Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 7.

[Guest guest]

Srimate Ramanujaya Nama:

 

Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam

 

 

shrImat kriShNa samAhvAya namO yAmunasUnavE ;

 

yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.

 

 

7* kAryANAm kAraNam pUrvam vachasAm vAchyamuttamam.

 

yOgAnAm paramAm siddhim paramam tE padam vidu: *

 

 

Meaning:: --kAryaNAm -- for all the things that are the effects. --pUrvam

kAraNam-- as the original cause. --vachasAm-- for all the spoken words.

--uttamam vAchyam-- as the ultimate target or the best implication.

--yOgAnAm-- for all the yOgas. --paramAm siddhim-- as the supreme goal.

--tE-- Your. --paramam padam-- divine feet. --vidu:-- (the elders)

understood.

 

 

Introduction:: (kAryANAm kAraNam etc) Having recalled the jnAna and shakti

mentioned in the previous shlokam, this shlokam says that I should be

admitted into paramapadam which is created by His shakti and which

is favourable for enjoyment of God, . Sri Bhattar used to interpret

that He is a fit refuge who can bestow the land that is accessible to the

muktas or the liberated. The other scholars used to opine that this

shlokam says that one should attain the divine feet of God.

 

 

vyAkhAnam:: (kAryANAm kAraNam purvam) This excludes the mutual cause and

effect relationships. As in "pradhAna pumsOrajayO: kAraNam kAryabhUtayO:"

even the prakriti and puruSha, in relation to the God, become His effects

only. As in "yata: prasUtA jagata: prasUtI toyEna jIvAn visasarja

bhUmyAm", the secondary causes prakriti and puruSha in turn caused 'mahat'

'ahankAra' etc. From them followed the 'anDams' or the galaxies. From the

brahmA who resides in that 'anDam' as the cause, came the four types of

creatures like devas etc, and their enjoyables, enjoying implements and

the enjoying places (bhogya bhogopakaraNa bhogasthAna). Thus, for all the

multitude of secondary and tertiary causes, the sarveshvara stands as the

primary cause.

 

(kAryANAm kAraNam) when this is interpreted to mean a special place

(paramapadam) instead of feet, then just as prakriti is an eternal

qualification for the God, and therefore it was named as the cause of the

universe, so also, paramapadam being His eternal qualification, and

existing earlier, can be indicated as the primary cause. This states the

eternality of the paramapadam. This is seen from quotations like

"tadakSharE paramE vyOman" and "kalangAp peru naharam".

 

 

(vachasAm vAchyam uttamam) For all the words that are laukikam (worldly)

and vaidikam (religious and ritualistic) the prime indication is the God.

Consider quotations like "anEna jIvEnAtmanA anupravishya nAmarUpE

vyAkaravANi", "tatsrushTvA tadEvAnuprAvishat", "satyanchAnritancha

satyamabhavat" for supporting this. The brahmasUtram "charAchara

vyapAshrayastu syAttadvyapadEshO bhAkta: tadbhAva bhAvitvAt" also says

that God alone is the primary indication of all words. Therefore, among

the created things, including the various worshippable gods, including the

worshipper human beings and including all the fauna and flora (tiryak

sthAvara) which are the worshipping implements, the God resides as the

in-dwelling divine soul.

 

When (vachasAm vAchyamuttamam) is taken to point to a place, then it

indicates the greatness and primordealness of the paramapadam as seen in

"paramE vyOman" and "tani yulaku".

 

(yogAnam paramAm siddhim) Yogas like jnAnayoga bhaktiyoga etc are also

employed as means for liberation. It is distinct from the "liberation from

samsara" which is bestowed by the grace of the Lord Himself as seen in

"tvAmEva sharaNam prApya nistaranti manIShiNa:". This points to the divine

feet which are unlimitedly enjoyable. Besides, the place is also

unlimitedly enjoyable as in "nalam antamilladOr nAdu".

 

(tE paramam padam) The feet and/or the abode of incomparable enjoyability

(niratishaya bhogyam) of that Lord who is the cause of all, who is

indicated by all words, and who is attainable by all the means is meant by

the word "paramam padam".

 

(vidu:) people who excelled in knowledge, have understood so. Those who

have understood that there exists a land which is eternal, superior to

prakriti, and is excessively enjoyable, and that in that land, as in

"shriyA sArdham jagatpati: ...AstE", He resides with an excellent,

magnificent, special form, are really knowers of everything that is to

be known, and have verily grasped, as a fruit on hand, the summary purport

of all vedantas. Seeing the smallness of an aspirant and His own

autocracy (svAtantryam), He bestows without being asked for, the

specialities of this world in order to allow him to go there (paramapadam)

after knowing his intentions. As an example, if one has a lemon in his

hand and another extols the virtues of that lemon, then the first one, if

he were liberal, would give away that lemon to the other, knowing his

intentions.

 

If the frst slokam is the summary, then this slokam is the

description of the word "mahApuruSha".

 

 

......contd.

 

 

Adiyen Ramanuja dasan

 

Ramanuja