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(paddhathi 3)




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Sri Ranganatha Padhuka Sahasram

PADDHATHI #4: Rama had pledged Paaduka to Bharata as surety for return

Samarpana Paddhathi





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Sloka #101

101. BhajAma: pAdhukE! yABhyAm BharatasyAgrajasthadhA prAya: prathiprayANAya prAsThAnikamakalpayath

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

We pay homage to the two Paadukas, which Rama gave to Bharata (at Chitrakoota) as a sure symbol of his later return (to Ayodhya), as is usually done in the world (under the name parasthana).

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

(1)UtthamUr Swamy's anubhavam: Swami Desikan examines the reasons why Lord RaamachandrA wore His Paadhukhais , when he agreed to enter the forest to fulfill a vow made by His father to His step Mother , KaikEyi.He suggests that RaamachandrA might have observed the custom of parasthAnam . A person , who can not start on a journey at an auspicious time sends one or more of his property ahead of him at an equally auspicious time.This is the practise is known as ParasthAnam . Swami Desikan wonders whether RaamA sent His Paadhukhais through BharathA at ChithrakUtam in an auspicious time in anticipation of His return to AyOdhyA some fourteen years later. Swami Desikan also wonders whether the Paadhukhais were given by RaamA to His brother BharathA as a safeguard for latter's journey to AyOdhyA without Him .

(2)Srimath Andavan's anubhavam: The inner meaning of this slOkam is as follows: When a Jeevan begs the Lord to come to him or asks the Lord to call him back to Parama Padham , the Lord blesses the Jeevan with a sadAchAryan , who is never separated from His (Lord's) sacred feet .The Jeevan seeks refuge in that sadAchAryan and pleases him and receives that SadAchAryan's paripUrNAnugraham to join the Lord in parama Padham through the performance of prapatthi. Without the sadAchArya anugraham , the Jeevan never attains the boon of parama padha Vaasam and nithya Kaimkaryam to the Lord there .

(3) There are 20 slOkams in this fourth paddhathi of Sri RanganAtha PaadhukhA sahasram , SamarpaNa Paddhathi.Every one of these slOkams deal with the gifting of Sri RaamachandrA's paadhukhais to His brother at ChithrakUtam and the significance of that gift.Swami hints in the first slOkam that RaamA performed perhaps PrAsthanikam for the purpose of PrathiprayANam (return) to AyOdhyA after his exile in the forest for 14 years ....V.S

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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Sloka #102

102. rAjyam vihAya raGhuvamshamahIpathinAm poUrAmscha pAdharasikAn pruthivIm cha rakthAm thvAmEva hantha charaNAvani! samprayAsyan Alambhatha praThamamuttharakOsalEndhra:

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

Oh Paaduka! When the Prince of Kosala had to leave the country, abdicating the Raghu-kingdom he inherited, the loving subjects and the land that lovingly longed for his reign, He however, took You as the first companion in forest.

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

(1)There has been a request to break the sandhis of the PaadhukhA sahasram slOkams of Swami Desikan by a devout Bhakthai .I suspect that wish may be widely prevalent to enjoy the SlOkams .Hence from now on adiyEn will provide the splititng of the complex words:

raajyam vihAya Raghuvamsa mahIpathInAm pourAmsccha paadha rasikAn pruthvIm cha rakthAm thvaamEva hantha charaNAvani samprayAsyan aalamBatha prathamam utthara kOsalEndhra:

(1) UtthamUr Swamy's anubhavam : Oh PaadhukhE ! Back in AyOdhyA , at the time of giving up His Kingdom including the people of AyOdhyA and His other property , RaamA accepted You as His capable help to overcome the distresses that stretched ahead of Him during the next fourteen years in exile .

(2) Srimath Andavan's anubhavam : In the previous slOkam , Swami Desikan rferred to the practise of parasthAnam , which is valid for all objects except the Paadhukai . Lord raamachandrA left behind His kingdom , its dear citizens and every other property except His Padhukhai during the occasion of leaving AyOdhyA . Therefore , it is clear that the Paadhukhais are the dearest possession of RaamA .

The inner meaning is that the Lord in His Parama- Padham cares deeply about the Jeevans and their sufferings . To remove their distresses , He descends on the earth in Vibhava and ArchA Vaibhavams . He leaves behind the nithya sooris in Sri Vaikuntam and arrives at the Prakruthi maNdalam . He does not leave the AchAryAs behind .He brings them with Him .He will leave anything and everything but not the beloved AchAryAs. He will also not come close to those , who seek refuge at the blessed feet of His AchAryAs.

(3) Swami addresses the Paadhukhai and states: Oh Uttara- KosalEndra CharaNAvani ! thvAm prathamam aalamBatha ( The King of the Northern Kosala dEsam , Raaman , wore You on His feet first before leaving for the forest ). Prior to wearing the paadhukai that provides rakshA for His lotus feet , what did He do ? What did he leave behind in favor of the paadhukhais ? He left Raajyam , paadha rasikAn pourAn ( the citizens of AyOdhyA attached to His sacred feet ) and rakthAm PruthvIm cha ( also the desirous land /Bhoomi) . He took the Paadhukhais , His Devi and His brother , Lakshmanan , the BhagavathOtthamA known as the embodiment of kaimkarya Sri...V.S

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Sloka #103

103. prApthE prayANasamayE maNipAdharakshE! poUrAnavEkshya BhavatI karuNapralApAn manjupraNAdhamuKharA vinivarthanArTham Ramam padhagrahaNapUrvamayAchathEva

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

Oh Ratna Paaduka! When Rama was about to depart, when the citizens were pathetically dissuading Him, You were presumably raising Your sweet voice by Your jingling sound, clinging to Rama's feet, perhaps remonstrating with Him to persuade Him to return; or was it to ask the citizens to return or was it to send You back?

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

(1) The Sandhi-splitting of slOkam:

prApthE prayANa samayE MaNi paadharakshe pouraan avEkshya bhavathI karuNA pralApan manju praNAtha mukarA vinivarthanArtham Raamam padha grahaNa poorvam ayAchathEva

(2) UtthamUr Swamy's anubhavam: Oh MaNi PaadhukhE ! The sweet sound that emanted from You , when RaamA took His first steps towards the forest on Your back sounded like an appeal and prayer from You to Your Lord. It appeared as though You were praying at His sacred feet for Him to return toAyOdhyA or for sseeking His blessings for the safe return of the crying citizens of AyOdhyA , who accompanied Him on the trip to be with Him .

(3) Srimath Andavan Anubhavam: The inner meaning is that the AchAryAs recommend a Jeevan to PerumAL , when that Jeevan sorrows over its inability to have the grace of the Lord. At that time , PerumAL sends the AchAryan to that Jeevan .

(4) The sound of PaadhukhA arose from the Kumizh contiaing many gems colliding against each other as Sri RaamA began to walk. Hence Swami Desikan addresses the Paadhukhais as MaNI PaadhukE .That sound is Manju PraNAdham or a sweet sound like AchAryA's pleading with Bhagavaan for the Jeevan's Moksham ....V.S

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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Sloka #104

104. mathvA thruNAya BharathO maNipAdharakshE! rAmENa thAm viraithAm raGhurAjaDhAnIm thvAmEva sapraNayamujjayinImavanthIm mEnE mahOdhayamayIm maDhurAmayODhyAm

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

Oh Paaduka! Bharata looked upon the kingdom, that was deprived of Rama (and secured for him by his mother) with contempt and indifference as if it were a mere leaf of grass. But he accepted You with love- greater than for Rama!-as Ujjayini(one of superior lustre), as Avanti (one which would save him from stigma), as Madhura (one which is pleasing to all), as Ayodhya (an unassailable one)-even as Vaikunta- and as auspices-filled; Behold Your greatness! (Ayodhya is also a name for Vaikunta)

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

(1) It appears to me that the anvaya kramam (prose order) of the slOkams will be better than just splititng sandhis . Hence I will add anvya kramam from now on for following the meanings of the Sanskrit words used by Swami Desikan and his flow of thoughts :

" hEh MaNi PadharakshE ! Bharatha: , RaamENa VirahithAm thaamm Raghu RaajadhAnIm thruNAya mathvA , spraNayam thvaam-yEva UjjayanIm , AvanthIm , MahOdayamayeem , MadhurAm , AyOdhyAm mEnE".

(2) Srimath Andavan's anubhavam: The inner meaning of this slOkam is that One should treat wealth and other crutches of life as equal in value to the blades of grass and disply instead sincere devotion to one's AchAryan and be saved. At the time of departure for the forest , RaamchandrA thought the value of AyOdhyA ,His kingdom , as worthless compared to the intrinsic worth of the Paadhukhais , which He considered as Sakala PurushArtham for the world . Therefore , He blessed His dearest brother BharathA with His Paadhulkhais at Chithrakootam . The troubles that BharathA went through to gain these Paadhukhais were immeasurable .He was duly rewared however at the end of his sufferings .

(3)UtthamUr Swamy's anubhavam: Oh MaNI PaadhukhE ! BharathA thought that the city and the wealth represented by AyOdhyA without His brother RaamA was worthless and equal in value to a blade of grass.Therefore , BharathA rejected that gift of rulership of AyOdhyA given to him by his mother , KaikEyi. The wise Bharathan considered You with an affection greater than that he had for the famous city of AyOdhyA and considered You as superior to other well known cities such as Ujjayani, Avanthi , MahOdayam , MadhurA and Vaikuntam (AyOdhyA). Therefore , he celebrated you with SapraNayam ( with great affection and devotion ).

(4) The double entendre (slEdai) embedded by Swami Desikan, while he uses the names of the five cities is marvellous . Swami Desikan says: Oh Gem-bedecked PaadhukhE ! You are looking victorious out of the special affection You have for Your Lord RamachandrA .BharathA recognized the many auspicious qualities of the resplendent (Ujjayaneem )Raama Paadhukhais and saluted them as Avanthi , MahOdayam ,MadhurA and AyOdhyA .He saluted them as "Avanthi" , since it protected him (Bharathan) from any blemish of desiring RaamA's Kingdom. He saluted them as "MahOdhayam" since they have more riches than the entire city of AyOdhyA and others.He praised them as "Madhuram" since they are sweet to every one , who approaches them. Finally , he saluted them as "AyOdhyA " or as the one, which could not be conquered by anyone in battle. Thus few of the limitless aspects of the glories of Sri Raama PaadhukhAs (Swami NammAzhwAr as the AchAryan) are being celebrated here...V.S

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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Sloka #105

105. rAmAthmana: prathipadham maNipAdharakshE! vishvamBharasya vahanEna parIkshithAm thvAm vishvasya devi vahanE vinivEshayiShyan visrabDha Eva BharathO BhavatIm yayAchE

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

Oh Paaduka! Bharata had evidently sought You as a gift from Rama with great confidence in You (in regard to the ability to reign over the land), because he had well become satisfied, on examining You bearing the Universe-sustaining Superlord in the form of Rama, at every step of walking.

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

(1) UtthamUr Swamy's anubhavam: Here Swami Desikan points out the reason for BharathA's request for the bequeathing of the PaadhukhAs as gift from his brother. Swami says : " Oh Gem-bedecked ( Kallizhaittha ) PaadhukE ! Oh Empress! You have carried RaamA , the ruler of the worlds during all His missions . On those occasions , Your performance has been checked out and found to be perfect at each one of the steps you made for Him. Therefore , BharathA had a lot of trust in Your power toadminister the affairs of the world and therefore asked RaamA to give You as a gift to him to enable him to conduct the affairs of the state as His (RaamA's) representative (adhikAri) ".

(2) Srimath Andavan's anubhavam :The inner meaning of this slOkam is: When a sishyan selects an AchAryan for pancha samskAram and prapatthi , he examines the auspicious qualities of the AchAryan and then with unalloyed faith (VisvAsam , Nambikkai) , the sishyan adopts the sacred feet of that AchAryan for his protection . The sishyan from then on is utterly loyal to the AchAryan that he has chosen . There are also those , who go through the motion of prapatthi to an AchAryan for the sake of the ritual. The faithful Sishyan however knows fully well that the Lord responds to his AchAryan and will accept that SadAchAryan's recommendation . Therefore , he leaves all his worries behind and celebrates his AchAryan always. At the time of receiving the Paadhukhais , Bharathan requested his brother to step into the Paadhukhais ( AdhirOhArya PaahdAbhyAm ) suggesting as though he was testing those PaadhukhAs prior to accepting them . Swami Desikan uses therefore the word "ParikshithAm thvAm " to indicate that Bharathan did not simply accept the Paadhukhais. He tested them out and then fully satisfied about their prowess , accepted them with MahA visvAsam .

(3) BharathA's mind set at the end of testing the Paadhukhais and accepting them for "visvambhara Vahanam" ( to rule the world) is described as " VISRABDHA: " by Swami Desikan . The choice of the word "Visrabdha:" is a testament to the SaraNAgathi Saasthram . Visrabdha: means a state of mind completely free from anxiety , a state of utter trust or MahA VISVAASAM . Both Visrabdah: and VisvAsam have the prefix " Vis " in them . The state of Nirbharam ( fearlessness and state of freedom from worries about his rakshaNam) arises from the Visrabdha state to begin with . Lakshmi Tanthram is Quoted by Swami Desikan in Srimath rahasya Thraya Saaram in this context: " RakshayishyathIthi VisvAsAth abhIshDOpAya Kalpanam" . BharathA had that feeling of Visrabdham or VisvAsam in Paadhukai of Lord RaamachandrA...V.S

(4) AdiyEn is also reminded of the latter half of the concluding slOkam of the 14th chapter of Srimath Rahasya Thraya Saaram (SvanishtAbhijn~Ana adhikAram ) here : " tatthvOpAya prabhruthi vishayE SWAMI DHATTHAAM SvanishtAm SeshAm kruthvA SIRASI KRUTHINA: sEsham aayu: nayanthi " Here Swami states: " These blessed souls hold aloft on their heads the nishtai gifted to them by the Lord (through AchArya Mukham ) in the matter of Tattvam , upAyam and PurushArtham and leads the rst of their lives without fear in a state of utter visvAsam ". The nishtai here is the Raama Paadhukhai held aloft on BharathA's head as a parivattam for the next fourteen years .Bharathan thus became a kruthinan or krutha kruthyan . He also received the adhikAram through his clear understanding of the SvarUpa, UpAya , PurishArtha nishtais.....V.S

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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Sloka #106

106. BhaktyA param Bhavatu tadh Bharatasya sADhO: thvathprArthanam raGhupathoU maNipAdharakshE! kEnashayEna sa muni: paramArThadarshI BhadrAya dhevi! jagathAm BhavathImavAdhIth

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

Oh Paaduka Devi! Or let it be that Bharata, a Sadhu, had asked for You to be given out of pure devotion, not on the basis of a consideration of Your burden-bearing ability. How did that great seer (Vasishta), of decidedly perceiving wisdom, pronounce that You will be for the wealth and welfare all the worlds?

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

(1) UtthamUr Swamy anubhavam: Oh gem-studded PadhukEs! BharahtA , the great soul , prayed for You as a gift from his elder brother out of devotion for You. BharathA did not seek You as a gift because of Your power to rule all the worlds effectively. It is no wonder that sage VasishtA , the family priest suggested that BharathA ask for Raama PaadhukhAs , since he knew that RaamA was BhagavAn Himself , who was hiding as a mere man for fulfilling the vows related to His avathAram .

(2) Srimath ANDavan anubhavam: The inner meaning here is : NammAzhwAr was born in Soothra jaathi. It is not enough to say those of Brahmin kulam celebrate him as sankEtham . Even the great Sukha Brahmam has celebrated his future avathAram as follows:" kvachith kvchin mahAbhAgA:-- ThambrabharNi nadhI yathra".Will Suka Brahmam say anything is not true ? AchAryAs are Mahaans .

(3) Swami Desikan points out here that those who are skilled at describing the truth as it is will recognize the PaadhukhAs as the One , which confers auspicousness on the people of the world ...V.S

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Sloka #107

107. RamE Vanam vrajathi pankthiraThe prasupthE rAjyApavAdhachakithE BharathE tadhAnIm AshvAsayEth ka iva kOsalavAsinasthAn sIthEva chEth thvamapi sAhasavrutthirAsI:

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

At that moment, when Rama had insisted on staying away in the forest, when King Dasaratha had passed away, when Bharata was in the unhappy predicament of being detested as a usurper by design, at that time, had You been obstinate like Sita, on following Rama, what consolation would have been available to the Kosala subjects (suffering in separation from Rama)?

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

(1)UtthamUr Swamy's anubhavam:Oh PaadhukhE ! The anguish of the citizens of AyOdhyA knew no bounds at the time of RaamA's entry into forest , SitA's refusal to stay behind in AyOdhyA without RaamA and was compounded by DasarathA's subsequent death and BharathA's rejection of the Kingdom for fear of blemish that he coveted the kingdom . Who else except You , Oh PaadhukhE could have consoled them at that dire moment ? You returned as the representative of Your Lord from Chithrakootam and gave them the comfort to bear that unbearable sadness.

(2) Srimath Andavan's anubhavam (The inner meaning ): If PerumAL had not given Swamy NammAzhwAr to Naatha Muni, how could our AchArya paramparai have come about ? Our Lord gave BharathA the gift of His own Padhukai at Chithrakootam just as AadhipirAn would present later Swami NammAzhwAr to Naatha Muni to preserve and grow the AchArya paramparai.

(3) One disaster after other happened from KaikEyi's insistence that her son BharathA should inherit the kingdom instead of Sri RaamachandrA , who went into exile with His beloved wife and dear brother . BharathA was heart broken and arrived at Chithrakootam to beg RaamA to accept the throne and return to AyOdhya as the rightful heir . RaamA turned that request down . The sorrow of the citizens at that time was unbearable . Swamy Desikan says here that the most merciful Paadhukhais decided to give up the Kaimkaryam to its Lord reluctantly and return to AyOdhyA to console BharathA and the citizens of AyOdhyA during the immensely sad time of RaamachandrA's necessary absence from the kingdom ...V.S

(4) The equating of Swami NammAzhwAr to Lord's Paadhukhais and BharathA to Naatha Muni has been made by Swami Desikan in the second verse of Sri RanganAtha PaadhukhA sahasram : " BharathAya param namOsthu --Raaghava PaadhukhA PrabhAva:". Swami Desikan reminds us about the saamyam (equality ) of Bharathan to Naatha Muni in the 25th slOkam of the first chapter of Sankalpa SooryOdhayam .....V.S

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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Sloka #108

108. padhAvani!PraBhavathO jagathAm thrayANAm rAmAdhapi thvamaDhikA niyatham praBhAvAth nO chEth kaThannu Bharathasya thamEva lipsO: prathyAyanam paripaNam BhavathI BhavithrI

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

Oh Paaduka! You are at all times, decidely superior in value, to Rama, who is indeed the source of creation, maintenance and the like of all worlds; for otherwise how could You have become the guarantee-security pledged by Rama to inspire a confidence in Bharata that Rama will surely return to Ayodhya? (A pldeged material will be more in value than the pledged-for amount)

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

(1)UtthamUr Swamy's anubhavam: Oh Lord's PaadhukE ! You were not only given to BharathA as a representative of RaamA to rule the world in His absence. You were requested by BharathA as the most valuable object that Rama will leave behind to assure his return from His exile after fourteen years . ( PaadhukhAs were given as a pawn that would be redeemed by RaamA , since they were so dear to Him . BharathA understood that RaamA will come back to recover His valued property from him at the end of his ordained exile).

(2)Srimath Andavan's anubhavam : Oh Raama PaadhukhE ! BharathA came to ChithrakUtam to bring back RaamA to AyOdhyA and ended up taking You back instad of RaamA. Hence , I surmise that You are more valuable to BharathA than his own brother . The inner meaning is that the acquisition of a SadAchAryA , who has the Lord under their svAdhInam (control) , makes them higher in value than the Lord Himself . There is no doubt about that sishyan gaining the Lord as the coveted prize .

(3) Swamy Desikan starts off by describing as to who RaamA is: " ThrayANAm JagathAm prabhavatha: ( RaamA is the Lord of the three universes). In this context , Swamy salutes the glory ( prabhAvam ) of the Raama Paadhukhais : "(thvam) RaamAdhapi prabhAvAth adhikhA , niyatham " ( Your glory is indeed greater than that of Your Lord ). Swamy Desikan then adduces the reason as the Lion among logicians (Thaarkika Simham ): " Oh PaadhukhE ! You became adahu ( Moola Dhaanam ) to enhance the faith of BharathA , who arrived at ChithrakUtam to bring back RaamA to AyOdhyA . You served as a gurantor by serving as the ParipaNam or pawn ( moola Dhanam )....V.S

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Sloka #109

109. manyE niyujya BhavathIm maNipAdharakshE! pArShNigrahasya Bharathasya nivAraNArTham rathnAkaram sapadhi gOShpadhayan vijigyE rAma: kshaNEna rajanIchararAjaDhAnIm

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

Oh Paaduka! I imagine that Rama gave You up to Bharata, who was perseverantly pursuing Rama's footsteps, in order that Rama could go to his job of doing away with the Lanka-rulers, in a quick manner, making the ocean a mere puddle of cow's hoof to easily cross over.

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

(1) UtthamUr Swamy's anubhavam : Oh Lord's PaadhukhE ! You were given to BharathA by RaamA to fulfil the purpose of his incarnation (i-e)., to destroy the evil RavaNA . BharathA at ChithrakUtam held on firmly to the legs of RaamA and would not let them go until RaamA responded positively to his appeal to return to AyOdhyA . To overcome this difficult situation , RaamA sent you (Paadhukai)with BharathA and proceeded promptly towards LankhA to fulfil the purpose of His avathAram as " a Human being ". The moment RaamA sent You with BharathA , the goals of His incarnation advanced rapidly .

(2) Oh PaadhukE ! Raaman made the deep ocean look like a pond and crossed over it easily to LankhA for destroying the evil RaavaNA in a very short fraction of time . Prior to that , He sought Your help and commanded You to be with BahrathA to fulfill his avathAra KaaraNam .

(3) The key word in this slOkam is " PaarshNigrahasya". Swami Desikan indicates that BharathA was holding tightly the back side of Sri RaaamachandrA's feet . This seems to suggst that RaamA was looking towards LankhA (away from BharathA) already since the earlier efforts of BharathA to face RaamA , argue with Him while holding on to the feet of RaamA from the front side had failed . ShAsthrAs say that BhagavAn can not escape , when one holds firmly to His feet . He can not shake them (BhakthA's grip)off and escape . BharathA knew about this and held on to the back side of the Lord's ankles to turn RaamA towards AyOdhyA . RaamA experienced Dharma Sankatam and had to do some thing . What did He do ? He requested the help of His noble Paadhukais and asked them to return with BharathA to AyOdhyA and serve as His representative to help BharathA during His necessary absence form the Kingdom.....V.S

(5) The other inner meaning is that the Lord directs a Bhakthan to a sadAchAryan prior to Prapatthi ...V.S

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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Sloka #110

110. pAdhAvani!PraBhutharAnaparADhavargAn sODum kshamA thvamasi mUrthimathI kshamaIva yath thvAm vihAya nihathA: paripanThinasthE dhEvEna dhAsharaThinA dashakaNTamuKhyA:

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

Oh Paaduka! You are to be sure, a personification of forbearance, capable of forgiving large arrays of sins too; this I say because it is only after having left You off (with Bharata), that Rama could discharge His Divine duty of demolition of the demons like Ravana, who were the enemies of the devas! (Had You been then with Rama it is doubtful if Rama could as devastating!)

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

(1)UttamUr Swamy's anubhavam: Oh Lord's PaadhukhE ! Thou art the embodiment of mercy and patience. Had You stayed with RaamA , You would have forgiven RaavaNA for his trespasses out of Your generosity to him and would therefore have made it difficult for RaamA to destroy RaavaNA . The objectives of Your Lord's avathAram would then have suffered a set back . Leaving You with BahrathA , RaamA was able to meet RaavaNA alone in battle and destroy him for his inexcusable offenses committed against the sages DevAs and SitA PirAtti .

(2) Srimath Andavan's anubhavam: The inner meaning is that those , who do not have a sadAchArya sambhandham get destroyed .

(3)The glory of NammAzhwAr as Prapanna jana santhAna kootasthar is being saluted here . As a sadAchAryan par excellence , SatakOpar bears with the immense assembly of aparAdhams committed by His sishya vargams ( PrabhutharAn aparAdha vargAn sODum kshama asi). This NammAzhwAr does by being the embodiment of forbearance ( Moorthimathi Kshamaiva asi).

------------------------------------------------------------------------ Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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