Stanza::43::
Ramo viramo virato margo neyo nayonayah
Virah shaktimatam shreshtho dharmo dharma-vid uttamah ..43

(394) Ramo: The eternally blissful on in whom the Yogis find delight.
“That which revels in every form or that in which all Yogins in their meditation revel. In Padmapurana, it is clearly defined, “in Him, who is Eternal Bliss, Pure Consciousness, and Endless, the Yogins revel.” Therefore, by the term ‘Raamah’, the Supreme Self is indicated. The term can also mean “One who has a compelling charm about Himself. He who is the most Handsome.”

(395) Viramo: One in whom the Virama or end of all beings takes place.
“He in whom the creatures rest; The Abode of perfect rest”, having reached which, there is no return into the realms of experiences. That state is called Viraamah. Some commentators recognise in this term a meaning as, “He (Isvara) in whom the world of plurality merges during the deluge.”

(396) Virato: One in whom the desire for enjoyments has ceased.
“Passionless.” “One who is not associated with the agitations (Rajas) of the mind.” The mind gets agitated when it identifies with the sense-objects of the world outside. The Atman, the Self, in its Pure Nature, has no such identifications, and, therefore, He is recognised as ‘passionless.’

(397) Margo: That path by knowing which the liberation-seeking ascetics attain to immortality.
“The path.” There is no other way to know Him. For complete liberation, there is no way other than realising the Self, Sree Narayana.

(398) Neyo: One who directs or leads the Jiva to the Supreme Being through spiritual realization.
“The Guide”, the “Conductor.” He who guides and ultimately takes the seeker to the Reality is Lord Narayana, the Saguna Brahman. Through surrender to Narayana, the devotee develops the integration within and when fully integrated, he becomes the meditator and through meditation, the Highest is achieved. Therefore, Vishnu is indicated here as the “Conductor.”

The term can also mean “One who is fit to be conducted to the Highest.” The individual-ego .is that which tries to realise its own real nature, the self. The very individuality (Jiva) who is fit to be led towards the gateway to the Higher Consciousness is the One that has removed its false attachments and is held in animated joy, in meditation. In essence, such a jiva is nothing other than the Supreme, and, therefore, the Supreme is thus called as the Jiva.

(399) Nayo: One who leads, that is, who is the leader in the form of spiritual illumination.
“One who leads.” When such a true devotee slowly and steadily gains his detachments from the outer world he moves himself more and more into the Higher and Subtler states of Consciousness. The one who leads such a seeker is again the grace of the same Self-Atmabala.

(400) Anayah: One for whom there is no leader.
If the ego is led by the Lord (as Naya) to the Highest, then when once the Supreme State is reached, It has none to lead or guide It. The Lord guides all, but there is none to guide Him. This is because He is All- pervading and, therefore, He needs no guide to lead Him to Himself, as He is everywhere at all times.

(401) Virah: One who is valorous.
“The Valiant.” One who, by His prowess; creates the fear in the minds of the Rakshasas.

(402) Shaktimatam-shreshtho: One who is the most powerful among all powerful beings like Brahma.
“The best among those who have power.” All powers that are available, have been classified under three types: the power-of -Knowledge (Jnaana-Sakti), the power-of-Desire (Icchaa-Sakti) and the power-of-Action (Kriyaa-Sakti). All these powers are expression of the Self in the intellect, in the sub-conscious mind and in the physical body, respectively. Naturally the Self is the best among all other kinds of powers inasmuch as, all powers are expressions of this Great Self.

(403) Dharmah: One who supports all beings.
This term is used in Hinduism in thousands of different shades that, to the early student, the meaning of this term is lost in confusion. Dharma of a thing is that because of which the thing is, without which the thing is not.” This term, Dharma, has, therefore, been translated as “the Law of Being” -the Dharma of the Sun is light; the Dharma of the Fire is heat, the Dharma of Sugar is sweetness. What then is the Dharma of the individual? The essential Dharma of the individual can only be the self, because, without which is the individual cannot exist, and the individual’s expressions, physical mental and intellectual, are all expressions of the self through the equipment in Him. Thus “Dharma” means the only self in all individuals.

This is essential Dharma in anything is that which supports the things and, therefore, the self which is essence everywhere, is considered as the very one which supports everything.

(404) Dharma-viduttamah: The greatest of knower of Dharma. He is called so because all the scriptures consisting of Shrutis and Smrutis form His commandments.
“One who is the highest among men of realisation.” All those who know the Reality are knower among all knowers of the self.

Visit www.MandirInfo.com for more information on God, Goddess, Guru and religious Holy destinations of the world.

You can also visit www.DivineTravellers.com for your religious Holy destination Yatra (Tour) arrangements in India or any part of the world, for the Group or an Individual.

Stanza::42::
Vyavasayo vyavasthanah samsthanah sthanado dhruvah
Parardhih parama-spashtas tushtah pushtah subhekshanah ..42

(384) Vyavasayo: One who is wholly of the nature of knowledge.
“Resolute.” Being of the nature of Pure Wisdom, there is no vacillation in Him; all irresolution is at the level of the doubting mind and the unprepared intellect. The term ‘Vyavasaayah’ also means “Yoga.” In this sense, the term is used in the Gita, “The intellect of one who is practising Yoga is single-pointed without vacillation.” Again, in the same chapter criticising those who are running after enjoyment and power, Krishna says, “those who are revelling in sensuality and consequently disturbing the poise of their intellect, cannot have a steady mind and consistent pursuit of Yoga.”

To work persistently until the Goal is reached is resolution. “To steadily apply ourselves in continuously withdrawing ourselves from our identifications with the not-Self, until we come to apprehend and experience the Self”, is Yoga. Hence, commentators interpret ‘Vyavasaaya’ as “Yoga.”

(385) Vyavasthanah: He in whom the orderly regulation of the universe rests.
“The Basis or the Substratum.” The one who is the very Substratum for the entire pluralistic world; the One who orders the laws of the cosmos and administers those laws.

(386) Samsthanah: One in whom all beings dwell in the states of dissolution.
“The Ultimate Authority, State or Goal.” He who absorbs unto Himself all the multiplicities of names and forms during the time of deluge. The One Source into which all perceptions, emotions and thoughts retire and merge at the time of deep-sleep. In short, it means “the One who integrates the plurality and absorbs it all unto Himself when the projections are ended at that time of transcendence.

(387) Sthanado: One who gives their particular status to persons like Dhruva according to their Karma.
“One who confers the right abode.” Each living organism, “according to his actions and thoughts” gathers to himself vaasanaas and according to the vaasanaas, each individual takes his birth. Thus, the One who gives (dada) the appropriate abode (sthaana) to each individual (Jeeva) is called Sthaanadah. In short, the Lord is the distributor of the fruits-of-actions.

(388) Dhruva: One who is indestructible.
“The stable; the Firm.” That which remains “the Changeless in the midst of changes”, “that which is Imperishable in the midst of all perishing”. The body, the mind and the intellect and the worlds interpreted by them are all variables and changeable. The Consciousness, which illumines all of them and makes us aware of them is, indeed, the “Changeless.”

(389) Parardhih: One who possesses lordliness of this most exalted type.
“One who has Supreme Manifestations (Riddhi)”. The glory (vibhooti) of the Lord is expressed in His manifestations and there manifestations are indeed divine as the Geeta thunders, “the glories of the Self are indeed divine”.

(390) Parama-spashtas: One in whom `Para’ or supremely glorious `Ma’ or Lakshmi dwells. Or one who is the greatest of all beings without any other’s help.
“The extremely vivid.” He who is extremely clear to those who have conquered the agitations and all disturbing thought-currents of the mind through a successful pursuit of the practice of meditation. He being the very Self, nothing in fact is so ‘clear’, meaning, so self-evident, as the Pure Consciousness is in us. No experience in the outer world or in our subjective bosom would have been possible had it not been for the Light of the Self. Even the sense of individuality in us is but an image of this Awareness, which is the very Self in every living creature. It being thus the Absolute Subjective essence. It is described as “the most Vivid.”

(391) Tushtah: One who is of the nature of supreme.
“The ever-Contented,” meaning “the One who is happy at the minimum offering of a devotee.” “I accept even if you offer some leaf or flower, or fruit or spoon of water, happily, if it is offered in love,” confesses Lord Krishna in the Gita.

The Self being beyond body, mind and intellect, it cannot have any of the sense of imperfections or incompleteness and as such, the All-full Self must be at all times, complete in Himself. Naturally therefore He is All-Blissful. Consequently, His Nature must ever be Supreme contentment.

(392) Pushtah: One who in fills everything.
“One who is ever-full.” The Supreme Consciousness being All-pervading, He is Infinitely Full- nothing can we take out of It, nor can we add to It. It is Ever- full and, therefore, even when the manifestations emerge out from It, It is not less for it.

(393) Subhekshanah: One whose Ikshanam or vision bestows good on all beings that is, gives liberation to those who want Moksha and enjoyments to those who are after it, and also cuts asunder the knots of the heart by eliminating all doubts.
“All auspicious gaze.” One whose very gaze brings streams of auspiciousness to the devotee. The Self-being beyond vaasanaas, one who realises the Self, goes beyond all sins. A devotee walking the very path and moving towards the spiritual contents, purifies himself from all sins, since he will be living a life not identifying with his body, mind and intellect.

Visit www.MandirInfo.com for more information on God, Goddess, Guru and religious Holy destinations of the world.

You can also visit www.DivineTravellers.com for your religious Holy destination Yatra (Tour) arrangements in India or any part of the world, for the Group or an Individual.