वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः।
अति-इंद्रियो महामायो महोत्साहो महाबलः ।।
163.Vedyaḥ
Veda – vitt – to know- jnana
What kind of jnana are we talking about?
Laukika jnana or Worldly knowledge. We could have the knowledge of some art or some subject that pertains to this world.
Paramarthika jnana which is knowledge about Him.
In the Mundakopanishad the most pertinent question on which the entire Upanishad is based is - ‘What knowledge we should learn to know everything’. That is Vedyah or brahma jnana. If we know it we know Him.
Punarjanma or the cycle of birth and death keeps happening till we realise this jnana.
The Lord who gave us the brahma jnana, if we know Him, we know everything. Hence Vedyah means one who has to be known by those who aspire for Moksha.
164.Vaidhyaḥ:
The Lord knows all the vidya needed for the creation of this Universe and hence he is Vaidya.
The shloka, ‘Iswara Sarva vidyanaam’ from the Taittiriya Aranyaka, means, He is the one who knows all Vidyas or branches of knowledge.
Vaidya also means a doctor. Just like a doctor cures us if we are unwell, He alone can cure us from the sufferings that we undergo in this world.
Just like that the Lord cures our karma phala and sins and hence he is
Vaidya.
165. Sadāyogī: One who is ever experienceble, being ever
existent.
Yoga means union. He is always in the state of Yoga.
He is not somewhere outside but present within us. We need to realise and search for him within us.
The Turiya state where neither the body nor the mind is at work and is a state of suspended breath, is a state of yoga nidra. He is always in that state, hence is called a Sadayogih.
‘Sada yogah asya asti iti tam sadayoginam’
Every person has a choice as to which condition he wants to live: Rogi (as a diseased person), bhogi (as one who is here to enjoy the pleasures), yogi (one who looks for a union with the Lord.)
The choice is ours.
166. Vīrahā:
If we take a literal meaning we could say, the one who destroys the
Asuras for the protection of Dharma.
But if we take a deeper meaning, it means, the one who slays the demonic
qualities in us.
He has the Samhara shakti.
Also, Vi means bird , era means prana, ha means to fly
He is in us in prana shakti and that shakti is always fluid.
Motivation to do any action, whether good or bad thinking or action, comes
from within sometimes we end up thinking evil for others (virrudhha eerana -
wishing bad on others), he destroys the evil thoughts in us, hence he is Viraha.
167. Mādhavaḥ:.
Madhava, we have seen earlier,
Madhava can be split as : Ma + dhava
Ma means knowledge + dhava means
lord
He is the one who is the Lord or Master of Ma or knowledge
But we must realise that the knowledge is within us. Our mind is the
biggest obstruction in every decision we take. It could be a mundane decision
in our day to day life or something as complex as working towards moksha. Our mind is like a horse. It likes to run unbridled.
Controlling it becomes imperative.
Though we rely on our mind for decisions, all decisions taken by the
mind does not always give us joy.
Hence, we must offer our mind to the Lord or surrender to Him
(sharanagathi) by ‘Trikarna Shuddi Sharanagathi’ through our kaya, vacha,
manasa.
We must give up the ahamkara and surrender to him.
168. Madhuḥ
Madhu means nectar. The Lord gives us joy, just like sweet nectar.
Also, the world we live in is Maya or illusion and hence it is like
nectar to us. We want to live here and don’t want to leave it. We want to enjoy
the sweet things in the world.
The Madhu Vidya teaches us to come out of this Maya or illusion world.
We must be prepared to leave the sweetness and pleasures of this world
if we desire to attain Him.
‘Ayamatma sarvesham bhootanam madhuhu’ (Brihadarankaya)
Madhu is the only edible food that does not leave a single trace in our
body. It is also the only food that does not spoil for millions of years. It can
never become toxic. Just like that, the bhakti of the Lord can do only good,
and cause no harm for all of eternity.
169. Atīndriyaḥ:
The Kathopanishad says,
Ashabdam, asparsham, arupam, avyayam, tatharasam, nityam agandhavacca
yat’
When we give up ahamkara (Madhava), leave the pleasures (madhu), we can experience
Him, but we cannot realise Him through the senses – smell (gandha), sight (rupa),
taste (rasa) , touch (sparsha), sound , and hence He is atindriya, the one whom
we cannot know through our senses.
170. Mahāmāyaḥ:
Maya means illusion.
We cannot grasp the illusion he creates.
Atimohakari maya mahamaya
Yet, we love the illusions or maya that he creates.
171. Mahotsāhaḥ:
Maha + utsaha meaning great enthusiasm.
The cyclic process of creation and destruction keeps happening. He never
gets bored of this. He does it with enthusiasm every time. He is one who is
ever enthusiastic in the work of creation, sustentation and dissolution.
Mahan uth sahaha (sahana meaning endurance)
His endurance potential is very high. He never loses his energy even
after this seemingly tiring process.
172. Mahābalaḥ:
Balinam api balantavan Mahabalah
He has immeasurable strength and is the strongest among all who have strength. He himself
is the strength for the strength in Him and us.
Jai Shri Krishna!
No comments:
Post a Comment