Sri Ranganatha Paadhukha Sahasram(RPS ) : Part 15

[Guest guest]

Dear Sri RanganAtha BhakthAs :

 

I will resume writing on the remaining chapters of RPS .

May Sri Ranganayaki Samedha Sri RanganAtha"s blessings

be with us in this journey to celebrate the glory of His sacred

PaadhukhAs . Sri Rangaswami reminded me this morning that

day after tomorrow is the day , when Sri RanganathA's

constellation (Revathi ) is in ascendance . That is another reason

for restarting the postings on RPS Of Swami Desikan now .

 

FIFTEENTH CHAPTER : RATHNA SAAMAANYA PADDHATHI

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In the previous chapter (Naadha Paddhathi ) , Swami Desikan

celebrated the Naadham generated by the Divya MaNi PaadhukhAs

of Sri RanganAtha through 100 slokams . In this chapter , Swami

focuses on the lustre of the gems that decorate the outter frame of

the MaNi PaadhukhAs ( Bahir MaNi) . THIS SECTION KNOWN AS

RATHNA SAAMAANYA PADDHATHI HAS 50 VERSES.

 

First Slokam of Rathna SaamAnya Paddhathi / slokam 481 of RPS :

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udarchishastEh Rangendrapaadhaavani ! BahirmaNeen I

AntharmaNiravam sruthvA manyE romAnchithaakrutheen II

 

(Meaning ) : O Divine PaadhukhAs that protect the sacred

feet of Sri RanganAthA ! The lustre emanating from the

gems adorning your exterior seem to rise up in strands of

rays . That makes me think that they are experiencing a state

of horripulation ( hair standing on end from the experience of

some thing wonderful ) . They seem to have reached that state

from the incomparably sweet experience of listening to the delectable

music raised by the gems positioned inside the Kumizhis( Toe Holds )

of the Lord's paadhukhaas .

 

(Observations ) : Swami Desikan is still not ready to leave the anubhavam

of the Naadham associated with the PaadhukhAs . He slowly bridges

from sound to light here . Swami's PaadhukhA sahasram is a veritable

" Sound and Light " experience . The word Udarchisha : in this slokam

is made up of Uth and Archisha : . The prefix " Uth " suggests elongation .

Archisha : means the lustre . Together , The word "Udharchisha : "

suggests the elongated , needle like clusters of the rays , which

stand end to end in clusters simulating the experience of one's

hair standing on end as a result of wonder over the hearing of

the sweet Naadham generated by gems inside the toe hold .

 

According to Sri Andavan Asramam Sampradhaayam ,

The connections between the Satari, its gems and their

lustres are intrepreted in the following manner : Satari

or PaadhukhA is NammAzhwAr , His Thiruvaimozhi paasurams

are the gems and their lustre is their taatparyam (meanings ) .

 

Verse 2 of this paddathi / Slokam 482 of RPS

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Here ,Swami's thoughts once again focus on his last moments

on this earth and he is looking for the PaadhukhA's blessings

to chase away the Yama KinkarAs . He says : " O MaNi PaadhukhE !

Duirng my last moments , Yama KinkarAs will approach me to tie me

up with their paasam (noose ) and take me to their Lord's lokam .

At that time , please chase them away by waving your brilliant rays,

as if they are the creeper- like canes at them (servants of Yama Dharman) .

With that help , I will be saved from them .

 

Swami Desikan continues with the vision of the extended beams of

light emanating out of the gems decorating the Lord"s PaadhukhAs .

He compares them now to a chastising cane (VetralathA) . He suggests that

the Yama kinkarAs will take flight , when they see the canes swing

towards them . Swami Desikan really wants the Acharya and PerumAL

to be at his side , when he leaves this world . If PaadhukhAs are going

to be there , then the owner of the PaadhukhAs will always be there .

 

In our SampradhAyam , Acharya paramparai starts with PerumAL

and continues with periya Piraatti and proceeds further with Vishvaksenar,

who is like the chef-de-cabinet for the PerumAL .NammAzhwAr

is the Next Achaaryaa . The distinguishing mark of Vishvaksenar

is the cane (Vetram ) that he carries on his hand as

a symbol of authority to create order among the clamoring

DevAs assembled in the DarbhAr of the Lord , elbowing each other to

have the darsanam of PerumAL and ThAyAr . When Swami Desikan uses

the word , Vetralathaa VisheshAn ( Special creeper -like cane ) in

this slokam , he seems to have the third Acharyan of the Paramparai

(Vishvaksenar ) in mind . Once again , Swami Desikan is asking for the boon

of Sevai of Acharyaas and PerumAL during his last moments.

 

Verse 3 of Rathna SaamAnya Paddhathi/Slokam 483 of RPS

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In this verse , Swami Desikan connects to ArchirAdhi margam ,

the pathway of the Mumukshus to Sri Vaikuntam . Sri Bhashyam

and the Upanishads describe the ascent of the Jeevan by the path

of Light . Swami Desikan says : " O Mukundha PaadhukhE !

The brilliant and long rays of light emanating out of your gems

help the liberated souls (Muktha Jeevans ) at the start of their journey

to Parama Padham " . The soul reaches the top of the head of its

corporeal body and then ascends to Sri Vaikuntam by transporting itself

on the brilliant rays of your gems. The Upanishads state that the Muktha

jeevans ascend with the help of the rays of the Sun. Swami Desikan hints

that the rays of the Sun can only trasport the Jeevans over part of

the distance to Sri Vaikuntam . The rays emanating from the sacred

PaadhukhAs take care of the rest of the journey and deliver

the Jeevans at the Lotus feet of Sri Vaikunta Naathan at Parama padham .

 

Swami uses the word " Rasmi " in this slokam . Rasmi has a double

meaning . It can mean either a cluster of rays or a cluster of ropes .

Jeevan in this analogy can either travel on the rays or it can hold onto

the ropes and travel towards Sri Vaikuntam in the manner of a traveller

crossing over the chasm by holding on to the supporting ropes

of a rope bridge.

 

The inner meaning of this Slokam is that those , who have faith in

the Paasurams of NammAzhwar will safely reach Sri Vaikuntam .

 

Swami Desikan adresses the PadhukhAs as Mukhundha

PaadhAvani in this slokam . Mukhundhan is the name for

the Lord , who grants Moksham . Hence , Swami's choice of word ,

Mukhundapaadhavani is very appropriate in the context of the Moksha

YaathrA of the jeevans .

 

Verse 4 / Slokam 484 of RPS

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Here , Swami Desikan points out that the lustre of PaadhukhAs

remove the darkness that could not be removed by the Sun . He salutes

the PaadhukhAs as the personification of DayA GuNam of the Lord .

He says : " O PaadhukhE ! You cut asunder the envelope of darkness

that the rays of Sun could not remove . Your lustre immediately removes

the darkness of SamsArA and in this unfailing service of yours , you become

the personification of our Lord's DayA gunam . By your mere sight ,

the darkness of the worldly afflictions disappears instantly " .

 

Swami describes the vrutthi ( vyaapAram ) of the PaadhukhAs

as dispensation of DayA . In this context , Swami Swami describes

the PaadhukhAs as " Muradhvisha : Moorthimathi DayA tvam Asi ".

He describes them as the embodiment of the DayA guNam

of the Lord , who is the enemy of MurAsuran .

 

The inner meaning of this slokam is that the AzhwArs and

AachAryAs are the personified forms of the Lord's DayA GuNam .

When we think of them with affection and regard , then all

of our aj~nanam and viparitha J~nanam disappear at that instant.

 

Verse 5 /Slokam 485 of RPS

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Here Swami Desikan compares the rays of the Gems of

the PaadhukhAs to a supporting staff ( Kozhu Kombhu )

for the creepers like bean stalk , Pudalankaai and Betel

leaf plants . The creepers here are the Vedams and

the Supporting staffs are the beams of rays adorning

the Lord's PaadhukhAs .

 

Swami Says : " O Ranganaatha PaadhukhE ! The brilliant

and long beams of rays arising from the gems decorating

you serve as the supporting sticks for the creepers of Vedas ,

which yield the fruits of the four life objectives (PurushArthAs ) :

ArthA , Kaama, DharmA and Moksham . "

 

Infinite branches of the VedAs appear like plants supported

in their position by the rays of the PaadhukhAs so that they

can grow and produce the four fruits desired by the human beings .

 

The inner meaning of this slokam is that the Thiruvamozhi

of AzhwAr helps us understand the myriad meanings of the Vedas .

 

Swami Desikan ThiruvadigaLE SaraNam

 

Oppiliappan Koil VaradAchAri Sadagopan