Aug 24, 2008


अजः सर्वेश्वरःसिद्धः सिद्धिः सर्वादिरच्युतः ।

वृषाकपिरमेयात्मा सर्वयोगविनिः सृतः ॥

അജഃ സര്വേശ്വരഃ സിദ്ധഃ സിദ്ധിഃ സര്വാദിരച്യുതഃ

വൃഷാകപിരമേയാത്മാ സര്വയോഗവിനിഃ സൃതഃ

அஜ சர்வேசுவர ஸித்த ஸித்தி சர்வாதிரச்யுத

வ்ரிஷாக பிரமேயாத்மா சர்வயோகவினி ஸ்ரித:

ಅಜಃ ಸರ್ವೇಶ್ವರಃ ಸಿದ್ಧಃ ಸಿದ್ಧಿಃ ಸರ್ವಾದಿರಚ್ಯುತಃ

ವ್ರಿಷಾಕ ಪಿರಮೇಯಾತ್ಮಾ ಸರ್ವಯೋಗವಿನಿಃ ಸೃತಃ

అజః సర్వేశ్వరః సిద్ధః సిద్ధిః సర్వాదిరచ్యుతః

వ్రిషాక పిరమేయాత్మా సర్వయోగవినిః సృతః

ajah sarvesvarah siddhah siddhih sarvaadir achyutah

vrishaakapir ameyaatmaa sarva-yoga- vinissritah.

95. Ajah - Unborn. Birth implies a modification; birth cannot be without the death of its previous condition. Since the Eternal and the Infinite, is ever Changeless there can be in It neither birth nor death. That which is born must necessarily die: -(Geeta Ch. 2, St. 27) and so, that which is unborn should be deathless (Amritah).
Rig Veda (1-81-5): “He was neither born nor is He going to be born.”
96. Sarvesvarah - God of all gods or the Supreme Controller of all. In a sense it means the Almighty, the All-powerful. “He is the Lord of all,” says Brihad Upanishad (6-4-2).
97. Siddhah - One who has achieved all that has to be achieved, as He Himself is the Final Goal for all. Or the term can also mean “the most famous”.
98. Siddhih - He who is available for recognition (Siddha) everywhere at all points in His nature as Pure Consciousness. Again, Siddhi also means the ‘fruit of action’, and in the context here this would-mean, “He who gives the Infinite fruit of Kaivalya, Moksha.” All other karmas can acquire for us only relative joys of the heavens, but in realizing the Self the seeker gains an ‘Infinite State from which there is no return’, so describes Geeta.
99. Sarvaadih - One who is the very beginning (Aadi) of all; one who was in existence earlier than everything else. Even before effects arise, the Cause. The Infinite which was before creation and from which the created beings had emerged out, as an effect, is naturally the Primary Cause (Moola-Kaarana).
100. Achyutah - Chyutah= Fallen; Achy utah: One who has never fallen: the Ever-Pure Reality which is never fallen into the misconceptions of Samsar: the Pure Knowledge in which ignorance has never come to pollute Its purity. Lord Himself says in Bhagavata, “I have never ever before fallen from my Real Nature; therefore, I am Achyutah”.
101. Vrishaakapih - There is a lot of controversy among pundits upon the exact meaning of this term. But all controversies become meaningless when we read Bhagavan’s own words, “Since Kapi has a meaning the ‘boar’, and since vrisha has the meaning of ‘Dharma’ the great Kasyapa Prajapati says I am Vrishaakapih”.
In Sanskrit the term Kapi has a meaning: ‘that which saves one from drowning’. Lord in the form of the Great Boar, (Varaaha) in that incarnation, had lifted the world from the waters at the end of the deluge; the term vrisha means ‘Dharma’. One who thus lifts the world drowned in Adharma to the sunny fields of Dharma is vrishaakapih.
102. Ameyaatmaa - One who has His manifestations (Aatmaa) in Infinite varieties, almost unaccountable (Ameya), The Viraat Purusha of the Form of All-Lord of the Cosmic Form is suggested here. As all forms have risen from Him, exist in Him, and dissolve into Him alone, all forms are His own different forms.
103. Sarva-yoga-vinissritah - Yoga is from Yuj ‘to join’; ‘to attach’, One who is totally free (vinissritah) from all contacts or attachments. Attachment to a thing is possible only when the object-of-attachment is other than the subject, In the One Infinite Reality there cannot be any attachment with anything, mainly because there is nothing here that is not the Infinite Itself. The Infinite is a Mass of Love; there is no attachment in It; for, attachment is Love with possessiveness and desire for gratification, “This Purusha is, indeed, unattached”, roars Brihad Upanishad (6-3-15), Lastly, the term, Sarva- Yoga- Vinissritah can also mean that He is beyond the reach of the various systems of Yogas taught in the Sastras. These systems are to quieten the mind, to end the misapprehensions-of- Truth, to annihilate the Maayaa, What is there left over in the seeker’s bosom is the Self-the Great Vishnu.



Inspiration & courtesy:
Contribution of Shivkumar Kalyanaraman, Professor, Department of ECSE, Rensselaer Polytechnic Institute, Troy, New York, U.S.A.

Sanskrit script Courtesy:
Shri. N. Krishnamachari