Paduka Sahasram Part 29


Sloka #281

281.padhasprushA rangapathir BhavathyA vichakramE vishvamidham
kshaNEna thadhasya manyE maNipAdharakshE! thvayaIva

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

Oh Mani PaadukE! Lord Ranganatha scaled the whole universe in a moment, using His foot that was close-fitted to You. Hence, I would assert that His name and fame as ‘Urukrama’ (the large-stepped) is Your gift to Him. (Indeed You are greater than the foot in size say!)

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

1) Sri Abhinava Desika UtthamUr Swamy’s anubhavam: ” Oh , gem-bedecked PaadhukE! With You attached to His Thiruvadi ,Your Lord measured the entire world and beyond. Thus , You helped Him acquire the title as the One took the measure of the Universe.” The Paadhukai has to be a little larger than the foot to cover it and protect it. Having this in mind, Swami Desikan describes the performance of the Lord as “Urukraman” meaning that the Lord , who took the giant step.

2) HH Srimath Andavan’s anubhavam: Oh MaNi PaadhukE! In a fraction of a second , Your Lord , Sri RanganAthA measured the universe .It was possible for Him to execute this action because You were powering His lotus feet. This is how , He acquired the title, “Urukraman”.

3) Oh MaNi PadhukE! ” Rangapathi: padha sprusA BhavathyA IDHAM VISVAM KshaNEna VICHAKRAME “. Swamy Desikan invokes here the Rg Veda Vaakyams and incorporates them in this slOkam (The Vedic words elected by Sawmi Desikan are highlighted in the two vedic texts below :

” IDHAM Vishnur VICHAKRAME thrEdhaa ni dhadhE padam” –(Rg Vedam: I.22.17)

” yasyOrushu thrishu VIKRAMANESHV adhikshiyanthi bhuvanAni VISVAA “–Rg,vedam : I.154.2

With this measurement(VikramaNam ) of the earth (Visvam) ,Sri RanganAthan attained His “Urukramathvam” ( Having the attribute of gigantic strides) and became known as Thrivikraman…V.S

281. பதஸ்ப்ருசா ரங்கபதிர் பவத்யா
விசக்ரமே விச்வம் இதம் க்ஷணேந
ததஸ்ய மந்யே மணிபாதரக்ஷே
த்வயைவ விக்யாதம் உருக்ரமத்வம்

பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! நீ தனது (எம்பெருமானுடைய) திருவடிகளில் இருக்கிறாய் என்ற காரணத்தினால், உன்னால்தான், இந்த உலகம் முழுவதையும் த்ரிவிக்ரமனாக ஸ்ரீரங்கநாதன் அளந்தான். ஆக, உன்னால் அல்லவோ பெரியபெருமாளுக்கு “உருக்கிரமன்” என்னும் திருநாமம் கிடைத்தது என்று கூறலாம்.

Sloka #282

282. sanchArayanthI padhamanvathiShTa: sahAyakruthyam maNipAdharakshE!
mAthasthvamEkA manuvamshagOpthurgOpAyathO goUthamaDharmadhArAn

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

Oh Mother Manipaaduka! When Rama, the great protector born in the Manu race, walked through and, in the process saved the wife of Sage Goutama, You alone were His assistant. (There was none else; the dust from You fell on the stone and generated life as a Rishi-patni).

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

1) Sri Abhinava Desika UttamUr Swamy’s anubhavam: Oh Mother PaadhukE !You alone removed the curse on AhalyA , the wife of sage GautamA . A speck of dust associated with You fell on her and transformed her from being a stone into the beautiful woman that she was before the curse of her husband. You helped RaamachandrA to perform this miracle. You directed Him to the hermitage of GauthamA and accomplished this mission all by Yourself.

Here, Swami Desikan hints that the merciful acts of the Lord are prompted by His caring consort.Her goading may not be transparent , but without Her initiative , our Lord will not confer His blessings and complete His work of protection. Here, Swami Desikan implies that PadhukA Devi was responsible for liberating AhalyA from Her state as a stone. His reasoning is that the speck of dust that performed this miracle could only have come from the Padhukai , since the Lord’s feet by themselves could not have generated that speck. Lord’s feet are not in contact with the ground (in the PaadhukA clad state) to generate the dust particles directly.

2) HH Srimath Andavan’s anubhavam: Oh PadhukE! It is only Your help that made it possible for Sri Raaamachandran to reach the place , where Ahalyai was resting as a stone and to bless Her to overcome the currse of her husband. The inner meaning is that without the help of the AchAryAs , it would be impossible for PerumAL to take the chEthanams to Parama Padham as the muktha jeevans.

3) Here Raamachandran is saluted as “Manu Vamsa GopthA” or the protector of the lineage of Manu. Even that glory is exceeded by the Paadhukais that assist with the SanchAram of the Lord . One instance of the display of that glory is when the dust particle with the sambhandham of the Sri Raama Paadhukai brought back AhalyA from her stony(transfixed) state into that of the beautiful human form as the wife of Sage GautamA . Swamy Desikan singles out the MahOpakAram and power of the Paadhukai this way : ” thvam yEkA Gouthama dharmadhArAn gOpaayatha:” ( You alone saved the dharma pathni of Sage Gouthamarfrom her helpless state )..V.S

282. ஸஞ்சாரயந்தீ பதம் அந்வதிஷ்ட:
ஸஹாய க்ருத்யம் மணிபாதரக்ஷே
மாத: த்வம் ஏகா மனு வம்சகோப்து:
கோபாயதோ கௌதம தர்மதாராந்

பொருள் – பெரியபெருமாளின் திருவடிகளைத் தாய் போன்று பாதுகாப்பவளே! நீ அல்லவா இராமனின் திருவடிகளை நடக்கும்படிச் செய்தாய்? இதனால் அல்லவா இராமனின் திருவடிகள், கௌதமரின் பத்தினியாகிய அகலிகையின் சாபத்தைத் தீர்த்தன? ஆக, உன்னால் அல்லவா மனுவம்சத்தில் வந்த இராமனுக்கு இந்தப் பெருமை ஏற்பட்டது?

Sloka #283

283. thvatthasthrivisShtapacharAnasapathnayiShyan
Aruhya thArkshyamavaruhya cha thathkshaNEna
shudDhAnthaBhUmiShu punarmaNipAdharakshE!
vishrAmyathi thvayi vihAravashEna shoUri:

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

Oh Manipaaduka! The Lord ascended the vehicle, Garuda, leaving You behind, when He wished to help the devas by rooting out their enemies; but then He descended almost immediately-having achieved the purpose, say, by mere will or by a speed-since He could not bear separation from You! He wears You and walks enjoyingly to the harem. He returns too quickly, to enjoy Your company during a walk. This is His best mode of relaxation.

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

1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE!When DevAs complain about the harm caused by AsurAs , Your Lord climbs on the back of Garuda to destroy the AsurAs and chase away the worries of the DevAs. He accomplishes His mission in a second and then descends from GarudA during the next instant to unite with You. adiyEn thinks that You could not bear your separation from Your Lord even for an instant , when Your Lord was rushing away to destroy the asurAs.Therefore , You destroy the asurAs wiht Your sankalpam alone .When He reaches His destination , Your Lord finds out that the asurAs have already been destroyed and , rushes back to Your side.Thereafter, He returns to the inner chambers with Your help.There also , He misses You after His sallAbham with His Devis and returns back to You to recover from all of His exertions.

2)” Thvayi VisrAmayathi ” are the key words here . ” He relaxes with You after all His exertions” is what Swamy Desikan says to convey the intimacy of Swamy NammAzhwAr and BhagavAn..V.S

283. தவத்தஸ் த்ரிவிஷ்டபசராந் அஸபத்நயிஷ்யந்
ஆருஹ்ய தார்க்ஷ்யம் அவருஹ்ய ச தத்க்ஷணேந
சுத்தாந்த பூமிஷு புநர் மணிபாதரக்ஷே
விக்ராம்யதி த்வயி விஹாரவசேந சௌரி:

பொருள் – இரத்தினக் கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! ஸ்வர்க்கத்தில் உள்ள தேவர்களுக்கு அசுரர்கள் மூலம் எழுந்த துயரத்தை நீக்குவதற்காக, பெரியபெருமாள் உன்னை விட்டு, கருடன் மீது ஏறிச் சென்று அவர்களைக் காத்தான். அதன் பின்னர் அவன் மீண்டும் வந்து, அந்தப்புரத்தில் சஞ்சாரம் செய்தபோது உன்னை சாற்றிக் கொண்டான். அப்போது அல்லவா அவனது களைப்பு நீங்கியது?

Sloka #284

284. vikramya BhUmimaKhilAm balinA pradiShtAm
dhEvE padhAvani! dhivam parimAthukAmE
AsIdhathO dhinakarasya karOpathApAth
samrakshithum padhasarOjamuparyaBhUsthvam

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

Oh Paaduka! When the Lord scaled the Universe, at the instance of Mahabali offering to give what the Lord asked for, His lotus foot that went high up needed to be guarded from the nearby scorching sun. And You offered the screen, as it were. (It is not that You protect the foot on earth alone; You do it even when the foot is above).

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

(1) Sri Abhinava Desika UtthamUr Swamy’s anubhavam: Oh PaadhukE! The Lord Measured the entire Earth with One foot. He then wanted to measure the heavens given as gift to Him. At that time , You united with the Lord’s feet to protect it from the scorching rays of the Sun and thus served Your Lord.

Swamy Desikan gives here the reason for the Lord wearing The Paadhukais , when He measured the heavens. As His foot grew in the upward direction , His other foot was planted On Earth . His upward mobile left foot came closer and closer To the Soorya mandalam. The Lotus foot of the Lord became the Object of concern for His Paadhukai . It worried about the lotus (foot) being out of the water and the potential for that to dry up from the scorching heat of the Sun’s rays. Although the Lord is Self-luminous and gives the scorching power to the Sun, the poet’s Imagination propels him to suggest that the Paadhukai covered the ascending foot of Thrivikramnan and protected it from the blistering rays of the Sun .

2) Srimath PeriyAndavan’s anubhavam :

Oh PaadhukE ! During the ThrivikramAvathAram , You served as The umbrella over the outstretched Thiruvadi of Your Lord , when He measured the aakAsam .

3) First , the Lord as Thrivikraman measured the earth with one foot . Next, He began to measure the sky and beyond with the other foot (dhivam parimAthukAmE) . As the Thiruvadi shot upward, it came close to the disc of Sun radiating immensely hot rays . Swami compares these rays to the hands of Dinakaran and the affliction caused by these super hot rays as taapam ( Dinakarasya KarOpatApam ). The most merciful Padhukai came to the lord’s rescue to protect the lotus soft feet (Padha SarOjam ) of its Lord . It stretched over the extended feet for protection of that tender foot ( samrakshithum upari abhU:) ?.(V.S)

284. விக்ரம்ய பூமிம் அகிலாம் பலிநா ப்ரதிஷ்டாம்
தேவே பதாவநி திவம் பரிமாதுகாமே
ஆஸீததோ திநகரஸ்ய கரோபதாபாத்
ஸம்ரக்ஷிதும் பத ஸரோஜம் உபர்ய பூஸ்த்வம்

பொருள் – பெரியபெருமாளின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! பெரியபெருமாள், மஹாபலி மூலம் தானமாக அளிக்கப்பட்ட மூன்று உலகங்களையும் அளந்து எடுக்க வேண்டும் என்று விருப்பம் கொண்டான். அப்போது ஆகாயத்தை அளப்பதற்காகத் தனது திருவடியை உயரத் தூக்கினான். அந்த நேரம், தாமரை போன்ற அவன் திருவடிகளின் மீது சூரியன் பட்டு, அவை வாடாமல் இருக்கும்படி, அவன் திருவடியை நீ காத்தாய்.

Sloka #285

285. thvathsanghamAnnanu sakrudhviDhisamprayukthA
shuDdhim parAmaDhijagAma shivathvahEthum
rangADhirAjapadharakshiNi! kIdrushI sA
gangA bhaBhUva BhavadhIyagathAgathEna

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

Oh Ranganatha Paaduka! When Brahma poured ablution water on the Lord’s foot, bearing You, then too, the water came down as the Ganga; by Your contact, it became holy to make Siva holy too; what should have been the added holiness to the Ganga because of the walks You had through it, to and from, the forest?

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

1)Sri Abhinava Desika UtthamUr Swamy’s anubhavam:

Oh RangarAja PaadhukE! When BrahmA washed Your Lord’s ascending feet as they approached His abode, He performed AarAdhanA to it. The water associated with the Sri Paadham became sanctified and those waters (Sacred GangA)were received by Paramasivan to purify Him further. The waters of GangA held thus in His(Sivan’s) matted locks were released to Earth later and flowed through Utthara Kosalaa nation. When Lord RanganAthA incarnated as RaamA and crossed GangA back and forth, She got doubly sanctified. Swami Desikan hints here that the PaadhukA theertham ( water used for the bathing of the Paadhukais) of AchAryAs is more powerful than the waters of GangA originating from the Thirumanjanam of the Lord’s Paadham by Brahma Devan.

2) Srimath PeriyANdavan’s anubhavam: During ThrivikramAvathAram , BrahmA served paadhyam ( Water for washing the Lord’s foot as one of the rites of AarAdhanam ) . That landed on the jatai (matted locks) of Lord Sivan . Prior to that sambhandham with the PaadhOdhakam , He was Sivan by name only ; now , He became Sivan ( most auspicious) by meaning as well. That was the power of sanctification of Your Padha theertham , which Is GangA pravAham . That Gangai had the sambhndahm of Sri RanganAthAvathAra Raamachandran , when He crossed Gangai twice . How much more sanctity has Gangai acquired now is clear for all.

3) Oh RangAdhraaja Padha RakshiNi! Brahma washed the Lord’s thiruvadi once ( sakruth) and made the sambhandham of the Lord’s Foot with Gangai (sakruth samprayukthA). That Sangamam (association) made Her and LordSivan supremely sanctified (Sivathva hEthum parAm suddhim adhijagAma). As Lord RamachandrA crossed you in the subsequent RaamaavathAram and related to You through the observance of His anushtAnams with Your waters , Your sanctity multiplied many folds ….(V.S).

285. த்வத் ஸங்கமாத் நநு ஸக்ருத் விதிஸம்ப்ரயுக்தா
சுத்திம் பராம் அதிஜகாம சிவத்வ ஹேதும்
ரங்காதிராஜ பதரக்ஷிணி கீத்ருசீ ஸா
கங்கா பபூவ பவதீய கதாகதேந

பொருள் – திருவரங்கத்தின் சக்ரவர்த்தியான ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! த்ரிவிக்ரமனாக உலகம் அளந்தபோது அவனது திருவடிகளில் ப்ரம்மனால் சேர்க்கப்பட்ட கங்கை, நீ அவன் திருவடிகளில் இருந்ததால், பெயரில் மட்டும் சிவனாக (தூய்மை) இல்லாமல் உண்மையாகவே தூய்மை பெற்றது. இப்படி உள்ளபோது நீ அந்த கங்கையின் மீது இருமுறை பயணித்தாய் (இராமாவதாரத்தில்). அப்படி எனில் கங்கை பெற்ற பேறு என்ன?

Sloka #286

286. vruDdim gavAm janayithum BhajathA vihArAn
krushNEna rangarasikEna kruthAshrayAyA:
sanchArathasthava thadhA maNipAdharakshE!
brundhAvanam sapadhi nandanathulyamAsIth

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

Oh Manipaaduka! Lord Ranganatha in His Krishna avatara treaded on the forest to and fro in all directions while guiding herds of cows; because He then wore You, the forest became Brinda-avana, a protecting field for cows and cowherds, almost the park of Devendra.

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

(1) Sri Abhinava Desika UtthamUr Swamy’s anubhavam: Oh PaadhukE! When RanganAthan took the incarnation as KrishNA , He had to look after The cows and calves and make sure that they are well nourished. KrishNA Had to travel the entire length and breadth of BrindhAvanam to lead the cows And calves to rich grazing grounds. At that time, He traveled on Your back And His many journeys in BrindhAvanam made those thorn-filled forest Attain the status of the flower gardens of IndrA with respect to its prosperity. Oh PaadhukkE ! You destroyed the thorns and converted them into succulent grass for the cows and filled the local ponds with nectar-like water. These happenings are due to Your anugraham.

2) Srimath periyANdavan’s anubhavam: Oh PaadhukE! In the old days before Sri KrishNAvathAram , Brundhaavanam was full of thorny bushes. Lord KrishNA took the cattle for grazing there , while wearing you on His feet. Immediately , the thorny woods transformed like the well tended garden of Indran. The inner meaning is that PerumAL’s katAksham through AchArya mukham transforms even a simpleton into nithya soori .

3) Oh Mani PaadhukE! “Tava sanchAratha: BrundhAvanam sapadhi Nandana thulyam aaseeth ” is Swami Desikan’s summary of what happened to the inhospitable BrundhAvanam after Lord KrsihNa entered it wearing the Paadhukais. The power of the Paadhukais transformed the erstwhile thorny state of BrindhAvanams’ flors into that of the most enchanting and fertile forest with succulent grass and flowering trees…V.S

286. வ்ருத்திம் கவாம் ஜநயிதும் பஜதா விஹாராந்
க்ருஷ்ணேந ரங்கரஸிகேந க்ருதாச்ரயாயா:
ஸஞ்சாரதஸ் தவ ததா மணிபாதரக்ஷே
ப்ருந்தாவநம் ஸபதி நந்தநதுல்யம் ஆஸீத்

பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! பசுக்களைப் பெருக்கவும், அவற்றைக் காக்கவும் உறுதி செய்த பெரியபெருமாள், க்ருஷ்ணனாகச் சஞ்சாரம் செய்தான். அப்போது அவன் உன்னைச் சாற்றியபடி சஞ்சாரம் செய்தான். இதனால் அவன் உலவிய ப்ருந்தாவனம் முழுவதும் இந்திரனின் தோட்டம் போன்று அழகு பெற்றது.

Sloka #287

287. mAtha:! thrayImayathayA charaNapramANE
dhvE vikramEShu viviDhEShu sahAyaBhUthE
nAthasya sAdhuparirakshaNakarmaNi thvam
duShkrudhvinAshanadashAsu vihangarAja:

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

Oh Mother! Garuda and Yourself are Vedamaya, Veda in concrete form; both decide the Lord’s transit; like the Vedas, both of you are guides for our conduct also; Garuda takes Him where the going is desired; You fit the size of the foot. Both assist the Lord, the yadunatha, Ranganatha, as well in a variety of His activities, including the one of protecting the good people. There is a difference; You help specially in helping and regaling the sadhus (such as Ahalya,Sabari etc.) whereas Garuda helps in destroying enemies (such as Bana, Naraka, Malyavan, crocodile, etc).

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

(1) Oh PaadhukE! There are two , who provide intimate service to Lord RanganAthA in an uninterrupted manner. Both of them are in the form of the VedAs. Both of them are “CharaNa PramANams”. Both of them know, where the Lord wishes to go and take Him there. Both of them provide unmatched companionship to Him. One of them is Garudan , who takes the Lord on His back to chase the enemies of the BhakthAs of the Lord. The other is You on whom the Lord takes enjoyable rides to protect those , who are dear to Him.

2) Srimath PeriyANdavan’s anubhavam: Oh Mother PaadhukE! PerumAL has two duties: bhaktha rakshaNam and Dhushta Nigraham . He mounts On Garudan to engage in punishing the wicked. He adorns You to protect His BhakthAs. Garudan is Veda SvarUpi. You are hailed by the VedAs in the sense That VedAs help to condemn kudhrushti and Veda Baahya Mathams. Azhwar’s ThiruvAimozhi(Tamizh maRai) helps us to enjoy the vaibhavam of PerumAL .

3) Swamy Desikan identifies both Garudan and SatAri as ThrayImayam ( Veda SvarUpam). He points out also that both of them are “CharaNa PramANam” or befitting the Thiruvadi of the Lord.”CharaNa PramANam ” also means the two , which are instrumental in helping the Lord with His sanchArams to perform His sworn duties . They are “SahAya BhUthars” ( involved helpers)in these sanchArams dealing with either Bhaktha rakshanam or Dhushta nigraham ..V.S

287. மாத: த்ரயீ மயதயா சரணப்ரமாணே
த்வே விக்ரமேஷு விவிதேஷு ஸஹாயபூதே
நாதஸ்ய ஸாது பரிரக்ஷண கர்மணி த்வம்
துஷ்க்ருத் விநாஸந தசாஸு விஹங்கராஜ:

பொருள் – இராமனின் திருவடிகளை அவனது தாய் போன்று பாதுகாக்கும் பாதுகையே! வேதமயமாகவே இருந்து, ஸ்ரீரங்கநாதனுடைய திருவடிகளின் சஞ்சாரத்திற்குக் காரணமாக இரண்டு கூறப்பட்டன. அவை என்ன? ஸ்ரீரங்கநாதன் நல்லவர்களைக் காக்கும்போது, அவன் நடந்து செல்ல நீ உதவுகிறாய். நீ தீயவர்களை அழிக்க விரைவாகச் செல்ல கருடன் உதவுகிறான்.

Sloka #288

288. padhAvani! kvachana vikramaNE BhujAnAm
panchAyuDhI kararuhaIrBhajathE vikalpam
nithyam thvamEva niyathA padhayOrmurArE:
thEnAsi nUnamavikalpasamADhiyOgyA

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

Oh Paaduka! For the Lord, the Panchayudhas (Chakra, Sankha etc.) could be a weapon or it could be His own nails, it being an alternative (as in the Nrisimhavatara). But in the matter of operation of His foot, there is no such alternative-possibility. That is, Paaduka is a must. It is a Nirvikalpa-samadhi of Paaduka with the Feet. We could even say that Paaduka is fit for Nirvikalpa-samadhi or indeterminate contemplation.

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

(1) Sri Abhinava Desika UtthamUr Swamy’s anubhavam: Swami Desikan Composed this verse to indicate the association of the Paadukai with the Lord during His avathAram as Narasimhan. Even then , the Lord had to move around to chase HiraNyakasipu to destroy him. Hence , Swami points out that the Paadukais were united with the Lord’s feet during that incarnation. He also points out that the inseperable association of the Paadhukai with the Lord is like the Yogic state known as Nirvikalpa SamAdhi. Swamy says: ” Oh PaadhukE! In the NrusimhAvathAram , Your Lord rejected His five weapons and used the strength of His own nails to destroy HiraNyan. Although the weapons were abandoned by Your Lord , he did not part company with You at that time. You are never abandoned by Him , since He can not move around without You. In the state of union with Your Lord, You seem to reach the state of Nirvikalpa SamAdhi described by Yoga SaasthrAs. In that samAdhi state , the enjoyer, the enjoyed and the power that brings about the enjoyment merge and become one.

2) PerumAl kills His enemies with weapons like His chakram . During NarasimhAvathAram , He did not use any of His weapons and just used the power of His nails to destroy HiraNyan. During His sanchAra kaalams , He does not adorn Himself with anything except the paadhukais. Therefore ,Swamy Desikan concludes tha tthere si no match to the glory of the Paadhukais.

3) Swamy Desikan uses the double meaning of the word “VikramaNE” To celebrate the glory of the Paadhukais. The nails of Lord NarasimhA substituted the PanchAyudhams in Valour (VikramaNE) during the fight with HiraNyan. In Lord’s sanchArams (VikramaNEshu) ,there is no one else accompanying the Lord except the Paadhukais . Thus there is no one to match the Paadhukais in rank. Swamy also plays with the double meaning of another word ,”Vikalpa ” to highlight the glory of the Paadhukais . The nails were the vikalpam (substitute or stand-in) for the PanchAyudhams during NrusimhAvathAram . During the Lord’s sanchAram however Padhukai is avikalpam ( no substitue or stand-in ). Through that avikalpa or nirvikalpa nature , Paadhukai has SamAdhi Yogyam ( Fitness for union). The Lord’s Paadhukais alone seem to enjoy nirvikalpa samAdhi Yogam .

288. பாதாவநி க்வசந விக்ரமணே புஜாநாம்
பஞ்சாயுதீ கரருஹைர் பஜதே விகல்பம்
நித்யம் த்வம் ஏவ நியதா பதயோர் முராரே:
தேநாஸி நூநம் அவிகல்ப ஸமாதி யோக்யா

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் புஜங்கள் ஒரு சில காலகட்டங்களில், ஆயுதம் என்பது இல்லாமல் நகங்கள் கொண்டு, தங்கள் செயலை நிறைவேற்றி விடுகின்றன (ஹிரண்யகசிபு வதம்). ஆனால் திருவடிகள் கொண்டு சஞ்சாரம் செய்யும் காலத்தில் நீ எப்போதும் உள்ளாய். ஆக உனக்குப் பதிலாக வேறு ஒன்று உள்ளது என்ற நிலை இல்லவே இல்லை.

Sloka #289

289. akshEthravidBhiraDhiganthumashakyavrutthi-
mArthasthvayA niravaDhirniDhirapramEya:
raThyAntharEShu charaNAvani! rangasanghI
vAtsalyaniGhnamanasA janasAthkruthOsoU

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

Oh Mother Paaduka! The Supreme Power, which cannot be comprehended correctly, as such, by those who have not attained the discernment of soul-body difference, remains in Srirangam shrine as a veritable treasure. This ‘Treasure’ of our Lord agrees to walk across the streets to be comprehended by all people, by reason of persuasion by You with Your extreme motherly kindness.

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

1) Abhinava Desika UtthamUr Swamy’s anubhavam : Oh Devi PaadhukE! You out of affection for those , who are incapable of knowing that the Supreme Lord resides in the house of our body, bring out that Supreme treasure residing at Sri Vaikuntam to the many streets of Srirangam. That Lord of Sri Vaikuntam with unlimited powers can not be seen with human eyes.You seat Him on Your back and bring Him to BhUlOka Vaikuntam (Srirangam ), a place of special attraction to Him and take Him around the streets of Srirangam for one and all to feast on this rare treasure with their own human eyes. You bring Him to the stage of Srirangam for all to see without any special efforts on their parts.

2) Srimath periyANDavan’s anubhavam: The people of this world Would not be successful in knowing the place of residence of the Lord or for that matter , the nature of PerumAl Himself. Oh PaadhukE! You make it possible for such a PerumAL to be seen by anyone by bringing Him on Your back to the streets of the City of Srirangam. Out of Your compassion for the people suffering from SamsAric afflictions, You present Your Lord to them, when they had no clue about the wehreabouts or the nature of PerumAL.

The inner meaning is that the people of the world wont gain any auspiciousness Without the anugraham of a SadAchAryan.

3) Here Swamy Desikan salutes the Lord of Srirangam as “Ranga Sanghi” or the One , who is very fond of associating with the Ranga VimAnam . He goes on to describe Sri RanganAthan as “Nidhi” ( a treasure inside the Ranga VimAnam). People who do not know much about this rare treasure are characterized as “akshEthra Vidh ” ( those who do not know much about the chEthana -achEthana-Isvara tatthvams) . Naturally , they have difficulty in knowing about the way to find this rare treaure inside the Ranga VimAnam ( akshEthra Vidhbhi: adhiganthum asakya vritthi : ) . The merciful Paadhukais of the Lord wants to help these lost souls and brings out on its back the Lord of limitless ( niravadhi: ) and immeasurable ( apramEya: ) glory onto the highways and byways of the City of Srirangam for all to be blessed ….V.S

289. அக்ஷேத்ரவித்பி: அதிகந்தும் அசக்யவ்ருத்தி:
மாதஸ்த்வயா நிரவதி: நிதி: அப்ரமேய:
ரத்யாந்தரேஷு சரணாவநி ரங்கஸங்கீ
வாத்ஸல்ய நிக்நமநஸா ஜநஸாத் க்ருதோ அஸௌ

பொருள் – பெரியபெருமாளின் பாதுகையே! சரீரத்தில் ஆத்மா உள்ளது என்ற உண்மை அறியாமல் உள்ளவர்களால் அடைவதற்குக் கடினமாக உள்ளது; அளவற்று உள்ளது; இப்படிப்பட்டது என்று அறிய இயலாததாக உள்ளது; திருவரங்கத்தின் பெரிய நிதியாக உள்ளது – இப்படிப்பட்ட ஸ்ரீரங்கநாதனை, அபாரமான கருணை உள்ளத உனது குணம் காரணமாகவே, திருவரங்க வீதிகளில் அனைவரும் காணும்படிச் செய்கிறாய்.

Sloka #290

290. sampadhyathE samuchitham kramamAshrayanthyA
sadhvarthmanA BhagavathOpi gathirBhavathyA
IShtE padhAvani! puna: ka ivEtharEShAm
vyAvarthanasya viShamAdhapaThaprachArAth

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

Oh Paaduka! The passage on the right path, even for the Lord, becomes possible, only by Your appropriate placement of the steps. Who, then, is competent to guide ordinary men, to redeem them from treading on evil tracks? Except You?

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

1) Abhinava Desika UtthamUr Swamy’s anubhavam: Oh PadhukE! Oh PaadhukE ! You are responsible for the properness of the gait That the Lord takes. He depends on You for it. Once You choose the appropriate gait , His task of rushing to the help of appropriate devotees is made easier. You transport quickly Your Lord to the place where His devotees are and thanks to Your special efforts , the devotees benefit from Sri RanganAthA’s blessings. Swami Desikan hints here that there is no doubt about the BhakthAs attaining pre-eminent status, since the PaadhukAs have the power to make even RanganAthA reach His supreme goal of being recognized as the protector of those , who seek refuge in Him unconditionally.

2) Srimath PeriyANdavan’s anubhavam: Oh PaadhukE! You control the good Path that even the Lord takes during His sanchArams. In view of this , who else but You can save people from going in wrong ways ?

3) Swamy Desikan respectfully addresses the Lord’s Paadukai as “BhavathyA” instead of ” ThvayA ” because of its power to actualize “sadhvarthamAnam “( selecting safe and auspicious paths) even for the Lord during His sanchArams. This the Paadhukai does by taking the proper step ( samuchitham kramam aasrayanthyA BhavathyA ) and leading the way . If that were to be so, Swamy Desikan wonders as to who is more capable than the Paadhukais to turn deluded people away from the harmful paths ( VishamAth apaTa prachArAth vyavarthanasya ka iva eeshtE ?)…V.S

290. ஸம்பத்யதே ஸமுசிதம் க்ரமம் ஆச்ரயந்த்யா
ஸத்வர்த்மநா பகவத: அபி கதிர்பவத்யா
ஈஷ்டே பதாவநி புந: க இவேதரேஷாம்
வ்யாவர்த்தநஸ்ய விஷமாத் அபத ப்ரசாராத்

பொருள் – பெரியபெருமாளின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! ஸ்ரீரங்கநாதன் நல்ல வழியில் சென்று சஞ்சாரம் செய்வது என்பது, உனது அடிவைப்பு மூலமே உண்டாகிறது. இப்படி உள்ளபோது, மற்றவர்களைத் தீயவழிகளில் நடக்காமல் திசை திருப்பும் திறன் வேறு யாரிடம் உள்ளது?

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