaraNAgathy at Their feet. Our AchAryAs have pointed out that our Prapatthi to the Lord has to be preceded by PurushakAra Prapatthi to MahA Lakshmi. Our AchAryAs have instructed us that the most merciful MahA Lakshmi will intercede on our behalf, persuade Her Lord to be sympathetic to our prayer for protection and assure the success of our Prapatthi. She is our sympathetic Mother, who takes pity on our sufferings in the samsaric world 18

and appeals successfully to Her Lord to bless us with the fruits of Prapatthi.

Her Lord is angry over our trespasses against His Saasthrams and is ready to use His nigraha sakthi (power of punishment); Our Mother intervenes, pleads with Her Lord to overlook our trespasses and to use His anugraha sakthi instead of nigraha sakthi. Our Lord can not refuse His principal consort’s appeal and we become the beneficiaries of Her Lord’s protection.

Commentary

KumAra VaradAchAr points out that the purport of this shloka is: PurushakAra Prapatthi to MahA Lakshmi should precede our Prapatthi to Her Lord. The SamsAram is without beginning (anAdhi) and endless (nissemna:). To the accumulated bundles of sins from previous janmAs, we keep on adding more and enter the samsAric cycle again and again with no hope of release from this treadmill of suffering. Lord Ramachandran and BhagavAn KrishNa have assured through their charama shlokas about Prapatthi yOgam as the sure means to gain their unfailing protection:

sakrutEva prapannAya tavAsmeeti yaachatE

abhayam sarvabhUtEbhyO dadhAmi yEtat vratam mama

—Lord Ramachandra in Srimath RaamAyaNam Sarva dharmAn parityjya maamEkam SaraNam vraja |

aham tvaa sarva paapEbhyO mOkshayishyAmi maa suca: ||

—Lord KrishNa in Bhagavath Geethai

After comforting oneself with the Lord’s assurances, one should initiate SaraNaagathy at the Lord’s Sacred feet. Prior to that, we have to follow the command of MahA Lakshmi about approaching Her Lord to remove Her Lord’s anger over the jeevan’s trespasses:

19

“maamEkaam dEvadEvasya mahisheem SaraNam sryEth”. We perform the SaraNaagathy at the sacred feet of our Mother first and with Her sipArsu, approach the Lord to perform SaraNaagathy in the form of PrAyascchittham. If there is no PurushakAra Prapatthi, Bhagavath Prapatthi won’t succeed.

PurushakAra Prapatthi is for removing the nigraha sankalpam of the Lord (jananee pithruthva yuktha dhaNDadharathva nivAraNAya, purushakAri bhavathi –Kumara VaradAchAr).

Swamy Desikan uses three examples to remind us that PirAtti is upAyam (means) during SaraNaagathi to Her Lord. Her role does not conclude with being PurushakAra BhUthai. She is also upAya bhUthai. It is not correct to view Her role in “upAya portfolio is a mark or upalakshaNa”. When we approach the Lord as upAya for Moksha siddhi, His consort, MahA Lakshmi is also included. Our refuge is in the couple and not in VishNu alone.

In PraNavam based BharanyAsam, we use the word “aum”, “A” (a) stands for the Lord, “%” (u) stands for MahA Lakshmi and “m" (m) represents the Jeevan that surrenders. All the three go together and cannot be separated. In the Prapatthi anushtAnam through the dhvaya mantram, PirAtti stays as ViSEshaNam and becomes direct means for MOksham (SaakshAth MokshOpAyam). In the Aathma samarpaNa Yaj~nam, both the Lord and His 21

PirAtti are both the means (uddhEsyathvam) and Goal (PrApyam).

अनादेर्निःसीम्नो दुरितजलधेर्यन्निरूपमं
विदुः प्रायश्चित्तं यदुरघुधुरीणाशयविदः ।
तदारम्भे तस्या गिरमवदधानेन मनसा
प्रपद्ये तामेकां श्रियमखिलनाथस्य महिषीम् ॥ ३॥

महेन्द्र–+अग्ना-विष्णु–प्रभृतिषु +++(द्वन्द्वेषु)+++ महत्त्व-प्रभृतिवत्
प्रपत्तव्ये तत्त्वे +++(श्रीमन्-नारायणे)+++ परिणमित-वैशिष्ट्य-विभवाम् ।
अधृष्यत्वं धूत्वा कमितुर् +++(विष्णोः)+++ अभिगम्यत्व-जननीं
श्रियं शीतापाङ्गाम् अहम् अशरणो यामि शरणम् ॥ ४॥

I, who have no other refuge, seek refuge in Lakshmi with cool glance, who has the distinctive and attributive glory pervading (or attaching to) that Supreme Tattwa which is to be restored to as refuge even like, the words மஹத்வ etc. in the (vedic) terms Mahendra, Aagnavishnu etc. and who removes (does away with) the unapproachability of Her Lover (consort) and creates (inducts) easy approachability in Him. this sloka is supplementary and complimentary to the previous sloka. The third quarter of the sloka pictures Lakshmi as making the Lord approachable to us sinners who dare not go near the Lord who is furious with us on account of our lapses from the path of virtue through the ages. உசிதை: உபாயை : விஸ்மார்ய (making Him forget our sins by suitable tactics) as Sri Parasara Bhatta puts it, Lakshmi makes the Lord easy for us to approach with our prayer by way of Nyasa or surrender. This is one facet of Her புருஷகாரத்வம் (recommendation). The first two lines of the sloka refer to the fact that the prayer has to be made to the two of them together for They are one and inseparable like Visheshana (adjectival attribute) and Viseshya (noun: object designated by the attribute) An anology from the Vedic expressions like Mahendra and Aagnavishnu etc is given. Maha-Indra is Mahendra. and Agni-Vishnu Aagnavishnu. During a yaga or sacrificial ritual havis (oblation) has to be given using the words Mahendra and Aagnavishnu, without splitting them into Maha and Indra or Agni and Vishnu. So too the Supreme Tattwa being Sriman -Narayana the prapatti has to be performed before and to Sriman Narayana (refer to the Dvaya (த்வய) Mantra which refers to both Lord and Sri together as one unit.) This idea gives a place to Lakshmi also in the Saranyatva aspect of the Lord. ஆச்ரயண வேளையோடு போக வேளையோடு வாசியது ஒரு மிதுனமே உத்தேச்யம். Lakshmanan’s anushtanam may usefully be referred to here. ஸீதாமுவாச அதியசா: ராகவம்ச மஹாவ்ருதம் Valmiki tells us that Lakshmana addressed both Sita and Rama. And the fruit he prayed for was to serve both of them. பவாம்ஸ்து ஸஹவை தேஹ்யா கிரிஸாநு-ரம்ஸ்யதே உ அஹம்ஸர்வம் கரிஷ்யாமி. The last line of the sloka extols the special excellances of Lakshmi. Her name is Sree. That word has six meanings:

1. ஸ்ரீயதே is sought after as refuge
2. ச்ரயதே She seeks the Lord for our protection.
3. ச்ருணோதி She listens to our plaitive cries.
4. ச்ராவயதி She makes the Lord to listen to us.
5. ச்ருணாதி She dispells our difficulties, and
6. ச்ரீணாதி She makes us fit. vide verse 2 of துயச்சுருக்கு and verse 1 of Mummanikkovai (தேசிகப்ரபந்தம்) In addition She has cool and refreshinng kataksha. I seek refuge in such Lakshmi. I am an asarana, having no other refuge.

I who has no other protection, seek refuge in Lakshmi with the cool glances (rejuvenating katAkshams). She removes the inaccessibility of Her Lord to the Jeevans and facilitates His accessibility to them at the time of seeking Him as upAyam. She has not only Her role as a PurushakAra bhuthai but She has anvayam (union) with Her Lord during the upAya dasai as well. She has SaakshAth upAyathvam (direct means) and has anvayam with her Lord during the upAya dasai. She is inseparably present with Her Lord during the time of Prapatthi of the Jeevan (PrapattavyE tattvE pariNamita vaisishTya vibhavAm).

The Prapatthi is made to both of Them together. They are inseparable “like VisEshaNa (adjectival attributes) and VisEshya (noun, object designated by the attribute)". Like the Vedic words MahEndra, agnAvishNu which are used as one unit, instead of two separate words (“Mahaa+Indhra and Agni+VishNu”), we have to perform Prapatthi to Sriman-Narayana together as a Mithunam (Couple). It is for this reason Dhvaya Mantram refers to both the Lord and SrI together, when it states “Sriman Narayana CharaNou SaraNam PrapadhyE”. I who has no other refuge take refuge in Sri Devi (Sriyam aham SaraNam yaami).

Commentary

SrI Devi has her role as PurushakAra BhUthai. She recommends our case and pleads with Him to overlook our wilful trespasses (chithai:upAyai: vismArya/

She makes Him forget our bundles of sins thru appropriate means). As the Mother with the name of SrI dEvi, She helps us in six different ways: 1. She is sought after as refuge (SreeyathE); 2. She seeks the Lord for our protection ( SrayathE); 3. She listens to our plaintive cries (SruNOthi); 4. She makes the Lord listen to us ( SrAvayathi); 5. She dispels our difficulties (SruNAthi) and 23

6. She makes us fit (SreeNAthi) to receive Her Lord’s grace.

In addition to pleading for us (PurushakArathvam), She has also the power to be the direct upAyam (means) for SaraNAgathi. In the preceding shloka, Swamy Desikan referred to the first step at the beginning of the performance of one’s saraNaagathi (PurushakAra Prapatthi): ”akhilanNaathasya mahisheem Sriyam PrapathyE” . In this shloka, Swamy Desikan performs SaraNaagathi to SrI Devi as SaakshAth upAyam (direct means).

PirAtti has three attributes (AakArams) as AakAra traya sampannai: 1. Displaying PurushakAram

2. Being SaakshAth upAyam and

3. Being PrApyam/Phalan of Prapatthi

Bharthru AasrayaNE poorvam svayam PurushakArathvam; vaalabhyEna-anuthishtantheem, VaathsalyAth upabrahmaNeem, upAya samayE bharthu: Jn~Ana sakthyAthi vardhineem, AakAra traya sampannAm–VandhE Varadha VallabhAm

sadagopan.org

–according to NadAthUr AmmAL

She is:

1. PurushakAra BhUthai for the jeevans with sins before they approach Her Lord as refuge

2. During the upAya dasai, She is with Him to enhance His VaathsalyAdhi guNams

3. During the Praapya dasai, She is there with Him and enhances His Jn~Ana sakthi.

Swamy Alavanthar points out in his third shloka of ChathusslOki that one attains the sought after phalans of Iswaryam, Kaivalyam and Moksham through SaraNaagathi to Sri Devi; Swamy Desikan in his commentary on this shloka elaborates with various pramANams that Sri Devi grants us all the four PurushArthams (Dharma, artha, Kaama MOksham). KurEsar has stated clearly 24 at the beginning of his Sri Sthavam “Svasthi Sreer diSathAth" (The Lord with Her help performs creation, protection and destruction of the universe and its beings as well as granting the jeevans Svargam, narakam or Moksham).

Swami PiLLai LokAcchAr has stated in Sri Vachana BhUshaNam that the Lord has no Rakshakathvam and Seshithvam without Sri Devi (Rakshakathva SeshithvangaL Lakshmi VyathikaraNE ILLAI). Nanjeeyar in his Sri Sookthi BhAshyam has emphasized Her upAyathvam along with PurushakArathvam this way:

“Sriyam-PurushakArathvEna upAyathvEna aAasreeyamANAm”. Udayavar reminded us: “EmperumAnai sonna idatthilE, PirAttiyayum solliRRAm” ** **(whenever the Lord is mentioned, His Piratti is also included).

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Srutha PrakAsa AchAryan in his SaraNaagathy vyAkhyAnam states: It is the PoorvAchAryA’s position that we should perform PurushakAra Prapatthi at the sannidhi of Lakshmi and follow it up with a prayer for Her to be UpAyam for the PurushArtham of Moksham with the help of the Moola Mantram (PurushArtha PrArtanam) and after getting Her permission utter dhavya mantram for being blessed with the phalan of Moksham. PurushakAra Prapatthi is done first and then Parama PaurushArtha PrArtanam is done. The conclusion is that SrI Devi is not an upalakshaNm, but stands as VisEshaNam and thereby becomes direct upAyam for Moksham. Dhivya dampathis are upAyam and not PerumAl alone. She is ajn~Atha nigrahai (she does not know what is punishment). Swamy Desikan says in this context that as aSaraNan (one without any protection), he seeks Her out as upAyam (Sriyam aSaraNa: aham SaraNam yaami ).

महेन्द्राग्नाविष्णुप्रभृतिषु महत्त्वप्रभृतिवत्
प्रपत्तव्ये तत्त्वे परिणमितवैशिष्ट्यविभवाम् ।
अधृष्यत्वं धूत्वा कमितुरभिगम्यत्वजननीं
श्रियं शीतापाङ्गामहमशरणो यामि शरणम् ॥ ४॥

स्वतःसिद्धः श्रीमान् अ-मित-गुण-भूमा करुणया
विधाय ब्रह्मादीन् वितरति निजादेशम् अपि यः ।
प्रपत्त्या साक्षाद् वा, भजन-शिरसा वाऽपि सुलभं
मुमुक्षुर् देवेशं तम् अहम् अधिगच्छामि शरणम् ॥ ५॥

I who am desirous of attaining Moksha approach (resort to) that Lord of the Devas as my refuge, that Lord who is self evident who is Sreeman (ever associated with Lakshmi) and who shines with abundant and immeasurable (auspicious) attributes, who out of the grace created Brahma and others and gave the Vedas which are His Commands, and who is easy to approach only through Prapatti, either as such or as an adjunct to Bhaktiyoga.

Desika here performs prapatti at the feet of the Lord, and does it in the upanishadic way.In fact this sloka is a verification of an upanishadic mantra which reeds as follows:- யோப்ரஹ்மாணம் விததாதி பூர்வம் மயோவை வேதாம்ச்ச ப்ரஹிணோதி தஸ்மை தம்ஹதேவமாத்மபுத்தி ப்ரஹரசம் முமுக்ஷுர்வை சரணமஹம் ப்ரபத்யே II

After quoting this mantra in his commentary, Kumara Varadacharya goes on to say இதி ச்ருதி ஸித்த மர்த்தம் ப்ரகடயந் (thus making patent the meaning of the sruti)

Words and sentiments of the mantra can be seen to be incorporated in this sloka. The first half of the sloka refers to (1) The Lord’s self-evident nature i.e., ever existing on His own (2) Srimattwam, ever associated with Lakshmi in a Nitya yoga or eternal union (3) Kalyanagunakaratwam , possesion of all good qualities (4) creation of Brahma in the first instance and through him he entire created cosmos as an act of grace (கருணயா) and (5) revelation of the veda. The third quarter of the sloka refers to Prapatti as the only means for Moksha. For, the only other means, Bhaktiyoga has to depend on Prapatti to get over several hurdles in its course. Readers will remember how the charamasloka has been interpreted only to refer to Angaparapatti even by Ramanuja in his Geetabhashya. It was Desika that first incorporated the charamasloka as aself sufficient and immediate means for Moksha (ஸாக்ஷாத் மோக்ஷாட்யம்) in his Tatparya Chandrika, a gloss on Ramanuja’s Geetabhashya, and also in the charamasloka -adhikara of Srimad Rahasyatryasara. Here Desika refers to both those aspects of Prapatti only to demonstrate the Lord is easy of approach (ஸுலபம்) only to those who rely on prapatti either as a direct means or as an adjunct to Bhaktiyoga.

Having said so much about the Lord who is the goal and prapatti as the means, Desika does prapatti in the last quarter of the sloka in the words of the upanishad.

It is said that there are 32 Brahma Vidyas enshrined in the Upanishads. While upanishads rest content with doctrinising about the 31 other vidyas, in the case of Nyasa Vidya alone they bring it into actual practice by the words: “முமுக்ஷுர்வை சரணமஹம்ப்ரபத்யே” thereby indicating their partiality towards, and preference for the Nyasa Vidya.

The metre of this sloka is Sikharinee.

Unlike the other Jeevans, ParamAthmA is self-manifested. He has no births.

He is recognized as SiddhOpAyam since He stands as an eternal upAyam without us performing any upAyam. He displays limitless auspicious attributes.

He never leaves the side of Periya PirAtti. Out of His compassion, He creates all jeevans including Brahma Devan. After creating Brahma dEvan, He instructs him on the Vedaas. Brahman follows the Vedic instructions to create the other jeevans. Our Lord stays as the sole Master of all the created jeevans. To enjoy the Lord of the Universe thoroughly, one has to practise Prapatthi or Bhakthi yOgam. Prapatthi yOgam is the direct means to moksham. Bhakthi yOgam is difficult for us to practice. It takes a long time to bear fruit. Hence, adiyEn is unfit to choose Bhakthi yOgam for Moksha Siddhi. Therefore, adiyEn performs SaraNaagathy (Prapatthi) at the Lord’s sacred feet (tam dEvEsam mumukshu: aham SaraNam adhigacchAmi).

27

Commentary

Swamy Desikan performs SaraNaagathi here in the way shown by the Veda mantram of SvEtaswathAra Upanishad:

yO brahmAnam vidhadhAthi poorvam

yO vai VedhAmsccha prahiNothi tasmai

tamm ha dEvAthma–buddhiprasAdham

mumukshurvai SaraNamaham prapadhyE

The meaning of the mantram is: adiyEn aspiring for Moksham (Mumukshu) seek refuge (SaraNam aham prapadhyE) in that resplendent Lord, who creates Brahma first and blesses him with the vedAs also; my intellect shines on account of this effulgent Lord.

KumAra VaradAchar Swamy quotes the above mantram and points out that this shloka reveals the meaning of the Sruthi Vaakyam (ithi Sruthi siddham artham prakaTayan). It is clear that the words and the sentiments of this mantram are tightly integrated into this shloka by Swamy Desikan. Sri D.

Ramaswamy IyengAr gives a nice analysis of the overlap of this Upanishad mantram with the passages of the shloka this way:

“The first half of this shloka refers to: 1. the Lord’s self-evident nature (i.e.), ever existing on His own 2. Srimathvam, ever associated with Lakshmi in nithya yOgam or eternal union

3. KalyANa guNaakarathvam, possession of all auspicious guNams 4. creation of Brahma in the first instance and through him the entire created cosmos as an act of grace( karuNayaa) and 5. revelation of the VedAs.

The third quarter of this shloka refers to Prapatthi as the only means for 28

Moksham. For, the only other means, Bhakti Yoga has to depend on Prapatthi to get over several hurdles in its course. Readers will remember how the charama slOka has been interpreted only to refer to anga Prapatthi even by Ramanuja in his GeethA BhAshya. It was Desika who first incorporated the charama slOka as a self sufficient and immediate means to Moksha in his Taathparya chandrikaa, a gloss on Ramanuja’s GeethA bhAshya, and also in the charama slOka adhikAra of Srimad Rahasya Thraya Saaram. In this shloka, Desika refers to both those aspects of Prapatthi only to demonstrate the Lord is easy of approach (sulabham) only to those, who rely on Prapatthi either as a direct means or an adjunct to Bhakthi yoga. Having said so much about the Lord, who is the goal and about Prapatthi as the means, Desika does Prapatthi in the last Quarter of this slOka in the words of the Upanishad”.

स्वतःसिद्धः श्रीमानमितगुणभूमा करुणया
विधाय ब्रह्मादीन्वितरति निजादेशमपि यः ।
प्रपत्त्या साक्षाद्वा भजन शिरसा वाऽपि सुलभं
मुमुक्षुर्देवेशं तमहमधिगच्छामि शरणम् ॥ ५॥

वृन्दानि यः स्व-वशयन् व्रज-सुन्दरीणाम्
वृन्दावनान्तर-भुवां सुलभो बभूव ।
श्रीमान् अ-शेष-जन-सङ्ग्रहणाय शेते
रङ्गे भुजङ्-ग-शयने स महा-भुजङ्गः+++(=आकर्षक-जारः)+++ ॥ ६॥

That Sriman who was easily accesible to the hosts of the lovely damsels of vraja (Gokulam) in the Brindavana region, and made them compliant to Him, – that Sriman who is a great seducer, is now reposing in His Adisesha couch at Rangam (Srirangam) with a view to seduce (draw into Himself) the entire race of mankind. Lord Sri Krishna who asked us to seek refuge in him is now cosily reposing in Srirangam. Let no one go away with the idea that He is no longer available to us to enable us to perform Prapatti at His feet.He is even now with us in the form of Lord Ranganatha. This is a fine way of reminding us that Vibhava and Archa are one. Though the Avatars of Krishna is no longer here like the waters of a (பெருக்காறு) now dried up, the Archa is, and always will be, with us here like a big lake full of water. so we can offer ourselves at the Feet of the Lord in Archa form as did our alwars and Acharyas. Nammalwar at the feet of the Lord of Thiruvengadam, Ramanuja at the feet of Lord Ranganatha, Desika at the feet of Lord Varadaraja of Kanchipuram and so on. This sloka thus stresses a great truth about Archa forms (inclusive of Saligrama forms) being the proper forum for our observance of Prapatti. If in Krishnavataram He drew Himself the Gopis, as ranganatha He is doing the same thing, attracting us all , our eyes,hearts and souls as He lieson the Adhisesha bed. If Krishna attracted the Gop-groups, Ranganatha seduces all mankind (அசேஷஜந) Ranganatha is referred to as a mahabhujangaha- a great seducer. Bhujanga is an amourous person greatly attractive to ladies.Krishna has been referred to as a Gopa-kanyabhujangaha in sloka 18 of Gopala Vimsati. He continues to be a bhujanga and a mahabhujanga at that, even in this archa form as Ranganatha. Vegasethu Emberuman (Yathokthakari Perumal of Kanchi) has also been described by Desika as a mahabhujangaha (Vegasethu stotram 6) “சேதே புஜங்கசயநே ஸ மஹா புஜங்க” the very words used in this Nyasa Tilaka sloka are used there also. Bhujangaha means a sepant also, here Adhisesha, the king of serpants, மஹா புஜங்க: புஜங்கசயநே சேதே— Rasokti (ரஸோக்தி) enjoyable expression. If the bed is a bhujanga, he who lies on it is a Maha bhujanga. Brinda-avana=protection of groups. That is Krishna’s act, Asesha-jana-sangahana, drawing all mankind unto Himself- that is Ranganatha’s act. With Desika each word has to be enjoyed in all its meanings and suggestions. This sloka is in the vasantatilaka metre.

This shloka provides an answer to the question relating to the five roopams of the Lord: Param, VyUham, Vibhavam, antharyAmi and archai. Which of these five roopams is the best for observing Prapatthi is the question. Swamy Desikan points out that archaa roopam is the preferred one because of its Parathvam and Soulabhyam. In this context, Swamy Desikan blesses us with a shloka to share the flood of his Aanandha anubhavam about the archaa Moorthy Sri RanganAthan.

KumAra VaradAcchAr’s commentary on this shloka is insightful: “Vaikunta sthaanE–asmadhAdhibhi: aasrayathum asakyathvAth asmadhAdaaSrayaNa-upayuktam soulabhyam Aasrithya parama kaaruNikO bhagavAn SrirangAdhi dhivya dEsEshu varthathE”. It is impossible for us to perform Prapatthi at Sri Vaikuntam with our gross sareeram and therefore, the most merciful Lord has made Himself available to us readily at dhivya dEsams like Srirangam. He rests 31 on His serpent bed at Srirangam with His athi-sundara roopam and enchants us. There at Srirangam, He rests “to capture us and we are intent on surrendering to Him”.

Ramaswami Iyengar:

“That Sriman, who was easily accessible to the hosts of the lovely damsels of Vraja (Gokulam) in the BrindhAvanam region, and made them compliant to Him, that Sriman who is a great seducer, is now reposing in His AdhisEsha couch at Rangam (Srirangam) with a view to seduce (draw into Himself) the entire race of mankind”.

Commentary

When the Lord took the VibhavAvathAram of KrishNa, He enchanted the assembly of Gopis. He also protected that assembly of gopAs and gOpis (Brundha+avanam). Our Lord was readily accessible to all the people and animals there. He became bhaktha sulabhan there. We missed being with Him at that time in BrundhAvanam and DhwArakai. To enchant us, who were not fortunate to be with Him then, our Lord is resting now at Srirangam on His AadhisEsha bed. As at BrundhAvanam in those days of His vibhava avathAram, today, Sri RanganAthan as archA Moorthy is waiting for our Prapatthi unto Him.

वृन्दानि यः स्ववशयन्व्रजसुन्दरीणाम्
वृन्दावनान्तरभुवां सुलभो बभूव ।
श्रीमानशेषजनसङ्ग्रहणाय शेते
रङ्गे भुजङ्गशयने स महाभुजङ्गः ॥ ६॥

रङ्गास्तीर्ण-भुजङ्ग-पुङ्गव-वपुः–पर्यङ्क-वर्यं गतौ
सर्ग-स्थित्य्-अवसान-केलि-रसिकौ तौ दम्पती नः पती ।
नाभी-पङ्कज-शायिनः श्रुति-सुखैर् अन्योन्य-बद्ध-स्मितौ
डिम्भस्याम्बुज-सम्भवस्य वचनैर् ओन्-तत्-सद्-इत्य्-आदिभिः ॥ ७॥

Those Dampatees (Divine Consorts) who are on the excellant couch (bed) in the form of king of serpants spread in Srirangam, who have a taste (rasa) for the sport of creation, protection and destruction, and who look at each other with a smile on Their lips while listening to the words like om-tat-sat pleasant to the ear uttered by Their child (Brahma) who emerged from a lotus and who reposes in that navel lotus. They are our protectors. Saulabyam of the Lord was dealt with in the previous sloka (ஸுலபத்வம்) His paratwa or transcendental greatness (ஸ்வாமித்வம்) is the topic of this sloka. The Saranya (protector or Refuge) must be easy to approach and at the same time he must have the greatness and the ability to protect. Lord Ranganatha is pictured to us here as the Jagat-karana. That is the first fact about Parabrahmam that the Brahma sutra point to ஜந்மாத்யஸ்ய யத: He who creates, protects and destroys — He is the supreme Being ஸர்க்க sarga (creation) Stithi (protection) and avasana (end or destruction) are the functions of the Divya Dampatees of Srirangam. They regard all these as sports (keli) and they delight in them. (ரஸிகௌ)They are now seen in Srirangam on the serpant couch spread there. Brahma, their child lying in the cradle that is the Lord’s navel lotus, lisps vedas, starting with om-tat-sat taught to him by his parents. Om is Pranavam a சிறு வேதம் according to desika. Tatis Brahmam. Sat is auspiciousness. Even as a father and mother are delighted when their child lisps, the Father and Mother of the world, Lord and Sri, feel very happy when Brahma utters “om tat sat” and so on. They look at each other with a smile on Their lips and together enjoy the lisping of Brahma. Those Dampatee (consorts) are our owners. We are their property. Therefore They are the Seshis and we are seshas (sesha is one who observes the end of another and exists only for the other. That other is Seshees) Thus Lord and Lakshmi together are Seshee. உத்தேச்யத்வம்…. ஏகசேஷித்வ….? (Sri Stuti 6) This sloka is in the Saardoola Vikreedita (சார்த்தூல விக்ரீடிதா) metre.

Oh Divine Couple who are seated on the grand bed (couch) of the expansively spread body of AadhisEsahn at Srirangam! From there, both of You perform and enjoy the sport of creation, sustenance and destruction of the universe and its beings. Oh RanganAthA! from Your navel arises a lotus in which Your son Brahma dEvan rests prattling powerful words since the time of his birth such as “Om tat sat”. Those lisps of Your child please You both very much. You are enchanted by those prattling of Your child and smile approvingly at him.

This fits well within the lOka reethi (customs of the world). May Thou both be 33

yEka SEshi for us and become the goal of our Prapatthi!

Commentary

In the previous s l O k a m , t h e soulabhyam of the L o r d a s B r u n d h A v a n a - c h a r a n w a s saluted. Here, the Parathvam (the t r a n s c e n d e n t a l Supremacy arising from the Jagath kaaraNathvam) of the Divine couple is celebrated. This is a profound salutation to the Swamithvam of this divine couple. S w a m i t h v a m implying sakthi and ease of approach (soulabhyam) are both essential for one to be a SaraNyan. Our Lord and His Devi have these two attributes in abundance and hence are recognized as SarvalOka SaraNyAs and yEka SEshis. They are enjoying their sports of the creation, nurturing and dissolution of the universes (Srushti, sthithi and avasaana) as they sit comfortably on the expansive couch formed by 34 sthithi and avasaana) as they sit comfortably on the expansive couch formed by the body of Their Adhi SEshan. The word SEshan stands for one “who subserves the end of another and exists only for the other”. In this context, Adhi SEshan has to be understood as the primordial, ancient SEshan engaged in serving his Lord and His Lady. Seated on their comfortable couch, the divine couple listen to the Veda vaakyams generated by their child in its not fully developed infant language (mazhalai). These Vedic words (Om tat sat) emanating from the child resting on the lotus cradle high above the naabhi of the Lord are full of meaning. Om is the prathama-aksharam uttered during recitation of the Vedam and recited at the beginning of all Vaidhika karmas.

“tat” is uttered (anusandhAnam) in all karmas, where the phalan is not sought.

That stands for the Supreme Brahman (ParamAthmA) and karma nivEdhanams to that Brahman in the spirit of Bhagavth preethi is marked by the word “tat”. The word “sat” is used in the instances of KarmAs, where some phalan or other is anticipated. “sat” is a Mangala sabdham. The divine parents instruct their first born child (Brahma dEvan) on these three meaningful words first (aksharAbhyAsam). Brahma dEvan takes the cue from his parents and spreads the message of Vedams and encourages the world to perform Vaidhika karmas.

The divine parents hear this first attempt at speech by Their child and as proud parents, the SEshi-pair are filled with joy. Swamy Desikan recalls this precious scene and reminds us that this Divine Couple is the object of our Self-surrender (SaraNaagathi) (dampathee na: pathee). This nirupAdhika SEshis are the principal target for our Prapatthi (Mukhya vishayam for our Prapatthi).

रङ्गास्तीर्णभुजङ्गपुङ्गववपुःपर्यङ्कवर्यं गतौ
सर्गस्थित्यवसानकेलिरसिकौ तौ दम्पती नः पती ।
नाभीपङ्कजशायिनः श्रुतिसुखैरन्योन्यबद्धस्मितौ
डिम्भस्याम्बुजसम्भवस्य वचनैरोन्तत्सदित्यादिभिः ॥ ७॥

घन-करुणा-रसौघ-भरितां परिताप-हरां
नयन-महश्-छटां+++(=समूहं)+++ मयि तरङ्गय रङ्गपते ।
दुरित-हुताशन-स्फुरित–दुर्दम-दुःख-मषी-
मलिनित–विश्व-सौध–दुरपह्नव-वर्ण-+++(श्वेत-)+++सुधाम् ॥ ८॥+++(5)+++

Lord of Rangam ! Pray let the effulgent bundles of kataksha issuing from Thy eyes toss their waves on me , eyes full with the flood of dense karunyarasa, and capable of wiping out extreme heat (anguish) and which katakshas are like indellible whitewash for the world-mansion dirtied and darkened by the soot of sorrow caused by the fire of unconquerable sin. From this sloka onwardsDesika addresses Lord ranganatha. The first and foremost request made to the Lord is to drench him with the dayaa-laden glances issuing from His eyes. தயபரீதை ரபாங்கை: (Dehaleesa stuti) தயாதரங்காநுசரை:கடாக்ஷை: (Hayagrreva stotram) Only by our becoming the recipients of His kataakshas, the extreme taapa (heat) caused by our sins can be got rid of. Let waves after waves of your kataaksha drench us . Only that way, will our pain and anguish subside. The world is now blackened by ink-like soot. Pray have it whitewashed by your துரபஹ்நவ வர்ணஸுதா the indelible and unwipable chunam(சுண்ணாம்பு) of your kataaksha. The sloka is in the Nardhataka metre. It finds a place in Sankalpa Suryodayam also. (Act VI,SI.68)

Oh RanganAtha! Dayaa nidhi! Your katAksham is filled with the radiant bundles of the flood of deep compassion for us. They banish our sufferings. They are like the inerasable white paint that covers the blemish of the dense blackish soot that resulted from the fire of our sins. May those sorrow-removing, dayaa laden glances of Yours fall on us and quench our samsAric afflictions!

Commentary

From here on, Swamy Desikan addresses Lord RanganAtha directly and prays for the compassion-filled glances of the Lord to fall on him (ghana karuNaa nayana maha: chaTaam mayi tarangaya). Swamy Desikan visualizes these dayaa-laden glances as unceasing waves and requests the Lord to drench him in those comforting waves. He describes his state as pitiable needing attention and recognizes the compassion-filled glances of the Lord will remove the 37

sufferings from the samsAric afflictions (paritApa harAm nayana maha: chaTaam). Swamy Desikan compares the cleansing effect of those glances to the fresh and inerasable white paint that eliminates (neutralizes) the blemishes of the dark soot caused by the wild fire of his sins. Your karuNaa kataksham should fall on me and result in adiyEn performing SaraNaagathy at Your sacred feet. This is the prayer of Swamy Desikan in this shloka. The dayaa-laden glances have been saluted in the other sthOthrams of Swamy Desikan: “dayaa bharithai: apAngai:” in Sri dehaLeesa Sthuthi and “dayaa tarangAnucharai: kaTaakshai:” in Sri HayagrIva SthOthram. Swamy Desikan prays in this shloka for unending waves of the Lord’s KaruNA kaTaaAksham to drench him and remove the samsAric pain and sorrow. This shloka is housed also in Sankalpa SooryOdhayam (act VI, shloka 68).

Swamy KumAra VaradAcchAr points out that the paramount guNam of the SaraNyan is His KaruNai. Swamy Desikan has created hundred plus verses on this KaruNaa (Dayaa) guNam of the Lord in his Dayaa Sathakam. Therefore Swamy Desikan salutes here the SarvalOka SaraNyan as the One filled with Ghana KaruNaa. This dense flood of compassion is forever flowing attribute of our LORD. The prayer is: “Oh RangapathE! asmath PathE! tava ghana karuNaa kaTaaksham mayi nidhEhi!”. May those waters of KaruNaa rasam drench adiyEn and cool me quickly from the taapams and the paritaapams of SamsAram! The message of this shloka is that the performance of MokshArtha Prapatthi is essential for a jeevan suffering from samsAric tApams.

घनकरुणारसौघभरितां परितापहरां
नयनमहश्छटां मयि तरङ्गय रङ्गपते ।
दुरितहुताशनस्फुरितदुर्दमदुःख मषी-
मलिनितविश्वसौधदुरपह्नववर्णसुधाम् ॥ ८॥

दुर्मोचोद्भट-कर्म-कोटि-निबिडो ऽप्य् आदेश-वश्यः कृतः
बाह्यैर् नैव विमोहितो ऽस्मि, कुदृशां पक्षैर् न विक्षोभितः ।
यो माहानसिको महान् +++(आत्रेयः किडाम्बि-कुलः)+++ यति-पतेर् नीतश् च तत्-पौत्रजान्
आचार्यान् इति - रङ्गधुर्य मयि ते स्वल्पावशिष्टो +++(रक्षा-)+++भरः ॥ ९॥+++(5)+++

Ranganatha! (By thy Grace) I have been made so as to obey commands notwithstanding the fact that I am bound down by crores of karmas from whose hold release is impossible; I am not enticed by systems of thought promulgated by those outside the fold of the Vedas; nor have I been confused or perplexed by the doctrines of kudrishtees(குத்ருஷ்டிகள்); I have had asmy Acharya the great grandson of that eminent personage who was in charge of the kitchen of Yatiraja (Ramanuja) Hence (my Lord) hereafter only a small burden rests on Thee in regard to me.

After dealing with saulabyamswamithwam and kaarunyam, three important aspects in the Lord’s saranyatwam in slokas 6,7 and 8 respectively, Swami desika in this sloka recounts the benefits conferred on him by the Lord up so far and reminds Him that only very little remains for Hm to do the matter of his protection.

four benefits that have accrued to him are set down in the sloka (1) I have been made to be born inthe race of man, Man alone can intelligently obey commands laid on him (2) I have not been cheated by systems of thought which do not accept the paramountcy of the vedas as pramana or source of knowledge. Those systems are known as Vedabaahya systems. (வேதபாஹ்ய மதங்கள்) Charuvaha, Buddhism etc., fall under this category. (3) and I have not at any time been attracted by the schools of thought which while purporting to accept the Vedas, misinterpret them or reject parts of them as invalid and so on. They are here referred to as குத்ருசாம் பக்ஷ: the views of குத்ருஷ்டிகள்Advaita Siddhanta comes under this group. (4) above all I have as my Acharya the great Aatreya Ramanuja (Appullar) who is the great grandson of Kidambi Aachchaan (கிடாம்பி ஆச்சான்)who was in charge of the kitchen in Acharya Ramanuja’s Ashramam (Ramanuja’s acharya had laid a behest on Ramanuja not to accept any food which was not prepared by Kidambi Aachchaan whose former name appears to have been sri Krishna Acharya as per Kumaravaradacharya’s commentary. so Aachchaan has been referred to here as மஹாநஸிகோ மஹான் மஹாநஸ (kitchen) See also யதிவரனார் மடைப்பள்ளி வந்தமணம் எங்கள் வார்த்தையுள் மன்னியதே(பரமபதசோபானம்) Aatreya Ramanuja was Aachchaan’s great grandson Pautraja. He was also the maternal uncle to Desika. He was Nadadoor Ammal’s (Vatsya Varada Guru’s) disciple and got a command from that Acharya to be young Venkatanatha’s (Desika’s) Acharya.

Lord of Srirangam! You have by your innate love (வாத்ஸல்யம்)achieved all this for me. What remains to be done by you for me is pretty little. “எதாவதீம் கமயிது:பதவீம் தயாளோ: சேஷத்வலேச நயநேககில அதிபார:” asks Desika of Lord Varadaraja in Varadaraja Panchasat. You have led me by the hands so far. Merciful Lord. is it going to be a big burden (task) for you to lead me along the remaining small path that alone remains for me to reach Thy feet?

A sense of thankfulness for all that the Lord has bestowed on him in the matter of his spiritual uplift, accompanied by aprayer to complete the gracious act, is voiced in the Sardoola Vikreedita metre.

Oh Lord of Thiruvarangam! The MahOpakArams done by You to me are limitless. My dhushkarmaas are beyond count. They are fierce and not easy to get rid off. In spite of their negative impact, You have blessed me with human birth in a vaidheeka kulam. In spite of this birth in this srEshta kulam, adiyEn could have been deluded by avaidhika, Veda Baahya mathams. You saved adiyEn from falling as a prey to these Naasthika (Vedam denying) and Kudhrushti mathams that distort the true meanings of the VedAs for their own sake. You blessed adiyEn to become the sishyan of the great grandson AppuLLAr (the 39 koLLu pEran) of the MahAn, MadaipaLLI AacchAn, who imbibed all SaasthrArthams from Bhagavath RaamAnujaa Himself, while he served as the head of the kitchen serving Udayavar. Oh RanganAthA! Up to this stage preceding adiyEn’s Prapatthi, You have blessed me with so many rare soubhAgyams. The residual responsibilities towards me are very little. That remaining upakAram that You have to bless me with is to accept adiyEn’s SaraNaagathi and lift me up to Your sacred feet at Your Supreme abode at Sri Vaikuntam and bless me to perform blemishless nithya kaimkaryam for You and Your Devi there.

**Lift me up to your sacred feet **

Commentary

In the preceding shlokas 6, 7 and 8, Swamy Desikan dealt with the Soulabhya, Swamithva and KaaruNya guNams of the Lord. In this shloka, Swamy Desikan 40 expresses his Krutajn~athai (gratefulness) to the Lord for all the great upakArams performed by Him and reminds the Lord of Srirangam about the remaining “small” help for his protection.

Swamy Desikan lists the four major upakArams of the Lord so far: 1. birth as a human being to follow Bhagavath Saasthrams, 2. freedom from the clutches of Veda Baahya mathams like ChArvAkam, Buddhism et al,

3. freedom from the pull of Kudhrushti mathams that distort the true meanings of Vedam and

4. blessings to be the sishyan of AppuLLAr, the great grandson of Kidambi AacchAn.

Swamy Desikan now asks Lord RanganthA a question: Having done so much for me already, would not you please lead adiyEn along the remaining distance to Your sacred Thiruvadi? It won’t be difficult at all for you to confer on adiyEn this blessing. This then is the prayer for completion of the spiritual journey through the performance of Prapatthi at the Lord’s sacred feet. My Lord! This would not be a great burden for You (madh vishayE tava bhara: svalpAvasishTa:). May adiyEn be blessed to ascend Parama padham via archirAdhi maargam at the end of this life and enjoy kaimkarya saamrAjyam there!

दुर्मोचोद्भटकर्मकोटिनिबिडोऽप्यादेशवश्यः कृतः
बाह्यैर्नैव विमोहितोऽस्मि कुदृशां पक्षैर्न विक्षोभितः ।
यो माहानसिको महान्यतिपतेर्नीतश्च तत्पौत्रजान्
आचार्यानिति रङ्गधुर्य मयि ते स्वल्पावशिष्टो भरः ॥ ९॥

आर्तेष्व् आशु-फला, तद्-अन्य+++(=दृप्त-प्रपन्न)+++-विषये ऽप्य् उच्छिन्न-देहान्तरा,
वह्न्य्-आदेर् अन्-अपेक्षणात् तनु-भृतां सत्यादिवद् +++(सर्व-जाति-)+++व्यापिनी ।
श्री-रङ्गेश्वर यावद्-आत्म-नियत–त्वत्-पारतन्त्र्योचिता
त्वय्य् एव त्वद्-उपाय-धीर्, +++(व्याज-मात्रत्वात्)+++ अपिहित-स्वोपाय-भावा ऽस्तु मे ॥ १०॥

Lord of Srirangam! Prapatti is capable of producing immediate effect to those in extreme distress; even in regard to others it is capable of doing away with another body (birth). It does not require as a pre-requisite agni-karya etc.(as does Bhaktiyoga) hence it is observable by all mankind like truth-speaking etc.,it is eminently fit for making the Prapanna entirely dependent on Thee for the rest of his life. And it involves the feeling that it has to be done at Thy feet with the conviction that Thou (alone) are the means. May such Prapatti be mine with the idea that that alone is not the upaya.

A very important sloka. It emphasises that the Lord alone is the siddhopaya or effective upaya and prapatti’s function is to bring that siddhopaya into play. Prapatti is therefore known as Saadhyopaaya. We have therefore to look on the Lord not only as Praapya (object to be attained) but as praapaka (one who gets for us what we desire) Thus Praapyatva and praapakatva, both vest in the Lord. This entails that prapatti which in a loose sense is regarded as an upaaya is really not the upaya. At the same time without prapatti, the siddhopaya will not come into operation.

In addition to the above, several facts and details about prapatti are made known to us. (1)ஆர்த்தப் பிரபத்தி i.e.,Prapatti performed by one in great distress seeking relief on the spot secures immediate Moksha (2) Even in regard to others who are known as த்ருப்த prapannas moksha is certain at the end of this life and they will have no future birth (3) prapatti can be observed by any one irrespective of creed, caste or sex. For it does not involve, as does Bhaktiyoga, upasana of Agni and other acts which only a select few can perform (4) Speak the truth is a direction to one and all and prapatti is like that, observable by one and all (5) The performance of prapatti means and involves a state of servitude to the Lord for the Prapanna’s life as laid down in the உத்தரக்ருத்யாதிகாரம் of Srimad Rahasyatrayasara. Swamy Desika prays that such a properly understood prapatti may be his. த்வயியேவ and த்வதுபாயதீ; Only in you and that too with the feeling that you alone are the upaya- – not the Prapatti that I perform.

This sloka is also in the Sardoola Vikreedita metre.

The glories of Prapatthi are hailed in this shloka. Bhakthi yOgam yields fruit after a long time. In between, one might have to take a few births. Vaidhika KarmAs are angams for Bhakthi yOgam and hence one might have to perform agni kaaryams like AgnihOthram. People of all varNAs are not eligible for practicing Bhakthi yOgam. It is a difficult task and the awareness of this approach creates a mingling of thoughts about the independence of the practitioner and the importance of Bhakthi yOgam. The practice of the Prapatthi yOgam to gain Moksham on the other hand is quite different: 42

1. It is easy to practice
2. It does not need any agni kAryam
3. It grants Moksham immediately after Prapatthi for one, who can not bear the pains of samsAram any more
4. It also permits one to engage in Bhagavath/BhAgavatha Kaimkaryam until the end of one’s time on earth and then leads to Moksham
5. All are eligible; there is no varNaasrama limitations 6. There is no gender based restrictions
6. The practitioner of Prapatthi yOgam is no longer the mukhya vishayam. Our Lord becomes instead the mukhya vishayam.
7. The Lord becomes upAyam and Phalan in Prapatthi
8. The Lord stands in the place of Bhakthi yOgam and our prayer in Prapatthi for Him to play that role because of our incapability to practise the arduous Bhakthi yOgam
9. One abandons the thought that Prapatthi is a mukhya upAyam like the Lord and recognizes that Prapatthi is an upAyam to gain the Lord’s grace and it is only the Lord who empowers us to perform Prapatthi.
10. Prapatthi unlike Bhakthi yOgam destroys even PrArabdha KarmAs.

MEANING

This Prapatthi yOgam will yield immediate phala for the Aarthan / Aartha Prapannan (One does not want to stay a moment longer on this earth and wishes to start his nithya kaimkaryam to the Lord in Parama Padham right away). For the Dhruptha Prapannan (contented Prapannan) who can wait until the end of his assigned life period, it grants Moksham at the time his body falls on ground. This Prapatthi yOgam does not require any agni kAryam like Bhakthi yOgam. It can be practised by members of all the varNams. It can be practiced by men and women. Prapannan recognizes that it is not the PradhAna upAyam but BhagavAn is the mukhya vishayam (primary means/PradhAna 43 upAyam). Prapatthi is a vyAja (mere pretext to invoke the Lord’s sympathy in one’s favour) and the Lord is the ancient SiddhOpAyan, who exists as the upAyam before Prapatthi. May this noble SaraNaagathi yOgam become fruitful to adiyEn!

आर्तेष्वाशुफला तदन्यविषयेऽप्युच्छिन्नदेहान्तरा
वह्न्यादेरनपेक्षणात्तनुभृतां सत्यादिवद्व्यापिनी ।
श्रीरङ्गेश्वर यावदात्मनियतत्वत्पारतन्त्र्योचिता
त्वय्येव त्वदुपायधीरपिहितस्वोपायभावाऽस्तु मे ॥ १०॥

त्वय्य् आचार्यैर् विनिहित-भरास्, तावका रङ्ग-नाथ
त्वत्-कैङ्गर्य-प्रवण-मनसस् त्वद्-गुणास्वाद-मत्ताः ।
त्वय्य् एकस्मिन्न् अपि विजहतो मुक्तवत् साधनत्वं
त्वच्-छेषत्व–स्व-रस–रसिकाः सूरयो +++(आचार्य-निष्ठ-भर-समर्पकाः)+++ मे स्वदन्ताम् +++(रुच्याम्)+++ ॥ ११॥

(greatones) who have had their (souls) burden entrusted to Thee, by their Acharyas, who are even Thine( in thought, word and deed) whose minds are always inclined towards service to Thee, who are intoxicated by drinking deep of Thy gunas (attributes), who have like Muktas totally given up all ideas of sadhanatva (upayatva) even in regard to Thy unique Self, who have innate taste (Rasa) about being Thy devoted servants— may such soories be ever sweet to me.

“If the Lord should come before me and say ‘ask for a boon from me’ , “I shall not ask him for wordly wealth (aiswarya) or aatmanubhava (kaivalya) or even Moksha” says Desika in Srimad Rahasyatrayasara, “but I shall beg of Him, to confer on me the pleasure and benefit of the company of great and true souls.”, whom he calls சுத்தாந்த ஸித்தாந்திகள், devoted to the Lord as a pativrata to her husband. This sloka of Nyasa Tilaka depicts the mentality and outlook of such devoted souls referred to here as ஸுரய: Six points about them are set out in the sloka. (1) They have had their saranagati performed by their Acharyas (Acharya-nishta is touched upon here. The saranagati referred to in sloka [5] ante is swanishta) Even as the father of a girl gives her away by way of kanyakadhanam to her husband, the Acharyas have handed over to the Lord the burden of their (disciples) protection. (2) தாவகா: “yours” in every sense of the term they become. They think, act and talk as God’s own. They have shed their sense of I and mine. (3) Their minds are always thinking of service to the Lord. All their work is transmuted into worship and their karma into kainkarya. (4) Like the Alwars they reveal in the numerous gunas of the Lord. They sing an d dance in ecstasy intoxicated by the Bhagavadgunas. ஆராதமனக்களிப்பு as Kulasekhara alwar puts it. நியதபுளகிதாங்கீ நிர்ப்பாநந்ந பாஷ்பா… This is how Vishnubhakti is pictured to us in Sankalpa Suryodaya. They exhibit all those symptoms. (மொய்ம்மாம் பூம்பொழில் [திருவாய்மொழி3-5] Verses furnish illustrations of the acts of such குணாஸ்வாத மத்தா: (5) like released souls(muktas) the persons for whom their acharyas have performed saranagati will no longer look upon the Lord as a sadhana or refuge. That stage has passed. If they worship the lord, or prostrate before Him it is all as Purusharta. பத்தாஞ்ஜலி புடஹ்ருஷ்டா: நம இத்யேவாதிந: all by way of enjoying Him. If we read or recite saranagati Gadya of Ramanuja or Nyasa Dasakam or adaikkalappattu of desika after going through saranagati in the Acharyanishta manner, it is only to feel the exhileration they induce in us. (6) They have now an innate rasa for seshatwa towards the Lord who is their Seshi. Serving Him in manifold ways, they feel happy. they have no longer any desire to obtain pleasure for themselves or others. தாதர்த்தயதி பரிஹ்ருத ஸ்வப்ரார்த்த பாவ: அந்யோப போகவிரஹாத நக: ப்ரபந்ந: புங்தேஸ்வபோக மகிலம் பதிபோக சேஷம். This is part of a sloka in த்வயாதிகாரம் of Rahasyatayasara. a prapanna feels that he no longer belongs to himself or to any other , but only to the Lord, his Seshi. His enjoyment is no longer dependant on anything or anyone else. Thus becoming faultless, he enjoys whatever he enjoys here as subservient to the enjoyment of pati or Lord. Thus pleasures for which they have no taste when they come to them from Him as His prasada or bounty, they relish them. Says Perialwar in his Tiruppallandu “உடுத்துக்களைந்த நின் பீதகவாடையுடுத்து கலந்ததுண்டு. தொடுத்த துழாய்மலர் சூடிக்களைந்தன் சூடுமித் தொண்டர்களோம்” Vibheeshana who had renounced (பரித்யக்தா) Lanka, accepted its kingship at the behest of Sri Rama.

Those who answer to this six-fold description are referred to as ஸூர்ய: The suggestion seems to be that they are Muktas even here. அம்ருத இஹ பவதி. They are referred to as ஜீவந்முக்த ஸத்ருஸா: In Acharya Sataka. The Alwars have time and again sung about this earth itself becoming Heaven, and their indifference about going to Paramapada “அச்சுவை பெறினும் வேண்டேன்” (திருமாலை 2) நின்புகழில் வைகும்தம் சிந்தையிலும் மற்றினிதோ நீ அவர்க்கு வைகுந்தம் என்றருளும் வான் (பெரிய திருவந்தாதி 53) நெடுமாற்கடிமை –திருவாய்மொழி 9-10 may also be referred to here. The prayer ஸூரயோ மேஸ்வதந்தாம் (May those souls be ever sweet to me is an echo of Nammalwar’s prayer in that Tiruvaymozi. The metre is Mandaakraanta

avatArikA:

The glories of the SuddhAntha SiddhAnthis (Sri RanganAtha pathivrathais) are celebrated here as persons of emulation by the PrapannAs.

Meaning

Oh RanganAthaa! May those great souls, whose souls are entrusted by AchAryAs for protection by You, who identify themselves with You in thought, word and deed (SuddhAntha SiddhAnthis), whose mind are always gravitating 45 towards kaimkaryam to You, who delve deep in to Your anantha kalyANa guNAnubhavam, who like muktha jeevans have abandoned the idea of Yourself being upAyam anymore, who have developed an exquisite, innate ruchi, rasaa about being Thy devoted servants (SEshans) to You as the Sarva SEshi –May the thought of such muktha jeevans and nithya sooris be forever sweet to adiyEn’s mind!

Commentary

In the previous shloka, Sva nishtai performed by an eminently qualified adhikAri was covered. In this shloka, AchArya nishtai is the subject matter. In this mode of performance of one’s Prapatthi, AchAryan performs the Bhara SamarpaNam on behalf of the Mumukshu (One who desires Moksham). After Prapatthi, they 46 become VisEsha abhimAna vishaya BhUthar (special objects of abhimAnam) for You and develop intense ruchi for Kaimkaryam to You and Your Devi and constantly enjoy reflections on Your anantha kalyANa guNams. All the other PrapannAs have You as their upAyam; AchArya nishtAs on the other hand consider their AchAryan as their upAyam and upEyam. Swamy ParAsara Bhattar says in this context (AchArya nishtai): “my burden was made Yours by the AchAryAs; and I too uttered the words spelling out SaraNaagathy”. The result is that adiyEn enjoys the fruits of Prapatthi and engage in AchArya and BhAgavatha Kaimkaryams. It is a blessed state to be! Swamy Desikan states that he too wishes to enjoy that blessed state.

त्वय्याचार्यैर्विनिहितभरास्तावका रङ्गनाथ
त्वत्कैङ्गर्यप्रवणमनसस्त्वद्गुणास्वादमत्ताः ।
त्वय्येकस्मिन्नपि विजहतो मुक्तवत्साधनत्वं
त्वच्छेषत्वस्वरसरसिकाः सूरयो मे स्वदन्ताम् ॥ ११॥

+++(प्रपन्नाः)+++ कल्प-स्तोमे ऽप्य् अपास्त-त्वद्-इतर-गतयो ऽशक्ति-धी-भक्ती-भूम्ना
रङ्गेश +++(त्वाम् प्रति)+++ प्रातिकूल्य-क्षरण–परिणमन्-निर्विघातानुकूल्याः ।
त्रातारं त्वाम् अभेद्याच् छरण-वरणतो नाथ निर्विघ्नयन्तः+++(5)+++
त्वन्-निक्षिप्तात्म-रक्षां प्रति रभस-जुषः +++(मोक्षम् प्रति)+++ स्व-प्रवृत्तिं त्यजन्ति ॥ १२॥

Ranganatha! Lord ! Those who have realised that they have no protector but Thee in all times to come because of their impotence, faith and devotion, who without committing acts interdicted by Thee, act according to Thy mandates, who have by their invincible saranagati removed all obstacles in the matter of their protection by Thee — their sole protector, though they may have a desire for swift release, completely abandon their individual effort in the matter of their protection which they have entrusted to Thee.

A very important mentality of Prapanna during the post-prapatti period is the topic of this sloka. Incidentally the angas that are essential for performing saranagati are also set out. Desika quotes Ramanuja as having observed : “ஒருவன் ப்ரபந்நன் ஆனால் அவனுடைய ஆத்மயாத்ரை பகவத்நிலையாகையாலே அதில் அவனுக்கு அந்வயம் இல்லை. உண்டு என்றிருந்தானாகில் ஆத்மசமர்ப்பணம் பொய்யாமித்தனை.” As the soul’s further journey has been entrusted to the Lord and in His hands, the prapanna has no longer anything to do with it, if he has truely and sincerely performed his saranagati. so, Desika says in this sloka that a Prapanna must totally abandon his individual effort in regard to the protection of his soul which, by way of saranagati, he has entrusted to the Lord in the following manner :–

(1) The prapatti is prefaced by the feeling that in all eternityno one else but the Lord can protect us. A sense of our importance and helplessness must make us take to prapatti

(2) We must also be imbued with Mahaviswasa, unshakable faith in His protecting grace and the efficiency of prapatti. we must take to it in the abundance of our love towards Him.

(3) Then there must be the total eschewing of any manner of disobedience to His commands — the do’s and the do not’s. (4) we must feel that henceforth we shall follow His directions and thereby please Him (5) Lastly we must pray to Him to be our protector. These five angas are (1) Karpanya anusandhana (2) Mahaviswasa (3) Pratikoolya varjana (4) Anukoolya sankalpa and (5) Gopatrutva varana. saranagati performed with these five is the angi or main part,. It is also usual to reckon saranagati also as an angam and refer to saranagati as shadanga yogam.

This and the next sloka are in the Sragdhara metre.

avatArikA:

The mind set of PrapannAs in the post-Prapatthi period is the subject matter of this shloka. The five angAs of Prapatthi are also referred to in this shloka.

Meaning

Oh RanganAthaa! The prapannAs are of the firm conviction that they have no one else but You to protect them (ananya gathi:). They are “apAsta tvat itara gataya:”. They also are convinced that they do not have the power/sakthi to 48 seek any other upAyam other than Yourself to protect themselves (Aakinchanyam). Therefore, they will not seek any one except You as their refuge even after the passage of many kalpams. They have unshakable faith in You as their protector (Mahaa ViswAsam). They have immeasurable bhakthi for You (bhakti bhoomnA). They will not engage in any act that will displease You (praathikoolya varjanam). They will actively engage in kaimkaryams that will meet with Your MukhOllAsam (aanukoolya sankalpam).
They will have utter faith in You as their unfailing Protector to display their gOpthruthva VaraNam (trAtAram tvAm abhEdyAt SaraNa varaNata:). Through the expression of their Aakinchanyathvam, they have displayed the angam of KaarpaNyam. They have abandoned any effort at their Aathma RakshaNam after placing the burden of protection at Your sacred feet even when they are eager to enjoy the fruits of their Prapatthi 49 (rabhasa jusha: api, tvat nikshipta Aatma rakshAm prati sva-pravruttim tyajanti). They are PuNyasaalis. They place their Aathma rakshaa Bharam at the sacred feet of Yours. You have been waiting for them. All the karmas that stood as VirOdhis for Prapatthi are gone now. They have reached a state of eagerness to enjoy You at Parama padham. In spite of that heightened sense of anticipation, they do not engage in any effort to hasten this process after their Prapatthi anushtAnam and wait patiently for the Phalan with full faith in You.

Commentary

This is a shloka to celebrate the mind set of SvanishtAs who believe firmly that Aathma Yaathrai is Bhagavadh adheenam and stay from any attempts at Sva-rakshaNam. For them, “sva-pravrutti nivrutti is Prapatthi” (i.e.), cessation from personal efforts at Sva-rakshaNam after Prapatthi lest their Prapatthi performed earlier would become null and void. The upadEsam of MokshArtha Prapatthi is done only once.

कल्पस्तोमेऽप्यपास्तत्वदितरगतयोऽशक्तिधीभक्तीभूम्ना
रङ्गेश प्रातिकूल्यक्षरणपरिणमन्निर्विघातानुकूल्याः ।
त्रातारं त्वामभेद्याच्छरणवरणतो नाथ निर्विघ्नयन्तः
त्वन्निक्षिप्तात्मरक्षां प्रति रभसजुषः स्वप्रवृत्तिं त्यजन्ति ॥ १२॥

त्यक्तोपाय-व्यपायांस्, तद्-उभय-करणे स-त्रपान् सानुतापान्
भूयोऽपि त्वत्-प्रपत्त्या प्रशमित-कलुषान् - हन्त सर्वं-सहस् त्वम् ।
रङ्गिन् न्यासान्तरङ्गाखिल-जन-हितता-गोचर–त्वन्-निदेश-
प्रीति-प्राप्त–स्व-वर्णाश्रम-शुभ-चरितान् पासि धन्यान् अनन्यान् ॥ १३॥

Ranganatha! Thou who dost put up with pardon everything , doth protect those blessed and fortunate persons who have discarded all other means (but prapatti) and all sinful deeds , who if perchance they take to them or either of them , get abashed and remorseful , and get cleansed by performing prayaschitta prapatti , and who observe all dharmas suited to their varna and asrama out of sheer love for Thy commands which aim at the welfare of one and all and indicating Nyasa as the means and who are exclusively Thine. How wonderful!

Certain other aspects of the prapannas post-prapatti life are touched upon in this sloka. He has given up everything else such as kaamyakarams (acts performed with a view to securing other desires) and sinfulness. But some times it so happens that certain actions on his part occur which fall under those categories. He at once feels abashed தழுவல் வினையால் பக்கம் நோக்கி நாணிக் கவிழ்ந்திருப்பன்” Nammalwar. He will also be struck with remorse (அனுதாபம் – பச்சாத்தாபம்) To wash away the effect of those acts, he will at once do prayaschittam (atonement or expiation) by way of Prayaschitta Prapatti. This must be distinguished from புந: ப்ரபத்தி or second prapatti which has been ruled out already.

Then the prapanna takes to following the Lord’s mandate in the shape of shastras suited to his caste (varna) and his mode of life (asrama). This he does out of sheer pleasure. Like a pativrata doing her husband’s behests for the mere pleasure of it and not as under compulsion. சாஸ்த்ரீய நியமநாதிகாரம் of Rahasyatrayasaram lays special emphasis on the Prapanna following the Lord’s commandmnts all through life. “அங்கீகுர்வந் அநகலளிதாம் வ்ருத்தி மாதேஹ பாதாத்” is part of உத்தாக்ருத்யம் –code of conduct in the prapatti period.

A special point is made in the sloka about the Lord’s mandate. It is calculated for the welfare of all mankind அகில ஜநஹிதகோசர. Prapannas who act in the above manner are referred to as சுபசரிதாந் men of faultless and auspicious life and அநந்யாந் -exclusively dedicated to the Lord with a blind eye towards other gods and other ends.

Such prapannas come under the exclusive protection of the Lord.

avatArikA:

This shloka focuses on the behaviour of PrapannAs, whose vow it is not trespass on Bhagavath Saasthrams. Our Lord’s commands are for the well being of all mankind (akhila jana hitatA gOcarA). PrapannAs, who have this code of conduct, are saluted as **“**Subha charithAn” (people of blemishless and auspicious lives). These PrapannAs turn a blind eye towards other gods. Such PrapannAs displaying Mahaa Viswaasam in Sriman NarayaNaa come under His exclusive Protection.

51

Meaning

“Oh RanganAthaa! Thou who puts up with (pardon) every thing, doth protect those blessed and fortunate persons who have discarded all other means (but Prapatthi) and stayed away from all sinful deeds; if perchance they take to these sinful deeds, they get remorseful, and get cleansed by performing PrAyascchittha Prapatthi; they observe all dharmAs suited to their varNa and Aasrama out of sheer love for Thy commands, which aim at the welfare of one and all. You treat such people of blemishless conduct as exclusively Thine. How wonderful it is to reflect on this!”

Commentary

This shloka focuses on additional aspects of the conduct of an ideal Prapannan in the Post-Prapatthi period. They abandon sinful deeds and also Kaamya KarmAs (thyaktha upAya vyapAyan); if they end up engaging in such acts, they become remorseful and ashamed (tath ubhaya karaNE sathrapAn saanuthApAn). The acquiring of sins and the engagement in Kaamya karmas trouble them and drive them to perform PrAyascchittha Prapatthi at Your sacred feet and get cleansed of those sins (bhUya: api tvat prapattyA praSamita kalushAn bhavati). They follow scrupulously all of Your commands intended for the well being of all and become distinguished for the strict observance of VarNAsrama dharmams. They are blessed because they do not look at any one other than You and do not seek any phala except MOksham (tvat nidESa preeti prApta sva-VarNAsrama subha caritAn). These dhanyAs are so special to You that You take exclusive care of them. You rush to the rescue of these dhanyAs, who know of no refuge except You. These dhanyAs live an exemplary, single minded devoted life performing AarAdhanam to You and You alone as Your SEsha bhUthAs. They have not even a remote connection to the anya dEvathAs and consider any such involvement as a stain in their post-Prapatthi life. It is no wonder that You are moved and take such good care of them.

त्यक्तोपायव्यपायांस्तदुभयकरणे सत्रपान्सानुतापान्
भूयोऽपि त्वत्प्रपत्त्या प्रशमितकलुषान्हन्त सर्वंसहस्त्वम् ।
रङ्गिन् न्यासान्तरङ्गाखिलजनहिततागोचरत्वन्निदेश-
प्रीतिप्राप्तस्ववर्णाश्रमशुभचरितान्पासि धन्याननन्यान् ॥ १३॥

शोकास्पदांश-मथनः श्रयतां भवाब्धौ
रागास्पदांश-सहजं न रुणत्सि दुःखम् ।
नो चेद् अमी जगति रङ्ग-धुरीण भूयः
क्षोदिष्ठ+++(←क्षुद्र)+++-भोग-रसिकास् तव न स्मरेयुः ॥ १४॥+++(5)+++

Ranganatha! In respect of those who have sought refuge in Thee, Thou dost do away with part of their karma which will beget another painful life in the sea of samsara. But thou dost not prevent the pain and grief which naturally flows from that other part which (not being destroyed by prapatti) foster desire. (there must be good reason for this.) If thou preventest grief which is the consequence of praarabdha karma which will function till the end of this life, they will get immersed in worthless worldly pleasures once again and will not think of Thee.

This sloka answers a question that is likely to well up in the hearts of prapannas. I have been promised ineffable bliss after this life. But here I am suffering untold misery in this life even after prapatti. How about it? The one answer, of course, is that having accepted the sway of the praarabdha karma till the end of this life, you must undergo all the suffering it will bring in its wake. சரீரத்தோடே இருக்க இசைந்த காலம் ஸர்வதுக்க நிவ்ருத்தியைக் கணிசிக்கக் கூடாது. —விரோத பரிஹாரம் (Rahasya) In this sloka Desika gives a better and more satisfying answer. If the Lord should wipe out the effects of the evil karma and make the Prapanna enjoy earthly pleasures, he is sure to develop a taste for them once again and forget the Lord. It was the suffering and pain that he underwent that drove him to seek asylum at the Lord’s feet and perform prapatti. If they are put out of the way, there will be no incentive to think of the Lord at all. மறப்பெல்லாம் ஏதமே Forgetting Him is sin, says Nammalwar. Also மறப்பின்மை யான் வேண்டும் மாரு Remembering you ever and never forgetting you is the wealth I seek. அவிஸ்ம்ருதி த்வச்சரணா ரவிந்தே பலே பலே அஸ்துபவத்ப்ராஸாதாத். –Mukundamala)

This sloka is in the Vasantha Tilaka metre.

Meaning

Oh Lord of Thiruvarangam! You bless the PrapannAs with freedom from rebirth in this samsAra maNDalam (SrayatAm bhava abhdhou Soka Aaspada amsa mathana:). As a result of this anugraham of Yours, those who sought refuge in You gain Moksham at the end of their life. You do however give a mixed blessing during their life on earth during the Post-Prapatthi period: You present them some sorrows while they enjoy some sukham with their bodies.

This is commonly seen. If You had willed, You could have wiped out those sorrows and let them enjoy unalloyed sukham. There seems to be a reason for not removing those sorrows. You have perhaps concluded that the enjoyment of these alpa sukhams will create ruchi for them in the minds of the PrapannAs, which in turn will lead to their forgetting You. If the sukhams are mixed with dukkhams, then the prapannAs would gradually lose interest in the worldly sukhams and think more about You during the post-Prapatthi stage of 53 their lives. This might be the reason why PrapannAs also experience sorrows here before their ascent to Parama Padham.

शोकास्पदांशमथनः श्रयतां भवाब्धौ
रागास्पदांशसहजं न रुणत्सि दुःखम् ।
नो चेदमी जगति रङ्गधुरीण भूयः
क्षोदिष्ठभोगरसिकास्तव न स्मरेयुः ॥ १४॥

+++(मोक्ष-)+++हेतुर् वैधे विमर्शे +++(कृते)+++ भजनवद् इतरत् +++(प्रपत्त्याख्यम्)+++ - किं त्व् अनुष्ठान-काले
वेद्य-त्वद्-रूप-भेदो विविध, इह स +++(वेद्यः त्वद्-अपेक्षया)+++ तूपायतान्यानपेक्षा ।
रङ्गिन् प्रारब्ध-भङ्गात् फलम् अधिकम्, अनावृत्तिर् उक्ता,+इष्टिवत् स्यात्
“नाना शब्दादि-भेदात्” प्रपदन-भजने सूचिते सूत्रकारैः ॥ १५॥

Ranganatha ! If regard be had to Vidhi (command), like Baktiyoga - the other one (prapatti) also is an adequate cause (sadhana) for the attainment of moksha.
But the quality (attribute) of Thine to be kept in mind and invoked is varied and various in Baktiyoga.
Here (in prapatti) however, that attribute is Thy being the upaya without the need for any other.
By the destruction of prarabdha karma, the effect is (fruit) is greater (than in Bhaktiyoga) . Prapatti is ruled out as in yoga. Prapatti and Bhakti have been indicated to be different because of difference in the words (used for each) by the author of the (Brahma) sutras.

That Bhakti and Prapatti ar two different sadhanas (upayas0 for attaining moksha is established by this sloka. The opening words of the sloka are that both are Moksha-hetus. For, there are விதிவாக்யங்கள் for both. உபாஸீத etc. for Bhakti and சரணம் வ்ரஜ for prapatti.

starting from the word கிம்து four points of difference between the two sadhanas are pointed out. (1) While pursuing Bhaktiyoga, though Para Brahmam is one and the same, the different Brahma-vidhyas such as Daharavidya, Bhoomavidya, Sadvidya and so on point different gunas of Brahmam for being meditated upon in each of them. In prapatti however the வேத்யத்வ ஆகாரம் aspect to be kept in view is only one, namely His standing in the place of karmayoga etc. which we are unable to pursue. This is known as உபாயாந்தர ஸ்தாநாபந்நத்வம் – taking place of other upayas and being by Himself the ony upaya. This is a distinctive characteristic of Prapatti.

2. By the immediate destruction of praarabdha karma (except till the end of this life)prapatti scores over Bhaktiyoga in which attainment of Moksha is postponed to the working out of the entire praarabdha karma in one or many subsequent lives.

3. Prapatti has to be performed only once like Yagas. It is not only ஸக்ருத்கர்த்தவ்யம் but க்ஷணகர்த்தவ்யம், Bhaktiyoga is a long drawn out process.

4. In the Brahma Sutras there is asutra in the third quarter of the third chapter which states definitely that Bhakti and Prapatti are different ( நாநா) means because of the uses of different words such as உபாஸீத and சரணம் வ்ரஜ , சப்தாதி, சப்த etc, i.e., not only சப்த but வேத்யாகாரம் etc.

This sloka is in the Sragdhara metre.

avatArikA:

This shloka points out that Prapatthi and Bhakthi are distinctly different upAyams for Moksham. Swamy Desikan points out here their differences.

Prapatthi needs to be observed only once; Bhakthi yOgam has to be practiced however with undiminishing intensity all thru the saadhakan’s life. There is yet another difference between Prapatthi and Bhakthi, when it comes to the destruction of one’s karmAs. There are three kinds of sins:

1. Sanchitham [[55]]
2. PrArabdham with its two divisions (abhyugatha PrArabdham and anabyugatha PrArabdham). Sanchithams are those accumulated and unspent from previous births. PrArabhdhams are those, which have begun to yield fruit. PrArabdha Karmas have two subdivisions. The anabhyagatha PrArabhdham is experienced over many janmAs. The abhyugatha PrArabdham is experienced in this life and it ends there.
3. Aagami: Those accumulated afresh after Prapatthi. Aagami sins can be classed as resulting from unconsciously acquired ones and those which are acquired consciously. Regarding the unconsciously acquired Aagami, BhagavAn does not punish the Prapannan; for the deliberately acquired one, BhagavAn gives light punishment or destroys them when the Prapannan performs the right kind of PrAyascchitthm (expiatory act).

This benefit does not exist for one practising Bhakthi yOgam. Lapses would yield one or more births for the Bhakthi yogi before he gains moksham.

Therefore Prapatthi is superior to Bhakthi yOgam for Moksham.

MEANING

Oh RanganAthA! SaasthrAs have elaborated on the upAyams/Saadhanams for Moksham. A careful study of these Saasthrams reveals that Bhakthi yOgam like Prapatthi yOgam is also a direct upAyam for Moksham.
Bhakthi yOgam can be practised thru many routes such as Sadh Vidhyai, Dahara Vidhyai, VaiswAnara Vidhyai etc.
When you choose one of these Vidhyais as upAyam for Moksham, they have to choose that guNam of Yours, which is pertinent to that Vidhyai. The specific guNam (aspect of Brahman) for use in the different upAsanA routes for gaining Moksham have been spelled out in the various Upanishad sections and Brahma Soothrams (III.3). These VidhyAs are “alternatives as well as equivalents”. The Saadhaka has to pick and choose among Your many guNams in Bhakthi yOgam.

In Prapatthi yOgam however skips the need for such a choice among the various guNams. Your intrinsic nature (SvbhAvam/tanmai) alone needs to be reflected upon. [[56]] Prapatthi does not need as prerequisite Karma Yogam. Oh Lord! You stand in place of Karma and Bhakthi yOgam and help the Prapannan. Positioning of the Lord in place of the difficult to practice Bhakthi yOgam or other upAyams is Bhara SamarpaNam or Prapatthi. Our Lord thus becomes nirapEksha hEthu or upAyam. The Prapannan does not seek other upAyams (displays nirapEksham). The Lord stands in place (Sarva dharmAn parithyajya) and He becomes the veritable nirapEksha upAyam for the **NirapEksha upAyam ** one performing Prapatthi. Prapatthi is an equivalent path for Moksham like Bhakthi yOgam, where Vedam (Sruthi) mandates and enjoins to engage in upAsanA: “Bhajasva, upAseetha”. Prapatthi also has a similar command in Smruthi: “SaraNam vraja”. Based on such commands, Bhakthi and Prapatthi yOgams are equivalent routes to Moksham. Prapatthi Yogam is superior in that it is done only once and it destroys the two kinds of Paapams and assures Moksham at the end of the current life. In these aspects, Prapatthi Yogam is different than Bhakthi yOgam although the end phala is the same.

हेतुर्वैधे विमर्शे भजनवदितरत् किं त्वनुष्ठानकाले
वेद्यत्वद्रूपभेदो विविध इह स तूपायतान्यानपेक्षा ।
रङ्गिन्प्रारब्धभङ्गात्फलमधिकमनावृत्तिरुक्तेष्टिवत्स्यात्
नाना शब्दादिभेदात्प्रपदनभजने सूचिते सूत्रकारैः ॥ १५॥

भक्तौ रङ्ग-पते यथा खलु पशुच्-छागादिवद् वेदन-
ध्यानोपासन-दर्शनादि-वचसाम् इच्छन्त्य् अभिन्नार्थताम् ।
व्यक्त्य्-ऐक्याच् छरणागति-प्रपदन-त्याग++आत्म-निक्षेपण-
न्यासाद्येषु तथैव तन्त्र-निपुणैः पर्यायता स्मर्यते ॥ १६॥

Ranganatha! Experts in tantra (Mimamsa and Vedanta) desire to invest words like vedana (knowledge), dyana (contemplation) Upasana (service, worship) darsana (seeing, appearance) etc., occuring in Bhaktiyoga with one and the same meaning (i.e., as indicating the same act) as in the case of Pasu {(animal and chchaaga (goat) }in yaga. In the same mannerwords like Saranagati prapadhanam Atmanikshepa, nyasa etc., are taken to be synanymous words since all of the indicate one and the same matter.

In the karmakanda (Poorvamimamsa) of the vedas the word Pasu (பசு) normally indicates a four footed animal. It may be a cow, a horse or a goat. In certain portions though the word Pasu alone is used, Mimamsakas have interpreted that word to be reference only to a goat (chchaaga) and not to any other animal.

So too in the Gnana – kanda (Upanishad) – Uttara mimamsa , words in connection with Bhakti with apparently different meanings like vedana, (knowledge) dhyana (contemplation)upasana(worship) and dharsana (seeing) are taken by Vedantins to signify one and the same bhakti . In the same manner in regard to prapatti the learned ones regard words like Saranagati, Prapadana, Thyaga, Atmanikshepana, Nyasa etc., as synonymous terms, though each word is capable of yielding by reference to its root – meaning different shades.

This sloka is in Sardoola Vikreedita metre.

Sloka – 17

ÌuɵÉÉxÉÉrÉÉxÉpÉÔqlÉÉlrÉxÉïlÉpÉeÉlÉrÉÉãaÉÉæUuÉã MüÉã ÌuÉzÉãwÉ:

iÉixɯÉuÉãÌmÉ kÉqÉÉïliÉU CuÉ bÉOûiÉã MüiÉ×ïpÉãSÉ̲MüsmÉ:

iɯãSÉã U…¡ûzÉÉÌrɳÉÌlÉiÉUaÉÌiÉCAÉŽÑijÉzÉÉãMüÉÌiÉUãMüÉlÉç

xÉ̲ŽÉSÉæ ÌuÉMüsmÉxiuÉÍpÉqÉÌiÉ ÍpÉSrÉÉ iÉãlÉ iÉiɧÉæMüUÉzrÉqÉç

விச்வாஸாயாஸ பூம்நா ந்யஸநபஜநயோ : கௌரவே கோவிசேஷ :

தத்ஸத்பாவேபி தர்மாந்தர இவகடதே கர்த்ருபேதாத் விகல்ப : l

தத்பேதோ ரங்கசாயிந் அநிதரகதிதாத்யுத்த சோகாதிரேகாத்

ஸத்வித்யாதௌ விகல்பஸ்து அபிமதி பிதய தேநதத்ரைக ராச்யம்ll

Lord reclining in Rangam! Between Nyasa and Bhakti which require (respectively)abundant faith (Mahaviswasa) and abundant effort, what is the difference? (Both are hard). Though they may be of the same nature (in regard to result) only one of them can be adopted by a person and that is decided by his fitness or otherwise, just as in the case of any other dharma. That difference arises by the grief arising out of having no other go. But the difference among the several vidyas like Sadvidya is occasioned by the difference in taste of the upasaka. That is why and how all of them are of the same group.

Another sloka in Sragdhara. Bhaktiyoga and prapattiyoga are compared and contrasted. At the beginning of the Sloka -15 it was stated that like Bhakti (பஜநவத்)is Prapatti(இதரத் – the other one.). Both are hard to pursue. Bhakti involve extensive exertion and trouble (ஆயாஸபூமா) for a long long period till the end of praarabdha karma. Prapatti involves viswasa which is very hard to attain, vide sloka 19 -post,. In Parikaravibhaga Adhikara of Rahasyatrayasara the following passage occurs: “ஒருத்தனுக்கு மஹா விச்வாஸம் பிறக்கையிலருமையை நினைத்து “கல எள்ளுக்கட்டுப் போய் கல எண்ணெயாயிற்று” என்று எம்பார் அருளிச்செய்தாரிறே. A land lord asked his tenant to pay rent at 1 kalam (96 Madras measures) of gingelly as melvaram. When the tenant pleaded inability to pay so much, the landlord said “well you pay me one kalam of gingelly oil” How many kalams of gingelly seeds will be needed to obtain one kalam of oil ! Just like that to obtain Mahaviswasa in prapatti is even harder than pursuing the arduous path of bhakti.

But one can pursue only one of them. And that depends upon his status and capacity. Only persons belonging to a particular caste can practice Bhaktiyoga. Even they can not take to it unless they have got the necessary gnana and sakti and powers of endurance. If any one of these qualifications is wanting one cannot take to Bhaktiyoga. He has , if really he is anxious to attain Moksha, necessarily to turn to prapatti. His unfitness for Bhaktiyoga really qualifies him for taking to prapatti. This sloka stresses the existence of grief in a Mumukshu over his lack of sakti as a condition for prapatti. In fact it is a qualification அதிகாரம் its anusandana is also an anga.

Lastly the several vidyas in Bhaktiyoga like sadvidya, dahara vidya, Vaiswanara vidya are referred and it is pointed that they all fall under one group: the distinction between them relates to the mode of upasana which may vary according to the taste and proctivities of the upasaka.

avatArikA:

Here, Swamy Desikan establishes that the different words used for Prapatthi are one in meaning (paryAya Sabdhams) as is the case with Bhakthi yOgam as well.

Meaning

Oh RanganAtha! Among the terms used for explaining Veda KarmAs, the word

“Pasu” is used generally to denote the four legged animals. It is suggested that 58

“Pasu” is to be used for performance of the Yaagam. Later, Karma KaaNDam specifies that “ChAkam” (goat) is to be used. “Pasu” is the general term and the specific four legged animal is “saakam”. MeemAmsakAs have used the ChAka-Pasu nyAyam to establish that it is the goat that has to be used, when the reference is to the four legged animal (Pasu). Similarly, Upanishads use multiple words for in the context of Bhakthi yOgam: 1. Vedanam (knowing God),

2. DhyAnam (meditation)

3. upAsanam (reflection) and

4. Darsanam (seeing through mind).

VedAntha Saasthrasms have established through the ChAka Pasu NyAyam approach that all these words are ParyAya sabdhams and they do not mean different things. Same is true for Prapatthi; it is called 1. Prapatthi/Prapadhana (resorting to God), 2. SaraNaagathy (Total surrender to God), 3. nyAsa (placing the soul),

4. Athma nikshEpa (surrendering the soul and placing it at the sacred feet of the Lord),

5. Bhara nyAsa (leaving the burden of protection with the Lord) and 6. tyAga (abandonment of worries about self).

Again, all these different words refer to only one meaning. One SamAnya sabdham is alluded to as different visEsha Sabdhams and yet they have identical meaning and thus become ParyAya sabdhams.

59

भक्तौ रङ्गपते यथा खलु पशुच्छागादिवद् वेदन-
ध्यानोपासनदर्शनादिवचसामिच्छन्त्यभिन्नार्थताम् ।
व्यक्त्यैक्याच्छरणागतिप्रपदनत्यागात्मनिक्षेपण-
न्यासाद्येषु तथैव तन्त्रनिपुणैः पर्यायता स्मर्यते ॥ १६॥

“विश्वासायास-भूम्नोर् न्यसन-भजनयोर् गौरवे को विशेषः?"+++(4)+++
तत्-सद्-भावेऽपि धर्मान्तर इव घटते कर्तृ-भेदाद् विकल्पः ।
+++(भक्त्य्-अपेक्षया)+++ तद्+++(→प्रपत्ति)+++-भेदो रङ्ग-शायिन्न् अन्-इतर-गतिताऽद्य्-उत्थ-शोकातिरेकात्
सद्-विद्यादौ विकल्पस् त्व् अभिमति-भिदया तेन +++(“भक्तिर्” इति)+++ तत्रैक-राश्यम् ॥ १७॥

Lord reclining in Rangam!
Between Nyasa and Bhakti which require (respectively)abundant faith (Mahaviswasa) and abundant effort, what is the difference? (Both are hard).
Though they may be of the same nature (in regard to result) only one of them can be adopted by a person and that is decided by his fitness or otherwise, just as in the case of any other dharma.
That difference arises by the grief arising out of having no other go.
But the difference among the several vidyas like Sadvidya is occasioned by the difference in taste of the upasaka. That is why and how all of them are of the same group.

Another sloka in Sragdhara. Bhaktiyoga and prapattiyoga are compared and contrasted. At the beginning of the Sloka -15 it was stated that like Bhakti (பஜநவத்)is Prapatti(இதரத் – the other one.). Both are hard to pursue. Bhakti involve extensive exertion and trouble (ஆயாஸபூமா) for a long long period till the end of praarabdha karma. Prapatti involves viswasa which is very hard to attain, vide sloka 19 -post,. In Parikaravibhaga Adhikara of Rahasyatrayasara the following passage occurs: “ஒருத்தனுக்கு மஹா விச்வாஸம் பிறக்கையிலருமையை நினைத்து “கல எள்ளுக்கட்டுப் போய் கல எண்ணெயாயிற்று” என்று எம்பார் அருளிச்செய்தாரிறே. A land lord asked his tenant to pay rent at 1 kalam (96 Madras measures) of gingelly as melvaram. When the tenant pleaded inability to pay so much, the landlord said “well you pay me one kalam of gingelly oil” How many kalams of gingelly seeds will be needed to obtain one kalam of oil ! Just like that to obtain Mahaviswasa in prapatti is even harder than pursuing the arduous path of bhakti.

But one can pursue only one of them. And that depends upon his status and capacity. Only persons belonging to a particular caste can practice Bhaktiyoga. Even they can not take to it unless they have got the necessary gnana and sakti and powers of endurance. If any one of these qualifications is wanting one cannot take to Bhaktiyoga. He has , if really he is anxious to attain Moksha, necessarily to turn to prapatti. His unfitness for Bhaktiyoga really qualifies him for taking to prapatti. This sloka stresses the existence of grief in a Mumukshu over his lack of sakti as a condition for prapatti. In fact it is a qualification அதிகாரம் its anusandana is also an anga.

Lastly the several vidyas in Bhaktiyoga like sadvidya, dahara vidya, Vaiswanara vidya are referred and it is pointed that they all fall under one group: the distinction between them relates to the mode of upasana which may vary according to the taste and proctivities of the upasaka.

avatArikA:

In this shloka, Bhakthi yOgam and Prapatthi yOgam are compared and their unique aspects are revealed. This shloka is in the form of a question and answer so that some of the confusions over them can be removed.

Oh RanganAtha! Some ask this question: It is said that the small upAyam of Prapatthi is to be done by those who do not have the capabilities to engage in the most physically demanding Bhakthi yOgam. One of the most important angam of Prapatthi is Mahaa ViswAsam, which is most difficult to realize.

60

Therefore, should not both Bhakthi and Prapatthi yOgams be equally difficult in their own ways? Under these circumstances, it is not fair to say that Prapatthi yOgam is recommended for those, who are incapable of practising Bhakthi yOgam.

The answer is: Yes, it is true that both the upAyams are difficult in different ways. Bhakthi yOgam has many routes among upAsanAs such as Dahara Vidhyai, VaiswAnara Vidhyai et al. The practitioners of Bhakthi yOgam choose one of them for their saadhanai. Those who can put up with the time delay in getting the coveted phala along with birth in high kulam can practise Bhakthi yOgam.

Others who cannot wait that long for the phala of Moksham along with birth in lower varNam or Kulam choose the Prapatthi yOgam. Such people who feel sad that they can not pursue Bhakthi yOgam practise Prapatthi yOgam. This difference has to be accepted while choosing the one that is appropriate for their sakthi, Jn~Anam, VarNam and patience.

There is no reason to believe that both are difficult yOgams - Prapatthi yOgam is the easier one and has universal reach in spite of the difficulties to gain Mahaa ViswAsam. There is a way to gain Mahaa ViswAsam (vide: 19th shloka of nyAsa tilakam) with the help of the Lord. The dismay over the difficulties of Mahaa ViswAsam as an unattainable goal is now removed and that makes Prapatthi an easier upAyam to practise without stressing one’s body thru the practise of Bhakthi yOgam without let to gain the Phalan. Further, Prapatthi has to be done only once and it takes few minutes only. Due to all these reasons, Prapatthi yOgam is a simple and non-intimidating upAyam compared to the rigors of Bhakthi yOgam.

There may be another nagging question. Sadh Vidhyai, Dahara Vidhyai, Vaiswaanara Vidhyai et al are lumped together under the title of Bhakthi yOgam and one need to choose among them and practise one of them.

SaasthrAs say next that one can do either Bhakthi or Prapatthi yOgam according to the adhikAri’s mental and physical fitness.

The question is: If both of the upAyams are equal, why single out Prapatthi, while bundling all other Upanishadic vidhyAs into a bunch and call it Bhakthi 61 yOgam?

The answer is: a saadhakan can choose one of the Upanishadic vidhyAs to engage in Bhakthi yOgam. There is a demarcation that Prapatthi yOgam is recommended for one, who is unfit to perform Bhakthi yOgam. That is why a line has been drawn between Prapatthi and Bhakthi yOgams to show that they are distinct entities relevant for the two categories of adhikAris. adhikAra bhEdham is the underlying reason for this differentiation (VibhAgam). Bhakthi yOgam is ghanam (heavy) and Prapatthi yOgam is light (laghu). One who is anarhathan (unqualified) for Bhakthi yOgam due to deficiency in sakthi, Jn~Anam, impatience to put up with delays in gaining Moksham, birth in low kulam can choose Prapatthi yOgam. 62

विश्वासायासभूम्नोर्न्यसनभजनयोर्गौरवे को विशेषः
तत्सद्भावेऽपि धर्मान्तर इव घटते कर्तृभेदाद्विकल्पः ।
तद्भेदो रङ्गशायिन्ननितरगतिताद्युत्थशोकातिरेकात्
सद्विद्यादौ विकल्पस्त्वभिमतिभिदया तेन तत्रैकराश्यम् ॥ १७॥

ध्रृवम् अधिकृति-भेदात् कर्मवद् रङ्गशायिन्
फलति +++(काम-मोक्षादि-)+++फलम् अनेकं त्वत्-पदे भक्तिर् एका ।
शरण-वरण-वाणी सर्व+++(-फल)+++-हेतुस् तथाऽसौ
कृपण-भजन-निष्ठा बुद्धि-दौर्बल्य-काष्ठा ॥ १८॥

Lord reclining in Srirangam! Like (all other ) karmas (such as yogas) Bhakti alone when practised at Thy feet yields many fruits according to the difference in the mode of upaasana. This is certain. Likewise this word uttered by way of seeking refuge in the Lord is capable of conferring all desired fruits. If one is a kripana (lacking in the necessary qualifications) and yet takes Bhakti yoga it only shows the height of his folly.

Prapatti is sarva phala sadhana, capable of conferring all desired ends. Persons who perform yagas and yagnas obtain the desired fruits by performing a particular yaga for a particular end. ஸ்வர்க்க காமோயஜேத. By this yagnam one can obtain swarga. So too by புத்ரகாமேஷ்டி one gets putras – as in the case of King Dasaratha.

Similarly, as already pointed out, various upasanas in Bhaktiyoga undertaken by persons according to their individual tastes are productive of fruits as desired by the upasaka. Nobody denies this. (த்ருவம் it is certainly so.)

But it is not realised that the utterance of the word ‘saranam’ in the proper manner is also capable of securing desired ends. In the Rahasya Virodha Pariharam we see Desika referring to this aspect : விசேஷித்து வ்யாத்யாதி க்லேசங்களைப் பற்ற கர்ம கர்த்ருஸாதந வைகுண்ய மற ப்ரபத்தி பண்ணினால் அவை சமிக்கக் காணா நின்றோம்.” Serious diseases are seen to be cured by performing prapatti. Of course this capacity of prapatti to secure all kinds of desired ends is elaborately dealt with in Rahasyatrayasara.

If without understanding the merit of prapatti, a person takes to Bhaktiyoga for which he has no qualifications, it canonly be characterised as the height of his folly.

This sloka is in the malinee metre.

avatArikA:

This shloka reveals the superiority of Prapatthi yOgam as an easy route to gain Moksha Siddhi and states that all Phalans including Moksham can be realized through Prapatthi. Leaving this laghu upAyam and choosing the difficult to practise Bhakthi yOgam according to Swamy Desikan would be the height of foolishness. Kumara VaradAcchAr Swamy chooses the word of

“Buddhi DhourBalyam” for some one who chooses the difficult Bhakthi yOgam over easy to practise Prapatthi yOgam. The efficacy of Prapatthi to yield all four PurushArthams instead of Moksham alone is emphasized here. One needs only to specify the PurushArtham desired. One commentator points out that it is the height of folly (alpa buddhi) for ill equipped adhikAri to choose Bhakthi yOgam over Prapatthi, when he knows that he is least qualified to master the rigors of Bhakthi yOgam. Lakshmi tantra shloka is the PramANam for these views: “narasya buddhi dhourbalyAth upAyAntharam yeeshyathE”. It is the 63 feeble mindedness of the deluded people that propels them to choose the other upAyam (Bhakthi yOgam).

Meaning

Oh Rangasaayee! When one performs yajn~ams and yaagams, people seek some karma phalas like worldly wealth, progeny etc. Similarly, they perform upAsaNaa (Bhakthi yOgam) and gain the phala of their choice.
The Prapatthi performed by chEtanams at Your sacred feet has the power to yield all the four PurushArthams including Moksham. While this is so, it is hard to understand why people who are incapable of going through the rigors of practising Bhakthi Yogam for Moksham select this route instead of easy to practise Prapatthi. One can only understand it as the expression of their stubborn foolishness. Therefore, it is wise for one who is unfit to engage in Bhakthi yOgam should seek Prapatthi for realizing Moksham.

ध्रृवमधिकृतिभेदात्कर्मवद्रङ्गशायिन्
फलति फलमनेकं त्वत्पदे भक्तिरेका ।
शरणवरणवाणी सर्वहेतुस्तथाऽसौ
कृपणभजननिष्ठा बुद्धिदौर्बल्यकाष्ठा ॥ १८॥

“कर्तव्यं सकृद् एव हन्त! कलुषं सर्वं ततो नश्यति?
ब्रह्मेशादि-सुदुर्लभं पदम् अपि प्राप्यं मया द्राग्” इति ।
विश्वास-प्रतिबन्धि-चिन्तनम् इदं +++(नारायणत्वं→)+++ पर्यस्यति न्यस्यतां
रङ्गाधीश रमा-पतित्व-सु-भगं नारायणत्वं तव ॥ १९॥

Supreme Lord of Rangam! “Prapatti has to be performed only once and lo ! at once all sins are extinguished. And what is difficult of attainment by Brahma and Siva and others can be obtained by me quickly.” This line of sceptic thought which creates obstacles in the way of Mahaviswasa in the minds of persons thinking of taking to Nyasa, is destroyed by a contemplation of Thy Narayanatvam sweetened by Thy being the Consort of Lakshmi.

Desika’s compassion towards us knows no bounds. He puts himself in our place and thinks out in detail the various doubts that are likely to well up in our minds — especially in the minds of the more learned and sophisticated among us — and prevent us from doing what the Lord commanded us to do சரணம் வ்ரஜ. I have myself heard a great Tamil scholar well versed in Vaishnavite literature pooh-poohing my suggestion that he do go to his Acharya and pray for prapatti being performed for him, exclaiming : “I alone know the extent and gravity of my sins. No one can attempt to whisk them away in a trice."– the very words used in the first line of this sloka.

Five doubts are likely to assail us. (1)our immense sins which have impeded our spiritual progress for ages and ages — can they be wiped out by a single and momentary act of prapatti? (2) The Lord is the dispenser of fruits according to each one’s karma. How can He lift us up to an abode which even Brahma and Siva cannot easily reach?(3) For a very small and trivial act of prapatti how can we expect the Lord to confer on us eternal bliss? (4) and that too at once and (5) to all and sundry irrespective of their status and attainments. These are known as சங்கா பஞ்சகம் or the five doubts. They are summarized in the first half of this sloka.

The last line indicates how by a proper understanding of the Lord being Sriman Narayana these doubts would get dissolved, not merely solved. (1) Sri or Lakshmi is inseparably associated with Him. She pleads with Him for us. She has vaallabhyam (சலுகை influence) over Him. He cannot and will not refuse to accept Her persuasion pleading on our behalf. At the same time she has Vaatsalyam (fondness of a cow towards its calf) and so as soon as we seek Their Protecting Grace she pleads with Him (புருஷகாரத்வம்) on our behalf and prevails upon Him to wipe out our immense sins. (2) He is Narayana, one who is in all beings and has all beings within Him. As Thirumazhisai Alwar has put it நானுன்னையன்றியிலேன் கண்டாய் நாரணனே! நீ என்னையன்றியிலை"This interminable relationship between Him and us (உன்றன்னோடுறவேல் நமக்கிங்கு ஒழிக்க ஒழியாது) means and involves that He is as anxious to get us back to Himself as we are to go to Him (which desire it is that makes for Mumukshutvam). He is waiting only for a vyaaja or pretext to protect us. When we put up our hands, He catches hold of them and draws us unto Himself. Brahma and Siva are happy in their respective posts and so do not hanker for moksha or relief from distress.

பெண்ணுலாம் சடையினானும் பிரமனு முன்னைக் காண்பான் எண்ணிலா ஊழீயூழி தவம் செய்தார் வெள்கி நிற்ப விண்ணுளார் வியப்ப வந்து யானைக் கன்றருளை யீந்த கண்ணனா ! உன்னையன்றோகளைகணாக் கருதுமாறே. (திருமாலை -44)

Thondaradippodi Alwaar sarcastically calls the Lord hard-hearted for having protected an elephant (Gajendra) for the saranagati made by it, while gods were put aside. That is the extent of Lord’s love towards saranagata. (3) His innate love towards us is so immense that even a small act on our part pleases Him. The appeal made by Draupadi who cried out to Krishna, brought her immediate relief from distress , but yet wrankled in the Lord’s mind to the end. He felt that He had not done anything for her. (4) His Daya cannot brook delay. It is வருத்தம் பொறா அருள் and hence for prapatti He gives us instantaneous relief. (5) To Him all are one. Wealth or Poverty, learning or ignorance in the prapanna does not weigh with the Lord. He is like the cloud which pours on one and all without distinction or difference. This is known as தரம்பாராதே தருகை. That is His nature.

I am reminded of an incident that took place years ago.An Acharya was performing prapatti for a number of disciples. Among them was a great pandit and scholar and also a few ladies who had lost their husbands. The pandit felt that it was demeaning to him to be granted moksha along with those ladies and shouted “What ? the same moksha for me and them?” The Acharya coolly replied “You are right. They will obtain moksha ; you will not. So no prapatti for you” The pandit was learned, but he had not learnt the nature of the Lord – His easy accessibility to one and all without difference.

The several qualities of the Lord that are really corollaries derivable from His Narayanatvam and Srimattvam furnish the answers to the doubts likely to assail us about the efficacy of prapatti.

This sloka is in Sardoola vikreedita metre.

avatArikA:

Here Swamy Desikan raises some doubts about Prapatthi and clears them up for our benefit. Swamy places himself in our position and helps us to clear our minds of the doubts that assail us about the efficacy of Prapatthi. Five doubts nag us:

1. How can our bundles of sins accumulated over many janmAs be wiped out by a single expiatory act?

2. How can we be lifted to the exalted abode of the Lord (Srivaikuntam), 65 which is not easy to reach even by the likes of Brahma and Sivan?

3. How can the Lord grant us the supreme most Phalan of Moksha SaamrAjyam forever in return for such a small and trivial act of Prapatthi?

4. How is it possible that requesting for such a gift only once can lead to its realization?

5. How can the Lord grant such a profound soubhAgyam to all and sundry irrespective of their status and attainments?

These five doubts that assail even the scholars are known as SankhA Panchagam and Swamy Desikan clears these doubts for us and reminds us that Prapatthi is supremely powerful because of the glories of Sriman nArAyaNan as the Omnipotent Lord and Consort of Ramaa Devi (Ramaa Pathithva Subhagam).

66

Meaning

Those who perform saraNaagathi are assailed by five doubts that interfere with the important angam of Mahaa ViswAsam in their Prapatthi. The first doubt is: How can Prapatthi done only once can be effective? (kartavyam sakrudhEva, hanta!). They say that all our mighty bundles of sins are destroyed by this one time observance (tata sarvam kalusham naSyati). How is this possible? The Lord grants the Prapannan a sthAnam in His Supreme abode, which is hard to gain even by the likes of great ones like Brahma and Sivan (brahma Isaadi sudurlabham padam api mayaa draag prApyam). How can I believe that myself of limited spiritual attainments hope to get such a lofty sthAnam? These are the doubts that assail one and interfere with the development of Mahaa ViswAsam in the Lord as the SaraNaagatha Rakshakan (iti nyastAm idam viswAsa pratibandhi cintanam). All these doubts are removed by Your very nature of being Sriman Narayana, the divine consort of Mahaa Lakshmi **(**ramApatitva subhagam tava nArAyaNatvam viswAsa pratibhandhi cintanam nasyati).

Commentary

Several attributes of the Lord are “corollaries derivable from His naarAyaNathvam and Swamithvam”. These provide the answers to the SankhA Panchakam and help to build Mashaa ViswAsam, the important angam of Prapatthi. Sriman D. Ramaswamy Iyengar explains these unique attributes of Sriman nArAyaNaa that is pertinent to enhance our Mahaa ViswAsam in Him as our Rakshakan:

1. Sri Mahaa Lakshmi is always with Him. She pleads with Him for us. She has vaalabhyam (influence) over Him. He can not and will not refuse to accept Her persuasive pleading on our behalf. At the same time, She has Vaathsalyam for us as Her children and pleads for us (PurushakArathvam) as soon as we seek Her protecting grace. She prevails on Her Lord to wipe out our immense sins.

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2. He is nArAyaNaa, One who is in all beings and all beings are with in Him.

This interminable relationship between Him and us means and involves that He is anxious to get us back to Himself and we are to go to Him (Mumukshuthvam). He is waiting only for a vyAja or pretext to protect us. When we raise our hands in anjali bhaddha mudhrA, He clasps them and draws us unto Himself.

3. His innate love towards us is so immense that even a small act on our part (Prapatthi) pleases Him.

4. His Dayaa can not brook delay and He gives us instantaneous relief 5. He does not differentiate between the poor and the rich, the learned ones and the unlettered. His nature is “taram paarAthE

taruhai” (granting His boons without discrimination).

Thus His naarAyaNathvam and Swamithvam that are answers for the five doubts that assail us. Swamy Desikan provides His samAdhana panchakam for our SankhA Panchakam using the guNams linked to the naarAyaNa padham.

कर्तव्यं सकृदेव हन्त कलुषं सर्वं ततो नश्यति
ब्रह्मेशादिसुदुर्लभं पदमपि प्राप्यं मया द्रागिति ।
विश्वासप्रतिबन्धिचिन्तनमिदं पर्यस्यति न्यस्यतां
रङ्गाधीश रमापतित्वसुभगं नारायणत्वं तव ॥ १९॥

धी-कर्म-भक्ति-रहितस्य कदाऽप्य्, अशक्त्या
रङ्गेश भाव-कलुष–प्रणति-द्वयोक्तेः ।
मन्ये +++(द्वयोक्तेः→)+++ बलं प्रबल-दुष्-कृत-शालिनो मे
त्वन्-मूल-देशिक-कटाक्ष-निपातम् आद्यम् ॥ २०॥

Ranganatha ! I am one who has committed very heinous sins; Because of want of strength (Sakthi) I have been unable to take to Gnanayaogam,, Karmayogam or Baktiyogam at any time; I have now uttered the Dwaya mantra by way of prapatti;I reckon that my only strength lies in the setting of Acharya kataksha on me at first by Thy instrumentality.

The efficacy of Acharya kataksha is said to be the only source of help to people like us who have been inveterate sinners all along. Woefully lacking in the capacity to pursue the paths of karmayoga leading to gnanayoga which in turn leads to bhaktiyoga I have not attempted to pursue any of them. But somehow I have now become a prapanna having uttered the Dwaya mantra. I think, nay, I am sure, that my having become the recipient of Acharya kataksha is alone responsible for this state of mine. And for that Acharya kataksha, you, the Loord, alone have to be thanked. ஈச்வரஸ்ய ஸௌஹார்த்தம் the Lord’s benevolence and good-heartedness, is the first condition for Acharya praapti (ஆசார்ய ப்ராப்தி).

Though the words in the sloka refer to swamishtai or performance of prapatti by oneself, commentaries try to read into the sloka all the three nishtas – wanishta (ப்ரணதி) ukti nishta (த்வயோக்தி) and Acharya nishta (ஆசார்ய கடாக்ஷ நிபாதம்).

This sloka is in the vasantatilaka metre.

avatArikA:

This shloka celebrates the importance of AchArya KaTaaksham. Swamy Desikan points out that AchArya nishtai is the upAyam (means/route) for those who are not qualified to observe svanishtai or ukthi nishtai. Swamy Desikan elaborates on this point in his upAya VibhAgAdhikaaram of Srimath Rahasya Thraya Saaram. The importance of AchArya KaTaaksham induced by Bhagavath Sankalpam is recognized as the primary cause for successful Prapatthi.

Meaning

Oh Lord of Thiruvarangam! adiyEn is a major sinner. adiyEn is incapable of pursuing Karma, Jn~Ana or Bhakthi yOgams. Therefore, adiyEn has come forward to perform Prapatthi and utter the dhvaya mantram associated with 69 Bhara nyAsam. In view of adiyEn’s impure mind my BharanyAsam does not get fulfilled. Oh Lord! When adiyEn was in this terrible state, You took pity on adiyEn and out of Your compassion pointed out an AchAryan for me. The dayaa laden glances of that AchAryan fell on adiyEn. His first glance became my supporting stick and fulfilled my Prapatthi for Moksham. Oh Lord! You are the primary cause for this auspiciousness arising from the efficacy of the AchAryan’s KaTaaksham.

Your benevolence (Isvarasya souhArtham) is the prime factor for AchArya Prapatthi for adiyEn.

धीकर्मभक्तिरहितस्य कदाऽप्यशक्त्या
रङ्गेश भावकलुषप्रणतिद्वयोक्तेः ।
मन्ये बलं प्रबलदुष्कृतशालिनो मे
त्वन्मूलदेशिककटाक्षनिपातमाद्यम् ॥ २०॥

+++(अनुष्ठानाज्ञान-दृष्टान्तः→)+++ अन्धोऽनन्ध-ग्रहण-वशगो याति रङ्गेश यद्वत्
+++(शक्त्यभाव-दृष्टान्तः→)+++ पङ्गुर् नौका-कुहर-निहितो नीयते नाविकेन ।
+++(उभयाभाव-दृष्टान्तः→)+++ भुङ्क्ते भोगान् अ-विदित-नृपः सेवकस्यार्भकादिः
त्वत्-सम्प्राप्तौ प्रभवति तथा देशिको मे दयालुः ॥ २१॥

Ranganatha! A blind man catches hold of a non-blind man (one with good sight) and goes about. A lame man is brought and placed in the centre of a boat and is taken across a stream (to the other shore) by the boatman. The children and others (wife etc) of a Rajasevaka (King’s servant) who are unaware of (have no knowledge of ) the king, enjoy pleasures (which the servant brings to them from the palace). So too in the matter of my attaining Thee, my Acharya full of mercy has the pwer.

A fine sloka praising the Acharya’s grace which secures moksha to us, so fine and important that Swamy Desika himself quotes this sloka in the Adhikaravibhaaga adhikara of Srimad Rhasyatryasara; “அந்தோநந்த க்ரஹண — தேசிகோ மே தயாளு என்று ந்யாஸ திலகத்தில் சொன்னோம்” The sloka extols Acharyanishta with suitable examples, three in number. (1) A blind man led by a man with good eyesight moves about fearlesslyy. So too though we have no true knowledge our Acharyas who has right knowledge(உண்மை ஞானம்) takes hold of us and leads us along the right path(prapatti).

(2) A lame man desirous of crossinga stream puts himself in the hands of a boatman who lifts the lame man and puts him in his boat. He tows the boat to the other shore. The lame man reaches the other shore, a feat which he cannot achieve by his own strength and capacity.

(3) A true and faithful servant of the king is loaded with presents by the king who is pleased with his services. The servant takes those presents home and enjoys them along with his wife and children, who however know nothing about the king.

Illustration No 1 relates to want of gnana, No.2 to want of strength (sakti) and No.3 to want of both gnana and sakthi. All of us fall under one or all of these telling examples.

Our Acharyas who have both gnana and sakti in abundant measure, and have in addition great mercy and compassion towards us, are therefore capable of making us obtain moksha.

This sloka tells us in so many words “entust yourself to an Acharya”

Mandaakraanta is the metre of this sloka.

avatArikA:

This shloka emphasizes the importance of AchArya nishtai. This shloka praises the AchArya nishtai with three examples and asks us to place our total faith in the AchArya, who has an abundance of Jn~Anam, Sakthi and Dayaa and therefore can secure us Moksham .The full anugraham of the Lord will become available to a sAdhakan because of the dayaa of the AchArya, even if the sishyA does not know anything about “ the theistic ontology”.

Meaning

Oh RanganAtha! It is customary for a blind man to seek the help of a man with good eye sight to take him to his desired destination. A lame man with limited mobility is lifted and placed in the center of the boat by a boatman to ferry the lame man across the river. The child of a servant of the King enjoys the benefits of its father’s position (presents from the royal household), even if it 71 is not aware of the King. Similarly, an aspirant for Moksham, who does not have the JnAnam (as in the case of the blind man) or physical power (as in the case of the lame man) for Prapatthi can entrust his prapatthi to a SadAchAryan. That SadAchAryan serves the roles of the helper for the blind man and the boatman for the lame man and gets the sishyan across the ocean of samsAram. It is s u g g e s t e d t h a t AchAryan helps the sishyan, who is deficient in JnAnam just as a **The merciful jagadAchAryan ** man with good eye sight helps a blind man. The AchAryan serves as a boatman by placing the sishyan on the boat of AchArya nishtai and ferries him across the sea of samsAram to the safe shore of Moksham. Even if the sishyan does not know the subtelities of Prapatthi, AchAryan blesses the sishyan to enjoy the Bhagavath bhOga anubhavam. AchArya KaTaaAksham accomplishes all these things. The key passage of this shloka is:

“mE tvat samprAptou dayALu: desika: prabhavati” (Oh Lord! In attaining You, the merciful AchAryan becomes the powerful instrument).

" The blind man walks on being led by one who is not blind;
the lame man is taken (across the stream) by the boatman, being placed within the boat;
the children of the king’s servants enjoy the pleasures (of the palace), although they do not know the king.
So also my ācārya , who is compassionate, is capable of making me attain Thee, O Lord of Śrīraṅgam”.

‘‘प्रपत्त्यनुष्ठानोपयुक्तज्ञानाभावे प्रथमदृष्टान्तः,
शक्त्य्-अभावे द्वितीयः;
उभयाभावे तृतीयः’’

‘‘प्रथमदृष्टान्तम् आचार्यानुष्ठापित-प्रपत्ति-निष्ठरैप् पट्र;
द्वितीय-दृष्टान्तं स्वाभ्यर्थना-पूर्वकाचार्यानुष्ठित-प्रपत्ति-निष्ठरैप् पट्र;
तृतीय-दृष्टान्तं तान् अपेक्षिक्कैय्-अण्ड्रिक्क् एय् इरुक्क कृपा-मात्रत्ताल् आचार्यानुष्ठित-प्रपत्ति-विषयी-भूतरैप् पट्र"

अन्धोऽनन्धग्रहणवशगो याति रङ्गेश यद्वत्
पङ्गुर्नौकाकुहरनिहितो नीयते नाविकेन ।
भुङ्क्ते भोगानविदितनृपः सेवकस्यार्भकादिः
त्वत्सम्प्राप्तौ प्रभवति तथा देशिको मे दयालुः ॥ २१॥

उक्त्या +++(“सर्वधर्मान् …"→)+++धनञ्-जय–+++(“सकृद् एव …"→)+++विभीषण-लक्ष्यया ते
प्रत्याय्य लक्ष्मण-मुनेर् भवता वितीर्णम् +++(शरणागति-गद्ये)+++।
श्रुत्वा वरं तद्-अनुबन्ध-मदावलिप्ते
नित्यं प्रसीद भगवन् मयि रङ्गनाथ ॥ २२॥

इदम् आदाय केचिद् काञ्च्य्-अण्णङ्गरार्यनिभाः ऊचुः -

वेङ्कटनाथार्यो ऽपि रामानुजसम्बन्धेनालम् इति चिन्तयाम् आस।
ततः प्रपत्तिर् न कार्या।

देशिकोक्त्यन्तरेणेदम् मतम् परास्तम् एव।
न चात्र मूले प्रसादमात्रेण मोक्षदानं सूच्यते -
कामं प्रपत्तिप्रयोग-गत-क्षुद्र-दोष-क्षमाभिप्रायो ऽस्तु।

Bhagavaan! Ranganathaa! Towards me who has heard about the boon granted by Thee to Lakshmanamuni (Acharya Ramanuja) after having induced faith and confidence in him by referring to Thine own words intended (addressed to) for Arjuna and Vibheeshana , me who feels elated and proud at my connection with him (Ramanuja) – pray always extend your protecting grace (benevolence).

Swamy Desika has been known for his very high love and esteem towards Acharya Ramanuja. Here once again (see sloka 9 ante) he expresses his feeling of elation and pride at his connection with that Acharya through four intervening Acharya sreshtas, Kidambi Achchan, Engalazwan, Nadadur Ammal and Appullar. The word used by Desika மதம் meaning intoxication shows the extent of his fervour towards Ramanuja. In the name of Ramanuja he prays to Lord Ranganatha for unintermittent protection.

The first half of the sloka is an obvious reference to the concluding portion of Saranagati Gadyam where after winding up His anugraham (blessing) to Ramanuja with the words நித்யகிங்கரோபவிஷ்யஸி the Lord adds மாதேபூத் அத்ரஸம்ஸய: (Don’t have any doubts in this matter) and quotes His own sayings on the seashore as Rama, and from Arjuna’s chariot as Krishna. These sayings of the Lord were quoted to Ramanuja by Ranganatha in order to carry conviction to and instil confidence in Ramanuja about the certainty of the Moksha conferred on him on his performance of Saranagati நிஸ்ஸம்ஸய ஸுகமாஸ்வ is how the Lord concludes His benediction.

Knowing all this, Desika says to the Lord, I boldly come before you and pray that you may be my protector, because of my connection with Ramanuja. உடையவர் சம்பந்தம் is highly valued by all Srivaishnavaites. There is one school of thought, however, which seems to suggest that that sambandham alone is enough to secure moksha, and it is utterly needless to perform bhakti or prapatti. The adherents of that school of thought may be right or may be wrong. But this sloka of Desika lends no support to them. Alavandar wound up his Stotra Ratna with the prayer “Please look at Nathamunigal and favour me on the ground that I am his grandson and disciple’s desciple’s desciple’s desciple, without considering my qualifications and conduct.” He had already performed prapatti ;in sloka 22 in the words அகிஞ்சந : அநந்யகதி: சரண்ய! த்வத்பாதமூலம் சரணம் ப்ரபத்யே. In sloka 65 the last sloka referred to above he is only presenting a further and additional qualification. Desika likewise having become a prapanna as per the earlier slokas expresses an intense feeling of satisfaction at his possessing Ramanuja sambhandha, which in view of the Lord’s own words addressed to Ramanuja gives him an addd sense of security, he is already a prapanna through the grace of his own Acharya, Atreya Ramanuja.

The anubandha with Ramanuja referred to here does not fully satisfy Desika. He has obtained through drama what he did not get in actual life, immediate and ஸாக்ஷாத் ஸம்பந்தம் with Ramanuja, in his famous classical drama Sankalapa Suryodhayam, he realises his heart’s desire by portraying Ramanuja as the Acharya and himself as his direct disciple (canto 11)

As in sloka 3 ante where Krishna was put before Rama, யது ரகு துரீண here also தனஞ்சய விபீஷண is the order. The saying to Arjuna is put before the declaration at the time of Vibheeshana saranagati. The words மாசு ச: must have weighed with Desika.

This sloka is in the Vasantatilaka metre.

avatArikA:

In this shloka, Swamy Desikan is recalling fondly his sambhandham with AchArya Ramanuja and reflects on the conversation between AchArya Ramanuja and Sri RanganathA during the celebrated Panguni Uthtiram day of the birth of SaraNaagathy gadhyam. Swamy Desikan’s longing for direct sambhandham with AchArya RaamAnuja in spite of the gap in their avathAra times led to Swamy Desikan’s creation of Sankalpa SuryOdhayam, where he realizes his intense desire by positioning RaamAnuja as his AchAryan and himself as His (RaamAnuja’s) sishyan. In this shloka, Swamy Desikan appeals to the Lord for His protection as a RaamAnuja sambhandhi. His prayer is

“nityam praseeda bhagavan mayi ranganAtha” (Oh Ranganatha! Please always bless adiyEn with Your protecting grace). In the previous shloka, Swamy Desikan referred to the centrality of AchAryA’s grace in securing Moksham.

Here, Swamy Desikan refers to His sambhandham with Udayavar through the 73 connecting AchAryAs (AppuLLAr, NadAthUr AmmAL of Kaanchi, EngaLAzhwAn of ThiruveLLaRai and KidAmbi AcchAn). Now, Swami Desikan invokes the name of Ramanuja to pray to Lord RanganAtha for enduring protection.

Swamy Kumara VaradAcchAr sums up the essence of this shloka this way: “na kEvalam asmath AchArya abhimAna mAthrENa dhrupyAma:, apithu Parama-GurOr-bhagavath RaamAnujaaryasya bhagavathA dhattham varamapi SruthvA tath sambhandhApi vayam” (We are not satisfied merely with our AchArya abhimAnam. We are elated to hear the assurances given by Lord RanganAtha to Bhagavath RaamAnuja during the Panguni Utthiram day to accept his (RamanujA’s) SaraNAgathy. We are proud to recall this Bhagavath RaamAnuja sambhandham. Oh Lord! Bless adiyEn for this reason is the prayer of Swamy Desikan).

Meaning

Oh Ranganatha! Oh My Lord! You assured RaamAnujA about the fulfilment of his appeal for SaraNaagathy by quoting Your earlier assurances to Arjuna at KurukshEthram (Sarva dharmAn Parithyajya–) and VibhIshaNa at the ocean side (SakrudhEva prapannAya—Vratham Mama**)**. Using the incarnations as KrishNa and Raama, You uttered these words and grew their Mahaa ViswAsam in You as the SaraNaagatha Rakshakan. You grew RaamAnujA’s Mahaa ViswAsam by quoting Your SaraNaagathy Vaakyams to Arjuna and VibhishaNa and reminded RaamAnujA that those earlier assurances of Yours will not become false. adiyEn has heard about Your assurances to my ParamAchAryan and am proud of my sambhandham to RaamAnuja. Oh Bhagavann! Please bless this servant of Yours always, who is proud of his sambhandham to Udayavar.

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उक्त्या धनञ्जयविभीषणलक्ष्यया ते
प्रत्याय्य लक्ष्मणमुनेर्भवता वितीर्णम् ।
श्रुत्वा वरं तदनुबन्धमदावलिप्ते
नित्यं प्रसीद भगवन्मयि रङ्गनाथ ॥ २२॥

सकृद् अपि विनतानां सर्व-दे सर्व-देहिन्य्
उपनिषद्-अभिधेये भागधेये विधेये ।
विरमति न कदाचिन् मोहतो हा हतोऽहं
विषम-विषय-चिन्ता-मेदुरा मे दुराशा ॥ २३॥

The Lord is ready and willing to confer anything and everything on those who bow (by way of saranagati) but once before Him. He is inside every body (Antaryaami) He is the sense and import of the Upanishads. Such a One by our good fortune is so compliant towards us (almost at our disposal) And yet my wicked desire thick with adverse and dangerous sense-desire never abates. By my moha (ignorance and folly) alas ! I am finished.

The doctrinal part of the stotra dealing with the theory and practice of Nyasa ended with the previous sloka 22. In the remaining ten slokas there is a personal touch in each of them which is very important and very useful to us. Though they appear to be Desika’s own personal reflections they are really intended for our anusandhana and experience and self-introspection.

In this sloka Desika bemoans his being crushed under the weight of his own wicked desires which spell his ruin; and this notwithstanding that the all knowing and merciful Lord is now at his beck and call because of his having surrendered himself to Him..By my good luck, he says, the grat Upanishadic truth is at my disposal (நாளிட்ட வழக்கு) He is willing to give to me, as I am a prapanna, His all. தமதனைத்தும் அவர் தமக்கு வழக்கியும் தாம்மிக விளங்கும் (Adaikkalapattu-7) And yet I am here consumed by my wrong desires which do not give me even a moment’s reespite. ஒழியாது அருவித்தின்றிட as Thirumanagai Alwar has put it.

This sloka in the same form is seen in the Tenth Act of Sankalapa Suryodaya (Sloka 44). Purusha gives expression to the feeling of fear that over takes him even after the righteous forces of Viveka and his followers had vanquished completely the evil forces of Mahamoha. This sloka conveys to us the lesson that till actual atainment of Moksha, there is no room for complacence on our part, for we do not know what danger lurks round the corner. Nammalwar has taught us the same lesson. After his famous saranagati performed at the feet of Lord Srinivasa of the seven Hills in and by உலகமுண்ட பெருவாயா திருவாய்மொழி VI-10 in the very next திருவாய்மொழி VII-1 he cries out to the Lord to save him from the onslaught of his indriyas. If Nammalwar felt like that, what to say about us.

In sloka 7 of Ashtabhujashtakam, Desika says that he becomes ashamed when he thinks of how he ascends aloft in the spiritual ladder and how he again falls to the ground, — all this notwithstanding the fact that the Merciful Lord, our Refuge, waits nearby determined to help us– சரண்யபூதே த்வயி பத்தகக்ஷ்யே Malinee is the metre of this sloka.

Meaning

The Lord is willing and waiting to confer any thing and every thing on those, who seek His rakshaNam even once. He dwells within every one as antharyAmi and is always near us. He is the supreme Brahman extolled by the Upanishads.

Such a great One is awaiting for us to use the simple act of Prapatthi as a pretext to grant us all that we seek including the supreme bliss of Moksham.

In spite of this extremely fortunate situation, Oh Lord, my mind is chasing ceaselessly after the perishable and sorrow producing worldly desires. Alas, I am lost.

(Here Swamy Desikan is performing upadEsam for us as the need for naicchiyam, when we get into such situations of straying away from the chinthanais about the Lord).

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Commentary

The upadEsam about the SaraNaagathy doctrines were concluded with the previous (23rd ) shloka. In the remaining ten shlokas of Sri nyAsa tilakam, Swamy Desikan introduces a personal touch. For instance, in this shloka, he expresses his despair and nirvEdham over forgetting the Lord and chasing after worldly desires. Swamy Desikan has all of us in mind, when he relates to the Lord in this manner. His AachAram, anushtAnam and VairAgyam are exemplary. Hence the sentiments expressed here is to be treated as ParOpadEsam. This shloka is included by Swamy Desikan in Sankalpa SooryOdhayam (10.44). Purusha expresses his feeling of fear and anxiety even after the righteous forces of Viveka has defeated the unrighteous forces of MahAmOhan. In this context, Sri D.R. Swamy points out that we have to be on the vigil until the actual attainment of Moksha.

One can not let down the guard against any temptations that will tempt us towards the vishaya sukhams driven by the chEshtais of the indhriyams.

सकृदपि विनतानां सर्वदे सर्वदेहिन्युपनिषदभिधेये भागधेये विधेये ।
विरमति न कदाचिन्मोहतो हा हतोऽहं विषमविषयचिन्तामेदुरा मे दुराशा ॥ २३॥

यावज्-जीवं जगति नियतं देहयात्रा भवित्री
त्यक्ताः सर्वे त्रि-चतुर-दिन-ग्लान-भोगा नभो-गाः ।
दत्ते रङ्गी निजम् अपि पदं देशिकादेश-काङ्क्षी,
किं ते चिन्ते परम् अभिमतं खिद्यसे यत् पुनस् त्वम् ॥ २४॥

Oh! my mind ! As long as life lasts it is certain that this body’s further journey will go on. all the pleasures of Swarga etc., liable to be destroyed (put an end to) in three or four days have been given up. The Lord of Rangam who waits (only) for the command of Acharya confers His own padam (Paramapadam) what more do you want? About what are you grieving?

The previous sloka depicted the feeling of depression in the Prapanna. This sloka goes to the other extreme and tells the mind that there is nothing to greve for, or feel worried about. Till the end of this life, pleasure or pain is going to be experienced according to prarabda karma. Thee is nothing more to be done about it. “தேகயாத்ரை கர்மாதீனமாகையால் அதற்குக் கரைந்தானாகில் நாஸ்திகனாம்”

Nor is there anything to worry about in regard to higher Lokas (worlds) like Swarga, for whose pleasures we even as mumukshus, had no taste at all. In fact we deliberately gave up all those worlds which can only yield evanascent pleasures lasting for 3 or 4 days at the most as desika contemptuously puts it when we took Nyasa.

Lord Ranganatha who takes his instructions from Acharyas has made up His mind to confer Paramapadam (நிஜமபிபதம், His own sthanam) on us because of our Acharyas having performed saranagati for us. He will never go against Acharya’s wish. So attaining Paramapadam is certain.

What more is there for any one to desire for? Oh my mind, why do you again feel depressed and dejected?

The word புந: meaning again is very significant. Before prapatti கேதம் (khedam) (grief) and Nirvedam (disgust and depression) had a place. They drove us to seek shelter in the Lord by way of prapatti. But they have no place in the mind of a prapanna whose glorious future for all time is assured by the Lord for the prapatti made by our Acharyas.

How we , after going through prapatti are likely to be tossed between depression and elation is well brought out by the previous sloka and this.

Readers would have noted that as in the previous sloka, this sloka is not addressed to the Lord. The next two slokas are also like that.

avatArikA:

In the previous shloka, the mood was nirvEdham. In this shloka, it is one of elation over gaining the boon of Moksham due to the SaraNaagathy that has been performed by the merciful AchAryAs. Swamy Desikan engages in an act of Maanasa sambhodhanam and asks his mind: “Sri Ranganathan, who can not go against the wishes of SadAchAryAs, has accepted your Prapatthi. Why do you worry anymore? You are going surely to ascend Parama Padham. Until the day ordained for the body to fall down, dEha yAthrai will continue here. You have already rejected the short lasting pleasures of Svargam and have gone after the nithya kaimkarya sukham at Sri Vaikuntam. Our Lord has responded positively to the command of Your SadAchAryan and guaranteed you a position in His supreme abode. What are you worried about now? Things have fallen in place. What else do you wish?” This shloka says that Prapannan can and should be free from worries about dEha yAthrai. Be assured that You will get 77

Moksham as a Prapannan automatically through the power of the SadAchAryan and hence there is no further effort needed on your part.

Meaning

My dear Mind! Why do you suffer so much about dEha yaathra? As long as we are here, that will continue. It will follow the route of the KarmAs (karmAnuguNam).

The enjoyment in Svargam does not last beyond three or four days. Once the PuNyam responsible for Svarga lOka anubhavam is spent, then the continued residence in Svargam will be over. I have rejected this option for that reason.

Lord RanganAthan welcomes and obeys the wishes of the SadAchAryans. He is therefore going to grant You the boon of Moksham since the SadAchAryans have recommended it. Oh My Mind! Please do not worry any more. What other boon can You hope to desire?

यावज्जीवं जगति नियतं देहयात्रा भवित्री
त्यक्ताः सर्वे त्रिचतुरदिनग्लानभोगा नभोगाः ।
दत्ते रङ्गी निजमपि पदं देशिकादेशकाङ्क्षी
किं ते चिन्ते परमभिमतं खिद्यसे यत् पुनस्त्वम् ॥ २४॥

अपि मुहुर् अपराधैर् अप्रकम्प्याऽनुकम्पे
वहति महति योग-क्षेम-वृन्दे मुकुन्दे ।
मद-कलुष-मनीषा-वज्र-लेपावलेपान्
अणुगुणयितुम् ईहे न प्रभून् अ-प्रभूतान् ॥ २५॥

When the great Mukunda with infinite , mercy which cannot be shaken even by offences performed again and again is there , bearing loads and loads of our yoga and kshema, I do not desire to propitiate small persons regarding themselves as lords and having their minds tainted by pride, which sticks to them as firmly as the hard cement known as vajralepa.

Swamy Desikan cautons us, in this sloka, against a pitfall in which we are likely to be caught, — the tendancy to praise the rich men of this world and get some money from them. In the சொன்னால் விரோதம் (திருவாய்மொழி |||-9)Nammalwar says that he will not stoop to praise the rich men of this earth and that his sweat poetry is only for the Lord. Perialwar sings in V-3-3 addressing the Lord of திருமாலிருஞ்சோலை (Alagarkoil) thus: உனக்குப்பணி செய்திருக்கும் தவ முடையேன், இனிப்போய் ஒருவன் தனக்குப்பணிந்து கடைத்தலை நிற்கை நின் சரணடயயழிவு கண்டாய். Desika shows a third line of thought in this sloka. There is Mukunda ready and willing to bear the burden of my yoga and kshema (yoga is securing new benefits; kshema is preservation of benefits already accrued). The word Mukunda means one who confers Bhoga (enjoyment) here in this world and also bliss in the hereafter. தன்னாகவே கொண்டு சென்மம் செய்யாமையும் கொள்ளுமே (திருவாய்மொழி III-9-4).

My Lord being there with unbounded mercy towards me which will not vane even if I continue to comit sins again and again, who has taken up the big load of my yoga and kshema as per his promise to Arjuna (யோகக்ஷேமம் வஹாம்யஹம்) Why should I attempt to please and propitiate the haughty men of this world with minds steeped in pride which sticks like வஜ்ரலேபா (a kind of hard cement). A sloka very reminiscent of the poet’s Vairagya Panchakam. (Metre : Malinee).

avatArikA:

This shloka reminds us of the message of VairAgya Panchakam of Swamy Desikan, where he clearly stated that he will not praise anyone and especially the rich for a living. AzhwArs have declared loudly that their Paasurams are exclusively for PerumAL and not for praising the rich men (Swamy NammAzhwAr: ThiruvAimozhi III.9).

At ThirumAlirumchOlai, PeriyAzhwAr expressed a similar sentiment in his Thirumozhi: “Unakku PaNi seythirullum tavam udayEn, inippOy oruvan tanakku paNinthu kadaittalai niRka SaraNadaya azhivu KaNDAi” - Oh Lord of ThriumAlirum Cholai! adiyEn has been blessed to perform daasa Kaimkaryam for You. Why will adiyEn now lower my head and stand before the house of a rich person and lose my Prapatthi?”

Meaning

The great Mukundhan, the Moksha Daayakan, has taken up the duties as promised of my Yoga KshEmam (Yoga kshEmam vahAmyaham). His incomparable dayaa lets Him excuse even if one commits apachArams frequently. He forgives us once we repent over them and perform the right kind of PrAyascchittham. His Dayaa does not experience any change and as a result, He becomes easily approachable. He is the most generous one (Mukunda Rangan). He blesses us with all kinds of soubhAgyams both here and in the hereafter. While we have Him caring for us across the broad spectrum of soubhAgyams, why would I seek the generosity of the haughty insignificant

“Prabhus”? The minds of these haughty rich are filled with arrogance and pride. Their arrogance sticks to them like hard cement. Why would I praise these horrible ones and lose adiyEn’s svaroopam?

अपि मुहुरपराधैरप्रकम्प्यानुकम्पे
वहति महति योगक्षेमवृन्दे मुकुन्दे ।
मदकलुषमनीषावज्रलेपावलेपान्
अणुगुणयितुमीहे न प्रभूनप्रभूतान् ॥ २५॥

मातर् भारति मुञ्च मानुष-चटून्, हे देह लब्धैर् अलं
लुब्ध-द्वार–दुर्-आसिका–परिभवैस्, तोषं जुषेथा मनः ।
वाचः सीमनि रङ्ग-धामनि महानन्दोन्नमद्-भूमनि
स्वामिन्य् आत्मनि वेङ्गटेश्वर-कवेः स्वेनार्पितो ऽयं भरः ॥ २६॥

Mother! My speech! Give up uttering words of flattery about men. O ! my body! Be satisfied that what has been got till now is enough. My mind ! I take satisfaction in the feeling that enough of humiliation has been obtained (till now) by the wretched stay before the house front of misers. (All of you understand that) Poet Venkateshwara’s burden (atmarakshaabharam) has been offered by himself to ( placed at the feet of) Ranganatha who is the ultimate end and meaning of all words, whose glory is ever (attended) increased by great bliss, who is the Lord and master of all, and who is the soul of all beings.

In spite of our determination not to praise the rich men of this earth, our speech which has for long practised that art persists in dong so. So, standing in our position and speaking for us, Desika prays to his faculty of speech, respectfully addressing it as “mother” and “my speech” not to indulge in praise of men any longer. Speech is only one of our three karanas (மனோவாக்காயம்) organs of sense, the two others being the body and the mind. Desika prays to them also to give up the age-old habit of each of them. He tells the body to be satisfied with what has been got so far and not to go about hankering for more. To the mind he says you have lingered and hung about the house -fronts of misers and have been sufficiently insulted and humliated. Be glad (satisfied) about it and do not seek for more.

“Well, what has happened to you now and why those injunctions against us now all on a sudden?” ask the karanas loath to give up their agelong habits. “Don’t you all know that I am now a prapanna at the feet of Lord Ranganatha? He alone is the ultimate meaning of all words. ஸர்வசப்தவாச்யன் – (ஸர்வவசஸா நவஸாநஸீமா) Varadaraja Panchasat 12. Swamy Kumara Varadachara in his commentary quotes here : வேதை : ச ஸர்வை: அஹமேவ ஸத்ய : (Gita-Ch XV-15) Next He is Rangadhaama, having His residence at SriRangam. His glory is that of ever-increasing bliss. And then He is our Swamy (நம்மை உடையவன் as Andal puts it) owner and proprietor. We are all his உடைமை or ஸ்வம் (property). In addition He is our Atma, the indwelling soul immortal.

The burden of my protection has been consigned to Him By whom? ஸ்வேத By Himself. ஸ்வாமிந் ந்யஸ்யதிமாம் ஸ்வயம் (Nyasa Dasakam 3) and அசீகர த்ஸ்வயம்ஸ்வஸ்மிந் (ibid 10) Of course the word ஸ்வேந can give the meaning by the poet himself. Whether it is swanishtai or Acharyanishtai, by way of Sathvika Sankalpa (sloka 3 of Nyasa Dasakam quoted above) and sathvika Thyaga (sloka 10) it is the Lord who had the prapatti performed. (Metre- Sardoola Vikreeditam)

avatArikA:

Swamy Desikan notices that his upadEsam to the worldly ones is wasted on them and they still run after the arrogant rich to seek rewards thru their servitude and eulogies. Swamy Desikan gives up on them and redirects his attention to his KaraNa Thrayam (Vaak, manas and sareeram) and appeals to them in upadEsam format:

1. Oh Mother! My Vaak! Please banish your flattery of men. Oh My Body!

Please be contented that what you have acquired so far by rightful 82 means is enough. Oh My Mind! Please take into account the humiliations that you have received from standing at the doors of the rich misers.

Kavi VenkatEsA’s burden for rakshaNam of the Aathmaa has been placed already at the sacred feet of Lord RanganAtha by himself. Our Lord is “the ultimate and He is the meaning behind all words”. He is the anthrAthma for all and He is the Supreme Being. There is no one equal or greater than Him. Oh My Vaak, Manas and Kaayam! Remember this message and desist from every thing than eulogizing the Lord, performing Kaimkaryams for Him with mind and body. This VenkatEsa kavi has already placed his Aathma RakshA bharam at the sacred feet of Lord RanganthAn on his own.

Meaning

Oh Vaak, my Mother! Please give up now flattering the humans! Oh my body!

Please be contented with what you have got. Do not run after more. Oh my mind! Do not go through the humiliation of standing before the house of misers with folded hands seeking rewards.

adiyEn VenkatEsa kavi has placed at the sacred feet of Lord RanganAtha, what all adiyEn can obtain in this and the other world. From here on adiyEn’s protection is His responsibility. For You, my thri karaNams, Our Lord of Srirangam is Your target. All sabdhams state that He is the meaning behind them (Sarva sabdha Vaachyan). He is our AathmA as well. He is our Lord and is the eternal, undimishing bliss (AarAamutham).

Therefore my thri KaraNams, worship Him with unwavering focus!

मातर्भारति मुञ्च मानुषचटून्हे देह लब्धैरलं
लुब्धद्वारदुरासिकापरिभवैस्तोषं जुषेथा मनः ।
वाचः सीमनि रङ्गधामनि महानन्दोन्नमद्भूमनि
स्वामिन्यात्मनि वेङ्गटेश्वरकवेः स्वेनार्पितोऽयं भरः ॥ २६॥

दास्यं लास्यवता ऽनुमत्य मनसा, रङ्गेश्वर त्वत्-पदे
नित्यं किङ्कर-वाण्य् अहं, न तु पुनः कुर्यां +++(कृपण=)+++कदर्याश्रयाम् ।
मीलच्-चक्षुषि वेल्लित+++(=कम्पित)+++-भ्रुणि मुहुर् दत्तावमानाक्षरे
भीमे कस्यचिद् आढ्यकस्य वदने भिक्षा-विलक्षां दृशम् +++(→कदर्याश्रयाम्)+++ ॥ २७॥

Ranganatha! With mind dancing in ecstacy and gladly agreeing to serve, I shall ever perform Kainkaryam (devoted service) at Thy feet. I shall never again set my eyes which are ashamed of begging from a nameless rich person who closes his eyes, knits his eyebrows, and who is frightful to look at because of his frequently uttering harsh and humiliating words.

This sloka is addressed to Lord Ranganatha unlike previous four slokas. And for the thirdtime in succession decries wealthy men (one more is to follow)

In this sloka Desika affirms his determination to serve the Lord and Lord alone. My mind , syas Desika, dances with joy at the very thought of rendering service to the Lord and gladly undertakes to serve him. This is the result of seshathva gnana. It is often said that service is mean. It all depends on whom you serve. Is it dameaning for a son to serve his aged parents, or for a wife to serve her husband? When sage Atri’s wife, Anasooya, compliments Sita on her following Sri Rama to the forest, Sita, gives expression to a fine sentiment, “Rama” ,she says ,” possessesinnumerable lovable and noble qualities. Anyone and every one is glad and anxious to serve him. Where is the wonder in my serving Him, my husband? If he had been a characterless person indulging in unrighteous deeds, even then I would have served Him gladly and wholeheartedly as now.” This illustrates that rendering service where it is rightfully due is not only not ignoble but positively noble and praiseworthy. We see Andal expressing this noble sentiment in her famous Thiruppavai -உன் தன்னோடு உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது. Therefore உனக்கே நாம் ஆட்செய்வோம்."

In the commentary on this sloka Swamy Kumara Varada observes பகவத் தாஸஸ்ய ஸ்வாமிகத்வாத் ந துக்கஹேத்த்வம். He adds that statements like ஸர்வம் பரவசம்துக்கம்relate only to ஔபாதிகபாரவச்யவிஷயம்–service for some extraneous reason. In regard to our relationship as sesha (dasa) to the Lord who is Seshi (master). We have only to remind ourselves about it. There is no question of our becoming slaves to the Lord. Therefore when we realise our true position towards the lord as His servants we get back our கிங்கரத்வாதி ராஜ்யம் or kingdom of service, and our minds feel elated and dance with joy.

The Lord too has to permit (அநுமத்ய) us to serve Him, not to appoint, or even reappoint us; for we are by our very nature (ஸ்வபாவம்) His servants, and He our master. For ages and ages we forgot our true nature and failed to serve Him. We were serving ourselves and others like us- “பிறர்க்கே உழைத்து ஏழையானேன்” Thirumangai Alwar. Now that the curtainof ignorance has been lifted, and we have realised our true nature, we resume our services with the leave of the Lord who graciously permits us to do so and orders us about by His விலோகநை :(glances) விப்ரணைரபி ப்ருவோ: (movements of the eyebrows) ஸ்மிதாம்ருத:(nectar like smiles) and இங்கிதமங்களை:(other auspicious indications) [Alwan :Varadarajasthavam 96]

In the second half of the sloka, as in sloka 25 ante, the miserly rich man is derided. He is pictured to us as one with half-closed eyes, eyebrows raised, hurling harsh and humiliating words at persons seeking alms from them — altogether a frightening and frightful man.

I shall never again look at such a person, or rather, my eyes abashed at begging from anyone, will never turn towards such a man. This sloka finds a place in Sankalpa Suryodaya Act VI sl. 69.

metre: Sardoola Vikreedita.

avatArikA:

In the previous shloka, Swamy Desikan instructed his thri KaraNams not to serve the insignificant, haughty rich. Now he says that he will not even look at their faces as a Prapannan. This is about not doing mukhAvalOkanam of the haughty rich, who are known for humiliating those seek favours from them.

The Lord has instructed us: “MaamEkam SaraNam vraja”. Why would one seek adhikAris other than the omnipotent Lord? Oh RanganAtha! adiyEn’s svaroopam is to perform Kaimkaryam for You and You alone. adiyEn feels blessed to have the bhAgyam of serving You. While that is my credo, why would adiyEn wander 85

into the forecourts of alpa dhanikAs and stand before them seeking their favours? These misers are fierce to look at and snarl at those, who seek alms and scream at them and humiliate these beggars at their doors. They take a great delight in their haughty condescension.

Oh RanganAthA! Please spare me any such humiliations. I am Your unconditional servant awaiting Your AadEsams as my one and only Lord. Please bless adiyEn to be at Your service always and chase away all other propensities.

Meaning

Oh Ranga! adiyEn’s mind leaps with joy to perform kaimkaryam for You in a state of mind as Your nithya, nirupAdhika Seshan (rangEswara! laasyavatA manasA dAsyam anumatya tvat padE nityam aham kimkaravANi**)**. adiyEn will not even look at the faces of those fierce rich, who take pride in humiliating those who have assembled at their doors seeking favours (kasyacit AaDhyakasya vadanE bhikshA vilakshaam drusam puna: na tu kuryAm). (This shloka is the third in the series rejecting the haughty rich for favours. Here, Swamy Desikan affirms his determination to the Lord directly. This shloka is used by Swamy Desikan in Sankalpa SooryOdhayam: Act VI. shloka 69).

दास्यं लास्यवताऽनुमत्य मनसा रङ्गेश्वर त्वत्पदे
नित्यं किङ्करवाण्यहं न तु पुनः कुर्यां कदर्याश्रयाम् ।
मीलच्चक्षुषि वेल्लितभ्रुणि मुहुर्दत्तावमानाक्षरे
भीमे कस्यचिदाढ्यकस्य वदने भिक्षाविलक्षां दृशम् ॥ २७॥

त्वय्य् एकाञ्जलि-किङ्-करे, तनु-भृतां निर्व्याज-सर्वं-सहे
कल्याणात्मनि रङ्गनाथ कमला-कान्ते मुकुन्दे स्थिते ।
“स्वामिन् पाहि, दयस्व देव, कुशलिन् जीव, प्रभो भावयेति”
आलापान् अवलेपिषु प्रलपितुं जिह्रेति जिह्वा मम ॥ २८॥+++(5)+++

Ranganatha ! When Thou art there, Thou who are ready to put up with and forgive all transgressions (on my part), for no rason whatever; Thou who hast auspicious swaroopa and roopa; who art the Consort of Kamala (Lakshmi) whose name is Mukunda (giver of all good here and hereafter); and who art ready to serve embodied beings for a simple anjali of theirs, — my tongue shivers with shame to prattle before haughty men. “Swamy protect me; take pity on me; confer welfare and well being on me ; may you live long Lord, consider me as yours.”

If the eye is ashamed to look at persons regarding themselves as wealthy and looking on others with contempt, the tongue shivers to pray to such persons for help.

The first half of the sloka sets out several glorious attributes of the Lord such as His innate forgiving propansity. His auspicious nature. His being the Consort of Lakshmi, His being Mukunda, conferor of Bhoga here and moksha in the hereafter, and states how when such a non-pareil Lord is there at our beck and call the moment we make an anjali (clasping together the palms of our two hands) towards Him (Anjali here symbolises prapatti) – we as prapannas should feel ashamed to seek the help of other human beings by appealing to them for protection after praising them in meaningless jargon மாரியனையகை மால்வரையொக்கும் திண்டோளென்று பாரிலோர் பற்றயைப் பச்சைப் பசும் பொய்கள் பேசவே (திருவாய் |||-9-7)

In the place of kusalam some editions have Kusalin. It will then be an address “You prosperous one”

This sloka also is in Sardoola vikreedita metre.

avatArikA:

Swamy Desikan states here that it is the height of absurdity to praise insignificant human beings, while the all powerful Lord stands grant what all one seeks. Oh Lord! You are united with the AakAra thraya Sampannai; MahA Lakshmi. You are the Varadhan, who grants all the boons that one desires. You are the Sarva sahan, Sarva aparAdha sahishNu (One who overlooks our trespasses out of Your natural Vaathsalyam). Displaying all these anantha kalyANa GuNams, You are our true Master (Swami). While this is an unimpeachable fact, how can one stop to address a simple human known as the 87 abode of all frailties as “Swamin” and other honorific titles?

Meaning

Oh RanganAtha! You are nirvyAja sahishNu (one who forgives all aparAdhams without seeking a cause). You have in Your ThirumEni, the Periya PirAtti as Your lakshaNam (tava kalyANa Aathmani kamalaam dharathy). Oh Moksha dAyaka MukundhA! You stand as YathOktha Kaari for those, who fold their hands in anjali mudhrA in front of You! You become totally under their control. While You display all these anantha KalyANa guNams, how can adiyEn approach some insignificant human being and declare: “Oh Master! Please protect adiyEn. Please shower me with riches! May Thou live long! Oh Master! Please consider me as one of your own!” That is impossible for me to say and my tongue becomes ashamed even over this thought. Such statements extolling the indulgent rich would be “pacchai pasum poykaL” in AzhwAr’s words.

त्वय्येकाञ्जलिकिङ्करे तनुभृतां निर्व्याजसर्वंसहे
कल्याणात्मनि रङ्गनाथ कमलाकान्ते मुकुन्दे स्थिते ।
स्वामिन्पाहि दयस्व देव कुशलिन्जीव प्रभो भावयेति
आलापानवलेपिषु प्रलपितुं जिह्रेति जिह्वा मम ॥ २८॥

त्वयि सति रङ्गधुर्य शरणागत-काम-दुधे
निरुपधिक-प्रवाह-करुणा-परिणाहवति ।
परिमित-देश-काल-फलदान् फल-दाकृतिकान्+++(4)+++
कथम् अधिकुर्महे विधि-शिव-प्रमुखान् अमुकान् ॥ २९॥

Ranganatha! When thou art there, Thou with expansive Karuna (mercy) flowing without obstructions, fulfilling all desires of saranaagathaas, how can we think of resorting to Brahma, Siva and other such ones who can confe only limited fruits, limited in regard to place and time, but who look like (have the appearance of) real conferers of fruits.

Having spoken about the futility of resorting to mere men, mortals, for relief of any nature, Desika in this sloka places gods like Brahma, and Siva on the same pedastal, and points out how, they are incapable of conferring permanent and substantial fruits. அமுகாந் those referred to without name but ‘so and so’, shows what sort of regard Desika has towards such gods. They can give only limited fruits, limited by space and time. Of course they pose as fruit-givers. But who really gives even those fruits – the Lord and the Lord alone, their indweller (அந்தர்யாமி) In sloka 78 of Daya Satakam, desika points out if the tenure of office of such gods comes to an end, Dayadevi stands guarantee for the fruits prayed of them by ignorant people, thereby showing that the Lord alone as the antaryami of those gods is the fruit -giver even there.

Why think of them or of resorting to them when there is Lord Ranganatha, limitless reservoir of grace ready to fulfill every desire of a saranagatha – a veritable Kamadhenu. Tondaradippodi Alwar in his Tirumaalai verse No10 sings :

நாட்டினான் தெய்வமெங்கும், நல்லதோரருள் தன்னாலே காட்டினான் திருவரங்கம் உய்பவர்க்குய்யும் வண்ணம் கேட்டீரே நம்பிமீர்காள் ! கெருடவாஹனனும் நிற்க சேட்டை தன்மடியகத்துச் செல்வம் பார்த்திருக்கின்றீரே.

(சேட்டை =ஜ்யேஷ்டா = மூதேவி) This sloka of Desika is very reminiscent of the pasuram of the Alwar. It is on the same pattern too. The நிற்க of the pasuram is here in the sloka as த்வயிஸதி. In verse 2 of Adaikkalapattu Desika refers to the impermanence of the posts and position of “சடைமுடியன் சதுமுகன் என்று இவர்முதலாம் தரமெல்லாம் அடைய வினைப்பயனாகி அழிந்துவிடும்படி கண்டு”

(Metre = Naradhatakam)

avatArikA:

In the previous four shlokas, Swamy Desikan declared that he will not seek any one else (alpa dhanikans) other than the magnificent PerumAL, the MahOnnatha danikan. Here, Swamy Desikan declares that he will not seek any anya dEvathAs either, while Sri RanganAthan stands tall as the matchless, Supreme Being. Swamy points out that the act of approaching the alpa dhanikAs or the anya dEvathAs is laughable matter as well as a fruitless one, which deserves condemnation. “SaraNaagatha kaama dhugE tvayi sati, vidhi Siva pramukhAn katham adhikurmahE?” is the question of Swamy Desikan. Oh RangA! While You are here as KaamadhEnu for SaraNaagathAs, why would any one seek BrahmA, Sivan and other demi gods, who appear as though they can grant all kinds of boons? They can only give Phalans that are limited by dEsam and Kaalam. We shall perform our SaraNaagathy to You alone, who can bless us with the eternal bliss of residing in Your Supreme abode. We are PrapannAs 89

and therfore are “thvadhEkAnthis” (we will not worship anyone but You).

**mahOnnatha danikan **

Meaning

Oh Lord of Srirangam! You are filled with Your limitless dayaa pravAham (niravadhika phravAha karuNaa pariNaahavati). You are the boon giver of all what the SaraNaagathAs desire (SaraNaagata kaamadhugE tvayi). When You stand tall in this magnificent manner, how can one justify seeking gods like Brahma, Sivan and other Karma Vasyars, who have been granted small powers by You because of their fierce tapas. We as PrapannAs will not approach them for any thing (parimita dEsa kAla phaladAn, phaladha AakrutikAn amukAn vidhi Siva pramukhAn katham adhikurmahE?). These pramukhaas have been empowered by You (Sriman naarAyaNan resting on Your serpent bed at Srirangam) and appear like that they 90

are the ones, who grant their boons limited by place and time. How can we get near them knowing their svaroopams? These pramukhAs are Your servants just like us, the PrapannAs.

त्वयि सति रङ्गधुर्य शरणागतकामदुधे
निरुपधिकप्रवाहकरुणापरिणाहवति ।
परिमितदेशकालफलदान्फलदाकृतिकान्
कथमधिकुर्महे विधिशिवप्रमुखानमुकान् ॥ २९॥

ओम् इत्य् अभ्युपगम्य रङ्ग-नृपते ऽनन्योचितां शेषतां
स्वातन्त्र्यादिमयीम् अपोह्य महतीम् आद्याम् अ-विद्या-स्थितिम् ।
नित्यासङ्ख्य-विसीम-भूति-गुणयोर् यायाम् अनायासतः
सेवा-सम्पदम् इन्दिरेश युवयोर् ऐकान्तिकात्यन्तिकीम् ॥ ३०॥

King of Rangam! Lord of Lakshmi! I shall obtain (am sure of obtaining) without effort the wealth of all exclusive and limitless service to the Two of you, who are possessed of eternal, countless and unbounded riches, and attributs gladly accepting (taking on myself) the state of servitude unfit for others, after doing away with the state of agelong and immense ignorance like independence etc.

The ideal of service to the Divya Dampathi (Divine Consorts) is dealt with in this sloka, which seems to sum up our operations and realisations.

I now unreservedly accept my seshathvam towards the Lord and Lakshmi. This seshathvam (state of service) is due to Them alone and to no one else. This itself is a result of my having shaken off my wrong notions of independance etc., which I entertained out of immense and ageless ignorance. Now as a Prapanna whose prapatti has been accepted by the Divine Consorts, I effortlessly assume my Kingdom of service at Their feet. They are described in the sloka as possessing Nitya (eternal) asankhya (countless) viseema (without limit or boundary) Bhooti (wealth, riches) and guna (attributes)

There is no longer any let or hindrance in the way of my obtaining sevaasampadam (wealth or service) at Their Feet. It is a service for all time. நாளும் மீளாத பேரடிமை as the last verse of Paramapada Sopanam puts it.

Swamy Kumaravaradacharya in his short commentary on this sloka draws attention to Ashtakshara mantra and points out how the three words which go to make up that mantra signifying seshatva (pranavam) paaratantriya (Namas நம:) and kainkarya- purushartha (ஆய in நாராயணாய) are elaborated in this sloka. Note how the sloka starts with the word ஓம் which is pranava, though the meaning intended here is respectful acceptance.

avatArikA:

This shloka deals with the nithya kaimkaryam to the dhivya dampathis, which is the goal and purpose of our lives. This aspiration for nithya Kaimkaryam at Sri Vaikuntam is sought thru Prapatthi. Through such nithya Kaimkaryam, our undissolvable Seshathvam is displayed. The dhivya dampathis bless us with this boon of nithya kaimkaryam that we so ardently seek. They let us enjoy the great service to them that is endless (NaaLUm MeeLAtha pEradimai). The wealth of service (sevaa sampadham) at Their sacred feet as a result of their acceptance of adiyEn’s SaraNaagathy through a SadAchAryan that they 92 themselves identified for adiyEn.

The sacred PraNavam is included as the starting Padham in this shloka. It is customary not to include PraNavam in writing. KumAra VaradAchAr observes in His commentary that the meaning of PraNavam here is “respectful acceptance”

of sought after Sesha Vrutthi (the chosen way of life as the unconditional servant) through the blessing response “tataasthu” (May that be!).

KumAra VaradAchAr Swamy’s exact words are: “atha: param, Moola mantrasya padha-kramENa, Seshathva sahitham Paaratantryam prakASya naarAyaNa padhastha chaturthi abhiprEtham kaimkarya roopam purshaarthamapi visadhayathi Omithi”. Swamy Desikan reminds us of our nishtai here through the meanings of PraNavam:

1. The first Padham, PraNavam denotes our Seshathvam In the combination of the letters to make up PraNavam (A + % + m) (a + u + m) the middle aksharam stands for ThAyAr. Hence the Seshathvam of the Jeevan is to both PerumAL and ThAyAr.

2. The second Padham, “nama:”: this stands for the removal of our independence (SvAtantryam) and the acceptance of divine sovereignty over us. One’s avidhyA (ignorance) about us being Svatantra purushAs is removed. We recognize that we are Paratantran to the dhivya dampathis and our ahankAra, MamakArams are destroyed.

3. naarAyaNa sabdham is the third Padham. This stands for the purushArtham of Kaimkaryam to the dhivya dampathis at all times, places and states.

4. The fourth case: “Aaya” sabdham: This emphasizes the ChEtanan exists only for the BhOgam of the dhivya dampathis. Swamy Desikan indicates that the Lord of RanganAyaki accepted the prayer for Sesha Vrutthi as elaborated by the Moolamantram.

93

Meaning

Oh Lord of Srirangam (ranga nrupatE), Oh Lord of Periya PirAtti (indirEsa)!

“adiyEn shall obtain (am sure of obtaining) without effort, the wealth of all exclusive and limitless service to the two of You, who are possessed of eternal, countless and unbounded riches and attributes; please accept with joy adiyEn’s state of servitude inappropriate for others; please, do away with my state of age-long and immense ignorance like SvAtantryam from You”.

**indirESan **

Commentary

There are ten levels of interpretation of the Meanings of Moola mantram (vide Srimath Rahasya Thraya Saaram). Swamy Desikan incorporates the seventh yOjanai (mode of interpretation) in this shloka according to Kuricchi Gopala TatAcchAr Swamy. The links between the shloka passages and the sections of the seventh yOjanai are as follows:

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1. “Omiti abhyupagamya ranganrupatE: ananya ucitAm SeshatAm” deals with the elaboration of the meanings of PraNavam 2. nama: sabdha vivaraNam is handled by the second line starting from

“SvAtantryAdi mayeem mahateem avidyA sthitim apOhya”. anishta nivrutthi (removal of the inauspiciousness of Svatantryam by the jeevan, while in reality it is a paratanran for the dhivya dampathis).

Attainment of Their feet is indicated here.

3. The third and the fourth lines are elaborations of the naarAyaNa sabdham of the Moola mantram and the Chathurthi vibhakthi. Portions of the third line (nitya asankhya viseema bhUti guNayO:) refers to the glories of naarAyaNa sabdham (eternal holders of immeasurable wealth and anantha kalyANa guNams). The word indirEsa in the fourth line refers to the YekasEshithvam of the dhivya dampathis. They are Seshathva Prathisambhandhis. The salutation “ranganrupatE:” is indicative of the Lord’s soulabhyam and other ubhayuktha guNams.

Swamy admits exultingly that there is no more hindrance to the dhivya dampathis accepting his SaraNaagathy and granting him the wealth of eternal, blemishless Kaimkaryam (niravadhya sevaa sampadham) now that the divine couple has responded with “May that come to be! (Omiti abhyupagamya)”.

ओमित्यभ्युपगम्य रङ्गनृपतेऽनन्योचितां शेषतां
स्वातन्त्र्यादिमयीमपोह्य महतीमाद्यामविद्यास्थितिम् ।
नित्यासङ्ख्यविसीमभूतिगुणयोर्यायामनायासतः
सेवासम्पदमिन्दिरेश युवयोरैकान्तिकात्यन्तिकीम् ॥ ३०॥

आचार्याद् रङ्ग-धुर्य द्वय-समधिगमे लब्ध-सत्तं तदात्वे
विश्लिष्ट+आश्लिष्ट-पूर्वोत्तर-दुरित-भरं यापितारब्ध-देहम् ।
नीतं त्वत्कैस् त्वया वा निरवधिक-दयोद्भूत-बोधादि-रूपं
+++(5)+++त्वद्-भोगैक–स्व-भोगं दयितम् अनुचरं त्वत्-कृते मां कुरुष्व ॥ ३१॥

Chief of Rangam | As soon as I got the Dwaya mantra from my Acharya (by way of upadesa) I obtained (regained) my true self. Then and there my load of sins got wiped out, some done away with (old sins), and others(committed after prapatti) never attached to me; after the dissolution of this body let me be taken (led) by Thee or by Thy emmissaries; and with my true nature like gnana etc. restored by Thy immense grace, pray make me Thy fond follower for Thine own sake, my sole pleasure consisiting only in the enjoyment of Thee. Moolamantra was elaborated and explained in the previous sloka. Dwaya mantra is similarly explained and expanded in this sloka. The words அநுசரம்மாம் குருஷ்வ remind us of Lakshmana’s prayer to Sri Rama குருஷ்வமாம் அநுசரம். The sentiment of that sloka of Ramayana are embodied in this sloka. Sri Ubhaya Ve Madhurantakam Viraraghavacharya Swamy in his Tamil commentary draws attention to several words of the sloka such as அதிகமே, விச்லிஷ்ட. பூர்வ, உத்தர etc., and states that Brahma Sutra IV-1-17 is intended by Desika to be recollected here. The sloka reads as if even at the time of upadesa of Dwaya mantra our ancient sins (poorva paapams) are wiped out. Really it means that “when that mantra is actually employed as the karana mantra in the observance of saranagati” This is evident from the words Ashlishta and Uttaraagha (post prapatti sins). For it is only the post-prapatti (and not post-upadesa) sins (உத்தராகம்) that do not contaminate the prapanna. He either expiates for them or gets punished for them here and now, and hence they do not attach themselves to him. What happens after this body perishes is dealt with in the second half of this sloka. The prapanna is taken to Paramapadam by the Lord Himself (vide நயாமி பரமம் கதிம்) or by His emissaries like archis etc. Full realisation of his true self of gnanaswaroopa etc., sets in. The mukta feels thankful for this which has been brought about only by the infinite mercy of the Lord. Hence forth his only pleasure is to enjoy the Lord. And even that pleasure is not his own but the Lord’s, புங்க்தே ஸ்வபோக மகிலம் பதிபோக சேஷம். This is what Lakshmana also prays for in the sloka referred to above. க்ருதார்த்தோஹம் பவிஷ்யாமி தவசார்த்த: ப்ரகல்பதேவி become a கிருதார்த்த:one happy and content at having realised his desire; and you too, Rama will have your desires achieved. (Ayodhyakanda31-24) Metre: Sragdhara.

avatArikA:

The previous shloka focused on the elaboration of Moola Mantram. This shloka expands now on the dhvaya mantram. There are lot of references to Lakshmana, the Kaimkarya Lakshmi paripoorNan (according to Sri D.

Ramaswamy IyengAr Swamy); some of the words chosen by Swamy Desikan remind the Brahma Soothram IV.1.17 (according to MadhurAnthakam VeerarAghavaacchAr Swamy). What happens to a Jeevan after receiving dhvaya mantra upadEsam from one’s AchAryan is described here. The Prapannan attains knowledge about his svaroopam (i.e.), he is an unconditional 96

Seshan of the dhivya dampathis. When the Prapatthi is completed, all the sins accumulated up to that time are destroyed due to the grace of the Lord. The sins acquired unconsciously do not stick to me. After my body falls down, You should bless me to travel via archirAdhi mArgam and bless me with all aspects of Moksha sukham. This is the prayer of Swamy Desikan as he nears the end of nyAsa tilakam.

Meaning

Ranga dhurya (Oh Lord of Sri Rangam)! The moment adiyEn receives dhvaya mantrOpadEsam from adiyEn’s AchAryan, adiyEn gains knowledge about my true nature (Svaroopa Satthu) as unconditional Seshan for You and Your Devi (AchAryAth dvaya samadhigamE labdha sattam). At that moment (tadAtvE), the accumulated sins of adiyEn also get destroyed; Poorva bharam is gone now and the sins that adiyEn will acquire unconsciously in the future (utthara bharam) are not going to stick to me (tadAtve vislishTa aslishTa poorva uttara durita bharam**)**. VislishTa Karmaas are sins from previous births and are PrArabhdhams. AaslishTa karmAs are of two kinds. Those which are acquired after Prapatthi unconsciously will not stick to one because one has performed Prapatthi.

Those future sins acquired deliberately will yield light punishments during this birth and can also be eliminated by appropriate Punah PrAyascchittham**. **After the body falls down, You should lead me to Your Supreme abode through Your servants (archirAdhi maarga prayANam). Out of Your limitless KaaruNyam, You should make my shrunken (Sankuchitham) Jn~Anam to blossom (vikasitham) to its full potential.

The uninterrupted enjoyment of Your soundharyam and kalyANa guNams should be my bhOgam (bliss). You should bless adiyEn to be the object of Your great vaathsalyam and grant adiyEn the soubhAgyam of nithya kaimkaryam for Your preethi.

97

bless me with jn~Ana vikAsam - Srirangam HayagrIvan 98

Commentary

adiyEn has approached a SadAchAryan and have performed now MokshArtha SaraNaagathy through the utterance of Dhvayam as KaraNa mantram. During the SaraNaagathy time, adiyEn’s sanchitha, PrArabdha sins are gone. The Buddhi Poorvaka and abuddhi poorvaka sins accumulated during the post-Prapatthi period are also destroyed at the end of this life thru the experience of light punishment or through the performance of appropriate PrAyascchittham. Now that all of these are done due to Your immense krupai, adiyEn requests You to bless me with the travel via archirAdhi mArgam to Your Supreme abode with the help of Your archirAdhi dEvathAs. You should bless adiyEn with Jn~Ana vikAsam and Aanandham once I cross the Viraja River and let me become the object of Your affection (Preethi Paathran) and empower adiyEn to serve You with blemishless kaimkaryams that will please You.

आचार्याद्रङ्गधुर्य द्वयसमधिगमे लब्धसत्तं तदात्वे
विश्लिष्टाश्लिष्टपूर्वोत्तरदुरितभरं यापितारब्धदेहम् ।
नीतं त्वत्कैस्त्वया वा निरवधिकदयोद्भूतबोधादिरूपं
त्वद्भोगैकस्वभोगं दयितमनुचरं त्वत्कृते मां कुरुष्व ॥ ३१॥

विधानं रङ्गेशाद् अधिगतवतो वेङ्गट-कवेः
स्फुरद्-वर्णं वक्त्रे परिकलयतां न्यास-तिलकम् ।
इहामुत्राप्य् एष प्रणत-जन-चिन्ता-मणि-गिरिः
स्व-पर्यङ्के सेवां दिशति फणि-पर्यङ्क-रसिकः ॥ ३२॥

To those who wear on their face this Nyasa Tilakam shining with letters (or colours) of Venkatakavi who got the command from Lord ranganatha Himself, He (Lord ranganatha) who is a veritable mountain of chintamani for saranagatas, and who evinces great taste for His Sepentbed, graciously gives in the here and hereafter His seva (service: dharsan) in His own bed. This is the phalasruti for the stotra, and as such gives the name of the author (Venkatakavi) and of the work. (Nyasa Tilakam). For this stotra, the poet says, he received inspiration from Lord Ranganatha Himself as to how to sing it, in addition to His command to sing the same. Nyasa Tilakam –vaktra- parikalayatam. It is a tilakam on the face i,e., forehead; it also gives the meaning ‘those who recite it through the mouth’. Vaktra can also go with Venkata kaveh. Venkata Kavi’s face or mouth of which this ஸ்ப்புரத்வர்ணம் Nyasa Tilakam emerged. ஸ்புரத்வர்ணம் shining with various pleasing colours as in the jewel Tilakam. The stotram Nyasa Tilakam also shines with varnam(words). ரங்கேசாத்விதாநம்– Enjoined by Ranganatha. The Lord perhaps said to Desika “in Bhagavaddhyana Sopanam you sung about my beauty of form; in Abheethistavam you are going to sing for my safety. You have not sung about me in relation to Nyasa Vidhya. Don’t you remember that I am the God of Ramanuja’s Saranagati Gadhyam.” Desika understood that the Lord was laying a behest on him to sing a Saranagati stotra about Lord Ranganatha, and Nyasa Tilakam is the result. In the course of the commentary I have pointed out on more occasions than one how this stotra follows the pattern of Saranagati Gadya in many respects. A reference to sloka 22 is quite sufficient. The Lord is referred to as ப்ரணதஜந சிந்தாமணி கிரி: and பணிபர்யங்க ரஸிக: Chintamani is a fabulous gem capable of yielding all desires. As a gem its size cannot be very much. But here is a mountain of Chintamani. He bestows His Paryanka Seva, service during His sayanam. அணியரங்கத்தரவணையில் பள்ளிகொள்ளும் அம்மான் தன் அடியணைக் கீழ் அவர்களிட்டு (Perumal Thirumozi1-3) Paryanka seva, Vision of the Lord in Sayana Tirukkolam. Tondaradaippodi Alwar enjoys this கிடக்கை சேவை to his heart’s content in திருமாலை These He bestows on us here in Srirangam and also over there in Paramapada. இஹ அமுத்ரச That is why the Alwars like to continue here where they get all they desire to have. Tondaradippodi Alwar prefers Srirangam to Srivaikuntam. இச்சுவை தவிர யான் போய் இந்திரலோகமாளும் அச்சுவை பெறினும் வேண்டேன் அரங்கமா நகருளானே.

Swamy Desikan states that this Sri Sookthi arose from his mouth as a direct result of the command of Lord RanganAtha. It is His divine command (dhivya Ajn~aa) that arose from His own lotus face (sva-mukhAmbhOja udhitham). The Lord of Srirangam is resting happily on His huge bed of Aadhi Seshan like a mountain made up of chinthAmaNi gems and grants all the boons that the devotees desire. For those, who recite this Sri Sookthi of nyAsa tilakam, He blesses them with Kaimkarya PrApatthi to Him in this world as He stays in His reclining posture. In the other world, He grants Kaimkarya saamrAjyam from His seated position on the throne of AadhisEshan.

Swamy Desikan has provided an apoorva Phalasruthi for this apoorva Sri Sookthi. NyAsam is the Tilakam (“high watermark”) in our lives. The siddha purushAs use various herbs and pigments to create a paste that is worn by 100 human beings to enchant the kings and to gain their favour. Similarly, there is one way to enchant the Lord and make Him come under our influence. That way is the recitation of nyAsa tilaka SrI Sookthi composed by VenkatEsa Kavi in response to the command of Lord RanganAtha and in a way He instructed Swamy Desikan. Lord RanganAtha provided the recipe and then commanded Swamy Desikan to prepare the Tilakam for NyAsa Vidhyai. A study of this Sri Sookthi will reveal the glories and beauty of nyAsam just as a colourful, bright tilakam on the forehead of a girl would reveal her beauty. Swamy Desikan states that he learnt the procedure of making this material for Tilakam from the Lord Himself and therefore this SrI Sookthi is resplendent with the word arrangements that glitter (sphurat varNam). For those who recite it and reflect on the meanings of this Sri Sookthi of nyAsa tilakam and perform SaraNaagathi (parikalayatAm praNata janAnAm), the chinthAmaNi mountain enjoying His sayanam on His bed of AadhisEshan (cintAmaNi giri: phaNi paryanka rasika:) grants all the desired boons in this and the other world (yEsha rasika: iha amutra api sva paryangE sEvAm disati).

Sri D. Ramaswamy IyengAr has a wonderful observation about the origin of this Sri Sookthi, where he visualizes a conversation between the Lord of Srirangam and Swamy Desikan standing in front of Him. The one sided conversation goes this way: “Oh Kavi Tarkika Kesari! You sung about us in Bhagavath DhyAna SopAnam to celebrate My dhivya soundharyam. You are going to sing about My well being (safety) through Your abheethi Sthavam. You have not sung anything about nyAsa VidhyA and My response to Udayavar, when that PrAchAryan of Yours performed his SaraNAaagathy on a Panguni Utthiram sErthi day here at Srirangam. Don’t You remember that I am the God of Ramanuja’s SaraNaagathy Gadhyam?” Swamy Desikan now understood that the Lord of Srirangam is commanding him to create a sthOthram about the fine points of SaraNaagathy and completed it and placed it at the sacred feet of the delighted Lord of Srirangam. That PraNatha Jana ChinthAmaNi Giri and PhaNi paryanka Rasikan, Lord Ranganathan turns our way wherever we are and casts His dayaa laden glances on us, when we recite this Sri Sookthi of nyAsa 101 tilakam.

May this humble effort to collate the commentary from five AchAryAs please the Lord of Srirangam! May His divine consort make us the object of Dayaa of Her Lord! May Swamy Desikan, who opened our eyes to the splendour of SaraNaagathy by building upon the foundation laid by His PoorvAchAryAs live forever in AasthikA’s minds!

विधानं रङ्गेशादधिगतवतो वेङ्गटकवेः
स्फुरद्वर्णं वक्त्रे परिकलयतां न्यासतिलकम् ।
इहामुत्राप्येष प्रणतजनचिन्तामणिगिरिः
स्वपर्यङ्के सेवां दिशति फणिपर्यङ्करसिकः ॥ ३२॥