Stanza::39::
Atulah sarabho bhimah samayagno havirharih
Sarvalakshana lakshanyo lakshmivan samitinjayah ..39

(354) Garuda-dhvajah: One who has got Garuda as his flag.
“One who has the (Garuda) as his insignia on his flag. The eagle is consider as the vehicle

(355) Atulah: One who cannot be compared to anything else.
“Incomparable.” For him whose name is the glory of the universe, there is no licence.” Again, Bhagavat Gita says, “For Thy equal exists not, where is another superior to Thee in the three worlds ?” In short, there is nothing like Him, since He does not fall under the categories of the things perceived by the body or the emotions felt by the mind or the thoughts entertained by the intellect: nothing that we know of can be comparable with Him.

(356) Sarabho: The body is called `Sara’ as it is perishable.
“One who dwells and shines forth through the bodies.” Bodies are called Sara because they are perishable. The life that presides over the perishable body, whose glory is the individuality, is the Self, the Lord. It can also mean, “Lord, who is of the nature of Paramesvara,” for, Lord Siva had once taken the incarnation of Sarabha, a creature with eight legs, capable of killing even the lions.

(357) Bhimah: One of whom everyone is afraid.
“The All-inspiring, the Terrible,” meaning, One who is a mighty and terrible phenomena to those who are cruel and sensuous in the world. To the bad, the Lord is always a frightful power of vengeance, to follow them relentlessly as their doom.

Some commentators, due to the position of this word in the stanza, read it as a-bhimah, meaning thereby, “He who is the shelter” to those who are good.

(358) Samayajno: One who knows the time for creation, sustentation and dissolution.
“Knower of all six systems of philosophy,” or it can mean “One who knows the exact time (samaya) for creation, preservation and destruction.” Or, it can also mean “One whose worship (Yajna) is nothing more than keeping an equal vision of the mind by the devotee” The great devotee Prahalada says, “to be equal in all conditions, is the worship of Achyuta.”

(359) Havir-harih: One who takes the portion of offerings (Havis) in Yajnas.
“The receiver of all oblation.” He is the Lord of all Yajnas and as such, He is the One to whom the devotee offers his oblations, and He is the One who receives them in all dedicated activities. Bhagavat Gita says, “I am indeed the enjoyer and also the Lord of all sacrifices.” The Lord is called Havis as He is worshipped through oblation.

Some commentators recognise in this term two different names of the Lord: ‘Havih’ and ‘Harih’. In this case, the former term, ‘Havih’ means “He who is invoked by everyone who performs the Yajnas.” The term Harih means “One who loots away all Vasanas (Papa),” and consequently, “One who wipes away all expressions of Vaasanaas.”

(360) Sarvalakshana-lakshanyo: The supreme knowledge obtained through all criteria of knowledge i.e. Paramatma.
“Known through all methods of proofs,” meaning “He is the One Self that is ultimately proved by all scientific investigations and philosophical enquiries.” Whether it be through dualistic (dvaita) or through non-dualistic (advaita) philosophy, the Ultimate Truth experienced by the realised seeker, is this Great Vishnu.

(361) Lakshmivan: One on whose chest the Goddess Lakshmi is always residing.
“The consort of Lakshmi.” He is the Spirit (Purusha) that thrills the entire world- of-matter (Prakriti). Matter thrilled with the spirit is the dynamic world that we see around. Thus, the manifested Lord is ever wedded to Lakshmi. Lakshmi also means Effulgent, and therefore, the Lord who is Ever-effulgent, meaning the Pure Consciousness, that illumines everything, is indeed Lakshmeevan.

(362) Samitinjayah: One who is vicotious in Samiti or war.
“Ever-Victorious.” In the Puranas, we find the Lord ultimately wins in His battle with the unrighteous forces. He is the destroyer of all pains in the individuality of the devotees. Samiti as a word, has got the meaning-“Battle”.

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Stanza::38::
Padmanabho aravindakshah padmagarbhah sarirabhrut
Mahardhir ruddho vruddhatma mahaksho garuda-dhvajah ..38

(346) Padmanabho: One who resides in the Nabhi or the central part of the heart-lotus.
“One who has the lotus in his navel”. This is not to be taken literally. Navel (Naabhi) is the psychic centre where all un-manifest thoughts first spring forth into our recognition (Pasyantee). The seedless state of all thoughts is called in the Yoga Sastra, as Paraa. It therefore means “one in whose bosom lies, in potential, all the possibilities of the universe of expression.” It can also mean “One who manifests Himself in the lotus of the heart of his devotee. Some translate as “He who is seated in the pericarp of the lotus.”

(347) Aravindakshah: One whose eyes resemble Aravinda or the Lotus.
“One who has eyes as beautiful as the lotus”. The lotus opens at sun-rise and closes in the night. The Lord opens His beauty and grace in the presence of the devotees and the flood of His grace, as it were, drys up in the presence of the dark sensuality of the ignorant.

(348) Padmagarbhah: One who is fit to be worshipped in the middle of the heart-lotus.
“One who is being meditated upon in the centre of the lotus-of-the-heart.”

(349) Sarirabhrut: One who supports the bodies of beings, strengthening them in the form of Anna (Food) and Prana.
“One who sustains nourishes all bodies”. Or, it can mean “One who is form of food and praana, becomes the very cause for the sustenance of the body”. It is a fact very well known that even though a body can continue existing without visibly decaying for 50 years, once Life has ebbed away, the deadbody cannot maintain its form and it does not exist even for 48 hours intact. He who while presiding over the body nourishes and maintains it, and in whose absence the body decays and nourishes, He is the One who is the Sustainer of the body (Dehahhrit).

(350) Mahardhir: One who has enormous Ruddhi or prosperity.
“One who has great riddhi, meaning, prosperity and power”. These two-prosperity and power-together is called glory (Aisvarya). Thus the term means, “One who has by His very nature glory ever with Him.”

(351) Ruddho: One who is seen as standing in the form of the world.
“One who has expanded Himself to be the universe.” In short, “One who has manifested Himself as the entire world of plurality, constituted of the finite things of the Cosmos.”

(352) Vruddhatma: One whose Atma or body is Vruddha or ancient.
“The ancient Self.” In the Self there is no concept of Time, It being beyond the intellect. But here, by the term Vriddhaatmaa, it only means that He was the Self before all creation. It is only after the creation of Time that we are capable of saying and indicating Him as the Self of the various living creatures. He is the first Self, meaning, He is the Self whose manifestations are the world of plurality.

(353) Mahaksho: One who has got two or many glorious eyes.
“The Great-eyed”, meaning, the eyes that can see not only the world-of-objects, but also X-ray through them and see all that are happening deep within the bosom of all creatures. He is the “Great Eye” seeing all, at all times, as He is the Consciousness that illumines everything at all times, in all bosoms.

(354) Garuda-dhvajah: One who has got Garuda as his flag.
“One who has the (Garuda) as his insignia on his flag. The eagle is consider as the vehicle of the Lord; most probably Because this bird ever soars high and from above sees even the minutest speck of dirt in the world. The eagle after spying the carrion, swoops down and takes it away, thus purifying the atmosphere. Similarly, the Lord never allows any negative thought to come into the heart of His devotees, and hence, the eagle is considered as His vehicle.

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