Paduka Sahasram Part 17


Sloka #161

161. PrApyADhikAramuchitham Bhuvanasya gupthyaI
BhadrAsanam BharatavandithamAshrayanthyA
maDhyEvathIrNamiva MadhavapAdharakshE!
mAthasthvayA api manuvamshamahIpathInAm

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

Oh Mother Paaduka! You were enthroned by Bharata for the welfare of the world. Now it appears to me that You are looked upon as a regular member of the Manu family-not a mere Paaduka.

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

(1) Sri UtthamUr Swamy’s anubhavam : Oh Mother ! Oh Lord’s PadhukAs ! I undrstand now as to how You acquired the authority to ascend the throne of the Manu dynasty and thereby acquire the emperorship over all the kings of the land . Your Lord with His limitless powers must have enabled You to incarnate as one of the descendants of His ancient lineage and thereby become a member of His own illustrious family . It is no wonder why the kings have accepted You as their emperor.

(2) Srimath Andavan’s anubhavam : Oh Lord’s PaadhukE ! When One looked at You seated on the throne of the Manu vamsa kings , You truly appeared as one of them .It was befititng . The inner meaning is that the joining of NammAzhwAr in the ancient AchArya paramparai starting with Sriman NaarAyaNan was like a fitting decoration for that AchArya paramparai.

(3)The salutation here is to Sri Maadhava Paadhukai, the One that reminds one of Moksham granting Maadhavan. The Paadhukais were seated on the BhadrAsanam or the most auspicious seat of the Manu Kings as an incarnation of one of them (avatheerNam )..V.S

ப்ராப்ய அதிகாரம் உசிதம் புவநஸ்ய குப்த்யை
பத்ராஸநம் பரதவந்திதம் ஆச்ரயந்த்யா
மத்யே அவதீர்ணம் இவ மாதவ பாதரக்ஷே
மாத: த்வயாபி மநுவம்சமஹிபதீ நாம்

பொருள் – தாய் போன்ற பாதுகையே! இந்த உலகைக் காப்பாற்றும் பொருட்டு நீ இராமனால் நியமிக்கப்பட்டாய். பரதனால் ஆராதிக்கப்பட்டு ஸிம்ஹாஸனத்தில் அமர்ந்தாய். உன்னை இவ்விதம் காணும்போது மநுகுலத்தில் உதித்த பேரரசி போன்று, அந்தக் குலத்திற்குப் பொருத்தமாகவே உள்ளாய்.

விளக்கம் – அரச குலத்தைச் சேர்ந்தவர்கள் அல்லாமல் வேறு யாரும் ஸிம்ஹாஸனத்தில் அமர இயலாது. ஆனால், பாதுகைக்கு இராமனின் தொடர்பு உள்ளது, பரதனின் ஆராதனை உள்ளது. ஆகவே இவள் அரியணையில் அமர்வது பொருத்தமே என்றார்.

Sloka #162

162. RajAsanE raGhukulOdhvahapAdharakshE!
nIrAjanam samaBhavath samayOchitham ThE
shlAGhAvashEna bahusha: pariGhUrNithABhi:

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

Oh Rama-Paaduka! Subordinate kings bow and praise You, nodding their heads for all praises; as they do so, the radiance emanating from the gemstones embedded in their crowns describe circles, that give an imagery of a Harathi presentation, appropriate to the Aradhana homage.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Raama PaadhukE ! The vasal kings were joyous about Yourself becoming thier emperor.They encircled You and demonstrated their approval by nodding their heads adorned with jeweled crowns. The movement of their heads and the sparkles of the jewels during that motion resembled the lamp waving service to You.

(2) Srimath Andavan’s anubhavam : The inner meaning is that all the AchAryAs undersood their role/duties as AchAryAs ( AchAryakam ) after witnessing the way in which Swamy NammAzhwAr performed His duties as the AchAryan for Madhurakavi. The AchAryAs are filled with wonder and Joy and celebrate immensely the role model played by Swamy NammAzhwAr .

(3) The PaadhukAs are seated on the RaajAsanam . Suddenly , there arose (samabhavath) a DhIpa NeerAjanam (MangaLa Aaarathi )for the Paadhukais. Swamy explains the nature and the origin of that DhIpa NeerAkjanam in this slOkam and attributes that to the fast moving heads of the vassal kings wearing their bejewelled crowns… V.S

ராஜாஸநே ரகுகுலோத்வஹ பாதரக்ஷே
நீராஜநம் ஸம்பவத் ஸம்யோசிதம் தே
ச்லாகா வசேந பஹுச: பரிகூர்ணிதாபி:
ஸாமந்த மௌளி மணி மங்கள தீபிகாபி:

பொருள் – ரகு குலத்தில் உதித்த இராமனின் பாதுகையே! உன்னைக் கொண்டாடுவதற்காக உனது ஸிம்ஹாஸனத்தைச் சுற்றி பல அரசர்கள் நின்றனர். அப்போது அவர்கள் க்ரீடங்களில் உள்ள இரத்தினக்கற்களின் ஒளியானது உன் மீது அசைந்தபடி காணப்பட்டது. இதனைக் காணும்போது உனக்கு மங்கல ஹாரத்தி எடுப்பது போன்று இருந்தது.

விளக்கம் – பாதுகை அயோத்தி நகரத்தை ஆட்சி செய்து வந்த நேர்த்தியைக் கண்டு பல அரசர்களும் மயங்கி நின்றனர். இதனை ஆமோதித்தபடி அவர்கள் தங்கள் தலைகளை அசைத்தனர். இதனால் அவர்களின் க்ரீடங்களில் பதிக்கப்பட்ட கற்களின் ஒளியானது பாதுகைக்கு ஹாரத்தி எடுப்பது போன்று காணப்பட்டது.

Sloka #163

163. PruThvIpathInAm yugapath kirItA:
prathyArThinAm prANithumarThinAm cha
PrApusthadhA rAghavapAdharakshE!

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

Oh Rama-Paaduka! When You were there seated on the throne, the crowns were submitted to You on the pedestal below. They are either those which were originally of kings who fought to the end and died or those those owners surrendered them to escape death. Both kinds reached the pedestal.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Paadhukais of Sri RanganathA ! When You ruled over AyOdhyA and sat on the throne of the Raghus , the foot rest (peetam) of your throne was crowded with the bejeweled crowns of those , who lost their battles with You ; the crowns of Your opponents , who wanted to live also placed their crowns at the foot of Your throne as a token of their obedience to You . Both categories of kings thus recognized Your soverignity .

(2) Srimath Andavan’s anubhavam: Here ,Swami Desikan recognizes the two kinds of kings , whose crowns adorned the pedestal below the throne of the SriranganAtha Paadhukais . One category of kings voluntarily placed with reverence their crowns to acknowledge the emperorship of the Paadhukais . The other category opposed the power of the Paadhukais and Bharathan defeated them in the battle field as the PaadhukA sevakan and brought their crowns and placed them at the pedestal below the throne as a mark of their submission . The inner meaning is that the auspicious ones approached Swamy NammAzhwAr and placed their heads at His sacred feet . Those who were opposed to Him were won over by His dhivya sookthis and surrendered afterwards at Swami NammAzhwAr’s holy feet .

(3) Swami Desikan visualizes the crowded assembly of bejeweled crowns at the aasthAnika paadha peeDam ( the foot rest of the throne )of Raaghava Paadharakshai. All of them arrived almost at the same time( yugapath). One category belonged to the enemy kings , who were defeated ( prathyarthInAm pruthvIpathInAm KiriDA: ) by Bharathan and the other category was constituted by the kings , who sought the protection of the Paadhukais (arhtinAm kiriDA:) voluntarily . Swamy Desikan points out that the arthi and Prathyarthi are both blessed by the Veera Raaghava Paadhukais…(V.S)

ப்ருத்வீபதீநாம் யுகபத் க்ரீடா:
ப்ரத்யர்த்திநாம் ப்ராணிதும் அர்த்திநாம் ச
ப்ராபு: ததா ராகவ பாதரக்ஷே
த்வதீயம் ஆஸ்த்தாநிக பாதபீடம்

பொருள் – இராமனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! நீ அயோத்தி நாட்டின் ஸிம்ஹாஸனத்தில் விற்றிருந்தபோது உன்னை எதிர்க்க முயன்ற அரசர்கள் தோற்றனர். ஒரு சில அரசர்கள் உன்னை வணங்கி நின்றனர். இவ்வாறு உள்ள இருவகையான அரசர்களின் க்ரீடங்களும் ஒரே போன்று உனது ஆஸ்தானத்தை அடைந்தன.

விளக்கம் – ஸிம்ஹாஸனத்தில் அமர்ந்து, கால்கள் வைக்கும் இடம் என்பது ஆஸ்தானம் எனப்படும். எதிர்த்துத் தோற்ற அரசர்களையும், “அவர்கள் அரசர்கள்” என்னும் மரியாதை அளித்து, அவர்களையும் மற்றவர்களைப் போன்றே நடத்திய விதம் வெளிப்படுவது காண்க. இந்தப் பண்பு மிகவும் முக்கியமானதாகும்.

Sloka #164

164. PraNamya rangEshvarapAdharakshE!
saBhAjayanthi sma tadhA saBhAyAm

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

Oh Paaduka! When You were on the throne, the people of Kosala came in large numbers with presents brought from long distances, which they submitted to You with great respect.

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

(1) Sri UttamUr Swamy ‘s anubhavam : Oh RanganAtha PaadhukE ! The citizens of the nation of Northern Kosalaa brought many rare and beautiful presents to You and offered their individual worships to You. They went through enormous pains to bring extraordinary presents to You to demonstrate their special regard and affection for You .

(2) Srimath Andavan’s anubhavam : The inner meaning is that there is no limit to the devotion displayed by the happy sishyAs, when they are blessed with a SadAchaaryan .

(3) The citizens of Uttara Kosala dEsam came from every corner of the kingdom and offered their worship reverentially with upadhAvisEshams ( rare presents) brought from far off places ( dhuRopaneethai: ) to display their highest regards and affection ( ucchaistarAm sabhAjayanthi sma )…V.S

ப்ரணம்ய ரங்கேச்வர பாதரக்ஷே
தூரோபநீதை: உபதாவிசேஷை:
ஸபாஜயந்தி ஸ்ம ததா ஸபாயம்
உச்சைஸ்தராம் உத்தரகோஸலா: த்வாம்

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைப் பாதுகாக்கும் பாதுகையே! நீ அயோத்தியில் ஸிம்ஹாஸனம் ஏறி கம்பீரமாக ஆட்சி செய்து சொண்டிருந்தாய். அப்போது வடக்கு கோசல நாட்டில் உள்ள மக்கள் பலரும் அயோத்தி வந்தனர். வெகுதூரத்தில் இருந்து வந்த அவர்கள், தாங்கள் கொண்டு வந்திருந்த உயர்ந்த காணிக்கைகளை உன்னிடம் சமர்ப்பித்து வணங்கி நின்றனர்.

Sloka #165

165. apAvruthadhvAramayanthrithAshvam
thvayA yadhrucChAsuKhasupthapAnTham
rAmE vanasThE api padham raGhUNAm

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

Oh Paaduka! Rama had gone to the forest. Formerly (when You had not come)all was pell-mell; the fortress walls were left open; the horses were not tied to the chariot; travellers slept wherever they chose. OR When You were ruling, the condition was so good that the fortress-gates needed no closure, the horses had no assignment to do; people had no fear and could, therefore sleep anywhere. This is the greatness of Your regime.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh RangEsa PadhukE ! When RaamA left for the forest and before You returned to AyOdhyA , the citizens were overcome with such sorrow that they did not pay attention to their houses or their domestic animals . The doors of their houses were open and the animals roamed free without any control. After You returned to AyOdhyA and offered your protection , the doors of the houses of the citizens were still open , but for different reasons. The animals moved freely again , but for different reasons . After Your arrival in AyOdhyA , there was no fear of thieves or stealing ; hence people did not lock their doors . The animals did not need any control because they were at peace with themselves . Travellers slept at places , where they felt sleepy without fear of theives or any one who could hurt them . Those were the differences before and after Your return to AyOdhyA .

(2) Srimath Andavan’s anubhavam : The inner meaning is that wherever SadAchAryAs are , there are no inauspiciousness of any kind for those , who seek refuge at their holy feet , either in this world or in the other .The palces that SadAchAryAs rside are like the places where , there is ashtAkshara Samsiddhi (power of the sacred AshtAksharam ).

(3) SadAchAryAs remove all anishtams by their blessed presence .. V.S

அபாவ்ருத த்வாரம் அயந்த்ரிதாச்வம்
ரங்கேச பாதாவநி பூர்வம் ஆஸீத்
த்வயா யத்ருச்சா ஸுகஸுப்த பாந்த்தம்
ராமே வநஸ்த்தே அபி பதம் ரகூணாம்

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைப் பாதுகாப்பவளே! பாதுகையே! இராமன் கானகம் புகுந்தவுடன் நீ ஸிம்ஹாஸனத்தில் அமர்ந்திருந்தபோது நிகழ்ந்தது என்ன? பகைவர்கள் யாரும் வருவது இல்லாமல் உள்ளதால் அயோத்தியின் கோட்டைக் கதவுகள் திறந்தே கிடந்தன. யானைப்படை, குதிரைப்படை ஆகியவற்றில் உள்ள யானைகளும் குதிரைகளும் கட்டி வைக்கப்படாமல், அயோத்தியின் வீதிகளில் சுற்றின. அந்த நாட்டின் அரசனான இராமன் கானகத்தில் உள்ளபோதிலும், பாதுகா இராஜ்ஜியம் காரணமாக, எந்தவிதமான கவலையும் இன்றி வழிப்போக்கர்கள் வந்து உறங்கிச் சென்றபடி நாடு இருந்தது.

Sloka #166

166. ananya BhakthirmaNiPAdhukE! ThvAm
aByarchayan dasharaThirdvithIya:
vikalpyamAna: praThamEna kIrthyA
vandhya: svayam vyOmasadhAm baBhUva

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

Oh Paaduka! Bharata, the second son, was acclaimed as equal to, and in no way different from the eldest, namely, Rama and was thus worshipped by the devas. This was because of Bharata worshipping You with a concentration that would allow no other object as worshippable.

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

(1) UtthamUr Swamy’s anubhavam : Oh PaadhukE ! The second son of DasarathA worshipped You in a single-minded fashion and received Your blessings , which made him far superior to Raama’s status in the eyes of the dEvaas . This is the status that he(Raama)had achieved earlier after rejecting the kingdom in favor of His brother Bharathan .

(2) Srimath Andavan’s anubhavam : The inner meaning is that a good sishyan worshipping his AchAryan single mindedly with devotion is celebrated and saluted by all .Even the dEvAs worship such a sishyan.

(3) Swamy Desikan points out that the ananya Bhakthi of Bharathan towards the Raama Paadhukais earned him the salutaion by the devAs ( vyOmasadhAm vandhya:)..V.S

அநந்ய பக்தி: மணிபாதுகே த்வாம்
அபி அர்ச்சயந் தாசரதி: த்வீதீய:
விகல்ப்யமாந: ப்ரதமேந கீர்த்யா
வந்த்ய: ஸ்வயம் வ்யோமஸதாம் பபூவ

பொருள் – இரத்தினக் கற்கள் பதிக்கப்பட்ட பாதுகையே! எந்த ஒரு பயனும் எதிர்பார்க்காமல், உன்னிடம் மட்டுமே பக்தி கொண்டு, பரதன் உன்னை மட்டுமே வணங்கி நின்றான். இதனால் தசரதனின் இரண்டாவது புத்திரனான அவனை, முதல் பிள்ளையான இராமானுக்குச் சமமாகவே அனைவரும் கருதினர். இப்படியாகப் பரதன் தேவர்களுக்குச் சமமானவனாகவே வணங்கப்பட்டான்.

Sloka #167

167. araNyayOgyam padhamasprushanthI
rAmasya rAjArhapadhE niviShtA
AsThAnanithyAsikayA nirAsTha:
svargaIkasAm svaIraghathErviGhAtham

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

(Oh Paaduka!) You had left the Feet of Rama that were unsuitable to walk on the forest,but got stationed on a throne in the royal court. Nevertheless You removed the obstacles that beset the free movements of the Devas.

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

(1) Sri UtthamUr Swamy’s anubhavam : Oh Raama PaadhukE! You could not accompany Your Lord in the forest , since You had to return to AyOdhyA to sit on the throne of the kings of Kosala dEsam . While You were thus seated on the throne , You conferred auspiciousness to the citizens of the earth and the denizens of the heaven (dEvAs);latter were rid of their fears from asurAs , moved about freely and offered their salutations to You in a spirit of gratefulness.

(2) Srimath Andavan’s anubhavam : The inner meaning is that NammAzhwAr alone stayed at one place (under the tamarind tree at ThirukkuruhUr ) , while other AzhwArs went around visiting many dhivya dEsams .Although NammAzhwAr was immobile , He was able to banish EVERYWHERE all inauspiciousness like Kaamam , KrOdham et al and rang in auspiciousness like Bhagavath Jn~Anam , sadAchAram , ruchi for Bhagavath anubhavam and desire for mOksham. These mangalams spread throughout heaven and earth without let .

(3) Swamy Desikan compares the lot of Raama Padhams and Raama PadhAvani/Paadhukai here . RaamA’s paadhams were “araNya yOgyam ” ( fitness to travel on the rough paths of the forest ) as a result of the promise made to His father . Raama PaadhukAi attained the yOgyam of “RaajArha padhE nivishta yOgyam ” ( honor of being seated on the throne of the kings of Raghu Vamsam ). RaamA’s feet were mobile , where as the PadhukAs sat without movement on the throne protecting the kingdom . While RaamA was moving towards LankA to fulfil His avathAra kAraNam , Raama PadhukAs stayed stationary and gave protection to the dEvAs so that they can move around safely .All of this was accomplished without the Paadhukai ever leaving its place on the throne …V.S

அரண்ய யோக்யம் பதம் அஸ்ப்ருசந்தீ
ராமஸ்ய ராஜார்ஹ பதே நிவிஷ்டா
ஆஸ்த்தாந நித்யாஸிகயா நிராஸ்த்த:
ஸ்வர்கௌகஸாம் ஸ்வைரகதே: விகாதம்

பொருள் – பாதுகையே! இராமனின் திருவடிகளை நீ தொடாதவளாக, ஸிம்ஹாசனத்தில் அமர்ந்துவிட்டாய். இவ்வாறு நீ எங்கும் நகராமல் இருந்த காரணத்தினால், தேவர்களுக்கு அசுரர்களிடம் இருந்த பயம் நீங்கப்பெற்று எங்கும் சஞ்சரிக்க இயன்றது.

Sloka #168

168. rajAsanE chEdhBhavathI niShaNNA
rangEshapadhAvani! thanna chithram
yathrADhirUDA: kramasha: purA thvAm
utthamsayanthE raGhusArvaBhoumA:

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

Oh Ranganatha Paaduka! That You sat on the throne of kings is no wonder. For all the kings of the Raghu Vamsa had cherished You with devotion on their heads (Ranganatha was the family deity for the Raghus).

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

(1) Sri UtthamUr Swamy’s anubhavam : Oh RanganAtha PaadhukE ! You were seated on the throne of Raghus.It is not surprising , since the successors of RaamA are carrying You on their heads and offer their individual worships , while being seated on their traditional throne , where You once sat .

(2) Here , Swamy Desikan answers the doubts of some about placing the Paadhukais of RaamA on the venerable seat adorned by the great kings of the Surya vamsam (IshvAku , Raghu , Dileepan , Dasarathan and others).He points out that it was not at all a strange thing to seat the Paadhukai in that honorable seat (throne of Raghu Vamsam )although it was a mistake for the kings to be seated on the throne , while the Paadhukai desreved the seat . He points out that the kings should have adorned the Raama Paadhukais like Bharathan , while standing before it with reverence as Bharathan to carry out the royal duties . Swamy Desikan addresses here the doubts expressed by some about the fitness of Swamy NammAzhwAr to be revered as an AchAryan because of being born in alower caste . Swamy asserts that there is no AchAryA , who is equal to NammAzhwAr ( the Paadhukais of the Lord).

(3) Swamy Desikan had gone to battle twice with those who minimized the importance of NammAzhwAr and Tamizh MaRai and held the view that Sanskritic Vedams were far superior . Both at Kaanchi and Srirangam , Swamy Desikan defeated these biased scholars with sound arguments and proved without doubt the equality of the Sanskritic Vedams and Tamizh Vedams (Dhivya Prabhandhams). The Lord of Kaanchi was so pleased with Swamy’s defense that he presented Swamy with one of His two Thiruchinnams . Such is the glory of NammAzhwAr ! …V.S

ராஜாஸநே சேத் பவதீ நிஷண்ணா
ரங்கச பாதாவநி தந்ந சித்ரம்
யத்ர அதிரூடா: க்ரமஸ: புரா த்வாம்
உத்தம்ஸயந்தே ரகுஸார்வபௌமா:

பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைப் பாதுகாக்கும் பாதுகையே! இக்ஷ்வாகு போன்ற அரசர்கள் அமர்ந்த ஸிம்ஹாசனத்தில் நீ அமர்ந்த காரணத்தில் எந்த ஒரு வியப்பும் இல்லை – காரணம், அவர்கள் உன்னைத் தங்கள் தலையில் தாங்கியபடி ஸிம்ஹாசனத்தில் அமர்ந்தனர். உன்னையே தங்கள் தலைக்கு அலங்காரமாக வைத்துக் கொண்டனர். அப்படி அவர்கள் தலையில் அமராமல் நேரடியாக ஸிம்ஹாசனத்தில் நீ அமர்வதில் என்ன வியப்பு உள்ளது?

Sloka #169

169. BhadhrAsanam chEth parivrutthamAsIth
devi! kshaNam dakshiNatOmuKham thE
kaTham BhavEth kAnchanapAdharakshE!
ramasya rakshOmrugayAvihAra:

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

Oh Paaduka! Had You but trned the throne in the Southern direction for a while, how could Rama’s sportive hunting out of the Rakshasas have been achieved? Had You thought of Yourself annihilating the Rakshasas

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Queen ! Oh Golden PaadhukE ! Had Your throne faced the southern direction , You would have destroyed RaavaNA and his entourage quickly . That would have deprived RaamA of His favorite sport. That is why adiyEn thinks that Your throne did not face south .

The other meaning is as follows: Had Your throne faced South , it would not be auspicious for You to sit on it. There would have been no rulership over AyOdhyA . Raamaa would have to abandon his favorite sport of hunting RaavaNA and his cohorts and thereafter return to AyOdhyA to take charge of the kingdom. That (RaamA not being able to hunt down RaavaNA ) in turn would have perpetuated the sufferings of the devAs.Therefore , Your throne did not face the southerly direction even for a second. Consequently , the dEvAs moved about freely and Raama avathAra KaaraNam was fulfilled .

(2) Srimath Andavan’s anubhavam: The inner meaning is that PerumAl is angry only at those , who do not seek a sadAchAryan .His nigraham is directed only at those unfortunate ones.

(3) Swamy Desikan tellingly chose the word , “BhadhrAsanam” to salute the simhAsanam on which the Padhukai sat . The auspicious Vedic implications of the word ” Bhadhram ” has been discussed at length by HH prakrutham Azhagiya Singar recently . The Raama Padhukai sat on the BhadrAsanam to hear the auspicious news ( Bahdhram KarNEpi srunuyAma:) of Lord Raamachandra completing His hunt of RaavaNA in the southern land of LankA and returning home to reunite with it. Meanwhile , the Paadhukai did not want to do anything that will interfere with such a desire ..(V.S ).

பத்ராஸநம் சேத் பரிவ்ருத்தம் ஆஸீத்
தேவி க்ணம் தக்ஷிணதோமுகம் தே
கதம் பவேத் காஞ்சந பாதரக்ஷே
ராமஸ்ய ரக்ஷ: ம்ருகயா விஹார;

பொருள் – பொன்மயமான பாதுகாதேவியே! நீ உனது ஸிம்ஹாசனத்தை ஒரு நொடிப்பொழுது தெற்குத் திசை பார்த்தபடி இட்டிருந்தால் போதுமானது. இவ்வாறு நீ செய்திருந்தால் இராமன் இலங்கை சென்று அரக்கர்களை அழிப்பது என்ற லீலையே இல்லாமல் போய் இருக்கும் அல்லவா? (இராமனின் செயலை பாதுகையே செய்திருப்பாள் என்றார்).

Sloka #170

170. yAvath thvayA raGhavapAdharakshE
jigIShithA rAkshasarAjaDhAnI
mAlEva thAvalluLithA madhAnDhaI:

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

Oh Paaduka! It was just that moment, when You developed a desire in mind that Lanka should be won, that the monkey chiefs of Kishkinda-Your royal garden-had accomplished the squeezing of the whole Lanka as if t were a mere garland.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Raaghava PaadhukE ! Just about the time that you wanted to conquer the kingdom of LankA , You came to know of the effortless destruction of the city and its occupants by Your Lord with the help of the powerful monkey king and his army .The army crushed and threw away LankA like destroying a flower garland.  Hence , You desisted from Your effort to annihilate RaavaNA and his beloved city .

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! Just as You turned Your attention to destroying Ravanan and his city , You noticed that the monkey army had already torn the city of Lanka into shreds just as crushing a flower garland and casting it away. The inner meaning is that the sishyan becomes a MahAn , the moment a SadAchAryan prays for His sishyan to acquire auspicious attributes (sadhguNams).Such is the power of SadAchArya anugraham .

(3) Swamy Desikan visualizes the nandhavanam (formal garden) of the Raaghava Paadhukai , which is beautiful to look at because of its flower-laden trees . There , he sees a group of monkeys ( SaakhA Mrugam:)with nonchalance led by their leaders ( yUthapai:)tearing the flowers from the branches , crushing them and throwing them away. The crushing of the flowers is described with a evocative Sanskrit word (luLithA ), which lets us visualize the pathetic state of the crushed flowers lying on ground …V.S

யாவத் த்வயா ராகவ பாதரக்ஷே
ஜிகீஷிதா ராக்ஷஸ ராஜதாநீ
மாலேவ தாவத் லுளிதா மதாந்தை:
உத்யாந சாகாம்ருக யூதபைஸ்தே

பொருள் – இராமனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! இரு காலகட்டங்களில் இலங்கை நகரத்தை வெல்லவேண்டும் என்று நீ விரும்பினாய். அப்போது கொழுத்த வானரவீரர்கள் மூலமாக இலங்கை நகரமானது, மலர்கள் போன்று கசக்கி வெல்லப்பட்டது (இராவணன் சீதையை அபகரித்தான் என்று அறிந்தவுடன் நீ பரதனின் சேனையை அனுப்ப எண்ணினாய். ஆனால் உனது எண்ணம் காரணமாகவே வானரவீரர்கள் அச்செயலை முடித்துவிட்டனர் என்று கருத்து).

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