Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 6.

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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 6.

 

 

Srimate Ramanujaya Nama:

 

Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam

 

 

shrImat kriShNa samAhvAya namO yAmunasUnavE ;

 

yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.

 

 

6* naiva kimchit parOkSham tE pratyakShO(a)si na kasyachit;

 

naiva kimchidasiddham tE na cha siddhO(a)si kasyachit **

 

 

 

Meaning:: --tE-- for You . --parOkSham-- beyond the scope of Your sight.

--na kimchit-- not anything (is) . --kasyachit-- To anybody. --

pratyakSha:-- visible to the eyes. --na asi-- You are not. -- tE-- To You.

--asiddham-- impossible. na kimchit-- nothing (is). --kasyachit-- For

anybody. --siddha:-- attainable. --na asi-- You are not.

 

 

Introduction:: (naiva kimchit etc) . Even if according to "Ekastvamasi" He

has Overlordship and accessibility conducive to creatorship of the

universe, and even if according to the previous shlokam, He possesses

vAtsalya (affection to 'calf') and saushIlya (good-naturedness) as

evidenced by His placing Himself and His assets at the disposal of the

refugees, He would not be a suitable refuge if He lacked jnAna and shakti

etc. Hence, this shlokam deals with His jnAnam and shakti. The qualities

expressed in the previous verses validate Him only as a fit ground as an

object of adoration; but for success in getting the desired fruits, jnAna

and shakti, verily become necessary.

 

 

Vyakhyanam:: (naiva kimchit parOkSham tE) there is nothing that is beyond

the gamut of Your vision. As in "yassarvajnas sarvavit" and "svAbhAvikI

jnana bala kriyA cha" He is omniscient and His knowledge is intrinsic. As

in "yO vEtti yugapat sarvam pratyakShENa sadA svata:", He is informed of

everything directly before His eyes, simultaneously and by Himself without

the help of any media. For such a God, is it necessary, on my part to

prayerfully report with my mouth explicitly, the real nature of my

spiritual characteristic, the nature of the goal appropriate to my

spiritual characteristic, that the impediment to reach the goal is my

involvement with the prakriti or Nature, that there is not a category of

hell to which I was not admitted owing to my merger with Prakriti, and

that there is not a category of womb that I have not entered into?

Besides, after all what I can say is woefully constrained by my limited

knowledge. Is there anybody else other than You, that is habituated to my

long history of sinful omissions and commissions in the flood of time

beginning with the creation, that is fully familiar with me? besides, is

there any one else knowing about me that knows how to report in the proper

method? Just as I am not knowledgeable about these things, so also, there

is nothing that You are unaware of.

 

 

 

(kasyachit na pratyakShO(a)si). As in "na sandrishE tiSThati rUpamasya na

chakShuShA pashyati kashchana Enam" You are not visible to anybody. In

several ways, the shruti too establishes your imperciptible nature. Such

being You, You become visible when You appear on the spot and show

Yourself as when You intervened to defend that elephant or as when You

incarnate and show Yourself. Even that Azhvar who was graced with good

knowledge uprooting ignorance, who said "vAshattadam pOl varuvAnE oru nAL

kANa vArAyE", did only desire to see Him; he did not put any effort to see

Him. Even ALavandAr exclaimed "kadA nu sAkShAt karavANi chakShuShA".

 

(tE asiddham na kimchidEva) As in "parA(a)sya shaktir vividhaiva

shrUyatE" for You the omnipotent God, in the aspect of protecting the

refugees, is there something for You that cannot be done or that is

unprecedented that You would want to throw your spanner in despair? Just

by mental decision anything and everything gets done. As in " sanjIvayan

api mritam sutam uttarAyA:, sAndIpinEshchiramritam sutamAnayamshcha,

dhAmnO nijAt dvijasutAn punarAnayanvA, svAm Eva tAm tanumahO

kathamAnayastvam ? " You who can materialize and realize so many

unprecedented events, can easily disband my status of nityasamsAri and

recruit me among the nityasUris!

 

(kasyachit na siddhO(a)si) You are not attainable or accessible to

anybody by his own efforts. Even if one is 'kritakritya' and has done

everything that is specified to be done to attain You, he has to wait as

in "nayAmi paramAm gatim" in expectation of the ultimate step to be taken

by You. Thus the jnAna and shakti that can lead to my liberation are with

You only! All others except You are absolutely ignorant and impotent. You

alone have the eyes and legs. All others except You are absolutely blind

and lame. What then is the purpose and capability of jnAna and shakti of

a chetana? initially, his jnAna serves in upAyasvIkAram or acceptance of

means, and shakti is harnessed in the daily reiteration of the acceptance

in doing His service to the lord. These jnAna and shakti are both used in

bhogam or enjoyment also. This means to say that, -- just by the

upAyasvIkaram of the chetana, taking his word for it, if You, based on the

longstanding relationship with the chetana, do not protect him, then it

will be a slur on Your fair name. In the duty of deliverance and

protection, the jnAna and shakti of God are the sustaining principles.

Jeeyar used to point out by his grace, " Not the attainment of Ishvara to

Atma; but the attaiment of Atma to Ishvara, is but the actual meaning of

recall "ninaivu"!! That is, it is more a lord's pleasure to gain an Atma

or chetana, than vice versa. The shruti, "ahamannam" supports the same

meaning. As in the shruti, "annAda:", the enjoyership of the chetana is

limited to accepting as his purushArtha or fruition of desire, on seeing

the pleasure on the face of the Lord on obtaining him (chetana jeevatma)

after a long time.

 

If the first shlokam is the summary, then this shlokam is the meaning of

the word "jitante" in detail.

 

 

......contd.

 

 

Adiyen dasan

 

Ramanuja