Abeethi Sthavam – 1

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‘Supreme Jyothi’
‘Supreme Jyothi’

பொருள்– இந்த உலகில் உள்ளவர்கள் எந்த ஒரு வஸ்துவை தஞ்சம் என்று அடைந்தால் பயம் இல்லாமை என்ற நிலையை அனுபவிக்க இயலுமோ; எந்த வஸ்துவால் நிராகரிக்கப்பட்டால் பயம் உண்டாகுமோ; எந்த வஸ்துவின் கட்டளைக்கு அடிபணிந்து பயம் உண்டாக்குபவர்களும், பயம் நீக்குபவர்களும் உள்ளனரோ; எந்த மேன்மையான வஸ்து ப்ரம்மன், சிவன், இந்திரன் ஆகியவர்களைக் காட்டிலும் மேலானதோ; எந்த வஸ்து எப்போதும் ஸ்ரீரங்கநாச்சியாரின் நாயகனாக உள்ளதோ – அப்படிப்பட்ட அதி அற்புதமான ஜோதி ஸ்வருபமான ஸ்ரீரங்கநாதனை அண்டித் துதிக்கிறோம்.

விளக்கம்– இந்த ச்லோகத்தில் அழகிய மணவாளனை அண்டினால் பயம் நீங்கும் என்றும், அண்டாதவர்களைப் பயம் பற்றிக் கொள்ளும் என்றும் கூறுகிறார். இது இப்படி? இதன் காரணம், நமது பாவ புண்ணியங்களுக்கு ஏற்ப உள்ள தண்டனைகளை தேவர்களின் அந்தர்யாமியாக இருந்து திருவரங்கனே அளிக்கிறான். அவர்கள், இவனது கட்டளைக்கு இணங்கி தங்கள் செயல்களைச் செய்தபடி உள்ளனர். ஆக அவன் யாருக்கு பயம் நீங்க வேண்டும் என்று எண்ணுகிறானோ, அவர்களின் பயத்தை நீக்கிவிடுகிறான். தனக்கு அடிபணியாதவர்களை இவன் புறக்கணிப்பதால், அவர்களுக்கு ஸம்ஸார பயம் எப்போதும் உள்ளது. பாவம் செய்தவர்கள் அவனை அண்டுவதற்கு அச்சம் கொள்ளாமல் இருப்பதற்காக, புருஷகாரமாக (சிபாரிசு செய்பவளாக) இருக்கும் ஸ்ரீரங்கநாச்சியாருடன் சேர்ந்தே இருப்பவன் என்று கூறியது காண்க.

Meaning:

At the dhivya dEsam of Srirangam, the Supreme jyOthi with the name of Sri RanganAthan descended from Sri Vaikuntam with His divine consort and appears before us. This Supreme JyOthi carries out the activities of creation, protection and dissolution with the sheer power of its sankalpam. When one approaches this JyOthi- svaroopa Sri RanganAthan with devotion, all the fears arising from the bonds of SamsAram will be destroyed. This Lord of Srirangam will create fear in those discarded by Him. For such unfortunate ones, the SamsAra Bhayam will persist. Those chEtanams who cause fear for the people or remove the fear of the people are the servants of the Lord of Srirangam and execute His orders. This Lord of Srirangam is the Supreme Being (Para Devathai) over Brahma, Sivan and Indhran. May we meditate on this Lord of Srirangam with such Vaibhavam along with His DEvi!

SPECIAL COMMENTS ON THE WORDS OF THE SLOKAM:

The key words in this slOkam are:

“Ramaa-sakham Rangadhuryam yEthath kimapi Maha: adheemahE”

Swamy Desikan says that there is a wondrous, indescribable JyOthi / Tejas (Kimapi Yethath Maha:) at Srirangam that appears before us with Sri RanganAyaki. We reflect on that Jyothi and bow before that Supreme effulgence.

This supreme JyOthi is seen with Periya PirAtti (Ramaa-sakham) and is the Lord of Srirangam (Ranga dhuryam). We meditate on this Supreme JyOthi (yEthath Maha: adheemahE) accompanied by Sri RanganAyaki (Ramaa-sakham yEthath Maha:) with its abode at Srirangam (Rangadhuryam yEthath Maha: adheemahE).

This Supreme JyOthi (Svayam-PrakAsa ParamjyOthi) creates freedom from fear of any kind for those in this world (iha lOkE), who seek its protection (iha yath jushAm abheethi:).

The JyOthir Brahma Tatthvam celebrated in ChAndOgya Upanishad and interpreted by AchArya RaamAnujA in Sri BhAshyam is refered to here as “Kimapi Maha:”. Mundaka Upanishad identifies this JyOthi as the shining One, everything shines after; by this JyOthi all jyOthis are illumined.

The same Supreme JyOthi creates bhayam in those, who are discarded by it (Yath avadheerithAnAm bhayam).

Those chEtanams, which cause fear and remove fear (bhaya-abhaya vidhAyina:) in this world (Jagathy) are under the control of that Supreme JyOthi (yath nidhEsE sTithA:).

That Supreme JyOthi at Srirangam surpasses the Vaibhavam of Brahma, Sivan and Indhran et al (Tath athilangitha dhruhiNa- Sambhu- SakrAdhikam). It is the Para Devathai, whose vaibhavam is not equaled or exceeded by any other Devathai.

We meditate on such a Supreme JyOthi with Its PirAtti at Srirangam and are blessed with abheethi /abhayam.

A. COMMENTS FROM GAARGYA SRI VENKATACCHAR SWAMY ON THE FIRST SLOKAM OF ABHEETHI STHAVAM:

1. Abheethi here refers to SamsAra Nivrutthi (Banishment of the fears arising from being whirled about in the ocean of SamsAram).

2. “Tath yEthath kimapi Rangadhuryam maha: adheemahE” is the key message of the first slOkam. “That” is the Brahman experienced only through VedAntha vichAram. This can not be seen by Maamsa Chakshus (physical eyes of ours). yEthath however is the Lord in Archaa form that could be seen by the human eyes here at Srirangam. This Archaa Moorthy is equivalent to Para Brahman (Para VaasudEvan not seen while we are embodied; it is experienced by Muktha Jeevans and Nithya Sooris).

3. Sri VenkatAcchAr Swamy opines that the first half of this slOkam is about the first two chapters of Brahma Soothrams (BRS) and the second half is about the third and the fourth Chapters of the Saareeraka Saasthram (BRS).

B. COMMENTS FROM SRI RANGANATHACCHAR SWAMY ON KEY WORDS & PASSAGES:

1. For those, who have taken refuge in Sri RanganAtha, there will be no fears in this and the other world. For those, who discard Him, there will be all kinds of fears in all lOkams. For AasrithAs, He is Aasritha Soulabhyan (ease of access) and for those Prathikoolars that display enimity to Him, He is dhurjayan (invincible).

2. “Ramaa sakham”: The Supreme One, who is always found in the company of MahA Lakshmi (Sri Ranga Naayaki) and Her darling is the direct meaning. The subtle meaning is the yEkasEshithvam based on one definition of the word, “Sakhaa”. SamayOrEva sakhyam. She is equal to Him from the Bruhathva, (Jagath) KaaraNathva and Iswarathvam aspects. Therefore the MahA tEjas (vilakshaNa tEjas: tath yEthath kimapi Maha:) at Srirangam is the “Ramaa Sakhan”. Rangadhuryam Maha: is the tEjas recognized as Sri RanganAthan. He is Sadhaa Sannihithan (always near to us in the Archaa form at Srirangam).

3. “yEthath Maha: adheemahE”: we perform meditation (anusandhAnam, adhyayanam) of this great Svayam JyOthi.

C. COMMENTS FROM SRI ANBIL GOPALACCHAR SWAMY ON THE FIRST SLOKAM:

1. The prayer in this sthOthram is for abhaya siddhi from Sri Ranganathan by making Him Jushtan (pleased).

2. “Kimapi Maha:”: Kimapi here stands for apramEya tEjas (maha:). This Ranga tEjas is PraNava tEjas and is fitting for anusandhAnam (hence adheemahE).

3. “Ranga dhuryam” means Sri RanganAthan, who is the bearer of the RakshaNa bharam of Sriranga LeelA VibhUthi at one level. “dhurya” sabdham also means Asvam (Hayagreevan, the UpAsanaa Moorthy of Swamy Desikan). Hence it has been suggested that the resplendent JyOthi at Srirangam (Rangadhuryam maha:) also refers to the HayagrIva tEjas that appeared before Swamy Desikan on top of the OushadhAdhri at Thiruvaheendhrapuram.

Source:

http://sundarasimham.org/
http://namperumal.com/

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