Nyasa Tilakam of Swami Desikan

Sri N. Krishnamachari • Aug 12, 1998

Introduction

This stotram consists of 32 Sloka-s. The name nyÄ�sa tilakam was bestowed on this stotram by svÄ�mi deÅ›ikan himself (Slokam 32). SrI rÄ�madeÅ›ikÄ�cÄ�rya svÄ�mi points out that just as a tilakam enhances the appearance of the wearer’s face, nyÄ�sa tilakam brings out the beauty of prapatti exquisitely, consistent with its name. Lord SrI ranganÄ�tha is the mÅ«rti at whose Feet svÄ�mi deÅ›ikan does Å›araṇÄ�gati in this composition.

Of the 32 Sloka-s, the matter dealing with the theory and practice of prapatti is dealt with in the first 22 Sloka-s. The remaining 10 Sloka-s deal with the remorse the prapanna should feel if he transgresses the life he has undertaken as a prapanna, the lack of the very need for such transgression in the first instance, the lack of need for a prapanna to praise anyone else other than bhagav�n, and a re-affirmation that true knowledge consists in realizing that He is the only Truth, and that true wealth lies in doing kaimkaryam to Him.

One aspect of nyÄ�sa tilakam is that svÄ�mi deÅ›ikan elaborates on the unique role of pirÄ�á¹­á¹­i in the cetana’s prapatti. In nyÄ�sa daÅ›akam and nyÄ�sa vimÅ›atih, the concept of prapatti was explained and some of the issues raised by its opponents were explicitly addressed. In nyÄ�sa tilakam, svÄ�mi deÅ›ikan outlines his own experiences and the results of his prapatti, and thus reinforces the thoughts conveyed in the other works. This is also the only stotram for which svÄ�mi deÅ›ikan’s illustrious son, SrI kumÄ�ra varadÄ�cÄ�rya, has furnished a commentary out of the 28 stotra-s by svÄ�mi deÅ›ikan. Some of the highlights of this stotra are summarized below.

Highlights

prapatti for moksha should be done only once

prapatti for moksha should be done only once. svÄ�mi deÅ›ikan poetically points out that it is as if this is the significance of the abhaya mudra of Lord ranganÄ�tha’s right hand (bhagavÄ�n indicating to the prapanna that there is no need for him to fear any more after the prapatti has been done once). SrI D. rÄ�masvÄ�mi aiyengÄ�r svÄ�mi gives reference to the same idea expressed by svÄ�mi deÅ›ikan in his tamizh composition aá¸�aikkalap-pattu - உமதà¯� அடிகளà¯� அடைகினà¯�றேனà¯� எனà¯�à®±à¯� à®’à®°à¯� காலà¯� உரைதà¯�தவரை அமையà¯�à®®à¯� இனி எனà¯�பவரà¯� போலà¯� அஞà¯�ஜலெனகà¯�கரமà¯� வைதà¯�தà¯� . This commentator also points out that our great Ä�cÄ�rya-s instruct those who perform prapatti that after they have performed prapatti at the feet of the Lord, they can from now on fix their gaze on the abhaya mudra of the Lord and derive solace and comfort from the way it promises protection.

SrI kum�ra varad�c�rya gives the interpretation that if prapatti is done more than once, bhagav�n will feel in debt because He has already given the ultimate pleasure one can seek after the first prapatti, and will have nothing more to give if the prapatti is repeated (Slokam 2).

piṛaṭṭi, bhagav�n, and prapatti

In the Ä�cÄ�rya paramparÄ�, bhagavÄ�n and pirÄ�á¹­á¹­i are the first and foremost (Slokam 1). svÄ�mÄ« deÅ›ikan points out that pirÄ�á¹­á¹­i and bhagavÄ�n are inseparable, and prapatti done to one is prapatti done simultaneously to both. svÄ�mi deÅ›ikan gives a simple example to illustrate this point. When the veda prescribes a yÄ�ga to mahendra, one cannot do yÄ�ga to indra without associating him with the epithet “mahÄ�”, or cannot perform yÄ�ga to the guṇa called “mahÄ�” and a separate yag~na for “indra”. So also, when we do prapatti, there is no distinction between pirÄ�á¹­á¹­i and bhagavÄ�n, and our surrender applies to both (Slokam 4).

pirÄ�á¹­á¹­i’s purushakÄ�ratva (recommendation, support, advocacy)

The only thing that is in between us and Å›rÄ«vaikuṇṭham is the enormous sins that we have committed. The only prÄ�yaÅ›citta that is available to most of us for our heaps of sins is prapatti. The greatness and efficacy of prapatti has been taught to us by bhagavÄ�n in His rÄ�ma and ká¹›shṇa incarnations, and also by the great sages and Ä�cÄ�rya-s. As the first step in seeking prapatti, we should seek the protection of our divine Mother, pirÄ�á¹­á¹­i, who speaks for us and pleads for us with bhagavÄ�n --तदारमà¥�भे तसà¥�याः गिरमà¥� अवधानेन मनसा अखिल नाथसà¥�य एकां महिषीं तां शà¥�रियं पà¥�रपदà¥�ये (Slokam 3). In lakshmi tantra, pirÄ�á¹­á¹­i’s words to us are: “Surrender to Me when you perform the prÄ�yaÅ›citta for your sins”.

SrI D.rÄ�masvÄ�mi aiyengÄ�r points out that SrI rÄ�mÄ�nuja in his Å›araṇÄ�gati gadyam, also first seeks pirÄ�á¹­á¹­i’s Grace, and after obtaining Her blessing, performs prapatti at the feet of the Lord. SrI deÅ›ika follows SrI rÄ�mÄ�nuja in performing SrI prapatti here. This is also called purushakÄ�ra prapatti.

bhagavÄ�n’s dayÄ� and soulabhya

It is out of His dayÄ� that He created brahma and gave him the knowledge of the veda-s so that brahma could create and maintain the rest of the beings. He is the Supreme Lord of all the gods (Slokam 5). It is out of His soulabhya (being easily accessible to even the lowliest of beings) that He took the incarnation as the cowherd ká¹›shṇa in the midst of the gopi-s, and it is out of the same soulabhya that He has taken the incarnations in the form arcÄ�-mÅ«rti in various puṇya-keshetra-s such as SrI rangam (Slokam 6). bhagavÄ�n’s kaá¹­Ä�ksham is all that is needed for the removal of all the sins that we have accumulated (Slokam 8).

Importance of �c�rya kaṭ�ksham in prapatti

The point was made in the introduction that in nyÄ�sa tilakam svÄ�mi á¸�eÅ›ikan illustrates the principles of prapatti that had been stated in other stotra-s such as nyÄ�sa vimÅ›atih. An example of this is found in Slokam 9. Here svÄ�mi deÅ›ikan sings the praise of Lord ranganÄ�tha for having led him to a great Ä�cÄ�rya, and indicates that bhagavÄ�n has in the process completed a major part of His responsibility in leading him to moksham. Another way to understand this Slokam is that choosing an Ä�cÄ�rya with the Ä�cÄ�rya lakshaṇa-s described in nyÄ�sa vimÅ›atih is a major and very important part of prapatti, and this also happens only with bhagavÄ�ns’ anugraham.

For a cetana who is full of enormous sins, unable to undertake j~nÄ�na yoga, karma yoga, and bhakti yoga, and really unclear and confused about prapatti but all the same comes forward to utter the mantra-s required for prapatti, it is bhagavÄ�n’s karuṇÄ� that He reveals an Ä�cÄ�rya to the cetana. The Ä�cÄ�rya’s mere kaá¹­Ä�ksha starts removing the confusion and makes the prapatti’s underlying significance clear and assures ultimate moksham (Slokam 20).

svÄ�mi deÅ›ikan compares the help of the Ä�cÄ�rya to the prapanna by giving three examples (Slokam 21) which are significant in their difference. First is the case as that of someone with clear eyesight leading someone who is totally blind. The analogy here is that even though we don’t have the j~nÄ�na, the Ä�cÄ�rya takes care of this deficiency. Next he gives the example of a lame person being ferried across from one shore to the other. Here, unlike in the first example, the person cannot even take any effort as in the case of holding the hand of the person who leads, but needs to be carried into the boat and carried out from the boat on the other shore. The third example is the family of a king’s servant who has received enormous gifts from the king for his service. Even though the family enjoys the benefits of the gift, they have nothing to do with the king directly. The Ä�cÄ�rya’s help is similarly both direct and indirect, and he lifts up the Sishya in many different ways as needed in order to ensure that the Sishya gets moksha through prapatti in spite of his lack of knowledge and any other deficiencies. The importance of this Sloka is evident in that svÄ�mi deÅ›ikan refers to this Sloka again in his rahasyatraya sÄ�ra.

The Greatness of prapatti as a moksha up�ya

prapatti is guaranteed to yield the desired result in this birth itself, does not require any special vedic observances such as agni homa etc. which are required as part of bhakti yoga and for which some may not be qualified because of their varṇa etc., and is open to all just like the dictum “Speak the Truth” is open to all. Also, because of the extreme difficulty of observing bhakti yoga, one who observes the bhakti yoga may tend to feel some kind of importance for himself and his act, including the feeling that he is following this as the primary “upÄ�ya” for moksha (apihita-sva-upÄ�ya bhÄ�va - Slokam 10), and forget that bhagavÄ�n is the real upÄ�ya. Because of its extreme simplicity of the prapatti mÄ�rga, the observer of prapatti yoga does not have a reason to get this kind of feeling. It is important to keep in mind that bhagavÄ�n is the only real upÄ�ya (siddha upÄ�ya) for moksham, and prapatti is the sÄ�ddhya upÄ�ya that makes it possible to bring the siddha upÄ�ya into action.

bhakti vs. prapatti

It has been pointed out in previous stotra-s that the SAstra-s declare bhakti yoga and prapatti yoga as the two paths for moksha. We have also seen that these are two entirely independent means. sv�mi deśikan reiterates this point here (Slokam 15).

• Even the guṇa-s of bhagavÄ�n on which we meditate when observing the two paths are different. Thus, bhakti yoga involves observance of several vidyÄ�-s, and the particular guṇa associated with the vidyÄ� being observed is to be meditated upon as the different vidyÄ�-s are observed. For prapatti, the only guṇa to be contemplated upon is His guṇa of being the sole upÄ�ya for moksha without depending on any other act on our part other than prapatti or Å›araṇam.
• The verbs that are used to describe bhakti yoga in the upanishad-s are different from those that are used to describe prapatti. Thus, for example, upÄ�sÄ«ta etc. for bhakti, and Å›araṇam vraja for prapatti. Words such as vedana, dhyÄ�na, upÄ�sana, darÅ›ana etc. all are used to refer to bhakti yoga, and words such as Å›araṇÄ�gati, prapadana, tyÄ�ga, Atma nikshepaṇa, nyÄ�sa, etc. are used to refer to prapatti yoga.
  
  In brahma sÅ«tra-s, SrI vyÄ�sa points out that when different terms are used for different types of meditation, even though the end is the same, these are to be considered as independent means, through the sÅ«tra “nÄ�nÄ� Å›abdÄ�di bhedÄ�t” - 3.3.56.
• In nyÄ�sa vimÅ›atih it was pointed out that by performing prapatti, the effects of the prÄ�rabdha karma-s will be forgiven except those that are to be enjoyed in the current birth, and at the end of this life there will be no residual karma for which a re-birth will be needed. Such is not the case with bhakti yoga, where the effects of prÄ�rabdha karma-s have to be lived and enjoyed, which may take several lives, and only at the end of this will moksha be attained. Thus there is difference even in the time it takes for moksha to be attained through the bhakti and prapatti yoga-s.
• bhakti yoga needs to be observed day in and day out, till the end of life. Prapatti yoga needs to be done just once, like a yÄ�ga, which is performed just once for a given desired benefit.
• bhakti and prapatti both have their special aspects which may make them both difficult in their own ways - bhakti yoga because of the great effort and exertion involved, and prapatti because of the great faith involved. bhakti yoga requires patience to wait to acquire the j~nÄ�na, Sakti, and phala, extending over several births even, birth in a high caste or varṇa, rigorous constraints on the body, observance of the bhakti yoga till the end of this life, etc. prapatti requires development of mahÄ� viÅ›vÄ�sam, but this can be developed once there is the will, but prapatti needs to be done only once in one’s lifetime. Only those who have the ability to undergo the strenuous requirements of bhakti yoga, in addtion to being born in the varṇa that allows the requirements of bhakti yoga, can pursue bhakti yoga, and even they have to fall back to prapatti as the alternative if they cannot pursue it after they start it, if they are still interested in moksha. The desire for prapatti arises only when a person feels extreme remorse about the heaps of sins he has accumulated, and the inability to overcome the effects of these in any number of births through any other means.

prapatti m�rga not a part of bhakti m�rga, But An Independent Means

There are several different alternate approaches which can be pursued as part of bhakti yoga, such as dahara vidyÄ�, sad-vidyÄ�, viaÅ›vÄ�nara vidyÄ� etc., and these are all collectively known as bhakti yoga, and are not given individual identities as separate mosha upÄ�ya-s. Since prapatti is one other alternative for moksha, some argue that there is no need to identify prapatti as a separate means and give it a unique identity. svÄ�mi deÅ›ikan points out that there is a distinct aspect of prapatti that is not part of the different alternatives under bhakti yoga. The different alternatives under bhakti yoga are left to one’s choice based on one’s inclinations, taste etc. But prapatti is for those who have realized that there is absolutely nothing else that is open to them. So there is no issue of choice, and thus this is a category of its own unlike any other means.

Those who perform bhakti yoga successfully will get all that they desire including moksha. So also those who do prapatti will get everything they desire, including moksha. The peak of folly (buddhi daurbalya k�shṭh� - Slokam 18) is for one who is unfit for bhakti yoga to undertake it because of lack of trust in the efficacy of prapatti. They will be wise to realize their limitations with respect to bhakti yoga, and have complete trust in prapatti as the moksha up�ya that is within their means, and follow this path.

More doubts about prapatti answered (Slokam 19)

In nyÄ�sa vimÅ›atih, svÄ�mi deÅ›ikan addressed several questions that have been raised by the opponents of prapatti as an independent means for moksha. In the current stotra, he addresses some more of these questions. He rhetorically raises five doubts that question the efficacy of prapatti, and answers them so that especially the “learned analysts” among us who can raise these kinds of questions can be put to rest. These questions are:

1. How is it possible that on the one hand we have committed enormous sins that are beyond even our comprehension, and then expect to do prapatti just once, and expect to achieve nearness to bhagav�n?
2. bhagav�n is known to give only the benefits according to the karm�-s that have been performed by the cetana. How can it be possible that we do prapatti once, and then get the vaikuṇṭham that even the likes of brahma, Siva, etc. have not attained?
3. How is it possible that bhagav�n, who needs nothing from anyone, just accepts the simple, easy-to-observe, prapatti, and then in return bestows this greatest and best of phala-s, viz. moksham and permanent relief from sams�ram?
4. śrīman n�r�yaṇa is known to not easily bestow benefits on His devotees, unlike the lesser gods who are easy to please and who bestow what their devotees pray for relatively easily. How is it possible that cetana does the prapatti, and then śrīman n�r�yaṇa gives moksham to this prapanna whenever the prapanna chooses after the expiration of the pr�rabdha karm�-s that are currently being enjoyed?
5. How can it be true that bhagav�n gives the same great benefit viz. moksha to everyone who does prapatti, without distinguishing between the different cetana-s?

svÄ�mi deÅ›ikan points out that a proper understanding of the significance of His nÄ�ma as Å›rÄ«man and nÄ�rÄ�yaṇa will dissolve these doubts - not just be, but solve them - according to the nice translation by SrI D. rÄ�masvÄ�mi aiyengÄ�r. SrI rÄ�madeÅ›ikÄ�cÄ�rya svÄ�mi re-emphasizes that this is where the Ä�cÄ�rya plays his role. Here are brief explanations that are offered both in SrI rÄ�madeÅ›ikÄ�cÄ�rya svÄ�mi’s commentary and in SrI D. rÄ�masvÄ�mi aiyengÄ�r’s commentary.

1. Response to 1) pirÄ�á¹­á¹­i’s purushakÄ�ratvam (recommendation, interceding on our behalf) is the reason that we are able to approach Him in spite of our enormous sins. The important point here is that bhagavÄ�n will not reject any appeal from Her who is the personification of Mercy towards us, and so we can appraoch Him without fear, which we cannot hope to do in the absence of pirÄ�á¹­á¹­i’s purushakÄ�ratvam.
2. Response to 2) It is true that He gives the benefits consistent with the karma-s or action of the cetana. But there is a special relationship between Himself and a prapanna, and this is one of His being the Master and the prapanna being His servant. This relationship entitles the prapanna to the right of protection from Him, and thus He will definitely offer the protection because it is His responsibility. SrI D. r�masv�mi aiyeng�r points out that He is n�r�yaṇa who is in all beings and who has all beings within Him. னான� உன�னை அன�றி இலேன� கண�டாய� நாரணனே! நீ என�னையன�றி இலை - tirumaḻiśai �ḻv�r; உன� தன�னோட� உறவேல� நமக�க� இங�க� ஒழிக�க ஒழியாத� - ANDAl. So He is as anxious to get us back to Himself as we are to go to Him. He is only waiting for a vy�ja or pretext to protect us. When we put up our hands, He catches hold of them and draws us unto Himself. He came and protected gajendra who cried out for His protection while gods were put aside. That is the extent of His love towards a śaraṇ�gatan.
3. Response to 3) While it is true that bhagav�n is not in need of anything from anyone, it is His Nature that He is abundantly Merciful, and thus a small act such as prapatti by the cetana is considered a big sacrifice by Him and thus He rewards the prapanna with such a big benefit as moksha. SrI r�masv�mi aiyeng�r points out that when draupadi cried out for His help, He helped her, but kept feeling for the rest of incarnation that He had not done enough to help her.
4. Response to 4) While bhagav�n does not bestow benefits quickly in general, it is His declared position that He will offer protection to those who seek refuge in Him (prapanna-s), and so He offers moksham whenever the prapanna desires.
5. Response to 5) When He offers moksham to the prapanna, He really considers that He is the one who has benefited in the process. Thus, independent of who it is that seeks His protection, He does not differentiate and bestows moksham to them. SrI r�masv�mi aiyeng�r points out that for Him, rich and poor, learned or not learned, etc. do not make a difference, and He is like the cloud which pours on one and all without distinction or difference. This is His nature.

The life of a prapanna

The prapanna-s have entrusted the complete responsibility for themselves, their Ä�tmÄ�, and the purpose of their existence to bhagavÄ�n. They are dear to Him as His responsibility now. Their sole purpose in life is His kaimkaryam. Their only real joy is His guṇÄ�nubhavam. They don’t even have to think of Him as an upÄ�ya for moksha any more because their Ä�cÄ�rya-s have taken the role of the upÄ�ya for them (Recall that Ä�cÄ�rya-s are to be treated the same as bhagavÄ�n by the prapanna - nyÄ�sa vimÅ›atih). Their natural satisfaction is in being His sesha-s (servants) (Slokam 11).

Having performed prapatti, the prapanna is fully aware of his inability to follow any means (Akincanya, k�rpaṇya) other than prapatti for moksha. Thus he does not seek any other means (ananya gatitva), and trusts in bhagav�n as his sole Protector (goptṛtva varaṇam). He is fully confident about attaining moksha as a result of the prapatti that has already been performed (mah� viśv�sa), is firmly determined to desist from any act that will displease Him (pr�tikūlya varjanam), and equally firm in performing only acts that will please Him (�nukūlya samkalpa). Even though the prapanna may be really interested in hastening his union with bhagav�n in śrīvaikuṇṭham, he will not make any effort whatsoever in this direction since it is not his responsibility any more to be concerned about his self - Slokam 12.

As mentioned in ny�sa vimśatih, the prapanna does not indulge in any act that is directed towards benefit for his own self, and scrupulously stays away from anything that is a violation of SAstra-s. If by chance, either of these are violated and he has committed an act contrary to these, he feels shame and sorrow for this and performs a pr�yaścitta prapatti, and the sins associated with these violations are forgiven by bhagav�n. Since the SAstra-s have been given to us by bhagav�n with the purpose of guiding us to proper conduct in life that has prapatti as the central goal (ny�sa antaranga - Slokam 13), the prapanna follows the SAstra-s, performs his varṇ�śrama dharma-s as prescribed and without fail, does not seek protection other than from śrīman n�r�yaṇa, and if he then unknowingly commits any sin, bhagav�n has the Infinite Mercy to forgive these offenses.

While bhagav�n thus eliminates the effects of all karma-s of a cetana that will result in a re-birth, if he commits any sins that are directed towards pure self-satisfaction, he gets minor punishments such as sufferings in this life. These are purely for the purpose of keeping the cetana on track so that he does not slip into a life of pleasures and forgets his purpose in this life (Slokam 14).

bhagavÄ�n’s assurance on the results of prapatti

svÄ�mi deÅ›ikan makes reference to Å›araṇÄ�gati gadyam by bhagavad rÄ�mÄ�nuja to emphasize the certainty of the results from prapatti. After SrI rÄ�mÄ�nuja performed prapatti at Lord ranganÄ�tha’s Feet, bhagavÄ�n gave the following assurance to rÄ�mÄ�nuja (extract from Å›araṇÄ�gati gadyam):

The Need To Be on Guard Following Prapatti

After illustrating the principles of prapatti in the first 22 Sloka-s, svÄ�mi deÅ›ikan reinforces these thoughts by pointing out that after prapatti there is no reason to transgress the lifestyle that a prapanna is expected to lead, even though there will be pressures from the frailty of human mind. SrI rÄ�masvÄ�mi aiyengÄ�r points out that it is normal and natural that the prapanna’s mind goes through periods of depression and elation following prapatti, and svÄ�mi deÅ›ikan addresses these and gives his views on how to overcome these. He is addressing these thoughts and advice to his own mind to illustrate the point for us.

It is Natural To Have Periods of Depression Following prapatti (Slokam 23)

bhagavÄ�n has already assured through various ways that once a cetana has done prapatti, it is His responsibility to give moksha to the prapanna at the end of this life. However, human mind is frail, and so a prapanna can feel depressed because he can be drawn back to the dictates of his indriya-s. SrI rÄ�masvÄ�mi aiyengÄ�r points us to nammÄ�ḻvÄ�r’s Å›araṇÄ�gati to tiruvÄ“nkaá¹­amudaiyÄ�n in tiruvÄ�i mozhi 6–10, which is immediately followed by his crying out to bhagavÄ�n to save him from the onslaught of his indriya-s. He also refers to svÄ�mi deÅ›ikan’s ashá¹­abhujÄ�shtakam, where he describes how he ascends aloft in the spiritual ladder and how he again falls to the ground - all this notwithstanding the fact that the Merciful Lord, our Refuge, waits nearby determined to help us.

Reasons To Feel Reassured and Elated (Slokam 24)

sv�mi deśikan reminds us again that when prapatti is done through an �c�rya, bhagav�n is bound to bestow moksha on the prapanna because He will never go against the wish of the �c�rya. There is no other benefit higher than moksham, and so there is no need for a prapanna to think back and look for temporary pleasures like even svarga. There is also no need for the prapanna to be concerned about continued pains and pleasures that he undergoes during the rest of the life in this world after prapatti. This is inevitable and needs to be gone through as part of the pr�rabdha karma that is left to be enjoyed, and is thus inevitable. So the bottom line is that the prapanna should lead the life of kaimkaryam to bhagav�n and enjoy it, while awaiting moksha at the end of this life.

Bhagav�n is Ever-Forgiving

BhagavÄ�n has undertaken the responsibility to give moksha to the prapanna, and is infinitely Merciful in forgiving any apacÄ�ra-s, and there is no need to fall at the feet of another man for any favor or reason whatsoever. Once the responsibility for the prapanna’s protection has been placed under His care, there is no need to praise or serve any one else in thought, word, or deed. The servitude to anyone else does not make sense when the pleasure of kaimkaryam to bhagavÄ�n is open to us. This is not only true of praising other humans, but even the likes of brahma and Siva, who can only confer transient and temporary benefits.

The Ultimate Truth, The Ultimate Wealth

sv�mi deśikan brings out some of the greatest gems of truth very elegantly in Slokam 30. These are:

1. The greatest of wealths is the bh�gyam to do kaimkaryam to pir�ṭṭī and perum�ḷ;
2. The greatest of ignorances is the feeling of independence from Him;
3. The greatest knowledge is the realization that the divya dampati-s are the abode of limitless guṇa-s and wealth of every kind in its perfection;
4. all this - in other words, the bhÄ�gyam to do nitya kaimkaryam to Them in SrI vaikuṇṭham eternally, is obtained by one who has understood the significance of prapatti and performed Å›araṇÄ�gati at the divya-dampati’s Lotus Feet.

In Slokam 31, the sequence of events in a prapanna’s life is very briefly captured. First, the cetana gets the dvaya mantra upadeÅ›a from the Ä�cÄ�rya (i.e., he does prapatti). This eradicates all previous sins which have not yet started to bear fruit. All future sins that are done unknowingly are forgiven by bhagavÄ�n. After the effects of the karma-s for which this birth had been assumed are over, the prapanna can attain moksham any time he desires. When this life comes to an end, bhagavan leads the prapanna with His own parivÄ�ra of nitya-sÅ«ri-s etc. through the arcirÄ�di mÄ�rga to SrI vaikuṇṭham. Through the karuṇÄ� of bhagavÄ�n the prapanna’s Self Knowledge becomes perfect, and He is blessed with the gift of eternal and permanent pleasure of nitya kaimkaryam to the divya dampati-s.

Conclusion

svÄ�mi deÅ›ikan concludes the stotra by pointing out that bhagavÄ�n is in Å›rÄ«rangam in the form of Lord ranganÄ�tha, (and in other divya kshetra-s as the different arcÄ�-mÅ«rti-s), only to give us the opportunity to do kaimkaryam to Him in this world and derive the pleasure that a prapanna will get when he is in Å›rÄ«vaikuṇṭham. svÄ�mi deÅ›ikan composed “nyÄ�sa tilakam” outlining the steps involved in prapatti as revealed to him by Lord ranganÄ�tha, and those who surrender to Him and do prapatti are assured of the ultimate wealth and pleasure of kaimkaryam to Him here and hereafter.

—dÄ�san ká¹›shṇamÄ�cÄ�ryan