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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

921. sA BhUpA rAmapArasThA viBhUpAsthisapArathA
     thArapA sakrupA dhuShtipUrapA rAmapAdhukA

Oh That Paaduka! How potent it is! It constitutes the very extreme 
limit of a worship-ritual of the Lord, since no such worship is 
regarded as complete without homage to the Paaduka. It protects the 
Lord (who is implied in the pranava mantra), during His strolls from 
thorn and stone. With great pity on us, it drinks off all our defects 
and sins. So great is Rama Paaduka. It is at the feet of Rama-it is 
the most delectable object of enjoyment for a soul. 

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
*******************************************
SlOkam 921: This verse is set in the chithra Bhandham known as 
Muraja Bhandham . Muraja means a large drum . Muraja bhandham 
refers to a verse arranged artificially in the form of a drum . The 
32 words 
of this verse split  across four paadhAs consisting of 8 letters each
and takes on an architecvture of a long drum with its charactrestric 
symmetries of the leather ropes seen on the body of the drum :
 
Saa    bhU   paa   raa    ma   paa  ra     sTA
vi        bhU   paa   sthi   Sa    paa  ra     thaa
thaa    ra      paa   Sa    kru    paa  dhu  shDi
poo     ra      paa   raa    ma   paa   dhu  kaa
 
 
Please enjoy the view of a long drum anchored at 
third and sixth letters of each of the four Paadhams 
with the letter " Paa ". 
 
Please also enjoy another symmetry with the words "ra" ,
"bhU"  , "dhu" and "ma" across the four paadhams .
 
Meaning of the slOkam is tightly woven in  by Swamy Desikan , 
while constructing this marvellous Muraja Bhandham in the slOkam:
 
Saa  bhUpaa RaamapArsTA vibhUpaasthisapArathaa
taarapaa sakrupaa dhushDipoorapaa Raama paadhukaa 
 
1) UtthamUr Swamy's anubhavam:Those Raama PaadhukAs 
are saluted by the VedAs ; they are engaged in adoring the Lord's 
feet with Their eulogies. The Lord's PaadhukAs have compassion as its 
characterestric virtue and drinks up all the dhOshams of its 
devotees. Those PaadhukAs returned to Raama's holy feet after ruling 
the kingdom for fourteen years as the Lord's representative.
 
2) SrImath Andavan's anubhavam:In the previous slOkam , it was
suggested that the Paadhukais travelled on their own for fulfilling
the prayers of those , who sought its refuge . In this slOkam , 
the reason is given for such an initiative . The intense compassion
(Parama Krupaa) of the Paadhukai is identified as the reason .
 
The PaadhukAs have many attributes possessed by their Supreme
Lord ( Parathva Soochaka Jn~Ana Sakthi Vaibhavams) . Instead of
hiding them from those who seek thier refuge , the Paadhukais 
shower them with their intense compassion . AchAryAs are like
the Lord's Paadhukais . They are also deeply rooted in their Lord
(Sthira Prathishtai in Para Brahmam) and are under the influence of 
their Lord to establish His Saasthrams and injunctions.They chase
those who advocate nonadherence to veda maargam and defeat
their arguments to strengthen the way of the VedAs .( The AchAryaas
like the Lord's Paadhukais remove our sins by casting their kayNA
KatAkshams ( Tadh dhrushti gOcharaa: sarvE muchyanthE sarva-
kilBhishai: ). Among all the auspcious attributes of the AchAryAs
and the Paadhukais , the Dayaa guNam is the most prominent one) .   
 
3) The key instruction here is : "Saa Raama PaadhukA sakrupA " 
(i-e)., The revered Raama PaadhukAs of limitless auspicious attributes
have indescribale and intense compassion (DayA) for us . What are 
some of these auspicious attributes and functions of the PaadhukAs?
What indeed are they noted for ? 
 
The Raama Paadhukais unite with the Lord to establish the maryAdhais
given to Vedam and our sanAthana dharmam and they protected Bhumi , 
the middle lOkam , when Raama was away on exile ( bhUpaa Raama 
pAra sTA ). It is established in Raamaa with special recognition and
has influence ; They serve as boundary to Raama guNams ( Raama 
PaarasTA ).
 
The Paadhukais serve as the final limit (yellai nilam , Kaashtai) for
Bhagavath upAsanam ( Vibhu: upAsthi sapArathA) . Bhagavan's 
dhivyAthma svaroopam is pervasively present everywhere befitting
His name as " Vibhu". The final point of the UpAsanam of that Lord is
Dhivya PaadhukA dhyAnam . One arrives at that final step after 
travelling
step by step thru the stages of : dhivyAthma svarropa dhyAnam , 
dhivya mangaLa vigraha dhyAyanam , dhivya charaNAravindha 
dhyAnam culminating in Dhivya PaadhukA DhyAnam. The dhyAnam
about the Lord's Paadhukai is the last among the steps for UpAsana.
 
The PaadhukAs are also: "Taara paa" . The word "Taara" denotes 
BhagavAn , who is PraNava Svaroopi. The PadhukAs protect 
the sacred feet of that Lord and becomes "Taara paa". It is also
"dhrushti poora paa". Dhrushti stands for dhOshams . Dhrushti poora
stands for the abubdant ( flood of ) dhOshams . "Paa" means one who
drinks it all . Therefore like the sage Agasthyar , who drank the 
oceans with one sip from his cupped palm , the Paadhukais through 
their Mangala dhrushti drinks up all the dhOshams of those , who seek 
their protection. Those Raama PaadhukAs are intensely compassionate ( 
Saa Raama PaadhukA Sakrupa , SakrupA , SakrupA ).....(V.S). 





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

922. kArikA na na yAthrAyA yA gEyA asyasya BhAnuBhA 
     pAdhapA haha siDdhAsi yajnyAya mama sA anjasA

The Lord's Feet, by their effulgence, would dispel the darkness of 
all the worlds. For those Feet to go to places, Your help is 
essential. One will have to praise this unique previlege You enjoy. 
Nevertheless, You have come here to me, being ready for receiving my 
ablutions and other kinds of homage. What a wonderful thing!

Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan (V.S):
********************************************
 
SlOkam 922: The sabdha chithram incorporated in this verse 
is known as "anathiriktha padha tadhArTaanulOma prathilOmam ".
"anathiraktha " means unsurpassed. AnulOmam stands for natural
order and PrathilOmam refers to the reverse order. The sabdha 
chithram has an unsurpassed symmetry in the sounds that it makes , 
when read repeatedly :
 
kaarikA na na yaathraayaa   yaa gEyAsyasya bhAnubhA 
paadhapaa iha siddhAsi yaj~nyaaya   mama saanjasaa 
 
The PrathilOma(Reverse) paadam of this slOkam having the same
meaning of the regular(krama) Paadam befitting the sabdha
chithram chosen by Swamy Desikan is :
 
sanjasaa mama yaj~nyaaya siddhAsi paadhapaa
bhAnubhAsyasya yaa gEyA yAthrayA nana kaarikA
 
1) UtthamUr Swamy's anubhavam: Oh PadhukE! We have to salute 
You for Your intensity of resolve to accompany Your Lord in His 
travels to remove the darkness of ignorance that threatens to engulf 
the universe, when Dharma is in decline. In this context, You come 
close, when I meditate on You. I am indeed fortunate and am very 
happy about Your blessings.
 
2) SrImath Andavan's anubhavam: In the previous slOkam, the DayA 
guNam of the Paadhukais were praised. Their Supreme Lordship in 
association with their Lord (Parathva Ubhayuktha guNams) overwhelmed 
Swamy Desikan. He had naicchiyam (discomfort) about his unfitness to 
approach them. He was about to stay away from the most noble 
PaadhukAs driven by his feelings that he is anarhan (unfit). The ever-
compassionate PaadhukAs rejected this anarhAnusandhAnam by Swamy  
Desikan and used the guNams of Vaathsalyam, Souseelyam and soulabhyam 
to win Swamy Desikan back to Them and blessed him to perform 
AarAdhanam for Them without feeling discomfort. Swamy Desikan 
responds  to that anugraha visEsham and eulogizes the flood of DayA 
of the PadhukAs and states that he has no more wants in this world. 
The inner meaning is that SadAchAryAs are pleased with even a small 
respectful gesture of the totally unfit sishyaas and bless them with 
lasting anugraham ( kaTamchith upakArENa kruthinaikEna thushyathi). 
 
Swamy  Desikan says: Oh PaadhukE , who is responsible for 
the sanchAram of the Lord and the sarIra yathrais of the Jeevans 
as well as their Aathma yaathrais ! Your glories shine just
like the Sun. You have taken pity on a lowly one like me and have
rushed to bless me with the boon of Your worship . This is indeed 
a matter of great surprise and joy .  
 
3) You are the power behind the three kinds of YaathrAs : Bhagavaan's
SanchArams , the dEha Yaathrais of the chEthanams and the aathma
yaathrais of the Jeevans at the time , when their bodies fall down 
( Yaa Yaathrayaa: na kaarikA na: ) .You are fit for stuthi (praise ,
adulation , eulogy) because of Your parama KalyANa guNams
( gEyA) and shine like the radiant Sun ( BhAnupaa). Just as You
protect the Lord's Paadhams ( Asya Paadhapaa asi ) , You stand by 
to rush quickly (ajamsaa)  to my side to be worshipped  ( Yaj~nAya
siddhasi ) . I am a totally unfit one to come near You and even then ,
You rush to me even before I could dare to approach You and 
command me to perform Aaraadhanam for You without hesitation
( Asya Paadhapaa Saa mama yaj~nAya ajmasaa siddhasi)...(V.S). 







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

923. sArAGhavA shruthoU dhruShtA pAdhukA sanrupAsanA
     salAGhavA gathoU sliShtA svAdhurmE sadhupAsanA

The Paaduka is an excellent dish, delectable for me, to contemplate 
on-the Paaduka, that shines at the Sruti's head (It is the subject of 
the Vedas), the one that was inseparable from Rama, the one that 
ascended the throne, when Rama went to the forest; the one that stuck 
to the Lord's Feet and achieved many things in an easy, listlessly 
sportive manner. I enjoy relishing that Paaduka!

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (v.S):
 
SlOkam 923: The sabdha chithram used here has the architecture of
a flying  arrow. Hence , it is called Sara Bhandham . It has a sharp 
front 
and a distinct tail ; the five of its intermediate parts are linked 
by four 
individual aksharAs to form the full body of the arrow a seen below:
 
                     I------------------------------------------------
---- I
                     I sru     dhra         paa       kaa    nru I
                     I------------------------------------------------
-----I
sa raa gha vaa      tau       shtaa       dhu      sa       I  paa sa 
naa-------> 
                    I-------------------------------------------------
-----I
                    I ga       sli            svaa     mE      dhu  I
                    I-------------------------------------------------
------ I
 
One can see the symmetry from the slOkam construction:
 
sarAghavA  sruthou dhrashta    paadhukA     sanrupAsanA
salAghavA  gathou  yaa gEyA svAdhurmE    sadhupAsanA 
 
After reading the first four aksharams (Sa, raa, gha, vaa ) , one
has to go upwards to the next aksharam on the upper line ( sru)
and return to the aksharam "tau" found in the middle line and repeat 
this exercise to get the first line of slOkam.
 
Next , one has to use the rule that the aksharam "ra" and "la"
have no abEdham/difference  ( similar to Va-bhayOr abedha: ) .Then 
the first four aksharams of the first line ( Saraaghavaa )will 
become "salaaghavaa" as the starting four aksharams of the second 
line . After this transformation exercise, we have to go past 
the "salAghavaa " to the next aksharams through an exercise similar 
to the above : That will give " salaaghavaa gathou slishtaa svAdhurmE 
sadhupAsanA ". 
 
2) SrImath Andavan's anubhavam:Swamy Desikan says that the supremely 
noble Paadhukais conferred  great blessings on him , who was least 
fit to recieve them. The Paadhukais made it possible for him to 
perform AarAdhanam for Them . Swamy  Desikan prays for the 
development of Parama Bhakthi for Them in this slOkam : " Oh 
PaadhukE ! It is not enough that You have become the easily  
accessible (param sulabham) object of worship ( aarAdhya vasthu)
for me but You should reveal to me your many glories and generate 
Parama bhakthi in me for You."    
 
3) The Paadhukai is with its Lord in all states ( SarAghavA ) . It is 
recognized as the inner content of the vedAs( Sruthou dhrushtA). It 
sat on throne of the lineage of Raghus ( SanrupAsanA). During 
sanchAra kaalam with its Lord , it has the skills to carry the Lord 
elegantly and quickly (salAghavA). As a  pair, the Paadhukais are 
never seperated from each other (SlishtA). The Paadhukais are the 
object of worship by the righteous ( sadhupAsanA). Swamy  Desikan's 
prayer is : May the Paadhukais become the enjoyable 
object of my Parama Bhakthi ( SadhupAsanA PaadhukA mE SvAdhu: ) !
 
The auspicious qualities of the Paadhukais of BhagavAn are :
Bhagavath Parathva Saamyam  ( Superiority like the Lord 
through eternal association with Him ), Sruthi PrathipAdhyathvam
( being an object of celebration by the VedAs), Bhagavath kaarya
nirvAha SaamarTyathvam ( skills in leading the duties assigned by 
their Lord), LokAnugrahaaarTa sanchAra seelathvam ( Travels
for blessing the world), asooyAdhi dhOsha rahithathvam 
( state of freedom from malice and other dhurguNams) ,
Parama Maithrathvam ( Extreme friendliness and approachability),
SadhupAsyathvam ( fit object for worship by the Righteous).
All these noble guNams are also shared by SadAchAryAs.



Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

924. kAvyAyAsThitha mAvargavyAjayAthagamArgakA
     kAmadhA jagatha: sThithyaI rangapungavapAdhukA

The path on which the Paaduka travels is shining in brilliance. (Its 
path is the one following the footsteps of one-namely, Bharata-who 
went to Rama's camp, by reason of his having spurned the rulership of 
the Kosala nation). It is one which grants all that one wants. And 
the Paaduka of Rama well merits the reputation of being the cause of 
birth of epics like Ramayana

Namo Narayana,

SriMuralidhara Dasan

Special notes by V.Sadagopan (V.S):
 
slOkam 924: The prose order and the word splitting for this verse
set in Garuda gathi chakra bhandham is as follows: 
 
" KaavyAya-asTitha- maavarga-vyAja-yaatha-ga-mArgakA , 
  kaamadhA jagatha: sTithyai: ranga-pungava-paadhukA " . 
 
The Garuda gathi chakra Bhandham can be represented in two 
geometric patters : (1) Four circles with an empty center(inner most)
circle and 5 lines starting from the periphery of that inner circle 
and 
reaching out to the outtermost circle (2) Five linked lotus petal 
shaped
patterns with a common axis with TWO intersecting  triangles formed 
by lines drawn from the center of those five lotus petals.
 
The slOkam yielding two types of Garuda gathi chakra Bhandahm 
has 32 aksharams to form the yanthram . Each paadam has 16 
aksharams. Twenty of the 32 aksharas have been included in
the formation of the two Garuda gathi chakra bhandhams.
Among the twenty , the akshara that is represented twice is "nga:
( R-nga and Pu-nga-va) found in the second paadham .Rest of 
the aksharams appear only once in the Bhandham , although
they may occur more than once in the slOkam .
 
The aksharam "Kaa" has a  special place in this verse. It appears
FOUR  times at the beginning and the end of each of the TWO 
paadhams ( kaa-vyAya, Maarga-kaa , kaamadhA  and Paadhu-kaa). 
This aksharam "Kaa" is represented only once in the Bhandham .
 
The Garuda gathi bhandham is split in to five sectors and each 
incorporates four aksharAs adding up to a total of twenty . Only
"nga" is repeated twice as one of the main aksharAs of the word ,
"Ra-nga". The four fold patterns of aksharAs in the five sectors are: 
 
a) kaa, dhu , ma , vyA  , (b) dhaa , ja , ga , yaa 
c) ta , sTi , thyai , ta:     (d)  ra , ga , pu , maa
e) nga, rga , paa and va .
 
In both versions of this Garuda Bhandham , the center is empty.
In the second version , the empty space is split in to five 
triangles .
Two intersecting triangles from five points as in many yanthrAs .
The outter most structure has five petals with five petals with five 
apexes . This bhandham is patterned after the flight pattern 
preferred by
Garuda BhagavAn , another transport(Vaahanam) for the Lord like
the PaadhukAs.
 
1) Meaning of the slOkam : UtthamUr  Swamy's anubhavam: 
SrI RanganAtha Paadhukais seek the welfare and prosperity 
of the people of the world and bless them with grains ( annam) ,
other riches and true knowledge (Jn~Anam). Thus , it becomes
the object of celebration by the poets.
 
2) SrImath Andavan's anubhavam:The intense compassion and
deep generosity of the PaadhukAs of the Lord of Srirangam
blesses those who appear before Them with great soubhAgyams
even if they did not have deep bhakthi towards Them . They bless
those devotees with material wealth/Jn~Ana Sampath  (thru LakshmI 
KatAksham) ,
and the wealth of Jan~Anam (Jn~Ana Sampath). Once the Jn~Anam 
is born among the devotees and they perform SaraNAgathy ,
then the Paadhukais grant them the Parama purushArTam of
Moksham . For us to be familiar with Their Vaibhavam , the Paadhukais
incarnate with Their Lord during Vibhava and ArchAvathArams 
and reveal Their prabhaavam through SrImadh RaamAyaNam ,
PaadhukA Sahasram and other Kaavyams/ithihAsams.       
 
3) Oh Rangapungava PaadhukE ! You have the short movements
(SanchArams) that lead one quickly to MahA Lakshmi's Sannidhi for 
Lakshmi KatAksham ( Maa aavarga vyAja yAtha ga maargakaa).
Even through svalpa sanchAram ( limited movements) , PaadhukAs 
are able to confer conscpicous wealth (KaamadhA) . For the sake of
the auspiciousness of the world , the Paadhukais became the subject
matter of Kaavyams . 


Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

925. surakAryakarI dhEvI rangaDhuryasya pAdhukA
     kAmadhA kalithAdhEshA charanthI sADhuvarthmasu

Ranganatha Paaduka- Good Paaduka, it can be referred to, as It does 
the Devas' works. It grants whatever one asks for. It issues orders 
conducive to the society. It passes through good paths. It is divine-
in all respects, like the Sruti (Veda).

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
*******************************************
SlOkam 925: 
 
1) UtthamUr Swamy's insights: This slOkma is set in "dhvisrungADaka
chakra Bhandham ". This slOkma has also 32 aksharams
split in to two Paadhams of equal length . This Bhandham
uses 24 aksharams made up of 12 duets in two adjascent 
circles :
 
surakaaryakaree Devee Rangadhurya-supAdhukA 
kaamadhA kalitAdEsA charanthi  Saadhuvarthmasu
 
The outter circle of this Bhandham has the portion of 
the first paadham barring the last four aksharams ( Surakaarya-
karee Devee Rangadhurya). The inner circle has also 12 aksharAs .
It is however tied together in a specific pattern with aksharAs in
the outter circle to form a coherent pattern of words seen in 
the second paadham . The sequence of aksharAs is as follows 
based on the numbering scheme indicated in the chakra diagram:
 
---Su (1) , Paa(13) , dhu(14) , kaa(3) ;
   kaa(3) , ma(15) , dhaa(16) , 
   ka(5) , li(17) , taa(18) , dhE (7) , 
   saa(19),   cha(20) , ra(9) , nthe (21) , 
   saa(22) , dhu(11) , va(23) ,rthma(24) and Su(1) . 
 
 
THIS SLOKAM IS RECOMMENDED BY OUR ACHAARYAAS 
FOR PAADHUKAA WORSHIP ON FRIDAYS BY THE LADIES
OF THE HOUSE .    
 
2) SrImath Andavan's anubhavam: In the previous slOkam , Swamy  
Desikan recognized the incarnation of the Lord's Paadhukais ( Swamy 
NammAzhwAr) for protection of the universe( lOka RakshaNam) and that 
they facilitate Lakshmi KatAksham and has the glories(Vaibhavam) of 
being celebrated in IthihAsams and Kaavyams. These references were 
not made by Swamy Desikan for just praise (sthuthi). In this slOkam , 
Swamy Desikan points out that the Paadhukais in reality are helpers 
(sahakAris) for the Lord to perform His dance on the stage ( Rangam) 
at the BhUlOka Vaikuntam. The PaadhukAs fulfil the requests of the 
DevAs (through anugraham), destroys the asurAs (nigraham), 
establishes the codes of conduct (Vidhi) prescribed by Sruthis and 
performs upadEsams to avoid those prohibited by the VedAs 
(nishEdhams). The PaadhukAs move in the righteous path of Bhagavath 
Kaimkaryam and sets an example for others to follow Them.
They follow the command of the Lord and conducts His affairs with 
flair. If we comprehend correctly the svaroopam and SvabhAvam of 
these sacred Paadhukais, all PurushArTams will be within our reach.  
 
3) The PaadhukAs bless the DevAs with auspiciousness and 
chase away the dangers experienced by them ( Sura Kaarya karee) .
The PaadhukAs are the enforcer of the commands of the Lord coded in
the Sruthi and Smruthi as His Aj~nAs( klaitha aadhEsA) .They travel 
in the path of the righteous ( Saadhu varthmasu charanthee) . She is 
the Devi for the Lord , who delights in performing His dance of 
creating, protecting and dissolving the world and helps Him with that 
dance (Rangadhuryasya Devi PaadhukA ). She fulfills the wishes of 
those , who seek Her help and protection ( KaamadhA Devi PaadhukA)...
(V.S).  











Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

926. BharathArADhithAm thArAm vandhE rAGhavapAdhukAm
     BhavathApADhithAnthAnAm vandhyAm rAjIvamEdhurAm

I pray to Rama's Paaduka, Which was reverentially worshipped by 
Bharata, Which is of highest potency, Which is worthy of worship by 
any one who has suffered samsara misery and mental agony; and Which 
is surrounded by lotus flowers dedicated in ritual oblation.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S)
 
SlOkma 926
 
This slOkam is set in the dhvichathushka chakra bhandham 
and is intended for worship on MONDAYS  by the ladies of the house .
 
Chathushkam means an entity consiting of four units .. Dhvi 
chathushkam
refers hence to twice the set of four (i-e)., eight ..There are 8 
triangles 
in this geometric  pattern that gives the chakram its name .
 
The geometric representation is realized in  two ways:
One has an abstract pattern with two intersecting squares 
and two circles with the Lord's PaadhukAs inside them ; 
the other representation has 4 circles with intersecting 
squares housed between the 2nd and 3rd squares populated
with aksharams of this slOkam .
 
1) UtthamUr Swamy's anubhavam: Swamy  Desikan says here 
that the PaadhukAs are the ones worshipped by BharathA ; they are
the medicine for those , who are afflicted with mental pain caused by 
samsAric ills. Swamy  Desikan states that he worships those 
Raaghava PaadhukAs surrounded by lotus flowers ..
 
2) SrImath Andavan's anubhavam: The RanganAtha Dhivya PadhukAs 
in all manifestations ( SarvAvasthais) have limitless glories and
protect the world . Therefore , the very intelligent Bharathan fully
conversant with the apAra mahimai of the Paadhukais worshipped 
them as the representative of the Lord on the throne of Raghu Vamsam .
The Paadhukais conducted the affairs oft he State in  a manner
even loftier than their Lord . That was in Vibhava avathAram as
Lord Raamachandran's Paadhukai. Now in Lord's archAvathAram as 
RanganAthan , they exhibit the same glories and respond to the prayers
and appeals of SamsAris .They are worshipped with the lotus flowers 
and banish the sorrows of the suffering chEthanams ..  
 
3) The Taapams ( afflictions, sorrows) of the world are of three 
kinds:
AadhyAthmikam , Aadhibhoudhikam and Aadhidhaivikam .. These are 
the Taapa thrayams linked to SamsAric life  . They are experienced by 
aadhi tAntAs ( agitated SamsAris experiencing thApa thrayams).
They worship the PaadhukAs for relief from these thApams and
cover the PaadhukAs with  heaps of lotus flowers with devotion
( Raajeeva mEdhurAm Raaghava PaadhukAm ) . These glorious
Paadhukais were worshipped by Bharathan during the Vibhava 
avathAram of the Lord ( Bharatha AarAdhithAm) .They were recognized
by BharathA as Superior in power ( TaarAm ). These PaadhukAs are 
fit to be worshipped for removal of the  Taapa Thrayams by those
afflicted by them ( Bhava thApa aadhi thAnthAnAm vandhyAm)...(V.S).  
 






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

927. kAdhupAsyasadhAlOkA kAlOdhAhruthadhAmakA
     kAmadhADhvariramsAkAkAsA rangEshapAdhukA

The Paaduka is contemplated upon by sages (who devote to meditation 
in absolute renunciation, living on mere water-drinking) as a halo-
marked object. It shines with garlands dedicated to it. It gets to 
the walking operation on the Lord taking it for His free will to 
proceed to desired places. The Paaduka of Lord Ranganatha grants to 
us all we ask for.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S)
 
SlOkam 927 : This verse is set Chathurara-chakra Bhandham 
or four-leaved chakra bhandham . It is also represented as 
Ashta dhaLa Padhma Bhandham (eight petalled lotus) .  
 
This eight petalled lotus pattern is used by the ladies of
the house for worship on WEDNESDAYS . The letters of the slOkam
are removed during the household use and the letter " Kaa " 
found at the center of the yanthram is replaced by SrI Raama 
PaadhukAs.
 
1) UthamUr Swamy' s anubhavam: The PaadhukAs of Lord RanganAtha 
are meditated upon by the sages , whose food is water only . 
The PaadhukAs have  a brilliant lustre and wear beautiful garlands 
at the appropriate times .. They travel in novel and pleasing ways 
to satisfy their Lord , who wishes to fulfil the prayers of His 
devotees .
 
2) SrImath Andavan's anubhavam: The Paadhukais remove the darkness
in the hearts of the Sages through their meditation on the Paadhukais 
as
the most radiant entiity . The Paadhukais have the distinction of 
being
adorned with the flower garlands used by their Lord .. They have the 
intense
desire to carry the Lord during His activities of protecting the 
world . 
They fulfill the benovolent desires of the devotees and remove the 
inauspicious
thoughts from their minds . They have the gait and glory of their 
Lord . 
The inner meaning is that The AchAryAs (Paadhukais of the Lord) 
have the Lord under their control through intense Bhakthi yOgam and 
make it easy for us to have His anugraham through the KshaNikOpAyam
of Prapatthi ( that which takes a second to practise ) and remove 
our  
Ajn~Ana Samsayam viparyams ( dangers of  doubts arising from our 
nescience).  
 
3) " Ka + ath " combine to give the word Kaadhu , a synonym for the 
Sages ,
who perform intense tapas while consuming water only . The dhivya 
Paadhukais are meditated upon by them as the most lustrous 
ones ( Kaadhu upAsya sath aalOkA ).  Sath aalOka refers to the 
superior
jyOthi of the PaadhukAs . The PaadhukAs adorn the garlands worn
erstwhile by their Lord during the time of worship to them ( Kaala 
udhAhrutha dhAmakaa). They bless their devotees  with auspiciousness 
and remove inauspicious thoughts ( Kaamadhaa). These PaadhukAs 
are fond of engaging in different sanchaara gathis of the Lord 
( adhva riramsakaa RangEsa PaadhukA akAsA) ....(V.S).
 




Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

928. pApAkUpArapALIpA thripAdhIpAdhapAdhapA
     krupArUpA japAlApA svApA mApAnnrupADhipA

The Paaduka of the Lord of Paramapada is capable of swallowing (and 
extirpating) the rows of oceans of sins that we have accumulated. It 
is an embodiment of supreme mercy. The singing of Paaduka's greatness 
is as potent a purifier of a self as chanting of mantras (like 
Ashtakshara). Notwithstanding all this, it is readily accessible and 
easily worshippable. It is like the Queen over all kings, so 
coronated duly. I resorted to it and it saved me effectively.

Namo Narayana,

SriMuralidhara Dasan

Special Note by V.Sadagopan (V.S) :
 
SlOkam 928
 
This slOkam is set in SakarNika shOdasa dhaLa Padhmam 
form of sabdha chithram with 16 lotus petals . Sixteen of 
the 32 aksharAs of this slOkam are represented in the wedges 
formed by the petals and the central circle . The akshara "Paa"
appears 16 times in this verse and is given the central place 
inside the heart circle . The space occupied by "Paa" at the epi-
center is known as KarNikai.
 
1) UtthamUr  Swamy's anubhavam: Swamy  Desikan says that the Lord's 
Paadhukais protect His lotus feet and drink up all the sins of their 
devotees. They are easy to access and to meditate upon . They are
superior to the kings of the land in glories . Those PaadhukAs have
protected me .
 
2) SrImath Andavan's anubhavam: adiyEn has no fear anymore about 
SamsAram since the Lord's most merciful Paadhukais have banished 
all of my sins in a trice and have made themselves easily accessible 
to me and purified me. Through my repeated utterance of the dhivya 
nAmam, " SrI RanganAtha PaadhukA , SrI RanganAtha PaadhukA " , the 
glorious PaadhukAs of the Lord reveal their inestimable power , 
soulabhyam and DayA; they kindle the fire of the Lord as MokshOpAyam 
and have given themselves as the objects of worship for me to protect 
me from samsAric fears .
 
3) The Paadhukais drink away the waves and waves of my sins 
resembling the great ocean ( Paapa akUpAra   paaLi paa). They
are the embodiments of DayA ( KrupA RoopA ). They purify us like the
mantrams like AshtAksharam ( Japa aalapA ). They are easily accessible
( svaapA ).They are like the Lord's sTAnam with its three divisions
( NrupAdhipA  thripAdhi ) . Those glorious PaadhukAs adorning 
the Lord's sacred feet have protected me ( Paadha PaadhapA 
maa apaath )...(V.S).





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

*Note: Although 929 and 930 are two separate verses, learned scholars 
of our sampradayam have treated them together on account of the word 
symmetry and geometric forms associated with them. Accordingly, we 
tread the path laid down by the great masters. 

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

929. sThirAgasAm sadhArADhyA vihathAkathathAmathA
     sathpAdhukE! sarAsA mA rangarAjapadham naya

930. sThithA samayarAjathpA gathArA mAdhakE gavi
     dhuramhasAm sannathAdhA sADhyAthApakarAsarA

Oh Paaduka of the Lord who is meant by the word 'Sat'! The worst of 
sinners can worship You and benefit. You ward off all evil 
happenings, which are inherently grief-causing. What a melodious walk 
You possess! You diligently keep guard in respect of people who stick 
to the righteous path with pure activities. You remain in an 
effulgent site with SRI, unique to You, granting affluence to the 
worshippers. You remove the pitiable condition that accrues to 
sinners. You make the strolls pleasing and relaxing to the Lord, when 
He has to go out. May You please lead me on to the Lord Ranganatha's 
Abode!

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan(V.S):
 
SlOkam 929  and 930
 
These two slOkmas are to be read together as one set.
This chithra bhandham is known as " Chathuranga-Turanga 
padha bhandham ". Chathurangam means a chariot and 
Turangam means a horse. These two slOkams fit like 
a horse-drawn carriage as a unit. The verse moves like 
the steps of a horse drawing the chariot . The geometric 
representation of the first verse and its relationship (symmetry)
to the subsequent verse shows the Turanga Padha kramam .
The 32 aksharams have to be presented in a 8x4 mode 
to appreciate this kramam (sequence).
 
There are 32 aksharams in the slOkam 929 as well as 
in sLokam 930. One has to position the 32 aksharams of
the first slOakam in four rows and follow it up with the 32
aksharams of the second slOkam in the same manner.
Then one has to use the movement regulations of a horse 
in the chess game ( chathurangam ). That movement is 
to jump to the next position and from there gallop to
the end of the  diagonal posiiton ..  
 
1) UtthamUr  Swamy's anubhavam( SlOkams 929 & 930): 
Oh Holy Paadhukais of the Lord ! Please bring me close to 
Lord RanganAthA's sacred feet ! You are the pair to be worshipped 
always by those burdened down by their bundles of sins .
You destroy their sorrows . You are celebrated for that blessing . 
You have a delectable sound , when You move about.
You protect the righteous. You are rich in wealth and attributes. 
You reside inside the rays that produce joy. You destroy the sorrow 
of those , who have committed heinous sins .Your movements 
banish the afflictions suffered by the above . May You bring Your 
Lord's feet to me or take me to where they are !
 
2) SrImath Andavan's anubhavam(SlOkam 929) : Oh Sath PadhuE ! 
You are the one fit to be worshipped by SamsAris in this world and 
to be recognized as the PurushArTam in the other  world (during 
the stage of Mukthi) . You accept the Prapathti performed to You 
and destroy sanchitha and PrArabdha karmAs of the prapannAs 
and grant them Moksham . My prayers to you are to bless me
quickly with the attainment of the access to Your dear Lord's 
sacred feet in Parama Padham .
 
(3) SlOkam 929/ Oh Sath-PaadhukE ! ( the Paadhukais of Parabrahmam )!
SamsAris have unquenchable sins ( sTira aagasAm) . For such
nithya samsAris , You are the fit object of worship ( sTira aagasAm
sadhA aarAdhyA ). Oh glorious Paadhukais which remove 
inauspiciousness ( viahatha aka tathaa amathaa ) and have 
the pleasing naadham ( saraasA ) ! Please lead me to 
the sacred feet of Your Lord ( Maa RangarAja padham naya) .      
 
4) SrImath Andabvan's anubhavam: (SlOkam 930) :The PaadhukAs have 
the following  attributes and the prayer  to the Paadhukais is to 
connect
the samsAri to the sacred feet of the Lord at SrI Vaikuntam :
 
(a) It protects the righteous , who do not slip from their sath-
SampradhAyam
      through the power of their austerity .
 
(b) It has all the Iswaryams under its control and distributes them
      according to its desires to aasrithAs .
 
(c) It becomes a fit object for dhyAnam as it sits in the middle of
     its brilliant rays as a JyOthirmaya vasthu that gladdens the 
heart
    of all beholders .
 
(d) It removes all the fierce sins of samsAris , the moment they pray
      to it for protection through the contact with its lustrous 
rays .
 
(e) It has the power to travel to all corners of the world to banish
      the sorrows of those , who seek its protection .    
 
5)   The sacred PaadhukAs of the Lord protect those who shine 
with their observance of  the Sath-sampradhAya anushtAnams 
and ask those PaadhukAs to lead Swamy  Desikan to
the sacred  feet of Lord RanganAtha (Samaya Raajath Paa  ThvAm
Maa RangarAja Padham naya ) . Other attributes of the PaadhukAs 
qualifying them to lead Swamy Desikan to the sacred feet of the Lord 
of SrIrangam are next  described : (a)  It is the possessor of parama 
Iswaryam ( aagatha raa ) (b)  it stays in the middle of Soorya 
MaNDalam
in an auspicious state resplendent with its own jyOthi ( MaadhakE 
gavi 
sTithA), (c) It destroys the fierce sins of samsAris and grants them 
an auspicious state ( dhuramhasAm sannathA dhaa) , (d) it has 
the tranquil and cool rays that travel everywhere ( Saadhya atApa 
kara 
aasArA). May Thou lead me to the closeness of Your Lord ( Thvam 
Maa RangarAja paadham naya )...(V.S).