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saranagati deepka by vedantha desika
Date: Wed Oct 25 1995 - 12:58:39 PDT

Saranagathi Deepika by Vedhantha Desika

Yogyam Yamascha Niyamischa vidhaya chiththam 
Santho jithasanathaya svavasaasuvarga:
Prathyaahruthenthriyaganaa: sthiradhaaranaasthvaam
dhyaathvaa samaathiyugalena vilokayanthi |                      21

Dhivyaayuthaabaranamalya vilepanam thvam
Yogena natha subanasrayamaathmavantha:
Saalambanena parichithya na yanthi thruptheem |         22

Maknaasthriseemarahithe bavathasvaroope
Dapathrayena vihathim na bajanthi booya:
Samsaarakarmajanithena samaathimantha:|                 23

Dheesamskruthan vidhadhadhameeha karmabedhan
Sudhdham jithe manasi chinthayatham svamekam
Thvathkarmasakthamanasaamapi chaparesham
Soothe palanyabimathani bavaan prasanna:|                       24

Uthbaahubaavamapahaaya yathyva karva:
Pramsum palarththamabiyaachathi yogichinthya
Evam Soodhushkaramupaayaganam vihaaya
Sthane nivesayathi thasya vichakshanas thvam |          25

Nithyaalasaarhamabayam nirapekshamanyi
Sikshaviseshasubakam vyavasaayasidhdha:
Sathkurvathe thvayee mukundha shadangayogam |           26

Thvathpraathikoolyavimuka: spuradhanukooya:
Kruthva puna: krupanadham vigathathisankaa:
Swamin bava svayamubaaya itheerayantha:
Thvayyarppayanthi nijabaaramapaarasakthou |             27

Arthanthareshu vimukan athikaarahane:
Deepaprakasa labase suchirath krutheeva
Nyasthathmanasthava pathe nibruthan prapannan |         28

Svaadhikriyaasamuchithiryadhi vanya vakyi:
Naadha thvatheeya charanow saranam gathaanaam
nyvaayudhaayudhakalaapyaparairavaapya: |                        29

Thatha: praja: janakavath thava desikenthry:
Pathyabinandhya bavathaa parineeyamaanaa:
Madhye sadhaam mahithabogaviseshasithyi
Mangalyasoothramiva bibrathi kinkarathvam |             30

The Charanagathi Deepika has 59 slokas.  I have given those relevant to upaya or means of realising 
Narayana.  Bakthi and Prapatthi are the two broad divisions in regard to Upaya.  Performance of Bakthi 
yoga by means of Ashtanga Yoga is first dealt with.  Sloka 21 is gives the eight angas.  The meaning of the 
sloka is :- The great and true ones first make their minds fit by Yama and Niyama, then by controlled 
asanas(postures) and subdued breadth(praanaayama) conquer their sense - organs and  with concentrated 
contemplation meditate upon Thee (by Dhyana) and ultimately visualise Thee by the two kinds of Samadhi 
(profound meditation).

The slokas 22 and 23 deals with Saalambana Yoga (meditating on auspicious form) and Niralambana Yoga 
(meditates and realises swaroopa as contrasted with roopa or form) respectively.  Sloka 24 talks about 
Narayana, pleased by their acts (karama and gnana yoga), conferring the fruits of their desire.

 After having dealt with Ashtanga Bakthiyoga(21) in its Saalamba (22) and niraalamba (23) aspects and 
with Karmayoga and gnanayoga (24), desika begins to deal with Prapattiyoga in detail, as that is the very 
purpose and the central theme of this Stotra (25) known as Saranagati Deepika. 
Meaning of sloka 25-30  follows: 
Sloka 25: Like a short man (dwarf) trying to get a fruit (beyond his reach) who has failed after attempting 
to pluck with lifted hands, fervently begs a tall person to secure it for him, in the same way, a clever person 
gives up the groups of Upayas (means) which are too arduous to be adopted by him, and in their place 
relies on You (Narayana).
Sloka 26:   Saranagati, which is a shadanga yogam (yogam with six component parts) is fit to be adopted 
by even the eternally slothful and indolent people is free from fear of any sort, is entirely self sufficient 
(there being no need to solicit help from any other quarter), is fit to be adopted by one and all, and is 
capable of conferring all desired ends.  In addition, it is easily procurable by Acharya upadesa.  Therefire 
those who believe in the observance of this Shadangayogam with reference to You, hold it in high esteem.
Sloka 27:  The six component parts of Shadanga Yogam are given in this sloka. (1) A firm resolve not to 
be hostile to Naryana, (praathikoolyavarjanam)  (2) Positively conform to His will (aanukoolyasankalpam) 
(3) Loud and open (without hiding) confession of our lowly state before Him (Karpanya-anusandanam)(4) 
Complete faith, remove all doubt regarding the efficacy of this method (maha visvasam) (5) Keep on 
repeating that He is the protector (Gopthruthva varanam)  (6) Submit the burden of ones protection at His 
feet  (Saranagathi).
Sloka 28:  Five qualitites of the person who has taken prapatti are given in this sloka.  (1) Turned away 
from material wealth (2) Extreme faith in Prapatti and become unfit for other Upayas (3) Afraid of delay in 
obtaining union with Him (This differentiates Prapanna from practitioner of Bakthi Yoga who is willing to 
wait) (4) Firm and steadfast in their faith, no wavering (5) Offered themselves at Lord s feet.
Sloka 29:  In this sloka, Desika clearly states the superiority of prapatthi.  The meaning is as follows:  
Lord! It is not possible for people who pursue other paths (like Bakthi Yoga) to attain even a millionth part 
of what is obtained by those who have become Saranagats at Your feet by the utterance of appropriate 
Mantras.  These mantras (suited to particlular upasaka) have their origin in Vedas or other authoritative 
works, or it may have been from great souls like Alwars or Acharyas like Ramanuja. 
Sloka 30:  This is the central sloka of 59 slokas in this work.  It talks about Prapatti as marriage of the 
individual soul (jeevathma), the bride with Paramathma, the bridegroom.  Acharya, who lead the soul into 
Prapatthi is the father.  The Prapatti is kanyaadaanam.  The serving the Lord after prapatti  (uththara 
kruthyam) is like keeping the managalya charadu (thaali).  This sloka also removes any misconception that 
 saranagathi should be performed only before death or once prapatti is performed one must thereafter 
become strictly orthodox and cannot move freely in society as before. 

The information is from a book published by Sri Visishtadvaita Pracharini Sabha on Saranagati Deepika.  
The translation and commentary is done by Ramaswamy Iyengar some of which I have included within 
quotes.  I will send another message which will include the preface by Srimad Andavan to the book.