सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत ।
मनोहरो जित-क्रोधो वीरबाहुर्विदारणः ।।
456. Suvrataḥ:
Su means good
Vratah means vow/ deeksha.
He has taken the magnanimous vow to protect all those who surrender to
him. Undertakes a vow and completes what he undertakes.
Shobhanam vratam asya iti suvrath
The Bhagavad Gita also tells us that
sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ
Abandon
all varieties of dharmas and simply surrender unto
Him alone as he is only one who can liberate us from all sinful reactions.
457. Sumukhaḥ:
He has a pleasant and mesmerising face.
Su shobhanam mukham asya iti sumukha
The Vishnu Purana goes a step higher in
describing his beauty, Prasanna vadanam chaaru padmapatraaya te akshanam
He has a pleasing, handsome face and his eyes
resemble the petal of a lotus.
Mukha means arambha or beginning.
Arambha matram icchava Vishnu dharme na nishphala.
With work related to the Lord, if the beginning is good, he ensures that
he still gives us the fruits of our work even though we might not be able to
complete the work.
458. Sūkṣmaḥ:
He is subtle because He is without any gross causes like sound etc.
Shabdaadi stloola karana rahitatvaat.
The Mundaka Upanishad also says, sarvagatam sookshamam
He is very subtle and pervades everything in the most delicate way.
Whatever is sthoola can be perceived, but whatever is sookshama cannot be comprehended using sense organs like ears, eyes, etc, neither through the mind. He can only be experienced.
Though the lord is not manifested expressly, yet we can perceive him in things around us as he is everywhere.
We have already seen, aniyor aniyan, he is smaller than the smallest.
459. Sughōṣaḥ:
Ghosha refers to sound.
He speaks to us through the Vedas. His auspicious sound is the Veda.
Su shobhana ghosho vedatmako asya iti
Or he also has a deep and sonorous sound like that of the thunder.
Meghambheera ghoshatvaat vaa sughoshah
He is also veda- svarupi
The lesson for us is that the sound (sughosha) generated by chanting
mantras and shlokas have the ability to cleanse and purify our mind and body.
460. Sukhadaḥ:
Sukha + dah . Sukham dadati, he gives happiness to good people and takes
away the joy from evil/wicked people.
Savrittaanaam sukham dadati asadvrittanaam sukham dyati khandayati iti sukhadah.
He bestows wealth, health etc on everyone based on their karmas. He is
also the one can bestow us with liberation.
Also,
Su + kha(aakasha) + dah – the expanse of sky
can’t been determined. We can know only know of its existence in the sookhshma
form.
461. Suhṛut:
Sadh (good) + hrudaya (heart)
Pratyupakaara nirapekshataya upakaritvaat suhruth.
He helps without expecting anything in return
hence he is called suhrut or the one with a pure heart. His heart is filled
with compassion for all his creations.
The heart or Hrudaya is the buddhi, chitta and
atma, the jnana in the hrudaya is suhrut.
He is Animitta bandhu that is He does not
expect anything in return.
462. Manōharaḥ:
Mano (mind) + hara (captivate or steal) , manah
harati, He captivates the mind
He attracts the mind by His incomparable blissful nature.
Niratishaya anandarupatvaat mano harati iti
manoharah
Our mind is flooded with thousands of thoughts.
Those who surrender to him, He removes the evil thoughts in the mind. He sways
the mind away from sense objects and instead nudges them to contemplate on Him.
While those who desire worldly objects, he gravitates their mind towards the
pleasures of the illusory world.
463. Jitakrōdhaḥ:
Jita ( win over or conquer) + krodha ( anger)
One who has overcome anger, he has completely conquered the emotion of
anger.
Jita krodhah yena sah jitakrodha
Vedamaryada sthapanartham surareen hanti na tu kopavashaat
He kills demons and vanquishes evil yet he does as an act of mercy and to
protect dharma and not out of anger.
He has not just conquered krodha but also kama, raga and mamakara.
The Bhagavad Gita, 2.62, 2.63, the Lord says,
Kamat krodho bhijayate, from desire arises anger. Then He goes on to say
how anger causes delusion and bewilderment finally leading to losing our
intelligence and falling down into the cycle of life and death.
Hence it is important to control our anger by controlling our desires, and
attachment.
There are three types of anger – Manyu, Kobham and Krodham. The lord has
conquered all three kinds of anger.
Manyu is the anger that stays in the mind and is not expressed in words
or actions. Lord Narsimha is called Manyu.
Kobham is the anger that begins to manifest in the form of reddening of
eyes, changing of expression of facial features etc.
Krodham is when the anger manifests physically as shaking of body,
violence in actions etc.
464. Vīrabāhuḥ:
He uses his arms meaning his might to help the cause of dharma and never
to purposefully harm anyone.
Vikrama shale bahu asya iti veerabahuh
Vi + eera ( the one who tells) + bahu
Using the strength wisely to help
others. He does not need to be told how to use his strength.
465. Vidāraṇaḥ:
The previous name tells us that he uses his
arms to protect dharma. The name Vidarana tells us the he destroys those who do
not follow Dharma.
Adharmikaan vidarayati iti vidaranah
The Bhagavad Gita also tells us that he
incarnates again and again in every yuga to establish dharma, protect sadhus
and annihilate the evil.
Jivatma has two types of limitations: Nikshepa
and Avarna
Nikshepa - It keeps us in jagruta stithi. It
provokes us to be alert to perform our activities. Yet it is a limitation
because it does not allow us to get rid of our worldly karma.
Avarna – This is an illusion or maya. The
differentiation between satya and asatya, dharma and adharma, etc is lost. We
experience them in Swapna stithi.
Both these are limitations. Vidaranah destroys
our limitations and helps to keep us in sushukhti and enables us to progress to
turiyam stithi.
Jai Shri Krishna!
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