Paduka Sahasram Part 28


Sloka #271

271. krupayA maDhuvaIripAdharakshE! kaTinE chethasi mAmakE viharthum
mukutEShu dhivoUkasAm viDhatthE BhavathI rathnavisamsThulEShu

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

Oh Paaduka! Well do I assert that You had, in preparation to stay in my rough-natured heart, practised walking on the undulating surface of the gem-studded crown of the devas.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! adiyEn’s mind is a rough and tumble place. It is not the most inviting or comfortable place for You to travel in. It appears however that You have prepared Yourself to travel on the rough and undulating terrains of my mind.You seem to have practised Your steps on the gem studded crowns of DevAs , who prostrate before You to receive You on their heads.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! Out of Your limitless dayA , You want to be in my mind , which is a hard place .You seem to have pracised walking on this hard and uneven place by practising Your steps first on the undulating surfaces of the gem-studded crowns of the DevAs.

The inner meaning is that adiyEn does not think of You (Paadhukai/AzhwAr)although You desire that adiyEn should think of You for my own good . Therefore , You rest on the crowned heads of DevAs to encourage me to think of You .

(3) Here Swami Desikan visualizes the crowns of DevAs to have gems set at different depths. That results in a lot of ups and downs on the surface of the crowns . When SatAri (AzhwAr) rests on those crowns , it has to take into account the lack of smoothness and learn to rest there comfortably . That exercise of resting on the gem-studded crowns of DevAs prepares the Paadhukai to travel comfortably in the difficult terrain of his (Swamy Desikan”s) mind.The gems by nature are hard and Swamy Desikan compares his mind therefore to those hard gems (kaDinE maamakE chEthasi)…V.S

(4)Swamy says that out of Its dayA , the SatAri wishes to play in his hard mind ( KrupayA maamakE kaDinE chEthasi viharathi ). The satAri needs pracise however to perform that difficult task. For this purpose , SatAri practises movement on the uneven and hard surfaces of the gem-studded crowns of the DevAs( dhivaoukasAm rathna VisamsthalEshu makutEshu yOgyAm bhavathI vidhatthE).Visamsthalam means uneven surface. The crowns of DevAs ( DhivaoukasAm Makuda:) have visamsthala pradesams.There , theSatAri practises steps( yOgyAm vidhatthE).. V.S

271. க்ருபயா மதுவைரி பாதரக்ஷே
கடிநே சேதஸி மாமகே விஹார்த்தும்
மகுடேஷு திவௌகஸாம் விதத்தே
பவதீ ரத்ந விஸம்ஸ்துலேஷு யோக்யாம்

பொருள் – மது என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! எனது மனம் மிகவும் கடினமான கல் போன்றதாகும். அந்த மனதுடன் பழக நீ செய்வது என்ன? தேவர்களின் க்ரீடங்களில் மேடு பள்ளங்களாக உள்ள இரத்தினக் கற்றளுடன் நீ பழகிக் கொள்கிறாய் போலும் (அப்போது என் மனதுடன் பழகுவதற்கு எளிதாகிவிடும் அல்லவா).

Sloka #272

272. charaNadhvayamarBhakasya shoUrE:
shakatAsurathAdanE api guptham
thava shakthyA kila pAdhukE! thadhAsIth

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

Oh Paaduka! As a child, in Krishna avatara, the tender lotus Feet of the Lord, which had acquired the perfect beauty of the autumnal lotus, had kicked the wicked asura, who came as a toy-cart; then what saved the Feet from damage was Yourself. That being so, You have an innate roughness (suited to the coarseness of my heart!)

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

(1) Srimath Andavan’s anubhavam: During KrishNAvathAra Time, He was resting as a little child in a cradle that His Mother had tied under a cartoutside her home for the comfortable rest of Her little One. That cart was an suran in disguise, who had positioned himself outside YasOdhA’s home. Our Lord kicked that cart with His tender foot and completely pulverized the evil-intentioned asuran in the form of a cart . Oh PaadhukE ! If the tender foot of the Lord did not have Your support in the form of Your strength , How could the lotus soft feet of the Lord accomplished such a ‘super human ” task ?

(2) PeriyAzhwAr anubhavam is very enjoyable of the SakatAsura Vadham.Our Lord lying as a four to five month child in his precious cradle is enjoyed by PeriyAzhwAr :

” MaaNikkam katti Vayiram iDaikkatti AaNiponnAR seytha VaNNa SiRu Thottil pENI Unakku Biraman Vidu tanthAn ” —PeriyAzhwAr Thirumozhi: 1.3.1

Our Lord , MaayakkaNNan was having a rest on this cradle made of GOld and inlaid with rubies and diamonds presented by Brahma Devan. Our Visva GopthA’s eyes were partially closed .He was making sure that he did not miss any activities around Him. That cradle was tied under a cart for shade, while YasOdhai attended to Her guests who had assembled for the celebration of our Lord’s first coming out of the House ceremony, which is usually on the third month of birth of a child.

The “PEthaik Kuzhavi ” was tasting its tender feet , while rsting in the cradle and suddenly gave a swift kick to the cart over it. The cart was SakatAsuran , who was going to crush the Lord in the cradle under instructions from Kamsan.Our Lord ‘s kick sent the wheels , axle up in the air and destroyed the cart and thereby SakatAsurn completely . PeriyAzhwAr describes the scene:

” nALkaLOr Naalainthu ThingaLaLavilE thALai nimirtthuc chakatatthaic chaaDippOy VaaLL koLL vaLaiyeyiRRAruyir vavvinAn ” — PeriyAzhwAr Thirumozhi :1.2.11

PeriyAzhwAr points out that Kuttik KaNNan was only four or five months old at the time , when he kicked SakatAsuran to death. Bhaagavathm pinpoints Kuttik KaNnan’s age as three months at that time .

Swamy Desikan attributes the power behind the tender legs of the infant was none other than the Paadhukai. Swamy Desikan describes Souri ( Lord ) as arbhagan (Sisu/helpless infant ) .He salutes the beauty of the feet of the Lord to the tender lotus in autumn . He asks : “How did those soft feet achieve the power to destroy Sakatan ?”. Swamy answers the question and says that it is the hidden power of the Padhukais that enabled the Lord to send Sakatan to His salvation :

” SakatAsura thADanEapi guptham tava sakthyA kila PaadhukE ? “…. (V.S).

272. சரணத்வயம் அர்ப்பகஸ்ய சௌரே:
சரத் அம்போருஹ சாதுரீ துரீணம்
சகடாஸுர தாடநே அபி குப்தம்
தவ சக்த்யா கில பாதுகே ததாஸீத்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதன் க்ருஷ்ணனாக அவதரித்தபோது அவனது திருவடிகளானவை, சரத்காலத்தில் மலரும் தாமரை போன்று முழு அழகையும் பெற்றிருந்தன. அப்படிப்பட்ட மென்மையான திருவடிகளைக் கொண்ட அந்தக் குழந்தை, தனது திருவடிகளால் சகடாசுரனை உதைக்கும் வலிமையை எங்கிருந்து பெற்றது? உனது சக்தியால் அல்லவோ?

Sloka #273

273. utthasThuShO rangashayasya sheShA-
dhAsThAna simhAsanam ArurukshO:
maDhyE nishAntham maNipAdhukE! thvAm
lIlApadhanyAsa saKhIm prapadhyE

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

Oh Manipaaduka! I surrender unto You, who are the company to the Lord, as he rises up from His Adisesha couch and walks through the seraglio to the Asthana throne, where He is going to be seated.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE ! I seek refuge in You , who serves as transport to Lord RanganAthA in the morning , when He descends from His bed of AadhisEshan and travels to the throne room of His palace at Srirangam. You provide the link between His descent from AdisEshan and His ascent on the throne.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE! adiyEn seeks YOu as UpAyam in Your role as the helper( kinkaran) of Lord RanganAthan to travel from His antha: puram to His throne in the mornings.

(3) Swamy Desikan describes where the Paadhukais were while the Lord rested and what relationship Paadhukai has with the Lord . Swamy describes that the Paadhukai was at the middle of the inner chambers of the Lord ( Rangasayasya MadhyE nisAntham) and was like a ThOzhi (sakhi ) of the Lord . That ThOzhi was waiting for Her Lord’s command in the Morning to transport Him from the antha:puram to the throne room for conducting the affairs of the day. Just as ArjunA was the SakhA (dear friend ) of the Lord , Paadhukai relates to the Lord as a dear lady friend (SakhI ). Swamy Desikan says that He seeks that highly placed Paadhukai as his UpAyam ( ThvAM PrapadhyE ) and offers his self-surrender…(V.S)

273. உத்தஸ்துஷ: ரங்கசயஸ்ய சேஷாத்
ஆஸ்தாந ஸிம்ஹாஸநம் ஆருருக்ஷோ:
மத்யே நிசாந்தம் மணிபாதுகே த்வாம்
லீலா பதந்யாஸ ஸகீம் ப்ரபத்யே

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ஆதிசேஷன் என்னும் தனது படுக்கையிலிருந்து துயில் எழுகின்ற ஸ்ரீரங்கநாதன், தனது சபையை அடைந்து, ஸிம்ஹாஸனத்தில் அமரவேண்டும் என்று விரும்புகிறான். இதற்காக உன்னைத் தனது திருவடிகளில் சாற்றிக் கொண்டு நடந்தான். இப்படிப்பட்ட உன்னையே எனக்கு உபாயம் என்று கொள்கிறேன்.

Sloka #274

274.prApthADhikArA:pathaya: prajAnAmutthamsithAmutthamapAdhukE! thvAm
rangEshithu: svaIravihArakAlE samyOjayanthyanGhrisarOjayugmE

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

Oh PaadukE! Brahma and the other prajapatis, who are endowed with the right of presenting You to Lord, as He starts on His sportive walk, bring You on their heads and join You with the Lord’s feet.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! Brahma and others have assigned rights to carry You on their heads and bring You to RanganAthA’s chambers , when He is ready to start on His sanchArams . They unite You to the Lord’s lotus feet duirng those occasions , When He wants to roam around His world.

(2) Srimath Andavan’s anubhavam: A fortunate One wore You on His head.He acquired the boon of Brahma pattam (status).PerumAL had to go on a sanchAram thereafter.The One , who was elevated to the padhavi of BrahmA united the Paadhukais with the lotus feet of the Lord.

(3) Swamy Desikan addresses the Paadhukais here as “Utthama PaadhukE “. They are indeed noble Paadhukais , since they belong to PurushOtthaman. Those PrAptha adhikAris ( those who have realized Brahma Padham) have you as the aabharaNam for their heads. When their Lord wants to commence on His sanchAram for pleasure, they unite You (samyOjayanthi) with the Lord’s lotus feet ( angri SarOja yugmE thvaam SamyOjayanthi)..V.S

274. ப்ராப்த அதிகாரா: பதய: ப்ரஜாநாம்
உத்தம்ஸிதாம் இத்தம் பாதுகே த்வாம்
ரங்கேசிது: ஸ்வைர விஹார காலே
ஸம்யோஜயந்தி அங்கிரி ஸரோஜ யுக்மே

பொருள் – மிகவும் உயர்ந்த பாதுகையே! பிரம்ம பதவியை அடைபவர்கள் தங்கள் தலைகளில் உன்னை அலங்காரமாக வைத்துக் கொள்கின்றனர். ஸ்ரீரங்கநாதன் ஸஞ்சாரம் செய்யும் நேரம் வந்தவுடன், உன்னைத் தங்கள் தலையில் இருந்து எடுத்து, ஸ்ரீரங்கநாதனின் திருவடிகளில் அவர்கள் சேர்த்து விடுகின்றனர்.

Sloka #275

275. thvayAnubaDdhAm maNipAdharakshE lIlAgathim rangashayasya pumsa:
nishAmayanthO na punarBhajanthE samsArakAnthAragathAgathAni

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

Oh Manipaaduka! Whosoever witness the unique, pleasant, sportive walk of Lord Ranganatha will never more have the chance of entry and exit into the world of Samsara.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Gem-bedecked PaadhukE! Those who are blessed to see Lord RanganAthA’s travels on Your back , enjoy that novel , mysterious and auspicious experience. That experience prevents them from travelling in the hills and vales of the forest of worldly ills (SamsArA )and gives them release from the bonds of births and deaths.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! The Lord wears You and goes on His sanchArams. Those, who are blessed to enjoy this scene are freed from the fears of “puarapi MaraNam , Punarapi Jananam “.

3) Swamy Desikan states that those who are blessed to witness the Lord’s LeelA Gathi ( sportive travels) with His Paadhukais never ever return to samsAram..V.S

275. த்வயா அநுபத்தாம் மணிபாதரக்ஷே
லீலா கதிம் ரங்கசயஸ்ய பும்ஸ:
நிசாமயந்த: ந புநர்பஜந்தே
ஸம்ஸார காந்தார கதாகதாநி

பொருள் – இரத்தினக் கற்கள்கொண்டு இழைக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கத்தில் சயனித்துள்ள பரமபுருஷனாகிய பெரியபெருமாள், உன்னைச் சாற்றிக் கொண்டு சஞ்சாரம் செய்கிறான். இதனைக் காண்பவர்கள், இந்த உலகில் பிறப்பது-இறப்பது என்று சுழற்சியை இனி மேற்கொள்வதில்லை.

Sloka #276

276. vyUhAnupUrvAruchirAn vihArAn
padhakramENa prathipadhyamAnA
biBharShi nithyam maNipAdhukE! thvam
muradhviShO mUrthiriva thrilOkIm

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

Oh Manipaaduka! Your steps that decide Lord Ranganatha’s lovable walking gait, that are designed to suit each of the forms that He takes as Vyooha (Vasudeva, etc;, or Kesava etc.) or Vibhava (Matsya. etc.) or in a large collection (namely, of sixteen thousand gopa damsels in Krishna avatara) function like the Lord in giving life-sustenance to all the three worlds.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! You suit Yourself appropriately and decorate the Lord’s sacred feet. The unitary Para VaasudEvan splits into the four subsequent forms of VaasudEA , SankarshNA , PradhyumnA and AniruddhA during the state of VyUhA in parama Padham (Supreme abode of the Lord).During that occasion, You divide from the state of being one pair to four pairs and decorate the feet of the four Vyuha Moorthys. When the VyUha Moorthys in turn transform into ten incarnations of the Lord , You once again divide and serve every one of those ten incarnations. You are never seperated from Your Lord’s feet during anyone of His transformations. In this regard , You closely follow Your Lord in all His activities and nourish this world like Your Lord. This is for Sure!

(2) Srimath Andavan’s anubhavam: When the Lord travels alone or travels in groups ,Paadhukai accompanies Him and protects the Lord’s lotus feet and the World.

(3) Oh PaadhukE! You are deeply involved and enjoy the assembly of successive plays of the Lord in Para , VyUha , Vibhava and other avathArams. You protect the Lord’s sacred feet as well as the three worlds..V.S

276. வ்யூஹ அநுப்பூர்வீ ருசிராந் விஹாராந்
பதக்ரமேண ப்ரதிபத்யமாநா
பிபர்ஷி நித்யம் மணிபாதுகே த்வம்
முரத்விஷ: மூர்த்திரிவ த்ரிலோகீம்

பொருள் – இரத்தினக் கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! வாஸுதேவன், ஸங்கர்ஷணன் போன்று பல வ்யூஹ வரிசை மூலமாகவும், அழகாக அடி எடுத்து ஒய்யார நடை நடக்கும் ஸ்ரீரங்கநாதனின் சஞ்சாரத்தின் மூலமாகவும் இந்த உலகத்தைப் பெரியபெருமாளின் திருமேனி எவ்விதம் காப்பாற்றுகிறதோ, அதுபோல் நீயும் செய்கிறாய்.

Sloka #277

277. padhEShu mandhEShu mahathsvapi thvam
nIranDhrasamshlEShavathI murArE:
prathyAyanArTham kila pAdhukE! na:
svABhAvikam darshayasi praBhAvam

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

Oh Paaduka! The Lord can adopt a small or a large foot, depending on His form and size in that Avatara (say, Vamana and Trivikrama). Lord Ranganatha too can place His steps in small or large measure in His stride. You too can adapt Your size or stride to suite His, so that You will have unintermittent contact with the Lord’s Feet. Certain it is that You show Your natural greatness in this in order to infuse in us a confidence in You!

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE! You increase our faith in You by taking the small or big form to serve the Lord’s feet during His many avathArAs. This way , You are never disassociated from Your Lord’s Thiruvadi on any occasion . During VamanAvathAram , You took a smaller shape to fit the feet of the mystrious dwarf . When Your Lord grew to His gigantic form as Thrivikraman and measured the earth , sky and the beyond ,You took on another appropriate form to fit the growing feet. This way, You protected Your Lord’s feet and displayed Your supermacy.

(2) Sriamth Andavan’s anubhavam: Oh PaadhukE! You cling to Your Lord’s feet , whether it is small or gigantic . You take on the matching shape and protect Your Lord’s Thiruvadi. Through such display of devotion, You enhance our faith in Your innate glory.

(3) The svAbhAvika prabhAvam (innate glory )of the Paadhukais is celebrated here.Paadhukai has the power to be small, when it has to be small and big , when it has to be big ( mandhEshu padhEshu mandha:, mahathsvapi padhEshu mahath). The most important feature inspite of all the transformations in dimensions of Paadhukai is its inseperablity from the Lord’s Thiruvadi. That natural glory of the Paadhukais instills reverence in the minds of its devotees …V.S

277. பதேஷு மந்தேஷு மஹத்ஸ்வபி த்வம்
நீரந்த்ர ஸம்ச்லேஷவதீ முராரே:
ப்ரத்யாயநார்த்தம் கில பாதுகே ந:
ஸ்வாபாவிகம் தர்சயஸி ப்ரபாவம்

பொருள் – பாதுகையே! பெரியபெருமாள் நம்பெருமாளாக நிற்கும்போது அவன் திருவடிகள் மிகவும் சிறியதாக உள்ளன. சயனித்தவனாக உள்ளபோது பெரிதாக உள்ளன. ஆனால் நீ அவனது திருவடிகளுக்கு ஏற்றபடி உன்னை, சிறிதும் இடைவெளி இன்றி மாற்றிக் கொள்கிறாய். எங்களுக்கு உன் மீது நம்பிக்கை எற்படுவதற்காக அல்லவா உனது இயற்கையாக உள்ள இந்தப் பெருமைகளை நீ வெளிப்படுத்துகிறாய்?

Sloka #278

278. krupAvishEShAth kshamayA samEthAm
pravarthamAnAm jagathO viBhUthyaI
avaImi nithyam maNipAdhukE! thvAm
AkasmikIm rangapathE: prasatthim

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

Oh Manipaaduka! I identify You with the Lord Ranganatha’s benevolent grace, which is induced by Mahalakshmi’s special kindness and is enhanced by Bhoomi Devi, which grace flows for the world’s beautiful flowering, for reasons that can never be assigned-that is ever present in Your role.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Gem-studded PaadhukE! adiyEn recognizes You as the fruit of Sri RanganAthA’s unexpected grace rushing towards us all with great speed. As a result of the Lord’s inifnite compassion , You came to this earth and move about with patience to bless every one.Here , Swamy Desikan hints that the Lord’s grace and that of the Paadhukai is one and the same and points out that the earth is blessed , when it has the sambhandham of the Lord’s Paadhukai. Swamy Desikan celebrates here the Sri RanganAthA’s incarnations and the soulabhyam (ease of access by one and all ) of the Paadhukai .

(2)Srimath Andavan’s anubhavam: Oh PaadhukE! When we see Your sanchArams (movements) it becomes clear to us that You are the embodiment of the causeless dayaa of the Lord that descended on this earth for the benevolence of the universe.

(3)Swamy Desikan equates the spontaneous and causeless ( aakasmikIm ) DayA(prasatthim) of the Paadhukai during its sanchArams with the svAbhAvika dayA of the Lord .The Paadhukai does the sanchAram for enhancing the isvaryam (vibhUthi) of the world and its beings . The inner meaning according to Srimath Andavan is that PerumAL’s concern for the well being of the world resulted in the incarnation of AzhwAr (sataari Soori) on this earth..V.S

278. க்ருபாவிசேஷாத் க்ஷமயா ஸமேதாம்
ப்ரவர்த்தமாநாம் ஜகத: விபூத்யை
அவைமி நித்யம் மணிபாதுகே த்வாம்
ஆகஸ்மகீம் ரங்கபதே: ப்ரஸத்திம்

பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! பூமியுடன் ஒத்த பொறுமை உடையவளும், இந்த உலகின் நன்மைக்காக அங்கும் இங்கும் உலவியபடி உள்ளவளுமாக நீ உள்ளாய். ஸ்ரீரங்கநாதனின் அனுக்ரஹம் என்பதே வடிவம் எடுத்தவளாக நீ உள்ளாய். வேறு எந்தக் காரணத்தினாலும் நீ இல்லை என்றே நான் எண்ணுகிறேன்.

Sloka #279

279. upAgathAnAmupathApashAnthyai
suKhAvagAhAm gathimudhvahanthIm
pashyAmi shoUrE: padhavAhinIm thvAm
nimnEShu thungEShu cha nirvishEShAm

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

Oh Paaduka! I see You as the Ganga stream that flowed from the Lord’s Feet. How? You are easily available for immersion and enjoyment by those who wish. You give the style for the Lord.You see to that He grants good rewards, high ones. You see no difference between the lowly and the high; You give equal importance to all; You sit on each one’s head without discrimination (though the Ganga will come down from the high to the lowly only, not vice versa!).

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

(1) Sri UtthamUr Swamy’s anubhavam: In an earlier slOkam , Swamy Desikan celebrated the Soulabhyam aspects of the Paadhukai. Here, he focuses on the souseelyam , yet another auspicious disposition of the Padhukais of PerumAL. He compares them to the Souseelyam of river GangA.

Swamy says: ” Oh PaadhukE! Both the holy GangA and Yourself have close affiliation with the Lord’s Thiruvadi. Hence, both of You share the quality of His Souseelyam. Gangai flows over hills and valleys and removes the sins of all, who immerse in it and does not inquire whether they are men or women , rich or poor , are from higher or lower caste . Mother GangA showers her grace on one and all without discrimination. Oh PaadhukE ! You are identical to gangA in this regard. You remove the sufferings of every one , who worships You. You confer on them a superior status on this earth through Your anugraham . You do not ask them , where they came from or what their origin is . You rest on the heads of all people without discrimination and copiously shower Your blessings “. Swamy Desikan has the souseelyam aspects of GangA originating from the lord’s Thiruvadi and its descent to satya lokam to fall on the ashes of the sons of Emperor SakarA to bring them back to life at the request of BhagIrathA.

(2)Srimath Andavan’s anubhavam: Oh PaadhukE! When perumAL moves about adorning You , Your travel becomes leisurely so that the citizens of Srirangam can enjoy Your movements without hurry.

(3)People come near the Paadhukais of the Lord to have their sorrows banished(upatApa saanthyartham) . The Paadhukais move to a slow and joyous gait to bless the people , who come near it (SukhAvagAhaam gathim udhvahanthIm). Its gathi ( sanchAram) is nirvisEsham ( without ThAratamyam); it is seen at high places (thungEshu) and low places (nimnEshu). As the Lord’s paadhukai ( Sourai: PadhavAhini) , it resembles Gangai river , which flows at high altitudes and plains. The Padhukai reaches every where to bless simple people as well as mukthAs and DevAs who adorn it on their heads.It does not discriminate between the low and mighty…V.S

279. உபாகதாநாம் உபதாப சாந்த்யை
ஸுகாவகாஹாம் கதிம் உத்வஹந்தீம்
பச்யாமி சௌரே: பதவாஹிநீம் த்வாம்
நிம்நேஷு துங்கேஷு ச நிவிசேஷாம்

பொருள் – பாதுகையே! துன்பம் கொண்டவர்களின் துயரம் நீங்கும்படி ஸ்ரீரங்கநாதன் அழகாக நடந்து வருகிறான். அப்படி அவன் சஞ்சாரம் செய்யும்போது உயர்ந்த இடங்கள், தாழ்ந்த இடங்கள் என்று பாராமல், அவன் திருவடிகளைத் தாங்கியபடி நீ வருகிறாய். இதனால் நீ உயந்தவர்கள், தாழ்ந்தவர்கள் என்று வேற்றுமை காணாமல் உள்ளவள் என்று அனைவரும் கூறுகின்றனர்.

Sloka #280

280. saha prayAthA sathatam prayANE prApthAsanE samshrithapAdhapITA
alanGhanIyA sahajEna BhUmnA ChAyEva shoUrErmaNipAdhukE! thvam

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

Oh Manipaaduka! When the Lord goes, You too go; when He is seated,You stay in the foot-plank, You have an innate greatness. So, the Lord can never transcend You. Yes, You are like the Lord’s shadow. You are inseparable from Him and He will never thwart You!

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

1) Sri Abhinava Desika UtthamUr Swamy’s anubhavam: Here, Swami Desikan compares the PaadhukAs to the shadow of the Lord Himself.When one stands under the shadow of the Harichandanaa tree , one obtains , whatever one desires. Swami Desikan indicates that the Paadhukais have the same boon-granting power. He says: ” Oh PaadhukE! When the Lord travels , You travel with Him. When He sits down , You are next to Him on the foot-rest stand. Because of this intimate association with Your Lord at all times and places , You are like His shadow.” The shadow follows a walking man. It stands , when he stands and jumps , when he jumps. In all these aspects, the Padhukais Qualify as the shadow of the Lord.

2) HH Srimath Andavan’s anubhavam:Here, Srimamth Andabvan points out that the Paadhukai accompanies the Lord just as a shadow accompanies a man . The Paadhukai surpasses however the unique glory of the Lord . Swamy Desikan hints that PerumAL can not jump (transcend) over the glories of the PaadhukA , just as a man can not jump over his own shadow.

3)Swami Desikan addresses the Paadhukais and says with wonderment: ” thvam SourE: chAyEva asi( You are verily like the shadow of Your Lord)”. Your innate and inseperable glories (sahaja bhumnA) are such that even Your own Lord can not surpass them or jump over them to reach the first place. He becomes alanghanIyan ( One who could not cross Your glory , which is His own shadow). Oh MaNi PaadhukE ! Such is Your vast glory! …V.S

280. ஸஹப்ரயாதா ஸததம் ப்ரயாணே
ப்ராப்தாஸநே ஸம்ச்ரித பாத பீடா
அலங்கநீயா ஸஹஜேந பூம்நா
சாயேவ சௌரேர் மணிபாதுகே த்வம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாதன் நடந்து செல்லும்போது, நீ அவன் கூடவே செல்கிறாய். அவன் தனது ஸிம்ஹாஸனத்தில் அமர்ந்துவிட்டால், அவன் பாதபீடங்களில் நீயும் அமர்ந்து விடுகிறாய். உனது இயல்பாகவே அமைந்துவிட்ட பெருமை காரணமாக, தனது நிழலை விட்டுப் பிரிய இயலாதமல் ஸ்ரீரங்கநாதனின் நிழலாக நீ உள்ளாய்.

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