Verse 19

 

महाबुद्धि: महा-वीर्यो महा-शक्ति: महा-द्युतिः।

अनिर्देश्य-वपुः श्रीमान अमेयात्मा महाद्रि-धृक ।।

Mahābuddhirmahāvīryō mahāśaktirmahādyutiḥ |

anirdeśyavapuḥ śrīmānameyātmā mahādridhṛk ||

 

 173. Mahābuddiḥ:

Buddhih – buddimatam api buddhi mahabuddih

He is the wisest among the wise.

Also, He himself is the buddhi in us.

In the Bhagavad Gita 7.10, he says, ‘Buddhir buddhimatam asmi’

The Lord says, I’m the knowledge or the intellect present in all intellectuals or the intelligence in the intelligent.

Manas or Mind is said to be Chanchal, it’s fickle and finds it difficult to make a decision. It is the buddhi or intellect that decides what is right and wrong. Hence Buddhi is called  ‘Nischayatmaka’ – it decides

We can rely upon him because he himself is the intellect.

Manas must merge with the buddhi (mind must surrender to the intellect) otherwise there are dilemmas where the mind and intellect might not agree.

The union of the Manas and buddhi is also yoga.

One might ask, why should the mind surrender to the intellect?

Since He is ‘Vishwa chakshuhu’ who sees everywhere, ( sarvato kshiromukham – Bhagavad Gita 13.14) and also ‘Vishwatomukhava’  who looks at the entire universe, we will never err in our judgement. 

Our Buddhi relies on experiences. irrespective of whether the experiences are good or bad, they get stored in us.  Our ‘anubhava’ or experience is our ‘chitta’ which stores the anubhava not only from this life but from all our past lives too and hence is the storehouse of experiences.

All experiences can fit/fall into 9 types  of experiences – navarasa

These experiences differentiate between being alive and actually living (jeevana – jeeva yana – journey of the jeeva)

After death we carry the experiences and it decides our next life.

Hence we must act accordingly.

So if manas and buddhi fuse together, they do right karmas and collect good anubhava and that is carried forward to the next life.

And the best way to do that is to surrender to the Lord who gives us that intellect. He then becomes our jnana shakti.

 

 174.Mahāvīryaḥ:

Virya is one of the six shadgunas of Vishnu.  

Virya refers to the Creation potential of the Lord, to his sankalpa shakti. He has created both animate and inanimate objects in the Universe. Every minute aspect of creation has been taken care of, hence he is Maha Virya, the most powerful one.

 

175. Mahāśaktiḥ:.

This refers to His Kriya shakti. He is the one with great resources of strength and skill. And he has used his skill to create this wonderful universe.

176. Mahādyutiḥ:

This refers to the Phala or the fruits of the actions.

Dyuthi means splendour or radiance. This splendid creation is a fruit of his actions. 

Hence his radiance is ‘Bahya abhyantara’ - the one who is intensely brilliant both inside and outside.

  

177. Anirdeśya-vapuḥ:

Vapuh means sharira or body

Nirdeshya means one who directs; anirdeshya means one who cannot be directed.

There is no one to direct him, he directs himself.  

Hence he is referred to as ‘Vapu’ (in the sense of an object) as ‘Tat’.

 

178. Śrīmān:

Sri refers to wealth or knowledge or Lakshmi. It is ishwara samarthya (controller) and is always present in the Lord. Hence we say Lakshmi is in Lord.  Hence he is referred to as the consort of Lakshmi.

Man means measurement .

He is endowed with so much wealth of knowledge that he cannot be measured.

 

179. Ameyātmā:

Aa Meya Atma

Meya means measurement

One who cannot be measure upon. He is beyond measure.

 

180. Mahādridhṛk:

Adri means mountain or an object that does not move.

Aa +dri

Dri comes from the root dra which means that which moves. dravayati – drava is that which flows)

Aa dri means that which does not move. eg. mountain. 

Drit means the quality to be unchangeable. 

Here it means, He who is achala, does not move or change. The quality of his creation remains the same in every cyclic creation. He stands achala.  

Jai Shri Krishna!