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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

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

611. baDdhAnAm yathra nithyAnAm mukthAnAmIshvarasya cha
prathyaksham shEShashEShithvam sA mE siDdhayathu pAdhukA

There is a special relationship between Bound ones, Nitya sooris, and 
Emancipated souls on the one hand and the Lord on the other. They are 
all seshabhootas (lieges ever) and He, the master, the Seshi. The 
paaduka explicitly proclaims this by containing pearls (Muktas), ever 
(Nitya) bound (Baddha) on itself and behaving as a Sesha to the 
Master. May that paaduka be my goal!

Namo Narayana,

SriMuralidhara Dasan

Muktha Paddhathi 

General: This section dwells on the beauty of the white pearls 
adorning the PaadhukAs . Swamy Desikan has 50 verses to celebrate 
the glory of pearls associated with the Lord's PaadhukAs.

In the first verse of this section , Swamy Desikan refers to the 
first among three doctrines elaborated by Vaishnavite philosophy. 
This is ChEthanam (sentient ). The other two are achEthanam( 
insentient ) and Iswaran( the Supreme Lord). The first doctrine 
itself is divided into the three sub-categories : Bhadda (bound ), 
Muktha (liberated ) and Nithya (eternally freed) jeevans .

All the chethanams and achethaams are created by Iswaran and 
disappear in Him at the time of dissolution of the Universe. Hence ,
the Supreme Lord is recognized as "Seshi") or Ucchishtam in 
the Vedic terminology . Seshi is the final reality , when nothing 
else exists as at the time of MahA PraLayam . At that time , the 
entire creation passes into the primordial matter , devoid of name 
and form and only Iswaran exists as Seshi. He is not subject to 
change , decay or death. He is the progenitor of all as Seshi. Every 
thing is reborn from him at this time of mahA praLayA. Whatever is 
generated from the Seshi is known as Sesha . The relationship between 
Iswaran (Seshi) and His creation (sesha) that decays after finite 
life is known as Sesha-Seshi bhAvam. 

Special Notes by V.Sadagopan (V.S):

Slokam 611

1) UtthamUr Swamy's anubhavam: In this first verse extolling the 
beauty of the pearls on the PaadhukAs of RanganathA , Swamy Desikan 
summarizes the relationship between the Seshi and His chEthanam 
(Baddha, muktha and nithya jeevans). Swamy Desikan says: " May the 
Lord's paadhukAs , where the sEsha-sEshi principle is vividly 
demonstrated become the object of my penance ! " Swamy states that 
the bhaddha , muktha and nithya chEtanAs are incorporated in the 
Lord's paadukAs. They become visible there in the form of different 
kinds of pearls. PaadhukA is sEsha to Lord RanganAtha , the sEshi. 
Pearls on the paadhukAs are sEsha to the paadhukAs that attain the 
role of sEshi. Swamy Desikan skilfully reminds us of the two kinds of 
sEsha-sEshi relationship through this first verse of muktha 
paddhathi: one is between the Lord and His paadhukAs; the other is 
between the paadhukAs and the pearls.

2) Srimad Andavan's anubhavam: Here Swamy Desikan prays for 
sincere and limitless bhakthi to the paadhukais (viz)., Swamy 
NammAzhwAr. PerumAl and AzhwAr are under the control of
those , who display true bhakthi to them. For the paasurams of
AzhwAr described as pearls , PerumAl becomes sEsha bhoothar.
He is under their control. The three kinds of jeevans also are 
SEsha bhoothars to Swamy NammAzhwAr in this context. 

3) "yathra bhaddhAnAm- mukthAnAm-nithyAnAm Iswarasya 
cha sEsha-sEshithvam prathyaksham "says Swamy Desikan . 
In the paadhukAs , the three kinds of jeevans and PerumAL display
sesha-sEshithva relationship. SEsha refers to the one that glorifies
and sEshi denotes the one that gains that glory , the object of that
glory. Swamy prays: " saa mE siddhyathu" May that Paadhukai
grace me and become under my influence?(V.S)






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