स्कन्दः स्कन्द-धरो धुर्यो वरदो वायुवाहनः ।
वासुदेवो बृहद भानु: आदिदेवः पुरंदरः ।।
328. Skandaḥ:
The one who melts like butter or slides away like melting ice, when
blessing his devotees. He takes away the problems of his devotees. We could also say, he flows like nectar when
granting the desires of his devotees.
It is another name of Karthikeya, son of Lord Shiva, who was reborn as
Sanath Kumar son of Lord Vishnu. Hence Skanda could refer to Him.
Skanda is known for his valour. Hence, the Bhagavad Gita says, Senanenaam aham skandah. Skanda is the greatest among the chief of armies.
Skanda is also one who puts out what’s within him after laya.
329. Skanda-dharaḥ:
Skanda dhara means the one who supports or upholds dharma or
righteousness. He uplifts the Jivatma.
Since we have also seen that the Lord says among the most valiant
warriors, he’s Skanda, it tells us that Skanda is a vibhooti roopa of the Lord
himself.
330. Dhuryaḥ:
Dhuram means burden or load
One who bears the weight of the burden of all beings
and protection of the entire creation.
We see that both names, skanda and dhurya refer
to upholding and support. As skandadhara he upholds the jivatama as dhurya he
upholds the entire creation.
331. Varadaḥ:
Vara means boon and dah means to give.
The Lord blesses his devotes with desired boons.
He does not allow his devotees to slide down to avonatti.
The phalastuti of Vishnu Sahasranaama says,
dharmaarthii
praapnuyaad-dharmam.
arthaarthii cha arthamaapnuyaat
|
kaamaanava apnuyaatkaamii
prajaarthii cha-apnuyaat
prajaah||
This name can also be Avaradah meaning a curse.
This means if we forsake the Lord and stay
indulged in the pleasures of this life, we will have to endure the curse to be
born and die again and again.
332. Vāyuvāhanaḥ:
He gives us prana and moves in us in the form
of air or vayu.
Marutah sapta aavahadeen vahayati iti vayuvahanah
The saptha marutha ganas vibrate the seven Vayus or atmospheres and accordingly there are 7 different types of air.
Avaha (space between earth and clouds), pravaha (between clouds and surya) , anuvaha (space between the sun and moon) , samvaha(space between moon and stars), vivaha(space between stars and planets), paraavaha(space between planets), parivaha( space between planets and sapta rishi mandala)
The air that flows bwteen these seven marutha ganas keeps the various interplanetary objects in their rightful position.
The Lord is responsible for controlling
everything in the universe.
Vayu is one of the Pancha bhutas. Vayu is also
of 5 types - Panch vayu – prana, apana, samana, udana, vyana, are all bearers
of prana shakti
Vayu is the carrier of prana. He is in us as
vayu and moves in us.
334.Vāsudevaḥ:
It is one of the most powerful names of the
Lord. Meditating on this name as – Om Namo Bhagavate Vasudevaya’ is said to be
extremely powerful.
Earlier we have discussed 'Vasudeva Vyuha'.
Here, let’s look at another meaning.
The name can be split as –
Vasu (savatra vasati -one who resides in
everything) + deva (one who shines as prakasha or light)
Vaasushcha asau devashcha vaasudevah
One who is both Vasu and Deva
Vasati vaasayati aachaadayati sarvam iti vaa
vasuh
He resides in everyone and everywhere and also
makes everything reside in him.
Also, He does not simply reside. He plays, he
conquers, he is worshipped, he shines and he moves everywhere.
Deevyati kreedate vijigeeshate vyavaharati
dyotate stooyate gacchati iti vaa devah.
Vasudeva illuminates the jivatma with the light
of knowledge.
335. Bṛhadbhānuḥ:
Brihat means very large or huge and Bhanuh means
the sun.
He illuminates the universe with the enormous
rays of the sun.
Like the previous two names skanda and dhurya
which tells us about the lord’s grace on the jivatma and the entire universe
respectively, the names Vasudeva and Brihadbhanu tell us about the Lord’s illumination
of the jivatma and the entire universe respectively.
Brihanto bhanavo yasya Chandra sooryadigaminah
Tair vishvam bhasayati yah sa brihadbhanur
uchyate.
The Lord has great radiance himself and he also illuminates the universe
through the brilliance of the rays of the sun, the moon and others.
The Mundako Upanishad also reiterates this fact.
Na tara suryo bhaati na Chandra tarakam nima vidyuto bhanti kutoyam
agnih,
Tameva bhaantam anubhati sarvam tasya bhaasa sarvam idam vibhati
It means that all the shining
objects of the universe like the Sun, moon, stars, lightning, and the fire
reflect the brilliance of the Lord since he is the original source of light.
336. Ādidevaḥ:
Adi means first. He is the first deva. He is the divinity who is the
source of all Devas.
He is the primary cause of everything. The light of knowledge is present
in us as Vasudeva and in the universe as Brihadbhanu.
337. Purandaraḥ:
Puram daarayati iti purandara
Pura refers to body; daara means to destroy
The one who destroys the body is purandara and
gives them moksha.
We attain moksha when all our karma is
complete. The body is an upadhi or tool with which we can perform the karma. If
there is no more karma to be performed, the body or tool is not required and
the person can be free of the cycle of life and death.
Ajnana is the reason for our death and rebirth.
If he gives us boon (vara), we can attain moksha.
There are three types of sharira or body –
sthoola, sukshama and karana. He destroys all 3 shariras.
If all 3 bodies are destroyed, there is no more
karma to be performed and hence there is no need to take birth again and we
attain moksha.
Sthoola sharira is the visible body. It has to
die one day and it will be born again. Jara and mrutyu are both inseparable parts of the sthoola sharira. This body is
perceived in the jagruta state.
Sookshma sharira is the subtle body which
consists of the ego, the mind and the five senses of knowledge and action. Kshutpipasa
meaning hunger and thirst of these qualities causes ahamkara and mamakara. This
body is perceived in the dreams or swapna stithi.
Karana sharira is the soul and it is perceived
in the sushukta state.
Jnana or knowledge helps us get over ego and
attachment. This destroys kshutpipasa, and we attain moksha from the cycle of
birth and death.
This name is the rudra tattva of the Lord as he is also the one who
destroys the puras or cities of the asuras.
As the rudra tattva, Tripurantaka, he destroyed
the three asuras tripurasuras, in their three cities – Tripuras, becoming the
cosmic arrow that released from the bow of Shiva.
Sura shatrunaam puranaam daranaat purandarah.
He destroyed the cities of the enemies of the suras and hence he is Purandhara.
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