Paduka Sahasram Part 62

18. Muktha Paddhathi

Introduction: This section dwells on the beauty of the white pearls adorning the PaadhukAs. Swamy Desikan has 50 verses to celebrate the glory of pearls associated with the Lord’s PaadhukAs. In the first verse of this section, Swamy Desikan refers to the first among three doctrines elaborated by Vaishnavite philosophy. This is ChEthanam (sentient). The other two are achEthanam( insentient ) and Iswaran( the Supreme Lord). The first doctrine itself is divided into the three sub-categories : Bhadda (bound ), Muktha (liberated ) and Nithya (eternally freed) jeevans . All the chethanams and achethaams are created by Iswaran and disappear in Him at the time of dissolution of the Universe. Hence, the Supreme Lord is recognised as “Seshi”) or Ucchishtam in the Vedic terminology. Seshi is the final reality, when nothing else exists as at the time of MahA PraLayam . At that time, the entire creation passes into the primordial matter, devoid of name and form and only Iswaran exists as Seshi. He is not subject to change, decay or death. He is the progenitor of all as Seshi. Every thing is reborn from him at this time of mahA praLayA. Whatever is generated from the Seshi is known as Sesha . The relationship between Iswaran (Seshi) and His creation (sesha) that decays after finite life is known as Sesha-Seshi bhAvam.

Sloka #611

611. baDdhAnAm yathra nithyAnAm
mukthAnAmIshvarasya cha
prathyaksham shEShashEShithvam
sA mE siDdhayathu pAdhukA:

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

There is a special relationship between Bound ones, Nitya sooris, and Emancipated souls on the one hand and the Lord on the other. They are all seshabhootas (lieges ever) and He, the master, the Seshi. The paaduka explicitly proclaims this by containing pearls (Muktas), ever (Nitya) bound (Baddha) on itself and behaving as a Sesha to the Master. May that paaduka be my goal!

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

1) UtthamUr Swamy’s anubhavam: In this first verse extolling the beauty of the pearls on the PaadhukAs of RanganathA , Swamy Desikan summarizes the relationship between the Seshi and His chEthanam (Baddha, muktha and nithya jeevans). Swamy Desikan says: ” May the Lord’s paadhukAs , where the sEsha-sEshi principle is vividly demonstrated become the object of my penance ! ” Swamy states that the bhaddha , muktha and nithya chEtanAs are incorporated in the Lord’s paadukAs. They become visible there in the form of different kinds of pearls. PaadhukA is sEsha to Lord RanganAtha , the sEshi. Pearls on the paadhukAs are sEsha to the paadhukAs that attain the role of sEshi. Swamy Desikan skilfully reminds us of the two kinds of sEsha-sEshi relationship through this first verse of muktha paddhathi: one is between the Lord and His paadhukAs; the other is between the paadhukAs and the pearls.

2) Srimad Andavan’s anubhavam: Here Swamy Desikan prays for sincere and limitless bhakthi to the paadhukais (viz)., Swamy NammAzhwAr. PerumAl and AzhwAr are under the control of those , who display true bhakthi to them. For the paasurams of AzhwAr described as pearls , PerumAl becomes sEsha bhoothar. He is under their control. The three kinds of jeevans also are SEsha bhoothars to Swamy NammAzhwAr in this context.

3) “yathra bhaddhAnAm- mukthAnAm-nithyAnAm Iswarasya cha sEsha-sEshithvam prathyaksham “says Swamy Desikan. In the paadhukAs , the three kinds of jeevans and PerumAL display sesha-sEshithva relationship. SEsha refers to the one that glorifies and sEshi denotes the one that gains that glory , the object of that glory. Swamy prays: ” saa mE siddhyathu” May that Paadhukai grace me and become under my influence?(V.S)

18. முக்தா பத்ததி

குறிப்பு – இங்கு உள்ள முக்தா என்ற பதம் முத்துக்களைக் குறிக்கும். அதாவது, பாதுகையில் உள்ள முத்துக்கள் பற்றிக் கூற உள்ளார். அல்லது, முக்தா என்றால் முக்தி பெற்ற ஆத்மாக்கள் என்றும் கொள்ளலாம். இவர்கள் நித்யமாக நின்று ஸ்ரீரங்கநாதனுக்குக் கைங்கர்யம் செய்வதைக் கூறுவதாகவும் கொள்ளலாம்.

611. பத்தாநாம் யத்ர நித்யாநாம்
முக்தாநாம் ஈச்வரஸ்ய ச
ப்ரத்யக்ஷம் சேஷ சேஷித்வம்
ஸா மே ஸித்த்யது பாதுகா

பொருள் – எந்த ஒரு பாதுகையில் இழைக்கப்பட்டுள்ள அழிவற்ற முத்துக்களின் சேஷத்வமும் (அடிமைத்தன்மையும்), எந்த ஒரு பாதுகையின் மீது எப்போதும் எழுந்தருளியுள்ள ஸ்ரீரங்கநாதனுக்கு சேஷித்வமும் (எஜமானத்தன்மை) வெளிப்படுகிறதோ, அந்தப் பாதுகை எனக்குக் கைக்கூட வேண்டும்.

Sloka #612

612. thava ranga DhurINapAdharakshE!
vimalA moUkthikapaDdhathirviBhAthi
suhrudhi thvayi sADhithApavargaI:
samayE sankramithEva sADhukruthyA:

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

Oh Paaduka! Spotless pearls in rows, found on You are perhaps the Punya deeds transferred to You, as a friend, by the Muktas (emancipated souls) in accordance with the Upanishadic saying.

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

1) UtthamUr Swamy’s anubhavam : GuNAs are three in number. They are satthva, rajas and tamas . Their colors are white, red and black . Since this section is about the white pearls , Swamy Desikan salutes the people with satthva gunam in this verse. He says : ” Oh RanganAtha paadhukE ! Your rows of blemishless pearls suggest through their white radiance that they are repositories of righteousness accumulated through the good deeds of the liberated souls at the time of their departure from this mortal world.

2) SrImath Andavan’s anubhavam : SaasthrAs state that the one who performs prapatthi or bhakthi yOgam gains mOksham . At the time of departure to parama padham , Perumal distributes all that jeevan’s puNyams to those who were dear to him and his sins to those , who showed animosity to him during his life. On the paadhukais , there are beautiful pearls. That reminds Swamy Desikan of the transfer of all the puNya karmaas of muktha jeevans , who are dear to the paadhukais.

3) Oh PaadhukE! “Tava moukthika paddhathi: vimalA ” ( Your rows of pearls are spotlessly white). They look like the accumulated essence of the puNya karmAs of those ascending to Parama padham deposited with You , who is dear to the mukthAs ( suhrudhi Thvayi samkramithA saadhu-kruthyEva vibhAthi). This transfer of puNya karmAs happen at the time of their departure for the Supreme abode of the Lord ( apavargai: samayE Thvayi samkramithaa saadhu ? kruthyEva vibhAthi)?.(V.S)

612. தவ ரங்கதுரீண பாதரக்ஷே
விமலா மௌத்திக பத்ததி: விபாதி
ஸுஹ்ருதி த்வயி ஸாதித அபவர்க்கை:
ஸமயே ஸங்க்ரமிதேவ ஸாதுக்ருத்யா:

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! தூய்மையாக உள்ள உனது முத்துக்களின் வரிசை வெண்மையாகக் காணப்படுகிறது. இதனைக் காணும்போது, மோக்ஷம் பெற்றவர்கள், மோக்ஷம் செல்லும் நேரத்தில் மிகவும் அன்புடன் உன்னிடம் அளித்துவிட்டுச் சென்று அவர்களது புண்ணியங்கள் போன்று உள்ளன.

விளக்கம் – மோக்ஷம் செல்பவர்கள் தங்கள் பாவ புண்ணியங்களைக் கைவிட்ட பின்னரே மோக்ஷம் செல்கிறார்கள். சாட்யாயநசாகையில் – தஸ்ய புத்ரா தாயம் உபாஸந்தி ஸுஹ்ருத ஸாதுக்ருத்யாம் த்விஷந்த: பாபக்ருத்யாம் – மோக்ஷம் செல்லும் உபாஸகனின் புத்திரர்கள் அவனது செல்வத்தையும், நண்பர்கள் புண்ணியத்தையும், பகைவர்கள் பாவத்தையும் அடைகின்றனர் – என்று கூறியது. இங்கு மோக்ஷம் செல்பவர்களின் நண்பனாக பாதுகை உள்ளதால், அவர்களின் புண்ணியங்கள் பாதுகையிடம் சேர்ந்து விடுகின்றன. புண்ணியத்தின் நிறம் வெண்மை என்பதால், அவை முத்துக்கள் போன்று உள்ளன என்றார்.

Sloka #613

613. sharaNAgathasasyamAlinIyam
thava mukthamaNirashminirJharoUGhaI:
nanu rangaDhurINapAdharakshE!
jagathI nithyamadhaIvamAthrukABhUth:

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

Oh Paaduka! The arrays of pearls on You emit radiations that look like cascades in a water-fall of river. The green fields of prapannas secure this, without having to look for rains (which imply the shower of God’s grace).

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

1) UtthamUr Swamy’s anubhavam : Swamy Desikan indicates here that those, who worship the paadhukais adorned with the pearls will attain satthva guNA and will become SaraNAgathAs and stay close to the paadhukais. He hints that mOksham is possible only through bhakthi yOgam or SaraNAgathy (the act of total self- surrender). In this context, Swamy also alludes to the two kinds of crops on this earth. One is nourished by the flowing waters of the river and streams. The other is nourished by rain waters. The first is recognized as “nadhi mAthrukai ” and the second is known as “dEva mAthrukai “. Swamy Desikan says here: ” Oh RanganAtha paadhukE! This earth is nourished by the waterfall of Your rays originating from your pearls and always makes the crops of SaraNAgathAs “adhaiva mAthrukAs” or those , who are not dependent on rain from the skies. They are nourished as in the case of “nadhi mathrukAs” through your waterfall like flow originating from your pearls.

2) SrImad Andavan’s anubhavam: Oh PaadhukE! the lustre of the pearls on you never diminishes. It is like the huge flood waters that do not diminish even in the height of hot summer. Those flood waters nourish the crop of saraNAgathAs in all the worlds. The inner meaning is that from the time of Swamy NammAzhwAr’s avathAram , all categories of people continue to seek the Lord as their protection and gain mOksham as a result of the upadEsams housed in the paasurams of SaThakOpan.

3) The crop of SaraNAgathAs (SaraNAgatha sasya mAlini) become independent of the waters from the skies (adhaiva-mAthrukA abhUth). How did that happen ? It is your rows of radiant pearls flowing like perrenial mountain sterams that causes it and sustains this crop of prapannAs always ( Tava mukthAmaNi raSmi nirjjara Ogai: nithyam adhaivamAthrukA abhUth)?.(V.S).

613. சரணாகத ஸஸ்ய மாலிநீ இயம்
தவ முக்தாமணி ரச்மி நிர்ஜ்ஜரௌகை:
நநு ரங்கதுரீண பாதரக்ஷே
ஜகதீ நித்யம் அதைவ மாத்ருகா அபூத்

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! இந்த உலகம், ஸ்ரீரங்கநாதனே கதி என்றபடி உள்ள ப்ரபன்னர்களைப் பயிர்களாகக் கொண்டுள்ளது. உனது முத்துக்களின் ஒளியானது, மலை அருவிகளின் ப்ரவாஹங்களுடன் ஓடி வந்து இந்தப் பயிர்களில் பாய்கிறது. ஆக இந்தப் பூமி மழையை எதிர்பாராமல் உள்ளதாயிற்று.

Sloka #614

614. aDhiviShNupadham parisPhuranthI
navamukthAmaNinirmalaprakAshA
paripuShyasi mangaLAni pumsAm
prathipacchandhrakalEva pAdhukE! thvam

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

Oh Paaduka! You reside at the Lord’s Feet. Adorned with the pure spotless pearls, all new. You shine spotless white. The moon in the sky too shines so spotless and coveted, like a new pearl, on the prathama (after the New Moon). That single digit is believed to be auspices-conferring. Indeed You too are similarly auspices- conferrring. In fact You can be described as the First Digit of the Moon!

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

1) UtthamUr Swamy’s anubhavam: Swamy Desikan compares the white radiance of the pearls on the PaadhukAs to the auspicious first day of Moon in the growing phase (Sukla paksham). The name for this crescent Moon is ” Pratipath chandra kalA “. People look at it to gain auspiciousness. Swamy says: ” Oh PaadhukE ! You stay at the holy feet of your Lord and carry the white lustre of Your blemishless pearls . During this time , You appear like the pratipath chnadra kalA , which confers auspiciousness on all those, who see it. That Chandra kalA also looks like a new pearl on You “.

2) The inner meaning is that Swamy NammAzhwAr incarnated in This world and blessed us with (blemishless) pearl-like paasurams. As a result , kshEmam for the whole world results even today just like viewing the first phase of the Moon during sukla paksham.

3) Oh PaadhukE! You confer all auspiciousness on people of the world similar to the first crescent of the growing Moon ( Thvam Prathipath chandra kalA iva pumsAm mangaLAni paripushyasi). That auspiciousness arises from Your new and radiant row of pearls that stay close to the Lord’s Thiruvadi ( Thvam adhivishNupadham parisphuranthi nava mukthAmaNi nirmala prakAsA paripushyasi)?(V.S).

614. அதி விஷ்ணு பதம் பரிஸ்புரந்தீ
தவ முக்தாமணி நிர்மல ப்ரகாசா
பரிபுஷ்யஸி மங்களாநி பும்ஸாம்
ப்ரதிபத் சந்த்ரகலா இவ பாதுகே த்வம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் திருவடிகளில் உள்ள நீ, உன்னில் பதிக்கப்பட்ட முத்துக்களின் ஒளியினால் வெண்மையாகக் காட்சி அளிக்கிறாய். இப்படியாக உள்ள நீ, ப்ரதமையில் உதிக்கும் சந்திரன் போன்று, அனைத்து உயிர்களுக்கும் நன்மை அளித்தபடி இருக்கிறாய் (ப்ரதமை என்பது பௌர்ணமிக்கு மறுநாள் ஆகும். அந்த நாளில் சந்த்ரன் பிறையாக இருக்கும். சந்த்ரனின் பிறையைக் கண்டால் நன்மை உண்டாகும்).

Sloka #615

615. nihithA navamoUkthikAvaListhvAmaBhitha:
kAnchanapAdhukE! murArE:
naKhachandramasAm padhAshrithAnAm
prathimAchandraparamparEva BhAthi

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

Oh Gold Paaduka! The pearls set on You on all sides in beautiful arrangement appear to be images of all the moons constituted by the nails of the Lord’s Feet.

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! The many rows of new pearls decorating You on all Your four sides shine like rows of the images of Moons created by the ten Moons of Your Lord’s toe nails.

2) Oh PaadhukE! the rows of new pearls on You appear like the images (prathibhimbhams) of the naka chandran’s associated with the Lord’s holy feet. Just as the toe nails do not part with the Lord’s feet , the Paasurams of Swamy NammAzhwAr do not ever leave the Lord’s sacred feet.

3) Oh golden PaadhukE ! on all Your four sides are fresh rows of pearls ( kaanchana paadhukE! ThvAm abhitha: nihithA nava MoukthikAvali: ). Those rows of pearls remind one of the images of the prathimA chandrans . The toe nails of Your Lord are the chandrans that are reflected as the pearls on You (MurArE: padhAsrithAnAm nakha chandramasAm prathima ?chandra paramparEva bhAthi)?(V.S).

615. நிஹிதா நவ மௌத்திகாவளி: த்வாம்
அபித: காஞ்சந பாதுகே முராரே
நக சந்த்ரமஸாம் பத ஆச்ரிதாநாம்
ப்ரதிமா சந்த்ர பரம்பரேவ பாதி

பொருள் – தங்கமயமான பாதுகையே! உன்னுடைய அனைத்துப் பக்கங்களிலும் வெண்மையான முத்துக்கள் வரிசையாக இழைக்கப்பட்டுள்ளன. இந்த வரிசையைக் காணும்போது, ஸ்ரீரங்கநாதனின் திருவடிகள் என்ற ஆகாயத்தை அடைந்துள்ள அவனது திருவடி நகங்கள் என்னும் சந்திரன்களின் ப்ரதிபிம்பம் போன்று உள்ளது.

Sloka #616

616. samathAmupaIthi vapuShApi sadhA
BhavadhIyamoUkthikamahashChurithA
haripAdhukE! haripadhOdBhavayA
kanakApagA surapurApagayA

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

Oh Paaduka of the Lord! The river Kaveri was already equal to the Ganga in sanctity; now it has mixed with the white lustre of the pearls on You and become white; hence now it has become equal to the Ganga, that flowed from the Lord’s Feet, in physical nature and appearance too!

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

1) UthtamUr Swamy’s anubhavam: The Cauveri river at Srirangam gets connected to Lord Ranganatha”s sacred feet and becomes equal in status to the river Ganga, which had such a connection during the Lord’s incarnation as Trivikrama. Swamy Desikan refers to that equality resulting from the spreading of the white lustre of the pearls falling on the waters of Cauveri river. Swamy Desikan observes: ” Oh Hari PaadhukE! The cauveri river is embraced by the lustre of Your pearls and that makes her attain a status equal to the Ganga river, which arose form Your Lord’s holy feet during an earlier time. Cauveri thus becomes equal to Ganga in all aspects due to Your munificence and makes her indebted to you forever”.

2) SrImath Andavan’s anubhavam: River Ganga arose form the Lord’s holy feet. River Cauveri arose from the Sahya mountains in the western ghats and flows around SrIrangam as a garland. Both remove the sins of those , who take bath in them. Yet Cauveri until it reached Srirangam has the golden color and is known therefore as Ponni. GangA’s waters are white in color. Swamy Desikan suggests that the reddish color of the river Cauveri is transformed in to white color similar to the holy Ganga river as a result of the radiance of the white pearls from the PaadhukAs falling on river Cauveri at SrIrangam. The inner meaning is that the study of Swamy NammAzhwAr’s paasurams would remove RajO (color red) and TamO (color black) guNams and convert those , who study them to have satthva guNam (Color white).

3) Oh PaadhukE! The body of the river Cauveri is painted always with the radiance of the white pearls on You ( Hari PaadhukE! KanakA SadhA BhavadhIya moukthika maha: churithA ). As a result , the river Cauveri attains a white hue similar to the river GangA, which arose from the sacred feet of Lord Trivikraman ( KanakApagA Hari- padhOdhbhavayA SurapurApagyA vapushi samathAm upaithi)?(V.S)..

616. ஸமதாம் உபைதி வபுஷாபி ஸதா
பவதீய மௌத்திக மஹ: சுரிதா
ஹரிபாதுகே ஹரிபத: உத்பவயா
கநகாபகா ஸுரபுராபகயா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய வெண்முத்துக்களுடன் எப்போதும் காவேரி கலந்துள்ளது. இதனால் வெண்மையாகக் காணப்படும் காவேரி, ஸ்ரீரங்கநாதனின் திருவடியில் இருந்து வெளிப்பட்ட கங்கையை, தனது நிறத்திலும் ஒத்துள்ளது.

Sloka #617

617. thavarangachandrathapanIyapAdhukE!
vimalA samudhvahathi moUkthikAvaLi:
charaNAravindhanaKhachandramaNdala
praNayOpayAthanavathArakAruchim

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

Oh Gold Paaduka of Lord Ranganatha! Spotless pearls shine on You. They approach, with eagerness, the different moons presented by the nails of the Lord’s Feet, as if they (pearls) were stars in the galaxy of moons.

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

1) UtthamUr Swamy’s anubhavam: In an earlier verse , Swamy Desikan described the pearls of PaadhukAs as the reflection s of many moons ; here , he describes the pearls as stars in the firmament. He says: ” Oh PaadhukAs of the Moon of SrIrangam ! Your blemishless pearls out of affection for the moons (the toe nails of the Lord ) are desirous of relating to them (the moons) and hence take the forms of stars”. The pearls and the toe nails of the Lord remind Swamy Desikan of a star-studded sky on a moon-lit night.

2) SrImath Andavan’s anubhavam: Oh PaadhukE! On You pearls are enmeshed. They look like the toe nails , which resemble the moon . It is recognized that the stars are the wives of the moon. Your pearls are like the stars associated with the moon (the radiant toe nails of the Lord) . The inner meaning is that the AzhwAr’s paasurams are like the stars linked with the moon, which removes the darkness of samsAric night.

3)Swamy Desikan addresses the Lord RanganAthan as” Ranga Chandran”. His PaadhukAs are saluted as golden in hue (Tapaneeya PaadhukE). The surface of the golden paadhukais are enmeshed with rows of radiant white pearls , which are blemishless ( Tava vimalA moukthika aavaLi: ). Those rows of pearls linked with the radiant white toe nails of the lotus feet of the Lord attain the status of the stars in the company of the Moon (Ranga chandra charaNAravindha nakha chandramanDala praNaya upayAtha nava tAraka ruchim samudhvahathi)? (V.S).

617. தவ ரங்க சந்த்ர தபநீய பாதுகே
விமலா ஸமுத்வஹதி மௌக்திகாவளி:
சரணாரவிந்த நகசந்த்ர மண்டல
ப்ரணய உபயாத நவ தாரக ருசிம்

பொருள் – ஸ்ரீரங்க விமானத்தில் சந்திரன் போன்று விளங்கும் ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் திருவடி நகங்கள் சந்திரன் போன்று உள்ளன. அந்த சந்த்ர மண்டலத்தின் மீது மிகவும் ப்ரியத்துடன் வந்து நிற்கும் புதிய நக்ஷத்ரங்கள் போன்று வெண்மையான உனது முத்துக்களின் வரிசை காணப்பட்டது.

Sloka #618

618. chandhrachUdamakutEna lALithA
chArumoUkthikamayUKhapANdarA
ranganAThapadhapadhmasanginI
lakshyasE suraDhunIva pAdhukE

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

Oh Paaduka! You become like the river Ganga, by virtue of the white stream of the rays of the pearls, by contact with Siva’s crown when he bows his head in obeisance and by the perennial contact You have with the lotus feet of the Lord.

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

1)UthtamUr Sawmy’s anubhavam: Swamy Desikan states here that the river Ganga on Rudra’s head is one and the same as the Vishnu PaadhukAs for the following reasons: (a) both Ganga and the PaadhukAs are carried by Lord SivA on His head (b) both have connection to the lord’s feet (c) perals on PaadhukAs in their whiteness resemble the waters of Ganga . Swamy Desikan says: ” Oh PaadhukE! You resemble Ganga flowing from the head of Lord SivA decorated with the white crescent moon . The whiteness of Your pearls and Your association with the Lord’s holy feet and Your residence on Lord SivA’s head indicate that You have all the attributes of Ganga river”.

2)SrImath Andavan’s anubhavam: The inner meaning is that the sacred thoughts housed in Swamy NammAzhwAr’s paasurams bless the people of the world with auspicousness just as river GangA blesses people , who take a dip in it.

3) PaadhukE! You in Your whiteness arising from Your rows of pearl are united with the lotus feet of Lord RanganAtha ( Paadhuke ! PaaNDrA Thvam RanganAtha padha padhma sanginee) take on the appearance of the river GangA (Sura nadheeva lakshyasE ). The beautiful white rays of Your rows of pearls fall on the river GangA adorning the siras of Lord Sivan and make you look like the Lord’s feet united with the river GangA (Chandrachooda MakuDEna laaLithA chAru mouktika mayUka Suranadheeva lakshyasE)? (V.S).

618. சந்த்ரசூட மகுடேந லாளிதா
சாரு மௌக்திக மயூக பாண்டரா
ரங்கநாத பதபத்ம ஸங்கிநீ
லக்ஷ்யஸே ஸுரதுநீவ பாதுகே

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! நீ சிவனால் பூஜிக்கப்படுகிறாய். உனது முத்துக்களின் வெண்மையான ஒளி காரணமாக, நீயும் வெண்மையாகத் தோற்றம் அளிக்கிறாய். ஸ்ரீரங்கநாதனின் தாமரை போன்ற திருவடிகளை எப்போதும் உன்னிடம் வைத்துள்ளாய். ஆக, உன்னைப் பார்த்தால் கங்கை போன்றே உள்ளாய்.

Sloka #619

619. yE Bhajanthi BhavathIm thavaIva thE
moUkthikadhyuthivikalpagangayA!
varDhayanthi maDhuvaIripAdhukE!
moULichandhrashakalasya chandhrikAm

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

Oh Paaduka of Madhusoodhana! Whosoever woships You, seeking Rudra’s post acquire it-how? The array of pearls that are only Yours, generates a stream of effulgence that is another Ganga! And when the elevated Rudra-beings, now bow to You, the pearl-lustre produces a phantom of a moon-digit, by which their moonlight lustre is enhanced.

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

1) UtthamUr Sawmy’s anubhavam: Oh Madhusoodhna PaadhukE! Those , who worship You to attain the status of Lord SivA realize their wishes. All of them become SivAs and display the insignia of Lord SivA . Different SivAs sport different GangAs on their matted hair. The lustre of Your pearls adorning their heads enhance the brilliance of the crescent moons on their heads.

2) SrImath Andavan’s anubhavam: The inner meaning is that sadh- bhakthi arises for those, who clearly comprehend the rich meanings of Swamy NammazhwAr’s divine paasurams.

3) Oh PaadhukE! Those who meditate on You without let ( yE bhavathIm bhajanthi ) grow further the little crescent moons on their heads due to the contact with the rays of pearls on You that resemble river GangA ( tE tava moukthika dhyuthi-vikalpa-Gangeiva mouLi chandraSakalasya chanadrikAm vardhayanthi)?(V.S)

619. யே பஜந்தி பவதீம் தவைவ தே
மௌக்திக த்யுதி விகல்பகங்கயா
வர்த்தயந்தி மதுவைரி பாதுகே
மௌளி சந்த்ர சகலஸ்ய சந்த்ரிகாம்

பொருள் – மது என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் பாதுகையே! யார் உன்னை எப்போதும் ஆராதித்தபடி உள்ளனரோ, அவர்கள் தங்கள் தலைகளில் உன்னுடைய முத்துக்களின் வெண்மையை, கங்கையைத் தலையில் ஏந்தியது போன்று நிற்கிறார்கள். இப்படியாக அவர்கள் தலையில் கங்கையும், போலியாக ஒரு சந்த்ரனும் உள்ளதாகத் தோன்றுகிறது (அதாவது அவர்கள் சிவன் பட்டம் பெறுகின்றனர்).

Sloka #620

620. mukthAmayUKhaIrniyatham thvadhIyaI:
ApUrayiShyannavathamsachandhram
biBharthi rangEshvarapAdharakshE!
dhEvO mahAn darshithasannathisthvAm

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

Oh Paaduka! The one that is called Maha-deva perhaps bears You, after obeisance to You, on his head, ostensibly for augmenting his partial digit of moon to the full-moon-state by the strength of the pearl-ray- streams You generate!

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

1) UtthamUr Sawmy’s anubhavam: Oh RanganAtha PaadhukE! The present Rudran (Sivan) wears You on His head to enhance the brilliance of His head jewellery , the crescent Moon. He respectfully bows before You and increases the lustre of His crescent Moon through the reflection of the assembly of white rays originating from Your illustrious pearls.

2) Oh PaadhukE! Lord SivA adorns You with reverence on His head to enhance His Sathtva guNam. This happens due to the intermingling of the white rays emanating from the rows of pearls on the Paadhukais.

3) RangEswara PaadharakshE ! Lord Sivan shows great reverence as He adorns You on His head ( MahAn Deva: darsitha samnathi: ThvAm Bibharthi ). What happens next? The white rays from the pearls on the Paadhukais fall on the head of Lord SivA and the crescent Moon there (ThvadhIyai: mukthA mayUkhai: avatamsa chandram aapUrayishyan) ThvAm Bibharthi and increases His satthva guNam …(V.S)

620. முக்தா மயூகைர் நியுதம் த்வதீயை:
ஆபூரயிஷ்யந் அவதம்ஸ சந்த்ரம்
பிபர்தி ரங்கேச்வர பாதரக்ஷே
தேவோ மஹாந் தர்சித ஸந்நதி: த்வாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தன்னுடைய தலையில் சந்த்ரனை ஆபரணமாக அணித்த சிவன், அந்தச் சந்த்ரனின் வெண்மையை முழுமையாக்கும் பொருட்டு, உன்னை வணங்கியபடி உள்ளான். உனது முத்துக்களின் வெண்மையான ஒளி மூலம், சிவனின் தலையில் உள்ள அந்தச் சந்திரன் முழுமை அடைகிறது.

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