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Sri PVP vyakhyanam of Prathama Jitante stotram shlokam 13.

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M.N.Ramanuja • December 9, 2002 


          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





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