8. NiryAthanA Paddhathi
Sloka #211
211. aBhiShEkOthsavAth thasmAth yasyA niryAthanOthsava:
athyarichyatha thAm vandhE BhavyAm BharathadhevathAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
I pay homage to that Paaduka, the Deity of Bharata, the auspicousness-conferring Deity, whose Restoration-festival (of being returned to Rama’s Feet) was more grand than the coronation festival.
Special Notes from Sri. U.Ve. V. Sadagopan
(1) Sri UtthamUr Swamy’s anubhavam: ” I bow unto the PaadhukAs -the object of worship of BharathA – whose reunion with the Lord’s holy feet was even more worthy of celebration than its coronation festival.” Here Swamy Desikan begins to celebrate the union of the Paadhukais with the Lord’s sacred feet as a great festival. He hints that the PaadhukAs were longing for such a reunion to resume their traditional role .
(2) Srimath Andavan’s anubhavam: This paddhathi is about the reunion of the SatAri with Lord Raamachandran’s feet after foutrten years of separtion from them . BharathA presented the Paathukais to his elder brother and it was a festival like occasion. That uthsavam was even greater than the earlier pattAbhishEka uthsavam that Bharathan arranged .The inner meaning is that Naatha Muni performed prahtishtai for NammAzhwAr in many dhivya dEsams. The beauty of such prathishtA uthsavam could not excell the beauty of NammAzhwAr’s service to the Lord as His Thiruvadi.
(3) Swamy Desikan compares two uthsavams here: (a) pattAbhishEka Uthsavam (b)niryAtanA uthsavam Latter was the festival of returning the Paadhukais to the owner , Lord Raamachandran. Swamy says that the latter uthsavam was far suprior to the former ( niryAthanA uthsava: athyarichyatha )..VS
8.நிர்யாதனா பத்ததி
அபிஷேகோத்ஸவாத் தஸ்மாத் யஸ்யா நிர்யாதநா உத்ஸவ:
அத்யரிச்யத தர்ம வந்தே பவ்யாம் பரத தேவதாம்
பொருள் – அனைவராலும் போற்றுபடியாக பாதுகையின் பட்டாபிஷேகம் விளங்கியது. அந்த விழாவைக் காட்டிலும் இராமன் வனவாசம் முடிந்து அயோத்தி திரும்பியவுடன், இராமனிடம் பாதுகையை பரதன் மீண்டும் சமர்ப்பித்த விழா மிகவும் கோலாகலமாக இருந்தது. அப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகையை நான் ஆராதிக்கிறேன்.
Sloka #212
212. upAsya varShaNi chathurdasha thvAm
uttharikAmuttharakOsalasThA:
sanandhanAdhyaIrapi dhurvigAham
sAnthAnikam lOkamavApuragrayam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The people of Kosala country worshipped You for fourteen years and, thereby, could reach, by Your uplifting quality, the superior world of Saantaanika, impossible of reach even for Sanandana and the like.
Special Notes from Sri. U.Ve. V. Sadagopan
(1)Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! The citizens of North KosalA worshipped You for 14 years under the tutelage of BharathA. You blessed them to reach the world known as SaanthAnikam , which is near Sri Vaikuntam , the supreme abode of RaamA. Swamy Desikan points out that the worship of the Raama Paadhukais helped the citizens to reach SaanthAnikam at the conclusion of RaamA’s earthly rule. Such a blessing was not within the reach of even great sages like Sanakar ,Sananthanar , SanathsujAthar and SanathkumArar even though they had worshipped RaamA directly. It is the worship of the PaadhukAs that must have moved RaamA’s mind to grant the citizens their high place near Sri Vaikuntam.
(2) Srimath Andavan’s anubhavam: This slOkma is a possible answer to Sri KurEsan’s question to Lord VaradarAjA in Sri VaradharAja Sthavam: ” Oh VaradharAjA ! Even the blades of grass of Utthatra KOsala dEsam reached your world of SaanthAnikam at the end of your 14,000 year rule . Did they earn it by performing Prapathti or Bhakthi to You ? Please tellme .”
(3) Swamy Desikan addresses the holy Paadhukais of Sri RanganAthA as ” UtthArikAm thvAm” ( Those who give ” a hand ” to uplift those who are stuck in the mire of Samsaaram in a hopeless state . Those holy paadhukais were worshipped by the citizens of Utthara kOsalam. What did they earn through that worship ? They attained the not to be easily attained , superior lOkam of SaanthAnikam ( dhurvigaahAm agryam saanthAnikam lOkam avApu: )…VS
உபாஸ்ய வர்ஷாணி சதுர் தச த்வாம் உத்தாரிகாம் உத்தர கோஸலஸ்தா:
ஸநந்தநாத்யைரபி துர்விகாஹம் ஸந்தாநிகம் லோகம் அவாபுர அக்ர்யம்
பொருள் – பாதுகையே! வடக்கு கோஸலை நாட்டில் உள்ள மக்கள் உன்னை பதினான்கு வருடங்கள் வணங்கி வந்தனர். இதனால் அவர்களுக்குக் கிட்டியது என்ன? ஸநந்தனர் போன்ற உயர்ந்தவர்களாலும் அடைய இயலாத ஸாந்தாநிக லோகத்தை அவர்கள் எளிதாக அடைந்தனர்.
Sloka #213
213. padhAvani! prathyayithO hanUmAn
sIthAmiva thvAm chiraviprayukthAm
praNamya poUlasthyaripOrudhantham
vijnyApayAmAsa vinIthavEsha:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The highly confidence-inspiring Hanuman paid respects to You, who had spent long years of separation, as he did to Sita earlier, and, with a reverential posture, narrated the story of the vanquisher of Ravana.
Special Notes from Sri. U.Ve. V. Sadagopan
(1) Sri UtthamUr Swamy’s anubhavam: In this and thirteen subsequent verses of this (niryAtanA ) paddhathi , Swamy Desikan describes HanumAn’s report to the Paadhukais on the events during its seperation from RaamA . HanumAn was sent ahead by RaamA from BhAradhwAja’s aasramam to let BharathA know that He was rushing towards AyOdhyA for reunion with BharathA . Hanuman meets with BharathA and his object of worship, the Sri Raama Paadhukais . The compassionate HanumAn recognizes that the Paadhukais have been seperated from its Lord for a period longer than even SitA PirAtti. HanumAn’s respect for the Paadhukais increases and that leads to his tender description of the events that took place during the past fourteen years . This verse is an introduction to HanumAn’s report to the PaadhukAs . Swamy Desikan says: “Oh PaadhukE ! HanumAn, who is the object of utmost trust of RaamA approached You suffering from seperation from Your Lord for a long time. HanumAn described then with humility all the events related to the heroic deeds of RamA including RaavaNA’s destruction “.
(2) Srimath Andavan’s anubhavam : Sri Raamachandran sent HanumAn to BharathA’s side to let his suffering brother know that He was rushing towards reuniuon with him (Bharathan). Once before RamA had sent HanumAn on a similar misison to LankA for informing His PirAtti that He was on His way to unite with Her and to destroy the evil RaavaNan. Both times, HanumAn was the trusted messenger and accomplished his mission and pleased Raamachandran.Additional anubhavam of Srimath Andavan is appended at the end of this posting .
(3) There is some thing in common between SitA PirAtti at AshOka Vanam and Bharathan and the Paadhukais at NandhigrAmam . All the three were languishing from the long seperation (chira-viprayukthAm)from their Lord, Raamachandran.HanumAn was the welcome messenger sent by RaamA with the rejuveanting message of hope of reunion. HanumAn bowed (praNamya) before the holy Paadhukais of RaamA at NandhigrAmam and with great reverence ( vinIthavEshassann) described to the Paadhukais the great events (udhantham ) of destruction of RaavaNA by VeerarAghavan..VS
(4) There is a key word in this slOkam ,(Viz):pratyayitha: (with great trust ). Swamy Desikan refers here to the mind set of HanumAn at the times of visits to AshOka Vanam and NandhigrAmam , the seat of the Paadhukais .At AshOka vanam , before meeting SitA PirAtti face to face, HanumAn hid in the SimsupA tree with a doubtful mind . HanumAn was not sure whether SitA PirAtti’s affection for Her Lord might have been reduced by the long months of stay at LankA as a prisoner of RaavaNA . At that time , RaavaNA came to beg SitA to become his Queen and forsake ” the powerless human husband of Hers”. SitA PirAtti placed a blade of grass in between Herself and the para purushan , RaavaNan and condemned him for his evil thoughts and declared Her matchless love for RaamA and demonstrated Her Paathivrathyam. She dismissed RaavANa from Her presence . HanumAn’s doubts vanished like mist at the sight of the rising Sun. When RaamA asked HanumAn on return from his successful visit to LankA to locate SitA PirAtti , His mind was full of anxiety . His query to HanumAn was: “Kkva SitA varthathE dEvi katham vaa mauyi varthathE?(How does my dEvi thrive and what are Her feelings towards me as a result of our long seperation? )”. The astute HanumAn sensed the doubts and anxiety behind the query of RaamA and answered : ” NiyathassamudhAchArO BhakthiscchAsyastatha thvayi, mayA dhrushtA MahAbhAgA SitA Janakanandhini” ( I have seen the great bhAgyasAli Jaanaki, whose anushtAnam as a MahA pathivrathai and her unalterable devotion to You can not be described adequately by anyone). This is the statement of HanumAn , who had a momentary doubt himself in the first moments of seeing SitA PirAtti (aprathyayithan ). When HanumAn caught the glimpse of the sacred Raama Paadhukais , which also was suffering from the long seperation from RaamA , HanumAn had no base for any doubts about the loyalty of the Paadhukais and approached them with reverence to give the message to them from RaamA and put BharathA’s mind also at rest…Srimath Andavan’s extended anubhavam.
பாதாவநி ப்ரத்யயித: ஹநூமாந் ஸீதாம் இவ த்வாம் சிரவிப்ரயுக்தாம்
ப்ரணம்ய பௌலஸ்த்ய ரிபோ: உதந்தம் விஜ்ஞாபயாமாஸ விநீதவேஷ:
பொருள் – பெரியபெருமாளின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! சீதையைப் போன்றே நீயும் இராமனை வெகுகாலம் பிரிந்திருந்தாய். இதனை உணர்ந்த இராமன் உன்னிடம் (பரதனிடம்) அனுமானை அனுப்பினான். இராமனின் நம்பிக்கைக்குப் பாத்திரமான அனுமான், உன்னிடம் வந்து சீதையைப் போன்றே உன்னை வணங்கி, இராவணனின் சத்ருவான இராமன் கூறியனுப்பியதைக் கூறினார்.
Sloka #214
214. thavABhiShEkAnmaNipAdharakshE!
mUlE niShEkAdhiva vruDdhiyOgyAth
jahusthadaIva thridashAnganAnAm
pramlAnathAm pathralathAnkurANi
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! Your coronation festivity here was like water-supply direct to the roots of the plant, which is most conducive to growth, hence the faded leaf-and-creeper paints drawn on the bodies of deva-damsels began now to sprout as if they received water at their roots.
Special Notes from Sri. U.Ve. V. Sadagopan
1)Sri UtthamUr Swamy’s anubhavam:hanumAn starts the briefing of the PaadhukAs with the happiness of the DevAs . Swamy Desikan says: ” Oh PaadhukE! As a direct result of Your coronation , the wives of the dEvAs grew in happiness because of the security their husbands enjoyed from RaavaNA. The state of the wives were like that of rejuvenated creepers , when they receive life-enhancing waters at their roots . Like the rejuveanted creepers , the wives of dEvAs blossomed forth immediately.
2)Srimath Andavan’s anubhavam:
It is the custom of the unworried dEvAs to spend their leisure time with playful activitis such as painting of flowers on the body of their beloved ones . When RaavaNA started to harass the dEvAs, they had to cease such playful activities and run for cover. When the Paadhukais got coronated , the PattaabhishEka jalam was like the waters that fell at the root of the flowering trees and made them blossom with tender shoots and flowers. The dEvAs and their wives could again enjoy themselves with sportly activities . The fear and worry about harm from RaavaNA were eliminated .
The inner meaning is that the auspicious qualities like DayA , KshamA ,Virakthi, Saanthi , anasUyai and Bhakthi of the SaadhUs grew many folds since the incarnation of NammAzhwAr on this earth .
3) When a plant has to grow to its full potential , the feeding of the plant with waters at the root level (mulE nishAdhiva) is essential .For the makarika pathra creepers ( pathra lathAnkurANi) drawn on the bodies of the dEva sthrees , the coronation waters associated with the PaadhukAs were like the water poured at the roots “moola nishEkam ” , which led to the immediate vigorous sprouting . They (creepers/dEva sthrees) left behind their erstwhile famished state and regained their vitality and vigour ( pramlAnathAm jahu:)..V.S
தவ அபிஷேகாந் மணிபாதரக்ஷே மூலே நிஷேகாதிவ வ்ருத்தி யோக்யாத்
ஜஹு: ததைவ த்ரிதசாங்கநாநாம் ப்ரம்லாநதாம் பத்ர லதாங்குராணி
பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! இலைகள் வளர்வதற்கு ஆதாரமாக வேரில் ஊற்றப்பட்ட நீர் உள்ளது. உன் மீது உனது பட்டாபிஷேகத்தின் போது சேர்க்கப்பட்ட நீர் எவ்விதம் உள்ளது என்றால் – அசுரர்களின் தொல்லை இன்றி தேவர்கள் தங்கள் தேவலோக மங்கையர் உடலில் எழுதும் சித்திர இலைகள் மீண்டும் தோன்ற வழி செய்தது.
Sloka #215
215. sarvathasthvadhaBhiShEkavAsarE
samyagudhDhruthasamasthakaNtakE
rAGhavasaya vipinEShu pAdhukE!
yathrakAmagamathA vyavasThithA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! Hardly had You been crowned here, heralding the total extirpation of thorns (=bad elements like the rakshasas), when Rama’s passage through the forest became smooth.
Special Notes from Sri. U.Ve. V. Sadagopan
1) Sri UtthamUr Swamy’s anubhavam : Oh PaadhukE! On the same day , when You completed Your coronation ceremony , RaamA was rid of all his foes and was able to wander in the forest without any hindrance from His enemies. The two key words in this verse are: “Kandaka Uddhrutham ” and ” Yathra kAma gamanam “. Kandakaa means thorns as well as the obstacles that interfere with the accomplishment of one’s mission .BhagavAn has the name of “Yataa Kaamaka gamanan ” or the One whose passage or movement is unobstructed .Swami Desikan says here that the day of coronation of the PaadhukAs marked the occasion , when RaamA felt secure about the well-being of AyOdhyA and its citizens and moved at will to pursue the purpose of His incarnation without any distracting thoughts about the safety of the citizens of AyOdhyA and the land of Utthara kOsalam .
(2)Srimath Andavan’s anubhavam: Oh PaadhukE! As a result of Your coronation , the world was rid of enemies and thorns. That permitted RaamA to move in the forest without any worry.
The inner meaning is that Swamy NammAzhwAr’s avathAra mahimai and the power of his UpadEsam caused the people to abandon their inauspicious attributes like Kaamam , KrOdham et al and permitted them to reflect on PerumAL without let.
(3) It was the day of coronation (abhishEka- vaasaram )for the Paadhukais. From that day onward ,all the forest paths ( the entire world) was free of thorns ( amangaLams/inauspiciousness). Raaghavan was able to wander anywhere he wished in the forest without any hindrance …VS
ஸர்வத: த்வத் அபிஷேக வாஸரே ஸம்யக் உத்த்ருத ஸம்ஸத கண்டகே
ராகவஸ்ய விபிநேஷு பாதுகே யத்ர காமகமதா வ்யவஸ்திதா
பொருள் – பாதுகையே! உனக்கு எப்போது பட்டாபிஷேகம் செய்வித்தனரோ, அந்த நேரத்தில் இருந்து, அனைத்து இடங்களிலும் இருந்த விரோதிகள் அனைவரும் முள் போன்று நீக்கப்பட்டனர். அவர்கள் அளித்து வந்த துன்பங்களும் நீக்கப்பட்டன. இதனால்தான், நீ இல்லாவிட்டாலும், இராமன் கானகத்தில் தன் விருப்பப்படி எங்கும் சஞ்சாரம் செய்ய முடிந்தது (இதன் கருத்து – பாதுகை நாட்டை ஆண்ட காரணத்தால், நாட்டைப் பற்றிய கவலை இல்லாமல் இராமன் சென்றான்).
Sloka #216
216. kim chathurdhashaBhirEva vathsaraI:
nithyamEva maNipAdhukE! yuvAm
pAdhayOsthriBhuvanADhirAjayO:
yoUvarAjyamaDhigacChatha svayam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Mani PaadukE! Who said fourteen years? You are ever being crowned as Prince automatically, without needing a coronation-function, even as the Lord’s feet are the Super-Emperor over all the three worlds.
Special Notes from Sri. U.Ve. V. Sadagopan
1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! You were not annointed as the ruler of AyOdhyA just for 14 years ! Being associated forever with the Lord of three universes , You serve Him forever as His yuva rAjA or the heir-apparent. Hence , It is not correct to think that you ruled AyOdhyA for only 14 years .
2) Srimath Andavan’s anubhavam: Swamy Desikan makes a viNNappam here to the Paadhukai: ” Oh PaadhukE! You were not the king of Uttara Kosalam just for 14 years. Even after Your Lord’s return to AyOdhyA , You will continue to be to be His yuva RaajA . The inner meaning is that Jeevan can attain PerumAL only through SadAchAryAs.There is no dimunition of the glory of the AchAryAs even after the jeevans attain PerumAL.
3) Swamy Desikan asks a question :” ChathurdasAbhi: vathsaraiva kim ?” What is the problem with You being the king of AyOdhyA just for 14 years, when You are forever the Prince in waiting all the time to the King of the three universes( YuvAm nithyamEva youarAjyam svayam adhigacchatham)…VS
கிம் சதுர்தசபி: ஏவ வத்ஸரை: நித்யம் ஏவ மணிபாதுகே யுவாம்
பாதயோ: த்ரிபுவந ஆதிராஜ்யோ: யௌவராஜ்யம் அதிகச்சதம் ஸ்வயம்
பொருள் – இரத்தினக்கற்கள் கொண்டு பதிக்கப்பட்ட பாதுகையே! பதினான்கு வருடங்கள் மட்டுமா நீங்கள் (இரண்டு பாதுகைகள்) அரசாளப் போகிறீர்கள்? இராமனின் திருவடிகள் அனைத்து உலகங்களுக்கும் சக்ரவர்த்தியாக உள்ளன. ஆகவே, நீங்கள் எப்போதும் இளவரசர்களாக இருந்து வருவீர்கள்.
Sloka #217
217. rAmasya rAkshasavaDhathvarithasya kAlE
padhAvani! prakatayanniva pArshNigupthim
AchithrakUtamaDhigamya shashamsa vArthAm
avyAhathathvadhaBhiShEkamrudhanganAdha:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! When Your abhisheka as ruler was consummated here, the drum-beating was heard as far as Chitrakoota, (announcing that You have been crowned here); it provided, as it were, a security guard for Rama to proceed fast in the forward direction to fell the rakshasa elements. Both Your coronation and Rama’s progress were free of hindrances!
Special Notes from Sri. U.Ve. V. Sadagopan
1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE ! the auspicious sounds of the mangaLa Mrudangam played during the occasion of Your coronation ceremony reached the foothills of ChithrakUtam , where RaamA was camping. That sound was intrepreted by RaamA as His defense on the rear side by the Paadhukai to hasten His action to move forward with His mission (avathAra kaaraNam )to destroy RaavaNA . RaamA felt that His kingdom was secure now and that He need not worry about anything left behind and moved on towards LankA with alacrity.
2) The sound of the Vaadhyams played during the occasion of PaadhukA pattAbhishEkam reverberated all the way to ChithrakUtam hills, where RaamA was staying . Those sounds seemed to say to RaamA waiting impatiently to fulfil His avathAra kaaryam : ” Please proceed quickly forward . We have now arrived as the reinfircement to help You at the rear”. The inner meaning is that PerumAL removes the SamsAric afflictions of the Jeevans with the power of the AchAryAs.
3) Swamy Desikan says :” thvath abhishEka mrudhanga Naadha: aachithrakUtam adhigamya vaarthAm sasamsEva ” . ( The mrudhanga naadham generated during your pattAbhishEkam travelled without let all the way to the foot hills of ChithrakUtam and transmitted its message).RaamA was resting there impateintly to get on with His avathAra Kaaryam (i-e) to destroy RaavaNA and his entourage . The sound of Mrudhangam let it be known that it will protect RaamA from the rear (PaarshNigupthim prakaDayinnava) , when He would be fighting with the RaakshasAs in LankA …VS
ராமஸ்ய ராக்ஷஸ வதத்வரிதஸ்ய காலே
பாதாவநி ப்ரகடயந் இவ பார்ஷ்ணி குப்தம்
ஆசித்ரகூடம் அதிகம்ய சசம்ஸ வார்த்தாம்
அவ்யாஹத த்வத் அபிஷேக ம்ருதங்க நாத:
பொருள் – திருவடிகளைக் காப்பாற்றும் பாதுகையே! உனது பட்டாபிஷேகத்தின்போது ஏற்பட்ட மத்தளங்களின் ஓசை தடையில்லாமல், இராமன் அப்போது இருந்த சித்ரகூடம் வரை சென்று கேட்டது. அரக்கர்களை அழிப்பதில் முனைந்துள்ள இராமனிடம் அந்த ஓசையானது, “நாம் இங்கு நாட்டைப் பாதுகாப்போம். நீவிர் முன் சென்று உமது செயல்களைத் தொடரலாம்”, என்று கூறுவது போன்று இருந்தது.
Sloka #218
218. BhadhrANi dhevi! jagathAm prathipAdhayiShyan
prAgEva yEna BhavathIm BharathOaBhyaShinchath
manyE kapIshvaraviBhIShaNayOryaThAvath
santhanyathE sma thatha eva kilABhiShEka:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
I feel, Oh Paaduka Devi! that Bharata rightly performed Your coronation, as a harbinger of auspices everywhere, since very soon the festivity was extended to Sugriva and Vibhishana too.
Special Notes from Sri. U.Ve. V. Sadagopan
1) Sri UtthamUr Swamy’s anubhavam: Oh Queen! Oh PaadhukE! BharathA in his foresight anticipated all the auspiciousness that is going to descend on this earth and hence performed quickly Your coronation to set the stage for those welcome events .Your coronation then led to other coronations , such as those of SugrIvA and VibhishaNA that were performed by Your Lord Himself . AdiyEn assumes that they were extensions or consequences of Your coronation .
2) Srimath Andavan’s anubhavam: The inner meaning is that the time in which Sri Naathamuni performed the prathishtai for Swamy NammAzhwAr was so auspicious that even today , the SadhAchArya Paramparai starting from SatAri Soori flourishes magnificiently.
3) This is another SlOkam , where the word (Bhadram) with deep Vedic connotations is used by Swamy Desikan. Bharathan anticipated the auspiciousness that would arise from the coronation of the Jagan MangaLa dhAyaka Padhukais (JagathAm BhadhrANi prathipAdhayishyan) and hence hurried and had the coronation ceremonies for the Paadhukais completed ( prAgEva bhavathIm abhyashincchath). The rest of the auspicous events followed one by one , such as the SugrIva and VibhIshaNa pattaabhishEkams..(VS)
பத்ராணி தேவி ஜகதாம் ப்ரதிபாதயிஷ்யந்
ப்ராகேவ யேந பவதீம் பரதோ அப்யஷிஞ்சத்
மந்யே கபீச்வர விபீஷணயோர் யதாவத்
ஸந்தந்யதே ஸ்ம தத ஏவ கிலாபிஷேக:
பொருள் – பாதுகையே! இந்த உலகம் முழுவதற்குமான நன்மைகளை, அவற்றுக்கு அளிக்க விரும்பிய காரணத்தினால், பரதன் உனக்குப் பட்டாபிஷேகம் செய்து வைத்தான். அதனால் அல்லவோ சுக்ரீவன், விபூஷணன் போன்றவர்களுக்கு முறைப்படி பட்டாபிஷேகம் நிறைவேறியது. இதனால், உலகின் நன்மைகளும் பெருகின.
Sloka #219
219. samBhidhyamAnathamasAsarayUpanIthaI:
samvarDhithasthava shuBhaIraBhiShEkathOyaI:
manyE bhaBhUva jalaDhirmaNipAdharakshE!
rAmAsthrapAvakashiKhABhirashOShaNIya:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
I daresay, oh Paaduka! It was because the ocean had drawn waters from the Tamasaa and Sarayu rivers into which Your holy Abhisheka waters had flown, that the ocean could not be dried even with the fire-emitting arrows of Sri Rama.
Special Notes from Sri. U.Ve. V. Sadagopan
1) Oh PaadukE ! the mighty oceans were sanctified by the admixture of waters of the river Sarayu and TamasA used in Your coronation . As a result, Raama did not want to dry up the waters of the Ocean with His unfailing arrows at the time when He built the dam over the ocean to reach LankA .
2) Oh PaadhukE ! The waters of the rivers Sarayu and TamasA containing Your coronation waters united with GangA as tributaries merged finally with the Ocean waters. The sanctification of the Ocean by the association with Your coronation waters did indeed protect the Ocean from drying up, when angry RaamA directed the AgnEyAsthram at it.
The inner meaning is that the KaruNA KatAksham of A SadAchAryan acts as a shield even against the anger of the Lord over the trespasses of a Jeevan.
3)The reference here is to RaamA’s anger , when the Samudra Raajan was indifferent to RaamA’s prayer to appear in front of Him to seek his permission to build a dam over it.The insult of Samudra Raajan led to RaamA sending His arrows of Fire to dry up the Ocean so that He and His entourage could walk over the dried-up floor of the Ocean. RaamA ultimately decided not to direct His powerful arrow against the Ocean King . Swami Desikan wonders whether that decision not to use the fiery arrow was due to the fact that the protective pattAbhishEka jalam was mingled with the waters of the Ocean….V.S
4) Swamy Desikan states that the waters of the Ocean were blessed by the presence of the auspicious coronation waters of the Paadhukais brought in by the tributaries of GangA (viz)., the rivers SarayU and TamasA ( TamasA SarayU upaneethai: Subhai: tava abhishEkathOyai: samvardhitha: jaladhi:). Because of that (auspicious) protection provided by those coronation waters, RaamA’s arrows with fiery crests ( paavaka sikhAbhi: asthra:) could not dry up the Ocean ( Jaladhi: asOshaNiya: BhabhUva)..V.S
ஸம்பித்யமாந தமஸா ஸரயூ உபநீதை:
ஸம்வர்த்திதை: தவ சுபை: அபிஷேகதோயை:
மந்யே பபூவ ஜலதி: மணிபாதரக்ஷே
ராம அஸ்த்ர பாவக சிகாபி: அசோஷணீய:
பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! தமஸா என்னும் நதி, ஸரயூ என்னும் நதி ஆகிய இரண்டின் நீரும் சேர்த்து உனக்குப் பட்டாபிஷேகம் செய்யப்பட்டது. இந்த நதிகள் இரண்டும் கடலில் சென்று கலக்கின்றன. இதனால்தான் இராமன் தனது அக்னி போன்ற அஸ்திரங்களைக் கடலில் செலுத்திய போதிலும் கடல் வற்றாமல் உள்ளது என்று நான் நினைக்கிறேன்.
Sloka #220
220. padhAvani! thvadhaBhiShEchanamangalArTham
BhErIshatham BhrushamathAdyatha yath prathIthaI:
AkarNya thasya sahasA thumulam ninAdham
lanGAkavAtanayanAni nimIlithAni
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The drums that beat to proclaim the moment of coronation, beat so loudly-hundreds at a time-for the auspicious moment-that the doors of the houses in Lanka got shut in fear, automatically, even as the eyes close in fear involuntarily, on hearing a high-pitch drum-beat.
Special Notes from Sri. U.Ve. V. Sadagopan
1) Sri UttamUr Swamy’s anubhavam: Oh PaadhukE ! During the occasion of Your auspicious coronation , skilled drummers beat upon hundreds of BhEris ( big drums) and raised a tumultous sound .When that sound reached LankA , the front doors of the mansions in LankA closed as though in fear. This seemed to denote the calamity is about to strike LankA, since RaamA was defenitely on His way to LankA to destroy the city with RaavaNA and the citizens . Swami Desikan compares the front doors of the mansions to the eyes of the human beings that slam shut , when inauspicious event is about to occur that will harm the eyes .
2) Srimath Andavan’s anubhavam: Oh PaadhukE! At the time of Your coronation , many bhEris were beaten . When the City of LankA in the form of a woman heard this , her eyes (front doors of the manasions of her city ) slammed shut forecasting imminent danger . Thus ,When the coronation was performed for the Paadhukais , the city of LankA started its journey to the dust heap. The inner meaning of this slOkam is that inauspicious attributes like Kaamam and krOdham will leave the places , where the glories of AchAryA are sung.
3) Swamy Desikan refers here to the inauspicious omens that the city of LankA experienced , when the coronation festivities took place at AyOdhyA . Skilled drummers played on the huge drums and raised a panoply of sound that reached upto the skies and echoed in LankA. At AyOdhyA , these sounds symbolized the arrival of auspicious times , whereas at LankA , those mighty sounds were indicative of the calamities that would happen very shortly….V.S
(4) At AyOdhyA , hundreds of BhEris were beaten as a part of the auspicious coronation festival ( AbhishEchana mangaLArtham bhEri Satham bhrusam athADyatha). The sound generated by the assembly of drummers was mighty (thumulam ninAdham ).The immediate impact of that mighty sound in LankA was the automatic slamming of the doors of the mansions (SahasA LankA kavADa nayanAni nimIlithAni) similar to the instantaneous shutting of the eyes in reflex action, when some thing terrible is about to happen ..V.S
பாதாவநி த்வத் அபிஷேசந மங்களார்த்தம்
பேரீசதம் ப்ருசம் அதாட்யத யத் ப்ரதீதை:
ஆகர்ண்ய தஸ்ய ஸஹஸா துமுலம் நிநாதம்
லங்கா கவாட நயநாநி நிமீலிதாநி
பொருள் – பெரியபெருமாளின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! உன்னுடைய பட்டாபிஷேகம் என்னும் மங்கலகரமான நிகழ்வின்போது, நூற்றுக்கணக்கானவர்கள் பெரிதாக வாத்தியம் ஒலித்தனர். இந்த ஓசை இலங்கை வரை கேட்டது. இதனைக் கேட்ட இலங்கையின் கதவுகள் மூடப்பட்டன.
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
