DwitIya Jitanta stotam Part 2 (slokams 5-10)
From the Bhakti List Archives
• March 21, 2003
Dear Bhagavatas,
We may continue with the reading of next instalment of
jitanta stotram after a fairly long gap.
** DwitIya Jitanta stotam **
** Part 2 (slokams 5-10)**
** krisham kritaghnam duShkarmakAriNam pApabhAjanam /
** aparAdhasahasrANAm Akaram karuNAkara //5//
Meaning::--
--karuNAkara-- oh reservoir of mercy . --krisham-- lean and
emaciated. --kritaghnam-- ungrateful. --dushkarmakAriNam-- a perpetrator
of evil actions. --pApabhAjanam-- an accumulator of sins. --aparAdha
sahasrANAm Akaram-- a reservoir of thousands of offences and faults that
I am.
Notes::--
In general, the traditional trend in a stotram is to encompass
gurustuti, devatastuti, atmanindA, kshamAyachana, sharaNavaraNa and
rakshApekshA in that order. In this shlokam, one's demerits are enumerated
as is repeateded by all Acharyas and Alwars in sanskrit and tamil
prabandhams. Krishatva or emaciation is in respect of arthakArshya and
dharmakArshya as for example stated in *tavattuLAr tammilallEn danam
padaittArilallEn ...*, *oorilEn kANiyillai* in tirumAlai; *kaRRilEn
kalaigaL aimbulan karudum...* in periya tirumozhi. *na dharmaniShThosmi na
chAtmavedi...*, *amaryAda: kShudra: chalamatirasUyAprasavabhU: ...* etc in
stotraratnam. *kShINashakti balArogyam kevalam klesha samshrayam...* by
tirukkachchinambigal. These are a few examples among innumerable pramANams
cited based on this and the following slokams.
** kripayA mAm kevalayA grihANa madhurAdhipa /
** viShayArNava magnaM mAm uddhartuM tvam ihArhasi //6//
Meaning::--
--madhurAdhipa- Oh lord of Madhura. --kevalayA kripayA--
solely by (Your) grace. --mAm grihANa-- accept me. --tvam arhasi iha--
in this matter it behoves You. --uddhartum-- to uplift. --viShayArNava
magnaM mAm-- me who is deeply absorbed in the sea of sense objects.
Notes::--
Sri Alavandar graced *nimajjato anantabhavarNavAnta: chirAya me
kUlam ivAsi labdha:..*. In Achyuta shatakam, swami Desikan, graced, based
on this concept, *achyuta vishayAkrAntam bhavArnavAvarta bhrami
nimajjantam jananI stanandhayam iva mAm uddhartum sevasva svayam pathyam*.
(Achyuta, I am besieged with vishayas and drowning in the samsarasagara.
So, to lift me up from this ocean, You as my mother, You yourself drink
the medicine for my treatment, as does a suckling mother! since I cannot
do anything). SriKurattAlvan graced in varadarajastava *vidveSha mAna mada
rAga vilobhamohAdyAjAna bhUmirahamatra bhave nimajjan : nirdvandva nitya
niravadya mahAguNam tvAm hastIsha ka: shrayitum Ipsitum vA* . Sri bhattar
graced *rangesha pUrNavrijina: sharaNam bhaveti maurkhyAt bravImi manasA
vishayAkulena* etc.
** pitA mAtA suhHRidbandhu: bhrAtA putrastvameva hi /
** vidyA dhanaM cha kAmyaM cha nAnyat kinchittvayA vinA //7//
Meaning::--
--tvam eva hi-- You alone verily are. --pitA mAtA-- Father
and mother. --suhrit bandhu:-- wellwisher and kith and kin. --bhrAtA
putra:-- brother and son. --vidya dhanam cha kAmyam cha-- learning, wealth
and desirable things. -- tvayA vinA-- Devoid of You. --anyat kimchit na--
there is nothing that exists.
Notes::--
In stotraratnam, *pitA tvam mAtA tvam dayita tanaya stvam
priyasuhrit tvameva tvam mitram gururasi gatishchAsi jagatAM...*.
Sribhashyakarar quoted *pitasi lokasya..characharasya*, *tvameva mata cha
pita tvameva tvameva bandhushca gurustvameva tvameva vidya dravinam
tvameva tvameva sarvam mama deva*. Nammalvar graced in tiruvaymozhi,
*sindaiyAlum sollAlum seikaiyinAlum teivapirAnaiye tandai tAy enradainda
kurukur shadagopan ...*, *uNNum shoru parugu nIr tinnum vettilaiyum ellAm
kaNNan..*. And taking this concept to the heights, the predecessors and
successors of Alavandar were parameikantis (acharyabhimAname uttarakam) as
seen in *matA pitA yuvatayastanayA vibhuti: ...madanvayAnAm* .
** yatra kutra kule vAso yeShu keShu bhavostu me /
** tava dAsyaika bhoge syAtsadA sarvatra me mati: //8//
Meaning::--
--yatra kutra kule vaso-- no matter with which tribe I have
association. --yeshu keshu bhava: astu me-- no matter into which family I
am born. -- tava dasyaikabhoge-- in cherishing solely the enjoyment in
Your service. --me mati: syAt-- may my mind be rooted. --sadA sarvatra--
always and everywhere.
Notes::--
This shlokam has been lifted as is where is by Sri Alavandar in
*vapurAdishu yopi kopi vA gunato(a)sAni yathA tathAvidha:..* and
*tava dAsyasukhaika samginAm bhavaneshu astu api kItajanma me...*.
TondaradippodiAlvar graced *padiyAy kidandu un pavalavAi kkANbene*
*emberumAn ponmalai mel yedenum Avene..*.
** manasA karmaNA vAchA shirasA vA kathamchana /
** tvAm vinA nAnyamuddishya kariShye kimchidapyahamx //9//
Meaning::--
--manasA karmaNA vAchA-- mentally, physically or orally.
--shirasA vA kathamchana-- or by all means by my head. --tvAm vinA-- other
than You. --na anyam uddishya-- not in favour of anybody else. --kimchit
api-- anything even little. --aham karishye-- I shall do.
Notes::--
Sri Alavandar again graced in tune with this shlokam, *na deham na
prANAn na cha sukham asheShAbhilashitam na chAtmAnam nAnyat kimapi tava
sheshatva vibhavAt bahirbhutam nAtha kshaNam api sahe yAtu shatadhA
vinAsham tatsatyam madhumathana vijnApanam idam*. NammAlvar graced *sonnAl
virodhamidu.. ennAvil inkavi yAn oruvarkum kodukkilen*. *maRRa tteivam
nAdithirE*. Tirumangaimannan graced *pindiyAr mandai yendi..shApam tIRta
...ulagam ERRum kandiyur arangam kachchi pEr mallai yenru mandinAr
uyyalallAl maRRai yArku uyyalAgumE*. And Erumbiyappa or devarajaguru, the
disciple of Koil KandAdai Annan and Varavaramuni graced in varavaramuni
shatakam in respect of varavaramuni, * yA ya vrittir manasi mama sA
jAyatAm samsmritiste. yo yo jalpa ssa bhavatu vibho nama sankIrtanam te,
yA yA cheShTA vapushi bhagavan sa bhavEd vandanam te, sarvam bhUyAd
varavaramune samyagArAdhanam te* meaning whatever thoughts run in my mind
Oh Varavaramuni! let them all be Your rememberance. Whatever be the
ramblings and mutterings in my mouth , may they all be the recitations of
Your name and no matter whatever be the gestures and deeds by the organs
and limbs of my body, may they be prostrations to You. Whatever is done by
me as the instrument shall all be a formal worship of You.
** pAhi pAhi jagannAtha kripayA bhaktavatsala /
** anAtho(a)ham adhanyohaM akritArtha: kathamchana //10//
Meaning::--
--pAhi pAhi jagannAtha-- please save me save me, oh Lord of
the universe. --kripayA bhaktavatsala-- by Your mercy, oh one who has
affection to His devotees. --anAtha: aham adhanya: aham-- I am an orphan
without a master, I am unfit for any wealth. --akritArtha: kathamchana-- I
am totally unaccomplished.
Notes::--
Vedas said *pAhi pAhi yajnapatim* *yajamAnasya pashUn pAhi* in
one sense.
The sages who were slaughtered by demons would not protect
themselves as they were bound by the rules of penance. They therefore
prayed to Lord Rama to protect them, as in *tE vayam bhavatA rakshyA:
bhavadvishayavAsina: * *nyastadhandA vayam rAjan jitakrodhA jitendriyA:
rakshaNIyAstvayA shashvat garbhabhUtA stapodhanA: * *yehi pashya
sharIrANi ..tvannAtha: anAthavad rAma rAkshasai: hanyate bhrisham
....paripAlaya no rAma vadhyamAnAn nishAcharai: ..paripAlaya nas sarvAn
rAkshasebhyo nripAtmaja*.
Sri Alavandar employed almost the same wordings in stotraratnam to
pray to protect him and not spurn him in the slokam, * tadaham tvadrite na
nAthavAn madrite tvam dayanIyavAn na cha , vidhinirmitam etadanvayam
bhagavan pAlaya mA sma jIhapa:*
Tirukachchinambigal directly prayed to varadarAja to protect him in
DevarAjapanchakam as *ninditAchArakaraNam nivrittam krityakarmaNa: ,
pApIyAmsam amaryAdam pAhi mAm varada prabho*.
Apart from these instances, it is very rare to come across the use
of the word "pAhi" (you protect) in the Acharya prabandhams. Several cases
of indirect request using the word "pAtu" (may He protect) can be come
across sparingly as in *pAtu praNatarakshAyAm vilambam asahan iva* in
SrirangarAjastavam of Bhattar and by swami desikan in his works. This may
suggest that it does not agree with the svarUpa of the soul to demand
protection as a right. Because the tadIyAs or devotees look upon all types
of events as His sport as in *tvadAshritAnAm jagadudbhavasthiti
praNAshasamsAra vimochanAdaya: bhavanti leelAvidhayashcha vaidikA: tvadIya
gambhIra manonusAriNa:* of AlavandAr. The onus of protection of His
refugees is His own and the refugees don't have to worry as clear from
*akhila bhuvana janma sthema bhangAdi leele vinata vividha bhUta vrAta
rakshaika dEEkshe ..bhaktirUpA* of SribhAshyam, meaning, although it is a
sport and recreation for the Lord Srinivasa to create, sustain and wind up
the whole universe, He has bound Himself in dedication to protect all
types of creatures that have bowed down to Him. That is why Swami Desikan
graced in devanayaka panchasat *prahlAda gokula gajendra parIkshidAdyA:
trAtAs tvayA nanu vipattishu tAdrishIshu, sarvam tadekam aparam mama
rakshaNam te santolyatAm tridashanAyaka kim garIya:* meaning Oh
devanayaka, You verily protected prahlAda, gokula, gajendra, parIkshit and
others from such great calamities. But all their protections can be
bundled into one pan of a balance and my protection can be placed in the
other pan and then You will realise which is heavier. You will obviously
find my protection more onerous than all their protection because of what
I am.
Related concepts may be found in *idumE iniya suvargattil innum
narakiliTTu chchdumE ...* of prapanna gAyatri.
...contd
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- SrImate rAmAnujAya namaH -
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