Sri Ranganatha PadhukhA Sahasram : part 4
From the Bhakti List Archives
• January 24, 1997
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
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