Guest guest Posted February 11, 2009 Report Share Posted February 11, 2009 349. padhmanaabhaH padhma means lotus. Na bhaathi, not manifest, ithi nabhah nabha eva naabhaH. Nabah and naabha mean the same, that is, `not manifest.' The word padhma implies manifestation as the lotus can be seen. The Lord is manifest as a lotus and also not manfest , naabhah. He is manifest to the jnanis but not for others as their antharyami, indweller. The one who has lotus in His navel is the common meaning. 350. aravindhaakshaH ara means gathi movement. Thaam vindhathi, gets moving, that is aravindhah, refers to the Sun and the Moon. AravindhakshaH, on ewho has the sun and the moon as His eyes. 351. padhmagarbhaH He is inside the lotus of the heart as antharyamin. 352. Sareerabhrth sareeram bibharthi ithi sareerabrth He supports the sareeara, that is, this universe which is His sareera. He also sustains all the bodies in the form of food and life force. 353. mahardDhiH He has immense wealth of auspicious qualities and power to take care of His devotees because he bestows all riches and fame to them through His grace.mahathee rdDhih yasya saH . His glory is great. 354. rdDhah He grows along wit His devotees who are His wealth. paripoorNathvaath rdDhah. He has everyting because He is everything. 355. vrdDhaathmaa sarvathaH brhathvaath vrdDhaH. He is mahatho maheeyaan, bigger than the biggest. VrdDhah also has the meaning fully grown besides old. 356. mahaakshaH Aksha means a wheel, and here means a chariot or vehicle . Mahaan akshah yasya saH , the who has a great vehicle meaning Garuda.mahaan cha asou akshaH cha. He is the great wheel that makes the world go round. The common meaning however is , one who has large eyes or great eyes which sees everything. 357 . garudadhvajaH One who has Garuda as His flag. Garudam dhvaje yasya saH 358. athulah Na thulaH athulah. He has no equal. In Gita Arjuna says, `na thvath samo asthi aDhikah kuthonyo,' meaning "There is no one equal to you where can be one higher?" Nammazvar says in The first pasuram of Thiruvaimozi, `uyarvaRa uyarnalam udiayavan yavanavan,' one who has no one higher than Him in nature and qualities. Narayana, that is Brahman of the Upanishads is described as `eke eva adhvitheeyam,' one only without a second. 359. sarabhah sara is body. Seeryamaanathvaath because it decays. Thasmin bhaathi. The Lord shines in the body as its inner self. 360. bheemah The Lord is the contoller of all the devas who do their duty afrad to trsangress His command, and the universe as a whole which functions bhayaadeva agnisthapati bhayaat thapati sooryah bhayaat indraScha vaayuSchamrthyur-dhaavati panchamah (kato.up.2.6.3) This means, all this universe emerges and moves because there is the supreme Brahman who is a great fear like an uplifted thunderbolt; From fear of Him the fire burns sun shines , indra vAyu and death run(go about their respective work.) He is also bheema, frightful to the evil doers. 361. samayajnaH samayam jaanaathi ithi samayajnaH. One who knows the rules of all functions of everyone as He was the one who made them. He also knows the proper time for protection destruction and creation. 362. havirhariH havis is the offering made in the fire during yajnas. The Lord is the recipient of the havis and hence He is called havirhariH yajneshu havrbhaagam harathi ithi,thaththath dhevaroopeNa He takes the havirbhaga of all dhevathas in their form as anything offered to any deva goes to Lord Hari only haraamyagham cha smrthrNaam havirbhaagam krthushu aham varNaScha me haridhvaa ithi thasmaath harih aham smrthaH (MB.Shanthi parvam) I destroy the sins of those who remember Me, and also receive the oblations in sacrifices; My complexion also is blue; hence I am named Hari. Harathi (paapaan) ithi harih, one who destroys sin. 363. sarvalakshana lakshaNyah He is the one denoted by all pramanas. Lakshana is the pramanas or means of cognition like prathyaksha, perception, anumaana, inference, upamaana. comparison and Sabdha, verbal testimony. lakshaNya is the object of cognition. The Lord is the ultimate truth to be cognized and hence He alone is the ultimate lakshaNya. Brahma saakshaathkaara, the manifestation of the absolute is the ultimate perception. Inference has its ultimate object in the Lord who is inferred as the cause of everything created which must have a creator. He is the ultimate standard of comparison as there is nothing or no one that could be compared with Him. The ulimate verbal testimony is that of Veda which is the sole source of knowledge about Him.The whole universe is His lakshaNa or sign of Him who is the innersoul of everything as the sareera is the sgn of the existing soul within. 364. lakshmeevaan He is the abode of Lakshmi who is ever in Him as the Azvar puts it, `agalakillen enRiRaiyum alarmEl mangai y uRai maarbaa. 365.samithinjayaH Samithi jayathe ithi samithinjayaH Samithi means in battle. He is victorious in battle. .. Quote Link to comment Share on other sites More sharing options...
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