CHAPTER - XXXII
Nigamanadhikara
In this section, there is a recapitulation of all the truths taught earlier in the thirtyone chapters. Before summarising the truths of the thirtyone chapters, the mcanings expounded in the four-parts are mentioned in the opening verse
‘करबदरितविश्वः कश्चिदाचार्यदृष्ट्या मुषितनिखिलमोहः मूलमन्त्रादिभोगः । सगुणविषयसिद्धौ संप्रदायं प्रयच्छन् सुचरितसिलहारी सूरिबृन्दाभिवन्द्यः’ ॥
A fortunate person, who has to his credit, the performance of some ‘vyaja’, will become the object of the kind glances of the Acharya and will realise very clearly all the truths such as the doctrine of the sentient, non-sentient and Ishvara, the means of spiritual realisation and the doctrine of the Highest Object of attainment, like a ‘badari’ fruit in the palm, getting rid of all kinds of delusions and he will reflect with delight, upon the meanings of the three great mantras viz., Mulamantra, Dvaya and Charamasloka, and will initiate these truths to a worthy and virtuous disciple and leading a pious life will attain the assembly of the ‘Nitya-suris’ in the end, going through ‘Archiradi’. By the term ‘Flaskala:’, the ‘Arthanushasana’ portion is signified. Elaffem4a: points out ‘Sthirikarana-bagha’. The phrase acum.’ signifies the ‘Padavakya-yojana bhaga’. Aufsitat indicates the ‘Shishya-krityadhikara’. HASR 1049597 signifies the ‘Acharyakrityadhikara’ which is a part of ‘Sampradaya-Prakriya-Bhaga’.
After suggesting the meanings of the four parts of this work thus, Desika summarises the meanings of the several chapters in the same order and integrates the meanings of those chapters into a connected and whole statement - a Mahavakya.
The jivatman, who is qualified to enjoy the bliss of communion with Paramatman along with the Nitya-Suris’, by his essential nature, being deprived of it from beginningless time, wakes up at sometime and gaining the grace of the ‘Guru’ endeavours to gain the knowledge of the tattva, hita and purushartha (the meaning of Upodghatha Adhikara). He realises that the Rahasya-Traya are the ‘sarathama’ among the ‘pramanas’ that teach the ultimate truth of tattva, hita and purushartha (the meaning of Saara - Nishkarsha - Adhikara). He will realise that the relationship of body-soul, as the most important and unique truth that is to be known from these ‘pramanas’ (the meaning of Pradhana-Prathitantra-Adhikara). He will know how the three ‘Rahasyas’ expound the knowledge of the ‘Artha Panchaka’ (the meaning of Artha-Panchaka-Adhikara), and will make an enquiry into the nature of the three ’tattvas’ that are included in the ‘Artha-Panchaka’ (the meaning of Tattva-Traya-Adhikara), and decides that the one who is propounded as Ishvara is Sriman Narayana (the meaning of Paradevatha-Paramartha- Adhikara), and having known all these truths, he will become an aspirant after liberation (meaning of Mumukshutva Adhikara). He will gain knowledge about the different qualifications of the different
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kinds of ‘mokshopaya-adhikarins’ (meaning of Adhikari
Vibhaga-Adhikara) and he will study about the various ‘upayas’ that are agrecable to different ‘adhikarins’ (meaning of Upaya-Vibhaga-Adhikara) and will ascertain the necessary qualifications of a ‘svatantra-prapatti-nishta’ (meaning of Prapatti-Yogya-Adhikara) and will equip himself with all the accessories ordained for Prapatti (meaning of Parikarana Vibhaga-Adhikara) and actually surrenders the burden of his protection along with his ‘svarupa’ and ‘phala’ thereof unto the Lord as ordained (meaning of Sangaprapadana Adhikara). Then, he becomes a ‘kruta-krutya’ (meaning of krucakrutya-Adhikara). Having surrendered unto the Lord, he will introspect and by the marks in his behaviour, he will realise that he is steadfast in his true nature (meaning of Swanishtabhijnana-Adhikara). He will devote himself to the service of the Lord so long as he is placed in this world after his ‘prapatti’, (meaning of Uttarakrutya Adhikara) and he will realise that the utmost limit of service to the Lord, is service unto the devotees of the Lord (meaning of Purushartha-Kashta-Adhikara), and that he has to render all service only according to the dicates of the shastra (meaning of Shastritya-Niyamana-Adhikara). He has to be very careful in doing service unto the Lord, avoiding all offences, and if they happen, he has to repent and pray for forgiveness (meaning of Aparadha-Pariharana-Adhikara). Such a prapanna will reside in a Holy place, where Bhagavatas’ take resort (meaning of Sthana-Vishesha-Adhikara). Having lived the life destined here, he will depart from the body according to the will of the Lord (meaning of Niryana-Adhikara) and being led by the path of ‘Archiradi’ (meaning of Gati Chintana Adhikara) he attains the Supreme Abode of Sriman Narayana and will be blessed with the bliss of Divinc SO1
Communion culminating in loving service to the Lord for all time to come meaning of Paripurna-Brahmanubhava Adhikara).
In the succeeding four sections, the doubts that may arise about the ‘Siddhopaya’, the ‘Sadhyopaya’ and the ‘prabhava’ or the eminence of the Prapanna have been cleared. The exposition of the meanings of the words and constructions of the three eminent ‘Rahasyas’, that are the sources of all the above truchs, is undertaken in the three further chapters.
The mode of propagating this ‘sampradaya’ according to the shastras, has been outlined in the Acharya-Kritya Adhikara’. In the ‘Shishya-Kritya-Adhikara’, the duties of a disciple are ordained.
Thus, in these thrityone chapters, all these significant truths have been taught.
Desika points out in conclusion that all these truths were taught by him in accordance with the shrutis, smrithis and the traditions supported by valid means of right knowledge giving no room for doubt or wrong understanding. He says ‘we have expounded these truths, just as we heard from our masters, and as we felt in our heart’. These truths should be obtained from a rarfsadacharya’ rooted in this tradition, by one, by approaching him in the proper manner as a disciple. He should also follow the ‘sadachara’ of the teachers of yore and tread on the path illumined by these three rahasyas.
This treatise bestows all good and averts all undesirables. One who imbibes this wisdom, and surrenders
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unto the Lord, will get rid of migration in this world and attains the Supreme Paramatman, rcaching that abode through the ‘Archiradi’ path, led by the ‘athivahikas’. He will be blessed with the direct vision of Sriman Narayana who is adorning the Paramapada Paryanka. Here, Desika mentions the two glorious situations of the Lord adorning the golden throne in his ‘avatara’ dasha. One relates to Sri Krishna and the other relates to Sri Rama.
Sri Krishna adorning the sovereign throne in ‘Dwaraka’ shone resplendently -
ततो महति पर्यके मणिकांचनचित्रिते । ददर्श कृष्णमासीनं नीलं मेराविवांबुदम् ॥ जाज्वल्यमानं वपुषा दिव्याभरणभूषितम् । पीतकौशेयसंवीतं हेम्नीवोपचितं मणिम् । कौस्तुभेन घुरस्तेन मणिनाभिविराजितम् । उद्यतेवोदयं शौलम् सूर्येणाप्त किरीटिनम् ॥ नौपम्यं विद्यते तस्य त्रिषु लोकेषु किंचन ॥
Then he beheld Lord Krishna adorning the mighty golden throne decorated with gems; who was resplendent like a dark cloud resting upon the golden mountain Meru. He was shining with the brilliance of his beautiful form decorated with Divine omaments and yellow silken garment. He shone like a blue gem set in gold. He was shining with the decoration of the Kaustubha gem adorning his chest. The glorious crown he was wearing was shining brilliantly just like the Sun that has risen on the eastern mount. There is no comparison to him in all the three worlds.
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The second illustration relates to Sri Ramavatara, when Sumanthra approaches Him:
तं वैश्रवणसंकाशं उपविष्टं स्वलंकृतम् । ददर्श सूतः पर्यके सौवणेसौत्तरच्छदे ॥ वराहरुधिराभेण शुचिना च सुगन्धिना । अनुलिप्तं परयेन चन्दनेन परंतपम् । स्थितया पार्श्वतश्चापि वालव्यजनहस्तया । उपेतं सीतया भूयः चित्रया शशिनं यथा । तं तपन्तमिवादित्यं उपपन्नं स्वतेजसा । बवन्दे वरदं वन्दी विनयज्ञो विनीतवत् ॥
(अयोया - १६-८, ९, १०, ११) “The charioteer, Sumantra beheld Sri Rama, who was like Kubera, resplendent with ornaments and who was adorning the golden throne which was covered with costly silk. He shone brilliantly with the precious sandal Paste smeared over his body. Sita was by his side holding a fan in her handi. Just as Chitra serving the moon. He was brilliant with his lustre just like the Sun, Sumantra who was modest bowed to Sri Rama, the granter of all boons”?
These two glorious descriptions of the Lord in the incarnation, indicate the glorious situation of the Lord in ‘paramapada’. Those fortunate ones who have surrendered unto the Lord, or who have practised ‘Bhaktiyoga’ reach the Supreme Abode of the Lord, being led by the guides on the way (athivaahikas) and they will attain all kinds of endearing service to the Lord at all times, in all places and in all states, getting their true nature manifested.
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Thus, the Holy Feet of the Supreme Narayana alonc, the Lord of the Goddess ‘Sri’, arc to be propitiated and cherished both in the state of ‘upaya’ and ‘phala’.
Desika praises the greatness of the sacred feet of the Lord in three verses in Tamil and concludes this Great Treatise as follows:
इति यतिराजमहानस परिमल परीवाह वासितां पिबत । विबुधपरिषन्निषेव्यां वेदान्तोदयन संप्रदायसुधाम् ॥
This treatise which has been described up to this stage, beginning with ‘Guru-Paramparasara’ is the extension of the Supreme Grace of Bhagavad Ramanuja in respect of Sri Kidambi Acchayan, who was very dear to him. This nectar of the form of the essentials of the three rahasyas is to be enjoyed along with all people, who are yearning to get rid of the torments of ‘samsara’. This is the nectar of the tradition which was promulgated by the preceptor, Sri Pranathartihara, who was well known as ‘Vedantodayana’. The author invites all good natured people to enjoy the Supreme Truths of the Rahasya Traya.
If it is asked how this Great Work would fulfil its purpose, if some people - who are jealous - do not welcome and entertain it, Desika says that he is not in anyway worried about that.
कलकण्ठ गणास्वाद्ये कामस्यास्त्रे निजांकुरे। निंबवृत्तिभिरुतीर्णे न चूतः परितप्ते ॥
The mango sprout, which is a shaft of ‘Manmatha’ and which is enjoyed by the cuckog, will not sorrow at any time, if it is spit by cows. Likewise, if unwise people do not show regard to this OC
work, the greatness of the work will not in anyway diminish. The merit of the work will not at any time be disturbed.
Desika points out here that he does not in anyway feel bad, if this eminent work is not received with regard, by some unwise people.
Offering his obeisance to his Great Master, Sri Ramanuja, Desika feels supreme satisfaction for having spent all his life in cnjoying the Great Works of Ramanuja with supreme love and devotion.
In conclusion, Desika declares that he would neither fecl joyful or sorrowful, if this work is well-received or otherwise. The renunciation of ‘kartrurva’, ‘sambandha’ and ‘phala’ is made in the concluding tamil verses. “The Lord Hayagreeva, assuming the role of a preceptor of the form of Vadi Hamsambhuvaha blessed me with his supreme teaching and what supreme meanings he recorded on the sheet of my mind, I have put them in this form. This supreme work is the work of that Supreme Lord Himself. I am just like a writer, who writes what is dictated. What defect can be in this celebrated work! If people entertain this as something teaching the Supreme truths, or if people think that this is of little value and disregard it, my mind will neither rejoicc nor sorrow. I am in anyway not worried about that.” Desika who was a ‘sthitaprajna’, has here expressed his equanimity of mind.
This supreme work was authored by the Supreme Hayagrceva Himself, and it is suggested that wise pcoplc should derive the benefit from it.
रहस्यत्रयसारोऽयं वेंकटेशविपश्चिता । शरण्यदंपतिविदां सम्मतः समगृह्यत ॥
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“This work - Srimad Rahasyatrayasara - is presented here by Lord Venkatesha Himself (by the all-knowing Venkatanatha), as it becomes agrecable to all those people who are the realisers of the Divine Couple, that are the resort of all those who have surrendered unto them”.
कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेंकटेशाय वेदान्तगुरवे नमः ॥ Nikshepa Raksha Nikshepa Raksha is one of the five Raksha granthas written by Desika. This treatise is written in defence of Prapatti. This is meant for cnlightening the followers of Ramanuja in the doctrine of Prapatti. This is not for generating faith in the followers of other schools regarding this doctrine. This doctrine of Prapatti is extolled as HRI यतीश्वर महानस संप्रदाय’ and Desika explains the significance of this doctrine according to the teachings of ancient masters like Sri Vishnuchitta, Sri Vatsya Varadacharya, Sri Atreya Ramanuja and others.
Desika states the prima facic view that “Prapatti is not a distinct and different means of Moksha” - at the very outset and raises nine objections against Prapatti as follows :
‘स्वरूपलक्ष्मानुष्ठान विध्यदृष्टेनिषेधतः ॥ ऐक्यादशक्तेरख्यातेः सम्प्रदायविरोधतः ॥’
The nine incompatibilities pointed out are : 1. The 31544fe or incompatibility regarding its essential nature of being different from Bhakti, 2. the अनुपपत्ति regarding लक्षण or definition 3. 348111894ft or the absence of its adoption for moksha, 4. the absence of any authority enjoining it, 5. the fact of negation of any means other than Bhakti for gaining Moksha, 6. the incompatibility of its non-difference from Bhakti as it is only an accessory to Bhakti, 7. the inability to perform Prapatti, 8. it is not prominently known from the Sastras and 9. it is contrary to tradition as it is not bequcathed by the line of teachers i.c. Guruparampara.
These Anupapatti’s are described in detail one after the other in the former portion of this treatise that forms the Purvapaksha bhaga.Appendix
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In the later part of this work these objections are refuted one after the other in the same order and the conclusion is established that Prapatti is a distinct and valid means for Mukti and that it is a sufficient substitute for Bhakti yoga or Upasana. It is a universal means that can be adopted by one and all for the attainment of their desired object inclusive of Moksha.
A brief summary of the objections and their refutations is given here under - 1. Svarupanupapatti
Objection : Prapatti is neither siddharupa nor Sadhyarupa. If it is Siddharupa it cannot be enjoined to be performed. If it is Sadhyarupa, it will not be of the form of Jnana, as it will be of the form of an action through speech or body. It will be just like stuti, an accessory to Bhakti yoga . ‘ately 64Carl Fracaq 1-14 rathda’etc. This results in the abandonment of the truth anda 1:’
Answer : We admit that it is not “Siddharupa” and so the objection does not arise. It is sadhyarupa, but we do not admit that it is alfacila fah4164 I So there is no room for abandoning Jnana as the means of Moksha. Sharanagathi is admitted as मानसिका and it is शास्त्रजन्य ज्ञानादधिकविषया । It is of the form of fattugia and this objection does not arise.
Objection : Is prapatti having any accessories or not?
If you say it has, then it is opposed to your statement that it is a fully
Answer : The elaborate Karmas and others that are required for the three yogas such as Bhaktiyoga and others are not required for Prapatti - This is what is meant by निरपेक्षो। It does nor mean that Praparti is not having the unique and particular accessories that are established by Pramanas.
‘भक्तियोगादित्रयेतिकर्तव्यताभूत- गुरुतरकर्मनैरपेक्ष्यमात्रं हि अत्र विवक्षितं ।
Objection : Is Sarvadharma parityaga a vidhi ? or an anuvada ? It cannot be either.
Answer : It is not a vidhi. It does not mean that one should abandon all dharmas. Dharmalopa is not admissible for a prapanna. सर्वधर्मशब्देन प्रस्तुतमोक्षोपायान्तराणां विवक्षितत्वात्। It means that one gives up a desire to follow other means of liberation on account of his utter inability.
‘प्रपदनाङ्गभूत-आकिञ्चन्यपुरस्कार - विरुद्धोपायान्तराशाप्रहाणमेवात्र त्याग इति न विरोधः’ ।
Similar doubts that arise regarding the svarupa of Prapatti are all dispelled according to the authorities of जितन्ते स्तोत्र, लक्ष्मीतन्त्रम् and अहिर्बुध्यसंहिता ।
The Svarupanupatti is answered as follows : स्वनिर्भरत्वपर्यन्तरक्षकैकार्थ्य भावनम् । त्यक्तरक्षाफलस्वाम्यं रक्ष्यस्यात्मसमर्पणम्" ।
प्रपदनमप्यत्र प्रार्थनापूर्विकं परस्यै देवतायै प्रत्यगात्मरूपहविषस्त्यागः। The svarupa of Prapatti, its accessories and the nature of Sarvadharma parityaga have been thus expounded by the great master in this work.
The Second objection raised against the definition of Prapatti is answered as follows : अत्र सौहार्द तु अव्याप्त्यादिरहितम्
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लक्षणं वदामः । अनन्यसाध्यस्वाभीष्ट साधनसमर्थवशीकरणं शरणागतिः
fa’ i There is no 3 over and above six factors mentioned. Of the six, ft is described as the main and the others are accessories. “Prayer” is described as Sharanagathi on account of the fact that it gets included in Sharanagathi and that it is
प्रधानभूताङ्ग | According to the Satyakitantra न्यास is described as the main or 311* in the primary sense in the statement. ‘अनेनैव तु मन्त्रेण स्वात्मानं मयि निक्षिपेत्’ । It is thus established that Prapatti can be properly defined. 3. The objection that it is not seen among ancients that
anyone was liberated through Prapatti alone as evidenced in the scriptures is refuted as follows ::It cannot be said taht Prapatti was not at all observed. Nor can it be said that Prapatti was not performed for Moksha. Vibheeshana and others performed Prapatti as known from the ithihasas and Puranas. It is very well known that Kshatrabandhu, Muchukunda and others performed Prapatti as a direct means to Mukti : raha शरणं प्राप्य निस्तरन्ति मनीषिणः’ is a well known statement. The objection that there is no injunction enjoining Prapatti as “One should perform Prapatti” - is countered next as follows: It is established that mantras are all विधिपर | The scriptural authorities such as, मुमुक्षुर्वे PUTHE E’, ’ ACTICAR Twita’ prescribe Prapatti for being saved. The sum and substance of Sri Rama Charama Shloka is - 3744xCHT HIETA’, ‘ATACH शरणं व्रज’ and याहि सर्वात्मभावेन’ are all positively enjoining Prapatti. The satyakitantra says, ‘T TRUT
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his is cstablished by Sruti and others and so it cannot be said that it is not established. 5. If it is argued that any means other than Bhakti is
negated in the statement a fast 3449: ça hala, नान्यः पन्था अयनाय विद्यते’ ।
The answer is given that ‘नान्यः’ means भक्ति wyffroufalit:’ | The rule regarding the general and exception points out that the negation applies to that which is other than prescribed. Just as there are different modes of Upasana “Nyasa Vidya” also is one included in them. So this objection does not arise. 6. The next objection raised is that Prapatti is one with
Bhakti Yoga, being an accessory to it. The authorities that prescribe Prapatti do so as an “anga” or accessory to Bhakti yoga. So it is not an independent and direct means to Mukti,
The answer to this objection is as follows : Prapatti can be an “anga” or accessory or a direct means or “angi” according to the purpose required, as pointed out by the rule of falt a | Just like any mode of Upasana, Prapatti also can function as a direct means to Moksha. This is made clear by the following authorities :
Hraf fran: GT: HICHMOGE 1 नार्हन्ति शाणस्थस्य कलां कोटितमीमपि"। ‘यद्येन कामकामेन न साध्यं साधनान्तरैः । तेन तेनाप्येत तचन्यासेनैव महामुने" ।
So it need not be doubted that Prapatti is one with Bhakti Yoga.
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- The next objection relates to the impossibility of
Prapatti being observed as Prapatti requires the cessation of all activities.
This objection is unfounded, as such a requirement is never accepted. A Prapanna is never seen to be totally actionless. Even the savants of the past have expounded “the giving up of all activities that are opposed to the activities of the Lord”. Nowhere is it said that Hauglafsfer is Prapatti. What is to be discarded is the idea that one can save oneself by one’s own effort independent of the Lord. One should give up all efforts to seek protection from anyone other than the Lord. The involuntary functions like winking of the eyes, inhaling or exhaling and the performance of the ordained duties as devout worship of the Lord are not required to be given up. So this objection that Prapatti is impossible to be performed after giving up all activities does not stand. 8. The next objection is that Prapatti is not well-known as
a Henri | In all the eighteen Vidyasthanas, the four tantras or the Shilpasastra, Prapatti is nowhere mentioned as a distinct means for gaining Moksha. What is Prapatti is not clearly known. So it is an unknown means. Moreover Mahavisvasa cannot be actualised.
Answer : By the term 3teuild you cannot intend to say that the essential nature of Prapatti is not existent. This view is already refuted. You cannot even say that it is not a distinct and different means, because it is taught as a different and distinct means in Ahirbudhnya Samhita and others. The mere fact that it is not taught profusely cannot contradict its teaching in a few places. The testimony of other schools like Sankhya and others is of no avail to us as we do not follow them closely. The great masters of yore like Valmiki, Parasara, Vyasa, Shuka, Shounaka and others have glorified this doctrine in their great works and so the above objection is totally untenable. 9. The nineth and the final objection is that Prapatti is
opposed to the Sampradaya or tradition. The ancient acharyas have not traditionally taught or practised Prapatti as an independent and different means to Moksha. It is taught only as an “agna” or accessory in Sri Bhashya and Gita Bhashya. There might be references to Prapatti but they are also for Karma, Jnana or Bhakti. So Prapatti is not the means according to the tradition.
Answer : Tradition or Sampradaya is of three types, namely, 3462144KI, H181422427 and A E4<442 | All these there are found in Prapatti. This is evidenced by the Srutis and Smrithis and these truths are also taught by the preceptors to their disciples.
The fact that Anga Prapatti is taught in the Sri Bhashya and others cannot contradict that Prapatti is an independent means as there is no statement like that anywhere. Sri Bhashyakara has practised and taught Prapatti as a direct and sufficient means to Moksha.
Conclusion : The fact that Prapatti is different and distinct from Upasana and that it is also a direct and independent means to Moksha becomes established as Prapatti is free from the incompatibilities like “Svaroopa anupatatti” and others. Thus this celebrated treatise has carefully examined the incompatibilities against Prapatti and has once for all refuted them. Sri Vedanta Desika has thus ably expounded and established the doctrine of Prapatti on unfallible valid grounds.
Index of shlokas quoted 118 24 295 12 172 257 285 182 395 340 299 अकृते तु भरन्यासे अतः स्वरूपत्यागोक्तो अथोपायप्रसक्तोपि अन्धोनन्धग्रहण अनादिः परमेशोयं अनित्यं असुखां लोक अनेक जन्मसहस्रीं अनेनैव तु मन्त्रेण अर्थस्वभावानुष्ठान अधिजिगमिषुराद्यं अध्यासीन तुरङ्ग वक्त्र अप्रयत्लागताः सेव्याः अपायसंप्लेवे सद्यः अभीष्टे दुस्साधे अवतारस्य सत्यत्वं अवशेनपि यन्नाम्नि आविप्लवाय धर्माणां अविवेक प्रभुत्वादेः अशक्याति कृच्छ्रेषु अशिथिल गुरुभक्तिः असारं अल्पसारं च अष्टाङ्ग योग सिद्धानां अहमस्म्यपराधानां आकर्णितो वितनुते आकारिणस्तु विज्ञानं आचार्यवत्तया मोक्ष आत्मपूजार्थं अर्थार्थं आत्माराज्यं धनंचैव आत्मैक्य दैवतैक्यं 244 आदौ प्राप्यं 344 आब्रह्मभुवनादेते 202 आब्रह्मस्तम्बपर्यन्तं 94 आनुकूल्यस्य संकल्पः 294 आधेयत्व प्रभृति 338 आपो नारा इतिप्रोक्ताः 14 आभगवतः प्रथितां 138,312 आराधनानां 316 आलोढ्य सर्वशास्त्राणि 375 आसीना वा शयाना वा 387 आज्ञानुज्ञा विभागेन 157 इति यतिराज महानस 186 इदं शरणमज्ञानां 132 इह संग्रहतः श्रीमान् 346 ईश्वरस्य च सौहार्द 312 उत्पतन्नपि चाकाशं 181 उत्पत्ति स्थितिनाशानां 191 उपयुक्तेषु वैशा 342 उपासितगुणादेः 384 उपायः स्वप्राप्तेः 18 एकं द्वयं व्ययवं 61 एकं यदिभवेत् शास्त्रं 128 एतान्यपि चकर्माणि 310 एवं विलधयन् मर्यो 315 एकं सर्वप्रदं धर्म 387 एष नारायणः 379 ऋचो यजूंषि सामानि 133 ऋजवेगुरु भक्ताय 68 कर्मणां परिपाकत्वात् 16 156 156 64 106 101 332 228 344 178 370 35 306 379 41 406