Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 13.

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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 13.

 

 

Srimate Ramanujaya Nama:

Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam

 

shrImat kriShNa samAhvAya namO yAmunasUnavE ;

yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.

 

**13. na kAma kaluSham chittam mama tE pAdayOs sthitam.

kAmayE vaiShNavatvam tu sarva janmasu kEvalam. **

 

Meaning::-- --tE-- Your. --pAdayO:-- at the feet. --sthitam-- staying

fixed. --mama chittam-- my mind. --kAma kaluSham na-- is not turbid with

other desires. --sarva janmasu-- in all births. --vaiShNavatvam tu

kEvalam-- only the virtue of being a vaiShNava. --kAmayE-- I desire.

 

Introduction::-- (na kAma kaluSham ityAdi) By this shlokam is said that,

my goal is only the pleasure of obedience (pAratantryam) and dedication to

You alone. God asks " Earlier, paramapadam was the desired goal, then

there was the plea to eliminate the fear of samsAra, then not wanting any

of these things, only jnanam was prayed for as adequate, then not wanting

that jnanam too, only the manoratha or unfulfilled longing was prayed for,

now after sanctioning several births which delay the union with the final

goal, why is there a retraction of words and change desire at every step.

Is it not fair to decide correctly and ask for one single purushArtha?",

the reply is, "this evolution of prayers is not a retraction of words or

change of desires. For the purpose of serving You, I prayed for granting

parama padam which is a secluded place; I prayed to remove the fear of

samsAra since it is antagonistic for Your service; being impressed by Your

extreme enjoyability, I prayed for the jnAnam regarding Your svarUpa as

sufficient; I cherished even several births (though they would delay my

union with You) mainly because of the great sweetness of that jnanam (I

could spend my lives happily contemplating on that jnAnam); of course,

these are all coincidental. My main desire is still that pleasure of

pAratantryam or obedience to You, which I expressed at the beginning as

"namastE astu". Thus, the ultimate purushArtham is finalised.

 

Vyakhyanam::-- (tE pAdayO: sthitam me mana: na kAma kaluSham)

As You are an eternal master and are extremely enjoyable, my mind dwelling

on Your feet, does not become agitated by other personal desires as

purushArtham. As described in "jitam te pundarIkAkSha", You came near me

in my habitat, showed me Your face and generated great interest in You,

and so I am familiar with Your eternal lordship and extreme enjoyability.

 

(sthitam - samsthitam) establihed firmly. As cited in "yasyAsmi" (in

yajurbrAhmanam and SrirangarAjastavam-- To whom I am the belonging, I

shall not leave Him and go to other person) my servitude to You is not

something incidental but as in "guNair dAsyam upAgata:" ( Lakshmana and

Hanuman in Srimad Ramayanam) my servitude to You has come about owing to

Your beautful rUpa and svarUpa and therefore, my mind which has fallen for

You, will never again leave Your feet and drift towards other sense

objects (vishayAntaram).

 

(mama chittam) As in "en mananE" (tiruvAymozhi 1.1.1), the chetana

affectionately calls his mind which has benefited him a lot.

(vaiShNavatvam tu) The word 'tu' is for emphasis. VaiShNavatvam can mean

the pleasure of pAratantryam to God or the virtue of being cooperative to

the God. The phrases "Etam Anandamayam AtmAnam upasamkrAmati";

"anusancharan"; "yEna yEna dhAtA gachchati, tEna tEna saha gachchati -

chchAyA vA sattvam anugachchEt" from the vedAntas proclaim that

pAratantryam or obedience to Lord alone is the puruSahArtham. Even

Lakshmana said to PerumAL in Srimad Ramayanam "kuruShva mAm anucharam".

 

 

 

....contd

 

Ramanuja dasan