Guest guest Posted April 22, 1996 Report Share Posted April 22, 1996 -- PB = Translation of srI parAsara bhattar's commentary. SA = Translation of srI sankarAchArya's commentary. -- (sl-13) rudro bahuSirA babhrur viSva-yoniH SuchiSravAH amRtaH SASvata-sthAnur varAroho mahA-tapAH 114 rudraH PB: He is rudra because His actions and enchanting beauty makes His devotees shed tears of joy. The root 'rod' means to shed tears. Vide vishNuthathwa- "That devout person, whose eyes are brimming with cool tears of joy, whose body is covered with hairs on their ends (due to joy) and whose heart is ever filled with thoughts about the Supreme, must be seen by all embodied souls". SA: One who makes all beings cry at the time of cosmic dissolution. Or, One who gives 'rud' or speech. Or, One who drives away 'ru' or sorrows. Siva purANa (6.9-14) says: "ru means sorrow. As the Lord removes all sorrows and their causes, Siva, the ultimate cause is called rudra". 115 bahuSirAH PB: Multi-headed.(As Ananta) He has many heads and over thousand hoods. SA: He has thousand (innumerable) heads. purusha sUkta says- "sahasra-SIrshA purushaH - the purusha is with innumerable heads". 116 babhruH PB: The Supporter. As Ananta He supports the worlds. Vide- "That Ananta bears the earth on His head". SA: One who Supports the worlds. 117 viSva-yoniH PB: He who associates Himself with all devotees. The root 'yu' means to join/unite. SA: One who is the cause of the world. 118 SuchiSravAH PB: He who listens to the pure words of His devotees. Vide- "O! dhananjaya, I listen to all that is pure and agreeable. I do not heed to what is sinful. Therefore I am called SuchiSravAH". 'Suchi' is that which is offered with devotion. Vide- "I ate the good food that was offered by vidhura with devotion", "The night passed away for krishNa unnoticed as He listened to the sweet and varied words of the great vidhura - words that were filled with dharma, charming and bristling with good forms and fine content". SA: One whose names and glories are very holy and purifying to be heard. 119 amRtaH PB: The ambrosia. He is amRtaH because He is sweet to His devotees, Or, because He wards off old age and confers immortality, Or, because no satiety occurs, however much they serve Him. "When the sages saw janardana, they never got satiated as with ambrosia". SA: One who is Immortal. Br.U. (4.4.25) says- "ajaro'maraH - unaging and deathless". 120 SASvata-sthAnuH PB: He who is eternal and steady. bhagavan is far superior to ambrosia. Being Himself eternal. He cannot be taken away by those who enjoy Him. He is the object of enjoyment to those who never think of returning to material world for rebirth. On the other hand, the 'amRta' distilled from the ocean can be used only once". SA: One who is both eternal and firmly established. 121 varArohaH PB: He is the Greatest to be reached. For this reason, 'varam'- Supreme, 'Arohanam'- 'is the attainment of bhagavan' That of all elase is inferior. Vide- "Compared with that world of the Supreme being, these lower worlds (of brahma and Indra) are like Hell". There are five different forms of bhagavan known as: 1. para, 2. vyUha, 3. vibhava, 4. antaryAmi and 5. archA. para is the highest (vAsudeva) to be ascended to. SA: He whose Aroham (lap) gives the highest blessing. Or, He attaining whom is the greatest good. A jIva so blessed has no more birth in the lower worlds. Vide- "na ca punarAvartate - they do not return" ChU. (8.15.1), "yad gatvA nivartante tad dhAma paramam mama - My Supreme status is that by attaining which one will never return" (gItA 15.6). 122 mahA-tapAH PB: YudishThira's question at the start "kimekam daivatam loke kim-vApyekam parAyaNam" has been answered upto the name of 'varArohaH'. vAsudeva is the highest (para) goal to be reached. sankarshaNa is now referred to. mahAtapAH, means He who is endowed with great knowledge/wisdom. wisdom and strength are two qualities of sankarshaNa. SA: He exercises great great tapas(j~nanam) before creation. Vide- "yasya j~nanamayam tapaH - whose tapas is of nature of knowledge" (Mu.U 1.1.9). Or, His tapas is great and sublime. ----------- (sl-14) sarvagaH sarva-vid-bhAnur vishvakseno janArdanaH vedo vedavid avyango vedAngo vedavit kaviH 123 sarvagaH PB: He who pervades all and supports them (by His strength). SA: One who pervades everything (because He is their material cause). Or, He who goes everywhere. 124 sarva-vid-bhAnuH PB: These are two names. (1) sarvavit - He who obtains all. bhagavan (as pradyumna) engages Himself in re-creating the beings destroyed at the time of pralaya (cosmic-dissolution). The two qualities of pradyumna are aiSwarya and vIrya. (2) bhAnuH - He who shines. Though He has created the Universe, He is unchanged and shines as ever. This unchanging form is vIrya. Vide- "He, the Supreme, shines by Himself". SA: One who is Omniscient and effulgent. Vide - "tam eva bhAntam anubhAti sarvam - all others shine because It shines" (Kath.U. 2.2.15), "yas Aditya-gatam tejo jagat bhAsayate'khilam - that lustre which has entered into Aditya (Sun) illumines the whole world" (gItA 15.12). 125 vishvaksenaH PB: He (as aniruddha) is the sustainer of the Universe. Here, Sakti is the indicated guNa and He has an army in all directions. SA: He before whom all demon (vishvaka) armies (senAH) run away. 126 janArdanaH PB: He is the exterminator of the obstructions of the good to His devotees. Here, tejas (lustre) is the indicated guNa. Vide - "janArdana is He who protects (people) demons". The qualities of each form (samkarshana, pradhyumna and aniruddha) have been mentioned above, only to the extent they are made use of in such manifestations. But in all avatArAs, His qualities (knowledge, riches and strength) are full, complete and never concealed. He is the Omniscient and Omnipotent Lord of all, and is full of His riches. He has no karma (bondage), is above all wants, has his senses under control, is friend of all, depends only on Himself, has no beginning or end, has no misfortunes, is free from fear, anger, sleep, lust, ignorance, fatigue, disease and other blemishes. Only those who know bhagavan vAsudeva as such understand Him. SA: He who inflicts suffering on evil men. Or He to whom devotees pray for success and liberation. 127 vedaH PB: He who is the propounder of SAstras/vedas in His manifestation as samkarshana. Vide - "Who taught the vedas to him (brahma)". Hence, samkarshana is the Means (of realizing the Supreme), SAstra, Path, Leader, brAhmana and Preceptor. SA: He who is the form of veda. Or, one who bestows j~nana on the jIvAs. Vide gItA (10.11) - "Out of compassion for them, I as the innermost Spirit, destroy the darkness of ignorance by the light of knowledge". 128 vedavit PB: The knower of vedas (without any doubts or error). Vide gItA: "I am indeed the knower of vedas". SA: He who knows truly the vedas (and their meaning). Vide- "vedAntakRt vedavid eva cA'ham - i am the author of the vedAnta knower of the veda" (gItA 15.15), "All the vedas are kRshNA. Those who know Him in reality have performed all the sacrifices". 129 avyangaH PB: He is not disassociated from the limbs of the vedas, such as chandas and kalpa, created by Him. SA: One who is self-fulfilled by knowledge and other great attributes, and who is free from any defect whatsoever. Or, one who is not manifest to the senses. Vide - "avyakto'yam - He is not manifest to the senses or the mind" (gItA 2.25). 130 vedAngaH PB: Vedas which have innumerable branches are His body, and they disclose the innermost secrets of the Supreme. Vide - "He shakes His body composed of the vedas". Or, vedAngaH is derived in the sense that vedas and their angas are His ordinances. Vide - "Sruti and smRthi are my ordinances", "This is His ordinance". SA: The vedas are His organs. 131 vedavit PB: This name is repeated. Here, 'veda' means dharma revealed by the vedas. Thus, He (pradyumna) who makes people practise the dharma revealed by the vedas. Hence, He is known as dharma, the illuminator and the Instigator (of dharma). SA: This name is repeated. The previous name means He knows the meaning of vedas. This name is interpreted as spreading the knowledge of vedas. 132 kaviH PB and SA: He is 'kaviH' since He cognises all that is beyond ordinary perception. Vide - "nAnyo'to'sti drashTA -there is no seer other than Him" (Br.U 3.7.23), "kavir manIshI - He is all knowing and intelligent" (ISa.U.8). - S. G. Srinivasan email : sgsrini Graduate Student Dept. Of Mater. Sci. & Engg. Room 204, Roberts Hall, BOX 352120 University Of Washington Phone : (206)-632-1083 (H) Seattle, WA 98195-2120 (206)-685-3851 (W) - Quote Link to comment Share on other sites More sharing options...
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