Sri PVP Vyakhyanam of Prathama Jitante stotram shlokam 11

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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 11.

 

Srimate Ramanujaya Nama:

Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam

 

shrImat kriShNa samAhvAya namO yAmunasUnavE ;

yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.

 

**11. vijnAnam yadidam prAptam yadidam sthAnam Arjitam

janmAntarE(a)pi mE dEva! mA bhUt tasya parikShaya: **

 

Meaning::- --dEva-- My lord! --mE-- for me. --yat idam vijnAnam-- whatever

knowledge (that You alone are the means and the goal). --prAptam-- has

been obtained. --yat idam sthAnam-- whatever status ( regarding practical

adherance to that knowledge). --Arjitam-- has been earned by me. --tasya--

for them. --parikShaya:-- loss or reduction. --janmAntarE api-- even in

any other birth. --mA bhUt-- let not happen.

 

Introduction::- (vijnAnam etc) God says " Granted that We alone are

the means and the goal, and the sukritam or the good deed that is the

basis for getting them (prapya prapakangal), We being the means, what

should We do next?". The man says,"Well, if the knowledge that is

obtained and the firm adherance to that knowledge, remain with me without

depreciation, then I do neither aspire even to go to that paramapadam

described in *yOgAnAm paramAm siddhim paramam tE padam vidu:* nor do I

pray for retirement from this dreadful samsAra. That wish alone is

adequate for all times.

 

VyakhyAnam:: (vijnAnam) Distinguished knowledge. The knowledge that is

born regarding the greatest goal and greatest means. After all, among the

goals, there is nothing superior to attaining the god. Similarly, among

all the means, there is nothing that is superior to that ready means or the

siddhopAyam.

(yadidam jnAnam) This knowledge that is authenticated by the scriptures

and dwelling in the lotus of the heart. It is reputed in the Vedantas

that the goal and the means are both the Lord alone. In *Anandamaya:*

*rasO vai sa:* *sarvagandhas sarvarasa:* He is reputed as the Goal.

Starting with *yO brahmANam vidadhAti pUrvam* and till *mumukShurvai

sharaNam aham prapadyE* and *tasmAnnyAsamEShAm tapasAmatiriktam Ahu:* and

*EShahyEvAnanda yAti* He is reputed as the means.

(prAptam) Including even the class of people aspiring for benefits other

than God (prayOjanAntaraparar) and the class of people who are adherants

of other means (sAdhanAntaraniShThar), jnAna was provided by You for all

types of candidates.

(yadidam sthAnamArjitam) position means the status which means the

practical adherance to that jnAna. yadidam indicates that it is famous in

a different place and it is resident in the heart. It is said

**vyavasAyAt rutE brahman nAsAdayati tatparam** (Bharatam shAnti parvam).

Even AzhvAr said *nAgaNai mishai nambirAn sharaNE sharaN namakkenru* .

 

(Arjitam) The word prAptam is used with jnAnam since it is obtained by the

grace of God. But the word Arjitam goes with sthAnam or adhyavasAyam or

adherance here because adherance is something that can be obtained as a

puruShArtha by candidates who have special eligibility and that too by

soliciting the Lord. That is why adhyavasAyam has been said to have been

Arjitam or earned by one's effort.

 

(janmAntarE(a)pi) Even if this birth (life) comes to an end, the knowledge

and adherance should not get lost. If one asks "we are not aware of

anybody that would have this aspiration as puruShArtha. is'nt it?". Well,

then (mE) for me it is definitely a puruShArtha. Afterall, what a puruSha

aspires for is verily defined as puruShArtha. Then God says "In spite of

solicitors being there for this puruShArtha, it is not some thing We would

like to give as one". Well, (dEva) You must not treat me as other

samsAris, rollicking in this world. Afterall, they are subjects for Your

enjoyment of divine sport (lila rasam).

 

(tasya) its. Since jnAna and adhyavasAyam are unanimous, singular "tasya"

is used to denote both.

 

(parikShayO mA bhUt) The depreciation for jnAnam is forgetting. The

depreciation for adhyavasAyam is loss. This means that one requests that

there should be no forgetting and loss for jnAna and faith.

Notwithstanding, praying in the earlier shlokam to take one to

paramapadam, and soliciting to relieve one of the connection with this

dreadful samsAra, how could one be satisfied with just jnAna and

adhyavasAyam explained above? Well that is because this jnAna and

adhyavasAyam or adherance per se are so sweet and thrill us. Afterall, it

was simply the gratitude to (Namm)AzhvAr for his gracious help, that made

Madhurakavi say "tEvu maRRaRiyEn". In comparison with samsAris, the

jnAna and adhyavasAyam per se are verily like the destination of the

liberated souls. This concept was verily the inspiration for AzhvAr to

write "mElAl pirappinmai peRRu adikkILk kuRREvalanRu maRappinmai yAn

vEnDum mADu" in periya tiruvandAdi-58. If the first shlokam is the gist

then this stands to remind one of the word "namastE".

 

.....contd.

 

Adiyen Ramanuja dasan

Ramanuja