उपेंद्रो वामनः प्रांशु: अमोघः शुचि: ऊर्जितः ।
अतींद्रः संग्रहः सर्गो धृतात्मा नियमो यमः ।।
151. Upendra
Upa + indra. It means that He assists Indra in creation. He is the one who guides Lord Indra and gives Him the energy for creation.
Upa also means upari meaning 'up'.
So we can also understand this as - the one who is above Indra.
'indrasya upari indrah' - one who is superior to Indra.
152. Vamana
Vamana means Dwarf
‘Vamayati tyajayati madam balim’
Despite being so small, he is so powerful that He destroys the ahankara or pride of Bali Chakravarthy.
Vam literally means to vomit out, and vam could mean one who made Bali literally vomit out his pride.
We can also split the word into its roots as - Va +
ama + na
Va meaning Jnana (amruta beeja)+ ama meaning ajnana
+ na meaning nayati (give)
Of the four vyuhas, Buddhi +chitta gives janana; ahankara + manasu gives ajana
Which means that both knowledge and ignorance are present within us. The absence of knowledge is ignorance. When our ahankara rules our mind, we are ignorant. When we allow our buddhi and chitta to guide our manas, we become knowledgeable.
153. Pramshuh
The opposite of the above is Pramshu meaning Giant. We can also understand it to be our growth.
Prasnute prakarshena urdhvam iti pramshu
In the Vamana incarnation, the lord very quickly grew from His dwarf form into a form which covered the three worlds under His two feet.
We have to grow from dwarf to giant, the energy is in us. He is the one who gives us that shakti.
154. Amogha
This word is repeated yet from contextual point of
view, the meaning varies.
Mogha means futile
Amogha means nothing is futile. Everything has a purpose
From our mental thought to physical action, every karma of ours has a fruit. Nothing is wasted. As per our karma we get its fruits- whether good or bad.
Our anthakarnas, buddhi, chitta, manas, ahankara,
decide our karma.
Our karmas must be such that they take us from Vamana
to Pramshu
155. Shuchi
Suchi means Pure
He resides in us and purifies us provided we put our
effort too.
One who contemplates on Him becomes pure, and thus association with Him makes
one pure. Whatever He does is uncontaminated
by anything other than dharma, and so His purity never diminishes.
We must also strive to be Swaratam, archayatam, karmatam shuddha’ - being pure in our actions, words and deeds as a means to attain Him.
How can we put our effort? Whatever our mind, Manas, thinks, it offers it to the Buddhi so that it differentiates if it is right or wrong. It is up to us whether we take accept the right decision.
156.Urjita
Urjita can means to rise. It also means Strength.
Here we are not speaking about physical strength but Psychological strength. This is one of the six gunas (shadgunas) and helps us rise through our buddhi and chitta.
He is Urjita not only because of His immense strength, but also because
whatever strength each being in His creation has, is because He is the source.
157. Atindrah
Ati + Indra It means One who is superior to Indra by His inherent attributes like omnipotence, omniscience etc.
Indra also reflects our manas or intellect. It controls
our mind.
158. Sangraha
Sangraha means Storage or to accumulate
It means by our devotion we can accumulate his
grace .
Sarvesham samharthau pratisamharat sangrahah
The one who withdraws everything into Him during
pralaya.
Also, when everything is destroyed, we (our soul) get stored in him.
Sama + graha
He keeps everything inside him.
We can equate it to our Chitta, which is the storage in us. The Vedas say that the entire knowledge of this Bramhanda is said to be stored in our chitta but we are not able to access it.
159. Sarga
Srjati iti sargah
To pushes out whatever he has stored, which leads to creation.
He is Sarga since He is the basis of creation or root cause of creation. He created the entire world out of Himself. He is knowledge and he creates out of his knowledge and that knowledge is present in himself. Which he pushes out. And despite this in the end what remains is perfection.
160. Dhritatma
The one has the shakti to store and push out the
knowledge
Dhrita- the one who wears. He wears both qualities
of sangraha and sarga .
Dhrtah atma yena sah dhrtatma
One who supports all the jivatmas.
161. Niyama
Ashtanga yoga means the 8 limbs or branches of yoga. Niyama and Yama are the first two branches .
Niyamah teaches us control.
He is the controller of the creation.
Yam uparame – to check and
Yam pariveshane – to observe and control from outside
He orders the Prakrutika shakti like Surya, Chandra, Agni, Vayu, etc and controls them and through them control us.
Niyamayati
iti niyamah.
The one who gives direction to his creations and
controls them.
162. Yamah
Yamah means discipline. It also means the Ruler.
Discipline comes from within.
While Niyama talks of external control, Yama talks about control that happens from within, internally – through our antha karna, jnanaendriyas and karmendriyas.
Antar yacchanti iti yamah
The one who controls from within is Yamah.
He controls both from inside and outside hence Yama
Niyama.
This verse deals with our mind, intellect, consciousness and ego and how we can bring about the realisation of the Lord by controlling our mental thoughts as well as physical actions in such a way that it leads to Him. These names are gunavachaka. Hence instead of taking the meaning of these names as saguna we take them as nirguna.
Jai Shri Krishna!
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