Sri Ranganatha Paadhuka Sahasram

SrI:

SrI RanganAtha PaadhukA Sahasram

Translations & Commentaries by Oppiliappan Koil Varadachari SadagOpan

( Chitra Paddhati which emphasizes a suitable fitting matrix of artistry-a specialty of Oriental poetry )

Introduction: Unlike in other Paddhathis, wherein import, interpretation and other aspects of rhetoric are important, here in Chitrapaddhati, the letter, the sound, the syllable are more important, not the meaning. There will, of course, be a meaning given.

SlOkam 911 of SrI RanganAtha PaadhukA Sahasram

I surrender unto the Paaduka, which is the abode of all wonderful things; on which the Paaduka stands firm, the Lord, who is the very foundation for all worlds of a variety of kinds of mysterious phenomena.

1.UtthamUr Swami's anubhavam: This verse illustrates AnuprAsa Chitram, which uses alliterations and repetition of similar leters, syllables or sounds. Swami Desikan uses "Pra" (Pratishititham and PrapadhyE) and "Vi" (Vichithram and VishNu).

Swami Desikan says that the world is full of wonders. The basis for this wonderful and multifaceted world is VishNu and He is firmly established in the PaadhukAs as Lord RanganAtha /SrIman NaarAyaNa. adiyEn surrenders unto those VishNu PaadhukAs, where the wonder of wonders (SrIman NaarAyaNan) is rooted.

2. Srimath Andavan's anubhavam: Swami Desikan salutes here the Paadhukais of Lord RanganAtha, who is the abode of all chithrams for the boon of Moksham. Swamy points out that the powerof the Paadhukais to grant such a noble and gigantic boon arises from the reality of the PaadhukAs keeping within itself comfortably the sacred feet of the Lord, who is the basis (aadhaaram /support) for all the worlds and who is the grantor of MOksham. By keeping Him under its influence, Paadhukai is able to deliver the boon of Moksham to those, who seek its refuge. The situation is the same with SadAchAryAs, who have the Lord under their control/aadheenam (SvAdheenam).

3. "Sarva chithrANAm prathishtAm MaNi PaadhukAm prapadhyE" is the 1st group of words. The next set is: "Yathra vichithra jagath aadhAra: VishNu: Pratishtatha:". In the 1st group of words, the gem-studded Paadhukai is recognized as the home of all chithrams (the captivating multi-hued lustre arising from the MaNi Paadhukais). Swami Desikan offers His Prapatthi for the release from the bonds of SamsAram and to gain Moksham (Bhagavath PrApthi). Swami Desikan has MahA VisvAsam in the power of the Paadhukais to grant Him Moksham. Why does He think (believe) so? Swami Desikan is convinced of the fact that the Paadhukais hold firmly the sacred feet of the Lord inside them; further the Paadhukais to respond favorably since any prayer addressed to them is answered by the Moksham-granting Lord's feet ensconced comfortably inside them. The Lord's indwellership in all objects and His status as the sole grantor of Moksham is emphasized here.

SlOkam 912 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! I shall tell You an interesting feature about You. The Lord is well known to have the complexions, white, yellow, green, and black, respectively, in the 4 yugas. But You have all the colours on You at the same time.

1.UtthamUr Swami's anubhavam: Swami Desikan joins artha chithram known as apasabdhAbasa chithram and requests the PaadhukAs to hear this Chithra paddhathi. When one hears the word "SruNutE (SruNu tE)" used in this slOkam, one would think that the word "SruNOthi" should have been used instead. This potential confusion between what is being stated and what should perhaps be there is called apasabdham. Therefore, this strange situation is described as an aabhAsam (ApasabdhAbhAsam).

Swami Desikan observes here: "Oh PaadhukE! Please hear the chitra Paddhathi that I have composed in Your honor. Also, please hear about this unusual situation about You! You possess something that the Lord Himself does not possess. He has one color for each of the 4 yugAs of the Universe (Krutha, TrEthA, DhvApara and Kali). During each of these 4 YugAs, His divine body's color changes from Krutha yugA'sWhite to red in TrEthA to golden in DhvApara and to Black in Kali. Your Lord displays just one color in each of these 4 yugAs, whereas You demonstrate many colors in the same yugA through Your multicolored gems. This Your Lord cannot do!

2. The miracle of the PaadhukAs exceeding the Lord in its display of many colors in the same Yugam is the subject here to celebrate the glory of the PadhukAa (Swamy NammAzhwAr). The great AchAryan like Swamy NammAzhwAr removes the Yuga Vaishamyam and instructs us on the easy to practise means (sulabhOpAyam) of SaraNAgathy in every yugam. BhagavAn in contrast has to devise unique aarAdhana prakArams (methods) that are suitable for each of the Yugams in deference to the Yuga Vishamyam (disparities of each yugam). Thus Padhukais (Swamy NammAzhwAr as the merciful AchAryan) is unique and excells the Lord.

3. Swami Desikan addresses the Paadhukais and requests it to "see" its varNa chithrams. Instead of using the word "pasya" to see, Swami Desikan uses the word "SruNu", which has the meaning of "hear". VyAkaraNa Saashtram supports the use of "SruNu", where "Pasya" is meant. The PaadhukA is of Suddha SatthvA form and for such forms, one sensory organ can serve as another sensory organ. This has been cited to defend the use of "SruNu" in place of "Pasya".

Lord's orderly changes in color during successive yugams (VibhO: yuga kramabhuva: varNAn) to display 4 separate colors are outdone by the Paadhukais, which displays multiple colors at the same time (kramabhuva: varNAn yugapath svayam vahasi).

SlOkam 913 of SrI RanganAtha PaadhukA Sahasram

Ranganatha-Paaduka possesses an affluence extraordinary-i.e., the affluence meant by service to the Lord. Devas and Asuras pay homage to it. Paaduka is also capable of safe-guarding our things auspicious. All movables and immovables cling to it. The Paaduka is worshippable to all.

7 verses of SrI RanganAtha PaadhukA Sahasram have been identified by our AchAryAs for worship on the 7 days of the week by the ladies of the house to bring auspiciousness to their families. This verse has been identified for worship on THURSDAYS. Ladies should draw the Dhvichatushkara Chakra Bandham formed by 3 circles and 2 squares with Lord RanganAthA's Paadhukais at the epi-center. Between the 2nd and the innermost circle, the 2 intersecting squares are found in this Bhandham. This slOkam should be recited in front of that yanthram (kOlam) with bhakthi, while mediating on the glories of the Lord's Paadhukais.

This chithra slOkam (913) is set in a pattern (Bhandham) known as gOmoothrikA Bhandham. There are 32 letters in this verse starting with "Su" and ending with "kaa". The 1st and 2nd lines have a symmetry of 16 letters. There is a pattern of relationship between the individual letters in the 1st and the second lines. The genius of Swami Desikan in creating symmetries and echos of sounds is abundantly displayed here. The split of the 16 letters in each of the 2 lines and their sound symmetries to yield the gOmuthrikA Bhandham is shown below. Each letter in DevanAgari aksharam has to be put in 16 squares for the 2 lines to fully appreciate the genius of our AchAryan to generate pleasing acoustic echos & lofty meanings:

1)UtthamUr Swami's anubhavam: Oh RanganAtha PaadhukE! The DevAs and their cousins, the asurAs worship you. Thus worshipped, You (the PaadhukAs) protect all auspiciousness in the world and are honored for that upakAram. You (The PaadhukAs) have the distinct feature of housing all the sentient and insentient beings and perform that noble duty of protecting the auspiciousness.

2) Srimath Andavan's anubhavam: The PaadhukAs are worshipped by the chieftains among the DevAs and AsurAs. They confer on them KshEmam. They are full of Iswaryam and blesses those, who seek refuge with all auspiciousness. When one views the chara and achara roopams on the PaadhukAs painted for decoration purposes, one is reminded of the Viswa roopam of the Lord, where He protects all the worlds (Sentients and insentients) by keeping them in His body. The PaadhukAs of the Lord of SrIrangam is equivalent to Him in all aspects and are celebrated by the world for these glories.

3. Both DevAs and AsurAs worship the Lord's PaadhukAs [Sura asura architha). It has the bhAgyam of joining with the Lord's sacred feet, serves Him and enjoys Him through that kaimkaryam and becomes "DhanyA". It protects all auspicousness that are at the top (Tunga MangaLa pAlikA). The PaadhukAs are sought as refuge by all chEthnams and achEthanams (present on them as carved images): "CharAchara aasrithA". These PaadhukAs of Lord RanganAthA are celebrated by one and all for these reasons (Ranga Pungava PaadhukA maanyA).

SlOkam 914 of SrI RanganAtha PaadhukA Sahasram

May the Paaduka-which is like Mahalakshmi, in rendering a stream of auspices continuous, in terminating the continuous samsara cycle and in extirpating all sins-be ever for us, for our good!

This slOkam is set in a chithra pattern known as "GooDa chathurTam". Here all the letters of the 4th line ("PaadhukA Ranga BhUpathE:) are scattered and hidden across the previous 3 lines of the SlOkam:

The 4th line consists of 8 letters: Paa, dhu, Kaa (Paadhukaa), ra, nga, bhU, pa and tE: (Ranga BhUpathE:). Let us locate now these 8 letters in the other lines sequentially.

The Letter "Paa" is found in the 2nd line beginning in the word " Paa-ram). The letter "dhu" is found in the 3rd line starting with "dhu-ri-tha--". Thus the 3 letters constituting the 1st word "Paa-dhu-kaa" are accounted for in the other lines.

The rest of the 5 letters of the 4th Paadham are found in the following word: "Ra-nga-bhU-pa-tE:" The 1st letter "ra" is found in the middle of the word in the second line:" Sam-sa-RA ". The second letter "nga" of the 4th line is found in the 1st line of the slOkam amidst the word " Ma-NGA--La". The 3rd letter "bhU" is found in the 3rd line of the slOkam, where one comes across"bhU-ya-th". The 4th letter of the last line is "pa". This letter is found in the second line in the 1st lime: " Pa-dh-mE-va". The fifth letter of the 4th line (Chathurtham), "tE:" is hidden at the end of 2nd line in the word: "Sam-ta-tE:"

Thus Swami Desikan created this slOkam with GooDa ChathurTa Chithram to salute the Lord's Paadhukais.There are also Chithrams like GooDa Prathamam, where the letters found in the 1st line are scattered hidden in the other 3 lines of the slOkam.

1)UtthamUr Swami's anubhavam: Swami Desikan says here that the PaadhukAs of Lord RanganAtha share all auspicious attributes of SrI RanganAyaki, the consort of the Lord. These shared attributes are: (1) Removal of all sins instantaneously (2) Putting an end to the cycles of births and deaths and (3) being the NECTARINE flood of all auspiciousness for its devotees.

2) Srimath Andavan's anubhavam: Paadhukais of the Lord resembles MahA Lakshmi (Sri RanganAyaki) in (1) granting its aasrithAs (those who seek refuge) l the flood of auspiciousness breaking both the banks (2) being the end of samsAra pravAham (it protects aasrithAs from the fierce flood of SamsAram) and (3) by removing all of our sins.

The inner meaning is that we should pray to SrI RanganAyaki, SadAchAryAs and the Paadhukais for gaining the fruits of the 1st 3 PurushArTams (Thrivarga Phalan) like Dharmam, arTam and Kaamam as well as "apavargaphalan" of Moksham. All the sins standing in the way of attaining these 2 kinds of Phalans are removed by worshipping SrI RanganAyaki, SadAchAryAs and the Paadhukais of the Lord.

3) The prayer is: May the PaadhukAs of the Lord of Srirangam be like MahA Lakshmi /SrI RanganAyaki (Ranga BhUpathE: PaadhukA PadhmEva BhUyAth). Which way should the PaadhukAs resemble SrI RanganAyaki? They should destroy our sins quickly like Her (Dhuritha kshEpikA bhUyAth). They should be like the flood of auspiciousness like Her (MangaLa sarith bhUyAth). They should be like Her in being the end for the recurring cycles of births and deaths (SamsAra santhathE: Paaram).

SlOkam 915 of SrI RanganAtha PaadhukA Sahasram

I have no hope of help other than the Paaduka. I suffer in the ocean of grief, which is endless. I surrender unto that Paaduka.

The Chithra style used in this SlOkam is known as "NirOshtyam". The letters used in this slOkam do not make contact with the 2 lips. Recitation here does not need any help from the lips. The slOkam is:

In the pronunciation of the 2 words of this slOkam, "thrANam" and "Sam" in SamsrayE, one will use the 2 lips for pronunciation, if they are articulaled with the ending "imm". However if one follows the rules of grammar and articulate as anusvaram, only the nasal portion instead of the lips will be involved. That would be the way to pronounce these 2 words according to NirOshtya chitra patteren.

1)UtthamUr Swami's anubhavam: I who suffer so much from the afflictions caused by the ocean of SamsAra have no other recourse other than to seek RanganAthA's PaadhukAs as upAyam. Hence, I surrender unto them to rid myself of all these limitless sufferings".

2) Srimath Andavan's anubhavams: adiyEn is drowning in the fierce ocean of SamsAram from time immemorial due to the misfortune of not being blessed with PaadhukA Sambhandham. To escape from this horrible fate, adiyEn seeks the Paadhukais of the Lord of Srirangam as my upAyam for the Pahalan of MOksham.

The inner meaning is that the samsAra klEsam can be banished only by BhagavAn. Bhagavath sambhandam results from AchArya (PaadhukA) anugraham and sambhandham. The upAyams other than AchArya anugraham will not be effective in getting us across the ocean of SamsAram.

3) SamsAraic aflfictions are limitless (anantha klEsa: SamsAra:). Being caught in the terrors of SamsAram is like being lashed by the fierce waves of SamsAric ocean and running the risk of drowning at any time (SaagarE Seedhan). One who has not sought the help of SrI RanganAtha PaadhukAs (ananya saraNa:) drowns in SamsAric ocean. To avoid this calamity and to overcome this misfortune, adiyEn seeks as UpAyam, the PaadhukAs of Lord RanganAtha, which protect His sacred Thiruvadis (ananya SaraNa: RanganAthasya CharaNa thrANam SaraNam samsrayE).

SlOkam 916 of SrI RanganAtha PaadhukA Sahasram

Oh Paaduka! I pray that You bring to my vision, the para-tattva, the Supreme Lord, with lotus eyes, at the last moment of my life, when death will stare at me, when I will be senseless and in a swooned state.

This slOkam is set in the chithra poetry type known as "KriyA Vanchana prahELikaa". KriyA padham refers to the verb, which connects the subject and object in a sentence. When the verb is hidden, it is called KriyA Vanchanam. The playful and artistic use of KriyA Vanchanam is known as KriyA vanchana prahELikaa. The word vanchana PrahELikaa means a game of cheating. Swami Desikan uses the word "PrathibhAyA:" in this slOkam, which is in the sixth case. This word looks like a yEka vachanam and makes us wonder, whether the verb is missing. Actually, PrathibhAyA: here means, please appear before me and thus fulfils the function of the verb. This is an example of the KriyA Vanchana prahEhlikA style of Chithra poetry:

1)UtthamUr Swami's anubhavam: Oh PaadhukE! During my last moments on this earth, please appear before me, who is deluded and bless me with Your vision representing the high principle of Yours based on Your Lord with the red lotus-like eyes.

2) Srimath Andavan's anubhavam: Oh PaadhukE! during my last moments in life, my limbs will cease to function one by one and my mind will get deluded.During those anthima kAlam, please appear before my mind with Your beautiful form, which carries the lotus eyed Lord, who destroys all SamsAric thApams! (Although the prayer is to PaadhukA to appear at the last moments of one's life, the prayer is addressed to the Lord as well since, the PaadhukA is never without its Lord).

3) Oh PaadhukE! You carry (Thvam Bhibrathi) the Lord, who is the Supreme Tatthvam (Param Tatthvam) and who has the eyes with the color of freshly blossomed lotus (Padhma lOchanam). During my last moments (parisramAyAm avasTAyAm), when my mind will be confused (muhyatha: mama), Oh PaadhukE! You should appear before me (with Your Lord)!

SlOkam 917 of SrI RanganAtha PaadhukA Sahasram

Summary ofUtthamUr Swami's special comments: This slOkam is set up in the chithra poetry type known as "Vivakshitha anEka naama vachanam" style. AnEka nAma Vanchanam means the deception (illusion) caused by the inability to split the phrases in to their many forms through the clever use of the 7 case terminations defined by the rules of the Sanskrit grammar.

Swami Desikan uses the 1st letter of the alphabet "A" denoting VishNu and uses all of its 7 vibhakthis (case terminations) successively. This type of use of the 7 vibhathis makes anyone stumble except Swami Desikan, when they attempt to split the verse in to individual words with appropraite meanings and ascending vibhakthis. The unique genius of Swami Desikan is abundantly seen in this slOkam construction in front of Lord RanganAtha in the late hours of the night as he races towards completion of the 1008 slOkams of SrI RanganAtha PaadhukA Sahasram: yAma: srayathi yAmm dhatthE yaina

The proper split of words is as follows: "(Yaamm A:srayathi), (Yaa Amm dhatthE), (Yaa yEna yaathi), (aaya Yaa), (aath), (cha), (yaa), (Yaa asya maanAya), (yaa ya vaanyA) ithi padhacchEdha:

The fundamental principle behind this slOkam is the statement "akArENOchyathE VishNu: SarvalOkEswarO Hari:" (i-e) VishNu is represented by the letter "A" and He is the Supreme Lord of all the worlds. The difficulty in splitting the 1st 2 words of the slOkam (Yaama: srayathi) is an illustration of this chithra category of poetry recognized as "Vivakshitha anEka nAma vanchanam". The split of "Yaama: srayathi" in to meaningful combination of "Yaam A: srayathi" is not at all obvious in the beginning. Same situation is experienced in the remaining section of this verse to fit the rules of this type of chithra poetry.

1)UtthamUr Swami's anubhavam: What VishNu reaches out to, Which supports VishNu, which is moved by VishNu, which becomes VishNu, Which becomes the possession of VishNu, Which appeared from VishNu, Which is of utmost value to VishNu, which can be obtained from VishNu, May the pair of that AkAra Vachyan's PaadhukAs protect adiyEn!

2) Srimath Andavan'sanubhavam: Oh PaadhukE! I am of limited intellect (aj~nan) and have no resources to protect myself (akinchanan). I have become your object of protection (aasrithan). You on the other hand have the Svaroopam, Sthithi and vyApAram dedicated to Your Lord alone. As a result, your Lord is very pleased with You and holds You dear to Him. You are indeed blesed. Please bless me with Tathva Jn~Anam and Bhagavath PurushakArathvam.

3) NigaNDu states: "AkaarO VishNu vAchaka:". The letter "A" stands for VishNu. All the 7 cases of "A", the VishNu Vaakyam are hidden in the 7 words of this SlOkam:

a) A: yAmm srayathi =The Lord, who adorns the PaadhukAs during His sanchAra Kaalam.

c) Yaa (PaadhukA) yaathi = the Paadhukai which is enabled to travel wit Him by the Lord.

f) Yaa asya MaanAya = The PaadhukA, which is for His PoojA as a SamarpaNa vasthu.

All the 7 cases (Vibhakthis) are thus connected to the Lord. May those Paadhukais of the Lord having its Svaroopam, Sthithi and vyApAram/Pravrutthi protect adiyEn (Saa tadhadheena PaadhukA Maam avathu)!

SlOkam 918 of SrI RanganAtha PaadhukA Sahasram

Oh Lord's Paaduka! You are unexcelled in moving the Lord to bestow grace on us. We are committing sins continuously and the unexcelled procedure of atonement and expiation for sins is contemplation on You. Hence Sadhus probably always keep You in their hearts, You of undiminished Sri! (The interpretations of anuttama are included in the above gist).

Paadha vritthi Yamakam Chithra formation Yamakam refers to the repetiton in the same slOkma of words or syllables similar in sound but different in meaning, a kind of rhyme. The 2 paadhams have similar endings with the cluster of words "PrAscchitthEshvanutthamA":

1)UtthamUr Swami'sanubhaavam: Oh Paadhukais of the Lord! You are treasured in the hearts of righteous people since You are the best of religious acts of atonement (prAyascchittham) for sins committed. You are the best in invoking Your Lord to banish our sins and thus become the best of atonements".

Swami Desikan suggests that the PaadhukAs, which have the power of appealing to Lord and bring Him before the devotees are even more effective than Sri Devi in pleading the cases of sinners. The word "anutthamA " appearing twice in this slOkam has different meanings in conformity with the PaadhAvritthi yamakam pattern of this chithra style. The word "anutthamA " refers to the Lord denoted by the letter "A" in the PraNavam in the 1st Paadham; in the second paadham, the same word means the One (PaadhukA), whose glory is unexcelled.

2) The inner meaning is that PerumAL, ThAyAr and PaadhukAs of the Lord (SadAchAryAs) are inseperable from each other. In our reflections (anusmaraNam), all the 3 of them have to be included. When one thinks of the Paadhukais of the Lord, it becomes the most celebrated and powerful PrAyascchittham for all of our sins. Paadhukai becomes the Utthama and PrAdhAna angam for all KarmAs. Reflections on them at the end of the prescribed karmAs move the karmAs to the succesful Poorthy stage. They serve as the adhvidheeya upAyam for the growth of SrEyas and Kaimkarya Poorthy.

3) Oh PerumAL's PaadhukE (Souri Paadhu)! Thou art the top most among PrAyascchitthams, when it comes to removing our sins (Thvam Na: prAyscchitthEshu anutthamA). People performing karmAs experience deficiencies (lObham) in ManthrAs, TanthrAs, KriyA, dhravyam and niyamam (Manthra lObham, Tanthra lObham et al). As a result, the KarmAs do not reach completion stage. The SmaraNam and dhyAnam of Paadhukais by the righteous ones fills these deficiencies and completes the KarmAs (Tata: Sadhbhi: chitthEshu nivEsyasE). The charyA (Observed rites) becomes as a result superior (anutthamA).

SlOkam 919 of SrI RanganAtha PaadhukA Sahasram

Paaduka, which settled on the Feet of Rama protected by its Effulgence, the Devas from all their miseries. That Gold Paaduka was dedicated to the Lord by Brahma. It is the protector fo Siva. Its dazzling brilliance is unbearable to the sun. (It is unbearable to any but who worship it). For conferring all-round wealth and welfare on Ayodhya-kingdom, it came here.

Raama-paada-gathA-bhAsA saa bhAtha-gadha-pAmaraa kaadh-upAnanja-ka-asahyA hyAsa kAnchana-pAdhukA

1) Anubhavam ofUtthamUr Swami: This type of chithrA poetry is known as " PaadhAnuloma prathilOmam". This is also a kind of yamakam. If one considers this slOkam to be made of 4 quadrants, the 1st 2 quadrants have a mirror image effect; so does the 3rd and the 4th quadrant. The 1st quadrant "RaamapadhagathAbhAsA" is an exact mirror image of "saabhAdhagadhapAmarA". If we start reading from right to left, we get exactly the 1st quadrant. The same situation prevails with the 3rd and the 4th quadrant. There is coherent meaning conveyed thru the 2 quarants of the 1st and 2nd pAdhams as mirror image inspite of the clever structuring of the individual paadhAs. For developing the meaning, the verse has to be split in to the following prose order: "Raama paadha gathA, bhasA, Saa paadhA, aagatha paamara, gath upa, ananjakAsahyaa, hi, aasa, kaanchana paadhukA".

1) Meaning according toUtthamUr Swami: The golden paadhukAs that reached RaamA's feet have movement marked by their brilliant lustre; through that lustre, they protect the DevAs from any illness or calamities and are foes to those, who are disrespectful to them. They are indeed the reasons for the protection of the Raajya Lakshmi of the kingdom of Raghus, when Raama was away for 14 years.

2) Srimath Andavan'sanubhavam: The golden Paadhukais of Lord RanganAthan have (1) Aasritha soulabhyam with the Lord and therefore arrived in BhU Lokam from Brahma Lokam with the Lord (2) have power to remove all aathma vyAdhis and external enemies /bhAhya Chathrus (3) have power to burn even Sooryan through its tEjas. Thus they have Soulabhyam, Daya and tEjas like their Lord. That empowered them to rule over AyOdhya as the representative of their Lord during His exile.

3) The PaadhukAs have attained RaamA's sacred feet (Raama paadha gatha). They arrived at SrIrangam with SrIranga VimAnam from BrahmA's abode of Sathya lOkam (Kaath upAnanja). This story is well known (BhAthA aasa hi) from SrIranga MahAthmyam. The PaadhukAs have the tejas that will even burn the Sooryan (Kaa asahyA). Kaa means Brahma, Sooryan and the Lord as well. They remove the diseases of the mind of the DevAs (agadhapA= gadham+ pa+a;Gadham is illness; Paa means to protect and "a" means does not have). The ones who have protection from illness are the DevAs due to the anugraham of the paadhukAs. Linked together, "agadhapA: amarA:" results. These illnesses are: ahankAra, MamakArams as Aathma vyAdhis.

SlOkam 920 of SrI RanganAtha PaadhukA Sahasram

Oh Lord's Paaduka! Firm sins, in their numerous hordes, constitute a dense forest of bushes and herbs. When they are removed iti is a clear space. Such a cleansed heart is necessary for yoga to succeed. That was Nammazhvar. You sat in his head so as to make way for the delivery of his holy hymns for the benefit of the world. or The cleansed, pure heart of Nathamuni was fit for yoga practice. The holy hymns of Nammazhvar were delivered to him. And from then on it benefits the whole world; also by You (as Satakopa) sitting on the heads of all people.

Here another chithram known as "apunuruktha vyanjanam" is used by Swami Desikan to salute Swamy NammAzhwAr, Naadha Muni and the PaadhukAs. Punarukthi means to repeat a statement or phrase or a word. Apunarukthi is the opposite: nonrepetitiveness. Vyanjanam means figurative or elliptical mode of expression. In Vedic terminology, Vyanjanam also means to decorate or adorn or annoint thoroughly. Hence, we can assume that this sabdha chithram has the meaning of nonrepetetive adornment. The "hul" aksharam mentioned once is not repeated again anywhere in this slOkam to satisfy the rules of Apunurukthi vyanjanam.

1)UtthamUr Swami's anubhavam: Oh Hari PaadhukE! You adorn the heads of all. You transform the people with deep rows of sins in to the righteous ones through the form of NaadhaMuni, who performed yOgA to gain Tamil Vedams from Swamy NammAzhwAr Himself.

Swamy NaadhaMuni wanted to transform the sinners in to righteous ones (PuNyasAlis) through the propagation of the sacred aruLiccheyalkaLs of Swamy NammAzhwAr. To accomplish this goal, He reached a state of blemishless tranquility and won over inertia and became Sawmy NammAzhwAr Himself and spread the wealth of Tamil VedAs through the symbolic act of SatAri sitting on the people's heads to bless them.

2) Srimath Andavan'sanubhavam: Oh PaadhukE that removes all the blemishes of aasrithAs! You have the same tendency like your Lord in the matter of those, who seek Your protection. It is because the Paadhukais have their Lord's Thiruvadi inside them.

3) Oh Hari PaadhukE! Deep dhyAnam about You banishes the assembly of all heinous sins (BhADA agha aaLi jaaDa tucchE). You stay on the top of Swamy NammAzhwAr's head (sezhum paRavai thAnErit-thirivAn tann thALiNai yenn talai mElE). BhagavAn has saanidhyam (presence) on Swamy NammAzhwAr's head in rsponse to his deep dhyAnam (SammAdhou SaThajith chUDAm vruNOshi). The Paadhukais attain now a delightful roopam and makes ThiruvAimozhi luminous (GaaTA aabhAnAya pulla khE vruNOshi).

SlOkam 921 of SrI RanganAtha PaadhukA Sahasram

Oh That Paaduka! How potent it is! It constitutes the very extreme limit of a worship-ritual of the Lord, since no such worship is regarded as complete without homage to the Paaduka. It protects the Lord (who is implied in the pranava mantra), during His strolls from thorn and stone. With great pity on us, it drinks off all our defects and sins. So great is Rama Paaduka. It is at the feet of Rama-it is the most delectable object of enjoyment for a soul.

This verse is set in the chithra Bhandham known as Muraja Bhandham. Muraja means a large drum. Muraja bhandham refers to a verse arranged artificially in the form of a drum. The 32 words of this verse split across 4 paadhAs consisting of 8 letters each and takes on an architecture of a long drum with its charactrestric symmetries of the leather ropes seen on the body of the drum:

Please enjoy the view of a long drum anchored at 3rd and sixth letters of each of the 4 Paadhams with the letter "Paa". Please also enjoy another symmetry with the words "ra", "bhU", "dhu" and "ma" across the 4 paadhams. Swami Desikan tightly weaves meaning of the slOkam in, while constructing this marvellous Muraja Bhandham in the slOkam:

1)UtthamUr Swami's anubhavam: Those Raama PaadhukAs are saluted by the VedAs; they are engaged in adoring the Lord's feet with their eulogies. The Lord's PaadhukAs have compassion as its characterestric virtue and drinks up all the dhOshams of its devotees. Those PaadhukAs returned to Raama's holy feet after ruling the kingdom for 14 years as the Lord's representative.

2) Srimath Andavan's anubhavam: In the previous slOkam, it was suggested that the Paadhukais travelled on their own for fulfilling the prayers of those, who sought its refuge. In this slOkam, the reason is given for such an initiative. The intense compassion (Parama Krupaa) of the Paadhukai is identified as the reason.

The PaadhukAs have many attributes possessed by their Supreme Lord (Parathva Soochaka Jn~Ana Sakthi Vaibhavams). Instead of hiding them from those who seek thier refuge, the Paadhukais shower them with their intense compassion. AchAryAs are like the Lord's Paadhukais. They are also deeply rooted in their Lord (Sthira Prathishtai in Para Brahmam) and are under the influence of their Lord to establish His Saasthrams and injunctions. They chase those who advocate nonadherence to veda maargam and defeat their arguments to strengthen the way of the VedAs. (The AchAryaas like the Lord's Paadhukais remove our sins by casting their kayNA KatAkshams (Tadh dhrushti gOcharaa: sarvE muchyanthE sarva-kilBhishai:). Among all the auspcious attributes of the AchAryAs and the Paadhukais, the Dayaa guNam is the most prominent one).

3) The key instruction here is: "Saa Raama PaadhukA sakrupA" (i-e), the revered Raama PaadhukAs of limitless auspicious attributes have indescribale and intense compassion (DayA) for us. What are some of these auspicious attributes and functions of the PaadhukAs? What indeed are they noted for? The Raama Paadhukais unite with the Lord to establish the maryAdhais given to Vedam and our sanAthana dharmam and they protected Bhumi, the middle lOkam, when Raama was away on exile (bhUpaa Raama pAra sTA). It is established in Raamaa with special recognition and has influence; They serve as boundary to Raama guNams (Raama PaarasTA).

The Paadhukais serve as the final limit (yellai nilam, Kaashtai) for Bhagavath upAsanam (Vibhu: upAsthi sapArathA). Bhagavan's dhivyAthma svaroopam is pervasively present everywhere befitting His name as "Vibhu". The final point of the UpAsanam of that Lord is Dhivya PaadhukA dhyAnam. One arrives at that final step after traveling step by step thru the stages of: dhivyAthma svarropa dhyAnam, dhivya mangaLa vigraha dhyAyanam, dhivya charaNAravindha dhyAnam culminating in Dhivya PaadhukA DhyAnam. The dhyAnam about the Lord's Paadhukai is the last among the steps for UpAsana.

The PaadhukAs are also: "Taara paa". The word "Taara" denotes BhagavAn, who is PraNava Svaroopi. The PadhukAs protect the sacred feet of that Lord and becomes "Taara paa". It is also "dhrushti poora paa". Dhrushti stands for dhOshams. Dhrushti poora stands for the abubdant (flood of) dhOshams. "Paa" means one who drinks it all. Therefore like the sage Agasthyar, who drank the oceans with one sip from his cupped palm, the Paadhukais through their Mangala dhrushti drinks up all the dhOshams of those, who seek their protection. Those Raama PaadhukAs are intensely compassionate (Saa Raama PaadhukA Sakrupa, SakrupA, SakrupA).

SlOkam 922 of SrI RanganAtha PaadhukA Sahasram

The Lord's Feet, by their effulgence, would dispel the darkness of all the worlds. For those Feet to go to places, Your help is essential. One will have to praise this unique previlege You enjoy. Nevertheless, You have come here to me, being ready for receiving my ablutions and other kinds of homage. What a wonderful thing!

The sabdha chithram incorporated in this verse is known as "anathiriktha padha tadhArTaanulOma prathilOmam". "anathiraktha" means unsurpassed. AnulOmam stands for natural order and PrathilOmam refers to the reverse order. The sabdha chithram has an unsurpassed symmetry in the sounds that it makes, when read repeatedly:

The PrathilOma (Reverse) paadam of this slOkam having the same meaning of the regular(krama) Paadam befitting the sabdha chithram chosen by Swami Desikan is:

1)UtthamUr Swami's anubhavam: Oh PadhukE! We have to salute You for Your intensity of resolve to accompany Your Lord in His travels to remove the darkness of ignorance that threatens to engulf the universe, when Dharma is in decline. In this context, You come close, when I meditate on You. I am indeed fortunate and am very happy about Your blessings.

2) Srimath Andavan's anubhavam: In the previous slOkam, the DayA guNam of the Paadhukais were praised. Their Supreme Lordship in association with their Lord (Parathva Ubhayuktha guNams) overwhelmed Swami Desikan. He had naicchiyam (discomfort) about his unfitness to approach them. He was about to stay away from the noblest PaadhukAs driven by his feelings that he is anarhan (unfit). The ever-compassionate PaadhukAs rejected this anarhAnusandhAnam by Swami Desikan and used the guNams of Vaathsalyam, Souseelyam and soulabhyam to win Swami Desikan back to Them and blessed him to perform AarAdhanam for Them without feeling discomfort. Swami Desikan responds to that anugraha visEsham and eulogizes the flood of DayA of the PadhukAs and states that he has no more wants in this world. The inner meaning is that SadAchAryAs are pleased with even a small respectful gesture of the totally unfit sishyaas and bless them with lasting anugraham (kaTamchith upakArENa kruthinaikEna thushyathi).

Swami Desikan says: Oh PaadhukE, who is responsible for the sanchAram of the Lord and the sarIra yathrais of the Jeevans as well as their Aathma yaathrais! Your glories shine just like the Sun. You have taken pity on a lowly one like me and have rushed to bless me with the boon of Your worship. This is indeed a matter of great surprise and joy.

3) You are the power behind the 3 kinds of YaathrAs: Bhagavaan's SanchArams, the dEha Yaathrais of the chEthanams and the aathma yaathrais of the Jeevans at the time, when their bodies fall down (Yaa Yaathrayaa: na kaarikA na:). You are fit for stuthi (praise, adulation, eulogy) because of Your parama KalyANa guNams (gEyA) and shine like the radiant Sun (BhAnupaa). Just as You protect the Lord's Paadhams (Asya Paadhapaa asi), You stand by to rush quickly (ajamsaa) to my side to be worshipped (Yaj~nAya siddhasi). I am a totally unfit one to come near You and even then, You rush to me even before I could dare to approach You and command me to perform Aaraadhanam for You without hesitation (Asya Paadhapaa Saa mama yaj~nAya ajmasaa siddhasi).

SlOkam 923 of SrI RanganAtha PaadhukA Sahasram

The Paaduka is an excellent dish, delectable for me, to contemplate on-the Paaduka, that shines at the Sruti's head (It is the subject of the Vedas), the one that was inseparable from Rama, the one that ascended the throne, when Rama went to the forest; the one that stuck to the Lord's Feet and achieved many things in an easy, listlessly sportive manner. I enjoy relishing that Paaduka!

The sabdha chithram used here has the architecture of a flying arrow. Hence, it is called Sara Bhandham. It has a sharp front and a distinct tail; the five of its intermediate parts are linked by 4 individual aksharAs to form the full body of the arrow a seen below:

After reading the 1st 4 aksharams (Sa, raa, gha, vaa), one has to go upwards to the next aksharam on the upper line (sru) and return to the aksharam "tau" found in the middle line and repeat this exercise to get the 1st line of slOkam.

Next, one has to use the rule that the aksharam "ra" and "la" have no abEdham / difference (similar to Va-bhayOr abedha:). Then the 1st 4 aksharams of the 1st line (Saraaghavaa) will become "salaaghavaa" as the starting 4 aksharams of the 2nd line. After this transformation exercise, we have to go past the "salAghavaa" to the next aksharams through an exercise similar to the above: That will give "salaaghavaa gathou slishtaa svAdhurmE sadhupAsanA".

2) Srimath Andavan's anubhavam: Swami Desikan says that the supremely noble Paadhukais conferred great blessings on him, who was least fit to recieve them. The Paadhukais made it possible for him to perform AarAdhanam for Them. Swami Desikan prays for the development of Parama Bhakthi for Them in this slOkam: "Oh PaadhukE! It is not enough that You have become the easily accessible (param sulabham) object of worship (aarAdhya vasthu) for me but You should reveal to me your many glories and generate Parama bhakthi in me for You."

3) The Paadhukai is with its Lord in all states (SarAghavA). It is recognized as the inner content of the vedAs (Sruthou dhrushtA). It sat on throne of the lineage of Raghus (SanrupAsanA). During sanchAra kaalam with its Lord, it has the skills to carry the Lord elegantly and quickly (salAghavA). As a pair, the Paadhukais are never seperated from each other (SlishtA). The Paadhukais are the object of worship by the righteous (sadhupAsanA). Swami Desikan's prayer is: May the Paadhukais become the enjoyable object of my Parama Bhakthi (SadhupAsanA PaadhukA mE SvAdhu:)!

The auspicious qualities of the Paadhukais of BhagavAn are: Bhagavath Parathva Saamyam (Superiority like the Lord through eternal association with Him), Sruthi PrathipAdhyathvam (being an object of celebration by the VedAs), Bhagavath kaarya nirvAha SaamarTyathvam (skills in leading the duties assigned by their Lord), LokAnugrahaaarTa sanchAra seelathvam (Travels for blessing the world), asooyAdhi dhOsha rahithathvam (state of freedom from malice and other dhurguNams), Parama Maithrathvam (Extreme friendliness and approachability), SadhupAsyathvam (fit object for worship by the Righteous). All these noble guNams are also shared by SadAchAryAs.

SlOkam 924 of SrI RanganAtha PaadhukA Sahasram

The path on which the Paaduka travels is shining in brilliance. (Its path is the one following the footsteps of one - namely, Bharata who went to Rama's camp, by reason of his having spurned the rulership of the Kosala nation). It is one, which grants all that one wants. And the Paaduka of Rama well merits the reputation of being the cause of birth of epics like Ramayana

The prose order and the word splitting for this verse set in Garuda gathi chakra bhandham is as follows:

The Garuda gathi chakra Bhandham can be represented in 2 geometric patters: (1) 4 circles with an empty center (inner most) circle and 5 lines starting from the periphery of that inner circle and reaching out to the outtermost circle (2) 5 linked lotus petal shaped patterns with a common axis with 2 intersecting triangles formed by lines drawn from the center of those 5 lotus petals.

The slOkam yielding 2 types of Garuda gathi chakra Bhandahm has 32 aksharams to form the yanthram. Each paadam has 16 aksharams. 20 of the 32 aksharas have been included in the formation of the 2 Garuda gathi chakra bhandhams. Among the 20, the akshara that is represented twice is "nga: (R-nga and Pu-nga-va) found in the 2nd paadham. Rest of the aksharams appear only once in the Bhandham, although they may occur more than once in the slOkam.

The aksharam "Kaa" has a special place in this verse. It appears 4 times at the beginning and the end of each of the 2 paadhams (kaa-vyAya, Maarga-kaa, kaamadhA and Paadhu-kaa). This aksharam "Kaa" is represented only once in the Bhandham.

The Garuda gathi bhandham is split in to 5 sectors and each incorporates 4 aksharAs adding up to a total of twenty. Only "nga" is repeated twice as one of the main aksharAs of the word, "Ra-nga". The 4 fold patterns of aksharAs in the 5 sectors are: a) kaa, dhu, ma, vyA, (b) dhaa, ja, ga, yaa c) ta, sTi, thyai, ta: (d) ra, ga, pu, maa e) nga, rga, paa and va.

In both versions of this Garuda Bhandham, the center is empty. In the 2nd version, the empty space is split in to 5 triangles, 2 intersecting triangles from 5 points as in many yanthrAs. The outter most structure has 5 petals with 5 petals with 5 apexes. This bhandham is patterned after the flight pattern preferred by Garuda BhagavAn, another transport (Vaahanam) for the Lord like the PaadhukAs.

1)UtthamUr Swami's anubhavam: SrI RanganAtha Paadhukais seek the welfare and prosperity of the people of the world and bless them with grains (annam), other riches and true knowledge (Jn~Anam). Thus, it becomes the object of celebration by the poets.

2) Srimath Andavan's anubhavam: The intense compassion and deep generosity of the PaadhukAs of the Lord of Srirangam blesses those who appear before Them with great soubhAgyams even if they did not have deep bhakthi towards Them. They bless those devotees with material wealth/Jn~Ana Sampath (thru LakshmI KatAksham), and the wealth of Jan~Anam (Jn~Ana Sampath). Once the Jn~Anam is born among the devotees and they perform SaraNAgathy, then the Paadhukais grant them the Parama purushArTam of Moksham. For us to be familiar with Their Vaibhavam, the Paadhukais incarnate with Their Lord during Vibhava and ArchAvathArams and reveal Their prabhaavam through SrImadh RaamAyaNam, PaadhukA Sahasram and other Kaavyams /ithihAsams.

3) Oh Rangapungava PaadhukE! You have the short movements (SanchArams) that lead one quickly to MahA Lakshmi's Sannidhi for Lakshmi KatAksham (Maa aavarga vyAja yAtha ga maargakaa). Even through svalpa sanchAram (limited movements), PaadhukAs are able to confer conscpicous wealth (KaamadhA). For the sake of the auspiciousness of the world, the Paadhukais became the subject matter of Kaavyams.

SlOkam 925 of SrI RanganAtha PaadhukA Sahasram

Ranganatha Paaduka- Good Paaduka, it can be referred to, as It does the Devas' works. It grants whatever one asks for. It issues orders conducive to the society. It passes through good paths. It is divine-in all respects, like the Sruti (Veda).

1)UtthamUr Swami's insights: This slOkma is set in "dhvisrungADaka chakra Bhandham". This slOkma has also 32 aksharams split in to 2 Paadhams of equal length. This Bhandham uses 24 aksharams made up of 12 duets in 2 adjascent circles: surakaaryakaree Devee Rangadhurya-supAdhukA kaamadhA kalitAdEsA charanthi Saadhuvarthmasu The outter circle of this Bhandham has the portion of the 1st paadham barring the last 4 aksharams (Surakaarya-karee Devee Rangadhurya). The inner circle has also 12 aksharAs. It is however tied together in a specific pattern with aksharAs in the outter circle to form a coherent pattern of words seen in the 2nd paadham. The sequence of aksharAs is as follows based on the numbering scheme indicated in the chakra diagram: Su (1), Paa(13), dhu(14), kaa(3); kaa(3), ma(15), dhaa(16), ka(5), li(17), taa(18), dhE (7), saa(19), cha(20), ra(9), nthe (21), saa(22), dhu(11), va(23), rthma(24) and Su(1) .

Our achaaryaas for paadhukaa worship recommends this slokam on fridays by the ladies of the house.

2) Srimath Andavan's anubhavam: In the previous slOkam, Swami Desikan recognized the incarnation of the Lord's Paadhukais (Swamy NammAzhwAr) for protection of the universe (lOka RakshaNam) and that they facilitate Lakshmi KatAksham and has the glories (Vaibhavam) of being celebrated in IthihAsams and Kaavyams. Swami Desikan did not make these references for just praise (sthuthi). In this slOkam, Swami Desikan points out that the Paadhukais in reality are helpers (sahakAris) for the Lord to perform His dance on the stage (Rangam) at the BhUlOka Vaikuntam. The PaadhukAs fulfil the requests of the DevAs (through anugraham), destroys the asurAs (nigraham), establishes the codes of conduct (Vidhi) prescribed by Sruthis and performs upadEsams to avoid those prohibited by the VedAs (nishEdhams). The PaadhukAs move in the righteous path of Bhagavath Kaimkaryam and sets an example for others to follow Them. They follow the command of the Lord and conducts His affairs with flair. If we comprehend correctly the svaroopam and SvabhAvam of these sacred Paadhukais, all PurushArTams will be within our reach.

3) The PaadhukAs bless the DevAs with auspiciousness and chase away the dangers experienced by them (Sura Kaarya karee). The PaadhukAs are the enforcer of the commands of the Lord coded in the Sruthi and Smruthi as His Aj~nAs (klaitha aadhEsA). They travel in the path of the righteous (Saadhu varthmasu charanthee). She is the Devi for the Lord, who delights in performing His dance of creating, protecting and dissolving the world and helps Him with that dance (Rangadhuryasya Devi PaadhukA). She fulfills the wishes of those, who seek Her help and protection (KaamadhA Devi PaadhukA).

SlOkam 926 of SrI RanganAtha PaadhukA Sahasram

I pray to Rama's Paaduka, Which was reverentially worshipped by Bharata, Which is of highest potency, Which is worthy of worship by any one who has suffered samsara misery and mental agony; and Which is surrounded by lotus flowers dedicated in ritual oblation.

This slOkam is set in the dhvichathushka chakra bhandham and is intended for worship on MONDAYS by the ladies of the house. Chathushkam means an entity consiting of 4 units. Dhvi chathushkam refers hence to twice the set of 4 (i-e) 8. There are 8 triangles in this geometric pattern that gives the chakram its name.

The geometric representation is realized in 2 ways: One has an abstract pattern with 2 intersecting squares and 2 circles with the Lord's PaadhukAs inside them; the other representation has 4 circles with intersecting squares housed between the 2nd and 3rd squares populated with aksharams of this slOkam.

1)UtthamUr Swami's anubhavam: Swami Desikan says here that the PaadhukAs are the ones worshipped by BharathA; they are the medicine for those, who are afflicted with mental pain caused by samsAric ills. Swami Desikan states that he worships those Raaghava PaadhukAs surrounded by lotus flowers.

2) SA's anubhavam: The RanganAtha Dhivya PadhukAs in all manifestations (SarvAvasthais) have limitless glories and protect the world. Therefore, the very intelligent Bharathan fully conversant with the apAra mahimai of the Paadhukais worshipped them as the representative of the Lord on the throne of Raghu Vamsam. The Paadhukais conducted the affairs oft he State in a manner even loftier than their Lord. That was in Vibhava avathAram as Lord Raamachandran's Paadhukai. Now in Lord's archAvathAram as RanganAthan, they exhibit the same glories and respond to the prayers and appeals of SamsAris. They are worshipped with the lotus flowers and banish the sorrows of the suffering chEthanams.

3) The Taapams (afflictions, sorrows) of the world are of 3 kinds: Aadhya Athmikam, Aadhibhoudhikam and Aadhidhaivikam. These are the Taapa thrayams linked to SamsAric life. They are experienced by aadhi tAntAs (agitated SamsAris experiencing thApa thrayams). They worship the PaadhukAs for relief from these thApams and cover the PaadhukAs with heaps of lotus flowers with devotion (Raajeeva mEdhurAm Raaghava PaadhukAm). Bharathan worshiped these glorious Paadhukais during the Vibhava avathAram of the Lord (Bharatha AarAdhithAm). BharathA recognized them as superior in power (TaarAm). These PaadhukAs are fit to be worshipped for removal of the Taapa Thrayams by those afflicted by them (Bhava thApa aadhi thAnthAnAm vandhyAm).

SlOkam 927 of SrI RanganAtha PaadhukA Sahasram

Sages contemplate upon the Paaduka (who devote to meditation in absolute renunciation, living on mere water-drinking) as a halo-marked object. It shines with garlands dedicated to it. It gets to the walking operation on the Lord taking it for His free will to proceed to desired places. The Paaduka of Lord Ranganatha grants to us all we ask for.

This verse is set Chathurara-chakra Bhandham or 4 leaved chakra bhandham. It is also represented as Ashta dhaLa Padhma Bhandham (8 petalled lotus). The ladies of the house for worship use this 8 petalled lotus pattern on WEDNESwami DesikanAYS. The letters of the slOkam are removed during the household use and the letter "Kaa" found at the center of the yanthram is replaced by SrI Raama PaadhukAs.

1)UtthamUr Swami's anubhavam: the sages, whose food is water only, meditate upon The PaadhukAs of Lord RanganAtha. The PaadhukAs have a brilliant lustre and wear beautiful garlands at the appropriate times. They travel in novel and pleasing ways to satisfy their Lord, who wishes to fulfil the prayers of His devotees.

2) SA's anubhavam: The Paadhukais remove the darkness in the hearts of the Sages through their meditation on the Paadhukais as the most radiant entiity. The Paadhukais have the distinction of being adorned with the flower garlands used by their Lord. They have the intense desire to carry the Lord during His activities of protecting the world. They fulfill the benovolent desires of the devotees and remove the Inauspicious thoughts from their minds. They have the gait and glory of their Lord. The inner meaning is that The AchAryAs (Paadhukais of the Lord) have the Lord under their control through intense Bhakthi yOgam and make it easy for us to have His anugraham through the KshaNikOpAyam of Prapatthi (that which takes a second to practise) and remove our AjnAna Samsayam viparyams (dangers of doubts arising from our nescience).

3) "Ka + ath" combine to give the word Kaadhu, a synonym for the Sages, who perform intense tapas while consuming water only. The dhivya they meditate upon Paadhukais as the most lustrous ones (Kaadhu upAsya sath aalOkA). Sath aalOka refers to the superior jyOthi of the PaadhukAs. The PaadhukAs adorn the garlands worn erstwhile by their Lord during the time of worship to them (Kaala udhAhrutha dhAmakaa). They bless their devotees with auspiciousness and remove inauspicious thoughts (Kaamadhaa). These PaadhukAs are fond of engaging in different sanchaara gathis of the Lord (adhva riramsakaa RangEsa PaadhukA akAsA).

SlOkam 928 of SrI RanganAtha PaadhukA Sahasram

The Paaduka of the Lord of Paramapada is capable of swallowing (and extirpating) the rows of oceans of sins that we have accumulated. It is an embodiment of supreme mercy. The singing of Paaduka's greatness is as potent a purifier of a self as chanting of mantras (like Ashtakshara). Notwithstanding all this, it is readily accessible and easily worshippable. It is like the Queen over all kings, so coronated duly. I resorted to it and it saved me effectively.

This slOkam is set in SakarNika shOdasa dhaLa Padhmam form of sabdha chithram with 16 lotus petals. 16 of the 32 aksharAs of this slOkam are represented in the wedges formed by the petals and the central circle. The akshara "Paa" appears 16 times in this verse and is given the central place inside the heart circle. The space occupied by "Paa" at the epi-center is known as KarNikai.

1)UtthamUr Swami's anubhavam: Swami Desikan says that the Lord's Paadhukais protect His lotus feet and drink up all the sins of their devotees. They are easy to access and to meditate upon. They are superior to the kings of the land in glories. Those PaadhukAs have protected me.

2) SA's anubhavam: adiyEn has no fear anymore about SamsAram since the Lord's most merciful Paadhukais have banished all of my sins in a trice and have made themselves easily accessible to me and purified me. Through my repeated utterance of the dhivya nAmam, "SrI RanganAtha PaadhukA, SrI RanganAtha PaadhukA", the glorious PaadhukAs of the Lord reveal their inestimable power, soulabhyam and DayA; they kindle the fire of the Lord as MokshOpAyam and have given themselves as the objects of worship for me to protect me from samsAric fears.

3) The Paadhukais drink away the waves and waves of my sins resembling the great ocean (Paapa akUpAra paaLi paa). They are the embodiments of DayA (KrupA RoopA). They purify us like the mantrams like AshtAksharam (Japa aalapA). They are easily accessible (svaapA). They are like the Lord's sTAnam with its 3 divisions (NrupAdhipA thripAdhi). Those glorious PaadhukAs adorning the Lord's sacred feet have protected me (Paadha PaadhapA maa apaath).

SlOkam 929 & SlOkam 930 of SrI RanganAtha PaadhukA Sahasram

*Note: Although 929 and 930 are 2 separate verses, learned scholars of our sampradayam have treated them together on account of the word symmetry and geometric forms associated with them. Accordingly, we tread the path laid down by the great masters.

Oh Paaduka of the Lord who is meant by the word 'Sat'! The worst of sinners can worship You and benefit. You ward off all evil happenings, which are inherently grief-causing. What a melodious walk You possess! You diligently keep guard in respect of people who stick to the righteous path with pure activities. You remain in an effulgent site with SRI, unique to You, granting affluence to the worshippers. You remove the pitiable condition that accrues to sinners. You make the strolls pleasing and relaxing to the Lord, when He has to go out. May You please lead me on to the Lord Ranganatha's Abode!

These 2 slOkmas are to be read together as one set. This chithra bhandham is known as "Chathuranga-Turanga padha bhandham". Chathurangam means a chariot and Turangam means a horse. These 2 slOkams fit like a horse-drawn carriage as a unit. The verse moves like the steps of a horse drawing the chariot. The geometric representation of the 1st verse and its relationship (symmetry) to the subsequent verse shows the Turanga Padha kramam. The 32 aksharams have to be presented in a 8x4 mode to appreciate this kramam (sequence).

There are 32 aksharams each in the slOkam 929 & sLokam 930. One has to position the 32 aksharams of the 1st slOakam in 4 rows and follow it up with the 32 aksharams of the second slOkam in the same manner. Then one has to use the movement regulations of a horse in the chess game (chathurangam). That movement is to jump to the next position and from there gallop to the end of the diagonal posiiton.

1)UtthamUr Swami's anubhavam (929 & 930): Oh Holy Paadhukais of the Lord! Please bring me close to Lord RanganAthA's sacred feet! You are the pair to be worshipped

always by those burdened down by their bundles of sins. You destroy their sorrows. You are celebrated for that blessing. You have a delectable sound, when You move about. You protect the righteous. You are rich in wealth and attributes. You reside inside the rays that produce joy. You destroy the sorrow of those, who have committed heinous sins. Your movements banish the afflictions suffered by the above. May You bring Your Lord's feet to me or take me to where they are!

2) SA's anubhavam (SlOkam 929): Oh Sath PadhuE! You are the one fit to be worshipped by SamsAris in this world and to be recognized as the PurushArTam in the other world (during the stage of Mukthi). You accept the Prapathti performed to You and destroy sanchitha and PrArabdha karmAs of the prapannAs and grant them Moksham. My prayers to you are to bless me quickly with the attainment of the access to Your dear Lord's sacred feet in Parama Padham.

(3) SlOkam 929 / Oh Sath-PaadhukE! (the Paadhukais of Parabrahmam)! SamsAris have unquenchable sins (sTira aagasAm). For such nithya samsAris, You are the fit object of worship (sTira aagasAm sadhA aarAdhyA). Oh glorious Paadhukais, which remove inauspiciousness (viahatha aka tathaa amathaa) and have the pleasing naadham (saraasA)! Please lead me to the sacred feet of Your Lord (Maa RangarAja padham naya).

4) SA's anubhavam: (SlOkam 930): The PaadhukAs have the following attributes and the prayer to the Paadhukais is to connect the samsAri to the sacred feet of the Lord at SrI Vaikuntam:

(a) It protects the righteous, who does not slip from their sath-SampradhAyam through the power of their austerity.

b) It has all the Iswaryams under its control and distributes them according to its desires to aasrithAs.

c) It becomes a fit object for dhyAnam as it sits in the middle of its brilliant rays as a JyOthirmaya vasthu that gladdens the heart of all beholders.

d) It removes all the fierce sins of samsAris, the moment they pray to it for protection through the contact with its lustrous rays.

e) It has the power to travel to all corners of the world to banish the sorrows of those, who seek its protection.

5) The sacred PaadhukAs of the Lord protect those who shine with their observance of the Sath-sampradhAya anushtAnams and ask those PaadhukAs to lead Swami Desikan to the sacred feet of Lord RanganAtha (Samaya Raajath Paa ThvAm Maa RangarAja Padham naya). Other attributes of the PaadhukAs qualifying them to lead Swami Desikan to the sacred feet of the Lord of SrIrangam are next described: (a) It is the possessor of parama Iswaryam (aagatha raa) (b) it stays in the middle of Soorya MaNDalam in an auspicious state resplendent with its own jyOthi (MaadhakE gavi sTithA), (c) It destroys the fierce sins of samsAris and grants them an auspicious state (dhuramhasAm sannathA dhaa), (d) it has the tranquil and cool rays that travel everywhere (Saadhya atApa kara aasArA). May Thou lead me to the closeness of Your Lord (Thvam Maa RangarAja paadham naya).