Stanza 64
anivartee nivrittaatmaa samksheptaa kshemakrit-sivahsreevatsavakshaah sreevaasah
sreepatih sreemataam varah.
596. Anivartee –“One who never knows retreat.” During the clashes between the
Good (Devas) and the Bad (Asuras), Narayana never retreats. He is One Who never
turns back from Dharma; for He is its friend and protector.
597. Nivritta-atmaa -One who is fully restrained from all sense indulgences. So
long as the equipments of our experiences-the Body, Mind and Intellect-are
roaming about in their pleasures-among objects, emotions and thoughts-our
attention is dissipated and is not available for the contemplation of the
Higher, the Self. Narayana is the Atman in all, and to reach Him we have to
retire from the fields of our indulgences. Hence, He is indicated as the
“Restrained-Self.”
598. Samksheptaa -The One who absorbs unto Himself the entire universe of
multiplicity during the dissolution-the “Involver.” Narayana presides over not
only the evolution but also is the controller at the involution. In some
readings, we find this term as “ Asamksheptaa”-meaning “One who never abandons
His devotees.”
599. Kshema-krit –“The doer of Good”; One who protects and guides the devotees.
“Kshema” signifies protecting what has been gained, and it includes “ Yoga”
also, meaning “acquiring things not yet gained.” In Geeta, Lord Krishna
promises that “I shall govern both your’ Yoga’ and ‘Kshema’ when you are a
true devotee.”
600. Sivah -Lord Narayana is adored here as Sivah and, at the same time, all
Vaishnavites repeat Vishnu- sahasranaama. Human prejudices have no logic or
reason. Sri Narayana is Siva (auspiciousness) and there is no difference
between the two. “I am the dweller of Vaikuntha, Vishnu. Between us there is no
difference,” so says Lord Siva Himself. Vishnu is the “Purifier” (Siva), as His
names, when chanted, and His form-divine, when meditated upon, become a means
of quietening the mind and sharpening our perceptions of the subtler and the
transcendental.
601. Sreevatsa-vakshaah -One who has the mark, Sreevatsa, upon His divine and sacred chest.
602. Sree-vaasah -The Abode of Sree; the dwelling place of Mother Lakshmi. This
term is dissolved as “Sree”-all glory and riches-ever dwell in His bosom of
love and beauty.
603. Sree-patih -The Lord of Goddess Lakshmi. During the great churning of the
Ocean of Milk, holding a lotus in hand, there rose Lakshmi from it, and She
chose, among all gods, Lord Vishnu as Her Beloved Husband. Hence Narayana is
Sree-Patih, the Lord of Sree. The Svetasvatara upanishad says: “The Supreme
Sakti of Him is declared to be various.” Sree represents the Energy (Paraa
Sakti) in the universe. Lord Narayana is the One Vital Truth that functions
through the Paraa Sakti and gives Her the dynamism to act and to accomplish.
604. Sreemataam-varah: -The best among those who have glory-in-life, (Sree), is
Narayana. Taittireeya Braahmana says, “The Rig, Yajus and Saaman are the
imperishable wealth of the wise”, so Sree has been interpreted here to mean the
Vedas. Lord Narayana is the One who is the Best among those who know the
‘Books’; He being the very Infinite Reality that is the one theme of all the
Vedas. Also Varah can mean “One Who blesses” and thus the term under discussion
yields the meaning, “Vishnu, Who is the Lord That blesses all great students of
the Vedas.”

Stanza 65
sreedah sreesah sreenivaasah sreenidhih sreevibhaavanahsreedharah sreekarah
sreyah sreemaan-lokatrayaasrayah.
605. Sree-dah -One who gives Sree to all His sincere and dedicated devotees.
Narayana provides wealth, for all His ardent devotees. He is the River of
Knowledge and Joy for all devoted hearts which are surrendered to Him.
606. Sreesah -The Lord of the Goddess of Wealth, Sree-Mahalakshmi. Her wealth is
‘the ability to nourish.’ Thus She gives to the striving devotee, the mighty and
noble virtues, his inner wealth.
607. Sree-nivaasah -One who dwells and manifests in the good people. Here the
word Sree is to be understood as “those who have Sree in them.” The One Who
abides in purified hearts-wherein the passions and lusts have been removed and
peace, joy, devotion and understanding have arrived. In such people the Self
comes to shine all by Itself.
608. Sree-nidhih -One Who is the treasure- house (Nidhih) of Sree. Vishnu, being
the All-Full and Perfect, all glories draw themselves from Him alone. Even
Sree-Maayaa --can play Her games only when She draws Her vitality from
Narayana, the Self.
609. Sree-bibhaavanah –“One Who is a Distributor of Sree.” Vishnu provides each,
according to his merit, the wealth, both inner and outer. Sree Narayana is the
Law behind actions and so He is the Dispenser of the fruits- of-actions.
610. Sree-dharah -Lord always carries Sree in His bosom. In short, Atman, the
Self, is never divorced from Its omnipotence and All-Fullness.
611. Sree-karah -One Who confers Sree upon His devotees who remember Him
continuously, reflect upon His nature and meditate upon His Glories.
612. Sreyah -Narayana is Moksha-Liberation. He is the Way and the Goal. He gives
to His devotees the total liberation from all their physical passions, emotional
agitations and intellectual restlessnesses.
613. Sreemaan –One Who possesses all Glories, Riches, Capacities and Beauties.
He who is the owner of all Sree; the abode of all Its Splendour.
614. Lokatraya-asrayah -The Shelter for the three worlds. The Substratum for the
three worlds-of-experiences (waking, dream and deep-sleep). If the Self, the
Consciousness, were not in us, no experience would ever be ours. Narayana is
this “objectless awareness.”

Stanza 66
svakshah svangah sataanando nandirjyotirganesvarahvijitaatmaa vidheyaatmaa
salkeertischhinnasamsayah.
615. Svakshah -Brilliantly “Beautiful-Eyed”. is Vishnu.
616. Svangah –“Beautiful-Limbed.” Most hand- some form, captivating the hearts
of all His loving devotees.
617. Sataanandah -One who divides Himself into the infinite Jeevas, manifesting
through the different equipments and experiences in all of them. “Of infinite
varieties of Joys”: gained through the individual equipments from each one’s
appointed field of things and beings.
618. Nandih –“Infinite Bliss” is the nature or Vishnu as the Supreme Self. Thus
by this term, Nandih, He is called.
619. Jyotir-ganesvarah -The Lord of the luminaries in the Cosmos is Narayana.
He, as the Self, gives light to al! brilliant things in life. The Sun, itself,
receives its light borrowed from the Infinite, Ever-Effulgent Self.
Kathopanishad describing the Self as the Light or Consciousness declares, “When
He shines all else shines after Him.”
620. Vijitaatmaa -One who has conquered the sense-organs. That devotee who is no
more a slave to his sense-organs comes to experience the necessary mental quiet
with which Narayana, the Self, can be apprehended.
621. Vidheyaatmaa -One who has come to live under the command of the Higher Self
or One Who is ever available for devotees to command in love. Some read this as
“A- Vidheya-Atmaa” -in which case it declare$ that Narayana is “One Who is of
Unfathomable Nature-Divine.” One who obeys none, but all obey His Will is “ A-
Vidheyaatmaa.”
622. Sat-keertih -Of Pure Fame is Narayana. He is the husband of Sree and therefore He is famous.
623. Chhinnasamsayah -One, whose doubts are ever at rest, or solved. Doubts
regarding the Supreme can be only so long as we try to experience and
comprehend Him with our Intellect. He is the very subjective vitality in the
Intellect. So, on transcending the Intellect, the seeker can “become” the Self
in a non-mediate experience, intimate and immediate. Once having become the
Self, there cannot be any spiritual doubts. Therefore Narayana, the Self, is
known as “The One in whom all doubts are resolved.” In Geeta, Arjuna admits
that all his doubts were cleared.

Stanza 67
udeernah sarvataschakshuraneesah saasvatasthirahbhoosayo bhooshano bhootirvisokah sokanaasanah.
624. Udeernah –“The Great Transcendent.” He is the Infinite beyond all finitude,
beyond all limitations and change, and therefore, beyond decay. Transcending all
equipments of our experiences, as the Self in all, Sri Narayana revels as the
Immutable Transcendental Reality, the sole substratum for the entire universe
of forms and actions.
625. Sarvatah-chakshuh –“One Who has eyes everywhere.” Geeta declares Truth, the
Pure Consciousness, as “Hands and legs everywhere, eyes-face-mouth everywhere.”
Vishnu, as the Consciousness, is the One Self That sees through all eyes in the
world, hence He, through all eyes, sees everywhere at all times. If He is not,
the eyes are blind; when He is the indweller. The eyes then see-therefore, all
eyes are only His.
626. Aneesah –“One Who has none to lord over Him.” The Supreme Lord is He.
Mahanarayana upanishad says, “None rules over Him.”
627. Saasvata-sthirah –“One Who is ever Eternal and Stable”-never changing, thus
permanent (Eternal) and ever-the-same (Stable). The body changes, the mind
modifies, the intellect grows into new dimensions-but the Consciousness that
illumines them all with Its Light of Knowledge is ever-the-same through
childhood, through youth, in middle years and old-age. It is the Changeless
throughout, hence Eternal and ever-the-same with- out any change.
628. Bhoosayah –“Resting on the Earth” is the word-meaning of this term, so it
may signify One Who rested on the shores of the ocean, on His Way to Lanka-
referring to Sri Ramachandraji. Or, one who slept (on) the Earth-meaning the
Lord is Bhoo-Pati, the Husband of the Mother Earth. Or, its intention may also
be: “One in whom the world rests” at the time of dissolution.
629. Bhooshanah –“One Who adorns the world”: physically with the infinite
beauties of His Creation; emotionally He gives love and other finer instincts,
and intellectually He is the One behind all great, noble and beautiful thoughts
which have enriched human life, history and culture. Lord Narayana, in His
various Incarnations, has also glorified the world.
630. Bhootih -One who is the Pure “BE”-ness or Existence. “ Bhooti” also means
Glories (Aisvarya), so He is One Who is the treasure-house of all Glories.
631. Visokah -Narayana is sorrow-less; grief- less. He is the Self, transcending
all matter vestures. At the body-mind-intellect level there are agitations and
so there are sorrows. He is beyond them all, so He, as the Absolute Reality, is
indicated as All-Blissful. Disturbances of sorrow or grief can never molest His
nature of Infinite Bliss--ever contented, ever desire-less.
632. Soka-naasanah -The destroyer of all sorrows for His devotees. One who lifts
the suffering ego- sense out of its meaningless identification with the
changing, pain-breeding, equipments and gives it the true wisdom of Its Divine
Nature. To those who truly worship “To them I shall be, err long, a Saviour
from the Ocean of Samsar”, promises Lord Krishna in the Bhagavat Geeta.

Stanza 68
archishmaanarchitah kumbho visuddhaatmaa visodhanahaniruddhoapratirathah pradyumnoamitavikramah.
633. Archishmaan –“The Effulgent.” As Pure Consciousness, Narayana is the Source
of all Light. The Kathopanishad confirms this when it declares, “There, neither
the sun nor the moon, nor the stars nor the lightning, has any effulgence; how
then can this Fire-light illumine It? By Its Light alone, all else in the world
is illumined.”
634. Architah -One who is constantly worshipped by His devotees. Even Brahmaaji
(The Creator) and Siva (The Destroyer) are worshipping Sri Narayana (The
Preserver). Hence this term, “The Worshipped” for Lord Vishnu.
635. Kumbhah –“The pot.” The Lord, the Self, is called as “the pot” because just
as things are contained within a pot, so the whole universe rests within Him,
the “Container” and “Sustainer.” Everything and every happening is within Him
alone.
636. Visuddha-atmaa –“One Who has the purest Soul.” When the Self is cleansed of
all passions and thought agitations, in that uncontaminated purity It is
realised. Therefore, the Lord, the Self, is called the Pure Atman, completely
bereft of all equipments and their passions, all disturbances from desire. One
who is beyond the “Three Gunas,” Trigunaateetah, meaning one who transcends all
the Vaasanaas that generate the three moods constituting the entire phenomenon,
Maayaa.
637. Visodhanah –“The Great Purifier.” The One, meditating upon whom all
vaasanaas get exhausted and the personality purified from these desires,
becomes free of all its accustomed, existent agitations. He who is the very
Source of Purity; who lends purity even to the sacred-places. By remembering
Him, the human heart becomes cleansed of its sins, immaculately swept of all
consequent feelings of restlessness.
638. Aniruddhah -Of the four manitestations (Vyoohas) of Vishnu, the Aniruddha
manifestation is indicated here. The four Vyoohas are: (I) Vaasudevah; (2)
Samkarshanah; (3) Pradyumnah; and (4) Aniruddhah. The term can also mean “He
Who is invincible by any of His enemies.”
639. Apratirathah -One who is never challenged by any enemies and who has no
enemies to even threaten Him. Sri Narayana is without enemies; in His loving
Presence they are vanquished.
640. Pradyumnah –“Very Rich.” Lord is Lakshmi-Pati and, in His benevolence, He
gives riches and mighty glory to His devotees. Pradyumnah can also be the third
of His four manifestations as Vyoohas.
641. Amita-vikramah -Of immeasurable Prowess is Sri Narayana. The Self, the
Supreme, is Omnipotent and none can stand against Him. It can also mean, “One
who has un-measurable steps” exhibited in His Divine performance in His Vamana
Incarnation.


Stanza 69
kaalaneminihaa veerah saurih soorajanesvarahtrilokaatmaa trilokesah kesavah kesihaa harih.
642. Kaalaneminihaa -The slayer of the Asura, Kaalanemi. “Kaala” means ‘Time.’
The Self is the ‘destroyer of time’ as It is beyond the intellect and ‘time’ is
but a concept of the intellect only.
643. Veerah –“The Heroic Victor.” One who is ever victorious.
644. Saurih -Born in the Soorasena-clan, in Jagannaath-which, in the Puranas, is
called the Utkala country. Also, Sauri can indicate the One who has invincible
prowess always.
645. Soorajanesvarah –“The Lord of the valiant.” Sri Narayana, the fountain-head
of irresistible might. He is invoked by the victorious, and is the Source of
strength from which even lndra and others draw their vigour.
646. Triloka-atmaa –“The Reality, the Self of the three worlds.” The
‘three-worlds’ are the three ‘fields of experiences’: the waking, the dream and
the deep-sleep. As the Pure Consciousness, in the Light of which the
waker-dreamer- sleeper comes to experience all the ‘three-worlds,’ the Self,
Sri Narayana is called “The Atman of the three-worlds.”
647. Triloka-eesah –“The Lord of the three-worlds.” Lord is One in whose
presence all activities take place; in Whose absence all activities cease. He
is called the Lord, the Great Proprietor. When life, the Self, manifests in a
body, all experiences take place; when life is extinct, all activities cease.
Hence Lord Narayana is the Self, the spark of Existence in all creatures.
648. Kesavah -Generally it is meant to describe Lord Krishna as “One Who has
long hairs.” But Kesas are the rays of the Lord that illumine the Sun, Moon and
such other effulgent things of the Cosmos. “The rays of mine that illumine (the
Sun, etc.) are called Kesas. Therefore. the wise Brahmins call Me, Kesava.”
Also’ Ka’ means Brahmaa, the Creator and ‘Eesa’ means Siva, the Destroyer. Both
of them have sprung from Vishnu, the Preserver, hence He is called Kesavah.
649. Kesihaa -One Who destroyed the Asura called Kesi.
650. Harih -The Lord is called “The Destroyer.” He, it is, who destroys the
false values and the inner conflicts created by man in his own life and in his
consequent discordant contact with the world around him. These confusions and
sorrows created by man, for man in life, due to his own ignorance of his own
divine nature, is called Samsaara. Lord Narayana is the Destroyer of this
Samsara-sorrows in His devotees.

Stanza 70
kaamadevah kaamapaalah kaamee kaantah kritaagamahanirdesyavapurvishnurveeroananto dhananjayah.
651. Kaamadevah –“The Beloved Lord.” One who is a seeker must necessarily get
charmed by the Glory of Sree Narayana, and by the influence of this captivating
love He is to be worshipped. Thus One Who is to be loved and worshipped by the
seekers who strive for the four “aspirations-in-life”-Purushaarthas. There is
also this meaning for the term: “The One Who is Pradyumnah”-since Pradyumna-
form is an incarnation of Kaama (Love).
652. Kaamapaalah –“The Fulfiller of Desires of all His true devotees.” Those who
in their sincere attitude and love for Him alone are surrendered unto Him, their
hearts’ inner longings are satisfied by Him. The same idea finds similar but
varied interpretation in that Koomapaalah can imply “One Who had taken the
incarnation of Balarama,” for Balarama is called as the “Wielder-of-the-plough”
(Hala-ayudhah) or as Kaamapaalah. Thus it can also mean “Protector (Paalah) of
His devotees” (Kaama, meaning the ‘Desired Ones’).
653. Kaamee -One who has fulfilled all His desires. Desire is an expression of
an inherent sense of in- completeness-and this insufficiency unto oneself is
called ignorance of the Self. The non-apprehension of Reality gives rise to
endless misapprehensions of the same. Sree Narayana is the Self, the Reality,
and so all non-apprehensions must end in Him, then no desires can ever remain
in Him demanding fulfilment. He is “One of fulfilled desires” ...Some
commentators give just the opposite explanation, since the term Kaamee in
Sanskrit can also mean “One who has desires.” Here it would mean that Lord
Vishnu is the Supreme Reality who “desired to create” the world of plurality.
The Upanishads roar: “He desired” (Sah akaamayata). The creative urge in the
Supreme is that
which expressed as the apparent illusion of a playful creation of multiplicity
and the endless varieties in them.
654. Kaantah –“Of Enchanting-Form;” “Supremely-Handsome;” the “Beauty of Beauty
itseIf.” In all His Incarnations we find Him described as extremely charming
with His Grace and Beauty. In Sanskrit the term Kah means the Creator,
Brahmaaji. In this sense, therefore, Kaantah can suggest “One Who destroys even
the Creator during the dissolution.”
655. Kritaagamah -The author of the Scriptures (Aagamas). Sruti and Smriti form
the Aagamas. Or in perfect harmony with the preceding term where Lord is termed
as the destroyer of even the Creator at the time of deluge, some commentators
have again interpreted this term as “The One Who is the inaugurator of the
Krita-Yuga.” This means the Lord is One into Whom the world dissolves and from
Whom the world rises up again.
656. Anirdesya-vapuh –“Of Indescribable Form;” “Of Indefinable Nature.” Since
the Lord transcends the Elements and is the very cause for the three Gunas- as
the pure Self, expressing Itself through the body, mind and intellect of man-it
becomes impossible to describe or define His Form.
657. Vishuh –“All-Pervading.” One who pervades the entire Visvam. In His
Visvaroopa-Form in Geeta XI we have from Arjuna a description of the dazzling
wonderment of Him as “ All-pervading.”
658. Veerah –“The Valiant;” “The Courageous- the One of heroic exploits.” The
root’ ‘Vi’ often means creation, radiance existence, involution or motion. One
who has a1l these powers is called Veerah.
659. Anantah -“Infinite; Endless.” That which is unconditioned by
Time-Space-Substance is ‘Infinite.’ None can discover the end or such a Truth.
Conditioned things will all have an end-a change from one condition to another.
The Infinite is totally unconditioned, so unlimited, and naturally, therefore,
changeless. Hence Narayana is Infinite.
660. Dhananjayah -One who had gained through his conquest and his prowess vast
wealth for the enrichment of his country. From his various campaigns, Arjuna
had brought great wealth to the land. In Geeta, Lord Krishna says: “I am
Dhananjaya, among the sons of Pandu.

Stanza 71
brahmanyo brahmakrit brahmaa brahma brahmavivardhanahbrahmavid braahmano brahmee
brahmajno braahmanapriyah.
661. Brahmanyah -One who is a great friend of Brahman. The term Brahman includes
in its connotation the Sastra, Tapas, Vedas, Truth, Knowledge, etc. Sree
Narayana is a protector and friend of all these. Here Brahman means Jeeva-a
friend of all individuals.
662. Brahma-krit -The One Who performs the Brahman-meaning the one who lives in
Truth, who abides in Tapas, etc. He is the author of Brahman as enumerated in
the explanation of the preceding term.
663. Brahmaa –“Creator.” As the total Creative- power, it is Narayana Who
functions as Creator through Brahmnaji.
664. Brahma –“The Biggest, the Vastest, the An- Pervading.” Upanishads
thunderingly declare the Brahman to be “Existence-Knowledge Infinite.” The
Knowledge which lifts all false perceptions of differences, pure in all its
aspects, ever beyond the grasp of the senses, and that which can be experienced
only in one’s own Self, is called Brahman.”
665. Brahma-vivardhanah –“One who increases the Brahman.” Here, of course, the
term Brahman means “Austerities, Vedas, Truth, Knowledge.” These are increased
in one who has earned the Grace of Sree Narayana through total surrender and
constant devotion.
666. Brahma-vit –“One Who knows Brahman.” The meaning here is one who has
intuited the Vedas and their full commentaries. In Geeta (XV) we listen to the
Lord declaring that: “I alone am the Author of the Vedas and the Knower of the
Vedas.” Brahman alone can “know” Brahman just as the “dreamer” can never
survive to know the “waker.” The knower-of-the-waker is the “Waker” alone.
Similarly, the individualised ego conditioned by the equipments of Body, Mind
and Intellect experiences the Brahman only when it has transcended the
entanglements of matter-and then the ego is no more a Jeeva but “becomes
Brahman.” Thus the Higher is experienced only by the Higher. Sree Narayana is
the Brahman-and therefore, He alone is the Knower of Brahman.
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667. Braahmanah -One who has realised that the pluralistic world is a mere
superimposition upon the Brahman caused by an error of judgement, and who
experiences the Supreme Consciousness of the One Reality is a Braahmanah. His
duty is to convey this knowledge to others with a pure missionary zeal and a
higher proselytising enthusiasm. By mere accident of birth one does not become
a Braahmanah. Visvamitra and others through their Tapas and Divine Experience
had reached the status of Brahmin-hood, so we read in the Puranas. Narayana
manifests as such mighty men of realisation, serving their generations through
their teachings.
668. Brahmee –“One Who is with Brahma.” The term Brahma meaning as before
–“Austerities, Vedas, Truth and Knowledge-divine.”
669. Brahma-jnah -One who lives ever in Brahman, and so “knows” the nature of
the Brahman. He, the Lord, being the very Brahman, no one knows His nature as
He Himself can. The “waker” alone knows the waking- the “dreamer” and “sleeper”
can never realise and experience the waking-state until they “become” the
“waker.”
670. Braahmana-priyah -One who is the beloved or and One Who is the lover of
true men of full realisation, the Braahmanas. Not the caste, but the men of
supreme experience-divine. The Lord is dear to them, and they too are dear to
Him.

Stanza 72
mahaakramo mahaakarmaa mahaatejaah mahoragahmahaakraturmahaayajvaa mahaayajno mahaahavih.
671, Mahaakramah –“Of Great-Step.” Directly we are reminded of the
Vamana-Incarnation when the Lord measured the three worlds by His three steps.
It also indicates the root meaning of the term, Vishnu-”The one who has the
long stride-meaning, “ All-pervading.” Since He is All-pervading, He reaches
everywhere earlier than all others.
672. Mahaakarmaa –“One Who performs great deeds.” The creation, the dissolution,
the protection and the spread of the Knowledge-of- Truth, all these are indeed
great undertakings. He alone performs them, through Maha- Purushas who have
surrendered themselves unto Him-those who, in total surrender, have indeed
become one with the Lord in love and being.
673. Mahaatejaah –“Of Great Resplendence.” The Upanishads glorify Him in that
even the Sun, Moon, the stars and fire have no light of their own. By Him they
shine, the Giver of Light to all. In the Geeta, the Lord insists that “The
Supreme is the Light of all lights, beyond all darkness” and again He asserts,
“Understand that Light in the Sun by which the whole world is illumined, and
that Light in the Moon and in the fire to be My own Light.” Here the Light of
Consciousness, the Self, is indicated.
674. Mahoragah –“The Great Serpent.” Uraga means serpent In Geeta, Bhagavan says
(Among the nagas, the many-hooded serpents, I am Ananta.) Ananta is the
five-headed Great Serpent also called Sesha, upon which the Lord Vishnu
reclines. Again in Geeta the Lord says (Among the serpents I am Vasuki),
Mythologically, this is the serpent adorning Lord Siva's ring finger, Though so
small as to become a ring for the Lord, it was this Vaasuki who offered himself
as the great rope in churning the milky ocean. This paradox reminds us of the
Upanishadic declaration (Smaller than the smallest and greater than the
greatest).
675. Mahaakratuh –“The Great Sacrifice.” The Supreme cannot be experienced
without the greatest sacrifice, the total sacrifice of the Ego, the
jeeva-Bhaava. The Great Sacrifice indicates traditionally the Asvamedha Yaaga.
There- fore, some commentators explain this term “as one who is of the very
form of Asvamedha Yaaga.”
676. Mahaayajvaa –“One Who had performed Great Yajnas.” In the Rama-Incarnation,
He had performed Asvamedha- Yaaga. He is the One, by Whose Grace, all
“Sacrifices” are fulfilled successfully. One who performs sacrifice properly
and faithfully is called Yajvaa.
677. Mahaayajnah –“The Great Yajna,” In Bhagavat Geeta, the Lord in describing
His Immanence in the world says to Arjuna: “I am among the Yajnas, the Japa-
Yajna.” Lord Narayana Himself is the greatest Yajna- therefore, in devotion
approach Him and gain His Grace. The Japa Yajna is glorified by the Lord as the
greatest sacrifice because it is both the essential means of all other Yajnas
and transcends them all as an end in itself, by maintaining a constant stream
of the same divine thoughts in the mind.
678. Mahaa-havih –“The Great Offering.” The yajna is He; the very things offered
to the sacred fire, the Havis, are also He. Geeta tells us, “We offer to Brahman
that which is Brahman, in the fire which is Brahman, and the act of offering is
also Brahman.”

Stanza 73
stavyah stavapriyah stotram stutih stotaa ranapriyahpoornah poorayitaa punyah punyakeertiranaamayah.
679. Stavyah –“One Who is the object of all praise”-meaning, One Who deserves
all our praise but One who has none top praise, he is praised by all and he
praises none. The jeeva invokes him; the self, the atman, never invokes the
ignorant jeeva.
680. Stava-priyah –One who is invoked through the loving chants of the devoted
hearts. When a devoted seeker melts away in singing the praise of the lord, his
physical, mental and intellectual preoccupations with objects, emotions and
thoughts silently roll away from him. In such quiet moments they rise above
their present nature and explode into the realms of experiences of the higher
state of divine consciousness – Sree Narayana.
681. Stotram –“The hymn.” A glorious hymn, that describes the lords divine
nature, itself is he, as the words lift the singer into the experience of the
supreme nature of the truth. It is infallible if the singer of the Hymn has
full devotion and ardent aspiration to realise him. “Naama” and “Naamee” are
one and the same in experience.
682. Stutih –“The act of praise.” The very noble, divine “act of invoking the
lord” is by his grace alone.
683. stotaa –“One who adores or praises.” The true devotee, singing the divine
hymns is also of the nature of supreme peace, love, beauty, goodness- the
divine qualities attributed to the lord in whom he dissolves through his
songful identification. Such a devotee in this at–one–ment with Him, the lord
praises again and again as “He is the one dear to Me.”
684. Rana-priyah –“Lover of Battles.” Hence we see sree Narayana ever carrying
his mace and discuss in order to destroy the vulgar and thus protect the
decent. Here “battle” is the constant struggle for evolution.
685. Poornah –“The Full.” The infinite is ever the same. Though things are
apparently emerging out of it, still the supreme remains irreducible and
without a change. Lord Narayana is Ever-Full with is own glories and powers;
One who is full with all the wealth, inner and outer, the supreme lakshmi-pati.
686. Poorayitaa –“The Fulfiller.” Lord Hari fulfils, surely, all the desires and
demands of his true devotees.
687. Punyah –“The truly–Holy.” When the devotee’s heart is filled with
remembrance of the glorious from divine and infinite nature and supreme of the
lord Vishnu, he then, in that very moment, removes all sin from his devotee’s
heart. The lord is Auspiciousness itself, so where he is invoked, all
inauspiciousness must immediately retire.
688. Punya-keertih –“Of Holy frame.” He is gloriously renowned as the holy one.
Whoever glorifies him becomes himself holy. All the unholy animal passions in
the devotee are routed and beaten back when his heart is wholly in tune with
the lord’s Glory and Form.
689. Anaamayah –One who has neither the mental or physical diseases. Of pure
unstained divine essence is his nature. He is not involved in karmas, thus the
resultant of the karmas which visit us in terms of mental restlessness or
physical pangs, never touch Him.

Stanza 74
manojavasteerthakaro vasurtaah vasurpradahvasuprado vaasudevo vasurvasumanaah havih.
690. Manojavah –Fleet as the mind is the Lord’s movement. He is anxious to run
and reach the devotee to remove his suffering and ignorance. All-pervading is
the lord, thus he is faster than all those who run after him – and wherever
they reach, the supreme, He, in the form of existence, is already there.
691 Teerthakarah –“The Teacher of the Teerthas” The term, Teertha” means
vidyaas. Sree Narayana is the author of the Vidyaa, or auxiliary Sciences
Therefore, “One Who is the most ancient Teacher of all Vidyaas and Tantras.”
692 Vasuretaah –“He Whose Essence is Golden.” In the beginning of Creation were
the primeval waters Into this One Ocean the Lord dropped His Essence and it
became a Golden Egg from which Brahmaa, the Creator, first arose Thus Lord, as
the womb of all Creation is mentioned in the Puranas as “Hiranyagarbha,” the
Golden Womb
693 Vasupradah –“The Free-Giver of Wealth” Inn this context, Vasu means
“Worldly-Wealth”- money, property, grains, possessions, progeny Lord Vishnu who
nourishes and maintains all beings with the wealth of His consort, Sree Laksmi,
distributes and patronises His devotees very liberally
694. Vasupradah -Again, the same term as we read above, but here if means “The
Giver of Salvation” Liberation (Moksa) is the greatest wealth-whom He chooses,
Moksha is gained by him alone.
695. Vaasudevah –“The son of Vasudeva,” Lord Krishna. Or “One Who is Vaasu and
Deva” “Vaasu” means “One who dwells in all creatures as their ego-centric
individuality (Jeeva-raopa).” ‘Deva' means “One who revels” Therefore, this
name for Lord Krishna has the appropriate meaning “One who revels in every
living creature as the Jeeva-entity in each”.
696 Vasuh –“The Refuge for all.” The One Who dwells within, veiled behind
Maayaa, the mind The mind projects this play of things, beings, emotions and
thoughts. The world is the shadow-show round the Pure Consciousness Lord
declares in Geeta: “I am the beginning, the middle and also the end of all
beings.” Thus He alone is the Refuge, for there is no other existence. “All
have emerged out from Me, exist in Me and must come back to Me.”
697. Vasumanaah -One who is attentive to, and, therefore, concerned with every
object and being in this world: “Omnipresent.”
698. Havih –“The Oblation.” That which we offer unto Him is also permeated by
Him-there is nothing other than He, Himself, the same everywhere, in all
places, at all times. In Geeta, Lord insists that the “oblations” are nothing
but Brahman.”
Stanza 75
sadgatih satkritih sattaa sadbhootih satparaayanahsooraseno yadusreshthah sannivaasah suyaamunah.
699. Sadgatih –“The goal of good and noble seekers.” Lord Narayana is the
Spiritual Goal to be reached. “The Good” here means those who know the
existence of Brahman, for the Upanishad says: “If a person knows ‘Brahmaji
exists,’ then the wise call him ‘good.”
700. Sat-kritih –“One Who is full of Good Actions.” Lord Hari is the One Who
maintains the rhythm of creation and the logic of its preservation. Even
through His destructive activities, there is creation only for the sake of the
individual and for the good of the world. All His actions are totally in
harmony for the establishment of Peace.
701. Sattaa -The Lord is the “One without a second,” and, therefore, remains
ever the same, without any differences of genus, species or in Itself.”
702. Sad-bhootih –“One Who has Rich Glories.” The term ‘Glories’ means wealth,
power, happiness Or “One who has taken different kinds of Incarnations,”
exhibiting in all of them the glories of the Supreme. So immeasurable are the
Lord’s Glories that even all these splendours scarcely reveal His Divine Might.
Him, whom even the Devas know not; only the Yogis in meditation come to perceive
His Eternal Glory.
703 Sat-paraayanah –The Supreme Goal for the “Good” who pursue the path of
Truth. Here the “Good” means those who are the Knowers of Brahman.
704 Soora-senah –“One who has heroic and valiant armies” The Incarnations as
Rama and Krishna are indicated here in whose armies there were valiant people
like Hanuman and Lakshmana, Arjuna, Bheema and others.
705. Yadusreshthah –“The Best among the Yadava clan.” The Glory of the
Yadavas-Lord Krishna, Who was an Incarnation of Sree Hari.
706. Sannivaasah –“The Abode of the Good.” The great souls of realisation come
to live in Him, the Self; drowned in God-Consciousness, they beam out from that
Abode their divinity all around. Bhagavan in Geeta says: “My devotee thus
knowing (realising the Truth, the jneyam, seated in the heart of all) enters
into My Being.”
707. Suyaamunah -One who is attended by the righteous Yaamunas-meaning Gopas who
live on the Yamuna banks. In a metaphysical sense, these Gopas are not the
keepers of ‘cows,’ but the keepers of the sacred milk of Knowledge-Upanishads.
"Gurur Brahma Gurur VishnuGurur Devoh Maheshwar;Gurur Shakshat
ParambramhaTashmai Shri Gurur Veh Namah"May the Merciful Sri Sai Baba always
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by giving us all - strength , goodluck, success and happiness with peace of
mind.Sai bhakt,Deepa Hdebu7366 (AT) yahoo (DOT) com
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