Paduka Sahasram Part 32


Sloka #311

311. sA mE BhUyAth sapadhi BhavathI pAdhukE! thApashAnthyaI
yAmArUDO dhivamiva shuBhai: sEvyamAnO marudhBhi:
sOudhAmanyA saha kamalayA sahyajAvruDdhihEthu:
kAlE kAlE charathi karuNAvarShuka: kriShNamEGha:

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

Oh Paaduka! You are like the sky. On You is placed the Lord, as Krishna, as the rain-pouring dark cloud. He will shower Karuna-rain. He is accompanied by Mahalakshmi, like a lightning. The cloud that He is, is served by the devas, including Marut, that is wind. Thus, He is the cause of the river Kaver’s torrents. Thus, You let the Lord work His grace. Pray see that I get this rain that would remove all misery.

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

(1) Abhinava Desikan UtthamUr Swamy’s anubhavam: Swami Desikan prays to the Paadhukais once again and asks them to help him in his last moments on this earth. Swami says: ” Oh PaadhukE ! KrishNA , who is like a bluish-black cloud of rainy season mounts Your vast surface comparable to the expansive sky. He is followed by the devAs , who propel Him as winds move the rainy cloud. Your Lord with His consort MahA Lakshmi , moves around and produces copious showers that increase the water flow of Cauveri in a timely manner. May that compassionate RanganAthan , who makes Cauveri happy through His blessings , and You , who carry Him on Your back appear before me during the last moments of life and remove all my anxieties! May both of You shower me with the rain of mercy !

(2)Srimath Andavan’s anubhavam: The inner meaning is that PerumAL saves the chEthanams through His AchAryAs. May You , PaadhukA , as my AchAryan cast Your benovolent glances on me and save me from the ills of SamsAram!

(3)Swamy appeals here to the sacred Paadhukais (Swamy NammAzhwAr) this way : ” Oh PaadhukE ! ” Saa Bhavathi mE taapa saanthyai sapadhi bhUyAth ” ( May You of such glory remove my samsAric afflictions immediately ). May the Lord mounted on You (tava aarUDa: ), who is a KaruNA-varshaka KrishNa mEgam ( One who sends down copious rains of DayA as the rain-laden cloud known as KrishNA ) with His appear before me due to Your involvement ! ….V.S

311. ஸா மே பூயாத் ஸபதி பவதீ பாதுகே தாபசாந்த்யை
யாமாரூடோ திவமிவ சுபை: சேவ்யமாநோ மருத்பி:
ஸௌதாமிந்யா ஸஹ கமலயா ஸஹ்யஜா வ்ருத்தி ஹேது:
காலே காலே சரதி கருணாவர்ஷுக: க்ருஷ்ண மேக:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஆகாயம் போன்ற உன் மீது ஸ்ரீரங்கநாதன் ஏறுகிறான். தேவர்கள் என்ற காற்றின் மூலம் ஆராதிக்கப்படுகிறான். காவிரியின் பெருமையை அதிகப்படுத்தும் விதமாக, அவள் மீது கருணை என்ற மழையைப் பொழிகிறான். மஹாலக்ஷ்மி என்ற மின்னலால் அணைக்கப்பட்ட க்ருஷ்ணன் என்ற அந்தக் கரிய மேகம், இவ்விதமாக சஞ்சாரம் செய்தபடி உள்ளது. இப்படிப்பட்ட இந்த சஞ்சாரத்திற்கு உதவும் நீ, எனது தாபத்தைத் தீர்க்கவேண்டும்.

Sloka #312

312. satyAllOkAth sakalamahithAth sThAnathO vA raGhUNAm
shanghE mAtha: samaDhikaguNam saIkatham sahyajAyA:
pUrvam pUrvam chariparichitham pAdhukE! yath thyajanthyA
nIthAm nAthasthadhidhamitharannIyathE na thvayAsoU

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

Oh Mother Paaduka! I think that the Lord prefers, as the dearest one, sand-banks on the Kaveri, to the Satyaloka (revered by all), and to Ayodhya, the seat of the Raghu race. Because the Lord has thwarted His previous residences and He has been brought by You to the river bed here. And He will not be taken to any other place hereafter. (It is here that He has inaugurated the sure Moksha path, by bringing up Gadyatraya emphasizing prapatti technique).

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

(1) Abhinava Desika UtthamUr Swamy’s anubhavam: Oh PaadhukE! You chose Srirangam , the island on Cauveri,as the most desirable place compared to Satya lokam(the world of Brahma) or AyOdhyA , which is the site of Moksham to all of the animate and inanimate beings at the time of RaamA’s ascent to Sri Vaikuntam. You persuaded RanganAthA to halt at Srirangam permanently because of its unquestioned superiority among Moksha-conferring sites and stopped Him from continuing His journey to LankA to fulfil the pledge given by RaamA to VibhishaNA . Srirangam has now become the foremost site for realizing the blessings of Moksham for those, who seek refuge at Your Lord’s holy feet, which You adorn. Thanks to Your intervention , RanganAthA is not going to budge ever from Srirangam . We are indeed saved.

(2) Oh Mother PaadhukE ! ” ThvayA asou RanganAtha: SahayajA’s saikatham neetha: ” ( This RanganAthan has been brought to the island made by the river CauvEri known as Srirangam ). PerumAL at Your behest abandoned many places like Sathya Lokam , AyOdhyA and stays permanently now at Srirangam ( Chira parichitham poorvam poorvam thyajanthyA RanganAtha: ) since He has accepted that Srirangam is superior to all the others …V.S

312. ஸத்யாத் லோகாத் சகல மஹிதாத் ஸ்தாநதோ வா ரகூணாம்
சங்கே மாத ஸமதிக குணம் ஸைகதம் ஸஹ்யஜாயா:
பூர்வம் பூர்வம் சிரபரிசிதம் பாதுகே யத் த்யஜந்த்யா
நீத: நாத: ததிதம் இதரத் நீயதே ந த்வயா அஸௌ

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகை! தாயே! அனைவராலும் புகழப்படும் இடமாக உள்ள ஸத்யலோகம், ரகுவம்சத்தினரின் உரிமையான அயோத்தி ஆகியவற்றைக் காட்டிலும் திருவரங்கத்தில் உள்ள காவேரியின் கரையானது மிகவும் மேன்மை பெற்றது என்று நான் நினைக்கிறேன். ஏன் என்றால் – தான் நீண்ட காலம் இருந்து வந்த இடங்களை விட்டு, உன்னால் இந்தக் கரைக்கு அல்லவோ திருவரங்கன் கொண்டு வரப்பட்டான். இங்கிருந்து அவன் வேறு எங்கும் செல்லவில்லை அல்லவா?

Sloka #313

313. agrE dhevi! tvayisumanasAmagrimaIrantharangaI:
vinyasthAyAm vinayagarimAvarjithAdhutthamAngAth
dhatthE pAdham dharamukuLitham thvathpraBhAvAthishankI
dhEva: shrimAn dhanumaThanO jaIthrayAthrAsvananya:

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

Oh Paaduka! The Lord Ranganatha is on a victory-expedition. The private servants, such as Brahma, bend low with great respect and humility to present unto the Lord, the Padhuka form above their heads and place You in front of Him. Then the great Lord, the storehouse of all Aishwarya, the slayer of the asuras, carefully places His Feet, narrowing them a little, with some over-fear and over-respect, in view of Your own greatness; so I would say with certainty.

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

(1)Abhinava Desika UtthamUr Swamy’s anubhavam: Oh Devi PaadhukE ! When Your Lord starts on His campaign to destroy the asurAs , He does not need the help of any one. During these occasions , BrahmA , RudrA and others take You down from their heads and place You before the Lord’s lotus feet. Knowing Your glory, Your Lord hesitates for a moment to unite with You through the insertion of His feet. Then, He recognizes that His campaigns will be incomplete without You then and overcomes His temporary hesitation to mount You. He does shrink His feet a little , while entering You to show His respect and admiration for You.

(2)PerumAl is ready to go on His victory campaigns ( jaithra yAthrA). The devAs bring down the Paadhukais from their heads ( UthtamAngAth vinyasathAm ) and place them with reverence at the Lords’ lotus feet. What does the Lord do and how does He react ? He knows well about the glories of His Paadhukais. Therefore, He enters them with certain trepidation ; He bends His toes a little to show His respect before entering them ( SrimAn Deva:thvath PrabhAva athisankI, paadham dhara muklitham dhatthE )…V.S

313. அக்ரே தேவி த்வயி ஸுமநஸாம் அக்ரிமை அந்தரங்கை:
விந்யஸ்தாயாம் விநயகரிம் ஆவர்ஜிதாத் உத்தமாங்காத்
தத்தே பாதம் தரமுகுளிதம் த்வத் ப்ரபாவாதி சங்கீ
தேவ: ஸ்ரீமாந் தநுஜமதந: ஜைத்ரயாத்ராஸு அநந்ய:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகாதேவியே! அசுரர்களை வெற்றி கொள்ளும் பொருட்டு திருவரங்கன் புறப்படுகிறான். அப்போது தேவர்களில் முதல்வர்களாக உள்ள கிங்கரர்கள், மிகவும் வணக்கத்துடன், தங்கள் தலை மீது வைத்திருந்த உன்னை மிகவும் மெதுவாக திருவரங்கன் முன்பாக வைக்கின்றனர். தேவர்களின் தலைவனும், ஸ்ரீரங்கநாச்சியாருடன் கூடுயவனும், அசுரர்களின் சத்ருவும் ஆகிய ஸ்ரீரங்கநாதன் உனது பெருமையை முழுவதுமாக அறிவான் அல்லவா?ஆகவே உன் மீது தனது திருவடியை வைக்கவேண்டும் என்று சங்கோஜம் அடைந்து, மெதுவாகத் தனது திருவடி விரல்களை தயக்கத்துடன் மடக்கியபடி வைக்கிறான் .

Sloka #314

314. poUrOdhanthAn parikalayithum pAdhukE! sanchariShNO:
vyakthAvyakthA vashikavishiKhArvathanI rangaBharthu:
vElAthIthashruthiparimaLaIrvyakthimaBhyEthi kAlyE
vinyAsaIsthE vibhuDhapariShanmoULivinyAsadhrushyaI:

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

Oh Paaduka! Lord Ranganatha has the habit of walking through the streets and lanes and by-lanes, by night, incognito, in order that He can directly see, and hear, people’s activities. Early in the morning, one would smell Vedic fragrance in the lanes He had passed through. Also there would be imprints of the crowns of the Devas who bowed low and of the beautiful stamp left by Yourself-evidently in the Sankha-Chakra streaks, discernible to some but not to many in the dawn. One would trace the track that Ranganatha had followed.

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

(1) Abhinava Desika UtthamUr Swamy’s anubhavam: Oh PaadhukE ! Desirous of experiencing with His own eyes and ears the various activities of the citizens of Srirangam , Lord RanganAthan travels on You through the main streets and by-lanes of that city. Many are not aware of His nightly travels for gaining first hand input on the well being of His subjects. A select few come to learn about it through the evidence left behind on the travelled streets such as the fragrance of the VedAs , the marks made by the crowns of the prostrating dEvAs and the marks of conch, flag and disc made by You during the Lord’s nocturnal roamings. At dawn , the fortunate few interpret these signs as evidence of Your travels.

(2)Srimath Andavan’s anubhavam : It appears that Swamy Desikan might have composed this slOkam with the famous mattayadi uthsavam at Srirangam.

(3) Sri RanganAthan is interested to know the details about the yoga KshEmams of the residents of Srirangam In His role as Ranga Raajan . This is similar to the role of kings going around incognito among the people (nagara sOdhanai) . This happens at the middle of the night. Not many are aware of the sanchAram of RanganAthan on these fact finding missions. Next morning, the town folk recognize form the signs left behind on their streets that the Lord has been travelling the night before on their many streets on the back of His beloved Paadhukais. The signs that they recognize to make that conclusion are: the VishNu chinhams that the Paadhukai carries and the marks made by the crowns of DevAs prostrating before the Paadhukais…V.S

Sloka #315

315. AsamskArAth dhvijapariShadhA nithyamaBhyasyamAnA
shrEyOhEthu: shirasi jagatha: sThAyinI svEna BhUmnA
rangADhIshE svayamudhayini kshEpthumanDham thamisram
gAyathrIva thrichaturapadhA gaNyasE pAdhukE! thvam

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

Oh Paaduka! Lord Ranganatha is on a procession; He is like the rising sun. He takes three or four steps before receiving homage at each house. You are honoured at each asana in Aradhana. Aradhana is done by those who have received purification, like Upanayana and Pancha Samskara. They know the value of homgae to You in each stage. You are potent in conferring rewards. You are at the top of the world because of Your greatness. You are like Gayatri; it has three or four parts. It is at the hill top. It refers to Soorya-centre Moorthi. It also protects chanters (You are Ga-aya-tri too, by reason of protecting by going and coming)

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

(1)Here, Swami Desikan describes the travels of the Padhukais during the day , after referring to His nocturnal travel in the previous slOkam. In this verse, Sawmi equates Gayathri Devi to PaadhukA Devi. A comparison between Gaayathri AarAdhanam and PaadhukA ArAdhanam is made to demonstrate the overall features that are common to both kinds of worship. On that basis , Swami concludes that those , who were busy worshipping the PaadhukAs of the Lord can console themselves that it is equivalent to Gayathri worship during the different sandhis (junctions) of the day such as dawn , noon and dusk. Swami says: ” Oh PaadhukE ! You are worshipped by members of three varNAs always for acquiring auspicousness. They wear You on their heads and sing Your praise . During those occasions , You shine like the Gayathri manthram recited at sandhis to destroy ignorance about the true nature of Your Lord. You take three or four foot steps and resemble Gayathri’s metric form during the occasions , when Your devotees throng to worship You “. When the Lord travels around the streets of Srirangam , the procession has to be stopped at every three or four feet , similar to the practice with the Gayathri manthram recitation. The procession is stopped often to permit the householders to receive the Lord’s Paadhukais on their heads. Gaayathri manthram has three or four feet (metric stops ) depending on whether it has turIya paadham (fourth padham ) or not. Hence , the comparison between the PaadukA’s procession and Gayathri recitation is appropriate according to Swami . One can receive the PaadhukAs independent of their age or VarNA , whereas the Gayathri manthram recitation is restricted to those , who have completed their sacred thread wearing ceremony. In this regard , PaadhukA AarAdhanam can be considered even superior to Gaayathri AarAdhanam.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! Sri VaishNavAs , who have had pancha samskAram , present You to the Lord at the time of their AarAdhanam. You confer on them all auspiciousness. Because of Your limitless glories , they adorn You on their heads with reverence . PrumAL wears You and has His sanchAram on the streets of Srirangam to remove the sins of the people. He stops every three or four steps to have them receive You On the heads of people .

(3)The two key thoughts in this slOkam are : ” hE PaadhukE thvam Sreya: hEthu ; thvam svEna bhUmnA jagatha: Sirasi sthAyinI ( Oh PaadhukE ! You are the root cause of all KshEmams; because of Your mahimai , You are placed on the utthamAngams (heads ) of people to chase away their sins. ” hE paadhukE ! thvam GaayathrIva thri-chathura padhA gaNayasE ” ( Like the GayathrI with its three or four paadhams recited to chase away the darkness at dawn , You are counted as the One with three or four steps around the streets of Srirangam to chase away the sins of people )…V.S

314. பௌர உதந்தாத் பரிகலயிதும் பாதுகே ஸஞ்சரிஷ்ணோ:
வ்யக்தா வ்யக்தா வசிக விசிகா வர்த்தநீ ரங்கபர்த்து:
வேலாதீத ச்ருதி பரிமளை: வ்யக்திம் அப்யேதி கால்யே
விந்யாஸை: தே விபுதபரிஷத் மௌளி விந்யாஸ த்ருச்யை:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! திருவரங்கத்தில் உள்ள மக்களின் குறை நிறைகளை அறிந்து கொள்ளும்விதமாக திருவரங்கன் சஞ்சாரம் செய்கிறான். அவன் சென்று விட்டுப் போன வழி எங்கும் உனது அடையாளங்கள் புலப்பட்டும், புலப்படாமலும் உள்ளன. வேதவாஸனை உடைய தேவர்கள், அந்தச் சுவடுகளை வணங்கியபோது, அவர்களது க்ரிடங்களின் சுவடுகளும் அங்கு படிந்து விடுகிறது. இதன் மூலம் அந்தச் சிறு சிறு வீதிகளிலும், மறுநாள் காலையில் உனது சுவடுகள் மிகவும் ப்ரகாசமாகத் தெரிகின்றன.

Sloka #316

316. BhavathIm parasya puruShasya rangiNO
mahimAnamEva maNipAdhu! manmahE
kaThamanyaThA svamahimapratiShtitha:
prathithiShtathi thvayi padhAthpadham praBhu:

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

Oh Paaduka! We would rather regard You as the very greatness of the Lord-the Chandogya stated: He stands firm in His greatness-Because, otherwise how could the Lord, who stands in His own greatness, stand firm in You in every one of His steps of movement?

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

Swami Desikan composed this verse with sage NaradA’s discussions with Sage SanathkumArar on BhUmA vidhyA in mind. Sage NaradA had asked as to where the BhUmA or supreme Lord is rooted . SanathkumArA answered that the Lord is established in His glory (MahimA ) and does not need to be rooted in any other principle or place. In this context , Swamy Desikan says: ‘ Oh PaadhukE ! We consider Your glory as equivalent to that of Your Supreme Lord ; if that is not so , how can we explain His movement with one foot at a time ? He is connected with You , when he places one of His foot on the ground and then lifts the other to take the next step . If He were not to be established in You like this , How can He move about and conduct His business of protecting this universe ? Hence , Your reputation and glory are the same as that of Your Lord.

Oh PaadukE ! Upanishads state that the Lord is rooted in His prabhAvam. That Lord is with You during His sanchArams (travels).Hence , we think that You are His prabhAvam (Parasya Purushasya mahimAnamEva manmahE ). If He is not rooted in Your mahimai , How can he move around step by step during His sanchArams?( Prabhu: padhAth padham KaTam tvayi prathithishtathi?) … V.S

316. பவதீம் பரஸ்ய புருஷஸ்ய ரங்கிணோ
மஹிமாநமேவ மணிபாது மந்மஹே
கதம் அந்யதா ஸ்வ மஹிம ப்ரதிஷ்டித:
ப்ரதி திஷ்டதி த்வயி பதாத் பதம் ப்ரபு:

பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! மிகவும் உயர்ந்தவனும், பரமபுருஷனும் ஆகிய ஸ்ரீரங்கநாதனின் பெருமைகளே உனது வடிவம் எடுத்து வந்ததாகவே நாங்கள் எண்ணுகிறோம். அப்படி இல்லையென்றால், நிலை பெற்று நிற்கும் திருவரங்கன் எவ்விதம் ஒவ்வொரு அடியெடுத்து வைக்கும்போதும் உன்னிடம் உள்ளான்?

Sloka #317

317. thiThiraShtamI yadhavathAravaIBhavAth
praThamA thiThisthrijagathAmajAyatha
maNipAdhukE! thamupanIya vIThikAsu
athiThIkarOShi thadhananyachakshuShAm

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

Oh Manipaaduka! Ashtami Tithi became most important Tithi for all worlds, once Lord Krishna took His birth in Ashtami. When He in Ranganatha form, proceeds through the streets, He becomes a welcome Atithi (guest), for the Paramaikantis who regard Him as all for them. You do this favour to the devotees.

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

Oh PaadhukE ! KrishNA made the eighth day of KrishNa paksham of SimhA month as the most holy one. That thithi is known as JanmAshtami to celebrate His avathAram . It became hence the holiest thithi in all the three worlds . Oh Lord’s PaadhukE ! You carry that supreme Lord around the by lanes and raaja veethis of Srirangam and become the athithi of His devotees. They will not look with admiration at anyone except Him . ” Here , Swami Desikan uses the word “Thithi” and “athithi in a clear way. Athithi can mean either dateless or guest. He says here that the Lord’s PaadhukAs become the welcome guest of His devotees through the kaimkaryam to the Lord , who made ashtami thithi the first among the thithis because of its link to His avathAram . The devotees honor the Paadhukais as athithi because of their kaimkaryam to the Lord born on an ashtami thithi.

Srimath Andavan’s anubhavam : PerumAL incarnated as KrishNA on an Ashtami thithi . Ashtami means eight and yet it became Prathamai ( first ) because of our Lord’s avathAram on an Ashtami thithi. Therefore PerumAL has connections to both Prathamai and Ashtami. Oh PaadhukE ! You have also made Him athithi ( the One who has come to One place from another ) . As a result of His sanchAram with You , He has come from His AasthAnam to the streets of Srirangam and has become an athithi.

(3)This is a beautiful slOkam , where Swamy Desikan pays tribute to the Vaibhavam of the sacred birth of the Lord on an Ashtami thithi : ” Ashtami thithi: yadh avathAra vaibhavAth thrijagadhAm prathamA thithi: ajAyatha “. That Lord is brought onto the streets of Srirangam on the back of Paadhukais and is made athithI ( the object of attention ) for ananya chakshu: ( for those, who do not see any one or anything other than the Lord)… V.S

317. திதி: அஷ்டமீ யத் அவதார வைபவாத்
ப்ரதமா திதி: த்ரிஜகதாம் அஜாயத
மணிபாதுகே தம் உபநீய வீதிகாஸு
அதிதீகரோஷி தத் அநந்ய சக்ஷுஷாம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! திருவரங்கன் க்ருஷ்ணனாக அவதரித்த காரணத்தினால் அஷ்டமி திதி என்பது மூன்று உலகங்களுக்கும் மிகவும் முக்கியமான திதியானது. இப்படிப்பட்ட நம்பெருமாளை நீ திருவீதிகளில் எழுந்தருளப் பண்ணிக்கொண்டு வருவதன் மூலம், அவனை மட்டுமே பார்த்து, மற்ற எதனையும் பார்க்காமல் உள்ள பரமைகாந்திகளுக்கு, அவனை நீ அதிதி ஆக்குகின்றாய் (அதிதி என்றால் விருந்தினர்).

Sloka #318

318. apArapraKhyAthErasharaNyathvayashasA
nanu thvam rangEndhOscharaNakamalasyApi sharaNam
yayA laBhya: pangupraBhruthiBhirasoU ranganagara
prathOLIparyanthE niDhiranaGhavAchAm niravaDhi:

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

How will the lame reach the Lord’s abode? You do the favour. The Lord’s Lotus Feet rightly have the repuration of redeeming the rescue-less people to become Your proteges, so to say, Oh Paaduka! It is You who take this Lord Ranganatha, who is the treasure-house of the flawless Vedas, through the streets to let the disabled ones to worship Him.

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

(1) Abinava Desika UtthamUr Swamy’s anubhavam: In this slOkam , Swamy Desikan plays with the double meaning of the word “Rangam “. This word can mean a stage for the Lord’s play or an inexpensive alloy of tin used to coat cooking vessels ( Eeyam ). In the context of the second meaning , Ranga nagaram is the city , where eeyam is bought and sold. Swamy Desikan points out that there is a rare treasure named RanganAthA , which is priceless in contrast to the inexpensive eeyam that has abundant commercial value in Ranganagaram. Swamy says: ” Oh PaadhukE ! RanganAthA has the reputation of being the ultimate refuge of those , who have no refuge at all . You have become the protector of the lotus feet of that Moon of Srirangam known for His dharmam of giving refuge to one and all , who sought refuge in Him. That RanganAthA , whom VedAs strive in vain to describe , is taken around the streets of the City (known for eeyam trade) by You. That inestimable treasure becomes thereby within the reach of even those , who are physically or spiritually lame. You make RanganAthA available to those , who fail to think of Him and bring Him near to those , who have physical deformities that prevent them from worshipping Him inside His sanctum-sanctorium. Great indeed is Your service !

(2) Oh PaadhukE ! It has been asserted that PerumAL protects every one. You protect Him . When a lame one cries out from the streets of Srirangam, “Oh RangA ! Oh RangA ! My infirmities does not permit me to have the bhAgyam of Your darsanam ” , then PerumAL wants to rush to him . He could not travel there without You. Hence , he arrives there in Your company.

(3)Oh PaadhukE! Your Lord is revered as the One with the glory of refuge for all , who have no refuge (asaraNa-saraNyathva Yasas). Yet , You serve as the protector of His lotus soft thiruvadikaL ( CharaNa- KamalasyApi SaraNam ). You make it possible for this Lord , who is considered the treasure of the blemishles VedAs ( anaga niravadhi: nidhi ) to rush to the side of the lame one ( Pangu ) crying out the name of the Lord in the streets of Srirangam ( Pangu prabhruthibhi: Ranganagara prathOLi paryanthE labhya: )…V.S

318. அபார ப்ரக்யாதே: அசரண சரண்யத்வ யசஸா
நநு த்வம் ரங்கேந்தோ: சரண கமல்ஸ்யாபி சரணம்
யயாலப்ய: பங்குப்ரப்ருதிபி: அஸௌ ரங்கநகர
ப்ரதோளீ பர்யந்தே நிதி: அநகவாசாம் நிரவதி:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! திருவரங்கனின் திருவடித்தாமரைகள், வேறு எந்தவிதமான கதி அற்றவர்களையும் காப்பாற்றும் புகழ் கொண்டதாகும். அத்தகைய திருவடிகளுக்கும் அடைக்கலம் அளிப்பது நீ அல்லவா? மிகவும் உயர்ந்த வேதங்களுக்கும் நிதி போன்று உள்ளவன் நம்பெருமாள் ஆவான். அவன் திருவரங்கத்தில் உள்ள உடல் ஊனமுற்றவர்கள் இடம் தேடி வந்து, அவர்களாலும் அடையத்தக்கவனாக உள்ளது உன்னால் அல்லவா?

Sloka #319

319. thatthadhvAsagruhAngaNapraNayina: shrirangashrungAriNO
vAllaBhyAdhaviBhakthamanTharagathisthvam mE gathi: pAdhukE!
yathrAmOdhavikalpanA vivruNuthE shuDdhAnthavArakramam

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

Oh Paaduka! You are my only recourse. I know Your dominance on the Lord. You take Him to one or the other of His consorts; from the fragrance emanating from You,whether it be that of lotus (Lakshmi), or Senkazhuneer(Bhoomi) or Karuneydal(Neela), one could deduce to which consort’s harem, the amorous lad had been. You are known for Your slow, measured walk-which means He is desirous of being in Your company longest. Hence, I would hopefully resort to You!

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

(1) Abhinava Desika UtthamUr Swamy’s anubhavam: Here, Swamy Desikan salutes the movement of the PaadhukAs in the inner chambers of RanganAthA’s palace and appeals to the PaadhukAs to be the means and goal for His moksham. He says: ” Oh PaadhukE ! RanganAthA , who wants to have the pleasure of the company of dEvis is transported by You to their chambers of each of them . His consorts sportively carry in their hands their favorite flowers such as the red lotus, blue lotus and red lilly. When RanganAthA is united with each of them, the fragrance of these individual flowers get merged with Him and provide a tell-tale effect. It is easy to tell which consort He was with most recently. RanganAthA is caught between the desire to be with His three consorts and the desire to be with You as a result of His special affection for You. Therefore, it appears that He is confused in His goals and walks ever so slowly as if in indecision about His next step. All the three consorts of RanganAthA realize His companionship through Your service of bringing their Lord to their inner chambers (antha: purams). Oh PaadhukE ! May Thou be the means and goal for me to get closer to RanganAthA to secure His protection .

(2) Srimath Andavan’s anubhavam: PeerumAl has three dEvis. He pays attention to each of them to maintain deomestic tranquilty . MahA Lakshmi has the red lotus in Her hand ; BhUmi has Senkazhu neer flower in her hand; NeeLA dEvi has Karu neythal pushpam in Her hand. Oh PaadhukE ! You exude the fragrance of the individual flowers associated with each dEvi of the Lord that reveals where PerumAl has been visiting the night before. Oh PaadhukE of such intimacy with Your Lord! Please confer Your benedictions on me. The Lord Does not part with You even for a moment.

(3)Swamy Desikan declares here : “hE PaadhukE! Thvam mE gathi: ” . You are the inseparable and dear Companion to the ullAsa Purushan, RanganAthan and You move gently inside His anthapurams, where He visits His dEvis on a strictly observed rotation basis ( Sriranga – srungAriNa: VaalabhyAth avibhaktha: manTara gathi: thvam mE gathi ) . He is Sriranga SrungAriNa: (ullAsa Purushan ) of Srirangam and has deep affection for His Paadhukais (Swamy NammAzhwAr ) and hence is inseparable (avibhaktha: ) from Swamy NammAzhwAr. Swamy Desikan acknowledges that the slow moving Paadhukai is his gathi (means for conferring sakala kshEmams). The strictly observed time tables ( vaara kramam ) for the visits of the Lord to His dEvis is clearly discernible from the chnages in fragrance (aamOdha VikalpanA ) displayed by the ever-present Paadhukais ..V.S

319. தத் தத் வாஸக்ருஹ அங்கண ப்ரணயிந: ஸ்ரீரங்க ச்ருங்காரிண:
வால்லப்யாத் அவிபக்த மந்தர கதி: த்வம் மே கதி: பாதுகே
லீலா பங்கஜ ஹல்லக உத்பல களத் மாத்வீக ஸேக உத்திதா
யத்ர ஆமோத விகல்பநா விவ்ருணுதே சுத்தாந்த வாரக்ரமம்.

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! திருவரங்கன் அந்தந்த பிராட்டிகளின் இல்லத்திற்குச் சென்று வரும்போது, ஒவ்வொரு மலரின் நறுமணம் அவன் மீது உண்டாகிறது. ஸ்ரீமஹாலக்ஷ்மியின் இல்லம் சென்றபோது தாமரைமலரின் மணம், பூமாதேவியின் இல்லம் சென்று வரும்போது செங்கழுநீர்மலரின் மணம், நீளாதேவி இல்லம் சென்று வரும்போது கருநெய்தல் மலரின் மணம் ஆகியவை அவன் மீது வீசுகிறது. இதன் மூலம் அவன் எங்கு சென்று வந்தான் என்று அறிய இயல்கிறது. இவ்விதம் அவனுக்கு அந்தரங்க சேவை செய்பவளாக, அவனுடன் மெதுவாக நடந்து செல்லும் நீயே எனக்குச் சரணம் ஆகிறாய்; எனக்கு அனைத்து நன்மைகளும் அளிப்பாயாக.

Sloka #320

320. samBhavathu pAdharakshE! sathyasuparNAdhiroUpavAhyagaNa:
yAthrAsu rangaBharthu: praThamaparispandhakAraNam BhavathI

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

Oh Paaduka! When Lord Ranganatha is on a tour, even if He may have any number of vehicles, say, Satya, Suparna, etc., (or Garuda) for example, He has to seek You for placing His Feet first.

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

(1) Abhinava Desika UtthamUr Swamy’s anubhavam: Oh PaadhukE ! When RanganAthA has to use other means of transportation , You transport Him first, where that transporting agent is and get Him started on His journey. For instance, when RanganAthA has to travel on GarudA (Satyan or SuparNan ), Your Lord arrives on Your back to the place , where GarudA is waiting for Him eagerly. Therefore , You are intimately involved partly or wholly in providing transportation service to Your Lord always.

(2)Here, Swamy Desikan recognizes and salutes the Paadhukais as ” BhavathI praTama-parispandha kAraNam ” (You are always the instrument for the very first portion of the Lord’s Journey on His Vijaya Yaathrais). The Lord has to travel a few steps on His Paadhukais before reaching the Vaahana MaNTapam to transport the Lord further ..V.S

320. ஸம்பவது பாதரக்ஷே ஸத்ய ஸுபர்ண: ஆதி: ஔபவாஹ்ய கண:
யத்ராஸு ரங்கபர்த்து: ப்ரதம பரிஸ்பந்த காரணம் பவதீ

பொருள் – பெரியபெருமாளின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! ஸ்ரீரங்கநாதன் சஞ்சாரம் செல்வதற்கு அவனுக்கு வாகனங்களாக ஸத்யன், கருடன் என்று பலரும் இருக்கக்கூடும். ஆனால் இவர்களுக்கு முன்பாக அவன் முதல் அடி எடுத்து வைப்பதற்கு நீ அல்லவோ காரணமாக உள்ளாய்?

SanchAra Paddhathi SampUrnam
ஸஞ்சார பத்ததி ஸம்பூர்ணம்

English Source Text:
Tamil Source Text:

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