विग्रहवतीमिव राज्यलक्ष्मीम् — vigrahavatīmiva rājyalakṣmīm!
Праздник «8 Марта» — прекрасный повод для того, чтобы вспомнить стих о Шри Раджья-Лакшми из «Шри Падука-Сахасрам» Шри Веданты Десики. В своё время Shree D. Rawaswamy Iyengar публиковал серию переводов в журнале «Saptagiri», ниже — как раз его перевод/объяснения.
В переводе Shree D. Rawaswamy Iyengar мы видим фразу «the very personification of RajyaLakshmi», а если обратиться к изданию от sadagopan.org, то их вариант звучит следующим образом: «a virtual incarnation of RajyaLakshmi».
В обоих переводах суть выражена прекрасно: Золотые Сандалии Господа Шри Ранганатхи — это фактически воплощение Шри Раджья-Лакшми, поэтому к поклонению Золотым Сандалиям Господа Шри Ранганатхи важно относиться как к почитанию Самой Шри Раджья-Лакшмики!
«SHREEMAD PADUKA SAHASRAM OF SHREE VEDANTA DESIKA», SHREE D. RAMASWAMY IYENGAR [«SAPTAGIRI», APRIL-1972].
मान्ये रघूद्वहपदे मणिपादुके ! त्वां विन्यस्य विग्रहवतीमिव राज्यलक्ष्मीम् ।
आलोलम् अक्षवलयी भरतो जटावान् आलम्ब्य चामरम् अनन्यमनाः सिषेवे ॥ १४९ ॥
mānye raghūdvahapade maṇipāduke ! tvāṃ
vinyasya vigrahavatīmiva rājyalakṣmīm ।
ālolam akṣavalayī bharato jaṭāvān
ālambya cāmaram ananyamanāḥ siṣeve ॥ 149 ॥
❈149❈: ”Manipaduka! Bharata with matted locks (Jataa) and holding a japa-mala of lotus beads, placed Thee shining as the very personification of RajyaLakshmi, on the celebrated seat (throne) of the scion of Raghu’s race, worshipped Thee by waving the chamaram hither and thither with an unflinching mind”.
The waving of chamaras as an Upachara to the Paduka seated on the throne was referred to in the previous sloka. In this sloka it is pointed out that Bharata himself performed that Kainkaryam of waving the chamaras. This is a Kainkaryam that Bharata yearned to render to Rama. His desire was to fetch Rama from the forest, see Him seated on the throne, himself sitting on a Sachivasana nearby, waving reverentially and lovingly a chamara.
In fact Valmiki paints for us this conception of service to Rama which Bharata had in his mind. When sage Bharadwaja created by his Tapobala (power of penance) a beautiful city to entertain Bharata and his followers, he leads Bharata into a royal chamber with a grand throne set in the centre.
Probably he wanted to test Bharata in a very subtle manner. Bharata passed in that test splendidly. He paid obeisance to that throne, as if Rama Himself was seated on it. What did he do next? वालव्यजनमादाय न्यषीदत् सचिवासने — vālavyajanamādāya nyaṣīdat sacivāsane — with Chamara in his hand, Bharata seated himself in the seat intended for ministers.
When Rama refused to oblige him by coming back and occupying the throne, Bharata installed the Paduka on that throne of Rama and rendered that self-same service he desired to render to Rama. Vedanta Desika remembers this sloka of Valmiki and sings here in the Paduka Sahasra that Bharata realised his heart’s desire by waving the chamara to the Paduka in place of Rama.
Bharata is shown by the poet here as a true ascetic. He is a Jatavan and he has an Akshamala (garland of beads) adorning his hand like a bracelet. Rama was struck by the Munivesha donned by Bharata जटिलं चीरवसनम् — jaṭilaṃ cīravasanam.
Guha too notes this aspect of Bharata first as per Kamban: வற்கலையி னுடைய யானை மாசடைந்த மெய்யானை. No wonder, therefore, in Desika depicting Bharata as a model of asceticism. Not only in external form, but in his innermost heart he is a Rishi for he is an Ananyamanah — intent on Rama-Dhyana and Paduka Kainkarya to the exclusion of everything else. (149)
OCR/вычитка: Вишнудутка Вишновская (Vishnudut1926),
Шри Рамануджа-Сампрадая, Москва, 07-март-2024
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