(93) Pratyayah  -One whose very nature is Knowledge. That the Supreme is Knowledge Absolute is very well known. It is in the light of Consciousness that all ‘know- ledges’ are possible. ‘Knowledge of a thing’ is the Awareness of its nature. Awareness is Knowledge. Since the Supreme is the One Awareness everywhere, all ‘Knowledges’ spring from the Self. Hence, He is called “the Pure Knowledge”. “Consciousness is Brahman” is one of the Mahaavaakyas.

(94) Sarvadarsanah -This term, “All-seeing” is very appropriate in as much as the Supreme Consciousness has been defined and indicated in the Kenopanishad as, “That which the eyes cannot see, but because of which the eyes see”. It is the Seer in the eyes, the Hearer in the ears, the Speaker, the Feeler and the Thinker”. And since this Principle of Consciousness is One everywhere, as expressed through the equipments, It is indeed the One Seer in all ‘seeing’, by everyone, everywhere. The Upanishad says:  and the Geeta indicates Him as “One who has eyes and heads everywhere”.

Stanza 11

ajah sarvesvarah siddhah
siddhih sarvaadir achyutah
vrishaakapir ameyaatmaa
sarva-yoga- vinissritah.

(95) Ajah -Unborn. Birth implies a modification; birth cannot be without the death of its previous condition. Since the Eternal and the Infinite, is ever Changeless there can be in It neither birth nor death. That which is born must necessarily die: -(Geeta Ch. 2, St. 27) and so, that which is unborn should be deathless (Amritah).

Rig Veda (1-81-5): “He was neither born nor is He going to be born.”

(96) Sarvesvarah -God of all gods or the Supreme Controller of all. In a sense it means the Almighty, the All-powerful. “He is the Lord of all,” says Brihad Upanishad (6-4-2).

(97) Siddhah  -One who has achieved all that has to be achieved, as He Himself is the Final Goal for all. Or the term can also mean “the most famous”.

(98) Siddhih -He who is available for recognition (Siddha) everywhere at all points in His nature as Pure Consciousness. Again, Siddhi also means the ‘fruit of action’, and in the context here this would-mean, “He who gives the Infinite fruit of Kaivalya, Moksha.” All other karmas can acquire for us only relative joys of the heavens, but in realizing the Self the seeker gains an ‘Infinite State from which there is no return’, so describes Geeta.

(99) Sarvaadih -One who is the very beginning (Aadi) of all; one who was in existence earlier than everything else. Even before effects arise, the Cause. The Infinite which was before creation and from which the created beings had emerged out, as an effect, is naturally the Primary Cause (Moola-Kaarana).

(100) Achyutah -Chyutah= Fallen; Achy utah: One who has never fallen: the Ever-Pure Reality which is never fallen into the misconceptions of Samsar: the Pure Knowledge in which ignorance has never come to pollute Its purity. Lord Himself says in Bhagavata, “I have never ever before fallen from my Real Nature; therefore, I am Achyutah”.

(101) Vrishaakapih -There is a lot of controversy among pundits upon the exact meaning of this term. But all controversies become meaningless when we read Bhagavan’s own words, “Since Kapi has a meaning the ‘boar’, and since vrisha has the meaning of ‘Dharma’ the great Kasyapa Prajapati says I am Vrishaakapih”.

In Sanskrit the term Kapi has a meaning: ‘that which saves one from drowning’. Lord in the form of the Great Boar, (Varaaha) in that incarnation, had lifted the world from the waters at the end of the deluge; the term vrisha means ‘Dharma’. One who thus lifts the world drowned in Adharma to the sunny fields of Dharma is vrishaakapih

(102) Ameyaatmaa -One who has His manifestations (Aatmaa) in Infinite varieties, almost unaccountable (Ameya), The Viraat Purusha of the Form of All-Lord of the Cosmic Form is suggested here. As all forms have risen from Him, exist in Him, and dissolve into Him alone, all forms are His own different forms.

(103) Sarva-yoga-vinissritah -Yoga is from Yuj ‘to join’; ‘to attach’, One who is totally free (vinissritah) from all contacts or attachments. Attachment to a thing is possible only when the object-of-attachment is other than the subject, In the One Infinite Reality there cannot be any attachment with anything, mainly because there is nothing here that is not the Infinite Itself. The Infinite is a Mass of Love; there is no attachment in It; for, attachment is Love with possessiveness and desire for gratification, “This Purusha is, indeed, unattached”, roars Brihad Upanishad (6-3-15), Lastly, the term, Sarva- Yoga- Vinissritah can also mean that He is beyond the reach of the various systems of Yogas taught in the Sastras. These systems are to quieten the mind, to end the misapprehensions-of- Truth, to annihilate the Maayaa, What is there left over in the seeker’s bosom is the Self-the Great Vishnu,

Stanza 12

vasur-vasumanaah satyah
samaatmaa sammitah samah
amoghah pundareekaaksho
vrishakarmaa vrishaakritih.

(104) Vasuh -The One who is the very support of all elements, and the One who Himself is the very Essence of the elements, This is something like the dream made up of our own mind; and the very same dream-world plays itself out, all the time sustained in the very same mind. Similarly, the Self indwells all and all dwell in the Self. In the Geeta we are told by the Lord, “I am among the Vasus the Paavakah”-(Geeta. Ch. 10, St. 23). Therefore, the Self exists like air-allowing everything to remain in it and sustaining everything by it.

(105) Vasumanaah -One who has a mind which is Supremely Pure; meaning a mind that has none of the sins of passions and pains; none of the storms of desires and jealousies; none of the quakes of likes and dislikes.

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