Swamy Desikan’s “ABHIDISTHAVAM”:- Sloka 2


02 October 2021.

  • SLOKAM 2
  • (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.
  • 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.
  • 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. “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. “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. “Samvidha:”: This word refers to His Jn~Ana sakthi et al.
  2. “JaladhiDimbha Dambha sprusa:”: This word touches upon the dhivya MangaLa svaroopam of the Lord. He is like a beautiful Samudhra Sisu (Beautiful blue tEjas).
  3. “Sakruth PraNatha rakshaNa praTitha:”: This refers to the SaraNAgathy anushtAnam.
  4. “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:Sri Oppiliappan koil Sri Varadhachari Sadagopan Swamy

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