Stanza::9::
Ishvaro vikrami dhanvi medhavi vikramah kramah
Anuttamo duradharsah krutajnah krutiratmavan ..9

(74) Ishvaro: The Omnipotent Being.

One who is Omnipotent, and so has all powers in Him to the full. The manifested powers of Life express themselves in every intelligent man as the power of action in the body (Kriya Shakti), the power of desire in the mind (Ichha Shakti) and the power of knowledge in the intellect (Jnana Shakti). All these three powers are manifestations of Him, and since He is the One everywhere, He is the total mighty power-the Great Vishnu.

(75) Vikrami: The courageous One.

One full of prowess (Vikram), courage, daring. Or, it can be One who has “Special footsteps”. This term commemorates how the Lord, as Vamana, measured with His tiny three steps all the three worlds.

(76) Dhanvi: One armed with bow.

Lord Vishnu’s Divine Bow is called ‘Sarnga’ and it is described as the mightiest among the weapons. One who is having this Mighty Bow at all times is Dhanvi. It can also remind us of His incarnation as Shri Ramachandraji, when, in order to protect the world from the mighty Rakshasas of Lanka, He had to dedicate a substantial part of His life almost constantly wielding his bow: hence Sri Rama came to be known as Dhanushpaani; in His attitude of protection He is known as Kodandarama. Thus, the term Dhanvi, the Wielder of the bow, is quite appropriate for Vishnu. “I am Sri Rama among the Wielders of the bow” – (Gita Ch.l0, St. 31).

(77) Medhavi: He who has great intelligence capable of grasping all texts.

Supremely intelligent; One who is capable of understanding everything. One who has the capacity to comprehend intellectually all that is happening around is called Medhavi. Since Consciousness is the One Light in all living creatures, which illumines all intellects, and since Vishnu is this Infinite Consciousness, He is the One Knower, knowing all things, at all times, at once. Hence Sarashwati, the Goddess of Learning and Knowledge is described as the very tongue of Vishnu.

(78) Vikramah: He who crosses (Karmana) i.e. transcends samsara. Or one who has Vih, bird i.e. Garuda as His mount.

While describing the term Vikrami (75) we had already explained the meaning contents of Vikram, and thus Vikram is an appellation that had come to Vishnu as a result of His Supernatural Act of measuring the universe with three steps.

Also, Vi means the “king-of-birds”, the white-necked eagle; Krama means steps and, therefore, ‘movement or travel’. In this sense Vikram can mean: “One who rides on the white-eagle (mind) is Vishnu”-who is described as having Garuda for His vehicle (Vahanam).

(79) Kramah: Vishnu is called Kramah, because He is the cause of Kramana or crossing of the ocean of samsara by devotees, or because from Him all Krama or manifestation of the universe, has taken place.

He who is All-Pervading is Kramah. Because of His All-Pervasiveness, the Infinite is called as Vishnu. That which goes beyond the frontiers of the known is the Supreme, and, therefore, in the description of Him, who has manifested as the Cosmos, we have in Purushasukta an indication that He not only pervades all that is known but “extends even beyond by ten digits” (Atyatishthat Dasangulam).

(80) Anuttamo: He than whom there is none greater.

One who is ‘incomparably Great’ in glory-Anuttamo. In the Sanskrit construction of the word, it means something more than what we have said; it means: ‘He is one, beyond whom there exists none who is greater than He (unexcelled). The Upanishad itself describes Him: In Gita (XI-43) we read: “For Thy equal exists not, whence another superior to Thee?” In Sri Narayana Upanishad (12) we again read, “There is nothing above or below, equal to Him”.

(81) Duradharshah: One whom none (Asuras) can overcome.

One who cannot be attacked, stormed or beleaguered successfully. In short, He is All-Powerful. In the Puranas, we find Daityas and Asuras and others, mighty and powerful ones, become themselves helpless victims of His Power and come under His sway. To one who has realized the Infinite, the lower nature of the mind (Daityas) and the enchantments of the senses (Rakshasas) , are all helpless to overwhelm Him. “Rasopyasya Param Drishtva Nivartate” – (Gita Ch. 2, St. 59).

(82) Kritajnah: One who knows everything about what has been done (Kruta) by Jivas. Also one who is pleased even with those who offer such simple offerings as leaves, flowers, fruits and water.

He who knows all that is done by all: the One Knower who knows all physical activities, all emotional feelings, and all intellectual thoughts and motives. He illumines them all, in all, at all times. Hence He is called Kritajna. Vishnu is the One who knows clearly the exact depth of sincerity, the true ardency of devotion, the real amount of purity in the bosom of all his devotees, and, accordingly, brings joy and bliss to their hearts.

(83) Krutir: The word means what is achieved through all human efforts or works.

The One, who is the very dynamism behind all activities. He is the Inevitability behind the result of actions. He is called Krutir because it is He who visits to bless the good and to punish the evil; in short; He is the One who rewards all our actions.

(84) Atmavan: One established in his own greatness i.e. requiring no other support than Himself.

One who is the Self in all beings. In the Chandogya Upanishad (7.24.1) when the disciple asks, “Where does the Lord, the Infinite, stand established?” the Shruti answers, “In Its own glory established ever is the Self”-(Sve Mahimni Pratishthitah).

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Stanza::8::
Isanah pranadah prano jyeshthah sreshthah prajapatih
Hiranyagarbho bhugarbho madhavo madhusudanah .. 8

(64) Isanah: He who controls and regulates everything.

“The Controller of all the five Great Elements”. When this term is used, Ishvara becomes the Administrator of His own Law in the phenomenal world of plurality. The executive function of His Infinite Will, when manifested through Him, the Lord. Ishvara, is said to function as Isanah. Or, the term can also mean One who is the Supreme Ishvara -the Parameshvara.

(65) Pranadah: One who bestows or activates the Prana, the vital energy.

One who gives (Dadaati) the Pranas to all. The term Pranas used in philosophy indicated “all manifestations of Life in a living body”. The Source of Life from which all dynamic activities in the living organisms of the world flow out, meaning, That from which all activities emerge out is Pranadah.

Taittiriya Upanishad (2- 7) exclaims: “Who could then live. who could breath” if He be not every- where.”

(66) Prano: The Supreme Being.

That which sustains is Prana and that which has got Prana functioning in it is called a Prani. Since the Lord is termed as this very same Prana, it means by its suggestion that He is One who ever lives. The Immortal and the Eternal is Prano.

The term can also mean that which gives Life-impulse even to the air; the capacity to sustain life in the atmosphere flows from Him alone.

In the Kenopanishad we read the Supreme ‘Defined’ as the “Prana of Pranas” (Praanasya Prano).

(67) Jyeshthah: The eldest of all; for there is nothing before Him.

Older than all. The Infinite is That which was even before the very concept of space (Akasha) came into existence. The term is the superlative degree of the Aged. In short, the import of this term is the same as the more familiar term used in our shashtras, the Ancient (Sanatanah).

(68) Sreshthah: One deserving the highest praise.

The most Glorious One: Here again it is the superlative degree of glorious, Shreyah.

(69) Prajapatih: The master of all living beings, because He is Ishvara.

The Lord (Pati) of all living creatures (Prajah) .The term Prajas means ‘Children’. Therefore Prajapati means the Great Father, to whom all beings in the living kingdom are His own children, In this sense, the term connotes One, who, as the Creator, creates all creatures

(70) Hiranyagarbho: One who is Atman of even Brahma the creator.

One who dwells in the womb (Garbha) of the world (Hiranya). The Upanishad declares: “All these are in-dwelt by the Lord.” The “Golden Universe” is an idiom in Sanskrit where ‘gold’ means “objects of fulfilment and joy”. One who dwells in them all is Hiranyagarbhah. The term can also mean as He who, having become first the Creator, has come to he considered as the womb of all objects.

(71) Bhugarbho: One who has got the world within Himself.

One who is the very womb of the world (Bhuh) The One from whom the world has emerged out. In the Cosmic Form of the Lord, this world occupies an insignificant though sacred portion, just as the foetus in the womb, constantly and lovingly nurtured and nourished by the very Essence in the mother. Or, Bhuh = the earth: the divine consort of Hari: Garbha = Protector.

(72) Madhavo: The Consort of Ma or Mahalakshmi or one who is fit to be known through Madhu-Vidya.

The Lord of Maya, Spouse of Mahalakshmi. Or, the term can signify the One who is ultimately experienced through a diligent practice of “Madhu technique”: the very famous Madhu Vidyaa of the Chandogya Upanishad. The term Madhavah can also mean One who is the Silent (Mauni); who is ever the Non-interfering Observer, the Silent Witness of the physical, mental and intellectual activities in the realm of change. To put it in one word, He is the One whom the seeker experiences when he has stilled his mind which has been purified by Yoga practices.

(73) Madhusudanah: The destroyer of the demon Madhu.

One who destroyed the great demon Madhu. The story of Vishnu destroying these two demons, Madhu and Kaitabha, is a story of secret suggestions in Mahabharata. Madhu also means in Veda (Madhu=honey) as the fruits of actions (Karma-phala). Actions leave impressions and these sensuous Vaasanaas are destroyed by meditations on the Reality and so the Supreme gathers to Itself the name Madhusudanah: “the Destroyer of Vaasanaas.”

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Stanza::7::
Agrahyah sasvatah krishno lohitakshah pratardanah
Prabhutas-trikakubdhama pavitram mangalam param ..7

(55) Agrahyah: One who cannot be grasped by the organs or knowledge or conceived by the mind.

That which cannot (“a”) be perceived (“grahyah”) through the play of the sense organs; in short, that which is not an ‘object’ of perception, but which is the very ‘subject’-who is the Perceiver in all that is perceived.

The ‘subject’ can never become the ‘object’, and hence Truth is something that the sense organs cannot apprehend, as they do any other sense-objects. He is the one ‘subject’ ever-perceiving all objects, through all sense-organs of all living creatures, everywhere, at all times.

The Lord is the ‘subject’, not only in the sense organs, but He is the “feeler” in the mind and the “thinker” in the intellect.

And thus the sense organs cannot perceive It, nor the mind feel It, nor the intellect apprehend It; says the Upanishad, “That from which words retire unapproached along with the mind” is the Supreme. Hence He is Agrahya-Imperceptible and Incomprehensible.

Kenopanishad is very clear and emphatic: “That which the eyes cannot perceive, but because of which eyes are perceiving, understand That to be Brahman (Maha Vishnu) and not that which you here worship.”

(56) Sasvatah: One who exists at all times.

That which remains at all times the same is the Permanent, That which is permanent, should remain Changeless in all the three periods of time. In short, He is unconditioned by time. The Supreme Consciousness Itself is the very Illuminator of Time, and the Illuminator can never be affected by what It illumines. This changeless reality is Vishnu.

(57) Krishno: The existence-Knowledge-Bliss.

The word Krishna means in Sanskrit ‘the dark’. The Truth that is intellectually appreciated, but spiritually not apprehended, is considered as ‘veiled behind some darkness’.

The root Krish means Existence (Sat) and na means Bliss (Aananda). So says Vyasa in Mahabharata, Udyoga Parva 70, 5. Therefore Krishna (Krish+na) means Existence- Bliss (Sat-Aananda). Thus, the very name divine, ‘Krishna’, represents the Supreme Paramatma.

Or, because of His dark-blue complexion He is called as Krishna. Mahabharata Shanti Parva 343 says, “As My colour is dark-blue, I am called Krishna, O Arjuna.”

In Mahabharata, we find Krishna explaining Himself to Arjuna ‘when the earth becomes shelled in by its hard crux I shall turn myself into an iron plough-share and shall plough the earth.

Apart from the above meaning Krishna also means the Enchanter of all His devotees (Akarshana). Truth is One which irresistibly attracts everybody towards Itself. Commentators have interpreted this significance in a more attractive context. They conclude that Krishna means One who sweeps away the sins in the heart of those who meditate upon Him.

Truth has got a magnetism to attract to itself all the ego and ego-centric passions of the individual. In this sense viewed, we need not consider Krishna as a deity of the farmyard in the agricultural estates. The Lord ploughs the hard stupidities in us and prepares the heart-field, weeding out all the poisonous growths of sin, and cultivates therein-pure Bliss which is of the nature of Reality.

(58) Lihitakshah: One whose eyes are tinged red.

Red-eyed. Very often we find descriptions in the Puranas, where the Lord is explained as having eyes like the red-lotus (Hibiscus). Generally the ruddy eyes represent anger and the incarnations are taken for the purpose of destroying the evil and so His anger is towards the evil-minded materialists who live ignoring the higher values of life.

(59) Pra-tarda-nah: Destroyer of all at the time of cosmic dissolution.

The root Tarda means “destruction” and with the prefix Pro the root (Pra-tarda) means “supreme destruction”. One who does this total destruction (Pratardanah) is the Lord in the form of Rudra at the time of the great dissolution (Pralaya).

(60) Prabhutas: Great because of unique qualities like omnipotence, omniscience etc.

The term means ‘born full’ or ‘ever-full’. He is ever-full and perfect in His Essential Nature, as the Transcendental Reality, or even when He manifests in the form of His various incarnations. Especially in His chief and glorious incarnation as Lord Krishna, He proved Himself to be ever full with His Omni potency and Omni sciency.

(61) Tri-kakub-dhama: He who is the support (dharma) of the three regions above, below and in the middle.

One who is the very foundation or support (Dhama) of the three (“tri”) quarters (Kakubh). We find this is generally commented upon and described as “all quarters, in the three realms above, below and middle.” Viewing this from the platform of Vedanta, He must be considered by us as the three Planes-of -Consciousness-the waking (Jagrat), the dream (Swapna) and the deep-sleep (Sushupti) conditions. The fourth Plane-of-Consciousness (Turiya) is the Substratum for all the other three planes.

(62) Pavitram: That which purifies everything.

One who gives purity to the heart. To the seekers who are meditating upon Him, He gives inner purity, and hence He is known as Pavitram.

Or, the term Pavi means; the weapon vajra (thunderbolt). One who saves (“tram”) his devotees from the thunderbolt of lndra is Pavitram. This can also be interpreted as the “Giridhara” episode where the lord saves his devotees from Indra’s wrath.

The thunderbolt is described as an instrument made out of the bone of sage Dadhichi. Indra is the Lord of the lndriyas. In Vedanta Indra signifies the mind. Mind’s cross purposes, confusions, intellectual compromises and the consequent self- cancellation of our mental powers (Sankalpa-Vikalpa) can be the great thunderbolt of the mind with which Indra (mind) can destroy in no time all the acquired tapas of the Sadhaka. Deep devotion, ardent meditation and firm faith in the Lord Vishnu save the Sadhaka from all such mental storms and, therefore, the Lord acquires the significant name Pavitram.

(63) Mangalam Param: Supremely auspicious.

Mangalam is that which not only removes the dark pains of evil, but brings the bright joys of merit. Param Mangalam is Supreme Mangalam, and It can be none other than He, by whose mere remembrance all inauspiciousness gets lifted up and all Auspiciousness comes to flood our hearts The Upanishad declares. “May That Brahman-who removes all inauspiciousness in man and gives man all auspiciousness, by a mere remembrance of Him -give us all auspiciousness.

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