Sri Ranganatha Paadhuka Sahasram

SrI:

SrI RanganAtha PaadhukA Sahasram

Translations & Commentaries by Oppiliappan Koil Varadachari SadagOpan

SlOkam 71 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! You perform the protection duty, whether You remain on the heads of Indra and other guardians of the 8 directions or You are below the feet of the Lord. Great individuals do not change their nature, wherever they may be.

1) UtthamUr Swami’s anubhavam: Here, Swami Desikan answers the doubters, who question him equating the PaadhukhA's powers with that of the Lord's sacred Feet. He says: "Oh PaadhukhE! Your vow is to protect one and all with whom You come into contact. Your Lord protects from above, when You rest on His devotee's heads. You protect the Lord's holy feet from below. This way Your vow is fulfileld always. Your reputation does not ever diminish as a result of protecting from above (Deva's heads) and below (the Lord's feet). You never fail therefore to protect anyone, who comes in contact with You.

2) Srimath Andavan’s anubhavam: Oh PaadhukhE! You protect the padham (status) of the Digh PaalakAs by adorning their heads. You stay at the Scared feet of Your Lord and protect His padham (Lotus Feet). It is said that MahAns will behave exactly the same way at all levels (sthAnams) regarding their anugraham and DayA. Swami Desikan hints that Indran and others wear the SatAri on their heads, which is worn by PerumAL and through that act protect their sthAnams and Isvaryams.

3) Swami Desikan uses the word "Padham" twice in this slOkam. In the 1st instance, the Paadhukhai sits on the heads of IndrA and Dhig PaalakAs and protects them against losing their padhavis (padham). The Paadhukhai also reaches the Lord's feet and protects them (padham prathipadhya PadhamEva parirakshasi). In this matter, Swami Points out that The Paadhukai behaves like the great souls and its glories are like that of the great Ones, who have Sama BhAvam (equanimity) in their dealings with every one independent of their status. Swami Desikan ends up with a rhetorical Question: GarIyasAm PrabhAva: kvanu bhidhyEtha? (Where would the glories of MahAnubhAvAs become different?)

SlOkam 72 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! For You invested with the honour of presiding over the protection of all 3 worlds, the Lord's feet are verily a head-ornament, a crown so to say!

1) UtthamUr Swami’s anubhavam: Oh Gem-studded paadhukhE! Since You protect the Lord's feet, which in turn protects the world, the Lord's feet appear more like the decorations for You. Thus, the Lord's feet become classified in the category of adorning jewelery for You.

2) Srimath Andavan’s anubhavam: PerumAL Thiruvadi is the Crown for the Paadhukhai.

3) Swami Desikan states that the Paadhukhai of Sri RanganAthA is the queen of the 3 worlds and the Lord's holy feet are the Crown for that queen. Swami gently reminds us that the crown is not worn by anyone except the most exalted. Swami classifies the Lord's sacred feet as "Parikarma kODilagnam" or of the category of jewelery.

SlOkam 73 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! You are evidently much kindlier to Bharata than Rama's feet were. Beacuse, when Bharata returned grief-stricken, without getting Rama back to Ayodhya, he derived, in You, what he asked for and he never suffered later any disappointment.

1) UtthamUr Swami’s anubhavam: Oh PaadhukhE! You exceed the glory of the Lord's feet through the quality of affection that You show to those, who worship You. It is because of that special quality of affection, BharathA was consoled and was able to quell the sorrow arising from the sepaeration from Lord RamachandrA's holy feet.

2) Srimath Andavan’s anubhavam: BharathA was sorrow stricken over the seperation from his Brother. After Bharathan received You, his sorrow subsided somewhat. Oh PaadhukhE! Because of Your affection for the people of AyOdhyA, You cheered up Bharathan. The inner meaning is that AchAryA's Vaathsalyam for the chEthanAs is even more than that shown by PerumAL.

3) Swami Desikan says here that the Paadhukhai had more affection for the Mumukshus than even for the tender feet of Sri RaghuvIran. Because of this nikAma vathsalA svarUpam, Paadhukhai made it possible for Bharathan not to suffer from the ViyOgam from the seperation from Sri raamA as before acquiring their Lord.

SlOkam 74 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! The guardians of the directions (such as Indra, Rudra, etc,) come and worship You, after leaving off their umbrellas and other paraphernalia. What reward they get! They now dervie a lordship and enjoyment of the perfect honour and paraphernalia-not attainable to others!

1) UtthamUr Swami’s anubhavam: Oh PaadhukhE adorning the holy feet of MukundhA! It is Your overflowing and matchless affection that confers the comfort of immesurable wealth and unquestioned status to the Lords of the 8 directions. They forsake their umbrellas duirng the heat of the day and step out with unprotected heads to receive You on their heads with affection. They enjoy the cool shade of Your contact and become enrichd .

2) Srimath Andavan’s anubhavam: Oh PaadhukhE! When Your Lord wears You on His lotus feet and goes about His sanchAram, the Digh PaalakAs walk behind You without their umbrellas covering their heads. Through this act, they come under Your comforting shade and attain all riches. The inner meaning is: When we are with AchAryAs and PerumAL, we should not use the umbrellas even if it is noonday's heat. We wil not be affected by the mid-day heat, when we are with Them. VisEsha Sukhams result. This is part of Their PrabhAvam.

3) Swami Desikan chooses exquisite words to describe the unique blessings conferred by the Mukundha Paadhukhais (Moksham granting AchAryaas). When we have their (AchAryA's) sambhandham, then the unattainable (dhurApam) comes within our reach. Swami Desikan says: ThvAm abhigamya anyai: dhurApam anaga: chAyam bhOgam avApnuvanthi. The word "chaayam" means both lustre (Kaanthi) and shade (Nizhal). Those, who have the AchArya sambhandham attain and enjoy these BhOgams.

SlOkam 75 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduke! Discerning people discard the paths of dubious efficacy. They devote themselves to You wholly, without any other resort or aim; by reason of the bliss-enjoyment that is unique in Your association with the Lord's feet.

1) UtthamUr Swami’s anubhavam: Oh PaadhukhE of the Lotus-eyed Lord! The great Ones abandon the dubious approaches charactrestried by pains and pleasures and fix their minds only on You to obtain the aunalloyed bliss of union withthe Lord's holy feet in a manner similar to You.

2) SA’sanubhavam: Oh Lord's PaadhukhE! Few great Ones abandon Karma Yogam and other UpAyams to secure Moksham and instead meditate on You. The inner meaning is that the fortunate few place their total faith in their AchAryAs and do not engage in other upAyams to secure Moksham.

3) The anushtAnam of the mahantha: (the great Ones) is alluded to here. They leave the upAyams that are doubtful regarding their ability to yield phaalan (SithAsithAn upAyAn apahAya) and seek the BhOgam of seeking refuge in You (tvadhasAdhaaraNa BhOga SaabhilAshA: Santha:). They develop a way of life that does not focus on anyone except You (TvadhanyatayA Vrutthim bhajanthi). Unconditional AchArya Bhakthi is referred to here as the preferred way of life of the enlightened Ones.

SlOkam 76 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka what an interesting feat of fate! Those in the world who bow to You and those who do not bow like this, reap the same return that the head becomes fit to be described as "anuthamanga"! (In the former case, it means that there is nothing superior to the head; in the latter case, it means not superior, i.e, inferior head!)

1) UtthamUr Swami’s anubhavam: Oh PaadhukhE! It is amazing that those, who have the good fortune to wear You on their heads as well as those, who do not have that blessing seem to get the same results. Here Swami Desikan uses the word, "anutthamAngA" to explain this paradox. Head is the Utthama oer superior limb of th body. In the case of the fortunate, wearing the paadhukhAs make their heads "anutthamAngA" because those heads are seen below the PaadhukhAs .In the case of the unfortunate ones not having the good fortune of earing the PaadhukhAs of the Lord on their Utthama angA (Superior limb or the head), those heads become inferior limbs (anutthamaaangA) of their bodies.

2) Srimath Andavan’s anubhavam: The word anuthamAngam has 2 meanings: the most lofty limb or the lowly limb. Those who wear the PaadhukhAs on their heads have a superior limb and those who do not have heads that are to be characterized as inferior limbs. The inner meaning is that those who seek the holy feet of a SadhAchAryan is to be considered as a puNyasAli and those, who do not have that srEyas are to be considered as inferior in status.

3) Swami Desikan states that the Vidhi VibhAgam (karma visEsham) is the determnining factor in seeking refuge at the holy feet of the SadhAchAryan or not. For both of them, Swami Desikan points out in his unique way of double entendre that the UtthamAngam becomes in a strange way anutthamAngam (ubhayEshAmapi utthamAngam anutthamAngam upajAtham).

SlOkam 77 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! Your greatness as well as my sin-stock are both infinite in magnitude. But interestingly, the latter can have hope for annihilation from the former only, as a rule always.

1) UtthamUr Swami’s anubhavam: Here, Swami Desikan plays with the words "anantha saaram". These words can have a double meaning as in the case of "anutthamAngA" in the previous slOkam. In one interpretation, "anantha Saaram" means the essence of the glory of AnanthA or Adhi Seshan, who is considered to have taken the form of the Lord's Paadhukhai. Here, Anantha saaram means the majesty of Paadhukhais. In another interpretation, Ananhta Saaram stands for the limitless strength or the enduring strength of one's accumulated sins. Swami Desikan points out that the similarity between the glory of PaadhukhAs and his heap of sins and concludes that both have limitless attributes. Inspite of their superficial similarity, it is no wonder that the PaadhukhA's limitless power destroys effortlessly "the limitless power" of his sins, when he sinner wears the noble PaadhukhAs on his head.

2) Srimath Andavan’s anubhavam: Oh PaadhukhE! There are no limits to Your glories and my sins. But, because of your unmatched power, all my sins vanish on contact with You. The inner meaning is that the AchAryA's PrabhAvam chases away even the greatst sins of the mightiest sinner.

3) Swami Desikan says: Kesava PaadhukhE! tava prabhAva: mama Dushkarma cha ANANTHASAARE NANU? Indeed Your PrabhAvam and my transgressions through saasthrOllankanam (Dhushkarama) are limitless in their scope. Even then (TathApi), the 2nd one (dhushkarmA) is put to shame (parAbhavam) by the 1st one (your PrabhAvam) and is chased away. The play between the words PrabhAvam and ParAbhavam is splendid indeed.

SlOkam 78 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! True that the Lord bears the whole Universe as if its constituents constitute His weapons and ornaments; so trivial is His world-bearing responsibility for Him. But then You bear such a Lord as Your head-ornament, without a trace of strain! (You become Seshi to that Seshi!)

1) UtthamUr Swami’s anubhavam: Oh Gem-studded Paadhukhais of the Lord! The very same Lord, who has the entire universe and its contents as His weapons and jewelery, becomes the jewelery on Your head. When He wears You, He becomes like a jewelery to You and thereby Your superiority is revealed by Him.

2) Srimath Andavan’s anubhavam: The Lord of Srirangam bears the entire universe as His AbhAraNams and Aayudhams. Even that magnificent Lord bearing the entire Universe, You carry Him on Your head without much effort. The inner meaning is that the entire world is under the control of the Lord. That Lord is under the control of Swami NammAzhwAr (SatAri), His Padhukhai.

3) The choice of words to contrast the effort of the Lord in bearing the entire Universe and its contents as Jewelery and weapons and the Paadhukhais holding that Lord effortlessly on its head is beautiful. The Lord's effort is described as "Bibharthi" and the paadhukhai's effortless effort is explained as "DhAryathE". The Lord bears all the Universe all alone (Ya: kEvalam akhilam visvam bhibarthi); Even that mighty Lord of such unparalleled valor, the Paadhukais wears Him on its head like a light lotus flower without effort (sOapi thvayA aklamEna sEkarathayA yEva dhAryathE). What splendid imagination and skills that the Kavi Simham displays her!

SlOkam 79 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! I consider You as the goddess for Bharata; as the dharmic housewife of Rama's feet; as the annihilator of our sins; as the Super-queen for all worlds.

1) UtthamUr Swami’s anubhavam: Oh Raama PaadhukE! You cannot be an inanimate object. If you are animate, I deem You to have the feminine gender and serving Rama as His better-half and thereby qualifying as His sahadharma-chaariNi. When You are understood to assume this role as His Dayaa Devi and a co-performer of all of His righteous acts, then, it is easy to relate to the blessings that you confer on those, who seek refuge in You. BharathA is the supreme witness to this phenomenon. He ruled the kingdom of Lord RamachandrA with Your blessings, while You exercised Your role as the Lord's sahadharma-chAriNi.

2) Srimath Andavan’s anubhavam: Oh PaadhukhE! Bharathan worships You. Your Lord travels wearing You on His Thiruvadi. You shine as the Empress of the Universe. You banish all the sins of those, who are Your BhakthAs. Thus, You are like Periya Piraatti. The inner meaning is that the AzhwArs and AchAryALs are like the Devis of PerumAL.

3) The 3 beautiful tributes paid in this slOkam by Kavi Simham to the Raama Padhukhais are: 1) Raama Paadha Sahadharma-chAriNi 2) nikhila Paadhakac-chidham and 3) asEsha JagathAm adhIsvari. The sacred PaadhukhAi with such glories is described as "Bharatha adhidEvathA" (the sacred object of worship by Bharatha Swami).

SlOkam 80 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! Siva bore You on his head with great relish, in order that Ganga on his head could get relieved of the bad taint acquired to it because of the contact with Brahma's skull (That Siva became holy and auspicious because of Ganga from the Lord Vishnu's feet falling on him is a different story; here Ganga herself is being sanctified.)

1) UtthamUr Swami’s anubhavam: Oh Kesava PadhukhAs! You do an important service to Rudran through Your unique kindness. Devi GangA residing in the knotted tresses of Rudran's head originated from Lord VishNu's Paadhams. She now finds herself next to the skull that Rudran wears as a decorative jewelery. Devi GangA begins to worry that she as a remover of every one's sins will no longer be able to do so because of her juxtaposition with an inauspicous object (viz), BrahmA's skull. Oh PaadhukhE of the Lord! When Rudran wears You on His head, You dispell the sorrows of GangA Devi. The amangala object, the skull, gets sanctified through contact with You and reaches now an auspicious state equal to that of holy GangA. She sheds her fears of being polluted by the proximity of that skull and breathes easy.

2) Oh PaadhukE! Lord SivA adorns You with longing on His head. He houses Devi GangA on His head. She resides next to the skull of BrahmA (Brahma kapAlam). Does Lord SivA place You on His head to remove the asuddhi arising from the contact with the skull? The inner meaning of this slOkam is that Sambhandham with other BhagavathAs can only eliminate any dhOsham that comes the way of BhagavathAs.

3) Swami Desikan chooses a set of beautiful words to describe Lord SivA: "BaalEndhu VibhUshanan" (The One who wears the young crescent Moon on His tresses). He recognizes Devi GangA as "VishNu PadhyA", the One who arose from the sacred Paadham of Thrivikraman. The GangA Devi who acquired sacredness through sambhandham with the Lord's holy feet has another sambhandham (Vyathishangam), while she resides on Lord ChandrasEkaran's head. GangA Devi worries about "Vyathishanga DhOsham" through association as a neighbor with the inauspicious skull. Lord SivA comes now to the rescue of the worried GangA Devi and adorns the PaadhukhAs of His Master, Sri RanganAthA and has the inauspiciousness of the skull banished through sambhandham with the sacred PaadhukhAs.

SlOkam 81 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! The creation of this entire world is vested in You. (Brahma does the job, wearing You on his head). But then lest a stigma in the sense of a lady presiding over the kingdom should vex the people of the world, You are referred to as (Ranga) Nathapaduka, as if to add a male master's name to You!

1) UtthamUr Swami’s anubhavam: Here Swami Desikan addresses the objection of those, who say that PaadhukhAs cannot serve as the empress of the Universe since their gender is feminine. Swami Desikan says: "Oh MaNi PaadhukhE! You rule over the entire world and in the beginning create all living (chetanA) and inanimate (achEtanA) beings of this world. Any objection as to how You can perform such an impossible act because of Your status as a lady is dispelled, when the objector understands that Your real name is Naatha (RanganAtha) PaadhukhAs. The addition of Your Lord's name as a prefix before Your name serves to solve this riddle".

2) Srimath Andavan’s anubhavam: Oh PaadhhukE! In the matter of ruling this universe, you are even more skilled than Your Lord. Even then, the people refer to You as PerumAL Paadhukhai. The reason is that AnAyakam (leaderlessness), Bahu Naayakam (Leadership by many), Sisu Naayakam (Leadership by a child) and SthrI Naayakam (Ruling by Amazon like women) are considered by SaasthrAs to be not auspicious. Therefore, people attach the name of Your Lord to remove any hint of dhOsham to Your rule. The inner meaning is that AchAryAs are superior to PerumAL and yet they are subordinate to their Lord and hence they are recognized as PerumAL's manishyALs.

3) Swami satisfies the critics who are doubtful about the efficacy of a land ruled by a Woman, even if She may be very competent (SthrIrAjya DhOsham). He says these doubts are quelled by "Naatha VisEshaNam", the insignia of PerumAL's name being attached to the Paadhukhais as Naatha Paadhukhais.

SlOkam 82 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! You permanently bear the Lord (who Himself bears all the worlds) by Your intrinsic greatness; but then this greatness is a moiety - a palmful - compared to the greatness the devotees acquire by reason of their bearing You on their heads!

Note: This is not belittling the Paaduka by any stretch of imagination even. Bhaktas derive their greatness now only from Paaduka. They are more praiseworthy. That is the implication here.

1) UtthamUr Swami’s anubhavam: Oh Gem-bedecked PaadhukhE! You carry always the Lord on Your back, who carries the world itself! This is possible because of Your unique status and glory. Your devotees, who bear You on their heads fully understand this glorious attribute of Yours.

2) Srimath Andavan’s anubhavam: 3 things are compared here. The Lord carries the world; PaadhukhA carries the Lord; BhakthAs carry the PaadhukhA on their heads. The glory of the BhakthAs carrying You on their siras is smaller than that of Yours carrying PerumAL on Your back. The inner meaning is that PerumAL Bhakthar's Bhakthars are superior to PerumAl's Bhakthars. Thirumazhisai AzhwAr refers to this tattvam in his aruLiccheyalkaL as: yEtthi iruppaarai vellumE maRRavarai saatthi iruppAr tavam".

3) Swami states here that BhakthAs, who adorn Paadhukhais on their heads make the glory of Paadhukais bearing the Lord on its back pale into insignificance compared to their own glories. Swami says here that the measure of that glory of PaadhukhA is like the measure of water held in the palm of a man's hand (ChuLakam )compared to the infinitude of an Ocean.

SlOkam 83 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! In being proximate to the feet of the Supreme Lord, Nithyasooris like Adisesha and Garuda are equal to You. (The Lord's feet are placed on these too on occassions). Nevertheless they would bear You on their heads, somewhat as Parivatta-honour. You become crown-like ornament for other Nityasooris.

1) UtthamUr Swami’s anubhavam: although some Nitya Sooris like Garudan and Adhi Seshaa have authority and status, their situation is improved by adorning You (PaadhukhE) on their heads. Your uplifting power can be inferred from this happening. Garudan and Adhi Seshan in total service to Your Lord wear You with Bhakthi on their heads like a parivattam to celebrate Your lofty status.

2) Srimath Andavan’s anubhavam: Oh MaNi PaadhukE! Garudan, Adhi Seshan and Yourself have the same kind of nithya- Kaimkaryam to Your Lord. Inspite of it, they do not treat You as their equals; they announce to the world about Your exalted status by adorning You on their heads like a parivattam.

3) The same kind of nithya-kaimkaryam performed by Garudan, Adhi Seshan and the MaNi Paadhukhais is at the sacred feet of the Lord. That gives them all ThulyAdhikAram. Inspite of it, Garudan and Adhi Seshan place You on their heads (utthamAngai:) like the decorative parivattam (sEshAsamam utthamsayanthi). Swami Desikan states that "Sesha GaruUtthmadhAdhya: thvAm svayam utthamAngai: uttamsayanthi". Nobody tells or commands or instructs them to adorn the PaadhukhAs on their noble heads. Recognizing the sacredness of the Lord's PaadhukhAs, they instinctively act by themselves (svayam).

SlOkam 84 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! The menfolk, who out of a foolish vanity, do not care to bear You on their heads, have become destined to get their fate-letters which were good and favourable, to be transformed into bad and evil-foreboding! (we can change our fate favourably by bearing Sataari)

1) UtthamUr Swami’s anubhavam: Oh the holy Paadhukhais of MukundhA! There are some, who out of ego and arrogance stay away from wearing You on their heads. For those, even the auspicious writings on their skulls by BrahmA turn into inauspicious writings and cause them harm. These doubters of Your glory experience many hardships here on earth.

2) The inner meaning of this slOkam is that the good Brahma lipi on the head of one, who does not celebrate NammAzhwAr turns from good to bad. The situation referred to here is just the opposite to that alluded in slOkam 50. There Swami Desikan mentioned that through its powers, the PaadhukhAs transform bad Brahma Lipi into good Lipi, when they adorn the head of a devotee.

3) In the previous slOkam, Swami Desikan stated: "Sesha- GaruthmadhaadhyA: svayam utthamAngai: sEshasamam thvAm UTTAMSAYANTHI. He described NithyasUris like Adhi Seshan and Garudan by their own volition adorning the Paadhukhais as Parivattam and enhancing their status. Here, Swami talks about those deluded ones, who push away the Paadhukhais and do not offer it the reverence that it requires: "thvAm mOhAth ANUTTHAMSAYATHAAM JanAnAm Murdhni sthithA: prasastha Varna aavaLaya: dhurlipaya:". Swami Desikan compares the status of the Uttamsayantha: (wearers of the Paadhukhais) with anutthamsayantha: (those who do not wear the Paadhukhais out of arrogance) and points out that even the good Brahma Lipi on their skulls change to bad ones (dhurlipi:).

SlOkam 85 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! You are the object of praise for the Vedas; the protector of the world, possessor of endless qualities, of vast affluence, of firm nature, and competent to offer protection to us. You are forbearing too. You are veritable Bhoomi Devi.

1) UtthamUr Swami’s anubhavam: Oh VishNu PaadhukhE! You are the object of sthuthi by the VedAs. The words they use to praise BhUmi Devi fit you perfectly. The VedAs say that Bhumi Devi has limitmess auspicious qualities, protects all lives and is forbearing. She is also saluted as being rich beyond imagination. All these sthuthis of Bhumi Devi fit you very well and You like Her excuse all of our trespasses.

2) Swami Desikan's choice of words are exquisite here. He says: Souri PadhAvani! thvam SruthInAm BhUmi: (Oh Lord's PaadhukE! Thou art the house of all sruthis); Bhuvanasya DhAthri (Thou art the protector of the janthus of the Universe); GuNai: ananthA (Thou art limitless in Your kalyANa GuNams); VibhUthyA VipulA (Thou art abundant in riches); Thvam sthirA (Thou art firm and resolute in helping us); Na: paalayithum KshamA (Thou art therefore fit to come to our rescue).

3) The reference to BhUmi Devi's and by comparison the PaadhukhAs' ananthathvam (limitlessness) and vastness in riches (viplA vibhUthyA:) is an echo of the 1st Rk of the BhUmi Sooktham: "BhumirbhUmnA dhyaou variNA anthariksham mahithvA". This passage speaks about the vastness of the expanse of Bhumi PirAtti, Her radiance that makes Her the object of worship by all and Her unparalleled Mahimai.

4) The choice of Naamams for Bhumi Devi by Swami Desikan and an extension of them to the holy Paadhukhai is reminecent of the passages from his Sri BhUstuthi. Some of these passages associated with the nAmAs for BhUmi PirAtti fitting the PaadhukhA are:

(avadhIm) KshamAyA: = the limit of forbearance sulabhaanukampA = One who confers Her grace readily

KaamadhEnu = Wish Fulfiller akhila DhAriNi = One who bears all things of the Universe

Swami Concludes one of the BhU Sthuthi slOkams with the statement: NaamAnyamUni kathayanthi TavAnubhAvam (These NaamAs of yours glorify Your Mahimai). When Swami Desikan compares Paadhukhais to Bhumi Piraatti, these are the GuNAs that he has in mind.

SlOkam 86 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! You are Bhoomi verily on many more grounds. You give a firm stationing to mammoth mountains (to great royal personages too); You are borne by Adisesha; You are associated with the Lord's feet and You are also great in powers.

1) UtthamUr Swami’s anubhavam: Oh MaNi PaadhukhE! You resemble BhUmi Devi in other ways too in displaying your magnanimous stature. For instance, You provide stability to great kings, who worship You just as BhUmi Devi supports giant mountains. You are borne on Adhi SeshA's head just as he bears Mother Earth. You are seen at the feet of the Lord offering service just as BhUmi Devi does. Through all these qualities, You have reached a noble status that is not matched by any others.

2) Srimath Andavan’s anubhavam: Oh PaadhukhE! You stabilize the wealth of Kings born in good vamsams, just as Bhumi Devi provides stability to parvatha rAjAs. Adhi Seshan shows his respect by carrying You on his head. Lord RanganathA wears You on His lotus feet and moves around on His duties. Thus, Your glories are limitless. Swami Desikan here refers to the fact that BhUmi was generated from the Lord's sacred feet and hence She is seen there like the Paadhukhais.

3) Swami Desikan observes here that paadhukai is "Prithvee". Prithvee has 2 meanings: a) BhUmi b) that which is strong and Firm. Swami Desikan states: "MaNi PaadhukhE! thvam mahimnA Prithvee". Swamy points out here that the Paadhukhai is firm and strong like the BhUmi bearing effortlessly great parvathams. Reflection on this and other Mahimais, PaadhukhA reminds Swami Desikan of BhUmi Devi.

SlOkam 87 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! In the case of Asura chiefs who, out of haughtiness born of an uncommon might, do not care to bow their crowned heads to You, You mete out a suitable fate; the gems in their crowns are studded in the steps to Sri Rangavimana, so that You will step out on them.

1) UtthamUr Swami’s anubhavam: Oh RanganAthA's PaadhukhE! The asurAs out of their arrogance elect not to receive You on their crowned-heads. They experience all calamities and ultimately You win over them and make the gems from their crowns become engraved on the holy steps leading to the sanctum- sanctorium of Lord RanganAthA's temple at Srirangam. Your Lord steps on those gems while standing on You as he goes out on His errands of protecting His BhakthAs and destroying their enemies. Out of Your quality of Mercy, You save the asurAs this way.

2) Srimath Andavan’s anubhavam: Responding to the arrogance of the mighty asurAs, who refuse to place You on their heads, Your Lord yanks their crowns and paves the gems from thier crowns in to the steps of Sriranga VimAnam. Now, those gems from the crowns bear You on their heads as You transport Your Lord on His daily duties. The inner meaning is that RaavaNan and other arrogant asurAs lost all their Isvaryams because they did not pay heed to the advice of the righteous.

3) The RangEsa PaadhAvani (Lord RangarAjan's Paadhukhais) is addressed by Swami Desikan here and is briefed on the fate of the asurA chieftains, when they did not recieve them (Paadhukhais) with joy on their (asurA's) crowned heads. Swami describes the fate symbolically with the description, "amee RangadhAmna: sOpanathAm prApya thvAm vahanthi" (these gems from the crowns of the defiant asurAs end up as paving material for the holy steps of Sriranga VimAnam. In the jeweler's art, this type of work is called Izhaippu vElai.

SlOkam 88 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! Adishesha, Garuda, the gem-studded foot-base in the lotus shape and yourself are all said to be equals in service-rights. May it be so! But then why do great people accord to You the high previlege of bearing You on their heads, discarding the others?

1) Sri UtthamUr Swami’s anubhaavam: Oh Dhivya PaadhukhE! AdhisEshA, GarudA, the gem-studded footrest of Your Lord and Yourself have a common kainkaryam, (Viz): Carrying the Lord's Thiruvadi. Thus all of you have equal status. Inspite of this, the wise people of the world give You a status that is superior to all the other 3 and wear You alone on their heads. This is because of Your uncontested status arising from Your eternal proximity to Your Lord's sacred feet.

2) Srimath Andavan’s anubhavam: Although AdhisEshan, Garudan and the Paadham-thAngi (footrest) and the paadhukahai of the Lord have samAdhikAram, the great Ones wear the Lord's Paadhukhais on their heads. Therefore You are superior. The inner meaning is: There are many NithyasUris and yet there is none among them, who has helped the world as Swami NammAzhwAr, the Paadhukhai of the Lord.

3) All the 4 (AdhiisEshan, Garudan, Footrest and the Paadhukhai) are visvamAnya: (celebrated by the World. They are also "ThulyAdhikAris" (Same Kaimkarya status). Yet, "santha: thvAmEva sirasA vahanthi" (the periyaVALs) adorn you alone on their heads. Swamy asks a rhetorical question: "kinnu?" (Why) and lets us decide.

SlOkam 89 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! The fact that You bear the feet of the Supreme Lord -that is Paramapada-makes it obvious that the abodes of all gods other than the Supreme are but at Your disposal.

1) In this slOkam, Swami Desikan answers the question he asked in the previos slOkam: "ThulyAdhikArA yadhi KINNU Santha: thvAmEva nithyam sirasA vahanthi?" (If all the four of you are same in status, how come the great Ones wear always only You on their heads?). Swamy gives 2 closely realted answers for his own question: 1) Thvam Parasya Pumsa:tath Paramam Padham nithyam BhiBarshi (You wear those famous feet of the Supreme Lord on Your head 2) anyAdhrusAM vyAmOdhasAm padhAni thvayi aayathanthE {You hold suzeranity (Lordship) over all other devathAs / nithyasooris. It is no wonder therefore all the puNyasAlis wear You alone on their heads.

2) Swami Desikan plays with the double meaning of the word, Padham. This word can mean either foot or status (padhavi) as in Brahma Padham or Brahma Pattam.

3) Srimath Andavan’sanubhavam: Oh PaadhukhE! when the Lord's dhivya Padham (Thiruvadi) is under your juridSwami Desikaniction (adhInam), it is no wonder that the Pattams of every one of the anya dEvathAs are under your control.

4) UtthamUr Swami’s anubhavam: Oh MaNi PaadhukhE! You are supporting the celebrated lotus feet of Your Lord always. Those, who are not blessed like You obtain their exalted status and rank through Your mighty grace. They owe truly their blessings to You.

SlOkam 90 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! The Lord's feet are the protecting authority for all people. But You protect those feet. You alone remain in no need of protection by another! Thus You are the ultimate force for protection.

1) UtthamUr Swami’s anubhavam: Oh MurAri PaadhukhE! You protect the Lord's sacred feet. You do not however seek anyone to protect You. In this regard, You outshine all classes of protectors and have become an institution by Yourself.

2) Srimath Andavan’s anubhavam: Oh PaadhukhE! You protect the feet of the Lord, who protects all the worlds. You do not have any protector. Therefore, it is clear that the duty of protection stops at Your door.

3) Swamy develops the theme of protection beautifully in this slOkam. 1st he says: “MurArE: Paadhou prajAnAm SaraNam (The Lord's feet are the protector for the people)". Next, he points out: "thvamEva tayO: tath asi (For those feet You become that /You become the protector). One is reminded of the Veda Vaakhyam, "Tath Tvam asi", as one reflects on the usage of the words elsewhere in this slOkma: "thvamEva TayO; tath asi" Swami now infers: "ananya rakshA tvam yEkA SaranyathayA visrama bhUmi: sandhrusayasE (You who have no protector become the abode of what is known as protection of others)". Visrama BhUmi: means the place of rest; the deed of protection comes to rest in the PaadhukhAs. The Paadhukhais become SaraNAlayam.

SlOkam 91 of SrI RanganAtha PaadhukA Sahasram

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!

1) UtthamUr Swami’s anubhavam: Oh PaadhukhE! MahA Lakshmi, Brahmaa, Sivan and others occupy the limbs other than the feet of the Lord. 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 become 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).

SlOkam 92 of SrI RanganAtha PaadhukA Sahasram

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.

1) UtthamUr Swami’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) Swami 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 eyebrows of the master immediately and execute the Kaimkaryams on the mind of their Masters accordingly.

SlOkam 93 of SrI RanganAtha PaadhukA Sahasram

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).

1) UtthamUr Swami’s anubhavam: Oh Maadhava PaadhukE! Those who place You on their heads become qualified to attain the positions (Pattams) of Brahmaa and Rudraa. The Swan shining like the autumnal moon and Nandhi DevA, the white bull resplendent like the peaks of Mount Kailaasam respectively carries those blessed souls. 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 Andavan’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) Swami 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, Swami Desikan addresses the Paadhukhais reverentially as "Maadhava PaadhukhE".

SlOkam 94 of SrI RanganAtha PaadhukA Sahasram

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?

1) UtthamUr Swami’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. admanAbhA, 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?).

4) Swami Desikan says 1st, "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?

SlOkam 95 of SrI RanganAtha PaadhukA Sahasram

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)

1) UtthamUr Swami’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 2 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".

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 feett of the Parama Padha Naathan.

SlOkam 96 of SrI RanganAtha PaadhukA Sahasram

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.

1) UtthamUr Swami’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. 1st, 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). The worship of the AchAryan with sraddhA is however a prerequisite.

4) Lord KrishNA describes in one of the GitA slOkams (Chapter 7.16) the 4 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 2 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 2 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.

SlOkam 97 of SrI RanganAtha PaadhukA Sahasram

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!

1) UtthamUr Swami’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, 8 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 8th guNAs?

SlOkam 98 of SrI RanganAtha PaadhukA Sahasram

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.

1) UtthamUr Swami’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.

SlOkam 99 of SrI RanganAtha PaadhukA Sahasram

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.

1) Sri UtthamUr Swami’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 2 camps recommending the exclusive worship of PerumAL or His Paadukhais (AchAryALs), Swami 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).

SlOkam 100 of SrI RanganAtha PaadhukA Sahasram

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.

1) UtthamUr Swami’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 onne 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 2nd 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.

4) The 100 slOkams of PrabhAva Paddhathi group fall under 3 categories: (a) the 1st 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 Desikan 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.