The Vyakhanam to the Verse 04 of "Shree Jitante-Stotram" in the edition of SADAGOPAN.ORG is splendid.
The following is the cite from "AV058 - Jitante stotram v1" - http://www.sadagopan.org/index.php/categories/doc_details/399-av058-jitante-sthothram-v1
"Shree Jitante-Stotram", Verse 04
संसार सागरं घोरं अनन्त क्लेश भाजनम् । ।
त्वामेव शरणं प्राप्य निस्तरन्ति मनीषिणः । । ४ । ।
saMsAra sAgaraM ghoraM ananta klesha bhAjanam | |
tvAmeva sharaNaM prApya nistaranti manIShiNaH | | 4 | |
VYAKHYANAM:
What is
samsAra? It is a complex mixture of:
• ignorance (avidya),
• deeds (karma),
• trace or residue of previous desires (vAsanA),
• taste (ruchi)
• connection with nature (prakriti sambandham) and
• six emotional states (kAma krodha etc) or
• six deformations (garbha janma jarA etc).
Even children, friends and spouses being the effects of these causes are also to be encompassed by the word samsAra.
“janma samsAra bandhanAt ....mucyatE” implies that birth etc fall under the class of effects and ignorance etc., fall under the class of causes.
SamsAra is described as an ocean owing to several reasons. It has no beginning and no end. It has no spatial or temporal boundaries. It pulls deep into itself those that step into it. It can only be entered into, but once entered into, one cannot find a way out to the shore by oneself without special help.
घोरं (ghOram) - it is appalling -- that is, it is unlike hell and other places from which people can return with the knowledge of the sufferings inflicted there.
On the other hand, like a sugar coated pill, though it is a cause of spiritual destruction of the soul, it is outwardly attractive to all on account of its trivial pleasures ascited in “innamudenat-tOnRi”.
People in the samsAra, generally implement several means and methods to establish their egoism and to obtain desired objects of pleasure other than God (vishayAntara).
अनन्त क्लेश भाजनम् (ananta klESha bhAjanam) - it is the reservoir of endless adversities caused by three types of suffering (tApatraya).
There is no end to sufferings in this land in stark contrast to that special land of perennial beatitude cited in “nalam antamilladOr nAdu”.
त्वामेव शरणं प्राप्य (tvAmeva SaraNam prApya) - the cruelty of the samsAra beset with inequalities was stated above. Now is revealed, the easy accessibility (sowlabhyam) of the means that can take us across this samsAra.
त्वां (tvAm) - You who have the great qualities required of creatorship etc mentioned in the previous slokam,
एव (eva) the emphasis implies that just as being single-handed and non-expectant of assistance in the process of creation, You, as a means, are non-expectant of any other co-means to be followed. You are absolutely selfsufficient as means too.
In the Ahirbudhnya samhitA which is supportive of this concept, the same non-expectancy of other co-means has been upheld as follows:
अहमस्म्यपराधानमालयोऽकिञ्चनोऽगतिः ।
त्वमेवोपायभूतो मे भवेति प्रार्थनामतिः । ।
शरणागतिरित्युक्ता सा देवेऽस्मिन् प्रयुज्यताम् । ।
ahamasmyaparAdhAnamAlayo.aki~nchano.agatiH |
tvamevopAyabhUto me bhaveti prArthanAmatiH | |
sharaNAgatirityuktA sA deve.asmin prayujyatAm | |
Meaning:
I am a treasure house of crimes. I am insolvent and have no means. The prayerful thought that You alone must become my means, is defined as SaraNAgati or surrender.
Let this be implemented before this God.
Even the God who is a good refuge said “mAmEva yE prapadyantE...”.
Even the service to AcArya is meant to understand the implications of this emphasis.
The word ‘SaraNam’ in this sloka is used to preclude any upAsana or long worship.
In the phrase ‘vrajAmi SaraNam tava’ of the second sloka, ‘vrajAmi’ has been substituted by ‘prApya’ in this sloka.
It is done to signify that just as the attainment of the God is easy, so also even His form as the means is very easily accessible.
After all, in “Arenakku nin pAdamE SaraNAgat tandozhindAy” NammAzhwar pronounced the sanction of this means to him by God as‘manna’ from Him by His grace.
निस्तरन्ति (nistaranti) they cross (this ocean) by Your aid.
मनीषिणः (manIShiNa: manO jEtAra: = manIShiNa:) Those who have conquered and controlled their mind that chases and indulges in other (trivial) objects (vishayAntara pravaNam) and their mind that runs after and employs other means (sAdhanAntara pravaNam) for salvation.
With the quotation “samsArArNava magnAnAm”, another Scripture also explained this idea in detail.
संसारार्णव मग्नानां विषयाक्रान्त चेतसाम् ।
विष्णुपोतं विना नान्यत् किञ्चिदस्ति परायणम् । ।
saMsArArNava magnAnAM viShayAkrAnta chetasAm |
viShNupotaM vinA nAnyat ki~nchidasti parAyaNam | |
"For the people who are drowned in the ocean of samsAra and whose minds are besieged by the objects of senses, there is no better means or resort to cross the ocean than the boat in the form of Lord VishNu".
