Stanza-030

ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः।
ऋद्धः स्पष्टाक्षरो मन्द्रश्चन्द्रांशुर्भास्करद्युतिः॥

ഓജസ്തേജോദ്യുതിധരഃ പ്രകാശാത്മാ പ്രതാപനഃ
ഋദ്ധഃ സ്പഷ്ടാക്ഷരോ മന്ദ്രശ്ചന്ദ്രാംശുര്ഭാസ്കരദ്യുതിഃ

ஓஜஸ்தேஜோத்யுதிதர பிரகாசாத்மா பிரதாபன
ரித்த ச்பஷ்டாக்ஷரோ மந்த்ரஸ்சந்திராம்சுர்பாஸ்கரத்யுதி

ಓಜಸ್ತೇಜೋದ್ಯುತಿಧರಃ ಪ್ರಕಾಶಾತ್ಮಾ ಪ್ರತಾಪನಃ
ಋದ್ಧಃ ಸ್ಪಷ್ಟಾಕ್ಷರೋ ಮನ್ಧ್ರಶ್ಚನ್ದ್ರಾಂಶುರ್ಭಸ್ಕರದ್ಯುತಿಃ

ఓజస్తేజోద్యుతిధరః ప్రకాశాత్మా ప్రతాపనః
ఋద్ధః స్పష్టాక్షరో మంద్రశ్చన్ద్రాంశుర్భాస్కరద్యుతిః

ojas-tejo-dyutidharah prakaasa-aatmaa prataapanah
riddhah spashtaaksharo mantras-chandraamsur-bhaaskara- dyutih.

275. Ojas-tejo-dyutidharah - One who is the possessor (Dharah) of Perfect physical virility (Ojas), all brilliancy (Tejas) and every beauty (dyuti). These three terms indicate perfection at three different levels of personality known to us at present. Ojas is glowing health (physical) due to perfect balance in the constituents (Tattvas) of the healthy body. This virility in us when conserved, disciplined and trained can, through meditation, be converted into intellectual “brilliancy” and perfect personality “integration”. The shine of an individual, who has thus sublimated Ojas, is termed in our Sastras as tejas. A Yogi, through intelligent living and through a devoted life of continued meditation, has thus gathered to himself ojas and Tejas sufficiently, he, in time, grows to become an experienced Saint of Divine Realization, a Buddha. The enchanting atmosphere of irresistible peace and compassion, love and perfection, knowledge and strength, such a man throws around him, is called the aura of Divinity (Dyuti). In the lOth Chapter of the Geeta, the Geetacharya autobiographically confesses, “I am the Might in all strength; I am the Brilliancy in all that is brilliant.”
Some commentators are found to take these three terms as separate names of the Lord. However, Sankara interprets it as one single term.
276. Prakaasaatmaa - The Effulgent Self. The One who is the Self in all hearts, who can be experienced as the Consciousness, which is the source of all illumination to shine upon all experiences in the three planes-of-consciousness, in all living creatures, at all times. This Universal and Absolute Self is Maha Vishnu.
277. Prataapanah - The One who manifests Himself as the Essential Thermal Energy, that lends Life Potential to the very atmosphere around each living creature. In the words of the Geetacharya, we find a confirmation to thus declaration when the Lord declares to Arjuna that He Himself is the Reality that manifests as the heat and light in the Sun and the Moon, and it is He again who warms up the crust of the earth and impregnates it with its fertility. (Geeta XV-12 & 13).
278. Riddhah - One who is ever full of all prosperity. As the very Lord of Lakshmi, Vishnu should be one who has all glories (Aisvarya). When the entire universe of wealth, strength and beauty is itself a manifestation from Him, He Himself must be the Absolute Glory.
279. Spashta-aksharah - Spashtam=clear. One who is clearly indicated by the Supreme Sound (Akshara), the famous Sound-Symbol of the Eternal Lord Om. In Geeta we read: “One who chants my name Om and leaves his body at the time of death thus remembering Me, he shall go to the Supreme State” In Sanskrit, Kshara means the “Perishable” and Akshara means the “imperishable.” The world of plurality, the “perishable” is no doubt nothing other than the All-Perfect, the Immutable Truth, but due to the imperfections of the instruments-of-perception-body, mind and intellect-the perceiving ego can experience only this world constituted of a plurality-sense objects, emotions and thoughts - The ego peeping through the vehicles can never experience the One co-ordinating Reality, the Divine. When the mind is hushed and the ego thus sublimated, the Immutable Akshara-factor is experienced, wherein we gain the clearest (Spashta) understanding of the Absolute. Since it is thus clear (Spashta) only in Its Immutable nature (Akshara=Kootastha), Vishnu, the Supreme Self, is indicated here as Spashtaaksharah).
280. Mantrah - One who is of the nature of the Mantras of the Vedas. The declarations of the Vedas the mantras are the vehicles that will take us straight into an experience of the Transcendental. The vehicles are often called by the nan1e of their destination. Mantra means that which can save us on being properly meditated upon. Only through the mantras of the Upanishads we ever come to experience the Supreme Nature of the Lord, and so He is named as Mantrah.
281. Chandraamsuh - Rays of the moon. That the moonlight has got an effect upon the herbs was known to India in the Vedic period. “As the rays of the moon (Soma) I fill the vegetable kingdom with nutrition”, confesses Bhagavan Vaasudeva. Thus the Lord is One who nurtures and nourishes all living creatures instilling into each its particular vitality. Though this is the deep philosophical significance, superficially the beauty, calm and peace that the moon suggests to our mind is but a reflection of the Infinite Peace of Vishnu.
282. Bhaaskaradyutih - The Effulgence of the Sun. Sun is the centre of the solar system, an eternal exchequer of energy, ever distributing Life and Strength to all living upon the earth; life would have been impossible but for the Sun. At the same time, the Sun stays where he is and he never interferes with life; from afar he blesses life. The Lord who thus from afar blesses by His mere presence is the true Sun of Life, the Atman, the Self- Sree Maha Vishnu.