Paduka Sahasram Part 88

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Sloka #871

871. sThirA svaBhAvAnmaNipAdhukE! thvam
sarvamsahA svAdhuPhalaprasUthi:
pruthvIva padhBhyAm paramasya pumsa:
samsrujyasE dhEvi! viBhajyasE cha

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

Oh Devi Manipaaduka! You are by nature firm in stand; You have the tendency to forgive the offences of the devotees. As Bhoomi, Mother Earth, does. You too bear the heavy burden of the world. You confer a variety of benefits-Earth gives all kinds of wealth. What is more, You too enjoy conjunction with the Lord and suffer separation from Him, as Bhoomi does.

The traits described for the Paaduka and Bhoomi Devi also apply to the Azhvar. He suffers separation and revels in re-union.

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

1) UtthamUr Swamy’s anubhavam: Swamy Desikan elaborates in this verse , the themes he touched on in the earlier two slOkams ( 85 & 86). There , he compared the PaadhukAs with BhUmi Devi. Here, he says: ” Oh Mani PaadhukE ! You are like BhUmi DEvi in that You forgive the trspasses of every one. Like Her, You are the source of all goals of life (PurushArTams). Like Her, You join the feet of the Lord intermittently. You are separated from those holy feet like Her occasionally. You are also firm and strong like Her. I consider You therefore as an incarnation of BhUmi Devi”. When the Lord wears the Padhukais, He is united with them(samyOgam). When He separates from them at times like sleep , then there is disengagement. BhUmi (PruTvee) is produced from the Lord’s feet according to the VedAs. After its birth , PruTvee separates from the Lord and unites again with Him duirng the time of universal deluge. BhUmi Devi has the names of SthirA (Firm ), Sarvam SahA ( forgiver of all trespasses by chEthanams), which also fit with the guNams of the Padhukais. In view of these similarities, Swamy Desikan points out that the PaadhukAs are the incarnations of BhUmi Devi.

2) SrImath Andavan’s anubhavam: Oh PaadhukE ! Through Your inherent nature (svabhAvam), You are firm and bear with the trespasses made by those , who sought refuge in You and grant them all the boons they seek. At some times You are united with Your Lord and at other times, you are separated from Him. In all these four matters , You resemble BhUmi Devi , who is firm, forgiving, boon granting and separated or united with Her Lord. adiyEn concludes that you have all the guNams of BhUmi Devi.

3) Oh PaadhukE ! By inherent nature (SvabhAvAth), You are firm (sTirA), forgiving all trespasses (Sarvam sahaa), boon granting and blessing people, who seek Your protection (Phala prassothi:). Yourself sharing all these attributes are some times united with the Lord and at other times separated from His sacred feet like BhUmi Devi ( Thvam PruTveeva Paramasya Pumsa: padhbhyAm samsrujyasE; vibhajyasE cha)…(V.S).

871. ஸ்திரா ஸ்வபாவாந் மணிபாதுகே த்வம்
ஸர்வம்ஸஹா ஸ்வாது பலப்ரஸூதி:
ப்ருத்வீவ பத்ப்யாம் பரமஸ்ய பும்ஸ:
ஸம்ஸ்ருஜ்யஸே தேவி விபஜ்யஸே ச

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகையே! உனது ஸ்வபாவத்தினால் நீ ஸ்திரமாகவும், அனைத்தையும் பொறுத்துக் கொள்பவளாகவும், அனைத்து பலன்களையும் உண்டாக்குபவளாகவும் உள்ளாய். இப்படியாக நீ பூமாதேவி போன்று உள்ளாய். மேலும் பூமியானது எவ்விதம் ஸ்ரீரங்கநாதனின் திருவடிகளில் இருந்து பிரிக்கப்பட்டும் (ஸ்ருஷ்டி காலம்), சேர்க்கப்பட்டும் (ப்ரளயகாலம்) செய்யப்படுகிறதோ, அது போன்றே நீயும் அவன் திருவடிகளுடன் சேர்ந்தும் (ஸஞ்சார காலம்), பிரிந்தும் (ஸஞ்சாரம் அல்லாத காலம்) உள்ளாய்.

Sloka #872

872. pashyanthi rangEshvarapAdharakshE! pUjAsu thE
samhithapuShpajAlAm
mrugIdhrushO vAsavarathnarEKhAm
sachithrapunKhAmiva manmaThajyAm

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

Oh Paaduka! Flowers are dedicated to the Lord. They fall in the Paaduka and around. The blue gems on the Paaduka in combination with flowers are looked on by the Divine damsels, with their deer-like eyes, as Manmatha’s arrows applied on the chord of his bow.

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

1. UtthamUr Swamy’s anubhavam: Oh RanganAtha PaadhukE ! At times of worship, Your devotees place many flowers on You . Those flowers in conjunction with Your rows of sapphires appear to the PirAttis as the chord of ManmaTA’s bow fitted with an arrow (The rows of blue saphires are equated to the row of blue bees forming the chord of the bow and fitted with the arrows of flowers) .

2. SrImath Andavan’s anubhavam: Oh PaadhukE ! The Devis of the Lord see the rows of blue sapphires on You and the flowers resting on them from the archanaa . The rows of sapphire remind them of the chord of the bow of ManmaTan filled with his flower arrows. The passion of the Devis of the Lord grows further with this visualization.

3. Oh RangEswara PaadharakshE ! The Devis of the Lord with the beauty of eyes reminding one of the soundharyam of the doe’s eyes (mrugheedhrusa: ) look at the assortment of flowers piles on Your rows of sapphire at the end of archanaa (poojAsu samhitha: pushpajAlam pasyanthi). They also see the straight rows of sapphires enmeshed on Your surface and conclude that they are the union of the chord of ManmathA’s bow fitted with his flower arrows ( tE vaasavarathna rEkhAm sachithrapunkhAm ManmaTa jyAmiva pasyanthi)…(V.S)

872. பச்யந்தி ரங்கேச்வர பாதரக்ஷே
பூஜாஸு தே ஸம்ஹித புஷ்பஜாலம்
ம்ருகீத்ருச: வாஸவ ரத்ந ரேகாம்
ஸசித்ரபுங்காம் இவ மன்மத ஜ்யாம்

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே!ஸ்ரீரங்கநாதனுக்கு அர்ச்சனை செய்யப்படும் நேரத்தில் இடப்பட்ட மலர்களுடன் உனது இந்த்ரநீலக் கற்கள் சேர்ந்து ஒளிர்கின்றன. அவற்றை மான் போன்ற விழி கொண்ட பெண்கள் காணும்போது, அம்புகளுடன் கூடியதான மன்மதனின் வில்லில் கட்டப்பட்ட நாண் கயிறு என்றே எண்ணுகிறார்கள்.

Sloka #873

873. karaIrudhagraI: sPhurathAm maNInAm manjusvanA
mADhavapAdhukE! thvam
anUpadhEshE kanakApagAyA: kalE:
pravEshamprathiShEGhasIva

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

Oh Paaduka! Your melodious tone and Your dense arrays of light appear to issue a warning in these terms. “The evils of Kali age shall not enter the holy place of Srirangam crossing the boundary of the Kaveri river! We will not allow.”

Azhvar visulaized an era, in which the evils of Kali shall not exist. May be, the Paaduka, an equivalent of the Azhvar, echoes that voice.

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

1. UtthamUr Swamy’s anubhavam : Oh PaadhukE! At the banks of CauvEri at Srirangam, You raise Your long hands formed by the rays of Your gems and raise Your sweet voice to warn Kali from a considerable distance to stay away from Srirangam.

2. SrImath Andavan’s anubhavam:Oh PaadhukE ! When people experience Your upward spreading rays from Your gems and the sweet Naadham emanating from You, they conclude that these two activities rooted in  light and sound are gestures of Yours to warn Kali Purushan to stay far away from SrIrangam.

3.Oh Madhava PadhukE ! You are generating pleasing sounds (Thvam manjusvanA ) through Your movements. Your gems are sending out beautiful rays upwards as if extending Your hands (Thvam udagrai: karai: MaNeenAm sphurathAm). Through Your sounds and lustre, You seem to prevent Kali from entering SrIrangam ( KanakApagAyA: anoopadEsE KalE: pravEsam prathishEdhaseeva)…(V.S).

873. கரை: உதக்ரை: ஸ்புரதாம் மணீநாம்
மஞ்ஜுஸ்வநா மாதவ பாதுகே த்வம்
அநூபதேசே கநகாபகாயா:
கலே: ப்ரவேசம் ப்ரதிஷேதஸீவ

பொருள் – ஸ்ரீரங்கநாச்சியரைத் தரித்த ஸ்ரீரங்கநாதனின் பாதுகையே! காவேரியின் தீவு போன்று உள்ள ஸ்ரீரங்கத்தில், கலிகாலத்தின் ப்ரவேசத்தை நீ தடுக்கிறாய். எப்படி என்றால் – உனது இரத்தினக்கற்களின் ஒளி என்ற கைகள் கொண்டும், உனது நாதங்கள் மூலம், “உள்ளே வராதே”, என்று அதட்டியும் தடுக்கிறாய்.

Sloka #874

874. AkrAnthavEdhirBhavathI thadhAnImadharshi
mukthAnvithashONarathnA
karagrahArTham BharathEna BhUmyA:
lAjOthkaraIrvahnishiKhEva kIrNA

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

(Oh Paaduka!) You are seated on a pedestal. Your red gems are reminiscent of fire. The flames are seen in the radiant beams. The pearls strewn all around look like the fried rice grains poured into holy fire, in a homa called lajahoma, which is a part of the wedding that Bharata had with mother Earth, as its ruler, when Rama had left for the forest.

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

1. UtthamUr Swamy’s anubhavam: Swamy Desikan sees the PadhukAs on the throne of the Raghus adorned by white pearls and fire red rubies. BharathA is sitting in front recieving the taxes from the kings of the realms. An analogy of a wedding scene comes to Swamy Desikan’s mind. He says: ” Oh PaadhukE ! When You sat on the throne and ruled over the kingdom, Your throne looked like the sacrificial pit for fire (agni kuntam), where Your pearls and rubies took on the roles of parched rice and the flames of fire. The scene looked like a wedding, where Bharatha was conducting the marriage ceremony known as laaja hOmam during which parched rice is thrown by the handful with manthrams in to the sacrificial fire. BharathA recieving the homage of the subordinate rulers on behalf of the PaadhukAs is like the pouring of the parched rice in to the sacrificail fire to consumate the marriage between the ruler and the ruled (In this analogy, pearls are parched rice and the rubies are the tongues of the fire.The throne on which the PaadhukA sits is the agni kuntam or
sacrificial pit).

2. SrImath Andavan’s anubhavam:Oh PaadhukE ! The sight of You being seated by Bharatha on the SimhAsanam of the kings of Raghu and Your white pearls and red rubies remind one of the scene of Your suzeranity over the land achieved through the pouring of parched rice (pearls on You) by Bharathan in to the fire ( Rubies on You) in to an Agni kuntam (SimhAsanam) .

3.Oh PaadhukE ! You are enmeshed with white pearls and red rubies (Bhavathee mukthAnvitha sONarathnaa). You are seated on a pedestal in the form of SimhAsanam( aakrantha vEdhi:) that reminds one of the agni kuntam for pouring Havis. The pearls remind one of the parched rice thrown in to the fire for solemnizing the marriage with earth during the time of Your acceptance of Raajya bhAram (TadhAneem BharathEna bhoomyA: karagrahArTam laaja uthkarai: keerNaa vahni-sikhEva adarsee). Karagraham with BhUmi Devi stands for the reciept of kappam ( samarpaNams from the vassel kings acccepting PaadhukA’s soverignity over them).

874. ஆக்ராந்தவேதி: பவதீ ததாநீம்
அதர்சி முக்தாந்வித சோணரத்நா
கரக்ரஹார்த்தம் பரதேந பூம்யா:
லாஜோத்கரை: வஹ்நிசிகேவ கீர்ணா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய ஸிம்ஹாஸனமானது யாகம் செய்யவல்ல வேதி போன்று உள்ளது. அதன் மீது உள்ள அக்னி போன்று உனது பத்மராகக்கற்கள் உள்ளன. அந்த அக்னியில் இடப்பட்ட பொரி போன்று உனது முத்துக்கள் உள்ளன. இப்பாடியாக இராமன் கானகம் சென்றபோது, பரதன் பூமி என்ற பெண்ணை மணம் முடித்து, அங்கு பொரிகள் தூவப்பட்ட அக்னி உள்ளதாகக் காண்பிக்கிறாய்.

Sloka #875

875. pathraLA maNigaNaIrhiraNmayI BhAsi rangapathirathnapAdhukE
kELimaNtapagathAgathOchithA BhUmikEva garudEna kalpithA

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

Oh Paaduka! You are gold-made. The dense beams of light emitted by the gems present a picture of wings when You look to me as a form of Garuda, who has taken Your form, only for swift transport of the Lord from one mandapa to another in a kind of walking exercise.

Garuda is known as Vedatma. Being on Him also implies that the Lord is the subject of all Vedas. Paaduka being an equivalent of Nammazhvar, the Lord revels on this embodiment of Tamil Veda as well.

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

1. UtthamUr Swamy’s anubhavam: Oh PadhukE! With Your many gems forming the shape of the two wings and with Your golden body, You appear to be a miniature version of Garuda, who has assumed that small form to move freely in the play room of the Lord.

2. SrImath Andavan’s anubhavam:Oh PaadhukE ! the spreading assembly of Your lustre originating from the rays of Your gems create the imagery of the spreading wings of Garudan. Your golden hue and sancharam carrying the Lord on You makes us think that You are another form of Garudan, who has golden wings and is the vaahanam of the Lord of SrIrangam.

3. Oh Rangapathi Rathna PaadhukE ! You are full of Gold (Thvam HiraNmayee); You have the shining wings of rays from Your encrusted gems (Thvam MaNigaNai: pathraLaa). You look like another form of Garuda BhagavAn used to take the Lord on His back in the play fields of SrIrangam for Your Lord’s comings and goings (Thvam Bhagavatha: kELi manDapa gathAgatha uchithaa GarudEna kalpithA bhUmikEva asi). Swamy Desikan suggests that the activities of the golden Paadhukais with sprading rays are ” Garuda Kalpitha BhUmikaa ” (role arranged by Garudan) for the comings and goings of the Lord in the palyfields of SrIrangam temple (Thvam kELi maNdapa gathAgatha uchitha bhUmikaa)…(V.S).

875. பத்ரளா மணிகணை: ஹிரண்மயீ
பாஸி ரங்கபதி ரத்ந பாதுகே
கேளி மண்டப கதாகத உசிதா
பூமிகேவ கருடேந கல்பிதா

பொருள் – ஸ்ரீரங்கநாதனின் இரத்தினமயமான பாதுகையே! உன்னுடைய இரத்தினக்கற்களின் ஒளியானது சிறகுகள் போன்று உள்ளது. நீ தங்கமயமாக உள்ளாய். இப்படியாக ஸ்ரீரங்கநாதனின் விளையாட்டு மண்டபத்திற்கு எளிதாகச் சென்று வரும்படியாக கருடனே ஏற்படுத்திய ரூபம் போன்று விளங்குகிறாய்.

Sloka #876

876. unnatham balivirODhinasthadhA pAdhukE! padhasarOjamAshrithA
moUkthikasthabakamaDhyasammitham vyOma ShadpadhathulAmalamBhaya:

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

Oh Paaduka! When the Lord took the form of Trivikrama to quell Bali, it was a mammoth size; the foot at the top was a vast limb; the Paaduka too was of an enormously broad area; then Your bunches of pearls looked like flower-bunches. Like the dark blue beetles that hover between flowers, the whole sky was caught between bunches of flower-like pearls!

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

1) UtthamUr Swamy’s anubhavam: Swamy Desikan points out that the PaadhukAs can also take a gigantic and miniature form referred to in the previous verse. Swamy says: “Oh PaadhukE! When MahA Bali became the enemy of the DevAs, Your Lord became His enemy. He took the incarnation of Thrivikrama and grew to occupy the earth and the sky. In the sky, You grew with Him and Your rows of pearls looked like a huge bunch of white flowers on which the blue sky sat as the bees on that flower bunch “. The gigantic sky fitted in to the expanse of the row of pearls of the PaadhukAs. Such was the size of PaadhukAs adorning the Lord’s Thiruvadi at the time of Thrivikrama’s measurement of the sky with one step.

2) SrImath Andavan’s anubhavam:Oh PaadhukE! During the time of ThrivikramAvathAram, the sky was caught between the pearls on You and the sky looked like the bees caught in the middle of a flower bunch (pearls).

3) Oh PadhukE! During ThrivikramAvathAram, You were growing with the upward growing, gigantic feet of the Lord, who is the enemy of Bali (Thvam Unnatham Bhali virOdhina: padha sarOjam aasrithA ). At that time (TadhA), You made the blue sky (vyOma) interpositioned with Your pearls ( moukthika sthamBaka madhya sammithAm vyOma ) and made the sky look like a group of bees caught in between a flower bunch (TadhA vyOma Shadpadha-thulAm alabhya: )..(V.S).

876. உந்நதம் பலிவிரோதிந: ததா
பாதுகே பதசரோஜம் ஆச்ரிதா
மௌக்திக ஸ்தபக மத்ய ஸம்மிதம்
வ்யோம ஷட்பததுலம் அலம்பய:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! மஹாபலியை அடக்கியபோது ஸ்ரீரங்கநாதன் தனது தாமரை மலர் போன்ற திருவடியை மேல் நோக்கு உயர்த்தினான். அப்போது உன்னுடைய முத்துக்கள் அனைத்தாலும் மேல்புறத்தில் மலர்கொத்துக்கள் போன்ற தோற்றம் உண்டாக்கினாய். ஆங்காங்கு காணப்பட்ட ஆகாயம், அந்த மலர்க்கொத்தில் அமர்ந்த வண்டு போன்று இருந்தது.

Sloka #877

877. kOmalAnguLinivEshayAnthrikAnyasthamoUkthikamayUKhadhanthurA
mangaLAni vamasIva dhEhinAm rangarAjamaNipAdhukE! svayam

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

Oh Manipaaduka! Your knob is very attractive and tender to suit the toes holding it in between. The pearls studded on it give out a continuous stream of pure white rays, which look like the spontaneous torrential output of gifts poured out by You.

Since white colour implies sattva quality, the suggestion is that the Paaduka showers, unasked, all gifts to sattvikas.

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

1. UtthamUr Swamy’s anubhavam: Oh RanganAtha PaadhukE ! Your foothold ( Yantrikaa) is adorned with soft pearls to comfort the entry of the soft toes of RanganAthA’s sacred feet. The effulgence of those pearls spreads over long distances, when Your Lord moves and reaches out to confer many blessings on Your devotees (Since the pearls are of white color, Swamy Desikan suggests that the rays from the pearls enhance the satthva guNam of the devotees).

2). SrImath Andavan’s anubhavam: When people enjoy the special lustre spreading from the pearls in Your toeholds held firmly by Your Lord’s most beautiful feet, it appears to them that You are generating waves of Satthva guNam to fall on them, who have come to offer their salutations to You. (Swamy Desikan suggests that the kshEmam of the devotees arises from Sathtva guNam, which is normally described as having the white hue similar to that of the pearls. Hence, Swamy indicates that the enveloping kaanthi from the pearls appears like the large auspicious cloud of Satthva guNam generating KshEmam to all).

3) Oh RangarAja MaNi PaadhukE ! Your toeholds(YanthrkA : ) are for Lord’s beautiful toes to grip You during sanchAram (KomaLa anguLi nivEsa Yanthrika). On these toeholds, soft pearls have been enmeshed (YanthrikA nyastha moukthikA: ). Those pearls are emitting a beautiful and huge waves of white lustre (Moukthika mayUkha dhanthurA vamasi). That appears like You are engaged in drenchiing the janthus with KshEmam of every kind (Svayam dhEhinAm MangaLAni vamaseeva)…(V.S) .

877. கோமள அங்குளி நிவேச யந்த்ரிகா
ந்யஸ்த மௌக்திக மயூக தந்துரா
மங்களாநி வமஸீவ தேஹிநாம்
ரங்கராஜ மணிபாதுகே ஸ்வயம்

பொருள் – ஸ்ரீரங்கராஜனின் இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாதனின் மென்மையான அழகான திருவடி விரல்கள் பிடித்துக் கொள்வதற்கு ஏற்றபடி உனது குமிழ்களின் மீது முத்துக்கள் இழைக்கப்பட்டுள்ளன. அவற்றின் ஒளி மூலமாக நீ உலகில் உள்ளவர்களுக்கு ஏற்ற நன்மையைக் கக்குகிறாய்.

Sloka #878

878. pankajAsahacharasya rangiNa: pAdhukE! nijapadhAdhanantharam
nyasyathasthvayi jaganthi jAyathE nAgaBhOgashayanam nirankusham

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

Oh Paaduka! The Lord releases His Feet from You to retire to the Adisesha couch along with his consort, Mahalakshmi, for rest and sleep. Now he has placed the protection of the whole world on You. You are to be vigilant all through. It is because the responsibility is taken by You, that He can proceed, without any fear of disturbance, to His bed.

So Paaduka is potent to shower prosperity even in the absence of the Lord.

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

1) UtthamUr Swamy’s anubhavam: Swamy Desikan states here that the cluster of pearls attached to the foothold of RanganAthA’s padhukAs confer the blessings on its devotees at all times. It does not ration its blessings only to specific times and occasions when the Lord uses them. Swamy says: ” After the Lord’s travel with You, He engages in the act of Yoga nidhraa on AdhhisEsha. During these times of separation from You, Your Lord entrusts You with the responsibility of protecting the world. Knowing that You will perform this duty for Him, He sleeps without any worry”.

2) SrImath Andavan’s anubhavam:Oh PaadhukE ! RanganAtha ascends You and goes about His sanchAram first for protection of the world; thereafter, He entrusts the responsibility of protecting the world with You and sleeps on AadhisEshan at the Milky Ocean without any care. PerumAL needs Your help during His sanchAram as well as at the time, when He is engaged in sleep at Milky ocean.

3) Lord is saluted here as “PankajA sahacharan” or as the One who travels with His PirAtti to take care of His duties relating to lOka samrakshaNam . At that time, the PaadhukAs transport Him around. Afterwards(anantharam ), RanganAthan delegates the responsibility of the protection of the world and its beings to You ( Thvayi nijapadhAth jaganthi nyasyatha: RangiNa:) and rests without any worry on AdhisEshan at Milky ocean and enjoys His sleep in an uninterrupted manner ( Naaga bhOga sayanam nirankusam jAyathE ) …(V.S).

878. பங்கஜா ஸஹசரஸ்ய ரங்கிண:
பாதுகே நிஜபதாத் அநந்தரம்
ந்யஸ்த: த்வயி ஜகந்தி ஜாயதே
நாகபோகசயநம் நிரங்குஸம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தனது ஸஞ்சார காலம் முடிந்தவுடன் ஸ்ரீரங்கநாதன் தன்னுடைய திருவடிகளால் காக்கப்பட்டு வந்த உலகங்களை உன்னிடம் வைக்கிறான். இதனால்தான், ஸ்ரீரங்கநாச்சியாருடன் கூடிய ஸ்ரீரங்கநாதனால் ஆதிசேஷன் மீது சயனித்தபடி உறங்குவதற்கு எந்தத் தடையும் இல்லாமல் உள்ளது (அனைத்தையும் நீ பார்த்துக் கொள்கிறாய் என்பதால் கவலை இன்றி அரங்கன் உறங்குகிறான் என்று கருத்து).

Sloka #879

879. sADhayanthi maDhuvaIripAdhukE! sADhava: sThiramupAyamanthimam
thvathpravrutthivinivarthanOchithasvapravrutthivinivarthanAnvitham

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

Oh Paaduka! For Sadhus, You become the resort even with regard to achieving the life-goal. They rightly recognize that You will remain quiet if they confidently adopt the paths, Karma, Jnana, and Bhakti. You will help only if one has abandoned all other efforts towards this goal. (Of course what is tabooed here is not the performance of regular prescribed duties and Karmas). If one, thus withdrawn requests You ” I am unfit for other methods. I seek Your help. You perform Prapathi and save me.” You stand to his help, have the last upaya of Prapathi performed. Thus Sadhus achieve their goals effectively.

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

1) UthamUr Swamy’s anubhavam:Swamy Desikan suggests that RanganAtha delegates a lot of responsibilities to the PaadhukAs. Paaduka accepts those duties and rises to the occasion. Swamy says: ” Oh Madhusoodhana PaadhukE ! Righteous people practise prapatthi yOgA (Surrender to You ), after relizing their inability to travel through the difficult routes of Bhakthi yOgA, Jn~Ana yOgA and Karma yOgA . Out of Your compassion for them, You accept their prapatthi and confer the blessings of Moksham.

2. SrImath Andavan’s anubhavam: Oh PaadhukE! BhagavathAs cast aside the burden of protecting themselves through the difficult to practise Bhakthi yOgam and perform prapatthi unto You. You accept those burdens (Bharam) and grant them the phalan of their SaraNAgathis (viz)., Moksha Sukham.

3.Oh Padhukais of the Lord , who is the enemy of the asuran, Madhu (Madhuvairi PaadhukE )! The great ones ( Saadhava: ) abandon the efforts to perform upAyams like Bhakthi yOgam to protect themselves (Sva-pravrutthi vinivartthana anvitham) and perform the ultimate SaraNAgathy to You , which grants them firmly MOksham (sTiram anthimam upAyam Saadhava: saadhayanthi)..(V.S).

879. ஸாதயந்தி மதுவைரி பாதுகே
ஸாதவ: ஸ்திரம் உபாயம் அந்திமம்
த்வத் ப்ரவ்ருத்தி விநிவர்த்தந உசித
ஸ்வப்ரவ்ருதி விநிவர்த்தந அந்விதம்

பொருள் – மது என்ற அசுரனின் விரோதியான ஸ்ரீரங்கநாதனின் பாதுகையே! பெரியவர்கள் செய்வது என்னவென்றால் – நீ அவர்களைக் காப்பாற்றவிடாமல் தடுக்கின்ற செயலான “தங்களைத் தாங்களே காப்பாற்றிக் கொள்ள முயலுதல்” என்பதைச் செய்யாமல் இருந்து விடுகின்றனர் (ஆகவே அவர்களைக் காக்கும் பொறுப்பை உன்னிடம் ஒப்படைக்கின்றனர்). மேலும் அழிவற்ற பலத்தை (மோக்ஷம்) அளிக்கவல்ல, இறுதியான, சரணாகதி வடிவமான மோக்ஷ உபாயத்தையும் கடைபிடிக்கின்றனர்.

Sloka #880

880. nandhasUnupadhapadhmamindhirApANipallavanipIdanAsaham
pAdhukE! thava balEna paryaBhUdhUShmaLAmuragamoULisharkarAm

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

Oh Paaduka! The feet of the Lord are so tender that they wold redden even if touched by the tender palm of Mahalakshmi. Even so Sri Krishna could dance on the hood of Kaliya serpent; that hood was hot and rough. How? Your ability to sustain all that was the help You rendered to the Lord.

Thus You help the Lord in a crisis even as You help the ordinary souls.

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

1) UtthamUr Swamy’s anubhavam: In the previous verse, Swamy Desikan referred to the help of PaadhukAs to the righteous people. Here, he talks about the help given by the PaadhukAs to the Lord at the time of His battle with the poisonous snake, KaaLiyan. Swamy says: ” Oh PaadhukE !Your Lord’s tender feet can not even tolerate the pressings of SrI Devi’s lotus soft hands. Such tender feet danced on the rough gems present on the hoods of the powerful snake, KaaLiyan, and subdued him. Your Lord was not affected from the exertions of dancing on the hot and hard head of the snake thanks to Your active support.

2) SrImath Andavan’s anubhavam: Oh PaadhukE ! The tender feet of Your Lord can not bear the pressure even with the pressing by SrI Devis’ lotus soft hands. Lord’s feet are so tender and soft that they are uncomfortable even from the soft touch of MahA Lakshmi’s hands. Those lotus soft feet of the Lord with Your assistance dance on the hot and hard hoods of the serpent king, KaaLiyan and puts that powerful serpent to shame.

3) Oh PaadhukE ! Your Lord’s tender feet can not tolerate even the soft pressings from MahA Lakshmi creeper-soft hands (IndhirA paaNi pallava nipeeDana ahasam ). Those lotus-soft feet of the son of NandhagOpan (Nandhasoonu padha Padhmam) gained strength from Your association (Tava BalEna) and danced on the hot and rough surfaces of the hoods of KaaLiyan ( ushmALam sarkarAm uraga mouLi ) and put him to shame (Tava BalEna paryabhUth )…(V.S).

880. நந்தஸூநு பதபத்மம் இந்திரா
பாணி பல்லவ நிபீட நாஸஹம்
பாதுகே தவ பலேந பர்யூபூத்
ஊஷ்மளாம் உரக மௌளி சர்க்கராம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! கண்ணனின் திருவடிகள் மஹாலக்ஷ்மியின் திருக்கரங்களால் வருடப்படுவதைக்கூட பொறுக்க இயலாதபடி மென்மையானவை ஆகும். ஆனால் அந்தத் திருவடிகள் உன்னுடைய பலம் காரணமாகவே, சுடும்படியாக இருந்த காளியனின் தலைகள் என்ற கடினமான இடத்தில் மிதித்தபடி ஆடி, அந்தத் தலைகளைத் தலைகுனியும்படிச் செய்தன.

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

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