Stanza-042

व्यवसायो व्यवस्थानःसंस्थानः स्थानदो ध्रुवः
परद्धिः परमस्पष्टस्तुष्टः पुष्टः शुभेक्षणः॥

വ്യവസായോ വ്യവസ്ഥാനഃ സംസ്ഥാനഃ സ്ഥാനദോ ധ്രുവഃ
പരദ്ധി പരമസ്പഷ്ടസ്തുഷ്ടഃ പുഷ്ടഃ ശുഭേക്ഷണഃ

வியவசாயோ வியவஸ்தான ஸம்ஸ்தான ஸ்தானதோ துருவ
பரத்தி பரமஸ்பஷ்டச்துஷ்ட புஷ்ட சுபேக்ஷண

ವ್ಯವಸಾಯೋ ವ್ಯವಸ್ಥಾನಃ ಸಂಸ್ಥಾನಃ ಸ್ಥಾನದ್ಹೋ ಧ್ರುವಃ
ಪರದ್ಧಿಃ ಪರಮಸ್ಪಷ್ಟಸ್ತುಷ್ಟಃ ಪುಷ್ಟಃ ಶುಭೇಕ್ಷಣಃ

వ్యవసాయో వ్యవస్థానః సంస్థానః స్థానదో ధృవః
పరద్ధిః పరమస్పష్టస్తుష్టః పుష్టః శుభేక్షణః

vyavasaayo vyavasthaanah samsthaanah sthaanado-dhruvah
pararddhih paramaspashtah-tushtah pushtah subhekshanah

384. Vyavasaayah - “Resolute.” Being of the nature of Pure Wisdom, there is no vacillation in Him; all irresolution is at the level of the doubting mind and the unprepared intellect. The term ‘Vyavasaayah’ also means “Yoga.” In this sense, the term is used in the Geeta, “The intellect of one who is practising Yoga is single-pointed without vacillation.” Again, in the same chapter criticising those who are running after enjoyment and power, Krishna says, “those who are revelling in sensuality and consequently disturbing the poise of their intellect, cannot have a steady mind and consistent pursuit of Yoga.” To work persistently until the Goal is reached is resolution. “To steadily apply ourselves in continuously withdrawing ourselves from our identifications with the not-Self, until we come to apprehend and experience the Self”, is Yoga. Hence, commentators interpret ‘Vyavasaaya’ as “Yoga.”
385. Vyavasthaanah – “The Basis or the Substratum.” The one who is the very Substratum for the entire pluralistic world; the One who orders the laws of the cosmos and administers those laws.
386. Samsthaanah – “The Ultimate Authority, State or Goal.” He who absorbs unto Himself all the multiplicities of names and forms during the time of deluge. The One Source into which all perceptions, emotions and thoughts retire and merge at the time of deep-sleep. In short, it means “the One who integrates the plurality and absorbs it all unto Himself when the projections are ended at that time of transcendence.
387. Sthaanadah – “One who confers the right abode.” Each living organism, “according to his actions and thoughts” gathers to himself vaasanaas and according to the vaasanaas, each individual takes his birth. Thus, the One who gives (dada) the appropriate abode (sthaana) to each individual (jeeva) is called Sthaanadah. In short, the Lord is the distributor of the fruits-of-actions.
388. Dhruvah – “The stable; the Firm.” That which remains “the Changeless in the midst of changes”, “that which is Imperishable in the midst of all perishing”. The body, the mind and the intellect and the worlds interpreted by them are all variables and changeable. The Consciousness, which illumines all of them and makes us aware of them is, indeed, the “Changeless.”
389. Pararddhih – “One who has Supreme Manifestations (Riddhi)”. The glory (vibhooti) of the Lord is expressed in His manifestations and there manifestations are indeed divine as the Geeta thunders, “the glories of the Self are indeed divine”.
390. Parama-spashtah – “The extremely vivid.” He who is extremely clear to those who have conquered the agitations and all disturbing thought-currents of the mind through a successful pursuit of the practice of meditation. He being the very Self, nothing in fact is so ‘clear’, meaning, so self-evident, as the Pure Consciousness is in us. No experience in the outer world or in our subjective bosom would have been possible had it not been for the Light of the Self. Even the sense of individuality in us is but an image of this Awareness, which is the very Self in every living creature. It being thus the Absolute Subjective essence. It is described as “the most Vivid.”
391. Tushtah – “The ever-Contented,” meaning “the One who is happy at the minimum offering of a devotee.” “I accept even if you offer some leaf or flower, or fruit or spoon of water, happily, if it is offered in love,” confesses Lord Krishna in the Geeta. The Self being beyond body, mind and intellect, it cannot have any of the sense of imperfections or incompleteness and as such, the All-full Self must be at all times, complete in Himself. Naturally therefore He is All-Blissful. Consequently, His Nature must ever be Supreme contentment.
392. Pushtah – “One who is ever-full.” The Supreme Consciousness being All-pervading, He is Infinitely Full- nothing can we take out of It, nor can we add to It. It is Ever- full and, therefore, even when the manifestations emerge out from It, It is not less for it.
393. Subh-ekshanah – “All auspicious gaze.” One whose very gaze brings streams of auspiciousness to the devotee. The Self-being beyond vaasanaas, one who realises the Self, goes beyond all sins. A devotee walking the very path and moving towards the spiritual contents, purifies himself from all sins, since he will be living a life not identifying with his body, mind and intellect.