Sloka #771
771. ranganAThapadhayOralankriyA rAhathE kanakapAdhukAdhvayI
thadhviBhUthiyugaLIva thAdhrushI Chandhatha: samaviBhAgamAshrithA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The Lord’s two golden Paadukas, designedly ornamental to His Feet are like the two area-possessions, namely, the Bhoga-vibhooti (Sri Vaikuntam) and the Leela-vibhooti (this world), but they are equal in value and magnitude here, (unlike the disproportionate 3:1 ratio of their actual sizes). They are ‘equal’ also to the occupants of this or the other world!
Special Notes from Sri. U.Ve. V. Sadagopan
1)UtthamUr Swamy’s anubhavam: The golden PaadhukAs decorating the two feet of Lord RanganAtha appear like his two VibhUthis (Leela and Nithya/BhOga), which are equal in importance. For RanganAtha, this earth is His Leela VibhUthi site. Here, he plays with the sentients and insentients that He created. SrI Vaikuntam is the site of Lord RanganAthA’s BhOga VibhUthi. Swamy Desikan suggests that both the VibhU this took the form of the PaadhukAs, which adorn the Lord’s sacred feet.
2) SrImath Andavan’s anubhavam: All the Fourteen worlds are the property of the Lord .There are 7 lOkams below the earth and 7 lOkams above the earth.This is LeelA VibhUthi, which does not have permanent existence. It disappears after a finite time. In contrast, our Lord’s Parama Padham (SrI Vaikuntam ) never ceases to exist and therefore is called Nithya VibhUthi. LeelA VibhUthi is considered by Saasthrams to be one quarter and Nithya VibhUthi is three fourths.When we look at the two Padhukais, it becomes clear that they are equal and are an exact split among the two VibhUthis of the Lord. The inner meaning is that the gaining of a SadAchAryan is equal to acquiring both the VibhUthis.
3) Oh RanganAthA! The twin golden Paadhukais appear like the two VibhUthis ( Kanaka PaadhukA dhvayi Tath VibhUthi- yugaLeeva rAjathE). They appear like the exact division of the two VibhUthis of the Lord as a result of His wish (Kanaka PaadhukA dhvayi chandhatha: samavibhAgam aasrithA).
771. ரங்கநாத பதயோ: அலங்க்ரியா
ராஜதே கநக பாதுகா த்வயீ
தத்விபூதி யுகளீவ தாத்ருசீ
ச்சந்தத: ஸமவிபாகம் ஆச்ரிதா
பொருள் – ஸ்ரீரங்கநாதனின் அழகான திருவடிகளுக்கு அலங்காரமாக விளங்குகின்ற தங்கமயமான பாதுகைகள் இரண்டும் – அவனுடைய விருப்பத்தினால் ஒரே போன்ற பிரிவை அடைந்துள்ள அவனது லீலாவிபூதி, நித்யவிபூதி போன்று உள்ளன.
Sloka #772
772. sAkshAthpadham maDhuBhidha: prathipAdhayanthyoU
mAnOpapatthiniyathE maNipAdhukE dhvE
anyOnyasangathivashAdhupapannacharyA
mAjnyAm shruthismruthimayImavaDhArayAmi
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The twin-Paadukas are exactly equivalent to the Lord’s commandments [which enlighten us on the Lord’s Swaroopa (nature) which are recognized as the right authority on the basis of scriptural authority and logical conclusion, and which guide us on the right dutiful conduct in respect of dharmic behavior. The Paadukas together show us the Feet of the Lord, nay, even the Abode of the Lord. They are established as valuable treasure by scriptural and logical authority and they together conduct the Lord in His course of action and moment. One is Sruti; the other is smriti-the two Paadukas thus constitute our guide in action.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: In the previous slOkam, Swamy Desikan compared the Paadhukais to the two vibhUthis of the Lord. The support for those two VibhUthis arise from Sruthis and Smruthis, which are created as a rsult of the Lord’s commands. In this slOkam, Swamy Desikan compares the two Paadhukais to to Sruthi(VedAs) and Smruthis (code of laws established by the Lord). He says: ” Oh PadhukAis! You bring the Lord’s feet directly to us for worship; You accompany the Lord and fit His feet in a perfect manner and thus truly belong to Him. You take the matching steps with each of Your PaadhukAs, when He moves around “. The above three steps are known as Paadha PratipAdhanam (sequential steps), MaanOpapaddhi Niyamanam and AnyOnya Sangathi vaasam. These three attributes also fit the Srutis and Smrutis. They reveal directly the Lord’s holy feet to the righteous persons. They belong to the Lord(MaanOpapaddhhi niyamanam) and they go in unified steps like the PaadhukAs(anyOnya sangathi vAsam). In view of these close similarities, Swamy Desikan states that the two PaadhukAs are the manifestations of Srutis and Smrutis.
2) SrImath Andavan’s anubhavam: Oh Paadhukais! When we have your darsanam, You both remind adiyEn of Sruthi(Vedam) and Smruthi. They do not separate from each other.You both do not separate from each other in Your kaimkaryam to the Lord. The topics covered by Vedams and Smruthis are totally compatible with the PramANams and Yukthis. VedAs and Smruthis are BhagavAn’s commands.Therefore no one should transgress them.
3)The PaadhukAs bring the Paadhams of the Lord directly before the people( Madhubhidha: padham saakshAth prathipAdayanthyou).The PaadhukAs measure closely to the feet of the Lord( Maana) and fit them well (Upapatthi). They are of the form of Sruthii and Snruthi (Sruthi-smruthi mayam). adiyEn considers them as being equivalent to the Lord’s command ( Madhubhida: aj~nAm avadhArayAmi). These pair of Paadhukais of the Lord through their companionship (anyOnya sangathivasAth) are a perfect fit (upapanna) for ideal sanchAram (Upapanna charyAm) and are of the form of both Sruthi and Smruthi( Sruth-Smruthimayam)..(V.S)
772. ஸாக்ஷாத் பதம் மதுபித: ப்ரதிபாதயந்த்தௌ
மாந உபபத்தி நியதே மணிபாதுகே த்வே
அந்யோந்ய ஸங்கதிவசாத் உபபந்ந ஆசர்யாம்
ஆஜ்ஞாம் ச்ருதி ஸ்ம்ருதி மயீம் அவதாரயாமி
பொருள் – ஸ்ரீரங்கநாதனின் இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகைகள் இரண்டும் அவனது திருவடிகளை நாம் காணும்படிச் செய்கின்றன. அவனுடைய ஸ்வரூபத்தை நமக்கு உள்ளது உள்ளபடி அறிவிக்கின்றன. வேதங்கள் என்னும் ப்ரமாணங்களாலும், தர்க்கங்களாலும் நிச்சயிக்கப்பட்ட பெருமை கொண்டவையாக உள்ளன. அவை ஒன்றுடன் ஒன்று சேர்ந்து அழகான நடையை கொண்டதாக உள்ளன. இப்படிப்பட்ட பாதுகைகள் ச்ருதிகள், ஸ்ம்ருதிகள் என்பதான ஸ்ரீரங்கநாதனின் கட்டளைகள் என்றே நான் எண்ணுகிறேன்.
Sloka #773
773. vishvOpakAramaDhikruthya vihArakAlE-
ShvanyOnyatha: praThamamEva parisPhuranthyO:
dhruShtAnthayanthi yuvayOrmaNipAdharakshE!
dhivyam thadhEva miThunam dhiviShanniShEvyam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Twin-Paadukas! When it concerns the Lord’s duty of affording protection to all in the world, You both speed fast, in mutual competition as it were. In this, the precedent for You is the Divine Couple, who compete between each other in serving well the interests of their devotees, who take incarnations in the world, by descent or avatara, just in competition between each other.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam:Oh MaNi Paadhukais of the Lord! When the Lord travels on You both , each of You compete with the other to move fast for helping the Lord complete His task of assisting the virtuous and destroying the unrighteous. You work extremely well together as a pair. In this regard, both of You remind me of the divine pair celebrated as Lakshmi NarAyaNa; They compete with each other to incarnate in this world to protect the righteous and destroy the evil ones.
2) SrImath Andavan’s anubhavam:Oh PaadhukE! When PerumAL steps out adorning You and places one Thiruvadi after the other during His sanchAram, it appears as though both of You are competing with each other in the loka samrakshaNa activities. You both are like PerumAL and ThAyAr, who compete with each other to protect the chEthanams of the world, who have sought refuge in Them.
3)The Lord travels on You to protect the world and its beings( Visva upakAram adhikruthya vihAra kAlEshu sancharathi). At that time, Both of You bearing Your Lord’s two sacred feet compete to step in front of each other in Your Lord’s activities ( VihAra kaalEshu anyOnyatha: praTamamEva parisphuranthyO: YuvayO:). Your Lord’s divine consort MahA Lakshmi resides at Parama Padham with Your Lord and qualifies Him to have the name of Lakshmi NaarAyaNan. They are worshipped by Brahma Devan and other DevAs (Dhivishath nishEvyam dhivyam Tath MiTunam).Oh Paadhukais! That divine pair known as Lakshmi-NaarAyaNan alone are compared to the pair of You (Tath MiTunamEva dhrushtAnthayanthi).
773. விச்வ உபகாரம் அதிக்ருத்ய விஹார காலேஷு
அந்யோந்யத: ப்ரதமம் ஏவ பரிஸ்புரந்த்யோ:
த்ருஷ்டாந்தயந்தி யுவயோ: மணிபாதரக்ஷே
திவ்யம் ததேவ மிதுநம் திவிஷந் நிஷேவ்யம்
பொருள் – இரத்தினக்கற்களால் இழைக்கப்பட்ட பாதுகைகளே! இந்த உலகங்களுக்குச் செய்யவேண்டிய நன்மைகளைக் கருத்தில் கொண்டு, ஸ்ரீரங்கநாதனின் ஸஞ்சாரத்தின் போது ”நான் முந்தி, நீ முந்தி” என்று போட்டி போட்டுக்கொண்டு நீங்கள் முன்னே வருகிறீர்கள். இதனால், நான்முகன் தொடக்கமான அனைத்து தேவர்களாலும் ஆராதிக்கப்படுகின்ற திருவரங்கத்தின் திவ்யதம்பதிகளாகவே உங்களைப் பலரும் கூறுகின்றனர் போலும்.
விளக்கம் – இந்த உலகத்தைக் காப்பாற்றுவதில் எப்போதும் ஸ்ரீரங்கநாதனுக்கும் ஸ்ரீரங்கநாச்சியாருக்கும் போட்டி உள்ளது. யார் முதலில் சென்று காப்பாற்றுவது என்பதே ஆகும். இது போன்றே, ஸ்ரீரங்கநாதனின் இடது பாதுகையும் வலது பாதுகையும் போட்டி போடுகின்றன என்கிறார்.
Sloka #774
774. dhvAvEva yathra charaNoU paramasya pumsa:
thathra dhviDhA sThithavathI maNipAdhukE! thvam
yathraIva dharshayathi dhEvi! sahasrapAtthvam
thathrApi nUnamasi dharshithathAvadhAthmA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka Devi! When the supreme Lord is with but two feet, You remain like this as a twin-Paaduka. When, however, He takes one form say, of a thousand feet, You fittingly resort to a thousand forms to befit the Feet.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh MaNi Paadhukais! During the incarnation of the Lord as a human being like Raama and Krishna, You support Him as a pair of PaadhukAs to protect His sacred feet. Lord is capable of taking other incarnations, where He might have thousand feet. Even then, You take the form of thousand pair of PaadhukAs and rise to the occasion to perform Your kiamkaryam.
2) SrImath Andavan’s anubhavam : Oh Mani PaadhukE! If the Lord has two Thiruvadis, then You take the form of a matching pair. If He chooses to give His sEvai with thousand feet, You take the form of thousand pairs to support them.(The inner meaning is that AchAryAs fit exactly with the ThiruvuLLam of their Lord).
3)Oh MaNi PaadhukE! When Lord takes archAvathAram and displays two sacred feet, then You become a matching pair Paramasya Pumsa: Yathra charaNou dhvAvEva, Tathra Thvam dhvidhA sTithavathee). When Your Lord takes on a form with thousand ThiruvadigaL (Sahasra Paadh), then You match them as fitting thousand pairs (Yathra sahasrapAthamEva darsayathi, Tathra darsitha thAvadhAthmApi asi). This is for sure (noonam)!
774. த்வாவேவ யத்ர சரணௌ பரமஸ்ய பும்ஸ:
தத்ர த்விதா ஸ்திதவதீ மணிபாதுகே த்வம்
யத்ரைவ தர்சயதி தேவி ஸஹஸ்ர பாத்த்வம்
தத்ர அபி நூநம் அஸி தர்சித தாவதாத்மா
பொருள் – இரத்தினங்களால் இழைக்கப்பட்ட பாதுகாதேவியே! ஸ்ரீரங்கநாதனாக நிற்கும் பரமபுருஷனுக்கு இரண்டு திருவடிகள் உள்ளபோது, நீ இரண்டாக உள்ளாய். ஆனால் வேதங்களில் கூறியபடி, ஆயிரம் திருவடிகளைக் கொண்டவனாக ஸ்ரீரங்கநாதன் நிற்கையில், நீ அத்தனை பாதுகைகளாகத் தோன்றுகிறாய் என்பது நிச்சயம்.
Sloka #775
775 ParyAyathO gathy vasAth MaNipAdharakshE
poorvAparathva niyamam vyathi varthayanthyou
manyE yuvAm mahathi VishNupadhE sphuranthyou
sandhyE samastha jagathAm abhivandhaneeyE
Special Notes from Sri. U.Ve. V. Sadagopan
1) Sri UtthamUr Swamy’s anubhavam: Here, Swamy Desikan equates the two PaadhukAs to the two SandhyAs, Dawn and dusk. He goes on further to say that the PaadhukAs and the SandhyAs have a close relatonship to the holy feet of the Lord (VishNu Paadham). PaadhukAs are literally united with the Lord’s feet; sandhyAs are united at the skies, which are known as VishNu Paadham . Swamy says: ” Oh Gem- studded PaadhukEs ! You are resplendent at the Lord’s feet and take sequential steps to carry Your Lord to His destinations .You are fit to be worshipped by the entire world and are similar to sandhyAs in terms of universal adoration .”
2) Srimath Andavan’s anubhavam: Oh PaadhukE ! When the Lord walks after adorning You, there is no restrictions on which one of you as a pair moves first and which one moves next (follows). The entire world offers their salutation to You both. One is reminded of Pratha: sandhyai and Saayam sandhyai , when one has Your sevai. The inner meaning is that the world celebrates a SadAchAryan. In matters of anugraham to their sishyAs, there is no difference between one AchArya and the other even if’ they are separated by time intervals.
3) Oh Gem studded Paadharakshais of the Lord ! The pair of You travel without restrictions on which one of You move first and who follows next ( ParyAyatha: gathivasAth poorvAparathva niyamam yathivarthayanthyou YuvAm). You shine on the sacred feet of the Lord (Mahati VishNupadhE sphuranthyou YuvAm ). The whole world reveres You both (Samastha jagathAm abhivandhaneeyou YuvAm). You are like in this regard of equal worship are like the morning and evening sandhyAs (SandhyE manyE).
775. பர்யாயதோ கதிவசாத் மணிபாதரக்ஷே
பூர்வாபரத்வ நியமம் வ்யதி வர்த்த யந்த்யௌ
மந்யே யுவாம் மஹதி விஷ்ணுபதே ஸ்புரந்த்யௌ
ஸந்த்யே ஸமஸ்த ஜகதாம் அபி வந்தநீயௌ
பொருள் – இரத்தினக்கற்களால் இழைக்கப்பட்ட பாதுகைகளே! ஸ்ரீரங்கநாதன் ஸஞ்சாரம் செய்யும்போது நீங்கள் இருவரும் மாறிமாறி வருவதால், ”இது முன்னே, இது பின்னே” என்று என்ற கட்டுப்பாடு தாண்டியபடி உள்ளீர்கள். ஸ்ரீரங்கநாதனின் உயர்ந்த, பரந்த ஆகாசம் போன்ற திருவடிகளில் நீங்கள் உள்ளீர்கள். இப்படியாக உள்ள உங்களைக் காணும்போது, அனைத்து உலகங்களும் உபாஸிக்கத் தகுந்த ப்ராதஸ்ஸந்த்யை மற்றும் ஸாயம் ஸந்த்யை என்று நான் எண்ணுகிறேன் (காலை நேரம், மாலை நேரம்).
Sloka #776
776. ashrAnthasancharaNayOrnijasamprayOgA-
dhamlAnathAm charaNapankajayOrdhishanthyoU
mAnyE yuvAm raGhupathErmaNipAdharakshE!
vidhyE balAmathibalAm cha vichinthayAmi
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka of Rama! You render relief to the Feet of theLord, which become tired and faded because of unceasing walking; You are very much like the two potent mantras, Bala and Atibala, (into which Rama was initiated by the sage), which are fit to be meditated upon.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Raama PaadharakshE! I consider You both as BalA and AthibalA, the two mantrAs taught by Sage ViswamithrA to Your Lord to ovecome ftigue, hunger and thirst. You carry the Lord in a tireless manner on many, many journeys and have the qualities of the two mantrAs. Hence, it is appropriate to consider You as the manifestations of those two sacred manthrAs.
2) SrImath Andavan’s anubhaavam: Oh Paadhukais! When Your Lord has sanchArams, both of You join together to make Him comfortable and free from stresses due to travel just like the two manthrams (Balaa and athibalaa ) made Sri Raaman and LakshmaNan free from hunger , thirst nad fatigue. Hence, adiyEn equates You both to that pair of ManthrAs blessed by Sage VisvAmithrA to the princes of AyOdhyA.( The inner meaning is that for those, who have sought the protection of the ThriuvadigaLs of a SadAchAryan, there is no worry about securing Loka Sukham and Moksha Sukham (Immai & MaRumai).
3)Oh Raama PaadhukE( RaghupathE: MaNi PaadharakshE)! Lord Ramachandran’s lotus soft feet travelled huge distances in difficult paths of the jungle of DaNdakAraNyam (asrAntha: sancharaNa charaNa Pankajam). During such journeys, You joined with the Lord’s feet to provide freedom from fatigue for those lotus soft feet through your association ( CharaNa- PankajayO: nija-samprayOgAth amlAnathAm disanthyou yuvAm). adiyEn thinks of such a kaimkaryam that You both provide and conclude that you are like the twin superior manthrams known as Balaa and Athibalaa blessed by Sage VisvAmithrA to Raama-LakshmaNAL during their journey to SiddhAsramam..(V.S).
776. அச்ராந்த ஸஞ்சரணயோ: நிஜஸம்ப்ரயோகாத்
அம்லாநதாம் சரணபங்கஜயோ: நிசந்த்யௌ
மாந்யே யுவாம் ரகுபதேர் மணிபாதரக்ஷே
வித்யே பலாம் அதிபலாம் ச விசிந்துயாமி
பொருள் – இராமனுடைய இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகைகளே! இடைவிடாமல் நடக்கின்ற இராமனின் திருவடித்தாமரைகள் வாடிவிடாமல் இருக்கக்கூடிய தன்மையை நீங்களே அளிக்கிறீர்கள். இதனால் நீங்கள் வணங்கத்தக்கவர்களாக உள்ளீர்கள். இதனைக் காணும்போது, விச்வாமித்திரர் இராமனுக்கு உபதேசித்த பலை மற்றும் அதிபலை என்னும் மந்த்ரங்களாகவே நீங்கள் உள்ளீர்கள் என்று நான் எண்ணுகிறேன்.
Sloka #777
777. antharmOhAdhavidhithavathAmAthmathatthvam yaThAvath
padhyAmithTham parichithavathAm pAdhukE! pApalOkyam
nithyam BhakthEranuguNathayA nAThapAdham BhajanthyoU
niShTE sAkshAth svayamiha yuvAm jnAnakarmAthmikE na:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Twin-Paaduka! We suffer from an inner darkness not being properly enlightened about the nature of atma (and paramatma); thus we are being led on the path to the hell, quite regularly too! You two serve like the two disciplines, of Jnana and Karma, to enable us to reach the Lord’s Feet by a suitable path of Bhakti.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: In this SamsAram, human beings committ many sins nad develop delusions about the true nature of the Self and its relation to the body that houses it. If one has to overcome this delusion, one has to practise Bhakti Yogam and recognize the Self residing in the cave of the heart. This visualization is known as JeevAthma SaakshAthkAram, one of the steps towards Moksham.Both Karma and Jn~Ana Yogis are required to attain JeevAthma SaakshAthkAram.The fruits of both Karma Yogam and Jn~Ana Yogam should be submitted passively (Saathvika ThyAgam) to the Lord to progress towards MOksham.Hence , Karma and Jn~Ana Yogams are united together as a pair, similar to the pair of PaadhukAs united to the Lord’s holy feet. Hence, Swamy Desikan equates the pair of Paadhukais to Karma and Jn~Ana YogAs and says:” Oh Paadhukais! The mind of a deluded man does not understand the true relationship between JeevAthmA, the physical body that houses it and the ParamAthmA. Such a deluded one
accumulates sins and muddles through life without the benefit of true knowledge. Oh Paadhukais decorating the right and left foot of the Lord!You bless the deluded ones to practise Bhakti Yogam through the routes of Karma and Jn~Ana Yogams and to perform Saathvika thyAgam at the end of those Yogams to attain the Lord’s Thiruvadi. I therefore consider You as the pair of Yogams–Karma and Jn~Ana YogAm–that enable one to attain true knowledge and Moksham.
2) SrImath Andavan’s anubhavam: Oh PaadhukE! SaasthrAs say that Jeevan has to perform Karma and Jn~Ana Yogams, experience JeevAthma SaakshAthkAram and go on thereafter to Bhakthi yOgam to gain Moksham. For us the deluded SamsAris, who are trammelled by worldly desires, It appears that Both of You (Paadhukais) have taken on the form of Karma and Jn~Ana Yogams and reached PerumAl’s ThiruvadikaL to save us from our miseries caused by SamsAric afflictions.
3)Oh PaadhukE! Due to ignorance about the true Tathtvams (Tatthva Jn~Ana SoonyALs) , one does not comprehend the true relationship between JeevAthmA and ParamAthmA( AntharmOhAth aathma Tatthvam yaTAvath avidithavidhAm asmAkam).That ignorance leads to travelling on paths leading to narakam ( ittham paapa-lOkyAm padhyAm parichithavathAm na:). For such of us struggling in this universe, You help us by staying at the feet of BhagavAn in the form of Karma and Jn~Ana Yogams to help us meditate on Your Lord’s sacred feet and thereby gain Moksham via Bhakthi mArgam ( iha BhakthE: anuguNatayA NaaTa paadham nithyam svayam bhajanthyau saakshAth Jn~Ana-KarmAthmikE nishTe sTa:)..(V.S).
777. அந்தர் மோஹாத் அவிதிதவதாம் ஆத்மதத்வம் யதாவத்
பத்யாம் இத்தம் பரிசிதவதாம் பாதுகே பாபலோக்யாம்
நித்யம் பக்தே: அநுகுணதயா நாதபாதம் பஜந்த்யௌ
நிஷ்டே ஸாக்ஷாத் ஸ்வயம் இஹ யுவாம் ஜ்ஞாந கர்மாத்மிகேந:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைகளே! மனதிற்கு எற்ற நன்மைகளை அறியக்கூடிய தெளிவு இல்லாத காரணத்தினால், ஜீவாத்மா-பரமாத்மாக்கள் பற்றிய உண்மையை, உள்ளது உள்ளபடி அறியக்கூடிய அறிவு அற்றவர்களாக நாங்கள் உள்ளோம். மேலும் நரகங்களுக்கு இட்டுச் செல்லக்கூடிய வழிகளைப் பழகிக் கொண்டவர்களாகவே நாங்கள் உள்ளோம். ஸ்ரீரங்கநாதனின் திருவடிகளை அடைந்த நீங்கள், எங்களுக்கு எப்படி உள்ளீர்கள் என்றால் – எங்களுக்கு இந்த உலகில் பக்தியோகம் கிட்டவேண்டும் என்பதற்காக ஞானயோகம் மற்றும் கர்மயோகம் என்பவையாகவே நீங்கள் வடிவு கொண்டதாக உள்ளீர்கள்.
Sloka #778
778. nyastham viShNO: padhamiha mahath svEna BhUmnA vahanthyO:
AmnAyAKhyAmavihathagathim varthayanthyOrnijAjnyAm
AsannAnAm praNayapadhavImAthmanA pUrayanthyO:
dhvaIrAjyashrIrBhavathi jagathAmaIkarAjyE BhavathyO:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You bore the great Feet of the Lord; You enforced the Lord’s commandment given as Vedic message; You fulfilled the aspirations of those who had resorted to You. In all these, You act as a single ruler, even though You are two in number in appearance. This, in those times and even now!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhaavam: Oh Padhukais! Although You are two in number, You act as One King. Hence Your dual performance gives results of a unified kingdom. To accomadate the gigantic feet of the Lord, You became two in number. In conductance of Your duties, You do not show any discord.You both obey the instructions of VedAs, since they are established by Your Lord.You do not therefore initiate actions, which are inconsistent with the VedAs. Both of You weigh the requests that come to You and bless the devotees with a common set of guidelines . Both of You are controlled by the same VishNu’s holy feet and therefore You act consistent with the wishes of Your Lord. Hence, even if You are countable as two separate PaadhukAs, Your actions reflect that of being under a single soverign. You both follow the same Vedic injunctions set by Your Lord and leading to a smooth and consistent operation beneficial to Your worshippers.
2) SrImath Andavan’s anubhavam:Oh PaadhukE! You are like the Kings for this earth. You carry the most lofty ThiruvadigaL of the Lord.You carry out the commands of Vedam and Smruthi without failure. You generate limitless vaathsalyam in all, who approach You. Even if both of You serve the world as One king, You look like two kings because of Your two forms.
3)Oh Paadhukais! In this world, You both carry the celebrated feet of Your Lord through Your Vaibhavam ( iha nyastha mahath VishNO: Padham svEna bhUmnA vahanthyO: BhavathyO:). You both do not transgress Your own commands known as VedAs and proceed with Your steps accordingly ( AmnAyAkhyAm nijAj~nyAm avihitha gathim varthayanthyO: BhavathyO:). You both enhance the Vaathsalyam in the minds of those, who approach You with reverence ( aasannAnAm praNaya padhaveem aathmanA poorayanthyO: BhavathyO:).In all these matters, You both stay as the single soverign for the world although in form you are two …(V.S).
778. ந்யஸ்தம் விஷ்ணோ: பதம் இஹ மஹத் ஸ்வேந பூம்நா வஹந்த்யோ:
ஆம்நாயாக்யாம் அவிஹதகதிம் வர்த்தயந்த்யோ: நிஜ ஆஜ்ஞாம்
ஆஸந்நாநாம் ப்ரணய பதவீம் ஆத்மநா பூரயந்த்யோ:
த்ரை ராஜ்யஸ்ரீ: பவதி ஜகதாம் ஜகராஜ்யே பவத்யோ:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைகளே! உங்கள் மீது வைக்கப்பட்ட மிகவும் உயர்ந்த ஸ்ரீரங்கநாதனின் திருவடிகளைத் தாங்கி நிற்கிறீர்கள். இதனால் மிகுந்த பெருமையுடன் உள்ளீர்கள். வேதங்கள் என்னும் உங்கள் கட்டளைகளைத் தடைபடாத செல்வாக்கு கொண்டதாக இந்த உலகில் நிலை நாட்டுபவர்களாக உள்ளீர்கள். உங்கள் அருகில் வந்தவர்கள் விரும்பும் பொருள்களை, அவர்கள் கேட்காமலேயே, நீங்களாகவே நிரப்புகிறீர்கள். இப்படியாக நீங்கள் இந்த உலகிற்கு ஒரே சக்ரவர்த்தியாக உள்ளபோதிலும், தோற்றம் காரணமாக இரண்டு சக்ரவர்த்திகளாக உள்ளீர்கள்.
Sloka #779
779. aprApthAnAmupajanayaTha: sampadhAm prApthimEvam
samprApthAnAm svayamiha puna: pAlanArTham yathEThE
sAkshAdhrangakshithipathipadham pAdhukE! sADhayanthyoU
yOgakshEmoU* sucharithavashAnmUrthimanthoU yuvAm na:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You secure for us all hitherto-not-acquired rewards and also take efforts to keep all our acquisitions safely secure in our possession. What is more, You help us attain the Lord Ranganatha’s abode. You are thus our Yoga and Kshema, won by us by our past Punyas. *(Yoga=acquisition of new possessions * Kshema=retention of what is acquired)
Special Notes from Sri. U.Ve. V. Sadagopan
1) UthamUr Swamy’s anubhavaam: Oh Paadukais! The fruits that result from Your worship are Yoga and KshEma.To YOur devotees, You manifest as Yoga and KshEma. Yoga is obtaining that was unattainable until then. KshEma is retaining that which was obtained through Your blessings in the first place. Since both the results are from You, Your devotees consider Yoga and KshEma are PaadhukAs themselves.Thanks to our good fortune, You both have taken the form of Yoga and KshEma.
2)Srimath Andavan’s anubhavam :The inner meaning is that SadAchAryAs confer the eihika (this worldly ) and aamushmika ( the other worldly ) Sukhams to those, who seek their protection.
3)Oh PaadhukE! You both grant the sacred feet of Lord RanganAtha directly (Ranga-kshithipathi padham sAkshAth sAdhayanthyau yuvAm). You confer on us yOgam, that which was not acquired until now( na: aprApthAnAm sampadhAm prApthim upajanayaTa:). Again, You strive towards our kshEmam, the protection of those blessings obtained earlier ( puna: samprApthAnAm paalanArTam svayam yathETE). As a result of our poorva janma sukruthams (SucharithavasAth), You both stay in the form of Yogam and KshEmam ..(V.S).
779. அப்ராப்தாநாம் உபஜநயத: ஸம்பதாம் ப்ராப்திம் ஏவம்
ஸம்ப்ரப்தாநாம் ஸ்வயம் இஹ புந: பாலநார்த்தம் யதேதே
ஸாக்ஷாத் ரங்கக்ஷிதிபதி பதம் பாதுகே ஸாதயந்த்யௌ
யோக க்ஷேமௌ ஸுசரிதவசாத் மூர்த்திமந்தௌ யுவாம் ந:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைகளே! எங்களால் இதுவரை பெறப்படாமல் இருந்துள்ள ஐச்வர்யத்தை நாங்கள் அடையும்படிச் செய்கிறீர்கள் (இது யோகம் எனப்படும்). இதுவரை நாங்கள் அடைந்துள்ளதைக் காப்பாற்றுதலுக்கு நீங்களாகவே பெரும் முயற்சி எடுத்துக் கொள்கிறீர்கள் (இது க்ஷேமம் என்பதாகும்). உங்களுக்கு என்று வைத்துக் கொள்ளாமல், ஸ்ரீரங்கநாதனின் திருவடிகளை எங்களுக்கே அளிக்கின்ற உங்களைக் காணும்போது, எங்கள் புண்ணியம் காரணமாக நாங்கள் பெற்ற யோகமும், க்ஷேமமும் வடிவெடுத்தது போன்றே உள்ளது.
Sloka #780
780. BhaDdhaharipAdhayugaLam yugalam hapanIyapAdhukE! yuvayO:
mOchayathi samshrithAnAm puNyApuNyamaya-hrunKhalAyugalam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Gold Paaduka! You both, constituting a doublet, emain linked closest to the Lord’s Feet but, interestingly, You cut off the twin-hains of Punya and papa that bind us to this world.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UthtamUr Swamy’s anubhavam: Oh Golden PaadhukAs! Your pair ties the Lord’s feet, which in turn removes the fetters of Paapa and PuNya of Your devotees and helps them attain Moksham. When the Lord’s feet are bound in the PaadhukAs, it enables many to approach Him and get release from their chains made by the pair (Paapam and PuNyam) that bound them up until then.
2) SrImath Andavan’s anubhavam: Oh PaadhukE ! Both of Youn firmly hold on to the two sacred feet of the Lord and cut the chains of paapam and PuNyam that bind the jeevan and bless them with the boon of residence at Your Lord’s Suprem abode. The Paapaams result in naraka vaasam for the jeevan. PuNyams grant nonlasting pleasures like wealth here and Svarga Vaasam. Both of You remove the Paapams and PuNyams and enable trhe Jeevan to enjoy the fruits of eternal residence at Your Lord’s Supreme Abode.
3) Swamy Desikan addresses the pair of Paadhukais as shining, Lustrous golden Paadhukais ( Tapaneeya PaadhukE). He recognizes them as being tightly bound to the Lord’s ThiruvadikaL. YuvayO: yugaLam BHaddha Hari Paadha YugaLam). Both of You together remove the twin shackles of Paapam and PuNyam from a Bhaddha Jeevan that seeks Your protection ( SamsrithAnAm punyApuNyamaya srungalA yugaLam mOchayathi)….(V.S)
780. பத்த ஹரி பாதயுகளம் தபநீய பாதுகே யுவயோ:
மோசயதி ஸம்ச்ரிதாநாம் புண்யாபுண்யமய ச்ருங்கலா யுகளம்
பொருள் – தங்கமயமான பாதுகைகளே! உங்களது இந்த இணை என்பது இரண்டாக உள்ள ஸ்ரீரங்கநாதனின் திருவடிகளை ஒன்றாகக் கட்டுகிறது. இந்த இணையே, உங்களை அண்டியவர்களின் புண்ணியம் மற்றும் பாவம் என்னும் சங்கிலிகளின் பிணைப்பை விடுவிக்கின்றன.
Dhvandhva Paddhathi SampUrnam
த்வந்த்வ பத்ததி ஸம்பூர்ணம்
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
