Stanza::61::
Sudhanva-khandaparashur-daruno dravinapradah
Divah-spruk sarva-drug vyaso vachaspatir ayonijah ..61

(567) Sudhanva: One who has got as His weapon the bow named Saranga of great excellence.
One who has his glorious bow-called “Saarga.” Acoording to some, it represents the sense organs and their activities.

(568) Khanda-parashur: The battle-axe that destroys enemies.
One who has the axe- weapon-called “Parasu.” The Lord used this weapon in His Incarnation as Parasuraama, the son of Jamadagni. It is endowed with terrible prowess in cutting down the unholy enemies of the nobler life and so it is called as the “Khanda-Parasu.” As such it means ‘one who wields the invincible Parasu.’

(569) Daruno: One who is harsh and merciless to those who are on the evil path.
“The one who is merciless towards the unrighteous.” Up to a point the Lord is All-mercy- but when He finds that no other method can save the individual, like a surgeon at the operation theatre, He appears to be relentless-merciless.

(570) Dravinapradah: One who bestows the desired wealth on devotees.
One who lavishly gives wealth asked for by His devotees. According to Vyasa, Lord Vishnu gives to his true devotees the wealth of the Sastra knowledge-the deeper and clearer understanding of the Science of Reality.

(571) Divah-spruk: One who touches the heavens.
“The Sky-reaching.” The Lord who revealed His Universal Form to Arjuna in the Bhagavad Geeta.

(572) Sarva-drug vyaso: One whose comprehension includes everything in its ambit.
When considered as one word it means: “One who creates many omniscient men of wisdom.” One who encourages the spread of knowledge and thus turns out many men of wisdom and clearer understanding of life and the world. Or taken as two words its interpretation can mean: “One who is Omniscient and Vyasa.” This would mean, “The Lord who has expressed Him- self as Sri Veda Vyasa.” Vyasa is the poet-philosopher who codified, compiled and edited the Vedas and published them in four volumes-Rig Veda, with its 21 branches; Yajur Veda, with its 101 branches: Saama Veda, with its 1000 branches and the Atharvana Veda, with its 9 branches (or Saakhaas). He is the one who gave us the 18 Puranas and the Brahmasootras. Hence he is called: “The Omniscient Vyasa.”

(573) Vachaspatir ayonijah: The Lord is Vachaspati because He is the master of all learning. He is Ayonija because He was not born of a mother. This forms a noun in combination with the attribute.
One who is a master of all knowledge (Vidyaas) and who is unborn through a mother’s womb.

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Stanza::60::
Bhagavan bhagahanandi vanamali halayudhah
Adityo jyotir-adityah sahishnur gatisattamah ..60

(558) Bhagavan: The origin, dissolution, the bondage and salvation of creatures, knowledge, ignorance – one who knows all these is Bhagavan.
The word ‘Bhaga’, according to the Great Vishnu Purana means, “One who has all the Six Great Glories-Wealth, Power, Dharma, Fame, Character, Knowledge and Dispassion-is called ‘Bhagavaan’.” Again, Vishnu Purana says: “He is named Bhagavaan who knows (a) the beginning and the end, (b) the arrival and departure of beings, and also (c) Vidyaa and Avidyaa.” one who has all the six glorious in himself alone in Bhagavan and these great mighty power atomically come to Him, because his equipment is the Total-mind.

(559) Bhagaha: One who withdraws the Bhagas, beginning with lordliness, into Himself at the time of dissolution.
One who destroys, during the deluge, the six glories just mentioned. At this time, the lord absorbs everything unto himself, and in this sense the term, “destroyer of all great glories. When thus the total -mind rest from its self-willed projections, the world of plurality appears have to been absorbed by the lord unto himself.

(560) Anandi: One whose nature is Ananda (bliss).
“The one who gives delight.” the lord is himself Absolute Bliss, and those devotees who move towards him in pure surrender, come to share his divine nature of All-bliss. There is a version wherein we read this term as ‘Nandee’. Here, too, there is no difference in meaning. also this term indicates: “Son of Nandagopal”-lord krishna-who was natured and tended by Yasodaa and Nandagopal throughout his childhood.

(561) Vanamali: One who wears the floral wreath (Vanamala) called Vaijayanti, which consists of the categories of five Elements.
One who wears always a garland of leavers and flowers named Vaijantee. Vaishnavas declare this to represent the subtle aspect of very fine elements themselves, (Bhoota-tanmaatraas).

(562) Halayudhah: One who in His incarnation as Balabhadra had Hala or ploughshare as His weapon.
“One who has the plough as his weapon.” he is brother of lord Krishna, Balaabhadra, who is considered as the eight incarnation of lord Vishnu. Even today in our country the farmer repeat Bala-rama’s name while ploughing for a successful cultivation and profitable harvest.

(563) Adityo: One who was born of Aditi in His incarnation as Vamana.
One who was born as the son of Adhiti and Kasyapa as Vaamana, who begged of Emperor Bali three steps of ground and got all the three worlds.

(564) Jyotir-adityah: One who dwells in the brilliance of the sun’s orb.
“The supreme who is the resplendence in the Sun.” the Atman expressing as the glorious light and energy in the sun is meditated upon as lord Vishnu. “One must meditate upon Vishnu who is adorned fully, holding in his hands the conch and Discus, sitting in padmasana, enveloped in golden hue, in the centre of the orb of the sun.” the Deity residing in the disc of the sun is Narayana Himself. “Aat” -’from Vishnu’; “ityah” -’to be obtained and so He is called as Aaditya. This interpretation gives us an insight into the meaning of the word Sun, in Sanskrit-‘Aaditya’: “One from whom all creatures have to receive”! The great-grand-giver is the Sun.

(565) Sahishnur: One who puts up with the contraries like heat and cold.
One who calmly endures the pairs of opposites. One who is above them, and thus is never influenced by these experiences of the physical and mental realms.

(566) Gatisattamah: One who is the ultimate resort and support of all, and the greatest of all beings.
The ultimate refuge for all devotees; the best (Highest) destination and at once the noblest path. Lord Narayana. “Gati” means both the goal and the path. In short, One who is himself the very essence of the spiritual liberation.

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Stanza::59::
Vedhah svango ajitah krishno drudhah sankarshano acyutah
Varuno vaaruno vrukshah pushkaraksho mahamanah ..59

(547) Vedhah: One who does Vidhana or regulation.
One who is the Creator of the whole universe, the Supreme who is expressing Himself for the apparent function of creating the world of plurality. The Infinite Truth functioning through the Total-Mind is the Creator-Hiranyagarbha. According to Amarakosha, ‘Creator’ is called as Srashtaa, Prajaapatih or Vedhaah.

(548) Svango: One who is oneself the participant in accomplishing works.
It is commented upon by some, as one who is beautiful, who has well proportioned limbs. This meaning emphasises the glory and beauty of the form of the enchanting Vishnu. The same term can also be interpreted as “Self-instrumental.” For the projection of the pluralistic phenomenal world, He has no instrument other than Himself. The Lord not only creates everything from Himself but He, Himself, is the instrumental cause for the world. We have already indicated earlier that in the making of anything, three causes must come into play, the “material-cause” (mud), the “instrumental-cause” (the pot-maker’s wheel) and the “efficient- cause” (the intelligent pot maker). In the case of the creation of the universe all these three causes are intrinsically the Lord alone. Thus, He is the material, from which He creates the world by Himself. This idea is expressed here when the compelling beauty of the Lord’s form is being indicated by the precious term “Self-instrumental.”

(549) Ajitah: One who has not been conquered by anyone in His various incarnations.
One who is vanquished by none- unconquered-and therefore, the unconquerable in any of His incarnations. We never meet Him as vanquished in any of his confrontations with mighty evil.

(550) Krishno: One who is known as Krishna-dvaipayana.
One who incarnated in the Yaadava tribe as the son of Vasudeva and Devakee. It is commented upon as ‘one who served the Hindu Spiritual World in the form of Krishna Dvaipaayana’ which is the full name of Vyasa, the author of the Puranas. However, Krishna also means ‘The Dark’; the one great Infinite Consciousness that plays in us constantly, because of which we are aware of our experiences, and yet, never can we directly apprehend this Source of All- life within ourselves. The Krishna is the “unknown factor” that expresses through us-whose manifestations are all our physical, mental and intellectual capabilities. He is, therefore, called as the’ Unknown’, the ‘Dark’-Krishna.

(551) Drudhah: One whose nature and capacity know no decay.
“The Firm.” One who is firm in His convictions, judgements, love and mercy. It is in this sense that the Bhakti Marga describes the Lord often as ‘A-Dridhah’, especially when a sinner prostrates before Him; meaning that in full repentance were a criminal to surrender himself to the Lord’s Feet, the Infinite Justice even wavers and becomes anxious to help the sinner out of his mistaken notions and his consequent ugly actions. The Lord is ever vigilant to re-establish such a one in his own wisdom, which is his real nature.

(552) Sankarshano Acyutah: Sankarshana is one who attracts to oneself all beings at the time of cosmic Dissolution and Acyuta is one who knows no fall from His real nature. They form one word with the first as the qualification – Acyuta who is sankarshana.
During the great dissolution of the entire universe of names and forms, He, being the one who merges the entire plurality into His own essence-He is called ‘Sankarshanah.’ When an individual sleeps, his entire world of experiences get absorbed into himself and they all remain in seed condition in the ‘Causal-body’ as mere vaasanaas. One who never falls away from His own essential nature is called ‘Achyutah’ -one who knows no fall (Chyutih). The one expression used here for the Lord is the combination of both these terms. The Lord Narayana who absorbs the whole world into Himself at the time of the deluge, and He who never falls away from His own Real Nature.

(553) Varuno: The evening sun is called Varuna, because he withdraws his rays into himself.
Since, in the evening, the sun reaches the western horizon (Varuna-Dik), the sun is called Varunah. Also after his day’s functioning in the world, in the dusk he gathers his scorching rays unto himself and disappears. Like the setting sun, the Lord withdraws all the pluralistic world unto Himself. The Eternal Reality, functioning through the sun as the sun’s energy and light, is described in the Upanishads as the ‘Golden One’, and hence the appropriateness of using this term Varunah for Narayana. The designation Soorya- Narayana is very familiar to the students of Purana.

(554) Vaaruno: Vasishta or Agastya, the sons of Varuna.
The son of Varunah is called Vaarunah. Both Vasishtha and Agastya are traditionally considered as sons of Varunah. Therefore, the term indicates the Lord, who manifested himself as Vasishtha or Agastya. Where-ever there is an explosive expression of any spectacular glory of stupendous achievement, “understand them all as coming out of my glory,” says Krishna in the Bhagavad Geeta.

The term can also be read in some manuscripts as A – Vaarunah-meaning, according to some commentators, “one whose nature is never subject to veiling.”

(555) Vrukshah: One who is unshakable like a tree.
In the Upanishads the world emerging out of the Supreme Brahman is described metaphorically as a ‘Tree’; in the Kathopanishad and in the Geeta, we read of the Samsaara- Vriksha-the Tree of Life-exhaustively described. In the Puranas, again we find, in more than 3 or 4 places, exhaustive descriptions of the world manifested from the Lord as a ‘Tree.’

(556) Pushkaraksho: One who shines as the light of consciousness when meditated upon in the lotus of the heart. Or one who has eyes resembling the lotus.
One who has eyes (Aksha) as beautiful as the lotus flowers (Pushkara); the descriptive epithet: ‘Lotus-eyed.’ The Sanskrit term ‘Pushkara’ also means the Universal-Space, thus, it also has the interpretation, “one who is ever pervading all space.”

(557) Mahamanah: One who fulfils the three functions of creation, sustentation and dissolution of the universe by the mind alone.
“One who has a great mind.” Narayana as the Lord (Eesvara) is the Supreme Consciousness functioning through the Total-Mind, and He, with His Mind, creates, sustains and destroys, fulfilling the great game of Samsar, continuously.

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Stanza::58::
Mahavaraho goivindah sushenah kanakangadi
Guhyo gabhiro gahano guptas chakra-gadadharah ..58

(538) Mahavaraho: The great Cosmic Boar.
One who had manifested as the Great Boar. In order to heave up the world from the slush that formed naturally when the waters of the deluge receded. This is the third of the Lord’s incarnations.

(539) Govindah: ‘Go’ means Words, that is the Vedic sentences. He who is known by them is Govindah.
One who is to be known (Vid) through the declarations of the Vedanta (Go). In Vishnu Tilaka we read:

Here, “Gobhih” means the statements and declarations of the Upanishads.

(540) Sushenah: One who has got about Him an armed guard in the shape of His eternal associates.
He who has a charming army. The army of Vishnu is called as His Ganas. They are mainly constituted of the great sages and hence, their compelling enchantment.

(541) Kanakangadi: One who has Angadas (armlets) made of gold.
The bright-as-gold armlets. Armlets are ornaments worn on the upper arm covering the shoulder and the top portion of the arm.

(542) Guhyo: One who is to be known by the Guhya or the esoteric knowledge conveyed by the Upanishads. Or one who is hidden in the Guha or heart.
The mysterious; the Profound. Due to the profound nature of the Truth even in the upanishads the essential theme is mysteriously secretive. Therefore, the entire Upanishadic literature is called as “the secret literature.” Vishnu is to be realised in the secret chambers of the heart, so He is called as the Supreme “Secret” (Guhya).

(543) Gabhiro: One who is of profound majesty because of attributes like omniscience, lordliness, strength, prowess etc.
“The Unfathomable.” Even the Upanishads declare that He is unknown. The limited human intellect cannot apprehend or visualise, or plumb the depth of, or unravel the mystery of His Wisdom, Power, Strength or Purity.

(544) Gahano: One who could be entered into only with great difficulty. One who is the witness of the three states of waking, dreams and sleep as also their absence.
He is impenetrable; Imponderable. We cannot dash into the domain of His Nature Divine. Through surrender alone can we reach the realm of the Self.

(545) Guptas: One who is not an object of words, thought etc.
The Well-concealed. He is not easily revealed by words. Nor can the sense organs ever recognise Him. All the Upanishads repeatedly declare that the Self-being the very “subject,” the instruments of the body, mind and intellect can never apprehend Him. He can only be apprehended by a steady mind that has been purified by continuous meditation “Being the hidden nature of all beings he is not manifested.”

(546) Chakra-gada-dharah: One who has discus and Gada in hand.
One who is the bearer of the Discus and the Mace. His Chakra is called Sudarsana; His Gadaa is called Kaumodakee. The ancient Acharyas have declared that the Discus represents the Mind and the Mace represents the Intellect.

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Stanza::57::
Maharshih kapilacharyah krutagyo medini-patih
Tripadas tridashadhyaksho mahashrungah krutantakrut ..57

(531) Maharshih Kapilacharyah: Kapila is called Maharshi because he was master of all the Vedas.
One who has manifested as the teacher Kapila, the great sage. “Rishi”, the sage, is one who has mastered a portion of the Veda, and one who has mastered the entire Vedas is called “Maharshi” in the Hindu tradition. The preceptor Kapila, who is a great master of the entire Vedic literature, is the propounder of the Saankhya philosophy. The glory of kapilaachaarya is endorsed by Lord. Krishna Himself in the Gita when He declares, “Of the perfected-ones, I am sage Kapila.”

(532) Krutagyo: Kruta means the world because it is of the nature of an effect.
The created and the knower of the creation. Kritam means “the universe that has been created.” Jna means “the knower of all the objects.” The Supreme Self is the material cause for the “knower” ego (Jna), and the effects constitute the world of things and beings (Kritam). He who is the very substratum for both cause and effect is the Absolute Self, the Lord. He is unconditioned by the outer matter vestures such as body etc. and thus Lord Sri Narayana is the Absolute Reality. Nowadays, this word (Kritajna) has come to mean “gratitude” or “thanks-giving”. It is a cheap application of this deep meaning. To express to my benefactor that “I have known (Jna) what he had done (Kritam) to help me” is thanksgiving, and hence, this usage is today very popular in our vernacular.

(533) Medinipatih: One who is the Lord of the earth.
The Lord of the Earth, Sri Narayana. The Preserver Vishnu as the husband of the inert matter, Earth, is a concept at once immensely beautiful and deep, philosophic and poetic.

(534) Tripadas: One having three strides.
“The One who has taken the three steps.” This indicates, the Vamana-incarnation, and how He measured, in just three steps, the entire universe. The Jeeva, the limited ego, meaning the seeker, has also to take three steps forward, to reach across the delusion of the three worlds of sleep, dream and waking. The meditator can measure these three “worlds” in three steps and arrive at his own original Real Nature in his inner mystic experience.

(535) Tridashadhyaksho: One who is the witness of the three states of waking, dream and sleep, which spring from the influence of the Gunas.
“The Lord of the three steps”-the ‘three steps’ are waking, dream and deep-sleep. One who is the Witness of the ‘three steps’ is the Self. It can also mean that One who assumes, in His play, the three qualities of Sattva, Rajas and Tamas-and yet, Himself, is not affected by anyone of them.

(536) Mahashrungah: One with a great antenna.
“The Great-Horned.” The term indicates how the Lord in the Fish-incarnation tied the ship to his great horn and sported in the waters of the deluge.

(537) Krutantakrut: One who brings about the destruction of the Kruta or the manifested condition of the universe.
He is the destroyer of the “creation.” He is the Creator, in our subjective life, of the inactive (taamasa) and positive (saattvic and raajasa) vaasanaas- the sins and the merits. When the merits are more, the Lord provides a heaven for them to exist and when the sins are more, they move into the lower wombs, where sin-vaasanaas, too, get exhausted. An individual seeker when he exhausts all the above vaasanaas, rises to the realm of the Self and gets totally identified with the Self. Therefore, Sri Narayana is that State Divine, wherein all created vaasanaas (Krita) get destroyed (Anta). Thus, the end (Anta) of the vaasanaas (Krita) is called “total liberation” (Kritaantam). He who is the giver of the’ krita’, Him- self is the giver of “total liberation” (Kritaanta-krit)…. We find it also interpreted to mean that the Lord is one who has destroyed (Krindanam) Lord Death (Kritaanta) himself. One who is the destroyer’ Kritaanta’, in this sense we can take this term as meaning the Lord who has taken the form of Rudra, the Destroyer-Lord Siva.

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Stanza::56::
Ajo maharhah svabhavyo jitamitrah pramodanah
Anando nandano nandah satya-dharma trivikramah ..56

(521) Ajo: ‘A’ means Mahavishnu. So the word means one who is born of Vishnu i.e. Kama Deva.
Unborn. As the changeless and deathless Reality, He has neither birth nor any decay, ‘Unborn’ in philosophy means undying; therefore, Eternal, Changeless, “Born to Lord Vishnu” is yet another meaning, and according to this interpretation, the term can suggest “Pradyumna,” son of Vishnu, who is considered to be in our Purana as an Incarnation of the Lord of Love.

(522) Maharhah: One who is fit for worship.
“One who deserves the highest worship.” Arhaa means ‘poojaa’: ‘worship’.

(523) Svabhavyah: Being eternally perfect He is naturally without a beginning.
Ever-rooted in the nature of His own Self. One who is the Uncaused Cause, the God.

(524) Jitamitrah: One who has conquered the inner enemies like attachment, anger etc. as also external enemies like Ravana, Kumbhakarna etc.
One who has conquered all his enemies both within and without. Within, He has conquered all enemies such as desires, hope, etc., and externally, has conquered enemies like Ravana, Hiranyakasipu and others.

(525) Pramodanah: One who is always joyous as He is absorbed in immortal Bliss.
‘Ever-blissful’. One who is constantly enjoying His own Eternal, Blissful nature. The term indicates ‘Vishnu’ because Sri Narayana is the One that causes bliss in the heart of those who meditate upon Him.

(526) Anando: One whose form is Ananda or Bliss.
A mass of Pure Bliss. Bliss is His pure nature. The Brihadaranyaka Upanishad says: “Of this happiness, all other beings enjoy only a part.”

(527) Nandano: One who gives delight.
“One who makes others blissful.” Since the Lord is the very source of the happiness of the devotees who reach the divine plane of Pure Consciousness, it is in Him they get themselves intoxicated with the endless drunkenness of thus unceasing Bliss.

(528) Nandah: One endowed with all perfections.
One who is freed from all limited worldly pleasures. Worldly pleasures come through contact with the objects of the sense-organs. The term means One who has no contact with the world of senses, as He dwells in transcendence of all the equipments of pleasure-the body, mind and intellect. Chandogya Upanishad says, “That which is immensity is felicity; there is no felicity in littleness.”

(529) Satya-dharma: One whose knowledge and other attributes are true.
One who has in Him- self all the true Dharmas. Kindness, non-injury, charity etc. are considered as the noble Dharmas. Sri Narayana is One in whom we find all these Dharmas to the maximum. In short, He is the embodiment of Yoga (Yogesvara). It also means that One who is rich in the experience of the Supreme Self; for, the Upanishad says: “This alone is the Supreme Dharma which is to experience the Self through yoga”…

(530) Trivikramah: One whose three strides covered the whole world.
“One who has taken the three steps”. One who has, in three steps, conquered the three worlds in his Vamana-incarnation. The spiritual seeker has only to take three steps to reach the Centre of the Self in him- self. Once he has stepped across the fields-of-experiences in the waking, dream and deep-sleep conditions, he has reached the Infinite Consciousness, the Atman. The very term ‘Tri’ in Sanskrit means ‘the three-worlds.’ “The greatest men of reflection have declared the three fields-of-experiences (Loka) by the simple term ‘Tri,”-(Harivamsa).

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