|| Śrīḥ ||

Sri Ranganatha Divyamani Padukabhyam Namah | Srimate Srinivasa Ramanuja Mahadesikaya Namah |

Śrīman Nigamānta Mahādeśikan’s

அைடக்கலப்பத்� (Aḍaikkalappattu)

Sanskrit ślokas, word-by-word meaning and commentary

By H.H. Śrīmad Mysore Āṇḍavan

Śrī Śrīnivāsa Rāmānuja Mahādeśikan

English Translation By

Beḷakavāḍi Rāmaprian

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॥ ीः ॥

॥ ीमत ेभगवद ्रामानजुाय नमः ।।

॥ ीमत ेिनगमा महादिेशकाय नमः ।।

Translator's Preface

वावेटकृाय तनजू ंरलणम ् । ीरलणमनुःे कृपापा ंतमाय े॥

भाराजकुलािकौभुमिण ंी कृसरूेतु ं| ीमीवरदाय लणमिुन आराभरम ् ।

तवेासम शादय ंवरैायवाराििध ं| े ंशािधन ंभज ेगुवरं ीपिराजायम॥्

`This is the first in the series of English translations of the Commentary on Svāmi Dēcikan’s “Deśika Prabandham” by Śrīmad Mysore Āṇḍavan under his pūrvāśramam name of Vidwān H. Gopālācārya. The original work in Kannada was published in 2004 by Śrīmad Āṇḍavan Āśramam at Jayanagar, Bangalore. A unique feature of this work is Śrīmad Āṇḍavan’s rendering of each and every pācuram of Svāmi Dēcikan into an amazingly equivalent śloka in Sanskrit. This translation work represents aḍiyēn’s continuing effort of translating Śrīmad Mysore Āṇḍavan’s works in Kannada. Aḍiyēn has tried to keep the translation as close to the original as possible, except for a short “Translator’s Summary (TS)” of the pācuram, inserted by aḍiyēn in those cases where Śrīmad Āṇḍavan has not provided one. The transliteration scheme used is the well- known IAST scheme for Sanskrit words and names of Sanskrit origin, and its extension ISO1519 for Tamil words and names of Tamil origin. All such transliterations in the running text (and not in the pācurams and ślokas) are italicized. Some words like Rama, Krishna, etc. which are widely used in English language are spelt normally and not italicized.

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Aḍiyēn is thankful to Śrī Sunder Kiḍāmbi of Austin, USA for encouraging me and providing space on his website to post these translations. He has also kindly provided aḍiyēn with the English transliterations of the original pācurams and Sanskrit ślokas composed by Śrīmad Mysore Āṇḍavan.

Aḍiyēn hopes that with the Anugraham of the Acārya and the Divyadampatis, this post will be followed in sequence by the remaining 19 works of the Deśika Prabandham as and when the translations are ready. Dāsan Beḷakavāḍi Rāmaprian Arlington, Massachusetts, USA July 2020

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அைடக்கலப்பத்�

(Aḍaikkalappattu)

Original:

பத்தி �தலாம் அவற்றில் பதி எனக்�க் �டாமல் எத்திஶை◌�ம் உழன்ேறா� இைளத்�வி�ம் காகம் ேபால் �த்தித� நகேரழில் �க்கியமாம் கச்சிதனில் அத்திகிாி அ�ளாளர்க்� அைடக்கலம் நான் ��ந்ேதேன || (1) patti mudalām avaṟṟil padi eṉakkuk kūḍāmal ettiśaiyum uḻaṉṟōḍi iḷaittuviḻum kāgam pōl muttitaru nagarēḻil mukkiyamām kaccitaṉil attigiri aruḷāḷarkku aḍaikkalam nāṉ pugundēṉē || Meaning: With padi = foothold pattiyē mudalām = in bhakti, avaṟṟil = etc kūḍāmal = not being available eṉakku = to me, and uḻaṉṟu ōḍi = running around ettiśaiyum = everywhere, iḷaittu = exhausted nām = I, kākam pōl = like kākāsura viḻum = who fell (at Rāma’s feet) pugundēṉ = sought aḍaikkalam = refuge (as one requiring protection) aruḷāḷarku = from the super-compassionate Lord Varadrāja attigiri = residing atop Hastigiri kacci taṉil = in the (shining) city of Kāñcī mukkiyam ām = that is the foremost nagar ēḻil = among the seven cities that mutti tarum = can bring Mukti. Summary: I did not get a foothold in bhakti etc, the reason being ineligibility. So after running around hither and thither, not being able to find any protection, and exhausted, I finally sought refuge with Lord Varada, the Ocean of Compassion, resplendent atop the Hastigiri shining in the city of Kāñcī that is said to be the

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foremost among the seven sacred cities that have the power to grant Mukti. I thus got saved like Kākāsura who similarly received protection by seeking refuge with Śrī Rāma, the Reservoir of Compassion.

भादौ अनवासिुितः अटन ् सव धावन ् यथा

ान ् पिततो रघूमपद ेकाकथा सस।ु

मिुािकरीष ुपषू ु मिहत ेकाीपरुे दीतः

हीश कृपकैल मधनुा भूा तमािशिय॥े (1) bhaktyādau anavāptasusthitiraṭan sarvatra dhāvan yathā śrāntassan patito raghūttamapade kākastathā saptasu| Muktiprāptikarīṣu pūrṣu mahite kāñcīpure dīvyataḥ hastīśasya kṛpaikalakṣyamadhunā bhūtvā tamāśiśriye|| Original: சைட��யன் ச�ர்�கெனன்� இவர்�தலாம் தரெமல்லாம் அைடய விைனப்பயனாகி அழிந்�வி�ம் ப� கண்� க� மலராள் பிாியாத கச்சிநகர் அத்திகிாி இட�ைடய அ�ளாளர் இைணய�கள் அைடந்ேதேன || (2) caḍaimuḍiyaṉ caturmugaṉeṉṟu ivarmudalām taramellām aḍaiya viṉaippayaṉāgi aḻinduviḍum paḍi kaṇḍu kaḍi malarāḷ piriyāda kaccinagar attigiri iḍamuḍaiya aruḷāḷar iṇaiyaḍigaḷ aḍaindēṉē || Meaning: kaṇḍu = Having seen paḍi = the manner in which cadai muḍiyaṉ = (Īśvara) the One with the knotted hair, catamukaṉ = the caturmukha (Brahma) mudalām taram ellām

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= and all those kinds aḍaiya = come together and aḻindu viḍum= die away viṉai payaṉ āhi = as a result of their Karmas, aḍaindēṉ = I have taken refuge iṇai aḍigaḷ = at the pair of feet aruḷāḷar = of the compassionate Varadarāja attigiri = shining on the Hastigiri kaccinagar = in Kāñcīpuram, piriyāda = Who is inseparable kaḍimalarāḷ = from Lakṣmī, born in the fragrant flower. Summary: “The fortunes of devas like Brahma, Rudra, etc. are all fleeting in nature. Even they are subject to their individual Karmas. They get their fortunes according to their Karmas”. Having realized this well, I have taken refuge at the pair of lotus feet of the compassionate Lord Varadraja, shining on the Hastigiri in Kāñcī, inseparable from Śrīdevi, the daughter of the fragrant flower.

कपिदचतरुाननभतृयः कमा नगुाः

भवि चलवभैवा इित िवलो पाजषुः।

गजाचलमहिेशतःु िथतकािपवूा िसनः

दयािवरदभोः शरणमिेम पादयम॥् (2) kapardicaturānanaprabhṛtayaḥ svakarmānugāḥ bhavanti calavaibhavā iti vilokya padmājuṣaḥ| gajācalamaheśituḥ prathitakāñcipūrvāsinaḥ dayābdhivaradaprabhoḥ śaraṇamemi pādadvayam|| Original: தந்திரங்கள் ேவறின்றித் தம� வழி அழியா� மந்திரங்கள் தம்மா�ம் மற்��ள்ள உைரயா�ம்

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அந்தரம் கண்ட�பணிவார் அைனவர்க்�ம் அ�ள்�ாி�ம் சிந்�ர ெவற்பிைறயவனார் சீலம் அல்லதறிேயேன || (3) tandiraṅgaḷ vēṟiṉṟit tamadu vaḻi aḻiyādu mandiraṅgaḷ tammālum maṟṟumuḷḷa uraiyālum andaram kaṇḍaḍipaṇivār aṉaivarkkum aruḷpuriyum shindura veṟpiṟaiyavaṉār shīlam alladaṟiyēṉē || Meaning: aṟiyēṉ = I do not know (anything else) shīlam alladu = except the (kind) nature iṟaiyavaṉār = of Varadarāja, the Lord of shinduraveṟpu = Hastigiri with purium = His outflowing aruḷ = kindness aṉaivarkum = towards all those who, paṇivār = prostrate aḍi = at His feet, iṉri = without (seeking) vēru = other tantiraṅgaḷ = tantras (plans, means), kaṇḍu = and seeing (understanding) antaram = the difference (value) mandiraṅgaḷ tammālum = through the mantras mattum = and uḷḷa = the available uraiyālum = sūktis (messages) aḻiyādē = not losing tamadu = their own vaḻi = path. Summary: I don’t know how to describe the kind nature of our Varadaraja. It is boundless and truly amazing. He will not fail to grant in full the desires of every one, whoever they be, if only they keep following without fail their own dharmas (prescribed duties) and take refuge in Him. This is His nature. (One has got to observe the duties appropriate for his Varṇa (caste, social status) and Āśrama (stage in life), treating them as God’s command. He will protect those who surrender to Him and fulfill their desires. The Prapanna will never be lost.

तरैिैव ना सरिण ंअिवनायवै मैथोैः

वलैय ंच सैूः सिुवशदमवलोवै पादौ नमि।

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कायोिष णोऽािखलतनयुतुे दवेािधनतेःु

हिोणीधराधीरवरदिवभोः शीलतोऽ जान॥े (3) tantrairanyairvinā svasvasaraṇiṁ avināśyaiva mantraistathoktaiḥ vailakṣaṇyaṁ ca sūktaiḥ suviśadamavalokyaiva pādau namanti| kāruṇyodvarṣiṇo'smāsvakhilatanuyuteṣvasya devādhinetuḥ hastikṣoṇīdharādhīśvaravaradavibhoḥ śīlato'nyanna jāne|| Original: காகம் இராக்கதன் மன்னர் காத� கத்திரபந்� நாகம் அரன் அயன் �தலா நாகநகரார் தமக்�ம் ேபாக�யர் ��ெபறப் ெபான்ன�ள் ெசய்தைம கண்� நாகமைல நாயகனார் நல்ல�ப் ேபாதைடந்ேதேன || (4) kāgam irākkadaṉ maṉṉar kādali kattirabandu nākam araṉ ayaṉ mudalā nāganagarār tamakkum pōgamuyar vīḍupeṟap poṉṉaruḷ sheydamai kaṇḍu nāgamalai nāyagaṉār nallaḍip pōdaḍaindēṉē || Meaning: kaṇḍu = After seeing (Him) sheydamai = show poṉ aruḷ = great kindness so that (persons like) kākam = kākāsura, irākkadaṉ = Vibhīṣaṇa, maṉṉar kādali = Draupadi, the sweetheart of the (heroic) Pāṇḍava kings, kattirabandu = Kṣatrabandhu, nākam = Kāḷiṅga or Gajendra, and nākaṉagarār = the devas, the residents of the devaloka such as araṉ = Rudra, ayaṉ = Brahma, mudalāṉ = etc., pera = could obtain vīdu = mokṣa, uyar = which is the most joyous bōgam = enjoyment,

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aḍaindēṉ = I took refuge nal aḍi pōdu = at the superb lotus feet nāyakaṉār = of Varadrāja, the Master of nāka malai = Hastigiri. Summary: Didn’t God save even Kākāsura, who misbehaved with Sitadevi? Didn’t He very kindly afford protection to Vibhīṣaṇa and his rākṣasa associates and thereby make them very happy? Did He not save Draupadi, the wife of Pāṇḍavas, the noted heroes, helped her fulfill her vow and also, for her sake, saved the Pāṇḍavas? Isn’t He the One who saved the world from snake Kāḷiṅga’s menace? Isn’t He the One who rescued Gajēndra? Didn’t He redeem Rudra from the sin of brahmahatya (killing a Brahmin)? Isn’t He the One who saved the world by restoring the lost Vedas back to Brahma, without leaving him helpless? His acts of protection are thus too numerous to count. He has saved many by granting them material and spiritual wealth. I have held on to the lotus feet of Śrī Varadarāja, such an ocean of compassion., (Whatever kind of sin we have committed, if we with total faith, seek refuge in Him the Omnipotent One, He will surely save us.

काक-ाद-पााजनपृरमणी-ब-ुिपे-

ाण-ुािदबृारकपरुिनले खुेभाजम।्

मो ंचानपणू ददतिमह दया ंे पणूा तदीया ं

नागागाधीश दवेािधप वरदपदाोजयुम ंप॥े (4) kāka-kravyāda-pāṇḍvātmajanṛparamaṇī-kṣatrabandhu-dvipendra- sthāṇu-brahmādibṛndārakapuranilebhya ssukheṣvagryabhājam|

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mokṣaṁ cānandapūrṇaṁ dadatamiha dayāṁ prekṣya pūrṇāṁ tadīyāṁ nāgāgādhīśa devādhipa varadapadāmbhojayugmaṁ prapadye|| Original: உகக்�ம் அைவ உகந்� உகவாவைனத்�ம் ஒழிந்� உற��ணம் மிகத் �ணி� ெபற�ணர்ந்� வியன் காவெலன வாித்�ச் சகத்தில் ஒ� �க�ல்லாத் தவம் அறிேயன் மதிட்கச்சி நகர்க் க�ைண நாதைன நல்லைடக்கலமாய் அைடந்ேதேன || (5) ugakkum avai ugandu ugavāvaṉaittum oḻindu uṟavuguṇam-migat tuṇivu peṟavuṇarndu viyaṉ kāvaleṉa varittuc cagattil oru pugalillāt tavam aṟiyēṉ madiṭkacci nagark karuṇai nādaṉai nallaḍaikkalamāy aḍaindēṉē || Meaning: (After) ugandu = gladly accepting ugakkum avai = those that will please (God); oḻindu = giving up aṉaittum = everything uhavā = not acceptable (to Him); uṇarndu = studying and understanding uravu = the relationship (to Him) guṇam = and (his) nature (in such a way) peṟa = as to acquire miha = great (strong) tuṇivu = faith (in Him); parittu = appealing (to Him) viyaṉ kāval eṉa = as the unique Refuge; oru puhal illā = and without any other means to turn to cahattil = in the universe, ariyēṉ = I, being ignorant tapas = of any tapas (formal rigorous effort to attain Him), aḍaindēṉ = have taken refuge in karuṇai nādaṉai = the Compassionate Lord (Varada) kacci nagar = of Kāñcīpuram, madiḻ = surrounded by the Prākāram (perimeter

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wall all around), (seeing Him as) nal = the best aḍaikkalamāy = Saviour. Summary: What are helpful to us and what are helpful (desirable) to God? –These are the Ājñā and Anujñāta Kainkaryas (ordained and the permitted duties). Performing those actions make Him very happy. Performing these duties without fail, and avoiding doing things that are obstacles to us and are obstacles to His saving us, I further carefully examined the “Śeṣi-Śēṣa” (Master-servant) relationship between Him and me, and His auspicious qualities like Vātsalya (affection) etc, and arrived at full confidence in them. Also, with a clear mind, I convinced myself strongly that no other god or dēvatā will be able to grant us Mōkṣa. Thus, I finally surrendered at the feet of Varada, the Ocean of Compassion. (The practice of Śaraṇāgati (the self-surrender to God) clad in its Aṅga Pañchaka (five components) is briefly described in this pācuram).

ीशोासिया या िवदधदितमदुा सिहानोऽनभीाः

सौघ ंगणुौघ ंसमिधक मनभुयूवै िवासकााम।्

ेा ंसंा रा ंजगित गितधतुो नवै चे तपोऽहं

काा ंसालावतृाया ंवरद मुदय ंरितारं प॥े (5) śrīśollāsakriyā yā vidadhadatimudā sañjihāno'nabhīṣṭāḥ sambandhaughaṁ guṇaughaṁ samadhika manubhūyaiva viśvāsakāṣṭhām| śreṣṭhāṁ saṁprārthya rakṣāṁ jagati gatidhuto naiva cakre tapo'haṁ kāñcyāṁ sālāvṛtāyāṁ varada murudayaṁ rakṣitāraṁ prapadye||

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Original: அள�ைடயார் அைடந்தார்க்�ம் அதன் உைரேய ெகாண்டவர்க்�ம் வள�ைர தந்தவன் அ�ேள மன்னிய மாதவத்ேதார்க்�ம் களெவாழிவார் எமெரன்ன இைசந்தவர்க்�ம் காவலராம் �ளவ �� அ�ள் வரதர் �வக்கிெலைன ைவத்ேதேன || (6) aḷavuḍaiyār aḍaindārkkum adaṉ uraiyē koṇḍavarkkum vaḷavurai tandavaṉ aruḷē maṉṉiya mādavattōrkkum kaḷavoḻivār emareṉṉa ishaindavarkkum kāvalarām tuḷava muḍi aruḷ varadar tuvakkileṉai vaittēṉē. || Meaning: vaittēṉ = I have placed eṉṉai = myself (this soul of mine) for protection tuvakkil = in the fold (in the hands) of tuḷava muḍi = the tulasi-bedecked, aruḷ varadar = Compassionate Varada, kāvalarāda = Who is the Protector of (every one) regardless of whether they are

aḍaindārkum = those who have come and taken refuge in Him aḷavuḍaiyār = after understanding everything well; or

koṇḍavarkum = those that have (accepted) and (implicitly) followed adaṉ uraiyē = the words (the rules) of parapatti or

mā tavattōrkum = those great ascetics maṉṉiya = who simply and firmly depended on aruLE = the compassion tandavaṉ = of the (ācārya) who taught vaḻa = that great urai = word, or ishaindavarkum = those who have been gladly accepted eṉṉa = as being emar = “theirs” by kaḷav oḻivār = the ones (bhāgavatas) who have refrained from the act of “stealing” (what belongs to God).

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Summary: It is that Śaraṇya, (Śrīmaṉṉārāyaṇa) Who is the Protector of every one regardless of whether they are the ones (“Swatantra-niṣṭha”s) who observe śaraṇāgati with the full understanding of which is “Aṅgi” and which is “Aṅga” in Prapatti, or whether they are the ones (“Uktaniṣṭha”s) who follow prapatti by merely uttering the words of the full prapatti without a detailed understanding of the same, or whether they are the ones (“Acāryaniṣṭha”s) who follow Prapatti by simply placing their full faith in the saving grace of the Ācārya who initiated them in to Prapatti. Even though it may appear that they are following different paths, they are in fact following the same correct path belonging to the same noble tradition. However, they are all to be followed with courage and faith. Only if Prapatti is followed boldly and with total faith, it will be surely lead to the desired goal. Likewise, there are also some who do not become “thieves” by assuming that they own their soul which in fact truly belongs to God. They will instead always remain subservient to bhāgavatas. They are also our (their) “dear ones”. The compassionate God will not forsake these people also, who are bhāgavataniṣṭhas (followers of bhāgavatas). I have surrendered my soul to such a compassionate God.

ाा य ेशरण ंगता अनयुययु वा ता ढं

य ेवतैाशतारकोिदकृपा ंएवैचेपः।

चौप ाकरणात ् का इम इित ीाकुव य े

तषेा ंगोिर मा ंदयाळुवरद े ेतलुह॥े (6) prājñā ye śaraṇaṁ gatā anuyayurye vā taduktyā dṛḍhaṁ ye vaitādṛśatārakoktidakṛpāṁ evaityacerustapaḥ|

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caurpasyākaraṇāt svakā ima iti prītyāṅgyakurvaṁśca ye teṣāṁ goptari māṁ dayāḻuvarade nyasye tulasyadvahe|| Original: உமத�கள் அைடகின்ேறன் என்� ஒ� கால் உைரத்தவைர அைம�மினி என்பவர் ேபால் அஞ்செலனக் கரம் ைவத்� தமதைனத்�ம் அவர் தமக்� வழங்கி�ம் தாம் மிக விளங்�ம் அைம�ைடய அ�ளாளர் அ�யிைணைய அைடந்ேதேன || (7) umadaḍigaḷ aḍaigiṉṟēṉ eṉṟu oru kāl uraittavarai amaiyumiṉi eṉbavar pōl añcaleṉak karam vaittu tamadaṉaittum avar tamakku vaḻaṅgiyum tām miga viḷaṅgum amaivuḍaiya aruḷāḷar aḍiyiṇaiyai aḍaindēṉē || Meaning: aḍaindēṉ = I have taken refuge aḍi iṇaiyē = in both the feet aruḷāḷar = of the Compassionate One amaivu uḍaiya = Who is self-fulfilled in all respects (Infinite) viḷaṅgum = and shines miga = even more tāṉ = personally vaḻaṅgiyum = after giving tamadu = His aṉaittum = everything avar tamakkum = to those that have performed prapatti at His feet, vaittu = by placing (showing) karam = His hand, enbavar pōl = as if He is saying eṉa = that iṉi amaiyum = “This is enough, anjal = Do not be afraid” uraittavarai = to those who say eṉṟu = thus oru kāl = even once: “ aḍaindēṉ = I am taking refuge umad = in Your aḍigaḷ = Feet”. Summary: Lord Vardarāja is displaying the Abhaya Mudrikā “the pose of protection” with his palm. If the devotees come and say just once, “Lord! I am taking refuge in You”, that is enough. There is no need even to repeat it again. To them, God seems to be reassuring, saying, “Do not be afraid. I will save you. My

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entire wealth is yours.” This indeed is the essential significance of His palm showing the Abhaya Mudrā. It is enough if one observes the Prapatti ritual just once with firm faith. He will grant complete fulfillment. I have been holding on firmly (not letting go) to the feet of Omnipotent Paramātman (God) Who is the ultimate Refuge for every one and Whose compassion is boundless. In one’s life time, Prapatti is an act to be performed only once. It is certain that it will surely yield the desired result; it is also certain that God will not grant the bliss of Mukti sāmrājya (the empire of Mokṣa) to anyone other than Prapannas (those who have performed Prapatti). This fact is made very clear here.

भवदयगु ंयिेित सकृत ् वॄनलं

तीत इित बोधयिव करं दया भयम।्

िवतीय सकलं कं यमतीव यो राजत े

दयाळु वरदभोः पदयगु ंच ताय॥े ७॥ (7) bhavatpadayugaṁ śrayetviti sakṛt pravaktṝnalaṁ pratīta iti bodhayanniva karaṁ pradarśyābhayam| vitīrya sakalaṁ svakaṁ svayamatīva yo rājate dayāḻu varadaprabhoḥ padayugaṁ ca tasyāśraye|| Original: திண்ைம �ைறயாைமக்�ம் நிைறைகக்�ம் திஇவிைனயால் உண்ைம மறவாைமக்�ம் உளமதியில் உகக்ைகக்�ம் தண்ைம கழியாைமக்�ம் தாிக்ைகக்�ம் தணிைகக்�ம் வண்ைம�ைட அ�ளாளர் வாசகங்கள் மறேவேன || (8)

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tiṇmai kuṟaiyāmaikkum niṟaigaikkum tīviṉaiyāl uṇmai maṟavāmaikkum uḷamadiyil ugakkaikkum taṇmai kaḻiyāmaikkum tarikkaikkum taṇigaikkum vaṇmaiyuḍai aruḷāḷar vāshagaṅgaḷ maṟavēṉē || Meaning: For tiṇmai = firmness (immense faith) kuraiyāmaikkum = to remain undiminished; (for what I already have) niṟaigaikkum = to grow to fullness; (for) maṟavāmaikkum = not forgetting uṇmai = the truth tī viṉaiyāl = as a result of the evil past Karma (deeds);(for) ugakkaikkum = rejoicing uḷa madiyil = in the wisdom that I have; (for) taṇmai = the coolness (peace) kuraiyāmaikkum = not to diminish; darihaikkum = (for) maintaining; and taṇihaikkum = for staying calm, maṟavēṉē = will I ever forget vāshkaṅgaḷ = the words aruḷāḷar = of the Compassionate Varada vaṇmaiyuḍai = of magnificience? Summary: One should not forget the words of reassurance given to the Prapanna (the person who has taken refuge) by Paramātman. Time and again, one should be contemplating on them. Then, the great faith will not gradually diminish. The existing faith will grow day by day. It should not happen that the truth, namely “We are Śeṣas (servants) and are under His control” is lost on us due to the effect of evil Karma (from the past). We should feel happy with whatever (spiritual) understanding we have and say to ourselves, “We have got at least this much by God’s grace”. Remembering that everything is God, we should remain careful that we do not commit any hurtful or disrespectful deeds. Even though the dawn of knowledge in us of the true nature of our own self and God might lead us to a feeling of disinterestedness in the material world, we should patiently wait for God’s grace to descend on us. Even when the life’s miseries cause us pain, we should try to ignore them and stay calm. If only we take on our head the Feet of Lord Varada, the Repository of

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beauty, nobility and compassion, we will succeed and will find happiness in this life as well as beyond. That is why I have taken refuge in God. [The Prapanna’s freedom from the burden of saving himself) and (the resulting) freedom from all kinds of fear in his life, are clearly detailed here].

िवासानूताय ैउपिचतफलपू च मला ं

साशंािविृत ंता ंिनरसियतमुवाोपलौ तु।ै

शतैाहीनताय ैिवधरणकरणाथ शा ैदयाळोः

सौयपािसमतूः किरिगिरकिमतःु िकं िगरो िवरािम॥ (8) viśvāsānyūnatāyai upacitaphalapūrtyai ca duṣKarmalabdhāṁ satyāṁśāvismṛtiṁ tāṁ nirasayitumavāptopalabdhau pratuṣṭyai| śaitalyāhīnatāyai vidharaṇakaraṇārthaṁ praśāntyai dayāḻoḥ saundaryopāsimūrteḥ karigirikamituḥ kiṁ giro vismarāmi|| Original: ��தி நிைனவிைவயறி�ம் �ணி�ைடயார் �ெமாழிகள் பாிதிமதி ஆசிாியர் பா�ரம் ேசர்ந்த�க்கணங்கள் க�திெயா� ெதளிவாளால் கலக்கம் அ�த்தத்திகிாிப் பாிதிமதி நயன�ைடப் பரமன் அ� பணிந்ேதேன || (9) curudi niṉaivivaiyaṟiyum tuṇivuḍaiyār tūmoḻigaḷ paridimadi āciriyar pācuram cērndarukkaṇaṅgaḷ karudiyoru teḷivāḷāl kalakkam aṟuttattigirip paridimadi nayaṉamuḍaip paramaṉ aḍi paṇindēṉē ||

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Meaning: paṇindēṉ = I prostrated uḍai = at the feet of paridi madi nayaṉam = the Lord shining with the Sun and Moon as eyes, attigiri = in Hastigiri, Who has helped aṟuttu = remove completely along with the roots (ignorance) oru teḷi vāḷāl = with a sword called jnyāna (knowledge) kalakkam = the illusion karudi = pertaining to arukkaṇaṅgaḷ = the mass of living beings, through tūḻ moḻihal = the pure words, of uḍaiyar = of those possessing tuṇivu = the mental capacity ariyum = to understand imai = within a flash of the eye niṉaivu = the essence cuṟudi = of the Veda, cērndu = together with pacuram = the pācurams ācariyar = of the ācāryas mati = with an intellect paridi = as bright as the Sun. Summary: Through the sayings of the sages like Paraśurama, etc. who, by their tapōbala (the power of their penance) can recount in a moment the inner meanings of the Vedas, and through the various teachings of the ācāryas whom He has sent down to earth and who are like the Sun that sustains the whole world by dispelling the darkness and shedding its light, the Lord has provided us with a treasure house of wisdom. The Sun and the Moon are His eyes. He mercifully cuts down with the sword of clear wisdom the various defects such as indecisiveness (doubts) etc. in all the living beings. Here, in this Pācuram are contained in a nutshell the duties to be performed by one from the time one takes refuge and receives God’s grace till the time of leaving the body. [One can see that our Ācārya performed Bharanyāsa (offering himself to God) not just for his own sake but for the sake of the redemption of all his followers].

ण ेच िनगमाथ िवमुनसा ंिवशुोििभः

शभुा रिविधया ंच ता कुलयन ् गुणा ंिगरः।

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िवनाय िधषणािसना िवशयमानः ाणम ं

रवीनयन तदयगु ंगजाीिशतःु॥ (9) kṣaṇe ca nigamārthavitsumanasāṁ viśuddhoktibhiḥ śubhā ravidhiyāṁ ca tā ssukalayan gurūṇāṁ giraḥ| vināśya dhiṣaṇāsinā viśayamātmanaḥ prāṇamaṁ ravīndunayanasya tatpadayugaṁ gajādrīśituḥ|| Original: தி�மக�ம் தி�வ��ம் தி�வ��ம் ெதள்ளறி�ம் அ�ைம இலாைம�ம் உற�ம் அளப்பாிய வ�யர�ம் க�மம் அழிப்பளிப்பைமப்�ம் கலக்கம் இலா வைகநின்ற அ�ள் வரதர் நிைல இலக்கில் அம்ெபன நான் அமிழ்ந்ேதேன (10) tirumagaḷum tiruvaḍivum tiruvaruḷum teḷḷaṟivum arumai ilāmaiyum uṟavum aḷappariya vaḍiyaracum karumam aḻippaḷippamaippum kalakkam ilā vagainiṉṟa aruḷ varadar nilai ilakkil ambeṉa nāṉ amiḻndēṉē || Meaning: nāṉ = I amiḻndēṉē = have inserted myself inexorably ambu eṉa = like an arrow towards the nilai = steady ilakkil = target aruḷ Varadar = of Varada, the Personification of Compassion, Who niṉra = stands (manifests) kalakkam ilā vagai = in a manner so as to be uncontaminated with (or afflicted by) anything, such as titumahaḷum = in being with Śrīdevi, tiru vaḍivum = in His divine Form, tiru aruḷum = in His compassion, teḷ arivum = in His clear intellect, arumai ilāmaiyum = in not having any task impossible for Him, urappum = in having good relations, aḷappu ariya = in having immeasurable amount aḍi aracum = kingdom wealth and inkarumam = in the activities of

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aḻippu = Annihilation, aḷippu = Protection, amaippu = Creation (etc.). Summary: Creating everything other than Himself, then protecting them and eventually annihilating them, and repeating the same cycle over and over again in a grand cosmic game, yet not being contaminated or affected by the process, that Lord showers His grace by continuing to help the Jīvās in several ways such as by giving them compassionately the wisdom to know Him, by showing them “For those who have faith, nothing is impossible”, by letting them see His Form, etc. As goes the saying “ If the arrow called Ātman is set in the bow called Praṇava and launched carefully towards the target called Brahman, the arrow is sure to hit the target”, I have offered this entity, namely my Ātman in that Supreme Godhead. By asking the prapanna to offer everything to that compassionate Sarva Śaraṇya “the Refuge for all” as everything truly belongs to Him, Svāmi Dēcikaṉ is laying out here the principle of Sātvika Tyāga “the Pious Offering”.

ला ंिदाकृतौ तिरविधकणािनम लानयो

ससंा ेानबु ेिमतजनपदैय पणू णाश।े

राया ंसग कायऽनिुदतकषाकाररीा ित

सु ेल ेिवल शर इव वरदानकुावतोऽहम॥् (10) lakṣmyāṁ divyākṛtau tanniravadhikaruṇānirmalajñānayośca saṁsādhye svānubandhe tvamitajanapadaiśvaryapūrṇe praṇāśe| rakṣāyāṁ sargakārye'pyanuditakaluṣākārarītyā sthitasya susthe lakṣye vilagna śśara iva varadasyānukampāvato'ham||

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Original: ஆ� பயன் ேவறில்லா அ�யவர்கள் அைனவர்க்�ம் ஆ�ம் அதன் பய�ம் இைவ ஒ�கா�ம் பலகா�ம் ஆ� பயன் எனேவ கண்� அ�ளாளர் அ�யிைணேமல் �றிய நற்�ண உைரகள் இைவ பத்�ம் ேகாதிலேவ (11) āṟu payaṉ vēṟillā aḍiyavargaḷ aṉaivarkkum āṟum adaṉ payaṉum ivai orugālum palagālum āṟu payaṉ eṉavē kaṇḍu aruḷāḷar aḍiyiṇaimēl kūṟiya naṟguṇa uraigaḷ ivai pattum kōdilavē || Meaning: kōdu ila = Not without essence are ivai pattum = all these ten nal guṇa uraigaḷ = statements (pācurams) of virtuous quality kūria = that have been said (offered) iṇai aḍigaḷ = at the pair of Feet aruḷāḷar = of the Compassionate Varada (by the ācārya) kaṇdu = after seeing eṉavē = that aṉaivarkum = all those aḍiayavargaḷ = devotees for whom illā = there is no vēru = other (except God) āru = Means payaṉ = or “Fruit”, ivai = these, namely, ārum = śaraṇāgati adaṉ = and its payaṉ = result oru kālam = that occur at one time and pala kālam = the (result) after a long time respectively, are (the only) āru = Means payaṉ = and Fruit. Summary: The Upāya (means) as well as the Phala (the result) are that Śaraṇya (God) alone; no one else. We are all servants. The performance of the means, (namely Śaraṇāgati) is only once. Its fruit or result is seen much later but the experience of the Brahman is for certain. That experience has no time limit (it is forever). This piece of composition about that Paramātman Who performs such great deeds of compassion and highlighting His great qualities contains ten verses. This is substantive work

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which is highly useful both for Prapannas (those who have already performed Śaraṇāgati) and those that are desirous of performing Śaraṇāgati. The pair of Feet of the Lord are both the ultimate Goal and the Means to attain it. They are essential for the Jīvā (soul). Hence I have surrendered myself at those feet so that my Jīvātmā may unite with them.

उपायोऽो न ात ् फलमिप रमशेािदित िवदा ं

पि वषा ंफलमिप तदीय ंसकृिदम।े

कदािचोपायः फलिमित च मवै पदयोः

कृपाळोः ों सिुणदशक मतेिकषम॥् (11) upāyo'nyo na syāt phalamapi rameśāditi vidāṁ prapatti ssarveṣāṁ phalamapi tadīyaṁ sakṛdime| kadācidvopāyaḥ phalamiti ca matvaiva padayoḥ kṛpāḻoḥ proktaṁ sadguṇidaśaka metadvikaluṣam|| .

ीदिेशकबपिदशक िह।

गोपालाय िललेखाथ ताय ोकसयंतु॥े

śrīdeśikaprabandhasthaprapattidaśakasya hi| gopālāryo lilekhārthatātparye ślokasaṁyute||

ीमत ेिनगमा महादिेशकाय नमः ॥

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ADaikkalappattu Audio

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