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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

971. upAKhyAtham thaThAthvEna vasiShTAdhyaIrmaharShiBhi:
        upAyaPhalayO: kAShTAmupAsE rAmapAdhukAM

I worship the Paaduka, which has rightly been conceded the greatness 
of being acclaimed as the ultimate end, as upaya (Means) and as upaya
(fruit), by competent seers like Vasishta and Valmiki.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S)
 
Introduction to the Phala Paddhathi( 32nd & Final Paddhathi) :
 
In the Nirveda Paddhathi , the despair of Swamy Desikan 
from the indifference of the Lord's Paadhukais over his request
for anugraham to be rid of SamsAric Sufferings was the theme .
In the last slOkam of NirvEda Paddhathi , the DayA Moorthy , 
the Paadhukais responded most favorably to the moving plea for 
rescue by Swamy  Desikan and freed Swamy  Desikan from his
erstwhile worries and Swamy began to celebrate the glorious modes of 
the Lord's Paadhukais as the matchless purushArTam joyously 
as a fititng finale . Every one of the remaining 38 slOkams of 
the final chapter of Sri RanganAtha PadhukA Sahasram (Phala 
Paddhathi ) has to be intrepreted in the context of the Parama Phala 
Roopam of the Lord's Paadhukais according to our PoorvAchAryAs .
 
SlOkam 971
   
1) UtthamUr  Swamy's anubhavam: adiyEn approaches Lord Raamachandra"s
Paadhukais , which have been described by Sage Vasishta and others 
as the supreme means to gain the fruit of Moksham . It serves both 
as the Means (UpAyam ) and Fruit (Phalan) .
 
2) SrImath Andavan's anubhavam: Sage VasishtA and other Maha Rishis 
have pointed out that the Lord's Paadhukais are powerful to confer 
Yogam (standing as UpAyam to gain hitherto unattained blessings and 
removing all obstacles in such attainments) and Kshemam ( protection 
of those soubhAgyams after attaining them ).  Swamy DEsikan 
meditates on the powerful Paadhukais of the Lord, which responded to 
his plea and revealed that they are the limits of Phalan ( MOksha 
SUkham ).
 
3) The Paadhukais have been described by Sage VasishtA and
his peers ( VasishtAdhyai: )  that the Lord's Padhukais are the most 
superior upAyam among UpAyams for Bhagavath PrApthi and the best 
among Phalans (taTAthvEna upAkhyAtham ) . This they have declared in 
SrImath RaamAyaNam and other Prabhandhams. I meditate on those noble 
Paadhukais , which are the limit among all desired UpAyams and 
Phalans( UpAya PhalayO: KaashtAm Raama PaadhukAm upAsE )...(V.S).





Summary of Comments  by SrImath AakkUr Andavan(V.Sadagopan):
 
Swamy  Desikan enjoyed Maanasa SaakshthkAram 
of the Paadhukais in the Chithra Paddhathi . When that 
joyous anubhavam faded suddenly , Swamy  Desikan was
brought back to the reality of the terrors of SamsAram ,
which is the enemy   of Bhagvath anubhavams and Kaimkaryams
to the dhivya dampathis.He got frightened and performed Prapatthi
to the Paadhukais at the beginning of the NirvEdha Paddhathi . That
request was not responded to quickly due to his PrArabdha sEsha 
karmAdhinam ( power of the residual PrArabdha karmAs ) or due to
Bhagavath Sankalpam . It became clear to Swamy Desikan that 
there would  be some more time to stay in the embodied state in
the SamsAram due to Prapthi bhandhaka KarmAs . His longing for
enjoying ParipoorNa Aaanandham thru Bhagavath anubhavam 
was intense . He became overtaken by nirvEdham (despair ) and 
disgust . Swamy Desikan was very disappointed that the most powerful 
and merciful Paadhukais did not grant him Bhagavathanubhava
Poorthy and uninterrupted Kaimkarya PrApthi ( nirvigna kaimakrya 
prApthi) . As a Prapannan and as one without any recourse ( 
aakinchanan) ,
SWamy  Desikan  was saddened by the indifference of the Paadhukais 
and 
cried out loud with  nirvEdham . The paadhukais responded to the 
appeal 
and agreed to fulfill his wishes soon and set the stage for the next 
Paddhathi ( Phala Paddhathi) .
 
The messages given by Swamy  Desikan in this NirvEdha Paddhathi
for the Mumukshus ,  Who are eligible for Moksham at the end of their
lives are : (1) Clarity in  the matters of one's Svaroopam and UpAyam
for gaining the ultimate PurushArTam of Moksham (2) Desire for 
and efforts to gain blemishless MokshAnubhavam (3) Disgust 
( jigupsai) over SamsAram , which is counterproductive to gain
Moksham (4) desire to accelerate the efforts to gain ParipoorNa
BrahmAnandham , which one can experience only in Parama 
Padham (5) developing nirvEdham over all obstacles so that one can
be blessed with ParipoorNa BrahmAnandham (6) intensification of 
this sense of nirvEdham day by day (7) Fear of sins that lead to
Yama lOka anubhavam ( sufferings in  narakam  with YaathanA 
SarIram ) by aprapannAs ( those who have not performed 
Prapatthi ), (8) Distaste for assoicationn with aasura prakruthis
(9) Eagerness to be associated with dhaiva prakruthis and
(10) Total faith in SadAchAryAs as UpAyam and following their
anushtAanams to stay away from sins that interfere with gaining 
the Phalan of Moksham .
 
The NirvEdha Paddhathi was created by Swamy  Desikan for
two reasons  (1) for the daily use by the Mumukshus for 
understanding 
the different modes of nirvEdham (nirvEdha PrakArams) that they 
have to be familiar with  and (2) to celebrate the nirvEdha seelathva
guNams of SadaAchAryans .          






Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

972. nivishEya nirantharam prathIthasthridhashAnAm viBhavam thruNAya 
mathvA saviDhE thava dhivi! RangaBharthu: padhalIlAkamalam 
samudhvahanthyA:

Oh Paaduka Devi! I spurn the super affluence of the Devas as mere 
leaf of grass. I only cherish to stand close to You, who sport as it 
were, the toy-lotus, namely, the Feet of the Lord Ranganatha, and 
serve You, earning for me, the befitting honorific, `Paaduka-sevaka'.

Namo Narayana,

SriMuralidhara Dasan

Special notes by V.Sadagopan (V.S)
 
SlOikam 972
 
1) UtthamUr  Swamy's anubhavam: Oh PaadhukA Devi ! Lord's holy
feet are a pair of lotus. You hold those lotus feet , which are the 
embodiment of SrI Devi. There is no other wealth including that of 
the DevAs that is desirable to me compared to the wealth of being 
next to You ( Paadhukai) and serving You. Oh PaadhukE! I consider 
the wealth of the dEvAs as a blade of grass compared to Your 
Vaibhavam and therefore seek instead the undiminishing wealth of 
uninterrupted service to You.
 
2) SrImath Andavan's anubhavam: Oh PaadhukE! There is only one
Phalan I seek. That is to perform all types of Kaimkaryams to You 
always at all states, all places and at all times ( Sarva dEsa , 
Sarva Kaala, SarvaavasthOchitha, Samastha Vidha Kaimkaryams). AdiyEn
longs to gain the title of "PaadukA UpAsakan" by being near You
and by serving You and gaining You as PrApyam and PrApakam .
There is nothing elase that pleases me such as the insignificant
wealth possessed by the DevAs . The bliss arising from the Kaimkarya 
anubhavam by serving You makes other Iswaryams pale into 
insignificance. Therefore , the only BhAgyam that I beseech is the 
permanent kaimkaryam to You always. 
 
The inner meaning is that living next to SadAchAryAs and serving
them at all times and ways is the Parama PurushArTam. Even the 
glories of rulership status as  Brahama dEvan wont match that 
Vaibhavam. 
 
3) Oh PaadhukA DEvi ! I am blessed to have gained now the title as 
the well known ( Pratheetha: ) PaadhukA Sevakan ( vide : 969th 
sLokam ). Rest of the titles and their glories experienced by the 
dEvAs are inferior and insignificant like tthe blades of grass 
compared to the title of "PaadhukA SEvakan" (ThridasAnAm Vibhavam 
thruNAya mathvA). May I therefore be at Your side always ( Tava 
savidhE nirantharam nivEsaya). Thou are indeed the holder of the 
Lord's playful lotus feet (Tava Rangabharthu: padha leelA Kamalam 
asi?)...(V.S). 


973
kimaham maNipAdhukE! ThvayA mE
sulaBhE ranganiDhoU shriyA sanAThE
karaNAni puna: kadharThayEyam
krupaNadhvArAsikAdhidhuKhaI:

Oh Manipaaduka! Lord Ranganatha with his consort
resides in Srirangam. That `Sriranganidhi' is my
cherished treasure, easily made available to me through
Your help. After this would I again repeat (as in my
earlier births) the process of sitting outside the
doors of misers, wasting my limbs in vain efforts?

Special Notes by V.Sadagopan:

1) UtthamUr Swamy's anubhavam: Oh MaNi PadhukE ! When I
have obtained with Your help the unique wealth resident
at Srirangam easily, why would I let my faculty of
senses reside at the gates of residences of misers and
engage in the despicable act of begging for money from
them as in my previous births ? I will not.

2) SrImath Andavan's anubhavam: Oh MaNi PaadukE ! Will
any one who has been revealed an incomparable treasure
ever go again in search of alms to sustain himself ?
Your Lord is easily attainable ; He is the grantor of
all desired wishes all the way upto MOksham and is
always with MahA Lakshmi (Sriya: SrI: ). He has elected
to stay under Ranga VimAnam to make it easy for all to
have His darsana soubhAgyam and to recieve His
anugraham. Oh PaadhukE ! After attaining Yourself and
Your Lord of such glories, will I ever stoop to beg for
perishable and insignificant wealth ( vide : 954th
SlOkam) as before gaining You both? Anya Phala apEkshai
( seeking other Phalans) and ananya SaraNam (seeking
protection from others) are out of the question now
that I have been blessed with the treasure of both
Yourself and Your Lord. The importance of SadAchArya
KatAksham is revealed here as Parama PurushArTam.

3) Oh Gem-studded PaadhukE ! When I have in my
possesion the treasure blessed to me , the
easy-to-acccess Ranga Nidhi with MahA Lakshmi (MaNi
PaadhukE ! ThvayA mE sulabhE SriyA sanATE Ranga nidhou
sathi) , why would I stand once again before the doors
of misers and haughty ones and suffer the indignities
of begging them for perishable and insignificant wealth
( Ranga Nidhou sathi , aham karaNAni krupaNa dhvAra
durAsikAdhi dukkhai: kim kadharTayEyam) ? I will never
undergo that demeaning experience.



Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

974. sakrudhapyanuBhUya rangaBharthusthvadhupashlEShamanOharam 
padhAbjam
     apunarBhavakoUthukam thadhaIva prashamam gacChathi pAdhukE! 
munInAm

Oh Paaduka! The beautiful Feet-lotus of Ranganatha in combination 
with You would suffice to be enjoyed once. Then even great sages 
would forget their usual craving for non-re-birth, so that they may 
be born in the world again and secure this enjoyment.

Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan(V.S):
 
SlOkam 974
 
1) UtthamUr Swamy's anubhavam: The sages who have experienced and
enjoyed the lotus feet of Your Lord , RanganAtha in companionship with
You do not wish for Moksham , which prevents them from being born 
again. They want to take another birth to enjoy the pleasures of 
association with Your Lord's holy feet supported by You with 
affection. They lose their interest in Moksham , which will give them 
only freedom from the cycles of births and deaths.     
 
2) SrImath Andavan's anubhavam: The inner meaning is that for
the BhagavathOtthamAs engaged always in performing  Kaimkaryams 
for SadAchAryAs , who in turn are steeply immersed on the dhyAnam
of the Lord  , do not seek even Paramapadham .This reveals that there
is no Parama PurushArTam beyond kaimkaryams to SadAchAryaas
for the BhagavathOtthamAs . This is their Parama PrApthi . Swamy 
Desikan cites the experience of sages like VasishtA here , who are 
deeply absorbed in the practise of Bhakthi yOgam dealing with 
uninterrupted dhyAnam of the Lord's holy feet assoicated with You ( 
Paadhukais). Once that dhyAnam takes root , that  joyous experience 
makes them forget about the desire for apunarbhava mOksham ; they put 
up with the samsAric discomforts for sustaining the bliss of dhyAnam 
of Your Lord's feet in close contact with You. The moksha dhvarai
( the urgency to seek moksham ) is gone for them.
 
3) For sages like VasishtA , the longing for Moksham is subdued
instantly (muneenAm tadhaiva apunarbhava kouthukam prasamam
gacchathi) . How does that happen ? It happens when they enjoy 
even for once the most enchanting sight of the union of Yourself
with Your Lord's sacred feet ( MuneenAm ThvadhupaslEsha 
manOharam Rangabharthu: padhAbhjam sakrudhapi anubhUya 
prasamam gacchathi)... (V.S). 





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

975. aparasparapAthinAmamIShAmanidhampUrvanirUDasanthathInAm
     BharathavyasanAdhanUnasImnAm dhurithAnAm mama 
niShkruthisthvamAsI:

Oh Paaduka! My sufferings, unceasingly teasing me, almost without a 
beginning, coming in succcession,-not one of them is of a lesser 
magnitude than what befell Bharata,-are all the result of my sins. 
For all of them expiatory remedy is surely necessary. And You shall 
be the remedy! (i.e., I take recourse to You as the only prayaschitta 
remedy).

Special notes by V.Sadagopan(V.S):
 
1) UtthamUr  Swamy's anubhavam: Oh PaadhukE ! I am not a sage , who
prefers birth in this universe over Moksham to serve You and Your 
Lord. My sins are growing forever and follow me through my many 
births. They are similar in magnitude to the worries of Bharatha 
during his seperation from his dear brother for fourteen years. 
Therefore , I seek You as the final atonement to all of my sins for 
getting the blessings of Moksham.
 
2) SrImath Andavan's anubhavam: Oh PaadhukE ! You may ask why would 
anyone want to be in the karma bhUmi even if the enjoyment of 
Yourself associated always with Your Lord's sacred feet. You may
feel that it is odd for some one to stay here in preference to 
Srivaikuntam as akarma-vasyaaLs. Here is my answer : Yes , there are 
many interruptions for enjoying the parama purushArTams here (outside 
Parama Padham ).  adiyEn's ever growing karmAs (sins ) flow like the 
endless waves of the ocean driven by fierce winds . There is no end 
to these Bhagavadh-anubhava virOdhis . Those sins and their 
assemblies are immense. Just as Bharathan's sorrows were destroyed 
after gaining You in one instant , my sins are also destroyed when 
Your katAksham fell on me. What can KarmAs do to me anymore . I am 
enjoying You in a status equal to the liberated ones ( Muktha 
tulyAnubhavam right here ). You are my supreme prAyascchittham for 
all my sins .
 
3) BharathA's sorrows arising from his seperation from his Lord were 
immeasurable ( Bharatha Vyasanam). My sufferings however are even
larger and ever growing than those of Bharatha  and thus are limitless
( mama dhurithA : aparaspara paathinAm anidham poorvam nirooDa 
santhatheenAm mama dhurithAnAm ) . My sins are growing exponentially
( aparaspara paathinAm ) and are timeless ( anAdhi : anidham poorvam).
They are firmly rooted in their rows  ( nirooDa santhatheenAm). They 
are larger than the assembly of BharathA's sorrows ( Bharatha 
vyasanAth anoona seemnAm  mama dhurithAnAm) . For those immeasuarable
and gigantic bundle of sins, You are indeed the ultimate atonement
( mama dhurithAnam nishkruthi: Tvam aasee: kim ? )right here on
the other side of Parama Padham ...(V.S). 






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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

976. thvadhupAsanasampradhAyavidhBhi:
     samayE sAthvathasEvithE niyukthA:
     BharathavrathinO BhavAmburAshim
     kathichith kAnchanapAdhukE! tharanthi

Oh Gold Paaduka! The pancharatra sastra is being followed for 
performance of worship at Ranganatha shrine. The tradition is being 
followed by the appointees to the service, who observe the discipline 
of devotion set by Bharata and serve You. Those previleged people 
surely cross the ocean of samsara.

Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan (V.S) 
 
1) UtthamUr Swamy's anubhavam: Oh Golden PaadhukE ! PaancharAthra 
Aagamam reveals that the worship of Your Lord's feet with You yields 
Moksham. Great souls aware of this upAyam of worship cross the ocean 
of SamsAram like BharathA, who worshipped You along with his 
brother's holy feet.
 
2) SrImath Andavan's anubhavam: Oh Kaanchana PaadhukE shining with
unparalleled radiance ! You may ask : If Parama PurushArtham thru 
uninterrupted kaimkaryam to the SadAchAryAs can be obtained right 
here, how come not many are not following that route, I can tell you 
about the subtelty behind that nonobservance by many. The practise of 
Bhakthi and Prapatthi to You, who is not seperated from Your Lord is 
too subtle Saasthram and hence it is not well known to many. 
BhagavAn  has revealed this esoteric and subtle tattvam in His 
PaancharAthra Saasthram. This Bhagavath PaadhukA UpAsana 
SampradhAyam practised as a vratham demonstrated by Bharathan are 
comprehenders of this Sookshma dharmam and they transcend easily 
the ocean of SamsAram. Firm  practioners of this Vratham have no karma
bhandham and are rare to find. It is not easy for every one to become 
like them.
 
3) Oh Kaanchana PaadhukE ! Your UpAsana SampradhAyam described in
PaancharAthra Saasthram are known as Bharatha Vrathina :  ( 
Saathvatha sEvithE SamayE Thvath upAsana sampradhAya vidhbhi: 
niyukthA: Bharatha-vrathina: ). They are familiar with the sadAchAram 
and Jn~Anam about the Tatthvams practised by MahAns ( sampradhAya 
vidhbhi: niyukthA : ). They seek the Paadhukais as the only means ( 
ananyOpAyam ) and Phalan ( ananya Phalam ). These are rare blessed 
ones (kathichith ) and cross the ocean of SamsAram effortlessly ( 
BhavAmbhurAsim taranthi) ...(V.S). 







Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

977. alamachyuthapAdhukE! yaThAvath BhavathI yaccha padham 
thvadhEkaDhAryam itharEthaBhUShitham thadhEthath dhvithayam 
samvananAya chEthasO na:

Oh Achyuta Paaduka! You-Lotus Feet-You two constitute a unique pair. 
You alone can bear the Feet. That You both serve mutually as ornament 
to the other is a special phenomenon that enthralls our hearts.

(There may be other ornaments, each specific to a limb. But no 
ornament bears the limb as the Paaduka does!)

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
1) UtthamUr  Swamy's anubhavam: BharathA's vow was to worship
both the PaadhukAs and the holy feet of their owner. He was waiting 
for that auspicious time to worship both of them together. While 
waiitng, he worshipped the PaadhukAs alone to get the boon of worship 
of the holy feet of Ramachandra united with the PaadhukAs. This is 
the vow of BharathA referred to in the previous verse. In this verse, 
Swamy  Desikan points out the glory of the union of the holy feet of 
the Lord with the PaadhukAs and explains why that is a unique 
phenomenon. 
 
Swamy  Desikan says: " Oh Achyutha Paadhukais ! You alone have 
the sole distinction of bearing Your Lord's lotus-soft feet. Your 
Lord has many other decorative objects on His various limbs such as 
the crown for His head, ear rings, the great gem known as Kousthubham 
et al. Those jewels and decorative objects do not support the 
appropriate limbs. For instance, the crown does not support the Head 
of the Lord; it is the head of the Lord that supports the crown. Oh 
PaadhukE ! In Your case, the situation is reversed . You support the 
holy feet of the Lord and not vice-versa. The union of Your Lord's 
feet with You in this unique context is a delectable experience that 
charms our minds".   
 
2) SrImath Andavan's anubhavam : Oh Achyutha PaadhukE who has similar
vaibhavam like Your Lord in not forsaking those, who seek Your 
rakshaNam! You may ask whether it is sufficent for me to be blessed  
with the PurushArTam of enjoying You with Your Lord. Such an ultimate 
goal is sufficent for me. The Lord's sacred feet have matchless 
glories . You are parama bhOgyam to Him. Both of You are inseperable 
out of Your love for each other. Such a union between You
have taken hold of us and we are deeply entrenched in that aanandha 
anubhavam. Therefore, we do not need any other PurushArthams .
 
3) Oh Achyutha PaadhukE ! Your noble self and those sacred feet 
of Your Lord that can be adorned only by You forming a rare couple 
decorate each other ( Bhavathee , ThvadhEkadhAryam yath padham cha 
tath yEthath dhvidheeyam itharEthra bhUshitham ). Those unified twins 
are enough to keep us under their control through their vaseekaraNa 
sakthi and we do not seek any other purushArTam ( Na: chEthasa: 
samvananAya yaTAvath alam )...(V.S).





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

978. ananyasAmAnyathayA murArE:
        angEShvavApthEShu kirItamuKhyaI:
        pAdhAvani! Thvam nijamEva BhAgam
        sarvAthmasADhAraNathAmanaIShI:

Oh Paaduka! Each one of the Lord's ornaments fits in with one 
particular limb of the Lord. The crown serves in respect of the 
head, for example. Now, the head or the arm or breast can only bear 
the ornament meant. But Lo! The Feet are meant for all souls to 
cling, though the Paaduka is the ornament borne. That surely is a 
unique generosity displayed by the Paaduka, that the Paaduka does 
not monopolize but generously allows us to worship the Feet.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan(V.S):
 
SlOkam 978
 
1) UtthamUr  Swamy's anubhavam : Swamy  Desikan points out another
unique factor that distinguishes the Paadhukais over the other 
accoutrements of the Lord like His crown et al. He says: " Oh 
PaadukE ! The jewelery of the Lord like the crown do not fit other 
limbs of the Lord and can not be used as an object of SaraNAgathy. 
You however permit the Lord's feet that You adorn to be shared by 
all JeevAs and make those holy feet the common property of one and 
all. You are thus the most generous of spirit. The crown does not
let the Jeevans share its place ( the head of the Lord ).  
 
2) Srimath Andavan's anubhavam : How can I ever seek any purushArtam
other than You , when I am overpowered by Your matchless DayA and 
generosity? All the other nithya Sooris adorning the Lord's limbs as 
different aabharaNams do not let in anyothers to enjoy the limbs of 
Your Lord with which they are linked. In contrast to them , Oh 
PaadhukE! You let all jeevarAsis to seek Your Lord's Thiruvadi 
and encourage them to perform SaraNAgathy at those holy feet in an 
unfettered manner. Great indeed is Your Compassion and generosity . 
Therefore, there is no reason to seek other PurushArTams .
 
3) Oh Lord's PaadhukE ! All the other jewelery of Your Lord starting 
from His crown do not let anyone near the limbs of the Lord with 
which they are associated ( MurArE:angEshu kireeDa mukhyai: ananya-
sAmAnyathayA avApthEshu sathsi). They are very possessive of
their domains. In striking contrast to them , You alone let every 
one to approach with ease Your Lord's feet that You are protecting 
and share that unsurpassed wealth without hesitation ( ThvamEva 
nijam bhAgam SaadharaNathAm anaishee: )...(V.S) .





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

979. samAshrithAnAm maNipAdhukE! ThvAm
        vipaschithAm viShNupadhEpyanAsThA
        kaTham punasthE kruthinO BhajEran
        vAsAdharam vAsavarAjaDhAnyAm

Oh Manipaaduka! Whosoever has clung to You in surrender-path will 
not care to think of either the Feet or Vaikunta world. This being 
so, how will such privileged persons ever consider Indra's abode for 
occupation?

Namo Narayana,

SriMuralidhara Dasan


Special Notes by V.Sadagopan(V.S):
 
SlOkam 979
 
1) UtthamUr  Swamy's anubhavam: Oh MaNi PaadhukE! Those righteous
people with true knowledge do not show great interest in either the 
Lord's holy feet or His residence (SrI Vaikuntam) . If this were to 
be their disposition, why would they be intersted in living in the 
city of Indra at all? They will not be interested at all in that 
opportunity .
 
2) SrImath Andavan's anubhavam: Oh MaNi PaadhukE ! Only those, who 
are bereft of Tatthva Jn~Anam and those with desire for nonlasting 
pleasures will seek anya dEvathA upAsanam. They gain these alpa 
sukhams and lose You. Those in contrast who consider You as the 
ultimate goal and phalan seek you and You alone and will not 
consider any other fruits from You. I have no other ultimate goal ( 
PurushArTam ) other than You and You are my ananya gathi.
  
3) For those VidhvAns  who comprehend the true meanings of Tatthvam ,
even Parama Padham is not a desired objective ( ThvAm SamAsrithAnAm 
vipascchithAm VishNu PadhEapi anastA ) . These competent and blessed
people will not be tempted by desires like residence in AmarAvathy , 
the capital of Indhran ( tE kruthina: VAsaava rAjadhAnyAM vAsAdharam 
kaTam puna: bhajEran ? ).... (V.S).    





Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

980. vimrushya rangEshvarapAdharakshE!
        VArakramam nUnamavAraNIyam
        PadhmAgruhEpi sprushathI prathIthA
        SThUlEna rUpENa vasunDharA thvAm

Oh Ranganatha Paaduka! There perhaps is a regular protocol in the 
manner of presenting You to the Feet, Lakshmi in the first occasion, 
Bhoomi  next and Neela on the next. When however, it is the turn of 
Lakshmi, Bhoomi cherishes the chance of touching You in her concrete 
form of Earth, not being merely contented with her turn-that 
privilege being unavoidable.

Namo Narayana,

SriMuralidhara Dasan

Special Notes by V.Sadagopan (V.S):
 
SlOkam 980
 
1) UtthamUr  Swamy's anubahvam : Oh RanganAtha PaadhukE! Bhoomi Devi 
can not bear the seperation from Her Lord. She knows however of the 
rigid protocol of who has to have the association of Her Lord and at 
what time. Inspite of that, She develops a scheme to bypass that 
protocol and to have contact with Her Lord at " all " times ,
(when He has to go on His SanchArams). During those sanchArams , His 
feet are in touch with You (Paadhukais) and You are in touch with 
Bhoomi DEvi, even if She has no direct contact with Her Lord's feet. 
This auspicous situation makes Bhoomi Devi assume a big size (BhU 
ManDalam) and this act elates Her. It appears that She has swelled 
up with pride and attained the gigantic form as Earth due to the 
blessings of frequent indirect contact with Her Lord. 
 
2) SrImath Andavan's anubhavam:  Oh SrI RanganAtha PaadhukE ! 
My statement alone that you are the sole recourse ( parama prApyam ) 
for the Tatthva Jn~Anis may not have sufficent authority . May I 
suggest another pramANam that could be acceptable to all? There is a 
well established protocol  that is set regarding which Devi of the 
Lord (Sri, BhU and NeelA DEvis) can present You to the Lord's 
Thiruvadi on which day. This is strictly observed among them. Even 
then, BhUmi dEvi comes up with a clever scheme to prolong the links 
with Her Lord. She hides Her own roopam as a woman  and takes on 
the gigantic roopam as BhU MaNDalam and supports You (Paadhukais) 
so that She can be close to Her Lord in an indirect way as well as 
long as possible. This is a Parama PrAmANyam acceptable to all.    
 
3) Oh Ranga PaadharakshE! BhU DEvi thought about the inviolable
protocol regarding which DEvi will present their Lord's Paadhukais
on which day of the week ( VasundarA avaaraNeeyam vaara kramam
vimrusya). She thought about a way to prolong Her sambhandham
with Her Lord compared to the other Devis  and took on a gigantic 
form (BhU MaNdalam ) hiding Her roopam as a lady ( PadhmA grahEapi  
sTUlEna roopENa ) and is in contact with You and through that 
association is linked indirectly connected to Her Lord ( sTUlEna 
roopENa ThvAm sprusathee ). This is surely well known ( Pratheethaa 
noonam ).. (V.S).