Thuppul ammaan padamaamalare Part II - Swamy Deshikan Thirunaksha tram celebrations

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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 !!!