उद्भवः क्षोभणो देवः श्रीगर्भः परमेश्वरः ।
करणं कारणं कर्ता विकर्ता गहनो गुहः ।।
375. Udbhavaḥ:
He has created the entire universe hence is called udbhava.
Prapancha utpatti upaadana karnatvaat udbhavah
He is above the samsara bandhana as he is not attached to his creations,
hence he is udbhava.
Udgato bhavaat samsaraat iti vaa
Hence we must lean from him and break the shackles of the samsara
bandhana, so that we can also get elevated to reach Him.
375. Kṣōbhaṇaḥ:
It comes from the root kshubh meaning to
disturb or agitage.
Sargakaale prakritim purusham cha pravishya
kshobhaya masa.
During creation, there is disturbance in the
universe due to which creation comes into being. At the time of creation, He entered
into the Purusha and Prakriti and caused agitation.
Bandhaarhaan kshobhayati iti kshobanah
In our mind too he creates disturbance. The
things that cause attachment to the samsara also cause disturbance in our lives.
Anything that we think is dear to us, always create disturbances in our minds.
377. Devaḥ: ‘
Deva means light and knowledge
It comes from the root ‘Div’. It has 7 meanings –
Dyuti – it means the glow. The sun and moon glow with the light given by
him.
Kanti – it means light. Light spreads through kanti. It can also be
understood as knowledge.
Dyuti is the jnana prakasha and kanti spreads that light of jnana
Vijigeeshah – it means one who stands tall. He has a conquering nature,
a desire to win and never gets defeated. We can also be elevated to great
levels through our sadhana.
Stuti – It means we pray to him and praise him when we surrender to him.
Vyavhara- it means transactions. These transactions are the karmas we do
every day as we deal with people and the with environment around us.
Kreeda – it means sport or to play. He creates the universe, sustains it
and destroys it.
Gati – it means movement. Prana helps the movement. We must make the
ascent towards him.
This shloka summarises all these 7 meanings-
Yatah divyati kreedati sargadibhih vijigeeshate suraareen vyavaharati
sarvabhooteshu aatmatayaa dyotate stooyate stutyaih sarvatra gacchati tasmat
devah.
This tells us about the 7 qualities of the Lord who unravels the play of
creation, has the desire to win over his enemies, function and stay illuminated
in all his creations, moves in his creations as prana, he is omnipresent and
omnipotent.
All this sampatti or wealth of the devah is present in us too but we
have not realised its presence in us as it stays hidden.
378. Śrīgarbhaḥ:
Sri refers to sampatti or magnificence or wealth of the Lord and garbha
means the womb.
The womb is also a dark place or a place that is hidden. As we have seen
in the above name, Devah, we have kept the wealth hidden in the garbha, we must
, and use it.
379. Parameśvaraḥ:
Parama means the supreme. Ishvarah means one who hold sway over all
beings or the controller.
Paramshcha asau eeshanasheelashcha
We have seen that the wealth is hidden. In order to realise it, we must
do sadhana and reach brahma stithi which is moksha. This leads us to
parameshwara.
Parama also means, Para (Vishnu) + ma (lakshmi)
Lakshmi and Vishnu are inseparable. They are always mentioned together.
This is called as Satchitananada roopa which means eternal bliss can be
split as-
Sat(Vishnu) + chit(lakshmi) + Ananda (bliss)
Turiya state which is a state beyond the three stages of jagruta, Swapna
and sushukta is called parmeshwara stithi.
We must first be aware that such a stithi exists, only then we will try
to achieve it.
We have already seen that Parayana means the ayana or journey from avara
to para. To complete this journey there are many tools available, Vishnu Sahasranaama
is one such tool.
What we must realise that para is not outside, elsewhere, it is within
us.
380. Karaṇam:
He is the tool or instrument and he is the path.
Jagaddupattau saadhakatamam Karanam.
He who is the most important factor in the creation of this universe.
Kriyate anena iti Karanam.
Every action or karma is carried out through Him. And He is the only
means through which we can attain Him.
Sadhaka tamam Karanam
The means or instrument through which something is achieved is Karanam.
381. Kaaraṇam:
Kaaranam means the Cause. He who causes others to act.
Upadaanam nimittam cha kaaranam.
We have seen earlier about the two types of
causes with the example of the clay and potter. The material (upadanam) and
well as the maker (nimittam) is him. Hence he is kaaranam.
382. Kartā:
Karta means the one who does or performs an
action. He does not need direction to perform his actions.
383. Vikartā:
Vi means unique. He is Vikarta because he makes
this unique universe.
He performs his actions through different forms
and vibhooti roopas.
The jivatma is also the karta.
384. Gahanaḥ:
Gahana means very deep and difficult to
understand.
gahano karmano gatih
It is very difficult to understand him.
Svaroopam saamarthyam cheshtitam vaa tasya
jnaatum na shakyate iti gahanah
His power, his greatness, his actions and his
real nature can be easily understood by us and hence he is called gahanah.
The Brihadaranyaka Upanishad says,
yah
prithivyas tisthan yam prithvi na veda.
The lord is in us too, he is present in every atom of our body, but we
are unable to understand him.
Prithvi is used in this shloka because the Prithvi
tattva refers to solid matter which is visible to our eyes, The other 4 tattvas
are not visible, we can understand prithvi tattva as it is in solid form.
It refers to Stoola sharira which is
perceptible to us.
The kathopanishad says, tam durdarsham gudham
anupravishtham guhaahitam gahvareshtham puranam.
We might not be able to perceive him but he is
deeply embedded in us.
385. Guhaḥ:
Guha refers to something that is hidden.
Guhati rakshati iti guhah
He is called guhah as he protects his devotes.
He stays hidden in us and protects us.
Guhate samvrinoti svaroopaadi nijamayaya iti guhah.
One who hides one's own nature with the help of His power of Maya.
He is in us through his maya, but he doesn’t easily let us know that.
The Mundaka Upanishad says, Nihitam guhayaam means he is hidden in our hrudaya kamala. It does not refer to the anatomical heart but to the chitta, buddhi and ahamkara. Out mind hasn’t allowed us to understand.
We close our eyes during meditation because we cut down inputs available to the mind. Slowly we cut down other inputs of the other indriyas. And then train our mind to look inward.
He is inside the guha, hence we must go inward. The missing link is mind.
He is gahana difficult to understand , hence to find him we must go to the guha, go inward.
The Katopanishad also says the same,
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।
मनसस्तु परा
बुद्धिर्बुद्धेरात्मा महान् परः ।। 1.3.10 ।।
महतः परमव्यक्तमव्यक्तात् पुरुषः परः ।
पुरुषान्न परं
किंचित् सा काष्ठा सा परा गतिः ।। 1.3.11 ।।
Jai Shri Krishna!
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