ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः ।
उग्रः संवत्सरो दक्षो विश्रामो विश्व-दक्षिणः ।।
417. Ṛtuḥ:
Rutuh refers to season. There are 6 seasons. When it rains, we
understand that it is rainy season, when it is cold, we understand it is
winter.
Similarly, we look at the creations of god and through what we can see,
we understand the lord. Hence he is Rutuh.
Rutu also means to go or to keep moving. The seasons keep moving and one
season follows the other. They move in a cyclic way.
Ricchati iti rutuh
Kaalaatmana ritushabdena lakshayate iti rutuh
One who is of the nature of Kala (time) which is indicated by the word Rutuh
or season.
He has the seasons under his control
The Upanishads say, Sakaasta (climax) saparamagathi ( he is the final
goal) ekatma pratyaya (single soul)
Jivatma should merge with the paramatma that is the final goal.
Rishis are also called Rutu
The first step to merge with the Lord is to become like a rishi.
Akshaja or worldly knowledge can be taught through siddhantha, such
jnana is called paroksha jnana and needs the help of our indriyas to grasp
it.
We saw that Adokshaja means he who cannot be understood through our
indriyas. He can only be experienced. This is called as Aparoksha jnana. Those
who achieve this state are called as krantadarshi or rishi or rutuh. They go
beyond the indriyas by becoming indriyateeta and are blessed to obtain a
darshana of the paramatma. Such rishis are called rutuh.
418. Sudarśanaḥ:
Samyak darshana sudarshana
The one who gives us a good darshana through which our doshas can be
removed is Sudarshana.
Vidhyate hrudaya granthih, siddhyante sarva samshayaha, ksheeyante asya
karmani, tasmin druste paravare
The one who unties the knots in our hearts, dispels all our doubts,
takes away all our karmas, and whose Darshana or vision that is knowledge,
bestows the most auspicious fruit Moksha is Sudarshana.
This name also denotes time aspect.
He gives us the experience of Satchitananda stithi.
Akshaja darshana that we get through our indriyas is mitya or illusion.
It is not permanent.
(Maya comes from ‘mayaa’ me, mine)
419. Kālaḥ:
We have seen earlier, Aha samvatsaro vyalah- he is controller of time.
He causes laya, hence he is kaala.
All the illusions or maya are destroyed by Sudarshan, that is why he is
kaala.
When we rise from being a jivatama to rishi (rutuh), we enjoy a a good
darshana (sudarshana) and then we become laya (kaala).
Our mind defines Kala. When we like doing something, time passes very
quickly. Which means the mind has surrendered to the work that we are
performing. The mind is in our control and hence kaala or time is in control.
This way of performing our karmas helps us to keep our kaala under control.
Also, Kalayat(brings everything together) sarvam iti kaalah
One who measures and sets a limit to everything. Our existence is
limited. Our time in the universe is measured.
The Bhagavad Gita 10.30 says, Kaalah kalayataam aham – among the
controllers, I’m time itself. And Kaalosmi lokakshayakrit pravriddho, and as
time I control the eventual destruction of the world.
420. Parameṣṭhī:
Parama means great
Stih means to stand steady
Parame sthana tishtati paramesti
When we surrender ourselves, jivatma reaches paramatma stithi
Where there is no kashmala, he stands there or resides in such a place.
Parame prakrisjte sve mahimni hridayaakashe staatum sheelam asya iti
parameshti
One who dwells in his supreme greatness in the sky of the heart.
The Narayana suktam gives us a deeper idea about the Lord’s place in the
heart:
Padmakosha pratikasham hridayam chaapyadhomukham
He manifests Himself in the Aakash tattva of the heart which is just
like the center of the inverted bud of a lotus.
Tasya madhye mahaan agni-rvishvarchi-rvishvatomukha
And in the center of the heart the agni which never decays and is
all-knowing, it’s tongue spread out in all directions and faces turned
everywhere.
Tasya madhe vahni shikha aniyorrdhva vyavasthitah
And within the center of this agni, the paramatma dwells.
We must also go inwards, and concentrate on the center of the heart in
order to experience Him.
421. Parigrahaḥ:
Paritah drushyate
Wherever we want to find God, he is there. Hence he is parigrahah
If someone wants to find him in a pillar, he is there; if they want to
find him in agni, he is there in fire.
But the least we can do, try and meditate him in a saguna rupa first,
and then move from there to nirguna.
Lakshmi is also called parigrahah. She always stays where he stays.
Hence parigrahah.
Also, he is one whom we can capture or grasp when we surrender to him.
And if we fall down after reaching a particular state, he grasps us and takes
us back to our path.
The Bhagavad Gita 6.37 to 6. 42 says
arjuna uvaca
ayatih sraddhayopeto yogac calita-manasah
aprapya yoga-samsiddhim kam gatim krsna gacchati
kaccin nobhaya-vibhrastas chinnabhram iva
nasyati
apratistho maha-baho vimudho
brahmanah pathi
What is the destination of the man of faith who does not
persevere, who in the beginning takes to the process of self-realization but
who later desists due to worldly-mindedness and thus does not attain perfection
in mysticism?
Does not such a man, being deviated from the path of
Transcendence, perish like a riven cloud, with no position in any sphere?
sri-bhagavan uvaca
partha naiveha namutra vinasas
tasya vidyate
na hi kalyana-krt kascid durgatim tata gacchati
prapya punya-krtam lokan usitva sasvatih
samah
sucinam srimatam gehe yoga-bhrasto 'bhijayate
A transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.
The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.
Parito grunhati parigraha
He takes whatever we offer to him.
We could also understand it as , he takes away the mamakara which leads to dilemmas like Sajati and vijati (what is mine and what is not mine.) and makes us see the whole world as one.
422. Ugraḥ:
Fearful form, fear inducing form.
Suryadeenamapi bhaya hetutvaat
One who is the cause of fear even to beings like Sun.
The evil are destroyed due to his Ugra roopa. His urga roopa makes all
his creations abide by his laws.
U (the who is above or in top position) + gra (take us)
He elevates us to a top position when we strive to reach parameshti stithi.
Bhakti meaning – Krishna took an ugra rupa to kill the asura Ugra which had taken the form of tree in Brindavan. And also the demons in the form of calves hidden under the root of the tree.
But he also saved the other good trees and took care of calves.
Which means that he takes care of all that is good and destroys all that is evil irrespective to what class they belong.
423. Saṁvatsaraḥ:
Samvasanti bhutani asmin iti samvastarah
The entire universe resides in Him, and hence he is samvatsarah.
yathākāśha-sthito nityaṁ vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni mat-sthānītyupadhāraya
Just like the mighty wind rests in the sky, all living beings rest in
him.
This also denotes the time aspect.
It also tells us that year after year, life after death, this cycle goes
on and on.
He delivers us from this cycle.
Sam (very well) +vatsa (calf) +
ra (ramayati- nourishes)
We worry about the well-being of that which belongs to us, our children
etc, but we are not the one who take care, he takes care.
424. Dakṣaḥ:
Daksha means capable or one who is an expert.
It also means someone who acts very fast. Alternatively, it also means that
which expands or keeps growing
Jagadrupena vardhamaantatvaat dakshah
He is dakshah as he keeps expanding along with
the universe.
Sarvakarmaani kshipram karoti iti vaa dakshah.
He performs all his karma swith incredible
speed, hence he is daksha
Pravriddhah, shaktah, shigra karee cha Daksha
He expands, he is extremely strong, and he works with great speed, hence he is so capable or such an expert that he is called Daksha.
We become Daksha (with the qualities of the god) when we attain parameshsti stithi.
Also, Da (give) + ksha (take away)– one who has the capability to give
and also take away. He takes away without causing us grief hence he is Daksha.
425. Viśrāmaḥ:
Sraama – a lot of effort.
The one who takes away all our efforts is
Vishrama
Svapaan papayati sramapahrutaye
The one who gives us sleep without effort, so
that we can be rid of our efforts of the day, he is Vishrama.
He himself works effortlessly and he takes away
our burden of efforts too.
Vishrama stithi is effortless. Vi (vigata) + shrama (no effort)
It means that He gives mukti from shrama, all bonding. He bestows Vishrama or liberation to those who seek to be free of the Samsara sagara.
426. Viśvadakṣiṇaḥ:
One who is more skilled (Daksha) than everyone or one who is proficient
in everything.
Vishvasmaat dakshinah shaktah
Vishveshu karmasu daakshinyaat vaa
If we think of the lord as guru, the universe is dakshina. If we do not want to come back to the universe again and again, we give away the universe as guru-dakshina to Lord himself. Our goal is to attain Him, hence we give up the universe as gurudakshina, meaning we pray that he may not give us this cycle of birth and death in the universe again and again.
Also, Vishva means jeeva (the life that we have taken in the universe); dakshinah means life full of energy and activities.
He is the one who makes the life full of energy and activities so that it can perform all its karma.
Jai Shri Krishna!
No comments:
Post a Comment