Stanza::89::
Sahasrarchi sapta-jihvah saptaidhah sapta-vahanah
Amurtir anagho achintyo bhayakrud bhaya-nashanah ..89

826. Sahasrarchi: One with innumerable Archis or rays.

“He Who in His Effulgence has thousands of rays.” The Self, Sree Narayana, the Pure Consciousness which illumines all experiences, is considered in our scriptures as the ‘Light of all Lights,’ and, in the Geeta’s famous description of this mighty Effulgence of Reality we read: “If the Splendour of a thousand suns were to rise up together and at one and the same time blaze forth. In the sky, that would be like the Splendour of the Mighty Being.”

827. Sapta-jihvah: The Lord in his manifestation as Fire is conceived as having seven tongues of flame.

“He Who expresses Himself as the ‘seven tongues’ (flame).” ‘Jihvaa’ means tongue; here it is used as the ‘tongues-of-flame.’ These seven flames of different properties are enumerated in the Mundakopanishad. It sets forth the idea that the Light of Consciousness beams out through seven points in the face of a living entity-two eyes, two ears, two nostrils and the mouth. As intelligent beings, powers of perception metaphorically flame out through each one of them, illumining the world for us. The one in our heart, Sree Narayana, Who totally manifests as the seven distinct tongues-of-flame is classified here by the scientific-poets, the Rishis, in the language of lyrical service as Sapta-jihvaah.

828. Saptaidhah: The Lord who is of the nature of fire has seven Edhas or forms of brilliance.

“The Seven Effulgent flames.” The earlier term invoked Him as the “Seven tongues- of-flame.” Here the emphasis seems to be for the Effulgence in those flames.

829. Sapta-vahanah: The Lord in the form of Surya or sun has seven horses as his vehicles or mounts.

“One Who has the vehicle of seven horses.” Lord Sun is described by the poet-seers of the Vedas as riding in a chariot drawn by seven horses, representing the seven days of the week.

830. Amurtir: One who is without sins or without sorrow.

“One Who is formless.” ‘Form’ implies a thing that is limited by other factors. The All-Pervading cannot have a form-just as space has no particular form. All things having a form are perishable. Narayana who is Infinite and Eternal is thus ever Formless.

831. Anaghah: The Sanskrit term Aghah means sin or sorrow.

Therefore the term means one who is sinless or sorrow less. Lord Paramesvara, the Self, is Immaculate-untouched and uncontaminated by the Vaasanaas. He is Eternal Bliss-beyond all traces of sorrow.

832. Achintyo: One who is not determinable by any criteria of knowledge, being Himself the witnessing Self- certifying all knowledge.

“One Who cannot be comprehended by man’s mind and intellect.” Not only the Lord is Formless, and consequently Imperceptible, but He is also unavailable as an object for our emotional experience, or for our intellectual appreciation. He is the Pure Consciousness in Whose Light all our perceptions, feelings and thoughts are illuminated. In Gita, this “Nourishes of All” is compared with the changeless white screen upon which all the perishing scenes of life are focused.

833. Bhayakrud: One who generates fear in those who go along the evil path. Or one who cuts at the root of all fear.

Lord is the “Giver of fear.” He is a terror to the evil-minded. In all His Incarnations, He gives fear to the evil-hearted, that they may ultimately be swayed to the path of Dharma.

834. Bhaya-nashanah: One who destroys the fears of the virtuous.

“Destroyer of all fear,” is the Supreme Lord. The Upanishads repeatedly -declare the State of Self-Knowledge to be the only state of absolute fearlessness. From a sense of otherness or plurality alone can fear spring forth. In the One Reality, where there is no other, how can there be fear? Sree Narayana alone is the only harbour from all fears.

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Stanza::88::
Sulabhah suvratah siddhah shatru-jit shatru-tapanah
Nyagrodho adumbaro-svatthas chanurandhra-nishudhanah ..88

817. Sulabhah: One who is attained easily by offering trifles like leaf, flower, and fruits etc. with devotion.

“One who is readily available” and, therefore, easily attainable for those who have true devotion and the heroism to put forth the right effort in unveiling Him from the miserable pits of matter. To the mind in contemplation, the Reality is self-evident; all saadhanaas are only to render the mind contemplative.

818. Suvratah: ‘Vratati’ means enjoys. So, one who enjoys pure offerings. It can also mean one who is a non-enjoyer, that is, a mere witness.

“He Who has taken the most auspicious Forms”-to destroy the evil and to protect the good is the motive behind all His manifestations. The seeker himself is one of the Lord’s own manifestations; thus, every spiritual/ student will ultimately realise that to destroy the ego in himself and finally gain back the very state from which he apparently manifested is re-discovery of the Self.

819. Siddhah: One whose objects are always attained, that is, omnipotent and unobstructed by any other will.

“One Who is Perfection”-not one who has attained perfection. Sree Narayana, the Absolute State of Perfection, can never, even when He is playing as the Incarnation, forget His real nature of Eternal, Unbroken, Unchanging Perfection.

820. Shatru-jit: Conqueror of all forces of evil.

“One Who is ever victorious over His hosts of enemies.” In the bosom of man, his enemies are none other than consciousness of his body and the con- sequent passions of the flesh-both objective and subjective. The seeker feels that these urges in him constitute a very powerful team of belligerent forces, and against their concerted onslaught he feels helpless. But when such an alert seeker turns himself towards the Truth, the Lord Who is in his own heart, all obstacles whither away. It is natural then that Sree Narayana is invoked here as the “Supreme Conqueror of all Enemies.”

821. Shatru-tapanah: One who destroys the enemies of the Devas.

“The Scorcher of enemies.” When the devotee offers himself at the altar of His Feet, He burns down all the negative tendencies polluting the devotee’s heart.

822. Nyagrodho: That which remains above all and grows downward. That is, He is the source of everything that is manifest.

“The One who, while controlling all beings, veils Himself behind this Maya.” The Consciousness constantly functions within us, but due to the Vaasanaas, our attention is constantly distracted to the perception of objects outside and not to the Effulgent Being which is the core in us. At the same time Sree Narayana, the Self, is the very Life which has made possible the entire manifestation of the world. Still, by His own playful inscrutability we recognize Him not. Interpreted in another sense, the term can also mean, “He who is above all.’ The nobler, the mightier power which controls and regulates any organised set of activities, when it is conceived by human intellect, it is always expressed as something higher or above. Therefore, the significance of this term must be clear to the students.

823. Adumabaro: One who as the Supreme cause is ‘above the sky’, that is, superior to all.

“He Who is the Nourishes of all living creatures”-supplying each with its appropriate food. The term also suggests: “one who transcends even Aakaasa, the subtlest of the manifested elements.” Sree Narayana, the Source out of which all creatures have emerged, He alone must also be the Great Cause from which even the subtlest element, Aakaasa, (space) has sprung forth. The cause is subtler than the effect, therefore, the essential principle, Narayana, transcends even the concept of space.

824. Asvatthas: That which does not last even for the next day.

In the Upanishad, (Kathopanishad) and in the Bhagvad Gita (Chapter XV), Lord Narayana is indicated as the great “Tree of Life,” the Asvattha. Ficus Religiosa is a perennial tree, seemingly relatively immortal, as compared with the quickly-perishing mankind that comes in waves, generation after generation, to play under its shade, to make love at its base; to grow old in its breeze. Even when they are dead, their bodies are carried in moonlit procession to the burial ground, where under the tree’s dancing leaves, a play of light and shade splashes a wizardly pattern upon each lifeless face. The children of each departed one, in their turn, repeat the unending cycle of life under the shade of the same old tree whose nodding grimace mocks the procession of fleeting joys and sorrows. This tree has been chosen to represent the finite play of the Infinite and the Tree itself has been named: A-svattham meaning: “That which will not remain the same tomorrow.”..

825. Chanurandhra nishudhanah: One who destroyed a valiant fighter Chanura belonging to the race of Andhra.

“The slayer of Chanura, the great wrestler. Andhra means wrestler.”

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