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SrI deSika stotra-s - 9. nyAsa daSakam.

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Krishnamachari, N (Krish) • July 8, 1998 


	SrI deSika stotra-s - 9. nyAsa daSakam.

We had just finished covering SaraNAgati dIpikA as our previous stotra in
this series.  In the sequnce in which SrI rAmadeSikAcArya svAmi has
organized the deSika stotra-s, several stotra-s on the divya kshetra-s in
kA~ncIpuram and other stotra-s are covered next, and a series of stotra-s on
prapatti are covered as stotra-s 21, 22, and 23 (nyAsa daSakam, nyAsa
vimSati, and nyAsa tilakam) respectively.   Because of their relation to the
topic of SaraNAgati dIpikA, I am covering the SaraNAgati-related stotra-s
next.  The terms nyAsa, prapatti, bhara-samarpaNam, and SaraNAgati are
synonyms.

nYasa daSakam consists of 10 Sloka-s on prapatti.  It is common practice to
chant these during the nitya tiruvArAdhanam in houses.  This stotram is the
prapatti done by svAmi deSikan at the feet of Lord varadarAja of
kA~ncIpuram.  Thus all the Sloka-s are addressed by svAmi deSikan from him
to bhagavAn, and thus are in the form of  "I surrender to you", "I pray to
you", etc.   However, the purpose for which our pUrvAcArya-s have preserved
these words of vedAnta deSika and presented to us is for us to follow his
example.   Therefore, the meaning of the Sloka-s is presented here in the
form of what a prapanna should observe. 

The underlying thought conveyed is that a prapanna chooses an AcArya, learns
the five a~nga-s of prapatti, surrenders the total responsibility for his
protection to bhagavAn by following these, dedicates all he possesses to
bhagavad-kaimkaryam, and enjoys the bliss of SrI vaikunTham in this world
through this kaimkaryam.  Because he has surrendered the total
responsibility for his protection to bhagavAn, He ensures that the prapanna
reaches moksham at the end of this life, and the prapanna is thus relieved
of the cycle of re-birth, and unites with bhagavAn and continues the
kaimkaryam to Him in SrI vaikunTham afterwards.   

1. prapatti consists of three steps.  1) Surrender one's AtmA - Recognize
that this AtmA is not independent but is subservient to the Lord - this is
called svarUpa samarpaNam  2) Surrender the responsibility for our
protection to the Lord - this is called bhara samarpaNam, and 3) whatever
benefit arises out of our existence, this also is surrendered to bhagavAn,
and there is no part in it for us - this is called phala samarpaNam.
prapatti involves getting the knowledge of this principle from an AcArya and
making this dedication of our AtmA to the Lord - this is the prapatti that
leads to moksham.

This is nicely stated in Slokam 1 (aham, mad rakshaNa bharah, mad rakshaNa
phalam tathA, na mama, SrIpatereva iti, AtmAnam nikshipet, budhah).

2.  bhara samarpaNam involves surrendering the responsibility for our
protection to the Lord by observing the following five a~nga-s of prapatti:
involving in only those acts that will be pleasing to the Lord (AnukUlya
samkalpam), desisting from any act that will be displeasing to His cause
(prAtikUlya varjanam), recognizing that one is incapable of observing any
other means for prapatti and with humility surrendering to Him (kArpaNyam),
having the firm faith the He will definitely protect us (mahA viSvAsam), and
praying to Him to protect us (goptr*tva varaNam).  

3. One who is doing prapatti should realize that bhagavAn is our Lord, and
whatever knowledge we have, whatever we do, whatever effects they have,
whatever benefits they result in, these are all His acts, and everything
belongs to Him.  This is called sAttvika tyAgam.  This is a necessary and
essential concept of any dharma towards the attainment of moksham.  

This consists of three parts - 1.  We should realize that bhagavAn uses us
as the means to do things, and it is not we who perform any act by
ourselves.   This is called kartr*ttva tyAgam.  2. We should realize that
the benefits accruing from our acts are not the result of our acts, but that
of bhagavAn.  This is called mamatA tyAgam.  3.  We should dedicate the
benefits of any of our actions also to bhagavAn, and not look at the
benefits as belonging to us.  This is called phala tyAgam.

The prefix "sva" appears nine times in Slokam 3 which conveys this idea,
each time referring to bhagavAn being the owner of everything we do,
including the actions and their benefits. (svAmin sva-SeshI sva-vaSam
sva-bharatvena nirbharam sva-datta sva-dhiyA svArtham svasmin nyasyati mAm
svayam).  

4.  A prapanna prays to bhagavAn with the full confidence that he will be
granted moksham by bhagavAn at the time of the end of his body's life in
this world. 

5.  The prapanna prays to bhagavAn that during his life in this world,
bhagavAn should guide him so that he does not indulge in any acts that are
counter to SAstra-s, and spends his time in bhagavad-kaimkaryam for the rest
of his life.  The prapanna prays for the firmness of mind in the service of
the Lord (tvat Seshatve sthira dhiyam), attainment of Him as the only goal
in life (tvat prAptyeka prayojanam), giving up those acts that are not
befitting a prapanna and directed towards benefit for the self (nishiddha,
kAmya rahitam), and performance of uniterrupted kaimkaryam (nitya kimkaram)
to Him during the life of the prapanna in this world (Slokam 5).

A prapanna longs to do flawless kaimkaryam that will be pleasing to Him who
is associated with SrIdevi, bhUdevi, and nILAdevi, and is decorated with the
divine ornaments and the divine weapons (Slokam 6).  The prapanna dedicates
to the Lord's kaimkaryam everything he possesses including his self (mAm),
and all that he has any control on (madIyam) including living and non-living
things that belong to him (cetana acetana Atmakam) (Slokam 7).  This
includes the relatives such as wife and children, house, garden, wealth,
etc.

6. The prapanna entrusts to bhagavAn the responsibility for his protection,
and prays that the Lord should ensure that the prapanna does not indulge in
any sinful act, and forgiveness for any sins committed thus for (Slokam 8).
The prapanna begs forgiveness from the Lord for all the sins that have been
committed - by performing acts that have been forbidden by the Sastra-s
(akr*tyAnAm ca karaNam), as well as by not performing those acts that have
been prescribed in the SAstra-s (kr*tyAnAm varjanam ca) (Slokam 9).

7. Having thus been blessed by the Lord to do bhara-nyAsam at His feet by
following the five a~nga-s of prapatti, the prapanna has surrendered the
responsibility for his protection completely to the Lord.  The prapanna then
devotes the rest of his life in the bliss of kaimkaryam to Him and derives
the joy of SrIvaikunTham in this world itself.   At the end of this life, it
is BhagavAn who ensures that the prapanna who has thus surrendered himself
to His care and protection, is indeed united with Him in SrIvaikunTham, and
is relieved of the cycle of samsAra.

 -dAsan kr*shNamAcAryan