Stanza::85::
Udbhavah sundarah sundo ratnanabhah sulochanah
Arko vajasanah shrungi jayantah sarva-vij-jayi ..85

790. Udbhavah: One who assumes great and noble embodiments out of His own will.

“The ultimate source”- the very spring of Creation. In the Puranic view of the term, it may mean One Who has by His own free-will manifested Himself by Himself for the service of mankind, or, it may designate subjectively, the Self, Sree Narayana, as the one dynamic Witness in Whose Presence alone the vital activities of life gush forth into expression.

791. Sundarah: One who has a graceful attractiveness that surprises everyone.

“Of unrivalled beauty.” In almost all religions the Infinite Lord is described as one having the most enchanting beauty. When we experience beauty in the world, we are moved to consider its beauty either by the pro- portion or the symmetry, or th~ tender charm in the object of observation. Within the mind of the observer, there reflects for a moment the rhythmic grace in the proportion, the smooth peace in the symmetry, or the joy of ecstasy which ripples out from the object into the contemplative eye. In all these conditions, the observer’s mind, sensitive to the aestheticism in him, quietens, and, it is at such moments of supreme inner satisfaction, the flashes of “beauty-experiences” floods the bosom. Remember, beauty is not in the object nor is it in the mind. The enchanting occasion silences the mind that is now available for the aesthetic reaction which resultingly fills the observer- and this is nothing but the manifestation of That which is behind the mind, Sree Narayana. Hence, the Infinite Reality is glorified in the Upanishads as “Peace-Auspiciousness-Beauty’. (Saantam-Sivam-Sundaram}.

792. Sundo: One who is noted for extreme tenderness (Undanam).

“Of Great Mercy.” Whatever be the amount of vaasanaas hoarded in our personality, due to our ego-centric, extroverted activities, once a devotee turns unto Him in total surrender, all the vaasanaas are purified and he comes to move more and more towards Him-as though, in infinite mercy, He forgives all sins that a man might commit in his innocent ignorance (Avidyaa).

793. Ratnanabhah: Ratna indicates beauty; so one whose navel is very beautiful.

“Of beautiful navel.” Text books of Bhakti-cult advise devotees that they should meditate upon the Lord’s navel-point, as a flashy, brilliant jewel (Ratna). This point of concentration is not without significance. The mystics of India long ago explored the percentage of human action that is grossly manifest at the physical level. Today also, psychologists confess that they have no other knowledge beyond the obvious fact that thoughts express themselves as actions. But deeply meditative mystic enquirers delved deeper to detect and chart the story of actions. In their adventurous explorations, they discovered that in seed form all thoughts are with the Infinite (Para) before manifestation. From this womb they become manifest and an individual becomes dimly aware of thoughts in their embryo form-vague and still incompletely un-formed (Pasyantee). Thereafter, the thoughts get translated into expressions (Madhyamaa) and in their last full stage of manifestation they come to express themselves as actions in the outer world (Vaikharee).

In this chain of processes when thoughts become manifest for the thinker, it is said the seat of Pasyantee-stage is the navel region. This brilliant seat of nascent manifestation of all thoughts is indicated here as “the jewel of his navel.” Generally, the intelligent student would readily jump to the conclusion that this truth is merely a poetic exaggeration, but there is a deep significance in it indeed.

794. Sulochanah: One who has brilliant eyes, that is, knowledge of everything.

“One Who has the most enchanting eyes.” The term indicates the beauty of the Lord’s eyes for those devotees who turn to the Lord’s form. To the deeper students of contemplation, the eyes are great not be- cause of their form, colour or expression, but because of their ability to see constantly the infinite purpose and goal of the entire creation. Therefore, the term means. “One who has the wisdom of the Self.”

795. Arko: One who is being worshipped even by beings like Brahma who are themselves objects of worship.

“One Who is in the form of the Sun.” The Sun is worshipped as a Vedic deity, even by the Creator Himself-hence, the term suggests ‘most worshipful.’ The Sun-centre of the solar system-is the one source of light and energy illumining and nourishing everything. The Infinite Consciousness, Sree Narayana, is the Sun by Whose Splendour the experiences of all people are illumined, at all places and at all times. He, as the One Life, thrills all living creatures and presides over, in and through their nurture and nourishment. Once He has left from therein, that body cannot be maintained -though we witness today the experiments of medical science to do so.

796. Vajasanah: One who gives Vajam (food) to those who entreat Him.

“The giver of food.” The one Vital Force that ultimately sustains, supports and nourishes all living creatures in the Universe is the Supreme. and Its Nature is not really different from the Lord, Sree Narayana. In the Bhagvad Gita the Lord describes Himself as manifesting through the sun as the sunlight which penetrates the earth to fertilise it. The fertility of the soil, in turn, becomes the plant on the surface into which the Lord transfuses the food value of the vegetable world by the essence of moon- light from the moon. Further, in the Upanishads, we find indicative declarations that offerings, given in the worship of Fire themselves come down as a reward in the form of rain and plenty for the society.

Again, it is a law of life that each individual is supplied with the exact type of ‘equipments for experiences’ and each one also finds himself in the precise environmental circumstances for their expression according to the texture and type of vaasanaas in him. Thus, in the larger sense, the entire world of ‘emotions-feelings-and-thoughts’ constitute the total food (Annam) for the experiences of the body, mind and intellect.

797. Shrungi: One who at the time of Pralaya (cosmic dissolution) assumed the form of a fish having prominent antenna.

“The horned one.” This is generally commented upon as reminiscent of the Lord’s Incarnation as a Fish. It would have been happier had it been reminiscent of the Boar-Incarnation which Sree Narayana took to lift up the world from its slushy condition to the plane of dry-surfaced earth.

798. Jayantah: One who conquers enemies easily.

“The conqueror of all enemies.” No force could ever vanquish Him who is ‘the Source of all energy and strength’-the Almighty. Sree Narayana is acclaimed as the conqueror, because it is by His Grace and direct help that the gods always win against the ‘diabolically bad’ (the Asuras). In our bosom it is the grace of the mind and intellect, in attunement with the Self, that helps us to conquer our lower impulses, our endless desires for the sensuous-and our craving for the cruel pleasures of indulgence.

799. Sarva-vij-jayi: The Lord is ‘Sarvavit’ as He has knowledge of everything. He is ‘Jayi’ because He is the conqueror of all the inner forces like attachment, anger etc., as also of external foes like Hiranyaksha.

“One Who is at once Omniscient (Sarvavit) and victorious (Jayee).” The term, however, is not two words and, therefore, as a single expression, we can also understand it to mean, ‘One who is victorious over all men of wisdom.’ Prattlers of wisdom, however eloquent in their discussions, must become utterly silent in their moments of Samadhi, in the presence of the Self, Sree Narayana.

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Stanza::84::
Shubhango lokasarangah sutantus tantu-vardhanah
Indrakarma mahakarma krutakarma krutagamah ..84

782. Shubhango: One whose form is very auspicious to meditate upon.

“One with enchanting limbs of perfect beauty.” The Beauty of all beauty is the Lord, and His captivating form and the rhythm of His shape are the theme of meditation for the devotees. In the Upanishads the Infinite Lord, the Self, is described as Peace-Auspiciousness-Beauty (Saantam-Sivam-Sundaram). Thus the devotees of the Lord, remembering the auspicious beauty of His sacred limbs, prostrate at His altar in their deep reverence and mounting joy of devotion.

783. Lokasarangah: One who like the Saranga (honey-beetle) grasps the essence of the world.

“One who has enquired into or understood the Essence behind the universe of names and forms” Or, Lokasaarangah can mean the essence, or the source, of the world which is the great Pranava, ‘AUM’. So the term means the State of Supreme Consciousness that is gained or reached through the contemplation upon the significance of AUM.

784. Sutantus: As this universe of infinite extension belongs to Him, the Lord is called Sutantu.

“Beautifully expanded.” Just as the thread is drawn out in different counts from cotton which is later employed as the warp and woof in the creation of infinite varieties of cloth, so too, from the Narayana-Consciousness, the endless variety of beings and things gets projected to constitute the enchanting tapestry of His mighty universe. As the thread is the substratum for all the various fabrics, the Narayana is the beautiful thread, the-substratum, for all this wonderful universe. The Lord Himself says: “There is nothing whatsoever higher than I, O Dhananjaya. All this is strung on Me, as clusters of gems on a string.

785. Tantu-vardhanah: One who can augment or contract the web of this world.

“One who sustains the continuity of the drive for the family.” The family is maintained by the virility of the members and this potency in the individual is an expression of vitality which Life imparts to the living organism. Thus, the grace of the Self is that which is manifested in the fertility of the seed (Ojas). Generally in India, among the Hindus, it is customary to attribute the continuity of the family to the Grace of Narayana.

786. Indrakarma: One whose actions are like that of Indra, that is, are of a highly commendable nature.

“One who always performs gloriously auspicious actions” The root ‘Id’ is used in the sense of Supreme Auspiciousness, Parama-aisvarya.

787. Mahakarma: One of whom the great elements like Akasha are effects.

“One Who accomplishes Great Activities.” To create a cosmos so scientifically precise and perfect out of the five great elements, and to sustain them all with an iron hand of efficiency, all the time constantly presiding over the acts of destruction without which the world of change cannot be maintained, is, in itself, a colossal achievement of an Absolute Intelligence.

788. Krutakarma: One who has fulfilled everything and has nothing more to accomplish.

“One Who has fulfilled all His activities.” There is nothing more for Him to achieve. He is the Goal. He is the Destination. In His Eternal Perfection there is nothing more for Him yet to achieve. This sense of complete fulfilment is described in all the scriptures as the State of Blissful Perfection-the Self.

789. Krutagamah: One who has given out the Agama in the shape of the Veda.

“One who is the author of the Vedas.” The Vedic mantras are called Aagamah. The mantras were revealed to the great Rishis during moments when they were not identified with the Body-Mind- Intellect and, therefore, they were not, at those inspired moments, limited individual egos. Where the ego is thus ended, the Self-alone comes to manifest. In this sense of the term, all scriptures have burst forth from prophets and seers when they transcended their limited existence to experience their oneness with the Eternal, Sree Narayana, In Bhagvad Gita also, Lord Krishna confesses, “I am the author of all the Vedas; I alone am the knower of the Veda.”

Visit www.Mandirs.com for more information on Hindu Deities, Festivals and Mandirs (Temples) of the world.

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