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Srimath Vedanta Deshika Paduka Vaibhavam

Today is the thiru-ther for Swamy Deshika (Car festival). Swamy comes along
the mAda veedhis of Aththigiri in a wonderful alankaram on his ratham. In
the evening Swamy adornes the same alankaram as "Sri rama". Similar to the
enjoyment of the Padukas of Lord Srirama by Swamy Deshikan, in his Paduka
Sahasram, let us enjoy further the greatness of the Padukas of our Lord,
Swamy Deshika

Slender are the hearts of thy sandals bereft of your holy lotus touch
The ends yet, remain in bloom beset by the nectar gushing from thy feet
Edify and uphold they, the maxim of servitude to the pious and the holy
Portraying on their way the apogees of enlightenment and nescience - 6

Oh Deshika! Your sandals are slender at the center and broad at the ends.
This is because the ends enjoy constant contact with your lotus feet while
the center is always deprived of this touch. This may be celebrated and
enjoyed in many ways. 

The ends represent our Swamy's disciple fold, who have had the privilege of
being beset by the stream of nectarous knowledge flowing from your feet and
so are in full bloom with knowledge. The slender center depicts those who
were not privileged enough to study under Deshika and are thus unwise and
bereft of knowledge.

The broad ends represent the followers of the darshanam of Ramanuja whose
minds are replete with the essence of the Supreme truth, while the center
represents the adversaries or anya matha vadins who refused to accept the
authority of Ramanuja and so are weak and thin with absolute ajnanam.

They also uphold the maxim of bhaagavatha sheshatvam. Those in the servitude
of a benevolent sadacharya and engage themselves in constant acquisition of
knowledge would remain in full bloom with knowledge, while those who chose
the path of transgressions or bhaagavatha apacharam would remain weak and
far from the grace of the Lord.

Those who have the direct association with the Padukas shine with jnanam or
enlightenment while those who are deprived of it lie weak and unwise. This
indeed portrays the culmination of jnanam and ajnanam or enlightenment and
nescience.

Our Swamy's thiruvadi has the capacity to drive away all the baadhaka malam
or the sins that impede one from attaining the Lord. By doing so they bring
us close to the paada kamalam or the lotus feet of the Lord.

This is inline with Swamy Deshikan's anubhavam in his Paduka Sahasram,
Sannivesha paddhati - 
"madhye kRushA ... Sukha dukha kAShTAM" - Here Swamy Deshika celebrates the
association with the Padukas of Sri Ranganatha to depict the culmination of
sukha and dukha.

Steadfast in deeds remain thy sandals subduing every bristle on their way
Blessed indeed are those swans that received them on their shining crowns
Rules in its fragrance, thy lotus sandals the unabated waves of time
perennial
Pray we unto thy sandals to fill our minds and hearts with its fragrance
imperial - 7

One who remains steadfast at all times with no change is known as a
sthitaprajna. A sthitaprajna always remains steady with respect to his deeds
and does not deviate from it even momentarily. The lotus Padukas of our
Swamy is one of the finest examples of a sthitaprajna. It is ever engaged in
the act of removing all thorns and bristles that impede a noble path. 

During our Swamy's strides or sancharam the Padukas effectively protect his
lotus feet by crushing all the thorns that might be found on the way. Those
who come beseech for knowledge and surrender themselves unto these sandals
will have the thorn of nescience and transgressions removed from their
hearts forever. When our Swamy out of righteous indignation refutes
thoroughly the fallacious interpretations of the adversaries, the same
Padukas effectively remove the thorn of ajnanam from their hearts and make
them followers of Ramanuja darshanam. Our Swamy is indeed the sovereign of
Ramanuja darshanam. Just as how the sandals of Rama subdued all the thorn
like impediments and ruled the kingdom of Ayodhya justly, similar to this
the Padukas of our Swamy removed all the barriers impeding darshanam
sthapanam and thereby helped in fortifying the darshanam of Ramanuja making
it a citadel of sanaatana parama vaidika Srivaishnava srisampradayam. 

The swans here are the adversaries who refused to accept the authority of
Ramanuja darshanam and went on with their fallacious misinterpretations to
the pristine Vedas and Upanishats. Our Swamy in his Yatiraja Saptati says -
"I bear on my lowered head the lotus feet of the great ones whose intellect
possesses the fragrance of the divine works of Ramanuja. At the same time, I
shall not hesitate to place my left foot on the heads of those anyamatha
vaadins for if they wish not to accede to the true purports established by
Bhagavad Ramanuja and try to defend their fallacious systems". These swans
indeed are really blessed for, they on no accord of their own, had the
privilege of receiving the lotus like sandals on their crowns. The
brilliance of the gems studded in the Padukas of our Swamy were so intense
that the luster in the gems studded crowns of these adversaries completely
disappeared. Flooded in the brilliance of the wisdom emanating from the
Padukas on their crowns, the adversaries immediately became followers of
Ramanuja sampradayam submitting themselves to the mercy of these Padukas.

The Padukas of a devout bhaagavatha have an added virtue. They even have the
perennial time in their servitude. Swamy Deshika in his Paduka Sahasram
Chitra paddhati says - "kAdupAsya sadA lokA .." This follows a particular
bandha sancharam. But, there is a hidden import here. If only the first
padam is reversed then it reads as - "kAlo dAsasya pAdukA" - implying to say
that time is not only the Padukas of the Lord but also the Paduka of his
servients or bhagavathas.

Such is the greatness of the gem studded lotus sandals of our Swamy. We pray
unto them to fill our minds and hearts with the divine aroma of Brahmajnanam
and make us worthy subjects of our acharya saarvabhouma - Swamy Deshika.

Holy are his sandals showering merciful benediction
Seekers embrace these sandals desiring worldly emancipation
Dark and deep are these sandals akin to a rain bearing cloud
Benevolent and uplifting are these sandals that free us from every shroud -
8

(Ashtaara chakra bandham)

This verse speaks about the greatness of our Swamy's Padukas or his sandals.
Swamy Deshikan extolled the Padukas of Sriranganatha in a 1008 verses. But,
as Swamy Deshikan himself says "AchAryAdiha daivatAM samadhikAM anyAM na
manyAmahe", the Padukas of one's acharya are superior to that of the Lord
Himself. 

Our Swamy's Padukas always shower those in its shade with its munificent
katakshams and anugraham. Those that are tormented on this earth due to the
afflictions of earthly transmigration, submit themselves to these Padukas to
gain emancipation from this world and to attain the eternal bliss of divine
communion. Paraman's benevolence is often compared to a rain bearing cloud.
A cloud makes no distinction of any sort and showers everywhere without bias
to bring in prosperity and bliss. Similarly, the Padukas of our acharya are
compared to the rain bearing cloud, which are dark and deep. Our Swamy's
Padukas make no distinction when bestowing grace and benediction to those
seeking refuge in its shade. 

It is dark like a cloud, as it is laden with mercy, compassion, anugraham,
kataksham and krupai. It is deep as it is complete with all the esoterical
truths and one association of a Jivan with such a Padukai could bestow on
him the wealth of Supreme knowledge. The Padukas are most benevolent and
uplifting as they are capable of freeing us from every ajnanam or shroud
that covers us due to our earthly influences and repasts (karma).

Significance of this verse - This verse is set to Ashtaara chakrabandha, in
the formation of an eight spoked wheel. To read the verse from the bandham,
do the following. Read the first line from North to South, second line from
Northeast to Southwest, third line from East to west and the fourth line
from Southeast to Northwest. All the lines have a common word that is
"Sandals" that is the theme of this verse. An example of this usage could be
seen in Swamy Deshikan's Paduka Sahasram.

Merciful are his Sandals, showering benediction on its trail
Uplifting are his Sandals, that puts us on a spiritual sail
Divine are his Sandals, that make us go through the holy aisle
Sanctified are his Sandals, that emancipate us from the worldly gale - 9

(Ashtaara chakra bandham)

This verse speaks about the greatness of Swamy's Paduka or his sandals.
Swamy Deshikan himself says - "Eththimanathezil jnAnaviLakkai ... Munnam
peRRadarkke" - One has to be ever grateful to one's acharya for it is them
who light the lamp of knowledge in the minds of disciples driving away the
gloom of nescience. The help offered by them is so vast that even Paraman
cannot find a means to repay them. It is the duty of a disciple to be ever
in the servitude of his acharya and to spend his time celebrating and
eulogizing the glories of his acharya. 

Our Swamy's Padukas are ever merciful and they are unacquainted with the
virtue of indignation. They always inundate those in its shade with their
abundant benevolence and benedictions. They leave a mark of their anugraha
vishesham where ever they go. Our Swamy's Sandals are indeed uplifting and
divine that puts us through a spiritual sail and makes us go through the
spiritual aisle. This is the aisle that leads to Parampadam and is lit
brilliantly by apostles of yore with the lamps of sharanagathi.  The lamps
of sharanagathi here imply the various sampradayic texts that have been
authored on the shastram of prapatti based in the Upanishadic purports and
the srisooktis of Yatiraja. 

Those that are tormented on this earth due to the afflictions of earthly
transmigration, submit themselves to these Padukas to gain emancipation from
the gale of this samsara and to attain the eternal bliss of divine
communion. Our Swamy's Padukas are like the rain bearing cloud. They make no
distinction of any sort and showers everywhere without bias to bring in
prosperity and bliss. It rains torrentially with showers of nectarous
knowledge on those who have adopted the parama vaidika Ramanuja darshanam
and the same cloud thunders down heavily with lightening on those swans
belonging to the anya mathams who have taken the path of advocating false
purports and misleading interpretations. 

Significance of this verse - This verse is set to Ashtaara chakrabandha, in
the formation of an eight spoked wheel. An example of this usage could be
seen in Swamy Deshikan's Paduka Sahasram. To read this verse from the
bandham - Read the first line from north to south. Second line from
northeast to southwest. Third line from east to west and the fourth line
from southeast to northwest.

Lotus like are his eyes, graceful and benevolent
Lotus like are his feet, sanctuary of the lost and seeking
Lotus like are his actions, soft, uplifting and gentle
Lotus like are his words, full of fragrance and purport
Lotus like are his Padukas, sanctified and divine
Lotus like are his Padukas, bringing us close to the Eyes of Lotus - 10

(Acharya Paduka Bandham)
Beseech we the holy feet of Sriman Nigamaantha Maha Deshikan

This verse is enshrined to celebrate and glorify our Swamy's noble virtues.
The special significance of this verse is to celebrate the vaibhavam of our
Swamy's Padukas. All the noble virtues of our Swamy are here compared to a
beautiful lotus.

His eyes indeed are most graceful and merciful, full of kataaksham and
anugraham. They are indeed bright and shine forth with luster due to his
immense Brahma jnaanam. His eyes are indeed powerful as they have the
capacity to free Jeevans of all their sins and to make them adopt the path
of self-surrender. One benevolent glance of his eyes is indeed sufficient
enough, to give one a spiritual awakening. His lotus feet are like the
sanctuary to souls suffering from the afflictions of samsaara. They are like
the guiding lamps to seekers of moksham. They are indeed the cool refuge,
supplicating at which, earthly souls might attain the greatest
purushaartham, which is Srivaikuntam. 

His actions are soft and gentle like the freshly bloomed lotus. His regal
stature with sheer monastic semblance is a great delight for soar eyes.  His
person has the fragrance of Brahma gandham as his mind is always in close
association with the lotus feet of Sriman Narayana.

His words indeed are always full of fragrance and purport. They have the
fragrance of devotion and are deep with esoterical content. His sermons
permeate the air with divine aroma. They reverberate the air with the
proclamation of prapatti, the ultimate and sure means to attain Paramapadam.
His words are always in harmony with the sayings of the masters of yore and
the dictums of the imperial Vedas. His Padukas are indeed the most
sanctified and divine. Swamy Deshikan himself says that, the Padukas of
one's Acharya are superior to that of the Lord Himself.  Our Swamy's Padukas
always shower those in its shade with its munificent kataakshams and
anugraham. Those that are tormented on this earth due to the afflictions of
earthly transmigration, submit themselves to these Padukas to gain
emancipation from this world and to attain the eternal bliss of divine
communion. 

The thiruvadi of a sadacharya are like twin lotuses. Swamy Deshikan attests
to this fact by when enjoying and celebrating the thiruvadi of Yatiraja as -
"Yatichakravarthi padapadma paththanam" in his Yatiraja Saptati. The
profound influence of Lotus on a sadacharya is seen in this verse. This is
attributed to the fact that the thiruvadi of a sadacharya are like lotuses.
A disciple is always known as the thiruvadi of his acharya. A disciple
having resorted to the lotus feet of a sadacharya for knowledge becomes the
jnana putra of his acharya. Th mind and heart of a disciple blossoms with
the fragrance of Supreme knowledge due to the association with the lotus
feet of his acharya. The association with the lotus feet of his acharya
becomes so profound on the disciple that all his actions and attributes
inherit the virtue of being lotus like. It is therefore of no protest to
call them as padmodbhava or the lotus-born. 

The Eyes of Lotus here refer to "Pundarika akshini", the Eyes of Emperumaan.
Perumal's eyes are like the beautiful lotus that has blossomed on a slender
stalk due to the shining rays of the Sun. Our Acharya's Padukas are indeed
like the lotus, supplicating at which, one will be taken close to the Eyes
of Lotus, which is Paramapadam. The beautiful Padukas inside the lotus also
signify that our Acharya's Padukas reside eternally in the lotus of our
hearts. Swamy Deshikan in Paduka Sahasram, Rekha paddhati celebrates the
beauty of the sandals of the Lord saying - 
"sUchayantIM svarekhAbhiranAlekhya sarasvatIM | alekhanIya soundaryAM
Ashraye maNipAdukAM" 
Similarly the beauty of the Padukas of our Swamy are also beyond description
and cannot be captured by mere words.

Significance of this verse set to "Paduka Bandham"

This verse is set to Paduka bandham that enshrines two Padukas inside an
eight-petal lotus. The originator of this Bandham is Swamy Deshikan. An
example of this usage could be seen in Swamy Deshikan's Paduka Sahasram.
Deshikan, in the Chitra Paddhati of this magnum composition enshrines a
Shlokam (#949) that is popularly known as "Yantra Shlokam". The letters in
this Shlokam when traversed form two beautiful Padukas in the middle of an
eight-petal lotus. This is perhaps Deshikan's way of expressing his deep
devotion to Ranganatha by inscribing His holy sandals in words, in the
middle of an eight-petal lotus. This also signifies that Swamy Deshikan, by
means of his poetic elucidations, has indeed confined the great Padukas of
Sri Ranganatha within words. This verse portrays a similar traversal in
words. All of Swamy's virtues are here being compared to a lotus. It is sung
in order to extol the glories of asmad paramaacharyan paramahamsetyaadi
Srimannigamantha Maha Deshikan. The verse begins and ends with the same
word, signifying it to be a garland that is presented at the feet of Swamy
Deshikan. To read the verse from the bandham - Read from the center of the
flower, go along the petal and return back to the center. Every line here is
represented by two petals of the flower. Read the last two lines on the rim
of the two Padukas to finish back at the center of the lotus.

Oh Deshika! Kindly pardon the temerity of this writer who out of ajnanam
thinks that he possesses the intellect to glorify your infinite auspicious
virtues. One might even glorify the greatness of the Lord in entirety but
will it ever be possible for one to write on your infinite glories and
auspicious attributes? May this garland of flowers adore the lotus feet of
our Deshika. May his teachings dawn the Sun of Jnana on us. Let us
contemplate on his feet to keep us far from all transgressions.

mangaLam deshikendrAya mahanIya guNAya cha
Chakravarthi tanUjAya sArvabhoumAya mangaLam ||

vAzhi vyAkhyAmuddirak kai !!!
vEdAntasUri charaNau sharaNam prapadye !!!


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