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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