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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

781. aNOraNIyasIm viShNOrmahathOpi mahIyasIm
prapadhyE pAdhukAm nithyam thathpadhEnaIva sammithAm

I cling to the Paaduka-as my only shelter-which Paaduka adapts a form to
suit the Lord's Feet, whether he is in a mini-particle size as an atom or
in
a mammoth-sized form-this the Paaduka does as the Lord himself does.

Special Notes by V.Sadagopan (V.S)

The 25 th Paddhathi of SrI RanganAtha PaadhukA Sahasram has tweny verses
dealing with the intimate physical connections tha tthe PaadhukAs have with
the Lord's
holy feet during His many incarnations. The changes in shapes and forms
during those
occasions are covered in this section known as SannivEsa Paddhathi.


SlOkam 781

1) UtthamUr Swamy's anubhavam: I bow always before the PaadhukAs ,
which exactly fit the feet of the small sized VishNu (Vaamana) or the feet
of
the giant sized VishNu ( Thrivikrama) equally well.

2) SrImath Andavan's anubhavam: The SannivEsam ( Uruvam , the form) of
the Paadhukais are described here. It is customary for the Paadhukais to
be neither larger or smaller than one's feet. It should be of the
appropraite
size (SannivEsam) to fit the feet of the one , who wears it. In the case of
the Lord , the Paadhukais match the Lord's feet exactly , whether His feet
are small as in the case of VaamanAvathAram or huge as at the time of
ThrivikramAvathAram.

3) Swamy DEsikan offers his Prapatthi to the miraculous Paadhukais here
( VishNO: PaadhukAm prapadhyE). They have the matching dimension
with the Lord's holy feet always( nithyam tath-padhEnaiva sammithAm
PaadhukAm prapadhyE). Those PaadhukAs are smaller than the small
Thriuvadi during the VaamanAvathAram ( aNO: aNIyAn ) and larger
than the large feet of the Lord during ThrivikramAvathAram ( mahathOapi
maheeyaseem ) . The shape and size changes befitting the occasion
to serve the Lord.

The MahA NaarAyaNOpanishad manthram is recalled by Swamy Desikan here:

" aNO: aNeeyAn mahathO maheeyAn AathmA guhAyAm nihithOsya JanthO:
Tamakrathum pasyati veethasOkO dhAthu: prasAdhAn mahimAnam Isam "

Here the Supreme Self , the indweller of the ChEthanam is recognized as
subtler than the subtle and greater than the great . That ParamAthmA is
seated in the heart lotus of the chEthanam. The Upanishad manthram goes on
to describe the aathma saakshAthkAram of the ParamAthmA in the hrudhya
puNDareekam by the JeevAthmA and the gaining of freedom from all
griefs as a rsult of the anugraham of the ParamAthmA.

Namo Narayana,

SriMuralidhara Dasan






 Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

782. prathithiShTathi pAdhasammithAyAm thvayi nithyam maNipAdhukE!
mukundha:
itharE thu paricChadhAstha EthE viBhavavyanjanahEthavO Bhavanthi

Oh Manipaaduka! The Lord stands on You, solidly placed, at all times, You
almost becoming part of Him. His other external paraphernalia (like the
umbrella, the chamara etc.) are merely the symbols and evidences of His
great Lordship with affluence of every kind.

Special Notes by V.Sadagopan (V.S):

1) UthtamUr Swamy's anubhavam: Oh Mani PaadhukE! Lord is consecrated in You
,
who is equal in holiness to His feet. His status becomes preeminent through
the union of
His holy feet with You. He wears You at all times independent of whether He
is
walking or not. Rest of His accoutrements like the umbrella , fan ,
aabharaNams
and ress do not have the same intimate relationship that You have with Your
Lord.
They are only useful to announce His wealth and soverignity.

2) SrImath Andavan's anubhavam: Whether the Lord is standing or sitting
or moving around , The PaadhukAs are the Ones that serve His body always.
The rest of the Lord's possessions like umbrella , aabharaNams are merely
for the glorification of His Isvaryam as SarvEswaran.

3) Oh Mukundha MaNi PaadhukE ! Both of You fit exactly the dimensions
of Your Lord's Thiruvadis and support / serve the Lord's ThirumEni .
Your Lord is always with You ( Paadha SammithAyAm Thvayi Mukundha:
nithyam prathithistathi).All the other isvaryams of the Lord like the white
umbrella signifying His soverignity over all universes ( tE yEthE itharE
paricchadhaa: ) are only symbols to remind one of the glories of His
mahimA
( tE yEthE itharaa: vibhava-vyanjana hEthava: bhavanti).The key words here
are
"Mukundha: Thvayi nithyam prathishtathi".All the others have occasional
uses and are solely for the revelations of His Isvaryam ( Vibhava vyanjana
hEthurEva bhavanthi ) .... (V.S).




Namo Narayana,

SriMuralidhara Dasan






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

783. thava ranganarEndhrapAdharakshE!
prakruthi: sannapi BhakthipArathanthryAth
BhavathIm vahathIva pannagEndhra:
praThithasvasthikalakshaNaI: shirOBhi:

Oh Paaduka! Adisesha is Your original model so to say, ince he has taken
Your form (as other forms too). Nevertheless, by dint of intense devotion
to You, he bears on his thousand hoods, the shape of Paaduka, as
the Swastika (or thuthi) symbol-paying homage to you that way !

Special Notes by V.Sadagopan (V.S):

SlOkam 783

1) UtthamUr Swamy's anubhavam: Oh Ranganatha PadhukE! AdhisEshahas taken
Your form
because of his great regard and devotion for you .He wears yet on the back
of his thousand
hoods as a foot print or mark of auspiciousness. AdisEsha wears the symbol
known as
Swathi on his hoods , which is made up of two linked PaadhukAs . Even if
AdisEsha has
taken Your form already , he still wears the Swasthi mark on his thousand
hoods out of
the great respect he has for You.

2) SrImath Andavan's anubhavam: The sannivEsam ( appearance ) of Paadhukai
is
like PerumAL's ThiruvadikaL.There is also a mark on the hood of AdhisEsha ,
which is like PerumAl's Thiruvadi.When one looks at this insignia, it
appears
as though AdisEshan , who has taken the avathAram of Paadhukai still
wishes to carry on His head the Paadhukai out of reverence for the
Paadhukai.
The inner meaning is that AchAryAs are eternally liberated souls (nitya
sooris)
and even when they incarnate as AchAryAs , they celebrate the AchAryAs.

3) Oh PaadhukE! Although AdhisEshan is the source of Your avathAram
(PannagEndhra: Tava Prakruthi: sannapi) , He carries You in the form of
Svasthika on His hoods ( PraTitha Svasthika: lakshaNai: sirObhi: vahathi).
This he does because of his great reverence for You and is bound by
his devotion to You ( Bhakthi paaratantryAth bhavatheem vahathi)...(V.S).

Namo Narayana,

SriMuralidhara Dasan







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

784. parasya pumsa: padhasannivEshAn
prayunjathE BhavithapancharAthrA:
aGhaprathIpAnapadhishya puNdrAn
angEShu rangEshayapAdhukE! thvAm

Oh Paaduka! Those who follow the Pancharatra (or Vaikhanasa) agama for
paying homage to the Lord (in Aradhana), have the habit of adorning their
limbs (forehead, neck, chest, belly and shoulders) with the mark of
the Lord's Foot; the Foot herein is only a pretext, so described; actually
,
they are of Your shape only! (Paaduka only)

Special Notes by V.Sadagopan(V.S)

SlOkam 784:

1) UtthamUr Swamy's anubhavam: Oh RanganAtha PadhukE! SrI VaishNavaas
conversant with PaancharAthra aagamAs wear You on their forehead and
other parts of the body . Those twelve marks on their upper torso are for
reminding themselves about You , who carry the Lord's holy feet . Those
marks representing You remove all their sins by their presence (on the
bodies of
SrI VaishNavAs).

2) SrImath Andavan's anubhavam: Oh PaadhukE! Those who are conversant with
PaancharAthram adorn their upper torso with the twelve ThirumaNNs. The name
is
only sacred clay ( Thiru MaNN ) but it is really Paadhukais , which are
adorned
by the SrI VaishNavAs on their body.

3) Oh RangEsaya PadhukE! PaancharAthrA practioners (BhAvitha PaancharAthrA:)
adorn the ThirumaNNs , which are in the form of the Lord's sacred feet on
their body
for elimination of sins ( aga pratheepAn Parasya Pumsa: padha sannivEsAn
prayunjathE).
Actually those ThirumaNNs (PuNDrAn) are insignia for You alone ( PuNDrAn
Upadisya
ThvAm angEshu prayunjathE)...(V.S).

Namo Narayana,
SriMuralidhara Dasan






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

785. vimrushya rangEndhrapathimvarAYA:
shruthE: sThithAm mUrDhani pAdhukE! thvAm
baDhnanthi vruDdhA: samayE vaDhUnAm
thvanmudhrithAnyABharaNAni moULoU

Oh Paaduka! Knowledgeable persons prescribe placing You (in the Shape of
Thiruman engraved on the Thirumangalya) on the head of the bride at the
marriage ceremony. Because it is auspicious. Even the Veda damsel bears
You,
she bearing the Lord on her head-this is because the Veda, accepts the Lord
Narayana only, as its subject of praise and this means she bears the Lord
with the
Paaduka on her head for auspiciousness.

Special Notes by V.Sadagopan (V.S):

SlOkam 785

1) UtthamUr SWamy's anubhavam: In the previous slOkam , Swamy Desikan
revealed that the twelve insignias that SrI VaishNavAs wear on thier bodies
are the representations of the PaadhukAs protecting the Lord's holy feet.
Here, he states that PaadhukAs are present in the symbolic form in
the auspicious jewelery worn by married women around their necks.
Swamy Desikan says: " Sri RanganAyaki wears You on Her head
(between the brows) . Knowing this , the wise ones make the new brides
wear jewelery containing Your form from the time of their marriages".
Swamy Desikan refers here to the ceremony before tying of the auspicious
thread around the neck of the bride by the bridegroom during the wedding
ceremony . A piece of jewelery containing the representation of the PaadhukA
is placed along with a yoke on the head of the bride. This symbolic act
follows the tradition set by SrI DEvi.

2) Srimath Andavan's anubhavam: During the marriage celebrations,
an yoke is palced on the head of the bride along with the ThirumAngalyam
jewelery. ThirumAngalyam has the sign of ThirumaNN. One may ask why
such a procedure is practised. It is because VedAs have the PaadhukAs on
their heads . As a result of having the PaadhukAs on their heads, the Veda
Sthrees become nithya sumangalis.Similarly it is hoped that the placement
of Paadhukai's insignia on the heads of brides would make them also
nithya sumangalees.

3) During the marriage celebrations, elders place on the heads of brides
an aabharaNam containing the insignia of PaadhukAs ( VruddhA: kalyANa
samayE VadhUnAm mouLou Thvan-mudhrithAni aabharaNAni Bhadhnanthi).
This is because the enlightened ones recognize that PaadhukAs rest on the
top of
the head of Veda Sthrees , who are the consorts of Lord RanganAthaa . This
presence
on Veda Siras ( Upanishads) provide nithya soumAngalyam to the brides
( ThvAm RangEndhra pathim varAyA: sruthE: moordhani sTithAm ). Thinking of
this symbolism (vimrusya) , the elders place the ThirumAngalyam on the Yoke
and place it on top of the heads of the new brides for the conferral of
nithya soumAngalyam....(V.S).

Namo Narayana,

SriMuralidhara Dasan






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

786. vahanthi rangEshvarapAdharakshE! dhIrGhAyuShAm
dharShithaBhakthibanDhA:
AshADhipAnAmavarODhanAryasthvanmudhrikAm mangaLahEmasUthraI:

Oh Paaduka! The Eight Direction-guardians enjoy such a longevity only
because their damsels wear, in their gold-chain-hung Thirumangalya, Your
image. They become thus blessed.

Special Notes by V.Sadagopan (V.S)

SlOkam 786

1) UtthamUr SWamy's anubhavam: In the earlier slOkams , Swamy Desikan
stated that the new brides wear jewelery containing the representation of
PaadhukAs
on their head. At the high moment of maangalya dhAraNam , the bridegroom
ties the auspicious thread around the neck of the bride that contains the
PaadhukAs
as the center piece . Swamy Desikan points out that the wearing of the
MangaLa
soothram is not confined to human beings alone but is also observed by
the wives of the DevAs , who wish to have long lives for their husbands.
Swamy says in this context: " Oh RanganAtha PaadhukE! The wives of
the long lived Masters of the eight directions demonstrate their devotion
to their husbands by wearing the auspicious golden chain around their
necks containing the medallion bearing Your representation".

2) SrImath Andavan's anubhavam : Oh PaadhukE! Every one of
the eight directions have their own Master . Their wives wear in their
sacred
necklaces (ThirumAngalyam) an insignia of Yours and thereby achieve
dheerga Sumangalithvam ( Long life as married women).

3) The directions have their Lords like Indhra for the East.
They have wives ( avarOdhanArya:). The wives wish long lives to
their husbands( dheergAyus). Therefore , they ( the wives) adorn
with reverence (darsitha bhakthi bandhA:) Your insignia /representation
on their golden necklaces ( mangala hEma soothrai: Thvan-mudhrikAm
vahanthi).. (V.S)



Namo Narayana,

SriMuralidhara Dasan





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

787. vyUhakramENa praThithAramagrE sandharshayanthI maNipAdhukE! thvAm
pAthum thrilOkIm padhapadhmaBhAjam soUdharshanIm shakthimavaImi
shoUrE:

Oh Manipaaduka! The Vyooha evolution as Vasudeva etc., is present in
Sudarsana. The Paadukas show the Lord; so does the Sudarsana yantra; it has
Paaduka in the axis (hollow centre). Like You, the Sudarsana Moorti also
protects all the worlds. Thus, You have the potency of Sudarsana. Your
having the Sudarsana streak confirms this.

Secial Notes by V.Sadagopan (V.S):

SlOkam 787

1) UtthamUr Swamy's anubhavam: Oh MaNi PaadhukE! The Sudarsana-
yanthram (Symbolic, Geometrical representation of Sudarsana manthram) has
incorporated Yourself and the lotus marks in itself . This yanthram is made
up of
two intersecting triangles , lotus petals and tongues of flames . At its
epi-center , this
yanthram houses Your representation in a six fold form. That power of
Sudarsanam is
indeed Yours , which has descended from the Lord to protect the world and to
reveal
Himself through You. The Sudarsana yanthram has come closer to Your Lord
by having the insignia of PaadhukAs and lotus petals in the geometric form
( It is indeed well known that the Lord's holy feet contain Chakra/Disc ,
and Padma /lotus , Rekha/ lines indicating the closeness of PaadhukAs
to Sudarsanam).

2) SrImath Andavan's anubhavam: Oh PaadhukE ! You demonstrate
VyUha Moorthys ( VaasudEvan, SankarshaNan , Pradhyumnan and
Aniruddhan) to all by staying as their Paadhukais.They adorn You for
jagath rakshaNa vyApArams and related sanchArams.You are thus
associated with Your Lord's sacred feet for protecting the three worlds.
When we look at You, we are reminded of Sudarsana yanthram.

3) PerumAl is known for the hierarchy of VyUha Moorthys
such as VaasudEvan, SankarshaNan , Aniruddhan and others
( agrE vyUha kramENa praTitAram RanganATam). You reveal
that VYUha Krama Para VaasudEvan to us ( VyUha kramENa
praTithAram SANDHARSAYANTHEEM). We consider You
as the power that has reached the Lord's holy feet to protect all
the three worlds ( ThrilOkeem paathum SourE: padha-padhmabhAjam)
in the form of Sudrsana yanthram (Soudarsaneem sakthim avaimi)..(V.S)

Namo Narayana,

SriMuralidhara Dasan





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

788. baDdhAsikA kanakapankajakarNikAyAm
maDhyE krushA muraripOrmaNipAdhukE! thvam
sandhrushyasE sarasijAsanayA gruhItham
rUpAntharam kimapi rangavihArayOgyam

Oh Manipaaduka! As You are seated on the sataari in the shrine, it 
looks as though You are seated in the seed at the centre of a lotus; 
like Mahalakshmi, again, You have a thin waist. You too relish the 
strolls in Srirangam. I can well say, You are a dancer-like Lakshmi, 
in the stage, that the holy city is. 

Namo Narayana,

SriMuralidhara Dasan

SrI:

Special Notes by V.Sadagopan(V.S)

SlOkam 788:

1) UtthamUr Swamy's anubhavam: Here, Swamy Desikan compares Paadhukais
with Sri Devi in three aspects. He notes that SrI Devi and Paadhukais 
have the following three features in comon: (1) Being narrow at their 
mid-portions of their bodies (i-e) slender waistedness (2) Being 
seated on a golden lotus (3) Enjoying the company of RanganAtha. 
Swamy Desikan says: " Oh Madhusoodhana PaadhukE! You resemble the 
slender-waisted SrI Devi sitting on the golden lotus enjoying the 
intimate company of RanganAtha. Therefore, I think You are another 
form of SrI Devi because of Your resemblence to Her in number of
aspects.

2) SrImath Andavan's anubhavam: Oh PaadhukE ! When I look at You , It 
appears as though MahA Lakshmi has taken another form to move around 
in SrIrangam. 

3) Oh PaadhukE ! You are in the fruit of the golden lotus ( Kanaka 
Pankaja karNikAyAm bhaddha AasikA). You are slender in the middle 
portion ( Thvam madhyE krusA). You appear further to have the 
indescribable form taken by MahA Lakshmi for sanchAram
in SrIrangam ( Thvam SarasijAsanAya gruhItham Ranga vihAra yOgyam 
kimapi roopAntharam samdhrusyasE )...(V.S).








Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

789. mAnOchithasya madhaDhInajanasya nithyam
mA BhUdhatha: krupaNathEthi vichinthayanthyA
bandhIkrutham DhruvamavaImi valagnadhEshE
kArshyam thvayA kamalalOchanapAdharakshE!

Oh Paaduka! You are thin in the middle! It is because You have 
perhaps decided to take away the thinness from those who are 
respectable because of having surrendered to You, out of 
consideration for them that they should not be famished and lean on 
grounds of wealth, fame, learning, devotion etc.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S) :

SlOkam 789:

1) UtthamUr Swamy's anubhavam: Oh Paadhukais of the lotus-eyed Lord!
You remove the fatigue of Your devotees and absorb/imprison their 
fatigue and despair inside You. They (devotees) thus become free from 
fatigue and despair. They overcome poverty and become famous for 
their scholarship and righteousness. Your compassion for them and 
intervention is remarkable indeed!

2) SrImath Andavan's anubhavam: To spare Your devotees from becoming 
lean and depressed, You have taken on the slender/lean form. You have 
caught hold of that fatigue of Your devotees and kept it within 
Yourself to save them from any unhappiness. 

3) Oh Lotus-eyed Lord's PaadhukE! (KamalA lOchana PadharakshE) !
You have decided that those who take refuge(madhadhIna Janasya) in 
You should should always be respected (mOnOchithasya Janasya) and 
that they should not suffer from poverty of spirit and fatigue 
(krupaNathA maa bhUth). Thinking in this manner (ithi vichinthyathA 
ThvayA ), You have imprisoned that helplessness/slenderness in Your 
mid region ( ThvayA kaarsyam valagradEsE bhandhIkrutham). This is for 
sure( dhruvam)...(V.S) 





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:

790. maDhyE krushAmuBhayatha: prathipannavruDdhim
manyE samIkshya BhavathIm maNipAdharakshE!
nithyam mukundhapadhasanghamaviprayOgoU
nischinvathE kruthaDhiya: suKhadhuKhakAShTAm

Oh Paaduka! You are narrow in the middle, but wider on either side 
i.e. front and rear. This is attributed by knowledgable scholars, to 
the impressive contact with the Lord's Foot on either sides but lack 
of such contact in the middle. As has been said, well-being is 
defined God-contact and suffering, the loss of contact with God. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):

SlOkam 790

1) UthamUr Swamy's anubhavam: Oh MaNi PaadhukE! adiyEn concludes that 
the learned scholars intrepret correctly that Your mid-portion is 
slender and the front and back portions are ample. They connect that 
slendereness to sorrow in not having the intimate connection with 
Your Lord's feet; likewise,they relate the ample dimensions of Your 
front and back to the strong imprint of Your Lord's feet in those 
regions. 

The seperation and association with the Lord's feet at the diffferent 
sections of the PaadhukAs are connected to the leanness born out of 
sorrow and the healthy ampleness arising from the joy of intimate 
contact. Lord's feet has the shape of the shell of tortoise according 
to the texts of beauty . Therefore , the mid-portion of His feet are 
elevated and do not come in to contact with the waist region of 
the PaadhukAs. On the other hand, the weight of the Lord's body is 
distributed throughout the front and hind portions of His feet , 
which in turn come in to intimate contact with the upper and lower 
portions of th PaadhukAs.

2) SrImath Andavan's anubhavam:Oh PaadhukE! Scholars have concluded 
that the happiness of intimate contact of Your Lord's feet in the 
front and back regions of Your form has created ampleness. The mid 
region however is slender as though it is an outcome of sorrow from 
lack of intimate contact there with Your Lord's feet.

3) VidhvAns( kruthadhiya:) analyze that Your robust form in the front 
as well as back ( ubhayatha: prathipanna vruddhim) and the slender 
form in Your mid region (madhyE krusAm) is due to the happy and 
sorrowful moods experienced by these respective regions from the 
ample contact or otherwise with the Lord's feet. Ampleness comes form 
the intimate union with the Lord's feet (Padha sangam).
Slenderness arises from the lack of such intimate contact ( Vipra 
yOgam). This heights in happiness and sorrow indicated by ampleness 
and slenderness are linked by VidhvAns to intimate contact in the 
front and back and lack of it in the middle region of Your body ( 
Sukha Dukkha kAshDAm niscchinvathE)...(V.S)