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Padhuka Sahasram: 301-308 (Additional Comments by Sri V. Sadagopan Swamin

From: Muralidhar Rangaswamy (
Date: Fri Dec 08 2000 - 12:29:01 PST


SrimatE Gopaladesika MahadesikAya Namaha,

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

Sri Ranganatha PaadhukA Sahsram SlOkams ( 301-308)

301. sharadhupagamakAlE santhyajan yOganidhrAm
     sharaNamupagathAnAm thrANahEthO: prayAsyan
     jalaDhidhuhithurankAnmandhamAdhAya dhEvi!
     thvayi Khalu nidhaDhAthi svam padham ranganAtha:

Oh Paaduka Devi! At the advent of autumn, Lord Ranganatha leaves off 
his yoganidra, starts on His mission of protecting His dear ones. He 
gently withdraws His foot from Mahalakshmi. And then does He not place 
the Feet on You? You are the saviour to all. 

302. sprushasi padhasarOjam pAdhukE! nirviGhAtham
     pravishasi cha samasthAm dhevi! shuDdhAnthakakshyAm 
     aparamapi murArE: pUrvamABhIrakanyA-
     svaBhisaraNaviDhInAmagrimA sAkshiNI thvam

Oh Paaduka! You have contact with the Lord's Feet, without a 
hindrance. You can enter all the 
areas in the harem freely. Furthermore, You were the standing witness 
to the Lord's freely 
mixing with the gopa damsels, in games you liked. 

303. prathiBhavanamananyE pAdhukE! thvathpraBhAvAth
     viviDhavapuShi dhEvE viBhramadhyUthakAlE
     glahayathi rahasi thvAm ShOdashasthrIsahasram

Oh Paaduka! I recall an instance to establish Your greatness. Krishna 
took myriad forms; 
each one spent his time with one Gopa damsel; while doing so, he did 
not ever think of any one 
else; there were sixteen thousand damsels engaged by Krishna in as 
many identical forms; each 
would like to prevent Krishna from going out to another, when a game 
of dice was being gone 
through. Each in every home demanded You as the stake against Krishna 
leaving in the midst. 
This, in secret! 

304. thataBhuvi yamunAyAshChannavrutthoU mukundE
     muhuraDhigamahEthOrmuhyathAm yoUvathAnAm 
     prathipadhavichikithsAm pAdhukE! paDdhatisthE

Oh Paaduka! During Krishna's sport with the Gopa damsels on the banks 
of the river Yamuna, He 
used to hide himself; the disappointed women would search for Him, 
tracing the imprints of 
the Paaduka on the sands; then the emblems of the Chakra, Sankha, 
etc., would suffice to betray 
the Lord's hideout!

305. aDhigathabahushAKhAn manjuvAcha: shukAdhIn
     sarasijanilayAyA: prIthayE sangrahIthum 
     prakatithaguNajAlam pAdhukE! rangabanDhO:
     upaniShadhatavIShu krIditham thvathsanATham

Oh Paaduka! Lord Ranganatha plays a live game with You; He catches 
parrots sitting on many 
branches, talking sweetlyto present to Mahalakshmi to please her. For 
this He casts nets of 
yarn in the forests. 

(The Lord is found in the Upanishads. He catches Suka and other sages 
who revel in Vedas, by 
attracting them by His charming gunas; He gets their company which 
pleases Mahalakshmi)

306. munipariShadhigItham goUthamIrakshaNam thE 
     muhuranukalayanthO manjuvAcha: shakunthA:
     uShasi nijakulAyAdhutthithA dhandakEShu
     svayamapi padharakshE! svaIramAmrEdayanthi

Oh Paaduka! The miracle that You showed in protecting Ahalya, which, 
once repeatedly spoken 
of in assemblies of sages in Dandaka forest has become popular among 
birds, which repeat it 
many times, even to-day, when they wake up in their nests, in sweet 
chorus, but as they like, 
that is, in their own way. 

307. yamaniyamavishuDdhairyam na pashyanthi chitthai:
     shruthiShu chuLakamAthram dhrushyathE yasya BhUmA
     sulaBhaniKhilaBhAvam mAmsadhruShtErjanasya
     svayamupaharasi thvam pAdhukE! tham pumAmsam

Oh Paaduka! What a great achievement for You! You bring to the doors 
of ordinary men, to be 
visible to these physical eyes, in all His splendour to be palpable, 
Yogis, with a clear and clean mind, perfected by the five Yama 
exercises (Brahmacharyam, Ahimsa, 
truthfulness, non-stealing, and non-accumulation of wealth) and the 
five Niyama exercises 
(Veda-abhyasa, pure habits, contentment, tapas of observing fast etc., 
and god-remembrance) are 
unable to comprehend
WHOSE greatness is attempted to catch by the Vedas but only as a 
handful in magnitude-only to 
that extent the Vedas could see His greatness. This You do of Your own 

308. niDhimiva nirapAyam thvAmanAdhruthya mOhA-
     dhahamiva mama dOSham BhAvayan kshudhramarTham
     mayi sathi karuNAyA: pUrNapAthrE thvayA kim
     paramupagamanIya: pAdhukE! ranganAtha:

Oh Paaduka! Will it be proper for you to take the Lord to any one 
else, when I am here? Yes, 
I have disregarded You, You, who must prove a great flawless treasure 
for me. MY mind wandered 
behind vulgar rewards like artha, kama, aishwarya, etc. The Lord too 
might cogitate on my 
deficiency as I am myself doing. But then it itself makes me the 
perfect recipient for the 
Lord's Grace. Who else needs His grace more? None indeed! Hence, may 
you be pleased to enable me 
to receive the Lord in His transit to my home?

Namo Narayana,

SriMuralidhara Dasan

        Special Notes by V.Sadagopan (V.S): SlOkam 301:
         (1)  Sri Abhinava Desika  UtthamUr Swamy's anubhavam :
          Oh PaadhukE! The asurAs are  deluded in their thinking ,
          when they assume that the sleeping Lord will neither break 
          His yoga-nidhrA  nor move His feet from the lap of MahA-
          Lakshmi , where they rest . The asurAs are proven wrong in
          their assumptions , when RanganAthA wakes up during 
          the autumn season and gently lifts His feet from His Devi's 
          lap and places them on You to start His journey to protect
          the afflicted . He moves His feet from one Devi and places
          them on another Devi (Yourself) for sanchAram to protect
          His devotees.

          (2) H.H Srimath Andavan's anubhavam: During the rainy 
           season , Lord RanganAthA engages in Yoga nidhrA  resting 
           His holy  feet on Sri  RanganAyaki's lap . He wakes up at  
           autumn to come to the rescue of His devotees , who sought  
           His protection. At that time , He places His feet inside   
         You after lifting them from His Devi's lap to take care of   
         His sworn duties to ward of the sorrows of His bhakthA       
     janam .

          (3) The scene described by Swamy Desikan in this slOkam
           is a tender one. Lord Of Srirangam engages in His Yoga-
           nidhrai , during which He is thinking about  how He can    
           the suffering chEthanams , who have placed their faith in  
           as their SaraNyan. His consort places Her Lord's feet on 
Her lap 
           and presses them gently to comfort Him during this occasion 
           At the end of rainy season , Our Lord gives up the pleasure 
 comfort of His Devi's lap , slowly gets up and places His feet       
  slowly inside  PaadhukA Devi , His other consort  ( RanganAtha:  
svam-padham Jaladhi-dhuhithu: angAth  mandham aadhAya ,  tvayi khalu 
nidhadhAthi ) to commence His sanchAram)ů(V.S)

SlOkam 302:
(1) Abhinava Desika Sri UtthamUr Swamy's anubhavam:
Oh , PaadhukE ! You touch the lotus feet of the Lord without
any hesitation . You take the Lord to His inner apartemnts 
Of His palace for reunion with His consorts. There is another 
kaimkaryam that You perform . You transport Your Lord , when
He goes on His secret trysts with the young girls of Gokulam .
Through such kaimkaryam , You have become the first witness
to such  plays of Your Lord. You not only help Your Lord 
to rush to the side of those , who seek refuge in Him , but also 
help Him to get closer to those ladies , who are very dear to Him.

(2) HH Srimath Andavan's anubhavam: Oh PaadhukE ! You
are in contact with Your Lord's feet at all times . You travel
to the far corners of the Lord's inner chambers. You were 
the first one to be present , when He had His union with 
the Gopis during His KrishNAvathAram days.

(3) Oh PaadhukE ! You are in contact with Your Lord's 
lotus-soft feet without any hesitancy ( MurArE: Padha-
sarOjam nirvighAtham sprsasi ) . " NirvighAdham" means
without obstacles , hindrance or interruption . The salukai
of the Paadhukais arises from the unique affection that
Lord RanganAthA has for His PaadhukAs ( Swamy 
NammAzhwAr). Not only does the Paadhukai transport
the Lord to every section of His antha: puram (Samasthaam KakshyAm 
pravisasi )  but it also has been the first witness
(agrimA SaakshiNI ) to His secret visits to the chambers of
the girls of Gokulam during His avathAram as KrishNan .
Swamy uses a special name to describe the GoPis here:
AabhIra kanyA: ( Cowherd maiden ) . AabhIra Pallee 
means the abode of the Cowherdesses . AbhisArakan is 
a lover , who goes to a secret rendezvous . Lord KrishNA's 
many trysts on the banks of YamunA river described in 
Geetha Govindham are referred to here . The SrungAra- BhOgam of  the 
Lord (SuprItha PithAmbharan) was
all the more interesting to Him because , He had to
travel secretly with His dear Paadhukais to the thicketson the banks 
of YamunA as an abhisAraka Naayakan .
   SlOkam 303:
(1)	Abinava Desika UtthamUr Swamy's anubhavam: 
     Oh PaadhukE ! During His stage of life as a married man
             ( grahasthA) ,  KrishNA took 16,000 forms and stayed in
     each of the house of His 16,000 wives. They all believed that 
     He  was with them and with them alone . They got His pledge 
that He will not leave them to travel to the houses of His 
Other wives. He observed His dharmA as GrahasthA and
played with every one of His wives at their houses. The Devis
bet on You to prevent the Lord from leaving their presence
in favor of others. If You could not take 16,000 forms and
stayed at each one of those houses of Your Lord's consorts ,
Your Lord could not have succeeded in spreading Himself at 
each of those residences. Oh PaadhukE ! such is Your 
Unlimited glory !

(2)	 Srimath Andavan's anubhavam:  PerumAL took many 
AvathArams since the Paadhukai was capable of taking 
many avathArams .  It is not possible for a single person 
to be the AchAryan for the whole world . Therefore , PerumAL makes use 
of many SadhAchAryAs  to grant
Moksha Siddhi to many prapannAs. 

(3)	 During KrishNavathAram , our Lord defeated NarakAsuran
and released the 16,000 women(shOdasa-sthree Sahasram ) held in prison 
by him . On their release from the prison , the young women  begged  
KrishnA to marry them and the Lord acceded to their prayerful request 
.. He brought them to DwArakai , married them there according to Vedic 
rites and housed them in individual houses and  observed GrahasthA's 
dharmams with each one of them by taking 16,000 forms of Himself . He 
was playing games of chance (rolling dice) with them for entertainment 
, where money or material is laid out as a bet . The wives at each of 
the house bet on the Lord's Paadhukai in the hope of winning it and 
thereby preventing the Lord to leave their houses to enjoy Himself 
with the other wives. The Paadhukais took 16,000 forms and stayed at 
each one of the 16,000 houses with the Lord and His wives there
for that purpose. Our Lord had Vividha Vapu ( many clones)
and the wives did not want the Lord to leave them for 
sapathni grahams (sakkaLatthi houses) and therefore used 
the ruse of placing the Paadhukai of the Lord as the wager
to prevent the Lord from leaving their sides at each of 
these houses. This happened at every house , when the Lord
played with them ( prathi bhavanam rahasi thvAm glahayathi) . Their 
hope was to win the Paadhukai and 
cause obstruction for the Lord's travel elsewhere ( sapathni
gEha yAthrA vigAtham thvAm glahayathi)ů.V. S 

SlOkam 304 :
(1)	Abhinava Desika Sri UtthamUr Swamy's anubhavam:
       In the previous verse , Swamy Desikan referred to the services
       rendered by the PaadhukAs to His 16,000 wives to retain Him
       in their houses. Here, He describes the service rendered by 
       Paadhukais to find  where He was , when He escaped from
       their midst. Swamy Says: " Oh PaadhukE! Your path is
       marked by the signs of Conch , Disc , Flag , Kalpaka tree
       and other divine marks associated with the Lord's Thiruvadi.
       When he travels on Your back during the occasion of those
       trysts , He does not want other gopis to know  where He is . 
       The suffering young gopis  left behind follow Your divine
       marks on ground at the banks of YamunA and have no 
       difficulty in tracking down Your Lord and reunite with Him.

(2)	Srimath Andavan's anubhavam : The inner meaning is 
                   that people , who are unable to comprehend the Lord 
                   follow the steps of SadAchAryAs and attain Him .

(3)	Swamy Desikan shifts here from what happened at
                  DhwAraki and recalls the incidents that happened 
                  earlier at BrindhAvanam . KrishNan used to escape
                  from the Gopis and hide at the banks of Yamunai
                  (YamunAyA: TaDa-bhuvi channavruthou sathi) .
                   The Gopis were distraught over separation from Him 
                   and looked for clues on His hiding places 
                   to unite with Him ( Adhigama hEthO: muhu: muhyathAm
                    youvathAnAm ) . The Paadhukais came to their 
                    since it left behind the "sankha chakrAdhi 
chihnams "
                    for the Gopis  to track their Lord down . They 
                    those  VishNu PaadhukA chihnams and located 
                    and enjoyed HimůV.S  

SlOkam 305:
(1)	Abhinava Desika Sri UtthamUr Swamy's anubhavam:

                Oh PaadhukE ! Just as He roamed with Your help on 
                the banks of YamunA to gather Gopis  in  His net of 
love ,
                He collected other birds as well through His hunts in 
                nearby  forests , while being transported by You. The 
net for
                these bird hunts was made up of the ropes , which are 
                but His kalyANa GuNAs . He roamed in Your company with 
                this net and collected birds like VyAsa , SukA , 
VaalmIki ,
                SounakA and others in the forest of VedAnthA ; He 
                birds like Naatha Muni, YaamunAchAryA and RaamAnujA 
                in the forest of Tamizh  Vedam . Oh PaadhukE ! He 
                You for co-operation in these adventures  to please 
                consort , MahA Lakshmi . You readily help him in these
                endeavours of Your Lord . 

(2)	Srimath Andavan's anubhavam: Oh PaadhukE ! 
                  Periya PerumAL roams in the forests of Upanidhads
                          to gather the great sages like Sukhar , 
VyAsar , who
                  are authorities on VedAs and SaasthrAs for 
                  the heart of MahA Lakshmi . He attracts the sages
                  through His radaint KalyANa GuNams .

(3)	" Sarasija nilayA: PreethayE Ranga Bhandhu: 
                   manjuvAcha: SukhAdhIn sangrahIthum " icchasi 
                   ( For pleasing MahA lakshmi , RanganAthan collects
                    the assembly of sages like SukhA , who are known 
                    their auspicous speech . How does He do it ? He 
                    the help of the PaadhukAs to roam in the forests 
                    Upanishads for that  reason (Upanishad-aDavishu 
                    Tvath-sanATam kreeDitham) ; further , the Lord 
                    enhances the radiance Of His kalyANa guNams 
                    to enchant the great sages to get them in his 
"net" as    
                    "present " for His dearest Consort , MahA Lakshmi 
       SlOkam 306:
(1)	Abhinava Desika Sri UtthamUr Swamy's anubhavam:

                 Oh PaadhukE ! In the DandakA forest ,Your Lord 
                 a  miracle with Your help.  He dispelled the curse of 
                 and brought her back from the state of bring a stone 
to her  
       former self as a beautiful woman and reunited her with her
                  husband. Your intercession on behalf of AhalyA was 
                  by the sages of the DandakA forest. The birds of 
that forest 
                  listened to the songs of the sages about Your 
                  act and learnt them by heart . Even today , these 
1.	wake up at each dawn and sing with their melodious            
        voices the songs that they had learned earlier about Your 

(2)	GouthamI RakshaNam ( the saving of AhalyA from her
                 curse to be a stone ) was sung by Maharishis of 
                  forest ( Muni parishadhi GouthamI rakshaNam geetham 
                  The sweet voiced birds of Dandakaa forest ( manju 
                  sakunthA: DandakEshu ) repeat often what they have 
                  heard about AhalyA Saapa vimOchanam  just after
                  arising at dawn ( Ushasi svayamapi svairam 
                  aamrEDayanthi) . In the previous slOkam , Swamy 
                  described the Rishis populating the VedAnthA forest
                  as manjuvAcha: SukhAdhIn ; here , Swamy describes
                  the sweet tongued birds of DandakA as "manjuvAcha:
                  sakunthA: ". Both are "manju vaacha: "ůV. S 

      SlOkam   307:
(1)	Abhinava Desika Sri UtthamUr Swamy's anubhavam:
         Oh PaadhukE ! You transport and bring before our human eyes 
         that Supreme One , who can not be easily seen through either 
         strict observance of celibacy , penance or studies of the 
         VedAs . Infact , VedAs hardly succeed in describing His 
         We recognize the valiant attempts of the VedAs to describe 
Him .  
          Their effort is like seeing the small amount of water in 
          cupped hands , while trying to take a measure of the 
          of the ocean . You make it easy however to   see Him and 
          His anugraham in this human life itself. Swamy Desikan is 
          referring here to RanganAthA's procession through the 
          Of Srirangam on the back of His PaadhukAs.

(2)	Srimath Andavn's anubhavam: Oh PaadhukE ! Even with
        a mind controlled by ashtAnga yOgam , saadhakAs have
        difficulty in comprehending the Lord. When one understands 
        the mahimai of the Lord through Vedhams , even then , one
        gets an insignificant appreciation of the full dimension of
        the Lord's glory . Such is the profound nature of the Lord 
        that defies comprehension by YogaabhyAsam or VedAdhyayanam.
        That difficult to comprehend Lord and His glories are made 
         easy to enjoy by people through Your MahOpakAram , when
         You bring Him for sanchAram on Your back to the streets of
         Srirangam . The people are able to see with their own maamsa-
         Chakshus ( fleshy eyes ) the Lord , who is not easily grasped 

          The inner meaning is that the achArya SahAyam (help) 
           permits one  to comprehend the Isvara tatthvams clearly
           and quickly . It is the kalyANa guNAs of AchAryAs as
           compassion for the samsAri , forbearance , reverence for
           the Lord and His BhaagavathAs that permit them to help
           us comprehend the glories of our Lord efficently and fully.

(3)	"Yogina: na pasyanthi ; Tamm PumAmsam thvam 
               maamsa dhrushtE: janasya  savyam sulabham upaharasi"
               are Swamy Desikan's summation about the glories of 
               the Lord's Paadhukai . Yogis possess minds that are
               made still by practise of Yamam , Niyamam et al and yet
               they do not comprehend the Lord readily. The VedhAs 
               have a palm-full of the Lord's glories housed in them 
               (  Yasya BhUmA Sruthishu chuLaka-mAthram ) . Hence ,
               those , who use the Vedhic studies as a route to 
               the Lord fail in their efforts (Tamm PumsAm na 
dhrusyathE) .
               Oh PaadhukE ! You make it easy however for all these
               SaadhakAs and simple people to comprehend Your Lord and 
               His nithya KalyANa gunams by making them see Him with
               their own physical eyes by bringing Him in front of 
them ůV.S 

       SlOkam 308:
(1)	Abhinava Desika Sri UtthamUr Swamy's anubhavam:

            Oh PaadhukE ! People say that the Lord's lotus feet are
            the most desirable objective for human beings. I consider 
            however that You are even more desirable. Even if I do not
            pay attention to the Lord or His devotees (BhagavathAs) , 
            You still are my cherished treasure. I have been derelict 
            paying   attention to You due to my preoccupations 
            with perishable worldly pleasures . This is unpardonable. 
            should not abandon me , who is unable to overcome my 
            defects. You should not reject me in favor of others , who
            do not have as many defects that I have. When You bring 
            Lord to me , He will take pity on me , when he sizes 
            the magnitude of my sins and will make me the subject of 
            grace . Please therefore do not ignore me inspite of my 
            misdeeds so far . Please make me the fitting object of 
            Lord's compassion . There is no one , who deserves Your 
            Lord's DayA than myself, the mahA aparAdhi. 
           (2)Srimath Andavan's anubhavam: Oh PaadhukE ! You 
             are like a treasure . adiyEn does not think about You and
             yet think about all inauspicious matters. Even the most 
             compassionate and omniscient Lord is only looking at my 
             aparAdhams instead of rescuing me. At this important 
             juncture , adiyEn is counting on You to bring the Lord 
             before me as a compassionate AchAryan . The inner meaning
             is : adiyEn has a tendency to commit the aparAdhams of
             not thinking about PerumAL and AchAryAs . It is my 
             prayer that the SadAchAryan , whose DayA exceeds 
             even that of PerumAL , should place my aathmA at
             the lotus feet of the Lord , whose property it is. 

(2)	Swamy Desikan speaks for us , when he says: 
" ThvAm anAdhruthya mOhAth kshudhram  arTam 
bhaavayan aham " ( Ignoring You due to my ignorance
and performing all deeds with insignificant phalans ,
adiyEn carries on ) . AdiyEn is the most appropriate
(fittest) one for Your Lord's daya because of my total 
insufficencies ( KaruNayA poornapAthrE mayi sathi) 
and yet He only focuses on my deficiencies ( Mama
dhOsham bhAvayan). Therefore You should bring the Lord
before me for my salvation ůV.S             

           - SrImate rAmAnujAya namaH -
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