KathaVarta: for Short and Moral stories

Stanza::89::
Sahasrarchi sapta-jihvah saptaidhah sapta-vahanah
Amurtir anagho achintyo bhayakrud bhaya-nashanah ..89

826. Sahasrarchi: One with innumerable Archis or rays.
“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: The Lord in his manifestation as Fire is conceived as having seven tongues of flame.
“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.

828. Saptaidhah: The Lord who is of the nature of fire has seven Edhas or forms of brilliance.
“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-vahanah: The Lord in the form of Surya or sun has seven horses as his vehicles or mounts.
“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. Amurtir: One who is without sins or without sorrow.
“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 sorrow less. Lord Paramesvara, the Self, is Immaculate-untouched and uncontaminated by the Vaasanaas. He is Eternal Bliss-beyond all traces of sorrow.

832. Achintyo: One who is not determinable by any criteria of knowledge, being Himself the witnessing Self- certifying all knowledge.
“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 Consciousness in Whose Light all our perceptions, feelings and thoughts are illuminated. In Gita, this “Nourishes of All” is compared with the changeless white screen upon which all the perishing scenes of life are focused.

833. Bhayakrud: One who generates fear in those who go along the evil path. Or one who cuts at the root of all fear.
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. Bhaya-nashanah: One who destroys the fears of the virtuous.
“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::88::
Sulabhah suvratah siddhah shatru-jit shatru-tapanah
Nyagrodho adumbaro-svatthas chanurandhra-nishudhanah ..88

817. Sulabhah: One who is attained easily by offering trifles like leaf, flower, and fruits etc. with devotion.
“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: ‘Vratati’ means enjoys. So, one who enjoys pure offerings. It can also mean one who is a non-enjoyer, that is, a mere witness.
“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 whose objects are always attained, that is, omnipotent and unobstructed by any other will.
“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. Shatru-jit: Conqueror of all forces of evil.
“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. Shatru-tapanah: One who destroys the enemies of the Devas.
“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. Nyagrodho: That which remains above all and grows downward. That is, He is the source of everything that is manifest.
“The One who, while controlling all beings, veils Himself behind this Maya.” 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. Adumabaro: One who as the Supreme cause is ‘above the sky’, that is, superior to all.
“He Who is the Nourishes 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. Asvatthas: That which does not last even for the next day.
In the Upanishad, (Kathopanishad) and in the Bhagvad Gita (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. Chanurandhra nishudhanah: One who destroyed a valiant fighter Chanura belonging to the race of Andhra.
“The slayer of Chanura, the great wrestler. Andhra means wrestler.”

Stanza::87::
Kumudah kundarah kundah parjanyah pavano anilah
Amrutasho amrutavapuh sarvagyah sarvato-mukha ..87

807. Kumudah: ‘Ku’ means earth; one who gives joy (muda) to the earth by freeing it of its burdens is Kumuda.
“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: One who offers blessings as pure as Kunda or jasmine.
“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: One who has limbs as beautiful as Kunda or Jasmine.
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: The word means cloud. One who resembles the cloud in extinguishing the three Tapas (heats, that is, miseries) arising from psychological, material and spiritual causes. Or one who rains all desires like a cloud.
“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. Pavano: One by merely remembering whom a devotee attains purity.
“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: ‘Ilanam’ means inducement. One who is without any inducement is Anila. Ilana also means sleep. So one who sleeps not or is ever awake is Anila.
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. Amrutasho: One who consumes Amruta or immortal bliss, which is His own nature.
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. Amrutavapuh: One whose form is deathless, that is, undecaying.
“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. Sarvagyah: One who is all-knowing.
“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. Sarvatomukhah: One who has faces everywhere.
“One Who has His face turned everywhere”-just as the light in the sun, or the light of a lamp. In the Bhagvad Gita He is described as having eyes, heads and faces on all sides.

Stanza::86::
Suvarna-bindur-akshobhyah sarva-vagishvareshvarah
Mahahrado maha-garto maha-bhuto maha-nidhih ..86

800. Suvarna-bindur: One whose ‘Bindus’ that is, limbs, are euaql to gold in brilliance.
“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 never perturbed by passions like attachment and aversion, by objects of the senses like sound, taste, etc., and by Asuras the antagonists of the Devas.
“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 Gita 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-vagishvareshvarah: One who is the master of all masters of learning, including Brahma.
“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. Mahahrado: He is called a great Hrada (lake), because being the paramatman who is of the nature of Bliss, the Yogis who contemplate upon Him dip themselves in that lake of Bliss and attain to great joy.
“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 meditator 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. Maha-garto: One whose Maya is difficult to cross like a big pit.
“The great chasm.” Here the ‘chasm’ means the Lord’s Maya which He Himself describes, in the Bhagvad Gita as “My Maya (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. Maha-bhuto: One who is not divided by the three periods of time – past, present and future.
“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. Mahanidhih: One in whom all the great elements have their support. He is Mahan or a great one and ‘Nidhi’, the most precious one.
“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::85::
Udbhavah sundarah sundo ratnanabhah sulochanah
Arko vajasanah shrungi jayantah sarva-vij-jayi ..85

790. Udbhavah: One who assumes great and noble embodiments out of His own will.
“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: One who has a graceful attractiveness that surprises everyone.
“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. Sundo: One who is noted for extreme tenderness (Undanam).
“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. Ratnanabhah: Ratna indicates beauty; so one whose navel is very beautiful.
“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. Sulochanah: One who has brilliant eyes, that is, knowledge of everything.
“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. Arko: One who is being worshipped even by beings like Brahma who are themselves objects of worship.
“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.

796. Vajasanah: One who gives Vajam (food) to those who entreat Him.
“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 Bhagvad Gita 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.

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. Shrungi: One who at the time of Pralaya (cosmic dissolution) assumed the form of a fish having prominent antenna.
“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: One who conquers enemies easily.
“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. Sarva-vij-jayi: The Lord is ‘Sarvavit’ as He has knowledge of everything. He is ‘Jayi’ because He is the conqueror of all the inner forces like attachment, anger etc., as also of external foes like Hiranyaksha.
“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 Samadhi, in the presence of the Self, Sree Narayana.

Stanza::84::
Shubhango lokasarangah sutantus tantu-vardhanah
Indrakarma mahakarma krutakarma krutagamah ..84

782. Shubhango: One whose form is very auspicious to meditate upon.
“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. Lokasarangah: One who like the Saranga (honey-beetle) grasps the essence of the world.
“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. Sutantus: As this universe of infinite extension belongs to Him, the Lord is called Sutantu.
“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 can augment or contract the web of this world.
“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. Indrakarma: One whose actions are like that of Indra, that is, are of a highly commendable nature.
“One who always performs gloriously auspicious actions” The root ‘Id’ is used in the sense of Supreme Auspiciousness, Parama-aisvarya.

787. Mahakarma: One of whom the great elements like Akasha are effects.
“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. Krutakarma: One who has fulfilled everything and has nothing more to accomplish.
“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. Krutagamah: One who has given out the Agama in the shape of the Veda.
“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 Bhagvad Gita also, Lord Krishna confesses, “I am the author of all the Vedas; I alone am the knower of the Veda.”