23. Sesha Paddhathi
Introduction: This Paddhathi has ten slOkams . After description of the gems of PaadhukAs and its golden form in the previous Paddhathi, Swamy Desikan turns his attention to the indwelling power of the Padhukais. In this section, known as Sesha Paddhathi, Swamy states that the empowering force of PaadhukAs is none other than AdhisEshA . He points out that AdhisEshA, who serves as the bed of the Lord in the milky ocean has become the PadhukAs to serve his Lord on His earth BhUlOka Vaikuntam.
Sloka #751
751. sruShtAm BhUmAvananthEna nithyam shEShasamADhinA
aham samBhAvayAmi thvAmAthmAnamiva pAdhukE!
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! I regard You as a Jivatma ‘created’ in this world as an example of servile a soul ought to be, with respect to the Lord; this creation may be said to be by Adisesha himself, (who is the finest example of Seshatva) or by the Lord Himself. Ananta=Adisesha, as well as the Lord.
Special Notes from Sri. U.Ve. V. Sadagopan
Many bhakthAs seeking progeny are told that they have Sarpa DhOsham and are asked by the astrologers to have prathishtai of Naaga statue or go to KaaLahasthi to perform a homam . adiyEn thinks that SrI VaishNavAs can do instead any one of the following things to be blessed with SanthAna PrApthi at the right stage in their lives:
(1) Go to one’s AchAryan and pray to Him for Phala ManthrAkshathai for SanthAna PrApthi after performing Sethu SnAnam
(2) Go to SrI RanganAthA’s Sannidhi or Swamy Desikan’s Sannidhi adjacent ot SrI RanganAyaki’s sannidhi at SrIrangam and recite the 10 slOkams of Sesha Paddhathi for a MaNDalam and recieve Periya perumAL’s and ThAyAr’s SaThAri, Theertham every day with one’s wife.
A similar PaarAyaNam can also be done before Lord DevanAthan at the dhivya desam of ThiruvahIndhrapuram or before Swamy Desikan’s sannidhi there . Lord DevanAthan chose the name of ThiruvahIndhrapuram (AdhisEshapuram ) for His dhivya desam in recognition of the great Kaimkaryam done by AdhisEshan here for Him.
Similarly for Navagraha dhOsham, there is no need for SrI VaishNavALs to do Navagraha Saanthi Homams. Recitation of the 749th SlOkam of SrI RanganAtha PaadhukA Sahasram daily would ward off the Nava graha DhOsham:
NaaL yenna seyyum kOL yenna seyyum
Yennappan ThALL paRRinARkku
What troubles can the nakashathrams, Thithis and Grahams cause for one, who attaches Himself firmly & solely to the Feet of the Lord and the SaThAri there?
1) UtthamUr Swamy’s anubhavam: Oh PadhukE! AdhisEshA thought that he should protect the Lord ‘s feet on earth and incarnated as Your indweller. I celebrate You, who remind me of the concept of SeshA and Seshin to depict the relationship between Self (Jeevan) and the Lord (Iswaran). ( Lord creates Jeevans and wants them as His Seshans and for that purpose removes their PuNyams and Paapams.He is the Sarva Seshin for all sentient and insentient beings created by Him).
2)SrImath Andavan’s anubhavam: Here , Swamy Desikan describes that PaadhukA is AadhisEsha avathAram. AdhisEshan is present in the PaadhukA Roopam.
3)Oh PaadhukE! You are created in Bhoo lOkam as PaadhukA by AdhisEshan ( AnanthEna nithyam sEsha-samAdhinaa BhUmou srushtAm).
23. சேஷ பத்ததி
751. ஸ்ருஷ்டாம் பூமௌ அநந்தேந நித்யம் சேஷ ஸமாதிநா
அஹம் ஸம்பாவயாமி த்வாம் ஆத்மாநம் இவ பாதுகே
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! இந்தப் பூமியில் எப்போதும் கைங்கர்யம் செய்தபடி இருக்கவேண்டும் என்று ஆதிசேஷன் உன்னை இங்கு ஏற்படுத்தினான். இப்படியாகத் தன்னைப் போன்றே உன்னை இங்கு உண்டாக்கினான் என்றே எண்ணுகிறேன்.
Sloka #752
752. padhmABhOgAth pAdhukE! rangaBharthu:
pAdhasparshAdhBhOgamanyam
prapithsO: shEShasyaIkAm BhUmikAmabravIth
thvAmAchAryANAmagraNiryAmunEya:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The first among Acharyas, Alavandar, identifies You as an incarnation that Adisesha took in order that he can enjoy contact with the Lord’s Feet, in a manner different from what is available to Mahalakshmi as her previlege.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! MahA Lakshmi gets a great pleasure by pressing Her Lord’s feet and enjoys the contact of a small portion of her Lord’s body during that Kaimkaryam. AdhisEshA wants to derive a greater pleasure than MahA Lakshmi and takes Your form to enjoy those sacred feet of the Lord during every moment of His travel with You(Paadhukais).
2)SrImath Andavan’s anubhavam: Swamy AlavanthAr reveals that AdhisEshan wanted to gain the bhOgam superior to that experienced by MahA Lakshmi by pressing Lord’s sacred feet. Therefore, Adhiseshan took the form of Paadhukais so that the Lord’s entire feet can have contact with him.The inner meaning is that AzhwArs and AchAryAs experience sukham that is more than that experienced by MahA Lakshmi Herself.
3)Swamy AlavanthAr has already attested to AdhisEshan taking the form of PaadhukAs to serve the Lord through his SthOthra Rathna slOkam:
nivAsa SayyA Aaasana paadhuka
upadhAna varshAt-apavAraNAdhibhi:
sarIra bhEdhais-tava sEshathAM gathai:
yaTOchitham Sesha ithIrithE janai:
AdhIsEshan serves as the abode (nivAsam) for the Lord; His bed, Umbrella and PaadhukA as His ancient SEshan (Aadhi Seshan).
AaLavanthAr is the loftiest among AchAryAs( AchAryANAm agranee: YaamunEya:). He described that AdhisEshan took the avathAram of PaadhukAs (Seshasya yEkAm bhUmikAm aBhraveeth). Why did AdhisEsha transform himself in to PaadhukAs? He did so according to Swamy AlavanthAr for reasons of enjoying a higher order of Sukham than that enjoyed by MahA Lakshmi( Padhmaa BhOgAth anyam bhOgam prapithsO: ). She only presses the soft feet of Her Lord, where as AdhisEshan wants to be pressed by the entire feet of His Lord…(V.S).
752. பத்மா போகாத் பாதுகே ரங்கபர்த்து:
பாத ஸ்பர்சாத போகம் அந்யம் ப்ரபித்ஸோ:
சேஷஸ்ய ஏகாம் பூமிகாம் அப்ரவீத் த்வாம்
ஆசார்யாணாம் அக்ரணீ: யாமுநேய:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் திருவடிகளைத் தொட்டபடி உள்ளதால் ஸ்ரீரங்கநாச்சியார் அடையும் இன்பத்தைக் காட்டிலும், உயர்ந்த இன்பமாகிய ஸ்ரீரங்கநாதனின் திருவடிகளால் மிதிபடும் இன்பத்தை அடையவேண்டும் என்று ஆதிசேஷன் எண்ணினான் போலும். இதனால்தான், ஆசார்யர்களில் உயர்ந்தவரான ஆளவந்தார், உன்னை ஆதிசேஷனின் அவதாரமாகக் கூறினார்.
Sloka #753
753. shEShathvamamba! yadhi samshrayathi prakAmam
thvadhBhUmikAm samaDhigamya BhujangarAja:
thvAmEva BhakthivinathaIrvahathAm shirOBhi:
kAShtAm gatham thadhiha kEshavapAdharakshE!
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Mother Paaduka! Adisesha (notwithstanding his services such as being the couch) reaches the pinnacle of Seshatva (the acme of servitude) only on taking Your form. And those who bend and receive You on their heads attain the very extreme previlege of Seshatva-by Your grace!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Mother ! Oh Keasava PaadhukE! The king of serpents, AdhisEsha attained the form of the Paadhukais of the Lord and gained the supreme status of Seshathvam thereby. Others could not come near that exalted status through their services to Your Lord. That is why every one wears AdhisEshA in the form of PadhukhA on their foreheads. Through this supreme service to the Lord, AdhisEshA attained not only the Supreme rank as SeshA to the Lord (Seshin) but also confers on others such a status and gives them Seshathvam.
2) SrImath Andavan’s anubhavam:Oh PadhukE! AdhisEshan carries the entire weight of the Lord on his back. He attains thus a status of sEshathvam to the Lord. Those who carry PaadhukA Roopa AdhisEshan on their heads with devotion attain even greater status as SeshAs and display a superior level of Seshathvam. The Kaimkaryam done to AzhwAr-AchArya and the Lord’s BhaagavathAs is superior than even that performed for the Lord Himself.
3)Oh Kesava PaadharakshE! The king of serpents attained Your roopam (Bhujanga Raaja: Thvadh-bhUmikAm samAdhigamya ) and gained a superior state of service/ liegehood to Your Lord (prakAmam sEshathvam samsrayathi). The devotees with heads bent with devotion for you adorn You on their heads (Bhakthi-vinathai: sirobhi: ThvAmEva vahathAm )gain a status that is far superior in service to Your Lord (ThvAmEva vahathAm tath sEshathvam kAshtAm gatham)..(V.S).
753. சேஷத்வம் அம்ப யதி ஸம்ச்ரயதி ப்ரகாமம்
த்வத் பூமிகாம் ஸமதிகம்ய புஜங்கராஜ:
த்வாம் ஏவ பக்தி விநதை: வஹதாம் சிரோபி:
காஷ்டாம் கதம் ததிஹ கேசவ பாதரக்ஷே
பொருள் – அழகான கேசங்களைக் கொண்ட ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பவளே! தாயே! நாகங்களின் அரசனான ஆதிசேஷன் உனது உருவம் எடுத்து ஸ்ரீரங்கநாதனைத் தாங்கி நிற்கும்போது, அவனது அடிமைத்தனம் மேலும் அதிகமாகிறது. அப்படிப்பட்ட உன்னைத் தங்கள் தலையில் ஏற்பவர்களின் அடிமைத்தனம், இந்த உலகில் மேலும் உயர்வைப் பெறுகிறது.
விளக்கம் – படுக்கையாக உள்ளதைக் காட்டிலும் பாதுகையாக உள்ளபோது ஆதிசேஷனின் அடிமைத்தனம் அதிகமாகிறது. அப்படிப்பட்ட பாதுகையைத் தலையில் ஏற்பது, ஆதிசேஷனின் அடிமைத்தனத்தைக் காட்டிலும் உயர்ந்த செயல் அல்லவோ?
Sloka #754
754. mA BhUdhiyam mayi niShaNNapadhasya nithyam
vishvamBharasya vahanAdhvyaThithEthi mathvA
DhathsE balABhyaDhikayA maNipAdhukE! thvam
shEShAthmanA vasumathIm nijayaIva mUrthyA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! You perhaps thought: “This earth need not bear this strain of holding the Paaduka, along with the World-Bearer, namely, the Lord, in this manner for all time” and took another form, namely, of Adisesha to remain in the nether world to uphold the Earth! (For this second Adisesha form Bala or might is the forte)
Special Notes from Sri. U.Ve. V. Sadagopan
1) Oh MaNi PaadhukE! Thinking that You should give relief to the stress of Mother Earth, who bears the weight of Lord, You have taken the form of PaathaaLa sEshan (AdhisEsha of the lower world) to bear Mother Earth. (Swamy Desikan suggests that AdhisEsha takes the form of PaathALa sEshan to relieve somewhat the burden of Bhumi Devi, who bears the weight of the Lord standing on the PaadhukAs.
2)SrImath Andavan’s anubhavam:The inner meaning is that the DayA of AzhwAr and AchAryAs are limitless. They work in many ways to save the jeevan afflicted by samsAric distress. Propelled by their DayA, they comfort the jeevans in many special ways . When they give upadEsams to the foolish beings, they do not address them as fools lest they will be hurt by such a remark and sorrow over their foolish nature.Swamy NammAzhwAr for instance address them as “Vammeen Pulaveer “. He invites them as ” Oh VidhvAns ! Please come near “.
3)Oh PadhukE! in the form of AdhisEshA, You carry the Lord, who carries all the universe( Visvarambhasya vahanAth). You are carried by BhUmi Devi. You worry about the troubles caused to BhUmi DEvi through this extraordinary effort (Visvambharasya vahanAth vyaTithA maabhUth )and You carry her in PaathALa lOkam on Your head as PaathalA AdhisEshan (Thvam Bala abhyadhikayA nijayA moorthyaiva Vasumathim dhathsE)..(V.S).
754. மாபூத் இயம் மயி நிஷண்ண பதஸ்ய நித்யம்
விச்வம் பரஸ்ய வஹநாத் வ்யதிதா இதி மத்த்வா
தத்ஸே பல அப்யதிகயா மணிபாதுகே த்வம்
சேஷாத்மநா வஸுமதீம் நிஜயைவ மூர்த்த்யா
பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! “என் மீது தனது திருவடிகளை வைத்தபடி ஸஞ்சரிக்கும் ஸ்ரீரங்கநாதனை இந்தப் பூமியானது எப்போதும் தாங்குவதால் வருந்துகிறதோ?”, என்று நீ எண்ணுகிறாய் போலும். அதனால், அதிக பலம் நிறைந்ததான ஆதிசேஷன் என்னும் உருவம் எடுத்து, இந்தப் பூமியைத் தாங்குகிறாய் போலும்.
Sloka #755
755 tatthAdhrusA nijaBalEna nirooDa keerthi:
Seshas-Tavaiva pariNAma visEsha yEsha:
RaamENa sathyavachasA yadhananya VaahyAm
vODum purA Vasumatheem bhavathi niyukthA
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: In the previous verse, Swamy Desikan pointed out that PaathALa sEshan chose His strength over intellect (Jn~Anam ) to render service to BhUmi DEvi (Mother Earth ) in carrying the load of the Lord’s weight. Here, he continues with that thought. He says: ” PaathaLa seshan and PadhukAs have equal strength. Raamachandra of unfailing words knew very well of that strength of the PaadhukAs and ordered them to bear the unbearable burden of Raajya Lakshmi during His absence from the kingdom of AyOdhyA.
2) SrImath Andavan’s anubhavam: Oh PaadhukE! Are You the incarnation of AdhisEshan Or AdhisEshan Your incarnation ? I have a doubt as to who is superior to whom between the two of You .Oh PaadhukE ! For some reasons, it appears to me that You are superior. One of the key reasons is that Lord Ramachandra picked You at the time of His departure to the forest as His representative to rule the kingdom . He could have picked AdhisEshan instead, but He did not do so. The implication is that AzhwAr is superior to the Nithyasooris like AdhisEshan.
3) AdhisEshan is renowned for his strength (Yesha Sesha: nijabalEna nirooDa keerthi). He is a sort of avathAram of Yours (Yesha sEsha: Tava pariNAma visEsha yEva). The Lord, who is true in His words (Sathya vachas Raama:) decided however that You are the One to bear the burden of handling the awesome responsibilites of protecting the kingdom during His absence form the Kingdom ( ananya vAhyam Vasumatheem vODum bhavathee niyukthA )
755. தத்தாத்ருசா நிஜபலேந நிரூட கீர்த்தி:
சேஷ: தவ ஏவ பரிணாம விசேஷ ஏஷ:
ராமேண ஸத்ய வசஸா யத் அநந்ய வாஹ்யாம்
வோடும் புரா வஸுமதீம் பவதீ நியுக்தா
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தன்னுடைய அளவு கடந்த பலம் என்னும் காரணத்தினால் நிலையான புகழ்பெற்ற ஆதிசேஷன், உனது அவதாரமே என்பதற்கு ஆதாரம் உள்ளது. அந்த ஆதாரம் எது? எப்போதும் உண்மையை மட்டுமே கூறுகின்ற இராமனால், யாராலும் தாங்க இயலாத பூமியைத் தாங்கும்படி, நீ அல்லவோ கட்டளை இடப்பட்டாய்?
Sloka #756
756. shEShathvasImaniyathAm maNipAdharakshE!
thvAmAgamA: kulavaDhUmiva bAlaputhrA:
thvadhrUpaBhEdhashayithasya parasya pumsa:
pAdhOpaDhAnashayithAmupaDhAnayanthi
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! The Lord is reclining on Adisesha, who is another form of Yours (designed for the Lord’s service). You are then out of the Feet; You appear like reclining on His Feet. The Vedas incidentally, Your-children-like, are resting by Your side. You, as a chaste wife would do, do not leave the Feet even when there is no active service possibility.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy : Oh Mani PaadhukE! Even when Your Lord sleeps and You are physically separated from Him, You are at the foot of His bed and do not lose Your seshathvam (Service as devoted servant). This is understood well by the vedAs and AagamAs. They consider themselves as the young children of Yours as You rest at the foot of the Lord’s bed as the chaste wife waiting to serve Her Lord.
2) SrImath Andavan’s anubhavam: The inner meaning is that the true meanings of the VedAs would not have come out if Swamy NammAzhwAr did not bless us with His prabhandhams. Just as a chaste woman protects her children through Her Paathivratyam, AzhwAr (SaThAri) recieves His strength from the Lord as Sarva Seshin.
3)PerumAL is resting on Your other Roopam, AdhisEshan (Parasya Pumsa: Thvadhroopa BhEdha: sayitha:). You are resting at His footstep (Parasya Pumsa: updhAna sayithA) waiitng to serve Him, Your Lord.The VedAs are at Your feet and are like the helpless babies protected by the power of Your Chastity ( ThvAm BaalaputhrA: kulavadhUmiva upadhAnayanthi)…(V.S).
756. சேஷத்வ ஸீமநியதாம் மணிபாதரக்ஷே
த்வாம் ஆகமா: குலவதூம் இவ பாலபுத்ரா:
த்வத் ரூபபேத சயிதஸ்ய பரஸ்ய பும்ஸ:
பாத உபதாந சயிநாம் உபதாநயந்தி
பொருள் – இரத்தினக்கற்கள் இழைக்கப்பட்ட பாதுகையே! அடிமைத்தனத்தின் எல்லையாக நீ உள்ளாய்; உன்னுடைய உருவமான ஆதிசேஷன் மீது சயனித்துள்ள ஸ்ரீரங்கநாதனின் திருவடிகளையே தலையணை என்று எண்ணி, அங்கேயே நீ சயனித்துள்ளாய். இப்படியாகக் கணவனின் கால்களில் சயனித்துள்ள பதிவ்ரதை போன்ற உன்னைத் தங்கள் தாயாகக் கொண்டு, உன்னைத் தங்கள் தலையணை ஆக்கி, வேதங்கள் என்ற குழந்தைகள் நிம்மதியாக சயனித்துள்ளன.
Sloka #757
757. Bharathashirasi lagnAm pAdhukE! dhUrathasthvAm
svathanumapi vavandhE lakshmaNa: shEShaBhUtha:
kimidhamiha vichithram nithyayuktha: siShEvE
dasharaThathanaya: san ranganATha: svamEva
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! When You were seated on the head of Bharata, Lakshmana on approaching (while returning from the forest), paid obeisance to You even from a distance onwards, even though he was a Sesha (and an avatara of Sesha), whose another incarnation is Yourself. This is nothing strange: Lord Ranganatha, in His incarnation as Rama, performed respectful services to Himself!
Special Notes from Sri. U.Ve. V. Sadagopan
1)UtthamUr Swamy:Oh PadhukE! When You returned from the forest to NandhigrAmam , You were worn by BharathA on his head to unite You with Your Lord. LakshmaNa , who is Your other form tenderly bowed to You even from distance. Was n’t that strange that LakshmaNa (AdhisEshAvathAran) offered salutations to himself ( AdhisEshan incarnated as PaadhukA) then ? It really is not that strange. Did n’t Raamachandra , who is none other than Lord RanganAtha worship latter as the titular deity of the family of Raghus? When the elder brother Himself worshipped Himself in AyOdhyA, it is not surprising that the younger brother Lakshmana saluted his other form, the PadhukA at Nandigram.
2)SrImath Andavan’s anubhavam: The inner meaning is that when PerumAL and Nithyasooris incarnate in this world, they perform duties prescribed by SaasthrAs just like any other humans and reject those that are not recomended by the SaasthrAs to show the people of the world, the need for being obedient to SaasthrAic dictates by every one.
3)Oh PaadhukE! When LakshmaNa saw from a distance the Paadhukais being carried on top of BharathA’s head , he bowed to them (SeshabhUtha: Lakshmana: Bharatha sirasi lagnAm ThvAm SVATANUMAPI dhUratha: vavandhE). There is nothing strange in that (iha idham kim vichithram?).The ever-so-careful RaamachanadrA offered salutations to Himself(RanganAthA), when He incarnated as Raamachandran , the son of King Dasaratan( Nithya-yuktha: RanganATa: DasaraTatanayassann SVAMEVA SESHIVE)..(V.S).
757. பரத சிரஸி லக்நாம் பாதுகே தூரத: த்வாம்
ஸ்வதநுமபி வவந்தே லக்ஷ்மண: சேஷபூத:
கிம் இதம் இஹ விசித்ரம் நித்யயுக்த: ஸிஷேவே
தசரத தநயஸ்ஸந் ரங்கநாத: ஸ்வமேவ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஆதிசேஷனாகிய லக்ஷ்மணன் தனது உருவமான உன்னை, பரதனின் தலையில் நீ வீற்றிருந்தபோது, உன்னைத் தூரத்தில் நின்றபடி வணங்கினான். இப்படியாகத் தனது உருவமாகவே உள்ள ஒருவரை மற்றவர் வணங்குவது இந்த உலகில் வியப்பான செயல் அல்ல, எப்படி? தசரதனின் புத்திரனாக அவதரித்த ஸ்ரீரங்கநாதன் தன்னைத்தானே ஆராதித்தபடி இருந்தான் அல்லவோ? (திருவரங்கத்தில் உள்ள ஸ்ரீரங்கநாதன் இராமனால் ஆராதிக்கப்பட்டவன் ஆவான். இராமனாக வந்ததும் ஸ்ரீரங்கநாதனே என்பதால், இப்படிக் கூறுகிறார்).
Sloka #758
758. BhUyOBhUya: sthimithachalithE yasya sankalpasinDhoU
brahmEshAnapraBruthaya imE budhbudhathvam Bhajanthi
thasyAnAdhEryugapariNathoU yOganidhrAnurUpam
krIdAthalpam kimapi thanuthE pAdhukE! BhUmikAnyA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The Lord’s will is an ocean, which now moves and is now stagnant. The devas like Brahma, Siva and the like are of such a short existence as bubbles. To that Lord, who is beginningless, Your (another) incarnate, Adisesha, provides a couch (of fig leaf) for sleeping on at the time of the Deluge.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy: Oh PaadhukE! During the time of deluge, out of Your Lord’s volition, Brahma, Rudra and others disappear like bubbles that burst. Another age of the world sets in. Even then, You (PaadhukA) do not disappear. Being a Nithya soori, You continue to serve the Lord. You transfer from being a PaadhukA(AdhisEshA) to a pupil leaf to serve as Your Lord’s bed. Later, when the deluge is over and the world is released from the stomach of the Lord, You transform from that of a pupil leaf to that of a grear Serpent king, AdhisEsha to serve Your Lord in many ways.
2)Oh PaadhukE! In the ocean of memory of the Lord, (sankalpa Sindhou) there is strong movement some times and other times , it is quite still.In times of movement, the created worlds including Brahma , Sivan disappear like bursting bubbles (imE BrahmEsAna Prabhrudhaya: bhUyObhUya: stimitha chalithE Yasya sankalpa sindhou Bhudhbhudathvam bhajanthi). When it is tranquil, that Sankalpam produces the entire world from BrahmA downwards. During the time of PraLayam, Oh PaadhukE! You incarnate as a Pupil leaf fit for the Lord’s playful sleep on the waters of pralayam ( anyA bhUmikA yugapariNathou yOgA nidhrAnuroopam kimapi kreeDAtalpam tanuthE)…(V.S).
758. பூயோ பூய: ஸ்திமித சலிதே யஸ்ய ஸங்கல்ப ஸிந்தௌ
ப்ரஹ்ம ஈசாந ப்ரப்ருதய இமே புத்புதத்வம் பஜந்தி
தஸ்யாநாதே: யுக பரிணதௌ யோகநித்ரா அநுரூபம்
க்ரீடா தல்ப்பம் கிமபி தநுதே பாதுகே பூமிகா அந்யா
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் ஸங்கல்பம் என்பது ஸமுத்திரம் போன்று அசையாமலும், அசைந்தபடியும் உள்ளது. இந்த ஸமுத்திரத்தில் நான்முகன், சிவன் போன்றோர் நீர்க்குமிழிகள் போன்றுள்ள தன்மையை அடைகின்றனர். இப்படிப்பட்ட ஸ்ரீரங்கநாதனுக்கு, ப்ரளய காலத்தில் அவன் யோகநித்திரை கொண்டதற்கு ஏற்ற ஆலிலையாக நீ மற்றோர் உருவம் எடுக்கிறாய். இந்தத் தன்மை இனிமையான படுக்கையை ஏற்படுத்துகிறது.
Sloka #759
759. ahInAthmA rangakshithiramaNapAdhavani! sadhA
sathAmitTham thrANAth praThithanijasathrathvaviBhavA
avidhyAyAminyA: sprushasi punarEkAhapadhavIm
krathUnAmArADhyA krathurapi cha sarvasthvamasi na:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Ranganatha Paaduka! You are in the form of Adisesha (also of Aheena yaga); You protect the Sadhus (You are also Sattra yaga); You are also the day that has dawned for the night of nescience, a day never to end. (You are the Ekaha yaga too). Thus You are the yagas and their goal as well.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh RanganAtha PaadhukE! As the king of serpents(Aheendran ) You become the Soma Yaagam recognized as Aheenam and protect the righteous. You also become another Soma Yaagam known as Sattaram and help to cross the dark night of nescience through the path of another Soma Yaagam described as EkAham. You are worshipped not only as the various YaagAs , but You transform Yourself in to those YaagAs.; further, You also become the fruit of those YaagAs. It is amazing how You perform so many diverse roles.
The word aheenA has three meanings:(1) The King of serpents (Aheendran) , (2) it is the name of a Soma Yaagam (3) it means also blemishless. Swamy Desikan cleverly weaves the multiple meanings of the word Aheena in this slOkam to relate AdhisEsha/ PaadhukA to the Soma YaagAs like EkAham ( JyOthishtOmam) , Aheenam and Sattaram. Swamy states that the Paadhukais signify the essence of the above three Soma YaagAs , which use the juice of Soma creeper as Havis. A Soma Yaagam done for a day is known as EkAham. When the Yaaga is extended from two to twelve days, that Yaagam becomes Aheenam. When it goes beyond 12 days, the same Soma Yaagam acquires the name of Sattaram. Swamy Desikan states that the purpose of doing all these YaagAs is to obtain the Lord’s PaadhukAs for our worship to enable us toattain
Moksham ultimately.
2)SrImath Andavan’s anubhavam:Oh PaadhukE! You are the incarnation of AdhisEshA. You have the reputation of protecting all Saadhus. You are the day for the night of the world , which is impervious to auspicious matters. You remind them of these auspicious matters .All the YaagAs are performed by people for pleasing You.You are in the form of all Yag~nams .
3)Oh Lord RanganAthA’s PaadhukE(RangakshithiramaNa PaadhAvani)! You are of the form of AdhisEsha and form of Yaj~nam known as Aheenam (aheenAthmA).You protect the learned ones always and have the reputation of being of the form of Sathra Yaagam ( SadhA sathAm ittham thrANAth praTitha nija satthrathva vibhavA). For our dark KaaLa Raathri of ajn~Anam, You are like the bright day ( na: avidhyA yAminyA: yEkAha padhaveem sprusasi). You are celeebrated by all yaagams( Thvam krathUnAm aarAdhyA). You take on the form of all Yaagams (Sarvakrathurapi cha asi)..(V.S).
759. அஹீநாத்மா ரங்கக்ஷிதி ரமண பாதாவநி ஸதா
ஸதாம் இத்தம் த்ராணாத் ப்ரதித நிஜ ஸத்த்ரத்வ விபவா
அவித்யா யாமிந்யா: ஸ்ப்ருசஸி புந: ஏகாஹ பதவீம்
க்ரதூநாம் ஆராத்யா க்ரதுரபி ச ஸர்வஸ்த்வம் அஸி ந:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அஹீநம் என்னும் யாக ஸ்வரூபமாக (ஆதிசேஷன் ரூபமாக) நீ உள்ளாய். எப்போதும் நாங்கள் காணும்படியாக ஸத்துக்களைக் காப்பதால், மிகவும் ப்ரஸித்தமான ஸத்ரம் என்ற யாகமாக உள்ளாய். அஞ்ஞானம் என்ற இரவுப்பொழுது விடிவதற்கு ஏற்ற பகல் என்பதான ஏகாஹம் எனப்படும் யாகமாக உள்ளாய். இப்படியாகப் பல யாகங்களுக்கு உரிய தேவதையாகவும், அனைத்துமாகவும் நீயே உள்ளாய்.
Sloka #760
760. bahumuKhaBhOgasamEthaIrnirmukthathayA vishuDdhimApannaI:
shEShAthmikA padhAvani! niShEvyasE shEShaBhUthaIsthvam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are Adisesha; You are also the model liege to the Lord. Even as You render manifold service to the Lord, the other Seshabhoota sadhus, render manifold service to You and become purified and lustrous as You become, on casting off skin. They shine on being liberated. Those Seshas, those lieges of Yours pay obeisance to You.
Special Notes from Sri. U.Ve. V. Sadagopan
1)UtthamUr Swamy:Oh PaadhukE! Originating from AadhisEsha, You assume many roles and bless those, who worship You with the boon of eternal service to Your Lord. AdhisEshan is “Bahu Mukha BhOga SamEthan “. BhOgam means the body of a serpent. AdhisEshan has 1,000 hoods and hence it is appropriate to address him as Bahu Mukha BhOgan. PaadhukA is also Bhau Mukha BhOgan. It accepts the many offerings (BhOgAs) such as Sandal paste, flowers, Camphor et al.Those who worship Padhukai/AdhisEshA get the blessings of enjoying many earthly bhOgAs (pleasures). Both AdhisEshA and PaadhukA are eternal servants of the Lord. Both AdhisEsha and PaadhukA shed their skin; they have a blemishless white body (known as Suddha Satthvam or unalloyed purity). Those who worship the PadhukAs shed their PaapAs and PuNyAs and reach the state of Suddha sathvam.Thus, they all become Seshamayam or servants of the Lord, the Sarva Seshin.
2) SrImath Andavan’s anubhavam: Oh PaadhukE! As the incarnation of AdhisEshan, You perform many kaimkaryams to Your Lord and all the Bhagavath BhakthAs, PrapannAs, Muktha jeevans and Nithya sooris celebrate You and bow before You.
3)Oh PaadhukE! You are the incarnation of AdhisEsha (Thvam sEshAthmikA). You are united with many kinds of auspicious bhOgams(Thvam Bahumukha bhOga samEthA). You are worshipped by those who are freed of karmAs, muktha JeevAs and the Nithya sooris(Thvam NirmukthathayA visuddhim aapannai: sEshabhUthai: nishEvyasE)..(V.S).
760. பஹுமுகபோக ஸமேதை: நிர்முக்ததயா விசுத்திம் ஆபந்நை:
சேஷாத்மிகா பதாவநி நிஷேவ்யஸே சேஷபூதை: த்வம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஆதிசேஷனின் அவதாரமான நீ, பலவிதமான இன்பங்களுடன் கூடியவர்களும், அனைத்து கர்மங்களில் இருந்தும் விடுபட்டதனால் தோஷம் இல்லாத தன்மையை அடைந்தவர்களும் ஆகிய ஸ்ரீரங்கநாதனின் தொண்டர்களால் எப்போதும் வணங்கப்படுகிறாய்.
விளக்கம் – இங்கு பஹுமுக என்பதைப் பல முகங்கள் என்றும், நிர்முக்ததயா என்பதை தோல் உரித்த காரணத்தினால் என்றும், விசுத்திம் என்பதைப் பளபளப்பு என்றும், சேஷ என்பதை நாகங்கள் என்றும் பொருள் கொள்ளலாம். இப்படிக் கொண்டால், பலவிதமான நாகங்களால் ஆதிசேஷனாக உள்ள நீ வணங்கப்படுகிறாய் எனலாம்.
Sesha Paddhathi SampUrnam
சேஷ பத்ததி ஸம்பூர்ணம்
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
