ஸ்ரீ பாதுகா சஹஸ்ரம் புஷ்ப பத்ததியும், பராக பத்ததியும் (ஆத்தூர் சந்தானம் ஸ்வாமியின் தமிழ் மொழி பெயர்ப்பு) இந்த சுட்டியில் உள்ளன. பதிவிறக்கம் செய்து கொள்ளலாம்.

ஸ்ரீ கேசவ ஐயங்காரின் “திருப்பாதுக மாலை” மலர்ப்பத்ததி யை இங்கிருந்து தரவிறக்கம் செய்து கொள்ளலாம்.

PADUKA SAHASRAM -- INTRODUCTION BY SRI. KESAVA AYYANGAR (continues)

God's command --cordial persuasion ;
Man's obedience -- willing submission

The nature of God's command and its transformation into the serving will of the soul is beautifully brought out in the Lord's Song. The Lord said to Arjuna :- "Thus have I declared unto thee the Science -- the secret of all secrets. Consider it all well and then do as you please." {Gita XVIII 16} That is the true command, and that is the truth about God's command -- a command in all the sweetness of cordial persuasion. That is the Song Divine. "Thy word I shall do" was the loving response of Arjuna to the persuasion. [Gita XVIII. 73.] The same sentiment has been expressed by Seneca when he says, " I follow Him (God) because my soul wills it and not because I must" [Epistles XCVI] The transformation of the world of God into the will and way of the soul is the essence of Vedantic ethics. It is the very essence of sweetness, the one "sweetness of unanimity" in the words of the present author. {Adhikaranasaravali 530: Cf: Rahasyathrayasara ch 22 & 32} It is the unanimity of the Lord's "foot" (pada) and His "foot-guard" (Paduka). That the fruition of knowledge is service to the "good foot" of the Lord is the declaration of the great moral philosopher Thiruvalluvar. (Kural 1, 2.) The "goodness" of the foot, according to the great commentator -- Parimelalagar, is the goodness of its redemption of man from his frustration in material bondage. That is the Lord's 'narpada' (good foot) of present author's Mummanikkovai.[Mummanikkovai 7 : Cf: Sarasara: Dvayadhikara: as to the "Foot" being the eternal abode of the liberated; As to the "Foot" being the means --upaya-- and the end--upeya Cf: in in particular Rahasyatrayasara ch 28;] It is in the eternal and immediate percipience of that "Foot" of the Lord that souls fulfil themselves. That is moksha (liberation) Moksha is the liberation of the spiritual energy of the soul from the bondage of matter and seldom and it is in that liberation that the soul is restored for ever to ots primal competency of serving the "foot" of God. To become His servant is to become His Paduka and the servant of His Paduka. The liberated can alone worthily worship and serve the "foot" of God; for it is the worship and service of sentience in the infinity of its liberation. If the liberated soul shines in the pristine essence of its luminous sentience, it is radiant in the supernal function of its luminiferous servience. Service is sentience in radiation and it is that service that illuminates and sustains the universe. It is lokasangraha, the true social service. That alone is true service in that it serves the purpose of universal illumination and sustenance. All service is purposive and that purpose is service. Service is the means, service is the end. The purpose of God is being served in the service of souls. Souls in their service obey the will of God and serve the purpose of God. As is God's purpose vever-ending, so is soul's service. It is the purpose of the infinite "foot" of God that is being eternally served in the infinite service of "Paduka". Souls in their service serve and subserve the purpose of God to the greater glory of God. There is no end to God's glory and therefore there is no end to soul's service. Hence the sadadarsana of souls. Service is the one universal gospel and Paduka stands for that gospel. God is the Lord of the liberated.. He is "to be served by the liberated" is the declaration of Vyasa. He is the "muktopasrpya" of his Sutra, and the "mukanam parama gati" of his Sahasranama. {For a full elucidation of the Vedantic truth that service to God is the essential characteristic (lakshana) of liberated souls and that souls in their full and final liberation from the impediment of matter gain their service and thereb gain their essence in eternal service to God. Vide Bhattar Parasara's Bhagavadgunadarpana in the Bhashya for the name "Muktanam parama gati'. Wherein the relevant Upanishads, Brahma Sutras, Bhagavad Gita, Bharata, Vishnu Purana, Vishnu Tattva, etc., are set out and service to God shown as their key thought.} The "Upasarpana" (service) of Vyasa, is the "Padopasarpana" -- service to the foot of the Lord-- of Suka [Bhagavate 7.6.2: It is the "padasevana" in 7.5.23.ibid] Moksha is service in liberty. It is unimpeded service. Matter is the one impediment to service and it is from that impediment that muktas have been for ever liberated by God. The freedom of the liberated is the freedom from matter and in that freedom they are for ever wedded to the "foot" of God so that they may serve that "foot" in all spiritual energy in their freedom from matter and selfdom. That is moksha. It is the absolute liberation of the soul's spiritual energy from the bondage of matter for God's service without any break or lapse. Souls gain and fulfil themselves in that service and that service is bliss.

To be continued.....................................

திருவருட்சதகம்

அநுசரசக்த்யாதி குணாமக்ரேஸர போத விரசிதாலோகாம்

ஸ்வாதீ நவ்ருஷகிரிசாம் ஸ்வயம் ப்ரபூதாம் ப்ரமாணயாமிதயாம்.

பின்னடைச் சத்தி யாதிப் பண்புநின் பாங்கு தாங்க

முன்னடைப் போத வெள்ளச் சுடருனக் கொளிதெ ளிக்க

நின்னயத் திருவ னென்றே நடைத்திரு விடப வெற்பன்

தன்மையொன்றுணர்த்து மாட்சித்தயையுனைத் தெரியக்கண்டேன்.

[சக்தி, பலம், ஐசுவரியம், வீரியம், தேசு என்னும் குணங்களைத் தனக்குப்பின் தொடரும் ஊழியக்காரர்களாகவும்,ஜ்ஞாநம் என்னும் குணம் தனக்கு முன்கையில் விளக்கை வைத்துக் கொண்டு வழிகாட்டிக் கொண்டு போகும் வெளிச்சத்தை உடையவளாயும்,வேங்கட வெற்பனைத் தனக்கு ஸ்வாதீநமாக உடையவளாயும், தானே பிரபுவாயும், தானே ஆவிர்பவிப்பாளாயும் உள்ள தயாதேவியே கதியென்று அவளைச் சரணம் புகுகின்றேன்.]

அபிநிகில லோகஸுசரித முஷ்டிந்தய துரிதமூர்ச்ச்நாஜுஷ்டம்

ஸஞ்ஜீவயது தயேமாமஞ்ஜ நகிரிநாத ரஞ்ஜநீபவதி. .12.

உள்ளுநல் லுலகு வாழக் கொள்ளுநல் லொழுக்க முற்றும்

கள்ளுமோர் சிறங்கை யாகக் குடித்தகம் தடித்த யர்ந்தே

உள்ளவோர் விரகி லாத வென்னுயிர் தயையு னக்காய்த்

தெள்ளருட் டேவ னாவித் தேவிநீ தெளிவிப் பாயே.

[அகில புவநங்களும் செய்த புண்ணியம் அனைத்தையும் ஒரு கையால் எடுத்து உறிஞ்சி விடக்கூடிய பாவங்களைப் புரிந்து அந்தப் பாப விஷமூர்ச்சை மிதமிஞ்சி ஏறியிருக்கும் என்னையும், அஞ்சநகிரிக்கு அதிபதியான அலர்மேல் மங்கை உறை மார்பனை ரஞ்சிப்பிக்கும் அவனது ஆவித்தேவியாகிய நீ என்னை உயர்த்தி எனது ஆத்மாவை உனதாகச் செய்யவேணும்.]

Technorati Tags: kesava Iyengar,thiruvarudsatakam

Paduka Sahasram Intro

Fulfilment of God’s Justice in God’s mercy ;
God’s will; Soul’s will ; Intuition.

That glory, that greater glory, is the gory of the fulfilment of God’s justice in God’s mercy. Mercy has its foundation in justice, and justice its fulfilment in mercy. Justice is the law of frustration, and mercy is the law of fulfilment. Man in his defiance of God, effects his own frustration and in his submission to God, effects his own fulfilment. Justice is the law that frustration and redemption is the law of that fulfilment; for the one is as much the will of God as the other. The one is the will of “Kshipami” (Gita XVI.19) (throw down) and the other is the will of “mokshayishyami” [ Gita XVIII.66] (I shall liberate), of the Lord’s Song. All sin is the sin of frustration and all virtue is the virtue of fulfilment. Man effects his frustration in transgressing the will of God, and effects his fulfilment in surrendering to the will of God. In His surrender he renders unto God what is God’s own – his very soul, and it is in that rendering that he gains himself. That is his fulfilment – the fulfilment of being owned and affiliated for ever by God as God’s own. That fulfilment is the one achievement of man, and it is achieved in his placing for ever his will in line with God’s, so that His will and his way become one. In that submission God’s will becomes one. In that submission God’s will becomes the soul’s volition and resolve. It is the very fulfilment of God’s command in the servant’s will, in the abundance of the servant’s love f God, and faith in God. The servant becomes thenceforward free to will and move, for it is the will and movement of serving percipience in the infinity of love and faith. It is intuition in beatitude. That intuition is the transformation of God’s will into His servants. It is not a substitution which brought about his frustration from which he had to be redeemed and was redeemed in his submission to the will of God. All good and true intuition is the intuition in and into the will of God and of God alone so as to be integrated in it for ever in infinite beatitude. #
#[It is pratyagatmadarsana, and sadadarsana. God’s command (sastras, chodana agna in Karmabhaga becomes transformed into the will (sankalpa) of the liberated soul in Brahmabhaga. That will is the soul’s will to serve God. It is the fulfilment of God’s will in the will of His liberated servants. Karma is the ‘earlier’ part (purvabhaga) and gnana is the ‘ later ‘ part (uttara bhaga or uparitanabhaga) of one and the same science of Mimamsa. Karma and gnana are neither exclusive nor contradictory. To adopt the language of the present author in Adhikaranasaravali, verse 10, karma is no more gnana in truncation than gnana is karma in decapitation. According to Vyasa {Cf: Devadadhikarana} ‘sruti’ is perception (pratyaksha) and ‘smruti’ is inference(anumana) The soul sees with the eye of God and wills with the will of God. That is the soul’s satyasankalpa (true volition) and that satya is the satya of the soul’s serving percipience and experience. Intuition , which, as its etymology implies, roughly corresponds to pratiyagatmadarsana, is the realisation in eternal immediacy of the truth of that “perception” in the soul’s sadadarsana, and upasarpana. That is vedantic truth as would appear from the various sutras of Vyasa and particularly those in Kartradhikarana. Avrttiyadhikarana, Ikshatyadhikarana, Ikshatikarmadhikarana, Dyubhavadyadhikarana,Sankalpadhikarana, and Jagatvyaparavarjadhikarana. The synthetical gist of the relevant sutras in the adhikarana is that the command (sastra) in Karmadhikarana, by dint of the soul’s undaunted endeavour in faith and love in Avrttiyadhikarana, is transformed into the soul’s will(sankalpa) in Sankalpadhikarana and the eternal percipience (sadadarsana) in Ikshatikarmadhikarana, and service (upasarpana) in Dyubhavadyadhikarana, and non-reverter in Jagadvyaparavarjadhi karana. That serving percipience has its beginning in avrtti and its fulfilment in anvrtti. Similarly according to Vyasa, whose articulation is Vedanta, God is gneya (to be known), soul is gna (knower) and matter is heya (to be cast off) Cf: Anumanikadhikarana, Gnadhikarana, andIkshdyadhikarana, where God, soul, and Matter are declared to be Gneya, Gna and Heya respectively . The Gneya(to be known) of Anumanikadhikarana is the Muktopasrpya (to be served by the liberated) of Dyubhavadyadhikarana. Vyasa Sutra may be equated thus : Matter: Soul: God: Hey (to be cast off): Gna (knower): Gneya (to be known): and uktopasrpya (to be served by the liberated).]

To be continued…….

திருவருட்சதகமாலை

ஆத்தூர் சந்தானம் ஸ்வாமியின் பாதுகா சகஸ்ர மொழிபெயர்ப்பு மேலே உள்ளது.

திருவருட்சதகமாலை.


கமப்யநவதிம் வந்தே கருணா வருணாலயம்
வ்ருஷசைல தடஸ்தாநாம் ஸ்வயம் வ்யக்தி முபாகதம் .9.

செடித்தொட ரறுத்தெழு விழுத்தவர் வழுத்தும்
விடைக்கிரி தடத்தம ரடைக்கல மவர்க்கே
கொடைப்பெரு நடைப்புக ழுடைத்தனை விளக்கும்
படித்திக ழளப்பரு மருட்கடல் பணிந்தேன். .9.

{ கருணை யென்னும் குணத்தினால் நிரம்பிய வருணாலயம் என்கிற அளப்பரும் அருட்கடலாயும், திருவேங்கடமாமலையின் தடத்திலிருப்பவர்களுக்கு ஸ்வயம் வ்யக்தமாய் அணுகியவரும், இன்னார் இப்படிப்பட்டவர் என்று வருணிக்கக் கூடாதவருமான ஸ்ரீநிவாஸனைப் பணிகின்றேன்.}

அகிஞ்ச நநிதிம் ஸுதிமப வர்கத்ரிவர்கயோ :
அஞ்ஜநாத் ரீச்வரதயாம பிஷ்டௌமி நிரஞ்ஜநாம்.

கைம்முதலி லர்க்கொருக ரத்துறுநி திப்போல்
இம்மைநல னோடுதிரு வீடுநனி நல்கும்
அம்மைவரை யெம்மிறைவர் தம்மருளி னன்மைச்
செம்மைதெரி மும்மறையின் மெய்ம்மையிது ரைப்பேன். 10.

( கைம் முதலில்லாத பேதைகளும் வேறு கதியற்றவர்களுமான சரணம் அடைபவர்க்கு நிதி போன்றதும், அபவர்கமென்னும் மோக்ஷ புருஷார்த்தத்தையும் , திரிவர்க்கம் என்னும் அறம் பொருள் இன்ப புருஷார்த்தங்களையும் அளிப்பவளும், அஞ்ஜநம் என்கிற மாசு அடியோடு அல்லாதவளுமான அஞ்ஜநமலை யரசனுடைய தயையென்னும் தேவியைப் பல படியாகத் துதிக்க எண்ணுகிறேன். )