असंख्येयो-अप्रमेयात्मा विशिष्टः शिष्ट-कृत्-शुचिः ।
सिद्धार्थः सिद्धसंकल्पः सिद्धिदः सिद्धिसाधनः ।।
248. Asaṅkhyeyaḥ:
Sankya means numbering or quantifying in terms of numeric values, Asankhya means he cannot be quantified or measured.
He is one who has no Sankhya or has uncountable names and forms (vibhootis)
Yasmin sankyaa naama rupa bheda adibhih na vidyate iti asankhyeyah.
His forms are infinite and his creations are infinite. Even stars, that
are merely a small part of his creations, are uncountable. This gives us an
idea of the infiniteness of his creations and his forms.
Krishna showed his ‘Vishvaroopa darshana’ during the course of the
Mahabharata. This defines how limitless
and uncountable he is because he is everything!
We find 3 instances in the Mahabharata where we get to witness this
quality of being countless.
The first instance occurs during Krishna’s childhood when he is caught
by his mother Yashodha while playing in the mud. Yashodha suspects that Krishna
has been eating mud and asks him to open his mouth. But she is shocked to see
the entire universe in her son’s mouth.
The second instance occurs when Krishna meets Duryodhana for sandhana or
compromise before the war. When Duryodhana refuses to budge, Krishna shows him
his Vishwaroopa darshana so that Duryodhana might get a chance to surrender to
the Lord, which unfortunately he does not understand.
The third instance is outlined in the Bhagavad Gita when The Lord shows
his Vishwaroopa to Arjuna during the revealing of the Bhagavad Gita.
These instances reveal to us about the infiniteness of the Lord and his
creation.
Also, Sankhya means jnana or knowledge, asankhya means limitless
knowledge
249. Aprameyātmā:
Prameya means to measure
Aprameya atma swaroopa iti aprameya
Simply put, it means He is like that. His nature is thus. Unmeasurable,
beyond our grasp.
One whose nature cannot be grasped by any of the means of knowledge.
250. Viśiṣṭaḥ:
In every form he is vishesha, he is special and he excels in every form.
We cannot understand him. One who excels everything. He transcends all
others.
Atishesha sarvamatah vishistah
Three quarters or tripardhva, 75%
of his forms are unmanifested. So we
don’t know or cannot grasp Him.
251. Śiṣṭakṛt:
Sistanam sashanam tat karoti iti sistakrit
One who commands everyone with laws. One who governs.
Sistan karoti palayati iti sistakrt
One who knows the sastras and is well versed in Veda jnana, knows its
intricacies, follows it, and ensures its spread by teaching is Sista. The Lord
protects the sista, so he’s sistakrut.
If music has to be protected, it is not enough to protect the
instruments, we must protect the musicians who are proficient in music.
Similarly, if dharma and jnana has to be protected it is not enough to merely
protect the books of knowledge, we must protect the sista or the one who is
proficient in that knowledge.
He is the one who protects shishtas.
252. Suciḥ:
Suchi means pure, or Pavitra.
Here it means,
Niranjanah shuchih
He is free of all impurities.
We have seen that He is asankhya, aprameya, and vishista. These qualities
are taught to the disciples by the sista. Hence the knowledge given by the sista
should be suchi or pure, meaning they should give us perfect knowledge. If they possess
purity, they can give us pure jnana. He is the one who bestows the sista with purity.
Purity is not just external. Internal purity is equally important. Purity in kaya (body), vacha (speech), and manasa
(mind).
Sista performs Lord’s chintana, archana, japa, and gets purified by the
lord.
253. Siddhārthaḥ:
Siddha means the one who has achieved everything. The one who is in
possession of all desirable things that are good for our Unnati is Siddhartha.
We have seen the difference between shreyas and preyas. The former
referring to things that are actually beneficial to us and the latter referring
to things that we think are beneficial to us. We have no idea what is good for
us. So rather than asking for things it is better to leave things in his hands
and trust him to do the best for us.
Siddho nirvrittah arthya maanah artha asya asti iti
He has already attained everything so he is siddartha. He helps the
sista to achieve their goal.
The 4 purusharthas- Dharma, Artha, Kama, and Moksha are the true wealth.
He has already attained the 4 purusharthas. It should be our goal to attain
these 4 purusharthas too.
254. Siddhasaṅkalpaḥ:
Sankalpa or iccha shakti or intellectual wish.
His wishes are fulfilled the instance he wishes for them. Hence he is
siddhasankalpah. The one who immediately gets what he wishes for.
When we chant the sankalpa mantra before performing any ritual, we ask
for Aishwarya, Arogya, etc. This shows our limited knowledge.
He knows what we deserve. We should leave it to him.
For the siddhi sadhana, sankalpa should be good.
Sidhartha signifies the goals that we set in the external world.
Siddhasankalpa signifies the goals we set for ourselves by making a wish or
sankalpa. The difference is very subtle.
255. Siddhidaḥ:
He is the one who gives us siddhi or fulfilment of wishes of all those
who follow and practice his disciplines. The fruits are given in accordance
with their eligibility.
Siddhim phalam kartribhyah svaadhikara roopatah dadati iti siddhidah.
He gives us fruits of our actions as per what we deserve. He is the phaladaata.
Some equate it with the asta siddhis. But we cannot limit ourselves to merely 8 siddhis, because his grace is much larger. The ultimate fruit or
siddhi we could receive is that of moksha.
256. Siddhisādhanaḥ:
He gives us the means or sadhana to achieve the fruits of the siddhi. In
other words, He shows us the path and
gives us the fruits accordingly.
Siddheh kriyaayaah sadhakatvaat siddhisaadhanah
He becomes an instrument in our endeavour to attain moksha.
This verse tells us that we must cleanse our mind from worldly thoughts
and concentrate the mind towards him.
Jai Shri Krishna!
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