SrImAn venkatanAthAryaH kavitArkika kesarI |
vedAntAcArya-varyo me sannidhattAm sadA hRdi ||

May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the lion among poets and debaters, reside forever in my heart.

Nyasa-dasaka (Decad on self-surrender)

    The doctrine of self-surrender is the life-breadth of Sri Vedanta Desika and it can be said that there is no work of his in which there is not some kind of reference to it. There are at least half a dozen stotras and thirty-three Rahasya- works which are completely and exclusively devoted to  the treatment of this Doctrine.

   Nyasa-dasaka, is in ten verses in Sanskrit, is the shortest Stotra Sri Desika has written on this doctrine of self-surrender. But, it is complete and all informing. He speaks of the surrender of the self at the feet of Sri Varadaraja of Kaanchi. The ten verses give us all information about Prapatti-the method of doing the self-surrender(1), its five auxiliaries(4), Service to Paramatma in the post- prapatti  period(5,6), protection from sense(8). He concludes by saying in the last verse that the Lord made him adopt the Prapatti and has relieved him of all his burden.

   Generally, Sri Vedanta Desika makes mention of himself as the composer of the stotra and of the fruit of its recitation in the colophon. This stotra does not have it because the self has already surrendered to the Lotus feet  and where is the question of name or composer.

But, there is good reason to decide that it has been composed by him since  the third sloka of Stotra is quoted verbatim in his magnum-opus,  Rahasya-Traya-Sara. This is confirmed by Sri Desika Vaibhava Prahaasika also  which deals in detail with the life and works of Sri Desika.

Let us also enjoy the sloka by sloka translation for everyone's enjoyment:
[posted by Sri Satakopan Swamy, USA few years ago]

Sri NyAsa Dasakam is associated with the Prapatthi that Swami Sri Desikan performed at the sacred feet of Kanchi VaradarAjan . The topics covered are:

(1) The method of performing nyAsam or Bhara SamarpaNam
(2) the five limbs of nyAsam
(3) the method of enacting sAthvika thyAgam
(4) his prayer to the Lord for moksham at the end of his life on His earth
(5) his prayer for the blessings of service to the Lord during his life on His earth
(6) his appeal for the Lord's grace for tolerating any sins committed during his days as a prapannA.

aham madhrakshaNabharO madhrakshaNa palam tathA |
na mama SripathErevEthyAthmAnam nikshipEth bhudha: ||

A viveki ( one with discriminating intellect ) should surrender at the Lord's feet his AthmA (svarUpa samarpaNam ) , the responsibilities for his protection ( Bhara samarpaNam ) and the fruits of that protection ( phala samarpaNam ) . He should perform bhara nyAsam in this manner and understand
that his AthmA ,protection and the fruits of such protection does not belong to him , but only to Sriman NaarAyaNan.

nyasyAmakinchana: Sriman anukUlOanyavarjitha: |
viswasa prArthanApUrvam AthmarakshAbharam thvayi ||

 Oh my Master ! Sriman-NaarAyanA ! I surrender at Your lotus feet the total responsibilities for my protection . I have no other means . I will perform only the duties that please You ( AnukUlya sankalpam ). I will not transgress the codes of conduct prescribed by You in Your sAstrAs ( PrAthikUlya varjanam ) . I am totally unfit for pursuit of any paths of  deliverance ; hence I stand before You with utter humility about my helplessness ( kArpaNyam ) . I have total and enduring faith in Your coming to my protection ( MahA visvAsam ) and I entrust my protection entirely to you with this prayerful appeal ( Gopthruva VaraNam ) . Here Swami Sri Desikan performs prapatthi with its five limbs .

SwAmI svasEsham svavasam svabharathvEna nirbharam |
svadhattha svadhiyA svArtham svasmin nyasyathi mAm svayam ||

Srima NaarAyaNan is the supreme Lord of all . As His bonded servant , I am completely under His control . He blessed me with the knowledge about Himself out of His own accord. He has accepted me as His responsibility for protection. He has thus removed all my worries about my protection with that
gift of knowledge. The fruits of my protection belong entirely to Him . He frees me from any connection to the fruits resulting from His protection out of His own free will and accepts me .

In this slOkam , Swami Sri Desikan refers to his performance of Saathvika thyAgam constituted by its three parts : (1) Karthruva thyAgam (2) mamathA thyAgam (3) pala thyAgam .

Sriman abheeshta Varada tvAmasmi saraNam gatha: |
yEdhaddEhAvasAnE mAm tvadh paadham prApaya svayam ||

Oh my Lord who is always with Your consort ! Oh Master who is hailed as Varadhan because of Your disposition to grant all the boons that Your devotees ask for ! I have now performed bhara nyAsam at  our sacred feet . Please grant me the boon of reaching Sri Vaikuntam at the end of my stay on
this earth and perform nithya kaimkaryam there for You .

tvacchsEshathvE sthiradhiyam tvath prApthyEka prayOjanam |
nishiddha kAmyarahitham kuru mAm nithya kinkaram ||

Oh VaradarAjA ! I am a prapannan at Your holy feet. I am firm of thought about my status as Your servant . That thought will never leave me. My mind is not seeking any fruits other than the enjoyment of Your limitless auspicious attributes. Please bless me not to engage in any acts forbidden by Your sAsthrAs . Please grant me the boon of uninterrupted service to you , while on Your earth . All of this will not happen without Your dayA .Please bless me !

dEvi bhUshaNa hEthyAdhi jushtasya bhagavamsthava |
nithyam niraparAdhEshu kaimkaryEshu niyunkshva mAm ||

Oh my Lord ! You are served endearingly by Your beloved consorts. Your AbharaNams and Ayudhams serve You by association with Your auspicious body . I am deeply desirous of performing eternal service to You , who is accompanied by Your dEvis , weapons and AbharaNams . Please therefore bless me with the duties that are dear to Your heart and accept them .

mAm madheeyam cha nikilam chEthanAchEthanAthmakam |
svakaimkaryOpakaraNam Varadha sveekuru svayam ||

Oh Lord VaradarAjA ! Please accept out of the fullness of Your heart, myself , all that is mine and my kaimkaryam . Please make me an instrument of Your kaimkaryam and have the services to You done by Yourself through me. In this effort , please use all that is " mine". I have nothing left to do , nor
even the power to place any thing at Your disposal since they - my Self , my worldly properties-- are and have been and were already Yours .

tvadEka rakshyasya mama tvamEva KaruNAkara |
na pravarthaya pApAni pravrutthAni nivarthaya ||

Oh Lord VaradhA , the ocean of Mercy ! There is no one except You to protect me. Please grant me the boon not to commit anymore sins . Please also destroy out of Your limitless compassion all the sins that I have accumulated so far .

SlOkam 9

akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE |
kshamasva nikhilam dEva PraNathArthihara prabhO ||

Oh VaradarAjA known for destroying the samsAric sufferings of Your dear  devotees! Your power has no limits. You are capable of executing whatever  You desire. I have transgressed the injunctions of Your sAsthrAs; I have  abandoned the karmAs prescribed by You in those sAsthrAs . Please forgive
all of these trespasses of mine and protect me . The power of Your pardon  alone can destroy my sins .

SrimAn niyatha panchAngam madhrakshaNa bharArpaNam |
acheekarath svayam svasmin athOhamiha nirbhara : ||

Oh Lord VaradarAjA always in the company of PerundEvi ThAyAr ! YOU have  YOURSELF executed the bhara nyAsam for me at Your sacred feet . You have  completed my prapatthi in its entirety with its five limbs . You have  accepted now the responsibilities for my protection . I am therefore freed
of any worries about my protection and lead my life as a prapannA with peace  and tranquillity .

Generally there is also a practice to recite this sthOthra during  ThiruvArAdhanam everyday and further the last sloka of nyasa vimsathy is  also recited which supplements beautifully: I have added here the same for  our enjoyment:

samSArAvarta vega praSamana Subha-dr*k deSika prekshito'ham
samtyakto'nyairupAyair-anucita cariteshvadya SAntAbhisabshih     |
niS-Sankhah tatvat-dr*shtyA niravadhika dayam prArthya samrakshakam tvAm
nysya tat-pAda padme varada nija-bharam nir-bharo nir-bhayo'smi  ||

"I chose a good AcArya who could instruct me on how to get out of the whirl of samsAra, and had his divya kaTAksha.  Because of the AcArya's teachings, I obtained the knowledge that could help me analyze and understand the difficulty of bhakti yoga and the realization that prapatti is the only recourse open to me, which I could perform easily, and attain the desired moksham by performing it once and only once.  I learned the facts about prapatti and so had no doubt whatsoever about its efficacy.  I sought refuge of peraruLALan with pirATTi as the sole refuge who could protect me.  I surrendered all responsibility for my protection at the feet of peraruLALan and performed prapatti at His feet.  Since I am now living the life of a prapanna, I feel completely relieved of all responsibility for my self from
that point.  Since all my acts from that point on have been directed to only kaimkaryam for bhagavAn, there is nothing more to fear about any accumulation of karma.  So I continue to lead a life of nishkAmya kaimkaryam to bhagavAn while spending the rest of my life in this world, and deriving infinite happiness from it".

How wonderful! ThUppul PiLLai ThUppul PiLLaithaan! Swamy Desikan ThiruvadigaLE SaraNam

Nyasa tilakam [Self- surrender- the Gem]

Nyasa tilakam is a sthOthra in 32 slokas which succinctly sets forth several important aspects of Saranagathi. This praises Lord Sri Ranganatha as the sole progenitor of the Doctrine of Prapatti through Acharyas like Sri Yamuna and Sri Ramanuja in the latter period also.

The sthOthra begins with the surrender at the feet of Sri Mahalakshmi and then at the feet of the Divine Couple (Divya Dampathi). Several doubts about the utility and efficacy of Prapatti as the means for attaining a goal are set forth and then dispelled with valid arguments. The important place of
Mahaviswasa (intense unconditional faith) and the four other angas of Prapatti are described fully and beautifully [19]. The high place of Acharya in the religious life of a person and the necessity for undivided devotion to Bhagawaan are also dealt with [19, 20]. The poet prays that his mind; word and body should always be with the Lord Sri Ranganatha and should not think of seeking the help of worldly minded men [27, 28 and 29]. This sthOthra is almost like an elucidation of Saranagati Gadya in which Acharya
Sri Ramanuja made Sranagati at the feet of Lord Sri Ranganatha and prayed for a pure and spotless life here and eternal service to Sri Mahalakshmi and Sri Ranganatha in this and in the other world.

Nyasa tilakam is the only sthOthra of Swamy Desika for which his son Sri Nainacharya has written a commentary.

Nyasa Tilakam (by Sri Satakopan swami USA)
**************

We will start  the reflections on Swami Desikan's Nyasa Tilakam in the traditional manner with the salutations by his disciple and son , Sri Kumara Varadacharya, who wrote a commentary onhis acharya and father's work  :

SRIMAAN VEDASIRO GURU : BAHAGAVATHA : SRI VENKATAADHRISITHU :
GHANTAATHMAA NA PARAM TADHAATANAJANAANANDAYANNAATHMANAA I
ADHYAAPI SVAPADHAAMBHUJAIKA RASIKAANAANANDHAYAN VAIBHAVAM
PANTHAANAM PARIPAATHI BHURI KRUPAYAA PARYAAYA SALLAPATHA : II

The great Desika Bhaktha , Late Sri D.Ramaswamy Iyengar has translated the above verse this way in his commentary on Nyasa Tilakam:

" That repository of all auspiciousness , Vedantha Desika,who is the incarnation of the Bell (Ghanta) of the Lord of Venkataadhri --not only did he delight the people of his times by his person and personality , but even today  he continues to be a source of delight to those rasikas  who are unflinchingly attached to his lotus feet -- and by his abundant grace gives the feeling of personal presence , almost speaks , so to say ."

How  true is the testimony of the loyal son and disciple !Swami Desikan casts his majestic shadow across seven centuries and comforts us under the shade of that giant presence .

Nyasa Dasakam is one of those master pieces given to us by the Most merciful Swami . His genius as a poet and his skills in succinctly stating the essence of Prapatthi are abundantly clear in this work .As Sri D.Ramaswamy Iyengar describes , " In its metaphysical aspect , Nyasa Tilaka like SaraNagathi Deepika  is a poetic rendering of the salient features of Saranaagathi as laid down in the Srimad Rahasyatrayasaara , with the difference , that while Saranaagathi Deepika is an epitome of Rahasyatrayasaara , Nyaasa Tilaka concerns itself more with the mentality that should prevail in the Post-Prapatthi period . The importance of Nyasa Tilakam ot Prapanna can not be overestimated. " Here Sri D.R .Iyengar refers to the significance of Kumara Varadarya"s singling out this work of his father for writing his commentary among all other works.

This work consists of 32 slokas in 8 different poetic  metres:Anushtup(2); sikarinI (4); Vasanthatilakaa (4) ; Saardhoola Vikriditham (9);Nathkutakam (2); Mandhaakranthaa(3) ; Sragdharaa (5); Maalini (3) . Like
number of other works contained in 32 sections  to be consistent with the count of  32 Upanishadic Brahma vidyas,Nyasa Tilakam shines with Upanishadic truths.

Sri Ranganatha is the object of Prapatthi for Swami here.In Nyasa Dasaka and Nyasa Vimsathi and Tamil work, Adaikkalappatthu , he surrended to Lord Varadaraja of Kanchi. IN Saranagathi Deepika , he offered his Saranagathi to Lord Dipa Prakaasan of his own agrahaaram in Tuppul .

It has been told that a study of Nyasa Tilakam is essential to remove our doubts about the efficacy of Saranagathi . Let us offer our salutation to Swami Desikan, the master intrepreter of Saranagathi saastra prior to studying this important work.

The Name
********
The name of Nyasa Tilakam was chosen by Swami Desikan inview of his conviction that this stotra grantham is the crest jewel among the various works that he composed on Nyasam or SaraNagathi. Tilakam is the Pottu or auspicious dot worn by women to bring out the beauty of their  faces. Nyasa
Tilakam  is the Tilakam for the Nyasa Vidya as indicated by Swami Desikan's choice of the title for this grantham.

Source Literature
*****************
We will provide highlights from the commentaries of Acharya Kumara Vardarya(Nainacharya ) , Sri D.R .Iyengar and Oppiliappan Koil Vidwan Srirama Desikachar .

Structure/Organization/Metres of  Nyasa Tilakam
************************************************
First Slokam( Anushtub Metre) deals with salutations to the Guru Parampara. The Second slokam (Anushtub metre) is an important one explaining  the significance of the Abhaya mudra (gesture) seen on  the right hand of  Sri Ranganatha.

The third Slokam set in SikariNi metre contains Swami Desikan'straditional SaranAgathi to the consort of the Lord. The fourth slokam set again in SikariNi metre explains the tattvam of Maha Lakshmi (Sri Ranganayaki ) serving both  as Upaayam (means ) and mediatrix (PurushakAram ).

The  fifth and the sixth slokams continue in SikariNi metre and focus on Sri Ranganatha. The fourth slokam houses Swami Desikan's Saranaagathi to the Lord of Srirangam. The fifth slokam reveals that  the Lord rests on his bed of Adisesha at Srirangam for the  express purpose of guiding people to
follow the way sanctioned by the Sastraas and the Vedas to reach Him .

The metre chosen for the seventh slokam is Saardhoola Vikrititham ( the gait of a tiger). Here Swami explains in unambigous terms that the Divya Dampathis of Srirangam are the ultimate Seshis , who are the object of our Prapatthi.

In the eighth slokam , Swami shifts his attention to the Nathkutakam metre and prays for the blessings of the compassionate glances of the Lord . In the ninth and the tenth slokams, Swam's mind races like a tiger in the Sardhoola Vikrititham metre in  a manner consistent with the subject .The ninth slokam deals with the Mahopakaaram rendered by Sri Ranganatha to Swami . The tenth slokam proudly recounts the glories of Prapatthi .

The eleventh slokam set in Mandaakraanthaa metre covers a prayer of Swami to the Lord to make his mind seek out and enjoy the company and the works of Prapannas , who have already  been blessed by the Lord .

The twelfth slokam describes the state of Prapanna in the post-Prapatthi period. The metre shifts here to Sragdharaa. The thirteenth slokam shares the same Sragdharaa metre and points out that the Prapannas in the post-Prapatthi period never trespass the injunctions of Saastraas established by the Lord.

The fourteenth slokam reveals the reason why the Prapannas in their post-Prapatthi period come across  some sufferings (Dukkam/Sokham ) .

The fifteenth slokam set once again in Sragdharaa metre emphasizes that Bhakthi and Prapatthi are two different upaayams(means )for securing the blessings of MOksham.

The sixteenth slokam set in majestic sardhoola Vikrititham lists the the different words in vogue to refer to Prapatthi and points out that all of them refer to the same act of Prapatthi .

The seventeenth slokam is housed in Sragdhara metre and deals with the points of difference between the two upaayaas (VIZ),  Prapatthi and Bhakthi to attain the blessings of MOksham .

The eighteenth slokam is  set in the beautiful Maalini metre and states that Prapatthi performed at the Lord's feet confers all the fruits (Sarva Hetu: )   . The NInteenth slokam reverts to Sardhoola Vikrititham metre and deals with the pancha Sankaas (Five doubts ) that assail the minds of Prapannas and explains how these doubts  can be cleared .

The twentieth Nyasa Tilakam  slokam set in the Vasantha Tilakam metre celebrates the blessings of the comforting glances of the Acharya (Kataaksham of the Acharya ) in the context of successful Prapatthi .. Swami Desika hints that these blessings remind one of the experience of spring(Vasantham )after the winter of distress (life during the Pre-Prapatthi period ). The twenty first Slokam deals with one of the
methods of Prapatthi known as Acharya Nishtai . This slokam flows leisurely in the Mandhaakraantha metre.

In the twenty second slokam set once again in the Vasantha Tilakam metre,the thought of the joy of spring and hope  is invoked , when Swami recalls the truths revealed by Sri Ranganatha to Sri Ramanuja at the time of latter's SaranAgathi on  a Panguni Uttaram day at the south-western praakaaram of Srirangam .

The twenty third and the twenty fourth slokams are set in the Maalini and the Mandhaakranthaa metres . In the twenty third verse, Swami expresses his  regrets over earlier engagement in the enjoyment of fleeting worldly pleasures. In the Twenty fourth verse, he consoles his mind over the past mistakes and  assures it that there is no more reason to worry at the stage of Post-Prapatthi.

From Slokams 25 to 30 , we experience the firm Vairagyam of Swami Desikan , where he states that he will not approach any mortal for favors , while Sri Ranganatha looms large as the ultimate succor and support. He also declares that he will not seek any other Gods either for favors , since it is Sri
Ranganatha alone , who has the power the blessings of Moksham . He declares his unwavering intent to serve the divya Dampathis alone during the rest of his life on earth. The six slokams are set in Maalini(25), Saardhoola Vikrititham(26-28),.Nathkutakam 29 ) and Sardhoola Vikrititham(30) metres
respectively.

In the thirty first verse, Swami prays for eternal service in Sri Vaikuntam to the Divya Dampathis in Sragdharaa metre. The thirty second and the final verse is  set in sikariNi metre and explains the fruits of reciting Nyasa Tilakam . Swami reveals that the reciter will be blessed with the boon of serving the Divine couple in both the Vibuthis (Leela and Nitya Vibuthis) . They will be blessed with the double pleasure of serving the Divya Dampathis on this earth as well as in  Parama Padham as Nitya Suris.

In the earlier two postings , the structure , organization ,poetic metres and the summary of thoughts enshrined in the master work of Swami Desikan were covered .

In this concluding piece , I will focus on  the second sloka of Nyasa Tilakam that explains the significance and symbolism of the right hand of Sri Ranganatha displaying the Abhaya Mudra , a gesture that assures freedom form fear for the chetanas , who have sought refuge at his holy feet . Although the other slokas of this master piece cover significant doctrines related to Prapatthi and the post-prapatthi life of a Prapanna , this particular slokam dealing with the Abhaya hastham of the Lord of Srirangam "
mesmerizes"  me .

The slokam is so comforting and reassuring that each time we stand before Sri Ranganatha  that we should remind ourselves about the deep meaning of this verse and the profound message it carries .

The  moving second slokam of Nyasa Tilakm is as follows :

PRAAYA : PRAPHADHANEH PUMSAAM POWNA: PUNYAM NIVAARAYAN I
HASTHA : SRIRANGA  BHARTHURMAAM AVYAATH ABHAYA MUDRITHA : II

Swami prays for the protection of the right hand holding the Abhaya Mudraa.( Sriranga Bharthu : Hastha: Maam avyaath ) . Why this special attention to the right hand and the Abhaya gesture seen there ?

Swami Desikan suggests in the way of Utpreksha Alankaaram(poetic fancy) that the Abhaya Pradhaana gesture symbolizesLord's "prohibition " against repeating the act of Prapatthi  since he has already assured that seeking refuge once at his lotus feet will be sufficient to receive his unfailing protection (Sakrudheva Prapannaaya Tavaasmithi cha yaachateh, Abhayam Sarva BhoothebhyO Dadhaamyetath vratham mama ) .

Swami suggests that the Abhaya Mudra appears like the Lord's command to the  Prapanna to stop repeating the performance of Prapatthi . His Abhaya Mudra appears like it is saying , "Halt ,Cease doing another Prapatthi ! Enough . I will protect you for the Prapatthi that you performed already " .

Sri D. Ramaswamy Iyengar reminds us of what  great Acharyas tell their disciples at the time of Prapatthi  .  They say : " Now that you have become a Prapanna , fix your gaze henceforth on the Abhaya Mudra of the Lord and  derive comfort and solace from the way it promises protection ".

Here we are reminded by the spirit of the two halves of the Charama sloka . In the first half (Maamekam Saranam Vraja ) ,the Lord  invites the Prapannas to seek refuge at his sacred feet  ; in the second half , He states unequivocally ,Maa Sucha:  and gives us hope and courage and says " do not grieve any more " . The messsage then is to rely on Lord's Charanaaravindham till Prapatthi and thereafter  shift our focus to the Abhaya Mudra and the  message it carries  .

Moved by this  profound message housed in this slokam ,Swami Desikan used it " in toto " as the second verse of his ManipravaaLa work Abhaya Pradhana Saara , which extolls the SaraNaagathi SaastrA aspects of Srimad RamaayaNam . Once again , Swami Desikan included this message in his Tamil work
Adaikkala Patthu . Here, Swami was moved by the sight of the Abhaya Hastham
of Lord Varadaraja of Kanchi and said :

" UMATHADIGALAI  ADAIHINREHN  YENRU ORUKKAAL
URAITTHAVARAI  AMAIYUM INI YENBAVAR POL  ANJAL
YENA  KARAM  VAITTHU "

The Prapanna's statement during Prapatthi is " Umathu Adigalai adaihinrehn (I seek refuge at your holy feet as my Means for Moksham ) " . The Prapanna states once ( Orukkaal Uraithavarai ) that he sought refuge under the cool shade of the Lord's lotus feet . The Lord responds with the Abahya Mudra and
seems to indicate "enough , it is enough that you asked My  protection once ( Amaiyum ini yenbavar pol  Anjal yena karam vaitthu ) ."

This then is the message of the Abhaya Hastham of the Saranaagatha Rakshaka Kaaruneekan , Sriman NaarayaNan ..

Nyasa vinsathi is a Hymn in Sanskrit of 20 +2 verses on the doctrine of self surrender [saranagathi]. In this, Swamy Desika deals with several of its useful aspects, both as an independent means and as an auxiliary to bhakti yoga. This sthOthra opens with definition of an ideal acharya (instructor)

(1 and 2); and definition of an ideal disciple [sishya]
(3);The first advice of the teacher to pupil
[4]The qualification for prapatti
[5]Its greatness
[6,9]Intense faith (maha viswasam) as an important auxiliary
[7]The proper way of life of a prapanna
[8] Some objections about the doctrine of Prapatti and its angas and replies to objections
[10-12] Different kinds of Prapatti as an independent means and as an auxiliary to bhakti yoga.

The sthOthra concludes with two slokas in which Swamy Desikan describes the form of Prapatti adopted by him at the lotus feet of Sri Varadaraja of Kanchi, and the last sloka particularly will be an example for others who may desire to do prapatti for attaining a fruit [21 and 22]

Traditions record that the vyAkhyAna chakravartthi Sri Periyavaacchaan PiLLai who was a senior contemporary of Swamy Vedanta Desika made a request to Swamy Desikan in Srirangam to write sthOthra grantha on Prapatti in Sanskrit which may be useful for future generations. It is the utter
humility of our Acharyas having highest regards for each other, in spite of their greatness. [we need to emulate them in every walk of life]. Swamy Desika took it as the command of Lord Sri Ranganathan himself and happily took the order of vyAkhyAna chakravartthi and wrote nyAsa vimsathi- 20
verses on nyAsa.

Swamy Desika also wrote a commentary for this sthOthra quoting several ancient works in support of the authenticity of the doctrine of Saranagathi. Tattva muktha kalapa is the only other work of his for which Swamy wrote a commentary as well. That is for the tattvas [reals], and nyAsa vimasthy is for Hitha [uPAya - means]