Stanza::23::
Gurur gurutamo dhama satyah satya-parakramah
Nimisho animishah sragvi vachaspatir udaradhih ..23

(209) Gurur: One who is the teacher of all forms of knowledge.
The teacher, who initiates seekers into the secrets of the sacred scriptures is called the Guru. Since the Lord, the infinite alone, is the very author and knower of the Vedas, He is the Teacher in all spiritual study. Atman being the Light, that illumines the knowledge in the teacher, his very capacity to speak and the very ability in the student to hear, understand and apprehend this great Truth, He alone is the Teacher wherever there is any transference of knowledge.

(210) Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.
The Greatest Teacher; One who had inspired with knowledge and initiated the very Creator Brahmaaji into the knowledge of the four Vedas. The creative mind of the very first Spiritual Master must have received this experience of the Transcendental, initiated by none other than the Supreme Itself. Later on, the Man of Realization might come to help other seekers, and to that extent the following generations of disciples, can, no doubt, psychologically believe that the teacher guided them to Truth. But, in fact for all times to come, the final experience of the theme of the Vedas is arrived at only through the final revelation, which has nothing to do with the teacher or the text. Svetaasvatara Upanishad (6-18) says, “He who first Created the Creator (Brahma) and imparted him the Vedas.”

The Guru and the scripture, devotion to God, meditation, moral conduct and the religious discipline are all necessary, in as much as, they prepare the bosom of the seeker for the dawn of realization. But the final unveiling is done by the Infinite alone, and hence, Vishnu, the Self, is the best among the Gurus. Heaviness is called by the same term (Gurutvam), and in this sense the Lord is Indicated here as “that which is heavier than the heaviest.

(211) Dhama: It means brilliance.
The Goal; the Sacred destination of a pilgrimage. The Supreme is the Param-Dhama, the ‘Supreme Destination’, having reached which, there is nothing more to reach beyond. This Absolute State of Perfection is called the “Peak” (Dhama). The Sanskrit term Dhama also means “Effulgence” (Tejas); the Pure Consciousness as the illuminator of all experiences is considered and glorified as the Light of all Lights etc.

(212) Satyah: One who is embodied as virtue of truth specially.
One who is Himself the Truth. The difference from the general connotation, we have for the term “That which remains without a change in the past, present and future” is called Sat yam. “Truth, Knowledge, Infinite is Brahman”, thunder the scriptures. Brihad Upanishad (4-1-20) says, “The Pranas are the truth, and He is the Truth of them.”

(213) Satya-parakamah: One of unfailing valour.
Dynamic Truth. Passive truthfulness is the harbour of the fools, the dark den of the cowards; although it is any day better than suicidal un- truth and criminal dishonesty. The Lord, the Infinite is not only Himself the Truth but He is Dynamic in insisting that “Truth shall prevail, not untruth”. Not only gravity is a law of nature, itself ever truthful, but it insists that none shall escape its influence or disobey sway. So too, the Infinite Law of Harmony and Love is an Inevitable Truth persisting with insistence in life. The Lord is therefore indicated by the term “ Satyaparaakramah”.

(214) Nimisho or Nimishah: One whose eye-lids are closed in Yoga-nidra.
The condition of “the eyelids closed” is called Nimishah; the unwinking is called Animishah. When the eyes are open, the mind is extrovert; the condition of mental introvertedness is expressed in an unconscious closing of the eyes. When a man is deeply thinking, remembering, contemplating, we find him naturally closing his eyes.

In a state of intense contemplation, when the intellect is turned away from the objects-of-experiences, the bosom experiences the One Divine “Subject” both within and without. The Lord is described here as “with eyes closed”, only to indicate that He is ever rooted in Himself; from Him viewed, there exists nothing other than Himself to constitute the world- of-objects.

(215) Animishah: One who is ever awake.
One who remains unwinking. Whenever we wink both the eyelids close together and what we are seeing is at least technically veiled from the seer in the eye. The Supreme is indicated here by the term “unwinking”, in the sense that, the consciousness is Ever-Knowing. In Shankara’s words, in Chandogya Bhashya, “there is no cession of knowing in the knower”.

(216) Sragvi: One who has on Him the necklace called Vaijayanti, which is strung with the subtle aspects of the five elements.
A garland is called Srak and, therefore, the term means One who is constantly wearing a garland of undecaying flowers. The famous garland of Vishnu is called Vaijayantee.

(217) Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.
Udaaradheeh -Vaachaspati is a term given to One who is eloquent in cham” pioning the Supreme law of life; and Dheeh means the power of intelligence; and Udaaradheeh one who has a “Large- hearted intelligence”, One who is not puritanical in his view points. God is not only the Declarer of the Law but He has a large-hearted tolerance to appreciate the weakness of the devotee’s heart, suffering under the delusion of Maya, and hence, has a great sympathy for the weakness in us This is expressed in God’s Infinite kindness towards sinners in general.

The laws of spiritual living can be disobeyed for a long time without any tyrannical onslaught, unlike the law of physical nature, which is blind and uncompromising. Fire knows no mercy. But Narayana, the Great Vishnu, is kind and considerate the while He expresses the Truth of Life eloquently at all times around us. In His Large-heartedness, He has enough paternal kindness to overlook our trespasses.

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Stanza::22::
Amrutyuh sarva-druk simhah sandhata sandhiman sthirah
Ajo durmarshanah shasta vishrutatma surariha ..22

(198) Amrutyuh: One who is without death or its cause.
One who knows no decay Birth, growth, decay, disease and death, are the five great modifications through which every finite objects must necessarily pass. Everything born must perish. The one who has no birth has no death. The waves die but not the ocean. That which is Changeless in the changing whirls of matter is the Infinite Vishnu. In the Bhagvad Gita, the Lord is emphatic: “He who sees the Changeless amidst the changing names and forms, He alone sees the meaning and purpose of life.”

(199) Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.
The seer and knower of everything. The Consciousness that illumines all motives and intentions -and the manifested activities that spring from them -in each individual, at all times, is necessarily the Witness of all, the Seer of everything, Maha Vishnu.

(200) Simhah: One who does Himsa or destruction.
One who destroys. The Law be- hind all destruction and change in the Maya is the Mighty Lord. On transcending the Vehicles of the body, mind and intellect, at a time when all experiences of perceptions, emotions and thoughts are annihilated from us, the Experience left over is the Supreme. And in the Non-dual Supreme, there cannot be any object other than itself. Therefore, that “State” is called as the Total Destroyer. The State of Waking is the “destroyer” of the dream-world; the State of Sleep is the “destroyer” of the waking and the dream; the State of God Consciousness is the total “ Annihilator” of all the known three planes of Consciousness. He is Simhah -a word that has been formed by the mutual transposition of the letters in Himsaa.

Even taking its obvious superficial meaning Vishnu is a Lion in our bosom, in as much as, He is the king of the forest of Samsara: at the roar of Narayana all the animal-passions flee from the jungles of the mind. In the Gita while describing His own Glory, the Lord says, “Among the animals, I am the King of animals, Lion.” -Gita Ch. 10, St. 30.

(201) Sandhata: One who unites the Jivas with the fruits of their actions.
The Co-relator, the Regulator, the One who co-relates the actions and their fruits. In fact, the fruit of an action is nothing other than the action itself; the action itself presents as its fruit in a different period of time, maturing under its own Law. This Great Law is the Lord, whom the devotee accepts as “The Giver of all fruits of action”.

(202) Sandhiman: One who is Himself the enjoyer of the fruits of actions.
The structural engineering of individuality is the mightiest of phenomenon available in nature. The Supreme is the Law and the Law-giver; and the Light of Consciousness functioning in the mind and intellect Itself is the individuality (Jeeva), that comes to suffer the good and bad results of the actions. Thus not only that it is He, who is the Giver of the results but It is He, again, Who is the enjoyer or the sufferer of the results. Hence He is called as the One who is apparently conditioned by the actions that emanate from Him, Sandhimaan, enjoyer (conditioned). In fact, He is the One presiding over and illumining all actions; the very Law of reaction Itself; the ensuing experience in all actions of all people, at all times. From the standpoint of our existence, with reference to our individual existence, the Divinity in us, for all appearances, seems to be conditioned; this Sandhiman, the Jeeva in His own Pristine Purity is Maha Vishnu.

(203) Sthirah: One who is always of the same nature.
Firm, consistent. One who is ever consistent in His nature and One who remains changeless, at all times.

(204) Ajo or Ajah: The root `Aj’ has got as meanings both `go’ and `throw’. So the name means One who goes into the hearts of devotees or One who throws the evil Asuras to a distance, i.e. destroys them. Unborn.
Ajo is also a term denoting the Creator, Brahmaaji; He who, in the form of Hiranyagarba, apparently creates the delusory world of plurality is Vishnu.

(205) Durmarshanah: One whose might the Asuras cannot bear.
One who cannot be attacked and vanquished. In the long run, everyone in his own maturity will have to come and accept and walk the path of Vishnu -He is the final Goal. In the lesser levels of evolution, the animal-man may deny himself the peace and joy of living the spiritual values, and deluded by the senses and enchanted by the flesh, he may live a life of sense-joys and temporary fulfilments. But soon enough irresistibly he will be seeking the “feet” of Vishnu for real happiness and true achievement. His also is the final victory and one can stand apart from Him in a victory over him.

(206) Shasta: One who instructs and directs all through the scriptures.
One who rules over the universe, Not only that He is the Administrator of the laws of the Phenomenon but also He is the Saastaa. He is the One who, through Shashtra, with firm hand, instructs and guides us through the righteous path, drives us along steadily to progress in cultural beauty and finally reaches us at the Great Goal of all evolutions: the Seat of Vishnu.

(207) Vishrutatma: One who is specially known through signifying terms like Truth, Knowledge etc.
The famous term Atma, famous in all the Vedas, is Vishnu. This term clearly shows that all the thousand terms, used herein, though can be considered for the Saguna worship of Vishnu, represent nothing other than the Pure Self, which is the famous theme of the Hindu Scriptures. Through hundreds of suggestive definitions, this Great Self has been successfully pointed out through declarations of Its Transcendental Nature and through statements of negation indicating what He is not.

(208) Surariha: One who destroys the enemies of Suras or Devas. Sura=“God of the Heaven”, Ari=“enemies”, Ha=“destroyer”.
The Supreme is the Destroyer of the enemies of the gods. The sensuous claims of the flesh, the mild assertions of the ego, the nocturnal devils of i desires and passions, are the common enemies of the higher mind aspiring to evolve. When invoked with true devotion, He who drives away and destroys the inimical negative tendencies, and helps the devotee to master himself, is Surariha, Sri Narayana.

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