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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