Make your own free website on Tripod.com














Relative Index


Goto Slokas of this paddhathi

(Slokas of this paddhathi)

(Slokas of this paddhathi)




Sri:
Srimathe ramanujaya namah:
Srimathe nigamantha maha desikaya namah:
Goto

Sri Ranganatha Padhuka Sahasram

PADDHATHI #6:Assumption of Power

Adhikaara Parigraha Paddhathi





top

Sloka #161

161. PrApyADhikAramuchitham Bhuvanasya gupthyaI BhadrAsanam BharatavandithamAshrayanthyA maDhyEvathIrNamiva MadhavapAdharakshE! mAthasthvayA api manuvamshamahIpathInAm

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

Oh Mother Paaduka! You were enthroned by Bharata for the welfare of the world. Now it appears to me that You are looked upon as a regular member of the Manu family-not a mere Paaduka.

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

(1) Sri UtthamUr Swamy's anubhavam : Oh Mother ! Oh Lord's PadhukAs ! I undrstand now as to how You acquired the authority to ascend the throne of the Manu dynasty and thereby acquire the emperorship over all the kings of the land . Your Lord with His limitless powers must have enabled You to incarnate as one of the descendants of His ancient lineage and thereby become a member of His own illustrious family . It is no wonder why the kings have accepted You as their emperor.

(2) Srimath Andavan's anubhavam : Oh Lord's PaadhukE ! When One looked at You seated on the throne of the Manu vamsa kings , You truly appeared as one of them .It was befititng . The inner meaning is that the joining of NammAzhwAr in the ancient AchArya paramparai starting with Sriman NaarAyaNan was like a fitting decoration for that AchArya paramparai.

(3)The salutation here is to Sri Maadhava Paadhukai, the One that reminds one of Moksham granting Maadhavan. The Paadhukais were seated on the BhadrAsanam or the most auspicious seat of the Manu Kings as an incarnation of one of them (avatheerNam )..V.S

top

Sloka #162

162. RajAsanE raGhukulOdhvahapAdharakshE! nIrAjanam samaBhavath samayOchitham ThE shlAGhAvashEna bahusha: pariGhUrNithABhi: sAmanthamoULimaNimangalAdhIpikABhi:

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

Oh Rama-Paaduka! Subordinate kings bow and praise You, nodding their heads for all praises; as they do so, the radiance emanating from the gemstones embedded in their crowns describe circles, that give an imagery of a Harathi presentation, appropriate to the Aradhana homage.

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

(1) Sri UtthamUr Swamy's anubhavam: Oh Raama PaadhukE ! The vasal kings were joyous about Yourself becoming thier emperor.They encircled You and demonstrated their approval by nodding their heads adorned with jeweled crowns. The movement of their heads and the sparkles of the jewels during that motion resembled the lamp waving service to You.

(2) Srimath Andavan's anubhavam : The inner meaning is that all the AchAryAs undersood their role/duties as AchAryAs ( AchAryakam ) after witnessing the way in which Swamy NammAzhwAr performed His duties as the AchAryan for Madhurakavi. The AchAryAs are filled with wonder and Joy and celebrate immensely the role model played by Swamy NammAzhwAr .

(3) The PaadhukAs are seated on the RaajAsanam . Suddenly , there arose (samabhavath) a DhIpa NeerAjanam (MangaLa Aaarathi )for the Paadhukais. Swamy explains the nature and the origin of that DhIpa NeerAkjanam in this slOkam and attributes that to the fast moving heads of the vassal kings wearing their bejewelled crowns... V.S

top

Sloka #163

163. PruThvIpathInAm yugapath kirItA: prathyArThinAm prANithumarThinAm cha PrApusthadhA rAghavapAdharakshE! THVADHiYAMaSThAnikapAdhapITam

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

Oh Rama-Paaduka! When You were there seated on the throne, he crowns were submitted to You on the pedestal below. They are either those which were originally of kings who fought to the end and died or those those owners surrendered them to escape death. Both kinds reached the pedestal.

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

(1) Sri UtthamUr Swamy's anubhavam: Oh Paadhukais of Sri RanganathA ! When You ruled over AyOdhyA and sat on the throne of the Raghus , the foot rest (peetam) of your throne was crowded with the bejeweled crowns of those , who lost their battles with You ; the crowns of Your opponents , who wanted to live also placed their crowns at the foot of Your throne as a token of their obedience to You . Both categories of kings thus recognized Your soverignity .

(2) Srimath Andavan's anubhavam: Here ,Swami Desikan recognizes the two kinds of kings , whose crowns adorned the pedestal below the throne of the SriranganAtha Paadhukais . One category of kings voluntarily placed with reverence their crowns to acknowledge the emperorship of the Paadhukais . The other category opposed the power of the Paadhukais and Bharathan defeated them in the battle field as the PaadhukA sevakan and brought their crowns and placed them at the pedestal below the throne as a mark of their submission . The inner meaning is that the auspicious ones approached Swamy NammAzhwAr and placed their heads at His sacred feet . Those who were opposed to Him were won over by His dhivya sookthis and surrendered afterwards at Swami NammAzhwAr's holy feet .

(3) Swami Desikan visualizes the crowded assembly of bejeweled crowns at the aasthAnika paadha peeDam ( the foot rest of the throne )of Raaghava Paadharakshai. All of them arrived almost at the same time( yugapath). One category belonged to the enemy kings , who were defeated ( prathyarthInAm pruthvIpathInAm KiriDA: ) by Bharathan and the other category was constituted by the kings , who sought the protection of the Paadhukais (arhtinAm kiriDA:) voluntarily . Swamy Desikan points out that the arthi and Prathyarthi are both blessed by the Veera Raaghava Paadhukais...(V.S)

top

Sloka #164

164. PraNamya rangEshvarapAdharakshE! dhurOpanIthaIrupadhAvishEShaI: saBhAjayanthi sma tadhA saBhAyAm ucchaistharAmuttharakOsalAsthvAm

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

Oh Paaduka! When You were on the throne, the people of Kosala came in large numbers with presents brought from long distances, which they submitted to You with great respect.

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

(1) Sri UttamUr Swamy 's anubhavam : Oh RanganAtha PaadhukE ! The citizens of the nation of Northern Kosalaa brought many rare and beautiful presents to You and offered their individual worships to You. They went through enormous pains to bring extraordinary presents to You to demonstrate their special regard and affection for You .

(2) Srimath Andavan's anubhavam : The inner meaning is that there is no limit to the devotion displayed by the happy sishyAs, when they are blessed with a SadAchaaryan .

(3) The citizens of Uttara Kosala dEsam came from every corner of the kingdom and offered their worship reverentially with upadhAvisEshams ( rare presents) brought from far off places ( dhuRopaneethai: ) to display their highest regards and affection ( ucchaistarAm sabhAjayanthi sma )...V.S

top

Sloka #165

165. apAvruthadhvAramayanthrithAshvam rangEshapAdhAvani!pUrvamAsIth thvayA yadhrucChAsuKhasupthapAnTham rAmE vanasThE api padham raGhUNAm

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

Oh Paaduka! Rama had gone to the forest. Formerly (when You had not come)all was pell-mell; the fortress walls were left open; the horses were not tied to the chariot; travellers slept wherever they chose. OR When You were ruling, the condition was so good that the fortress-gates needed no closure, the horses had no assignment to do; people had no fear and could, therefore sleep anywhere. This is the greatness of Your regime.

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

(1) Sri UtthamUr Swamy's anubhavam: Oh RangEsa PadhukE ! When RaamA left for the forest and before You returned to AyOdhyA , the citizens were overcome with such sorrow that they did not pay attention to their houses or their domestic animals . The doors of their houses were open and the animals roamed free without any control. After You returned to AyOdhyA and offered your protection , the doors of the houses of the citizens were still open , but for different reasons. The animals moved freely again , but for different reasons . After Your arrival in AyOdhyA , there was no fear of thieves or stealing ; hence people did not lock their doors . The animals did not need any control because they were at peace with themselves . Travellers slept at places , where they felt sleepy without fear of theives or any one who could hurt them . Those were the differences before and after Your return to AyOdhyA .

(2) Srimath Andavan's anubhavam : The inner meaning is that wherever SadAchAryAs are , there are no inauspiciousness of any kind for those , who seek refuge at their holy feet , either in this world or in the other .The palces that SadAchAryAs rside are like the places where , there is ashtAkshara Samsiddhi (power of the sacred AshtAksharam ).

(3) SadAchAryAs remove all anishtams by their blessed presence .. V.S

top

Sloka #166

166. ananya BhakthirmaNiPAdhukE! ThvAm aByarchayan dasharaThirdvithIya: vikalpyamAna: praThamEna kIrthyA vandhya: svayam vyOmasadhAm baBhUva

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

Oh Paaduka! Bharata, the second son, was acclaimed as equal to, and in no way different from the eldest, namely, Rama and was thus worshipped by the devas. This was because of Bharata worshipping You with a concentration that would allow no other object as worshippable.

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

(1) UtthamUr Swamy's anubhavam : Oh PaadhukE ! The second son of DasarathA worshipped You in a single-minded fashion and received Your blessings , which made him far superior to Raama's status in the eyes of the dEvaas . This is the status that he(Raama)had achieved earlier after rejecting the kingdom in favor of His brother Bharathan .

(2) Srimath Andavan's anubhavam : The inner meaning is that a good sishyan worshipping his AchAryan single mindedly with devotion is celebrated and saluted by all .Even the dEvAs worship such a sishyan.

(3) Swamy Desikan points out that the ananya Bhakthi of Bharathan towards the Raama Paadhukais earned him the salutaion by the devAs ( vyOmasadhAm vandhya:)..V.S

top

Sloka #167

167. araNyayOgyam padhamasprushanthI rAmasya rAjArhapadhE niviShtA AsThAnanithyAsikayA nirAsTha: svargaIkasAm svaIraghathErviGhAtham

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

(Oh Paaduka!) You had left the Feet of Rama that were unsuitable to walk on the forest,but got stationed on a throne in the royal court. Nevertheless You removed the obstacles that beset the free movements of the Devas.

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

(1) Sri UtthamUr Swamy's anubhavam : Oh Raama PaadhukE! You could not accompany Your Lord in the forest , since You had to return to AyOdhyA to sit on the throne of the kings of Kosala dEsam . While You were thus seated on the throne , You conferred auspiciousness to the citizens of the earth and the denizens of the heaven (dEvAs);latter were rid of their fears from asurAs , moved about freely and offered their salutations to You in a spirit of gratefulness.

(2) Srimath Andavan's anubhavam : The inner meaning is that NammAzhwAr alone stayed at one place (under the tamarind tree at ThirukkuruhUr ) , while other AzhwArs went around visiting many dhivya dEsams .Although NammAzhwAr was immobile , He was able to banish EVERYWHERE all inauspiciousness like Kaamam , KrOdham et al and rang in auspiciousness like Bhagavath Jn~Anam , sadAchAram , ruchi for Bhagavath anubhavam and desire for mOksham . These mangalams spread throughout heaven and earth without let .

(3) Swamy Desikan compares the lot of Raama Padhams and Raama PadhAvani/Paadhukai here . RaamA's paadhams were "araNya yOgyam " ( fitness to travel on the rough paths of the forest ) as a result of the promise made to His father . Raama PaadhukAi attained the yOgyam of "RaajArha padhE nivishta yOgyam " ( honor of being seated on the throne of the kings of Raghu Vamsam ). RaamA's feet were mobile , where as the PadhukAs sat without movement on the throne protecting the kingdom . While RaamA was moving towards LankA to fulfil His avathAra kAraNam , Raama PadhukAs stayed stationary and gave protection to the dEvAs so that they can move around safely .All of this was accomplished without the Paadhukai ever leaving its place on the throne ...V.S

top

Sloka #168

168. rajAsanE chEdhBhavathI niShaNNA rangEshapadhAvani! thanna chithram yathrADhirUDA: kramasha: purA thvAm utthamsayanthE raGhusArvaBhoumA:

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

Oh Ranganatha Paaduka! That You sat on the throne of kings is no wonder. For all the kings of the Raghu Vamsa had cherished You with devotion on their heads (Ranganatha was the family deity for the Raghus).

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

(1) Sri UtthamUr Swamy's anubhavam : Oh RanganAtha PaadhukE ! You were seated on the throne of Raghus.It is not surprising , since the successors of RaamA are carrying You on their heads and offer their individual worships , while being seated on their traditional throne , where You once sat .

(2) Here , Swamy Desikan answers the doubts of some about placing the Paadhukais of RaamA on the venerable seat adorned by the great kings of the Surya vamsam (IshvAku , Raghu , Dileepan , Dasarathan and others).He points out that it was not at all a strange thing to seat the Paadhukai in that honorable seat (throne of Raghu Vamsam )although it was a mistake for the kings to be seated on the throne , while the Paadhukai desreved the seat . He points out that the kings should have adorned the Raama Paadhukais like Bharathan , while standing before it with reverence as Bharathan to carry out the royal duties . Swamy Desikan addresses here the doubts expressed by some about the fitness of Swamy NammAzhwAr to be revered as an AchAryan because of being born in alower caste . Swamy asserts that there is no AchAryA , who is equal to NammAzhwAr ( the Paadhukais of the Lord).

(3) Swamy Desikan had gone to battle twice with those who minimized the importance of NammAzhwAr and Tamizh MaRai and held the view that Sanskritic Vedams were far superior . Both at Kaanchi and Srirangam , Swamy Desikan defeated these biased scholars with sound arguments and proved without doubt the equality of the Sanskritic Vedams and Tamizh Vedams (Dhivya Prabhandhams). The Lord of Kaanchi was so pleased with Swamy's defense that he presented Swamy with one of His two Thiruchinnams . Such is the glory of NammAzhwAr ! ...V.S

top

Sloka #169

169. BhadhrAsanam chEth parivrutthamAsIth devi! kshaNam dakshiNatOmuKham thE kaTham BhavEth kAnchanapAdharakshE! ramasya rakshOmrugayAvihAra:

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

Oh Paaduka! Had You but trned the throne in the Southern direction for a while, how could Rama's sportive hunting out of the Rakshasas have been achieved? =Had You thought of Yourself annihilating the Rakshasas

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

(1) Sri UtthamUr Swamy's anubhavam: Oh Queen ! Oh Golden PaadhukE ! Had Your throne faced the southern direction , You would have destroyed RaavaNA and his entourage quickly . That would have deprived RaamA of His favorite sport .That is why adiyEn thinks that Your throne did not face south .

The other meaning is as follows: Had Your throne faced South , it would not be auspicious for You to sit on it. There would have been no rulership over AyOdhyA . Raamaa would have to abandon his favorite sport of hunting RaavaNA and his cohorts and thereafter return to AyOdhyA to take charge of the kingdom. That (RaamA not being able to hunt down RaavaNA ) in turn would have perpetuated the sufferings of the devAs.Therefore , Your throne did not face the southerly direction even for a second. Consequently , the dEvAs moved about freely and Raama avathAra KaaraNam was fulfilled .

(2) Srimath Andavan's anubhavam: The inner meaning is that PerumAl is angry only at those , who do not seek a sadAchAryan .His nigraham is directed only at those unfortunate ones.

(3) Swamy Desikan tellingly chose the word , "BhadhrAsanam" to salute the simhAsanam on which the Padhukai sat . The auspicious Vedic implications of the word " Bhadhram " has been discussed at length by HH prakrutham Azhagiya Singar recently . The Raama Padhukai sat on the BhadrAsanam to hear the auspicious news ( Bahdhram KarNEpi srunuyAma:) of Lord Raamachandra completing His hunt of RaavaNA in the southern land of LankA and returning home to reunite with it. Meanwhile , the Paadhukai did not want to do anything that will interfere with such a desire ..(V.S ).

top

Sloka #170

170. yAvath thvayA raGhavapAdharakshE jigIShithA rAkshasarAjaDhAnI mAlEva thAvalluLithA madhAnDhaI: udhyAnashAKhAmrugayUThapaIsthE

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

Oh Paaduka! It was just that moment, when You developed a desire in mind that Lanka should be won, that the monkey chiefs of Kishkinda-Your royal garden-had accomplished the squeezing of the whole Lanka as if t were a mere garland.

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

(1) Sri UtthamUr Swamy's anubhavam: Oh Raaghava PaadhukE ! Just about the time that you wanted to conquer the kingdom of LankA , You came to know of the effortless destruction of the city and its occupants by Your Lord with the help of the powerful monkey king and his army .The army crushed and threw away LankA like destroying a flower garland . Hence , You desisted from Your effort to annihilate RaavaNA and his beloved city .

(2) Srimath Andavan's anubhavam: Oh PaadhukE ! Just as You turned Your attention to destroying Ravanan and his city , You noticed that the monkey army had already torn the city of Lanka into shreds just as crushing a flower garland and casting it away. The inner meaning is that the sishyan becomes a MahAn , the moment a SadAchAryan prays for His sishyan to acquire auspicious attributes (sadhguNams).Such is the power of SadAchArya anugraham .

(3) Swamy Desikan visualizes the nandhavanam (formal garden) of the Raaghava Paadhukai , which is beautiful to look at because of its flower-laden trees . There , he sees a group of monkeys ( SaakhA Mrugam:)with nonchalance led by their leaders ( yUthapai:)tearing the flowers from the branches , crushing them and throwing them away. The crushing of the flowers is described with a evocative Sanskrit word (luLithA ), which lets us visualize the pathetic state of the crushed flowers lying on ground ...V.S

top