Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 10.

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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 10.

 

 

Srimate Ramanujaya Nama:

 

Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam

 

 

shrImat kriShNa samAhvAya namO yAmunasUnavE ;

 

yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.

 

 

**10. tvatpAda kamalAd anyan na mE janmAntarEShvapi

 

nimittam kushalasyAsti yEna gachchAmi sadgatim.**

 

 

Meaning::-- yEna --By which (means). --sadgatim -- good goal .

--gachchAmi-- I would attain. --tasya kushalasya-- for such means.

--nimittam-- causative initial good deed. --tvat pAdakamalAt anyat-- other

than thine lotus feet. --mE-- for me. --janmAntarEShu api na asti-- is not

there in any birth including present and future.

 

 

Introduction::-- (tvatpadakamalat etc) God says " Even though I am both

the means and goal, the samsAri has been facing away from me and

attaching himself to sense objects from times sans a beginning. If love

for Me, preceded by dislike for sense objects have to be born in him,

is'nt it necessary that he have some initial good deed in his account?

Is'nt it that once the adoration to me is born in him due to some initial

good deed, only then true knowledge will be born in him? Is'nt it that

from that true knowledge, discrimination of acceptable and eschewable

things is born in him? Is'nt it that then only the means for the

attainment of the goal preceded by avoidance of eschewable things becomes

desirable to him? Is'nt it thence that the attainment of the goal arises?

is'nt it necessary that the initial good deed that is the root cause of

all these must be done by him? ". In answer man says " that initial good

deed is Your feet alone; I have no other go". This shlokam reiterates the

previous idea that both the means and the goal are He Himself. The means

and the goal have been identified in the shlokams "tava charaNa dvandvam

vrajAmi" and "yOgAnAm paramAm siddhim paramam te padam vidu:".

 

 

vyakhyAnam::-- (tvat pAda kamalAt anyat kushalasya nimittam me nAsti)

For me, just as You alone are the goal as well as the means to attain it,

so also even the initial good deed for deserving it, is none other than

Your feet alone. When it was enough to say "tvat anyat kushalasya nimittam

me nAsti" (there is none other than You as the prerequisite good deed for

deserving You as the means) why use "pAda kamalam"? For, these two words

remind one of the goal and the means. The word 'kamala" reminds of the

enjoyability of the goal whereas the word "pAda" reminds of the means. In

the verse "charana dvandvam sharaNam vrajAmi" the feet have been

identified as the means.

 

(kushalasya nimittam) the initial good deed for obtaining the auspicious

means for attaining the goal. But, as stated in "bahUnAm janmanAm ante

jnAnavAn mAm prapadyate", the initial good deed is the knowledge of God,

being a result of good deeds of many births and finally leading to the

acceptance of the means. So how can we say as in "tvat pAda kamalAdanyat

nAsti" that there is no other initial good deed than Your own feet? Well,

(mE nAsti) even though I am ignorant, there is no go other than Your feet.

Why? Well, what is the effect of good deed? it is to steer and revert

one's soul, away from indulgence in pleasures of sound etc and arousing

love for God. And when that is done as explained in "jitante

pundarIkAkSha" by the beauty of the Lord, the initial good deed is also

His feet alone, as far as I am concerned.

 

(janmAntarEShvapi) What if, if one argues that even the reverting of a

soul by displaying God's beauty could be the consequence of some special

good deed done in some birth? Well, to revert a person who indulges deeply

in sense objects, there is no expectation of a good deed and so there is

no need for some good deed in some birth also. This concept is verily the

base for Alvar gracefully saying "en Aviyai naduve vanduyyak koLginra

nAthanai"

 

(yEna kushalEna sadgatim gachchAmi) sadgati means a very great unique

goal. That is, as in "yogAnAm paramAm siddhim paramam te padam vidu:" the

paramapadam. Hence the connection is "yena kushalena sadgatim gachchAmi,

tasya kushalasya nimittam janmAntareShvapi tvat pAda kamalAt anyat mE

nAsti". That cause, which would provide the means by which, I would attain

good goal, is none other than Your lotus feet, for me, even in other

births. In another interpretation, "yena upAyena sadgatim gachchAmi,

tasya sadgati rUpasya kushalasya hetu bhUtam, upAyam, janmAntareShvapi,

tvat pAdakamalAdanyat mE nAsti" meaning, by which means I would attain

good goal-- for that welfare in the form of sadgati, the causative means,

even in other births, there is none other than Your lotus feet, for me.

 

If the first shlokam is a summary, this verse explains, the word pUrvaja.

 

 

contd......

 

 

dasan

 

Ramanuja