ShaThakopa intro

NyAsa Tilakam is one of those master pieces given to us by the most merciful Swami. His genius as a poet and his skills in succinctly stating the essence of Prapatthi are abundantly clear in this work. As Sri D. Ramaswamy Iyengar describes, “In its metaphysical aspect, NyAsa Tilaka like SaraNaagathi Deepika is a poetic rendering of the salient features of SaraNaagathi as laid down in the Srimad Rahasyatrayasaara with the difference, that while SaraNaagathi Deepika is an epitome of Rahasyatrayasaara, NyAsa Tilaka concerns itself more with the mentality that should prevail in the Post-Prapatthi period. The importance of NyAsa Tilakam to Prapannas cannot be overestimated”. Here Sri D.R. Iyengar refers to the significance of Kumara VaradAcharya’s singling out this work of his father for writing his commentary among all other works.

This work consists of 32 slOkas in 8 different poetic metres: 1. anushtup (2);

  1. sikarinI (4);

  2. Vasantha-tilakaa (4);

  3. Saardhoola Vikriditham (9);

  4. Nathkutakam (2);

  5. Mandhaakranthaa (3);

  6. Sragdharaa (5);

  7. Maalini (3).

Like number of other works contained in 32 sections to be consistent with the count of 32 Upanishadic Brahma vidyas, nyAsa tilakam shines with Upanishadic truths.

Sri RanganathA is the object of Prapatthi for Swami here. In nyAsa dasaka and nyAsa Vimsati and Tamil work, adaikkalappatthu, he surrendered to Lord Varadaraja of Kanchi. In SaraNaagathi Deepika, he offered his SaraNaagati to Lord Deepa Prakaasan of his own agrahaaram in Tuppul.

It has been told that a study of nyAsa tilakam is essential to remove our doubts about the efficacy of SaraNaagati. Let us offer our salutation to Swami Desikan, the master interpreter of SaraNaagati saastra, prior to studying this important work.

We will start with the reflections on Swami Desikan’s nyAsa tilakam in the sadagopan.org traditional manner with the salutations by his disciple and son, Sri Kumara Varadacharya, who wrote a commentary on his acharya and father’s work: Srimann VedaSiroguru: bhagavata: SrIvenkaTadreeSitu: ghaNTAtmaa na param tadhAtana-janAn-Anandhayann-AthmanA |

adhyApi sva-padhAmbujaika rasikAn Aamandhayan vaibhavam panthAnam paripAti bhUri krupayA paryAya sallApata: ||

The great Desika Bhaktha, Vaikunta Vaasi Sri D. Ramaswamy Iyengar has translated the above verse this way in his commentary on nyAsa tilakam:

“That repository of all auspiciousness, Vedantha Desika, who is the incarnation of the Bell (Ghanta) of the Lord of Venkataadhri – not only did he delight the people of his times by his person and personality, but even today he continues 2 to be a source of delight to those rasikas who are unflinchingly attached to his lotus feet – and by his abundant grace gives the feeling of personal presence, almost speaks, so to say”.

How true is the testimony of the loyal son and disciple! Swami Desikan casts his majestic shadow across seven centuries and comforts us under the shade of that giant presence.

THE NAME

The name of nyAsa tilakam was chosen by sadagopan.org Swami Desikan in view of his conviction that this stotra Grantham is the crest jewel among the various works that he composed on nyAsam or SaraNaagathi. Tilakam is the Pottu or auspicious dot worn by women to bring out the beauty of their faces. nyAsa tilakam is the Tilakam for the nyAsa Vidya as indicated by Swami Desikan’s choice of the title for this grantham.

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Sources

We will provide highlights from the commentaries of Acharya Kumara Varadarya (Nainacharya), Sri D. R. Iyengar and Oppiliappan Koil Vidwan Vaikunta Vaasi Sri Srirama Desikachar Swamy, my mAnaseeka AchAryan and a three other scholarly commentators quoted in Srimath Poundarikapuram Andavan’s monograph on nyAsa tilakam. This monograph has been edited by Dr. ??

Structure, meters

First SlOkam (anushtup Metre) deals with salutations to the Guru Parampara.

The Second slOkam (anushtup metre) is an important one explaining the significance of the Abhaya mudra (gesture) seen on the right hand of Sri Ranganatha.

The third SlOkam set in SikariNi metre contains Swami Desikan’s traditional SaraNaagati to the consort of the Lord. The fourth slOkam set again in SikariNi metre explains the tattvam of Maha Lakshmi (Sri Ranganayaki) serving both as Upaayam (means) and mediatrix (PurushakAram).

sadagopan.org The fifth and the sixth slOkams continue in SikariNi metre and focus on Sri Ranganatha. The fifth slOkam housed Swami Desikan’s SaraNaagathi to the Lord of Srirangam. The sixth slOkam reveals that the Lord rests on his bed of Adisesha at Srirangam for the express purpose of guiding people to follow the way (SaraNaagathi) sanctioned by the Sastraas and the Vedas to reach Him.

The metre chosen for the seventh slOkam is Saardhoola Vikrititham (the gait of a tiger). Here Swami explains in unambiguous terms that the Divya Dampathis of Srirangam are the ultimate Seshis, who are the object of our Prapatthi.

In the eighth slOkam, Swami shifts his attention to the Nathkutakam metre and prays for the blessings of the compassionate glances of the Lord.

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In the ninth and the tenth slOkams, Swami’s mind races like a tiger in the Sardhoola Vikrititham metre in a manner consistent with the subject. The ninth slOkam deals with the Mahopakaaram rendered by Sri Ranganatha to Swami. The tenth slOkam proudly recounts the glories of Prapatthi.

The eleventh slOkam set in Mandaakraanthaa metre covers a prayer of Swami to the Lord to make his mind seek out and enjoy the company and the works of Prapannas, who have already been blessed by the Lord.

The twelfth slOkam describes the state of Prapanna in the post-Prapatthi period. The metre shifts here to Sragdharaa.

The thirteenth slOkam shares the same Sragdharaa metre and points out that the Prapannas in the post-Prapatthi period never trespass the injunctions of sadagopan.org Saastraas established by the Lord.

The fourteenth slOkam reveals the reason why the Prapannas in their post-Prapatthi period come across some sufferings (Dukkham/SOkam).

The fifteenth slOkam set once again in Sragdharaa metre emphasizes that Bhakthi and Prapatthi are two different upaayams (means) for securing the blessings of MOksham.

The sixteenth slOkam set in majestic saardhoola Vikrititham lists the different words in vogue to refer to Prapatthi and points out that all of them refer to the same act of Prapatthi.

The seventeenth slOkam is housed in Sragdhara metre and deals with the points of difference between the two upaayaas (Viz.). Prapatthi and Bhakthi to attain the blessings of MOksham .

The eighteenth slOkam is set in the beautiful Maalini metre and states that Prapatthi performed at the Lord’s feet confers all the fruits (Sarva hetu:).

The nineteenth slOkam reverts to Saardhoola Vikrititham metre and deals 5

with the pancha Sankhaas (five doubts) that assail the minds of Prapannas and explains how these doubts can be cleared.

The twentieth nyAsa tilakam slOkam set in the Vasantha Tilakam metre celebrates the blessings of the comforting glances of the Acharya (Kataaksham of the Acharya) in the context of successful Prapatthi. Swami Desika hints that these blessings remind one of the experiences of spring (Vasantham) after the winter of distress (life during the Pre-Prapatthi period).

The twenty first SlOkam deals with one of the methods of Prapatthi known as Acharya nishtai. This slOkam flows leisurely in the Mandhaakraantha metre.

sadagopan.org

**panguni uththiram sErththi **

In the twenty second slOkam set once again in the Vasantha Tilakam metre, 6

Swami recalls with joy the truths revealed by Sri Ranganatha to Sri Ramanuja at the time of latter’s SaraNaagati on a Panguni Uttaram day at the south-western praakaaram of ThAyAr Sannidhi at Srirangam.

The twenty third and the twenty fourth slOkams are set in the Maalini and the Mandhaakranthaa metres. In the twenty third verse, Swami expresses his regrets over earlier distractions through the enjoyment of fleeting worldly pleasures.

In the Twenty fourth verse, he consoles his mind over the past mistakes and assures it that there is no more reason to worry at the stage of Post-Prapatthi.

From SlOkams 25 to 30, we experience the firm Vairagyam of Swami Desikan, sadagopan.org where he states that he will not approach any mortal for favours, while Sri Ranganatha looms large as the ultimate succour and support. He also declares that he will not seek any other Gods either for favours, since it is Sri Ranganatha alone, who has the power over granting the blessings of Moksham.

He declares his unwavering intent to serve the divya Dampathis alone during the rest of his life on this earth. The six slOkams are set in: 1. Maalini (25),

  1. Saardhoola Vikrititham (26-28),

  2. Nathkutakam (29) and

  3. Sardhoola Vikrititham (30) metres respectively.

In the thirty first verse, Swami prays for eternal service in Sri Vaikuntam to the Divya Dampathis in Sragdharaa metre.

The thirty second and the final verse is set in sikariNi metre and explains the fruits of reciting nyAsa tilakam. Swami reveals that the reciter will be blessed with the boon of serving the Divine couple in both the Vibuthis (Leela and Nitya Vibuthis). They will be blessed with the double pleasure of serving the Divya Dampathis on this earth as well as at Parama Padham as Nitya Suris.

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