You are here: SriPedia - ebooks - Vedanta Desikan - Works - Paduka Sahasram
Index - Tens: 01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 1-8

941
ramyE vEsmani pAparAkshasabhidhAsvAsakthadhee NaayikA
nanthum karmaja  dhurmadhAlasadhiyAm Saa hantha nATeekruthA
sadhvADa brahmikAsu tApasa  thatapOvisrambha  bhUyanthrikA
kAchith svaraikamEna kELisamayE kAmavrathA PaadhukA
   
 
Even when the PaadhukA strolls at will, freely for
pleasure, it will grant the boons to the worshippers,
because it is its firm vow to do so. It leads the Lord
in the track for decimation of demonaic forces, as per
His wish, of course. Saadhus in the forest engage
themselves in their penance in full confidence that no
trouble will arise from demons, merely on seeing the
prints of the PaadhukAs on the surrounding sands. That
PaadhukA of such great supermacy has taken seat under
the holy Ranga VimAnam only to enable lazy individuals
(whose haughty thoughts have made them unfit for yogAs
like Karma yOgA) to worship and derive the benefit of
salvation. The MahA chakrA bandhA,
"VenkatanAtheeya--PaadhukA Sahasram" is engraved in a
Masterly manner in this slOkam by Swami Desikan.
 
Special Notes by V. Sadagopan:
 
 This verse is set in the chakram recognized as
"Kavi-kAvya-NaamAngitha MahA Chakram". This chakram is
otherwise known as "VenkatanATeeya Paadhuka Sahasra
MahA Chakram". This chakram includes the name of the
poet (VenkatanATan) and the Kaavyam, PaadhukA Sahasram
in its geometric pattern (Chithra Paddhathi). 
 
1)UtthamUr Swami's anubhavam: Here, Swami Desikan
salutes the matchless Paadhukais, which sit inside the
Ranga VimAnam at SrIrangam. He says: Those PaadhukAs
help the egotistic and dull-witted kept down by their
misdeeds. They help them to offer their surrender. The
PaadhukAs bring before one, their Lord, who is intent
on destroying the enemies of the DevAs. They roam on
the streets, where the righteous of Srirangam resides.
They become the yanthrAs for those, who perform penance
to get the blessings of the PaadhukAs. Through their
voluntary movements, the PaadhukAs take different kinds
of strides during their play hours. Those PaadhukAs
with their limitless glory are sitting inside the
SrIranga vimAnam. The geometric pattern of this
yanthram (MahA Chakram) has 9 inner circles intercepted
by 6 spokes of a wheel from edge to edge of the outter
most chakram at 60 degree angles containing the
aksharams of the slOkam inside. 
 
2) Srimath Andavan's anubhavam: One may think that the
Paadhukais (SadAchAryAs) may not have RakshaNa
SvAtantryam since it is Para Tantran to its Lord. Swami
Desikan points out that in dhivya dEsams like
SrIrangam, Paadhukais assume PurushakAram to have
control over the helpless jeevans and saves them.
Therefore all sinners can approach the SadAchAryAs and
be saved.
 
For asritha rakshaNm, SadAchAryAs are firm minded and
engage in making recommendations to the Lord to save
the SamsAris by eliminating their karmAs. For this
purpose, SadAchAryAs travel to the agrahArams of
SamsAris and through their Saannidhyam (Personal
presence, anushtAnam and UpadEsam chase away the inner
enemies pf one like Kaamam, krOdham et al.
 
3) In this slOkam set in SaardhUla VikreeDitham metre,
Swami Desikan says that the Paadhukais have been made
an independent agent by the Lord for protecting the
aasrithAs (alasa dhiyaam nanthum ramyE vEsmani
nATeekruthaa. Hantha! The Paadhukai has the firm
interest to pursue its favorite vratham SaraNAgatha
RakshaNam (i-e); (svaira-gamanE kAmavrathA).
 
 
 942
  SrisamvEdhana karma kruth vasutava syAm ruddha dhairyasphuDa:
SrI PaadhAvani visthruthAsi sukhinee Thvam gEyayAthAyanA
VedAnthAnubhavAthi pAthi sutanu: sAndhrEDya bhAvapraTE
angasTA chAchyuthadhivyadAs sumathi: prANasTaseethAdhana:
 
 
Oh SrI PaadhukE! You have in abundance the fame of
being praised profusely. SitA treats You as life-like
treasure. Your greatness is beyond comprehension to the
reach of the VedAnthAs. You are an aid, an
appurtenance, devotedly engaged in service to Lord
AchyuthA. Your walks here and there are worthy of
singing in praise; and You are regaled by such praise.
May I become Your servant, performing perfect duties
that qualify me to reach Your cherished affluence,
namely, the kingdom of God!    
 
Special NOtes by V. Sadagopan:
 
This slOkam is in the form of a rare Chakra Bhandham
known as "Chathuranga AshtAra chakram. The name of the
poet (SrI VenkatanATan), his earned titles and the name
of the Kaavyam composed by him are included in this
slOkam. 
 
Here, Swami Desikan prays for the blessings of
performing Kaimkaryams to the Paadhukais and to be
considered as their property. This chakram is referred
to as "Kavi-Kaavyaadhi--ParapadhyA ghaDitha chakram".
The metre of this slOkam like the previous slOkam is
SaardhUla Vikreetitham.
 
1)UtthamUr Swami's anubhavam: Oh PaadhukE having the
glory of being praised with ardour and having the glory
of being the life and wealth of SitA Devi! Oh PaadhukE
with clear and brilliant lustre! You have a beautiful
form that is beyond the description and experience of
the VedAs. You stay next to Your Lord and on the lap of
Your Lord"s consort. You spend Your days and nights in
service to Your Lord. Your scholarship is of the kind
that is celebrated to earn You the title of Sumathi.
Your novel and beautiful strides are praiseworthy. May
I be blessed with the boon of serving You with courage
and steadfastness and have the distinction of being
Your own property to qualify for the name of PaadhukA
Sevakan.
 
2) Srimath Andavan's anubhavam: This Bhandham
celebrates the Naama, Svaroopa, GuNa and KriyAi of the
Poet, SrI VenkatanAthan. This slOkam glorifies the MahA
ViswAsa BhOgyathvam and Parama PrApyathvam of both the
Paadhukais and the SadAchAryAs. The inner meaning is
that the SadAchAryAs fulfill all auspicious karmAs for
those, who seek their refuge; they are dear to MahA
Lakshmi; they banish all inauspiciousness thru their
wide sanchArams; They become objects of great enjoyment
(parama bhOgyam) to their disciples just as Bhagavath
anubhavam; they become subjects of contemplation; they
are forever immersed in Bhagavath anubhavam and bless
their disciples to enjoy such anubhavam; they should
not be considered as mere humans but as the symbol of
the Lord Himself.
 
3) Oh PaadhukE! You are like the treasure for those,
who perform sathkarmAs prescribed by the VedAs (SrI
samvEdhana karma kruth vasu)! You have great glory
because of Your auspicious attributes that offer
material for huge eulogies (Saandhra EeDyabhAava
praTE!). You are like a huge treasure for SitA PirAtti,
whose life is RaamachandrA (PrANasTa SeethA dhana!). Oh
Lord's PaadhAvani! Your sanchArams are worthy of eulogy
(Thvam gEya yAthAyanA!). You have a dhivya thirumEni
(divine body) that is sweeter to enjoy than Bhagavath
anubhavam itself (VedAntha anubhava athipAthi sutanu!).
You are the most prominent among the Lord's chihnams
(angasTA!). You are engaged in the noble service to
Lord Achyuthan (Achyutha dhivya dhAsya Sumathi!). You
enjoy immeasurable joy thru such dhAsa Kruthyams
(Sukiniee) and take on limitless avathArams befitting
that of Your Lord (VistruthA asi!). Therefore, You
should bless me to become a devoted servant to You of
such glories (Ruddha dhairya sphuDa: Tava syAm!).       
 
 943
  kanakapeeDa nivishta tanustadhA Sumathy dhAyinijAnubhavasmruthA
vidhisiva pramukair abhivandhithA vijayathE Raghupungava PaadhukA 
 
 
Hail its victory! Victory to the PaadhukA, which, when
it reigned over the kingdom, was majestically seated on
a gold throne; its contemplation in one's heart, even a
momentary recalling of the PaadhukA, will confer an
effective blossoming of one's faculty of the mind, its
worshippers include Brahma and SivA. Victory to that
PaadhukA!
             
Special Notes by V. Sadagopan:
 
 This slOkam is jointly studied with the next (944th)
slOkam. These 2 slOkams form together a pair to
exemplify a type of poetry known as "Bhinna
vrutthAnulOma gOmUthrikA bhandha padhya dhvayam". The 2
slOkams (943 & 944) have seperate vrutthams/ metres
(Bhinna-vruttha Bhandha padhya dhvayam): SlOkam 943 is
in dhruthaviLambhitha Vruttham and slOkam 944 is in
SragviNee vruttham.
             
1)UtthamUr Swami's anubhavam: SrI Raama Paadhukais sat
on the golden throne of Raghus. At that time, the
noble-minded PaadhukAs conferred the boon of true
Jn~Anam. Remembering their attributes and experience,
they are saluted by Brahma, RudrA and others with
special affection. 
             
2. Srimath Andavan's anubhavam: In the previous slOkam,
Swami Desikan prayed for the boon of "TadEka sEsha
Vrutthi" (performing Kaimkaryams to the Paadhukais
alone). When the Paadhukais responded favorably to his
prayer, Swami Desikan becomes joyous and pours out his
eulogy of the most merciful PadhukAsand hails them. The
mood here is JayAseer-vAdhams or hailing victory to the
PaadhukAs. May there be victory to the Paadhukais,
which sits on a golden seat inside Sriranga VimAnam
just as it did in the time of AyOdhyA Raaman through
sitting on a similar golden seat (the throne of Raghu
Vamsam kings)! May there be victory to the Paadhukais,
which at Srirangam (archai) as well as in AyOddhi
(VIbhavam) blessed one and all to acquire true Jn~Anam!
May there be victory to the Paadhukais, which were
worshipped by Brahma and Rudra both inside the Ranga
VimAnam as well as at the time they reigned as the
representative of the Lord at AyOddhi.  Victory to the
Paadhukais, which defeats the dhushta RaakshasAs as
well as my dhushta manas! May the Paadhukais of such
multiple, auspicious attributes shine forever with
Vijaya SrI!
             
3. Those Paadhukais sat on the golden throne of the
kings of Raghu Vamsam at AyOddhyA with its majestic
body (TadhA kanaka peeDa nivishta tanu:). They have the
power to bless us with sumathy (MInd known for its
clarity and possession of true Jn~Anam). They are
powerful to bless the devotee with the nectar of
anubhavam about them through dhyAnam (nija anubhava
smruthA). Brahma and Sivan et al worship them.  (Vidhi
Siva pramukhai: abhivandithA). May those Raama
Paadhukais be victorious always (Raghu Pungava PaadhukA
vijayathE)!
             
 
 944
dheena gOpijaniklishta bheenuth sadhA Raama PaadhAvani! 
SvAnubhAvasTithA yEdhi mEvasyam uthArabhAvasrithA tEjasA tEna gushtim gathA paalikA | 
          
 
Oh Raama PaadhukA! Innocent Gopi damsels were relieved
of grief and fear about re-birth, KamsA's atrocities
and seperation from their Lord. Oh PaadhukE! You
possess an inherent grandeur that is unsullied because
You are not in any want. Your effulgence arises from
Your ability to elevate the lowliest to the level of
being salvaged. May You please be my Protectress!
          
Special Notes by V. Sadagopan:
 
 1)UtthamUr Swami's anubhavam: Oh Raama PaadhukE! You
removed the sorrows, fear and repeated births in the
world for the meek gOpis. You are conscious always of
Your glory and intent on rescuing those in difficult
situations through the exercise of Your power. You are
celebrated for such valorous deeds. May Thou without
fail be My Protector!
             
2) Srimath Andavan's anubhavam: Here the salutation is
to the tEjas of the Paadhukais. During the
KrishNAvathAram, You removed the fears of Gopikais in
this and the other world. Your mahimai cannot be
assailed by any one including Brahma, Rudran and ohers.
Your lustre helps samsAris to ovecome their
deficencies. May YOur tEjas maintain sEsha vrutthi for
me and prevent our misfortunes! 
             
3) Oh Raama PAdhaavani! You removed the distress of the
meek Gopis and provided them with the path for Moksham
(dheena gOpee jani klishta). You removed the fear from
dEvAs like IndhrA (Bhee nuth). They are steeped in the
anubhavam of Bhagavath Bhakthi (svAnubhAva sTithA). It
has acquired the power to lift up the muktha jeevan via
the path of light (UtthAra Bhava srithA). They have
become elated over their tEjas (tEjasA gushtim gathA).
May those Paadhukais remain as my protector always (mE
paalikA yEdhi).           
            
 
 945
 dhaamanirAkrutha tAmasa lOkA 
 dhAthrumukhair-vinathA nijadAsai:
pApam asEsham apAkurushE mE Paadhu !
 vibhUshitha-Raaghava PaadhA
 
                       
Oh PaadhukA!  You see to it that the sacred land You
reigned over suffered no grief whatsoever. It was Your
great grace. Faultless, effulgent, You had Your court
filled with kings, whose affluence were of a faultless
nature. You never get satisfied with the bliss that You
derive by enjoying close contact with the Lord's feet,
nor with the bliss You secure for devotees by way of
their enjoyment of the Lord's feet. You have powers to
increase the bliss further & further; and there is no
impediment to this role of Yours.
             
Special Notes by V. Sadagopan: 
 
1) UtthamUr  Swamy's anubhavam: This and the next verse
form a duet of verses representing " Bhinna Vruttha
PRATHILOMA  gOmuthrikA bandha padhya dhvayam.  SlOkams
943 & 944 represented "bhinna vrutthhi ANULOMA
gOmuthrika bhandha Padhya dhvayam". 
 
Here , Swamy Desikan says: " Oh PaadhukE ! You are
adorning RaamA's feet and with Your prowess have
destroyed the community of asurAs. You are being
worshipped by Brahma and other devoted servants of
Yours. You remove all of my sins. 
 
2. Srimath Andavan's anubhavam: The inner meaning is
that SadAchAryAs like the Lord's Paadhukais are capable
of destroying the demonic nature (aasura svabhAvam) of
people. They are powerful to chase away the enemies of
people of Saathvic nature and enhance their satthva
guNam further, which in turn prepares them to reach the
limits of being the servants (Seshathva Kaashtai) to
the Supreme Lord . They are pristinely pure like the
Lord's sacred feet and removes all the blemishes of
those, who seek them as refuge.They are thus highly
qualified to destroy the aasura svabhAvams, counter
Satthva Naasam (destruction of Satthva guNam) and
eliminators of virOdhis for serving as the servants of
the Lord as a chosen way of life. 
 
3. Oh PaadhukE (hE Paadhu) ! You are known for Your
tEjas (lustre) which destroys the people filled with
TamO guNams (DhAma nirAkrutha tAmasa lOkA). You are
worshipped by Your servants like Brahma
(dhAthru-mukhai: daasai: vinathA). You adorn the sacred
feet of Lord Raaghavan (VibhUshitha Raaghava PaadhA).
Oh PaadhukE ! You remove entirely all my sins ( Thvam
mE pApam asEsham apApurushE ). 
 
 946
 krupAnagathrAtha subhUradhushtA  mEdhyA ruchA paarishahAmabhUpA
PaadhAvani sthyAnasukhair-na trupthA kAnthyA samEthAdhikruthanirOgA
 
 
Special Notes by V. Sadagopan:
 
1) UtthamUr Swamy's anubhavam: Oh PaadhukE ! You seem
not to be entirely satisfied with the intimate
attachment with the Lord's feet. With Your lustre and
desire, You get power and without any let, You guard
this earth with compassion. Without any blemish, You
purify through Your luster all the kings of the
universe including BharathA. 
 
2) SrImath Andavan anubhavam: The inner meaning is: The
SadAchAryAs are easy to worship based on their
auspicious attributes, ease of access, qualifications,
readiness to respond. Their worship removes sorrows and
blemishes, creates purity and enhances Saathvika guNam
in preparation for reaching the limits of observing the
Lord (Seshathva Kaashtai). Hence, the arrival of such
SadAchAryAs in our midst  is worthy of prayers. 
 
3) Oh PaadhukE ! You have the power and dayA to protect
the land between Vidhya and HimalayA mountains/AaryA
Vartham (hE PaadhAvani! Thvam krupA anaga thrAtha
subhU:). You are blemishless (adhushtA). You are pure
through Your lustre (RuchA mEdhyA). You belong to the
assembly of Saadhu Janams (ParishadhA). You are the
protector of Earth (bhUpA). You are the One , who is
not satisfied  with the contact with the sacred feet of
Your Lord ( sthyAna sukhai: na thrupthA ). You are with
desire (kAnthyA samEthA). You have the power of Office
(adhikruthA). Oh PaadhukE ! You are uninterruptable
(anirOdhA). Please appear before me ( Thvam aama ) ! 
 
 
 947
 Saarasa soukhya samEthA khyAthA padhapaa bhuvi svAj~njA 
Saahasa KaaryavanAsA dheerA VasudhA navanyAsA 
 
 
The PaadhukA was interested in safeguarding the
devotee, BharathA, who showed stubbornness in his
stand, sometimes even improper. It ventures to protect
devotee somehow. It grants affluence.  Its ever-anew,
charming steps would be impressive. It enjoys the
pleasure of the lotus flowers submitted as archana
oblations. The PaadhukA rules with a righteous mace. 
             
Special Notes by V. Sadagopan:
 
Saarasa soukhya samEtha khyAthA padhapaa svAj~nA
sAhasakAryavanAsA dheerA vasudhA navanyAsA-- -- (947)

sAnyAavanadhaa suvaraa dheesAnA vayarkA sahasA
j~nA svA vibhu pAdhapathA khyAthA mE sakhyasou sarasA-- --( 948)

These two slOkams are intertwined : When one reads the
948th slOkam's second line starting from left to right
all the way to the first line , the first slOkam is
obtained .

This chithra version of poetry is known as "
Bhinna-vrutthAnulOma--prathilOma slOka dhvayam " .
When we read the 2nd slOkam upside down , we get the
first slOkam with a full panoply of meanings. The
genius of Swamy Desikan as a poet has no limits as we
see from his talent to construct such extraordinary
pairs of verses that are tightly coupled. Goomuthrika
Bhandham is also incorporated into these two verses.

Meaning of SlOkam 947:

The PaadhukA was interested in safeguarding the devotee
, Bharatha , who showed a stubbornness in his stand ,
sometimes even improper. It ventures to protect
devotees somehow. It grants affluence. Its ever-anew ,
charming steps would be impressive. It enjoys the
pleasure of the lotus flowers submitted as archana
oblations . The PaadhukA rules with a righteous mace.

1) UtthamUr Swamy's anubhavam: The PaadhukAs are intent
on protecting BharathA , who was obstinate and was
engaged in doing the impossible. The Paadhukas confer
wealth and are valorous. They have novel forms and
shapes. They enjoy the worship with lotus flowers. They
associate with the people of tranquil minds. They are
celebrated in the world. They show their symbols of
spectre and sword to remind us about their sovereign
nature.

2) Srimath Andavan's anubhavam: In the previous two
slOkams (945 & 946) , Swamy Desikan saluted the power
of the Padhukais removing the enemies (VirOdhis) for
his serving as the servant (Sesha Vrutthi) to the
Paadhukais and prayed for the merciful Paadhukais to
come before him for accepting his worship.

In these two slOkams ( 947 & 948),  Swamy Desikan
acknowledges with gratitude the readiness with which
the Paadhukais came down to accept his AarAdhanam and
the ease of access with which the Paadhukais related to
him as a dear friend. He thanks the Paadhukais for
accepting his kinchithkArams  ( Small acts of service)
and how the Paadhukais guided him to worship them as
commanded by the Saasthrams.

Swamy Desikan compares his daring request to the
Paadhukais to appear before him to accept his worship
to the willful act of Bharathan , who engaged in
prAyOpavEsam ( hunger strike until getting what one
wants) in front of the hut of RaamA in chithrakootam .
Just as PaadhukAs created the desire in the mind of
BharathA to return to AyOdhyA with them instead of
their Lord , Swamy Desikan says that the Paadhukais
appeared before him to recieve his worship inspite of
his unfitness. Swamy points out that PaadhukAs'
behavior in the case of BharathA and himself
demonstrated the power of Aasritha rakshaNam of the
Paadhukais. In the case of BharathA , the most merciful
Paadhukais put up with the pains of seperation from
their Lord and stayed with BharathA to rule over the
kingdom as the representative of Raamachnadra. These
PaadhukAs accept very little from the aasrithAs and
returns great good fortunes to them . They also appear
before the aasrithAs in many garbs
to enhance their visual pleasures.Thus Swamy acknowledges the many 
soulabhya vyApArams of the Paadhukais here .

3)The Paadhukai is easily pleased with the offering of
lotus flower during its aarAdhanam ( Saarasa soukhya
samEthA).She commands me with auspicious instructions
about Her worship (SvAj~nA ). She is eager to protect
the wilful BharathA , when he demanded Her Lord's
return to AyOdhya before completing His pledge of 14
years of vana vAsam ( Saahasa kAri avana aasaa) . She
is heroic (dheerA ) and grants us all kinds of wealth (
VasudhA ) . She appears in novel pleasing forms
(Padapaa nava nyAsA) . She has the reputation of being
easy of access to those who seek Her refuge ( Bhuvi
khyAthA).
 
 
 948
 sAnyAavanadhaa suvaraa dheesAnA vayarkA sahasA
j~nA svA vibhu pAdhapathA khyAthA mE sakhyasou sarasA-- --( 948)
 
 
Note: The  2 slOkams, 947 and 948  are intertwined:
When one reads the 948th slOkam's second line starting
from left to right all the way to the 1st line, the 1st
slOkam is obtained.
 
SrI: Saarasa soukhya samEtha khyAthA padhapaa svAj~nA
sAhasakAryavanAsA dheerA vasudhA navanyAsA-- -- (947)
 
sAnyAavanadhaa suvaraa dheesAnA vayarkA sahasA
j~nA svA vibhu pAdhapathA khyAthA mE sakhyasou sarasA-- --( 948)
 
This chithra version of poetry is known as
"Bhinna-vrutthAnulOma--prathilOma slOka dhvayam". When
we read the 2nd slOkam upside down, we get the 1st
slOkam with full panoply of meanings. The genius of
Swami Desikan as a poet has no limits as we see from
his talent to construct such extraordinary pairs of
verses that are tightly coupled. Goomuthrika Bhandham
is also incorporated into these 2 verses.
 
Meaning of SlOkam 947: The PaadhukA was interested in
safeguarding the devotee, Bharatha, who showed
stubbornness in his stand, sometimes even improper. It
ventures to protect devotees somehow. It grants
affluence. Its ever-anew, charming steps would be
impressive. It enjoys the pleasure of the lotus flowers
submitted as archana oblations. The PaadhukA rules with
a righteous mace.
 
Special Notes by V. Sadagopan: 
 
1)UtthamUr Swami's anubhavam: The PaadhukAs are intent
on protecting BharathA, who was obstinate and was
engaged in doing the impossible. The Paadhukas confer
wealth and are valorous. They have novel forms and
shapes. They enjoy the worship with lotus flowers. They
associate with the people of tranquil minds. They are
celebrated in the world. They show their symbols of
spectre and sword to remind us about their soverign
nature.
 
2) Srimath Andavan's anubhavam: In the previous 2
slOkams  (945 & 946), Swami Desikan saluted the power
of the Padhukais removing the enemies (VirOdhis) for
his serving as the servant (Sesha Vrutthi) to the
Paadhukais and prayed for the merciful Paadhukais to
come before him for accepting his worship.
 
In these 2 slOkams (947 & 948), Swami Desikan
acknowledges with gratitude the readiness with which
the Paadhukais came down to accept his AarAdhanam and
the ease of access with which the Paadhukais related to
him as a dear friend. He thanks the Paadhukais for
accepting his kinchithkArams (Small acts of service)
and how the Paadhukais guided him to worship them as
commanded by the Saasthrams.
 
Swami Desikan compares his daring request to the
Paadhukais to appear before him to accept his worship
to the wilful act of Bharathan, who engaged in
prAyOpavEsam (hunger strike until getting what one
wants) in front of the hut of RaamA in chithrakootam.
Just as PaadhukAs created the desire in the mind of
BharathA to return to AyOdhyA with them instead of
their Lord, Swami Desikan says that the Paadhukais
appeared before him to recieve his worship inspite of
his unfitness. Swamy points out that PaadhukAs'
behavior in the case of BharathA and himself
demonstrated the power of Aasritha rakshaNam of the
Paadhukais. In the case of bharathA, the most merciful
Paadhukais put up with the pains of seperation from
their Lord and stayed with BharathA to rule over the
kingdom as the representative of Raamachnadra. These
PaadhukAs accept very little from the aasrithAs and
returns great good fortunes to them. They also appear
before the aasrithAs in many garbs to enhance their
visual pleasures. Thus Swamy acknowledges the many
soulabhya vyApArams of the Paadhukais here.
 
3) The Paadhukai is easily pleased with the offering
oflotus flower during its aarAdhanam (Saarasa soukhya
samEthA). She commands me with auspicious instructions
about Her worship (SvAj~nA). She is eager to protect
the wilful BharathA, when he demanded Her Lord's return
to AyOdhya before completing His pledge of 14 years of
vana vAsam (Saahasa kAri avana aasaa). She is heroic
(dheerA) and grants us all kinds of wealth (VasudhA).
She appears in novel pleasing forms (Padapaa nava
nyAsA). She has the reputation of being easy of access
to those who seek Her refuge (Bhuvi khyAthA).
 
 
 
Meaning of SlOkam 948: The PaadhukA is fit to be
worshipped. It is our protector. It is easily sought,
easily attained and easily utilized as help. It is like
an Empress having authority and controlling powers. A
stockhouse of pleasure, all round knowledge, it has the
Lord at its disposal. It is reputed as protector of the
Lord's feet. The PaadhukA is my helpmate.
 
 
Special Notes by V. Sadagopan:
 
 1)UtthamUr Swami's anubhavam: The PaadhukAs are worthy
of meditation. They have the power to protect one. They
can be reflected upon and brought before one very
quickly. They have the capacity of instantaneous
response. They command and take control. They are
comforting. They know everything. They are wealthy with
many auspicious attributes. They have the possession of
the Lord Himself. They are celebrated for the services
they perform through protecting the Lord's holy feet.
They have attachment to their devotees. They give me
comfort and peace of mind.
 
2) Srimath Andavan's anubhavam: These Paadhukais which
became easy of access to me are not ordinary vasthus;
their glories are immense especially when compared to
my own inadequacies. They are fit to be worshipped by
all people of the universe. adiyEn is not qualified
even to think of them with my feeble mind . They
protect the entire universe with their power. adiyEn is
one, who depends on them for my rakshaNam. The
Paadhukai is the Empress of the universe. I am a
nonentity before its power. It has no needs and has
every thing (avAptha samastha kAmai). I am the
embodiment of all sorrows of samsAram. The Paadhuka is
omniscient, where as I am the 1st among the ignoramus.
The Paadhukai has the Lord under its control, whereas I
have lost the Lord. The Paadhukais protect the Lord's
feet and comfort Him, where as I give only sorrow to
Him. The Paadhukais through its Svaroopam, GuNam,
status and VyApAram possesses immeasurable glories. The
PaadhukAis set aside their nobility and high status and
relate to me like a dear and caring friend. It
instructs me on hitham and ahitham with tender loving
care. What a souseelya guNam the Paadhukais display
towards me? it is incomparable.
 
3) Oh PaadhukE! You are fit to be the object of worship
by all BhakthAs (SaanyA). You provide protection to all
(avanadhA). You are the Empress of all the worlds
(adheesnA). You have the highest Sukham and Jn~Anam and
therefore Omniscient (Varya kaa jn~A). You have Lord
RanganAtha under Your control (sva A vibhu) and the
wellknown protector of His sacred feet (khyAthA
PaadhapathA). This Paadukai has assumed the role of my
friend quickly and interacts with me in a most
delectable manner (asou PaadhapathA mE sahasA suvarA
sarasA sakhee).
 
 
 949
 tArasphAratarasvara rasabhararA saa padhAvanee sArA
dheerasvaira charasTira RaghupuravAsarathi rAmasavA
 
 
As a valiant person, a free and independently--acting
hero , who relishes a firm stay in AyOdhyA, SrI Raamaa
walks along wearing the PaadhukA , which produces a
high pitch melody all around, thereby spreading all
around happiness.
 
 
Special Notes by V. Sadagopan: 
 
The 949th slOkam contains a new type of chakra bhandham
in the shape of the PaadhukA. Swami Desikan excels
again through his creative genius in creating this new
PaadhukA Bhandham. This Bhandham has an outer square
and a circle inside. Inside that circle are 8 petals
(KarNikais) of a lotus housing a circle inside that
area and inside that inner circle are the 2 SrI
RanganAtha Paadhukais with aksharams of the slOkam. In
the 10 fingers of the 2 legs are the 10 aksharams of
the slOkam, "Sarathi Raama PadhAvani Saa" are
inscribed.
 

1)UtthamUr Swami's anubhavam: The PaadhukAs have taken
refuge in Raamachandra of firm intellect, independence
and with fondness to reside in AyOdhyA. When the
PaadhukAs travel with Raamachandra, they generate a
loud and majestic Naadham, which enhances the joy of
all listeners.
 
2) Srimath Andavan's anubhavam: In this slOkam, Swami
Desikan wonders about the Paadhukais with soulabhya and
souseelya guNams taking their Lord with them, wherever
they travel. Those Paadhukais have under their control
the great hero and SarvEswaran, who is very fond of the
citizens of AyOdhyA. Those Padhukais generate a
majestic nAdham during their sanchAra Kaalam and
intimates to their anticipating aasrithAs about their
arrival and generates visEsha preethi and hope in them.
 
3) This Aryaa vruttha slOkam salutes the Lord of
Paadhukais 1st as the One, who is very fond of the
citizens of AyOdhyA (RaghupuravAsa rathy Raama). He is
of firm resolve (dheera:) and the Master (SarvEswaran)
of all sentients and insentients (Svaira charsTira) as
well as having the freedom to travel anywhere
(svairachara sTira:). When those Paadhukais of the Lord
travel carrying their Lord on its back, they generate a
unique and majestic nAdham linked to carrying the Lord,
who is under their influence (Raama savA padhAvani tAra
sphAratara svara rasa bara raa Saa).
 
 
 950
 charam acharam cha niyanthu: charaNAvanidhamparEtarA SourE:
charama purushArTachithrou CharaNAvani ! disasi chathvarEshu SathAm
 
 
Oh PaadhukE! The Lord's feet act in the spirit of the
Lord without any seperate view; the feet follow the
lead of the Supreme Lord, who is the controller and
director of all beings. They also help in endowing
devotees with the correct knowledge about Moksha, the
final goal of Man, the world of Lord KrishNa. You, Oh
PaadhukA, bring the Lord's feet to the inner
compartments of the homes of the good. What a great
service it is!
 
Special Notes by V. Sadagopan: 
 
This last verse of Chithra Paddhathi is an illustration
of a Chithra Bhandham known as Padha Dhwaya BhAga
Vritthi. This being the last verse of Chithra
Paddhathi, Swami Desikan states that the PaadhukAs
bless the righteous with their many auspicious
geometric representations for meditations. This
particular Bhandham has the beginning words of the 1st
2 quadrants (Charama, CharaNAvani) once again at the
beginning of the 3rd and 4th quadrants of this verse.
 
1)UtthamUr Swami's anubhavam: Oh PaadhukE! Through Your
grace, You bring to the inner chambers of the houses of
the righteous the true knowledge (Moksha Knowledge)
revealed by Your Lord, who is the Master of all
sentients and insentients. You reveal the deep meaning
of the Charama slOkam revealed by Your Lord in GitA to
even those, who were not focusing on that revelatory
knowledge of the highest value.
 
 2) Srimath Andavan's anubhavam: Oh PaadhukE! You bring
in Lord RanganAtha to the pooja grahams of the meek and
helpless (akinchanAs) readily so that they can offer
their worship to Him. Their worship of Your Lord
results in their mind being fixed on the last of the 4
purushArTams, (viz), Moksham and saves them. Oh
PaadhukE! Your power in this matter is astounding.
 
3) Oh Paadhukais protecting the Lord' feet! (oh
CharaNAvani!) You bring Your Lord, who is the
controller of all sentient and insentient beings into
the poojA gruhams of Saadhus with great care (Thvam
anidham parEtarA sathi, charam acharnccha niyanthu:
SourE:). The Lord's Sacred feet protect the Jn~Anam
about the 4th PurushArTam, Moksham in the minds of the
Saadhus (Charama purushArTa chith throu charaNou) into
whose homes the Paadhukais bring the Lord
(SourE:charaNou SathAm chathvarEshu disasi).