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Prathama JitantA (14,16-20) contd.

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Srimate Ramanujaya Nama:

 

 

Sri PAncharAtrE JitantA StotrE

PrathamaJitantA (14,16-20)

 

Dear Bhagavatas,

 

Now that we are out of the Margazhi InbamAri, of Kannan, Andal and

tiruppavai anubhavams, we can spare some time for the esoteric Jitanta

stotram, from now on.

 

( Sri PVP graced with vyakhyanams for the first thirteen slokas plus the

fifteenth slokam. The fourteenth slokam given below was skipped. As

mentioned in Sri PVP vyakhyanam for the fifteenth slokam, (ityEvam anayA

stutyA..), the acharya held the opinion that the fourteen slokams

commented upon by him, were the most significant and important of all the

Jitante stotrams put together.

Thus since there is no vyakhyanam for the remaining parts, the meaning of

the other slokams have to be understood in the light of the PVP

vyakhyanam. We continue with the remaining slokams hereafter, with literal

meanings and some basic explanation in order to get a general aquaintance

with the content of the jitantA stotrams.)

 

14* sarvEShu dEshakAlEShu sarvAvasthAsu chAchyuta

kinkarOsmi hriShIkEsha bhUyO bhUyO(a)smi kinkara:.

 

Meaning::-- --hriShIkEsha-- Lord of sense organs! --achyuta-- lord who

does not forsake His devotees. --kinkara: asmi-- I am (Your) servant.

--bhUyO bhUya: -- again and again. --kinkara: asmi-- I am (Your) servant.

--sarvEShu dEsha kAlEShu-- in all places, at all times. --sarvAvasthAsu

cha-- and also in all my conditions whatsoever.

 

In all places and at all times and in all situations and states,

Oh HriShIkEsha, I am Your servant and slave, and I remain

again and again Your obedient waiter. Cf AshESha deshAkhila

kAlayOginIShvaham tvavasthAsu akhilAsu ananyadhI: ashESha dasyaikarati:

tavAcharan KarIsha vartEya sadA tvadantikE in Sri VaradarAjastavam of

KurEshar. "eikAntikAtyantika nityakainkaryaikaratirUpa nityadAsyam dAsyati

iti vishvAsa pUrvakam bhagavantam nitya kinkaratAm prArthayE" of SriRanga

Gadyam. "sarvAvasthOchitAshESha shEShataikaratistava. bhavEyam

pundarIkAkSha tvamEvaivam kurushva mAm" ibid. "aham sarvam kariShyAmi

jAgrata: svapatashcha tE" of Sri Ramayana. " dAsIshatA api vibhOr vidadhu:

sma dAsyam " in Srimad BhAgavatam.

 

 

16* yachchAparAdham kritavAn ajnAnAt purushottama

tatsarvam kShamyatAm dEva nArAyaNa namO(a)stu tE.

 

Meaning::-- --puruShOttama-- the greatest of puruShas. --dEva nArAyana--

the leader of all human beings. -- nama: astu tE-- May my obeisances be to

You. --ajnAnAt-- Due to ignorance. --yat aparAdham cha-- whatever offence.

--kritavAn-- (I) have done. --tat sarvam-- All that. --kShamyatAm-- may

kindly be tolerated (by You).

 

Hey Purushottama, dEva, Narayana, whatever offence I have

committed, by virtue of my ignorance, or unawares or unconsciously, I

request You to bear with all that. Let my obeisances be to You. The

ignorance is in respect of arthapanchaka, atma svarupa, paramatmasvarupa,

svarupa virodhi, praptivirodhi and praptiphala.

 

Notes:

In Saranagati Gadyam Bhagavad Ramanuja prays *manO vAkkAyai: anAdi

kAla pravritta ananta akritya karaNa kritya akaraNa* to bear with all

types of offences past present and future against God and bhAgavatas and

some intolerable offences. In Srirangagadyam *svAtmanityaniyAmya

nityadAsyaikarasAtma svabhAvAnusandhAnapUrvaka bhagavad anavadhikAtishaya

swAmyAdyakhila gunaganAnubhava janita anavadhikAtishaya prItikArita

ashESha avasthochita ashESha sheShataika ratirUpa

nityakainkaryaprAptyupAya bhakti tadupAya samyagjnAna tadupAya

samIchInakriyA tadanuguna sAtvikatAstikyAdi samastAtma gunavihIna:...*.

In Sri Venkatesa stotram *ajnAninA mayA doshAn aseShAn vihitAn hare.

kshamasva tvam kshamasva tvam sesha shaila shikhAmaNe*.

 

17* sOham tE dEva dEvEsha nArchanAdau stutau na cha.

sAmarthyavAn kripA mAtra manOvritti: prasIda mE.

 

Meaning::-- --devadevesha-- master of the god of gods. --so(a)ham-- I,

having such characteristics, mentioned before. --na archanAdau-- not in

worshipping and other services. --tE-- to You. --stutau na cha-- nor in

praising You. --sAmarthyavAn-- have the capacity. (So) --kripAmAtra

manOvritti:-- with solely the emotions of grace and sympathy filled in

Your mind. --prasIda mE-- be pleased with me.

 

I for one, oh ruler of the lords of lords, have the capacity

neither to worship etc., nor to extoll you by prayers. My only moral

strength is Your mercy. Please turn favourable to me.

 

Notes:

Sri Kureshar said *tvat kIrtana stuti namaskriti vedaneshu shraddhA

na bhaktirapi shakti: athO nachechchA. naivAnutApamati: EshvakriteShu

kintu bhUyAnahO parikara: pratikUlapakShe* where he said that there is no

sincerity nor bhakti nor shakti nor desire to devote to You and on top of

that there is no repentance on not devoting to You and there is an army of

obstacles preventing from devotion to You. Alavandar graced *prasIda

madvrittam achintayitvA* in Stotraratnam, meaning "looking at my

grandfather's sincere love to You, be pleased with me, without minding my

conduct.

 

 

18* ahankArArtha kAmEShu prItiradyaiva nashyatu

tvAm prapannasya mE dEva vardhatAm shrImati tvayi.

 

Meaning::-- --adya Eva-- Today itself. -- mE prIti:-- my love and

addiction. --ahankAra arthakAmEShu-- for self-conceit, wealth and other

indulgences. --nashyatu-- depreciate fully. --deva-- Lord. --tvAm

prapannasya-- now that I am surrendered to You. --vardhatAm-- let (my

love) appreciate and grow. --tvayi shrImati-- in You who are accompanied

by (mother) ShrI.

 

Let my self-conceit and love for wealth and desires be eradicated

today itself. But, by virtue of my having surrendered to You, oh Lord, let

my love for You together with Your consort, Shri, grow strong.

 

Notes:

In SriVishnupurana of Parasara bhagavan, Prahlada said *yA prIti:

avivekAnAm viShayeshvanapAyinI. tvAm anusmarata: sA mE hridayAt

mApasarpatu* meaning, what unabated love, the indiscrete people have for

material objects of senses, let that love, in my case, for incessantly

thinking of You, never leave my heart.

 

19* kvAham atyanta durbuddhi:: kva chAtma hitavIkShaNam

yaddhitam mama dEvEsha tadAjnApaya mAdhava.

 

Meaning::-- --atyanta durbuddhi: aham kva?-- Where am I, a thoroughly

wicked-minded man?. --Atmahita vIkShaNam cha kva?-- And where is the

guarding of my spiritual welfare? --devesha-- oh lord of lords. --mama

yaddhitam-- What (You) consider to be conducive for my welfare.

--mAdhava-- oh consort of Shri. --tat AjnApaya-- command me to do that.

 

Where am I with my absolutely wicked intellect and where is the

self-supervision of my spiritual welfare ? Oh lord of lords, Madhava,

command me with what is beneficial to me. You take care of me.

 

Notes: KoushItaki Brahmana says * na sAdhunA karmaNA bhUyAn nO Eva

asAdhunA karmaNA kanIyAn . ESha hi Evainam sAdhu karma kArayati tam yamEbhyo

lokebhya: unninIShate. ESha u Evainam asAdhu karma kArayati tam yamadho

ninIShate* one is not greater by pious deeds nor lower by impious deeds.

The God makes him do virtuous deeds whom He plans to uplift from these

worlds, The God makes him do dark deeds whom He wishes to push down under.

 

Duryodhana says *jAnAmi dharmam nacha me pravritti:,

jAnAmyadharmam na cha me nivritti:, kEnApi devena hridi sthitena yathA

pradishTosmi tathA karomi* I know the right but have no urge to do it, I

know the wrong but I cannot desist from it. I do as I am guided by some

god in my heart.

Krishna says in BhagavadGeeta *teShAm satata yuktAnAm

bhajatAm prIti pUrvakam. dadAmi buddhi yogam tam yena mAm upayAnti tE* To

them who affectionately pray to me, I give the right mental skill by which

they will attain Me.

 

Erumbiappa in his devotional Varavaramuni satakam, uses the

same words *kvAham kshudra: kulishahridaya: durmati: kvAtma chintA.

trayyantAnAm asulabhataram tatparam kvAtmatatvam. ittham bhUtE

varavaramunE yatpuna: svAtma tatvam, draShTum tattatsamaya sadrisham dehi

me buddhiyOgam.* Where am I, a mean fellow with hard heart and wicked

mind, where is contemplation on the paramatma. And where is that

Paramatma which is not understood by vedanta also. Such being the case, oh

Varavaramuni, please give the right mental skill by which I can see and

understand Yourself.

 

20* upachArApadEshEna kritAn aharahar mayA

apachArAnimAn sarvAn kShamasva purushOttama..

 

Meaning::-- --aharaha:-- everyday. --mayA-- by me. --upachAra apadeshena--

with the intention of doing hospitable service. --kritAn-- done or

executed. --imAn sarvAn apachArAn-- all these disservices. --kShamasva

puruShottama-- do tolerate, oh the greatest of purushas or the best

benevolent person! .

 

With the intention of doing the various upachAras (worship

procedures) during Your worship everyday, I have committed numerous

apachAras (offences and faults of omissions and commissions) to You. Oh

Purushottama, please tolerate all of these and bear with me.

 

Notes: What I take for granted as shOdashOpacharas in Your worship are

actually fraught with so many apacharas as seen from *mantrahInam

kriyAhInam bhakti hInam tava prabhO, vihitam yanmayA deva paripUrnam

tadastu tE.* my worship consists of some defective mantras some

inappropriate kriyas and false bhakti. Oh Lord , let that worship be

accepted as complete by Your grace. Sri Parasara Bhattar said *AstAm tE

guna rAshivad gunaparIvAhAtmanAm janmanAm, sankhyA bhowma nikEtanEShvapi

kutI kunjEShu rangEshvara, archya: sarvasahiShNu: archaka parAdhInA

akhilAtma sthiti: prINIShE hridayAlubhi: tava tata: shIlAt jadIbhUyate*

RangEshvara, even though You have taken as many incarnations as You have

kalyanagunas in so many places, You have incarnated as Idol (archAvatAra)

in which You have totally subordinated Yourself and Your requirements to

the whims and fancies of the archaka or worshipper. You totally get

propitiated with what little defective worshipful insult he does to you

out of Your great character. I am awestruck by You.

 

 

 

iti prathama JitantA sampUrNA

(End of First JitantA)

 

contd..

 

 

Adiyen

Ramanuja

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