Sloka #921
921. sA BhUpA rAmapArasThA viBhUpAsthisapArathA
thArapA sakrupA dhuShtipUrapA rAmapAdhukA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh That Paaduka! How potent it is! It constitutes the very extreme limit of a worship-ritual of the Lord, since no such worship is regarded as complete without homage to the Paaduka. It protects the Lord (who is implied in the pranava mantra), during His strolls from thorn and stone. With great pity on us, it drinks off all our defects and sins. So great is Rama Paaduka. It is at the feet of Rama-it is the most delectable object of enjoyment for a soul.
Special Notes from Sri. U.Ve. V. Sadagopan
This verse is set in the chithra Bhandham known as Muraja Bhandham . Muraja means a large drum . Muraja bhandham refers to a verse arranged artificially in the form of a drum . The 32 words of this verse split across four paadhAs consisting of 8 letters each and takes on an architecvture of a long drum with its charactrestric symmetries of the leather ropes seen on the body of the drum:
Saa bhU paa raa ma paa ra sTA vi bhU paa sthi Sa paa ra thaa thaa ra paa Sa kru paa dhu shDi poo ra paa raa ma paa dhu kaa Please enjoy the view of a long drum anchored at third and sixth letters of each of the four Paadhams with the letter "Paa". Please also enjoy another symmetry with the words "ra" , "bhU" , "dhu" and "ma" across the four paadhams.
Meaning of the slOkam is tightly woven in by Swamy Desikan, while constructing this marvellous Muraja Bhandham in the slOkam.
Saa bhUpaa RaamapArsTA vibhUpaasthisapArathaa
taarapaa sakrupaa dhushDipoorapaa Raama paadhukaa
1) UtthamUr Swamy’s anubhavam:Those Raama PaadhukAs are saluted by the VedAs; they are engaged in adoring the Lord’s feet with Their eulogies. The Lord’s PaadhukAs have compassion as its characterestric virtue and drinks up all the dhOshams of its devotees. Those PaadhukAs returned to Raama’s holy feet after ruling the kingdom for fourteen years as the Lord’s representative.
2) SrImath Andavan’s anubhavam:In the previous slOkam, it was suggested that the Paadhukais travelled on their own for fulfilling the prayers of those, who sought its refuge. In this slOkam, the reason is given for such an initiative. The intense compassion (Parama Krupaa) of the Paadhukai is identified as the reason.
The PaadhukAs have many attributes possessed by their Supreme Lord ( Parathva Soochaka Jn~Ana Sakthi Vaibhavams). Instead of hiding them from those who seek thier refuge, the Paadhukais shower them with their intense compassion . AchAryAs are like the Lord’s Paadhukais . They are also deeply rooted in their Lord (Sthira Prathishtai in Para Brahmam) and are under the influence of their Lord to establish His Saasthrams and injunctions.They chase those who advocate nonadherence to veda maargam and defeat their arguments to strengthen the way of the VedAs. (The AchAryaas like the Lord’s Paadhukais remove our sins by casting their kayNA KatAkshams (Tadh dhrushti gOcharaa: sarvE muchyanthE sarva-kilBhishai: ). Among all the auspcious attributes of the AchAryAs and the Paadhukais , the Dayaa guNam is the most prominent one).
3) The key instruction here is : “Saa Raama PaadhukA sakrupA ” (i-e)., The revered Raama PaadhukAs of limitless auspicious attributes have indescribale and intense compassion (DayA) for us. What are some of these auspicious attributes and functions of the PaadhukAs? What indeed are they noted for ?
The Raama Paadhukais unite with the Lord to establish the maryAdhais given to Vedam and our sanAthana dharmam and they protected Bhumi, the middle lOkam , when Raama was away on exile ( bhUpaa Raama pArasTA ). It is established in Raamaa with special recognition and has influence ; They serve as boundary to Raama guNams (Raama PaarasTA ).
The Paadhukais serve as the final limit (yellai nilam, Kaashtai) for Bhagavath upAsanam ( Vibhu: upAsthi sapArathA) . Bhagavan’s dhivyAthma svaroopam is pervasively present everywhere befitting His name as ” Vibhu”. The final point of the UpAsanam of that Lord is Dhivya PaadhukA dhyAnam . One arrives at that final step after travelling step by step thru the stages of : dhivyAthma svarropa dhyAnam, dhivya mangaLa vigraha dhyAyanam , dhivya charaNAravindha dhyAnam culminating in Dhivya PaadhukA DhyAnam. The dhyAnam about the Lord’s Paadhukai is the last among the steps for UpAsana.
The PaadhukAs are also: “Taara paa” . The word “Taara” denotes BhagavAn , who is PraNava Svaroopi. The PadhukAs protect the sacred feet of that Lord and becomes “Taara paa”. It is also “dhrushti poora paa”. Dhrushti stands for dhOshams. Dhrushti poora stands for the abubdant ( flood of ) dhOshams . “Paa” means one who drinks it all . Therefore like the sage Agasthyar , who drank the oceans with one sip from his cupped palm , the Paadhukais through their Mangala dhrushti drinks up all the dhOshams of those , who seek their protection. Those Raama PaadhukAs are intensely compassionate (Saa Raama PaadhukA Sakrupa, SakrupA , SakrupA )…..(V.S).
921. ஸா பூபா ராமபாரஸ்தா விபூபாஸ்தி ஸபாரதா
தாரபா ஸக்ருபா துஷ்டி பூரபா ராமபாதுகா
பொருள் – இந்தப் பூமியைக் காத்தபடி உள்ளாள்; துக்கக்கடலின் கரையாக உள்ள இராமனிடம் உள்ளாள்; ஸ்ரீரங்கநாதனின் உபாஸனத்தின் எல்லையாக உள்ளாள்; ப்ரணவத்தில் பொருளான ஸ்ரீரங்கநாதனை ஸஞ்சார காலத்தில் காப்பாற்றும் தயை கொண்டவள் – இப்படிப்பட்ட இராமனின் பாதுகை நம்மை அனைத்துக் குற்றங்களில் இருந்தும் காப்பாற்றுகிறாள்.
விளக்கம் – இங்கு முரஜபந்தம் என்பது பயன்பத்தப்பட்டுள்ளது. முரஜம் என்றால் உடுக்கு முதலான வாத்யங்களைப் போன்றதாகும். அதனுடைய மூலைக்கு மூலை கட்டப்படும் கயிறுகள் போன்ற அமைப்பை இங்கு காணலாம்.
Sloka #922
922. kArikA na na yAthrAyA yA gEyA asyasya BhAnuBhA
pAdhapA haha siDdhAsi yajnyAya mama sA anjasA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The Lord’s Feet, by their effulgence, would dispel the darkness of all the worlds. For those Feet to go to places, Your help is essential. One will have to praise this unique previlege You enjoy. Nevertheless, You have come here to me, being ready for receiving my ablutions and other kinds of homage. What a wonderful thing!
Special Notes from Sri. U.Ve. V. Sadagopan
The sabdha chithram incorporated in this verse is known as “anathiriktha padha tadhArTaanulOma prathilOmam “.”anathiraktha ” means unsurpassed. AnulOmam stands for natural order and PrathilOmam refers to the reverse order. The sabdha chithram has an unsurpassed symmetry in the sounds that it makes, when read repeatedly:
kaarikA na na yaathraayaa yaa gEyAsyasya bhAnubhA
paadhapaa iha siddhAsi yaj~nyaaya mama saanjasaa
The PrathilOma(Reverse) paadam of this slOkam having the same meaning of the regular(krama) Paadam befitting the sabdha chithram chosen by Swamy Desikan is :
sanjasaa mama yaj~nyaaya siddhAsi paadhapaa
bhAnubhAsyasya yaa gEyA yAthrayA nana kaarikA
1) UtthamUr Swamy’s anubhavam: Oh PadhukE! We have to salute You for Your intensity of resolve to accompany Your Lord in His travels to remove the darkness of ignorance that threatens to engulf the universe, when Dharma is in decline. In this context, You come close, when I meditate on You. I am indeed fortunate and am very happy about Your blessings.
2) SrImath Andavan’s anubhavam: In the previous slOkam, the DayA guNam of the Paadhukais were praised. Their Supreme Lordship in association with their Lord (Parathva Ubhayuktha guNams) overwhelmed Swamy Desikan. He had naicchiyam (discomfort) about his unfitness to approach them. He was about to stay away from the most noble PaadhukAs driven by his feelings that he is anarhan (unfit). The ever-compassionate PaadhukAs rejected this anarhAnusandhAnam by Swamy Desikan and used the guNams of Vaathsalyam, Souseelyam and soulabhyam to win Swamy Desikan back to Them and blessed him to perform AarAdhanam for Them without feeling discomfort. Swamy Desikan responds to that anugraha visEsham and eulogizes the flood of DayA of the PadhukAs and states that he has no more wants in this world. The inner meaning is that SadAchAryAs are pleased with even a small respectful gesture of the totally unfit sishyaas and bless them with lasting anugraham ( kaTamchith upakArENa kruthinaikEna thushyathi).
Swamy Desikan says: Oh PaadhukE , who is responsible for the sanchAram of the Lord and the sarIra yathrais of the Jeevans as well as their Aathma yaathrais ! Your glories shine just like the Sun. You have taken pity on a lowly one like me and have rushed to bless me with the boon of Your worship . This is indeed a matter of great surprise and joy .
3) You are the power behind the three kinds of YaathrAs : Bhagavaan’s SanchArams , the dEha Yaathrais of the chEthanams and the aathma yaathrais of the Jeevans at the time , when their bodies fall down (Yaa Yaathrayaa: na kaarikA na: ) .You are fit for stuthi (praise, adulation , eulogy) because of Your parama KalyANa guNams (gEyA) and shine like the radiant Sun ( BhAnupaa). Just as You protect the Lord’s Paadhams (Asya Paadhapaa asi ) , You stand by to rush quickly (ajamsaa) to my side to be worshipped ( Yaj~nAya siddhasi ) . I am a totally unfit one to come near You and even then,You rush to me even before I could dare to approach You and command me to perform Aaraadhanam for You without hesitation (Asya Paadhapaa Saa mama yaj~nAya ajmasaa siddhasi)…(V.S).
922. காரிகா ந ந யாத்ராயா யா கேயாஸ்யஸ்ய பாதுபா
பாதபா ஹ ஹ ஸித்தாஸி யஜ்ஞாய மம ஸஞ்ஜஸா
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் ஸஞ்சாரத்திற்குக் காரணமாக நீ உள்ளாய்; புகழத்தக்கவளாக உள்ளாய்; சூரியன் போன்ற ப்ரகாசம் கொண்ட ஸ்ரீரங்கநாதனின் திருவடித் தாமரைகளைக் காப்பாற்றும் பாதுகைகளாக உள்ளாய். இப்படிப்பட்ட நீ, நான் செய்யும் ஆராதனையை ஏற்பதற்காக, நீயாகவே என் இருப்பிடம் வந்துள்ளாயே! என்ன ஆச்சர்யம்!
விளக்கம் – இந்த ச்லோகத்தில் அவிசிஷ்ட ப்ரதிலோம பாடம் என்ற அமைப்பில் உள்ளது. இதன் கருத்து – இந்த ச்லோகத்தைத் திருப்பிப் படித்தாலும், இதே பொருளையே அளிக்கவல்லதாகும். இது கீழே உள்ளது:
ஸாஞ்ஜஸா மம யஜ்ஞாய ஸித்தாஸி ஹ ஹ பாதபா
பாநுபா கேயாஸ்யஸ்ய யா யாத்ராயா ந ந காரிகா
Sloka #923
923. sArAGhavA shruthoU dhruShtA pAdhukA sanrupAsanA
salAGhavA gathoU sliShtA svAdhurmE sadhupAsanA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The Paaduka is an excellent dish, delectable for me, to contemplate on-the Paaduka, that shines at the Sruti’s head (It is the subject of the Vedas), the one that was inseparable from Rama, the one that ascended the throne, when Rama went to the forest; the one that stuck to the Lord’s Feet and achieved many things in an easy, listlessly sportive manner. I enjoy relishing that Paaduka!
Special Notes from Sri. U.Ve. V. Sadagopan
The sabdha chithram used here has the architecture of a flying arrow. Hence , it is called Sara Bhandham . It has a sharp front and a distinct tail ; the five of its intermediate parts are linked by four individual aksharAs to form the full body of the arrow a seen below:
I------------------------------------------------ ---- I I sru dhra paa kaa nru I I------------------------------------------------ -----I sa raa gha vaa tau shtaa dhu sa I paa sa naa-------> I------------------------------------------------- -----I I ga sli svaa mE dhu I I------------------------------------------------- ------ I
One can see the symmetry from the slOkam construction:
sarAghavA sruthou dhrashta paadhukA sanrupAsanA
salAghavA gathou yaa gEyA svAdhurmE sadhupAsanA
After reading the first four aksharams (Sa, raa, gha, vaa), one has to go upwards to the next aksharam on the upper line ( sru) and return to the aksharam “tau” found in the middle line and repeat this exercise to get the first line of slOkam.
Next , one has to use the rule that the aksharam “ra” and “la” have no abEdham/difference ( similar to Va-bhayOr abedha: ) .Then the first four aksharams of the first line ( Saraaghavaa )will become “salaaghavaa” as the starting four aksharams of the second line . After this transformation exercise, we have to go past the “salAghavaa ” to the next aksharams through an exercise similar to the above : That will give ” salaaghavaa gathou slishtaa svAdhurmE sadhupAsanA “.
2) SrImath Andavan’s anubhavam:Swamy Desikan says that the supremely noble Paadhukais conferred great blessings on him , who was least fit to recieve them. The Paadhukais made it possible for him to
perform AarAdhanam for Them . Swamy Desikan prays for the development of Parama Bhakthi for Them in this slOkam : ” Oh PaadhukE ! It is not enough that You have become the easily accessible (param sulabham) object of worship ( aarAdhya vasthu) for me but You should reveal to me your many glories and generate Parama bhakthi in me for You.”
3) The Paadhukai is with its Lord in all states ( SarAghavA ) . It is recognized as the inner content of the vedAs( Sruthou dhrushtA). It sat on throne of the lineage of Raghus ( SanrupAsanA). During sanchAra kaalam with its Lord , it has the skills to carry the Lord elegantly and quickly (salAghavA). As a pair, the Paadhukais are never seperated from each other (SlishtA). The Paadhukais are the object of worship by the righteous ( sadhupAsanA). Swamy Desikan’s prayer is : May the Paadhukais become the enjoyable object of my Parama Bhakthi ( SadhupAsanA PaadhukA mE SvAdhu: ) !
The auspicious qualities of the Paadhukais of BhagavAn are: Bhagavath Parathva Saamyam ( Superiority like the Lord through eternal association with Him ), Sruthi PrathipAdhyathvam (being an object of celebration by the VedAs), Bhagavath kaarya nirvAha SaamarTyathvam ( skills in leading the duties assigned by their Lord), LokAnugrahaaarTa sanchAra seelathvam ( Travels for blessing the world), asooyAdhi dhOsha rahithathvam ( state of freedom from malice and other dhurguNams), Parama Maithrathvam ( Extreme friendliness and approachability), SadhupAsyathvam ( fit object for worship by the Righteous). All these noble guNams are also shared by SadAchAryAs.
923. ஸராகவா ச்ருதௌ த்ருஷ்டா பாதுகா ஸந்ருபாஸநா
ஸவாகவா கதௌ ச்லிஷ்டா ஸ்வாதுர்மே ஸதுபாஸநா
பொருள் – வேதங்களால் போற்றப்படுபவள், இராமனுடன் எப்போதும் சேர்ந்தே உள்ளவள், அயோத்தியின் ஸிம்ஹாஸனத்தை அடைந்தவள், ஸ்ரீராமனின் ஸஞ்சார காலங்களில் எளிதாகச் சிரமம் இன்றிச் செல்லக்கூடியவள், ஒன்றுடன் ஒன்று சேர்ந்து உள்ளவள், ஸாதுக்களால் உபாஸனை செய்யப்படுபவள் – இப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகைகள் எனக்கு இனிமையாக உள்ளாள்.
Sloka #924
924. kAvyAyAsThitha mAvargavyAjayAthagamArgakA
kAmadhA jagatha: sThithyaI rangapungavapAdhukA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The path on which the Paaduka travels is shining in brilliance. (Its path is the one following the footsteps of one-namely, Bharata-who went to Rama’s camp, by reason of his having spurned the rulership of the Kosala nation). It is one which grants all that one wants. And the Paaduka of Rama well merits the reputation of being the cause of birth of epics like Ramayana
Special Notes from Sri. U.Ve. V. Sadagopan
The prose order and the word splitting for this verse set in Garuda gathi chakra bhandham is as follows:
” KaavyAya-asTitha- maavarga-vyAja-yaatha-ga-mArgakA ,
kaamadhA jagatha: sTithyai: ranga-pungava-paadhukA ” .
The Garuda gathi chakra Bhandham can be represented in two geometric patters : (1) Four circles with an empty center(inner most) circle and 5 lines starting from the periphery of that inner circle and reaching out to the outtermost circle (2) Five linked lotus petal shaped patterns with a common axis with TWO intersecting triangles formed by lines drawn from the center of those five lotus petals.
The slOkam yielding two types of Garuda gathi chakra Bhandahm has 32 aksharams to form the yanthram . Each paadam has 16 aksharams. Twenty of the 32 aksharas have been included in the formation of the two Garuda gathi chakra bhandhams.Among the twenty , the akshara that is represented twice is “nga: ( R-nga and Pu-nga-va) found in the second paadham .Rest of the aksharams appear only once in the Bhandham , although they may occur more than once in the slOkam .
The aksharam “Kaa” has a special place in this verse. It appears FOUR times at the beginning and the end of each of the TWO paadhams ( kaa-vyAya, Maarga-kaa , kaamadhA and Paadhu-kaa). This aksharam “Kaa” is represented only once in the Bhandham.
The Garuda gathi bhandham is split in to five sectors and each incorporates four aksharAs adding up to a total of twenty . Only “nga” is repeated twice as one of the main aksharAs of the word,”Ra-nga”. The four fold patterns of aksharAs in the five sectors are:
a) kaa, dhu , ma , vyA , (b) dhaa , ja , ga , yaa
c) ta , sTi , thyai , ta: (d) ra , ga , pu , maa
e) nga, rga , paa and va .
In both versions of this Garuda Bhandham , the center is empty.In the second version , the empty space is split in to five triangles. Two intersecting triangles from five points as in many yanthrAs. The outter most structure has five petals with five petals with five apexes. This bhandham is patterned after the flight pattern preferred by Garuda BhagavAn , another transport(Vaahanam) for the Lord like the PaadhukAs.
1) UtthamUr Swamy’s anubhavam: SrI RanganAtha Paadhukais seek the welfare and prosperity of the people of the world and bless them with grains ( annam), other riches and true knowledge (Jn~Anam). Thus , it becomes the object of celebration by the poets.
2) SrImath Andavan’s anubhavam:The intense compassion and deep generosity of the PaadhukAs of the Lord of Srirangam blesses those who appear before Them with great soubhAgyams even if they did not have deep bhakthi towards Them . They bless those devotees with material wealth/Jn~Ana Sampath (thru LakshmI KatAksham), and the wealth of Jan~Anam (Jn~Ana Sampath). Once the Jn~Anam is born among the devotees and they perform SaraNAgathy, then the Paadhukais grant them the Parama purushArTam of Moksham. For us to be familiar with Their Vaibhavam, the Paadhukais incarnate with Their Lord during Vibhava and ArchAvathArams and reveal Their prabhaavam through SrImadh RaamAyaNam ,PaadhukA Sahasram and other Kaavyams/ithihAsams.
3) Oh Rangapungava PaadhukE ! You have the short movements (SanchArams) that lead one quickly to MahA Lakshmi’s Sannidhi for Lakshmi KatAksham ( Maa aavarga vyAja yAtha ga maargakaa). Even through svalpa sanchAram ( limited movements), PaadhukAs are able to confer conscpicous wealth (KaamadhA). For the sake of the auspiciousness of the world, the Paadhukais became the subject matter of Kaavyams.
924. காவ்யாய ஆஸ்தித மாவர்க்க வ்யாஜயாதக மார்க்கா
காமதா ஜகத: ஸ்தித்யை ரங்கபுங்கவ பாதுகா
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைகள் தங்கள் ஸஞ்சாரத்தின்போது, செல்லும் இடங்களில், ஸ்ரீரங்கநாச்சியாரை அங்கு வரவழைப்பதற்குக் காரணமாகி விடுகிறாள் (அங்கு லக்ஷ்மி கடாக்ஷம் உண்டாகிறது). அனைத்து விருப்பங்களையும் அளிக்கவல்லவளாக உள்ளாள். இந்த உலகின் ரக்ஷணத்தின் பொருட்டு, ஸ்ரீரங்கநாதனின் பாதுகைகள், இராமாயணம் முதலான காவியங்கள் தோன்றக் காரணமாக இருந்தாள்.
Sloka #925
925. surakAryakarI dhEvI rangaDhuryasya pAdhukA
kAmadhA kalithAdhEshA charanthI sADhuvarthmasu
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Ranganatha Paaduka- Good Paaduka, it can be referred to, as It does the Devas’ works. It grants whatever one asks for. It issues orders conducive to the society. It passes through good paths. It is divine-in all respects, like the Sruti (Veda).
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s insights: This slOkma is set in “dhvisrungADaka chakra Bhandham “. This slOkma has also 32 aksharams split in to two Paadhams of equal length . This Bhandham uses 24 aksharams made up of 12 duets in two adjascent circles :
surakaaryakaree Devee Rangadhurya-supAdhukA
kaamadhA kalitAdEsA charanthi Saadhuvarthmasu
The outter circle of this Bhandham has the portion of the first paadham barring the last four aksharams (Surakaarya-karee Devee Rangadhurya). The inner circle has also 12 aksharAs. It is however tied together in a specific pattern with aksharAs in the outter circle to form a coherent pattern of words seen in the second paadham . The sequence of aksharAs is as follows based on the numbering scheme indicated in the chakra diagram:
—Su (1) , Paa(13) , dhu(14) , kaa(3) ;
kaa(3) , ma(15) , dhaa(16) ,
ka(5) , li(17) , taa(18) , dhE (7) ,
saa(19), cha(20) , ra(9) , nthe (21) ,
saa(22) , dhu(11) , va(23) ,rthma(24) and Su(1) .
THIS SLOKAM IS RECOMMENDED BY OUR ACHAARYAAS FOR PAADHUKAA WORSHIP ON FRIDAYS BY THE LADIES OF THE HOUSE .
2) SrImath Andavan’s anubhavam: In the previous slOkam , Swamy Desikan recognized the incarnation of the Lord’s Paadhukais (Swamy NammAzhwAr) for protection of the universe( lOka RakshaNam) and that they facilitate Lakshmi KatAksham and has the glories(Vaibhavam) of being celebrated in IthihAsams and Kaavyams. These references were not made by Swamy Desikan for just praise (sthuthi). In this slOkam, Swamy Desikan points out that the Paadhukais in reality are helpers (sahakAris) for the Lord to perform His dance on the stage ( Rangam) at the BhUlOka Vaikuntam. The PaadhukAs fulfil the requests of the DevAs (through anugraham), destroys the asurAs (nigraham), establishes the codes of conduct (Vidhi) prescribed by Sruthis and performs upadEsams to avoid those prohibited by the VedAs (nishEdhams). The PaadhukAs move in the righteous path of Bhagavath Kaimkaryam and sets an example for others to follow Them. They follow the command of the Lord and conducts His affairs with flair. If we comprehend correctly the svaroopam and SvabhAvam of these sacred Paadhukais, all PurushArTams will be within our reach.
3) The PaadhukAs bless the DevAs with auspiciousness and chase away the dangers experienced by them ( Sura Kaarya karee).The PaadhukAs are the enforcer of the commands of the Lord coded in the Sruthi and Smruthi as His Aj~nAs( klaitha aadhEsA) .They travel in the path of the righteous ( Saadhu varthmasu charanthee). She is the Devi for the Lord , who delights in performing His dance of creating, protecting and dissolving the world and helps Him with that dance (Rangadhuryasya Devi PaadhukA ). She fulfills the wishes of those , who seek Her help and protection ( KaamadhA Devi PaadhukA)…(V.S).
925. ஸுரகார்யகரீ தேவீ ரங்கதுர்யஸ்ய பாதுகா
காமதா கலிதாதேசா சரந்தீ ஸாதுவர்த்மஸு
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைகள் தேவர்களின் செயல்களைச் செய்து தருகிறாள். தேவர்களின் தன்மைகளைக் கொண்டவளாக உள்ளாள். வேண்டியவற்றை அளிக்கிறாள். இந்த உலகிற்கு எது நன்மை அளிக்குமோ, அவற்றைச் செய்யும்படி ஆணை இடுகிறாள். நல்ல வழிகளில் ஸஞ்சாரம் செய்கிறாள்.
Sloka #926
926. BharathArADhithAm thArAm vandhE rAGhavapAdhukAm
BhavathApADhithAnthAnAm vandhyAm rAjIvamEdhurAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
I pray to Rama’s Paaduka, Which was reverentially worshipped by Bharata, Which is of highest potency, Which is worthy of worship by any one who has suffered samsara misery and mental agony; and Which is surrounded by lotus flowers dedicated in ritual oblation.
Special Notes from Sri. U.Ve. V. Sadagopan
This slOkam is set in the dhvichathushka chakra bhandham and is intended for worship on MONDAYS by the ladies of the house .
Chathushkam means an entity consiting of four units .. Dhvi chathushkam refers hence to twice the set of four (i-e)., eight ..There are 8 triangles in this geometric pattern that gives the chakram its name .
The geometric representation is realized in two ways:One has an abstract pattern with two intersecting squares and two circles with the Lord’s PaadhukAs inside them ; the other representation has 4 circles with intersecting squares housed between the 2nd and 3rd squares populatedwith aksharams of this slOkam .
1) UtthamUr Swamy’s anubhavam: Swamy Desikan says here that the PaadhukAs are the ones worshipped by BharathA ; they are the medicine for those , who are afflicted with mental pain caused by samsAric ills. Swamy Desikan states that he worships those Raaghava PaadhukAs surrounded by lotus flowers ..
2) SrImath Andavan’s anubhavam: The RanganAtha Dhivya PadhukAs in all manifestations ( SarvAvasthais) have limitless glories and protect the world . Therefore , the very intelligent Bharathan fully conversant with the apAra mahimai of the Paadhukais worshipped them as the representative of the Lord on the throne of Raghu Vamsam .The Paadhukais conducted the affairs oft he State in a manner even loftier than their Lord . That was in Vibhava avathAram as Lord Raamachandran’s Paadhukai. Now in Lord’s archAvathAram as RanganAthan , they exhibit the same glories and respond to the prayers and appeals of SamsAris .They are worshipped with the lotus flowers and banish the sorrows of the suffering chEthanams ..
3) The Taapams ( afflictions, sorrows) of the world are of three kinds: AadhyAthmikam , Aadhibhoudhikam and Aadhidhaivikam .. These are the Taapa thrayams linked to SamsAric life . They are experienced by aadhi tAntAs ( agitated SamsAris experiencing thApa thrayams). They worship the PaadhukAs for relief from these thApams and cover the PaadhukAs with heaps of lotus flowers with devotion ( Raajeeva mEdhurAm Raaghava PaadhukAm ) . These glorious Paadhukais were worshipped by Bharathan during the Vibhava avathAram of the Lord ( Bharatha AarAdhithAm) .They were recognized by BharathA as Superior in power (TaarAm ). These PaadhukAs are fit to be worshipped for removal of the Taapa Thrayams by those afflicted by them ( Bhava thApa aadhi thAnthAnAm vandhyAm)…(V.S).
926. பரத ஆராதிதாம் தாரம் வந்தே ராகவ பாதுகாம்
பவதாப ஆதி தாந்தாநாம் வந்த்யாம் ராஜீவ மேதுராம்
பொருள் – பரதனால் ஆராதனை செய்யப்பட்டவளும், மிகவும் உயர்ந்தவளும், ஸம்ஸாரம் என்னும் துன்பங்களை மூலம் மனவருத்தம் கொண்டு வருந்துபவர்களின் துன்பம் நீங்க வணங்கத்தக்கவளும், தேவர்களால் அர்ச்சிக்கப்பட்ட தாமரை மலர்களால் சூழப்பட்டவளும் ஆகிய இராமனின் பாதுகையை நான் வணங்குகிறேன்.
Sloka #927
927. kAdhupAsyasadhAlOkA kAlOdhAhruthadhAmakA
kAmadhADhvariramsAkAkAsA rangEshapAdhukA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The Paaduka is contemplated upon by sages (who devote to meditation in absolute renunciation, living on mere water-drinking) as a halo-marked object. It shines with garlands dedicated to it. It gets to the walking operation on the Lord taking it for His free will to proceed to desired places. The Paaduka of Lord Ranganatha grants to us all we ask for.
Special Notes from Sri. U.Ve. V. Sadagopan
This verse is set Chathurara-chakra Bhandham or four-leaved chakra bhandham . It is also represented as Ashta dhaLa Padhma Bhandham (eight petalled lotus) .
This eight petalled lotus pattern is used by the ladies of the house for worship on WEDNESDAYS . The letters of the slOkam are removed during the household use and the letter ” Kaa ” found at the center of the yanthram is replaced by SrI Raama PaadhukAs.
1) UthamUr Swamy’ s anubhavam: The PaadhukAs of Lord RanganAtha are meditated upon by the sages , whose food is water only . The PaadhukAs have a brilliant lustre and wear beautiful garlands at the appropriate times .. They travel in novel and pleasing ways to satisfy their Lord , who wishes to fulfil the prayers of His devotees .
2) SrImath Andavan’s anubhavam: The Paadhukais remove the darkness in the hearts of the Sages through their meditation on the Paadhukais as the most radiant entiity . The Paadhukais have the distinction of being adorned with the flower garlands used by their Lord .. They have the intense desire to carry the Lord during His activities of protecting the world . They fulfill the benovolent desires of the devotees and remove the inauspicious thoughts from their minds. They have the gait and glory of their Lord . The inner meaning is that The AchAryAs (Paadhukais of the Lord) have the Lord under their control through intense Bhakthi yOgam and make it easy for us to have His anugraham through the KshaNikOpAyam of Prapatthi ( that which takes a second to practise ) and remove our Ajn~Ana Samsayam viparyams (dangers of doubts arising from our nescience).
3) ” Ka + ath ” combine to give the word Kaadhu , a synonym for the Sages ,who perform intense tapas while consuming water only . The dhivya Paadhukais are meditated upon by them as the most lustrous ones ( Kaadhu upAsya sath aalOkA ). Sath aalOka refers to the superior jyOthi of the PaadhukAs . The PaadhukAs adorn the garlands worn erstwhile by their Lord during the time of worship to them ( Kaala udhAhrutha dhAmakaa). They bless their devotees with auspiciousness and remove inauspicious thoughts ( Kaamadhaa). These PaadhukAs are fond of engaging in different sanchaara gathis of the Lord ( adhva riramsakaa RangEsa PaadhukA akAsA) ….(V.S).
927. காத் உபாஸ்ய ஸதாலோகா கால உதாஹ்ருத தாமகா
காமதா அத்வரிரம்ஸாகா அகாஸா ரங்கேச பாதுகா
பொருள் – தண்ணீர் தவிர வேறு எதனையும் உட்கொள்ளாத முனிவர்களால் உபாஸிக்கப்படும் ப்ரகாசம் கொண்டவள்; பூஜை காலங்களில் மாலைகள் ஸமர்ப்பிக்கப்பட்டவளாக உள்ளவள்; எங்கும் ஸஞ்சாரம் செய்தபடி உள்ளதில் மகிழ்வு கொண்டவள்; இப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகைகள், அவனைப் போன்றே நடையைக் கொண்டுள்ளாள் (வேண்டியதை அளிக்கிறாள்).
Sloka #928
928. pApAkUpArapALIpA thripAdhIpAdhapAdhapA
krupArUpA japAlApA svApA mApAnnrupADhipA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
The Paaduka of the Lord of Paramapada is capable of swallowing (and extirpating) the rows of oceans of sins that we have accumulated. It is an embodiment of supreme mercy. The singing of Paaduka’s greatness is as potent a purifier of a self as chanting of mantras (like Ashtakshara). Notwithstanding all this, it is readily accessible and easily worshippable. It is like the Queen over all kings, so coronated duly. I resorted to it and it saved me effectively.
Special Notes from Sri. U.Ve. V. Sadagopan
This slOkam is set in SakarNika shOdasa dhaLa Padhmam form of sabdha chithram with 16 lotus petals . Sixteen of the 32 aksharAs of this slOkam are represented in the wedges formed by the petals and the central circle . The akshara “Paa” appears 16 times in this verse and is given the central place inside the heart circle . The space occupied by “Paa” at the epi-center is known as KarNikai.
1) UtthamUr Swamy’s anubhavam: Swamy Desikan says that the Lord’s Paadhukais protect His lotus feet and drink up all the sins of their devotees. They are easy to access and to meditate upon . They are superior to the kings of the land in glories . Those PaadhukAs have protected me .
2) SrImath Andavan’s anubhavam: adiyEn has no fear anymore about SamsAram since the Lord’s most merciful Paadhukais have banished all of my sins in a trice and have made themselves easily accessible to me and purified me. Through my repeated utterance of the dhivya nAmam, ” SrI RanganAtha PaadhukA , SrI RanganAtha PaadhukA ” , the glorious PaadhukAs of the Lord reveal their inestimable power , soulabhyam and DayA; they kindle the fire of the Lord as MokshOpAyam and have given themselves as the objects of worship for me to protect me from samsAric fears.
3) The Paadhukais drink away the waves and waves of my sins resembling the great ocean ( Paapa akUpAra paaLi paa). They are the embodiments of DayA ( KrupA RoopA ). They purify us like the mantrams like AshtAksharam ( Japa aalapA). They are easily accessible ( svaapA ). They are like the Lord’s sTAnam with its three divisions ( NrupAdhipA thripAdhi ) . Those glorious PaadhukAs adorning the Lord’s sacred feet have protected me ( Paadha PaadhapA maa apaath )…(V.S).
928. பாபாகூபார பாளீபா த்ரிபாதீ பாத பாதபா
க்ருபாரூபா ஜபாலாபா ஸ்வாபா மா அபாத் ந்ருபாதிபா
பொருள் – பாவங்கள் என்பவை வரிசையான ஸமுத்திரங்களாக நின்றாலும் அவற்றைப் பருக வல்லவள்; தயை வடிவமாக உள்ளவள்; அஷ்டாக்ஷரம் போன்ற மந்த்ரங்களின் ஜபம் போல் தூய்மை ஏற்படுத்தவல்லவள்; எளிதாக அடையக்கூடியவள்; அரசர்களுக்கு சக்ரவர்த்தினியாக நிற்பவள் – நித்யவிபூதியில் உள்ள ஸ்ரீரங்கநாதனின் பாதுகையானவள் என்னை அவன் பக்கம் சேர்த்துக் காப்பாற்றினாள்.
Slokas #929 and 930
*Note: Although 929 and 930 are two separate verses, learned scholars of our sampradayam have treated them together on account of the word symmetry and geometric forms associated with them. Accordingly, we tread the path laid down by the great masters.
929. sThirAgasAm sadhArADhyA vihathAkathathAmathA
sathpAdhukE! sarAsA mA rangarAjapadham naya930. sThithA samayarAjathpA gathArA mAdhakE gavi
dhuramhasAm sannathAdhA sADhyAthApakarAsarA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka of the Lord who is meant by the word ‘Sat’! The worst of sinners can worship You and benefit. You ward off all evil happenings, which are inherently grief-causing. What a melodious walk You possess! You diligently keep guard in respect of people who stick to the righteous path with pure activities. You remain in an effulgent site with SRI, unique to You, granting affluence to the worshippers. You remove the pitiable condition that accrues to sinners. You make the strolls pleasing and relaxing to the Lord, when He has to go out. May You please lead me on to the Lord Ranganatha’s Abode!
Special Notes from Sri. U.Ve. V. Sadagopan
These two slOkmas are to be read together as one set.This chithra bhandham is known as ” Chathuranga-Turanga padha bhandham “. Chathurangam means a chariot and Turangam means a horse. These two slOkams fit like a horse-drawn carriage as a unit. The verse moves like the steps of a horse drawing the chariot . The geometric representation of the first verse and its relationship (symmetry)to the subsequent verse shows the Turanga Padha kramam .The 32 aksharams have to be presented in a 8×4 mode to appreciate this kramam (sequence).
There are 32 aksharams in the slOkam 929 as well as in sLokam 930. One has to position the 32 aksharams ofthe first slOkam in four rows and follow it up with the 32 aksharams of the second slOkam in thesame manner.Then one has to use the movement regulations of a horse in the chess game (chathurangam). That movement is to jump to the next position and from there gallop to the end of the diagonal posiiton ..
1) UtthamUr Swamy’s anubhavam( SlOkams 929 & 930): Oh Holy Paadhukais of the Lord ! Please bring me close to Lord RanganAthA’s sacred feet ! You are the pair to be worshipped always by those burdened down by their bundles of sins. You destroy their sorrows . You are celebrated for that blessing. You have a delectable sound , when You move about. You protect the righteous. You are rich in wealth and attributes. You reside inside the rays that produce joy. You destroy the sorrow of those, who have committed heinous sins .Your movements banish the afflictions suffered by the above . May You bring Your Lord’s feet to me or take me to where they are !
2) SrImath Andavan’s anubhavam(SlOkam 929) : Oh Sath PadhuE ! You are the one fit to be worshipped by SamsAris in this world and to be recognized as the PurushArTam in the other world (during the stage of Mukthi) . You accept the Prapathti performed to You and destroy sanchitha and PrArabdha karmAs of the prapannAs and grant them Moksham . My prayers to you are to bless me quickly with the attainment of the access to Your dear Lord’s sacred feet in Parama Padham.
(3) SlOkam 929: Oh Sath-PaadhukE ! (the Paadhukais of Parabrahmam)! SamsAris have unquenchable sins (sTira aagasAm). For such nithya samsAris, You are the fit object of worship (sTira aagasAm sadhA aarAdhyA). Oh glorious Paadhukais which remove inauspiciousness (viahatha aka tathaa amathaa ) and have the pleasing naadham (saraasA) ! Please lead me to the sacred feet of Your Lord (Maa RangarAja padham naya).
4) SrImath Andavan’s anubhavam: (SlOkam 930) :The PaadhukAs have the following attributes and the prayer to the Paadhukais is to connect the samsAri to the sacred feet of the Lord at SrI Vaikuntam :
(a) It protects the righteous , who do not slip from their sath-SampradhAyam through the power of their austerity.
(b) It has all the Iswaryams under its control and distributes them according to its desires to aasrithAs.
(c) It becomes a fit object for dhyAnam as it sits in the middle of its brilliant rays as a JyOthirmaya vasthu that gladdens the heart of all beholders.
(d) It removes all the fierce sins of samsAris , the moment they pray to it for protection through the contact with its lustrous rays.
(e) It has the power to travel to all corners of the world to banish the sorrows of those , who seek its protection.
5) The sacred PaadhukAs of the Lord protect those who shine with their observance of the Sath-sampradhAya anushtAnams and ask those PaadhukAs to lead Swamy Desikan to the sacred feet of Lord RanganAtha (Samaya Raajath Paa ThvAm Maa RangarAja Padham naya) . Other attributes of the PaadhukAs qualifying them to lead Swamy Desikan to the sacred feet of the Lord of SrIrangam are next described : (a) It is the possessor of parama Iswaryam (aagatha raa)
(b) it stays in the middle of Soorya MaNDalam in an auspicious state resplendent with its own jyOthi (MaadhakE gavi sTithA)
(c) It destroys the fierce sins of samsAris and grants them an auspicious state (dhuramhasAm sannathA dhaa)
(d) it has the tranquil and cool rays that travel everywhere (Saadhya atApa kara aasArA). May Thou lead me to the closeness of our Lord (Thvam Maa RangarAja paadham naya )…(V.S).
929. ஸ்திராகஸாம் ஸதா ஆராத்யா விஹத ஆகதத அமதா
ஸத்பாதுகே ஸராஸா மா ரங்கராஜபதம் நய
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! மிகவும் வலிமையான பாவங்கள் செய்த ஸம்ஸாரிகளால் எப்போதும் ஆராதிக்கத்தக்கவள்; போக்கப்பட்ட துன்பங்கள், விருப்பம் அல்லாதவற்றை அனுபவிக்காத நிலை ஆகியவற்றைக் கொண்டவள் (உன்னை அடைந்தவர்களுக்கு இவற்றை அளிப்பவள்); இனிமையான நாதம் கொண்டவள் – இப்படிப்பட்ட பாதுகையான நீ, என்னை ஸ்ரீரங்கநாதனின் திருவடிகளிடம் அழைத்துச் செல்வாயாக.
930. ஸ்திதா ஸமய ராஜத்பா கதரா மாதகே கவி
துரம்ஹஸாம் ஸந்நதாதா ஸாத்யா அதாப கரா ஆஸரா
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! வேதங்கள் கூறும் தர்ம மார்க்கத்தில் நிலையாக நிற்பவர்களைக் காப்பாற்றுபவளும், தங்கமயமாக அடியார்களுக்குச் கைங்கர்ய செல்வத்தை அளிப்பவளும், வணங்குபவர்களை மகிழ்ச்சியில் ஆழ்த்தவல்ல ஒளி மண்டலத்தில் உள்ளவளாகவும் (அல்லது தனது ஒளி மூலம் அவர்கள் துன்பத்தை நீக்கி மகிழ்வை அளிப்பவள்), மிகுந்த பாவம் செய்தவர்களின் பலனாக உள்ள கெட்ட காலங்களை விலக்குபவளாகவும், தாபம் இல்லாத தன்மையை அளிப்பவளாகவும், எங்கும் ஸஞ்சாரம் செய்து காப்பாற்றுபவளாகவும் உள்ள நீ, என்னை ஸ்ரீரங்கநாதனின் திருவடிகளில் சேர்க்க வேண்டும்.
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
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