Stanza 76
bhootaavaaso vaasudevah sarvaasunilayo-analahdarpahaa darpado dripto durdharo-athaaparaajitah.
708. Bhootaavaasah –“The very dwelling place of the Great Elements.” “Since the
Beings (Elements) dwell in You, You are called ‘Bhootaavaasa,’ “ so says
Harivamsa. Bhagavaan Himself says in the Geeta: “I am the Source of all
Creation.” Therefore He is also called the ‘Bhootayoni.’
709. Vaasu-devah -One who envelops the world with His Maayaa-powers of veiling
and agitations. The Lord discloses: “I pervade the whole world with My Glory,
as the Sun with its rays.”
710. Sarvaasu-nilayah –“The Abode of all Life-Energies.” One who is the very
Substratum for the life and existence of all creatures. He is the Self, the
Life in all of us-therefore, He is the very support for the Praana in each
living creature.
711. Analah –“One who is unlimited wealth, power and Glory.” There is no
boundary for his Glories – there is no limit for his greatness, and
All-pervasive. ‘Of my Divine Glories there is no end’, Bhagavan Himself reveals
to Arjuna.
712. Darpahaa –“The Destroyer of the pride in evil-minded people.” Easily He
curbed the pride of Indra and others by lifting the mountain and protecting the
cows of the Yamuna banks.
713. Darpadah –“One who gives pride to the righteous,”- meaning, one who creates
in the Good an Anxious urge to be the best among the righteous and virtuous.
This pride is their protection from compromising in even in a small way in any
act. This is a positive ‘pride’ of the higher order. There is also a reading of
A-darpadah when the meaning would be: “One who never allows his devotees to
become proud.” In this way, devotees would totally surrender unto him all their
virtues, acting on purely as His agents, are feed by him from bondage of
spiritual pride. For such pride, resulting from a preponderance of Sattva guna
and sense of doership, would make them vain-glorious of their goodness.
714. Driptah –One who is ever drunk with the infinite Bliss of his own essential
nature as Sat-chit-Ananda.
715. Durdharah –the object of contemplation which is indeed very difficult to
attain: -the one who is realized by yogis through radios process of intense,
single pointed contemplation. Lord Krishna in Bhagavad Geeta admits: “Greater
in their trouble whose minds are set on the unmanifest; for the goal, the
unmanifested, is very hard for the embodied to reach.”
716. A-paraa-jitah –“The Unvanquished.” “Never-Conquered” is the Glory of the
self, for, conquering is of ‘objects’; the ‘subject’ can be conquered. This,
being the reality in all, the senses, mind, etc., including the faculties
(Devas) can never reach or conquer him. Even when the mighty senses and the
terrible Asuras fight against it, still this over whelming powers of desires
and passions can never vanquish the self, the divine Narayana.
Stanza 77
visvamoortirmahaamoortirdeeptamoortiramoorimaanane kamoortiravyaktah satamoortih sataananah.

717. Visvamoortih –“Of the form of the entire universe.” Lord as the total –
created, so his form is called Visvaroopa. The total gross form of the universe
to be gather represents his gross-form-divine.
718. Mahaa-moortih –the great form divine of the lord as he reclines upon the
sesha couch as the very support for the creator to bring into existence the
universe of the forms and plurality. The entire universe and the creator of the
universe are but an aspect of Sree Narayana, the Supreme Self.
719. Deepta-moortih –“Of the Resplendent Form.” As Consciousness, He is never
bright and fully effulgent illuming all experiences at all times. Sanjaya
reports: “If the splendour of a thousand Suns were to blaze out at once in the
sky, that would be like the splendour of that Mighty Being.”
720. A-Moortimaan –“Having no Form.” Though He is described above as
Deepta-moorti: “of the resplendent Form”; Mahaa-moorti: “of great form”;
Visva-moorti: “of the universal-Form” – He has, in reality, “No-Form”;
A-moortimaan. He pervades all, but nothing limits Him. The limited alone has a
form-the unlimited, like ‘Space’, has no form. The Infinite Brahman being so
subtle. “Subtler than the subtlest.” Sree Narayana as the Self-in-all, allows
everything to remain in Him, but He is not conditioned by anyone of them. ever.

721. Aneka-moortih –“Multi-Formed”: One Who Himself has become the world of
varieties of Forms -Who has Himself taken the various Incarnations in order to
help the world of beings to evolve quicker and fuller.
722. Avyaktah –“Unmanifest.” Things are called manifest when they can be
perceived by the sense- organs. As the Self. The Consciousness in us. Sree Hari
is the very faculty of seeing. Hearing, smelling, tasting and touching in the
five sense-organs. He being, thus, the very subject. He cannot at the same time
be the object of the sense-organs. Hence. He cannot be defined or described.
723. Sata-moortih –“Of Myriad-Forms”: even though Consciousness, like Light, has
no form of its own, all thought and the thought-projected world of infinite
forms are all illumined by the Supreme. Therefore, the Self, functioning
through the fluctuations of the restless mind “creates” the illusion of
forms-all those forms as His, just as all dream- forms are created by the
waker’s mind only.
724, Sataananah –“Many-Faced”: because He is of the Universal-Form, all faces
are His only. “Hands and feet everywhere, with heads and mouths everywhere, His
ears everywhere, stands (The Lord). enveloping all”

Stanza 78
eko naikah savah kah kim yattatpadamanuttamamlokabandhurlokanaatho maadhavo bhaktavatsalah.

725. Ekah –“The One. The One-without-a second.” As the Infinite is without any
of the three distinctions, He, Sree Narayana, the Brahman, can only be the One
without any otherness.
726. Naikah -“The Many.” One who, though the One, yet plays in the bosom of all
the living creatures. Just as we are one entity, but our thoughts are many, the
Supreme Consciousness, Sree Narayana, though One, His reflections as ‘Jeevas’
play in all mind-intellect-equipments. Because He is thus seen to be manifested
in the world of plurality, He is “Not One.” Again, “The One” is a definition, a
quality. The Lord is Indefinable, quality-less (unqualified). Hence after
making the student grasp that He is “The One,” where the pluralities are all
merged, the teacher is immediately pointing out that He is “Not even One” For,
to conceive “The One” is to conceive the Truth with our intellect-He is to be
experienced on
transcending the intellect. “The One” has a meaning only with reference to the
many. “The One” is a relative statement. To show that the Infinite is to be
“experienced” by the “becoming” and not by “knowing,” the teacher has negated
“Not even One.” Sruti says “The Lord sports with many forms by His Maayaa.”

727. Savah -“He Who is of the nature of the Sava-Sacrifice.” The sacrifice in
which the Soma juice is squeezed out is called Sava.
728. Kah –“Happiness.” One who is of the Nature of Bliss. Since He transcends
the body-mind-intellect-equipments, which are the seats of sorrow, in Him there
can be only Bliss. Or Kah means a question: He Who is ever a “question without
an answer” to the human intellect-He who can be experienced only on
transcending the intellect and not apprehended through intellection.
729 Kim –“What.” Since the Lord is the final Goal to be reached, Ho is the On,
Who is to be enquired into or diligently sought through constant questioning
upon What is His Nature Also because the Truth is realised through this process
of enquiry and discrimination-the final Goal of all “What” enquiring-the Lord,
is termed here a, “What,” (Kim).
730 Yat –“Which.” The pronoun “Yat” means “that which is self-existent” Hence in
the Upanishad, we find the usage of this term frequently. It may also be noted
that the pronoun “Which” (Yat) denotes an already existing object Thus the
Self-existence of the Supreme Reality, independent of the existence and
non-existence of things in the world is indicated when Lord Sree Hari is termed
as “Which.”
731 Tat –“That.” The Supreme is indicated by this term in all the Upanishadic
literature, and one of the Mahaavaakya is “That Thou Art” Here “That” means the
Truth that is not comprehended now, but is to be apprehended through listening
to the Teacher (Sravana), reflections upon what you have heard (Manana) and
meditation (Nididhyaasanaa). In Geeta, Bhagavan says “Om Tat Sat” are the three
designations of Brahman” Or again, the term Tat can mean, “That which expands
all the world of plurality:”
732 Padam Anuttamam -“The Un-equalled Stare of perfection The Supreme State of
Truth.” Lord Vishnu is the Way and the Goal and the very pilgrimage. “He than
whom there is no Higher.”
733. Loka-bandhuh –“Friend of the World.” Everyone is inextricably bound to Him
in His Love Infinite, and He is the Father to all. Since there is no
well-wisher or friend dearer than one’s own Father, He is the One unfailing
sure Friend of the world of beings and things. The Lord serves for the uplift
of the world whenever the creatures come to suffer sorrows created by their own
immoral negative ways.
734. Loka-naathah –“One Who is the “Lord” of the World,” or “One Who is
‘solicited’ by the world of beings for the fulfilment of all their desires and
needs. Or it also means, “One Who ‘adds glory’ to the world. There are also
interpretations for the term ‘Naath’ which express “ shines, praised by or
loved by”: in all these different meanings, Sree Hari is described as the Lord
of the World Lokanaatha.
735. Maadhavah –“One Who was born in the family of Madhu.” The Vaisaakha-month
is called Maadhava- month because the Lord is the Spirit of Beauty behind the
Spring and its regal lush.
736. Bhakta-vatsalah –“One Whose Love for the devotees knows no bounds.” He is
ever merciful and endlessly kind towards His devotees.

Stanza 79
suvarnavarno hemaango varaangaschandanaangadeeveerahaa vishamah soonyo ghritaaseerachalaschalah.

737. Suvarna-varnah –“Golden Coloured” is Sree Narayana for He is, in the
devotee, the pure Self; and in all, He is the very All-Illumining Pure
Awareness. Mundaka Upanishad declares: “When the Seer sees Him of Golden- hue.”
Upon witnessing the Self-Effulgent (Golden) Being, the seer’s realization is
completely transforming, and “then that wise one, shaking off all deeds of
merits and demerits, becomes stainless, and attains the supreme State of
Equipoise.”
738. Hemaangah –“One who has limbs of Gold.” The description of the Lord
functioning through the orb of the Sun is well-known: Hiranmaya-”of
pure-golden- form.” Sruti mentions it: “This Golden Person seen in the disc of
the Sun”… This same Upanishad insists further that “Mind is Brahman” and the
“Sun is Brahman.” Lord Hari, as the Infinite Brahman, plays in the Sun
(Soorya-Narayana)- thus the term is most appropriate.
739. Varaangah –“With beautiful limbs.” Also, Vara can take the meaning
“lovable,” therefore, Sree Narayana is described here as “One whose form
(limbs) is supremely “lovable” to the yogi-of-devotion.”
740. Chandanaangadee -This is made up of two terms, “Joy-giving” (Chandana) and
“armlets” (Angada). Thus the phrase means “One who has attractive armlets.” It
can also be used as describing “One Who is smeared with the sandal.”
741. Veerahaa –“The destroyer of the valiant heroes”-in order to uphold
righteousness, Lord Hari takes His Incarnations and destroys the intrepid and
daring Asuras in battle. Again, it may be interpreted as One Who destroys the
powerful and mighty forces of likes and dislikes-Dvandva -pairs of opposites,
the hosts of our own negativities in our hearts.
742. Vishamah –“Unequalled.” Arjuna, in Bhagavad Geeta, estimates his experience
of the Lord’s Cosmic Form and says: “None there exists who is equal to You; how
can there be then another superior to You in the three worlds, O Being of
unequalled power?”
743. Soonyah –“The Void.” Here Void means the total absence of (a) the
equipments-of-experiences-the body-mind-intellect; (b) the
fields-of-experiences-the objects- emotions-thoughts; (c) the
experiencer-attitudes-the perceiver-feeler-thinker personality. In Brahman, the
Pure Consciousness, all these three (a, b and c) are totally absent as the
devotee of Hari transcends them all. So the Lord, in His Infinite Nature, is
‘without attributes;’ seemingly then, He is the “Void.” This is not
“non-existence” of the Buddhists. This is Pure Existence without the
object-emotion-thought world-the Self, Sree Narayana.
744. Ghritaaseeh –“One Who has no need for any good wishes from anyone.” The
Infinite Lord, perfect and transcendental, has no need for any of the objects
of the world to make Him complete since the state of incompleteness is indeed
the springboard for all desires to gush forth. It can also mean one who has
eaten away the ghee stolen from the cow-herds’ store-rooms in Brindavan.
745. Achalah –“The non-moving.” Either it can signify One Who never falls and
therefore does not move away from His own Infinite nature, or it may mean that
since the Lord is All-Pervading, He cannot move as there is no place where, at
any time, He is not. He is Ever-Present everywhere.
746. Chalah –“Moving.” By the juxtaposition of these two opposite qualities, we
are reminded that the apparent world of plurality that constitutes the realm of
change is also nothing other than the immovable Atman interpreted through our
personal equipments of experiences. Unconditioned by the body, mind and
intellect, the Lord in His Infinitude is motionless, but as conditioned by the
vehicles He apparently seems to move. We have already explained this
relationship earlier. It is something like a traveller, though himself
sleeping, is able to travel all the night since he is conditioned by the
vehicle which carries him.

Stanza 80
amaanee maanado maanyo lokasvaamee trilokadhriksumedhaa medhajo dhanyah satyamedhah dharaadharah.

747. Amaanee –“One who has no false vanity.” Since He knows His own real divine
nature, He has no false identifications with the equipments of not-Self such as
the flesh, the emotions or the thoughts.
748. Maanadah -”One who gives, or causes, by His Maayaa the false identification
with the body.” The Sanskrit term ‘maana’ can also mean ‘honour,’ and therefore,
‘maanadah’ can mean One who honours all His true devotees. The root ‘da’ in
Sanskrit means ‘blasting’, and therefore, the same term can also mean one who
blasts all false notions from the bosom of his devotees.
749. Maanyah –“One Who is to be honoured.” He is the most worshipful as He is
the very material Cause for the world of plurality. Bhagavan Sankara says: “If
he, who has realised the Supreme, is so blessed and to be honoured in this
world,” how much more worshipful is the Lord who is the very substratum and
support of the whole universe and by whom all are blessed and inspired to gain
their experiences in the world of things and beings!
750. Lokasvaamee –“Lord of the Universe.” Here the word ‘loka’ in Sanskrit means
‘field-of-experience.’ The One Who is the Controller, Director, Who is the Lord
and Governor of all fields-of-experiences of all living creatures, at all
times, everywhere, is the Consciousness that illumines matter. Therefore, the
term Loka-svaamee is extremely appropriate.
751. Thriloka-dhrik –“One Who is the support of all the three worlds.” Apart
from the usual concept of the three worlds: heaven, earth and hell, there is a
deeper import of the term ‘loka’. It should mean the three fields of experience
constituted of waking, dream and deep sleep. Atman, the Self, as Consciousness,
is the One that supports all these three states inasmuch as, without this
kindling support of life in the bosom, it would be impossible for us to have
any experience.
752. Sumedhaah –“One who has Pure Intelligence.” In fact, the term may denote a
special power in the human intellect which is the capacity to remember and
repeat what has been once experienced before. As such, the term indicates that
the very nature of the Self is not a knowledge newly gained, but it is only a
remembrance of the seeker’s own real nature, which the seeker in his earlier
confusion had forgotten. So long as we have not invoked this great power of
memory of our real nature, we shall continue to grope in our sorrows created by
our misconception. On realising the Self, it is not that we gain anything new,
but we re-discover our own essential Self. Naturally, therefore, with reference
to our present forgetfulness, the ultimate goal is indicated by the
pregnant term ‘Divine Memory Power.
753. Medha-jah –“Born out of sacrifices.” ‘Medha’ means sacrifices like
Asvamedha Yajna. In such a sincere and great ritual, He is invoked and in His
Pure Presence there in the sacrifice, we can say He is born. The Geeta meaning
of ‘sacrifices’ (Yajna) is “a co-operative endeavor wherein: -we offer our
capacity into a field of chosen work invoking in It the unmanifested Lord Who
pours forth His blessings in terms of profit.” In this sense, when all the
personality layers are offered in an act of total surrender, the spiritual
experience of the Self is born. To the student of Vedanta, the term is rich in
its suggestiveness.
754. Dhanyah –“Fortunate.” As He has no objects yet to be fulfilled, or any of
His wishes not already fulfilled, He is indeed one who is utterly fulfilled.
The state of the Self is an eternal state of total contentment.
755. Satyamedhah –“One whose intelligence never fails.” He is the supreme Power
of Discrimination, never deluded by the finite world of appearances, but is, in
all circumstances, ever rooted in the Truth that He alone is the world of
multiplicity.
756. Dharaadharah –“The sole support of the earth.” The earth here stands for
matter; and the very essence from which matter has come to express itself, both
in its gross and subtle forms, is the Self, Narayana, and therefore, He is
considered as the very substratum for the play of matter (earth).
Geographically, the earth is supported by water. Water is supported by the
atmospheric air and the atmospheric air by the space. The daring enquirer may
still continue the question and investigate into the source of space. We know
that the space is a concept which we experience in our intellect. All
experiences of the intellect are established in Conscious- ness and, therefore,
the ultimate support for the entire ‘world’ is the Supreme Narayana.

Stanza 81
tejovrisho dyutidharah sarvasastrabhritaam varahpragraho nigraho vyagro naikasringo gadaagrajah.

757. Tejo-vrishah –“One Who showers Radiance.” In the outer cosmos the Sun gives
out heat and light, and because of this, rain and cultivation are possible-not
directly because of the Sun, but due to the sum-total-result of an endless
chain of cause-effect links. In the same way, He Who by His mere presence
illumines the experiences of all living creatures with His Light, is Sree
Narayana, the Self.
758. Dyutidharah -The term ‘Dyuti’ indicates the glow of beauty and strength in
a form; thus the term means “One Who bears an Effulgent Form.” The _expression
also discloses that the seat of Pure Consciousness is described as “the Bearer
of Radiance” for it is in the light of the Atman that creatures become aware of
all their perceptions, emotions and thoughts.
759. Sarva-sastra-bhritaam-varah -“The best among those who wield weapons.”
Since Sree Narayana is described in the Puranas as wielding the Discus
(Sudarsana), it, being the greatest of all weapons, justifies this term. Also,
the Lord never uses His weapon of annihilation indiscriminately-for He is ever
supremely just. It is also significant that all destructions in nature are
always ‘constructive destructions’, therefore the Lord’s Discus is itself
called “the auspicious vision” (Sudarsana). In the maturity of one’s evolution
when one becomes fit for one’s own inner unfoldment, slowly, but irresistibly
the seeker can ever detect a secret hand that diligently cuts off all his
connections with the outer world, and compels him to lean more and more on the
higher. Our
Puranic literature is replete with instances, and, without exception, in all of
them Sree Narayana is described as using His weapon to destroy the devilish-and
to give him Moksha! –“the Auspicious Vision”: Su-darsana. Others, when they
employ their weapons of destruction, the result invariably end in a sad
‘destructive destruction’, and, therefore, to invoke Him as “the best among
those who wield weapons” is most significant for a seeker.
760. Pragrahah -One who is the sole receiver of all the worship of every
devotee, irrespective of his creed or race, or his location in the world, at
all times. The devotee may invoke the spiritual presence in various
institutions, using different symbols, believing in his own creed and
scripture, but, whoever he be, when he comes to transcend his vehicles of
perception, feeling and thinking, the experience of the Self (God) should be
universally one and the same-as God is All-Pervading and Changeless. This great
factor-transcendental IS the Self, Sree Narayana, and therefore, He is the
ultimate, sole Receiver of all prayers that rise consciously or unconsciously
in every heart, be it from a plant, an animal or a man.
The term ‘Pragrahah’ is used in Sanskrit to mean the reins with which horses are
controlled and their movements regulated. In this sense when we reflect, the
metaphor of the chariot In the Upanishad suddenly comes in front of us. In this
famous scriptural metaphor, mind is the rein by which the steeds of the
sense-organs are controlled and regulated. Here Lord Sree Narayana Himself is
invoked as ‘Pragrahah’ because when the mind has turned in devotion to His
feet, the devotee need not strive to control his sense-organs, but the Lord’s
own glory shall imperceptibly do the job for His beloved seeker. There- fore, a
truly devoted heart in its utter surrender, calls the Lord ‘‘as the very
controller of his sense-organs.”
761. Nigrahah –“The killer.” An uninitiated student may get shocked when he
finds that the Lord is invoked as a murderer! But it is true. The only
difference is that He is only the destroyer of the ego-just as a doctor is a
‘murderer’ of diseases; just as the sun is the destroyer of the night; as
summer is the annihilator of winter. Similarly, the Lord is the destroyer of
ego and ego-centric limitations in the devotee. In Sanskrit this word also
indicates “One who absorbs the devotee unto Himself.” Once an individual
withdraws himself even a wee bit from his total pre-occupation with the world
and turns his attention to the spiritual centre in himself, the Lord fascinates
and enchants the seeker’s attention more and more to His own Infinite Glory, and
ultimately
“absorbs (Ni-grahah) the individual totally into the state of Pure-Consciousness.
762. Vyagrah –“One Who is ever engaged in fulfilling the devotee’s desires.”
Desire arises in the human mind due to a sense of imperfection in oneself. In
the absolute sense of bliss and peace, which is the true nature of Sree
Narayana, there cannot arise any desire and, therefore, He is described as “the
fulfiller of all desires.”
763. Naika-sringah –“One Who has many (na-eka=Naika) horns.” To a modern student
it would look fantastic and even foolish should one worship his Lord, the God,
as One with many horns. This mental shock can even stun him when he understands
also that his Lord has three legs: “Chatvaarah Sringaah Trayo Asya Paadaah,”
says the Maha Upanishad. If the literal translation shocks the student, the
very jolt prods him to a more vigorous enquiry. The four horns mean the four
States of Consciousness-the waking, dream, deep-sleep and the fourth plane of
consciousness, the Pure Awareness. The three feet (paada) indicate the three
states of consciousness in which we now revel in our gross, subtle and causal
bodies respectively.
10.0pt">
764. Gadaagrajah -“The elder brother of Gada.” Lord Krishna had a younger
brother whose name was Gada. The term Gada has also the meaning in Sanskrit of
‘mantra.’ Mantra are chanted and therefore Gada can indicate ‘mantra, -”Gadyate
iti gadah.” A commentator insists that Ni-gada means mantra, but the prefix Ni
gets dropped, so Gada means mantra. Naturally, “Gadaagraja” would mean One who
manifests or is invoked through mantras.

Stanza 82
chaturmoortischaturbaahuschaturvyoohaschaturgatihc haturaatmaa chaturbhaavaschaturvedavidekapaat.

765. Chatur-moortih –“Four-Formed.” The Lord, the Infinite is considered as
having four forms-meaning that He, in His manifestations in the world, takes
these four forms.
The Puranas have declared that the incarnations of the Lord in the various Yuga,
were of different colours: white in Krita Yuga, red in Tretaa Yuga, yellow in
Dvaapara Yuga and dark (black) in the Kali Yuga. But according to Vedanta, the
Lord, the Self, has four distinct expressions in the subjective life of each
individual: the Waker, the Dreamer, the Deep- sleeper and the Pure Self. In the
microcosm these are called as Virata, Taijasa, Prajna and Tureeya, and in the
macrocosm, the Lord’s complete _expression, in the total gross, subtle and
causal bodies, is called as Viraat, Hiranyagarbha, Eesvara- and, beyond all
bodies as the Eternal Paramaatman.
766. Chatur-baahuh -Lord Narayana is represented as having four hands. These
represent the four factors that together constitute the inner equipments in
man- mind (Manas); intellect (Buddhi); thought flow towards objects (Chitta)
and ego (Ahamkaara). These are the four agents by which all the physical
activities are controlled, regulated and constantly commanded from within the
body.
767. Chatur-vyoohah –“One Who expresses himself as the dynamic centre in the
four Vyoohas. A “Vyooha” is a whirlpool of activities made by a large number of
imperfected forms, commanded by a pivotal person who remains in the centre of
the whirlpool-just as a battalion functions under the orders of its commander.
It is shown in this analogy that the Lord, the central Source of all
activities, is manifest as the universal Force which blesses every engagement
and contact of a living man with his outer world. In the Aitareya Upanishad,
the four Vyoohas (or persons) are mentioned: the person in the body, the person
in the Chhandas (Vedic mantra), the person in the Vedas and the Great Person.
mso-bidi-font-size: 10.0pt">
768. Chatur-gatih –“The ultimate goal of all the four.” Though their means and
purposes appear divergent, Sree Narayana alone is the inevitable goal of all
activities of the four types (Varnas) of men: Thinkers (Braahmanas), Rulers and
Leaders (Kashatriyas), Men of Commerce (Vaisyas) and Workers (Soodras). The
Lord, also, is the consummate goal to be achieved by the four stages (Aasramas)
of life: the Age of Study (Brahmacharya), the Householder (Grihastha), the
Retirement (Vaanaprastha) and the Stage of Renunciation (Samnyaasa).
769. Chatur-aatmaa -There is also a reading as Chatvaraatmaa. In the former
reading, the definition suggests “the clear-minded”-meaning the Lord is one who
is completely free from desires, passions, vanities, in short, free from all
maladies of ego in His essential Nature. In the latter term, the meaning
signifies that Sree Narayana is the one Infinite Effulgence which expresses
Itself as the four aspects of our inner equipment (Antahkarana Chatushtaya).
770. Chatur-bhaavah –“The Source of the four.” One who is the Source for the
four types (varna), for the four stages-of-life (Aasrama) and the four human
aspirations (purushaartha). The human aspirations as codified by the Sanaatana
Dharma are again four in number. Righteousness (Dharma), Wealth (Artha),
Pleasure (Kaama) and Spiritual Liberation (Moksha). Lord Krishna reveals in the
Bhagavad Geeta: “ All the four types in creation have come from Me.”
771. Chatur-veda-vit –“Knower of all the four Vedas.” The Lord is the very theme
discussed and expounded in the four vedas. The student of the vedas when he
realises the Lord, then only he fulfils his study of them. In this sense of the
term, Bhagavan proclaims in the Fifteenth Chapter of Geeta: “I am verily that
which has to be known in all the Vedas: I am indeed the author of the Vedas and
the “knower” of the Vedas am I.”
772. Eka-paat –“The one-footed.” The term ‘paada’ in Sanskrit has two meanings:
a ‘part’ and a ‘foot.” The Lord, in Bhagavad Geeta, uses the first meaning to
describe His mighty Glory: “The whole universe’ is supported by one part of
Myself.” There is a reference in the Taittireeya Aaranyaka which clarifies the
latter meaning: “All beings are His foot.” The significance here is the ~me as
in Geeta-wherein even the totality of all universes cannot be compared to Him,
the Infinite Absolute Existence.

Stanza 83
samaavarto-anivrittaatmaa durjayo duratikramahdurlabho durgamo durgo duraavaaso duraarihaa.

773. Samaavartah –“The efficient turner’ -of the wheel-of-life. ‘ Aavarta’ is to
turn. The wheel-of-life- and-death, the samsar, is constantly being churned by
the Law, which is none other than the Lord. The Law and the Law-Giver are one
and the same in this universe-Sree Narayana.
774 Nivrittaatmaa –“One whose mind is turned away from all sense indulgences.”
The famous ‘two birds’ of the Mundaka Upanishad strike a simile here. “Two
birds bound one to the other in close friendship, perch on the selfsame tree.
One of them eats the fruits of the tree with relish, while the other looks on
without eating,” The latter is the Nivrittaatmaa, Some commentators have taken
the word as’ A-nivrittaatmaa’ in which case the meaning would be: “One who
never turns away from anything, but enters into every- thing.” as the very Self
is every thing and every being-that Supreme One, Lord Narayana.
775. Dur-jayah –“The Invincible”-One who cannot be conquered by anyone else.
Even though, in the majority of us, there is a preponderance of the lower
urges, in the patient grinding of time, the evolutionary goal ultimately wins
and irresistibly pushes each one of us towards the altar of the Self. Battles
may be lost but the war in the end is won by the Lord of our heart.
776 Durati-kramah –“One who is difficult to be disobeyed:’ This term declares a
truth which is proven upon observation of this scientifically precise world
where no object or being dares to disobey the Lord, the Cosmos The Rishi in
Kathopanishad says “through fear of Him the Fire burns, through fear of Him
shines the Sun, through fear of Him functions Indra, Vaayu, Lord of the Wind,
and Death itself is the fifth”-as though He is behind each one with uplifted
thunderbolt. The term ‘Atikromah’ means ‘going beyond’, therefore the term, as
it stands, indicates “a state beyond which no one can go”-meaning Sree Narayana
is the final and the absolute destination of all evolution He is the
transcendental Reality and other than He there is no more a beyond to he
achieved
10.0pt">
777. Dur-Labhah –“One who is obtained with consummate effort.” The final
destination of all evolution is He, the spiritual perfection. Therefore, He is
only gained after millenniums of slow evolutions, from the insignificant
unicellular existence to the status of man, and the fulfilment of man’s
evolved, rational life is the state of Godhood. The reward for all the slow and
steady efforts of evolution is bestowed when an organism reaches the height of
the rational human being; and, thereafter, through selfless, dedicated service,
deep and individual devotion, and sincere and serious study of the scriptures,
man learns to remove his mind from all his worldly pre-occupations and brings
himself to finally realise his divine Godhood. Indeed, the state of Narayana-
Consciousness is an experience that is to be obtained with consummate effort.
778. Dur-Gamah –“One Who is realised with great difficulty.” In Bhagavata there
is a statement that the Lord is easily obtained (A-dur-gamah). For those who
have not already developed extreme meditative abilities in their devoted
hearts, the processes of self development, when studied from a book or heard
from a teacher, the immediate reaction in the bosom of such students will be
that it is very difficult. But as he marches forward in his saadhanaa he gains
the further guidance and inspiration to ‘go-forward.’ More bounteous aspects on
him beam and the ‘kindly light’ leads him safely to the goal through all
obstacles. A candle or torch can at best light up only ten or fifteen yards in
front of a traveller. It can never illumine the whole path of one or two miles
at
a stretch. He has to start and proceed as far as he can see and as he marches
ahead the forward stretches will be illumined.
779. Dur-Gah –“Not easy to storm into.” The term is used in Sanskrit to indicate
a fortress; therefore the suggestion is that the essence of the Lord, Sree
Narayana, is fortressed around by the matter vestures and their objects of
fascination. Attracted by them, our attention is always distracted towards the
joy contents in them. This seducing power of the matter vestures is itself the
mighty Maayaa, which only very rare, courageous and blessed ones are able to
cross over.
Bhagavan Himself says: “Mama My Duratyayaa….” The Upanishads say that the truth,
Narayana, cannot be perceived by the senses, imagined by the mind or thought of
by the intellect. These being the only source of our knowing, it almost
impossible to realize the Truth. It is only an all-out suicidal attack that
enables some rare ones to storm the fort and reach the Goal. Hence to an
extrovert man, the seat of Consciousness apparently seems to be impenetrably
fortified. The direct meaning here indicates the great Lord seated in our heart
who is “not easily realized.”
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 84
subhaango lokasaarangah sutantustantuvardhanahindrakarmaa mahaakarmaa kritakarmaa kritaagamah.

782. Subhaangah –“One with enchanting limbs of perfect beauty.” The Beauty of
all beauty is the Lord, and His captivating form and the rhythm of His shape
are the theme of meditation for the devotees. In the Upanishads the Infinite
Lord, the Self, is described as Peace-Auspiciousness-Beauty
(Saantam-Sivam-Sundaram). Thus the devotees of the Lord, remembering the
auspicious beauty of His sacred limbs, prostrate at His altar in their deep
reverence and mounting joy of devotion.
783. Lokasaarangah –“One who has enquired into or understood the Essence behind
the universe of names and forms” Or, Lokasaarangah can mean the essence, or the
source, of the world which is the great Pranava, `OM.’ So the term means the
State of Supreme Consciousness that is gained or reached through the
contemplation upon the significance of OM.
784. Sutantuh –“Beautifully expanded.” Just as the thread is drawn out in
different counts from cotton which is later employed as the warp and woof in
the creation of infinite varieties of cloth, so too, from the
Narayana-Consciousness, the endless variety of beings and things gets projected
to constitute the enchanting tapestry of His mighty universe. As the thread is
the substratum for all the various fabrics, the Narayana is the beautiful
thread, the-substratum, for all this wonderful universe. The Lord Himself says:
"There is nothing whatsoever higher than I, O Dhananjaya. All this is strung on
Me, as clusters of gems on a string.
785. Tantu-vardhanah –“One who sustains the continuity of the drive for the
family.” The family is maintained by the virility of the members and this
potency in the individual is an _expression of vitality which Life imparts to
the living organism. Thus, the grace of the Self is that which is manifested in
the fertility of the seed (Ojas). Generally in India, among the Hindus, it is
customary to attribute the continuity of the family to the Grace of Narayana.
786. Indrakarmaa –“One who always performs gloriously auspicious actions” The
root ‘Id’ is used in the sense of Supreme Auspiciousness, Parama-aisvarya.
787. Mahaa-karmaa –“One Who accomplishes Great Activities.” To create a cosmos
so scientifically precise and perfect out of the five great elements, and to
sustain them all with an iron hand of efficiency, all the time constantly
presiding over the acts of destruction without which the world of change cannot
be maintained, is, in itself, a colossal achievement of an Absolute
Intelligence.
788. Krita-karmaa –“One Who has fulfilled all His activities.” There is nothing
more for Him to achieve. He is the Goal. He is the Destination. In His Eternal
Perfection there is nothing more for Him yet to achieve. This sense of complete
fulfilment is described in all the scriptures as the State of Blissful
Perfection-the Self.
789. Kritaagamah –“One who is the author of the Vedas.” The vedic mantras are
called Aagamah. The mantras were revealed to the great Rishis during moments
when they were not identified with the Body-Mind- Intellect and, therefore,
they were not, at those inspired moments, limited individual egos. Where the
ego is thus ended, the Self-alone comes to manifest. In this sense of the term,
all scriptures have burst forth from prophets and seers when they transcended
their limited existence to experience their oneness with the Eternal, Sree
Narayana, In Bhagavad Geeta also, Lord Krishna confesses, “I am the author of
all the Vedas; I alone am the knower of the Veda.”

Stanza 85
udbhavah sundarah sundo ratnanaabhah sulochanaharko vaajasanah sringee jayantah sarvavij-jayee.

790. Udbhavah –“The ultimate source”- the very spring of Creation. In the
Puranic view of the term, it may mean One Who has by His own free-will
manifested Himself by Himself for the service of mankind, or, it may designate
subjectively, the Self, Sree Narayana, as the one dynamic Witness in Whose
Presence alone the vital activities of life gush forth into _expression.
791. Sundarah –“Of unrivalled beauty.” In almost all religions the Infinite Lord
is described as one having the most enchanting beauty. When we experience beauty
in the world, we are moved to consider its beauty either by the pro- portion or
the symmetry, or th~ tender charm in the object of observation. Within the mind
of the observer, there reflects for a moment the rhythmic grace in the
proportion, the smooth peace in the symmetry, or the joy of ecstasy which
ripples out from the object into the contemplative eye. In all these
conditions, the observer’s mind, sensitive to the aestheticism in him,
quietens, and, it is at such moments of supreme inner satisfaction, the flashes
of “beauty-experiences” floods the bosom.
Remember, beauty is not in the object nor is it in the mind. The enchanting
occasion silences the mind that is now available for the aesthetic reaction
which resultingly fills the observer- and this is nothing but the manifestation
of That which is behind the mind, Sree Narayana. Hence, the Infinite Reality is
glorified in the Upanishads as “Peace-Auspiciousness-Beauty’. (
Saantam-Sivam-Sundaram} .
792. Sundah –“Of Great Mercy.” Whatever be the amount of vaasanaas hoarded in
our personality, due to our ego-centric, extroverted activities, once a devotee
turns unto Him in total surrender, all the vaasanaas are purified and he comes
to move more and more towards Him-as though, in infinite mercy, He forgives all
sins that a man might commit in his innocent ignorance (Avidyaa).
793. Ratnanaabhah –“Of beautiful navel.” Text books of Bhakti-cult advise
devotees that they should meditate upon the Lord’s navel-point, as a flashy,
brilliant jewel (Ratna). This point of concentration is not without
significance. The mystics of India long ago explored the percentage of human
action that is grossly manifest at the physical level. Today also,
psychologists confess that they have no other knowledge beyond the obvious fact
that thoughts express themselves as actions. But deeply meditative mystic
enquirers delved deeper to detect and chart the story of actions. In their
adventurous explorations, they discovered that in seed form all thoughts are
with the Infinite (Para) before manifestation. From this womb they become
manifest and an individual becomes
dimly aware of thoughts in their embryo form-vague and still incompletely
un-formed (Pasyantee). Thereafter, the thoughts get translated into expressions
(Madhyamaa) and in their last full stage of manifestation they come to express
themselves as actions in the outer world (Vaikharee).
In this chain of processes when thoughts become manifest for the thinker, it is
said the seat of Pasyantee-stage is the navel region. This brilliant seat of
nascent manifestation of all thoughts is indicated here as “the jewel of his
navel.” Generally, the intelligent student would readily jump to the conclusion
that this truth is merely a poetic exaggeration, but there is a deep
significance in it indeed.
794. Sulochunuh –“One Who has the most enchanting eyes.” The term indicates the
beauty of the Lord’s eyes for those devotees who turn to the Lord’s form. To
the deeper students of contemplation, the eyes are great not be- cause of their
form, colour or _expression, but because of their ability to see constantly the
infinite purpose and goal of the entire creation. Therefore, the term means.
“One who has the wisdom of the Self.”
795. Arkah -“One Who is in the form of the Sun.” The Sun is worshipped as a
Vedic deity, even by the Creator Himself-hence, the term suggests ‘most
worshipful.’ The Sun-centre of the solar system-is the one source of light and
energy illumining and nourishing everything. The Infinite Consciousness, Sree
Narayana, is the Sun by Whose Splendour the experiences of all people are
illumined, at all places and at all times. He, as the One Life, thrills all
living creatures and presides over, in and through their nurture and
nourishment. Once He has left from therein, that body cannot be maintained
-though we witness today the experiments of medical science to do so.
10.0pt">
796. vaajasanah –“The giver of food.” The one Vital Force that ultimately
sustains, supports and nourishes all living creatures in the Universe is the
Supreme. and Its Nature is not really different from the Lord, Sree Narayana.
In the Bhagavad Geeta the Lord describes Himself as manifesting through the sun
as the sunlight which penetrates the earth to fertilise it. The fertility of the
soil, in turn, becomes the plant on the surface into which the Lord transfuses
the food value of the vegetable world by the essence of moon- light from the
moon. Further, in the Upanishads, we find indicative declarations that
offerings, given in the worship of Fire themselves come down as a reward in the
form of rain and plenty for the society.
mso-bidi-font-size: 10.0pt">
Again, it is a law of life that each individual is supplied with the exact type
of ‘equipments for experiences’ and each one also finds himself in the precise
environmental circumstances for their _expression according to the texture and
type of vaasanaas in him. Thus, in the larger sense, the entire world of
‘emotions-feelings-and-thoughts’ constitute the total food (Annam) for the
experiences of the body, mind and intellect.
797. Sringee -“The horned one.” This is generally commented upon as reminiscent
of the Lord’s Incarnation as a Fish. It would have been happier had it been
reminiscent of the Boar-Incarnation which Sree Narayana took to lift up the
world from its slushy condition to the plane of dry-surfaced earth.
798. Jayantah –“The conqueror of all enemies.” No force could ever vanquish Him
who is ‘the Source of all energy and strength’-the Almighty. Sree Narayana is
acclaimed as the conqueror, because it is by His Grace and direct help that the
gods always win against the ‘diabolically bad’ (the Asuras). In our bosom it is
the grace of the mind and intellect, in attunement with the Self, that helps us
to conquer our lower impulses, our endless desires for the sensuous-and our
craving for the cruel pleasures of indulgence.
799. Sarvavij-jayee –“One Who is at once Omniscient (Sarvavit) and victorious
(Jayee).” The term, however, is not two words and, therefore, as a single
_expression, we can also understand it to mean, ‘One who is victorious over all
men of wisdom.’ Prattlers of wisdom, however eloquent in their discussions, must
become utterly silent in their moments of Samaadhi, in the presence of the Self,
Sree Narayana.

Stanza 86
suvarnabindurakshobh yah sarvavaageesvaresvarahmahaahrado mahaagarto mahaabhooto mahaanidhih.

800. Suvarna-binduh –“With limbs radiant like gold.” Chhandogya Upanishad
declares: “He, having a golden body, even to the tip of his nails.” The great
name of the Lord in the Vedic literature is ‘OM’ which consists of the sounds
‘A’, ‘U’, and the bindu ‘M.’
801. Akshobhyah –“One Who is ever unruffled.” Ordinarily an individual gets
disturbed, subjectively, by the presence of desires, anger, passions, etc., and
objectively an average man is constantly stormed by the enchanting dance of
beautiful sense-objects all around him. Lord, the Self, is a state of existence
wherein neither the subjective disturbances of the mind, nor the objective
persecutions of the sense-organs can ever reach to ruffle the quietude and
peaceful grace of His perfection. In describing the state of the Sthitaprajna,
Bhagavan says in the Geeta that such a one will be Akshobhya like the ocean:
“He attains Peace into whom all desires enter as waters enter the ocean, which
filled from all sides, remains unmoved; but not the ‘desirer-of-desires.”
802. Sarva-vaageesvaresvarah –“The very Lord of the Lord of Speech.” In the
Kenopanishad it has been made amply clear that it is not the instruments of
actions and perceptions that act by themselves as they are all made up of inert
matter. The immediate animation to the equipment is given by the ‘inner
instruments.’ Therefore, for all the sense-organs, the mind-intellect-equipment
is their immediate Lord. But these subtle instruments themselves get their
dynamism to act only in the presence of Sree Narayana, the Consciousness.
Therefore, it is most appropriate to invoke Him as the Lord of Lords in all
living creatures.
The term Vaageesvara (Lord of Speech) is often used in the language to indicate
poets, writers and orators. Therefore, the term can also be interpreted as ‘the
Lord from whose altar all ordinary speakers draw their powers. Theologically,
some commentators have spun a meaning out of this term indicating that Sree
Narayana, as the Absolute Reality, is the ‘Lord’ of even the Creator .
803. Mahaa-hradah –“One Who is like a great refreshing swimming pool.” In the
hot summer season, plunging into the cool crystal waters of a. pool holds the
swimmer in a refreshing cool embrace on all sides. Similarly, the plane of
Narayana-Consciousness revives, refreshes and en- thralls all meditators when
they plunge into its reviving quietude. The Yogins often plunge into It from
the springboard of their devotion, and after a time emerge out of It-cool,
clean and refreshed. Sree Narayana is metaphorically addressed as the great
(Mahaa) pond (Hradah).
804. Mahaa-gartah –“The great chasm.” Here the ‘chasm’ means the Lord’s maayaa
which He Himself describes, in the Bhagavad Geeta as “My Maayaa
(non-apprehension and the consequent misapprehension) is very difficult to
cross over.” The industrious lexicographers enter here and additionally press
out of this word garta the meaning, ‘chariot,’ and, therefore, the term can
also mean that He is a ‘mahaaratha’ (Great Chariot).
805. Mahaabhootah –“The Great Being.” He is the Source from which even the Great
Elements spring forth into existence and, therefore, in His Infinitude and
Pervasiveness, Lord Narayana is called ‘Mahaabhootah.’ The entire play of birth
and death, of integration (sanghaata) and disintegration (vighaata) are taking
place in Him Who is the mighty substratum and, therefore, it is very
appropriate that the Lord, the God, is considered by the devotees as the “Great
Being.’
806. Mahaa-nidhih –“The Great Abode.” “The Eternal Source from which everything
springs forth and the Infinite substratum upon which the entire play of the
finite is held in animated suspension.” The term ‘nidhi’ means ‘treasure’ and,
therefore, its indication here is that Sree Narayana is the richest treasure of
all His devotees-to loot at will!

Stanza 87
kumudah kundarah kundah parjanyah paavano-anilahamritaaso-amritavapuh sarvajnah sarvatomukhah.

807. Kumudah –“One Who gladdens the earth,” or “one who gets gladdened by the
earth.” Earth here should be understood as the entire cosmos ever so dynamic
and scientifically precise. The world of plurality is Narayana’s joyous
_expression of His infinite potentialities. It is the fulfilment of the
Omnipotent.
808. Kundarah –“The one who tore the earth in His Incarnation as the Boar in
order to destroy the mighty tyrant, Hiranyaaksha. It can also mean: Darah(one
who wears); Kum (the earth). The term is further commented upon as “One who
bestows rewards as beautiful as the Kunda flowers.”
809. Kundah -Here we read it as ‘Kunda flower.’ In this context the term means
“One who is as comely and attractive as the kunda flowers.” In Harivamsa it is
said that the Lord, as Parasuraama, in order to atone for the battles he had
fought, gave (do) gifts of this earth (kum) to Rishi Kasyapa. ‘ Ku’ also has
the meaning of the “rulers of the earth,” and ‘do’ means “slaying.” In this way
the term indicates the “one who had taken the Incarnation of Parasuraama to
destroy the unreasonably vicious tyrants of the land.”
810. Parjanyah –“He who is similar to the rain-bearing clouds.” Lord Krishna has
been described as being so gloriously hued. Again, agriculturists and all living
creatures are extremely happy when they see these clouds-the harbingers of
comfort and prosperity. To the devotees, the Lord is a total fulfilment, as the
clouds are for the parched earth.
811. Paavanah –“One Who ever purifies.” The impurities of a personality are
gathered when the mind and intellect, in a natural impulse of animal
voluptuousness, rush towards the sense-objects with ego-centric passion. To I
retrieve the mind from the sense-objects and to peacefully let it settle in
contemplation of the divine nature and the eternal J glory of Sree Narayana,
the Self, is to exhaust all the existing vaasanaas, which are the
personality-impurities within.
812. Anilah -Like the atmospheric air the Lord is the life-giver everywhere, and
also He is All-pervading. Nilah also means ‘to slip’-into a condition of
non-apprehension: thus, one who is ignorant (avidya). When the symbol of
negation, ‘a’, is added to it, ‘A-nilah’ comes to indicate “One who slips not,
but is ever of the nature of Consciousness.” Hence it means “Omniscient.”
813. Amritaasah -Since ‘amrita’ has both the meanings of ‘nectar’ and
‘immortality,’ the term is interpreted to mean “One whose desires are never
fruitless,” as well as “One whose greatest desire is for the State of
Immortality.”
814. Amrita-vapuh –“He Whose Form is Immortal.” He, the Eternal Reality, is
unconditioned by time. This principle of Consciousness, functioning as the
flame of life in every bosom, by its mere presence has in Itself neither the
physical, subtle nor causal bodies-which alone are the perishable. Transcending
them all-unconditioned by time, and, therefore, never undergoing any of the
natural modifications of mortality, Sree Narayana revels in His Absolute Glory.

815. Sarvajnah –“Omniscient.” It is only when the light of Awareness illumines
the happenings that living creatures can become conscious of their experiences.
To know the outer and the inner world of happenings, they must be lighted up by
the principle of Consciousness. This seat of Sree Narayana is, therefore,
called the Pure Knowledge- the Principle, because of which all other knowledge
is possible in every being.
816. Sarvato-mukhah –“One Who has His face turned everywhere”-just as the light
in the sun, or the light of a lamp. In the Bhagavad Geeta He is described as
having eyes, heads and faces on all sides.

Stanza 88
sulabhah suvratah siddhah satrujit
satrutaapanahnyagrodhodumbaro-asvatthaschaanooraandhra-nishoo-danah.

817. Sulabhah –“One who is readily available” and, therefore, easily attainable
for those who have true devotion and the heroism to put forth the right effort
in unveiling Him from the miserable pits of matter. To the mind in
contemplation, the Reality is self-evident; all saadhanaas are only to render
the mind contemplative.
818. Suvratah –“He Who has taken the most auspicious Forms”-to destroy the evil
and to protect the good is the motive behind all His manifestations. The seeker
himself is one of the Lord’s own manifestations; thus, every spiritual/ student
will ultimately realise that to destroy the ego in himself and finally gain
back the very state from which he apparently manifested is re-discovery of the
Self.
819. Siddhah –“One Who is Perfection”-not one who has attained perfection. Sree
Narayana, the Absolute State of Perfection, can never, even when He is playing
as the Incarnation, forget His real nature of Eternal, Unbroken, Unchanging
Perfection.
820. Satrujit –“One Who is ever victorious over His hosts of enemies.” In the
bosom of man, his enemies are none other than consciousness of his body and the
con- sequent passions of the flesh-both objective and subjective. The seeker
feels that these urges in him constitute a very powerful team of belligerent
forces, and against their concerted onslaught he feels helpless. But when such
an alert seeker turns himself towards the Truth, the Lord Who is in his own
heart, all obstacles whither away. It is natural then that Sree Narayana is
invoked here as the “Supreme Conqueror of all Enemies.”
821. Satrutaapanah –“The Scorcher of enemies.” When the devotee offers himself
at the altar of His Feet, He burns down all the negative tendencies polluting
the devotee’s heart.
822. Nyagrodhah –“The One who, while controlling all beings, veils Himself
behind this Maayaa.” The Consciousness constantly functions within us, but due
to the Vaasanaas, our attention is constantly distracted to the perception of
objects outside and not to the Effulgent Being which is the core in us. At the
same time Sree Narayana, the Self, is the very Life which has made possible the
entire manifestation of the world. Still, by His own playful inscrutability we
recognize Him not. Interpreted in another sense, the term can also mean, “He
who is above all.’ The nobler, the mightier power which controls and regulates
any organised set of activities, when it is conceived by human intellect, it is
always expressed as something higher or above. Therefore, the
significance of this term must be clear to the students.
823. Udumbarah –“He Who is the Nourisher of all living creatures”-supplying each
with its appropriate food. The term also suggests: “one who transcends even
Aakaasa, the subtlest of the manifested elements.” Sree Narayana, the Source
out of which all creatures have emerged, He alone must also be the Great Cause
from which even the subtlest element, Aakaasa, (space) has sprung forth. The
cause is subtler than the effect, therefore, the essential principle, Narayana,
transcends even the concept of space.
824. Asvatthah -In the Upanishad, (Kathopanishad) and in the Bhagavad Geeta
(Chapter XV), Lord Narayana is indicated as the great “Tree of Life,” the
Asvattha. Ficus Religiosa is a perennial tree, seemingly relatively immortal,
as compared with the quickly-perishing mankind that comes in waves, generation
after generation, to play under its shade, to make love at its base; to grow
old in its breeze. Even when they are dead, their bodies are carried in moonlit
procession to the burial ground, where under the tree’s dancing leaves, a play
of light and shade splashes a wizardly pattern upon each lifeless face. The
children of each departed one, in their turn, repeat the unending cycle of life
under the shade of the same old tree whose nodding grimace mocks the
procession of fleeting joys and sorrows. This tree has been chosen to represent
the finite play of the Infinite and the Tree itself has been named: A-svattham
meaning: “That which will not remain the same tomorrow.”..
825. Chaanooraandhranishoodanah - “The slayer of Chaanoora, the great wrestler.
Andhra means wrestler.”

Stanza 89
sahasraarchih saptajihvah saptaidhaah saptavaahanahamoortiranagho-achintyo bhayakrit bhayanaasanah.

826. Sahasra-archih –“He Who in His Effulgence has thousands of rays.” The Self,
Sree Narayana, the Pure Consciousness which illumines all experiences, is
considered in our scriptures as the ‘Light of all Lights,’ and, in the Geeta’s
famous description of this mighty Effulgence of Reality we read: “If the
Splendour of a thousand suns were to rise up together and at one and the same
time blaze forth. In the sky, that would be like the Splendour of the Mighty
Being.”
827. Sapta-jihvah –“He Who expresses Himself as the ‘seven tongues’ (flame).”
‘Jihvaa’ means tongue; here it is used as the ‘tongues-of-flame.’ These seven
flames of different properties are enumerated in the Mundakopanishad. It sets
forth the idea that the Light of Consciousness beams out through seven points
in the face of a living entity-two eyes, two ears, two nostrils and the mouth.
As intelligent beings, powers of perception metaphorically flame out through
each one of them, illumining the world for us. The one in our heart, Sree
Narayana, Who totally manifests as the seven distinct tongues-of-flame is
classified here by the scientific-poets, the Rishis, in the language of lyrical
service as Sapta-jihvaah.
mso-bidi-font-size: 12.0pt; mso-ansi-language: EN-GB">
828. Sapta-edhaah –“The Seven Effulgent flames.” The earlier term invoked Him as
the “Seven tongues- of-flame.” Here the emphasis seems to be for the Effulgence
in those flames.
829. Sapta-vaahanah –“One Who has the vehicle of seven horses.” Lord Sun is
described by the poet-seers of the Vedas as riding in a chariot drawn by seven
horses, representing the seven days of the week.
830. A-moortih –“One Who is formless.” ‘Form’ implies a thing that is limited by
other factors. The All-Pervading cannot have a form-just as space has no
particular form. All things having a form are perishable. Narayana who is
Infinite and Eternal is thus ever Formless.
831. Anaghah -The Sanskrit term Aghah means sin or sorrow. Therefore the term
means one who is sinless or sorrowless. Lord Paramesvara, the Self, is
Immaculate-untouched and uncontaminated by the Vaasanaas. He is Eternal
Bliss-beyond all traces of sorrow.
832. Achintyah –“One Who cannot be comprehended by man’s mind and intellect.”
Not only the Lord is Formless, and consequently Imperceptible, but He is also
unavailable as an object for our emotional experience, or for our intellectual
appreciation. He is the Pure Conscious- ness in Whose Light all our
perceptions, feelings and thoughts are illuminated. In Geeta, this “Nourisher
of All” is compared with the changeless white screen upon which all the
perishing scenes of life are focused.
833. Bhaya-krit -Lord is the “Giver of fear.” He is a terror to the evil-minded.
In all His Incarnations, He gives fear to the evil-hearted, that they may
ultimately be swayed to the path of Dharma.
834. Bhayanaasanah –“Destroyer of all fear,” is the Supreme Lord. The Upanishads
repeatedly -declare the State of Self-Knowledge to be the only state of absolute
fearlessness. From a sense of otherness or plurality alone can fear spring
forth. In the One Reality, where there is no other, how can there be fear? Sree
Narayana alone is the only harbour from all fears.

Stanza 90
anurbrihat krisah sthoolo gunabhrinnirguno mahaanadhritah svadhritah svaasyah
praagvamso vamsavardhanah.

835. Anuh –“The Subtlest; the All-pervading.” Sree Narayana is the subtle
flame-of-life in our bosom, the Essence from which all life’s activities spring
forth. He is called as Anuh because He is in the centre of even the Subtlest.
Bhagavan Himself says: “I am seated in the heart of all-as the core or Essence
in all.”
836. Brihat -At the same time He is Greater than the Greatest in dimension, He
being the All-pervading. These two may seem paradoxical but the apparent
contradiction dissolves into an illumining experience for the contemplative
mind. The Upanishad daringly combines these two terms to give the students a
vague comprehension of the All-pervading Infinitude of the Self.
837. Krisah –“One Who is lean; subtle; delicate.” Again, this description will
be opposed by the next following one, for herein is a deliberate use of
contradictions. The Rishis made an art of effectively employing terms of
contradiction in order to bring the incomprehensible within the cognition of
the students of contemplation.
838. Sthoolah –“One Who is the fattest; the grossest; roughest.” These two terms
are indicating opposites. Here it is to be understood that the Lord, in His
state as Pure Consciousness, is the subtlest, and He is the grossest in the
form of the Universe (Viraat).
839. Gunabhrit –“One Who supports”- maintains and expresses through the three
Gunas. Through rajas He creates; through Sattva He preserves and through tamas
He annihilates. He, as Consciousness, expresses Him- self through these three
textures of vaasanaas.
840. Nirgunah-“Without-any-properties.” That which has property is
matter-perishable, changeable, finite. The Imperishable, the Changeless, the
Infinite is property-less; it is the Consciousness that illumines all
properties (Gunas). With the matter equipments, in His Incarnations He
manifests as having ‘form’ (Guna-bhrit), and in His Absolute Nature He is
‘form-less’-the Non-dual Self.
841. Mahaan –“The Great; the Glorious; the Mighty.” “One who is not conditioned
by the five Elements- nor by Time and Space. Quite on the other hand, it is He
Who is the very Existence in everything.
842. Adhritah -None supports Him, but He supports all. Just as the cotton in
cloth, gold in ornaments, mud in pots, He is the supporter of the entire
universe. To the devotee who feels the Lord is far away from him, to
contemplate upon Sree Narayana as his very own support will open his heart to
the certainty and plenitude of faith.
843. Svadhritah –“Self-supported.” When from the previous term we hear that the
Self is he ultimate support of the Universe, the question automatically rises
in a rational intellect: ‘what supports the Self?’ The Lord is “supported” by
nothing else other than His own Glory. In the Upanishad, in answer to a
question where the Mighty One abides, the teacher declares, “He abides in His
own Glory.”
844. Svaasyah –“One Who has an Effulgent Face.” Because He gives to the Vedas
their beauty and charm, He is conceived as brilliantly beautiful, enchantingly
fascinating, hauntingly charming.
845. Praag-vamsah –“One Who has the most ancient ancestry.” The Infinite, the
Cause for the universe and Time itself, is indicated as the ‘Most Ancient’. The
term can also mean the accommodation reserved during a Yaaga meeting where the
invitees and guests may rest. Generally built on the eastern courtyard of the
house~ this accommodation is called ‘Praagvamsah.’ Since everything connected
with a Yajna or Yaaga is considered as sacred, the ‘Praag-vamsah’ has been used
here as a name to indicate Sree Narayana.
846. Vamsa-vardhanah –“He who multiplies His family of descendents.” The Lord’s
family is the whole Universe of things and beings. Or it can also imply just
the opposite as the root Vardh means ‘the annihilator.’ Narayana is the sacred
factor in us, to Whose Feet we turn in all love and undivided attention, in
Whom the world of perceptions, emotions and thoughts merge as a dream merges
into the mind of the waker.

Stanza 91
bhaarabhritkathito yogee yogeesah sarvakaamadahaasramah sramanah kshaamah suparno vaayuvaahanah.

847. Bhaara-bhrit –“One Who carries the load of the Universe.” This carrying is
not as a man would carry a load-something other than himself. The Self Itself
has become the world so here it means only that Narayana is the very material
Cause of the Universe.
848. Kathitah –“One Who is glorified in the Vedas and other spiritual text
books.” Narayana-essence is the theme of all scriptures in the world.
849. Yogee –“One Who can be realised through Yoga:” “One Who is the greatest
Yogee.” The term Yoga is defined in the Sastra as ‘stopping all thought flow.’
One who has no thought agitations-who has totally conquered the mind( Maayaa)
and lives in His own Effulgent Self-nature is the greatest Yogee.
850. Yogeesah –“The King of Yogees.” “One who realises the Self, becomes the
Self,” is an Upanishadic declaration. Therefore, Self alone is the perfect
Yogee and Sree Narayana, the Self, is the King of all Yogees. The sense of
agency-in-action and the sense of enjoyership-in- experience is the ego
(Jeeva-bhaavanaa). To end this ego-personality is to rise to the awareness of
the Universal Consciousness, the Self. Sree Narayana, the Absolute Reality,
alone can be free-entirely and fully-from any involvement while being ever in
the midst of Samsar and its seething activities. Hence He is glorified as the
best among Yogees.
851. Sarvakaamadah –“One Who fulfils all desires of all true devotees.” Such
devotees have no other desire but to reach, meet and merge in Him. In this way
the term would also indicate that He destroys the chances of fulfilment of all
unholy, sensuous and lusty desires in the faithless.
852. Aasramah -Sree Narayana is the harbour, the sequestered haven for all who
are tossed about in the storms of life without and within. For each one, the
source of all strains is attributable entirely to his functioning as a
body-mind-intellect equipment. To remain as the Self-the essential real nature
of man-is to experience the end of all stresses and strains. This state of
Peace and Joy, of Quiet and Bliss is Sree Narayana, the Lord of the heart.
853. Sramanah –“One Who persecutes the worldly people”-who, driven by their
hungers and passions, seek sense-gratifications. By the very nature of the
ephemeral sense-objects and the ever-changing instruments of experience in us,
the life of gratifications can only yield exhausting fatigue and weary
disappointments. This is the ‘Law’ and Sree Narayana is the ‘Law-Giver.’ The
Law and the Law-Giver are but one in theology.
854. Kshaamah –“One Who destroys everything during the final deluge”-He who
prunes our agitations and shrinks our desire-prompted world-projections.
855. Suparnah –“The Golden Leaf.” In Bhagavad Geeta the world is pictured as the
Asvattha tree and its leaves are declared to be the Vedas. The theme of the
Vedas is none other than the Self, making the term extremely en- chanting with
its springs of suggestions.
856. Vaayu-vaahanah –“The mover of the winds.” From fear of Him Fire burns, Sun
and Moon function, earth rotates, the Wind moves....declares the Upanishad.

Stanza 92
dhanurdharo dhanurvedo dando damayitaa damahaparaajitah sarvasaho niyantaa niyamo yamah.

857. Dhanurdharah -“The wielder of the Bow.” In His Incarnation as Sree Rama,
He drew the great Bow as no one else ever could. Also in the Upanishad there is
the famous metaphor of the Bow with which the arrow of the individuality is to
be shot to strike and sink into the goal. The Rishi of the Mundakopanishad
explains that the ‘Bow’ is the OM (Pranava mantra). (The significance is
clear.)
858. Dhanurvedah –“One Who declared the Science of Archery.” The One Who
propounded the unfailing technique of OM -meditation for realisation of the
Self.
859. Dandah –“One who punishes the wicked.” In Geeta, Bhagavan declares Himself
to be the policeman of the Universe. The term can also mean the ‘Sceptre’-the
insignia of king-ship. Sree Narayana, the King of kings in the entire,
limitless universe, holds the Sceptre of total royalty.
860. Damayitaa –“The Controller.” One who punishes the wicked, destroys the
sinners and thus regulates and cultivates life in the universe, making it a
garden for the blossoms of spiritual beauties.
861. Damah -That which is ultimately gained by the worldly punishments-the final
experience of Beatitude in the Self.
862. Aparaajitah –“The Invincible; One who cannot be defeated.” The Self
ultimately asserts within every bosom from wherein the spiritual values finally
emerge victorious. The Self alone remains when all else has been destroyed.
863. Sarvasahah –“One Who carries the entire Universe.” The One Who meets
heroically all the enemical impulses of unspiritual lusts. He carries the
entire Universe as its very material Cause: as mud in pots.
864. Aniyantaa –“One Who has none above Him to control Him.” He is the One Who
has appointed all other controllers of the phenomenal forces as the Sun, the
Moon, Air and Waters.
865. Aniyamah –“One Who is not under the laws of anyone else.” He is the Law and
the only Law- Giver. It is His hand that governs the inscrutable and un-
relenting laws of nature.
866. Ayamah –“One Who knows no death.” He is the Eternal: how can He know death?
- the principle of death cannot act in Him. Within Time alone there is change or
death. The Pure Consciousness is That which illumines the sense of time and so
is beyond Time-beyond death.

Stanza 93
sattvavaan saattvikah satyah satyadharmaparaayanahabhipraayah priyaarho-arhah
priyakrit-preetivardhanah.

867. Sattvavaan –“One Who is full of exploits and courage.” Supremely
adventurous, daring and heroic is Narayana-as witnessed in all His actions
during all His Incarnations.
868. Saattvikah –“One Who is full of Saattvic qualities.” Quietude,
tranquillity, peace-these are some of the saattvic qualities. Sattva is the
creative-pause of the mind before it launches out into a burst of creative
thoughts and action. Full of inspiration and meditative-poise is the
Total-Mind, Sree Narayana.
869. Satyah –“Truth.” That which remains the same in the past, present and
future is Truth. Self knows no change. It is ever in Its own Nature in all the
three periods Time.
870. Satya-dharma-paraayanah - Who is the very abode of Truth and
Righteousness.” Satyam (Truth) is ‘truthfulness in thought, speech and action.
Dharma (Righteousness) is the injunctions regarding what is and what is not the
duty to be fulfilled.
871. Abhipraayah –“One Who is faced by all seekers marching to the Infinite.” Or
it can mean, “One who merges the entire world of plurality into Himself.”
872. Priyaarhah –“One Who deserves all our love.” Priya also expands its meaning
into: “things we are supremely fond of,” therefore, the term, as it stands, may
be read: “One Who deserves to be worshipped by His devotees with all that they
are supremely fond of.” As an _expression of our devotion we do offer to the
Lord that which we love the most in life.
873. Arhah -Narayana is the One Who de to be worshipped by all devotees. He,
being our very own self is the treasure-source of all our devotion. Thus He
does from us all our surrender, love and reverence.
874. Priya-krit –“One who is ever-obliging in fulfilling our wishes” -One Who is
anxiously eager for the well-being of all devotees. But the term can also yield
just opposite meaning –“One who- destroys the wishes or disturbs the well-being
of the wicked and the faithless.”
875. Preeti-vardhanah -The sense of drunken joy that arises in one’s bosom when
one loves deeply and truly is called Preeti. “One who increases Preeti in the
devotee’s heart” is Sree Narayana. The more He is contemplated upon, the more
His glories are appreciated, thereby the more

Stanza 94
vihaayasagatirjyotih suruchirhutabhug vibhuhravirvirochanah sooryah savitaa ravilochanah.

876. Vihaayasa-gatih -The term Vihaayasa means pertaining to, depending on, the
space-aerial. Gatih means one who moves. Therefore, in its totality, this name
describes: “One who travels in space-having the nature of the Sun,
Soorya-Narayana.”
877. Jyotih –“Effulgent with His own inherent Light.” The Lord as Consciousness
is the ‘Light of all lights.’ “By Its Light all are brilliant: by Its Light all
are illumined.” Sree Narayana is the Self-effulgent Atman, the Self.
878. Su-ruchih -The suffix ‘Su’ indicates Auspiciousness (sobhana): the term
‘Ruchi’ is Glory or Desire. The Glory of Lord Narayana is this world: it is His
‘desire’ (sankalpa) that manifests as the universe.
The Supreme Brahman, the Infinite Reality, functioning through the ‘Total-
Vaasanaas,’ meaning the ‘Total-Causal- Body’ (Maayaa), is Lord, the Eesvara. So
we are given the irrefutable scientific truth in the Sruti-declaration that the
universe is the ‘will’ or ‘desire’ of Lord Narayana.
879. Huta-bhuk –“One Who receives and enjoys all that is offered into the sacred
fire during the Vedic Rituals- Yajnas and Yaagas.” The faithful may offer
oblations invoking his own special Deity, but it is the One Lord, Narayana Who
receives them all, manifesting as the particular Deity invoked.
880. Vibhuh –“All-pervading.” Lord Narayana, the Self, is unconditioned by time
or space for He is the Eternal, the Omnipresent. In His Absolute Nature, He is
All-pervading as He is unlimited by any conditionings.
881. Ravih –“One Who absorbs the vapour (Rasa) from everything.” As the
Soorya-Narayana, Sree dries up everything in the universe.
882. Virochanah –“One Who shines in different forms.” Whatever form the devotee
chooses for contemplation upon Him, the Lord manifests in that very Form for
the sake and joy of the devotee. Additionally it may be interpreted as “One Who
Himself manifests as the Sun and the Moon and all other resplendent spheres in
the Consmos.”
883. Sooryah -The term etymologically means the One Source from which all things
have been born or out of which they have been delivered. The Lord as the First
Cause is the Womb of the Universe. On the surface of the world it is the Sun
that nurtures and nourishes all living creatures. It must be noted that many of
the Lord’s names indicate or are associated with the sun –as he is like the sun
in the solar System: the Centre around which the entire system revolves and by
Whose benign rays, as the ‘Orb-of-all Energies’, He thrilling to life the
infinitude of creatures.
884. Savitaa –the one who brings forth, from Himself, the me Self functioning
through the sun is called savitaa.
885. Ravi-lochanah –“One Whose Eyes are the Sun.” In the Upanishad and the
Geeta, the Viraat Form of the Lord (the Cosmic-Form) is described as having for
His eyes the Sun and the Moon.

Stanza 95
ananto hutbhugbhoktaa sukhado naikajoagrajahanirvinnah sadaamarshee lokaadhishthaanamadbhutah.

886. Anantah –“Endless.” One who is not conditioned by time and place is Self.
In His All-pervading nature He is immortal, and thus Immutable.
887. Huta-bhuk –“One who accepts the things devotedly poured as oblation into
the sacred Fire.” These oblations which may be in the name or any devataa, are
all received by Narayana in the form of that devataa because He is the One
Infinite Self Who plays in and through all forms, worldly and heavenly.
888. Bhoktaa –The One Who enjoys the world of objects-emotions-thoughts, through
the equipments of body- mind-intellect is none other than the Self expressing
through these ‘instruments-of-experiences’ as the individuality-constituted of
the perceiver-feeler-thinker-ego.
The term Bhoktaa also means “One Who Protects” (the Universe)-as He is the very
material Cause for the entire world of names and forms.
889. Sukha-dah -“One Who gives the experience of Eternal Bliss to the devotees
at their final spiritual destination-Moksha. As the term stands in the verse,
some would read it-’ A-sukha-da’ in which case the nominative would mean: “One
Who removes all the discomforts and pains of the devotees.”
890. Naikajah -Na-’not’; Eka-’once’; Ja ,-born.’ One who is born not only once,
but many times, in many Forms, to serve the devotees in His different
Incarnations. In fact, all births are all His manifestations alone as he is the
Spark-of-Existence in the Universe of inert matter. Through all equipments He
alone is the One Consciousness that dances Its Infinite Glories.
891. Agra-jah –“The One Who was First-Born.” Naturally, everything came from Him
alone; this Primordial First Cause is the concept of God. That from which
everything comes, in which everything exists and into which all things can
again finally merge-'That' is conceived as God.
892. Anirvinnah –“One Who feels no disappointments”-Who has no chance to feel
disappointment as He is ever the totally fulfilled. The agonising disgust with
things that comes to a bosom when a burning desire is unfulfilled is called
Nirveda. One who has no Nirveda is called Anirvinnah. He, being “Ever-full” and
“Perfect,” has no desires yet unfulfilled or something yet to be fulfilled in
the future. Bhagavan declares this in Geeta: “There is neither anything that I
have not gained nor anything I have yet to gain.”
893. Sadaa-marshee –“One who ever forgives the trespasses of all His devotees”
-One who is infinitely merciful and kind.
894. Loka-adhishthaanam -The one sole substratum for the entire Universe of things and beings.”
895. Adbhutah –“Wonder is He.” The Geeta roars of this 'wonder,' and the
Upanishads assert that He and the teacher who teaches of Him, and even the
student who grasps Him are all ‘wonders.’ “ Wonder” is an experience that comes
to one whose mind and intellect are stunned by the overwhelming experience of
any given moment. The experience has made the mind stagger, the intellect to
halt-so that no feelings or thoughts emanate from them. That moment of
realisation is a moment of total transcendence of the “inner- equipments,’ so
this term “Wonder” is often used in our scriptures to point out the condition
within at the time of our Experience Infinite.
10.0pt">

Stanza 96
sanaat sanaatanatamah kapilah kapirapyayahsvastidah svastikrit svasti svastibhuk svastidakshinah.

896. Sanaat –“The Beginningless and the Endless factor is He.” Time cannot
condition Him. He, the Consciousness, illumines the very concept of Time and
Space. He was, is and shall ever be-He being Changeless, Immutable.
897. Sanaatanatamah –“The most Ancient.” It is from Him that the very intellect
springs forth and thereafter one of the concepts of the intellect is Time.
Therefore, He is the most’ Ancient,’ inasmuch as He was already there to be
aware of even the first experience of the beginning of Time.
898. Kapilah -The Lord Himself, manifested as the great Rishi Kapila, propounded
the Saamkhya philosophy. In the Geeta, Bhagavan Sree Krishna declaring His own
Glory, describes Himself: “I am Kapila among the great ones.”
899. Kapih –“One Who drinks water” -by one’s rays. The Sun it is that dries up
everything, evaporating the water-content contained on the surface of the
earth.
900. Apyayah –“The One in whom the entire Universe merges”-during the great
deluge when the Total- mind-the Creator-rests. The Supreme Atman functioning
through the Total-mind is the Creator, Brahmaaji-each mind being ruled by its
own vaasanaas. The Total-vaasanaas in the Universe (Causal-Body) is Maayaa and
the Supreme Self expressing through Maayaa (the Total-Causal-Body) is Eesvara.
Therefore, Sree Narayana, as Eesvara, is the One into Whom the total world of
experiences merges when the Total-mind rests during the ‘pause’ between two
busy cycles of Creation and involvement in the projected world of
thoughts-feelings-objects.
In the north this term is read as Avyayah where the meaning is clear:
“Immutable”: and needs no explanation.
901. Svasti-dah –“One Who gives Svasti to all His sincere devotees.” A true
devotee is one who has discovered his fulfilment in seeking and gaining the
Infinite Bliss that is Sree Hari. Naturally, he comes to turn away from the
realms of inauspiciousness. To the extent he is able to move into the
Hari-Consciousness, he is to that degree in the Bliss- Experience. Therefore,
the Lord is termed as the ‘Giver-of- Auspiciousness.
902. Svasti-krit -As in many earlier terms which were preceded by the suffix ‘
Krit,’ here also, it expands into two meanings: “One Who brings Auspiciousness”
-or “One who robs all Auspiciousness.” To the seeker who is moving towards the
Narayana-Consciousness, his experience is of added joy and peace in life, but
the one who seeks only sense-gratification and so moves away from the Reality,
to him the experience is more and more sorrow, agitations, tears and
tragedies-total inauspiciousness. The indeclinable (Avyaya) Sanskrit word
‘Svasti’ means Auspiciousness.
903. Svasti –“One Who is the Source of all Auspiciousness” -as He is Himself the
Auspicious. In essence His Nature is Sat-Chit-Aananda so there can be no cause
for inauspiciousness therein. The individual functions within the powers of His
avidyaa and so is under the infatuation of Maayaa, while the Lord rules over
Maayaa and plays out through Maayaa.
904. Svasti-bhuk -“One who constantly lives in His Experience a perpetual sense
of holy Auspiciousness”-as it is His very nature-divine. It can also be
interpreted as “One Who showers Grace and makes His devotees constantly
experience Auspiciousness in their loving Narayana- centred hearts.”
905. Svasti-dakshinah -Lord is ever engaged in smartly distributing
Auspiciousness. The word ‘Dakshinaa’ has, apart from the meaning of ‘gift,’
also a meaning: “One who is efficient and quick.” Therefore, the term indicates
that Sree Narayana quickly and efficiently will reach His sincere seekers to
give them the experience of Auspiciousness which is the Lord’s very nature.

Stanza 97
araudrah kundalee chakree vikramyoorjitasaasanahsabdaatigah sabdasahah sisirah sarvareekarah.

906. Araudrah –“One who has none of the negative terrible urges and emotions.”
The State of Perfection is a condition where the frailties of the mortal heart
can never remain. The Lord is One in Whom the cruelties which rule the man of
the world-likes, dislikes, hatredness, jealousy and his other imperfections-can
never abide or even be contained.
907. Kundalee –“One Who wears the famous ear-ring called the Makara-Kundala.”
The term Kundalee also signifies the ‘Serpent’-hence the Kundalinee-Sakti-the
‘Serpent-Power’-the coiled mystic-glory lying now inert, uninvoked at the base
of the back-bone in the deep pelvic region. Here the ‘Serpent’ may be taken as
the thousand- tongued Ananta on whom Sree Narayana is described as ever
reclining in His Yoga-rest.
In all religions, ‘Serpent,’ it seems, symbolises the ‘mind.’ In Hinduism it is
true. Whether it is in Krishna’s dance on the Kaaliyan-Serpent, or Siva wearing
as ornaments the Serpents (Bhooshana), or Sree Hari resting upon Ananta-the
idea is always the conquest of the mind, the poisonous serpent.
908. Chakree –“He Who wears ever His Discus called Su-Darsana (Auspicious
Vision).” The Lord destroys with the Discus only the foul and the low in us and
the individual naturally gains the Experience Divine, the Self.
909. Vikramee –“He Who is more daring than all others.” The term is also
interpreted: “One who travels by air,” as ‘Vi’ means Bird. Famous is the
allegory that Lord Vishnu travels on the back of the white-necked Eagle.
910. Oorjita-saasanah –“One who commands and administers with His Hand.” His
commands in the scriptures advise us firmly what is right to do and what are
the destructive forces in each one of us. In case man decides to disobey His
Laws, He severely punishes him on all such occasions. Disobedience of Laws is
immediately followed by His loving curative punishment. It permits no
exceptions; accepts no excuses; admits no circumstantial conditions.
911. Sabdaatigah –“He who transcends all words”-One who is Indescribable. The
Vedas themselves are but indications ‘pointing to Truth’ and are not
explaining, describing or even defining Truth. The Infinite and the Eternal
Truth is beyond even the Vedas, beyond all that can be gained through even the
highest faculties of the finite equipments (mind and intellect).
912. Sabda-sahah –“One who allows Him- self to be invoked by the Vedic
declarations.” If, however, the Upanishadic declarations are properly reflected
and sincerely meditated upon, even though the Vedas have failed to define Truth,
their contemplative implications can transport us into the realms of the
Infinite Experience-Divine.
913. Sisirah -The term means winter, the cold season. In India it is the cool
season. Therefore, by suggestion, this name indicates that the Lord is the
‘cool arbour’ for those who are tortured by the heat of Samsar.
914. Sarvaree-karah -The word Sarvaree means ‘night’ or ‘darkness’; therefore,
the term defines the Lord as “One Who creates darkness.” To the men of
realisation, our world of sorrows and pains, of strains and stresses, of
worries and anxieties are unknown -while to those who live in their ego-sense,
to them the Real is unknown. ! The unknown means ‘veiled in darkness.’ The
subtle meaning is clear now.

Stanza 98
akroorah pesalo daksho dakshinah kshaminaam varahvidvattamo veetabhayah punyasravanakeertanah.

915. Akroorah –“Never-cruel.” Cruelty comes from anger, and anger rises from
‘desire’--craving or lust. Sree Narayana, the Fulfilled and the All-Full,
cannot have ‘desire’ from which could come anger-thus, naturally, never any
cruelty. Generally this term is interpreted as “One who is of the form of the
Yaadava, Sree Akroora.” Akroora was a great devotee of the Lord upon whom were
bestowed many divine powers. “Wherever, there is any special glory in anyone,
know that to be a manifestation of a part of my Splendour,” sings Lord in
Bhagavad Geeta. Thus the term is interpreted as the Lord Whose one ray of glory
was the Kamsa-employee, the Yaadava-Akroora.
916. Pesalah –“One who is supremely soft.” In His Infinite Kindness and Mercy,
His Heart-divine is ever flowing out in love and tenderness towards His
devotees when they call out for help ardently and lift themselves from their
body-consciousness and ego-centric life of sense-pursuits.
917. Dakshah -This term stands for the quality of ‘promptitude.’ In army
training, the Sanskrit command Daksha is equal to “attention alertness,
vigilance and utter preparedness to act immediately with supreme urgency.” All
these are implied in that pose of “ Attention.” The Lord is ‘Daksha’ in
serving the world and in rushing to His sincere devotees. Omnipotent and
divinely Efficient in His Infinite Smartness to reach and help all, at all
times, everywhere, under every circumstance is echoed in the charming
suggestions of this chosen term in the Sahasranaama of Sree Narayana, the Self
in All.
918. Dakshinah –“One who is most liberal.” The term’ Dakshina’ is popularly used
for the ‘gift’ presented to the priests after a ritual as their fee. This giving
must be done in a spirit of large-hearted, liberal charity-so that very
large-heartedness of mind (Daakshinya) itself is the Lord, as it is the
opposite of selfishness and attachment to the wealth which one possesses. “One
who has Infinite Kindness and Charity towards all good people and One Who is
thus ever- ready to liberally give away His endless Benevolence” is Sree
Narayana, the Dakshina.
919. Kshaminaam-varah –“One Who has the greatest amount of patience with the
sinners and forgiveness for their sins.” Sree Narayana is more patient than
even the Earth which is generally pointed to as an example of highest patience
(Kshamaa). He exhibits supreme patience with the evil-minded, with the tyrant,
the foul and the fiendish. Hiranyaksha, Hiranyakasipu, Ravana and others of
this type were given many fair opportunities to realise for themselves the
folly of their baser attitudes to existing things and their immoral ways of
life. It is only when no other method of treatment could cure them that the
Lord destroyed them in His infinite kindness.
920. Vidvat-tamah –“One who has the greatest Wisdom.” There are wise men in the
world-each one also may be a master in his own subject. The Lord, the very
Consciousness illumining all bosoms simultaneously everywhere, is the One
Knowledge Absolute, the Knower of all knowledge of all wise men.
Omniscient-Infinite Truth is Sree Narayana as He is Pure Knowledge by the Light
of which all ‘Knowledge’ is known.
921. Veeta-bhayah –“One who has lost all fears.” Fear can come only from the
sense of ‘other.’ In Advaita Reality, there cannot be any fear as He is the
“One- without-a-second.” The state of Narayana-Consciousness is declared in all
scriptures to be’ Abhaya’-the Fearless State.
922. Punya-sravana-keertianah –“One whose Glory when ‘heard’ (sravana) and
‘sung’ (keertana) causes merits (punya) to grow in the bosom of that devotee.
This statement of fact is never investigated deeply by students so they
generally understand its superficial and obvious meaning only.
By ‘hearing’-with attention-to the stories of the Lord- we must get ourselves
involved in the ‘listening’ and thereafter we must reflect upon the glories of
the Lord (Bhagavat Guna) and thus expose ourselves to those recreative
thoughts. Not only is it sufficient thus that we imbibe the qualities
spiritual, but we must learn to get ourselves committed to the life of God-
centred activities. This is called true keertana-singing His Glories. It is not
to be a mere noisy chanting of hymns, a mere muttering of mantras; we must teach
ourselves to allow Him to express through us. Our physical activities, mental
feelings and intellectual thoughts must all shine forth the awareness of His
Divine Presence that is in us at every moment, every- where. The life of such a
deyotee will itself become, in its dynamic beauty, love and devoted tenderness,
a constant worship (poojaa), a
continuous (akhanda) hymn chanted (keertana) in praise of the Lord-of-the-heart.

Stanza 99
uttaarano dushkritihaa punyo duhsvapnanaasanahveerahaa rakshanah santo jeevanah paryavasthitah.

923. Uttaaranah –“One who lifts us out of the ocean-of-change.” We, by
identifying through our body- mind-intellect, with the changing whirls of
matter around us, assume to ourselves the changes and these provide us, in
their totality, the horrible sorrow of the mortal finitude. On lifting our
attention from the giddy changes in these whirls of finite matter, when we fix
it upon Him, the one Consciousness that illumines all changes in all living
creatures, we get uplifted into a state of Immortality-Changeless, Blissful,
Supremely Satisfying. Hence, Sree Narayana is called as the ‘Up-lifter,’ the
‘Saviour.’
The ‘Taara-mantra’ lifts us from the cesspool of sense living into the serener
climes of the lit-up peaks of peace and perfection.
924. Dushkritihaa –‘Kriti’ means actions; ‘Dush-kriti’ means bad actions. When
actions are undertaken, prompted by sensuous desires, they leave impressions
(vaasanaas) and these always have a tendency to make us repeat similar actions.
When one turns the mind towards Narayana,-the Self, he is emptied of his
existing vaasanaas, so Lord is indicated as the ‘destroyer (Haa) of the sins.’
925. Punyah –“Supremely Pure.” One who purifies the heart of His
devotee-removing all his sensehunting vaasanaas of indulgence. Sree Narayana
guides the pure-hearted to the portals of the final goal, the Higher
Consciousness.
926. Duh-svapna-naasanah –“One who destroys all ‘bad dreams’.” The worst dream
is the samsar. Perception of plurality is the horrible dream of terrible pangs,
consuming fears and drowning sorrows. Dreams are explosions of the suppressions
stored away in the subconscious. A real devotee exists in utter surrender unto
the Lord. When his life is ever-centred in Narayana-smarana, in such total and
humble dedication he has no chance of earning these suppressions. Since his
sub-conscious mind is not loaded with half-digested thoughts and unexpressed
intentions, repressed desires and suppressed motives, immoral passions and
covetous inclinations, he has no fearful dreams in his daily sleep. Ultimately
each seeker will rise above his little ego and its hungers and enters
into the plane of Narayana-Consciousness.
927. Veerahaa –“One Who ends the passage from womb-to-womb-the wheel of birth
and death.” ‘Veera’ means diversified ways, or one who functions in innumerable
fields in countless ways.
928. Rakshanah -“One who is the Protector of the Universe.” Among the Trinity,
Vishnu is the Protector, the Sustainer of all the created. “For the protection
of the good, the destruction of the wicked and the establishment of
righteousness, He takes different Incarnations.”
929. Santah -This term, used in the plural number, indicates “the good people.”
They are considered as “good” who have moral virtues, ethical values, spiritual
purity and scriptural knowledge. By using the plural form here, the import is
that the holy beauty of Sree Narayana is found expressed in the glory of such a
company of good and saintly men.
930. Jeevanah –“The Life-Spark in all living creatures.” The Flame-of-Existence
that warns an organism to life is the presiding Consciousness Supreme, the
Self. This Self is Narayana. “Permeating the earth I support all beings by (My)
energy; and having become the juicy Moon I nourish all herbs”-is the declaration
of Bhagavan.
931. Paryavasthitah -In all places, in all creatures, He dwells. He is the final
Factor-Divine beyond which there is nothing, and upon which all else depends.

Stanza 100
anantaroopo-anantasreer jitamanyur bhayaapahahchaturasro gabheeraatmaa vidiso vyaadiso disah.

932. Ananta-roopa –“One of the infinite forms.” The endless variety of forms
constituting the world of objects are all projections in him. They are in their
essence nothing but himself. Just as the entire spread –of –objects in a dream
is nothing but the creation of the single mind of the waker, and it is seen as
many only in the dream –plane –of –consciousness, so, too, the world of objects
–emotions-and –thoughts are all discovered as the Narayana –Consciousness.
933. Anantasreeh –“One who is full of infinite Glories,” “One who is full of
Incomparable Powers,” the main tree ‘powers’ which the lord expresses in the
world are the ‘Desire Power’ (Icchaa-sakti). These are expressions of his Glory
at our physical, mental and intellectual levels. These are three manifestations
of his ‘powers’ and their continuous interplay, together weave the fabric of
the total dynamic expressions of life in the world. The self, Sree Narayana,
the one spring –board for all these vibrant aspects of the life –He, the
Omniscient, is called “One of Infinite Forms.”
934. Jitamanyuh –“One who has conquered anger” (manyuh). It cannot be repeated
too often, thus this significance is again given in this term, that anger is
one of the most overpowering enemies within us –”One who has conquered anger”
is One who established in his own Purity. Earlier, the technique of anger was
explained that when a desire is unfulfilled, anger rises in a man’s heart
towards a desire is unfulfilled, anger rises in a man’s heart towards the
obstacle between him and his desire. The self is All-full (Paripoorna); it
cannot feel any need, want or desire. The Self, then Sree Narayana, is ever
without the low and ruinous passion called ‘anger.’
935. Bhayapahah –“One who destroys or removes all fear in the samsaric life.”
Naturally, lord Narayana is the one sure harbour wherein the boats of life,
tossed mercilessly on the high seas of passions, can find their calm of peace
and total security.
936. Chaturasrah –“One who deals squarely with all.” The term Chaturasrah means
a geometrical square of equal sides. Sree Narayana distributes the results of
actions equally to all: each one can get only the exact reward of his own
previous actions. Thus, Narayana bestows justly and squarely upon all.
937. Gabheeraatmaa –“One who, in his real Nature, is too deep to be fathomed by
the frail instrument of our mind.” Depth here indicates the profoundness –the
supreme essence pervading the Universe is unfathomably profound in its
significance and glory.
938. Vidisah –“One who is unique in his giving.” He is divinely liberal,
magnificently benevolent in fulfilling the earnest desires of all his true
devotees.
939. Vyaadisah –“One who is unique in his Commanding –Power.” One who orders
even the phenomenal powers, the deities and gods.
940. Disah –“One who advises and gives knowledge.” It is the self who is author
of the Vedas, nay, the very theme and essence of the Vedas. Lord Narayana, in
the form of the sruti-texts, gives to man the knowledge of the self.

Stanza 101
anaadirbhoorbhuvo lakahmeeh suveero ruchiraangadahJanano janajanmaadir bheemo bheemaparaakramah.

941. Anaadih –“One who is the first cause” –and who is himself the uncaused. The
eternal, the Beginingless is Sree Narayana.
942. Bhoorbhuvah –“the very substratum or support for the earth.” Since the
earth revolves in the space in which the universe exists and revolves is the
supreme, Narayana.
943. Lakshmeeh –“One who is wealthy, the richness or glory of the universe.” If
self were not, then all would have been inert, unborn, deed. As the one life
every-where, as pure existence, all the glories of this dynamic Universe are in
him and from him alone.
There is a reading wherein the terms 942 and 943 are coupled, in which case
their combined meaning would be: “One who is the glory in the universe and in
the interspace everywhere.”
944. Suveerah –“One who moves through various ways which are all divinely
glorious.” Or, One who exhibits in all his Incarnations the inimitable
splendour of valour in his actions and achievements.
945. Ruchiraangadah –“One who wears resplendent shoulder-caps” –a kind of
ornament used by ancient Indian kings to protect their upper arms and shoulders
from their enemies slashing swords.
946. Jananah –“He who delivers all living creatures.” Lord Sree Narayana is the
great Father of all living beings as all the universe comes from him alone. He
alone was before all creation; from him alone everything has risen; in him
everything exists, is nurtured and nourished by his Glory. Thus, as the very
progenitor of the universe, Sree Narayana, the Self, is the only jagat-Eesvara
(Lord of the universe).
947. Janajanmaadih –“One who is the sole Cause of birth for all living creatures
in the universe.” The immediate cause is, of course, the vaasanaas of each
being, but the real and ultimate cause in the self, Sree Narayana.
948. Bheemah –“One whose form is terrible and frightening to the sinners.” “Oh,
Glorious Sir, seeing yours wonderful but awesome from, the whole world is
shuddering with fear,” cried Arjuna upon beholding the cosmic Form of the lord.
He adds: “Having seen Thy Immeasurable Form … the worlds are terrified and so am
I.” Again, “On seeing thee touching the sky…my heart is stricken with dread and
I find no courage nor peace, O Vishnu.”
949. Bheemaparaakramah –“One whose prowess is irresistible and fearful to his enemies.”

Stanza 102
aadhaaranilayo-adhaata pushpahaasah prajaagarahoordhvagah satpathaachaarah
praanadah prranavah panah.

950. Aadhaaranilayah –“One who is the fundamental sustainer” –the support for
all that exists. All things and all beings are supported by the earth which
itself rests upon the lord, the self, that each mind projects the entire world
of names and forms.
951. Adhaataa –“Above whom there is no other to control or to command” –One who
is the supreme controller of all. He is the Law; the eternal truth is that the
Law and the Law-Giver are one and the same.
952. Pushpahaasah –“He who shines like an opening flower.” The bud opens and
manifests into the lord at the time of deluge existed as the total Unmanifest,
and there after, at the maturity of the vaasanaas, opens up as the manifest
world of things and beings, He came to be indicated by this term.
953. Prajaagarah –“Ever-Awaked” –He who knows no sleep. Sleep means
‘non-apprehension.’ This ‘non-apprehension’ of reality is called ‘Avidyaa’
(nescience) which produces our ‘mis-apprehension’ of I and mine, and the world
of pains and shocks. Since Narayana is the self, He is ‘Ever-available” and is
never asleep to his Eternal-Divine-Nature.
954. Oordhvagah –“One who walks the path of truth” –a path which other
implicitly follow to reach the Truth Inifinite. “Whatever an adored one does,
other people will implicitly follow,” warns Krishna in Bhagava Geeta. Lord is
the standard of perfection” and all devotees place him as the ideal –trying to
imitate, in their own lives, His Absolute Goodness, Absolute Love and Absolute
Peace.
956. Praanadah –“One who gives ‘Praana’ to all.” The term ‘Praana’ in our
Sastras means the physiological functions, the manifestations of life in man.
Therefore, Narayana, the self, is the Vital Source from which all sense organs,
mind and intellect barrow their power of perception, capacities of feeling and
their faculties of thinking and understanding.
957. Pranavah –“Om-kaara is Pranava.” The Infinite reality is indicated by ‘OM’
in the Vedas. ‘OM’ is the manifesting sound of the supreme self. Therefore,
Sree Narayana is called ‘Pranavah’: meaning he is of the ‘nature of Omkaara.”
958. Panah –“The supreme Manager of the universe.” The root ‘Pana’ means “to
transact.” By giving the exact rewards for all actions, Lord both orders and
justly manages all activities of each individuals and things constituting this
scientifically precise universe.

Stanza 103
pramaanam prananilayah praanabhrit praanajeevanahtattvam tattvavidekaatmaa janmamrityujaraatigah.

959. Pramaanam –“He whose very form is the Vedas” –which are the only ‘proof’
for the Eternal Reality. Or, we may read it: He who is pure Infinite
Consciousness (Prajnaanam) as we have it in the great Commandment,
“Consciousness is the Infinite Reality.”
960. Praananilayah –“He in whom all ‘praanas’ stand established.” He who is very
substratum –vital foundation –for all ‘activities’ manifested in a living
organism.
961. Praana-brit –“He who rules over all ‘Praanas’ –Sree Hari is the one who
causes everyone to eat, digest, feel energized, act, achieve the fruits
thereof, grow old and die. In all ‘activities,’ the great One-commanding,
Factor-Divine, Sree Narayana, the self, presides in silent detachment, and by
His Presence He initiates and maintains all these activities in all living
creatures upon the earth’s surface.
962. Praana-jeevanah –“He who maintains the life-birth in all living creatures.”
This interpretation is not a happy one as this meaning has just come in the
preceding, endearing term. In love, of course, there is no rule that the lover
should not repeat the same loving words to address his beloved. But, we can
find yet a new depth of suggestion if we understand this term to mean “One who
is the very life-giving divine-touch in every breath.”
963. Tattvam–“the Reality” –that which is eternal, the essence. “That which one
gains in subjective realization is the self,” Sree Narayana.
964. Tattvavit –“One who has realized fully the reality” –meaning the original
essential nature of the self. On realizing the self, the individual become the
self and, therefore, Sree Narayana, that very self, is One who has realized
fully the Reality which is His Own Nature Divine.
965. Ekaatmaa –“The Advaita Reality” –Narayana is the One self, the Oversoul,
Who expresses himself as the individualities of the infinite entities in the
universe.
966. Janma-mrityu-jaraa-atigah –“One who knows no change or modifications in
Himself.” Ever finite object in the world undergoes constant ‘change’ and each
of them is extremely painful. They are birth, growth, decay, and the Eternal,
the changeless Self, Sree Narayana, Ever- the-same Supreme. Geeta thunders the
nature of the self to be “ever-birthless and never dying,” and once It has
existed, Self never becomes non-existent.

Stanza 104
bhoorbhuvah svastarustaarah savitaaa prapitaamahahyajno yajnapatiryajvaa yajnaango yajnavaahmah.

967. Bhoor-bhuvas-svas-taruh –“One who is snap in the tree-of-life existing in
all the universe of the higher world, our-world and the lower world.” The
famous Vedic terms bhooh Bhuvah and Svah connote the three worlds (lokas). The
world ‘Loka’ in Sanskrit means “a field of experience.” Therefore, in fact,
these three terms, called Vyaahritees, subjectively represents all our
experiences in the walking, dream and deep-sleep states of consciousness. His
constant Yajna to nurture and nourish the Universe. So, this epithet has been
given to Sree Narayana, the infinite Self, the glorious Essence (Sap) that
pervades the entire Tree-of-Life-flowering out to even embrace all experiences
in all planes of Consciousness. Everywhere, in the everything at all times.
10.0pt">
968. Tarrah –“One who helps all to cross –over” –the Eternal Boat-man, to whom,
if the devotees can surrender in unswerving faith and true devotion, he will
surely row them across the “Ocean of samsara:” that one is Taarah. Through
exclusive, devoted meditation, alert with understanding, the individuality in
each of us wakes up to the higher plane – and there is Be-attitude to
experience the Self, the eternal Brahman – Sree Hari.
969. Savitaa –“He who is the father of All” –Who is the eternal father of the entire Universe.
970. Pra-pitaamahah –“He who is the father of even the ‘Father of all Beings,’
the creator, Brahmaaji, of the trinity.” The creator Himself rose from the
Absolute self. Creator is known in our scriptural language as Pitaamaha –the
Father.
971. Yajnah –“One whose very nature is yajna.” The term yajna means “work
undertaken with a pure spirit of total dedication in complete co-operative
endeavor with total selflessness, there is Sree Narayana in action through His
creatures.
972. Yajna-patih –“The lord of all yajnas.” I am the ‘Enjoyer’ in all self
–dedicated, co-operative endeavors (Yajna). These are the joyous words of the
lord who Himself declares; “The ‘Enjoyer’ and the ‘lord’ in all yajnas am I.”
973. Yajvaa –“The one who performs Yajna according to the strict prescriptions
laid down in Vedas” –the one who maintains in ll his divine actions the true
Yajna spirit.
974. Yajnaangah –“One whose limbs are the ‘things’ employed in Yajna.” In
Harivamsa we told that ‘things’ are the very aspects of Lord Sree Narayana.
975. Yajna-vaahanah –“One who fulfils Yajnas in complete and exact accord with
the Vedic instructions.”

Stanza 105
yajnabhridyajnakridyajnee yajnabhugyajnasaadhahyajnaantakridyajnaguhyamannam annaada eva cha.

976. Yajna-bhrit –“the ruler of the Yajnas” –the One who helps us to conclude
successfully all our ‘good, dedicated. Selfless acts of service to others’
–Yajnas.
977. Yajna-Krit –“One who performs Yajna.” The same term also mean One who
destroys the yajnas. The term Yajna connotes all noble and divine actions of
service and love undertaken in a pure sense of God dedication, selflessness and
joy. Lord issued forth the creation as an act of yajna, and in the end He must
also undertake the total dissolution of this very yajna. Sometimes this is
interpreted as “One who ‘performs’ the yajnas of the good people and one who
‘destroys’ the Yajnas of the evil minded folk.”
978. Yajnee –“One who is constant ‘Enjoyer’ of the perpetual Yajnas.” In all
Yajnas, because every act is Narayana –centered-god-dedicated-to him alone is
the attribute of being the only single ‘Enjoyer.’
979. Yajnee –“All that is offered into the scared Fire during a Yajna, though
with an invocation to any of the deities, in tender devotion and joy. Goes to
Him alone, the “One receiver of all that is offered,” for all deities are but
Narayana in different forms.
980. Yajna-saadhanah –“One who fulfills all Yajnas.” It is by his grace alone
all noble endeavours, undertaken in an honest and true sincerity, gain
spectacular success.
981. Yajnaantakrit –“One who performs the last, concluding act in all Yajnas.”
The final item in a yajna is the “total –offerings” (Poorna-Aahuti) when Sree
Narayana is reverently and earnestly invoked. Without this prayer-ritual. Yajna
is never complete. Sree Hari, therefore, is of the form of Poorna-Aahuti -in the
sense that when ‘total’ surrender of all vehicles and their actions is
accomplished, the transcendental experience of the Self, Narayana alone, comes
to manifest in all His divine Splendour.
Some commentators have, however, taken the meaning of the Yajna-anta-not as “the
last item in yajna” but as ‘anta,’ the ‘fruit’ of the yajna by which they bestow
the meaning that Narayana is the “One who gives away the ‘fruits’ for all
Hari-dedicated, selfless acts of love and service.”
982. yagna-guhyam –“Sree Narayana is the most profound truth to be realised in
all yajnas.” The self is the most noble truth to be sought through ‘offerings’
all the ‘Dravya’ (objects) into the “consciousness” (Fire) in the “body”
(kunda). This kind of subjective-Yajna is called in the Geeta as
“Knowledge-Yajna.” This is also called in the Vedas as Brahma-Yajna.
983. Annam –“One who has himself become the ‘food’ ” –sense –objects which are
the ‘food’ consumed by the sense –organs. As a verb it can be used as One who
“Eats” the whole universe at the time of the great dissolution. At that time,
he is the one in whom the world remains absorbed in the pralaya, just as our
individual world each day gets dissolved in our sleep. The one in whom alone
the world of names and forms can remain in their ‘seed-form,’ is Sree Narayana,
the self.
984. Annaadah –“One who eats the ‘food.’ ” not only the objective world is the
projection on Narayana, but the subjective-enjoyer –the individuality, the ego,
that experiences-is also Narayana. The self, functioning through the “equipment”
is the jeevaatman, the individuality in each of us who “experiences.” Thus the
self is the both ‘food’ (Annam) and ‘eater-of-food’ (Annaadah) just as our own
waking-mind becomes the “experiencer” and the “experienced” in our dream-world.

Stanza 106
aatnayonih svayamjaato vaikhaanah saamagaayanahdevakeenandanah srashtaa kshiteesah paapanaasanah.

985. Aatma-yohin –“One who is himself the ‘material cause’ (Upaadaana Kaarana)
for himself;” the self born, the uncaused cause.
986. Svayam-jaatah –“One who, as the lord of the universe, has no other
‘Instrumental cause’ (Nimitta-Kaarana) in projecting Himself.”
Three cause are necessary in all ‘creation’ in the pluralistic world: the
Material cause’ (mud), the “Instrumental cause’ (wheel), and the ‘Efficient
cause’ (the pot maker). In sree Narayana’s self-projection, as in the dream,
that all these three causes are He, Himself, is shown in these term.
987. Vai-Khaanah –“The one who dug through the earth” –cutting through the
denseness of the gross to reach, apprehend and kill the subtle Hirnyaksha, the
terrible and the monstrous who had tried to destroy the spiritual values in the
world. The self has to reach us to destroy the ego in us and give us the
‘liberation’ from our evil adherence to the body-mind-intellect.
988. saama-gaayanah –“One who signs the Saama-songs.”
989. Devakeenandhanah –“He who appeared as born to Devakee in his Incarnation as
Krishna.” And since Devakee could only, from afar, see, watch and enjoy the
pranks and play of her blessed child in Gokula, Krishna is called as the “Joy
of Devakee” (Devakee-nandhana).
990. Srashtaa –“One who creates.” Even the Creator can perform his job only by
drawing his abilities and capacities from the infinite self, Sree Narayana.
991. Kshiteesah –“One who is the lord of the earth.” Sree Narayana is the
husband of mother Earth. He is her protector. Her nurtuer and nourisher. Her,
earth may stand for all that is gross –the entire maayaa-and Narayana is the
Lakshmee-Pati.
992. Paapa-naasanah –meditating upon whom, all vaasanaas (sins) are liquidated.
When the individuals, surrendering in love to Him, acts and fulfils his duties,
all his existing vaasanaas are destroyed and no new ones are created –this is
the very root in the theory of karma Yoga in the Vedas. Through meditation upon
the self, all sins are dissolved and totally removed.

Stanza 107
Samkhabhirnnandakee chakree saarngadhanvaa gadaadharahRathaangapaanirakshobhyah
sarvapraharanaayudhah.

993. Samkha-bhrit –“One who has the divine conch named “Paanchajanya.” The word
meaning is this term pancha-janya is “that which is born of the five” (sense
organs), so it stands for the mind. Mind being the seat of ego, the sastras
declare that the conch in the divine hand of Sree Narayana is the ego-factor
(Ahamkaara-Tattva) in our personality.
994. Nandakee –The lord’s sword is called Nandaka. Therefore,this term indicates
one who holds and wields the Nandaka sword. The word Nanda-kam mean “that which
brings bliss.” The Sastras sing that the divine sword in the sacred hands of
the lord hari represents the knowledge-Spiritual (Vidyaa-Tattva) with which the
seeker can destroy all his “ignorance” of the self in him.
995. Chakree –“one who carries the discus called Sudarsana.” The term Su-Darsana
means “that gives the auspicious vision.” The sastras attribute to this
discus-Divine the representation of the human mind.
996. Saarnga-dhanvaa –“One who aims his unerring bow called Saarnga.” This bow
of Narayana is glorified in our texts as representing the Ego, as the ‘apex’ of
all the sense organs, Ahankaara-Tattva. In this concluding Stanza, the
instruments of Blessing in sree Narayana’s hands are remembered with reverence
and devotion.
997. Gadda-dharah –“One who holds his divine club (Mace) celebrated as
Kaumodakee –which generates and spreads beauty and joy.” This Mace is described
as representing the intellect in man (Buddhi-Tattva).
998. Rathanga-paanih –“The traditional meaning is, of course, “One who has the
‘wheel of the chariot’ as his weapon.” This means the discuss which already has
been mentioned in this very Stanza as Chakree. But, there are others who would
like to interpret this term in other ways. In a glorification-Hymn or
devotional-Chant, repetition is no sin; in fact, it should be quite natural.
999. Akshobhyah –“One who cannot be exasperated by anyone, by any act or acts,
however blasphemous they may be.” One whose peace and calm cannot be stormed
out by any happening in his outer world; Ever-peaceful. The term suggests
Infinite patience, love and kindness towards man and his frailties.
1000. Sarva-praharanaayudhah –“He who has all implements for all kinds of
assault and fight.” No enemy can surprise Him. The ‘conqueror of all.’ One who
has weapons to meet any missile. However powerful.

Stanza 108
Vanmalee gadee sharngi shankhee chakree cha nandakee | Shree-maannaraayano
vinshuh vaasu-devo dhira-kshatu

Sree Sarva-praharanaayudhah Om Namah iti
Om Sree Krishnaaya Para-Brahmane Namah "Gurur Brahma Gurur VishnuGurur Devoh
Maheshwar;Gurur Shakshat ParambramhaTashmai Shri Gurur Veh Namah"May the
Merciful Sri Sai Baba always shower His grace on us and our families and remove
our problems and anxieties by giving us all - strength , goodluck, success and
happiness with peace of mind.Sai bhakt,Deepa Hdebu7366 (AT) yahoo (DOT) com
Discover Yahoo! Have fun online with music videos, cool games, IM &; more. Check it out!