Stanza::77::
Vishvamurtir mahamurtir diptamurtir amurtiman
Anekamurtir avyaktah shatamurtih shatananah ..77

717. Vishvamurtir: One who, being the soul of all, has the whole universe as His body.

“Of the form of the entire universe.” Lord as the total – created, so his form is called Visvaroopa. The total gross form of the universe to be gather represents his gross-form-divine.

718. Mahamurtir: One with an enormous form stretched on a bedstead constituted of the serpent Adisesha.

The great form divine of the lord as he reclines upon the sesha couch as the very support for the creator to bring into existence the universe of the forms and plurality. The entire universe and the creator of the universe are but an aspect of Sree Narayana, the Supreme Self.

719. Diptamurtir: One with a luminous form of knowledge.

“Of the Resplendent Form.” As Consciousness, He is never bright and fully effulgent illuming all experiences at all times. Sanjaya reports: “If the splendour of a thousand Suns were to blaze out at once in the sky, that would be like the splendour of that Mighty Being.”

720. Amuritman: He who is without a body born of Karma.

“Having no Form.” Though He is described above as Deepta-moorti: “of the resplendent Form”; Mahaa-moorti: “of great form”; Visva-moorti: “of the universal-Form” – He has, in reality, “No-Form”; A-moortimaan. He pervades all, but nothing limits Him. The limited alone has a form-the unlimited, like ‘Space’, has no form. The Infinite Brahman being so subtle. “Subtler than the subtlest.” Sree Narayana as the Self-in-all, allows everything to remain in Him, but He is not conditioned by anyone of them. ever.

721. Anekamuritr: One who assumes several bodies in His incarnations as it pleases Him in or to help the world.

“Multi-Formed”: One Who Himself has become the world of varieties of Forms -Who has Himself taken the various Incarnations in order to help the world of beings to evolve quicker and fuller.

722. Avyaktah: One who cannot be clearly described as ‘This’ even though He has many forms.

“Unmanifest.” Things are called manifest when they can be perceived by the sense- organs. As the Self. The Consciousness in us. Sree Hari is the very faculty of seeing. Hearing, smelling, tasting and touching in the five sense-organs. He being, thus, the very subject. He cannot at the same time be the object of the sense-organs. Hence. He cannot be defined or described.

723. Satamurtih: One who, though He is of the nature of Pure Consciousness, assumes different forms for temporary purposes.

“Of Myriad-Forms”: even though Consciousness, like Light, has no form of its own, all thought and the thought-projected world of infinite forms are all illumined by the Supreme. Therefore, the Self, functioning through the fluctuations of the restless mind “creates” the illusion of forms-all those forms as His, just as all dream- forms are created by the waker’s mind only.

724, Shatananah: He is called one with a hundred faces to indicate that He has several forms.

“Many-Faced”: because He is of the Universal-Form, all faces are His only. “Hands and feet everywhere, with heads and mouths everywhere, His ears everywhere, stands (The Lord). enveloping all”

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Stanza::76::
Bhutavaso vasudevah sarvasu-nilayo analah
Darpaha darpado drupto durdharo-atha-parajitah ..76

708. Bhutavaso: He in whom all the beings dwell.

“The very dwelling place of the Great Elements.” “Since the Beings (Elements) dwell in You, You are called ‘Bhootaavaasa,’ “ so says Harivamsa. Bhagavaan Himself says in the Geeta: “I am the Source of all Creation.” Therefore He is also called the ‘Bhootayoni.’

709. Vasudevah: The Divinity who covers the whole universe by Maya.

One who envelops the world with His Maayaa-powers of veiling and agitations. The Lord discloses: “I pervade the whole world with My Glory, as the Sun with its rays.”

710. Sarvasu-nilayo: He in whose form as the Jiva all the vital energy or Prana of all living beings dissolves.

“The Abode of all Life-Energies.” One who is the very Substratum for the life and existence of all creatures. He is the Self, the Life in all of us-therefore, He is the very support for the Praana in each living creature.

711. Analah: One whose wealth or power has no limits.

“One who is unlimited wealth, power and Glory.” There is no boundary for his Glories – there is no limit for his greatness, and All-pervasive. ‘Of my Divine Glories there is no end’, Bhagavan Himself reveals to Arjuna.

712. Darpaha: One who puts down the pride of persons who walk along the unrighteous path.

“The Destroyer of the pride in evil-minded people.” Easily He curbed the pride of Indra and others by lifting the mountain and protecting the cows of the Yamuna banks.

713. Darpado: One who endows those who walk the path of righteousness with a sense of self-respect regarding their way of life.

“One who gives pride to the righteous,”- meaning, one who creates in the Good an Anxious urge to be the best among the righteous and virtuous. This pride is their protection from compromising in even in a small way in any act. This is a positive ‘pride’ of the higher order. There is also a reading of A-darpadah when the meaning would be: “One who never allows his devotees to become proud.” In this way, devotees would totally surrender unto him all their virtues, acting on purely as His agents, are feed by him from bondage of spiritual pride. For such pride, resulting from a preponderance of Sattva guna and sense of doership, would make them vain-glorious of their goodness.

714. Drupto: One who is ever satisfied by the enjoyment of His own inherent bliss.

One who is ever drunk with the infinite Bliss of his own essential nature as Sat-chit-Ananda.

715. Durdharo-atha: One who is very difficult to be borne orcontained in the heart in meditation.

The object of contemplation which is indeed very difficult to attain: -the one who is realized by yogis through radios process of intense, single pointed contemplation. Lord Krishna in Bhagavad Geeta admits: “Greater in their trouble whose minds are set on the unmanifest; for the goal, the unmanifested, is very hard for the embodied to reach.”

716. Aparajita: One who is never conquered by internal enemies like attachment and by external enemies like Asuras.

“The Unvanquished.” “Never-Conquered” is the Glory of the self, for, conquering is of ‘objects’; the ‘subject’ can be conquered. This, being the reality in all, the senses, mind, etc., including the faculties (Devas) can never reach or conquer him. Even when the mighty senses and the terrible Asuras fight against it, still this over whelming powers of desires and passions can never vanquish the self, the divine Narayana.

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