Stanza::67::
Udirnah sarvata-chakshur-anisah sasvata-sthirah
Bhushayo bhushano bhutir vishokah shoka-nashanah ..67

(624) Udirnah: He who is superior to all beings.
“The Great Transcendent.” He is the Infinite beyond all finitude, beyond all limitations and change, and therefore, beyond decay. Transcending all equipments of our experiences, as the Self in all, Sri Narayana revels as the Immutable Transcendental Reality, the sole substratum for the entire universe of forms and actions.

(625) Sarvata-chakshur: One who, being of the nature of pure consciousness, can see everthing in all directions.
“One Who has eyes everywhere.” Geeta declares Truth, the Pure Consciousness, as “Hands and legs everywhere, eyes-face-mouth everywhere.” Vishnu, as the Consciousness, is the One Self That sees through all eyes in the world, hence He, through all eyes, sees everywhere at all times. If He is not, the eyes are blind; when He is the indweller. The eyes then see-therefore, all eyes are only His.

(626) Anisah: One who cannot have anyone to lord over him.
“One Who has none to lord over Him.” The Supreme Lord is He. Mahanarayana upanishad says, “None rules over Him.”

(627) Sasvata -sthirah: One, who though eternal is also unchanging.
“One Who is ever Eternal and Stable”-never changing, thus permanent (Eternal) and ever-the-same (Stable). The body changes, the mind modifies, the intellect grows into new dimensions-but the Consciousness that illumines them all with Its Light of Knowledge is ever-the-same through childhood, through youth, in middle years and old-age. It is the Changeless throughout, hence Eternal and ever-the-same with- out any change.

(628) Bhushayo: One who, while seeking the means to cross over to Lanka, had to sleep on the ground of the sea-beach.
“Resting on the Earth” is the word-meaning of this term, so it may signify One Who rested on the shores of the ocean, on His Way to Lanka- referring to Sri Ramachandraji. Or, one who slept (on) the Earth-meaning the Lord is Bhoo-Pati, the Husband of the Mother Earth. Or, its intention may also be: “One in whom the world rests” at the time of dissolution.

(629) Bhushano: One who adorned the earth by manifesting as various incarnations.
“One Who adorns the world”: physically with the infinite beauties of His Creation; emotionally He gives love and other finer instincts, and intellectually He is the One behind all great, noble and beautiful thoughts which have enriched human life, history and culture. Lord Narayana, in His various Incarnations, has also glorified the world.

(630) Bhutir: One who is the abode or the essence of everthing, or is the source of all glorious manifestations.
One who is the Pure “BE”-ness or Existence. “ Bhooti” also means Glories (Aisvarya), so He is One Who is the treasure-house of all Glories.

(631) Vishokah: One who, being of the nature of bliss, is free from all sorrow.
Narayana is sorrow-less; grief- less. He is the Self, transcending all matter vestures. At the body-mind-intellect level there are agitations and so there are sorrows. He is beyond them all, so He, as the Absolute Reality, is indicated as All-Blissful. Disturbances of sorrow or grief can never molest His nature of Infinite Bliss–ever contented, ever desire-less.

(632) Shokanashanah: One who effaces the sorrows of devotees even by mere remembrance.
The destroyer of all sorrows for His devotees. One who lifts the suffering ego- sense out of its meaningless identification with the changing, pain-breeding, equipments and gives it the true wisdom of Its Divine Nature. To those who truly worship “To them I shall be, err long, a Saviour from the Ocean of Samsar”, promises Lord Krishna in the Bhagvad Gita.

Stanza::66::
Svakshah svangah shatanando nandir jyotir-ganeshvarah
Vijitatma vidheyatma satkirtischinna-samsayah ..66

(615) Svakshah: One who’s Akshas (eyes) are handsome like lotus flowers.
Brilliantly “Beautiful-Eyed”. is Vishnu.

(616) Svangah: One whose limbs are beautiful.
“Beautiful-Limbed.” Most hand- some form, captivating the hearts of all His loving devotees.

(617) Shatanando: One who is non-dual and is of the nature of supreme bliss.
One who divides Himself into the infinite Jeevas, manifesting through the different equipments and experiences in all of them. “Of infinite varieties of Joys”: gained through the individual equipments from each one’s appointed field of things and beings.

(618) Nandir: One who is of the nature of supreme Bliss.
“Infinite Bliss” is the nature or Vishnu as the Supreme Self. Thus by this term, Nandih, He is called.

(619) Jyotir-ganeshvarah: One who is the Lord of the stars, that is, Jyotirgana.
The Lord of the luminaries in the Cosmos is Narayana. He, as the Self, gives light to al! brilliant things in life. The Sun, itself, receives its light borrowed from the Infinite, Ever-Effulgent Self. Kathopanishad describing the Self as the Light or Consciousness declares, “When He shines all else shines after Him.”

(620) Vijitatma: One who has conquered the Atma that is the mind.
One who has conquered the sense-organs. That devotee who is no more a slave to his sense-organs comes to experience the necessary mental quiet with which Narayana, the Self, can be apprehended.

(621) Vidheyatma: One whose form or nature cannot be determined as ‘only this’.
One who has come to live under the command of the Higher Self or One Who is ever available for devotees to command in love. Some read this as “A- Vidheya-Atmaa” -in which case it declare$ that Narayana is “One Who is of Unfathomable Nature-Divine.” One who obeys none, but all obey His Will is “ A- Vidheyaatmaa.”

(622) Satkriti: One whose fame is of the nature of truth.
Of Pure Fame is Narayana. He is the husband of Sree and therefore He is famous.

(623) Schinna-samsayah: One who has no doubts, as everything is clear to him like a fruit in the palm.
One, whose doubts are ever at rest, or solved. Doubts regarding the Supreme can be only so long as we try to experience and comprehend Him with our Intellect. He is the very subjective vitality in the Intellect. So, on transcending the Intellect, the seeker can “become” the Self in a non-mediate experience, intimate and immediate. Once having become the Self, there cannot be any spiritual doubts. Therefore Narayana, the Self, is known as “The One in whom all doubts are resolved.” In Geeta, Arjuna admits that all his doubts were cleared.