Stanza::63::
Shubhangah shantidah srashta kumudah kuvalesayah
Gohito gopatir gopta vrushabhaksho vrushapriyah ..63

(586) Shubhangah: One with a handsome form.
One who has the most beautiful form. That one who is enchanting, most handsome.

(587) Shantidah: One who bestows shanti, that is, a state of freedom from attachment, antagonism, etc.
Narayana dispenses that Peace which puts an end to likes and dislikes (Raaga-Dvesha). He is the One who cleanses the mind of His devotees and gives to each the inner Peace and Joy.

(588) Srashta: One who brought forth everything at the start of the creative cycle.
“The Creator of all beings.” In the beginning, He has created all from Himself as the Great Five Elements: (Viranchi).

(589) Kumudah: ‘Ku’ means the earth. One who delights in it.
The reveller in the Earth. The term ‘Ku’ means Earth. Therefore, the term means “He who delights in the Earth.”

(590) Kuvalesayah: ‘Ku’ means earth. That which surrounds it is water, so ‘Kuvala’ means water. One who lies in water is Kuvalesaya. ‘Kuvala’ also means the underside of serpents. One wholies on a serpent, known as Adisesha, is Kuvalesaya.
He who reclines in the waters (Kuvala). Waters surround the earth, thus it is called as Kuvala. The term can also mean the ‘Crawler’-meaning ser- pent. In this sense it indicates-” Sarpa-Saaye”: “One who reclines upon the Great Sesha”-the Divine “Sesha-Saaye.”

(591) Gohito: One who protected the cows by uplifting the mount Govardhana in His incarnation as Krishna.
One who does the Cow-welfare-work, always. Sree Krishna, through many incidents, helps to develop and conserve the sacred animal, Cow, for, the very existence of Bharat’s dispensation depends upon the Cow; the agriculture being essentially Cow-centred. ‘Go’ also means Earth. Thus: “One who saved the world” from the materialists and their designs of excesses and imperfect vision. One who protects against the irresponsible havoc, for example, of Ravana and others; all inimical to the genius of the natural Bhaarateeya Samskriti.

(592) Gopatir: The Lord of the earth is Vishnu.
“The husband of the Earth.” Or, One who is the Lord protecting all those who are weary of their samsaaric life of passions and desires. Such ones, exhausted by grazing in the pastures of dissipation’ and enervated from the world of happenings, are comparable to cows. Hence Narayana is called here as the “Lord of the Cows”, -‘Gopaala.’ ‘Go’ also may be interpreted as ‘sense-organs’. In this way the term suggests “Lord of the Sense-Organs,” Sri Narayana, the Self.

(593) Gopta: One who is the protector of the earth. Or one who hides Himself by His Maya.
The root ‘Gup’ has two meanings: to protect; to veil. Thus ‘Goptaa’ can imply “One who protects the universe” or “One who, by His Maayaa, veils the glory of the Divine Self within.

(594) Vrushabhaksho: One whose eyes can rain all desirable objects on devotees. Vrushabha means Dharma and so one whose look is Dharma.
One whose eyes rain fulfilment of all desires of His devotees. He sees the un- expressed desires of His devotees and fulfils them easily. Or it can be taken that Sri Narayana is “One whose eyes are Dharma Itself”; meaning, One who sees righteousness clearly and continuously. If one wants to see clearly righteousness, he must cultivate and develop the Narayana vision.

(595) Vrushapriyah: One to whom Vrusha or Dharma is dear.
Vishnu delights in Dharma. ‘Vrisha’ means’ Dharma,’ so the term can be dissolved as “One who delights in Dharma”. Or it can signify, “One who is beloved of the virtuous, the Good.”

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Stanza::62::
Trisama samagah sama nirvanam bheshajam bhishak
Sanyasakrut chamah santo nishtha shantih parayanam ..62

(574) Trisama: One who is praised by the chanters of Sama-gana through the three Samas known as Devavratam.
“One who has been glorified by the three Saamas.” ‘Saama’ means divine songs-hence, Veda. The one who has been praised by the singers of the Saama-Veda, those called as the Devas, the Vratas and the Saamans.

(575) Samagah: One who chants the Sama-gana.
“The singer of the Saaman songs.” One who performs the actions prescribed in the Saama Veda and who invokes the Lord is called, in Vedic terminology, the’ Udgaataa’.

(576) Sama: Among the Vedas, I am Sama Veda.
The Lord is the Saama Veda. This is to indicate the sacredness of the very Book. Lord Krishna has confessed in the Geeta: “Of Vedas lam the Saama Veda.”

(577) Nirvanam: That in which all miseries cease and which is of the nature of supreme bliss.
The Lord is of the very nature of “Ever-liberated, Ever-free.” There is no trace of imperfection and sorrow in Him whose nature is, All-Bliss.

(578) Bheshajam: The medicine for the disease of Samsara.
‘Bheshajam’ means ‘medicine.’ Hence, He who is the very specific cure for the disease of Samsar (change, becoming).

(579) Bhishak: The Lord is called Bhishak or physician.
One who is the ‘Physician,’ who is the ‘cure’ for the disease of Samsar. Or it can also mean that the Lord manifested during the “churning of the Milky Ocean “ as the Deity of Medicine, holding the pot of Amrita in His hand- The Lord Dhanvantari. In Indian systems of Medicines, He is considered as the presiding Deity of the Medical Sciences. Vishnu manifested as this Lord of Doctors, where upon this name for Him: “Doctor” (Bhishak).

(580) Sanyasakrut: One who instituted the fourth Ashrama of Sanyasa for the attainment of Moksha.
Lord is the institutor of the fourth stage of life (Aasrama) called ‘Samnyaasa’ which is meant for those who walk the path of total renunciation. The One who, in His Infinite Grace, gives the needed qualifications unavoidable for Samnyaasa.

(581) Chamah: One who has ordained the pacification of the mind as the most important discipline for Sannyasins (ascetics).
“The Calm.” One who exists without the mind running out into the passions of the sense-organs. “ In Samnyaasa, He teaches the life of calmness and quietude and in the accumulated inner peace, the final experience is gained. The Smriti prescribes the duties of the four stages as: “The duty of the ‘Brahmachari’ is service; for the ‘House- holder’, charity; for the ‘Forest-dweller’ is the duty of restraint, and for the ‘Samnyaasin’ ‘Calmness’. Samnyaasa without Sama is inconceivable and this ‘Calmness’ is His nature.

(582) Santo: The peaceful, being without interest in pleasures of the world.
One who is quiet within, as in Him the sense-organs are perfectly controlled. The Upanishads glorify the Supreme State as actionless, partless, peaceful. This is a declaration from Svetaasvatara Upanishad

(583) Nishtha: One in whom all beings remain in abeyance at the time of Pralaya.
The Abode of all beings, not only while living, but during the Pralaya (deluge). During this Cosmic dissolution, the entire living creatures merge back into their Vaasanaas, (seed-form), and remain in Him. Therefore, He is called, “The Abode of the Universe.”

(584) Santih: One in whom there is complete erasing of Avidya or ignorance. That is Brahman.
“One whose very nature is Peace.” Agitations are caused by desires and the consequent temptations to strive for, acquire and indulge in them. In the All-Full, there is no desire, hence He need not seek His fulfilment among the perishable objects of the universe, and so He is Peace.

(585) Parayanam: The state, which is the highest and from which there is no return to lower states.
The Supreme Goal is Narayana. After reaching Him there is no return In short, the term indicates that Lord Narayana is the way to the Supreme Liberation (Moksha).

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