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--- continues from part I ---

II.4 Meaning of jwalantham

yasmAt svamahimnA sarvAn lokAn sarVan devAn sarvAnAtmana: sarvAni 
bhutAni svatejasA jwalati jwalayati jwAlyate jwAlayate|
savitA prasavitA dIpto dIpayan dIpamAna:|
jwalan jwalitA tapan vitapan santapan 
rocano rocamana: Sobana: SobamAna: kalyAna:||
tasmAducyate jwalantamiti||

Because of His self mahima and His self prakaSa 
He makes all worlds, devAs, all jIvAs, all bhUtAs shine 
and be brilliant. He makes the worlds and makes them multiply. 
He shines, and He makes everything shine.
He is brilliance and makes everything brilliant. 
He is dIpam, is in the dIpam and causes the dIpam shine.
He spreads the heat and makes the worlds 'suffer'. He spreads 
the rays and makes the rays spread. He is managala swarupI. 
He is the cause of all mangalams. He is the kalaYana purushan.
Hence it is said that He is 'jwalantham'.  

This mantram emphasizes the bright and visible aspects 
of the bhagavAn. The upanishats contain Aditya upasana
and jyoti upasana as madhu vidya. Thus the Lord is jyoti. 
So various bright and heat-giving aspects of the Lord are 
emphasized through the word jwalantam.  Sri Nrusimha is 
also combined with Sri SudarSana through the tatvam portrayed 
here.  

Sri Ramanuja would echo all His auspicious and awe-inspiring 
kalyana gunas throughout his bhAsyas. His choiciest phrases 
would resonate in many places as follows:

kalyAna gunaganA ...gyAna bala aiswarya vIrya Sakti tejas...

Thus all His radiant qualities provide an inspiring basis for 
Sri vaishvana siddAntam through Sri Ramanuja's bold expressions.

In this visible universe we have to meditate on the Sun or 
even on the star clusters such as Andromeda gallaxy to realize 
Him fully as jwalantam. Thus the chandogya upanishat preaches 
madhu vidya. And that is also why we perform sandyAvandanam
and why some preform dIpa pUja.


II.5 Meaning of sarvato mukham

yasmAt anindriyo api sarvata: paSyati sarvata: SruNoti 
sarvato gaccati sarvata Adatte sa sarvaga: sarvatastishThati| 
yeka: purastAdya idam babhuva yato babhuva bhuvanasya gopA:|
yamadhyeti bhuvanam sAmparAyo namAmi tamaham sarvatomukham|
tasmAducyate sarvato mukhamiti|

He sees and also hears everything and everywhere without indriyAs, 
goes everywhere, absorbs everything in Himself, manifests in 
everything 
and is in everything. Hence it is said that He is sarvato mukham.
In the beginning he was the only one. Later He became everything. 
Those protecting the worlds originated from Him. 
Everything rests in Him finally. I salute He who has faces 
everywhere.

The concept exhibited here is a very big one indeed. This can be 
considered as a condensation of the vaiSvAnara vidya. The universe 
is 
considered as a weird object consisting of the mula purusha 
and prAkriti, stars, moons, earths, human beings, and everything 
else figuratively glued together through His will and mahima. 
Hence the purusha sUktam starts as 
       sahasra sIrusha pursha: sahasrAksha sahasra pAt: 
       sa: bhUmim viSvato vritva...
And the nArAyanA sUktam starts as 
      sahasra sIrusham devam viSwAksham viSwa sambavam

When we see He sees. When we hear He hears. When we breath He 
breaths. 
When we speak He speaks. When we act He acts. He has no indriyas of 
His own to exist as a separate being. All our indriyas are His and 
whatever action we perform is His action. That is why the bhagavad 
gIta 
preaches selfless actions since we should not think that we are 
performing these acts. Whenever we do something, it is His action, 
and we are doing it on behalf of Him. That is also why we perform 
Athma samarpanam and kArya samarpanam at the end of vedic rituals 
and pujas in order to remind ourselves that we are a part of him 
and that He guides our actions.

Sri Desika would mention that all our indriyas are used by Him 
by saying in Sri kAmasikAstakam verse 5 'svAtina sarvendriya:' 
meaning that He uses whatever indriyam ( from us ) as He pleases.

The Bhagavad gIta devotes a whole chapter, adyAyA 11, 
to explain this concept of His divine rUpam.

Since He is a vaiSvAnara, He exhibited this concept in a small way 
by incarnating as the nrusimha avatAram when the situation called 
for His magic. Hence the next word in the mantram.


II.6 Meaning of Nrusimham

yasmAt sarveshAm bhUtAnAm vIryatama: SreshTatamaSca simhamo 
vIryatama: SreshTatamaSca 
tasmAn nrusimha AsIt parameSvaro jagaddhitam vA 
etadrUpamaksharam bhavati|
pradatvishNu: stavate vIryAya mrugo na bIma: kucaro girishTa:|
yasyorukshu trishu vikramaNeshvadhi Siyanti bhuvanAni viSwa|
tasmAducyate nrusimhamiti||

Of all beings the lion is the most powerful and loftiest
( considering power and loftiness together ). 
So the Lord took the (man-)lion avatAr. This endless rUpam come to
do good to the worlds. Hence it is said that He is Nrusimham. 
This mahAvishNu having a lot of vIryam  and coming in the mruga 
rUpam is not source of fear for the bhaktas.  He is instead 
worshipped by them. He is the one who exists as one who performs 
sancharam in this world and lives (even) in the mountains.  
In His tiruvikrama avatar he covered all the worlds in three steps.

Thus this verse connects the lines from the VishNu sUktam
with the nrusimha tatvam. It interprets the word 'mruga' as lion.
Compare gIta verse 10.30 - 'mrugANAm ca mrugendro(a)ham'. 
Also compare a verse from AsIrvadam 'paSavo vIro mruga:.'

In this verse it is said that the bhaktas are not afraid of Him. 
This portrays the situation where Sri PrahlAda calms the Lord 
after Hiranyakasipu vadam while all the devas watching Him were 
shivering with fear after having taken a look at His rUpam. 
The Lord even touched the bAlA's head and stroked his hair and 
performed AsIrvadam on Him.  Thus it is said that there are beings 
who are afraid of Him if they happen to be not His pure bhaktas. 
Even the nature is said to be 'afraid' of Him and said to follow 
His orders. Such a situation is indicated by the next word 
in the mantra rAjA.

II.7 Meaning of bIshanam

yasmAdyasya rUpam drushTva sarve loka: sarvedevA: 
sarvANi bhutAni bItyA palAyante svayam yata: kutaccinna bIbheti|
bIshAsmAd vAta: bhavate: bIshodeti sUrya:| 
bIshasmAdagniScendraSca mrutyurdhAvati pancama:|
tasmAducyate bIshaNamiti||

His rupAm causing fear in the all the worlds, all devAs, all bhutAs 
and making them run with fear, yet He being not being 
afraid of anything, He is called bIshanam, one who causes fear.
The air swirls around because it is afraid of Him 
(and hence follows His orders); the sUrya is afraid of Him and 
does his job out of fear. And even the agni and Indra and as the 
fifth 
enumerated here, the yama, are afraid of Him and do their duties.

This description can also be considered as a commentary on Taitriya 
upanishat Ananda valli verse 8.0. This upanishat exhorts that the 
way 
to live without fear is to have Him in our minds all the time.  
In one sense this explanation enforces the fact that He rules 
all the worlds through His careful design - a design with precision 
far beyond our imagination.

He appears in the terrorizing form because he is also vaiSvAnara 
and chose to exhibit this tatvam in a small way through this 
Nrusimha rUpam. However the bhaktas who know Him and hold Him 
dearly in their hearts will have no fear. Per taitrIya upanishat 
Ananda valli verse 4.0

Anandam bhrAhmano vidwan na bibheti kadAcaneti.

In general His intention is not to cause fear. His intention is 
to do good. He considers all our welfare, because He is vishNu.  
To emphasize this fact the next word in the mantra is put in 
carefully. This word leads the bakthas feel safe by tell them 
that He is looking after our welfare since He is all auspiciousness.

--- continued in Part III ---




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