Thuppul PiLLai- 65- Paadhuka Sahasram- 1008 verses on PadhukA

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SrI:

SrImathE Nigamantha Mahadesikaya namah:

SrImAn venkatanAthAryaH kavitArkika kesarI |

vedAntAcArya-varyo me sannidhattAm sadA hRdi ||

 

May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the

lion among poets and debaters, reside forever in my heart.

 

Dearest Srivaishnavas,

Let us continue to enjoy the greatest work of Swamy- which is Padhuka

sahasram- 1008 verses on PadhukA- THE PADHUKA SAHASRAM is a wonderful POEM

written by Swamy Vedantha Desikan on the sandals of Lord Sri Ranganatha of

Srirangam. It contains 1008 slokas. As Sri Azhagiya Manavala perumAL Nayanar

(younger brother of SrI Pillai lokAchArya) and Sri Vedantha Desikan were

worshipping Lord SrI Ranganathan at Srirangam, both were enjoying the divine

beauty of the Lord. The former was attracted by the beauty of the Lotus Feet

of the Lord and wished to praise the same. Sri Vedantha Desikan wished to

praise the Lord's pAdhukAs. It appears Swamy Desikan felt that the Lord of

Srirangam was saying that it is not enough that the sarva tantra

svathanthrar had composed BhU Sthuthi , Sri Sthuthi , YathirAja Sapthathi et

al, but he has to compose a sthuthi on Swami

NammAzhwAr , His paadhukhai. Thus arose the illustrious SatakOpa sthuthi

known as " PaadhukhA Sahasram ". Sri Azhagiya Manavala PerumAL Nayanar was

going to compose a grantham to be named " Padha Kamala Sahasram ". Swami

Desikan went ahead and completed in record time, a sthuthi on the PaadhukA

of the Lord, i.e. Swami NammAzhwAr .

 

Swamy Desikan composed the 1008 slokAs on PadhukAs in just about 3 hours

time (one yaamam) while it takes about 6 hours for us to recite the entire

1008 slokAs. The Padhuka sahasram could be considered as a kaavyam only for

the name; however it is better referred to as sthOthram. It is divided into

32 divisions called paddhathis. The names of these paddhathis themselves are

quite significant. PdhukA is called SrI Satajith SaTakOpa that is

NammAzhwAr. PAdhukA is NammAzhwAr himself (sloka 23, 30)- says Swamy

Desikan. it is not the four letter NA RA YA NA which is great; It is RA MA

NU JA which is greater; It is SA TA KO PA which is even greater.. Thus,

AchArya is greater than the Lord.. as declared firmly and assertively by

Swamy Desikan in Paadhuka Sahasram. Swamy desikan has said elsewhere

"AchAryAdhiha dEvathAm samadhikAm anyaama namanyAmahE.."

 

We are reminded here of the message from Mettu Azhagiyasinghar at Srirangam

during Kambhan's inauguration of Kambha RaamAyaNam . Sri Lakshmi Nrusimhan

stopped Kambhan and asked him first to compose SatakOpa AnthAdhi and then

get on with his inauguration . Such is the affection of our PerumAl for His

Thiruvadi (SatAri Soori ).Just as Sriman NaarAyaNan's Paadhukai is Sri

satAri (NammAzhwAr ), Kuruhoor Nampi's Paadhkhai is Madhura Kavi ,

RaamAnujA's paadhukai is udaliyANdAn , Swami Desikan's Paadhukai is

NayinArAchAryan , we are Paadhukais ( Thiruvadis ) of our respective

AchAryAs.

 

At many places in paadhukhA sahasram , Swami Desikan celebrates the

sambhandham of his grantham with that of Srimadh Vaalmiki RaamAyanam . The

Upanishads describe 32 ways to worship Sriman NaarAyaNan . Swami Desikan has

helped us with 32 ways (Paddhathis )to worship the Lord's Paadhukhais,Swami

NammazhwAr. This is described in the PrabhAva paddhathi wher AdhisEshan,

GarudA, the Gemset foot stool and PadhuKAs are said to be respected in the

world. Yet, it is the PAdhukAs that are most respected by receiving them

when placed on the head (slokA 58). In the SamarpaNa paddhathi, the pAdhukA

is said to be more glorious than Rama Himself, as Bharatha wanted the

pAdhukAs for administration of the Raajyam (78).

 

The Lord was able to measure the regions in a moment's time only by wearing

PadhukA and thus he won the name Urukrama (281 slokA). Fomration of

pictorial designs is illustrated in various kinds in slokAs 911-970 in the

30 th paddhathi called Chithra paddhathi. It is an excellent paddhathi and

even one who does not sanskrit will relish the rhythmic slokAs; though the

slokAs contain very deep, esoteric meanings. How ThUppul PiLLai wrote such

GREAT slOkas in thousand in such short time!. After all, VishNu GaNTAvataar

is He.. Unique powers of poetic imagery are revealed by Swamy Desikan in

describing the gems set in the PadhukA and their jingling sounds produced

when they move on. It is no exaggeration to admit that the AchArya had made

full use of his poetic talents in this poem. AchArya's poetic genius shine

with matchless skill.

 

(Sri Muralidhar Rangaswamy Swamin and Sri V Satakopan Swamin have been

writing every day on each slokA of this PadhukA sahasram for our enjoyment).

 

You may browse at the excellent web site created by SrI Achutharaman Swamy

on PAdhuka Sahasram.

URL: http://swamydesika.tripod.com/padhuka

 

(The above write up is from the extracts from Sri A. Srinivasaraghavachariar

Swamy's book, SrI VN Vedantha Desikan Swamy's book and Sri Satakopan

Swamin's write up. )

 

I am also giving an extract from our Sri Satakopan Swamin’s write up on one

slOkam in Chithra paddhathi of PadhukA sahasram: (Thanks to Sri Satakopan

swamin for his permission)

 

933rd slOkam

 

paapaadhapaa paadhapaapaaa paadhapaa dhadhapaadhapaa I

dhapaadhapaa paadhpaadha paadhapaa dhadhapaadhapaa II

 

What a marvel! Stops have to be made at the right places when reciting it.

 

The words (padhams ) that come out of the above conglomeration of letters A

,Aa, pa and dha are :

 

paapAth (5) apApAth (6)) , apApA (1)

apAdhapaadhadhapaadhapaa(2) ,

dhapaa dhapaa paadhapaadha paadhapaa (4)

and dhadhapaadhapaa (3).

 

The numbers behind the split of the words formed from the letters A, Aa , pa

and dha are indicative of the sequence in the order of prosody (anvaya

Kramam )of this verse : apaapaa(1)

apaadhapaadhadhapaadhapaa(2)dhadhapaadhapaa(3) dhapaa dhapaa paadhapaadha

paadhapaa(4)

paapaadh(5) apApAth (6).

 

apaapaa(1)= one free from sins (paapam and apApam)/(1)

 

A=akAra Vaachya VishNu BhagavAn's {2}

paadha= at His sacred feet {2}

paadha = of the rays/kathir {2}

paa=that pair of feet storing the power of-

those rays for our protection {2}

 

dhadha =in the case of those , who offer unto Him ,

AchAryAs , who place the Jeevan at the feet of the Lord through Prapatthi

(3)

paath=that which protects (3)

apaa=that which is in the form of abhshEka jalam(3)

dha = of protction(4)

paadha = which it is capable of realizing(4)

paapa=of sin (4)

adha= that which removes(4)

paadha =those feet of VishNu( RanganaathA )/(4)

paadhapaa = those paadhukhAs that protect such sacred pair of feet of the

Lord (4)

paapAth = from sins(5)

apaapapaath= they saved me from my sins )/(6)

 

It is a profound construction to say the least . One can not but marvel at

the genius of this great AchAryan . Sound and meaning are tightly coupled to

celebrate the mahimai of Sri Ranganatha PaadhukhAs .

 

The chithra Bhandham is like this:

 

paa paa dha paa paa dha paa paa

paa dha paa dha dha paa dha paa

dha paa dha paa paa dha paa dha

paa dha paa dha dha paa dha paa

paa dha paa dha dha paa dha paa

dha paa dha paa paa dha paa dha

paa dha paa dha dha paa dha paa

paa paa dha paa paa dha paa paa

 

The English letters for the first P in Sanskrit alphabets and the fifth D

(as in Daya ,GOdhA) makes the above bhandham look like a rectangle. When the

Sanskrit words are used , it will look like a 8X8 Square instead of like a

rectangle as shown above .When you check against rows and columns in the

above Chithra Bhandham , we come across a world of additional meanings .

Sabdha Chithram ( sound pictures for the audio memory ), Artha Vaachya

chithram ( images based on special meanings ) are evoked through this

mathematical (geometrical ) structures (slOkams). It is a source of endless

mystery about the glories of the Lord , His AchAryAs ( paadhukhais),when we

reflect on the individual slOkams of Swami Desikan's master piece of a

KhAvyam , Sri Ranganaatha PaadhukhA Sahasram .

 

Essential Meaning of this slOkam :

 

The paadhukhAs of the Lord are sinless. ( the sadhAchAryAs /NammAzhwAr and

his successors are sinless ). The paadhukhAs protect the lustre of the

eternal jIvans , who are part of the akhila Tanu, Sriman NaarAyaNan ( Sri

Rangan ). They protect the Lord's feet as well , the sacred feet , which

destroy the sins of the jIvans . These PaadhukhAs protect further those ,

who bathe them and partake that Thirumanjana theertham . Swami Desikan

states that he has been protected by the PaadhukhAs of the Lord and the Sri

Paadha-PaadhukhA Theertham and made sinless.

 

Additional meanings:

 

The divya paadhukhAs through their generosity, DayA and vaatsalyam bless one

with all auspiciousness , when approached with reverence .Further they

protect the Lord's feet because of its wonderful love ( prEmAdhisayam) ,

which is the only upAyam for the ujjIvanam of the jIva rAsis . It serves as

a shield against thorns et al during the Lord's sanchArams . It removes the

paapa raasis of the sajAthiyAL

out of immense compassion for them and restores in them the enjoyment of the

Lord ( Bhagavadh anubhavam ). It recognizes that the Lord being up in Sri

Vaikuntam does not help the

Jivaraasis here and brings Him on its back here amidst us to LeelA VibhUthi

and gives us

the Jn~Ana chakshus through manthrOpadEsams to us to see Him and His

splendor here . Since it( Paadhukha) is equivalent to the Lord in its glory

( AchArya PrabhAvam ), it (the PaadhukhAs ) illuminate the Lord's Thiruvadi

further and blesses us with Sri Paadha theertham and removes our ajn~Anam

and destroys our sins completely .It becomes the AasrayaNam to reach the

Lord and to receive His anugraham .

 

AchAryAs are avathAra purushAs and thru their prEmai, kAruNyam for us

establish clearly the parathvam of the Lord for us , clear our minds about

the confusion caused by kumathis , who are virOdhis to VedAntha Saasthra

nirUpitha tattvArthams and rescue us . They give us the pramANams from the

Sri Sookthis of AzhwArs and are bent on removing the paapa raasis of the

jIvaraasis , while being

sinless themselves . They bless those , who help them in their Bhagavadh

AarAdhanam through the prasAdham of the Sri Paadha theetham of the Lord and

sanctify us. They thus remove our

paapams and anishtams .That is what they (AchAryAs/ Divya MaNi PaadhukhAs )

represent and do .

 

The above is by Sri Satakopan mama.

 

All such Greatest slOKAs in just 3 hours is simply the GRANDEST work ever in

the world. “na bhUthO na bhavishyathi.. We will see Paramapadhavaasi Sri

Seva Swamy’s anubhavam now.

(only few paragraphs from his article are translated):

 

The most wonderful creation of the most wonderful AchAryan is PadhukA

sahasram. There can be hundreds of poets born in the world or yet to be

born. None would have created such a poem. No one can deny that this

(PadhukA sahasram) is the creation with wonders. The pAdhukAs, which do not

have any thing in them for being talked about even, have been sung in such

great glories and praises, discovered by Swamy Desikan in PadhukAs. It

caught the entire gamut of Poets spellbound. Even VishwakarmA gets stunned

at the way it is created in one yaamam of night (yaamam- three hours).

Creation is adhbutham; the way it is created is adbhutham;

 

In Naadha paddhathi, Swamy does not hide from us a Rahasyam (secret). Latter

part of the night, Swamy with Bhagawath niyamanam (at the command of the

Lord) takes pledge (sankalpam) and performs saathvIka thyAgam to start

Paadhuka sahasram. He starts: santha:… jayanthi… The Divya Dampathi, who are

having Their “kaLLa” nithrA (Yoga nithrA) wake up.. They wonder as to what

and how it is going to happen. They are curious. The Sarvasakthan; Sarvagnan

Lord Ranganathan Himself is taken aback. “ThUppul PiLLai was sleeping;

Suddenly, he has started off now. How is he going to finish 1008..? Feels it

may be difficult (even for Rangan).

 

The way the poems sprung out of Swamy, the pAdhukAs are excited and start

their beat to take count of slOkAs- Why? (asks Swamy Desikan). That beat-

Swamy listens and composes that also in a slOkA. Nithrayaa dhUramuktha: (How

can They and paadhukAs get sleep?) It is similar to parents being unable to

sleep the night before the son’s most difficult competitive exam.. These

parensts are maathaa dEvi thvamasi Bhagawaan VaasudEva: pithA mE.. jaathas

sOham janani yuvayO: Eka lakshyam.. Swamy himself had written in SrISthuthi.

 

Even pAdhukAs think- How is he going to praise me that can not be praised by

anyone.. So, when Swamy started with a grand gala opening Santha: it strated

counting with excitement and happiness. Padhyaarambhaan gaNayasi.. If

someone is asked to count, they may slip and hence paadhukAs do not want to

take risk. .. swair ninaadhai: What a BEAUTY!

 

ANNan Swamy (Sri Prathivaathi bhayankaram ANNan Swamy) in his Sapthathi

rathnamaalikA refers to paadhukA sahasram as “PaadhukA sthuthi sahasram”.

Meaning, in each slokam, it is thousand praises for paadhukAs - says ANNAn

Swamy proudly. For Ranganathan, there are few hundered slOkas. For His

paadhukAs, have 1000 soThrAs, each one with thousands of meanings. What

AchArya bhakthi! PaadhukA sthuthi sahasram ajasram..

 

Swamy Desikan always likes the simili of sugar and milk.. kshIram sarkara

yEva..yaapirabruthak bhUtha: prabhUthai guNai:.. In Dasaavathaara sthothram,

Swamy says, KrsihNan and Balaraaman are like sugar and milk – more tasty

when combined. Here, in PaadhukA sahasram, Swamy says: the Thiruvadi (Lotus

Feet) of the Lord and His Sandals (PadhukAs) are like Sugar and milk.

Together, they are tastier for our eyes..

 

rangEswarasya yadhidham maNi paadharakshE!

paadhaaravindha yugaLam bhavathIsamEtham

pumsaamupOshithAvilOchana paaraNArham

kshIram thadhEthadhiha sarkarayaa samEtham.. (984)

 

Swamy desikan calls himself mandha buddhi (dull headed) (sloka 1002) after

singing paadhuka sahasram.. similar to VedhAntha dEsika padhE vinivEsya

baalam (in daya sathakam). What can we say about this! In hundred, there was

saahasam; in thousand, here is saahasam. In both, he calls himself humbly as

mandha buddhE and baalam.. (child).

 

One can sing about pAdhukAs in thousands (like Swamy Desikan did). One can

never sing in praise of Swamy’s paadhukA sahasra sthOthram..My whole janmam

(birth) is blessed with the ArAdhanam to you – says Swamy Desikan to

PaadhukAs (dhanya janmaa- 997th slOkam).

 

In 1000th sloka, Swamy plays with words very beautifully: Rangam:

Nruttharangam, antharangam; Due to HayagrIvan (Nruthurangan)’s anugraham

(grace), I am blessed to sing in praise of you, paadhukE! So far, it has

been Srirangam; now it has become bhArathI nruttharangam! Great!

RangaasthAnam rasikamahitham- (in BhagavadhyAna sOpAnam).

 

The translation of 1000 th slokA is thus:

 

Oh Paaduka! You are wont to concede the opportunity, to the consorts Sri and

Bhoomi, who feel they are subservient to You, of privately serving the

Lord's Feet, by subjugating Your own desire to serve the Lord, say in a

stroll, to their longing. I am Your subservient. You ought to grant me too,

the opportunity of privately rendering service to those Holy Feet ! You will

do it, I know. You have enabled me to complete this work and become the

instrument of making this Ranga a stage for Saraswati to dance in delight on

hearing this work. (from Dr VNV Swamin’s book)

 

The slokA 936 is yet another marvel.

 

Yaayaayaayaa yaayaayaayaa yaayaayaayaa yaayaayaayaa

Yaayaayaayaa yaayaayaayaa yaayaayaayaa yaayaayaayaa

 

Just one letter “yaa” Swamy completed the whole slOkA (at least we can say-I

know one slOkA of PaadhukA sahasram by heartJ ; But, even such simple GRAND

slOka has deep meanings:

Translation of this sloka is:

 

That Paaduka,

which collected revenue, being in the throne,

which ensures the auspices for the devotees,

which is the benefactor of True Wisdom on the devotees,

which kindles a yearning for the good things of life (which makes

the devotee look to itself as the Supreme Deity).

Which wipes out enemies (also the sins of the devotees).

Which after attaining to the Lord's feet, is for His travels,

Which helps bring the Lord to us, and which is the Supreme

Aid for the jivas reaching the Highest Goal, that Paaduka has

the distinction of solely being for the Lord.

 

If one places all 1007 slOkas on a balance, the 1008th slokA will outweigh

the other 1007 slOkas- Says Sevaa Swamy. Such greatest slOka is 1008th.

 

Jayathi yathirAja sUkthi: jayathi mukundhasya paadhukaayugaLI |

ThadhubhayadhanAsthrivEdhIm avandhyayanthO jayanthi puvi santha:

 

The great works like Sri Bhashyam of Ramanuja shine forth excellently. The

Paaduka-Duet of Ranganatha, who is the Moksha- grantor shines forth in great

lustre. (The works of Azhvar,

who represents the Paaduka, hold forth in great glee). Sadhus, who cherish

as their wealth the two above, who also make the Vedic mandates really

authoritative, they following the Vedas

implicitly, shine in the world with gusto ! (translation from Sri VNV

Swamin’s book)

 

Swamy Desikan brings the glories of SRI Bhashyam here. SrI Sevaa Swamy

quoets from Sri Annan Swamy’s Sapthathi rathnamaalikA..

 

Jayathi YathirAja sUkthi: Swamy also says: Jayathi mukundhasya

paadhayugaLI.. Then Swamy says thrivEdhIm.. … Then, Santha: Jayanthi…

Bahuvachanam (plural).. What a great poem! Sevaa Swamy rejoices..Also the

Santha Jayanthi PadhukA Sahasram (that started with in first sloka) ends

with Jayanthi santha: Similar to Thiruvaymozhi.. piRandhaar uyardnhE..

 

Thus, this paadhuKA sahasram, is it on par with Sri Bhashyam? Or with

Thiruvaymozhi.. or Sath sampradayam itself? Let us enjoy wondering at its

marvel! – Sevaa Swamy admires.

 

likyEtha paadhukA prabhAva: na likyEtha paadhukA sahasra prabhAva: (One can

write about the glories of PaadhukA; But never about the padhukA sahasram)-

says Sevaa Swamy.

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Namo narayana

dAsan

kavi-tArkika-simhAya kalyANa-guNa-SAline |

Srimate venkateSAya vedAntagurave namaH ||

 

Salutations to Sri Venkatesa, in whom all perfections reside, who is the

teacher of Vedanta and the lion among poets and debaters

 

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