Stanza::81::
Tejovrusho dyuti-dharah sarva-shastra-bhrutam-varah
Pragrahonigraho vyagro naikashrungo gadagrajah ..81

757. Tejovrusho: One who in the form of the sun causes rainfall at all times.

“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. Dyuti-dharah: One whose form is always brilliant.

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-shastra-bhrutam-varah: One who is superior to all bearing arms.

“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. Pragraho: One who accepts the offerings of devotees with great delight.

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. Nigraho: One who controls and destroys everything.

“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. Vyagro: One who has no Agra or end. Or one who is very attentive (Vyagra) in granting the prayers of devotees.

“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. Naikashrungo: One with four horns.

“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. Gadagrajah: One who is revealed first by Mantra (Nigada). Or one who is the elder rbother of Gada.

“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.

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Stanza::80::
Amani manado manyo lokasvami triloka-dhruk
Sumedha medhajo dhanyah satyamedha dharadharah ..80

747. Amani: He who, being of the nature of Pure Consciousness, has no sense of identification with anything that is not Atman.

“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. Manado: One who by His power of Maya induces the sense of self in non-self. Or one who has regard and beneficence towards devotees. Or one who destroys in the knowing ones the sense of identification with the non-self.

”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. Manyo: One who is to be adored by all, because He is the God of all.

“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. Lokasvami: One who is the Lord of all the fourteen spheres.

“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. Triloka-dhruk: One who supports all the three worlds.

“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. Sumedha: One with great and beneficent intelligence.

“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. Medhajo: One who arose from Yaga (a kind of sacrifice).

“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: One who has attained all His ends and therefore is self-satisfied.

“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 is fruitful.

“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. Dharadharah: One who supports the worlds by His fractiosn like Adisesha.

“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.

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