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Sri:
Srimathe ramanujaya namah:
Srimathe nigamantha maha desikaya namah:
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Sri Ranganatha Padhuka Sahasram

PADDHATHI #5: Return of Paaduka to Ayodhya with Bharataa

Prathiprasthaana Paddhathi





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Sloka #121

121. prashasthE rAmapAdhAbhyAm paadhukE paryupAsmahE ! Anrushamsyam yayOrAsIdh AshritEshvanavagraham !!

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

We meditate on the Paaduka,-which exhibits a merciful disposition to the devoted ones, brooking no blockade and which shows greater powers than the feet of the Lord.

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

(1) UtthamUr Swamy's anubhavam: We meditate on the PaadhukhAs , whose protection of prapannAs is absolute and unquestioned. They are unfailing in their power to bless those , who seek their refuge.In this regard, they are superior to the Lord's feet themselves.BharathA got the blessings of RaamA's lotus feet only after fourteen years , while His PaadhukhAs offered their protection unceasingly and immediately .

(2) Srimath Andavan's anubhavam: In these twenty verses of the PrathiprasthAna Paddhathi , Swamy Desikan describes the return of the paadhukais to AyOdhyA . Swamy Desikan points out that the Paadhukhais returned to AyOdhyA because of their unique DayA for the citizens of AyOdhyA. Swami meditates upon those PaadhukhAs . The inner meaning here is that the Paadhukhais have more compassion than the Lord Himself .

(3) Swami Desikan describes the Paadhukai's compassion (aanrusamsyam) as unfettered ( anavagraham ). For those who seek the refuge of such merciful Paadhukhais , their dayA is loftier than the sacred feet of the Lord Himself (AasrithEshu , Raama PaadhAbhyAm prasasthE )...V.S

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

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Sloka #122

122. bhrushAtura sahOdara praNayakhaNdana svairiNA padEna kimanEna mE vanamihAvanAdicchatA!! yitIva parihAya tannivabrutE swayam yat purA padatramidamAdriyE druta jagat trayam rangiNa: !!

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

I hail the Ranganatha-Paaduka,-Which retreated from the Lord's feet and ever stands for the good of all the three worlds,-Which did so, evidently, on such a thought, as "What am I to do with these feet that desire to dwell in the forest rather than do good by ruling over the kingdom of the country, especially spurning the entreaty of the grief-stricken brother, Bharata?"

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

(1) UtthamUr Swamy's anubhavam: AdiyEn longs for the sambhandham of those Paadhukhais , which once returned to AyOdhyA , since they were unable to reject the sorrowful prayers of BharathA .RaamA's feet rejected those prayers and proceeded towards the forest . PaadhukhAs could not however do that out of their compassion for BharathA and the citizens of AyOdhyA and hence bid farewell to RaamA's feet and returned to AyOdhyA with BharathA .

(2) AdiyEn meditates on that peerless Paadhukhais , which concluded that their Lord was too harsh to His greiving brother (BharathA), who was ready to part with his life , if RaamA would not return to AyOdhyA . PaadhukhA assessed that RaamA was not gentle in His rejection of this moving request , but was abrupt and did not demonstrate DayA in His response .Hence The Paadhukhais decided to leave the Lord's feet and return to AyOdhyA to comfort the greiving BharathA and the Citizens of the Raajyam . The inner meaning here is that PerumAL punishes chEthanams , who break His Saasthraic injunctions . He also tests chEthanAs (sOthanai) even when they conduct their lifes according to His injunctions as if He is esting their mettle (sthairyam). AchAryAs on the other hand have more compassion than the Lord Himself . They forgive the offenses of those who commit mistakes. Even when one does a little good ,they bless that one with great rewards. In this slOkam , Swamy Desikan is somewhat sorrowful over the way that the Lord treated BharathA (for understandable reasons) at Chithrakootam .

(3) The state of BharathA is described by Swamy Desikan as " Bhrusam aathura SahOdhara:" ( deeply greiving brother).He made the prayer /loving appeal (PraNayam) and the Lord pushed that "praNayam" aside and rejected it harshly (KhaNDanam).After this " PraNaya KhaNDanam " , Lord's feet were itching to leave for the forest instead of coming to the rescue of the crushed BharathA ( avanaath vanam icchathA ). Hence,Paadhukhais said : What is the use of these Paadhams of the Lord for me ( anEna PadhEna kim ?) and left (parihAya) to return to AyOdhyA . After intrepreting the mind and mood of the Paadhukhais in this PrathiprasthAna Paddhathi SlOkam , Swamy salutes those Sri RanganAtha Paadhukhais , which protect all the three worlds ...V.S

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Sloka #123

123: dasavadhana vinAsam vaanchathO yasya chakrE DasarathamanagOkthim DaNdakAraNya YaathrA sa cha Bharatha vimarthE sathyasantha: thvyAseeth Raghupathi PadharakshE raajadhAnIm prayAnthyA

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

Sri U.Ve.Dr. V.N.Vedantha Desikan's Translation

Oh PaadhukA! It is because of You ,returning to the land that -- RamA's determination to go to DaNdakAraNyA so that He could achieve the removal of the demon RavaNA was upheld, His father DasarathA's promise was fulfilled and-RamA's assent to BharatA's persuasion ( to return to the country) was also fulfilled in some mannner.

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

(1) Sri UtthamUr Swamy's anubhavam :

Sri Raama PadhukAs made Him a man of true words. The PaadhukAs made Him credible with respect to the promise He made to His father DasarathA and helped Him complete the mission of His incarnation on this earth(viz)., the elimination of RaavaNA , the evil one.The PaadhukhAs went with BharathA and made RaamA fulfil His pledges to His father and the DevAs .

(2) Srimath Andavan's anubhavam:

The inner meaning is that our Lord can not grant Moksham without the help of the sadaachAryAs.It is because of the help of Paadhukais that RaamA's avathAra kaaryam was completed , His promise to DasarathA was fulfilled .All of these were made possible by the Padhukai's return to AyOdhyA at the insistence of BharathA .

(3) Swamy Desikan salutes the prabhAvam of the Paadhukais this way: "Raghupathi PadharakshE !-- thvyaa (Raama:) sathyasandha: aaseeth ". Your Lord became the executor of His prathij~nais (solemn, sworn vows). These vows were (1)to make true His father's promises to KaikEyi , which kept his reputation as a man of true words (anagOkthi) (2) to fulfil His avathAra kaaryam and promise to dEvAs that He will get the world rid off the evil RaavaNA . These vows would not have been accomplished but for PaadhukA's intervention to return to AyOdhyA as the representative of RaamA for making Him a Sathyasandhan .... V.S

(4) Swami Desikan chooses the name "Raghupathi PadharakshE " to address Sri Raama Paadhukais here . The Paadhukais not only protected His Paadhams from the sharp stones and the thorns of the forest but also protected His words .Thus it provided two kinds of "padha" RakshaNam .

(5) Swami Desikan choses the word "Vipadh " in the context of BharathA's insistence or Nirbhandham to get the PaadhukA's back to AyOdhyA in the absence of his brother ( Bharatha VipardhE RaajadhAnim PrayAnthyA thvayA (Raama:) Sathyasandha: aaseeth). Vipadh means calamity or adversity or great sorrow. BharathA's mental anguish over RaamA's rejection of his request was unfathomable . The immense dayA of the Padhukais to lift BharathA out of his " vibhadh " while making RaamA a man of true words (Sathyasandhan ) is saluted here..V.S

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

------------------------------------------------------------------------

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Sloka #124

124. abhyupEtha vinivrutthi saahasA Devi Rangapathi rathna paadhukE athyasEtha bhavathee maheeyasA paaratanthrya vibhavEna Mythileem

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

The translation by U.Ve.Dr.V.N.VedAntha Desikan Swamy

Oh PaadhukA Devi! You did a daring job of returning to AyOdhyA , when RaamA wished it ; thereby You displayed a greater implicitness of obedience than SitA to RaamA's words.

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

(1)Sri UtthamUr Swamy 's anubhavam: Oh MaNi PaadhukE ! You are even better than SitA in that You obeyed RaamA immediately and returned to AyOdhyA . SitA argued with Her Lord , when He asked Her to stay behind in AyOdhyA , when He had to depart for the forest . She won the argument and as a result She accompanied Him to the forest . You on the contrary submitted to the will of the Lord and agreed to return to AyOdhyA to comfort BharathA .RaamA walked back with You for considerable distance at ChithrakUtam to see You off out of His regard for You.

(2) Srimath Andavan's anubhavam: Oh PaadhukA Devi ! when RaamA suggested to SitA that She stay behind during His Vana Vaasam (exile in the forest) , SitA protested and spoke some harsh words and refused to stay behind .She joined the Lord in His exile . Your Lord ordered You to return to AyOdhyA with BharathA and You obeyed that command instantly . In this matter Your obedience to the Lord's command is superior to that of SitA Devi .The inner meaning is that SitA Devi is very obedient to Her Lord; the AchAryAs are even more obedient .When some one transcends the commands of the Lord laid out in His Saasthrams , the Lord punishes them . The AchAryAs bear with the apachArams of the jeevans and struggle hard to set them right . AchAryALs will even abandon their Lord to save the erring jeevans. SitA PirAtti went to LankA with her husband to protect the world from the terror caused by RaavaNA .That is why She disobeyed Her Lord.

(3) Here Swamy Desikan addresses the Paadhukais as " Devi " here since he will be comparing the reaction of PaadhukA Devi with that of SitA Devi to their Lord's command . The obedience ( Paaratanthryam ) to their Lord's command is compared here and Swamy Desikan declares in the matter of obeying the Lord's command, whether it was right or wrong , PaadhukA Devi won and therfore She is superior to SitA pirAtti . Swamy salutes the paadhukai's act of leaving RaamA's feet as "Saahasam " or the accomplishmnet of an Imposisble task ...V.S

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

------------------------------------------------------------------------

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Sloka #125

125. avyAhathAm RaghupathE: vahatha: prathij~nAm amsAdhirOhaNarasE vihathE dharaNyA: paadhannivruthya bhavathee MaNipaadharakshE sparsam padhEna vigatha vyavadhAna khEdham

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

Translation By U.Ve.Dr.V.N.VedAntha Desikan

Oh PaadhukE ! You helped RaamA to keep His word (of going to the forest); but then Mother Earth's longing to sit on His shoulders --RaamA bearing the duty of ruling over the Earth--was thereby obstructed ; however since You returned to AyOdhyA , You granted to Earth , the direct contact with the Lord's feet , Your intervention ( between the feet and the Earth being withdrawn).

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

(1) Sri UtthamUr Swami's anubhavam:

Oh MaNi PaadhukE ! Bhoomi Devi wanted to have the physical contact with Her Lord RaamA . That was going to be possible , when RaamA was about to rest Her on His shoulder after the planned coronation as the king of KosalA . When those plans were disrupted and He started on His journey to the forest , You helped Bhoomi Devi to realize Her wish. You left RaamA's lotus soft feet to accompany BharathA and as a result , the Lord's feet came directly in contact with You (Mother Earth) and gave You the direct physical contact that You longed for . You thus helped Bhoomi Devi realize Her wish and united Her with Her Lord.

(2) Srimath Andavan's anubhavam:

The inner meaning is that the AchAryAs would bear with all kinds of difficulties to unite the Jeevan with their Lord . Bhoomi Devi was longing to rest on the shoulders of Her Lord (RaamA). The boons given to KaikEyi by DasarathA interfered . Next , Bharathan tried very hard to get Bhoomi Devi on the shoulder of his brother.That effort did not succeed either. Oh PaadhukE ! Out of Your DayA , You detatched Yourself from the Lord's feet so that Bhoomi Devi can have her wish fulfilled through direct sambhandham with Her Lord's feet .

(3) RaamA's vow was unalterable ( avyAhathAm prathij~nA). He abdicated His claim to the throne of KoslA and opted for the forest . As a result , Bhoomi Devi's desire to rest on the shoulder of Her Lord( RaghupathE: amsAdhirOhaNam) did not get fulfilled. Paadhukai returned to AyOdhyA and as a result did not any longer stand between the Lord's feet and Bhoomi Devi and thereby facilitated the direct contact between the Lord's feet and Bhoomi Devi. Swamy Desikan explains this beautiful thought this way : " vigatha vyavadhAna khEdham padhEna SPARSAM prAdhAth "..V.S

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

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Sloka #126

126. manthrAbhishEka virahAth bhajathA visuddhim samskAra varjana vasAth abhisamskruthEna moordhnA ninAya BharathO MaNipaadhukE thvAm RaamAj~nyaa vinihithAmiva RaajyalakshmIm

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

Translation by U.Ve.Dr.V.N.VedAntha Desikan

Oh PaadhukA ! When BharathA held You on his head and returned to AyOdhyA , he was returning victoriously with RaajyalakshmI (the kingdom) , so to say. If he had no ceremonial abolution on the throne with mantrA chanting, it was because he had purity already ; he was also best accomplished in make-up without the traditional oil bath et al. All of this because RaamA placed You on BharathA's head and You do not require such purifications . You Yourself purify and it would have been wrong to perform manthrAbhshEkams for You .

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

(1) Sri UtthamUr Swamy's anubhavam:

RaamA's pledge to His father to spend fourteen years could not be revoked. BharathA's request to RaamA to return to AyOdhyA was therefore rejected. The casualty in this context was the Raajyalakshmi. She accompanied RaamA to the forest. Thereafter, the whole of AyOdhyA lost its lustre and auspiciousness. RaamA returned Raajyalakshmi to AyOdhyA through the return of the PaadhukAs as a gift to BharathA. They brought the Raajyalakshmi back to AyOdhyA without the traditional paraphernalia of coronation , such as the sacred bath in the holy waters and other requird ceremonies. This was so , because of Your own glory .

(2) Srimath Andavan's anubhavam:

It is customary during coronations to have abhishEkam in the waters from sacred rivers with the recitation of Vedic manthrAs. Such a ceremony would have been only for the coronation for the kingdom of DasarathA . For the Raajyam of Paadhukai presented to BharathA by RaamA, such ceremonies are not necessary .They only need to stay on the head of a holy person like BharathA . It is indeed because of the supreme penance of BharathA that You (Paadhuka) returned to AyOdhyA . It is well known that Naatha Muni and Madhura Kavi did such penance to attain the anugraham of NammAzhwAr.

(3) Swamy Desikan compares the Paadhukais that adorned the head of BharathA at the command of RaamA to Raajyalakshmi ( RaamAj~nyA vinihithAm RaajyalakshmI iva). The head of BharathA that formed the peetam for the RaajyalakshmI and its (head's) noble qualifications are saluted as " abhisamskruthEna moordhnA " or a well prepared or a highly qualified head to have the honor of bearing that RaajyaLakshmI...V.S

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

------------------------------------------------------------------------

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Sloka #127

127. rakshArtham asya jagathO MaNipAdharakshE Raamasya Paadhakamalam samayE thyajanthyA: kim dhushkaram thava vibhUthi parigrahO vaa kim vaa vidhEha dhuhithu: krupaNA dasA saa

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

Translation by Dr.V.N.VedAntha Desikan

(1) Oh PaadhukA ! Of the two, SitA and Yourself , both of whom had to leave RaamA's company at particular moments , whose was the most unbearable lot--Your enjoying the rulership or SitA's pitiable plight in the AsokA forest ? Your's indeed because You had to enjoy , when RaamA was in tough and tiring times .

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

(1) Sri UtthamUr Swamy's anubhavam:

In an earlier verse , Swamy Desikan extolled the glory of the PaadhukAs as exceeeding that of SitA Devi. Here he gives another reason for this assessment. He says: " Oh Lord's PaadhukE ! It is true that SitA Devi was separated form Her Lord and wihtered in AsOka Vanam . She was overcome with matchless grief due to that seperation .You had to leave RaamA's holy feet and return with BharathA to AyOdhyA .The grief that You experienced from the seperation was indeed greater than that of SitA Devi . You had to conduct the affairs of the state , look after the welfare of the people and particpate in many auspicious functions of the state. It is generally agreed that the requirement to conduct unavoidable auspicious event in the middle of a calamity is the worst that could happen to anyone."

(2) Srimath Andavan's anubhavam:

For the sake of protecting the world , SitA and PaadhukAs had to part with the Lord's lotus feet. SitA stayed in AsOka vanam with great sorrow. You ruled over the world with great sorrow while being seperated from Your Lord's feet . The inner meaning is that the AchAryAs' sufferings for helping the Jeevan to gain mOksham are unmatched .

(3) Both SitA and PaadhukAs parted with the Lord's lotus feet for the protection of the universe( lOka rakshArtham).Swamy Desikan almost lets us decide which was the harder of the two sufferings . He asks whether VibhUthi Parigraham ( raajyaparipAlanam) by the Paadhukais in its time of sorrow was worse than SitA pirAtti's suffering in isolation at AsOka Vanam . He questions : " VibhUthi parigrahO Dhushkaram kim " or " VidEha Dhuhithu: krupaNA dasA dhushkaram kim ? "....V.S

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

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Sloka #128

128. SitAsakhasya sahasA charaNAravindhAth bhakthyA nathE krutha padhA BharathOtthamAngE aaruhya nnagam abhithO bhavathee vithEna maayUra chamara bharam maNi rasmi jaalai:

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

Translation by U.Ve. Dr.V.N.Vedaantha Desikan

Oh PaadhukE ! You who were on BharathA's head bent with, bhakthi for you , when he came out of RaamA's parNakasAlA at ChithrakUtam ; thereafter , you quickly ascended the top of the elephant . Rightly , You were lovely there with peacock chamarAs on either side caused by the radiations emanating from your gems . Thus royal honor was extended to You .

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

(1) Sri UtthamUr Swamy's anubhavam:

Here , Swamy Desikan celebrates the glory of the PaadhukAs, which ascended form BharathA's head to the back of the royal elephant for its journey to AyOdhyA. Swamy says: " Oh gem-bedecked PaadukE ! When You ascended on the back of Satrunjayam , the royal elephant , the Sun's rays fell on the gems adorning You and spread on all four sides ;the colorful beams of the most beautiful lustre fell on both sides. As the elephant moved ,the beams of light moved as well and their shifting movements made it look as though you were being served with the fans made with peacock feathers .You accepted the services fit for a royal personage like Lord RaamachandrA .

(2) Srimath Andavan's anubhavam:

The inner meaning of this slOkam is that the glories of the AchAryAs are immense as a result of their sadhguNams and SadhupadEsams and they spread all around the world .

(3) The beautiful visualization of the journey of the gem-enmeshed Raama PaadhukAs to AyOdhyA by Swamy Desikan is in two stages : (1) BharathA places the PaadhukAs with utmost reverence on his bent head (2) The PaadhukAs are placed next on the throne positioned on the back of the royal elephant for its journey to AyOdhyA . Swamy visualizes in his mind's eye the gentle rolling gait of the elephnat and the interplay of the Sun's rays falling on the gem-encrusted PaadhukAs. The shifting reflections from the gems of the PaadhukAs as a result of the interplay of the Sun's rays appears to Swamy Desikan as though some one was performing chaamara (fan) Kaimkaryam with the fans made of iridiscent peacock feathers ..V.S

(4) The first placement of the PaadhukA was on the bent head of BharathA ( nathE Bharatha: utthamAngE krutha padhA); the next was on the back of the royal elephant .There , the interpay of light between the gems of the PaadhukAs and the Sun's beams created the illusion of the lustrous fans performing their kaimkaryam from both sides of the Paadhukais as the elephant moved on towards AyOdhyA with its rhythmic gait..V.S

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

------------------------------------------------------------------------

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Sloka #129

129. moordhnA Mukundha padharakshiNi bhibrathasthvAm aavirmadhasya Raghuveera madhAvaLasya aamOdhibhis sapadhi dhAna jaala pravAhai: lEbE chirAth Vasumathee ruchiram vilEpam

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

Translation by U.Ve.Dr.V.N.VedAntha Desikan

Oh PaadhukE ! RaamA's elephant bore You on its back. At that joyous time , it exuded copious ichorous flow with fragrance that fell on the earth and provided a long unknown sandal paste as it were ( On Your enthronemnt , even the royal elephant and the earth rejoiced.

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

(1) Sri UtthmUr Swamy's anubhavam: Oh PaadhukE ! when You ascended the royal elephant , it forgot all its sorrow due to separation from Lord RaamachandrA. It became very happy. A that time , its happiness burst forth in the form of copious flow of the special secretion that flows ,when the elephnats are in rut. That stream descending from Satrunjayam fell on Mother Earth and made Her very fragrant .

(2) Srimath Andavan's anubhavam : The joyous elephant enjoying the association with the holy PaadhukAs on its back geenrated a copious flow of fragrant madha jalams and that covered the earth like a fragrant sandal paste , whose perfume lasted for a long time. The inner meaning of this slOkam is that the Earth's glories are enhanced manyfold by the presence of SadaachAryAs .

(3) In the previous slOkma , Swamy Desikan was fascinated by the " MaNi rasmi Jaalam " emanating from the back of the royal elephant . In this slOkam , Swamy focuses on the " aamOdhibhi: dhAna jala PravAham " which is a type of "dhAna jala jaalam " emanating from the cheeks (kapOlamso)of the elated royal elephant ....V.S

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

------------------------------------------------------------------------

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Sloka #130

130: aasA: prsAdhiyuthum ambha tadhA bhavathyAm dhaivAth akANDa saradheeva samuthtithAyAm sthOkAvasEsha salilAs sahasA bhabhUvu: SaakEtha youvatha vilOchana vaarivAhA:

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

Translation by U.Ve. Dr.V.N. Vedantha Desikan

Oh maNi PaadhukE ! Your return to AyOdhyA was like an untimely advent of autumn , fortunately coming off to please the young damsels of the city of AyOdhyA (though suffering grief over RaamA's exit)as evident in their eyes not having anymore than a tiny tear drop. As autumn brightens up the various directions , it will leave a few clouds and a little moisture behind.

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

(1) Sri UtthamUr Swamy's anubhavam: Oh PaadhukE! When You arrived in AyOdhyA with BharathA , the women of that city shed much less tears compared to the time , when RaamA left for the forest.Even now , they could not stop shedding tears altogether, since Your Lord was still away from them. Your return to AyOdhyA however brought joy to their hearts and they consoled themselves and shook off the oppressive despair that had them in its grip. All the days until Your arrival as the representative of RaamA were like dark , rainy days for them. The days after Your arrival made them feel that they were enjoying autumn days, when the earth is full of wealth everywhere.

(2) Srimath Andavan's anubhavam: When RaamA left for the 14 year exile , the women folk of AyOdhyA cried their heart out. When their Lord's Padhukai returned to AyOdhyA as their Lord's representative , they stopped their heavy crying. You appeared to them like the appearnace of Iypaasi month in AavaNi . The inner meaning of this slOkam is that the sishyan , who has been blessd with a sadAchAryan has more or less no regrets ; the only small regret that he has not arrived at parama Padham .

(3) Swamy Desikan addresses the Paadhukais as " Ambha" here , since the mother alone can understand the deep feelings (sorrows) of their daughters and can console them effectively . Here Swamy Desikan compares the tear laden eyes of the sorrowing young women of AyOdhyA as the dense water-laden clouds of the rainy season ( iyppasi month) . The sudden arirval of the Paadhukais at AyOdhyA seemed to the young women of the City that they were enjoying an out of season autumn ( AavaNi month ) in the middle of the intense rainy season .The autumn season unlike the rainy season is known for bright skies with clouds that occasionally sprinkle a few drops of rain ....V.S

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

------------------------------------------------------------------------

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