NYASA DASAKAM OF SWAMI VEDANTHA DESIKAR
Sriman Venkatanatharyah kavitharkika kesari
Vedanthacharyavaryo me sannidhatham sadha hadhi
The advent of Swami Vedantha Desikar into this world was mainly for
the establishment of the efficacy of Prapatthi also known as Nyasa
Thus almost all his works deals with prapathi . "MOKSHOPAYA
PRAPATHISYATH" Srimad RahasyaTraya of Sri Vedantha Desikar is an
elaborate study of Prapathi ? Saranagathi.
Description of few of the works of Swami Desikar
Nyasa Dasaka, Nyasa Vimsathi ,Nyasa Tilakam, Saranagathi
Deepikai ,
His two other works in Sanskrit are the Abhayapradaana saara and
Nikshepa Raksha then the Adaikallapathu in tamil.
The contribution of Vedantha Desikar in the postulation of `NYASA"
as a perfect & easy system which can be adopted by one and all.
Of-course the greatness of Prapathi is conveyed by all the Alvars
and Acaryas and is not new one, it can be gleaned from the
intuitive experiences of the Alvars and the Sastric expositions of
the Acaryas like Swami Alavandar and Sri Ramanujar.
Swami Desikar has systamised the doctrine of Prapathi as MOKSHOPAYA.
The Nyasa Dasakam crisply describes the Nyasa (Prapathi performed
with angas), nature ,qualification etc.,
The first three slokas conveys the poorva bagam of Dvayam (Sriman
Narayana Caranou sharanam prapadhye) the fourth sloka describes
about the fruit gained by performing the prapathi- Pala prayojanam
The last five slokas describe the Nishta after prapathi.
The first sloka reads " Aham Madrakshana baro math rakshana palam
thatha na mama sripathirevethyatmanam nikshiped budaha"
The essentinal nature of the soul is outlined here. "Swanishta"of a
Saranagathan is emphasized here i.e to say that the jiva belongs to
Lord and is the property of Lord ,this sloka beautifully conveys the
meaning of the namah padam of the moola mantram.
The thought or Nyasa to be adopted by Caranyan is conveyed here " I
do not belong to myself, the burden accruing from such protection is
equally not mine and benefit accruing from such protection is
equally not mine, they all belong only to Sriman Narayana.
The first step of prapathi - elimination of ego and egot is
depicted in this sloka. The same idea is conveyed by all our
Acaryas. For instance the verses from Mumukshapadi is remembered
here wherein the quality required from the individual is conveyed -
"Emperumanai andri thanum pirarum thanaku gathiagamattarkal"
The second sloka conveys the requisites of Caranyan.
"Nyasamyakinchanah ??????athma raksha baram tvaye"
The second sloka is an address made to the Supreme Lord, wherein Sri
Desikar in this sloka expresses his sheer helplessness -
"Aakincanyam & Annanyagatitvam"
It is expected from a Saranagatan to express these two qualities
while performing Saranagathi. In this Sloka Desikar performs
Saranagathi through the good office of Tayar .Lordess is embodiment
of grace. She by her purushakaram veils the Swatantriyam of Lord
and makes him to shower his grace on the individual soul. Pirati is
described as "Nityam Agnyatha nigrahah". The five organs of
Prapathi is explained in this sloka they are Anukulasya Sankalpam,
Prathikulasya Varjanam, Maha Vishvasam , Goptrutva Varana, Karpanya
anusanthanam.
The first i.e Anukulasya sankalpaha means the prapannan should
perform only such acts which helps him in surrendering unto Lord's
feet
Obviously the next organ is that he shall not do anything which
affects his association with Lord ? Prathikulasya Varjanam The
third "Maha Vishvasam" is that the Prapannan should have unflinching
faith on the Supreme Lord , the fourth anga "Goptrutva Varanam"
conveys that the Prappanan should regard Emperuman alone as his
refugee, the fifth anga "Karpanyam"?the prappanan should expresses
his sheer helplessness and total Surrender unto Lord for Salvation.
In the third sloka Desikar speaks about the another quality
required from a Prapannan ? "SATVIKA TYAGAM".
This sloka reminds us the Nammalvar's Tiruvaimozhi where in Alvar
has also conveyed the same idea
"Endraikum ennai uyyakondupokiya ???aathiyai nindra en sothiyai en
solli nirpanno"
(7th centum 9th decad)
The third sloka being the very essance of Nyasa Dasakam conveys
the "Bhara Samarpana" as entirely an act got done by the Lord
himself for his own benefit. The word "Swa" which means one's own
is repeated more than eight times in this sloka. The frequent
usage of the word is made to emphasize that the individual by all
means is ever subservient to Lord.
In the fourth sloka Desikar performs Saranagathi at the feet of
Lord Varadha through the good office of Tayar . Lord Varadha is
bestower of boons . A desire to have Moksha at the end of life is
voiced in this sloka.
In the fifth sloka Swami Desikar prays to Lord for having the
mental attitude of Prapannan i.e "Let my knowledge of being a Sesha
to you never flinch or waver , let me not think of any fruit or
benefit as worthy of attainment by me except to attain you, and let
me steer all karmas which are taboo or done with a desire to obtain
any benefit for myself. Let me be an eternal sub-serviant of you,
whatever I do, say , think all be dedicated unto you.
The verse "Nishad Kamya rahitam mam kuru" is expressed by all the
Alvars and Acaryas. Andal in her Tiruppavai expresses the same by
verse
"Mattranamkammangal Mattrelo rembavai" where in she prays that all
the kamyakarma performed by her shall be for attainment of Lord
alone;.
In the 6th sloka Swami Desikar prays for eternal service at Lord's
feet. The service , that one desires to render to Lord must extend
to the Lord's devotees . The Lord is envisaged in this sloka as
accompanied by his divine consorts Sri, Bhu, & Neela Devi and so
on. This Prapathi reminds us of Emperumanar's Saranagathi Gadyam
where in Swami Emperumanar also prostrates to the Lord through his
Consort ?Sri,Bhu,Neela Devi "Evam bhuta bhoomi nila nayika".
The " SARVAKALA ,SARVADESHA, SARVAPRAKAR,SARVAVIDHA KAINKARYA
PRAPTHI" is the prayer of Swami Desikar proclaimed in the 6th sloka.
In the seventh sloka Swami Vedantha Desikar offers himself and all
his possessions , wordly relationship such as wife,children and as
well the wealth & house at the Lotus feet of Lord. Total self-
surrender is voiced in this sloka. The feeling of "I" and "mine" has
been changed to "Thy" and "Thine".
In the 8th sloka , Swami Desikar makes an appeal to Lord on behalf
of all the Prappannan to save him from commiting sins and as well
wipe off all the sins commited by him. Swami Desikar addresses to
Lord as "Oh ! merciful Lord , I am entirely under your protection,
therefore of your own accord please see that sins are not committed
by me and if per chance , I commit any sin kindly wipe it off".
Again in the 9th sloka Swami Desikar prays to Emperuman to release
him from all the sins committed by him from beginning less time.
Sins committed before prapathi, and as well after Prapathi.
In Saranagathi Gadyam also Swami Emperumanar prays to Lord and his
Consort to forgive all the sins commited by him from beginning
less time and as well for the sins that may be committed in the
future.
"Anadhikalapravrutham viparithagynanam, atmavishayam kruthsna jagath
vishayam, cha vipareetha vrutham ,cha sesha vishayam ,adhyapi
varthamanam, vartishyamanam cha, sarvam kshamsva?."
In the tenth sloka " Sriman niyatha panchangam madrakshana bararpanam
Achikarath svayam svasmin athoahamiha nirbaraha"
Swami Desikar addresses to Lord "Oh! Lord of Sri, you of your own
accord have got performed in you the offering of the burden of my
protection accompanied by the five indispensable component ( 5 angas
of prapathi) Therefore I have been freed from all the burden &
responsibilities in the matter of my protection.
Thus in this sloka Prapathi is referred to as an accomplished fact
for which the Lord alone is responsible , and thereby the prappana
gets a sense f relief.
Nammalvar's pasuram is worth quoting here " En na mudal vandu
pukunthu" , "Tan vayal thane thuthithu"
Adiyen
Sri Vaishnava Dasi
Vasumathi Sampath Kumar
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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