Sloka #721
721. kAlEShu rAGhavapadhAvani! Bhakthinamra:
kAryANi dhEvi! BharathO vinivEdhayamsthE
thvadhrathnabimbithathayApi muhu: svakIyAm
rAjAsanasThithimavEkshya Bhrutham lalajjE
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka Devi! With You ceremoniously seated on the throne, Bharata approaches You with reverence and prostration for instruction and permission (on administrative issues). When he sees his image in You, he feels he has ascended the throne he has scrupulously avoided and he shudders in shame. What a unique moralist, this Bharata!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: So far, Swamy Desikan focussed on ArchA of Lord RanganAtha. Now, he shifts his attention to Vibhava in this and the next two slOkAs.
Swamy Desikan says here: ” Oh Queen! Oh Paadhukais of SrI RaamachandrA ! There were times, when Bharatha with his body bent in devotion to You had to approach You seated on the throne of Raghus. When he approached You thus to address and consult with You on the matters of State, his image was reflected on Your gems. BharathA felt uncomfortable at these times because he felt that he was sitting on the throne by proxy. What a righteous man was BharathA!”
Swamy Desikan celebrates the propriety of BharathA, who felt ashamed even at the thought of his reflection falling on the gems of the PaadhukAs seated on the heriditary throne of the Raghus. Such was BharathA’s distaste to sit on the throne, which in his mind belonged to his elder brother.
2)SrImath Andavan’s anubhavam: In their dreams, the Saadhus might occasionally experience that they have done some thing wrong. Even if it was only a dream, the Saadhus are terrified over that experience, when they wake up.
3) Oh Padhukai protecting the feet of Lord Raaghavan (Raaghava Padhavani)! There are times in which Bharatha bends before the Paadhukias with devotion (Kaaleshu Bhakthi namra: Bharatha:).He is engaged in presenting the affairs of the nation to be taken care of by You (tE kaaryANi vinivEdhayan sann). At those times, his image is seen reflected on Your gems (Thvath rathna BimbhithavAnn). It is just his reflections (Bhimbham) and Bharatha is not sitting on the throne at all and it is only the Paadhukais that are sitting on the throne and ruling the kingdom in the name of Lord Raamachandran as latter’s representative . Bharatha gets uncomfortable recognizing his image over the throne and feels very bad (svakeeyaam rAjAsana sTithim avEkshya muhu: bhrusam lalajjE )…V.S
721. காலேஷு ராகவ பதாவநி பக்திநம்ர:
கார்யாணி தேவி பரத: விநிவேதயம்ஸ்தே
த்வத் ரத்ந பிம்பிததயா அபி முஹு: ஸ்வகீயாம்
ராஜாஸந ஸ்த்திதிம் அவேக்ஷ்ய ப்ருசம் லலஜ்ஜே
பொருள் – இராமனின் பாதுகையே! உனக்கு அந்தந்த காலங்களில் பக்தியினால் வணங்கியபடி, செய்ய வேண்டியவற்றைச் செய்தபடி பரதன் உள்ளான். உன்னிடம் அடுத்த வேலை என்ன என்று விண்ணப்பம் செய்வதற்காக உன் முன்பு பரதன் நிற்கும் போது, உனது இரத்தினக்கற்களில் தனது உருவத்தின் பிரதிபலிப்பைக் காண்கிறான். அதில் தான் ஸிம்ஹாஸனத்தில் உள்ளதை பிரதிபிம்பமாகக் காண்கிறான். இதனைக் கண்டு மிகவும் வெட்கம் அடைந்தான்.
Sloka #722
722. prathyAgathO vijayini praThamE raGhUNAm
vinyasyathi thvayi padham maNipAdharakshE!
rathnoUGhabimbithanishAcharavAnarAm thvAm
pUrvAkshaNasThamiva puShpakamanvapashyan
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Manipaaduka! When the greatest of the Raghus, Sri Rama, returned victorious, he inserted His feet on to You. At that moment, the Rakshasas and the Vanaras standing all around, were found reflected in the rows of gems on You, exactly as all were present in the Pushpaka Vimana previously, thus enabling the people (of Ayodhya) to witness the Vimana scene, re-enacted.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Mani PaadhukE! When the scion of the family of Raghus returned to AyOdhyA after destroying RaavaNa, BharathA united RaamA’s holy feet with You. At that time, the reflections of all the monkeys, bears and asurAs, who accompanied RaamA on the Pushpaka VimAnam were seen on Your many gems. Those at the scene seeing this image thought that You are indeed that aerial chariot (Pushpaka VimAnam) that transported all the retinue of Raama on His journey from LankA to AyOdhyA.
2) SrImath Andavan’s anubhavam: The moment Lord Raamachandra stepped out of the Pushpaka VimAnam with His entourage from LankA, Bharatha united his brother’s feet with the joyous Paadhukais, which was longing for that reunion with its master. All the entourage of the Lord was reflected on the gems of the Paadhukais at that moment. That imagery made the Paadhukais appear like the Pushpaka vimAnam that carried few moments before all the entourage of the Lord.
3)Lord Raamachnadra , the noblest of Raghu vamsam returned from Lanka after His victory over Raavana (Vijayani prathyAgathE RaghUNAm prathama:).He united His feet with His Paadhukais (RaghUNAm PraTamE Thvayi padham vinyasyathi). At that time, the reflections of the assemblage of asuraas and monkeys that accompanied the Lord from LankA are seen on the gems of the Paadhukais( Padham Thvayi vinyasyathi sathi rathnouga Bhimbhitha nisAchara VaanarAm). The citizens of AyOdhyA were waiting to see their Lord unite with His PaadhukAs to symbolize His resumption of duties as their king. The imagery of the monkeys and asurAs on the gems made the people feel that the Paadhukais resembled the Pushpaka VimAnam that carried the entourage of Lord Raamachandran few minutes beforeThvAm poorva-kshaNasTam Pushpakam iva anvapasyan)…(V.S).
722. ப்ரத்யாகதே விஜயிநி ப்ரதமே ரகூணாம்
விந்யஸ்யதி த்வயி பதம் மணிபாதரக்ஷே
ரத்நௌக பிம்பித நிசாசர வாநராம் த்வாம்
பூர்வக்ஷணஸ்த்த்தம் இவ புஷ்கரம் அந்வபச்யந்
பொருள் – இரத்தினக்கற்கள் இழைக்கப்பட்ட பாதுகையே! அரக்கர்களை வென்று திரும்பிய ரகுகுலத்தின் சிகரமான இராமன், உன் மீது தனது திருவடிகளை மீண்டும் வைத்தான். அப்போது அங்கு சுற்றி நின்ற ராக்ஷஸர்கள், வானரர்கள் என்ற பலரும் உனது இரத்தினக்கற்களில் பிரதிபலித்தனர். இதனைக் காணும்போது, இராமன் உன்னைச் சாற்றிக் கொள்வதற்கு முன்பு இருந்த புஷ்பக விமானம் போன்று காணப்பட்டாய் (இலங்கையில் இருந்து இராமனுடன் புஷ்பக விமானத்தில் ராக்ஷஸர்கள், வானரர்கள் போன்ற பலரும் வந்தனர். இதனைக் கூறுகிறார்).
Sloka #723
723. vaIyAkulIm shamayithum jagathO vahanthyA
rakshADhurAm raGhuDhuranDharapAdharakshE!
prAjyam yasha: prachurachAmarabimbalakshAth
prAyasthvayA kabaLitham prathiBhUpathInAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Raghava-Paaduka! You undertook the burden of safeguarding the world’s interest, when a crisis befell (in the form of Ravana’s wicked behavior). When the white chamaras, wafted for You, get reflected on You, it appears as though You swallow the fame of the enemy-kings and that is what is apparent as the white image on You!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Paadhukais of the Lord, who bore the burden of the Raghu vamsam! Many fans are waved in front of You and the reflections of those fans on Your gems appear like the garlands of praise offered by the enemy kings, who were put in their place by Your power of protecting the kingdom from all calamities and agitations.
2) SrImath Andavan’s anubhavam: Oh PaadhukE! When Lord Ramachandra left for the forest, you accepted the responsibilitis to govern a kingless state, which was exposed to great dangers.At the time of Your coronation, lot of the kings and the royal servants waved the ChAmarams (fans made from the white tail hair of Kavari deeers). The reflections of those silver handled chAmarams were seen on the surface of your gems. That imagery reminds the assembled of the swallowing of the glories of the enemy knigs by You.
3) Oh Paadhukais protecting the sacred feet of SrI Raamachandra, who is capable of discharging the royal duites of all the kings of Raghu Vamsam (Raghudhurandhra PaadharakshE)! The people of the world had no one to protect them, when Raamachandran left for the forest to follow His father’s commands and You stepped in remove their worries (Jagatha: vyAkuleem samayithum rakshAdhurAm vahanthyA).The royal attendants waved many chAmarams then to demonstrate their devotion to You. The reflections of those chAmarams were seen on Your gems during that occasion. That imagery of the white chAmarams on the gems made one think that it symbolized Your swallowing in one gulp of the glories of all the enemy kings…(V.S).
723. வையாகுலீம் சமயிதும் ஜகத: வஹந்த்யா
ரக்ஷாதுராம் ரகுதுரந்தர பாதரக்ஷே
ப்ராஜ்யம் யச: ப்ரசுர சாமர பிம்பலக்ஷாத்
ப்ராய: த்வயா கபளிதம் ப்ரதிபூபதீநாம்
பொருள் – ரகு குலத்தினரால் ஆராதிக்கப்பட்ட ஸ்ரீரங்கநாதனின் பாதுகையே! இராமன் கானகம் சென்று பின்னர் இந்த உலகைக் காப்பாற்றும் திறன் உள்ளவர்கள் இல்லாத காரணத்தினால் பெருங்குழப்பம் உண்டானது. அப்போது உலகைத் தாங்கும் பொறுப்பை நீ ஏற்றாய். அப்போது உன்னில் உள்ள இரத்தினக்கற்களில், உனக்கு வீசப்பட்ட சாமரங்களின் பிரதிபிம்பங்கள், பலவாகக் காட்சி அளித்தன. இதனைக் காணும்போது பல எதிரி அரசர்களின் புகழை நீ விழுங்கியது போன்று இருந்தது.
Sloka #724
724. prathidhishamupayAthE dhEvi! yAthrOthsavArTham
thvayi viharaNakAlE bimbithE jIvalOkE
vahasi maNigaNaIsthvam pAdhukE! rangaBharthu:
kabaLithasakalArThAm kAnchidhanyAmavasThAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka Devi! While in a procession, devotees throng from all directions; they get reflected in You. It then looks as though You had swallowed the whole universe, in a manner of the Lord doing so during the deluge and reclining on a fig leaf. (Archa, again)
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh DEvi PaadhukE! When You travel outside with Your Lord, the reflections of the countless number of people joined to worship Your Lord remind one of the stomach of the little child floating on the leaf of a pupil tree at the time of universal deluge (praLayam) . Like Your Lord , You keep them protected in Your stomach made up by Your gems.
Swamy Desikan suggests here that many , many reflections of people thronged to pay their salutations to the Paadhukais are seen on its gems. The containment of these multitude of reflections of people by the gems of Paadhukais remind one of the God child , which swallowed the entire universe for its protection during the deluge and floated calmly on a pupil leaf over the oceans as VaDapathra Saayee.
2) SrImath Andavan’s anubhavam: Oh PaadhukA Devi! During the Uthsavam times at SrIrangam , PerumAL travels on the raaja veedhis of SrIrangam adorning You. The reflections of the assembly of devotees is seen at that time on the surface of Your gems. That sight (the BhimBham) of all the people reflected on You reminds adiyEn of VaDapathra Saayee, who keeps the entire world inside His stomach during the time of deluge.
3)Oh PaadhukA Devi! You transport the Lord of SrIrangam during His festival times around the streets. Many people from all corners have assembled to have the blessings of seeing Your Lord at those festival times( Thvam YaathrA uthsavArTam prathidhisam upayAthE jeeva lOkE viharaNa kaalE). The images of the assembled devotees are seen on the surface of Your gems( tath viharaNa kaalE , maNi gaNai: Thvayi jeeva: BhimBitha:). Those massive reflections of the entire assembly of sevArthis reminds one of the other manifestation of Your Lord as VaDapathra Saayee , when He swallowed in one gulp the entire world and kept it in His stomach for protecting the jeevans from the dangers of praLayam ( maNi ganai: Thvayi BhimBhithE sathi , kaBaLitha sakalArTAm anyAm Rangabharthu: kaanchith avasTAm vahasi)..(V.S).
724. ப்ரதிதிசம் உபயாதே தேவி யாத்ரா உத்ஸவார்த்தம்
த்வயி விஹரணகாலே பிம்பிதே ஜீவலோகே
வஹஸி மணிகணை: த்வம் பாதுகே ரங்கபர்த்து:
கபளித ஸகலார்த்தம் காஞ்சித் அந்யாம் அவஸ்தாம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைதேவியே! ஸ்ரீரங்கநாதன் திருவீதிகளில் ஸஞ்சாரம் செல்வதற்காகப் புறப்பட்டவுடன், அவனை வணங்க அனைத்து திசைகளில் இருந்தும் பல உயிர்களும் வந்து நிற்கின்றன. அவற்றின் உருவங்கள், உன்னில் பதிக்கப்பட்ட இரத்தினக்கற்களில் ப்ரதிபலிக்கின்றன. இதனைக் காணும்போது, ஸ்ரீரங்கநாதன் அனைத்தையும் விழுங்கிய நிலையில் உள்ள தன்மையை நீ காண்பிக்கிறாய் (ப்ரளயகால நிலை) போலும்.
Sloka #725
725. Bhagavathi garudasThE vAhanasThA: surEndhrA-
sthvayi vinihithapAdhE BhUmimEvAshrayanthi
thadhapi charaNarakshE! rathnajAlE thvadhIyE
prathiPhalithanijAngAsthulyavAhA Bhavanthi
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! When the Lord is on Garuda and moves about, other Deva chiefs will also ride on their respective vehicles. But when once the Lord gets down and stands on You, they too stand on the earth, but by being reflected on You, they appear to occupy equal vehicular status with Your Lord!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam:Oh PaadhukE! When Your Lord rode on GarudA, MahEswarA, IndhrA , SubrahmaNyA followed Him on their mounts such as the bull , elephant and peacock respectively. When Your Lord completed His travel and descended from GarudA to unite with You, those that accompanied Your Lord dismounted and stood next to Him. Their reflections were seen on Your many gems at that time and they looked like they were seated again on their mounts. Your gems are their mounts this time though they were only reflections on Your gems. They appear to have mounts of the same size and status. The DevAs, MahEsvarA and SubramanyA appear to assist You in carrying Your Lord.
2) SrImath Andavan’s anubhavam:Oh PaadhukE ! When Your Lord mounts on His Garuda Vaahanam, the assembled DevAs ascend on their own transports to accompany the Lord on anuyAthrA. When Your Lord completes His journey and descends from Garuda, the DevAs descend quickly from their own vAhanams and at that time, the reflections of the entire assembly of DevAs are seen on Your gems. That scene reminds one of the DEvAs resting on You like Your Lord to help You transport Him.
3)Oh CharaNa RakshE! When Your Lord ascends on His transport (Garudan ), then the dEvAs standing near the Lord mount their individual transports ; when Your lord descends from Garudan, the dEvAs step down from their own vAhanams (Bhagavathi GarudasTE sathi, SurEndrA: vAhansTA: — Bhagavathi Thvayi vinihitha paadhE sathi, surEndhrA: bhUmimEva aasrayanthi). The images of the dEvAs are reflected on Your gems at that time and makes the dEvAs look as though the DevAs and Yourself provide the same vAhanam for Your Lord( ThvadheeyE rathnajAlE prathiphalitha nija angA: tulya vAhA: bhavanthi)…(V.S).
725. பகவதி கருட: தே வாஹநஸ்தா: ஸுரேந்த்ர:
த்வயி விநிஹிதபதே பூமிமேவ ஆச்ரயந்தி
தத் அபி சரணரக்ஷே ரத்நஜாலே த்வதீயே
ப்ரதிபலித நிஜங்கா: துல்ய வாஹா பவந்தி
பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! ஸ்ரீரங்கநாதன் கருட வாகனத்தில் வீற்றுள்ளபோது, மற்ற தேவர்கள் தங்கள் தங்கள் வாகனங்களில் அமர்ந்தபடி உள்ளனர். ஸ்ரீரங்கநாதன் உன் மீது திருவடிகள் வைத்து நின்றவுடன், அவர்கள் பூமியை அடைந்துவிடுகின்றனர் (வாகனங்களில் இருந்து இறங்கி விடுகின்றனர்). ஆனால் உனது இரத்தினக்கற்களில் அவர்களின் ப்ரதிபிம்பம் காணப்படுவதால், ஒரே போன்று வாகனம் உள்ளதாகத் தோன்றுகிறது.
Sloka #726
726. svacChAkArAm surayuvathaya: svaprathicChandhalakshyAth
gAhanthE thvAm praNathisamayE pAdhukE! sABhimAnA:
sthrIrathnAnAm pariBhavaviDhoU sruShtimAthrENa dhakshAm
nIchaI: karthum narasaKhamunErUrvashImUrujAthAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The divine damsel Urvashi, born form the thigh of Narayana-muni used to haughtily tease all other women-folk on this score, But the others have an opportunity of hitting back: they enter into You by being reflected on Your lustrous clear surface. They would say: You were once born from the Lord’s thigh. But we have the previlege of entering into and leaving from the Lord’s Paaduka whenever we like!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Following the above slOkams dealing with the reflections of DEvAs, Swamy Desikan shifts his attention now to the reflections of the wives of the dEvAs seen on the gems of the Paadhukais. He says: ” Oh PaadhukE! The most beautiful Urvasi was created by NaarAyaNa Muni from His thigh to humiliate RambhA, who came to destroy His penance. After seeing the beauty of Urvasi , RambhA recognized that her beauty was no match to Uravsi’s and ran away. Urvasi thus helped NaarAyaNa Muni , the friend of NarA. She however did not originate from the most beautiful limb of the Sage. Now , the wives of DevAs wishing to conquer the beauty of Urvasi bow to You . At that time, their images are reflected on Your gems and look as though they were born anew with exquisitely beautiful bodies. Their hopes of entering Your blemishless body to attain blemishless beauty therby seems to have been realized ; further, their new body originates from You and gives them high status compared to Urvasi, who originated from a lowly thigh of a holy Muni.
2)The apsaras ladies (deva sthree:/Sura Yuvathaya:) did not foreget the humilation that they underwent, when they went to disturb the penanace of SrI NaarAyaNa Rishi at BadrikAsramam ( Sura Yuvathaya: saabhimAnA:). NaarAyana Rishi, The friend of Naran created the most beautiful apsaras woman from his thigh (UrujAthA Urvasi) to show how low was the beauty represented by RambhA and others, who came to disturb his penance and humiliated the assembly of apsaras headed by RambhA through the mere creation of Urvasi (Sura Yuvathaya: SaabhimAnA: SthreerathnAm paribhava-vidhou srushtimAthrENa dakshAm Urvaseem chinthayithvA). The humiliated women did not ever forget that and wanted to reduce the beauty of Urvasi compared to them( srushtimAthrENa dakshAm UrujAthAm Urvaseem neechai karthum icchantha: ). How did they plan to achieve this goal ? They tried to enter Your (PaadhukA’s) shiny body (Svaccha aakAram) during the time of their prostration (ThvAm praNithasamayE) before You through their reflections on You (Svaprathicchandha lakshyAth gaahanthE)…(V.S).
726. ஸ்வச்ச ஆகாரம் ஸுரயுவதய: ஸ்வப்ரதிச்சந்த லக்ஷ்யாத்
காஹந்தே த்வாம் ப்ரணதி ஸமயே பாதுகே ஸாபிமாநா:
ஸ்த்ரீ ரத்நாநாம் பரிபவவிதௌ ஸ்ருஷ்டி மாத்ரேண தக்ஷாம்
நீசை: கர்த்தும் நரஸகமுநே: ஊர்வசீம் ஊரு ஜாதாம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! நரன் என்னும் முனிவரின் தோழரான நாராயண முனிவரின் தொடையில் இருந்து தோன்றியவள் என்ற உற்பத்திக் காரணத்தினால் ஊர்வசி என்பவள், மற்ற பெண்களை அவமானப்படுத்தியபடி நின்றாள். அவளது கர்வத்திற்குத் தாழ்மை ஏற்படுத்தும் பொருட்டு தேவலோகப் பெண்கள் உன்னை வணங்கி நின்றனர். அப்போது, தெளிந்த உருவம் கொண்ட உனக்குள் தங்களின் பிரதிபிம்பம் உண்டாகிறது என்ற பெருமையுடன் உன்னுள் புகுகின்றனர்.
Sloka #727
727. svEcChAkELipriyasahacharIm svacCharathnABhirAmAm
sThAnE sThAnE nihithacharaNO nirvishan ranganATha:
sanchAranthE saha kamalayA shEShashayyADhirUDa
sthyakthvApi thvAm thyajathi na puna: svaprathicChandhalakshAth
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
(Oh Paaduka!) The Lord walked to various places, being on You. You were His dear mate all through in all His sports. But when He ascends the Adisesha couch to sport with Mahalakshmi, He indeed leaves You-but can He really leave you? No; He is still with You, being reflected on You!
Special Notes from Sri. U.Ve. V. Sadagopan
1)UtthamUr Swamy’s anubhavam: Oh PaadhukE! RanganAtha moves joyously around from place to place on You during His sanchArams. Duirng these occasions, He enjoys Your company immensely. Your beauty enhanced by Your multihued gems especially appeals to Him . At the end of these sanchArams, He joins His dear Consort, SrI Devi on the bed of AdhisEsha . Even there, He does not really leave Your company. Through His image reflected on Your gems, He is still enjoying Your company by proxy.
2) SrImath Andavan’s anubhavam: The Lord after returning to His aasthAnam and parting company with You joins His consort on the bed of AadhisEsha; He still finds His beautiful body reflected on the gems of His Paadhukai. This makes it look as though the Lord has not really parted company with You (His PadhukAs) even if He has done so to enjoy the company of His divine consort.The inner meaning is that the SadAchAryAs never leave the Lord at any time or under any conditions. Bhagavan also does not ever leave the side of the SadAchAryAs.
3)Before the end of His sanchAram (SanchArAnthE), Lord RanganAthA enjoys the sporting jaunts (SvEcchA keLi) enabled by His dear companion Paadhukais (priya sahachareem), which is beautified by its spotless gems (Svaccha rathna abhirAmam PaadhukAm) and enjoys those enchanting Paadhukais at the very many halts (ThvAM sTAnE sTAnE nirvisan) during the sanchAram. At the end of the day of sportive and most enjoyable sanchAram, the Lord reaches His aasthAnam, parts with the Paadhukais and unties with His Devi( SanchArAnthE ThvAm thyakthvA, RanganATa: KamalayA saha Sesha sayyA adhirooDa:). Even then, He truly does not separate from Your company through the excuse of His reflected image on You , who is standing nearby (sayyA adhirooDOpi svaprathicchandha-lakshyAth puna: ThvAm na thyajathi). Such is His love for Your companionship..(V.S).
727. ஸ்வேச்சாகேளி ப்ரிய ஸஹசரீம் ஸ்வச்ச ரந்த அபிராமாம்
ஸ்தாநே ஸ்தாநே நிஹிதசரணோ நிர்விசந் ரங்கநாத:
ஸஞ்சாராந்தே ஸஹ கமலயா சேஷசய்யாதிரூட:
த்யக்த்வாபி த்வாம் த்யஜதி ந புந: ஸ்வப்ரதிச்சந்த லக்ஷயாத்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! ஸ்ரீரங்கநாதனுக்கு மிகவும் அன்பான தோழியாகவும், தோஷங்கள் இல்லாத இரத்தினங்களால் அழகு சேர்க்கப்பட்டவளாகவும் நீ உள்ளாய். இப்படிப்பட்ட உன்னைச் சாற்றிக்கொண்டு ஸ்ரீரங்கநாதன், பல இடங்களில் ஸஞ்சாரம் செய்கின்றான். உன் மீது தனது திருவடிகளை வைத்தவனாக, தனது விருப்பப்படி லீலைகள் செய்கின்றான். முடிவில் உன்னை விட்டு, ஸ்ரீரங்கநாச்சியாருடன் தனது ஆதிசேஷன் என்ற படுக்கையில் ஏறிய போதிலும், உன்னில் காணப்படும் தனது பிரதிபிம்பம் காரணமாக, உன்னை விட்டுப் பிரியாதவனாகவே ஆகிறான்.
Sloka #728
728. thvAmEvaIkAmaDhigathavatha: kELisanchArakAlE
pArshvE sThithvA vinihithadhrushO: pAdhukE(a)nanyalakshyam
thvadhrathnEShu prathiPhalithayOrnithyalakshyaprasAdhA
padhmABhUmyOrdhishathi BhavathI pAdhasEvAm murArE:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are gracious; clear-natured too. You grant to the consorts, Mahalakshmi and Bhoomi Devi,-who, unlike You, get the previlege of Bhagavat-pada-service only on the Sesha-couch-now gain a constant pada-service, by being reflected in Your gems and having contact with the Feet in all His outings.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam:Swamy Desikan uses the double meaning of the words “Prasaadham ” and “Paadha SevA” in this verse to suggest how the PaadhukAs help SrI Devi and BhU Devi, when the Lord travels. He says: ” Oh PaadhukE! When Your Lord leaves on His travels transported by You, both SrI Devi and BhU Devi miss their wonted pressing services of their Lord’s feet. You recognize their pangs of sorrow over the loss of kaimkaryam. You rise to the occasion and by containing their images on Your gems, You unite them thus with their Lord. Out of Your affection for them, You serve them and unite them to their consort in this vicarious manner. Thus the consorts of the Lord continue their uninterrupted service to the Lord’s sacred feet.
2)SrImath Andavan’s anubhavam:The inner meaning is that the Lord displays more mercy to AchAryAs than to His Devis.
3)During the sportive travel sessions (kELi sanchAra kaalE), of the Lord, He has the sole companionship of the Paadhukais (ThvAm yEkAmEva adhigathavatha: Murari). The two consorts of the Lord stand by the PaadhukAis with undivided attention and see themselves reflected on the bright gems of the Paadhukais (paarsvE sTithvA ananyalakshyam vinihitha dhrusO: thvadhrathnEshu prathiphalithayO: PadhmA-BhUmyO:). This appears to be an effort of Paadhukais to give joy to the two DEvis through the Paadha sEvai of the Lord( PadhmA-BhUmyO: nithya lakshya prasAdhA MurArE:
paadhasEvAm disathi)…(V.S).
728. த்வாம் ஏவ ஏகாம் அதிகதவத: கேளி ஸஞ்சார காலே
பார்ச்வே ஸ்த்தித்வா விநிஹித த்ருசோ: பாதுகே அநந்ய லக்ஷ்யம்
த்வத் ரத்நேஷு ப்ரதிபலிதயோ: நித்ய லக்ஷ்ய ப்ரஸாதா
பத்மா பூம்யோ திசதி பவதீ பாதஸேவாம் முராரே:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தனது உல்லாஸமான ஸஞ்சார காலங்களில் மிகவும் தெளிவாக உள்ள உன்னை மட்டுமே பற்றியவனாக ஸ்ரீரங்கநாதன் ஸஞ்சாரம் செய்கிறான். அப்படி அவன் ஸஞ்சரம் செய்கையில் அவன் அருகில் அமர்ந்தபடி, உன் மீது மட்டுமே தங்கள் கண்களை வைத்து, வேறு எதனையும் பாராமல், அவனது உபயநாச்சிமார்கள் வீற்றுள்ளனர். அப்போது அவர்களின் பிரதிபிம்பங்கள் உனது இரத்தினக்கற்களில் தெரிகிறது. இதன் மூலம், நீ ஸ்ரீரங்கநாதனுக்குச் செய்யும் திருவடி கைங்கர்யத்தை அவர்களுக்கும் அளிக்கிறாய் போலும் (அதாவது, அவர்களும் அந்தப் பாதுகையில் பிரதிபலிப்பதால், அவர்களும் ஸ்ரீரங்கநாதனுக்குப் பாதுகைகள் போன்றே நின்று கைங்கர்யம் செய்கின்றனர்).
Sloka #729
729. EkAmEka: kila niravishathpAdhukE! dvArakAyAm
krIdAyOgI kruthabahuthanu: ShOdashasthrIsahasrE
shuDdhE dhEvi! thvadhupanihithE bimbithO rathnajAlE
BhunkthE nithyam sa Khalu BhavathIm BhUmikAnAm sahasraI:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka Devi! Krishna addicted to sport enjoyed a sixteen thousand damsels at Dwaraka; He taking different forms to please each one. But now He repeats it in a slightly different way; He enjoys You all through, He taking thousands of forms in the form of images of Himself on the numerous gems on You, but You the one on the opposite side!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! The playful Krishna took individual forms to enjoy the company of His sixteen thousand wives at DwarakA each night. At the house of all of His sixteen thousand wives, You were there. Out of His great love for You, He was always with You through His images reflected on Your blemishless jewels. This way , He enjoys Your company in an uninterrupted manner always.
2) SrImath Andavan’s anubhavam:Oh PaadhukE! Just as in KrishNAvathAram, the Lord enjoys You in a multifold manner through His many reflections on Your many gems.
3)At DhwAraka , the Lord interested in srungAra sports (KreeDA-yOgi) took on many bodies through a process of mulitplication (DhwArakAyAm Bhautanussan krutha:) to enjoy His 16,000 wives one by one ( Bahu-tanussann shODasa SthreesahasrE yEkAm yEka: niravisath kila). That sportive KrishNan sees His many forms reflected on the bright gems enmeshed on You ( Sa: SuddhE thvadhupanihithE rathnajAlE BhimBhithassann )and thus enjoys You always by taking on those many forms ( Sa: Tava RathnajAlE BhimBhithassann bhUmikAnAm sahasrai: bhavatheem nithyam bunkthE khalu)..(V.S).
729. ஏகாம் ஏக: கில நிரவிசத் பாதுகே த்வாரகாயாம்
க்ரீடா யோகீ க்ருதபஹுதநு: ஷோடச ஸ்த்ரீ ஸஹஸ்ரே
சுத்தே தேவி த்வத் உபநிஹிதே பிம்பித: ரத்ந ஜாலே:
புங்க்தே நித்யம் ஸ கலு பவதீம் பூமிகாம் ஸஹஸ்ரே
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! துவாரகையின் பதியான க்ருஷ்ணன், இந்த உலகில் பல லீலைகள் செய்தவனாக, யோகியாக, பல சரீரங்களை எடுத்தவனாக, பதினாறாயிரம் பெண்களை, ஒருத்தியை ஒருவனாக நின்று அனுபவித்தான். அப்படிப்பட்ட ஸ்ரீரங்கநாதன் இங்கு உன் மீது இழைக்கப்பட்ட பலவிதமான இரத்தினங்களில், பல பிரதிபிம்பங்களாக நின்று, தனது பல்லாயிரம் உருவங்கள் மூலம், உன்னை அனைத்துக் காலங்களிலும் அனுபவித்து மகிழ்கிறான் போலும்.
Sloka #730
730. haripadhanaKhEShu BhavathI prathiPhalathi thavaIthadhapi
rathnEShu uchithA miTha: padhAvani! bimbaprathibimbathA yuvayO:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You get reflected in the lustrous nails of the Lord’s Feet; the Lord’s Feet get reflected in the gem-set surface of yourself. This is well-nigh appropriate that the Feet and the Paaduka remain in the relation of object and image and vice versa too!
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam:Oh PaadhukE! Your image is reflected in the nails of Your Lord’s feet. Those holy feet are reflected in turn on Your gems. It appears only appropriate that Your Lord’s feet and Yourself are united forever through the tradition of image and counterimage. Swamy Desikan says that the images of the Paadhukais are seen on the Lord’s nails. The gems of the Paadhukais at the same time carry the images of the Lord’s feet .Through this connection, they alternate as image(Bhimbha) and counter-image (Prathibhimbha) for each other.
2)SrImath Andavan’s anubhavam:The inner meaning is that those who are true devotees of the Lord serve both as servants and Masters of each other.
3)Oh PaadhukE! You are reflected on the shiny and radiant nails of the Lord( hE Padhaavani! BhavathI Hari Padha nakhEshu prathiphalathi ). The nails themselves are reflected on Your assembly of gems( yEthadhapi Tava rathnEshu prathiphalathi). It is very appropriate that both of You ( the Lord’s nails and Paadhukais) serve as BhiBham and PrathiBhimBham to each other ( YuvayO: miTa: BhimBhaprathiBhimBathA uchithA)…(V.S).
730. ஹரி பத நகேஷு பவதீ ப்ரதிபலதி தவ ஏதத் அபி ரத்நேஷு
உசிதா மித: பதாவநி பிம்ப ப்ரதிபிம்பிதா யுவயோ:
பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! ஸ்ரீரங்கநாதனின் திருவடி நகங்களை நீ பிரதிபலிக்கிறாய். அவனது திருவடியானது உன்னுடைய இரத்தினங்களில் பிரதிபலிக்கிறது. இப்படியாக நீங்கள் இருவரும் (திருவடி, பாதுகை) பிம்பமும், பிரதிபிம்பமாக உள்ள நிலையானது வெகு பொருத்தமாகவே உள்ளது.
Bimbha-Prathibhimbha Paddathi SampUrnam
பிம்ப பிரதிபிம்ப பத்ததி ஸம்பூர்ணம்
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
