Stanza::33::
Yugadikrud yugavarto naikamayo mahashanah
Adrushyo vyakta-rupascha sahasrajid anantajit ..33

(300) Yugadikrud: One who is the cause of periods of time like Yuga.
One who is the creator of the divisions of aeons, described in our Puranas, as Yugas. These Yugas are four in number. Kritam (Satya), Treta, Dwapara and Kali. In short, He is the Lord of Time. By the term Aadi, it must be understood to indicate all other divisions of Time as Centuries, Years, Months, Weeks, Days, Hours, Minutes and Seconds. He is not only the Lord of the Yugas, but He is the Light of Consciousness that illumines the duration of each experience and the very interval between every pair of subjective experiences.

(301) Yugavarto: One who as time causes the repetition of the four Yugas beginning with Satya Yuga.
In the previous term the Lord is indicated as the Creator of the Yugas, and here we are told that He is also the Power behind the wheel of time that goes on changing and repeating itself, i.e. not only He is the Lord of Time, but He is the Mighty Administrator of the performances of Time, the very Law behind the constant flow of the flood of time.

(302) Naikamayo: One who can assume numerous forms of Maya, not one only.
One whose delusory forms are endless and variegated. According to Puranas, for the sake of sustaining the world and maintaining its order and rhythm, the Lord had taken different forms, each of His manifestations well-suited for the times of His arrival. Thus, we have ten in- carnations. Also, in that mighty manifestations of the Lord, as Krishna and Raffia, we find descriptions of how one and the same entity generated different attitudes and emotions in different types of people. In short, one who has realised the Self, can thereafter freely play through all his existing Vaasanaas and none of them can ever entangle him, because he has grown to be the master of his own Vaasanaas. Maya, otherwise called as Avidyaa, is constituted of the Vaasanaas in us, forming our Causal Body. One who has transcended this is the One who has realised the Infinite. Lord is therefore, one who is without Maya in Him. An individual entity, like us, is one who is under the tyrannies of Maya. The Lord is one who can wield Maya for His purpose without Himself becoming involved in it.

(303) Mahashanah: One who consumes everything at the end of a Kalpa.
This word can be dissolved as He who eats up everything. One who swallows up all perceptions, emotions and thoughts, created by the Vaasanaas, at the various levels of personality, due to our own individual Vaasanaas. At the time of Samadhi when the limited ego is ended and the Supreme is experienced all the expressions of Vaasanaas are, as it were, swallowed by that Infinite Experience, and therefore, this Great Vishnu is called as the “Consumer of Everything.”

(304) Adrushyo (or Adrisyah): One who cannot be grasped by any of the five organs of knowledge.
Through the sense-organs, the mind and intellect at this moment, we are aware of the outer objects and our subjective emotions and thoughts. The ultimate Reality is neither the objects perceived by us, nor the instruments of our perception. He is the Subjective Core, the Eternal Essence, wherein, the perceived and the instruments of perceptions are all totally absent. This Subjective Reality must necessarily be, by Its very nature, not an object-of- perception, and hence, It is called as the Imperceptible meaning, He is the very Perceiver in all perceptions.

(305) Vyakta-rupascha: He is so called because His gross form as universe can be clearly perceived.
He who has a form- clearly perceptible to the meditator in his meditation. The contradiction is so smotheringly apparent because of the very placing of the term. It is only just-now, in the above term, that we are told that the Lord is imperceptible (Adrisyah) and the very following term declares that He is perceptible. Here it means that though He is not perceptible with the physical instruments of perceptions, yet on transcending the equipments, the Yogi intimately comes to experience the entire Divine Glory of the Self. Though, ordinarily it is not easy to see Him, in the devotee’s heart, the Lord comes to play vividly and drives the devotee mad in his ecstasy.

(306) Sahasrajid (or Sahasra-jit): One who is victorious over innumerable enemies of the Devas in battle.
One who vanquishes thou- sands. In all the Puranas everywhere, it is found that the Incarnations manifest to destroy the diabolically fallen (Raakshas) who approach the good in endless hoards to annihilate them. One who conquers over these diabolical forces is the Lord Vishnu.

Subjectively the hosts of passions and lusts, greed and jealousies which invade the inner bosom, and loot away the seeker’s tranquillity and peace, are all ultimately vanquished by this Higher Consciousness and therefore, the Self is indicated as the one who is ever victorious over all the hoards of our lower impulses.

(307) Ananta-jit: One who, being endowed with all powers, is victorious at all times over everything.
Ever-victorious. The victory of the Lord is endless; in every Incarnation, He alone wins in the end. The victory over negative forces becomes complete when once the Higher Consciousness is experienced, and hence, the Self is indicated here as Ananta-jit.

Visit www.MandirInfo.com for more information on God, Goddess, Guru and religious Holy destinations of the world.

You can also visit www.DivineTravellers.com for your religious Holy destination Yatra (Tour) arrangements in India or any part of the world, for the Group or an Individual.

Stanza::32::
Bhuta-bhavya-bhavan-nathah pavanah pavano analah
Kamaha kamakrut kantah kamah kamapradah prabhuh ..32

(290) Bhuta-bhavya-bhavan-nathah: One who is the master for all the beings of the past, future and present.
The Lord of the three periods of time: the past, the present and the future. Lord of Time is the One, in whose presence alone, time concept is possible. “Time” is the interval between “thoughts” and the Awareness that illumines the rise and fall of thoughts is the very Lord of Time. Objectively He is the Lord of all those, that exist in the three periods of time; or He to whom all creatures conditioned by time, pray for comforts, solace and protection.

(291) Pavanah: One who is the purifier.
One who purifies everything. Or One who manifests as the life-giving atmosphere around the world and sustains the existence everywhere.

(292) Pavanah or Pavano: One who causes movement.
In the earlier term “Pavanah” the Lord is indicated as the One who has, in the form of the atmospheric air, filled the universe. He is the One who sustains life in all living creatures as the life-giving atmospheric air. Here, the present term “Paavanah” means the One who gives this life-sustaining power to the atmospheric air. It is very well-known that the moving air (Breeze) purifies more than any other known thing in the world. This purifying power is acquired by the atmosphere by His Grace. In short, He is the secret glory that lends the atmosphere, the very life-sustaining property for the air, and He is the dynamism that moves the air.

(293) Analah: The Jivatma is called Anala because it recognizes Ana or Prana as Himself.
The term itself means Fire. So He who is in the form of fire, and sustains life. A certain amount of minimum thermal heat is necessary for life to continue, be it in the human body or be it in the Earth itself. This warmth of life in the world around and in the organism itself, without which life cannot continue. that mighty warmth of life is none other than the Lord, and hence, He is called Analah. Also the term ‘Ana’ has the meaning of Prana, and ‘La’ means to receive. Therefore, the term can also imply “One who is the very Self, the very Vital Factor, in the Prana”.

(294) Kamaha: One who destroys the desire-nature in seekers after liberation.
One who destroys all desires. Desires spring forth from the Vaasanaas. We can experience the Self only on transcending the vaasanaas. Just as the sun is the destroyer of night, similarly, the Pure consciousness, the Atman and the Vaasanaas cannot remain at the one and the same time. The Vaasanaas end when the Atman is experienced. From the devotees’ stand-point, He is the One who fulfils all his desires. Or He who is the father of Kama, Pradyumna, which again is one of the names of Vishnu.

Desire is the source from which endless series of other sources of sorrows flow into the human life. When a desire arises in the mind, only two things are possible. Either we fulfil the desire or we do not. In case we get our desires fulfilled, it is natural for the human mind to crave for more and thus he becomes restless due to greed. If, on the other hand, the desire is not fulfilled, anger rises and when anger increases, it brings about delusion of the mind and makes the victim see things in others, in himself and the situation he is in, which are not in fact there around him. In such a deluded one, Wisdom slips away and, naturally, therefore, his discriminative power cannot function, since he cannot judge the present situation with reference to any standard ideal that he had in the past. When the rational discriminative power fades away that man falls completely off the dignity of mall and becomes worse than a brute. Gita charters thus, a steady psychological fall in a spiritual being, and this entire chain of self-destruction springs forth from desire. A devotee, or a meditator, when he approaches this Great Reality, existing in the subjective Core of his own personality, he transcends all the realms of his desires and passions and, therefore, this Great Inner Self is indicated here as the “Destroyer of all Desires”. He is the One who fulfils all desires in His devotees, and thus bring about a calm fullness of joy within.

(295) Kamakrut: One who fulfils the wants of pure minded devotees.
One who fulfils all desires. The implications have been indicated in the analysis of the previous term. It can also mean as the Very Creator of the Lord of Love-Kama Deva. Even though desires spring forth from the realm of the Causal Body, constituted of the Vaasanaas without the thrilling touch of the Self, even Vaasanaas cannot express all by themselves. In that sense of the term, the very agitations of desire, erupt from His Grace. Hence, He is called the Kama-krit.

(296) Kantah: One who is extremely beautiful.
One who is of enchanting form. Infinite Beauty is the very nature of the Self, and the Upanishads define the Self as Saantam-Sivam-Sundaram.

The aestheticism in man craves for harmony and where we experience the greatest of harmony, there we detect the presence of beauty. In front of beauty, the entire personality of an intelligent man becomes calm and peaceful, hushed in silence, transported to ecstasy. These are moments when the meditator has transcended his Sheaths and is in union with the Pure Self. Naturally therefore, the Pure personality of an intelligent man becomes calm and peaceful. Self is indicated here as Kaantah-Divine Auspicious form of Absolute Beauty.

(297) Kamah: One who is sought after by those who desire to attain the four supreme values of life.
One who is the beloved. Not only He is the beloved of the devotees, but every activity of all living creatures is an attempt at courting and winning bliss and happiness. The Blissful Self is the goal of all creatures in life. Even insignifical1t unicellular organisms revolt against pain, and they too seek happiness. Man is no exception. The Infinite Bliss which is experienced only on transcending the body, mind and intellect, is that which is constantly demanded by every organism that breathes in this universe. In the ignorance of this All Satisfying Goal, the world suffers. That Lord is the beloved of all devotees, and in fact, He is also the beloved of even those who deny Him and run after the sense- objects. The theist seeks Him through devotion or meditation. The atheist too seeks Him only in and through all his diligent pursuits of the sense-stimuli.

(298) Kamapradah: One who liberally fulfils the desires of devotees.
One who supplies the desired objects; One who fulfils all desires To the devotee, the Lord, is the giver of all desired objects, and to a man of meditation, the Lord is that state-of-mind where all desires are fulfilled- in the sense that no more can any desire linger in his heart after the Experience-Divine.

(299) Prabhuh: One who surpasses all.
He is the Lord, the Master, the Owner, the proprietor. One who has all powers to do, not to do and to do otherwise is called the Great Lord.

Visit www.MandirInfo.com for more information on God, Goddess, Guru and religious Holy destinations of the world.

You can also visit www.DivineTravellers.com for your religious Holy destination Yatra (Tour) arrangements in India or any part of the world, for the Group or an Individual.