Stanza::73::
Stavyah Stavapriyah stotram stutih stota ranapriyah
Purnah purayita punyah punyakirtir anamayah ..73

679. Stavyah: One who is the object of laudations of everyone but who never praises any other being.

“One Who is the object of all praise”-meaning, One Who deserves all our praise but One who has none top praise, he is praised by all and he praises none. The jeeva invokes him; the self, the atman, never invokes the ignorant jeeva.

680. Stavapriyah: One who is pleased with hymns.

One who is invoked through the loving chants of the devoted hearts. When a devoted seeker melts away in singing the praise of the lord, his physical, mental and intellectual preoccupations with objects, emotions and thoughts silently roll away from him. In such quiet moments they rise above their present nature and explode into the realms of experiences of the higher state of divine consciousness – Sree Narayana.

681. Stotram: A Stotra means a hymn proclaiming the glory, attributes and names of the Lord.

“The hymn.” A glorious hymn, that describes the lords divine nature, itself is he, as the words lift the singer into the experience of the supreme nature of the truth. It is infallible if the singer of the Hymn has full devotion and ardent aspiration to realise him. “Naama” and “Naamee” are one and the same in experience.

682. Stutih: A praise.

“The act of praise.” The very noble, divine “act of invoking the lord” is by his grace alone.

683. Stoat: One who, being all -formed, is also the person who sings a hymn of praise.

“One who adores or praises.” The true devotee, singing the divine hymns is also of the nature of supreme peace, love, beauty, goodness- the divine qualities attributed to the lord in whom he dissolves through his songful identification. Such a devotee in this at–one–ment with Him, the lord praises again and again as “He is the one dear to Me.”

684. Ranapriyah: One who is fond of fight for the protection of the world, and for the prupose always sports in His hands the five weapons, the discus Sudarshana, the mace Kaumodaki, the bow Saranga, and the sword Nandaka besides the conch Panchajanya.

“Lover of Battles.” Hence we see sree Narayana ever carrying his mace and discuss in order to destroy the vulgar and thus protect the decent. Here “battle” is the constant struggle for evolution.

685. Purnah: One who is self-fulfilled, being the source of all powers and excellences.

“The Full.” The infinite is ever the same. Though things are apparently emerging out of it, still the supreme remains irreducible and without a change. Lord Narayana is Ever-Full with is own glories and powers; One who is full with all the wealth, inner and outer, the supreme lakshmi-pati.

686. Purayita: One who is not only self-fulfilled but gives all fulfillments to others.

“The Fulfiller.” Lord Hari fulfils, surely, all the desires and demands of his true devotees.

687. Punyah: One by only hearing about whom all sins are erased.

“The truly–Holy.” When the devotee’s heart is filled with remembrance of the glorious from divine and infinite nature and supreme of the lord Vishnu, he then, in that very moment, removes all sin from his devotee’s heart. The lord is Auspiciousness itself, so where he is invoked, all inauspiciousness must immediately retire.

688. Punyakirtir: One of holy fame. His excellences are capable of conferring great merit on others.

“Of Holy frame.” He is gloriously renowned as the holy one. Whoever glorifies him becomes himself holy. All the unholy animal passions in the devotee are routed and beaten back when his heart is wholly in tune with the lord’s Glory and Form.

689. Anamayah: One who is not afflicted by any disease that is born of cause, internal or external.

One who has neither the mental or physical diseases. Of pure unstained divine essence is his nature. He is not involved in karmas, thus the resultant of the karmas which visit us in terms of mental restlessness or physical pangs, never touch Him.

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Stanza::72::
Mahakramo mahakarma mahateja mahoragah
Mahakratur mahayajva mahayagyo mahahavih ..72

671. Mahakramo: One with enormous strides. May Vishnu with enormous strides bestow on us happiness.

“Of Great-Step.” Directly we are reminded of the Vamana-Incarnation when the Lord measured the three worlds by His three steps. It also indicates the root meaning of the term, Vishnu-”The one who has the long stride-meaning, “ All-pervading.” Since He is All-pervading, He reaches everywhere earlier than all others.

672. Mahakarma: One who is performing great works like the creation of the world.

“One Who performs great deeds.” The creation, the dissolution, the protection and the spread of the Knowledge-of- Truth, all these are indeed great undertakings. He alone performs them, through Maha- Purushas who have surrendered themselves unto Him-those who, in total surrender, have indeed become one with the Lord in love and being.

673. Mahateja: He from whose brilliance, sun and other luminaries derive their brilliance. Or one who is endowed with the brilliance of various excellences.

“Of Great Resplendence.” The Upanishads glorify Him in that even the Sun, Moon, the stars and fire have no light of their own. By Him they shine, the Giver of Light to all. In the Geeta, the Lord insists that “The Supreme is the Light of all lights, beyond all darkness” and again He asserts, “Understand that Light in the Sun by which the whole world is illumined, and that Light in the Moon and in the fire to be My own Light.” Here the Light of Consciousness, the Self, is indicated.

674. Mahoragah: He is also the great serpent.

“The Great Serpent.” Uraga means serpent In Geeta, Bhagavan says (Among the nagas, the many-hooded serpents, I am Ananta.) Ananta is the five-headed Great Serpent also called Sesha, upon which the Lord Vishnu reclines. Again in Geeta the Lord says (Among the serpents I am Vasuki), Mythologically, this is the serpent adorning Lord Siva’s ring finger, Though so small as to become a ring for the Lord, it was this Vaasuki who offered himself as the great rope in churning the milky ocean. This paradox reminds us of the Upanishadic declaration (Smaller than the smallest and greater than the greatest).

675. Mahakratur: He is the great Kratu or sacrifice.

“The Great Sacrifice.” The Supreme cannot be experienced without the greatest sacrifice, the total sacrifice of the Ego, the jeeva-Bhaava. The Great Sacrifice indicates traditionally the Asvamedha Yaaga. There- fore, some commentators explain this term “as one who is of the very form of Asvamedha Yaaga.”

676. Mahayajva: One who is great and performs sacrifices for the good of the world.

“One Who had performed Great Yajnas.” In the Rama-Incarnation, He had performed Asvamedha- Yaaga. He is the One, by Whose Grace, all “Sacrifices” are fulfilled successfully. One who performs sacrifice properly and faithfully is called Yajvaa.

677. Mahayayagyo: He who is the great sacrifice.

“The Great Yajna,” In Bhagavat Geeta, the Lord in describing His Immanence in the world says to Arjuna: “I am among the Yajnas, the Japa- Yajna.” Lord Narayana Himself is the greatest Yajna- therefore, in devotion approach Him and gain His Grace. The Japa Yajna is glorified by the Lord as the greatest sacrifice because it is both the essential means of all other Yajnas and transcends them all as an end in itself, by maintaining a constant stream of the same divine thoughts in the mind.

678. Mahahavih: The whole universe conceived as Brahman and offered as sacrificial offering (Havis) into the fire of the Self, which is Brahman.

“The Great Offering.” The yajna is He; the very things offered to the sacred fire, the Havis, are also He. Geeta tells us, “We offer to Brahman that which is Brahman, in the fire which is Brahman, and the act of offering is also Brahman.”

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