Paduka Sahasram Part 31


Sloka #301

301. sharadhupagamakAlE santhyajan yOganidhrAm
sharaNamupagathAnAm thrANahEthO: prayAsyan
jalaDhidhuhithurankAnmandhamAdhAya dhEvi!
thvayi Khalu nidhaDhAthi svam padham ranganAtha:

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

Oh Paaduka Devi! At the advent of autumn, Lord Ranganatha leaves off his yoganidra, starts on His mission of protecting His dear ones. He gently withdraws His foot from Mahalakshmi. And then does He not place the Feet on You? You are the saviour to all.

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

(1) Sri Abhinava Desika UtthamUr Swamy’s anubhavam : Oh PaadhukE! The asurAs are deluded in their thinking , when they assume that the sleeping Lord will neither break His yoga-nidhrA nor move His feet from the lap of MahA- Lakshmi , where they rest . The asurAs are proven wrong in their assumptions , when RanganAthA wakes up during the autumn season and gently lifts His feet from His Devi’s lap and places them on You to start His journey to protect the afflicted . He moves His feet from one Devi and places them on another Devi (Yourself) for sanchAram to protect His devotees.

(2) H.H Srimath Andavan’s anubhavam: During the rainy season , Lord RanganAthA engages in Yoga nidhrA resting His holy feet on Sri RanganAyaki’s lap . He wakes up at autumn to come to the rescue of His devotees , who sought His protection. At that time , He places His feet inside You after lifting them from His Devi’s lap to take care of His sworn duties to ward of the sorrows of His bhakthA janam .

(3) The scene described by Swamy Desikan in this slOkam is a tender one. Lord Of Srirangam engages in His Yoga- nidhrai , during which He is thinking about how He can help the suffering chEthanams , who have placed their faith in Him as their SaraNyan. His consort places Her Lord’s feet on Her lap and presses them gently to comfort Him during this occasion . At the end of rainy season , Our Lord gives up the pleasure and comfort of His Devi’s lap , slowly gets up and places His feet slowly inside PaadhukA Devi , His other consort ( RanganAtha: svam-padham Jaladhi-dhuhithu: angAth mandham aadhAya , tvayi khalu nidhadhAthi ) to commence His sanchAram)…(V.S)

301. சரத் உபகமகாலே ஸந்த்யஜந் யோகநித்ராம்
சரணம் உபகதாநாம் த்ராணஹேதோ: ப்ரயாஸ்யந்
ஜலதி துஹிது: அங்காத் மந்தம் ஆதாய தேவி
த்வயி கலு நிததாநி ஸ்வம் பதம் ரங்கநாத:

பொருள் – பாதுகாதேவியே! சரத் காலம் வந்தவுடன் பெரியபெருமாள் தனது யோக நித்திரையில் இருந்து எழுகின்றான். தன்னைச் சரணம் புகுந்தவர்களைக் காப்பாற்றும் பொருட்டு எழுகின்றான். ஸ்ரீரங்கநாச்சியாரின் மடி மீது வைத்திருந்த தனது திருவடிகளை, மெதுவாக உன் மீது வைத்தபடி எழுகிறான்.

Sloka #302

302. sprushasi padhasarOjam pAdhukE! nirviGhAtham
pravishasi cha samasthAm dhevi! shuDdhAnthakakshyAm
aparamapi murArE: pUrvamABhIrakanyA-
svaBhisaraNaviDhInAmagrimA sAkshiNI thvam

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

Oh Paaduka! You have contact with the Lord’s Feet, without a hindrance. You can enter all the areas in the harem freely. Furthermore, You were the standing witness to the Lord’s freely mixing with the gopa damsels, in games you liked.

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

(1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam: Oh , PaadhukE ! You touch the lotus feet of the Lord without any hesitation . You take the Lord to His inner apartemnts Of His palace for reunion with His consorts. There is another kaimkaryam that You perform . You transport Your Lord , when He goes on His secret trysts with the young girls of Gokulam . Through such kaimkaryam , You have become the first witness to such plays of Your Lord. You not only help Your Lord to rush to the side of those , who seek refuge in Him , but also help Him to get closer to those ladies , who are very dear to Him.

(2) HH Srimath Andavan’s anubhavam: Oh PaadhukE ! You are in contact with Your Lord’s feet at all times . You travel to the far corners of the Lord’s inner chambers. You were the first one to be present , when He had His union with the Gopis during His KrishNAvathAram days.

(3) Oh PaadhukE ! You are in contact with Your Lord’s lotus-soft feet without any hesitancy ( MurArE: Padha- sarOjam nirvighAtham sprsasi ) . ” NirvighAdham” means without obstacles , hindrance or interruption . The salukai of the Paadhukais arises from the unique affection that Lord RanganAthA has for His PaadhukAs ( Swamy NammAzhwAr). Not only does the Paadhukai transport the Lord to every section of His antha: puram (Samasthaam KakshyAm pravisasi ) but it also has been the first witness (agrimA SaakshiNI ) to His secret visits to the chambers of the girls of Gokulam during His avathAram as KrishNan . Swamy uses a special name to describe the GoPis here: AabhIra kanyA: ( Cowherd maiden ) . AabhIra Pallee means the abode of the Cowherdesses . AbhisArakan is a lover , who goes to a secret rendezvous . Lord KrishNA’s many trysts on the banks of YamunA river described in Geetha Govindham are referred to here . The SrungAra- BhOgam of the Lord (SuprItha PithAmbharan) was all the more interesting to Him because , He had to travel secretly with His dear Paadhukais to the thicketson the banks of YamunA as an abhisAraka Naayakan .

302. ஸ்ப்ருசஸி பதஸரோஜம் பாதுகே நிர்விகாதம்
ப்ரவிசஸி ச ஸமஸ்தாம் தேவி சுத்தாந்த கக்ஷ்யாம்
அபரமபி முராரே: பூர்வம் ஆபீரகந்யாஸு
அபிஸரண விதீநாம் அக்ரிமா ஸாக்ஷிணீ த்வம்

பொருள் – பாதுகாதேவியே! பெரியபெருமாளின் தாமரை போன்ற அழகிய திருவடிகளை நீ எந்தவிதமான தடங்கலும் இன்றி, மிகவும் எளிதாகத் தொடுகிறாய். அவனது அந்தப்புரங்களிலும் எளிதாகப் புகுந்து செல்கிறாய். அவன் க்ருஷ்ணனாக அவதாரம் செய்தபோது, இடைப்பெண்களுடன் விளையாடி மகிழ்ந்த நிலைக்கு நீயே முதல் சாட்சியாக உள்ளாய்.

Sloka #303

303. prathiBhavanamananyE pAdhukE! thvathpraBhAvAth
viviDhavapuShi dhEvE viBhramadhyUthakAlE
glahayathi rahasi thvAm ShOdashasthrIsahasram

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

Oh Paaduka! I recall an instance to establish Your greatness. Krishna took myriad forms; each one spent his time with one Gopa damsel; while doing so, he did not ever think of any one else; there were sixteen thousand damsels engaged by Krishna in as many identical forms; each would like to prevent Krishna from going out to another, when a game of dice was being gone through. Each in every home demanded You as the stake against Krishna leaving in the midst. This, in secret!

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

(1) Abinava Desika UtthamUr Swamy’s anubhavam: Oh PaadhukE ! During His stage of life as a married man ( grahasthA) , KrishNA took 16,000 forms and stayed in each of the house of His 16,000 wives. They all believed that He was with them and with them alone . They got His pledge that He will not leave them to travel to the houses of His Other wives. He observed His dharmA as GrahasthA and played with every one of His wives at their houses. The Devis bet on You to prevent the Lord from leaving their presence in favor of others. If You could not take 16,000 forms and stayed at each one of those houses of Your Lord’s consorts , Your Lord could not have succeeded in spreading Himself at each of those residences. Oh PaadhukE ! such is Your Unlimited glory !

(2) Srimath Andavan’s anubhavam: PerumAL took many AvathArams since the Paadhukai was capable of taking many avathArams . It is not possible for a single person to be the AchAryan for the whole world . Therefore , PerumAL makes use of many SadhAchAryAs to grant Moksha Siddhi to many prapannAs.

(3) During KrishNavathAram , our Lord defeated NarakAsuran and released the 16,000 women(shOdasa-sthree Sahasram) held in prison by him . On their release from the prison , the young women begged KrishnA to marry them and the Lord acceded to their prayerful request . He brought them to DwArakai , married them there according to Vedic rites and housed them in individual houses and observed GrahasthA’s dharmams with each one of them by taking 16,000 forms of Himself . He was playing games of chance (rolling dice) with them for entertainment , where money or material is laid out as a bet . The wives at each of the house bet on the Lord’s Paadhukai in the hope of winning it and thereby preventing the Lord to leave their houses to enjoy Himself with the other wives. The Paadhukais took 16,000 forms and stayed at each one of the 16,000 houses with the Lord and His wives there for that purpose. Our Lord had Vividha Vapu ( many clones) and the wives did not want the Lord to leave them for sapathni grahams (sakkaLatthi houses) and therefore used the ruse of placing the Paadhukai of the Lord as the wager to prevent the Lord from leaving their sides at each of these houses. This happened at every house , when the Lord played with them ( prathi bhavanam rahasi thvAm glahayathi) . Their hope was to win the Paadhukai and cause obstruction for the Lord’s travel elsewhere ( sapathni gEha yAthrA vigAtham thvAm glahayathi)….V. S

303. ப்ரதிபவநம் அநந்யே பாதுகே த்வத் ப்ரபாவாத்
விவிதவபுஷி தேவே விப்ரமத் யூதகாலே
அபிலஷித ஸபத்நீ கேஹயாத்ரா விகாதம்
க்லஹயதி ரஹஸி த்வம் ஷோடச ஸ்த்ரீ ஸஹஸ்ரம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உனது மகிமை காரணமாகக் க்ருஷ்ணன் பல உருவங்கள் எடுத்து, தனது பதினாறாயிரம் தேவிகளின் இல்லங்களில் ஒரே நேரத்தில் நின்றான். அவ்விதம் உள்ளபோது, ஒவ்வொரு இல்லத்திலும் இருந்த க்ருஷ்ணன் மற்றவள் பற்றி நினைக்காமல் இருந்தான். இவ்விதம் அந்தந்த தேவிமார்கள், க்ருஷ்ணன் தனது இல்லத்தை விட்டு அகன்று விடக்கூடாது என்பதற்காக உன்னைப் பந்தயமாக வைத்தனர் (பந்தயம் என்றால் சொக்கட்டான் ஆட்டத்தில் பயன்படும் காய் ஆகும். ஆக, பாதுகை இல்லாமல் க்ருஷ்ணன் செல்ல மாட்டான் என்று உறுதி).

Sloka #304

304. thataBhuvi yamunAyAshChannavrutthoU mukundE
muhuraDhigamahEthOrmuhyathAm yoUvathAnAm
prathipadhavichikithsAm pAdhukE! paDdhatisthE

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

Oh Paaduka! During Krishna’s sport with the Gopa damsels on the banks of the river Yamuna, He used to hide himself; the disappointed women would search for Him, tracing the imprints of the Paaduka on the sands; then the emblems of the Chakra, Sankha, etc., would suffice to betray the Lord’s hideout!

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

(1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam: In the previous verse , Swamy Desikan referred to the services rendered by the PaadhukAs to His 16,000 wives to retain Him in their houses. Here, He describes the service rendered by Paadhukais to find where He was , when He escaped from their midst. Swamy Says: ” Oh PaadhukE! Your path is marked by the signs of Conch , Disc , Flag , Kalpaka tree and other divine marks associated with the Lord’s Thiruvadi. When he travels on Your back during the occasion of those trysts , He does not want other gopis to know where He is . The suffering young gopis left behind follow Your divine marks on ground at the banks of YamunA and have no difficulty in tracking down Your Lord and reunite with Him.

(2) Srimath Andavan’s anubhavam : The inner meaning is that people , who are unable to comprehend the Lord follow the steps of SadAchAryAs and attain Him .

(3) Swamy Desikan shifts here from what happened at DhwAraki and recalls the incidents that happened earlier at BrindhAvanam . KrishNan used to escape from the Gopis and hide at the banks of Yamunai (YamunAyA: TaDa-bhuvi channavruthou sathi) . The Gopis were distraught over separation from Him and looked for clues on His hiding places everywhere to unite with Him ( Adhigama hEthO: muhu: muhyathAm youvathAnAm ) . The Paadhukais came to their rescue since it left behind the “sankha chakrAdhi chihnams ” for the Gopis to track their Lord down . They followed those VishNu PaadhukA chihnams and located KrishNaa and enjoyed Him…V.S

304. தடபுவி யமுநாயா: சந்ந வ்ருத்தௌ முகுந்தே
முஹு: அதிகமஹேதோ: முஹ்யதாம் யௌவதாநாம்
சமயிதும் அலம் ஆஸீத் சங்கசக்ராதி சிஹ்நா
ப்ரதிபத விசிகித்ஸாம் பாதுகே பத்ததி: தே

பொருள் – நம்பெருமாளின் பாதுகையே! யமுனை ஆற்றின் கரையில் ஒருநாள் க்ருஷ்ணன் கோபிகைகளுடன் விளையாடி நின்றபோது, திடீரென மறைந்து விட்டான். அவனைக் காணாமல் அந்தப் பெண்கள் திகைத்து நின்றனர். அங்கு இருந்த திருவடித் தடங்கள் யாருடையது என்ற ஐயம் அவர்களுக்கு எழுந்தது. சங்கு சக்ரத்துடன் கூடிய உனது அடையாளங்கள், அவை க்ருஷ்ணனின் அடிச்சுவடுகளே என்று அவர்களுக்குக் காண்பித்தன.

Sloka #305

305. aDhigathabahushAKhAn manjuvAcha: shukAdhIn
sarasijanilayAyA: prIthayE sangrahIthum
prakatithaguNajAlam pAdhukE! rangabanDhO:
upaniShadhatavIShu krIditham thvathsanATham

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

Oh Paaduka! Lord Ranganatha plays a live game with You; He catches parrots sitting on many branches, talking sweetlyto present to Mahalakshmi to please her. For this He casts nets of yarn in the forests.

(The Lord is found in the Upanishads. He catches Suka and other sages who revel in Vedas, by attracting them by His charming gunas; He gets their company which pleases Mahalakshmi)

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

(1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam:

Oh PaadhukE ! Just as He roamed with Your help on the banks of YamunA to gather Gopis in His net of love , He collected other birds as well through His hunts in nearby forests , while being transported by You. The net for these bird hunts was made up of the ropes , which are nothing but His kalyANa GuNAs . He roamed in Your company with this net and collected birds like VyAsa , SukA , VaalmIki , SounakA and others in the forest of VedAnthA ; He captured birds like Naatha Muni, YaamunAchAryA and RaamAnujA in the forest of Tamizh Vedam . Oh PaadhukE ! He enlists You for co-operation in these adventures to please His consort , MahA Lakshmi . You readily help him in these endeavours of Your Lord .

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! Periya PerumAL roams in the forests of Upanidhads to gather the great sages like Sukhar , VyAsar , who are authorities on VedAs and SaasthrAs for gladdening the heart of MahA Lakshmi . He attracts the sages through His radaint KalyANa GuNams .

(3) ” Sarasija nilayA: PreethayE Ranga Bhandhu: manjuvAcha: SukhAdhIn sangrahIthum ” icchasi ( For pleasing MahA lakshmi , RanganAthan collects the assembly of sages like SukhA , who are known for their auspicous speech . How does He do it ? He enlists the help of the PaadhukAs to roam in the forests of Upanishads for that reason (Upanishad-aDavishu Tvath-sanATam kreeDitham) ; further , the Lord enhances the radiance Of His kalyANa guNams to enchant the great sages to get them in his “net” as “present ” for His dearest Consort , MahA Lakshmi .

305. அதிகத பஹுசாகாந் மஞ்ஜுவாச: சுகாதீந்
ஸரஸிஜ நிலயாயா: ப்ரீதயே ஸங்க்ரஹீதும்
ப்ரகடித குணஜாலம் பாதுகே ரங்கபந்தோ:
உபநிஷத் அடவீஷு க்ரீடிதம் த்வத் ஸநாதம்

பொருள் – பெரியபெருமாளின் பாதுகையே! அனைத்து வேதங்களின் சொற்களையும் கொண்ட சுகர் போன்ற மஹரிஷிகளை, தாமரை மலரில் அமர்ந்துள்ள ஸ்ரீநங்கநாச்சியாரின் மகிழ்வுக்காக ஸ்ரீரங்கநாதன் பிடிக்க முயல்கிறான். இதனால் அவர்களைத் தேடி உபநிஷத்துக்கள் என்ற காட்டில், தனது உயர்ந்த கல்யாண குணங்கள் என்ற வலை விரித்து, அவர்களைப் பிடிக்க எத்தனிக்கிறான். இந்தச் செயல் உன்னுடன் இணைந்தே நடைபெறுகிறது.

Sloka #306

306. munipariShadhigItham goUthamIrakshaNam thE
muhuranukalayanthO manjuvAcha: shakunthA:
uShasi nijakulAyAdhutthithA dhandakEShu
svayamapi padharakshE! svaIramAmrEdayanthi

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

Oh Paaduka! The miracle that You showed in protecting Ahalya, which, once repeatedly spoken of in assemblies of sages in Dandaka forest has become popular among birds, which repeat it many times, even to-day, when they wake up in their nests, in sweet chorus, but as they like, that is, in their own way.

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

(1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam:

Oh PaadhukE ! In the DandakA forest ,Your Lord performed a miracle with Your help. He dispelled the curse of AhalyA and brought her back from the state of bring a stone to her former self as a beautiful woman and reunited her with her husband. Your intercession on behalf of AhalyA was praised by the sages of the DandakA forest. The birds of that forest listened to the songs of the sages about Your magnanimous act and learnt them by heart . Even today , these birds 1. wake up at each dawn and sing with their melodious voices the songs that they had learned earlier about Your mahimai.

(2) GouthamI RakshaNam ( the saving of AhalyA from her curse to be a stone ) was sung by Maharishis of Dandakaa forest ( Muni parishadhi GouthamI rakshaNam geetham ). The sweet voiced birds of Dandakaa forest ( manju vaachA: sakunthA: DandakEshu ) repeat often what they have heard about AhalyA Saapa vimOchanam just after arising at dawn ( Ushasi svayamapi svairam

306. முநி பரிஷதி கீதம் கௌதமீ ரக்ஷணம் தே
முஹு: அநுகலயந்த: மஞ்ஜுவாச: சகுந்தா:
உஷஸி நிஜ குலாயாத் உத்திதா: தண்டகேஷு
ஸ்வயம் அபி பதரக்ஷே ஸ்வைரம் ஆம்ரேடயந்தி

பொருள் – பெரியபெருமாளின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! தண்டகாரண்யத்தில் உள்ள முனிவர்கள், பர்ண சாலைகளில் நீ செய்த அஹல்யை ரக்ஷணம் குறித்துக் கூறியபடியே இருந்தனர். இதனைக் கேட்ட அங்குள்ள கிளிகள், அதே சொற்களைக் காலையில் தங்கள் கூடுகளில் இருந்து விழித்து எழும்போது, மீண்டும் மீண்டும் கூறியபடியே திரிகின்றன.

Sloka #307

307. yamaniyamavishuDdhairyam na pashyanthi chitthai:
shruthiShu chuLakamAthram dhrushyathE yasya BhUmA
sulaBhaniKhilaBhAvam mAmsadhruShtErjanasya
svayamupaharasi thvam pAdhukE! tham pumAmsam

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

Oh Paaduka! What a great achievement for You! You bring to the doors of ordinary men, to be visible to these physical eyes, in all His splendour to be palpable, the GREAT LORD, WHOM the Yogis, with a clear and clean mind, perfected by the five Yama exercises (Brahmacharyam, Ahimsa, truthfulness, non-stealing, and non- accumulation of wealth) and the five Niyama exercises (Veda-abhyasa, pure habits, contentment, tapas of observing fast etc., and god-remembrance) are unable to comprehend and WHOSE greatness is attempted to catch by the Vedas but only as a handful in magnitude-only to that extent the Vedas could see His greatness. This You do of Your own accord.

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

(1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam: Oh PaadhukE ! You transport and bring before our human eyes that Supreme One , who can not be easily seen through either strict observance of celibacy , penance or studies of the sacred VedAs . Infact , VedAs hardly succeed in describing His mahimai. We recognize the valiant attempts of the VedAs to describe Him . Their effort is like seeing the small amount of water in one’s cupped hands , while trying to take a measure of the vastness of the ocean . You make it easy however to see Him and receive His anugraham in this human life itself. Swamy Desikan is referring here to RanganAthA’s procession through the streets Of Srirangam on the back of His PaadhukAs.

(2) Srimath Andavn’s anubhavam: Oh PaadhukE ! Even with a mind controlled by ashtAnga yOgam , saadhakAs have difficulty in comprehending the Lord. When one understands the mahimai of the Lord through Vedhams , even then , one gets an insignificant appreciation of the full dimension of the Lord’s glory . Such is the profound nature of the Lord that defies comprehension by YogaabhyAsam or VedAdhyayanam. That difficult to comprehend Lord and His glories are made easy to enjoy by people through Your MahOpakAram , when You bring Him for sanchAram on Your back to the streets of Srirangam . The people are able to see with their own maamsa- Chakshus ( fleshy eyes ) the Lord , who is not easily grasped .

The inner meaning is that the achArya SahAyam (help) permits one to comprehend the Isvara tatthvams clearly and quickly . It is the kalyANa guNAs of AchAryAs as compassion for the samsAri , forbearance , reverence for the Lord and His BhaagavathAs that permit them to help us comprehend the glories of our Lord efficently and fully.

(3) “Yogina: na pasyanthi ; Tamm PumAmsam thvam maamsa dhrushtE: janasya savyam sulabham upaharasi” are Swamy Desikan’s summation about the glories of the Lord’s Paadhukai . Yogis possess minds that are made still by practise of Yamam , Niyamam et al and yet they do not comprehend the Lord readily. The VedhAs have a palm-full of the Lord’s glories housed in them ( Yasya BhUmA Sruthishu chuLaka-mAthram ) . Hence , those , who use the Vedhic studies as a route to comprehend the Lord fail in their efforts (Tamm PumsAm na dhrusyathE) . Oh PaadhukE ! You make it easy however for all these SaadhakAs and simple people to comprehend Your Lord and His nithya KalyANa gunams by making them see Him with their own physical eyes by bringing Him in front of them …V.S

307. யம நியம விசுத்தை: யம் ந பச்யந்தி சித்தை:
ச்ருதிஷு சுளகமாத்ரம் த்ருச்யதே யஸ்ய பூமா
ஸுலப நிகில பாவம் மாம்ஸ த்ருஷ்டே: ஜநஸ்ய
ஸ்வயம் உபஹரஸி த்வம் பாதுகே தம் புமாம்ஸம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ப்ரம்மசர்யம், அஹிம்சை, ஸத்யம், திருடாமல் உள்ள தன்மை, சொத்து சேர்க்காமல் உள்ள தன்மை ஆகிய ஐந்தும் யமம் எனப்படும். வேதம் ஓதுதல், ஆசாரம், மனநிறைவு, தவம், எப்போதும் பகவத் நினைவு ஆகிய ஐந்தும் நியமம் எனப்படும். இவை இரண்டும் உள்ள தூய்மையான மனம் கொண்ட யோகிகளால் கூட எம்பெருமானைக் காண இயலாது; அவனுடைய பெருமை என்பது அனைத்து வேதங்களின் மூலம் கூட, உள்ளங்கை அளவு மட்டுமே கூறப்பட்டது; இப்படிப்பட்ட ஸ்ரீரங்கநாதனை மனிதர்களின் மாமிசக் கண்ணாலேயே காணும்படி, நீ அவனை எழுந்தருளப் பண்ணி வருகிறாய்.

Sloka #308

308. niDhimiva nirapAyam thvAmanAdhruthya mOhA-
dhahamiva mama dOSham BhAvayan kshudhramarTham
mayi sathi karuNAyA: pUrNapAthrE thvayA kim
paramupagamanIya: pAdhukE! ranganAtha:

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

Oh Paaduka! Will it be proper for you to take the Lord to any one else, when I am here? Yes, I have disregarded You, You, who must prove a great flawless treasure for me. MY mind wandered behind vulgar rewards like artha, kama, aishwarya, etc. The Lord too might cogitate on my deficiency as I am myself doing. But then it itself makes me the perfect recipient for the Lord’s Grace. Who else needs His grace more? None indeed! Hence, may you be pleased to enable me to receive the Lord in His transit to my home?

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

(1) Abhinava Desika Sri UtthamUr Swamy’s anubhavam:

Oh PaadhukE ! People say that the Lord’s lotus feet are the most desirable objective for human beings. I consider however that You are even more desirable. Even if I do not pay attention to the Lord or His devotees (BhagavathAs) , You still are my cherished treasure. I have been derelict in paying attention to You due to my preoccupations with perishable worldly pleasures . This is unpardonable. You should not abandon me , who is unable to overcome my defects. You should not reject me in favor of others , who do not have as many defects that I have. When You bring Your Lord to me , He will take pity on me , when he sizes the magnitude of my sins and will make me the subject of His grace . Please therefore do not ignore me inspite of my misdeeds so far . Please make me the fitting object of Your Lord’s compassion . There is no one , who deserves Your Lord’s DayA than myself, the mahA aparAdhi. (2)Srimath Andavan’s anubhavam: Oh PaadhukE ! You are like a treasure . adiyEn does not think about You and yet think about all inauspicious matters. Even the most compassionate and omniscient Lord is only looking at my aparAdhams instead of rescuing me. At this important juncture, adiyEn is counting on You to bring the Lord before me as a compassionate AchAryan . The inner meaning is : adiyEn has a tendency to commit the aparAdhams of not thinking about PerumAL and AchAryAs . It is my prayer that the SadAchAryan , whose DayA exceeds even that of PerumAL , should place my aathmA at the lotus feet of the Lord , whose property it is.

(2) Swamy Desikan speaks for us , when he says: ” ThvAm anAdhruthya mOhAth kshudhram arTam bhaavayan aham ” ( Ignoring You due to my ignorance and performing all deeds with insignificant phalans , adiyEn carries on ) . AdiyEn is the most appropriate (fittest) one for Your Lord’s daya because of my total insufficencies ( KaruNayA poornapAthrE mayi sathi) and yet He only focuses on my deficiencies ( Mama dhOsham bhAvayan). Therefore You should bring the Lord before me for my salvation …V.S

308. நிதிம் இவ நிரபாயம் த்வாம் அநாத்ருத்ய மோஹாத்
அஹம் இவ மம தோஷம் பாவயந் க்ஷுத்ரம் அர்த்தம்
மயி ஸதி கருணாயா: பூர்ணபாத்ரே த்வயா கிம்
பரம் உபகமநீய: பாதுகே ரங்கநாத:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! பெரியபெருமாள் என்ற பெரிய நிதியை உடையவளாக நீ உள்ளாய். உன்னை அலட்சியம் செய்துவிட்டு, நான் அற்பமான பொருள்களின் பின்னே செல்கிறேன். ஸ்ரீரங்கநாதனின் தயை முழுவதும் வந்து நிரம்பும் இடமாக நான் உள்ளபோதும், அவன் என்னிடம் உள்ள குற்றத்தை மட்டுமே காண்கிறானே! இப்படி உள்ளபோது நீ அவனை, என்னை விட்டு வேறு நல்லவர்களிடம் அழைத்துச் சென்றுவிடுவது சரியா? (என்னிடம் கொண்டுவந்தால் அல்லவா நான் பிழைப்பேன்)

Sloka #309

309. kamapi kanaka sinDhO: saIkathE sancharantham
anishamanubhavEyam pAdhukE! thvayyaDhInam
sucharithaparipAkam sUriBhi: sEvanIyam

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

Oh Paaduka! May I be enabled to envision, ever do so, the ONE, Who is led on by You as if Your liege, walking on the sands of the Kaveri bed, with His hand locked in with those, respectively, of Sridevi and Bhoomi Devi, and Who is worshipped by the Nityasooris!

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

(1)Abhinava MahA Desikan UtthamUr Swamy’s anubhavam” Oh PaadhukE ! May I have Your grace & be blessed to see always RanganAthA strolling on Your back at Srirangam in the company of His two Devis ! In the island of Srirangam , may I be always blessed with the vision of RanganAthA walking with Your help , while linking His hands with Sri Devi and Bhu Devi ! May adiyEn be one of the truly blessed people , who has the good fortune to have the sevai of the Lord , the Supreme Being of infinite glory in this fashion!

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! May adiyEn be blessed to see always the Lord strolling with His dEvis at Srirangam ! This darsanam is within the reach of nithya sooris and great puNyasaalis . adiyEn begs You to make it possible for me , who is totally unfit , to enjoy such a darsanam with Your help …V.S

309. கமபி கநகஸிந்தோ: ஸைகதே ஸஞ்சரந்தம்
கலச ஜலதி கந்யா மேதிநீ தத்த ஹஸ்தம்
அநிசம் அநுபவேயம் பாதுகே த்வயி அதீநம்
ஸுசரித பரிபாகம் ஸூரிபி: ஸேவநீயம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! காவேரியின் மணல்திட்டில் ஸ்ரீரங்கநாதன் சஞ்சரிக்கிறான். அவன் ஸ்ரீதேவியாலும் பூதேவியாலும் சூழப்பட்டு உள்ளான். சிறந்த புண்ணியங்களின் பயனாக உள்ளான். நித்யசூரிகளால் என்றும் போற்றப்பட்டபடி உள்ளான். உன்னிடம் எப்போதும் வசப்பட்டு உள்ளான். இப்படிப்பட்ட இந்த ஸ்ரீரங்கநாதனை நான் எப்போதும் வணங்கியபடி இருப்பேனாக.

Sloka #310

310. ParisaramupayAthA pAdhukE! pashya mAtha:
karaNavilayaKhEdhAth kAndhishIkE vivEkE
puruShamupanayanthI pundarIkAkshamagrE
punarudharanivAsaklEshavicChEdhanam na:

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

Oh Mother Paaduka! At the moment of one’s death, the senses become ineffective, one’s discernment of the right totally fails, at that very instant may You help me-so that I would not have to suffer a rebirth-by bringing the Lord before me to make me see Him-the Lord with lotus eyes, the Lord who is the remover of grief! You should see to this.

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

(1) Abinava Desika UtthamUr Swamy’s anubhavam: Oh Mother PaadukE ! When my time to leave this world nears , my senses and body will not be in my control. I would not be able to reflect on You due to my rapidly diminishing capacities. At that time , Please bring Your lotus-eyed Lord before me and save me from reentering the wombs of women in this world. If You bring Your Lord before me during my last moments , It would be equal to You looking at me with Your compassionate eyes. Please help me !

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! During my last moments , You should bring PerumAl before me . With Your (Achaaryan’s ) and PerumAL’s presence, adiyEn will be freed from rebirth .

(3) Oh Mother PaadhukE ! During my last moments on this earth , my indhriyams and vivEkam (discriminatory skills)would have abandoned me . It is at this time , You should give me Your darsana soubhAgyam with Your Lord to chase away the fears of experiencing the cycles of repeated birth and death (punarapi jananam , punarapi maraNam , punarapi jananI jaDirE sayanam )…. V.S

310. பரிஸரம் உபயாதா பாதுகே பச்ய மாத:
கரண விலயகேதாத் காந்திசீகே விவேகே
புருஷம் உபநயந்தீ புண்ணரீகாக்ஷம் அக்ரே
புந: உதர நிவாஸ க்லேச விச்சேதநம் ந:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தாயே! கண் முதலான புலன்கள் ஒடுங்கும் மரண காலத்தில், அந்த வேதனை தாங்காமல் எனது விவேகம் குறையக்கூடும். அந்த நேரத்தில் நீ செய்ய வேண்டியது என்ன? தாமரை மலர் போன்ற அழகான கண்கள் உடையவனும், மீண்டும் கர்ப்பவாசம் (பிறவி) ஏற்படாமல் தடுக்கும் திறன் உள்ளவனும் ஆகிய ஸ்ரீரங்கநாதனை என் எதிரில் கொண்டு வந்து நிறுத்தி, என்னைக் காண்பாயாக.

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