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Goto Slokas of this paddhathi

(paddhathi 4)

(Slokas of this paddhathi)




Sri:
Srimathe ramanujaya namah:
Srimathe nigamantha maha desikaya namah:
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Sri Ranganatha Padhuka Sahasram

PADDHATHI #3: Greatness of Paaduka (cont..)

Prabhaava Paddhathi





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Sloka #91

91. anyEShu padmAkamalAsanAdhyaIrangEShu rangADhipathE: shrithEShu PadhAvani! thvAmaDhigamya jAtham padham murArEraDhidhaivatham na:

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

Oh protector of the Lord's feet!While the limbs of the Lord are occupied by Mahalakshmi (chest), Brahma (navel) and others remain there, the Feet alone become the Supreme resort and God for us- evidently because the Feet are occupied by You!

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

(1) UtthamUr's Swamy anubhavam: Oh PaadhukhE ! The limbs other than the feet of the Lord are occupied by MahA Lakshmi, Brahmaa , Sivan and others . The glorious feet of the Lord is however uniquely occupied by You for His protection . Through securing You for its protection , the lotus feet of the Lord has gained a higher status and has become our protector . That is why , we choose the Lord's feet as our saviour. It is because of Your assoication and protection .

(2) Srimath Andavan's anubhavam: In the thirumEni of the Lord, there are different inhabitants. MahA Lakshmi resides on His chest;at the navel is Brahmaa ; on the right side is Lord Sivan. You (PaadhukhA/AzhwAr ) are at His lotus feet . Every one mediates ony the place (Thiruvadi) , where You are . The inner meaning is that every one celebrates the lotus feet of the Lord , since NammAzhwAr ( satAri) eulogized those lotus feet .

(3)Swami Desikan explains why the lotus feet of the Lord becomes the object of our AarAdhanam . He points out the reason : " MurArE: padham thvAm adhigamya na: adhidhaivatham jaatham " (Oh PaadhukhE ! Our Lord's feet obtained Your sambhandham and thereby qualified to become the object of our AarAdhAnam ).....V.S

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

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Sloka #92

92. kshaNam sarOjEkshaNapAdhukE! ya: kruthAdhara: kimkuruthE BhavathyA: akinchanasyApi Bhavanthi shIGram BrUkimkarAsthasya purandharAdhyA:

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

Oh Paaduka! Whosoever does service to You, even for a moment, with devotion,-to him, even if he be devoid of any other merit, devas like Indra become slaves, ready to obey his mere brow-raising gesture of commandment.

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

(1)UtthamUr Swamy's anubhavam: Oh PaadhukE! IndrA and other DevAs become the servant of one, who even for one second became Your servant and held You upon his head with devotion. IndrA and his retinue offer their services to that blessed soul and do not care whether he was rich or poor before he became Your servant .

(2) Srimath Andavan's anubhavam: )Oh PaadhukhE ! when a man or woman performs kaimkaryam for You with affection for even a short period of time , Indran and others serve at his or her command independent of their status prior to serving You.

(3) Swamy Desikan points out here that Indran and other devAs become BhrU Kinkaraas to the one , who had the good fortune of performing with preethi kaimkaryam to the Paadhukais even for the shortest time .BhrU KinkarAs mean those servants , who respond to the gestures ( jaatai ) of the eye brows of the master immediately and execute the Kaimkaryams on the mind of their Masters accordingly .

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

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Sloka #93

93. vahanthi yE mADhavapAdhukE! thvAmuhyantha yEthE dhivi nirviGhAthA: hamsEna nithyam sharadhaBhraBhAsA kailAsagOurENa kakudhmathA vA

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

Oh Paaduka! Those who bear You will become destined to ride, without any obstacle, on the swan-white autumnal cloud or on the white bull of Kailasa (i.e., they acquire the posts of Brahma or Siva).

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

(1)Utthamur Swamy's anubhavam:Oh Maadhava PaadhukE ! Those who place You on their heads become qualified to attain the positions (Pattams) of Brahmaa and Rudraa. Those blessed souls are carried by the Swan shining like the autumnal moon and Nandhi DevA , the white bull resplendent like the peaks of Mount Kailaasam respectively. Oh PaadhukhE ! Your glory and far reaching powers are such that those who adorn You on their heads achieve the status of the riders of the Swan and the Bull .

(2)Srimath Andavaan's anubhavaam: The inner meaning is that those who have deep AchArya Bhakthi will gain Brahma and Siva pattams readily. When Moksha Siddhi can be obtained from such profound AchArya Bhakthi , there is nothing surprising about qualifying for lesser siddhis like the positions of BrahmA and SivA .

(3) Swamy Desikan's choice of the namaskAram to the Lord's Paadhukhai here as "Maadhava PaadhukhE " is suggestive of the topic of this slOkam (Viz).,Moksham . Only Maadhavan can grant Moksham .Hence , Swamy Desikan addresses the Paadhukhais reverentially as "Maadhava PaadhukhE ".....V.S

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

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Sloka #94

94. rudhram shrithO dhevagaNa: sa rudhra: padmAsanam sOpi cha padhmanAbham sa thvAmananthO na punasthvamanyam ka yESha padhAvani! thE praBhAva:

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

Oh Paaduka! Whereas the devas resort to Rudra, Rudra resorts to Brahma , and Brahma resorts to the Lord Padmanabha. But the Lord of infinite splendour is dependent on Your supporting base. Can the type of greatness in Your case be described by any?

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

(1)UtthamUr Swamy's anubhavam: Oh PaadhukhE ! Your glory is unique and limitless. DevAs take their refuge in RudrA; He in turn depends on BrahmA for his protection ;BrahmA resting on the navel-lotus of His father PadmanAbhA seeks latter's rakshaNam .PadmanAbhA , who is limitless in His valour seeks however Your protection to move around to protect BhakthAs in distress. In this regard, You outshine all the other protectors including Your Lord and thus stand on top of the hierarchy of protectors of this Universe.

(2)Srimath Andavan's anubhavam: The inner meaning of this slOkam is that our Lord protects all the beings of the Universe through sadAchAryAs. Those who do not seek the protection of a sadAchAryan will not gain any purushArtham .

(3) The hierarchy of protection for Deva gaNAs is Rudhran, PadhmAsanan and ultimately PadhmanAbhan . That PadhmanAbhan needs His Paadhukai for His protection as He goes about His duties of protecting His BhakthAs and punishing the wicked . The Paadhukai of the Lord however does not seek anyone's protection for performing its duties . Such is its greatness (PrabhAvam )! Swami Desikan concludes this slOkam in a state of wonder and declares: hEy PaadhAvani! yEsha thE PrabhAva: Ka:?( Oh PaadhukhE ! How can One comprehend such an extraordinary glory of Yours?).....V.S

(4) Swami Desikan says first , "Anantha: Sa: thvAm Sritha:" ( The Lord is present everywhere at all times;He seeks You for His protection ). "Thvam puna: anyam na srithA " ( As far as You are concerned, You have not sought anyone else for Your protection ; You are self-sufficient). What a Wonder? How can we begin to understand the magnitude of Your unique glory ?....V.S

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

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Sloka #95

95. parasya DhAmana: prathipAdhanArhAm vadanthi vidhyAm maNipAdhukE! thvAm yathasthavaIvADhigamE prajAnAm dhurIBhavathyuttharapUrvamamha:

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

Oh Paaduka! Discerning ones declare that You are Brahma-vidya that secures Paramapada. It is quite fitting, because when You are resorted to, sins, of the past and the future varieties, both depart. (Strictly the past sins are destroyed; sins of future do not attach)

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

(1) UtthamUr Swamy's anubhavam :Para VidhyA or the knowledge about our Lord is attainable to a very few blessed ones. Oh RanganAtha PaadhukhE ! You however make that difficult-to-attain Para VidhyA easily reachable through Your ability to present quickly Your Lord's sacred feet standing on You . Those holy feet are the goal of the PrapannAs , who take refuge in the Lord for their Moksham . Through their worship of You ,Oh PaadhukhE, You remove their sins to enable the Mumukshus to receive the blessings of the vision of the Lord's lotus feet and thereby become well versed in the Para VidhyA .

(2) Srimath Andavan's anubhavam :

Oh MaNi PaadhukE ! Lord RanganAthA destroys the sins of any one , who performs Prapatthi or practises Bhakthi Yogam . Your Lord not only banishes sins accumulated until the time of Prapatthi but also makes sure that the sins accumulated unconsciously do not stick to that noble soul .Similarly , Lord RanganAthA acts to remove the sins of those , who adorn You ( His Paadhukai ) on their heads with devotion .Therefore the learned ones recognize You as the embodiment of Bhakthi and Prapatthi. The inner meaning here is that those , who seek the refuge of a SadAchAryan receive the anugraham of the Lord ,(viz)., Sarva Paapa VimOchanan .

(3) Swami Desikan addresses Lord RanganAthA as "Parasya DhAmna:" in this slOkam (i.e).,He is the supreme tEjas or ParandhAman . The word DhAman has two meanings : (1) the abode or the place of dwelling (2) Lustre . That Lord ParandhAman residing in BhUlOka Vaikuntam (parama padham on this earth ,His LeelA VibhUthi ) is saluted here as the Param-Chudar or Param-JyOthi as visualized by Swami NammAzhwAr (SatAri Soori )below :

paramsudar udampAi Azhukku Pathittha UdampAi karanthum thOnRiyum ninRum kaitthavangaL seythum ViNNOr SirangaLAl VaNangum THIRUVINNAGAR sErntha PIRAAN VARAM KOLL PADHAM ALLAL ILLAI YAAVARKKUM VANSARANE ......ThiruvAimozhi: 6.3.7

It is so delightful to see how the Param-JyOthi of ThiruviNNagar at His Abhaya Sthalam is connected by Swami Desikan through NammAzhwAr's ThiruvAimozhi in the context of the above slOkam .One is also reminded of the JithanthE Sthothra Vaakhyam : " dEvAnAm dhanavAnAm cha saamAnyam Adhidhaivatham ".

The meaning of the ThiruviNNagar paasuram of SatAri Soori has been given by U.Ve.VedAntha Desikan Swamy of ThiruviNNagar this way :

" The Lord has a fine , finite , visible , supremely effulgent Form, a Sui generis experience for His BhakthAs; He is also the soul of the dirt-and- filth filled world that is visible to all, which world is His body , this form of His being understood and even believed by the non-devoted; in this latter form , too, no stigma of the body will attach to the soul ( contrary to the ordinary rules: If one does a bad deed , one's soul becomes sinful and has to suffer!). The non-devoted ones could even disbelieve the soul-nature of the Lord , because they do not see Him. He conceals Himself from the non-devoted. Bur to the devoted ones , He is ever present in BOTH ways.

ADIYEN WOULD ASSERT THAT FOR ANYONE TO SEEK SALVATION , THERE IS NO OTHER PATH, NO OTHER REFUGE EXCEPT THE FIRMLY HELPING FEET OF THE LORD OF THIRUVINNAGAR , WHOM ( AND WHICH PLACE ITSELF ) THE NITHYASOORIS THMSELVES (NOT TO SPEAK OF DEVAAS AND OTHER DEMI-GODS) RESPECTFULLY WORSHIP WITH BENT HEADS."......V.S

Swami Desikan captured the essence of the power of the sacred feet (and the Paadhukais seen there) of the Spreme Effulgence ( ParamjyOthi) at ThiruviNNagar dhivya Desam . Swami reminds us of the sadhupadEsam of SatAri Soori in Tamizh Vedam of ThiruvAimozhi that there is no other path , no other refuge for one seeking Moksham , (Naanya: panthA ayanAya VidhyathE )except the firmly helping feet of the Parama Padha Naathan ...V.S

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

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Sloka #96

96. DhanyA Mukundhasya padhAnuShangAth DhanIyathA yEna samarchithA thvam vAsasthadhIyO maNipAdharakshE! lakshmyALakAmapyaDharIkarOthi

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

Oh Paaduka! You are previleged to have the association with the Lord's feet. Whosoever pays homage to You in a desire to secure riches, his residence becomes blessed with wealth to such a degree that even Kubera's city would be inferior in affluence.

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

(1)UtthamUr Swamy's anubhavam : Oh Mani PaadhukhE ! MukundhA's lotus feet never leave You. Due to that powerful assoication , You have attained great prowess. When You are worshipped by some , who seek earthly wealth , You confer on them the riches that are superior to those of KubErA , the Lord of wealth .

(2) Srimath Andavan's anubhavam: The inner meaning of this slOkam is: PerumAL is under the influence of the AchAryAs. Hence, when some one worships the AchAryAs with devotion for the sake of gaining earthly riches, those people succeed in getting immense wealth through their (AchAryan's) grace and sambhnadham with the GitAchAryan .

(3)Swami plays with the words " DhanyA " and "dhanIyathA " in this slOkam . First , he states that the Paadhukhai is blessed because of its sambhandham with MukundhA's sacred feet ( Mukhundhasya Padha-anushangAth DHANYAA thvam).

Next he focuses on those , who are not such dhanyAs , but are " dhanIyathA " (desirous of becoming wealthy ).Swami points out that the houses of those desiring dhanam are filled with riches far greater in value than those found in the mansion of the Lord of Wealth , KubEran at his city of ALakApuri .Swami Desikan lays a condition for such boon to come the way of the arthArthi ( one who prays for wealth).Swami emphasizes that the arthArthi has to worship his/her AchAryan with great bhakthi (DhanIyathA yEna samarchithA , tadhiya: Vaasa: LakshmyA ALakAmapi adhikarOthi).That worship of the AchAryan with sraddhA is however a prerequisite....V.S

(4) Lord KrishNA describes in one of the GitA slOkams (Chapter 7.16) the four kinds of virtuous men , who worship Him -the distressed (Aartha:), the wealth seekers (arthArthi), the seekers after knowledge(Jigyn~Asu) and the men of true knowledge( Jn~Ani). In this slOkam , Swami Desikan refers to the wealth seekers and their approach of AchAryAs with devotion .The wealth seekers can be of two types:(a) the distressed one (Aarthi) , who has lost his position in life and his wealth (b)the other one, who aspires for wealth(arthArthi ) and has not yet attained it prior to reaching the sacred feet of the sadAchAryan to get his wish fulfilled .Between these two categories of people seeking wealth , there is not much of a difference. When these people seeking wealth worship their AchAryan with sraddhA , then even their limited wishes come true and they attain wealth of an extraordinary kind that exceeds the wealth of KubErA (Dhanapathi gruhAth -- vaanchithAnAm vasUnAm dhArA: adhikam adhikam niryAnthi -- Sri Sthuthi ,slOkam :16). Such outpouring of wealth arises from the Lakshmi KatAksham facilitated by the AchAryAs ( YasyAm YasyAm dhisi viharathE Devi dhrishtis thvadhIyA ,tasyAm tasyAm ahamamahamikAm tanvathE sampadhOgA:--Sri Sthuthi: slOkam 15). Swami Desikan in his own life demonstrated his power as a great AchAryan through his appeal to PerumdEvi ThAyAr at Kanchi , when a poor BrahmachAri begged for wealth to get married .A shower of golden coins resulted as a result of Swami Desikan's prayer on behalf of the poor BrahmachAri seeking relief from his poverty ...V.S

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

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Sloka #97

97. PadhEna VishNO: kimuthEtharEShAm visrujya Sangam samupAsathE thvAm karOShi thAn kim thvamapEthakAmAn kAlEna pAdhAvani! sathyakAmAn

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

Oh Paaduka! Those who have abandoned all attachments-attachment for the Lord's Abode and naturally all lesser goals-but meditate on You, are destined to become 'true-willed'. You make people, (who have renounced all desires this way) firmly placed in a will to achieve whatever is wished for!

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

(1) UtthamUr Swamy's anubhavam: Oh Lord's PaadhukhE! Those who worship You discard the worldly wealth and prefer You as their object of worship even over the holy feet of Your Lord. They consider service to You here on this earth more important than reaching Sri Vaikuntam . What do You do to these worshippers of Yours, who have abandoned every thing for You ? Your grace confers on them automatically great wealth in this universe and Moksham at the end of their lives.They did not seek those blessings , but You make sure that they obtain those blessings as well without their asking for them .

(2) Srimath Andavan's anubhavam :Oh PaadhukhE ! When some righteous men meditate on You and believe firmly that they need only You and not even PerumAL , then PerumAL takes them directly to His paramapadham .For those, who attain Moksha Siddhi , eighth guNams are automatically acquired :

(1)apahathapAthmA ( No acquisition of paapams) (2)Vijara:( No Old age/eternal Youth ) (3)Vimruthyu: (No death) (4)VisOka:(No sorrow) (5)Vijigathsa:( no appetite/pasi ) (6)apipAsa: ( no thirst ) (7)sathya kaama:( possessor of true love or one who has firm desires in the way Swami Desikan jocularly refers here ) (8)sathya sankalpa:( One with true or unfailing resolution)

Swami Desikan jocularly observes here that the one who abandoned all his desires in favor of the paadhukhai is now loaded the above GuNAs as riches or possessions .

(3) Swami Desikan asks the Paadhukhais a question here: " apEtha KaamAn thaann kaalEna sathya-kaamAn kim karOshi? " For those , who left their other desires behind including PerumAL in favor of You , why do You make them possessors of the enjoyable items (sathya-KaamAn)such as the eighth guNAs ? ....V.S

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

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Sloka #98

98. aBhyAsayOgEna nigruhyamANaIrantharmuKhairAthmavidhO manOBhi: mAtasthvayA gupthapadham praBhAvAdhanvEShayanthyAgamikam niDhAnam

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

Oh Paaduka! Those who have the right swaroopa-jnana, the knowledge of the soul and its nature exercise restraint on their senses and contemplate on You and the Lord.

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

(1)UtthamUr Swamy's anubhavam: Oh Merciful Mother PaadhukhE! Those sages with sharp intellect abandon the pursuit of wealth , perform penance and search for the holy feet of the Lord hidden by Your power. Those holy feet of the Lord are normally found through the tradition of the study of VedAs. These sages worship you without interruption and as a direct result are able to discover that golden treasure ,the Lord's sacred feet without following the traditional routes .

(2)Srimath Andavan's anubhavam: Oh PaadhukhE ! Those who understand clearly the svarupams of JeevAthmA and ParamaathmA control their mind and meditate on the object of eulogy by the VedAs , Your Lord wearing You on His lotus feet . The inner meaning is that those who comprehend precisely the svarUpams of JevAthmA and ParamAthmA meditate on the AchAryAs and PerumAL.

(3)The way of the Aathmavidha: ( those who are knowledgable about the Aathma SvarUpam) is described here.What do they do? They meditate on the treasure hidden in the mountain of VedAs, PerumAL , whose feet are protected with pride by the Paadhukhais.

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

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Sloka #99

99. mUrDhnA dhaDhAnAm maNipAdhukE! thvAmutthamsitham vA puruSham BhavathyA vadanthi kEchith vayamAmanAmasthvAmEva sAkshAdhaDhidhaivatham na:

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

Oh Paaduka! Some would regard You (who bear the Supreme Person) or the Lord Himself (who is borne by You as a head-ornament as it were) as the Deity to be worshipped. But we would, however, hold You directly as the supreme Deity for us.

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

(1) Sri UtthamUr Swamy's anubhavam: Oh Mani PaadhukE ! Those who place You on thier heads such as Rudran, BrahmA and the fortunate human beings are considered by some to be supreme Gods. This distinction is conferred on them by Your holiness . Hence, for us , You are the supreme most among the Gods.

(2) Srimath Andavan's anubhavam: Oh MaNi PaadhukhE ! Some are of the opinion that the Paadhukhai that carries the perrumAL should alone be worshipped . Others state that the Lord , who is wearing the Paadhukhai should only be worshipped. We opine that You without PerumAl should be the object of worship.

The inner meaning is that between the two camps recommending the exclusive worship of PerumAL or His Paadukhais (AchAryALs), Swamy Desikan opts for the route of Madhura Kavi , who chose the exclusive worship of his AchAryan and stated that preference in his Paasuram , " thEvu MaRRaRiyEn ".

(3) Swami's clear statement on the preference for the worship of SadAchAryan (SatAri/NammAzhwAr here ) over the Lord Himself comes out this way: " vayam thu SaakshAth thvAmEva na: adhidhaivatham aamanAma:" ( When it comes to our preferred choice,We opt for the exclusive worship of Yourself alone as the One , who confers all auspiciousness on us)...V.S

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

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Sloka #100

100. mUrDhnA sathAmaDhasthAdhupari cha vishNO: padhena sanGhatithAm adhavIyasIm vimukthE: padhavImavayanthi pAdhukE! BhavatIm

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

Oh Paaduka! With the heads of Sadhus below You and the feet of VishNu over You, You are rightly recognized as the shortest route to Moksham.

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

(1) UtthamUr Swamy's anubhavam: Oh PaadhukhE ! On Your lower side , You are resting on the heads of the fortunate , who worship You ; on Your upper side , Sri RanganAthA's holy feet are present . Therefore , the distance for Parama Padaham or Lord's abode is made very short by You for Your BhakthAs. They reach VishNu Padham or Sri Vaikuntam very quickly through the shortest of all the routes .

(2)Srimath Andavan's anubhavam: When one wears the Paadhukhai of the Lord with Bhakthi , One can easily reach the sacred feet of the Lord . The path of Moksham has Swami NammAzhwAr (Satari) on one end and the Lord's feet on the other end . The inner meaning here is that the sishyan of a SadAchAryan is united with PerumAL in His Parama Padham , when he or she takes refuge at the SadAchAryan's feet through Prapatthi .

(3) Here Swami Desikan dwells on the unique status of the Lord's Paadhukhais . Swami points out what is under the SatAri and what is above it .He says: "adhasthAm SathAm (santha:)moordhnA sangaDithAm , upari VishNO: padhEna sangaDithAm ". Below one finds the heads of the Mumukshu: and prapannAs: and above one finds the Lord's sacred feet united to the SATari.

In the second paadham of this concluding slOkam of PrabhAva Paddhathi, Swami Desikan succinctly describes the shortest route to Moksham : " Bhavatheem VimukthE: adhaveeyaseem padhaveem avayanthi " (The great ones recognize You as the shortest route to Moksham ). The essence of Srimath Bhagavath GitA is summarized here. After teaching ArjunA about the difficult-to-practise Bhakthi and JnAna Yogams , Lord KrishNA removes the despair of ArjunA at the end of His GitOpadEsam and teaches his Sishyan about the easy route of Prapatthi Yogam to reach Him and Him alone (MaamEkam Sharanam vraja)and assures ArjunA not to sorrow over his state anymore(Maa Sucha:). Prapatthi through a SadAchArya ( ukthi Nishtai , AchArya Nishtai ) is pointed out by Swami Desikan as the shortest route to Moksham and delivereance form the cycles of Births and Deaths....V.S

(4)The hundred slOkams of PrabhAva Paddhathi group fall under three categories :(a)the First 20 slOkams, where Swami Desikan described the immensity of the glories of the PaadhukhAs of the Lord as celebrated by Vedams and purANams (b) the next 10 slOkams , where Swami dwelt on the reasons for the name of "SatakOpan " for the Lord's Paadhukhais.(c)the remaining 70 slOkams , where Swami Desikan paid his own tribute to the sacred Paadhukhais and their role in blessing us with Moksha Siddhi .....V.S

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