Paduka Sahasram Part 39


namperumal Paduka Sahasram Part 23

14.Naadha Paddhathi

Introduction: After offering his praise for the sacredness of the dust created by the Paadhukaas, Swami Desikan shifts his attention to the holy and the most enjoyable Naadham created by the Paadhukaas , when they move from place to place with the Lord. Like dust is made up of many specks , Naadham (agreeable musical sound) produced by the Paadhukaas has many notes and moods. Swamy Desikan composed one hundred verses to celebrate the uniqueness of the holy Naadahm evoked by the Paadhukaas and housed them in the Naadha Paddhathi, the longest of all the Paddhathis of the Sri RanganAtha PadhukA Sahasram. Approximately, one tenth of the PaadhukA Sahasram reverberates with thejoyous Naadham of the Lord’s mobile PadhukAs . Swami Desikan’s poetic imagination finds a fertileground in this Paddhathi.

Sloka #381

381. shruthInAm BhUShaNanAm thE shankE rangEndhra pAdhukE!
miTha sanGarshasanjAtham raja: kimapi shinjitham

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

Oh Ranganatha Paaduka! The musical sound generated from the gemstones on You, as the Lord walks through the streets, looks as though it were produced by mutually competing Veda branches, serving You as adornment, praising You.

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

After offering his praise for the sacredness of the dust created by the Paadhukaas , Swami Desikan shifts his attention to the holy and the most enjoyable Naadham created by the Paadhukaas , when they move from place to place with the Lord. Like dust is made up of many specks , Naadham (agreeable musical sound) produced by the Paadhukaas has many notes and moods. Swamy Desikan composed one hundred verses to celebrate the uniqueness of the holy Naadahm evoked by the Paadhukaas and housed them in the Naadha Paddhathi, the longest of all the Paddhathis of the Sri RanganAtha PadhukA Sahasram. Approximately, one tenth of the PaadhukA Sahasram reverberates with thejoyous Naadham of the Lord’s mobile PadhukAs . Swamy Desikan’s poetic imagination finds a fertileground in this Paddhathi.

(1) Sri UtthamUr Sawmy `s anubhavam: Oh RanganAtha PaadhukE ! When I hear Your melodious sound, I conclude that it is generated by the vigorous rubbing together of the VedAs , which serve as Your jewelery. During their efforts to compete with each other to praise You , they seem to generate the notes that form the melody associated with Your movement. (Lord RanganAthA’s PaadhukAs have many gems as decorative objects . Swamy equates them to the branches of the four VedAs ).

(2) Srimath Andavan’s anubhavam:

The toe-holds ( KumizhkaL) of the dhivya Padhukais have diamonds inside. When the Paadhukais move during the journey of the Lord , then these diamonds jostle with each other and produce a sweet sound. That sound is like the rubbing of the Vedams , the adorning jewelery of the PaadhukAs and the resulting powder generated by such an action.

(3) Vedams are equated here to the jewelery decorating the paadhukaa toe-holds. They collide with each other during the sanchAram and generate the notes ,which are like the dust specks produced from their collision ( tE sinjitham BhUshaNAnAm SruthinAm miTa: sangarsha sanjAtham kimapi raja: ). When some thing defies description , Swamy Desikan uses the word ” Kimapi” in utter wonderment …(V.S)

14.நாத பத்ததி

381. ச்ருதீநாம் பூஷணாநாம் தே
சங்கே ரங்கேந்த்ர பாதுகே
மித: ஸங்கர்ஷ ஸஞ்ஜாதம்
ரஜ: கிம் அபி சிஞ்ஜிதம்

பொருள் – ஸ்ரீரங்கராஜனின் பாதுகையே! உன் மீது பலவிதமான இரத்தினக்கற்கள் பதிக்கப்பட்டுள்ளன. நம்பெருமாள் சஞ்சாரம் செய்யும்போது, அவை ஒன்றன் மீது ஒன்று மோதியபடி, உருண்டு சப்தம் எழுப்புகின்றன. இதனைக் காணும்போது, வேதங்கள் ஒன்றுடன் ஒன்று உரைதலால் ஏற்படும் தூசிகள் போன்று உள்ளன.

விளக்கம் – நம்பெருமாள் வீதியில் சஞ்சாரம் செய்யும்போது, அதனைக் காண நிற்பவர்கள் மீது பாதுகையின் தூசிகள் விழுந்து நன்மை அளிக்கின்றன. ஆனால் ஒரு சிலர் வீட்டை விட்டு வெளியில் வர இயலாத சூழ்நிலை இருக்கலாம். அவர்களுக்கு பாதுகையின் ஒலியானது நன்மை அளிக்கிறது.

thiruvadi thiruputkuzhi Paduka Sahasram Part 23

Sloka #382

382. muraBhinmaNipAdhukE! BhavathyA: sthuthimAkarNayathAm mayA
nibaDdhAm avaDhIrayasIva manjunAdhaIrachamathkAravachAmsi dhurjanAnAm

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

Oh Lord’s Paaduka! Is it that You produce the melodious music to drown, with a disdain, the noise of bad men, who tend to prattle some criticism about my hymn on You? I presume so.

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

(1) Sri UtthamUr Sawmy’s anubhavam: Oh MaNi PaadhukE ! When ill- wishing people with their foul mouths decry this composition of mine celebrating Your glory, it appears that You reject their foolish talk with Your sweet sounds .

(2) Srimath Andavan’s anubhavam: Oh PaadhukE! Following Your command, I am eulogizing Your kalyANa guNams. Those , who do not have the benefit of upadesam from a SadAchAryan do not recognize this sthuti as dealing with the three tatthvams and criticize them . When I hear Your sweet Naadham, it appears that You are saying to them : ” Why are You losing the opportunity to gain a good birth by criticism of the Sri Sookthi about Me composed by My great devotee”. That message of Yours gladdens my heart . (3)Swamy Desikan describes the act of intervention by the Naadham of Padhukai here. When the Paadhukai hears the foul criticism of the bad people about Swamy Desikan’s Sthuthi , it blocks those dhUshaNa vaakyams with its sweet Naadham ( DhurjanAnAm achamathkAra vachAmsi manju naadhai: avadhIrayasi ). Swamy Desikan’s choice of the word to describe the unsophisticated and ill-meaning criticism of the uninformed people is very diplomatic and considerate. He puts their criticism in the category of AchamathkAram ( asattu kuzhainthaL yEtho uLaruhinrana) . Swamy points Out that the sweet sounds of the PaadhukA naadham gently chides them..(V.S).

382. முரபித் மணிபாதுகே பவத்யா:
ஸ்துதிம் ஆகர்ணயதாம் மயா நிபத்தாம்
அவதீரயஸீவ மஞ்ஜுநாதை:
அசமத்காரவசாம்ஸி துர்ஜநாநாம்

பொருள் – முரன் என்ற அரக்கனை அழித்த ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னைப் பற்றிய இந்த ஸ்துதியை நான் கூறும்போது, ஒரு சில துர்மதி கொண்டவர்கள் இதனை தூஷித்துப் பேசக்கூடும். அந்தச் சொற்களை நீ உனது அழகான இசை போன்று எழும் சப்தம் கொண்டு அடக்குகிறாய் போலும்.

Kalgarudan KalGaruda Sevai, Nachiyar Thirukkoil

Sloka #383

383. vihithEShvaBhivAdhanEShu vaIdhAirgamanOdhIrithagarBharathnanAdhA
maDhuram maDhuvaIripAdharakshE! BhavathI prathyaBhivAdhanam

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

Oh Paaduka! The Vedas are being recited before You and You reciprocate with Your melodious sound emanating from the gemstones. It looks as though the Vedas reverentially report to You their name, origin, etc.-in the manner of ‘abhivadana’-and You return it with Your blessings-‘pratyabhivadana’!

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

(1) Sri UthtamUr Swamy’s anubhavam: Oh PaadhukE! Your sweet sounds appear to me as Your responses to the VedAs performing their abhivAdhanams to You. The musical sounds raised by the movement of the jewels decorating You appear to be Your PrathyabhivAdhanam. (AbhivAdhanam is respectful salutations by a junior person to an older person that includes the name, title and other details about the junior person. PratyabhivAdhanam is the response of the older person wishing the younger person long life. During the procession of RanganAthA on the streets of Sri Rangam , VedAs are recited. Nadham arises from the PaadhukAs during that sanchAram. Swamy Desikan compares the Vedic recitations to abhivAdhanams to the PaadhukAs and the Naadham of the Paadhukais to PratyabhivAdhanams.

(2) Srimath Andavan’s anubhavam: When younger people offer their salutations to older persons , the former introduce themselves with information about their Rishi Vamsam, Veda Saakhai (branch of Vedam) and their kalpa soothram and then give their name as “SrinivAsa Sarman”. The older person then responds : ” AayushmAn Bhava sOmya SrinivAsa Sarman”. Swamy Desikan says that the Naadham generated by the Paadhukais is like the prathyabhivAdhanam to the abhivAdhanam by the VedAs prostrating before the Padhukais.

(3)Swamy Desikan is focusing on ” Gamana udhIritha garbha-rathna Naadham “( the mellifluent musical sounds arising from the gems inside the toe-holds of the Paadhukais during their sanchAram). The gems are the vedAs and they jostle with each other to produce a unique Naadham . That sounds like the prathyabhivAdhanam by the revered Paadhukais of the Lord to the abhivAdhanam of the VedAs ( BhavathI Vedai: abhivAdhanEshu vihithEshu , madhuram prathyabhivAdhanam vidhatthE )…V.S

383. விஹிதேஷு அபிவாதநேஷு வேதை:
கமந உதீரித கர்ப்பரத்ந நாதா
மதுரம் மதுவைரி பாதரக்ஷே
பவதீ ப்ரத்யபிவாதநம் விதத்தே

பொருள் – மது என்னும் அரக்கனின் விரோதியான ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனின் ஸஞ்சாரத்திற்கு முன்பாக வேதங்கள் உனக்கு அபிவாதநம் (சிறியவர்கள் பெரியவர்களை வணங்கும்போது, தான் இன்ன கோத்ரம், தனது பெயர் இன்னது போன்ற விவரங்களைக் கூறுதல்) செய்தபடி உள்ளன. அப்போது உனது இரத்தினக்கற்களின் இனிமையான நாதம் மூலம், அவர்களுக்கு ப்ரதிஅபிவாதநம் (ஆசி கூறுதல்) செய்கிறாய் போலும்.

Sri ranganatha2 Paduka Sahasrasm Part 38

Sloka #384

384. svadhathE kimihaIva ranganAThO
mayi thiShTan yadhi vA padhE parasmin
ithi prucChasi dhEvi!nUnamasmAn
maDhuraIsthvam maNipAdhukE! ninAdhaI:

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

Oh Paaduka Devi! Evidently, You are putting to us a query, in Your sweet tone; “Is Ranganatha, while on me, in this material-packed world enjoyable and enjoying Himself, or is He better in Paramapada?

(Our answer would naturally be “Here”! Because this melodious music of the Paaduka could be heard by the Nityasooris too; all can enjoy this! If in Paramapada, we humans cannot hear and enjoy)

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Mani paadhukE! The Naadahm arising from You seem to query us about our opinion on our enjoyment of RanganAthan in Union with You. Your sweet sounds seem to ask us whether we prefer the enjoyment of RanganAthan in union with You here at Srirangam or in His Supreme Abode at Sri Vaikuntam.

(2) The madhura ninAdhams ( sweet sounds) of Paadhukais seem to poll us about our opinions as to which aspect we enjoy the most : (a) His presence under Ranga vimAnam without adorning me or (b) his presence in a state of union with me during His sanchArams or (c) His state of presence at Parama Padham (ihaiva thishtan svadatE kim? Yathi vaa mayi thishtan ? Yathi vaa Parasmin padhE thishtam svadatE kim ?) ….V.S

384. ஸ்வததே கிம் இஹ ஏவ ரங்கநாத:
மயி திஷ்டந் யதி வா பதே பரஸ்மிந்
இதி ப்ருச்சஸி தேவி நூநம் அஸ்மாத்
மதுரை: த்வம் மணிபாதுகே நிநாநை:

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! உன்னுடைய இனிமையான நாதம் எப்படி உள்ளது என்றால் – என் மீது உறைகின்ற ஸ்ரீரங்கநாதன் உங்களுக்குப் பிடித்தபடி உள்ளானா அல்லது ஸ்ரீரங்கவிமானத்தில் உள்ள அவன் உங்களுக்குப் பிடித்தபடி உள்ளானா அல்லது பரமபதத்தில் உள்ளவன் உங்களுக்குப் பிடித்தபடி உள்ளானா – என்று நீ அனைவரிடமும் கேட்பது போன்று உள்ளது.

namperumal serthi day 9 Paduka Sahasram Part 32

Sloka #385

385. avarODhagathasya rangaBharthurgathiShu vyanjithagarBharathnanAdhA
prathisamllapasIva pAdhukE!thvam kamalAnUpuramanjushinjithAnAm

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

Oh Paaduka! As the Lord walks into the harem, the gemstones produce a musical sound that appear to be engaged in a dialogue with the jingling sound from the anklets of Mahalakshmi.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh MaNi PaadhukE! When RanganAthan travels on You to the inner chambers of RanganAyaki , the melodious sounds raised by coming together of gems adorning You appear to be conversing with the sweet Naadham generated by the ankle ornaments of Sri RanganAyaki moving towards Her Lord to welcome Him. The mingling of these two Naadhams resemble the ongoing conversation between Them( dhivya Dampathis) .

(2) Swamy Desikan refers here to the PaadhukA Garbha rathna Naadham responding to MahA Lakshmi’s Noopura Mani Naadham ( sounds of ankle bells ) as She moves towards Her Lord to welcome Him to her chambers. Swamy Desikan visualizes the PaadhukA MaNi naadham as SallAbham (conversations) and the naadham raised by MahA lakshmi’s silampu as Prathi-sallAbham( Tava garbha-rahtna naadha: KamalA Noopura SinjithAnAm Prathi-sallAbhimiva) …..V.S

385. அவரோகதஸ்ய ரங்கபர்த்து:
கதிஷு வ்யஞ்ஜித கர்ப்பரத்ந நாதா
ப்ரதி ஸம்ல்லபஸீவ பாதுகே த்வம்
கமலா நூபுர மஞ்ஜு சிஞ்ஜிதாநாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாச்சியாரின் அந்தப்புரத்திற்கு ஸ்ரீரங்கநாதன் சஞ்சாரமாக வருகிறான். அப்போது உன்னிடமிருந்து இனிய ஒலி எழுகிறது. இதனைக் கேட்கும்போது எவ்விதம் உள்ளது என்றால் – அந்தப்புரத்தில் உள்ள ஸ்ரீரங்கநாச்சியாரின் திருவடிகளில் உள்ள தண்டைகள் எழுப்பும் ஒலிக்கு, நீ பதில் அளிப்பது போன்று உள்ளது.

sri parthasarathy perumal sadari Paduka Sahasram Part 32

Sloka #386

386. muraBhiccharaNAravindharUpam mahithAnandhamavApya pUruShArtham
anaGhaIrmaNipAdhukE! ninAdhaIrahamannAdha ithIva gAyasi thvam

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

Oh Manipaaduka! You are previleged to enjoy the pleasure of being in the shape of the Lord’s Lotus Feet. So perhaps, You sing in flawless tone and announce “I am enjoying Brahmananda” (Aham Annadah)-which is the refrain of the Muktas!

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

(1)Sri UtthamUr Swamy’s anubhavam: Oh mani PaadhukE! You have received the greatest bliss through Your attachment to the lotus feet of RanganAtha. You seem to indicate through Your faultless Naadham Your ecstasy of Your union with the Lord. Your Naadham resembles the Saama ghAnam known as “ahammanAdha” found in TaittirIya Upanishad.

(2) Srimath Andavan’s anubhavam: Swamy NammAzhwAr’s ecstasy on reaching the Lord’s Sacred Feet and the outpouring of ThiruvAimozhi from that joyous anubhavam is referrd to here. ThiruvAimozhi is recognized as Saama Veda Saaram.

3) SaDAri Soori’s blissful experience (Mahitha Aanandham ) of performing SaraNAgathi at the Lord’s feet at ThiruviNNagar made Him realize Parama PurushArtham (Moksha Sukham ) and led him to sing ThiruvAimozhi in gratefulness. That was the blemishless Saama ghAnam ( anagai: ninAdhai: ahamannaadha ithi gaayasi)…V.S

386. முரபித் சரணாரவிந்த ரூபம்
மஹித ஆனந்தம் அவாப்ய பூருஷார்த்தம்
அநகை: மணிபாதுகே நிநாதை:
அஹமந் நாத: இதீவ காயஸி தவம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! முரன் என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் திருவடித் தாமரைகளின் வடிவுக்கு ஏற்றபடி நீ உள்ளாய். அவனது திருவடிகளின் தொடர்பு மூலம் பேரானந்தம் கொண்டு விளங்குகிறாய். இதன் மூலம் நீ பெரும் பேறு பெற்றாய் . உன்னுடைய இனிமையான ஒசை மூலம், ”நான் ப்ரஹ்மம் என்ற அன்னத்தை அனுபவிப்பவள்”, என்று பாடுகிறாய் போலும்.

athigiri arulalan thiruvadi e1334157940897 Paduka Sahasram Part 32

Sloka #387

387. maDhuvaIripadhAmbhujam BhajanthI maNipAdhAvani! manjushinjithEna
paTasIva muhu: svayam prajAnAmaparOpajnyamariShTashAnthimanthram

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

Oh Manipaaduka! You have gained the Lotus Feet of the Lord; You perhaps chant-as evident in the melodious sound You produce, some potent mantra to ward off all evil to the people-do so repeatedly and secretly too!

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

(1) Sri UtthamUr Swamy’s anubhavam: Here , Swami Desikan points out that the affectionate listening of the PaadhukA Naadham will destroy the sufferings of the listeners. He says: ” Oh PaadhukE! Having raised the lotus-feet of Your Lord , You are meditating on Them . The Naadham arising from Your movements during these occasions appear like the rare incantations (manthrAs) aimed at the destruction of Your listener’s sorrows.

(2)The Naadhams that originate from Your SanchAram in union with Your Lord Appear like a new manthram aimed at removing the sorrows of samsAris. ThiruvAimozhi is the result of the AzhwAr’s blissful experience of union with the Lord that could not be held within .

(3)Swamy Desikan refers to an arishta-saanthi-manthram here and connects it to the sweet sounds (manju Sinjitham) arising from sanchAram. This powerful sorrow-removing manthram had not been heard before (aparOpaj~nam arishta-saanthi manthram). The Padhukais repeat this manthram often for the benefit of humanity sufering from Taapa Thrayam ( prajAnAm arishta saanhti manthram svayam muhu: padasi)…V.S

387. மதுவைரி பதாம்புஜம் பஜந்தீ
மணிபாதாவநி மஞ்ஜு சிஞ்ஜிதேந
படஸீவ முஹு: ஸ்வயம் ப்ரஜாநாம்
அபரோபஜ்ஞம் அரிஷ்டசாந்தி மந்த்ரம்

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! மது என்ற அசுரனை அழித்த ஸ்ரீரங்கநாதனின் திருவடித் தாமரைகளை நீ அடைந்து, இன்பமாக உள்ளாய். அப்போது உன்னிடம் இனிமையான நாதம் எழுகிறது. இது எப்படி உள்ளது என்றால் – இந்த உலகில் உள்ள மக்களின் அனைத்துத் துன்பங்களை நீக்கி, யாருக்கும் தெரியாத ஒரு மந்திரத்தை நீ உச்சரிப்பது போன்று உள்ளது.

garudasevai srirangapatina Srirangapatna

Sloka #388

388. shruthiBhi: paramam padham* murArE:
idhamitThamithi bravIShi nUnam
maNipadhAvani! manjuBhi: praNAdhaI:

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

In the matter of the nature and greatness of the Lord* (the Lord’s abode, the Lord’s Feet), which is not comprehensible even to the Vedas so that they only say “it is not this” and “it is not like this”, You Oh Manipaaduka!, pronounce, in sweet tones, clearly, “it is this” and “it is like this”.

*’Padam’ can mean all the three given.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh Mani PaadhukE! VedAs are unable to describe the divine qualities of the lotus feet of Your Lord. The glories of the Lord’s feet are so profound and beyond description that the VedAs fail in their attempts to characterize them as this or that . Where the VedAs have failed , it appears that You are able to define the auspicious qualities of the Lord’s lotus feet through the sweet sounds emanating from You.

(2) Srimath Andavan’s anubhavam: The Svaroopam of perumAL and the Svaroopam of His Supreme abode , Sri Vaikuntam are beyond the ken of Vedams. They give up their attempts to describe them. AzhwAr’s ThiruvAimozhi however describes them clearly for our comprehension. The sweet Naadham enmanating from You is that ThiruvAimozhi explaining the two Svaroopams.

(3) “murAre”s Paramam Padham Sruthibhi: anidhamkAram” (It is beyond the power of the VedAs to describe the Svaroopam of the Lord’s Sri Vaikuntam). When they have failed , Oh PaadhukE , Your sweet Naadham precisely describe the nature of Your Lord’s Parama Padham and His Svaroopam ( thvam manjubhi: PraNAdhai: idham ittham ithi braveeshi). Such is the power of Your PaadhukA naadham….V.S.

388. ச்ருதிபி: பரமம் பதம் முராரே:
அநிதங்காரம் அநேவம் இதி உபாத்தம்
இதம் இத்தம் இதி ப்ரவீஷி நூநம்
மணிபாதாவநி மஞ்ஜுபி: ப்ரணாதை:

பொருள் – இரத்தினக்கற்கள் கொண்டு இழைக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாதனின் திருவடிகள் எப்படிப்பட்டவை என்று வேதங்கள் கூற முற்பட்டபோது, அவை அந்தத் திருவடிகள் இது எனக் கூற இயலாது, இப்படிப்பட்டது என்று கூற இயலாது – என்றே கூறுகின்றன. ஆனால் உனது இனிய நாதங்கள் மூலம் நீ அவன் திருவடிகள் இவை, இப்படிப்பட்டது – என்று தெளிவாகக் கூறுவது உண்மையே.

Namperumal Azagiyamanavalan+in+Thai+Ther Paduka Sahasram Part 35

Sloka #389

389. munaya: praNiDhAnasanniruDdhE
hrudhi rangEshvararathnapAdhukE! thvAm
vinivEshya viBhAvayanthyananyA:
praNavasya praNiDhim thava praNAdham

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

Oh Ranganatha’s Manipaaduka! Sages contemplate, in the heart, well shielded from hindering thoughts, Your Nada-the melodious music You produce-as the Pranava. They are confident in this yoga being successful. They never have any interest in anything else.

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

(1)Sri UtthamUr Swamy’s anubhavam: ” Oh Mani PaadhukE! With single- minded concentration , Yogis meditate on You and You alone and thereafter hear Your Naadham , which is equivalent to PraNavAkAra Nadham”. Here, Swami Desikan points out that Yogis reflect on PraNavA sound , since it is linked to the Naadham of the PaadhukAs . Through such meditations , they know that the PaadhukAs and the Lord are close by (I-e)., the reflection on the Naadham of the Paadhukais , which is the equivalent of PraNavam, brings the Yogis close to the Lord.

(2)Srimath Andavan’s anubhavam: The Yogis meditate on You without any Distractions .Their meditation is PraNav-thulyam (equivalent to meditation on PraNavam).

(2)The mind set of Yogis is described as : ” praNidhAna sanniruddhE Hrudhi”( the mind that is carefully controlled from wavering). With that instrument ,the Yogis meditate on the Your naadham (Tava PraNAdham ) and recognize Your naadham to be equivalent of PraNavaNaadham…V.S

389. முநய: ப்ரணிதாந ஸந்நிருத்தே
ஹ்ருதி ரங்கேச்வர ரத்ந பாதுகே த்வாம்
விநிவேச்ய விபாவயந்தி அநந்யா:
ப்ரணவஸ்ய ப்ரணிதிம் தவ ப்ரணாதம்

பொருள் – ஸ்ரீரங்கநாதனின் இரத்தினமயமான பாதுகையே! யோகிகள் தங்கள் மனதை, தங்களது யோகாப்யாஸம் மூலம் மற்ற விஷயங்களில் செல்லாதபடி நிலை நிறுத்துகின்றனர். அப்படிப்பட்ட மனதில் உன்னை த்யானிக்கின்றனர். மற்ற தேவதைகளையோ, மற்ற பலன்களையோ நாடாமல், ப்ரணவத்திற்கு ஆதாரமாக உள்ள உனது நாதத்தை மட்டுமே த்யானிக்கின்றனர்.

ramar paduka Paduka Sahasram Part 32

Sloka #390

390. maDhuram maNipAdhukE! pravrutthE BhavathI rangapathErvihArakAlE
aBhayArThanayA samaBhyupEthAnavisamvAdhayathIva manjunAdhaI:

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

Oh Manipaaduka! When the Lord’s walk commences in a sweet manner, You grant an assuring reply, to those who come to seek refuge, in terms such as “Refuge has been granted, No fear!”.

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

(1) Sri UtthamUr Swamy’s anubhavam: Oh RanganAthA’s bejewelld PaadhukE! When You travel with Your Lord , You indicate through Your Naadham , Your consent to protect those , who approach You closely and seek Your protection . You assure them freedom from any fear through Your sweet Naadham.

(2) Srimath Andavan’s anubhavam: Oh paadhukE! When the Lord of Srirangam adorns You and goes forth on His sanchAram , the suffering people ask for various boons to get relief from their troubles. Your Naadham during the sanchArams seem to acknowledge their prayers for help and positive response.

(3)The time is Rangapathi’s vihAra Kaalam. He is united with His PaadhukAs and they geenrate sweet sounds form the movements. People are assembled on the Raaja Veedhis of Srirangam as AarthAs and VishaNas filled with Bahva bheethi. They pray for different types of anugrahams from Your Lord. The sweet Naadhams emanating from You during these times of SanchAram appear like Your “TadhAsthUs” ( Let Your prayer be granted . Swamy describes this compassionate act as ” manju naadhai: abhisamvAdhayathi “….V.S

390. மதுரம் மணிபாதுகே ப்ரவ்ருத்தே
பவதீ ரங்கந்ருபதே விஹாரகாலே
அபயார்த்த்நயா ஸமப்யுபேதாந்
அவிஸம்வாதயதீவ மஞ்ஜுநாதை:

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! ஸ்ரீரங்கநாதனின் ஸஞ்சார காலத்தில் பலரும் அவன் அருகில் வந்து, தங்களுக்கு அபயம் அளிக்க வேண்டி நிற்கின்றனர். அப்போது நீ செய்வது என்ன? உன்னுடைய இனிமையான நாதம் மூலம், “அபயம் அளிக்கப்பட்டது”, என்று கூறுகிறாய் அல்லவோ?

English Source Text:
Tamil Source Text:

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