Stanza::53::
Uttaro gopatir gopta gyanagamyah puratanah
Sharira-bhuta-bhrud bhokta kapindro bhuridakshinah ..53

(494) Uttaro: One who is Uttirna or liberated from Samsara.
One who helps to lift us from (Uttarah) the ocean of Samsara. It also conveys the most excellent meaning of “One who is greater and nobler than all other deities.” Rig-Veda declares: “He is the most excellent of all.”

(495) Gopatir: Krishna who tends the cattle in the form of a Gopa. One who is the master of the earth.
The shepherd-As one who played the part of a cowherd in His Krishna-incarnation. The term ‘Go’ in Sanskrit has got four meanings: the cattle, the earth, the speech and the Vedas. In all these meanings He is the Lord (Pati): Lord of the cattle; Lord of Earth; Lord of speech; the Lord about whom all the Vedas speak of as the very Goal.

(496) Gopta: One who is the protector of all beings.
The protector He is the Protector of all living creatures in as much as, if He were not there, the creatures could not exist He is the very Existence in the living Kingdom.

(497) Gyanagamyah: The Lord cannot be known through Karma or a combination of Karma and Gyana.
The One who is to be attained only through the subtle perception of Jnana He is not attained either by actions, or by progeny or by wealth Only through a (“Jnaana Prasaadena”) pure ‘knowledge’ alone He is experienced Here the word knowledge does not mean the ordinary knowledge-of-thing. The experience of Truth is gained only on transcending the intellect. Thus crossing the barriers of the non-apprehension (Avidyaa) the meditator comes to apprehend the Reality; this subjective first-hand apprehension is called True Knowledge (Jnana); by this one process alone can one attain the Infinite; hence this term.

(498) Puratanah: One who is not limited by time and who existed before anything else.
He who was even before Time. That from which even the concept-of- Time itself rose up is the Infinite Truth and. therefore. Truth cannot be measured in terms of Time. Therefore, he is called the Ancient, for, he transcends Time.

(499) Sharira-bhuta-bhrud: One who is the master of the five Bhutas (elements) of which the body is made.
One who nurses and nourishes the very element from which the bodies are constituted. The Lord is the controller of the very five elements.

(500) Bhokta: One who protects. Or one who is the enjoyer of infinite bliss.
The Enjoyer or the Protector. The term “ Bhoktaa” can be dissolved in two ways. In (a) it would mean the ‘Protector’ and in (b) it would mean as the ‘Enjoyer’. According to Vedanta, Lord in His transcendental glory, as the Atman, is neither the ‘Doer’ nor the ‘Enjoyer’ and yet, here, the Lord is taken as the ‘Enjoyer’ only in the sense that the experiencer ‘ego,’ the Jeeva, is also nothing other than the Supreme in Its final Essence.

(501) Kapindro: Kapi means Varah (boar). The word means, the Lord who is Indra and also one who manifested as Varaha or the Boar in one of the incarnations. Or it signifies His Rama incarnation in which He played the role of the master of the monkeys.
One who is the Lord of the Monkeys-Sri Ramachandraji. ‘ Kapih’ also can mean the Boar-incarnation (Varaaha).

(502) Bhuridakshinah: One to whom numerous Dakshinas or votive offerings are made in Yagyas.
He who gives away large gifts (Dakshinaa), as presents distributed at the end of the Sacrifices. When the body, mind and the intellect of man make sacrifices, man does Karmas. Lord Narayana is the One who gives the results for all actions: (Karma Phala Daataa); hence this term to indicate the Lord.

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Stanza::52::
Gabhasti-nemih sattvasthah simho bhuta-maheshvarah
Adidevo mahadevo devesho devabhrud-guruh ..52

(486) Gabhasti-nemih: He who dwells in the middle of Gabhasti or rays as the Sun.
The Centre of the Supreme planetary system. The Sanskrit term ‘Gabhasti’ means ‘rays’, and the term ‘nemih’ means the ‘spokes.’ Therefore, the term indicates “One who is the hub of the wheel-of-light in which the spokes are His own rays of brilliancy.” Astronomically, we can consider this as the sun, the centre of the planetary system. Subjectively, He is the Atman, the Self-the Effulgent Consciousness-beaming out Himself to the whirls of matter (the five koshas).

(487) Sattvasthah: One who dwells specially in sattvaguna, which is luminous by nature.
Abiding in Sattva. Maayaa is constituted of the three gunas: unactivity (sattva), activity (rajas) and inactivity (tamas). When the Maayaa is predominantly constituted of Sattva, it becomes the vehicle for the Supreme Brahman to express as God, Sri Narayana. The Lord is essentially constituted of the “Sattva Guna” and, therefore, He is pure truthfulness in nature (Suddha Satya Svaroopa). It can also mean that He who remains (Stha) in all beings (Sattva).

(488) Simho: One who ahs irresistible power like a lion.
The Lion Due to His great exploits in fighting the negative forces during His various incarnations, He is indicated as the Lion among beings in the universe Also in Sanskrit “any part of a name can indicate the full name” Thus Bheema means ‘Bheema Sena’ or ‘Bhaamaa’ means ‘Satya-Bhaamaa’ Similarly, ‘Simha’ here might mean a part of the Lord’s name as ‘Narasimha’; Narayana had taken the form of the Man-Lion in order to end the tyranny of Hiranyakasipu, and bless his God-devoted son Prahlaada.

(489) Bhuta-maheshvarah: The supreme Lord of all beings.
The Great Lord of Beings One who is the Lord who orders, commands, regulates and presides over all activities of all living creatures, and hence is ever the Ruler of All creature.

(490) Adidevo: He who is the first of all beings.
The first Deity. Or it can also mean as one who is First (Aadi) and one who is resplendent (Deva); further we can also take it to mean that He is the First Deva, meaning, He is the God of all gods. The term ‘Aadi’ also means “one who eats;” the term’ Deva’ can mean ‘one who evolves’: thus the term can mean “one who evolves in eating up,” by consuming the names and forms. This implies that to the extent one withdraws himself from his false occupations with the perceived names and forms, he moves deeper and deeper into the experiences of the divine Lord in himself; with this idea in mind, Lord is described by this term, “One who evolves in consuming the names and forms.”

(491) Mahadevo: One whose greatness consists in His supreme self-knowledge.
The Great Deity, He is the Source of all Consciousness, and from Him have risen all further deities and beings, therefore, it is right to consider Him as the Supreme Lord.

(492) Devesah: One who is the lord of all Devas, being the most important among them.
The Lord of all Devas. He is the very Consciousness in the gods themselves; therefore, in His unquestionable prominence, He is addressed here as “God of all gods.”

(493) Devabhrud-guruh: Indra who governs the Devas is Devabhrut. The Lord is even that Indra’s controller (Guru).
“One who is the king of gods”-Indra -(Deva Bhrit) and one who is the teacher (Guruh). In short, He is the protector and advisor of the very Indra, who is the king of gods.

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