SARANAGATI DEEPIKA

0F
VEDANTA DESIKA

with meaning and commentary in English

by
D. RAMASWAMY AYYANGAR
Advocate. Madras.

Price] 1974 [Rs. Two

 ,3:
BHOOMIKA
BY
HIS HOLINESS SRIMAD ANDAVAN
of Srirangam Periaasramam.
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Sri Vedanta Desika has composed, as is well-known,
over a hundred treatises extending over thousands of granthas
and in almost every literary form of 'importance. Any
one of his compositions would suffice to provide the
necessary mental, moral and spiritual sustenance so essential
for our well-being here and hereafter.
The doctrines of any school of thought could be brought
under three heads- Tattva (the Real), Hita (the way or the
means of realising the supreme goal of life ), and Purushartha
(the supreme goal). Different Siddhantas hold divergent
views on these fundamentals. The unique features of the
Visishtadvaitic conception of the Real, the Way and the
Goal are set forth in every one of Sri Vedanta Desika’s
‘works. No work of his, be it brief or elaborate, fails to deal
'with them. That is why it has been said rightly, that if one
studies any one of his works, it would equip one to order
his life aright till he attains the blessed life.
Among the six Stotras that Vedanta Desika has
composed in praise of the Archamurtis of the six Divyadesas
in the vicinity of his place of birth (Avatara-sthala),
Saranagati-Dipika is of special importance. This hymn in
praise of Lord Dipa-prakasa. the presiding Deity of
Tiruttanka, known in Sanskrit as Himopavana, contains a
brief and lucid exposition of the central doctrines of
Ramanuja-sampradsya as handed down through Kldambl
 Q

Aacchaan. the foremost among the disciples who enjoyed the

confidence of that 'Prince among Asceties'.
In the opening
stanza Vedanta Desika refers to this Significant
this hymn. With characteristic modesty aspect 0
he states that in
expressing in his own words in the garb of
_

Of the COMO“ 0f Padma. the a Stotra in Praise

'
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Saranagazi—dipika consists of 59
the first twenty deal with the nature of stanzas;
and of these.
the Real (T -
the next ten slokas are devoted to
an expositionactgt),
nature of Hire; the ten stanzas that follow cxPlain
the natur:
of the gihika and aamushmika Purusharthas. The
last
nineteen set forth Vedanta Desika’s prayer-

In the second stanza it is stated that the Supreme Deity

oftranscendentglory, who is ever served by Sri-devi and
Bhu-devi, who abounds in illimitable Daya and who is
knowable only from the Upanishads, shines forth near the
Vegavati River, easily accessible to all. The third stanza
brings out the significance of the name Dipaprakasa whose
Equivalent in Tamil is Vilakkoli (afilméGlasrmfl). The Lord
is the Lamp (Dips); and Goddess Lakshmi is its lustre
(prakasa 0r prabha); and the two together constitute Dipa—
prakasa who dispels the ajnana (ignorance) afflicting mankind
from beginningless time. Then follows a description of tho
ord’s divine form from His blessed Feet to His resplendent
wn. Stanza four states how the Lord in His sublime
e[herald-like form embraced by Lakshmi of golden hue shines
w1th
even greater splendour as the beloved Consort of
fkshmi. The fifth stanza speaks of the Lord’s sublime
1fmneni, shining like blue sapphire, as a beautiful lotus-tank.
deep and beautiful,
sweet and charming. pure and purifying:
and reflecting
'

Lakshmii and'dispellin‘g fatigue.

 3

Stanza six describes the Lord, the Consort of

Lakshmi, as supporting and controlling the entire Universe,
as having the Cosmos for His body and as the Ultimate
Cause of all. The truly wise know Him as the Highest
Purusha with the aid of these and other inalienable
qualities. The seventh stanza says that all the worlds form
His body even as His Divya-mangala-vigraha. The Upani-
shads describe Him as all (sarvam) and as being greater than
everything else. Contemplation on His sublime vigraha is
most blissful and it dispels all Samsara.
Stanzas 8 to 20 describe the Lord as having in His
essential nature the sixfold attributes of jnana, bala, aisvarya,
virya, sakti and tejas; as creating the world out of His bound-
less compassion, in accordance with the Karma of souls; as
giving them the Vedas and other Sastras, teaching them that
He could be reached through the help of Preceptors, and as
creating the world, maintaining it in existence and as
directing the activities of all created beings—all for His own
sake. it is fU'tbt‘r stated that He is Himself the means of
reaching Him. He creates all sentitnt and non-sentient
things. endows them with their respt ctive qualities, and takes
delight in seeirg them at work even asa king dresses up
dolls, feeds parrots and thereby derives enioyment. The
Upanishads speak of Him as father, mother, brother, all
kinds of relatins, and as protector. Souls who through
their Karma get to be under the influence of the three gunas
of Sattva, Rajas and Tamas, could get predominance of
Sattva. so necessary for attaining Moksha, only through His
Grace. To make them cultivate Sattva-guna He bestows on
them the saving knowledge and thus takes efforts to make
them reach Him. Even as old pe0ple, children, the blind
and the crippled are led from place to place, souls are
taken unto His blessed Feet by His own effort.
The Lord enables them to cross the Ocean of Samsara
by making them adopt either Bhakti or Prnpatti. He
 5

The explanation is simple. A dwarfish person who is unable ,

to pluck the fruits hanging high up on a tree may entreat a

tall individual to get them for him. Likewise Saranagati
consists in a person unable to perform Bhakti-yoga
entreating God to stand in the place of Bhakti and give him
what it could achieve. Those following saranagati need
entertain no doubt at all regarding its efficacy.
This path stands in no need of external help; it is
universal. open to all,- and it is capable of yielding anythlng
one may aspire for. Pleasant and easy to follow, it is not
long or tedious. It is observed but onee- The angas of
Prapatti such as Aanukulya—sankalpa and Praatikulya-varjana
and some of its other main aspects are next set forth in an
attractive and easily understandable way. Saranagati
involves three aspects. (I) offering one’s own atma unto
the Lord, its rightful owner (Svarupa—samarpana);
(2) surrender of the responsibility for one‘s protection unto
the Lord (Bhara-samarpana) and,- (3) the surrender of the
fruits of Prapadana to him (PbaIa-samarpana). It is said
that those who follow the path of karma, jnana or Bhakti
are less important than a ten—thousandth part of the
performer of Saranagati.
Those who follow the path of Prapatti and are thus
assured of liberation continue to perform their obligatory
duties of the daily and periodic varieties as worship of the
Lord. Just as a chaste wife mindful of the bliss of union
with her pati (husband) cherishes her Mangalya-sutra and
marriage apparel (Koorai) damp and is engaged in her
service to her partner. the Prapanna during the remaining
days of his earthly sojourn eagerly looks for the privilege of
service to the Lord, like a crown prince. Till the end of his
life here, he renders service to God and to the devotees of
God (Bhaagavatas) and he would keep himself at considerable
distance from those who hate God. dreading them as one
would dread a serpent. He treats as straw the status of even
gods like Brahma and Rudra and would take delight in ever
thinking of the Archa forms of the Deity.
saying ‘I am Thine’, and the assurance of release from all
sins. Let not those words of Thine become meaningless
like the roar of the waves of the ocean. Though more
sinful than a thousand Ravanas, I approach Thee.
emboldened by the fact that Goddess Lakshmi described as
“Srinaati nikhilaan doshaan”, is ever by Thy side. Without
allowing me to fall a prey to the allurements of the senses
and the enjoyment of the self, take me unto Thy blessed Feet.
Pray make me an object of Thy boundless compassion and
forbearance.”
Sriman D. Ramaswamy Aiyangar, well known for his
deep acquaintance with the extensive philosophical and
religious literature of Visishtadvaita Vedanta and Vaishnava
Sampradaya, has in this valuable publication presented
Saranagati-dipika with translation and insightful commentary
in English. The wealth of ideas suggested in the original
is clearly brought out and parallel ideas in other works of
Vedanta Desika and in Divya-prabandha and Srimad
Ramayana are set forth. Sri D. Ramaswamy Aiyangar
shares something of Swami Desika's fascination for Archa
forms of the Deity. His Archa-anubhava has a special
quality; he sees in Archa the glories of Vibhavavataras too.
By his able exposition of this important stotra. he
succeeds in communicating something of his enthusiasm to
his readers. In the course of his explanation of the text, Sri
Ramaswami Aiyangar has also brought out in simple terms
the essentials of Visishtadvaitic thought set out elaborately
in Sri Bhashya.
May this valuable publication be widely read!
May the readers have the blessings of Sri Vedanta
Desika and of Dipa-prakaea. whose glories he sings!
Camp: Bangalore-4.
10—4—1974, Sn. Ranganatha-Peduka-smriti
 g. .

Srimate Nigamanta Maha Desikaya Namaha:

Sri Sundarasoumya Narayanarya Mahadesiksya Namaha:

FOREWORD
Saranagati Decpika is one of the Stotras of Thoopul
Vedanta Desika. It is in praise of Sri Deepaprakasa at
Thirutthanka (@gjgafirar) by the side of Thoopul. Being
in praise of the Deity presiding over the birth place of Sr1
Desika. naturally this stotra excels all other stotras of his,
even Varadaraja Panchasat sung in praise of Sri Varadaraja'
his favourite ch. This Stotra gives a gist of Srimad
Rahasyatraya-sara,- the premier Rahasya-grantha of Si)
Desika. A mumukshu (a person desiring to obtain MokSha
can get a full knowledge of Tatva, Hita and Purushartha if
he closely studies this Stotra.

If a mumukshu wishes to bccome a prapanna he has to

obtain first of all three things (i) Tirumukhappasuram (Sta;
@au Lurtmru'fl i.e., he has to approach first Mahalakshmi
and get Her Poorna Anugraha (gaping/8,5, gamma: GYD/i'flllb
avtbugdrweg) and (ii) Satsampradaya Siddhi and (iii) Sada-
charya kataaksha. This stotra being the elaboration of
Saranagati—as the name of the stotra itself specifically
indicates—in the first sloka itself Desika indicates the Sat:
Sampradaya Siddhi and Sadacharya Kataaksha and then by
the 2nd sloka indicates Lakshmi's Tirumukhappasuram by
referring to her Nitya Sannidhyam (eternal presencel with
the Lord.
Sri Desika asserts in this stotra that God Deepaprakasa
and Goddess Marakatavalli are the Paratatva. They are
full of kalyana Gunas without any Heya (faulty) gunas.
Other gods like Brahma, Siva and Indra are incapable of
giving us Moksha since they themselves are in Samsara
without attaining Moksha. Desika illustrates this by referring
to numerous Puranic episodes. So the Divya Dampatis alone
are the Saviours. Sri Dcsika calls Sriman Narayana as our
mother, father brother etc.. and these relationships are
innate and natural tnirupadhika). He gives the Jeevas body.
 iii

Anubhavam—a rare phenomenon to find in anybody-is well

known. His Anubhavam can only be seen in person. but
cannot be written about. He has written commentaries on
so many Stotras of Desika in English, as also on certain
Desika Prabandhams in Manipravala. His line of writing
commentaries is a unique one being full of Archa-anubha-
vam. Moreover. his line of thought and way of finding out
the meaning of each and every word in the stotra are praise-
worthy.
In this commentary he has elaborately dealt with the
various aSpects of Tatva, Hita and Purushartha, This
clearly shows his mastery of Srimad Rahasyatrayasara.
Unless one has perfectly understood Rahasyatrayasaraflit
will be very difficult to understand the meaning of this stotra
and write a commentary on it.
Many refreshing and new ideas in consonance with
Sastra and Sampradya are brought out in his commentary. I
shall deal only with one or two. He has clearly and explicitly
described the various kinds of Prapatthi viz., Svanishtai,
Ukthi (L535) Nishtai and Aeharya Nishtai. Moreover. he
has mentioned this Prapatthi as a marriage of a Jiva with
God celebrated by Acharya. This idea of Sri Desika, very
excellently brought out by the commentator, will easily dispel
the fears of many people who are under the impression that
prapatthi has to be performed only at the time of death;
J

some even think that the utterance of the word Prapatthi

itself is inauspicious. Only a very few are blessed with Atma
vivaha viz., marriage with God, as that is why it is known
as 'Athirshtaartham' (afigeieLmigfgtb, a stroke of good
luck). The commentator has elaborated this point fully and
stressed the importance of Prapatthi and put forward an
appeal to all to have this done by an Acharya at the earliest
opportunity without putting it ofi‘ any longer.
One can see how freely the commentator quotes from
various pramaanas such as the Ramayana, Alwar's pasurams
and Sri Desika’s other stotras like Varadaraja Panchasat.
Dayasatakam, Devanayalra Panchasat etc. From this the
 iv

knowledge of the commentator in Ithihasa-puranas, Alwars,

Divya Prabandhams. Desika’s Srisuktis and other Praban-
dham! is known very well. One feature to be noted in
this
commentary is that he follows the path of Poorvacharyas
strictly, nay is afraid to swerve from their path. He
very finely explains how Sri Desika has used the Chathurvida
Upayams viz., Sama, Dhana, Bhedha and Danda
.5Ir601. Gug, gsdurLLb) to achieve his object: This idea
(ovumi
is an
excellant one unnoticed in other commentaries. The Corn—
mentator’s sincerity and frankness can be seen from
where he plainly says, he is not able to know the “act Passages
of Sri Desika enshrined in some slokas. idea
Sri Desika’s prayer to the Lord in sloka 57 t °
re(:eive
special Kataaksha of Sri Lakshmi by extending pmtection at
him is very aptly eXplained 1n the commentary by Saying to
even though Sri Lakshmi’s full Kataaksha to, Pergmal
that
i
always there,—for, without that He cannot be a supreme
God, this Kataaksha is a specral. unique, and a fresh One
to
be obtained only rarely, because very few-are blessed to have
the prapatthi performed and Moksha attained.
Sri D. R. is doing a very useful service to the Sri V
aish.
navite community by writing commentaries 0n
DESika
Granthas. He has already written commentaries 0n a
majol.
portion of Desika stotras, and the Srrvarshnavite communit
is bound by duty and gratefulness to pray to Deepaprakaas:
to shower His bleSsings on him, and give him energy, a
IOng
life and enthusiasm to write commentarles on the
stotras of Sri Desika, and thus enlighten the WOI'ld remaining
With
Gnana and gladden it by Bhakti.
I heartin thank Sri D. Ramaswamy Ayyangar
for
making me immerse myself in his Anubhava.sagara of Sara”,
gati Deepika and for giving me an Opportunity to e xPl'esa
‘Thivalai’ (3611861)) a small bit of the my enj0yment in a
the
form of this foreword.
-
Kanchl,
.
Brahmadesam ThoOppul
25334971 } NARASIMHACHARI

-~ -’~'~L5€r_..'\0_%
.Wv
 P R E F A C E
Prof. S. S. RAGHAVACHAR
[Retd. Head of the Department of Philosophy, Mysore University]

Sri D. Ramaswami Iyengar has done me the honour of

asking me to write a preface to his great publication. I am
aware of my limitations but the opportunity to pay my
homage to the priceless composition of the Acharya is an
irresistible temptation.

A general idea of the stotra literature in the Visistadvaita

tradition may help us to approach this particular stotra in
the proper perspecrive. Beginning from the great Yamuna-
charya, the tradition developing through Ramanuja. Kura-
natha, Parasara Bhatta and reaching its widest dimensions
in Sri Desika, exhibits some marked characteristics. Though
over-flowing with Bhakti of the intensest type, the devotional
compositions furnish a brilliant statement ofthe philosophical
position of the school in itsthree aspects of Tattwa, Hita
and Purushartha, contain an ecstatic delienation of the
beauty of the Deity, and end with an exemplary and moving
personal prayer of the poet. Most of the Stotras are
addressed to Deities of particular holy places like Sri Rangam
Tirumalai, Kanchi, and they pay special tributes to the parti-
cular manifestations of the Lord. There is an orderly
presentation of the theme culminating in the highest and in-
tensest personal adoration.

As the tradition does not regard Bhakti as something

lower in contrast to Vedantic knowledge. and, in fact looks
Upon It as the climax of Vedanta. in the Stotra literature, in
general, there is abundant incorporation of the truths of the
Upanishads. the Brahmasutras, the Gita and Ramayana.
The Puranas like Vishnu purana and Srimad Bhsgavatam and
the Agamas, Pancharathra and Vaikanass also, enter into
Stotras. What is more, the great outpourings of the Always
 vi

are Sanskritised in them. In the traditional commentaries

these elements of the spiritual tradition are distinctly pointe-
out. Thus it can be seen that Stotra literature in the tradl'
tion of Visistadvaita is at once philosOphy and personall
devotional excercise utilising the entire heritage of philosopill‘
cal thought and spiritual experience in consummate synthesrs.
All these characteristics of devotional poetry reach their
most graceful, Spontaneous and majestic embodiment in tile
atotras of Sri Vedanta Desika. The poetic possibilities of the
tradition rise to their'lmaturest realisation in his compositiorrS-
The Stotra on hand, Saranagati-decpika, is a masterly work
of devotion in this style. '

There is nothing wanting in it in respect of metaphysics,

religious insight, prayer and amazing sweetness of language.
It is addressed to the Deity, Deepa-prakasha. worshipped
near the place of the Acharya's nativity. The poet brings
out the traditional lore concerning the special manifestation
in a few felicitous stanzas. (1—5). Then ‘he condenses the
metaphysical doctrine of God in words of utmost sublimity
(6-14). The manner of approach to Him, through Karma,
Jnana and Bhakti is appropriately indicated. The two
principal pathways, Bhakti and Prapatti are magnificently
characterised, in principle and detail (14-24). Thejlatter is
Specially dwelt upon, its elements and kinds are distinguished
and its focal values are presznted in all the required clarity
and splendour. (25-36)- The ideal of Moksha as conceived
in this Vedantic tradition is set forth in pregnant and all
inclusive words (37-40) The poet-mystic takes up prapatti
a; his personal mode of approach to God and lives through
it. as it were, in the final phase of the hymn (41.57),
We have a complete and integral vision of the Supreme
Reality and the triumphant march of the human spirit to its
ultimate attainment, through a decisive rebirth by way of
total surrender. Though the hymn contains other elements
of spiritualthouaht, its main design is to_ work out thJ
 vii

doctrine of Sarsnagati by way of personal adoption and

performance. Hence the justice of the title Sarsnsgsti
'
Deepika.

An adequste appreciation of the Stotra requires in

addition to aesthetic and mystical sensibilities, a grasp of
the masterly manner in which the entire Vedantic and
Srivaishnava heritage is luminously condensed in it and thus
constituting it a complete utterance of the supreme vision
and life.

In this appreciation we are guided most competently by

Sri. D. Ramaswamy lyengar. He is the chosen instrument
of the Lord of Kanchi and the Acharya, SWami Desikan.
He brings to his ardent task, vast erudition in the Prabandha
literature, in the Rahasyas and other works of Swami Desikan
and elucidates ejch verse, nay. each word, with loving care,
deep fervour and keen discernment and builds up, as it were,
the imposing structure of the poet‘s intent before our inner
vision. To study his commentary is to go through a thorough
education in the philosophy of Sri Desiks.

May it be given to us to witness more and more of his

loving services to his Lord and Acharya.

S. S. RAGHA VACHAR
 ix

writer, eminent poet, skilled logician, anda profound

philosopher. Above all, he was a great devotee. He was a
scholar in Sanskrit Srutis and Tamil'Vedas alike. He wrote
and sang with equal felicity in both Sanskrit and Tamil.
Nay, he wrote in Prakrit too. His works constitute the
bedrock of Prapatti Yoga He has streamlined and syste-
matised it in his magnum opus Rahasyatrsya Sara. It is
further illumined in Saranagati Deepika. His other works
in which he establishes the supremacy of Prapatti as an
Upaya for attaining moksha vis-a-vis Bhakti Yoga,are Nyasa
Vimsati, Nikshcparaksha, Nyasa Tilaka and Nyasa Dasaka.

If one follows the comse of Hindu religion over the

millennia and analyses its growth, one will find how beauti-
fully it has been evolving itself without losing its roots. If
Vedas are the principal source, the Upanishads are the end
product. They are called Vedanta. If Vedas deal with
Karma, Vedanta occupies itself with Bhakti and Gnans.
Later, Bhagavad Gita correlates the three and postulates the
phiIOSOphy of Nishkama Karma. It also contains the
'charama sloka’ which holds the seed of Saranagathi or
Prapatti. Much later, the southern Acharyas came with
their difl'erent interpretations and systems of philosOphy.
Among them, Sri Ramanuja's contribution to Hindu thought
is his Visiahtadvaitic system of philosophy.

Sri Vedanta Deaika who followed Sri Ramanujaa

couple of centuries later, gives a complete and comprehensive
exposition of Visishtadvaitic thought and tradition in his
Rahaayatrayasara. It deals with the doctrines of Ramanuja’s
system of philoaOphy and of the religious and spiritual
tradition,——sampradaya connected with him. In the very
first Mangala Sloka of Saranagati Deepika also, Sri Desika
starts with this and calls the tradition of Ramanujs,— .

“Yatheeawara Mahaanasa Sampradayam” i.e. the tradition

flowing out of the kitchen of Sri Ramanujs. He makes It )
 xi

Lest it should be thought that Prapatti is a short cut to

Purushartha, which is eternal service,—Kainkaryam to the
Lord and His Consort, Desika warns in sloka 55 that even
for doing Prapatti His Mercy should will it and also confer
the fruit thereof.

Man revels in his senses. This is true of the general run

of mankind. There are also a fortunate few who can be
said to revel in self. There is no doubt that the second
state is far superior to the first state. But, Srl Desika
proclaims there is a third state which is much superior even
to the second state and that is to ‘revel in Thee' and prays for
the conferment of this state on him in sloka 56.

Though Sri Desika appears to plead for himself, in

actual fact, he is pleadlng all the while on behalf of people
_

like us. Sloka 49, which D.R. says is beyond him in his
modesty, is enough authority for us to cite and obtain Grace
from the Lord. How and ,why?. Because, Sri Desika has
already done Prapatti for the benefit not only of his
compatriots but generations yet unborn that will follow him.
It is our sheet-anchor and magna carta-

I notice a peculiar feature in this stotra—song ofl‘ering

—to Lord Deepaprakasa and His Consort, Marakatavalll
-

Thayar. Sri Desika displays a certain familiarity and

intimacy and claim which are not to He found even with
reference to his own Lord, Lord Varadaraja. He seems to take
liberties with Lord Deepaprakasa. He almost teases Him.
Naughty, indeed! Is it due to the fact that both of them hail
from the same place!

In short. Saranagathi Deepilra is a strlng of sparkling

gems whose many facets can be enjoyed over and over again.
Sri D R. with his vast knowledge of Vaishuavite lore,
Sanskrit and Tamil, is fully equipped to enlighten us on this
 xii

Work of Sri Desika. He has commented on other works f’f

Sri DCSiki before. His commentaries, because they a" “1
English, bring Sri Desika nearer to a class of readers. Who
may not otherwise have an opportunity of knowing and
understanding him. This is a unique service that Sri 9-K"
is rendering to the esthika community. May Lord Varada‘
raj: bless him and enable him to continue to render SuCh
service in future also.

In tine, Iwould like to thank Sri D R. for affording me

an opportunity to pay obelsance to the sacred feet of Sl’l
Vedanta Desike in this manner.

3, Sunehri Bash Road,

New Delhi. 0.V. ALAGESAN
2-3-1974.

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 SARANAGATI DEEPIKA
of
VEDANTA DESIKA
cmrfitaLprrprrr'rtu: safigmi'eiscfiicasmrf' I
Lglfilbl'lii
Gmgnbprrerrnfumriclurr Gm wmgflgfispn’a must
abosfl H

INTRODUCTORY
This is a Stotra or hymn of Vedanta Desika in praise of
Lord Deepaprakasa presiding over the sacred shrine cele-
brated by the Alwars as 3655653155 in Kancheepuram-
Desika’s birthplace (Avatarasthala) is known as Teappul, and
that is adjacent to Tirutthanka. Lord Deepaprakasa enjoyed
by the Alwars as cflméearafi is thus the Emberuman
adorning Desika’s Avatarasthala, and the gratitude, love,
fondness and devotion that Swamy Desika entertained to-
wards this Lord are all amply in evidence in this Stotra.

Lord Varadaraja whose shrine is situate about a mile to

the East of Lord Deepaprakasa’s shrine, was of course
Desika’s personal God who was everything to him. Next
only to the infatuation for Him, Desika’s regard, reverence,
love and fervour towards Deepaprakasa are of a very high
order.

This Stotra consists of 59 slokas. (A 60th sloka found in

some editions has not been accepted by commentators as
7,

authentic.) The name “Saranagati Deepika" has been given

to/
the Stotra by Desika himself. It means the Light (lamp) of
Saranagati or Surrender. This is one of several treatises on
the Doctrine of Surrender (Prapatthi) to enunciate and
2 Saranagati Deepika

establish which Desilra came into the world. He is fish‘s;

known as Prapadana-kalaa-janma-jaladhih in Sansktll, 3858
55351:: uaagmtug gdgga‘lrewrrair in Tamil. Nyher
Dalakarn, Nyasa Virnsati and Nyasa Tilakam are the 01
Stotras of Desika on the same subject. Each of these stresscl
particular aspects. pertaining to that doctrine. In this Sara?it-
gati Deepika we find Desika re-stating in the form of Sam I
slokas the doctrine of Prapathi elaborately dealt with in Wh?t
is Desika’s magnum opus Srimad Rahasyatraya Sara. T1115
Stotra may well be said to be an epitome in verse of Rahasyla‘
traya Sara. As usual, poetic excellence, philosophic sublrmliy
and devotional fervour contained in this Stotra vie with one
another in capturing our artistic taste, intellectual quest and
fervent devotion.

Sloka- l .

Ug’smrucgst dugfiucgm afluétuuarrtbt'n

.
lJU'biLlfig'iong flyugspflu'mgg ungmtrnfp: I

mgissurrdsusmlhmeagsmflrumgméssiumuwmm
mrrfiquth Ufiufimflmgmfijbmsmlhflg§wmm ll
(1)
Let the great ones devoted to the doctrine of
look here at this treatise on the highly praisewon
prapadana
by tradition
(Sampradayam) of(that emanated from) the
Kitchen of the
King of Yaus (Rsmanuja), which is
not divested ofits nature
despite its being mingled '
cooked as (dressed in the
ga
 Sloka-l

Padmaapati is Sriman Narayana. Sri and Naray

gelher form the ultimate truth—Paratattva. ‘Mat’ (10,501
the compound word Srima (d) n-Narayana denotes the nitya
sambandham or eternal association of Sri and Narayana.
‘Nityaanapaayam dwandvam (sloka 5 of Sri Stuti) a Couple
never apart from each other. The Tamil word ‘ngrsb-
used by the Alwars pointedly brings out the equality in all
reSpects between Tim and Maal, much more unambiguously
than the Sanskrit words u‘u/filu: (.157, @wn‘smrtrlrll-I‘W, and
Padmaapati. As we shall see later, [Desika stresses and
emphasises the aprthak-siddha (inseparable) nature of the
union.

This Stotra is conceived and

sung as a hymn in praise of
“1“ Divya Dampati, Divine Couple, while it is really a dis-
sertation on ”ng/UWU’LDmrrmav GmeL'Ia‘nglLlLb. Sampradayam
is traditional doctrine. As this tradition originated from the
Mahaanasam (KitChCD) Of Yatirsja, it is referred to as Yatec-
3W3” Mabanasa Sampradayam. Readers may remember how
when an attempt to mix poison with food prepared for
Ramanuja came to light, Ramsnuja's Acharya laid a
command on Ramanuja not to take food prepared by
anyone but his chief disciple Pranatartihara, better known as
Kidambi Achchan (@eribrj) cgéJITdT.) So this great disciple
came to be associated with Ramanuja’s kitchen. As he was the
repository of the Rahasya Samprada) am of Acharya
Ramanuja, it has come to be known as warn/rm")
ambdrrgrrurb. Desrka refers proudly to this Sampradayam by
this name in several places in his works. In the Nigamana-
dhikara of Srimad Rahasyatraya Sara he sings @@ II—Ifizrtrgt
LOWE/sen) LnflLosrr Ulfiflln’fim wrrafilgtnbfiug...avwglrm.Drink
this nectar fragrant with the overflowing smell of Yatlrajs’s
kitchen.) In the first verse of Paramapada Sopanam (Tamil
Prabandham) Desika refers to flfimagri wmauucirafl
0103,15 wamnb s'r/riltsrcir anrrfgfiangrqcir um'rarfitucg. (The
fragrance emanating from Yatiraja’s kitchen; imbue. and is
 Sloka-l 5’

has elsewhere referred to them as "alrgyag GIL/6679,15 emf

61/1467 m/jnaqgairanm
gagged Qanirmrrgmi".
It is for their enjoyment and edification that Desika
begins to sing this stotra. Inferentially we can understand
that this stotra is not intended to educate or correct persons
who are averse or allergic to the doctrine of Prapatthi,
though they may pay lip sympathy to it. The stotra has been
conceived and sung only for the benefit of selenium;
6,5595 srvtbL'urgsIruJ lflsieriem'r.

The third quarter of the sloka is couched in an apolo-

getic tone. I am going to talk about a Maanyam Samprada-
yam—a great and honoured tradition. I know my unworthiness
for the task; nevertheless I go ahead because I know for
certain that it will not lose its Himalayan grandeur by being
mingled with my words. (I)

Sloka. 2.

19;;qu ubrfiuurr mmvgmrr a= ficmmumwmm

firisiJqurgggfirifluygbqururfigsm afiurrfi [

amgmfiagscmfismdflgm Gmcsmgswlficu
§U|3|DV5WW @fi mfimfimfisafifimm ll
(2)

That peerless Deity (without a second) ever attended

and waited upon by Lakshmi-devi and Bhoomi-devi, who
is laden (full) with innate (cause-less) and enormous Daya
(Grace), who is knowable (only) by Vedanta, shines here
near the river Vegavati with the name Deepa-Prakasa.

This sloka describes the Padmaapati of the first sloka by

referring to His Paratva (transcendental glory) and Saulabhya
( easy accessibility) and also tells us where we can find
Him and under what name.
 Stoke-3 '9
Secondly, He isa magma/nu: fond of being praised.
Bhishma sang in the Sahasranama that the Lord is a
”viola/flu: (685) Parasara Bhattar’s elucidation of this
name is to the effect that anyone praising the Lord in any
language and in whatever manner he may choose, will have
his praises appreciated by the Lord who will not even look
into their grammar or diction or their appropriateness or
otherwise. His love of, or desire for, praise is that much.
This quality of God naturally emboldens a devotee to praise
Him, though he has no capacity to praise. Did not the
Lord touch the check of child Dhruva with His conch just to
enable that child to praise, so that He can enjoy that praise?
Therefore Desika says 6733.5er adieu/r5359 39/59
Gfl'Qfl-f This being (59/35) keenly desires to praise you.
est/fleecing, same meaning.
The third and last is that the Lord is uvtrG’QpéQrmt/bu,
One conquered by the utterance of the word mascara") (You
are my refuge. I seek refuge in you.) This is another trait in
the Lord calculated to induce one to praise the Lord. For,
the moment we declare that we have sought His protection,
He will thereafter see no fault in our praise, either in sound
01' sentiment.
Sloka 7 of Devanayaka Panchasat may profitably be
referred to here. There also the names aivgsa'lw; dogwmflzu:
and also Gingrrgstr from the Sahasranamam are incorpomted
and the Lord is requested to see that those names are not
tarnished. “Vouchsafe to us suitable words.”
Here also the sloka is conceived as an JimevtuLeiatb 01-
SiVing expression to one's unworthiness for a task, the task
of Singing His praises here. (3)
Sloka-4:
Usimrrcsmrgtuasgsrr urfiaana’vaucsa gaunt:
Qmesrrsmrfifimmgmygy emanuvrflgflasfistun- l
angm‘eivgsgtr flgflgfi fumnmrmutrsmt'n
Q1292” page inapesflfifiunh alumina; .,
2
i6 Ssranagati Deepiira

reasons the true Gnanis say that Thou art above all (everyone
and everything).
——|—.)—-—

Several other attributes and characteristics of the Lord

that show Him to be the Supreme Being without a 360011
are set out in this sloka. In a sense, the traits referred t0 i‘}
the previous sloka can be said to be civarqgunfiqyudfiif
Lorrhascir or qualities by and because of which we realise He 15
the highest Truth. Jagatkaranam (cause of the Universe) has
been chosen by the Sutrakara as a primary definition 0
Brahman (2nd Sutra griswrrg'swsr‘uu mg) The immanence
and transcendence. and Lakshmipatitvam are all of that type,
unique and definitive.

The qualitities enjoyed in this sloka ate Ifi®L9§ 6506116”

sflGJoamrérasir i. e., attributes of a postulated Supreme
Being. They are (1) GYDI'raJtmrfrfig'ssmb (2) aur‘rsu wag aura"
rug'ssutb (3) aurimucuflrrgg‘saub.

Purushottamattvam was the feature stressed in tile

previous sloka; Sarvadhikatvam is the topic of this slokfl-
These two slokas (6 and 7) postulate the Swaroopam 0‘
essential nature of the Lord. It is a strange and striking
feature of this Stotra that Roopam or Tirumeni (Body) 0
the Lord is dealt with in the first instance and Swaroopa“1
follows. Slokas 4 and 5 both dealt with the Vigrah‘
(Rooparn) as can be seen from the'concluding words thereO
“H5065 and JI'T'IIESL'D (3:5 respectively. This is a practica.
demonstration of the saying dnmqyulrfi's Q'DGWUgGmW (54.1w
”-U'Gfiwfiwm “99!: The Roopam is greatly to be preferre
to Swaroopam- This is the first sloka till
now without 3”
overt reference to Lakshmi.

The next sloka deals with (7)

gunas.
 Slob-3 I?
Sloka 8.

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swr‘rmrrfiumruflgfl mcmruuepw um'mfiuis
aubgrfascgsrr gasfisu 59min mfigamm'sql
Lord of the Cool Grove! Gnanam, Balam, Aiswaryam,
Veeryam, Sskti and Tejas—these six are the foremost qua-
lities. Within those six are implied and involved a multi-
tude of other good qualities ( like Souseelya, Vatsalys etc.,)
even as the Jsgat (Cosmos) is contained within Thee who
dost excel all.

_——
Swaroops, Roopa. Guna—this order as pointed out above
has been deliberately departed from, and Roopa is placed
first and Swaroopa next. Gunls or Qualities follow and
they are dealt with in this sloka.

The first and foremost among Gunas for which the Lord
isfamous are the Shadgunss—six qualities known as Gnanam,
Balam, AiSWarysm, Veeryam. Saklhi and Tejas. The Bhagavat
Sastra (Sri Pancharatra) makes this quite clear though the
Upanishads do not enumerate these qualities all atone place.
These six are referred to by Desika in the T attvatraya
Chintanaadhikara of Srimad Rahasyalhraya Sara thus.- @613
curry (gawdmair uaficmnuuégmamnflgégm.

There is another set of gunas about {which it is stated

Govargabu aurglavsbwrfidssir Qmmquw/mIL/aigm
sumac/557(91):. They are numerous and hence this sloka
refers to them as an); (gen 95 I Several of them are
found enumerated by Sri Bhssbyakara in the Choorniks of
SsrsnsgatiGadysm beginning with the words abanurrsfi
aramfiangarlu gags/sun). After the shadgunls follow a
3
 Sloka-9 19
K

_
The essential nature of the Supreme Tattvam was en-
Joyed in the earlier slokas. He is the God to be attained
'1 his
sloka sets out the Lord’s other aspect - that of redeem-
ing souls from Samsara. What all He does towards that end
are stated here. First He projects this world into being at
the time of creation (at the end of pralaya). For that, He
creates the four-faced Brahma who in turn creates the
P 1' apancha of Chit and Achit. In order to help the Chetanas
to redeem themselves. He gives them the Vedas, through
Brahma. It is like giving a lamp to light our way
thl'OUgh the darkness of Samsara mum/9 5w: Hiram/sub
”Wrdvg'trwa’zua abgmageum Daya Sataka-IS. In fact
from creation. everything is an act attributable only to His
Mercy or Daya. That is why this'Sloka begins with the
Word Dayayaa after the first word which is an address to the
Lord.

The Lord’s fDaya does not permit Him to stop with

Creation and giving the Shastras. He Himself becomes a
Preceptor on right lines—15.55 WNW—L7 1.91”ng L9H”
©(56VII'Q 61”gig,_p¢rjyazhwar. $55?qu @(5Lb oftbis sloka is
repeated in the lst sloka of YatiraJ"I S‘Ptati_5‘°’j $5‘L’Lb
©(5Lb Gil/136,95.

ASpirants to Moksha regard themselves as the Lord’s Sishyas

- though not directly but through a hierarchy of Acharyas
Starting from the Lord and ending with onc’s own Acherya—
in an unbroken succession. And ultimately they become
His Saranagatas.

[Readers are requested to enjoy this sloka in the light

of the mantra of the Svetasvatara. Upanlslzad (6—18).
I; will also enable them to see how Saranagati Sastra is
Upanishaa'ic in origin-1 (9')
 Sloka-l 1 21

to Thee in all reSpects Thou dost derive pleasure like a Sove_

reign Ruler who adorns a doll with jewels and furnishes enjoy
_
ment to parrots (reared by him).

The Upanishads have made a threefold division which

must first be understood by every upasaka. Bhokta, Bhogyam
and Prerita. Bhokta is the individual soul, Chetana. Bhog-
yarn is aehetana inanimate, non-sentient. The first is the
enjoyer (Bhokta) and the second the enjoyed (Bhogyam).
But the capacity to enjoy on the part of the soul, and the
cluality of being enjoyed seen in matter, are both the result
of the Lord's Ichcha (Desire or Will). He invests matter
with enjoyable qualities. He invests souls with the capacity
to enjoy. Hence He is referred to as Prerita - the Director.
From Brahma down to the worm, each soul is aIIOWed to
enjoy (01' Suffer) as per His direction. He is not a whimsical
ruler but confers pleasure or pain on souls according to their
Karma. That pleasure is derived, or that pain is suffered,
only through the achetana objects. For the matter of that
bodies which encase the souls are the chief means for enjoy-
ment of pleasure or pain. Outside objects are another
category of matter which are instrumental in furnishing
pleasure or pain.
The two instances referred to in the sloka are (I) adorn-
ing a doll with jewels and (2) feeding parrots etc. In the
former the pleasure is entirely the Lord’s and Laksmi's.
For the doll is achetana - incapable of bhoga (enjoyment).
In the latter, the parrot also enjoys good food, milk etc.,
sweet things. In both the cases the real persons who obtain
enjoyment are the Lord and His Consort Lakshmi. They
together indulge in the sport or Leela of the world. @efinup/
uSIa'I eflanruJ/rLZG.

Unless we have a correct idea of the Tattvatrayam God,

Man and Matter, we cannot progress spiritually. This know-
ledge is quite essential as otherwise we are apt to think that
 Sloka-lj 353

all this and more and also

as means and end, the great ones
take refuge in Him.

When they do so, they enter into, and enjoy Him toge-
ther with several glorious qualities of His, which are enume-
rated in the second half of the sloka. He is Bliss and Know-
ledge avvamra/rartb which are boundless, eternal and fault-
less. They enjoy Him not as mere existence, but
as endowed
with all the several auspicious qualities and absence of all
evil qualities, and also as LLHLI 5195557 Islrtuaair the overlord
of this Leela Vibhuti and also of that other Nitya (Eternal)
Vibhuti beyond created cosmos. They contemplate on Him
as such sflgfimrnfi and as Lllfifi’fl? 94L"? “WGDWUUWGJT-
The gunas include not only atmagunas like gnana, shakti etc.,
1311! also
dehagunas inclusive of a most captivating Divya
Mangala Vigraham. gal/rib is the first word afar/23,8 is the
last word—536nm 6135/53 They enter into Thee—the 610/35.-
Incidentally we get to know \who are the 610/59.- referred to
in the Upanishads. (12)
Sloka I3.
éPlfiGwrcyaasw 92me efltfiwfiusfitneWI—ar
arrasrrfiGrrmu ngm' gmavrr a= Qumran: |
zines)musm‘rnflnflqggsmsfvghmgcmrmflsbrrmrm
av‘rimmh ailgacisfilflngt'n umfig‘auwfisfi l’

Sage Vyasa and others have said that if, at the time of
the birth of this soul, it is seen by Brahma or Siva. it gets
associated with Rajoguna and Tamoguna as also with Raga
and Dvesha (desire and hatred); but if. it is seen by Thee,
SatVfilUna, which is invariably assocrated Wllh Moksha,
cOmes about.

Jaayamaana Kataaksham i. e., the looks a person receive.

at the time of his or her birth is the topic of this sloka.
It has been said by Sage Vyasa, in the Mahabharataptha‘t
 Shh-14 '35
Bhattar as the Lord’s impulse to do
lasting good even 'to 7
who do not do any good act.
‘151011:: 7

d
To do good to a bad man may be a laudable trait. But
t0 an impartial
person it will be next to impossible to do good
t0 one bad man out of millions of bad men. He will be
lccused of oaprice and partiality. The Lord who is a
“Taiwan: (common to one and all). He himself having
declared “Gwn'gmtb 9151?ngng cannot, if He is to
preserve His impartiality untarnished. extend His protec-
tion to anyone He chooses unless that one haszdeserved that
Pr0teetion to some extent at least.

Envlsaging this difficult situation of the Lord, Desika

has sung about it in a Sloka of Sankalpa Suryodaya where
he has pictured the Lord as one who has two wives. each
difl‘ering from member in ideals and ideologies.

“9.6.- dsevgm asiJLI/slr aficytwa'lcgfisfi efiaflrgslmr

urfiérfim Georg/a; EMS); LlII'lTGUU'iJlLI: Um.- [
Obelmaaflfi augugfasGw auveicggscvaaac’m @jyfig'
(gmewgssflljélrwlrgufiunQ/sr .LHT'Q [15: n

-
Leela and Days are the two spouses of the Lord.
[Between them there is eternal disagreement and even dissen-
sion. Leela insists on the Lord rewarding the righteous and
Dimishing the wicked. Dsya pleads for the wicked and seek
the Lord’s reprieve in their case. The Lord cannot afford&
t0 displease either of His spouses. So. He watches minutely
and discovers what to Him appears to be a good act in a
“hired man. By reference to it He satisfies Leela Devi and a

Dlya Devi, and without ofl‘ending either. extends His pro. ‘\

fiction to the poor man. That man never intended to com-
suit any righteous act. He chased a cow round a Temple in 1“

Older to hurt it for having eaten his corn. The Lord makes j

a note that he made pradakshinam'of His-shrine and Was ;

tllel'fii'ore entitled to be protected. The example is a

very
4
 Sloka- l 6 27
categories of helpless persons, the Lord comes to our rescue,
redeems us from age-long sleep and
stupor in regard to
matters of spirit, and leads us to Himself.

That is' why He is addressed as “Mukunda” in this byt

“Oh, as well as in glass—11' 'and‘l'4r‘ante. Mukunda
means one who confers Moksha and also worldly welfare.
In sloka
ll, conferment of worldly pleasures was referred to.
In 14 and 15 conferment of Moksha is
the toplc.

_
To those who possess the necessary strength and capa-
°1ty to walk along the long and arduous path of Bhaktiyoga
the Lord’s help is confined to rouse them into activity.
9.596;“, 89"“26! (”may swirls lfiG’un'gg | Arise,
Awake and stop not till the goal is reached.- To people like
us incapable of pursuing that path owing to want of gnana
01' Sakti or both, He becomes Himself the means or Upnya.
The next sloka, therefore, refers to both Bhakti and Prapatthi.
(The reading fMg/r/fi for anagrams in the 2nd quarter has
not been adopted since it ignores Baktiyoganishtss.) (15)

Sloka 16.

Udisfi;fl;ru§fig'§ollr ussmhsr'vgjgla'sfi:
gfififimet/bsu @im afilassbfluumtrmlh ]

um: 5Qfi6§dfiQpUUW§W§W swam-1

fiyrgrrdvgstnhivwmmc” Unfilcgarr umn'flfirh u 16

Bhagavan! Being induced by Thee to adopt any one

Of the four methods, Hhakti, or Prapatthi, or mere utter-
anee thereof, or Close association with one who has adopted
'5. men of this world get protected by Thee. and
at the
Draper point oftime, cross this ocean of samsars (birth and
death).
 Sioka-l7 29
BY Thy faultless births which
are of various and varied
forms, which are true (having
no tricks about them), which
never 8W: Up or forsake Thy essential nature, which are
l-“1t0uched by prakriti (Satva, Rajas and Tamas). which have
been assumed
purely due to Thy Sportive instinct and which
are calculated to
protect Thy own people and destroy (their)
f0“, Thou dost establish the ancient Dharmam.
—-—‘—

After having referred to the various steps taken by the

Lord out of His own
mercy to redeem people from Samsara.
Desika refers in this sloka to the exceptional excellence of
the Lord’s Avataras
(Incarnations).
(I) They are all blemishiess. (2) They are 0f
multifarious forms. Vide [ms/0661p Guzman/mafia Lina/5
.GIHL'I of
Nammalwar (3) They are all true and not
mere illusions apparitions or hallucinations. (4) They
never forsake the innate nature of the Lord, (5) They
are all made of Suddhasatwa, a material which is aprakrita,
not partaking of triguna-Satva, rajas and tamas and
(6) they are all the outcome of the Lord’s sportive instinct
or desire to indulge in vihara - not the result of compulsion
of any sort. This isa succinct description of what is known
as Avatars Rahasya touched upon by the Lord in the
Bhagavad Gita (gt/ism 51m .5 Gm Bails/Lb etc.).

Lfl'tiY. the twin purpose of Avatara awry urfigilrlraw

Ind acina'icgfiwmm are mentioned. 455L511 [Mania and
“Hawaii/ward). The Sadhus pertain to the Lord Himself:
hence they are referred to as ams'ul‘ilu His own. Vipaksha
can only mean enemies of His devotees, for He Himself has
no enemies “ l5 Gm gemssz’LI/rsfvfi’n

By repeatedly coming into the world in this wise He re-

establishes the #jupimtb or pristine Dharmam from time
30 Ssranagati Deepika

grimembsiogrrumm‘rgg'rrw ombuauruSl are His

totime. (17)
own words.

Sloka 18.

lflmcpwfipgfiwfl @tfimrrgfil uggrrgfl .5:er

mg‘ggfisifi (3g; mmmemrasugascymfl l
:3; thjyumtru‘uumsrfl fiagpm‘nduggfimfl
ufluficurrumerpubmu $611111“ 18
38605 9101595

Lord of the Cool Grove! ( 5666mm). In the spray (small

all the posts of
drops) of the ocean of Thy immense glory,
and low, get fully and wholly im-
power and position high
mersed. And yet, such a Thou by reason of Thy Seelaguna
closely resortest to (seckest the company of) low persons-
Wonderful!

.When Desika sang about the avatars of the Lord in the

the
prevmus sloka he remembered how in several avatars
Lord freely mixed with the lowliest of the low. Contrasting
l eir lo Nliuess with the immense
greatness of the Lord, the
poet stands aghast for a while and cries hanta!
The greatest persons known to us are but pigmies when
compared to the Lord. The high posts — which look high
and lofty to us - of Brahma, Siva. Indra and others—4“e 5°
small when compared to the mighty eminence of the Lot4
that they are here said to be drowned in a small drOp 0f tb e
ocean of the Lord’s greatness. And yet as Rama an
.
Krishna, how closely and how intimately did the Lord mix
with such people as Guha the boatman (hunter) Susfleva
the monkey-king, Sabari a hunter woman K’uchela tho
picture of dire poverty. Kubja the curved hunchback me
folk of Gokul, and a vendor of flowers. where
alglr‘r:rant
and where is their lowliness? Nothing “9'
greatness
d“
.. ”n e . not a bit absshed, the Lord sought them all 0‘1.“ “n
 Slain-19 31

moved on most free and intimate terms With them. This

trait of the Lord known as Seelam or Souseelyam has ren-
dered the Lord dear to every devotee. And here is Desika
losing himself in high appreciation of that great quality ’
which Valmiki has referred to as Gunam simpliciter. Seelam
has been defined as Log/JJGgir Lia/66mg 67'0ng Igmfiil’amb‘fi’
G“W1:- This sloka elaborates the several parts of that
definition using several words found therein. ( 13)

Sloka I9.
ostrich@mrr‘rbgjesuvmraoga-Un‘mro-mréimrr-
finding-lbwm-dicosfi-avlhwwrrémmbma= |
ametreisgthhurPaqsouwn’u@anasuiwuvthqth
iamlijflésgstflampgmgnflgm as: uvgrsobrtu: u 19

To those who see how Paramasiva is dependent on, and

subservient to, Thee, from episodes such as those relating to
(I) the king of Kasi (Varanasi) (2) Vrikasura (3) Andha-
kasura (4) the bow (Dhanus) (5) Baanssura and (6) Ganga,
and by reason of reference in the scriptures to his birth, his
being given a name, and to the conversations (between him
and others like Brahma) andvalso beeausa of his own sayings,
his fear of A‘mbarisha and his being the recipient of curses,
and the like—to them who can be the refuge? {Will such
persons here regard any one but Thee as Protector ?)

The Lord’s transcendent glory and greatness are stressed

in this sloka. And that is done by pointing out how those
who have read the scriptures will conclude that the Lord
alone is the Superior and Supreme Being far above Parame-
siva who alone ifat all can compete with Him for Supremacy.
There are numerous episodes in the Puranas in which time and
again Rudra got vanquished by the Lord whenever he at-
tempted to antagonlse Him - which he unwisely did on
32 Sarahagati fieepika

several occasions; some of them are referred to in the sick?-

Two of them furnish instances of Siva opposing the Lord In
battle. (1) To help- Kasiraja -- king of Varanasi -_Wh:
tried to support Paundraka Vasudevan against the true an
the only one Vasudeva. Rudra joined in the fray and
opposed Lord Sri Krishna. (2) Similarly Siva siding Baana-
aura tried his best to rout Lord Sri Krishna. Amudanaar
finely sings about this.

anfiggmsungnb Grflqpasfigrgtb amatb apt-£5637

@fiéfiwtb. Gwmutb QM’ILMB (9:581:09. apalwcslb
agngmQuairy Gurubgih. ammo-fir flung) Qun'guggs
swash.”
That is what Krishna did. (Gunny. is Kali. (3qu is
' '
fever).
‘

Vrikasura got a boon from Rudra and

acquired the
power of shattering a man’s head to pieces by placing 11“
hand on that head. He wanted to try that
himself and chased him. The Lord power on End!"
by a trick made th°
asura place his hand on his own hea d and
troyed. Andhakasura was another who thereby get des-
teased and tormfbllted
Siva who got saved by the Lord’
s intervention .

The reference to the S

araasana or how may be t0 “1°
Siva-Dhanur bhangam in R
its origin In the Lord's f amavatara.
eet durin ' '
Tl’lvrkrama
.
and Siva became Siva b3 Avatars
his head.
(auspicious) 3! receiving the River 011
 Sloka-20 33

The curse about the Kapalam (skull) of Brahma, one

or whose (then five) heads Siva had chopped ofi‘, was bani-
Shed by Narayana.
Nammazhwar refers to this as firmly
establishing Lord Narayana’s Supremacy- Qua/1955710
awwfimégm L‘mrwairrgmaégib Lflp/régtb Islrrutssurmicsur,
“Ll/’60 IBséerrréesraig/é amirQeraibnélsér.

Ambarisha episode is separately referred to because

that is an instance where Sage Durvasa and Paramasiva Who
sought to support that sage were obliged ‘0 obtain reprieve
and safety, not from the Lord, but from a sincere devotee of
the Lord - Ambarisha.

From these several episodes it is seen that Paramasiva

himSelf is dependent on, and subservient to, Sriman Nara-
yana. Thereafter can any one doubt that He alone is our
sole refuge .'. Out of hosts of Devas, Siva is marked out as
a tOP-I'illlking Deva, and if he himself owes allegiance to the
Lord, need any one say more to underline Narayana’s
supremacy ? (l9)

Sloka 20.
assurrGlsmsir 951:4: eissu mmrfiguumgfifl’gnfi
anthems M60925 émégflfilwéfim” _ _

GUIT5MULTI§ l

avihflunflgavgingggngm: smmGnu gqurrGarrr:

abfijmirmgflriumgfl Uflamflgsfi: eastward: (3551; 20
“Where Is this Supreme Ruler of all. and where are we
(infinitesimal beings)?" - to persons seized with, this fear
which prevents them from approaching Thee, Thou, imbued
with mercy, and taking the form of a Sadguru (noble pre-
ceptor) at the prOper time, makest them fit to approach Thee
in a trice, by conferring on them perfect intellect taught by
Thee which will be there as long as the Atma is there.
34- Saranageti Deepika
The sloka begins with echoing Nemmazhwar’e excla-
mation JIlbLDITGBT aufiflfihmsir =9;de Gra'mfilLfisglrdT. "J,”
@ri‘ 2' "Where and who is He; and where and who am 1?: -
There is that amount of immeasurable and nnbridgeable dlS'
parity between Him and us. When we think of this aspect,
naturally we become prone to run away from Him. Even
Alwar is said to have attempted to do so in his 6116116611th
@gmrruthrrtfl (1-5). This fear thus engendered in us by
the Lord’s transcendental glory and our utter smallness is
here referred to as 0.146105ng — the fear to approach.
Merciful Lord that He is, He dons the form of an Acharya
at the proper time in the evolution of each soul, and out of
His infinite mercy imparts true instruction (ggwggum )
which immediately renders us fit (Gunilla/fag) for com-
munion with Him. This true knowledge and perception given
to us by Him as Acharya remain there for ever and ever.

Perialwar refers to this benefit conferred on us by th"

Lord =

“againsmlruflaw @6116wa 1.9mm

efl®69§g
ere-619167366”
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.
damggama My,
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Lurgafieuécaaw mwfigqfi'n @Lrfiw

In sloka 50 of Daya Satakam t his

.
mg to us as an Acharya is attrlbu
act of the Lord (2031'
ted to Daya. Note the
word glLl/TGG‘ITIr in thil sloka.
.’

WW5 S: seemsto be a better '

reading
' '
than emeG'D"
(M5 5’ '

(20)
Sloka 21.
 Sloka-2l 35'

The great and true ones first make their minds fit by
Yama and Niyama. then by controlled asanas (postures) and
SUbdued breath (praanaayama) conquer their sense-organs,
and with concentrated contemplation meditate upon Thee
(by Dhyana), and ultimately visualise Thee by the two kinds
0f Samadhi (profound meditation).

t----—-
After having dealt with Tattva (truth) in its various
BSpects,‘ Desika,from this sloka onwards. begins to deal wrth
UP3Ya or means for realising the Lord. Bhakti and Prapatthi
are the two broad divisions in regard to Upaya. Perfor-
mance of Bhakti yoga by means of Ashtanga yoga is first
dealt with. And that is the topic of this sloka- The eight
311833 (component parts) are l. Yama; 2. Niyama; 3. Asans;
4. Praanaaysama; 5. Pralyanhaara; 6. Dhaarana; 7. Dhy-
aana: 8. Samsdhi. In Yoga, Semaadhi is referred to as the
angi and the other seven as its :mgas. This sloka refers to
all the eight in that same order. Yama meaning self-
control and Niyama meaning self-restraint are practised
first with a view to make the mind (out to employ itst If in
contemplation) fit for the task. Then comes the body-
control and the adoption of a suitable asana or posture.
Seated properly in an asana suited to meditation, the upasaka
next begins to control the breath and regulate it. This is
the Praanaayaama stage. It is followed by the pratyaahaara
which introvelts vision from external objects into one’s
own interior (self)—»byno means an easy task. AVedn
mantra blames the Creator for having made all the senses
look out. It requires great courage and steadfast determi-
nation to turn them all inwards to visualise the Inner Self
($0305.55 New J/Lbcggg'w Lasers).
.-

Now, one has equipped himself for the next step— Dhaa-
rana, steady abstraction of mind.- This enables Dhyaana,
an unbroken series of mental realisation (like the flow of
4'1 Ssranagsti Deepiirs

Mukundai Saranagati, which is a shadangs yoga!!!

(yogam with six component parts), is fit to be adopted by
even the eternally slothful and indolent people, is free from
fear of any sort, is entirely self-sufiicient ( there being no
need to solicit help from any other quarter), is fitto be
adopted by one and all, and is capable of conferring all
desired ends. In addition, it is easily procureble by Acharya-
upadesa. Therefore those who believe in the observance of
this Shadangayogsm with reference to Thee, hold it in hilh
esteem.

—_
Ssrsnagati is known as Shsdanga Yogam and is here
referred to by that name. Five angas and one angi, or six in
all, hence opticflfin' waggasfi: Bhakthiyoga is Ashtanga
yoga; _Prapatthi yoga is Shadsngayoga.

six excellences that are there to see in this six-anus

yoga, are mentioned.
1
‘fi‘umifm'ffifllvlb Even an ever indolent person can
adOpt it, because it is to be performed but
_

once and is 0V“

in a trice. auégg! afrfiga’uurb and
. Wanted . .
figs”'uJ LD. I 0
Bhaktiyoga you will have to ceaselessl t 0 ‘ l
y l for ages and age s
before You net the fruit.

2. Freedom from fear. AS the

e mm burden ‘5
‘
.
on the Lord. where is any so thrown
- - . . 0P0 for fear from any quarter f
ouLo @fimflutrg 59,19
wrrggflbn
3. No need for any external
help.
4- Capable of bein
world irrespective of Sex,“ adopted and followed by the entire
_

caste, creed or colour.

(5) Havin I! the
90W" to secure
menu. alone. any desired frtiit, 110‘
 Sloka-27 43
(6), _Easily learnt through upadesa. uflaw
0011
mum ’3 weave;
Preferable to the reading MMFGflGWGfiG’DTUGHJ
_Each of these has to be
re contrasted with the corresponding
ol‘flull'ement of Bhaktiyoga to realise the full meaninfl and
0° 0f the
points made here.
,
For all these this
est
eem by reasons, Prapathi-yoga is held in high
the knowing ones. (26)

SIoka-27
5m5:fifl'fiaasbmeflgmmsiqug/rgthsbun:
disQfiiizt'flJ/r Lub: ciscgumrrgsrrtb afiasg/rfiuvrdies/F i
“hm/"5711's
um dvmuJCyanu Qfimufisg:
5muhwrrflumfi¢l figuzmmLI/rwvdsagmr H 27
( The wise ones) set their face against transgressions of
Thy cOmmtlnds
indicative of adverse and hostile attitude
t°Wards Thee. manifest
a desire to fall in line with Thy wishes.
re‘m‘t'd'y recount aloud their numerous foibles and faults.
banish all doubt
regarding the eflicacy of this method in
"Owing the desired fruit, keep on repeating "Swamin!
(L0H!) Pray, of Thine own accord, be
my Saviour." and
°fi°f (Smeit) the burden of their protection to Thee who art
Omnipotent.
___—
The Shadangas or six component parts are set out in
‘3 Sioka. (l) A firm resolve not to be hostile to the Lord.
is is known
as gyrgfiebmmigpmtb. Eschewing oppo-
'ltion to Him. ( 2 ) A determination to positively conform to
_

58
will. This is cgg/fiwuav/i/GGDULIJ. (3) Loud and unaba-
s ed
confession of lowly state before Him. At least now
a "I know our trueourlevel or rather depth of depravity. and
Say it out without
trying to hide or whitewash as we are
Prone to. Alavandar's sloka cane/fumes.- «margin.- has set the
Standard in Karpanya-anusandanam. The 1-1/5: meaning again.
 Slain-31" 49‘

That Lord’s desire

Vedahi: Desika who can be “fulfilled only by followers of
has postulated and promulgated a path
t0 reach Him available
to one and all. (30)

510160-31

5636111 “(355 fimgflrfimngwfinrfizwm

fifl'gnh ganglrgwwrr sfilgflgsrrfilcaspasrr: I
%G§Qmuwgm‘r5e5rn Uifiefii’uJuJir (355
"-lQ'jgarr‘tbfi'rfiglu qmmrgguglh uggp'sgflll 31

Lord meditated upon by Yogis! Prapannas coronated

by Thy Grace in the seat of kingship consisting in loving
Icrvitude in the celestial Region, become freed from all sin
and attain the state of a Crown-Prince by service rendered
‘0 Thee till the fall of the body.

.—_——-

Desika here refers to the kingdom of Service (@m‘mrfism

gar/razlulb). To the Prapanna that kingdom is secured by
L01'd’thract:. He is going to be crowned king in the
a" G’ HUGE — celestial scan—later. But immediately be is
raised to the position of the Crown—Prince who will take
Up ki“Eship sooner or later.

It was marriage in the previous sloka. It is kingship

ln this,

The certainty of Purushartha is vouched for by saying

that the Prapanna has already become the Crown Prince
(hip-apparent to the throne) here. The kingdom is hence-
fonh his by every right. The Lord’s Daya has among}:
lhed that much for the Prapanna.
.

7
 Sloka-33 51

Thus is every day spent by the fortunate few who

have by the Grace of an Acharya become Prapannas,
and Who are certain of the Lord's Protecting Grace
taking them unto Him at the end of their life. Till
then they take special pleasure in serving Him here by
Aradhana or worship which is no longer a means to
an end but an end in itself. (351.50.5qu Maegan
cation)
GU’VQI-
Guam-r1518 611507141;de 3&5;ng enmeem
This is the ideal that Tirumalisai Alwar hss set
fer us.
(32)
Sicko-33
mifliavbrmw .rflwamisrmsmflfiwusisw
udsg'aqur mgwdgmofificsuufigsugnqsfiun’ ]

umGsusu asrrsuafigifilgrr g‘mggurfimus fimrrrh

flacmfl'fingUQlLlfl'fl'5sglUfl'lhsmur'rqur H
33

The worship performed to Thee by persons with

miflds uncontaminated by (the sixfold) faults like
Kama,
krodha etc., gladden Thee like garlinds lovingly
prepared
by firm threads, conditioned by Varna and
Ashrama,con.
iaining suitably placed leaves (Tulasi) and flowers
and
Offered with devotion to adorn Thy chest
t0 the occasion (or the time of the day.) appropriate

_-—-——

A sloks with a double meaning (Slesha).

of flowers tied together by strong strings and Garlands
of pleasing admixture of green leaves (like consisting
Tulasi) and
muhicoloured flowers offered by devotees out of love~
no, prepared and offered with glove, glsdden the
Lord’s
Cart.

Prapmnas strictly adhering to the prescribed duties

Pertaining to their respective Varna snd Ashrama Wor-
Ship the Lord by the eight kinds of flowers
shim“.
 Sloka-BS 57

The end comes in the shape of the soul’s departure from

he body. That
process is mentioned here. Incidentally It'is
statEd that in the case of everyone including Yams. the god
of death, it is the Lord and Lord alone that brings about
that
“10
95365st which means uprising of the soul from
body.

The ten indriyas are gathered into the mind. That mind
in the
pramavaayu (gnaw aural) which in turn seeks refuge
in the soul. That soul mingles with the elements in their
allbtle state and joins the Lord.

This is the process applicable to the common run of

mankind. The next Sloka refers to the utkramana of the
Prapanna. (37)

Sloka-38.
wflmwfiflcwlflllpcmndfiuflmwmcw surr
“161656013511 qumfifis avufi
figufimufi l
”frigatfl'vmlllh fiwucgi ofilficmwujsfisuffi
1551910 [menu/mum lbfrfi U'Ofllrfienrni 591.5“38
Lord!with a view to make Prapannas enter
into
Thine own Sthanam (Paramapadam) Thou who dost
reside in their hearts quickly make them (their souls)
enter into the Sushumna Naadi which is above the
hundred naadiS (in the human b0d30— this Thou dost
either in the Dakshinaayanam or Utharaayanam, either
during night or day, just at the end of the life as de-
termined by Thee.
'

_—.—.—.

To the Prapanna whichever is the place or moment .'

fvhere or when his bodily existence comes to an end, it i

1' auspicious mirasflsthrwg .rsg‘auawnog. This is
not 1'

l‘0 in the case of Bhaktiyogs nishtas. Their

utkrenti
60 Seranagati Deepika

Bhagavan! By thus aspiring for the glory of serv—

ing Thee, a glory obtainable onlyfby those blemishlfl-‘t
great ones who have sought refuge in Thee, I feel
have committed an offence; yet looking at my “Glen‘s
(Poorvacheryas) about whom Thou hast Thyself 0““5
(said) “my soul". Ideem myself worthy of being PTG‘
tected by Thee. ’

EIlrrGJrrtflrl’aaiau seems in myhumble opinion a more

apt reading than wrGarnflrl’asggu. The words with which
Alavandar’s Stotre Ratna concludes are brought to our mi” '
£17,5erme mtrgqprfith GfileurraisluhI/lmfifi wgdgggm c913”
guflg’sswr. The poet looks at the great Puruehartha he ‘5
aiming at he also looks at himself: he feels abzsbed 2?
.-

ashamed—nay, he thinks he has offended the Lord by aspll'

ing for something which only great ones can achitVe-
Immediately he consoles himself with the thought" I am
a worthless person, no doubt: but my Acharyas "”6
they not persons about whom the Lord has sung @69ng!
agmmmom wgtb. Am 1 not an casiLBlu ofthose Acharyas?
Solam also deserving of, and sure to obtain. protectio‘1
from the Lord.

Bysatisfying the craving of this unworthy being, wht!t

does the Lord lose? Nothing. This is very beautifully said
in the next sloka.

Sloka-42
ugmrrmglrfl’rhgflqyfiifil: urfiqéggbt'nm,
ass gmrrfiysgw Lnufl (Burreisgbrfl (835 “0515535, I

geispciug", £inrrhéstfigbnnfi 93m (395meme

gimmngr’rmpa—ucwp W‘Lbrl'smsfler ll
42

What detriment would occur here to Thee if I also enjoy

Thy infinite glory enjoyed by Lakshmi. Bhoodevi etc! DO“
64 Saranagati Deepilra

said: “I know all these are good and must be followed:

1 also know all these are bad and must be rejected. But I am
unable to follow the good and reject the evil.” That was 8
negative aSpect. Desika however says here “I know what ii
bad and ought not to be done, but I never fail to do it-
I know what ought to be done and I make it a point never
to do it.” Thereby Desika seems to indicate that he need.
the support of the Lord’s Daya in a much larger measure
than Alwar.

Our faults and errors do not stop with 41/:ng ,fitu 517me
and eigg'lu JIdBHWlle. There are others (.q/firugfi) similar
transgressions in shoals.
Unless the Lord’s Daya comes to our aid what hope ‘9
there for us! The Lord cannot help us, for our tranSgres-
sions are all against His rules. His numerous gunas lik°
Gnana, Bala, Aisvarya etc., cannot help us to escape His
wrath; they will expose us all the better to His ire. Only
Daya—that great quality of the Lord which connotes mercy,
grace, compassion, sympathy and forbearance-that alone can
come to our help, and so we must pray for Daya-s presence
at the time of securing our Purushartha. In other words
Daya is the only Upaya—means, refuge.
Sarvabhaumee. means am Empress to whom nothing is
impossible. In the Daya Satakam Daya is Sp0ken of 25
(gamm‘u amnim QuenLB and @Gmrvbeurl’. (44)

Sloka 45.
tut'nwfimmnwrfigfigaifiafla‘ “SMILE lugtrwg'b
firhmb IJJLIJ flamfiatafim' GIUQJqun'lfigr/Ufindv‘uml
curbsivmrrtfigydvsiimwfifl 55‘3““ Wfla’arwurranrés
{mg gwgnfigsme-IW £551 45
muggwmggm L:

Lord! Thou now dost stand reminded 7!.

e. I- now
remind Thee,of the gm" IiBhlP-OUS doctrine
truly exprfl‘ed
 . Sloka-47 67
It has been Said ' that Wh CD Sri. Rama Of Hi,
'Incarnat' this world for His Heavmlgtggegnd
.
0, He took
left
With Hilgn born and livingoi n Ayodhya
Jffifl'lfijigcrafmfidr' .
=9,ng ' '
@mgmfifi Ggp‘fl 15 Kula'ekara].
War’s de scription of this fact.
I: .
NammfllWIr’s
. 14qu
@75me giviwéwwurrfi
. .

GIL/H'stiTfljlgfir GU 59“”Qlfitgabggmshn Gen under-

stood by
56;: Co Pimentators as referring to the of 811
and Sundr Y t o Vaikunta, though OthersgivC a diet?“V
cm; inter...
pretation to those words.
'
Koorathalwan in sloka 69 of his Var515:2: Siam oaks
.- "It has been said that ained
figlrytibVagdaraja and Bhakthi, and by no oth er means.
y nana. Karma
which out of these was pursued b th denizens
M ay I know thayt the
way of saying
of Ayodhya 7” This is one their
had not any sue h yoga to credit, the Lord
2:5:1::
sole reason that they lived in Ay 0 db ya.
with Him for the .
them
Ja‘lrermb (50,010 to
«

living?!) Ailldh;
W’TGP'JD
J/Gu'mr‘ifiujdj of
eminence merely because
. ,
attalned
to the Lord - Desika shows theknoav: w
So too we can pray land, though we don’t
lift t 0 His
(O us — to give us a GnanayOga, or Bhnktiyoga, and
Karmayoga, or subdued our
conquere d our senses
,

not given expression

at Dcsika has
stotra in praise of other
nt in an a personal touch
in
is a propriety and 6’5,
Emberumgns.
There
Menu
wraflgruumw
in this sloka, Divya‘ Desa and in n pl?“
the anusandhana at this being
Desika was cmDcepaprlkasa-“thc agrahlram
SWamy every
Temple of EVcry sacred city,Desrka
Very near the Tooppul. nd will claim
0f
knOwn by the name Emberu'man can 9“ mm, he
is
and every But with wonder
DiVya Desa be. No
belong to it or
to Peflain or w
6mg”; Ggfiaar
‘

'Wflqé) .
 Sloka-49 69
3

Elle: are ever so many feats that you O! Lord! achieve. The
Stands without any bank—porson becomes
"one b: nectar—a
Comes a damsel, and so on. Is it totally beyond you
d O a t1'le
that Will subdue and concentrate my wretched
InindP’.

£1} the Varadaraja Panchasat Desika warns the Lord

that 1 He does
not put down his sins immediately, they will
‘0011
cu
fit out of hand even for Him. unaiimb gem/nil (FM
WWI-9:91.13 a/Fuv. Please look sharp.
If Swamy Desika, who led a pure and blemishlees life
fe "I that way, what about us? (48)

SIoka-49.
tEllfiivgsrn'n firug‘firfigfl) Ggsufldsswrrampcsn' (3m
§§J$fiflfi5f fimficuanfiwiéwr
“GEM/r I

lliuJvaga'vlu Ebfiwfiqm'mbégwuil pimp/rial:

gricmr (yag‘lisgs Lufigeisgj o_mruJ 61613:.- H 49

Mukunda! Let Prapatti performed in the presence of

(01'to the knowledge or with the help of) Acharya, and let
the Utterance of the word of Prapatti which is faultless and
alretidy available—let them remain in respect of what Thou
100kest for in me. At the present moment, to me who has
had his prapatti perfomed in regard to Thee who area
Poorna, by my expert Poorvacheryas, this Upaya becomes
l't-tdundant.

This sloka is not easy tofunderetend. There appears to

be a reference to the three well-known forms of Prapatti :-
l. Swanisbta (performed by the Saranegatha himself. 2. Ukti
Nishta (8—557 Ifiafiwl.) in which the Saranagata goes
through the process under the guidance of his Acharya and
(3) Acharya Nishta wherein the Seranegatha's Acharye
 Slok‘a-Sl 7'1

Bhagavan! Enough of Thy probing into my credentials

01' qualifications. I do boldly bear the designation ‘Prapanna.’
It being so, (at least) for warding—off blame attaching to
Thyself, please make me the recipient of Thy Grace.
._.—__.

Swamy Desika is an expert in argument, as in every

other art. Here he requests the Lord to stop enquiring into
whether prapatti has been properly done, if so, in Which of
,

the modes, and so on. Enough of that enquiry and research

Rightly or wrongly I boldly call myselfa Prapanna, 01.1mm:
other people refer to me as a Prapanna. If you do net]
.

protect me, What will happen to your titles like (for

(Toma “0-? Swamy Desika is here taking a [cat- Out
favourite Alwar Tirumangai Alwar, “ho refers
to h'
?5 {5
his
as one Gfifwfllu LméG’a; uJ/ramruilg' Q’flecir WholmSclf
about the world believed by one and all to be {m go“
a
of the Lord. If I am protected, well and good _rue devotee
will the world say about you? 5.57de7 glf not, What
mewanemia-gym
9” 9““? WWW“ wanes asflmggmwr
QJITG‘D LDQ‘U’TGF- You will mg,” lose the
respect
and regard which you now enjoy.

Saahasam is a bold or rather rash act. .I am snilty of

saahasam in calling myself a prapanua and in passing ofl‘ as
before the world: Yet if I am'not protected,
a prapanna
will be tarnished. To avord that. please
your fair name
extend your Grace towards me. (50)

Sloka 51.
(3m
£331.” N65 @GMW WJ@555 “EQEQQLDIT
abeijwrribrrascavnsfl angwanaveu urn-Lye” a” l

dad] pain @939

umgggfl disk-gunfifilavgg .
51
‘rflquu @Gmrgm Siffla'fiuwm
n
L'D
air—L
 72 Saranagati Deeplka

Lord of all Gunaasl (Auspicious attributes). In regard

to me who has acquired the designation that I am a Saranfl'
gata (Prapanna) in spite of my being a great sinner, please
confer in private with Dayaguna etc., about giving the “P or
quickly accepting mo, considering what alone will conduct: to
Thy credit or otherwise.

This sloks contains a sentiment similar to the one voiwd

in the previous one. but states it in a revised and refittlcd
form.

Pray do not rush to protect me in order to escape “Om

apsvada (blame) or paraabhava (humiliation) (Alavandlr’s
way of putting it is urnrqur mg! mGg pay/yam). Talie
your time and think over what to do deeply. Please don’t
feel hustled. You are a Gunesa—Lord possessing nurnet'Ous
auspicious attributes. Please get up a conference of all your
Gunas and decide therein whether to protect me or to giV°
me up. Only, let Kripa (Daya) be the leader (foreman in a
jury constituted to advise) and preside at that conference-
(In the Daya Sataka, Day: was enjoyed as defence counsci
in s criminal trial). The pros and cons may be duly weighed'
I am a great sinner. But I have become a Prepanna-
rather, I am now known to be a Prapanna. Can
you afford
‘

to give me up because I am a sinner? or should

you not ms
to my rescue because I am a Prapanna, By doing which!
will you be benefited or be a loser? Please
conSider. The
use of the word Wmmmfil in regard to parigraha remifl 5
us of the threat uttered by Desika in sloka 38 of Varadsrajs
Panchasat. If you tarry any 1038“. my sins would 113“
sprouted to such an extent that even you will be powerless
to put them down.

In the slokas that follow Desika yer

y beautifully goes on
mentioning several reasons how and “lb y the
Lord Himlelf
..

will find it diflicult and unprofitable to

Himself to give UP a
 73
SlokI-52
and 3:35;:
own words
Pr“I’llilla. and how because of His of all. a rewar a
He is bound to protect. On
the top 5‘)
as we shall see.
Hun the moment He protects us,

Sloka 52.
gmgfilfir‘nngm:
mmrauirffi
“Mirth gswn'
uu‘efiyésufirrv: I
gwfl‘fifig u'mfigs 6mm:efleom'rgmslfi ism?)
ggsrrfi gmirgunpcasr g5 52
avmgmm ll
nhisrursfiurgbfi rfilqygrr‘rfi Lnqur
(lose) the“
(Low Thou caust not afl'ord to give up (2) Ocean 0
1)
Well-known titles of Thine namely (I) forbearance (5) ex—
Swamy,
who has
Dan (3) Sweet Person ( 4 ) One and sundry (Sauseelytlm)
°e°dinsly free in mixing with all and (8) libe-
(6) One who is a slave to His votarics (7) pure .11 there
"1 to 3 fault and (9) bereft of blemish _ toLgive up _

along with me.

A very fl“ “‘5’ 0f saying to the Lord .- “If you do not

get
protect me. you will lose me and you are not likely to
another of my stamp so richly deserving protection at your ,

is
hands (fin—HEP : 55a: Inn-5 gfiwm‘AIIV/andar). What
Will lose all your greatness and glor and forfeit
“forum-you
youri” Nine of
your "am to 'several titles that are now
when you lost:
will lose ‘hem'fall
2:?) “1:233:33: can???
:50.“ ‘? lose those great qualities
of yours,—but that will I; ° meVltable result of not protec-
'
ung me I If I g0 Iway frOm YOur presence s u d by yo u ,
mind you, I shall not go alone, “cs.
greatprrne
It Ct: at: yours
will all follow me, and you Will no 10%"le g: imposition to
.

claim to be a Swamy, or a Dayaaaagara “d

In the Varadaraja Panchasat only one title was referred
auwtraaflgsm (sloka 35) as likely 10 b’
to WF@‘§”ML?
titles are‘mentioned.
10“, But here nine
10
 Sloka-53 75
hold of his feet? ca/Isfiléu'wmf’um m7 Jamérmmtb—
(Sri Bhashya).

Sloka 50 began by saying, Pray do not think about what

I really am, but went on to say “please think of yourself and
your glorious gunas for retaining which at least, you should
protect me.” In this sloka Desika is willing to have his own
qualifications considered. He summarises them in one
expression gem/m erg/rs csyélessrransrv:—more sinfufthan a
hundred Ravanas. Undeterred by that idea, Desika reminds
the Lord of His own words uttered on the seashore as Rama,
and from Arjuna’s chariot as Krishna. Are they not volun-
compulsion and not under
tary utterancgs made without a’vmm: (cf-l Gav/7659.5:
duress or undue influence (GUH'QGDS:
of Abheeti-stava sloka) Those words especially Lfljrurrcams,
wéwegmgrrua'mrw, sin/raj 903901115 ufiaura‘rrmam:
afvwluu'a and sm/isuuncuulu: have emboldened me to
with certainty of protection
approach you fearlessly and
“you, Lord!, must be
In fact, Desika seems to suggest,
The other day you asked Sugreeva to
grateful to me.
even Ravana himself. Sugreeva brought
bring Vibheeshana, or
Vibheeshans, a Dharmatma. Nowl am bringing myself
only I am more than Ravana,
- If before YOU' .
Vlfldic‘“
ggfientghfrlayheundreds of Ravanas. Pray your-
:2: protecting me.
the truth of your utterances by'
86 lf an d prove ' ‘ uSI-—-I see Abhayam give
n to me , not
”WU-HT e eva were sumo?“
' Lb u "Jw
:frfly Slammed. Perngallgs 535219” $15313; “JV—‘“Abhayam
Mb Mlfiwifjit— flied to him, even beforeml1 b:::nw;:
‘ A ay
Egtjeillrteajgu cal.” That this hpro
o
fictually done by the hard 'w
“nuances (wrfima:lavenal.
in
Words 606116063; 5,5 3/5505; gauge
<b°8inn|ng with the
,6” {dud/VS ma
 79
Slain-57
' ' e ina t
. sugh
by Wm, Wh‘sgvaerrt
0f pleasure, which are accompanied Pray C
conceit. make me
Ind unfitting, and which cause oniy Thee an d
desiring
a person (myself) into one
one with accomplished desire-
...—...—.—-

GaiGblfll (ELM/5g 97:”:

Iflammalwar’g verse EWQ @grfimlfllu Jimeflaw ' d
way“) w’fl‘SQb-Gm 565WL— @dTULb’ 3 3““
be in the 13901
@mflefimb ...... @yflrscga'rr appears to
I am lawns are
when he sings this sloka. The pleasures msmabtuw—the other
celgjusmb or
two kinds—one uufiué Alwar refers t?
“10
”Wig 9/5114me material pleasures. indescribable
@‘b'afiGBTLJLb
former as Qgrflmrfitu Jmeficbwiré which we
pleasure. The other set of pleasures
endless paltry Kalvalyam
the senses are mentioned before
derive through and points out
Alwar- Dalika Broups them together
by the well-known defects.
both .810 Emblem to the seven
how 1- JI‘DU—Trivial 2. Calebfiar or transient.
(6’5”; wufi:)- pursue; gar-arm
4.
impermnnemti
'
31%;" “flt easy to accompanied by grief;
aw" endins “tic: ubifilsdfmeag
wrth our true nature and there-
us , 5;;
110
yill—P‘fimng 7c
z

6- ‘9, -JIL‘iwrrmqpsn leading to solfcon-

{0er «Dwrfiwmfiw- filersc rid me of the pursuit of such
or at me concentrate on desiring to
‘ ert ned pleasure: as 3‘ cleanse me of my base desires
n ‘ Way.
“ital by FeeL
f“- fOl' enjoying you and you only.
it make m0
the last word of the sick: there
'
is a
or
Fat? 1m in place of momentum. eianw'fidfli
' ' ' '
$5611“GU61] to glve t h e meanm g . deg “mg to
- - -

en with
been taéoymem of Thee alone) (56)
e
her!‘3
Sloka-57

(gm-whenuhmmqamm
péfl“‘05 [mmmumflpmtjmrtbqtuamlnnumunhl ahmmrh tnlnh
'. 9515“; highest}: tisguuirr 67
fimudosu asgapfiwm
ll

w‘iggwafim @gGWWI m
80 Saranagati Deepiks

Lord! Out of Thy Grace, make me, of Thine own

accord, one whose acts Opposed to Thy Will (i. C» Shastrfi')
Who
are quelled by correct knowledge of the Tattwa, and one
has obtained in and through service (to Thee and Thy chosen
devotees) co-ordinated one pointed devotedness in r683“! to
my triple faculties of thought, word and action-4118kc
me
ignore everything and everybody but Thee, and (thereby)
regain the bloom of the glances of the Mother Of the
Universe—Lakshmi.

———
This sloka is practically the last one in this Stotra- The
next two are by way of Satvikatyaga and phalasruti.

The two aspects of human desire anishta—nivritthi and

ishtapraapti are dealt with respectively in the first and “0°“
quarters of the sloka.

My pratikoolavritthi must cometo an end. That 2thne

has been responsible for keeping me tied down to birth and
death (Samsara). This kind of mental make-up of man ‘
beautifully summarised in one sentence of Paramflpa 3
Sapanam I8 EirnlémIQGerngi) @deT/fimgurrG
1.156115
UJLana'iasrrfré @Ififirfiu—I @rfiraw@ujg Gum/jfiulfl'
@LLDITL'DLlly

If the Lord Himself claims us by Saying “geanGLD—dwu

belong to me,” not only do we disowll Him but we assert
our independence by telling Him to 'Hiiface ‘lelbcw.
belong to myself.

The praatikoolyam must be gotrid of by obtaining a

correct knowledge of Tattwa or the Truth, that He alone is
the Swamy or Seshi, and we are dasas or Seshas. That way
we must put ourselves in tune with His Will. Or rather He,
the Lord must help us to attain a Slate of attunement an
at-one-ment with Him. and thereby to atone for our pel'
errors of commission and omission.
 81
Sloka-57

we mirtftdleiglraefi" [#617959 the negative aspect. P0.~ltl::::';

to develop fp~or rather He must confer on us the cap ardS
a
that en‘1 ethnic?Ste for Him and His company, and POW Lb)
“Dd give Our- SCattered Trikaranas (wG@61!IT55’T"U
them
_

Thls 1?
‘Wflngg‘u a: 0nC-pointed absorption in Him. QJITGDGD’TQL'D
Gflmgwfi 'T'DlTaiviuLb. @Ifimgw/rgytb
QMUJQHHL',‘ and GraiTalsrLbLoirafiT (Burr/$19517 H5935“?
lDGUF'dL'Q-T .Qams‘ir 6119.61,
SESHJQJQT wmg'ggirufi. sill/5765+]
at—oge—ment and Syn‘hes‘s
among the thre‘zjn—l WWW-1‘ This
in selfleS:
service to the Lofgranzs Will show themselves
chosen devotees Th1“
e positive content oithilcgtiflls
As a. corolla, to the .
aforesaid .
reallsflllon’
_

nothing and no Oneyc twofold

That
additional symbol of 1:3?!“ mm: as anything to us.
that is referred to in the 5:293!!! must also be there, and
”d qUanee—indifferent to all
but you-
All t h e se th e L 01.
Grace and out of His :finuitcachieve-rol- us out of His
innate
(Quantum),
For doing alt this for o“cord
romised anOf lnestlmlble Dri l' welfare and Uplift, the Lord is
-

COUrSC. He h1ze In the shape Of Lakshmi—

kataksha.
‘ rn 3‘
plenty already and that
5m:
Sigmi)DC\I/?i:tla Special a‘nghrtar puts it- (co/LIFE
.

fro m the Lord re ovely eye 8 ls

. Ppreciative K am k 8 h a
‘9” he-n .deems it Chetana w hat ‘3 .
referred to here
d th a t ls reflecmd in fmm SarnSara Lakshmi
ICJOICCS an . He
used here
to Sign-Ty :
Lakshmi is Jag; [3:t3ksha. The word
has given birth to this world anee—the mother
urpose of creation is
fiord an Opportiunity to souls to .red eem
to 3 [hfit redemption takes place themselves and
when - Her h . ,
and
warm, loving and lingering lookearl 16101068
_

‘3
c astS on the Lord who
bchest has achieved that much
511‘3

at Her
of .anoying Sloka S3
We Said in. the-course ante that it
If Desika is employing Saarna, daana, bheda and
looks as
ll
 ‘93
Sloka-59
After ‘he back at his
completion of the Stotra, he now looks
Sigimion, There has certainly been an attempt toh pigs:
So c
the wzrd' It is DOt however all Stuti or praise. etcetera may
Stuti “0., (WgQUnD@§M:). The
refer “Id and
8° 011. Several Other features such as taunts,_]1be; threatoval
or whetherhether all these have evoked the Lord 5 alpptr
t a are
already the 6y are additions to the aparaadhas
le In plenty, Desika is not sure. Anyway wbut
ler whiCh it is? Is not the Lord prone to ytcl d
a
up.[° One Who does a small favourable act——evcn
l'flcti on of
It? W11“ attempted to do IS an
I have done or
fife/1:11? digs-5’ ‘hOUghh very minute one._ .Ifit 1s goofy
\
e rewarded by Hrs approval. Even ifrt is not go
b ut
faulty. I shall become the object of His Kshama or for
bearance. To be the object of His affection
or of His forbea
rance, I am content. I become an object of His attention
may be afl‘ection or patience, and that is all that counts.
This is .a novel way of offering a Stotra to the Lord by
way of Satvrka Tyaga at its completion. (58)
Sloka-59
squpGgmrruufiirnafilospm: Givfill‘ezitmrra‘ith/vnwrgj,
Ebmdvgstflsfvyuvmgfith Llsfi GmrfirsGLw; I
551””th dvglfith figmflrflgn avgsvnh incurs/re;
ngflJasITtrvtrunggenfifitfles/nfiwnh H 59

Venkatesa, because of (by the strength of) a particular

ood period (5560).!) in his life (aspected by favourable
ofsuitable (prOper) attachment (sneha)
planets) in the matter
has by the command of the true and great ones
(tot h e Lord) composed this divine Stotra named “Dcepa-
'§’55m)
-
.

a 3 thi Dcepika”
capable of dispelling the
m the world.
.
prakasa Saranssgognorancc) Prevalent
ne
intense dark ,fl...
510k a of
the Stotra asa ccepted and
the laSt
d Achar'yas. It
takes the
This is entatorsan
by comm
handed down
 Sloka-46 85

behest from my elders who answer to the Vedic description

of a Sat.
In verse No. 10 of his Tamil Prabandham Navamani-
malai, Desika has said that he had the command and blessing
0f Lord Devanatha to sing His praises in nine works in thge
languages Sanskrit, Prakrit and Tamil. (ya/$60355 wmpaw/riflu
611567 Qua/rip? Ii? Hairy] @(g/figflh :9]ng g/fig UlLlotiT QUE
6/3687 nsreruT. You follow the path laid down by the ancient
scriptures and speak accordingly. This was the Lord’s direc-
tive issued to Desika out of His Grace And by these nine
works Desika feels that he has had the Lord's grace in full
measure and thereby enabled to fulfil the task entrusted to
him.
Here, it is the Lord’s chosen Devotees who directed
Desika to sing this Sarangati Deepika in praise of Lord
Deepaprakasa.
The name Eudaarw UMQQEQ 51.9517 justifies the
pratigna or promise made in the first sloka which was to the
effect that the essential tenets of Yatiraja—Mahaanasa—
Sampradayam are presented in the shape of a stotra in praise
of the Lord of Sri. Thus this Stotra is at once a stotra in
praise ofthe Lord, and a treatise on the sacred sampradaya
handed down to Desika by a series of eminent Acharyas—g
sampradaya which Desika himself has referred to elsewhere
as calcium; 6,5635 avaL'HIgrrUJLb.
aquslriéacaafithgm/rw adawnmgmmflaygm i

[45ng GsmrheaG’u/vrnu Gal'g/T/figcggew raw: ll

All glory to Vedanta Desika l

All glory to Lord Decpaprakasa !!
All glory to Yatiraja-mahaanasa sampradayam ll!
[
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