Stanza::55::
Jivo vinayita-sakshi mukundo amita vikramah
Ambhonidhir anantatma mahodadhishayonatakah ..55

(513) Jivo: One who as the Kshetragya or knower of the field or the body, is associated with the Pranas.
One who remains as the limited ego (Jeeva), who in its sense of separateness comes to experience the endless joys and sorrows in the fields of life. One who functions as the Experiencer-of-the-Field (Kshetragna), as described in the Bhagvad Gita.

(514) Vinayita-sakshi: One who witnesses the Vinayita or worshipful attitude of all devotees.
The Witness of modesty. He is the one Consciousness that illumines the very sense of humility in His devotee’s heart. It can also mean that as Pure Consciousness, He is one without a second, and, therefore, from His state of Universal Oneness He sees nothing other than Himself everywhere. In this Absolute Nature He does not see the world of finitude constituted of the ego and its deluded devilry.

(515) Mukundo: One who bestows Mukti or Liberation.
One who gives liberation. To those who are trying to free themselves from the imperfections of the matter-conditionings, and who are struggling hard to end their delusions, Sri Narayana, being the very Goal, ultimately gives complete liberation for all devotees who reach Him in the true spirit of total surrender.

(516) Amita vikramah: One whose three strides were limitless.
Of immeasurable Prowess or One whose step (Vikramah) is immeasurable (Amita). The Lord in his Vamana-incarnation measured the three worlds by His three steps, and, therefore, He gained the title of ‘Trivikramaha’. Since the Lord’s steps are so vast, they are, indeed, immeasurable-” Amita”- Vikramah.

(517) Ambhonidhir: One in whom the Ambas or all beings from Devas down dwell.
The direct meaning of the word is “ocean” and the Lord Himself in the Bhagvad Gita has declared, “Of the lakes I am the ocean”. According to the Taittireeya Braahmana: “These are the four Ambhas: viz. the Devas, Men, Manes and the Asuras.” Therefore, the term Ambhonidhih should mean “One who is the substratum for all the four types of creatures.

(518) Anantatma: One who cannot be determined by space, time and causation.
The Infinite Self. He is undefeated by time, space, or substance, and, therefore, in His own unconditioned nature He is the Infinite One Self. Or it can also mean One who manifests Himself as the endless varieties of entities constituting the universe. Ananta also means “end-less” and, therefore, the Endless Self, which means the Paramaatman, the Supreme Self.

(519) Mahodadhi-sayah: One who lies in the water of Cosmic Dissolution into which all entities in the universe have been dissolved.
One who rests on the great ocean. According to the description of Vishnupurana, Lord Narayana reclines upon the Aadisesha in the Milky-ocean of Vaikuntha. It can also mean, “One who remains on a fig-leaf, upon the waters of the deluge, when all names and forms have been dissolved into the unmanifest.

(520) Antakah: One who brings about the end of all beings.
The Death. As Time, He is the One who brings about constant changes in the world, without which no evolution or creative development is ever possible.

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Stanza::54::
Somapo amrutapah somah purujit purushottamah
Vinayo jayah satyasandho dasharhah satvatampatih ..54

(503) Somapo: One who drinks the Soma in all Yagyas in the form of the Devata (Deity).
One who drinks the Soma-juice in the Yagnas, in the form of the deity that has been invoked by the householder. In short, Narayana is the Lord that receives all the offerings, in all rituals, which we may offer, because He is the One invoked, who plays as the various hierarchy of deities.

(504) Amrutapah: One who drinks the drink of immortal Bliss which is of one’s own nature.
One who drinks the nectar. As the Infinite Truth He at all times enjoys the blissful immortality (Amritatvam). Also, it may have the echo of the Puranic story of the churning of the Ocean-of-milk (Ksheeraabdhi) until they got the Nectar, which was confiscated by the Asuras, and when they ran away, it was Sri Narayana, who, in the form of the irresistible Mohini, a beautiful enchanting damsel, recovered the Nectar from them and distributed it to the gods. He had partaken the Nectar along with the gods.

(505) Somah: One who as the moon invigorates the plants.
One who in the form of the moon- light (Soma) nourishes all the plant-kingdom with their respective essential sap. It is very well known in the Hindu literature that the moonlight is that which enriches the food value in the fruits and grains. In the Gita, Bhagavan says: “I in the form of the moon-light, enrich all the plant-kingdom,” The term can also mean Shiva, in which case it would mean as “One who is ever consorted by Uma.”

(506) Purujit: One who gains victory over numerous people.
One who has won over numerous enemies. The word Puru means ‘many’.

(507) Purushottamah: As His form is of cosmic dimension He is Puru or great, and as He is the most important of all, He is Sattama.
One who is Greater among the great. Here the word Puru means ‘great’. In some readings we find instead of this term “Puru-sattamah” the term “Purushottamah” is used, in which case the meaning is the Omnipresent (Purusha) and the Best (Uttamah)-the Absolute Reality.

(508) Vinayo: One who inflicts Vinaya or punishment on evil ones.
In direct meaning, of course, it means “He who shows the supreme humility.” But the term also means “One who humiliates those who are unrighteous.” The Lord is one who leads well (Vi-Naya) the seekers steadily through the path of truth and righteousness.

(509) Jayah: One who is victorious over all beings.
The Victorious. One who has conquered all the matter. It connotes that in order to experience the ‘Self’ we have to conquer all the lower matter-realms and their by-products. Realizing the Self, the seeker himself becomes the Self. At that time he has conquered all.

(510) Satyasandho: One whose `Sandha’ or resolve becomes always true.
Of truthful resolution (Sankalpa). The Lord is One, who in His perfection, has so completely integrated, that His resolve, His thoughts, feelings, words and action are always truthful. There would he no com- promise in them, and as such, every resolve of His becomes fruitful “Heavens might fall down, the earth might tumble down, the Himalayas might be crushed, the ocean might become dry, but My word uttered shall never be in vain.” (Purana).

(511) Dasharhah: Dasha means charitable offering. Therefore, He to whom charitable offerings deserve to be made.
It is a name of Lord Krishna since He was born in the Dasaarha race (Yaadava-kula). It can also mean “One who is fully competent to receive all devoted offerings made in the ritualistic sacrifices.”

(512) Satvatampatih: `Satvatam’ is the name of a Tantra. So the one who gave it out or commented upon it.
The Lord of the Saatvat-people Those who are followers of the Tantra named Saatvata-scriptures essentially Saattvic in nature- are called Saatvatas, and their Lord is Sri Narayana. The essential path of the Saatvatas is single-pointed meditation upon the form of Lord Vishnu with utter devotion.

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