Padhuka Sahasram-310 (additional reflections)

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Sri:

 

SrimatE Gopaladesika MahadesikAya Namaha,

 

Dear Bhaktas,

 

Sriman Sadagopan Swamin and adiyen had an interesting one-on-one

discussion on the import of the above verse. Since this may be of

interest to a wider audience, adiyen is sharing it on this forum.

 

Adiyen was intrigued at first by the reference to antima smruti

in the above verse " karaNavilayaKhEdhAth kAndhishIkE

vivEkE puruShamupanayanthI pundarIkAkshamagrE " and wondered if our

Paramacharyan had in mind the Bhakti Yogi here. This is due to the

fact that Antima Smruthi is a requirement for a practitioner of

Bhakti Yoga.

 

However,on closer examination, Sri Sadagopan Swamin and adiyen

concluded that Swami Desikan is using this verse as a reminder to

reinforce conviction in Prapannas that the Lord will redeem them at

the end of their lives. How does this come about?

 

At the end of a Prapanna's earthly existence, decay of the senses

sets in. They are in no position to think about the Lord and take

his name. However, true to His assurance in the Varaha Charma

Shlokam, the Lord unfailingly comes to their rescue. In this

process the Padhukas perform the important function of bringing the

Lord to the Prapanna's succour. Hence, the Padhukas verily

remind the Lord of his duty of Prapanna janarakshaNam.

 

In the Daya Shatakam, our Paramacharyan echoes the same sentiment for

Daya Devi in the verse " KaraNavilayakAlE kAndhishIkasmrutiNam ...

Madhavam sAvadhAnam " . Here, Swami Desikan refers to the fact that

Daya Devi alerts the Lord to the state of the Prapanna, who is nearing

the end of his earthly existence and reminds the Lord to proceed

forthwith with the task of granting Moksham to the Prapanna. It is

instructive to note the usage " Madhavam sAvadhAnAm " . Ma is the

ekAksharam for Thayar. Due to the Lord's eternal association with

Thayar, He begets the name Madhavan. It is also helpful to remember

that the benefit of Moksham as a result of SharaNagati is conferred

jointly by the Divine Couple. Furthermore the act of granting refuge

to a Prapanna is a yajna performed by the Lord. This yajna cannot

be completed without the active presence and support of Thayar.

Consequently, Swami Desikan uses the salutation Madhavam sAvadhAnAm

to denote exalted role of the eternal oneness of the Lord and Thayar

in granting SharaNagati to a supplicant.

 

How does this relevant in the context of the Padhukas? It must be

remembered that the Padhukas are verily a manifestation of the Lord's

Daya. Furthermore, it must be borne in mind that the Padhukas are

glorified elsewhere in the Padhuka Sahasram as " BhadrasanasthAyinee " .

The term Bhadram is the name of Bhagavan Nrusimha and Bhadra denotes

Thayar. The Bhadram (protection) facilitated by the Padhukas is the

elevated benefit of Moksham, which is jointly conferred by the Divine

Couple. Thus, the Padhukas denoting Satari Soori, Swami NammAzhwar,

and SadAcharyas in his line are endowed with the joint powers of

Perumal and Thayar. Thus, when a Prapanna is bestowed with the

anugraham of a Sadacharya, there is absolutely no need for concern.

 

The inner meaning is that a Prapanna at the end of his life realizes

Lord Narayana through the Sadacharya, who granted him Prapatti.

 

Namo Narayana,

 

SriMuralidhara Dasan