Paduka Sahasram Part 98

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32.Phala Paddhathi

Introduction: In the Nirveda Paddhathi , the despair of Swami Desikan from the indifference of the Lord’s Paadhukais over his request for anugraham to be rid of SamsAric Sufferings was the theme. In the last slOkam of NirvEda Paddhathi, the DayA Moorthy, the Paadhukais responded most favorably to the moving plea for rescue by Swamy Desikan and freed Swamy Desikan from his erstwhile worries and Swamy began to celebrate the glorious modes of the Lord’s Paadhukais as the matchless purushArTam joyously as a fititng finale . Every one of the remaining 38 slOkams of the final chapter of Sri RanganAtha PadhukA Sahasram (Phala Paddhathi) has to be intrepreted in the context of the Parama Phala Roopam of the Lord’s Paadhukais according to our PoorvAchAryAs.

Sloka #971

971. upAKhyAtham thaThAthvEna vasiShTAdhyaIrmaharShiBhi:
upAyaPhalayO: kAShTAmupAsE rAmapAdhukAM

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

I worship the Paaduka, which has rightly been conceded the greatness of being acclaimed as the ultimate end, as upaya (Means) and as upaya (fruit), by competent seers like Vasishta and Valmiki.

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

1) UtthamUr Swamy’s anubhavam: adiyEn approaches Lord Raamachandra”s Paadhukais, which have been described by Sage Vasishta and others as the supreme means to gain the fruit of Moksham.  It serves both as the Means (UpAyam ) and Fruit (Phalan).

2) SrImath Andavan’s anubhavam: Sage VasishtA and other Maha Rishis have pointed out that the Lord’s Paadhukais are powerful to confer Yogam (standing as UpAyam to gain hitherto unattained blessings and removing all obstacles in such attainments) and Kshemam (protection of those soubhAgyams after attaining them). Swamy DEsikan meditates on the powerful Paadhukais of the Lord, which responded to his plea and revealed that they are the limits of Phalan (MOksha SUkham).

3) The Paadhukais have been described by Sage VasishtA and his peers ( VasishtAdhyai: ) that the Lord’s Padhukais are the most superior upAyam among UpAyams for Bhagavath PrApthi and the best among Phalans (taTAthvEna upAkhyAtham) . This they have declared in SrImath RaamAyaNam and other Prabhandhams. I meditate on those noble Paadhukais, which are the limit among all desired UpAyams and Phalans (UpAya PhalayO: KaashtAm Raama PaadhukAm upAsE)…(V.S).

Summary of Comments by SrImath AakkUr Andavan (V.Sadagopan): Swamy Desikan enjoyed Maanasa SaakshthkAram of the Paadhukais in the Chithra Paddhathi. When that joyous anubhavam faded suddenly, Swamy Desikan was brought back to the reality of the terrors of SamsAram, which is the enemy of Bhagvath anubhavams and Kaimkaryams to the dhivya dampathis.He got frightened and performed Prapatthi to the Paadhukais at the beginning of the NirvEdha Paddhathi. That request was not responded to quickly due to his PrArabdha sEsha karmAdhinam (power of the residual PrArabdha karmAs) or due to Bhagavath Sankalpam. It became clear to Swamy Desikan that there would be some more time to stay in the embodied state in the SamsAram due to Prapthi bhandhaka KarmAs. His longing for enjoying ParipoorNa Aaanandham thru Bhagavath anubhavam was intense. He became overtaken by nirvEdham (despair) and disgust. Swamy Desikan was very disappointed that the most powerful and merciful Paadhukais did not grant him Bhagavathanubhava Poorthy and uninterrupted Kaimkarya PrApthi (nirvigna kaimakrya prApthi). As a Prapannan and as one without any recourse (aakinchanan), SWamy Desikan was saddened by the indifference of the Paadhukais and cried out loud with nirvEdham. The paadhukais responded to the appeal and agreed to fulfill his wishes soon and set the stage for the next Paddhathi ( Phala Paddhathi).

The messages given by Swamy Desikan in this NirvEdha Paddhathi for the Mumukshus, Who are eligible for Moksham at the end of their lives are: (1) Clarity in the matters of one’s Svaroopam and UpAyam for gaining the ultimate PurushArTam of Moksham (2) Desire for and efforts to gain blemishless MokshAnubhavam (3) Disgust ( jigupsai) over SamsAram, which is counterproductive to gain Moksham (4) desire to accelerate the efforts to gain ParipoorNa BrahmAnandham, which one can experience only in Parama Padham (5) developing nirvEdham over all obstacles so that one can be blessed with ParipoorNa BrahmAnandham (6) intensification of this sense of nirvEdham day by day (7) Fear of sins that lead to Yama lOka anubhavam ( sufferings in narakam with YaathanA SarIram ) by aprapannAs ( those who have not performed Prapatthi ), (8) Distaste for assoicationn with aasura prakruthis (9) Eagerness to be associated with dhaiva prakruthis and (10) Total faith in SadAchAryAs as UpAyam and following their anushtAanams to stay away from sins that interfere with gaining the Phalan of Moksham.

The NirvEdha Paddhathi was created by Swamy Desikan for two reasons (1) for the daily use by the Mumukshus for understanding the different modes of nirvEdham (nirvEdha PrakArams) that they have to be familiar with and (2) to celebrate the nirvEdha seelathva guNams of SadaAchAryans.

32. பல பத்ததி

971. உபாக்யாதாம் ததாத்வேந வஸிஷ்டாத்யை: மஹர்ஷிபி:
உபாய பலயோ: காஷ்டாம் உபாஸே ராமபாதுகாம்

பொருள் – வஸிஷ்டர் போன்ற மஹரிஷிகளால் உபாயத்தின் எல்லையாக உள்ளது என்று கூறப்பட்டதாக ஸ்ரீராமனின் பாதுகையை நான் உபாஸனை செய்கிறேன்.

Sloka #972

972. nivishEya nirantharam prathItha:
thridhashAnAm viBhavam thruNAya mathvA
saviDhE thava dhivi! RangaBharthu:
padhalIlAkamalam samudhvahanthyA:

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

Oh Paaduka Devi! I spurn the super affluence of the Devas as mere leaf of grass. I only cherish to stand close to You, who sport as it were, the toy-lotus, namely, the Feet of the Lord Ranganatha, and serve You, earning for me, the befitting honorific, `Paaduka-sevaka’.

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukA Devi ! Lord’s holy feet are a pair of lotus. You hold those lotus feet, which are the embodiment of SrI Devi. There is no other wealth including that of the DevAs that is desirable to me compared to the wealth of being next to You ( Paadhukai) and serving You. Oh PaadhukE! I consider the wealth of the dEvAs as a blade of grass compared to Your Vaibhavam and therefore seek instead the undiminishing wealth of uninterrupted service to You.

2) SrImath Andavan’s anubhavam: Oh PaadhukE! There is only one Phalan I seek. That is to perform all types of Kaimkaryams to You always at all states, all places and at all times ( Sarva dEsa, Sarva Kaala, SarvaavasthOchitha, Samastha Vidha Kaimkaryams). AdiyEn longs to gain the title of “PaadukA UpAsakan” by being near You and by serving You and gaining You as PrApyam and PrApakam. There is nothing elase that pleases me such as the insignificant wealth possessed by the DevAs . The bliss arising from the Kaimkarya anubhavam by serving You makes other Iswaryams pale into insignificance. Therefore , the only BhAgyam that I beseech is the permanent kaimkaryam to You always.

The inner meaning is that living next to SadAchAryAs and serving them at all times and ways is the Parama PurushArTam. Even the glories of rulership status as Brahama dEvan wont match that Vaibhavam.

3) Oh PaadhukA DEvi ! I am blessed to have gained now the title as the well known ( Pratheetha: ) PaadhukA Sevakan (vide : 969th sLokam ). Rest of the titles and their glories experienced by the dEvAs are inferior and insignificant like tthe blades of grass compared to the title of “PaadhukA SEvakan” (ThridasAnAm Vibhavam thruNAya mathvA). May I therefore be at Your side always (Tava savidhE nirantharam nivEsaya). Thou are indeed the holder of the Lord’s playful lotus feet (Tava Rangabharthu: padha leelA Kamalam asi?)…(V.S).

972. நிவிசேய நிரந்தரம் ப்ரதீத:
த்ரிதசாநாம் விபவம் த்ருணாய மத்வா
ஸவிதே தவ தேவி ரங்கபர்த்து:
பதலீலாகமலம் ஸமுத்வஹந்த்யா:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகாதேவியே! தேவர்களின் ஐச்வர்யங்கள் அனைத்தையும் அற்பமாக உள்ள பொருள்களுக்குச் சமமாக எண்ணி, அவற்றைத் தள்ளி ஸ்ரீரங்கநாதனின் திருவடி என்னும் விளையாட்டுத் தாமரை மலரை தாங்கியபடி உள்ள உன் அருகில் நான் நின்று கொண்டு, உன் மீது மிகவும் ப்ரீதியுடன் வாழக்கடவேன்.

Sloka #973

973. kimaham maNipAdhukE! ThvayA mE
sulaBhE ranganiDhoU shriyA sanAThE
karaNAni puna: kadharThayEyam
krupaNadhvArAsikAdhidhuKhaI:

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

Oh Manipaaduka! Lord Ranganatha with his consort resides in Srirangam. That `Sriranganidhi’ is my cherished treasure, easily made available to me through Your help. After this would I again repeat (as in my earlier births) the process of sitting outside the doors of misers, wasting my limbs in vain efforts?

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

1) UtthamUr Swamy’s anubhavam: Oh MaNi PadhukE ! When I have obtained with Your help the unique wealth resident at Srirangam easily, why would I let my faculty of senses reside at the gates of residences of misers and engage in the despicable act of begging for money from them as in my previous births ? I will not.

2) SrImath Andavan’s anubhavam: Oh MaNi PaadukE ! Will any one who has been revealed an incomparable treasure ever go again in search of alms to sustain himself ? Your Lord is easily attainable ; He is the grantor of all desired wishes all the way upto MOksham and is always with MahA Lakshmi (Sriya: SrI: ). He has elected to stay under Ranga VimAnam to make it easy for all to have His darsana soubhAgyam and to recieve His anugraham. Oh PaadhukE ! After attaining Yourself and
Your Lord of such glories, will I ever stoop to beg for perishable and insignificant wealth ( vide : 954th SlOkam) as before gaining You both? Anya Phala apEkshai (seeking other Phalans) and ananya SaraNam (seeking protection from others) are out of the question now that I have been blessed with the treasure of both Yourself and Your Lord. The importance of SadAchArya KatAksham is revealed here as Parama PurushArTam.

3) Oh Gem-studded PaadhukE ! When I have in my possesion the treasure blessed to me, the easy-to-acccess Ranga Nidhi with MahA Lakshmi (MaNi PaadhukE ! ThvayA mE sulabhE SriyA sanATE Ranga nidhou sathi), why would I stand once again before the doors of misers and haughty ones and suffer the indignities of begging them for perishable and insignificant wealth (Ranga Nidhou sathi , aham karaNAni krupaNa dhvAra durAsikAdhi dukkhai: kim kadharTayEyam) ? I will never undergo that demeaning experience.

973. கிம் அஹம் மணி பாதுகே த்வயா மே
ஸுலபே ரங்கநிதௌ ச்ரியா ஸநாதே
கரணாநி புந: கதர்த்தயேயம்
க்ருபணத்வார துராஸிகாதி துக்கை:

பொருள் – இரத்தினக்கற்கள் இழைக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாச்சியார் என்னும் நிதியுடன் கூடியதாக, மிகவும் உயர்ந்த நிதியாக ஸ்ரீரங்கநாதன் எனக்கு உள்ளான். அவன் உன் மூலம் மிகவும் சுலபமாகக் கிடைக்கக் கூடியவனாகவும் இருக்கிறான்.இப்படி உள்ளபோது, அற்பமானவர்கள் வீட்டு வாசலில் காத்து நிற்பது போன்ற துன்பங்கள் மூலம் எனது இந்த்ரியங்களை நான் வருத்துவேனோ?

Sloka #974

974. sakrudhapyanuBhUya rangaBharthu:
thvadhupashlEShamanOharam padhAbjam
apunarBhavakoUthukam thadhaIva
prashamam gacChathi pAdhukE! munInAm

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

Oh Paaduka! The beautiful Feet-lotus of Ranganatha in combination with You would suffice to be enjoyed once. Then even great sages would forget their usual craving for non-re-birth, so that they may be born in the world again and secure this enjoyment.

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

1) UtthamUr Swamy’s anubhavam: The sages who have experienced and enjoyed the lotus feet of Your Lord , RanganAtha in companionship with You do not wish for Moksham, which prevents them from being born again. They want to take another birth to enjoy the pleasures of association with Your Lord’s holy feet supported by You with affection. They lose their interest in Moksham , which will give them only freedom from the cycles of births and deaths.

2) SrImath Andavan’s anubhavam: The inner meaning is that for the BhagavathOtthamAs engaged always in performing Kaimkaryams for SadAchAryAs, who in turn are steeply immersed on the dhyAnam of the Lord, do not seek even Paramapadham .This reveals that there is no Parama PurushArTam beyond kaimkaryams to SadAchAryaas for the BhagavathOtthamAs . This is their Parama PrApthi. Swamy Desikan cites the experience of sages like VasishtA here, who are deeply absorbed in the practise of Bhakthi yOgam dealing with uninterrupted dhyAnam of the Lord’s holy feet assoicated with You (Paadhukais). Once that dhyAnam takes root , that joyous experience makes them forget about the desire for apunarbhava mOksham ; they put up with the samsAric discomforts for sustaining the bliss of dhyAnam of Your Lord’s feet in close contact with You. The moksha dhvarai (the urgency to seek moksham ) is gone for them.

3) For sages like VasishtA , the longing for Moksham is subdued instantly (muneenAm tadhaiva apunarbhava kouthukam prasamam gacchathi) . How does that happen ? It happens when they enjoy even for once the most enchanting sight of the union of Yourself with Your Lord’s sacred feet ( MuneenAm ThvadhupaslEsha manOharam Rangabharthu: padhAbhjam sakrudhapi anubhUya prasamam gacchathi)… (V.S).

974. ஸ்க்ருதபி அநுபூய ரங்கபர்த்து:
த்வதுபச்லேஷ மநோஹரம் பதாப்ஜம்
அபுநர்ப்பவ கௌதுகம் ததைவ
ப்ரசமம் கச்சதி பாதுகே முநீநாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னையே எப்போதும் ஆராதனை செய்தபடியும், த்யானித்தபடியும் உள்ளவர்களுக்கு, உன்னுடன் சேர்ந்து நிற்பதான ஸ்ரீரங்கநாதனின் திருவடித் தாமரைகள், மேலும் அழகாகத் தோன்றுகின்றன. அந்த நேரத்தில் அவ்விதம் சேவிப்பவர்கள் முனிவர்களாகவே இருந்தாலும், ”மறுபிறவி எடுக்கக்கூடாது”, என்று எண்ணம் அப்போதே அடங்கிவிடுகிறது (மீண்டும் பிறவி எடுத்து, பாதுகையுடன் கூடிய ஸ்ரீரங்கநாதனின் திருவடிகளைச் ஸேவித்தபடி இருக்கவேண்டும் என்று அவர்களுக்குத் தோன்றுகிறது).

Sloka #975

975. aparasparapAthinAmamIShAm
anidhampUrvanirUDasanthathInAm
BharathavyasanAdhanUnasImnAm
dhurithAnAm mama niShkruthisthvamAsI:

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

Oh Paaduka! My sufferings, unceasingly teasing me, almost without a beginning, coming in succcession,-not one of them is of a lesser magnitude than what befell Bharata,-are all the result of my sins. For all of them expiatory remedy is surely necessary. And You shall be the remedy! (i.e., I take recourse to You as the only prayaschitta remedy).

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukE ! I am not a sage, who prefers birth in this universe over Moksham to serve You and Your Lord. My sins are growing forever and follow me through my many births. They are similar in magnitude to the worries of Bharatha during his seperation from his dear brother for fourteen years. Therefore , I seek You as the final atonement to all of my sins for getting the blessings of Moksham.

2) SrImath Andavan’s anubhavam: Oh PaadhukE ! You may ask why would anyone want to be in the karma bhUmi even if the enjoyment of Yourself associated always with Your Lord’s sacred feet. You may feel that it is odd for some one to stay here in preference to Srivaikuntam as akarma-vasyaaLs. Here is my answer: Yes, there are many interruptions for enjoying the parama purushArTams here (outside Parama Padham ). adiyEn’s ever growing karmAs (sins ) flow like the endless waves of the ocean driven by fierce winds . There is no end to these Bhagavadh-anubhava virOdhis. Those sins and their assemblies are immense. Just as Bharathan’s sorrows were destroyed after gaining You in one instant , my sins are also destroyed when Your katAksham fell on me. What can KarmAs do to me anymore . I am enjoying You in a status equal to the liberated ones (Muktha tulyAnubhavam right here). You are my supreme prAyascchittham for all my sins.

3) BharathA’s sorrows arising from his seperation from his Lord were immeasurable (Bharatha Vyasanam). My sufferings however are even larger and ever growing than those of Bharatha and thus are limitless (mama dhurithA : aparaspara paathinAm anidham poorvam nirooDa santhatheenAm mama dhurithAnAm). My sins are growing exponentially
(aparaspara paathinAm) and are timeless (anAdhi : anidham poorvam). They are firmly rooted in their rows (nirooDa santhatheenAm). They are larger than the assembly of BharathA’s sorrows (Bharatha vyasanAth anoona seemnAm mama dhurithAnAm) . For those immeasuarable and gigantic bundle of sins, You are indeed the ultimate atonement
(mama dhurithAnam nishkruthi: Tvam aasee: kim?) right here on the other side of Parama Padham …(V.S).

975. அபரஸ்பர பாதிநாம் அமீஷாம்
அநிதம் பூர்வ நிரூட ஸந்ததீநாம்
பரத வ்யஸநாத் அநூந ஸீம்நாம்
துரிதாநாம் மம நிஷ்க்ருதி: த்வம் ஆஸீ:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஒவ்வொரு நாளும் மேலும் மேலும் வளர்ந்தபடி உள்ளது; ”இது முதல்” என்று கூற இயலாமல், எல்லையற்ற காலமாகத் தொடர்ந்தபடி உள்ளது; உறுதியாகவும் உள்ளது; பரதனுக்கு உண்டான துன்பத்தைக் காட்டிலும் அதிகமாகவே உள்ளது – இப்படியாக உள்ள எனது பாவங்களுக்கு ஏற்ற ப்ராயச்சித்தமாக நீயே ஆகிறாய்.

Sloka #976

976. thvadhupAsanasampradhAyavidhBhi:
samayE sAthvathasEvithE niyukthA:
BharathavrathinO BhavAmburAshim
kathichith kAnchanapAdhukE! tharanthi

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

Oh Gold Paaduka! The pancharatra sastra is being followed for performance of worship at Ranganatha shrine. The tradition is being followed by the appointees to the service, who observe the discipline of devotion set by Bharata and serve You. Those previleged people surely cross the ocean of samsara.

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

1) UtthamUr Swamy’s anubhavam: Oh Golden PaadhukE ! PaancharAthra Aagamam reveals that the worship of Your Lord’s feet with You yields Moksham. Great souls aware of this upAyam of worship cross the ocean of SamsAram like BharathA, who worshipped You along with his brother’s holy feet.

2) SrImath Andavan’s anubhavam: Oh Kaanchana PaadhukE shining with unparalleled radiance ! You may ask : If Parama PurushArtham thru uninterrupted kaimkaryam to the SadAchAryAs can be obtained right here, how come not many are not following that route, I can tell you about the subtelty behind that nonobservance by many. The practise of Bhakthi and Prapatthi to You, who is not seperated from Your Lord is too subtle Saasthram and hence it is not well known to many. BhagavAn has revealed this esoteric and subtle tattvam in His PaancharAthra Saasthram. This Bhagavath PaadhukA UpAsana SampradhAyam practised as a vratham demonstrated by Bharathan are comprehenders of this Sookshma dharmam and they transcend easily the ocean of SamsAram. Firm practioners of this Vratham have no karma
bhandham and are rare to find. It is not easy for every one to become like them.

3) Oh Kaanchana PaadhukE ! Your UpAsana SampradhAyam described in PaancharAthra Saasthram are known as Bharatha Vrathina : (Saathvatha sEvithE SamayE Thvath upAsana sampradhAya vidhbhi: niyukthA: Bharatha-vrathina: ). They are familiar with the sadAchAram and Jn~Anam about the Tatthvams practised by MahAns ( sampradhAya vidhbhi: niyukthA : ). They seek the Paadhukais as the only means (ananyOpAyam ) and Phalan ( ananya Phalam ). These are rare blessed ones (kathichith ) and cross the ocean of SamsAram effortlessly (BhavAmbhurAsim taranthi) …(V.S).

976. த்வத் உபாஸந ஸம்ப்ரதாயவித்பி:
ஸமயே ஸாத்வத ஸேவிதே நியுக்தா:
பரதவ்ரதிநோ பாவாம்புராசிம்
கதிசித் காஞ்சந பாதுகே தரந்தி

பொருள் – தங்கமயமான பாதுகையே! பாஞ்சராத்ர ஆகமத்தைப் பின்பற்றுபவர்கள் மூலம் கைக்கொள்ளப்பட்ட முறையில், உன்னை எப்படி ஆராதனை செய்வது என்று நன்று அறிந்தவர்கள் மூலம், ஒரு சிலர் உன்னை ஆராதிக்க நியமிக்கப்பட்டனர். இப்படியாக பரதன் போன்று விரதம் மேற்கொண்ட சிலர், தாண்ட இயலாத ஸம்ஸாரம் என்ற கடலைக் கடக்கின்றனர்.

Sloka #977

977. alamachyuthapAdhukE! yaThAvath
BhavathI yaccha padhamthvadhEkaDhAryam
itharEthaBhUShitham thadhEthath
dhvithayam samvananAya chEthasO na:

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

Oh Achyuta Paaduka! You-Lotus Feet-You two constitute a unique pair. You alone can bear the Feet. That You both serve mutually as ornament to the other is a special phenomenon that enthralls our hearts. (There may be other ornaments, each specific to a limb. But no ornament bears the limb as the Paaduka does!)

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

1) UtthamUr Swamy’s anubhavam: BharathA’s vow was to worship both the PaadhukAs and the holy feet of their owner. He was waiting for that auspicious time to worship both of them together. While waiitng, he worshipped the PaadhukAs alone to get the boon of worship of the holy feet of Ramachandra united with the PaadhukAs. This is the vow of BharathA referred to in the previous verse. In this verse, Swamy Desikan points out the glory of the union of the holy feet of the Lord with the PaadhukAs and explains why that is a unique phenomenon.

Swamy Desikan says: ” Oh Achyutha Paadhukais ! You alone have the sole distinction of bearing Your Lord’s lotus-soft feet. Your Lord has many other decorative objects on His various limbs such as the crown for His head, ear rings, the great gem known as Kousthubham et al. Those jewels and decorative objects do not support the appropriate limbs. For instance, the crown does not support the Head of the Lord; it is the head of the Lord that supports the crown. Oh PaadhukE! In Your case, the situation is reversed . You support the holy feet of the Lord and not vice-versa. The union of Your Lord’s feet with You in this unique context is a delectable experience that charms our minds”.

2) SrImath Andavan’s anubhavam : Oh Achyutha PaadhukE who has similar vaibhavam like Your Lord in not forsaking those, who seek Your rakshaNam! You may ask whether it is sufficent for me to be blessed with the PurushArTam of enjoying You with Your Lord. Such an ultimate goal is sufficent for me. The Lord’s sacred feet have matchless glories. You are parama bhOgyam to Him. Both of You are inseperable out of Your love for each other. Such a union between You
have taken hold of us and we are deeply entrenched in that aanandha anubhavam. Therefore, we do not need any other PurushArthams.

3) Oh Achyutha PaadhukE ! Your noble self and those sacred feet of Your Lord that can be adorned only by You forming a rare couple decorate each other ( Bhavathee , ThvadhEkadhAryam yath padham cha tath yEthath dhvidheeyam itharEthra bhUshitham ). Those unified twins are enough to keep us under their control through their vaseekaraNa sakthi and we do not seek any other purushArTam ( Na: chEthasa: samvananAya yaTAvath alam )…(V.S).

977. அலம் அச்யுத பாதுகே யதாவத்
பவதீ யச்ச பதம் த்வத் ஏகதார்யம்
இதரேதர பூஷிதம் தத் ஏதத்
த்விதயம் ஸம்வநநாய சேதஸோ ந:

பொருள் – அடியார்களை நழுவவிடாத ஸ்ரீரங்கநாதனின் பாதுகையே! நீயும், உன்னால் மட்டுமே தரிக்கப்படுவதாக உள்ள ஸ்ரீரங்கநாதனின் திருவடிகள் – ஆகிய இருவரும் ஒருவருக்கு ஒருவர் அலங்காரமாகவே உள்ளீர்கள். இப்படியாக உள்ள நீங்கள் எங்கள் மனதை முழுவதுமாகக் கவர்வதற்குப் போதுமானதாக உள்ளீர்கள்.

Sloka #978

978. ananyasAmAnyathayA murArE:
angEShvavApthEShu kirItamuKhyaI:
pAdhAvani! Thvam nijamEva BhAgam
sarvAthmasADhAraNathAmanaIShI:

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

Oh Paaduka! Each one of the Lord’s ornaments fits in with one particular limb of the Lord. The crown serves in respect of the head, for example. Now, the head or the arm or breast can only bear the ornament meant. But Lo! The Feet are meant for all souls to cling, though the Paaduka is the ornament borne. That surely is a unique generosity displayed by the Paaduka, that the Paaduka does not monopolize but generously allows us to worship the Feet.

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

1) UtthamUr Swamy’s anubhavam : Swamy Desikan points out another unique factor that distinguishes the Paadhukais over the other accoutrements of the Lord like His crown et al. He says: ” Oh PaadukE ! The jewelery of the Lord like the crown do not fit other limbs of the Lord and can not be used as an object of SaraNAgathy. You however permit the Lord’s feet that You adorn to be shared by all JeevAs and make those holy feet the common property of one and all. You are thus the most generous of spirit. The crown does not let the Jeevans share its place (the head of the Lord).

2) Srimath Andavan’s anubhavam : How can I ever seek any purushArtam other than You, when I am overpowered by Your matchless DayA and generosity? All the other nithya Sooris adorning the Lord’s limbs as different aabharaNams do not let in anyothers to enjoy the limbs of Your Lord with which they are linked. In contrast to them, Oh PaadhukE! You let all jeevarAsis to seek Your Lord’s Thiruvadi and encourage them to perform SaraNAgathy at those holy feet in an unfettered manner. Great indeed is Your Compassion and generosity. Therefore, there is no reason to seek other PurushArTams.

3) Oh Lord’s PaadhukE ! All the other jewelery of Your Lord starting from His crown do not let anyone near the limbs of the Lord with which they are associated (MurArE:angEshu kireeDa mukhyai: ananya-sAmAnyathayA avApthEshu sathsi). They are very possessive of their domains. In striking contrast to them, You alone let every one to approach with ease Your Lord’s feet that You are protecting and share that unsurpassed wealth without hesitation (ThvamEva nijam bhAgam SaadharaNathAm anaishee: )…(V.S) .

978. அநந்ய ஸாமாந்யதயா முராரே:
அங்கேஷு அவாப்தேஷு கிரீடமுக்யை:
பாதாவநி த்வம் நிஜம் ஏவ பாகம்
ஸர்வாத்ம ஸாதாரணதாம் அநைஷீ:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! முரன் என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் க்ரீடம் முதலானவற்றால் அலங்கரிக்கப்பட்ட அவனது அவயவங்கள், அந்தந்த ஆபரணங்களுக்காக மட்டுமே இருக்கின்றன. அந்த அவயவங்கள் மற்றவர்களுக்குப் பொதுவாக இருப்பதில்லை. ஆனால் உனக்கு மட்டுமே சொந்தமான திருவடிகளை “அனைத்து ஆத்மாக்களுக்கும் பொது”, என்று நீயே ஆக்கியுள்ளாய்.

Sloka #979

979. samAshrithAnAm maNipAdhukE! ThvAm
vipaschithAm viShNupadhEpyanAsThA
kaTham punasthE kruthinO BhajEran
vAsAdharam vAsavarAjaDhAnyAm

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

Oh Manipaaduka! Whosoever has clung to You in surrender-path will not care to think of either the Feet or Vaikunt world. This being so, how will such privileged persons ever consider Indra’s abode for occupation?

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

1) UtthamUr Swamy’s anubhavam: Oh MaNi PaadhukE! Those righteous people with true knowledge do not show great interest in either the Lord’s holy feet or His residence (SrI Vaikuntam) . If this were to be their disposition, why would they be intersted in living in the city of Indra at all? They will not be interested at all in that opportunity.

2) SrImath Andavan’s anubhavam: Oh MaNi PaadhukE ! Only those, who are bereft of Tatthva Jn~Anam and those with desire for nonlasting pleasures will seek anya dEvathA upAsanam. They gain these alpa sukhams and lose You. Those in contrast who consider You as the ultimate goal and phalan seek you and You alone and will not consider any other fruits from You. I have no other ultimate goal (PurushArTam) other than You and You are my ananya gathi.

3) For those VidhvAns who comprehend the true meanings of Tatthvam, even Parama Padham is not a desired objective (ThvAm SamAsrithAnAm vipascchithAm VishNu PadhEapi anastA). These competent and blessed people will not be tempted by desires like residence in AmarAvathy, the capital of Indhran ( tE kruthina: VAsaava rAjadhAnyAM vAsAdharam kaTam puna: bhajEran?)…. (V.S).

979. ஸமாச்ரிதாநாம் மணிபாதுகே த்வாம்
விபச்சிதாம் விஷ்ணுபதே அப்யநாஸ்தா
கதம் புநஸ்தே க்ருதிநோ பஜேரந்
வாஸாதரம் வாஸவ ராஜதாந்யாம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! உன்னையே அடைந்தவர்களுக்கு ஸ்ரீரங்கநாதனின் திருவடிகள் மீதும், ஸ்ரீவைகுண்டத்தின் மீதும் கூட ஆசை இருப்பதில்லை. இப்படி உள்ளபோது அவர்கள் இந்த்ரனின் பட்டணமான அமராவதி நகரத்தில் வசிக்கவேண்டும் என்ற ஆசையை எப்படி அடைவார்கள்?

Sloka #980

980. vimrushya rangEshvarapAdharakshE!
VArakramam nUnamavAraNIyam
PadhmAgruhEpi sprushathI prathIthA
SThUlEna rUpENa vasunDharA thvAm

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

Oh Ranganatha Paaduka! There perhaps is a regular protocol in the manner of presenting You to the Feet, Lakshmi in the first occasion, Bhoomi next and Neela on the next. When however, it is the turn of Lakshmi, Bhoomi cherishes the chance of touching You in her concrete form of Earth, not being merely contented with her turn-that privilege being unavoidable.

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

1) UtthamUr Swamy’s anubahvam : Oh RanganAtha PaadhukE! Bhoomi Devi can not bear the seperation from Her Lord. She knows however of the rigid protocol of who has to have the association of Her Lord and at what time. Inspite of that, She develops a scheme to bypass that protocol and to have contact with Her Lord at ” all ” times, (when He has to go on His SanchArams). During those sanchArams, His feet are in touch with You (Paadhukais) and You are in touch with
Bhoomi DEvi, even if She has no direct contact with Her Lord’s feet. This auspicous situation makes Bhoomi Devi assume a big size (BhU ManDalam) and this act elates Her. It appears that She has swelled up with pride and attained the gigantic form as Earth due to the blessings of frequent indirect contact with Her Lord.

2) SrImath Andavan’s anubhavam: Oh SrI RanganAtha PaadhukE ! My statement alone that you are the sole recourse (parama prApyam) for the Tatthva Jn~Anis may not have sufficent authority. May I suggest another pramANam that could be acceptable to all? There is a well established protocol that is set regarding which Devi of the Lord (Sri, BhU and NeelA DEvis) can present You to the Lord’s Thiruvadi on which day. This is strictly observed among them. Even then, BhUmi dEvi comes up with a clever scheme to prolong the links with Her Lord. She hides Her own roopam as a woman and takes on the gigantic roopam as BhU MaNDalam and supports You (Paadhukais) so that She can be close to Her Lord in an indirect way as well as long as possible. This is a Parama PrAmANyam acceptable to all.

3) Oh Ranga PaadharakshE! BhU DEvi thought about the inviolable protocol regarding which DEvi will present their Lord’s Paadhukais on which day of the week ( VasundarA avaaraNeeyam vaara kramam vimrusya). She thought about a way to prolong Her sambhandham with Her Lord compared to the other Devis and took on a gigantic form (BhU MaNdalam) hiding Her roopam as a lady ( PadhmA grahEapi sTUlEna roopENa ) and is in contact with You and through that association is linked indirectly connected to Her Lord (sTUlEna roopENa ThvAm sprusathee). This is surely well known (Pratheethaa noonam).. (V.S).

980. விம்ருச்ய ரங்கேச்வர பாதரக்ஷே
வாரக்ரமம் நூநம் அவாரணீயம்
பத்மாக்ரஹேபி ஸ்ப்ருசதீ ப்ரதீதா
ஸ்தூலேந ருபேண வஸுந்தரா த்வாம்

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! ஸ்ரீரங்கநாதனின் பாதுகையான உன்னை ஸ்ரீதேவி, பூதேவி மற்றும் நீளாதேவி என்று ஒருநாள் ஒருவர் முறை என, அவன் திருவடிகளில் ஸமர்ப்பிக்கின்றனர். ஆனால் உன்னிடம் உள்ள ஆசை காரணமாக பூதேவி உன்னை எப்போதும் தொட்டபடி இருக்கவேண்டும் என்ற எண்ணினாள். இதனால்தான் மற்றவர்களின் முறை நாள்களிலும் கூட, தான் பூமி என்ற ஸ்தூல வடிவமாக நின்று, உன்னைத் தொட்டு மகிழ்ந்தபடி உள்ளாள் போலும்.

English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com

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