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SrI:
SrImathE Gopaladesika mahadesikaya nama:

Dearest all,

Let us enjoy some more on Paadhukas.. 
Several important themes are presented in the Padhuka
Sahasram, each extolling a unique facet of the
Padhukas and their elevated role in the Srivaishnava
tradition. Significantly, it is helpful to note that: 

(1) The Padhukas never transgress the commands of the
Lord: When Lord Rama selected the Padhukas to
accompany him to the forest they demonstrated implicit
obedience. Later, when commanded to assume rulership
of Ayodhya, the Padhukas obeyed implicitly. In an
analogous manner Swami NammAzhwar and sadhaacharyas in
his line demonstrate utmost obedience to the commands
of Lord Narayana. How? Lord Narayana declares that the
Shrutis and Smrutis are His commands (?shruti smruthi
mamaIva Ajnyaa?). By following these commands in
letter and spirit, Sadachaaryas demonstrate their
implicit obedience to the Lord's commands. 

(2) The Padhukas (Sadacharyas in the line of Swami
NammAzhwar) are endowed with the powers of Sri Devi,
Bhudevi, and NeeLa Devi. Why? They implore to the Lord
on behalf of the Baddha jivaatmas (jivans caught in a
seemingly endless cycle of births and deaths from
beginningless time) for forgiveness of the latter's
enormous pile of sins. The relevant references
attesting to this aspect can be found in the Sri
Sooktam Rk "thaam padhminimeem sharaNamaham prapadhyE
alakshmeermEnashyathAm thvaam vruNE", the Bhu Sookti
rk "shrungE shrungE yajnE yajnE VibhIshiNee" and the
NeeLa sookthi rk "PruthivyA asyEshAna jagathO viShNu
patni". The act of granting sharanagati to a
supplicant is a yajna performed by Lord Narayana. The
term Pathni is reserved for exclusive use in the
context of yajna. The elevated role played by Sri Devi
and the ubhaya nacchiyars  (dual manifestations of Sri
while retaining her unitary nature) in this yajna is
glorified in the above rks. Sadhaacharyas in the line
of Swami NammAzhwar play a similar role, while
granting Prapatti to desirous supplicants.

(3) Knowing that the reign of the Padhukas would be
superior to his own reign, Lord Rama?s dearest wish
was to behold the coronation of the Padhukas.
Testimony in support of this fact can be seen from
Swami Desikan?s Padhuka Sahasram salutation
?Abhishechanikam BhANdam chakrE rAma pradakshiNam?
Even the reign of Lord Rama was not free of mishaps.
(i) Lord Rama was accountable for the untimely death
of the son of a Brahmin. (ii) Lord Rama had to mete
out punishment to a shudra, who engaged in Veda
Parayana. 

However, during the fourteen year rule of the
Padhukas, only auspiciousness prevailed everywhere.
The coronations of Sugriva, Vibhishana, and Lord Rama
as Sethurama upon successfully constructing the great
causeway took place only after the coronation of the
Padhukas. The last event is somewhat less known since
it is glorified only in a solitary verse of the
Ramayana. The previously stalled coronation of Lord
Rama took place only after the coronation of the
Padhukas. Even the Avatara Karya of Lord Rama, i.e.,
killing of Ravana was accomplished only because of the
coronation of the Padhukas. Why? The Padhuka reign
guaranteed the safety of Ayodhya from enemies. Also
had the Padhukas - the very epitome of compassion and
forgiveness adorned Rama's feet, there could be no war
between Lord Rama and Ravana. The Padhukas would have
brought about a reconciliation on some pretext or the
other. Thus the Padhukas acquire a stature greater
than that of the Lord Himself!

(4) The Padhukas ensure yogakshema of the entire
universe. Testimony in support of this fact can be
found in the Mahaveera Vaibhavam salutation
"PadhukAgriyAbhisheka nirvartita sarvalOka
yogakshema?, where Swami Desikan glorifies Bharata for
performing the coronation of the Padhukas of Lord
Rama, which ensured the welfare of the entire
universe. The term Yogakshema is composed of the words
Yoga and Kshema. Yoga can denote 
- Recovering something that is lost 
- Begetting something that one has never had 
- Union 
- Path 
Kshema denotes preservation of present state. Let us
now focus on the four meanings of the term Yoga: 

(I) Recovering Something that is lost: Every baddha
jeeva is immersed in an ocean of sin on account of
bondage to Samsara through karma. As a result the
baddha jeeva loses its true identity, i.e., (i) its
existence is solely for the purpose of performing
kaimkarya at the behest and for the pleasure of
Paramatma (Lord Narayana) (ii) The jeevatma is the
property of the Paramatma, who is the Sheshi, Swami
for the jeevatma (iii)The surest way of restoring the
property to its rightful owner is by performing
SharaNagati at the Lord's lotus feet. Sadhaacharyas
facilitate a baddha jeeva to realize their true
identity by setting an example through Anushtana,
upadesha, Kalakshepa and their Sri Sookthis containing
blissful Anubhavas of the Divya Dampati. 

(II) Begetting something that one has never had: The
bliss of eternal Kaimkarya for the pleasure and at the
pleasure of the Divine Couple is something that a
baddha jeeva has never experienced. Sadhaacharyas
assure a Baddha jeeva of this benefit by blessing them
with Bharanyasa. This aspect is glorified in the
Vishnu sookta rk "Tad vishNO: Paramam Padagam sadA
Pashyanti soorayaha:" and the Taittriya Upanishad
salutation "sa ekO BrahmaNa Ananda:"

(III) Union: Sadhaacharyas in the line of Swami
NammAzhwar are forever engaged in contemplation of
Lord Narayana and his endless glory. The Padhukas are
never separated from the Lord's feet. So too
Sadhaacharyas are immersed in thoughts of Lord
Narayana every moment. Their union with the Lord's
feet assures baddha jeevas of union with Lord Narayana
as a result of Acharya Sambandha. 

(IV) Path: The easiest path for attaining Lord
Narayana is through an unconditional, total surrender
to His lotus feet (SharaNagati). Sadhaacharyas in the
line of Swami NammAzhwar are foremost exponents of
this path and thus ensure that baddha jeevas are
forever freed from the infinite cycle of births and
deaths. Kshema denotes their ability to confer as a
by-product the benefits of Dharma, Artha and Kama
(Performing the acts prescribed in the scriptures in
accordance with one?s birth, acquiring wealth by
proper means, and satisfying one?s desires in
accordance with Dharma, respectively).

Further references attesting to the greatness of
Acharyas can be found in Sri Parashara Bhattar?s
opening line of the Vishnu Sahasranamam commentary 
?Prathamamapi Gurum Nathameedey?, the Manu smriti
injunction ?Loukikam Vaidikam vaapi
thathaadhyatmikameyvacha,Adadaiti yato Gnaanam tam
Pooravam abhivadayet?, and the Meemamsakarika
declaration ?abhivandya guroon adau sishyadheepadmini
raven?

In summary, Sadhaacharya sambandha confers upon one
the knowledge of their real nature, their inseparable
relationship with Lord Narayana, and the ultimate goal
of life-securing the bliss of eternal service to the
Lord.  The writer wishes to conclude with quotations
from Swami Desikan?s Srimad RahasyatrayasAram ?gurum
prakAshayEth dhImAn manthram yathnEna gOpayEth?
(meaning: Bring to light (glorify) the guru and
safeguard the manthram received through instruction
from him) and Subhashitha nivi  ?ekaIva gurOr
dhrushtyA?? [meaning: a single glance of the guru
confers a benefit that exceeds the combined benefit
accruing from the glances of the three-eyed one
(Shiva), eight-eyed one (Brahma) and thousand-eyed one
(Indra/Vishnu)]. 

Adiyen humbly submits this offering to the Lotus Feet
of my Acharya, H.H. Srimad Andavan Swami of Srimad
Poundarikapuram Ashramam and wish to acknowledge that
everything correctly stated herein is entirely due to
the munificent grace of H.H. I am most thankful to
U.Ve. Sri Venkatakrishnan Swamin of Chennai for his
careful reading of the article and for suggesting the
references from Sri Parashara Bhattar, Manu Smriti,
and Meemamsa [from Sri Muralidhar Rangaswamy?s
article] 

Thanks to Sri Muralidhar Rangaswamy for his wonderful
write up on Acharya mahima. 

asmadhAchArya paryanthAm vandhE GuruparamparAm
Regards
Namo Narayana
dasan

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