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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 6.

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M.N.Ramanuja • October 9, 2002 


Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 6.


		Srimate Ramanujaya Nama:

               Sri PeriyaVachchan Pillai tiruvadigaLE sharaNam 


              shrImat kriShNa samAhvAya namO yAmunasUnavE ;

            yatkaTAkShaika lakShyANAm sulabha: shrIdhara: sadA.


6* naiva kimchit parOkSham tE pratyakShO(a)si na kasyachit;

     naiva kimchidasiddham tE  na cha siddhO(a)si kasyachit **



Meaning::  --tE-- for You . --parOkSham-- beyond the scope of Your sight. 
--na kimchit-- not anything (is) . --kasyachit-- To anybody. -- 
pratyakSha:-- visible to the eyes. --na asi-- You are not. -- tE-- To You. 
--asiddham-- impossible. na kimchit-- nothing (is). --kasyachit-- For 
anybody. --siddha:-- attainable. --na asi-- You are not. 


Introduction:: (naiva kimchit etc) . Even if according to "Ekastvamasi" He 
has Overlordship and accessibility conducive to creatorship of the 
universe, and even if according to the previous shlokam, He possesses 
vAtsalya (affection to 'calf') and saushIlya (good-naturedness) as 
evidenced by His placing Himself and His assets at the disposal of the 
refugees, He would not be a suitable refuge if He lacked jnAna and shakti 
etc. Hence, this shlokam deals with His jnAnam and shakti. The qualities 
expressed in the previous verses validate Him only as a fit ground as an 
object of adoration;  but for success in getting the desired fruits, jnAna 
and shakti, verily become necessary.


Vyakhyanam::  (naiva kimchit parOkSham tE) there is nothing that is beyond 
the gamut  of Your vision. As in "yassarvajnas sarvavit" and "svAbhAvikI 
jnana bala kriyA cha" He is omniscient and His knowledge is intrinsic. As 
in "yO vEtti yugapat sarvam pratyakShENa sadA svata:", He is informed of  
everything directly before His eyes, simultaneously and by Himself without 
the help of any media.   For such a God, is it necessary, on my part to 
prayerfully report with my mouth explicitly, the real nature of my 
spiritual characteristic, the nature of the goal appropriate to my 
spiritual characteristic, that the impediment to reach the goal is my 
involvement with the prakriti or Nature, that there is not a category of 
hell to which I was not admitted owing to my merger with Prakriti, and  
that there is not a category of womb that I have not entered into?  
Besides, after all what I can say is woefully constrained by my limited 
knowledge.  Is there anybody else other than You, that is habituated to my 
long history of sinful omissions and commissions in the flood of time 
beginning with the creation, that is fully familiar with me? besides, is 
there any one else knowing about me that knows how to report in the proper 
method? Just as I am not knowledgeable about these things, so also, there 
is nothing that You are unaware of.

 

(kasyachit na pratyakShO(a)si). As in "na sandrishE tiSThati rUpamasya na 
chakShuShA pashyati kashchana Enam" You are not visible to anybody. In 
several ways, the shruti too establishes your imperciptible nature. Such 
being You, You become visible when You appear on the spot and show 
Yourself as when You intervened to defend that elephant or as when You 
incarnate and show Yourself. Even that Azhvar who was graced with good 
knowledge uprooting ignorance, who said "vAshattadam pOl varuvAnE oru nAL 
kANa vArAyE", did only desire to see Him; he did not put any effort to see 
Him. Even ALavandAr exclaimed "kadA nu sAkShAt karavANi chakShuShA". 

(tE asiddham na kimchidEva)  As in "parA(a)sya shaktir vividhaiva 
shrUyatE"  for You the omnipotent God, in the aspect of protecting the 
refugees, is there something for You that cannot be done or that is 
unprecedented that You would want to throw your spanner in despair? Just 
by mental decision anything and everything gets done. As in " sanjIvayan 
api mritam sutam uttarAyA:, sAndIpinEshchiramritam sutamAnayamshcha, 
dhAmnO nijAt dvijasutAn punarAnayanvA, svAm Eva tAm tanumahO 
kathamAnayastvam ? " You who can materialize and realize so many 
unprecedented events, can easily disband my status of nityasamsAri and 
recruit me among the nityasUris!  

(kasyachit na siddhO(a)si)  You are not attainable or accessible to 
anybody by his own efforts.  Even if one is 'kritakritya' and has done 
everything that is specified to be done to attain You, he has to wait as 
in "nayAmi paramAm gatim" in expectation of the ultimate step to be taken 
by You. Thus the jnAna and shakti that can lead to my liberation are with 
You only!  All others except You are absolutely ignorant and impotent. You 
alone have the eyes and legs. All others except You are absolutely blind 
and lame. What then is the purpose and capability of  jnAna and shakti of 
a chetana?  initially, his jnAna serves in upAyasvIkAram or acceptance of 
means, and shakti is harnessed in the daily reiteration of the acceptance 
in doing His service to the lord. These jnAna and shakti are both used in 
bhogam or enjoyment also. This means to say that, -- just by the 
upAyasvIkaram of the chetana, taking his word for it, if You, based on the 
longstanding relationship with the chetana, do not protect  him, then it 
will be a slur on Your fair name. In the duty of deliverance and 
protection, the jnAna and shakti of God are the sustaining principles. 
Jeeyar used to point out by his grace, " Not the attainment of Ishvara to 
Atma; but the attaiment of Atma to Ishvara, is but the actual meaning of  
recall "ninaivu"!! That is, it is more a lord's pleasure to gain an Atma 
or chetana, than vice versa. The shruti, "ahamannam" supports the same 
meaning. As in the shruti, "annAda:", the enjoyership of the chetana is 
limited to accepting as his purushArtha or fruition of desire, on seeing 
the pleasure on the face of the Lord on obtaining him (chetana jeevatma) 
after a long time.

If the first shlokam is the summary, then this shlokam is the meaning of 
the word "jitante" in detail. 


.....contd.


Adiyen dasan

Ramanuja

        



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