Stanza::31::
Amrtamshu dbhavo bhanuh shashabinduh sureshvarah
Aushadham jagatah setuh satya-dharma-prarakramah ..31

(283) Amrtamshu dbhavo: The Paramatman from whom Amrutamshu or the Moon originated at the time of the churning of the Milk-ocean.
The moon who has consoling rays that gives the essential food value (Rasa) to the plants and fruits is called in Sanskrit as Amritaamsuh. In the Puranas it is described that the moon was first born from the milky-ocean during its churning. Since Vishnu is described as ever reposing upon His Ananta-bed in Ksheerasaagara, the Lord is Himself termed here as the Begetter of the Moon. Subjectively Moon (Mati) is the Presiding Deity of the intellect, and the discriminating intellect itself arose when our bosom started churning the heart by the two forces, the positive -the good (Deva) -and the negative -Vicious (Asuras). If the Sun is the Presiding Deity of energy, moon represents the world of matter, and the very source from which the world-of-matter, Kshetra, has risen is Amritaam- soodbhavah.

(284) Bhanuh: One who shines.
Self-Effulgent; One who expresses Himself for the blessing of the world in the form of the Sun and presides over the entire solar system.

(285) Shashabinduh: The word means one who has the mark of the hare, that is the Moon.
The patch in the moon looks like the silhouette of a rabbit for the naked eye; that which has a “beauty-spot” (Bindu) in the shape of a rabbit (Sasa) is called Sasabindu -the moon. Since the Lord is the Nourisher of all and He is Himself the entire world of matter, He Himself is the Moon “that nourishes with essence all plant kingdom”.

(286) Sureshvarah: One who is the Lord of all Devas and those who do good.
Sura means Deva and so the term indicates “the God of all gods”. The word Sura also can be dissolved to mean Giver (Ra) of Plenty (Su); Sura therefore stands for a person of extreme charity .The Lord, Ishvara, who prompts and fulfils the loving kindness of all charitable men is Suresvarah, Lord Vishnu.

(287) Aushadham: One who is the Aushadha or medicine for the great disease of Samsara.
Medicine. Narayana is the Divine Medicine for the immediate cure for all the burning sorrows of Samsara. Even to consider it more directly as the specific cure for all bodily ailments is not necessarily wrong, for ailments of the body are caused by mental disintegration, and when the inner man has surrendered in devotion to Him, Lord Narayana indeed becomes a specific cure for even all the physical diseases of His devotees.

(288) Jagatah setuh: One who is the aid to go across the ocean of Samsara.
A reclamation bund thrown across waters connecting distant islands to the main land is called Setu. Sri Ramachandraji built one and reached Lanka. The term Jagatassetuh, therefore, implies that the Lord is Himself the Bridge over which one can safely cross over the realm of egocentric imperfections and reach the joyous realms of the Infinite Perfection.

(289) Satya-dharma-parakramah: One whose excellences like righteousness, omniscience, puissance, etc. are all true.
One who champions heroically for Truth (Satya) and Righteousness (Dharma). It can also imply as One who has Truthfulness (Sat yam), Righteousness (Dharma) and Heroism (Parakramah) .In short, Lord is One, who fights constantly against the false and the unrighteous to establish Truth and Purity.

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Stanza::30::
Ojas tejo dyuti-dharah prakashatma pratapanah
Vruddhah spahstaksharo mantras chandramshur bhaskaradyutih ..30

(275) Ojas tejo duti-dharah: Ojas means inherent vitality. Tejas means puissance and such qualities. Dyuti means radiance. So the word means one who possesses all these qualities.
One who is the possessor (Dharah) of Perfect physical virility (Ojas), all brilliancy (Tejas) and every beauty (dyuti). These three terms indicate perfection at three different levels of personality known to us at present. Ojas is glowing health (physical) due to perfect balance in the constituents (Tattvas) of the healthy body. This virility in us when conserved, disciplined and trained can, through meditation, be converted into intellectual “brilliancy” and perfect personality “integration”.

The shine of an individual, who has thus sublimated Ojas, is termed in our Shashtras as Tejas. A Yogi, through intelligent living and through a devoted life of continued meditation, has thus gathered to himself Ojas and Tejas sufficiently, he, in time, grows to become an experienced Saint of Divine Realization, a Buddha. The enchanting atmosphere of irresistible peace and compassion, love and perfection, knowledge and strength, such a man throws around him, is called the aura of Divinity (Dyuti). In the lOth Chapter of the Gita, the Gitacharya autobiographically confesses, “I am the Might in all strength; I am the Brilliancy in all that is brilliant.”

Some commentators are found to take these three terms as separate names of the Lord. However, Shankara interprets it as one single term.

(276) Prakashatma: One whose form is radiant.
The Effulgent Self. The One who is the Self in all hearts, who can be experienced as the Consciousness, which is the source of all illumination to shine upon all experiences in the three planes-of-consciousness, in all living creatures, at all times. This Universal and Absolute Self is Maha Vishnu.

(277) Pratapanah: One who warms the world through the power manifestations like the Sun.
The One who manifests Himself as the Essential Thermal Energy, that lends Life Potential to the very atmosphere around each living creature. In the words of the Gitacharya, we find a confirmation to thus declaration when the Lord declares to Arjuna that He Himself is the Reality that manifests as the heat and light in the Sun and the Moon, and it is He again who warms up the crust of the earth and impregnates it with its fertility. (Gita XV-12 & 13).

( 278) Vruddhah: One who is rich in excellences like Dharma, Gyana (knowledge), Vairagya (renunciation) etc.
One who is ever full of all prosperity. As the very Lord of Lakshmi, Vishnu should be one who has all glories (Aishwarya). When the entire universe of wealth, strength and beauty is itself a manifestation from Him, He Himself must be the Absolute Glory.

(279) Spashstaksharo: He is so called because Omkara, the manifesting sound of the Lord, is Spashta or high pitched.
Spashtam=clear. One who is clearly indicated by the Supreme Sound (Akshara), the famous Sound-Symbol of the Eternal Lord Om. In Gita we read: “One who chants my name Om and leaves his body at the time of death thus remembering Me, he shall go to the Supreme State” In Sanskrit, Kshara means the “Perishable” and Akshara means the “imperishable.” The world of plurality, the “perishable” is no doubt nothing other than the All-Perfect, the Immutable Truth, but due to the imperfections of the instruments-of-perception-body, mind and intellect-the perceiving ego can experience only this world constituted of a plurality-sense objects, emotions and thoughts- The ego peeping through the vehicles can never experience the One co-ordinating Reality, the Divine. When the mind is hushed and the ego thus sublimated, the Immutable Akshara-factor is experienced, wherein we gain the clearest (Spashta) understanding of the Absolute. Since it is thus clear (Spashta) only in Its Immutable nature (Akshara=Kootastha), Vishnu, the Supreme Self, is indicated here as Spashtaaksharah).

(280) Mantras: One who manifests as the Mantras of the Rk, Sama, Yajus etc., or one who is known through Mantras.
One who is of the nature of the Mantras of the Vedas. The declarations of the Vedas the mantras are the vehicles that will take us straight into an experience of the Transcendental. The vehicles are often called by the nan1e of their destination. Mantra means that which can save us on being properly meditated upon. Only through the mantras of the Upanishads we ever come to experience the Supreme Nature of the Lord, and so He is named as Mantrah.

(281) Chandramshur: He is called `Chandramshu’ or moonlight because just as the moon-light gives relief to men burnt in the heat of the sun, He gives relief and shelter to those who are subjected to the heat of Samsara.
Rays of the moon. That the moonlight has got an effect upon the herbs was known to India in the Vedic period. “As the rays of the moon (Soma) I fill the vegetable kingdom with nutrition”, confesses Bhagavan Vasudeva. Thus the Lord is One who nurtures and nourishes all living creatures instilling into each its particular vitality. Though this is the deep philosophical significance, superficially the beauty, calm and peace that the moon suggests to our mind is but a reflection of the Infinite Peace of Vishnu.

(282) Bhaaskaradyutih: The Effulgence of the Sun.
Sun is the centre of the solar system, an eternal exchequer of energy, ever distributing Life and Strength to all living upon the earth; life would have been impossible but for the Sun. At the same time, the Sun stays where he is and he never interferes with life; from afar he blesses life. The Lord who thus from afar blesses by His mere presence is the true Sun of Life, the Atman, the Self- Sree Maha Vishnu.

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