Sloka #501
501. thrAsAth svayam praNamathAm dhanujEshvarANAm
sanKhyEvalUnashirasAmapi mouLirathnaI:
AyOjayathyanukalam maNipAdhukE! thvAm
saIranDhrikEva muravaIrikrupANaDhArA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! The sharpness of the Lord’s sword is Your attendant- woman plucking the gemstones from the crowns of asura chiefs-whether they surrendered and lay down before the Lord or they had to be head- chopped off in a battle.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam : Oh Gem-bedecked PaadhukE! Your Lord’s Sword is known as Nandhakam ; it removes the gems from the crowns of asurAs, whose heads have been cut by the Lord for their apachArams. Nandhakam acts like Your lady-in-waiting and decorates You with the gems that it assembled. When the friendly kings bow before You with their crowned heads, nandhakam does not remove the gems from their crowns to place over You . The asura kings get an idea from this differential treatment meted out by the Lord’s sword. They bow before You and declare that they are Your devotees and escape from the wrath of Nandhakam ; further , they take some gems from their crowns on their own accord and place it on You as their voluntary offering to protect their heads.
2) Srimath Andavan’s anubhavam: PerumAl goes out on His Saadhu SamrakshaNa- Dhushta Nigraha YaathrAs . At the end of the journey , He returns to His aasthAnam with the crowns placed at His Paadhukai by some asurAs , who surrender to Him without fighting. He cuts off the heads of others, who fight Him and drops off their crowns in front of His Paadhukais. The inner meaning is that SaadhvikAs fear about the consequences of their paapams and surrender at the feet of the Lord. The dhushtAs are punished by the Lord and places their crowns at His feet.
2) Two kinds of crowns are seen at the feet of the Lord . The power of the Lord’s sankalpam and its execution through the sword of the Lord is referred to here. One set of crowns were voluntary placements at the feet of the Lord by the scared asurAs, who do not wish to fight the Lord. They seek the Lord’s protection. The second set of crowns lying at the Thiruvadi of the Lord is from the head of asurAs , who chose to fight and lost their heads.
3) The gems from the crowns of the two sets of asurAs join with the lustre of the gems from the external surface of the PaadhukAs ( Mouli rathnai: anukalam aayOjayathi). The crowns from those who voluntarily surrendered (thrAsAth svayam praNamathAm dhanujEsvarA: ) and those , who fought with the Lord and lost their heads ( SankhyE avaloon sirasaam dhanujEsvarA: ) ; both are seen at the feet of the Lord .. (V.S).
501. த்ராஸாத் ஸ்வயம் ப்ரணமதாம் தநுஜேச்வராணாம்
ஸங்க்யே அவலூந சிரஸம் அபி மௌளிரத்நை:
ஆயோஜயதி அநுகலம் மணிபாதுகே த்வாம்
ஸைரந்த்ரிகேவ முரவைரி க்ருபாண தாரா
பொருள் – உயர்ந்த மணிகள் பதிக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாதனின் நந்தகம் என்னும் வாளுக்குப் பயந்து பல அசுர அரசர்கள் தாங்களாகவே பணிந்து நிற்பர். ஒரு சிலர் தங்களாகவே பணியாமல், யுத்த பூமியில் தலை அறுக்கப்பட்டுப் பணிவர். இவர்கள் இருவருடைய க்ரீடங்களில் உள்ள இரத்தினக்கற்கள் உனக்கு அலங்காரமாக வைக்கப்படும். இந்தச் செயலைச் செய்யும் பணிப்பெண் போன்று ஸ்ரீரங்கநாதனின் வாள் உள்ளது.
Sloka #502
502. AskandhanAni vibhuDhEndhrashiKhAmaNInAm
thvAmAshrithAnyasurasUdhanApAdharakshE!
rathnAni thE sthuthisuvarNaparIkshaNArThE
nUnam Bhajanthi nikaShOpalathAm kavInAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka of the Destroyer of th Asuras! When Deva chiefs bow, the gems on You stamp on those of their crowns. Your gems are evidently superior. Indeed they serve as the touchstone for assession the purity (of gold as well as of a hymn and its alphabets).
Special Notes from Sri. U.Ve. V. Sadagopan
1) UthtamUr Swamy’s anubhavam:Oh Paadhukai of the Lord destroying asuras! When Devas wear You on their heads , the gems adorning You sit over the gems enmeshed in their crowns. Your gems are far more precious than the ones adorning the crowns of Devas. Hence I consider that poetic works praising You are far superior to the sthuthis on the Devas. This superiority is for two reasons: one, the touchstone will authentically prove the superiority of the gems found on You compared to those found on the crowns of the Devas. Second, there are many kinds of eulogies included in my PaadhukA Sahasram such as Rathna SaamAnyam , Bahu Rathnam , PadmarAgam , Pearl , Indraneelam , Maragatham et al . The sthuthi on the Devas is only of one kind. Hence my sthuthi of You has the most incomparable lustre.
2) Srimath Andavan’s anubhavam: Oh PaadhukE! The splendid gems adorning Your external surface attract the gems positioned on the crowns of the DevAs (i.e).,the DevAs rush to the side of the PaadhukAs for offering their salutations and sthuthi. How can one know whether their eulogies are auspicous or not? The gems on Your external surfaces serve as the inspecting stone ( urai kall). The inner meaning is that the sthuthis about PerumAL and AchAryAs yield MangaLam. Others about kings and humans are inauspicious to the eulogizer and the eulogized.
3) Oh PaadhukE ! The gems on You pull the DevAs wearing gem-studded crowns to Your side( VibhudhEndhra SikhA maNInAm ThvAm aaskandhanAni). There are gems that are adorning Your external surface ( ThvAm aasrithAni RathnAni) that perform a duty. They sit in judgement over the quality of Sthuthis by the DevAs and other poets engaged in different types of eulogies and in this regard attain the status of urai kall to judge the auspiciousness of individual efforts ( parIshaNArTE nikashOpalathAm bhajanthi).. (V.S).
502. ஆஸ்கந்தநாநி விபுதேந்த்ர சிகாமணீநாம்
த்வாம் ஆச்ரிதாநி அஸுரஸூதந பாதரக்ஷே
ரத்நாநி தே ஸ்துதி ஸுவர்ண பரீக்ஷணார்த்தே
நூநம் பஜந்தி நிகஷோபலதாம் கவீநாம்
பொருள் – அசுரர்களின் சத்ருவான ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனை வந்து வணங்கும் தேவர்களின் க்ரீடங்களில் உள்ள இரத்தினக்கற்களை, உன்னில் பதிக்கப்பட்ட இரத்தினக்கற்கள் கவர்ந்து இழுக்கின்றன (அல்லது அந்த இரத்தினங்களைப் பாதுகையில் உள்ள இரத்தினங்கள் மிதிக்கின்றன என்றும் கொள்ளலாம்). இந்த இரத்தினங்கள் மேலும் செய்வது என்னவென்றால் – உன்னைப் பற்றிய துதிகள் இயற்றும் கவிஞர்களின் அக்ஷரங்கள் (சொற்கள்) என்னும் தங்கத்தைச் சோதிக்கும் உரைகல்லாகவும் உள்ளன என்பது நிச்சயம்.
Sloka #503
503. pAdhAvani! praNayinAm prathipAdhithArThAm
krIdAsarOjamiva shoUripadham vahanthIm
prathyuptharathnanikaraprathipannashOBhAm
pashyAmi rOhaNagirEraDhidhEvathAm thvAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You grant to Your dear ones what all they ask for. You sport in Your hand a lotus namely, the feet of the Lord. You have a horde of gems on You. All these make me conclude that You are the Presiding Deity of the Meru mountain.
Special Notes from Sri. U.Ve. V. Sadagopan
1)UtthamUr Swamy’s anubhavam: Here , Swamy Desikan explains furhter why the gems adorning the crowns of the Devaas are inferior to those found on the PaadhukAs of Lord RanganAtha. He says: Oh PaadhukE !You give wealth to those, who seek it. You hold the Lord’s lotus feet , sportingly . You have the lustre arising from the gems adorning You. For all these reasons, I consider You as being superior to the Meru mountain. You are revered as the presiding or titular deity of the Meru mountain. Since the DevAs get their gems from the Meru mountain for their crowns , those gems can not be superior to the lustre of Your gems, since their lustre is associated with Your sambhandham with the Lord’s Thiruvadi. ” here , Swamy Desikan cites the VedAs , which authoritatively state that Meru DevathA derives its power fro the sacred feet of the Lord . The Paadhukai as a Parama BhAgavathA is superior to the Lord’s own feet in holiness . Swamy iuses this line of reasoning to establish the superiority of the gems adorning the PaadhukAs over those on the crowns of the DevAs.
2) Srimath Andavan’s anubhavam: Oh PaadhukE! You with Your many splendours is the adhishtAna dEvathai for the golden Meru mountain known for its treasure of exquisite gems . There is a silver mountain ( KailAsam ), a golden mountain (Meru) and a gem mountain ( rOhaNa giri) . Your gems are far far superior to any thing found on the heads of the DevAs.
3)Oh PaadhukE ! the greatness of the gems adorning You arise from two main factors : (1) responding to those bhakthAs , who seek purushArthams from you (praNayinAm prathipAdhitha arTAm ), (2) helping those, who are familiar with artha panchakam ( jeevan, PerumAl , UpAyam, phala VirOdhi and Phalan ) who seek you for anugraham. You support the sacred feet of the Lord( Souri padham vahanthi). You are like the lotus ideal for play( kiriDA SarOjamiva) in this regard . The many gems enmeshed on Your surface are shining splendorously ( Prahthyuptha rathnIkara prathipanna—shObhAm ThvAm ). I consider You as the adhidEvathai of the mountain of gems (ThvAm rOhana girE: adhidEvathAm pasyAmi)..(V.S).
503. பாதாவநி ப்ரணயிநாம் ப்ரதிபாதித அர்த்தாம்
க்ரீடா ஸரோஜம் இவ சௌரிபாதம் வஹந்தீம்
ப்ரத்யுப்த ரத்நநிகர ப்ரதிபந்ந சோபாம்
பச்யாமி ரோஹணகிரே: அதிதேவதாம் த்வம்
பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! ஸ்ரீரங்கநாதனை அண்டி நிற்பவர்களுக்கு ஏற்றத்தை நீ அளிக்கிறாய். அவனுடைய தாமரை போன்ற அழகான திருவடிகளை, தாமரை மலர் போன்று உனது விளையாட்டின் பொருட்டு வைத்துள்ளாய். எண்ணற்ற இரத்தினக்கற்களால் இழைக்கப்பட்ட அழகுடன் விளங்குகின்றாய். இப்படியாக உன்னைக் காணும்போது இரத்தின மலைக்கு அதிபதி தேவதை என்றே எண்ணுகிறேன்.
விளக்கம் – இரத்தின மலைக்கு ரோஹணம் என்று பெயர் உண்டு. வெள்ளி மலையானது கைலாயம் என்னும், தங்க மலை மேரு என்று பெயர் பெற்றது போன்றதாகும். இந்த இரத்தின மலையின் தேவதை என்று பாதுகையைக் கொண்டாடுகிறார்.
Sloka #504
504. yAmEva rathnakiraNaIrmaNipAdharakshE!
chUdApadhE thanuBhruthAm BhavathI viDhatthE
shakrAdhidhaIvathashiKhAmaNirajyamAnaI:
thAmEva thE prakatayanthi padhaIraBhiKhyAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! Whatever halo You confer on the heads of the common men, by reason of the lustre of Your gems, the same halo is acquired by the men’s feet by the reason of even devas bowing to these men.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Gem-bedecked PaadhukE! Those who hold the rays of Your gems on their heads by wearing You attain the status of being worshipped by Indra and other Devas ,who in turn prostrate before those blessed souls , who wore You on their heads and were blessed by the auspicious rays emanating from the gems decorating You . Their wealth is far superior to that of Indra and his retinue.
2) Srimath Andavan’s anubhavam: The inner meaning is that those who worship the Paadhukais become qualified to be worshipped by the DevAs and their king. The feet of those fortunate ones shine brillantly from the lustre of the gems adorning the DevA’s Kiritams, when the DevAs prostrate before them.
3) Oh PaadhukE! You create a special beauty and sanctity by staying on the heads of bhAgyasAlis ( maNi PaadharakshE ! BhavathI rathna kiraNai: tanubruthAm chooDApadhE yaamEva vidhatthE ). Indra and the devAs fall at the feet of those fortunate ones and at that time illumine their feet with the lustre of the gems that are housed on the crowns ( SakrAdhi dhaivatha : sikhA maNi rajyamAnai: padhai: thAmm abhikhyAmEva prakaDayanthi) .. (V.S).
504. யாமேவ ரத்நகிரணைர் மணிபதரக்ஷே
சூடாபதே தநு ப்ருதாம் பவதீ விதத்தே
சக்ராதி தைவத சிகாமணி ரஜ்யமாநை:
தாமேவ தே ப்ரகடயந்தி பதை: அபிக்யாம்
பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! நீ மனிதர்களின் தலையில் சிறந்த அழகை ஏற்படுத்துகிறாய். அந்த மனிதர்களை வணங்கும் இந்திரன் முதலான தேவர்களின் க்ரீடங்களில் உள்ள இரத்தினங்கள், அந்த அழகைத் தாங்கள் பெற்று, அவற்றை வெளிப்படுத்துகின்றனர். (ஸ்ரீரங்கநாதனின் பாதுகையை ஆராதிப்பவர்களை தேவர்களும் வந்து வணங்குகின்றனர் என்று கருத்து).
Sloka #505
505. rathnAnkuraIraviraLA maNipAdharakshE!
pAkOnmuKhaI: parigathA puruShArThasasyaI:
dhEvEna rangapathinA jagathAm viBhUthyaI
kEdhArikEva krupayA parikalpithA thvam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! The gems on You are the sprouting seedlings sown; the rays look like mature streaks of cereals; then this perhaps is the field the Lord Ranganatha kindly cultivates for bestowing all four Purusharthas (Dharma, etc.) to all beings.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh gem-bedecked paadhukE! You are studded densely with sprouts of precious gems and look like a field that would yield the crop of four purushArthAs sought by the human beings. Your appearance in this context resembles a field or meadow created out of the infinite mercy of Ranganaatha for the benefit of the world.
2) Srimath Andavan’s anubhavam: Oh PaadhukE! The extended lustre from Your gems suggest that Lord RanganAtha has created out of DayA a crop-filled vayal (field) for all the jeevans to harvest all purushArthams. All the Jeevans are The children of the Lord. To remove their sorrows, PerumAL out of His infinite DayA has send the AzhwArs down to earth to help out. When we acquire these AchAryAs in the prescribed way , we will gain all purushArthams.
3) The toil of Lord RanganAthA on our behalf is described here. He wants to to bless this world with Isvaryam of PurushArtham , the four ultimate goals of life (Dharma , ArTa , Kaama and Moksham) . He plants the tight rows of theor seedlings ( aviraLA ankurai: ) in the field (kEdArika). He does this for quick yielding (pAkOnmukhai : ) four purushArthams as crops (purushArTa sastai: ). The Lord’s fields are full of such fast-maturing crops (Sasyai: parigathA kEdArikEva ). This our Lord does with compassion ( dayKrupayA parikalpithA) To enhance the wealth of the world’ beings ( JgathAm vibhUthyai krupayA ParikalpithA)…(V.S).
505. ரத்ந அங்குரை: அவிரளா மணிபாதரக்ஷே
பாகோந்முகை: பரிகதா புருஷார்த்த ஸஸ்யை:
தேவேந ரங்கபதிநா ஜகதா விபூத்யை
கேதாரிகேவ க்ருபயா பரிகல்பிதா த்வம்
பொருள் – உயர்ந்த கற்கள் பதிக்கப்பட்ட பாதுகையே! இரத்தினங்கள் என்னும் முளைகள் நிறைந்துள்ளதும், நான்குவிதமான புருஷாத்தங்கள் என்னும் பயிர்களால் சூழப்பட்டுள்ளதும் ஆகிய நிலையில் நீ உள்ளாய். இப்படியாக உன்னைக் காணும்போது, ஸ்ரீரங்கநாதன் என்ற அரசன், தன் நாட்டின் மக்கள் வாழ்விற்காகக் கருணையுடன் பயிரிட்ட வயல் போன்று காணப்படுகிறாய்.
Sloka #506
506. nirDhUthamOhathimirAsthava rathnadhIpaI:
nirvishyamAnaviBhavam nadharAjaputhryA
prathyakshayanthi nigamAnthanigUDamarTham
pAdhAvani! thvayi nivEshithaBhAvabanDhA:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! Those who have set their hearts on You derive the advantage that Your gemstones illumine their hearts, dispel the darkness of ignorance and, thereby, enable them to envision the Lord’s splendour, enjoyed by Mahalakshmi and kept concealed in the Upanishads.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam : Oh Paadhuke! Your devotees are helped by the lustre of rays emanating from the gems adorning You . Those rays serve as lamps to destroy the darkness resulting from the false knowledge and nescience possessed by those who have affection for you. Once the surrounding darkness is removed , those who sought refuge in You discover the matchless treasure standing over You. That discovery leads them to enjoy Your Lord , just like MahAlakshmi enjoys Her Lord saluted by Upanishads .
2) Srimath Andavan’s anubhavam: Here, the topics covered in the SvanishtAbhjn~Ana adhikAram of Srimath Rahasya Thraya Saaram . A SadAchAryan is the one , who has the clear understanding of Svaroopam, UpAyam and purushArtham. With that SadAchAryan’s blessings, one can Come face to face with the Lord enjoyed by MahA Lakshmi and eulogized By the Upanishads.
3 ) Here Sawmy Desikan describes the benefits that come the way of those, who have firm devotion ( thvayi nivEsitha bhAva bandhA: )for the PaadhukAs of the Lord ( Swamy NammazhwAr). They illumine their ways through the lamps of Your instructions housed in ThiruvAimozhi and banish the darkness of nescience ( Tava rathna dheepai: nirdhUtha mOha timirA: ). They verily see the hidden auspicious meanings in Upanishads (Vibhavam nigamAntha nigUDam arTam) and enjoy (viz)., the Lord with the same intensity as MahA Lakshmi (nadharAjaputryA nirvisyamAna vibhavam prathyakshanthi)…(V.S).
506. நிர்தூத மோஹதிமிரா: தவ ரத்நதீபை:
நிர்விச்யமாந விபவம் நத ராஜபுத்ர்யா
ப்ரத்யக்ஷயந்தி நிகமாந்த நிகூடம் அர்த்தம்
பாதாவநி த்வயி நிவேசித பவபந்தா:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன் மீது அன்பு வைத்தவர்கள், உன்னில் காணப்படும் இரத்தினக்கற்களின் ஒளி மூலம் தங்களது அறியாமை என்னும் இருள் நீங்கப் பெறுகின்றனர். இதனால் அவர்களுக்கு மேலும் கிட்டுவது என்னவென்றால் – திருப்பாற்கடலின் பெண்ணாகிய ஸ்ரீரங்கநாச்சியாரால் அனுபவிக்கப்படும் பெருமைகள் கொண்டவனும், வேதாந்தங்களில் மறைபொருளாக உள்ளவனும் ஆகிய ஸ்ரீரங்கநாதனைக் காண்கின்றனர்.
Sloka #507
507. rahtnOpalaprakarasamBhava ESha dhUrAdh
rangADhirAjacharaNAvani! thAvakIna:
AdhrarparADhapariKhinnaDhiyAm prajAnA-
mAshvAsanArTha iva BhAthi karapraSAra:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The rays from the gems on You scatter to such large distances that people who stand off at a far distance from the Lord, for reasons of their having been committing offences till that moment even. It looks as if You extend Your encouraging hand to them!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam : Oh Rangaraja PaadhukE ! Those who have committed heinous crimes and thereby accumulated abominable sins are hesitant to come near You. They stand far away from You. When they repent over their status, it appears that the rays from Your gems extend themselves to the places where the sinners are and console them. They serve as extensions of You to assure freedom from fear for them.
2) Srimath Andavan’s anubhavam: Oh PaadhukE! The lustre of the rays linked with Your gems extend far and it appears as though they are reaching out to those, who have committed many aparAdhams and comfort them.
3)Here Swamy Desikan visualizes the extensively spread rays emanating from the assembly of gems on the Paadhukais and compares them to the extended hands ( rathnOpala prakara sambhava: dhUrAth yEsha thAvakIna: karaprasAra: ). What do these extended hands do ? They reach out those chEthanams , who feel contrite about their trespasses against the Lord’s SaasthrAs ( ThAvakinA: KaraprasAra: aardhra aparAdha parikhinna dhiyAm prajAnAm ). Those “hands” touch and comfort them ( aasvAsanArTa karaprasAra iva bhAthi)….(V.S).
507. ரத்நோபல ப்ரகர ஸம்பவ ஏஷ தூராத்
ரங்காதி ராஜ சரணாவநி தாவகீந:
ஆர்த்ர அபராத பரிகிந்ந தியாம் ப்ரஜாநாம்
ஆச்வாஸநார்த்த இவ பாதி கரப்ரஸார:
பொருள் – ஸ்ரீரங்கராஜனின் பாதுகையே! அன்றாடம் புதிதாகக் குற்றம் செய்து விட்டு, அதற்காக வருந்தி, ஸ்ரீரங்கநாதனின் அருகில் வந்து வணங்கித் தயங்கியபடி சிலர் நிற்கிறார்கள். அவர்களைத் தேற்றி, அவர்களை அருகில் அழைப்பதற்காக நீட்டும் கரங்கள் போன்று உன்னுடைய இரத்தினக் கற்களின் ஒளி உள்ளது.
Sloka #508
508. vyAmuhyathO viShayibAlamrugAnmadhIyAn
samsAraGharmajanithAsu marIchikAsu
pAdhAvani! praguNarathnamayUKhajAlaI-
rAkruShya vishramaya kEshavakAnthisinDhoU
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! To me, who had been suffering the sultry summer of Samsara and, in an effort to find relief, had gone after mirages that mislead and delude one; all this, because the stags of the five senses flee in all directions. You ought to kindly render a help; catch me in the net of rays Your gems scatter, take to the Lord and immerse me in the flood of His effulgence!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy`s anubhavam: Here, Swami Desikan includes himself as one of the misbehaving ones and requests the rays of the gems of the Paadhukais to intervene and bless him . He says: ” My sensory organs , mind and other jn~AnEndriyAs do not stop their chase of worldly pleasures (vishayAs). The VishayAs are like mirage and my indhriyAs run after them as if the mirage is water, which does not exist. My indhriyAs run after the vishayAs like young deer in an energetic fashion. They do not stop running from one day to the other. They keep running. Oh, PaadhukE! May the net made of the rays from the gems adorning You drag me close to You , so I can taste the true nectar of Your Lord standing on You. Please bless me with this boon and immerse me in the cool waters of RanganAthA, so I can recover from my pitiable plight .
2) Srimath Andavan’s anubhavam: Here Swamy Desikan’s prayer is for us to understand the powerful messages of Swamy NammAzhwAr’s ThiruvAimozhi instead of just reciting it. Such an understanding will take the taste away from vishaya sukhams like the enjoyment of transient pleasures and link us instead to the everlasting pleasures of the Lord’s Thiruvadi that leads to Moksha Siddhi. Swamy Desikan prays to SaThAri Soori to command the rays extending from the gems to serve as a net to capture his darting indhriyams and land them at the sacred feet of the Lord.
3) Here Swamy Desikan compares his indhriyams here to young deer (madIyAn Vishayee bAla mrugAn ); they run uncontrollably after the desert mirages of SamsAram ( samsAra dharma marIchikAsu vyAmuhyatha: madhiyAn vishayee). The bright rays emanating from Your many gems should unite to form a net to capture these indhriyams of mine ( Baala mrugAn praguNa rathna mayUkha jaalai : aakrushya) and let them rest in the radiant ocean of PerumAL( aakrushya Kesava kaanthi sindhou visrAmaya) …(V.S).
508. வ்யாமுஹ்யத: விஷயி பாலம்ருகாந் மதீயாந்
ஸம்ஸார கர்ம ஜநிதாஸு மரீசிகாஸு
பாதாவநி ப்ரகுண ரத்ந மரீசி ஜாலை:
ஆக்ருஷ்ய விச்ரம்ய கேசவ காந்தி ஸிந்தௌ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸம்ஸாரம் என்பது கோடை காலமாகத் தோன்றுகிறது; இதில் உலக விஷயங்கள் என்பவை கானல் நீராக உள்ளன. இந்தக் கானல் நீரை உண்மை என்று மயங்கிக் கிடக்கும் புலன்கள் என்ற மான் குட்டிகளை, உனது இரத்தினக்கற்களின் ஒளி என்னும் கயிறு கொண்டு நீ கட்ட வேண்டும். அதன் பின்னர், அந்தப் புலன்களை இழுத்துச் சென்று, ஸ்ரீரங்கநாதனின் திருமேனி அழகு என்னும் கடலில் இளைப்பாறும்படிச் செய்ய வேண்டும்.
Sloka #509
509. antharniDhAya muniBhi: parirakshyamANA-
mAthmIyarashmiguNithAm maNipAdharakshE!
rangEshapAdhakamalaprathipannamudhrAm
nIvImavaImi BhavathIm nigamAnthavAchAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! Fain would I say that seers hold a treasure-chest in a bag so to say-the content inside being Yourself, the meaning of Vedanta sayings, the tying strings being the radiations emitted by the gems on You. What is more, the bag is securely sealed and bears the seal of Ranganatha’s Feet!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh RanganAtha PaadhukE ! You are protected inside the hearts of Yogis and sages. I recognize You there as a knot, which ties together the rays of gems emanating from You. Over the space formed by Your knot , RanganAthA’s feet rest. His feet appear there like an imprint of lotus. VedAs praise the mysterious meaning of those lotus feet. Your supremely auspicious knot with the Lord standing on it is held in the heart cavity of the yogis. When I think of You, I get the Lord and the VedAs as well– and experience the lustre of Your rays.
2) Srimath Andavan’s anubhavam: Oh PaadhukE! The illustrious sages hold You tightly in their heart lotuses. The extended rays emanating from Your gems seem to tie You to their hearts lotuses. Your Lord’s feet resting on You appear in this context like an imprint on You . When the great ones see You, they experience the sight of the knot made by the Upanishads . SadAchAryAs meditate on the essence of Upanishads like Moola Manthram, Dhvayam et al. Their deep devotion binds the Lord to them and He is unable to move away. PerumAl resides happily in their heart lotuses. The enlightened sishyAs of the SadAchAryans meditate on latter.
3) Here, Swamy Desikan describes the Lord’s Paadhukais having the imprint of the lotus feet of PerumAL ( RangEsa Paadha Kamala prathipanna mudhrAm Bhavatheem). The PaadhukAs are tied as it were to the Lord’s Thiruvadi through the ropes(the lustorous rays of the gems) : “aathmayA rasmi guNithAm RangEsa Paadha Kamalam”. The Paadukais adorning the Lord’s Thiruvadi Are like the knot made up of the gems of Upanishads ( Bhavatheem nigamAntha-VaachAm neeveem avaimi). Such a Paadhukai is kept with reverence at the heart Lotuses of the enlightened sages and meditated upon ( Munibhi: anatha: nidhAya ParirakshyamANam Bhavatheem )…(V.S) .
509. அந்தர் நிதாய முநிபி: பரிரக்ஷ்யமாணாம்
ஆத்மீய ரச்மிகுணிதாம் மணிபாதரக்ஷே
ரங்கேச பாதகமல ப்ரதிபந்ந முத்ராம்
நீவீம் அவைமி பவதீம் நிகமாந்தவாசாம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னை முனிவர்கள் தங்கள் மனதிலேயே எப்போதும் பாதுகாப்பாக வைத்துள்ளனர். உன்னுடைய இரத்தினங்களில் இருந்து வெளிவரும் ஒளிக்கீற்றுகள், உன்னை அவ்விதம் கட்டி வைக்கும் கயிறுகள் போன்று உள்ளன. அந்தக் கயிற்றில் வைக்கப்படும் முத்திரை போன்று ஸ்ரீரங்கநாதனின் திருவடிகள் உள்ளன. இப்படியாக உள்ள உன்னைக் கண்டால் வேதாந்தங்கள் என்னும் இரத்தினக்குவியல் நிறைந்த மூட்டை என்றே தோன்றுகிறது.
Sloka #510
510 rAmasya rangavasathEscharaNAnuShangAth
kAShTam gathAm BhuvanapAvanathAm dhaDhAnA
pAdhAvani! prachararathnashilAnivaDdhA
samsArasantharaNasEthurasi prajAnAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You earned the previlege of being pure beyond all things pure; by reason of the contact with the Lord’s Feet. It is therefore, appropriate that You are bejewelled with gemstones. You are the bridge for all people to cross the ocean of samsara.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Here, Swami Desikan salutes the PaadhukAs as a holy bridge (Sethu) built with the rays of gems that helps in crossing the ocean of SamsAram. He says: ” Oh RanganAtha PaadhukE! Your Lord RanganAthaa took the incarnation of RaamA and built a bridge over the salt waters of southern ocean to reach LankA. After that, He came back to Srirangam and continues to live there. Oh PaadhukE! You have continous association with RanganAthA, who is none other than RaamA , the builder of Raama sEthu. Through Your association, You serve as today’s sEthu. You are built with gems this time instead of stones and wood. As the present sEthu , You help the suffering people cross the ocean of samsAram to reach Your Lord’s feet.
2) Srimath Andavan’s anubhavam: Oh PaadhukE! You excell as a bridge over the one built in the past over the waters of southern ocean . The reason is that the Lord is always placing His Thiruvadi inside You. Therefore , there is no object that is more sacred than You. Your surface is enmeshed with gems. By reflecting on You and Your gems enmeshed in Your surface, the samsAris get rid of their samsAric afflictions.
3) Here, Swamy Desikan identifies the resident of Sriranga VimAnam as Raamachandran ( RangavasathE: Raamasya ) and Swamy NammazhwAr Ennobled by His Thiruvadi sambhnadham ( RangavasathE: Raamasya charaNa Anushanga kaashtAm gathAm ). That loftiness attained by association with the Lord’s feet confers on the Paadhukis the power of sanctifying the world with its touch (Bhuvana paavanathAm dhadhAnaa Thvam). Therefore , You with Your tightly enmeshed assembly of gems become the bridge (sEthu) for people to cross over the ocean of SamsAram ( Prachura rathnasilA nibhaddha Thvam , prajAnAm samsAra santharaNa sEthu iva)..(V.S).
510. ராமஸ்ய ரங்கவஸதே: சரண அநுஷங்காத்
காஷ்டாம் கதாம் புவநபாவநதாம் ததாநா
பாதாவநி ப்ரசுர ரத்நசிலா நிபத்தா
ஸம்ஸார ஸந்தரண ஸேது: அஸி ப்ரஜாநாம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கவிமானத்தைத் தனது இருப்பிடமாக உடைய இராமனின் திருவடித் தொடர்பு என்னும் உயர்த்தியை நீ அடைந்துள்ளாய். இதற்கு மேல் வேறு எந்தவிதமான உயர்வும் இல்லை என்று நிலையை அடைந்து, மிகவும் தூய்மையான நிலையை அடைந்துள்ளாய். பலவிதமான இரத்தினக்கற்களால் நீ கட்டப்பட்டுள்ளாய். இப்படியாக உள்ள நீ ஸம்ஸாரத்தில் உள்ள மக்கள் தங்கள் துன்பங்களைக் கடக்க உதவும் அணையாக உள்ளாய்.
விளக்கம் – இங்கு பாதுகையை சேதுவாகக் கூறுகிறார். சேது அணை அயோத்திவாஸியான இராமனின் திருவடித் தொடர்பு உள்ளதாகும், பாதுகை ஸ்ரீரங்கவாஸியான இராமனின் திருவடித் தொடர்பு கொண்டது; அது கற்களால் கட்டப்பட்டது, பாதுகை இரத்தினக்கற்களால் கட்டப்பட்டது; சேதுபாலம் கடலைக் கடக்க உதவியது, பாதுகை ஸம்ஸாரக் கடலை கடக்க உதவுகிறது.
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
