You are here: Sri Vaishnava Home Page : Bhakti List : Archives : October 1999

Pleadings-Posting - 8 (2.24 to 2.27) - Concluded
Date: Fri Oct 08 1999 - 06:34:05 PDT

SwAmi VEdAnta DEsika's "NaichyAnusanthAnam" and "SAtvika ThyAgam "
(As gleaned from his StOtras.) - Part 2- Swami pleads
Pleadings-Posting - 8 (2.24 to 2.27) - Concluded
Anbil Ramaswamy
[As already mentioned in the Introduction, the NaichyAnusanthAnam is 
applicable to us only and NOT to Swami Desika, we have to substitute 
ourselves wherever Swami Desika extrapolates these to himself] 
 tvatprEyasa: sravaNayo: mruthAyamAnAm
 thulyAm tvadheeya maNi noopura sinjchithAnAm  /
 gOdhE! tvamEva janani tvadabhishtaAhAm
 vAcham prasanna madhurAm mama samvdhEhi //   
 (GOdhA Sthuthi SlOkam 3)

 "Oh! MY dear mother, GOdhA PirAtti!
 Shall I tell you what kind of speech you should grant me? It should be an 
unprecedented gift of speech and quality of presentation that would be nectar 
(sravaNAmrutham) to the ears of EmperumAn. Do not your anklets jingle and 
twinkle sweet and melodious sounds when you walk all the way and delight the 
heart of your dear Lord? So also, when he hears my praise of you with 
appropriate and pleasing words, he would greatly rejoice. Therefore, please 
bestow on me such speech that will be clear, sweet, gracious and pleasing to 
the ears of all those who hear it.

 In the last SlOka, which is phalasruthi, Swami declares that reciting and 
practicing (abhyAsa) this StOtra bestows esteem (bahumAna) on all because 
they are pleasing to the Lord.

Instead of asking for speech to delight her heart, why should Swami pray for 
speech that would gladden the heart of her spouse? 

He seems to imply that only that which is pleasing to the Lord will be 
pleasing to her as well. And, what else will be pleasing to the Lord than 
praising her!

The word 'sravaNam' is significant. It means, "to hear" and Swami was born in 
SravaNa nakshatram. Only one who is born in SravaNam can appreciate 
'sravaNam'- the pleasure of ' hearing"!

May be Swami suggests that as a small girl when AnDal went with her father to 
go around the temple of vadDa perum koil uDaiyAn, the Lord was pleased with 
the jingling sounds arising from her anklets.

nikshipthOsmi cha agathi: nipuNaistvayi nAtha kAruNikai: /
thamsthava drushtvA priyAn nibrutham nathasathya! Bharaswa AthmanO bharam //
 (Achyuta Sathakam SlOkam 99)
 "Oh! aDiyavarkku meyyanE
I have not resorted to any means other than Prapatti. I have none else to 
save me. The most compassionate AchAryas who know the efficacy of Prapatti 
and who are capable of administering the same have dedicated me at your feet 
and performed Prapatti on my behalf (through AchArya nishtai). I know that 
you love these AchAryas. Even it is not for my sake, at least for the sake of 
these AchAryas, you should show your determination in protecting and saving 

Swami follows AlavandAr who in the final SlOka of his StOtra pleads to the 
Lord that ignoring his deficiencies, the Lord should protect him only by 
looking at his illustrious grandfather, Sri NAthamunigal who as his AchArya 
offered AlavandAr's soul to the Lord through Prapatti. 

Swami seems to suggest that his own AchhAryas are also equally great and 
merciful and they are also equally dear to the Lord. And, this was sufficient 
reason for the Lord to ignore his own deficiencies and afford protection to 
 andhOnandha grahana vasagO yAthi rangEsa yadvat
 pangur nowkA kuhara nihithO neeyathE nAvikEna /
 bhunktE bhOgAn aviditha nrupa: sEvakasyArbhakAdhi:
 tvat samprAptou prabhavathi tathA *dEsikO mE dayALu:* //
 (NyAsa Thilakam SlOkam 21)

"Oh! Tiruvaranga PerumAnE!
i) A blind person in this world walks clasping the hands of another with 
proper vision. 
ii) A lame person takes the help of a boatman and crosses the river in his 
iii) The wives and children of a servant in the royal household might not 
have seen the king and have no means to survive all by themselves but they do 
enjoy the pleasures of life solely on the largesse granted by the king to his 

So also, though I do not have proper comprehension of the UpAya of Prapatti 
and I have no means to observe it, my AchArya with full knowledge, capacity 
and compassion (who has done such Prapatti themselves) had come forward to do 
AachArya nishta for me. I am, therefore, sure that because of this, I will 
enjoy your feet absolutely in Paramapadam"

i) The reference to lack of vision of the blind man represents lack of GnAna; 
ii) The reference to the lame man indicates lack of Sakti; 
iii) The reference to the family members of the royal servant indicates lack 
of both GnAna and Sakti. 

This SlOka emphasizes the importance of AchArya nishta. In short, the message 
to us is "Surrender yourself at the feet of your AchArya. He will take care 
of the rest"


parusha adhivAdha parivAdha paisuna prabruthi prabhootha pathaneeya pankilA /
swadatE mamAdhya subhagA saraswathee yathirAja keerthi kathakai: visOdhithA //
(YathirAja Sapthadhi SlOkam 19)

Hitherto, my speech was not used properly: I was indulging in harsh words, 
exaggerations, denigrating others and carrying tales about others. These are 
all great offences that push one into unfathomable hells. Thus, my speech has 
been soiling and spoiling me. 

Now, a miracle has happened! I have now started to sing the unparalleled 
glory of Sri BhAshyakArar. Turbid waters become crystal clear when they come 
into contact with the purifying miracle nut called "thEthAnkoTTai" Similarly, 
since my speech has gained contact with Sri BhAshyakArar's glory, it has not 
only purified itself but has also purified me. 

Thus, at long last, my ears and tongue have gained what they were meant for. 
With Sri Bhagavad RAmAnuja on my side, I have no doubt of reaching your feet"

Finally, SwAmi uses the trump card to corner the Lord with the mention of Sri 
BhAshyakArar's name, which the Lord has vowed not to transgress.