Stanza-094

विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः ।
रविर्विरोचनः सूर्यः सविता रविलोचनः ॥

വിഹായസഗതിര്ജ്യോതിഃ സുരുചിര്ഹുതഭുഗ്വിഭുഃ
രവിര്വിരോചനഃ സൂര്യഃ സവിതാ രവിലോചനഃ

விஹாயஸகதிர்ஜ்யோதி ஸுருசிர்ஹுதபுக்விபு
ரவிர்விரோசன சூர்ய ஸவிதா ரவிலோச்சன

ವಿಹಾಯಸಗತಿರ್ಜ್ಯೋತಿಃ ಸುರುಚಿರ್ಹುತಭುಗ್ವಿಭುಃ
ರವಿರ್ವಿರೋಚನಃ ಸೂರ್ಯಃ ಸವಿತಾ ರವಿಲೋಚನಃ

విహాయసగతిర్జ్యోతిః సురుచిర్హుతభుగ్విభుః
రవిర్విరోచనః సూర్యః సవితా రావిలోచనః

vihaayasagatirjyotih suruchirhutabhug vibhuh
ravirvirochanah sooryah savitaa ravilochanah

876. Vihaayasa-gatih - The term Vihaayasa means pertaining to, depending on, the space-aerial. Gatih means one who moves. Therefore, in its totality, this name describes: “One who travels in space-having the nature of the Sun, Soorya-Narayana.”
877. Jyotih – “Effulgent with His own inherent Light.” The Lord as Consciousness is the ‘Light of all lights.’ “By Its Light all are brilliant: by Its Light all are illumined.” Sree Narayana is the Self-effulgent Atman, the Self. 878. Su-ruchih - The suffix ‘Su’ indicates Auspiciousness (sobhana): the term ‘Ruchi’ is Glory or Desire. The Glory of Lord Narayana is this world: it is His ‘desire’ (sankalpa) that manifests as the universe. The Supreme Brahman, the Infinite Reality, functioning through the ‘Total- Vaasanaas,’ meaning the ‘Total-Causal- Body’ (Maayaa), is Lord, the Eesvara. So we are given the irrefutable scientific truth in the Sruti-declaration that the universe is the ‘will’ or ‘desire’ of Lord Narayana.
879. Huta-bhuk – “One Who receives and enjoys all that is offered into the sacred fire during the Vedic Rituals- Yajnas and Yaagas.” The faithful may offer oblations invoking his own special Deity, but it is the One Lord, Narayana Who receives them all, manifesting as the particular Deity invoked.
880. Vibhuh – “All-pervading.” Lord Narayana, the Self, is unconditioned by time or space for He is the Eternal, the Omnipresent. In His Absolute Nature, He is All-pervading as He is unlimited by any conditionings. 881. Ravih – “One Who absorbs the vapour (Rasa) from everything.” As the Soorya-Narayana, Sree dries up everything in the universe.
882. Virochanah – “One Who shines in different forms.” Whatever form the devotee chooses for contemplation upon Him, the Lord manifests in that very Form for the sake and joy of the devotee. Additionally it may be interpreted as “One Who Himself manifests as the Sun and the Moon and all other resplendent spheres in the Consmos.”
883. Sooryah - The term etymologically means the One Source from which all things have been born or out of which they have been delivered. The Lord as the First Cause is the Womb of the Universe. On the surface of the world it is the Sun that nurtures and nourishes all living creatures. It must be noted that many of the Lord’s names indicate or are associated with the sun –as he is like the sun in the solar System: the Centre around which the entire system revolves and by Whose benign rays, as the ‘Orb-of-all Energies’, He thrilling to life the infinitude of creatures.
884. Savitaa –the one who brings forth, from Himself, the me Self functioning through the sun is called savitaa.
885. Ravi-lochanah – “One Whose Eyes are the Sun.” In the Upanishad and the Geeta, the Viraat Form of the Lord (the Cosmic-Form) is described as having for His eyes the Sun and the Moon.