Stanza-103

प्रमाणं प्राणनिलयः प्राणभृत्प्राणजीवनः ।
तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः ॥

പ്രമാണം പ്രാണനിലയഃ പ്രാണഭൃത്പ്രാണജീവനഃ
തത്ത്വം തത്ത്വവിദേകാത്മാ ജന്മമൃത്യുജരാതിഗഃ

பிரமாணம் பிராணநிலய பிராணப்ருத்பிராணஜீவன
தத்துவம் தத்துவவிதேகாத்மா ஜன்மமிருத்யுஜராதிக

ಪ್ರಮಾಣಂ ಪ್ರಾಣನಿಲಯಃ ಪ್ರಾಣಭೃತ್ಪ್ರಾಣಜೀವನಃ
ತತ್ತ್ವಂ ತತ್ತ್ವವಿದೇಕಾತ್ಮಾ ಜನ್ಮಮೃತ್ಯುಜರಾತಿಗಃ

ప్రమాణం ప్రాణనిలయః ప్రాణభృత్ప్రాణజీవనః
తత్త్వం తత్త్వవిదేకాత్మా జన్మమృత్యుజరాతిగః

pramaanam prananilayah praanabhrit praanajeevanah
tattvam tattvavidekaatmaa janmamrityujaraatigah


959. Pramaanam – “He whose very form is the Vedas” – which are the only ‘proof’ for the Eternal Reality. Or, we may read it: He who is pure Infinite Consciousness (Prajnaanam) as we have it in the great Commandment, “Consciousness is the Infinite Reality.”
960. Praananilayah – “He in whom all ‘praanas’ stand established.” He who is very substratum –vital foundation – for all ‘activities’ manifested in a living organism.
961. Praana-brit – “He who rules over all ‘Praanas’ – Sree Hari is the one who causes everyone to eat, digest, feel energized, act, achieve the fruits thereof, grow old and die. In all ‘activities,’ the great One-commanding, Factor-Divine, Sree Narayana, the self, presides in silent detachment, and by His Presence He initiates and maintains all these activities in all living creatures upon the earth’s surface.
962. Praana-jeevanah – “He who maintains the life-birth in all living creatures.” This interpretation is not a happy one as this meaning has just come in the preceding, endearing term. In love, of course, there is no rule that the lover should not repeat the same loving words to address his beloved. But, we can find yet a new depth of suggestion if we understand this term to mean “One who is the very life-giving divine-touch in every breath.”
963. Tattvam– “the Reality” – that which is eternal, the essence. “That which one gains in subjective realization is the self,” Sree Narayana.
964. Tattvavit – “One who has realized fully the reality” – meaning the original essential nature of the self. On realizing the self, the individual become the self and, therefore, Sree Narayana, that very self, is One who has realized fully the Reality which is His Own Nature Divine.
965. Ekaatmaa – “The Advaita Reality” – Narayana is the One self, the Oversoul, Who expresses himself as the individualities of the infinite entities in the universe.
966. Janma-mrityu-jaraa-atigah – “One who knows no change or modifications in Himself.” Ever finite object in the world undergoes constant ‘change’ and each of them is extremely painful. They are birth, growth, decay, and the Eternal, the changeless Self, Sree Narayana, Ever- the-same Supreme. Geeta thunders the nature of the self to be “ever-birthless and never dying,” and once It has existed, Self never becomes non-existent.