Stanza::49::
Suvratah sumukhah sukshmah sughoshah sukhadah suhrut
Manoharo jita-krodho virabahur vidaranah ..49

(455) Suvratah: One who has take the magnanimous vow to save all refuge-seekers.
“The one who is ever performing the pure vow.” It is a sacred vow of the Lord that He has to give shelter and protection to all those who totally surrender themselves into him-says Sri Ramachandraji: “To give shelter to all living creatures-this is my vow.” This term can also refer to Him who had done tapas for a long number of years on the mount of Nara-Narayana in Badrinath.

(456) Sumukhah: One with a pleasant face.
One who has an enchanting face. Truth is beauty and Beauty truth. In all conditions the Lord is ever cheerful and brings to His face the dignified beauty of calm repose. When the devotees come and surrender at His sacred feet Narayana is the one of Infinite mercy who beams with joy at the devotion of the surrender.

(457) Sukshmah: One who is subtle because He is without any gross causes like sound etc.
One who is subtler than the subtlest. In Vedanta terminology subtlety indicates pervasiveness. Therefore, the term means All-Pervasive. The Upanishad says the Lord is All-Pervading, subtler than the subtlest (Sarvagatam susookshmam).

(458) Sughoshah: One whose auspicious sound is the Veda. Or one who has got a deep and sonorous sound like the clouds.
“Of auspicious sound.” This is the name of the conch that Krishna blew in the opening of the Mahabharata war. The sound of Vishnu is the essence of all Vedas as all the four Vedas have come from Him, the Supreme. Hence the term “of auspicious sound.”

(459) Sukhadah: One who gives happiness to good people.
“One who confers happiness.” It can also mean in Sanskrit one who is the destroyer of joy (Da-to destroy). Here, of course, it means that One who gives joy to His devotees and takes away joy from those who are undivine.

(460) Suhrut: One who helps without looking for any return.
“The friend of all living creatures.” A true friend is one who gives all that he possesses without expecting any return.

(461) Manoharo: One who attracts the mind by His incomparable blissful nature.
One who is the looter of the mind; or charming. Not only is the Lord Beauty Incarnate, but He compels the attention of the devotee to come away from all other sense objects to dwell upon His enchanting form. Thus Vishnu is one who generates an irresistible joy in the mind of His devotees and compels them to spend their time in constant worship.

(462) Jitakrodho: One who has overcome anger.
One who has conquered anger. By the one term here, anger, we should consider all the six inner enemies Kaama, Krodha, Lobha, Moha, Mada and Maatsarya. These six constitute the types of thoughts in man; the six categories into which all his mental activities fall. One who has conquered all these means one who is beyond the mind-the Self.

(463) Virabaahur: One whose arms are capable of heroic deeds as demonstrated in his destruction of Asuras for establishing Vedic Dharma.
One having mighty, valiant arms. From time to time He has to incarnate in order to put down the wicked and thereby protect the good.

(464) Vidaranah: One who destroys those who live contrary to Dharma.
One who splits asunder; destroys. In the man-lion form, Narasimha, Lord Vishnu appears to tear open and kill Hiranyakasipu. Again, in order to destroy Hiranyaaksha and to lift the earth from the ocean, Sri Narayana had to take the form of the great boar (Varaha). Accordingly in the Sanskrit vocabulary, bhoo-daarah is a synonym for boar (Varaha). Dara means to split or to tear open. Thus the meaning of the divine Boar can be squeezed out from the term Vidaaranah used here.

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Stanza::48::
Yajna ijyo mahejyas cha kratuh satram satamgatih
Sarvadarshi vimuktatma sarvagyo gynanam-uttamam ..48

(445) Yajnah: One who is all-knowing.
One who is of the nature of yajna. All sacrifices are His own forms. He exists as sacrifice in order to satisfy men and gods. Sruti says that all yajnas are of the nature of Vishnu (Yajno Vai Vishnuh).

(446) Ijayah: One who is fit to be worshipped in sacrifices.
One who is fit to be invoked through yajnas. Lord Narayana is the only one who is being invoked in all yajnas, even when the devotee particularly invokes any other deity. He, being the Infinite, all gods are expressions of His own glory and therefore, irrespective of the deity invoked, all yajnas are worship of Vishnu. In Harivamsa we read a declaration which openly reveals this truth: “They who worship through holy sacrifices, the devas or the pitris, they worship indeed the Vishnu, the Self, through the Self.”

(447) Mahejyascha: He who, of all deities worshipped, is alone capable of giving the blessing of liberation.
One who is to be most worshipped. One who most certainly is to be invoked in every ritual because all other devatas invoked during the yajnas can each fulfil the seeker’s desires; but to invoke Sri Narayana is to invoke the only Power that can supply complete liberation for the devotee. Therefore, He is the object of great sacrifice.

(448) Kratuh: A Yajna in which there is a sacrificial post is Kratu.
It is a kind of yaaga wherein there is a pillar to which the sacrificial animal is tied. Since all sacrifices are offered to Him-the Lord, even Kratuh, a sacrifice with violence inherent in it is also Vishnu.

(449) Satram: One who is of the nature of ordained Dharma.
The Lord who protects the good (Sat). In continuation with the previous Kratuh, when we read this it can also be considered as indicating a particular kind of yajna described as Satram in our Vedic literature.

(450) Satamgatih: One who is the sole support for holy men who are seekers of Moksha.
One who is the refuge (for the good people). One who is worshipped and invoked by those who wish to liberate themselves from all limitations in life. Gatih in Sanskrit means both the path and the goal. Thus, through surrendering to the Narayana alone does one reach Sri Narayana.

(451) Sarvadarshi: One who by His inborn insight is able to see all good and evil actions of living beings.
“As He is the pure Consciousness in all living creatures, all knowledge in all beings is illumined by Him. Just as the sun is “the eye of the universe,” so the Consciousness is the Illuminator of every- thing.

(452) Vimuktatma: One who is naturally free.
“The ever-liberated Self.” The Supreme, though He expresses Himself through the equipments, He is never conditioned by the matter envelopments through which He apparently expresses Himself. Just as the waves rise, exist and dissolve in the ocean, the equipments of experiences rise, play and dissolve themselves in Him.

He is ever-liberated, never-shackled by gross matter. This great principle of Paraatmaa is Sri Narayana. -Shruti says (Kathopanishad 5-1).

(453) Sarvagyo: One who is all and also the knower of all.
“Omniscient.” He is the Principle of Consciousness and, therefore, He is the Illuminator of all thoughts, all intentions, motives, emotions and all sense perceptions in an individual. The meaning is the same as in Sarvadarsee.

(454) Gynanam uttamam: That consciousness which is superior to all, birthless, unlimited by time and space and the cause of all achievements.
“The Supreme Knowledge of all other knowledges.” The Self is the Supreme Knowledge, for, without the Consciousness, no knowledge is possible. Taittireeyopanishad indicates the Self as. “Satyam Jnaanam, Anantam Brahma”

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Stanza::46::
Vistarah sthavara-sthanuh pramanam bijam avyayam
Arthonartho mahakosho mahabhogo mahadhanah ..46

(426) Vistarah: One in whom all the worlds have attained manifestation.
The extension. The Lord is named thus because in the time of Pralaya, in Him the entire universe of names and forms comes to reside with ample accommodation for all of them. The term Vistaarah can also mean “manifestation;” since the Lord manifests in Himself all the universe.

(427) Sthavara-sthanuh: One who is firmly established is Sthavara, and in whom long lasting entities like earth are established in Sthanu. The Lord is both these.
“The firm and the motionless.” The Firm (achanchala) indicates that He has no movements, because He is All-pervading. Sthaanuh (motionless) means that He is fixed like “the pillars that denote the frontiers of a country” (Sthaanuh) .The terms here used are as one- word because the Lord is both these at one and the same time. He is not only All-pervading, and, therefore, no movements in Him (Sthaavarah), but he is also without any locomotion (Sthaanuh). Both these terms indicate the All-pervasiveness of Lord Vishnu.

(428) Pramanam: One who is of the nature of pure consciousness.
The proof. He is the underlying principle of all intellectual arguments and for all scientific methodology, since He is the very Consciousness behind all discussions. Lord Narayana is the very authority behind all Dharmas and hence He becomes the essential Reality behind all (pramaana).

(429) Bijamavyayam: One who is the seed or cause of Samsara without Himself undergoing any change.
“The Immutable Seed.” Since the whole world has sprung from Him, He is the indestructible and changeless cause of the world. It can also mean “that without which the world can never be.” Hence He is the undecaying root of all things.

(430) Arthah: One who is sought (Arthita) by all, as He is of the nature of bliss.
One who is worshipped by all; invoked by everyone. Lord Narayana is desired by all as He is the Paramaatman who is of the nature of bliss. Even the sensuous man running after the sense-objects is seeking the Lord in as much as he is searching for bliss which is the nature of the Self.

(431) Anarthah: One who, being self-fulfilled, has no other Artha or end to seek.
One to whom there is nothing that is yet to be fulfilled. This means one who has no desires, as He has fulfilled all His desires. So long as vaasanaas exist desires manifest. Where vaasanaas have ended there cannot be any desires and that state is the State of Self-realization.

(432) Mahakosho: One who has got as His covering the great Koshas like Annamaya, Pranamaya etc.
One who has got around him great sheaths. The Self in us functions through the five- sheaths such as the food-sheath, etc. Sri Narayana is one who, as the Lord of the universe (Jagadeesvarah), is conditioned by the macrocosmic sheaths of the universe, and therefore, the great Isvara is here indicated as Mahaakosah.

(433) Mahabhogo: One who has Bliss as the great source of enjoyment.
One who is of the nature of enjoyment (bhogah), He being of the nature of bliss. Also He is the one from whom the greatest bliss (bhogah) can be gained by the seekers. In short, the term indicates Him as one who gives the greatest happiness to all those who are devoted to Him.

(434) Mahadhanah: One who has got the whole universe as the wealth (Dhana) for His enjoyment.
One who is supremely rich with the wealth of bliss which he can give to His devotees. Vishnu is one from whom His devotees gain great wealth.

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Stanza::47::
Anirvinnah sthavishthobhur dharma-yupo maha-makhah
Nakshatra-nemir nakshatri kshamah kshamah samihanah ..47

(435) Anirvinnah: One who is never heedless, because He is ever self-fulfilled.
One who has no nirveda. This term nirveda means “the sense of disinterestedness that comes to the bosom of one who could not fulfil his passionate desires in life.” The Lord is one who is griefless as He has no desires to fulfil. In His fullness and perfection, He has no more any desires to fulfil, and therefore, Sri Hari has no occasion to suffer from the sense of nirveda.

(436) Sthavishtah: One of huge proportions, because He is in the form of cosmic person.
One who is supremely gross. The entire cosmos being His form. He Himself is the universe, and as such in His total manifestation, He is supremely gross, Geeta says (Chapter XI-20) that the Lord spreads Himself covering the whole world and the atmosphere The Upanishad (Mundaka 1-4) also says how “the sky form’ His head, the sun and the moon are His eyes.”

(437) Abhuh: One without birth. Or one has no existence.
One who has no birth, or the one, baying realised whom, the seeker will no more have births Some people dissolve the line Sthavishthah + Bhooh. In that case instead of A-bhooh they give the Lord the name, ‘Bhooh’, meaning ‘earth.’ Just as the earth is the stage upon which the entire drama of life is being played, Sri Narayana is the substratum upon which the entire world of experiences is playing about.

(438) Dharma Yupah: The sacrificial post for Dharmas, that is, one to whom all the forms of Dharma, which are His own form of worship, are attached, just as a sacrificial animal is attached to a Yupa or a sacrificial post.
Yoopah is the name given to the post to which the sacrificial animal is tied in a yaaga The Lord is the very Post to which all Dharmas (righteousness) ace tied to This means He is the very essence behind all righteousness.

(439) Maha-makhah: One by offering sacrifices to whom, those sacrifices deserve to be called great, because they well give the fruit of Nirvana.
The Great Sacrificer. Because the sacrifices dedicated to Him confer total liberation -(Nirvaana). Also in the Geeta we were told, “offer is Brahman, what is offered is Brahman, the fire is Brahman, the offerer is Brahman and the goal reached is also Brahman.”

(440) Nakshatra nemir: The heart of all nakshatras.
The Nave of the stars. One who is the nave around which all the star and the planets including the sun, moon and other planets always move around. For this brilliant glowing wheel of Light, Sri Narayana is the very Axle.

(441) Nakshatri: He is in the form of the nakshatra, Moon.
One who is the Lord of the stars. Lord of the stars is the moon. Geeta says, “among the stars I am the moon.”

(442) Kshamah: One who is clever in everything.
One who is supremely efficient in all undertakings. One who has extreme patience with all the stupidities of his devotees.

(443) Kshamah: One who remains in the state of pure self after all the modifications of the mind have dwindled.
One who ever remains without any scarcity- (kshaama). During the final deluge all things in the world dissolve and perish away but even then the Lord remains untouched by all distinction and hence He is called kshaamah.

(444) Samihanah: One who exerts well for creation etc.
One whose desires are suspicious. The Lord is considered as “Well-desiring” in as much as he desires the well-being of all His creatures at all times. He knows how to control and regulate His power of desiring (Icchaa-sakti) and thus He is extremely efficient in His creative activity.

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Stanza::45::
Rituh sudarshanah kalah parameshti parigrahah
Ugrah samvatsaro daksho vishramo vishva-dakshinah ..45

(416) Rituh: One who is of the nature of Kala (time) which is indicated by the word Ritu or season.
“Seasons”-Here it means. the Lord of Time, who governs the seasons.

(417) Sudarshanah: One whose Darshana or vision that is knowledge, bestows the most auspicious fruit Moksha.
“One who is easy to be perceived if the seeker has sufficient devotion,” or “He whose meeting is auspicious inasmuch as it removes the seeker’s worldly worries.”

(418) Kalah: One who measures and sets a limit to everything.
“One who measures the merits and defects in each individual, and who doles out the appropriate results.” Bhagavat Geeta says, “I am the Time of counting.” Kaalah is also the name of Lord Death, and in this sense, it can mean “the Lord, who is Death or Annihilation- personified to all His enemies.”

(419) Parameshti: One who dwells in his supreme greatness in the sky of the heart.
“One who is centred in His own infinite glory.” Or, it can also mean “One who is readily available for experience in the Supreme cave of the heart.”

(420) Parigrahah: One who, being everywhere, is grasped on all sides by those who seek refuge in Him. Or one who grasps or receives the offerings made by devotees.
“The Receiver” He who receives from His devotees even insignificant things as a leaf or a flower, with all satisfaction” Some commentators stretch the suggestion of the word and find a meaning in this term as “One who has been accepted as the Sole Refuge by all devotees.”

(421) Ugrah: One who is the cause of fear even to beings like Sun.
“The Terrible.” The One who gives fear to those who are diabolically evil”, or, as the Upanishad declares, “For fear of Him the fire burns; for fear of Him shines the sun; For fear of Him Indra, Vaayu and Death proceed with their respective functions,”-therefore He is the Terrible.

(422) Samvatsaro: One in whom all beings reside.
“The Year,” which is the abode of all living creatures. Time is spread in which creatures exist and gather their experiences.

(423) Daksho: One who augments in the form of the world.
“The Smart” One who undertakes the creation, sustenance and destruction of the Whole Cosmos with ease and efficiency, diligence and promptitude.

(424) Vishramah: One who bestows Vishrama or liberation to aspirants who seek relief from the ocean of Samsara with its waves of various tribulations in the from of Hunger, Thirst etc., and difficulties like Avidya, pride, infatuation etc.
“The resting place;” “the Quiet.” That State wherein people who suffer in Samsar, can discover a perfect rest and quietude is the consciousness Supreme, Sree Narayana.

(425) Vishvadakshinah: One who is more skilled (Daksha) than every one. Or One who is proficient in everything.
“The most skilful and efficient.” All efficiency and skill that we find in the universe among the dynamic living creatures are all His expressions alone, and, therefore, He is the source of all skill and efficiency. Again, He is the One who is the very Creator and Preserver of the whole universe and He must be the most efficient Manager and Administrator among the living creatures.

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Stanza::44::
Vaikunthah purushah pranah pranadah pranavah pruthuh
Hiranya-garbhah shatrughno vyapto vayur adhokshajah ..44

(405) Vaikunthah: The bringing together of the diversified categories is Vikuntha. He who is the agent of it is Vaikunthah.
“One who prevents men from going astray into wrong paths (Vikunthah).” In Mahabharatha it is mentioned, “I united the Earth with Water, Space with Air with Fire, hence, the name ‘Vaikunthah’ has come to Me.

(406) Purushah: One who existed before everything.
“One who dwells in all bodies (Puris).” In Brihadaranyaka Upanishad (3-4-1) it is said, “because He as the first (Purva) of all of them consumed (Aushad) by fire all sins, therefore, He is called Purushah.” In short, He is the One Self which thrills all living creatures everywhere at all times.

(407) Pranah: One who lives as Kshetrajana (knower in the body) or one who functions in the form of vital force called Prana.
“One who is the form of ‘Prana’ exits in the body, propels all sense organs to act in their appointed fields, it is the Lord Vishnu that activates the body as the 5 praanas, is found in the Vishnupurana. As Praana, He causes movements.

(408) Pranadah: One who destroys the Prana of beings at the time of Pralaya.
This can mean “One who gives ‘Prana’ or as one who takes away ‘Prana’, because, the root ‘da’ has both the meanings, ‘to give’ and to break.’ Therefore, Vishnu is the supreme who gives Prana to all creatures in the beginning of the creation, and He alone is again the one who destroys all the Praanaas (movements) at the time of the dissolution.

(409) Pranavah: One who is praised or to whom prostration is made with Aum.
“That which is praised or adorned by even the gods.” There is a declaration of Sanatkumara, “because it is being worshipped and adorned by the gods, the self is called as Pranavah. This great reality is indicated in Vedas by the symbol Om and, therefore ‘Omkara’ is called as Pranava. Thus the supreme self, ‘Omkara’ is Vishnu.

(410) Pruthuh: One who has expanded himself as the world.
“The expanded.” He whose expanse is expressed as the world of infinite forms. In short, “He who All-pervasive.” Looking at the world, through Puranas, it suggests, “the one who is born as the king Prithuh, the son of the king vena –for bringing prosperity to the country, is Lord Narayana.”

(411) Hiranya-garbhah: He who was the cause of the golden-coloured egg out of which Brahma was born.
It is the term used in the Vedanta for the “creator”. He is the expression of the creative urge of the lord Narayana. “The Golden-egg” means here that from which all the objective world had emerged out, indicating the creator.” The term thereby suggest that the entire creative power of the creator is but the expression of the Self, Narayana.

(412) Shatrughno: One who destroys the enemies of the Devas.
“the destroyer off he enemies.” The lord is the one who annihilates all the enemies of the gods, meaning, He is the one who destroys all the negative tendencies in all serious seekers totally devoted to Him.

(413) Vyaptah: One who as the cause pervades all effects.
“The Pervader.” The effects can never remain without the Cause; the Cause is concurrent and inherent in it, effects. And thus, the world that has risen from the Infinite, should be pervaded by the Infinite. He who thus pervades everything is Narayana.

(414) Vayur: One who is the cause of smell.
“One who in the form of the atmospheric air, sustains all life everywhere.” He is not the air, but He is the life-giving rower in the air.

(415) Adhokshajah: He is Adhokshaja because he undergoes no degeneration from His original nature.
Mahabharata says, “at no time My vitality flows downwards, and hence, I am called, Adhokshajah’. The term can also mean, “One who is not available for the powers of the sense organs to perceive.” Or, it can also mean, “He who remains under both the atmosphere and the earth as the Supporter of the entire universe.”

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