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(Slokas of this paddhathi)

(Paddhathi #2)




Sri:
Srimathe ramanujaya namah:
Srimathe nigamantha maha desikaya namah:


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Sri Ranganatha Padhuka Sahasram

PADDHATHI #3: Greatness of Paaduka

Prabhaava Patthadhi





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Sloka #31

Subject: Padhuka Sahasram-31

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

Sri: SrimatE Gopaladesika MahadesikAya Namaha, Translation of Paaduka Sahasram by U.Ve. Sri V.N. Vedanta Desikan Swamin PraBhAva PaDdhati: TrutIyA 31. VandE tadranganAThasya MAnyam PadhukayOryugam UnnatAnAmavanati: NatAnAm yatra chOnnati: I pay obeisance to the twin-Paadukais of Ranganatha. The great respectability of this Paaduka-pair is such that it awards a lowering to those who stand erect (without bowing) and a rise to those who bend and bow to it.

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

(1) The third Paddhathi is entitled PrabhAva patthadhi since it deals with the prabhAvam or the glory of the paadhukhais of the Lord.There are 70 slOkams in this paddhathi .When there are so many objects belonging to the Lord that are praise worthy ,how come the PaadhukhAs are singled out for praise ? Swami Desikan explains the unique glory of the Paadhuhais over all the others that have the sambhandham with the Lord through 70 slOkams of the prabhAva Paddhathi.

(2) UtthamUr Swamy's anubhavam : Swami Desikan Says : " I salute the celebrated two paadhukhais of the Lord, which make the tall become small (humble) and vice-versa ". Swami Desikan means that those ,who stand tall with their display of ego are reduced in rank and are humbled by the PaadhukhAs.Similarly , those who humbly worship the PaadhukhAs get elevated and receive the full blessings of the Lord.Even the Lord Himself becomes taller , when He adorns the paadhukhAs and becomes shorter,when he steps down.

(3) Andavan's anubhavam: Those who do not understand the PrabhAvam of AzhwAr ( Lord's Paadhukhais) and fail to worship the AzhwAr stay low in status.The samsAric afflictions never leave them. In contrast , those who recognize the prabhAvam of the AzhwAr and prostrate before him attain Moksham .

(4) Swami Desikan advises us that the paadhukhais of the Lord are Maanyam (worthy of celebration and adoration ).They elevate those who lower their heads to worship them (nathAnAm unnathi:). They confer a lowly status to those who do not recognize their greatness and stand erect with arrogance ( unnathAnAm avanathi:). Swami's weaving of the words to delinate the contrast between the two types of people with a play on the word "Natha" (to bend one's head ) is most enjoyable in the second paadham of this slOkam : " unnathAnAm avanathi: nathAnAm --unnathi:"...V.S

Swami Desikan ThiruvadigaLE SaraNam

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Sloka #32

32. NishsheShAmambaratalam yadi PatrikA SyAt SaptArNavI Yadi SamEtya maShI BhavitrI VaktA Sahasravadana: PuruSha: Svayam ChEt LiKhyEta RangapatipAdhukayO: PraBhAva:

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

What a great and impossible thing it would be if one were to present the greatness of the Paaduka of Ranganatha! To do it, the whole sky should serve as paper, the seven oceans should join to serve as the ink, and the thousand-mouthed Lord should become the speaker. Then could perhaps the Paaduka-prabhava be written out!

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

(1) UTTHAMOOR SWAMY ANUBHAVAM :Swami Desikan concedes here that it would be impossible to write or speak about the limitless auspicious attributes of Sri RanganAthA's PaadhukhAs .He says: "Even if the vast expanse of the sky were to be made into a writing paper , even if the content of the deep sea were to be used as the writing ink and even if the thousand-headed AdhisEshan were to be assigned the task of writing about the immeasurable kalyANa guNAs of the Lord's Paadhukais ,it would be an impossible task to record fully their prabhAvam ".

(2) ANDAVAN ANUBHAVAM :Swami Desikan points out that the glories of the divine PaadhukhAs have no boundary . For writing about their glories , the entire aakAsam has to become the paper; all the seven oceans have to become the writing ink ; the Lord with His thousand faces (as saluted by the Purusha Sooktham ) has to describe the mahimai of His PaadhukhAs. The Lord Himself has to put them on paper.Only then even a small portion of their glories could be covered .

(3) This type of description is known as adisayOkthi . Swami Desikan indicates his " inadequacy " to tackle such a mighty subject (the prabhAvam of the Paadhukhais)that is troublesome even for the Lord Himself to handle .This is the conventional, reverential approach of a poet , when he deals with a sacred theme .For instance , when Swami Desikan commences his sthuthi on Lord Hayagreevan , he confesses about his disqualifications: " apourushEyaairapi vaak prapanchai: adhyApi thE bhUthim adhrushta- paarAm , sthuvannaham mugdha ithi tvaiyava kAruNyatho Naatha KatAkshaNeeya:" ( Lord HayagreevA ! The authorless VedAs daring to describe Your SvarUpam, ThirumEni and GuNam are struggling even today to succeed in their efforts.They are stymied by the immensity of the task that they have undertaken in a spirit of bravado. AdiyEn of meager intellect has now stepped forward to engage in such a task that is way above my head .You should consider my effort as that of a foolish child ( mugdhan/asattu siRuvan)and cast Your most merciful glances on me )........V.S

We will come across such modest disclaimers from Swami Desikan in number of his other sthuthis as well .For instance in the second slOkam of Sri Varadha Raaja PanchAsath , Swami states that the great sages of matchless intellect ( ParAsarar , VyAsar et al) gave up their efforts to come to grips with the description of the glories of Sri VaradharAjan and were overcome by the impossibility of the task and got bewildered. While the experiences of these great sages are well known , adiyEn became emboldened to take on this futile task of doing justice to eulogize Your anantha kalyANa guNAs . This act of mine is surely foolish and yet adiyEn persists in this impossible effort. Only You (Lord VaradharAjA) out of Your infinite mercy should put up with my aparAdham and bear with me ....V.S

Swami Desikan ThiruvadigaLE SaraNam ,

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Sloka #33

33. VedOpabruhmaNakutUhalinA NibaDdham VishvamBharAshrutiBhavEna MaharShiNA Yat VyAsEna yaccha MaDhusUdhanaPAdharakshE! DvE ChakshuShI TvadanuBhAvamavEkshitum Na:

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

Oh Paaduka! The two works, Srimad Ramayana and Mahabharata, which were given by Sage Valmiki (born out of the ant-hill, regarded as the ear for Lady Earth) and by Sage Vyasa respectively, for assisting in the transmission of the Vedic thought to people-are the two eyes serving us to perceive your greatness.

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

(1) UttamUr Swamy's anubhavam: The glory of the Lord's Paadhukhais have their basis in the VedAs. That basis is elaborated and celebrated by Sage VaalmIki in Srimath RaamAyaNam and by Sage VyAsA in Srimath BhAgavatham .This verse points out that the above two works of Sages VaalmIki and VyAsA serve as two eyes for experiencing the glory of the Lord's PaadhukhAs . Sage VaalmIki describes with reverence the glory of Sri Raama's PaadhukhAs worshipped by BharathA . In BhAgavatham , VyAsar describes the story of Uddhavar ,who received the upadEsam directly from Lord KrishNA on Moksha Dharmam;after that upadEsam, Uddhavar carried Lord KrishNA's Paadhukhais on his head and worshipped them at BadarikAsramam.In many other purANAs also , Vyaasar extolls the PrabhAvam of the Lord's PaadhukhAs .

(2) Andavan Anubhavam : It is very diificult for us to comprehend the true meaning of the Vedha manthrams.Both Sage VaalmIki and Sage VyAsA composed Srimath RaamAyaNam and MahA Bhaaratham to make it easy for us to understand the inner meanings of the Vedha manthrams .Both these granthams serve as two eyes for us to experience the prabhAvam of the Lord's Paadhukhais (i-e)., the prabhAvam of the paadhukhais are dealt at great length . They have a large coverage of the BhakthAs , who were servasnts of the lord's sacred feet .

(3) The Two sages --Sri ValmIki and VyAsar - are described by Swami Desikan as Vedha Upabruhmana kuthUhalina:( those who eagerly wanted to make clear the true meanings of the Vedhams ).The word kuthUhalam is chosen by Swami to indicate their joy and fervour to make the meanings of the Vedhams clear to the people of the world. Madhurakvi AzhwAr's 9th paasuram is to be remembered here :

Mikka vEdhiyar vEdhatthin uttporuL niRka paadi yenn nenjuL niRutthinAn takka seerSatakOpan yenn nampikku aatt pukka kaathal adimaip payananRE

(meaning): NammaazhwAr blessed me with ThiruvAimozhi and made sure those sacred verses , which are the inner meanings of the Vedhams recited by Parama VaidhikAs , stayed firm and clear in my mind. The desire (kuthUhalam) to engage in kaimkaryam to my AchAryan NammAzhwAr transformed immediately into the desired fruit of performing kaimkaryam for him ."Vedha UpabruhmaNam" referred to in this slOkam is the echo of the phrase ,"Vedhatthin UttporuL " used by Madhurakavi AzhwAr in his KaNNInuNN siRiutthAmpu prabhandham , where he saluted with joy the PrabhAvam of his AchAryan ,Swami NammazhwAr , the Paadhukhais of the Lord ......V.S

Swami Desikan ThiruvadigaLE SaraNam ,

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Sloka #34

34. Pratyakshayanti ParishuDdhaDhiyO YaThAvat RAmAyaNE RaGhupurandara PAdharakshE! shAshvatprapanchitamidam parayaIva vruttyA SankshEpavistaradashAsu TavAnuBhavam

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

Oh Rama-Paaduka! Clean-minded people are able to see your greatness exactly as it is, being palpably presented in Srimad Ramayana, sometimes briefly but at other times, in good detail also, but with a clear intent on such emphasis (of the Paaduka's greatness).

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

(1) UttamUr Swamy's anubhavam: Clear-minded people ( parisuddha Buddha dhiya:) understand exactly the prabhAvam and the power of Lord Ramachandra PaadhukhAs . Indeed for fourteen years, they stood in place of Lord RamachandrA and conducted the affairs of the State.Those who lived under that PaadhukhA rAjyam experienced their Prabhavam and the power directly. Srimath RaamAyanam describes the auspicious attributes of the Lord's PaadhukhAs often. At some places , Srimath RaamAyaNam describes the glories of the PadhukhAs briefly and at other times in great length .

(2) Andavan anubhavam: Srimath RaamAyanam salutes the PrabhAvam of the Lord's Paadhukhais ( the BhakthALs of the Lord) .Those of pure mind comprehend the glory of the Paadhukais( Bhagavath BhakthALs ) readily , just as seeing that glory with their own eyes.The grantham know as SamkshEpa (condensed) RaamAyaNam salutes the prabhAvam of the paadhukhais of Lord RaghunAthan briefly; Srimath RaamAyanam of Sage ValmIki salutes their prabhAvam at great length.The minds (dhiya:) of the majority of the people of this world are not marked by purity (parisuddham).They can be decribed as aparisuddha dhiya: Swami Desikan has stated that one is blessed with parisuddha Buddhi through three blessings: " Thirumuhap Paasuramum , SadhAchArya anugrahamum , sadhsampradhAyamum ". Thirumuhap Paasuram is ThiruvAimozhi , that arose from Swami NammAzhwAr . Through these three anugrahams , one develops naicchAnusandhAnam and sadhAchAram and becomes blessed with parisuddha Buddhi and parama kshEmam.

(3) In this PaadhukhA prabhAva slOkam , Swami Desikan salutes the Lord's Paadhukhais as " Raghupurandhara Paadha RakshAis" ( the Paadhukhais of the King of Raghuvamsam ).Swami Desikan's chillarai rahasyam named SampradhAya Suddhi is a celebration of "Parisuddha dhiya:". There Swami states that " adhyAthma sAsthra artha visEsha nirNayam " ( the establishment of the true meanings of the VedAntha Saasthram ) can be achieved only through AchArya anugraham (upadEsath Harim BuddhvA )and UpadEsam from the AchAryan alone. Otherwise , Swami states that artha nirNayam is "dhushkaram "( most difficult to accomplish). Swami Deikan goes further and points out that in the previous yugams , sages like VaalmIki illustrated Sath-sampradhAyam and in our Kali Yugam , it was left to NammAzhwAr through his ThiruvAimozhi to reinforce Sath-sampradhAyam . That is why his prabhAvam is saluted for his mahOpakAram as the SampradhAya- pravarthakar .That is why Swami NammAzhwAr is fourth in our AchArya paramparai just below PerumAL ,ThAyAr and VishvaksEnar . No other AzhwAr has been accorded this exalted sthAnam in our AchArya Pankthi (lineage). That indeed is the glorious prabhAvam of SatAri(Swami NammAzhwAr, the Paadhukais of KasthUri Rangan ).

Swami Desikan ThiruvadigaLE saraNam ,

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Sloka #35

35. alpashrutaIrapi janaIranumIyasE tvam RangEshapAdhu! niyatam nigamOpagItA SAram tadarThamupabruhmayitum praNItam RamAyaNam tava mahinmi yata: pramANam

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

Oh Ranganatha-Paaduka! Even those who are only a little conversant with the Vedas are able to see that You are the subject of praise in the Vedas. This is possible for ordinary men to realize because Srimad RamayaNam becomes the acceptable authority for your greatness, which (Ramayana) was composed only to expound the essential thrust of the Vedas.

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

(1)UttamUr Swamy's anubhavam: Oh RangEsa PaadhukhE ! People with limited familiartity with VedAs get a hint of your auspicious attributes with the help of the Adhikavi, Sri Valmiki; he took upon himself to elaborate on the brief statements of the VedAs on Your glory and helped one and all to understand Your majesty and power. VedAs themselves are indeed the prime source(pramANam) for describing Your glory .

(2) Andavan Anubhavam: Oh Ranganaatha paadhukhE !Vedic scholars can easily relate to the sections in the VedAs , where Your glories are being celebrated .Even ordinary folks unfamiliar with the VedAs guess readily that Your glories are celebrated in the VedAs . This is because of the kaimkaryam of Sage ValmIki , who has elaborated the VedArthams realted to Your glories in his epic , Srimath RaamAyaNam .

(3) In the AyOdhyA KhAndham of Srimath RaamAyaNam , BharathA put the Sri Raama PaadhukhAs on his head and declared " yEthEhi sarvalOkasya yOgakshEmam vidhAsyatha:" (Your sacred sandals will look after the safety and well being of the whole world ;they will provide for the needs of all people and protect them ). Kampa NaatAzhwAr in his Kampa RaamAyaNam followed the foot steps of Sage Valmiki echoes the same thoughts , while describing the moving request of Bharathan to his brother to bless him with His sacred sandals (AyOdhyAKhAndham-Paasuram 1191):

"semmayin Thiruvadit thalam tandheeha yemmayum taruvana irandum nalhinAn "

( Oh RamachandrA ! Please give me with Your sweet blessings Your PaadhukhAs ! Sri Ramachandran acceded to that request and blessed his dear brother Bharathan with the PaadhukhAs , which yield all types of auspicousness).... V.S

Swami Desikan ThiruvadigaLE SaraNam ,

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Sloka #36

36. TiShtantu shrutayasthathOpi Mahitam jAgarti TatpAdhukE! TatthAdrukpraThanAya TAvakaguNagrAmAya RAmAyaNam YasyAsIdaravindasamBhavavaDhUmanjIrashinjArava sparDhAdurDharapAdabhaDdhaphaNitirvalmIkajanmA Kavi:

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

Oh Paaduka! Let alone the Vedas. That (Srimad Ramayana), does better, and very attentively, to proclaim the praise of the hordes of your guNas. The reason is that it was composed by sage Valmiki, in a spirit of competition, so to say, with the jingling sound generated by the anklets of Saraswathi as She walks, when foot after foot (of Shlokas) came in unbearably quick succession.

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

(1) UTTHAMUR SWAMY'S ANUBHAVAM: Oh PaadhukE! Let the evidence from VedhAs attesting Your glories stand aside for a minute ! Did n't Sage Valmiki celebrate abundantly Your glory in his epic work , Srimadh RaamAyanam ? His descriptions are more profound than the terse statements on You found in the ancient VedhAs.The reason for us to choose Srimadh RaamAyaNam over the VedhAs is to comprehend Your glories described by Sage valmiki as a direct result of Devi Sarasvathi's blessings to him as the composer of the story of Your Lord , Sri Ramachandran . Sarasvathi Devi danced on the tongue of Sage Valmiki and the delectable sounds of her ankle bells transformed immediately into the fast-flowing , four-quartered slOkams of Srimadh RaamAyanam. Swami Desikan points out here that the devotion of Sage Valmiki and the blessings of Sarasvathi led to the creation of Srimadh RaamAyanam , which surpasses the VedhAs in extolling the limitless auspicious qualities of the Lord's PaadhukhAs .

(2) ANDAVAN'S ANUBHAVAM :Oh PadhukhE! VedhAs have their mahimai because they never make any incorrect statement.They are thus perfect.Let that be! Srimadh RaamAyaNam holds a loftier spot in terms of its mahimai compared to VedhAs . Why ? It is because Srimadh RaamAyaNam focuses on Your limitless glories . Further , Srimadh RaamAyaNam was not composed by Sage Valmiki alone ! The SlOkAs of Srimadh RaamAyaNam arose in Sage VaalmIki's mind , when he heard them as originating from the noopura maNi naadham of Devi Sarasvathi's dancing paadhams (( the auspicious sound arising from the bells of the ankle AabharaNam on the feet of Sarasvathi Devi)on his tongue.The divya dampathi's blessings through their daughter-in-law (Devi Sarasvathi) were instrumental in the creation of the flawless slOkams of Srimadh RaamAyaNam , which attained thus a status superior to that of the VedhAs .

(3) Swami addresses the Paadhukhais here in an endearing manner and says to them ," Sruthaya: Thistanthu "( let the glories of the VedAs stand aside for a minute). Why ? Because the glory of Srimadh RaamAyaNam is far superior to the VedhAs. ( Tath mahitham RaamAyaNam Prathanam ). Why? That RaamAyanam is awake (jAgarthi) forever to celebrate the assembly of Your limitless auspicious guNAs ( GuNa grAmAya Jaagarthi). How did that happen ? It happened because the divine slOkams of Srimadh RaamAyanam have the association with the auspicious sounds emanating from the ankle jewelery of Sarasvathi Devi , the consort of Brahma Devan, who was born in the lotus arising out of the naabhi of Sriman NaarAyaNan ( Aravindha sambhava vadhU manjIra sinjArava spardhA mahitham paNithi:). That tips the scale in favor of Srimadh RaamAyaNam ,when one weighs it against the glories of the sacred VedhAs ........V.S

(4) The reference here is to the origin of Srimadh RaamAyanam . It arose from Sage Valmiki's lips as a result of being witness to the grief of a Krouncha bird killed by the arrow of a heartless hunter .Brahma Devan appeared before Sage Valmiki at that time and blessed Sage ValmIki with these words: " macchandhAdhEva thE Brahman pravrutthEyam SARASVATHI " ( Through My will alone has this Speech /SarasvathI flowed from your lips ! ).No description of yours in this poem will prove false . They will stand faultless like the VedhAs . Render the sacred and soul-ravishing story of Sri RaaamA and the slOkams of Srimadh RaamAyanam coming out of your lips will stay eminent in this world as long as mountains and rivers remain on the surface of this earth ( Yaavath sthaasyanthi giraya: sarithasccha mahItalE , thAvadh RAAMAYANA KATHAA lokEshu pracharishyathi).Swami Desikan is hinting that the glory of the Sri Raama PaadhukhAs will circulate as long as the mountains , rivers , the Sun and the Moon exist in this world , just as Srimadh RaamAyaNam would exist ...V.S

(5) Swami Desikan refers in this slOkam to the structure of the individual slOkmas of Sri VaalmIki RaamAyaNam as the slOkas made up of four paadhams/quarters (dhurdhara paadha bhaddha paNithi:). This refers to a slOkam spoken by Brahma DEvan in the second chapter of the Baala KhANDam of VaalmIki RaamAyaNam :

sama aksharai: chathurbhirya: paadhair gIthO MaharshiNA I sOanuvyAharaNAdh bhooya: sOka: slOkathvam Agatha: II..Bala KhNDam:2.40

(meaning): What was uttered (the slOkam) by the great Sage Valmiki in four feet (Quarters)from consisting of an equal number of syllables was (nothing but) his grief (over the destruction of the KrounchA bird by the cruel hunter)transformed into a verse because of its being voiced by him . That became the mode/format/standard for the structure of the slOkams of Srimadh RaamAyanam due to the blessings of Lord Brahmaa and Devi Sarasvathi...V.S

(6) swami Desikan uses the words , "dhurdhara: paadha bhaddha:" when he refers to the four paadhams bound together to form the individula slOkams of Srimadh RaamAyaNam. " Dhurdhara:Paadha:" refers here to the four quarters (paadhams) that are difficult to lift (i-e) to fully comprehend by any human . The symbolic reference is to the mighty glories of the PaadhukhAs of Sri RaamachnadrA that make them impossible "to lift" (Durdhara:) ....V.S

Swami Desikan ThiruvadigaLE SaraNam ,

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Sloka #37

37. BhaktiprahvapurapraBhanjanajatAvAtIsanIdaspura tchUdAragvaDhavAsanAparimaLastyAnE stuma: PAdhukE RangakshONiBrudhamGripadmayugaLIpUrNaprapatthE: Phalam Nishchinvanti VipaschitasshamaDhanA nityam yaduttamsanam

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

We praise the Paadukas which have acquired a strong fragrance from the Konrai blossoms derived from the head marked by knotty locks of hair, of Siva (the conqueror of Tripura), who is bent-headed at the Lord's feet with deep devotion. Vidwans, whose great wealth is their self-control, give the considered verdict that the status of ever-bearing the Paadukas on one's head is the reward and fruit of one's total surrender performed at the lotus feet of Ranganatha.

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

(1)UtthamUr Swamy's anubhavam : The tranquil sages known for their strength of penance (thapO bhalam )adorn Sri RanganAtha PaadhukhAs on their heads and assert that act is equivalent to attaining the fruits of complete Prapatthi through mind , speech and body .In a similar vein , Ahirbudhnyan ( Parama Sivan ) stands witness to the glory of Lord RanganAthA's PaadhukhAs by adorning them on His matted-locks decorated with the golden yellow KonRai flowers. Through this sambhnadham , the Lord's PaadhukhAs are infused with the fragrance of the KonRai flowers decorating thejatai of Parama Sivan. By this display of His devotion to Lord RanganAthA's Paadhukhais , Parama Sivan, who destroyed the three cities through His roar demonstrates that He stands in the front ranks of Sri VaishNavAs.

(2)Andavan Anubhavam : Lord SivA wears the PaadhukhAs of His Lord ranganAthA on His head always.This results in the Paadhukhais acquiring the fragrance of the KonRai flowers that decorate the jatai of Lord SivA.The evolved ones state that they have performed SaraNAgathi to have the bhAgyam of wearing always the Lord's Paadhukhais on their heads.AdiyEn salutes the paadhukhais of such illustrious repute .

(3)Swami Desikan refers to the PoorNa prapatthi performed by the sages of great distinction in this slOkam through the adornment of the Lord's PaadhukhAs on their heads . Poorna prapatthi is done through the SaraNAgathi with the unity of Mind , Speech and body . AzhwArs like NammAzhwAr, Thirumangai and AchAryAs like AlavandhAr have performed such Poorna prapatthi at the Lord's lotus feet . They ask the Lord to place His sacred feet on their heads .They pray with folded hands ( Kaayikam), they appeal to Him (Vaachikam ) and seek it through prayer(Manas).Examples of such PoorNa prapatthi are :

(a)-- nee oru nALL paDikkaLavAha nimirttha ninn paadha pangayamE talaik KaNiyAi --ThiruvAimozhi:9.2.2 ( Oh Lord of ThiruppuLingudi ! Please place Your lotus feet , in a size that will match my head and rest them on my head as a mark of distinction and decoration for my head )

(b) --kOlamAm yenn sennikku unn kamalamanna kurai kazhalE-- ThiruvAimozhi :4.3.6 ( Oh Lord! Please do come to me and place Your beautiful lotus soft feet on my head . It will be a magnificient decoration for my head and good proof for our union and a pleasing response to the worship adiyEn performed).

(c) " AdicchiyOm talaimisai neeaNiyAi, AazhiyamkaNNA unn kOlap Paadham---" ThiruvAimozhi:10.3.6 (Oh KaruNA samudhram ! Oh KaNNA !Your eyes reveal Your parama udhAra svabhAvam . Please place Your sacred feet on my head ).

(d) " KathA puna: ...Tvath CharanAmbhujam madhIya MoordhAnam alankarishyathi? " --Alavandhaar's SthOthra Rathnam : SlOkam 31 ( Oh ThrivikramA ! when would the pair of Your lotus feet become my sirObhUshanam just as BharathA was blessed ?). (e) The most direct reference to have the SatAri Soori's golden feet on his head is that of Madhura Kavi AzhwAr : " naavinAl naviRRinbham yeithinEn mEvinavan Ponnadi MeymayE " NammazhwAr sought the boon of having the sacred feet of the Lord on his head and carried them around as SatAri Soori. His dear sishyar Madhura kavi did not seek the Lord's paadha Kamalam , but opted for the golden feet of his AchAryan as sarvasvam . The PaadhukhA's mahimai is thus revealed to us...V.S

Swami Desikan ThiruvadigaLE SaraNam

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Sloka #38

38. MatarmAdhavapAdhukE! Tava GuNAn ka: sthOthumasthOkaDhI: kOtIrEShu YadarpaNapraNayinAm sevAkshaNE svargiNAm anyOnyam kshipatAmahampraThamikAsammardhakOlahalam VishvaksEnavihAravEtralathikAkampaschirAllumpati

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

Oh Mother Paaduka! Who is there, competent to compose a hymn in praise of Your GuNas! None there can be.Devas compete and clash with one another, to advance to bear You on the head; their effort at priority causes a great furore; Vishwaksena tries,but succeeds only very late, to quieten the situation, with his wand and whip, which works for long, though in sport.

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

(1) UtthamUr Swamy's anubhavam:Oh Mother PaadhukhE! Lord Maadhavan is influenced by His consort and sends You to bless the dEvAs .You also start on this assigned mission by sanctifying the dEvAs through Your stay on their heads for ashort moment . DevAs want to keep You on their heads longer and they push each other to compete for this rare blessing. Lord VishvaksEnA , the chief of protocol of the Divine Couple creates order amidst the commotion by waving his cane over the heads of the jostling dEvAs . He does not hit them since they are Sri RanganAtha BhakthAs , but only threatens them to create order during this unruly scene.Oh Mother PaadhukhE ! Such is Your glory ! Who indeed has the intellect to praise Your many auspicious qualities in a fitting manner ?

(2) Brahma , RudhrAdhan and other dEvAs are not free from their desires ; they regret that that they could not covet for the special position that NammAzhwAr has achieved through his serviceas the Paadhukhais of their Lord .

(3) Here Swami Desikan salutes the Paadhukhai of the Lord as the Loka MaathA . He points out that the DevAs get anxious for the contact of the Paadhukhai on their heads and push each other to become the first recipient (aham prathamikA) of that SoubhAgyam .That commotion by the tight crowd of the dEvAs moving forward creates chaos and disarray.This disorderly scene in front of the AasthAnam of Sri RanganAthA forces VishvaksEnar to shake the cane (vEthralathikA )in his hand to control the surging crowd of dEvAs and restore order...V.S

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

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Sloka #39

39. YoShidBhUtadruShantyapODashamkatasThEmAni VaImAnika StrOtasvinyupalamBhanAni BhasitOdanchatparIkshinti Cha dhUtyAdiShvapi dhurvachAni padayO: KrutyAni matthvEva yat DhatthE thatpraNayam thadEva charaNatrANam vruNE RangiNa:

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

I cling to that Ranganatha Paaduka as my refuge, which holds, in great endearing pose, the feet of the Lord- which transformed, into a damsel, a mere stone, which devastated the Shakatasura, which generated for the world's sight and benefit, the Ganga stream, which revivified an ash-block to rise as Parikshit, and which achieved indescribable feats in messenger work and the like.

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

(1) UtthamUr Swamy's anubhavam: The PaadhukhAs according to Swami Desikan did a lot of research about Sri RanganAthA's Thiruvadi (holy feet) and after that decided that it is the place for them to be associated with as AasrayaNam (refuge).What the Paadhukhais found from the research was : (a)Those holy feet removed the curse of AhalyA and transformed her from being a stone back to her own previous form as the beautiful wife of a great sage. (b)The very same feet of the Lord destroyed the asuran by the name of ChakatA or the wheel .(c)The very same feet measured this earth and heaven and the yonder as Lord Thrivikraman .(d)those sacred feet caused the birth of the river gangA during the same avathAram .(e)Those powerful feet converted a lump of cinder (Saampal) into a living being , who later became King Parikshith .(f) Those mobile feet walked all the way to King DuryOdhanA's court as the ambassador for PaandavAs.The PaadhukhAs understood fully the majestic power of the Lord RanganAthA's Thiuvadi and deliberately and joyously chose them as their place of residence .

(2) Anadavan Swamy's Anubhavam:In the world , the feet are considered in general as a lowly limb of one's body. The paadhukhAs are attached to those feet .Some may question why these paadhukhAs that cling to the feet should be an object of praise by Swami Desikan.In the case of the Lord and the AchAryAs ,their feet are the most exalted . That is why , the Paadhukhais befriended the lord's feet. Those sacred and powerful feats like the AhalyA Saapa VimOchanam , SakatAsura dhvamsam , the measurement of the universes with two steps , the creation of Sacred GangA et al.Recognizing these glories of the Lord's sacred feet , the paadhukhAs sought the union with them and vowed that they would never leave those famous feet .That is why Swami NammAzhwAr speaks often about the Lord's holy feet in his ThiruvAimozhi and came to be known as SatAri Soori .

(3) The last line of this slOkam is a beautiful expression of Swami Desikan's reverence for Swami Sri NammAzhwAr , the SatAri Soori:

dhatthE tath praNayam tadhEva charaNa-thrANam vruNE RanghiNa:

(Meaning ):" anvaya kramam: tath praNayam dhatthE , tath RangiNa: CharaNa-thrANamEva vruNE ". I seek the protection of those Paadhukhais only , which sought and acquired the friendship of Lord RanganAthA's sacred feet ...V.S

Swami Desikan ThiruvadigaLE SaraNam ,

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Sloka #40

40. VandE tanmaDhukaitaBhAripadayOrmitram padatradvayam YattadBhakthiBharAnatEna shirasA yatra kavchidbiBrati dvitrabrahmavinAdikAvaDhipadavyatyAsashankABhara trAsOtkampadashAvisamsThuLaDhrutistraIviShtapAnAm guNa:

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

I pay obeisance to that Padhuka-pair, very friendly to the Lord's feet. (what a great potency they wield!) When some one in devotion bears the Padhuka on his head, the Devas lose their will, shake in fear and doubt as if their respective seats of power would be lost away, say in two or three seconds of time (in Brahma's Time-reckoning).

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

(1)UtthamUr Swami's anubhavam : Here, Swami Desikan points out that the PaadhukhAs have the power even to demote BrahmA and DevAs from their exalted status and confer that status to those, whom it chooses to bless.The implication is that those ,who worship Lord's PaadhukhAs could easily acquire the status of BrahmA and DevAs and thereby replace the current occupants of the positions of BrahmA , IndrA and other DevAs.Inview of that , Brahma Devan and other DevAs become insecure , when they see a devout person wearing the PaadhukhAs of the Lord on his head.Such is the power of the Lord's bejewelled PaadhukhAs in making DevAs out of men and vice-versa.

(2) Andavan Swamy Amubhavam: Oh friend of the enemy of Mahdu KaitabAs !AdiyEn salutes You. You have the power to make the DevAs fear about the loss of their status and rank , when a parama bhakthan wears You on his/her head.You have thus the power to grant any rank and position in the world of humans and devAs ( The inner meaning is that One can acquire all knids of boons and soubhAgyams , when One has AchArya KatAksham ).

(3) When one has deep AchArya Bhakthi , many "impossible' things happen with ease .The devout BhakthA wears the Lord's PaadhukhAs ( Swami NammAzhwAr ) on his head with Bhakthi ( Bhakthi Bhara AanathEna SirasA Bibhrathi). Immediately ,The DevAs become insecure about losing their positions over the thought that the Powerful PaadhuhAs might grant that BhakthA their sthAnams .The devout BhakthA may have utter disregard for those "lofty" sthAnams and yet the DevAs with ChApalyam (attachment and desire ) for their positions become afraid ......V.S

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