based on the vyakhyanam of Sri Periyavaccan Pillai
by Sri M.N. Ramanuja

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.