Stanza::79::
Suvarna varno hemango varangas chandanangadi
Viraha vishamah sunyo ghrutasir achalaschalah ..79

737. Suvarna varno: One who has got the colour of gold.
“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. Hemango: One whose form is like that of gold.
“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. Varangas: He the parts of whose form are brilliant.
“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. Chandanangadi: One who is adorned with armlets that generate joy.
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. Viraha: One who destroyed heroes (Viras) like Kiranyakashipu for protecting Dharma.
“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: One to whom there is no euql because nothing is comparable to Him by any characteristic.
“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. Sunyah: One who, being without any attributes, appears as Sunya (emptiness).
“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. Ghrutasir: One whose blessings are unfailing.
“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. Achalas: One who cannot be deprived of His real nature as Truth, Intelligence and Infinity.
“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: One who moves in the form of air.
“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.

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::78::
Eko naikah savah kah kim yat tat padam-anuttamam
Lokabandhur lokanatho madhavo bhakta-vastalah ..78

725. Eko: One without any kind of differences that are internal or that relate to similar objects external or to dissimilar objects.
“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: One who has numerous bodies born of Maya.
“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 ‘Jeeva’ 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: That Yagya in which Soma is made.
“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: The syllable ‘Ka’ indicatesjoy or happiness. So it means one who is hymned as constituted of joy.
“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: One who is fit to be contemplated upon, because He is the summation of all values.
“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: One who is by nature existent. The word ‘Yat’ indicates a self-subsisting entity.
“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: Brahma is so called because He ‘expands’.
“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: Braman is ‘Pada’ or Status, because He is the goal of all Moksha-seekers. It is Anuttama, because It is that beyond which there is nothing else to be attained.
“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. Lokanathah: One to whom all the worlds pray.
“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. Madhavo: One who was born in the clan of Madhu.
“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. Bhaktavatsalah: One who has got love for devotees.
“One Whose Love for the devotees knows no bounds.” He is ever merciful and endlessly kind towards His devotees.

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.