Saranagati Deepika of Swami Desikan

Introduction

This stotram is in praise of Lord dīpa-prakāsha of tirut-taṇkā, the birthplace of svāmi deshikan. SrI rāmadeshikācārya svāmi has translated the name “dīpa-prakāsha” in tamizh as விளக்கொளிப்-பெருமான் . “viḷakkoḷi” means the light from the lamp. “perumān” means Lord. Thus, the name can mean “One who is the Guiding Light” or “One who is the tejas behind all things that shine”, etc. SrI deshika has named this stotra as sharaṇāgati dīpika, or the “torch that shows the path for sharaṇāgati”, instead of, for instance, SrI dīpa-prakāsha stotram. This is because the stotram enlightens or reveals the path of sharaṇāgati. In fact, in the very first Slokam, svāmi deshikan says that this stotram will reveal the path of sharaṇāgati handed down to us from the yatīshvara, SrI rāmānuja.

The different concepts conveyed to us by svāmi deshikan through this stotram cover a wealth of information. Following is a summary of these as I understand them. Not having been initiated by an ācārya, I am sure I am making many mistakes, but this is not going to keep me from going through the stotram-s of svāmi deshikan with the objective of doing the best I can for now.

Concepts

Bhagavān Sriman nārāyaṇa is brimming with dayā towards us with no obvious act on our part to deserve this dayā from Him. All we have to do is re-visit our summary on dayā Satakam to see the innumerable instances of this. The key phrase in Slokam 2 of this stotram conveys this: निर्व्याज निर्भर दया भरितम् . nirvyāja - natural and without any obvious reason, and nirbhara - absolute, full; dayā bharitam - filled with dayā.
Sriman nārāyaṇa “surrenders” to those who surrender to Him - sharaṇokti vashyam -(Slokam 3). Again, each word of svāmi deshikan conveys a ton of ideas. Just saying that we surrender to Him (ukti) suffices for Him to be pleased with us.
Pirāṭṭi and bhagavān are inseparable. Bhagavān’s kānti is because of His association with Pirāṭṭi. Pirāṭṭi lives in His vaksha-sthalam, and His tejas or kānti (dīpa sama avabhāsam- Slokam 4) is because She is inseparably with Him.
Bhagavān is the purushottama who is the Cause of the Universe, its Supporter, dwells in everything, Lord of everything, and in fact everything in this world is His body (Slokam 6).
All the beings and all the objects of this Universe constitute His body. All the praise and all the worship to all the gods are ultimately His praise. He is the antaryāmi in everything (Slokam 7).
Bhagavān is the foremost of all the deities (सर्व अधिकः त्वम् - Slokam 7, 19). Bhagavān is the only one who can give moksha. Brahma, Siva and other gods can only give lesser benefits to those who worship them (Slokam 13).
Bhagavān is the Abode of all the sad-guṇa-s or desired attributes such asj~nāna, bala, aishvarya, vīrya, Sakti, tejas, etc. in their perfection (Slokam 8).
Bhagavan is the one who created the Universe with Brahma as the first one, and taught us the veda-s out of His dayā (Slokam 9).
Bhagavān is the prathama ācāryan in the ācārya paramparā, and those who desire moksha become His followers and attain Him through sharaṇāgati (Slokam 9). Nothing else is needed for attaining Him than just prapatti or sharaṇāgati (Slokam 10, 13).
Bhagavān is both the means and the end for His devotees. He just looks for the vyāja (pretext) of simple sharaṇāgati, and hurries to bestow moksham on the prapanna (Slokma 14).
Moksha is attained by one who observes either bhakti yoga or prapatti mārga, and in prapatti, through any one of the four paths - स्वनिष्ठा (acquiring the knowledge oneself and surrender to Him through this knowledge), उक्ति निष्ठा (uttering the words of prapatti as instructed by an ācārya), आचार्य निष्ठा (surrender to the ācārya and leave it to him to present you as a prapanna to Him), and भागवत निष्ठा (entrust this responsibility to a bhāgavata who is not the ācārya) (Slokam 16).
In spite of His greatness, He mixes with even the lowliest of people in stature, which is His quality of saushīlya. svāmi deshikan observes that this is most astonishing (hanta! - Slokam 18).
The ācārya or guru is to be treated like Bhagavān Himself. It is Bhagavān’s dayā that He becomes accessible to us in the form of an ācārya in order to give us the instruction to do kaimkaryam to Him so that we can derive permanent happiness throughout our lifetime (Slokam 20).
Even living in a puṇya kshetram in the vicinity of Bhagavān’s sacred temples will lead to bhagavān’s katāksham (Slokam 47).

The avatāra rahasya (The Principle Behind His Incarnations)

Bhagavān has taken different incarnations out of His sheer Mercy in order to be accessible to us in many ways. The six rahasya-s behind His incarnations (avatāra rahasyam), are (Slokam 17):

नाना-विधिः - The incarnations are of different forms, including matsya, kūrma, rāma, kr*shṇa, etc.;
आत्मीय रक्षण, विपक्ष विनाशनार्थैः - The incarnations are taken by Him for the protection of His devotees and for the destruction of their enemies;
अकपटैः - These incarnations are real, and not a display of trickery or magic;
अजहत-स्वभावैः - In these incarnations He retains all His qualities intact;
अप्राकृतैः - He is not made of the pa~nca bhūta-s as we are; they are pure Suddha-satva and not contaminated by rajas, tamas etc. and
निज विहार वशेन सिद्धैः - His ‘births’ or incarnations are not a result of pūrva karma-s but are taken because of His samkalpa or līlā (leelā).

Bhakti mārga vs. prapatti mārga

Bhagavan can be realized by bhakti yoga, which has the following eight a~nga-s (Slokam 21):

yama - Leading a life of ahimsā, truthfulness, brahmacarya, etc.
niyama - Purity in mind, being satisfied with what one has, observing vrata, tapas, etc.
Asana - Performing yogic exercises such as padmāsana, bhadrāsana, etc.
prāṇāyāma - Practicing breath control
pratyāhāra - Control of the five senses
sthira dhāraṇā - Steadfast diversion of one’s mind on Him
dhyāna - Uninterrupted meditation
samādhi - Ultimately accomplishing His nearness through the above seven steps

With a pure mind, if one meditates on Bhagavān’s tirumeni, with His lotus face and eyes, His beautiful form with His divya Ayudha-s and divya ābharaṇa-s, this is one way to realize Him and derive unending peace of mind. This is called sālambana yoga, and is simple to follow. All sins are removed from such meditation (Slokam 22).
Those who practice bhakti yoga meditate on His svarūpa or True Nature instead of meditating on His tirumeni. His divya svarūpa is unlimited by the constraints of location, time, and shape or object (tri-sīma rahite - Slokam 23). In other words, He is mediated on as one who is everywhere, in everything, and at all times (bhūta, bhavya, bhavan- nāthah). Meditation on bhagavān’s divya svarūpa is called nirālambana yoga. Those who meditate on His divya svarūpa are relieved from the three types of tāpa or torment (tāpa trayeṇa vihatim na bhajanti - Slokam 23). SrI rāmadeshikācārya svāmi points out that these three tāpa-s are associated with samsāra or being born in this world. These are: 1) bodily and mental afflictions such as diseases, desire, anger etc.; 2) those that are caused by birds, beasts, men etc.; and 3) those that are caused as a result of nature, such as weather, wind, rain, etc. Since those who adopt this meditation overcome the miseries associated with samsāra, they attain moksha.
SrI rāmadeshikācārya svāmi gives the following additional interpretation. karma yoga consists of acts such as sacrificial offerings or yāga-s, tapas, dhānam, etc. which are done with the clear realization that all these are done as a part of His worship, and are done because of His will. Performing karma yoga with this state of mind and without expecting anything in return leads to the development of the ability to perform j~nāna yoga, which involves control of the mind and meditation on the soul with a clear recognition of the difference between body and soul. The result of observing j~nāna yoga is the realization of the true nature of the self and the development of the mind that will be conducive to observing the rigors of bhakti yoga (whose a~nga-s were outlined previously). Selfless bhagavat-kaimkaryam (i.e., kainkaryam done without expecting any benefit to oneself in return) such as construction of temples, helping in keeping temples clean, decorating the temples, establishing nandavanam in the temple, helping in other aspects of devotional worship in the temple, etc. will all lead to further realization of the bhakti mārga.

Prapatti mārga Introduced

Bhagavān blesses those who worship Him through whichever path they choose with whatever fruit they aspire for - be it through karma yoga, j~nāna yoga, or bhakti yoga, or through any other means whatsoever (Slokam 24). However, when one considers the rigors required for bhakti-yoga, and remembers the length of time it may take to attain moksha through bhakti yoga, even the great mahāns resort to the easier path of prapatti (Slokam 28).
Prapatti mārga or sharaṇāgati is the means available to those of us who cannot observe the rigors needed for realizing Him through karma yoga, j~nāna yoga or bhakti yoga (Slokam 25). svāmi deshikan refers to the prapatti mārga as the “shada~nga yoga” - the path with the six a~nga-s. He points out that this path is fit for even the ever-lazy (nitya-Alasa arham), with no need to fear about the consequences of not observing any rules or strictures (abhayam), not requiring the help of other objects or people to guide (anyaih nirapeksham), vishva adhikāram (fit to be observed by any one without distinction of caste, creed or sex), can be easily learned and practised (shikshā vishesha subhagam), and is capable of bestowing anything that is desired, including moksham (akhila abhimata prsūtim) (Slokam 26). Thus in one single Slokam svāmi deshikan introduces us to the ease and greatness of praptti at the same time.

The anga-s of prapatti

The following aspects of prapatti are outlined in Slokam 27 -

Giving up whatever is antagonistic to any of His creations or to Him (tvat prātikūlya vimukhāh) - प्रातिकूल्य वर्जनम्
The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God (sphurat ānukūlyāh) - आनुकूल्य सङ्कल्पम्
Absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impotence and impurity partly because of stains acquired through countless births (kṛpaṇatām kṛtvā) - कार्पण्यम्
Irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us (vigata atishankhāh) - महा विश्वासम्
The conscious and mindful selection of Him as our Sole Protector, and the realization that He and only He can protect us - (svayam upāyah bhava iti ) - गोप्तृत्व वरणम्
Giving up independent ownership in matters of actions or fruits thereof, and placing oneself completely and directly under His care. This is sharaṇāgati, but is traditionally included as the sixth a~nga of prapatti and is called Atma-nikshepa or nyāsa - (tavayi nija-bhāram arpayanti) - आत्म-निक्षेपणम्

Prapatti further elaborated

Once a person has surrendered to Him, He takes the responsibility to embrace the jīvan when it leaves the body, and guide the jīvātmā to SrI vaikuṇṭham to the accompaniment of all the deva-s (Sloka-s 37 - 39). In fact, He has given His word in SrI rāma incarnation that it is His dharma to protect those who have surrendered to Him (Slokam 45). Irrespective of the enormous sins committed, He protects those who surrender to Him without fail, as evidenced by the incident of kākāsura (Slokam 46). Even if one just pretends to be a prapanna, this is sufficient for Him to offer His protection (Slokam 50). Among His guṇa-s that corroborate the above are: He is the svāmi - One who owns everyone and everything; dayā jala nidhih - The Ocean of dayā or Infinite Mercy; madhurah - Sweet like nectar; kshamāvān - Infinitely forgiving; SIla adikhah - Possessed of Infinite good character; Srita vashah - One who willingly becomes subject to the wishes of His devotees; Sucih - Pure; atyudhārah - Infinitely generous; anaghah - Flawless (Slokam 52).
A prapanna reaches equality (sāmyam) with Bhagavān in SrI vaikuṇṭham by being able to enjoy the same paramānanda anubhavam that He enjoys, by just being able to do kaimkaryam to Him uninterruptedly (Slokam 40).

Different Types of prapatti

There are three types of prapatti that are described. These are - sva-nishṭhā, ukti-nishṭhā, and ācārya nishṭhā. sva nishṭhā involves gaining the requisite knowledge for this through one’s own learning from an ācārya etc. prior to performing this upāya. ukti nishṭhā involves one’s use of one’s general knowledge in the absence of specialized knowledge of the first type. One way of practicing this is for a disciple to repeat the prapatti mantra after an ācārya. Unlike the other two, if an ācārya undertakes to present us to Bhagavān, this is ācārya nishṭhā. This is by far the easiest mārga for prapatti.

The Practice of prapatti

A brief outline of how a sharaṇāgatan leads his/her life is given in Slokam 36. They consider themselves the dāsa-s of those who have surrendered to Him (dāsānudāsan) - ānukūlya sankalpam; they avoid, like snakes, those who indulge in acts that are counter to His worship - prātikūlya varjanam; they consider worship of other devatā-s as not worthy of their time - goptṛtva varaṇam; and they spend their life in bhagavad and bhāgavata kainkaryam.
Bhāgavata kainkaryam during their brief life in this world is an important aspect of those prapanna-s who have thus surrendered to Him (Slokam 30). svāmi deshikan compares this aspect of a prapanna’s life to the zeal with which a married woman cherishes her māngalya-sūtra (kinkaratvam māngalya sūtramiva bibhrati). In fact, the prapanna is not just satisfied by being His dāsa, but derives great pleasure in being the dāsa of His dāsa-s - aḍiyārkku aḍiyan, dāsānudāsan (Slokam 35).
One who performs His worship with devotion while following one’s own Agama (pāñcarātra or vaikhānasa), sūtra (Apastamba, bodhāyana etc.), varṇa (brāhmaṇa, kshatriya etc.), and ASrama (brahmacarya etc.), pleases Him in the process since Bhagavān accepts these different offerings as a garland of flowers strewn with different flowers (Slokam 33).
A prapanna’s trust in shrīman nārāyaṇa is that of a pativratā towards her husband. Thus they do not resort to worship of other gods such as Brahma, Siva etc. This is because they have realized that shrīman nārāyaṇa is the only one who can give moksha, while the other deva-s can give only lesser benefits which will still get us back to the ocean of samsāra after this benefit is enjoyed (Slokam 34).

The Ultimate Choice - Temporary Pleasures vs. Eternal Pleasure

The choice between the lesser worldly pleasures (including svargam), and the alternative of devoting ourselves to His service, is very clear (Slokam 56):

The pleasure from the first category is trivial (अल्प ) compared to that derived from the anubhavam of Bhagavān
They are impermanent (अस्थिरैः )
One has to strain one’s body and indriya-s in attaining these (असुखजैः )
In the end they lead to sorrows (such as re-birth) (असुख अवसानैः )
Even while enjoying them, there is no peace of mind because of the worry of what will follow after this temprary enjoyment is over (दुःख अन्वितैः )
These are not the kinds of experiences that are desired by those who want His anubhavam to start with (अनुचितैः )
They give the false feeling that we are enjoying these for our own sake (अभिमान मूलैः )

Svami Desikan - The Ultimate Example of an Ideal Prapanna

svāmi deshikan’s humility (kārpaṇyam) starts ringing out loud even from the first Slokam. He starts with feeling that the work will be meritorious (because it expounds SrI rāmānuja’s sampradāyam), in spite of it being communicated by him (meaning he considers himself too low in qualification to expound this great siddhānta) - mad-vākya samvalitamapi. In Slokam 3, he refers to himself as a “jantu” - which generally refers to a living organism of the lowest organization.

His kārpaṇya svabhāvam (absolute humility bordering on lowliness), which is an a~nga of sharaṇāgati, finds expression again in Sloka-s 41 to 47. Words are inadequate to describe the extent of humility and simplicity that runs through svāmi deshikan’s life as a prapanna. He asks Bhagavān’s forgiveness for aspiring the great bhāgyam to do kaimkaryam to Him and considers it an aprādham or apacāram for someone as ‘low’ as himself to even desire such a thing. He feels his desire to enjoy Him who is enjoyed by shrīdevi and Bhūdevi as comparable to the desire of a dog which wants to quench its thirst by drinking the waters of Ganges which is held in high esteem by Siva and Brahma. He feels that all the anushṭānam and the prapatti that he has done is inadequate and may be blemished and may not be all sincere, and prays to Bhagavān to accept whatever he is doing even as a put-on and a show, but be pleased with it anyway. He prays to Bhagavān to not use His vīrya and Sakti to ‘reward’ (i.e., punish) him for all his acts which can be abundantly counter to SAstra-s, but instead use His quality or guṇa of dayā and forgive all his mistakes. His humility is so absolute that he feels he knows nothing about karma yoga, j~nāna yoga, or bhakti yoga, and asks for Bhagavān’s Mercy nonetheless (Slokam 47).

In Sloka-s 53 and 54, we see svāmi deshikan’s mahā-vishvāsam that Bhagavān will protect those who surrender to Him - period. No if’s and but’s. The ācārya submits to Lord dīpa-prakāsha that his sins are infinitely more than that of 100 rāvaṇa-s combined - dashānana shatān adhika Agaso’pi , but so what? He did not surrender to Bhagavān earlier (apūrvān) and waited for so long - so what? Even now, he may not be sincere in his surrender but may be doing so half-heartedly (ahṛdayānapi)- so what? A prapanna is assured of moksham because Bhagavān has repeatedly assured us that once we surrender to Him, it is His dharma, His duty, His responsibility, His business, to protect us. He has said as much in the gītā, during vibhīshaṇa sharaṇāgati, etc., and demonstrated as such during the abhayam to kākāsura and many others.

Summary

In Slokam 57, svāmi deshikan summarizes the step for a prapanna to follow: A prapanna should seek an ācārya to get instructions so that the right kind of knowledge is obtained. This will result in His Grace which will lead the prapanna to the path of prātikūlya varjana (turning oneself from doing anything that is not in His service), ānukūlya samkalpa (devoting oneself to His kaimkaryam in thought, word, and deed), and mahā viishvāsa (the firm conviction that shrīman nārāyaṇa is the only one who can give us moksham). Given Bhagavān’s Infinite Mercy, an infinitely small act of kaimkaryam to Him is sufficient for His protection and Grace (Slokam 58).

— dāsan kṛshṇamācāryan