Paduka Sahasram Part 94


Sloka #931

931. lOkathArAkAmachArA kavirAjadhurAvachA
thArA gathE pAdharAma rAjathE rAmapAdhukA

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

The Paaduka of Lord Rama is capable of providing salvation to the whole world. Its movements are lovable to all viewers. Master-poets (like Valmiki) can hardly achieve a complete praise-poem on it. It has sweet melody and effulgence. (It brings to our doorstep the Lord’s Feet!) So much is the greatness of the Paaduka! Yes, Yes!

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

This verse is set in Ardha Bramaka yamaka bhandham. In this geometric pattern , there are 64 squares(8 by 8 ) made up of 8 rectangles. The 32 aksharAs of this verse fit sequentially into the first 4 rectangles. The remaining 4 rectangles accomodate the reverse form of this slOkam starting from akshara 32 and ending in akshara one.

1. UtthamUr Swamy’s anubhavam: It is true : Raama PaadhukAs improve the status of the universe. They have the movement with the Lord’s feet to improve the lot of inhabitants of the universe. Poets can not describe completely their glories. They have a sweet sound , when in motion. They have lustre and bring the Lord’s holy feet to the righteous. They shine with all of the above auspicious attributes.

2.SrImath Andavan’s anubhavam: The inner meaning is: AchAryAs incarnate in this universe on command from their Lord as well as by their own desires. Their purpose is to protect the chEthanams out of their infinite compassion. The people anticipate with joy the sanchArams of these AchAryAs. Any one of the great poets can not describe adequately even a fraction of the glories of the AchAryAs. Their sanchArams will cause many auspicous happenings. They will arrive with majestic and sweet words preceding them. Wherever they travel, they will banish nescience with their lustre. The Lord arrives before the chEthanams due to their intercession . Their upadEsams clear away the darkness in minds and reveal the Lord seated in the heart lotus of the chEthanams.

3. The sacred Raama PaadhukAs shine in the following manner (Raama PaadhukA aama rAjathE) : They are the agents of protection for those , who sought their rakshaNam (lOka thArA); They travel wherever they wish without interference (KaamachArA) ; They have the sanchAram that is enjoyed by all (aakAma chArA) ; Their glories can not be adequately described by even the greatest poets (kavirAja dhurAvachA ); they emante supremely effulgent rays and delightful nAdham as they engage in sanchAram (gathE taarA paadha raa Raama PaadhukA raajathE)…(V.S).

931. லோகதாரா காமசாரா கவிராஜ துராவசா
தாரா கதே பாத ரா ஆம ராஜதே ராமபாதுகா

பொருள் – தன்னை அண்டி நிற்பவர்களை எப்போதும் காப்பாற்றுபவளாகவும், தனது விருப்பப்படி எங்கும் ஸஞ்சாரம் செய்தபடி இருப்பவளும் (அல்லது, காமசாரா = ஆகாம சாரா என்று பிரித்து, அனைவரும் விரும்பக்கூடிய ஸஞ்சாரம் உடையவள் எனலாம்), வால்மீகி போன்ற உயர்ந்த கவிகளால் கூட தனது பெருமையை முழுவதும் உணர இயலாமல் உள்ளவளும், ஸஞ்சாரத்தில் தேர்ச்சி பெற்றவளும், மிகுந்த ஒளியுடன் கூடியவளும் – என்று பல தன்மைகளுடன் ஸ்ரீராமபாதுகை உள்ளது.

Sloka #932

JayaamapApAmayAjayAmahE dudhuhE mayA

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

The PaadhukA helps the Moksham seekers in case they lack the perfection in their state of renunciation and conquest of senses. The PaadhukA grants luckless candidates the reward of success. It removes diseases of body as well as the mind. It grants protection to those who cherish the correct feeling to them as possessions of the Lord Himself. It helped Rudra, when he plucked a head of (his father) Brahma (and incurred mahA paapam). It shines on the head of great ones like Indra. With great mercy, it removes their sorrows. Those golden Paadhukais are associated with the Lord’s feet and I derive benefit from that. I “milk” the cow of PaadhukA for desired results, during the Lord’s festivities (like BrahmOthsavam et al).

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

The sabdha chithram represented by this SlOkam is known as SarvathO Bhadhram. Here in each Paadham consisting of 16 aksharams, the letters after the 1st half letters 9 and 10 are reversed at the end of the Paadham.

1.UtthamUr Swami’s anubhavam: The Raama PaadhukAs are victorious and save those, who do not have ripe knowledge. Those PaadhukAs devoid of any afflictions are staying with the Lord’s feet and protects the spiritual riches of those without ego. Those golden paadhukAs shine on the head of rudra and I obtain their blessings during the time of the festivals of the Lord.

2. SA’s anubhavam: The inner meaning is that SadaachAryAs protect the Mumukshus (those who desire Moksham). They destroy our Taapa thrayams. They help the wealthy through their upadesams to protect the wealth (Iswaryam) blessed to them by BhagavAn and to use it for benovolent purposes and make sure that this Iswaryam does not become a cause for sorrow. Regarding the wealth of Jn~Anam as opposed to material wealth, the SadAchAryAs bless the chEthanams from misusing the Jn~Anam. During the times of distress for those who sought their protection, SadAchAryAs unfailingly rescue them, whether they are sinners or virtuous ones. They travel to dhivya dEsams during the times of uthsavams for their Lord. It is important to prostrate before these SadAchAryAs during those uthsavam times to gain their fullest blessings.

3. The RanganAtha PaadhukAs protect Mumukshus, who have not fully gained control over their Indhriyams (Jaya aama paa). They remove physical and mental diseases (apa aamayA). They protect the one without ahankaara – mamakArams or protect Rudran, who had comitted Brahmahatthi DhOsham by plucking one of the heads of his Father, Brahma (amamaka ath u paa or amamam Ka ath U paa). Those golden Paadhukais eat up (destroy) the sorrows of great ones like Indra (MahEsakaakAsa hEma PaadhukA: Maha Isaka aka asa hEma PaadhukA). Those Paadhukais have attained the Thiruvadi of the Lord (ajayAmahE: aja yaa mahE). I milk them during the Lord’s uthsavams for fulfilling my desires (mahE mayA dudhuhE).

932. ஜய ஆம பா அபாமயா அஜாய மஹே துதுஹே மயா
மஹேச க ஆகாச ஹேம பாதுகா அமமக அத் உபா

பொருள் – இந்த்ரியத்தை வெல்வது போன்ற வெற்றி இல்லாதவர்களைக் காப்பாற்றுபவளாகவும், அமயம் எனப்படும் உடல் மற்றும் சரீரம் கலந்த வ்யாதி நீங்கும்படிச் செய்பவளும், மமகாரம் (எனது என்ற எண்ணம்) இல்லாத முனிவர்களிடம் எப்போதும் செல்பவளும், சிவனைக் காப்பாற்றுபவளும், உலகின் ஈச்வரர்களாக உள்ள இந்திரன் போன்றவர்களின் தலையில் அமர்பவளும் ஆகிய தங்கமயமான பாதுகைகள் – ஸ்ரீரங்கநாதனின் உத்ஸவ காலங்களில் என்னால், எனது விருப்பங்களைத் அளிக்கும்படியாகக் (காமதேனு பசு போன்று) கறக்கப்பட்டது.

Sloka #933

PApAth apApAth apApA apAdhapAdhadapAdapA
dapAdapaapAdhapAdhapAdhapA dhadhapAdhapA

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

The PaadhukA makes us sinless; it bestows luster to the Lord’s feet (It confers an effulgence to individual souls, which are aspects of the Lord). Its ablution water is capable of protection in respect of those who perform the service of respectfully inserting the PaadhukA into the Lord’s feet. Interstingly, it confers protection to the Lord’s feet, which are the source of protection to all the worlds and of annihilation of all of one’s sins. Those PaadhukAs saved me from sins!

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

This slOkam is used on SUNDAYS by the ladies of the house. This slOkam is known as “Dhvayaj~nAla SarvathO Bhadhram”. This sabdha chithram can be represented either as a 8×8 square or as an ashta dhaLa padhmam housing a circle and a chathur dhaLa padhmam. This entire slOkam is made up only of 2 aksahrams: dha and Paa.

1.UtthamUr Swami’s anubhavam: The PaadhukAs are sinless and protect in themselves the lustre of the jeevans, who are derived from VishNu. They protect the Lord’s feet, which destroy the sins of Jeevans. These PaadhukAs protect further those, who offer them water for their sacred bath. They have protected me from the sins.

2. SA’s anubhavam: The inner meaning of this slOkam is: (a) The AchAryAs as avathAra PurushAs establish the Parathvam of the Lord out of their abiding love for their Lord and intense compassion for the Jeevans through successful debates with kumathis (b) by nature, these AchAryAs are devoid of sins and are intent on banishing the sins of those, who seek their protection. They purify those who provide help for their Bhagavath- AarAdhanam through the theertham from their AarAdhanam and their own SrI Paadha Theertham. Thus they save those who seek protection by banishing their nescience and sins.

3. This 933rd slOkam consisting of 2 Uyir yezhutthukkaL (A and Aa) and 2 Mey Yezhutthakkal (Pa, Dha) has to split in the following manner to reveal the meaning:

pApAth apApAth apApA apAdhapAdhadapAdapA
dapAdapApAdhapAdhapAdhapA dadhapAdhapA

These PaadhukAs are free of sins (apApA); They store in them the rays at the sacred feet of the Lord that save chEthanams (a paadha padha dha pAdha paa). They have the Thirumanjana theerttham from those who place them at the Lord’s feet for their protection. They bless the seekers with rakshaNam (dha paadha); they chase away the sins of those, who seek their rakshaNam (pApa adha). These are the Paadhukais that protect the sacred feet of the Lord (Paadha paadhapA). These Divine paadhukais have protected me from sins (pApAth apApAth).

Sri MadhavakkaNNan’s commentary: What a marvel! Stops have to be made at the right places when reciting it. The words (padhams) that come out of the above conglomeration of letters A, Aa, pa and dha are: paapAth (5) apApAth (6), apApA (1) apAdhapaadhadhapaadhapaa(2), dhapaa dhapaa paadhapaadha paadhapaa (4) and dhadhapaadhapaa (3).

The numbers behind the split of the words formed from the letters A, Aa, pa and dha are indicative of the sequence in the order of prosody (anvaya Kramam) of this verse: apaapaa(1) apaadhapaadhadhapaadhapaa(2)dhadhapaadhapaa (3) dhapaa dhapaa paadhapaadha paadhapaa (4) paapaadh (5) apApAth (6).

apaapaa(1)= one free from sins (paapam and apApam)/(1)
A=akAra Vaachya VishNu BhagavAn’s {2}
paadha= at His sacred feet {2}
paadha = of the rays/kathir {2}
paa = that pair of feet storing the power of those rays for our protection {2}
dhadha = in the case of those, who offer unto Him, AchAryAs, who place the Jeevan at the feet of the Lord through Prapatthi (3)
paath = that which protects (3)
apaa = that which is in the form of abhshEka jalam (3)
dha = of protection (4)
paadha = which it is capable of realizing(4)
paapa = of sin (4)
adha = that which removes(4)
paadha = those feet of VishNu (RanganaathA) (4)
paadhapaa = those paadhukhAs that protect such sacred pair of feet of the Lord (4)
paapAth = from sins (5)
apaapapaath = they saved me from my sins) (6)

It is a profound construction to say the least. One cannot but marvel at the genius of this great AchAryan. Sound and meaning are tightly coupled to celebrate the mahimai of Sri Ranganatha PaadhukhAs. The chithra Bhandham is like this:

paa paa dha paa paa dha paa paa
paa dha paa dha dha paa dha paa
dha paa dha paa paa dha paa dha
paa dha paa dha dha paa dha paa
paa dha paa dha dha paa dha paa
dha paa dha paa paa dha paa dha
paa dha paa dha dha paa dha paa
paa paa dha paa paa dha paa paa

The English letters for the 1st P in Sanskrit alphabets and the 5th D (as in Daya, GOdhA) makes the above bhandham look like a rectangle. When the Sanskrit words are used, it will look like a 8 X 8 Square instead of like a rectangle as shown above. When you check against rows and columns in the above Chithra Bhandham, we come across a world of additional meanings. Sabdha Chithram (sound pictures for the audio memory), Artha Vaachya chithram (images based on special meanings) are evoked through this mathematical (geometrical) structures (slOkams). It is a source of endless mystery about the glories of the Lord, His AchAryAs (paadhukhais), when we reflect on the individual slOkams of Swami Desikan’s masterpiece of a KhAvyam, Sri Ranganaatha PaadhukhA Sahasram.

Essential Meaning of this slOkam: The paadhukhAs of the Lord are sinless. (the sadhAchAryAs /NammAzhwAr and his successors are sinless). The paadhukhAs protect the lustre of the eternal jIvans, who are part of the akhila Tanu, Sriman NaarAyaNan (Sri Rangan). They protect the Lord’s feet as well, the sacred feet, which destroy the sins of the jIvans. These PaadhukhAs protect further those, who bathe them and partake that Thirumanjana theertham. Swami Desikan states that he has been protected by the PaadhukhAs of the Lord and the Sri Paadha-PaadhukhA Theertham and made sinless.

Additional meanings: The divya paadhukhAs through their generosity, DayA and vaatsalyam bless one with all auspiciousness, when approached with reverence. Further they protect the Lord’s feet because of its wonderful love (prEma adhisayam), which is the only upAyam for the ujjIvanam of the jIva rAsis. It serves as a shield against thorns et al during the Lord’s sanchArams. It removes the paapa raasis of the sajAthiyAL out of immense compassion for them and restores in them the enjoyment of the Lord (Bhagavadh anubhavam). It recognizes that the Lord being up in Sri Vaikuntam does not help the Jivaraasis here and brings Him on its back here amidst us to LeelA VibhUthi and gives us the Jn~Ana chakshus through manthrOpadEsams to us to see Him and His splendor here. Since it (Paadhukha) is equivalent to the Lord in its glory (AchArya PrabhAvam), it (the PaadhukhAs) illuminate the Lord’s Thiruvadi further and blesses us with Sri Paadha theertham and removes our ajn~Anam and destroys our sins completely. It becomes the AasrayaNam to reach the Lord and to receive His anugraham.

AchAryAs are avathAra purushAs and thru their prEmai, kAruNyam for us establish clearly the parathvam of the Lord for us, clear our minds about the confusion caused by kumathis, who are virOdhis to VedAntha Saasthra nirUpitha tattvArthams and rescue us. They give us the pramANams from the Sri Sookthis of AzhwArs and are bent on removing the paapa raasis of the jIvaraasis, while being sinless themselves. They bless those, who help them in their Bhagavadh AarAdhanam through the prasAdham of the Sri Paadha theetham of the Lord and sanctify us. They thus remove our paapams and anishtams. That is what they (AchAryAs/ Divya MaNi PaadhukhAs) represent and do. The above is by Sri Satakopan mama.

All such greatest slOKAs in just 3 hours is simply the GRANDEST work ever in the world. “na bhUthO na bhavishyathi. We will see Paramapadhavaasi Sri Seva Swamy’s anubhavam now. (only few paragraphs from his article are translated):

933. பாபாதபாபாதபாபா அபாதபாதத பாதபா
தபாதபாபாதபாத பாதபா ததபாதபா

படித்தல் – இந்த ச்லோகத்தைப் பின்வருமாறு பிரித்துப் பொருள் கொள்ளவேண்டும்:

பாபாத் அபாபாத் அபாபா அ பாத பாத த பாத பா
த பாத பாப அத பாத பாதபா தத பாத் அபா

பொருள் – அடியார்களின் பாவங்களை நீக்குபவளாகவும்; ஸ்ரீரங்கநாதனின் திருவடிகளுக்கு வேண்டிய ஒளியை அளிக்கின்ற ஒளியைத் தன்னிடம் கொண்ட வளாகவும்; தன்னை ஸ்ரீரங்கநாதனின் திருவடிகளில் ஸமர்ப்பிக்கின்றவர்கள் விஷயத்தில் காப்பாற்றும் அபிஷேக நீரை உடையவளாகவும், எப்போதும் காப்பாற்றுதலைச் செய்பளாகவும், பாவங்களை நீக்குவதற்காக இருக்கின்ற திருவடிகளைக் காப்பாற்றுபவளும் ஆகிய ஸ்ரீரங்கநாதனின் பாதுகைகள் என்னைப் பாவங்களில் இருந்து காப்பாற்றினாள்.

விளக்கம் – இந்த ச்லோகத்தில் த, ப என்ற இரண்டு மெய் எழுத்துக்களும்; அ, ஆ என்ற இரண்டு உயிர் எழுத்துக்களும் மட்டுமே உள்ளன. இதில் கடந்த ச்லோகம் போன்றே ஸர்வதோபத்ரம் உள்ளது.

Sloka #934

934. kOpOddhIpakapApEpi krupApAkOpapAdhikA
pUdhapAdhOdhakApAdhOddhIpikA kApi pAdhukA

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

The Paaduka commends, by its pity, even a worst sinner, who has incited an extreme state if fury in the Lord by reason of his sins, and gets perfect forgiveness by a ripe grace of the Lord. It is the Paaduka that gives lustre to the Feet of the Lord-which Feet are rightly famous for the stream of Ganga water flowing from it, which is ‘Sripada Tirtha’ of the Lord and which is most purifying. How could one ever praise the Paaduka in full!

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

This verse is set in Thrayyakshara Bhandham . The three aksharAs (Ka , Pa , dha ) in different cases constitute the verse.

1. UtthamUr Swamy’s anubhavam: Swamy Desikan says that the Paadhukais are compassionate to the mighty sinner, who normally evokes strong anger and disgust in others. The PadhukAs thus represent the height of mercy. The waters used to bathe the PaadhukAs are holy and have a purificatory effect. Those matchless PaadhukAs add lustre to the Lord’s feet.

2. SrImath Andavan’s anubhavam: The inner meaning is : AchAryAs have unique PurushakAra PrakAram . They become very close (antharangar) to the Lord. They have infinite affection for the suffering chEthanams and have superior aathma guNams. They are adept at Tatthva Jn~Anam. Through their influence with their Lord, they reduce the anger of the Lord at sinners, who besought their intercession and grow the anugraha sakthi of the Lord towards these sinners. They correct the offending ways of the sinners and display the power of their PurushakArathvam.

934. கோப உத்தீபக பாபே அபி க்ருபா பாக உபபாதிகா
பூத பாதோதக அபாத உத்தீபிகா கா அபி பாதுகா

பொருள் – ஸ்ரீரங்கநாதனின் கோபத்தைக் தூண்டிவிடும் அளவிற்குப் பாவம் செய்கிறவன் விஷயத்திலும் ஸ்ரீரங்கநாதனின் கருணை வெளிப்படும்படியாகச் செய்பவள், தூய்மையை அளிக்கின்ற கங்கையைத் திருவடிகளில் கொண்ட ஸ்ரீரங்கநாதனின் திருவடிகளுக்கு ஒளியை அளிப்பவள் – இப்படிப்பட்ட பாதுகையானவள், இப்படிப்பட்டவள் என்று தெளிவாகக் கூற இயலாத மேன்மை கொண்டவளாவாள்.


Sloka #935

935. thathAthatthAthithatthEthA thAthathIthEthithAthithuth
thatthatthatthAthathithathA thathEthAthEthathAthuthA

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

The itinerary of th Paaduka is vast. It excels th Lord Himself in its enjoyability and its status of being kept as the Goal of life. It will destroy with a great fury all the unhappy visitations (such as excessive rain, drought, pestilence, foreign invasion etc.) called Eeti pain. The Paaduka has ordained all things with their respective characteristics to be subservient to it. This kind of affluence of the Paaduka has a vast extent, all available to the devotee at the will of the Paaduka. It showers a bliss of experience by virtue of melodies, as from the Vina. That Paaduka, which has joined the Father of Manmatha, is like a Father to us all-sharing in our mirth and grief.

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

This slOkam is set in Ekahalka bhandham ..This slOkam contains only one “hul” sound and hence is known as Ekahulka bhandham.

1. UtthamUr Swamy’s anubhavam : The PaadhukAs have large strides and are ready to move at any time. Since they are enjoyable and attainable, they exceed the status of Brahmam recognized by “Tath”. They destroy the afflictions of samsAris. They are expansive as a result of the rows of objects and people under its suzeranity. They are surrounded by many musical instruments such as VeeNA, Drum et al. They are the property of the father of ManmathA and act as a father would to His children. The name of Ekahalkam derives from the Sanskrit grammar established by Panini’s system. “Hal ” is a technical _expression for all the consonants or for any consonant .This verse contains only one consonant and therefore is known as Ekahalkam.

2. SrImath Andavan’s anubhavam: The inner meaning: The SadAchAryAs like the Raama Paadhukais display parama vAthsalyam to the Jeevans.They search for suffering jeevans and help them.They demonstrate to the mumukshus their extradinary accessibility as a goal and enjoyability through their Saasthra-SampradhAya anushtAnams. They remove the samsAric afflictions of the suffering jeevans and bless them with hitham . They act in the role of relatives in every way (Sarva vidha Bandhus) and make all the PurushArTams with in the reach of those who seek them out. They are sacred enough to have sthOthrams and geethams about them . They speak sweetly.(Madhura BHAshis). They enchant people with their divine tEjas (Brahma tEjas). They do not need the help of anyone to accomplish what they wish. Inspite of it, they demonstrate affection that is greater than one’s own parents and treat other’s sukha dukkhams as their own .

3. This extraordinary slOkam uses only the Meyyezhutthu of “Ta” . The split of the slOkam is as follows :

TathAtatthA athitatthEthA thAthathi ithEthi- thAthituth
tatthathatthath thAthithA tathA ithAtEtha thAthuthA

The Raama PadhukAs have the power to travel eveywhere ( Tatha atatthA ). The PaadhukAs as objects of loftiness and enjoyability far exceeds the attributes of Brahman ( athi tatthA–tath ithA ). The PaadhukAs have the power to destroy all sufferings fully ( itha EethithA athituth ) . They have under their control (adheenam) all objects of the world and their svabhAvams). They have the iswaryam of MangaLa Vaadhyams like VeeNA (aatathA). They are possessed by the father of Manmathan ( ith atAthuthA .

935. ததாதத்தாதிதத்தேதா தாததீதேதாதிதுத்
தத்தத்தத்தா ததிததா ததேதாதேத தாதுதா

படித்தல் – இந்த ச்லோகத்தைக் கிழே உள்ளபடி பிரித்துப் பொருள் கொள்ளவேண்டும்:

தத அதத்தா அதி தத்தா இதா தாததி இத ஈதிதா அதிதுத்
தத்தத் தத்தா ததி ததா ததா இ தாத இத தாதுதா

பொருள் – இந்த உலகைக் காப்பாற்றும் பொருட்டு எங்கும் ஸஞ்சாரம் செய்தபடி இருப்பவள்; ”தத்” என்று போற்றப்படும் ப்ரஹ்மத்தின் தன்மையால் அடையப்படுபவள்; ஸம்ஸாரிகள் அடைகின்ற பலவிதமான துயரங்களை அடியுடன் நீக்குபவள்; உலகில் உள்ள அந்தந்த வஸ்துக்களின் தன்மைகளையும், அந்தந்த வஸ்துக்களையும் தனக்கு வசப்படுத்தியவள்; வீணை முதலான வாத்யங்கள் கொண்ட மன்மதனின் தந்தையான எம்பெருமானால் அடையப்பட்டது – இப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகை நமக்குத் தந்தையாக உள்ளது.

Sloka #936

936. yAyAyAyAyAyAyAyA yAyAyAyAyAyAyAyA
yAyAyAyAyAyAyAyA yA yA yA yA yA yA yA yA

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

That Paaduka, which collected revenue, being in the throne, which ensures auspices for the devotees, which is the benefactor of True Wisdom on devotees, which kindles a yearning for the good things of life (which makes the devotee look to itself as the Supreme Deity), which wipes out enemies (also the sins of the devotees), which after attaining the Lord’s Feet is for His travels, which helps bring the Lord to us, and which is the Supreme Aid for the jivas reaching the Highest Goal, that Paaduka has the distinction of solely being for the Lord.

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

This sabdha chithram is known as Ekaswara Vyanjanam or that which is revealed by one intonation (Swaram). The split of the slOkam into individual words to bring out the meaning are:

” Yaayaayaayaa , aaya , aayAya , ayAya , ayAya ,
ayAya , ayAya , ayAya , yAyAya , aayAyAya ,
aayAyA; yaa, yaa, yaa, yaa, yaa , yaa, yaa, yaa “.

The fourth quadrant is made up of 8 aksharams( Yaa) ,which are the same . The first three quarters (Paadhams) split differently . “Yaa” stands here for the PaadhukAs .

This slOkam is set in the MahA Yamakam with many chithra Bhandhams : (a) yEka Svara chithram/with one swaram (b) yEka varNa chithram / with one aksharam alone (c) dhvisthnam and TAna chithram having sabdham made by two positions in the mouth (d) slOkAnulOma- prathilOma gathi chithram (e) gOmUthrikA , Sarvathobhadhram , KankaNa Bhandham , Muraja Bhandham , Padhma Bhandham and other Bhandha chithrams. This slOkam also houses the MahA Yamakam and VidhyunmAlA , which in turn contain : ardha Yamakam , paadha chathurAvrutthi yamakam ,PaadhArdha ashtAvrutthi yammakam , Paadha-shOdasA-vrutthi yamakam and yEkAkshara thrimsadhAvrutthi yamakam.

1. UtthamUr Swamy’s anubhavam: The PaadhukAs are the instruments to grant one the hard-to-attain siddhi of Moksham; they have joined the Lord’s sacrd feet to have that power. The PaadhukAs are the residue of Lord VishNu and brings Him to the people with blemishes to remove those defects and also approaches the liberated souls, who frequent the Lord’s residence in Parama padham. This reality is made possible because the Paadhukais rarely leave the Lord’s proximity.

2.SrImath Andavan’s anubhavam:The activities of the PaadhukAs for both the aasrithAs ( those who seek their protection) and the Lord as well is covered in this slOkam . The Aasritha Vaathsalyam of the Paadukais is linked to their nithya yOgam ( uninterrupted union ) of the Paadhukais with the Lord’s sacred feet . The Paadhukais are afraid to leave the side of the Lord for fear that AasrithAs may be overlooked (reference: Dhvandhva paddhathi: slOkam 7).

The Paadhukais become responsible for the great boon of Bhagavath PrApthi and for the Lord’s gain of those chEthanams , which would otherwise have been lost in SamsAram . The Paadhukais remove inauspicious happenings ( anishta nivrutthi) and causes auspicious happenings even with a slight effort by the chEthanams to seek their refuge. They generate tatthva Jn~Anam in SamsAris. They remind the Lord often about the aasrithAs even though Lord is omniscient (Sarvaj~nan). This is done by the Paadhukais because of their affection for the Aaasritha janam. The Paadhukais make sure that the Aasrithas never get associated with anya dEvathA worship for any reason (over arTa-Kaama vishayams). The Paadhukais are ready to defeat the external and internal enemies of the AasrithAs. They stand by to take the Lord on SanchAram to generate the bliss for the eyes of the AaasrithAs during the uthsavams. They stay in a state of endearment to the Lord for enhancing the advantages of the AaasrithAs and to help them gain Moksham . The PaadhukAs serve the Lord in the most endearing manner to help the aasrithAs and stays in nithya yOgam with their Lord for this purpose.

3. The many vyApArams of the Paadhukais(AchAryAs) are saluted here : ” Yaa aayAya ” ( that Paadhukai which toils for the gain of the aasrithAs as well as that of the Lord ); ” Yaa aayAya ” ( That Paadhukai , which strives for the gains of the aasrithAs in the areas of enhancing their tatthva Jn~Anam , destroying the enemies of the aasrithAs , perfecting their ParadEvathA (Sriman NaarAyaNa’s) aarAdhanam for protecting their prapatthi ). For these reasons , the Paadhukais have gained the sambhandham of their Lord ( aayAya A yaayA ). They become the objects used in BhagavAn’s sanchAram (yAyAa ). They bring the Lord near during anthima dasai or during the time of dangers to aastrithAs (aayAyAya ). The Paadhukais enhance and perfect Bhagavath Kaamam in aasrithAs( aaya+ aayA ). Those Paadhukais becomes sEsha bhUtham ( being a loyal servant to their Lord for these reasons of helping both the aasrithAs and their Lord (Saa yAyA yaa aaya ) …(V.S).

936. யா யா யா யா யா யா யா யா யா யா யா யா யா யா யா யா
யா யா யா யா யா யா யா யா யா யா யா யா யா யா யா யா

படித்தல் – இந்த ச்லோகத்தைக் கீழே உள்ளபடி பிரித்துப் பொருள் கொள்ளவேண்டும்:

யாயா யா ஆய ஆயாய அயாய அயாய அயாய அயாய அயாய
யாயாய ஆயாயாய ஆயாயா யா யா யா யா யா யா யா யா

பொருள் – எவள் ஸ்ரீரங்கநாதனைச் சேர்ந்தவர்களின் லாபத்தின் பொருட்டு பாடுபடுகிறாளோ, எவள் அவனை அடைந்தவர்களின் சுபத்தின் பொருட்டு உள்ளாளோ, எவள் ஞானத்திற்காக உள்ளாளோ (ஞானத்தை அளிக்கிறாளோ), எவள் நல்ல விஷயங்கள் மீது விருப்பங்கள் அதிகரிக்கத் தூண்டும்படியாக உள்ளாளோ, எவள் அடியார்களின் விரோதிகளை அழிப்பதற்காக ஸ்ரீரங்கநாதனை அடைந்துள்ளாளோ, எவள் ஸ்ரீரங்கநாதனின் ஸஞ்சாரத்தின் பொருட்டு அவனை அடந்துள்ளாளோ, எவள் ஸ்ரீரங்கநாதனை நம்மிடம் அழைத்து வருவதற்காக உள்ளாளோ, எவள் முக்தர்கள் எங்கும் ஸஞ்சாரம் செய்யும்படி செய்கிறாளோ – நல்ல கதியை அடைய உதவும் இப்படிப்பட்ட பாதுகையானவள், ஸ்ரீரங்கநாதனுக்கு எப்போதும் அடிமை செய்தபடி உள்ளாள்.

விளக்கம் – இந்த ச்லோகத்தில் பலவிதமான அமைப்புகள் உள்ளன. இவையாவன – ஏகஸ்வரிசித்ரம் (ஒரே ஸ்வரம்), ஏகவர்ணசித்ரம் (ஒரே எழுத்து), த்விஸ்தாநகம் ஸ்தாநீசித்ரம், கோமுசித்ரிகா, ஸர்வதோபத்ரம், கங்கணபந்தம், முரஜபந்தம், பத்மபந்தம், ச்லோகாநுலோம ப்ரதிலோம கதிசித்ரம், அர்த்தயமகம், பாதசதுராவ்ருத்தி யமகம், பாதார்த்த அஷ்டாவ்ருத்தி யமகம், ஏகாக்ஷர சித்ரசதா வ்ருத்தியகம் – ஆகும்.

Sloka #937

937. raGhupathicharaNAvanI thadhA virachithasancharaNA vanIpaThE
kruthaparicharaNA vanIpakaIrnigamamuKhaIscha raNAvanIgathA

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

At the time when Viswamitra sought Rama’s help, the Paaduka embarked on an errand through the forests. It took upon itself a fight with the demons, Subahu and Maricha, to protect the yajna. Both seekers of returns and Vedic seers perform pleasing services to the Paaduka.

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

This style of chithra Bhandham is known as ” PrathipAdham bhAgA vrutthi “. According to SrImath Andavan , it is also known as ” Paadha chathushtya BhAgA vrutthi yamakam ” . In each of the four Padhams of this slOkam , the padham , ” CharaNAvani” appears as aavrutthi ( repeats). The viruttham (metre ) is known as UpajAthi ( made up of two metres). The first and the third Paadham have Thraishtubha Chandhas ( 11 aksharams) and the second as well as the fourth Paadhams have Jaagatha Chandhas with 12 Aksharams each :

Raghupathy charaNAvanee tadhA
virachitha samcharaNA vaneepaTe
krutha paricharaNA vaneepakai:
nigama-mukhaisccha raNAvaneegathA

1. UtthamUr Swamy’s anubhavam: Swamy Desikan states here that the Raama Paadhukais ascended the sky , when Sage ViswAmithrA requested and battled SubAhu and MaarIchA and destroyed them . They protected the Sage’s Yaj~nA , served the VedAs and the rishis of SiddhAsramam , who sought such help .

2. SrImath Andavan’s anubhavam: Paadhukais (AchAryAs) engage in additional rakshaNa vyAparams (SaraNAgatha SamrakshaNam) for the aasrithAs. They incarnated with the Lord during His RaamAvathAram, followed Sage ViwAmithrA and transported the Lord in difficult forest paths. They helped the Lord destroy the raakshasAs like SubhAhu and Maareechan in the battle field and relieved the stresses of the rishisof SiddhAsramam. Thus, they helped in the removal of dangers faced by the Rishis in performing their penance and Yaaga-Yaj~nams. They performed the AhalyA Saapa vimOchanam and accepted the worship of the Rishis of SiddhAsramam and made them dhanyAs.

3. Those Paadhukais transported the Lord in the harsh paths of the forest during the time of travel to SiddhAsramam for protecting the Yaagam of Sage ViswAmithrA (TadhA vaneepaTE virachitha sancharaNA ). They arrived at the battle field with their Lord to destroy SubhAhu and Maareechan ( raNAvani gathA). These Paadhukais protecting the Lord’s Thiruvadi ( Raghupathi charaNAvani) became the object of susrUshais ( service ) by the sages , who sought freedom from the terror of the rAkshasAs (vaneepakai: nigama mukhaisccha krutha paricharaNA abhUth )…(V.S).

937. ரகுபதி சரணாவநீ ததா விரசித ஸஞ்சரணா வநீபதே
க்ருத பரிசரணா வநீபகை: நிகமமுகைச்ச ரணாவநீ கதா

பொருள் – விச்வாமித்திரரின் யாகம் காக்கும் பொருட்டு கானக மார்க்கத்தில் சென்றவளும், மாரீசன் முதலான அசுரர்களை அழிப்பதற்காகப் போர்க்களம் சென்றவளும் ஆகிய ரகுகுல நாயகனான இராமனின் பாதுகை – விரோதிகளை அழித்துக் காப்பாற்ற வேண்டும் என்று வந்த விச்வாமித்திரர் போன்ற யாசகர்களாலும், வேதங்களில் சிறந்த மஹரிஷிகளாலும் செய்யப்படும் கைங்கர்யத்தைக் கொண்டதாக உள்ளாள்.

விளக்கம் – இதில் பாத சதுஷ்டய பாகவ்ருத்தி யமகம் உள்ளது. முதல் பாதம் மற்றும் மூன்றாம் பாதங்கள் 11 அக்ஷரங்களும், இரண்டு மற்றும் நான்காம் பாதங்கள் 12 அக்ஷரங்களும் கொண்டதாக உள்ளது.

Sloka #938

938. dhatthakELim jagathkalpanAnAtikA
rangiNA rangiNA rangiNA rangiNA
thAdhrushE gADhiputhrADhvarE thvAm
vinApAdhukA pAdhukA pAdhukA pAdhukA

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

Oh Paaduka! The world-creation is a stage-play as it were. The Lord who does it is no mean actor. He has none to excel Him. He is indeed the Lord of Srirangam. When He entered the battle-field to kill the demons and protect the Sage’s yajna, You regaled Him and He regaled You. And what other force could have achieved the feat of yaga-protection and annihilation of evil factors, except You, who thereby conferred good and blessed life to all concerned?

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

This style of composition is known as ” Paadha BhAga ChathurAvrutthi ” . At the end of each of the two PaadhAs , the words like “RangiNa : and PaadhukA are repeated four times .:

dhattha-kELim jagathkalpanA naaDikA-
RangiNA rangiNA RangiNARangiNA !
thAdhrusE gAdhiputhrAdhvarE ThvAm vinA-
apAdhukA paadhukA paadhukApAdhukA

The vruttham here is SragviNee Vruttham and each paadham has 12 alsharams .

1. UtthamUr Swamy’s anubhavam : Oh PaadhukE! Which ordinary paadhukA can claim that they have saved Sage ViswAmithrA’s Yaj~nam and gave him peace of mind ? None. You are different in that Your power is derived from RanganATA , who has ascended the dance stage at SrIrangam to perform His matchless dance and who has given His sacred feet as a refuge and treasure to You . This slOkam deals with the RakshaNa sakthi of the PadhukAs and the next slOkam examines where that power came from .

2. SrImath Andavan’s anubhavam:Here Swamy Desikan states that the Paadhukai’s rakshaNa sakthi arose from its SamAsraYaNam with Bhagavath PaadhAravindham . The SadAchAryAs like the Paadhukais are alwys attached to the sacred feet of the Lord and gain the power to remove the sins of those who seek their protection through their SrI Paadha theertham. They are worshipped by all and protects them . They bless the righteous ones , who follow the Bhagavath Saasthrams. They cause nirvEdham in the case of unrighteous and turn them back to the Lord’s feet . They grow the Sama-damAdhi guNams in those , who worship them and remove all blemishes in their minds . They chase of the enemies of the righteous through their tEjas and enable Bhagavath PrApthi for them . The common features between the Paadhukais and the SadAchAryAs are Paavanathvam (sacredness) ,AarAdhyathvam ( fitness to be worshipped ) , NigrahAnugraha samarTathvam ( power to bless as well as to chastise ) , dhyAna yOgyathvam ( Fitness for meditation as the object of reverence ) ,SarNyathvam( serving as the protector) and tEjOvathvam ( lustre) .

3. SrI RanganAthan is known for the play of creating the world of sentients and insentients from His dance stage in SrIrangam ( Jagath kalpanA nADikA RangiNA). This Rangan is ArangiNan ( there is no one to cherograph the Supreme dancer). The Paadhukais have the power conferred on them by the dancer of Rangam , who is the other form of Raamachandran ( RangiNA RangiNa dhattha kELim ). Oh PaadhukE ! Who else other than You among the Paadhukais could have saved the Yaagam of Sage ViswAmithrA ( Kaa u PaadhukA thAdrusE Gaadhiputhra adhvarE apAth ? )…(V.S).

938. தத்த கேளிம் ஜகத் கல்பநா நாடிகா
ரங்கிணா ரங்கிணா ரங்கிணா ரங்கிணா
தாத்ருசே காதி புத்ர அத்த்வரே த்வாம் விநா
அபாத் உ கா பாதுகா பாது காபாதுகா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! இந்த உலகத்தை ஸ்ருஷ்டி செய்தல் என்னும் நாடகத்தை நடத்துபவனாகவும், இதற்குத் தனக்கு வேறு யாரும் கற்றுக் கொடுக்கும் நாடகக்காரன் இல்லாதபடி தானே கைதேர்ந்த நாடகக்காரனாகவும், ஸ்ரீரங்கநாதன் உள்ளான். இப்படிப்பட்ட ஸ்ரீரங்கநாதனால் உனக்கு உல்லாஸமான ஸஞ்சாரம் அளிக்கப்பட்டது. உன்னைத் தவிர எந்தப் பாதுகை – காதி என்னும் அரசனின் புத்ரனாகிய விச்வாமித்ரரின் யாகத்தைக் காப்பாற்றி, அவருக்கு மட்டும் அல்லாமல் மற்றவர்களுக்கும் இன்பம் அளித்துக் காப்பாற்றியது?

Sloka #939

939. Paadhapaa Paadhapaa Paadhapaa Paadhapaa
Paadhapaa Paadhapaa Paadhapaa Paadhapaa
Paadhapaa Paadhapaa Paadhappa Paadhapaa
Paadhapaa Paadhapaa Paadhapaa Paadhapaa

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

The PaadhukA Purifies all movables and immovables of sins by means of its ablution water. The PaadhukAs take care of the beings in the leela vibhUthi as well as those (MukthAs and NithyAs) of SrI Vaikunta. The PaadhukA does good to those dutiful persons who kindly take care of their parents as their duty and abandons those people, who forsake this duty. The PaadhukAs enhance the worth, stock of self-restraint and equanimity in the fortunate ones given to the drink of the nectar of the LOrd’s delectable qualities. The PaadhukAs dry up by its radiations, the enemies of its devotees and helps all, like Indhra to discharge their respective duities of their respective offices.

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

This slOkam is set up again in the Dhvan~jala chakra Bhandham. Many other sabdha chithrams are also included here. This slOkam can be fitted into the 4-petalled or 8 petalled or 16 petalled lotus chakram with “Paa” or “Dha” at the center. Swami Desikan’s extraordinary genius as a poet is fully evident here. He uses 2 of the three aksharAs making up the word, PaadhukA (Paa and dha) to create a slOkam with deep meaning.

This slOkam has shOdasAvrutthi yamakam, where the word “Paadhapaa” is repeated 16 times. It consists of 2 Uyir yezhutthu (A and Aa) and 2 meyyezhutthu (Pa and dha). It has SlOka, slOkArdha and slOka paadha anulOma prathilOma yamakam. It has three kinds of Padhama bhandhams consisting of 4, 8 and 16 lotus bhandhams.

The splitting up of the words of this slOkam for comprehending the meaning are: “PaadhapA, apaadhapA, aapAtha, paapA, adha, apA, pAdhapA, paadha, paa, paadha, pApAdh, apApAdh, A, pApA, dha, pApA, aadha, paa, paadha, paa”.

1.UtthamUr Swami’s anubhavam: The PaadhukAs eat up (destroy) all the sins of the sentients and insentients through the SrI Paadha Theerttham. They protect the bound jeevans, who form one foot of the Lord. Oh PaadhukE! They protect also the liberated jeevans (nithya mukthAs) as well as the BrahmAs of the various yugAs. They protect not only the Lord’s feet but also protect those who take care of their parents and punish those who fail to do so. They enhance the guNAs like Sama, dhama et al for the devotees of VisNu through their brilliant rays.

2. Srimath Andavan’s ‘s anubhavam: Empowered by the Veeryam of the Lord, the Paadhukais as well as SadaAchAryAs bless the ones, who seek their protection with their sambhandham, dhyAnam, Keerthanam and Prapatthi. They steer the Jagath vyApAra chakram as a result of their unshakable links with their Lord. The power of AchAryAs and the Paadhukais arise from their Bhagavath PaadhAravindha SamAsrayaNam.

3. The Paadhukais that protect the feet of the Lord, who in turn protects the aadhikArika PurushAs (annointed Managers) like Indhran, BrahmA and RudrA (Paadha A paadhapaa) to stay in their appointed sTAnams. These PaadhukAs drink up (destroy) the sins of chethanams and achEthanams (paadhapaa paa apAdhapA) completely. They have their powerful SrI Paadha Theerttham to root out all sins (aapAdha pApa ath apA). They protect BhagavAn’s Iswaryam (Prakruthi MaNDalam), which is one 4th of His Iswaryam (Paadha paa). They also protect the other third part, Nithya VibhUthi (apAdha Paa).The Paadhukais protect one’s parents and also those who have no protection from sins (PaapAth paa; apApAth atthi). They cleanse the minds of those, who are steeped in Bhagavath Bhakthi (“A” paapA dha). With their matchless tEjas, they dryup aasritha virOdhis.

939. பாதபா பாதபா பாதபா பாதபா
பாதபா பாதபா பாதபா பாதபா
பாதபா பாதபா பாதபா பாதபா
பாதபா பாதபா பாதபா பாதபா

படித்தல் – இந்த ச்லோகத்தைக் கீழே உள்ளபடி பிரித்துப் பொருள் கொள்ளவேண்டும்:

பாதப அபாதப ஆபாத பாப அத் அபா
பாதபா பாத பா அ பாதபா அபாதபா
பாத பாபாத் அ பாபாத் அ பாபாத் அபாபாத்
அபாபா த பாபா ஆத பா பாத பா

பொருள் – கால்கள் என்னும் வேர் மூலம் நீரைப் பருகும் தாவரங்கள், அவ்விதம் கால்களால் பருகாமல் உள்ள மற்ற உயிரினங்கள் போன்றவற்றைச் சூழ்ந்துள்ள பாவங்களை நீக்கவல்ல அபிஷேக நீரை உடையவள்; ஸ்ரீரங்கநாதனின் உடைமையானவற்றில் நான்கில் ஒரு பங்கான இந்த லீலாவிபூதியைக் காப்பாற்றுபவள்; மேலே உள்ள பங்கு தவிர மீதம் உள்ள முக்கால் பங்கான நித்யவிபூதியைக் காப்பாற்றுபவள்; ரக்ஷிக்கப்பட வேண்டிய தாய் தந்தையர்களைக் காப்பாற்றுபவர்கள், அவ்விதம் காப்பாற்றாதவர்கள் விஷயத்தில் நன்மையை அளிப்பதும், நல்லதை நீக்குவதுமாக உள்ளவள்; ஸ்ரீரங்கநாதனின் திருக்கல்யாண குணங்களை எப்போதும் பருகும் ஸாதுக்களை, அவர்களின் புலன் வசப்படுத்தும் குணங்கள் போன்றவையே தூய்மைப்படுத்துகின்றன, அந்தக் குணங்களை வளரச்செய்கிறாள்; ஸ்ரீரங்கநாதனின் அடியார்களுடைய விரோதிகளை உலர்ந்து போகும்படிச் செய்கின்ற கிரணங்களை கொண்டுள்ளாள்; உயர்ந்த பதவிகளில் உள்ள இந்த்ரன் போன்றவர்களைக் காப்பாற்றும் ஸ்ரீரங்கநாதனின் திருவடிகளையும் காப்பாற்றுபவளாக பாதுகை உள்ளாள்.

Sloka #940

940. SaakEtha ThrANa vELAjanitha tathanijaprAngaNa SrIprabhAsA
SaabhA prasrIDavyAm iyamamama yamivyApadhucchEdhilAsA
SaalAdhicchEdha tigmA havarururu vaha hrIkarasyAmarAsA
asaa RaamasyAngrimapyAjati na na nathijasTUlamuthrAtakE Saa

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

We go back to the times, when PaadhukA was ruling over AyOdhyA seated in the royal court, it spread its splendid effulgence over the whole courtyard- its effulgence of Pure Knowledge, effulgence of its gratness and fame. The hall is filled with Vedic effulgence and is capable of rooting out all foes, that too in a sportive manner in the case of sages, who have totally banished conceit nd perception and removing the tendency to indulge in idle prattle. As Raama, as in this Vishnu form, He extracted the “essence” of the foe, that is, haughtiness and bow (weapon) of the foe. As the fierce fight was going on, it caused a sense of shyness, modesty and defeat, when Raama’s elbow power became evdent. The PaadhukAs of that Lord recommends the poor, pitiable, people needing help, who bow to the LOrd in abject surender to the feet, Which shines in exhiliration.

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

This slOkam is set in Kavi nAmAngitha ashta dhaLa padhma chithram. This includes a lotus chakram with the name of the poet, who composed this brilliant kAvyam (Venkatapathi Kamalam). Venkatapathi is the other name for VenkatanAthan (Swami Desikan), the author of this brilliant kAvyam. The ladies of the house for worship use this slOkam on TUESwami DesikanAYS. This slOkam is in SragdharA metre and each paadham has 21 aksharams:

sAkEtha thrANa vELAjanitha tathanijaprAnkaNa SrIprabhAsA
sAbhA prasIDavyAm iyamamayamivyApathus-cchEdhilAsA
sAlAdhicchEdha tigmaa havaruru vaha hrIkarasyaamarAsA-
saaRaamasyAngrim abhyajAthi na na nathijasTUlamuthrAtakE

1.UtthamUr Swami’s anubhavam: This slOkam celebrates SrI RaamachandrA and His glorious deeds through the salutation to SrI Raama PaadhukAs. The slOkam says: “SrI Raama PaadhukAs have a natural lustre. They are known for the fact that the VedAs eulogize them. At TaatakA forest, these PaadhukAs removed the danger that the egoless yOgis faced. Later, when they ruled over AyOdhyA and protected the citizens, the sound that they made created a glow around them. They remove thesorrows of those who have not perfected their sense of true knowledge. These are the PaadhukAs of SrI RaamA, who defeated Rudra in war and which broke the bow of Siva at Mythilai. They made RudrA holding a deer in His hand feel ashamed over his defeat. These are the PaadhukAs commanded by Raama to rest on the heads of His devotees. They also make it possible for RaamA’s sacred feet to approach their heads. They destroy asubha sankalpams.

2. Srimath Andavan’s anubhavam: In the 934th slOkam, the focus was on how the Paadhukais destroy the sins of Paapis through some vyAjam (excuse) and uses their PurushakAram with the Lord to accomplishthat act.

Next, the Vaathsalyam for aasritha Janam, nithya yOgam with the Lord were described. That was followed by the examples of upakArams along these lines such as ViswAmithra Yaaga SamrakshaNam. Next the acquisition of bhagavath guNams by the Paadhukais due to Bahgavath sambhandham was described. Now, the description of the samrakshaNam of MahA Paapis by the Paadhukais is continued. SaraNAgatha samrakshaNam as Sarva Saasthra Saaram is the theme here again. The PurushakAra kaashtai of the Paadhukais in persuading the Lord to protect the saraNAgatha jeevans is described.

3. The division by padhams (16 units) of this long slOkam is as follows:

a) SaakEtha ThrANa vELA janithatha nija prAnkaNa Sri PrabhAsA: During its PaadhukA Raajyam at AyOdhya for 14 years, the Paadhukais had the glorious effulgence arising from their gold and gems as they sat on the throne of Raghus in the middle of the raaja sabhai full of great-learned souls.
b) SaabhA: they possessed Kaanthi (Keertthi shObhitham) then.
c) prasree: the Kaanthi arose from the eternal Veda Sampath (SaamAnya & Sookshma Jn~Anam.
d) aDavyAm: In the TaaDakA Vanam (during Yaj~na rakshaNam).
e) Iyam: This Raama PaadhukA
f) amamayamivyApadhucchEdhithalaasA (amama +yami + vyApath+ ucchEdhi +laasA) : That PaadhukA with the playful acts of protecting the egoless yOgis from dangers that confronted them in the TaDakA forest.
g) Saaladhi-cchEdha thigma aahava ru hUm ruru vaha hrIkarasya: These PaadhukAs of the Lord with its power made Rudra –with the mark of deer in his hand–flee the battle field through their hUmkAra sabdham. h) AamarAsasA: Those PaadhukAs, which removes the ignorant words and creates the good tatthva Jn~Anam in aasrithAs.
i) Raamasya: Those PaadhukAs belonging to VishNu Roopi, Raaman.
j) angrim: of the sacred feet of the Lord
k) (angrim) abhyajAthi na: The Paadukais recommend to the Lord’s feet to accept the aasrithan as an object of protection. (l, m , n) nathijasTUlam +utthrAtakE+ Saa: After seeing the bowed head seeking protection, the Lord’s sacred feet are swollen with joy about SaraNAgatha SamrakshaNa laabham (gain) .This results from the PurushakAram (intercession) of the dhivya PaadhukAs.

940. ஸாகேத த்ராண வேளா ஜநித தத நிஜ ப்ராங்கண ஸ்ரீப்ரபாஸா
ஸாபா ப்ரச்ரீ: அடவ்யாம் இயம அமம யமி வ்யாபத் உச்சேதி லாஸா
ஸாலாதிச்சேத திக்ம ஆஹவ ருருரு வஹ ஹ்ரீ கரஸ்ய ஆம ராஸ அஸா
ஸா ராமஸ்ய அங்க்ரிம் அப்யாஜதி ந ந நதி ஜ ஸ்தூலம் உத்ராதகே ஸா

பொருள் – அயோத்தியைக் காப்பாற்றி அரசாண்ட காலத்தில் அமைக்கப்பட்ட ராஜசபையின் ஆஸ்தான மண்டபத்தில் தனது ஞானம், ஐச்வர்யம் முதலானவற்றுடன் கூடிய ஒளியை உடையவள்; இதனால் மேலும் அழகும் மேன்மையும் அடைந்தவள்; மேன்மேலும் வளர்ந்த ராஜ்யசெல்வம் கொண்டதாக விளங்கியவள்; ஸம்ஸாரம் என்ற காட்டில் மமகாரம், பொருள் ஆசை, பற்றுதல்கள் போன்றவை இல்லாமல் வாழ்கின்ற உயர்ந்தவர்களுக்கு, சத்ருக்கள் மூலம் உண்டாகவல்ல ஆபத்துக்களை அடியுடன் வெட்டிச் சாய்ப்பதைத் தனது விளையாட்டாகவே கொண்டவள்; அதிக ஞானம் பெறாதவர்களாக இருந்தாலும் ஸ்ரீரங்கநாதனையும், பாதுகையையும் போற்றி நிற்பவர்களின் தவறான சொல் அமைப்புக்களை நீக்கி, அவர்களுக்கு ஞானமும் உயர்ந்த சொற்களையும் கொடுத்தபடி உள்ளவள் – இப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகை மேலும் செய்வது என்ன? ஸாரம் என்ற பலம் போன்றவற்றை முறியடிப்பதில் மிகவும் உக்ரமான யுத்தம் நடக்கும்போது, மானைக் கையில் ஏந்திய சிவனுக்கு தனது “ஹும்” என்ற ஓசையால் மட்டுமே பயந்து வெட்கம் ஏற்படும்படிச் செய்த இராமனுடைய திருவடிகளை வழி நடத்துகிறாள். இந்தத் திருவடிகள், ரக்ஷிக்கத் தகுந்தவர்கள் செய்கின்ற வணக்கம் காரணமாக மிகவும் மகிழ்வுடன் உள்ளன அல்லவோ?

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