Stanza:3:
Yogo yogavidam neta pradhana-purushesvarah
Narasimha-vapu shriman kesavah purushottamah ..3

(18) Yogo: One attainable through Yoga.

The one who is to be known or realized through yoga. By withdrawing the sense organs from their objects of preoccupation, when the mind of the seeker becomes quietened, he is lifted to a higher plane-of-consciousness, wherein he attains “yoga”, meaning wherein he realizes the Reality. At such moments of equanimity and mental quiet “yoga” is gained: Samatvam yoga uchyate – (Gita Ch. 2, St. 48).

Since He is experienced through Yoga He is known as Yoga.

(19) Yogavidam neta: The master of those who are established in the above-mentioned Yoga.

One who guides (“neta”) all the activities of all men ‘who knows yoga’ (Yogaviti) .To all men of realization, He who is the Ideal, is the Supreme Lord. Just as our activities are today ordered by our selfishness and individuality, the Ideal that commands and orders all activities in the bosom of a Man of Realization is his God-Consciousness. This realm of experience is Maha Vishnu. In the Gita also we find the same idea expressed, in the language of emotion, when the Lord says: “Those who contemplate upon Me with total dedication, their daily welfare and spiritual progress I shall bear”.

(20) Pradhana-purushesvarah: The master of pradhana or Prakruti (nature) and Purusha or Jeeva.

Lord of both Pradhana and Purusha.

The term Pradhana means ‘Maya’-the total cause for the entire universe of forms.

The term Purusha indicates the individuality in each one of us-the Jeeva.

Lord Eeshvarah means the Master (Eeshte iti Eeshvarah).

The Lord of Maya and Jeeva means the one who makes both these possible to exist and function. The One Infinite Reality which Itself manifests as Maya, Jeeva and Eeshvarah is the Essence in Vishnu.

(21) Narasimha-vapu: One in whom the bodies of a man and a lion are combined.

One whose form (“vapu”) is half human (“nara”) and half lion (“simha”).This is the famous fourth incarnation of Lord Vishnu which He took in order to destroy the atheistic tyrant Hiranyakasipu and bless his devotee, Prahlad.

(22) Shriman: One on whose chest the goddess Shri always dwells.

One who is always with (“maan”) Shri. Mother Shri is Mother Lakshmi. In the Puranik terminology Lakshmi stands for all powers, all faculties. The total manifested power potential in the Omnipotent is Lakshmi. These powers are ever in Him and therefore, He is the Shriman.

(23) Kesavah: One whose Kesh or locks are beautiful.

He who has beautiful and graceful (Va) locks of hair (Kesh) is familiar as in Lord Krishna’s form. Or, it can also mean, one who destroyed (“vah”) the demon Kesin who was sent to destroy the child-Krishna by his uncle Kamsa This interpretation is endorsed by the Vishnu Purana, 5.16.23.

(24) Purushottamah: The greatest among all Purusha.

The constitution of the individuality, Jeeva, when analysed, we find that it is made up of both the perishable-matter and the Imperishable-Spirit. The Spirit expressing through matter is the individuality, Jeeva. Reflected moon is the moon of the heavens dancing on the surface of water. Just as the moon is something different from its reflections and the water surfaces, so too the Self is, in its transcendental nature, something different from both matter, the perishable, and Spirit, the Imperishable, ever playing in matter. This Transcendental Truth is indicated by the term the Supreme Purusha (Purusha-uttama).

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Stanza:2:
“Putatma paramatma cha muktanam parama gatih
Avyayah purusha sakshi kshetrajno~kshara eva cha” ..2

(10) Putatma: One whose nature is purity/who is purity.

One with an extremely Pure (Putam) Essence; One who is not affected the least by the impurities of Maya. The Self is beyond all vaasanaas and, therefore, He cannot be affected by anyone of the manifestations of Maya such as thoughts of the intellect, emotions of the mind or the perceptions of the body. Immaculate is ever the Self, and so He is termed as the Pure Self (Put-Atman).

(11) Paramatma: He who is the supreme one and the Atman.

The Supreme, meaning that which transcends all limitations and imperfections of matter: in short, the Transcendental Reality. The Spirit is other than matter, and that in its presence, the vestures of matter, borrowing their dynamism from Him, play their parts rhythmically at all times. This has been the assertion found chorusly repeated in all the Upanishads and in the entire Vedantik literature. Shankara in Atman Bodha points out that the Self is other than the three bodies and that He functions in the microcosm as a king in the nation. It was also said therein that matter borrows its energy from the Spirit and continues its activity “as the world from the Sun”.

Kathopanishad and the Gita guide us from the outer levels of our personality, stage by stage, into the inner-most sanctum, and there, the teachers declare, is He the Infinite, transcending all, reigning in His own glory. “In short, that which remains other than the cause and effect-Maya and matter-is He, the Param Ataman. In Vishnu Purana this Supreme is glorified as Maha Vishnu (Paramatma)”-Vishnu Purana 6.4.10…

(12) Muktanam Param Gatih: The highest goal of the liberated ones.

He who is the final Goal (“Param Gati”) that is reached by all the liberated souls (“Mukta”). The limitations and bondages lived through by man are in fact the destiny of the matter vestures. Through delusion of non-understanding, we identify with them and come to suffer the consequent sense of imperfections. To liberate ourselves from the thraldom of matter is to realize the Self. Hence the Truth is defined as the Supreme Goal of the emancipated.

This ‘Goal’ to be attained is called as ‘Gati’ in Sanskrit, “The Supreme Goal” (Param Gati) would necessarily be then that Goal, having reached which, there is no return:

“There were having gone, men never return, That sacred place is My seat”-Gita Ch. 15. St. 6. In – (Gita Ch. 8. St. 6).

even more explicitly the same idea has been asserted by Sri Krishna when He says:
“O Son of Kunti, having reached Me, there shall be no more any re-birth”.

Again, He defines the final Goal as “That having reached no return again” – (Gita Ch. 15, st.4).

(13) Avyayah: One for whom there is no decay.

“Vyaya” means destruction; destruction cannot be without change; therefore, that which is “without destruction” (Avyayah) is the changeless. The Indestructible, and therefore, changeless, can never have any modifications (Parinaama). For, modification is but the death of a previous condition and the birth of a new condition. The Eternal and the Immutable (Avyayah) is the Supreme Sat-Chit- Aananda, and every other thing and being come under the hammer or change. The medium in which all these changes are sustained is Brahman, the Immutable. The Upanishads glorify Him as “Ajaro Amaro Avyayah”-without old age, death or change.

(14) Purushah: One who abides in the body or pura.

One who dwells in the Fort-city (Puri sete iti Purushah). Herein metaphorically the Rishis conceive our body as a fortress with nine gate-ways-“Nava Dvaarc Pure Dehee” – (Gita Ch. 5, St. 13) – and declare the One who rules within it, like a king, is the Self.

This term can also be dissolved in two more different ways giving more and more suggestions to the nature of the Self. Thus, Purusha can mean “That which was before all creatures” -Puraa Aaseet iti Purushah or it can be

“One who completes and fulfils the Existence everywhere”, meaning, without whom Existence is impossible (Purayati iti Purushah).

This Atman remains in the bodies of living creatures as their individuality (Jeeva) and in all the activities, physical, mental and intellectual, Atman is not in fact involved but He is therein only an observer of all that is happening. This will become clear in the following discussion.

(15) Sakshi: One who witnesses everything.

Witness. In everyday life he is a witness who without any mental reservation or personal interest observes and watches what is happening in a given field of experience. “Saakshaad Drashtari Sakshi syaad-Amarakosa. “The ‘Knower’ in every bosom is the same Supreme Self”, says Lord Krishna – (Gita Ch. 13, St. 3). Though thus Consciousness illumines everything, It is only a Witness, as It knows no change. Just as the sun illumines everything in the world and yet the Sun is not affected by the condition of the things it is illumining, so too Vishnu, the Supreme, illumines all, without Itself undergoing any change.

According to Panini Sutras the word Sakshi is derived from “Sa +akshi”, meaning “direct perceiver”.

(16) Kshetrajnah: The knower of the field or body.

One who knows the body and all the experiences from within the body, is the Knower-of-the- field, Kshetrajnah. As Brahma Purana would put it: Bodies are ‘fields’ and the Atman illumine them all without an effort, and therefore, is called Knower-of-the-field, Kshetrajnah”.

(17) Aksharah: He who is without destruction.

Indestructible: things which are finite are necessarily conditioned by time and space; the Infinite is unconditioned, and so It is Aksharah. Since It is Indestructible, It cannot come under the methods of universal destruction arising from nature or through the wilful actions of man. “It cannot be cleaved by instruments of destruction, nor can fire burn It, nor water drench It, nor air dry It” – (Gita Ch. 2, St. 23). It is also indicated that the Supreme Brahman is the Akshara-“Aksharam Brahma Paramam” – (Gita Ch. 8, St. 3).

Please note that in the stanza there is the extra word ‘only’ (Eva) used, indicating that Kshetrajnah is the Aksharah; there is no difference between them both: the “Knower-of-the-field” and the “field”.

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