Vivekachudamani-Post 45

 O Lord / Thy nectarine speech, honeyed by the elixir bliss of Brahman, pure, cooling, issuing in streams from thy lips as from a water jug, and pleasing to the ear; do thou shower upon me who am tormented by earthly afflictions as by the tongues of a forest fire. Blessed are those who have received even a passing glance from thy eyes, accepting them under thy protection. 

He Prabho vakyamr̥ taiḥ secaya; He prabho, he guro, secaya; bathe me, rinse me with what? vakya amr̥taiḥ, the waters which are int he form of your teaching; your words, your sentences; and here, the word amr̥taiḥ water the remedy is water and here the water is called amr̥taiḥ; the philosophical significance is, water will only quench or remove the pain; the heat temporary, but by using the word amrutham, not only it will remove the pain temporarily, but it will give immortality or moksha also. To indicate that duḥkha nivr̥tti, amr̥tatva prapti, and what is the glory of these words?

Brahma anandah rasa anubhuti kalitaiḥ; so endowed with the experience of the taste of Brahmanandaḥ. kalitam means endowed with the experience of the taste of brahmanandaḥ; that means what; when the guru uses the word he does not repeat like a parrot. Upanishad says Tattvamasi; and therefore I say Tattvamasi. 

Upaṇiṣad says that you are nitya suddha buddha muktaḥ; and therefore I also say. It is not parrot-like repetition of the words but it should be coming from the guru's own heart; when he says that you are Anandaḥ

So therefore when he says: You are anandaḥ; the guru must be anandaḥ svarupa. When he says you are secure, the guru's heart must enjoy security. When he says he is asangaḥ; guru's heart must be asangaḥ; in fact what he teaches, he must be.

That is why in Kathopanișad, guru is defined as ananyaḥ; a beautiful definition of guru; ananyaḥ means he is what he is teaching; he is what he is speaking; there is no difference between what he is and what he preaches. 

This is called teaching from heart; and when the words come from heart, not from lip, those words alone are live-words; like a live-wire, those words alone are called live-words. And therefore, he adds this adjective He Guro, you have those words which are endowed with the taste of brahmanandah; that means you are enjoying pūrṇatvam. And similarly, here also the waters are taste, pure, and clear waters. This is adjective No.1.

And the second adjective is putaiḥ; pavithram or śuddham; pūtham means pavithram or śuddham. 

Therefore puthaihi; sudhaaihi; seethaihi; the third adjective of word water; what is it; it is cool, with a cooling effect. And that is also applicable to both; it has got a cooling effect on a person who is scorched with heat; and also it has got the words have got a cooling effect that a student who has come with a disturbed mind, restless mind; he goes with a cool mind; he is santaḥ; samaḥ; therefore the teaching makes the student cool; santaḥ and samaḥ. The water also makes a person cool. Therefore sītaiḥ. More I will take in the next class.

And therefore Oh Teacher, with puthai, with such proper words, and suśītai, the words which are cold, which are with calmness, with śānti. So here the words cool has to be extended to both water as well as the words. Because somebody's body is scorched, you should rinse with what water. 

So suśītair; means the water is also cold and when you extend it to words, their cold means what; it has got śānthi. So when you say, a person is cool in disposition, it means he is never provoked. He enjoys śamatvam.

Love

Vivekachudamani-Post 44

अयं स्वभावः स्वत एव यत्पर

श्रमापनोदप्रवणं महात्मनाम् ।

सुधांशुरेष स्वयमर्ककर्कश

प्रभाभितप्तामवति क्षितिं किल ॥ ३८ ॥

ayaṃ svabhāvaḥ svata eva yatpara

śramāpanodapravaṇaṃ mahātmanām |

sudhāṃśureṣa svayamarkakarkaśa

prabhābhitaptāmavati kṣitiṃ kila || 38 ||

Indeed , it is the nature of the magnanimous to help remove the troubles  of others, even as the moon of its own accord cools the earth scorched by  the flaming rays of the sun.

Sankara compares a seer with the moon and directs our  attention to the fact that the moon alone can and with effortless  ease does cool the parched earth which gets baked in the  burning rays of the sun. Nothing else can cool the earth as satisfactorily as moonlight, also there is no chance ever of the  moonlight adding a single calorie of heat to the earth. 

The company of the wise is the surest remedy to cool down  the bosom to a state of complete peace and happiness when it is in  conflagration, fed by desires and hatreds, attachments and yearnings. 

In verse 34, we have been told that a disciple should,  having approached a true Master, please him with his service,  humility and surrender. Sankara has so far used four verses in  praise of the Masters to express the attitude of total surrender  of the disciple to the Teacher. In the following verses, we hear  a definite and pointed request to the Master to answer the  seeker's doubts, so that through his inspired discourses and  explanations, the seeker may be lifted out of the ruts of wrong  thinking.

Sankara talks about the magnanimity to remove the trouble of others. This compassion towards the sufferers is not deliberately entertained by these jnanis. It is not a willful action entertained by jnanis; only when deliberations and will are involved, there is a question of what I will get out of it. So, if it is not deliberately, willfully entertained trait, how do they have it. 

Sankaraa says; svabhavaḥ, it is spontaneous; it is intrinsic; it is natural. In fact, they are helplessly compassionate. Even if they do not want to have compassion, they find themselves having that because compassion is an expression of fullness.

And even this lokaḥ sangraḥ karma done by these jnanis like you is not with any motive but it is the very svabhava of the jnani. And therefore, in this verse, which we are seeing, student says ayaṁ svabhavaḥ. 

In fact compassion of a Jnani  is only a bye product of purṇatvam. We can never work for developing compassion. As long as one feels apurṇa, compassion will not come because compassion is directed towards the needy samsaris. 

When I require all the compassion for myself, how can I extend my compassion to others. Therefore as long as I am apurṇaḥ, we do not have direct access towards compassion love, etc. 

It is just like I can never directly work to remove the rope-snake. I can never work to remove the rope snake directly; how ever much hit the rope-snake would not die. All your effort must be in knowing the rope; snake removal is a bye-product. Compassion is a bye-product. Fearlessness is a bye product. Security is a bye-product. Love is a bye-product. So we can never work on them; we have to work only for purṇatvam; and that too how? 

jnanena purṇatvam siddhaye eva prayatnah; once purṇatvam comes, compassion comes from svabhāva; and not deliberately entertained; but naturally enjoyed; and therefore the student says ayaṁ svabhāvaḥ. Oh Guru,  your compassion is your nature.

Eṣaḥ sudhaṁsuḥ. Sudha means moon, chandraḥ; aṁsuḥ means rays; sudhaṁsuḥ means the rays of the moon; chandra rasmih. What does it do? Especially in the summer days. 

Sankara says, during summer the earth is scorched by the rays of the Sun, during the daytime; the earth is scorched by the rays of the Sun during the daytime and what does the moon-rays due during the night-time. The cool rays of the moon; that is poetic imagination; moon's rays rare considered to be sitamsuḥ; himamsuḥ; these are the words they use for the moon; cool-rayed one. 

Sun is called chandra-kiraṇaḥ-scorching-rayed Sun. Now the Sun has scorched the earth; and the moon's rays what do they do during the night whey spread their rays and they cool the earth. 

Similarly, my sun is saṁsaraḥ; and you are the moon and I have been already scorched by the samsara rays and you have to cool me by your glance; by your teaching. 

The moon's cool rays will cool the earth which is scorched by the fierce rays of the Sun and this job of the moon is not a deliberate job of the moon, it is a very nature of the moon. 

Similarly, every jnani is like a moon. Every samsari is like the earth and samsara duḥkhaṁ is like the Sun and as even the jnani comes, he cools the samsari.

Dear all,

These precious verses were written in those times when mumukshu sadhakas were at the feet of their Guru, abandoning everything else in their life, seated at their Guru’s feet in Guru’s ashram, listening to each and every words, paying attention to each whisper, each movement, each silence, each action and each inaction of their Guru who was more than God for them.

Times changed, man changed, perceptions changed and now, sadly, that kind of dedication and surrender to Guru ( Guru tatwam, not guru’s form) is  not there anymore. 

A guru, when He is realized, continues to fulfil each and every description in these sacred treatise about the nature of a Guru, even now. 

He exists with His spontaneous compassion exacly as  given by Sankara in this verse.

But those who come to him, have changed. They listen to Him but choose to use their own mind/intellect to interpret. They come to Him, stay for sometime and leave. 

The Guru Sishya Parampara has lost its sanctity. There are very few ideal Guru Sishya Parampara in today’s world.

Even while  going through these verses and writing on such verses, it pains to realize how less relevant these verses have become in today’s  world.

Love

Vivekachudamani- Post 43

शान्ता महान्तो निवसन्ति सन्तो
वसन्तवल्लोकहितं चरन्तः ।
तीर्णाः स्वयं भीमभवार्णवं जनान्
अहेतुनान् यानपि तारयन्तः ॥ ३७ ॥ 

Santa mahanto nivasanti santo
vasantavallokahitaṃ carantaḥ |
tirṇaḥ svayaṃ bhimabhavarṇavaṃ janan
ahetunan yanapi tarayantaḥ || 37 ||

(There are peaceful and magnanimous saints who live, like the spring season, for the good of humanity. They have crossed the dreadful ocean of finitude through their own efforts and with no ulterior motives; they  also help others to cross it.)

On understanding the essence of Truth in ourselves, we gain a freedom from the sense of finitude which was ours so long as we identified ourselves with the body, mind and intellect. 

Since these  disturbances can no longer affect a Man of Perfection, it is one of the surest symptoms of knowledge and saintliness if we can observe an individual who is under all provocative circumstances, infinitely at peace with himself and with the world. Therefore, a santa is a man of true broadmindedness which is the natural outcome of kindness, tolerance and so on. This is the flag of Realisation. 

Santah mahantah. So the jnanis are mahantaḥ; they are generous people that they live in the world purely for the sake of rescuing and helping others. Just like when there are flood all over, there are rescuers with boat and other things and they go around and put the people into the boat. 

Svayaṁ bhīmabhavārṇavaṁ tīrṇāḥ; they have themselves crossed over the ocean of saṁsāra; they are free that is the essence; they have crossed bhava arnavah; bhavaḥ means samsara; arṇavaḥ means ocean; bhavarṇava arṇavaḥ means saṁsāra sagara ārṇavaḥ; and what type of ārṇavaḥ; bhīma ārṇavaḥ; 

Literally Bhima means bayamkara aarṇavaḥ; bibeti asmaat iti bhīma aarṇavaḥ; It is derived from the root bhim; to cause fear. So from this frightening waters of samsara; it is not like the swimming pool where you can enjoy; but it is frightening waters of samsara; this samsara; svayam tirṇaḥ; they are free.

A Man of Realisation instinctively becomes a lover of the whole universe. Like spring, his is a love which demands no cause to flower into a wealth of blossoms. 

Living as he does in this intimate understanding of oneness, he cannot but love others as his very own Self.  This can be brought within the understanding of the laity through a comparison. 

Sankara gives us an inimitable example when he compares the mahatmas and the touch of joy they lend to the world, with the spring season. When spring comes, it does not court every tree to  bring forth its flowers nor does it reach the world and canvass the moon to be brighter, the sky to be clearer and cleaner, the grass  to be thicker and every heart to be more joyous. 

Similarly, it is for the Mahatma to spread knowledge and  cheer around him and whenever true seekers reach him, they  are irresistibly drawn into his orbit to bask in the warmth of his  personality. 

janan tarayantaḥ; for what purpose; ahetuna; without any reason; without any motive; anyan with go with janan; anyan janan ahetuna tarayantaḥ; motivelessly they help other people cross the samsara. taryati; tarati means cross; tarayati means help other people cross.

Love

Vivekachudamani-Post 42

Durvarasamsara davagnitaptam

dodhuyamanam duradrstavataih, 

bhltam prapannam paripahi mrtyoh

saranyamanyadyadaham na jane. (36) 

I am being roasted in the blazing infernal fire of change; I am being  tossed by the cruel storms of misfortune; I am terrified (within and without). O Lord! Save me from death; I seek refuge in thee, for I do not know of any other harbour wherein to seek shelter. 

A comparison of the rhyme and rhythm of this verse with those of  the previous one gives us an idea of the mastery of Sankara's pen  in poetry. If the former is a melodious flow of peaceful tranquility,  a flow that removes all the clogs of the heart and allows it to move  freely into molten love and liquid surrender, this verse, in its brisk trot, exhibits in its very rhythm and sound an irresistible impatience and pressing urgency. 

The first line in the verse explains the dangers to which the  seeker is exposed, while in the second line we have an indication of the dangers that he realises are besetting him from within. 

So ahaṁ durvārasaṁsāradavāgnitaptaṁ. So I am roasted by the forest fire of saṁsāra; So here saṁsāra is compared to forest fire or bush-fire and all they say. 

So forest fire means that it is so wide; and it is so huge; and it spreads also very fast; and therefore in our scriptures saṁsāra is often compared to davā analaḥ; davā analaḥ means forest fire. And why saying forest fire what does he indicate; durvāraḥ; durvāraḥ means unstoppable; unquenchable; non-removable; cannot be put out that easily; 

In the outer world of contact with things he is overwhelmed by sorrows of an ever-changing pattern, while in himself he recognizes an endless storm caused by his likes and dislikes, his loves and hatreds, his hopes and disappointments. 

These two lines beautifully summaries the experience of finitude which is the lot of every seeker before he enters the hall of wisdom. 

It is only when an individual develops his sensibility, subtle enough to recognize these weaknesses in life that he comes to  feel such a pressing urgency for Liberation. 

When he experiences this, he comes to demand of the Guru, safety and shelter from the threatening cries of death with their poisoning evil experiences in life. 

Prapannam; I have surrendered to you; that is the only one good thing; knowingly or unknowingly, because of puṇyam or pāpam (not pāpam!) because of some puṇyam, I have surrendered to you and therefore paripāhi; you alone have to rescue me. 

Not a temporary rescuing effort; paritaḥ pāhi; totally protect me from me mr̥ tyōḥ; from mr̥ tyu; mr̥ tyu literally means death and in this context, it means saṁsāra; constant change. Janma, mr̥ tyu, jarā, vyādi, duḥkhaṁ, are all indicated by the word mr̥ tyōḥ, and from mr̥ tyu, may you protect me.

We should not construe death to mean only the experience  of dying which is the lot of all beings, but it is to be understood in its broadest sense as the poison of finitude. Every moment there is  death, as each experience dies away, and out of its ashes springs  the next circumstances to be experienced.

The disciple is asking for  guidance to the realms beyond death, a state of living in which the  experience of life is the continuous, homogenous. Bliss Absolute. 

And why should you protect me? Because yathu, yathu  means because, ahaṁ na jaane, I do not know anyad śaraṇyam, any other refuge; I do not know any other protector.

This verse again is a prayer addressed to the Guru coming  from the bottom of the student's heart, thereby making his  attunement with the Guru perfect and complete.

Love

Vivekachudamani- Post 41

Svaminnamaste natalokabandho 

karunyasindho patitam bhavabdhau,

Mamuddharatmlyakataksadrstya 

rjvyatikarunyasudhabhivrstya. 

O Master! O friend of those who reverentially surrender to thee! Thou ocean of mercy! I salute thee; save me, fallen as I am into this sea of change, with a direct glance from thy eyes which rain nectarine grace supreme. 

Chinmaya writes,

"Here a student of Vedanta is asked to surrender himself to  the Guru and to serve him with meek surrender. This prescription is not meant to make the student intellectually a slave to the Teacher but these practices, when pursued for some time, easily make the student fully tuned up to the Teacher's heart. 

What the Teacher has to convey is the experience of the Transcendental and as the Infinite cannot be defined in finite words, the words of the Master can echo their message only in a bosom that has been stilled in complete love. 

In order that we ourselves may not create any discordant notes and destroy the harmony, we, as students, are asked to serve and surrender, to pray and worship at the Master's feet."

The very first verse in one of the greatest works of Brahma rishi Sivananda-  Moksha Gita - exactly echoes the deepest essence of this verse.

The disciple said: O Merciful Master! I bow to thee. I have fallen into the dreadful ocean of birth and death. I am afflicted with the three kinds of Taapas. Save me, O Lord. Teach me, how I should cross this ocean of Samsara.

“The disciple approaches the Guru.  This is the starting point of Brahmavidya. The aspirant after equipping himself with the Sadhana-Chatushtaya, i.e., the ethical discipline necessary for the purification of the heart before enteringinto the field of Brahmavidya proper or the Science of the Ultimate Reality, goes to the Spiritual Teacher for higher Knowledge.

Humbler than a blade of grass, filled with the fire of renunciation born of discriminative understanding, the seeker bows down to the Guru who glories in the majesty of Brahmic Splendour. 

Not as the present-day student of the school or the college, but as an earnest votary of Life’s Grand Destination, roused up by the consciousness of suffering in pluralistic existence on earth, fully aware of the affliction of mortal living, cheated by chance, tormented by thought, defeated by the forces of nature, oppressed by the massive weight of worldly duty, shocked by the horror of death, dreaded by the consciousness of future lives where the tragedy of existence will be repeated, finding no way of escape from the prison of terrestrialness, the aspirant opens his eyes and looks up towards his Great Duty, the duty of Self-realization.

A spiritual Preceptor is absolutely necessary. He alone can foresee the pitfalls of the aspirant and direct him in the right path. The Chandogya Upanishad says that only he who is guided by a Guru can have the Knowledge of Brahman. Others will be misled and lost in spiritual blindness; for the road to Moksha is hard to tread. It is a razor-path. The Grace of God and Guru, Ishwara-Kripa and Guru-Kripa will raise up the aspirant to the heights of Spiritual Attainment.”

Every preceptor, from Sankara to Sivananda and all others lay such great emphasis on the importance of Guru and need for surrender to Guru in the path of wisdom. When they say this, the mean surrendering to the Guru Tatwam. 

But in the present day world, this differentiation between the name and form of Guru and Guru tatwa, the essence of Guru, is not clearly experienced and understood by the disciples/ intellectual beings. 

Even physically worshipping/serving one's guru, reverring one's guru should happen due to the surrender of the disciple to the essence of Guru, to the realized state from where the preceptor has come down to take the disciple on his lap and to teach the disciple.

Hence this total surrender to the Guru tatwa is lost during the journey of a sadhaka and sadhakas thus  get stagnant  in their spiritual evolvement and the downfall in their evolvement starts taking place, when they fail to surrender to their Guru (tatwa)  and  start existing / continue sadhana  as per their mind, their ego. This is the most unfortunate thing in present world where ego reigns supreme over all other things in the world.

Love

Vivekachudamani - Post 40

  Verse 34   

तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः ।
प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ॥ ३४ ॥

 

tamārādhya guruṃ bhaktyā prahvapraśrayasevanaiḥ |
prasannaṃ tamanuprāpya pṛcchejjñātavyamātmanaḥ || 34 ||

 

(Worshipping that Guru with deep devotion, when he is pleased with your surrender, humility and service, approach him and ask him to explain what you must know). 

 

It is clear that no amount of enquiring into or discussing with a Teacher is of any avail unless the student has taken enough time to tune himself up to the Teacher. The essence of satsariga lies in perfect attunement (at-one-ment). 

 

Spirituality is not something that we can start discussing and arguing among ourselves to while away an idle hour. It is to be understood in an atmosphere of peace and tranquility, for, this understanding is an attempt at comprehending the deep experiences of the Master, expressed not so much through his words as perhaps, through the ring of sincerity that the words carry when they come from his heart throbbing with his own nistha. 

 

Therefore, Sankara here explains how a seeker should approach the Teacher and learn first of all, to love him, trust him and later on, through love inspired acts of service, become receptive and establish an intimate rapport filled with reverence; such a relationship alone will yield results. Therefore, Vedanta is almost over emphasizing the method of approaching the Teacher. 

 

Prahva prasraya sēvanaiḥ. So there must be humility. There should be shraddha and bhakthi. And prasraya means politeness in the language, softness, gentleness, politeness. The words should reflect the internal attitude of devotion and reverence. 

 

And finally sēvanaih, sēvanam means what, service. All these are part of guru upasādhanām, as Krishna said in the Gita, tad viddhi praṇipātena paripraśnena sēvayā, upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ. Up to this we have come to. And the next stage is: paripraśnaḥ. 

 

Asking for this knowledge, because no guru will automatically teach Brahma vidya to a disciple. If the shishya comes and does namaskara, he will bless alright; but Brahma vidya cannot be and should not be given unless it is specifically asked for. And therefore, praśna is also another important step or preparation

 

A sage writes,

 

“With the help of one light you can light up several other lights. Even so, a realized soul can make several others to realize God, provided they are in a fit condition to receive the light imparted by him. 

Therefore, serve your preceptor with great devotion. Out of compassion on you, one day or other he will enlighten you. He will lift you up. Wait patiently. Surrender yourself unto him completely.

He alone who sits at the lotus feet of a preceptor, who has knowledge of the Self and who is also well-versed in scriptural knowledge is able to grasp the Truth. In the Gita also, Chap. IV-34, Lord Krishna says: "Know it by means of prostration to the Guru, interrogation and service. The wise who have cognized the Truth will instruct thee in that knowledge of the Self."

Unless you are pure, you will not be able to realize the true greatness of a liberated sage. When he appears before you, you will take him for an ordinary man only, and you will not be benefited. You will try to find out defects in him on account of your fault-finding nature (Dosha Drishti). 

 

It is quite true that mere Grace of a Guru, his touch, sight or Sankalpa can work wonders, but that does not mean that the disciple should sit idle. Guru will show the path and remove obstacles, snares and pitfalls. The student will have to place his feet on the rungs of the ladder of Yoga. The Gita says: "uddharet atmana atmanam na atmanam avasadayet-Let him raise the Self by the Self, let him not lower himself." Chap. VI. 5."

 

Love.

 

Vivekachudamani - Post 39

  Verse 33   

श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।
ब्रह्मण्युपरतः शान्तो निरिन्धन इवानलः
अहेतुकदयासिन्धुर्बन्धुरानमतां सताम् ॥ ३३ ॥

 

śrotriyo'vṛjino'kāmahato yo brahmavittamaḥ |
brahmaṇyuparataḥ śānto nirindhana ivānalaḥ
ahetukadayāsindhurbandhurānamatāṃ satām || 33 ||

 

(He who is well versed in the scriptures, sinless, unafflicted by desires, a full knower of the Supreme , who has retired into the Supreme, who is  as calm as the fire that has burnt up its fuel, who is a boundless ocean of mercy that needs no cause for its expression and who is an intimate friend of those who have surrendered unto him). 

Sankara exhausts his list of adjectives in enumerating the qualities of the true Guru to supplement his declaration that the Master should be well-established in the supreme Consciousness. He adds here certain qualities which, on a closer observation reveal  that every Man of Realization and Wisdom cannot aspire to and  become an efficient teacher of spirituality. 

To guide and instruct a deluded soul and help him to unwind himself and unravel the knotty traits in him, one must have something more than a perfect experience. The Teacher must, no doubt have full realization but he  must also have a complete grasp of the great scriptures. 

A jnani without having a guru will become a mystic but he will never become a teacher. But a jnani who has studied the scriptures in a traditional way, he alone can become a guru. Sankara calls him a sampradayavith, the one who has the key of opening the scriptures and Sankara goes one step further and says asampradayavith murkavath upekṣaṇiya. 

If there is a person who claims himself to be a jnani but who does not come under the traditional guru sishya parampara, that non-traditional person should be upekṣaṇiyaḥ. 

Then the next qualification is avr̥ jinah. avr̥ jinaḥ means the one who is pure; papa rahitah; adharma rahitah; the one who has the values mentioned in the scriptures; amanitvam, adambitvam, ahimsa, santiḥ; the one who is not immoral; the one who does not lead an immoral life; the one who does not lead an unethical life; moral ethical person. 

Then the third qualification is akamahataḥ. So the one who does not have any expectations out of the student. He does not want to teach for the sake of money or to make the student as his own client; he does not want the status of money or fame or anything, because once it is motivated, he can never be true to the teaching. Therefore, akamahataḥ means the one who does not have any motive or expectation.

Then Brahmavittama rahitaḥ; the one who is brahma or sthira prajnaḥ, the one who has got clear knowledge of Brahman. If Guru have to tell the student that you are Brahman, it is possible only when for me it is very clear that He is Brahman. 

And then the next qualification is Brahmani uparataḥ; the one who abides in Brahman, his own nature; with total satisfaction. Atmaneva Atmana tustaḥ. So his satisfaction does not depend upon any external factor. 

And when there is no dependence at all; there is a totally anxiety free mind. And that is called uparatah; uparataḥ means a mind that has subsided, which has resolved; which is totally tranquil. So Brahmani uparataḥ; abiding in Brahman. Earlier we talked about stotriya, here we talk about brahma nistah. And therefore only santah. 

He must have an irresistible flow of mercy which demands no special cause for its manifestation, especially when it descends upon those who have surrendered themselves to him, having reached his feet as spiritual refugees. Thus, He becomes an intimate friend of those who have surrendered to Him.

 

Love.