Stanza::19::
Mahabuddir mahaviryo mahasaktir mahadyutih
Anirdesyavapuh shriman ameyatma mahadridhruk ..19

(173) Mahabuddir: The wisest among the wise.

In the previous term, we were told He is Omnipotent. Here He is indicated as Omniscient. The Supreme, functioning through the intellect, is the intelligence. The quality and quantity of the intelligence will depend upon the condition of the “intellect’ through which the Infinite comes to play. The intelligence in a mathematician, poet or an artist, scientist or politician-all are the different play-patterns of energies invoked from the one Supreme Intelligence, and therefore, Mahavishnu, the Self, is called here as Mahabuddhih, the Reservoir of all Intelligence.

(174) Mahaviryo: The most powerful one, because Ignorance which is the cause of Samsara is His great power.

One who is the Supreme Essence. “Virya” is the Essence behind all the creative urges. Since the Divine is the very source, from which alone the dynamism for creation can manifest, the Supreme Divinity is termed here as the Mahavirya.

(175) Mahasaktir: One with great resources of strength and skill.

All-Powerful. Power here means efficiency. He-whose manifestations are the power-of-action, the power-of-desire and the power-of-knowledge Shakti-must necessarily be the most powerful, in as much as a play of these three powers is the total play of the world.

(176) Mahadyutih: One who is intensely brilliant both within and without.

Of Splendorous Light. Dyuti means ‘Glow’, Sobha. The Pure Consciousness is the illuminator of all, including all other material sources of light in the world-Sun, Moon, stars, fire etc.-but this is not all; He is also the One, who is Himself Self-Effulgent. This is Mahavishnu-the Supreme Self. In the Mundakopanishad (4-9) Lord is described as the “Light of lights”. Brihadaranya- kopanishad (6-3-9) declares: “He is Self-effulgent”.

(177) Anirdesyavapuh: One who cannot be indicated to another as: ‘He is this’, because He cannot be objectively known.

One whose form is indefinable, indescribable, inexplicable (Anirdesyam). Ordinary things can be defined, described or explained because they come within our experience. Our objective experiences can be satisfactorily expressed in words. Vishnu is that Truth which is the Subjective Essence in all of us; He is that ‘Knowledge’, in the light of which, all other Knowledges are rendered possible. As such no “sources of knowledge” (Pramanas such as Direct perception, Inference etc.) can be employed successfully in exploring the realm of the Self. Subjective experiences of ‘Be’, the Maha Vishnu, is possible; but It can never become an ‘idea’ to express, nor can It become an ‘emotion’ to feel, nor can It ever become an ‘object’ to be described.

(178) Shriman: One endowed with greatness of every kind.

Shri means Glory (Aishwarya). Vishnu is permanently wedded to Mother Glory; He, who is constantly courted by all glories, is Shriman, Lord Vishnu.

(179) Ameyatma: The Spirit with intelligence that cannot be measured by any one.

He whose Essence (Atma) is inestimable and immeasurable (Ameya). As Atman (Kshetrajnah) He, the One, expresses Himself everywhere in every equipment (Kshetra), as the ‘knower’ in each ‘field’. Since these equipments are infinite in number, as the individuality (Jeeva) in each one of the created beings, His own Glory expresses in endless manifestations.

(180) Mahadridhruk: One who held up the great mountain ‘Mandara’ at the time of the churning of the Milk Ocean and also Govardhana in his Krishna incarnation.

One who supports the great Mountain. In the Puranas, we find two instances, wherein the Lord has been described as the uplifter of or as having lifted and supported the mountains. While churning the milky ocean with the Mandara mountain we are told that the “churning-stick” sunk into the bottom and the Lord had to manifest in the form of the Great Tortoise (Kurma) and support it, while the Gods and Demons continued the churning, until they gathered the nectar (Amritam).

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Stanza::18::
Vedyo vaidyah sada-yogi viraha madhavo madhuh
Atindriyo mahamayo mahotsaho mahabalah ..18

(163) Vedyo: One who has to be known by those who aspire for Mokshas.

That which is to be known; in the language of the Gita, it is Jneyam. That final knowledge, knowing which every-thing becomes known. “Kasmin nu bhagavo vijnaate sarvamidam vijnaatam bhavati iti”- (Mundaka. 1-3).

All sciences are investigations into Truth After observing the nature and behaviour of things and beings when the investigator moves ahead seeking the ONE Harmonious Chord of Reality that holds all phenomena in its inescapable love-web, the scientist of Truth-comes to reject first the gross, and soon thereafter the subtle realms, and ultimately even the causal factors, and thus-comes to apprehend this harmony, which he is seeking as the very subjective core of his own Self. This final Goal to be realized, “having known which everything else becomes known,” the One Consummate Knowledge to be gained (Vedyah), is the Self, the Great Vishnu.

(164) Vaidhyah: One who knows all Vidyas or branches of knowledge.

The One Supreme Doctor who alone can minister to the world suffering from ego and egocentric misconceptions. One who is a master of all knowledge (Vidyaa) is also termed as Vaidvah.

(165) Sada-yogi: One who is ever experienceble, being ever existent.

To the confused and the deluded to detach themselves from the false vestures-of-matter and to seek their identity with the ETERNAL Self is called Yoga. All attempts in attaining an at-one-ment with the Self is called Yoga. The Goal, the Self, therefore, in the language of the seeker must be Sadayoga-ever-in yoga.

(166) Viraha: One who destroys heroic Asuras for the protection of Dharma.

“He who destroys the mighty heroes”. The powerful men of strength and valour when they grow in their audacity to become tyrants, the Lord manifests to destroy such Rakshasas and thus protects the Dharma and the Good.

(167) Madhavo: One who is the Lord or Master of Ma or knowledge.

Earlier this term was used (72) where we interpreted the term as the “Lord of Lakshmi.” Maa means not only “Lakshmi,” but she is also “Vidyaa” (Knowledge). The Lord (Dhava) of all Knowledge (Maa) is Madhava.

He who helps introspection and meditation in the seeker is Madhava. “To become conscious of the existence of a thing” is called the knowledge of the thing, The Atman, the Self is Existence (Sat) and Consciousness (Sphurana) and, therefore, Lord Vishnu, the Self is the source of all knowledge and as such the Master of all Vidyas: (Maa-dhava), Harivamsa says” “O Hari, You are the Lord (Dhava) of Knowledge (Maa), and hence You are called as Madhava, the Master of Maa.”

(168) Madhuh: Honey, because the Lord gives joy, just like honey.

The term Madhuh familiarly stands for “honey”. It is also a term to indicate “nectar.” One who generates Nectarine Bliss in the hearts of His devotees is called Madhuh. The springtime in India is called as Madhumasa since spring is the season of flowers; full of honey for the bees, and joy for man. The month called Madhu (March- April) is the Chaitra month which is considered specially auspicious for prayers, and meditation. One who is of the nature of the Madhava-masa, the month of Madhava (April-May) can also be the suggestion in this term. Vaishakha (April-May) is considered as the most auspicious time of the year for the worship of Vishnu by all Vaishnavites.

(169) Atindriyo: One who is not knowable by the senses.

One who is beyond the sense-organs not only in the sense, that the sense-organs cannot perceive Him as their ‘object’ but also in the sense that He is other than the sense-organs and their functions. Lending to them, all their very vitality, is His mere presence! He is the very ‘subject’ in the perceiver, and, therefore, the instruments of perceptions, emotions, and thoughts cannot experience Him: this Source of All-life is Maha Vishnu. Kathopanishad (3-15) says: “He is soundless, untouched, formless, immutable, so without taste, eternal, smell-less.

(170) Mahamayo: One who can cause illusion even over other great illusionists.

One who is the Supreme Master of all Maya. He is the very Substratum upon which all the plurality spring up and play their infinite enchantments, constantly basking in the Light of the Supreme Consciousness. Atman, the Self, is untouched by the play of Maya, and yet the Maya-play is sustained only by the exuberant warmth of His Divine presence. The Sun is the Master of all clouds, inasmuch as, in its presence, borrowing its heat, water by its own nature gets evaporated, and the water, vapour again, because of its own nature of a lesser density than the atmospheric air, rises to the higher altitudes and gathers there as clouds. It is, again, the nature of the atmosphere that at higher altitudes it is cooler and the water-vapour so cooled becomes water again, and due to the higher density of water it descends as rain. In this example the Sun can be called as the “Creator” of all clouds and the “Cause for the rams,” and consequently the sun is also the “Master of the Seasons.” And yet, the Sun is uncontaminated by all these phenomena that are happening in its presence.

In the same fashion the Infinite Reality, Vishnu, is indicated here as the Great Magician, who has the magic of Maya at His command. Krishna Himself confesses in the Gita: “Very difficult indeed it is to cross over My Maya” – (Gita Ch. 7 St. 14).

(171) Mahotsaho: One who is ever busy in the work of creation, sustentation and dissolution.

The Great Enthusiast; the Ever-Dynamic Accomplisher. The Powers of creation, of sustenance and of annihilation-in their totality is the world of birth and death that we live in. This wonderful world cannot be sustained without the endless enthusiasm of this Mighty Power. Looking at the ocean, through the waves, we come to recognise the ocean as the “Sleepless Agitator”; similarly, looking at Vishnu, “through the ephimeral kaleidoscopic changes in the patterns of life available to us in our experience today, we call Him as the “Dynamic accomplisher” (Mahotsahah). The term employed here, the Enthusiastic Accomplisher, is indeed one of the most appropriate names for Maha Vishnu.

(172) Mahabalah: The strongest among all who have strength.

One who has Supreme Strength. He, being Omnipotent, is the Source of all Strength that we see in each individual organism in life. His Vitality reflected in each of us, is our individual strength; naturally He is the Infinitely Strong, Mahabalah.

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Stanza::17::
Upendro vamanah pramshur amoghah suchir urjitah
Atindrah samgrahah sargo dhrutatma niyamo yamah ..17

(151) Upendro: One born as the younger brother of Indra.

The younger brother of Indra. In His Incarnation as Vamana, He was born to Aditi, who was the mother of Indra, and hence, the Lord is known as the “Younger brother of Indra”. In Sanskrit the prefix upa denotes ‘Above’ in the sense of ‘superior to’; therefore, Upendra may also mean “One who is superior to Indra”, the king of gods. Such an explanation we find in the Harivamsa (76-47).

Indra, the king of the sense-organs, is the mind and the Consciousness, which is the Self, is the One factor that dynamises the mind. Since life is that which controls even the mind, certainly It is superior to the mind and this Self is the Maha Vishnu.

(152) Vamanah: One who, in the form of Vamana (dwarf), went begging to Bali.

Of the ten great incarnations, the fifth one is Vamana; and the very name indicates ‘One who has a small body’. It was in the form of a child (vatuh =A child student in a Gurukul) that Vamana approached the divinely righteous Emperor Mahabali to beg of him a little land, of the length of his tiny three steps-and the Lord measured in His three steps all the three worlds and thus conquered Mahabali. He checked (Vamayati) the rising pride of possession in Bali, hence He, in that incarnation as a Vatu, is called Vamana.

The term Vamana also means ‘worshipful’: “Him, the Dwarf, sitting in the middle of the heart, all gods adore”, so we read in the Kathopanishad (5-3). However, here the emphasis should be upon the meaning “short statured” because of the contrast it makes with the following name.

(153) Pramshur: One of great height.

One whose body is vast is called Pramsur. Vamana, when He got the promise from the righteous King, and when He started measuring, the Lord took His Cosmic Form, and with each step measured the earth, the interspace, and the heaven. In Harivamsa (262-263) there is a beautiful description of the little Vamana growing into His Total Form. The rate of His expansion is described with reference to two fixed factors the Sun and the Moon. When He took the form, the Sun and the Moon were His eyes; as He measured the earth, they came to His bosom; as He was measuring the space, the Sun was at His navel and as He lifted His feet to measure the Heaven, the Sun and the Moon were just below His knees.

(154) Amoghah: One whose acts do not go in vain.

One whose activities are ever a fulfilment of some great purpose. Even insignificant actions, which, ordinarily, people would think are empty and purposeless, are never really so, when they spring from Him. Even when He punishes, it is only for inaugurating a greater evolutionary blessing.

(155) Suchir: One who purifies those who adore and praise Him.

One who is spotlessly ‘clean’, and therefore, Ever-Pure. Impurities in a substance are things other than itself; when dust is on the cloth, the cloth is impure, unclean. Since the Self, the Atman, is the Non- Dual Reality, having nothing other than Itself in It, Ever-pure alone must It always be. And Suchir is One who gives this purity to those who contemplate upon Him constantly.

(156) Urjitah: One of infinite strength.

One who has infinite strength and vitality. Wherever, in the organism, we meet with any strength and vitality they are all the strength and vitality of the Self. The Infinite Vishnu is the One All-Pervading Self, and therefore, He is the very springhead for all strength.

(157) Atindrah: One who is superior to Indra by His inherent attributes like omnipotence, omniscience etc.

One who is beyond Indra in knowledge, glory and strength. Since Indra represents the ‘mind-intellect’ equipment, Atman, the Self is denoted here as that which transcends the mind.

(158) Samgrahah: One who is of the subtle form of the universe to be created.

One who holds the entire world of beings-and-things together in an indissoluble embrace unto Himself. Just as the hub of a wheel holds the rim unto itself by its endless spokes, so too the Atman, the Self within, lends Its vitality to every cell in the body and to every thought in the inner-equipments.

In none can anything happen which is not a glory borrowed from Him. And, the Self, being the same everywhere, in all existence, in both the movables and immovables, gross and subtle -in the manifest as well as in the unmanifest – He certainly is the One who holds the world of phenomena unto Himself in a vast embrace of Love and Oneness.

(159) Sargah

One who has created out of Him- self the whole world. It therefore must also connote One, who has the whole created world as His own form, since the creation is His own manifestation as the Subtle and the Gross.

(160) Dhrutatma: One who is ever in His inherent form or nature, without the transformation involved in birth and death.

One who supports Himself by Himself. In the previous epithet Samgrahah, He was shown as the Cohesion of Love in the world of matter and energy, and in Sargah, He, as the One material and efficient cause of creation, was shown as also the very supporter of the manifested world. But who supports Him? He is Dhrutatma – He is established in Himself.

(161) Niyamo: One who appoints His creatures in particular stations.

The Appointing Authority: It is He, who orders all the mighty forces of nature and prescribes for each the Laws of their conduct, the ways of their behaviour and the methods of their functions. The Sun, Moon, Air, Waters, Dik-Palakas, Death etc. are all appointed and ordered by the Lord.

(162) Yamah: One who regulates all, remaining within them.

One who is the mighty Power that administers all the forces of Nature under His Law. Everything in nature strictly obeys ever all His Laws.

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Stanza::16::
Bhrajishnur-bhojanam bhokta sahishnur jagad-adhijah
Anagho vijayo jeta vishva-yonih punar-vasuh ..16

(141) Bhrajishnur: One who is pure luminosity.

Self-Effulgent Consciousness illumines everything; and it is not borrowing Its Light from any other source. “It is the Light of lights that illumines even darkness”-(Gita Ch. 13, St.18). And the Upanishad is equally vehement and declares: “There the sun has no light nor the stars nor these lightnings; how little then can this fire! By its Light alone all these are illumined.

(142) Bhojanam: Prakruti or Maya is called Bhojanam or what is enjoyed by the Lord.

The immediate meaning of the term is food, viz. eatables. In philosophy it has a wider implication and the term “food” cannotes the entire field-of-objects experienced or enjoyed by the sense-organs. The world-of-objects projected by the sense-organs, the inner psychological play and this world-of-matter constituting the field-of-plurality, all together is comprehended by the term Maya. Thus cathodox commentators reduce this term ‘Bhojanam’ to the contents and functions of Maya. Taittiriya Upanishad (2-7) says: “He is indeed the Essence (Rasa)”.

(143) Bhokta: As he, purusha, enjoys the prakruti, He is called the enjoyer or Bhokta.

The “Experiencer” Not only the world-of-objects is essentially nothing but the Spirit, Lord Vishnu, but even the very instruments-of -experiences and their ultimate joys and sorrows, are all illumined for us by the Lord- of-Lakshmi. The Pure Self, expressing through the gross, the subtle and the causal bodies, becomes the waker, dreamer and deep-sleeper, experiencing all happenings, good and bad, as the individuality in that living person. Consciousness, Purusha, identifying with and functioning through matter (Prakruti), comes to experience the endless modifications that are born out of Prakruti. The Self in Its Infinite nature is action less and yet in Maya seems to function and becomes the Enjoyer or Sufferer of the actions of matter.

(144) Sahishnur: As He suppresses Asuras like Kiranyaksha, He is Sahishnu.

One who is capable of patiently suffering, in his perfect detachment, all that is happening around, is a sahishnuh. Whatever happens to the reflections of the Sun, the Sun in the cosmos is unaffected by them, and with reference to his reflections we can call him a Sahishnuh, the Sun is a mere “witness” of his own endless reflections.

The term has also got two more meanings in Sanskrit as ‘Forgiver’ or ‘Conqueror’. Vishnu is one who forgives us readily all our trespasses, and conquers for us all the inimical forces in our inner personality.

(145) Jagad-adhijah: One who manifested as Hiranyagarbha by Himself at the beginning of creation.

One who had born (Jah) in the very beginning (Adi) of the world (Jagat) is called Jagadadijah. At the time of dissolution (Pralaya) when the entire gross and subtle bodies go to lie absorbed in the Total Causal-body, the world, in Pralaya, lies merged in Ishvara. Before the gross world-of-plurality emerges out there should be a condition of subtle manifestation of it in the form of thoughts. Thoughts constitute the mind-intellect; when the Infinite functions through this Total Mind-intellect, It is called as Hiranyagarba the womb of all objects, it is from the Hiranya garba-state, the manifestation of the gross world emerges out, when the lord comes to play as a Virat Atma. Maha Vishnu is the one who was born before the world of gross bodies, therefore it is indicated here that he is the “Womb-of all- objects” in the world, the Hiranyagarba-the very creator.

(146) Anagho: The sinless one.

Agham means sin (Papa), impurities (mala); and therefore, Anaghah means One who has no imperfections and who is not affected by the good and bad Vasanaas left over in the personality as a result of the wilful actions. He is the Uncontaminated (Aliptah) .The Light of Consciousness is the Illuminator of the mind, and so the peace of virtue or the agitations of the sin cannot affect the Illuminator -the Illuminator being always different from the illuminated. Chandogya Upanishad (8-1-5) says: “He is free from Sin”.

(147) Vijayo: One who has mastery over the whole universe by virtue of his six special excellences like omnipotence, omniscience etc. known as Bhagas.

“The Victorious”. One who realizes the Self can thereafter stand apart from the thraldom of matter, Victorious over the tyrannies of the flesh, feelings or facts. Thus, the Seat of Self is the Seat of Victory over matter. The Peace and harmony of the Self can never be assailed by the noisy hordes of the world of plurality. Vijaya is the name also of Arjuna and the Lord Himself says, “Among the Pandavas, I am Arjuna” – (Gita Ch. 10, St. 37).

(148) Jeta: One who is naturally victorious over beings, i.e. superior to all beings.

“Ever Successful”. In all undertakings He alone wins; One who never knows any defeat or failure. Upanishad says: “Truth alone wins, never falsehood”.

(149) Vishva-yonih: The source of the universe.

It can be interpreted in two ways as (a) He who is the Cause of the universe or (b) He who has the world as His Cause. The former is clear to those who have so far followed the commentary, and to them the latter may be a very confusing statement. From the standpoint of the Puranas, it is logical. The Self has manifested as the various Incarnations from time to time because of the condition of the world, and therefore, Visvam is the cause for His manifestations.

(150) Punar-vasuh: One who dwells again and again in the bodies as the Jivas.

One who comes to live again and again in various equipments of living organisms is Punarvasuh.

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Stanza::15::
Lokadhyakshah suradhyaksho dharmadhyakshah krutakrutah
Chaturatma chaturvyuhas chaturdamstras chatur-bhujah ..15

(133) Lokadhyakshah: He who witnesses the whole universe.

One who presides over all fields of experiences -all lokas. President is one who is responsible for the conduct of the assembly; he guides the discussion in a disciplined manner, and ultimately at the end of it all, he dissolves the meeting. All through the discussions he never interferes with the freedom of speech and action of the members, if they act within the agenda of the day. Similarly, the Lord presides over all the fields of activities, never interfering with the freedom of the individuals to act. “The Supreme Purusha in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord, and the Supreme Self.” From the Puranik standpoint the Lord in His Vaamana manifestation was installed as the king of the three worlds and, therefore, this name, say the Pauranikas.

(134) Suradhyaksho: One who is the overlord of the protecting Divinities of all regions.

The President of the Heavens to whom the Devas run for protection when they are threatened by their constant enemies -the Daityas and the Asuras. When in the Heaven of our bosom, the thought-angels are threatened by the negative tendencies and criminal purposes, He to whom the good in us surrender totally for sure protection and safety is Vishnu, the President within the bosom.

(135) Dharmadhyakshah: One who directly sees the merits (Dharma) and demerits (Adharma) of beings by bestowing their due rewards on all beings.

Presiding over the activities of the living organisms, Consciousness revels, illumining both the good and the evil therein. The One Sacred factor that constantly thus illumines all the nature and functions (Dharma) of the body, mind and intellect is the Dharmaa- dhyakshah, Lord Vishnu.

(136) Krutakrutah: One who is an effect in the form of the worlds and also a non-effect as their cause.

Kritam = that which is done = that which is manifested or created Akritam, therefore, is that which has not manifested or become. The former (Kritam) indicates all the “effects” manifested out of the Creator’s activities, and the latter (Akritam) is the “cause” from which no manifestation has yet emerged -it is still unmanifest. The Self, the Atman, is the ‘Post’ -in the ghost-in-the-post example -upon which the cause and the effect, the unmanifest and the manifest, like the “ghost” apparently come to play (Kritam = Vyaktam, A-Kritam = A-Vyaktam).

(137) Chaturatma: One who for the sake of creation, sustentation and dissolution assumes forms.

The Self is described as four-fold when we consider the Atman as the Glory (Vibhuti) of the Self. Thus, the Essential factors, with which alone the endless play of creation, sustenance and destruction can continue, are the glories of the Self (Aatma-Vibhuti). In Vishnu Purana, four distinct vibhuties of the Lord -when He functions as the creator, sustainers and destroyer -are found enumerated. From the standpoint of a Vedantik student, since in the Non-dual Reality there cannot be anything other than It- self, all the plays of the gross, the subtle and causal bodies, in the microcosm and in the macrocosm, are the glories (vibhuties) of the One Self. In the Absolute, in the Eternal, all these are transcended; these- the water, dreamer, deep-sleeper, the Turiya -are all Its Glories. The Possessor of these Glories is the One that transcends even “Turiya”; He is called as the Turiyatitah.

(138) Chaturvyuhas: One who adopts a fourfold manifestation.

One who manifests into the four mighty powers (Vyuha). The Truth, that plays thus Himself in these four levels having apparently created the world of experiences, is Vishnu, the All-Pervading. According to the Vaishnava literature, for the purpose of creation, Maha Vishnu Himself became four mighty powers (Vyuha) and they were called Vasudeva, Samkarshana, Pradyumna and Aniruddha. One who has Himself these four mighty powers, necessary for the conduct of plurality, is the Great Self, Maha Vishnu.

(139) Chatur-Damstras: One with four fangs in His Incarnation as Nisimha.

The canine teeth fully developed in the upper and the lower rows, as in the case of carnivorous animals, are called in Sanskrit as Damshtra. This is reminiscent of the Powerful Damshtra of the Lord when He took the form of Nara-Simha to protect Prahlada.

Also in the Puranas we find that the Great white Elephant of Indra, “ Airavata,” has four tusks -He whose glory is the four-tusked Airavata is Maha- Vishnu. To the student of the Upanishad, it is indeed very clear that these four ‘tusks’ or ‘teeth’ are nothing other than the four padas which Mandukya thunders -”Chatushpada”. The manifestation of the Might and Glory of the Supreme are the play of the waking, dream and deep-sleep conditions. With reference to these three, transcending them all, is the fourth plane-of-consciousness the Springboard for all these three. He, whose Glory are all these four grinding, crushing, fearful experiences of duality, is the One Non-dual Self, the Great Maha Vishnu.

(140) Chaturbhujah: One with four arms.

“One who has four hands”. It is famous that Maha Vishnu has four hands and they carry the Conch, the Discus, the Mace, and the Lotus. According to the Puranas, these four are used by the Lord in maintaining Dharma among mankind. The ‘Conch’ calls man to the righteous path that directly leads to Peace and Perfection, the Divine Vishnupada. Very many of us in the enchantment of the immediate sense-joys refuse to listen to the small inner voice of conscience, the sound of the Panchajanya-conch, and so He wields the ‘Mace’ and we come to suffer small calamities and tragic jerks in our smooth existence -communal, social or national. If still the individual is not listening to the call of the ‘Conch’, the wheel-of-time, Chakra annihilates the entire. The call and the punishment are all only to take man towards his Ultimate Goal, represented by the “Lotus” in His hand.

Subjectively Vishnu is the Self within, who manifests as the four-armed ‘subtle-body’ to serve as the Eesa of the gross physical structure, in all its actions and protect it with existence. The “Subtle-body” as the inner-equipment (Antah-Karana) functions as four mighty powers -mind, intellect, chit and ego. Chit is the ‘Lotus’, intellect is the ‘Conch’, ego is the ‘Mace’, and mind is the ‘Discus’. All these four are wielded by the One Infinite Blue-bodied Narayana, clothed in His ‘yellow garb’, manifesting to maintain and sustain the world of good and evil. Since the Self functions thus in a four-fold pattern, Vishnu has the appellation, “the four-armed Lord.”

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Stanza::14::
Sarvagah sarva-vid-bhanur vishvaksheno janardanah
Vedo vedavid avyango vedango vedavit kavih ..14

(123) Sarvagah: One who pervades everything, being of the nature of their material cause.

“He who has gone everywhere”, meaning “One who pervades everything”. The cause pervades its effect: gold in all ornaments; ocean in all waves; cotton in all cloth. The Infinite Consciousness Itself expresses as both world-of-matter (Kshetra) and the Knower-of-the-field (Kshetrajna). Vishnu, the Infinite is beyond these two (Uttamah Purushah) in whom there is no expression of matter and, there- fore, no ‘Knower’-hood. He is the All-Pervading Self, Maha Vishnu.

(124) Sarva-vid-bhanur: One who is omniscient and illumines everything.

One who is All- Knowing (Sarvavit) and Effulgent (Bhanuh) .The Light of Consciousness is the “Light that illumines all lights” and it is again Consciousness that “illumines even darkness” – (Gita Ch.13, St.17. In the Mundaka Upanishad (4.10) also we read: “By its Light alone it illumines all other experiences.” Sarvavit-Bhaanuh is one term: meaning that all Knowing Effulgent Consciousness.

(125) Vishvaksheno: He before whom all Asura armies get scattered.

He, while facing whom, even the mighty army of the gods retreat and scatter away, is called as Vishvaksenah. He is the Almighty and All-Powerful, and no army can stand against Him.

(126) Janardanah: One who inflicts suffering on evil men.

The term Ardayati is a verb meaning both ‘giving sorrow’ or ‘giving joy’. Thus, One who gives sorrow and disaster to the vicious, and who blesses with joy and peace to the good people is called Janardanah.

(127) Vedah: He who is of the form of the Veda.

The term Veda comes from the root vid: ‘to know’. Since Veda gives knowledge, the Lord is termed as Vedah, in the sense, that He is the One who gives the Knowledge of the Reality, because He is the very Reality.

In Mahabharata, Vyasa says: “Krishna alone is All-Vedas, All-sciences, All-techniques and All-dedicated Actions”. (Gita Ch. 10, St.2).

Lord says: “Out of mere compassion for them, I, abiding in their Self, destroy the darkness born of ignorance, by the luminous lamp of wisdom”.

(128) Vedavid: One who knows the Veda and its meaning.

‘One who knows the Veda’. The Lord alone is the One Experience without which the Vedas cannot be fully realized. The surest and the most exhaustive commentary of the Vedas is to be found only in a stilled mind, which is in communion with Vishnu, the Supreme Reality. (Gita Ch. 15, St. 15) says, “I am the author of the Vedanta, as well as the Knower of the Vedas.”

(129) Avyango: One who is self-fulfilled by knowledge and other great attributes and is free from every defect.

He who has no imperfections (Vyanga) anywhere in him- The All-Perfect. The term Vyanga also means person, and so A vyanga means One who cannot be known by anyone in any ‘personal-form’. Gita plainly says “This great Reality is Imperceptible, Unthinkable, without any modifications”. – (Gita. Ch. 2, St. 25).

(130) Vedango: He to whom the Vedas stand as organs.

One whose very limbs are the Vedas. In Kenopanishad in the closing stanzas, the teacher insists that all Knowledges are Its limbs.

(131) Vedavit: One who knows all the Vedas.

One who contemplates upon the Veda is Vedavit’: (Vedam Vicharayati=Vedavit). Mere word meaning cannot give us the true concept of the subtle theme discussed in the Vedas. Continuous reflection upon their declarations alone can reach us to the peaks of their imports. In the Gita, Bhagavan Himself declares that He is not only the very Revealer of Vedas but He is at once the Knower of the Veda – (Gita Ch. 15, St. 15).

It is absolutely necessary that the student of the Vedas should try to understand the meaning of their declaration. To repeat the mantras parrot-like is not of any consequence: ‘He who has studied the Vedas but has not understood the meaning, but carries a load, as the ‘road-rest’ on the roadside.’ Thus He who constantly reflects upon the Veda, and naturally lives up to it, is the Great Lord.

(132) Kavih: One who sees everything.

The term Kavi in the Vedas means the ‘Seer’. One who experiences something more than the ordinary is called a Kavi. In the Isavasyopanishad (8) we read: -“The Seer, the Intelligent….” In the Brihadaranyaka Upanishad (5-7-23) we read: “There is no Seer except Him.”

In the Glory of the Lord, He confesses, in the Gita, “among the Poets, I am Usanas, Sukra-Aacharya”

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