Paduka Sahasram Part 41


Sloka #401

401. praKhyAthAnAm pariShadhi sathAm kArayithvA prathigynAm
prAyENa thvAm praThithaviBhavAm varNayanthI mayA thvam
pAdhanyAsakramamanuguNam prApya rangADhirAjAth
padhyAramBhAn gaNayasi param pAdhukE!svaIrninAdhaI:

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

Oh Paaduka! You, it was who caused me to promise a poetical composition on You in the midst of the reputed ones; and as I was progressing, You alone were probably proclaiming Your own prominent status in the form of sounds that are produced from each foot-step, as if it were a production of a succession of verses!

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

(1) Utthamur Swamy’s anubhavam: Oh PaadhukE! You have made a pledge on behalf of me to compose PadhukA Sahasram to celebrate Your glories sung by the VedAs. You are using me as Your instrument to complete this work. You are describing Your limitless qualities through me. You seem to count the number of steps RanganAthA takes with You to determine and fix the length of each of the thirty two paddhathis of PaadhukA sahasram.” From this verse, we understand that Swami Desikan responded to a challenge to compose this work. Here he describes the efforts of padhukAs to complete this kaavyam through him .

(2)Srimath Andavan’s anubhavam: When Lord RanganAthA adorns You and goes on sanchAram ,the naadham emanating from You sounds like Your count down of the thoudsand slOkams that You (PaadhukAs)have commanded me to compose with in the time frame of one night .

(3)Swamy reminds the Paadhukais that they commanded him to compose the 1000 slokams before the assembly of great scholars(prakhyAthAnAm SathAm parishadhi mayA prathij~nAm kaarayithvA). After starting me off on the first slOkam , You seem to be busy synchronizing the progressive steps of your Lord (padhanyAsa kramam) with the patterns of Your naadham and count thereby the individual slOkams and mark thus the beginning and the end of individual paddhathis (svai: ninAdhai: padhya aarambhAn gaNayasi )…V.S

401. ப்ரக்யாதாநாம் பரிஷதி ஸதாம் காரயித்வா ப்ரதிஜ்ஞாம்
ப்ராயேண த்வாம் ப்ரதித விபவாம் வர்ணயந்தீ மயா த்வம்
பாதந்யாஸக்ரமம் அநுகுணாம் ப்ராப்ய ரங்காதிராஜாந்
பத்ய ஆரம்பாந் கணயஸீ பரம் பாதுகே ஸ்வைர் நிநாதை:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! மிகவும் புகழுடைய பெரியவர்கள் நிறைந்த கூட்டத்தில் உன்னைப் பற்றிய ஆயிரம் ச்லோகங்களை இயற்றுகிறேன் என்று என்னைச் சபதம் செய்ய வைத்தாய். இதன் மூலம் எங்கும் புகழ் கொண்ட நீ, என் மூலமாக உனது புகழை மேலும் புகழ்ந்து கொண்டாய். ஒவ்வொரு ச்லோகமும் இயற்ற இயற்ற, நம்பெருமாள் திருவடிகளை எடுத்து வைப்பதற்கு ஏற்றபடி உள்ள உனது நாதம் கொண்டு ஒன்று, இரண்டு என்று ச்லோகங்களின் தொடக்கத்தை எண்ணுகிறாய் போலும்.

Sloka #402

402. viShNOrasmin padhasarasijE vrutthiBhEdhaIrvichithraI-
raIdhamparyam nigamavachasAmaIkakaNTayEna sidDham
itTham pumsAmanipuNaDhiyAm pAdhukE! thvam thadhEva
spruShtvA sathyam vadhasi niyatham manjunA shinjithEna

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

Oh Paaduka! The Lotus Feet of the Lord have a variegated vista of activities, which are praised by the Vedic words, but they all have one meaning-even when appearing varied. What You proclaim, I think, by means of Your pleasing Nada, is a kind of swearing in the name of the Lotus Feet, touching them too!-to tell, in an assuring way, even to the incapable dunces, to the effect that all Vedas speak only of these Lotus Feet of the Supreme Power!

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

(1) Utthamur Swamy’s anubhavam: Swami Desikan referred to the pledge made by PaadhukAs in the previous verse to compose PadhukA Sahasram through him. Here Swamy Desikan describes another pledge made by the Paadhukais to establish the unquestionable supremacy of VishNu through their beautiful patterns of Naadham. He says: ” Oh PaadhukE! You do a great service through Your pledge to help the dim-witted understand the supremacy of VishNu through Your own direct service to Him. You articulate that message through the naadham arising from the jingling of the bells and the gems decorating You. Your message is that VishNu’s lotus feet are the essence of all the four vEdAs. You explain that the different methodologies –SaamAnyam , VisEsham , Yogam , roodi , aparyavAsanA , Vritti , LakshaNai and GouNai—adopted by the VedAs converge at the feet of Your Lord . Thus vEdAs sing in unison and establish the paramountcy of Your Lord .You interpret this truth through naadha yogam for the unsophisticated populace.” SaamAnyam et al are vEdic techniques to establish the supremacy of VishNu NaarAyanan.

(2) Srimath Andavan’s anubhavam: When the Lord adorns You and moves around, the naadham emanating from You appears like the Upanishads use the methodologies of Sakthi , Lakshanai et al to declare in unison the supremacy of Your Lord , through the act of swearing as it were , by touching His feet .

(3) Swamy Desikan chooses two words here ( Iydampharyam and Eika kaNDyam) to suggest that the naadham originating from the Paadhukais declaring the supremacy of the Lord is like all of the upanishads expressing their most important conclusion (nigama-vachasAm iydamparyam) thru unison of all their wonderous methodologies (vichithrai: vrutthibhEdai: eikakaNDyEna siddham). The purpose of the naadhams generated by the Paadhukais remind Swamy Desikan of the scene , where the Upanishads touch the feet of the Lord to swear on the supremacy (ParadEvathA Svarooopam ) through many techniques available to them …V.S

402. விஷ்ணோர்: அஸ்மிந் பதஸரஸிஜே வ்ருத்திபேதைர் விசித்ரை:
ஐதம்பர்யம் நிகமவசஸாம் ஐககண்ட்யேந ஸித்தம்
இத்தம் பும்ஸாம் அநிபுணதியாம் பாதுகே த்வம் ததேவ
ஸ்ப்ருஷ்ட்வா ஸத்யம் வதஸி நியதம் மஞ்ஜுநா சிஞ்ஜிதேந

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அனைத்து உபநிஷத்துக்களும் சேர்ந்து நின்று ஒரே குரலாக, தங்களது வெவ்வேறு ஆற்றல்கள் மூலமாக, ஸ்ரீரங்கநாதனின் திருவடிகளைப் பற்றியே பேசுகின்றன. இந்தச் சப்தமானது உனது இனிய நாதத்தை ஒத்துள்ளது. இதனை இவ்விதம் அறியாமல் உள்ளவர்களுக்கு, தாமரை மலர் போன்ற நம்பெருமாளின் திருவடிகளைத் தொட்டு, உனது நாதம் மூலமாகவே சத்தியம் செய்கிறாய் போலும்.

Sloka #403

403. AmnAyaImthvAmanitharaparaI: sthOthumaByudhyathAnAm
maDhyE BhakthyA maDhuvijayina: pAdhukE! mOhaBhAjAm
shikshAthatthvasKhalithavachasAm shikshayasyEva pumsAm
mAthrAdhIni svayamanupadham manjuBhi: svaIrninAdhaI:

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

Oh Paaduka! Perhaps You prompt, by means of Your sound suggesting the right syllable or the like, to great men, who struggle for words, by reason of a stupor in the midst of their praise on You, on which activity they had enthusiastically embarked, with a single-minded devotion on You, (to produce the Tamil Vedas)!

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

(1) Utthamur Swamy’s anubhavam: Oh MadhusUdhana PaadhukE! Vedaas praise the auspicious qualities of Your Lord , who has been recognized by them as the paramount principle. Scholars use the Veda manthrAs to offer homage to Your Lord. During their efforts , even if they have scholarship , they stumble occasionally , when their affection for You overpowers them. These lapses in concentration lead to mistakes in maathrAs (prosodial or syllabic instants defining pronunciations of vEda manthrAs ) and that in turn alters the meaning of the mantrAas. Your naadham helps to correct these mistakes as if You are instructing them according to the rules of SikshA , the science which teaches the proper pronunciation of words and the laws of euphony. Reference is made here to Swamy NammAzhwAr’s composition of ThiruvAimozhi in the form of Tamil Vedams and the PaadhukAs’ help for him (Swamy Desikan) in composing the PaadhukA sahasram.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE! When one enjoys Your SunAdham , it appears as though You are sweetly correcting the mistakes in uccharaNams made by the joyous vEdic scholars resulting from their overpowering joy of having Your sEvA bhAgyam. Your naadham seems to correct their faltering pronunciations . For the dim-witted people ,you seem to touch the Lord’s feet and swear about Your Lord’s supremacy .

(3) A sikshai (instruction /correction ) is described here . Scholars use Vedam to eulogize Paadhukais. Their affection for the Padhukais overwhelms them (mOhabhAjAm ) and they fumble in pronunciations ( skhalitha vachas ) of the vEda manthrams causing manthra lobham and svara lobham. MaathrAs falter. At that time , the merciful Paadhukais come to help and through its sweet sounds correct the mistakes….V.S

403. ஆம்நாயை: த்வாம் அநிதரபரை: ஸ்தோதும் அப்யுத்யதாநாம்
மந்யே பக்த்யா மதுவிஜயிந: பாதுகே மோஹ பாஜாம்
சிக்ஷா தத்த்வ ஸ்கலித வசஸாம் சிக்ஷயஸ்யேவ பும்ஸாம்
மாத்ராதீநி ஸ்வயம் அநுபதம் மஞ்ஜுபி: ஸ்வைர் நிநாதை:

பொருள் – மது என்ற அசுரனை வெற்றி கொண்ட ஸ்ரீரங்கநாதனின் பாதுகையே! வேதங்கள் அனைத்தும் உன்னைத் தவிர மற்ற யாரையும் உயர்வாகக் கூறுவதில்லை. அப்படிப்பட்ட வேதங்கள் கொண்டு உன்னைக் கூறியபடி வரும்போது, நடுவில் உன் மீது கொண்டுள்ள ப்ரியம் காரணமாக வார்த்தைகள் வெளிவராமல் தடுமாறியபடி உள்ளன. அப்போது அவர்களுக்கு எழுத்துக்களில் உள்ள குறில், நெடில் முதலானவற்றைப் பற்றிய விளக்கத்தை உனது இனிமையான நாதம் மூலம் புரிய வைக்கிறாய் போலும்.

Sloka #404

404. lakshmIkAntham kamapi tharuNam raThyayA niShpathantham
rAgAdh draShtum thvarithamanasAm rAjaDhAnIvaDhUnAm
prathyAdhEsham Bhajathi maDhuraI: pAdhukE! shinjithaIsthE
chEthOhArI kusumaDhanuSha: shinjinImanjunAdha:

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

Oh Paaduka! The young damsels of the city have lost their hearts for the Lord of Mahalakshmi, Lord Ranganatha, who is a perenially youthful lad. They long to see Him as He walks fast through the streets. Were they won by the tinkling sound from the bow-chord of God Manmatha? Not so; they have been more successfully seduced by Your melodious music.

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

(1) Utthamur Swamy’s anubhavam: In the previous verse , Swamy Desikan explained that PaadhukA naadham is responsible for the devotion Of the scholars for RanganAthA. Here, he states that the sweet sound(nadham) emanating from the Lord’s PadhukAs is responsible for the kindling of the affection of women for the Lord. He says: ” Oh PaadhukE!The eternally young Lord of Yours is carried by You around the strrets of Srirangam . The young girls of Srirangam flock to see Him during these occasions (festivals). The naadham arising from You overcomes the sound made by ManmathA’s drawing of the chord of his bow to send the flower arrows to kindle the love of maidens for mere mortals. Your naadham overpowers the sound of the drawing of ManmathA’s bow and makes them fall in love with Your Lord . At the same time , RanganAthA , who is beyond the influence of ManmathA’s arrows falls in love with the maidens of Srirangam due to the amorous powers of Your naadham.

(2) Srimath Andavan’s anubhavam: Sri RanganAthan has unparalleled beauty . When He has sanchaaram on the streets of Srirangam on His Paadhukais , the naadham generated during these travels enchant the minds of the young girls . They do not want to return to their homes.

(3) Swamy Desikan describes here the hurry with which the young girls of Srirangam throng to have the darsanam of the eternal youth , Lord RanganAthan ( TaruNam rAgAth dhrashtum thvaritha manasAm RaajadhAni VadhUm ). The arrows of Manmathan attempt to steal their minds. Swami Desikan suggests tha the sunAdham of the Paadhukais pushes away the power of the Manmatha `s pushpa bhANams and takes over…V.S

404. லக்ஷ்மீ காந்தம் கமபி தருணம் ரத்யாய நிஷ்பதந்தம்
ராகாத் த்ரஷ்டும் த்வரிதமநஸாம் ராஜதாதீ வதூநாம்
ப்ரத்யாதேசம் பஜதி மதுரை: பாதுகே சிஞ்ஜிதைஸ்தே
சேதோஹாரீ குஸுமதநுஷ: சிஞ்ஜிநீ மஞ்ஜுநாத:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாச்சியாரின் நாயகனான நம்பெருமாள் உன்னைச் சாற்றிக்கொண்டு திருவரங்கத்தின் வீதிகளில் ஸஞ்சாரமாக வருகிறான். மிகவும் அழகான இளைஞனாக உள்ள அவனைக் காண ஆசை கொண்டு, திருவரங்கத்தின் பெண்கள் ஓடி வருகின்றனர். அவர்களது மனதை இவ்விதம் காமதேவன் தனது வில் கொண்டு சப்தம் செய்கிறான். அவனது வில்லின் ஓசையானது, உன் இனிமையான நாதத்தின் மூலம் தள்ளப்பட்டுவிடுகிறது.

Sloka #405

405. rangaDhIshE saha kamalayA sAdharam yAyajukaI:
sAram dhivyam savanahaviShAm BhOkthumAhUyamAnE
nEdhIyOBhirnigamavachasAm nithyamamha: prathIpaI:
prathyAlApam dhishathi BhavathI pAdhukE! shinjithaI: svaI:

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

Oh Paaduka! When Lord Ranganatha proceeds to the yajnas, along with Mahalakshmi, to partake of the ‘homa-havis’ having been lovingly invited by the Vedic seers, You speak in words, very much like the Vedas, ever the very opponent of sins, to the effect, “The Lord is arriving”. That is how it appears to me!

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

(1) Utthamur Swamy’s anubhavam: Oh PaadhukE! When those who perform Vedic sacrifices (yaagams) call for Your Lord and His consort to come and receive their offerings (havis) , Your naadham appears to respond first to their invitations. Through Your sacred naadham equal to the soundings of th veda manthrams , You seem to respond and advise them ( the YajamAnAs of the Yaagam) that the divine couple are on their way to accept the havis.

(2) The response of the Paadhukais to the call of YajamAnAs for the acceptance of the aahuthis by the dhivya dampathis ay Yaagams through its sweet naadham that is far superior in sacredness to those of veda manthrams (nigama vachasAm nEdheeyObhi: nithyam aham pratheepthai: svai: sinjithai: prathyAlApam disathi) is described here. The Lord is moving with ardent desire to partake the delectable offerings at the Yaj~nams with His divine consort ( yAyajUkE dhivyam savana havishAm saaram bhOthum saadharam Rangadheesa: KamalayA saha aahUyamAnE). The naadham generated durting His travel appears like the response of the Paadhukais to the YajamAnan’s call for acceptance of the aahUthi…V.S

405. ரங்காதீசே ஸஹ கமலயா ஸாதரம் யாயஜூகை:
ஸாரம் திவ்யம் ஸவநஹ விஷாம் போக்தும் ஆஹூயமாநே
நேதீயோபி: நிகமவசஸாம் நித்யம் அம்ஹ: ப்ரதீபை:
ப்ரத்யாலாபம் திசதி பவதீ பாதுகே சிஞ்ஜிதை: ஸ்வை:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! யாகம் இயற்றுபவர்கள் அந்த வேள்வியின் அவிர்பாகத்தை ஏற்றுக் கொள்ளவேண்டும் என்று ஸ்ரீரங்கராச்சியாருடன் கூடியுள்ளவனான ஸ்ரீரங்கநாதனை அழைக்கின்றனர். அப்போது நீ செய்வது என்ன? அனைத்து வேதங்களுக்கும் ஒப்பாக உள்ளவையும், கேட்ட மாத்திரத்தில் அனைத்துப் பாவங்களையும் தொலைப்பதாக உள்ளதும் ஆகிய உனது இனிய நாதம் மூலம், அவர்களிடம், “இதோ! நம்பெருமாள் வந்து விட்டான்”, என்று அறிவிப்பதாக உள்ளாய்.

Sloka #406

406. upAsya nUnam maNipAdhukE!thvAm rangEshapAdhAmbujarAjahamsIm
pathyu: prajAnAmalaBhantha pUrvam manjusvanam vAhanarAjahamsA:

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

Oh Manipaaduka! The royal swans which are the vehicle of Brahma would have gained their lovable voice only from a worship of Yourself, the Royal Swan, that bears the Lord’s Lotus Feet. It is certain!

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

(1) Utthamur Swamy’s anubhavam: Oh Ratna Paadhuke! You are the king swan attached firmly to the lotus feet of Your Lord. I wonder whether the vehicle of BrahmA , the raaja hamsaa acquired its sweet sounding voice by worshipping You and receiving Your blessings. I wonder whether You lent them Your sweet Naadham.

(2) The inner meaning is that MahAns acquire VivEkam through Worship of Swamy NammAzhwAr.

(3) Here , Swamy Desikan describes how the vehicle (vAhanam) of Brahma , the Raaja Hamsam , acquired its sweet sound (manju svaanam) . The Hamsam worshipped Swamy NammAzhwAr , who himself is like the Raaja Hamsam attached to the lotus feet of the Lord ( Rangesa PaadhAmbhuja Raaja Hamsam upAsya manju savanam alabantha) …V.S

406. உபாஸ்ய நூநம் மணிபாதுகே த்வம்
ரங்கேச பாதாம்புஜ ராஜஹம்ஸீம்
பத்யு: ப்ரஜாநாம் அலபந்த பூர்வம்
மஞ்ஜுஸ்வநம் வாஹந ராஜஹம்ஸா:

பொருள் – இரத்தினக்கற்கள் பதிக்கப்பட்ட பாதுகையே! நம்பெருமாளின் திருவடிகளில் நீ ராஜஹம்ஸமாகத் திகழ்கிறாய். உனது இனிமையான நாதத்தின் மூலம், உன்னை உபாஸனம் செய்த ப்ரம்மனின் அன்னங்கள், அழகான குரலைப் பெற்றன போலும்.

Sloka #407

407. anAdhimAyArajanIvashEna
prasvApaBhAjAm prathiBhODhanArhAm
pashyAmi nithyOdhithavAsarasya
praBhAthanAnandhImiva pAdhukE! thvAm

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

Oh Paaduka! I look upon Your sound as the suprabhata-song, indicating a dawn of ever-lasting daytime* (that will never have a sunset!) to which the people having been suffering from a beginningless night of prakriti (or Maya), are woken up. *This signifies Moksha

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

(1) Utthamur Swamy’s anubhavam: Oh PaadhukE! Your Naadham serves as Naandhi ceremony that consists of benedictory verses recited at the beginning of a religious observances. Your Naadham serves as Naandhi and wakes up the jeevan , which is asleep due to the influence of the darkness of MaayA/Prakruthi , which makes the jeevan consider the universe as being outside the Supreme Lord . In this regard, You act as the ever-awake dawn serving as Naandhi recitation through Your Nadham to awaken the jeevan in deep sleep due to the influence of the dark MaayA. You are the NaandhikAri or reciter of Naandhi to help the jeevan wake up and start its journey towards Moksham.

(2) The inner meaning is that Swamy NammAzhwAr ‘s Sri Sookthis help one to develop discriminating knowledge that Jeevan is eternal and its Master is Sriman NaarAyaNan and get set from that knowledge to enjoy the limitless aanandham associated with Mokshaanubhavam .

(3) The jeevans are sleeping away in the night of Prakruthi and are oblivious to their sufferings (MaayA Rajani vasEna prasvApabhAjam ) . The SunAdham of Paadhukais is like the mangala sabdham ( PrabhAdha Naandhi) that wakes up the sleeping (deluded) jeevans and takes them to the Moksham , which is like the eternally bright day ( prathiBhOdhanArham nithyOdhitha Vaasarasya PrabhAtha Naandhimiva)..V.S

407. அநாதிமாயா ரஜநீவசேந
ப்ரஸ்வாபபாஜாம் ப்ரதிபோதநார்ஹம்
பச்யாமி நித்யாதி வாஸரஸ்ய
ப்ரபாதநாந்தீமிவ பாதுகே த்வாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தொடக்கம் என்பதே இல்லாத மாயை போன்றும், எப்போதும் இரவு என்னும்படியாக உள்ளதும் ஆகிய ஸம்ஸாரத்தில் துன்பம் அடைந்தபடி அனைவரும் உள்ளனர். இவர்கள் விழித்துக் கொள்ள வேண்டிய காலை நேரம் என்னும் மோக்ஷத்தை அறிவிக்கும் சுப்ரபாதம் போன்று உனது நாதம் உள்ளது.

Sloka #408

408. shruNOthu rangADhipathi: prjAnA-
mArthaDhvanim kvApi samujjihAnam
ithIva mathvA maNipAdhukE! thvam
mandhapracharaI: mrudhushinjithAsi

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

I very much sumise that You, Oh Manipaaduka! take the Lord slowly along, producing a much too low sound, in an effort to enable the Lord hear a pathetic cry of any being anywhere around.

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

(1)Utthamur Swamy’s anubhavam: Oh PaadhukE! I suspect that You raise a low sound (Naadham) , when You transport ranganAthA because You do not want to drown out the cries of suffering jeevans . It appears that You want to make sure that RanganAthA hears those cries and thereafter respond to them .

(2) Srimath Andavan’s anubhavam: The inner meaning is that Lord RanganAthA protects the jeevan that cries aloud for Him as a result of intense samsAric sufferings as well as the jeevan , which gets exposed samsAric afflictions gradually and cries with a soft voice . Paadhukais of the Lord tread gently so that he Lord can hear the low sobbings of the latter type of jeevan.

(3)Oh PaadhukE! You take gentle steps ( Mandhra prachAram) and make soft sounds (mrudhu sinjithA asi) .Why ? You want Your Lord to hear the muted sobbings of the suffering jeevans (prajAnAm aartha dhvanim SruNvatham ) with out its Naadham stifling them …V.S

408. ச்ரூணோது ரங்காதிபதி: ப்ரஜாநாம்
ஆர்த்தத்வநீம் க்வாபி ஸமுஜ்ஜிஹாநம்
இதீவ மத்வா மணிபாதுகே த்வம்
மந்த ப்ரசாரை: ம்ருது சிஞ்ஜிதாஸி

பொருள் – இரத்தினக்கற்களால் இழைக்கப்பட்ட பாதுகையே! நம்பெருமாளை நீ உன் மீது எழுந்தருளப் பண்ணிக்கொண்டு செல்கிறாய். அப்போது ஒரு சிலர் மிகுந்த வருத்தத்தில் இருந்தபடி நம்பெருமாளிடம் தங்கள் குறைகளைக் கூறக்கூடும். அவர்கள் கூறுவது அவன் செவிகளில் விழாமல் போய்விடுமோ என்று எண்ணி, மெதுவாக சப்தம் எழுப்பியபடி நீ செல்கிறாய்.

Sloka #409

409. anthE mamArthim shamayiShyathasthA
magrEsarANyApathathO murArE:
shramOpapanna: shruNuyAm BhavathyA:
shIthAni pAdhAvani! shinjithAni

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

Oh Paaduka! The end is near. I would be done up. You should give me relief. May I hear Your cool sound, that is heard in advance of the Lord’s advent, at that crucial moment!

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

(1) Utthamur Swamy’s anubhavam: Oh PaadhukE! During my last moment on this earth, I will be weak and will be crying for Your Lord to appear before me. He will respond and rush to my side to allay my anxieties and help me. The Naadham arising from You at that time will precede that of the Lord Himself , whom You will be transporting. The sound of Your Naadham announcing the arrival of the Lord will quench my samsAric sorrows .

(2) Srimath Andavan’s anubhavam: The inner meaning is that the Lord and the AchAryans should make the jeevan happy with their sevai.

(3) The time is the last moment of the jeevan on earth (anthima Kaalam). The jeevan has a lot of physical suffering and mental fears of what is going to happen. Swamy Desikan places himself in the role of that jeevan and prays for the appearnac eof PerumAl to his bed side adorning His PadhukAs to remove his sufferings (aarthim samayishyatha: aapathata: MurAri). Swamy Desikan equates the Naadham originating from the Paadhukais At that time to a cool breeze that banishes the taapam (heat) of those moments….V.S

409. அந்தே மம ஆர்த்திம் சமயிஷ்யதஸ்தாம்
அக்ரே ஸராணி ஆபதத: முராரே:
ச்ரமோபபந்ந: ச்ருணுயாம் பவத்யா:
சீதாநி பாதாவநி சிஞ்ஜாதாநி

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! எனது அந்திம காலத்தில் மிகவும் களைப்புடன் நான் உள்ளபோது, அந்தத் துன்பத்தை நீக்க நம்பெருமாள் மிகவும் வேகமாக ஓடிவருவான். அப்போது அவனுக்கும் முன்பாக ஓடிவரும் உனது இனிமையான நாதத்தை நான் கேட்பேனாக.

Sloka #410

410. svAdhUni rangEshvarapAdharakshE! shrOthraI: pibanthasthava shinjithAni
pachanthyavidhyOpachithAnashEShAnananthargathAnAthmavidha: kaShAyAn

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

Oh Ranganatha Paaduka! Sages destroy the dirt of desires that has grown in one, because of nescience (namely, soul-body confusion), by drinking, through the ears, the delicious drug of Your melodious sound.

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

(1) Utthamur Swamy’s anubhavam: Oh PadhukE ! Evolved souls hear the sweet and melodious sounds raised by You and use them as medicine to cure the ills of samsAram that they are exposed to.

(2) Srimath Andavan’s anubhavam: Oh PaadhukE ! Your naadham generates great aanandham for the ears. Some MahAns are able to hear those delectable Naadhams. That leads them to realize their sorry state as Bhaddha jeevans and drives them towards a sadAchAryan ‘ s Thiruvadi to learn about Tatthva-Hitha-PurushArthams .Their mind Then gets cleared of aj~nAnam and are thus freed from Moksha VirOdhis. The inner meaning is that those who comprehend the Dhivya Sookthis of Swamy NammAzhwAr develop true Jn~Anam and get freedom from all Obstacles that stand in the way of Moksham.

(3) Those who taste the delectable Naadhams of the Paadhukais as they transport the Lord (Tava svAdhUni sinjithAni SrOthrai: Pibhantha: ) banish all attachments totally ( anthargathAn avidhyA UpachithAn aseshAn KashAyAn pachanthi) and get set on their journey to Moksham …V.S

410. ஸ்வாதூநி ரங்கேச்வர பாதரக்ஷே
ச்ரோத்ரை: பிபந்தஸ்தவ சிஞ்ஜிதாநி
பசந்தி அவித்யா உபசிதாந் அசேஷாந்
அந்தர்கதாந் ஆத்மவித: கஷாயாந்

பொருள் – ஸ்ரீரங்கநதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! சிறந்த ருசியுடன் கூடிய உன்னுடைய மருந்து போன்ற நாதங்களை, தங்களை முழுவதுமாக உணர்த்தவர்கள் தங்கள் காதுகளால் பருகுகின்றனர். இதனால் தங்களது அறியாமையால் உள்ளே வளர்ந்துள்ள உலக விஷயங்களின் மீதுள்ள ஆசை என்பதை அவர்கள் எரித்து விடுகின்றனர்.

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