Stanza::96::
Sanat sanatana-tamah kapilah kapir avyayah
Svastidah svastikrut svasti svastibhuk svasti-dakshinah ..96

896. Sanat: The word Sanat indicates a great length of time. Time also is the manifestation of the Supreme Being.
“The Beginningless and the Endless factor is He.” Time cannot condition Him. He, the Consciousness, illumines the very concept of Time and Space. He was, is and shall ever be-He being Changeless, Immutable.

897. Sanatana-tamah: Being the cause of all, He is more ancient than Brahma and other beings, who are generally considered eternal.
“The most Ancient.” It is from Him that the very intellect springs forth and thereafter one of the concepts of the intellect is Time. Therefore, He is the most’ Ancient,’ inasmuch as He was already there to be aware of even the first experience of the beginning of Time.

898. Kapilah: A subterranean fire in the ocean is Kapila, light red in colour.
The Lord Himself, manifested as the great Rishi Kapila, propounded the Sankhya philosophy. In the Gita, Bhagavan Sree Krishna declaring His own Glory, describes Himself: “I am Kapila among the great ones.”

899. Kapir: ‘Ka’ means water. One who drinks or absorbs all water by his Kapi, that is, the sun.
“One Who drinks water” -by one’s rays. The Sun it is that dries up everything, evaporating the water-content contained on the surface of the earth.

900. Avyayah: One in whom all the worlds get dissolved in Pralaya.
“The One in whom the entire Universe merges”-during the great deluge when the Total- mind-the Creator-rests. The Supreme Atman functioning through the Total-mind is the Creator, Brahmaaji-each mind being ruled by its own vaasanaas. The Total-vaasanaas in the Universe (Causal-Body) is Maya and the Supreme Self expressing through Maya (the Total-Causal-Body) is Ishvara. Therefore, Sree Narayana, as Ishvara, is the One into Whom the total world of experiences merges when the Total-mind rests during the ‘pause’ between two busy cycles of Creation and involvement in the projected world of thoughts-feelings-objects.

In the north this term is read as Avyayah where the meaning is clear: “Immutable”: and needs no explanation.

901. Svastidah: One who gives what is auspicious to devotees.
“One Who gives Svasti to all His sincere devotees.” A true devotee is one who has discovered his fulfilment in seeking and gaining the Infinite Bliss that is Sree Hari. Naturally, he comes to turn away from the realms of inauspiciousness. To the extent he is able to move into the Hari-Consciousness, he is to that degree in the Bliss- Experience. Therefore, the Lord is termed as the ‘Giver-of- Auspiciousness.

902. Svastikrut: One who works bestowing what is good.
As in many earlier terms which were preceded by the suffix ‘ Krit,’ here also, it expands into two meanings: “One Who brings Auspiciousness” -or “One who robs all Auspiciousness.” To the seeker who is moving towards the Narayana-Consciousness, his experience is of added joy and peace in life, but the one who seeks only sense-gratification and so moves away from the Reality, to him the experience is more and more sorrow, agitations, tears and tragedies-total inauspiciousness. The indeclinable (Avyaya) Sanskrit word ‘Svasti’ means Auspiciousness.

903. Svasti: One whose auspicious form is characterized by supreme Bliss.
“One Who is the Source of all Auspiciousness” -as He is Himself the Auspicious. In essence His Nature is Sat-Chit-Aananda so there can be no cause for inauspiciousness therein. The individual functions within the powers of His avidyaa and so is under the infatuation of Maya, while the Lord rules over Maya and plays out through Maya.

904. Svastibhuk: One who enjoys the Svasti mentioned above or who preserves the Svasti of devotees.
“One who constantly lives in His Experience a perpetual sense of holy Auspiciousness”-as it is His very nature-divine. It can also be interpreted as “One Who showers Grace and makes His devotees constantly experience Auspiciousness in their loving Narayana- centred hearts.”

905. Svasti-dakshinah: One who augments as Svasti (auspiciousness).
Lord is ever engaged in smartly distributing Auspiciousness. The word ‘Dakshinaa’ has, apart from the meaning of ‘gift,’ also a meaning: “One who is efficient and quick.” Therefore, the term indicates that Sree Narayana quickly and efficiently will reach His sincere seekers to give them the experience of Auspiciousness which is the Lord’s very nature.

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Stanza::95::
Ananto huta-bhug bhokta sukhado naikajo-grajah
Anirvinnah sadamarshi lokadhishthana-madbhutah ..95

886. Ananto: One who is eternal, all-pervading and indeterminable by space and time.

“Endless.” One who is not conditioned by time and place is Self. In His All-pervading nature He is immortal, and thus Immutable.

887. Hutabhuk: One who consumes what is offered in firesacrifices.

“One who accepts the things devotedly poured as oblation into the sacred Fire.” These oblations which may be in the name or any devataa, are all received by Narayana in the form of that devataa because He is the One Infinite Self Who plays in and through all forms, worldly and heavenly.

888. Bhokta: One to whom the unconscious Prakruti is the object for enjoyment.

The One Who enjoys the world of objects-emotions-thoughts, through the equipments of body- mind-intellect is none other than the Self expressing through these ‘instruments-of-experiences’ as the individuality-constituted of the perceiver-feeler-thinker-ego.

The term Bhoktaa also means “One Who Protects” (the Universe)-as He is the very material Cause for the entire world of names and forms.

889. Sukhado: One who bestows liberation (Miksha) on devotees.

“One Who gives the experience of Eternal Bliss to the devotees at their final spiritual destination-Moksha. As the term stands in the verse, some would read it-’ A-sukha-da’ in which case the nominative would mean:

“One Who removes all the discomforts and pains of the devotees.”

890. Naikajo: One who takes on birth again and again for the preservation of Dharma.

Na-’not’; Eka-’once’; Ja ,-born.’ One who is born not only once, but many times, in many Forms, to serve the devotees in His different Incarnations. In fact, all births are all His manifestations alone as he is the Spark-of-Existence in the Universe of inert matter. Through all equipments He alone is the One Consciousness that dances Its Infinite Glories.

891. Agrajah: One who was born before everything else, that is, Hiranya-garbha.

“The One Who was First-Born.” Naturally, everything came from Him alone; this Primordial First Cause is the concept of God. That from which everything comes, in which everything exists and into which all things can again finally merge-’That’ is conceived as God.

892. Anirvinnah: One who is free from all sorrow, because he has secured all his desires and has no obstruction in the way of such achievement.

“One Who feels no disappointments”-Who has no chance to feel disappointment as He is ever the totally fulfilled. The agonising disgust with things that comes to a bosom when a burning desire is unfulfilled is called Nirveda. One who has no Nirveda is called Anirvinnah. He, being “Ever-full” and “Perfect,” has no desires yet unfulfilled or something yet to be fulfilled in the future. Bhagavan declares this in Gita: “There is neither anything that I have not gained nor anything I have yet to gain.”

893. Sadamarshi: One who is always patient towards good men.

“One who ever forgives the trespasses of all His devotees” -One who is infinitely merciful and kind.

894. Lokadhishthanam: Brahman who, though without any other support for Himself, supports all the three worlds.

The one sole substratum for the entire Universe of things and beings.”

895. Adbhutah: The wonderful being.

“Wonder is He.” The Gita roars of this ‘wonder,’ and the Upanishads assert that He and the teacher who teaches of Him, and even the student who grasps Him are all ‘wonders.’ “ Wonder” is an experience that comes to one whose mind and intellect are stunned by the overwhelming experience of any given moment. The experience has made the mind stagger, the intellect to halt-so that no feelings or thoughts emanate from them. That moment of realisation is a moment of total transcendence of the “inner- equipments,’ so this term “Wonder” is often used in our scriptures to point out the condition within at the time of our Experience Infinite.

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Stanza::94::
Vihayasagatir jyotih suruchir huta-bhug vibhuh
Ravir virochanah suryah savita ravilochanah ..94

876. Vihayasagatir: One who is the support of Vishupada.

The term Vihaayasa means pertaining to, depending on, the space-aerial. Gatih means one who moves. Therefore, in its totality, this name describes: “One who travels in space-having the nature of the Sun, Soorya-Narayana.”

877. Jyotih: One who is the light of self-luminous consciousness that reveals oneself as well as other things.

“Effulgent with His own inherent Light.” The Lord as Consciousness is the ‘Light of all lights.’ “By Its Light all are brilliant: by Its Light all are illumined.” Sree Narayana is the Self-effulgent Atman, the Self.

878. Suruchir: The Lord whose Ruchi i.e. brilliance or will, is of an attractive nature.

The suffix ‘Su’ indicates Auspiciousness (sobhana): the term ‘Ruchi’ is Glory or Desire. The Glory of Lord Narayana is this world: it is His ‘desire’ (sankalpa) that manifests as the universe.

The Supreme Brahman, the Infinite Reality, functioning through the ‘Total- Vaasanaas,’ meaning the ‘Total-Causal- Body’ (Maayaa), is Lord, the Eesvara. So we are given the irrefutable scientific truth in the Sruti-declaration that the universe is the ‘will’ or ‘desire’ of Lord Narayana.

879. Huta-bhug: One who eats, that is, receives, whatever is offered to whatever deities (Devas) in all sacrifices.

“One Who receives and enjoys all that is offered into the sacred fire during the Vedic Rituals- Yajnas and Yaagas.” The faithful may offer oblations invoking his own special Deity, but it is the One Lord, Narayana Who receives them all, manifesting as the particular Deity invoked.

880. Vibhuh: One who dwells everywhere. Or one who is the master of all the three worlds.

“All-pervading.” Lord Narayana, the Self, is unconditioned by time or space for He is the Eternal, the Omnipresent. In His Absolute Nature, He is All-pervading as He is unlimited by any conditionings.

881. Ravir: One who absorbs all Rasas (fluids) in the form of the Sun.

“One Who absorbs the vapour (Rasa) from everything.” As the Soorya-Narayana, Sree dries up everything in the universe.

882. Virochanah: One who shines in many ways.

“One Who shines in different forms.” Whatever form the devotee chooses for contemplation upon Him, the Lord manifests in that very Form for the sake and joy of the devotee. Additionally it may be interpreted as “One Who Himself manifests as the Sun and the Moon and all other resplendent spheres in the Consmos.”

883. Suryah: One who generates Shri or brilliance in Surya. Or Agni (Fire) is what is called Surya.

The term etymologically means the One Source from which all things have been born or out of which they have been delivered. The Lord as the First Cause is the Womb of the Universe. On the surface of the world it is the Sun that nurtures and nourishes all living creatures. It must be noted that many of the Lord’s names indicate or are associated with the sun –as he is like the sun in the solar System: the Centre around which the entire system revolves and by Whose benign rays, as the ‘Orb-of-all Energies’, He thrilling to life the infinitude of creatures.

884. Savita: One who brings forth (Prasava) all the worlds.

The one who brings forth, from Himself, the me Self functioning through the sun is called savitaa.

885. Ravi-lochanah: One having the sun as the eye.

“One Whose Eyes are the Sun.” In the Upanishad and the Geeta, the Viraat Form of the Lord (the Cosmic-Form) is described as having for His eyes the Sun and the Moon.

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Stanza::93::
Satvavan satvikah satyah satya-dharma-parayanah
Abhiprayah priyarho-rhah priyakrut pritivardhanah ..93

867. Satvavan: One who has got the strengthening qualities like heroism, prowess etc.

“One Who is full of exploits and courage.” Supremely adventurous, daring and heroic is Narayana-as witnessed in all His actions during all His Incarnations.

868. Satvikah: One who is established essentially in the Satva Guna.

“One Who is full of Saattvic qualities.” Quietude, tranquillity, peace-these are some of the saattvic qualities. Sattva is the creative-pause of the mind before it launches out into a burst of creative thoughts and action. Full of inspiration and meditative-poise is the Total-Mind, Sree Narayana.

869. Satyah: One who is truly established in good people.

“Truth.” That which remains the same in the past, present and future is Truth. Self knows no change. It is ever in Its own Nature in all the three periods Time.

870. Satya-dharma-parayanah: One who is present in truthfulness and righteousness in its many aspects.

“Who is the very abode of Truth and Righteousness.” Satyam (Truth) is ‘truthfulness in thought, speech and action. Dharma (Righteousness) is the injunctions regarding what is and what is not the duty to be fulfilled.

871. Abhiprayah: The One who is sought after by those who seek the ultimate values of life (Purushartha).

“One Who is faced by all seekers marching to the Infinite.” Or it can mean, “One who merges the entire world of plurality into Himself.”

872. Priyarhah: The being to whom the objects that are dear to oneself, are fit to be offered.

“One Who deserves all our love.” Priya also expands its meaning into: “things we are supremely fond of,” therefore, the term, as it stands, may be read: “One Who deserves to be worshipped by His devotees with all that they are supremely fond of.” As an expression of our devotion we do offer to the Lord that which we love the most in life.

873. Arhah: One who deserves to be worshipped with all the ingredients and rites of worship like offerings, praise, prostration etc.

Narayana is the One Who de to be worshipped by all devotees. He, being our very own self is the treasure-source of all our devotion. Thus He does from us all our surrender, love and reverence.

874. Priyakrut: One who is not only to be loved but who does what is good and dear to those who worship Him.

“One who is ever-obliging in fulfilling our wishes” -One Who is anxiously eager for the well-being of all devotees. But the term can also yield just opposite meaning –“One who- destroys the wishes or disturbs the well-being of the wicked and the faithless.”

875. Pritivardhanah: One who enhances the joys of devotees.

The sense of drunken joy that arises in one’s bosom when one loves deeply and truly is called Preeti. “One who increases Preeti in the devotee’s heart” is Sree Narayana. The more He is contemplated upon, the more His glories are appreciated, thereby the more.

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Stanza::92::
Dhanurdharo dhanurvedo dando damayita damah
Aparajitah sarvasaho niyanta niyamo yamah ..92

857. Dhanurdharo: He who as Rama wielded the great bow.

“The wielder of the Bow.” In His Incarnation as Sree Rama, He drew the great Bow as no one else ever could. Also in the Upanishad there is the famous metaphor of the Bow with which the arrow of the individuality is to be shot to strike and sink into the goal. The Rishi of the Mundakopanishad explains that the ‘Bow’ is the OM (Pranava mantra). (The significance is clear.)

858. Dhanurvedo: He who as the same Rama, the son of Dasharatha, was the master of the science of archery.

“One Who declared the Science of Archery.” The One Who propounded the unfailing technique of OM -meditation for realisation of the Self.

859. Dando: He who is discipline among the disciplinarians.

“One who punishes the wicked.” In Geeta, Bhagavan declares Himself to be the policeman of the Universe. The term can also mean the ‘Sceptre’-the insignia of king-ship. Sree Narayana, the King of kings in the entire, limitless universe, holds the Sceptre of total royalty.

860. Damayita: He who inflicts punishments on people as Yama and as king.

“The Controller.” One who punishes the wicked, destroys the sinners and thus regulates and cultivates life in the universe, making it a garden for the blossoms of spiritual beauties.

861. Damah: He who is in the form of self-descipline in men as a result of enforcement.

That which is ultimately gained by the worldly punishments-the final experience of Beatitude in the Self.

862. Aparajitah: One who is never defeated by enemies.

“The Invincible; One who cannot be defeated.” The Self ultimately asserts within every bosom from wherein the spiritual values finally emerge victorious. The Self alone remains when all else has been destroyed.

863. Sarvasaho: One who is expert in all Karmas (works).

“One Who carries the entire Universe.” The One Who meets heroically all the enemical impulses of unspiritual lusts. He carries the entire Universe as its very material Cause: as mud in pots.

864. Niyanta: One who appoints every person to his respective duties.

“One Who has none above Him to control Him.” He is the One Who has appointed all other controllers of the phenomenal forces as the Sun, the Moon, Air and Waters.

865. Aniyamo: One on whom there is no enforcement of any law, or above whom there can be no overlord to enforce anything, as He is the controller of everything.

“One Who is not under the laws of anyone else.” He is the Law and the only Law- Giver. It is His hand that governs the inscrutable and un- relenting laws of nature.

866. Ayamah: One on whom Yama has no control, that is one who has no death.

“One Who knows no death.” He is the Eternal: how can He know death? – the principle of death cannot act in Him. Within Time alone there is change or death. The Pure Consciousness is That which illumines the sense of time and so is beyond Time-beyond death.

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