सर्व-प्रस्तुतिः

This stotra of 22 shlokas all in sragdharA metre, stresses several aspects of nyAsa or prapatti not covered by zaraNAgati dIpikA and nyAsa tilaka. To start with, the qualifications an AchArya should possess are set out in 896, such a one should be worshipped as if he were God Himself; [897] then the traits the shiShya must possess are mentioned in 898. The unflinching and unshakable faith in the efficacy of prapatti which is a vital part in the pursuit of that path is stressed in 902. shlokas 910 and 911 refute some wrong meanings attributed to certain words in the charama-shloka. siddhopAya and sAdhyopAya are clearly defined in 912. The stotra concludes with expressing a feeling of a sense of security and fearlessness after a proper performance of Prapatti.

Lord varadarAja of kA~nchIpuram is the Deity to whom this Stotra and the next are dedicated.

nyAsa viMshati – vyAkhyA.

“At the desire of good and godly men” svAmI deshika has himself written a commentary on nyAsa viMshati by way of “di~NmAtra᳚, indicating the way or method. That commentary which is in Sanskrit Prose is given separately at pages 201 to 208. tattva-muktAkalApa is the only other work of deshika in Sanskrit for which he himself has furnished a commentary. That is for tattva, this is for upAya.

OVERVIEW OF NYASA VIMSATI

Among the three Sri Sookthis known as nyAsa thrayee, Sri nyAsa vimSati has the distinction of being blessed with Swamy Desikan’s own commentary. KumAra VaradAcchAr, the precocious son of Swamy Desikan wrote a commentary for SrI nyAsa tilakam. Sri Saila TatAchAr has given us a detailed commentary on nyAsa Dasakam.

Different commentators of nyAsa vimSati Sri nyAsa vimSati has Swamy Desikan’s succinct commentary. Oppiliappan Koil Srirama DesikAcchAr Swamy has elaborated on Swamy Desikan’s commentary.

adiyEn will follow latter mostly. Then, there are two more commentaries by:

1. Sakala Veda VedAntha darSee Sri SrinivAsAcchAr Swamy in Sanskrit and
2. Sri VenkatarAmAcchAr Swamy.

Dr. V.N. VedAntha Desikan Swamy has edited all these commentaries and has given us a beautiful summary for each of these slOkams. adiyEn will attempt to include the highlights from all these commentaries.

The different meters used by Swamy Desikan in Sri nyAsa trayee
The ten slOkams of nyAsa Dasakam are in the short anushtub meter. The twenty two slOkams of nyAsa vimSati are in majestic Sragdhara meter and the 32 slOkams of SrI nyAsa tilakam are in seven different meters.

1. anushtub
2. NathkuDakam,
3. MandaakrAnthaa
4. Maalini
5. Vasantha tilakam
6. Sragdharaa and
7. SaardhUla Vikreetitham

One is inclined to think that Swami Desikan chose seven meters to perform his SaraNaagathy to the Saptha PrAkAra Madhyan, Sri RanganAthan.

The topics covered in Sri nyAsa vimSati SrI nyAsa VimSati is a Sri Sookthi of Swamy Desikan consisting of twenty slOkams about Prapatthi or nyAsam. VimSati means twenty; in actuality, nyAsa VimSati has 22 slOkams. The legend has it that Swamy Desikan acceded to the request of either PiLLai LokAcchAr or PeriyavAcchAn PiLLai to compose a grantham on the subject of nyAsam and created this Sri Sookthi dealing with:

1 AcArya lakshaNam

2 Sishya LakshaNam

3 AcAryan’s MahOpakAram

4 Instructions of AcAryan to the Sishyan about the daily observances 5 Fitness for Bhakthi and Prapatthi

6 The Vaibhavam of Prapatthi

7 The samAdhAnam about the objections raised by the different angams of Prapatthi and

8 The kinds of upAyams for Moksha phalan.

The Organization of SrI nyAsa vimSati

The first two of the twenty two slOkams focus on AcArya lakshaNam, while the third slOkam deals with Sishya lakshaNam.

The next 17 slOkams cover the svaroopam of Prapatthi, its five angams, doubts about these angams and samAdhAnam for those doubts. It has been suggested that the magnum opus of Swamy Desikan, Srimad Rahasya thraya Saaram is an elaboration of these seventeen slOkams.

सिद्धं सत्-सम्प्रदाये स्थिर-धियम् अनघं
श्रोत्रियं ब्रह्मनिष्ठं
सत्त्व-स्थं सत्य-वाचं समय-नियतया
साधु-वृत्त्या समेतम् ।
डम्भासूयादि-मुक्तं जित-विषयि+++(=इन्द्रिय)+++-गणं
दीर्घ-बन्धुं दयालुं
स्खालित्ये शासितारं स्व-पर-हित-परं
देशिकं भूष्णुर् ईप्सेत्+++(<- आप्)+++ ॥ 1 ॥+++(5)+++

प्रपत्त्य्-आद्य्-अपर-पर्यायां (/ प्रपत्यपरपर्यायां ) न्यास-विद्यां सञ्जिघृक्षुः
प्रथमं तज्-ज्ञानादि-त्मुखेन
तद्-अघिकार-हेतु-भूतम् आचार्य-संग्रहणम् आह (/ सञ्जिघृक्षुः तत्त्वज्ञानादि … संग्रहणमाह) – सिद्धम् इति ।

एतेषाम् आचार्य-गुणानां प्रमाणानि

“तद्-विज्ञानार्थं स गुरुम् एवाभिगच्छेत्
समित्-पाणिः श्रोत्रियं ब्रह्मनिष्ठं”

इत्यादीनि (/ इत्यादीनि द्रष्टव्यानि ।) । श्रोत्रियं - श्रुतवेदान्तम् । समयानियतया - यथाकालं प्रवृत्तया; यद्वा धर्मज्ञसमय-व्यवस्थितया । जितविषयगणं - स्ववशेन्द्रियवर्गम् । सम्यक् ज्ञानार्थतया गुर्वभिगमनेऽपि स्वेच्छया प्रवर्तमनस्य (/ प्रवृत्तस्य) नियमांशमात्रे विधिरिति ज्ञापनार्थम् (/ विधिज्ञापनार्थं) ईप्सेत् इति “सन् प्रयोगः” ॥ १॥

ब्रह्मनिष्ठं - साक्षात्-कृत–परम-पुरुष-स्वरूपम् ।

इति रामानुजो वेदान्त-सारे जिज्ञासाधिकरणे।
किञ्च स ब्रह्म-विद्याया (उपासनाया) विषयय् उक्तः।
नात्र प्रसज्यते।
इतरविद्यासु परज्ञानरूपेण च कश्चन साक्षात्कारो विशिष्य विहित एव।
रामानुजोऽपि तत्र “येन - विद्या-विशेषेण” इति स्पष्टम् एव वदति।

(Logic - you want to ride a cycle, you need someone who has done it.
You just want to buy a plane ticket - no need to check for riding skills.)

शाण्डिल्यविद्यानुजिगमिषया भौमविद्याविदं नोपेयात् इत्यादिर् अपि वर्तते।
अत्र तु ब्रह्मणि, न तु कैवल्यय् ऐश्वर्ये वा निष्ठा यस्य स इत्येव।

अथापि, परम-पुरुष-स्वरूप-साक्षात्कारो नाम कः?
कस्यचन विग्रहस्य कल्पनम् एव?
अत्र स्वरूपसाक्षात्कार एवोक्तः, न रूपादेः।
साक्षात्कारो ऽनुभव इति न विवादः।
स केवलं शास्त्र-जन्य-ज्ञानमात्रं न।
किञ्च, +अखिलब्रह्माण्ड-शरीरवतो ब्रह्मणस् साक्षात्कारो
न कल्पित-विग्रहादौ ध्याते समाधिमात्रम्, प्रत्युत तद्-अनुभवः।

जीवात्म-साक्षात्कारस् तु नानालिङ्गैर् एवानुमेयम् इति देशिकः।
सत्य् एवम्, परम-पुरुष-स्वरूप-साक्षात्कारोऽपि तादृशैर् लिङ्गैर् एवानुमेयस् स्यात्।

**Introductory remarks: **

This slOkam is about the fourteen guNams that an ideal AcAryan must have to help the sishyAs interested to learn about Prapatthi vidyA and to observe it.

These guNams are essential for a SadAcAryan and are stressed by Vedam, VedAntham and Smruthi as necessities for a SadAcAryan to possess. The sishyAs eager for a clear comprehension of the aspects of Prapatthi vidhyA and its anushtAnam should seek such a qualified AcAryan for success in their efforts.

**Meaning: **

The sishyan desirous of gaining superior knowledge (JnAnam) about Prapatthi vidyA should seek the sacred feet of a SadAcAryan. He will be the right upadEshtA for nyAsa vidyA and can instruct the sishyan on nyAsa vidyA’s 7 angams, angi and phala clearly. AcArya JnAna roopa MangaLam is sung here.

Such a srEshtAcAryan would have the following fourteen auspicious attributes (guNams):

1. sat-sampradAyE siddham - He must be firmly established in the lofty Sath sampradhAyam that descended hierarchically from Swamy NammAzhwAr-Swamy Naatha Muni- Swamy AlavanthAr-Periya Nambi-Acarya RaamAnujaa- MadaipaLLi AacchAn.

2. **sthira dhiyam - **He should be of firm mind even when Kudhrushtis and Kumathis try to agitate him with their kuyukthi Vaadhams (debates based on deceitful reasoning).

3. **anagam **- The AcAryan should be free from any kind of blemishes/sins; He should never swerve away from Bhagavath SaasthrAs (“akruthyA karaNaadhi roopa paapa rahithan”). He should thus be free of sins (aga rahithan = anagan).

4. **SrOtriyam **- He should be fully conversant with VedAs and VedAnthAs through knowledge of SrI BhAshyam. Swamy Desikan describes such an AcAryan as “Srutha VedAntham”.

5. brahma nishTham - It is not enough to be knowledgeable about the VedAs and the VedAnthAs; a SadAcAryan should have in addition asanchala Bhagavath bhakthi. He should have firm, blemishless bhakthi for SrinivAsa roopa Brahman saluted by Bhagavad RaamAnujA in his MangaLa slOkam of Sri BhAshyam (brahmaNi SrInivAsE).

6. sattvastham - This AcAryan should have the dominance of Satthva guNam among his aathma guNams. He must be sathva guNa nishtar.

7. satya vaacam - He should be truthful always and stay away from deceitful speech. He should be a master at Sathya Vaak, which is comforting to the jeevans (bhUtha hitham).

8. **samaya niyatayA sAdu vruttyA samEtam **- He should be adept at anushtAnams defined by pious ones that are appropriate for the different occasions. For instance, the SadAcAryan should perform the anushtAnams prescribed by Pancha Kaala PrakriyA vidhAnam (abhigamanam, upAdhAnam, ijyai, SvAdhyAyam and yOgam) prescribed for the five different times of the day such as early morning, forenoon, noon, afternoon and late evening).

9. Dambha asooyAdhi muktam - He should not have egotism, jealousy and other inauspicious guNams. The fifth chapter of Sankalpa SooryOdhayam elaborates on this subject.

10. jita vishayi gaNam - He will not have pravrutthi in Saashtra-nishiddha vishayams (entry into observances prohibited by Bhagavath Saasthrams). He will have full control over His indhriyams (Karma and Jn~AnEndhriyams). In other words, he will have indhriya nigraham.

11. deerga bandhum - He should be an all weather friend and guide for those who seek His rakshaNam; He should seek the welfare of those who have sought his refuge both here and the hereafter 9 (avichAlyAnugraha yukthar). He should be both a Maarga Bhandhu in this world and a dheerga Bhandhu for lifting his sishyAs up to sathgathy.

12. dayaaLum - He should be most compassionate (Dayaa Moorthy). His kindness for his sishyAs is spontaneous (nirhEthukam). He will be an avyAja karuNA moorthy for his sishyan.

13. skhAlityE SaasitAram - Whenever his sishyans commit trespasses against Bhagavath Saasthrams, the SadAcAryan corrects his sishyan from those harmful ways and recommends appropriate PrAyaschitthams to eliminate those sins.

14. Sva para hita param - He will determine what is mutually good for him and his sishyan and act accordingly.

Swamy Desikan instructs that one who seeks sathgathi (bhUshNu:) should seek a SadAcAryan having these fourteen auspicious guNams.

सिद्धं सत्सम्प्रदाये स्थिरधियमनघं
श्रोत्रियं ब्रह्मनिष्ठं
सत्त्वस्थं सत्यवाचं समयनियतया
साधुवृत्त्या समेतम् ।
डम्भासूयादिमुक्तं जितविषयिगणं
दीर्घबन्धुं दयालुं
स्खालित्ये शासितारं स्वपरहितपरं
देशिकं भूष्णुरीप्सेत् ॥ 1 ॥

अज्ञान-ध्वान्त-रोधाद् अघ-परिहरणाद् आत्म-साम्यावहत्वात्
जन्म-प्रध्वंसि-जन्म-प्रद-गरिमतया दिव्य-दृष्टि-प्रभावात् ।
निष्प्रत्यूहानृशंस्यान्, नियत-रसतया नित्य-शेषित्व-योगात्+++(4)+++
आचार्यः सद्भिर् अप्रत्य्-उपकरण-धिया देववत् स्याद् उपास्यः ॥ 2 ॥

“आचार्यवान् पुरुषो वेद”,
" आचायीद्धैव विदिता विद्या साधिष्ठं ६ रापत् “,
“आचार्यवत्तया मुक्तौ”
(/ प्रापत् " आचार्यवत्तया मोक्षमामनन्ति … मुक्तौ इत्याद्यनुसरतः आचार्यवरेण सिद्धे, देवमिव)
इत्यादि-प्रमाणानुसारतः
आचार्यवरणे सिद्धे,
“आचार्य-देवो भव”,
“देवम् इवाचार्यम् उपासीत”
इत्यादि-विहितं तत्-सेवनम् आह - अज्ञानष्वान्त इति ।

अत्र उक्ता हेतवः
आचार्ये भगवति च अन्वीयन्ते ।
जन्मप्रध्वंसिजन्म - विद्याजन्म ।

“ब्रह्म-विद्या-प्रदानस्य
देवैर् अपि न शक्यते ।
प्रतिप्रदानम् अथवा
दद्याच् छक्तित आदरात् ॥ "

इत्याद्य् अभिप्रेत्य अप्रत्युपकरणधिया इत्युक्तम् ॥ २॥

REASONS FOR WORSHIPPING ACAARYAN LIKE BHAGAVAN

**Meaning: **

An AcAryan, who blesses a sishyan with Brahma VidhyA pradhAnam should be worshipped in a manner equivalent to worshipping BhagavAn Himself. “AcAryam dEvamiva upaaseetha” is the instruction of the VedAs (AcArya dEvO bhava)

“MantranAtham gurum mantram samathvEna abhiveekshayEth” (One should revere the AcAryan, who instructs one on the rahasya mantrams and the Lord associated with the mantrams with the same reverence). The eight reasons for worshipping AcAryan in this manner equivalent to the Lord are:

1. **ajnAna dhvAnta rOdhAt **- Both banish the nescience of ajnAnam.

AcAryan chases away the incorrect knowledge through sadhupadEsams. ajnAnam is the enveloping darkness (andhakAram). BhagavAn banishes 11 this darkness as “ajnAna dhvAnta nirOdhanan”. The Guru (AcAryan) performs a similar function as is to be inferred from the combination of the two letters, “gu” and “ru”. “gu” sabdham stands for andhakAram and “ru” sabdham refers to its removal (nirOdhanam). “andhakAra nirOdhanaath guru iti abhidheeyathE” is the definition of sakala vEda vEdAntha darsee Swamy.

2. agha pariharaNAt - Both destroy our sins arising from that ajnAnam and Vipareetha JnAnam. AcAryan destroys the sins even the most undeserving sishyans by correcting them from their harmful ways and chases away their sins through recommending proper parihArams.

3. Aatma sAmya AavahatvAt - Through initiation into upAya anushtAnam, AcAryan like the Lord helps the sishyan secure Moksha Sukham.

Upanishads say: “niranjana: paramam sAmyam upaithi”. The SadAcAryan makes it possible for the Sishyan to gain a level of knowledge similar to him through significant effort to realize spiritual perfection of Jn~Anam, GuNam and anushtAnam. Bhagavaan helps the ChEtanan in a similar way to reach a level of enjoyment equal to him at Srivaikuntam

for the Muktha Jeevans (**“mama Saadharmyam AagathA:” **is the Lord’s statement).

4. janma pradvamsi janma prada garimatayA - Both of them help us to gain release from the cycles of births and deaths. AcAryan helps to end birth in this samsAric world and makes their sishyan enjoy MokshAnandham through a new birth to serve the Lord in Sri Vaikuntam. Like Bhagavaan, who grants MokshAnandham, the AcAryan blesses the sishyan with tatthva JnAnam and makes it possible to have a new birth (JnAna piRavi). “SadAcAryENa sandhrushtA: prApnuvanthy parAm gathim” (Those who have been benficiaries of the auspicious glances of a SadAcAryan attain Sathgathi.

5. dhivya dhrushTi prabhAvAt - Both cast their merciful glances (KaruNA KaTAksham) on the chetanan and through the power of that dhivya dhrushti raise the growth of satthva guNam in the sishyan. The 12

dhivya kaTAksham of BhagavAn creates an yearning in the chEtanan to seek a SadAcAryan for Sathgathy. The AcAryan labors to qualify that chEtanan to be prepared to receive and enjoy that MokshAnandham.

6. nishprathyooha AanruSamsyAt - The SadAcAryan like BhagavAn overlook the Jaathi, Kulam of the sishyan who seeks sathgathy and showers his uninterrupted dayaa on him. The AcAryan does not pay attention to that sishyan’s low birth or the level of preparation to receive such a lofty blessing. The dayaa pravAham of the Lord and the AcAryan flow without any let towards the sishyan.

7. niyata rasatayA - Both the AcAryan and BhagavAn are delectable to enjoy as insatiable nectar and are a delight to be with. In this as well as in the other world, both the AcAryan and the Lord are experienced as “Aaraa amudham / aparyApthAmrutham”.

8. nitya SEshitva yOgAt - The relationship of the AcAryan and Bhagavaan is indispensable and can never be severed. That relationship with them does not undergo any changes. Our Lord (Sarva SEshi) is the nitya SEshi. The bonds with Him for us (as SEsha bhUtharkaL) are indissoluble. Similarly the AcArya sambhandham cannot be broken forever. The relationship of AcAryan to the Lord is very clearly articulated in the slOkams below:

saakshnnArAyaNO dEva: krutA martyamayeem tanum |
magnAn uddharatE lOkAn kaaruNyAcchAstrapANinA ||

**GururEva Param brahma GururEva Param dhanam **(Guru is the Para Brahman and He is the supreme wealth)

**GururEva Param SrEyO GururEva ParAyanam **(Guru is the supreme wealth and He is the one to be reflected upon)

GururEva Paraa Vidhyaa GururEva Paraa gathi: (Guru is the supreme knowledge and He is the supreme path)

archaneeyasya vandhyasccha pujaneeyasccha sarvadhA (He (Guru) should always be saluted, meditated upon and worshipped). ** **

It is therefore impossible for us to discharge our debt of gratitude (indebtedness) to both the AcAryan and Bhagavaan, who need to be worshipped at the same level. AcAryan is our “nadamAdum dhaivam”.

अज्ञानध्वान्तरोधादघपरिहरणादात्मसाम्यावहत्वात्
जन्मप्रध्वंसिजन्मप्रदगरिमतया दिव्यदृष्टिप्रभावात् ।
निष्प्रत्यूहानृशंस्यान्नियतरसतया नित्यशेषित्वयोगात्
आचार्यः सद्भिरप्रत्युपकरणधिया देववत् स्यादुपास्यः ॥ 2 ॥

सद्-बुद्धिः साधु-सेवी समुचित-चरितस् तत्त्व-बोधाभिलाषी
शुश्रूषुस् त्यक्त-मानः प्रणिपतन-परः प्रश्न-काल-प्रतीक्षः ।
शान्तो दान्तो ऽनसूयुः, शरणम् उपगतः, शास्त्र-विश्वास-शाली
शिष्यः, प्राप्तः परीक्षां, कृत-विद्, अभिमतं तत्त्वतः शिक्षणीयः ॥ 3 ॥

सम्यग् उपसन्नें सच्छिष्ये
“तस्मै स विद्वान्” इत्यादिविहितमचार्यकृत्यमाह - सद्बुद्धिः इति ।

अभिमतं - मोक्षोपयुक्तमर्थजातम् (/ इदं न दृश्यते) ॥ ३॥

**Meaning: **

In this slOkam, the marks (lakshaNams) of an ideal sishyan are described; approach of such an ideal sishyan beseeching the AcAryan and the duties of an AcAryan according to the Saasthrams are covered in this and the next slOkam.

Sacchishya lakshaNams and AcArya Kruthyam for preparing that Sishyan for sathgathy (Brahma Vidhyaa upadEsam) are described here. This slOkam and the next one are succinct summaries of the two chapters (30 and 31) of Srimath Rahasya thraya Saaram (Sishya Kruthyam and AcArya Kruthyam).

The criteria that a sishyan should possess to approach a **SadAcAryan are: **

1. sadh buddhi: - “samyak Jn~AvAn”. He has good Jn~Anam and is a good buddhisAlee.

2. **sAdhu sEvee **- He has the good disposition to mingle with BhAgavathAs.

He is a BhAgavatha sEvAparan. BhAgavatha Kaimkaryam comes natural to him.

3. samucita carita: - He is marked for his righteous conduct and strict adherence to VarNAsrama dharmam (sva-varNAsrama niyatha AachAra paran).

4. tattva bOdha abhilAshee - He has the eagerness to learn about the true meanings of tatthva-Hitha-PurushArthams.

5. SuSrUshu: - He excels in AcArya Kaimkaryam and pleases his AcAryan through SuSrUshais such as collecting flowers and saamagriyAs for AcAryan’s AarAdhanam.

6. **tyakta mAna: **- He has gotten rid of his ahankAra-mamakArams, while 16 serving his AcAryan during his daily routines.

7. praNipatana para: - Disposition to display his total, implicit obedience to his AcAryan on every available occasion to prostrate before his AcAryan.

8. praSna kAla prateeksha: - He would be awaiting the right time to clear his doubts about what he has learnt from his AcAryan.

9. Saanta: - He would have full control over his external indhriyams (five senses).

10. **dAnta: - **He would have total control over his mind.

11. anasooyu: - He would be free of jealousy.

12. SaraNam upagata: - He would be at the AcArya’s front door with prayer for VidhyA dhanam and the anugraham of upadEsam for sathgathy.

13. saastra viSvAsa Saalee - He would have total faith in Bhagavath Saasthrams interpreted by his AcAryan.

14. pareekshAm prApta: - He will be ready to undergo any tests (Pasreekshai) by the chosen AcAryan for assessing his state of preparedness to be accepted as a deserving sishyan.

15. kruta-vid Sishya: - He will be a grateful sishyan for the MahOpakAram to be received from the SadAcAryan. He will have kruthajn~athai.

tattvata: abhimatam SikshaNeeya: - Truly, a sishyan with above fifteen guNams (attributes/Sishya lakshaNams) becomes fit for instruction by the SadAcAryan on Brahma vidyA.

सद्बुद्धिः साधुसेवी समुचितचरितस्तत्त्वबोधाभिलाषी
शुश्रूषुस्त्यक्तमानः प्रणिपतनपरः प्रश्नकालप्रतीक्षः ।
शान्तो दान्तोऽनसूयुः शरणमुपगतः शास्त्रविश्वासशाली
शिष्यः प्राप्तः परीक्षां कृतविदभिमतं तत्त्वतः शिक्षणीयः ॥ 3 ॥

स्वाधीनाशेष-सत्ता-स्थिति-यतन-फलं विद्धि लक्ष्मीशम् एकं
प्राप्यं नान्यं प्रतीया, न च शरणतया कञ्चिद् अन्यं वृणीयाः ।
एतस्माद् एव पुंसां भयम्, इतरद् अपि प्रेक्ष्य मोज्झीस् तद्-आज्ञाम्
इत्य् एकान्तोपदेशः प्रथमम् इह गुरोर् एक-चित्तेन धार्यः ॥ 4 ॥

मुक्तिकामस्य मूलमन्त्राद्यभिभिधेयतया शिक्षणीये
अथ प्रधानांशं, तस्य च नित्यानुसन्धेयत्वमाह (/ मूलमन्त्राद्यभिप्रेततया शिक्षणीये प्रधान्ंशं तस्य नित्यत्वं चाह ) - स्वाधीन इति ॥ ४॥

**Meaning: **

This slOkam points out that the SadAcAryan should impart first the knowledge (inner meanings) about the three rahasyams (Moola Mantram, dvayam and Carama slOkam) in privacy to the sishyan desiring mOksham. The slOkam also reminds the sishyan that he should reflect on the essential meanings of the three rahasyams single mindedly and conduct his life accordingly. The correct understanding of the meanings of the three rahasyams, etching those meanings in one’s mind and shaping one’s life according to the purport of the three rahasyams will help the mumukshu (one desirous of Moksham) to gain a clear comprehension of his svaroopam, his duties during the post-Prapatthi period. The conductance of one’s life here with strict adherence to AcArya upadEsam would release him from all sins and permit him to live in a state free from fear about anything.

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**yEkAntha upadESam **

The FOUR key private upadEsams of the AcAryan to a qualified **Sishyan are: **

1. The creation, sustenance and dissolution of all chEtanams and achEtanams are under the total control of the Lord and His divine consort . We have to comprehend the Lord as:

♦ Jagath KaaraNan - Creator of all.

♦ Jagath Rakshakan - Protector of all

♦ sarva samhArakan - Destroyer of all creations

♦ karma pravrutthi niyAmakan - Commander of acts initiated by the chEtanan as Indweller

♦ sarva karma phala dhAyakan - grantor of fruits for all karmas (lakshmeeSam yEkam sva-adheena aSEsha sattA sthiti yatana phalam viddhi).

2. Understanding this unique role of Sriman nArAyaNan, please do not consider anyone else as your goal (prApyam, upEyam): anyam prApyam na 19

prateeyaa.

3. Do not seek anyone other than Sriman nArAyaNan as upAyam: anyam kancid SaraNatayA na ca vruNeeyA:

4. Knowing that the fear and the fearlessness about samsAram arises from Him, please do not trespass His commands enshrined in His sAsthraas: pumsAm bhayam itarat api yEtasmAt yEva prEkshya tat Ajn~Am maa ujjee:

Swamy Desikan’s succinct introduction to this slOkam is: mui´kamSy

mUlmNÇa*iÉàettya iz][Iye

àxana<z< , tSy c inTyanusNxeyTvmah mukti-kaamasya moola mantraAdi abhiprEtatayaa SikshaNeeyE

pradhAna amsam, tasya ca nityAnusandhEyatvam Aaha (For the one, who desires Moksham, the yOjanais relating to the padhams of Moola mantram and the other two rahasyams should be taught before upAya anushtAnam by the AcAryan and he should stress the need for reflection every day on these upadEsams).

स्वाधीनाशेषसत्तास्थितियतनफलं विद्धि लक्ष्मीशमेकं
प्राप्यं नान्यं प्रतीया न च शरणतया कञ्चिदन्यं वृणीयाः ।
एतस्मादेव पुंसां भयमितरदपि प्रेक्ष्य मोज्झीस्तदाज्ञाम्
इत्येकान्तोपदेशः प्रथममिह गुरोरेकचित्तेन धार्यः ॥ 4 ॥

मोक्षोपायार्हतैवं भवति भव-भृतां कस्यचित् क्वापि काले
तद्वद्-भक्ति-प्रपत्त्योर् अधिकृति-नियमस् तादृशा स्यान् नियत्या ।
शक्ताशक्तादि-तत्-तत्-पुरुष-विषयतः स्थाप्यते तद्-व्यवस्था
यच् चाहुस् तद्-विकल्पः सम इति कतिचित् तत्-फलस्याविशेषात् ॥ 5 ॥

ईदृशोपदेशलब्धसम्यग्ज्ञानस्य पुरुषस्य “अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्”, " मामेकं शरणं व्रज” इत्यादिभिरपवर्गोपायतया विहितयोः भक्तिप्रपत्त्योः अधिकारिव्यवस्थामाह (/ अधिकारव्यवस्था) - मोक्षोपय इति ॥ ५॥

QUALIFICATIONS FOR BHAKTHI AND PRAPATTI YOGAM

**Meaning: **

Bhakthi-Prapatthi yOga adhikAri vyavasthai (fitness to follow either Bhakthi or Prapatthi yOgam) is the subject matter of this slOkam. Both Bhakthi yOgam and Prapatthi yOgam yield the same phalan, Moksham. The routes adopted by a sishyan after being blessed with the Rahasya thraya mantra upadEsam from a SadAcAryan is however different for the two yOgams pursued for Moksha; the chEtana adhikAri (the seeking sentient being) would have some confusions about which yOgam is appropriate for him. Only one route would be appropriate for the chEtanan based on his intrinsic JnAnam, sakthi, kulam and sense of urgency to gain moksham. The upAyam of Bhakthi is the best for the one born in a high kulam, Jaathi (birth in one of the three varNams) and equipped with superior JnAnam as well as sakthi; such a person is qualified to pursue bhakthi yOgam; he must be prepared however to wait for 21

the fruit of Moksham. For them, the fruit of Moksham may not be realized in one life time. Such a person would be prepared to wait for the perfection of Bhakthi yOgam during successive births.

Those who cannot wait for Moksham beyond their current life span will choose Prapatthi path. They can belong to any one of the four varNams. The strict (severe) discipline of Bhakthi does not fit this saadhakA. He will not have the sakthi and Jn~Anam needed to pursue Bhakthi yOgam with its “constant meditation, performance of rituals, yOga, dhyAna and other aspects of ashtAnga yOgam“. An indigent, untutored adhikAri who is incapable of practicing Bhakthi yOgam and eager to gain Moksham at the end of the current life will choose Prapatthi as the upAyam that is tailor made for him.

Although the end result from the practice of bakthi or Prapatthi yOgam are the same (mOksham), one can not choose the upAyam for gaining the phalan indiscriminately. The two routes are not interchangeable and one has to choose either Bhakthi or Prapatthi yOgam based on one’s sum total of intrinsic capabilities (sakthi, Jn~Anam, durability and patience to wait for the end result). It is not correct to say that both the Moksha upAyams are the same.

22

Only the end result is the same but to get there, the paths are quite different in hardships. Prapatthi is easier to perform by chEtanans, who are not blessed with superior Jn~Anam, sakthi, perseverance and patience to wait for the phalan of Moksham.

Elaboration on the individual slOkam passages:

1. yEvam bhava bhrutAm kasyacit kvApi kAlE mOkshOpAya arhatA **bhavati **-For those fortunate samsAris, who have received rahasya mantrOpadEsam from a SadAcAryan and perfected it (that Jn~Anam) through kaalakshEpam and reflection, there comes a time when they become fit to pursue the upAyam for mOksham (upAya anushtAnam).

The saadhakAs’ satthva guNam grows.

2. **tadvat tAdrusA niyatyA bhakti-prapattyO: adhikruti niyama: syAt **-

similar to arriving at the stage to practice the upAyam for mOksham (tadvat) through the anugraham of the Lord, one is blessed by the same Lord to benefit from either bhakthi yOgam or Prapatthi yOgam as the means (upAyam) for Moksham. The boundaries for practicing one or the other are sharply drawn so that the aspiring saadhakan does not choose an upAyam that is unfit for him. This boundary is bound to be because of the differences in the qualifications of the two kinds of adhikAris.

This is what Swamy Desikan refers to in his commentary as “bhakti-prapattyO: adhikAri vyavasthaa” (adhikruti niyamam)”.

3. tad-vyavasthA Sakta-aSaktAdi tattat purusha vishayata: sthApyatE - These two determinations (vyavasthais) on who is fit for what originates from the sakthi (ability) or asakthi (powerlessness) of the individual SaadhakAs. One who does not have the superior Jn~Anam, high birth and patience to wait for moksham is guided to choose the Prapatthi yOgam. It is custom tailored based on the wherewithal of the SaadhakA’s attributes (tattat purusha vishayata: sthApyatE).

4. tat vikalpa sama iti yat ca aahu:, tat phalasya aviSEshAt - These 23

two paths to mOksham are not equal as some say; they are not indiscriminately available to all saadhakAs. The end result (phalan) from practicing one or the other is still the same. UpAyams are not the same but the phalan is. The different paths to gain the same result is known as vikalpams. The individual saadhakAs’ predispositions and innate qualifications (sakthi, Jn~Anam, high birth) are determining factors in the choice of the appropriate upAyam suited to them.

मोक्षोपायार्हतैवं भवति भवभृतां कस्यचित् क्वापि काले
तद्वद्भक्तिप्रपत्त्योरधिकृतिनियमस्तादृशा स्यान्नियत्या ।
शक्ताशक्तादितत्तत्पुरुषविषयतः स्थाप्यते तद्व्यवस्था
यच्चाहुस्तद्विकल्पः सम इति कतिचित्तत्फलस्याविशेषात् ॥ 5 ॥

सानुक्रोशे समर्थे प्रपदनम् ऋषिभिः स्मर्यते ऽभीष्ट-सिद्ध्यै
लोके ऽप्य् एतत् प्रसिद्धं, न च विमतिर् इह प्रेक्ष्यते क्वापि तन्त्रे ।
तस्मात् कैम्-उत्य-सिद्धं, भगवति तु भर-न्यास-विद्याऽनुभावं
धर्म-स्थेयाश् च पूर्वे स्व-कृतिषु बहुधा स्थापयाञ् चक्रुर् एवम् ॥ 6 ॥

इत्थमधिकारिभेदात् गुरुलघुविकल्पसंभवेऽपि
प्रपत्तिप्रभावे दुर्बुद्धीन् प्रयाययति –
सानुक्रोश इति ।
वानर-वायस-राक्षस-द्रौपदी-गजेन्द्र-
सुमुख-त्रिशङ्कु-शुनश्शेफाद्य्-उपख्यनैः इति शेषः ।
धर्मस्थेयाः - विवाद-गोचर-धर्म-निर्णेतारः । पूर्वे - भगवद्यामुनादयः ॥ ६॥

**Meaning: **

In the previous slOkam, Swamy Desikan pointed out that those with sakthi can engage in Bhakthi yOgam and those who do not have that sakthi can resort to Prapatthi yOgam. Now, to encourage youngsters who are unsure about the glories of Prapatthi, Swamy Desikan elaborates on the vaibhavam of Prapatthi.

sAnukrOSE samarthE abheeshTa siddhyai: prapadanam rishibhi: smaryatE - The Rishis in their smrithis have referred extensively to people wishing to gain the desired phalans seeking the refuge of one who has compassion and sakthi.

**yEtat lOkE api prasiddham - **These rishi vaakyams (yEtat) is well known to the people of the world (lOkE prasiddham) from various Sruthi Vaakyams, ithihAsa, PurANams; examples are SaraNaagathy done by 25

Kaakam, VibheeshaNan, Dhroupathy, GajEndhran, Sugreevan and others.

SaraNaagathy done at the feet of a Samartha-KaaruNeekan (capable and merciful one) will result in the winning of the desired boons.

iha vimati: kvaa api tantrE na ca prEkshyatE - There is no difference of opinion (vimati) seen (prEkshyatE) in any one of the sAsthrAs (kvaa api tantrE na ca prEkshyatE). Both the SaasthrAs and lOka nyAyam support this view of the efficacy of SaraNaagathy performed at the feet of an adhikAri, who has both power and compassion (Samartha KaruNeekan).

tasmAt bhagavati kaimutya siddham bharanyAsa vidyA yEvam sthApayAmcakru: - Therefore, using Kaimuti nyAyam (is there any need to speak about it further since it is crystal clear in reasoning), the vaibhavam of Bhara nyAsam has been established by poorvAcAryas like Swamy AlavanthAr in this manner (yEvam) on the basis of Sruthi and Smruthi vaakyams.

dharma sthEyA: purvE ca sva-krutishu bahudhA yEvam

sthAapayAmcakru: ** Who are those that established the Sruthi, smruthi PramANams? They were PoorvAcAryas like Swamy NammAzhwAr, AlavanthAr, Naatha Muni, Udayavar et al. (poorvE ca), who included in their own Sri Sookthis (sva-krutishu) many references to such pramANams (bahudha sthApyancakru). They were well qualified to refer to such connections since they had the skills to determine the meaning of the various dharmams (dharmasthEyaa=dharma nirNEthAra:**). In their Sri Sookthis like ThiruvAimozhi, Sthothra Rathnam, ChathusslOki, Gadhya thrayam et al, the above PoorvAcAryaas established that the SaraNaagathy done at the sacred feet of Sriya:Pathi will undoubtedly bear fruit.

सानुक्रोशे समर्थे प्रपदनमृषिभिः स्मर्यतेऽभीष्टसिद्ध्यै
लोकेऽप्येतत् प्रसिद्धं न च विमतिरिह प्रेक्ष्यते क्वापि तन्त्रे ।
तस्मात् कैमुत्यसिद्धं भगवति तु भरन्यासविद्यानुभावं
धर्मस्थेयाश्च पूर्वे स्वकृतिषु बहुधा स्थापयाञ्चक्रुरेवम् ॥ 6 ॥

“शास्त्र-प्रामाण्य-वेदी ननु विधि-विषये निर्विशङ्को ऽधिकारी?
+++(प्रपत्तो विशिष्य)+++ विश्वासस्याङ्ग-भावे पुनर् इह विदुषा किं महत्वं प्रसाध्यम् ।”
मैवं - घोरापराधैः सपदि गुरु-फले न्यास-मात्रेण लभ्ये
शङ्का पार्ष्णि-ग्रहार्हा +++(→गुर्वी)+++ शमयितुम् उचिता +++(“सकृद् एव प्रपन्नाय”→)+++ हेतुभिस् तत्-तद्-अर्हैः ॥ 7 ॥

सर्वशास्त्रसाधारणो विश्वासः,
तस्य प्रपत्तिलक्षणवाक्ये महत्त्वेन विशेषणं किमर्थम् ?

इत्यनुभाष्य परिहरति– शास्त्रप्रामाण्य इति ।
अत्र अर्थस्वभावेन शङ्का-प्रकर्ष-संभवात् तन्निवृत्यै
“विदितः स हि धर्मज्ञः”,
“मित्रभावेन संप्राप्तम्”,
“सकृदेव प्रपन्नाय” इत्य्-आदि-प्रसिद्ध-शरण्य-गुण-विशेषादि-परामर्श-भूम्ना (/ इत्यद्फ़िशरण्यगुणविशेषदि विमर्शभूतमहविश्वासादिप्रकर्षः)
विश्वास-प्रकर्षः संपाद्य इति भावः ॥ ७॥

THE IMPORANCE OF MAHAA VISWAASA

**Introductory remarks: **

This slOkam deals with the uniqueness of Mahaa ViswAsam as an essential angam of Prapatthi. The questions are:

What is the difference between SaasthrArtha ViswAsam and faith in the Lord, which a non-prapannan might have in abundance? Why is the viswAsam stressed in Prapatthi as Mahaa ViswAsam and how it is different from the normal viswAsam in Bhagavath Sasthrams and normal faith in BhagavAn displayed by a non-prapannan?

He may ask: “I believe in dhaivam; I am not a nAsthikan; I am not a koutaskuthan (asking constantly why, what for and how like a hythukan). I have tremendous Bhagavath viswAsam. I have full faith in Bhagavath sAsthrams.

27

With these credentials, I am ready to perform my Prapatthi. Even then, the stress is made about the absolute need for Mahaa ViswAsam for successful Prapatthi. What is the significance of this emphasis on “mahaa” viswAsam?

The answer to this legitimate question is given in this slOkam by touching **upon the five kinds of doubts **that a chEtanan can have that interferes with the cultivation of Mahaa ViswAsam. These five nagging doubts will pull away one who is seriously interested in performing Prapatthi and pull his leg from behind and interfere with successful Prapatthi. For overcoming these five-fold doubts, mahaa viswAsam (mighty, unassailable faith) becomes essential.

**Word by Word meaning: **

Saastra prAmANya vEdee nirviSanka: vidhi vishayE adhikAree nanu? - Is it not one who knows about the validity of the Bhagavath sAsthrams a fit agent to perform karmas recommended by the sAsthrams without any doubts about them?

**iha viSvAsasya angabhAvE vidhushA puna: mahatvam kim prasAdhyam? - **

In this matter of Prapatthi, where ViswAsam is an angam of Prapatthi, why should one who is knowledgeable about Prapatthi yOgam learn again about the greatness (mahathvam) of ViswAsam? Why should such a knowledgeable person earn afresh the mighty faith (mahaa viswAsam)?

(hE vidushA!) yEvam maa - Oh learned person! Please do not ask like this!

nyAsa mAtrENa guru phalE ghOra aparAdhai: sapadi labhyE - Through the performance of the easy to practice Prapatthi, even those who have acquired horrible sins could gain the lofty phalan of mOksham immediately.

pArshNigraha arhA SankA tat tat arhai: hEtubhi: samayitum ucitA - While such a magnificent phalan is within reach through upAya anushtAnam (Prapatthi), the doubts about its efficacy (sankA) would pull one’s leg back and prevent an adhikAri from going forward with Prapatthi. These doubts will hold him back. Therefore, appropriate answers to clear these doubts become 28

essential to develop Mahaa ViswAsam in Prapatthi’s efficacy. If one reflects on the auspicious attributes of Sriman nArAyaNan, the rakshakan, all these doubts will be destroyed and Mahaa ViswAsam will take root to make Prapatthi effective.

Explanatory Notes on the Five doubts that assail us: Even a God-fearing man is likely to develop a five-fold doubt that would pull his leg from behind, when he decides to adopt Prapatthi yOgam . For avoiding this pitfall, an enormous emphasis is laid on Mahaa ViswAsam (unassailable confidence).

1. The term Mahaa ViswAsam is intriguing. How is this different from a religious person’s faith (viswAsam) in God? Yes: Note that on five counts, a person develops reservations about Prapatthi.

2. How it is possible for a mighty sinner, who has committed heinous crimes, be redeemed?

3. It is understandable that the Lord can give small boons for our good deeds. How can one hope to gain the greatest of all Phalans (Moksham) from the Lord by us, the sinners?

4. Prapatthi is a least time consuming, trivial act that does not need mighty penance. How can such an insignificant act secure the incomparable bliss of Moksham?

5. Prapatthi assures moksham at the end of one’s life here or if one longs for it Moksham is possible at the time chosen by the Prapannan. In contrast, the adoption of Bhakthi yOgam demands severe discipline, austerities and it takes a very long time to bear the fruit of Moksham.

How can Prapatthi be so quick yielding in its phalans?

6. How can Prapatthi be valid for all irrespective of their Jn~Anam level, Kulam, VarNam?

One has to draw the answers for these doubts from reflection on the sakthi and kaaruNyam of the Lord. There is no one who is equal to or greater than our Lord in compassion or sakthi. He can and will grant Moksham as a Svatantra Purushan. He is aided in this process by the intercession of Mahaa Lakshmi on behalf of the sinners. She appeals to Her Lord to overlook the sins of the chEtanan. He can not say no to Her. Our Lord has indissoluble 30

relationship to us. He can not cut that relationship asunder. He becomes overcome by the Prapatthi performed by the chEtanan and grants him even the loftiest of phalan (Moksham). Our Lord does not need anything. He has every thing . In spite of being an avAptha samastha Kaaman (One who has all wishes fulfilled), our Lord out of His infinite mercy grants the phalan without expecting anything in return. He has kruthajn~athai (gratitude) for the act of Prapatthi done by the ChEtanan and showers all anugrahams including Moksha sukham. Our Lord is sarva sakthan and Sathya Sankalpan. Unlike other gods, who derive their power from Him, He can grant moksham whenever the chEtanan wishes, He is matchless and is sarva swatantran. He considers the phalan granted for the chEtanan as His own prayOjanam and does not hesitate to bless the Prapannan.

Reflections on the episodes relating to SaraNaagathy in Srimath RaamAyaNam (VibheeshaNa SaraNaagathy), Mahaa BhAratham (Lord KrishNaa’s charama slOkam) and PurANams (VarAha charama slOkam) strengthen our Mahaa ViwAsam. The merciful glances of the SadAcAryan also yield the same **results. **

शास्त्रप्रामाण्यवेदी ननु विधिविषये निर्विशङ्कोऽधिकारी
विश्वासस्याङ्गभावे पुनरिह विदुषा किं महत्वं प्रसाध्यम् ।
मैवं घोरापराधैः सपदि गुरुफले न्यासमात्रेण लभ्ये
शङ्का पार्ष्णिग्रहार्हा शमयितुमुचिता हेतुभिस्तत्तदर्हैः ॥ 7 ॥

नेहाभिक्रान्ति-नाशो, न च विहतिर् इह, प्रत्यवायो भवेद् इत्य्
+++(भक्ति-विषयय्)+++ उक्तं कैमुत्य-नीत्या प्रपदन-विषये योजितं शास्त्र-विद्भिः ।
तस्मात् क्षेत्रे तद्-अर्हे सुविदित-समयैर् देशिकैः सम्यग् उप्तं
मन्त्राख्यं मुक्ति-बीजं परिणति-वशतः कल्पते सत्-फलाय ॥ 8 ॥

किम् ईदृशविश्वास-सापेक्षतया (/ किमीदृशविश्वासापेक्षया) गुरुतरया प्रपत्त्या ?

“सकृज्जप्तेन मन्त्रेण
कृतकृत्यः सुखी भवेत्”,

" प्रपत्तिवाचैव निरीक्षितुं वृणे”,

इयादिप्रमाण-संप्रदायैः मुक्तिः सिद्ध्येद् इत्यत्राह (/ सिद्ध्येदित्याह) - नेहाभिक्रान्तिनाश इति ।
उक्तम् - कर्मयोगप्रकरणे (/ कर्मयोगाधिकारे) इति शेषः ।

“सकृद् उच्चरितं येन
हरिर् इत्य् अक्षर-द्वयम्”

इत्यादि-न्यायेन
अत्र मन्त्रोच्चारणादिकं तन्-मुखेनैव मुक्तिं साधयति ।
यथोक्तं सत्यकि-तन्त्रे (/ सात्वततन्त्रे)

“अनेनैव तु मन्त्रेण
स्वात्मानं मयि निक्षिपेत् ।
मयि निक्षिप्तकर्तव्यः
कृतकृत्यो भविष्याति”

– इति ॥ ८॥

MANTRA GRANTING MOKSHAM THROUGH PRAPATTI

**Introductory remarks: **

Another question is raised and answered here. The question is: It is said that Bhakthi yOgam is harder to observe than Prapatthi yOgam, which is easy to practice. Yet, Prapatthi yOgam has Mahaa viswAsam as an important angam for successful Prapatthi. Since Mahaa ViswAsam (enduring, unassailable trust in the Lord as an unfailing rakshakan) is hard to cultivate, how can we accept that Prapatthi yOgam is easier to practice? Some PramANa vachanams and the utterances of some AcAryAs state that dhvayam, the Prapatthi mantram, can be uttered once to gain Moksham. If that were so, why would we want to go through Prapatthi route, which has the need for mastery over MahA viswAsam? This slOkam addresses this question.

**Meaning: **

In Geethai, while explaining the features of Karma yOgam, BhagavAn states that the karma yOgam done as a prerequisite for Moksham granting Bhakthi yOgam has the steps of Jn~Ana yOgam and Aathma SaakshAthkAram. If the initiated Karma yOgam is not completed during one’s life time, it does not go to waste. There is no sin associated with that incompletion. It will be resumed in the next birth or at a later stage of this life. Karma yOgam has this much glory. If that were to be so, one can imagine how much more glorious would Prapatthi yOgam be? In the practice of the farmers, planting of the good seed at the favorable time yields excellent crop at the right time. Similarly, the AcAryAs knowing the right time for the upadEsam to the sishyan instruct him on the mantram for moksham, which kindles his sraddhA and leads to the stage of performing Prapatthi for gaining Moksham. Even if the MahA viswAsam is difficult to cultivate, the power of upadEsam from a sadAcAryan will gradually perfect the Mahaa ViswAsam and help to realize successful Prapatthi.

Therefore, one has to recognize that the recitation alone of dhvaya mantram once will not lead directly to Moksham.

**Word by Word meaning: **

**iha abhikrAnti nASa: na **- The begun and yet incomplete Karma yOgam does not go to waste.

vihati: pratyavAyO na bhavEt iti uktam - it will not result in paapams, if it is interrupted in the middle. It has been stated thus in GeethA by BhagavAn Himself (Chapter 2.40).

kaimutya neetyA prapadana vishayE Saastra vidhbhi: yOjitam -

Following the logic of Kaimutya neethi, learned people have agreed to the above view on the Karma yOgam’s progress / interruption and its effects in the above manner.

tasmAt tadarhE kshEtrE - Therefore, when planted in the fit field of 34 chEtanan appropriate to receive the upadEsam.

suvidita samayai: dEsikai: samyak uptam - from an AcAryan, who knows the right time to plant this seed (dhvaya mantram) well.

mantrAkhyam mukti bheejam pariNati vaSata: - this seed of Prapatthi mantram that yields the fruit of moksham matures sat phalAya kalpatE - and becomes powerful to bless us with the phalan of Moksham following Prapatthi anushtAnam.

नेहाभिक्रान्तिनाशो न च विहतिरिह प्रत्यवायो भवेदित्युक्तं कैमुत्यनीत्या प्रपदनविषये योजितं शास्त्रविद्भिः ।
तस्मात् क्षेत्रे तदर्हे सुविदित समयैर्देशिकैः सम्यगुप्तं मन्त्राख्यं मुक्तिबीजं परिणतिवशतः कल्पते सत्फलाय ॥ 8 ॥

न्यासः प्रोक्तो “ऽतिरिक्तं तप” इति, कथितः स्वध्वरश् चास्य कर्ता,
ऽहिर्बुध्न्योऽप्य् अन्ववादीद्, अगणि दिविषदाम् उत्तमं गुह्यम् एतत् ।
साक्षान् मोक्षाय चासौ श्रुत, इह तु मुधा बाध-शङ्का गुणाढ्ये
तन्निष्ठो ह्य् अन्यनिष्ठान् प्रभुर् अतिशयितुं कोटि-कोट्य्-अंशतोऽपि ॥ 9 ॥

ननु एवं प्रपत्तिरपि भक्तियोगद्वारेणैव मुक्तिहेतुः स्यात् इत्याशङ्कायां,

“मुमुकषुर्वै शरणमहं प्रपद्ये”

इति श्रुतिस्वारस्य-सिद्धम् अव्यवहित-मोक्षसाधनत्वं व्यञ्जकान्तरैर् अपि (/ व्यञ्जकान्तरेणापि) द्रढयति -
प्रोक्तः - “तस्मान् न्यासम् एषां तपसामतिर्क्तमाहुः” इति वाक्येन ।
काथितः - “यः समिधा " इत्यारभ्य; “यो नमसा स स्वध्वरः” इत्य् ऋगंशेन (/ इतन्तेन ऋगंशेन, … ईशानोऽन्वभाषत ।) ।

(यः स॒मिधा॒ य आहु॑ती॒
यो वेदे॑न द॒दाश॒ मर्तो॑ अ॒ग्नये॑ ।
यो नम॑सा स्वध्व॒रः ॥)

अन्ववादीत् - ऋगर्थमन्वभाषत । यथा

“समित्साधनकादीनां
यज्ञानां न्यासम् आत्मनः ।
नमसा यो ऽकरोद् दैवे
स स्वध्वर इतीरितः ।”

इति ।

अगणि दिविषदाम् उत्तमं गुह्यमेतत् - “+++(ओमित्यात्मानं युञ्जीत ।)+++ एतद्वै महोपनिषदं देवानां गुह्यम्” इत्यादिश्रुत्या +++(महानारायणोपनिषदि)+++।
तन्निष्ठः इत्यादिना “सत्कर्मनिरताः शुद्धाः” इत्य्-आद्य्-उक्त-प्रपन्न-प्रभावो विवृतः ।
यद्यपि “ओम् इत्यात्मानं युञ्जीत” इति प्रणव-करणको न्यासः श्रुतः,
तथाऽपि तदनर्हाणां तद्विरहेऽपि तन्त्रोक्तप्रकारेण (/ तन्त्रोक्तप्रकरोऽत्र, तत्रोक्तप्रकारेण, तत्प्रयोगोत्र) तत्-प्रयोगो युज्यते
इत्य्-अभिप्रायेण तन्निष्ठ इति सामान्योक्तिः ।
श्रुतिसिद्भेऽपि प्रपदने
सामान्य-धर्मभूत-सत्यवचनादि नयात्
सर्वाधिकारत्वं च न विरुद्धम् ।
“सर्वस्य शरणं सुहृत्” (/ सुहत्” इत्याद्यभिप्रेतं) । इत्यादिष्वेतदभिप्रेतम् ॥ ९॥

SLOKAM 9

PRAPATTI BEING A DIRECT CAUSE FOR MOKSHAM

**Introductory remarks: **

Yet another doubt arises. The previous slOkam pointed out the route of reciting dhvaya mantram directly by the chEtanan will not lead him to mOksham directly. It has been said that dhvayam will some how lead one to perform Prapatthi and through that anushtAnam lead to mOksham. Here a question arises: How can Prapatthi be a direct cause for mOksham, when it is said that it is an angam of Bhakthi yOgam and it is latter that is the direct cause for mOksham? This slOkam answers this question.

**Meaning: **

The Sruthi itself states that Prapatthi is the direct cause for Moksham. The 36 Upanishads assert that Prapatthi is far superior to Karma, JnAna and Bhakthi yOgams. Vedam Salutes one that has performed Prapatthi as the one who has completed a Yaagam (Yajnam). Ahirbudhnyan concurs about the superior status of one who has completed Prapatthi in his own Samhithai. Upanishad also states that nyAsa vidyA is a parama rahasyam (supreme secret). That is not understood clearly even by the dEvAs. Therefore, it is futile carping to put down the glories of Prapatthi, when Sruthi and Upanishad portions hail it as a direct route to Moksham and as the loftiest one among MokshOpAyams. One can not deemphasize the Vaibhavam of Prapatthi. The PaancharAthra Samhithai states that the greatness of the one who has performed Prapatthi is crores of time superior to those who adopt other upAyams to gain Moksham.

**There is one more doubt **arising from upanishadic statement that Prapatthi has to be performed with PraNavam as mantram during the samarpaNam of the Aathma at the sacred feet of the Lord. The question here is: How can all be equally eligible to use PraNavam for performing their Prapatthi? The answer is: Those who are not eligible to use PraNavam due to VarNa dharmams can follow the way shown by the Aagamams, namely, the use of dhvaya vaakyams to perform their Prapatthi.

**Word by Word meaning: **

**nyAsa: atiriktam tapa: iti prOktam **- Prapatthi has been declared the loftiest among all penances by the Upanishad (TaitthirIya Upanishad: 49th anuvAkam).

**asya kartA svadhvara: ca kathita: **- The one who has performed this Prapatthi has been recognized as the performer of a great yajn~am (TaitthirIya Upanishad).

ahirbudhnya api anvavAdeet - even Lord Siva endorses this view

(Ahirbudhnya Samhithai: 37.37).

**yEtat divishadAm uttamam guhyam agaNi **- This SaraNaagathy is considered even for the DevAs beyond their reach (TaitthirIyam 79th anuvAkam).

**asau sAkshAt mOkshAya ca Sruta: **- VedAs declare this Prapatthi as the direct cause for Moksham.

**guNa AaDhyE iha bAdha SankA tu mudhA **- It is futile to have the doubt that this lofty SaraNaagathy will not yield the fruit of Moksham.

**tannishTO anya-nishThAn kOTi kOTi amsata: atiSayitum prabhu: hi **

• The one who has performed SaraNaagathy is crores of times superior to the others who follow other upAyams for Moksham (Lakshmi Tantram: 16.62).

न्यासः प्रोक्तोऽतिरिक्तं तप इति कथितः स्वध्वरश्चास्य कर्ताऽहिर्बुध्न्योऽप्यन्ववादीदगणि दिविषदाम् उत्तमं गुह्यमेतत् ।
साक्षान्मोक्षाय चासौ श्रुत इह तु मुधा बाधशङ्का गुणाढ्ये तन्निष्ठो ह्यन्यनिष्ठान् प्रभुरतिशयितुं कोटिकोट्यंशतोऽपि ॥ 9 ॥

“नाना शब्दादि-भेदाद्” इति तु कथयता सूत्र-कारेण सम्यक्
+++(आदि-शब्देन)+++ न्यासोपासे विभक्ते, यजन-हवनवच् छब्द-भेदाद् अ-भाक्तात्+++(=गौणात्??)+++ ।
आख्या-रूपादि-भेदः श्रुत इतर-समः किञ् च भिन्नो ऽधिकारः
शीघ्र-प्राप्त्य्-आदिभिः स्याज् जगुर् इति च मधूपासनादौ व्यवस्थाम् ॥ 10 ॥

सन्तु भाष्योक्त-भक्त्यङ्गभूत-प्रपत्ति-प्रशंसापराणि एतानि वाक्यानि,
गुणोपसंहार-पादे प्रपत्तेः स्वतन्त्र-विद्यात्व-स्थापनाभावात्,
अन्-अन्यथा-सिद्ध-समान-न्यायाभावाच्च (/ अनन्यथा सिद्धसामान्यन्यायभावाच्च)

इति शङ्कायां,
प्रपदनस्य मोक्षं प्रति पृथग् उपायत्वोपपादनं तत्रैव सुस्पष्टम् इत्याह –
अभाक्तात् - अनौपचारिकात् इत्यर्थः ।
सद्विद्या-दहर-विद्यादिषु शब्द-भेदो हि
तत्-तद्-गुण–विशिष्ट-ब्रह्म-विषय-प्रत्ययावृत्त्य्-अभिधायित्व (/ ब्रह्मविषयप्रत्ययावृत्त्यभिधायि)-रूपेणोपपाद्यः;
इह तु याग-दान-होमादिवत् अपर्यायतयैव व्युत्पत्तेः सिद्धः (/ उत्पत्तेः सिद्धि) इति भावः ।
न्यासविद्या इति आख्या ।
अर्थस्वभावाद् अत्र अभिमत-प्रदान-सामर्थ्य-विशिष्ट-पर–निरपेक्ष-रक्षकत्वं (/ अभयप्रदानसामर्थ्यविशिष्टपरमकारुणिकतया) रूपम् ।
आदि शाब्देन परिकर-प्रकरणयोः ग्रहणम् ।
इतरसमः - विद्यान्तरसमः । किं च इत्यादिना प्राग्दरिताधिकारि भेद स्मारणम् (/ किं चेत्यादि प्राग्दर्शितधिकारिभेदस्मारणम् । भाष्ये तु प्रपत्तेः …) ) । स्वातन्त्र्येण मोक्षोपायत्वेन व्यावृत्त इहाधिकारो न स्यादिति शङ्कायां मधुविद्याद्य्दाहरणम् । भाष्ये तु प्रपत्तेः भक्त्यङ्गत्वोक्तिः न स्वातन्त्र्य बाधिका; विषय भेदादुभयाकारयोगिषु (/ स्वातन्त्र्यविषयबाधिक, … उभयाधिकारयोगिषु) क्वचिदन्यतरोक्तरविरोध्हात् ॥ १०॥

PRAPATTI BECOMING A DISTINCT UPAAYAM

**Introductory remarks: **

In this slOkam Swamy Desikan gives his response to two other objections.

While we accept the glories of Prapatthi, we are bothered by two things:

1. In the charama slOka vyAkhyAanam in AcArya RaamAnujA’s GeethA bhAshyam, Prapatthi yOgam is described as an angam of bhakthi yOgam. The glories of Prapatthi must then be for that anga Prapatthi. Is it not so?

2. In Sri BhAshyam, AcArya RaamAnujaa has not established Prapatthi as a direct upAyam for Moksham. How can we accept Prapatthi as a distinct and direct upAyam for Moksham?

**Swamy Desikan responds to these two questions here. **

**Meaning: **

In Brahma soothram, Sage VyAsa refers to many vidhyAs for Moksham such as Sadh Vidhya, Dhahara Vidhya, VaiswAnara Vidhya. They differ from each other insofar as there are differences in the particular guNam of the BhagavAn is chosen for the upAsanaa. The predicates for each of the vidhyAs are therefore different although the target of these different upAsanAs are still the same BhagavAn with countless guNams. The instructions for bhakthi yOgam (upAseetha, yajEtha, juhUyAth) and Prapatthi yOgam (saraNam vraja) are examples of use of two different sets of predicates (vinai pahuthi) and are yet direct routes to moksham. nyAsa Vidhya (Prapatthi) is one of the 32 Brahma vidyAs for moksham cited by the Upanishads. The guNams of BhagavAn chosen for Prapatthi as an independent upAyam for direct moksham are His sakthi and KaaruNyam. Its angams are different from Bhakthi yOgam to fit in with the need for differences in its form. For instance, Prapatthi has five angams, whereas Bhakthi yOgam has VarNaasrama dharma anushtAnam as its angam. Therefore, both are different and yet are distinct and direct MokshOpAayams. There are other variations in the features of two yOgams that mark their distinction as direct and independent upAyams. Prapatthi has the power to be an independent upAyam as well as an angam for bhakthi yOgam. Therefore one can not dismiss Prapatthi yOgam as an independent upAyam for Moksham because GeethA bhAshyam chose to highlight only one of the two features of Prapatthi (viz), its role as an angam for bhakthi yOgam.

Further, AcArya RaamAnuja has explicitly stated in His SaraNaagathy Gadhyam that Prapatthi is the direct upAyam for Moksham and observed it in front of Srirangam dhivya dampathis on a Panguni Uttharam day. GadhyA specifically advocates independent Prapatthi. It is of a different shade from what is portrayed in GithA’s charama slOkam: 18.66. Prapatthi is done once.

Bhakthi is a continuous observance. The time of fruition of bhakthi and Prapatthi are different. Prapatthi bears fruit at the end of one’s life or earlier if desired. Bhakthi yields fruit in a delayed manner. Bhakthi upAyam demands 41 a candidate to be able and knowledgeable. Prapatthi expects the opposite: inability to pursue the rigorous Bhakthi upAyam and inadequacy in intellectual equipment.

नानाशब्दादिभेदादिति तु कथयता सूत्रकारेण सम्यक्
न्यासोपासे विभक्ते यजनहवनवच्छब्दभेदादभाक्तात् ।
आख्यारूपादिभेदः श्रुत इतरसमः किञ्च भिन्नोऽधिकारः
शीघ्रप्राप्त्यादिभिः स्याज्जगुरिति च मधूपासनादौ व्यवस्थाम् ॥ 10 ॥

यत् किञ्चिद् रक्षणीयं तद्-अवन-निपुणे न्यस्यतो ऽकिञ्चनस्य
प्रस्पष्टं लोक-दृष्ट्या ऽप्य् अवगमित इह प्रार्थनाद्य्-अङ्ग-योगः ।
तस्मात् कर्माङ्गकत्वं व्यपनयति परापेक्षणाभाव-वादः
साङ्गे त्व् अष्टाङ्ग-योग-व्यवहृति-नयतः षड्-विधत्वोपचारः ॥ 11 ॥

“अङ्गत्वमेव प्रपत्तेः” इति पक्षः परिहृतः ।
अथ स्वातन्त्र्येऽपि निरङ्गकत्व-पक्षं परिहरति – अवगमितः - “तदेकोपायता याच्ञा प्रपत्तिः”, “अप्राधितो न गोपायेत्”, “शरणं च प्रपन्नानाम्” इत्यादिभिः इति शेषः ।** तस्मात्** इत्यादिना “प्रपत्तेः कवचिदप्येवं परापेक्षा न विद्यते” इत्यस्य निर्विषयत्व (/ निरङ्गकत्व) शङ्काव्युदासः । तथा “षड्विधा शरणगतिः” इति वचनात् आग्नेयदि षट्कवत् आनुकूल्य सङ्कल्पादि षट्कं संभूय एकं कारणं स्यादित्यत्रोत्तरम् – साङ्के तु इत्यादि । “न्यासः पञ्चाङ्गसंयुतः” इति व्यवस्थापकवचनानुगुणमङ्गाङ्गिभाव समुच्चयेन षड्विधत्व वचनं नेयमिति भावः ॥ ११॥

यत्किञ्चिद्रक्षणीयं तदवननिपुणे न्यस्यतोऽकिञ्चनस्य
प्रस्पष्टं लोकदृष्ट्याऽप्यवगमित इह प्रार्थनाद्यङ्गयोगः ।
तस्मात् कर्माङ्गकत्वं व्यपनयति परापेक्षणाभाववादः
साङ्गे त्वष्टाङ्गयोगव्यवहृतिनयतः षड्विधत्वोपचारः ॥ 11 ॥

पञ्चाप्यङ्गान्यभिज्ञाः प्रणिजगुरविनाभावभाञ्जि प्रपत्तेः
कैश्चित् सम्भावितत्वं यदिह निगदितं तत् प्रपत्त्युत्तरं स्यात् ।
अङ्गेष्वङ्गित्ववादः फलकथनमिह द्वित्रिमात्रोक्तयश्च
प्राशस्त्यं तत्र तत्र प्रणिदधति ततः सर्ववाक्यैककण्ठ्यम् ॥ 12 ॥

एवमङ्गाङ्गिभावः सिद्धः ।
तत्र अवान्तर-वैयाकुलीं शमयति –
प्रपत्ति-दशायां प्रातिकूल्य-वर्जनाद्य्-अभावे साङ्गस्योपायस्य वैकल्यं स्यात् ।
पश्चात् तु प्रातिकूल्यस्य सम्भवेऽपि कृतस्योपायस्य न वैकल्यम्;
किन्तु प्रत्यवाय-परिहारार्थं यथार्हं प्रतिविधानम् एव कार्यम् ।
“तथा पुंसामाविस्रम्भात् प्रपत्तिः प्रच्युता भवेत्” इत्येतदपि तात्कालिक विस्रम्भ वैकल्याभिप्रायम् । उत्तरकाले सतोऽपि विश्वासस्य पूर्वत प्रपत्यङ्गत्वाभावेन तद्विरहे । एवं च ब्रह्मास्त्र न्याय दृष्टान्तः अप्यत्र योग्यांशो स्थाप्यः, अन्यथा अतिप्रसङ्गात् । एतेन “उपायापायसंयोगे निष्ठया हीयतेऽनया” इत्येतदपि गतार्थम्, तत्कालिकोपायापाय संयोगस्य प्रपत्तिविरोधित्वे तात्पर्यात् । न च आनुकूल्यसङ्कह्पस्य अङ्गेन श्रवणात् सङ्कल्पितकरणमप्यङ्गं, तथा श्रुत्यभावात् यथाश्रुति सङ्कल्पिताचरनस्य अङ्गत्वकल्पनानुपपत्तेश्च । अकृत्यकरण स्वतन्त्रविधेरेव सिध्यति इति नोपप्लवावकाशः । । " आनुकूल्ये (/ सङ्कल्पितकरणस्य अङ्गत्वकल्पनानुपपत्तेश्च । आनुकूल्येतरा) तराभ्यां तु विनिवृत्तिरपयतः" इत्यनेनापि अपायनिवृत्तौ सङ्कल्पादिविशेपस्य तात्कालिकोपयोगः प्रदर्श्यते (/ प्रदृश्यते) । अत्र आनुकूल्यशब्दो हि तत्सङ्कल्पप्रतिपाद्नपरः, “आनुकूल्यस्य सङ्कल्पः” इत्यादि सिद्धानुवादात् (/ इत्यादि सिद्धानुवदत्वात्) । न च “उपायापाय” इत्यादौ प्रपत्तिनिष्ठाहानिर्विवक्षिता । किन्तु उपायापाय त्याग विशिष्ट मध्यम वृत्तिहानिः । विशेषणाभवेऽपि हि विशिष्टाभावः सिध्यति । अत एव हि तत्र “अपायसंप्लवे सद्यः प्रायश्चित्तं समाचरेत्” इत्यादिना तावन्मात्रनिमित्तं प्रायश्चित्तमेव विधीयते । न तु पूर्वकृतां प्रपत्तिं प्रच्युतामभिप्रेय तत्फलार्थे पुनः प्रपत्तिः ॥१२॥

पञ्चाप्यङ्गान्यभिज्ञाः प्रणिजगुरविनाभावभाञ्जि प्रपत्तेः
कैश्चित् सम्भावितत्वं यदिह निगदितं तत् प्रपत्त्युत्तरं स्यात् ।
अङ्गेष्वङ्गित्ववादः फलकथनमिह द्वित्रिमात्रोक्तयश्च
प्राशस्त्यं तत्र तत्र प्रणिदधति ततः सर्ववाक्यैककण्ठ्यम् ॥ 12 ॥

रक्षापेक्षा स्व-साह्य-प्रणयवति भर-न्यास आज्ञादि-दक्षे
दृष्टा नात्र प्रपत्ति-व्यवहृतिर् इह तन्-मेलने लक्षणं स्यात् ।
गेहागत्य्-आदिमात्रे निपततु शरणागत्य्-अभिख्योपचारात्
यद् वाऽनेकार्थ-भावाद् भवति हि विविधः पालनीयत्व-हेतुः ॥ 13 ॥

प्रस्तुत-मुख्योपचार-प्रयोग-व्यवस्थापनाय प्रपत्तिलक्षणं शोधयति – प्रणयोऽत्र याच्ञा । आज्ञा - आज्ञाकरणम् । आदिशब्देन भृतिदानादिसङ्ग्रहः । अनेकार्थभावात् - शरणशब्दस्य अनेकार्थरूढत्वादित्यर्थः । प्रपदनरूपत्वाभावेऽपि केषाञ्चित् गृहागमनादीनां रक्ष्यताहेतुत्वं प्रसिद्धमित्याभेप्रेत्य** भवति च** इत्यादिकमुक्तम् ॥ १३॥

रक्षापेक्षा स्वसाह्यप्रणयवति भरन्यास आज्ञादिदक्षे
दृष्टा नात्र प्रपत्तिव्यवहृतिरिह तन्मेलने लक्षणं स्यात् ।
गेहागत्यादिमात्रे निपततु शरणागत्यभिख्योपचारात्
यद्वाऽनेकार्थभावाद्भवति हि विविधः पालनीयत्वहेतुः ॥ 13 ॥

आत्मात्मीयस्वरूपन्यसनमनुगतं यावदर्थं मुमुक्षोः
तत्त्वज्ञानात्मकं तत् प्रथममथ विधेः स्यादुपाये समेतम् ।
कैङ्कर्याख्ये पुमर्थेऽप्यनुषजति तदभ्यर्थनाहेतुभावात्
स्वाभीष्टानन्यसाध्यावधिरिह तु भरन्यासभागोऽङ्गिभूतः ॥ 14 ॥

एवं लौकिक-वैदिक-सर्व-प्रपत्तीनां साधारणरूपम् उक्तम् । (/ साधारणरूपत्वमुक्तम्) । अथ मोक्षैकप्रयोजनायां प्रपत्तौ सर्वनिवृत्ति धर्मसाधारणं स्वाभाविक परशेषत्वानुसन्धानादिरूपं विशेषमाह – आत्मीयं \ उपायफलादि । आत्मा च आत्मीयाश्चेति यावन्तः अर्थाः सन्ति प्रमाणसिद्धाः तावतां सर्वेषां भगवच्छेषत्वानुसन्धानं कार्यम् । तच्चानुसन्ध्रानमुपायदशयामपि निवृत्तिधर्मविधिस्वाभाव्यादनुवर्तते । इह चामुत्र च स्वयम्प्रयोजने कैञ्ण्कर्ये स्वत एव भवति । अङ्गिभूतभरन्यासांशस्तु न यावदर्थे; किन्तु यथालोकं यावदनन्यसाध्यं स्वाभीष्टं तावत्येव भवतीत्यर्थः ॥ १४॥

आत्मात्मीयस्वरूपन्यसनमनुगतं यावदर्थं मुमुक्षोः
तत्त्वज्ञानात्मकं तत् प्रथममथ विधेः स्यादुपाये समेतम् ।
कैङ्कर्याख्ये पुमर्थेऽप्यनुषजति तदभ्यर्थनाहेतुभावात्
स्वाभीष्टानन्यसाध्यावधिरिह तु भरन्यासभागोऽङ्गिभूतः ॥ 14 ॥

न्यासादेशेषु धर्मत्यजनवचनतोऽकिञ्चनाधिक्रियोक्ता
कार्पण्यं वाऽङ्गमुक्तं भजनवदितरापेक्षणं वाऽप्यपोढम् ।
दुःसाधेच्छोद्यमौ वा क्वचिदुपशमितावन्यसम्मेलने वा
ब्रह्मास्त्रन्याय उक्तस्तदिह न विहतो धर्म आज्ञादिसिद्धः ॥ 15 ॥

सर्वशक्तौ भरं न्यस्यतः सर्वधर्मत्यागवचनात्
वर्णाश्रमादि-धर्म-रूपम् आज्ञकैङ्कर्यं
तद्-अनुविद्धम् अनुज्ञाकैङ्कर्यं च न स्याताम्

इत्यत्राह – क्वचित् – चापलात् अशक्यप्रवृत्ते कस्मिंश्चिदधिकारिणि । अन्यसम्मेलने - प्रपत्त्यङ्गच्युतिरिक्तानां तदर्थतया स्वीकृतौ । तत् - तस्मात् धर्माणां स्वरूपत्यागस्य प्रपत्यङ्गत्वभावात् तेषां प्रपत्यङ्गत्वेनानुपादानाच्च (/ तस्मात् दत्तः सर्वधर्माणां … प्रपथ्यर्थत्वेनाप्रतिपादनाच्च) इत्यर्थः । सर्वधर्मत्यागवचनस्य अत्र सर्वार्विरुद्धेषु अर्थान्तरेषु सम्भवत्सु तत्द्विपरीतार्थकल्पनं न युक्तमिति भावः । एतेन अलेपकादिपक्षाश्च प्रतिक्षिप्ताः ॥ १५॥

न्यासादेशेषु धर्मत्यजनवचनतोऽकिञ्चनाधिक्रियोक्ता
कार्पण्यं वाऽङ्गमुक्तं भजनवदितरापेक्षणं वाऽप्यपोढम् ।
दुःसाधेच्छोद्यमौ वा क्वचिदुपशमितावन्यसम्मेलने वा
ब्रह्मास्त्रन्याय उक्तस्तदिह न विहतो धर्म आज्ञादिसिद्धः ॥ 15 ॥

आदेष्टुं स्व-प्रपत्तिं तदनुगुणगुणाद्यन्वितं स्वं मुकुन्दो
मामित्युक्त्वैकशब्दं वदति तदुचितं तत्र तात्पर्यम् ऊह्यम् ।
तत् प्राप्य-प्रापकैक्यं सकल-फल-दतां न्यासतोऽन्यानपेक्षां
प्राधान्याद् यं च किञ्चित् प्रथयति स परं श्री-सखे मुक्त्य्-उपाये ॥ 16 ॥

ननु यदि प्रपत्तिर् उपायः स्यात्
तदा हि तस्या अङ्गत्वं,
केषुचिद् अङ्गत्वं च (/ अङ्गित्वं तु) वक्तव्यम् ।
सा तु तत्-तद्-वाक्येषु उपायतयोक्तस्य शरण्यस्य
विशेषणतया प्रयुक्तैर् एकादि-शब्दैः (/ प्रयुक्तैरेकशब्दैः) उपाय-बुद्ध्य्-अर्हत्वेन (/ एकोपायबुद्ध्यनर्हत्वेन) व्यवच्छिद्यते (/ व्यवह्नियते) । तस्मात् पूर्वोक्तं सर्वम् अयुक्तम्

इत्यत्राह – तत् - विध्यनुरोधेन नेतव्यत्वात् इति भावः । अन्यथाऽप्युपपन्नं सिद्धोपायस्यैक्यं प्रपत्तेः तप्प्रसादोपायत्वं न विरुन्ध्यादिति भावः । एतेन निर्विशाद्वैतद्बुद्धि (/ एवं निर्विशेशा ( ???? ) निरस्ताः (/ एवं निर्विशेषा) वेदितन्याः ॥ १६॥

आदेष्टुं स्वप्रपत्तिं तदनुगुणगुणाद्यन्वितं स्वं मुकुन्दो
मामित्युक्त्वैकशब्दं वदति तदुचितं तत्र तात्पर्यमूह्यम् ।
तत् प्राप्यप्रापकैक्यं सकलफलदतां न्यासतोऽन्यानपेक्षां
प्राधान्याद्यं च किञ्चित् प्रथयति स परं श्रीसखे मुक्त्युपाये ॥ 16 ॥

स्वाभीष्टप्राप्तिहेतुः स्वयमिह पुरुषैः स्वीकृतः स्यादुपायः
शास्त्रे लोके च सिद्धः स पुनरुभयथा सिद्धसाध्यप्रभेदात् ।
सिद्धोपायस्तु मुक्तौ निरवधिकदयः श्रीसखः सर्वशक्तिः
साध्योपायस्तु भक्तिर्न्यसनमिति पृथक्तद्वशीकारसिद्ध्यै ॥ 17 ॥

उक्तार्थस्थिरीकरणाय सामान्यत उपायशब्दार्थं (विवृण्वन्) सिद्धसाध्योपायविशेषौ तत्प्रयोजनं च विभजते – समर्थितमेव साङ्गभरन्यासं यथावदनुष्टनाय मुखभेदेन शिक्षयन् तद्विषयकर्तव्यशेषं नास्तीत्याह– यस्मै प्रयोजनाय इति शेषः । सकृत् इत्यनेन उपासनवद्वृत्तिसापेकषत्वं (/ उपासनवदस्यावृत्ति) नास्तीत्युच्यते । “सकृत् कृतः शास्रार्थः” इत्यस्यान्नापवादो नास्ति । प्रत्युत “सकृदेव” इत्यादिभिः अनुग्रह एव । सदा – यावत्फलप्राप्तीत्यर्थः ॥ १७॥

स्वाभीष्टप्राप्तिहेतुः स्वयमिह पुरुषैः स्वीकृतः स्यादुपायः
शास्त्रे लोके च सिद्धः स पुनरुभयथा सिद्धसाध्यप्रभेदात् ।
सिद्धोपायस्तु मुक्तौ निरवधिकदयः श्रीसखः सर्वशक्तिः
साध्योपायस्तु भक्तिर्न्यसनमिति पृथक्तद्वशीकारसिद्ध्यै ॥ 17 ॥

अत्यन्ताकिञ्चिनोऽहं त्वदपचरणतः सन्निवृत्तोऽद्य नाथ
त्वत्सेवैकान्तधीः स्यां त्वमसि शरणमित्यध्यवस्यामि गाढम् ।
त्वं मे गोपायिता स्यास्त्वयि निहितभरोऽस्म्येवमित्यर्पितात्मा
यस्मै स न्यस्तभारः सकृदथ तु सदा न प्रयस्येत् तदर्थम् ॥ 18 ॥

ननु न्यासनिष्ठमेव “तस्यैवं विदुषः” इति परामृश्य,
तत्कर्तव्यत्वेन पुरुषविद्याऽऽम्नाता ।
सा च “यन्मरणं तदवभृथः” इत्यन्ता यज्ञदृष्टिरूपा च । अतो यावज्जीवं तदर्थं कर्तव्यस्य विधीयमानत्वात्, “न प्रयस्येत् तदर्थम्” इत्यनुपपन्नम् । मैवम् - तत्रापि हि न्यस्तभरस्य कर्तव्यान्तरनैरपेक्ष्यमेव विवक्षितम् । यदि तु प्रस्तुतविद्याङ्गत्तयाऽत्र यज्ञकॢप्तिर्विधीयते तर्हि दर्शपूर्णमासादीनां कॢप्तिर्न वाच्या । तेषां यज्ञोपयोगित्वाभावात् अश्रुतापूर्वतदन्वितयज्ञान्तरकल्पनमनेकशास्त्रार्थदृष्टिविधिकल्पनं (/ अश्रुतपूर्वं) चात्यन्तगौरवोपहतम् । एकस्यावभृतात् पूर्वमन्येषां कॢप्तिश्चानुपपन्ना । तस्मात् “एवं शरणमभ्येत्य भगवन्तं सुदर्शीनम् । अनुष्ठितक्रतुशतो भवत्येव न संशयः” इतिवत् यज्ञादिकं सर्वमस्य स्वतः सम्पन्नं भवतीति स्तुतिमात्रे तात्पर्य ग्राह्यम् । शारीरकभाष्यमपि एतदविरोधेन भाव्यम् ॥ १८॥

अत्यन्ताकिञ्चिनोऽहं त्वदपचरणतः सन्निवृत्तोऽद्य नाथ
त्वत्सेवैकान्तधीः स्यां त्वमसि शरणमित्यध्यवस्यामि गाढम् ।
त्वं मे गोपायिता स्यास्त्वयि निहितभरोऽस्म्येवमित्यर्पितात्मा
यस्मै स न्यस्तभारः सकृदथ तु सदा न प्रयस्येत् तदर्थम् ॥ 18 ॥

त्यक्त्वोपायान्+++(→काम्यान्)+++ अपायान्+++(→प्रत्यवायहेतून्)+++ अपि, परम् अजहन् मध्यमां+++(→काम्य-पाप-भिन्नां)+++ स्वार्ह-वृत्तिं
प्रायश्चित्तं च योग्यं, विगत-ऋण-ततिर्, द्वन्द्ववात्यां तितिक्षुः ।
भक्ति-ज्ञानादि-वृद्धिं परिचरण-गुणान् सत्-समृद्धिं च +++(कैङ्कर्य-)+++युक्तां
नित्यं याचेद् अनन्यस् तद् अपि भगवतस् तस्य यद् वाऽऽप्तवर्गात् ॥ 19 ॥

कृत-कृत्यस्योत्तर-दशायां स्वाधिकारानुगुणं (/ स्वाधेकाराद्यनुगुणं) त्याज्यं स्वतन्त्रविधिप्राप्तं कर्तव्यमनुसन्धेयं प्रार्थनीयं च सङ्गृह्णाति –
उपायान् - काम्यधर्मान् ।
अपायान् - प्रत्यवायहेतून् ।
परं - केवलम्; प्रपत्युत्तरकालम् वा ।
मध्यमां - उपायापाय-वर्गानन्विताम् ।
स्वार्ह-वृत्तिं - नित्यरूपां तत्-समान-नैमित्तिक-रूपां च वृत्तिम्

“अपाय-संप्लवे सद्यः
प्रायश्चित्तं समाचरेत्
प्रायश्चित्तिरियं साऽत्र
यत्पुनः शरणं व्रजेत् ॥”

इत्युक्तमाह– प्रायश्चित्तं च योग्यम् इति ।
“अजहत्” इन्यनुषज्यते ।

“देवर्षिभूतात्मनृणां पितृणां न किङ्करो
नायम् ऋणी च राजन्”

इत्याद्युक्तं सूचयति – विगतऋणतातिः इति ।

ब्रह्मचर्यादिभिर् अपाकर्तव्यं भगवत्-प्रपन्नस्य प्रपत्त्यैव कृतम् (/ प्रपत्यैवापाकृतं);
देव-यज्ञादिकं त्वस्य (/ देवयज्ञादि कर्तव्यमस्य) मध्यम-वृत्त्य्-अनुप्रविष्टं कैङ्कर्यम् इति भावः ।

द्वन्द्वातितिक्षावचनं ??पादानार्थं च ।
परिचरणगुणान् - कैङ्कर्योपकरण-भूतान् गन्ध-पुष्पादीन् ।
यद्वा फल-सङ्ग-त्यागादीन् ।
सत्-समृद्धिर् अपि (/ सत्समृद्धीरपि) कैङ्कर्यानुपयुक्ता नैव इत्युक्तम् ।
भगवतः इत्यादिना
देवतान्तरेभ्यस् तदीयेभ्यश् च भक्त्यादिकम् अपि न याच्यम् इति सूच्यते ॥ १९॥

त्यक्त्वोपायानपायानपि परमजहन्मध्यमां स्वार्हवृत्तिं
प्रायश्चित्तं च योग्यं विगत ऋणततिर्द्वन्द्ववात्यां तितिक्षुः ।
भक्तिज्ञानादिवृद्धिं परिचरणगुणान् सत्समृद्धिं च युक्तां
नित्यं याचेदनन्यस्तदपि भगवतस्तस्य यद्वाऽऽप्तवर्गात् ॥ 19 ॥

आज्ञाकैङ्कर्यवृत्तिष्वनघगुरुजनप्रक्रियानेमिवृत्तिस्स्वार्हानुज्ञातसेवाविधिषु च शकने यावदिष्टं प्रवृत्तः ।
कर्म प्रारब्धकार्यं प्रपदनमहिमध्वस्तशेषं द्विरूपं भुक्त्वा स्वाभीष्टकाले विशति भगवतः पादमूलं प्रपन्नः ॥ 20 ॥

उक्तप्रकारस्याधिकारिणः स्वाभिमत-काले परम-फल-प्राप्तिम् आह– प्रपत्यङ्गत्वान्देऽपि “विहितत्वाच्चाश्रमकर्माऽपि” इति न्यायेन स्वतन्त्राधिकारसिद्धे शक्तस्यास्य कर्तव्यम् आज्ञाकैङ्कर्यम् । अकरणे प्रत्यवायरहितम् अनुज्ञाकैङ्करयम् ।द्विरूपम् इति – पुण्यपापरूपमित्यर्थः ॥ २०॥

आज्ञाकैङ्कर्यवृत्तिष्वनघगुरुजनप्रक्रियानेमिवृत्तिस्स्वार्हानुज्ञातसेवाविधिषु च शकने यावदिष्टं प्रवृत्तः ।
कर्म प्रारब्धकार्यं प्रपदनमहिमध्वस्तशेषं द्विरूपं भुक्त्वा स्वाभीष्टकाले विशति भगवतः पादमूलं प्रपन्नः ॥ 20 ॥

श्रुत्या स्मृत्यादिभिश्च स्वयमिह भगवद्वाक्यवर्गैश्च सिद्धां
स्वातन्त्र्ये पारतन्त्र्येऽप्यनितरगतिभिः सद्भिरास्थीयमानाम् ।
वेदान्ताचार्य इत्थं विविधगुरुजनग्रन्थसंवादवत्या
विंशत्या न्यासविद्यां व्यवृणुत सुधियां श्रेयसे वेङ्कटेशः ॥ 21 ॥

परम-पुरुषार्थ-साधिनीं भगवत्-प्रपत्तिं प्रमाणतः प्रभावतः प्रवक्तृतश् च विशिषन्
तद्-विषय-ग्रन्थ-निर्माण-प्रयोजनं च प्रतिपादयति -

“यो ब्रह्माणं विदधाति पूर्वम्” इत्यादिकया श्रुत्या ; " देवानां दानवानां च," " शरण्यं शरणं च (/ देवानां च शरण्यं शरणं) त्वामाह्वार्दिव्या महर्षयः “, " शरणं त्वां प्रपन्ना ये ध्यानयोगविवर्जिताः” इति स्मृत्यादिभिश्च; “स्थिते मनसि सुस्वस्थे”, “सकृदेव प्रपन्नाय”, " सर्वधर्मान् परित्यज्य" इत्यादिभिः भगवद्वाक्यवर्गैश्च । सिद्धाम् - प्रमितामित्यर्थः । भगवच्छब्दः । स्वातन्त्रे पारतन्त्र्येपि - अव्यवधाबेन व्यवधानेन वा मुक्तिसाधनत्वे ; यद्वा स्वतन्त्राङ्गत्वविवादेऽपि इत्यर्थः गुजननग्रन्थाः स्तोत्रगद्यादयः ॥ २१॥

श्रुत्या स्मृत्यादिभिश्च स्वयमिह भगवद्वाक्यवर्गैश्च सिद्धां
स्वातन्त्र्ये पारतन्त्र्येऽप्यनितरगतिभिः सद्भिरास्थीयमानाम् ।
वेदान्ताचार्य इत्थं विविधगुरुजनग्रन्थसंवादवत्या
विंशत्या न्यासविद्यां व्यवृणुत सुधियां श्रेयसे वेङ्कटेशः ॥ 21 ॥

संसारावर्त-वेग–प्रशमन-शुभ-दृग्–देशिक-प्रेक्षितो ऽहं
सन्त्यक्तो ऽन्यैर् उपायैर्, अनुचित-चरितेष्व् अद्य शान्ताभिसन्धिः ।
निःशङ्कस् तत्त्व-दृष्ट्या निरवधिक-दयं प्रार्थ्य संरक्षकं त्वां
न्यस्य त्वत्-पाद-पद्मे वरद निज-भरं निर्भरो निर्भयोऽस्मि ॥ 22 ॥

उक्तमुपायं सुखग्रहणाय स्वानुष्ठानमुखेन निगमयति – अत्र सर्वशक्तौ परमकारुणिके सर्वीभिमतवरप्रदे न्यस्तभरत्वात् निर्भरत्वनिर्भयत्वसीद्धिः (/ निर्भरत्व-निर्भयत्वादिसिद्धिः) ॥ २२॥

अयमत्र मुमुक्षोरनुशासनीयसंम्रहः– सदाचार्योपसत्तिधूर्वकं सम्यक् ज्ञानं संपाद्य, गुरुतरोपायान्तरनिष्पादनाद्यनुगुणज्ञानशाक्तिविरहान्निर्विण्णः, स्वशक्यसङ्कत्कर्तव्यलधूपायपरामर्शेन प्रत्यवस्थापितः फलसङ्गकर्तृत्वादित्यागयुक्तसाङ्गभरन्यासेन कृतकृत्यः स्वीकृतभरं शरण्यं श्रियःपतिमवलोक्य निभरो निर्भयश्च स्वयम्प्रयोजनकैङ्कर्येण सुखं वर्त इति ॥ २२॥

संसारावर्तवेगप्रशमनशुभदृग्देशिकप्रेक्षितोऽहं
सन्त्यक्तोऽन्यैरुपायैरनुचितचरितेष्वद्य शान्ताभिसन्धिः ।
निःशङ्कस्तत्त्वदृष्ट्या निरवधिकदयं प्रार्थ्य संरक्षकं त्वां
न्यस्य त्वत्पादपद्मे वरद निजभरं निर्भरो निर्भयोऽस्मि ॥ 22 ॥

कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥