Sunday, February 25, 2007
Gopala Vimsati
Swami Desikan paints a word picture of the incomparable beauty of Sri Gopalan. He describes the structure of His mantram and affectionately recalls the many mischievous deeds performed by bAla Gopalan in Gokulam and Brindavanam to the utter delight of the humans and the celestial beings.
Sri Gopala Vimsati must have been very dear to Swami Desikan as indicated by his inclusion of the twelfth verse of this stotram in his esoteric masterpiece Sankalpa Suryodayam. There, he depicts Narada descending from heaven singing joyously the above verse during his journey to meet Purushan and initiate him into the mahAmantram of the Lord .
May our thoughts be blessed with the delectable experience of Swami Desikan! I salute Sri Vedanta Desikan prior to attempting to provide an English translation to these bhakti-laden verses dedicated to Sri Rukmini Satyabhama sameta Raja Venugopalan.
Verse 1
vande bRndAvanacaram vallavI janavallabham |
jayantisambhavam dhAma vaijayantI vibhUshaNam ||
I salute that divine effulgence named Gopala, who was born on this Sri Jayanthi day and roamed in the forests of Brindavanam wearing the unfading garland, known as Vaijayanti, made of wild flowers of the forest. This garland was his charactrestric decoration. He enchanted the gopis of Brindavanam. I salute this illustrious jyoti.
Verse 2
vAcam nijAnkarasikam prasamikshamAno
vaktrAravidha vinivesita pAncajanya: |
varNatrikoNarucire vara puNDarIke
baddAsano jayati vallava cakravartI ||
The Lord of the cowherds, Sri Gopala is seated on a yantra in the shape of a eight-petalled lotus. Inside that yantra is yet another yantra in the shape of a triangle. Gopala-upAsakas seat Him at the center of this inner triangle and enjoy His illustrious beauty. On His lap, they find Sarasvati, the goddess of learning. He blesses Her with His auspicious glances .
He has on His lotus lips the conch known as Panchajanyam, whose sound is that of the holy praNavam symbolizing the essence of the Vedas. (His devotees meditate on Him in this manner and recieve His blessings).
Verse 3
amnAyagandhI rudita sphUritAdharoshTam
AsrAvilekshaNamanukshaNa mandahAsam |
gopAlaDimbhavapuSam kuhanAjananyA:
prANasthanandayAmivaimi param pumAmsam ||
I visualize and revere Sri Gopala as the Supreme Lord, who took the form of the child born in the cowherd family. He was not an ordinary baby. As he feigned fear at the sight of the approaching evil Puthana, he alternately cried and smiled. As He cries, his upper and lower lips quivers from the exertion. At that time, his sweet breath carries the fragrance of the Vedas. He also smiled in between his crying spells. His smile was over the thought of what he planned to do next with the deceitful Puthana. He not only helped himself to the poisonous milk from her breast, but also sucked her life through the very same act of responding to her cunning invitation to breast-feed him. He drank at one swoop Puthana's milk and her life force and blessed her this way. This certainly is no ordinary child!
Verse 4
AvirbhAvAtvANibhrUtAbharaNam. purastAt
Akuncitaika caraNam. nibrUtanyapAdam |
dadhnAnimantamukareNa nibaddhatAlam
nAthasya nandabhAvane navanItanATyam ||
At the house of his parents, Yasodha was strenously churning milk to produce butter as part of the daily chore. Krishna, the bhAgyam of Yasodha, heard these rhythmical sounds coming from her efforts and began a special dance to amuse her and to receive gobs of butter as a reward. He planted one of his feet firmly and he moved the other foot around in different directions, the gold necklaces, jewelery and the ankle bells on His holy feet producing a most delightful musical sound, which matched the laya patterns emanating from his mother's efforts at churning milk. May that vision of this sweet, butter dance of Lord Gopala appear before my eyes! (navanItam is freshly churned butter mixed with sugar ).
Verse 5
hartum. kumbhe vinihita kara: svAdu hayangavInam.
dRshTvA dhAmagrahaNacatulAm. mAtaram. jAtaroshAm. |
pAyadhISat pracalitapado nApagacchan na tishTan
mithyAgopa: sapadi nayane mIlayan visvagoptA ||
Here, Swami Desikan enjoys the scene just before the Lord is caught by his angry mother in the act of stealing butter from a hidden vessel.
May the special pose that this protector of the Universe, who acted like an innocent child born in the family of cowherds of Gokulam, nurture the inhabitants of his world! His mother normally stored freshly churned butter in shallow earthern vessels (chattis). Gopalan routinely raided the kitchen and stole this butter. Yasodha thought that she could hide the butter in deep water pots (kumbha) to mislead her child. Gopalan defeated his mother in her efforts to save the butter and won the game. When his mother stepped out of the kitchen for a moment, he put his hands into the pot and helped himself. As he was enjoying himself, his mother arrived suddenly suspecting something was going on behind her back. She saw Gopalan stealing butter again and ran towards him, rope in her hand, to tie him up as punishment.
Gopalan was bewildered by the sight of his angry mother. For a moment, he wanted to run away to escape his mother. He lifted his foot to run. His (feigned) fright at his mother however made him stop. He stood still pretending that he did not know what to do next. He closed his eyes at the thought of the impending calamity of being caught and punished by his mother. He appeared as though he was averting that danger by closing his eyes. It is common for ordinary human beings to close their eyes, when they face serious danger, out of a sense of utter helplessness. Our Lord, who is the protector of His universe adopted this posture as if he was a mere mortal. May the thought of the simplicity that he adapted for this occasion protect all of us in our daily lives!
Verse 6
vraja yoshidapAnga vedhanIyam.
mathurAbhAgyam. ananya bhogyamIDe |
vasudevavadhU sthanandhayam. tat
kimapi brahma kiSorabhava dhRSyam. ||
The young girls of Gokulam look at this lovely child of Yasodha with great affection. Their glances enter him like arrows and makes him subservient to them. He is the great fortune of the city of Northern Madhurai (Mathura). He who was born there is the object of delectable experience for the sages, who do not covet anything else in this world. Right from his infancy, when he was breast fed by his natural mother Devaki in the prison, he has been the essence of beauty in all the three worlds. I salute and offer my tribute to this supreme being known as Gopalan.
Verse 7
parivattita kandharam bhayena
smita phulladhara pallavam. smarAmi |
vitapitva nirAsakam kayoschit
vipulolUkala karSakam kumAram ||
I meditate on that child Gopala, who dragged the big mortar to which he was tied by his angry mother Yasodha. She wanted to teach him a lesson for stealing butter. As Yasodha went away, he checked around to make sure that she was out of sight and then pulled the tied mortar to the garden. He smiled with a sense of satisfaction that he duped his mother once again and his lips were rosy with that joy. He dragged the mortar further and went between two Marutha trees. The shock of the collision with the mortar broke the twin trees and the the sons of Kubera, who stood as the trees in the garden of the Lord, got released from their curse and regained their original bodies. I offer my worship to that blessed child, who freed the sons of Kubera from their existence as twin trees.
Verse 8
nikaTeshu nisAmayAmi nityam
nigamAntai: adhunApi mRkyamAnam |
yamalArjuna dRshTa bAlakelim
yamunAsAkshika yauvanam yuvAnam ||
Vedas are still searching for Him; His leelas were seen by the twin Marutha trees in His backyard. Even after they were released from their state as trees, the sons of Kubera did not want to get back to their home, since they wanted to enjoy some more of His Bala Leelas. The river Yamuna, the daughter of Surya was a joyous witness to all his playful deeds that took place on her sandy banks. I see that wonderful young Gopala next to me always. (This is a blessing that Swami Desikan earned as a result of his meditation on Rajagopalan. )
Verse 9
padavIm. adhavIyasIm. vimukte
atavI sam.padam ambhuvAhayantIm. |
aruNAdhara sAbhilASa vam.sAm
karuNAm. kAraNa mAnushIm. bhajAmi ||
I worship the most merciful Gopala, who is the root cause of the creation, sustenance and destruction of this universe; He is the one, who revealed to us the easy-to-practise route of Prapatti as the short road to Moksham. He is the rejuvenating, rain-bearing cloud that enhanced the wealth and well-being of the citizens of Brindavanam. The flute that rests on His red lips during the time of His playing appears to be deeply eager to taste the sweetness of his mouth. I salute this embodiment of mercy known as Venugopalan.
Verse 10
animeSaniSevanIyamakshno:
ajahat yauvanam Avirastu chitte |
kalahAyita kuntalam kalAbhai:
karanonmAdaka vibramam. maho me ||
One should enjoy the unchanging and incomparable beauty of the youth, Gopala, with unblinking eyes. When we blink, we lose that moment of this delectable experience. He is wearing the peacock feathers (peelis) in his dark tresses. The "eyes" at the top of each of the peelis decorating his hair seem to compete for the attention of his youthful beauty. When we think of His many playful deeds/pranks as Balagopala in Gokulum and Brindavanam and his blemishlesss beauty, our minds fall in intense love with Him. Our senses are overpowered. May the overflowing flood of that beauty and its lustre remain steadily in my mind .
Verse 11
anuyAyi manojna vam.sanAlai:
avatu sparSita vallavI vimohai: |
anagasmita SItalai rasau mAm
anukampA saritambhujai: apAngai: ||
Venugopalan plays on his flute and creates delightful music and casts his most merciful glances on the Gopis. They are totally captivated by his friendly smile and the divine music originatinig from His flute. At this time, His cool and welcoming eyes resemble a pair of just-blossomed lotuses in the river of His mercy (Dayaa). May this enchanting youth Gopala protect me always!
Verse 12
adharAhita cAru vamSa nALA:
makuTalambi mayUra pinchamAlA: |
harinIla SilAvibhanga-lIlA:
pratibhA: santu mamAntima prayANe ||
This is the famous verse sung by Sage Narada in Sankalpa Suryodayam. The beauty of Venugopala and His world-enchanting flute music has been celebrated by Srimad Bhagavatham and Periyazhwaar in particular (Periya Tirumozhi: 3.6)
May the resplendent blue jyoti of Gopala reminding one of an incomparable blue gem stone (indranIla or blue sapphire), with blue peacock feather decorations on His dark black hair and the divine flute on His lips appear before me during the last moments of my life on this earth.
Verse 13
akilAnavalaokayAmi kAlAn
mahilAdhIna bhujAntarasya yuna: |
abhilASapadam. vajrAnganAnAm.
abhilAbha krama dhuramAbhirUpyam ||
Even in His incarnaton as Krishna/Gopala, Sri Devi is always united with Him. He has left her His chest region as Her place of special residence and enjoyment. He has the eternal and youthful beauty that qualifies Him to play with Her. We are powerless to describe His full beauty. The Gopis of Gokulam are thirsting to enjoy His beauty. I am blessed to have the vision of this beautiful youth everywhere and at all times .
Verse 14
hRdI mugdhasikanda mandana:
likhita: kena mamaisha SilpinA |
madanAdura vallavAnganA
vadanAmbhoja divAkaro yuvA ||
Which (bold) artist has drawn this picture of this unsatiable beauty known as Gopala in my heart? Who etched this embodiment of beauty wearing the charming peacock feathers in His hair? Which painter painted the picture of this beautiful youth in my heart, who is like the morning Sun to the lotus-like faces of the love-sick Gopis ?
Verse 15
mahase mahitAya maulinA
vinatenanAnjalimanjanatvise |
kalayAmi vimugdha vallavI
valayAbhAsita manju venave ||
I join my hands in Anjali Mudra and lower my head in salutation of that much revered effulgent, dark-hued Jyothi of Gopala, whose divine flute music joins in conversation as it were with the taaLam of Gopis whose golden bangles that jingle as they keep up with the rhythmic patterns.
Verse 16
jayati lalitAvRttIm sikshito vallavInAm.
Sitila valaya sincA SItalairhasta tAlai: |
akhilabhuvanarakshA gopaveSasya viSno:
AdhAra maNi sudhAyAm. amsavAn vam.AsnAla: ||
The incarnation of Vishnu taking the form of a cowherd to protect all the universes has on its coral-red lips the bamboo flute that tastes the nectar of this Gopala's mouth. As he plays the flute on the banks of the Yamuna river during the moon-lit nights, the lovelorn Gopis engage in rAsa krIDa with him. The Gopis beat taaLam to the music of their Lord with their cool hands decorated with golden bangles. Their follow-up with taaLam suggests as though they are teaching the abhinayam step known as LaLitham to the flute of the Lord. [The Abhinaya sastras describe LaLitham as the gesture, where the dancer places her hands on the appropriate portion of the body and change the movement of her eyebrows to mimic the different rasas. The delectable interplay between the bhAvam, rAgam and tALam - Bharatanatyam - is suggested here as the rAsa krIDa progresses.]
Verse 17
citrAkalpa: Sravasi kalayan lankalI karNapUram.
barhottamsa sphuritacikuro bandhujIvam dadhAna: |
gunjA baddhA murasi lalitAm dharayan hArayaStim
gopastrInAm. jayati kitava: ko'pi kaumArahAri ||
Gopalan is a roamer of the forest. Hence, he decorates himself with the ornaments appropriate to the dwellers of the forests i.e. natural products available in the forests.
The mischevous Gopalan, who stole the youth of the Gopis appears before them with many decorations that enhance his beauty. On his ears, the Gopis find the flower known as Laangali (flower from the coconut tree's sheaf/ Tennampaalai flower); peacock feathers are found by them on his dark and curly tresses; red hibiscus also decorates those tresses. On his broad chest, they find a beautiful necklace made of yellowish-red seeds known as Gunjaa or Kunrimani strung together . With these and more AbharaNAs made of forest products, Gopala enchants the hearts of the adoring Gopis.
Verse 18
lIlayashtIm karakisalaye dakshine nyasya dhanyAm
amse devyA: pulakaruchire sannivishTAnya bAhu: |
meghaSyAmo jayati lalito megalA datta veNu:
gunjApIta sphurita Sikaro gopakanyA bhujanga: ||
Lord Gopalan, showing great affection for the Gopis, stands before them in resplendent attire. He strikes a pose with his tender right hand holding the shepherd's bent stick; his left hand rests on the shoulder of the beautiful Nappinnai; that touch of Gopalan sends shivers of joy over Nappinnai's body. That beautiful Gopalan has tucked his flute inside his waist band and has additional decoration in the form of a chain of Kunrimani beads tied across his own dark hair pulled up in the form of a bun. He shines with his dark blue hue, reminiscent of the clouds in the rainy season and wins over the Gopis with his formidable beauty. He roams around with great desire for union with Gopis.
Verse 19
prayAlIta sthitimadigatAm praptagAtAngapAlIm
pascAdISan milita nayanAm prayasIm. prekSamAna: |
bhastrA yantra pranihita karo bhaktajIvAturavyAt
vAri krIDA nibitavasano vallavI vallabho na:
Gopalan desirous of performing water sports with the Gopis tucked tightly his garments. He took in his hands the water pump used in those sports. He approached one of the Gopis, who was standing with one foot forward in the water and the other planted backward on the land. He surprised her from behind and embraced her tightly. That Gopi was overpowered by that delectable experience and partially closed her eyes and looked at Gopalan with half-open eyes. He returned her affectionate glances. Their eyes met.
May that Gopala engaged in water sports with the Gopis as their lover protect us, since he is the medicine for his devotees suffering from the afflictions of Samsaara .
Verse 20
vAso hRtvA dinakarasuta sam.nidhau vallavInAm
lIlAsmero jayati lalitAm. Asthita: kuntasAkhAm. |
savrItAbhi: tadhanu vasane tAbhirabhayArtyamAne
kAmi kaScit kara kamalayo anjalIm. yAcamAna: ||
On the banks of the Yamuna river shines the Lord, who is seated on the bow of a kunthaa tree with a smile on his face. He is enjoying the prank that he played on the unsuspecting Gopis, who had left their clothes on the river bank and were engaged in taking morning abolutions. [He wanted to teach them a lesson for breaking the rules of Sastras, which forbid one from taking bath in the river without wearing a cloth.] Gopalan sneaked up on the crowd of Gopis deeply absorbed in water sports and took all of their clothes and climbed up the kuntha tree and sat on one of its branch and waited for them to come out of the water. The unaware Gopis completed their water sports and abolutions and got out of the water and discovered that their clothes were removed by the smiling Gopalan sitting on the adjacent Pinnai (Kuntha) tree. Overcome by modesty, they rushed back into the water and prayed to him to return their clothes. He commanded them to come out of the water with folded hands raised above their hands [as a mark of atonement for the sin of breaking the injunctions of Saastras]. They had no choice, but to obey him to regain their clothes. May that mischievous Gopalan fond of Gopis be victorious!
Verse 21 - Phala Sruti of Gopala Vimsati
ityanayamanasA vinirmitAm.
venkaTesa kavinA stutIm. patan |
divyaveNurasikam samIkSate
daivatam. kimapi yauvata priyam. ||
This stotram has been created by the poet Venkatesa, who does not consider any God other than Gopala/Narayana .Those who read and recite this eulogy will have the blessings of the darSanam of the God of incomparable beauty, Venugopalan who was the keen object of desire of youthful gopIs .
Sri Gopala Vimsati must have been very dear to Swami Desikan as indicated by his inclusion of the twelfth verse of this stotram in his esoteric masterpiece Sankalpa Suryodayam. There, he depicts Narada descending from heaven singing joyously the above verse during his journey to meet Purushan and initiate him into the mahAmantram of the Lord .
May our thoughts be blessed with the delectable experience of Swami Desikan! I salute Sri Vedanta Desikan prior to attempting to provide an English translation to these bhakti-laden verses dedicated to Sri Rukmini Satyabhama sameta Raja Venugopalan.
Verse 1
vande bRndAvanacaram vallavI janavallabham |
jayantisambhavam dhAma vaijayantI vibhUshaNam ||
I salute that divine effulgence named Gopala, who was born on this Sri Jayanthi day and roamed in the forests of Brindavanam wearing the unfading garland, known as Vaijayanti, made of wild flowers of the forest. This garland was his charactrestric decoration. He enchanted the gopis of Brindavanam. I salute this illustrious jyoti.
Verse 2
vAcam nijAnkarasikam prasamikshamAno
vaktrAravidha vinivesita pAncajanya: |
varNatrikoNarucire vara puNDarIke
baddAsano jayati vallava cakravartI ||
The Lord of the cowherds, Sri Gopala is seated on a yantra in the shape of a eight-petalled lotus. Inside that yantra is yet another yantra in the shape of a triangle. Gopala-upAsakas seat Him at the center of this inner triangle and enjoy His illustrious beauty. On His lap, they find Sarasvati, the goddess of learning. He blesses Her with His auspicious glances .
He has on His lotus lips the conch known as Panchajanyam, whose sound is that of the holy praNavam symbolizing the essence of the Vedas. (His devotees meditate on Him in this manner and recieve His blessings).
Verse 3
amnAyagandhI rudita sphUritAdharoshTam
AsrAvilekshaNamanukshaNa mandahAsam |
gopAlaDimbhavapuSam kuhanAjananyA:
prANasthanandayAmivaimi param pumAmsam ||
I visualize and revere Sri Gopala as the Supreme Lord, who took the form of the child born in the cowherd family. He was not an ordinary baby. As he feigned fear at the sight of the approaching evil Puthana, he alternately cried and smiled. As He cries, his upper and lower lips quivers from the exertion. At that time, his sweet breath carries the fragrance of the Vedas. He also smiled in between his crying spells. His smile was over the thought of what he planned to do next with the deceitful Puthana. He not only helped himself to the poisonous milk from her breast, but also sucked her life through the very same act of responding to her cunning invitation to breast-feed him. He drank at one swoop Puthana's milk and her life force and blessed her this way. This certainly is no ordinary child!
Verse 4
AvirbhAvAtvANibhrUtAbharaNam. purastAt
Akuncitaika caraNam. nibrUtanyapAdam |
dadhnAnimantamukareNa nibaddhatAlam
nAthasya nandabhAvane navanItanATyam ||
At the house of his parents, Yasodha was strenously churning milk to produce butter as part of the daily chore. Krishna, the bhAgyam of Yasodha, heard these rhythmical sounds coming from her efforts and began a special dance to amuse her and to receive gobs of butter as a reward. He planted one of his feet firmly and he moved the other foot around in different directions, the gold necklaces, jewelery and the ankle bells on His holy feet producing a most delightful musical sound, which matched the laya patterns emanating from his mother's efforts at churning milk. May that vision of this sweet, butter dance of Lord Gopala appear before my eyes! (navanItam is freshly churned butter mixed with sugar ).
Verse 5
hartum. kumbhe vinihita kara: svAdu hayangavInam.
dRshTvA dhAmagrahaNacatulAm. mAtaram. jAtaroshAm. |
pAyadhISat pracalitapado nApagacchan na tishTan
mithyAgopa: sapadi nayane mIlayan visvagoptA ||
Here, Swami Desikan enjoys the scene just before the Lord is caught by his angry mother in the act of stealing butter from a hidden vessel.
May the special pose that this protector of the Universe, who acted like an innocent child born in the family of cowherds of Gokulam, nurture the inhabitants of his world! His mother normally stored freshly churned butter in shallow earthern vessels (chattis). Gopalan routinely raided the kitchen and stole this butter. Yasodha thought that she could hide the butter in deep water pots (kumbha) to mislead her child. Gopalan defeated his mother in her efforts to save the butter and won the game. When his mother stepped out of the kitchen for a moment, he put his hands into the pot and helped himself. As he was enjoying himself, his mother arrived suddenly suspecting something was going on behind her back. She saw Gopalan stealing butter again and ran towards him, rope in her hand, to tie him up as punishment.
Gopalan was bewildered by the sight of his angry mother. For a moment, he wanted to run away to escape his mother. He lifted his foot to run. His (feigned) fright at his mother however made him stop. He stood still pretending that he did not know what to do next. He closed his eyes at the thought of the impending calamity of being caught and punished by his mother. He appeared as though he was averting that danger by closing his eyes. It is common for ordinary human beings to close their eyes, when they face serious danger, out of a sense of utter helplessness. Our Lord, who is the protector of His universe adopted this posture as if he was a mere mortal. May the thought of the simplicity that he adapted for this occasion protect all of us in our daily lives!
Verse 6
vraja yoshidapAnga vedhanIyam.
mathurAbhAgyam. ananya bhogyamIDe |
vasudevavadhU sthanandhayam. tat
kimapi brahma kiSorabhava dhRSyam. ||
The young girls of Gokulam look at this lovely child of Yasodha with great affection. Their glances enter him like arrows and makes him subservient to them. He is the great fortune of the city of Northern Madhurai (Mathura). He who was born there is the object of delectable experience for the sages, who do not covet anything else in this world. Right from his infancy, when he was breast fed by his natural mother Devaki in the prison, he has been the essence of beauty in all the three worlds. I salute and offer my tribute to this supreme being known as Gopalan.
Verse 7
parivattita kandharam bhayena
smita phulladhara pallavam. smarAmi |
vitapitva nirAsakam kayoschit
vipulolUkala karSakam kumAram ||
I meditate on that child Gopala, who dragged the big mortar to which he was tied by his angry mother Yasodha. She wanted to teach him a lesson for stealing butter. As Yasodha went away, he checked around to make sure that she was out of sight and then pulled the tied mortar to the garden. He smiled with a sense of satisfaction that he duped his mother once again and his lips were rosy with that joy. He dragged the mortar further and went between two Marutha trees. The shock of the collision with the mortar broke the twin trees and the the sons of Kubera, who stood as the trees in the garden of the Lord, got released from their curse and regained their original bodies. I offer my worship to that blessed child, who freed the sons of Kubera from their existence as twin trees.
Verse 8
nikaTeshu nisAmayAmi nityam
nigamAntai: adhunApi mRkyamAnam |
yamalArjuna dRshTa bAlakelim
yamunAsAkshika yauvanam yuvAnam ||
Vedas are still searching for Him; His leelas were seen by the twin Marutha trees in His backyard. Even after they were released from their state as trees, the sons of Kubera did not want to get back to their home, since they wanted to enjoy some more of His Bala Leelas. The river Yamuna, the daughter of Surya was a joyous witness to all his playful deeds that took place on her sandy banks. I see that wonderful young Gopala next to me always. (This is a blessing that Swami Desikan earned as a result of his meditation on Rajagopalan. )
Verse 9
padavIm. adhavIyasIm. vimukte
atavI sam.padam ambhuvAhayantIm. |
aruNAdhara sAbhilASa vam.sAm
karuNAm. kAraNa mAnushIm. bhajAmi ||
I worship the most merciful Gopala, who is the root cause of the creation, sustenance and destruction of this universe; He is the one, who revealed to us the easy-to-practise route of Prapatti as the short road to Moksham. He is the rejuvenating, rain-bearing cloud that enhanced the wealth and well-being of the citizens of Brindavanam. The flute that rests on His red lips during the time of His playing appears to be deeply eager to taste the sweetness of his mouth. I salute this embodiment of mercy known as Venugopalan.
Verse 10
animeSaniSevanIyamakshno:
ajahat yauvanam Avirastu chitte |
kalahAyita kuntalam kalAbhai:
karanonmAdaka vibramam. maho me ||
One should enjoy the unchanging and incomparable beauty of the youth, Gopala, with unblinking eyes. When we blink, we lose that moment of this delectable experience. He is wearing the peacock feathers (peelis) in his dark tresses. The "eyes" at the top of each of the peelis decorating his hair seem to compete for the attention of his youthful beauty. When we think of His many playful deeds/pranks as Balagopala in Gokulum and Brindavanam and his blemishlesss beauty, our minds fall in intense love with Him. Our senses are overpowered. May the overflowing flood of that beauty and its lustre remain steadily in my mind .
Verse 11
anuyAyi manojna vam.sanAlai:
avatu sparSita vallavI vimohai: |
anagasmita SItalai rasau mAm
anukampA saritambhujai: apAngai: ||
Venugopalan plays on his flute and creates delightful music and casts his most merciful glances on the Gopis. They are totally captivated by his friendly smile and the divine music originatinig from His flute. At this time, His cool and welcoming eyes resemble a pair of just-blossomed lotuses in the river of His mercy (Dayaa). May this enchanting youth Gopala protect me always!
Verse 12
adharAhita cAru vamSa nALA:
makuTalambi mayUra pinchamAlA: |
harinIla SilAvibhanga-lIlA:
pratibhA: santu mamAntima prayANe ||
This is the famous verse sung by Sage Narada in Sankalpa Suryodayam. The beauty of Venugopala and His world-enchanting flute music has been celebrated by Srimad Bhagavatham and Periyazhwaar in particular (Periya Tirumozhi: 3.6)
May the resplendent blue jyoti of Gopala reminding one of an incomparable blue gem stone (indranIla or blue sapphire), with blue peacock feather decorations on His dark black hair and the divine flute on His lips appear before me during the last moments of my life on this earth.
Verse 13
akilAnavalaokayAmi kAlAn
mahilAdhIna bhujAntarasya yuna: |
abhilASapadam. vajrAnganAnAm.
abhilAbha krama dhuramAbhirUpyam ||
Even in His incarnaton as Krishna/Gopala, Sri Devi is always united with Him. He has left her His chest region as Her place of special residence and enjoyment. He has the eternal and youthful beauty that qualifies Him to play with Her. We are powerless to describe His full beauty. The Gopis of Gokulam are thirsting to enjoy His beauty. I am blessed to have the vision of this beautiful youth everywhere and at all times .
Verse 14
hRdI mugdhasikanda mandana:
likhita: kena mamaisha SilpinA |
madanAdura vallavAnganA
vadanAmbhoja divAkaro yuvA ||
Which (bold) artist has drawn this picture of this unsatiable beauty known as Gopala in my heart? Who etched this embodiment of beauty wearing the charming peacock feathers in His hair? Which painter painted the picture of this beautiful youth in my heart, who is like the morning Sun to the lotus-like faces of the love-sick Gopis ?
Verse 15
mahase mahitAya maulinA
vinatenanAnjalimanjanatvise |
kalayAmi vimugdha vallavI
valayAbhAsita manju venave ||
I join my hands in Anjali Mudra and lower my head in salutation of that much revered effulgent, dark-hued Jyothi of Gopala, whose divine flute music joins in conversation as it were with the taaLam of Gopis whose golden bangles that jingle as they keep up with the rhythmic patterns.
Verse 16
jayati lalitAvRttIm sikshito vallavInAm.
Sitila valaya sincA SItalairhasta tAlai: |
akhilabhuvanarakshA gopaveSasya viSno:
AdhAra maNi sudhAyAm. amsavAn vam.AsnAla: ||
The incarnation of Vishnu taking the form of a cowherd to protect all the universes has on its coral-red lips the bamboo flute that tastes the nectar of this Gopala's mouth. As he plays the flute on the banks of the Yamuna river during the moon-lit nights, the lovelorn Gopis engage in rAsa krIDa with him. The Gopis beat taaLam to the music of their Lord with their cool hands decorated with golden bangles. Their follow-up with taaLam suggests as though they are teaching the abhinayam step known as LaLitham to the flute of the Lord. [The Abhinaya sastras describe LaLitham as the gesture, where the dancer places her hands on the appropriate portion of the body and change the movement of her eyebrows to mimic the different rasas. The delectable interplay between the bhAvam, rAgam and tALam - Bharatanatyam - is suggested here as the rAsa krIDa progresses.]
Verse 17
citrAkalpa: Sravasi kalayan lankalI karNapUram.
barhottamsa sphuritacikuro bandhujIvam dadhAna: |
gunjA baddhA murasi lalitAm dharayan hArayaStim
gopastrInAm. jayati kitava: ko'pi kaumArahAri ||
Gopalan is a roamer of the forest. Hence, he decorates himself with the ornaments appropriate to the dwellers of the forests i.e. natural products available in the forests.
The mischevous Gopalan, who stole the youth of the Gopis appears before them with many decorations that enhance his beauty. On his ears, the Gopis find the flower known as Laangali (flower from the coconut tree's sheaf/ Tennampaalai flower); peacock feathers are found by them on his dark and curly tresses; red hibiscus also decorates those tresses. On his broad chest, they find a beautiful necklace made of yellowish-red seeds known as Gunjaa or Kunrimani strung together . With these and more AbharaNAs made of forest products, Gopala enchants the hearts of the adoring Gopis.
Verse 18
lIlayashtIm karakisalaye dakshine nyasya dhanyAm
amse devyA: pulakaruchire sannivishTAnya bAhu: |
meghaSyAmo jayati lalito megalA datta veNu:
gunjApIta sphurita Sikaro gopakanyA bhujanga: ||
Lord Gopalan, showing great affection for the Gopis, stands before them in resplendent attire. He strikes a pose with his tender right hand holding the shepherd's bent stick; his left hand rests on the shoulder of the beautiful Nappinnai; that touch of Gopalan sends shivers of joy over Nappinnai's body. That beautiful Gopalan has tucked his flute inside his waist band and has additional decoration in the form of a chain of Kunrimani beads tied across his own dark hair pulled up in the form of a bun. He shines with his dark blue hue, reminiscent of the clouds in the rainy season and wins over the Gopis with his formidable beauty. He roams around with great desire for union with Gopis.
Verse 19
prayAlIta sthitimadigatAm praptagAtAngapAlIm
pascAdISan milita nayanAm prayasIm. prekSamAna: |
bhastrA yantra pranihita karo bhaktajIvAturavyAt
vAri krIDA nibitavasano vallavI vallabho na:
Gopalan desirous of performing water sports with the Gopis tucked tightly his garments. He took in his hands the water pump used in those sports. He approached one of the Gopis, who was standing with one foot forward in the water and the other planted backward on the land. He surprised her from behind and embraced her tightly. That Gopi was overpowered by that delectable experience and partially closed her eyes and looked at Gopalan with half-open eyes. He returned her affectionate glances. Their eyes met.
May that Gopala engaged in water sports with the Gopis as their lover protect us, since he is the medicine for his devotees suffering from the afflictions of Samsaara .
Verse 20
vAso hRtvA dinakarasuta sam.nidhau vallavInAm
lIlAsmero jayati lalitAm. Asthita: kuntasAkhAm. |
savrItAbhi: tadhanu vasane tAbhirabhayArtyamAne
kAmi kaScit kara kamalayo anjalIm. yAcamAna: ||
On the banks of the Yamuna river shines the Lord, who is seated on the bow of a kunthaa tree with a smile on his face. He is enjoying the prank that he played on the unsuspecting Gopis, who had left their clothes on the river bank and were engaged in taking morning abolutions. [He wanted to teach them a lesson for breaking the rules of Sastras, which forbid one from taking bath in the river without wearing a cloth.] Gopalan sneaked up on the crowd of Gopis deeply absorbed in water sports and took all of their clothes and climbed up the kuntha tree and sat on one of its branch and waited for them to come out of the water. The unaware Gopis completed their water sports and abolutions and got out of the water and discovered that their clothes were removed by the smiling Gopalan sitting on the adjacent Pinnai (Kuntha) tree. Overcome by modesty, they rushed back into the water and prayed to him to return their clothes. He commanded them to come out of the water with folded hands raised above their hands [as a mark of atonement for the sin of breaking the injunctions of Saastras]. They had no choice, but to obey him to regain their clothes. May that mischievous Gopalan fond of Gopis be victorious!
Verse 21 - Phala Sruti of Gopala Vimsati
ityanayamanasA vinirmitAm.
venkaTesa kavinA stutIm. patan |
divyaveNurasikam samIkSate
daivatam. kimapi yauvata priyam. ||
This stotram has been created by the poet Venkatesa, who does not consider any God other than Gopala/Narayana .Those who read and recite this eulogy will have the blessings of the darSanam of the God of incomparable beauty, Venugopalan who was the keen object of desire of youthful gopIs .
Sudarsana Ashtakam
Traditionally, this stotram is recited in homes, when some one has fever or illness of other kinds. Swami Desikan is said to have composed it to help the residents of Tirupputkuzhi, when they suffered from the grip of a epidemic fever. Alternatively, It is said that he composed it at Tiruvahindrapuram prior to a major debate with a leader of another sampradaya. Swami Desikan won that debate and thereby established the supremacy of Sriman Narayana and Visishtadvaita.
Swami Desikan chose the 'dhrithas' chandas as a meter for the 8 verses praising Sudarsana. He chose the 'aupachandasikam' meter for the phala-Sruti sloka. Both these meters hint at the the Vedic roigin of Sudarsana as indicated by Swami Desikan in one or more verses of this Stotram.
Srimate nigamAnta mahAdeSikAya namaH
SrImAn venkaTanAthAryaH kavitAarkika kesarI |
vedantAcArya varyo me sannidhattAm sadA hRdi ||
Verse 1: Pratibhatasreni Bhishana Varagunasthoma Bhushana
Janibhyasthana Taarana Jagadavasthaana Karana |
Nikhiladushkarma Karsana Nigamasaddharma Darsana
Jaya Jaya Sri sudarsana Jaya Jaya Sri Sudarsana ||
O Sri Sudarsana! All the enemies of your Lord's devotees run away fearing your prowess. All auspicious attributes find their home in you. Those , Who worship you cross the 'shoreless' ocean of Samsara and free themselves from their cycles of births and deaths. The entire Universe is stabilized by your mighty power. You cut asunder all the sins of those who approach you as their refuge. You bless all of your devotees with the knowledge about the righteous conduct prescribed by the Vedas. O Lord Sudarsana of these auspicious attributes! Hail to Thee! Hail to Thee!
Verse 2: Subhajagadrupa Mandana Suraganathrasa Khandana
Satamakabrahma vandita Satapatabrahma Nandita |
Pratitavidvat Sapakshita Bhajata Ahirbudhnya Lakshita
Jaya jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Sri Sudarsana! You are resplendent as a precious decoration on the hand of Sriman Narayana, who has the universes as His body. Through your grace, Devas are freed from the fear caused by the Asuras. Indra and Brahma always worship you. The Satapatha Brahmana belonging to Sukla Yajur Veda hails your glories and pays its tributes to you. The scholars of this universe seek your help to overcome their contestants . Ahirbudhnya Samhita states that Ahirbudhnya (Siva) worships you and sought the boon to see your beautiful form with His own eyes. O Lord Sudarsana of illustrious attributes! Hail To Thee! Hail to Thee!
Verse 3: SphutataDijjaala Pinjara Pruthutarajwaala Panjara
Parigata Pratnavigraha PaDutaraprajna Durgraha |
Praharana Grama Manditha Parijana Thraana Panditha
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! You shine like the resplendent assembly of lightnings. The bright tongues of flames surrounding you appear like a cage (home) for you. The forms of Vasudeva, Sankarshana and other vyuha murti-s find their positions around your geometric form (yantra). Even the scholars with sharp intellects stumble, when they try to understand the full extent of your glory. It is a beautiful sight to see the sixteen weapons of yours resting on your hands to serve you. You are dedicated to come to the rescue of those ,who seek your protection . O Sri Sudarsana of such auspicious attributes! Hail to Thee! Hail to Thee!
Verse 4: Nijapatapreetha saddgana Nirupathispeetha Shad Guna
Nigama NirvyuDa Vaibhava Nijapara Vyuha Vaibhava |
Hari Haya Dweshi Daarana Hara Pura Plosha Kaarana
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! The Righteous people have firm attachment to your holy feet. The Six Kalyana Gunaas --- Knowledge, Power, Strength, Wealth, Heroism, and effulgence-- find their natural home in You. The Vedas have firmly established Your glory in their many sections. Like your Lord, You have the forms of para and vyuha. You cut asunder the fear caused by the foes of Indra, the foremost among your devotees. You were responsible for the burning down Kashi, the city of Siva to ashes. You stood at the tip of Siva's arrow, when He was engaged in the campaign to destroy Tripuraasura. O Sri Sudarsana Of such Kalyana Gunas! Hail to Thee! Hail to Thee!
Verse 5: Dhanuja visthaara Kartana Janitamisraa Vikartana
Dhanujavidya Nikartana Bhajatavidya Nivatana |
Amara drushtasva Vikrama Samara Jushta Bramikrama
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! You arrest the growth of the evil-minded Asuras and destroy them down to their roots. You are like the resplendent Sun banishing the dark night of Samsara, which bedevil your devotees. You Overcome any and every act of deception practised by the Asuras. You remove every shred of false knowledge that invade the minds of those ,who seek refuge in you. The Devas celebrate Your heroic deeds and experience joy in witnessing Your powerful actions. You revolve and rotate in many ways in your battles against the enemies of Your devotees. May Thou with such auspicious attributes prosper further! Hail to Thee! Hail To Thee!
Verse 6: Prathimukhaaleeta Bandhura Pruthumahaheti Danthura
Vikatamaaya Bahishkrutha Vividhamaalaa Parishkrutha |
Sthiramahaayantra Tantritha Dhruta Daya Tantra Yantrita
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! You give darsana to us with Your dynamic gait of One foot placed forward in movement and the other rapidly following it. Your position in that gait is beautiful to behold. You are surrounded by Your magnificient and fearsome weapons. You are the conqueror of Powerful illusions (mAyA) caused by Asuras. You are not therefore affected by their acts of Mayaa. You are decorated with many beautiful flower garlands that add to your natural beauty. You are firmly bound in the warp of your great compassion for your devotees and bless them , when they worship You through Your Yantra and Mantra. O Sri Sudarsana of such auspicious qualities! Hail to Thee! Hail to Thee!
Verse 7: Mahita Sampath Sadhakshara Vihitasampath Shatakshara
Shatarachakra Pratisishtita Sakala Tattva Prathishtita |
Vividha Sankalpaka Kalpaka Vibhudhasankalpa Kalpaka
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana of many prime qualities! The wealth of the righteous is their true knowledge about Your Lord. You Bless them with the unperishable wealth of Moksham, When they seek refuge at Your holy feet. Those who recite Your mantra made up of the six letters (aksharas) gain incomparable wealth. Your devotees (upaasakas) invoke You in Your yantra of six corners formed by two intersecting triangles and worship You at its epicenter. You pervade and reside in all the creations of Your Lord. You have the power to complete all deeds that you decide to undertake. You are thus a satya sankalpa and serve as the divine Kalpaka tree granting all the boons that your devotees request. O Sri Sudarsana! Hail to Thee! Hail to Thee!
Verse 8: Bhuvana Netra Trayeemaya Savanatejastrayeemaya
Niravadhisvaadhu Chinmaya Nikhila Sakthe Jaganmaya |
Amita Viswakriyaamaya Samitavishvagbhayaamaya
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana, the eye of the Universe! You are of the form of the three Vedas. You are of the form of the three fires -- gaarhapatyam, Ahvaneeyam and dakshinAgni -- of the Yagaas. You are of the delectable form of true knowledge! You have the power to accomplish every deed. You have taken the form of the Universe and its contents. You are woorshipped thru the sacrificial rituals of your devotees. In return, You destroy the fears and diseases of those, who worship You from all directions. O Lord Sudarsana of auspicious qualities! Hail to Thee! Hail to Thee!
Verse 9: Pala Sruthi
Dwichatushkamidam Prabhoothasaaram patathaam Venkatanayaka Praneetham |
Vishamepi Manorata: Pradhaavan na Vihanyeta Rataangadhuryagupta : ||
Those, who recite this Stotram consisting of 8 verses in praise of Sudarsana composed by Venkatanatha known as Vedanta Desikan comprehend the deep references to the glory of Lord Sudarsana will have the fulfilment of all their wishes.The Boon-granting powers of Lord Sudarsana will make them realize all their wishes by overcoming all obstacles that stand in the way.
kavitArkika-simhAya
Another input:
Verse 1:
O Sri Sudarsana! All the enemies of your Lord's devotees run away fearing your prowess. All auspicious attributes find their home in you. Those , Who worship you cross the 'shoreless' ocean of Samsara and free themselves from their cycles of births and deaths. The entire Universe is stabilized by your mighty power. You cut asunder all the sins of those who approach you as their refuge. You bless all of your devotees with the knowledge about the righteous conduct prescribed by the Vedas. O Lord Sudarsana of these auspicious attributes! Hail to Thee! Hail to Thee!
Verse 2:
O Sri Sudarsana! You are resplendent as a precious decoration on the hand of Sriman Narayana, who has the universes as His body. Through your grace, Devas are freed from the fear caused by the Asuras. Indra and Brahma always worship you. The Satapatha Brahmana belonging to Sukla Yajur Veda hails your glories and pays its tributes to you. The scholars of this universe seek your help to overcome their contestants . Ahirbudhnya Samhita states that Ahirbudhnya (Siva) worships you and sought the boon to see your beautiful form with His own eyes. O Lord Sudarsana of illustrious attributes! Hail To Thee! Hail to Thee!
Verse 3:
O Lord Sudarsana! You shine like the resplendent assembly of lightnings. The bright tongues of flames surrounding you appear like a cage (home) for you. The forms of Vasudeva, Sankarshana and other vyuha murti-s find their positions around your geometric form (yantra). Even the scholars with sharp intellects stumble, when they try to understand the full extent of your glory. It is a beautiful sight to see the sixteen weapons of yours resting on your hands to serve you. You are dedicated to come to the rescue of those ,who seek your protection . O Sri Sudarsana of such auspicious attributes! Hail to Thee! Hail to Thee!
Verse 4:
O Lord Sudarsana! The Righteous people have firm attachment to your holy feet. The Six Kalyana Gunaas --- Knowledge, Power, Strength, Wealth, Heroism, and effulgence-- find their natural home in You. The Vedas have firmly established Your glory in their many sections. Like your Lord, You have the forms of para and vyuha. You cut asunder the fear caused by the foes of Indra, the foremost among your devotees. You were responsible for the burning down Kashi, the city of Siva to ashes. You stood at the tip of Siva's arrow, when He was engaged in the campaign to destroy Tripuraasura. O Sri Sudarsana Of such Kalyana Gunas! Hail to Thee! Hail to Thee!
Verse 5:
O Lord Sudarsana! You arrest the growth of the evil-minded Asuras and destroy them down to their roots. You are like the resplendent Sun banishing the dark night of Samsara, which bedevil your devotees. You Overcome any and every act of deception practised by the Asuras. You remove every shred of false knowledge that invade the minds of those ,who seek refuge in you. The Devas celebrate Your heroic deeds and experience joy in witnessing Your powerful actions. You revolve and rotate in many ways in your battles against the enemies of Your devotees. May Thou with such auspicious attributes prosper further! Hail to Thee! Hail To Thee!
Verse 6:
O Lord Sudarsana! You give darsana to us with Your dynamic gait of One foot placed forward in movement and the other rapidly following it. Your position in that gait is beautiful to behold. You are surrounded by Your magnificient and fearsome weapons. You are the conqueror of Powerful illusions (mAyA) caused by Asuras. You are not therefore affected by their acts of Mayaa. You are decorated with many beautiful flower garlands that add to your natural beauty. You are firmly bound in the warp of your great compassion for your devotees and bless them , when they worship You through Your Yantra and Mantra. O Sri Sudarsana of such auspicious qualities! Hail to Thee! Hail to Thee!
Verse 7:
O Lord Sudarsana of many prime qualities! The wealth of the righteous is their true knowledge about Your Lord. You Bless them with the unperishable wealth of Moksham, When they seek refuge at Your holy feet. Those who recite Your mantra made up of the six letters (aksharas) gain incomparable wealth. Your devotees (upaasakas) invoke You in Your yantra of six corners formed by two intersecting triangles and worship You at its epicenter. You pervade and reside in all the creations of Your Lord. You have the power to complete all deeds that you decide to undertake. You are thus a satya sankalpa and serve as the divine Kalpaka tree granting all the boons that your devotees request. O Sri Sudarsana! Hail to Thee! Hail to Thee!
Verse 8:
O Lord Sudarsana, the eye of the Universe! You are of the form of the three Vedas. You are of the form of the three fires -- gaarhapatyam, Ahvaneeyam and dakshinAgni -- of the Yagaas. You are of the delectable form of true knowledge! You have the power to accomplish every deed. You have taken the form of the Universe and its contents. You are woorshipped thru the sacrificial rituals of your devotees. In return, You destroy the fears and diseases of those, who worship You from all directions. O Lord Sudarsana of auspicious qualities! Hail to Thee! Hail to Thee!
Verse 9: Pala Sruthi
Dwichatushkamidam Prabhoothasaaram patathaam Venkatanayaka Praneetham Vishamepi Manorata: Pradhaavan na Vihanyeta Rataangadhuryagupta :
Those, who recite this Stotram consisting of 8 verses in praise of Sudarsana composed by Venkatanatha known as Vedanta Desikan comprehend the deep references to the glory of Lord Sudarsana will have the fulfilment of all their wishes.The Boon-granting powers of Lord Sudarsana will make them realize all their wishes by overcoming all obstacles that stand in the way.
Swami Desikan chose the 'dhrithas' chandas as a meter for the 8 verses praising Sudarsana. He chose the 'aupachandasikam' meter for the phala-Sruti sloka. Both these meters hint at the the Vedic roigin of Sudarsana as indicated by Swami Desikan in one or more verses of this Stotram.
Srimate nigamAnta mahAdeSikAya namaH
SrImAn venkaTanAthAryaH kavitAarkika kesarI |
vedantAcArya varyo me sannidhattAm sadA hRdi ||
Verse 1: Pratibhatasreni Bhishana Varagunasthoma Bhushana
Janibhyasthana Taarana Jagadavasthaana Karana |
Nikhiladushkarma Karsana Nigamasaddharma Darsana
Jaya Jaya Sri sudarsana Jaya Jaya Sri Sudarsana ||
O Sri Sudarsana! All the enemies of your Lord's devotees run away fearing your prowess. All auspicious attributes find their home in you. Those , Who worship you cross the 'shoreless' ocean of Samsara and free themselves from their cycles of births and deaths. The entire Universe is stabilized by your mighty power. You cut asunder all the sins of those who approach you as their refuge. You bless all of your devotees with the knowledge about the righteous conduct prescribed by the Vedas. O Lord Sudarsana of these auspicious attributes! Hail to Thee! Hail to Thee!
Verse 2: Subhajagadrupa Mandana Suraganathrasa Khandana
Satamakabrahma vandita Satapatabrahma Nandita |
Pratitavidvat Sapakshita Bhajata Ahirbudhnya Lakshita
Jaya jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Sri Sudarsana! You are resplendent as a precious decoration on the hand of Sriman Narayana, who has the universes as His body. Through your grace, Devas are freed from the fear caused by the Asuras. Indra and Brahma always worship you. The Satapatha Brahmana belonging to Sukla Yajur Veda hails your glories and pays its tributes to you. The scholars of this universe seek your help to overcome their contestants . Ahirbudhnya Samhita states that Ahirbudhnya (Siva) worships you and sought the boon to see your beautiful form with His own eyes. O Lord Sudarsana of illustrious attributes! Hail To Thee! Hail to Thee!
Verse 3: SphutataDijjaala Pinjara Pruthutarajwaala Panjara
Parigata Pratnavigraha PaDutaraprajna Durgraha |
Praharana Grama Manditha Parijana Thraana Panditha
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! You shine like the resplendent assembly of lightnings. The bright tongues of flames surrounding you appear like a cage (home) for you. The forms of Vasudeva, Sankarshana and other vyuha murti-s find their positions around your geometric form (yantra). Even the scholars with sharp intellects stumble, when they try to understand the full extent of your glory. It is a beautiful sight to see the sixteen weapons of yours resting on your hands to serve you. You are dedicated to come to the rescue of those ,who seek your protection . O Sri Sudarsana of such auspicious attributes! Hail to Thee! Hail to Thee!
Verse 4: Nijapatapreetha saddgana Nirupathispeetha Shad Guna
Nigama NirvyuDa Vaibhava Nijapara Vyuha Vaibhava |
Hari Haya Dweshi Daarana Hara Pura Plosha Kaarana
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! The Righteous people have firm attachment to your holy feet. The Six Kalyana Gunaas --- Knowledge, Power, Strength, Wealth, Heroism, and effulgence-- find their natural home in You. The Vedas have firmly established Your glory in their many sections. Like your Lord, You have the forms of para and vyuha. You cut asunder the fear caused by the foes of Indra, the foremost among your devotees. You were responsible for the burning down Kashi, the city of Siva to ashes. You stood at the tip of Siva's arrow, when He was engaged in the campaign to destroy Tripuraasura. O Sri Sudarsana Of such Kalyana Gunas! Hail to Thee! Hail to Thee!
Verse 5: Dhanuja visthaara Kartana Janitamisraa Vikartana
Dhanujavidya Nikartana Bhajatavidya Nivatana |
Amara drushtasva Vikrama Samara Jushta Bramikrama
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! You arrest the growth of the evil-minded Asuras and destroy them down to their roots. You are like the resplendent Sun banishing the dark night of Samsara, which bedevil your devotees. You Overcome any and every act of deception practised by the Asuras. You remove every shred of false knowledge that invade the minds of those ,who seek refuge in you. The Devas celebrate Your heroic deeds and experience joy in witnessing Your powerful actions. You revolve and rotate in many ways in your battles against the enemies of Your devotees. May Thou with such auspicious attributes prosper further! Hail to Thee! Hail To Thee!
Verse 6: Prathimukhaaleeta Bandhura Pruthumahaheti Danthura
Vikatamaaya Bahishkrutha Vividhamaalaa Parishkrutha |
Sthiramahaayantra Tantritha Dhruta Daya Tantra Yantrita
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana! You give darsana to us with Your dynamic gait of One foot placed forward in movement and the other rapidly following it. Your position in that gait is beautiful to behold. You are surrounded by Your magnificient and fearsome weapons. You are the conqueror of Powerful illusions (mAyA) caused by Asuras. You are not therefore affected by their acts of Mayaa. You are decorated with many beautiful flower garlands that add to your natural beauty. You are firmly bound in the warp of your great compassion for your devotees and bless them , when they worship You through Your Yantra and Mantra. O Sri Sudarsana of such auspicious qualities! Hail to Thee! Hail to Thee!
Verse 7: Mahita Sampath Sadhakshara Vihitasampath Shatakshara
Shatarachakra Pratisishtita Sakala Tattva Prathishtita |
Vividha Sankalpaka Kalpaka Vibhudhasankalpa Kalpaka
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana of many prime qualities! The wealth of the righteous is their true knowledge about Your Lord. You Bless them with the unperishable wealth of Moksham, When they seek refuge at Your holy feet. Those who recite Your mantra made up of the six letters (aksharas) gain incomparable wealth. Your devotees (upaasakas) invoke You in Your yantra of six corners formed by two intersecting triangles and worship You at its epicenter. You pervade and reside in all the creations of Your Lord. You have the power to complete all deeds that you decide to undertake. You are thus a satya sankalpa and serve as the divine Kalpaka tree granting all the boons that your devotees request. O Sri Sudarsana! Hail to Thee! Hail to Thee!
Verse 8: Bhuvana Netra Trayeemaya Savanatejastrayeemaya
Niravadhisvaadhu Chinmaya Nikhila Sakthe Jaganmaya |
Amita Viswakriyaamaya Samitavishvagbhayaamaya
Jaya Jaya Sri Sudarsana Jaya Jaya Sri Sudarsana ||
O Lord Sudarsana, the eye of the Universe! You are of the form of the three Vedas. You are of the form of the three fires -- gaarhapatyam, Ahvaneeyam and dakshinAgni -- of the Yagaas. You are of the delectable form of true knowledge! You have the power to accomplish every deed. You have taken the form of the Universe and its contents. You are woorshipped thru the sacrificial rituals of your devotees. In return, You destroy the fears and diseases of those, who worship You from all directions. O Lord Sudarsana of auspicious qualities! Hail to Thee! Hail to Thee!
Verse 9: Pala Sruthi
Dwichatushkamidam Prabhoothasaaram patathaam Venkatanayaka Praneetham |
Vishamepi Manorata: Pradhaavan na Vihanyeta Rataangadhuryagupta : ||
Those, who recite this Stotram consisting of 8 verses in praise of Sudarsana composed by Venkatanatha known as Vedanta Desikan comprehend the deep references to the glory of Lord Sudarsana will have the fulfilment of all their wishes.The Boon-granting powers of Lord Sudarsana will make them realize all their wishes by overcoming all obstacles that stand in the way.
kavitArkika-simhAya
Another input:
Verse 1:
O Sri Sudarsana! All the enemies of your Lord's devotees run away fearing your prowess. All auspicious attributes find their home in you. Those , Who worship you cross the 'shoreless' ocean of Samsara and free themselves from their cycles of births and deaths. The entire Universe is stabilized by your mighty power. You cut asunder all the sins of those who approach you as their refuge. You bless all of your devotees with the knowledge about the righteous conduct prescribed by the Vedas. O Lord Sudarsana of these auspicious attributes! Hail to Thee! Hail to Thee!
Verse 2:
O Sri Sudarsana! You are resplendent as a precious decoration on the hand of Sriman Narayana, who has the universes as His body. Through your grace, Devas are freed from the fear caused by the Asuras. Indra and Brahma always worship you. The Satapatha Brahmana belonging to Sukla Yajur Veda hails your glories and pays its tributes to you. The scholars of this universe seek your help to overcome their contestants . Ahirbudhnya Samhita states that Ahirbudhnya (Siva) worships you and sought the boon to see your beautiful form with His own eyes. O Lord Sudarsana of illustrious attributes! Hail To Thee! Hail to Thee!
Verse 3:
O Lord Sudarsana! You shine like the resplendent assembly of lightnings. The bright tongues of flames surrounding you appear like a cage (home) for you. The forms of Vasudeva, Sankarshana and other vyuha murti-s find their positions around your geometric form (yantra). Even the scholars with sharp intellects stumble, when they try to understand the full extent of your glory. It is a beautiful sight to see the sixteen weapons of yours resting on your hands to serve you. You are dedicated to come to the rescue of those ,who seek your protection . O Sri Sudarsana of such auspicious attributes! Hail to Thee! Hail to Thee!
Verse 4:
O Lord Sudarsana! The Righteous people have firm attachment to your holy feet. The Six Kalyana Gunaas --- Knowledge, Power, Strength, Wealth, Heroism, and effulgence-- find their natural home in You. The Vedas have firmly established Your glory in their many sections. Like your Lord, You have the forms of para and vyuha. You cut asunder the fear caused by the foes of Indra, the foremost among your devotees. You were responsible for the burning down Kashi, the city of Siva to ashes. You stood at the tip of Siva's arrow, when He was engaged in the campaign to destroy Tripuraasura. O Sri Sudarsana Of such Kalyana Gunas! Hail to Thee! Hail to Thee!
Verse 5:
O Lord Sudarsana! You arrest the growth of the evil-minded Asuras and destroy them down to their roots. You are like the resplendent Sun banishing the dark night of Samsara, which bedevil your devotees. You Overcome any and every act of deception practised by the Asuras. You remove every shred of false knowledge that invade the minds of those ,who seek refuge in you. The Devas celebrate Your heroic deeds and experience joy in witnessing Your powerful actions. You revolve and rotate in many ways in your battles against the enemies of Your devotees. May Thou with such auspicious attributes prosper further! Hail to Thee! Hail To Thee!
Verse 6:
O Lord Sudarsana! You give darsana to us with Your dynamic gait of One foot placed forward in movement and the other rapidly following it. Your position in that gait is beautiful to behold. You are surrounded by Your magnificient and fearsome weapons. You are the conqueror of Powerful illusions (mAyA) caused by Asuras. You are not therefore affected by their acts of Mayaa. You are decorated with many beautiful flower garlands that add to your natural beauty. You are firmly bound in the warp of your great compassion for your devotees and bless them , when they worship You through Your Yantra and Mantra. O Sri Sudarsana of such auspicious qualities! Hail to Thee! Hail to Thee!
Verse 7:
O Lord Sudarsana of many prime qualities! The wealth of the righteous is their true knowledge about Your Lord. You Bless them with the unperishable wealth of Moksham, When they seek refuge at Your holy feet. Those who recite Your mantra made up of the six letters (aksharas) gain incomparable wealth. Your devotees (upaasakas) invoke You in Your yantra of six corners formed by two intersecting triangles and worship You at its epicenter. You pervade and reside in all the creations of Your Lord. You have the power to complete all deeds that you decide to undertake. You are thus a satya sankalpa and serve as the divine Kalpaka tree granting all the boons that your devotees request. O Sri Sudarsana! Hail to Thee! Hail to Thee!
Verse 8:
O Lord Sudarsana, the eye of the Universe! You are of the form of the three Vedas. You are of the form of the three fires -- gaarhapatyam, Ahvaneeyam and dakshinAgni -- of the Yagaas. You are of the delectable form of true knowledge! You have the power to accomplish every deed. You have taken the form of the Universe and its contents. You are woorshipped thru the sacrificial rituals of your devotees. In return, You destroy the fears and diseases of those, who worship You from all directions. O Lord Sudarsana of auspicious qualities! Hail to Thee! Hail to Thee!
Verse 9: Pala Sruthi
Dwichatushkamidam Prabhoothasaaram patathaam Venkatanayaka Praneetham Vishamepi Manorata: Pradhaavan na Vihanyeta Rataangadhuryagupta :
Those, who recite this Stotram consisting of 8 verses in praise of Sudarsana composed by Venkatanatha known as Vedanta Desikan comprehend the deep references to the glory of Lord Sudarsana will have the fulfilment of all their wishes.The Boon-granting powers of Lord Sudarsana will make them realize all their wishes by overcoming all obstacles that stand in the way.
Nyasa Dasakam
Swami Sri Desikan has blessed us with many granthams on the doctrines of NyAsam or Prapatthi . One of the most substantive and short sthuthi on the subject of NyAsam consists of ten verses and is known as NyAsa Dasakam . Because of the importance of this work as the distilled essence of the principles of NyAsam and the method of performance of NyAsam , Sri VaishNavAs recite NyAsa Dasakam at their homes during their daily aarAdhanam for Sriman NaarAyaNan .
Sri NyAsa Dasakam is associated with the Prapatthi that Swami Sri Desikan performed at the sacred feet of Kanchi VaradarAjan . The topics covered are :
(1) The method of performing nyAsam or Bhara SamarpaNam
(2) the five limbs of nyAsam
(3) the method of enacting sAthvika thyAgam
(4) his prayer to the Lord for moksham at the end of his life on His earth
(5) his prayer for the blessings of service to the Lord during his life on His earth
(6) his appeal for the Lord's grace for tolerating any sins committed during his days as a prapannA .
Swami Sri Desikan elaborated further the glories of the doctrines of nyAsam in his other granthams such as Sri nyAsa vimsathi , Sri nyAsa tilakam , SaraNAgathi deepikai , Adaikkala patthu , mummaNik kovai , Anjali vaibhavam , Abhaya pradhana sAram , Rahasya sikhAmaNi and in his magnum opus , Srimadh Rahasya Traya Saaram . The significance of nyAsa dasakam however is due to the clarity and brevity with which our AchAryan summarized in just ten slokAs , the essence of nyAsam or bhara samarpaNam .
Slokas
SlOkam 1
aham madhrakshaNabharO madhrakshaNa palam tathA |
na mama SripathErevEthyAthmAnam nikshipEth bhudha: ||
A viveki ( one with disrininating intellect ) should surrender at the Lord's feet his AthmA (svarUpa samarpaNam ) , the responsibilities for his protection ( Bhara samarpaNam ) and the fruits of that protection ( pala samarpaNam ) . He should performbhara nyAsam in this manner and understand that his AthmA ,protection and the fruits of such protection does not belong tohim , but only to Sriman NaarAyaNan.
SlOkam 2
nyasyAmakinchana: Sriman anukUlOanyavarjitha: |
viswasa prArthanApUrvam AthmarakshAbharam thvayi ||
Oh my Master ! Sriman-NaarAyanA ! I surrender at Your lotus feet the total responsibilities for my protection . I have no other means . I will perform only the duties that please You ( AnukUlya sankalpam ). I will not transgress the codes of conduct prescribed by You in Your sAstrAs ( PrAthikUlya varjanam ) . I am totally unfit for pursuit of any paths of deliverance ; hence I stand before You with utter humility about my helplessness ( kArpaNyam ) . I have total and enduring faith in Your coming to my protection ( MahA visvAsam ) and I entrust my protection entirely to you with this prayerful appeal ( Gopthruva VaraNam ) . Here Swami Sri Desikan performs prapatthi with its five limbs .
SlOkam 3
SwAmI svasEsham svavasam svabharathvEna nirbharam |
svadhattha svadhiyA svArtham svasmin nyasyathi mAm svayam ||
Srima NaarAyaNan is the supreme Lord of all . As His bonded servant , I am completely under His control . He blessed me with the knowledge about Himself out of His own accord. He has accepted me as His responsibility for protection. He has thus removed all my worries about my protection with that gift of knowledge. The fruits of my protection belong entirely to Him . He frees me from any connection to the fruits resulting from His protection out of His own free will and accepts me .
In this slOkam , Swami Sri Desikan refers to his performance of Saathvika thyAgam constituted by its three parts : (1) Karthruva thyAgam (2) mamathA thyAgam (3) pala thyAgam .
SlOkam 4
Sriman abheeshta Varada tvAmasmi saraNam gatha: |
yEdhaddEhAvasAnE mAm tvadh paadham prApaya svayam ||
Oh my Lord who is always with Your consort ! Oh Master who is hailed as Varadhan because of Your disposition to grant all the boons that Your devotees ask for ! I have now performed bhara nyAsam at Your sacred feet . Please grant me the boon of reaching Sri Vaikuntam at the end of my stay on this earth and perform nithya kaimkaryam there for You .
SlOkam 5
tvacchsEshathvE sthiradhiyam tvath prApthyEka prayOjanam |
nishiddha kAmyarahitham kuru mAm nithya kinkaram ||
Oh VaradarAjA ! I am a prapannan at Your holy feet. I am firm of thought about my status as Your servant . That thought will never leave me. My mind is not seeking any fruits other than the enjoyment of Your limitless auspicious attributes. Please bless me not to engage in any acts forbidden by Your sAsthrAs . Please grant me the boon of uninterrupted service to you , while on Your earth . All of this will not happen without Your dayA . Please bless me !
SlOkam 6
dEvi bhUshaNa hEthyAdhi jushtasya bhagavamsthava |
nithyam niraparAdhEshu kaimkaryEshu niyunkshva mAm ||
Oh my Lord ! You are served endearingly by Your beloved consorts. Your AbharaNams and Ayudhams serve You by association with Your auspicious body . I am deeply desirous of performing eternal service to You , who is accompanied by Your dEvis , weapons and AbharaNams . Please therefore bless me with the duties that are dear to Your heart and accept them .
SlOkam 7
mAm madheeyam cha nikilam chEthanAchEthanAthmakam |
svakaimkaryOpakaraNam Varadha sveekuru svayam ||
Oh Lord VaradarAjA ! Please accept out of the fullness of Your heart myself , all that is mine and my kaimkaryam . Please make me an instrument of Your kaimkaryam and have the services to You done by Yourself through me. In this effort , please use all that is " mine" ( my wife , my children , my house , my garden and all other property ) . I have nothing left to do , nor even the power to place any thing at Your disposal since they - my Self , my worldly properties-- are already Yours .
SlOkam 8
tvadEka rakshyasya mama tvamEva KaruNAkara |
na pravarthaya pApAni pravrutthAni nivarthaya ||
Oh Lord VaradhA , the ocean of Mercy ! There is no one except You to protect me. Please grant me the boon not to commit anymore sins . Please also destroy out of Your limitless compassion all the sins that I have accumulated so far .
SlOkam 9
akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE |
kshamasva nikhilam dEva PraNathArthihara prabhO ||
Oh VaradarAjA known for destroying the samsAric sufferings of Your dear devotees! Your power has no limits. You are capable of executing whatever You desire. I have transgressed the injunctions of Your sAsthrAs; I have abandoned the karmAs prescribed by You in those sAsthrAs . Please forgive all of these trespasses of mine and protect me . The power of Your pardon alone can destroy my sins .
SlOkam 10
SrimAn niyatha panchAngam madhrakshaNa bharArpaNam |
acheekarath svayam svasmin athOhamiha nirbhara : ||
Oh Lord VaradarAjA always in the company of PerundEvi ThAyAr ! YOU have YOURSELF executed the bhara nyAsam for me at Your sacred feet . You have completed my prapatthi in its entirety with its five limbs . You have accepted now the responsibilities for my protection . I am therefore freed of any worries about my protection and lead my life as a prapannA with peace and tranquility .
With this slOkam , Swami Sri Desikan brought to a conclusion , the sAthvika thyAgam that he commenced in the third slOkam of nyAsa dasakam
Subhamasthu
kavithArkika simhAya kalyANa guNasAlinE |
SrimathE VenkatEsAya vEdhAntha guravE nama: ||
Oppiliappan Koil Varadachari Sadagopan
Commentary
The subject of SaraNAgathi is a vast one. One of the most moving and beautiful summary of SaraNAgathi is housed in Swami Desikan's NyAsa Dasakam. This magnificent work has ten slOkams, which are rich in meaning for the SaraNAgathi literature. From the height of his Ubhaya -VedanthA perspective, our most merciful AchAryA has blessed us with the distilled essence of the doctrine of SaraNAgathi.
We recite it daily because of its terse brilliance, depth of allusions to NammAzhwAr's paasurams and the need to reflect upon the meaning of each of the words that Swami Desikan has chosen to assemble this garland of exquisite fragrance divine!
Any discussion on the subject of SaraNAgathi can benefit from its start with the ten inspired and inspiring verses of Swami Desikan.
He has blessed us many other works on SaraNAgathi to help us understand the procedure related to and the actual performance of Prapatthi. This sacred grantham was composed by Swami Desikan during the occasion of his performance of Prapatthi at the lotus feet of Sri VaradarAjan (pEraruLALan ) of KanchIpuram .
The ten slokams comprising this short sthothra grantham covers the following topics:
1. The method of performing SaraNAgathi ( prapatthi, Bhara SamarpNam or Aathma NikshEpam ) -
2. The five limbs of SaraNAgathi
3. The method of performing Saatvika thyAgam
4. Prayer for the boon (varam ) of Moksham from the king of boon givers ( VaradarAjan )
5. Another prayer for the boon of kaimkarya Sri during the rest of the life after Prapatthi and
6. A moving appeal to forgive the trespasses and sins committed knowingly or unknowingly after Prapatthi.
This extraordinary scope of this sthothram on the most important subject necessitates us to recite it and to reflect on it daily during the occasion of the ThiruvArAdhanam for the Lord at our homes.
I will follow the commentary tradition established by my MaanasIka Guru, Sri Vankipuram Navaneetham SrirAma DesikAchar Swamy and the additional commentary made by Dr.V.N .Vedantha Desikan (VNV) in his brilliant work with the title of AazhwAr ThiruvuLLam.
Dr. V.N.V cites the paasurams of NammAzhwAr, which might have inspired Swami Desikan to make reference to them in his Sanskrit sthOthra grantham, NyAsa Dasakam. I will elaborate on these paasurams of NammAzhwAr to extend the commentary for a more detailed study of the ten slokams of NyAsa Dasakam. I will try to interlace the thoughts from other works of Swami Desikan to illustrate how our great AchAryA blessed us again and again to gain a clear and full understanding of the doctrines of SaraNAgathi as revealed by his predecessors.
SLOKAM 1:
********
aham madhrakshaNabarO madhrakshaNa palam tathA I
na mama SripathEvEthi aathmAnam nikshipEth bhudha : II
Here Swami Desikan points out the procedure to be adopted by one with discriminating intellect; such a person has grasped fully the essence of Tattva, Hitha and purushArthams at the sacred feet of a qualified AchAryA and is desirous of seeking Moksham through the act of Prapatthi. How does such a person perform Prapatthi? Swami Desikan divides the act of Prapatthi or SaraNAgathi into its three parts:
1. SvarUpa SamarpaNam
2. Bhara SamarpaNam
3. Pala samarpaNam.
Swami Desikan states that one has to surrender SvarUpam, RakshaNa bharam and RakshaNa palam at the lotus feet of the Lord and declare (anusandhAnam) without any shred of doubt that ,
(1) the Lord is the owner of his or her aathmA and that he or she is not an entity gifted with svathanthram/svarUpa samarpaNam
(2) The total responsibility to protect me is that of the Lord alone and that I have no role to play in that responsibility /bhara samarpaNam
(3) The fruit that results from protecting me also belongs to the Lord and Lord alone .I have no right to claim any of that fruit /pala SamarpaNam.
The terse statement of these three anusandhAnams are covered in the first paadham of this slOkam set in the Anushtup metre : aham na mama (SvarUpa SamarpaNam) , madh RakshaNa bhara: na mama ( Bhara samarpaNam) and tathA madh rakshaNa palam na mama ( pala SamarpaNam ) .
He completes the thought behind these three anusandhAnams in the second paadham of the slOkam with the decalration: "(Aham, madh rakshaNa bharam, tathA madh RakshaNa palam) SripathErEva, na mama ". This triad of samarpaNam is entirely controlled by the Lord and not by me is the way to perform prapatthi according to our AchAryA. He points out that this is how a vivEki (Bhudha : ) should surrender his aathmA at the lotus feet of the Lord (SripathErEva ithi budha: aathmAnam nikshipEth). This is the right royal way to perform Prapatti to gain the supreme boon of Moksham says Swami Desikan at the very outset of NyAsa Dasakam.
Dr. VedAntha Desikan translates this slokam as follows: "A refined and discerning person must surrender himself-- his aathmA, his protection and the fruit of his protection as the Lord's. They are all HIS and His will is carried out. Aathma -samrpaNam, Bhara-SamarpaNam and Pala-samarpaNam are thus carried out ".
Dr. VNV cites the following two paasurams of NammAzhwAr as context for the text of Swami Desikan:
1. ThiruvAimozhi 2.3.4: yenathAvi yaar? yaanAr? thantha nee kondAkkinayE !
Here NammAzhwAr engages in a dialog with SaraNyan. He says: O Lord! You have pervaded my soul (aathmA) and preside there. This is an ancient happening! My aathmA has been Yours from time immemorial. What a tragedy that I had mixed up things and had the deluded thinking that this aathmA, a property of Yours is mine. When I say now that I am surrendering MY aathmA at Your feet , I am committing aathmApahAram ( stealing of the object that is Yours and pretend that I am giving to You what is mine ) . Oh, My Lord! You indeed are the owner of this aathmA. You are the Lord of me and the aathmA. I am now cleared of my mix up about the ownership of the aathmA. How can I repay You for helping me out of my confusion?
Earlier in this pasuram, AzhwAr points out to the Lord in a mood of utter submission that he will surrender his aathmA to the Lord and Lord alone and asserts that the aathmA belongs to the Lord totally and he has no claims whatsoever on it. He says: "YenathAvi tanthu ozhindhEn ". He makes a statement thereafter," "ini meeLvathu yenpathu uNdO? ". AzhwAr states here that he has no thought whatsoever on reclaiming what he has just surrendered to the Lord as His property. This is SvarUpa samarpaNam at its best.
ThiruvAimozhi 8.1.10
Second Paaaadham: Yennyuirai aRavilai seythanan sOthi !
--- tamiyanEn PeriyavappanE !
Here the AzhwAr is supremely elated after svarUpa samarpaNam. In that mood of blissful joy , he says : You have granted Thy feet exclusively for my enjoyment . How can I repay You for Your mahOpakAram ? There is however one thing . My cherished possession is my aathmA . I now make a clean , unconditional sale of it to You . It is my gesture of gratitude for Your paramOpakAram . Oh Lord ! what is happening to You now that You have accepted my aathmA , which has always been Your property . You seem to have attained a special effulgence ( jyOthi ) as a result of accepting my svarUpa samarpaNam . Oh Great benefactor ! You have paid very little in this commercial transaction of mine . I sold you my aathmA ( svarUpam ) . The price paid by You is the enjoyment of Your lofty lotus feet . You are now beaming with joy over this transaction , where You have gained an upper hand .You have got back your property and you seem to be recalling with great happiness your statement in the GithA , J~nAni thu aathmA yeva matham " .You are considering me as Your aathmA . What a great fortune that befell me thru this SvarUpa samarpaNam ? Thus pours out our Kulapathi his sense of joy over the act of SvarUpa SamarpaNam .
These thoughts are captured by Swami Desikan in his first slOkam of NyAsa dasakam .
In the second slokam of NyAsa Dasakam , Swami Desikan addresses Sri VaradarAjan of Kancheepuram as" Sriman " as in Dvayam and salutes PerundEvi ThAyAr as well this way and performs his SaraNAgathi . He states unambigouously , " Sriman ! aathma rakshA bharam tvayi nyasyAmi". Swami Desikan reminds the Lord that he has laid the total responsibility of his protection at the feet of the Sarva Loka SaraNyan. The full slOkam is as follows:
nyasyAmyakinchana: Sriman aanukUlOnyavarjitha: I
visvAsa prArthanA pUrvam aathmarakshAbharam tvayi II
(Anvaya kramam): Sriman! anukUla: anya varjitha:
akinchana: visvAsa prArthanA pUrvam aathma rakshA
bharam tvayi nyasyAmi .
Swami Desikan brilliantly weaves in the five angAs of Bhara SamarpaNam in this slOkam first and then performs SaraNAgathi at the holy feet of PEraruLALan . This is the Saastraic way to perform SaraNAgathi with its five angAs . These five angAs are :
(1) aanukUlya Sankalpam
(2) PrAthikUlya varjanam
(3) KaarpaNyam
(4) MahA VisvAsam and
(5) gOpthruva VaraNam
1)AanukUlya sankalpam is covered by the word " anukUla: " in this slOkam .This refers to his vow to perform always deeds that please the Lord .
2)PrAthkUlya Varjanam is covered by the word " Anya Varjitha: " in the verse . PrAthikUlya varjanam relates to the vow of one performing Prapatthi that he will not engage in acts that cause displeasure to the Lord .
3)KaarpaNyam is connected to the word " akinchana: " in this verse. KaarpaNyam is a state of meekness and humility arising from the clear recognition that one has no skills or power to practise any upAyams to reach the Lord such as Bhakthi yOgam et al . This state is invoked by ALavandhAr in his famous sthothra rathna slOkam :
" na dharmanishtOsmi nachAthmavEdhi na bhakthimAn
tvadh SaraNAravindhO !
akinchanO ananyagathissaraNya tvadh paadha mUlam
saraNam prapadhyE " .
4)MahA VisvAsam is hinted by the words " VisvAsa " in this slOkam . Maha visvAsam is the total and unshakable faith in the thought that the Lord will protect the saraNAgathan without fail .
5)gOpthruva VaraNam is the request of the rakshaNam of one with a humble prayer . The words , " prArthanA pUrvam " connect to the fifth limb (angA ) of SaraNAgathi in this slOkam .
After observing SaraNAgathi with the above five angAs , Swami performs saraNAgathi with the statement , " Aathma rakshA bharam tvayi nyasyAmi". Thus the pancha anga bharanyAsam is practised by Swami Desikan througth this verse .
Swami addresses thus the kAruNya Raasi ( the embodiment of mercy and compassion ) presiding over VaaraNa sailam ( Hasthi Giri ) and performs his SaraNAgathi . Lord VaradarAjan was very dear to our AchAryan . He has saluted His SvarUpam elsewhere as " nithyam param sarvagatham susUkshmam nishpandhanandhathu mayam bhavatha: SvarUpam " .
With the above moving salutation , Swami Desikan recognizes
the Bhagavath SvarUpam of Lord VaradarAjan as eternal ( nithyam, superior to all tattvams (param ) , omnipresent (sarvagatham ) and capable of penetrating everywhere ( susUkshmam ) and of the form of unaltered bliss ( nishpandhanandhuathu mayam ) .
Before this Lord of anantha kalyANa guNams, Swami Desikan feels acutely his aakinchanyam and ananyagathithvam referred to by AlavandhAr earlier. The above two are the visEsha adhikArams of Prapatthi. After that acknowledgement of his deficiency, Swami performs his SaraNAgathi.
Aakinchanyathvanm refers to the lack of skills to follow the upAyams such as Bhakthi yOgam ; ananyagathithvam relates to the seeking of Moksham alone as the fruit of one's efforts and seeking Sriman NaarAyaNA alone as the one capable of granting that boon of Moksham .
The first two paasurams of adaikkala patthu of Swami Desikan, which are echoes in Tamil of the ten slOkams of NyAsa dasakam in Sanskrit deal with akinchanathvam and ananyagathithvam respectively.
Swami Desikan's whole life was devoted to advancing the key doctrine of Prapatthi housed in Bhagavadh RaamAnujA's SaraNAgathi Gadhyam and AlavandhAr's sthOthra rathnam. In the above cited 22nd slokam of SthOthra rathnam, AlavandhAr ( YaamunAcchaaryA ) describes himself as one bereft of dharma nishtai , aathma j~nAnam and Bhakthi at the Lord's lotus feet. He explains the reason for his saraNAgathi at the Lord's
Sacred feet as a direct consequence of these deficiencies.
AlavandhAr in turn took his cues from NammAzhwAr ( thruvaimozhi VaanamAmalai paasuram 5.7.1) and Thondardippodi's 25th Thrirumaalai paasuram ( nORRa nOnbilEn nuNNaRivilEn of NammAzhwar and ninlaNum batthanallEn of Thpondaradipodi AzhwAr ) ..
NammAzhwAr addresses ThOthAdhrinaathan of VaanamAmalai in his paasuram and cries out:
" O Lord ! I have not gained any distinction through pracise of karmaa or J~nAnA yOgA , which are precursors to the development of Bhakthi in one . I do indeed have Bhakthi for You , but it is far from the kind that results from the practise of Bhakthi yOgA . My bhakthi for You is of a restless and intensely passionate kind . This is not a kind of Bhakthi resulting from Bhakthi yOgA that leads to Moksham . That is why I have this dvarai or urgency . Oh my Lord seated on your mighty serpent aasanam at Srivaramangala Nagar , rich with lotuses growing in fertile paddy fields , take me into your fold as one who needs protection ."
NammAzhwAr states here that of all the four yOgAs leading to Moksham , he is not qualified or he is unable to succeed in the practise of Karma, J~nana or Bhakthi yOgams . He is left with only Prapatthi yOgam to reach his goal of Moksham . He has no other succor . Therefore he confesses , " Puhal onru illA adiyEn unnadikkeezh amarnthu puhundhEnE".
The basis for the hoary tradition of SaraNAgathi as the easy -to-practise and as a quick yielder of the fruit of Moksham is in the Lakshmi Tantram belonging to the PaancharAthrA texts. NammAzhwAr , Naathamuni, AalavandhAr , RaamAnujA and Swami Desikan followed this tradition . Lakshmi Tanthram says in this context :
" upAyaccha chathurthasthE prOktha: seegra paltara: pUrvE
traya upAyAsthE bhavEyu ramanOharA : , chathurthamAccharyan
yEvam upAyam saraNAsrayam " .
Lakshmi enlists the three yOgams --karma , J~nana and Bhakthi yOgams --first and discards them in favor of Prapatthi yOgam as seegra pala pradham ( quick to yield results ) . GeethAchAryan followed the same line of thought and described the three yOgams first and then in the very last chapter revealed prapatthi at his lotus feet as the fourth and most effective upAyam for one and all . The five limbs of prapatthi and the two visEsha adhikArams ( Aakinchanyam and ananyagathithvam ) were elaborated upon by our pUrvAchAryAs in general and Swami Desikan in particular .
This is the greatness of the second slOkam of NyAsa dasakam since it focuses on the five angAs and the two adhikArams of SaraNAgathi.
Oppiliappan Koil VaradAchAri SadagOpan
Sri NyAsa Dasakam is associated with the Prapatthi that Swami Sri Desikan performed at the sacred feet of Kanchi VaradarAjan . The topics covered are :
(1) The method of performing nyAsam or Bhara SamarpaNam
(2) the five limbs of nyAsam
(3) the method of enacting sAthvika thyAgam
(4) his prayer to the Lord for moksham at the end of his life on His earth
(5) his prayer for the blessings of service to the Lord during his life on His earth
(6) his appeal for the Lord's grace for tolerating any sins committed during his days as a prapannA .
Swami Sri Desikan elaborated further the glories of the doctrines of nyAsam in his other granthams such as Sri nyAsa vimsathi , Sri nyAsa tilakam , SaraNAgathi deepikai , Adaikkala patthu , mummaNik kovai , Anjali vaibhavam , Abhaya pradhana sAram , Rahasya sikhAmaNi and in his magnum opus , Srimadh Rahasya Traya Saaram . The significance of nyAsa dasakam however is due to the clarity and brevity with which our AchAryan summarized in just ten slokAs , the essence of nyAsam or bhara samarpaNam .
Slokas
SlOkam 1
aham madhrakshaNabharO madhrakshaNa palam tathA |
na mama SripathErevEthyAthmAnam nikshipEth bhudha: ||
A viveki ( one with disrininating intellect ) should surrender at the Lord's feet his AthmA (svarUpa samarpaNam ) , the responsibilities for his protection ( Bhara samarpaNam ) and the fruits of that protection ( pala samarpaNam ) . He should performbhara nyAsam in this manner and understand that his AthmA ,protection and the fruits of such protection does not belong tohim , but only to Sriman NaarAyaNan.
SlOkam 2
nyasyAmakinchana: Sriman anukUlOanyavarjitha: |
viswasa prArthanApUrvam AthmarakshAbharam thvayi ||
Oh my Master ! Sriman-NaarAyanA ! I surrender at Your lotus feet the total responsibilities for my protection . I have no other means . I will perform only the duties that please You ( AnukUlya sankalpam ). I will not transgress the codes of conduct prescribed by You in Your sAstrAs ( PrAthikUlya varjanam ) . I am totally unfit for pursuit of any paths of deliverance ; hence I stand before You with utter humility about my helplessness ( kArpaNyam ) . I have total and enduring faith in Your coming to my protection ( MahA visvAsam ) and I entrust my protection entirely to you with this prayerful appeal ( Gopthruva VaraNam ) . Here Swami Sri Desikan performs prapatthi with its five limbs .
SlOkam 3
SwAmI svasEsham svavasam svabharathvEna nirbharam |
svadhattha svadhiyA svArtham svasmin nyasyathi mAm svayam ||
Srima NaarAyaNan is the supreme Lord of all . As His bonded servant , I am completely under His control . He blessed me with the knowledge about Himself out of His own accord. He has accepted me as His responsibility for protection. He has thus removed all my worries about my protection with that gift of knowledge. The fruits of my protection belong entirely to Him . He frees me from any connection to the fruits resulting from His protection out of His own free will and accepts me .
In this slOkam , Swami Sri Desikan refers to his performance of Saathvika thyAgam constituted by its three parts : (1) Karthruva thyAgam (2) mamathA thyAgam (3) pala thyAgam .
SlOkam 4
Sriman abheeshta Varada tvAmasmi saraNam gatha: |
yEdhaddEhAvasAnE mAm tvadh paadham prApaya svayam ||
Oh my Lord who is always with Your consort ! Oh Master who is hailed as Varadhan because of Your disposition to grant all the boons that Your devotees ask for ! I have now performed bhara nyAsam at Your sacred feet . Please grant me the boon of reaching Sri Vaikuntam at the end of my stay on this earth and perform nithya kaimkaryam there for You .
SlOkam 5
tvacchsEshathvE sthiradhiyam tvath prApthyEka prayOjanam |
nishiddha kAmyarahitham kuru mAm nithya kinkaram ||
Oh VaradarAjA ! I am a prapannan at Your holy feet. I am firm of thought about my status as Your servant . That thought will never leave me. My mind is not seeking any fruits other than the enjoyment of Your limitless auspicious attributes. Please bless me not to engage in any acts forbidden by Your sAsthrAs . Please grant me the boon of uninterrupted service to you , while on Your earth . All of this will not happen without Your dayA . Please bless me !
SlOkam 6
dEvi bhUshaNa hEthyAdhi jushtasya bhagavamsthava |
nithyam niraparAdhEshu kaimkaryEshu niyunkshva mAm ||
Oh my Lord ! You are served endearingly by Your beloved consorts. Your AbharaNams and Ayudhams serve You by association with Your auspicious body . I am deeply desirous of performing eternal service to You , who is accompanied by Your dEvis , weapons and AbharaNams . Please therefore bless me with the duties that are dear to Your heart and accept them .
SlOkam 7
mAm madheeyam cha nikilam chEthanAchEthanAthmakam |
svakaimkaryOpakaraNam Varadha sveekuru svayam ||
Oh Lord VaradarAjA ! Please accept out of the fullness of Your heart myself , all that is mine and my kaimkaryam . Please make me an instrument of Your kaimkaryam and have the services to You done by Yourself through me. In this effort , please use all that is " mine" ( my wife , my children , my house , my garden and all other property ) . I have nothing left to do , nor even the power to place any thing at Your disposal since they - my Self , my worldly properties-- are already Yours .
SlOkam 8
tvadEka rakshyasya mama tvamEva KaruNAkara |
na pravarthaya pApAni pravrutthAni nivarthaya ||
Oh Lord VaradhA , the ocean of Mercy ! There is no one except You to protect me. Please grant me the boon not to commit anymore sins . Please also destroy out of Your limitless compassion all the sins that I have accumulated so far .
SlOkam 9
akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE |
kshamasva nikhilam dEva PraNathArthihara prabhO ||
Oh VaradarAjA known for destroying the samsAric sufferings of Your dear devotees! Your power has no limits. You are capable of executing whatever You desire. I have transgressed the injunctions of Your sAsthrAs; I have abandoned the karmAs prescribed by You in those sAsthrAs . Please forgive all of these trespasses of mine and protect me . The power of Your pardon alone can destroy my sins .
SlOkam 10
SrimAn niyatha panchAngam madhrakshaNa bharArpaNam |
acheekarath svayam svasmin athOhamiha nirbhara : ||
Oh Lord VaradarAjA always in the company of PerundEvi ThAyAr ! YOU have YOURSELF executed the bhara nyAsam for me at Your sacred feet . You have completed my prapatthi in its entirety with its five limbs . You have accepted now the responsibilities for my protection . I am therefore freed of any worries about my protection and lead my life as a prapannA with peace and tranquility .
With this slOkam , Swami Sri Desikan brought to a conclusion , the sAthvika thyAgam that he commenced in the third slOkam of nyAsa dasakam
Subhamasthu
kavithArkika simhAya kalyANa guNasAlinE |
SrimathE VenkatEsAya vEdhAntha guravE nama: ||
Oppiliappan Koil Varadachari Sadagopan
Commentary
The subject of SaraNAgathi is a vast one. One of the most moving and beautiful summary of SaraNAgathi is housed in Swami Desikan's NyAsa Dasakam. This magnificent work has ten slOkams, which are rich in meaning for the SaraNAgathi literature. From the height of his Ubhaya -VedanthA perspective, our most merciful AchAryA has blessed us with the distilled essence of the doctrine of SaraNAgathi.
We recite it daily because of its terse brilliance, depth of allusions to NammAzhwAr's paasurams and the need to reflect upon the meaning of each of the words that Swami Desikan has chosen to assemble this garland of exquisite fragrance divine!
Any discussion on the subject of SaraNAgathi can benefit from its start with the ten inspired and inspiring verses of Swami Desikan.
He has blessed us many other works on SaraNAgathi to help us understand the procedure related to and the actual performance of Prapatthi. This sacred grantham was composed by Swami Desikan during the occasion of his performance of Prapatthi at the lotus feet of Sri VaradarAjan (pEraruLALan ) of KanchIpuram .
The ten slokams comprising this short sthothra grantham covers the following topics:
1. The method of performing SaraNAgathi ( prapatthi, Bhara SamarpNam or Aathma NikshEpam ) -
2. The five limbs of SaraNAgathi
3. The method of performing Saatvika thyAgam
4. Prayer for the boon (varam ) of Moksham from the king of boon givers ( VaradarAjan )
5. Another prayer for the boon of kaimkarya Sri during the rest of the life after Prapatthi and
6. A moving appeal to forgive the trespasses and sins committed knowingly or unknowingly after Prapatthi.
This extraordinary scope of this sthothram on the most important subject necessitates us to recite it and to reflect on it daily during the occasion of the ThiruvArAdhanam for the Lord at our homes.
I will follow the commentary tradition established by my MaanasIka Guru, Sri Vankipuram Navaneetham SrirAma DesikAchar Swamy and the additional commentary made by Dr.V.N .Vedantha Desikan (VNV) in his brilliant work with the title of AazhwAr ThiruvuLLam.
Dr. V.N.V cites the paasurams of NammAzhwAr, which might have inspired Swami Desikan to make reference to them in his Sanskrit sthOthra grantham, NyAsa Dasakam. I will elaborate on these paasurams of NammAzhwAr to extend the commentary for a more detailed study of the ten slokams of NyAsa Dasakam. I will try to interlace the thoughts from other works of Swami Desikan to illustrate how our great AchAryA blessed us again and again to gain a clear and full understanding of the doctrines of SaraNAgathi as revealed by his predecessors.
SLOKAM 1:
********
aham madhrakshaNabarO madhrakshaNa palam tathA I
na mama SripathEvEthi aathmAnam nikshipEth bhudha : II
Here Swami Desikan points out the procedure to be adopted by one with discriminating intellect; such a person has grasped fully the essence of Tattva, Hitha and purushArthams at the sacred feet of a qualified AchAryA and is desirous of seeking Moksham through the act of Prapatthi. How does such a person perform Prapatthi? Swami Desikan divides the act of Prapatthi or SaraNAgathi into its three parts:
1. SvarUpa SamarpaNam
2. Bhara SamarpaNam
3. Pala samarpaNam.
Swami Desikan states that one has to surrender SvarUpam, RakshaNa bharam and RakshaNa palam at the lotus feet of the Lord and declare (anusandhAnam) without any shred of doubt that ,
(1) the Lord is the owner of his or her aathmA and that he or she is not an entity gifted with svathanthram/svarUpa samarpaNam
(2) The total responsibility to protect me is that of the Lord alone and that I have no role to play in that responsibility /bhara samarpaNam
(3) The fruit that results from protecting me also belongs to the Lord and Lord alone .I have no right to claim any of that fruit /pala SamarpaNam.
The terse statement of these three anusandhAnams are covered in the first paadham of this slOkam set in the Anushtup metre : aham na mama (SvarUpa SamarpaNam) , madh RakshaNa bhara: na mama ( Bhara samarpaNam) and tathA madh rakshaNa palam na mama ( pala SamarpaNam ) .
He completes the thought behind these three anusandhAnams in the second paadham of the slOkam with the decalration: "(Aham, madh rakshaNa bharam, tathA madh RakshaNa palam) SripathErEva, na mama ". This triad of samarpaNam is entirely controlled by the Lord and not by me is the way to perform prapatthi according to our AchAryA. He points out that this is how a vivEki (Bhudha : ) should surrender his aathmA at the lotus feet of the Lord (SripathErEva ithi budha: aathmAnam nikshipEth). This is the right royal way to perform Prapatti to gain the supreme boon of Moksham says Swami Desikan at the very outset of NyAsa Dasakam.
Dr. VedAntha Desikan translates this slokam as follows: "A refined and discerning person must surrender himself-- his aathmA, his protection and the fruit of his protection as the Lord's. They are all HIS and His will is carried out. Aathma -samrpaNam, Bhara-SamarpaNam and Pala-samarpaNam are thus carried out ".
Dr. VNV cites the following two paasurams of NammAzhwAr as context for the text of Swami Desikan:
1. ThiruvAimozhi 2.3.4: yenathAvi yaar? yaanAr? thantha nee kondAkkinayE !
Here NammAzhwAr engages in a dialog with SaraNyan. He says: O Lord! You have pervaded my soul (aathmA) and preside there. This is an ancient happening! My aathmA has been Yours from time immemorial. What a tragedy that I had mixed up things and had the deluded thinking that this aathmA, a property of Yours is mine. When I say now that I am surrendering MY aathmA at Your feet , I am committing aathmApahAram ( stealing of the object that is Yours and pretend that I am giving to You what is mine ) . Oh, My Lord! You indeed are the owner of this aathmA. You are the Lord of me and the aathmA. I am now cleared of my mix up about the ownership of the aathmA. How can I repay You for helping me out of my confusion?
Earlier in this pasuram, AzhwAr points out to the Lord in a mood of utter submission that he will surrender his aathmA to the Lord and Lord alone and asserts that the aathmA belongs to the Lord totally and he has no claims whatsoever on it. He says: "YenathAvi tanthu ozhindhEn ". He makes a statement thereafter," "ini meeLvathu yenpathu uNdO? ". AzhwAr states here that he has no thought whatsoever on reclaiming what he has just surrendered to the Lord as His property. This is SvarUpa samarpaNam at its best.
ThiruvAimozhi 8.1.10
Second Paaaadham: Yennyuirai aRavilai seythanan sOthi !
--- tamiyanEn PeriyavappanE !
Here the AzhwAr is supremely elated after svarUpa samarpaNam. In that mood of blissful joy , he says : You have granted Thy feet exclusively for my enjoyment . How can I repay You for Your mahOpakAram ? There is however one thing . My cherished possession is my aathmA . I now make a clean , unconditional sale of it to You . It is my gesture of gratitude for Your paramOpakAram . Oh Lord ! what is happening to You now that You have accepted my aathmA , which has always been Your property . You seem to have attained a special effulgence ( jyOthi ) as a result of accepting my svarUpa samarpaNam . Oh Great benefactor ! You have paid very little in this commercial transaction of mine . I sold you my aathmA ( svarUpam ) . The price paid by You is the enjoyment of Your lofty lotus feet . You are now beaming with joy over this transaction , where You have gained an upper hand .You have got back your property and you seem to be recalling with great happiness your statement in the GithA , J~nAni thu aathmA yeva matham " .You are considering me as Your aathmA . What a great fortune that befell me thru this SvarUpa samarpaNam ? Thus pours out our Kulapathi his sense of joy over the act of SvarUpa SamarpaNam .
These thoughts are captured by Swami Desikan in his first slOkam of NyAsa dasakam .
In the second slokam of NyAsa Dasakam , Swami Desikan addresses Sri VaradarAjan of Kancheepuram as" Sriman " as in Dvayam and salutes PerundEvi ThAyAr as well this way and performs his SaraNAgathi . He states unambigouously , " Sriman ! aathma rakshA bharam tvayi nyasyAmi". Swami Desikan reminds the Lord that he has laid the total responsibility of his protection at the feet of the Sarva Loka SaraNyan. The full slOkam is as follows:
nyasyAmyakinchana: Sriman aanukUlOnyavarjitha: I
visvAsa prArthanA pUrvam aathmarakshAbharam tvayi II
(Anvaya kramam): Sriman! anukUla: anya varjitha:
akinchana: visvAsa prArthanA pUrvam aathma rakshA
bharam tvayi nyasyAmi .
Swami Desikan brilliantly weaves in the five angAs of Bhara SamarpaNam in this slOkam first and then performs SaraNAgathi at the holy feet of PEraruLALan . This is the Saastraic way to perform SaraNAgathi with its five angAs . These five angAs are :
(1) aanukUlya Sankalpam
(2) PrAthikUlya varjanam
(3) KaarpaNyam
(4) MahA VisvAsam and
(5) gOpthruva VaraNam
1)AanukUlya sankalpam is covered by the word " anukUla: " in this slOkam .This refers to his vow to perform always deeds that please the Lord .
2)PrAthkUlya Varjanam is covered by the word " Anya Varjitha: " in the verse . PrAthikUlya varjanam relates to the vow of one performing Prapatthi that he will not engage in acts that cause displeasure to the Lord .
3)KaarpaNyam is connected to the word " akinchana: " in this verse. KaarpaNyam is a state of meekness and humility arising from the clear recognition that one has no skills or power to practise any upAyams to reach the Lord such as Bhakthi yOgam et al . This state is invoked by ALavandhAr in his famous sthothra rathna slOkam :
" na dharmanishtOsmi nachAthmavEdhi na bhakthimAn
tvadh SaraNAravindhO !
akinchanO ananyagathissaraNya tvadh paadha mUlam
saraNam prapadhyE " .
4)MahA VisvAsam is hinted by the words " VisvAsa " in this slOkam . Maha visvAsam is the total and unshakable faith in the thought that the Lord will protect the saraNAgathan without fail .
5)gOpthruva VaraNam is the request of the rakshaNam of one with a humble prayer . The words , " prArthanA pUrvam " connect to the fifth limb (angA ) of SaraNAgathi in this slOkam .
After observing SaraNAgathi with the above five angAs , Swami performs saraNAgathi with the statement , " Aathma rakshA bharam tvayi nyasyAmi". Thus the pancha anga bharanyAsam is practised by Swami Desikan througth this verse .
Swami addresses thus the kAruNya Raasi ( the embodiment of mercy and compassion ) presiding over VaaraNa sailam ( Hasthi Giri ) and performs his SaraNAgathi . Lord VaradarAjan was very dear to our AchAryan . He has saluted His SvarUpam elsewhere as " nithyam param sarvagatham susUkshmam nishpandhanandhathu mayam bhavatha: SvarUpam " .
With the above moving salutation , Swami Desikan recognizes
the Bhagavath SvarUpam of Lord VaradarAjan as eternal ( nithyam, superior to all tattvams (param ) , omnipresent (sarvagatham ) and capable of penetrating everywhere ( susUkshmam ) and of the form of unaltered bliss ( nishpandhanandhuathu mayam ) .
Before this Lord of anantha kalyANa guNams, Swami Desikan feels acutely his aakinchanyam and ananyagathithvam referred to by AlavandhAr earlier. The above two are the visEsha adhikArams of Prapatthi. After that acknowledgement of his deficiency, Swami performs his SaraNAgathi.
Aakinchanyathvanm refers to the lack of skills to follow the upAyams such as Bhakthi yOgam ; ananyagathithvam relates to the seeking of Moksham alone as the fruit of one's efforts and seeking Sriman NaarAyaNA alone as the one capable of granting that boon of Moksham .
The first two paasurams of adaikkala patthu of Swami Desikan, which are echoes in Tamil of the ten slOkams of NyAsa dasakam in Sanskrit deal with akinchanathvam and ananyagathithvam respectively.
Swami Desikan's whole life was devoted to advancing the key doctrine of Prapatthi housed in Bhagavadh RaamAnujA's SaraNAgathi Gadhyam and AlavandhAr's sthOthra rathnam. In the above cited 22nd slokam of SthOthra rathnam, AlavandhAr ( YaamunAcchaaryA ) describes himself as one bereft of dharma nishtai , aathma j~nAnam and Bhakthi at the Lord's lotus feet. He explains the reason for his saraNAgathi at the Lord's
Sacred feet as a direct consequence of these deficiencies.
AlavandhAr in turn took his cues from NammAzhwAr ( thruvaimozhi VaanamAmalai paasuram 5.7.1) and Thondardippodi's 25th Thrirumaalai paasuram ( nORRa nOnbilEn nuNNaRivilEn of NammAzhwar and ninlaNum batthanallEn of Thpondaradipodi AzhwAr ) ..
NammAzhwAr addresses ThOthAdhrinaathan of VaanamAmalai in his paasuram and cries out:
" O Lord ! I have not gained any distinction through pracise of karmaa or J~nAnA yOgA , which are precursors to the development of Bhakthi in one . I do indeed have Bhakthi for You , but it is far from the kind that results from the practise of Bhakthi yOgA . My bhakthi for You is of a restless and intensely passionate kind . This is not a kind of Bhakthi resulting from Bhakthi yOgA that leads to Moksham . That is why I have this dvarai or urgency . Oh my Lord seated on your mighty serpent aasanam at Srivaramangala Nagar , rich with lotuses growing in fertile paddy fields , take me into your fold as one who needs protection ."
NammAzhwAr states here that of all the four yOgAs leading to Moksham , he is not qualified or he is unable to succeed in the practise of Karma, J~nana or Bhakthi yOgams . He is left with only Prapatthi yOgam to reach his goal of Moksham . He has no other succor . Therefore he confesses , " Puhal onru illA adiyEn unnadikkeezh amarnthu puhundhEnE".
The basis for the hoary tradition of SaraNAgathi as the easy -to-practise and as a quick yielder of the fruit of Moksham is in the Lakshmi Tantram belonging to the PaancharAthrA texts. NammAzhwAr , Naathamuni, AalavandhAr , RaamAnujA and Swami Desikan followed this tradition . Lakshmi Tanthram says in this context :
" upAyaccha chathurthasthE prOktha: seegra paltara: pUrvE
traya upAyAsthE bhavEyu ramanOharA : , chathurthamAccharyan
yEvam upAyam saraNAsrayam " .
Lakshmi enlists the three yOgams --karma , J~nana and Bhakthi yOgams --first and discards them in favor of Prapatthi yOgam as seegra pala pradham ( quick to yield results ) . GeethAchAryan followed the same line of thought and described the three yOgams first and then in the very last chapter revealed prapatthi at his lotus feet as the fourth and most effective upAyam for one and all . The five limbs of prapatthi and the two visEsha adhikArams ( Aakinchanyam and ananyagathithvam ) were elaborated upon by our pUrvAchAryAs in general and Swami Desikan in particular .
This is the greatness of the second slOkam of NyAsa dasakam since it focuses on the five angAs and the two adhikArams of SaraNAgathi.
Oppiliappan Koil VaradAchAri SadagOpan
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