Kamasikashtakam

Swami Desikan’s
Kaamaasikashtakam

ANNOTATED COMMENTARY IN ENGLISH BY:
OPPILIAPPAN KOIL SRI VARADACHARI SATHAKOPAN

A half mile away in the South Easterly direction of Thuppul (the birth place of Swami
Desikan), lies the Divya Desam of ThiruvELukkai, where Kama Aasikaa Narasimhan
is the presiding deity. He is also known as Mukunda Nayakan.
Swami Desikan composed a beautiful Ashtakam in honor of this Narasimhan, who is
sitting in a Yogic posture on the southern side of Vegavathi River. This Archa Murthy
has been the object of earlier Mangalasaasanam by Pey Azhwaar through three
pasurams of the Third Thiruvanthadhi and one pasuram line of Thirumangai in his
“SrI Kaamaasika Nrusimhan – ThiruvELukkai”
At ThiruvELukkai, the Moolavar sits in the middle of the temple tank known as
Kanaka Pushkarini. He is not easily approachable for worship. The Uthsavar and His
Piratti (ThiruvELukkai Valli) are standing under the Kanaka Vimanam. The
Moolavar (Kaamaasikaa Narasimhan) is seated in the Yoga Pose known as Paryanga
Bhandham. The Lord of this Divya Desam got his name Kamaasikaa Narasimhan
because he chose the banks of Vegavathi out of his own desire/sankalpam (Kama) to
be seated (Aasikaa) on the banks of the Vegavathi river. The Tamil name of
ThiruvELukkai follows this Sanskritic nomenclature. The shorter name of vELukkai
stands for vEL Veeru Irukkai. The word VeL relates to the Kama or svath Sankalpam
aspect of the Lord's own desire to sit (Veeru Irukkai) at this Divya Desam. Swami
Desikan says that Narasimhan left Sri Vaikuntam out of His own will and chose to sit
on the sandy banks of Vegavathi at ThiruvELukkai Kshetram.
sadagopan.org

VERSE 1: PLACE OF RESIDENCE OF THE WONDOROUS
NARASIMHAN

SRUTEENAAM UTTARAM BHAGAM VEGAVATHYAASCCHA DAKSHINAM I
KAAMAATH ADHIVASAN JEEYAATH KASCCHITH ADHBHUTA KESAREE II

“Adbhuta Kesari – Ahobilam”
Here Swami Desikan describes the Bhagavaan as “Kascchit Adhbhuta Kesari”.
This incomparable form of the Lord with a Lion's face and human body is indeed
awesome and full of wonders. Hence it is a Adbhuta Kesari (Lion). It is neither Lion
nor man. This Adhbhuta Kesari is celebrated in the last section of the Vedas (i.e) in
the Upanishads as suggested by Swami Desikan through the Choice of Words,
“Srutheenaam Uttaram Bhagam”.

He chose out of his own volition the site of ThiruvELukkai and resides there on the southern bank of Vegavathi river as indicated by the stotra Vaakyams (Kaamaath Vegavathyaa: Dakshinam cha Adhivasan). Swami offers his Mangalaasaasanam to this Adbhuta Kesari and hails him to thrive there (Jeeyaath) in His supreme glory. May this Kamaasika Narasimhan known for his infallibility in protecting his devotees thrive at ThiruvELukkai is the prayer of the Acharya.

VERSE 2: PRAYER FOR THE REMOVAL OF THE THREE
KINDS OF AFFLICTIONS
TAPANENDHI AGNI NAYANA: TAAPAAN APACHINOTHU NA: I
TAAPANEEYA RAHASYAANAAM SAARA: KAAMAASIKAA HARI: II

Swami Desikan reveals to us that Kaamaasikaa Narasimhan has three eyes, which are
in the form of the Sun, Moon and Agni. “mukkaNNappan..”

He says that the Lord of this Divya Desam is the essence of the secrets revealed by
Nrusimha Taapaneeya Upanishad. Swami prays for the Lord to banish the three
kinds of Taapas (afflictions) of all of us with His three eyes. The three afflictions are
Aadhyaatmikam (physical ills, fear, anger, desire et al), Aadhi Bhowdikham (Ills
caused by animals and humans) and Aadhi Daivikam (Cold, heat, storms, rains et
al ).

VERSE 3 : SALUTATIONS TO KANTIRAVAN
AAKANTAM AADHI PURUSHAM KANTIRAVAM UPARI KUNTITHA AARAADHITAM I
VEGAA UPAKANTA SANGHATH VIMUKTHA VAIKUNTA BAHUMATHIM UPAASEH II
“Nara-singam, after HiraNya vadham”

The Lord of ThiruvELukkai has the face of the Lion above his neck and the form of
the ancient Purusha below the neck. I salute that extraordinary form of Kaamaasikaaa Narasimhan, who destroyed Hiranyan and chose the region on the banks of Vegavathi for his permanent residence and in that process skipped over the established glories of Sri Vaikuntam.


VERSE 4: EULOGY TO NARASIMHAN
BHANTHUM AKILASYA JANTHOH: BHANDHURA PARYANKA BHANDHA RAMANEEYAM I
VISHAMA VILOCHANAM EEDEH VEGAVATHEE PULINA KELI NARASIMHAM II
“Paryanga bhandam – akkArakkani Emperumaan of Sholingur”

Swami Desikan praises Narasimhan of this Kshethram, who loves to play on the sand
banks of the river Vegavathi. He recognizes the Lord as the kith and kin of all living
beings. He visualizes the Lord as sitting firmly in the Yoga Posture known as
Parynga Bhandham. He also pays his tribute to the Vishama Vilochanam of the Lord.
Vishama Vilochanam can mean both odd numbered eyes (Three here) and the eyes,
which are distinctly different in their attributes (Hot Sun, Cool Moon and resplendent
Agni).
Sadagopan

VERSE 5: PRAYER FOR BLESSINGS TO THE WORLD
SVASTHAANESHU MARUT GANAAN NIYAMAYAN SVAADHINA SARVENDRIYA:
PARYANGA STIRA DHARANAA PRAKATITHA PRATYANGH MUKHAAVASTHITHI:
PRAAYENA PRANIPEDHUSHAAM PRABHURASAOU YOGAM NIJAM SIKSHAYAN
KAAMAA NATHANUTAAT ASESHAA JAGATHAAM KAAMAASIKAA KESARI:

In this verse set in the majestic Sarthoola Vikriditham meter to remind one of the
powerful movements of the fast lion chasing Hiranya, Swami Desikan prays to
Kaamaasikaa Narasimhan to bless the people of the world and grant them all their
desired boons (Asaou. Kaamaasikaa Kesari: Asesha Jagathaam kaaman
aatanuthaath). Swami describes the Lord facing west. He sits in Paryangaasanam at
ThiruvELukkai and appears in his Yogic posture giving the impression that He is
ready to teach His devotees the secrets of Yoga that require knowledge about the
firm control of the five vayus (Praanan, Apaanam, Samaanam, Udhaanam and
Vyaanam). He also appears to indicate to them the firm way to control the five
Karmendriyaas and the five Jnanendriyaas as the prerequisite to meditate on Him.
One of the names for Lord Narasimhan is Hrishikesan or the one who has full
control over his Indriyaas. Kamasikaa Narasimhan’s Paryangaasanam (Yoga Pattai
with a belt over his crossed legs and knees) reminds of His Yogaacharya role in
teaching his disciples such as Prahlaada the secrets of Yoga to attain His blessings.

VERSE 6: PRAYER TO THE LORD'S HANDS FOR
PROTECTION
VIKASWARA NAKA SVARUKSHATHA HIRANYA VAKSHASTHALEE--
NIRARGALA VINIRGALATH RUDIRA SINDHU SANDHYAAYITAA: I
AVANTHU MADA NAASIKAA MANUJA PANCHA VAKTHRASYA MAAM
AHAMPRATAMIKAA MITA: PRATITAAHAVAA BAAHAVA: II

May the Kaamaasikaa Narasimhan’s hands having the red lustre of the dusk protect
me. Those hands compete with one another to protect the devotee and to destroy the
enemies of the devotee. The shining fingernails of those hands tore apart the chest of
Hiranyan like the ferocious Vajra weapon. At that time, the blood from the heart of
Hiranyan gushed forth and covered the hands of the Lord and gave them the red hue
of the sun at dusk. Those hands were competing with one another to destroy
Hiranyan as well as to comfort the child Bhagavatha Prahlada. May those powerful
hands protect me always!
“His hands compete with one another to protect devotees-


VERSE 7: MERCY OF THE LORD EVEN DURING HIS
FEROCIOUS STATE
SATAA PATALA BHEESHANEH SARABHASAATTAHAASOTHBHATEH
SPURATH KRUTHI PARISPUTATH BRUGUTIKEPI VAKTREH KRTEH I
KRUPAA KAPATA KESARIN DHANUJA DIMBHA DHATTA STHANAA
SAROJA SADHRUSAA DRUSAA VYATHIBISHAJYA TEH VYAJYATEH II

Oh Kapata Narasimha! Oh Lord, who did not swerve away from the boons given to
Hiranya and yet hoodwinked him through your avatara features! When You
appeared out of the Pillar in his palace with the frightening swirl of your manes and
ear-shattering roars, your brows were twittering with your mighty anger at Hiranya
for the injustices that he did to your devotee. Even in that state of fury, your lotus
eyes fell with mercy on Prahlaada. Those merciful glances were like the feedings of
divine and invigorating milk to the child Prahlaada. Your limitless compassion to
your devotees became evident then.


VERSE 8: SARANAGATHI AT THE FEET OF NARASIMHAN
TVAYI RAKSHATHI RAKSHAKAI: KIM ANYAI: TVAYI CHAARAKSHATI RAKSHAKAI: KIM ANYAI: I
ITHI NISCHITA DHEE: SRAYAAMI NITYAM NRUHAREH: VEGAVATHEE TATAASRAYAM TVAAM II

O kaamaasikaa Narasimhaa! You are sarva sakthan. When You are resolved to protect some one, where is the need to seek the protection of other Gods? When You are resolved NOT to protect some one, which other God is capable of protecting us? There is no one. Knowing this fundamental truth, I have resolved to offer my
saranaagathi at your lotus feet alone that rest at the banks of Vegavathi river.

VERSE 9: PHALA SRUTHI OF THIS ASHTAKAM
ITTAM STHUTHA: SAKRUTHIHAASHTABHIRESHA PADHYAI:
SRI VENKATESA RACHITHAI: TRIDHASENDRA VANDHYA: I
DHURDHAANTA GORA DHURITA DVIRADHENDRA BHEDEE
KAAMAASIKAA NARAHARI: VITANOTHU KAAMAAN II

May Kaamaasikaa Narasimhan, who is worshipped by the Devaas and who tears
apart the gigantic heap of sins, as if they are opposing elephants, grant all the desired
boons to devotees, who recite these eight slokas on Him composed by Venkatesa
Kavi!


Another input:

This stotram is about SrI nar*simha mUrti in the divya kshetram in kA~nci by
name vELukkai or veL irukkai. vEL in tamizh means "by One's own will";
irukkai means to be seated or to be located. Since perumAL made this His
place by His own will, the place is called tiru vEL irukkai. The samskr*t
name of this stotram echoes the same meaning - kAma - by His own will, AsikA
- being seated, ashTakam - consisting of 8 Sloka-s. PerumAL's name here is
kAmAsikA narasimhan. svAmi deSikan refers to this emperumAn as kAmAsikA
harih and kAmAsikA kesarih in this stotram.

In tiruvELukkai, bhagavAn is in the yoga narasimha form and is seated in the
yogic posture of parya~nka bandha. He has three eyes in His narasimha form
in this kshetra. svAmi deSikan points out that His being seated in the
yogic posture of parya~nka bandham suggests that He is seated with the
determination to help all His devotees (Slokam 4), and
chose
this posture in order to give live instruction to all of us on how to
perform yoga in order to attain Him (Slokam 5 - prAyeNa praNipedushAm
prabhurasau yogam nijam Sikshayan).

Even though the point should have been obvious, it is worth pointing out
that the AcArya's stotra-s, in addition to praising bhagavAn and giving us
an easy way of chanting His guNa-s, seem to have as one of their objectives
the propagation of the basic tenets of SrIvaishNavism by repeatedly
re-emphasizing and re-stating them in storam after stotram. Thus we see in
this storam also svAmi deSikan bring out out several basic aspects of his
and our pUrvAcAryas' teachings. These are:

1. He is the object of the uttara bhAga (final part) of the veda-s, viz. the
upanishad-s (Slokam 1).

2. bhagavAn is the only one who can remove our tApa-traya-s. These tApa-s
are referred to by svAmi deSikan in SaraNAgati dIpikA Slokam 23 - tApatryeNa
vihatim na bhajanti santah etc. In the current Slokam, svAmi deSikan prays
to kAmAsikA harih, the perumAL of this keshetram, to burn the three tApas-s
that result from samsAra with his three eyes (the sun, the moon, and agni).
The tApa-s are: a) AdhyAtmikam - belonging to to the individual, such as
headache, cold, anger, desire, fear, etc. b) Adhi bhaudikam --those
resulting from other bhUta-s such as the birds, animals, other people etc.,
and c) Adhi daivikam - those resulting from devatA-s such as from the wind,
sun, rain, etc.

3. He appears in His arcA mUrti form in many of these divya-kshetra-s out of
His sheer Mercy towards us, just so that He is easily accessible to us. It
is as if bhagavAn gave up the great regard for SrI viakuNTha vAsam (vimukta
vaikunTha bahumatim) so that He can be a nitya vAsi in this beautiful
kshetram and be accessible to all of us (Slokam 3).

His vibhava incarnations are for the purpose of destroying His enemies and
protecting His devotees. Thus, in His narasimha incarnation, He came to
protect prhalAda and other devotees from hiraNyakaSipu. This is one of the
rahasya-s of His incarnations. This is explained by svAmi deSikan in
SaraNAgati dIpikA Slokam 17 (AtmIya rakshaNa, vipaksha vinASanArthaih). In
the current stotram, he praises this aspect of bhagavAn and seeks His
protection. He has the anubhavam of kAmAsikA narasimhan's hands fighting
with each other in their desire to perform this function (aham prathamikA
mithah prakaTita AhavAh bAhavah - Slokam 6).

4. bhagavAn is the only true relative we all have (bandhum akhilasya
jantoh). All the other relatives such as father, mother, etc. are only
transient relatives, and are related this way purely because of our mutual
karma-s (Slokam 4).

5. bhagavAn is the one who assigns functions to, and controls, all the other
devatA-s so that they perform their assigned duties without violation
(sva-sthAneshu marud-gaNAn niyamayan - Slokam 5). This has been referred by
svAmi deSikan in abhIti stavam Slokam 4 also (marut taraNi pAvaka tridaSa
nAtha kAlAdayah svakr*tyam adhikurvate tadaparAdhato bibhyatah).

bhagavAn is also the One who controls all our indriya-s (svAdhIna
sarvendriyah). His nAma of hr*shIkeSa signifies this.

6. bhavAn's anger knows no limits when anyone commits apacAram towards His
devotee. The narasimha incarnation is a typical example of this. svAmi
deSikan describes through almost identical Sloka-s in dayA Satakam Slokam 84
and Slokam 7 in the current stotra, His making His appearance reflect His
intense anger towards His devotee's enemy.

However, the wonder of bhagavAn's leelA is that at the same time His
appearance reflects intense anger towards hiraNyakaSipu, He makes His
appearance to prahlAda one of intense Mercy and kindness reflecting that of
a mother feeding her young child (datta sthanA saroja sadr*SA dr*SA samudita
Akr*tir-dr*Syate - dayA Satakam, datta sthanA saroja sadr*SA dr*SA
vyatibhishajya te vyajyate in the current stotram). Such is the nature of
His kr*pA or dayA to His devotees.

7. bhagavAn is the only one who can protect us. If He does not protect us
no one else can protect us, and if He decides to protect us, we don't need
anyone else's protection. This concept is conveyed in Slokam 8 - tvayi
rakshati rakshakaih kim ananyaih, tvayi ca arakshati rakshakaih kim
ananyaih. The same idea was conveyed in SrI ashTabhujAshTakam Sloka-s 5 and
6: bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe
(Slokam 5), and tvayi pravr*tte mama kim prayAsaih, tvayyapravr*tte mama kim
prayAsaih (Slokam 6). This is the basis of goptr*tva varaNam (the
deliberate choice of bhagavAn as the Sole Protector) which is one of the
a~nga-s of prapatti.

8. In the ninth and final Slokam of SrI kAmAsikAshTakam svAmi deSikan
reminds us that if one chants this stotram even once with faith and with
devotion, bhagavAn will forgive their sins even if they be huge like
elephants, and will bestow any benefits that the devotee seeks. It appears
svAmi deSikan intentionally chose to compare our sins to huge 'elephants',
since it is the kAmAsikA kesari (lion) who is going to eliminate the sins.

Nyasa Tilakam

Nyasa Tilakam
Vyakyanam by Shri D. Ramaswamy Iyengar

This noteworthy sentiment voiced about Vedanta Desika by his illustrious son and desciple, Kumara Varadacharya, is as true today in the eighth century after his advent, as it was, when it was given expression to six centuries ago. Vedanta Desika lives and will ever continue to live in and through his innumerable works, each a fine and finished work of religious art, which speak to us, and reproduces his voice and make us feel as if he is now here with us in Vibhava form.

The work that is now being published is Nyaasa Tilaka. Nyasa means bharanyasa ( or the laying down of the burden ) and Tilaka means a jewel of ornament which beautifies prominently like a facial pundra which gives life and lustre to the person wearing it. This work is therefore a precious and charming treatise on Nyasa . The name " Nyasa Tilaka" has been given to this stotra by Desika himself, as can be seenfrom the last sloka where he speaks of spurad - varnam - vaktra -Nyasatilakam, with an obvious pun on words.

Desika has been referred by his followers and admirers as Prapadana - kakaa - janma - jaladhi and தஞ்சப் பரகதியைத் தந்தருள்வோன் because his outstanding contribution to world-thought in general, and to Vishshtadvaita Vedanta in particular, is the postulation of the Prapatthi yoga as an immediate and certain means to the attainment of Moksha or salvation. This he has done in and by his numerous works in four lanuages, Sanskrit, Prakrit, Tamil, and Manipravala, couched variously as Sastraic treatises , kavyas, Drama, Dance-drama (Opera or Ballet ) Stotras and Prabhandhas In one sense all his works can well be said to expound or deals with Nyasa. But there are certain special treatises on Nyasa like the present one, the others being Nikshepa Raksha, Nyasa Dasaka , Nyasa Vimsati, Saranagathi Deepika, Adaikalappatthu (Tamil) and Abhaya-pradana- sara (Manipravala) From the fact that the present stotra alone is named as Nyasa Tilaka, it is upto us to understand its importance and appreciate its superior spiritual and mystic value as awork on Nyasa.

This work is reckoned as a stotra, but with this great and prolific writer, the division into Stotra, Kavya, metaphysical works etc., is very thin, if not arbitrary, There is no political work of his which is not high class philosophy There is no philosophical work of his which is not also excellent poetry. If poetry is the warp, philosophy is the woof; and if philosophy is the warp, poetry is the woof fabrics that are Desika's works, (஦quot;தம் -ப்ரோதம்) We can see this truth well illustrated in this Nyasa Tilaka, as indeed in every work of his.

This work consists of 32 slokas in various metres, from Anushtup (of 8 syllables to a quarter ) to Shragdhara (of 21 syllables to a quarter ) The figure 32 appears to be a great favourite with this Acharya, probably because it is the number of Upanishadic Brahma-Vidhyas. His Paduka Sahasram has 32 paddhathis and his Rahasyatraya Sara 32 Adhikaras. The Adhikara Sangraha Prabandha (Tamil) culled from the latter makes pointed reference to முப்பத்திரண்டிவை முத்தமிழ் சேர்ந்த மொழித்திருவே. The number of Rahasya Granthas (esoteric treatises) of his is 32. Even while referring to jumping across a well, he refers a well with a diameter of 32 feet. No wonder therefore that this Nyasa Tilaka the chief among the treatises on Nyasa Vidya, contains 32 slokas.

The Deity in whose praise this stotra is conceived, is Lord Ranganatha of Srirangam , even as Lord Varadaraja of Kanchi is in respect of Nyasa-Dasaka, Nyasa-Vimsati and Adaikkalappatthu, and Lord Deepaprakasa in respect of Saranagathi Deepika. As is well known, Acharya Ramanuja chose Lord Ranganatha as the Saranya on refuge, as can be seen from his Saranagati Gadyam. A close study of Nyasa Tilaka will show to us that Desika has in mind while composing this work the said Gadyam of Ramanuja. The Stotra, after the first two verses which are invocatory, begins, with Sree Prapatthi (slokas 3 and 4) even as Saranagathi Gadyam does. Sloka 22 makes pointed reference to a passage int the Saranagati Gadyam wherein Lord Ranganatha refers to His sayings as Rama and Krishna addressed to Vibishana and Arjuna, in order to convince Ramanuja that his Saranagati has borne fruit. From these and from references to Lord Ranganatha in almost every sloka, we can conclude that this Stotra is based on that Gadya, which it develops and elucidates, in addition to embellishing it by Padya (Poetry)

A study of Nyasa Tilakam is essential to dispel several doubts that are sure to assail us regarding the efficiency of Saranagati. I have heard several learned scholars exclaim : "What ! Prapatthi which is to be performed only once is going to do away all my sins committed ; during myriads of years . And it is going to secure for me quickly a place in Paramapadam which is beyond the reach of great gods and greatest saints ! I can't believe it ". This mentality is pictured to us in sloka 19, which refers to it as " the obstacle to Mahaviswasa" or great faith in the efficiency of Prapatthi as an unfailing and infallible means for obtaining release from Samsara. Such doubts will vanish, it is pointed out, only if one rightly comprehends the true nature of the Lord as Sriman Narayana.

This Mahaviswasa is pointed out in sloka 20 as attainable only by Acharya-prasada (grace of the guru) And sloka 21 points out how what we may not be able to achieve by ourselves we can easily obtain by the grace of an Acharya. Three trite illustrations given in that sloka are noteworthy and significant. Like the blind man led by the man with good vision, like the same man who is enabled to cross a stream and reach the other shore by the ferry -- man, and like the child of a King's valet which enjoys the best pleasures of life, we too can obtain redemption by the Acharya's grace, though we lack gnana or Sakti or both.

Sloka 14 is another wholesome tonic to wavering prapanna. Posing the problem thus, " because of the prapatthi that I have gone through , I am promised complete freedom from grief after this life ; but here I am undergoing unspeakable misery in this life. How about this? " Desika solves it by pointing out that even the suffering we undergo here in the post-prapatthi period is calculated for our ultimate spiritual welfare as otherwise we are sure to forget Him who has taken upon Himself the huge burden of our sins , by wallowing in worldly pleasures, and ignore Him completely . To forget Him is the greatest of sins (மறப்பெல்லாம் ஏதமே --as Nammalwar would have it. ) Even when the Lord is by our side willing to satisfy our every want, the undying world-mindedness in us works havocs with us. (sloka23) This sloka finds a place inthe 10th act of Sankalpa Suryodaya, and the setting in which it is placed there will show to us the devastating power of unquenchable human desires.

Towards the end, this stotra contains more than the usual measure of personal touches and introspective exclaims. The poet addresses his own fickle and vacillating mind in sloka 24. and in sloka 26 advises his speech, body and mind , respectively, after informing them that Venkatesa Kavi is now a prapanna at the lovely feet of Ranganatha, and asks them not to play their old pranks with him any longer. The stotra winds up with aprayer to be made the recipient of the highly coveted title of "Servant of the Lord and His Sri"

In its metaphysical aspect Nyasa Tilaka like Saranagati Deepika is a poetic rendering of the salient features of Saranagati as laid down in the Srimad Rahasyatrayasara, with this difference, that while Saranagati Deepika is an epitome of Rahasyatrayasara , Nyasa Tilaka concerns itself more with the mentality that should prevail in the post-prapatthi period. The importance of Nyasa Tilakam to the prapanna cannot be over-estimated. It is probably for this reason that Swamy Nainaracharya has furnished a very helpful, though brief and crisp, commentary on this stotra, the only stotra, to my knowledge, for which that illustrious Son has furnished a commentary, among all the stotras of his illustrious Father.