Stanza::83::
Samavarto anivrutatma durjayo duratikramah
Durlabho durgamo durgo duravaso durariha ..83

773. Samavarto: One who effectively whirls the wheel of Samsara.

“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 Anivrutatma: One who is not Nivruta (separated from) anything or anywhere, because He is all-pervading.

“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. Durjayo: One who cannot be conquered.

“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 Duratikramah: One out of fear of whom, even heavenly objects like sun do not dare to oppose His command.

“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. Durlabho: One who can be attained by Bhakti, which is difficult for a person to be endowed with.

“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. Durgamo: One whom it is difficult to attain.

“One Who is realised with great difficulty.” In Bhagvad 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. Durgo: One the attainment of whom is rendered difficult by various obstructions.

“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 Maya, 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.”

780. Duravaso: He whom the Yogis with very great difficulty bring to reside in their hearts in Samadhi.

“Not easy to lodge” –within the heart steadily for even great seekers who are diligent in their consistent pursuit. To withdraw the mind from the objects of pleasure and to steadily contemplate upon the great seat of Life is not an easy accomplishment. Therefore, even yogins, in their persevering meditation, find it not easy to contemplate steadily upon Sree Narayana, hence this name. “This Yoga of equanimity, taught by Thee, O slayer of Madhu, I see not its enduring continuity, because of the restlessness (of the mind),” cries Arjuna in the Gita. Bhagavan also adds in the same Chapter that the meditation should be “As a lamp placed in a windless place does not flicker.”

781. Durariha: One who destroys beings like Asuras.

“One Who is the slayer of the devilish Asuras.” Even in those among us who are not steadily good, the Lord, when invoked, out of His compassion destroys the devilishness and redeems our personality from its sad consequences. The asuric tendencies are in the bosom of every seeker and devoted invocation of the Lord in our bosom can cleanse the heart of all its negative tendencies. Therefore, it is indeed appropriate that He is significantly indicated as `Duraarihaa.”

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Stanza::82::
Chaturmurtis chaturbahus chaturvyuhas chaturgatih
Chaturatma chaturbhavas chaturvedavid ekapat ..82

765. Chaturmurtis: One with four aspects as Virat, Sutratma, Avyakruta, and Turiya. Or one with four horns with colours white, red, yellow and black.

“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, Eeshvarah- and, beyond all bodies as the Eternal Paramaatman.

766. Chaturbahus: One with four arms, as Vasudeva is always described.

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. Chaturvyuhas: One having four manifestations.

“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 imperfect 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: One who is sought as the end by the four Orders of life and four Varnas ordained by the scriptures.

“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. Chaturatma: One whose self is specially endowed with puissance, because it is without any attachment, antagonism etc.

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. Chaturbhavas: One from whom has originated the four human values – Dharma, Artha, Kama, and Moksha.

“The Source of the four.” One who is the Source for the four types (varna), for the four stages-of-life (Ashram) 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 (Kama) and Spiritual Liberation (Moksha). Lord Krishna reveals in the Bhagvad Gita: “ All the four types in creation have come from Me.”

771. Chaturvedavid: One who understands the true meaning of the four Vedas.

“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 Gita: “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. Ekapat: One with a single Pada, part or leg. Or one with a single foot or manifestation.

“The one-footed.” The term ‘pada’ in Sanskrit has two meanings: a ‘part’ and a ‘foot.” The Lord, in Bhagvad Gita, 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 Gita-wherein even the totality of all universes cannot be compared to Him, the Infinite Absolute Existence.

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