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Our Sincer e Thanks To:
Sr i nar asimhan kRshNamAcAr i SvAmi
Sr i BhAshya Sr inivAsAcchAr SvAmi
Sr i GopAla Tat AcchAr SvAmi
Sr i Saila Tat AcchAr SvAmi
Sr i V.N. Sr ir Ama DesikAcchAr SvAmi and
Dr .V. N. Vedant ha Desikan SvAmi
♦ For t heir addit ional comment ar ies
♦ Sr i Sunder Kidambi f or audio (ht t p:/ / www.pr apat t i.com/ )
♦ Smt .Kr ishnapr iya f or assembling t he t ext f or t his ebook
♦ Mannar gudi Sr i Sr inivasan Nar ayanan svAmi f or assembling t he
Sanskr it t ext f or t his ebook
♦ Nedunt her u Sr i Mukundan Sr inivasan f or pr oviding beaut if ul
pict ur es
♦ Sow Chit r alekha f or sket ches
♦ ThEr azhundur Sr i Mur ali Desikachar i f or assembling t his
ebook
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I nt r oduct ion 1
Br ief meanings and comment s 3
SlOkam 1 5
SlOkam 2 6
SlOkam 3 8
SlOkam 4 10
SlOkam 5 11
SlOkam 6 12
SlOkam 7 13
SlOkam 8 14
SlOkam 9 15
SlOkam 10 16
Meanings and Det ailed Comment ar ies 17
NyAsa Dasakam and Sar aNagat hi 19
SlOkam 1 28
SlOkam 2 34

C O N T E N T S
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SlOkam 4 43
SlOkam 5 45
SlOkam 6 47
SlOkam 7 49
SlOkam 8 50
SlOkam 9 52
SlOkam 10 55
Nigamanam 59
SlOkam 3 40
C O N T E N T S ( Con t d . . . )
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+ ~l-+
~lP6 |+¬Pl-6Prl7 |BTl4 +P-





I NTRODUCTI ON
Swami Sr i Desikan has blessed us wit h many gr ant hams on t he doct r ines of
nyAsam or Pr apat t hi. One of t he most subst ant ive and shor t st hut hi on t he
subj ect of nyAsam consist s of t en ver ses and is known as nyAsa dasakam.
Because of t he impor t ance of t his wor k as t he dist illed essence of t he
pr inciples of nyAsam and t he met hod of per f or mance of nyAsam, Sr i
VaishNavAs r ecit e nyAsa dasakam at t heir homes dur ing t heir daily
Thir uvAr Adhanam f or Sr iman Naar AyaNan.
Sr i nyAsa dasakam is associat ed wit h t he Pr apat t hi t hat Swami Sr i Desikan
per f or med at t he sacr ed f eet of Kanchi Var adar Aj an. The t en slOkams
compr ising t his shor t st hOt hr a gr ant ham cover s t he f ollowing t opics:
♦ The met hod of per f or ming nyAsam or Bhar a Samar paNam
♦ The f ive limbs of nyAsam
♦ The met hod of enact ing sAt hvika t hyAgam
♦ His pr ayer t o t he Lor d f or mOksham at t he end of his lif e on His
ear t h
♦ His pr ayer f or t he blessings of ser vice t o t he Lor d dur ing his lif e on
His ear t h
♦ His appeal f or t he Lor d’s gr ace f or t oler at ing any sins commit t ed
dur ing his days as a pr apannan.
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Swami Sr i Desikan elabor at ed f ur t her t he glor ies of t he doct r ines of nyAsam
in his ot her gr ant hams such as Sr i nyAsa vimsat i, Sr i nyAsa t ilakam,
Sar aNaagat hi deepikai, adaikkala pat t hu, mummaNik kovai, anj ali vaibhavam,
abhaya pr adhAna sAr am, Rahasya sikhAmaNi and in his magnum opus, Sr imadh
Rahasya t r aya Saar am. The signif icance of nyAsa dasakam however is due t o
t he clar it y and br evit y wit h which our AchAr yan summar ized in j ust t en
slOkAs, t he essence of nyAsam or bhar a samar paNam.
adiyEn will have a br ief meaning f or t he slOkams f ir st and add Sr iman N.
Kr ishNamAchAr i’s comment s as an addendum. This will be f ollowed by det ailed
comment ar ies on individual slOkams by f ive comment at or s (Sr i BhAshya
Sr inivAsAcchAr , Sr i GopAla Tat AcchAr , Sr i Saila Tat AcchAr , Sr i V.N.
Sr ir Ama DesikAcchAr and Dr .V. N. Vedant ha Desikan Swamy.
Next sect ion will cont ain an elabor at e int r oduct ion f r om Sr i Saila Tat AcchAr
Swamy, who is one of t he f ive comment at or s.
adiyEn is gr at ef ul t o Sr iman V.N. Vedant ha Desikan Swamy f or His monogr aph
on nyAsa t hr ayee, which houses all t he t hr ee comment ar ies on nyAsa dasakam.
adiyEn has benef it ed a gr eat deal f or m t his mast er ly monogr aph r eleased last
year by HH Sr imat h Poundar I kapur am Andavan. adiyEn is always indebt ed t o
my Maanaseeka Gur u, Oppiliappan Koil Sr i V.N. Sr I r ama DesikAcchAr Swamy
f or opening my eyes t o t he gr andeur of Swamy Desikan Sr i Sookt his. adiyEn
would like t o shar e t hose highlight s of nyAsa dasakam wit h you all.




3








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4
TT TANIYAN ANIYAN ANIYAN
~lPl+ 4 T³+l¤l4 - T|46l|T› TT B¹l ·
4 7l-6l¬l4 44l P B|¬¤¬l B7l 8|7 +

Swamy Desikar


Ananda- kaNNeer dur ing Var adan MangalASasanam

sr I mAn vEnkaTanAt hAr ya: kavit Ar kikakEsar i |
vEdAnt AcAr yavar yO mE sannidhat t Am sada hr udi | |

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SS SLL LOO OKAM KAM KAM 11 1
Hr Pã¬T ¬¹l Pã¬T T¬ 6¤l ·
+ PP ~l96 ¹ 4 t4ltPl+ |+|¬9 6 4 ¤-+
aham madr akshaNa bhar O madr akshaNa phalam t at hA |
na mama Sr I pat Er EvEt yAt mAnam nikshipEt budha: | |
A viveki (one wit h discr iminat ing int ellect ) should sur r ender at t he Lor d’s f eet
his At hmA (svar Upa samar paNam), t he r esponsibilit ies f or his pr ot ect ion
(Bhar a samar paNam) and t he f r uit s of t hat pr ot ect ion (phala samar paNam). He
should per f or m bhar a nyAsam in t his manner and under st and t hat his aat hmA,
pr ot ect ion and t he f r uit s of such pr ot ect ion do not belong t o him, but only t o
Sr iman Naar AyaNan.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
Pr apat t i consist s of t hr ee st eps.
Sur r ender one' s Aat ma (self ) -- Recognize t hat t his At mA is not independent
but is subser vient t o t he Lor d. This is called svar Upa samar paNam.
Sur r ender t he r esponsibilit y f or our pr ot ect ion t o t he Lor d -- t his is called
bhar a samar paNam.
What ever benef it ar ises out of our exist ence, t his also is sur r ender ed t o
bhagavAn, and t her e is no par t in it f or us -- t his is called phala samar paNam.
Pr apat t i involves get t ing t he knowledge of t hese pr inciple f r om an Acaar ya and
making t his dedicat ion of our At ma t o t he Lor d -- t his is t he pr apat t i t hat
leads one t o mOksham.
This is nicely st at ed in slOkam 1 (aham, mad r akshaNa bhar ah, mad r akshaNa
phalam t at hA, na mama, Sr I pat Er Eva it i, At mAnam nikshipEt , budhh).
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SS SLL LOO OKAM KAM KAM 22 2
-4F4l¹4|T¾+- ~lP+ H+ T ¬l 5-44|= 6-·
|4HlB 9l¤ +l 9 4 HltP¹¬l¬¹ t4|4+
nyasyAmyakincana: Sr I man anukUlOanyavar j it a: |
viswasa pr Ar t hanA pUr vam At mar akshAbhar am t vayi | |
Oh my Mast er ! Sr iman-Naar AyanA! I sur r ender at Your lot us f eet t he t ot al
r esponsibilit ies f or my pr ot ect ion. I have no ot her means. I will per f or m only
t he dut ies t hat please You (AnukUlya sankalpam). I will not t r ansgr ess t he
codes of conduct pr escr ibed by You in Your sAst r As (pr At hikUlya var j anam). I
am t ot ally unf it f or pur suit of any pat hs of deliver ance; hence I st and bef or e
You wit h ut t er humilit y about my helplessness (kAr paNyam). I have t ot al and
endur ing f ait h in Your coming t o my pr ot ect ion (mahA visvAsam) and I ent r ust
my pr ot ect ion ent ir ely t o you wit h t his pr ayer f ul appeal (gopt r ut va var aNam).
Her e Swamy Desikan per f or ms Pr apat t hi wit h it s f ive limbs.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
Bhar a samar paNam involves sur r ender ing t he r esponsibilit y f or our pr ot ect ion
t o t he Lor d by obser ving t he f ollowing f ive angas of pr apat t i:
♦ I nvolving in only t hose act s t hat will be pleasing t o t he Lor d
(AanukUlya sankalpam),
♦ Desist ing f r om any act t hat will be displeasing t o His cause
(pr At ikUlya var j anam),
♦ Recognizing t hat one is incapable of obser ving any ot her means f or
pr apat t i and wit h humilit y sur r ender ing t o Him (kAr paNyam),
♦ Having t he f ir m f ait h t he He will def init ely pr ot ect us (mahA
viSvAsam), and
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♦ Pr aying t o Him t o pr ot ect us (gopt Rt va var aNam).

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SS SLL LOO OKAM KAM KAM 33 3
F4lPl F4H 9 F44B F4¬¹t4 + |+¬ ¹P ·
F47¬ F4|¤4l F4l¤ F4|FP+ -4F4|6 Pl F44P +
Swamy svasEsham svavasam svabhar at vEna nir bhar am |
svadat t a svadhiyA svAr t ham svasmin nyasyat i mAm svayam | |
Sr iman Naar AyaNan is t he supr eme Lor d of all. As His bonded ser vant , I am
complet ely under His cont r ol. He blessed me wit h t he knowledge about Himself
out of His own accor d. He has accept ed me as His r esponsibilit y f or pr ot ect ion.
He has t hus r emoved all my wor r ies about my pr ot ect ion wit h t hat gif t of
knowledge. The f r uit s of my pr ot ect ion belong ent ir ely t o Him. He f r ees me
f r om any connect ion t o t he f r uit s r esult ing f r om His pr ot ect ion out of His own
f r ee will and accept s me.
I n t his slOkam, Swamy Desikan r ef er s t o his per f or mance of sAt vika t yAgam
const it ut ed by it s t hr ee par t s:
(1) Kar t r ut va t yAgam
(2) mamat A t yAgam
(3) phala t yAgam
SRI N. KRI SHNAMACHARI ’S COMMENTS:
One who is doing pr apat t i should r ealize t hat BhagavAn is our Lor d, and
what ever knowledge we have, what ever we do, what ever ef f ect s t hey have,
what ever benef it s t hey r esult in, t hese ar e all His act s, and ever yt hing belongs
t o Him. This is called sAt t vika t yAgam. This is a necessar y and essent ial
concept of any dhar ma t owar ds t he at t ainment of mOksham. This consist s of
t hr ee par t s.
1. We should r ealize t hat BhagavAn uses us as t he means t o do t hings, and it
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9

is not we who per f or m any act by our selves. This is called kar t Rt va t yAgam.
2. We should r ealize t hat t he benef it s accr uing f r om our act s ar e not t he
r esult of our act s, but t hat of BhagavAn. This is called mamat A t yAgam.
3. We should dedicat e t he benef it s of any of our act ions also t o BhagavAn,
and not look at t he benef it s as belonging t o us. This is called phala t yAgam.
The pr ef ix “sva” appear s nine t imes in slOkam 3 which conveys t his idea, each
t ime r ef er r ing t o BhagavAn being t he owner of ever yt hing we do, including t he
act ions and t heir benef it s. (swAmin sva-SeshI sva-vaSam sva-bhar at vEna
nir bhar am sva-dat t a sva-dhiyA svAr t ham svasmin nyasyat i mAm svayam).
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SS SLL LOO OKAM KAM KAM 44 4
~lP¬¬l7 4¹7 t4lP|FP H¹T ¬6-·
96² rl4Bl+ Pl t4t9l7 9l94 F44P +
Sr I man abheeshTa var ada t vAmasmi sar aNam gat a: |
yEt at dEhAvasAnE mAm t vat pAdam pr Apaya svayam | |
Oh my Lor d who is always wit h Your consor t ! Oh Mast er who is hailed as
Var adhan because of Your disposit ion t o gr ant all t he boons t hat Your
devot ees ask f or ! I have now per f or med bhar a nyAsam at Your sacr ed f eet .
Please gr ant me t he boon of r eaching Sr i Vaikunt am at t he end of my st ay on
t his ear t h and per f or m nit hya kaimkar yam t her e f or You.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
A pr apanna pr ays t o BhagavAn wit h t he f ull conf idence t hat he will be gr ant ed
mOksham by BhagavAn at t he t ime of t he end of his body' s lif e in t his wor ld.
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SS SLL LOO OKAM KAM KAM 55 5
t4¬7 9t4 |F¤¹ |¤4 t4t9l|4 T 94l =+P ·
|+|9& Tl¹4 ¹|r6 T… 6 Pl |+t4 |TT¹P +
t vat sEshat vE st hir a dhiyam t vat pr Apt yEka pr ayOj anam |
nishiddha kAmya r ahit am kur u mAm nit ya kinkar am | |
Oh Var adar Aj A! I am a pr apannan at Your holy f eet . I am f ir m of t hought
about my st at us as Your ser vant . That t hought will never leave me. My mind is
not seeking any f r uit s ot her t han t he enj oyment of Your limit less auspicious
at t r ibut es. Please bless me not t o engage in any act s f or bidden by Your
sAst hr As. Please gr ant me t he boon of unint er r upt ed ser vice t o you, while on
Your ear t h. All of t his will not happen wit hout Your dayA. Please bless me!
SRI N. KRI SHNAMACHARI ’S COMMENTS:
The pr apanna pr ays t o BhagavAn t hat dur ing his lif e in t his wor ld, BhagavAn
should guide him so t hat he does not indulge in any act s t hat ar e count er t o
sAst r as, and spends his t ime in bhagavad-kainkar yam f or t he r est of his lif e.
The pr apanna pr ays f or t he f ir mness of mind in t he ser vice of t he Lor d (t vat
Seshat ve st hir a dhiyam), at t ainment of Him as t he only goal in lif e (t vat
pr Apt yeka pr ayOj anam), giving up t hose act s t hat ar e not bef it t ing a pr apanna
and dir ect ed t owar ds benef it f or t he self (nishiddha, kAmya r ahit am), and
per f or mance of unint er r upt ed kainkar yam (nit ya kinkar am) t o Him dur ing t he
lif e of t he pr apanna in t his wor ld.

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SS SLL LOO OKAM KAM KAM 66 6
7 |4 ¬ 9T r t4l|7 = 7F4 ¬¬4 F64·
|+t4 |+¹9¹l ¤ 9 T T4 9 |+4 ÷4 PlP +
dEvi bhUshaNa hEt yAdi j ushTasya bhagavamst ava |
nit yam nir apar AdhEshu kaimkar yEshu niyunkshva mAm | |
Oh my Lor d! You ar e ser ved endear ingly by Your beloved consor t s. Your
Abhar aNams and Ayudhams ser ve You by associat ion wit h Your auspicious
body. I am deeply desir ous of per f or ming et er nal ser vice t o You, who is
accompanied by Your devis, weapons and Abhar aNams. Please t her ef or e bless
me wit h t he dut ies t hat ar e dear t o Your hear t and accept t hem.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
A pr apanna longs t o do f lawless kainkar yam t hat will be pleasing t o Him who is
associat ed wit h Sr i Devi, Bhu Devi, and Nila Devi, and is decor at ed wit h t he
divine or nament s and t he divine weapons.

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SS SLL LOO OKAM KAM KAM 77 7
Pl P7l4 ¬ |+|G¬ ¬ 6+l¬ 6+ltPTP ·
F4T T4l 9T¹T 4¹7 F4lT… 6 F44P +
mAm madeeyam ca nikhilam cEt anAcEt anAt makam |
sva kaimkar yOpakar aNam var ada sveekur u svayam | |
Oh Lor d Var adar Aj A! Please accept out of t he f ullness of Your hear t myself ,
all t hat is mine and my kaimkar yam. Please make me an inst r ument of Your
kaimkar yam and have t he ser vices t o You done by Your self t hr ough me. I n t his
ef f or t , please use all t hat is “mine” (my wif e, my childr en, my house, my gar den
and all ot her pr oper t y). I have not hing lef t t o do, nor even t he power t o place
any t hing at Your disposal since t hey - myself , my wor ldly pr oper t ies-- ar e
alr eady Your s.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
The pr apanna dedicat es t o t he Lor d' s kainkar yam ever yt hing he possesses
including his self (mAm) and all t hat he has any cont r ol on (madI yam) including
living and non-living t hings t hat belong t o him (cet ana acet ana At makam). This
includes t he r elat ives such as wif e and childr en, house, gar den, wealt h, et c.

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SS SLL LOO OKAM KAM KAM 88 8
t47 T ¹÷4F4 PP t4P 4 T6TlT¹·
+ 946 4 9l9l|+ 94 ¬l|+ |+46 4+
t vat yEka r akshyasya mama t vamEva kar uNAkar a |
na pr avar t aya pApAni pr avr ut t Ani nivar t aya | |
Oh Lor d Var adhA, t he ocean of Mer cy! Ther e is no one except You t o pr ot ect
me. Please gr ant me t he boon not t o commit any mor e sins. Please also dest r oy
out of Your limit less compassion all t he sins t hat I have accumulat ed so f ar .
SRI N. KRI SHNAMACHARI ’S COMMENTS:
The pr apanna ent r ust s t o BhagavAn t he r esponsibilit y f or his pr ot ect ion, and
pr ays t hat t he Lor d should ensur e t hat t he pr apanna does not indulge in any
sinf ul act , and f or giveness f or any sins commit t ed t hus f ar .

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SS SLL LOO OKAM KAM KAM 99 9
HT t4l+l ¬ T¹T T t4l+l 4= + ¬ P ·
¬PF4 |+|G¬ 7 4 9T6l|6 r¹ 9¬l +
akr ut yAnAm ca kar aNam kr ut yAnAm var j anam ca mE |
kshamasva nikhilam dEva pr aNat Ar t ihar a pr abhO | |
Oh Var adar Aj A known f or dest r oying t he samsAr ic suf f er ings of Your dear
devot ees! Your power has no limit s. You ar e capable of execut ing what ever You
desir e. I have t r ansgr essed t he inj unct ions of Your sAst hr As; I have
abandoned t he kar mAs pr escr ibed by You in t hose sAst hr As. Please f or give all
of t hese t r espasses of mine and pr ot ect me. The power of Your par don alone
can dest r oy my sins.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
The pr apanna begs f or giveness f r om t he Lor d f or all t he sins t hat have been
commit t ed - by per f or ming act s t hat have been f or bidden by t he sAst r as
(akRt yAnAm ca kar aNam), as well as by not per f or ming t hose act s t hat have
been pr escr ibed in t he sAst r as (kRt yAnAm var j anam ca).

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SS SLL LOO OKAM KAM KAM 10 10 10
~lPl+ |+46 9¾lñ Pã¬T ¬¹l9 TP ·
H¬lT¹6 F44 F4|FP+ H6l 5r|Pr |+¬ ¹-+
Sr I mAn niyat a panchAngam madr akshaNa bhar Ar paNam |
acheekar at svayam svasmin at Ohamiha nir bhar a: | |
Oh Lor d Var adar Aj A always in t he company of Per undEvi ThAyAr ! YOU have
YOURSELF execut ed t he bhar a nyAsam f or me at Your sacr ed f eet . You have
complet ed my Pr apat t hi in it s ent ir et y wit h it s f ive limbs. You have accept ed
now t he r esponsibilit ies f or my pr ot ect ion. I am t her ef or e f r eed of any
wor r ies about my pr ot ect ion and lead my lif e as a pr apannA wit h peace and
t r anquilit y.
SRI N. KRI SHNAMACHARI ’S COMMENTS:
Having t hus been blessed by t he Lor d t o do bhar a-nyAsam at His f eet by
f ollowing t he f ive angas of pr apat t i, t he pr apanna has sur r ender ed t he
r esponsibilit y f or his pr ot ect ion complet ely t o t he Lor d. The Pr apanna t hen
devot es t he r est of his lif e t o t he bliss of kaimkar yam t o t he Dhivya
Dampat his. At t he end of t his lif e, it is BhagavAn who ensur es t hat t he
pr apanna who has t hus sur r ender ed himself t o His car e and pr ot ect ion, is
indeed unit ed wit h Him in Sr i Vaikunt ham, and is r elieved of t he cycle of
samsAr A.
Wit h t his slOkam, Swamy Desikan br ought t o a conclusion, t he sAt vika t yAgam
t hat he commenced in t he t hir d slOkam of nyAsa dasakam.
T|46l|T› T|B rl4 T-4lT¬ THl|¬+ ·
~lP6 4 T³ Hl4 4 7l-6¬ ¹4 +P-+
kavit Ar kikasimhAya kalyaaNaguNasAlinE |
sr I mat E vEnkaTesAya vEdAnt agur avE nama:
17






















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desika-arulalan-sErthi
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NN NYY YAA ASA SA SA DD DASAKAM ASAKAM ASAKAM AND AND AND SS SARA ARA ARANN NAAGATHI AAGATHI AAGATHI
The subj ect of Sar aNaagat hi is a vast one. One of t he most moving and
beaut if ul summar y of Sar aNaagat hi is housed in Swamy Desikan' s nyAsa
dasakam. This magnif icent wor k has t en slOkams, which ar e r ich in meaning f or
t he Sar aNaagat hi lit er at ur e. Fr om t he height of his ubhaya -Vedant hA
per spect ive, our most mer cif ul AchAr yA has blessed us wit h t he dist illed
essence of t he doct r ine of Sar aNaagat hi.
We r ecit e it daily because of it s t er se br illiance, dept h of allusions t o
NammAzhwAr ' s paasur ams and t he need t o r ef lect upon t he meaning of each
of t he wor ds t hat Swamy Desikan has chosen t o assemble t his gar land of
exquisit e f r agr ance divine!
Any discussion on t he subj ect of Sar aNaagat hi can benef it f r om it s st ar t wit h
t he t en inspir ed and inspir ing ver ses of Swamy Desikan.
He has blessed us wit h many ot her wor ks on Sar aNaagat hi t o help us
under st and t he pr ocedur e r elat ed t o and t he act ual per f or mance of Pr apat t hi.
This sacr ed gr ant ham was composed by Swami Desikan dur ing t he occasion of
his per f or mance of Pr apat t hi at t he lot us f eet of Sr i Var adar Aj an
(pEr ar uLALan) of KanchI pur am.
I will f ollow t he comment ar y t r adit ion est ablished by my MaanasI ka Gur u, Sr i
Vankipur am Navaneet ham Sr ir Ama DesikAchar Swamy and t he addit ional
comment ar y made by Dr . V.N. Vedant ha Desikan (VNV) in his br illiant wor k
wit h t he t it le of AazhwAr Thir uvuLLam.
Dr . V.N.V cit es t he paasur ams of NammAzhwAr , which might have inspir ed
Swamy Desikan t o make r ef er ence t o t hem in his Sanskr it st hOt hr a gr ant ham,
NyAsa Dasakam. I will elabor at e on t hese paasur ams of NammAzhwAr t o
ext end t he comment ar y f or a mor e det ailed st udy of t he t en slOkams of
NyAsa Dasakam. I will t r y t o int er lace t he t hought s f r om ot her wor ks of
Swamy Desikan t o illust r at e how our gr eat AchAr yA blessed us again and again
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20
t o gain a clear and f ull under st anding of t he doct r ines of Sar aNaagat hi as
r evealed by his pr edecessor s.
Bef or e we get st ar t ed on t he det ailed comment ar ies on t he individual slOkams
of nyAsa dasakam, it will be most valuable t o have t he ver bat im t r anslat ion of
t he avat hAr ikai of Sr i Saila Tat AchAr ’s comment ar y in MaNipr avALam.
I NTRODUCTI ON TO NYASA DASAKAM BY SRI SAI LA TATACHAR SWAMY AND
ADI YEN’S ADDI TI ONAL NOTES:
nyAsam is a Vidhyai. I t is one of t he MokshOpAyam. nyAsa dasakam is a Sr i
Sookt hi by Swamy Desikan wit h t en slOkams. Hence it is known as nyAsa
dasakam.
Ther e ar e t hr ee t hings t hat a chEt anan should know: t at t hvam, upAyam and
Pur ushAr t ham. Tat t hvam divides int o t hr ee: cit , acit and I swar an. cit is
Aaat hmA(Soul); acit is t he one, which has no J n~Anam (inanimat e). acit divides
in t o t hr ee classes: Pr akr ut hi, Kaalam and Suddha sat t hvam. I swar an is t he
J agat h Kaar aNan. Clear under st anding of t he nat ur e of t at t hvams will r emove
t he conf usion caused f r om t he incor r ect belief s t hat Pr akr ut hi is Aat hmaa,
J eevan is independent and t hat J eevan and I swar an ar e one and t he same.
Pur ushAr t ham is t he phalan sought af t er by t he Pur ushan. I t has t wo
cat egor ies: Thr ivar gam and apavar gam; dhar mam, ar t ham and Kaamam ar e
member s of t he t hr ivar gam (t r iad). apavar gam is MOksham. A combinat ion of
limit less, unalloyed bliss wit h f ully blossomed t r ue J n~Anam is consider ed as
MOksham. That is exper ienced only in t he Supr eme abode of t he Lor d (Sr i
Vaikunt am), wher e t he liber at ed soul is t ot ally f r eed f r om SamsAr ic bonds and
per f or ms blemishless kaimkar yam t o Sr iman Nar ayanan and His divine consor t .
This is Par ipoor Na Br ahma-anubhavam. The liber at ed j eevan never r et ur ns t o
t he SamsAr a manDalam f r om t he Lor d’s abode. Swamy Desikan has descr ibed
t he Br ahmAnandham of t he liber at ed soul at Sr i Vaikunt am and cont r ast ed it
wit h our pit iable lot living in t he Kar ma BhUmi as bound (Bhaddha) j eevans t his
way:
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“mALAt ha vinai anait t hum mALa nAmm pOy, vaanERi malar mahaLAr anbu
pooNDu, t hOLAt ha maamaNikku t hoNDu pooNDu, t hozhut huhant hu
t hOt t hir ankaL paadiyAdik-kELAt ha pazha maRayin geet ham kEt t uk-kidayAt ha
pEr inbam per uha nALUm, meeLAt ha pEr adimaik-kanbu peRROm medhiniyil
ir ukkinROm vidhiyinAlE”
Her e, Swamy Desikan descr ibes wit h j oy his st at us af t er Pr apat t hi wait ing in
t his wor ld r ef lect ing on t he lif e t o be at Sr i Vaikunt am af t er t he dest r uct ion
of all kar mas t hr ough Pr apat t hi, ascending t o Par ama Padham t hr ough
ar chir Adhi mAr gam and per f or ming Kaimkar yams t her e f or t he divine couple,
singing and dancing j oyously wit h f ellow mukt ha J eevans and nit hya Soor is,
list ening t o r ar e Saama ghAnams and enj oying et er nal and blemishless
kaimkar yam t o t he Dhivya Dampat his.
All t he pleasur es of t he wor ld ar e ephemer al and t inged wit h sor r ow and hence
t he knowledgeable chEt anan will choose only ever last ing and t he most
enj oyable sukham of mOksham as t he desir able Pur ushAr t ham and seek t he
appr opr iat e upAyam (means) t o gain mOksha sukham. These upAyams ar e
Bhakt hi/ upAsanam and Pr apat t hi / Pr apadhanam. upAsanam is yamam, niyamam,
Aasanam, Pr ANaayAmam, Pr at hyAhAr am, DhAr aNai and DhyAnam. These ar e
t he seven angams of Bhakt hi yOgam. Wit h t he angi of SamAdhi, t his becomes
asht Anga yOgam. The upAsanam can be t hr ough a var iet y of upanishadic
VidhyAs such as Sadh Vidhya, Dahar a Vidhyai, VaisvAnar a Vidhyai et al.
Among t he seven angams of Bhakt hi yOgam:
♦ Yamam r ef er s t o ahimsai, sat hyam, not st ealing, not desir ing ot her
people’s possessions.
♦ Niyamam consist s of penance, pur it y of hear t , deiva chint hanai, st udy
of scr ipt ur es, pleasant disposit ion, Aar Adhanam f or t he Lor d.
♦ The Aasanams ar e: Svast hikam, Paadhmam, Veer am, gOmukham,
MaayUr am and Bhadr am. These ar e dif f er ences in sit t ing posit ions.
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♦ Pr ANAyaamam is cont r olled br eat hing (r Echakam, Poor akam,
Kumbhakam f or specif ied t imes).
♦ Pr at yAhar am is t he bhAvanai (gest ur e) t hat one unit es (layam adaya
seyt hal) t he 24 t at t hvams (Pancha BhUt hams, f ive t anmAt hr ais, f ive
Kar mEndhr iyams, f ive J n~Ana indhr iyams, manas, ahankAr am, mahat h
and Pr ut hvee t at t hvams add up t o 24 t at t hvams).
♦ DhAr aNai is t he f ir m holding of t he manas (mind) at t he divine body
of t he Lor d and
♦ dhyAnam is t he unint er r upt ed medit at ion of t he svar oopam of t he
Par amAt hma.
SamAdhi, t he angi f or t he above seven angams of Asht Anga Bhakt hi yOgam is
t o go beyond t he concept ion of t he J eevan medit at ing and t he Par amAt hman
being medit at ed upon and st aying in t hat st at e of nir vikalpa SamAdhi.
This Bhakt hi yOgam has t o be engaged in af t er gaining J n~Ana siddhi t hr ough
kar ma yOgam. I t can only be pr act iced by Br ahmins, Kshat hr iyAs and VaisyAs.
I t has t o be pr act iced as long as one gains t he Phalan. I t will t ake a long t ime
bef or e it f r uct if ies. Bhakt hi yOgam needs r emembr ance of t he Lor d at t he
last moment (ant hima smr ut hi). Lot of Sakt hi and J n~Anam ar e needed t o
pr act ice Bhakt hi yOgam f or Moksha siddhi. Ther ef or e, t hose who ar e not
eligible t o pr act ice t his dif f icult Bhakt hi yOgam r esor t t o t he easier Pr apat t hi
yOgam t hat is open t o all (Sar va adhikAr am) and t akes only a limit ed t ime
(KshaNa kar t havyam) and has t o be done only once (Sakr udh).
nyAsa vidhyai: This is shadanga yOgam. I t has f ive angams (Aanukoolya
sankalpam, Pr At hikoolya var j anam, Kaar paNyam, MahA viswaasam, gOpt r ut va
var aNam) and t he angi of Bhar a nyAsam. Pr apat t hi or nyAsa vidhyai does not
need ant hima smr ut hi. I t guar ant ees Moksham at t he end of t his lif e. The
qualif icat ions f or choosing nyAsam ar e:
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♦ Lack of power (sakt hi) t o engage in upAsanam (Bhakt hi yOgam)
♦ Lack of J n~Anam
♦ Lack of t he r equir ed J aat hi or GuNam and
♦ Lack of pat ience t o wait f or t he Moksha Phalan.
When we have per mut at ions and combinat ions among t he above f our cr it er ia
t hat one does not have, t her e ar e f if t een disqualif icat ions t o engage in Bhakt hi
yOgam successf ully. Ther e may be t hose like Sr i Naat hamuni, Swamy
AaLavant hAr and AchAr ya RaamAnuj a had t he needed sakt hi , J n~Anam and
Saast hr a anumat hy but could not br ook t he delay in gaining t he Phalan of
Moksham. Ther ef or e, t hey chose t he r out e of Pr apat t hi over Bhakt hi yOgam.
Let us now examine t he f ive angams of Pr apat t hi.
Aanukoolya Sankalpam: The conduct ance of one t o be anukoolan t o I swar an as
well as Sar va bhUt hams since lat t er ar e t he Lor d’s body (car Acar ANi
bhUt hAni sar vANi bhagavat h vapu:, at hast adhAnukoolyam mE kaar yamit hyEva
niscchaya:, Aanukoolyamit hi pr Okt ham sar vabhUt hAnukoolat hA). This is t he
pledge t o do all t hat pleases t he Lor d by f ollowing His sAst hr ams.
pr At hikoolya var j anam: This is t he pledge not t o do anyt hing t hat would be
against Bhagavat h saasht r ams.
Kaar paNyam is t he mind set of not having any pr ot ect or f or gaining t he
desir ed phalan of Moksham. Recognit ion t hat t he chEt anan is alpa sakt han and
I swar an is sar va sakt han. Aakinchanyam (ut t er lack of r esour ces) and
ananyagat hit hvam (not having any means) ar e essent ial qualif icat ions f or t his
angam of Pr apat t hi. St anding bef or e Lor d in a st at e of ut t er helplessness and
humilit y, f alling at His f eet seeking help, cr ying out beseeching His
int er vent ion ar e expr essions of kr upaNa vr ut t hi (display of Kaar paNyam).
Mahaa ViswAsam: I t is t he f ir m belief in Lor d’s unf ailing pr ot ect ion. One is
assailed by f ive doubt s (Panchaa samkhAs) about t he Lor d coming t o our
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r escue and Swamy Desikan has pr ovided f ive samAdhAnams t o gr ow our MahA
viswAsam in nyAsa t ilaka SlOkam. I f t hese f ive doubt s ar e not banished,
successf ul Pr apat t hi will not be r ealized.
gOpt r ut va Var aNam: Pr ayer t o t he Lor d t hat He should become t he chEt anan’s
r akshakan wit h t he convict ion t hat I swar an is Sakt han, Samar t han,
Kaar uNeekan and r akshakan. I f one does not beseech t he Lor d and r equest f or
t he blessings of pr ot ect ion (RakshApEkshA), one will loose savr oopa Pr apt ha
Moksham and be immer sed in SamsAr a Saagar am. The nonobser vance of
gOpt r ut va var aNam is a Moksha Vir Odhi in Desika dar sanam. The t hought t o
r emember always is: “Sar vaj n~Oapi hi ViSvEsa: sadhaa Kaar uNikOapi sann,
SamsAr at ant r a vAhit hvAt h r akshApEkshAm pr at heekshat hE” (Lakshmi
t ant r am: 17.80). Even if Sr iman Nar ayanan is Omniscient , Omnipot ent and is
t he most mer cif ul Lor d, He expect s t he r equest f r om t he chEt hanam, which is
st uck in t he mud of samsAar am f r om t ime immemor ial, f or it s r akshaNam. I f
our Lor d wer e t o gr ant t o all and sundr y including Mahaa Paapis t he gr eat est
bliss of Moksham wit hout t hem r equest ing f or it , He will be consider ed as an
indiscr iminat e gr ant or of t his pr ecious boon. Once t he ChEt anam t akes one
st ep t owar ds Him and seeks His r akshaNam, He r ushes t owar ds t hem and
blesses t hem using t hat r equest as a pr et ext t o come t o t heir r escue. Thus
gOpt r ut va var aNam is an essent ial angam of Pr apat t hi.
angi: The angi f or t hese f ive angams is Aat hma NikshEpam (Pr apat t hi,
Sar aNaagat hy, and Bhar a Samar paNam). The t hought while placing t he bur den
of our r akshaNam at t he sacr ed f eet of t he Supr eme Lor d (Sar va SEshi) is
t hat we ar e His uncondit ional ser vant s (sEsha bhUt hAs) and t hat we have no
sambhandham wit h our own r akshaNam or t he phalan ar ising f r om t hat
r akshaNam. Wit h a deep sense of ser vit ude t o t he Lor d as our one and only
Mast er (Paar at ant r yam), we place t he bur den of our pr ot ect ion (Bhar a
nyAsam) at t he Sar va SEshi’s sacr ed Thir uvadikaL. Pr apat t hi is a shaDanga
yOgam and is also known as Phala or Saadhya Bhakt hi in cont r ast t o upAsanam/
Bhakt hi yOgam, which is r ecognized as upAya Bhakt hi. Dur ing Sar aNaagat hy
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anusht Anam, t he Lor d st ands in place of t he dif f icult t o pr act ice Bhakt hi
yOgam and gr ant s us His pr ot ect ion and asks us not t o wor r y anymor e (Maa
Sucha:).
I THI HAASA- PURAANA AND DHI VYA PRABHANDHAM REFERENCES TO
SARANAAGATHY:
I t hihAsams and Pur ANams as well as dhivya Pr abhandhams ar e f ull of
inst ances of Sar aNaagat hy per f or med by t he devAs, humans, AzhwAr s and
AchAr yAs. The gr eat est one and t he most moving as well as t he elabor at e one
is t he Pr apat t hi per f or med by AchAr ya RaamAnuj A t hr ough His Sar aNaagat hy
gadhyam. Sr imat h RaamAyaNam is known as Sar aNaagat hy Saast hr am because
it houses many Sar aNaagat hys at t he dif f er ent cant os. Dhr oupadhi’s
sar aNaagat hy t o Dhwar akA Naat han is a memor able one t hat we r ecit e ever y
day: “ Sankha cakr a gadA- paaNE dvAr akAni l ayAcyut a, Govi nda
PuNDar eekAksha r aksha maam Sar aNAgat am”.
Swamy NammAzhwAr (pr apanna Sant hAna Koot ast har ) has per f or med Saanga
(shaDanga) RakshA Bhar a samar paNam at t he sacr ed f eet of VaanamAmalai
Per umAl in t he “ nORRa nOnpilEn” Thir uvAi Mozhi (5.7). The passages of t his
moving decad is a classical example of Shadanga Pr apat t hi:
(1) “nORRa nONpilEn, nuNNaRivilEn” (TVM: 5.7.1): I do not have t he Kar ma
Yoga or J n~Ana yOga nisht ais. adiyEn is a “Kar ma Yoga J n~Ana yOgadhi upAya
soonyan”. adiyEn is an aakinchanyan, while having t he SEshat hva J n~Anam. This
st at ement f r om Swamy NammAzhwAr bef or e t he Lor d of Vaanamaamalai is
linked t o t he angam of Kaar paNyam, which ar ises f r om Aakinchanyam (helpless,
asakt ha st at e). Swamy AaLavant hAr obser ves t he Kaar paNyam in His
St hOt hr a Rat hnam wit h an echo of Swamy NammAzhwAr ’s declar at ion: “na
dhar ma nisht Osmi nachAt hmavEdhi, na bhakt himAn t vacchar aNAr avindhe,
akinchanO ananyagat his-Sar aNya t vat paadhamolam Sar aNam pr apadyE”.
ananya gat hit hvam, aakinchanyam ar e cover ed by Swamy AaLavant hAr
explicit ly wit h Sesaht hva J n~Anam and His unf it ness t o pr act ice Bhakt hi
yOgam. Swamy NammAzhwAr did not choose Bhakt hi yOgam f or number of
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r easons:
♦ His r espect f or t he Var NAsr ama dhar mams (J aat hi, Kulam),
♦ His impat ience t o under t ake t he t ar dy Bhakt hi yOgam,
♦ His int ense longing (Aat hur am) t o gain t he Lor d’s anugr aham f or nit hya
kaimkar yam at Sr i Vaikunt am t hr u t he f ast er phalan-yielding r out e.
(2) “I lankai seRRa ammAnE, Sankhu Chakkar at t hAi” (TVM: 5.7.2): Swamy
NammAzhwAr expr esses His deep f ait h in t he Lor d as t he dest r oyer of t he
enemies of t hose who sought His r ef uge (as in t he case of VibhI shaNa:
Aasr it ha vir Odhi nir asanan). AzhwAr sees t he Lor d ador ning His weapons of
Conch and Chakr am r eady t o bat t le wit h his int er nal enemies (Moksha
Vir Odhis) and declar es his MahA ViswAsam in t he Lor d; anot her angi of
Pr apat t hi is Mahaa ViswAsam in t he Lor d as Sar aNaagat ha Rakshakan. That is
being obser ved her e.
(3) “t amiyEnkku ar uLAyE” (TVM: 5.7.2): adiyEn is a Kr upaNan expr essing His
Kaar paNyam. I have MahA viswAsam in You as adiyEn’s r akshaNam. adiyEn is
wit her ing away due t o t he int ense love f or You and my disqualif icat ions t o
r each you by means ot her t han dir ect self -sur r ender . Oh Lor d of
Sr ivar amangalam (VaanamAmalai)! You must come t o adiyEn’s r escue wit hout
delay and bless adiyEn. Her e is t he Lor d is beseeched endear ingly. The angi of
gOpt r ut va var aNam is pr act iced her e.
(4, 5) “yennai por uLAkki adimai koNDAi” (TVM: 5.7.3): Oh Lor d! You gave me
Svar oopa J n~Anam and Kaimkar ya r uchi in r ecognit ion of my Aanukoolya
sankalpm and Pr At hikoolya var j anam. Two ot her angams of Pr apat t hi ar e being
obser ved her e.
(6) “Yent hAi! ar uLAy uyyumARenakkE” (TVM: 5.7.9): The angi of Pr apat t hi
(nyAsam) is being obser ved her e. Oh Lor d of Sr I var amangai! I long f or t he
boon of nit hya kaimkar yam at Your sacr ed f eet . Please gr ant it t o me. I f t his
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wer e t o be viewed as gOpt r ut va var aNam, t he 5
t h
angam of Pr apat t hi, t he next
Paasur am has t he Aat hma nikshEpaNam it self as t he angi: “AaRenakku ninn
paadhamE Sar aNAhat -t ant hozhint hAy, unakkOr kaimmARu nAnonilEn
yenat hAvium unat hE”. Par Asar a Bhat t ar ’s int er pr et at ion of t his Paasur am is:
“You t aught me t hat I must cling t o Your f eet as an upAya. This upAya will t ake
me my goal. What r et ur n shall I r ender t o You f or having helped me in t his
enlight enment . I f I wer e t o place my soul at Your disposal as a kind of
gr at it ude, t hat soul is alr eady Your s. Oh Lor d DhaivanAyaka of Sr ivar amangai
wit h TuLasi gar land on Your Cr own! What can I sur r ender t o You t hat is not
alr eady Your s?
Thus ends t he Sar aNaagat hy of Swamy NammAzhwAr wit h all it s f ive angams
at Sr ivar amangai. A moving slOkam t o r ef lect upon by us always! Swamy
Desikan was inspir ed by t his upadEsam of Swamy NammAzhwAr on nyAsam and
blessed us wit h t en slOkams on t he met hod t o obser ve NyAsam known as
nyAsa dasakan. Swamy Desikan f ollowed it wit h a mat ching Tamil Pr abhandham
named adaikkalappat t hu. The URL f or adaikkalappat t hu is:
ht t p:/ / www.sundar asimham.or g/ ebooks/ Adaikkalappat hu.pdf
Bot h Sr i Sookt his wer e about Swamy Desikan’s Aat hma Samar paNam t o Lor d
Var adar Aj an.





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SS SLL LOO OKAM KAM KAM 11 1
Hr Pã¬T ¬¹l Pã¬T T¬ 6¤l ·
+ PP ~l96 ¹ 4 t4ltPl+ |+|¬9 6 4 ¤-+
aham madr akshaNa bhar O madr akshaNa phalam t at hA |
na mama Sr I pat Er EvEt yAt mAnam nikshipEt budha: | |
Her e Swamy Desikan point s out t he pr ocedur e t o be adopt ed by one wit h
discr iminat ing int ellect ; such a per son has gr asped f ully t he essence of t at t va,
hit ha and pur ushAr t hams at t he sacr ed f eet of a qualif ied AchAr yA and is
desir ous of seeking Moksham t hr ough t he act of Pr apat t hi. How does such a
per son per f or m Pr apat t hi? Swamy Desikan divides t he act of Pr apat t hi or
Sar aNaagat hi int o it s t hr ee par t s:
1. svar Upa Samar paNam
2. bhar a Samar paNam
3. Phala samar paNam
Swamy Desikan st at es t hat one has t o sur r ender svar Upam, RakshaNa bhar am
and RakshaNa phalam at t he lot us f eet of t he Lor d and declar e
(anusandhAnam) wit hout any shr ed of doubt t hat ,
1. The Lor d is t he owner of his or her aat hmA and t hat he or she is not an
ent it y gif t ed wit h svat hant hr am/ svar Upa samar paNam
2. The t ot al r esponsibilit y t o pr ot ect me is t hat of t he Lor d alone and t hat
I have no r ole t o play in t hat r esponsibilit y / bhar a samar paNam
3. The f r uit t hat r esult s f r om pr ot ect ing me also belongs t o t he Lor d and
Lor d alone. I have no r ight t o claim any of t hat f r uit / phala
Samar paNam.
The t er se st at ement of t hese t hr ee anusandhAnams is cover ed in t he f ir st
paadham of t his slOkam set in t he anusht up met r e: aham na mama (svar Upa
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Samar paNam), mad r akshaNa bhar a: na mama (bhar a samar paNam) and
t at hA mad r akshaNa phalam na mama (phala Samar paNam).
Swamy Desikan complet es t he t hought behind t hese t hr ee anusandhAnams in
t he second paadham of t he slOkam wit h t he declar at ion: “aham, mad r akshaNa
bhar am, t at hA mad r akshaNa phalam Sr ipat er eva, na mama”. This t r iad of
samar paNam is ent ir ely cont r olled by t he Lor d and not by me is t he way t o
per f or m Pr apat t hi accor ding t o our AchAr yA. He point s out t hat t his is how a
viveki (budhah) should sur r ender his aat hmA at t he lot us f eet of t he Lor d
(Sr ipat er eva it i budhah aat mAnam nikshipet ). This is t he r ight r oyal way t o
per f or m Pr apat t hi t o gain t he supr eme boon of Moksham says Swamy Desikan
at t he ver y out set of nyAsa dasakam.
DR. VEDANTHA DESI KAN TRANSLATES THI S SLOKAM AS FOLLOWS:
“A r ef ined and discer ning per son must sur r ender himself -- his aat hmA, his
pr ot ect ion and t he f r uit of his pr ot ect ion as t he Lor d’s. They ar e all HI S and
His will is car r ied out . Aat hma -samar paNam, bhar a-Samar paNam and Phala-
samar paNam ar e t hus car r ied out ”.
Dr . VNV cit es t he f ollowing t wo paasur ams of NammAzhwAr as cont ext f or
t he t ext of Swamy Desikan:
Thir uvAimozhi 2.3.4: yenat hAvi yaar ? yaanAr ? t hant ha nee kondAkkinayE!
Her e NammAzhwAr engages in a dialog wit h Sar aNyan. He says: O Lor d! You
have per vaded my soul (aat hmA) and pr eside t her e. This is an ancient
happening! My aat hmA has been Your s f r om t ime immemor ial. What a t r agedy
t hat I had mixed up t hings and had t he deluded t hinking t hat t his aat hmA, a
pr oper t y of Your s is mine. When I say now t hat I am sur r ender ing MY aat hmA
at Your f eet , I am commit t ing aat hmApahAr am (st ealing of t he obj ect t hat is
Your s and pr et end t hat I am giving t o You what is mine). Oh, My Lor d! You
indeed ar e t he owner of t his aat hmA. You ar e t he Lor d of me and t he aat hmA.
I am now clear ed of my mix up about t he owner ship of t he aat hmA. How can I
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r epay You f or helping me out of my conf usion?
Ear lier in t his paasur am, AzhwAr point s out t o t he Lor d in a mood of ut t er
submission t hat he will sur r ender his aat hmA t o t he Lor d and Lor d alone and
asser t s t hat t he aat hmA belongs t o t he Lor d t ot ally and he has no claims
what soever on it . He says: “ Yenat hAvi t ant hu ozhindhen” . He makes a
st at ement t her eaf t er : “ ini meeLvat hu yenpat hu uNdO?” AzhwAr st at es her e
t hat he has no t hought what soever on r eclaiming what he has j ust sur r ender ed
t o t he Lor d as His pr oper t y. This is Svar Upa samar paNam at it s best .
Thir uvAimozhi 8.1.10: Second Paadham: Yennyuir ai aRavilai seyt hanan sOt hi!--
--- t amiyanen Per iyavappanE!
Her e t he AzhwAr is supr emely elat ed af t er svar Upa samar paNam. I n t hat
mood of blissf ul j oy, he says: You have gr ant ed Thy f eet exclusively f or my
enj oyment . How can I r epay You f or Your mahOpakAr am? Ther e is however
one t hing. My cher ished possession is my aat hmA. I now make a clean,
uncondit ional sale of it t o You. I t is my gest ur e of gr at it ude f or Your
par amOpakAr am. Oh Lor d! What is happening t o You now t hat You have
accept ed my aat hmA, which has always been Your pr oper t y? You seem t o have
at t ained special ef f ulgence (j yOt hi) as a r esult of accept ing my svar Upa
samar paNam. Oh Gr eat benef act or ! You have paid ver y lit t le in t his commer cial
t r ansact ion of mine. I sold you my aat hmA (svar Upam). The pr ice paid by You is
t he enj oyment of Your lof t y lot us f eet . You ar e now beaming wit h j oy over t his
t r ansact ion, wher e You have gained an upper hand. You have got back your
pr oper t y and you seem t o be r ecalling wit h gr eat happiness your st at ement in
t he Git hA, “j ~nAni t hu aat hmA yeva mat ham”. You ar e consider ing me as Your
aat hmA. What a gr eat f or t une t hat bef ell me t hr u t his Svar Upa samar paNam?
Thus pour s out our Kulapat hi his sense of j oy over t he act of Svar Upa
Samar paNam.
These t hought s ar e capt ur ed by Swamy Desikan in his f ir st slOkam of nyAsa
dasakam.
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EXPLANATORY NOTES FROM DR. V. N. VEDANTHA DESI KAN:
A wise man, who has assimilat ed t he essence of Pr apat t hi philosophy, has t o
dedicat e his Aat hma (his self ), his pr ot ect ion-bur den, and his Bhar anyAsA’s
r esult t o Sr iya:Pat hi. He ought t o develop a spir it t hat “it is not f or me”, “t hat
all is f or t he Lor d”.
Though at t he t ime of Bhar anyAsam or Pr apat t hi - t hr ough a compet ent
pr ecept or as a sacr ed r it ual, we f ulf ill t he f ive component s and st r ess only t he
Bhar a samar paNam (dedicat ion of one’s pr ot ect ion bur den), t he t wo ot her s
(namely Aat hma nikshEpa and bhar a-nyAsa phala nikshEpa also) go wit h it . The
t wo go wit h it , say, as t he secondar y or ancillar ies.
Af t er t his sacr ed event , f r om t hen on, ever y t hing is f or t he Lor d. The Own
self is t ot ally ef f aced. We exist f or Him, not f or us. We have a new philosophy
t o guide us. Such a dedicat ion is in t he spir it of dhvaya mant r am. The
compr ehension of t he esot er ic of t his mant r am is a pr elude t o Pr apat t hi –
t hough, in t he cur r ent day sit uat ion most per sons can not f ollow t he exact ness
of t he r ule; may not have t he t oler ance t o t he degr ee of compr ehending t he
f ull impor t of dhvaya mant r am.
Highlight s of addit ional comment ar ies:
1. SRI BHASHYA SRI NI VASACCHAR’S COMMENTS:
Thr ough t he f ir st slOkam, it is indicat ed t hat t he t hr ee const it uent s of t he
angi -- Aat hma RakshA bhar a samar paNam (Samar paNams of Svar oopam,
bur den of r akshaa and t he phalan ar ising f r om t he r akshaa--have t o be placed
at t he sacr ed f eet of t he Lor d. One who does it t his way is a knowledgeable
per son of t he t at t hvams (t at t hvaj ~nan) r elat ing t o Pr apat t hi Saast hr am. All
t he t hr ee, Aaat hma svar oopam, Aat hma r akshaNam (Bhar a nyAsam) and phala
samar paNam, have t o be pr esent ed t o t he Lor d (t r ayamapi bhagavat i
nikshipEt ). Among t he t hr ee t he pr incipal however is Bhar a Samar panam (t at r a
bhar a samar paNamEva pr adhAnam; it har asccha t adhavayava bhUt ham).
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2. SRI GOPALA TATACHAR’S COMMENTS:
I n t his Dasakam, t he f ir st t hr ee slOkams addr ess t he f ir st sect ion of dhvaya
mant r am (pr at hama KaaNDam) dealing wit h Sar aNaagat hy. The f our t h slOkam
cover s t he phala samar paNam dealt wit h in t he ut t har a KaaNDam of dhvayam,
t he Pr apat t hi mant r am. I n next f ive slOkams (5 t o 9) t he act s t o be per f or med
af t er Sar aNaagat hy anusht Anam (ut t har a Kr ut hyam) ar e descr ibed. The t ent h
and f inal slOkam explains t he st at e of f r eedom f r om wor r ies about his
pr ot ect ion (nir bhar am, nir bhayam) by t he Pr apannan.
3. SRI SAI LA TATACHAR’S COMMENTS:
The f ir st slOkam cover s t he svar oopam of t he angi of Pr apat t hi. The
Svar oopam of angi has t hr ee par t s: Svar oopa Samar paNam, Rakshaa Bhar a
Samar paNam and Phala Samar paNam. Among t hese t hr ee, Svar oopa
samar paNam and Phala samar paNam is common f or all t he VidhyAs chosen by
one who desir es Moksham (Mumukshu). Raksha Bhar a Samar paNam has
however a dominant st at e in Pr apat t hi yOgam (nyAsa Vidhyai) because it ar ises
f r om t he st at e of Aakinchanyam and Anaya gat hit hvam (upAyAnt har a asakt hi).
Ther ef or e Pr apat t hi is called Bhar a Samar paNam. I n all t hese t hr ee
samar paNams, Lakshmi Visisht an (Lor d wit h Lakshmi) is t he upAyam. The same
Lakshmi Visisht an is t he Pr at hi sambhandhi (upEyam).





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ar uL Var adar
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SS SLL LOO OKAM KAM KAM 22 2
I n t he second slOkam of nyAsa dasakam, Swamy Desikan addr esses Sr i
Var adar Aj an of Kancheepur am as “Sr iman” as in dhvayam and salut es Per undevi
ThAyAr as well t his way and per f or ms his Sar aNaagat hi. He st at es
unambiguously, “Sr iman! aat ma r akshA bhar am t vayi nyasyAmi”. Swamy Desikan
r eminds t he Lor d t hat he has laid t he t ot al r esponsibilit y of his pr ot ect ion at
t he f eet of t he Sar va lOka Sar aNyan. The f ull slOkam is as f ollows:
-4F4l¹4|T¾+- ~lP+ H+ T ¬l 5-44|= 6-·
|4HlB 9l¤ +l 9 4 HltP¹¬l¬¹ t4|4+
nyasyAmyakincana: Sr I man anukUlOanyavar j it a: |
viswasa pr Ar t hanA pUr vam At mar akshAbhar am t vayi | |
ANVAYA KRAMAM:
Sr I man! anukUla: anya var j it a: akinchana: visvAsa pr Ar t hanA pUr vam
At ma r akshA bhar am t vayi nyasyAmi | |
Swamy Desikan br illiant ly weaves in t he f ive angAs of Bhar a Samar paNam in
t his slOkam f ir st and t hen per f or ms Sar aNaagat hi at t he holy f eet of
Per ar uLALan. This is t he Saast r aic way t o per f or m Sar aNaagat hi wit h it s f ive
angAs. These f ive angAs ar e:
1. aanukUlya Sankalpam
2. Pr At hikUlya var j anam
3. Kaar paNyam
4. MahA VisvAsam and
5. gOpt r ut va var aNam
AanukUlya sankalpam is cover ed by t he wor d “anukUla:” in t his slOkam. This
r ef er s t o his vow t o per f or m always deeds t hat please t he Lor d.
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Pr At hikUlya var j anam is cover ed by t he wor d “anya var j it a:” in t he ver se.
Pr At ikUlya var j anam r elat es t o t he vow of one per f or ming Pr apat t hi t hat he
will not engage in act s t hat cause displeasur e t o t he Lor d.
Kaar paNyam is connect ed t o t he wor d “akinchana:” in t his ver se. Kaar paNyam is
a st at e of meekness and humilit y ar ising f r om t he clear r ecognit ion t hat one
has no skills or power t o pr act ice any upAyams t o r each t he Lor d such as
Bhakt hi yOgam et al. This st at e is invoked by ALavandhAr in his f amous
st hot hr a r at hna slOkam (slOkam 22)
+ ¤P |+Ul 5|FP + ¬ltP4 |7
+ ¬|±Pl+ t4¬¹Tl¹|4-7 ·
H|T¾+l 5+-4¬|6- H¹'4
t469l7P ¬ H¹T 99H + --+
na dhar ma nishThOasmi na ca aat mavEdi
na bhakt imaan t vat car aNaar avindE |
akincanO ananya gat i: sar aNya !
t vat paada moolam sar aNam pr apadyE | |
MahA VisvAsam is hint ed by t he wor ds “visvAsa” in t his slOkam. Maha
visvAsam is t he t ot al and unshakable f ait h in t he t hought t hat t he Lor d will
pr ot ect t he sar aNaagat han wit hout f ail.
gOpt r ut va var aNam is t he r equest of t he r akshaNam of one wit h a humble
pr ayer . The wor ds, “pr Ar t hanA pUr vam” connect t o t he f if t h limb (angA) of
Sar aNaagat hi in t his slOkam.
Af t er obser ving Sar aNaagat hi wit h t he above f ive angAs, Swamy per f or ms
Sar aNaagat hi wit h t he st at ement , “Aat ma r akshA bhar am t vayi nyasyAmi”.
Thus t he pancha anga bhar anyAsam is pr act iced by Swamy Desikan t hr ough
t his ver se.
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Swamy addr esses t hus t he kAr uNya Raasi (t he embodiment of mer cy and
compassion) pr esiding over Vaar aNa sailam (Hast hi Gir i) and per f or ms his
Sar aNaagat hi. Lor d Var adar Aj an was ver y dear t o our AchAr yan. He has
salut ed His Svar Upam elsewher e as “ nit hyam par am sar vagat ham susUkshmam
nishpandhanandhat hu mayam bhavat ha: Svar Upam” .
Wit h t he above moving salut at ion, Swamy Desikan r ecognizes t he Bhagavat h
Svar Upam of Lor d Var adar Aj an as et er nal (nit hyam), super ior t o all t at t vams
(par am), omnipr esent (sar vagat ham) and capable of penet r at ing ever ywher e
(susUkshmam) and of t he f or m of unalt er ed bliss (nishpandhanandhat hu
mayam).
Bef or e t his Lor d of anant ha kalyANa guNams, Swamy Desikan f eels acut ely his
aakinchanyam and ananyagat hit hvam r ef er r ed t o by ALavandhAr ear lier . The
above t wo ar e t he visesha adhikAr ams of Pr apat t hi. Af t er t hat
acknowledgement of his def iciency, Swamy per f or ms his Sar aNaagat hi.
akinchanyat hvam r ef er s t o t he lack of skills t o f ollow t he upAyams such as
Bhakt hi yOgam; ananyagat hit hvam r elat es t o t he seeking of Moksham alone as
t he f r uit of one’s ef f or t s and seeking Sr iman Naar AyaNA alone as t he one
capable of gr ant ing t hat boon of Moksham.
The f ir st t wo paasur ams of adaikkalappat t hu of Swamy Desikan, which ar e
echoes in Tamil of t he t en slOkams of nyAsa dasakam in Sanskr it deal wit h
akinchanat hvam and ananyagat hit hvam r espect ively.
The f ull comment ar y on adaikkalappat t hu is available on t he f ollowing URL:
ht t p: / / www. sundar asimham. or g/ ebooks/ Adaikkalappat t hu. pdf
Swamy Desikan’s whole lif e was devot ed t o advancing t he key doct r ine of
Pr apat t hi housed in Bhagavadh RaamAnuj A’s Sar aNaagat hi Gadhyam and
ALavandhAr ’s st hOt hr a r at hnam. I n t he above cit ed 22
nd
slOkam of St hOt hr a
r at hnam, ALavandhAr (YaamunAcchaar yA) descr ibes himself as one ber ef t of
dhar ma nisht ai, aat hma j ~nAnam and Bhakt hi at t he Lor d’s lot us f eet . He
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explains t he r eason f or his Sar aNaagat hi at t he Lor d’s Sacr ed f eet as a dir ect
consequence of t hese def iciencies.
AlavandhAr in t ur n t ook his cues f r om NammAzhwAr (t hir uvaimozhi -
VaanamAmalai paasur am 5.7.1) and Thondar dippodi’s 25
t h
t hir umaalai paasur am
(nORRa nOnbilEn nuNNaRivilEn of NammAzhwar and ninkaNum bat t hanallEn of
Thondar adipodi AzhwAr ).
NammAzhwAr addr esses ThOt hAdhr inaat han of VaanamAmalai in his paasur am
and cr ies out :
“O Lor d! I have not gained any dist inct ion t hr ough pr act ice of kar maa or
J ~nAnA yOgA, which ar e pr ecur sor s t o t he development of Bhakt hi in one. I
do indeed have Bhakt hi f or You, but it is f ar f r om t he kind t hat r esult s f r om
t he pr act ice of Bhakt hi yOgA. My bhakt hi f or You is of a r est less and
int ensely passionat e kind. This is not a kind of Bhakt hi r esult ing f r om Bhakt hi
yOgA t hat leads t o Moksham. That is why I have t his dvar ai or ur gency. Oh my
Lor d seat ed on your might y ser pent aasanam at Sr ivar amangala Nagar , r ich
wit h lot uses gr owing in f er t ile paddy f ields, t akes me int o your f old as one who
needs pr ot ect ion”.
NammAzhwAr st at es her e t hat of all t he f our yOgAs leading t o Moksham, he
is not qualif ied or he is unable t o succeed in t he pr act ice of Kar ma, J ~nana or
Bhakt hi yOgams. He is lef t wit h only Pr apat t hi yOgam t o r each his goal of
Moksham. He has no ot her succor . Ther ef or e he conf esses, “Puhal onr u illA
adiyEn unnadikkeezh amar nt hu puhundhEnE”.
The basis f or t he hoar y t r adit ion of Sar aNaagat hi as t he easy-t o-pr act ice and
as a quick yielder of t he f r uit of Moksham is in t he Lakshmi Tant r am belonging
t o t he Paanchar At hr A t ext s. NammAzhwAr , Naat hamuni, ALavandhAr ,
RaamAnuj A and Swamy Desikan f ollowed t his t r adit ion. Lakshmi Tant hr am says
in t his cont ext :
“upAyaaccha-----phalat ar a; chat hur t hAn---Sar aNAsr ayam ”.
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Lakshmi t ant r am enlist s t he t hr ee yOgams -- kar ma, J ~nana and Bhakt hi
yOgams -- f ir st and discar ds t hem in f avor of Pr apat t hi yOgam as seegr a phala
pr adham (quick t o yield r esult s). Geet hAchAr yan f ollowed t he same line of
t hought and descr ibed t he t hr ee yOgams f ir st and t hen in t he ver y last
chapt er r evealed Pr apat t hi at His lot us f eet as t he f our t h and most ef f ect ive
upAyam f or one and all. The f ive limbs of Pr apat t hi and t he t wo visesha
adhikAr ams (Aakinchanyam and ananyagat hit hvam wer e elabor at ed upon by our
pUr vAchAr yAs in gener al and Swamy Desikan in par t icular .
This is t he gr eat ness of t he second slOkam of nyAsa dasakam since it f ocuses
on t he f ive angAs and t he t wo adhikAr ams of Sar aNaagat hi.
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
This ver se is almost a simple exposit ion, in Sanskr it of t he Pr apat t i. Swamy
Desikan says: Oh Lor d of Lakshmi! Sr iya: Pat hy! I am a dest it ut e, int ellect ually,
physically and money wise t oo. I am decisively on Your side, doing t hings You
sanct ion in Your mandat es, i.e., Your Saast r As. I have t ot ally abandoned
t r ansgr ession of Your mandat es. I have a t r emendous f ait h in You and in Your
int ent of saving my soul and in pr ot ect ing me. Wit h t hat abiding f ait h, I place
my plea at Your door “Please pr ot ect me”. Wit h t his pr elude, I sur r ender unt o
You– placing Aat hmaa, Aat hma r akshaNam and it s r esult .
nyAsa is said t o be composed of 5 component s. All ar e spelt out her e ver y
succinct ly:
1. Aakinchanyam: Dest it ut eness; it s specif ic conf ession is called
Kar paNyam.
2. Aanukoolya Sankalpam: A solemn vow t hat we will obey t he Lor d’s
mandat es (Saast hr As).That is what one means by being “on His side”.
3. pr At hikoolya Var j anam: To abj ur e t ot ally what Saast r As condemn.
4. mahaa Viswaasam: A mammot h f ait h t hat He will save us; t hat Pr apat t hi
is hundr ed per cent ef f icacious. Ther e ought not t o be an iot a, a shade
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of doubt on t his scor e. Once t his t ot al sur r ender has been
accomplished, t her e is not hing t hat r emains t o be done by us f or
Moksham.
5. gopt r ut va var aNam: Ver bal r equest in as many wor ds, ut t er ing t o t he
Lor d t hat He kindly pr ot ect us.
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SS SLL LOO OKAM KAM KAM 33 3
F4lPl F4H 9 F44B F4¬¹t4 + |+¬ ¹P ·
F47¬ F4|¤4l F4l¤ F4|FP+ -4F4|6 Pl F44P +
Swamy svasEsham svavasam svabhar at hvEna nir bhar am |
svadat t a svadhiyA svAr t ham svasmin nyasyat i mAm svayam | |
MEANI NG:
Sr iman Nar ayanan is t he Lor d of all. adiyEn is His ser vant (adimai). adiyEn is
under His aadheenam (cont r ol). He blessed me wit h t he J n~Anam about Him.
He accept s me and pr ot ect s me as His own r esponsibilit y wit hout adiyEn
wor r ying about my r akshaNam; t his has been made possible t hr ough t hat
J n~Anam t hat he blessed me wit h. The phalans ar ising f r om t hat r akshaNam
belongs t o Him ent ir ely. He accept s adiyEn wit hout any admixt ur e of t hat
phalan wit h me.
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
Oh my Mast er ! Mast er of all wor lds! Lor d of Lakshmi! I am Your s, Your
possession; Your subser vient , myself and all mine ar e only Your s; I am Your
dependent ; Your ser f ; You can or der me about in all ser vices t o You.
You had Your self invest ed me wit h a good discer nment about You. This You had
once long ago done-f or some unknown, good act of mine, as a r ewar d. Then at a
suit able moment , You caused me t o be under t he inf luence and dir ect ion of a
good Achar ya, which led me on t o Pr apat t hi per f or mance. This evolut ion t o a
pr apanna st at us was wholly due t o Your or iginal awakening kindled in me.
So I owe my spir it ual pr ogr ess ent ir ely t o You.
You did all t his, by Your f r ee will, f or Your own pur pose, t o adopt me, as a
pr apanna, t o Your et er nal ser vice.
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What is t her e t o be called my r ole? None.
Having conceived t he scheme of weaning me t o Your ser vice, You, per haps, and
r ight ly so, willed t hat You should Your self car r y all t he bur den, r eading my
weakness and inabilit y t o bear t he self -pr ot ect ion by myself ; t ook char ge of
me and mine and my saf et y and pr ot ect ion on Your shoulder s. My bur den
became Your s.
You keep all mine wit h You, car ef ully and diligent ly.
COMMENTARI ES:
This t ype of ut t er ance (anusandhAnam) is known as Saat hvika t hyAgam, which
is an upAangam of Pr apat t hi. Saat hvika t hyAgam has t o be obser ved dur ing t he
pr act ice of Moksha dhar mams. I t has t hr ee par t s:
1. One has t o consider t hat Kar ma is done by BhagavAn t hr ough him
inst ead of t hinking t hat he is doing it . This is kar t hr ut hva t hyAgam.
2. The next is mamat hA t hyAgam. One should not t hink of t he kar ma
pr act iced as pr ayOj anam f or him and ident if y wit h it as his; inst ead he
should link it t o t he Lor d
3. phala t hyAgam: One should associat e t he f r uit ar ising f r om t he
per f or mance of a Kar ma as belonging t o t he Lor d and not t o himself .
These ar e t he t hr ee par t s of Saat hvika t hyAgam.



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At t hivar adhar I n Kidant ha kolam
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SS SLL LOO OKAM KAM KAM 44 4
~lP¬¬l7 4¹7 t4lP|FP H¹T ¬6-·
96² rl4Bl+ Pl t4t9l7 9l94 F44P +
Sr I man abheeshTa var ada t vAmasmi sar aNam gat a: |
yEt at dEhAvasAnE mAm t vat pAdam pr Apaya svayam | |
MEANI NG:
Oh Lor d who is never separ at ed f r om Per iya Pir At t i! Oh Lor d who is salut ed as
Var adhan because of Your munif icence in gr ant ing all t he boons t hat Your
bhakt hAs desir e! adiyEn is per f or ming Sar aNaagat hy at Your sacr ed f eet .
Please gr ant me t he boon of nit hya Kaimkar yam at Your lot us f eet in Sr I
Vaikunt am at t he end of t his lif e on ear t h.

Per undevi Thayaar
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EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
This is Dhvaya Mant r a anuvAdha SlOkam. The f ir st Paadham of t his slOkam is
upAya var aNam; t he second Paadham is about t he Phalam of Kaimkar yam. Her e
at Kaanchi (Hast hi Gir i), Swamy Desikan per f or med t he Sar aNaagat hy at t he
sacr ed f eet of Sr i Per umdEvi SamEt ha Sr i Var adar Aj an, t he emper or of boon
giver s t hr ough His AchAr yan. Swamy Desikan seeks t he blessings of being led
t o Par ma Pat ham by Lor d Var adhan Himself . His deep love f or Var adar Aj an
pr opels him t o ask f or t he dir ect involvement of t he Lor d inst ead of benef it ing
f r om t he t r adit ional help of AadhivAhikAs.






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SS SLL LOO OKAM KAM KAM 55 5
t4¬7 9t4 |F¤¹ |¤4 t4t9l|4 T 94l =+P ·
|+|9& Tl¹4 ¹|r6 T… 6 Pl |+t4 |TT¹P +
t vat sEshat vE st hir a dhiyam t vat pr Apt yEka pr ayOj anam |
nishiddha kAmya r ahit am kur u mAm nit ya kinkar am | |
MEANI NG:
Oh Lor d! adiyEn is one who has sought t he r ef uge of Your f eet . adiyEn
r emember s t hat I am Your et er nal ser vant . This t hought will never change f or
me. adiyEn does not seek any phalans except enj oying You. adiyEn of t his
ment al disposit ion should wit h Your suppor t st ay away f r om per f or ming kaamya
kar mas and t he kar mas pr ohibit ed by Your Saast hr ams. The kaimkar yams t hat
adiyEn per f or ms f or You wit h t his body on ear t h should cont inue f or ever
wit hout int er r upt ion. These will not be possible at all wit hout Your anugr aham.
You should bless me t o have t hese kaimkar ya pr Apt his her e and in t he her e-
af t er .
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
I have sur r ender ed unt o You. My mind ought t o be well plant ed in t he
convict ion t hat I am Your ser vant , Sesha, Daasa and per manent vassal t o You,
my Lor d!
My sole aim f r om now on ought t o be t o r each You her e (at shr ines) or in Sr i
Vaikunt a, t o enj oy Your blissf ul pr esence, t o r ender all sor t s of int imat e
ser vice t o You, t o enj oy t his kind of close pr oximit y and ser vice t o You. Please
gr ant it t o me!
As long as I live in t his body of f lesh, may I never violat e any of Your
mandat es, say, by r ender ing any kar ma, t abooed and explicit ly pr ohibit ed!
May I be also kept of f f r om Kaamya r it uals! (These would not br ing sin by non-
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commit t al). They ar e not mandat or y. I f not explicit ly sinf ul, t hey ar e neit her
essent ial, nor helpf ul t o t he pr ogr ess of t he Pr apanna in his r oyal pat h. I may
please be det er r ed f r om such kaamya kar mas.
I must gr aduat e t o a st age of per manent ser f and ser vant t o You, always doing
ser vice t o Your pleasur e. Please gr ant t hat st at e of bliss t o me.

at ht hivar adar in ninRa kOlam
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SS SLL LOO OKAM KAM KAM 66 6
7 |4 ¬ 9T r t4l|7 = 7F4 ¬¬4 F64·
|+t4 |+¹9¹l ¤ 9 T T4 9 |+4 = ÷4 PlP +
dEvi bhUshaNa hEt yAdi j ushTasya bhagavamst ava |
nit yam nir apar AdhEshu kaimkar yEshu niyunkshva mAm | |

mun sevai
MEANI NG:
Oh Lor d of Kaanchi! Per iya Pir At t i, BhUmi Pir At t i and NeeLA Devi ser ve You
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wit h gr eat love. Your Thir uvAbhar aNams (Cr own, kuNDalams, necklaces et al)
shine on You and gain t heir beaut y. Your weapons (Sankhu, Chakr am et al) ser ve
you ceaselessly. adiyEn longs t o per f or m kaimkar yams f or You wit hout
admixt ur e of apar Adhams. Oh Lor d! Please command adiyEn t o per f or m
kaimkar yams dear t o Your hear t .
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
My Pr ayer is:
Oh BhagavAn! Please engage me in a ser vice f r ee f r om f law, at Your door , when
You ar e sur r ounded and ser ved by a vast par apher nalia including Your Consor t s
(Devis),Your excellent j ewels and or nament s, Your divine weapons like Chakr a,
Your chief at t endant s such as anant a, Gar uda, VishvaksEna et c., and all else.
All ar e divine; none is a mat er ial as in t his wor ld. Ever y t hing is “sui
Gener is” (apr Akr ut a).

pin sevai
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SS SLL LOO OKAM KAM KAM 77 7
Pl P7l4 ¬ |+|G¬ ¬ 6+l¬ 6+ltPTP ·
F4T T4l 9T¹T 4¹7 F4lT… 6 F44P +
mAm madeeyam ca nikhilam cEt anAcEt anAt makam |
sva kaimkar yOpakar aNam var ada sveekur u svayam | |
MEANI NG:
Oh Var adar Aj A! Please use adiyEn as Your inst r ument f or Your kaimkar yams
and bless me t o per f or m t hese kaimkar yams by You t hr ough me. You should
accept all t hat belongs t o me -childr en, wif e, house, f ields and ever y t hing-as
obj ect s f or Your kaimkar yam.
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
Evident ly t he Lor d had agr eed t o Swamy Desikan’s plea. Now in t his ver se, he
hast ens t o add a r ider .
Oh Lor d! I t is not enough You accept my self . What ever is mine , living or non-
living , my wif e and childr en, my house and t he like, my household ar t icles , all,
wit hout an except ion or an omission , all is Your s. You ought t o t ake all of
t hese, which ar e Your s.
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SS SLL LOO OKAM KAM KAM 88 8
t47 T ¹÷4F4 PP t4P 4 T6TlT¹·
+ 946 4 9l9l|+ 94 ¬l|+ |+46 4+
t vat yEka r akshyasya mama t vamEva kar uNAkar a |
na pr avar t aya pApAni pr avr ut t Ani nivar t aya | |

Pur appadu dur ing pavit hr ot savam
MEANI NG:
Oh t he Ocean of Mer cy! Oh Lor d Var adar Aj A! Ther e is no one else except You
t o pr ot ect adiyEn. You should bless adiyEn not t o engage in commit t ing sins
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f r om now on. You should also dest r oy all t he sins t hat adiyEn has accumulat ed
so f ar .
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
“Oh Lor d, Reser voir of Mer cy! As a per son sur r ender ed unt o You, I have t o
submit a plaint t o You. You ar e an all-power f ul Super -Power . None t her e is who
can quest ion You. You please war d of f possible sins t hat I would per haps incur
in my f olly. You ought t o see t hat I do not incur such sins any mor e.
I n r egar d t o sins and of f ences t hat I could have commit t ed pr ior t o Pr apat t hi,
You please f or give t hem and t r eat t hem as inoper at ive! They become negat ed,
non-exist ent by Your mer e: ‘sankalpa-kshama’ i.e., by Your par doning t hem!

sEr t hi sEvai

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SS SLL LOO OKAM KAM KAM 99 9
HT t4l+l ¬ T¹T T t4l+l 4= + ¬ P ·
¬PF4 |+|G¬ 7 4 9T6l|6 r¹ 9¬l +
akr ut yAnAm ca kar aNam kr ut yAnAm var j anam ca mE |
kshamasva nikhilam dEva pr aNat Ar t ihar a pr abhO | |

sEr t hi sEvai
MEANI NG:
Oh Lor d of Kaanchi, who banishes t he sor r ows of t hose who pr ost r at e bef or e
You and seek Your r ef uge! You ar e capable of execut ing what ever You desir e.
adiyEn has per f or med kar mas, which ar e against t he sAst hr ams or dained by
You. adiyEn has also abandoned per f or ming t he kar mas t hat You have
commanded us t o do wit hout f ailur e. Out of Your limit less mer cy, Thou should
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par don all t hese t r espasses.

ser t hi sevai
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
You ar e t he Lor d of t he whole univer se. You ar e t he unquest ionable Mast er . I t
is You who cr eat e, sust ain and t er minat e t his wor ld. All else ar e subser vient t o
You. You ar e lit er ally all power f ul. What is mor e, You diligent ly r emove t he
gr ief s of t hose who r esor t t o You in Pr apat t hi. Hence I make a per t inent
appeal t o You as a Pr apanna:
1. Whichever act is pr ohibit ed by t he Saast hr As, namely, Your book of
commandment s, t hey ought not t o be commit t ed by me under any
cir cumst ances. You have t o keep guar d! You alone can help me.
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2. Whichever act s or r it uals ought t o be per f or med by one, I ought t o be
per mit t ed and encour aged, t o per f or m t hem pr oper ly. You ought t o
ensur e it . You alone can help me You can accomplish all by Your mer e
f r ee will (Sankalpa).
Not e: Act s t abooed (pr oscr ibed) like himsai, unt r ut h, et c. should be kept of f .
Doing t hem, as we do, by our sinf ulness, is “akr it ya kar ma”.
Act s pr escr ibed, such as SandhyA, Pit r u kar ma et c, ar e a must . We avoid t hem!
I t is “kr t iya akar aNE or Kr it ya var j ana”.
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55

SS SLL LOO OKAM KAM KAM 10 10 10
~lPl+ |+46 9¾lñ Pã¬T ¬¹l9 TP ·
H¬lT¹6 F44 F4|FP+ H6l 5r|Pr |+¬ ¹-+
Sr I mAn niyat a panchAngam madr akshaNa bhar Ar paNam |
acheekar at svayam svasmin at Ohamiha nir bhar a: | |

Manj a Veyyil Var adan
MEANI NG:
The Lor d who is f or ever wit h Per iya Pir At t i has empower ed adiyEn t o per f or m
t he Bhar a nyAsam wit h it s f ive angams at His sacr ed f eet and has accept ed
t he bur den of pr ot ect ing adiyEn. He did t his on His own. Fr om her e on, adiyEn
st ays in a st at e of t ot al f r eedom f r om f ear about my r akshaNam.
I n t he second slOkam of nyAsa dasakam, Swamy Desikan r ef er r ed t o t he
samar paNam of one’s r akshaNam t o t he Lor d t hr ough Sar aNaagat hy wit h it s
f ive angams. Swamy Desikan st ar t ed wit h Saat hvika t hyAgam in t he t hir d
slOkam and complet ed t he anusht Anam of Sar aNaagat hy at at t higir i
ar uLALan’s Thir uvadi.
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56
EXPLANATORY NOTES BY DR. V. N. VEDANTHA DESI KAN:
This f inal (nigamana) slOkam is unusual. No name st amp of Desika, no assur ance
about r ewar ds f or r ecit ing t he st Ot r am. But t her e is an explicit asser t ion t hat
Pr apat t i is no achievement wr ought by t he sent ient being; it is God’s own kindly
vict or y-winning act . This spir it always per vades Swami Desikan’s t hinking. That
is also a must f or ever y Pr apanna t oday.
(He should not claim “I have achieved Pr apat t hi”. He should f eel t hat t he Lor d
- and t he Achar ya - had kindly elevat ed him and caused him t o at t ain par t y-
gif t ).

Par i vEt t ai Var adhan
“Oh Lor d Sr iya: Pat hE! You Your self t ook on Your head, t he bur den of my
pr ot ect ion, in t he so called pr ocess of Bhar anyAsa or Pr apat t i. You saw t o it
t hat it was complet e, per f ect , accompanied by t he essent ial f ive component s.
You got it done Your self (What is my r ole t her ein? Per haps none!).
Hence I am f r ee f r om all bur dens. I have no f ear her eaf t er ”.
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57

OTHER COMMENTARI ES:
1) SRI BHASHYA SRI NI VASACHARYA:
“aham t vayi nyast ha bhar a: , kar t havya Sesha r ahit ha: bhar anyAsaat h-
par asmin kale nir bhar a: vigaLit ha sar vabhAr a: nir bhaysccha asmi” (Having
placed t he bur den of pr ot ect ion at Your sacr ed f eet , adiyEn is ber ef t of any
mor e kar mas t o do in t his r egar d and st ay now in a st at e of complet e f r eedom
f r om any bur den or f ear weighing me down. All of t his happened by Your gr ace
immediat ely af t er t he Sar aNaagat hy upAya anusht Anam wit h it s f ive angams).
2) SRI GOPALA TATACHAR:
I n t he f ir st slOkam of nyAsa dasakam, Swamy Desikan uses t he salut at ion,
“Sr I pat hir Eva” and in t he f inal slOkam, He addr esses t he Lor d as “Sr I mAn” t o
indicat e t he Lor d wit h Mahaa Lakshmi is t he Pr at hisambhandhi. By r ef er ence
t o t he anusht Anam of Sar aNaagat hy as “niyat ha-panchAngam”, He point s out
t hat t he Sar aNaagat hy (angi) will not be successf ul wit hout t he f ive angams
such as Aanukoolya sankalpam et al. At t he beginning of t his Dasakam,
Swamy Desikan chose t he wor ds, “ aham, madh- r akshaNa bhar am” and at
t he end, Swamy used “ Sr iman” t o indicat e Saat hvika t hyAgam must be
per f or med. Af t er t he samar paNam of t he r akshya vast hu (t he obj ect t o be
pr ot ect ed), Swamy Desikan st at es t hat He is t ot ally f r eed f r om f ear / bur den
of any kind.
3) SRI SAI LA TATACHAR:
At upakr amam (beginning), Swamy Desikan r ef er r ed t o t he Lor d wit h Lakshmi
(Lakshmi ViSisht an) as “Sr iya: Pat hi” and at upasamhAr am (end) addr esses Him
as “Sr I man” t o indicat e Lakshmi Vaisisht yam (t oget her ness wit h Lakshmi) is t o
be invoked ever y st age (upAya and upEya dasai), even if it may not be explicit ly
st at ed. He also inst r uct ed us t hat at t he avasAnam (end) of Kar mAs, Saat hvika
t hyAagam must be done t o gain t he st at e of f ear lessness (nir bhayam) and
f r eedom f r om t he bur dens (nir bhar at hvam). Swamy also has emphasized t hat
t he f ive angams of Pr apat t hi ar e indispensable (avinAbhUt ham) and t hat
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58
Pr apat t hi is incomplet e wit hout t heir anusht Anam. Swamy st at es t hat t he Lor d
Himself per f or med t he Bhar a nyAsam (r akshA bhar a samar paNam) t hr ough
him (svayamEva kaar it havaan). I n amr ut ha Ranj ani Paasur am, Swamy r eminds us
of His MahOpakAr am: “naat han--t hAznt ha yennai t anRanakkE bhar amaaha
t hAnE YeNNi, vaanunt hu malar adiyum t ant hu, VaanOr Vaazhcchi t ar a
mannar uLAl Var it t hit t AnE”.
Please r ef er t o t he det ails on meanings of t his Paasur am passage at :
ht t p: / / www. sundar asimham. or g/ ebooks/ ebook26. ht m


Svami Desikar wit h var adar
Azhwar ’s Pr apat t hi vaakyam is “kaLaivAy t unbham kaLayAt hozhivAi kaLai kaNN
maRRilanE”.
adiyEn will conclude t he assembly of comment ar ies on nyAsa dasakam now wit h
t he r ef lect ion on t he dhyAna slOkam of Geet hAchAr yan (Lor d Par t hasAr at hy):
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4t99|¬ |4+l B4 4 F4 Pl4l T¹t44l·
¤+V4¹¤F¤ (¹¤l ¬ B ) 66 99H H¹T Pr-+
yat pr apat t im vinaa sar vai: yasyA mAyA dur at yayA |
dhananj aya r at hast ham (r at hOt t amsam) t at pr apadyE sar aNam maha: | |

SWAMY DESI KAN THI RUVADI GALE SARANAM
DAASAN, OPPLI APPAN KOI L VARADACHARI SATHAKOPAN

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