sriman venkata natharya kavitarkika kesari
vedantacharya varyame sannidhatam sadahrudi
Sri Ranganatha Paduka Sahasram is a famous devotional work of Vaishnava Acharya #SriVedanta_Desikan (14th Century.) It consists of 1008 verses on the pair of padukas (sandals) on which the lotus feet of Bhagavan Srihari Sri Ranganatha (Sri Maha Vishnu) rests. Any devotee while singing the glory of the God always pays tributes first to His feet and then moves up. This is our tradition, but our Swami has taken one step forward. Instead of the feet, he has started from the sandals. The 1008 stanzas were created by the grace of Paduka Devi Herself through Swami Desikan in one night. He himself humbly accepts that he has been only an instrument.
This epic was created as a result of a literary contest with Alagiya Manavala Perumal, a theologian of a slightly different discipline, who was able to compose only 300 verses during the same allotted period. Though we say one night time period, the work is said to have been composed in the third quarter of the night (one yamam). The earlier two quarters were devoted by Swami Desikan to Yoga and sleep induced by Yoga. The central theme of the Paduka Sahasram is Prapatti, the Vaishnava concept of complete surrender to God. Swami Desikan also explores the monism as expressed by the Vishishtadvaita philosophy. The greatness of the divine sandals have been sung by succession of poets over the centuries. But the heights of such rapturous ecstasy can be seen in Paduka Sahasram by Vedanta Desikan which is full of beautiful poetry, of superb devotion, of conceptual density of philosophy and mythology, of poetic gymnastics, of lilting rhyme, and of majesty of language.
Swamy Desikan followed a unique method of classifying the contents of this Mahakavya. Previously authors used to divide them into Sargas, Sthabakas or Kandas. He divided them into Paddatis.There are 32 chapters in it. Each chapter is called Paddati (procedure) or system. The word Paddati literally stands for foot steps. Swami Desikan conceived this epic poem to recall the auspicious sounds of the 32 foot steps made by the holy sandals of Sri Ranganatha, which are identical to Swami Nammazhwar.
The mahakavya starts with wishing victory to bhagavathas and ends with the same wish.
The first 14 paddatis are considered to be the first half and the remaining 18 are the second half.
The first two paddatis #Prasthaavana and #Samaakya contain Bharata revealing to the world the greatness of padukas and details of #Nammalzwar acquiring the name of Paduka, himself being known as Satagopan.
The Prabhava Paddati expresses the greatness of Paduka owing its origin to Ramayana.
He explains that the Lord’s sandals and Nammazhwar are one and the same.
It is described the sacred sound arising from the movement of the Lord on His Padukas is equal to the sacred sound of Thiruvaimozhi arising out of Sri Satakopa’s mouth and Sri Paduka Sahasram emanating out of his own mouth.
Lord’s padukas were an extension of the Lord’s mercy, and played the unifying role of bringing together God and devotee
Swami Desikan discusses in the 32 paddatis the comparative benefits of bhakti and prapathi (surrender) and shows that compared to bhakti, prapathi is the easier path. #Prasthva_Paddati is the first of the 32 steps . The number 32 has significance in Srivaishnava sampradhayam ( 32 apacharams to be avoided in Bhagavadh aaradhanam , 32 Brahma Vidhyas , 32 principles of Bhagavath Raamanuja Darsanam ranging from Prithvi to the Lord.)
In the first chapter of Paduka Sahasram #Prasthva_Paddati, Swami Desikan expresses his apprehension about attempting to eulogize the divine Paduka—a feat not even ventured by the revered Vedas. Even these repositories of knowledge seem to admit the impossibility of capturing the essence of the Lord’s Paduka within their extensive teachings. Undaunted, Swami fearlessly embarks on this literary odyssey, acknowledging the audacity of his endeavor. He understands that his clumsy efforts to praise what the Vedas have left untouched might amuse Lord Ranganatha and provoke his laughter. Yet, Swami interprets this amusement as a service to the Lord, as humor (hasya) is also a sentiment (rasa), ensuring that his attempts to extol the glory of the Paduka do not go in vain. This narrative unfolds the profound magnificence of the Paduka and showcases Swami Desikan’s humility.
Sloka1. Santa: Sriranga PruthvIsha CharaNatrANasheKharA:
Jayanti BhuvanatrANa padapankaja rENava:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Great men bear on their heads, with a great relish, the Paaduka of Sri Ranganatha (the Lord's Sataari=Nammazhvar). For this reason, they shine gloriously, the dust from their feet being potent enough to grant protection (and salvation too) for all the worlds. Why do they triumph ? They carry on their heads with bhakthi, the divine sandals that protect the sacred feet of Lord Ranganaatha, the emperor of the Universe. Hence they triumph, those divine sandals.
Swami Desikan emphasised like the Sadacharyas before and after him that the attainment of Sadhgathi by the Jeevans is due to the strength and power of the Acharyas and sambhandham with those Acharyas. At his very end of his Magnum opus, Rahasya Traya Saaram, Swami Desikan concluded therfore “manyE Balam". We have to understand and revere the Guru parampara (Acharya VamsO j~nEya:) for that reason . The first Acharyan in Sri Vaishnava tradition is SRIMAN NARAYANAN, THE SARVESWARAN. He lights the eternally shining lamp of sampradhayam and illumines the mind of the next Acharyan. Through a line of succesion, Nammazhwar or Thirukkuruhoor Satakopan occupies a key place in our Acharya paramparai.
He is celebrated as the Prapanna Jana kutasthar and our Kula pathi (founder-seer). The Divine Feet constitute the ultimate solace for all sorrows. #Nammazhwar, the soul of the twelve great Vaishnava Azhwars, right in the very first stanza of his immortal work, glorifies the Divine Feet: tuyarvaru chuDar aDi , that is, ‘the glowing feet of the Lord - here it can be taken as He is referring to the Paduka instead of the actual feet, which blasts off all gloom and grief’. uyarvaRa uyarnalam uDayavan, says he: ‘The Lord’s glories and qualities are of the superlative kind; there is nothing greater than this’. According to Vaishnava tradition, it is the Lord’s feet, here Paduka that have incarnated as Nammazhwar. He himself has stated in his Periya Thiruvandhadhi (paasuram 31) that "By becoming servants of the Lord, we have verily become as it were HIS sacred sandals (paadhukhas)". That is our key revelation on Nammazhwar being considered as the Padhukai of the Lord of Srirangam. Swami Desikan elected therefore to celebrate the Padhukais of the Lord of Srirangam instead of the Lord's Lotus feet themselves. The vertical line or lines worn by the orthodox devotees of Vishnu on their forehead is the symbol of the Lord’s Divine Foot. The lotus feet of the Divine are ageless and faultless, they eradicate all our misdeeds – so goes one Vedic mantra: caraNaM pavitraM vitataM purANaM yena pUtas-tarati dushhkRtAni. This is the mantra which is customarily used when we ritually wash the feet of elders, mystics and Acharyas.
The initial paddhatis of the work draw inspiration from the Ramayana of Valmiki, reflecting its poetry and philosophy in its verses. The episode of Bharata receiving the sandals of his brother Rama to place them upon the throne of Ayodhya to begin his regency is conceived as the crux of the epic, interpreted with great spiritual significance. The sandals are construed as the perfect symbolism of divinity. In Vishnu temples in some regions, the paduka (sandals) of the image of Bhagavan Vishnu are known as the Satari, which is like a crown placed reverentially on the heads of devotees who receive it with humility with one hand on the mouth, as if to keep it shut. In Sri Vaishnava tradition, the Lord's Paadhukais are considered identical to Acharyan and particularly, Nammazhwar, who is revered as Satari Suri. The PadhukhAs are hence known as "Satakopam" and is placed on our heads at the sannidhis of Bhagavan to remind us of the Acharya Sambhandham. It is our deep belief that a Jeevan can attain sathgathi only through the strength and power of one's Acharya.
The classic instance of this act was first performed by Bharata, when he received the paduka (sandals) of Bhagavan Sri Rama. But before he received it, he requested Sri Rama to wear the sandals once and remove them. Valmiki, in his Ramayana, describes this act of Rama stepping on the paduka and stepping down. The esoteric significance of the act is as follows – Rama is requested to step on the paduka so that they may receive the spiritual vibrations from Bhagavan and become so sacred as to be venerated and worshiped by Bharata for the next fourteen years, the exile period of Sri Rama. This is what Vedanta Desika thinks and says in verse 113 of his work Paduka Sahasram.
The PAdukAs of the Divine are more powerful than the Divine itself. So when Bhagavan Vishnu is on the point of embarking on a commitment to walk through the forests for the next 14 years, he is relying on the power of the paduka to protect Him and His feet. Now that Bharata is asking for them, that means separation from them as far as Rama is concerned. He is now stepping over them and stepping down from them so as to receive the spiritual vibrations from them and thereby receive the energy of Bhagavan Sri Rama to sustain the challenge of walking barefoot through the entire forest. So Vedanta Desika says (verse no 116) – “If he did not do it, how could he have walked through the rough ground and dense shrubbery of the Dandaka forest with bare feet for so long?”
The paduka is greater than even Vibhishana and Sugriva – says Swami Desikan in verse 231 – “Oh wonderful sandals, You are certainly equal to Vibhishana and Sugriva in that all three of you support the divine feet of Bhagavan on your head; but you are even greater than them, since you were coronated first. Here the reference is to the chronology of events in the Ramayana. In another verse, he says – Rama is the support of the entire Universe; but You, the sandals are the support of Him.”
“You are greater than Rama”, continues the poet again: “Oh paduka, You are even more glorious than Rama, whose glory pervades all the three worlds. For, if not, how did Bharata, who wanted only Rama, accept you as security for return of Rama? (Verse 108). It is common knowledge that a thing pledged as security has a greater value than the money lent.
In the eighth Padhdhati, named “niryātana-padhdhati,” Swami unfolds a tale of how Paduka Devi safeguards her subjects from the Lord’s righteous wrath. This story originates from the moment when Lord Rama aimed the Agneya-astram at Samudra-Raja (the Ocean), yet the ocean defiantly resisted its impact. Swamy ponders the mystery of how the Lord’s arrows failed to affect Samudraraja and comes up with a solution imbued with poetic brilliance. During the grandeur of the Paduka-pattabhisheka (coronation of the Paduka), the sacred waters from the Paduka flow into the Tamasa and Sarayu rivers, eventually merging with the vast ocean. Now purified by the coronation waters, the ocean is enveloped in the divine aura of the Paduka Devi. Consequently, Rama’s arrows prove ineffective against Samudraraja, who seeks refuge in the protective embrace of the Paduka. The underlying message conveys that with the Acharya’s blessings, a shield is raised against the Lord’s formidable wrath, as our Lord venerates both Daya and the Paduka.
Another important thing which Swamy Desikan mentions in Slokam 5 is that Paduka Devi does not distinguish between the lowly people and the great souls and leads everyone to the Lord equally. What a great blessing this is for us!
Slokam 5: neechEpi Hanta Mama MUrDhani NirvisheSham TungEpi YannivishatE NigamOttamAngE PrAchEtasapraBrutiBhi: PraThamOpagItam StoShyAmi RangapatipAdukayOryugam tat
Meaning: I am going to sing the praise of the Paadukas of Lord Ranganatha which were 1st sung of by Sage Valmiki and others, being emboldened by the fact that these Paadukas make no distinction between the low and the high, they being pleased to sit on my lowly head as well as on the highly-revered Upanishads without a partiality.
Special Notes from V. Sadagopan: 1) Hanta! (What a wonder!): Swami is astonished here by the miracle of the sacred Paadhukhas of the Lord adorning with out hesitation the heads of the lowly ones and the most sacred Upanishads (head of the Vedas: veda Siras). Swami says that the PaadhukhAs do not discriminate (display nirvisEsham or Taaratamyam) between his "lowly" head and that of the lofty Vedas.
tad-vishhNoH paramaM padaM, say the Upanishads, punning on the word ‘padaM’ thus meaning the Divine feet are the supreme. Desika continues in that strain: Lord Vishnu’s divine feet are the origin of the sacred Ganga (the river Ganges). But under the divine feet of the Lord there are the Padukas of the Divine. So Ganga has this constant communion with the divine feet. That is why, probably, says the poet, Lord Shiva has always Ganga on His head, because He feels, keeping the Ganga on His head is actually keeping the Divine sacred feet of Lord Vishnu on His head.
Sloka33. VedOpabruhmaNakutUhalinA NibaDdham VishvamBharAshrutiBhavEna MaharShiNA Yat VyAsEna yaccha MaDhusUdhanaPAdharakshE! DvE ChakshuShI TvadanuBhAvamavEkshitum Na:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The two works, Srimad Ramayana and Mahabharata, which were given by Sage Valmiki and by Sage Vyasa respectively, for assisting in the transmission of the Vedic thought to people-are the two eyes serving us to perceive your greatness.
Uttamur Swamy's anubhavam: The glory of the Lord's Paadhukhais have their basis in the Vedas. That basis is elaborated and celebrated by Sage VaalmIki in Srimath Raamayanam and by Sage Vyasa in Srimath Bhagavatham .This verse points out that the above two works of Sages VaalmIki and Vyasa serve as two eyes for experiencing the glory of the Lord's Paadhukhas . Sage VaalmIki describes with reverence the glory of Sri Raama's Paadhukhas worshipped by Bharatha . In Bhagavatham , Vyasar describes the story of Uddhavar ,who received the upadesam directly from Lord Krishna on Moksha Dharmam, after that upadesam, Uddhavar carried Lord Krishna's Paadhukhais on his head and worshipped them at BadarikAsramam. In many other puranas also , Vyasar extolls the Prabhavam of the Lord's Paadhukhas .
Slokam 37. BhaktiprahvapurapraBhanjanajatAvAtIsanIdaspura
tchUdAragvaDhavAsanAparimaLastyAnE stuma: PAdhukE RangakshONiBrudhamGripadmayugaLIpUrNaprapatthE: Phalam Nishchinvanti VipaschitasshamaDhanA nityam yaduttamsanam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
We praise the Paadukas which have acquired a strong fragrance from the Konrai blossoms derived from the head marked by knotty locks of hair, of Siva (the conqueror of Tripura), who is bent-headed at the Lord's feet with deep devotion. Vidwans, whose great wealth is their self-control, give the considered verdict that the status of ever-bearing the Paadukas on one's head is the reward and fruit of one's total surrender performed at the lotus feet of Ranganatha.
Utthamur Swamy's anubhavam : The tranquil sages known for their strength of penance (thapo bhalam) adorn Sri Ranganatha Paadhukhas on their heads and assert that act is equivalent to attaining the fruits of complete Prapatthi through mind , speech and body .In a similar vein , Ahirbudhnyan ( Parama Sivan ) stands witness to the glory of Lord RanganAthA's PaadhukhAs by adorning them on His matted-locks decorated with the golden yellow KonRai flowers. Through this sambhnadham , the Lord's PaadhukhAs are infused with the fragrance of the KonRai flowers decorating thejatai of Parama Sivan. By this display of His devotion to Lord Ranganatha's Paadhukhais , Parama Sivan, who destroyed the three cities through His roar demonstrates that He stands in the front ranks of Sri Vaishaavas.
In the thirty-first Padhdhati, named “nirveda-padhdhati,” Swami implores Paduka Devi that after complete surrender, any inauspiciousness faced by him would tarnish the renowned reputation of Lord Rama’s Paduka as a savior. This is expressed rhetorically, emphasizing the belief that those who surrender at the feet of Lord Rama are shielded from any inauspiciousness, aligning with the sentiment, “न वासुदेव भक्तानामशुभं विद्यते क्वचित्” (na vāsudeva bhaktānāmaśubhaṃ vidyate kvacit).
The individual verses arising from the power of Swami Desikan's Hayagreeva mantropasanam are very powerful in their mantric significance. The Andavans of Srirangam, who worship the Mani Paadhukhas of Sri Ranganatha in their daily Aaradhanam have identified individual slokas for japam and Dhyanam to realize specific siddhis. The Lifco Company of Madras has produced a small monograph on the individual slokams with such maantric significance and has given the sankalpams for the japam of these slokams with the guidance of the Andavans of Srirangam. This booklet also contains the yantrams with bheejaksharams at the center for the ladies of the house to draw in the puja grahams of their houses as kolams (Rangalis) as the accompaniment to the japam and to invoke (aavahanam) of the Lord wearing His sandals (Lord and Nammazhwar) on individual days of the week. There have been repeated demonstrations of the siddhis arising out of such japams of the individual slokams of Sri Paduka Saharam in many people's lives. People performing Mantra japam of individual slokams have attained the fruits of their efforts to achieve loukika and Vaidhika purushaarthams.
The inner meaning of every verse of the PAdukA-Sahasram has something to do with the glory of the Guru. In fact the PAdukA of the Divine is equated to the Guru or Acharya. The Grace of the Guru is considered to be more powerful than the Grace of the Lord Himself. We realize that even if we surrender to God we are not able to ingratiate ourselves into the Lord's favour. A Guru actually pleads for us with the Lord on our behalf. In fact there is a saying: Shive rushte gurus-trAtA, gurau rushte na kaScana meaning, When the Lord is angered the Guru becomes the saviour but when the Guru is angered, nobody can save. We need the Guru for this role of his.
In essence, Sri Ranganatha Paduka Sahasram is a celebration of one's Acharyas and the celebration of the acharya-bhagavadh sambhandham. It is therefore a PaarayaNa grantham like Srimadh Raamayanam of sage Valmiki. When one does Paarayanam of Ranganatha Paduka Sahasram, one enjoys the Lord of Srirangam directly (pratyakhshamiva Samvruddham). When we recite the hundred slokas of the paddhati known as Naadha Paddhathi with devotion, the Ranganatha sevaka can experience literally the “Gathagathani " (the hither and thither Sancharam) of the bell-studded padhukas of the Lord of Srirangam. The most beautiful sounds of his sancharam as the Lord leave His aasthanam in Srirangam and coming to our Puja Grahams have been captured by Swami Desikan. One experiences the different mellifluent sounds of the Lord's bell-studded Paadhukas as His Paadam Thaangis (Periya and Siriya Thiruvadis) carry him on their back and engage in the steps used in transporting Him known as Simha Gathi, vyAgra gathi and others.
The particular slokam of Sanchara Paddhathi extolling the glories of Srirangam is the 312th slokam:
satyAlokAth sakalamahithAth sthanathO vaa RaghUNAm sankhE maatha: ! samadhikaguNam saikatham sahyajAyA : I poorvam poorvm chiraparichitham paadhukE ! yath tyajanthyA neethO naathastadhithamitharanneeyathE na tvayAasou II
Meaning: O Paadhuke! You brought Bhagavan first from Sri Vaikuntam to Satya Lokam, the world of Brahma Devan. Then you brought Him over to the house of Raghus at Ayodhya. Thereafter, you carried Him to Srirangam. He has not ventured out anywhere else since arriving at Srirangam on Your back. Therefore, I conclude correctly that there is no place superior to Srirangam. Srirangam is indeed the Divya Desam celebrated by 11 AzhwArs through 247 pAsurams of the Naalayira Divya Prabhandham. This is where AndaL, Kulasekhara Azhwar, Tondardipodi, ThiruppanazhwAr, Yatirajar joined the Lord. AndaL and Thiruppanazhwar merged with the Lord in person; the rest ascended to Sri Vaikunaam at this Divya Desam. Periya Nambi, Parasara Bhattar, Vadakku Thiruveedhi Pillai, Pillai Lokacchar, his brother and author of Acharya Hrudhayam and many other Acharyas were born here. Acharyas like NathaMuni, AalavandhAr Swami Desikan, ManavAla MaamunigaL and other Acharya Purushas lived here and offered their worship to Sri Ranganatha and His Paadhukhas.
Whenever we refer to the divine feet it is customary to refer to them as lotus feet. The lotus flower is an ancient divine symbol. Its unfolding petals suggest the expansion of the soul. The growth of its pure beauty from the mud of its origin holds a benign spiritual promise. The fact that though it grows amidst mud and slush, it does not carry even an iota of its unclean surroundings, is an indication of how pure the Lord’s feet are in spite of the fact that, all the time, they are being touched by all and sundry in the entire world.
Swami Desikan himself concedes that it would be impossible to write or speak about the limitless auspicious attributes of Sri Ranganatha's Paadukas .He says: "Even if the vast expanse of the sky were to be made into a writing paper, even if the content of the deep sea were to be used as the writing ink and even if the thousand-headed Adhiseshan were to be assigned the task of writing about the immeasurable kalyanaa gunas of the Lord's Paadhukais ,it would be an impossible task to record fully their prabhavam." This is a conventional reverential approach of a poet, when he deals with a sacred theme.
SLOKAM 1,008: JAYATHI YATHIRAAJASOOKTHI: JAYATHI MUKHUNDASYA PADHUKHAA YUGALEE I TADHUBHAYA DHANAA: TRIVEDHEEM AVANDHYAYANTHO JAYANTHI BHUVI SANTHA: II
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
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 luster. (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 great gusto!
Special Notes from Sri. U.Ve. V. Sadagopan
Jayathi Yathiraaja sookthi: Jayathi Mukundhasya pAdhukA yugaLeeTadhubhaya dhanAs-thrivedheem avandhyayanthO jayanthi bhuvi Santha:
1) UtthamUr Swamy’s anubhavam: The commentary on Brahma SoothrAs known as SrI BhAshyam will thrive in this world . The PaadhukAs of MukundA , who confers the boon of Moksham will last forever here in their glory. Those righteous people, who carry SrI BhAshyam and the Lord’s PaadhukAs on their heads as their entire wealth will follow the principles established by the VedAs without fail and will be celebrated in the world for their possession of true knowledge and exemplary conduct.
The sense of symmetry and the unity in the first and the last slokams and for that matter across the length of Sri Ranganatha Paduka Sahasram has no parallel. The start with the word Santha: and the ending with the same word, Santha: and the singing of Pallandu to those SanthAs with the words Jayanthi and Jayathi at the beginning and the ending of this epic is another great pointer to the centrality of the message. on the Bhagavathas and their victory in obtaining the object of their endeavours (viz)., SadhAcharya Sambhandham and the marriage with the Lord of Srirangam through the anugraham of SatAri Suri, the Kula pathi for Prapannas.
santha: SrinigamAnthaArya sambhavithasuvrutthaya : I sahanthAm saahasam teevram suhruthbhAvEna maamakam II " SrimathE NigamAntha MahAdesikAya Nama: II || Sriranganaatha divya MaNi PaadhukhAbhyAm Nama: ||
The Paduka Sahasram ensures welfare and moksha for all. In his Tiruvaimozhi, Nammazhwar writes about the significance of Padukas and says those who worship the Padukas will be relieved of all troubles. In the same way, Desikan too has mentioned that reciting Paduka Sahasram will ensure peace, prosperity and Moksha.
By reciting Prastava Paddathi, one can get meaningful knowledge.
Samakhya Paddathi will ensure reverence.
Prabhana Paddathi will provide government job and promotion.
Samarpana Paddathi will free us from unnecessary blames.
Pratiprasthana Paddathi will fulfill all wishes.
Adhikara Parigraha Paddathi will bestow on us power.
Abhisheka Paddathi will lead to world peace.
Niryatana Paddathi will ensure self-sufficiency.
Vaitalika and Sringara Paddathi will pave way for a disease-free life.
Sanchara Paddathi will give the benefit of visiting holy places.
Pushpa Paddathi will bestow on us the benefit of Pushparchana to God.
Paraga Paddathi will give good intellect.
Nada Paddathi will improve vocal and inductive power Ratna Samanya,
Bahu Ratna, Padma Raaga, Mukta, Marakatha, Indraneela, Kanchana Paddathis will bestow the benefit of business development.
Bimba Pratibimba Paddathi will provide good children.
Sesha Paddathi will ensure the benefit of service of Lord.
Dwandwa Paddathi will lead to successful marriage.
Samnivesa Paddathi wil bless us with wisdom.
Mantrika Paddathi will ensure money, food and prosperity.
Rekha and Subhashita Paddathi will succeed in exams with top rank.
Prakeerna Paddathi will ensure all benefits.
Chitra Paddathi will make us good leaders.
Nirveda Paddathi will free us from wish, anger and jealousy.
Phala Paddathi will ensure Moksha.
Swami Desikan in his Paduka Sahasram, has incorporated the entire meaning of Vedanta. The recital of this sloka confers moksha and comfort. The Padas of Lord Ranganatha save the entire world. And the Padukas protect the Padas. They are the safeguard to all of us. The recital of Paduka Sahasram is equivalent to the reading of the Ramayana. The god of Paduka Devi, Lord Ranganadha, will offer His blessings to all of us. People are suffering due to the ill-effects of Kali. Let us recite Desika’s Paduka Sahasram and overcome all the hurdles with the help of Lord Ranganatha.
SrimathE NigamAntha MahAdesikAya Nama: II
|| Sriranganaatha divya MaNi PaadhukhAbhyAm Nama: ||
NAMO SRI RANGANATHAYA!
SWAMY NAMMAAZHWAAR THIRUVADIGALE SARANAM!
kavitaarkika siMhaaya kalyaaNa guNa shaaline. shrImate ve~NkaTeshaaya vedaanta gurave namaH.
Sarvam Sri Krishnarpanam
