Stanza::71::
Brahmanyo brahmakrud-brahma brahma brahma-vivardhanah
Brahmavid brahmano brahmi brahmgno brahmana-priyah ..71

661. Brahmanyo: The Vedas, Brahmanas and knowledge are indicated by the word Brahma. As the Lord promotes these, He is called Brahmanya.

One who is a great friend of Brahman. The term Brahman includes in its connotation the Shashtra, Tapas, Vedas, Truth, Knowledge, etc. Sree Narayana is a protector and friend of all these. Here Brahman means Jeeva-a friend of all individuals.

662. Brahmakrud: One who performs Brahma or Tapas (austerity).

The One Who performs the Brahman-meaning the one who lives in Truth, who abides in Tapas, etc. He is the author of Brahman as enumerated in the explanation of the preceding term.

663. Brahma: One who creates everything as the creator Brahma.

“Creator.” As the total Creative- power, it is Narayana Who functions as Creator through Brahmnaji.

664. Brahma: Being big expanding, the Lord who is known from indications like Satya (Truth), is called Brahma. Or Brahma is Truth, Knowledge and Infinity!

“The Biggest, the Vastest, the An- Pervading.” Upanishads thunderingly declare the Brahman to be “Existence-Knowledge Infinite.” The Knowledge which lifts all false perceptions of differences, pure in all its aspects, ever beyond the grasp of the senses, and that which can be experienced only in one’s own Self, is called Brahman.”

665. Brahma-vivardhanah: One who promotes Tapas (austerity) etc.

“One who increases the Brahman.” Here, of course, the term Brahman means “Austerities, Vedas, Truth, Knowledge.” These are increased in one who has earned the Grace of Sree Narayana through total surrender and constant devotion.

666. Brahmavid: One who knows the Vedas and their real meaning.

“One Who knows Brahman.” The meaning here is one who has intuited the Vedas and their full commentaries. In Gita (XV) we listen to the Lord declaring that: “I alone am the Author of the Vedas and the Knower of the Vedas.” Brahman alone can “know” Brahman just as the “dreamer” can never survive to know the “waker.” The knower-of-the-waker is the “Waker” alone. Similarly, the individualised ego conditioned by the equipments of Body, Mind and Intellect experiences the Brahman only when it has transcended the entanglements of matter-and then the ego is no more a Jeeva but “becomes Brahman.” Thus the Higher is experienced only by the Higher. Sree Narayana is the Brahman-and therefore, He alone is the Knower of Brahman.

667. Brahmano: One who, in the form of Brahman, instructs the whole world, saying, ‘It is commanded so and so in the Veda’.

One who has realised that the pluralistic world is a mere superimposition upon the Brahman caused by an error of judgement, and who experiences the Supreme Consciousness of the One Reality is a Braahmanah. His duty is to convey this knowledge to others with a pure missionary zeal and a higher proselytising enthusiasm. By mere accident of birth one does not become a Braahmanah. Visvamitra and others through their Tapas and Divine Experience had reached the status of Brahmin-hood, so we read in the Puranas. Narayana manifests as such mighty men of realisation, serving their generations through their teachings.

668. Brahmi: One in whom is established such entities as Tapas, Veda, mind, Prana etc. which are parts of Brahma and which are also called Brahma.

“One Who is with Brahma.” The term Brahma meaning as before –“Austerities, Vedas, Truth and Knowledge-divine.”

669. Brahmgno: One who lives ever in Brahman, and so “knows” the nature of the Brahman.

He, the Lord, being the very Brahman, no one knows His nature as He Himself can. The “waker” alone knows the waking- the “dreamer” and “sleeper” can never realise and experience the waking-state until they “become” the “waker.”

670. Brahmanapriyah: One to whom holy men are devoted.

One who is the beloved or and One Who is the lover of true men of full realisation, the Brahmans. Not the caste, but the men of supreme experience-divine. The Lord is dear to them, and they too are dear to Him.

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Stanza::70::
Kamadevah kamapalah kami kantah krutagamah
Anirdeshya-vapur vishnur viro ananto dhananjayah ..70

651. Kamadevah: One who is desired by persons in quest of the four values of life- Dharma,Artha, Kama and Moksha.

“The Beloved Lord.” One who is a seeker must necessarily get charmed by the Glory of Sree Narayana, and by the influence of this captivating love He is to be worshipped. Thus One Who is to be loved and worshipped by the seekers who strive for the four “aspirations-in-life”-Purushaarthas. There is also this meaning for the term: “The One Who is Pradyumnah”-since Pradyumna- form is an incarnation of Kama (Love).

652. Kamapalah: One who protects or assures the desired ends of people endowed with desires.

“The Fulfiller of Desires of all His true devotees.” Those who in their sincere attitude and love for Him alone are surrendered unto Him, their hearts’ inner longings are satisfied by Him. The same idea finds similar but varied interpretation in that Koomapaalah can imply “One Who had taken the incarnation of Balarama,” for Balarama is called as the “Wielder-of-the-plough” (Hala-ayudhah) or as Kaamapaalah. Thus it can also mean “Protector (Paalah) of His devotees” (Kaama, meaning the ‘Desired Ones’).

653. Kami: One who by nature has all his desires satisfied.

One who has fulfilled all His desires. Desire is an expression of an inherent sense of in- completeness-and this insufficiency unto oneself is called ignorance of the Self. The non-apprehension of Reality gives rise to endless misapprehensions of the same. Sree Narayana is the Self, the Reality, and so all non-apprehensions must end in Him, then no desires can ever remain in Him demanding fulfilment. He is “One of fulfilled desires” …Some commentators give just the opposite explanation, since the term Kaamee in Sanskrit can also mean “One who has desires.” Here it would mean that Lord Vishnu is the Supreme Reality who “desired to create” the world of plurality. The Upanishads roar: “He desired” (Sah akaamayata). The creative urge in the Supreme is that which expressed as the apparent illusion of a playful creation of multiplicity and the endless varieties in them.

654. Kantah: One whose form is endowed with great beauty. Or one who effects the ‘Anta’ or dissolution of ‘Ka’ or Brahma at the end of a Dviparardha. (the period of Brahma’s lifetime extending over a hundred divine years).

“Of Enchanting-Form;” “Supremely-Handsome;” the “Beauty of Beauty itseIf.” In all His Incarnations we find Him described as extremely charming with His Grace and Beauty. In Sanskrit the term Kah means the Creator, Brahmaaji. In this sense, therefore, Kaantah can suggest “One Who destroys even the Creator during the dissolution.”

655. Krutagamah: He who produced scriptures like Shruti, Smruti and Agama.

The author of the Scriptures (Aagamas). Shruti and Smriti form the Aagamas. Or in perfect harmony with the preceding term where Lord is termed as the destroyer of even the Creator at the time of deluge, some commentators have again interpreted this term as “The One Who is the inaugurator of the Krita-Yuga.” This means the Lord is One into Whom the world dissolves and from Whom the world rises up again.

656. Anirdeshya-vapur: He is called so, because, being above the Gunas, His form cannot be determined.

“Of Indescribable Form;” “Of Indefinable Nature.” Since the Lord transcends the Elements and is the very cause for the three Gunas- as the pure Self, expressing Itself through the body, mind and intellect of man-it becomes impossible to describe or define His Form.

657. Vishnur: One whose brilliance has spread over the sky and over the earth.

“All-Pervading.” One who pervades the entire Vishvam. In His Visvaroopa-Form in Gita XI we have from Arjuna a description of the dazzling wonderment of Him as “ All-pervading.”

658. Viro: One who has the power of Gati or movement.

“The Valiant;” “The Courageous- the One of heroic exploits.” The root’ ‘Vi’ often means creation, radiance existence, involution or motion. One who has a1l these powers is called Veerah.

659. Ananto: One who pervades everything, who is eternal, who is the soul of all, and who cannot be limited by space, time, location etc.

“Infinite; Endless.” That which is unconditioned by Time-Space-Substance is ‘Infinite.’ None can discover the end or such a Truth. Conditioned things will all have an end-a change from one condition to another. The Infinite is totally unconditioned, so unlimited, and naturally, therefore, changeless. Hence Narayana is Infinite.

660. Dhananjayah: Arjuna is called so because by his conquest of the kingdoms in the four quarters he acquired great wealth. Arjuna is a Vibhuti, a glorious manifestation of the Lord.

One who had gained through his conquest and his prowess vast wealth for the enrichment of his country. From his various campaigns, Arjuna had brought great wealth to the land. In Gita, Lord Krishna says: “I am Dhananjaya, among the sons of Pandu.

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