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Line 72: − − Indra who is the actual paramatma, he is achieved by the Rishis by the process of Prana vayu, with the power of speech by yoga marga, sahayoga, with meditation, allow him to be illuminated in their heart, hence and therefore Indira name has come. This is the explanation by Sayana “enam paramatam rupam indram devam pranai vak chakshuradi indrai pranadi vayu bhischa sahitam samaindhana upasakaha dhyanina samyak prakashiyantha vantha tasmat karana indra nama sampannam” − − If the Lord is paramatma to everyone why is he not illuminated equally in everyone? But the Nirukta explains just like Agni is there in everything in whatever we see, but unless there is uddipana or causes for it to be illuminated, it cannot be perceived. Therefore it is the responsibility of the sadhaka to make lord appear. − − Agrayana Muni explains “Indra rupi paramatma. It is explained that because he has created the entire moving and non-moving, he is called “Idam Karanath” “sarva shrishta” “indrohi pramatma rupena idamjagath karothi” this is Sayana bhashya. − − From the Apamunya Muni perspective: “idam darshanath” the lord who has created this creation, because he is always observing, such paramatma is called Indra. Therefore the lord has unlimited power to see bhuta, bhavishya and vartaman and at same time he can see everything even that is not supposed to be seen with the eyes. This is what “idam darshanth” means
→व्युत्पत्तिः || Etymology
Sayana explains during the time of annihilation the inert matter and the moving living entities they enter into the garbha of Hiranya as a small in a more subtle form just like in a goldmine, a gold particle is mixed with soil and becomes difficulty to separating them. In such condition out of karunya or kripa, the lord out of his great mercy he sees “saikshata” “ tat shrishtava tadanu pravishya” the lord with the instrument and the body he enters in that body as antaryami paramtama and allows the living entities to function the way they are supposed to function, while he is the holder. This famous principle of Veda is explained in this order.
Sayana explains during the time of annihilation the inert matter and the moving living entities they enter into the garbha of Hiranya as a small in a more subtle form just like in a goldmine, a gold particle is mixed with soil and becomes difficulty to separating them. In such condition out of karunya or kripa, the lord out of his great mercy he sees “saikshata” “ tat shrishtava tadanu pravishya” the lord with the instrument and the body he enters in that body as antaryami paramtama and allows the living entities to function the way they are supposed to function, while he is the holder. This famous principle of Veda is explained in this order.
Idi dhatu the root word idi means parama aishwarya. Paramatma is evident in every form of vibhuti. In Bhagavad Gita 10th chapter he explains “yad yad vibhuti mat sattvam” In all the vibhuti that we see there is a tiny spark of splendor of Him. Therefore Indra, the word “Inder” represents as the same word paramatma.
Idi dhatu the root word idi means parama aishwarya. Paramatma is evident in every form of vibhuti. In Bhagavad Gita 10th chapter he explains “yad yad vibhuti mat sattvam” In all the vibhuti that we see there is a tiny spark of splendor of Him. Therefore Indra, the word “Inder” represents as the same word paramatma.