Paduka Sahasram Part 97


Sloka #961

961. acChEdhyayA viShayavAgurayA nibaDdhAn
dhInAn janArdhanapadhAvani! sathpaThasThA
prAya: kramENa BhavathI parigruhya moULoU
kAlEna mOchayathi na: krupayA sanAThA

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

Oh Lord’s Paaduka! We are pitiable in that we are caught in the snare of senses, that is difficult to be cut off except by the Lord. You descend on our heads, when the appropriate time comes; down from the upper sky, descending on us, in order, on every one in a row; thereby elevate us, drawing us out. (Placement of Sataari on the heads in a row in a shrine is implied.)

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

1). UtthamUr Swamy’s anubhavam: Oh PadhukAs of JanArdhana ! We are caught up in a net , whose meshes can not be cut by any one than You . We are helpless and stuck in that net of material things. Out of Your compassion , You grab us by our hair from Your location in the sky and pull us out step by step out of the cruel net and rescue us. ( Swamy Desikan implies that the Paadhukais pull the SamsAris by the hair of their heads , just as an obstretician pulls the child out of a mother’s womb and releases it ).

2) Oh JanArdhana PaadhukE! Sad inded are our lot , which longs for the grief causing bonds of samsAram and the evanescent material pleasures and beg for more of these same alpa sukhams. In this matter, we are like a fish caught up in the strong net of samsAram and feel trapped . Oh PaadhukE , who is engaged in nivrutthi mArgam always take pity on us and decide on pulling us out of our miserable state. You decide to adorn our heads in PerumAL sannidhi and slowly pull us out of the net of samsAram. It is sad indeed to enjoy the pleasures of SamsAram , when You and Your Lord strive so hard to help us . ( The word JanArdhana is chosen by Swamy Desikan since the ardha sabdham of JanArdhanan has three meanings : Ardha-peeDAyAm : one who engages the Janam in SamsAram (2) ardha-gathou: One who directs the Janam and (3) ardha-yAchanE : one who is approached by the janams for boons of all kinds).

3) Oh JanArdhana PaadhukE ! You are the One, who moves us to nivrutthi mArgam (SathpaTasthA) . You become filled with DayA for us ( Bhavathee krupayA sanATA) and gradually release us, the suffering ones, from the net of samsAric bonds quickly by grabbing us by our hair (Bhavathee dheenAn na: mouLou parigruhya kramENa kAlEna mOchayathi prAya:). We were stuck before in the difficult to cut net (bonds) of vishaya sukhams (acchEdhyA vishaya vAgurayA nibhaddhAn dheenAn mOchayathi)…(V.S).

961. அச்சேத்யயா விஷய வாகுரயா நிபத்தாந்
தீநாந் ஜநார்த்தந பதாவநி ஸத்பதஸ்த்தா
ப்ராய: க்ரமேண பவதீ பரிக்ருஹ்ய மௌளௌ
காலேந மோசயதி ந: க்ருபயா ஸநாதா

பொருள் – ஜனங்களால் எப்போதும் வேண்டப்படும் ஸ்ரீரங்கநாதனின் பாதுகையே! அறுத்துக் கொண்டு வெளியே வர இயலாதபடி இருக்கின்ற உலக விஷயங்கள் என்னும் வலையில் நாங்கள் சிக்கித் தவிக்கிறோம். அப்போது உனது கருணை காரணமாக நீ ஆகாய மார்க்கமாக வருகிறாய். சரியான காலகட்டத்தில் மேலே நின்றபடி எங்கள் தலையைப் பிடித்து, அந்த வலையில் இருந்து இழுத்து, எங்களை விடுவிக்கிறாய்.

Sloka #962

962. samvAhikA charaNayOrmaNipAdharakshE!
dhEvasya rangavasathErdhayithA nanu thvam
kasthvAm nivArayithumarhathi yOjayanthIm
mAtha:! svayam guNaguNEShu mamAparADhAn

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

Oh Mother Manipaaduka! You are a dear consort of Lord Ranganatha, caressing His feet with love. You have a definite influence on Him. You will, therefore, please do me a favour. You impress upon Him that my faults and sins are to be included in the list of His virtues since it is His forbearance, mercy, fondness, etc., which shine forth in His ignoring my badness. If You intervene in this manner on my behalf, who dares stop it?None!

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

1) Utthamur Swamy’s anubhavam: Oh MaNi PaadhukE ! You bring honor on Yourself by serving RanganAthA’s sacred feet and holding on to it firmly . Therefore , who can feel fit to disregard You, who hide all of our sins in the heap of Your Lord’s auspicious attributes such as compassion, forbearance et al ? Swamy Desikan hints as to how the PaadhukAs protect the sinners. He says that the PaadhukAs intercede with the Lord to forgive sinners at the time of serving His holy feet.

2) SrImath Andavan’s anubhavam: Oh Gem-studded Paadhukais of the Lord of SrIrangam ! Why should I suffer from your slow efforts to cleanse my mind filled with sins ? Is it not so that my sufferings are due to Your Lord’s anger over my trespasses and condemning me to travel along the dire SamsAric path full of sorrows ? You are my dear Mother and the fond wife o the Lord. You are always holding on to Your Lord’s sacred feet. With Your antharanga Kaimkaryams to Your Lord , You gladden your Lord’s heart. He by svabhAvam is filled with DayA . When He is in a joyous mood due to Your intimate service , You should intercede for us with appropraite words and remove His anger towards us , the aparAdhis. Do n’ t You have DayA for us to intervene on our behalf with Your Lord ? Is some one holding you back from taking such action ? That You do not take this initiative on behalf of me is only due to my heap of Paapams.

3) Oh MaNi PaadharakshE ! You are the holder of the sacred feet of Your Lord, who has His abode inside the Ranga VimAnam (Thvam RangavasathE : dEvasya charaNayO: SamvAhikA ). Are n’ t You also His dear consort ( DayithA nanu?). Oh Mother ( Maatha:) ! Who can stop You ( Ka: nivArayithum arhathi ) from mingling and hiding my sins in the heap of the auspicious attributes of Your Lord ( Su tath guNa gaNeshu mama aparAdhAn yOjayantheem ThvAm ka: nivArayithum arhathi)?…(V.S).

962. ஸம்வாஹிகா சரணயோர் மணிபாதரக்ஷே
தேவஸ்ய ரங்கவஸதே: தயிதா நநு த்வம்
கஸ்த்வாம் நிவாரயிதும் அர்ஹதி யோஜயந்தீம்
மாத: ஸ்வயம் குணகணேஷு மம அபராதாந்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! தாயே! ஸ்ரீரங்கவிமானத்தைத் தனது ஆஸ்தானமாகக் கொண்ட ஸ்ரீரங்கநாதனின் திருவடிகளை எப்போதும் தாங்கியபடி உள்ள ப்ரியமானவள் நீ அல்லவோ? எனது குற்றங்களுக்காக ஸ்ரீரங்கநாதன் என்னைத்  தண்டிக்க முற்பட்டாலும், எனது குற்றங்களைச் சட்டென்று குணங்களாக நீ மாற்றிக் காட்டி, அவனது தண்டிக்கும் செயலைத் தடுக்கிறாய். இப்படிப்பட்ட உன்னை வேறு யார் தடுக்கக்கூடும்?

Sloka #963

963. kim vA BhaviShyathi param kaluShaIkavrutthE
rEthAvathApyanupajAthamanEhasA mE
Ekam thadhasthi yadhi pashyasi pAdhukE! thE

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

Oh Paaduka! If You throw Your glance one me, I will be granted an equality with You in the enjoyment of the bliss of the Lord’s Lotus Feet. Only that remains yet for me to experience. Because I have reaped all others by my continuous engagement with sins (Any good deed now and then has given me chances of small rewards too). Only this remains: the bliss of communion with the Lord’s Feet on par with You!

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukE ! What else is going to happen anymore to me , who commits sins almost as an occupation ? There is only one thing that can happen to me through Your blessings . That is to become equal to You in enjoying the experience of serving Your Lord’s feet . May thou bless me to reach a status similar to Yours ! I have enjoyed every thing else and found them useless.

2) SrImath Andavan’s anubhavam : Oh PaadhukE ! Committing sins is my profession ( Thozhil/Vrutthi) . There is not a paapam that I have not acquired . There is no end to the narakams that I am destined to experience. How can I then dream of being blessed with Bhagavath anubhavam under these adverse circumstances ? Oh PadhukE ! If You decide that I will correct myself over time and come out of my miseries , I will continue to rot in SamsAram. I will never ever seek or attain MOksha Sukham . If You decide however to take pity on me and come to my rescue , then the divine glances of the Lord and His PirAtti will fall one me and I will be saved from the debilitating samsAra ruchi . I will gain ParipoorNAnubhavam of Your Lord. The fact that You do not pay attention to my sufferings is solely due to my accumulated sins . Swamy Desikan expresses his nirvEdham this way.

3) Oh PaadhukE ! I have the occupation of commiting sins perpetually ( kalushaika vrutthE: mE ). Until all these days (yEthAvathA anEhasApi ) , I have not been the recipient of Your mercy and the consequent boons ( anupajAtham param kim vaa?). If Your merciful glances fall on me ( Yadhi pasyasi), I will gain a blessed status equal to You in enjoying the glories of Your Lord’s Thiruvadi ( yadhi pasyasi tE PadhmA SahAya Padha pankaja bhOga saamyam tath yEkam asthi)…(V.S).

963. கிம் வா பவிஷ்யதி பரம் கலுஷ ஏக வ்ருத்தே:
ஏதாவதா அப்யநு பஜாதம் அநேஹஸா மே
ஏகம் ததஸ்தி யதி பச்யஸி பாதுகே தே
பத்மாஸஹாய பதபங்கஜ போகஸாம்யம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! இது நாள் வரை நான் பாவங்கள் செய்வதை மட்டுமே தொழிலாகக் கொண்டபடி உள்ளேன். இவற்றின் பலனாகிய துன்பமோ இன்பமோ இனிப் புதிதாக எதுதான் எனக்கு ஏற்படப்போகிறது? ஆனால் நீ என்னை  உற்று நோக்கினால் போதுமானது. அதன் மூலம், இதுவரை எனக்குக் கிட்டாமல் உள்ள ஒன்று கிட்டிவிடும். அது என்னவென்றால் – ஸ்ரீரங்கநாச்சியாரின் நாயகனான ஸ்ரீரங்கநாதனின் திருவடித் தாமரைகளை உனக்கு சமமாக நின்று நானும்
அனுபவிக்கும் நிலையே ஆகும்.

Sloka #964

964. viviDhaviShayachinthAsanthathABhischiram mAm
janithakaluShamitTham dhEvi! dhurvAsanABhi:
padhasarasijayOthvam pAdhukE rangaBharthu:
parimaLaparivAhaI: pAvanaIrvAsayEThA:

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

Oh Paaduka Devi! Giving room to a variety of evil thoughts, I have sullied my heart to the effect of its smelling very bad. May You please make me one of sweet fragrance, by using the flow of pleasant smell from the Lotus Feet of Lord Ranganatha!

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

1) UtthamUr Swamy’s anubhavam:Swamy Desikan uses the double meaning of the word “Vaasana ” in this slOkam. Vaasana can mean either fragrance or the impression unconsciously left on One’s mind by past good or bad karmAs, which therefore produce pleasure or pain (Swamy Deskan says: ” Oh PaadhukE ! Through my KarmAs, I have been enmeshed in material things and have accumulated a lot of sins. You must help me get rid of these unplesant odours by immersing me in the flood of fragrance originating from Lord RanganAthA’ s lotus feet, which have the capacity to annul the dhurvAsanAs and sanctify me.

2) In the five slOkams (960-964), Swamy Desikan dwells on the amangaLams (asubhams/ Inauspicous happenings) that are faced by those, who seek Moksham (Mumukshu PrapannAs) during their lives on this earth thru dedicated pursuit of artham (wealth), Kaamam (sensual pleasures that do not last) and anyAsraYaNam ( seeking ithara devathAs for Moksham, which they can not give ). These asubhams arise form the development of taste (ruchi) for SamsAram. Swamy Desikan teaches us the need for distaste for such a life and shows us the way to banish such desires that serve as PrApthi VirOdham ( Obstacles in the path to attain Moksha Sukham).

Oh PaadhukE ! From countless time , I have been driven by my poorva KarmAs to toil in the world of SamsAram and suffer there ( Ref: Bhagavth GeethA: Chapter 16 : SlOkams .10 and 11 ) . I am stuck in Pravrutthi mArgam and far away from nivruthti mArgam . I have become the embodiment of Vishaya Vaasanais . It is normal in this world to add fragrant things to those which have unplesant smells to overpower the bad smell. In this context , you should remove my bad habits (SamsAra Ruchi) with links to You, who is steeped in the anubhavam of ParamAthmA . You should not confine that anubhavam to Yourself and you should share with me that anubhava pravAham (the flow of sweet enjoyment of the Lord’s Thiruvadi) . It is not possible for you to store all that anubhavam within Yourself. You must make it possible for me to share that Bhagavath PaadhAravindha anubhavam . That anubhavam will purify me and all the asubhams of samsAra ruchi will disappear thereafter. If you think that I will acquire Bhagavath anubhavam after removal of SamsAra ruchi thru my efforts, it is impossible to achieve. Why are you indifferent towards me in this matter? It must be my prArabhdha Karmams that stand in the way as PrApthi VirOdhis.

3) Oh DEvi PaadhukE ! I have been agitated for a long , long time by the ceaseless activities of my indhriyams propelling me into a whole gamut of sensory pleasures anfd causing the accumulation of Sins ( Vividha vishaya chinthA santhathAbhi: durvasanAbhi: iTTaam chiram janitha kalusham mAmm ). That is how You find me shackled to sins and full of blemishes (iTTam kalusham mAmm) . It is through Your efforts that the durvAsanAs accumulated over many janmAs has to be destroyed by the flood of fragrance ( parimaLa parivAham ) of Your Lord RanganAthA’s lotus feet (Rangabharthu: padha sarasijayO: parimaLa parivAhai: vaasayETA: ).

964. விவித விஷய சிந்தா ஸந்ததாபி: சிரம் மாம்
ஜநித கலுஷம் இத்தம் தேவி துவாஸநாபி:
பதஸரஸிஜயோ: த்வம் பாதுகே ரங்கபர்த்து:
பரிமள பரிவாஹை: பாவநை: வாஸயேதா:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகாதேவியே! உலக விஷயங்கள் என்னும் பலவிதமான சிந்தனைகளின் வாஸனைகள் காரணமாக நான் பாவங்கள் என்னும் அழுக்கு சூழ நிற்கிறேன். இந்த நாற்றம் தீரும்படியாக, ஸ்ரீரங்கநாதனின் திருவடித்தாமரையின் வாசனை வெள்ளம் மூலம் என்னை நறுமணம் வீசும்படிச் செய்வாயாக.

Sloka #965

965. sharaNamaDhigathasthvAm shArngiNa: pAdharakshE!
Sakrudhapi viniyuktham thavthsaparyADhikArE
Punarapi kaThamEnam hasthamutthAnayEyam
DhanamadhamudhithAnAm mAnavAnAm samAjE

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

Oh Lord’s Paaduka! Having surrendered myself to You and having utilized this hand of mine, may be once, at least, in the service of Yourself, how would I agree to extend the same hand before a person who revels in the fatness of his wealth? I wouldn’t.

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

1) UtthamUr Swamy’s anubhavam : Oh Paadhukais of the Lord wielding the bow named Saarngam ! How can I , who has taken refuge in You and worship You use this hand of mine to ask for money for my jeevanam from egotistic men ? (Swamy Desikan states that he will not extend his hand used for wordhipping the PaadhukAs to beg for money from arrogant , wealthy men. He says that it is absurd to seek the support of mere men , when the most glorious and powerful Lord with all the wealth is there to grant all the desired boons ).

2) This is a continuation of the reminder about AnanyArha sEsha Vrutthi ( Occupation of not asking anyone excpt the Lord for whatever that is needed for His aarAdhanam). Swamy says : Oh PaadhukE ! Have not I performed SaraNaagathy already to You for saving me from alpa prayOjanams and for the conferral of Jn~Anam and Bhakthi alone to Your Lord ? Do n’ t You and Your Lord have the power to confer ananyArha Sesha vruthti for me and remove all obstacles standing in the way ( Phala pratibhandhakams) ? How can I seek egotistic wealthy for my jeevanam and humiliate myself by working for them and lose my savroopam as the anayArha Seshan of Your Lord ? I can not engage in such a despicable acts either because of my poverty or temptations for acquiring wealth . Such activities are not a celebration of my savroopam and are harmful for Your vaibhavam as SaraNAgatha rakshakan as well . This thought makes me with alpa buddhi shudder. I can imagine what a shock that would be for You both as the most generous Ones and Prabhus in your roles as Parama Seshis . You must pay attention to my sorrowful state resulting from my accumulated sins. This is indeed a sad situation causing my nirvEdham ! Please help.

3) SaarngiNa: PaadharakshE ! I have surrendered unto You (Aham ThvAm SaraNam adhigatha: ) and have placed MahA VisvAsam in You to protect me . How can My hands engaged in performing AarAdhanam for You can be lifted even once to do some thing against my savroopam as Prapannan ( Sakrudhapi Thvath SaparyA adhikArE viniyukthan yEnam hastham kaTam utthAnEyam ) ? That Svaroopa haani will most defenitely arise from the lifting of my hands before the assembly of haughty rich men (yEnam hastham punarapi mudhithAnAm mAnavAnAm samaajE kaTam utthAnEyam ) …(V.S).

965. சரணம் அதிகத: த்வாம் சார்ங்கிண: பாதரக்ஷே
ஸக்ருதபி விநியுக்தம் த்வத் ஸபர்யாதிகாரே
புநரபி சதமேநம் ஹஸ்தம் உத்தாநயேயம்
தநமத முதிதாநாம் மாநவாநாம் ஸமாஜே

பொருள் – சார்ங்கம் என்னும் வில்லைக் கொண்டுள்ள ஸ்ரீரங்கநாதனின் பாதுகையே! உன்னையே சரணம் என்று புகுந்த நான், ஒருமுறையாவது உன்னை ஆராதிக்கப் பயன்படுத்தப்பட்ட எனது கையை, செல்வம் அதிகமாக உள்ள காரணத்தினால் கர்வத்துடன் ஆனந்தமாக உள்ள மனிதர்களின் முன்பாக எவ்விதம் நீட்டி நிற்பேன்?

Sloka #966

966. yadhi kimapi samIhE karma karthum yaThAvath
prathipadhamupajAthaI: prathyavEyAm nimitthaI:
avaDhirasi yadhi thvam thathra naImitthikAnAm
sharaNamiha na kim mE shoUripAdhAvani! SyA:

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

Oh Lord’s Paaduka! In whatever act or ritual, prescribed by the scriptures that we perform, there is always bound to be some gap, some shortfall, somewhere. For the act to bear fruit in spite of this imperfection, remedial steps of expiatory nature are a must. If shortcomings pertain to them as well, where is the end? Indeed You are the ultimate remedy.* In that case, why not You become, at the very outset, a refuge to me, an object of surrender! That would be a deft arrangement!

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

1) UtthamUr Swamy’s anubhavam : Oh Paadhukais of the Lord! When I try to perform a ritual according to SaasthrAs, I run into the need to carry out atonements because of lapses in knowledge, pronunciation of the manthtrAs in accurate manner, materials for aarAdhanam , physical strength etc. Therefore, I do not get the full benefit of the rituals and thereby accumulate additional (new ) sins. At these times, I realize that meditation on Your Lord (KrishNAnusmaraNam ) is the one and only atonement to destroy every sin. Meditating on Your Lord and meditating on You, who supports His lotus feet are therefore the most powerful means to bypass all the lapses in rituals and the attendant atonements. My mind is clear now. I surrender unto You fully to get the full benefits that Your Lord confers on those , who take refuge in You.

2) SrImath Andavan’s anubhavam: Oh Paadhukais with great affection for those who seek Your refuge ! On one side, the Paapams create SamsAra Ruchi through the karmAs associated with Svaroopa Viruddhams (that are against maintaining one’s svaroopam as the Seshan of the Sarva Seshi , SrIman NarayaNan ). On the other side, there are interferences to perform Nithya (SandhyA Vandhanam et al), Naimmittikam (SrArdhams, TarpaNams et al) and Kaamyam (Support for temples, BhaagavathAs , KarmAs performed to enhance Bhakthi and Jn~Anam ). When the Manthra lObham, Dravya lObham, Tantra lObham, KriyA lObham and SraddhA lObham interfere with proper performance of Sath KarmAs, we perform PrAyascchitthams for removal of sins acquired from conscious or unintended mistakes. There is no end to these sins and performances of atonements (PrAyascchitthams). All of these endless sins are due to my poorva janma vaasanAs. Oh PadhukE ! One thing is clear to me. Performance of SaraNAgathy to You results in Kaimkarya Poorthy free of any kind of lObhams (insufficencies). If this were to be so, how come You did not bless me to remove all deficencies, which interfered with the performance of KarmAs in the Saasthraic way ? My paapams must be the reason for Your indifference to banish my Sathkarma VirOdhis . You are by nature aasritha Vathsalai . My pApams must be standing in the way of obtaining Your grace.

3). Oh Soori PaadhAvani ! I long to perform Nitya , Naimithika and Kamaya kArmAs as ordained by Bhagavath Saasthrams (kimapi karma yaTAvath karthum sameehE ). While doing them, the various insufficencies of mine create Paapams at every step ( karthum sameehE yadhi prathipadham nimitthai: prathyavEyAm). In the cases of those dhOshams , You are the limit of all PrAyascchitthams (Tathra naimitthikAnAm Thvam avadhee: ). When that is so , why is it that You do not come to my rescue ( Thvam naimitthikAnAm avadhee: asi yadhi, mE saraNam kim na syaa: ? ) . . . (V.S).

966. யதி கிமபி ஸமீஹே கர்ம கர்த்தும் யதாவத்
ப்ரதிபதம் உபஜாதை: ப்ரத்யவேயாம் நிமித்தை:
அவதிரஸி யதி த்வம் தத்ர நைமித்திகாநாம்
சரணம் இஹ கிம் மே சௌரிபாதாவநி ஸ்யா:

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! சாஸ்த்ரங்கள் விதிக்கின்ற கர்மங்களை நான் அனுஷ்டிக்க முயற்சி செய்யும்போது பலவிதமான தவறுகள் அடிக்கடி ஏற்பட, இதனால் குற்றம் நிறைந்தவன் ஆகிறேன். இப்படிப்பட்ட தவறுகளுக்குப் பிராயச்சித்தமாக நீயே உள்ளாய். இப்படி நீ உள்ளபோது, கர்மங்களை நான் கடைப்பிடிக்காமல் உள்ள நேரத்திலேயே நீ ஏன் என்னைக் காப்பாற்றக்கூடாது?

Sloka #967

967. antharlInaIraGhaparikaraIrAvilA chitthavrutthi:
shabdhAdhInAm paravashathayA dhurjayAnIndhriyANi
viShNO: pAdhapraNayini! chiradhasya mE dhuKhasinDhO:
pAram prApyam Bhavathi parayA vidhyayA vA thvayA vA

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

The sins stink in me. The mind is confounded. The senses chase temptations like sound. They are almost unconquerable. How long am I to suffer in the heat of samsara ocean? Oh Paaduka, who is a dear lovw of the Lord’s Feet! Am I to resort to the Bhakti path called paravidya or to surrender to You, in order to cross over this ocean?

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

1) UtthamUr Swamy’s anubhavam: Oh Paadhukais in love with the Thiruvadi of the Lord ! My mind is agitated by the bundle of sins taking residence there. My faculty of senses (IndhriyAs) are under the control of sound , sight , touch et al. They are not losing in my battle to control them . This situation has continued for a long time. I do not seem to see the other shore of this sea of sorrow. Hence, I surrender unto You as the last resort to cross this ocean of SamsAraa through Your granting the boon of true knowledge (Para VidhyA ) about Your Lord to me. You are my sole means to overcome this hopeless situation.

2) SrImath Andavan’s anubhavam : Oh Paadhukai with the Vaibhavam of being fit for the Lord , who pervades all the objects of His creation ! Oh PaadhukE , who makes the Lord dear to You through Your abundant love for Him! Please pay attention to my dhurbhAgyam. All auspiciousness or inauspicousness arise form from the activities of the Indhriyams (Manas and the five Jna~Endhriyams). My mind from time immemorial is immersed in the bonds of samasAram and is dull . It has no potential to generate nivrutthi margam . Such is the pitiable state of my mind, the king of Indhriyams ! The other Jna~Endhriyams follow the path of the mind and have become independent to pursue whatever they want and make me struggle in the horrific ocean of SamsAram.

What are the upAyams that SaasthrAs show me to reach the other side of this dangerous ocean of SamsAram ? The first upAyam is Bhakthi to Bhagavaan based on limitless preethi for Him ; the second is Prapatthi, which is based on total trust in Him as my protector. Oh PaadhukE ! The third upAyam is Yourself , who is affectionate to those surrendering to You (aasritha Vaathsalyam), who is the embodiment of DayA to those who surrender unto You. Ease of access by all and having glories approaching that of Your Lord and power to have Your Lord under Your control are other features of Yours to qualify as the third upAyam.

Oh PaadhukA! Please reflect on what I would seek as my upAyam. It will become clear to You that I will choose You alone for my SaraNAgathy as a Prapannan. What will be my lot, if You do not save me ? What a pity that I have to struggle for such a long time to gain Your anugraham ! I can not take this waiting and suffering anymore . Please come to my rescue! Thus cries out Swamy Desikan in his mood of nirvEdham.

3) Oh charmer of Lord VishNu’s sacred feet ( VishNO: Paadha PraNayini) ! My mind is agitated and murky due to the vyApArams of my mind filled with addiction to objects that generate sins (antha: leenai: aghaparikarai: chittha vrutthi aavilaa ). My JnA~Endhriyams like my ear , eyes et al are thus out of control because of the agitated and muddled nature of my mind ( mama indhriyANi sabdhAdheenAm paravasathayA dhurjayAni) . adiyEn can not turn them to nivrutthi margam since they are hell bent to follow pravrutthi mArgam . In this state, adiyEn’s only hope to cross the sorrowful SamsAric ocean and to reach the other side of this fearsome ocean is the practise of one of the three upAyams: Bhakthi yOgam , Prapatthi yOgam and Yourself ( asya mE chirAth dukkha sindhO: Paaram ParayA Vidhyayaa vaa, Thvayaa vaa prApyam bhavathi)…(V.S).

967. அந்தர்லீநை: அகபரிகரை ஆவிலா சித்த விருத்தி:
சப்தாதீநாம் பரவசதயா துர்ஜயாநி இந்த்ரியானி
விஷ்ணோ: பாத ப்ரணயிநி சிராத் அஸ்ய மே துக்க ஸிந்தோ:
பாரம் ப்ராப்யம் பவதி பரயா வித்யயா வா த்வயா வா

பொருள் – எங்கும் நிறைந்தவனான ஸ்ரீரங்கநாதனின் திருவடிகள் மீது மிகவும் ஆசை கொண்ட பாதுகையே! எனது மனதிற்குள் நிறைந்துள்ள பாவங்களின் காரணமாக மனம் மிகவும் கலங்கியே நிற்கிறது. இந்த்ரியங்கள் அனைத்தும் சப்தம் போன்ற அவற்றின் விஷயங்களுக்கு வசப்பட்டு நிற்பதால், வெல்ல இயலாதபடி உள்ளன. இத்தகைய எனது துக்கம் நீங்குவது என்பது பக்தியின் மூலமா (ஸ்ரீரங்கநாதனிடம் எல்லையற்ற ப்ரியம்), ப்ரபத்தி மூலமா (ஸ்ரீரங்கநாதனிடம் அசைக்க இயலாத நம்பிக்கை) அல்லது உன்னைச் சரணம் அடைவதன் மூலமா?

Sloka #968

968. gOmAyUnAm malayapavanE thaskarANAm himAmshoU
dhurvritthAnAm suchirithamayE sathpaThE thvathsanAThE
thatthvajnAnE tharaLamanasAm shArngiNa: pAdharakshE!
nithyOdhvEgO Bhavathi niyathErIdhrushI dhurvinIthi:

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

Oh Lord’s Paaduka! How much I hate this world! Fate is indeed too cruel; but we can understand a few. Jackals will not relish the Southern breeze; house-breakers will hate the moonlight although its coolness delights others. Evil-minded persons would not entertain any interest in a dharmic path, enshrining You as the deity of worship. Vacillating minds do not endorse acquisition of true philosophical knowledge; they would hate it and fear it too! This being so, although by Fate, I disdain life on this planet.

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukAs of SarangapANi ! Foxes are afraid of the gentle ,spring breeze; thieves are afraid of the cold rays of the Moon; people with bad conduct are afraid of the righteous ones, who are firm in their devotion to You. All these are the result of fate. Therefore, while my mind is still clear, I want to complete my act of total surrender to You an gseek Your intervention to overcome the ills of this distressful samsAram.

2) SrIamth Andavan’s anubhavam: Oh Paadhukai bearing all weapons for the sake of protection of those seeking Your rakshaNam ! Since You with svabhAvam of Daya like Your Lord have decided to protect me, I have joined the path leading to You. For me, the sinful ways of SamsAram have proven distasteful. It may be desirable to many, whether they proficient in SaasthrAs or not. As for me, There is no compulsion for me to like this distasteful samsAram. The fragrant and most enjoyable spring air may not be desirable to the foxes of the forest and they prefer the damp unplesant and cold winds. The thieves may not like the cool and bright moon. For them the darkness of new Moon and the darknes of rainy night is preferrable. For those who have no faith in any doctrine and run from one god to the other with chapala chittham, the VedAntha mArgam rooted in SrIman NaarAyaNan may not be desirable. For the aasura prakruthis, the adharmic pravrutthi mArgam is preferrable over the uplifting nivrutthi margam with moksha phalan. Such aasura prakruthis do not have any desire to develop Tatthva thraya Jn~Anam. BhagavAn directs His anger at them. It is terrible for me to be in the middle of these aasura prakruthis. Therefore, You must move me away from this debilitating prakruthi sambhandham. Thus laments Swamy Desikan out of his nirvEdham.

3) SaarngiNa: PaadharakshE ! For the foxes , there is no great love for the spring breeze (gOmAyUnAm malaya pavanE nidhyOdhvEga: bhavathi). They detest it always. For the thieves , there is resentment against the cool, bright rays of the moon ( TaskarANAm himAmsou nidhyOdhvEga: bahavathi). For the one with despicable conduct, there is no desire to follow the auspicous path leading to You ( dhurvrutthAnAm ucharithamayE ThvathsanATE saTpadhE nithyOdhvEga: bhavathi). For those with fickle and wavering mind, there is distaste to seek Tatthva Jn~Anam ( TaraLa manasAm tathvajn~AnE nithyOdhvEga: Bhavathi).The harshness of Your Lord at such people is understandable ….(V.S).

968. கோமாயூநாம் மலயபவநே தஸ்கராணாம் ஹிமாம்சௌ
துர்வ்ருத்தாநாம் ஸுசரிதமயே ஸத்பதே த்வத்ஸநாதே
தத்வஜ்ஞாநே தரளமநஸாம் சார்ங்கிண: பாதரக்ஷே
நித்யோத்வேகோ பவதி நியதே: ஈத்ருசீ துர்விநீதி:

பொருள் – சார்ங்கம் என்ற வில்லை உடைய ஸ்ரீரங்கநாதனின் பாதுகையே! குள்ளநரிகளுக்கு தென்றல் காற்றும், திருடர்களுக்குக் குளிர்ந்த கிரணங்கள் கொண்ட பௌர்ணமி நிலவும் பிடிக்காமல் உள்ளது. தீய நடத்தை உள்ளவர்களுக்கு உன்னையே தெய்வமாக எண்ணியபடி பின்பற்றக்கூடிய தர்ம மார்க்கம் என்பது பிடிக்காமல் உள்ளது. தடுமாறும் மனதைக் கொண்டவர்களுக்கு, உண்மையான ஞானம் அறிவதில் வெறுப்பு உள்ளது. இப்படியாக அல்லவோ தெய்வத்தின் போக்கு உள்ளது?

Sloka #969

969. kAlE janthUn kaluShakaraNE kshipramAkArayanthyA:
GhOram nAham yamapariShadhO GhOShamAkarNayEyam
shrImadhrangEshvaracharaNayOrantharangaI: prayuktham
sEvAhvAnam sapadhi shruNuyAm pAdhukAsEvakEthi

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

(Oh Paaduka!) It is the moment of reckoning. All limbs die down powerless. A loud noise would arise from the attendants of Yama, hurrying to take away the life, calling the name of the dying person. May that noise be not heard to me! May I, on the other hand, hear me summoned, by the name ‘Paaduka Sevaka’, by the proximate service-personnel of Lord Ranganatha, for the purpose of His ‘darshan’ and service!

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

1) UtthamUr Swamy’s anubhavam: Oh PaadhukE! at the time of faintness of my faculty of senses , when death approaches me , I do not want to hear the frightful sound of the servants of the Lord of Time (Yamadharma Raajan ) calling me to hell to undergo the punishments for my accumulated sins ; instead, please bless me to hear immediately the calls of the dear and intimate servants of RanganAtha hailing me as the servant of His PadhukAs and requesting me to join in PaadhukA aarAdhana kaimkaryam.

2)SrImath Andavan’s anubhavam: Oh PaadhukE celebrated for the protection of the sacred feet of SrIman NaarAyaNan, the sole grantor of Moksham! With Your anugraham , the links to the sarIram is going to end. Therefore I appeal now for the things that You should bless me with. I have been committing sins from time immemorial. The Yama dhUthAs will be sent at the time of death by Yama dharma raajA to bring me to fierce hells and they will shout at me to follow them . At that time of terror, You must chase them away by shouting Your Lord’s name and reminding them that I am the servant of Your Lord. My indhriyams will be weak and will not permit me to utter the name of Yours and that of Your Lord . I would also be in possession of poorva vaasanAs and I may end up calling my wife’s or my son’s name instead of Your or Your Lord’s name. As a result ,the servants of Yaman wont recognize me as a Prapannan and will scream at me. All my titles such as Ubhaya VedAnthAcchAr , Sarva Tantra Svatantrar and Kavi Taarkika Simham wont help me from these Yama dhUthAs during my last moments . The only thing that would help me would be the aruLappAdu as ” SriMath RanganAtha PaadhukA SEvakan “.Once the Yama PatAs hear that call , they will say ” Parihara Madhussodhana PrapannAn ” ( stay away from the Ones who have done prapatthi at the feet of Madhusoodhanan) and cease their terrifying shouts. They will run away from me . Oh PaadhukE ! You should bless me with this boon during my last moments on this earth.

3) May I not hear the bone chilling screams of the servants of Yama during my last moments , when my faculties will be feeble and I would be helpless . May You spare me from hearing the frightening screams of the assembly of the servants of Yama dharma Raajan ( Kalusha karaNE kaalE , janthUn kshipram aakaarayanthyA: Yama parishadha : ghOram ghOsham aham naakarNayEyam ). May I hear quickly as a countermeasure the invitation to have the darsana soubhAgyam of SrI Ranganathan by His BhaagavathAs calling me with the nAmam of ” PaadhukA sEvakan ” so that the Yama BhatALs will run away from my side ! May I hear that aruLappAdu at my last moments !

969. காலே ஜந்தூந் கலுஷகரணே க்ஷிப்ரம் ஆகாரயந்த்யா:
கோரம் நாஹம் யமப்ரிஷதோ கோஷமாகர்ணயேயம்
ஸ்ரீமத் ரங்கேச்வர சரணயோ: அந்தரங்கை: ப்ரயுக்தம்
ஸேவாஹ்வாநாம் ஸபதி ச்ருணுயாம் பாதுகா ஸேவக இதி

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! எனது புலன்கள் ஒடுங்கி நிற்கின்ற அந்திம காலத்தில், ”உடனடியாக வா”, என்று மனிதர்களை விரட்டுகின்ற யமகிங்கரர்களின் பயங்கரமான ஓசையை நான் கேட்காமல் இருக்கவேண்டும். ஸ்ரீரங்கநாச்சியாருடன் சேர்ந்துள்ள ஸ்ரீரங்கநாதனின் திருவடிகளுக்குக் கைங்கர்யம் செய்பவர்களால், ”அந்த ஸ்ரீரங்கநாதனின் பாதுகா ஸேவகனை அழைத்து வா”, என்ற அருளிப்பாட்டை வெகு விரைவாக நான் கேட்கவேண்டும்.

விளக்கம் – ஸ்வாமி தேசிகனுக்கு உபயவேதாந்தாசார்யர், கவிதார்க்கிகஸிம்ஹம், ஸர்வதந்த்ரஸ்வதந்த்ரர் போன்ற பல விருதுகள் திருவரங்கத் திவ்யதம்பதிகளால் அளிக்கப்பட்டது. ஆனால் தனது அந்திம காலத்தில் அந்தப் பெயர்கள் கூறி அழைப்பதை ஸ்வாமி பெரிதாக எண்ணவில்லை. மாறாக “பாதுகா ஸேவகன்” என்ற பெயரையே விரும்புகிறார்.

Sloka #970

970. pAShANakalpamanthE parichithagoUthamaparigrahanyAyAth
pathipadhaparicharaNArham pariNamaya mukundhapAdharakshiNi! mAm

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

Oh Mukunda Paaduka! At the time of death, I might lie like a senseless stone. You ought to confer on me, the blessing of contact with the Lord’s Feet, familiar in the case of Ahalya, Gowtama’s wife, (who was made fit to serve her husband), so that I will be enabled to be a servant of my Lord!

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

1) UtthamUr Swamy’s anubhavam: Oh Paadhukais of the One , who grants deliverance from the cycles of births and deaths ! At the time, when death approaches me , I will be still as a stone and senseless. At that time, please make me eligible for serving the Lord like You. May I be blessed by You to serve Your Lord in the manner in which He made Ahalya eligible to serve at the feet of her husband.

2) Srimath Andavan’s anubhavam: In addition to chasing away the Yama BhatALs , Oh PaadhukaE performing antharanga Kaimkaryam to Your Lord , You must look at me staying in a state similar to a stone and  raise me from the body via Moordhanya NaaDi and get me to parama Padham to serve SrIman NaarAyaNan ,there . May I be blessed with aprAkrutha sarIram and attan svaroopa aavirbhAvam so that adiyEn can perform Sarva dEsa, Sarva Kaala, SarvAvasthOchitha samastha Vidha Kaimakryams to Your Lord and enjoy paripoorNa BrahmA-nandham at Parama Padham!

3) Oh Mukundha PaadhrakshiNi ! During my last moments,as I stay senseless like a stone or a piece of wood (anthE paashaNa kalpam maam), You should bless me to be qualified to serve the Lord of the Universe at all times and places and all states (Thvam Maam pathi padha paricharaNa arham pariNamaya) just as Your Lord qualified AhalyA,who stayed as a stone to serve her husband (parichitha Gouthama parigrahanyAyAth) again …(V.S).

970. பாஷாண கல்பம் அந்தே பரிசித கௌதம பரிக்ரஹந்யாயாத்
பதிபத பரிசரணார்ஹம் பரிணமய முகுந்த பதரக்ஷிணி மாம்

பொருள் – ஸ்ரீரங்கநாதனின் பாதுகையே! எனது அந்திம காலத்தில் கல்லைப் போன்று நான் எந்தவிதமான நினைவும் இன்றிக் கிடப்பேன். அந்த நிலையில் நான் உனக்கு முன்பே பழக்கமான கௌதம முனிவரின் பத்னியாகிய அகலிகை போன்று கிடப்பேன். அவளை நீ எப்படிப் பிழைக்க வைத்து, அவளது கணவனின் பணிவிடையில் ஈடுபடுத்தினாயோ, அது போன்று என்னையும் எனது பதியான ஸ்ரீரங்கராஜனின் திருவடிகளுக்குக் கைங்கர்யம் செய்யும்படிச் செய்வாயாக.

NIrvEdhA Paddhathi SampUrnam
நிர்வேத பத்ததி ஸம்பூர்ணம்

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