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Sri PVP Vyakhyanam of Prathama Jitante stotram shlokam 11

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M.N.Ramanuja • November 22, 2002 


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   







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