Abeethi Sthavam – 2

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‘Rajagopuram’
‘Rajagopuram’

2. தயா சிசிரத ஆசயா: மநஸி மே ஸதா ஜாக்ருயு:
ச்ரியா அத்யுஷித வக்ஷஸ: ச்ரித ம்ருத்வ்ருதா ஸைகதா:
ஜகத் துரித கஸ்மரா: ஜலதி டிம்ப ஸ்ப்ருச:
ஸக்ருத் ப்ரணத ரக்ஷண ப்ரதித ஸம்வித: ஸம்வித:

dayA SiSirithAsayaa: manasi mE sadhA jAgru:
SriyAadhyushitha vakshasa: Sritha maruddhvrudhA saikathA:
jagath dhuritha gasmarA: jaladhi Dhimbha Dambha sphrusa:
sakruth praNatha rakshaNa praTitha samvidha: samvidha:

பொருள் – கருணையால் எப்போதும் குளிர்வாகவே உள்ளது; ஸ்ரீரங்கநாச்சியார் எப்போதும் அகலாமல் வீற்றுள்ள திருமார்பை உடையது; காவேரியின் மணல் திட்டுகளில் சயனித்துள்ளது; உலகில் உள்ள அனைவரது பாவங்களையும் நீக்குவதற்காக உள்ளது; சிறிய கடலோ என்று நினைக்கத் தோன்றுவது; ஒருமுறை சரணம் புகுதல் போதுமானது; அவர்களைக் காப்பேன் என்று அனைவரும் அறிந்த சபதம் செய்தது – இப்படியாக உள்ள பெரியபெருமாளின் திருமேனி எனது மனதில் எப்போதும் அகலாமல் உறைந்து இருக்கவேண்டும்.

விளக்கம் – முதலில் கருணை காரணமாக குளிர்ந்த உள்ளம் என்று கூறினார். அடுத்து ஸ்ரீரங்கநாச்சியாரை திருமார்பில் உடையவன் என்றார். ஆக இவனது உட்புறம் தயா தேவியும், வெளிப்புறத்தில் ஸ்ரீரங்கநாச்சியாரும் இருந்து கொண்டு நம் மீது கருணையைப் பொழிய வைக்கின்றனர் என்று கருத்து. கடல் ஒன்றை முழுமையாகக் கண்ணால் காண்பது அரிதாகும். ஆனால் கருணையே கடல் வடிவம் எடுத்தது போன்றுள்ள இவனை நாம் முழுமையாகக் காண இயல்கிறது என்பதால் சிறிய கடல் என்று கூறுகிறார். இப்படிப்பட்ட கடற்கரையில் நின்று விபீஷணனுக்கு சரணாகதி அருளியதை அடுத்த வரியிலேயே கூறிய கவித்திறன் காண்க. பெரியபெருமாளைப் பற்றிக் கூறும்போது விபீஷணனைப் பற்றிக் கூறுவது ஏன் என்றால் – இராமனால் ஆராதிக்கப்பட்டவன் ஸ்ரீரங்கநாதன், அந்த இராமனே நம்பெருமாள், விபீஷணால் திருவரங்கத்தில் அமர்ந்தான் என்று பல காரணங்கள் கூறலாம்.

Meaning:

Lord RanganAtha, the Param JyOthi at Srirangam (Rangadhuryam yEthath maha:) is residing on the shoals of sand of the island between the Cauvery and Coleron rivers. Sri Devi has her abode on His chest forever to ensure that Her Lord’s Dayaa never diminishes. Her heart is filled with cool compassion for the janthus. Her Lord’s mind is hence filled with the dayaa for the suffering SamsAris weighed down by their huge assembly of sins. He is determined to chase away the sins of these people. His blessings can be realized through the mere meditation on the soundharyam of His divine body (SubhAsrya ThirumEni). He has asAdharaNa (uncommon) dhivya soundharyam, beautiful hue and majesty. The combination of His divine beauty, dark blue color and raaja gambheeram makes us wonder whether He appeared as the ArchA Moorthy first on this earth from Brahma lOkam; later during His vibhava avathAram as Lord Raamachandra, He declared before the whole world at the sea shore that He will never abandon anyone, who sought His protection even once. He has stated there that it was His vratham to protect those, who sought the refuge of His lotus feet. May the various appearances of Lord RanganAthA’s divine ThirumEni reside permanently in my (Swamy Desikan’s) mind! This is the prayer of Swamy Desikan form his distant post at Sathyagalam in Karnataka longing for the sEvA of Lord RanganAtha and restoration of the nithyArAdhanams at Srirangam and for the quenching of the fears of the devotees of Sri RanganAtha caused by the ruthless Muslim invaders.

ADDITIONAL OBSERVATIONS ON THE SECOND SLOKAM

In the first slOkam Swamy Desikan stated that he reflects on and prostrates before the MahA tEjas united with Sri RanganAyaki at Srirangam (Ramaa Sakham Ranga dhuryam yEthath kimapi Maha: adheemahE). Swamy Desikan described further that this MahA tEjas (oLippizhampu) generates fearlessness for those, who have sought its protection (yath jushAm abheethi:) and causes fear in those who discard it (yath avadheerithAnAm bhayam).

This thought on the dual effect of the tEjas of the Lord is similar to that expressed by Swamy KurEsar in the 56th slOkam of His Sri Vaikunta Sthavam: “nithyAnukoolam anukoolanruNAm, parEshAm udhvEjanamcha Tava tEja udhAharanthy”. For those, who are His devotees, His tEjas is eternally relishable (niranthara bhOgyam). For those who turn their face away from His rakshaNam (Aasraya parAngmukhAls), that tEjas will be fearsome (ugram) and would be like the intensely scorching Sun during the time of praLayam.

In the second slOkam, Swamy Desikan prays for the boon of this tEja (Maha:) with MahA Lakshmi on its chest in all its forms take a permanent seat in his heart lotus (SriyA adhyushitha vakshasa: samvidha: mE manasi sadhA jaagruyu:). Swamy Desikan points out that the Sri Devi seated on the Lord’s chest has a cool heart filled with intensive compassion for Her erring children (Dayaa sisiritha Aasayaa SriyA).

The Lord of SrI DEvi/Sri RanganAyaki has His home on the shoals of sand found in the island of Srirangam (Sritha maruddhvrudha saikathA:). He is the mighty One, who destroys the sins of the people of this world (Jagath dhuritha ghasmaran). He quelled the pride of the haughty king of the Oceans at ThiruppullANi (Jaladhi Dimbha Dambha sphurusa:).He has made a vow before the people of the world that He will never abandon any one, who has sought His protection even once (sakruth praNatha rakshaNa praTitha samvidha:). Swamy Desikan revokes before his mind’s eyes all these forms (samvidha:) of the Lord of Srirangam and prays for the eternal residence of these various forms stay etched in his mind (samvidha: mE manasi sadhA jAgruyu:).

In this moving prayer to Lord RanganAthA from ThirunArAyaNapuram, Swamy Desikan appealed for the removal of fear from the unsettling invasion of Srirangam by Muslim invaders and the return of normalcy to continue with the nithyArAdhanam for the Lord. Swamy Desikan used PruTvee metre here since PruTvee (BhUmi Devi) is known for Her forbearance against offenses committed by all. She is saluted as Sarvam SahA. Patiently, she clears the problems.

A. GAARGYA VENKATACCHAR SWAMY’S ANUBHAVAM

The second slOkam is in the form of Dhvaya arthAnusandhAnam (elaboration of the deep meanings of Dhvaya manthram as seen from the words chosen by Swamy Desikan):

1. “Jagaddhuritha gasmaraa”: Vaathsalyam through the act of swallowing (annihilating) all paapams of the prapannAs.

2. “Sritha maruthvrudhaa saikathaa:”: These words refer to Souseelya-SoulabyAdhi guNams of the Lord, who leaves the difficult to access world of Sri Vaikuntam by SamsAris and takes permanent residence (sTira vaasam) on the sandy banks of dhivya saras of Cauvery.

3. “Dayaa SiSiritha Aasayaa:”: This refers to the Dayaa guNam as indicated by His heart being a cool fountain of dayaa. He has SeethaLa hrudhayam because of His dayaa savroopam although His heart should be boiling over the unceasing trespasses of His Saasthrams by the samsAris.

4. “Samvidha:”: This word refers to His Jn~Ana sakthi et al.

5. “JaladhiDimbha Dambha sprusa:”: This word touches upon the dhivya MangaLa svaroopam of the Lord. He is like a beautiful Samudhra Sisu (Beautiful blue tEjas).

6. “Sakruth PraNatha rakshaNa praTitha:”: This refers to the SaraNAgathy anushtAnam.

7. “Sadhaa jaagru:”: This refers to the niyamanam of the Lord to us to repeat His dhvaya manthram and His firm assurance to lead us to His Supreme abode at the appropriate time.

Source:

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

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