Shodasa-aayudha-stotra is in praise of the glory of Sudarsana who is wielding sixteen weapons all of which are having a small part of the power of the Cakra-ayudha bestowed upon them. There is a separate shrine for Sri Sudharsana both in Srirangam and Kanchi where the deity is having sixteen arms, each of which is having one weapon. There are nineteen slokas the first is an introduction and the last two conclusions. The middle slokas
from the second to the seventeenth describe the sixteen weapons, eight of which are on the eight right-side hands and the other eight on the left-side hands.

    The weapons on the right side from yhe top are-(1) Cakra(discus), (2) Parasu (the battle-axe), (3) Kunta (the spear), (40 Danda (the club), (5) Ankusa (the goad), (6) Agni(the flame), (7) Nistrimsa (the sword) and (8)Sakti (the spike). The eight on the left side hands are (9) Paanca-janya (the conch), (10) Saarnga (the bow), (11) Paasa( the noose), (12) Seera (the plough), (13) Vajra (the thunderbolt), (14) Gadaa (the mace), (15) Musala (the pestle) and (16) Trisoola (the trident). Almost all the slokas invoke the protection of the Cakra-ayudha on the readers-“May He protect you (Paatu vah)”.

   With reference to this Shodasaayudha stotra and Sudharsana-ashtaka,there is a tradition. When Sri desika was living in Kanchi, there was a wave of cold fever at Tiru-p-put-kuzhi and all the people were in great distress.
When Sri Desika heard of it, he was very much moved and immediately composed the two stotras praying for their relief and advised the villagers to recite them. Very soon, the people were free from the epidemic and became healthy as before.

    In the colophon Sri Desika says that he composed this Stotra for the benefit and welfare of the pious and those who recite will be protected by Sri Sudharsana.

   Sri Stuti in twenty-five slokas is in praise of Lakshmi, the Supreme Goddess, presiding over wealth and prosperity, success and auspiciousness. She is the consort of Bhagavan Narayana and Her greatness is beyond
description. Lakshmi and Bhagavan are the Divya-Dampati(the Divine couple) who create, protect and bless the world. As creators They are known as Divya-Dampati, as Saviours as Saranya-Dampati and as Rulers as
Seshi-Dampati. Lakshmi is worshipped in three forms of Kaamya-arcaa, Bhoga-arcaa and Laya-arcaa. In the form of Kaamya-arcaa she is installed in an idol form in separate shrine in the temple when people worship Her and
get all their desires fulfilled here and hereafter. In the Bhoga-arcaa form She is by the side of Bhagavan for His delectation and sport in the main shrine for the protection of the world. In the form of Laya-arcaa, Lakshmi
adorns the right side of the brosd chest of Bhagavan’s body itself as compassion-incarnate and prevails upon Him to have tolerance and forgiveness towards the erring Jivas. A mere glance of Hers is enough to make persons
rich, virtuous and pious. Like Bhagavan himself, She is omnipresent, omni-scient and omni-potent and takes birth with Him in all His incarnations assuming suitable forms.

   Such is the greatness of Lakshmi portrayed by Swami Desika in Sri Stuti. The first ten slokas describe the greatness of the Svaroopa of Lakshmi; slokas eleven to fourteen refer to Her vigrahas; fifteen to nineteen present
Her as the bestower of all purusharthas, and the last six deal with the way of surrender at Her feet. Sloka thirteen gives a beautiful description of the coronation of Lakshmi as the Supreme Deity. Sri Desika concludes the
Stotra with the phala-sruti that a mere reading of it will dispel all the evils of Kali-yuga and make persons sovereigns of all auspicious things.

    Sudarsana-ashtaka is a stotra in eight verses on Sudarsana, the Discus (Cakra-aayuda). He is one of the chief Ever-free Angels who is of great help to Bhagavan in His fight against the Asuras. His greatness is sung by Vedic
Texts like Satapatha-Braahmana and adored by Brahma, Rudra and Indra (2). He is endowed with the six qualities (4). He is installed in the idol form in the mystic symbol of a wheel (cakra) with his six spokes and is meditated
upon by a six-lettered Mantra (7). In the concluding phala-sruti sloka (8). Sri Desika declares that even if our mind chariot runs on uneven terrain, we will be protected by this Discus. (Sudarsana)

The one extra-ordinary feature of the entire Stotra is that all the eight slokas are in a very rare meter ‘Dhrithi-e-candas’, by name; there are at least eight addressed to Sudarsana in every sloka praising his all-round
power and greatness. The last quarter of all the eight slokas has the same words in the form of a refrain.   “Jaya jaya Sri Sudarsana”-Hail, Victory to Sudarsana.
 

    Also furnished below is the Translation of Sri SudharsanAshtakam by Sri V
Satakopan Swamin posted few years ago: [Thanks to him for his permission]

Swami Desikan chose the 'dhrithas' chandas as a meter for the 8 verses praising Sudarsana. He chose the 'aupachandasikam' meter for the phala-Sruti sloka. Both these meters hint at the the Vedic roigin of Sudarsana as
indicated by Swami Desikan in one or more verses of this Stotram.

Verse 1:

    O Sri Sudarsana! All the enemies of your Lord's devotees run away fearing your prowess. All auspicious attributes find their home in you. Those , Who worship you cross the 'shoreless' ocean of Samsara and free themselves from their cycles of births and deaths. The entire Universe is stabilized by your mighty power. You cut asunder all the sins of those who approach you as their refuge. You bless all of your devotees with the knowledge about the righteous conduct prescribed by the Vedas. O Lord Sudarsana of these auspicious attributes! Hail to Thee! Hail to Thee!

Verse 2:

O Sri Sudarsana! You are resplendent as a precious decoration on the hand of Sriman Narayana, who has the universes as His body. Through your grace, Devas are freed from the fear caused by the Asuras. Indra and Brahma always worship you. The Satapatha Brahmana belonging to Sukla Yajur Veda hails your glories and pays its tributes to you. The scholars of this universe seek your help to overcome their contestants . Ahirbudhnya Samhita states that Ahirbudhnya (Siva) worships you and sought the boon to see your beautiful
form with His own eyes. O Lord Sudarsana of illustrious attributes! Hail To Thee! Hail to Thee!

Verse 3:

O Lord Sudarsana! You shine like the resplendent assembly of lightnings. The bright tongues of flames surrounding you appear like a cage (home) for you. The forms of Vasudeva, Sankarshana and other vyuha murti-s find their
positions around your geometric form (yantra). Even the scholars with sharp intellects stumble, when they try to understand the full extent of your glory. It is a beautiful sight to see the sixteen weapons of yours resting
on your hands to serve you. You are dedicated to come to the rescue of those ,who seek your protection . O Sri Sudarsana of such auspicious attributes! Hail to Thee! Hail to Thee!

Verse  4:

O Lord Sudarsana! The Righteous people have firm attachment to your holy feet. The Six Kalyana Gunaas --- Knowledge, Power, Strength, Wealth, Heroism, and effulgence-- find their natural home in You. The Vedas have
firmly established Your glory in their many sections. Like your Lord, You have the forms of para and vyuha. You cut asunder the fear caused by the foes of Indra, the foremost among your devotees. You were responsible for
the burning down Kashi, the city of Siva to ashes. You stood at the tip of Siva's arrow, when He was engaged in the campaign to destroy Tripuraasura. O Sri Sudarsana Of such Kalyana Gunas! Hail to Thee! Hail to Thee!

Verse 5:

O Lord Sudarsana! You arrest the growth of the evil-minded Asuras and destroy them down to their roots. You are like the resplendent Sun banishing the dark night of Samsara, which bedevil your devotees. You Overcome any and
every act of deception practised by the Asuras. You remove every shred of false knowledge that invade the minds of those ,who seek refuge in you. The Devas celebrate Your heroic deeds and experience joy in witnessing Your
powerful actions. You revolve and rotate in many ways in your battles against the enemies of Your devotees. May Thou with such auspicious attributes prosper further! Hail to Thee! Hail To Thee!

Verse 6:

O Lord Sudarsana! You give darsana to us with Your dynamic gait of One foot placed forward in movement and the other rapidly following it. Your position in that gait is beautiful to behold. You are surrounded by Your magnificient
and fearsome weapons. You are the conqueror of Powerful illusions (mAyA) caused by Asuras. You are not therefore affected by their acts of Mayaa. You are decorated with many beautiful flower garlands that add to your natural beauty. You are firmly bound in the warp of your great compassion for your devotees and bless them , when they worship You through Your Yantra and Mantra. O Sri Sudarsana of such auspicious qualities! Hail to Thee! Hail to Thee!

Verse 7:

O Lord Sudarsana of many prime qualities! The wealth of the righteous is their true knowledge about Your Lord. You Bless them with the unperishable wealth of Moksham, When they seek refuge at Your holy feet. Those who recite Your mantra made up of the six letters (aksharas) gain incomparable wealth. Your devotees (upaasakas) invoke You in Your yantra of six corners formed by two intersecting triangles and worship You at its epicenter. You pervade and reside in all the creations of Your Lord. You have the power to complete all deeds that you decide to undertake. You are thus a satya sankalpa and serve as the divine Kalpaka tree granting all the boons that your devotees request. O Sri Sudarsana! Hail to Thee! Hail to Thee!

Verse 8:

O Lord Sudarsana, the eye of the Universe! You are of the form of the three Vedas. You are of the form of the three fires -- gaarhapatyam, Ahvaneeyam and dakshinAgni -- of the Yagaas. You are of the delectable form of true
knowledge! You have the power to accomplish every deed. You have taken the form of the Universe and its contents. You are woorshipped thru the sacrificial rituals of your devotees. In return, You destroy the fears and
diseases of those, who worship You from all directions. O Lord Sudarsana of auspicious qualities! Hail to Thee! Hail to Thee!

Verse 9: Pala Sruthi

Dwichatushkamidam Prabhoothasaaram patathaam Venkatanayaka Praneetham |
Vishamepi Manorata: Pradhaavan na Vihanyeta Rataangadhuryagupta :  ||

Those, who recite this Stotram consisting of 8 verses in praise of Sudarsana composed by Venkatanatha known as Vedanta Desikan comprehend the deep references to the glory of Lord Sudarsana will have the fulfilment of all
their wishes.The Boon-granting powers of Lord Sudarsana will make them realize all their wishes by overcoming all obstacles that stand in the way.

    The Vairaagya-pancaka consists of five slokas with a sixth as a complement. This is not mainly a hymn on devotion to any particular deity, and so it the fragrance of devotion to Sri Krishna in an indirect way and also shows the preference of Sei Desika for a simple and contented life devoid of all pomp and glamour.

    There is a historical touch about this stotra. According to tradition Sage Vidyaaranya, the well-known Acharya of the Advaita School lived in the latter half of the 13th Century and the earlier half of the 14th Century. He
was the court-pandit of the King of Vijayanagar and had great influence over the King. He was a contemporary of Sri Vedanta Desika and a good friend who knew his deep scholarship and amiable qualities. He heard that Sri Desika was a very popular Acharya at Kanchi and many disciples studied under him, but he chose to lead a simple and contented life almost bordering on poverty and discomfort. Vidyaaranya wanted to help Sri Desika and sent a messenger with a request that he should come to Vijayanagar and kindly accept an assignment in the royal court.

   Acarya Sri Desika expressed his gratefulness to Vidyaranya for his kind offer and sent an epistle through the messenger containing six slokas which now goes by the name of Vairaagya Pancaka, which acts as a proof to the
correctness of the epithet which describes Sri Desika as ‘Jnaana-vairaagya-bhooshana’ he who has depth of knowledge and the spirit of non-attachment as an adorning jewel.

    We shall give in brief the substance of two or three slokas. Sri Desika wrote-

    We do not consider those persons as blessed who spend their life flattering petty chiefs of small states ; we have resolved to serve and worship that God of Mercy(Sri Krishna), who bestowed the state of the wealthy Kubera on the poor Kushela who offered just a handful of pounded fried rice(aval) as a gift(1).

    We are perfectly satisfied with food-grains voluntarily offered in our pot as we go along the streets singing the glory of Bhagavan, contented with handfuls of water within easy reach, and with rotten pieces of cloth lying
on the road-side to cover our nakedness(2).

   We do not extend our hands before the naughty rich since we have the great Treasure that adorned the chariot of Arjuna in the Kurukshetra battle-field.(4)

    Sri Desika rises high in our estimate, when he concludes with the crisp sixth sloka-, Nothing has been earned (and left) by my father (for me to inherit); nor have I earned anything. But I have inexhaustible treasure on
the top of Hastigiri(Kanchi, Elephant Hill) bequeathed for me by my grandfather (Pitaamaha, which refers to Brahma here).

   In sloka five, there is a play on the word ‘dhana’(wealth) which occurs eleven times. There is not the fault of tautology, but it has different meanings when taken with the proceeding or succeeding syllable or word. It
shows the great knowledge of Sri Desika of the Sanskrit vocabulary and proficiency in their use. It is a marvellous performance which charms by its sound the ears, and the mind by noble thoughts.

Let us enjoy this sloka in detail.

sareera padhanaavathi prabhunishEvaNA paadhanAth
abindhana dhananjaya prasamadham dhanam dhandhanam
dhananjaya vimardhanam dhanamudhooda govardhanam
susAdhanam apAdhanam sumanasaam samArAdhanam

what a wonderful verse! Swamy played with the word dhanam 11 times in different meanings and context...

Sri Lakshmi Narasimhan also shared with me the following anubhavam of his on this sthOthra:

This sthOthra has Swamy Deshikan's unique way of expression - the unique 'padaprayogam' - the play with words. Of course shabdalankaaram exists & reaches its pinnacle in the penultimate sloka [as above].

But the most beautiful expression is in the first sloka " .... Dhaanaa mushti muchey kuchela munaye dattesma vitteshataam". The word "Dhaanaa" is greater than "Dhana".  If you remove the dheergham of dhaana u get dhana.

Dhaana, the beaten rice (Aval in tamil)) - offered with love by kuchela to the Lord - led the Bhagawaan almost offering himself to kuchela.

    Varadaraja Pancasat is a stotra in fifty (+one) verses on Bhagavan Sri Varadaraja, who is on the Elephant Hill(hastigiri) in Kanchi. Hastigiri  Mahatmya states that the Lord is self-manifest (Svayam-vyakta) and not
installed by any being, divine or human The tradition is that Sri   Varadaraja appeared with His Consort Lakshmi as Blue fire of Brahma, when  the latter performed a horse-sacrifice at Kanchi.

    The stotra begins with an introduction in six slokas in which Sri Desika  describes the greatness of the Lord and prays that the Lord out of His  innate Mercy should bless him with knowledge and ability to compose the
Stotra.

    Slokas seven to fifteen describe the doctrines of Sri Vaishnava Theology  as revealed by the scriptures and mention specially four qualities of the  Lord that He is the Cause of the Universe, the Inner Soul of all things that
are His body, that all words signify Him and that He is the Supreme goal of  Attainment.

     Sloka sixteen to thirty deal with the five forms of the Lord-1.para,  the Supreme Lord in the Transcendental world, (16-18); 2.Vyooha (emanation)  as Vasudeva Sankarshana and others (19); 3.Inner Ruler.(Antaryami (20-21):  4. Vibhava (incarnation as Rama and Krishna, Varaha and Nrisimha, (22-26),  and 5. Arca (Idol)(27-30). Sri Desika has a great personal attachment to  this Lord, Varadaraja and he surrenders himself at the Lord’s feet.

   Several slokas from thirty-one onwards are devoted to the ideal life to  be led by a Prapanna(Refugee) in the post-Prapatti period. Sloka forty-three  to forty-nine present the loving and devoted life of the Alwars which should
be our ideal.

    In Sloka forty-three Sri Desika describes that life in this world itself  is Salvation provided four of his conditions are satisfied (43)viz.(1) O  Lord! If Thou will bestow Thy favour on me. If Thou will keep me near Thee;
(3) if my mind will be exclusively devoted to Thee: and finally (4) if Thou  will put me the Company of Thy ardent devotees. Sri Desika goes to the  extent of declaring with a solemen vow that he will have no desire for a
journey to and life in Vaikunta if he is blessed with the enjoyment here of  the unmatched form of Sri Varadaraja which is beyond thought and word.(49).

   All the slokas in this Stotra are highly enjoyable I shall satisfy by  giving a few examples. Sri Desika says that the Alwars, in spite of their  knowledge and devotion, have not sung a decad on Varadaraja, because they
became spell-bound when they thought of the unmatched beauty and qualities  of Sri Varadaraja. (3) Sri Varadaraja is an expert actor who has acted in  the stage of the world in the form of various characters as Rama, Krishna
and others (9).

    In order to prove the truth of the words of young Prahlada to his father  that God is everywhere, the Lord got into everyone of all the objects in the  three worlds. Excepting that one pillar in the palce of Hiranyakasipu which
gave birth to Lord Narasimha, all other objects are still pregnant with Him (22).

     The desire of Sri Desika to enjoy the beauty of Sri Varadaraja in  different forms is so great that he longs to see the Lord everyday riding  the horse or the Garuda, the chariot or the palanquin as He goes about during the Brahmotsava(48).

   Sri Desika concludes by saying that the Lord is really a Kalpaka-tree on  the Elephant-Hill which grants all fruits to those who take to the Stotra  (51).

   Vegaa-Setu Stotra is a stotra in ten verses on the Lord of Tiru-vehha, a  shrine near Kanchi. The Lord there lies across the Vegaa River like an  impregnable dam. This Stotra is based on the Kaanchee-Mahaatmya. Sri Vedanta
Desika has presented it in Hastigiri mahatmya in the form of a drama in  prose and songs in Estoteric setting.

   The four-face Brahma wanted to conduct a horse-sacrifice (Asvamedha) and  was thinking of a proper place, he was advised by an aerial voice to do it  at the holy shrine of Kaanchi. He chose Hastigiri (Elephant-Hill) there and
made preparations for the sacrifice. The presence of the wife of the master  of the sacrifice is an unavoidable thing according to the Sastras.  Sarasvati, the chief consort of Brahma, did not agree to participate. So
Brahma made arrangements for the sacrifice with other goddesses. This irate  Sarasvati assumed the form of a river and flowing with great speed (Vega)  was about to inundate the sacrificial Alter. Bhagavan Narayana came with His  serpent couch, Aadi-sesha and lay across the flowing River Sarasvati. Thus  with the help of the Supreme Lord he performed the sacrifice. Bhagavan gets  the name of Vegaa –Setu since He acted as a dam across the
Vegaa-river.Vegaa-Setu –Stotra is based upon this fact.

   The Stotra begins with a sloka which declares Paramaatma as Supreme  Lustre two self –Manifest forms (Swayam-vyakta)-shining at the Tiru-vahhaa  shrine as the efficient means to dispel all obstacles and on the Elephant  hill (Hasti-giri) at Kaanchi to grant all the desired boons as Sri  Varadaraja(1,3,5).Sri Desika declares that this Dam across the Vegavati  River also acts as the Dam by which we can cross the Ocean of Samsaara(3).
The Sanctity of Kanchi has been heightened by the presence of the two  Bhagavans-one has the Dam across Vegavati River and the other as the Giver  of boons (Varadaraja). The greatness of Sri Kanchi Varadaraja has been increased a hundred fold by the Vegaasetu-Bhagavan(8). Giving up her pride  and fury, Sarasvati vanished from that spot and began to flow again as  Vagavati River in the outskirts of Kanchi. On the sands of the southern side  of the River there is gaily seated Sri Narasimha in the Kamaasikaa Sarasvati  Devi stands in a calm and devout mood at the foot of the reclining Lord at  Tiruvenhaa shrine.

    With reference to this shrine and Bhagavan there, there is a tradition  connected with Tirumazhisai Alwar (Bhakti-saara). It is stated that the  Alwar spent several decades I that shrine in deep meditation and singing
songs of devotion on the Lord. Kanikannan was a disciple of Alwar and he had  a sweet voice and proficiency in music. He joined the Alwar and was spending  most of his time in singing songs.

   Pallava-raaya was a local chieftain and he used to hear and admire the  music of Kanikannan. He requested several times the latter to come to his  mansion and sing about him.kanikannan said that he was devoted to his
master, the Alwar and to Bhagavan and would not sing about a mortal.  Pallava-raaya, in a fit of anger, ordered him to leave the city and go out.  When Kanikannan told the Alwar about the punishment, the Alwar said that he
would with him and also pray to the Lord in the Temple to accompany them.  The Lord rolled His serpent-couch and followed the Alwar and his disciple  carrying the couch-a novel experience to Bhagavan to carry the bed which
always carried Him. They walked a few miles outside Kanchi and towards  evening decided to stay for the night in a village that lay on the way.

    Next morning the Pallava-king rose up and saw that the city had lost its  charm and the people were discontented, because of the absence of Bhagavan.  He realised his folly and repented very much. Immediately he rushed on the  path taken by Bhagavan. He reached the village, fell at the feet of Bhagavan  and prayed that Bhagavan should forgive his thoughtless act and return to  Kanchi.Bhagavan turned His face towards the Alwar for his advice and the  Alwar his face towards Kanikannan. All of them agreed and came back to  Kanchi. The city got back its glory and greatness and Bhagavan again spread  His serpent-couch and laid on it, but in a different posture, namely, using  His left hand as pillow, instead of having the right as before. It looks as  though it is an evidence that Bhagavan was away from the city for one night  and has come back The village where Bhagavan and His devotees stayed for one  night is now well-known by the popular name of Or-irukkai(a single halt),
its literary name being Or-irrukai(a single night-stay). Sri Vedanta  Desika’s mind is so much churned by this episode that he devotes one  sloka(6) to it in this Stotra-as follows:

      “Sreeman Pitta-maha-Vadhoo-paricaryamaanah
       Sete Bhujanga-sayane Sa mahaa-bhujangah;
       Pratyaadisanti Bhava-SAncaranam prajaanaam
       Bhaktaanu-ganter-tha Yasya gataagataani.”

      Bhagavan Narayana, the consort of Lakshmi(Sreeman), who is a highly  artful lover(Maha-Bhujangah) has taken His bed on the  serpent-couch(Bhujangah-sayane).He is attended with love and devotion by the  Goddess Sarasvati, the Chief consort of Pitta-maha(i.e.the four- faced   Brahma standing beside His feet. Bhagavan’s involuntary going and coming  here (to Kanchi) following His devotees puts an end to our wandering in this
mortal world.

    Sri Desika uses the word Bhaktaaugantuh to signify Bhagavan who follows  the words of His devotees. “Yathoktam Rurute Harih” in sloka 10 also repeats  the idea. It is for suggesting that the name of Bhagavan in this shrine is  ‘Yathokta-kaaree’ and this stotra is Yathokta-kaaree-stotra? Since Bhagavan  is not directly addressed, His name is not put in the vocative case in any  sloka.

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.

Dearest Srivaishnavas,

Let us continue to enjoy the sthOthra granthas of Swamy Desikan [in alphabetical order]- Today is the last of SthOthra granthas in albhabetical order- Yatiraja-Saptati -(Seventy on the ascetic-king)

    This is a Stotra on Acarya Sri Ramanuja(the ascetic-king) in seventy +four verses. Sri Vedanta Desika begins this hymn with salutations to the chief propounders of the Doctorine of Vaishnavism from Bhagavan, the first
Acarya up to Sri Mahapurna(Peria-nambi) the direct Acarya of Sri Ramanuja. A study of the stotra will reveal the unparrelled devotion of Sri Desika to the Acarya in general and to Sri Ramanuja in particular. The writing of the
stotra is based to a great extent on verses of Iraamaa-nuja-nootrantaadi, a Tamil poem composed by Tiru-arangattu-amudanaar. He was a direct disciple of Sri Ramanuja to whom he submitted it for his approval and publication. Sri Ramanuja read it fully, and was much pleased with the correctness of the ideas and devotion to the Acarya (12). On the suggestion of other comtemporary Srivaishnava Acaryas, he gave it a place in the Divya
Prabhandha of the Alwars. Just as the Kanninun-siruttambu, the poem of Madhura Kavi Alwar on Nammalwar, was included as the last prabhandha of the first thousand, Ramanuja-nootrandadi was added as the last prabandha in the fourth thousand known as Iyarppaa.

   On the basis of that work, Sri Desika states that Sri Ramanuja was an incarnation of the five weapons of Bhagavan Vishnu(12), of Vishvaksena(32), and Dattatrya (63) who was himself an incarnation of Bhagavan with crimson garment and tridanda. Though the popular tradition is that Sri Ramanuja is an incarnation of Adisesha, it is not mentioned in the Stotra, Sri Ramanuja is described as shining with the insignia prescribed by the SAstras for a
Sannyasin- the Sacred Thread (Yajnopaveeta), the vertical and upright caste-marks on the body(oordhva-pundra), the triple-staff(tri-danda), the crimson garment(kaasaaya vastra) and the tuft of hair on the head(sikhaa ).

   The Stotra describes the greatness of Sri Ramanuja and his works, his contribution to the welfare of the world(39,56),the propagation of the philosophy of Visishtadvaita and Vaishnavism, and the refutation of the
other systems of philosophy. He also praises the good fortune of those who have chosen Ramanuja as the Acarya. Sri Ramanuja, the Yati-raja (the ascetic king) is pre-eminent as the mountain from which flow the streams of right
knowledge; he is the cool tree that affords rest for those who are tired by their journey in the path of birth and death; he is the morning sun that dispels the night-like illusion of the perverted intellects and the full
moon for the surging tide of the sea of the Vedas.

    Sri Vedanta Desika states that he made an intensive study of the several schools of thoughts like Buddhism of Buddha, Jainism of Jina, Sankhya of Kapila, Vaiseshika of Kanada, Yoga of Brahma, Paasupata of Siva,
Bhaatta-mata of Kumarila Bhatta, Advaita of Sankara and Bhedabheda of Yadava and Bhaskara. They gave me knowledge. I received enlightenment and devotion to God only by the works of Sri Ramanuja-Vedanta Sara. Vedanta deepa and Sri Bhashya (the commentaries on the Brahma Sutras), Gita-Bhashya, Vedartha
Sangraha(a digest of the Upanishads) and the three Gadyas (Saranagatii, Sri Ranga and Vaikunta). The devotion of Sri Desika can be seen by the thirty epithets by which he addresses Sri Ramanuja in the Stotra.

For a verse by verse translation, please click here:http://members.tripod.com/~sriramanujar/yathiraja_sapthathi.html
[Translated to English by Sri U.Ve. V.N Vedanta Desikan - (from Tamil Commentary by Villivalam Sri U. Ve. Narayanacharya Swamy) as appeared in Sri Nrusimhapriya in mid 90s)

Swamy Desikan ThiruvadigaLE SaraNam
Regards
Namo narayana
dAsan
kavi-tArkika-simhAya kalyANa-guNa-SAline |
Srimate venkateSAya vedAntagurave namaH ||

Salutations to Sri Venkatesa, in whom all perfections reside, who is the
teacher of Vedanta and the lion among poets and debaters