Sloka #881
881. maNinikarasamuthThaI: sarvavarNA mayUKhaI:
prakatithashuBhanadhA pAdhukE! rangaBharthu:
niKhilanigamasUthErbrahmaNasthathsanAThA
mavagamayasi hrudhyAmarDhamAthrAm chathurthIm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! From Your hordes of gems, rays emerge in various colours. Your note is also melodious. That musical note is reminiscent of the fourth half-measure of the Pranava mantra, that half-measure denoting, as its presiding deity, Ranganatha.
[Atharva-Shika-Upanishat describes that the syllables A-U-Ma are of one measure each, that the last, half measure in the sound is of importance as implying Para-Vasudeva. This and the belief that Sri Rangavimana is Pranava-embodying are relevant here].
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: AtharvasikhA Upanishad secton is taken as the pramANam by Swamy Desikan here. The Upanishadic portion describes the colors, presiding deities for the three letters of PraNavam (viz) aakAram, Ukaaram and Makaaram). Afterwards, it points out that the final and the fourth portion of PraNavam (ardha maatra/half letter) is nothing but Your naadham. The presiding deity for the ardha maatrA is revealed by the Upanishad to be none other than Para VaasudEvan , the supreme Lord resident in SrI Vaikuntam and on the vimAnam of SrI RanganAthan at SrIrangam. Thus, the ardha maatrA becomes Sarva varNa MaNi naadham, because of its links to the Supreme Lord. That naadham of ardha maatrA blesses every one , who hears it with auspiciousness of every kind. The sounds generated by the PaadhukAs are that of PraNavam and has the features of Sarva varNa MaNi naadham. Those who are fortunate to hear it are truly blessed. Swamy Desikan says: ” Oh RanganAtha PaadhukE! You shine with the lustre of rays from all of Your gems and have attained all colors of the spectrum (Sarva varNam). After that, You have displayed the most auspicious sounds through Your movement, which is equal to the fourth section of PraNava naadham (ardha maathrA), celebrated by the VedAs as the one affiliated with RanganAtha Himself and that which is heard in the heart lotuses of the Yogis”.
2) SrImath Andavan’s anubhavam: AtharvasikhOpanishad reveals the Svarams ( Hrasvam, dheergam, plutham), VarNams (Naadhams) and presiding deity (adhishtAna dEvathA) for the four different variations of reciting PraNavam. The UpAsana of PerumAL , who is the PraNava roopi can be approached with one or two or three or three and half maathrAs. The last version of reciting with three and half maathrAs is considered the most auspicious in granting Moksham. That PraNava Roopi worshipped by the Three and half maathrA route is none other than KaaraNa Brahma Svaroopa Para VaasudEvan. The adhishtAna dEvathAs for recitation with one or two or three mAtrAs however are Kaarya Brahma Moorthys such as Brahma (for 1 maathrA), VishNu ( 2 maathrA ) and Rudran ( 3 MaathrA) .
Swamy Desikan weaves in the Upanishadic meanings behind PraNavOccharaNam with the varNams and svarams arising from the different sanchArams of the Paadhukais, whose adhishtAna dhaivam is always Para VaasudEvan.
3) The address of the Padhukais in this slOkam is very special and endearing: ” nikhila nigama soothE : BrahmaNa: Rangabharthu: PaadhukE ! ” ( Oh Paadhukais of the magnificent Lord of SrIrangam, who is the origin of all VedAs and are unmatched in Svaroopam , GuNams and VibhUthis as ParamAthmA ). Swamy Desikan points out that the sanchArams of the Padhukais reminds him of the fourth way of recitation of PraNavam with ardha maathrai (ChathurTee ardha-mAthrAm avagamayasi). He gives three reasons for coming to that conclusion: (1) MaNi-nikara samuTtthai: mayUkhai: sarva varNaa ( having all kinds of varNAs from the preading rays from different kinds of gems ), (2) prakaditha Subha nadhA (having the celebrated auspicious nAdhams ) and (3)Tath SanATAm hrudhyAm nikhila nigama soothE: BrahmaNa: (having as Lord , the originator of all VedAs). For these three reasons , Oh PaadhukE, You remind me of the fourth way of recitation of PraNavam ( chathurTee ardha-mAthrAm avagamayasi)…(V.S).
881. மணிநிகர ஸமுக்தை: ஸர்வவர்ணா மயூகை:
ப்ரகடித சுபநாதா பாதுகே ரங்கபர்த்து:
நிகில நிகமஸூதே: ப்ரஹ்மண: தத் ஸநாதாம்
அவகமயஸி ஹ்ருத்யாம் அர்த்த மாத்ராம் சதுர்த்தீம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய இரத்திக்கற்களின் குவியல் மூலமாக ஏற்பட்ட ஒளியாலும் ஒலியாலும், நீ பலவிதமான வர்ணங்கள் கொண்டவளாகவும், இனிமையான நாதம் உடையவளாகவும் இருக்கிறாய். அனைத்து வேதங்களுக்கும் காரணமாக உள்ள வேதமாகவே இருக்கிற ப்ரணவத்தின், ஸ்ரீரங்கநாதனுடன் கூடிய ஹ்ருதயத்தில் இருக்கிற நான்காவதான அரைமாத்ரையாக நீ உள்ளாய்.
விளக்கம் – ப்ரணவத்தில் உள்ள மூன்று எழுத்துக்கள் அ, உ, ம என்பதாகும். இவை தவிர நான்காவதாக அரைமாத்திரை என்ற ஒன்று ப்ரணவத்தில் உள்ளது. இது போன்று பாதுகை உள்ளதாகக் கூறுகிறார். அரைமாத்திரையாகவே இருந்தாலும் அனைத்து எழுத்துக்களையும் உள்ளடக்கியது என்பதைப் பலவிதமான வர்ணங்கள் கொண்டவள் என்று கூறுகிறார். அந்த அரை மாத்திரையே மிகவும் இனிமையாக உள்ளது என்பதை இவளது நாதம் என்றார்.
Sloka #882
882. shruthiviShayaguNA thvam pAdhukE! dhaIthyahanthu:
sathathagathimanOjnyA svEna DhAmnA jvalanthI
janithaBhuvanavruDdhi: dhrushyasE sThaIryayukthA
viDhruthaniKhilaBhUthA vaIjayanthIva mAlA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Lord’s Paaduka! You resemble the vaijayanthi garland, which is the Deity of the five elements. You bear all Bhootas (namely beings). You are the subject of Sruti; You stroll at all times; You shine in Your own effulgence; Your responsibility is to nourish the worlds; (water nourishes the worlds). You are firm as Prithvi is.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam:Swamy Desikan describes the PaadhukAs as Vaijayanthi, the garland made of wild flowers worn by RanganAtha. It is known that the never-fading Vyjayanthi maala is the presiding deity for all the five elements (pancha bhUthAs) such as sky (aakAsam ), Earth, Water, Wind and Fire. AakAsam or ether is essential for hearing. Hence , Swamy Desikan describes Vaijayanthi to have Srushti vishaya guNam or the attributes of principles recited by the VedAs and heard through the ears. The sounds of PaadhukAs are heard similarly by the ears.The word “Sathatha gathi” in this slOkam means Vaayu or wind, which spreads the fragrance of both Vyjayanthi and PaadhukAs.The word “Dhaamnaa” means the brilliance of Suns and Stars. Such brilliance is contained by the gems of PaadhukAs and the flowers of VanamAlaa. Both the PaadukAs and the VanamAlaa are affiliated with the element of water, since they increase the health of living beings from crops to human beings. This is indicated through the choice of the phrase,”Janitha Bhuvana Vrutthi”. Both the VanamAlA and the PaadhukAs have the quality of permanance and stability. This is the quality of the final element of the Pancha BhUthAs (viz)., the Earth (PruTvee). Thus VanamAlA and the Paadhukais bear the five elements and have much in common. When worn, both cause great auspiciousness and joy. On this basis, Swamy Desikan identifies the PaadhukAs as a manifestation of the Lord’s Vaijayanthi Maalaa.
Swamy says: “Oh PaadhukAs of the enemy of the asurAs ! Through the sweet sound You generate during Your movements, You please the hearts of Your devotees and display the qualities of AakAsa. Through Your lustre and nourishing attributes, You display the featuresof Agni(Tejas) and water ( aapa: ). Through Your firmness and durability, You demonstrate the qualities of Earth, another pancha bhUtham. Lord’s Vaijayanthi Maalaa has been celebrated for containing all the attributes of Pancha bhUthAs. Oh PaadhukE! You share that feature with Vaijayanthi Maalaa and therefore I consider You as an incarnation of that sacred garland worn by the Lord.
2) SrImath Andavan’s anubhavam:The inner meaning of this slOkam linking Swamy NammAzhwAr to Vyjayanthi maalai of Pancha bhUtha form stresses on these unique features : (1) He has the AchArya lakshaNams prescribed in the VedAs (2) He generates delectable naadham through his paasurams (3) He travels around performing mangaLAsAsanams for the auspiciousness of the world like the ever moving wind (4) He has the Brahma tEjas like Agni (5) He is like the nourishing water for the growth of aathma kshEmam and (6) steadiness and firmness in rescuing samsAris and delivering them to His Lord. Through all these attributes, Swamy NammAzhwAr has the features of pancha bhUthams (AakAsam , Vaayu, tEjas, aapam and PruTvee ). Vyjaynthi garland is the subtle form (Sookshma roopam ) of the pancha bhUthams. Thus Swamy NammAzhwAr is linkable with Vyjayanthi maala dear to the Lord.
3) Oh Paadhukai of the Lord, who destroys asurAs ( Dhaithya-hanthu PaadhukE )! You appear like the Vyjayanthi Maala, who incorporates in itself the Pancha bhUthams (PaadhukE ! Thvam nikhila bhUthaa Vyjayanthee Maala iva dhrusyasE ). The pancha bhUthams are incorporated in the PaadhukAs this way: (1) AakAsam/Sabdham: Sruthi vishaya guNA (sabdham travels in ether), (2) Vaayu: moving always( sathatha gathi), (3) Tejas: beautiful lustre of its own (ManOj~nA svEna dhAmnA jvalanthee ), (4) Appu : generating the growth of the world ( janitha bhuvana vruddhi: ) and (5) PruTvee: Firmness and steadiness ( sTairya-yukthA). Therefore , Oh PaadhukE !You appear like Vyjayanthi Maalaa ( Thvam Vyjayanthee maalaa iva dhrusyathE )…(V.S).
882. ச்ருதி விஷய குணா த்வம் பாதுகே தைத்ய ஹந்து:
ஸதத கதி மநோஜ்ஞா ஸ்வேந தாம்நா ஜ்வலந்தி
ஜதித புவந வ்ருத்தி: த்ருச்யஸே ஸ்தைர்ய யுக்தா
வித்ருத நிகலபூதா வைஜயந்தீவ மாலா
பொருள் – அசுரர்களை அழித்த ஸ்ரீரங்கநாதனின் பாதுகையே! உனது நாதம் எப்போதும் காதுகளுக்கு விஷயமாக உள்ளது (ஓசை = ஆகாயம்); எப்போதும் செய்யும் ஸஞ்சாரம் காரணமாக அழகாக உள்ளாய் (எப்போதும் ஸஞ்சாரம் செய்வது காற்று = வாயு); உன்னுடைய தேஜஸ் கரணமாக எப்போதும் ப்ரகாசமாக உள்ளாய் (அக்னி); உலகங்களை எப்போது வளரச் செய்கிறாய் (வளர்ப்பது = தண்ணீர்); என்றும் ஸ்திரமாக உள்ளாய் (ஸ்திரம் = பூமி). இப்படியாக உள்ள நீ, பஞ்சபூதங்களைத் தன்னுள் தரித்துள்ள வைஜயந்தீ என்னும் ஸ்ரீரங்கநாதனின் மாலை போன்றே உள்ளாய்.
Sloka #883
883. RaGhupathipadhasangAdhrAjyaKhEdham thyajanthI
punarapi BhavathI svAn dharshayanthI vihArAn
aBhisamaDhithavruDdhim harShakOlAhalAnAm
janapadhajanithAnAm jyAyasA shinjithEna
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You ruled over the kingdom from the throne, yet were in grief. When the Lord returned, You joined the Lotus-like Feet and You became immensely happy. You started Your sportive walks with a great eclat. The joy gave out a noise that drowned the furore caused in the nation’s crowds on getting Rama back.
Azhvar would grieve on separation from the Lord. He would revel when in close proximity with Him. No other definition can be given for this grief or joy. (see under verse 790).
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh PaadhukE ! When You ruled AyOdhyA at the behest of Your Lord, You were grief stricken over the seperation from Your Lord. When He returned from exile and took charge of the kingdom, You were joyous and performed service to Him. It was clear that You preferred service to Lord over ruling the kingdom. You joined with the people celebrating Your Lord’s return from exile and made them enjoy Your delectable sounds, which enhanced their happiness many fold.
2) SrImath Andavan’s anubhavam: Oh PaadhukE ! You got reunited with Your Lord’s feet after His return from exile and You forgot all the painful burdens of ruling the kingdom until then as His representative. You resumed your favorite sport of roaming with Your Lord and showing those steps to the world joyously. With Your majestic naadham, You infromed the people of AyOdhya about the auspicous news of their Lord’s return from exile.
3) The PaadhukAs got relieved of the weighty responsibilities of carrying the burden of ruling over the kingdom of Raghu vamsam, when it got reunited with the Lord’s feet after His return from exile (Raghupathi padha sangAth raajya khEdham thyajanthee). The PaadhukAs showed once again their sportive movements ( punarapi svAn vihArAn darsayanthee) as they got reunited with thir Lord’s sacred feet. The PaadhukAs raised then a loud naadham to announce to the world about the joyous news of the Lord’s return to His home (Bhavathee jyAyasaa sinjithEna janapadha janithAnAm harsha kOlAhalAnAm vruddhim abhisamadhitha)…(V.S).
883. ரகுபதி ஸங்காத் ராஜ்யகேதம் த்யஜந்தீ
புநரபி பவதீ ஸ்வாந் தர்சயந்தீ விஹாராந்
அபிஸமதித வ்ருத்திம் ஹர்ஷ கோலாஹலாநாம்
ஜநபத ஜநிதாநாம் ஜ்யாயஸா சிஞ்ஜிதேந
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! இராமனின் திருவடிகளில் பதினான்கு ஆண்டுகளுக்குப் பின்னர் மீண்டும் சேர்ந்ததால், அதுவரை ராஜ்ய பாரம் காரணமாக உண்டான துயரங்கள் அனைத்தையும் ஒரு நொடியில் நீ விட்டாய். மீண்டும் உனது உல்லாஸமான ஸஞ்சாரங்களைக் காட்டியபடி, இனிமையான நாதத்தால், அயோத்தியில் உண்டான இனிமையான சந்தோஷக் கூச்சல்களை மேலும் வளர்த்தாய்.
Sloka #884
884. haricharaNamupaGhnam pAdhukE! samshrithAyA-
maDhigathabahushAKhAm vaIBhavam dharshayanthyAm
aBhajatha viDhihasthanyasthaDharmadhravAyAm
thvayi mukuLasamruDdhim moUkthikashrIsthadhAnIm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! When the Lord scaled the worlds, His foot going up looks like a prop-stick; You as a creeper cling to it; Brahma pours water to nourish You; it is Dharmadrava, the punya of all worlds!; Your pearls look like flower buds of the creeper. The whole is a pleasing imagery to me!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh PaadhukE ! At the time of Lord’s incarnation as Thrivikrama , the pearls on Your body looked like flower buds. You appeared like a creeper dependent on the Lord’s leg for Your support. The water that BrahmA added to Lord’s feet appeared like the water flowing through the trenches to nourish You to flower and produce those pearl buds. You looked like the creeper with many branches like the VedAs. Hence , I consider You as a sacred creeper attached firmly to the holy feet of Your Lord.
2) SrImath Andavan’s anubhavam: Oh PaadhukE ! During ThrivikramAvathAram of Your Lord, You were like a Kalpaka creeper dependent on the support rod of Your Lord; You branched out to form the different sections of the creeper to demonstrate to the people of the world that the various Veda Bhaagams celebrate Your Lord’s glories. At that time, Brahma dEvan melted the puNyams of the world in to sacred water and added that water for Your nourishment, which caused the appearance of Your pearls looking like the buds of the creeper (Yourself) nestling around the sacred feet of Your Lord.
3) During that time of ThrivikramAvathAram ( TadhAneem), You resembled a creeper that attached itself to the supporting rod of the Lord’s sacred feet ( Hari charaNam upagnam samsrithAyAm ). You had then many side branches as a creeper to remind the people of the world about the Vaibhavam of Your Lord , who is celebrated in the many branches of the VedAs ( adhigatha bahu saakhA vaibhavam darsayanthyAm ). BrahmA added water (the melted puNyams of the world) to Your roots and the coolnes of those waters made all of Your buds glisten ( Vidhi hastha dharma dhravAyAm Thvayi moukthika SrI: mukuLa-samruddhim abhajatha) …(V.S ).
884. ஹரிசரணம் உபக்நம் பாதுகே ஸம்ச்ரிதாயாம்
அதிகத பஹுசாகா வைபவம் தர்சயந்த்யாம்
அபஜத விதிஹஸ்த ந்யஸ்த தர்மத்ரவாயாம்
த்வயி முகுள ஸம்ருத்திம் மௌக்திக ஸ்ரீஸ்ததாநீம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதன் த்ரிவிக்ரமனாக நின்றபோது அவனது திருவடியை நீ படர்கின்ற கொழுகொம்பாகப் பற்றினாய். அந்தக் கொடியானது வேத சாகைகள் என்னும் பலவிதமான கிளைகளை அடைந்து பெருமை பெற்றது. அந்தக் கொடிக்கு நான்முகன் தனது கைகளால் தர்மம் என்ற நீரை விட்டான். அந்த நீர் காரணமாக, அந்தக் கொடியில் தோன்றிய மொட்டுகள் போன்று உனது முத்துக்கள் காணப்படுகின்றன.
Sloka #885
885. kanakaruchirakAnthi; kalpithAshOkaBhArA
kruthakamalashrI: krIdathA mADhavEna
dhishidhishi sumanOBhirdharshanIyAnuBhAvA
suraBhisamayalakshmIm pAdhukE! puShyasi thvam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are gold, with a lovable appearance. You remove people’s burden of grief. The Lord, who is on a sport of walk, places His Lotus Feet on You and enhances Your charm. The Devas and the seers worship You from all directions. You acquire the halo of the spring (Vasantha). The Lord returned to You in a Vaikasi month and the added charm of that month is also evident from the blossoms of Champaka, Asoka, lotus, etc. You are really the Godess of Vasantha season, a veritable Vasanthalakshmi.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam:Swamy Desikan compares the PaadhukAs that united with RaamA’s feet after return from His exile to the joyous spring month of VaikAsi. He says: “Oh Golden PaadhukE ! with Your incomparable lustre, You serve Your Lord joyously in all His journeys and make Your devotees rid of their sorrows. As You move in every direction with Your Lord, DevAs, Yogis and righteous people shower flowers on You and make You prolong the prosperity and wealth symbolized by the spring month of VaikAsi “.
2) SrImath Andavan’s anubhavam:The inner meaning is : (1) SadAchAryAs shine like melted gold through their Brahma tEjas (2) they banish the sorrows of those, who seek their protection (3) they have the eternal residence of Bhagavaan inside them (4) they have glories that are celebrated by VidhvAns from all corners of the globe (5) they are free of samsAra thaapams and are known for their aathma guNa poorthy. For all these reasons , SadaachAryAs generate joy and sukham that is enjoyed by all during the Vasantha kaalam that has the abundance of many kinds of fragrant and colorful
flowers.
3) Swamy Desikan salutes the glories of Paadhukais and equates those glories to the fertile abundance seen duirng the Vasantha ruthu (Thvam Surabhi samaya Lakshmeem pushyasi) evident in all directions ( dhisi dhisi darsaneeyam) and enjoyed by the dEvAs (sumanObhi: darsaneeyam) . Those paadhukais have the union with the auspicious lotus feet of the Lord and possesses richness of a unique kind ( MaadhavEna krutha padha kamala SrI: ). The other richnesses associated with Vasantha kaalam are referred to by Swamy Desikan: (1) the beauty and lustre associated with ( the golden) SeNpaka tree ( kanaka ruchira kaanthi) , (2) the isvaryam of the sorrow-free AshOka tree (AshOka bhaarA), (3) the isvaryam of the lotus feet of the Lord ( MaadhavEna krutha padha kamala SrI:) and (4) the beauty and glories of lotus flower. All these attributes join together and helps Paadhukais of the Lord to enhance further the beauty of Vasantha ruthu/VaikAsi month …(V.S ).
885. கநக ருசிர காந்தி: கல்பித அசோகபாரா
க்ருத பதகமல ஸ்ரீ: க்ரீடதா மாதவேந
திசி திசி ஸுமநோபி: தர்சநீய அநுபாவா
ஸுரபி ஸமயலக்ஷ்மீம் பாதுகே புஷ்யஸி த்வம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய தங்கம் காரணமாக சண்பக மரம் போன்று அழகாக உள்ளாய். உன்னை அடைந்தவர்களின் துன்பங்களை நீக்குவதால், அசோக மரம் போன்று உள்ளாய் (அசோக = அ + சோக = சோகம் அற்ற). இனிமையுடன் விளையாடியபடி ஸ்ரீரங்கநாதனால் தனது திருவடிகளில் வைக்கப்பட்டுள்ளாய் (மாதவ என்ற பதம் ஸ்ரீரங்கநாதனையும், வைகாஸி மாதத்தையும் குறிக்கும்; திருவடிகள் என்பது தாமரையைக் குறிக்கும்). அனைத்துத் திசைகளிலும் உள்ள தேவர்கள் உன்னை வணங்கும்படியாகப் பெருமை கொண்டாய் (தேவர்கள் = பலவிதமான மலர்கள்). இப்படியாக நீ வஸந்த காலத்தின் எழிலை அடைந்தாய்.
Sloka #886
886. praNihithapadhapadhmA pAdhukE! rangaBharthu:
shuBhatharagathihEthuschArumukthApravALA
sThirapariNatharAgAm shuDdhabODhAnubaDdhAm
svajanayasi munInAm thvanmayIm chitthavrutthim
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! Yogis contemplate on the Lotus Feet, which are on You. You assist the Feet for free walk; the dhyana on the Feet leads yogis for a lovely auspicious progress to salvation. Your pearls and corals, by their colour and appearance create an image of the Lord’s smile exposing pearl-like teeth and coral-like lips. Their mental realization is pure white, undiscoloured by doubt and is permanently bound in love (raga=red). The contemplation, the mind, the process is totally yourself as such; clinging on to You, let us say. May I then say that You have made the yogi-mind Your relative?
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh RangaNnAtha PaadhukE! Lord has firmly placed His lotus feet on You and takes His celebrated and auspicious steps with Your assistance. Righteous people meditating on You think of Your Lord’s red lips resembling BhimbhA fruit and His sparkling white teeth, when they think of Your corals and pearls. Through such associative thoughts, You make the thoughts of the Yogis center on You for practising Bhakthi or Prapatthi yogam .
2) SrImath Andavan’s anubhavam:Oh PaadhukE ! On You the Lord’s lotus feet are firmly placed. You take the Lord and the devotees that have taken refuge in You along the high roads. You attract your devotees through Your beautiful pearls and corals. You display the auspicious attributes to grant mOksham to all from children to seasoned yogis. They seek You out for Prapatthi as the ones, who have no one else to come to their rescue ( ananya gathi: ). The inner meaning is that Prapatthi anushtAnam is available to one and all (PaNDitha Paamara SaamAnyam , SarvAdhikAram). That SadAchAryAs can make it happen for one and all is the subtle essence of Prapatthi Saasthram.
3) Rang Bharthu: PadhukE ! Your Lord’s sacred feet are well positioned inside You (PraNihitha padha Padhmaa). You become the reason for the Lord’s auspicious sanchAram and for the Jeevan’s Moksha yaathraa(Thvam NaaTasya Subhatara gathi hEthu:). With the beauty of Your pearls and corals, You raise the desire of people at all levels –young unsophisticated ones to seasoned yogis–to perform prapatthi unto You (ChAru mukthA pravaaLA chAru muktha aapraBhALA Thvam Thvanmayeem chittha vrutthim janayasi). You turn their chittha vrutthi ( activities of the mind) completely towards You ( MunInAm chittha vrutthim Thvanmayeem svajanaysai)..(V.S).
886. ப்ரணிஹித பதபத்மா பாதுகே ரங்கபர்த்து:
சுபதர கதிஹேது: சாரு முக்தா ப்ரவாளா
ஸ்திர பரிணத ராகாம் சுத்த போத அநுபத்தாம்
ஸ்வஜநயஸி முநீநாம் த்வந்மயீம் சித்தவ்ருத்திம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன் மீது ஸ்ரீரங்கநாதனின் தாமரை மலர் போன்ற திருவடிகள் எப்போதும் வைக்கப்பட்டுள்ளன. ஸ்ரீரங்கநாதனின் உல்லாஸமான ஸஞ்சாரத்திற்குக் காரணமாக (ஜீவன்கள் மோக்ஷத்தை அடையும் கதிக்கு காரணமாக) நீ உள்ளாய். அழகான முத்துக்கள், பவழங்கள் கொண்டுள்ளாய் (முக்தி பெற்ற ஜீவன்களைக் கொண்டுள்ளாய்). உறுதியான சிவந்த நிறம் கொண்டுள்ளாய் (உறுதியான பகவான் விஷயத்தில் மட்டுமே ஆசை). தூய்மையான ஞானம் கொண்டு, உன்னை மட்டுமே பற்றி நிற்கின்ற பரதன் முதலானவர்களின் பக்திபோன்ற ஞானத்தை உன் வசப்படுத்தியுள்ளாய்.
Sloka #887
887. virachithanavaBhAgA rathnaBhEdhaIrvichithraI-
viviDhavithatharEKhAvyakthasImAviBhAgA
haricharaNasarOjam prEpsathAmarchanIyam
praThayasi navanABham maNdalam pAdhukE! thvam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
(1) Oh Paaduka! You are gem-studded, the nine gems being identifiable. Even so this Bharatavarsha, named of course, after another Bharata is called Navanabha after the nine sons of King Nabhi. It has nine regions, well-demarcated by boundaries, natural or man-made. This constitutes the site where one can expect one’s holy acts to bear fruit-so it is called Karma-Bhoomi. You perhaps proclaim that this Navanabha is also fit to resort to, as You are, for reaching Hari’s Lotus Feet.
(2) Pancharatra-agama prescribes a ritual using a nine-chakra-divided holy base, whereat worship of Hari is sure to secure salvation.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Swamy Desikan compares the Paadhukais to the land of BhAratham divided in to nine sections for helping the nine sons of NabhA to rule over them . The PaadhukA is similarly divided by nine kinds of gems (nava rathnams) . Both Bhaaratha varsham and PadhukAs are divided by natural and artificial lines and patterns and are entitled to the common title of Nava nAbhA . VishNu PurANam states that the BhAratha khaNDam divided in to nine sections is the ideal place to worship SrIman NaarAyaNan. Swamy says: Oh PadhukE ! You serve as nava nAbhA varasham (Bharatha varsham) and reveal to one and all that it is the land for the proper worship of Your Lord. Oh PaadhukE! You have divided Yourself in to nine divisions through Your nine kinds of gems and are recognized by the many natural and other kinds of lines made by the DevA’s crowns as they prostrate before You and touch Your surface with their hard crowns. With all of these characterstrics , You announce that You are the nava nAbhA maNDalam described in the PaancharAthra aagamam ,as the one which is the most appropriate land to worship Hari and recieve His choicest blessings.
2) Srimath Andavan’s anubhavam: Oh PaadhukE ! You are like Bhaaratha Varsham in many ways. You are enmeshed with the nine kinds of gems separated by long lines just as BhAratha Varsham is divided by nine distinct sections with their own fine demarcations for the benefit of the nine sons of NaabhA chakravarthy. Both You and Bhaaratha Varsham have thus the qualifications for being the right place for Mumukshus to worship the Lord.
3) Oh PaadhukE ! You have nine kinds of features(amsams) based on your nine gems(Vichithrai: rathnabhEdhai: virachitha navabhAgA).You are delinated by boundaries made up by many , broad lines ( Thvam vividha vithatha rEkhA vyaktha seemA vibhAgA ). You glorify the Bharatha Varsham with its nine divisions linked to the nine sons of Naabhi chakravarhty (nava nAbham MaNdalam PraTayasi). You do this for the benefit of Mumukshus , who wish to attain the lotus feet of the Lord through worship at one of the nine sections of BhAratha Varsham, the Karma BhUmi (Thvam Hari charaNa sarOjam prEpsathAm , archaneeyam nava naabham maNDalam praTayasi ) …(V.S ).
887. விரசித நவ பாகா ரத்நபேதை: விசித்ரை:
விவித விததரேகா வ்யக்தி ஸீமாவிபாகா
ஹரி சரண ஸரோஜம் ப்ரேப்ஸதாம் அர்ச்சநீயம்
ப்ரதயஸி நவநாபம் மண்டலம் பாதுகே த்வம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! பலவிதமான இரத்தினக்கற்களால் ஒன்பது பாகங்கள் உள்ளவளாக நீ ஆக்கப்பட்டாய். உனது பலவிதமான ரேகைகள் காரணமாக அந்த ஒன்பது பாகங்களும் ஒன்பது எல்லைகளாகப் பிரிக்கப்பட்டுள்ளன. ஸ்ரீரங்கநாதனின் திருவடித் தாமரைகளை அடைய விரும்புபவர்களால் வணங்கத்தக்கதான ஒன்பது நாபி கொண்டதால், நவநாபம் என்ற பெயர் கொண்ட மண்டலத்தை நீ ப்ரகாசப்படுத்துகிறாய்.
விளக்கம் – முக்தியை அடைய விரும்புபவர்கள் நவநாபம் என்ற மண்டலத்தை ஆராதிக்க வேண்டும் என்று சாஸ்திரங்கள் கூறுகின்றன. அந்த மண்டலத்தில் ஒன்பது சக்கரங்கள் காணப்படும். இதனைப் பாதுகைக்கு ஒப்பாகக் கூறுகிறார்.
Sloka #888
888. pariNathaguNajAlA pankthiBhirmoUkthikAnAm
bahuviDhamaNirashmigranThibanDhABhirAmA
raGhupathipadharakshE! rAjavAhyasya kumBhE
kalitharuchiraBhUsthvam kApi nakshathramAlA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are seated on the head of the Royal Elephant; the rows of pearls on You are cross linked by the various rays from the gems so that the whole looks like the so-called ‘Nakshatra-mala’, a decorative network of cross links hung on the face of the elephant.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Raghupathi PaadhukE ! You have become the matchless garland of stars seen on the forehead of the royal elephant Satrunjaya through Your rows of pearls tightly woven together wih many rays emanating from Your gems. BharathA placed You on the back of the royal elephant to bring You back to rule the kingdom.(here, Swamy Desikan suggests that the PadhukAs are like the decorative jewelery covering the broad forehead of the royal elephant,which was seen by one and all during the ocasion of the procession before coronation ).
2) SrImath Andavan’s anubhavam: When Bharathan arranged a procession on the back of the royal elephant prior to your ascent to the simhAsanam of the Raghu vamsam, You resembled a garland of stars on the forehead of the elephant. How so? The pearls on You separated by the many gems in between resembled a nakshathra Maala, where the pearls are the stars and the colored knots in between to make the necklace are the different gems.
3) Oh Raghupathi PadharakshE ! You look like a beautiful necklace consisting of twenty seven stars (Thvam Kaapi abhirAmA nakshathra mAlA abhU: ). You are beautiful with the colored knots ( colored gems) that tie together the pearls (Thvam PariNatha guNajAlA bahuvidha maNi rasmi granthibandha abhirAmA) that gives the appearance of a necklace of stars shining on the forehead of the royal elephant ( Raajavaahyasya kumbhE kalitharuchi: kaapi Nakshathra maalA abhU: )…(V.S).
888. பரிணத குண ஜாலா பங்கிதிபி: மௌக்திகாநாம்
பஹுவிதமணி ரச்மி க்ரந்தி பந்தாபிராமா
ரகுபதி பதரக்ஷே ராஜவாஹ்யஸ்ய கும்பே
கலிதருசி: அபு: த்வம் காபி நக்ஷத்ரமாலா
பொருள் – ரகுவம்சத்தின் அதிபதியான ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய முத்துக்களின் வரிசையானது சரடுகள் போன்றும், அந்த முத்துக்களின் இடையே போடப்பட்ட முடிச்சுகள் போன்று உனது இரத்தினக்கற்களும் உள்ளன. இவை உனது இரத்தினக்கற்களில் இருந்து வெளிப்படும் ஒளி என்னும் கயிறு கொண்டு கட்டப்பட்டுள்ளன. இப்படியாக ரகுவம்சத்தின் அரசர்களுடைய சத்ருஞ்ஜயம் என்ற பட்டத்து யானையின் தலையில் ப்ரகாசமுடன் உள்ள (இருபத்தேமு முத்துக்களால் கோர்க்கப்பட்ட) நக்ஷத்ர மாலையாக உள்ளாய்.
Sloka #889
889. charithaniKhilavrutthischArupadhmAsanasThA
guNanibidithamukthApamkthibaDdhAkshamAlA
saviDhamaDhivasanthI pAdhukE! rangaBharthu:
charaNakamalamantharbimbitham DhyAyasIva
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! When the activities are over, You sit seated on a lotus-pedestal; the row of pearls becomes a necklace of beads, round the neck, to help in counting. The image of the Lotus Feet is reflected on You. It looks as though You perform Yoga in that posture.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UthtamUr Swamy’s anubhavam:Swamy Desikan equates the PaadhukAs (fit for meditation) to an ashtAnga yOgi. All the attributes of the PadhukAs are shown to be seen in the meditator(Yogi). He says : ” Oh PadhukE ! After performing mental restraint (yamam) and religious observances (niyamam), PadhukA sits on the lotus posture (PadmAsanam) and has the meditative chain of beads on its hands made up of lightly knit pearls. PaadhukAs stay close to RanganAthA and meditate
upon His holy feet appearing in its heart lotus”. All these attributes are shared by AshtAnga Yogis meditating on the Lord. Swamy Desikan observes that PaadhukA performs Yamam, Niyamam and PrANAyAmam and sits near the Lord and reflects on the Lord’s holy feet. Thus, the PaadhukAs and Yogis share many features in common so that the Paadhukais can be described as a veritable AshtAnga Yogi.
2) SrImath Andavan’s anubhavam:Oh PaadhukE ! When One sees You sitting immobile next to PerumAl on PadhmAsanam, You appear like one, who has done all required sath-karmAs and is doing manthra japam on PerumAL’s Thiruvadi with a Japa Maalai made up of Pearls.
3) Oh PadhukE ! You are sitting next to RanganAthan ( Thvam Rangabharthu: savidham adhivasanthi). You are sitting on a beautiful PadhmAsanam ( Thvam chAru PadhmAsanasTA ). You are holding in Your hands a japa maalai made of pearls( guNa niBhiDitha mukthA pankthi BhaddhA akshamAlA ). You seem to have completed the performance of all recommended karmAs and controlled ManO-Vrutthis ( nikhila vrutthi: ). What type of Japam are You doing while seated on PadhmAsanam and holding the pearl JapamAlA ? It becomes clear thatYou are meditating on the lotus soft feet of Your Lord reflected inside Your heart lotus ( Thvam antha: BhiBhitham charaNa kamalam dhyAyaseeva)…(V.S).
889. சரிதநிகில வ்ருத்தி: சாருபத்மாஸநஸ்தா
குணநிபிடித முக்தா பங்க்தி பத்தாக்ஷமலா
ஸலிதம் அதிவஸந்தீ பாதுகே ரங்கபர்த்து:
சரண கமலமந்தர் பிம்பிதம் த்யாயஸீவ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸஞ்சாரம் என்னும் அன்றாட கர்மங்கள் அனைத்தையும் செய்து முடித்துவிட்டு, தாமரை மலர் போன்ற ஆஸனத்தில் (பாதபீடம்) நீ பத்மாஸன நிலையில் அமர்ந்து கொள்கிறாய். உயர்ந்த குணங்கள் என்னும் நூலில் கோர்க்கப்பட்ட முத்துக்களின் வரிசையாலாகிய ஜபமாலையை அணிந்து கொள்கிறாய். ஸ்ரீரங்கநாதனுக்கு மிகவும் அருகில் அமர்ந்து கொண்டு, உன்னுள்ளே பிரதிபலிக்கும் அவனது திருவடித் தாமரைகளைத் த்யானித்தபடி உள்ளாய்.
Sloka #890
890. anupaDhi parirakshEnnEkaputhrABhimAnAdh
BhuvanamidhamashESham pAdhukE! ranganATha:
nijapadhanihithAyAm dhEvi! thiShtan brajan vA
thvayi nihithaBharOBhUth kim puna: svApamrucChan
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka Devi! Lord Ranganatha shoulders the burden of protecting all beings. He does it all by Himself. He does it without expecting any return, unlike what is usually the world’s habit. The love, care, and concern that He bears in respect of each individual being, is the same as one (or He) would show towards an only son. The magnitude of His burden can now be imagined. He has perhaps, this on His own shoulder when seated. But by simple logic He may be regarded as entrusting the whole to You; when He is asleep. When standing or walking, the whole weight of His is borne by You along with His burden of world-protection. Could one say that He bears the weight of yours, while walking? You protect the Feet and that enables the Lord to walk! While He is asleep, You bear Him as Adisesha. Thus Your role as the role of Azhvar and Acharyas offering correct guidance to people, is so much cardinal that the Lord chooses incumbents for the assignments after elaborate testing. The worth of sadhacharyas has to be understood in this spirit.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UthtamUr Swamy’s anubhavam: Oh Devi PadhukA ! RanganAthA carries the weight of the Universe in the spirit of a father caring for His only son. Without any incentive but purely out of His compassion, He places His feet inside You(PaadhukAs) and the burden of carrying the load of the universe falls on You as well. Thus, You help Him to carry the burden, when He is standing or walking .When He engages in Yoga nidhrA, the entire burden of carrying the load of the universe falls completely on You. During His sleep, You carry the weight of AdhisEshan. The Lord sleeps now without any worry knowing that You are in charge as His representative .
2) SrImath Andavan’s anubhavam: Oh PaadhukE ! Lord RanganAthan protects the world without expecting anything in returm and displays the same affection a parent shows for his only son. This Lord of SrIrangam places the responsibility of protection of the world on the capable PaadhukAs, whether He is at His sannidhi or on sanchAram. If Lord RanganAtha acts this way during His wakeful hours, one can readily imagine that He assigns the protection of the world with the Paadhukais , when He engages in nidhrA. Therefore, Oh PaadhukE ! You are the One, who bears the responsibilities of protecting the world at all times.
3) Oh PadhukE! Lord RanganAtha protects the world without any wavering like the Father, who protects his son without seeking any rewards ( RanganAtha: asEsham bhuvanam yEka-puthra-abhimAnAth anupadhi parirakshan iva).During the time of sanchAram or otherwise, Lord RanganAtha places the responsibility of protecting the world with You standing close to His Thiruvadi ( Thishtan vrajanvA RanganAtha: nija padha nihithAyAm Thvayee nihitha bhara: abhUth). If this were to be so during His wakeful hours, what is to say about the protection of the world, when He sleeps (svApam rucchan kim puna: )? Yes, Ofcourse! He entrusts You with that protection as well …(V.S).
890. அநுபதி பரிரக்ஷந் ஏக புத்ர அபிமாநாத்
புவநம் இதம் அசேஷம் பாதுகே ரங்கநாத:
நிஹ பத நிஹிதாயாம் தேவி திஷ்டந் வ்ரஜந் வா
த்வயி நிஹித பரோ அபூத் கிம் புந: ஸ்வாபம் ருச்சந்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஒரு புத்திரன் மட்டுமே இருந்தால் அவனிடம் பெற்றவர்களுக்கு எத்தனை ப்ரியம் இருக்குமோ அது போன்று அனைத்து லோகங்களையும் ப்ரியமாகக் காப்பாற்றியபடி ஸ்ரீரங்கநாதன் உள்ளான். அவன் நிற்கும்போதும், நடக்கும்போதும் தனது ராஜ்ய பாரத்தைத் திருவடியில் உள்ள உன் மீது வைக்கிறான். அவன் உறங்கும்போதும் இப்படி செய்வதைக் கூறவும் வேண்டுமோ?
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
