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Prathama Jitanta Slokam 2 (PVP vyakhyanam)

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M.N.Ramanuja • September 6, 2002 


                       Srimate  Ramanujaya  Nama:


        Sri PeriyavachchAn Pillai's commentary on Jitante stotram.

                 Prathama JitantA stotram  slokam 2
 

2> devAnAm dAnavAnAm cha sAmAnyam adhideivatam

   sarvadA charaNa dvandvam vrajAmi sharaNam tava.


Meaning: devAnam -- for those having devotion to Vishnu . dAnavAnAm cha -- 
and for those without devotion to God . sarvadA -- always . sAmAnyam 
adhideivatam -- equally accessible for surrender . tava -- your . 
charaNadvandvam -- the pair of feet . sharaNam -- as my means to reach the 
goal . vrajAmi  -- I determine . 


Introduction :--  In the previous sloka, he determines the goal and 
implements the means in order to attain it. He set sight on the best goal 
of all goals and employs the best means available. In this world which is 
replete with those whose only aim is procuring son, cattle and eatables, 
those who only cherish  getting heaven by praying to gods as the  
accomplishment, those who suurendering to Ishvara, expect to obtain 
designations of Indra and others, it is hard to come by even one person 
whose cherished credo is to involve in uninterrupted service at the feet 
of the Lord who is the supreme of all, possessing all auspicious 
qualities, and who is the sovereign of both empires. As in "manuShyANAm 
sahasreShu" and "sa mahAtmA sudurlabha:" , such a person hardly exists 
even from the  standpoint of the Lord Himself.  Similarly, when 
considering the means, while some clinge to means like karmayoga etc, 
while some others clinge to God's names (as in  'kim japan muchyatE jantur 
janma samsAra bandhanAt'), while some resort to special locations (as in 
'dEshO ayam sarvakAmadhuk') and so on thus there are numerous means in 
correspondence with the diverse mentalities of different groups of people. 
However, in this samsAra, it is rare to find one resorting to so easy and 
unhazardous a means as siddhopayam.  This is concerned with  such a 
siddhopayam. If it is intended to comment on dvaya, then why start with 
determining the prApya? It is because, it is on account of the prApya that 
the interest in it is roused and other things followed. Hence, first the 
determination of the  prApya  and then the acceptance of an appropriate 
means to reach it.


Commentary:-- There is no eligibility constraint for the acceptance of 
this means. dEvas and dAnavAs are equally eligible. devas are defined as 
those who are classified as favourable to the Master (God). dAnavAs are 
those classified as unfavourably disposed to God. "dvow bhUta sargow 
lokesmin daiva Asura Eva cha"  the whole creation is classified into daiva 
and Asura prakritis.  "sAmAnyam adhidaivatam charaNa dvandvam" -- the pair 
of feet that is common to all . Not that it is common to all by virtue of 
relationship but by virtue of equal accessibility by all. How? when they 
are opposed to God, He considers them as unfavourable to the devotees and 
does away with them. cf "avuNarkenRum shalam purindu angaruLillAttanmaiyALan".
 Hence, the pair of His feet like Sunshine is for everyone to feel possessive 
about and to surrender to, for everyone irrespective of  lowness  by birth 
character and conduct or highness  by virtue of the same. Afterall, it was 
accessible to Vibheeshana who had eaten the alms thrown by Ravana and 
justifyingly said "sarvaloka sharaNyAya rAghavAya". The word of the Lord 
who is sharaNya is "samOham sarvabhUtEshu". He becomes highly sorrowful 
when people are in distress.  "vyasanEShu manuShyANAm". The people are 
symbolic of everyone that can surrender to Him. When it comes to the event 
of surrendering He says "yadi vA rAvaNa: svayam". "ellA ulakum tozhum  
AdimUrti " and "podu ninRa ponnam kazhal" said  nammAzhvar. (sarvadA) even 
in the event of opposition, the tiruvadis eagerly await one's desire for 
protection. cf " pApAnAm va shubhAnAm vA ... kAryam karuNam AryENa.." This 
verily is the purport for the "anAlochita vishEShA...loka sharaNya". 

(charaNadvandvam) points out the beauty of the twinness of the pair of 
feet. They double up as best means for the goal and again as the object of 
adoration after attaining the goal. (sharaNam vrajAmi) I accept as the 
means. The afore-mentioned  common acceptability and accessibility by all 
is regarding this siddhopayam. The other kinds of means (sAdhanAntaram) 
are however  licensed only to those with specified qualifications. The 
meaning of vraj-gatow which is - to go - is here intended to mean mental 
determination. This means that it is not necessary to physically be next 
to God and hold His feet. It is enough to set  off with a constant idea of 
holding His feet. Even AchAryas are fond of this point of the present 
tense used in 'vrajAmi'. This point is also in accordance with "sakridEva 
prapannAya ". The first or one surrendering is done to fix the target for 
commitment. And because of the interest in or fondness for  the prApya, 
further prapattis are repeated until reaching or attaining the goal 
(prapya). Just as mere taking the paddy or rice does not constitute a yAga 
or a sacrifice or even a small part of the sacrifice, so also accepting 
the feet as means for reaching the prApya, does not constitute the means. 
It is just a qualification for the surrendering incumbent.  (tava) 
"apyaham jIvitam jahyAm" and "kapOtO vAnara shrEShTha,. kim punar madvidhO 
jana:". I accept the feet of the God who declared toeing in line with the 
pigeon's episode which even at the cost of its own life protected its 
refugee.     


.....continued.

Ramanuja Dasan



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