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Home All Categories Prabhandam & Slokas Paduka Sahasram Part 21

Paduka Sahasram Part 21

Sloka #201

201. pAdhapAdhupahruthA raGhUdhvahAdh
AlavAlamiva pITamAshrithA
aBhyaShEchi BhavathI tapODhanai:
pArijAthalathikEva pAdhukE!

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! The Sages performed the abhisheka to You, who looked like a Parijata creeper transplanted from the tree (Kalpaka) that Rama is, onto the throne, which is a water-trench, so to say.

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s anubhavam: Oh PadhukE! You are like the branch of PaarijAthA tree known as RaamA. Great sages like VasishTA brought You from ChithrakUtam and planted You in the fertile soil known as the throne of the Raghus. Then, they fed You with nutritous waters at the time of Your coronation bath and nurtured You to become another PaarijAthA tree to fulfill the wishes of all the people, who worshipped You .

(2) Srimath Andavan’s anubhavam: The inner meaning here is that SadAchAryAs are like the wish-granting KalpakA tree.

(3) Here Swami Desikan compares the Padhukai to the celestial Kalpakaa creeper , that grants all the wishes that one prays for . The Sages performed abhishEkam for that kalpakA tree sittIng on the throne of the Raghu dynasty ( BhavathI PaarijAtha lathikEva TapOdhanai: abhyashEchi). Swamy compares the simhAsanam on which the PaadhukA was seated as “aalavAlam” or the specially prepared soil with boundaries (Paatthi in Tamil ).That Kalpa LathikA seated on the aalavAlam of the simhAsanam was a branch of the kalpakA tree that was RaamA ( RaghUdhvahAth paadhapAth upahrutha AALAVaLAMIVA PEETAM AASRITHAA BHAVATHEE)…V.S

பாதபாத் உபஹ்ருதா ரகூத்வஹாத் ஆலவாலமிவ பீடம் ஆச்ரிதா
அப்யஷேசி பவதீ தபோதநை: பாரிஜாதலதிகேவ பாதுகே.

பொருள் – பாதுகையே! இராமன் என்ற பெரிய மரத்தில் இருந்து கொண்டு வரப்பட்ட கற்பகக் கொடி போன்று நீ உள்ளாய். உன்னை ஸிம்ஹாஸனத்தில் அமர்த்தி உயர்ந்த ரிஷிகள் பட்டாபிஷேகம் செய்வித்தனர்.

Sloka #202

202. alaGhuBhiraBhiShEkavyApruthaIrambhuBhisthE
dinakarakuladhaInyam pAdhukE!kshALayiShyan
sa Khalu kamalayOnE: sUnurAGhattha manthrE
ShvaDhikaniyamayOgAm shakthimATharvaNEShu

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! Vasishta, son of Brahma, infused into the waters used for the abhisheka greater power through the Atharva mantras and his own excessive discipline, so as to wash away the stigma that had tainted the Solar race.

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s anubhavam : Oh PaadhukE! The Atharva Vedha ManthrAs are very important for the coronation ceremony .Hence , Sage VasishTA recited many Atharva Vedha manthrams to generate the power and strength associated with many religious observances(vrathAs). The waters inculcating these manthrAs appeared as though they washed away the deficiency of not having a descendent of Soorya vamsam on the throne. Swami Desikan points out that the very same powerful Sage VasishTA used one set of manthrAs from one VedhA for the birth of RaamA and His brothers and another set of ManthrAs from a different VedhA to empower the coronation waters for the PadhukAs.

(2) Srimath Andava’s anubhavam: Oh PaadhukE! When RaamA left for the forest , there was arAjakam and lot of troubles arose due to that gap in the occupancy of the throne after DasarathA passed away. To destroy those inauspicious events, the grat sage, VasishTA observed many vrathams and empowered them with powerful Vedha manthrams as a apart of Your pattAbhishEkam .The inner meaning is the people of the world suffer, when there are no SadAchAryAs to perform upadEsam on Tattva -Hitha -PurushArthams. When sadAchAryAs are worshipped with sincere devotion, the ill sof the world will disappear. It is indeed in this context , one has to understand the YogAbhyAsam of AchArya Naatha Muni to have the darsanam of Swamy NammAzhwAr at THirukkuruhUr and receive from him the dhivya prabhndhams and sakala sAsthrams to banish the sorrows of this world.

(3) Swamy Desikan saya that there was a kaLangam /dhainyam(azhukku in Tamil) in the garment of Soorya Vamsam due to the painful circumstances leading to the departure of RaamA to forest .That blemish had to be cleansed .Swamy Desikan states that the austere Sage VasishTA washed away that blemish with the waters made potent by the consecration with atharva Vedha manthrams (ambhubhi: Dinakarakula DHAINYAM kshALayishyan , AtharvaNEshu manthrEshu –sakthim aadhatha khalu )…V.S

அலகுபி: அபிஷேக வ்யாப்ருதை: அம்புபி: தே
திநகரகுல தைந்யம் பாதுகே க்ஷாளயிஷ்யந்
ஸ கலு கமலயோநே: ஸூநுராதத்த மந்த்ரேஷு
அதிக நியம யோகாம் சக்திம் ஆதர்வணேஷு.

பொருள் – பாதுகையே! உனது பட்டாபிஷேகத்தில் சேர்க்கப்பட்ட புண்ணிய நீர் அனைத்தும் மிகுந்த பெருமை அடைந்தன. இவற்றை ப்ரம்மனின் புத்திரரான வசிஷ்டர் என்ன செய்தார்? இராமன் நாட்டை விட்டு அகன்றதால் சூரிய குலத்திற்குப் பெரும் துன்பம் ஏற்பட்டது. இந்த அழுக்கை, அந்தப் புண்ணிய நீர் கொண்டு அவர் விலக்கினார். இதன் மூலம் அதர்வண வேதங்களில் கூறப்பட்ட மந்திரங்கள் அனைத்தையும் ஓதி, மிகவும் அதிகமான சக்தி ஏற்படுத்தினார்.

Sloka #203

203. dhinakarakulajAnAm dhevi! pruThvIpathInAm
nirupaDhimaDhikAram prApnuvathyAm BhavathyAm
ajaniShatha samasthA: pAdhukE! thAvakIna-

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! When You sat on the throne of the Solar Race, the kings of which dynasty always enjoyed unconditional intrinsic suzerainty, the waters of ablution flowing out joined all rivers which all thereupon became Tungabhadra, that is rich in auspices.

Special Notes from Sri. U.Ve. V. Sadagopan

(1) In the next four verses, Swamy Desikan describes the many auspicious events that resulted from the power of the coronation waters blessed by Sage VasishTA . Swamy refers to the abundance of life giving waters, growth of affection between the citizens of the land ,destruction of the power of the enemies of the kingdom and the bestowal of auspiciousness all around. In this slOkam , Swamy Desikan describes the lack of draught and abundance of timely rains. He says: ” Oh PaahdukA ! Oh Queen! When You were consecrated through Your ritual bath and subsequent crowning , You assumed the natural duties of the kings of Soorya Vamsam.Thanks to the union with the holy waters of Your coronation , little streams and small rivers grew large and were filled with waters conferring all auspiciousness for those , who used them. All the rivers became “ThungA” or Superior compared to their previous states. All of these rivers acquired in additon the quality of BhadrA or auspiciousness and thus became “ThungabhadrA “. The sins of people taking bath in them were destroyed immediately.Such is Your Power!”

(2) Srimath Adnavan’s anubhavam: The inner meaning is that the avathAram of NammAzhwAr assisted many MahAns to comprehend corectly the meanings of His Prabhandhams and led to great auspiciousness to the world. Such is the power of Swamy NammAzhwAr’s Sri Sookthis ( PaadhukA PrabhAvam).

(3) In the previous verse , Swamy Desikan referred to ” Dhinakara kula dhainyam” or the blemish in the fabric of Soorya Vamsam and how the coronation waters of the Paadhukais washed away (KshALayishyan) those blemishes through their . In the present verse , Swamy Desikan refers again to ” the Dhinakarakulam ” and describes the power attained by the Padhukai as it succeded the Dhinakara Kula raajAs and ascended their traditional throne…V.S

(4) This verse clebrates the power of ” the snapana salila yOgam ( the power of association with the pattAbhishEka Jalam )”. Swamy Desikan points out that “Samastha nimnagA:”( all rivers that received the sacred coronation waters) became both “ThungA” ( Superior) and BhadrA: ( Generating KshEmam for one and all). The consecrated waters flowing from the Paahdukais seated on the BhadrAsanam of Dhinakara Kula vamsam generated the veritable “ThungabhadrA ” river..V.S

(5) In these times of drought in some parts of India , it is adiyEn’s conviction that the Japam of this particular slOkam with proper sankalpam for 1008 times daily by 45 people for a three week time would provide relief from the drought ..V.S

திநகரகுலஜாநாம் தேவி ப்ருத்வீபதீநாம்
நிருபதிம் அதிகாரம் ப்ராப்நுவத்யாம் பவத்யாம்
அஜநிஷத ஸமஸ்தா: பாதுகே தாவகீந:
ஸ்நபந ஸலில யோகாந் நிம்நகா: துங்கபத்ரா:

பொருள் – பாதுகையே! சூரிய குலத்தில் வந்த அரசர்களுக்கே உரித்தான அதிகாரத்தை நீ அடைந்தாய். அப்போது உன் மீது சேர்க்கப்பட்ட புண்ணிய நீரின் தொடர்பு காரணமாக அனைத்து ஆறுகளும் உயர்ந்தன. வற்றிக் கிடந்த ஆறுகள் கூட, துங்கபத்திரை நதி போன்று பெருக்கெடுத்து, உலகிற்கு நன்மை ஏற்படுத்தும்படி ஆயின.

Sloka #204

204. thava viDhivadhupAtthE sArvaBhoUmABhiShekE
BharathasamayavidBhi: pAdhukE! manthrimuKhyaI:
thvadhavaDhinijakarmasThAyinInAm prajAnAm
praThama yugavishEShA: prAdhurAsan vichithrA:

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! When Your coronation as supreme empress was solemnized by the Ministers, in accordance with the rules of procedure, but as per the specific wish of Bharata, dedicating the rituals to Your pleasure, this being the ultimate in spiritual status, the ordained Dharmas pertaining to Kritayuga, in a wide variety, were performed by people. The Paaduka was the force controlling all worlds OR The usual hailing format was “May the Paaduka’s reign last till Rama returns!” OR Perform all rituals as Paaduka-arpanam.

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukhE! When the ministers of DasarathA understanding fully BharathA’s reverence for You , conducted Your coronation ceremony , offered their worships and saluted You . They hailed You to have an auspicous rule until Your Lord returned home from His exile.The auspiciousness arising from your rule kept all the VarNAs and asramAs in tact. All the citizens observed their assigned duties with enthusiasm. The special blessings of the first of four yugAs (time divisions) , Kritha yugA was abundantly present in the activites of all the citizenery . They (the Ministers) served You as Lord RaamachandrA’s designated representative.

(2)Srimath Andavan’s anubhavam : Oh PaadhukE! The ministers followed the instructions of Bharathan and made all the arrangements for Your coronation . At that time , the citizenery laid at the foot of Your throne, all their karmAs as samarpaNam.It was thrEthA yugam then. Inspite of it , the piety of the SamarpaNams made the ThrEthA yugam look like the Krutha Yugam, where Sattvam is dominant.The inner meaning is that there is no glorious time , which is more significant than the time in which SadAchAryAs are celebrated with VisEsha bhakthi and reverence.It is customary to perform Saathvika ThyAgam with the expression , “Sarvam KrishNArpaNam asthu”. It would be better to adopt the practise of saathvikaThyAgam with the statement ” Sarvam PaadhukArpaNam asthu”. It is much more beneficial to perform kaimkaryams for the preethi of AchAryAs than even for the preethi of PerumAL.

(3) Swamy Desikan describes the pattaabhishEkam performed by the chief Ministers at the behest of BharathA as ” SaarvabhoumAbhishEkam “. Due to that auspicious event, the karmAs performed by the citizenery during PaadhukA Raajyam attained a status equal to that of of karmAs performed in Krutha Yugam ( Prathama yuga visEshA: prAdhurAsan)…V.S

தவ விதிவத் உபாதே ஸார்வபௌம அபிஷேகே
பரத ஸமயவித்பி: பாதுகே மந்த்ரி முக்யை:
த்வதவதி நிஜகர்மஸ்த்தாயிநீநாம் ப்ரஜாநாம்
ப்ரதமயுக விசேஷா: ப்ராதுராஸந் விசித்ரா:

பொருள் – பாதுகையே! பரதனின் வேண்டுகோளுக்கு ஏற்றபடி அனைத்து மந்திரிகளும் இணைந்து, சாஸ்திர முறைப்படி உனக்குப் பட்டாபிஷேகம் நடத்தி வைத்தனர். அப்போது அந்த நாட்டு மக்கள் யாவரும் ஒன்று கூடி, தங்கள் செயல்கள் அனைத்தையும் உனக்கு அர்ப்பணித்தபடி நின்றனர். இதனைக் காணும்போது அந்த யுகம் (த்ரேதாயுகம்) பல யுகங்களுக்கு முன்னாலிருந்த க்ருதயுகம் போன்று விளங்கியது (நாம் நல்ல செயல்கள் செய்துவிட்டு, ”கிருஷ்ணார்ப்பணம்” என்பது போன்று இங்கு ”பாதுகா அர்ப்பணம்” என்றனர்).

Sloka #205

205. avasitharipushabdhAnanvaBhUsthvam thadhAnIm
raGhupathipadharakshE! labDharAjyABhiShEkA
chalithaBhujalathAnAm chAmaragrAhiNInAm
maNivalayaninAdhaIrmEdhurAn manthraGhOShAn

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! When You were installed duly, the loud pronouncement of mantras made the word ‘enemy’ totally banished (it could never be heard there) and accompanied the jingling sound emanating from the gem-studded bangles of the female servants who wafted the chamaras with their long creeper-like arms.

Special Notes from Sri. U.Ve. V. Sadagopan

(1)Sri UtthamUr Swamy’s anubhavam: Here , Swamy Desikan refers to the vedha PaarAyaNam at the court of Paadhukais during its pattAbhishEkam . He says:” Oh Raama PadhukE! After Your pattAbhishEkam , there was Vedhic recitation by assembled sages . The purport of the recited manthrAs were about Your greatness. During that occasion of Vedhic chanting, beautiful damsels with creeper-like hands performed fan service to You seatd on Your BhadrAsanam. As their hands moved up and down during the process of wafting their fans , the gem-studded bangles on their hands generated a beautiful musical sound , which appeared like the commentaries (VyAkyAnams) for the recited manthrAs.

(2) Srimath Andavan’s anubhavam: During the time of Your pattAbhishEka uthsavam , there were Vedha ghOshams and the lilting sounds of the moving bangles from the hands of the beautiful women engaged in fan service to You. There was no sound arising from the chathrus of the kingdom. The inner meaning is that SadAchAryAs have a greater degree of dayA and preethi for all compared to perumAL . Therefore , they hve no chathrUs. Wherever SadAchAryAs are, there , inauspicious attributes like crass desire, anger do not raise their ugly heads.

(3) The sabhai of Paadhukai was filled with two kinds of dominant sounds: (1) manthra ghOsham (2) ChAmara- grAhaNInAm maNivalaya ninAdham. The one sound absent was the chathru sabdham ( avasitha ripu sadham) .Paadhukais enjoyed these auspicious sounds …V.S

அவஸித ரிபுசப்தாந் அந்வபூ: த்வம் ததாநீம்
ரகுபதி பதரக்ஷே லப்த்த ராஜ்ய அபிஷேகா
சலித புஜலதாநாம் சாமரக்ராஹிணீநாம்
மணிவலய நிநாதை: மேதுராந் மந்த்ரகோஷாந்

பொருள் – இராமனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! உனக்குப் புண்ணிய தீர்த்தம் கொண்டு பட்டாபிஷேகம் செய்விக்கப்பட்டபோது நிகழ்ந்தது என்ன? காற்றில் கொடிகள் அசைவது போன்று, சாமரம் வீசிக் கொண்டிருந்த பெண்களின் கைகள் மெள்ள அசைந்தன. அவர்கள் கைகளில் இருந்த இரத்தின வளையல்களின் ஒலி எங்கும் ஒலித்தது. மேலும், அங்கு வேத மந்திரங்களின் ஒலியும் சூழ்ந்திருந்தது. இதனால் அந்த இட்த்தி “சத்துரு” என்ற சொல், எங்கும் கேட்காமல் விளங்கியது. இதனை நீ மகிழ்வுடன் அனுபவித்தாய்.

Sloka #206

206. samuchithamaBhiShEkam pAdhukE!prApnuvathyAm
thvayi vinipathithAnAm dhevi! thIrThOdhakAnAm
Dhvaniranugathamanthra: sIdhathAm kOsalAnAm
shamayitgumalamAsIth sankulAn ArthanAdhAn

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! The holy waters that were poured on You with appropriate Mantra chanting raised a combined sound, loud enough to silence the unclear mutual words of talking among the Kosala people in their grief (over Rama’s exit to the forest)

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! From the time of RaamA’s departure for the forest to the time of Your return to AyOdhyA with BharathA , the citizens of AyOdhyA were crying loud due to their grief over separation from their Lord , Raamachandran. Then , Your coronation took place. At that time , there were two sounds that were heard. One was the splashing sound of the sacred waters as they fell on You; the other was the majestic sound of the Vedha manthrams recited by the assembled sages. Both sounds combined together and chased away the sorrowful cries of the citizens. The citizens sorrowed no more.

(2) Srimath Andavan’s anubhavam: Oh PadhukE! The sounds of the loud sobbings (pulambals in Tamil) were quelled by the sounds of the Vedha ghOsham and the sounds originating from the fall of the sacred coronation waters on You . The inner meaning is that the fortunate ones , who have been blessed with SadAchAryAs do not sorrow over their separation form PerumAL , when that happens.

(3) The “sankulAn aartha naadham ( collective sorrowful sounds) of the citizens of AyOdhyA were quelled by the dhvani of the sacred waters falling on the Paadhukais and by the dhvani from the properly accented intonations of the Vedha manthrams used especially for the consecration of the coronation waters ..VS

ஸமுசிதம் அபிஷேகம் பாதுகே ப்ராப்நுவத்யாம்
த்வயி விநிபதிதாநாம் தேவி தீர்த்த உதகாநாம்
த்வநி: அநுகத மந்திர: ஸீததாம் கோஸலாநாம்
சமயிதும் அலம் ஆஸீத் ஸங்குலாந் ஆர்த்தநாதாந்

பொருள் – பாதுகை தேவியே! இராமன் கானகம் சென்ற பின்னர் அயோத்தி எங்கும் மக்களின் புலம்பல் ஒலியே கேட்டபடி இருந்தது. ஆயினும் உனக்குப் பட்டாபிஷேகம் செய்விக்கப்பட்ட நேரத்தில், உன் மீது சேர்க்கப்பட்ட நீரின் ஓசையாலும், அப்போது ஓதப்பட்ட மந்திரங்களின் ஒலியாலும் மக்களின் புலம்பல் நீக்கப்பட்டது.

Sloka #207

207. dhiviShadhanuviDhEyam dhevi! rAjyABhiShEkam
Bharatha iva yadhi thvam pAdhukE! nAnvamamsThA:
kaThamiva raGhuvIra: kalpayEdhalpayathna:
thrichathurasharapAthaIsthAdhrusham dhEvakAryam

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka Devi! Bharata caused the coronation to be conducted as a model for even devas to follow. Had You only not agreed to have it-as Bharata did-how could Sri Rama achieve the effortlessly-achieved goal of the devas (that is Ravana’s killing), He having felled the enemy with just three or four arrows?

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s anubhavam: Oh Devi PaadhukE! If You had refused to accept Your coronation like BharathA , How then could RaamA have destroyed the three sets of RaakshasAs ( Kara-DhUshaNA , KumbhakarNA and RaavaNA ) with just three or four sets of arrows and thereby fulfilled His pledge to the DevAs that he would rescue them from the terrors caused by those Raakshasaas ?

(2) Srimath Andavan’s anubhavam: Oh PaadhukE! Had You not agreed to accept the PattAbhishEkam enjoyed by the DevAs , how could RaamA have fulfilled His avathAra kaaryam intended to put an end to the sufferings of the DevAs at RaavaNA’s hands? The inner meaning is that a SadAchAryan removes all the dhOshams of a Jeevan and then PerumAL invites the Jeevan to His side. If the SadAchAryan had not removed the dhOshams and prepared the Jeevans, PerumAl could not grant Moksham for those Jeevans.

(3) Here Swamy Desikan stresses the key role played by the Paadhukais through the acceptance of the coronation unlike BharathA , who refused the throne and pattAbhishEkam . Had PaadhukA rejected the pattAbhishEkam like BharathA, then Raghuveeran’s avathAra kaaryam would have been impacted. Since Paadhukais accepted the proposed pattAbhishEkam , VeerarAghavan could go ahead and destroy almost effortlessly RaavaNA and his entourage with just three or four arrows (alpa yathnasman , Raghuveera: thrichathura sara paathai: dEva kaaryam kalpayEth )…V.S

திவிஷத் அநுவிதேயம் தேவி ராஜ்ய அபிஷேகம்
பரத இவ யதி த்வம் பாதுகே நாந்வமம்ஸ்த்தா:
கதம் இவ ரகுவீர: கல்பயேத் அல்பயத்ந:
த்ரிசதுர சரபாதை: தாத்ருசம் தேவகார்யம்

பொருள் – பாதுகாதேவியே! அனைத்து தேவர்களாலும் கொண்டாடப்பட்ட பட்டாபிஷேகத்தை நீ பரதன் போன்று ஏற்றுக் கொள்ளாமல் இருந்தாய் என்று வைத்துக் கொள்வோம். அப்படி என்றால் தேவர்களுக்காக இராமன், மூன்று நான்கு அம்புகள் மூலமே இராவணனை எந்தவிதமான சிரமமும் இன்றி வதம் செய்ததை எவ்விதம் முடித்திருக்க இயலும் (பாதுகை அரசப் பொறுப்பை ஏற்ற நிம்மதி காரணமாக அல்லவா இராமன் நாட்டைப் பற்றிக் கவலைப்படாமல் சென்றான்?)?

Sloka #208

208. kathichana padhapadhmasparshasoUKhyam thyajanthI
vrathamathulamaDhAsthvam vathsarAn sAvaDhAnA
raGhupathipadharakshE! rAkshasaIsthrAsithAnAm
raNaraNakavimuktham yEna rAjyam surANAm

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! Your observance of a ‘Vrata’, so to say, of renouncing a pleasure-namely, that of contact with the lotus feet of Sri Rama, indeed an unparalleled ‘Vrata’, for a few years, very diligently ensured, for the devas, their kingdom by reason of removing their fears in regard to the Rakshasas.

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE ! You suffered very much for 14 years due to Your seperation from the feet of Your Lord. You could not enjoy the physical contact with Him during those years. On top of this , You accepted the responsibility of ruling KosalA kingdom and attended to all aspects of that with kaimkaryam intensity . Thanks to Your sacrifices , devAs were freed from the terrrors caused by RaavaNA and thus RaamA was able to help them. There is no match to Your sorrow , determination and sacrifices , when it comes to Kaimkaryams to Your Lord .

The inner meaning of this verse relates to the suffering of Swamy NammAzhwAr (Satari Soori), who had to bear the seperation from his Lord in Sri Vaikuntam and staying on this earth until he completed his mission of gracing us with ThiruvAimozhi. To gain a perspective on the sorrow of the PaadhukAs , we have to remember that SitA Devi was seperated from Her Lord for only ten months. The PaadhukAs however were seperated from Sri RaamA’s sacred feet for fourteen years.

(2) Srimath Andavan’s anubhavam: The inner meaning is that the avathAram of AzhwArs and AchAryAs on this earth, their upadEsams and anushtAnams protects all the worlds. If the Nithyasooris do not leave Paramapadham and incarnate here, how could Jeevans enjoy sukham here and in the other world?

(3) Paadhukai enjoys routinely ” padha Padhma sparsa soukhyam”( the comfort and contentment of union with the Lord’s sacred feet). During RaamAvathAram, those Padhukais reluctantly left the Lord’s feet for fourteen years for the removal of the agitations of the dEvAs , who were fear- stricken over the evil deeds of RaavaNA .Swamy Desikan describes the services rendered by the SatAri of the Lord : (a) “padha padhma sparsa soukhyam thyajanthI thvam saavadhAnA kathichana vathsarAn athulam vratham adhaa:” ( Leaving the pleasure of union with Your Lord’s lotus feet , with great care , you spent few years observing a matchless vratham ). (b) What did that vratham accomplish ? What were its fruits? Swamy Desikan refers to that as ” yEna (vrathEna) raakshasai: thrAsithAnAm surANAm raajyam raNaraNaka vimuktham aaseeth” ( Through that vratham of sitting on the throne of the Raghus as the representative of Your Lord , You stopped the fear-driven shakings of the residents of dEva lOkam ).The choice of the word “raNaraNakam ” is a beautiful word portryal of the picture of the quaking (nadukkam ) of dEvAs out of fear over RaavaNA. Swamy suggests that the PadhukA’s protection of the kingdom for fourteen years made RaamA fulfil His avathAra-Kaaryam…VS

கதிசந பதபத்ம ஸ்பர்ச ஸௌக்யம் த்யஜந்தீ
வ்ரதம் அதுலம் அதா: த்வம் வத்ஸராந் ஸாவதாநா
ரகுபதி பதரக்ஷே ராக்ஷஸை: த்ராஸிதாநாம்
ரணரணக விமுக்தம் யேந ராஜ்யம் ஸுராணாம்.

பொருள் – ரகுகுலத்தின் நாயகனான இராமனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! இராமனுடைய திருவடிகளின் சுகத்தை நீ எப்போதும் அனுபவித்து வந்தாய். ஆயினும் நாட்டிற்காக அந்தச் சுகத்தை ஒதுக்கி விரதம் மேற்கொண்டாய். இது நாள் வரை அசுரர்களால் அச்சம் கொண்டு விளங்கிய தேவர்களின் உலகம், உனது விரதம் காரணமாகத் தனது துக்கம் நீங்கி நின்றது.

Sloka #209

209. aTharvOpagnyam thE viDhivadhaBhiShEkam vidhaDhathAm
thvadhAsThAnyA rangakshithiramaNapAdhAvani! thadhA
laGhIyasyO jAthA raGhupariShadhAhOpuruShikA:

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! Vasishta and the other sages, on performing Your coronation strictly according to Atharva rules, saw a wonderful assembly, whose impressiveness arose from Your presiding over it; on witnessing it, they found their customary self-praise of the usual assemblies of Raghu-vamsa was meaningless in this context. Thus ‘Raghu-Kula’ was reduced to ‘laghu kula’ (laghu=trivial).

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UthtamUr Swamy’s anubhavam : Oh Paadhukais of the Lord! Sage VasishTA took special efforts to have Your coronation done with Atharva Veda manthrams. The result was the extraordinary and the most auspicious reign of Yours for fourteen years until RaamA returned. Sage VasishTA and others could not however take full credit for this benevolent phenemenon , since they had conducted the coronations of other kings as well and did not recognize the level of auspiciousness that they experienced during the reign of Yours (the PaadhukAs) compared to the previous regimes. Therefore , this special auspicousness experienced by the citizens of Kosala kingdom must be due to Your unique kalyANa guNAs .

(2) Srimath Andavan’s anubhavam:Oh PaadhukE! Sage VasishTA has been the PurOhithar for IshvAku Vamsam all the way down to DasarathA. He has performed coronation for all of the scions of that vamsam. When that venerable sage performed coronation for You, even Sage VasishTA was impressed over the special reverence and Jn~Anam of the citizens of AyOdhyA ,who attended Your coronation festival. He had not seen such an extraordinary phenomenon before. Normally , the coronated kings give assuring speeches and gain the trust of their citizens. During Your coronation , You did not say anything and yet won the hearts and minds of the citizenery. The inner meaning is that even PerumAL can not match our AzhwArs and AchAryAs in the performance of auspicious deeds.

(3) Oh RangakshithiramaNa paadhAvani ! Sage VasishTA performed the PattAbhishEkam for you in strict accordance with the Atharva Veda manthrams ( AtharvOpag~yam abhishEkam tE vidhivath vidhadhathAm) . You presided at that sabhA ( aasthAnyA parishath). That sabhA excelled in auspiciousness compared to the earlier ones presided over by other Raghu vamsA kings. That made sage VasishTA , who had officiated over the other pattAbhishEkam functions filled with mystery and wonderment (VasishTAdhInAmapi upachitha chaamthkArabharayA –)…V.S

அதர்வோபஜ்ஞம் தே விதிவத் அபிஷேகம் விதததாம்
விஸிஷ்டாதீநாமபி உபசித சமத்கார பரயா
த்வத் ஆஸ்தாந்யா ரங்கக்ஷிதி ரமண பாதாவநி ததா
ஸகீயஸ்ய: ஜாதா ரகு பரிஷத் ஆஹோ புருஷிகா:

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! அதர்வ வேதத்தில் கூறப்பட்ட முறை தவறாமல் உனக்குப் பட்டாபிஷேகம் செய்யப்பட்டது. அந்த நேரத்தில் வசிஷ்டர் போன்றவர்கள் பெரும் வியப்பு அடைந்தனர். என்ன காரணம் ? உன் மீது அந்த நாட்டினர் வைத்த பத்தியே காரணம் ஆகும். இதனால் நேர்ந்தது என்ன? தங்களுக்கு மட்டுமே இத்தகைய மரியாதையை மக்கள் செய்து வந்தனர் என்று கர்வம் கொண்டிருந்த ரகு வம்சத்து அரசர்களின் இறுமாப்பு ஒடுங்கி விட்டது.

Sloka #210

210. aBhiShEchayathu sa rAma:
padhEna vA sprushathu pAdhukE! BhavathIm
avishEShithamahimA thvam
kva vA vishESha: kshamAsamEthAnAm

Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)

Oh Paaduka! Let Rama either crown You on the throne or simply set His feet on You; it makes no difference to Your unique greatness. Indeed for one who possesses Kshama(=forbearance; earth); what difference does it make if one is elevated or suppressed.

Special Notes from Sri. U.Ve. V. Sadagopan

(1) Sri UtthamUr Swamy’s annubhavam: In the next Paddhathi , the Paadhukais are going to join RaamA’s holy feet. Hence , Swamy Desikan sets the stage for that reunion in this verse and states that the greatness of the Paadhukais will be unaffected , whether they adorned the Lord’s feet or not. Swamy Desikan says: ” Oh PaadhukE ! Whether You are the ruler of AyOdhyA in RaamA’s name or whether You adorn His feet , Your auspicious qualities are not affected either way . For those who have connection to KshamA , there is no difference whether they are up (on the throne) or down under RaamA’s feet.” The word KshamA has two meanings (viz)., Earth and patience. Since PadhukA travels on Earth , it has KshamA sambhandham or contact with Earth. Even when it is not used by the Lord in His travels , the PaadhukAs do not lose their KshamA sambhandham , since its patience is a well known attribute. Hence, Swamy Desikan makes clever use of the word “KshamA ” here to salute the auspicious qualities of the PaadhukAs.

(2)Srimath Andavan’s anubhavam:Oh PaadhukE ! What does it matter if RaamA is separated fom you or steps on You for His travels? There is no dimunition of Your glories either way . For those filled with KshamA guNam , either praise or dhUshaNam does not affect them .

(3) Swamy Desikan makes a fitting conclusion to this very special Paddhathi dealing with the most auspicious coronation of the Paadhukais (PattAbhshEkam) done with unique Atharva Veda manthrams by Sage VasishTA . He says that the Paadhukais have undiminished glory in both the states of union with the Lord’s feet or otherwise( Sa Raama: bhavathIm abhishEchayathu vaa padhEna sprusathu vaa , thvam avisEshatha mahimA–). Swamy Desikan concludes with the most insightful statement that for those filled with pateince and forbearance , there is no difference in their anugraha bhAvam indepentent of their status ( KashamA samEthAnAm kkva vaa visEsha: asthi?). Swamy states that there is no differences ( thAratamyams) for such mahAns in altered states of kaimkaryam to BhagavAn..V.S
அபிஷேசயது ஸ ராம: பதேந வா ஸ்ப்ருசது பாதுகே பவதீம்
அவிசேஷித மஹிமா த்வம் கிம் வா விசேஷ: க்ஷமா ஸமேதாநாம்

பொருள் – பாதுகையே! இராமன் உனக்கு உயர்ந்த அரச பதவி என்ற பட்டாபிஷேகம் அளித்தாலும், தனது திருவடிகளில் உன்னை வைத்தாலும் – உனது பொறுமை காரணமாக, நீ குறைவற்ற பெருமை மாறாமலேயே உள்ளாய். பூமியின் பொறுமையை ஒத்தபடி உள்ளவர்களுக்கு இது போன்று ஏற்றத்தாழ்வுகளில் பேதம் என்ன உள்ளது?

AbhishEka Paddhathi SampUrnam
அபிஷேக பத்ததி ஸம்பூர்ணம்

English Source Text:
Tamil Source Text:

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