Stanza-082

चतुर्मूर्तिश्चतुर्बाहुश्चतुर्व्यूहश्चतुर्गतिः ।
चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात् ॥

ചതുര്മൂര്തിശ്ചതുര്ബാഹുശ്ചതുര്വ്യൂഹശ്ചതുര്ഗതിഃ
ചതുരാത്മാ ചാതുര്ഭാവശ്ചതുര്വേദവിദേകപാത്

சதுர்மூர்த்திஸ் சதுர்பாஹுஸ் சதுர்வ்யூஹஸ் சதுர்கதி
சதுராத்மா சதுர்பாவஸ் சதுர்வேதவிதேகபாத்

ಚತುರ್ಮೂತಿಶ್ಚತುರ್ಬಾಹುಶ್ಚತುರ್ವ್ಯೂಹಶ್ಚತುರ್ಗತಿಃ
ಚತುರಾತ್ಮಾ ಚತುರ್ಭವಶ್ಚತುರ್ವೆದವಿದೆಕಪಾತ

చతుర్మూర్తిశ్చతుర్బాహుశ్చతుర్వ్యూహశ్చతుర్గతిః
చతురాత్మా చతుర్బాహుశ్చతుర్వేదవిదేగాపాత్

chaturmoortischaturbaahuschaturvyoohaschaturgatih
chaturaatmaa chaturbhaavaschaturvedavidekapaat

765. Chatur-moortih – “Four-Formed.” The Lord, the Infinite is considered as having four forms-meaning that He, in His manifestations in the world, takes these four forms. The Puranas have declared that the incarnations of the Lord in the various Yuga, were of different colours: white in Krita Yuga, red in Tretaa Yuga, yellow in Dvaapara Yuga and dark (black) in the Kali Yuga. But according to Vedanta, the Lord, the Self, has four distinct expressions in the subjective life of each individual: the Waker, the Dreamer, the Deep- sleeper and the Pure Self. In the microcosm these are called as Virata, Taijasa, Prajna and Tureeya, and in the macrocosm, the Lord’s complete expression, in the total gross, subtle and causal bodies, is called as Viraat, Hiranyagarbha, Eesvara-and, beyond all bodies as the Eternal Paramaatman.
766. Chatur-baahuh - Lord Narayana is represented as having four hands. These represent the four factors that together constitute the inner equipments in man- mind (Manas); intellect (Buddhi); thought flow towards objects (Chitta) and ego (Ahamkaara). These are the four agents by which all the physical activities are controlled, regulated and constantly commanded from within the body.
767. Chatur-vyoohah – “One Who expresses himself as the dynamic centre in the four Vyoohas. A “Vyooha” is a whirlpool of activities made by a large number of imperfected forms, commanded by a pivotal person who remains in the centre of the whirlpool-just as a battalion functions under the orders of its commander. It is shown in this analogy that the Lord, the central Source of all activities, is manifest as the universal Force which blesses every engagement and contact of a living man with his outer world. In the Aitareya Upanishad, the four Vyoohas (or persons) are mentioned: the person in the body, the person in the Chhandas (Vedic mantra), the person in the Vedas and the Great Person.
768. Chatur-gatih – “The ultimate goal of all the four.” Though their means and purposes appear divergent, Sree Narayana alone is the inevitable goal of all activities of the four types (Varnas) of men: Thinkers (Braahmanas), Rulers and Leaders (Kashatriyas), Men of Commerce (Vaisyas) and Workers (Soodras). The Lord, also, is the consummate goal to be achieved by the four stages (Aasramas) of life: the Age of Study (Brahmacharya), the Householder (Grihastha), the Retirement (Vaanaprastha) and the Stage of Renunciation (Samnyaasa).
769. Chatur-aatmaa - There is also a reading as Chatvaraatmaa. In the former reading, the definition suggests “the clear-minded”-meaning the Lord is one who is completely free from desires, passions, vanities, in short, free from all maladies of ego in His essential Nature. In the latter term, the meaning signifies that Sree Narayana is the one Infinite Effulgence which expresses Itself as the four aspects of our inner equipment (Antahkarana Chatushtaya).
770. Chatur-bhaavah – “The Source of the four.” One who is the Source for the four types (varna), for the four stages-of-life (Aasrama) and the four human aspirations (purushaartha). The human aspirations as codified by the Sanaatana Dharma are again four in number. Righteousness (Dharma), Wealth (Artha), Pleasure (Kaama) and Spiritual Liberation (Moksha). Lord Krishna reveals in the Bhagavad Geeta: “ All the four types in creation have come from Me.”
771. Chatur-veda-vit – “Knower of all the four Vedas.” The Lord is the very theme discussed and expounded in the four vedas. The student of the vedas when he realises the Lord, then only he fulfils his study of them. In this sense of the term, Bhagavan proclaims in the Fifteenth Chapter of Geeta: “I am verily that which has to be known in all the Vedas: I am indeed the author of the Vedas and the “knower” of the Vedas am I.”
772. Eka-paat – “The one-footed.” The term ‘paada’ in Sanskrit has two meanings: a ‘part’ and a ‘foot.” The Lord, in Bhagavad Geeta, uses the first meaning to describe His mighty Glory: “The whole universe’ is supported by one part of Myself.” There is a reference in the Taittireeya Aaranyaka which clarifies the latter meaning: “All beings are His foot.” The significance here is the ~me as in Geeta-wherein even the totality of all universes cannot be compared to Him, the Infinite Absolute Existence.