Sri Ranganatha PadhukhA Sahasram : part 4

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Dear Members of the Prapatthi group :

 

In this and the subsequent postings , I will cover the central theme

of each of the 32 Paddhathis to illustrate the architectonics and

coherence of meaning of RPS and select appropriate verse or verses

from each of the Paddhathis in support of their central themes .

 

Paddhathi 1 : Prasthava Paddhathi

 

Swami Desikan chose the name of Prasthava Paddhathi

for the first chapter of RPS . The word Prasthava: means beginning,

or commencement or an introduction or the prologue of a drama

(kavyam ) or an introductory praise or an AvathArikai .

 

Swami Desikan begins the very first chapter with a salutation to

the BhagavathAs, AcharyAs and BharathA , who illustrated first

the glory of the Lord's PadhukAs . The central theme is that

one should revere one's Acharya paramparA and attain Sadhgathi

through the strength and power of AcharyAs .

 

In the first verse quoted in the previous posting , Swami Desikan saluted

the Santha : ( auspicious BhagavathAs ) , who carry with reverence

Sri Ranganatha PadhukAs on their heads . Swami Desikan pointed out

that the very act of holding the sandals of the Lordon their heads confers

on these blessed souls the power to protect the universe . He mentioned

that even the particles of dust from their feet (Padha ReNus ) had the power

of protecting the world from its miseries. The inner meaning of the first verse

is that those who understand and celebrate the works of NammazhwAr reach

Sadhgathi and bless others , who come into contact with them to attain

the four purushArthams .

 

In the second verse , Swami Desikan saluted BharathA for making it

possible for us to understand the power and significance of the padhukhAs

of Sri RamachandrA . He saluted the MahA Bhakthan , Bharathan . The

reference here is also to Natha Muni . The word Bharathan is made of three

letters , Bha, Ra and Tha . These three letters stand for Bhavam (Bha),

Raagam (Ra) and TaaLam (Tha). It was Natha Muni , who set NaalAyira

Divya Prabhandham to Raagam and TaaLam to bring out the Bhakthi

Bhavam of the AzhwArs . When Swami Desikan salutes , " BharathAya

Tasmai NamOsthu " , He means both BahrathAzhwAn and Nathamuni .

Swami Desikan reminds us here that it was Natha Muni , who brought out

the glory of NammAzhwAr , just as Bharatha served to bring out the glory

of the PadhukhAs (Satakopam ) of Sri RamachandrA .

 

In the third verse , Swami Desikan connects the PadhukhAs

directly to NammAzhwAr. He describes the Sri Ranganatha MaNi

PadhukhAs as having the fragrance of VakuLA flowers ( VakuLasumana:

vaasanAm udhvahantheem ) . VakulA flower (Mahisham Poo) garland

is the one that adorns the chest of NammAzhwAr .

 

Swami Desikan concludes the PrasthAva Paddhathi with a description

of his inadequacies to tackle the MahA Vaibhavam of the Sacred sandals

of the Lord and begs for its blessings to complete his task . There are

twenty verses in this paddhathi .

 

The Second Paddhathi : SamAkhyA Paddhathi

 

The second paddhathi houses just ten slokams. SamAkhyA

means to count , reckon , relate, declare , proclaim and sum up .

Swami Desikan does all of these in the short span of ten verses

and proclaims the Vaibhavam of the maNi PadhukhAs of Sri RanganAthA .

SamAkhya in the noun form means fame, reputation and

celebrity status. The unique fame of the PadhukhAs of the Lord of

Srirangam and their unparalleled glory and the root of its glory

is recokned with here. Their glorious connection is related to

BhagavAn himself. Swami Desikan declares their Vaibhavam,

proclaims their MahimA and sums up their auspicious attributes

in the SamAkhyA paddhathi .

 

The fourth slokam (24th of RPS ) provides the central theme of

this Paddhathi :

 

muninA maNipAdhukE tvayA cha

prathithAbhyAm satakopasamgyaiva I

dvitayam SAKALOPAJEEVYAM aaseeth

prathamEna sruthiranyathastadhartha : II

 

(Meaning and comments ) : O Jewel-adorned sandals of

Sri RanganAthA ! Both You and NammAzhwAr share the name of

SATAARI . You bothshare SATAKOPATHVAM or the quality

associated with SatakopA , which is nothing but saving the

jeevans from the ills of SamsArA and making them fit objects

for receiving the DayA of the Divya Dampathis . In this context ,

both of Your name and duties are the SAME . Inspite of the common

name and end results that you both share , O maNi PadhukE ,

You achieve Your purpose in a slightly different way . NammAzhwAr

blesses the Jeevans through his Thiruvaimozhi , the essence of the VedAs.

You elevate the Jeevans by bringing them closer to the Lord Himself,

who is the essence of VedAs .

 

In the next verse (the 25th of RPS ) , Swami Desikan points out that

both the PadhukhAs and NammAzhwAr share the name of SatAri

for another reason besides SATAKOPATHVAM . He says : " O PadhukhE !

Those who hear the Thiruvaimozhi of NammAzhwAr recognize and enjoy

the delectable music associated with Your movements; similarly , those who

are blessed to hear Your movements (GathAgathAni ) recognize and enjoy

the sacred and ear-pleasing sound of Thiruvaimozhi in them . Hence it is no

wonder both of You have the same name, SATAARI .

 

In the 26th verse of RPS , Swami Desikan refers to two Vaishnavite

doctrines known as Bhagavatha Seshathvam and Seshathva Kaashtai.

He connects the two principles to illustrate the hierarchical relationship

between NammAzhwAr and Sri RanganAtha PaadhukhAs .

 

The Bhagavatha Seshathvam refers to being DaasAs or servants of

great souls (BhagavathAs ) .One qualifies for the Lord's grace through

sevice to those BhagavathAs , who are dear to Him . Seshathva Kaashtai

refers to the lowest servant in the hierarchy of the servants of the BahgavathAs

..

 

In one of his famous paasurams , NammAzhwAr refers to himself being

eigth in the line of servants to the BhagavAn . He thus establishes seven

BhagavathAs ahead of him in that line of service. RanganAthA's sacred

sandals are not included in that lineage of servants .Swami Desikan

points out that the PaadhukhAs took the name of NammAzhwAr(SatAri )

and thereby acheived the supremely desirable state of Seshathva

KhaashtA and became even more famous than its name sake , NammAzhwAr .

 

Swami Desikan's brillaint mind explores further the similarity between

NammAzhwAr and the PaadhukhAs , the central theme of this paddhathi,

and points out both of their relationship to Lord RanganAthA in the 28th

verse of RPS. The use of the word SESHAM in the different sections

of this verse is moving testimony to the poetic genius and Bhakthi

of Our illustrious AchArya :

 

padhyEna Devi ! SatakopamunistavAseeth

tasyApi naama vahanAn maNipaadhukE! tvam I

seshi bhaboova yuvayOrapi SeshasAyee

sesham tvaseshamapi seshapadhE sthitham va: II

 

(Meaning ) : O Glorious sandals of the Lord of Srirangam !

NammAzhwAr composed poems relating to Your glory and became

Your humble servant. You took in turn NammAzhwAr's name(SATAARI )

and thereby became his devoted servant. Lord RanganAthA resting on

AdhiseshA became the Lord (SESHI ) to both of You . The rest of

the jeevans are in your lineage of service (SESHAM ) . Hence both You

and NammAzhwAr are equal in status in relationship to Lord RanganAthA

on one end of the hierarchy and to the rest of the world at the other end

of the hierarchy .

 

THE CENTRAL THEME OF THIS PADDHATHI IS THAT THE PADHUKHAAS

AND NAMMAAZHWAAR ARE ONE AND THE SAME IN THE CONTEXT OF THE

BLESSINGS THEY CONFER ON THE JEEVANS .

 

Sri RanganAtha Divya maNi paadhukE ! Thubhyam nama:

 

Swami Desikan ThiruvadigaLE SaraNam ,

 

Oppiliappan Koil VaradAchAri Sadagopan