Stanza::37::
Ashokas-taranas-tarah surah saurir janeshvarah
Anukulah shatavartah padmi padma-nibhekshanah ..37

(336) Ashokas: One without the six defects – sorrow, infatuation, hunger, thirst, birth and death.
“One who has no sorrows.” Sorrow is a condition experienced when the mind is agitated and extremely disturbed. The agitations of the mind come from desires, greed, etc. Therefore, the term Asokah indicates, “One who has none of these negative tendencies that create in their turn more and more mental disturbances”. This is a true appalation, because, the Lord, as the Self, transcends the realm of the thought-disturbances constituted by the mind-intellect- equipment.

(337) Taranas: One who uplifts beings from the ocean of samsara.
“One who enables others to cross.” The ego suffering the constant agitations of the equipments is saved by the Self. The ego (Jiva), when it discovers its identity with the Self, automatically moves away from the sorrows of the vehicles. In short, as Vishnubhagavata says, “who is there other than You that can save us from the wheel of birth and death.”

(338) Tarah: One who liberates beings from the fear of residence in the womb, birth, old age, death etc.
“One who saves is called Taarah, One who saves from the fear of re-birth and also One who is a constant protector of the devotees and, therefore, the devotees themselves call Him as the Saviour (Taarah).

These three terms indicate how Vishnu is the Absolute Protector of His devotees. He saves us from the afflictions (Asoka) of the body and so Subjective-sorrows (Adhyatma). He enables us to cross the ocean of Samsara (Taaranah) and, therefore, He saves us from all Cosmic pains (Adhibhutah). He saves us from the elements (Taarah), and so, He is the Saviour from all sorrows of birth and death; this indicates all trans-Cosmic tragedies (Aadhidaivika), meaning that Narayana can save us from all sorrows contributed by the hand God.

(339) Surah: One of great prowess, that is, who fulfils the four supreme satisfactions of life – Dharma, Artha, Kama and Moksha.
“The Valiant”. All sources of strength and courage spring from the Life in us and, therefore, the Lord of the universe is called here as the Valiant-capable of crushing all unrighteous forces, however well-trenched they may be in the world.

(340) Saurih: One who as Krishna as the son of Sura, that is Vasudeva.
Surasena was the father of Vasudeva, and we have already found that Vasudeva’s son is Vaasudeva. Therefore, the Lord had taken His incarnation in the family of Sura and so He is termed as ‘Saurih’.

(341) Janeshvarah: The Lord of all beings.
The Lord of the people (jana). Those who are born are called Jana. Therefore the term indicates that He is the Lord of all creatures born the universe.

(342) Anukulah: One who, being the Atman of all beings, is favorable to all, for no one will act against oneself.
“A hearty well-wisher, or friend of everyone”. Since the Lord is the Essential Life in everyone, He is the friend and ally of every individual in as much as, nobody spends his life except in concurrence with his own subjective intentions and purposes. Thus, the Lord is a friend fulfilling the intentions of a murderer, and He is again the friend of another helping Him to serve the mankind, if that be his intention. Thus, He is a friend and a devoted ally to everyone since He is the mighty power behind all Vaasanaas expressing through all creatures.

(343) Shatavartah: One who has had several Avataras or incarnations.
Shat means “hundred”, and here it is used as “innumerable”. Thus the term ’Shatavartah’ means “One who takes infinite varieties of forms”. All forms in the universe are but His own, inasmuch as, His manifestation is the universe. Again, He takes innumerable incarnations in order to maintain the taw of the cosmos and also the law of evolution. It can also mean “One who, as Prana, moves in the innumerable Nadi in the body”.

(344) Padmi: One having Padma or lotus in his hands.
“One who has the lotus in his hand”. The lotus is the national flower in Bharat as it symbolises in our culture, the Goal of our Spiritual life. It is to offer this “Knowledge”, that the Lord blows His conch, and if people are not listening to this silent call of the Higher from within, He uses His gadaa (mace) to give merciful knocks in life. Still, if an individual or a generation is not listening to His kindly warnings, He has the Discus (Chakra) in His hand. He annihilates totally the existing forms and re-creates.

(345) Padma-nibhekshanah: One with eyes resembling lotus.
“One whose eyes are as beautiful as the Lotus.” In short, ‘lotus-eyed.’

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Stanza::36::
Skandah skanda-dharo dhuryo varado vayuvahanah
Vashudevo bruhad-bhanur adidevah purandarah ..36

(327) Skandah: One who drives everything as air.
This is one of the names of the youngest son of Lord Siva, Subrahmanya, who is described in the Purana as Commander-in-Chief of the righteous army. Therefore, Skanda means “the Lord, whose glory is expressed, through Subrahmanya”, In order to realise the Self, it is a prerequisite condition that the different personality layers in the seeker should be completely integrated.

(328) Skanda-dharo: One who supports Skanda or the righteous path.
“One who upholds the withering righteousness.” Or, “One who fathered Lord Subrahmanya”, meaning One who is in the form of Parameshvara.

(329) Dhuryo: One who bears the weight of the burden of all beings in the form of birth etc.
One who carries the Lord. The Lord is the One who carries the responsibilities of creation, sustenance and annihilation of the entire world of plurality. One who carries out these functions systematically without any hitch round millenniums is Sree Narayana and He is therefore Dhuryah.

(330) Varado: One who gives boons.
One who blesses all true devotees and fulfils their request for boons. It can also mean “One who gives the best (Varam) in life to those who seek Him with perfect detachment and sharpened discrimination.

(331) Vayuvahanah: One who vibrates the seven Vayus or atmospheres beginning with Avaha.
“The One who controls, regulates and moves the great winds”. In the Sanskrit literature, the movement of air in the atmosphere has been classified under seven types and they are called the ‘Sapta Marutah’.

In short, the inconceivable might and power of the winds and their life-sustaining abilities are all lent out to the air by His own munificence and, therefore, He is called as Vaayuvaahanah.

(332) Vashudevo: One who is both Vasu and Deva.
“One who is at once both Vasu and Deva. Vasu means “One who dwells in the physical equipments of all living creatures as its indweller (Jeeva); Deva means “One who revels or One who illumines”. Thus, Vasudevah means “One who lives in the physical equipment as though conditioned by them, and yet, who is the Vital Consciousness in the light of which every experience is illumined. The Lord is the One who dwells in all things of the universe and He is at once the Supporter of the entire world.

Also, directly, it can be taken to mean, One who is born as the Son of Sri Vasudeva in the Jail of Kamsa, the Blue-Boy of Brindaavana. He is called Vasu as He veils Himself with His own Maya; Deva means “He who sports, wishes to conquer, conducts, shines, creates and moves”. In the Udyoga Parva of Mahabharata, we read, “Like the Sun with his rays I am covering (Deva) in all beings and hence, I am called Vasudeva”.

Vishnupurana says, ‘‘as He resides everywhere in and through all things, He is termed Vasudevah. “ All beings remain in the Supreme, and He in all being and hence, the Omnipresent is called the Vasudeva.

(333) Bruhad-bhanur: The great brilliance.
Possessed of endless rays, meaning “One who illumines the world with the rays of the Sun and the Moon.”

Mahabharata says, “He whose great rays are in the Sun, Moon and others and He who illumines the universe through them is called the Possessor of great rays.

(334) Adidevah: The Divinity who is the source of all Devas.
“One who is the Primary source for everything,” meaning the Lord. He is the First Cause, and hence the first Deity.

(335) Purandarah: One who destroys the cities of the enemies of Devas.
“The destroyer of the cities.” City is the well-equipped field for gathering endless experiences. The three cities through which we generally move about gathering our experiences in this world are the waking, dream and deep-sleep, On transcending the Gross, Subtle and Causal Bodies, one experiences the Self, and at such a moment these three cities are burned down or pillaged or blasted, The same ideal is explained in the Shiva-Purana also; accordingly, we can say that He is One who as Maheshwara, performed the destruction of the three cities.

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