முந்தைய பதிவில் உள்ள “அபிஷேக பத்ததி” ஸ்ரீ கேசவ அய்யங்காரின் தமிழில் திருமுடியாட்டுப்பத்ததியாக அனுபவிக்க லிங்கில் உள்ள pdf fileகளில் pathiru என்ற pdf fileஐ தேர்ந்தெடுத்துக் கொள்ளுங்கள்.

Paduka Sahasram Intro

ஸ்ரீ கேசவ அய்யங்காரின் முன்னுரை தொடர்கிறது. படித்த பிறகு ஆத்தூர் சந்தானம் ஸ்வாமியின் தமிழ் பாதுகா சஹஸ்ரத்தின் இரண்டு பத்ததிகளை இங்கிருந்து தரவிறக்கம் செய்து கொள்ளலாம்.







God, Religion Philosophy, God's "foot" constitutes and causes

God is the one ultimate reality. That is philosophy. That is Religion. The conflict between Philosophy and Religion is a medieval fable. Its survival today is wholly an anachronism. Philosophy and Religion is not a fit. Philosophy and religion are pits and fits only to those who divorce the one from the other. God is the one ultimate Reality. All those that are, are there as manifested in it (the ultimate Reality), sustained by it, and absorbed into it. That manifesting, sustaining and absorbing 'plane' or 'form' of Divinity is, and is regarded as its "foot". That is the causal it accedes to the contemplation of the sentient soul. Hence the vedantic injunction of the contemplation of the 'cause'. It (the ultimate) accedes in its infinite mercy. The stability of the "foot" is the stability of the universe. To cause is not to drive the effect out. Such a causation Vedanta rules out. The concept of God's "foot" is not an anthropomorphic trick of the superstitious mind. It is a basic universal truth. That truth is that the universe is the base of God, and that He bases, and measures with His "foot". It is the "foot" of the all merciful Lord Trivikrama that measured the universe, and the Lord's "foot" which measured was of such imponderable magnitude in its transcendent infinity, that the universe, otherwise immeasurable, became measured by that "foot" and in that measurement dwindled into a speck which had a mere location without any magnitude in that "foot" (1) That is the mystery and the truth of that "foot" - the foot in and by which the universe is held, measured and ruled. Man is no more the measure of things than brute beasts, stocks and stones. It is God's "foot" that measures and rules the universe. (2) That "foot-measure" and "foot-rule" is universal. God's "foot" causes, measures and rules. It is the basic essence of Divinity. The Divinity is the sustainer of the universe, and it sustains itself on its own "foot" "God is based in His own magnificence" That base is His "foot" (3) It is the magnificent base in which He and His are integrated and that integration is the magnificence of the base. It is the integration of His - the all, in Him - the One. The "foot" is the metaphysic of God's immanence in which is implicit His transcendence. The law of the universe is the law of the integration of the all in the One. The truth about that law is that the 'all' is the 'all' of differences, that all differences are true, and that they are all truly the differences of compliments. What is true as to the differences of the nature is equally true as to the differences of the function. The very differences of the all befit their integration in the One. The more the differences the more the integration. The all find their fulfilment, all alike, in their union with the Divine basic essence -- the "foot of God. The differences of the universe constitutes the richness of the "foot". They are all its and therefore constitutes its wealth. The universe is constituted as its wealth, and it as its all-pervading sustainer. As the all are constituted in the One as its own (which is the value of "all" and which is their only true and ultimate value) the all are constituted alike in that value so as to constitute the all into one whole. It is a true commonwealth of all. It is alike in relation to the One, and common in relation to the all. The One is no more outside of the all than the all is outside of the One. The constituting One and the constituted all is all one constitution, and it is in that constitution that the universe functions. The "One" being equated with the 'all' in the integration, the knowledge of the "One" is equated with the knowledge of the all for it is all the knowledge of that one integration. In the language of metaphysics it is the knowledge of the one universal cause. That knowledge is bliss. It is the one universal knowledge. "Felix qui potui rerum cognoscre causes, Atque metus omnes et inexorabile fatum. Subject pedibus strepitumque Acherontis ovari" "Happy is he who can know the causes of things and who subdues with his feet all fears the inexorable fate, and the roar of greedy Acheron" (4) In those words has that great poet of the West, Virgil, sounded this universal truth of causal knowledge and of the fruition in immortal freedom from selfdom.

Paduka sahasram intro

ஆத்தூர் ஸ்வாமியின் பாதுகா சகஸ்ர தமிழ் மொழிபெயர்ப்புக்கு

Paduka a concept and a truth

Paduka is at once a concept and a truth, mystic and real. Service to God and to God’s servants is that concept and truth. Paduka’s in its supremacy as the “Foot-guard” of the Lord, is an integral personality. That personality is at once individual and social. In its individual personality it is the servant of the Lord, and the very primate of all His servants. In its social personality it is the servant of the Lord’s servants in their service to the Lord and they all together form a society of servants in mutual fellowship. In that fellowship every servant becomes equated with Paduka, and therefore with each other in mutual service. It is the glory of the service of Paduka in individual primacy and social parity that is sung in this poem.

Theme of the Poem

The poem is a theme on good life, and stands for every thing that is good in life. Good life is a life that makes life worth living. It is a life of humanity integrated in Divinity. It is a life of immortality in service. It is life abundant and it is abundant as much here as in the hereafter. A life of bestiality is one which is abandoned to matter and dead to all humanity and those who live that life die abestial death accursed in it.” A life of humanity is one whhich is dead to bestiality and those who live that life live a blissful life. it is a life in which the head of humanity is wedded to the “foot” of Divinity. It is an indissoluble wedding, everlasting and ever blessed. With the beginning of that wedding begins the never-ending service of man. Man serves to please God. God is pleased with man’s service. He is so pleased with the service that in His pleasure He regards the serving man as His very compeer, comrade and friend, nay as His very self. That pleasure is His grace and in that grace He equates His servants with His very self. That is grace and that grace is Divine. man is restored in service to his prima blessedness by the grace of God. Paduka is that service and it stands as much for that service as for the law of that service. It is eternally sounding that law in the serene and immutable majesty of its march in unison with the “foot” which it bears and reveals in that march. Its very march is law. The will of God is the way of Paduka. Paduka serves as He wills, and He wills as it serves. God is the infinity of ‘saving’ grace and Paduka is the infinity of ‘serving’ love. The servant, though finite in essence, is infinite in service, and that is service infinity.

……Continued.

Technorati Tags: PadukaSahasram,Kesava Iyengar,Desika Stotras

PADUKA SAHASRA

ஸ்ரீ பாதுகா சஹஸ்ரத்துக்கு ஸ்ரீ கேசவ அய்யங்கார் எழுதியுள்ள முன்னுரை

PADUKA SAHASRA
        OR
THE SOVEREIGNTY OF SERVICE

   Paduka Sahasra by Vedanta Desika

     Sri  Padukasahasra is a poem in Sanskrit of one thousand and eight verses sung by the Poet-Philosopher Vedanta Desika in glorification of Lord Ranganatha’s Paduka. ‘Paduka’ means “Foot Guard”. It is the Sandal of the Lord and it is so called because it “guards” the Lord’s Foot. The very name of the author, Vedanta Desika (Teacher of Vedanta), is an inspiration, and ensures the value of the work. He is the Teacher of Vedanta, the ‘two-fold’ Vedanta (Ubhaya Vedanta) as it is called, the sanskrit and the Tamil. While the essence of both Vedantas is service to God and to His servants, the emphasis of the former is on service to ‘God’ and that of the latter is on service to God’s servants. The author stands for and is the very embodiment of that service. The teacher was what he taught. He was in himself the very two-fold vedanta which he taught, the very synthesis of service to God and to His servants. He reveals himself in that synthesis in the very approach to the subject. He approaches it with a humility which is matched only by the sublimity of the subject. The personality of the author is best revealed in the work. He was crowned with the Lord’s Paduka in His sanctuary and it was in glorification of the Paduka wiith which he was crowned that the poem was sung in the abundance of his abiding humility and gratitude. He  considered that the poem was inspired by Paduka, that it is the very voice of Paduka in his Persona (mask), and that he served the purpose of masking the Paduka which sang its supremacy as the crown of man’s head and as the guard of God’s foot. The work is the expression of that ecstatic realisation. Verily it is: – “ O Lord! open Thou my lips and my mouth shall show forth Thy praise”

                                        …To be continued.

ஸ்ரீ பாதுகா சஹஸ்ரம்

ஸ்ரீ பாதுகா சஹஸ்ரத்திலிருந்து இரண்டு பத்ததிகள் ஸ்ரீ கேசவ அய்யங்காரின் அருமைத் தமிழில் இங்கு உள்ளன. ஆத்தூர் ஸ்வாமியின் எளிமைத் தமிழில் நாளை தொடரும். “ஆண்டாள் பிள்ளைத் தமிழ்” அனுபவிக்க “ஒரு பாமரன் படித்ததும் ரஸித்ததும்” லிங்க் உதவும். (வலது பக்கம்)

பாதுகா சஹஸ்ரம்

ஆக்கூர் ஆண்டவன் திருவடியான ஆத்தூர் சந்தானம் ஸ்வாமியின் பாதுகா சஹஸ்றம் ஸமர்ப்பண பத்ததி மற்றும் பிரதிப்ரஸ்தான பத்ததிகளின் தமிழ் மொழிபெயர்ப்பு இங்கு உள்ளது. ஸ்ரீ கேசவ அய்யங்காரின் திருப்பாதுகமாலை நாளை தொடரும்.

ஸ்ரீவேதாந்த தேசிக வைபவ பிரகாசிகை கீர்த்தனைகள்

தரு இராகம் உசேனி தாளம் ஆதி
பல்லவி

மங்களாசாசனமும் ரங்கநாயகர்க்கேசெய்
யுங்கண்டாகிருதிவாதிசிங்கரே.

அனுபல்லவி

பொங்குகாவிரிநடுப் பங்கசாசனன்தொழு
மங்கனாமணியாம்ஸ்ரீ ரங்கநாயகியுடன். (மங்க)

சரணங்கள்

ஆர்த்திநீர்ப்பெருமாளையுஞ் சேர்த்தியிலெழுந்தருளச்
சேர்த்தகோபணாரியன்றன் கீர்த்தியேவளர்கவென்று (மங்க)
ஆனியாநீலமென்றுந் தானந்தக்கோபணாரிய
னானவன்மீதுசுலோகம் மானுபாவர்சொன்னாரே, (மங்க)
தினவரிசையோடாரா தனவரிசையுச்சவக்
கனவரிசையுந்தான்னிய தனவரிசையும்மிஞ்ச (மங்க)
பாங்குகோயிற்றிருமலை யாங்குளபெருமாள்கோயி
லோங்குநாராயணமுதற் றீங்குவராதபடிக்கு (மங்க)
வகையாம்பாஷியஞ்சுருதப்பிரகா சிகைமுதலாங்கிரந்தங்களைச்
சகமதிற்பிரவர்த்திசெய்ததே சிகன்திருவுள்ளமகிழ்ந்து (மங்க)
அண்டர்நாயகனேயென்றுங் கொண்டல்மேனியனேயென்றும்
மண்டலமெங்குங்கொண்டாடுந் தொண்டர்களுடனேகூடி (மங்க)

விருத்தம்

சீரிலங்குமுபயகாவேரிரங்கர்
திருவடிக்கேயுபயகவிசிறந்துநாளும்
பேரிலங்குமுபயவேதாந்தாசார்யார்
ப்ரபலராம்வாதிசிங்கரெனவேவந்த
காரிலங்குமேனிவேங்கடேசனென்னுங்
கண்டாவதாரரிவர்தேவிகூடப்
பாரில்வந்துதிவ்யதம்பதிசங்கற்பம்
பலிக்கின்றார்கீர்த்திகொண்டுசொலிக்கின்றாரே.

தரு இராகம் மோகனம் தாளம் ஆதி
பல்லவி

வேங்கடநாதார்யரிருந்தாரே -- தென்னரங்கத்தில்
வேங்கடநாதார்யரிருந்தாரே.

அனுபல்லவி

பாங்காவரங்கப் பதிமிகவிளங்கப்
பரிந்துதரிசனப் ப்ரவர்த்தகமிலங்க (வேங்க)

சரணங்கள்

தெரிசனர்கூடித் திருவடிநாடி
ஸ்ரீவைட்ணவர்கோனே தேவரீரெனத்தானே (வேங்க)
வருகவிவாதி வணங்கிடவோதி
மண்டலமெங்குங்கீர்த்தி வஹித்ததேசிகமூர்த்தி (வேங்க)
அதிகாரப்பட்ட மவரிடுஞ்சட்டம்
ஆரும்பூசித்துப்போற்ற அநந்தகவியுமேத்த (வேங்க)
தெம்பதிவிரதர் செல்வரும்வரதர்
சீஷரெல்லாரும்வேண்டத் தெரிசனத்தையேயாண்ட (வேங்க)

விருத்தம்

கவிவாதிசிங்கர்தாந்திவ்ய
கண்டாவதாரரிவரரங்கங்கந் தன்னிற்
செவையாகத்தரிசனத்தைநடத்திவந்தார்
தெளிந்தவிவர்பின்வரதநைனார்தாமும்
புவியெங்கும்வாதியரைவென்றடக்கிப்
பொருந்தியவித்தரிசனத்தைவாண்டாரித்தைச்
செவிகொள்வோர்வேண்டியதைப்பெற்றுவாழ்வார்
சித்தந்தானென்பதும்ப்ரசித்தந்தானே.

ஸ்ரீமதே நிகமாந்தமஹாதேசிகாய நம:
ஸ்ரீவேதாந்ததேசிகவைபவப்பிரகாசிகைக்கீர்த்தனை
முற்றிற்று.