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1-8
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
Note: Unlike other sections, wherein import, interpretation and other
aspects of rhetoric are important, here in Chitrapaddhati, the
letter, the sound, the syllable are more important, not the meaning.
There will, of course, be a meaning given.
911. prathiShTAm sarvachithrANAm prapadhyE maNipAdhukAm
vichithrajagadhADhArO viShNuryathra prathiShTitha:
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 911
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.
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
912. shruNu thE pAdhukE! chithram chithrABhirmaNiBhirviBhO:
yugakramaBhuvO varNAn yugapadhvahasE svayam
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 912
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).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
913. surAsurArchithA DhanyA thungamangaLapAlikA
charAcharashrithA mAnyA rangapungavapAdhukA
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S)
*******************************************
SlOkam 913 : 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).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
914. padhmEva mangaLasarithpAram samsArasanthathE:
dhurithakshEpikA BhUyAth pAdhukA rangaBhUpathE:
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!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan(V.S)
*******************************************
SlOkma 914: 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 of
the 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).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
915. ananyasharaNa: sIdhannananthaklEshasAgarE
sharaNam charaNathrANam ranganAThasya samshrayE
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan(V.S)
********************************************
SlOkam 915: 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).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
916. prathiBhAyA: param thatthvam biBhrathI padhmalOchanam
paschimAyAmavasThAyAm pAdhukE! muhyathO mama
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes from V.Sadagopan (V.S):
*********************************************
SlOkam 916: 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).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
917. yAma: shrayanthi yAm DhatthE yaIna yAthyAya yAccha yA
yA asya mAnAya yaI vAnyA sA mAmavathu pAdhukA
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
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
**********************************************
SlOkam 917: 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 ) !
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Namo Narayana,
SriMuralidhara Dasan
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
918. charyAna: shoUripAdhu! thvam prAyaschithEShvanutthamA
nivEshyasE thatha: sadBhi: prAyaschitthEShvanutthamA
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).
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan(V.S):
*******************************************
SlOkam 918 : 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).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
919. rAmapAdhagathA BhAsA sA BhAthA gadhapAmarA
kAdhupAnancha kAsahyA hyAsa kAnchanapAdhukA
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
*********************************************
SlOkam 919 :
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.
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
920. bADAGhALIJhAtathucChE gAThABhAnAya PhullaKhE
samADhoU shaTajicchUdAm vruNOShi haripAdhukE
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.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
*******************************************
SlOkam 920: 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).