सुमेधा मेधजो धन्यः सत्यमेधा धराधरः ॥
അമാനീ മാനദോ മാന്യോ ലോകസ്വാമി ത്രിലോകധൃക്
സുമേധാ മേധജോ ധന്യഃ സത്യമേധാ ധരാധരഃ
அமானி மானதோ மான்யோ லோகசுவாமி த்ரிலோகத்றுக்
சுமேதா மேதஜோ தன்யா சத்யமேதா தராதர
ಅಮಾನೀ ಮಾನದೋ ಮಾನ್ಯೋ ಲೋಕಸ್ವಾಮೀ ತ್ರಿಲೋಕಧ್ರುಕ್
ಸುಮೇಧಾ ಮೇಧಜೋ ಧನ್ಯಃ ಸತ್ಯಮೇಧಾ ಧರಾಧರಃ
అమానీ మానదో మాన్యో లోకస్వామి త్రిలోకధృక్
సుమేధా మేధజో ధన్యః సత్యమేధా ధారాధరః
amaanee maanado maanyo lokasvaamee trilokadhrik
sumedhaa medhajo dhanyah satyamedhah dharaadharah
747. Amaanee – “One who has no false vanity.” Since He knows His own real divine nature, He has no false identifications with the equipments of not-Self such as the flesh, the emotions or the thoughts.
748. Maanadah - ”One who gives, or causes, by His Maayaa the false identification with the body.” The Sanskrit term ‘maana’ can also mean ‘honour,’ and therefore, ‘maanadah’ can mean One who honours all His true devotees. The root ‘da’ in Sanskrit means ‘blasting’, and therefore, the same term can also mean one who blasts all false notions from the bosom of his devotees.
749. Maanyah – “One Who is to be honoured.” He is the most worshipful as He is the very material Cause for the world of plurality. Bhagavan Sankara says: “If he, who has realised the Supreme, is so blessed and to be honoured in this world,” how much more worshipful is the Lord who is the very substratum and support of the whole universe and by whom all are blessed and inspired to gain their experiences in the world of things and beings!
750. Lokasvaamee – “Lord of the Universe.” Here the word ‘loka’ in Sanskrit means ‘field-of-experience.’ The One Who is the Controller, Director, Who is the Lord and Governor of all fields-of-experiences of all living creatures, at all times, everywhere, is the Consciousness that illumines matter. Therefore, the term Loka-svaamee is extremely appropriate.
751. Thriloka-dhrik – “One Who is the support of all the three worlds.” Apart from the usual concept of the three worlds: heaven, earth and hell, there is a deeper import of the term ‘loka’. It should mean the three fields of experience constituted of waking, dream and deep sleep. Atman, the Self, as Consciousness, is the One that supports all these three states inasmuch as, without this kindling support of life in the bosom, it would be impossible for us to have any experience.
752. Sumedhaah – “One who has Pure Intelligence.” In fact, the term may denote a special power in the human intellect which is the capacity to remember and repeat what has been once experienced before. As such, the term indicates that the very nature of the Self is not a knowledge newly gained, but it is only a remembrance of the seeker’s own real nature, which the seeker in his earlier confusion had forgotten. So long as we have not invoked this great power of memory of our real nature, we shall continue to grope in our sorrows created by our misconception. On realising the Self, it is not that we gain anything new, but we re-discover our own essential Self. Naturally, therefore, with reference to our present forgetfulness, the ultimate goal is indicated by the pregnant term ‘Divine Memory Power.
753. Medha-jah – “Born out of sacrifices.” ‘Medha’ means sacrifices like Asvamedha Yajna. In such a sincere and great ritual, He is invoked and in His Pure Presence there in the sacrifice, we can say He is born. The Geeta meaning of ‘sacrifices’ (Yajna) is “a co-operative endeavor wherein: -we offer our capacity into a field of chosen work invoking in It the unmanifested Lord Who pours forth His blessings in terms of profit.” In this sense, when all the personality layers are offered in an act of total surrender, the spiritual experience of the Self is born. To the student of Vedanta, the term is rich in its suggestiveness.
754. Dhanyah – “Fortunate.” As He has no objects yet to be fulfilled, or any of His wishes not already fulfilled, He is indeed one who is utterly fulfilled. The state of the Self is an eternal state of total contentment.
755. Satyamedhah – “One whose intelligence never fails.” He is the supreme Power of Discrimination, never deluded by the finite world of appearances, but is, in all circumstances, ever rooted in the Truth that He alone is the world of multiplicity.
756. Dharaadharah – “The sole support of the earth.” The earth here stands for matter; and the very essence from which matter has come to express itself, both in its gross and subtle forms, is the Self, Narayana, and therefore, He is considered as the very substratum for the play of matter (earth). Geographically, the earth is supported by water. Water is supported by the atmospheric air and the atmospheric air by the space. The daring enquirer may still continue the question and investigate into the source of space. We know that the space is a concept which we experience in our intellect. All experiences of the intellect are established in Consciousness and, therefore, the ultimate support for the entire ‘world’ is the Supreme Narayana.
