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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

881. maNinikarasamuthThaI: sarvavarNA mayUKhaI:
prakatithashuBhanadhA pAdhukE! rangaBharthu:
niKhilanigamasUthErbrahmaNasthathsanAThA
mavagamayasi hrudhyAmarDhamAthrAm chathurthIm

Oh Paaduka! From Your hordes of gems, rays emerge in various colours. 
Your note is also melodious. That musical note is reminiscent of the 
fourth half-measure of the Pranava mantra, that half-measure 
denoting, as its presiding deity, Ranganatha. 

[Atharva-Shika-Upanishat describes that the syllables A-U-Ma are of 
one measure each, that the last, half measure in the sound is of 
importance 
as implying Para-Vasudeva. This and the belief that Sri Rangavimana 
is Pranava-embodying are relevant here]. 

Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan (V.S)

SlOkam 881

1) UtthamUr Swamy's anubhavam: AtharvasikhA Upanishad secton is taken 
as the pramANam by Swamy Desikan here. The Upanishadic portion 
describes the colors, presiding deities for the three letters of 
PraNavam (viz) aakAram , Ukaaram and Makaaram). Afterwards, it points 
out that the final and the fourth portion of PraNavam (ardha 
maatra/half letter) is nothing but Your naadham. The presiding deity 
for the ardha maatrA is revealed by the Upanishad to be none other 
than Para VaasudEvan , the supreme Lord resident in SrI Vaikuntam and 
on the vimAnam of SrI RanganAthan at SrIrangam. Thus, the ardha 
maatrA becomes Sarva varNa MaNi naadham, because of its links to the 
Supreme Lord. That naadham of ardha maatrA blesses every one , who 
hears it with auspiciousness of every kind. The sounds generated by 
the PaadhukAs are that of PraNavam and has the features of Sarva 
varNa MaNi naadham. Those who are fortunate to hear it are
truly blessed. Swamy Desikan says: " Oh RanganAtha PaadhukE! You 
shine with the lustre of rays from all of Your gems and have attained 
all colors of the spectrum (Sarva varNam). After that, You have 
displayed the most auspicious sounds through Your movement, which is
equal to the fourth section of PraNava naadham (ardha maathrA), 
celebrated by the VedAs as the one affiliated with RanganAtha Himself 
and that which is heard in the heart lotuses of the Yogis". 

2) SrImath Andavan's anubhavam: AtharvasikhOpanishad reveals the 
Svarams ( Hrasvam, dheergam, plutham), VarNams ( Naadhams ) and 
presiding deity (adhishtAna dEvathA) for the four different 
variations of reciting PraNavam. The UpAsana of PerumAL , who is the 
PraNava roopi can be approached with one or two or three or three 
and half maathrAs. The last version of reciting with three and half 
maathrAs is considered the most auspicious in granting Moksham. That 
PraNava Roopi worshipped by the Three and half maathrA route is none 
other than KaaraNa Brahma Svaroopa Para VaasudEvan. The adhishtAna 
dEvathAs for recitation with one or two or three mAtrAs however are 
Kaarya Brahma Moorthys such as Brahma (for 1 maathrA), VishNu ( 2 
maathrA ) and Rudran ( 3 MaathrA) . 

Swamy Desikan weaves in the Upanishadic meanings behind 
PraNavOccharaNam with the varNams and svarams arising from the 
different sanchArams of the Paadhukais, whose adhishtAna dhaivam is 
always Para VaasudEvan . 

3) The address of the Padhukais in this slOkam is very special and 
endearing: " nikhila nigama soothE : BrahmaNa: Rangabharthu: 
PaadhukE ! " ( Oh Paadhukais of the magnificent Lord of SrIrangam, 
who is the origin of all VedAs and are unmatched in Svaroopam , 
GuNams and VibhUthis as ParamAthmA ). Swamy Desikan points out that 
the sanchArams of the Padhukais reminds him of the fourth way of 
recitation of PraNavam with ardha maathrai (ChathurTee ardha-mAthrAm 
avagamayasi). He gives three reasons for coming to that conclusion: 
(1) MaNi-nikara samuTtthai: mayUkhai: sarva varNaa ( having all kinds 
of varNAs from the spreading rays from different kinds of gems ), 
(2) prakaditha Subha nadhA (having the celebrated auspicious 
nAdhams ) and 
(3)Tath SanATAm hrudhyAm nikhila nigama soothE: BrahmaNa:
( having as Lord , the originator of all VedAs). For these three 
reasons , Oh PaadhukE, You remind me of the fourth way of recitation 
of PraNavam ( chathurTee ardha-mAthrAm avagamayasi)...(V.S). 





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

882. shruthiviShayaguNA thvam pAdhukE! dhaIthyahanthu:
sathathagathimanOjnyA svEna DhAmnA jvalanthI
janithaBhuvanavruDdhi: dhrushyasE sThaIryayukthA
viDhruthaniKhilaBhUthA vaIjayanthIva mAlA

Oh Lord's Paaduka! You resemble the vaijayanthi garland, which is the 
Deity of the five elements. You bear all Bhootas (namely beings). You 
are the subject of Sruti; You stroll at all times; You shine in Your 
own effulgence; Your responsibility is to nourish the worlds; (water 
nourishes the worlds). You are firm as Prithvi is. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S)

SlOkam 882

1) UtthamUr Swamy's anubhavam:Swamy Desikan describes the PaadhukAs 
as Vaijayanthi, the garland made of wild flowers worn by RanganAtha. 
It is known that the never-fading Vyjayanthi maala is the presiding 
deity for all the five elements (pancha bhUthAs) such as sky 
(aakAsam ), Earth, Water, Wind and Fire. AakAsam or ether is 
essential for hearing. Hence , Swamy Desikan describes Vaijayanthi to 
have Srushti vishaya guNam or the attributes of principles recited by 
the VedAs and heard through the ears. The sounds of PaadhukAs are 
heard similarly by the ears.The word "Sathatha gathi" in this slOkam 
means Vaayu or wind, which spreads the fragrance of both Vyjayanthi 
and PaadhukAs.The word "Dhaamnaa" means the brilliance of Suns and 
Stars. Such brilliance is contained by the gems of PaadhukAs and the 
flowers of VanamAlaa. Both the PaadukAs and the VanamAlaa are 
affiliated with the element of water, since they increase the health 
of living beings from crops to human beings. This is indicated 
through the choice of the phrase,"Janitha Bhuvana Vrutthi". Both the 
VanamAlA and the PaadhukAs have the quality of permanance and 
stability. This is the quality of the final element of the Pancha
BhUthAs (viz)., the Earth (PruTvee). Thus VanamAlA and the Paadhukais 
bear the five elements and have much in common. When worn, both 
cause great auspiciousness and joy. On this basis, Swamy Desikan 
identifies the PaadhukAs as a manifestation of the Lord's Vaijayanthi
Maalaa. 

Swamy says: "Oh PaadhukAs of the enemy of the asurAs ! Through the 
sweet sound You generate during Your movements, You please the hearts 
of Your devotees and display the qualities of AakAsa. Through Your 
lustre and nourishing attributes, You display the features
of Agni(Tejas) and water ( aapa: ). Through Your firmness and 
durability, You demonstrate the qualities of Earth, another pancha 
bhUtham. Lord's Vaijayanthi Maalaa has been celebrated for containing 
all the attributes of Pancha bhUthAs. Oh PaadhukE! You share that 
feature with Vaijayanthi Maalaa and therefore I consider You as an 
incarnation of that sacred garland worn by the Lord. 

2) SrImath Andavan's anubhavam:The inner meaning of this slOkam 
linking Swamy NammAzhwAr to Vyjayanthi maalai of Pancha bhUtha form 
stresses on these unique features : (1) He has the AchArya lakshaNams 
prescribed in the VedAs (2) He generates delectable naadham through 
his paasurams (3) He travels around performing mangaLAsAsanams for 
the auspiciousness of the world like the ever moving wind (4) He has 
the Brahma tEjas like Agni (5) He is like the nourishing water for 
the growth of aathma kshEmam and (6) steadiness and firmness in 
rescuing samsAris and delivering them to His Lord. Through all these 
attributes, Swamy NammAzhwAr has the features of pancha bhUthams ( 
AakAsam , Vaayu, tEjas, aapam and PruTvee ). Vyjaynthi garland is the 
subtle form (Sookshma roopam ) of the pancha bhUthams. Thus Swamy 
NammAzhwAr is linkable with Vyjayanthi maala dear to the Lord.

3) Oh Paadhukai of the Lord, who destroys asurAs ( Dhaithya-hanthu 
PaadhukE )! You appear like the Vyjayanthi Maala, who incorporates 
in itself the Pancha bhUthams (PaadhukE ! Thvam nikhila bhUthaa 
Vyjayanthee Maala iva dhrusyasE ). The pancha bhUthams are 
incorporated in the PaadhukAs this way: (1) AakAsam/Sabdham:
Sruthi vishaya guNA (sabdham travels in ether), (2) Vaayu: moving 
always( sathatha gathi), (3) Tejas: beautiful lustre of its own ( 
ManOj~nA svEna dhAmnA jvalanthee ), (4) Appu : generating the growth 
of the world ( janitha bhuvana vruddhi: ) and (5) PruTvee: Firmness 
and steadiness ( sTairya-yukthA ). Therefore , Oh PaadhukE !
You appear like Vyjayanthi Maalaa ( Thvam Vyjayanthee maalaa iva 
dhrusyathE )...(V.S). 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

883. RaGhupathipadhasangAdhrAjyaKhEdham thyajanthI
punarapi BhavathI svAn dharshayanthI vihArAn
aBhisamaDhithavruDdhim harShakOlAhalAnAm
janapadhajanithAnAm jyAyasA shinjithEna

Oh Paaduka! You ruled over the kingdom from the throne, yet were in 
grief. When the Lord returned, You joined the Lotus-like Feet and You 
became immensely happy. You started Your sportive walks with a great 
eclat. The joy gave out a noise that drowned the furore caused in the 
nation's crowds on getting Rama back.

Azhvar would grieve on separation from the Lord. He would revel when 
in close proximity with Him. No other definition can be given for 
this 
grief or joy. (see under verse 790).

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan 

SlOkam 883

1) UtthamUr Swamy's anubhavam: Oh PaadhukE ! When You ruled AyOdhyA 
at the behest of Your Lord, You were grief stricken over the 
seperation from Your Lord. When He returned from exile and took 
charge of the kingdom, You were joyous and performed service to Him. 
It was clear that You preferred service to Lord over ruling 
the kingdom. You joined with the people celebrating Your Lord's 
return from exile and made them enjoy Your delectable sounds, which 
enhanced their happiness many fold. 

2) SrImath Andavan's anubhavam: Oh PaadhukE ! You got reunited with 
Your Lord's feet after His return from exile and You forgot all the 
painful burdens of ruling the kingdom until then as His 
representative. You resumed your favorite sport of roaming with Your
Lord and showing those steps to the world joyously. With Your 
majestic naadham, You infromed the people of AyOdhya about the 
auspicous news of their Lord's return from exile. 

3) The PaadhukAs got relieved of the weighty responsibilities of 
carrying the burden of ruling over the kingdom of Raghu vamsam , when 
it got reunited with the Lord's feet after His return from exile ( 
Raghupathi padha sangAth raajya khEdham thyajanthee). The PaadhukAs 
showed once again their sportive movements ( punarapi svAn vihArAn 
darsayanthee) as they got reunited with thir Lord's sacred feet. The 
PaadhukAs raised then a loud naadham to announce to the world about 
the joyous news of the Lord's return to His home (Bhavathee jyAyasaa 
sinjithEna janapadha janithAnAm harsha kOlAhalAnAm vruddhim 
abhisamadhitha)...(V.S). 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

884. haricharaNamupaGhnam pAdhukE! samshrithAyA-
     maDhigathabahushAKhAm vaIBhavam dharshayanthyAm
     aBhajatha viDhihasthanyasthaDharmadhravAyAm
     thvayi mukuLasamruDdhim moUkthikashrIsthadhAnIm

Oh Paaduka! When the Lord scaled the worlds, His foot going up looks 
like a prop-stick; You as a creeper cling to it; Brahma pours water 
to nourish You; it is Dharmadrava, the punya of all worlds!; Your 
pearls look like flower buds of the creeper. The whole is a pleasing 
imagery to me!

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
slOkam 884
 
1) UtthamUr  Swamy's anubhavam: Oh PaadhukE ! At the time of Lord's 
incarnation as Thrivikrama , the pearls on Your body looked like 
flower buds. You appeared like a creeper dependent on the Lord's leg 
for Your support. The water that BrahmA added to Lord's feet 
appeared like the water flowing through the trenches to nourish You 
to flower and produce those pearl buds. You looked like the creeper 
with many branches like the VedAs. Hence , I consider You as a  
sacred creeper attached firmly to the holy feet of Your Lord. 
 
2) SrImath Andavan's anubhavam: Oh PaadhukE ! During 
ThrivikramAvathAram of Your Lord, You were like a Kalpaka creeper 
dependent on the support rod of Your Lord; You branched out to form 
the different sections of the creeper to demonstrate to the people of
the world that the various Veda Bhaagams celebrate Your Lord's 
glories. At that time, Brahma dEvan melted the puNyams of the world 
in to sacred water and added that water for Your nourishment, which 
caused the appearance of  Your pearls looking  like the buds of the 
creeper (Yourself) nestling around the sacred feet of Your Lord.
 
3) During that time of ThrivikramAvathAram ( TadhAneem), You 
resembled  a creeper that attached itself to the supporting rod of 
the Lord's sacred feet ( Hari charaNam upagnam samsrithAyAm ). You 
had then many side branches as a creeper to remind the people of
the world about the Vaibhavam of Your Lord , who is celebrated in the 
many branches of the VedAs ( adhigatha bahu saakhA vaibhavam 
darsayanthyAm ). BrahmA added water (the melted puNyams of the world) 
to Your roots and the coolnes of those waters made all of Your buds 
glisten ( Vidhi hastha dharma dhravAyAm Thvayi moukthika SrI: mukuLa-
samruddhim abhajatha) ...(V.S ).    






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

885. kanakaruchirakAnthi; kalpithAshOkaBhArA
     kruthakamalashrI: krIdathA mADhavEna
     dhishidhishi sumanOBhirdharshanIyAnuBhAvA
     suraBhisamayalakshmIm pAdhukE! puShyasi thvam

Oh Paaduka! You are gold, with a lovable appearance. You remove 
people's burden of grief. The Lord, who is on a sport of walk, places 
His Lotus Feet on You and enhances Your charm. The Devas and the 
seers worship You from all directions. You acquire the halo of the 
spring (Vasantha). The Lord returned to You in a Vaikasi month and 
the added charm of that month is also evident from the blossoms of 
Champaka, Asoka, lotus, etc. You are really the Godess of Vasantha 
season, a veritable Vasanthalakshmi. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan(V.S):
 
slOkam 885
 
1) UtthamUr  Swamy's anubhavam:Swamy  Desikan compares the PaadhukAs 
that united with RaamA's feet after return from His exile to the 
joyous spring month of  VaikAsi. He says: "Oh Golden PaadhukE ! with 
Your incomparable lustre, You serve Your Lord joyously in all His 
journeys and make Your devotees rid of their sorrows. As You move in 
every direction with Your Lord, DevAs, Yogis and righteous people 
shower flowers on You and make You prolong the prosperity and wealth 
symbolized by the spring month of VaikAsi ".  
 
2) SrImath Andavan's  anubhavam:The inner meaning is : (1) 
SadAchAryAs shine like melted gold through their Brahma tEjas (2) 
they banish the sorrows of those, who seek their protection (3) they 
have the eternal residence of Bhagavaan inside them (4) they have 
glories that are celebrated by VidhvAns from all corners of 
the globe (5) they are free of samsAra thaapams and are known for 
their aathma guNa poorthy. For all these reasons , SadaachAryAs 
generate joy and sukham that is enjoyed by all during the Vasantha 
kaalam that has the abundance of many kinds of fragrant and colorful 
flowers.   
 
3)  Swamy  Desikan salutes the glories of Paadhukais and equates 
those glories to the fertile abundance seen duirng the  Vasantha 
ruthu (Thvam Surabhi samaya Lakshmeem pushyasi) evident in all 
directions ( dhisi dhisi darsaneeyam) and enjoyed by the dEvAs 
(sumanObhi: darsaneeyam) . Those paadhukais have the union with the 
auspicious lotus feet of the Lord and possesses richness of a unique 
kind ( MaadhavEna krutha padha kamala SrI: ). The other richnesses 
associated with Vasantha kaalam are referred to by Swamy  Desikan:
(1) the beauty and lustre associated with ( the golden) SeNpaka tree 
( kanaka ruchira kaanthi) , (2) the isvaryam of the sorrow-free 
AshOka tree (AshOka bhaarA), (3) the isvaryam of the lotus feet of 
the Lord ( MaadhavEna krutha padha kamala SrI:) and (4) the beauty 
and glories of lotus flower. All these attributes join together and 
helps Paadhukais of the Lord to enhance further the beauty of 
Vasantha ruthu/VaikAsi month ...(V.S ). 








Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

886. praNihithapadhapadhmA pAdhukE! rangaBharthu:
     shuBhatharagathihEthuschArumukthApravALA
     sThirapariNatharAgAm shuDdhabODhAnubaDdhAm
     svajanayasi munInAm thvanmayIm chitthavrutthim

Oh Paaduka! Yogis contemplate on the Lotus Feet, which are on You. 
You assist the Feet for free walk; the dhyana on the Feet leads yogis 
for  a lovely auspicious progress to salvation. Your pearls and 
corals, by their colour and appearance create an image of the Lord's 
smile exposing pearl-like teeth and coral-like lips. Their mental 
realization is pure white, undiscoloured by doubt and is permanently 
bound in love (raga=red). The contemplation, the mind, the process is 
totally yourself as such; clinging on to You, let us say. May I then 
say that You have made the yogi-mind Your relative?

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 886
 
1) UtthamUr  Swamy's anubhavam: Oh RangaNnAtha PaadhukE! Lord has 
firmly placed His lotus feet on You and takes His celebrated and 
auspicious steps with Your assistance. Righteous people meditating on 
You think of Your Lord's red lips resembling BhimbhA fruit and His 
sparkling white teeth, when they think of Your corals and pearls. 
Through such associative thoughts, You make the thoughts of the Yogis 
center on You for practising Bhakthi or Prapatthi yogam .
 
2) SrImath Andavan's anubhavam:Oh PaadhukE ! On You the Lord's lotus 
feet are firmly placed. You take the Lord and the devotees that have 
taken refuge in You along the high roads. You attract your devotees 
through Your beautiful pearls and corals. You  display the auspicious 
attributes to grant mOksham to all from children to seasoned yogis. 
They seek You out for Prapatthi as the ones, who have no one else
to come to their rescue ( ananya gathi: ). The inner meaning is that 
Prapatthi anushtAnam is available to one and all (PaNDitha Paamara 
SaamAnyam , SarvAdhikAram). That SadAchAryAs can make it happen for 
one and all is the subtle essence of Prapatthi Saasthram.
 
3) Rang Bharthu: PadhukE ! Your Lord's sacred feet are  well 
positioned inside You (PraNihitha padha Padhmaa). You become the 
reason for the Lord's auspicious sanchAram and for the Jeevan's 
Moksha yaathraa(Thvam NaaTasya Subhatara gathi hEthu:). With the  
beauty of Your pearls and corals, You raise the desire of people at 
all levels --young unsophisticated ones to seasoned yogis--to perform 
prapatthi unto You (ChAru mukthA pravaaLA chAru muktha aapraBhALA 
Thvam Thvanmayeem chittha vrutthim janayasi). You turn their chittha 
vrutthi ( activities of the mind) completely towards You ( MunInAm 
chittha vrutthim Thvanmayeem svajanaysai)..(V.S). 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

887. virachithanavaBhAgA rathnaBhEdhaIrvichithraI-
     viviDhavithatharEKhAvyakthasImAviBhAgA
     haricharaNasarOjam prEpsathAmarchanIyam
     praThayasi navanABham maNdalam pAdhukE! thvam

(1) Oh Paaduka! You are gem-studded, the nine gems being 
identifiable. Even so this Bharatavarsha, named of course, after 
another Bharata is called Navanabha after the nine sons of King 
Nabhi. It has nine regions, well-demarcated by boundaries, natural or 
man-made. This constitutes the site where one can expect one's holy 
acts to bear fruit-so it is called Karma-Bhoomi. You perhaps proclaim 
that this Navanabha is also fit to resort to, as You are, for 
reaching Hari's Lotus Feet.

(2) Pancharatra-agama prescribes a ritual using a nine-chakra-divided 
holy base, whereat worship of Hari is sure to secure salvation.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 887
 
1) UtthamUr  Swamy's  anubhavam: Swamy  Desikan compares the 
Paadhukais to the land of BhAratham divided in to nine sections for 
helping the nine sons of NabhA to rule over them . The PaadhukA is 
similarly divided by nine kinds of gems (nava rathnams) . Both 
Bhaaratha varsham and PadhukAs are divided by natural and artificial 
lines and patterns and are entitled to the common title of Nava 
nAbhA . VishNu PurANam states that the BhAratha khaNDam divided in to 
nine sections is the ideal place to worship SrIman NaarAyaNan. Swamy  
says: Oh PadhukE ! You serve as nava nAbhA varasham (Bharatha 
varsham) and reveal to one and all that it is the land for the proper 
worship of Your Lord.  Oh PaadhukE! You have divided Yourself in to 
nine divisions through Your nine kinds of gems and are recognized by 
the many natural and other kinds of lines made by the DevA's
crowns as they prostrate before You and touch Your surface with their 
hard crowns. With all of these characterstrics , You announce that 
You are the nava nAbhA maNDalam described in the PaancharAthra 
aagamam ,as the one which is the most appropriate land to worship 
Hari and recieve His choicest blessings.
 
2) Srimath Andavan's anubhavam: Oh PaadhukE ! You are like Bhaaratha 
Varsham in many ways. You are enmeshed with the nine kinds of gems 
separated by long lines just as BhAratha Varsham is divided by nine 
distinct  sections with their own fine demarcations for the benefit 
of the nine sons of NaabhA chakravarthy. Both You and Bhaaratha 
Varsham have thus the qualifications for being the right place for 
Mumukshus to worship the Lord.   
 
3) Oh PaadhukE ! You have nine kinds of features(amsams)  based on 
your nine gems(Vichithrai: rathnabhEdhai: virachitha navabhAgA).You 
are delinated by boundaries made up by many , broad lines ( Thvam 
vividha vithatha rEkhA vyaktha seemA vibhAgA ). You glorify
the Bharatha Varsham with its nine divisions linked to the nine sons 
of Naabhi chakravarhty (nava nAbham MaNdalam PraTayasi). You do this 
for the benefit of Mumukshus , who wish to attain the lotus feet of 
the Lord through worship at one of the nine sections of BhAratha 
Varsham, the Karma BhUmi (Thvam Hari charaNa sarOjam prEpsathAm , 
archaneeyam nava naabham maNDalam praTayasi ) ...(V.S ).   








Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

888. pariNathaguNajAlA pankthiBhirmoUkthikAnAm
     bahuviDhamaNirashmigranThibanDhABhirAmA
     raGhupathipadharakshE! rAjavAhyasya kumBhE
     kalitharuchiraBhUsthvam kApi nakshathramAlA

Oh Paaduka! You are seated on the head of the Royal Elephant; the 
rows of pearls on You are cross linked by the various rays from the 
gems so that the whole looks like the so-called 'Nakshatra-mala', a 
decorative network of cross links hung on the face of the elephant. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopn (V.S):
 
SlOkam 888
 
1) UtthamUr  Swamy's anubhavam: Oh Raghupathi PaadhukE ! You have 
become the matchless garland of stars seen on the forehead of the 
royal elephant Satrunjaya through Your rows of pearls tightly woven 
together wih many rays emanating from Your gems. BharathA placed You 
on the back of the royal elephant to bring You back to rule the 
kingdom.(here, Swamy Desikan suggests that the PadhukAs are like the 
decorative jewelery covering the broad forehead of the royal elephant,
which was seen by one and all  during the ocasion of the procession 
before coronation ).  
 
2) SrImath Andavan's anubhavam: When Bharathan arranged a procession 
on the back of the royal elephant prior to your ascent to the 
simhAsanam of the Raghu vamsam, You resembled a garland of stars on 
the forehead of the elephant. How so? The pearls on You separated by 
the many gems in between resembled a nakshathra Maala, where the 
pearls are the stars and the colored knots in between to make the 
necklace are the different gems.
 
3) Oh Raghupathi PadharakshE ! You look like a beautiful necklace 
consisting of twenty seven stars (Thvam Kaapi abhirAmA nakshathra 
mAlA abhU: ). You are beautiful with the colored knots ( colored  
gems) that tie together the  pearls (Thvam PariNatha guNajAlA 
bahuvidha maNi rasmi granthibandha abhirAmA) that gives the 
appearance of a necklace of stars shining on the forehead of
the royal elephant ( Raajavaahyasya kumbhE kalitharuchi: kaapi 
Nakshathra maalA abhU: )...(V.S). 
 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

889. charithaniKhilavrutthischArupadhmAsanasThA
     guNanibidithamukthApamkthibaDdhAkshamAlA 
     saviDhamaDhivasanthI pAdhukE! rangaBharthu:
     charaNakamalamantharbimbitham DhyAyasIva

Oh Paaduka! When the activities are over, You sit seated on a lotus-
pedestal; the row of pearls becomes a necklace of beads, round the 
neck, to help in counting. The image of the Lotus Feet is reflected 
on You. It looks as though You perform Yoga in that posture.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 889
 
1) UthtamUr  Swamy's anubhavam:Swamy Desikan equates the PaadhukAs 
(fit for meditation) to an ashtAnga yOgi. All the attributes of the 
PadhukAs are shown to be seen in the meditator(Yogi). He says : " Oh 
PadhukE ! After performing mental restraint (yamam) and religious 
observances (niyamam), PadhukA sits on the lotus posture (PadmAsanam) 
and has the meditative chain of beads on its hands made up of
lightly knit pearls. PaadhukAs stay close to RanganAthA and meditate 
upon His holy feet appearing in its heart lotus". All these 
attributes are shared by AshtAnga Yogis meditating on the Lord. Swamy 
Desikan observes that PaadhukA performs Yamam, Niyamam and PrANAyAmam 
and sits near the Lord and reflects on the Lord's holy feet. Thus, 
the PaadhukAs and Yogis share many features in common so that 
the Paadhukais can be described as a veritable AshtAnga Yogi.   
 
2) SrImath Andavan's anubhavam:Oh PaadhukE ! When One sees You 
sitting immobile next to PerumAl on PadhmAsanam, You appear like one, 
who has done all required sath-karmAs and is doing manthra japam on 
PerumAL's Thiruvadi with a Japa Maalai made up of Pearls. 
 
3) Oh PadhukE ! You are sitting next to RanganAthan ( Thvam 
Rangabharthu: savidham adhivasanthi). You are sitting on a beautiful 
PadhmAsanam ( Thvam chAru PadhmAsanasTA ). You are holding in Your 
hands a japa maalai made of pearls( guNa niBhiDitha mukthA pankthi
BhaddhA akshamAlA ). You seem to have completed the performance of 
all recommended karmAs and controlled ManO-Vrutthis ( nikhila 
vrutthi: ). What type of Japam are You doing while seated on 
PadhmAsanam and holding the pearl JapamAlA ? It becomes clear that
You are meditating on the lotus soft feet of Your Lord reflected 
inside Your heart lotus ( Thvam antha: BhiBhitham charaNa kamalam 
dhyAyaseeva)...(V.S).  
 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

890. anupaDhi parirakshEnnEkaputhrABhimAnAdh
     BhuvanamidhamashESham pAdhukE! ranganATha:
     nijapadhanihithAyAm dhEvi! thiShtan brajan vA
     thvayi nihithaBharOBhUth kim puna: svApamrucChan

Oh Paaduka Devi! Lord Ranganatha shoulders the burden of protecting 
all beings. He does it all by Himself. He does it without expecting 
any return, unlike what is usually the world's habit. The love, care, 
and concern that He bears in respect of each individual being, is the 
same as one (or He) would show towards an only son. The magnitude of 
His burden can now be imagined. He has perhaps, this on His own 
shoulder when seated. But by simple logic He may be regarded as 
entrusting the whole to You; when He is asleep. When standing or 
walking, the whole weight of His is borne by You along with His 
burden of world-protection. Could one say that He bears the weight of 
yours, while walking? You protect the Feet and that enables the Lord 
to walk! While He is asleep, You bear Him as Adisesha. Thus Your role 
as the role of Azhvar and Acharyas offering correct guidance to 
people, is so much cardinal that the Lord chooses incumbents for the 
assignments after elaborate testing. The worth of sadhacharyas has to 
be understood in this spirit.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 890
 
1) UthtamUr  Swamy's anubhavam: Oh Devi PadhukA ! RanganAthA carries 
the weight of the Universe in the spirit of a father caring  for His 
only son. Without any incentive but purely out of His compassion, He 
places His feet inside You(PaadhukAs)  and the burden of carrying the 
load of the universe falls on You as well. Thus, You help Him to 
carry the burden, when He is standing or walking .When He engages  in 
Yoga nidhrA, the entire burden of carrying the load of the universe 
falls completely on You. During His sleep, You carry the weight of 
AdhisEshan. The Lord sleeps now without any  worry knowing that You 
are in charge as His representative .
 
2) SrImath Andavan's anubhavam: Oh PaadhukE ! Lord RanganAthan 
protects the world without expecting anything in returm and displays  
the same  affection a parent shows for his only son. This Lord of 
SrIrangam places the responsibility of protection of the world on 
the capable PaadhukAs, whether He is at His sannidhi or on sanchAram. 
If Lord RanganAtha acts this way during His wakeful hours, one can 
readily imagine that He assigns the protection of the world with the 
Paadhukais , when He engages in nidhrA. Therefore, Oh PaadhukE !
You are the One, who bears the responsibilities of protecting the 
world at all times.
 
3) Oh PadhukE! Lord RanganAtha protects the world without any 
wavering like the Father, who protects his son without seeking any 
rewards ( RanganAtha: asEsham bhuvanam yEka-puthra-abhimAnAth 
anupadhi parirakshan iva).During the time of sanchAram or otherwise, 
Lord RanganAtha places the responsibility of protecting the world with
You standing close to His Thiruvadi ( Thishtan vrajanvA RanganAtha: 
nija padha nihithAyAm Thvayee nihitha bhara: abhUth). If this were to 
be so during His wakeful hours, what is to say about the protection 
of the world, when He sleeps (svApam rucchan kim puna: )? Yes , 
Ofcourse! He entrusts You with that protection as well ...(V.S).