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1-8
901
SrI: nithyam Ranga Kshithipathy padhanyAsa dhanyAthmanasthE
sinjA-nAdham sravaNa madhuram PaadhukE dheergayantha:
kaalE tasmin karaNa-vigama klEsajAtham vihanyu:
santhApam nasthruNa tuLaseegandhinO gandhavAhaa:
Oh Paaduka! You are most fortunate self to be in
contact with the Lord's feet at all times. When Your
melody-rich sound is generated, it would be heard at
longer distances, as blown by the wind. So also the
rich fragrance of the TuLasi on the Lord is brought
about by the wind. That wind is cool. May You grant us
a boon that at the critical moment of death, You will
see that the melody, fragrance and coolness propagated
through the wind reach us so as to remove the agony
felt in all our limbs.
Special Notes by V. Sadagopan:
1.UtthamUr Swami's anubhavam: Oh PadhukE! RanganAthA's
union with You through His holy feet makes You blessed
in every way. Your pleasing Naadham, when You serve Him
is the most auspicious sound to hear. That sound is
blended with the fragrance of TuLasi leaves adorning
Your Lord's feet and is spread by the winds far and
wide. The combination of that Naadham and fragrance
removes the afflictions of ours at the time of our
departure from this world.
2. Srimath Andavan's anubhavam: This slOkam reminds one
of the ease of departure from this world for a
paramaikAnthi through rememberance of
Bhagavath-BhAgavatha-AchArya vishayams. Anthima
smaraNam and SraVaNam for the joyous journey to SrI
Vaikuntam with the help of Bhagavath- BhAgavatha
SmaraNam is highlightd here. The pains and pangs of
sorrow associated with the last moments on this earth
are banished through such anusandhAnams and sights.
Swami Desikan prays here for the blessings of hearing
the PaadhukA Naadham, the experience of contact with
the cool and fragrant TuLasi used in PaadhukA worship
during His last moments.
3. The extraordinary good fortune of experiencing the
Paadhukais during one's last moments are celebrated
here. Oh PaadhukE! You have the eternal association
with the sacred feet of the Lord of Ubhaya VibhUthi and
have attained fulfilment in this janmam
(Ranga-kshithipathi padha nyAsa dhanya aathmana: tE).
During the last moments on this earth, Our minds will
be agitated over the loss of eye sight and hearing et
al (Tasmin kaalE Na: karaNa vigama klEsa jAtham
santhApam). You should remove (vihanyu:) that klEsam
(KaraNa KaLEbharam) fully through Your deliberate acts
of making us hear the delectable Naadham arising from
your bells (tE SravaNa madhuram sinjAnAdham) indicating
Your sanchAram with Your Lord towards us. You should
let us inhale the fragrant breeze arising from the
young TuLasi leaves on You (taruNa TuLasee gandhina:
gandhavAha:). These welcome experiences will banish our
klEsams during the anthima kaalam.
902
SrI: SamsAradhva srama-pariNathAm samsrithAnAm janAnAm
tApam sadhya: samayithumalam SaarngiNa: PaadhukE Thvam
ChandraapeeDE praNamathy navAm chandrikAm aapiBadhbi:
dhArA niryath salila-kaNikA seekaraiscchandrakAnthai:
Oh Lord"s PaadhukA! Siva who has the moon on his head
is bent low before You in great respect. The moonstones
on You shed torrents of water by the effect of the
moon. A drop of water is adequate to remove the agony
suffered by people by reason of going round and round
the wheel of Samsaara.
Special Notes by V. Sadagopan:
1.UtthamUr Swami's anubhavam: In the earlier verse,
Swami Desikan pointed out that the PaadhukAs drive away
the samsAric afflictions by reducing their heat. Since
water is important to reduce the heat, He states that
the PaadhukAs have also that element of water in them.
He says: "Oh Paadhukais of SaarangapANi! When MahEswara
with His crescent Moon decoration bows before You, the
rays of moon fall on the chandrakAntha stones and
produce a stream of water that removes the fatigue of
the people affected by the heat of SamsAric
afflictions". ChandrakAntha stones are known to produce
water, when Moon's rays fall on them.
2. Srimath Andavan's anubhavam: SamsAris wander in the
torrid desert of Taapa Thrayam, shrivel from the heat
and rush to the side of the most merciful PaadhukAs and
perform Prapatthi. The ever-compassionate Paadhukais of
the Lord of SrIrangam removes the fatigue of the
SamsAris and frees them from their sufferings. How does
it quench the heat of SamsAram? PadhukAs have
chandhrakAntha gems on its surface. When MahEswaran
prostrates before the Paadhukais, the rays from the
crescent Moon on MahEswaran's head fall on the
ChandrakAntham and cause storage of copious amounts of
water inside them. With their unique property to drink
in Moon's rays and transform them to water, they
accomplish this storage of water. When a suffering
SamsAri does Prapathti, the water from the
ChandrakAntham comes to His rescue and quenches his
samsAric tApams.
3. MahEswaran has the crescent Moon as His head
aabharaNam (ChandrapeeDam vahathi). When He prostrates
before the Paadhukais, the cool rays from the new
crecent Moon fall on the ChandrakAntham gems on the
Paadhukais; these gem stones drink up (transfrom) the
moon beams and store up the water inside them (navAm
chandrikAm aapiBadhbhi: dhArA niryath salila karNikaa
seekarai: ChandrakAnthai:). When the samsAris scorched
from the tApa trayam approach the Paadhukais and
perform prapatthi, the cool water from the
ChandrakAntham gems quenches instantaneously the
samsAric afflictions (Taapa thrayam sadhya samayithum
alam).
903
SrI:
vajrOpEthAm valabhidhupala-syAmaLam manjughOshAm mukthAsAraam madhura-chapalAm
veekshya VishNO: padhE ThvAm harshOthkarshAth upari chalayan PaadhukE
ChandrakAntham dhatthE nithyam dhrutha ghanaruchi: tANDavam NeelakaNDa:
Oh Padhuka! You have diamonds on You; have blue gems
too; You shine with the pearls on You; You move about
in a gentle, captivating manner with a sweet melody;
You are at the feet of the Lord; You gladdeen Siva
(Nilakanta).
Oh PaadhukA! The cloud of the rainy season are dark
bluish like the sapphires on You. they shed streams of
water like pearls. These clouds move in AakAsam (VishNu
Paadham) and send out thunderous noise and briliant
lightning. On seeing these rain-laden clouds, the
peacock and Sivan (with blue hue in their necks) become
joyous and perform a dance of joy. The peacock's dance
is seen through the movements of its feather tips.
Siva"s dance leads to the crescent moon on his jadai
moving in a manner consistent with his dance.
Special Notes by V. Sadagopan:
1.UtthamUr Swami's anubhavam: In the previous verse,
Swami Desikan referred to the special stone known as
Chandra Kaantham. The word Chandra KanthA has another
meaning (viz), the tail of peacock. Swami Desikan
develops here that idea further. He says: "Oh PaadhukE!
Paramasivan dances with joy, when He sees You. In this
context, He is like the peacock, which sees the rainy
clouds. He sees You with the sapphires and adamantines
along with the pearls that decorate You.As He bows
before You standing at the feet of Your Lord and gets
joyous and performs a dance that shakes the crescent
Moon on His head".
2. Srimath Andavan's anubhavam: Maheswaran is the
foremost among the devotees of SrIman NaaryaNan. Hence,
He is selected by Swami Desikan as the visEsha Bhaktha
Janam, who uses Naama Sankeerthanam and dancing to
celebrate the glories of the Lord's Paadhukais. Like
the peacock that gets inspired to dance at the sight of
dark, rain-laden clouds and the sound of the thunder,
MahEswaran gets inspired by the sight of the dark blue
sapphires on the Paadhukais as well as by the majestic
naadham of the Paadhukais as it engages in SanchAram
with the Lord on top of them. MahEswaran breaks in to
an outburst of dance as the peacock in the rainy
season.
3. The "harshOthkarsham" (the outpouring of Joy) of
MahEswaran on the darsanam of the Paadhukais with
intense blue sapphires (valabhidhupala shyAmaLaam)
generating sweet nAdham during their movement (manju
ghOshAm) inspires Him to break into a brisk dance
(TaaNDavam); that dance makes the tip of the crescent
Moon on His matted locks move in rhythm (upari
chandraka antham chalayan).
The joyous MahEswaran breaking in to a dance is
compared to the peacock elated at the sight of the
rain-laden clouds (ghanE ruchi: NeelakaNDa iva). Both
MahEswaran and the peacock have blue throats
(NeelakaNDa:). Rain clouds are associated with thunder
(Vajram), whereas the Paadhukais have the adamantine
stones (vajram). Rain cloud is dark blue (ShyAmaLA) and
the Paadhukais have the dark blue hue from its
sapphires (Valabhidhupalam). Both have beautiful
sanchAram. With all these features in common, both
MahEswaran and peacock engage in their joyous dances.
One dances at the sight of the Dhivya PaadukAs and the
other at the sight of rain-bearing clouds.
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
904. shrIrangEndhOscharaNakamalam thAdhrusham DhArayanthI
kAlE kAlE saha kamalayA klrupthayAthrOthsavashrI:
gathvAgathvA svayamanugrahadhvAramunnidhranAdhA
poUrAnnithyam kimapi kushalam pAdhukE! prucChasIva
Oh Paaduka! You bear the Lotus Feet of the Lord, of such a great
reputation as to be resorted to by all worlds as the sole resort for
rescue! You move about in every procession, making Lord Ranganatha
walk through streets, along with His consort. You pause at every
doorstep and emit a melodious note. Is it that You enquire of the
occupants, in Your great concern, 'Are You all right! Hope there is
no problem'.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S ):
SlOkam 904
1. UtthamUr Swamy's anubhavam: Oh PaadhukE ! The Lord of Srirangam,
who makes everyone's heart joyous travels around Srirangam with His
consort and is supported by You during those festive occasions . You
are exhilirated by the act of bearing His lotus feet and You enter
each house on His route and through Your delectable naadham inquire
after the well being of the residents of those houses .
2. SrImath Andavan's anubhavam: This slOkam is based on SrImad
RaamAyaNam, where Lord Raamachandra during His Raama Raajyam
stopped at all the houses of citizens to inquire about their Yoga
KshEmams after His temporary absences from His RaajadhAni (samgramAth
punarAgathya kusalam pariprucchathi). After each sanchAram for
dhushta nigraham and sishta paripAlanam as well as Uthsavams, Lord
RanganAtha stops at the houses of the citizens of SrIrangam and
inquires about their well being and accepts their upachArams. This is
a manifestation of His matchless Dayaa and is enabled by the
PaadhukAis, which transport Him on these rounds of travel.
3. The sacred Paadhukais engaged in a noble mission of assisting its
Lord are introduced as the glorious Ones facilitating the kusala
prasnam of Lord RanganAtha at each of the houses of the citizens of
Srirangam during the annual, Monthly uthsavam times and other
sanchArams.
The padha prayOgams of Swamy Desikan here are exceptionally
meaningful. This is brought about brilliantly by SrImad AakkUr
AaNDavan in His commentaries :
(a)" SrI RangEndhu:": SrI RangarAjan is qualified with the "Indhu"
sabdham to remind us of His cool , nectarine DayA Svaroopam .He
creates aanandham in us through His darsana prApthi.
(b) "ThAdhrusam": This word is used to refer to the Paadhukais of
such glories as celebrated in the VedAs. Bhagavan"s glories (Roopam,
GuNam, Vaibhavam, Supermacy/Parathvam) are well documented by the
Veda manthrams. Paadhukais are the accompaniment and anuroopam of the
Lord of such vaibhavam (ThAdhrusam Vaibhavam) and share His many
glories as His SadAchAryan.
(c) " KamalayA saha kluptha-YaathrOthsava SrI:" : The Lord's
Paadhukais (SadAchAryAs) and MahA Lakshmi are aj~nAtha nigraha
Svaroopis (Those who are not known for their anger or punishment in
contrast to their Lord, who can get quite angry over the trespasses
of the rules of His SaasthrAs). They are eager to rush to protect the
offending jeevans from their Lord's anger as avasara pradheekshars.
They travel with Their Lord to create an excuse (VyAjamAthra
saapEkshathvam ) to protect the bhaddha jeevan from the wrath of
Their Lord .
(d) " Gathva GathvA ": Their ( Paadhukai's) Vaathsalyam and
KaaruNeekathvam propels it to take Their Lord from house to house for
the chEthanams to recieve Lord RanganAthA's blessings and KaDAksha
anugraham. Normally, it should be the other way around and the
ChEthanams are expected to rush to the Lord's side to recieve His
blessings. The concern and the display of the sense of urgency
by the Padhukais brings the Lord to the house fronts of the citizens
of SrIrangam.
(e) " unnidhra-naadhA ": Customized kusala pracchnam is made instead
of the general purpose inquiry about the welfare and kshEmam of the
citizens .
(f) Svayam: Instead of sending some one else in its place to enquire
about the well being of the citizens , the Paadhukais comes in
person and inquires after their yOga KshEmam.
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
905. chathuravihAriNIm ruchirapaksharuchim BhavathIm
manasijasAyakAsanaguNOchithamanjuravAm
anupadhamAdhriyEmahi mahEndhrashilAmahithAm
haricharaNAravindhamakarandhamaDhuvrathikAm
Oh Paaduka! You are like a female beetle hovering around the Feet-
lotuses of the Lord! You excel in walking gait; Your sides are
beautiful; You emit a note melodious like the chord-striking arrow of
Kama. You possess sapphires; like You, the beetle comes round and
round; with beautiful wings, black colour, and sweet melody.
May we pay respectful homage to You at all times!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 905
1. UtthamUr Swamy's anubhavam: Oh PaadhukE ! We salute You as the
blue female bee, who drinks the honey from the lotus feet of Your
Lord. You are like the sweet sounding bee made up of Your blue rows
of sapphire, which pushes the flower arrows of ManmathA and imbues
them with a sweet sound caused by Your exertions during the
sanchArams. You serve as the chord of his bow made of
Sugarcane plant.
2. SrImath Andavan's anubhavam:Oh PaadhukE! Your dark blue hue
arising from the sapphires on You make You resemble a female blue bee
in deep love with Your Lord. You seem to live and thrive by the honey
flowing out of the lotus feet of Your Lord. For You that anubhavam of
Your Lord's sacred feet seems to be the JeevAdhAram (basis for
existence), BhOgyam ( enjoyable entity) and pOshakam(nourishment).
Your abhinivEsam (intense desire) for Your Lord, viraha vyasanam (
sorrow on seperation from Your Lord) and ananya gathithvam ( not
desiring any one else as means and phalan except Your Lord) are
manifestations of Your PathivrathA Dharmam. When You as a female bee
are engaged in speedy flights , your movement looks like a moving
dark line reminding us of the chord of ManmathA's bow.
3. Swamy Desikan celebrates the many vaibhavams of Paadhukais of the
Lord and states that we will refelct on that Vaibhavam every
second : "Hari CharaNa aravindha makarandha madhuvrathkAm Bhavatheem
anupadham aadhriyEmahi ". Here PaadhukA identifies the Paadhukais as
the bee (MadhuvrathikA ) for the honey (makarandham) flowing from the
lotus feet of the Lord (Hari CharaNam ). Swamy Desikan visualizes the
Vaibhavam in number of ways in this slOkam : " Chathura vihAriNee" (
very skilled movements) , "Ruchira paksha ruchi " ( beautiful golden
lustre of the sides ) , delectable sound as the sound generated by
the chord from the bow of ManmathA ( manasija sAyakAsana guNa uchitha
manju svAm) and have the kaanthi reminiscent of sapphires (
MahEndraseelaa mahithAm).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
906. kanakaruchA jatAmuragamoULimaNIn maNiBhi-
sthridhivatharangiNIm tharaLamoUkthikadhIDhithiBhi:
kutilathayA kvachicChashikalAmaDharIkuruShE
muraripupAdhukE! puraBhidha: shirasA viDhruthA
Oh Lord's Paaduka! When You are placed on the head of Siva,
everything of his is below You. Apart from that You outdo him in
every detail too! Your golden lustre defeats his hairlocks; Your
gems, the gems of his serpents; Your pearls with water-current, his
Ganga; the curve on Your back, his moon-digit. You are any day
excellent!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan ( V.S ):
SlOkam 906
1. UtthamUr Swamy's anubhavam: Oh PaadhukkAs of the Lord , which
destroyed the asuran, MurA ! When Maheswaran wears You on His head ,
You outshine all the objects there with Your lustre and beauty.
Through Your golden lustre, You surpass the lustre of His matted
locks. The lustre from Your gems outshine the brilliance of the
diamonds on the hoods of the serpents residing there. With the limpid
lustre of Your pearls, You surpass the tranquil and limpid beauty of
GangA there. Through Your slight curvature on Your back, You
win over the crescent Moon in Your beauty. You put all those objects
on MahEswarA's head in the second place.
2. SrIMath Andavan's anubhavam: The supermacy of MurAri's Paadhukais
over the Thripura SamhAri ( MahEswaran) in all the areas of aathma
guNams is the subject of this slOkam. MahEswaran wears with humility
the Paadhukais of the Lord on His head, which already has red matted
locks , rathnams on the heads of the Snakes adorning His head and the
lustre of the waves from GangA river and the crescent Moon. When the
Paadhukais sit over the head of MahEswaran, the lustre from the gold
on the Paadhukais outshines the burnt reddish hue of the matted
locks. It becomes like a lamp in front of the Sun. The red rubies on
the Paadhukais outshine the gems on the heads of the snakes. The
white lustre associated with the rolling waves of GangA are
outstripped by the lustre emanating from the pearls on the PaadhukAs.
The slightly bent middle portion of the PaadhukA exceeds in beauty
the crescent Moon's lovely shape. The Lustre from the Gold is
symbolic of Brahma tEjas; the Rathnams allude to the SrI Sookthis of
the Paadhukais (Swamy NammAzhwAr). The slightly bent state
in the middle of the Paadhukai represents the aathma guNams of
humility and AnushtAna sampath. This the Paadhukai outshines
MahEswaran known for long penance and TapO Bhalam in every
aspect of comparison.
3. Oh Paadhukais of MurAri ( Muraripu PaadhukE ) ! You are held
with high esteem by Lord MahEswaran ( Purabhida: sirasA vidhruthA ).
With Your innate guNams and external features , You lower the fittness
& Beauty of all objects on Thripura samhAri's head on which you are
resting. These objects are: Kanakarucha (Gold on Paadhukai) Versus
JadA kAnthi, PadhukA MaNis versus Uraga MouLi MaNi ( the gems on the
hoods of the snakes adorning the Jadai), Tarala mouthika dheedhi (
the lustre of the Pearls on the Paadhukais) versus Thrividha
TarangiNeem (Ganga river's waves) and the beauty of the slightly bent
shape at the middle of Paadhukai versus the curved crescent Moon (
kvachith KutilatayA SasikalAm adharikurushE)....(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
907. kAlE thalpaBhujangamasya Bhajatha: kAShTAm gathAm shEShathAm
mUrthim kAmapi vEdhmi ranganrupathEschithrAm padhathradhvayIm
sEvAnamrasurAsurEndhramakutIshEShApatIsangamE
mukthAchandhrikayEva yA praThayathE nirmOkayOgam puna:
The Paaduka reaches the extreme border of servility to the Lord
Rangaraja, (Seshatva-Kashta), when He is on his strolls and tours.
Then one wonders whether the Paaduka is only another nonpareil form
of Adisesha who serves as the couch for the Lord to recline on. But
then interestingly enough, when deva or asura chiefs come to serve
and bow low before the Lord, a garment is tied round their crown (as
parivattam or Seshavastram) and Paaduka is placed on them, when it
looks almost like the pulled-out skin of Adisesha. Why it even looks
like a band of rays from the pearls of the Paaduka!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 907
1. UtthamUr Swamy's anubhavam:Oh PaadhukE ! When I see Your
brilliance caused by Your cluster of pearls, I am reminded of You as
AadhisEshan, who has just shed His skin and is white all over . When
I see the colored cloth tied around the heads of DevAs prior to
placing You ( SatAri) there, I am once again reminded of AdhisEsha
united with His colorful skin again. You are indeed an incarnation of
AdhisEsha, the bed of the Lord.
2.SrImath Andavan's anubhavam:The emphasis in this slOkam is on
sEshathva Kaashtai ( boundary or limit of the Paadhukai being a
servant/sEshan to the Sarva SEshi, SrIman NaarAyaNan. Those like the
Paadhukai (Swamy NammAzhwAr) are Sarva Vidha Poojyars( worshippable
by all means). Paadhukais are considered as another avathAram of
AdhisEshan here engaged in serving the Lord during His various
sanchArams.
3. Swamy Desikan states : adiyEn considers the Paadhukais as another
avathAram of AdhisEsshan serving as the Lord's bed (Talpabhujangamasya
kaamapi Moorthim vEdhmi). These wonderful PaadhukAs during their
avathAram from AdhisEshan have reached the limit of servitude to the
Lord (chithrAm Padhathradhvayeem sanchAra kaalE kAshtAm gathAm
sEshathAm abhajath ). There are two reasons to arrive at the
conclusion that the Paadhukais are the incarnation of AdhisEshan :
(1) It is like a silver mountain (RajathAdhri nibham )
in hue resembling AdhisEshan's own color . This arises from the huge
amounts of Pearl embellishing the surface of the Paadhukais (2) When
the Paadukais are placed on the heads of the DEvAs, it sits on top of
the Parivattam (SEsha Vasthram ) and look slike a veritable
AdhisEshan ....(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
908. chandhrapIdashiKhandachandhrashiKharachyOthathsuDhAnirJhara-
sthOkAshliShtasurEndhrashEKhararaja:shtyAnAm sthuma: pAdhukAm
brahmasthambaviBhakthasImaviviDhakshEthrajnasargasThithi-
DhvamsAnugrahanigrahapraNayinI yA sA kriyA rangiNa:
We pray to the Paaduka, closely set and perfect in form; which bears
the pleasing nectar drops from Siva's moon and the pollen dust from
the flowers on the heads of deva and asura chiefs, when they bend
their heads closely to the Paaduka; which is to be regarded as the
embodiment, in solid form, of the Divine Sport of the Lord
Ranganatha, intimately interested in the role (entrusted to it),
regarding creation-protection-termination duties, as well as
benediction-punishment acts, in respect of all creatures bordered by
Brahma at top end and a worm at the bottom end.
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S ):
SlOkam 908
1. UtthamUr Swamy's anubhavam: The nectar flows from the crescent
Moon on MahEswara"s head. The stamens (Makarandham) from the flowers
of the garlands decorating the heads of the DevAs fall in that nectar
resting on top of the Paadhukais and cause the formation of a
fragrant paste.When those PaadhukAs start their movement with their
Lord , they take excellent care of all the affairs of the sentients
and insentients (their birth, protection, punishment for
transgressions , anugrahams and their dissolution ). The PaadhukAs
become the representative of the Lord in performing these deeds
celebrated by the VedAs.
2. SrIMath Andavan anubhavam : The emphasis in this slOkam is that
the Paadhukais are the embodiment of the Sankalpa Sakthi of the Lord .
Through PaadhukA sambhandham , the sentients including the DevAs
gain the four kinds of PurushArTams. The inner meaning is that
SadAchArya Sambhandham saves the Bhaddha Jeevans from the cycles of
endless births and deaths.
3.First Swamy Desikan offers His prayers to the Paadhukais, which
has on top the suspension/mud formed bt the union of the nectar from
the crescent Moon adorning the head of the prostrating MahEswaran and
the pollens from the garlands adorning the heads of DevAs bent before
them . This flood of nectar from the crescent Moon mingles with the
copious pollen dust to form the mud like fragrant suspension on the
surface of the Paadhukais (chandra peedA sikhaNDa chandra sikhara
chyOtath sudhaa--nirjara sthOkam + SurEndra sEkhara raja: sthyAnAm
PaadhukA ). The nectar is intermingled (aaslishtam) with the pollen
dust and Swamy Desikan offers His salutations to the Paadhukais
displaying such a svaroopam . He recognizes those PaadhukAs as SrI
RanganAthA's Leela Sankalpa Roopam ( manifestation of the Sankalpa
Sakthi ) to bless those dear to Him ( PraNayinee RangiNa: Saa kriyA
sakthi). That Sankalpa Sakthi the birth ( Sarga), staying for a while
after srushti (sTithi), giving anugraham for the good karmAs
(anugraha Sakthi), punishment acording to the dhushkarmAs ( nigraha
sakthi) , for all kinds of Jeevans ( Vividha KshEthraJ~na: )
from a blade of grass to the mighty BrahmA...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
909. lakshmInUpurashinjithEna guNitham nAdham thavAkarNaya-
nnijiGhrannigamAnthaganDhathuLasIdhAmOthThitham soUraBham
kAlE kuthrachidhAgatham karuNayA sArDham thvayA chAgratha:
pashyEyam maNipAdhukE! paratharam padhmEkshaNam dhaIvatham
Oh Manipaaduka! My last moment may occur at any time and place. Be
that as it may. You will please enable me to envision at that moment:
The lotus-eyed Lord with Mahalakshmi, who comes to my location with
the conjunction of the jingling anklet sound and Your melody; that my
ears
would relish to hear;
With the fragrance of the Tulasi garland enhanced in its property
with the Vedantic odour, that my nose will cherish;
These all being supreme; the Lord being Supreme-most.
May I envision that 'Paratara Daivata'!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 909
1. UtthamUr Swamy's anubhavam:Swamy Desikan expresses his personal
wish to PaadhukAs in this verse .He says: " Oh MaNI PaadhukE ! During
my last
moments of life on this earth , I beg You to come to me with MahA
Lakshmi and
Her Lord. May I have the blessings of hearing Your delectable sounds
due to Your
approach along with that that of MahA Lakshmi's ankle bells ?
Immediately , those
sounds will remind me of the auspicious sounds of Vedic recitations .
The fragrance of
TuLasi from Your Lord's feet should also become available to me ,
once the fragrance of
VedAs reach my senses. When I sense the approach of Your Lord ,
Yourself ,
MahA Lakshmi and Her Lord should become transparent to my eyes. The
divine couple
and Yourself should bless me and put my mind to rest and set me on
my way
to Srivaikuntam .
2. SrImath Andavan's anubhavam:Here is another request to the
Paadhukais
from Swamy Desikan for His anthima kaalam ( Last moments of His
life ).
Oh PaadhukE ! During my last moments on this earth , Please bless me
to have the experience of listening to Your Naadham as You approach
mingled with those of the nAdham from the ankle bells of MahA Lakshmi
arriving with Her Lord towards me ! May I smell the fragrance of holy
TuLasi
worn by Your Lord with eyes reminding us of the beautiful lotus
flower
( " KamapyAsam PuNDareekAksham " , a lakshaNam of His Supermacy
as Para Devathai ).
3. Oh PaadhukE ! Let me have the blessings of hearing Your sunAdham
amplified by the sunAdham of MahA Lakshmi's ankle bells during my
last
moments ( Lakshmee Noopura sinjithEna guNitham Tava Naadham
aakarNayan) . Let me be blessed to enjoy the TuLasi with its Vedic
fragrance during those moments ( NigamAntha gandha TuLaseedhAma
uTTitham sourabham aajigran) . May I be blessed to have the
SoubhAgyam of
the darsanam of the Para VaasudEvan with MahA Lakshmi and Yourself
in front of me ( aham kuthrachith kaalE KaruNayA ThayA cha saardham
agratha:
aagatham parataram PadhmEkshaNam Dhaivatham pasyEyam )...(V.S).
Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Translation by U.Ve. Dr. V.N. Vedanta Desikan Swamin:
910. vahathi kshithivyavahithAm sOpi thvAm gathiShu pAdhukE! rangI
kamaTapathiBhujagaparibruDakarivarakulashiKhariBhUmikABhEdhaI:
Oh Paaduka! You hear the person of Lord Ranganatha on You on all His
peregrinations. What is striking is that the same Lord wished, so to
say, to reverse the role and bear You even on Your walks! So he put
mother Earth in between; took the forms, namely, the pivotal base
Koorma, Adisesha, the eight cardinal direction-elephants, the
principal mountains-all being the Lord (as per the maxim 'Sarvam
Vishnumayam Jagat') and bore all these and You too!
May I be enabled to bear You on my head!
Namo Narayana,
SriMuralidhara Dasan
Special Notes by V.Sadagopan (V.S):
SlOkam 910
1. UtthamUr Swamy's anubhavam: Oh PaadhukE ! Like You bear Him on
Your back duirng Your Lord's journeys, He bears You at other times in
the guise of bearing BhUmi DEvi. He takes the form of earth-holding
tortoise (AadhAra Koormam), AadhisEsha, the elephants of the eight
directions, Kula parvathams et al. May I have the blessings of
carrying You , who is carried by the Lord Himself on His head?
2.SrImath Andavan's anubhavam:Bhumi is carried by Aadhi Koormam ,
AaadhisEshan, the eight elephants guarding the directions and the
seven KulAchalams. That BhUmi supports the Paadhukais. It is
ultimately the Lord, who as the SarIram for all sentients and
insentients. Out of His Vaathsalyam, Soulabhyam, Souseelyam and
OudhArya GuNams and His affection for You, the Lord bears You through
many His many forms .
3. Oh PaadhukE ! During SanchAra Kaalam , Lord RanganAthan carries
You, who is over the BhUmi Piratti that He is carrying ( Sa: Rangee
api kshithi-vyavahithaam ThvAm gathishu vahathi). He does so through
the many froms (BhumikA BhEdai: vahathi) He takes to carry BhUmi
Piratti and Yourself on Her serving as His Paadhukais. These
different forms to carry BhUmi Devi by the Lord are: Aadhi Koormam (
KamaDa Pathy ), AdhisEshan (Bhujaga PariBhrudan), seven mighty
mountains ( Kulasikhari) and the eight elephants of the directions (
Karivara: )...(V.S) .