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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...)