Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 9.

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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 9.

 

Srimate Ramanujaya Nama:

 

Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam

 

 

shrImat kriShNa samAhvAya namO yAmunasUnavE ;

 

yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.

 

 

**9. kAlEShvapi cha sarvEShu dikShu sarvAsu chAchyuta

 

sharIrE cha gatau chApi vartatE mE mahadbhayam. **

 

 

Meaning:: --achyuta-- one who does not let his devotees slip off.

--sarvEShu kAlEShu api cha-- in all auspicious times too. -- sarvAsu

dikShu cha-- in the auspicious places in all directions. -- sharIrE cha--

in this body too (that is a tool for doing dharma). --gatau api cha-- in

the migration into other bodies too. --mE-- for me. --mahat bhayam--

great fear. --vartatE-- there is.

 

 

Introduction:: (kAlEShvapi cha etc.) God says "can you say 'I have no

other go'; after having provided various means, through scriptural

procedures, of uplifting the soul, on top of that, have We not provided

you with various auspicious times and auspicious places for eliminating

all sins by simple actions? can you say that you are not aware of any

other means? ". In answer, man says " I am not denying the existence

of other means. But I being an eternal samsAri, my initial status also

goes from worse to worse, if I keep employing various other means ".

>From this, it is understood, that the adoption of the ready means (god)

(siddhOpAya parigraham) is imperatively preceded by the renouncement of

all other means (upAyAntara parityAga pUrvakam Ayirukkum). One Who is thus

a stand-alone and self-sufficient means, alone can verily, become a

refuge-provider (sharanyan AvAn).

 

 

VyAkhAnam:: (kAlEShvapi cha) in the meritorious summer and winter

solstices (dakshinAyana and uttarAyana) and vernal and autumnal equinoxes

(mESha viShu and tulA viShu punyakAlams) and exceptionally meritorious

ardhOdaya and other punyakAlams etc. That is, great sin-eliminating powers

have been attached to sethu visit and bathing and gifts at sangamas

(confluences) in these punyakAlams. As said in "kritaghnOpi vishuddhyati"

and "gOghnE chaiva surApE cha chorE bhagnavratE tathA. niShkritir vihitA

sadbhi: kritaghnE nAsti niShkriti: ", even the sin of an ungrateful person

which has no prescribed atonement, will be removed by good deeds in such

auspicious times.

 

 

(sarvEShvapi) "ashvattham sindhurAjam cha sadA sEvEta na sprishEt.

mandavArE sprishEt pUrvam aparam parvaNi sprishEt" thus having no

prohibitions like not touching the sea in non-parva times (amAvasya and

pUrnimA= parva), it includes all tIrthams like Ganga etc which have no

time bars for visiting and touching.

 

 

(dikShu) apart from the above, as in "dEshoyam sarva kAmadhuk" sacred

places that are sanctifying initially, then becoming instrumental for

attaining God and then also becoming enjoyable like punya deshams etc are

all clubbed under this. Verily it is said "mathurA nAma nagarI punyA

pApaharI shubhA".

 

 

(sarvAsu cha) By this are indicated all places other than those where the

God incarnated at one time or the other, like sAlagrAma mandala etc, where

God is invariably ever present.

 

 

(sharIrE cha) The body that was provided to me as in "sharIram Adyam

khalu dharma sAdhanam" and "vichitrA dEhasampatti: IshvarAya nivEditum"

for exercising the various means (upAya anuShThAnam) in the above

mentioned places, has in my case become futile for me.

 

 

(gatau cha) As in "svadharmE nidhanam shrEya: paradharmO bhayAvaha:"

while exercising the sAdhanas or implements of the various means, if death

occurs, then one gets another embodiment but even that migration to

another body is futile for me by not yielding the aspired fruit. (gatau)

in the migration to another body. (api) this word could imply other

exercisable means like karma jnAna and bhakti; it could also imply the

collective migrated bodies of the previous births. Just like so many of my

previous embodiments went waste, so also the present body also is a waste.

 

 

(mE mahad bhayam) not only that they went futile, but also fear exists in

me regarding the exercisable upAyas like karmayoga etc., that are

available in each embodiment. But why should fear exist? Because, having

earlier accepted Your feet only as the means, and now deviating to

exercise other means, I stand to lose even Your compassion and sympathy

and thus those other means that are beckoning me are terrifying to me. But

why should a compatible means cause fear? Because, the first accepted or

adopted means does not endure other means. As in "tvAmEva sharanam prApya"

I had adopted only You as the means, verily. BhagavadGeeta also said

"tamEva sharaNam gachcha". Even the refuge-provider (sharanya) said

"mAmEkam sharaNam vraja".

 

 

(mahad bhayam vartatE) This fear is not of comparable measure as the

lesser fear of samsAra mentioned in the previous shlokam. It is inferred

that the fear arising out of indulging in other objects or subjects is

not as great as the fear arising out of indulging in or exercising other

means or implements. (vishayAntara prAvaNyattAl vanda bhayattaLavanrirE

sAdhanAntara prAvaNyattAl vanda bhayam!) For, for atoning the sin and

removing the fear arising from indulgence in other objects of human

aspiration, one can count on the pity and grace of God. But the sin of

adopting other means or tools, alienates us even from that grace or pity!

 

 

(achyuta) But alas, Your name "achyuta" arose because of Your nature of

not leaving in the lurch, even those that have alienated from Your grace

and thus have lost all means of redemption. "yasmAt prAptA: na chyavantE

sa: achyuta:" is verily the interpretation for "achyuta". He is achyuta

from Whom those who surrender are not dropped out. Afterall, thou art one

that did not ditch that woman in such circumstances, who yelling

"dvArakAnilayA achyuta" threw both her hands off in resignation! Arjuna

once told "tvat prasAdAt mayA achyuta" !

 

 

If the first shlokam is a summary, this shlokam serves the word "namastE"

as even that surrender is done after abandoning all other means.

 

 

----contd

 

 

Adiyen Ramanuja dasan

 

Ramanuja