Prathama Jitanta Slokam 2 (PVP vyakhyanam)

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Srimate Ramanujaya Nama:

 

 

Sri PeriyavachchAn Pillai's commentary on Jitante stotram.

 

Prathama JitantA stotram slokam 2

 

 

2> devAnAm dAnavAnAm cha sAmAnyam adhideivatam

 

sarvadA charaNa dvandvam vrajAmi sharaNam tava.

 

 

Meaning: devAnam -- for those having devotion to Vishnu . dAnavAnAm cha --

and for those without devotion to God . sarvadA -- always . sAmAnyam

adhideivatam -- equally accessible for surrender . tava -- your .

charaNadvandvam -- the pair of feet . sharaNam -- as my means to reach the

goal . vrajAmi -- I determine .

 

 

Introduction :-- In the previous sloka, he determines the goal and

implements the means in order to attain it. He set sight on the best goal

of all goals and employs the best means available. In this world which is

replete with those whose only aim is procuring son, cattle and eatables,

those who only cherish getting heaven by praying to gods as the

accomplishment, those who suurendering to Ishvara, expect to obtain

designations of Indra and others, it is hard to come by even one person

whose cherished credo is to involve in uninterrupted service at the feet

of the Lord who is the supreme of all, possessing all auspicious

qualities, and who is the sovereign of both empires. As in "manuShyANAm

sahasreShu" and "sa mahAtmA sudurlabha:" , such a person hardly exists

even from the standpoint of the Lord Himself. Similarly, when

considering the means, while some clinge to means like karmayoga etc,

while some others clinge to God's names (as in 'kim japan muchyatE jantur

janma samsAra bandhanAt'), while some resort to special locations (as in

'dEshO ayam sarvakAmadhuk') and so on thus there are numerous means in

correspondence with the diverse mentalities of different groups of people.

However, in this samsAra, it is rare to find one resorting to so easy and

unhazardous a means as siddhopayam. This is concerned with such a

siddhopayam. If it is intended to comment on dvaya, then why start with

determining the prApya? It is because, it is on account of the prApya that

the interest in it is roused and other things followed. Hence, first the

determination of the prApya and then the acceptance of an appropriate

means to reach it.

 

 

Commentary:-- There is no eligibility constraint for the acceptance of

this means. dEvas and dAnavAs are equally eligible. devas are defined as

those who are classified as favourable to the Master (God). dAnavAs are

those classified as unfavourably disposed to God. "dvow bhUta sargow

lokesmin daiva Asura Eva cha" the whole creation is classified into daiva

and Asura prakritis. "sAmAnyam adhidaivatam charaNa dvandvam" -- the pair

of feet that is common to all . Not that it is common to all by virtue of

relationship but by virtue of equal accessibility by all. How? when they

are opposed to God, He considers them as unfavourable to the devotees and

does away with them. cf "avuNarkenRum shalam purindu angaruLillAttanmaiyALan".

Hence, the pair of His feet like Sunshine is for everyone to feel possessive

about and to surrender to, for everyone irrespective of lowness by birth

character and conduct or highness by virtue of the same. Afterall, it was

accessible to Vibheeshana who had eaten the alms thrown by Ravana and

justifyingly said "sarvaloka sharaNyAya rAghavAya". The word of the Lord

who is sharaNya is "samOham sarvabhUtEshu". He becomes highly sorrowful

when people are in distress. "vyasanEShu manuShyANAm". The people are

symbolic of everyone that can surrender to Him. When it comes to the event

of surrendering He says "yadi vA rAvaNa: svayam". "ellA ulakum tozhum

AdimUrti " and "podu ninRa ponnam kazhal" said nammAzhvar. (sarvadA) even

in the event of opposition, the tiruvadis eagerly await one's desire for

protection. cf " pApAnAm va shubhAnAm vA ... kAryam karuNam AryENa.." This

verily is the purport for the "anAlochita vishEShA...loka sharaNya".

 

(charaNadvandvam) points out the beauty of the twinness of the pair of

feet. They double up as best means for the goal and again as the object of

adoration after attaining the goal. (sharaNam vrajAmi) I accept as the

means. The afore-mentioned common acceptability and accessibility by all

is regarding this siddhopayam. The other kinds of means (sAdhanAntaram)

are however licensed only to those with specified qualifications. The

meaning of vraj-gatow which is - to go - is here intended to mean mental

determination. This means that it is not necessary to physically be next

to God and hold His feet. It is enough to set off with a constant idea of

holding His feet. Even AchAryas are fond of this point of the present

tense used in 'vrajAmi'. This point is also in accordance with "sakridEva

prapannAya ". The first or one surrendering is done to fix the target for

commitment. And because of the interest in or fondness for the prApya,

further prapattis are repeated until reaching or attaining the goal

(prapya). Just as mere taking the paddy or rice does not constitute a yAga

or a sacrifice or even a small part of the sacrifice, so also accepting

the feet as means for reaching the prApya, does not constitute the means.

It is just a qualification for the surrendering incumbent. (tava)

"apyaham jIvitam jahyAm" and "kapOtO vAnara shrEShTha,. kim punar madvidhO

jana:". I accept the feet of the God who declared toeing in line with the

pigeon's episode which even at the cost of its own life protected its

refugee.

 

 

......continued.

 

Ramanuja Dasan