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1-8
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
791. rangEshithuscharaNapankajayOrBhajanthI
rakshAprasADhanavikalpasahAmavasThAm
mAnyAkruthirnivishasE maNipAdharakshE!
maDhyE paricChadhaviBhUShaNavargayOsthvam
Oh Manipaaduka! Highly respectable Yourself can be counted in the
category of useful appurtenances, like umbrella, wafter etc. and also
in that of artistic jewellery such as armlets and crowns.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 791
1) UtthamUr Swamy's anubhavam: Oh MaNi PaadhukE! You are of
worshipful form. You serve as the protection for the Lord's holy
feet as well as the decoration for them. According to the demands of
the occasion , You switch from one role (protection) to the other
(decoration) readily. You move between these two roles with ease and
alacrity.
2) SrImath Andavan's anubhavam: Oh PaadhukE! One can describe as a
protector of the Lord's sacred feet or as an aabharaNam for them. You
can therefore be in the category of Umbrella and the like , which
serve the Lord or in the category of aabharaNam such as the
crown .You display versatality depending on the occasion.
3) Oh PaadhukE! Your form is worthy of high reverence ( Tava
aakruthi: MaanyA). You stand in the mid region between a protector
for the Lord's lotus petal soft feet and a decorative object for them
( Thvam RangEsithu: charaNa pankajayO: rakshA-prasAdhana vikalpasahAm
avasTAm bhajanthi). You are in the middle of entities like umbrella,
which protects the Lord from the Sun and aabharaNams that
serve as decorations ( Paricchadha -VibhUshaNa vargayO: madhyE
nivisasE)...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
792. angAntharEShu nihithAnyaKhilAni kAmam
paryAyakalpanasahAni viBhUShaNAni
nithyam mukundhapadhapadhmathalAnurUpam
naIpaThyamamba! BhavathI nayanABhirAmam
Oh Mother! The ornaments that Lord wears in all other limbs are
disposable and exchangeable, whereas You are the only one to adorn
the Lotus Feet and You cannot be exchanged for another. You are
permanent. And it is so pleasing to the eyes!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 792:
1) UtthamUr Swamy's anubhavam: Oh PaadhukA Mother! The other
decorative objects adorning the different limbs of the Lord would be
either too small or large depending on the size of His limbs.
Although the rest of the jewelery of the Lord can not change their
shape or size , You are able to change according to changing
occasion and fit Your Lord's feet exactly . You are a delight to see
on the Lord's Thiruvadi on every occasion.
2) SrImath Andavan's anubhavam:Oh PaadhukE! PerumAL adorns jewelery on
many of His limbs. Each of them can be replaced with another. When it
comes to You, no one can replace You as a protector ofthe Lord's
sacred feet. No one can execute the duties that You perform.
3)All the jewelery adorning the limbs other than the Thiruvadi can be
interchanged ( angAntharEshu nihithAni akhilAni vibhUshaNAni
kaamam paryAkalpanasahAni bhavathi). InYour case however,
no entity can replace You in being exactly fit for the Lord's lotus
feet and having the unmatched quality of beauty as a jewelery
for them ( Mukundha Padha Padhma Tala anuroopam , nayanAbhirAmam
nithyam naipaTyam)..(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
793. yE nAma BhakthiniyathaIsthava sannivEsham
nirvishya nEthrayugaLaIrna Bhajanthi thrupthim
kAlakramENa kamalEkshaNapAdharakshE!
prAyENa thE pariNamanthi sahasranEthrA:
Oh Paaduka! Your lovely situation in union with the Lotus Feet is
enjoyed by devotion-marked hearts. They even long for a thousand
eyes, not being contented with the vision through one's two eyes.
Then they get elevated births like Indra, etc., in course of time.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 793
1) UtthamUr Swamy's anubhavam: In the previous verse , Swamy Desikan
described the PaadhukAs as "nayanAbhirAmam" or a delight to the eyes.
Here, he states that one needs thousand eyes to fully feast on the
beauty of the PaadhukAs adorning the Lord's Thiruvadi. He says: " Oh
Paadhukais of the lotus-eyed Lord ! Those devotees of Yours , who
fondly enjoy Your beauty thirst yet for more . With the passage of
time , their devotion ripens and they become born as thousand eyed
IndrAs to take in Your beauty fully.
2) SrImath Andavan's anubhavam: Oh PaadhukE! Those who never get
satiated from Your sevai gain every thing that they desire from the
seat of BrahmA to Moksham. There is no purushArTam that they can not
get.
3) Oh Paadhukais of the Lotus-eyed Lord (KamalEkshaNa PaadharakshE) !
Any one with Bhakthi-laden eyes worship Your form (yE naama bhakthi-
niyathai: nEthra yugaLai: Tava sannivEsam nirvisathi) without satiety
( thrupthim na bahjanthi), they transfrom over time in to owners of
lofty status as Indhraas( tE kaalakramENa prAyENa sahasra nEthrA;
pariNamanthi)...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
794. padhamapramANamithi vAdhinAm matham
maDhujithpadhE mahathi mAsma BhUdhithi
vyupadhadhi thasya charaNAvani! thvayA
nigamAthmanasthava samapramANathA
Oh Paaduka! (Tarka sastra would assert that a single word would have
no authority) Padam is not correct, in discussion, one would say. It
looks as though the foot and Paaduka are equal in size; and, in
another sense, of equal authenticity-'sama'-pramana! As the Paaduka
is equivalent to the Veda, the same creditable position is secured by
the foot also.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan(V.S):
SlOkam 794
1) UtthamUr Swamy's anubhavam: Swamy Desikan's talent in using the
multiple meanings of the words is abudantly evident here. The words "
Paadham , apramANam, Sama pramANam and Nigama " are used cleverly by
him in this slOkam to convey the message that Lord's holy feet are
equal in glory to the PaadhukAs or vice-versa. "Paadha " means either
a step or a word."Nigama" means VedAs or an object that moves
in proper gait. "apramANam " means some thing , which is beyond oral
explanation. Sama pramANam means one, which has the same measure with
another object. Using all these four words in a subtle manner ,
Swamy Desikan says: " Oh PaadhukE! You seem to indicate the view of
the SasthrAs that Paadham is apramANam is not valid in the case of
the Lord's feet . You seem to suggest that both the Lord's feet and
Yourself are of similar glory , since VedAs are the common link
between the two . You appear to hint that both the Lord's holy feet
and Yourself are of equal measure in glory , since You are
extolled by the PramANam known as VedAs in equal measures".
( 2) SrImath Andavan's anubhavam: The inner meaning is that the very
same pramANams used to reveal the Lord is used to extoll the glory of
the Paadhukais(AchAryAs). When we come to know about the existence of
SadAchAryAs , then we adduce the presence of the Lord. It has been
pointed out that PerumAl incarnates in the form of AchAryAs.
Hence PerumAl is like AchAryAs in VyavahAram of assisting the
sufferign jeevans.
3) Oh PaadhukE (CharaNAvani) ! May the view (matham) that holds the
Lord's feet is immeasurable not be emphasized ( Padham apramANam ithi
vaadhinAm matham mahathi MadhujithpathE: maasma bhUth).That thought
was revealed by the VedAs which consider You (Veda
Svaroopi/nigamAthmana:)) with equal loftiness . That Thiruvadi of
the Lord has equal glory (samapramAnam) and this has been revealed (
vyadhapAdhi) by the very same VedAs that celebrate the glory of the
Lord's Thiruvadi...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
795. apraBhUthamaBhavajjagathrayam yasya mAthumudhithasya pAdhukE!
apramEyamamithasya thathpadham nithyamEva nanu sammitham thvayA
Oh Paaduka! When the Lord in Trivikrama incarnation, sent one foot up
to scale all the worlds, all the three worlds could not equal that
one foot. The foot of inestimable magnitude, of the infinite-sized
Lord, was and is correctly encompassed by You. You fit in well to the
foot. You correctly measured the Foot!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 795
1) UtthamUr Swamy's anubhavam: Here, Swamy Desikan answers
the question whether the Lord's holy feet are equal in glory to the
PaadhukAs or vice-versa. He settles in favor of PaadhukAs being
slightly superior in glory to the Lord's holy feet . He says: " As
the Lord's feet grew and enveloped the three world's during
Trivikrama incarnation , You measured and covered
the feet of the Lord , which can not be measured or described easily
by anyone. Such is Your glory ! Swamy Desikan states that the
PaadhukAs did not fall one step behind the growing feet of
ThrivikramA and provided the exact fit in real time.
2) SrImath Andavan's anubhavam: Paadhukais' sannivEsam (form) is like
the Lord's Thiruvadi. The universes were not sufficent for the Lord's
Thiruvadis to measure during ThrivikramAvathAram. You measured those
Thiruvadis that can not be measured by any one. The Bhagavath
svaroopam of the Lord not comprehended even by Brahma and Rudra is
understood by the AchAryAs( PaadhukAs).
3)When Lord took ThrivikramAvathAram and starte to measure the
universes, there was not enough for His ThituvadigaL to measure (
Jagadh Thrayam maathum Yasya Thrivikramasya Jagadh aprabhUtham
abhavath). Those ThiruvadigaL can not be neasured by any vasthu (
amithasya apramEyam Tath Padham). Oh PaadhukE! Those Thiruvadis were
measured always by You ( apramEyam Padham ThvayA nithyamEva
sammitham)..(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
796. AlavAlamiva BhAthi pAdhukE! pAdhapasya BhavathI maDhudhviSha:
yathsamIpavinathasya shUlina: sAriNI Bhavathi moULinimnagA
Oh Paaduka! You serve as the water-store at the bottom of the tree of
the Lord, the Ganga water from the head of Siva flowing into You when
he is head-bowed to You.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 796
1) UtthamUr Swamy's anubhavam: Oh PaadhukE! You are like the basin
or trench for the tree of RanganAtha. The water from GangA residing
in RudrA's head flows in that trench , when Rudra bows before You
through bending of his head. Rudra irrigates the tree of the Lord
with Your help.
2) SrImath Andavan's anubhavam:Oh PadhukE! You appear like the
irrigating feed canal for the Kalpaka tree. When Lord Siva bends down
to prostrate before the Lord, the GangA pravAham spills over and
flows along the feed canals of Paadhukais to nourish the Kalpaka tree
(the Lord).For pleasing the Lord, Sivan and others prostrate before
the Lord's Paadhukais.
3) Oh PaadhukE ! You serve as a feed canal for the Kalpaka tree of
Your Lord ( Bhavathee Madhudhvisha: paadhapasya aalavAlamiva bhAthi).
Near You is the bowed head of Siva holding the waters of GangA
that flows through You as the feed canal to irrigate the Kalpaka
tree , Your Lord ( yath sameepa vinathasya Soolina: mouLi-nimagnA
saariNi bhavathi)..(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
797. mOdhamAnamunibrundhaShatpadhA BhAthi mukthimakarandhavarShiNI
kApi ranganrupathE: padhAmbujE karNikA kanakapAdhukAmayI
In the lotus foot of the Lord, Gold Paaduka looks like a central seed
portion of the lotus. The swarms of beetles hovering round the centre
are the seers who seek Moksha honey from the feet.
Namo Narayana,
SriMuralidhara Dasan
SlOkam 797
1) UtthamUr Swamy's anubhavam: Swamy Desikan compares the golden
PaadhukAs to the lotus fruit, which is surrounded by Sages taking the
form of bees to drink the nectar of Moksham. He says: " The happy
sages have taken the form of bees to drink deep the nectar of Moksham
stored in the pericarp of Your golden lotus form".
2) SrImath Andavan's anubhavam:Oh PaadhukE! YOu appear like thefruit
inside the lotus flower of the Lord's sacred feet. The sages who
meditate on the Lord swarm around You to enjoy the honey of Lord. You
generate the honey of Moksham.
3) Oh PaadhukE! You shine like the fruit of the golden lotus , Lord
RanganAtha ( Ranga NrupathE; Padha ambhujE kanaka paadhukA mayee
karNikA iva bhAthi). The assembly of Sages hover around to taste the
honey of Moksham flowing from You ( ModhamAna muni brundha shaDpadhA
mukthi marakantha varshiNee )
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
798. yugapadhanuviDhAsyan yoUvatham thulyarAgam
yadhupathiraDhichakrE yAvathO rUpaBhEdhAn
thadhidhamathivikalpam biBhrathI sannivEsham
thava Khalu padharakshE! thAvathI mUrthirAsIth
Oh Paaduka! Krishna took as many physical forms as there were gopa
damsels (sixteen thousand in one reckoning), to please them all as
they wanted. As He took so many forms, You too took a different
number- (double His number) as needed!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 798
1) UtthamUr Swamy's anubhavam: Oh PaadhukE! When Lord KrishNa as a
grahsthA fulfilled the affection of each of the Sixteen thousand plus
wives , He took Sixteen thousand plus identical forms to be with each
of them at their houses. At that time, You multiplied two fold than
His sixteen thousand plus forms to cover each of the two feet of Your
Lord. Therefore , I consider Your glories to be larger in number than
that of Your Lord.
2) SrImath Andavan's anubhavam:During KrishNAvathAram , our Lord
married sixteen thousand and one hundred kanyAs and to please every
one of them, He took different roopams for each one of them and lived
as a grahasthA in their homes.At that time , You took on 32,200
roopams to fit both of His sacred feet at each of His houses.
3) Once upon a time (yugapadh) , our Lord took the avathAram
of KrishNa ( Yadhupathi) and to create equal love (Tulya rAgam)
for every one of the 16,100 kanyAs whom He wedded , He took on
that many roopams (roopa bhEdhAn adhichakrE).You took on double
that form (sannivEsam) to fit all of those 16,100 forms of Your
Lord...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
799. thatthadhvrutthEranuguNathayA vAmanIm vyApinIm vA
prApthE rangapraThithaviBhavE BhUmikAm sUthraDhArE
manyE vishvasThithimayamahAnAtikAm nEthukAmA
nAnAsamsThA Bhavathi BhavathI pAdhukE! narthakIva
Oh Paaduka! As the Lord Ranganatha, in Srirangam as in the stage that
the whole world is, being the chief stage-manager, takes many garbs
suited to the occasion, small or big, You also adapt Yourself to all
His roles. All for the drama of world-Safe-guarding.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
slOkam 799
1) UtthamUr Swamy's anubhavam: Oh PaadhukE! Lord of SrIrangam
performs in many dramas. You participate in every one of these dramas
orchestrated by Him and take the appropriate form so that His efforts
to help the world become fully successful.
Swamy Desikan considers PaadhukAs as an accomplished lady dancer ,
who accompanies the cherographer every step of the way in the many
dances that He performs. For instance , when the Lord took the form
of VaamanA, PaadhukAs became small to fit His tiny feet; when He
became gigantic as ThrivikramA, the PaadhukAs grew without missing a
beat. PaadhukAs are never out of step with the Lord, the Master
dancer/cherographer.
2) SrImath Andavan's anubhavam:The inner meaning is that the AchAryAs
help the Lord at all times, when our Lord takes an avathAram to
protect the world and its beings. Our Lord asked Swamy NammAzhwAr to
help Him in Kali yugam and he incarnated and blessed us with his
dhivya Prabhandhams in Tamil. Like that the AchAryAs follow the
Lord's commands in different ways.
3) SrIrangam is the dance stage of RanganAthan ( Ranga PraTitha
vibhavan Rangan). There He is the master conductor and orchestrates
every thing (Soothra dhAra vrutthi) for His dance. On that stage , He
appears short as Vaamana or tall as Thrivikrama befitting His chosen
role ( Tath vrutthE: anuguNathayA VaamanIm , vyApaneem vaa
bhUmikAm prApthavAn). Oh PaadhukE! You assume appropriate forms
befitting those occasions and join Your Lord in those great dances (
VisvasTithi mahAnADikAm nEthukAmA narthakeeva nAnAsamsTA bhavathi)...
(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
800. mAnE param samAnE prathyakshENAgamEnApi
haricharaNasya thavApi thu vaIShamyam rakshyarakshakathvABhyAm
Oh Paaduka! What an excellent identity between the feet and the
Paaduka! In direct viewing both have equal size and identical shape.
The scriptures too grant equality between them. So far all right. But
the protected-the protector basis reverses the situation. The foot is
but protected by the great protector that You are.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 800
1) UtthamUr Swamy's anubhavam: In the earlier verse , Swamy Desikan
pointed out that the PaadhukAs take the appropriate form fitting the
Lord's feet to join in His efforts to protect the world. Actually ,
PaadhukAs change their sizes and shapes to protect Him. Although
Lord's feet and PaadhukAs have been proven to be equal in glory
earlier, Swamy Desikan opines that PadhukAs are slightly superior in
glory inview of its service to protect the Lord during all His
campaigns. He says: " Oh PaadhukE! By direct and indirect (Vedic)
proofs , it has been established that You and Your Lord's feet have
equal measure of glory . However from the point of of view of Your
protection of Lord's feet , You exceed somewhat the glory of Lord's
feet. You have reached a higher status because of Your role as a
protector of the Lord's holy feet.
2) SrImath Andavan's anubhavam:Oh PaadhukE! In length , breadth and
every dimension, You match Your Lord's Thiruvadi. The only difference
is that You protect and the Lord's feet are protected. The inner
meaning is that there is no difference between AchAryAs and PerumAL.
Without the AchAryA's help , PerumAL's work never gets done. Thus
SadAchAryAs protect PerumAL.
3) Oh PaadhukE! Between You and the Lord's sacred feet , there is no
difference in form, size and shape and saasthrEic principles ( Hari
CharaNasya TavApi prathyakshENa aagamEnAapi maanE samAnam). There is
however one difference inspite of the similarities (SamAnOapi
Vaishmyam asthi). That relates to Rakshya-Rakshakathvam ( Fit to be
protected and that which protects)...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Dear Bhaktas,
As of today, Sri Satakopan Swamin and adiyen have completed the
coverage of verse 800 of the Padhuka Sahasram. Coincidentally, this
happens to conclude the 25th Paddhati of the Padhuka Sahasram. The
number 25 is sacred due to the following reasons.
(1) It is the number of aksharams in the Dvaya Mantram, which
advocates the doctrine of unconditional total surrender to His Lotus
Feet, a concept systematized into a science by Swami NammAzhwar,
Swami Alavandar, Sri Ramanujacharya, and Swami Desikan.
(2) Ma, the 25th letter of the Devanagari alphabet is the EkAksharam
for Thayar. As a result of Her eternal oneness with Lord Narayana,
the Lord begets the name Madhavan. Furthermore, the role of Thayar in
the process of granting refuge to desirous Prapannas has been greatly
extolled by Swami Alavandar in the Chatushloki
salutation "prapannaItikasthOshyAmyaham nirBhayO:" and "Sri ithyE
vachanamathE Bhagavati brUma katham thvAm vayam" (One lifetime is
insufficient to fully comprehend the six meanings underlying the name
Sri, i.e., shriyathE, shrayathE, shruNOthi, shrAvayathi, shruNAthi,
and sriNAthi). Sri Ramanujacharya waxes eloquent in the opening
salutation of the SharaNagati Gadyam eulogizing Thayar as "nithya
anapAyinIm", "aKhila jaganmAtharam asman mAtharam" "ananya sharaNa:
sharaNamaham prapadhyE". Swami Desikan follows the lead of these
great Acharyas "shrEyOmUrthim shriyama sharaNasthvAm sharaNyAm
prapadhyE".
(3) It has great significance in the context of the name Rama: Ra is
the second aksharam in the sequence "ya ra la..." and ma is the fifth
aksharam in the sequence "pa pha bha Bha ma". Taken together this
produces 25. According to Mahavidwan Paramapada Vasi Sri Mukkur
Lakshminarasimhachariar Swamin, when uttered once the word Rama
produces the effect of 2x5=10. When uttered three times as Rama Rama
Rama, this produces the effect of 10x10x10=1000 corresponding to the
1000 names of the Lord contained in the Vishnu sahasranamam.
It is instructive to note that Lord Rama is glorified by Swami
Desikan as "DharmO vigrahavan", "sakruth prapanna jana samrakshaNa
dIkshitha", "sakruth prapannajanathA samrakshaNaIka vrathi", "karuNa
kAkuthstha", "sakrudhavEkshaNath thath kshaNAth" all of which are
intended to bring home the message underlying Lord Rama's Charma
shlokam message from the Ramayanam "sakradhEva prapannAya thava
AsmIthichayAchathE aBhayam sarvaBhUthEBhyO dhadhAmyEthath vratham
mama".
(4) 25 is the number of salutations used by Swami Desikan in the Sri
Stuthi.
Seeking refuge in these assurances and declarations from the most
venerable Acharyas, we offer prayers to the Divine Couple, Swami
NammAzhwar, Swami Desikan, and our Acharyas for successful completion
of the Padhuka Sahasram Kaimkaryam.
Namo Narayana,
SriMuralidhara Dasan
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Dear Sriman Hari Swamin,
Adiyen is most thankful for your note that clarifies any=20
misconceptions caused by adiyen's carelessness.=20
Namo Narayana,
SriMuralidhara Dasan
--- In malolan_net@yahoogroups.com, "msharird" wrote:
> SrI:
> SrImathE rAmAnujAya nama:
> Dear SrI VaishNavas,
>=20
> This reply is meant only for malolan net. I thank SrI MuraLidhara=20
> RangaswAmi for the kainkaryam and eagerly looking forward for the=20
> rest of SlOkams also from SrI pAdukA sahasram. I find in the mail=20
> from SrI MuraLidhara RangaswAmi linkages based on the number 25. On=20
> usage of certain terms, few have surely misunderstood certain=20
aspects=20
> that he was written. I too acknowledge that certain points in his=20
> mail are misleading. Please go through my observations as follows:
>=20
> On his point 1: No comments on the count of aksharams in dwaya=20
> mantram. But his words "a concept systematized into a science by=20
> Swami NammAzhwar, Swami Alavandar, Sri Ramanujacharya, and Swami=20
> Desikan" must not be misunderstood. The term "concept" is not in=20
the=20
> sense "hypothesis/idea" but it is a sAdyOpAyam known from the=20
SAstra=20
> (veda, smrutis, brahma sUtras, itihAsa purANams). The same applies=20
to=20
> the word "science". This should not be treated as the science which=20
> is based on mere pratyaksham and mere anumAnam. Swami NammAzhwar,=20
> Swami Alavandar, Sri Ramanujacharya, and Swami Desikan etc=20
practiced=20
> the sAdyOpAyam and explained/preached it in their works with para-
> paksha nirasanams.=20
>=20
> On his point 2: "ma" is the 25th aksharam.
> "ma" and "mA" are different in their meanings. As he has quoted the=20
> name "mAdhavan", I think he is referring to "mA" and not "ma". The=20
> term "mA" denotes thAyAr SrI mahA lakshmI and it also has other=20
> meanings. The term "ma" which is the 25 th aksharam denotes 25 th=20
> tatvam jeevAtma and few other things. Actually, "ma" based on its=20
> roots-meanings, denotes the jeevAtma. His words "As a result of=20
Her=20
> eternal oneness with Lord Narayana, the Lord begets the name=20
> Madhavan" is very misleading and it is also wrong. Many have taken=20
> the meaning from his term "Oneness" as "SrI mahA lakshmI"=20
> and "VishNu" are not two different Aatmas but Aatma-Ikyam is=20
oneness.=20
> This is wrong. SrI mahA lakshmI is a vibhu Chetana tatvam and=20
VishNu=20
> is another vibhu chEtana tatvam. Their eternal inseparable=20
> association in all manners is such that they treated like a "single=20
> tatvam" divya dampatis =96 The brahma sabdam denotes the divya=20
> dampatis. That is all. SrI tatvam is distinct from VishNu tatvam.=20
The=20
> Lord get the name "mAdhava" not because of oneness that he has as=20
> mentioned but because VishNu is the Lord (pati) of SrI lakshmI=20
(mA).=20
>=20
> On his point 3: I do not want to contradict the mathematical=20
> reference that he has given. But the sAmpradAyaic artham which I=20
have=20
> heard from AachArya is that the name rAma: of SrIman nArAyaNan has=20
> the capacity to convey all aspects =96 1. kAraNatvam (and
> abAdyatvam),=20
> 2. upAyatvam and 3. upEyatvam and hence repeated three times as=20
> essence of sahasra nAma which deals with the kalyANa guNams of=20
> paramAthma SrIman nArAyaNan.=20
>=20
> Thanks & Regards,
> naidhruva mAdabhUshi S. HARI rAmAnuja dAsan (mshari@u...)