Stanza-085

उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः ।
अर्को वाजसनः शृङ्गी जयन्तः सर्वविज्जयी ॥

ഉദ്ഭവഃ സുന്ദരഃ സുന്ദോ രത്നനാഭഃ സുലോചനഃ
അര്കോ വാജസനഃ ശൃന്ഗീ ജയന്തഃ സര്‍വവിജ്ജയീ

உத்பவ சுந்தர சுந்தோ ரத்னநாப சுலோசன
அற்கோ வாஜசன ஸ்ரிங்கீ ஜயந்த சர்வவிஜ்ஜயீ

ಉದ್ಭವಃ ಸುಂದರಃ ಸುಂದೋ ರತ್ನನಾಭಃ ಸುಲೋಚನಃ
ಅರ್ಕೋ ವಾಜಸನಃ ಶೃನ್ಗೀ ಜಯಂತಃ ಸರ್ವವಿಜ್ಜಯೀ

ఉద్భవః సుందరః సున్దో రత్ననాభః సులోచనః
అర్కో వాజసనః శృంగీ జయంతః సర్వవిజ్జయీ

udbhavah sundarah sundo ratnanaabhah sulochanah
arko vaajasanah sringee jayantah sarvavij-jayee

790. Udbhavah – “The ultimate source”- the very spring of Creation. In the Puranic view of the term, it may mean One Who has by His own free-will manifested Himself by Himself for the service of mankind, or, it may designate subjectively, the Self, Sree Narayana, as the one dynamic Witness in Whose Presence alone the vital activities of life gush forth into expression.
791. Sundarah – “Of unrivalled beauty.” In almost all religions the Infinite Lord is described as one having the most enchanting beauty. When we experience beauty in the world, we are moved to consider its beauty either by the pro- portion or the symmetry, or the tender charm in the object of observation. Within the mind of the observer, there reflects for a moment the rhythmic grace in the proportion, the smooth peace in the symmetry, or the joy of ecstasy which ripples out from the object into the contemplative eye. In all these conditions, the observer’s mind, sensitive to the aestheticism in him, quietens, and, it is at such moments of supreme inner satisfaction, the flashes of “beauty-experiences” floods the bosom. Remember, beauty is not in the object nor is it in the mind. The enchanting occasion silences the mind that is now available for the aesthetic reaction which resultingly fills the observer- and this is nothing but the manifestation of That which is behind the mind, Sree Narayana. Hence, the Infinite Reality is glorified in the Upanishads as “Peace-Auspiciousness-Beauty’. ( Saantam-Sivam-Sundaram} .
792. Sundah – “Of Great Mercy.” Whatever be the amount of vaasanaas hoarded in our personality, due to our ego-centric, extroverted activities, once a devotee turns unto Him in total surrender, all the vaasanaas are purified and he comes to move more and more towards Him-as though, in infinite mercy, He forgives all sins that a man might commit in his innocent ignorance (Avidyaa).
793. Ratnanaabhah – “Of beautiful navel.” Text books of Bhakti-cult advise devotees that they should meditate upon the Lord’s navel-point, as a flashy, brilliant jewel (Ratna). This point of concentration is not without significance. The mystics of India long ago explored the percentage of human action that is grossly manifest at the physical level. Today also, psychologists confess that they have no other knowledge beyond the obvious fact that thoughts express themselves as actions. But deeply meditative mystic enquirers delved deeper to detect and chart the story of actions. In their adventurous explorations, they discovered that in seed form all thoughts are with the Infinite (Para) before manifestation. From this womb they become manifest and an individual becomes dimly aware of thoughts in their embryo form-vague and still incompletely un-formed (Pasyantee). Thereafter, the thoughts get translated into expressions (Madhyamaa) and in their last full stage of manifestation they come to express themselves as actions in the outer world (Vaikharee). In this chain of processes when thoughts become manifest for the thinker, it is said the seat of Pasyantee-stage is the navel region. This brilliant seat of nascent manifestation of all thoughts is indicated here as “the jewel of his navel.” Generally, the intelligent student would readily jump to the conclusion that this truth is merely a poetic exaggeration, but there is a deep significance in it indeed.
794. Sulochunuh – “One Who has the most enchanting eyes.” The term indicates the beauty of the Lord’s eyes for those devotees who turn to the Lord’s form. To the deeper students of contemplation, the eyes are great not be- cause of their form, colour or expression, but because of their ability to see constantly the infinite purpose and goal of the entire creation. Therefore, the term means. “One who has the wisdom of the Self.”
795. Arkah - “One Who is in the form of the Sun.” The Sun is worshipped as a Vedic deity, even by the Creator Himself-hence, the term suggests ‘most worshipful.’ The Sun-centre of the solar system-is the one source of light and energy illumining and nourishing everything. The Infinite Consciousness, Sree Narayana, is the Sun by Whose Splendour the experiences of all people are illumined, at all places and at all times. He, as the One Life, thrills all living creatures and presides over, in and through their nurture and nourishment. Once He has left from therein, that body cannot be maintained -though we witness today the experiments of medical science to do so.
796. Vaajasanah – “The giver of food.” The one Vital Force that ultimately sustains, supports and nourishes all living creatures in the Universe is the Supreme. and Its Nature is not really different from the Lord, Sree Narayana. In the Bhagavad Geeta the Lord describes Himself as manifesting through the sun as the sunlight which penetrates the earth to fertilise it. The fertility of the soil, in turn, becomes the plant on the surface into which the Lord transfuses the food value of the vegetable world by the essence of moon- light from the moon. Further, in the Upanishads, we find indicative declarations that offerings, given in the worship of Fire themselves come down as a reward in the form of rain and plenty for the society. Again, it is a law of life that each individual is supplied with the exact type of ‘equipments for experiences’ and each one also finds himself in the precise environmental circumstances for their expression according to the texture and type of vaasanaas in him. Thus, in the larger sense, the entire world of ‘emotions-feelings-and-thoughts’ constitute the total food (Annam) for the experiences of the body, mind and intellect.
797. Sringee - “The horned one.” This is generally commented upon as reminiscent of the Lord’s Incarnation as a Fish. It would have been happier had it been reminiscent of the Boar-Incarnation which Sree Narayana took to lift up the world from its slushy condition to the plane of dry-surfaced earth.
798. Jayantah – “The conqueror of all enemies.” No force could ever vanquish Him who is ‘the Source of all energy and strength’-the Almighty. Sree Narayana is acclaimed as the conqueror, because it is by His Grace and direct help that the gods always win against the ‘diabolically bad’ (the Asuras). In our bosom it is the grace of the mind and intellect, in attunement with the Self, that helps us to conquer our lower impulses, our endless desires for the sensuous-and our craving for the cruel pleasures of indulgence.
799. Sarvavij-jayee – “One Who is at once Omniscient (Sarvavit) and victorious (Jayee).” The term, however, is not two words and, therefore, as a single expression, we can also understand it to mean, ‘One who is victorious over all men of wisdom.’ Prattlers of wisdom, however eloquent in their discussions, must become utterly silent in their moments of Samaadhi, in the presence of the Self, Sree Narayana.