Sloka #901
Nithyam Ranga Kshithipathy padhanyAsa dhanyAthmanasthE
sinjA-nAdham sravaNa madhuram PaadhukE dheergayantha:
kaalE tasmin karaNa-vigama klEsajAtham vihanyu:
santhApam nasthruNa tuLaseegandhinO gandhavAhaa:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are most fortunate self to be in contact with the Lord’s feet at all times. When Your melody-rich sound is generated, it would be heard at longer distances, as blown by the wind. So also the rich fragrance of the TuLasi on the Lord is brought about by the wind. That wind is cool. May You grant us a boon that at the critical moment of death, You will see that the melody, fragrance and coolness propagated through the wind reach us so as to remove the agony felt in all our limbs.
Special Notes from Sri. U.Ve. V. Sadagopan
1.UtthamUr Swami’s anubhavam: Oh PadhukE! RanganAthA’s union with You through His holy feet makes You blessed in every way. Your pleasing Naadham, when You serve Him is the most auspicious sound to hear. That sound is blended with the fragrance of TuLasi leaves adorning Your Lord’s feet and is spread by the winds far and wide. The combination of that Naadham and fragrance removes the afflictions of ours at the time of our departure from this world.
2. Srimath Andavan’s anubhavam: This slOkam reminds one of the ease of departure from this world for a paramaikAnthi through rememberance of Bhagavath-BhAgavatha-AchArya vishayams. Anthima smaraNam and SraVaNam for the joyous journey to SrI Vaikuntam with the help of Bhagavath- BhAgavatha SmaraNam is highlightd here. The pains and pangs of sorrow associated with the last moments on this earth are banished through such anusandhAnams and sights.
Swami Desikan prays here for the blessings of hearing the PaadhukA Naadham, the experience of contact with the cool and fragrant TuLasi used in PaadhukA worship during His last moments.
3. The extraordinary good fortune of experiencing the Paadhukais during one’s last moments are celebrated here. Oh PaadhukE! You have the eternal association with the sacred feet of the Lord of Ubhaya VibhUthi and have attained fulfilment in this janmam (Ranga-kshithipathi padha nyAsa dhanya aathmana: tE). During the last moments on this earth, Our minds will be agitated over the loss of eye sight and hearing et al (Tasmin kaalE Na: karaNa vigama klEsa jAtham santhApam). You should remove (vihanyu:) that klEsam (KaraNa KaLEbharam) fully through Your deliberate acts of making us hear the delectable Naadham arising from your bells (tE SravaNa madhuram sinjAnAdham) indicating Your sanchAram with Your Lord towards us. You should let us inhale the fragrant breeze arising from the young TuLasi leaves on You (taruNa TuLasee gandhina: gandhavAha: ). These welcome experiences will banish our klEsams during the anthima kaalam.
901. நித்யம் ரங்க க்ஷிதிபதி பதந்யாஸ தந்ய ஆத்மந: தே
சிஞ்ஜாநாதம் ச்ரவண மதுரம் பாதுகே தீர்க்கயந்த:
காலே தஸ்மிந் கரணவிகம க்லேசஜாதம் விஹந்யு:
ஸந்தாபம் நஸ்தருண துளஸீகந்திநோ கந்தவாஹா:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னுடைய இன்மையான நாதம் என்பது ஸ்ரீரங்கநாதனின் ஒவ்வொரு அடிவைப்பிலும், மேலே ஓங்கிய சிறப்பை அடைகிறது. இந்த நாதத்தை வெகுதூரம்வரை கொண்டு செல்லும் காற்றானது, தன்னுடன் ஸ்ரீரங்கநாதனின் திருவடியில் உள்ள துளஸியின் நறுமணத்தையும் சேர்த்து கொண்டு செல்கிறது. இப்படிப்பட்ட காற்றானது மரணத்தின் பிடியில் நிற்பவர்களின், இந்த்ரிய அழிதலால் உண்டான வேதனைகளை மாற்றி, அவர்களின் துன்பங்களை நீக்க வேண்டும்.
Sloka #902
SamsAradhva srama-pariNathAm samsrithAnAm janAnAm
tApam sadhya: samayithumalam SaarngiNa: PaadhukE Thvam
ChandraapeeDE praNamathy navAm chandrikAm aapiBadhbi:
dhArA niryath salila-kaNikA seekaraiscchandrakAnthai:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Lord”s PaadhukA! Siva who has the moon on his head is bent low before You in great respect. The moonstones on You shed torrents of water by the effect of the moon. A drop of water is adequate to remove the agony suffered by people by reason of going round and round the wheel of Samsaara.
Special Notes from Sri. U.Ve. V. Sadagopan
1.UtthamUr Swami’s anubhavam: In the earlier verse, Swami Desikan pointed out that the PaadhukAs drive away the samsAric afflictions by reducing their heat. Since water is important to reduce the heat, He states that the PaadhukAs have also that element of water in them. He says: “Oh Paadhukais of SaarangapANi! When MahEswara with His crescent Moon decoration bows before You, the rays of moon fall on the chandrakAntha stones and produce a stream of water that removes the fatigue of the people affected by the heat of SamsAric afflictions”. ChandrakAntha stones are known to produce water, when Moon’s rays fall on them.
2. Srimath Andavan’s anubhavam: SamsAris wander in the torrid desert of Taapa Thrayam, shrivel from the heat and rush to the side of the most merciful PaadhukAs and perform Prapatthi. The ever-compassionate Paadhukais of the Lord of SrIrangam removes the fatigue of the SamsAris and frees them from their sufferings. How does it quench the heat of SamsAram? PadhukAs have chandhrakAntha gems on its surface. When MahEswaran prostrates before the Paadhukais, the rays from the crescent Moon on MahEswaran’s head fall on the ChandrakAntham and cause storage of copious amounts of water inside them. With their unique property to drink in Moon’s rays and transform them to water, they accomplish this storage of water. When a suffering SamsAri does Prapathti, the water from the ChandrakAntham comes to His rescue and quenches his samsAric tApams.
3. MahEswaran has the crescent Moon as His head aabharaNam (ChandrapeeDam vahathi). When He prostrates before the Paadhukais, the cool rays from the new crecent Moon fall on the ChandrakAntham gems on the Paadhukais; these gem stones drink up (transfrom) the moon beams and store up the water inside them (navAm chandrikAm aapiBadhbhi: dhArA niryath salila karNikaa seekarai: ChandrakAnthai: ). When the samsAris scorched from the tApa trayam approach the Paadhukais and perform prapatthi, the cool water from the ChandrakAntham gems quenches instantaneously the
samsAric afflictions (Taapa thrayam sadhya samayithum alam).
902. ஸம்ஸாரத்வ ச்ரமப்ரிணதம் ஸம்ச்ரிதாநாம் ஜநாநாம்
தாபம் ஸத்ய: சமயிதுமலம் சார்ங்கிண: பாதுகே த்வம்
சந்த்ராபீடே ப்ரணமதி நவாம் சந்த்ரிகாம் ஆபிபத்பி:
தாரா நிர்யத் ஸலில கணிகா சீகரைச் சந்த்ரகாந்தை:
பொருள் – சார்ங்கம் என்ற வில்லைக் கொண்ட பெரியபெருமாளின் பாதுகையே! சந்த்ரனைத் தலையில் கொண்ட சிவன் உன்னை வணங்கும்போது, அந்த நிலவின் ஒளி ழுழுவதையும் உன்னில் பதிக்கப்பட்ட சந்த்ரகாந்தம் என்ற கற்கள் குடித்துவிடுகின்றன. (சந்த்ரகாந்தம் என்ற இரத்தினக்கற்கள் மீது நிலவின் ஒளிபட்டவுடன், அவற்றிடம் இருந்து நீர் வெளிப்படும் என்பர்). இதனால் அந்தக் கற்கள் தங்களிடம் இருந்து தாரைதாரையாக நீர்த்துளிகளைப் பெருக்கியபடி உள்ளன. இந்த நீரானது ஸம்ஸாரம் என்ற வழியில் உள்ள பாலைவனத்தில் ஏற்படும் சிரமம் நீங்கும்படியாக தாகத்தை (வேதனையை) அடக்கி விடுகிறது. இப்படியாகத் துன்பம் போக்குபவளாக உள்ளாய்.
Sloka #903
vajrOpEthAm valabhidhupala-syAmaLam manjughOshAm
mukthAsAraam madhura-chapalAm veekshya VishNO: padhE ThvAm
harshOthkarshAth upari chalayan PaadhukE ChandrakAntham
dhatthE nithyam dhrutha ghanaruchi: tANDavam NeelakaNDa:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Padhuka! You have diamonds on You; have blue gems too; You shine with the pearls on You; You move about in a gentle, captivating manner with a sweet melody; You are at the feet of the Lord; You gladdeen Siva (Nilakanta).
Oh PaadhukA! The cloud of the rainy season are dark bluish like the sapphires on You. they shed streams of water like pearls. These clouds move in AakAsam (VishNu Paadham) and send out thunderous noise and briliant lightning. On seeing these rain-laden clouds, the peacock and Sivan (with blue hue in their necks) become joyous and perform a dance of joy. The peacock’s dance is seen through the movements of its feather tips.Siva”s dance leads to the crescent moon on his jadai moving in a manner consistent with his dance.
Special Notes from Sri. U.Ve. V. Sadagopan
1.UtthamUr Swami’s anubhavam: In the previous verse, Swami Desikan referred to the special stone known as Chandra Kaantham. The word Chandra KanthA has another meaning (viz), the tail of peacock. Swami Desikan develops here that idea further. He says: “Oh PaadhukE! Paramasivan dances with joy, when He sees You. In this context, He is like the peacock, which sees the rainy clouds. He sees You with the sapphires and adamantines along with the pearls that decorate You.As He bows before You standing at the feet of Your Lord and gets joyous and performs a dance that shakes the crescent Moon on His head”.
2. Srimath Andavan’s anubhavam: Maheswaran is the foremost among the devotees of SrIman NaaryaNan. Hence, He is selected by Swami Desikan as the visEsha Bhaktha Janam, who uses Naama Sankeerthanam and dancing to celebrate the glories of the Lord’s Paadhukais. Like the peacock that gets inspired to dance at the sight of dark, rain-laden clouds and the sound of the thunder, MahEswaran gets inspired by the sight of the dark blue sapphires on the Paadhukais as well as by the majestic naadham of the Paadhukais as it engages in SanchAram with the Lord on top of them. MahEswaran breaks in to an outburst of dance as the peacock in the rainy season.
3. The “harshOthkarsham” (the outpouring of Joy) of MahEswaran on the darsanam of the Paadhukais with intense blue sapphires (valabhidhupala shyAmaLaam) generating sweet nAdham during their movement (manju ghOshAm) inspires Him to break into a brisk dance (TaaNDavam); that dance makes the tip of the crescent Moon on His matted locks move in rhythm (upari chandraka antham chalayan).
The joyous MahEswaran breaking in to a dance is compared to the peacock elated at the sight of the rain-laden clouds (ghanE ruchi: NeelakaNDa iva). Both MahEswaran and the peacock have blue throats (NeelakaNDa:). Rain clouds are associated with thunder (Vajram), whereas the Paadhukais have the adamantine stones (vajram). Rain cloud is dark blue (ShyAmaLA) and the Paadhukais have the dark blue hue from its sapphires (Valabhidhupalam). Both have beautiful sanchAram. With all these features in common, both MahEswaran and peacock engage in their joyous dances. One dances at the sight of the Dhivya PaadukAs and the other at the sight of rain-bearing clouds.
903. வஜ்ர உபேதாம் வலபிதுபல ச்யாமளாம் மஞ்ஜுகோஷாம்
முக்தாஸாராம் மதுரசபலாம் வீக்ஷ்ய விஷ்ணோ: பதம் த்வாம்
ஹர்ஷ உத்கர்ஷாத் உபரி சலயந் பாதுகே சந்த்ரகாந்தம்
தத்தே நித்யம் த்ருத கநருசி: தாண்டவம் நீலகண்ட:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உனது வைரக்கற்கள் இடி போன்று உள்ளன; இந்த்ரநீலக்கற்கள் எங்கும் கறுத்து காணப்படுகின்றன; இனிமையான நாதம் என்பது மெல்லிய சப்தத்துடன் உள்ளது; முத்துக்களால் சிறப்புற்று உள்ளாய் (இந்த முத்துகள் மழைத்துளி போன்று உள்ளன); அழகான உனது அசைவுகள் மின்னல் போன்று காண்படுகின்றன. இப்படியாக நீ மழைக்காலம் போன்றே ஸ்ரீரங்கநாதனின் திருவடிகளில் காணப்படுகிறாய். இதனைக் கண்டு வணங்கும் சிவன் (மயில்), தனது பிறைச்சந்த்ரனை (தோகையை) எப்போதும் மெதுவாக ஆட்டியபடி, எப்போதும் ஆனந்தத்தாண்டவம் ஆடுகிறார் (மயில் ஆடுகிறது). அதாவது, மழைமேகம் கண்ட மயில் ஆடுகிறது என்பதையும் ச்லேடையாகக் கூறுகிறார்.
Sloka #904
904. shrIrangEndhOscharaNakamalam thAdhrusham DhArayanthI
kAlE kAlE saha kamalayA klrupthayAthrOthsavashrI:
gathvAgathvA svayamanugrahadhvAramunnidhranAdhA
poUrAnnithyam kimapi kushalam pAdhukE! prucChasIva
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You bear the Lotus Feet of the Lord, of such a great reputation as to be resorted to by all worlds as the sole resort for rescue! You move about in every procession, making Lord Ranganatha walk through streets, along with His consort. You pause at every doorstep and emit a melodious note. Is it that You enquire of the occupants, in Your great concern, ‘Are You all right! Hope there is no problem’.
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Oh PaadhukE ! The Lord of Srirangam, who makes everyone’s heart joyous travels around Srirangam with His consort and is supported by You during those festive occasions . You are exhilirated by the act of bearing His lotus feet and You enter each house on His route and through Your delectable naadham inquire after the well being of the residents of those houses.
2. SrImath Andavan’s anubhavam: This slOkam is based on SrImad RaamAyaNam, where Lord Raamachandra during His Raama Raajyam stopped at all the houses of citizens to inquire about their Yoga KshEmams after His temporary absences from His RaajadhAni (samgramAth punarAgathya kusalam pariprucchathi). After each sanchAram for dhushta nigraham and sishta paripAlanam as well as Uthsavams, Lord RanganAtha stops at the houses of the citizens of SrIrangam and inquires about their well being and accepts their upachArams. This is a manifestation of His matchless Dayaa and is enabled by the PaadhukAis, which transport Him on these rounds of travel.
3. The sacred Paadhukais engaged in a noble mission of assisting its Lord are introduced as the glorious Ones facilitating the kusala prasnam of Lord RanganAtha at each of the houses of the citizens of Srirangam during the annual, Monthly uthsavam times and other sanchArams.
The padha prayOgams of Swamy Desikan here are exceptionally meaningful. This is brought about brilliantly by SrImad AakkUr AaNDavan in His commentaries :
(a)” SrI RangEndhu:”: SrI RangarAjan is qualified with the “Indhu” sabdham to remind us of His cool , nectarine DayA Svaroopam. He creates aanandham in us through His darsana prApthi.
(b) “ThAdhrusam”: This word is used to refer to the Paadhukais of such glories as celebrated in the VedAs. Bhagavan”s glories (Roopam, GuNam, Vaibhavam, Supermacy/Parathvam) are well documented by the Veda manthrams. Paadhukais are the accompaniment and anuroopam of the Lord of such vaibhavam (ThAdhrusam Vaibhavam) and share His many
glories as His SadAchAryan.
(c) ” KamalayA saha kluptha-YaathrOthsava SrI:” : The Lord’s Paadhukais (SadAchAryAs) and MahA Lakshmi are aj~nAtha nigraha Svaroopis (Those who are not known for their anger or punishment in contrast to their Lord, who can get quite angry over the trespasses of the rules of His SaasthrAs). They are eager to rush to protect the offending jeevans from their Lord’s anger as avasara pradheekshars. They travel with Their Lord to create an excuse (VyAjamAthra
saapEkshathvam ) to protect the bhaddha jeevan from the wrath of Their Lord .
(d) ” Gathva GathvA “: Their ( Paadhukai’s) Vaathsalyam and KaaruNeekathvam propels it to take Their Lord from house to house for the chEthanams to recieve Lord RanganAthA’s blessings and KaDAksha anugraham. Normally, it should be the other way around and the ChEthanams are expected to rush to the Lord’s side to recieve His blessings. The concern and the display of the sense of urgency by the Padhukais brings the Lord to the house fronts of the citizens of SrIrangam.
(e) ” unnidhra-naadhA “: Customized kusala pracchnam is made instead of the general purpose inquiry about the welfare and kshEmam of the citizens .
(f) Svayam: Instead of sending some one else in its place to enquire about the well being of the citizens , the Paadhukais comes in person and inquires after their yOga KshEmam.
904. ஸ்ரீரங்க இந்தோ: சரணகமலம் தாத்ருசம் தாரயந்தீ
காலே காலே ஸஹகமலயா க்லுப்த யாத்ரோத்ஸவஸ்ரீ:
கத்வா கத்வா ஸ்வயம் அநுக்ருஹ த்வாரம் உந்நித்ர நாதா
பௌராந் நித்யம் கிமபி குசலம் பாதுகே ப்ருச்சஸீவ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அனைத்து உலகங்களும் சரணம் அடைவதற்கு ஏற்றதான ஸ்ரீரங்கநாதனின் தாமரை மலர் போன்ற திருவடிகளைத் தாங்கி நிற்கிறாய். அந்தந்த காலங்களில் ஸ்ரீரங்கநாதன் தனது பிராட்டியுடன் கூடியவனாக திருவரங்கத்தின் திருவீதிகளில் வலம் வருதல் என்ற சிறப்பை நீ உண்டாக்குகிறாய். ஒவ்வொரு வீட்டின் வாசலிலும் நீ உனது நாதங்களை எழுப்பியபடி உள்ளாய். இதனைக் காணும்போது, அன்றாடம் திருவரங்கத்து மக்களிடம் சென்று, அவர்கள் நலம் விசாரிப்பது போன்று தோன்றுகிறது.
Sloka #905
905. chathuravihAriNIm ruchirapaksharuchim BhavathIm
manasijasAyakAsanaguNOchithamanjuravAm
anupadhamAdhriyEmahi mahEndhrashilAmahithAm
haricharaNAravindhamakarandhamaDhuvrathikAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are like a female beetle hovering around the Feet-lotuses of the Lord! You excel in walking gait; Your sides are beautiful; You emit a note melodious like the chord-striking arrow of Kama. You possess sapphires; like You, the beetle comes round and round; with beautiful wings, black colour, and sweet melody. May we pay respectful homage to You at all times!
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Oh PaadhukE ! We salute You as the blue female bee, who drinks the honey from the lotus feet of Your Lord. You are like the sweet sounding bee made up of Your blue rows of sapphire, which pushes the flower arrows of ManmathA and imbues them with a sweet sound caused by Your exertions during the sanchArams. You serve as the chord of his bow made of Sugarcane plant.
2. SrImath Andavan’s anubhavam:Oh PaadhukE! Your dark blue hue arising from the sapphires on You make You resemble a female blue bee in deep love with Your Lord. You seem to live and thrive by the honey flowing out of the lotus feet of Your Lord. For You that anubhavam of Your Lord’s sacred feet seems to be the JeevAdhAram (basis for existence), BhOgyam ( enjoyable entity) and pOshakam(nourishment). Your abhinivEsam (intense desire) for Your Lord, viraha vyasanam (sorrow on seperation from Your Lord) and ananya gathithvam (not desiring any one else as means and phalan except Your Lord) are manifestations of Your PathivrathA Dharmam. When You as a female bee
are engaged in speedy flights , your movement looks like a moving dark line reminding us of the chord of ManmathA’s bow.
3. Swamy Desikan celebrates the many vaibhavams of Paadhukais of the Lord and states that we will refelct on that Vaibhavam every second : “Hari CharaNa aravindha makarandha madhuvrathkAm Bhavatheem anupadham aadhriyEmahi “. Here PaadhukA identifies the Paadhukais as the bee (MadhuvrathikA ) for the honey (makarandham) flowing from the lotus feet of the Lord (Hari CharaNam ). Swamy Desikan visualizes the Vaibhavam in number of ways in this slOkam : ” Chathura vihAriNee” (very skilled movements) , “Ruchira paksha ruchi ” ( beautiful golden lustre of the sides ) , delectable sound as the sound generated by the chord from the bow of ManmathA ( manasija sAyakAsana guNa uchitha manju svAm) and have the kaanthi reminiscent of sapphires (MahEndraseelaa mahithAm).
905. சதுர விஹாரிணீம் ருசிர பக்ஷருசிம் பவதீம்
மநஸிஜ ஸாயகாஸந குணோசித மஞ்ஜுரவாம்
அநுபதம் ஆத்ரியேமஹி மஹேந்த்ரசிலா மஹிதாம்
ஹரி சரணாரவிந்த மகரந்த மது வ்ரதிகாம்
பொருள் – ஸ்ரீரங்கராஜனின் பாதுகையே! மிகவும் நேர்த்தியான ஸஞ்சாரம் கொண்டவளாக உள்ளாய்; உனது அழகான பக்கங்கள், ஒளி வீசும் இறகுகள் போன்றே உள்ளன; மன்மத வில்லின் நாண் எப்படி ஒலிக்குமோ அது போன்று உனது நாதம் இனிமையாக உள்ளது; இந்த்ரநீலக்கற்கள் மூலம் மிகவும் பெருமை பெற்று, கறுத்தும் உள்ளாய். இப்படியாக ஸ்ரீரங்கநாதனுடைய திருவடித் தாமரைகளில் உள்ள மதுவை எப்போதும் பருகியபடி உள்ள பெண் வண்டு போன்ற உன்னை, நாங்கள் ஒவ்வொரு நொடியிலும் வணங்குவோம்.
Sloka #906
906. kanakaruchA jatAmuragamoULimaNIn maNiBhi-
sthridhivatharangiNIm tharaLamoUkthikadhIDhithiBhi:
kutilathayA kvachicChashikalAmaDharIkuruShE
muraripupAdhukE! puraBhidha: shirasA viDhruthA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Lord’s Paaduka! When You are placed on the head of Siva, everything of his is below You. Apart from that You outdo him in every detail too! Your golden lustre defeats his hairlocks; Your gems, the gems of his serpents; Your pearls with water-current, his Ganga; the curve on Your back, his moon-digit. You are any day excellent!
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Oh PaadhukkAs of the Lord , which destroyed the asuran, MurA ! When Maheswaran wears You on His head , You outshine all the objects there with Your lustre and beauty. Through Your golden lustre, You surpass the lustre of His matted locks. The lustre from Your gems outshine the brilliance of the diamonds on the hoods of the serpents residing there. With the limpid lustre of Your pearls, You surpass the tranquil and limpid beauty of GangA there. Through Your slight curvature on Your back, You win over the crescent Moon in Your beauty. You put all those objects on MahEswarA’s head in the second place.
2. SrIMath Andavan’s anubhavam: The supermacy of MurAri’s Paadhukais over the Thripura SamhAri ( MahEswaran) in all the areas of aathma guNams is the subject of this slOkam. MahEswaran wears with humility the Paadhukais of the Lord on His head, which already has red matted locks , rathnams on the heads of the Snakes adorning His head and the lustre of the waves from GangA river and the crescent Moon. When the Paadhukais sit over the head of MahEswaran, the lustre from the gold on the Paadhukais outshines the burnt reddish hue of the matted locks. It becomes like a lamp in front of the Sun. The red rubies on the Paadhukais outshine the gems on the heads of the snakes. The white lustre associated with the rolling waves of GangA are outstripped by the lustre emanating from the pearls on the PaadhukAs. The slightly bent middle portion of the PaadhukA exceeds in beauty the crescent Moon’s lovely shape. The Lustre from the Gold is symbolic of Brahma tEjas; the Rathnams allude to the SrI Sookthis of the Paadhukais (Swamy NammAzhwAr). The slightly bent state in the middle of the Paadhukai represents the aathma guNams of humility and AnushtAna sampath. This the Paadhukai outshines MahEswaran known for long penance and TapO Bhalam in every aspect of comparison.
3. Oh Paadhukais of MurAri ( Muraripu PaadhukE ) ! You are held with high esteem by Lord MahEswaran ( Purabhida: sirasA vidhruthA).With Your innate guNams and external features , You lower the fittness & Beauty of all objects on Thripura samhAri’s head on which you are resting. These objects are: Kanakarucha (Gold on Paadhukai) Versus JadA kAnthi, PadhukA MaNis versus Uraga MouLi MaNi ( the gems on the hoods of the snakes adorning the Jadai), Tarala mouthika dheedhi (the lustre of the Pearls on the Paadhukais) versus Thrividha TarangiNeem (Ganga river’s waves) and the beauty of the slightly bent shape at the middle of Paadhukai versus the curved crescent Moon (kvachith KutilatayA SasikalAm adharikurushE)….(V.S).
906. கநகருசா ஜடாம் உரகமௌளி மணீந் மணிபி:
த்ரிதிவ தரங்கிணீம் தரள மௌக்திக தீதிதிபி:
குடிலதயா க்வசித் சசிகலாம் அதரீ குருஷே
முரரிபு பாதுகே புரபித: சிரஸா வித்ருதா
பொருள் – முரன் என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் பாதுகையே! சிவனின் தலையால் நீ ஏற்கப்பட்டபடி நிற்கிறாய். அந்த நேரத்தில் – உனது தங்கத்தின் ஒளி மூலம் அவனது சடையின் ஒளி, உனது இரத்தினக்கற்களின் ஒளி மூலம் அவன் தலையில் உள்ள நாகத்தின் தலைமணிகளின் ஒளி, நீரோட்டம் கொண்ட உனது முத்துக்களின் தன்மையால் கங்கையின் மேன்மை, உனது இடை வளைவு மூலம் அவனது தலையில் உள்ள சந்த்ரகலையின் அழகு ஆகியவற்றைத் தாழ்ந்து போகும்படிச் செய்கிறாய்.
Sloka #907
907. kAlE thalpaBhujangamasya Bhajatha: kAShTAm gathAm shEShathAm
mUrthim kAmapi vEdhmi ranganrupathEschithrAm padhathradhvayIm
sEvAnamrasurAsurEndhramakutIshEShApatIsangamE
mukthAchandhrikayEva yA praThayathE nirmOkayOgam puna:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The Paaduka reaches the extreme border of servility to the Lord Rangaraja, (Seshatva-Kashta), when He is on his strolls and tours. Then one wonders whether the Paaduka is only another nonpareil form of Adisesha who serves as the couch for the Lord to recline on. But then interestingly enough, when deva or asura chiefs come to serve and bow low before the Lord, a garment is tied round their crown (as parivattam or Seshavastram) and Paaduka is placed on them, when it looks almost like the pulled-out skin of Adisesha. Why it even looks like a band of rays from the pearls of the Paaduka!
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam:Oh PaadhukE ! When I see Your brilliance caused by Your cluster of pearls, I am reminded of You as AadhisEshan, who has just shed His skin and is white all over . When I see the colored cloth tied around the heads of DevAs prior to placing You ( SatAri) there, I am once again reminded of AdhisEsha united with His colorful skin again. You are indeed an incarnation of AdhisEsha, the bed of the Lord.
2.SrImath Andavan’s anubhavam:The emphasis in this slOkam is on sEshathva Kaashtai ( boundary or limit of the Paadhukai being a servant/sEshan to the Sarva SEshi, SrIman NaarAyaNan. Those like the Paadhukai (Swamy NammAzhwAr) are Sarva Vidha Poojyars( worshippable by all means). Paadhukais are considered as another avathAram of AdhisEshan here engaged in serving the Lord during His various sanchArams.
3. Swamy Desikan states : adiyEn considers the Paadhukais as another avathAram of AdhisEsshan serving as the Lord’s bed (Talpabhujangamasya kaamapi Moorthim vEdhmi). These wonderful PaadhukAs during their avathAram from AdhisEshan have reached the limit of servitude to the Lord (chithrAm Padhathradhvayeem sanchAra kaalE kAshtAm gathAm sEshathAm abhajath ). There are two reasons to arrive at the conclusion that the Paadhukais are the incarnation of AdhisEshan: (1) It is like a silver mountain (RajathAdhri nibham ) in hue resembling AdhisEshan’s own color . This arises from the huge
amounts of Pearl embellishing the surface of the Paadhukais (2) When the Paadukais are placed on the heads of the DEvAs, it sits on top of the Parivattam (SEsha Vasthram ) and look slike a veritable AdhisEshan ….(V.S).
907. காலே தல்பப புஜங்கமஸ்ய பஜத: காஷ்டாம் கதாம் சேஷதாம்
மூர்த்திம் காமபி வேத்மி ரங்க ந்ருபதே: சித்ராம் பத த்ரத்வயீம்
ஸேவா நம்ர ஸுராஸுரேந்த்ர மகுடீ சேஷாபடீ ஸங்கமே
முக்தா சந்த்ரிகயேவ யா ப்ரதயதே நிர்மோகயோகம் புந:
பொருள் – ஸ்ரீரங்கராஜனின் பாதுகையே! வியப்பை அளிக்கவல்ல ஸ்ரீரங்கநாதனின் பாதுகைகளான உங்களை அவனது ஸஞ்சார காலத்தில் அடிமைத்தனத்தின் எல்லைக்கே செல்வதால், அவனுடைய படுக்கையான ஆதிசேஷனின் உருவமே என்று எண்ணுகிறேன். ஸ்ரீரங்கநாதனை வணங்கி நிற்பவர்களான தேவர்கள் மற்றும் அசுரர்களின் தலைகளில் உங்களை வைக்கும்போது உங்கள் முத்துக்களின் ஒளியானது பரிவட்டம் போன்று காணப்படுகிறது. மேலும் அவர்களின் தலையில் உள்ள பரிவட்ட வஸ்த்ரத்துடன் இந்த ஒளியும் இணையும்போது, உரித்த நாகத்தின் தோல் போன்று காணப்பட்டு, ஆதிசேஷனை நினைவுபடுத்துகிறது.
Sloka #908
908. chandhrapIdashiKhandachandhrashiKharachyOthathsuDhAnirJhara-
sthOkAshliShtasurEndhrashEKhararaja:shtyAnAm sthuma: pAdhukAm
brahmasthambaviBhakthasImaviviDhakshEthrajnasargasThithi-
DhvamsAnugrahanigrahapraNayinI yA sA kriyA rangiNa:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
We pray to the Paaduka, closely set and perfect in form; which bears the pleasing nectar drops from Siva’s moon and the pollen dust from the flowers on the heads of deva and asura chiefs, when they bend their heads closely to the Paaduka; which is to be regarded as the embodiment, in solid form, of the Divine Sport of the Lord Ranganatha, intimately interested in the role (entrusted to it), regarding creation-protection-termination duties, as well as benediction-punishment acts, in respect of all creatures bordered by Brahma at top end and a worm at the bottom end.
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: The nectar flows from the crescent Moon on MahEswara”s head. The stamens (Makarandham) from the flowers of the garlands decorating the heads of the DevAs fall in that nectar resting on top of the Paadhukais and cause the formation of a fragrant paste.When those PaadhukAs start their movement with their Lord , they take excellent care of all the affairs of the sentients and insentients (their birth, protection, punishment for transgressions , anugrahams and their dissolution ). The PaadhukAs become the representative of the Lord in performing these deeds celebrated by the VedAs.
2. SrIMath Andavan anubhavam : The emphasis in this slOkam is that the Paadhukais are the embodiment of the Sankalpa Sakthi of the Lord. Through PaadhukA sambhandham , the sentients including the DevAs gain the four kinds of PurushArTams. The inner meaning is that SadAchArya Sambhandham saves the Bhaddha Jeevans from the cycles of
endless births and deaths.
3.First Swamy Desikan offers His prayers to the Paadhukais, which has on top the suspension/mud formed bt the union of the nectar from the crescent Moon adorning the head of the prostrating MahEswaran and the pollens from the garlands adorning the heads of DevAs bent before them . This flood of nectar from the crescent Moon mingles with the copious pollen dust to form the mud like fragrant suspension on the surface of the Paadhukais (chandra peedA sikhaNDa chandra sikhara chyOtath sudhaa–nirjara sthOkam + SurEndra sEkhara raja: sthyAnAm PaadhukA ). The nectar is intermingled (aaslishtam) with the pollen dust and Swamy Desikan offers His salutations to the Paadhukais displaying such a svaroopam . He recognizes those PaadhukAs as SrI RanganAthA’s Leela Sankalpa Roopam ( manifestation of the Sankalpa
Sakthi ) to bless those dear to Him ( PraNayinee RangiNa: Saa kriyA sakthi). That Sankalpa Sakthi the birth ( Sarga), staying for a while after srushti (sTithi), giving anugraham for the good karmAs (anugraha Sakthi), punishment acording to the dhushkarmAs ( nigraha sakthi) , for all kinds of Jeevans ( Vividha KshEthraJ~na: ) from a blade of grass to the mighty BrahmA…(V.S).
908. சந்த்ராபீட சிகண்ட சந்த்ர சிகர ச்யோத்த் ஸுதாநிர்ஜ்ஜர
ஸ்தோக ஆச்லிஷ்ட ஸுரேந்த்ர சேகர ரஜ: ஸ்த்யாநாம் ஸ்தும: பாதுகாம்
ப்ரஹ்மஸ்தம்ப விபக்த ஸீமவிவித க்ஷேத்ரஜ்ஞ ஸர்க்கஸ்திதி
த்வம்ஸ அநுக்ரஹ நிக்ரஹ ப்ரணியிநீ யா ஸா க்ரியா ரங்கிண:
பொருள் – சிவனின் தலையில் ஆபரணம் போன்றுள்ள சந்த்ரனின் மேல் பாகத்தில் இருந்து பெருகும் அமிர்த அருவியின் துளிகளுடன், தேவர்களின் தலையில் உள்ள மலர்களின் துகள்களும் சேர்ந்து நிரம்பிய ஸ்ரீரங்கநதனின் பாதுகைகளை நாங்கள் வணங்குகிறோம். இந்த உலகில் நான்முகன் தொடங்கி, புல்பூண்டுவரை காணப்படும் பலவகையான ஏற்றத்தாழ்வுகள் கொண்ட உயிர்களின் ஸ்ருஷ்டி, இருப்பு (ஸ்திதி) மற்றும் ஸம்ஹாரம்; இவைகளுக்குக் கிட்டும் கடாக்ஷம் மற்றும் தண்டனைகள் ஆகியவற்றை ஸ்ரீரங்கநாதனின் லீலைகளாக மிகவும் பிரியத்துடன் பாதுகைகள் அல்லவோ செய்கிறாள்?
Sloka #909
909. lakshmInUpurashinjithEna guNitham nAdham thavAkarNaya-
nnijiGhrannigamAnthaganDhathuLasIdhAmOthThitham soUraBham
kAlE kuthrachidhAgatham karuNayA sArDham thvayA chAgratha:
pashyEyam maNipAdhukE! paratharam padhmEkshaNam dhaIvatham
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! My last moment may occur at any time and place. Be that as it may. You will please enable me to envision at that moment: The lotus-eyed Lord with Mahalakshmi, who comes to my location with the conjunction of the jingling anklet sound and Your melody; that my ears would relish to hear; With the fragrance of the Tulasi garland enhanced in its property with the Vedantic odour, that my nose will cherish; These all being supreme; the Lord being Supreme-most.
May I envision that ‘Paratara Daivata’!
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam:Swamy Desikan expresses his personal wish to PaadhukAs in this verse .He says: ” Oh MaNI PaadhukE ! During my last moments of life on this earth , I beg You to come to me with MahA Lakshmi and Her Lord. May I have the blessings of hearing Your delectable sounds due to Your approach along with that that of MahA Lakshmi’s ankle bells ?
Immediately , those sounds will remind me of the auspicious sounds of Vedic recitations. The fragrance of TuLasi from Your Lord’s feet should also become available to me, once the fragrance of VedAs reach my senses. When I sense the approach of Your Lord, Yourself, MahA Lakshmi and Her Lord should become transparent to my eyes. The divine couple
and Yourself should bless me and put my mind to rest and set me on my way to Srivaikuntam.
2. SrImath Andavan’s anubhavam:Here is another request to the Paadhukais from Swamy Desikan for His anthima kaalam (Last moments of His life ). Oh PaadhukE ! During my last moments on this earth , Please bless me to have the experience of listening to Your Naadham as You approach mingled with those of the nAdham from the ankle bells of MahA Lakshmi arriving with Her Lord towards me ! May I smell the fragrance of holy TuLasi worn by Your Lord with eyes reminding us of the beautiful lotus flower ( ” KamapyAsam PuNDareekAksham ” , a lakshaNam of His Supermacy as Para Devathai ).
3. Oh PaadhukE ! Let me have the blessings of hearing Your sunAdham amplified by the sunAdham of MahA Lakshmi’s ankle bells during my last moments ( Lakshmee Noopura sinjithEna guNitham Tava Naadham aakarNayan) . Let me be blessed to enjoy the TuLasi with its Vedic fragrance during those moments ( NigamAntha gandha TuLaseedhAma
uTTitham sourabham aajigran) . May I be blessed to have the SoubhAgyam of the darsanam of the Para VaasudEvan with MahA Lakshmi and Yourself in front of me ( aham kuthrachith kaalE KaruNayA ThayA cha saardham agratha: aagatham parataram PadhmEkshaNam Dhaivatham pasyEyam )…(V.S).
909. லக்ஷ்மீ நூபுர சிஞ்ஜிதேந குணிதம் நாதம் தவ ஆகர்ணயந்
ஆஜிக்ரந் நிகமாந்த கந்த துளஸீ தாம உத்திதம் ஸௌரபம்
காலே குத்ரசித் அகதம் கருணயா ஸார்த்தம் த்வயா சாக்ரத:
பச்யேயம் மணிபாதுகே பரதரம் பத்மேக்ஷணாம் தைவதம்
பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகையே! என்னுடைய அந்திம காலத்தில் – ஸ்ரீரங்கநாச்சியாரின் தண்டையின் ஓசையால் மேலும் அதிகரிக்கப்பட்ட உனது நாதம் கேட்க வேண்டும்; வேதவாஸனை வீசுகின்ற துளஸி மாலையை அதன் நறுமணத்துடன் முகரவேண்டும்; என் மீது மிகுந்த கருணையுடன், உன்னுடன் சேர்ந்தபடி அனைத்த்திற்கும் மேலானவனாகிய, தாமரை போன்ற கண்கள் கொண்ட ஸ்ரீரங்கநாதன் அங்கு வந்து நிற்க, அவனை நான் பார்க்கக் கடவேனாக.
Sloka #910
910. vahathi kshithivyavahithAm sOpi thvAm gathiShu pAdhukE! rangI
kamaTapathiBhujagaparibruDakarivarakulashiKhariBhUmikABhEdhaI:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You hear the person of Lord Ranganatha on You on all His peregrinations. What is striking is that the same Lord wished, so to say, to reverse the role and bear You even on Your walks! So he put mother Earth in between; took the forms, namely, the pivotal base Koorma, Adisesha, the eight cardinal direction-elephants, the principal mountains-all being the Lord (as per the maxim ‘Sarvam Vishnumayam Jagat’) and bore all these and You too!
May I be enabled to bear You on my head!
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Oh PaadhukE ! Like You bear Him on Your back duirng Your Lord’s journeys, He bears You at other times in the guise of bearing BhUmi DEvi. He takes the form of earth-holding tortoise (AadhAra Koormam), AadhisEsha, the elephants of the eight directions, Kula parvathams et al. May I have the blessings of carrying You , who is carried by the Lord Himself on His head?
2.SrImath Andavan’s anubhavam:Bhumi is carried by Aadhi Koormam, AaadhisEshan, the eight elephants guarding the directions and the seven KulAchalams. That BhUmi supports the Paadhukais. It is ultimately the Lord, who as the SarIram for all sentients and insentients. Out of His Vaathsalyam, Soulabhyam, Souseelyam and OudhArya GuNams and His affection for You, the Lord bears You through many His many forms .
3. Oh PaadhukE ! During SanchAra Kaalam, Lord RanganAthan carries You, who is over the BhUmi Piratti that He is carrying ( Sa: Rangee api kshithi-vyavahithaam ThvAm gathishu vahathi). He does so through the many froms (BhumikA BhEdai: vahathi) He takes to carry BhUmi Piratti and Yourself on Her serving as His Paadhukais. These different forms to carry BhUmi Devi by the Lord are: Aadhi Koormam (KamaDa Pathy ), AdhisEshan (Bhujaga PariBhrudan), seven mighty
mountains ( Kulasikhari) and the eight elephants of the directions (Karivara: )…(V.S).
910. வஹதி க்ஷிதிவ்யவஹிதாம் ஸோபி த்வாம் கதிஷு பாதுகே ரங்கீ
கமடபதி புஜகபரிப்ருட கரிவர குலசிகரி பூமிகா பேதை:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னால் தாங்கப்படுபவனாகவே இந்த உலகத்தினரால் ஸ்ரீரங்கநாதன் அறியப்படுகிறான். அப்படிப்பட்ட அவன் தனது ஸஞ்சார காலங்களில் ஆமை, திக்யானைகள், பர்வதங்கள் போன்ற பலவிதமான வடிவங்கள் கொண்டவனாய் உன்னைத் தாங்கி நிற்கிறான்.
Prakeerna Paddhathi SampUrnam
ப்ரகீர்ண பத்ததி ஸம்பூர்ணம்
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
