Sloka #891
891. thvarithamupagathAnAm shrImathO rangaBharthu:
thvadhupahithapadhasya svaIrayAthrOthsavEShu
muKharayathi dhiganthAnmuhyathAm thvathprashAsthoU
vihithakusumavruShtirvyAvaGhOShI surANAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The Lord inserts His Feet into You and starts on His random walk as desired. Then flock the Devas to enjoy the Lord, Sri Ranganatha, in great haste since they wish to have clear sight of You, which is possible only now. And they shower flowers and heap praises in great mirth at loud pitch. The noise of the eclat would reach the frontiers of the globe.
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Swamy Desikan states that the DevAs are attached to the PaadhukAs to a degree more than they are to Lord RanganAtha Himself. He says: “Oh PaadhukE ! RanganAtha gets off from You during His festivals to travel on the back of Garuda , HanumAn , horse , elephant et al. The DevAs rush to see You before Your Lord leaves You to ride on the other VaahanAs. The DevAs praise You and raise such a din that their laudatory words are not heard clearly. They shower flowers on You and their eulogies echo at all quarters. It seems that they are concentrating on You alone instead of thinkingabout Your Lord RanganAtha. They rush to see You and are overcome by the experience of worshipping You.
2. SrImath Andavan’s anubhavam: It is uthsavam time at SrIrangam.Lord of SriRangam comes out adorning His PaadhukAs. He travels aroud protected by PaadhukAs and does not worry about the thorns, stones and the ups and downs in the road.His joyous sanchAram assisted by the PaadhukAs is beautiful to watch .The dEvAs and the people of SrIrangam rush to enjoy this vinOdha sanchAram of the Lord facilitated by the PaadhukAs. The dEvAs eulogize the PaadhukAs and their sthOthrams resonate in all directions. There is tumult and din from all those activities generated from the adoration of the PaadhukAs.
3. Lord RanganAtha is saluted here as “SrImatha: Rangabharthu: ” , the Lord of SrIrangam, who is never seperated from His PirAtti . He has entrusted the protection of His sacred feet to the Paadhukais (Thvath upahitha padhasya) and as a result is travelling at uthsava kAlams with no worry to speak off (svaira sanchAram). The dEvas rush to enjoy this joyous and care-free sanchaaram of the Lord made possible by the Paadhukais and eulogize the latter (thvaritham upagathAnAm Thvath prasasthou muhyathAm SurANAm). The dEvAs pour copious showers of flowers at the PaadhukAs to express their joy (SurANAm vihitha kusuma vrushti: ) and loudly proclaim the many auspicious attributes of the PaadhukAis that echos in all directions (vyaavaghOshi diganthAn mukharayathi)….(V.S).
891. த்வரிதம் உபகதாநாம் ஸ்ரீமதோ ரங்கபர்த்து:
த்வத் உபஹித பதஸ்ய ஸ்வைர யாத்ரோத்ஸவேஷு
முகயதி திகந்தாந் முஹ்யதாம் த்வத் ப்ரசஸ்தௌ
விஹிதகுஸும வ்ருஷ்டி: வ்யாவகோஷீ ஸுராணாம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னிடம் ஒப்படைக்கப்பட்ட திருவடிகளுடன் புறப்படுகின்ற ஸ்ரீரங்கநாச்சியாருடன் கூடியவனான ஸ்ரீரங்கநாதன் தனது விருப்பப்படி, எந்தவிதமான தடையும் இன்றி வெகுவேகமாக ஸஞ்சாரம் செய்கிறான். அப்போது உன்னைத் துதிக்கவேண்டும் என்ற மயக்கத்தில் நின்ற தேவர்கள், உன் மீது மலர்கள் தூவி, ஒருவரை ஒருவர் பார்த்து ஆரவாரம் செய்கின்றனர். இந்த ஒலியானது அனைத்துத் திசைகளையும் எதிரொலிக்கச் செய்கிறது.
Sloka #892
892. manasiniyamayukthE varthamAnA munInAm
prathipadhamupayAnthI BhAvanIyakramathvam
shruthiriva nijashabdhaI: pAdhukE! rangaBharthu:
padhamanitharagamyam vyankthumarhA thvamEva
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! Sages see You in their mind, which has been disciplined by Bhakti, continence, regular discharge of karmas etc. You progress step by step in their mental vision. That is reminiscent of the Krama-patha of Veda wherein words come step by step. Indeed You are very much like sruti. As the Vedic words can enlighten one on the nature (Swaroopa) of the Lord’s Feet, You by Your Nada, the melody exhibited in the walking, show with a pointed finger, as it were, the Lotus Feet of Lord Ranganatha!
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Swamy Desikan compares the PaadhukAs here to Vedic recitation known as krama Paatam . In that mode of recitations, the individual words of the Veda manthrAs are united two at a time in succession to preserve the way of proper recitation. Swamy Desikan states that the orchestrated steps of the PaadhukAs are equal to the Krama Paatam in revealing the Lord’s holy feet and their glories. Both the PaadhukAs and the Vedic krama paatam reveal the Lord and His Supreme abode through their deliberate efforts. Swamy Desikan says: Oh PaadhukE ! You stay in the heart lotus of Yogis and through Your every measured step reveal the Lord in the same manner as the VedAs through Krama Paatam reveal the holy feet of Your Lord step by step”.
2. SrImath Andavan’s anubhavam:Oh PaadhukE ! The devotees of the Lord wait eagerly for His arrival made possible by You and therefore praise You with ardour for Your upakAram. During those sanchAram times with Your Lord, You follow closely the steps of the Lord in a measured manner and raise sweet naadham appropriate for the occasion. There is no one better than you to inform the waiting BhakthAs from a distance about the exact location of Your Lord, the speed at which He is travelling and what kind of steps that He is sporting. You follow His kramams in sanchAram in a manner similar to Krama Paatam in VedAs. The kramathvam of the steps of PadhukA transporting the Lord of SrIrangam is compared to the majestic and orderly steps associated with the recitation of Vedams in the Krama Paatam style.
3. You alone are the fittest One to reveal the Vaibhavam of Your Lord’s glories (known only to Vedams) through Your sweet Naadham as You take Him around on His sanchArams and in this activity (ThvamEva Sruthiriva anitharagamyam Rangabharthu: padham nijasabdhai: vyankthum arhA ). You are like Vedam in this matter (ThvamEva Sruthiriva vyankthum arhA ) . You are residing in the heart lotuses of Yogis (Thvam MuneenAm manasi varthamAnA ). At every step , You are beautiful to look at ( Thvam prathipadham bhavaneeya kramathvam). Through each of Your sequential steps , You remind us of the Krama Paatam of the VedAs (Thvam Bhaavaneeya kramathvam upayAnthi )…(V.S) .
892. மநஸி நியம யுக்தே வர்த்தமாநா முநீநாம்
ப்ரதிபதம் உபயாந்தீ பாவநீய க்ரமத்வம்
ச்ருதிரிவ நிஜசப்தை: பாதுகே ரங்கபர்த்து:
பதம் அநிதர கம்யம் வ்யங்க்தும் அர்ஹா த்வமேவ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தெய்வபக்தி, ஆசார்யபக்தி, ஸத்யம், காமக்ரோதம் இல்லாமை, பொறாமை இல்லாமை போன்ற பலவிதமான தன்மைகளுடன் உள்ள முனிவர்களின் மனதில் நீ உள்ளாய். உன்னுடைய ஒவ்வொரு அடியிலும் (பதத்திலும்) கவனிக்கத்தக்க நடையைக் (பொருளை) கொண்டுள்ளாய். இப்படியாக நீ ச்ருதி போன்று இனிமையான சொற்களை உனது நாதங்களால் வெளிப்படுத்துகிறாய். வேறு எதனாலும் விளக்க இயலாத திருவரங்கனின் திருவடிகளை நீயே விளக்கும் தகுதி பெற்றவளாக உள்ளாய்.
Sloka #893
893. avikalanijachandhrAlOkasandharshanIyA
prathikalamupaBhOgyA pAdhukE! rangaBharthu:
mukuLayithumashESham moUkthikajyOthsnayA na:
praBhavasi thimiroUGham poUrNamAsI nishEva
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! Your gold effulgence, flawless and delectable to the eyes is to be enjoyed every moment without intermittence. The full moon too is so charming after having grown digit by digit to reach perfect light. The pearl-lustre from You indeed perfectly produces the similarity with the Full moon, in that it dispels the night-darkness (of our nescience).
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Swamy Desikan compares the PaadhukAs to the night illuminated by the full moon in his verse. He says: ” Oh RanganAtha PaadhukE ! Through Your golden light , You are most enjoyable at all times. With the lustre of Your pearls , You are like the cool rays of the full Moon; Your rays from the pearls drive away the darkness of nescinece just as the full moon drives away the darkness of night”.
2. SrImath Andavan’s anubhavam:The SamsAris are caught up in the dark night of SamsAram and do not find their way due to their overpowering ajn~Anam .They stumble over many things and suffer. The Paadhukai (Swamy NammAzhwAr ) with His dhivya tejas ,compassion and lustre of true Jn~Anam ( Tathva, Hitha , PurushArTa Jn~Anam enshrined in His four SrI Sookthis) banishes the darkness of SamsAram and save us from the horrors of the dark night of SamsAram. The Paadhukai is like the cool and comforting full Moon in this respect.
3.Oh SrI RanganAtha PaadhukE ! Through Your blemishless lustre like that of the new Moon (avikala nija chandra aalOka samdarsaneeya ), You become most beautiful to experience. Through the sukhAnubhavam of You every second (prathikalam upabhOgyA), You are like the radiant rays of the full Moon though the lustre of Your perals (Thvam PourNamAsee nisEva mouktika jyOthsnyA ) and remove all of our ajn~Anam enveloping us as the dark night (moukthika jyOthsnyA na: asEsham timirougam mukuLayithum prabhavasi )…(V.S)
893. அவிகல நிஜ சந்த்ராலோக ஸந்தர்சநீயா
ப்ரதிகலம் உபபோக்யா பாதுகே ரங்கபர்த்து:
முகுளயிதும் அசேஷம் மௌக்திக ஜ்யோத்ஸ்நயா ந:
ப்ரபவஸி திமிரௌகம் பெர்ணமாஸீ நிசேவ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தோஷங்கள் இல்லாத தூய்மையான தங்கத்தால் இழைக்கப்பட்டு (பூர்ணமான சந்த்ரனின் ஒளியால்) நீ மிகவும் அழகாக உள்ளாய். ஒவ்வொரு நொடியிலும் (சந்த்ரனின் கலையிலும்) நீ அனுபவிக்கத்தக்கவளாக உள்ளாய். உனது முத்துக்களின் ஒளி என்ற நிலவு மூலமாக நீ பௌர்ணமி ராத்திரி போன்று நின்று, எங்கள் அறியாமை என்ற இருளை ஒழிப்பதற்கு ஏற்ற வலிமை பெற்றுள்ளாய்.
Sloka #894
894. hamsashrENIparichithagathirhAriNI kalmaShANAm
moULoU shamBhO: sThithimaDhigathA mugDhachandhrAnubaDdhA
rAjnyAmEkA raGhukulaBhuvAm samyagutthArikA thvam
kAlE thasmin kshithimaDhigathA pAdhukE! jAhnavIva
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are very much like the Ganga. Your stroll is pleasantly enjoyed by seers, who are paramahamsas (Sages of Highest Order). The Ganga stream is dominated by swarms of swans. Both remove the dirt of heart and sin. Both reside, so to say, at Siva’s head. You are true pure gold and the Ganga has the company of the moon, (chandhra has both the meanings; gold and moon). Both helped, unaided for the liberation of the royalty (she did for Sagara’s sons; you did for Bharata and the Raghu race). If the Ganga came from the upper worlds to earth (by tapas of Bhagiratha), You came to the land from the forest (by the effort of Bharata).
Special Notes from Sri. U.Ve. V. Sadagopan
1) UthamUr Swamy’s anubhavam: After describing the PaadhukAs as the night united with the full Moon , Swamy Desikan describes them as the phase of the crescent Moon united with GangA . He says: ” You are like GangA decorated by rows of swans (Parama Hamsa Yogis), who appreciate Your flow and movement . You share with GangA the feature of destroying all the sins and like Her, You sit on Maheswara’s head. With Your golden rays (Moon’s rays), You uplifted all the scions of the race of Raghu and descended from Sathya lOkam ( world of BrahmA ) and reached AyOdhyA just like GangA did. In all these respects, You resemble the sacred river GangA.”
2. SrImath Andavan’s anubhavam: The vyApAram (activities) of the holy river GangA is compared to the vyApAram of Paadhukais here . Lord’s Paadhukais accompanied SrI RanganAthan from the world of Brahma (Sathya Lokam) on its journey to AyOdhyA at the request of King IshvAku of Soorya Kulam. On its way, the Paadukais were worshipped by Parama Hamsa Yogis. Lord Maheswaran carried those Paadhukais of His Lord on His head and became freed of His dhOshams. After arriving at AyOdhyA, you and Your Lord accepted the AarAdhanam by the kings of Raghu vamsam. In all these activities, You remind adiyEn of the vyApArams of GangA river, which arose from Sathya lokam, descended from deva lOkam to BhU Lokam in response to the powerful penance of Raaja Rishi, BhagIrathar. During the descent to BhU lokam , GangA Devi was worshipped by the Parama Hamsa Yogis, removed the sins of all who bathed in Her, occupied the matted locks of MahEswaran along with the crescent Moon and entered PaathALa lOkam via BhU lOkam to moisten the ashes of Sagara puthrAs and bring them back to life first and then enter Svarga lOkam.
3. Oh PaadhukE ! Thou art like the sacred GangA river, which flowed swiftly to Earth from BarahmA’s world as a result of the powerful penance of Raaja Rishi BhagIrathar ( Thvam Jahneeva tasmin KaalE kshithim adhigathA ). On the way, GangA river performed many deeds that resemble Your activities as You accompanied Your Lord from Brahma Lokam to AyOdhya at the request of King IshvAku. Similar to GangA, Your swift and delectable sanchAram was enjoyed by the Raaja SanyAsis and worshipped by them ( Hamsa srENee parichitha gathi: ) .You removed the sins of all, who worshipped You (KalmashANAm hariNee) like GangA removed the sins of those, who took bath in Her. You stayed on the head of MahEswaran, the dear devotee of Your Lord just like GangA, who rests on the matted locks of Sambhu ( SambhO; MouLou sTithim adhigathA ). Like the GangA river that coexists with the crescent Moon on the locks of MahEswaran ( mugdha chandra anubhaddhA GangA iva) , You are associated with the Gold on You…(V.S)
894. ஹம்ஸ ச்ரேணீ பரிசித கதி: ஹாரிணீ கல்மஷாணாம்
மௌளௌ சம்போ: ஸ்திதிம் அதிகதா முக்த சந்த்ர அநுபத்தா
ராஜ்ஞாம் ஏகா ரகுகுல புவாம் ஸம்யக் உத்தாரிகா த்வம்
காலே தஸ்மிந் க்ஷிதிம் அதிகதா பாதுகே ஜாஹ்நவீவ
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அன்னப் பறவைகள் போன்ற ஸாதுக்களால் வணங்கப்பட்ட ஸஞ்சாரம் கொண்டுள்ளாய். அனைத்துவிதமான பாவங்களையும் நீக்குகிறாய். சிவனுடைய தலையில் அமர்கின்ற இருப்பை அடைந்தாய். அழகான தங்கத்துடன் கூடியவளாக உள்ளாய். ரகுகுலத்தின் அரசர்கள் அனைவரையும், வேறு எந்தத் துணையும் இல்லாமல் கரை ஏற்றி, உயர்ந்த கதி அளித்தாய். இப்படியாக நீ கங்கையைப் போன்று இந்தப் பூமியை அடைந்தாய்
விளக்கம் – கங்கையில் அன்னங்கள் உலவும்; ஸஞ்சாரம் என்பது கங்கையில் ப்ரவாஹம்; சிவனின் தலையில் கங்கையும் உள்ளது; பாவங்கள் நீக்குதல் கங்கைக்கும் இயல்பு.
Sloka #895
895. svacChAkArAm shruthisuraBhithAm svAdhuBhAvOpapannAm
mArgEmArgE mahithaviBhavam pAdhukE! thIrthaBhEdhaI:
shIthasparshAm shramavinayinIm gAhathE mandhamandham
krIdAlOla: kamalanilayAdhatthahasthO yuvA thvAm
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! The Lord putting His feet into You may be compared to His getting into a holy water stream like Kaveri to enjoy water-sport with Mahalakshmi.
You have a clean spotless, lustrous appearance. You smell Vedic fragrance. You are sweet, delectable and fit for enjoyment. You are treated to homage and hospitality, on Your way, by holy savants for Your great stature. Being coold, You are a pleasant outfit to the Lord. By wearing You, the Lord feels relieved, so to say, of his fatigue and tiredness. When He descends into the stream with the Lord taking the hand of the consort, Mahalakshmi, and when He wears You, He evinces great pleasure, loses Himself in the enjoyment and so He does it very slowly, deliberately in a tardy manner.
Like You, the stream water is crystal clear, without any colour or impurity; rivers like the Kaveri have been praised by Srutis (say in Aghamarshana-sookta). On the way, it has many bathing ghats. It is cool enough to remove our sultriness-even that, which results from Tapatraya.
The perennial Youth taking Mahalakshmi’s hand gets down slowly.
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: After describing the PaadukAs as GangA, Swamy Desikan states that the Lord’s wearing of the PaadhukAs is equivalent to His play in water to amuse Himself. Your Lord is thrilled to enter in to Your cool waters to have water sport. You have all the attributes of the mighty river like CauvEri and GangA . Swamy Desikan says in this context : ” Oh PaadhukE! Lord RanganAtha enters Your cool inside just as He is going to engage in His favorite water sport. You are like a cool and fatigue-removing stream of water or river, which is pure and celebrated by the VedAs and having ghats designed by the ancient AchAryAs. Lord RanganAtha enjoys entering in to You assisted by the lotuses , which greet Him with their hands”.
2. SrImath Andavan’s anubhavam:Oh PaadhukE ! The eternally young RanganAthan (Nithya yuvA ) is given the hand lift by the lady residing in the Lotus flower ( Kamala nilayaa dhatta hastha: ) to start His sanchAram for engaging with Her in his water sports. For that sanchAram, He enters His sacred feet inside You, which is cool toexperience and is protective against the thorns and hardships of the road. He places His sacred feet in You with great affection and expectation of SukhAnubhavam during the forthcoming sanchAram to the banks of river Cauvery .
3. SrImad Andavan’s nine fold intrepretation of the assembly of words ( samabhivyAhAram ) in this slOkam is one of the most beautiful commentaries. The assembly of the following four words is the object of the nine fold commentary by SrImadhyAdhi AaakUr ANDavan (HH SrI SrinivAsa MahA Desikan ) at the behest of SrImadhyAdhi NammANDavan ( HH TherazandhUr ANDavan). That masterly commentary on the assembly of four words: ” KreeDAlOla: Kamala-nilayA dhatthahasthO yuvA ” will be taken up seperately.
The Paadhukais are saluted by Swamy Desikan as the One with clear svaroopam ( svaccha AakAram ), redolent with the fragrace of Vedam (Sruthi SurabhithAm/Veda ParimaLam) , with attributes that are most enjoyable to experience (SvAdhu-bhAva upapannAm ), cool to touch ( Seetha sparsAm ), remover of fatigue of SamsAram ( srama vinayineem) and having the glories of being saluted by many PuNYa PurushAs during the sancharam from one place to the other (maargE maargE theerTabhEdhai: mahitha vibhavAm). The Lord desirous of Jala Krredai (kreeDA lOla:) travels to the banks of Cauvery on His Paadhukais after placing His sacred feet inside them delicately (mandham mandham gaahathE ) out of respect for the Vaibhavam of His Paadhukais (Swamy NammAzhwAr)…(V.S).
895. ஸ்வச்ச ஆகாராம் ச்ருதி ஸுரபிதாம் ஸ்வாதுபாவ பந்நாம்
மார்க்கே மார்க்கே மஹிதவிபவாம் பாதுகே தீர்த்தபேதை:
சீத ஸ்பர்சாம் ச்ரம விநயிநீம் காஹதே மந்தமந்தம்
க்ரீடாலோல: கமலநிலயா தத்தஹஸ்தோ யுவா த்வாம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! மிகவும் தெளிந்த ரூபம் கொண்டுள்ளாய். வேதங்கள் மூலம் வாஸனை அளிக்கப்படுகிறாய். சிறந்த சுவையுடன் உள்ளாய். நீ ஸஞ்சாரம் செல்கின்ற வழி எங்கும் பல ஆசார்யர்களால் கொண்டாடப்படுகிறாய். குளிர்ந்த தன்மையுடன் உள்ளாய். உன்னை அடைந்தவர்களின் துன்பங்களையும் களைப்பையும் நீக்குகிறாய். இப்படியாக காவேரி போன்று பல தன்மைகளில் ஒத்திருக்கும் உன்னுடன் விளையாடி மகிழ ஸ்ரீரங்கநாதன் ப்ரீதியுடன் உள்ளான். அவன் ஸ்ரீரங்கநாச்சியாரால் திருக்கரங்கள் மெதுவாகப் பிடித்து விடப்பட்டு, உன்மீது மெதுவாக இறங்குகிறான் (காவேரியில் ஜலக்ரீடை செய்ய இறங்குகிறான். காவேரி போன்றே தன்மைகள் கொண்ட பாதுகையையும் தரித்துக்கொள்கிறான்).
Sloka #896
896. aBhyasthyanthyO: kramamanupamam rangaBharthurvihArE
sThAnE sThAnE svarapariNathim lamBhithasthatthadharhAm
paryAyENa prahithapadhayO: pAdhukE! shruthyudhAra:
shinjAnAdha: sPhurathi yuvayO: shrunkalAbanDharamya:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! When the Lord holds You and walks, each one of Your steps, alternately resembles the Veda-Krama-patha. As the swara varies in the Vedic recitation, as Udatta-Anudatta, Your Paaduka-step sound too varies as You step on a pit or a mound. It goes on a chain-like melody strain in both cases.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Earlier in the 892nd verse , Swamy Desikan compared the PaadhukAs to Krama Paatam way of rendering the VedAs . He says: ” Oh PaadhukE ! When Lord RanganAtha moves about assisted by You , He takes one step after the other . The sounds generated during those step-wise movements are never the same because of the variations of the elevations of the earth. In this regard, Your sounds are similar to the sounds of the VedAs , which are never repetetive because the intonations (SwarAs) are constantly changing even if the same word repeats itself in a manthrA “.
2. SrImath Andavan’s anubhavam:Oh PadhukE! When Your Lord goes on SanchAram and adopts different gathis (movements ) such as the gait of a lion ( Simha Gathi ), elephant gait ( Gaja gathi) , tiger gathi (SaardhUla Gathi), Bull gathi (Vrushabha gathi) and Serpent gathi (Sarpa gathi), UyyAra nadai, You replicate it in tune with those movements. The bells on You generate various plesant ensemble of naadham that is delightful to listen to. The sequential movement of each of You as a pair remind one of the two Veda PaarAyaNa ghOshtis following the Lord responding to each other. One ghOshti has samhithA paarAyaNam and that is followed by the other ghOshti reciting krama paatam of the same passage. The difference is only in the Svarams that change in the two versions. It is like a chain made up of sequential links.
3.The topic is about the beauty of the sweet naadham (SruthyAdhAra: sinjAnAdha: ) raised by the gems inside the yanthrikA (Toe hold ) of the PaadhukAs; latter respond to the different gaits relating to the SanchArams of the Lord in a sequential manner through their own naadha kramam . That reminds one of a beautifully constructed chain made of individual links ( ramya: srungalA-Bhandha iva sphurathi )…(V.S).
896. அப்யஸ்யந்த்யோ: க்ரமம் அநுபமம் ரங்கபர்த்து: விஹாரேண
ஸ்தாநே ஸ்தாநே ஸ்வர பரிணதிம் லம்பித: தத்ததர்ஹாம்
பர்யாயேண ப்ரஹித பதயோ: பாதுகே ச்ருத்யுதார:
சிஞ்ஜாநாத: ஸ்புரதி யுவயோ: ச்ருங்கலா பந்தரம்ய:
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகைளே! ஸ்ரீரங்கநாதனின் ஸஞ்சார காலத்தில் ஒப்பில்லாத அடிவைப்பை மீண்டும் மீண்டும் செய்கிறீர்கள். ஒன்று மாற்றி ஒன்றாக, ஒருவர் மாற்றி ஒருவராக அவனது திருவடிகளைச் செலுத்தியபடி உள்ளீர்கள். ஒவ்வொரு இடத்திலும் அந்தந்த இடத்திற்கு ஏற்ப ஸ்வரத்தின் மாறுபாட்டை உங்கள் நாதங்களில் காண முடிகிறது. இப்படியாக செவிக்கினிய உங்கள் நாதம், சங்கிலிப் பிணைப்பு போன்று அழகாக உள்ளது.
விளக்கம் – இங்கு க்ரமபாடம் கூறப்படுகிறது. முதல் இரண்டு பதங்களையும் முதலில் படிக்கவேண்டும். அடுத்து இரண்டாவது, மூன்றாவது பதங்கள்; மூன்றாவது, நான்காவது பதங்கள் என்று படிப்பது க்ரமபாடம் ஆகும். அதாவது “அப்யஸ்ஸந்த்யோ: க்ரமம்”, “க்ரமம் அநுபமம்”, “அநுபமம் ரங்கபர்த்து:”, ”ரங்கபர்த்து: விஹாரே” என்று படிப்பதாகும். இத்தகைய சங்கிலி போன்ற பாராயணம் போன்று ஸ்ரீரங்கநாதனின் நடையழகு உள்ளது என்கிறார்.
Sloka #897
897. AsannAnAm dhivasamapunarnakthamApAdhayanthI
sPhIthAlOkA maNiBhiraBhitha: prANinAmasthadhOShA
prahvaIrjuShtA vibhuGhanivahaI: pAdhukE! rangaBharthu:
pAdhAmBhOjE dhishathi BhavathI pUrvasanDhyEva kAnthim
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! You are like Dawn. You create the day for those who resort to You, sealing the night of samsara once for all. For the Day You have thus created there is no end, to lead to a night! The Devas worship You as Brahmanas worship the Dawn (by Sandhyopasana). As the dawn and sunrise blossom a lotus, You give a lustre of bloom to the Lord’s Feet-Lotuses.
[The Sandhya here referred to is the unique dawn after Samsara. The Day is Moksha with unending bliss. We may place all sadhacharyas in a par with the Paaduka for bringing the ‘dawn’ to us].
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! When dawn comes , the light of sun spreads. The defects associated with the darkness of the night disappear. Righteous people worship therefore the dawn as the harbinger of auspicious events. Dawn also opens up the lotus flowers and makes them shine . All of these features are incorporated in You . Hence , I consider You as the dawn (sandhyA ) that enhances the beauty of the Lord’s lotus feet.
2. SrImath Andavan’s anubhavam: Oh PaadhukE ! You confer on those , who perform prapatthi to You for the sole purpose of mOksham the blessings of the day without the apperance of the dark night of samsAram. There are no more births and deaths , no more puNyams and Paapams no more sukham and dukkham for them. That is the equivalent of the bright day without ensuing dark night. Your dayA eliminates links with bodily existence forever. Your bright rays from your gems are like a visEsha poorva sandhya ( Udhaya kaalam ) generating lustre all around and removing all dhOshams as well as granting prapannAs freedom from the cycles of births and deaths.
3. The PaadhukAs cause the destruction of the night of nescience for those, who seek its refuge ( aasannAnAm prANinAm apunarnaktham divasam aapAdhayanthee). The day filled with the lustre of true Jn~Anam (Jn~Ana PrakAsa divasam) is born. Oh PaadhukE! You are surrounded by the assembly of such blessed souls , who have acquired such a true Jn~Anam (prahvai: vibhudha: nivahai: jushtAm Bhavathee poorvasandhyEva vilasathi). That extraordinary poorva sandhyA associated with Your blemishless lustre enhances the sObhai of the lotus that is Lord RanganAthA’s sacred feet..(V.S).
897. ஆஸந்நாம் திவஸம் அபுந: நக்தம் ஆபாதயந்தீ
ஸ்பீதா லோகா மணிபிரபித: ப்ராணிநாம் அஸ்ததோஷா
ப்ரஹ்வை: ஜுஷ்டா விபுதநிவஹை: பாதுகே ரங்கபர்த்து:
பாத அம்போஜே திசதி பவதீ பூர்வ ஸந்த்யேவ காந்திம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னை நெருங்கி வந்தவர்களுக்கு மறுபடியும் அறியாமை என்னும் இரவு வராமல், பகலை உண்டாக்கியபடி உள்ளாய். உனது இரத்தினக்கற்களின் ஒளி மூலம் அனைத்து திசைகளிலும் ப்ரகாசம் ஏற்படுத்துபவளாக உள்ளாய். மக்களின் தோஷங்கள், பாவங்கள் என்னும் இரவை நீங்குபவளாக உள்ளாய். தேவர்களின் கூட்டத்தால் வணங்கப்பட்டவளாக உள்ளாய். இப்படியாக உதய கால வேளை போன்றுள்ள நீ, ஸ்ரீரங்கநாதனுடைய திருவடிகளில் தாமரை மலரின் மலர்த்தியை ஏற்படுத்துகிறாய்.
Sloka #898
898. ramyAlOkA laLithagamanA padhmarAgADharOShTI
maDhyE kshamA maNivalayinI moUkthikavyakthahAsA
shyAmA nithyam harithamaNiBhi: shArngiNa: pAdharakshE!
manyE DhAthurBhavasi mahilAnirmithoU mAthrukA thvam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Lord’s Paaduka! Brahma perhaps keeps You as an ideal model on hand to serve as a precedent for creation of perfect women. Good look (Your lustre); excellent walking gait (the same in Your case); a thin waist (being narrower in the middle); ruby -like nether and upper lips (having rubies to represent lips); having bangles of gems (being made of gems); perennial youthfulness (being always dark in colour due to the emeralds)-are the parallel features.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh PaadhukAs of SaarangapANi ! I consider You as the essential and fundamental source from which Brahma creates the women of this world. You lend many of Your features to give femininity to the created women. You have a pleasant appearance that is desirable to look at; You have a pleasing gait; Your lips are red with Your rubies; You are slender in Your waist region; You have the gems that form Your bangles and have a charming smile originating from Your pearls; You are ever youthful due to the emeralds on You and stay as shyAmA (youthful). With all these features , it is no wonder that BrahmA created women in your mold.
2. SrImath Andavan’s anubhavam:Swamy Desikan recognizes and pays tribute to the Utthama Sthree LakshaNams and srEshta PathivrathA lakshaNams in the Paadhukais . The inner meaning is that Paadhukais (Swamy NammAzhwAr ) has all these nithya yuvathi lakshaNams such as nithya sObhai ( external lustre , Brahma tEjas) , sraddhA , bhakthi , viswAsam ( pathivrathA lakshaNams with Lord as the Purushan ). These are also SadAchArya LakshaNams .
3. Nithya sabdham enshrined in the third line of the slOkam is very important in this slOkam. Examples of the importance of this “nithya sabdham ” as it relates to SadAchArya LakshaNams are :
a) nithyam ramyAlOkA : External ( bodily ) lustre arising from internal bliss (Brahma tEjas) .
b) nithyam laLithagamanA : defect-free anushtAnams as per AchArya UpadEsam , bhakthi , sraddhA , MahA VisvAsam and freedom from egotistic attitudes and dispassionate way of going about karmAs .,
c) Nithya PadhmarAgadharOshtee: Being an enjoyable one through gentleness of speech and excellence in aathma guNams.
d) nithyam madhyE KshAmA : Amidst all these auspicious guNams, the possesion of modesty ( bhavyam).
e) Nithyam maNivalayinee: Possessing as jewelery (aabharaNams) the Sri Sookthis of PoorvAchAryAs , AdhyAthma Saasthrams.
f) Nithyam moukthikavyakthahAsA : being with smile welcoming all as a result of friendliness to all.
g) nithyam shyAmA HarimaNibhi: As a result of the conquest over desire , anger et al , their minds are still and they display eternal youth and beauty ( nithya youvanam and soukumAryam ) and are free from diseases and bodily blemishes.
898. ரம்ய ஆலோகா லளித கமநா பத்மராக அதரோஷ்டீ
மத்யே க்ஷாமா மணிவலயிநீ மௌக்திக வ்யக்தஹாஸா
ச்யாமா நித்யம் ஹரிதமணிபி: சார்ங்கிண: பாதரக்ஷே
மந்யே தாது: பவஸி மஹிளா நிர்மிதௌ மாத்ருகா த்வம்
பொருள் – சார்ங்கம் என்ற வில்லை உடைய ஸ்ரீரங்கநாதனின் பாதுகையே! மிகவும் அழகிய தோற்றத்தைக் கொண்டவளாக, மெதுவான அழகிய நடையைக் கொண்டவளாக, பத்மராகக் கற்களின் சிவந்த தன்மையால் அழகான உதடுகள் கொண்டவளாக, நடுப்பாகத்தில் (இடை) சிறுத்தவளாக, இரத்தினக்கற்களின் கூட்டம் என்ற வளையல்கள் அணிந்தவளாக, முத்துக்கள் போன்ற அழகான சிரிப்பைக் கொண்டவளாக, பச்சைக்கல் மூலம் என்றும் யுவதியாகத் தோற்றம் அளிப்பவளாக நீ உள்ளாய். இப்படியாக நான்முகன் உத்தமப் பெண்களைப் படைக்க உதவுகின்ற மாதிரி உருவமாக (model) நீ உள்ளாய் என்று எண்ணுகிறேன்.
Sloka #899
899. sThithvA pUrvam kvachana BhavathI BhadrapITasya maDhyE
rathnOdhanchathkiraNanikarA rangiNa: pAdharakshE!
vyAkIrNAnAm nrupathivirahAddhEvi! varNAshramANAm
nUnam sImAviBhajanasaham nirmamE sUthrapAtham
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Ranganatha-Paaduka Devi! There was anarchy in the (Kosala) country when You ascended the throne. You it was, who by means of rays from gems, enforced, as it were, strict demarcation lines with a thread, so that each Varna (caste) and each Asrama (stage in life) was contained within boundaries, there occuring no mingling.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Devi ! Oh RanganAtha PadhukE !When You were ruling the kingdom of AyOdhyA from Your throne at NandigrAm , the rays of Your gems served as sutra pAtam or the dividing thread to demarcate the rules of the four aasramams like celibacy, wedded state, forest life and renunciation. It also established and maintained the rules of priestly, ruling, commercial and laborer’s classes. Those rays made sure that no anarchy resulted from the slipping of ancient established rules by Bhagavath Saasthrams.
2. SrImath Andavan’s anubhavam: This slOkam focusses on Sath SampradhAya siddha Saasthreeya niyamanam and Saasthra SthApanam by the Paadhukais (Swamy NammAzhwAr) at the time, when King DasaraTa had ascended to Svargam and Raama was away in the forest to fulfil the pledge made to His father.There was slipping of SarIra and Aathma dharmams in AyOddhi and arAjakam( lawlessness) crept in to AyOdhyA. SampradhAya Parisuddhi instructed by the Bhagavath Saasthrams is some thing that should not slip and the Lord’s property, the Saathvika Janams have to be protected from the ill effects of such deplorable deviations. Saasthraic rules have to be reestablished. That is what the Paadhukais did during its reign as the representative of Lord Raamachandra , when He was away in the forest as an exile. Through the spreading lustre of its gems, the Paadhukais banished lawlessness and slippage from Sath SampradhAyam and reestablished Saastrams and anushtAnams.
3. Oh SrI RangarAja PaadhukE ! You are resplendent with the ascending kaanti of the bright rays originating from Your multicolored gems ( Thvam rathna udhanjath kiraNa nikarA ). There was a time , when King DasaraTaa had ascended to Svargam and Raamachandran was in the forest , You had to return to AyOdhyA to encounter the kinglessness there and to restore the VarNAsrama dharmams , which had got mingled (nrupathi virahAth vyAkeerNAnAm varNam aasrama seemA vibhajana saham SoothrapAtham nirmamE ). You sat on the throne of the kings of Raghu vamsam and straightened out the anomalies that had crept in (Poorvam kvachana samayE Bhadhrapeetasya madhyE sTithvA vyAkeerNAnAm varNa aasrama seemA vibhajana saham soothrapAtham nirmamE ). Soothra pAtham means the demaracation of the injunctions based on SaasthrAs to prevent them from being mixed up and cause all kinds of harms. It is like holding a thread to provide clear boundaries of each varNam and aasramam …(V.S).
899. ஸ்தித்வா பூர்வம் க்வசந பவதீ பத்ர பீடஸ்ய மத்யே
ரத்ந உதஞ்சத் கிரண நிகரா ரங்கிண: பாதரக்ஷே
வ்யாகீர்ணாநாம் ந்ருபதி விரஹாத் தேவி வர்ணாச்ரமாணாம்
நூநம் ஸீமாவிபஜந ஸஹம் நிர்மமே ஸூத்ரபாதம்
பொருள் – ஸ்ரீரங்கநாதனின் திருவடிகளைக் காப்பாற்றும் பாதுகையே! இராமன் கானகம் சென்றபோது, அரசன் இல்லாத காரணத்தினால் அயோத்தியில் வர்ணங்களும், ஆச்ரமங்களும் (வர்ணம் = அந்தணன், க்ஷத்ரியன், வைசியன், சூத்திரன்; ஆச்ரமம் = ப்ரஹ்மசர்யம், க்ரஹஸ்தம், வானப்ரஸ்தம், ஸந்யாஸம்) எந்தவிதமான பிரிவும் இல்லாமல் ஒன்றுடன் ஒன்று கலந்து நின்றன. அப்போது உனது இரத்தினக்கற்களின் மூலமாக எழுகின்ற ஒளியானது, நூல் போல் நின்று, அந்த வர்ணாச்ரமங்களைச் சரியான எல்லையுடன் பிரித்து வைத்தன. இதனை நீ செய்தாய் போலும்.
Sloka #900
900. mAtharmanjusvanapariNathaprArThanAvAkyapUrvam
nikshipthayAm thvayi charaNayO: pAdhukE! RangaBharthu:
thvayyAyattham kimapi kushalam jAnathInA prajAnAm
paryAptham thanna Khalu na BhavathyAthmanikshEpakruthyam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Mother Paaduka! When You are placed at the Lord’s Feet (by the Aradhaka), You generate a tender melodious sound. You evidently speak to the Lord in these terms: “I am being surrendered. My Swarooppa, the burden of my protection, the fruit of the act are all Yours (Lord’s). I have no other refuge. You alone ought to rescue me.” This is in fact the appeal-sentence crucial to Prapatti. For all beings in the world, who have realized that the wealth and welfare of all are vested in You (verse 4), then what is there to do further? Yours cannot be said inadequate.
Special Notes from Sri. U.Ve. V. Sadagopan
1) UtthamUr Swamy’s anubhavam: Oh Mother PaadhukE! When You are presented at the holy feet of RanganAtha, a pleasing sound originates from You. When AchAryAs or people present You, they seek the benefit of fruits from the act of self-surrender (Aathma nikshEpam or Bhara nyAsam or aathma svaroopa samarpaNam ) for their disciples or themselves. The act of Prapatthi is fulfilled in this manner. You become the means to achieve their goals . You intervene with Your Lord and help the people obtain the fruits of that Prapatthi.
2. SrImath Andavan’s anubhavam: This slOkam is about Prapatthi Vishayam (Subject of Prapatthi) and AchArya anugraham. Swamy Desikan visualizes the occasion, when the Paadhukais are presented to Lord RanganAtha by the archakAs prior to His sanchaaram for the benefit of the people of the world (Loka KshEmArTam ). The Paadhukais acquire then the sambhaNdham with the sacred feet of the Lord; all those, who had sought the protection of the auspicious Padhukais are blessed with sarva kshEmams through that sambhandham . Moksham is a natural consequence to those PrapannAs, who had performed prapatthi at the SadAchAryan’s Thiruvadi through the power of that SadAchAryan’s sambhandham to our Lord.
3. Oh PaadhukE caring like a Mother ( Maatha: PaadhukE ) ! You have uttered softly and sweetly the Prapatthi vaakyams at the sacred feet of Lord RanganAthA (Rangabharthu: charaNayO: manju svana pariNatha PrArTanA-vAkyam). That PrArTanA Vaakyam is to request the all merciful RanganAtha to accept the Svaroopa , RakshaNa bharam and RakshaNa Phalam and includes all the five angams of Prapatthi ( Aanukoolya Sankalpam , PrAthikoolya varjanam , KaarpaNyam , MahA VisvAsam and Gopthruva VaraNam ).Through the sambhandham and relationship with You , the prapanna jeevans attain Bhagavath PrApthi and MokshAnugraham.They become included in the AchAryan’s prapatthi as a result of the aathmAthmeeya SamarpaNam . All boons relating to Moksha siddhi ( kimapi kusalam) comes under Your control (Thvayi aayattham).This knowledge is considered adequate by those , who have performed Prapatthi unto You ( Thvayi aayattham jaanatheenAm prajAnAm paryAptham na bhavathi na:)…(V.S).
900. மாதர் மஞ்ஜுஸ்வந பரிணத ப்ரார்த்தநா வாக்ய பூர்வம்
நிக்ஷிப்தாயாம் த்வயி சரணயோ: பாதுகே ரங்கபர்த்து:
த்வயி ஆயாத்தம் கிமபி குசலம் ஜாநதீநாம் ப்ரஜாநாம்
பர்யாப்தம் தத் ந கலு ந பவத்யாத்ம நிக்ஷேப க்ருத்யம்
பொருள் – இந்த உலகைக் காப்பாற்றும் தாய் போன்ற பாதுகையே! உன்னை ஸ்ரீரங்கநாதனின் திருவடிகளில் ஸமர்ப்பிக்கின்றனர். அப்போது நீ, ”என்னை இனி நீ காக்க வேண்டும், வேறு கதி இல்லை”, என்று உனது இனிய நாதங்கள் மூலம் ஸ்ரீரங்கநாதனிடம் ப்ரபத்தியைச் செய்கிறாய். இந்தச் செயல் மூலம் தங்களது அனைத்து நன்மைகளும் இனி பாதுகை மூலவே கிட்டிவிடும் என்று அறிகின்ற மக்களுக்கு, நீ செய்த பரஸமர்ப்பணமே போதுமானதாக ஆகிறது (தனியாக நாம் அனுஷ்டிக்க வேண்டியதில்லை என்று எண்ணுகின்றனர். அதாவது, நமக்காக பாதுகையே ப்ரபத்தி செய்துவிடுகிறாள்).
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
