Sri

SWAMI DESIKAN’S

SRI RANGANATHA PAADHUKA SAHASRAM

ANNOTATED COMMENTARY IN ENGLISH BY

OPPILIAPPAN KOIL SRI VARADHACHARI SATHAKOPAN

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 Sri

ANNOTATED COMMENTARY IN ENGLISH BY

OPPILIAPPAN KOIL SRI VARADHACHARI SATHAKOPAN

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 Sri

TABLE OF CONTENTS –

Paddhathi SlOkams Explanation Pages

Introduction i-xii

Introduction to the PaadhukA

Prasthaava Paddhathi 1-20 1-17
Sahasram

How Paaduka is appropriately

SamAkhya Paddhathi 21-30 18-25
referred to as Sataari or Satakopam

Prabhava Paddhathi 31-100 Greatness of Paaduka 26-73

Rama had pledged Paaduka to

Samarpana Paddhathi 101-120 74-88
Bharata as surety for return

Return of Paaduka to Ayodhya with

PrathiprasthAna Paddhathi 121-140 89-102
Bharata

AdhikAra Parigraha
141-180 Assumption of Power 103-127
Paddhathi

Abhisheka Paddhathi 181-210 Coronation of the Paaduka 128-147

Reinstatement at Rama's feet after

NiryAthanA Paddhathi 211-240 148-167
14 years

Poets and Panegyrists sing Paaduka's

VaithALikA Paddhathi 241-250 168-175
praise

Love-play between Paaduka Devi

SrungAra Paddhathi 251-260 176-182
and Lord Rama

The Lord strolls with the Paadukas

SanchAra Paddhathi 261-320 183-221
on

Pushpa Paddhathi 321-350 Oblations with flowers 223-238

ParAga Paddhathi 351-380 Potency of dust from the Paadukas 239-255

Naadha Paddhathi 381-480 On the melody of Paaduka walking 256-315

Rathna SaamAnya
481-530 Gems as a totality-Distant view 316-345
Paddhathi

Varieties of gems present together

Bahurathna Paddhathi 531-580 346-376
emitting spectra-Near view

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Paddhathi SlOkams Explanation Pages

PadmarAga Paddhathi 581-610 The luster of the ruby 377-392

MukthA Paddhathi 611-660 On pearls in the Paaduka 393-422

Marathaka Paddhathi 661-680 On the emerald gems 423-435

Indra Neela Paddhathi 681-710 On the sapphire beauty 436-454

BimBha PrathibimBha Objects reflected in the Paadukas

711-730 455-468
Paddhathi lustrous surface

Kaanchana Paddhathi 731-750 Gold Paadukas 469-483

Paaduka exhibiting its status of

Sesha Paddathi 751-760 subservience. Also the incarnation 484-490
of Adisesha

Dwandhva Paddhathi 761-780 The twin-Paaduka and its speciality 491-502

Sannivesa Paddhathi 781-800 Shape and beauty of the Paaduka 503-516

YanthrikA Paddhathi 801-810 The knob in each Paaduka 517-522

RekhA Paddhathi 811-820 Of the streaks on the Paaduka 523-529

The maxims of conduct that the

SubhAshitha Paddhathi 821-830 530-536
Paaduka implies

PrakeerNa Paddhathi 831-910 Miscellaneous aspects 537-593

Chitra Paddhati which emphasizes a

Chitra Paddhathi 911-950 suitable fitting matrix of artistry - a 594-638
specialty of Oriental poetry
Words in disgust, in humility;
NirvEda Paddhathi 951-970 entreating about one's pitiable 639-656
plight
Rewards for having composed of the
Phala Paddhathi 971-1008 657-687
work and for recitation of the same

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. ïI>.

. ïImte ramanujay nm>.

. ïImte ingmaNt mhadeizkay nm>.

INTRODUCTION

SRIMAN VENKATANAATHAARYA: KAVI THAARKIKA KESAREE i

VEDHANTHAACHARYAVARYO MEH SANNIDHATATHAAM SADHAA HRUDHI ii

In this multifaceted master-piece of a Kavyam of RPS, Swami Desikan has celebrated the
glories of the two PAADHUKHAAS (sandals) adorning and supporting the lotus feet of the Lord of
Srirangam. This suprasiddha (highly revered) kavyam has 1,008 verses housed in 32 chapters
(Paddhathis). It is said that Swami Desikan composed all of these 1008 verses in one Yamam of
a night in response to a challenge set by a Sr Sri RanganAtha PaadhukA Sahasram (RPS) is one of
the most magnificent literary, philosophical and theological compositions of Swami Desikan.
The other kAvyams such as Sankalpa SuryOdhayam, YaadhavAbhyudhayam, Hamsa Sandesam
and Subhashitha Neevi have their unique merits. For instance, Sankalpa SuryOdhayam is an
allegorical play, where the cardinal doctrines of SrivaishNavite philosophy are covered. The
Hamsa Sandesam modeled very much after Mega Sandesam of the immortal bard KaaLidAsA ,
the literary and poetic talents as well as his knowledge of the Indian subcontinent of Swami
Desikan come to the fore. In his kAvyam on the life and history of Sri KrishNA-- the Yadhava
kula Tilakam --known as YaadhavAbhyudhayam, Swami celebrated the scion of the Yadhu
kulam. The Subhashitha neevi is a "didactic lyric" containing the wise and pithy statements
similar to the ones found in the Niti Sataka of poet Bharthruhari. The uniqueness of PadhukhA
Sahasram is that it is an intgrated essence of the literary, poetic, philosophical and theological
and last but not the least, the Bhakthi of Swami Desikan at its full bloom.

A SrivaishNava of Srirangam challenged Swamy Desika and suggested that whoever completes
1,000 slokams on ANY subject of his choice in ONE NIGHT will be the winner of the title as the
MahA Kavi. Swami Desikan was least interested in acquiring the title or entering into a
competition with the ego-driven local poet/ SrivaishNavA of Srirangam. He accepted however
this challenge as a command of Sri RanganAthA for him to compose a eulogy on HIS anantha
KalyANa guNams. Swami chose the subject of the sandals of the Parama Purushan of Srirangam
and created the 1,008 verses celebrating their glories. The competitor chose the subject of the
Paadha Kamalam of Sri Ranganatha and barely completed 300 verses during the course of the
night and gave up his futile attempt. During the next morning, Swami Desikan presented to the
Lord of Srirangam his grantham entitled, “Sri Ranganatha PadhukhA Sahasram” at the temple
and was duly honored by the scholars and devotees assembled there and most importantly
received the blessings of the Lord Himself.

According to another version, Swami Desikan settled down in Srirangam after many years of
residence at Thiruvaheendrapuram and was engaged in the SiddhAntha Pravachanam to his
disciples. His MedhA vilasam and brilliance in interpreting Bhagavadh RaamAnuja SiddhAntham
was admired by the residents of Srirangam. A group of scholars appealed to Swami Desikan at
this time to compose an Uttama Kaavyam on the Lord of Srirangam to celebrate the unmatched
devotion of their AcharyA to Periya PerumAL. Swami Desikan accepted their wish as the Lord's
command and composed the bhakthi-laden verses of Sri Ranganatha PadhukhA Sahasram (RPS).
In that extraordinary kaavyam, he explained that the Lord's sandals and NammAzhwAr are one
and the same. He pointed out further that the sacred sound arising from the movement of the
Lord on His padhukhAs is equal to the sacred sound of Thiruvaimozhi arising out of Sri
SatakOpA's mouth and RPS emanating out of his own mouth.

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The individual verses arising from the power of Swami Desikan's Hayagreeva mantrOpAsanam
are very powerful in their mAntric significance. The Andavans of Srirangam, who worship the
MaNi PaadhukhAs of Sri RanganAthA in their daily AarAdhanam have identified individual
slokAs for japam and DhyAnam to realize specific siddhis. The Lifco Company of Madras has
produced a small monograph on the individual slokams with such maantric significance and has
given the sankalpams for the japam of these slokams of RPS with the guidance of the Andavans
of Srirangam. This booklet also contains the yantrams with bheejAksharams at the center for
the ladies of the house to draw in the pujA grahams of their houses as kolams (RangOlis) as the
accompaniment to the japam and to invoke (aavAhanam) of the Lord wearing His sandals (Lord
and NammAzhwAr) on individual days of the week. There have been repeated
demonstrations of the siddhis arising out of such japams of the individual
slokams of RPS in many people's lives. People performing Mantra japam of
individual slokams have attained the fruits of their efforts to achieve loukika
and Vaidhika purushaarthams. In essence, RPS is a celebration of one's AcharyAs and
the celebration of the acharya-bhagavadh sambhandham. It is therefore a PaarayaNa grantham
like Srimadh RaamAyaNam of sage Valmiki. When one does PaarAyaNam of RPS, one enjoys the
Lord of Srirangam directly (pratyakhshamiva Samvruddham). When we recite the hundred
slokAs of the chapter of RPS (paddhathi) known as Naadha Paddhathi with devotion, the
Ranganatha sevakA can experience literally the “GathAgathAni " (the hither and thither
Sancharam) of the bell-studded padhukhAs of the Lord of Srirangam. The most beautiful sounds
of his sanchaAram as the Lord leave His aasthAnam in Srirangam and coming to our Puja
Grahams have been captured by Swami Desikan. One experiences the different mellifluent
sounds of the Lord's bell-studded PaadhukAs as His Paadam Thaangis (Periya and Siriya
Thiruvadis) carry him on their back and engage in the steps used in transporting Him known as
Simha Gathi, vyAgra gathi and others.

THIRUVAIMOZHI AND RANGANATHA PAADHUKA SAHASRAM

Swami Desikan has closely modeled RPS after NammAzhwAr's Thiruvaimozhi with its 100
decade. In view of the importance of RPS to us, Therezhundhur Aandavan created a Tamil
commentary for us. He completed the commentary upto 860 slokams and could not continue
further due to his illness. He commissioned then Sri Aakkur Andavan to complete the work. The
year was 1955 and the extremely valuable commentary along the Andavan tradition was
released in that year. For many years thereafter, this monograph was out of print. Thanks to
the efforts of the disciples of Aandavan, this sacred monograph was re-released in 1995 in two
parts. Sri Uttamur Swami had released his own VyAkhyAnam on RPS earlier and it is also out of
print now. I was blessed to receive in 1994 the last copy of this brilliant commentary of RPS
from the son-in-law of Uttamur SwamigaL (Sri K.G.KrishNan) at Madras. I had the good fortune
to translate this version into english in 1995. This English version may be released in 1997 with
the help of Sri K.G.KrishNan and Swami Desikan scholars such as Sri V.N.Vedantha Desikan, the
author of "AzhwAr ThiruvuLLam” and Dr. S. PadmanAbhan, the author of Parasara Bhattar's
works and a descendant of the ThevanaarviLagam Jeeyar of Ahobila Mutt. I am now bridging
the two traditions of commentaries - that of Uttamoor SwamigaL and Srirangam Aandavans --
so that we can appreciate the integrated essence of the two schools offering their devotion to
Sri Ranganatha Divya MaNi PaadhukhAs.

I will summarize in the next few postings the architectonics of RHS and the brief summary of
the subject matter of the 32 paddhathis of RPS.

In this posting, I will start with a salutation to THE ILLUSTRIOUS GLORY OF SRIRANGAM, the
abode of Sriranganatha and His inseparable consort, Sri RanganAyaki. For illustrating the
incomparable glory of the abode of the Lord, we can take Swami Desikan's own citation in
Sanchara Paddhathi of RPS. In this paddhathi, Swami Desikan enjoys the uthsavams of Sri
Ranganatha from viswarupa darsanam to paryankAsanam (i.e), from suprabhAtham

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(ThiruppaLLiyezucchi) to the Lord being sung to sleep at night. The particular slokam of
Sanchara Paddhathi extolling the glories of Srirangam is the 312th slokam of RPS:

satyAlokAth sakalamahithAth sthanathO vaa RaghUNAm

sankhE maatha: ! samadhikaguNam saikatham sahyajAyA : I
poorvam poorvm chiraparichitham paadhukE ! yath tyajanthyA
neethO naathastadhithamitharanneeyathE na tvayAasou II

Meaning: O PaadhukE! You brought BhagavAn first from Sri VaikunTam to Satya Lokam, the
world of BrahmA Devan. Then you brought Him over to the house of Raghus at AyodhyA.
Thereafter, you carried Him to Srirangam. He has not ventured out anywhere else since arriving
at Srirangam on Your back. Therefore, I conclude correctly that there is no place superior to
Srirangam.

ADDITIONAL GLORIES OF SRIRANGAM

RAJA GOPURAM OF SRIRANGAM

Srirangam is indeed the Divya Desam

celebrated by 11 AzhwArs through 247
pAsurams of the NaalAyira Divya Prabhandham.
This is where AndAL, Kulasekhara AzhwAr,
Tondardipodi, ThiruppAnAzhwAr, YatirAjar
joined the Lord. AndAL and ThiruppANAzhwAr
merged with the Lord in person; the rest
ascended to Sri VaikunTam at this Divya
Desam. Periya Nambi, ParAsara Bhattar,
Vadakku Thiruveedhi PiLLai, Pillai LokAcchAr,
his brother and author of Acharya Hrudhayam
and many other AcharyAs were born here.
AcharyAs like NathaMuni, AalavandhAr Swami
Desikan, MaNavAla MaamunigaL and other
Acharya PurushAs lived here and offered their
worship to Sri RanganathA and His PaadhukhAs.

IMPORTANCE AND GLORY OF ACHARYAS

In our tradition, the Lord's Paadhukais are considered identical to Acharyan and
particularly, NammAzhwAr, who is revered as SatAri Suri. The PadhukhAs are HENCE known
as "Satakopam" and is placed on our heads at the sannidhis of BhagavAn to remind us of the
Acharya Sambhandham. It is our deep belief that a Jeevan can attain sathgathi only through
the strength and power of one's Acharya. The definition of an Acharyan is accepted by us as
follows:

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" Nalla sangathikaLai arindhu, anthappadi nadanthu, appadiyE pirarukkum therivitthu, nadatthi
vaikkiravan " (One who understands the right messages form his acharyAs, practices them,
interprets and passes them on to his own disciples). The practice of AchAram, AnushtAnam and
helping others to understand them through personal example and uniting us with the Lord
through the power of their own Tapas are the hall marks of a sadhAcharyan. Swami Desikan has
covered the extraordinary and unique role of AcharyAs in his 32nd (final) chapter of his Rahasya
traya Saaram to emphasize these doctrines.

THE IMPORTANCE OF NAMAAZHWAAR IN OUR TRADITION

NAMAAZHWAAR

It is well known that it is very difficult to obtain a

SadhAcharyan. The SEQUENCE OF STEPS leading to
Bhagavadh Anugraham are recognized to be: SadhAcharya
KatAksham, SadhAchArya anugraham (PrasAdham),
Bhagavadh Anugraham, Moksham.

Swami Desikan emphasised like the SadAchAryas before

and after him that the attainment of Sadhgathi by the
Jeevans is due to the strength and power of the AchAryAs
and sambhandham with those AchAryAs. At his very end of
his Magnum opus, Rahasya Traya Saaram, Swami Desikan
concluded therfore “manyE Balam ". We have to
understand and revere the Guru paramparA (Acharya
VamsO j~nEya:) for that reason .

The first Acharyan in our tradition is SRIMAN NARAYANAN,

THE SARVESWARAN. He lights the eternally shining lamp of
sampradhAyam and illumines the mind of the next
Acharyan. Through a line of succesion, NammAzhwAr or Thirukkuruhoor Satakopan occupies a
key place in our Acharya paramparai. He is celebrated as the Prapanna Jana kutasthar and our
Kula pathi (founder-seer). He himself has stated in his Periya ThiruvandhAdhi (paasuram 31)
that "By becoming servants of the Lord, we have verily become as it were HIS sacred sandals
(paadhukhAs)". THAT IS OUR KEY REVELATION ON NAMMAZHWAR BEING CONSIDERED AS
THE PADHUKAI OF THE LORD AT SRIRANGAM. Swami Desikan elected therefore to celebrate
the Padhukais of the Lord of Srirangam instead of the Lord's Lotus feet themselves.

In the subsequent postings, the summaries of the 32 chapters of RPS of Swami Desikan will be
given and illustrative verses from each of the Paddhathis will be included.

In this posting, I will begin to cover the individual chapters of RPS of Swami Desikan. There are
32 chapters in RPS just as in the case of Rahasya Traya Saaram. The context of the 32 chapters
of RPS by Swami Desikan is to the 32 Brahma VidyAs celebrated by the upanishads. Prapatthi is
one of these 32 Brahma Vidyas and RPS is ALL about this particular Brahma Vidya.

The names of the Individual chapters and the number of slokams housed in these Paddhathis
(chapters/Vazhi/Maargam) in parenthesis are:

1. PrasthAva paddhathi( 20 )
2. SamAkhyA paddhathi ( 10 )
3. PrabhAva Paddhathi ( 100 )
4. SamarpaNa Paddhathi ( 20 )

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5. PrathiprasthAna Paddhathi ( 20 )
6. AdhikAra Parigraha Paddhathi ( 40 )
7. Abhisheka Paddhathi ( 30 )
8. NiryAthanA paddhathi( 30 )
9. VaithALikA paddhathi (10 )
10. SrungAra Paddhathi ( 10 )

In the middle of the above Paddhathi, Swami Desikan completes the first quartile of RPS.

11. SanchAra Paddhathi ( 60 )

12. Pushpa Paddhathi ( 30 )
13. ParAga Paddhathi ( 30 )
14. Naadha Paddhathi (100 )
15. Rathna SaamAnya Paddhathi ( 50 )

In the middle of the above Paddhathi, Swami Desikan reaches the halfway point of His 1008
Slokams of RPS. He has by now reached the half way mark of the Yaamam of the night at
Srirangam.

16. Bahurathna Paddhathi ( 50 )

17. PadmarAga Paddhathi ( 30 )
18. MukthA Paddhathi ( 50 )
19. Marathaka Paddhathi ( 20 )
20. Indra Neela Paddhathi ( 30 )
21. BimBha PrathibimBha paddhathi ( 20 )
22. Kaanchana Paddhathi ( 20 )
23. Sesha Paddhathi ( 10 )

In the middle of Sesha Paddhathi, Swami Desikan racing against time reached the third quarter
of the RPS and is poised to enter the most important home stretch.

24. Dwandhva Paddhathi ( 20 )

25. Sannivesa Paddhathi ( 20 )
26. YanthrikA paddhathi ( 10 )
27. RekhA Paddhathi ( 10 )
28. SubhAshitha Paddhathi (10 )
29. PrakeerNa Paddhathi ( 80 )
30. Chitra Paddhathi ( 40 )
31. NirvEda Paddhathi ( 20 )
32. Phala Paddhathi ( 38 )

In the very last slokam of PaadukhA Sahasram, Swami Desikan with His extraordinary sense of
focus and purpose reminds us of the central message of His Sri Ranganatha PadhukhA Sthotram
(VIZ)., SadhAcharya, Bhagavadh Sambhandham and the doctrine of us being married into the
ROYAL FAMILY and the glory of the everlasting purushArtham, Moksham through the DayA of
NamperumAL and the AnukampA of Sri Ranganayaki for us as their beloved children.

I will conclude this posting with the quotation of the FIRST AND LAST last slokam of RPS:

SLOKAM 1:

SANTHA: SRIRANGAPRUTHVEESA
SARANA THRAANA SEKHARAA: I

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JAYANTHI BHAUVANATHRAANA
PADHA PANKAJA RENAVA: II

SLOKAM 1,008:

JAYATHI YATHIRAAJASOOKTHI:
JAYATHI MUKHUNDASYA PADHUKHAA YUGALEE I
TADHUBHAYA DHANAA: TRIVEDHEEM
AVANDHYAYANTHO JAYANTHI BHUVI SANTHA: II

The sense of symmetry and the unity in the first and the last slokams and for that matter
across the length of RPS has no parallel. The start with the word Santha: and the ending with
the same word, Santha: and the singing of Pallandu to those SanthAs with the words Jayanthi
and Jayathi at the beginning and the ending of RPS is another great pointer to the centrality of
the message of RPS on the BhagavathAs and their victory in obtaining the object of their
endeavours (viz)., SadhAcharya Sambhandham and the marriage with the Lord of Srirangam
through the anugraham of SatAri Suri, the Kula pathi for PrapannAs.

“santha: SrinigamAnthaArya sambhavithasuvrutthaya : I

sahanthAm saahasam teevram suhruthbhAvEna maamakam II "

SrimathE NigamAntha MahAdesikAya Nama: II

|| Sriranganaatha divya MaNi PaadhukhAbhyAm Nama: ||

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Sri Ranganatha Paadhuka Sahasram, 1008 SlOkams of this magnificent work by Swami Desikan
are set in 32 Paddhathis. The Paddhathis are organized as follows. (This is reproduced from U.
Ve. Sri Vedanta Desikan Swamin's book). The brief meanings of the individual slOkams that follow
immediately after the slOkams have been reproduced from Dr.V.N. Vedantha Desikan's
monograph with the help of Dr. MuraLidhar Rangaswamy of Bangalore.

The breakup of Sri Ranganatha Paadhuka Sahasram's 1008 SlOkams in 32 Paddhathis is as

follows:

Name of the Paddhathi SlOkams Content of the Paddhatis

Introduction to the PaadhukA

1. Prasthaava paddhathi Verses 1-20
Sahasram
How Paaduka is appropriately
2. SamAkhyA paddhathi Verses 21-30
referred to as Sataari or Satakopam

3. PrabhAva Paddhathi Verses 31-100 Greatness of Paaduka

Rama had pledged Paaduka to

4. SamarpaNa Paddhathi Verses 101-120
Bharata as surety for return
Return of Paaduka to Ayodhya with
5. PrathiprasthAna Paddhathi Verses 121-140
Bharata
6. AdhikAra Parigraha
Verses 141-180 Assumption of Power
Paddhathi

7. Abhisheka Paddhathi Verses 181-210 Coronation of the Paaduka

Reinstatement at Rama's feet after

8. NiryAthanA paddhathi Verses 211-240
14 years
Poets and Panegyrists sing
9. VaithALikA paddhathi Verses 241-250
Paaduka's praise
Love-play between Paaduka Devi
10. SrungAra Paddhathi Verses 251-260
and Lord Rama
The Lord strolls with the Paadukas
11. SanchAra Paddhathi Verses 261-320
on

12. Pushpa Paddhathi Verses 321-350 Oblations with flowers

13. ParAga Paddhathi Verses 351-380 Potency of dust from the Paadukas

14. Naadha Paddhathi Verses 381-480 On the melody of Paaduka walking

15. Rathna SaamAnya

Verses 481-530 Gems as a totality-Distan view
Paddhathi

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Varieties of gems present together

16. Bahurathna Paddhathi Verses 531-580
emitting spectra-Near view

17. PadmarAga Paddhathi Verses 581-610 The luster of the ruby

18. MukthA Paddhathi Verses 611-660 On pearls in the Paaduka

19. Marathaka Paddhathi Verses 661-680 On the emerald gems

20. Indra Neela Paddhathi Verses 681-710 On the sapphire beauty

21. BimBha PrathibimBha Objects reflected in the Paadukas

Verses 711-730
paddhathi lustrous surface

22. Kaanchana Paddhathi Verses 731-750 Gold Paadukas

Paaduka exhibiting its status of

23. Sesha Paddhathi Verses 751-760 subservience. Also the incarnation
of Adisesha

24. Dwandhva Paddhathi Verses 761-780 The twin-Paaduka and its speciality

25. Sannivesa Paddhathi Verses 781-800 Shape and beauty of the Paaduka

26. YanthrikA paddhathi Verses 801-810 The knob in each Paaduka

27. RekhA Paddhathi Verses 811-820 Of the streaks on the Paaduka

The maxims of conduct that the

28. SubhAshitha Paddhathi Verses 821-830
Paaduka implies

29. PrakeerNa Paddhathi Verses 831-910 Miscellaneous aspects

Chitra Paddhati which emphasizes a

30. Chitra Paddhathi Verses 911-950 suitable fitting matrix of artistry - a
specialty of Oriental poetry
Words in disgust, in humility;
31. NirvEda Paddhathi Verses: 951-970 entreating about one's pitiable
plight
Rewards for having composed of
32. Pala Paddhathi Verse 971-1008 the work and for recitation of the
same

|| Sriranganaatha divya MaNi PaadhukhAbhyAm Nama: ||

kivtaikRk is<hay kLya[ gu[zailne,

ïImte ve»qzeay vedaNt gurve nm>.

kavitaarkika siMhaaya kalyaaNa guNa shaaline.

shrImate ve~NkaTeshaaya vedaanta gurave namaH.

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