Stanza::91::
Bhara-bhrut kathito yogi yogishah sarva-kamadah
Ashramah shramanah kshamah suparno vayu-vahanah ..91

847. Bhara-bhrut: One who bears the weight of the earth assuming the form of Ananta.

“One Who carries the load of the Universe.” This carrying is not as a man would carry a load-something other than himself. The Self Itself has become the world so here it means only that Narayana is the very material Cause of the Universe.

848. Kathito: One who is spoken of as the highest by the Veda or one of whom all Vedas speak.

“One Who is glorified in the Vedas and other spiritual text books.” Narayana-essence is the theme of all scriptures in the world.

849. Yogi: Yoga here means knowledge. So He who is attained by that is Yogi. Or Yoga means Samadhi. He who is ever established in His own Self, that is, the Paramatma. He is therefore Yogi.

“One Who can be realised through Yoga:” “One Who is the greatest Yogi.” The term Yoga is defined in the Shashtra as ‘stopping all thought flow.’ One who has no thought agitations-who has totally conquered the mind( Maya) and lives in His own Effulgent Self-nature is the greatest Yogi.

850. Yogishah: He who is never shaken from Yoga or knowledge and establishment in His own Self, unlike ordinary Yogis who slip away from Yoga on account of obstacles.

“The King of Yogis.” “One who realises the Self, becomes the Self,” is an Upanishadic declaration. Therefore, Self alone is the perfect Yogi and Sree Narayana, the Self, is the King of all Yogis. The sense of agency-in-action and the sense of enjoyership-in- experience is the ego (Jeeva-bhaavanaa). To end this ego-personality is to rise to the awareness of the Universal Consciousness, the Self. Sree Narayana, the Absolute Reality, alone can be free-entirely and fully-from any involvement while being ever in the midst of Sansar and its seething activities. Hence He is glorified as the best among Yogis.

851. Sarva-kamadah: One who bestows all desired fruits.

“One Who fulfils all desires of all true devotees.” Such devotees have no other desire but to reach, meet and merge in Him. In this way the term would also indicate that He destroys the chances of fulfilment of all unholy, sensuous and lusty desires in the faithless.

852. Ashramah: One who is the bestowed of rest on all who are wandering in the forest of Samsara.

Sree Narayana is the harbour, the sequestered haven for all who are tossed about in the storms of life without and within. For each one, the source of all strains is attributable entirely to his functioning as a body-mind-intellect equipment. To remain as the Self-the essential real nature of man-is to experience the end of all stresses and strains. This state of Peace and Joy, of Quiet and Bliss is Sree Narayana, the Lord of the heart.

853. Shramanah: One who brings tribulations to those who live without using their discriminative power.

“One Who persecutes the worldly people”-who, driven by their hungers and passions, seek sense-gratifications. By the very nature of the ephemeral sense-objects and the ever-changing instruments of experience in us, the life of gratifications can only yield exhausting fatigue and weary disappointments. This is the ‘Law’ and Sree Narayana is the ‘Law-Giver.’ The Law and the Law-Giver are but one in theology.

854. Kshamah: He who brings about the decline of all beings.

“One Who destroys everything during the final deluge”-He who prunes our agitations and shrinks our desire-prompted world-projections.

855. Suparnah: The lord who has manifested Himself as the tree of Samsara has excellent leaves (Parna) in the form of Vedic passages (Chandas).

“The Golden Leaf.” In Bhagvad Gita the world is pictured as the Asvattha tree and its leaves are declared to be the Vedas. The theme of the Vedas is none other than the Self, making the term extremely en- chanting with its springs of suggestions.

856. Vayu-vahanah: He for fear of whom Vayu (Air) carries all beings.

“The mover of the winds.” From fear of Him Fire burns, Sun and Moon function, earth rotates, the Wind moves….declares the Upanishad.

Visit www.Mandirs.com for more information on Hindu Deities, Festivals and Mandirs (Temples) 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::90::
Anur bruhat krusah sthulo gunabrun nirguno mahan
Adhrutah svadhrutah svasyah pragvamsho vamshavardhanah ..90

835. Anur: One who is extremely subtle.

“The Subtlest; the All-pervading.” Sree Narayana is the subtle flame-of-life in our bosom, the Essence from which all life’s activities spring forth. He is called as Anuh because He is in the centre of even the Subtlest. Bhagavan Himself says: “I am seated in the heart of all-as the core or Essence in all.”

836. Bruhat: The huge and mighty.

At the same time He is Greater than the Greatest in dimension, He being the All-pervading. These two may seem paradoxical but the apparent contradiction dissolves into an illumining experience for the contemplative mind. The Upanishad daringly combines these two terms to give the students a vague comprehension of the All-pervading Infinitude of the Self.

837. Krusah: One who is non-material.

“One Who is lean; subtle; delicate.” Again, this description will be opposed by the next following one, for herein is a deliberate use of contradictions. The Rishis made an art of effectively employing terms of contradiction in order to bring the incomprehensible within the cognition of the students of contemplation.

838. Sthulo: Being the inner pervader of all, He is figuratively described as Stula or huge.

“One Who is the fattest; the grossest; roughest.” These two terms are indicating opposites. Here it is to be understood that the Lord, in His state as Pure Consciousness, is the subtlest, and He is the grossest in the form of the Universe (Viraat).

839. Gunabrun: The support of the Gunas. He is so called because in the creative cycle of creation, sustentation, and dissolution, He is the support of the Gunas – Satva, Rajas and Tamas – with which these functions are performed.

“One Who supports”- maintains and expresses through the three Gunas. Through rajas He creates; through Sattva He preserves and through tamas He annihilates. He, as Consciousness, expresses Him- self through these three textures of vaasanaas.

840. Nirguno: One who is without the Gunas of Prakruti.

“Without-any-properties.” That which has property is matter-perishable, changeable, finite. The Imperishable, the Changeless, the Infinite is property-less; it is the Consciousness that illumines all properties (Gunas). With the matter equipments, in His Incarnations He manifests as having ‘form’ (Guna-bhrit), and in His Absolute Nature He is ‘form-less’-the Non-dual Self.

841. Mahan: The great.

“The Great; the Glorious; the Mighty.” “One who is not conditioned by the five Elements- nor by Time and Space. Quite on the other hand, it is He Who is the very Existence in everything.

842. Adhrutah: One who, being the support of all supporting agencies, like Pruthvi (Earth), is not supported by anything external to Him.

None supports Him, but He supports all. Just as the cotton in cloth, gold in ornaments, mud in pots, He is the supporter of the entire universe. To the devotee who feels the Lord is far away from him, to contemplate upon Sree Narayana as his very own support will open his heart to the certainty and plenitude of faith.

843. Svadhrutah: One supported by oneself.

“Self-supported.” When from the previous term we hear that the Self is he ultimate support of the Universe, the question automatically rises in a rational intellect: ‘what supports the Self?’ The Lord is “supported” by nothing else other than His own Glory. In the Upanishad, in answer to a question where the Mighty One abides, the teacher declares, “He abides in His own Glory.”

844. Svasyah: One whose face is beautiful and slightly red like the inside of a lotus flower.

“One Who has an Effulgent Face.” Because He gives to the Vedas their beauty and charm, He is conceived as brilliantly beautiful, enchantingly fascinating, hauntingly charming.

845. Pragvamsho: The family lines of others are preceded by the lines of still others, but the Lord’s descendent, namely, the world system, is not preceded by anything else.

“One Who has the most ancient ancestry.” The Infinite, the Cause for the universe and Time itself, is indicated as the ‘Most Ancient’. The term can also mean the accommodation reserved during a Yaaga meeting where the invitees and guests may rest. Generally built on the eastern courtyard of the house~ this accommodation is called ‘Praagvamsah.’ Since everything connected with a Yajna or Yaaga is considered as sacred, the ‘Praag-vamsah’ has been used here as a name to indicate Sree Narayana.

846. Vamshavardhanah: One who augments or destroys the world-system, which is His off-spring.

“He who multiplies His family of descendents.” The Lord’s family is the whole Universe of things and beings. Or it can also imply just the opposite as the root Vardh means ‘the annihilator.’ Narayana is the sacred factor in us, to Whose Feet we turn in all love and undivided attention, in Whom the world of perceptions, emotions and thoughts merge as a dream merges into the mind of the waker.

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