part15

Stanza 76

bhootaavaaso vaasudevah sarvaasunilayo-analah
darpahaa darpado dripto durdharo-athaaparaajitah.

708. Bhootaavaasah –“The very dwelling place of the Great Elements.” “Since the Beings (Elements) dwell in You, You are called ‘Bhootaavaasa,’ “ so says Harivamsa. Bhagavaan Himself says in the Geeta: “I am the Source of all Creation.”  Therefore He is also called the ‘Bhootayoni.’

709. Vaasu-devah -One who envelops the world with His Maayaa-powers of veiling and agitations. The Lord discloses: “I pervade the whole world with My Glory, as the Sun with its rays.”

710. Sarvaasu-nilayah –“The Abode of all Life-Energies.” One who is the very Substratum for the life and existence of all creatures. He is the Self, the Life in all of us-therefore, He is the very support for the Praana in each living creature.

711. Analah –“One who is unlimited wealth, power and Glory.” There is no boundary for his Glories – there is no limit for his greatness, and All-pervasive. ‘Of my Divine Glories there is no end’, Bhagavan Himself reveals to Arjuna.

712. Darpahaa –“The Destroyer of the pride in evil-minded people.” Easily He curbed the pride of Indra and others by lifting the mountain and protecting the cows of the Yamuna banks.

713. Darpadah –“One who gives pride to the righteous,”- meaning, one who creates in the Good an Anxious urge to be the best among the righteous and virtuous. This pride is their protection from compromising in even in a small way in any act. This is a positive ‘pride’ of the higher order. There is also a reading of A-darpadah when the meaning would be: “One who never allows his devotees to become proud.” In this way, devotees would totally surrender unto him all their virtues, acting on purely as His agents, are feed by him from bondage of spiritual pride. For such pride, resulting from a preponderance of Sattva guna and sense of doership, would make them vain-glorious of their goodness.

714. Driptah –One who is ever drunk with the infinite Bliss of his own essential nature as Sat-chit-Ananda.

715. Durdharah –the object of contemplation which is indeed very difficult to attain: -the one who is realized by yogis through radios process of intense, single pointed contemplation. Lord Krishna in Bhagavad Geeta admits: “Greater in their trouble whose minds are set on the unmanifest; for the goal, the unmanifested, is very hard for the embodied to reach.”

716. A-paraa-jitah –“The Unvanquished.” “Never-Conquered” is the Glory of the self, for, conquering is of ‘objects’; the ‘subject’ can be conquered. This, being the reality in all, the senses, mind, etc., including the faculties (Devas) can never reach or conquer him. Even when the mighty senses and the terrible Asuras fight against it, still this over whelming powers of desires and passions can never vanquish the self, the divine Narayana.

Stanza 77

visvamoortirmahaamoortirdeeptamoortiramoorimaan
anekamoortiravyaktah satamoortih sataananah.

717. Visvamoortih –“Of the form of the entire universe.” Lord as the total – created, so his form is called Visvaroopa. The total gross form of the universe to be gather represents his gross-form-divine.

718. Mahaa-moortih –the great form divine of the lord as he reclines upon the sesha couch as the very support for the creator to bring into existence the universe of the forms and plurality. The entire universe and the creator of the universe are but an aspect of Sree Narayana, the Supreme Self.

719. Deepta-moortih –“Of the Resplendent Form.” As Consciousness, He is never bright and fully effulgent illuming all experiences at all times. Sanjaya reports: “If the splendour of a thousand Suns were to blaze out at once in the sky, that would be like the splendour of that Mighty Being.”

720. A-Moortimaan –“Having no Form.” Though He is described above as Deepta-moorti: “of the resplendent Form”; Mahaa-moorti: “of great form”; Visva-moorti: “of the universal-Form” – He has, in reality, “No-Form”; A-moortimaan. He pervades all, but nothing limits Him. The limited alone has a form-the unlimited, like  ‘Space’, has no form. The Infinite Brahman being so subtle. “Subtler than the subtlest.” Sree Narayana as the Self-in-all, allows everything to remain in Him, but He is not conditioned by anyone of them. ever.

721. Aneka-moortih –“Multi-Formed”: One Who Himself has become the world of varieties of Forms -Who has Himself taken the various Incarnations in order to help the world of beings to evolve quicker and fuller.

722. Avyaktah –“Unmanifest.” Things are called manifest when they can be perceived by the sense- organs. As the Self. The Consciousness in us. Sree Hari is the very faculty of seeing. Hearing, smelling, tasting and touching in the five sense-organs. He being, thus, the very subject. He cannot at the same time be the object of the sense-organs. Hence. He cannot be defined or described.

723. Sata-moortih –“Of Myriad-Forms”: even though Consciousness, like Light, has no form of its own, all thought and the thought-projected world of infinite forms are all illumined by the Supreme. Therefore, the Self, functioning through the fluctuations of the restless mind “creates” the illusion of forms-all those forms as His, just as all dream- forms are created by the waker’s mind only.

724, Sataananah –“Many-Faced”: because He is of the Universal-Form, all faces are His only. “Hands and feet everywhere, with heads and mouths everywhere, His ears everywhere, stands (The Lord). enveloping all”

Stanza 78

eko naikah savah kah kim yattatpadamanuttamam
lokabandhurlokanaatho maadhavo bhaktavatsalah.

725. Ekah –“The One. The One-without-a second.” As the Infinite is without any of the three distinctions, He, Sree Narayana, the Brahman, can only be the One without any otherness.

726. Naikah  -“The Many.” One who, though the One, yet plays in the bosom of all the living creatures. Just as we are one entity, but our thoughts are many, the Supreme Consciousness, Sree Narayana, though One, His reflections as ‘Jeevas’ play in all mind-intellect-equipments. Because He is thus seen to be manifested in the world of plurality, He is “Not One.” Again, “The One” is a definition, a quality. The Lord is Indefinable, quality-less (unqualified). Hence after making the student grasp that He is “The One,” where the pluralities are all merged, the teacher is immediately pointing out that He is “Not even One” For, to conceive “The One” is to conceive the Truth with our intellect-He is to be experienced on transcending the intellect. “The One” has a meaning only with reference to the many. “The One” is a relative statement. To show that the Infinite is to be “experienced” by the “becoming” and not by “knowing,” the teacher has negated “Not even One.” Sruti says “The Lord sports with many forms by His Maayaa.”

727. Savah  -“He Who is of the nature of the Sava-Sacrifice.” The sacrifice in which the Soma juice is squeezed out is called Sava.

728. Kah –“Happiness.” One who is of the Nature of Bliss. Since He transcends the body-mind-intellect-equipments, which are the seats of sorrow, in Him there can be only Bliss. Or Kah means a question: He Who is ever a “question without an answer” to the human intellect-He who can be experienced only on transcending the intellect and not apprehended through intellection.

729 Kim –“What.” Since the Lord is the final Goal to be reached, Ho is the On, Who is to be enquired into or diligently sought through constant questioning upon What is His Nature Also because the Truth is realised through this process of enquiry and discrimination-the final Goal of all “What” enquiring-the Lord, is termed here a, “What,” (Kim).

730 Yat –“Which.” The pronoun “Yat” means “that which is self-existent” Hence in the Upanishad, we find the usage of this term frequently. It may also be noted that the pronoun “Which” (Yat) denotes an already existing object Thus the Self-existence of the Supreme Reality, independent of the existence and non-existence of things in the world is indicated when Lord Sree Hari is termed as “Which.”

731 Tat –“That.” The Supreme is indicated by this term in all the Upanishadic literature, and one of the Mahaavaakya is “That Thou Art” Here “That” means the Truth that is not comprehended now, but is to be apprehended through listening to the Teacher (Sravana), reflections upon what you have heard (Manana) and meditation (Nididhyaasanaa). In Geeta, Bhagavan says “Om Tat Sat” are the three designations of Brahman” Or again, the term Tat can mean, “That which expands all the world of plurality:”

732 Padam Anuttamam -“The Un-equalled Stare of perfection The Supreme State of Truth.” Lord Vishnu is the Way and the Goal and the very pilgrimage. “He than whom there is no Higher.”

733. Loka-bandhuh –“Friend of the World.” Everyone is inextricably bound to Him in His Love Infinite, and He is the Father to all. Since there is no well-wisher or friend dearer than one’s own Father, He is the One unfailing sure Friend of the world of beings and things. The Lord serves for the uplift of the world whenever the creatures come to suffer sorrows created by their own immoral negative ways.

734. Loka-naathah –“One Who is the “Lord” of the World,” or “One Who is ‘solicited’ by the world of beings for the fulfilment of all their desires and needs. Or it also means, “One Who ‘adds glory’ to the world. There are also interpretations for the term ‘Naath’ which express “ shines, praised by or loved by”: in all these different meanings, Sree Hari is described as the Lord of the World Lokanaatha.

735. Maadhavah –“One Who was born in the family of Madhu.” The Vaisaakha-month is called Maadhava- month because the Lord is the Spirit of Beauty behind the Spring and its regal lush.

736. Bhakta-vatsalah –“One Whose Love for the devotees knows no bounds.” He is ever merciful and endlessly kind towards His devotees.

Stanza 79

suvarnavarno hemaango varaangaschandanaangadee
veerahaa vishamah soonyo ghritaaseerachalaschalah.

737. Suvarna-varnah –“Golden Coloured” is Sree Narayana for He is, in the devotee, the pure Self; and in all, He is the very All-Illumining Pure Awareness. Mundaka Upanishad declares: “When the Seer sees Him of Golden- hue.” Upon witnessing the Self-Effulgent (Golden) Being, the seer’s realization is completely transforming, and “then that wise one, shaking off all deeds of merits and demerits, becomes stainless, and attains the supreme State of Equipoise.”

738. Hemaangah –“One who has limbs of Gold.” The description of the Lord functioning through the orb of the Sun is well-known: Hiranmaya-”of pure-golden- form.” Sruti mentions it: “This Golden Person seen in the disc of the Sun”…  This same Upanishad insists further that “Mind is Brahman” and the “Sun is Brahman.” Lord Hari, as the Infinite Brahman, plays in the Sun (Soorya-Narayana)- thus the term is most appropriate.

739. Varaangah –“With beautiful limbs.” Also, Vara can take the meaning “lovable,” therefore, Sree Narayana is described here as “One whose form (limbs) is supremely “lovable” to the yogi-of-devotion.”

740. Chandanaangadee -This is made up of two terms, “Joy-giving” (Chandana) and “armlets” (Angada). Thus the phrase means “One who has attractive armlets.” It can also be used as describing “One Who is smeared with the sandal.”

741. Veerahaa –“The destroyer of the valiant heroes”-in order to uphold righteousness, Lord Hari takes His Incarnations and destroys the intrepid and daring Asuras in battle. Again, it may be interpreted as One Who destroys the powerful and mighty forces of likes and dislikes-Dvandva -pairs of opposites, the hosts of our own negativities in our hearts.

742. Vishamah –“Unequalled.” Arjuna, in Bhagavad Geeta, estimates his experience of the Lord’s Cosmic Form and says: “None there exists who is equal to You; how can there be then another superior to You in the three worlds, O Being of unequalled power?”

743. Soonyah –“The Void.” Here Void means the total absence of (a) the equipments-of-experiences-the body-mind-intellect; (b) the fields-of-experiences-the objects- emotions-thoughts; (c) the experiencer-attitudes-the perceiver-feeler-thinker personality. In Brahman, the Pure Consciousness, all these three (a, b and c) are totally absent as the devotee of Hari transcends them all. So the Lord, in His Infinite Nature, is ‘without attributes;’ seemingly then, He is the “Void.” This is not “non-existence” of the Buddhists. This is Pure Existence without the object-emotion-thought world-the Self, Sree Narayana.

744. Ghritaaseeh –“One Who has no need for any good wishes from anyone.” The Infinite Lord, perfect and transcendental, has no need for any of the objects of the world to make Him complete since the state of incompleteness is indeed the springboard for all desires to gush forth. It can also mean one who has eaten away the ghee stolen from the cow-herds’ store-rooms in Brindavan.

745. Achalah –“The non-moving.” Either it can signify One Who never falls and therefore does not move away from His own Infinite nature, or it may mean that since the Lord is All-Pervading, He cannot move as there is no place where, at any time, He is not. He is Ever-Present everywhere.

746. Chalah –“Moving.” By the juxtaposition of these two opposite qualities, we are reminded that the apparent world of plurality that constitutes the realm of change is also nothing other than the immovable Atman interpreted through our personal equipments of experiences. Unconditioned by the body, mind and intellect, the Lord in His Infinitude is motionless, but as conditioned by the vehicles He apparently seems to move. We have already explained this relationship earlier. It is something like a traveller, though himself sleeping, is able to travel all the night since he is conditioned by the vehicle which carries him.

Stanza 80

amaanee maanado maanyo lokasvaamee trilokadhrik
sumedhaa medhajo dhanyah satyamedhah dharaadharah.

747. Amaanee –“One who has no false vanity.” Since He knows His own real divine nature, He has no false identifications with the equipments of not-Self such as the flesh, the emotions or the thoughts.

748. Maanadah -”One who gives, or causes, by His Maayaa the false identification with the body.” The Sanskrit term ‘maana’ can also mean ‘honour,’ and therefore, ‘maanadah’ can mean One who honours all His true devotees. The root ‘da’ in Sanskrit means ‘blasting’, and therefore, the same term can also mean one who blasts all false notions from the bosom of his devotees.

749. Maanyah –“One Who is to be honoured.” He is the most worshipful as He is the very material Cause for the world of plurality. Bhagavan Sankara says: “If he, who has realised the Supreme, is so blessed and to be honoured in this world,” how much more worshipful is the Lord who is the very substratum and support of the whole universe and by whom all are blessed and inspired to gain their experiences in the world of things and beings!

750. Lokasvaamee –“Lord of the Universe.” Here the word ‘loka’ in Sanskrit means ‘field-of-experience.’ The One Who is the Controller, Director, Who is the Lord and Governor of all fields-of-experiences of all living creatures, at all times, everywhere, is the Consciousness that illumines matter. Therefore, the term Loka-svaamee is extremely appropriate.

751. Thriloka-dhrik –“One Who is the support of all the three worlds.” Apart from the usual concept of the three worlds: heaven, earth and hell, there is a deeper import of the term ‘loka’. It should mean the three fields of experience constituted of waking, dream and deep sleep. Atman, the Self, as Consciousness, is the One that supports all these three states inasmuch as, without this kindling support of life in the bosom, it would be impossible for us to have any experience.

752. Sumedhaah –“One who has Pure Intelligence.” In fact, the term may denote a special power in the human intellect which is the capacity to remember and repeat what has been once experienced before. As such, the term indicates that the very nature of the Self is not a knowledge newly gained, but it is only a remembrance of the seeker’s own real nature, which the seeker in his earlier confusion had forgotten. So long as we have not invoked this great power of memory of our real nature, we shall continue to grope in our sorrows created by our misconception. On realising the Self, it is not that we gain anything new, but we re-discover our own essential Self. Naturally, therefore, with reference to our present forgetfulness, the ultimate goal is indicated by the pregnant term ‘Divine Memory Power.

753. Medha-jah –“Born out of sacrifices.” ‘Medha’ means sacrifices like Asvamedha Yajna. In such a sincere and great ritual, He is invoked and in His Pure Presence there in the sacrifice, we can say He is born. The Geeta meaning of ‘sacrifices’ (Yajna) is “a co-operative endeavor wherein: -we offer our capacity into a field of chosen work invoking in It the unmanifested Lord Who pours forth His blessings in terms of profit.” In this sense, when all the personality layers are offered in an act of total surrender, the spiritual experience of the Self is born. To the student of Vedanta, the term is rich in its suggestiveness.

754. Dhanyah –“Fortunate.” As He has no objects yet to be fulfilled, or any of His wishes not already fulfilled, He is indeed one who is utterly fulfilled. The state of the Self is an eternal state of total contentment.

755. Satyamedhah –“One whose intelligence never fails.” He is the supreme Power of Discrimination, never deluded by the finite world of appearances, but is, in all circumstances, ever rooted in the Truth that He alone is the world of multiplicity.

756. Dharaadharah –“The sole support of the earth.” The earth here stands for matter; and the very essence from which matter has come to express itself, both in its gross and subtle forms, is the Self, Narayana, and therefore, He is considered as the very substratum for the play of matter (earth). Geographically, the earth is supported by water. Water is supported by the atmospheric air and the atmospheric air by the space. The daring enquirer may still continue the question and investigate into the source of space. We know that the space is a concept which we experience in our intellect. All experiences of the intellect are established in Conscious- ness and, therefore, the ultimate support for the entire ‘world’ is the Supreme Narayana.

Stanza 81

tejovrisho dyutidharah

sarvasastrabhritaam varah
pragraho nigraho vyagro naikasringo gadaagrajah.

757. Tejo-vrishah –“One Who showers Radiance.” In the outer cosmos the Sun gives out heat and light, and because of this, rain and cultivation are possible-not directly because of the Sun, but due to the sum-total-result of an endless chain of cause-effect links. In the same way, He Who by His mere presence illumines the experiences of all living creatures with His Light, is Sree Narayana, the Self.

758. Dyutidharah -The term ‘Dyuti’ indicates the glow of beauty and strength in a form; thus the term means “One Who bears an Effulgent Form.” The expression also discloses that the seat of Pure Consciousness is described as “the Bearer of Radiance” for it is in the light of the Atman that creatures become aware of all their perceptions, emotions and thoughts.

759. Sarva-sastra-bhritaam-varah -“The best among those who wield weapons.” Since Sree Narayana is described in the Puranas as wielding the Discus (Sudarsana), it, being the greatest of all weapons, justifies this term. Also, the Lord never uses His weapon of annihilation indiscriminately-for He is ever supremely just. It is also significant that all destructions in nature are always ‘constructive destructions’, therefore the Lord’s Discus is itself called “the auspicious vision” (Sudarsana). In the maturity of one’s evolution when one becomes fit for one’s own inner unfoldment, slowly, but irresistibly the seeker can ever detect a secret hand that diligently cuts off all his connections with the outer world, and compels him to lean more and more on the higher. Our Puranic literature is replete with instances, and, without exception, in all of them Sree Narayana is described as using His weapon to destroy the devilish-and to give him Moksha! –“the Auspicious Vision”: Su-darsana. Others, when they employ their weapons of destruction, the result invariably end in a sad ‘destructive destruction’, and, therefore, to invoke Him as “the best among those who wield weapons” is most significant for a seeker.

760. Pragrahah  -One who is the sole receiver of all the worship of every devotee, irrespective of his creed or race, or his location in the world, at all times. The devotee may invoke the spiritual presence in various institutions, using different symbols, believing in his own creed and scripture, but, whoever he be, when he comes to transcend his vehicles of perception, feeling and thinking, the experience of the Self (God) should be universally one and the same-as God is All-Pervading and Changeless. This great factor-transcendental IS the Self, Sree Narayana, and therefore, He is the ultimate, sole Receiver of all prayers that rise consciously or unconsciously in every heart, be it from a plant, an animal or a man.

The term ‘Pragrahah’ is used in Sanskrit to mean the reins with which horses are controlled and their movements regulated. In this sense when we reflect, the metaphor of the chariot In the Upanishad suddenly comes in front of us. In this famous scriptural metaphor, mind is the rein by which the steeds of the sense-organs are controlled and regulated. Here Lord Sree Narayana Himself is invoked as ‘Pragrahah’ because when the mind has turned in devotion to His feet, the devotee need not strive to control his sense-organs, but the Lord’s own glory shall imperceptibly do the job for His beloved seeker. There- fore, a truly devoted heart in its utter surrender, calls the Lord ‘‘as the very controller of his sense-organs.”

761. Nigrahah –“The killer.” An uninitiated student may get shocked when he finds that the Lord is invoked as a murderer! But it is true. The only difference is that He is only the destroyer of the ego-just as a doctor is a ‘murderer’ of diseases; just as the sun is the destroyer of the night; as summer is the annihilator of winter. Similarly, the Lord is the destroyer of ego and ego-centric limitations in the devotee. In Sanskrit this word also indicates “One who absorbs the devotee unto Himself.” Once an individual withdraws himself even a wee bit from his total pre-occupation with the world and turns his attention to the spiritual centre in himself, the Lord fascinates and enchants the seeker’s attention more and more to His own Infinite Glory, and ultimately “absorbs (Ni-grahah) the individual totally into the state of Pure-Consciousness.

762. Vyagrah –“One Who is ever engaged in fulfilling the devotee’s desires.” Desire arises in the human mind due to a sense of imperfection in oneself. In the absolute sense of bliss and peace, which is the true nature of Sree Narayana, there cannot arise any desire and, therefore, He is described as “the fulfiller of all desires.”

763. Naika-sringah –“One Who has many (na-eka=Naika) horns.” To a modern student it would look fantastic and even foolish should one worship his Lord, the God, as One with many horns. This mental shock can even stun him when he understands also that his Lord has three legs: “Chatvaarah Sringaah Trayo Asya Paadaah,” says the Maha Upanishad. If the literal translation shocks the student, the very jolt prods him to a more vigorous enquiry. The four horns mean the four States of Consciousness-the waking, dream, deep-sleep and the fourth plane of consciousness, the Pure Awareness. The three feet (paada) indicate the three states of consciousness in which we now revel in our gross, subtle and causal bodies respectively.

764. Gadaagrajah  -“The elder brother of Gada.” Lord Krishna had a younger brother whose name was Gada. The term Gada has also the meaning in Sanskrit of ‘mantra.’ Mantra are chanted and therefore Gada can indicate ‘mantra, -”Gadyate iti gadah.” A commentator insists that Ni-gada means mantra, but the prefix Ni gets dropped, so Gada means mantra. Naturally, “Gadaagraja” would mean One who manifests or is invoked through mantras.

Stanza 82

chaturmoortischaturbaahuschaturvyoohaschaturgatih
chaturaatmaa chaturbhaavaschaturvedavidekapaat.

765. Chatur-moortih –“Four-Formed.” The Lord, the Infinite is considered as having four forms-meaning that He, in His manifestations in the world, takes these four forms.

The Puranas have declared that the incarnations of the Lord in the various Yuga, were of different colours: white in Krita Yuga, red in Tretaa Yuga, yellow in Dvaapara Yuga and dark (black) in the Kali Yuga. But according to Vedanta, the Lord, the Self, has four distinct expressions in the subjective life of each individual: the Waker, the Dreamer, the Deep- sleeper and the Pure Self. In the microcosm these are called as Virata, Taijasa, Prajna and Tureeya, and in the macrocosm, the Lord’s complete expression, in the total gross, subtle and causal bodies, is called as Viraat, Hiranyagarbha, Eesvara- and, beyond all bodies as the Eternal Paramaatman.

766. Chatur-baahuh -Lord Narayana is represented as having four hands. These represent the four factors that together constitute the inner equipments in man- mind (Manas); intellect (Buddhi); thought flow towards objects (Chitta) and ego (Ahamkaara). These are the four agents by which all the physical activities are controlled, regulated and constantly commanded from within the body.

767. Chatur-vyoohah –“One Who expresses himself as the dynamic centre in the four Vyoohas. A “Vyooha” is a whirlpool of activities made by a large number of imperfected forms, commanded by a pivotal person who remains in the centre of the whirlpool-just as a battalion functions under the orders of its commander. It is shown in this analogy that the Lord, the central Source of all activities, is manifest as the universal Force which blesses every engagement and contact of a living man with his outer world. In the Aitareya Upanishad, the four Vyoohas (or persons) are mentioned: the person in the body, the person in the Chhandas (Vedic mantra), the person in the Vedas and the Great Person.

768. Chatur-gatih –“The ultimate goal of all the four.” Though their means and purposes appear divergent, Sree Narayana alone is the inevitable goal of all activities of the four types (Varnas) of men: Thinkers (Braahmanas), Rulers and Leaders (Kashatriyas), Men of Commerce (Vaisyas) and Workers (Soodras). The Lord, also, is the consummate goal to be achieved by the four stages (Aasramas) of life: the Age of Study (Brahmacharya), the Householder (Grihastha), the Retirement (Vaanaprastha) and the Stage of Renunciation (Samnyaasa).

769. Chatur-aatmaa -There is also a reading as Chatvaraatmaa. In the former reading, the definition suggests “the clear-minded”-meaning the Lord is one who is completely free from desires, passions, vanities, in short, free from all maladies of ego in His essential Nature. In the latter term, the meaning signifies that Sree Narayana is the one Infinite Effulgence which expresses Itself as the four aspects of our inner equipment (Antahkarana Chatushtaya).

770. Chatur-bhaavah –“The Source of the four.” One who is the Source for the four types (varna), for the four stages-of-life (Aasrama) and the four human aspirations (purushaartha). The human aspirations as codified by the Sanaatana Dharma are again four in number. Righteousness (Dharma), Wealth (Artha), Pleasure (Kaama) and Spiritual Liberation (Moksha). Lord Krishna reveals in the Bhagavad Geeta: “ All the four types in creation have come from Me.”

771. Chatur-veda-vit –“Knower of all the four Vedas.” The Lord is the very theme discussed and expounded in the four vedas. The student of the vedas when he realises the Lord, then only he fulfils his study of them. In this sense of the term, Bhagavan proclaims in the Fifteenth Chapter of Geeta: “I am verily that which has to be known in all the Vedas: I am indeed the author of the Vedas and the “knower” of the Vedas am I.”

772. Eka-paat –“The one-footed.” The term ‘paada’ in Sanskrit has two meanings: a ‘part’ and a ‘foot.” The Lord, in Bhagavad Geeta, uses the first meaning to describe His mighty Glory: “The whole universe’ is supported by one part of Myself.” There is a reference in the Taittireeya Aaranyaka which clarifies the latter meaning: “All beings are His foot.” The significance here is the ~me as in Geeta-wherein even the totality of all universes cannot be compared to Him, the Infinite Absolute Existence.

Stanza 83

samaavarto-anivrittaatmaa durjayo duratikramah
durlabho durgamo durgo duraavaaso duraarihaa.

773. Samaavartah –“The efficient turner’ -of the wheel-of-life. ‘ Aavarta’ is to turn. The wheel-of-life- and-death, the samsar, is constantly being churned by the Law, which is none other than the Lord. The Law and the Law-Giver are one and the same in this universe-Sree Narayana.

774 Nivrittaatmaa –“One whose mind is turned away from all sense indulgences.” The famous ‘two birds’ of the Mundaka Upanishad strike a simile here. “Two birds bound one to the other in close friendship, perch on the selfsame tree. One of them eats the fruits of the tree with relish, while the other looks on without eating,” The latter is the Nivrittaatmaa, Some commentators have taken the word as’ A-nivrittaatmaa’ in which case the meaning would be: “One who never turns away from anything, but enters into every- thing.” as the very Self is every thing and every being-that Supreme One, Lord Narayana.

775. Dur-jayah –“The Invincible”-One who cannot be conquered by anyone else. Even though, in the majority of us, there is a preponderance of the lower urges, in the patient grinding of time, the evolutionary goal ultimately wins and irresistibly pushes each one of us towards the altar of the Self. Battles may be lost but the war in the end is won by the Lord of our heart.

776 Durati-kramah –“One who is difficult to be disobeyed:’ This term declares a truth which is proven upon observation of this scientifically precise world where no object or being dares to disobey the Lord, the Cosmos The Rishi in Kathopanishad says “through fear of Him the Fire burns, through fear of Him shines the Sun, through fear of Him functions Indra, Vaayu, Lord of the Wind, and Death itself is the fifth”-as though He is behind each one with uplifted thunderbolt. The term ‘Atikromah’ means ‘going beyond’, therefore the term, as it stands, indicates “a state beyond which no one can go”-meaning Sree Narayana is the final and the absolute destination of all evolution He is the transcendental Reality and other than He there is no more a beyond to he achieved

777. Dur-Labhah –“One who is obtained with consummate effort.” The final destination of all evolution is He, the spiritual perfection. Therefore, He is only gained after millenniums of slow evolutions, from the insignificant unicellular existence to the status of man, and the fulfilment of man’s evolved, rational life is the state of Godhood. The reward for all the slow and steady efforts of evolution is bestowed when an organism reaches the height of the rational human being; and, thereafter, through selfless, dedicated service, deep and individual devotion, and sincere and serious study of the scriptures, man learns to remove his mind from all his worldly pre-occupations and brings himself to finally realise his divine Godhood. Indeed, the state of Narayana- Consciousness is an experience that is to be obtained with consummate effort.

778. Dur-Gamah –“One Who is realised with great difficulty.” In Bhagavata there is a statement that the Lord is easily obtained (A-dur-gamah). For those who have not already developed extreme meditative abilities in their devoted hearts, the processes of self development, when studied from a book or heard from a teacher, the immediate reaction in the bosom of such students will be that it is very difficult. But as he marches forward in his saadhanaa he gains the further guidance and inspiration to ‘go-forward.’ More bounteous aspects on him beam and the ‘kindly light’ leads him safely to the goal through all obstacles. A candle or torch can at best light up only ten or fifteen yards in front of a traveller. It can never illumine the whole path of one or two miles at a stretch. He has to start and proceed as far as he can see and as he marches ahead the forward stretches will be illumined.

779. Dur-Gah –“Not easy to storm into.” The term is used in Sanskrit to indicate a fortress; therefore the suggestion is that the essence of the Lord, Sree Narayana, is fortressed around by the matter vestures and their objects of fascination. Attracted by them, our attention is always distracted towards the joy contents in them. This seducing power of the matter vestures is itself the mighty Maayaa, which only very rare, courageous and blessed ones are able to cross over. 

Bhagavan Himself says: “Mama My Duratyayaa….” The Upanishads say that the truth, Narayana, cannot be perceived by the senses, imagined by the mind or thought of by the intellect. These being the only source of our knowing, it almost impossible to realize the Truth. It is only an all-out suicidal attack that enables some rare ones to storm the fort and reach the Goal. Hence to an extrovert man, the seat of Consciousness apparently seems to be impenetrably fortified. The direct meaning here indicates the great Lord seated in our heart who is “not easily realized.”

687. Punyah –“The truly–Holy.” When the devotee’s heart is filled with remembrance of the glorious from divine and infinite nature and supreme of the lord Vishnu, he then, in that very moment, removes all sin from his devotee’s heart. The lord is Auspiciousness itself, so where he is invoked, all inauspiciousness must immediately retire.

688. Punya-keertih –“Of Holy frame.” He is gloriously renowned as the holy one. Whoever glorifies him becomes himself holy. All the unholy animal passions in the devotee are routed and beaten back when his heart is wholly in tune with the lord’s Glory and Form.

689. Anaamayah –One who has neither the mental or physical diseases. Of pure unstained divine essence is his nature. He is not involved in karmas, thus the resultant of the karmas which visit us in terms of mental restlessness or physical pangs, never touch Him.

Stanza 84

manojavasteerthakaro vasurtaah vasurpradah
vasuprado vaasudevo vasurvasumanaah havih.

690. Manojavah –Fleet as the mind is the Lord’s movement. He is anxious to run and reach the devotee to remove his suffering and ignorance. All-pervading is the lord, thus he is faster than all those who run after him – and wherever they reach, the supreme, He, in the form of existence, is already there.

691 Teerthakarah –“The Teacher of the Teerthas” The term, Teertha” means vidyaas. Sree Narayana is the author of the Vidyaa, or auxiliary Sciences Therefore, “One Who is the most ancient Teacher of all Vidyaas and Tantras.”

692 Vasuretaah –“He Whose Essence is Golden.” In the beginning of Creation were the primeval waters Into this One Ocean the Lord dropped His Essence and it became a Golden Egg from which Brahmaa, the Creator, first arose Thus Lord, as the womb of all Creation is mentioned in the Puranas as “Hiranyagarbha,” the Golden Womb

693 Vasupradah –“The Free-Giver of Wealth” Inn this context, Vasu means “Worldly-Wealth”- money, property, grains, possessions, progeny Lord Vishnu who nourishes and maintains all beings with the wealth of His consort, Sree Laksmi, distributes and patronises His devotees very liberally

694. Vasupradah -Again, the same term as we read above, but here if means “The Giver of Salvation” Liberation (Moksa) is the greatest wealth-whom He chooses, Moksha is gained by him alone.

695. Vaasudevah –“The son of Vasudeva,” Lord Krishna. Or “One Who is Vaasu and Deva” “Vaasu” means “One who dwells in all creatures as their ego-centric individuality (Jeeva-raopa).” ‘Deva' means “One who revels” Therefore, this name for Lord Krishna has the appropriate meaning “One who revels in every living creature as the Jeeva-entity in each”.

696 Vasuh –“The Refuge for all.” The One Who dwells within, veiled behind Maayaa, the mind The mind projects this play of things, beings, emotions and thoughts. The world is the shadow-show round the Pure Consciousness Lord declares in Geeta: “I am the beginning, the middle and also the end of all beings.” Thus He alone is the Refuge, for there is no other existence. “All have emerged out from Me, exist in Me and must come back to Me.”

697. Vasumanaah -One who is attentive to, and, therefore, concerned with every object and being in this world: “Omnipresent.”

698. Havih –“The Oblation.” That which we offer unto Him is also permeated by Him-there is nothing other than He, Himself, the same everywhere, in all places, at all times. In Geeta, Lord insists that the “oblations” are nothing but Brahman.”

Stanza 85

sadgatih satkritih sattaa sadbhootih satparaayanah
sooraseno yadusreshthah sannivaasah suyaamunah.

699. Sadgatih –“The goal of good and noble seekers.” Lord Narayana is the Spiritual Goal to be reached. “The Good” here means those who know the existence of Brahman, for the Upanishad says: “If a person knows ‘Brahmaji exists,’ then the wise call him ‘good.”

700. Sat-kritih –“One Who is full of Good Actions.” Lord Hari is the One Who maintains the rhythm of creation and the logic of its preservation. Even through His destructive activities, there is creation only for the sake of the individual and for the good of the world. All His actions are totally in harmony for the establishment of Peace.

701. Sattaa -The Lord is the “One without a second,” and, therefore, remains ever the same, without any differences of genus, species or in Itself.”

702. Sad-bhootih –“One Who has Rich Glories.” The term ‘Glories’ means wealth, power, happiness Or “One who has taken different kinds of Incarnations,” exhibiting in all of them the glories of the Supreme. So immeasurable are the Lord’s Glories that even all these splendours scarcely reveal His Divine Might. Him, whom even the Devas know not; only the Yogis in meditation come to perceive His Eternal Glory.

703 Sat-paraayanah –The Supreme Goal for the “Good” who pursue the path of Truth. Here the “Good” means those who are the Knowers of Brahman.

704 Soora-senah –“One who has heroic and valiant armies” The Incarnations as Rama and Krishna are indicated here in whose armies there were valiant people like Hanuman and Lakshmana, Arjuna, Bheema and others.

705. Yadusreshthah –“The Best among the Yadava clan.” The Glory of the Yadavas-Lord Krishna, Who was an Incarnation of Sree Hari.

706. Sannivaasah –“The Abode of the Good.” The great souls of realisation come to live in Him, the Self; drowned in God-Consciousness, they beam out from that Abode their divinity all around. Bhagavan in Geeta says: “My devotee thus knowing (realising the Truth, the jneyam, seated in the heart of all) enters into My Being.”

707. Suyaamunah -One who is attended by the righteous Yaamunas-meaning Gopas who live on the Yamuna banks. In a metaphysical sense, these Gopas are not the keepers of ‘cows,’ but the keepers of the sacred milk of Knowledge-Upanishads.