Paduka Sahasram Part 40

Sloka #391

391. shravasOrmama pAraNAm dishanthI maNipadhAvani! manjuLaI:
praNAdhaI: ramayA kshamayA cha dhatthahastham samayE
rangaDhurINamAnayEThA:

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

Oh Manipaaduka! Pray please bring the Lord Ranganatha, with Lakshmi and Bhoomi hand-locked with Him on either side, with Your sweet sound so as to offer food for the starved ears of mine-at the moment of my last breath!

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

(1) Sri UtthamUr Swamy’s anubhavam: ” Oh Ratna PaadhukE! During my last moments on this earth , please make my ears happy with Your special naadham , when You bring RanganAthA close to me. During that unique occasion , RanganAthA would be holding the hands of Sri Devi and BhUmi Devi with His two hands . You should bring Him to me in that way and please my ears with Your sweet sounds that would announce the Lord’s arrival with His Devis “. Swamy Desikan indicates here that he would need the help of both the Devis to plead his case tot he Lord. BhUmi Devi would appeal to Her Lord to put up with the accumulated sins and not to get angry. Sri Devi would recommend to her Lord to bless Swamy Desikan with Moksham.

(2) Srimath Andavan’s anubhavam: For a long time, auspicious sounds have not fallen on my ears. Oh PaadhukE! during the last moments of my life , You must bring the Lord with His two Devis near me and fill my ears with the sweet sounds of Your sanchAram.

(3) Oh PaadhukE! With Your delectable naadham ( manjuLai PrANAdhai ), You must fill my ears. That experience will be like enjoyable meals taken after fasting for my ears ( mama sravasO: PaaraNAm) . You must bring the Lord holding the hands of Sri and BhUmi devis ( RamayA , KshamayA dhattha hastham RangadhurINam aanayETA:  ) during my last moments..(V.S).

391. ச்ரவஸோ: மம பாரணம் திசந்தீ
மணிபாதாவநி மஞ்ஜுலை: பரணாதை:
ரமயா க்ஷமயா ச தத்தஹஸ்தம்
ஸமயே ரங்கதுரீணம் ஆநயேதா:

பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! என்னுடைய அந்திம காலத்தில் நீ செய்யவேண்டியது என்னவென்றால் – மஹாலக்ஷ்மியாலும், பூமாதேவியாலும் கைகள் தாங்கப்பட்டுள்ள ஸ்ரீரங்கநாதனை உனது இனிமையான நாதம் என் காதுகளில் இதமாக ஒலிக்கும்படி அழைத்து வரவேண்டும்.

Sloka #392

392. anuyAthi nithyamamruthAthmikAm kalAm
thava rangachandhramaNipAdhu! Jhankrutham
shravasA muKhEna pariBhujya yathkshaNA
dhajarAmarathvamupayAnthi sADhava:

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

Oh Ranganatha Manipaaduka! Your tinkling sound is like the moon’s digit, with a nectarean effect. Sadhus drink that nectar through the mouth that their ears function like, and conquer, in a moment, old age and death.

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

(1) Sri UthtamUr Swamy’s anubhavam: Here Swamy Desikan states that those who are fortunate to hear the cool and melodious nadham of the paadhukais will forever be youthful and become immortal. He says: ” Oh PaadhukE! Your cool and sweet nadham is equivalent to the nectar flowing from the moon of RanganAthA. That pranavam-like majestic naadham arising from You is heard by yogis and that make them immediately free from old age and death. Your naadham is equivalent to the sweet nectar flowing from the moon” .

(2) Srimath Andavan’s anubhavam : SaasthrAs say that Chandra kalais Are like nectar (amrutham) and the DevAs who partake it are freed from old age and death. Reverd ones have said that those who hear the sounds of Your naadham would secure Moksham . Therefore , Your sound serves as amrutham . The inner meaning is that those who recite AzhwAr’s Sri Sookthis would reach without fail the lotus feet of the Lord.

(3) Swamy Desikan addresses the Padhukais of the Lord as Rangachandra-MaNi Paadhu . The sound generated by them are described as Jamkrutham. They are also explained to be of the form of nectar ( amruthAthmikam ). Swamy Desikan reminds the Padhukais that the pious ones have declared That whoever consummes the naadham of the paadukais with their ears Would instantly be freed from old age and death and gain Moksham ( Yath naadham paribhujya KshaNAth ajarAmarathvam upayAnthi)..(V.S)

392. அநுயாதி நித்யம் அம்ருதாத்மிகாம் கலாம்
தவ ரங்கசந்த்ர மணிபாது ஜங்க்ருதம்
ச்ரவஸா முகேந பரிபுஜ்ய யத் க்ஷணாத்
அஜராமரத்வம் உபயாந்தி ஸாதவ:

பொருள் – இரத்தினக்கற்களால் இழைக்கப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகையே! சந்த்ரகலை என்ற அமிர்தத்தை ஒக்கும்படி உன்னுடைய ஜம் என்ற சப்தம் உள்ளது. சந்த்ரகலை என்னும் அமிர்தத்தைப் பருகினால் மூப்பு மற்றும் மரணம் ஆகிய நிலைகள் ஏற்படாது. அது போன்றே உன்னுடைய நாதத்தைக் காது என்ற முகம் கொண்டு பருகினால், கிழட்டுத்தன்மையையும் மரணம் அற்ற தன்மையையும் நொடிப்பொழுதில் அளிக்கிறது.

Sloka #393

393. puruShaIrajasramasathAmanarThakaI:
parivAdhapaIshunavikathThanAdhiBhi:
maDhukaItaBhArimaNipAdhukE! mama
shruthiduShkruthAni vinivAraya svanaI:

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

Oh Manipaaduka! May You remove my sins-through Your pleasing Nada-my sins gained from hearing harsh words, worthless words, endless slandering, back-biting, self-aggrandizement, etc. from bad men of the world!

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

(1) Sri UtthamUr Swamy’s anubhavam: In the previous verse , Swamy Desikan pointed out that the PaadhukA naadham made one realize freedom from old age and immortality. That stage is reached after one leaves the earth. In this verse , Swamy focuses on the benefits obtained in this life from hearing the naadham of the Paadhukais of the Lord. He says: Oh PaadhukE , the enemy of the asurAs Madhu and KaidabA ! Please eliminate all the sins arising through our organ of hearing . May You with Your power remove the sins accumulated from listening to harsh words , fruitless discussions , hateful words which attack others , boasting and slanders”. Swamy Desikan describes these sins as those resulting from the facuty of hearing.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE! I have become a great sinner as a result of listening to the condemnation of BhagavathAs by cruel sinners ; I have added to my sins by listening to the lies uttered about the saadhu janams and listening further to the boastings and self-praises by haughty people. May the bhAgyam of listening to Your Naadham free me from all these accumulated sins !

(3) Swamy Desikan classifies the ashayApachArams of those who commit the sin of slandering the BhaagavathAs here. He says that he has also accumulated great sins by these slanders falling on his ears. He describes the fruitless efforts of the ignoble ones , who constantly condemn Saadhus and praise themselves ( Parushai: anarTakai: ajasram parivAdha Paisuna vikatthana dhushkruthAni). Swamy Desikan states that the sheer falling of those sounds in his ears has resulted in sharing of those mahA Paapams. He begs the Paadhukais to destroy those sanjitha paapams through its auspicious sounds ( Mama sruthi dhushkruthAni tava savanai: vinivAraya )..(V.S).

393. பருஷை: அஜஸ்ரம் அஸதாம் அநர்த்தகை:
பரிவாத பைசுந விகத்தந ஆதிபி:
மதுகைடபாரி மணிபாதுகே மம
ச்ருதி துஷ்க்ருதாநி விநிவாரய ஸ்வநை:

பொருள் – மது மற்றும் கைடபன் ஆகிய இரண்டு அசுரர்களையும் அழித்த ஸ்ரீரங்கநாதனின் பாதுகையே! மற்றவர்கள் பற்றிக் கூறப்படும் புறங்கூறும் சொற்கள், தற்புகழ்ச்சி, மற்றவர்களைத் தூஷிக்கும் சொற்கள் ஆகியவை போன்று எந்தப் பலனும் இல்லாத சொற்களின் ஓசைகள் காரணமாக எனது காதுகள் பாவம் நிறைந்துள்ளன. உனது இனிமையான நாதம் மூலம் இந்தப் பாவங்களை நீ நீக்கவேண்டும்.

Sloka #394

394. pAdhukE parijanasya dhUratha: sUchayanthi Khalu thAvakA: svanA:
lIlayA BhujagathalpamujJatha: shrImathasrichathurAn padhakramAn

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

Oh Paaduka! When the Lord has walked three or four steps after getting up from His Adisesha couch, the sound emanating from You announces to Your servants even at a distance that the Lord’s walk has started.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! The servants of the Lord know from Your naadham that Lord has left His bed of AdhisEshan and is taking His first three or four steps .They come to know of it, even when they are at some distance away from Him through the unmistakable naadham generated by You and prepare themselves to serve Him .

(2) Srimath Andavan’s anubhavam: The inner meaning is that PerumAL arrives quickly at the side of those , who recite dhivya prabhandham.

(3)The sound of the Padhukais gives away the arrival of PerumAL before the assembly of servants waiting outside His bed chambers to perform kaimkaryams for the Lord. The moment Sri RanganAthan gets up from His Sayanam on AdhisEsahn and takes two or three steps with His paadhukai, the servants deduce that the Lord is on His way to receive their kaimkaryams and prepare themselves to prostrate before Him. The nadham (Svanaa:) of the Paadhukais gives the hint to the servants waiting at a distance( dhUratha; parijanasya soochayanthi khalu).. (V.S)

394. பாதுகே பரிஜநஸ்ய தூரத:
ஸூசயந்தி கலு தாவகா: ஸ்வநா:
லீலயா புஜகதல்பம் உஜ்ஜத:
ஸ்ரீமத: த்ரிசதுராந் பதக்ரமாந்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! நம்பெருமாள் உன்னைச் சாற்றிக் கொண்டு எழுந்தருளுகிற சமயத்தில், உனது இனிமையான நாதமானது அவனுக்குக் கைங்கர்யம் செய்பவர்களின் காதுகளில் விழுகின்றன. தனது லீலைக்காக ஆதிசேஷனை விட்டு எழுந்து ஸஞ்சரிக்கும் ஸ்ரீரங்கநாதனின் ஸஞ்சாரத்தை இவ்விதமாக உனது ஒலி தெரிவிக்கிறது அல்லவா?

Sloka #395

395. dhEvi!dhaIthyadhamanAya sathvaram
prasThithasya maNipAdhukE! praBhO:
vishvamangaLavishEShasUchakam
shAkunam Bhavathi thAvakam rutham

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

Oh Manipaaduka Devi! Your musical sound serves as a good omen foretelling all-round victory to the Lord when He starts on His speedy mission to quell asuras.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Devi PaadhukE! Oh gem-bedecked queen! Lord considers Your naadham as an auspicious omen , when he starts on His mission to destroy the asurAs. Your naadham becomes equivalent to the auspicious omens such as the sound of GarudA and musical instruments associated with joyous festivals.

(2) Srimath Andavan’s anubhavam: When the Lord leaves in hurry to destroy the asurAs , the naadham generated by the Paadhukais sound like auspicious omens. The inner meaning is that the sound of AzhwAr’s Sri Sookthis enhance the hope of the Lord , when He strives hard to remove the dhOshams of the jeevans .

(3) The naadham of the Paadhukai is described by Swamy Desikan here as Rutham instead of SvanA: . The hurried rush of the Lord (sathvaram prasthithasya) on His Paadhukais to destroy asurAs (asura dhamanam )is conveyed to us here . That rutham is equated to auspicious omens of a special kind ( Visvamangala visEsha soochakam saakunam rutham) such as the dhvani of Garudan…(V.S).

395. தேவி தைத்ய தமநாய ஸத்வரம்
ப்ரஸ்திதஸ்ய மணிபாதுகே ப்ரபோ:
விச்வமங்கள விசேஷ ஸூசகம்
சாகுநம் பவதி தாவகம் ருதம்

பொருள் – ஸ்ரீரங்கநாதனின் இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! அனைத்து அசுரர்களை அழிக்கும் எண்ணத்துடன் நம்பெருமாள் புறப்படுகிறான். அப்போது அவனுக்கு அனைத்து வெற்றியையும் உண்டாக்கவல்ல சுபமான சகுனங்களை எழுப்பும் பறவைகளின் ஒலியானது, உனது சப்தம் மூலமாக வெளிப்படுகிறது.

Sloka #396

396. dhAthumarhasi thadhA mama shruthoU dhevi!rangapathirathnapAdhukE!
vihvalasya BhavadhIyashinjitham svAdhu karNarasanArasAyanam

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

Oh Ranganatha Paaduka Devi! At the critical moment of death, when my ears will longingly throb for a relieving medicine, this Nada from You should come and serve as a panacea to the ears that will drink it as if they take the role of the tongue!

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

(1) Sri Utthamur Sawmy’s anubhavam: Oh Paadhukai of RanganAthA ! When the ever-present enemies of my body cause me pain and sorrow, During the last moments of my life , please fill my ears with Your Naadham. It will serve as medicine ( alchemy) to drive away those afflictions.

(2) Srimath Andavan’s anubhavam: Oh rathna PaadhukE! Your Lord gave us this body so that the jeevan can reach Him . When that jeevan leaves its cage of body , the ten indhriyAs diminish their activities. At this time , if the jeevan thinks of the Lord , it is assured of reaching the Lord’s sacred feet . Therefore , Your sweet sounds should reach my ears at my last moments on this earth to think of the Lord.

(3) Swamy Desikan describes the state of his ears (mind) at the time of his anthima kaalam as agitated (vihlavasya mama sruthou) and frightened . The ears are sick with a disease . Swamy Desikan states here how the delectable Naadham arising from the Padhukais( bhvadheeya sinjitham svAdhu ) would serve as an effective medicine to cure his ears from this disease of fear about what was going to happen. He describes these delectable Naadhams as the powerful medicine (rasAyanam) for his ear assuming the role of the tongue (karNa-rasanA) to taste that delectable and most effective medicine — V.S).

396. தாதும் அர்ஹஸி ததா மம ச்ருதௌ
தேவி ரங்கபதி ரத்ந பாதுகே
விஹ்வலஸ்ய பவதீய சிஞ்ஜிதம்
ஸ்வாது கர்ண ரஸநா ரஸாயநம்

பொருள் – ஸ்ரீரங்கநாதனின் இரத்தினக்கற்கள் இழைக்கப்பட்ட பாதுகாதேவியே! மரண காலத்தில் வேதனையுடன் உள்ள எனது காதுகள் என்ற நாக்கில், இனிமை அளிக்கும் விதமாக, மருந்து போன்ற உன்னுடைய நாதத்தை அளிக்கவேண்டும்.

Sloka #397

397. ahamupari samasthadhEvathAnA-
mupari mamaISha viBhAthi vAsudeva:
thadhiha paratharam na kinchidhasmA-
dhithi vadhasIva padhAvani! praNAdhaI:

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

Oh Paaduka! I very much guess that your pleasing sounds are to the effect of proclaiming to the world, “I am the Supreme Power presiding over all the devatas, and over me stands this Vasudeva. Hence, there is nothing in this world to excel Him”.

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

(1) Sri Utthamur Swamy’s anubhavam: Oh PaadhukE ! When Your Lord destroys the asuraas , You produce a unique Naadham ; that Naadham seems to suggest that You are above all gods and NaarAyaNan is the only One, who is superior to You. You seem to announce thereby that there is no principle in all the universes that surpass Your Lord NaarAyaNan, who resides as Para VaasudEvan at Srirangam . AdiyEn (Swamy Desikan) wonders whether You (PaadhukA) instructs the dEvAs prostrating before You about this truth (Para Tatthvam) for their benefit.

(2) Srimath Andavan’s anubhavam: Here , Swamy refers to the joyous sounds arising during the times , when the Lord of Srirangam travels adorning His PadhukAi. Swamy Desikan says that the Naadham generated seem to suggest the PaadhukA declaring proudly that it is on the heads of all the dEvAs and the Lord’s Thiruvadi in turn is on it. Therefore , there can not be anyone superior to PerumAL. The inner meaning is that Swamy NammAzhwAr’s ( SatAri Soori’s) ThiruvAimozhi asserts that there are no gods , who are equal or superior to perumAL.

(3) I am sitting on top of all the dEvA’s heads (aham samastha dEvathAnAm Upari asmi). My Lord , Sri RanganAthan is over my head ( yEsha VaasudEva: Mama upari asthi). Therefore , there can not be any entity that would be superior to PerumAL( Tath iha asmAth Parataram kinchidhapi na). You seem to give this message through Your Naadham ( thvam praNAdhai: Vadhasi iva)..V.S

397. அஹம் உபரி ஸமஸ்த தேவதாநாம்
உபரி மம ஏஷ: விபாதி வாஸுதேவ:
தத் இஹ பரதரம் ந கிஞ்சித் அஸ்மாத்
இதி வதஸீவ பதாவநி ப்ரணாதை:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அனைத்து தேவதைகளுக்கும் நான் (பாதுகை) மேலானவளாக உள்ளேன். எனக்கு மேல் வாஸுதேவனாகிய நம்பெருமாள் உள்ளான். இந்த உலகில் நம்பெருமாளை விட உயர்ந்த வஸ்து வேறு எதுவும் இல்லை – என்று நீ உனது இனிய நாதங்களால் கூறுகிறாய் போலும்.

Sloka #398

398. avanathavibuDhEndhramoULimAlA
maDhumadhashikshithamanTharaprayAthA
praThayasi parirabDhashoUripAdhA
maNikalahEna viyAthajalpithAni

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

You have evidently become infatuated with the honey drunk from the flowers in the garlands on the heads of the chiefs of the devas who are bent before You. And the Nada, generated by the mutual collision of the gemstones, as they closely embrace the Lord’s Feet, appears to be some kind of bashless and bumptious chattering! (Version according to some commentators).

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

(1) Sri Uthtamur Swamy’s anubhavam: Oh PadhukE! Your Naadham sometimes sound like the bold speech of a drunken wife , who embraces her husband and gets even bolder and thereafter gives assertive orders. When dEvAs prostrate before You , the fermented honey (madhu/wine) from their flower garlands decorating their crowns fall on You. You become intoxicated with that flow of madhu. You embrace Your Lord’s feet and generate a Naadham born out of happiness (and intoxication). The Naadham emanting from You at that time is sweet and bold.

(2) Srimath Andavan’s anubhavam: In the ordinary world , some consume intoxicating drinks , embrace the one near by and utter loud and incoherent noises. In Your world , You consume the fermented honey from the flowers adorning the heads of dEvas prostrating before You , hold on to Your Lord’s sacred feet and move uncertainly with a sweet Nadham through the gems housed inside Your toeholds .

(3) Swamy Desikan describes first the swaying movement of the Paadhukai (manTara prayAthA) caused by the consumption of the fermented honey from the garlands ( MaalA-madhu) of the dEvAs( ViBhudhEndhrA:) prostrating before the Paadhukai . At the same time , the Paadhukai is hugging the sacred feet of the Lord ( Parirabdha Souri PaadhA thvam) . The joy arising from both the maalA-madhu and closeness to the Lord `s holy feet generates a special bold and incoherent Naadham from the quarrel of the gem stones inside the toe holds ( MaNi kalahEna viyAtha jalpithAni praTayasi) …(V.S).

398. அவநத விபுதேந்த்ர மௌளிமாலா
மது மத சிக்ஷித மந்த்ர ப்ரயாதா
ப்ரதயஸி பரிரப்த சௌரி பாதா
மணிகலஹேந வியாத ஜல்பிதாநி

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னை வணங்கிப் பணியும் தேவர்களின் தலைகளில் உள்ள மாலைகளின் மதுவை நீ பருகுகிறாய் போலும். அதனால் ஏற்பட்ட மயக்கம் காரணமாக நீ மெதுவாக நடக்கிறாய். நம்பெருமாளின் திருவடிகளை எப்போதும் அணைத்தபடி, உன் மீது உள்ள இரத்தினக்கற்கள் ஒன்றுடன் ஒன்று மோதிக் கொள்ள, இப்படியாக மது உண்ட மயக்கத்தில் பேசுகிறாய் போலும்.

Sloka #399

399. AsThAnEShu thridhashamahithAn varthayithvA vihArAn
sThAnE sThAnE nijaparijanam vArayithvA yaThArham
vAsAgAram svayamupasaran pAdhukE! manjunAdham
AparyankAn na Khalu BhavathI ranganAThO jahAthi

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

Oh Paaduka! After the Lord has completed His rounds where he was honoured by the devas, He pauses then and there to dismantle the different paraphernalia at appropriate places, entering into His innermost apartment. And then He does not leave You till He reaches His couch. You are so intimate a companion to Him. Your music is heard as far as that!

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

(1) Sri Uthamur Swamy’s anubhavam: Oh PaadhukE! During the day , Your Lord performs all the duties as the protector of the dEvAs and acknowledges their grateful salutations. He goes hither and thither to protect them . After that , He assigns His servants to appropriate places(sthAnams) and retires by Himself to the inner chambers of His consorts. You alone are with Him at that time. He does not seem to leave You even then because of the sweet Naadham generated by You as You transport Him to the inner chambers .

(2) Srimath Andavan’s anubhavam: The inner meaning is that every one and every thing associated with the Lord stops outside His inner sanctum. Sweet ThiruvAimozhi SaRRumuRai however takes place inside the inner sanctum.

(3)Swamy Desikan states that the Lord goes about performing His duties of protecting the dEvAs adorning His paadhukai and receives their adulations ( Thridasa mahithAn vihArAn varthayithvA) . After that , He positions the dEvAs and His kaimkaryaparALs at different positions ( sthAnE SthAnE nija parijanam yathArham vArayithvA ) prior to retiring for the night to His inner chambers (Svayam vAsAgAram upasaran) . The paadhukai transports Him to His bed of AadhisEshan . Until then , the Lord is enchanted by the sweet music generated by the Paadhukai and does not leave it behind like the other parijanam (servants). He adorns the Paadhukai until He climbs into His bed ( Bhavatheem aaparyankAth NajahAthi)..(V.S )

399. ஆஸ்தாநேஷு த்ரிதச மஹிதாந் வர்த்தயித்வா விஹாராந்
ஸ்தாநே ஸ்தாநே நிஜபரிஜநம் வாரயித்வா யதார்ஹம்
வாஸாகாரம் ஸ்வயம் உபஸரந் பாதுகே மஞ்ஜுநாதாம்
ஆபர்யங்காத் ந கலு பவதீம் ரங்கநாத: ஜஹாதி

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! சபா மண்டபங்களில் தனக்கு நடத்தப்படும் உபசாரங்களை ஏற்றபடி உள்ள ஸ்ரீரங்கநாதன், மீண்டும் அந்தப்புரம் திரும்பும்போது செய்வது என்ன? அவர்களில் யார் யாரை எந்த எந்த இடங்களில் நிறுத்த வேண்டுமோ அங்கங்கு நிறுத்தியபடி செல்கிறான். இனிமையான நாதம் உடைய உன்னை மட்டும் தன்னுடன் தனது கட்டிலைச் சென்று அடையும்வரை அவன் விடுவதில்லை.

Sloka #400

400. antharnyasthaIrmaNiBhirudhitham pAdhukE! rangabanDhoU
mandham mandham nihithacharaNE manjuLam thE ninAdham
pashyanthyAdhikramapariNathE: prAkthnIm thAm parAyA:
manyE mithrAvaruNaviShayAdhuccharanthImavasThAm

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

Oh Paaduka! When the Lord gently sets His Feet on You, to start with, the sound that is generated by the gemstones, may be likened to the first stage, called ‘Paraa’, as the sound emanates from the navel region-with the presidind devas being Mitra and Varuna-of a person.

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

(1)Sri Utthamur Swamy’s anubhavam: Here, Swamy Desikan describes the almost inaudible Naadham made by the Paadhukai as RanganAthA adorns it and makes His first step on getting up from His bed of AdhisEshA in the morning . The gems housed inside the toe holds of the Paadhukai get shaken up gently then and produce a low sound. As RanganAthA takes the next three steps , His lotus feet are firmly inside the Paadhukai and as a result , the volume of the Naadham from the Paadhukai increases. Swamy Desikan describes the progressive growth of the Naadham generated by RanganAthA’s movement in this verse and compares that phenomenon to the generation of sound by the human body in four steps known as ParA , Pasyanthi, MadhyamA and Vaikari .

The first stage of sound arising from the navel , when one attempts to speak is known as ParA. When that sound wave reaches the heart center , the level of sound gets a little louder And is known as pasyanthi. When that sound wave ascends and reaches the area between the heart and the vocal chords , it gets louder by another dimension and has been classified as MadhyamA . Finally, when the sound wave reaches the vocal chords and comes out of the mouth in an audible fashion,it is loud and is called Vaikari . The first three stages are not audible to the human ear and yet they get progressively louder from the first to the fourth stage. Each stage of speech is assisted by one of the five life-winds going up an down the body such as prANa, apAna , UdhAna et al. Swamy Desikan compares astutely the steadily increasing volume of Naadham from the Paadhkai as Lord RanganAthA takes His first four steps and links them to the stages of speech generated inside the human body controlled by the life-winds.

(2)Srimath Andavan’s anubhavam: When AzhwAr begins the enjoyment of PerumAl’s Paadha sparsam (first step ), the Naadham is low. As AzhwAr’s enjoyment increases, the level of the delectable Naadham gets progressively louder.

(3)Swamy Desikan decribes a progressive scene here as the gems inside the toe holds of paadhukai raise a ramped-up Naadham as the Lord takes His first four steps . First the lord places His feet ever so gently inside The paadhukai and takes His first step ( mandham mandham nihitha charaNE sathi , antha: nyasthai: maNibhi: udhitham manjuLam ninAdham ). As He takes the next Successive steps(Krama pariNamam) , the naadham gets louder from Sookshma state (discrete state) to more distinct states as in the case of human voice generation and propagation that takes place in four progressive steps …(V.S).

400. அந்தர் ந்யஸ்தைர் மணிபிருதிதம் பாதுகே ரங்கபந்தௌ
மந்தம் மந்தம் நிஹிதசரணே மஞ்ஹுளம் தே நிநாதம்
பச்யந்த்யாதி க்ரம பரிணதே: ப்ராக்தநீம் தாம் பராயா:
மன்யே மித்ரா வருண விஷயாத் உச்சரந்தீம் அவஸ்தாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதன் வெதுவாகத் தனது திருவடியை வைக்கும்போது, உன்னுள்ளே இருக்கின்ற இரத்தினக்கற்கள் சப்தம் செய்கின்றன. இந்த இனிய நாதம் எப்படி உள்ளது என்றால், பச்யந்தீ என்ற முதல் அவஸ்தையை உடைய சப்தங்களைக் கொண்ட, நாபிக்கமலத்தில் இருந்து வெளியே எழும் முதல் அவஸ்தை போன்று உள்ளது.

விளக்கம் – நாபியில் இருந்து கிளம்பும் காற்றானது சப்தமாக வெளிவருகிறது. இந்தச் சப்தம் நான்கு நிலைகளில் உள்ளது – பரா, பச்யந்தி, மத்யமா மற்றும் வைகரி என்பதாகும். முதல் மூன்றும் நமது காதுகளால் நாம் கேட்கக்கூடிய சப்தங்கள் ஆகும்.

English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com