Stanza::43::
Ramo viramo virato margo neyo nayonayah
Virah shaktimatam shreshtho dharmo dharma-vid uttamah ..43

(394) Ramo: The eternally blissful on in whom the Yogis find delight.
“That which revels in every form or that in which all Yogins in their meditation revel. In Padmapurana, it is clearly defined, “in Him, who is Eternal Bliss, Pure Consciousness, and Endless, the Yogins revel.” Therefore, by the term ‘Raamah’, the Supreme Self is indicated. The term can also mean “One who has a compelling charm about Himself. He who is the most Handsome.”

(395) Viramo: One in whom the Virama or end of all beings takes place.
“He in whom the creatures rest; The Abode of perfect rest”, having reached which, there is no return into the realms of experiences. That state is called Viraamah. Some commentators recognise in this term a meaning as, “He (Isvara) in whom the world of plurality merges during the deluge.”

(396) Virato: One in whom the desire for enjoyments has ceased.
“Passionless.” “One who is not associated with the agitations (Rajas) of the mind.” The mind gets agitated when it identifies with the sense-objects of the world outside. The Atman, the Self, in its Pure Nature, has no such identifications, and, therefore, He is recognised as ‘passionless.’

(397) Margo: That path by knowing which the liberation-seeking ascetics attain to immortality.
“The path.” There is no other way to know Him. For complete liberation, there is no way other than realising the Self, Sree Narayana.

(398) Neyo: One who directs or leads the Jiva to the Supreme Being through spiritual realization.
“The Guide”, the “Conductor.” He who guides and ultimately takes the seeker to the Reality is Lord Narayana, the Saguna Brahman. Through surrender to Narayana, the devotee develops the integration within and when fully integrated, he becomes the meditator and through meditation, the Highest is achieved. Therefore, Vishnu is indicated here as the “Conductor.”

The term can also mean “One who is fit to be conducted to the Highest.” The individual-ego .is that which tries to realise its own real nature, the self. The very individuality (Jiva) who is fit to be led towards the gateway to the Higher Consciousness is the One that has removed its false attachments and is held in animated joy, in meditation. In essence, such a jiva is nothing other than the Supreme, and, therefore, the Supreme is thus called as the Jiva.

(399) Nayo: One who leads, that is, who is the leader in the form of spiritual illumination.
“One who leads.” When such a true devotee slowly and steadily gains his detachments from the outer world he moves himself more and more into the Higher and Subtler states of Consciousness. The one who leads such a seeker is again the grace of the same Self-Atmabala.

(400) Anayah: One for whom there is no leader.
If the ego is led by the Lord (as Naya) to the Highest, then when once the Supreme State is reached, It has none to lead or guide It. The Lord guides all, but there is none to guide Him. This is because He is All- pervading and, therefore, He needs no guide to lead Him to Himself, as He is everywhere at all times.

(401) Virah: One who is valorous.
“The Valiant.” One who, by His prowess; creates the fear in the minds of the Rakshasas.

(402) Shaktimatam-shreshtho: One who is the most powerful among all powerful beings like Brahma.
“The best among those who have power.” All powers that are available, have been classified under three types: the power-of -Knowledge (Jnaana-Sakti), the power-of-Desire (Icchaa-Sakti) and the power-of-Action (Kriyaa-Sakti). All these powers are expression of the Self in the intellect, in the sub-conscious mind and in the physical body, respectively. Naturally the Self is the best among all other kinds of powers inasmuch as, all powers are expressions of this Great Self.

(403) Dharmah: One who supports all beings.
This term is used in Hinduism in thousands of different shades that, to the early student, the meaning of this term is lost in confusion. Dharma of a thing is that because of which the thing is, without which the thing is not.” This term, Dharma, has, therefore, been translated as “the Law of Being” -the Dharma of the Sun is light; the Dharma of the Fire is heat, the Dharma of Sugar is sweetness. What then is the Dharma of the individual? The essential Dharma of the individual can only be the self, because, without which is the individual cannot exist, and the individual’s expressions, physical mental and intellectual, are all expressions of the self through the equipment in Him. Thus “Dharma” means the only self in all individuals.

This is essential Dharma in anything is that which supports the things and, therefore, the self which is essence everywhere, is considered as the very one which supports everything.

(404) Dharma-viduttamah: The greatest of knower of Dharma. He is called so because all the scriptures consisting of Shrutis and Smrutis form His commandments.
“One who is the highest among men of realisation.” All those who know the Reality are knower among all knowers of the self.

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Stanza::42::
Vyavasayo vyavasthanah samsthanah sthanado dhruvah
Parardhih parama-spashtas tushtah pushtah subhekshanah ..42

(384) Vyavasayo: One who is wholly of the nature of knowledge.
“Resolute.” Being of the nature of Pure Wisdom, there is no vacillation in Him; all irresolution is at the level of the doubting mind and the unprepared intellect. The term ‘Vyavasaayah’ also means “Yoga.” In this sense, the term is used in the Gita, “The intellect of one who is practising Yoga is single-pointed without vacillation.” Again, in the same chapter criticising those who are running after enjoyment and power, Krishna says, “those who are revelling in sensuality and consequently disturbing the poise of their intellect, cannot have a steady mind and consistent pursuit of Yoga.”

To work persistently until the Goal is reached is resolution. “To steadily apply ourselves in continuously withdrawing ourselves from our identifications with the not-Self, until we come to apprehend and experience the Self”, is Yoga. Hence, commentators interpret ‘Vyavasaaya’ as “Yoga.”

(385) Vyavasthanah: He in whom the orderly regulation of the universe rests.
“The Basis or the Substratum.” The one who is the very Substratum for the entire pluralistic world; the One who orders the laws of the cosmos and administers those laws.

(386) Samsthanah: One in whom all beings dwell in the states of dissolution.
“The Ultimate Authority, State or Goal.” He who absorbs unto Himself all the multiplicities of names and forms during the time of deluge. The One Source into which all perceptions, emotions and thoughts retire and merge at the time of deep-sleep. In short, it means “the One who integrates the plurality and absorbs it all unto Himself when the projections are ended at that time of transcendence.

(387) Sthanado: One who gives their particular status to persons like Dhruva according to their Karma.
“One who confers the right abode.” Each living organism, “according to his actions and thoughts” gathers to himself vaasanaas and according to the vaasanaas, each individual takes his birth. Thus, the One who gives (dada) the appropriate abode (sthaana) to each individual (Jeeva) is called Sthaanadah. In short, the Lord is the distributor of the fruits-of-actions.

(388) Dhruva: One who is indestructible.
“The stable; the Firm.” That which remains “the Changeless in the midst of changes”, “that which is Imperishable in the midst of all perishing”. The body, the mind and the intellect and the worlds interpreted by them are all variables and changeable. The Consciousness, which illumines all of them and makes us aware of them is, indeed, the “Changeless.”

(389) Parardhih: One who possesses lordliness of this most exalted type.
“One who has Supreme Manifestations (Riddhi)”. The glory (vibhooti) of the Lord is expressed in His manifestations and there manifestations are indeed divine as the Geeta thunders, “the glories of the Self are indeed divine”.

(390) Parama-spashtas: One in whom `Para’ or supremely glorious `Ma’ or Lakshmi dwells. Or one who is the greatest of all beings without any other’s help.
“The extremely vivid.” He who is extremely clear to those who have conquered the agitations and all disturbing thought-currents of the mind through a successful pursuit of the practice of meditation. He being the very Self, nothing in fact is so ‘clear’, meaning, so self-evident, as the Pure Consciousness is in us. No experience in the outer world or in our subjective bosom would have been possible had it not been for the Light of the Self. Even the sense of individuality in us is but an image of this Awareness, which is the very Self in every living creature. It being thus the Absolute Subjective essence. It is described as “the most Vivid.”

(391) Tushtah: One who is of the nature of supreme.
“The ever-Contented,” meaning “the One who is happy at the minimum offering of a devotee.” “I accept even if you offer some leaf or flower, or fruit or spoon of water, happily, if it is offered in love,” confesses Lord Krishna in the Gita.

The Self being beyond body, mind and intellect, it cannot have any of the sense of imperfections or incompleteness and as such, the All-full Self must be at all times, complete in Himself. Naturally therefore He is All-Blissful. Consequently, His Nature must ever be Supreme contentment.

(392) Pushtah: One who in fills everything.
“One who is ever-full.” The Supreme Consciousness being All-pervading, He is Infinitely Full- nothing can we take out of It, nor can we add to It. It is Ever- full and, therefore, even when the manifestations emerge out from It, It is not less for it.

(393) Subhekshanah: One whose Ikshanam or vision bestows good on all beings that is, gives liberation to those who want Moksha and enjoyments to those who are after it, and also cuts asunder the knots of the heart by eliminating all doubts.
“All auspicious gaze.” One whose very gaze brings streams of auspiciousness to the devotee. The Self-being beyond vaasanaas, one who realises the Self, goes beyond all sins. A devotee walking the very path and moving towards the spiritual contents, purifies himself from all sins, since he will be living a life not identifying with his body, mind and intellect.

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Stanza::41::
Udbhavah kshobhano devan shrigarbhah parameshvarah
Karanam kaaranam karta vikarta gahano guhah ..41

(373) Udbhavah: One who is the material cause of creation.
“The Originator” The Lord is the material-cause from which the entire universe arises and, therefore, He is the origin for the Cosmos, or it can mean to indicate, “One who is again and again born as the endless jivas under the urge of their individual vaasanaas”.

(374) Kshobhano: One who at the time of creation entered into the Purusha and Prakruti and caused agitation.
“The Agitator” If the Self were not in the equipments, the equipments will not get agitated -will not pursue their functions The Atman, the Pure Consciousness is that which thrills and agitates both the matter (Prakriti) and energy (Purusha), and causes the manifestation of the living entities (jives), who, with their actions, constitute the dynamic aspect of the world. If the Self is not there, there can be no movement or expression of life; everything would have remained completely inert and insentient. He is the Lord who thrills the world and makes it so beautifully palpitating with life. Hence, He is called as the Agitator (Kshobhanah).

(375a) Kshobhano: One who at the time of creation entered into the Purusha and Prakruti and caused agitation.
“One who revels is Deva. This term ‘Deevyati’ in Sanskrit also means ‘to conquer’, ‘to shine’ and ‘to praise’ Therefore, Lord Vishnu is rightly called as Derah because He sports through His play-the great Creation-Sustenance-Destruction-play, He functions in all Beings as He shines as the Universal Consciousness; and He is praised by all the devotees Svetasratara Upanishad indicates “there is only one Deva”.

(375b) Devan: `Divyati’ means sports oneself through creation and other cosmic activities.

(376) Shrigarbhah: One in whose abdomen (Garbha) Shri or His unique manifestation as Samsara has its existence.
“Containing all glories within; One in whom are all glories (Aishwarya)” The glory of the Lord is the universe and this universe resides in Him, and therefore, all powers and glories that are manifested in the universe are also ever in Him.

(377) Parameshvarah: `Parama’ means the supreme. `Ishvarah’ means one who hold sway over all beings.
The Supreme (Parama) Lord (Ishvara). The fanatics generally interpret the word to mean as “the only Lord”, in the sense that all other concepts of God are wrong. The large-hearted, tolerant Rishis of old, could have never meant such a meaning. It could only mean “that He is the Supreme Consciousness whose expressions are all the deities”. The term Ishvara indicates both might and glory. Therefore, Parameshvara means “One who is Omnipotent and All-glorious.”

(378) Karanam: He who is the most important factor in the generation of this universe.
“The Instrument.” That which is most useful in fulfilling any piece of work is called the tool or the instrument. For the creation of the world He is the instrumental-cause (Nimitta Kaarana).

(379) Kaaranam: He who is the most important factor in the generation of this universe.
“The Cause.” By the earlier term it was indicated that He is the instrumental-cause (Nimi- tta Kaarana) for the whole universe. Here now, by this term, it is indicated that He is the very material-cause (Upaadaana Kaarana) of the universe. Since the term directly means only “the cause”, it can mean not only the material cause, but also it can suggest the instrumental-cause. In the former case it would mean “He from whom the whole universe arises”, and in the latter sense, the term is interpreted by some commentators as “He who causes the universe to emerge out”.

(380) Karta: One who is free and is therefore one’s own master.
“The Doer”. He is the One in whose presence alone all activities are possible, and hence by a transferred epithet, though the doings all belong to the equipments, the Self is called as the “Doer”. One who can freely perform all the functions of creation, sustenance and destruction, is the “Doer”.

(381) Vikarta: One who makes this unique universe.
“One who creates the infinite varieties that constitute the universe.” It can also mean, “One who has created out of Himself, the endless self-manifestations of incarnations.”

(382) Gahanah: One whose nature, greatness and actions cannot be known by anybody.
“The Un-knowable”. One who cannot be comprehended by any of the known instruments of knowledge; One who is not an object of perception, but is the very subject and the perceiver in all sense-organs.

(383) Guhah: One who hides one’s own nature with the help of His power of Maya.
“One who dwells in the cave of the heart” meaning “One who is the very core of every living creature.” He is concealed within the equipments and hence, He is described in our Scriptures as “One who dwells in the cave of the heart”. The Smriti describes Him as “This Lord, the Great Purusha, the Witness who dwells in the cave most secretively.” Mundakopanishad describes the Self as ‘Nihitam Guhaayaam’. Again, the Lord Himself says, “I am not readily perceivable by all as I am veiled by my own Maya “

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Stanza::40::
Viksharo rohito margo hetur-damodarah sahah
Mahidharo mahabhago vegavan amitashanah ..40

(363) Viksharo: One who is without Kshara or desruction.
Ksharah means “decaying,” “that which is perishing”, and so Viksharah means “Imperishable”. Those who are meditating upon the Lord in His un-manifested State of Glory, this term is very often used. All material things are conditioned by time and all objects are, therefore, perishable. The Lord, the Self, is the Subject and is, therefore, ever Unchanging and always Imperishable.

(364) Rohito: One who assumed the form of a kind of fish called Rohita.
The term ‘Rohita’ means fish, and this name has come to indicate Lord Vishnu because of His first incarnation as the Fish. When the entire world was submerged in the waters of the deluge, the only living creatures that were available at that time could only be fishes. Lord could incarnate at that time only in the form of the Fish. Therefore, here the term means “One who had manifested to serve the living creatures as the Fish among the fishes.”

(365) Margah: One who is sought after by persons seeking Moksha or Liberation.
“The Path.” In order to realise the Highest which is the Nameless and Formless, human mind will have to first hold on to a divine form, and that is Lord Vishnu. He is the Way and the Goal. In short, “He is the One whom seekers of the Highest meditate upon in order to reach the Supreme.”

(366) Hetur: One who is both the instrumental and the material cause of the universe.
“The Cause”. One who is the cause for the whole universe. He is at once the material-cause (Upaadaana Kaarana), the instrumental-cause (Nimitta Kaarana) and He who alone is also the efficient-cause in the creation of this universe. Hence, He is called The Cause.

(367) Damodarah: One who has very benevolent mind because of disciplines like self-control.
This term has come to indicate the Lord because, He is One who is known through a mind which is purified (Udara) by means of self-control (dama) and such other qualities. According to Mahabharata, “We call Him as Damodara as He is known by means of Dama.”

Brahmapurana re-capitulates the incident in the early childhood of the Lord when He was tied with a cord (dama) round His waste (udara). This term can also mean “One in whose bosom rests the whole universe.”

(368) Sahah: One who subordinates everything.
“All enduring”. The Lord is One who has patience at everything, and is One who readily forgives all the defaults of His sincere devotees.

(369) Mahidharo: One who props up the earth in the form of mountain.
“The Supporter or the Bearer of the Earth”. Since He is the very essence in the universe as its material-cause, He is the One who supports all forms in the universe. The Lord supports the world, just as gold ‘supports’ the ornaments, the cotton ‘supports’ the cloth, the ocean ‘supports’ the waves.

(370) Mahabhago: He who, taking a body by His own will, enjoys supreme felicities.
He who has extreme beauty in all His limbs, or He who is ever fortunate, or fie who gets the greatest share (Bhaaga) in every Yajna.

(371) Vegavan: One of tremendous speed.
“He who is swift”; One who is the fastest in reaching the devotee the moment his loving heart remembers Him. By import it means that He is All- pervading, therefore, He is the fastest, inasmuch as “nothing can ever overtake Him.”

In the Isavasyopanishad He is indicated as swifter than the mind- (Manasojaveeyah).

(372) Amitashanah: He who consumes all the worlds at the time of Dissolution.
“Of endless appetite.” This should not be taken literally, but it only means that the entire world of plurality projected by the mind, merges back when the mind is transcended at the time of the experience of the Self. Just as we can say that the waker swallows the dreamer, the Higher Consciousness, with an infinite appetite, as it were, swallows the Infinite Cosmos; hence figuratively, He is considered as ‘the Great Consumer’ of the whole world of plurality during involution (Pralaya).

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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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