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1-8
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
881. maNinikarasamuthThaI: sarvavarNA mayUKhaI:
prakatithashuBhanadhA pAdhukE! rangaBharthu:
niKhilanigamasUthErbrahmaNasthathsanAThA
mavagamayasi hrudhyAmarDhamAthrAm chathurthIm
Oh Paaduka! From Your hordes of gems, rays emerge in various colours.
Your note is also melodious. That musical note is reminiscent of the
fourth half-measure of the Pranava mantra, that half-measure
denoting, as its presiding deity, Ranganatha.
[Atharva-Shika-Upanishat describes that the syllables A-U-Ma are of
one measure each, that the last, half measure in the sound is of
importance
as implying Para-Vasudeva. This and the belief that Sri Rangavimana
is Pranava-embodying are relevant here].
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S)
SlOkam 881
1) UtthamUr Swamy's anubhavam: AtharvasikhA Upanishad secton is taken
as the pramANam by Swamy Desikan here. The Upanishadic portion
describes the colors, presiding deities for the three letters of
PraNavam (viz) aakAram , Ukaaram and Makaaram). Afterwards, it points
out that the final and the fourth portion of PraNavam (ardha
maatra/half letter) is nothing but Your naadham. The presiding deity
for the ardha maatrA is revealed by the Upanishad to be none other
than Para VaasudEvan , the supreme Lord resident in SrI Vaikuntam and
on the vimAnam of SrI RanganAthan at SrIrangam. Thus, the ardha
maatrA becomes Sarva varNa MaNi naadham, because of its links to the
Supreme Lord. That naadham of ardha maatrA blesses every one , who
hears it with auspiciousness of every kind. The sounds generated by
the PaadhukAs are that of PraNavam and has the features of Sarva
varNa MaNi naadham. Those who are fortunate to hear it are
truly blessed. Swamy Desikan says: " Oh RanganAtha PaadhukE! You
shine with the lustre of rays from all of Your gems and have attained
all colors of the spectrum (Sarva varNam). After that, You have
displayed the most auspicious sounds through Your movement, which is
equal to the fourth section of PraNava naadham (ardha maathrA),
celebrated by the VedAs as the one affiliated with RanganAtha Himself
and that which is heard in the heart lotuses of the Yogis".
2) SrImath Andavan's anubhavam: AtharvasikhOpanishad reveals the
Svarams ( Hrasvam, dheergam, plutham), VarNams ( Naadhams ) and
presiding deity (adhishtAna dEvathA) for the four different
variations of reciting PraNavam. The UpAsana of PerumAL , who is the
PraNava roopi can be approached with one or two or three or three
and half maathrAs. The last version of reciting with three and half
maathrAs is considered the most auspicious in granting Moksham. That
PraNava Roopi worshipped by the Three and half maathrA route is none
other than KaaraNa Brahma Svaroopa Para VaasudEvan. The adhishtAna
dEvathAs for recitation with one or two or three mAtrAs however are
Kaarya Brahma Moorthys such as Brahma (for 1 maathrA), VishNu ( 2
maathrA ) and Rudran ( 3 MaathrA) .
Swamy Desikan weaves in the Upanishadic meanings behind
PraNavOccharaNam with the varNams and svarams arising from the
different sanchArams of the Paadhukais, whose adhishtAna dhaivam is
always Para VaasudEvan .
3) The address of the Padhukais in this slOkam is very special and
endearing: " nikhila nigama soothE : BrahmaNa: Rangabharthu:
PaadhukE ! " ( Oh Paadhukais of the magnificent Lord of SrIrangam,
who is the origin of all VedAs and are unmatched in Svaroopam ,
GuNams and VibhUthis as ParamAthmA ). Swamy Desikan points out that
the sanchArams of the Padhukais reminds him of the fourth way of
recitation of PraNavam with ardha maathrai (ChathurTee ardha-mAthrAm
avagamayasi). He gives three reasons for coming to that conclusion:
(1) MaNi-nikara samuTtthai: mayUkhai: sarva varNaa ( having all kinds
of varNAs from the spreading rays from different kinds of gems ),
(2) prakaditha Subha nadhA (having the celebrated auspicious
nAdhams ) and
(3)Tath SanATAm hrudhyAm nikhila nigama soothE: BrahmaNa:
( having as Lord , the originator of all VedAs). For these three
reasons , Oh PaadhukE, You remind me of the fourth way of recitation
of PraNavam ( chathurTee ardha-mAthrAm avagamayasi)...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
882. shruthiviShayaguNA thvam pAdhukE! dhaIthyahanthu:
sathathagathimanOjnyA svEna DhAmnA jvalanthI
janithaBhuvanavruDdhi: dhrushyasE sThaIryayukthA
viDhruthaniKhilaBhUthA vaIjayanthIva mAlA
Oh Lord's Paaduka! You resemble the vaijayanthi garland, which is the
Deity of the five elements. You bear all Bhootas (namely beings). You
are the subject of Sruti; You stroll at all times; You shine in Your
own effulgence; Your responsibility is to nourish the worlds; (water
nourishes the worlds). You are firm as Prithvi is.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S)
SlOkam 882
1) UtthamUr Swamy's anubhavam:Swamy Desikan describes the PaadhukAs
as Vaijayanthi, the garland made of wild flowers worn by RanganAtha.
It is known that the never-fading Vyjayanthi maala is the presiding
deity for all the five elements (pancha bhUthAs) such as sky
(aakAsam ), Earth, Water, Wind and Fire. AakAsam or ether is
essential for hearing. Hence , Swamy Desikan describes Vaijayanthi to
have Srushti vishaya guNam or the attributes of principles recited by
the VedAs and heard through the ears. The sounds of PaadhukAs are
heard similarly by the ears.The word "Sathatha gathi" in this slOkam
means Vaayu or wind, which spreads the fragrance of both Vyjayanthi
and PaadhukAs.The word "Dhaamnaa" means the brilliance of Suns and
Stars. Such brilliance is contained by the gems of PaadhukAs and the
flowers of VanamAlaa. Both the PaadukAs and the VanamAlaa are
affiliated with the element of water, since they increase the health
of living beings from crops to human beings. This is indicated
through the choice of the phrase,"Janitha Bhuvana Vrutthi". Both the
VanamAlA and the PaadhukAs have the quality of permanance and
stability. This is the quality of the final element of the Pancha
BhUthAs (viz)., the Earth (PruTvee). Thus VanamAlA and the Paadhukais
bear the five elements and have much in common. When worn, both
cause great auspiciousness and joy. On this basis, Swamy Desikan
identifies the PaadhukAs as a manifestation of the Lord's Vaijayanthi
Maalaa.
Swamy says: "Oh PaadhukAs of the enemy of the asurAs ! Through the
sweet sound You generate during Your movements, You please the hearts
of Your devotees and display the qualities of AakAsa. Through Your
lustre and nourishing attributes, You display the features
of Agni(Tejas) and water ( aapa: ). Through Your firmness and
durability, You demonstrate the qualities of Earth, another pancha
bhUtham. Lord's Vaijayanthi Maalaa has been celebrated for containing
all the attributes of Pancha bhUthAs. Oh PaadhukE! You share that
feature with Vaijayanthi Maalaa and therefore I consider You as an
incarnation of that sacred garland worn by the Lord.
2) SrImath Andavan's anubhavam:The inner meaning of this slOkam
linking Swamy NammAzhwAr to Vyjayanthi maalai of Pancha bhUtha form
stresses on these unique features : (1) He has the AchArya lakshaNams
prescribed in the VedAs (2) He generates delectable naadham through
his paasurams (3) He travels around performing mangaLAsAsanams for
the auspiciousness of the world like the ever moving wind (4) He has
the Brahma tEjas like Agni (5) He is like the nourishing water for
the growth of aathma kshEmam and (6) steadiness and firmness in
rescuing samsAris and delivering them to His Lord. Through all these
attributes, Swamy NammAzhwAr has the features of pancha bhUthams (
AakAsam , Vaayu, tEjas, aapam and PruTvee ). Vyjaynthi garland is the
subtle form (Sookshma roopam ) of the pancha bhUthams. Thus Swamy
NammAzhwAr is linkable with Vyjayanthi maala dear to the Lord.
3) Oh Paadhukai of the Lord, who destroys asurAs ( Dhaithya-hanthu
PaadhukE )! You appear like the Vyjayanthi Maala, who incorporates
in itself the Pancha bhUthams (PaadhukE ! Thvam nikhila bhUthaa
Vyjayanthee Maala iva dhrusyasE ). The pancha bhUthams are
incorporated in the PaadhukAs this way: (1) AakAsam/Sabdham:
Sruthi vishaya guNA (sabdham travels in ether), (2) Vaayu: moving
always( sathatha gathi), (3) Tejas: beautiful lustre of its own (
ManOj~nA svEna dhAmnA jvalanthee ), (4) Appu : generating the growth
of the world ( janitha bhuvana vruddhi: ) and (5) PruTvee: Firmness
and steadiness ( sTairya-yukthA ). Therefore , Oh PaadhukE !
You appear like Vyjayanthi Maalaa ( Thvam Vyjayanthee maalaa iva
dhrusyathE )...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
883. RaGhupathipadhasangAdhrAjyaKhEdham thyajanthI
punarapi BhavathI svAn dharshayanthI vihArAn
aBhisamaDhithavruDdhim harShakOlAhalAnAm
janapadhajanithAnAm jyAyasA shinjithEna
Oh Paaduka! You ruled over the kingdom from the throne, yet were in
grief. When the Lord returned, You joined the Lotus-like Feet and You
became immensely happy. You started Your sportive walks with a great
eclat. The joy gave out a noise that drowned the furore caused in the
nation's crowds on getting Rama back.
Azhvar would grieve on separation from the Lord. He would revel when
in close proximity with Him. No other definition can be given for
this
grief or joy. (see under verse 790).
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan
SlOkam 883
1) UtthamUr Swamy's anubhavam: Oh PaadhukE ! When You ruled AyOdhyA
at the behest of Your Lord, You were grief stricken over the
seperation from Your Lord. When He returned from exile and took
charge of the kingdom, You were joyous and performed service to Him.
It was clear that You preferred service to Lord over ruling
the kingdom. You joined with the people celebrating Your Lord's
return from exile and made them enjoy Your delectable sounds, which
enhanced their happiness many fold.
2) SrImath Andavan's anubhavam: Oh PaadhukE ! You got reunited with
Your Lord's feet after His return from exile and You forgot all the
painful burdens of ruling the kingdom until then as His
representative. You resumed your favorite sport of roaming with Your
Lord and showing those steps to the world joyously. With Your
majestic naadham, You infromed the people of AyOdhya about the
auspicous news of their Lord's return from exile.
3) The PaadhukAs got relieved of the weighty responsibilities of
carrying the burden of ruling over the kingdom of Raghu vamsam , when
it got reunited with the Lord's feet after His return from exile (
Raghupathi padha sangAth raajya khEdham thyajanthee). The PaadhukAs
showed once again their sportive movements ( punarapi svAn vihArAn
darsayanthee) as they got reunited with thir Lord's sacred feet. The
PaadhukAs raised then a loud naadham to announce to the world about
the joyous news of the Lord's return to His home (Bhavathee jyAyasaa
sinjithEna janapadha janithAnAm harsha kOlAhalAnAm vruddhim
abhisamadhitha)...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
884. haricharaNamupaGhnam pAdhukE! samshrithAyA-
maDhigathabahushAKhAm vaIBhavam dharshayanthyAm
aBhajatha viDhihasthanyasthaDharmadhravAyAm
thvayi mukuLasamruDdhim moUkthikashrIsthadhAnIm
Oh Paaduka! When the Lord scaled the worlds, His foot going up looks
like a prop-stick; You as a creeper cling to it; Brahma pours water
to nourish You; it is Dharmadrava, the punya of all worlds!; Your
pearls look like flower buds of the creeper. The whole is a pleasing
imagery to me!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
slOkam 884
1) UtthamUr Swamy's anubhavam: Oh PaadhukE ! At the time of Lord's
incarnation as Thrivikrama , the pearls on Your body looked like
flower buds. You appeared like a creeper dependent on the Lord's leg
for Your support. The water that BrahmA added to Lord's feet
appeared like the water flowing through the trenches to nourish You
to flower and produce those pearl buds. You looked like the creeper
with many branches like the VedAs. Hence , I consider You as a
sacred creeper attached firmly to the holy feet of Your Lord.
2) SrImath Andavan's anubhavam: Oh PaadhukE ! During
ThrivikramAvathAram of Your Lord, You were like a Kalpaka creeper
dependent on the support rod of Your Lord; You branched out to form
the different sections of the creeper to demonstrate to the people of
the world that the various Veda Bhaagams celebrate Your Lord's
glories. At that time, Brahma dEvan melted the puNyams of the world
in to sacred water and added that water for Your nourishment, which
caused the appearance of Your pearls looking like the buds of the
creeper (Yourself) nestling around the sacred feet of Your Lord.
3) During that time of ThrivikramAvathAram ( TadhAneem), You
resembled a creeper that attached itself to the supporting rod of
the Lord's sacred feet ( Hari charaNam upagnam samsrithAyAm ). You
had then many side branches as a creeper to remind the people of
the world about the Vaibhavam of Your Lord , who is celebrated in the
many branches of the VedAs ( adhigatha bahu saakhA vaibhavam
darsayanthyAm ). BrahmA added water (the melted puNyams of the world)
to Your roots and the coolnes of those waters made all of Your buds
glisten ( Vidhi hastha dharma dhravAyAm Thvayi moukthika SrI: mukuLa-
samruddhim abhajatha) ...(V.S ).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
885. kanakaruchirakAnthi; kalpithAshOkaBhArA
kruthakamalashrI: krIdathA mADhavEna
dhishidhishi sumanOBhirdharshanIyAnuBhAvA
suraBhisamayalakshmIm pAdhukE! puShyasi thvam
Oh Paaduka! You are gold, with a lovable appearance. You remove
people's burden of grief. The Lord, who is on a sport of walk, places
His Lotus Feet on You and enhances Your charm. The Devas and the
seers worship You from all directions. You acquire the halo of the
spring (Vasantha). The Lord returned to You in a Vaikasi month and
the added charm of that month is also evident from the blossoms of
Champaka, Asoka, lotus, etc. You are really the Godess of Vasantha
season, a veritable Vasanthalakshmi.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan(V.S):
slOkam 885
1) UtthamUr Swamy's anubhavam:Swamy Desikan compares the PaadhukAs
that united with RaamA's feet after return from His exile to the
joyous spring month of VaikAsi. He says: "Oh Golden PaadhukE ! with
Your incomparable lustre, You serve Your Lord joyously in all His
journeys and make Your devotees rid of their sorrows. As You move in
every direction with Your Lord, DevAs, Yogis and righteous people
shower flowers on You and make You prolong the prosperity and wealth
symbolized by the spring month of VaikAsi ".
2) SrImath Andavan's anubhavam:The inner meaning is : (1)
SadAchAryAs shine like melted gold through their Brahma tEjas (2)
they banish the sorrows of those, who seek their protection (3) they
have the eternal residence of Bhagavaan inside them (4) they have
glories that are celebrated by VidhvAns from all corners of
the globe (5) they are free of samsAra thaapams and are known for
their aathma guNa poorthy. For all these reasons , SadaachAryAs
generate joy and sukham that is enjoyed by all during the Vasantha
kaalam that has the abundance of many kinds of fragrant and colorful
flowers.
3) Swamy Desikan salutes the glories of Paadhukais and equates
those glories to the fertile abundance seen duirng the Vasantha
ruthu (Thvam Surabhi samaya Lakshmeem pushyasi) evident in all
directions ( dhisi dhisi darsaneeyam) and enjoyed by the dEvAs
(sumanObhi: darsaneeyam) . Those paadhukais have the union with the
auspicious lotus feet of the Lord and possesses richness of a unique
kind ( MaadhavEna krutha padha kamala SrI: ). The other richnesses
associated with Vasantha kaalam are referred to by Swamy Desikan:
(1) the beauty and lustre associated with ( the golden) SeNpaka tree
( kanaka ruchira kaanthi) , (2) the isvaryam of the sorrow-free
AshOka tree (AshOka bhaarA), (3) the isvaryam of the lotus feet of
the Lord ( MaadhavEna krutha padha kamala SrI:) and (4) the beauty
and glories of lotus flower. All these attributes join together and
helps Paadhukais of the Lord to enhance further the beauty of
Vasantha ruthu/VaikAsi month ...(V.S ).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
886. praNihithapadhapadhmA pAdhukE! rangaBharthu:
shuBhatharagathihEthuschArumukthApravALA
sThirapariNatharAgAm shuDdhabODhAnubaDdhAm
svajanayasi munInAm thvanmayIm chitthavrutthim
Oh Paaduka! Yogis contemplate on the Lotus Feet, which are on You.
You assist the Feet for free walk; the dhyana on the Feet leads yogis
for a lovely auspicious progress to salvation. Your pearls and
corals, by their colour and appearance create an image of the Lord's
smile exposing pearl-like teeth and coral-like lips. Their mental
realization is pure white, undiscoloured by doubt and is permanently
bound in love (raga=red). The contemplation, the mind, the process is
totally yourself as such; clinging on to You, let us say. May I then
say that You have made the yogi-mind Your relative?
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 886
1) UtthamUr Swamy's anubhavam: Oh RangaNnAtha PaadhukE! Lord has
firmly placed His lotus feet on You and takes His celebrated and
auspicious steps with Your assistance. Righteous people meditating on
You think of Your Lord's red lips resembling BhimbhA fruit and His
sparkling white teeth, when they think of Your corals and pearls.
Through such associative thoughts, You make the thoughts of the Yogis
center on You for practising Bhakthi or Prapatthi yogam .
2) SrImath Andavan's anubhavam:Oh PaadhukE ! On You the Lord's lotus
feet are firmly placed. You take the Lord and the devotees that have
taken refuge in You along the high roads. You attract your devotees
through Your beautiful pearls and corals. You display the auspicious
attributes to grant mOksham to all from children to seasoned yogis.
They seek You out for Prapatthi as the ones, who have no one else
to come to their rescue ( ananya gathi: ). The inner meaning is that
Prapatthi anushtAnam is available to one and all (PaNDitha Paamara
SaamAnyam , SarvAdhikAram). That SadAchAryAs can make it happen for
one and all is the subtle essence of Prapatthi Saasthram.
3) Rang Bharthu: PadhukE ! Your Lord's sacred feet are well
positioned inside You (PraNihitha padha Padhmaa). You become the
reason for the Lord's auspicious sanchAram and for the Jeevan's
Moksha yaathraa(Thvam NaaTasya Subhatara gathi hEthu:). With the
beauty of Your pearls and corals, You raise the desire of people at
all levels --young unsophisticated ones to seasoned yogis--to perform
prapatthi unto You (ChAru mukthA pravaaLA chAru muktha aapraBhALA
Thvam Thvanmayeem chittha vrutthim janayasi). You turn their chittha
vrutthi ( activities of the mind) completely towards You ( MunInAm
chittha vrutthim Thvanmayeem svajanaysai)..(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
887. virachithanavaBhAgA rathnaBhEdhaIrvichithraI-
viviDhavithatharEKhAvyakthasImAviBhAgA
haricharaNasarOjam prEpsathAmarchanIyam
praThayasi navanABham maNdalam pAdhukE! thvam
(1) Oh Paaduka! You are gem-studded, the nine gems being
identifiable. Even so this Bharatavarsha, named of course, after
another Bharata is called Navanabha after the nine sons of King
Nabhi. It has nine regions, well-demarcated by boundaries, natural or
man-made. This constitutes the site where one can expect one's holy
acts to bear fruit-so it is called Karma-Bhoomi. You perhaps proclaim
that this Navanabha is also fit to resort to, as You are, for
reaching Hari's Lotus Feet.
(2) Pancharatra-agama prescribes a ritual using a nine-chakra-divided
holy base, whereat worship of Hari is sure to secure salvation.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 887
1) UtthamUr Swamy's anubhavam: Swamy Desikan compares the
Paadhukais to the land of BhAratham divided in to nine sections for
helping the nine sons of NabhA to rule over them . The PaadhukA is
similarly divided by nine kinds of gems (nava rathnams) . Both
Bhaaratha varsham and PadhukAs are divided by natural and artificial
lines and patterns and are entitled to the common title of Nava
nAbhA . VishNu PurANam states that the BhAratha khaNDam divided in to
nine sections is the ideal place to worship SrIman NaarAyaNan. Swamy
says: Oh PadhukE ! You serve as nava nAbhA varasham (Bharatha
varsham) and reveal to one and all that it is the land for the proper
worship of Your Lord. Oh PaadhukE! You have divided Yourself in to
nine divisions through Your nine kinds of gems and are recognized by
the many natural and other kinds of lines made by the DevA's
crowns as they prostrate before You and touch Your surface with their
hard crowns. With all of these characterstrics , You announce that
You are the nava nAbhA maNDalam described in the PaancharAthra
aagamam ,as the one which is the most appropriate land to worship
Hari and recieve His choicest blessings.
2) Srimath Andavan's anubhavam: Oh PaadhukE ! You are like Bhaaratha
Varsham in many ways. You are enmeshed with the nine kinds of gems
separated by long lines just as BhAratha Varsham is divided by nine
distinct sections with their own fine demarcations for the benefit
of the nine sons of NaabhA chakravarthy. Both You and Bhaaratha
Varsham have thus the qualifications for being the right place for
Mumukshus to worship the Lord.
3) Oh PaadhukE ! You have nine kinds of features(amsams) based on
your nine gems(Vichithrai: rathnabhEdhai: virachitha navabhAgA).You
are delinated by boundaries made up by many , broad lines ( Thvam
vividha vithatha rEkhA vyaktha seemA vibhAgA ). You glorify
the Bharatha Varsham with its nine divisions linked to the nine sons
of Naabhi chakravarhty (nava nAbham MaNdalam PraTayasi). You do this
for the benefit of Mumukshus , who wish to attain the lotus feet of
the Lord through worship at one of the nine sections of BhAratha
Varsham, the Karma BhUmi (Thvam Hari charaNa sarOjam prEpsathAm ,
archaneeyam nava naabham maNDalam praTayasi ) ...(V.S ).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
888. pariNathaguNajAlA pankthiBhirmoUkthikAnAm
bahuviDhamaNirashmigranThibanDhABhirAmA
raGhupathipadharakshE! rAjavAhyasya kumBhE
kalitharuchiraBhUsthvam kApi nakshathramAlA
Oh Paaduka! You are seated on the head of the Royal Elephant; the
rows of pearls on You are cross linked by the various rays from the
gems so that the whole looks like the so-called 'Nakshatra-mala', a
decorative network of cross links hung on the face of the elephant.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopn (V.S):
SlOkam 888
1) UtthamUr Swamy's anubhavam: Oh Raghupathi PaadhukE ! You have
become the matchless garland of stars seen on the forehead of the
royal elephant Satrunjaya through Your rows of pearls tightly woven
together wih many rays emanating from Your gems. BharathA placed You
on the back of the royal elephant to bring You back to rule the
kingdom.(here, Swamy Desikan suggests that the PadhukAs are like the
decorative jewelery covering the broad forehead of the royal elephant,
which was seen by one and all during the ocasion of the procession
before coronation ).
2) SrImath Andavan's anubhavam: When Bharathan arranged a procession
on the back of the royal elephant prior to your ascent to the
simhAsanam of the Raghu vamsam, You resembled a garland of stars on
the forehead of the elephant. How so? The pearls on You separated by
the many gems in between resembled a nakshathra Maala, where the
pearls are the stars and the colored knots in between to make the
necklace are the different gems.
3) Oh Raghupathi PadharakshE ! You look like a beautiful necklace
consisting of twenty seven stars (Thvam Kaapi abhirAmA nakshathra
mAlA abhU: ). You are beautiful with the colored knots ( colored
gems) that tie together the pearls (Thvam PariNatha guNajAlA
bahuvidha maNi rasmi granthibandha abhirAmA) that gives the
appearance of a necklace of stars shining on the forehead of
the royal elephant ( Raajavaahyasya kumbhE kalitharuchi: kaapi
Nakshathra maalA abhU: )...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
889. charithaniKhilavrutthischArupadhmAsanasThA
guNanibidithamukthApamkthibaDdhAkshamAlA
saviDhamaDhivasanthI pAdhukE! rangaBharthu:
charaNakamalamantharbimbitham DhyAyasIva
Oh Paaduka! When the activities are over, You sit seated on a lotus-
pedestal; the row of pearls becomes a necklace of beads, round the
neck, to help in counting. The image of the Lotus Feet is reflected
on You. It looks as though You perform Yoga in that posture.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 889
1) UthtamUr Swamy's anubhavam:Swamy Desikan equates the PaadhukAs
(fit for meditation) to an ashtAnga yOgi. All the attributes of the
PadhukAs are shown to be seen in the meditator(Yogi). He says : " Oh
PadhukE ! After performing mental restraint (yamam) and religious
observances (niyamam), PadhukA sits on the lotus posture (PadmAsanam)
and has the meditative chain of beads on its hands made up of
lightly knit pearls. PaadhukAs stay close to RanganAthA and meditate
upon His holy feet appearing in its heart lotus". All these
attributes are shared by AshtAnga Yogis meditating on the Lord. Swamy
Desikan observes that PaadhukA performs Yamam, Niyamam and PrANAyAmam
and sits near the Lord and reflects on the Lord's holy feet. Thus,
the PaadhukAs and Yogis share many features in common so that
the Paadhukais can be described as a veritable AshtAnga Yogi.
2) SrImath Andavan's anubhavam:Oh PaadhukE ! When One sees You
sitting immobile next to PerumAl on PadhmAsanam, You appear like one,
who has done all required sath-karmAs and is doing manthra japam on
PerumAL's Thiruvadi with a Japa Maalai made up of Pearls.
3) Oh PadhukE ! You are sitting next to RanganAthan ( Thvam
Rangabharthu: savidham adhivasanthi). You are sitting on a beautiful
PadhmAsanam ( Thvam chAru PadhmAsanasTA ). You are holding in Your
hands a japa maalai made of pearls( guNa niBhiDitha mukthA pankthi
BhaddhA akshamAlA ). You seem to have completed the performance of
all recommended karmAs and controlled ManO-Vrutthis ( nikhila
vrutthi: ). What type of Japam are You doing while seated on
PadhmAsanam and holding the pearl JapamAlA ? It becomes clear that
You are meditating on the lotus soft feet of Your Lord reflected
inside Your heart lotus ( Thvam antha: BhiBhitham charaNa kamalam
dhyAyaseeva)...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
890. anupaDhi parirakshEnnEkaputhrABhimAnAdh
BhuvanamidhamashESham pAdhukE! ranganATha:
nijapadhanihithAyAm dhEvi! thiShtan brajan vA
thvayi nihithaBharOBhUth kim puna: svApamrucChan
Oh Paaduka Devi! Lord Ranganatha shoulders the burden of protecting
all beings. He does it all by Himself. He does it without expecting
any return, unlike what is usually the world's habit. The love, care,
and concern that He bears in respect of each individual being, is the
same as one (or He) would show towards an only son. The magnitude of
His burden can now be imagined. He has perhaps, this on His own
shoulder when seated. But by simple logic He may be regarded as
entrusting the whole to You; when He is asleep. When standing or
walking, the whole weight of His is borne by You along with His
burden of world-protection. Could one say that He bears the weight of
yours, while walking? You protect the Feet and that enables the Lord
to walk! While He is asleep, You bear Him as Adisesha. Thus Your role
as the role of Azhvar and Acharyas offering correct guidance to
people, is so much cardinal that the Lord chooses incumbents for the
assignments after elaborate testing. The worth of sadhacharyas has to
be understood in this spirit.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 890
1) UthtamUr Swamy's anubhavam: Oh Devi PadhukA ! RanganAthA carries
the weight of the Universe in the spirit of a father caring for His
only son. Without any incentive but purely out of His compassion, He
places His feet inside You(PaadhukAs) and the burden of carrying the
load of the universe falls on You as well. Thus, You help Him to
carry the burden, when He is standing or walking .When He engages in
Yoga nidhrA, the entire burden of carrying the load of the universe
falls completely on You. During His sleep, You carry the weight of
AdhisEshan. The Lord sleeps now without any worry knowing that You
are in charge as His representative .
2) SrImath Andavan's anubhavam: Oh PaadhukE ! Lord RanganAthan
protects the world without expecting anything in returm and displays
the same affection a parent shows for his only son. This Lord of
SrIrangam places the responsibility of protection of the world on
the capable PaadhukAs, whether He is at His sannidhi or on sanchAram.
If Lord RanganAtha acts this way during His wakeful hours, one can
readily imagine that He assigns the protection of the world with the
Paadhukais , when He engages in nidhrA. Therefore, Oh PaadhukE !
You are the One, who bears the responsibilities of protecting the
world at all times.
3) Oh PadhukE! Lord RanganAtha protects the world without any
wavering like the Father, who protects his son without seeking any
rewards ( RanganAtha: asEsham bhuvanam yEka-puthra-abhimAnAth
anupadhi parirakshan iva).During the time of sanchAram or otherwise,
Lord RanganAtha places the responsibility of protecting the world with
You standing close to His Thiruvadi ( Thishtan vrajanvA RanganAtha:
nija padha nihithAyAm Thvayee nihitha bhara: abhUth). If this were to
be so during His wakeful hours, what is to say about the protection
of the world, when He sleeps (svApam rucchan kim puna: )? Yes ,
Ofcourse! He entrusts You with that protection as well ...(V.S).