30. Chithra Padhathi
Note: Unlike other sections, wherein import, interpretation and other aspects of rhetoric are important, here in Chitra Paddhati, the letter, the sound, the syllable are more important.
Sloka #911
911. prathiShTAm sarvachithrANAm prapadhyE maNipAdhukAm
vichithrajagadhADhArO viShNuryathra prathiShTitha:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
I surrender unto the Paaduka, which is the abode of all wonderful things; on which the Paaduka stands firm, the Lord, who is the very foundation for all worlds of a variety of kinds of mysterious phenomena.
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: This verse illustrates AnuprAsa Chitram, which uses alliterations and repetition of similar leters, syllables or sounds. Swamy Desikan uses “Pra”( Pratishititham and PrapadhyE ) and ” Vi ” (Vichithram and VishNu ).
Swamy Desikan says that the world is full of wonders.The basis for this wonderful and multifacetted world is VishNu and He is firmly established in the PaadhukAs as Lord RanganAtha/SrIman NaarAyaNa. adiyEn surrenders unto those VishNu PaadhukAs, where the wonder of wonders (SrIman NaarAyaNan) is rooted.
2. SrImath Andavan’s anubhavam: Swamy Desikan salutes here the Paadhukais of Lord RanganAtha, who is the abode of all chithrams for the boon of Moksham. Swamy points out that the powerof the Paadhukais to grant such a noble and gigantic boon arises from the reality of the PaadhukAs keeping within itself comfortably the sacred feet of the Lord, who is the basis (aadhaaram/support) for all the worlds and who is the grantor of MOksham . By keeping Him under its influence, Paadhukai is able to deliver the boon of Moksham to those, who seek its refuge. The situation is the same with SadAchAryAs, who have the Lord under their control/aadheenam ( SvAdheenam).
3. “Sarva chithrANAm prathishtAm MaNi PaadhukAm prapadhyE” is the first group of words . The next set is : ” Yathra vichithra jagath aadhAra: VishNu: Pratishtatha:”
In the first group of words, the gem-studded Paadhukai is recognized as the home of all chithrams(the captivating multi-hued lustre arising from the MaNi Paadhukais). Swamy Desikan offers His Prapatthi for the release from the bonds of SamsAram and to gain Moksham (Bhagavath PrApthi). Swamy Has MahA VisvAsam in the power of the Paadhukais to grant Him Moksham. Why does He think( believe) so? Swamy Desikan is convinced of the fact that the Paadhukais hold firmly the sacred feet of the Lord inside them; further the Paadhukais to respond favorably since any prayer addressed to them is answered by the Moksham-granting Lord’s feet ensconced comfortably inside them. The Lord’s indwellership in all objects and His status as the sole grantor of Moksham is emphasized here.
30. சித்ர பத்ததி
குறிப்பு – இந்தப் பத்ததியில் உள்ள ச்லோகங்களில் பலவிதமான சித்ரங்கள், பலவிதமான வியக்கவைக்கும் வாக்ய அமைப்புகள், முன்பின் சேர்க்கவல்ல வரிகள் போன்றவை உள்ளன.
911. ப்ரதிஷ்டாம் ஸர்வசித்ராணாம் ப்ரபத்யே மணிபாதுகாம்
விசித்ர ஜகத் ஆதார: விஷ்ணுர் யத்ர ப்ரதிஷ்டித:
பொருள் – பலவிதமான வியக்கவைக்கும் விஷயங்கள் கொண்ட இரத்தினமயமான ஸ்ரீரங்கநாதனின் பாதுகையை நான் சரணம் அடைகிறேன். இந்தப் பாதுகையில் அல்லவோ பலவிதமான வியக்கவைக்கும் தன்மைகள் கொண்டவனும், உலகங்களுக்கு ஆதாரமாக உள்ளவனும் ஆகிய ஸ்ரீரங்கநாதன் நிலையாக நிற்கிறான்?
Sloka #912
912. shruNu thE pAdhukE! chithram chithrABhirmaNiBhirviBhO:
yugakramaBhuvO varNAn yugapadhvahasE svayam
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! I shall tell You an interesting feature about You. The Lord is well known to have the complexions, white, yellow, green, and black, respectively, in the four yugas. But You have all the colours on You at the same time.
Special Notes from Sri. U.Ve. V. Sadagopan
1. UtthamUr Swamy’s anubhavam: Swamy Desikan joins artha chithram known as apasabdhAbasa chithram and requests the PaadhukAs to hear this Chithra paddhathi . When one hears the word “SruNutE (SruNu tE ) ” used in this slOkam, one would think that the word “SruNOthi” should have been used instead. This potential confusion between what is being stated and what should perhaps be there is called apasabdham. Therefore, this strange situation is described as an
aabhAsam (ApasabdhAbhAsam).
Swamy Desikan observes here : “Oh PaadhukE ! Please hear the chitra Paddhathi that I have composed in Your honor. Also, please hear about this unusual situation about You! You possess something that the Lord Himself does not possess. He has one color for each of the four yugAs of the Universe (Krutha, TrEthA , DhvApara and Kali) . During each of these four YugAs, His divine body’s color changes from Krutha yugA’sWhite to red in TrEthA to golden in DhvApara and to Black in Kali. Your Lord displays just one color in each of these four yugAs, whereas You demonstrate many colors in the same yugA through Your multicolored gems. This Your Lord can not do!
2. The miracle of the PaadhukAs exceeding the Lord in its display of many colors in the same Yugam is the subject here to celebrate the glory of the PadhukAa (Swamy NammAzhwAr). The great AchAryan like Swamy NammAzhwAr removes the Yuga Vaishamyam and instructs us on the easy to practise means ( sulabhOpAyam ) of SaraNAgathy in every yugam. BhagavAn in contrast has to devise unique aarAdhana prakArams (methods) that are suitable for each of the Yugams in deference to the Yuga Vishamyam (disparities of each yugam). Thus Padhukais (Swamy NammAzhwAr as the merciful AchAryan ) is unique and excells the Lord.
3. Swamy Desikan addresses the Paadhukais and requests it to “see” its varNa chithrams . Instead of using the word “pasya ” to see , Swamy Desikan uses the word “SruNu “, which has the meaning of “hear “. VyAkaraNa Saashtram supports the use of “SruNu ” ,where ” Pasya” is meant. The PaadhukA is of Suddha SatthvA form and for such forms, one sensory organ can serve as another sensory organ. This has been cited to defend the use of “SruNu” in place of ” Pasya”. Lord’s orderly changes in color during successive yugams ( VibhO: yuga kramabhuva: varNAn ) to display four seperate colors is outdone by the Paadhukais , which displays multiple colors at the same time (kramabhuva: varNAn yugapath svayam vahasi).
912. ச்ருணு தே பாதுகே சித்ரம் சித்ராபி: மணிபி: விபோ
யுகக்ரம புவோ வர்ணாந் யுகபத் வஹஸே ஸ்வயம்
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னை பற்றிய வியக்கவைக்கும் செய்தியைக் கேட்பாயாக! ஒவ்வொரு யுகத்திலும் ஒவ்வொரு வர்ணம் எடுத்துக்கொள்ளும் ஸ்ரீரங்கநாதனின் நிறங்களை நீ பலவிதமான இரத்தினங்கள் மூலம், ஒரே யுகத்தில் வெளிப்ப்படுத்துகிறாய்.
விளக்கம் – எம்பெருமான் க்ருத யுகத்தில் வெண்மை, த்ரேதா யுகத்தில் சிகப்பு, துவாபர யுகத்தில் பொன்னிறம், கலியுகத்தில் கருப்பு என்று காணப்படுகிறான். பாதுகையில் உள்ள இரத்தினக்கற்களில் இந்த நிறங்களைக் காணலாம்.
Sloka #913
913. surAsurArchithA DhanyA thungamangaLapAlikA
charAcharashrithA mAnyA rangapungavapAdhukA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Ranganatha-Paaduka possesses an affluence extraordinary-i.e., the affluence meant by service to the Lord. Devas and Asuras pay homage to it. Paaduka is also capable of safe-guarding our things auspicious. All movables and immovables cling to it. The Paaduka is worshippable to all.
Special Notes from Sri. U.Ve. V. Sadagopan
Seven verses of SrI RanganAtha PaadhukA Sahasram have been identified by our AchAryAs for worship on the seven days of the week by the ladies of the house to bring auspiciousness to their families. This verse has been identified for worship on THURSDAYS . Ladies should draw the Dhvichatushkara Chakra Bandham formed by three circles and two squres with Lord RanganAthA’s Paadhukais at the epi-center . Between the 2nd and the innermost circle , the two intersecting squares are found in this Bhandham. This slOkam should be recited in front of that yanthram (kOlam)with bhakthi, while meditaing on the glories of the Lord’s Paadhukais.
This chithra slOkam ( 913) is set in a pattern (Bhandham) known as gOmoothrikA Bhandham . There are 32 letters in this verse starting with “Su ” and ending with “kaa”. The first and second lines have a symmetry of 16 letters. There is a pattern of relationship between the individual letters in the first and the second lines. The genius of Swamy Desikan in creating symmetries and echos of sounds is abundantly displayed here.The split of the 16 letters in each of the two lines and their sound symmetries to yield the gOmuthrikA Bhandham is shown below. Each letter in DevanAgari aksharam has to be put in 16 squares for the two lines to fully appreciate the genius of our AchAryan to generate pleasing acoustic echos & lofty meanings:
Su–raa–su—- raa—archi-thaa dha-nyaa tu–nga ma-nga-La paa-li-kaa
cha-raa–cha–raa—-asri-thaa maa-nyaa Ra-nga pu-nga–va paa-dhu-kaa
1) UtthamUr Swamy’s anubhavam: Oh RanganAtha PaadhukE ! Thou art worshipped by the DevAs and their cousins , the asurAs. Thus worshipped, You (the PaadhukAs) protect all auspiciousness in the world and are honored for that upakAram . You (The PaadhukAs) have the distinct feature of housing all the sentient and insentient beings and perform that noble duty of protecting the auspiciousness.
2) SrImath Andavan’s anubhavam:The PaadhukAs are worshipped by the chieftains among the DevAs and AsurAs. They confer on them KshEmam . They are full of Iswaryam and blesses those, who seek refuge with all auspiciousness. When one views the chara and achara roopams on the PaadhukAs painted for decoration purposes,one is reminded of the Viswa roopam of the Lord, where He protects all the worlds ( Sentients and insentients ) by keeping them in His body. The PaadhukAs of the Lord of SrIrangam is equivalent to Him in all aspects and are celebrated by the world for these glories.
3) The Lord’s PaadhukAs are worshipped by both DevAs and AsurAs( SurAsurArchitha). It has the bhAgyam of joining with the Lord’s sacred feet , serves Him and enjoys Him through that kaimkaryam and becomes “DhanyA “. It protects all auspicousness that are at the top ( Tunga MangaLa pAlikA). The PaadhukAs are sought as refuge by all chEthnams and achEthanams ( present on them as carved images) : ” CharAchara aasrithA “. These PaadhukAs of Lord RanganAthA are celebrated by one and all for these reasons ( Ranga Pungava PaadhukA maanyA ) ….(V.S).
913. ஸுரா ஸுரா ஆர்சிதா தந்யா துங்கமங்கள பாலிகா
சராசர அச்ரிதா மாந்யா ரங்க புங்கவ பாதுகா
பொருள் – தேவர்களாலும் அசுரர்களாலும் பூஜிக்கப்படுபவள்; அனைத்து ஸம்பத்துகளும் நிறைந்தவள்; மிகவும் சிறந்த சுபங்கள் அனைத்தையும் காப்பவள்; நடப்பன, நிற்பன என்ற பலவற்றாலும் அடையத்தக்கவள் – இப்படிப்பட்டவளான ஸ்ரீரங்கநாதனின் பாதுகை அனைவராலும் கொண்டாத்தக்கவள் ஆவாள்.
விளக்கம் – paduka sahasram-chapter30-drawings.pdf என்பதில் காண்க.
Sloka #914
914. padhmEva mangaLasarithpAram samsArasanthathE:
dhurithakshEpikA BhUyAth pAdhukA rangaBhUpathE:
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
May the Paaduka-which is like Mahalakshmi, in rendering a stream of auspices continuous, in terminating the continuous samsara cycle and in extirpating all sins-be ever for us, for our good!
Special Notes from Sri. U.Ve. V. Sadagopan
This slOkam is set in a chithra pattern known as ” GooDa chathurTam “. Here all the letters of the fourth line ( ” PaadhukA Ranga BhUpathE: ) are scattered and hidden across the previous three lines of the SlOkam :
PadhmEva Mangala–sarith
Paaram samsAra–santhathE:
dhuritha–kshEpikA bhooyAth
PAADHUKAA RANGABHOOPATHE:
The fourth line consists of 8 letters : Paa, dhu , Kaa ( Paadhukaa) , ra, nga , bhU , pa and tE: ( Ranga BhUpathE:).
Let us locate now these 8 letters in the other lines sequentially.
The Letter “Paa” is found in the second line beginning in the word ” Paa-ram). The letter ” dhu” is found in the third line starting with ” dhu-ri-tha–” . Thus the three letters constituting the first word “Paa-dhu-kaa” are accounted for in the other lines.
The rest of the five letters of the 4th Paadham are found in the following word: “Ra-nga-bhU-pa-tE: ” The first letter “ra” is found in the middle ofthe word in the second line :” Sam-sa-RA “. The second letter “nga” of the fourth line is found in the first line of the slOkam amidst the word ” Ma-NGA–La “. The third letter “bhU” is found in the third line of the slOkam, where one comes across”bhU-ya-th “. The fourth letter of the last line is “pa” . This letter is found in the second line in the first lime : ” Pa-dh-mE-va”. The fifth letter of the fourth line (Chathurtham ), “tE: ” is hidden at the end of second line in the word : ” Sam-ta-tE: ”
Thus Swamy Desikan created this slOkam with GooDa ChathurTa Chithram to salute the Lord’s Paadhukais.There are also Chithrams like GooDa Prathamam , where the letters found in the first line are scattered hidden in the other three lines of the slOkam.
1) UtthamUr Swamy’s anubhavam: Swamy Desikan says here that the PaadhukAs of Lord RanganAtha share all auspicious attributes of SrI RanganAyaki , the consort of the Lord . These shared attributes are: (1) Removal of all sins instantaneously (2) Putting an end to the cycles of births and deaths and (3) being the NECTARINE flood of all auspiciousness for its devotees.
2) SrImath Andavan’s anubhavam: Paadhukais of the Lord resembles MahA Lakshmi ( Sri RanganAyaki) in (1) granting its aasrithAs ( those who seek refuge) l the flood of auspiciousness breaking both the banks (2) being the end of samsAra pravAham ( it protects aasrithAs from the fierce flood of SamsAram) and (3) by removing all of our sins.
The inner meaning is that we should pray to SrI RanganAyaki , SadAchAryAs and the Paadhukais for gaining the fruits of the first three PurushArTams ( Thrivarga Phalan ) like Dharmam, arTam and Kaamam as well as “apavargaphalan” of Moksham. All the sins standing in the way of attaining these two kinds of Phalans are removed by worshipping SrI RanganAyaki, SadAchAryAs and the Paadhukais of the Lord.
3) The prayer is : May the PaadhukAs of the Lord of Srirangam be like MahA Lakshmi/SrI RanganAyaki ( Ranga BhUpathE: PaadhukA PadhmEva BhUyAth ). Which way should the PaadhukAs resemble SrI RanganAyaki ? They should destroy our sins quickly like Her ( Dhuritha kshEpikA bhUyAth ). They should be like the flood of auspiciousness like Her ( MangaLa sarith bhUyAth). They should be like Her in being the end for the recurring cycles of births and deaths ( SamsAra santhathE: Paaram)…(V.S).
914. பத்மேவ மங்கள ஸரித் பாரம் ஸம்ஸார ஸந்ததே:
துரித க்ஷேபிகா பூயாத் பாதுகா ரங்க பூபதே:
பொருள் – சுபங்கள் என்பது ஆறு போன்று ஓடி வருவதாவும், ஸம்ஸாரத்தின் எல்லை போன்று உள்ளதாகவும் ஸ்ரீரங்கநாதனின் பாதுகை உள்ளாள். அவை ஸ்ரீரங்கநாச்சியார் போன்று நம்முடைய பாவங்களை நீக்கவேண்டும்.
விளக்கம் – இங்கு உள்ளது பூதசதுர்த்தம் என்னும் சித்ர சப்தம் ஆகும். ”பாதுகா ரங்க பூபதே:” என்பதில் உள்ள ஒவ்வொரு எழுத்தும் மற்ற பதங்களில் இருந்து அமைக்கப்பட்டவை ஆகும்.
Sloka #915
915. ananyasharaNa: sIdhannananthaklEshasAgarE
sharaNam charaNathrANam ranganAThasya samshrayE
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
I have no hope of help other than the Paaduka. I suffer in the ocean of grief, wich is endless. I surrender unto that Paaduka.
Special Notes from Sri. U.Ve. V. Sadagopan
The Chithra style used in this SlOkam is known as “NirOshtyam “. The letters used in this slOkam do not make contact with the two lips. Recitation here does not need any help from the lips. The slOkam is :
ananya SaraNas-seedhan anantha klEsa saagarE
SaraNam charaNa-thrANam RanganAthasya SamsrayE
In the pronunciation of the two words of this slOkam, “thrANam” and ” Sam ” in SamsrayE , one will use the two lips for pronunciation , if they are articulaled with the ending “imm”. However if one follows the rules of grammar and articulate as anusvaram, only the nasal portion instead of the lips will be involved. That would be the way to pronounce these two words according to NirOshtya chitra patteren.
1) UtthamUr Swamy’s anubhavam: I who suffer so much from the afflictions caused by the ocean of SamsAra have no other recourse other than to seek RanganAthA’s PaadhukAs as upAyam. Hence, I surrender unto them to rid myself of
all these limitless sufferings “.
2) SrImath Andavan’s anubhavams: adiyEn is drowning in the fierce ocean of SamsAram from time immemorial due to the misfortune of not being blessed with PaadhukA Sambhandham. To escape from this horrible fate, adiyEn seeks the Paadhukais of the Lord of Srirangam as my upAyam for the Pahalan of MOksham.
The inner meaning is that the samsAra klEsam can be banished only by BhagavAn. Bhagavath sambhandam results from AchArya ( PaadhukA ) anugraham and sambhandham.The upAyams other than AchArya anugraham will not be effective in getting us across the ocean of SamsAram.
3) SamsAraic aflfictions are limitless ( anantha klEsa: SamsAra: ) . Being caught in the terrors of SamsAram is like being lashed by the fierce waves of SamsAric ocean and running the risk of drowning at any time ( SaagarE Seedhan ) . One who has not sought the help of SrI RanganAtha PaadhukAs ( ananya saraNa: ) drowns in SamsAric ocean . To avoid this calamity and to overcome this misfortune , adiyEn seeks as UpAyam , the PaadhukAs of Lord RanganAtha , which protect His sacred Thiruvadis( ananya SaraNa: RanganAthasya CharaNa thrANam SaraNam samsrayE)—( V.S).
915. அநந்ய சரண: ஸீதந் அநந்த க்லேச ஸாகரே
சரணம் சரண த்ராணம் ரங்கநாதஸ்ய ஸம்ச்ரயே
பொருள் – வேறு எந்தவிதமான கதியும் இல்லாமல் ஸம்ஸாரம் என்ற துன்பக் கடலில் மூழ்கியபடி உள்ள நான், ஸ்ரீரங்கநாதனின் பாதுகையைச் சரணம் என்று அடைகிறேன்.
விளக்கம் – இன்கு உள்ளது நிரோஷ்ட்யம் என்ற சப்தசித்ரமாகும். உ, ப, ம, ஒ போன்ற எழுத்துக்கள் உதடுகளால் உச்சரிக்கப்படவேண்டியவை. இவற்றுக்கு ஓஷ்ட்யம் என்று பெயர். இவை இல்லாமல் இந்த ச்லோகம் அமைந்துள்ளது.
Sloka #916
916. prathiBhAyA: param thatthvam biBhrathI padhmalOchanam
paschimAyAmavasThAyAm pAdhukE! muhyathO mama
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Paaduka! I pray that You bring to my vision, the para-tattva, the Supreme Lord, with lotus eyes, at the last moment of my life, when death will stare at me, when I will be senseless and in a swooned state.
Special Notes from Sri. U.Ve. V. Sadagopan
This slOkam is set in the chithra poetry type known as “KriyA Vanchana prahELikaa”. KriyA padham refers to the verb, which connects the subject and object in a sentence. When the verb is hidden , it is called KriyA Vanchanam. The playful and artistic use of KriyA Vanchanam is known as KriyA vanchana prahELikaa . The word vanchana PrahELikaa means a game of cheating . Swamy Desikan uses the word “PrathibhAyA: ” in this slOkam , which is in the sixth case. This word looks like a yEka vachanam and makes us wonder, whether the verb is missing. Actually , PrathibhAyA: here means,
please appear before me and thus fulfils the function of the verb. This is an example of the KriyA Vanchana prahEhlikA style of Chithra poetry :
” PrathibhAyA: param tatthvam Bhibrathee Padhma-lOchanam
paschimAyAmavasTAyAm PaadhukE muhyatO mama ”
1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! During my last moments on this earth , please appear before me , who is deluded and bless me with Your vision representing the high principle of Yours based on Your Lord with the red lotus-like eyes.
2) SrImath Andavan’s anubhavam: Oh PaadhukE! during my last moments in life , my limbs will cease to function one by one and my mind will get deluded.During those anthima kAlam, please appear before my mind with Your beautiful form, which carries the lotus eyed Lord , who destroys all SamsAric thApams! (Although the prayer is to PaadhukA to appear at the last moments of one’s life, the prayer is addressed to the Lord as well since, the PaadhukA is never without its Lord).
3) Oh PaadhukE ! You carry (Thvam Bhibrathi) the Lord , who is the Supreme Tatthvam (Param Tatthvam) and who has the eyes with the color of freshly blossomed lotus (Padhma lOchanam) . During my last moments (parisramAyAm avasTAyAm) , when my mind will be confused ( muhyatha: mama ) , Oh PaadhukE ! You should appear before me ( with Your Lord)! —(V.S).
916. ப்ரதிபாயா: பரம் தத்வம் பிப்ரதீ பத்மலோசநம்
பச்சிமாயாம் அவஸ்தாயாம் பாதுகே முஹ்யதோ மம
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! அனைத்திற்கும் மேலான பொருளை, தாமரை போன்ற கண்கள் கொண்ட ஸ்ரீரங்கநாதனை நீ எழுந்தருளப் பண்ணிக்கொண்டு, மரணகாலத்தில் மயக்கம் அடைகின்ற என் முன்பாக, ப்ரத்யக்ஷமாக நிறுத்த வேண்டும்.
விளக்கம் – இந்த ச்லோகத்தில் க்ரியாகுப்தம் என்ற சித்ர சப்தம் உள்ளது. இங்கு ப்ரதிபா என்ற முதல் பதம் காண்க. இது பெயர்ச்சொல் ஆகும். இதன் பொருள் – புதிய விஷயங்களை உடனடியாக உணரும் புத்திகூர்மை என்பதாகும். இதுவே முதல் பதமாக உள்ளது. இதனைக் கண்டவுடன் இந்த ச்லோகத்தில் வினைச்சொல் இல்லையே என்ற வியப்பு தோன்றும். ஆனால் இதுவே வினைச்சொல்லாகவும் கையாளப்பட்டுள்ளது. இதற்கு “நேரடியாக வருவாய்” என்ற பொருள் உள்ளது.
Sloka #917
917. yAma: shrayanthi yAm DhatthE yaIna yAthyAya yAccha yA
yA asya mAnAya yaI vAnyA sA mAmavathu pAdhukA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
May that PAADUKA protect me-
Which Vishnu takes up,
Which bears Vishnu on itself,
Which moves about because of Vishnu
Which is for Vishnu
Which originated from Vishnu for His purpose,
Which secures a respectability for Vishnu,
Which is attainable to us from (at) Vishnu
Special Notes from Sri. U.Ve. V. Sadagopan
Summary of UtthamUr Swamy’s special comments : This slOkma is set up in the chithra poetry type known as ” Vivakshitha anEka naama vachanam ” style. AnEka nAma Vanchanam means the deception ( illusion) caused by the inability to split the phrases in to their many forms through the clever use of the seven case terminations defined by the rules of the Sanskrit grammar.
Swamy Desikan uses the first letter of the alphabet “A ” denoting VishNu and uses all of its seven vibhakthis (case terminations) successively. This type of use of the seven vibhathis makes anyone stumble except Swamy Desikan, when they attempt to split the verse in to individual words with appropraite meanings and ascending vibhakthis. The unique genius of Swamy Desikan is abundantly seen in this slOkam construction in front of Lord RanganAtha in the late hours of the night as he races towards completion of the 1008 slOkams of SrI RanganAtha PaadhukA Sahasram :
yAma: srayathi yAmm dhatthE yaina yAthyAya yAccha yaa
yA sya mAnAya yai vaanyA saa maamavathu PaadhukA (917)
The proper split of words is as follows: ” (Yaamm A : srayathi ) ,(Yaa Amm dhatthE ), (Yaa yEna yaathi) , (aaya Yaa) , (aath), (cha), (yaa) , (Yaa asya maanAya), (yaa ya vaanyA) ithi padhacchEdha:
The fundamental principle behind this slOkam is the statement ” akArENOchyathE VishNu: SarvalOkEswarO Hari: ” (i-e) VishNu is represented by the letter ” A” and He is the Supreme Lord of all the worlds . The difficulty in splitting the first two words of the slOkam ( Yaama: srayathi) is an illustration of this chithra category of poetry recognized as “Vivakshitha anEka nAma vanchanam” . The split of “Yaama: srayathi ” in to meaningful combination of ” Yaam A: srayathi ” is not at all obvious in the beginning . Same situation is experienced in the remaining section of this verse to fit the rules of this type of chithra poetry.
1) UtthamUr Swamy’s anubhavam: What VishNu reaches out to , Which supports VishNu , which is moved by VishNu, which becomes VishNu , Which becomes the possession of VishNu , Which appeared from VishNu , Which is of utmost value to VishNu , which can be obtained from VishNu , May the pair of that AkAra Vachyan’s PaadhukAs protect adiyEn !
2) SrImath Andavan’s anubhavam:Oh PaadhukE ! I am of limited intellect (aj~nan) and have no resources to protect myself ( akinchanan). I have become your object of protection (aasrithan). You on the other hand have the Svaroopam , Sthithi and vyApAram dedicated to Your Lord alone. As a result , your Lord is very pleased with You and holds You dear to Him. You are indeed blesed. Please bless me with Tathva Jn~Anam and Bhagavath PurushakArathvam.
3) NigaNDu states: ” AkaarO VishNu vAchaka: “. The letter “A ” stands for VishNu. All the seven cases of “A” , the VishNu Vaakyam are hidden in the seven words of this SlOkam :
a) A: yAmm srayathi = The Lord , who adorns the PaadhukAs during His sanchAra Kaalam.
b) Yaa Am dhatthE = The Paadhukai , which carries the Lord
c) Yaa ( PaadhukA ) yaathi = the Paadhukai which is enabled to travel wit Him by the Lord
d) Yaa aaya = The PaadhukA , which is for the exclusive use of the Lord
e) Yaa aath = The PaadhukA , which originate from Him
f) Yaa asya MaanAya = The PaadhukA , which is for His PoojA as a SamarpaNa vasthu
g) Yaa yE vaanyA = The PaadhukA , which is the most fit for devotion to the Lord
All the seven cases ( Vibhakthis) are thus connected to the Lord. May those Paadhukais of the Lord having its Svaroopam, Sthithi and vyApAram/Pravrutthi protect adiyEn ( Saa tadhadheena PaadhukA Maam avathu )!
917. யாம: ச்ரயதி யாம் தத்தே யைந யாத்யாய யாச்ச யா
யாஸ்ய மாநாய யை வாந்யா ஸாமாம் அவது பாதுகா
பொருள் – எவளை ஸ்ரீரங்கநாதன் ஸஞ்சார காலத்தில் அடைகிறானோ; எவள் ஸ்ரீரங்கநாதனைத் தாங்குகிறாளோ; எவள் ஸ்ரீரங்கநாதனால் ஸஞ்சாரம் செய்கிறாளோ; எதவள் ஸ்ரீரங்கநாதனுக்காகவே உள்ளாளோ; எவள் ஸ்ரீரங்கநாதனிடமிருந்து தோன்றியவளோ; எவள் ஸ்ரீரங்கநாதனுக்கு பூஜையின்போது ஸமர்ப்பிக்கப் படுகிறாளோ; எவள் ஸ்ரீரங்கநாதனிடத்தில் பெறத்தக்கவளோ – அந்தப் பாதுகை என்னைக் காக்க வேண்டும்.
விளக்கம் – ”அ” என்னும் பதம் எம்பெருமானைக் கூறுவதாகும். இந்தப் பதத்தின் ஏழு வேற்றுமைகளையும் இந்த ச்லோகத்தின் காணலாம் (ஸ்ரீரங்கநாதனால், ஸ்ரீரங்கநாதனுக்காக, ஸ்ரீரங்கநாதனின் போன்ற ப்ரயோகங்கள்).
Sloka #918
918. charyAna: shoUripAdhu! thvam prAyaschithEShvanutthamA
nivEshyasE thatha: sadBhi: prAyaschitthEShvanutthamA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Lord’s Paaduka! You are unexcelled in moving the Lord to bestow grace on us. We are committing sins continuously and the unexcelled procedure of atonement and expiation for sins is a contemplation on You. Hence Sadhus probably always keep You in their hearts, You of undiminished Sri! (The interpretations of anuttama are included in the above gist).
Special Notes from Sri. U.Ve. V. Sadagopan
Paadha vritthi Yamakam Chithra formation
Yamakam refers to the repetiton in the same slOkma of words or syllables similar in sound but different in meaning , a kind of rhyme. The two paadhams have similar endings with the cluster of words ” PrAscchitthEshvanutthamA “: CharyA na: SouripAdhu thvam prAyascchitthEshvanutthamA nivEsyasE tatha: sadhbhi: prAyascchitthEshvanutthamA (918)
1) UtthamUr Swamy’s anubhaavam: Oh Paadhukais of the Lord ! You are treasured in the hearts of righteous people since You are the best of religious acts of atonement ( prAyascchittham) for sins committed. You are the best in invoking Your Lord to banish our sins and thus become the best of atonements”.
Swamy Desikan suggests that the PaadhukAs , which have the power of appealing to Lord and bring Him before the devotees are even more effective than Sri Devi in pleading the cases of sinners . The word “anutthamA ” appearing twice in this slOkam has different meanings in conformity with the PaadhAvritthi yamakam pattern of this chithra style. The word “anutthamA ” refers to the Lord denoted by the letter “A” in the PraNavam in the first Paadham ; in the second paadham, the same word means the One ( PaadhukA), whose glory is unexcelled.
2) The inner meaning is that PerumAL , ThAyAr and PaadhukAs of the Lord (SadAchAryAs) are inseperable from each other . In our reflections (anusmaraNam ) , all the three of them have to be included. When one thinks of the Paadhukais of the Lord , it becomes the most celebrated and powerful PrAyascchittham for all of our sins.Paadhukai becomes the Utthama and PrAdhAna angam for all KarmAs.Reflections on them at the end of the prescribed karmAs move the karmAs to the succesful Poorthy stage.They serve as the adhvidheeya upAyam for the growth of SrEyas and Kaimkarya Poorthy.
3) Oh PerumAL’s PaadhukE ( Souri Paadhu) ! Thou art the top most among PrAyascchitthams , when it comes to removing our sins ( Thvam Na: prAyscchitthEshu anutthamA ). People performing karmAs experience deficiencies ( lObham ) in ManthrAs , TanthrAs , KriyA , dhravyam and niyamam ( Manthra lObham , Tanthra lObham et al) . As a result , the KarmAs do not reach completion stage. The SmaraNam and dhyAnam of Paadhukais by the righteous ones fills these deficiencies and completes the KarmAs (Tata: Sadhbhi: chitthEshu nivEsyasE ) . The charyA ( Observed rites) becomes as a result superior ( anutthamA).
918. சர்யா ந: சௌரிபாது த்வம் ப்ராயச்சித்தேஷு அநுத்தமா
நிவேச்யஸே தத: ஸத்பி: ப்ராயச்சித்தேஷு அநுத்தமா
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! எங்களது பாவங்கள் தொலைவதற்காக நாங்கள் செய்யக்கூடிய பிராயச்சித்தங்களில் மிகவும் உயர்ந்த பிராயச்சித்த கர்மமாக நீயே உள்ளாய். இதனால்தான் அறிஞர்கள் உன்னைத் தங்கள் மனதில் எப்போதும் வைத்துக் கொள்ளும்படியாக நீ உள்ளாய்.
Sloka #919
919. rAmapAdhagathA BhAsA sA BhAthA gadhapAmarA
kAdhupAnancha kAsahyA hyAsa kAnchanapAdhukA
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Paaduka, which settled on the Feet of Rama protected by its Effulgence, the Devas from all their miseries. That Gold Paaduka was dedicated to the Lord by Brahma. It is the protector fo Siva. Its dazzling brilliance is unbearable to the sun. (It is unbearable to any but who worship it). For conferring all-round wealth and welfare on Ayodhya-kingdom, it came here.
Special Notes from Sri. U.Ve. V. Sadagopan
Raama-paada-gathA-bhAsA saa bhAtha-gadha-pAmaraa
kaadh-upAnanja-ka-asahyA hyAsa kAnchana-pAdhukA
1) Anubhavam of UthtamUr Swamy : This type of chithrA poetry is known as ” PaadhAnuloma prathilOmam ” . This is also a kind of yamakam. If one considers this slOkam to be made of four quadrants, the first two quadrants have a mirror image effect ; so does the third and the fourth quadrant .The first quadrant ” RaamapadhagathAbhAsA ” is an exact mirror image of “saabhAdhagadhapAmarA”. If we start reading from right to left , we get exactly the first quadrant. The same situation prevails with the third and the fourth quadrant. There is coherent meaning conveyed thru the two quarants of the first and second pAdhams as mirror image inspite of the clever structuring of the individual paadhAs. For developing the meaning, the verse has to be split in to the following prose order : ” Raama paadha gathA , bhasA , Saa paadhA, aagatha paamara, gath upa , ananjakAsahyaa, hi, aasa , kaanchana paadhukA”.
1) Meaning according to UtthamUr Swamy’ : The golden paadhukAs that reached RaamA’s feet have movement marked by their brilliant lustre; through that lustre, they protect the DevAs from any illness or calamities and are foes to those, who are disrespectful to them. They are indeed the reasons for the protection of the Raajya Lakshmi of the kingdom of Raghus, when Raama was away for fourteen years.
2) SrImath Andavan’s anubhavam:The golden Paadhukais of Lord RanganAthan have (1) Aasritha soulabhyam with the Lord and therefore arrived in BhU Lokam from Brahma Lokam with the Lord (2) have power to remove all aathma vyAdhis and external enemies/bhAhya Chathrus (3) have power to burn even Sooryan through its tEjas. Thus they have Soulabhyam, Daya and tEjas like their Lord. That empowered them to rule over AyOdhya as the representative of their Lord during His exile.
3) The PaadhukAs have attained RaamA’s sacred feet (Raama paadha gatha). They arrived at SrIrangam with SrIranga VimAnam from BrahmA’s abode of Sathya lOkam ( Kaath upAnanja ). This story is well known ( BhAthA aasa hi ) from SrIranga MahAthmyam The PaadhukAs have the tejas that will even burn the Sooryan ( Kaa asahyA ) . Kaa means Brahma, Sooryan and the Lord as well .They remove the diseases of the mind of the DevAs ( agadhapA= gadham+ pa+a;Gadham is illness ; Paa means to protect and “a” means does not have ) . The ones who have protection from illness are the DevAs due to the anugraham of the paadhukAs . Linked together , ” agadhapA: amarA :” results. These illnesses are: ahankAra, MamakArams as Aathma vyAdhis.
919. ராமபாத கதாபாஸா ஸா பாதா கத பாமரா
காத் உபாநஞ்ச காஸஹ்யா ஹி ஆஸ காஞ்சந பாதுகா
பொருள் – இராமனின் திருவடிகளில் இருப்பவளும், தனது ஒளி மூலம் விளங்கி நிற்பவளும், சத்ருக்கள் ஒழியப்பெற்ற தேவர்களை உடையவளும் ஆகிய தங்கமயமான பாதுகை நான்முகனிடமிருந்து அயோத்திக்கு வந்தாள். சூரியனாலும் தாங்க இயலாத ஒளியுடன் கூடியதாக உள்ளாள்.
விளக்கம் – இங்கு ப்ரதிலோம யமகம் கையாளப்பட்டுள்ளது. அதாவது முதல் பாதத்தைத் திருப்பிப் படித்தால் இரண்டாம் பாதம் ஆகிறது. இது போன்றே இரண்டாம் பாதத்தைத் திருப்பினால் முதல் பாதம் ஆகிறது. உதாரணமாக, “ஸா பாதா கத பாமரா” என்பதைத் திருப்பிப் படித்தால், “ராமபாத கதாபாஸா” என்றாகும். இதுவே முதல் பாதமாக உள்ளதைக் காண்க.
Sloka #920
920. bADAGhALIJhAtathucChE gAThABhAnAya PhullaKhE
samADhoU shaTajicchUdAm vruNOShi haripAdhukE
Meaning (translated by Sri. U.Ve. V.N. Vedanta Desikan)
Oh Lord’s Paaduka! Firm sins, in their numerous hordes, constitute a dense forest of bushes and herbs. When they are removed iti is a clear space. Such a cleansed heart is necessary for yoga to succeed. That was Nammazhvar. You sat in his head so as to make way for the delivery of his holy hymns for the benefit of the world.
or
The cleansed, pure heart of Nathamuni was fit for yoga practice. The holy hymns of Nammazhvar were delivered to him. And from then on it benefits the whole world; also by You (as Satakopa) sitting on the heads of all people.
Special Notes from Sri. U.Ve. V. Sadagopan
Here another chithram known as “apunuruktha vyanjanam” is used by Swamy Desikan to salute Swamy NammAzhwAr, Naadha Muni and the PaadhukAs . Punarukthi means to repeat a statement or phrase or a word. Apunarukthi is the opposite : nonrepetitiveness. Vyanjanam means figurative or elliptical mode of expression. In Vedic terminology, Vyanjanam also means to decorate or adorn or annoint thoroughly. Hence, we can assume that this sabdha chithram has the meaning of nonrepetetive adornment. The “hul ” aksharam mentioned once is not repeated again anywhere in this slOkam to satisfy the rules of Apunurukthi vyanjanam.
1) UtthamUr Swamy’s anubhavam: Oh Hari PaadhukE! You adorn the heads of all. You transform the people with deep rows of sins in to the righteous ones through the form of Naadha Muni , who performed yOgA to gain Tamil Vedams from Swamy NammAzhwAr Himself. Swamy Naadha Muni wanted to transform the sinners in to righteous ones ( PuNyasAlis) through the propagation of the sacred aruLiccheyalkaLs of Swamy NammAzhwAr. To accomplish this goal, He reached a state of blemishless tranquility and won over inertia and became Sawmy NammAzhwAr Himself and spread the wealth of Tamil VedAs through the symbolic act of SatAri sitting on the people’s heads to bless them ..
2) SrImath Andavan’s anubhavam:Oh PaadhukE that removes all the blemishes of aasrithAs! You have the same tendency like your Lord in the matter of those, who seek Your protection. It is because the Paadhukais have their Lord ‘s Thiruvadi inside them.
3) Oh Hari PaadhukE ! Deep dhyAnam about You banishes the assembly of all heinous sins ( BhADA agha aaLi jaaDa tucchE ) . You stay on the top of Swamy NammAzhwAr’s head (sezhum paRavai thAnErit-thirivAn tann thALiNai yenn talai mElE ).BhagavAn has saanidhyam (presence) on Swamy NammAzhwAr’s head in rsponse to his deep dhyAnam (SammAdhou SaThajith chUDAm vruNOshi) . The Paadhukais attain now a delightful roopam and makes ThiruvAimozhi luminous ( GaaTA aabhAnAya pulla khE vruNOshi )…(V.S).
920. பாடாகாளீ ஜ்ஜாட துச்சே காதாபாநாய புல்லகே
ஸமாதௌ சடஜித் சூடாம் வ்ருணோஷி ஹரி பாதுகே
பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! வலிமையான பாவங்களின் வரிசை என்னும் புதர்கள் அற்றதாகவும், மலர்ந்த மனதை உடையதான யோகப்யாஸத்தில் திருவாய்மொழி தோன்றும் பொருட்டு, நீ நம்மாழ்வரின் தலையைப் பற்றுகிறாய் போலும்.
விளக்கம் – இங்கு அபுநருக்தவ்யஞ்ஜனம் என்பது பயன்படுத்தப்பட்டுள்ளது. வ்யஞ்ஜனம் என்றால் மெய் எழுத்துக்கள் ஆகும். ஒருமுறை பயன்படுத்தப்பட்ட மெய்எழுத்துக்கள் மீண்டும் பயன்படுத்தப்படவில்லை.
English Source Text: sundarasimham.com
Tamil Source Text: namperumal.com
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