Paduka Sahasram Part 95


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Sloka #941

941. ramyE vEsmani pAparAkshasabhidhAsvAsakthadhee NaayikA
nanthum karmaja dhurmadhAlasadhiyAm Saa hantha nATeekruthA
sadhvADa brahmikAsu tApasa thatapOvisrambha bhUyanthrikA
kAchith svaraikamEna kELisamayE kAmavrathA PaadhukA

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

Even when the PaadhukA strolls at will, freely for pleasure, it will grant the boons to the worshippers, because it is its firm vow to do so. It leads the Lord in the track for decimation of demonaic forces, as per His wish, of course. Saadhus in the forest engage themselves in their penance in full confidence that no trouble will arise from demons, merely on seeing the prints of the PaadhukAs on the surrounding sands. That PaadhukA of such great supermacy has taken seat under the holy Ranga VimAnam only to enable lazy individuals (whose haughty thoughts have made them unfit for yogAs like Karma yOgA) to worship and derive the benefit of salvation. The MahA chakrA bandhA, “VenkatanAtheeya–PaadhukA Sahasram” is engraved in a Masterly manner in this slOkam by Swami Desikan.

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

This verse is set in the chakram recognized as “Kavi-kAvya-NaamAngitha MahA Chakram”. This chakram is otherwise known as “VenkatanATeeya Paadhuka Sahasra MahA Chakram”. This chakram includes the name of the poet (VenkatanATan) and the Kaavyam, PaadhukA Sahasram in its geometric pattern (Chithra Paddhathi).

1)UtthamUr Swami’s anubhavam: Here, Swami Desikan salutes the matchless Paadhukais, which sit inside the Ranga VimAnam at SrIrangam. He says: Those PaadhukAs help the egotistic and dull-witted kept down by their misdeeds. They help them to offer their surrender. The PaadhukAs bring before one, their Lord, who is intent on destroying the enemies of the DevAs. They roam on the streets, where the righteous of Srirangam resides. They become the yanthrAs for those, who perform penance to get the blessings of the PaadhukAs. Through their voluntary movements, the PaadhukAs take different kinds of strides during their play hours. Those PaadhukAs with their limitless glory are sitting inside the SrIranga vimAnam. The geometric pattern of this yanthram (MahA Chakram) has 9 inner circles intercepted by 6 spokes of a wheel from edge to edge of the outter most chakram at 60 degree angles containing the aksharams of the slOkam inside.

2) Srimath Andavan’s anubhavam: One may think that the Paadhukais (SadAchAryAs) may not have RakshaNa SvAtantryam since it is Para Tantran to its Lord. Swami Desikan points out that in dhivya dEsams like SrIrangam, Paadhukais assume PurushakAram to have control over the helpless jeevans and saves them.Therefore all sinners can approach the SadAchAryAs and be saved.

For asritha rakshaNm, SadAchAryAs are firm minded and engage in making recommendations to the Lord to save the SamsAris by eliminating their karmAs. For this purpose, SadAchAryAs travel to the agrahArams of SamsAris and through their Saannidhyam (Personal presence, anushtAnam and UpadEsam chase away the inner enemies pf one like Kaamam, krOdham et al.

3) In this slOkam set in SaardhUla VikreeDitham metre, Swami Desikan says that the Paadhukais have been made an independent agent by the Lord for protecting the aasrithAs (alasa dhiyaam nanthum ramyE vEsmani nATeekruthaa. Hantha! The Paadhukai has the firm interest to pursue its favorite vratham SaraNAgatha RakshaNam (i-e); (svaira-gamanE kAmavrathA).

941. ரம்யே வேச்மநி பாப ராக்ஷஸ பிதா ஸ்வாஸக்ததீ நாயிகா
நந்தும் கர்ம ஜ துர்மத அலஸ தீயாம் ஸா ஹந்த நாதீக்ருதா
ஸத்வாட ப்ரமிகாஸு தாபஸ தபோ விஸ்ரம்ப பூ யந்த்ரிகா
காசித் ஸ்வைரகமேந கேளிஸமயே காமவ்ரதா பாதுகா

பொருள் – பாவங்கள் நிறைந்த அசுரர்களை அழிப்பதில் மிகுந்த ஆவல் கொண்ட புத்தியுள்ள இராமனை அழைத்துச் செல்கிறாள்; தனது விருப்பத்தின்படி ஸஞ்சாரம் செய்வதால், விளையாடும் காலங்களில் தன்னையும் ஸ்ரீரங்கநாதனையும் அண்டி நிற்பவர்களின் விருப்பத்தை நிறைவேற்றுவதை ஒரு விரதமாகவே கொண்டுள்ளாள். ஸாதுக்களான முனிவர்கள் உள்ள இடங்களில் ஸஞ்சாரம் செய்யும்போது, அந்த முனிவர்களுக்கு தங்கள் தவங்கள் மீது உள்ள நம்பிக்கையை வளர்த்து, தங்கள் தவம் வீணாகாது என்ற உறுதியை அளிப்பதான அடிவைப்பைக் (தனது ரேகையை அந்த பூமியில் பதித்து) கொண்டதாக உள்ளாள். இப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகை – பாவங்கள் காரணமாக உண்டான கர்வம் முதலியவற்றால் ஏற்பட்ட சோம்பல் காரணமாகச் செய்ய வேண்டியவற்றைச் செய்யாமல் உள்ளவர்கள் வணங்குவதற்காக, மிகவும் அழகான ஸ்ரீரங்கவிமானத்தில் எஜமானியாக அமர்ந்துள்ளாளே! என்ன வியப்பு!

Sloka #942

942. SrisamvEdhana karma kruth vasutava syAm ruddha dhairyasphuDa:
SrI PaadhAvani visthruthAsi sukhinee Thvam gEyayAthAyanA
VedAnthAnubhavAthi pAthi sutanu: sAndhrEDya bhAvapraTE
angasTA chAchyuthadhivyadAs sumathi: prANasTaseethAdhana:

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

Oh SrI PaadhukE! You have in abundance the fame of being praised profusely. SitA treats You as life-like treasure. Your greatness is beyond comprehension to the reach of the VedAnthAs. You are an aid, an appurtenance, devotedly engaged in service to Lord AchyuthA. Your walks here and there are worthy of singing in praise; and You are regaled by such praise.May I become Your servant, performing perfect duties that qualify me to reach Your cherished affluence, namely, the kingdom of God!

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

This slOkam is in the form of a rare Chakra Bhandham known as “Chathuranga AshtAra chakram. The name of the poet (SrI VenkatanATan), his earned titles and the name of the Kaavyam composed by him are included in this slOkam.

Here, Swami Desikan prays for the blessings of performing Kaimkaryams to the Paadhukais and to be considered as their property. This chakram is referred to as “Kavi-Kaavyaadhi–ParapadhyA ghaDitha chakram”. The metre of this slOkam like the previous slOkam is SaardhUla Vikreetitham.

1)UtthamUr Swami’s anubhavam: Oh PaadhukE having the glory of being praised with ardour and having the glory of being the life and wealth of SitA Devi! Oh PaadhukE with clear and brilliant lustre! You have a beautiful form that is beyond the description and experience of the VedAs. You stay next to Your Lord and on the lap of Your Lord”s consort. You spend Your days and nights in service to Your Lord. Your scholarship is of the kind that is celebrated to earn You the title of Sumathi. Your novel and beautiful strides are praiseworthy. May I be blessed with the boon of serving You with courage and steadfastness and have the distinction of being Your own property to qualify for the name of PaadhukA Sevakan.

2) Srimath Andavan’s anubhavam: This Bhandham celebrates the Naama, Svaroopa, GuNa and KriyAi of the Poet, SrI VenkatanAthan. This slOkam glorifies the MahA ViswAsa BhOgyathvam and Parama PrApyathvam of both the Paadhukais and the SadAchAryAs. The inner meaning is that the SadAchAryAs fulfill all auspicious karmAs for those, who seek their refuge; they are dear to MahA Lakshmi; they banish all inauspiciousness thru their wide sanchArams; They become objects of great enjoyment (parama bhOgyam) to their disciples just as Bhagavath anubhavam; they become subjects of contemplation; they are forever immersed in Bhagavath anubhavam and bless their disciples to enjoy such anubhavam; they should not be considered as mere humans but as the symbol of the Lord Himself.

3) Oh PaadhukE! You are like the treasure for those, who perform sathkarmAs prescribed by the VedAs (SrI samvEdhana karma kruth vasu)! You have great glory because of Your auspicious attributes that offer  material for huge eulogies (Saandhra EeDyabhAava praTE!). You are like a huge treasure for SitA PirAtti, whose life is RaamachandrA (PrANasTa SeethA dhana!). Oh Lord’s PaadhAvani! Your sanchArams are worthy of eulogy (Thvam gEya yAthAyanA!). You have a dhivya thirumEni (divine body) that is sweeter to enjoy than Bhagavath anubhavam itself (VedAntha anubhava athipAthi sutanu!). You are the most prominent among the Lord’s chihnams (angasTA!). You are engaged in the noble service to Lord Achyuthan (Achyutha dhivya dhAsya Sumathi!). You enjoy immeasurable joy thru such dhAsa Kruthyams (Sukiniee) and take on limitless avathArams befitting that of Your Lord (VistruthA asi!). Therefore, You should bless me to become a devoted servant to You of such glories (Ruddha dhairya sphuDa: Tava syAm!).

942. ஸ்ரீ ஸம்வேதந கர்ம க்ருத் வஸு தவ ஸ்யாம் ருத்த தைர்ய ஸ்புட:
ஸ்ரீபாதாவநி விஸ்த்ருதா அஸி ஸுகிநீ த்வம் கேய யாதாயநா
வேதாந்த அநுபவ அதிபாதி ஸுதநு: ஸாந்த்ர இட்யபாவ ப்ரதே
அங்கஸ்தா அச்யுத திவ்ய தாஸ்ய ஸுமதி: ப்ராணஸ்த ஸீதா தன

பொருள் – அதிகமாக வணங்கப்படும் தகுதியைக் கொண்டதால் மேன்மையும், இராமனின் உயிர்நிலையாக உள்ள சீதையின் செல்வமாகவும் உள்ள ஸ்ரீரங்கநாதனின் பாதுகையே, வேதங்களின் எல்லையாக உள்ள உபநிஷத்துகளின் மூலம் மட்டுமே அறியவல்லதான ஸ்ரீரங்கநாதனின் அனுபவத்தைக் காட்டிலும், மேலான இன்பம் அளிக்கவல்ல திவ்யமான திருமேனி கொண்டவள்; அடியார்களை எப்போதும் நழுவவிடாத ஸ்ரீரங்கநாதனின் கைங்கர்யங்களில் தனது புத்தியை எப்போதும் வைத்துள்ளவள்; இதனால் அவனுடைய சாமரங்கள் முதலான பொருட்களில் முதன்மையாக உள்ளவள்; அழகான ஸஞ்சாரங்கள் கொண்டவள்; எல்லையற்ற ஆனந்தம் கொண்டவள்; ஸ்ரீரங்கநாதனின் பல திரு அவதாரங்களுக்கு ஏற்றபடி பல ரூபங்களைக் கொண்டவள். இப்படியாகப் பல மேன்மைகள் பொருந்தியவளாக நீ உள்ளாய். ஸாதுக்களின் செல்வம் என்று போற்றப்படும் வேதங்கள் கூறிய உயர்ந்த கர்மங்களை இயற்றுபவர்களின் பெரும் செல்வமாக நீ உள்ளாய். இதனால் மிகவும் தெளிந்து நம்பிக்கை பெற்ற நான், உனக்கே அடிமையாக வேண்டும்.

Sloka #943

943.kanakapeeDa nivishta tanustadhA Sumathy dhAyinijAnubhavasmruthA
vidhisiva pramukair abhivandhithA vijayathE Raghupungava PaadhukA

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

Hail its victory! Victory to the PaadhukA, which, when it reigned over the kingdom, was majestically seated on a gold throne; its contemplation in one’s heart, even a momentary recalling of the PaadhukA, will confer an effective blossoming of one’s faculty of the mind, its worshippers include Brahma and SivA. Victory to that PaadhukA!

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

This slOkam is jointly studied with the next (944th) slOkam. These 2 slOkams form together a pair to exemplify a type of poetry known as “Bhinna vrutthAnulOma gOmUthrikA bhandha padhya dhvayam”. The 2 slOkams (943 & 944) have seperate vrutthams/ metres (Bhinna-vruttha Bhandha padhya dhvayam): SlOkam 943 is in dhruthaviLambhitha Vruttham and slOkam 944 is in SragviNee vruttham.

1)UtthamUr Swami’s anubhavam: SrI Raama Paadhukais sat on the golden throne of Raghus. At that time, the noble-minded PaadhukAs conferred the boon of true Jn~Anam. Remembering their attributes and experience, they are saluted by Brahma, RudrA and others with special affection.

2. Srimath Andavan’s anubhavam: In the previous slOkam, Swami Desikan prayed for the boon of “TadEka sEsha Vrutthi” (performing Kaimkaryams to the Paadhukais alone). When the Paadhukais responded favorably to his prayer, Swami Desikan becomes joyous and pours out his eulogy of the most merciful PadhukAsand hails them. The mood here is JayAseer-vAdhams or hailing victory to the PaadhukAs. May there be victory to the Paadhukais, which sits on a golden seat inside Sriranga VimAnam just as it did in the time of AyOdhyA Raaman through sitting on a similar golden seat (the throne of Raghu Vamsam kings)! May there be victory to the Paadhukais, which at Srirangam (archai) as well as in AyOddhi (VIbhavam) blessed one and all to acquire true Jn~Anam! May there be victory to the Paadhukais, which were worshipped by Brahma and Rudra both inside the Ranga VimAnam as well as at the time they reigned as the representative of the Lord at AyOddhi. Victory to the Paadhukais, which defeats the dhushta RaakshasAs as well as my dhushta manas! May the Paadhukais of such multiple, auspicious attributes shine forever with Vijaya SrI!

3. Those Paadhukais sat on the golden throne of the kings of Raghu Vamsam at AyOddhyA with its majestic body (TadhA kanaka peeDa nivishta tanu:). They have the power to bless us with sumathy (MInd known for its clarity and possession of true Jn~Anam). They are powerful to bless the devotee with the nectar of anubhavam about them through dhyAnam (nija anubhava smruthA). Brahma and Sivan et al worship them. (Vidhi Siva pramukhai: abhivandithA). May those Raama Paadhukais be victorious always (Raghu Pungava PaadhukA vijayathE)!

943. கநக பீட நிவிஷ்ட தநு: ததா
ஸுமதி தாயி நிஜ அநுபாவ ஸ்ம்ருதா
விதிசிவ ப்ரமுகை: அபிவந்திதா
விஜயதே ரகு புங்கவ பாதுகா

பொருள் – கோஸல நாட்டை அரசாண்ட காலத்தில் தங்கமயமான ஸிம்ஹாஸனத்தில் அமர்ந்தவள்; நல்ல புத்தியை அளிக்கவல்ல தனது தரிசனம் மற்றும் நினைவைக் கொண்டவள் (தன்னைத் த்யானிப்பவர்களுக்குத் தன்னைக் காட்டிக் கொடுத்து அவர்களுக்கு நல்ல புத்தி அளிப்பவள்); நான்முகன், சிவன் போன்றவர்களால் எப்போதும் வணங்கப்படுபவள் – இப்படிப்பட்டவளான ரகுகுலத்தின் நாயகன் இராமனின் பாதுகை எப்போதும் வெற்றியுடன் உள்ளாள்.

Sloka #944

944.dheena gOpijaniklishta bheenuth sadhA Raama PaadhAvani!
SvAnubhAvasTithA yEdhi mEvasyam uthArabhAvasrithA tEjasA tEna gushtim gathA paalikA |

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

Oh Raama PaadhukA! Innocent Gopi damsels were relieved of grief and fear about re-birth, KamsA’s atrocities and separation from their Lord. Oh PaadhukE! You possess an inherent grandeur that is unsullied because You are not in any want. Your effulgence arises from Your ability to elevate the lowliest to the level of being salvaged. May You please be my Protectress!

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

1)UtthamUr Swami’s anubhavam: Oh Raama PaadhukE! You removed the sorrows, fear and repeated births in the world for the meek gOpis. You are conscious always of Your glory and intent on rescuing those in difficult situations through the exercise of Your power. You are celebrated for such valorous deeds. May Thou without fail be My Protector!

2) Srimath Andavan’s anubhavam: Here the salutation is to the tEjas of the Paadhukais. During the KrishNAvathAram, You removed the fears of Gopikais in this and the other world. Your mahimai cannot be assailed by any one including Brahma, Rudran and ohers. Your lustre helps samsAris to ovecome their deficencies. May YOur tEjas maintain sEsha vrutthi for me and prevent our misfortunes!

3) Oh Raama PAdhaavani! You removed the distress of the meek Gopis and provided them with the path for Moksham (dheena gOpee jani klishta). You removed the fear from dEvAs like IndhrA (Bhee nuth). They are steeped in the anubhavam of Bhagavath Bhakthi (svAnubhAva sTithA). It has acquired the power to lift up the muktha jeevan via the path of light (UtthAra Bhava srithA). They have become elated over their tEjas (tEjasA gushtim gathA). May those Paadhukais remain as my protector always (mE paalikA yEdhi).

944. தீந கோபீ ஜநி க்லிஷ்ட பீ நுத் ஸதா
ராமபாதாவநி ஸ்வாநுபவ ஸ்திதா
ஏதிமே அவச்யம் உத்தாரபாவச்ரிதா
தேஜஸா தேந குஷ்டிம் கதா பாலிகா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! கண்ணனைத் தவிர வேறு எதனையும் நினைக்காமல் இருந்த கோபிகைகளின் மறு பிறவியையும், கம்ஸன் மூலம் ஏற்பட்ட பயம் போன்ற துன்பங்களையும், இந்திரன் போன்றவர்களின் மூலம் ஏற்பட்ட அச்சத்தையும் நீ போக்கினாய்; எந்த உனது தேஜஸ் மூலம் இந்த உலகை நியமித்தபடியும், ரக்ஷித்தபடியும் உள்ளாயோ, அந்த மேன்மை மூலம் நீ என்னைக் கண்டிப்பாகக் காப்பாற்றி, உனது கைங்கர்யத்தில் நிலை நிறுத்தவேண்டும்.

Sloka #945

945. dhaamanirAkrutha tAmasa lOkA
dhAthrumukhair-vinathA nijadAsai:
pApam asEsham apAkurushE mE Paadhu !
vibhUshitha-Raaghava PaadhA

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

Oh PaadhukA! You see to it that the sacred land You reigned over suffered no grief whatsoever. It was Your great grace. Faultless, effulgent, You had Your court filled with kings, whose affluence were of a faultless nature. You never get satisfied with the bliss that You derive by enjoying close contact with the Lord’s feet, nor with the bliss You secure for devotees by way of their enjoyment of the Lord’s feet. You have powers to increase the bliss further & further; and there is no impediment to this role of Yours.

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

1) UtthamUr Swamy’s anubhavam: This and the next verse form a duet of verses representing ” Bhinna Vruttha PRATHILOMA gOmuthrikA bandha padhya dhvayam. SlOkams 943 & 944 represented “bhinna vrutthhi ANULOMA gOmuthrika bhandha Padhya dhvayam”.

Here , Swamy Desikan says: ” Oh PaadhukE ! You are adorning RaamA’s feet and with Your prowess have destroyed the community of asurAs. You are being worshipped by Brahma and other devoted servants of Yours. You remove all of my sins.

2. Srimath Andavan’s anubhavam: The inner meaning is that SadAchAryAs like the Lord’s Paadhukais are capable of destroying the demonic nature (aasura svabhAvam) of people. They are powerful to chase away the enemies of people of Saathvic nature and enhance their satthva guNam further, which in turn prepares them to reach the limits of being the servants (Seshathva Kaashtai) to the Supreme Lord . They are pristinely pure like the Lord’s sacred feet and removes all the blemishes of those, who seek them as refuge.They are thus highly qualified to destroy the aasura svabhAvams, counter Satthva Naasam (destruction of Satthva guNam) and eliminators of virOdhis for serving as the servants of the Lord as a chosen way of life.

3. Oh PaadhukE (hE Paadhu) ! You are known for Your tEjas (lustre) which destroys the people filled with TamO guNams (DhAma nirAkrutha tAmasa lOkA). You are worshipped by Your servants like Brahma (dhAthru-mukhai: daasai: vinathA). You adorn the sacred feet of Lord Raaghavan (VibhUshitha Raaghava PaadhA). Oh PaadhukE ! You remove entirely all my sins ( Thvam mE pApam asEsham apApurushE ).

945. தாம நிராக்ருத தாமஸ லோகா
தாத்ருமுகை: விநிதா நிஜதாஸை:
பாபம் அசேஷம் அபாகுருஷே மே
பாது விபூஷித ராகவ பாதா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உனது தேஜஸ் மூலமாக அசுரர்களின் ஸ்வபாவம் நிறைந்ததான தமோ குணத்தை நீங்கப் பெற்றவர்களை உடையவளாக உள்ளாய். உனது அடிமைகளாக உள்ள நான்முகன் போன்றவர்களால் எப்போதும் வணங்கப்பட்டவளாக உள்ளாய். உன்னால் அலங்கரிக்கப்பட்ட இராமனின் திருவடிகளுடன் எப்போதும் உள்ளாய். என்னுடைய அனைத்துப் பாவங்களையும் போக்கி வருகிறாய்.

Sloka #946

946.krupAnagathrAtha subhUradhushtA mEdhyA ruchA paarishahAmabhUpA
PaadhAvani sthyAnasukhair-na trupthA kAnthyA samEthAdhikruthanirOgA

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukE ! You seem not to be entirely satisfied with the intimate attachment with the Lord’s feet. With Your lustre and desire, You get power and without any let, You guard this earth with compassion. Without any blemish, You purify through Your luster all the kings of the universe including BharathA.

2) SrImath Andavan anubhavam: The inner meaning is: The SadAchAryAs are easy to worship based on their auspicious attributes, ease of access, qualifications, readiness to respond. Their worship removes sorrows and blemishes, creates purity and enhances Saathvika guNam in preparation for reaching the limits of observing the Lord (Seshathva Kaashtai). Hence, the arrival of such SadAchAryAs in our midst is worthy of prayers.

3) Oh PaadhukE ! You have the power and dayA to protect the land between Vidhya and HimalayA mountains/AaryA Vartham (hE PaadhAvani! Thvam krupA anaga thrAtha subhU: ). You are blemishless (adhushtA). You are pure through Your lustre (RuchA mEdhyA). You belong to the assembly of Saadhu Janams (ParishadhA). You are the protector of Earth (bhUpA). You are the One, who is not satisfied with the contact with the sacred feet of Your Lord ( sthyAna sukhai: na thrupthA ). You are with desire (kAnthyA samEthA). You have the power of Office (adhikruthA). Oh PaadhukE ! You are uninterruptable (anirOdhA). Please appear before me ( Thvam aama ) !

946. க்ருபா அநக த்ராத ஸுபூ: அதுஷ்டா
மேத்யா ருசா பாரிஷதா ஆம பூபா
பாதாவநி ஸ்த்யாந ஸுகை: ந த்ருப்தா
காந்த்யா ஸமேதா அதிக்ருதா அநிரோதா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உனது கருணை காரணமாக, எந்தவிதமான துயரமும் இந்த பூமிக்கு உண்டாகாதபடி இந்தப் பூமியை ஆண்டாய்; தோஷங்கள் ஏதும் இல்லாமல் உள்ளாய்; உனது ஒளியால் தூய்மையாக உள்ளாய்; ஸாதுக்களின் கோஷ்டியில் எப்போதும் உள்ளாய் (அல்லது ஸபையோர்களாக ஐச்வர்யம் நிறைந்த அரசர்களை உடையவள்); ஸ்ரீரங்கநாதனின் திருவடி அநுபவம் மூலம் எழுகின்ற இன்பத்தினால் மனநிறைவு அடையாமல், மேலும் அவன் திருவடிகளை சுவைக்க விருப்புகிறாய்; அவ்விதம் அவனது திருவடிகளை அனுபவிப்பதால் முழு அதிகாரம் பெற்று, தடை இல்லாமல் உள்ளாய். இப்படிப்பட்ட நீ வரவேண்டும்.

Sloka #947

947. Saarasa soukhya samEthA khyAthA padhapaa bhuvi svAj~njA
Saahasa KaaryavanAsA dheerA VasudhA navanyAsA

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

The PaadhukA was interested in safeguarding the devotee, BharathA, who showed stubbornness in his stand, sometimes even improper. It ventures to protect devotee somehow. It grants affluence. Its ever-anew, charming steps would be impressive. It enjoys the pleasure of the lotus flowers submitted as archana oblations. The PaadhukA rules with a righteous mace.

Note: These two slOkams are intertwined : When one reads the 948th slOkam’s second line starting from left to right all the way to the first line, the first slOkam is obtained.

Saarasa soukhya samEtha khyAthA padhapaa svAj~nA
sAhasakAryavanAsA dheerA vasudhA navanyAsA– — (947)

sAnyAavanadhaa suvaraa dheesAnA vayarkA sahasA
j~nA svA vibhu pAdhapathA khyAthA mE sakhyasou sarasA– –( 948)

This chithra version of poetry is known as ” Bhinna-vrutthAnulOma–prathilOma slOka dhvayam ” . When we read the 2nd slOkam upside down , we get the first slOkam with a full panoply of meanings. The genius of Swamy Desikan as a poet has no limits as we see from his talent to construct such extraordinary pairs of verses that are tightly coupled. Goomuthrika Bhandham is also incorporated into these two verses.

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

1) UtthamUr Swamy’s anubhavam: The PaadhukAs are intent on protecting BharathA , who was obstinate and was engaged in doing the impossible. The Paadhukas confer wealth and are valorous. They have novel forms and shapes. They enjoy the worship with lotus flowers. They associate with the people of tranquil minds. They are celebrated in the world. They show their symbols of spectre and sword to remind us about their sovereign nature.

2) Srimath Andavan’s anubhavam: In the previous two slOkams (945 & 946) , Swamy Desikan saluted the power of the Padhukais removing the enemies (VirOdhis) for his serving as the servant (Sesha Vrutthi) to the Paadhukais and prayed for the merciful Paadhukais to come before him for accepting his worship.

In these two slOkams ( 947 & 948), Swamy Desikan acknowledges with gratitude the readiness with which the Paadhukais came down to accept his AarAdhanam and the ease of access with which the Paadhukais related to him as a dear friend. He thanks the Paadhukais for accepting his kinchithkArams ( Small acts of service) and how the Paadhukais guided him to worship them as commanded by the Saasthrams.

Swamy Desikan compares his daring request to the Paadhukais to appear before him to accept his worship to the willful act of Bharathan , who engaged in prAyOpavEsam ( hunger strike until getting what one wants) in front of the hut of RaamA in chithrakootam . Just as PaadhukAs created the desire in the mind of BharathA to return to AyOdhyA with them instead of their Lord , Swamy Desikan says that the Paadhukais appeared before him to recieve his worship inspite of his unfitness. Swamy points out that PaadhukAs’ behavior in the case of BharathA and himself demonstrated the power of Aasritha rakshaNam of the Paadhukais. In the case of BharathA , the most merciful Paadhukais put up with the pains of seperation from their Lord and stayed with BharathA to rule over the kingdom as the representative of Raamachnadra. These PaadhukAs accept very little from the aasrithAs and returns great good fortunes to them . They also appear before the aasrithAs in many garbs to enhance their visual pleasures.Thus Swamy acknowledges the many soulabhya vyApArams of the Paadhukais here.

3)The Paadhukai is easily pleased with the offering of lotus flower during its aarAdhanam ( Saarasa soukhya samEthA).She commands me with auspicious instructions about Her worship (SvAj~nA ). She is eager to rotect the wilful BharathA , when he demanded Her Lord’sreturn to AyOdhya before completing His pledge of 14 years of vana vAsam ( Saahasa kAri avana aasaa) . She is heroic (dheerA ) and grants us all kinds of wealth ( VasudhA ) . She appears in novel pleasing forms (Padapaa nava nyAsA) . She has the reputation of being easy of access to those who seek Her refuge ( Bhuvi khyAthA).

947. ஸாரஸ ஸௌக்ய ஸமேதா
க்யாதா பதபா புவி ஸ்வாஜ்ஞா
ஸாஹஸ கார்யவந ஆசா
தீரா வஸுதா நவ ந்யாஸா

பொருள் – அர்ச்சனை செய்யப்பட்ட தாமரை மலர் மூலம் ஸௌக்யத்தை அடைந்தவளும், நன்மையே அளிக்கவல்ல ஆணைகளை இடுபவளும், இராமனை எப்படியாவது மீண்டும் அழைக்கவேண்டும் என்ற ஸாஹஸம் செய்த பரதனைக் காப்பதில் விருப்பம் கொண்டவளும், அடியார்களுக்கு எத்தனை துன்பங்கள் வந்தாலும் காப்பாற்றியே தீருவது என்ற உறுதி உள்ளவளும், அடியார்கள் வேண்டிய ஸம்பத்தை அளிப்பவளும், புதிது புதிதான இரத்தினக்கற்கள் உடையவளும் ஆகிய ஸ்ரீரங்கநாதனின் பாதுகை – இந்த உலகில் உள்ள அடியார்களால் மிகவும் சுலபமாக அடையத்தக்கவள் என்னும் பெருமை கொண்டவள் ஆவாள்.

விளக்கம் – இந்த ச்லோகத்தை அப்படியே தலைகீழாகப் படித்தால் அடுத்த ச்லோகம் தோன்றுவதைக் காண்க.

Sloka #948

948. sAnyAavanadhaa suvaraa dheesAnA vayarkA sahasA
j~nA svA vibhu pAdhapathA khyAthA mE sakhyasou sarasA

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

The PaadhukA is fit to be worshipped. It is our protector. It is easily sought, easily attained and easily utilized as help. It is like an Empress having authority and controlling powers. A stockhouse of pleasure, all round knowledge, it has the Lord at its disposal. It is reputed as protector of the Lord’s feet. The PaadhukA is my helpmate.

Note: The 2 slOkams, 947 and 948 are intertwined: When one reads the 948th slOkam’s second line starting from left to right all the way to the 1st line, the 1st slOkam is obtained.

SrI: Saarasa soukhya samEtha khyAthA padhapaa svAj~nA
sAhasakAryavanAsA dheerA vasudhA navanyAsA– — (947)

sAnyAavanadhaa suvaraa dheesAnA vayarkA sahasA
j~nA svA vibhu pAdhapathA khyAthA mE sakhyasou sarasA– –( 948)

This chithra version of poetry is known as “Bhinna-vrutthAnulOma–prathilOma slOka dhvayam”. When we read the 2nd slOkam upside down, we get the 1st slOkam with full panoply of meanings. The genius of Swami Desikan as a poet has no limits as we see from his talent to construct such extraordinary pairs of verses that are tightly coupled. Goomuthrika Bhandham is also incorporated into these 2 verses.

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

1)UtthamUr Swami’s anubhavam: The PaadhukAs are worthy of meditation. They have the power to protect one. They can be reflected upon and brought before one very quickly. They have the capacity of instantaneous response. They command and take control. They are comforting. They know everything. They are wealthy with many auspicious attributes. They have the possession of the Lord Himself. They are celebrated for the services they perform through protecting the Lord’s holy feet. They have attachment to their devotees. They give me comfort and peace of mind.

2) Srimath Andavan’s anubhavam: These Paadhukais which became easy of access to me are not ordinary vasthus; their glories are immense especially when compared to my own inadequacies. They are fit to be worshipped by all people of the universe. adiyEn is not qualified even to think of them with my feeble mind . They protect the entire universe with their power. adiyEn is one, who depends on them for my rakshaNam. The Paadhukai is the Empress of the universe. I am a nonentity before its power. It has no needs and has every thing (avAptha samastha kAmai). I am the embodiment of all sorrows of samsAram. The Paadhuka is omniscient, where as I am the 1st among the ignoramus. The Paadhukai has the Lord under its control, whereas I have lost the Lord. The Paadhukais protect the Lord’s feet and comfort Him, where as I give only sorrow to Him. The Paadhukais through its Svaroopam, GuNam, status and VyApAram possesses immeasurable glories. The PaadhukAis set aside their nobility and high status and relate to me like a dear and caring friend. It instructs me on hitham and ahitham with tender loving care. What a souseelya guNam the Paadhukais display towards me? it is incomparable.

3) Oh PaadhukE! You are fit to be the object of worship by all BhakthAs (SaanyA). You provide protection to all (avanadhA). You are the Empress of all the worlds (adheesnA). You have the highest Sukham and Jn~Anam and therefore Omniscient (Varya kaa jn~A). You have Lord RanganAtha under Your control (sva A vibhu) and the wellknown protector of His sacred feet (khyAthA PaadhapathA). This Paadukai has assumed the role of my friend quickly and interacts with me in a most delectable manner (asou PaadhapathA mE sahasA suvarA sarasA sakhee).

948. ஸா அந்யா அவநதா ஸுவரா
அதீசாநா வர்ய க ஸஹஸா
ஜ்ஞா ஸ்வா விபு பாதபதா
க்யாதா மே ஸக்யஸௌ ஸரஸா

பொருள் – அனைவராலும் பூஜிக்கத்தக்கவள், அனைவரையும் காப்பாற்றுபவள், “என்னைக் காப்பாற்று” என்று உரிமையுடன் நாம் கேட்கக்கூடிய தோழி போன்று உள்ளவள், அனைத்து உலகின் எஜமானியாக உள்ளவள், உயர்ந்த ஸ்ரீரங்கநாதனின் திருவடிகள் என்று சுகம் கொண்டவள், அனைத்தையும் அறிந்தவள், ஸ்ரீரங்கநாதனைத் தன்வசப்படுத்தியவள், ஸ்ரீரங்கநாதனின் திருவடிகளை காப்பாற்றும் பெருமை கொண்டவள் – இப்படிப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகைகள் எனது தோழியாக உள்ளாள்.

Sloka #949

949. tArasphAratarasvara rasabhararA saa padhAvanee sArA
dheerasvaira charasTira RaghupuravAsarathi rAmasavA

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

As a valiant person, a free and independently–acting hero , who relishes a firm stay in AyOdhyA, SrI Raamaa walks along wearing the PaadhukA , which produces a high pitch melody all around, thereby spreading all around happiness.

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

The 949th slOkam contains a new type of chakra bhandham in the shape of the PaadhukA. Swami Desikan excels again through his creative genius in creating this new PaadhukA Bhandham. This Bhandham has an outer square and a circle inside. Inside that circle are 8 petals (KarNikais) of a lotus housing a circle inside that area and inside that inner circle are the 2 SrI RanganAtha Paadhukais with aksharams of the slOkam. In the 10 fingers of the 2 legs are the 10 aksharams of the slOkam, “Sarathi Raama PadhAvani Saa” are inscribed.

1)UtthamUr Swami’s anubhavam: The PaadhukAs have taken refuge in Raamachandra of firm intellect, independence and with fondness to reside in AyOdhyA. When the PaadhukAs travel with Raamachandra, they generate a loud and majestic Naadham, which enhances the joy of all listeners.

2) Srimath Andavan’s anubhavam: In this slOkam, Swami Desikan wonders about the Paadhukais with soulabhya and souseelya guNams taking their Lord with them, wherever they travel. Those Paadhukais have under their control the great hero and SarvEswaran, who is very fond of the citizens of AyOdhyA. Those Padhukais generate a majestic nAdham during their sanchAra Kaalam and intimates to their anticipating aasrithAs about their arrival and generates visEsha preethi and hope in them.

3) This Aryaa vruttha slOkam salutes the Lord of Paadhukais 1st as the One, who is very fond of the citizens of AyOdhyA (RaghupuravAsa rathy Raama). He is of firm resolve (dheera:) and the Master (SarvEswaran) of all sentients and insentients (Svaira charsTira) as well as having the freedom to travel anywhere (svairachara sTira:). When those Paadhukais of the Lord travel carrying their Lord on its back, they generate a unique and majestic nAdham linked to carrying the Lord, who is under their influence (Raama savA padhAvani tAra sphAratara svara rasa bara raa Saa).

949. தாரஸ் பாரதர ஸ்வர ரஸ பர ரா
ஸா பதாவநீ ஸாரா
தீரஸ்வைர சர ஸ்திர ரகுபுரவாஸ
ரதி ராம ஸவா

பொருள் – தான் தொடங்கிய செயலில் எத்தனை தடைகள் ஏற்பட்டாலும் அதனை பொருட்படுத்தாமல், எடுத்த செயலை நிறைவேற்றுபவள்; தனது விருப்பத்தின்படி ஸஞ்சாரம் செய்பவனும், மாறாத குணங்கள் கொண்டவனும், ரகுவம்ஸத்தினரின் ராஜ்யமான அயோத்தியில் உள்ளவர்களிடம் ஆசையுடன் உள்ளவனும் ஆகிய இராமனைத் தான் ஏவும்படியாக வசப்படுத்தியவள்; தனது இனிமையான நாதங்கள் மூலம் உரத்த தொனியில் ஆனந்த அளிக்கவல்லவள் – இப்படியாக ஸௌலப்யம் போன்றவை வெளிப்படும்படியாக உள்ளாள்.

விளக்கம் – இந்த ச்லோகம் எட்டு தளங்கள் கொண்ட பத்மபந்தம் என்பதாகும். இதில் ஸ்ரீரங்கநாதனின் திருவடி அமைப்பு உள்ளதைக் கணலாம். இந்த யந்திரத்தையும் ச்லோகத்தையும் அன்றாடம் அனுஷ்டித்து வந்தால், எந்தவிதமான தடைகளும் நீங்கிவிடும் என்பது பலரின் கருத்தாகும்.

Sloka #950

950. charam acharam cha niyanthu: charaNAvanidhamparEtarA SourE:
charama purushArTachithrou CharaNAvani ! disasi chathvarEshu SathAm

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

Oh PaadhukE! The Lord’s feet act in the spirit of the Lord without any seperate view; the feet follow the lead of the Supreme Lord, who is the controller and director of all beings. They also help in endowing devotees with the correct knowledge about Moksha, the final goal of Man, the world of Lord KrishNa. You, Oh PaadhukA, bring the Lord’s feet to the inner compartments of the homes of the good. What a great service it is!

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

This last verse of Chithra Paddhathi is an illustration of a Chithra Bhandham known as Padha Dhwaya BhAga Vritthi. This being the last verse of Chithra Paddhathi, Swami Desikan states that the PaadhukAs bless the righteous with their many auspicious geometric representations for meditations. This particular Bhandham has the beginning words of the 1st 2 quadrants (Charama, CharaNAvani) once again at the beginning of the 3rd and 4th quadrants of this verse.

1)UtthamUr Swami’s anubhavam: Oh PaadhukE! Through Your grace, You bring to the inner chambers of the houses of the righteous the true knowledge (Moksha Knowledge) revealed by Your Lord, who is the Master of all sentients and insentients. You reveal the deep meaning of the Charama slOkam revealed by Your Lord in GitA to even those, who were not focusing on that revelatory knowledge of the highest value.

2) Srimath Andavan’s anubhavam: Oh PaadhukE! You bring in Lord RanganAtha to the pooja grahams of the meek and helpless (akinchanAs) readily so that they can offer their worship to Him. Their worship of Your Lord results in their mind being fixed on the last of the 4 purushArTams, (viz), Moksham and saves them. Oh PaadhukE! Your power in this matter is astounding.

3) Oh Paadhukais protecting the Lord’ feet! (oh CharaNAvani!) You bring Your Lord, who is the controller of all sentient and insentient beings into the poojA gruhams of Saadhus with great care (Thvam anidham parEtarA sathi, charam acharnccha niyanthu: SourE:). The Lord’s Sacred feet protect the Jn~Anam about the 4th PurushArTam, Moksham in the minds of the Saadhus (Charama purushArTa chith throu charaNou) into whose homes the Paadhukais bring the Lord (SourE:charaNou SathAm chathvarEshu disasi).

950. சரம் அசரம் ச நியந்து: சரணௌ
அந்தம் பரேதரா சௌரே:
சரம் புருஷார்த்த சித்ரௌ சரணாவநி
திசஸி சத்வரேஷு ஸதாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அடியார்களைக் காப்பாற்றும் அதே சிந்தனை கொண்டவளாக உள்ளாய். அசைகின்றதும், அசையாமல் உள்ளதும் ஆகிய அனைத்தையும் நியமிக்கின்ற ஸ்ரீரங்கநாதனின் திருவடிகள், உயர்ந்த புருஷார்த்தமான மோக்ஷத்தைப் பற்றிய ஞானத்தை உண்டாக்கி, காக்கவல்லவையாக உள்ளன. இப்படிபட்ட அவனது திருவடிகளை (இதன் மூலமாக ஸ்ரீரங்கநாதனை) ஸாதுக்களின் வீட்டிற்கே அழைத்து வந்து, அவர்களின் பூஜை அறையில் நிலையாக நிறுத்தி விடுகிறாய். ஆக நீ ஸ்ரீரங்கநாதனை வெகு சுலபமாக அவர்களது இல்லங்களுக்கு அழைத்து வருகிறாய்.

Chithra Padhathi SampUrnam
சித்ர பத்ததி ஸம்பூர்ணம்

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