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(Slokas of this paddhathi)

Srimathe ramanujaya namah:
Srimathe nigamantha maha desikaya namah:

Sri Ranganatha Padhuka Sahasram

PADDHATHI #14: On the melody of Paaduka walking

Naadha Paddhathi


Sloka #421

421. prAya: padhAvani! viBhO: praNathArthihanthu: prasThAnamangalaviDhoU praThamOdhyathAni thvacChinjithAni sapadhi svayamAraBhanthE kAlOchithAn kanakakAhaLashanKhanAdhAn

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! Your sound is produced first and foremost when the Lord starts on the auspicious errand of offering succour to the people who have faithfully resorted to Him. That sound indeed becomes the gold- trumpet-conch-emitted auspicious announcement

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 421:

1) Sri UtthamUr Swamy's anubhavam : Earlier , it was pointed out that the PaadhukA naadham is distinct and precedes the sound of conches , when the Lord starts on His mission . Here, he states that the PaadhukA naadham transforms into a sound of conches and the long horns known as Thirucchinnam ..He says: Oh PaadhukE! as a part of celebrations associated with Your Lord's mission to protect the virtuous You generate the sound of conches and Thirucchinnam at the appropriate times .

2) Srimath Andavan's anubhavam: The inner meaning is that the proper recitation of Swamy NammAzhwAr's dhivya Sookthis would sound like the naadaham of 18 mangaLa Vaadhyams like Conch , YekkALam , Thiruchinnam used in the daily kaimakryam to Sriman NaarAyaNan .

3) PerumAL is PraNatha Aarthi Hara Vibhu ( One who removes the dukkhams of those , who seek His protection ). When He starts His PrasthAnam (travel ), then the Paadhukais engage in auspicious activities (mangala vidhi). The first manifestation of such activities is the emantion of the naadham from the Paadhukais. That naadham resembles the sweet sounds of golden KaahaLa vaadhyam, the Conches and others quickly ( kanaka kaahaLa , Sankha NaadhAn svayam prAya: aarabhanthE)…(V.S)


Sloka #422

422. AmrEdithashruthigaNaIrninadhaIrmaNInA- mAmnAyavEdhyamanuBhAvamaBhanguram thE udhgAsythAm niyathamicChasi sAmagAnAm thAnapradhAnamiva shOuripadhAvani! thvam

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! Your greatness can be gauged only by the Vedas. The Sama- Veda singers are going to sing Your praise. When that is being done, You perhaps wish to supplement it by the sounds from Your gemstones rendering tana musical item to suit the Sama-swara.

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 422:

1) Sri UtthamUr Swamy's anubhavam: Oh PaadhukE! Scholars of Saama vEdham recite Your glories elaborated by all of the other VedhAs. At that time , the melodious naadham arising from the movement of the gems adorning You appear like UpagAnam ( accompanying music from the Lord's entourage) to the Saama Vedhic music.

2) Srimath Andavan's anubhavam: Oh PaadhukE! The sacred naadhams arising during the occasion of Your Lord's travel with You appear like teaching lessons on Saama Vedham for the Vedic scholars . The inner meaning is that Swamy NammAzhwAr created ThiruvAimozhi for the benefit of those devotees of the Lord , who wished to sing His glories.

3) Swamy Desikan states that the blemishless glories of the Paadhukais are fully understood by the VedhAs( aamAnya vEdhyam abhanguram thE prabhAvam). Those glories seem to be recited as santhai by the Vedhams for the benefit of the udhghAthAs of Saama vedham to learn and recite in turn . Santhai or repetitive recital of Vedham or ThiruvAimozhi after a teacher is "aamrEditha Sruthi ". The assembly of such naadhams is ` amrEditha sruthi gaNai: maNi Ninadhanam ". That becomes the GhAnam for SaamagAs (Saama Vedhins).


Sloka #423

423. raThyAsu ranganrupathErmaNipAdharakshE! thvadhgarBharathnajanithO maDhura: praNAdha: sandarshanOthsukaDhiyAm purasundharINAm sampadhyathE shravaNamOhanamanthraGhOSha:

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Manipaaduka! When You generate a melodious sound as You take the Lord through the streets of Srirangam, the city-damsels come in great enthusiasm for worshipping the Lord; the sound acts as a mesmeric mantra on their ears.

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 423:

1) Sri UtthamUr Swamy's anbubhavam : Oh PadhukE! On the streets of Srirangam , the sweet and sacred sound arising from the gems and bells decorating You sound like the sacred Veda manthrAs to the ears of the ladies of Srirnagam .They are captivated by the sound of Yours resembling Vedic hymns as You transport the Lord through the many streets of Srirangam.

2) Srimath Andavan's anubhavam: The inner meaning is that those who are reciting ThiruvAimozhi inside their homes are reluctant to stop it and step outside, even when RanganAthA travels in front of their houses.

3) Swamy Desikan refers here to the power of the naadham generated by the gems inside the Kumizh ( Thvath garbha-rathna janitha Madhura: PraNAdha : ). The ladies of the houses of Srirangam are listening to the recitation of Swamy NammAzhwAr's ThiruvAimozhi and are overpowered by the enchantement of that recitation (Sravana mOhana manthra-ghOsha : ). They had the good intention of coming out of their houses to offer their worship to Lord RanganAthA as He travelled in front of their homes with upahAram . The power of the recitation makes them spellbound and they forget to step out of their homes during the time of listening to ThiruvAimozhi recitation …(V.S)


Sloka #424

424. AkasmikEShu samayEShvapavArya BruthyAn antha: puram vishathi rangapathoU salIlam vyAmOhanEna BhavthI sudhrishAmaDhIthE manjusvanEna madhanOpaniShadhrahasyam

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

When the Lord enters the harem unexpectedly at an untimely period warding off all attendants, and merrily too, Your sound becomes the teacher of erotics to the Lord's consorts, causing a seductive stupefaction on them!

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 424:

1) Sri UtthamUr Swamy's anubhavam: Oh PadhukE! Occasionally RanganAthA leaves His servants and decides to visit the inner chambers of His consorts as quickly as possible. At that time , You hasten to transport Him to the inner chambers . When the consorts hear the approaching sound of their Lord through Your sweet naadham , they equate it to Your recitation of the secret texts of the Upanishad of conjugal pleasures.

2) Srimath Andavan's anubhavam: The inner meaning is that joy is limitless for those enjoying the recitation of ThiruvAimozhi , when by chance they are blessed with perumAL sEvai. PrumAL visits the Sannidhi of RanganAyaki on specific days of the year. He adorns His Paadhukais on those occasions. The naadham genarated by the Paadhukais during such visits makes Her infatuated with love for Her Lord.

3) Occasionally Lord RanganAthan leaves His servants behind to visit His consort , SriranganAyaki. ( aakasmikEshu samayEshu bhruthyAn apavArya antha: puram visathi). The sweet naadham generated by the Paadhukais announce the arrival of the Lord to Her inner chamber. The effect of enjoying that welcome sound appears like instructions on the intricacies of Manmatha upanishad ( SudhrusAm MadhanOpashith rahasyam adhIthE iva) ..(V.S)


Sloka #425

425. yAthrAvihArasamayEShu samuhThitham thE rangADhipasya charaNAvani! manjunAdham paryAkulEndhriyamrugagrahaNAya pumsAm sammOhanam shabaragIthamiva prathIma:

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Ranganatha Paaduka! The sweet music that You generate during the Lord's festivities of movements would rather be like the songs of the savage hunters chasing the deer to catch them-that is, to chase and kill the fleeing sensuous desires of men!

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 425:

1) Sri UtthamUr Swamy's anubhavam : Oh PaadhukE! When the people of Srirangam hear Your sweet naadham at the times of Lord RangnAthA's jaunts around the streets of His city , they drop everything that they were doing and rush to offer their homages. Your sweet naadham at those times appear like the hunter's calls (songs) to attract and catch the various animals in their nets . Your sweet sound like the hunter's songs captures the limbs of beasts such as the eyes, ears and feet of the populace of Srirangam.

2) Srimath Andavan's anubhavam : The inner meaning is that the people abuse the faculties like eye, ear et al, while those were intended for seeing the Lord and for hearing His glories and offering services to Him . Swamy NammazhwAr sang his Sri Sookthi to deflect the people from pursuing destructive ways . When one understands the meanings of those Sri Sookthis bequeathed to us with great compassion by SatAri Soori , our indhriyams will not chase after bad ways.

3) Here, Swamy Desikan compares the sweet naadham of the Paadhukais as delectable sound (manju naadham ). He says that those sweet sounds are like the sweet calls of the hunter ( sabara gItham ) , which ensnares the agitated deers in the forest and catches them . The manju nadham of the Paadhukais brings under its influence the agitated indhriyams of people and sets them up to travel in peaceful ways to understand the greatness of the Lord ( paryAkula indhriya: mrugha grahaNAya sammOhanam sabari gItham )…(V.S)


Sloka #426

426. prAyENa sahyadhuhithurnadharAjakanyA jAmAthurAgamanasUchanamIhamAnA manjupraNAdhasuBhagaIrmaNipAdhukE! thvA mantharyithAmakrutha yoUthakarathnaKhandaI:

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Manipaaduka! The Lord walks to the Kaveri. The gemstones inset in You produce a music, sweetest to the ears, and auspicious, Could we not say that Mahalakshmi sent You with the gems having been her father's gift to her? The sound now is a timely announcer of the Lord's arrival to His mother-in-law that Kaveri is. Note: Like all rivers, the Kaveri is also regarded as the wife of the ocean. Mahalakshmi is the daugher of the ocean. Ranganatha is, therefore, the son-in-law to the ocean as well as to Kaveri.

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkma 426:

1) This slOkma relates to RanganAthA's arrival at the banks of river Cauveri during festival times and describes the service that the PaadhukAs do during those occasions. Swami Desikan says that the sweet sound arising from the brushing of the many bells tied to the Kumizh helps to alert Cauveri about the arrival of her son-in-law , RanganAthan. Cauveri is the wife of the king of Oceans and her daughter is MahA lakshmi., who arose out of the milky ocean, when it was churned for nectar. Swami Desikan hints playfully that the daughter (MahA Lakshmi) wanted to provide some advance notice to Her mother Cauveri so that she will be ready to receive her son-in- law with due reverence. Swamy hints that MahA Lakshmi attached many bells encrusted with gems to the Kumizh to serve as an early announcement system to alert Her mother. He says: " Oh PadhukE! Sri Devi wishes to provide advance information about Her Lord's arrival to Her mother. For accomplishing this purpose , She attached a number of gem encrusted bells to the Paadhukais. She received these pieces of jewelery form Her father, SamudrarAjan, at the time of Her marriage to the Lord. The sweet sound that you generate through these jewelery is indeed helpful to alert Cauveri, the mother-in-law.

2) Srimath Andavan's anubhavam : The inner meaning is that Jeevans commit Sins. PerumAl is angry and decides that they should not have awareness of auspicious matters leading to sadhgathi. MahA Lakshmi, the ever compassionate devi decides to help the suffering jeevans , who have incurred Her Lord's anger. She blesses Swamy NammazhwAr with the boons of DayA , reverence for Her Lord and Jn~Anam in the form of gems . When those gems collide against each other to produce the soul- awakening sweet sounds , the erring jeevans are Saved and become objects of mercy of the Lord.

3) MahA Lakshmi is " nadha Raaja kanyA " ( daughter of Samudhra Raajan ). Cauveri is " Sahya Duhithu:" ( daughter of Sahya parvatham in the Western Ghats and is the wife of the Samudhra raajan ) . Lord RanganAthA is the son-in-law of CauvEri and Samudhra Raajan ( Sahya Duhithu: JaamAthu : ). The parents of RanganAyaki give the dowry (youthuka : ) of gems from the depths of the oceans to their daughter . What does the daughter do with some of those gems ? She places them inside the Kumizh of Her Lord's paadhukais to alert Her Mother about the arrival of Her Lord , when He visits His Mother-in- law's house . The gems collide against each other and make a sweet sound that provides advance intimation (aagaman soochanam ) for the Mother –in-law…(V.S).


Sloka #427

427. nithyam vihAra samayE nigamAnuyAthaI: vikshepathANdavithagarBhamaNiprasUthaI: nAdhaI: svayam narakamardhanapAdharakshE! nAdhAvasAnanilayam vadhasIva nATham

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! As the Lord is on His walks, He is always followed by the Vedas. Your sound is also like the Vedic chant. He stops then and there, when the gems in You cause a sound that perhaps proclaims that the Lord is at the top pinnacle of Nada.

(Sages on the banks of the Kaveri practise mental chant of Pranava. When it ends the Lord stands in their hearts).

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 427:

1) Sri UtthamUr Swamy's anubhavam: Oh PaadhukE of the Lord, Who destroyed NarakAsura ! During His time of travel on You , RanganAthA stops at selected street junctions. The VedAs , which were following Him recognize the changing tone of the naadham originating from You at these times. They also stop their recitation as the naadham of Your steady trot halts. Scriptures state that the Lord becomes visible at the end of worship through naadham (naadhOpasanA). When RanganAthA was moving, the Paadhukais were performing NaadhOpAsanam . One could hear their naadham, but it was difficult to see RanganAthA clearly , because of His movement. Once the naadhOpAsanA halts as a result of stopping, then the people could feast their eyes on Him as revealed by scriptures.

2) Srimath Andavan's anubhavam: The inner meaning is that ThiruvAimozhi is Tamil Vedham . The enjoyment of the Lord by Swamy NammazhwAr comes out as the sweet sounds generated by the PadhukAs during sanchAra Kaalam .

3) Swamy Desikan imagines as to where the sweet naadham arise during the time of sanchAram of the Lord with His paadhukais. He concludes that they arise from the gems inside the Kumizh of Paadhukais ( garbha maNi prasUdhai: naadham ). How does that arise from the gems inside ? The Lord is accompanied by the Vedhams always ( nithyam nigama anuyAthai: VikshEpa thANdavitha garbha maNi prasUdham ) and the dancing steps of those Vedhams ( ThiruvAimozhi paasurams) generate the sweet naadham. When the sweet naadham stops , when PerumAL ceases movement , bhakthAs comprehend Him clearly ( Nadhai: Naatam naadhaa avasAna nilayam ) by understanding the meaning of the Sri Sookthis…(V.S).


Sloka #428

428. sADhAraNEShu yuvayOrmaNipAdharakshE! dhEvasya dhAnavaripOsthriShU vikramEShu adhyApi shinjithamiShAdhanuvarthamAnam nyUnADhikathvaviShayam kalaham prathIma:

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka pair! The jingling sound generated by You is perhaps due to the quarrel between You both, I presume, on a scrambling claim with regard to who of You was on the third foot in the Trivikrama episode, one having been on earth and one on the heavens!

Special Notes from Sri. U.Ve. V. Sadagopan

1) Sri UtthamUr Sawmy's anubhavam: Here , Swami Desikan wonders whether The naadahm emanating from the PaadhukAs is a continuation of the quarrelsome dialog that was heard at the time of Lord ThrivikramA measuring the earth , sky and beyond . Then, ThrivikramA took three steps. The paadhukA on the right foot measured the earth. The paadhukA on the left foot measured the heavens. During the third step, the paadukhA on the right rested on MahA Bali's head. Hence , the right padhukhA had the good fortune to be used twice by the Lord in contrast to the left padhukA being used only once. The left paadhukhA initiated a quarrel over the extra privelege accorded to the right paadhukai. The quarrel continued according to the poetic imagination of Swamy Desikan.

2) Srimath Andavan's anubhavam: When both the paadhukais move during the Lord's sanchAram , the naadham raised by them sounds like a quarrelsome conversation reminiscent of the time when the Lord used two measures with one paadhukA-clad foot and only one measure with the other paadhukA protecting His foot .

3) A sambhavam during the Thrishu vikramaNam ( measurement of the earth and the heavens during ThrivikramAvathaaram is recalled by Swamy Desikan here. The imagined quarrel between the two Paadhukais supporting the Lord's feet during the measurement of the Universe is cited. They quarrel about the partiality of the Lord in using one Paadhukai more and the other less ( nyUnAdhikathva vishayam ). This agitated discussion ( kalaha vivAdham ) is linked to the sounds generated during the Lord's fast movement …(V.S)


Sloka #429

429. prAya: padhAvani! viBhO: praNayAparADhE mAnagraham shamayithum mahiShIjanAnAm ucchArayanthi ninadhaIsthava garBharathnA- nyUDdhAthamaksharamupAshrayaBhArathInAm

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! The gems on You, which have been resounding Vedic words all through perhaps pronounce the pranava, the beginning syllable of the Veda-in order that the devil of misunderstanding in the minds of the Lord's Consorts arising from some default in the love-play, be driven away.

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 429:

1) Sri UtthamUr Sawmy's anubhavaam : Oh PaadhukE! The gems embedded in You make the sound of PraNavam without stopping . They seem to drive away the goblin arising form the quarrel between the consorts of the Lord due to occasional preferential treatment by Him . The PraNava naadham emanting from You serves as Vedic incantations to drive away the demon of quarrel between the consorts and leads to peace between them.

2) The inner meaning is that the anger that people have as a result of their Samsaaric sufferings are driven away , when they learn about the true SvabhAvam of their Lord from AzhwAr's Sri Sookthis .

3) The effect of the sacred naadham arising from the collision of the gems inside the Kumizh of paadhukais on the Lord's consorts is described here. Out of their deep love for their Lord , the Consorts of the Lord get angry, when He leaves on His sanchArams. This anger possesses them like a demon ( PraNaya aparAdhE mahishIjanAnAm mAna graham ). That demon is chased away as the naadhams from the Paadhukais alert the consorts as Their Lord returns to the inner chambers ( mAna graham samayithum ). These naadhams arethe Pranava Naadhams , which precede the Veda manthrams ( BhArathInAm udhgAtham aksharam iva )…(V.S)


Sloka #430

430. anthascharEShu pavanEShu jithEShvaBhignyA: prathyanmuKhIm pariNamayya mana: pravrutthim AsvAdhayanthi sarasam maNipAdharakshE! nAdhAvasAnasamayE BhavthIninAdham

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Manipaaduka! Yogis first conquer the airs that work in our body, then control the function of the mind by directing it inside-towards the Paramatma-and when the Pranava-nada subsides, they hear Your Nada- the advent of the Lord-as a delicious thought!

Special Notes from Sri. U.Ve. V. Sadagopan

SlOkam 430:

1) Sri UtthamUr Swamy's anubhavam: In the previous verse , PraNava naadham was mentioned. Here, Swami Desikan describes the benefits of PraNava naadham for the Yogis. He says: " Oh PadhukE ! Yogis adept in the control of breath ( Praanaayaamaa) control their minds. They reach single-minded concentration through this yogic practise of hearing PraNava nadham . After that , they hear the sweet sound originating from You and realize that the Lord is about to present Himself before them .

2) Srimath Andavan's anubhavam: When the Yogis meditate on the Lord , they experience the sound of PrANa Vaayu for a short time. When that sound stops , then they enjoy the sound of Your Lord's sanchAram on Your back .

3) Swamy Desikan calls the Yogis as " abij~nA: " or those who are knowledgable. These Yogis control the PrANa Vaayu through PrANAyAmam and as a result bring their minds under control to experience with affection the sweet sounds generated by You as You transport Your Lord…(V.S).

Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: