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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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


891. thvarithamupagathAnAm shrImathO rangaBharthu:
     thvadhupahithapadhasya svaIrayAthrOthsavEShu
     muKharayathi dhiganthAnmuhyathAm thvathprashAsthoU
     vihithakusumavruShtirvyAvaGhOShI surANAm

Oh Paaduka! The Lord inserts His Feet into You and starts on His 
random walk as desired. Then flock the Devas to enjoy the Lord, Sri 
Ranganatha, in great haste since they wish to have clear sight of 
You, which is possible only now. And they shower flowers and heap 
praises in great mirth at loud pitch. The noise of the eclat would 
reach the frontiers of the globe. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagoipan (V.S):    
 
SlOkam 891
 
1. UtthamUr  Swamy's anubhavam: Swamy  Desikan states that the DevAs 
are attached to the PaadhukAs to a degree more than they are to Lord 
RanganAtha Himself. He says: "Oh PaadhukE ! RanganAtha gets off from 
You during His festivals to travel on the back of Garuda , HanumAn , 
horse , elephant et al. The DevAs rush to see You before Your Lord 
leaves You to ride on the other VaahanAs. The DevAs praise You and 
raise such a din that their laudatory words are not heard clearly. 
They shower flowers on You and their eulogies echo at all quarters. 
It seems that they are concentrating on You alone instead of thinking
about Your Lord RanganAtha. They rush to see You and are overcome by 
the experience of worshipping You.
 
2. SrImath Andavan's anubhavam: It is uthsavam time at SrIrangam.
Lord of SriRangam comes out adorning His PaadhukAs. He travels 
aroud protected by PaadhukAs and does not worry about the thorns, 
stones and the ups and downs in the road.His joyous sanchAram 
assisted by the PaadhukAs is beautiful to watch .The dEvAs and the 
people of SrIrangam rush to enjoy this vinOdha sanchAram of the Lord 
facilitated by the PaadhukAs. The dEvAs eulogize the PaadhukAs and 
their sthOthrams resonate in all directions. There is tumult and din 
from all those activities generated from the adoration of the 
PaadhukAs.
 
3. Lord RanganAtha is saluted here as "SrImatha: Rangabharthu: " , 
the Lord of SrIrangam, who is never seperated from His PirAtti . He 
has entrusted the protection of His sacred feet to the Paadhukais ( 
Thvath upahitha padhasya) and as a result is travelling at uthsava 
kAlams with no worry to speak off ( svaira sanchAram). The dEvas rush 
to enjoy this joyous and care-free sanchaaram of the Lord made 
possible by the Paadhukais and eulogize the latter ( thvaritham 
upagathAnAm Thvath prasasthou muhyathAm SurANAm ) . The dEvAs pour 
copious showers of flowers at the PaadhukAs to express their joy ( 
SurANAm vihitha kusuma vrushti: ) and loudly proclaim the many 
auspicious attributes of the PaadhukAis  that echos in all directions
( vyaavaghOshi diganthAn mukharayathi)....(V.S). 
 




 


Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

892. manasiniyamayukthE varthamAnA munInAm
     prathipadhamupayAnthI BhAvanIyakramathvam
     shruthiriva nijashabdhaI: pAdhukE! rangaBharthu:
     padhamanitharagamyam vyankthumarhA thvamEva

Oh Paaduka! Sages see You in their mind, which has been disciplined 
by Bhakti, continence, regular discharge of karmas etc. You progress 
step by step in their mental vision. That is reminiscent of the Krama-
patha of Veda wherein words come step by step. Indeed You are very 
much like sruti. As the Vedic words can enlighten one on the nature 
(Swaroopa) of the Lord's Feet, You by Your Nada, the melody exhibited 
in the walking, show with a pointed finger, as it were, the Lotus 
Feet of Lord Ranganatha!

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 892
 
1. UtthamUr  Swamy's anubhavam: Swamy  Desikan compares the PaadhukAs 
here to Vedic recitation known as krama Paatam . In that mode of 
recitations, the individual words of the Veda manthrAs are united two 
at a time in succession to preserve the way of proper recitation. 
Swamy  Desikan states that the orchestrated steps of the PaadhukAs 
are equal to the Krama Paatam in revealing the Lord's holy feet
and their glories. Both the PaadhukAs and the Vedic krama paatam 
reveal the Lord and His Supreme abode  through their deliberate 
efforts. Swamy Desikan says: Oh PaadhukE ! You stay in the heart 
lotus of Yogis and through Your every measured step reveal the Lord 
in the same manner as the VedAs through Krama Paatam reveal the holy 
feet of Your Lord step by step". 
 
2. SrImath Andavan's anubhavam:Oh PaadhukE ! The devotees of the Lord 
wait eagerly for His arrival made possible by You and therefore 
praise You with ardour for Your upakAram. During those sanchAram 
times with Your Lord, You follow closely the steps of the Lord in a 
measured manner and raise sweet naadham appropriate for the occasion. 
There is no one better than you to inform the waiting BhakthAs from 
a  distance about the exact location of Your Lord, the speed at which 
He is travelling and what kind of steps that He is sporting. You 
follow His kramams in sanchAram in  a manner similar to Krama Paatam 
in VedAs. The kramathvam of the steps of PadhukA transporting 
the Lord of SrIrangam is compared to the majestic and orderly steps 
associated with the recitation of Vedams in the Krama Paatam style.
 
3. You alone are the fittest One to reveal the Vaibhavam of Your 
Lord's glories (known only to Vedams) through Your sweet Naadham as 
You take Him around on His sanchArams and in this activity ( 
ThvamEva  Sruthiriva anitharagamyam Rangabharthu: padham nijasabdhai: 
vyankthum arhA ). You are like Vedam in this matter ( ThvamEva 
Sruthiriva vyankthum arhA ) . You are residing in the heart 
lotuses of Yogis ( Thvam MuneenAm manasi varthamAnA ). At every 
step , You are beautiful to look at ( Thvam prathipadham bhavaneeya 
kramathvam ). Through each of Your sequential steps , You remind us 
of the Krama Paatam of the VedAs (Thvam Bhaavaneeya kramathvam 
upayAnthi )...(V.S) .





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

893. avikalanijachandhrAlOkasandharshanIyA
     prathikalamupaBhOgyA pAdhukE! rangaBharthu: 
     mukuLayithumashESham moUkthikajyOthsnayA na:
     praBhavasi thimiroUGham poUrNamAsI nishEva

Oh Paaduka! Your gold effulgence, flawless and delectable to the eyes 
is to be enjoyed every moment without intermittence. The full moon 
too is so charming after having grown digit by digit to reach perfect 
light. The pearl-lustre from You indeed perfectly produces the 
similarity with the Full moon, in that it dispels the night-darkness 
(of our nescience).

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 893
 
1. UtthamUr  Swamy's anubhavam: Swamy  Desikan compares the PaadhukAs 
to the night illuminated by the full moon in his verse. He says: " Oh 
RanganAtha PaadhukE ! Through Your golden light , You are most 
enjoyable  at all times. With the lustre of Your pearls , You are 
like the cool rays of the full Moon; Your rays from the pearls drive 
away the darkness of nescinece just as the full moon drives away the 
darkness of night ". 
 
2. SrImath Andavan's anubhavam:The SamsAris are caught up in
the dark night of SamsAram and do not find their way due to their
overpowering ajn~Anam .They stumble over many things and suffer.
The Paadhukai ( Swamy NammAzhwAr ) with His dhivya tejas ,
compassion and lustre of true Jn~Anam ( Tathva, Hitha , PurushArTa 
Jn~Anam enshrined in His four SrI Sookthis) banishes the darkness of 
SamsAram and save us from the horrors of the dark night of SamsAram. 
The Paadhukai is like the cool and comforting full Moon in this 
respect.  
 
3.Oh SrI RanganAtha PaadhukE ! Through Your blemishless lustre 
like that of the new Moon ( avikala nija chandra aalOka 
samdarsaneeya ), You become most beautiful to experience. Through the 
sukhAnubhavam of You every second ( prathikalam upabhOgyA), You are 
like the radiant rays of the full Moon though the lustre of Your 
perals  ( Thvam PourNamAsee nisEva mouktika jyOthsnyA ) and remove 
all of our ajn~Anam enveloping us as the dark night ( moukthika 
jyOthsnyA na: asEsham timirougam mukuLayithum prabhavasi )...(V.S)






 


Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

894. hamsashrENIparichithagathirhAriNI kalmaShANAm
     moULoU shamBhO: sThithimaDhigathA mugDhachandhrAnubaDdhA
     rAjnyAmEkA raGhukulaBhuvAm samyagutthArikA thvam
     kAlE thasmin kshithimaDhigathA pAdhukE! jAhnavIva

Oh Paaduka! You are very much like the Ganga. Your stroll is 
pleasantly enjoyed by seers, who are paramahamsas (Sages of Highest 
Order). The Ganga stream is dominated by swarms of swans. Both remove 
the dirt of heart and sin. Both reside, so to say, at Siva's head. 
You are true pure gold and the Ganga has the company of the moon, 
(chandhra has both the meanings; gold and moon). Both helped, unaided 
for the liberation of the royalty (she did for Sagara's sons; you did 
for Bharata and the Raghu race). If the Ganga came from the upper 
worlds to earth (by tapas of Bhagiratha), You came to the land from 
the forest (by the effort of Bharata).

Namo Narayana,

SriMuralidhara Dasan

Special notes by V.Sadagopan(V.S):
 
SlOkam 894
 
1) UthamUr  Swamy's anubhavam: After describing the PaadhukAs as 
the night united with the full Moon , Swamy  Desikan describes them 
as the phase  of the crescent Moon united with GangA . He says: " You 
are like GangA decorated by rows of swans (Parama Hamsa Yogis), who 
appreciate Your flow and movement . You share with GangA the feature 
of destroying all the sins and like Her, You sit on Maheswara's head. 
With Your golden rays (Moon's rays), You uplifted all the scions of 
the race of Raghu and descended from Sathya lOkam ( world of BrahmA )
and reached AyOdhyA just like GangA did. In all these respects, You
resemble the sacred river GangA."
 
2. SrImath Andavan's anubhavam: The vyApAram (activities) of the holy 
river GangA is compared to the vyApAram of Paadhukais here . Lord's 
Paadhukais accompanied SrI RanganAthan from the world of Brahma ( 
Sathya Lokam) on its journey to AyOdhyA at the request of King 
IshvAku of Soorya Kulam. On its way, the Paadukais were worshipped by 
Parama Hamsa Yogis. Lord Maheswaran carried those Paadhukais of His 
Lord  on His head and became freed of His dhOshams. After arriving at 
AyOdhyA, you and Your Lord accepted the AarAdhanam by the kings of 
Raghu vamsam. In all these activities, You remind adiyEn of the 
vyApArams of GangA river, which arose from Sathya lokam, descended 
from deva lOkam to BhU Lokam in response to the powerful penance of 
Raaja Rishi, BhagIrathar. During the descent to BhU lokam , GangA 
Devi was worshipped by the Parama Hamsa Yogis, removed the sins of 
all who bathed in Her, occupied the matted locks of MahEswaran along 
with the crescent Moon and entered PaathALa lOkam via BhU lOkam to 
moisten the ashes of Sagara puthrAs and bring them back to life first 
and then enter Svarga lOkam.
   
3. Oh PaadhukE ! Thou art like the sacred GangA river, which flowed 
swiftly to Earth from BarahmA's world as a result of the powerful 
penance of Raaja Rishi BhagIrathar ( Thvam Jahneeva tasmin KaalE 
kshithim adhigathA ). On the way, GangA river performed many deeds 
that resemble Your activities as You accompanied Your Lord from 
Brahma Lokam to AyOdhya  at the request of King IshvAku. Similar to 
GangA, Your swift and delectable sanchAram was enjoyed by the Raaja 
SanyAsis and worshipped by them ( Hamsa srENee parichitha gathi:) .
You removed the sins of all, who worshipped You (KalmashANAm 
hariNee)  like GangA removed the sins of those, who took bath in Her. 
You stayed on the head of MahEswaran, the dear devotee of Your Lord 
just like GangA, who rests on the matted locks of Sambhu ( SambhO; 
MouLou sTithim adhigathA ). Like the GangA river that coexists with 
the crescent Moon on the locks of MahEswaran ( mugdha chandra 
anubhaddhA  GangA iva) , You are associated with the Gold on You. 

V.S.





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

895. svacChAkArAm shruthisuraBhithAm svAdhuBhAvOpapannAm
     mArgEmArgE mahithaviBhavam pAdhukE! thIrthaBhEdhaI:
     shIthasparshAm shramavinayinIm gAhathE mandhamandham
     krIdAlOla: kamalanilayAdhatthahasthO yuvA thvAm

Oh Paaduka! The Lord putting His feet into You may be compared to His 
getting into a holy water stream like Kaveri to enjoy water-sport 
with Mahalakshmi. 

You have a clean spotless, lustrous appearance. You smell Vedic 
fragrance. You are sweet, delectable and fit for enjoyment. You are 
treated to homage and hospitality, on Your way, by holy savants for 
Your great stature. Being coold, You are a pleasant outfit to the 
Lord. By wearing You, the Lord feels relieved, so to say, of his 
fatigue and tiredness. When He descends into the stream with the Lord 
taking the hand of the consort, Mahalakshmi, and when He wears You, 
He evinces great pleasure, loses Himself in the enjoyment and so He 
does it very slowly, deliberately in a tardy manner.

Like You, the stream water is crystal clear, without any colour or 
impurity; rivers like the Kaveri have been praised by Srutis (say in 
Aghamarshana-sookta). On the way, it has many bathing ghats. It is 
cool enough to remove our sultriness-even that, which results from 
Tapatraya.

The perennial Youth taking Mahalakshmi's hand gets down slowly.


Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
slOkam 895
 
1. UtthamUr Swamy's anubhavam: After describing the PaadukAs as 
GangA, Swamy  Desikan states that the Lord's wearing of the PaadhukAs 
is equivalent to His play in water to amuse Himself. Your Lord is 
thrilled to enter in to Your cool waters to have water sport. You 
have all the attributes of the mighty river like CauvEri and GangA . 
Swamy  Desikan says in this context : " Oh PaadhukE! Lord RanganAtha 
enters Your cool inside just as He is  going to engage in His 
favorite water sport. You are like a cool and fatigue-removing stream 
of water or river, which is pure and celebrated by the VedAs and 
having ghats designed by the ancient AchAryAs. Lord RanganAtha enjoys 
entering in to You assisted by the lotuses , which greet Him with 
their hands". 
 
2. SrImath Andavan's anubhavam:Oh PaadhukE ! The eternally young 
RanganAthan (Nithya yuvA ) is given the hand lift by the  lady 
residing in the Lotus flower ( Kamala nilayaa dhatta hastha: ) to 
start His sanchAram for engaging with Her in his water sports. For 
that sanchAram, He enters His sacred feet inside You, which is cool to
experience and is protective against the thorns and hardships of the 
road. He places His sacred feet in You with great affection and 
expectation of SukhAnubhavam during the forthcoming sanchAram to the 
banks of river Cauvery .
 
3. SrImad Andavan's nine fold intrepretation of the assembly of words 
( samabhivyAhAram ) in this slOkam is one of the most beautiful 
commentaries. The assembly of the following four words is the object 
of the nine fold commentary by SrImadhyAdhi AaakUr ANDavan (HH SrI 
SrinivAsa MahA Desikan ) at the behest of  SrImadhyAdhi NammANDavan ( 
HH TherazandhUr ANDavan). That masterly commentary on the assembly of 
four words: " KreeDAlOla: Kamala-nilayA dhatthahasthO yuvA " will be 
taken up seperately . 
 
The Paadhukais are saluted by Swamy Desikan as the One with clear
svaroopam ( svaccha AakAram ), redolent with the fragrace of Vedam 
(Sruthi SurabhithAm/Veda ParimaLam ) , with attributes that are most 
enjoyable to experience ( SvAdhu-bhAva upapannAm ), cool to touch 
( Seetha sparsAm ), remover of fatigue of SamsAram ( srama vinayineem)
and having the glories of being saluted by many PuNYa PurushAs during 
the sancharam from one place to the other  ( maargE maargE  
theerTabhEdhai: mahitha vibhavAm). The Lord desirous of Jala Krredai 
(kreeDA lOla:) travels to the banks of Cauvery on His Paadhukais 
after placing His sacred feet inside them delicately (mandham mandham 
gaahathE ) out of respect  for the Vaibhavam of His Paadhukais (Swamy 
NammAzhwAr).     

V.S.

 


Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

896. aBhyasthyanthyO: kramamanupamam rangaBharthurvihArE
     sThAnE sThAnE svarapariNathim lamBhithasthatthadharhAm
     paryAyENa prahithapadhayO: pAdhukE! shruthyudhAra:   
     shinjAnAdha: sPhurathi yuvayO: shrunkalAbanDharamya:

Oh Paaduka! When the Lord holds You and walks, each one of Your 
steps, alternately resembles the Veda-Krama-patha. As the swara 
varies in the Vedic recitation, as Udatta-Anudatta, Your Paaduka-step 
sound too varies as You step on a pit or a mound. It goes on a chain-
like melody strain in both cases.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
slOkam 896
 
1) UtthamUr  Swamy's anubhavam: Earlier in the 892nd verse , Swamy 
Desikan compared the PaadhukAs to Krama Paatam way of rendering
the VedAs . He says: " Oh PaadhukE ! When Lord RanganAtha moves about 
assisted by You , He takes one step after the other . The sounds 
generated during those step-wise movements are never the same because 
of the variations of the elevations of the earth. In this regard, 
Your sounds are similar to the sounds of the VedAs , which are never 
repetetive because the intonations (SwarAs) are constantly changing 
even if the same word repeats itself in a manthrA ". 
 
2. SrImath Andavan's anubhavam:Oh PadhukE! When Your Lord goes on 
SanchAram and adopts different gathis ( movements ) such as the gait 
of a lion ( Simha Gathi ), elephant gait ( Gaja gathi) , tiger gathi 
( SaardhUla Gathi), Bull gathi ( Vrushabha gathi) and Serpent gathi ( 
Sarpa gathi), UyyAra nadai, You replicate it in tune with those 
movements. The bells on You generate various plesant ensemble of 
naadham that is delightful to listen to. The sequential movement 
of each of You as a pair remind one of the two Veda PaarAyaNa 
ghOshtis following the Lord responding to each other. One ghOshti has 
samhithA paarAyaNam and that is followed by the other ghOshti 
reciting krama paatam of the same passage. The difference is only in 
the Svarams that change in the two versions. It is like a chain made 
up of sequential links.
 
3.The topic is about the beauty of the sweet naadham (SruthyAdhAra: 
sinjAnAdha: ) raised by the gems inside the yanthrikA (Toe hold ) of 
the PaadhukAs; latter respond to the  different gaits relating to the 
SanchArams of the Lord in a sequential manner through their own 
naadha kramam . That reminds one of a beautifully constructed chain 
made of individual links ( ramya: srungalA-Bhandha iva sphurathi )...
(V.S).     







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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


897. AsannAnAm dhivasamapunarnakthamApAdhayanthI
     sPhIthAlOkA maNiBhiraBhitha: prANinAmasthadhOShA
     prahvaIrjuShtA vibhuGhanivahaI: pAdhukE! rangaBharthu:
     pAdhAmBhOjE dhishathi BhavathI pUrvasanDhyEva kAnthim

Oh Paaduka! You are like Dawn. You create the day for those who 
resort to You, sealing the night of samsara once for all. For the Day 
You have thus created there is no end, to lead to a night! The Devas 
worship You as Brahmanas worship the Dawn (by Sandhyopasana). As the 
dawn and sunrise blossom a lotus, You give a lustre of bloom to the 
Lord's Feet-Lotuses.

[The Sandhya here referred to is the unique dawn after Samsara. The 
Day is Moksha with unending bliss. We may place all sadhacharyas in a 
par with the Paaduka for bringing the 'dawn' to us].

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan ( V.S):
 
SlOkam 897
 
1) UtthamUr  Swamy's anubhavam: Oh PaadhukE! When dawn comes , the 
light of sun spreads. The defects associated with the darkness of the 
night disappear. Righteous people worship therefore the dawn as the 
harbinger of auspicious events. Dawn also opens up the lotus flowers 
and makes them shine . All of these features are incorporated 
in You . Hence , I consider You as the dawn (sandhyA ) that enhances 
the beauty of the Lord's lotus feet.
 
2. SrImath Andavan's anubhavam: Oh PaadhukE ! You confer on those , 
who perform prapatthi to You for the sole purpose of mOksham the 
blessings of the day without the apperance of the dark night of 
samsAram. There are no more births and deaths , no more puNyams and 
Paapams no more sukham and dukkham for them. That is the  equivalent 
of the bright day without ensuing dark night. Your dayA eliminates 
links with bodily existence forever. Your bright rays from your gems  
are like a visEsha poorva sandhya ( Udhaya kaalam ) generating lustre 
all around and removing all dhOshams as well as granting prapannAs 
freedom from the cycles of births and deaths.  
 
3. The PaadhukAs cause the destruction of the night of nescience 
for those, who seek its refuge ( aasannAnAm prANinAm apunarnaktham
divasam aapAdhayanthee). The day filled with the lustre of true 
Jn~Anam (Jn~Ana PrakAsa divasam) is born. Oh PaadhukE! You are 
surrounded by the assembly of such blessed souls , who have acquired 
such a true Jn~Anam (prahvai: vibhudha: nivahai: jushtAm Bhavathee 
poorvasandhyEva vilasathi). That extraordinary poorva sandhyA 
associated with Your blemishless lustre enhances the sObhai of the 
lotus that is Lord RanganAthA's sacred feet..(V.S).





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

898. ramyAlOkA laLithagamanA padhmarAgADharOShTI
     maDhyE kshamA maNivalayinI moUkthikavyakthahAsA
     shyAmA nithyam harithamaNiBhi: shArngiNa: pAdharakshE!
     manyE DhAthurBhavasi mahilAnirmithoU mAthrukA thvam

Oh Lord's Paaduka! Brahma perhaps keeps You as an ideal model on hand 
to serve as a precedent for creation of perfect women. Good look 
(Your lustre); excellent walking gait (the same in Your case); a thin 
waist (being narrower in the middle); ruby -like nether and upper 
lips (having rubies to represent lips); having bangles of gems (being 
made of gems); perennial youthfulness (being always dark in colour 
due to the emeralds)-are the parallel features.


Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan (V.S):
 
SlOkam 898
 
1) UtthamUr Swamy's anubhavam: Oh PaadhukAs of SaarangapANi ! I 
consider You as the essential and fundamental source from which 
Brahma creates the women of this world. You lend many of Your 
features to give femininity to the created women. You have a pleasant 
appearance that is desirable to look at; You have a pleasing
gait; Your lips are red with Your rubies; You are slender in Your 
waist region; You have the gems that form Your bangles and have a 
charming smile originating from Your pearls; You are ever youthful 
due to the emeralds on You and stay as shyAmA (youthful). With all 
these features , it is no wonder that BrahmA created women in your 
mold.
 
2. SrImath Andavan's anubhavam:Swamy  Desikan recognizes and pays
tribute to the Utthama Sthree LakshaNams and srEshta PathivrathA 
lakshaNams in the Paadhukais . The inner meaning is that Paadhukais
(Swamy  NammAzhwAr ) has all these nithya yuvathi lakshaNams 
such as nithya sObhai ( external lustre , Brahma tEjas) , sraddhA ,
bhakthi , viswAsam ( pathivrathA lakshaNams with Lord as the 
Purushan ). These are also SadAchArya LakshaNams .  
 
3. Nithya sabdham enshrined in the third line of the slOkam 
is very important in this slOkam. Examples of the importance 
of this "nithya sabdham " as it relates to SadAchArya LakshaNams 
are :
 
a) nithyam ramyAlOkA : External ( bodily ) lustre arising from
internal bliss (Brahma tEjas) .
 
b) nithyam laLithagamanA : defect-free anushtAnams as per 
AchArya UpadEsam , bhakthi , sraddhA , MahA VisvAsam
and freedom from egotistic attitudes and dispassionate way of
going about karmAs .,
 
c) Nithya PadhmarAgadharOshtee: Being an enjoyable one through
gentleness of speech and excellence in aathma guNams.
 
d) nithyam madhyE KshAmA : Amidst all these auspicious guNams ,
the possesion of modesty ( bhavyam) .
 
e) Nithyam maNivalayinee: Possessing as jewelery (aabharaNams)
the Sri Sookthis of PoorvAchAryAs , AdhyAthma Saasthrams .
 
f) Nithyam moukthikavyakthahAsA : being with smile welcoming all
as a result of friendliness to all .
 
g) nithyam shyAmA HarimaNibhi: As a  result of the conquest over 
desire , anger et al , their minds are still and they display eternal
youth and beauty ( nithya youvanam and soukumAryam ) and are 
free from diseases and bodily blemishes. 







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

899. sThithvA pUrvam kvachana BhavathI BhadrapITasya maDhyE
     rathnOdhanchathkiraNanikarA rangiNa: pAdharakshE! 
     vyAkIrNAnAm nrupathivirahAddhEvi! varNAshramANAm
     nUnam sImAviBhajanasaham nirmamE sUthrapAtham

Oh Ranganatha-Paaduka Devi! There was anarchy in the (Kosala) country 
when You ascended the throne. You it was, who by means of rays from 
gems, enforced, as it were, strict demarcation lines with a thread, 
so that each Varna (caste) and each Asrama (stage in life) was 
contained within boundaries, there occuring no mingling.
 
Namo Narayana,

SriMuralidhara Dasan

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

1) UtthamUr  Swamy's anubhavam: Oh Devi ! Oh RanganAtha PadhukE !
When You were ruling the kingdom of AyOdhyA from Your throne at 
NandigrAm , the rays of Your gems  served as sutra pAtam  or the 
dividing thread to demarcate the rules of the four aasramams like 
celibacy, wedded state, forest life and renunciation. It also 
established and maintained the rules of priestly, ruling, commercial 
and laborer's classes. Those rays made sure that no anarchy resulted 
from the slipping of ancient established rules by Bhagavath 
Saasthrams. 
 
2. SrImath Andavan's anubhavam: This slOkam focusses on 
Sath SampradhAya siddha Saasthreeya niyamanam and
Saasthra SthApanam by the Paadhukais (Swamy NammAzhwAr)
at the time, when King DasaraTa had ascended to Svargam and 
Raama was away in the forest to fulfil the pledge made to His father.
There was slipping of SarIra and Aathma dharmams in AyOddhi
and arAjakam( lawlessness) crept in to AyOdhyA. SampradhAya
Parisuddhi instructed by the Bhagavath Saasthrams is some thing that
should not slip and the Lord's property, the Saathvika Janams 
have to be protected from the ill effects of such deplorable 
deviations. Saasthraic rules have to be reestablished. That is what 
the Paadhukais did during its reign as the representative of
Lord Raamachandra , when He was away in the forest as an exile. 
Through the spreading lustre of its gems, the Paadhukais banished 
lawlessness and slippage from Sath SampradhAyam and reestablished 
Saastrams and anushtAnams. 
 
3. Oh SrI RangarAja PaadhukE ! You are resplendent with
the ascending kaanti of the bright rays originating from Your
multicolored gems ( Thvam rathna udhanjath kiraNa nikarA ).
There was a time , when King DasaraTaa had ascended to Svargam 
and Raamachandran was in the forest , You had to return to
AyOdhyA to encounter the kinglessness there and to restore 
the VarNAsrama dharmams , which had got mingled ( nrupathi
virahAth vyAkeerNAnAm varNam aasrama seemA vibhajana saham 
SoothrapAtham nirmamE ). You sat on the throne of the kings of
Raghu vamsam and straightened out the anomalies that had 
crept in ( Poorvam kvachana samayE Bhadhrapeetasya madhyE
sTithvA vyAkeerNAnAm varNa aasrama seemA vibhajana saham
soothrapAtham nirmamE ). Soothra pAtham means the demaracation
of the injunctions based on SaasthrAs to prevent them from
being mixed up and cause all kinds of harms. It is like holding
a thread to provide clear boundaries of each varNam and
aasramam ...(V.S).  






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

900. mAtharmanjusvanapariNathaprArThanAvAkyapUrvam
        nikshipthayAm thvayi charaNayO: pAdhukE! RangaBharthu:
        thvayyAyattham kimapi kushalam jAnathInA prajAnAm 
        paryAptham thanna Khalu na BhavathyAthmanikshEpakruthyam

Oh Mother Paaduka! When You are placed at the Lord's Feet (by the 
Aradhaka), You generate a tender melodious sound. You evidently speak 
to the Lord in these terms: "I am being surrendered. My Swarooppa, 
the burden of my protection, the fruit of the act are all Yours 
(Lord's). I have no other refuge. You alone ought to rescue me." This 
is in fact the appeal-sentence crucial to Prapatti. For all beings in 
the world, who have realized that the wealth and welfare of all are 
vested in You (verse 4), then what is there to do further? Yours 
cannot be said inadequate.

Namo Narayana,

SriMuralidhara Dasan

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

1) UtthamUr  Swamy's anubhavam: Oh Mother PaadhukE! When You
are presented at the holy  feet of RanganAtha, a pleasing sound 
originates from You. When AchAryAs or people present You, they seek 
the benefit of fruits from the act of self-surrender (Aathma 
nikshEpam or Bhara nyAsam or aathma svaroopa samarpaNam ) for their 
disciples or themselves. The act of Prapatthi is fulfilled in this 
manner. You become the means to achieve their goals . You intervene 
with Your Lord and help the people obtain the fruits of that 
Prapatthi.
 
2. SrImath Andavan's anubhavam: This slOkam is about Prapatthi 
Vishayam (Subject of Prapatthi) and AchArya anugraham. Swamy Desikan 
visualizes the occasion, when the Paadhukais are presented to Lord 
RanganAtha by the archakAs prior to His sanchaaram for the benefit of 
the people of the world (Loka KshEmArTam ). The Paadhukais acquire 
then the sambhaNdham with the sacred feet of the Lord; all those, who 
had sought the protection of the auspicious Padhukais are blessed 
with sarva kshEmams through that sambhandham . Moksham is a natural 
consequence to those PrapannAs, who had performed prapatthi at the 
SadAchAryan's Thiruvadi through the power of that SadAchAryan's 
sambhandham to our Lord.   
 
3. Oh PaadhukE caring like a Mother ( Maatha: PaadhukE ) ! You have
uttered softly and sweetly the Prapatthi vaakyams at the sacred feet 
of Lord RanganAthA (Rangabharthu: charaNayO: manju svana pariNatha
PrArTanA-vAkyam). That PrArTanA Vaakyam is to request the all 
merciful RanganAtha to accept the Svaroopa , RakshaNa bharam and
RakshaNa Phalam  and includes all the five angams of Prapatthi
( Aanukoolya Sankalpam , PrAthikoolya varjanam , KaarpaNyam ,
MahA VisvAsam and Gopthruva VaraNam ).Through the sambhandham
and relationship with You , the prapanna jeevans attain Bhagavath
PrApthi and MokshAnugraham.They become included in the AchAryan's
prapatthi as a result of the aathmAthmeeya SamarpaNam . All boons
relating to Moksha siddhi ( kimapi kusalam) comes under Your control
( Thvayi aayattham).This knowledge is considered adequate by 
those , who have performed Prapatthi unto You ( Thvayi aayattham
jaanatheenAm prajAnAm paryAptham na bhavathi na:)...(V.S).