अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः ॥
സഹസ്രാര്ചിഃ സപ്തജിഹ്വഃ സപ്തൈധാഃ സപ്തവാഹനഃ
അമൂര്തിരനഘോചിന്ത്യോ ഭയകൃട്ഭയനാശനഃ
ஸஹஸ்ரார்ச்சி சப்தஜிஹ்வ சப்தைதா சப்தவாஹன
அமூர்த்திரனகோசிந்த்யோ பாயக்ரித்பயநாசன
ಸಹಸ್ರಾರ್ಚಿಃ ಸಪ್ತಜಿಹ್ವಃ ಸಪ್ತೈಧಾಃ ಸಪ್ತವಾಹನಃ
ಅಮೂರ್ತಿರನಘೋಚಿಂತ್ಯೋ ಭಯಕೃದ್ಭಯನಾಶನಃ
సహస్రార్చిః సప్తజిహ్వః సప్తిదాః సప్తవాహనః
అమూర్తిరనఘోచిన్త్యో భయకృద్భయనాశనః
sahasraarchih saptajihvah saptaidhaah saptavaahanah
amoortiranagho-achintyo bhayakrit bhayanaasanah
826. Sahasra-archih – “He Who in His Effulgence has thousands of rays.” The Self, Sree Narayana, the Pure Consciousness which illumines all experiences, is considered in our scriptures as the ‘Light of all Lights,’ and, in the Geeta’s famous description of this mighty Effulgence of Reality we read: “If the Splendour of a thousand suns were to rise up together and at one and the same time blaze forth. In the sky, that would be like the Splendour of the Mighty Being.”
827. Sapta-jihvah – “He Who expresses Himself as the ‘seven tongues’ (flame).” ‘Jihvaa’ means tongue; here it is used as the ‘tongues-of-flame.’ These seven flames of different properties are enumerated in the Mundakopanishad. It sets forth the idea that the Light of Consciousness beams out through seven points in the face of a living entity-two eyes, two ears, two nostrils and the mouth. As intelligent beings, powers of perception metaphorically flame out through each one of them, illumining the world for us. The one in our heart, Sree Narayana, Who totally manifests as the seven distinct tongues-of-flame is classified here by the scientific-poets, the Rishis, in the language of lyrical service as Sapta-jihvaah.
828. Sapta-edhaah – “The Seven Effulgent flames.” The earlier term invoked Him as the “Seven tongues- of-flame.” Here the emphasis seems to be for the Effulgence in those flames.
829. Sapta-vaahanah – “One Who has the vehicle of seven horses.” Lord Sun is described by the poet-seers of the Vedas as riding in a chariot drawn by seven horses, representing the seven days of the week.
830. A-moortih – “One Who is formless.” ‘Form’ implies a thing that is limited by other factors. The All-Pervading cannot have a form-just as space has no particular form. All things having a form are perishable. Narayana who is Infinite and Eternal is thus ever Formless.
831. Anaghah - The Sanskrit term Aghah means sin or sorrow. Therefore the term means one who is sinless or sorrowless. Lord Paramesvara, the Self, is Immaculate-untouched and uncontaminated by the Vaasanaas. He is Eternal Bliss-beyond all traces of sorrow.
832. Achintyah – “One Who cannot be comprehended by man’s mind and intellect.” Not only the Lord is Formless, and consequently Imperceptible, but He is also unavailable as an object for our emotional experience, or for our intellectual appreciation. He is the Pure Conscious- ness in Whose Light all our perceptions, feelings and thoughts are illuminated. In Geeta, this “Nourisher of All” is compared with the changeless white screen upon which all the perishing scenes of life are focused.
833. Bhaya-krit - Lord is the “Giver of fear.” He is a terror to the evil-minded. In all His Incarnations, He gives fear to the evil-hearted, that they may ultimately be swayed to the path of Dharma.
834. Bhayanaasanah – “Destroyer of all fear,” is the Supreme Lord. The Upanishads repeatedly -declare the State of Self-Knowledge to be the only state of absolute fearlessness. From a sense of otherness or plurality alone can fear spring forth. In the One Reality, where there is no other, how can there be fear? Sree Narayana alone is the only harbour from all fears.
