विस्तारः स्थावर: स्थाणुः प्रमाणं बीजमव्ययम ।
अर्थो अनर्थो महाकोशो महाभोगो महाधनः ।।
427. Vistāraḥ:
Vistara means to expand or grow or spread out.
Visteeryante samastaani jaganti asmin iti vistarah
The entire universe constantly keeps growing inside him, and he keeps
absorbing everything into himself, hence he is vistarah.
The Ishavasya Upanishad says,
Om ishavasyam idam sarvam yat kim cha jagatyam jagat.
The lord envelops everything that he has created (moves) in this universe.
We can understand it better with the example of a tree that is contained in a small seed and the seed that expands to become a tree.
Similarly, he is present in everything in this universe and he himself expands to cover or absorb everything in the universe unto himself.
Also, Vi + stah + ara
(vishenena) (stapayati) (aranaam - dosha)
He puts an end to all doshas of his devotees
When we apply it to jivatama,
In continuation of the previous shloka, when we have given away the universe as dakshina, we expand or grow to a very high level.
428. Sthāvaraḥ-sthāṇuḥ:
Sthavara means to stand steady or firm, unmoving
Stithisheelatvaat sthaavarah;
sthithisheelani prithivyadeeni tishthanti asmin iti sthaanuh ;
sthavarascha asau stanuscha sthavara sthanau
One who is firmly established is Sthavara, and in whom long-lasting
entities like earth are established in Sthanu. The Lord is both these.
He is steady and stands firm and unmoving within which objects like the earth is anchored.
Another way to interpret is,
The world is of two kinds –
Jangama (gacchanti iti jangama – those who keep moving) – we are jangama.
and Sthavara (that which stands steady – like trees, mountains)
Sthanu – pillar
He stands like a pillar in all that is steady.
Applying to the jivatma,
Sthavara (stand ) + stah + anu ( atom) –
Our body is not steady, it is sthoola, it is destroyed. But our soul is
Sookshma.
429. Pramāṇaṁ:
Maana – measure, pramana – sakshi or proof
through against which we can measure.
He is the sakshi or final proof of authority
about everything.
Samvidaat maana pramanam
He is the final deciding authority on matters
pertainingto creation, destruction and every aspect of the universe.
Prameya pramanam
He is proof unto himself.
430. Bījamavyayam:
Bijam avyayam
Beejam means Seed. He is the seed of creation;
avyayam means he does not undergo any changes or
transformation.
He is Bijamavyayam because he is the seed or
cause of Samsara without Himself undergoing any change.
Anyatha bhavavyatih ekena kaaranam iti beejam
avyayam.
When one thing changes to another, some aspect
of it is lost, but the Lord is poorna and this not apply to Him.
To understand it better, we can take the
example of gold. We can make any kind of ornaments from gold. The form of gold
may change but the gold itself and it's quality never changes. It is avayaya.
Vyanjayati iti beejam
He does what is visible to the eye.
He creates this universe which we can see,
hence he is the seed.
Cotton is seed for the cloth, the cotton is
converted to what the we can see, a piece of cloth. The cotton undergoes
transformation to become cloth.
The clay is converted to a pot that we can see.
The clay undergoes transformation to become a pot.
But he is avyayam.
He takes the form of that universe which we can
see without undergoing any transformation.
430. Arthaḥ:
Artha means request or what we seek or desire
Prarthana means Pra + artha (the highest
request – seeking from he who is the best- the almighty)
Vidyarthi – vidya + artha (education + request)
– seeking education
Sukha rupatvaat sarviaih arthyate iti arthah
He is Artha because he is sought (Arthita) by
all, as He is of the nature of bliss.
Arthyate iti arthah
He is desired by all hence he is arthah
If we surrender to him, if he is our goal, then
we can understand him and we become artha.
432. Anarthaḥ:
An + artha
means no artha or no desire.
He is self-fulfilled, and thus he has no other
Artha or desire to seek.
He has no profit in creating this universe, it
is for us,
Na vidyate arthah asya anarthah
We do karma with the intention of getting its
fruit. But he does not seek anything in return for everything that he bestows
on us.
Lokavaat leela kaivalyam
We must also learn to work without expecting
the results of our karma.
The same has been reiterated by the Lord in the
Bhagavad Gita 2.47
karmanyevadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
You have a right to perform your
prescribed duty, but you are not entitled to the fruits of action. Never
consider yourself to be the cause of the results of your activities, and never
be attached to not doing your duty.
If we do not surrender to him, and he is not
our goal, then we lose our chance to understand him, then we are anarthah
Before the Kurukshetra war, Arjuna desired Krishna’s
support and hence he became artha
Duryodhana, on the other hand, was happy with
the army of Krishna, forsaking the Lord, hence he became anartha
433. Mahākōśaḥ:
Kosha means treasure
The one is an unending source of treasure or
wealth is Mahakosha
Even though he keeps fulfilling the desires of
his devotees his wealth never diminishes.
He is an unending source of the wealth of
knowledge.
Just like the water in the ocean does not get over
no matter how much it keeps evaporating, similarly, his wealth also does not
reduce no matter how much he keeps giving.
It also refers to the 5 koshas that the jivatma
is covered in – the Panch maha kosha – Annamaya kosha, Pranamaya kosha, manomaya
kosha, vigyanamaya kosha and anandmaya kosha.
Mahaantah koshah annamaya dayah aachchaa dakah
asya iti mahakosha.
He is covered by many koshas such as the
annamaya kosha.
The jivatma must overcome all the koshas before
realising the Supreme Lord.
434. Mahābhōgaḥ:
Bhogah means pleasure.
Worldly pleasure or pleasures acquired through
our senses are always associated with grief.
But mahabhoga refers to those pleasures that
are not associated with grief. That pleasure or bliss can only be in the
attainment of Him.
Mahaan bhogah sukharupah asya iti mahabhogah
He is an ocean of pleasure and enjoyment hence
he is mahahogah.
435. Mahādhanaḥ:
He is mahadhanah because the entire universe is
his wealth (Dhana) which he enjoys.
Mahat bhoga sadhana lakshanam dhanam asya iti
mahadhanah
catur-vidha bhajante mam
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha
Four kinds of pious men render
devotional service unto Me—the distressed, the one who desires wealth, the inquisitive,
and he who is searching for knowledge of the Absolute.
He also bestows unlimited wealth to his
devotees, no matter what we ask for. We must seek the wealth of knowledge from
Him because it ultimately leads us to him.
When we seek this wealth from him, he also
bestows us with the maha dhanah which are poorna jnana, poorna aishwarya,
poorna prabha, poorna tejas poorna shakti and poorna anand.
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