Paduka Sahasram Part 72

0
294

21. Bimbha-Prathibhimbha Paddathi

Introduction: There are twenty verses in this Paddhathi. In the past few paddhathis, Swamy desikan described the glories of the different kinds of gems adorning the Padhukais. In this section, He describes the reflections and the counter reflections of many images on the sacred gems adorning the Padhukais.

Sloka #711

711. shoUrE: shuDdhAnthanArINAm vihAramaNidharpaNam
prasatthEriva samsThAnam padhathrANamupAsmahE

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

We reverentially meditate on the Paaduka-which serves as a mirror in which the Divine Consorts look in a playful fashion, and which is an incarnation so to say, of the Lord’s grace as well as the crystal clarity of the Lord.

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

1) UtthamUr Swamy’s anubhavam: We offer our salutations to the PaadhukAs, which are known for their clarity. They serve as the novel mirror for the ladies of the inner chambers of the Lord to check on their own beauty.

2) SrImad Andavan’s anubhavam:The clarity of the gems on the SatAri make it function like a blemishless mirror. The ladies of the Lord’s inner chambers (His Devis) see their bhimbhams in the Paadukai and use it as a gem studded mirror to check their alankArams.

3)”SourE SuddhAntha Naaree:” are the Lord’s consorts occupying the inner chambers like MahA Lakshmi, BhU Devi et al. They decorate themselves and need a mirror to have a last minute check on their appearances as the Lord approaches . They wish to check whether their aabharaNams and flowers are in order. They look at their reflections(Prathibhimbhams) on the shiny surface of the clear gems on Paadhukais, which serve as the gem-studded mirror ( maNi DarpaNam). That MaNi DarpaNam is the embodiment of clarity (prasatthE: SamsTAnam) and reflects perfectly the bhimbhams of the DEvis of the Lord…(V.S).

21. பிம்ப பிரதிபிம்ப பத்ததி

குறிப்பு – கடந்த ஆறு பத்ததிகளில் பாதுகையில் உள்ள இரத்தினங்களைப் பற்றி விரிவாகக் கூறினார். இனி அந்த இரத்தினக்கற்களில் காணப்படும் பிரதிபிம்பங்கள் (images) பற்றிக் கூற உள்ளார்.

711. சௌரே: சுந்தாந்த நாரீணாம் விஹாரமணி தர்ப்பணம்
ப்ரஸத்தே: இவ ஸம்ஸ்தாநம் பதத்ராணம் உபாஸ்மஹே

பொருள் – ஸ்ரீரங்கநாச்சியார் உள்ளிட்ட ஸ்ரீரங்கநாதனின் பிராட்டிகள் விளையாட உதவுகின்ற இரத்தினக் கண்ணாடி போன்றும், தெளிவு என்பதே வடிவம் எடுத்தது போன்றும் உள்ள ஸ்ரீரங்கநாதனின் பாதுகையை நாம் உபாஸிக்கிறோம்.

Sloka #712

712. kamalApathipAdhukE! kadhAchidh
vihagEndhrasthvayi bimbithO viBhAthi
savilAsagathEpi rangaBharthu:
nijamAthmAnamivOpayA(DhA)thukAma:

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

Oh Paaduka! In view of being reflected in You only on occasions of the Lord riding over him, Garuda probably longs to be reflected in You, by standing near You, so that he can have the satisfaction of doing a service now too, being reflected in the Padhuka surface!

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukAs of the consort of MahA Lakshmi! Garuda is standing near Your Lord. His form is reflected on Your gems. This reflected image of Garuda seems to suggest that He wants to be the transport for the Lord, when You are carrying Him all alone. His image follows as reflections on You, wherever You take the Lord on Your back.

2) SrImath Andavan’s anubhavam: The image of Garudan is reflected on the shiny gem-studded surface of the Paadhukai. When Your Lord steps into You for His sanchAram, it is like Him stepping on Garudan’s back for His sanchAram. This makes one think that Garudan is so eager to have the Kaimkaryam of transporting the Lord that He enters into You to have that bliss of service. The inner meaning is that AzhwAr’s paasurams are veda Saaram (the essence of VedAs). Garudan is Veda Svaroopam and hence one is reminded of Garudan, when one thinks of SatAri Soori ( Paadhukais).

3)Garudan is some times reflected on Your mirror-like surface (kadAchith Thvayi BimBitha: VihagEndra:). At those times, Garudan looks like being eager to offer His body for transporting the Lord as RanganAtha steps out for His playful sanchAram on the Paadhukais (VihagEndra: Rangabharthu: savilAsagathEapi nijam aathmAnam upayAthukAma iva vibhAthi)..(V.S).

712. கமலாபதி பாதுகே கதாசித்
விஹசேந்த்ர: த்வயி பிம்பிதோ விபாதி
ஸவிலாஸ கதே அபி ரங்கபர்த்து:
நிஜம் ஆத்மாநம் இவ உபதாது காம:

பொருள் – ஸ்ரீரங்கநாச்சியாரின் நாயகனான ஸ்ரீரங்கநாதனின் பாதுகையே! ஒரு ஸமயம் கருடன் உனது இரத்தினக்கற்களின் முன்பாக நின்று, அதில் பிரதிபிம்பமாகத் தான் தெரிய வேண்டும் என்று எண்ணினான். இதன் காரணம் – ஸ்ரீரங்கநாதனின் ஒய்யார நடையில் கூட தனது சரீரம் அவனுக்குச் சமர்ப்பிக்கப்பட வேண்டும் என்று எண்ணினான் போலும்.

விளக்கம் – தரையில் ஸஞ்சாரம் செய்யும்போது பாதுகைக்கு மட்டுமே அதிகாரம் உள்ளது, கருடனுக்குக் கிடையாது. அப்படிப்பட்ட காலங்களில் தானும் பயன்பட வேண்டும் என்ற எண்ணிய கருடன், தனது உருவம் பாதுகையில் உள்ள இரத்தினங்களில் பிரதிபிம்பமாக விழவேண்டும் என்று எண்ணினான்.

Sloka #713

713. maNipankthiShu thE dhishAmaDhIshA:
prathibimbAni nijAni vIkshamANA:
aBhiyanthi mukundhapAdhukE! thvAm
aDhikArAntharasruShtishankayEva

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

Oh Paaduka! The guardian-gods of the eight directions, like Indra, seeing their images reflected on Your surface of manifold gems, develop a fear that ‘substitute appointees’ have arrived and approach You fast to surrender unto You!

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

1) UtthamUr Sawmy’s anubhavam: Oh Mukundha PaadhukE! The Lords of directions approach You and bow before You. At that time, they see many reflections of themselves on Your gems. They suddenly become afraid that new Lords of the directions have been created and that they have lost their power and positions. Out of this sudden fear, they surrender to You and seek Your intercession to retain their positions.

2) SrImath Andavan’s anubhavam: IndrA and the other DEvAs and DhigpAlakAs see themselves reflected on You, when they prostrate before Your Lord . When they see thir prathibimbhams on You, they fear whether they have been replaced by others to carry out their assigned duties.The inner meaning is that high positions like that BrahmA and IndhrA are easily available to those, who desire only MOksham and engage in Bhakthi or Prapatthi yOgam. These paramaikAnthis spurn however such high positions in favor of Moksham and nithya kaimkaryam to the Lord at SrI Vaikuntam.

3)Oh MaNI PaadhukE! The Ashta dhig paalakAs (protectors of the eight directions) arrive at Your Lord’s side and see their prathiBhimbhams reflected on the surfaces of Your mirror-like gems (DhisAm adheesA: tE maNi pankthishu nijAni prathiBimBAni VeeksahamAnA:). At that time, their anxiety whether they have been replaced in their jobs grips them and they fear for their positions ( adhikArAnthara Srushti SankayEva ThvAm abiyanthi).They approach you for stability of their jobs..(V.S)

713. மணி பங்க்திஷு தே திசாம் அதீசா:
ப்ரதிபிம்பாதி நிஜாநி வீக்ஷமாணா:
அபியந்தி முகுந்த பாதுகே த்வாம்
அதிகாராந்தர ஸ்ருஷ்டி சங்கயேவ

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய இரத்தினக்கற்களில் அஷ்டதிக் பாலகர்கள் தங்கள் பிரதிபிம்பத்தைக் காண்கின்றனர். இதனைக் கண்டவுடன் அவர்கள் தங்கள் மனதில், ”ஸ்ரீரங்கநாதன் நம்மைப் போன்று மற்றோர் அஷ்டதிக் பாலகர்களைப் படைத்துவிட்டானோ”, என்று சந்தேகம் கொண்டபடி உன்னிடம் வருகின்றனர்.

Sloka #714

714. maNimoULishathEna bimbithEna praNathAnAm paritha; surAsurANAm
muraBinmaNipAdhukE! mahimnA yugapath thEShu samarpithEva BhAsi

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

Oh Manipaaduka! The Devas and Asuras come and bow in their large numbers. You are reflected in the crowns of all, all at the same time. For a moment they are struck with awe at Your being placed on the crowns of so many worshippers and wonder whether it be not because of Your greatness!

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

1) UtthamUr Swamy’s aubhavam: Oh PaadhukE of MurAri! On all sides, DevAs and asurAs are assembled to wear You on their heads. The crowns on their heads get reflected simultaneously on Your gems. It appears then that You are residing on all their crowned heads simultaneously. Swamy Desikan says that there is a huge crowd of devotees waiting to recieve SatAri on their heads during the festival times. There is a delay in satisfying all of them.The reflections of the crowned heads of the assembled devotees on the gems of PaadhukAs seem to solve the delay problem by holding together all of the images simultaneously.

2) SrImath Andavan’s anubhavam:Oh PaadhukE! When one sees the many reflections of the crowns of the DevAs and asurAs on Your shiny gems, it appears as though You are present in each one of their kirItams. Even if You are one entity, You appear as though You have taken thousands of forms to occupy every one of the crowned heads of the asurAs and DevAs standing in front of You to offer their prostrations.You seem to have mysterious powers to be present on tens of thousands of crowned heads just as Lord KrishNA took tens of thousands of forms at DwArakai to be present as the Master of the House at every one of the 16,000 abodes of the women, whom he had married after NarakAsura Vadham.Both of You ( Your Lord and Yourself) seem to share this MaayA sakthi.

3)Oh Paadhukais of the Lord , who destroyed the asuran by the name of Muran (Murabhin-maNi PaadhukE)! All around You are the DevAs and asurAs . Your images are reflected on each of their gem-studded crowns (praNathAnAm surAsurANAm paritha: BhimBithEna maNimouLi sathEna bhAsi). You seem to exercise mysterious power to reside at many places /crowned heads at the same time( sva-mahimnA tEshu yugapath samarpithEva bhAsi)…(V.S).

714. மணி மௌளி சதேந பிம்பதேந
ப்ரணதாநாம் பரித: ஸுர அஸுராணாம்
முரபித் மணிபாதுகே மஹிம்நா
யுகபத் தேஷு ஸமர்ப்பிதேவ பாஸி

பொருள் – முரன் என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! உன்னை வணங்கும் தேவர்கள் நான்கு புறங்களிலும் நின்று, தங்கள் க்ரீடங்களைத் தாழ்த்தி வணங்குகின்றனர். அப்போது அவர்களின் க்ரீடங்கள் உன்னில் உள்ள இரத்தினங்களில் பிரதிபலிக்கின்றன. இதனைக் காணும்போது, உன்னுடைய எல்லையற்ற சக்தி காரணமாக, ஒரே நேரத்தில் அந்த க்ரீடங்கள் அனைத்திலும் வைக்கப்பட்டவள் போன்று விளங்குகிறாய்.

Sloka #715

715. upanIthamupAyanam surEndhraI:
prathibimbacChalathasthvayi praviShtam
svayamEva kila prasAdhaBhUmnA
prathigruhNAsi mukundhapAdhukE! thvam

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

Oh Paaduka! The Deva chiefs come with their respectful offerings to the Lord. Those materials on being reflected on You create a vision in one’s imagination as though You, in Your great kindness received their offerings meant for the Lord (as an attendant would do)!

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

1) UtthamUr Swamy’s anubhavam: Oh Mukundha PaadhukE! The reflections of the fruits and flowers that the DevAs bring to You as offerings are seen on Your gems. Out of Your kindness, You appear to recieve them directly through the route of their images. Normally , devotees bring fruits and flowers and leave it in front of their Gods. Here, it appears that the special compassion of the PaadhukAs permits the offerings to be recieved directly by the PaadhukAs through their images of the offerers seen on the gems of the Paadhukais.

2) SrImath Andavan’s anubhavam:Oh PaadhukE! the upahArams (offerings) brought by the devAs are reflected on Your mirror like gems.Those BhimBhams suggest that You recieve those offerings directly from them.

3)Oh Mukundha PaadhukE! The exalted DevAs (SurEndrA: ) bring with them offerings for You (upaneetham upAyanam).The images (Bhimbhams) are reflected (prathibhimBhams) on the clear surfaces of the gems on the Paadhukais through the power of their (gem’s) clarity ( prasAdha bhUmnA).That scene looks as though You are directly recieving their SamarpaNams (prasAdha bhUmnA svayamEva prathigruhNAsi iva)..(V.S).

715. உபநீதம் உபாயநம் ஸுரேந்த்ரை:
ப்ரதிபிம்பச்சலத: த்வயி ப்ரவிஷ்டம்
ஸ்வயம் ஏவ கில ப்ரஸாத பூம்நா
ப்ரதி க்ருஹ்ணாஸி முகுந்த பாதுகே த்வம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! இந்த்ரன் உள்ளிட்ட தேவர்கள் மூலமாக உனக்குக் கொண்டு வரப்பட்ட உபஹாரங்கள் (பழம் முதலானவை), உன்னுடைய இரத்தினக்கற்களில் பிரதிபலிக்கின்றன. இதனைக் காணும்போது, உன்னுடைய கருணை காரணமாக அவர்களிடமிருந்து அந்தப் பொருள்களை நீ நேரடியாகவே பெற்றுக் கொள்வது போன்று உள்ளது.

Sloka #716

716. rangEshvarasya navapallavalOBhanIyoU
pAdhoU kaThannu kaTinA svayamudhvahEyam
ithyAkalayya niyatham maNipAdhukE! thvam
padhmAstharam vahasi thathprathibimbalakshAth

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

Oh Manipaaduka! When the Lord is to set His Lotus Feet on You, the lotus image is formed on Your surface. I would explain it as the lotus layer specially spread by yourself on You in Your great consideration of the highly sensitive and delicate feet of the Lord by reason of which You feared the feet cannot be let to be placed on Your surface, rough because of gems!

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

1) UthtamUr Swamy’s anubhavam: So far, Swamy Desikan described the BhimBhams formed on the gems of the Paadhukais before the Lord starts His travel on them . Now, he starts to praise the shadows of the Lord’s lotus feet on the PaadhukAs , just as He is about to place His feet inside them to start His sanchAram .Swamy Desikan says: ” Oh MaNi PaadhukE! Your Lord’s feet are so soft that even tender creepers want to acquire their softness. You seem to worry about transporting those tender feet on Your surface adorned with hard gems. Therefore , You reflect with affection and use the excuse of the shadow of the Lord’s lotus feet on You as the bed of lotus petals to make Your surface comfortable to the lord during His travels on You.

2) SrImath Andavan’s anubhavam :Oh PaadhukE! The PadhmAsanam under the Lord’s feet is reflected on Your shining gems.When one thinks about the lotus soft feet of the Lord, it appears as though You hesitate to place those soft feet directly on Your hard surface and position the padhmAsanam itself to as an interleaf (cushion) to support those soft feet.

3)The most desirable feet of Lord RanganAthA are like tender new shoots of creepers ( RangEswarasya nava pallava lObhaneeyau paadhou). Your surface is encrusted with hard gems (Thvam kaDinA). You seem to worry over the thought as how You can invite those soft feet on Your hard surface ( kaDinA svayam kaTannu udhvahEyam ithi aakalya ). You seem to solve this dilemma by carrying the prathiBhimBham of the PadmAsanam itself ( Tath prathiBhimBha-lakshAth padhmAstaram vahasi); that PadhmAsanam in turn serves as the seat for the Lotd’s lotus soft feet.This is for sure(niyatham).

716. ரங்கேச்வரஸ்ய நவ பல்லவ லோபநீயௌ
பாதௌ கதம் நு கடிநா ஸ்வயம் உத்வஹேயம்
இதி ஆகலய்ய நியதம் மணிபாதுகே த்வம்
பத்மாஸ்தரம் வஹஸி தத் ப்ரதிபிம்ப லக்ஷாத்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ”புதிய தளிர் போன்ற ஸ்ரீரங்கநாதனின் திருவடிகள் மென்மையாக உள்ளன. இவற்றை எனது கடினமான பரப்பு மீது (இரத்தினக்கற்கள் உள்ளதால் பாதுகையின் மேல்பரப்பு சற்றே கடினமாக உள்ளது) எப்படி வைத்துக் கொள்வேன்?”, என்று நீ யோசிக்கிறாய். இதனால்தான் அந்தந்த திருவடிகளின் பிரதிபிம்பம் என்ற தாமரை மலர் போன்றுள்ள விரிப்பை, உன் மீது விரித்துக் கொண்டு , அதன் மீது ஸ்ரீரங்கநாதனை வைத்துக்கொள்கிறாய் போலும்.

Sloka #717

717. pAdhArpaNAth praThamathO haridhashmaramyE
maDhyE thava prathiPhalanmaNipAdharakshE!
manyE nidharshayathi rangapathiryugAnthE
nyagrODhapathrashayitham nijamEva rUpam

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

Oh Manipaaduka! When the slightly bending Ranganatha gets reflected in the emerald stone layer of yourself, it creates a mysterious vision in my mind; You perhaps wish to exhibit, in a reminiscent view, the image of the Lord reclining on a fig leaf once upon a time!

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

1) UtthamUr Swamy’s anubhavam: Here, Swamy Desikan describes the moment, when RanganAtha bends slightly to place His feet in to the PaadukAs. His shadow falls on then on the rows of emeralds adorning the center portion of the PaadhukAs.Swamy Desikan describes the effect of that sacred image on his mind. He says: ” Oh MaNi PaadhukE! Prior to entering You, Your Lord bends to position His feet. At that time, the reflection of His divine body is seen on the rows of Your emeralds at Your mid portion. That green image/reflection reminds me of the Lord displaying His VaDapathra sAyee form lying on a pupil leave at the time of MahA PraLayam.

2) SrImath Andavan’s anubhavam: The inner meaning is that PerumAL rests on the pupil leaf without any worry about the safety of Jeevans ,who are positioned safely inside His stomach. Similarly, PerumAL is free of worries about Jeevans during the time of the presence of His sadAchAryAs in His leelA VIbhUthi.

3)Oh PaadhukE! The Lord of Rangam sees Himself reflected on Your beautiful green emerald gems as He bends to position His feet inside You before the start of His sanchAram ( Rangapathi: pAdhArpaNAth praTamatha: haridasma ramyE Tava madhyE prathiphalan). At that time, He seems to point out as comparison for His reflected image on emeralds, the scene at the time of universal deluge, when He rests on a pupil leaf (Tava MadhyE prathiphalan, yugAnthE nyAgrOdha pathra sayitham nija roopamEva nidarsayathi manyE)…(V.S).

717. பாதார்ப்பணத் ப்ரதம: ஹரிதச்ம ரம்யே
மத்யே தவ ப்ரதிபலந் மணிபாதரக்ஷே
மந்யே நிதர்சயதி ரங்கபதி: யுகாந்தே
ந்யக்ரோத பத்ர சயிதம் நிஜமேவ ரூபம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ஸஞ்சாரம் செய்வதற்காக உன் மீது திருவடியை வைத்து ஸ்ரீரங்கநாதன் எழுவதற்கு முன்பாக, உன்னில் இருக்கும் பச்சை நிற இரத்தினங்களில் பிரதிபலிக்கிறான். இதனைக் காணும்போது, ப்ரளய காலத்தில் ஆலிலை மீது சயனித்துள்ள தனது உருவம் இப்படித்தான் இருக்கும் என்று எங்களுக்கு அவன் காண்பிப்பதாக நான் எண்ணுகிறேன்.

Sloka #718

718. yAthrAvasAnamaDhigacChathi ranganAThE
vishrANayasyanupadham maNipAdhukE! THVAM
prAya: prayANasamayE prathibimbithAnAm
thIrThAvagAhamaparam thridhashEshvaraNAm

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

Oh Manipaaduka! At the conclusion of each festival, the Deva chiefs, while taking leave, bow and get reflected in You. This grants them a chance of entering into a holy place and taking a holy bath in the sacred waters and of the traditional Avabhrutha immersion! (Yes, this even though they are pure from an earlier regular bath).

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

1) UtthamUr Swamy’s anubhavam: Oh MaNi PaadhukE! At the end of Your Lord’s journeys on You, the DevAs who accompanied Him take leave. At that time , their bodies are reflected on Your gems. Those images make me think that You are blessing them with theertthavAri, the ritual bath taken at the conclusion of the Uthsavams for the Lord. Swamy Desikan thinks of the BrahmOthsavam for Lord RanganAtha. He sees the DevAs assembled to join the festivities . On the final day, DevAs take leave of our Lord. The shadows of their bodies reflected on the Paadhukais at that time appear to suggest the ritual of purificatory bath prescribed at the conclusion of the BrahmOthsavam. The holiness of the PadhukAs help to cleanse the DevAs before their departures to their respective homes.

2) SrImath Andavan’s anubhavam:The occasion is BrahmOthsavam at SrIrangam. It is the last day of the Uthsavam, when TheerthavAri takes place at Chandra PushkaraNi. The dEvAs take a dip in the sacred pond of the Lord and are ready to return to their own homes. Their images are reflected on the Paadhukais at that time. That evokes the image of Paadhukai’s lustre flowing as a flood to bathe the DevAs again and again.

3) The time is the end of the Uthsavam at SrIrangam (RanganAtasya YaathrA avasAnam).The dEvAs are ready to return to their abodes after TheerTavaari; during that time of their departure, their images are reflected on Paadhukais’ shiny surface (PrayANa samayE prathiBhimBithAnAm thridasEsvarANAm ). Those reflections on You makes it appear that You serve as an alternate Chandra PushkaraNi for the DevAs, where TheerTavAri takes place (ThridasEsvarANAm aparam TheerTAvagAham iva). The multiple reflections on the Padhukais give the impression of the DevAs participating in repeated theerTavAris (aparam theerTavAham anupadham visrANayasi prAya:)…(V.S).

718. யாத்ரா அவஸாநம் அதிகச்சதி ரங்கநாதே
விச்ராணயஸி அநுபதம் மணிபாதுகே த்வம்
ப்ராய: ப்ரயாண ஸமயே ப்ரதிபிம்பிதாநாம்
தீர்த்தாவகாஹம் அபரம் த்ரிதசேச்வராணாம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாதனுடைய உத்ஸவங்களின் இறுதி நாளில், தேவர்கள் தங்கள் உலகிற்கு மீண்டும் புறப்படத் தொடங்குகின்றனர். அப்படி அவர்கள் புறப்படும்போது, அவர்களின் பிரதிபிம்பம் உன்னில் தெரிகிறது. இதனைக் காணும்போது, அவர்கள் மற்றோரு முறை நீராடிச் செல்வதை நீ உண்டாக்கிக் கொடுப்பதாகத் தோன்றுகிறது.

Sloka #719

719. ucchAvachEShu thava rathnagaNEShu mAtha:
vEDhA: prayANasamayE prathibimbithAnga:
AshankathE mura(maDhuBhidhO maNipAdhukE! thvA-
mAgAmikalpakamalAsanapankthigarBhAm

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

Oh Mother Manipaaduka! Brahma sees his reflections on the different varieties of gems on You and wonders whether You exhibit so many future incumbents of the Brahma post!

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! After the departure of the DEvAs , BrahmA tarries a little before taking leave of RanganAtha. At that time of proximity to the Lord , BrahmA’s body is reflected in many of Your gems.When BrahmA sees his many images on You, he thinks of the many future BrahmAs that will come after his reign. He thinks that You have all of those BrahmAs held inside You.

2) SrImath Andavan’s anubhavam: Chathurmukha BrahmA completes the officiation at the Lord’s Uthsavam and is about to return to his abode of Sathya LOkam . At that time, he sees the many reflected images of himself on the mirror like surfaces of the Paadhukai ;those images make him wonder whether all of them are the images of future BrahmAs waiting to be appointed for Srushti kaimkaryam in other kalpams after his term is over.

3)Oh PaadhukE!BrahmA ( vEdhA:)has completed the BrahmOthsavam at SrIrangam and he is about to return home. During that time of impending travel , he sees himself reflected on the many gems adorning Your surface ( PrayANa SamayE vEdha: ucchAvachEshu Tava rathna gaNEshu prathiBhimBhitha anga:). That sight makes him wonder whether those images are those of future BrahmAs ,who are housed inside You ( ThvAm aagAmi-kalpa KamalAsana pankthi garbhAm aasankathE)…(V.S).

719. உச்சாவசேஷு தவ ரத்நகணேஷு மாத:
வேதா: ப்ரயாண ஸமயே ப்ரதிபிம்பித அங்க:
ஆசங்கதே மதுபிதோ மணிபாதுகே த்வாம்
ஆகாமி கல்ப்ப கமலாஸந பங்க்தி கர்ப்பாம்.

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தாயே! நான்முகனின் சரீரமானது, அவன் தனது உலகிற்குப் புறப்படும் நேரத்தில், எல்லையற்ற இரத்தினக்கற்கள் பதிக்கப்பட்ட உன்னில், பலவாகப் பிரதிபலிக்கிறது. இதனைக் கண்ட நான்முகன், இனி வரப்போகும் கல்பங்களில் ஏற்படுத்தப்பட்டுள்ள நான்முகன்களின் வரிசையை நீ உனக்குள் கொண்டுள்ளாயோ என்று எண்ணுகிறான் (ஒவ்வொரு கல்பத்திலும் ஒரு நான்முகன் ஏற்படுவான்).

Sloka #720

720. AlOlarashminiyathAm maNipAdhukE! thvA-
mAruhya sancharathi rangapathoU salIlam
antha: purEShu yugapathsudhrushO BhajanthE
dOLADhirOhaNarasam thvayi bimbithAngya:

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

Oh Manipaaduka! As the Lord goes to the harem, the damsels therein see their images get rocked here and there by the ropes in the form of gem-rays, thus giving them a pleasure-swing!

[So far the Paaduka in Archa form was praised. From the next verse, Paaduka in Vibhava (avatara) form.]

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

1) UtthamUr Swamy’s anubhavam: Oh MaNi PaadhukE! RanganAtha bids farewell to all the visitors and enters His inner chambers with Your help. There, the shadows of the ladies of the inner chamber fall on Your gems. With the long rays from Your precious stones (ropes), You look then like a swing on which the ladies amuse themselves.RanganAtha is the One who pushes the swing back and forth.The ladies of the inner chamber enjoy this play.

2)SrImath Andavan’s anubhavam: Oh PaadhukE ! The rays from Your gems look like the ropes holding a swing. You look like the seat of that swing. All the ladies of the Lord’s inner chambers are reflected on Your mirror-like surface. That scene of all of them being seen on Your surface is like them enjoying the movement of the swing simultaneously.

3)As Lord RanganAthA moves with His paadhukais in the antha: puram during His sportly activities with His devis (ThvAm aaruhya antha: purEshu saleelam sancharathi), the rays from the gems –the ropes of a swing– on His Paadhukais ( the moving swing itself) also goes forward and backward (Rangapathou aalOla rasmi niyathAm ThvAm). The images of the antha: pura sthrees are reflected on the mirror-like surfaces of the Paadhukais (Thavi BhimBitha angya: Sudrusa:). The simultaneous reflected imagery of all the ladies makes it look as though all the ladies are enjoying their ride on the swing simultaneously…(V.S).

720. ஆலோல ரச்மி நியதாம் மணிபாதுகே த்வாம்
ஆருஹ்ய ஸஞ்சரதி ரங்கபதௌ ஸலீலம்
அந்த: புரேஷு யுகபத் ஸுத்ருசோ பஜந்தே
டோளாதிரோஹண ரஸம் த்வயி பிம்பிதாங்க்ய:

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! உன்னுடைய இரத்தினக் கற்களின் ஒளி என்னும் கயிறுகளால் கட்டப்பட்ட ஊஞ்சல் போன்ற உன் மீது, ஸ்ரீரங்கநாதன் அந்தப்புரங்களில் ஸஞ்சரிக்கிறான். அப்போது உன்னிடம் பிரதிபலிக்கப்பட்ட பிராட்டிமார்களின் உருவங்களைக் காணும்போது, ஒரே நேரத்தில் அவர்கள் அனைவரும் ஊஞ்சல் ஆடும் இன்பத்தை அடைவதாகத் தோன்றுகிறது.

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

Print Friendly, PDF & Email

LEAVE A REPLY

Please enter your comment!
Please enter your name here