Stanza-079

सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी ।
वीरहा विषमः शून्यो धृताशीरचलश्चलः ॥

സുവര്‍ണവര്ണോ ഹേമാന്ഗോ വരാന്ഗശ്ചന്ദനാന്ഗദീ
വീരഹാ വിഷമഃ ശൂന്യോ ധൃതാശീരചലശ്ചലഃ

சுவர்ணவர்ணோ ஹேமாங்கோ வராங்கஸ்சந்த்னாங்கதீ
வீரஹா விஷம சூன்யோ த்ருதாசீரசலஸ்ச்சல

ಸುವರ್ಣವರ್ಣೋ ಹೇಮಾಂಗೋ ವರಾಂಗಶ್ಚಂದನಾಂಗದೀ
ವೀರಹಾ ವಿಷಮಃ ಶೂನ್ಯೋ ದೃತಾಶೀರಚಲಶ್ಚಲಃ

సువర్ణవర్ణో హేమాంగో వరాఙ్గశ్చన్ధనాఙ్గదీ
వీరహా విషమః శూన్యో దృతాశీరచలశ్చలః

suvarnavarno hemaango varaangaschandanaangadee
veerahaa vishamah soonyo ghritaaseerachalaschalah


737. Suvarna-varnah – “Golden Coloured” is Sree Narayana for He is, in the devotee, the pure Self; and in all, He is the very All-Illumining Pure Awareness. Mundaka Upanishad declares: “When the Seer sees Him of Golden- hue.” Upon witnessing the Self-Effulgent (Golden) Being, the seer’s realization is completely transforming, and “then that wise one, shaking off all deeds of merits and demerits, becomes stainless, and attains the supreme State of Equipoise.”
738. Hemaangah – “One who has limbs of Gold.” The description of the Lord functioning through the orb of the Sun is well-known: Hiranmaya-”of pure-golden- form.” Sruti mentions it: “This Golden Person seen in the disc of the Sun”… This same Upanishad insists further that “Mind is Brahman” and the “Sun is Brahman.” Lord Hari, as the Infinite Brahman, plays in the Sun (Soorya-Narayana)- thus the term is most appropriate.
739. Varaangah – “With beautiful limbs.” Also, Vara can take the meaning “lovable,” therefore, Sree Narayana is described here as “One whose form (limbs) is supremely “lovable” to the yogi-of-devotion.”
740. Chandanaangadee -This is made up of two terms, “Joy-giving” (Chandana) and “armlets” (Angada). Thus the phrase means “One who has attractive armlets.” It can also be used as describing “One Who is smeared with the sandal.”
741. Veerahaa – “The destroyer of the valiant heroes”-in order to uphold righteousness, Lord Hari takes His Incarnations and destroys the intrepid and daring Asuras in battle. Again, it may be interpreted as One Who destroys the powerful and mighty forces of likes and dislikes-Dvandva -pairs of opposites, the hosts of our own negativities in our hearts.
742. Vishamah – “Unequalled.” Arjuna, in Bhagavad Geeta, estimates his experience of the Lord’s Cosmic Form and says: “None there exists who is equal to You; how can there be then another superior to You in the three worlds, O Being of unequalled power?”
743. Soonyah – “The Void.” Here Void means the total absence of (a) the equipments-of-experiences-the body-mind-intellect; (b) the fields-of-experiences-the objects- emotions-thoughts; (c) the experiencer-attitudes-the perceiver-feeler-thinker personality. In Brahman, the Pure Consciousness, all these three (a, b and c) are totally absent as the devotee of Hari transcends them all. So the Lord, in His Infinite Nature, is ‘without attributes;’ seemingly then, He is the “Void.” This is not “non-existence” of the Buddhists. This is Pure Existence without the object-emotion-thought world-the Self, Sree Narayana.
744. Ghritaaseeh – “One Who has no need for any good wishes from anyone.” The Infinite Lord, perfect and transcendental, has no need for any of the objects of the world to make Him complete since the state of incompleteness is indeed the springboard for all desires to gush forth. It can also mean one who has eaten away the ghee stolen from the cow-herds’ store-rooms in Brindavan.
745. Achalah – “The non-moving.” Either it can signify One Who never falls and therefore does not move away from His own Infinite nature, or it may mean that since the Lord is All-Pervading, He cannot move as there is no place where, at any time, He is not. He is Ever-Present everywhere.
746. Chalah – “Moving.” By the juxtaposition of these two opposite qualities, we are reminded that the apparent world of plurality that constitutes the realm of change is also nothing other than the immovable Atman interpreted through our personal equipments of experiences. Unconditioned by the body, mind and intellect, the Lord in His Infinitude is motionless, but as conditioned by the vehicles He apparently seems to move. We have already explained this relationship earlier. It is something like a traveller, though himself sleeping, is able to travel all the night since he is conditioned by the vehicle which carries him.