Did you know that Vendanta Desika, the Srivaishnnava saint, in his magna opus poetry of 1,000 Verses called "Paduka Sahasram" in praise of the Padukas (sandals) of Lord Ranganatha of Srirangam starts with the verse : "The holy men of Srirangam bear the feet of Lord Ranganatha on their heads"?
Padhuka Sahasram, literally meaning “1000 verses (actually 1008 verses) on the Padarakshas of the Lord”, is a highly revered 'kavyam' or devotional poetry, in Sanskrit language, extolling the virtues of worshipping the Paduka (feet) (Shatari) of Lord Vishnu whose deity is enshrined in Sri Ranganathaswamy Temple in Srirangam in Tamil Nadu. It is considered a sacred script of the Sri Sampradaya or Sri Vaishnavism, who are known by the surname Iyengar, also spelled Ayyangar in Southern India. The Sahasram of 1008 verses is said to have been composed in a 'yamam' at midnight (Yamam pertains to midnight hours) in 32 chapters by Swami Vedantha Desika, a follower of the Vishishtadvaita philosophy propounded by Saint Ramanujacharya. This magnum opus, a poetic composition, carries the devotee to the heights of raptural ecstasy, which begins with the verses "The holy men of Srirangam bear the feet of Lord Ranganatha on their heads. Even the dust of their lotus feet (Padukas) being potent enough to grant protection (and moksham, too) for all the worlds."
Paduka, a terminology used in the Indian religious tradition of Hinduism, is a compound word made up of two words namely, ‘Pada’ and ‘ka’. In Sanskrit language, 'Pâda' means: “foot” (masculine noun) and ‘ka’ is a diminutive ending with literal meaning of "small". This terminology was coined to define India’s ancient archetypal Padarakshas of the Lord Vishnu, the Supreme Being.
The composition of the much glorified Paduka Sahasram by acharya Vedantha Desikan happened in the precincts of the Sri Ranganatha temple in Srirangam. Desikan had settled down in Srirangam after many years of residence at Thiruvaheendrapuram and was engaged in the Siddhantha Pravachanam (discourse on doctrine of Vishishtadvaita)) to his disciples. At that time, an ego-driven local poet/ Srivaishnava of Srirangam of the rival group of Tengalai Iyengars (Iyengars belonging to the southern school of the Srivaishnava philosophy of South India), challenged Swamy Desikan and suggested that whoever completes 1,000 slokams (hymns) on any subject of his choice in one Yamam (one quarter of midnight hours) will be the winner of the title as the Maha Kavi (Great Poet). Urged by his disciples and inspired by Lord Ranganatha Swamy, Desikan chose the subject of the Padukas or sandals of the Supreme deity of Srirangam and created the 1,008 verses celebrating their glories. Desikan's competitor, however, chose the subject of the Paadha Kamalam of Sri Ranganatha and barely completed 300 verses during the course of the night and gave up his futile attempt. During the next morning, Desikan presented to the Lord of Srirangam his grantham (Text) titled, “Sri Ranganatha Padhuka Sahasram” at the temple and was duly honored by the scholars and devotees assembled, and his divine poetry was acclaimed as a master piece of religious poetry, and he was awarded the title of 'Mahakavi.' Hailed as a magnum opus eulogy of the Lord's Paduka, it is spun around Lord Rama’s sandals (Paduka), which ruled the kingdom of Ayodhya for 14 years. Desikan propounds that it was due to the special relationship that people of Ayodhya had with Rama's Paduka that they attained liberation, meaning salvation in life.
The poet wistfully states in his composition on the Padukas: "Rama set his feet on You (Paduka) to acquire, for His tender feet, the intrinsic powers You possess; this is certain; if it were not so , how could He have walked through the rough rocky Dandaka forest, without wearing you?". Desikan further says that it was the Paduka's reign and not Bharata's in the interregnum in Ayodhya. The padukas or padharakshe (footwear) of the Purushotthaman (the Supreme Being, the Divine Supreme) are popularly known as the Shatari. The Shatari is like a crown placed reverentially on the heads of devotees (only in Sri Vaishnava temples) who receive it with great humility with their head bowed in deep veneration and prayer. The classic instance of this act was first done by Bharata when he received the sandals worn symbolically by Rama and presented to him by Rama. Before Bharata received it he requested the Lord to wear the sandals once and remove it. Rama obliged accordingly. This was done with the intent that the spiritual vibrations from the Lord are transferred to the paduka which could be venerated. Desikan also states that the Lord’s Padarakshas and Nammazhwar (represented in the form of Shatari carrying Lord's Feet) are one and the same.
Paduka Sahasram of 1,008 verses contained in 32 chapters (Padhathis), is a multifaceted master-piece of a kavyam celebrating the glories of the two Padukas (sandals) adorning and supporting the lotus feet of the Lord of Srirangam. It is stated to be closely modeled after pasurams (hymns) of the Nammazhwar's Thiruvaimozhi, which is part of the Nalayara Divyaprabhandam (4,000 hymns or pasurams). The 32 Paddhathis of the Paduka Sahasram are titled as: 1. Prasthaava paddhathi Verses 1-20 Introduction to the Paadhuka Sahasram; 2. Samakhya paddhathi Verses 21-30 How Paaduka is appropriately referred to as Shataari or Satakopam; 3. Prabhava Paddhathi Verses 31-100 Greatness of Paaduka; 4. Samarpana Paddhathi Verses 101-120 Rama had pledged Paaduka to Bharata as surety for return; 5. Prathiprasthana Paddhathi Verses 121-140 Return of Paaduka to Ayodhya with Bharata; 6. Adhikara Parigraha Paddhathi Verses 141-180 Assumption of Power ; 7. Abhisheka Paddhathi Verses 181-210 Coronation of the Paaduka; 8. Niryathana paddhathi Verses 211-240 Reinstatement at Rama's feet after 14 years; 9. Vaithalika paddhathi Verses 241-250 Poets and Panegyrists sing Paaduka's praise; 10. Srungara Paddhathi Verses 251-260 Love-play between Paaduka Devi and Lord Rama; 11. Sanchara Paddhathi Verses 261-320 The Lord strolls with the Paadukas on; 12. Pushpa Paddhathi Verses 321-350 Oblations with flowers; 13. Paraga Paddhathi Verses 351-380 Potency of dust from the Paadukas; 14. Naadha Paddhathi Verses 381-480 On the melody of Paaduka walking; 15. Rathna Saamanya Paddhathi Verses 481-530 Gems as a totality-Distant view of Sri; 16. Bahurathna Paddhathi Verses 531-580 Varieties of gems present together emitting spectra-Near view; 17. PadmarAga Paddhathi Verses 581-610 The luster of the ruby; 18. Muktha Paddhathi Verses 611-660 On pearls in the Paaduka; 19. Marathaka Paddhathi Verses 661-680 On the emerald gems; 20. Indra Neela Paddhathi Verses 681-710 On the sapphire beauty; 21. Bimbha Prathibimbha paddhathi Verses 711-730 Objects reflected in the Paadukas lustrous surface; 22. Kaanchana Paddhathi Verses 731-750 Gold Paadukas; 23. Sesha Paddhathi Verses 751-760 Paaduka exhibiting its status of subservience. Also the incarnation of Adisesha; 24. Dwandhva Paddhathi Verses 761-780 The twin-Paaduka and its speciality; 25. Sannivesa Paddhathi Verses 781-800 Shape and beauty of the Paaduka; 26. Yanthrika paddhathi Verses 801-810 The knob in each Paaduka; 27. Rekha Paddhathi Verses 811-820 Of the streaks on the Paaduka; 28. Subhshitha Paddhathi Verses 821-830 The maxims of conduct that the Paaduka implies; 29. PrakeerNa Paddhathi Verses 831-910 Miscellaneous aspects; 30. Chitra Paddhathi Verses 911-950 Chitra Paddhati which emphasizes a suitable fitting matrix of artistry - a specialty of Oriental poetry; 31. Nirveda Paddhathi Verses: 951-970 Words in disgust, in humility; entreating about one's pitiable plight; and 32. Pala Paddhathi Verse 971-1008 Rewards for having composed of the work and for recitation of the same.
The entire document of 1,008 verses is primarily woven around the glory of Paaduka described in the two epic works, Srimad Valmiki Ramayana and Mahabharata, which were given by Sage Valmiki (born out of the ant-hill, regarded as the ear for Lady Earth) and by Sage Vyasa respectively, for assisting in the transmission of the Vedic thoughts to people. Desikan says that these scriptures are the two eyes serving us to perceive Lord's greatness. Elaborating in his verses, Desikan states that Sage ValmIki described with reverence the glory of Sri Rama’s Paadhukha worshipped by Bharatha and In Bhagavatham , sage Vyasa described the story of Uddhavar ,who received the upadesam (spiritual teaching) directly from Lord Krishna on Moksha Dharma (freedom from saṃsara, the cycle of death and rebirth); after that upadesam, Uddhavar carried Lord Krishna’s Padhukas on his head and worshipped them at Badarikasrama.
Interestingly, Desikan in his poetry has incorporated a sloka in his Paduka Sahasram which explains the tradition of tying the Mangalyasutram in Hindu tradition. The translation of the Sanskrit sloka sates: "Oh Paaduka! The 8 Direction-guardians (Dikpaalakaas) enjoy such longevity only because their damsels wear, in their gold-chain-hung Thirumangalya, Your image. They become thus blessed." In an earlier sloka, Desikan says that the wearing of the Mangala soothram is not confined to human beings alone but is also observed by the wives of the Devaas, who wish to have long lives for their husbands.
In the very last slokam of Padhuka Sahasram, Desikan reminds us of the central message of his Sri Ranganatha Padhukha Sthotram- Sadhacharya, Bhagavadh Sambhandham - as: "The doctrine of us being married into the Royal Family and the glory of the everlasting purushartham (“purpose of human beings.”), Moksham (release from bondage) through the Daya (Kindness) of Namperumal (Our Lord) and the Anukampam ( compassion) of Sri Ranganayaki (Consort of the Lord) for us as their beloved children."
Note: For a more elaborate version of Padhuka Sahasram, please read <Microsoft Word - srps-Intro.rtf (sadagopan.org)> Annotated Commentary in English by Oppaliappan Koil Sri Varadachari Sathagopan.
Narasipur Char
