BHAGAVAT SHARANA STOTRAM
BHAGAVAT SHARANA STOTRAM
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
This beautiful Stotra is by Poojya Swami
Brahmanandaji. There are His two other well-known namesakes – one, a direct disciple of Sri Ramakrishna and the first President of RKM and the other a highly respected Swamiji in Chinmaya Mission. The Guru of the composer of above Stotra was श्रीमन्मौक्तिक रामोदासीनजी. He had His Ashram at Pushkar near Ajmer. He has composed many other hymns in Sanskrit such as: Shankaraashtakam, HarisharaNaashtakam, Ramashtakam, Veda Vyasashtakam and VishNu Mahimna Stotra. Some of these are in our Stutimanjari.
His other Sanskrit works are: Brahmananda Moksha Gita, Vichaara Deepaka and Yoga
Rasayanam.
He has composed a large number of Bhajans in Hindi. They are known as Shree Brahmananda Bhajanamaalaa. Set to various राग-s, they are very popular. In simple Hindi, they convey many spiritual truths of the Upanishads. I am attaching one of His Bhajans just to illustrate as a sample. The overall meaning of the Bhajan is: “If NarayaNa is firmly installed in one’s heart, let him engage in rites and rituals(कर्मकाण्ड) or not,it doesn’t matter. If one gets a boat while in water, let him swim or not, it doesn’t matter. If one has पारस मणि (Philosopher’s stone that turns base metal to gold) at home, let him earn money or not, it doesn’t matter. When sunlight is there, whether a lamp is lit or not, it doesn’t matter. When one has realised that the bliss of Brahman is his true nature(स्वरूप), whether he goes to Kashi and breathes his last there or not, it doesn’t matter.”
Revered Swamiji has named this Stotra, now in your hands, as Bhagavad AashrayaNa Stotra.
However, since the word Sharanam(शरणम्) is there in every verse from 2 to 21 in the last line, this hymn is more widely known as Bhagavat
SharaNa Stotra. It has only 22 verses.
This is a monologue of a साधक who introspects
on his errors of omission and commission.
When we read it, it resonates with us and sounds like our own monologue.. IN THE GUISE OF SAYING ‘I HAVE NOT DONE THIS, I HAVE NOT DONE THAT’ THE STOTRA INSTRUCTS US GENTLY IN A SUBTLE WAY WHAT WE SHOULD DO. This Stotra is in स्तोत्र रत्नावली published by Gita Press, Gorakhpur. There is also a Kannada translation published by Adhyatma Prakasha Karyalaya, Holenarsipur with notes by late Revered Shrimat Satchidanandendra Saraswati Swamiji.
1. सच्चिदानन्दरूपाय भक्तानुग्रहकारिणे।
माया निर्मितविश्वाय महेशाय नमो नमः।।१।।
1. Salutations again and again to Mahesha(our Lord Bhavanishankar), who is the embodiment of Existence, Consciousness and Bliss, who
showers His Grace on His devotees and who has created this universe with His creative power called माया.
NOTE: This invocatory verse sheds light on four important aspects of the Great(महान्) Lord (ईश).
1. There is none to lord over Him.
2. His स्वरूप is सत् चित् and आनन्द – existence,
consciousness and bliss.
3. He bestows His benediction on His भक्त-s.
So, to qualify to receive His अनुग्रह, we should cultivate Bhakti(devotion).
4. This mind-boggling creation is His handiwork,
wrought by माया, His indescribable creative
potency.(अघटित घटना पटीयसी माया).
2. रोगा हरन्ति सततं प्रबलाः शरीरं,
कामादयोऽप्यनुदिनं प्रदहन्ति चित्तम्।
मृत्युश्च नृत्यति सदा कलयन् दिनानि,
तस्मात् त्वमेव शरणं मम दीनबन्धो।।
2. Severe diseases keep assaulting the body, lust etc(anger, greed etc) are scorching the mind, counting the days as it were, death is dancing (before me) always – therefore, You are my Resort now,O Kinsman (बन्धु) of the Helpless(दीन)!
NOTE: In गीता, while expounding what ज्ञान is, the Lord enumerates many qualities (of a साधक ) beginning with अमानित्वम् (13-7). One of the qualities is analysing objectively the phenomena of birth, death, old age(senility) and disease and the consequent sorrow(जन्म मृत्यु जरा व्याधि दुःखदोषानुदर्शनम्।(13-8). Such an analysis gives rise to dispassion(वैराग्य). This is the reason for above Shloka and others that follow in this Stotra.
The Lord counsels दोषानुदर्शनम् – a ceaseless
analysis of दोष (shortcomings). AS also says भवसुखे दोषोऽनुसन्धीयताम्(in Upadesha Panchakam). Not fault-finding with others(which is असूया and is denounced by the Lord in गीता), but,in oneself and the phenomena of life and death. We tend to be very complacent about ourselves; We tend to be self-righteous; We pretend as if we have not erred at all in the proper conduct of our life. This Stotra is an eye-opener.
If we take a little time to reflect on our human situation, we will realise how precarious and uncertain our life is. Hence the importance of living. In the Gita, the creation is called अश्वत्थ (15-1 ) because it may not(अ) be(त्थ) there tomorrow(श्व ).Ever mindful that tomorrow is uncertain and death is lurking round the corner, ready to pounce on us any moment, we should sweeten our leisure in God-Remembrance (नलिनीदलगत जलमतितरलं, तद्वज्जीवितमतिशयचपलम् – life is unsteady like the water-drops on a lotusleaf – says AS in Bhaja Govindam).
3. देहो विनश्यति सदा परिणामशीलः,
चित्तं च खिद्यति सदा विषयानुरागि।
बुद्धिः सदा हि रमते विषयेषु नान्तः,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
3. The body, subject to modifications, is doomed to death. The mind, addicted always to sensory pleasures, turns weary. The intellect revels always in sensory objects, but, not within.
Therefore, You are my Resort now, O Kinsman of the Helpless.
NOTE: Everything is in flux. “You can’t step into the same stream twice” said Heraclitus, the ancient philosopher of Greece. The body is a
captive of six modifications – अस्ति जायते वर्धते
विपरिणमते अपक्षीयते नश्यतीति षड् विकाराः – is(in the womb), birth, grows, bodily changes (incidental
to puberty), decline in strength and death.
The mind, too, being restless, changes from
moment to moment. Over-indulgence induces fatigue and weariness. The बुद्धि, manipulated by the mind, runs after the attractions of the world and never cares to look within. This changefulness is the bane of the objects too.
They don’t remain the same – a lovely flower in bloom in the morning wilts and withers by
evening. The remedy for this situation is to look within ourselves, to meditate.
In the Gita(5-22), the Lord says:
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुधः।।
(The enjoyments resulting from sensory contact are, verily, sources of sorrow. They have a beginning and an end. O Son of Kunti, the wise one doesn’t delight in them). Why are we reluctant to turn inward? Well, that’s how the Creator has fashioned us! Says Yama to
Nachiketa: पराञ्चि खानि व्यतृणत् स्वयंभूः, तस्मात्
पराङ् पश्यति नान्तरात्मन्।(कठोपनिषत्).
4. आयुर्विनश्यति यथाऽमघटस्थतोयं,
विद्युत्प्रभेव चपला बत यौवनश्री।
वृद्धा प्रधावति यथा मृगराजपत्नी,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
4. Span of life gets shortened like water in an
unbaked pot; The beauty of youth is fickle like the flicker of a lightning; The old age comes
running like a lioness. Therefore, You are my Resort now, O Kinsman of the Helpless!
NOTE: The word वृद्धा is to be taken as वृद्धावस्था।
5. आयाद् व्ययो मम भवत्यधिकोऽविनीते,
कामादयॊ हि बलिनो निबलाः शमाद्याः।
मृत्युर्यदा तुदति मां बत किं वदेयं,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
5. The expense outweighs my income, immodest
(and immature) as I am. Aberrations like lust are stronger than the countervailing qualities like mind-control etc.What can I say when Death comes to afflict me? Therefore, You are my Resort now, O Kinsman of the Helpless!
NOTE: In the above verse, income(आय) stands for spiritual gain in terms of the six qualities
recommended for cultuvation by a साधक – शम, दम, उपरति, तितिक्षा, श्रद्धा and समाधान (शमदमादि षट् सम्पत्ति). Reining in the mind is शम. Reining in the senses is दम. Complete withdrawal of mind from going out is उपरति. Forbearance- enduring the opposites of life calmly in a spirit of resignation –
is तितिक्षा. Faith in the words of the Sadguru and the sacred books is श्रद्धा. Resting the mind in
God (सम्यक् आधान) is समाधान. When the acquisition of these six virtues is meagre, the साधक cannot face the onslaught of काम, क्रोध etc. Income(आय), here, signifies spiritual gain and expense (व्यय) stands for lust etc which impoverish and disable the aspirant.
6. तप्तं तपो न हि कदापि मयेह तन्वा,
वाण्या तथा न हि कदापि तपश्च तप्तम्।
मिथ्याभिभाषणपरेण न मानसं हि,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
6. Never have I practised bodily austerity ;
Never have I practised austerity of the speech ;
I have not practised austerity of mind as I was given to false speech. Therefore, You are my Resort now, O Kinsman of the Helpless!
NOTE: In Gita, the Lord speaks about the triple austerity(17-14,15,16).
देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।
ब्रह्मचर्यम् अहिंसा च शारीरं तप उच्यते।।
“The worship of gods and twice-born and those ripe in wisdom, purity and straightforwardness,
celibacy and non-violence – these are said to
be BODILY AUSTERITY”.
अनुद्वेगकरं वाक्यं सत्यं प्रिय हितं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते।।
“That speech which does not provoke or irritate, which is true, agreeable and beneficial, study of scriptures and practice – these are said to be AUSTERITY OF SPEECH”.
मनः प्रसादः सौम्यत्वं मौनम् आत्मविनिग्रहः।
भावसंशुद्धिरित्येतत् तपो मानसमुच्यते।।
“Serenity of mind, gentleness, observing silence, self-control and purity of mind(and motive) – these are called AUSTERITY OF THE MIND”.
In the verse above, no.6, the साधक laments that he has not practised any of the above austerities.
8. सत्वं न मे मनसि याति रजस्तमोभ्यां,
विद्धे तथा कथमहो शुभकर्मवार्ता।
साक्षात् परम्परतया सुखसाधनं तत्,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
8. How can the thought of auspicious work enter my mind, afflicted as it is by the twins, RajoguNa and TamoguNa? Hence, there is no rise of the benign SatvaguNa in my mind. Indeed, it is good, righteous and auspicious work(शुभकर्म) that is the means of happiness directly or indirectly. Therefore, You are now my Resort, O Kinsman of the Helpless.
NOTE: In the 14th chapter of गीता, the Lord speaks in detail about the chemistry of the three guNa-s. Verse no.11 says: ” When the illumination that is knowledge radiates in this body through all the doors(of the senses), then, one should know that Satva has increased greatly.”
(Trs by Swami Gambhirananda of RKM).
“Satva leads to happiness, Rajas to action and,
concealing ज्ञान, Tamas leads to inadvertence.”
(no.9).
“Those seated in Satva soar high; those wedded to Rajas stay in the middle while those,
soaked in Tamas, go down(spiritually).”(no.18).
Thus, as stated in verse 9 of गीता quoted above,
Satva leads directly(साक्षात्) to happiness. But,
this accession of सत्व comes, not by one quantum leap, but, gradually. Satsang(company of the good and the godly) reading सत्साहित्य (good spiritual books) and chanting the names of God – this leads to चित्तशुद्धि(purity of mind) and to the full flowering of Satva. This is the indirect means (परम्परया – gradually) spoken of above.
9. पूजा कृता न हि कदापि मया त्वदीया,
मन्त्रं त्वदीयमपि मे न जपेद्रसज्ञा।
चित्तं न मे स्मरति ते चरणौ ह्यवाप्य,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
9. I have never performed Your पूजा. My tongue has also not chanted Your Mantra. My mind, too, does not rest at Your Feet to remember You. Therefore, You are now my Resort, O Kinsman of the Helpless.
NOTE: The word used for tongue here is रसज्ञा.
The tongue is a connoisseur of taste, not only culinary, but also aesthetc taste. The tongue
ought to have yearned for the sweet Names of the Lord and thus lived up to her reputation as a ‘Knower of Taste’. Alas, she has failed woefully!
In one of His Kriti-s, the great Shri Sadashiva
Brahmendra pleads with the tongue: ब्रूहि (please utter) मुकुन्देति रसने ब्रूहि मुकुन्द एति। केशव माधव गोविन्देति कृष्णानन्द सदानन्देति। ब्रूहि….
Another सुभाषित goes like this: हे जिव्हे रससारज्ञे सर्वदा मधुरप्रिये। नारायणाख्य पीयूषं पिब जिह्वे निरन्तरम्।
(O My Tongue, Well-versed in taste and always fond of sweets. Pray imbibe the nectar called NarayaNa always)(vide पाण्डवगीता).
10. यज्ञो न मेऽस्ति हुतिदानदयादियुक्तो,
ज्ञानस्य साधनगणो न विवेकमुख्यः।
ज्ञानं क्व साधनगणेन विना क्व मोक्षः,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
10. I have not performed Homa, charity and acts of compassion; I don’t have the all the means to attain ज्ञान, Viveka(discrimination) being foremost in it. Where is Moksha without all these means? Therefore, You are my Resort, O Kinsman of the Helpless!
NOTE: In the Gita(15-5), the Lord enjoins
mandatorily that Yajna, charity and austerity
should be performed by us. They are great
purifiers and should never be given up.
(यज्ञ दान तपः कर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्।।).
By adding the word दया in the verse, the poet-saint(Swami Brahmanandaji) wishes to say that there should be no violence or cruelty in the least in our practice of Dharma. Animal sacrifice was a curse, a blight on our Dharma and it made Buddha and Mahavira to pronounce दया धर्मस्य मूलम् (Compassion is the root of Dharma).
Shri KrishNa disapproves of violence towards oneself in the name of तपस् (austerity). He says (in Gita) it amounts to agonising the elements that compose our body and also Him who is enshrined within(17-6)(…. मां चैव अन्तः शरीरस्थम्..).
By साधनगण revered poet-saint refers to the
four-fold means – साधन चतुष्टय – of which Viveka is an important ingrediant. Viveka is the Crest-Jewel(चूडामणि) as it were, prompting AS to name one of His famous works after it. Without this quartet (चतुष्टय) there can be no illumination(ज्ञान ) and without ज्ञान, Moksha is impossible, says the above verse.ऋतेः ज्ञानात् न मुक्तिः (Without Knowledge, Mukti is not possible) says the Upanishad. ज्ञानाद् एव तु कैवल्यम् (Moksha by ज्ञान only).
11. सत्सङ्गतिर्हि विदिता तव भक्तिहेतु,
साप्यद्य नास्ति बत पण्डितमानिनो मे।
तामन्तरेण न हि सा क्व च मोक्षवार्ता,
तस्माद् त्वमद्य शरणं मम दीनबन्धो।।
11. It is well-known that company of the good and the godly is the cause of devotion. But,
feeling proud that I am a scholar, alas, I did not
cultivate satsang(सत्सङ्ग). Without सत्सङ्ग, can one talk of Moksha? Therefore, You are now my support, O Kinsman of the Helpless!
NOTE: All sacred books speak in praise of सत्सङ्ग. Satsang outweighs the merit of reading spiritual books. AS says:
सत्सङ्गत्वे निस्सङ्गत्वं निस्सङ्गत्वे निर्मोहत्वं।
निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्वे जीवन्मुक्तिः।।
(Vide भज गोविन्दम्). (“Company of the good leads to detachment. Detachment leads to freedom from delusion. The latter leads to steadfastness and this paves the way to Liberation”). Devoid of Satsang, we are liable to go astray and says
Acharya Shankarananda (an Acharya in the Advaita tradition) : “To imagine that one would come to good by pursuing the wrong path
is as foolish as to think that one would get
immortality by drinking poison”(विषं पिबतोऽमरत्वमिव असन्मार्गे प्रवृत्तस्य सद्गतिर्न संभवति।). Samarth Ramdas is all praise for सत्सङ्ग. He says: मना सङ्ग हा सर्व सङ्गास तोडी। मना सङ्ग हा मोक्ष तत्काळ जोडी।(vide मनाचे श्लोक 204).
If सत्सङ्ग is so beneficial, why doesn’t one avail its benefit? The anwer is: he is conceited. He looks upon himself as a Know-all, a Pandit!
12. दृष्टिर्न भूतविषया समताभिधाना,
वैषम्यमेव तदियं विषयीकरोति।
शान्तिः कुतो मम भवेत् समता न चेत् स्यात्,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
12. My vision towards creation is not same-sighted. It(my vision) is rooted in disparity and difference only. How can there be peace if my vision is not same-sighted? Therefore, You are my Resort, O Kinsman of the Helpless!
NOTE: Same-sightedness means to maintain one’s balance of mind in all situations(सुख दुःखे समे कृत्वा लाभालाभौ जयाजयौ 2-38). It also means to see God as present everywhere equally(समं पश्यति सर्वत्र समवस्थितमीश्वरम् 13-28). The Lord names this as Yoga in गीता (समत्वं योग उच्यते 2-48)..
We should keep our equipoise in success and failure समः सिद्धौ असिद्धौ च (4-22). A learned man is: पण्डिताः समदर्शिनः(5-18). Brahman is same in all and is flawless (निर्दोषं हि समं ब्रह्म 5-19). गीता is replete with verses extolling समत्व and it is the proven panacea for peace. Love is समदृष्टि. Love is God and God is love.
13. मैत्री समेषु न च मेऽस्ति कदापि नाथ,
दीने तथा न करुणा मुदिता च पुण्ये।
पापेऽनुपेक्षणवतो मम मुद् कथं स्यात्,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
13. I am not at all friendly with my equals, O Lord. I have no compassion towards the helpless nor am I happy at the sight of the meritorious. I don’t ignore the sinner. When I am like this, how can I be happy (मुद् कथम्)?
Therefore, You are now my Resort, O Kinsman of the Helpless! (Equals means equally well-placed and prosperous).
NOTE: This is a reference to Patanjali’s Yoga
Sootra no.1- 33 which prescribes cultivating
मैत्री, करुणा, मुदिता and उपेक्षा as means to चित्त
प्रसादनम्(undisturbed calmness of mind).
14. नेत्रादिकं मम बहिर्विषयेषु सक्तं,
नान्तर्मुखं भवति तानविहाय तस्य।
क्वान्तर्मुखत्वमपहाय सुखस्य वार्ता,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
14. My eyes etc are addicted to objects outside.
Giving them up, they don’t turn inward. Can we
speak of Liberation if this inwardness is absent?
Therefore, You are now my Resort, O Kinsman of the Helpless!
NOTE: As said in an earlier post in this series,
Creator Brahmaa has crafted our senses in such a way that their tendency is to go outward. Yama tells this to Nachiketa and says that a rare spiritual ‘braveheart’, desirous of beholding the Self within, turns inward in quest of immorality.
(पराञ्चि खानि व्यतृणत् स्वयंभू तस्मात् पराङ् पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षत् आवृत्तचक्षुः अमृतत्वमिच्छन्।।
(कठोपनिषत् 2-1-1).
15. त्यक्तं गृहाद्यपि मया भवतापशान्त्यै,
नासीदसौ हृतहृदो मम मायया ते।
सा चाधुना किमु विधास्यति नेति जाने,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
15. To quench the scorching agony of संसार, I gave up my home etc. Yet, peace did not dawn because my heart was whisked away by Your माया . What further pranks she will play, I know not. Therefore, You are my Resort, O Kinsman of the Helpless!
NOTE: Durgaa Saptashati says: The Divine
महामाया forcibly pulls aside the minds of even the learned and plunges them into Moha(delusive over-attachment).(ज्ञानिनामपि चेतांसि देवी भगवती हि सा। बलाद् आकृष्य मोहाय महामाया प्रयच्छति।।). Thus did they stumble – sages Vishvaamitra and Paraashara and many others even to this day!
16. प्राप्ता धनं गृहकुटुम्बगजाश्वदारा,
राज्यं यदैहिकमथेन्द्रपुरश्च नाथ।
सर्वं विनश्वरमिदं न फलाय कस्मै,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
16. Assuming I am blessed with this worldly(ऐहिक) prosperity in the shape of wealth, house, family, elephant, horse, wife and also heavenly prosperity like residence in the abode of Indra (इन्द्रपुर), O Lord, all this is, verily, ephemeral(विनश्वर) and bestows no (ultimate) fruit. Therefore, You are now my Resort, O Kinsman of the Helpless.
NOTE: In Kathopanishad we find Yama triying to tempt Nachiketa with all the trappings of luxury to dissuade him from asking highly metaphysical questions and also to test him. Nachiketa’s
reply (1-1-26) is memorable: “O Death, ephemeral are these and they waste away the vigour of all the senses. All life is short indeed. Let the vehicles (वाहन) be yours alone; let the dances and songs be yours.”(श्वोभावा मर्त्यस्य यदन्तकैतत्, सर्वेन्द्रियाणां जरयन्ति तेजः। अपि सर्वं जीवितमल्पमेव, तवैव वाहास्तव नृत्यगीते।। Needless to say Yama was bowled over by this forthright rejection of his allurements by this precocious boy!
17. प्राणान् निरुध्य विधिना न कृतो हि योगो,
योगं विनास्ति मनसः स्थिरता कुतो मे।
तां वै विना मम न चेतसि शान्तिवार्ता,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
17. I have not practised Yoga with breath-control.
Without Yoga, how can there be steadiness in my mind? Without steadfastness of mind, any talk of peace of mind is futile. Therefore, You are my Resort, O Kinsman of the Helpless!
18. ज्ञानं यथा मम भवेत् कृपया गुरूणां,
सेवां तथा न विधिनाकरवं हि तेषाम्।
सेवापि साधनतयाविदितास्ति चित्ते,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
18. I did not serve the Guru as prescribed to win his grace whereby I will be blessed with knowledge. It was not even known to me that
such devoted service is an essential element in साधना. Therefore, You are now my Resort, O Kinsman of the Helpless!
NOTE: Here is a reference to this verse (4-34) in गीता: तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनः तत्वदर्शिनः।। (“Know That through prostration, inquiry and service. The wise ones
who have realized the Truth will impart the
Knowledge to you.”)
19. तीर्थादिसेवनमहो विधिना हि नाथ,
नाकारि येन मनसो मम शोधनं स्यात्।
शुद्धिं विना न मनसोऽवगमापवर्गौ,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
19. O Lord, I did not perform pilgrimage in the prescribed way whereby my mind could have been cleansed. Without purity of mind, how can there be Knowledge and Liberation? Therefore, You are now my Resort, O Kinsman of the Helpless!
NOTE: If a pilgrimage does not purify the mind,
it is just an exercise in tourism. If we visit the pilgrim spots with proper भाव, only then we will be uplifted(भाव तेथें देव, भावग्राही जनार्दनः).
20. वेदान्तशीलनमपि प्रमितिं करोति,
ब्रह्मात्मनः प्रमितिसाधनसंयुतस्य।
नैवास्ति साधनलवो मयि नाथ तस्याः,
तस्मात् त्वमद्य शरणं मम दीनबन्धो।।
20. Attentive listening to Vedantic teaching is conducive to the unitive experience of one’s soul with Brahman for those who are endowed with the necessay (fourfold) means. O my Lord, I don’t have even a bit of this qualifying means.
Therefore, You are now my Resort, O Kinsman of the Helpless!
NOTE: Pramiti in the verse means Knowledge.
AS(Acharya Shankara) prescribes साधन चतुष्टय –
a quartet of qualifying means- for the साधक.
They are: Ability to discriminate between the
eternal and the ephemeral; Want of craving for the earthly pleasures here and heavenly
pleasures hereafter; Longing for Liberation and a six-fold endowment of qualities like शम दम etc.
(नित्यानित्य वस्तु विवेक, इहामुत्र फलभोगविराग, मुमुक्षत्व and शम दमादि षट् सम्पत्ति – शम दम तितिक्षा उपरति, श्रद्धा and समाधान).
If the above qualification is there in an aspirant,
only then श्रवण becomes fruitful. Otherwise, study of Vedanta in person or through books becomes just a pastime or a recreation for the intellect. Yama tells the aspiring boy Nachiketa that if both the Guru and the disciple are ideal,
Illumination has got to happen as a matter of course(अनन्यप्रोक्ते गतिरस्य नास्ति – कठोपनिषत्).
At the end of His discourse, the Lord tells Arjuna who are the worthy recipients of गीता. Thus, Qualification is a must.
21. गोविन्द शङ्कर हरे गिरिजेश मेश,
शम्भो जनार्दन गिरीश मुकुन्द साम्ब।
नान्या गतिर्मम कथञ्चन त्वां विहाय,
तस्मात् प्रभो मम गतिः कृपया विधेया।।
21. O Govinda, Shankara, Hari, Lord of Girijaa,
Lord of Lakshmi, Shambhu, Janaardana,
Gireesha, Mukunda, Saamba(With अम्बा) –
I have no salvation if I forsake You . Therefore,
be merciful and ensure my realization of the supreme end of life(Moksha).
NOTE: This verse evidences non-difference between Hari and Hara – हरिहराद्वैत. God is One,
His names are many(यो देवानां नामधा एक एव – vide Mantra Pushpaanjali). The heart of Shiva is VishNu and the heart of VishNu is Shiva(शिवस्य हृदयं विष्णुः विष्णोश्च हृदयं शिवः।).
22.एवं स्तवं भगवदाश्रयणाभिधानं,
ये मानवाः प्रतिदिनं प्रणताः पठन्ति।
ते मानवा भवरतिं परिभूय शान्तिं,
गच्छन्ति किं च परमात्मनि भक्तिमद्धा।।
22. Those men(and women) who recite daily this hymn entitled ‘Seeking shelter of God’ with faith, they will shed their addiction to संसार, attain peace and be merged in Almighty God, imbued with unalloyed devotion.
NOTE: Above verse is फलश्रुति,. The beauty of this hymn is that it teaches us what we should do, not directly, but, in a veiled manner. The poet- saint’s repeated lament: Oh, I have not done this, I have not done that’ is a wake-up call to us to ensure we don’t stumble like him.
Various attributes which are a must for an earnest साधक – detachment(वैराग्य), शम दम etc, austerity (तपस्) of body, speech and mind, withstanding the onslaught of three गुण-s (सत्व रजस् तमस्), need for Yajna, maintaining equanimity and equipoise (समत्व, समदृष्टि), cultivating good benign वासना-s,
holding senses and the mind in leash – these
requirements for a साधक have been alluded to
in these verses indirectly (परोक्ष) by implication.
This is the charm of this Stotra.
LET US CONCLUDE WITH A BEAUTIFUL SONG – NAAMA JAPANA KYO CHOD DIYAARE
– BY THE ILLUSTRIOUS SMT.SUMAN KALYANPUR,. THE SONG GENTLY REBUKES US FOR OUR WANTON ACTS OF NEGLIGENCE.