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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1001. ithirangaDhurINapAdhukE! thvam
      sthuthilakshaNa sahasrashO vimrushta:
      saPhalam mama janma thAvadhEthath
      yadhihAshAsyamatha: param kimEthath

Oh Ranganatha Paaduka! I have thought of You a thousand times** in 
the pretext oc composing this work. Even that makes my life fully 
lived and fully rewarded. Then what is there for me to seek to secure 
in this world?

**Sahasra means the number 1000 or a very large number (many 
thousands).

Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan (V.S):
 
SlOkam 1001
 
1) UtthamUr  Swamy's anubhavam: This is the first of the eight 
slOkams dealing with the completed thousand slOkams ( kruthamAna 
Sahasram). The first slOkam recognizes the BhAgyam accrued to the 
poet, who expresses his gratitude for completion of the 1000 slOkams 
without vignams. Swamy Desikan says in this context : " Oh PaadhukE ! 
Through the excuse of composing  a eulogy to You, You have been 
analyzed by me in thousand ways. My life has become more fruitful 
through that effort. After this blessing, there is nothing that I 
need or want.
 
2) SrImath Andavan's anubhavam: Oh PaadhukE! Through Your anugraham, 
I have now completed the Sahasram about You that You commanded me 
to create. During the course of this effort, I enjoyed addressing You 
as "PaadhukE, PaadhAvani, PadhAvani, PadhathrANE, PadharakshE,
PaadharakshE , CharaNa ThrAyiNee, Hari PaadhukE, Souri PaadhukE! 
Raaghava PaadhukE , Rangapathy PaadhukE, MaNi PaadhukE, Kaanchana 
PaadhukE, Rathna PaadhukE " and with other  endearing names. I 
uttered them singly and with Your Lord's names one thousand times. In 
addiiton to that, I analyzed Your Svaroopa, Roopa, guNa vibhUthis and 
praised You to my heart's content. After recieving that 
ParamAnugraham, my janmA , which was fruitless (nishphalam) until 
then transformed itself to one full of fruits (Saphalam). It ended up 
with myself being freed from future births and deaths. There are no 
pradhAna PurushArTam beyond that.     
 
3) Oh Paadhukai of the Lord who rules Srirangam as His Nruttha 
rangam !(hE RangadhureeNa PaadhukE!) You have been now praised  
thousand times using the ruse of attempting Your Sthuthi ( Thvam 
sthuthi lakshyENa Sahasrasa: vimrushtA ).Therefore , I consider that 
this janmam of mine has attained its total fulfilment (atha: mama 
yEthath janma: saphalam thAvath ithi manyE ). There is nothing in 
this janmaa that I need to pray for as a desired boon since I have 
alrady been blessed with the BhAgyam of creating this sthuthi about 
You (Yath yEthath iha aasaasyam atha: param kim asthi ? )....(V.S)  







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1002. mAtha:! svarUpamiva rangapathErniviShtam
      vAchAmasImani padhAvani! vaIBhavam thE
      mOhAdhaBhiShtuthavathO mama mandhabuDdhE-
      rbAlasya sAhasamidham dhayayA sahEThA:

Oh Mother Paaduka! The Lord's nature is incomprehensible and far 
beyond our measurement as the greatness of Yourself. Nevertheless, I 
dared to embark on this venturesome job difficult for an immature 
debutant. May You forgive me for my ignorance and entry into a 
dangerous territory!

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 1002
 
1) UtthamUr  Swamy's anubhavam: Oh Mother ! Your glories like 
RanganAthA's attributes are beyond description . Through my ignorance 
as a young person and dull wit, I attempted to sing your glories and 
lengthened this eulogy. It was a bold and eugotistic act. Please 
forgive me for this through Your compassion.
 
2) SrImath Andavan's anubhavam: After declaring that he had composed 
the sahasram on the exalted Paadhukais and how grateful he was, Swamy 
Desikan was overcome with the fear that he might have overstated his 
case as a successful poet. He asks for his rash statement and 
requests Paadhukais to forgive his daring statement. He says: " Oh 
PaadhukE Your infinite attributes (Svaroopa, Roopa, GuNa, VibhUthis) 
like that of Your Lord  are  beyond one's power to describe 
satisfactorily. Just like children engaging in a daring act without 
assessing their capabilities, I have also dared to compose thousand 
verses about Your Vaibhavam and have declared that 
I have completed them successfully. This is a Saahasa Kaaryam. It is 
an apachAram to conclude that I ahve captured YOur limitless glories 
in the short span of thousand verses. Please forgive adiyEn's 
MahApachAram out of Your sense of Vaathsalyam for Your child and 
treat my apachAram as a guNam and bless me!   
 
3) Oh Mother PaadhukE ! LIke YOur Lord , Your attributes are beyond 
the ken of us (RangapathE : Svaroopamiva tava svaroopam Tava, Roopam, 
GuNam vaachAm aseemani nivishtam). They  are beyond the reach of 
speech. I am like a dull witted one and an ignorant child ( Mandha 
Buddhi:, Baalan), which enagages in a daring act without thought
(Saahasa kaarya prayuktham). I dared to engage in an effort to 
confine Your  limitless vaibhavam into a mere thousand slOkams (tE 
vaibhavam mOhAth abhishtuthavatha: ). Oh Mother PaadhukE ! YOu must 
forgive this daring act of follishness out of Your DayA for me ( 
Baalasya mama saahasam idham dayayA sahETA :)....(V.S).







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1003. yE nAma BhakthiniyathA: kavayO madhanyE
      mAtha: sthuvanthi maDhusUdhanapAdhukE thvAm
      lapsyE guNAmshavinivEshithamAnasAnAm
      thEShAmaham sabahumAnavilOkithAni

Oh Lord's Paaduka! Many others may compose similar works on You, 
prompted by devotion. They will be conscious of the obstacles in the 
path and they will, therefore not direct their eyes except on the 
virtues of this work of mine. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 1003 
 
1) UtthamUr  Swamy's anubhavam : Oh Mother! Poets , who are devotees
of Your Lord will concentrate on my descriptions about Your 
auspicious qualities and will compose their own poems praising You. 
They will read my sthOthram on You with affection . Being devotees of 
Your Lord, they make me fulfilled  in my efforts through their 
adoring approvals.
 
2) SrImath Andavan's anubhavam: The PaadhukA responds to the prayer 
to be forgiven and says: " Alright, I forgive You out of my affection 
for You. What about the righteous ones? Wll they accept Your daring 
act? Swamy  Desikan answers: "Oh Mother PaadhukE! In the matters of 
praising You, the success or failure to adequately capture Your 
multitudes of GuNams is neither due to their sakthi or asakthi. It is 
their prEmai (love) for You that propels the righteous ones. Those
revered righteous ones will therefore not look at my deficencies but 
will examine whether my effort is linked to prEmai for You . They 
want to know whether my sthuthi is a PrEma garbha sthuthi or not. If 
they conclude that adiyEn's sthuthi arose from Bhakthi paravasam, 
then they will overlook the aspects of dhOsham and will be
pleased with my efforts. Since my endeavours are driven by my 
athyantha prEmai for You, I feel confident that the righteous ones 
will accept it and overlook any blemishes .   
 
3) Oh Mother PaadhukE ! The other poets (madhanyE yEnAma Kavaya:) 
propelled by their deep devotion for You ( Bhakthi niyathA: ) engage 
in praising You through their SrI Sookthis (ThvAm Sthuvanthi). Those 
righteous ones are going to react to my Sahasram with favor and cast 
their benovolent glances on me since they would recognize that my 
efforts like theirs are driven by Bhakthi to You (GuNAmsa vinivEsitha 
mAnasAnAm tEshAm sabahumAna vilOkithAni aham labhyasE )....(V.S).  






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1004. sanGharShayanthi hrudhayAnyasathAm guNAmshE
      santhasthu santhamapi na praThayanthi dhOShAm
      thadhranganAThacharaNAvani! thE sthuthInA-
      mEkA param sadhasathOriha sAkshiNI thvam

Oh Ranganatha Paaduka! The bad people in our society will close their 
eyes to the virtues but will harbour jealousy. The good ones, on the 
other 
hand, will keep silent over the defects. As such, You are the only 
authority fit to judge the merits and demerits of this work.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
Slokam 1004
 
1) UtthamUr  Swamy's anubhavam: Oh RanganAtha PaadhukE! The evil ones 
try to point out good verses as having defects. The righteous ones do 
not emphasize the defects and elect to praise the good aspects  of my 
composition on You. Be that as it may, You are the ultimate judge of 
good and bad in my verses. I am contented as long as You appreciate 
my special efforts to praise You through this composition.   
 
2) Srimath Andavan's anubhavam: The Paadhukai listens to Swamy  
Desikan's response on the righteous ones (GuNa PakshapAthis) and asks 
Swamy Desikan to explain who will judge the opinions of the righteous 
about his Kaavyam. Swamy DEsikan responds:  " Oh Bhagavath anuroopa 
sahacharee PaadhukE! You are indeed the best judge of such disputes 
and differences of opinions. Like Your Lord! Where can I go to
have adjudication on the good and bad qualities of my Sahasram on 
You? The Saadhus are GuNa PakshapAthis and hence will always speak 
about the good aspects and play down any blemishes. The asaadhus ( 
dhushtans) have the inherent svabhAvam only to find faults. The GUNa 
bhAgam will never get their attention. They will condemn my efforts 
as worthless and insignificant. If we ask the busy people engaged in 
chasing worldly things, they wont have any time for studying the 
Sahsram. These would be positions of the anukoolar, prathikoolar and 
the anubhayar as the three categories of people in this world.   
What can I do? Who can I ask for an impartial judgement /review?  
 
3)  Oh Rangaraja CharaNAvani ! Those aasura prakruthis will point out 
all kinds of blemishes in my eulogy about You out of their envy ( 
asathAm hrudhayAni guNAmsE sangharshayanthy). The dhaiva prakruthis 
will not publicize any blemishes out of their goodness ( Santhasthu 
dhOshAm santhamapi na praTayanthi) . They explain the dhOshams and 
pass it of as GuNams. Therefore inthe matter of determination of 
blemishes or good aspects, YOu alone are the most dependable witness( 
Tath tE sthutheenAm iha sadhasathO: Thvam param saakshiNee )...
(V.S).   







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1005. itTham thvamEva nijakELivashAdhakArShi-
      rikshvAkunAThapadhapankajayOrananyA
      svIyam padhAvani! mayA sumahaccharithram
      sIthEva dhEvi! sahajEna kavIshvarENa

Oh Paaduka Devi! You, who never attached any importance to anything 
other than the two Lotus-Feet of Raghava (of the famous Ikshvaku 
dynasty) caused me to produce this poem, in Your praise-even as Sita 
got Ramayana written by Sage Valmiki-both, as mere sport.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 1005
 
1)UtthamUr  Swamy's anubhavam: Oh PaadhukE ! Being under Your spell, 
SitA Devi got closely attached to Your Lord's feet and through Her 
brother VaalmIki had the mighty ithihAsam knowna s SrImath RaamAyaNam 
completed. In a similar vein, You have playfully made me compose this
huge eulogy about You ". ( SitA PirAtti was the daughter of BhUmi 
DEvi. Sage VaalmIki was born in the house of white ants that grew 
from the earth. Hence, he is also a child of BhUmi Devi and therefore 
a brother of SitA Devi. Sage Valmiki did penance in that underground 
house and became a supreme poet).     
 
2) SrImath Andavan's anubhavam : Oh PaadhukE! There can not be any
blemishes in my eulogy of You! I was slightly befuddled and reacted 
as though that I had composed this Kaavyam. What  a delusion on my 
part? The subject of this sthOthram is none other than Yourself and 
You are also the author of this sthOthram. Just as SitA PirAtti 
energized Sage VaalmIki to compose the ithihAsam celebrating Her, You 
as Her RoopAntharam (other form) have blessed me with the power of 
speech and Jn~Anam to be " the author" of this Kaavyam. These 1000 
slOkams were created by You through me as a leelai to help the jeevans
to overcome their samsAric tApams. In view of Your authorship of
this sthuthi , there is no room for any blemishes in this kaavyam 
bearing Your name ( RanganAtha PaadhukA Sahasram ).
 
3) Oh PaadhukA DEvi ! You who has taken sole refuge at the  lotus 
feet of IshvAku Naathan (Sri RanganAthan), have created this lofty 
PaadhukA Sahsram as a playful act through me ( IshvAku NaaTa 
padha pankajayO: ananyA ThvamEva  mayA sveeyam sumahath 
charithram nija kELi vasAth akArshee: ). This act of Yours is like
SithA DEvi's , who has no recourse except IshvAku NaaTan's
lotus feet had the ithihAsam about Her ( SrImath RaamAyaNam)
created by Her brother , Sage VaalmIki as a sport ( IshvAku NaaTa
Padha PankajayO; ananyA SeethA sahajEna kaveesvarENa  
akArshee: iva)....(V.S).    







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1006. pruThukavadhanashanKhasparshanIthyA kadhAchith
          shirasi vinihithAyA: svEna BhUBnA thavaIva
          sthuthiriyamupajAthA manmuKhEnEthyaDhIyu:
          paricharaNaparAsthE pAdhukEpAsthadhOShA:

Reliable critics are those who are Your pious servants. They will 
readily accept my explanation as regards the origin of this work. 
Just as the Lord's touching the cheek of Dhruva, a young child, was 
adequate to make him compose verses of praise, the Lord had His 
Paadukas sit on my head. That was enough!

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 1006 
 
1) UtthamUr Swamy's anubhavam:Oh PaadhukE ! Lord NaarAyaNa touched 
the cheek of child DhruvA, who was in deep meditation about Him . 
Dhruvan got empowered by that divine contact to compose a brilliant 
eulogy on Your Lord, even if he was a mere untutored child. 
Similarly, this PaadhukA Sahasram of mine originated from the mere 
resting of You on my head. This composition is therefore a direct 
result of Your glory and power. This is how the righteous people 
devoid of attachment (raagam ) and malice (asooyA ) think about how 
it came about. That is the way  future generations should think.  
 
2) SrImath Andavan's anubhavam: Oh PaadhukE ! You may ask how people 
can believe my attribution of authorship of this sthOthram to You . 
adiyEn will give an answer to that query in a credible manner with 
praNAmams. There are many eye witnesses to the incident, when 
ArchakAs as the representatives of Lord RanganAthA placed You on my 
head for an extended period of time. It is well accepted that Lord 
during His archAvathAram reveals His commands through His archakAs ( 
archaka mukhEna niyamanam ). Your Lord seems to have commanded me to 
acquire dhivya Jn~Anam and Vaak to eulogize You through You like He 
blessed once before child Dhruvan to have the Jn~Anam to eulogize 
Him. At that time, Your Lord blessed Dhruvan with dhivya Jn~Anam by 
touching the cheek of that child with His Paanchajanyam. Similarly, 
Your resting on my head due to YOur Lord's comment is the hethu for 
the birth of this eulogy about You and composed by You.  
 
3) Oh PaadhukE ! Your resting on my head resulted in the visEsha 
Jn~Anam just as Paanchajanya sparsam led to the blossoming of dhivya 
Jn~Anam for the child Dhruvan ( PruTuka vadhana Sanka sparsa reethyA 
iyam sthuthi: upajAthA ithi ). At the time of Your Lord approving 
the creation of this sthuthi about You, He had commanded His 
archakAs to place You on my head so that Your mahimai can enter into 
me to construct this poem about You with me as a mere instrument to 
execute His command (kadhAchith sirasi vinihithAyA: Tava svEna 
bhUmnA yEva manmukhEna iyam sthuthi: upajAthA ). This is how the 
great ones engaged in Kaimkaryams to You and known for their freedom 
from any kind of blemishes  would comprehend the origin of this 
Kaavyam ( apAstha dhOshA: ParicharaNaparA : Santha: svEna bhUmnA 
yEva manmukhEna upajAtha ithi adheeyu: )...(V.S).
 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1007. yadhi sPhIthA Bhakthi: praNayamuKhavANIparipaNam
          padhathrANasthOthram hrudhi biBhrutha rangakshithiBhrutha:
          nirunmAdhO yadhvA niravaDhisuDhAnirJharamuchO
          vachOBhangIrEthA na kaThamanurunDhE sahrudhaya:

Oh People! If you have pure devotion, learn by rote, this hymn on 
Paaduka. Remember this would serve, as investment for high-standard 
literary classics, which You could Yourselves be able to put forth. 
True connoisseurs of literature-provided they are not out of their 
senses-would have to receive this work with great enthusiasm. How 
can they afford to miss the fine aspects of literary merit herein?

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 1007
 
1) UtthamUr  Swamy's anubhavam : Oh People! If Your minds are full 
of devotion to the Lord, You will cherish in Your hearts the 
PaadhukA sahasram verses, which are dominated by the feeling of 
affection. They give the power to compose sweet poems. Hence, recite 
the verses of PaadhukA Sahasram. For those free of aggression, 
reciting the thousand verses of PaadhukA Sahasram, there is no need 
to remind them to remember these verses as those, which help to 
compose divine poems. They will do it on their own, without any 
prompting.
 
2) SrImath Andavan's anubhavam: Oh People of the world! May I share 
with You a subject , which is very beneficial (Parama Hitham ) to 
you all? Let me explain to You the significance of the SrI 
RanganAtha PadhukA Sahasram. It has identical potency  to Vedams, 
which is Parama prApyam and Parama PrApakam. Hence the recitation of 
SrI RanganAtha PaadhukA Sahasram praising indirectly the Veda 
PrathipAdhyan, SrI RanganAthan will be Parama Hitham, Parama Balam 
and Parama KshEmam for You all. The intrinsic greatness of the 
Lord's Paadhukais will grow Your bhakthi for the divine Paadhukais 
and lead to Parama srEyas and prEyas. Recitation of the PaadhukA 
sahasra slOkams and comprehension of the deep tathvArTams embedded 
in them will be like the partaking of life-giving
amrutham. May You all enjoy the parama sukham that is being enjoyed 
by me through the composition of this Kaavyam with the anugraham of 
the Lord's Paadhukais and enjoy all aihika and aamushmika sukhams 
all the way upto Moksham! 
 
3) Oh People of the World ( JanA :)! If You have paripoorNa Bhakthi 
for the Lord's Padhukais, Please adorn the PadhukA Sahasram in Your 
hearts, which has the basis in the apourushEya Vedams ( hE JanA: ! 
spheetha bhakthi: yadhi, praNaya mukha VaaNee paripaNam padha thrANa 
sthOthram hrudhi Bhibrutha ). Even if You do not have such full 
devotion for the Paadhukais, the sweet naadham of the sthuthi and 
the delectable taste arising from the recitation of them would
lead them to get these slOkmas by heart. Those with subtle intellect 
would be overwhelmed by the unique artha svArasyams embedded in 
these slOkams and experience them like the flood of nectar flowing 
over them. Hence how can the one with saamAnya buddhi (nirunmAdhA: ) 
as well as  those with discriminating intellect ( rasa Jn~Ana 
sahrudhaya: ) resist  their drenching  in the never-ending flood of 
amrutham flowing  in the form of  delectable sound ( spheethA 
bhakthi: yadhvaa nirunmAdhA:, sahrudhaya: niravadhi sudhA nirjara 
mucha: yEthA: vachObhangee: kaTam naanurundhE ? )...(V.S).
 


Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

1008. jayathi yathirAjasUkthi: jayathi mukundhasya pAdhukAyugaLI
          thadhuBhayaDhanAsthrivEdhImavanDhyayanthO jayanthi Bhuvi 
santha:

The great works like Sri Bhashyam of Ramanuja shine forth 
excellently. The Paaduka-Duet of Ranganatha, who is the Moksha-
grantor shines forth in great luster. (The works of Azhvar, who 
represents the Paaduka, hold forth in great glee). Sadhus, who 
cherish as their wealth the two above, who also make the Vedic 
mandates really authoritative, they following the Vedas implicitly 
shine in the world with great gusto!

Namo Narayana,

SriMuralidhara Dasan


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

SlOkam 1008

Jayathi  Yathiraaja sookthi: Jayathi Mukundhasya pAdhukA yugaLee
Tadhubhaya dhanAs-thrivedheem avandhyayanthO jayanthi bhuvi Santha:

1) UtthamUr  Swamy's anubhavam: The commentary on Brahma SoothrAs 
known as SrI BhAshyam will thrive in this world . The PaadhukAs of 
MukundA , who confers the boon of Moksham will last forever here in 
their glory . Those righteous people , who carry  SrI BhAshyam and 
the Lord's PaadhukAs on their heads as their entire 
wealth will follow the principles established by the VedAs without 
fail and will be celebrated in the world for their possession of 
true knowledge and exemplary conduct.

2) SrImath Andavan's anubhavam: This is the last of the SrI 
RanganAtha PadhukA Sahasra slOkmas. Swamy Desikan is grateful for 
the BhAgyam  of composing this unique Kaavyam through the commands 
(niyamanams) of Bhagavaan , His Paadhukais and the 
SadAchAryAs, who follow in that paramparai. He states that the 
Lord's Paadhukais of immeasuarable vaibhavam made it easy for him to 
comprehend the true meanings of Tatthva , Hitha PurushArTams and 
used him as an instrument to propagate the Tathtva-Hitha-
PurushArTams for the benefit of the world through this Kaavyam . He 
says that he became uplifted ( dhanyan) to recieve this special 
honor . He points out that the VedAs felt relieved from the fear of 
misintrepretation by the kumathis . He exclaimed loud the victory 
won by the Saasthrams and the Divine Lord over the Paramathms with 
untenable doctrines , which are against acceptable
Sath-pramANams like Prathyaksham , anumAnam and sabdham . Swamy
desikan exults over the parama paavana anugraham of Paadhukais of
the Lord , which established through this Kaavyam the Supermacy of
SrIman NaarAyaNan ( ParadEvathA PaaramArtyam) and the SarIrAthma
BhAva Sambhandham as established by AchArya RaamAnuja and
the poorvAchAryAs .Swamy Desikan hails the glories of SrI Sookthis of
AchAryAs , which show us the way away from SamsAric sufferings
and put us on the path for SrI Vaikuntam to participate in the 
nithya , niravadhya ( blemishless ) Kaimkaryam to the Dhivya 
Dampathis as Muktha Jeevans following the upAya anushtAnam of 
Prapatthi or Bhakthi yogam . Swamy hails the attainment of Bhagavath 
Kaimkarya MahA Iswaryam resulting from the anugraham of the Lord's 
Paadhukais ( Swamy NammAzhwAr) .
He points out that the dhivya PaadhukAs of Lord RanganAtha reveal
the Lord's lotus feet as the MokshOpAyam since Lord can not reject
those , who seek His sacred feet as their refuge ( anathilanganeeyam
hi CharaNa grahaNam ). He instructs us that the Paadhukais
(SadAchAryAs ) create the sambhandham between the Lord and
the Mumukshus ( those who desire Moksha Sukham ).Swamy performs
thus MangaLAsAsanam for this Phala saadhana SrI Sookthi by
hailing ( performing PallANDu) to the Dhivya Sookthis of 
PoorvAchAryAs
like AchArya RaamAnuja , who blessed us with eye openers like
SrI BhAshyam , GeethA BhAshyam and several other gems .He salutes
those great ones (Santha: ) , who benefit from AchAryA SrI Sookthis 
and
reveal the greatness of such powerful and auspicious SrI Sookthis
to their sishya Paramparais . Thus Swamy Desikan concludes
the MahA Kaavyam about the glories of  SrI RanganAtha PaadhukAs
with the same word used to commence this Kaavyam (Santha: )
in the traditional style of AnthAdhi (back to beginning format) .

3) The Sri Sookthis of YathirAjar ( AchArya RaamAnujA) are 
victorious !
( Yathiraja Sookthi: Jayathi). They establish that these Veda-BhAhya 
mathams
( which are outside the fold of Vedams) are aprAmANikam (not based on
accepted PramANams) .  The Divine PaadhukAs of the Moksham-granting
Mukundhan , the Lord of MahA Lakshmi , are victorious !  ( Jayathi 
Mukundhasya
PaadhukA YugaLee). He is the Sarva-karma samArAdhyan ( worshipped by 
all
KarmAs) and Sarva--samAsrayaNeeyan ( sought as protection by every 
one) 
;
Mumukshus seek His sacred feet as the loftiest object of protection 
( 
Parama 
PurushArTam/
Ultimate Goal of life for the chEthanam) . One should seek Mukundhan 
and
His Paadhukais in Sath--sishya Kramam ( right kind of order as a 
disciiple)
and live in an auspicious state . The twins ( AchArya SrI Sookthis 
and
the Lord united with the Padhukais (Tadhubhaya) are the wealth ( 
Dhanaa:)
of the enlightened ones ( Santha: ) , who never discard or belittle 
the 
Vedams
divided into the three categories of Rg, Yajur and Saamam ( 
Tadhubhaya
dhanA: thrivEdheem avandhyayantha: Santha: Jayanthi) . These 
enlightened
ones are victorious (Santha: Jayanthi) and they instruct the seekers 
about
the true meanings of Vedhams and save them from falling into the net 
of
those propagate false mathams , which are outside the purview of
pramANms based on Vedhams . These Saadhus (Santha: ) shine
as bright lamps to light the way of those who seek the right path
through their correct upadEsams on the nature of the Supreme
Being and His Saasthrams . They remain victorious right here
on this earth . Swamy  Desikan uses the word " Jayathi "
to indicate his state of joy over the Jaya SrI of Bhagavaan ,
His SadAchArya Paramparai and the SrI Sookthis of
those SadAchAryAs . This final slOkam is considered by
commentators as the essence of all upadEsams to one
seeking Moksham (SarvArTa Sangraham) .For the sake of
emphasis following the anthAdhi style , Swamy  Desikan
starts with the two words , " Jayanthi Santha: " in the first
slOkam and concludes with the very same two words ,
" Jayanthi Santha: ". Thus Swamy Desikan concludes
this greatest of Kaavyams . ...(V.S).

NAMO SRI RANGANATHAYA !

SWAMY NAMMAAZHWAAR  THIRUVADIGALE SARANAM !

SRI RANGANATHA PAADHUKA SAHSRAM SAMPOORNAM

KAVITAARKIKA SIMHAAYA KALYAANA GUNASAALINE
SRIMATHE VENKATESAAYA VEDANTHAGURAVE NAMA:

SRIMATHE NIGAMAANTHA MAHAA DESIKAAYA NAMA: