सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः।
अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः ॥
സുരേശഃ ശരണം ശര്മ വിശ്വരേതാഃ പ്രജാഭവഃ
അഹഃ സംവത്സരോ വ്യാലഃ പ്രത്യയഃ സര്വ ദര്ശനഃ.
சுரேச சரணம் சர்மா விஸ்வரேதா பிரஜாபவ:
அஹ சம்வத்சரோ வ்யால பிரத்யய சர்வ தர்சன:.
ಸುರೇಶಃ ಸರಣಂ ಶರ್ಮಾ ವಿಶ್ವರೇತಾಃ ಪ್ರಾಜಾಭವಃ
ಅಹಃ ಸಂವತ್ಸರೋ ವ್ಯಾಲ ಪ್ರತ್ಯಯಃ ಸರ್ವದರ್ಸನಃ.
సురేశః శరణం శర్మా విశ్వరేతాః ప్రజాభవః
అహః సంవత్సరో వ్యాల ప్రత్యయ సర్వదర్శనః
suresah saranam sarma visva-retaah prajaa-bhavah
ahah samvatsaro vyaalah pratyayah sarvadarsanah.85. Suresah - The denizens of the Heavens are called in the Puranas as Suras. Eesa means the Lord; Suresa, therefore, indicates the God of gods, the Lord of the Suras. The gods are called as Suras because they are capable of blessing their devotees with a fulfilment of their desires. Therefore, Suresah means One who is the best among those who fulfil all the demands of their devotees (Suras). In short, He is the One who gives the Supreme State of Beatitude and the consequent total liberation from all desires of the ego.
86. Saranam - The Refuge for all who are suffering from the thraldom of imperfection in life. According to the Sanskrit Lexicon (Amarakosa), the term Saranam means ‘Protector’ and also ‘home’. Since the Lord is the Ultimate Goal, Saranam, He is also the “Destination”, the ‘Harbour’. The One Who realizes Him comes to live in Him. He is the home to which the prodigal son (jeeva) ultimately returns. Not only for the men of Realization is He the Home, but for all creatures, movables and immovables, He is the Home, to which they all disappear to rest and to revive during Pralaya (Sleep).
87. Sarma - One who is Himself the Infinite Bliss. Transcending the mind lie the shores of Bliss, beyond the waters of agitations. The Infinite is described in our Upanishads as the “Sacchidaananda”, ever of the same nature-“Saantam Sivam Sundaram”.
88. Visvaretaah - Retas means ‘seed’; the term connotes that He is the seed from which the tree of life has sprung forth. He who is the very cause for the entire play of experience in the world of pluralistic objects (Sarva- Prapancha-Kaaranabhootah) is called Visvaretaah.
89. Prajaabhavah - He from whom all living creatures (Prajaa) spring forth (Bhava) is known as Prajaabhavah.
90. Ahah - Ahan has got two meanings: the 24-hour-day or the 12-hour day-time. He is of the nature of ‘day-time’ means “He is the One, ever effulgent and bright”; as bright as the daylight that illumines all objects around. In case we accept the other meaning, “the 24-hour-day”, then, a day being a unit of time, the term Ahan can also mean, “One who is of the nature of Time itself”. Also He is one who does not (a) ever destroy (han) the devotees who have surrendered themselves to Him.
91. Samvatsarah - One who is of the nature of year - meaning One who is the Lord of Time; He, from whom the very ‘concept of Time’ rises.
92. Vyaalah - One who is unapproachable. Vyaala also means ‘Serpent’; to those who have no devotion or understanding, God or Truth is as horrible and terrible as a ‘serpent’. Moreover, it is so difficult to grasp in our understanding that It is like a serpent: ever eluding, always slippery.
93. Pratyayah - One whose very nature is Knowledge. That the Supreme is Knowledge Absolute is very well known. It is in the light of Consciousness that all ‘know- ledges’ are possible. ‘Knowledge of a thing’ is the Awareness of its nature. Awareness is Knowledge. Since the Supreme is the One Awareness everywhere, all ‘Knowledges’ spring from the Self. Hence, He is called “the Pure Knowledge”. “Consciousness is Brahman” is one of the Mahaavaakyas.
94. Sarvadarsanah - This term, “All-seeing” is very appropriate in as much as the Supreme Consciousness has been defined and indicated in the Kenopanishad as, “That which the eyes cannot see, but because of which the eyes see”. It is the Seer in the eyes, the Hearer in the ears, the Speaker, the Feeler and the Thinker”. And since this Principle of Consciousness is One everywhere, as expressed through the equipments, It is indeed the One Seer in all ‘seeing’, by everyone, everywhere. The Upanishad says: and the Geeta indicates Him as “One who has eyes and heads everywhere”.
