Stanza::87::
Kumudah kundarah kundah parjanyah pavano anilah
Amrutasho amrutavapuh sarvagyah sarvato-mukha ..87

807. Kumudah: ‘Ku’ means earth; one who gives joy (muda) to the earth by freeing it of its burdens is Kumuda.

“One Who gladdens the earth,” or “one who gets gladdened by the earth.” Earth here should be understood as the entire cosmos ever so dynamic and scientifically precise. The world of plurality is Narayana’s joyous expression of His infinite potentialities. It is the fulfilment of the Omnipotent.

808. Kundarah: One who offers blessings as pure as Kunda or jasmine.

“The one who tore the earth in His Incarnation as the Boar in order to destroy the mighty tyrant, Hiranyaaksha. It can also mean: Darah (one who wears); Kum (the earth). The term is further commented upon as “One who bestows rewards as beautiful as the Kunda flowers.”

809. Kundah: One who has limbs as beautiful as Kunda or Jasmine.

Here we read it as ‘Kunda flower.’ In this context the term means “One who is as comely and attractive as the kunda flowers.” In Harivamsa it is said that the Lord, as Parasuraama, in order to atone for the battles he had fought, gave (do) gifts of this earth (kum) to Rishi Kasyapa. ‘ Ku’ also has the meaning of the “rulers of the earth,” and ‘do’ means “slaying.” In this way the term indicates the “one who had taken the Incarnation of Parasuraama to destroy the unreasonably vicious tyrants of the land.”

810. Parjanyah: The word means cloud. One who resembles the cloud in extinguishing the three Tapas (heats, that is, miseries) arising from psychological, material and spiritual causes. Or one who rains all desires like a cloud.

“He who is similar to the rain-bearing clouds.” Lord Krishna has been described as being so gloriously hued. Again, agriculturists and all living creatures are extremely happy when they see these clouds-the harbingers of comfort and prosperity. To the devotees, the Lord is a total fulfilment, as the clouds are for the parched earth.

811. Pavano: One by merely remembering whom a devotee attains purity.

“One Who ever purifies.” The impurities of a personality are gathered when the mind and intellect, in a natural impulse of animal voluptuousness, rush towards the sense-objects with ego-centric passion. To I retrieve the mind from the sense-objects and to peacefully let it settle in contemplation of the divine nature and the eternal J glory of Sree Narayana, the Self, is to exhaust all the existing vaasanaas, which are the personality-impurities within.

812. Anilah: ‘Ilanam’ means inducement. One who is without any inducement is Anila. Ilana also means sleep. So one who sleeps not or is ever awake is Anila.

Like the atmospheric air the Lord is the life-giver everywhere, and also He is All-pervading. Nilah also means ‘to slip’-into a condition of non-apprehension: thus, one who is ignorant (avidya). When the symbol of negation, ‘a’, is added to it, ‘A-nilah’ comes to indicate “One who slips not, but is ever of the nature of Consciousness.” Hence it means “Omniscient.”

813. Amrutasho: One who consumes Amruta or immortal bliss, which is His own nature.

Since ‘amrita’ has both the meanings of ‘nectar’ and ‘immortality,’ the term is interpreted to mean “One whose desires are never fruitless,” as well as “One whose greatest desire is for the State of Immortality.”

814. Amrutavapuh: One whose form is deathless, that is, undecaying.

“He Whose Form is Immortal.” He, the Eternal Reality, is unconditioned by time. This principle of Consciousness, functioning as the flame of life in every bosom, by its mere presence has in Itself neither the physical, subtle nor causal bodies-which alone are the perishable. Transcending them all-unconditioned by time, and, therefore, never undergoing any of the natural modifications of mortality, Sree Narayana revels in His Absolute Glory.

815. Sarvagyah: One who is all-knowing.

“Omniscient.” It is only when the light of Awareness illumines the happenings that living creatures can become conscious of their experiences. To know the outer and the inner world of happenings, they must be lighted up by the principle of Consciousness. This seat of Sree Narayana is, therefore, called the Pure Knowledge- the Principle, because of which all other knowledge is possible in every being.

816. Sarvatomukhah: One who has faces everywhere.

“One Who has His face turned everywhere”-just as the light in the sun, or the light of a lamp. In the Bhagvad Gita He is described as having eyes, heads and faces on all sides.

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Stanza::86::
Suvarna-bindur-akshobhyah sarva-vagishvareshvarah
Mahahrado maha-garto maha-bhuto maha-nidhih ..86

800. Suvarna-bindur: One whose ‘Bindus’ that is, limbs, are euaql to gold in brilliance.

“With limbs radiant like gold.” Chhandogya Upanishad declares: “He, having a golden body, even to the tip of his nails.” The great name of the Lord in the Vedic literature is ‘AUM’ which consists of the sounds ‘A’, ‘U’, and the bindu ‘M.’

801. Akshobhyah: One who is never perturbed by passions like attachment and aversion, by objects of the senses like sound, taste, etc., and by Asuras the antagonists of the Devas.

“One Who is ever unruffled.” Ordinarily an individual gets disturbed, subjectively, by the presence of desires, anger, passions, etc., and objectively an average man is constantly stormed by the enchanting dance of beautiful sense-objects all around him. Lord, the Self, is a state of existence wherein neither the subjective disturbances of the mind, nor the objective persecutions of the sense-organs can ever reach to ruffle the quietude and peaceful grace of His perfection. In describing the state of the Sthitaprajna, Bhagavan says in the Gita that such a one will be Akshobhya like the ocean: “He attains Peace into whom all desires enter as waters enter the ocean, which filled from all sides, remains unmoved; but not the ‘desirer-of-desires.”

802. Sarva-vagishvareshvarah: One who is the master of all masters of learning, including Brahma.

“The very Lord of the Lord of Speech.” In the Kenopanishad it has been made amply clear that it is not the instruments of actions and perceptions that act by themselves as they are all made up of inert matter. The immediate animation to the equipment is given by the ‘inner instruments.’ Therefore, for all the sense-organs, the mind-intellect-equipment is their immediate Lord. But these subtle instruments themselves get their dynamism to act only in the presence of Sree Narayana, the Consciousness. Therefore, it is most appropriate to invoke Him as the Lord of Lords in all living creatures.

The term Vaageesvara (Lord of Speech) is often used in the language to indicate poets, writers and orators. Therefore, the term can also be interpreted as ‘the Lord from whose altar all ordinary speakers draw their powers. Theologically, some commentators have spun a meaning out of this term indicating that Sree Narayana, as the Absolute Reality, is the ‘Lord’ of even the Creator.

803. Mahahrado: He is called a great Hrada (lake), because being the paramatman who is of the nature of Bliss, the Yogis who contemplate upon Him dip themselves in that lake of Bliss and attain to great joy.

“One Who is like a great refreshing swimming pool.” In the hot summer season, plunging into the cool crystal waters of a. pool holds the swimmer in a refreshing cool embrace on all sides. Similarly, the plane of Narayana-Consciousness revives, refreshes and en- thralls all meditator when they plunge into its reviving quietude. The Yogins often plunge into It from the springboard of their devotion, and after a time emerge out of It-cool, clean and refreshed. Sree Narayana is metaphorically addressed as the great (Mahaa) pond (Hradah).

804. Maha-garto: One whose Maya is difficult to cross like a big pit.

“The great chasm.” Here the ‘chasm’ means the Lord’s Maya which He Himself describes, in the Bhagvad Gita as “My Maya (non-apprehension and the consequent misapprehension) is very difficult to cross over.” The industrious lexicographers enter here and additionally press out of this word garta the meaning, ‘chariot,’ and, therefore, the term can also mean that He is a ‘mahaaratha’ (Great Chariot).

805. Maha-bhuto: One who is not divided by the three periods of time – past, present and future.

“The Great Being.” He is the Source from which even the Great Elements spring forth into existence and, therefore, in His Infinitude and Pervasiveness, Lord Narayana is called ‘Mahaabhootah.’ The entire play of birth and death, of integration (sanghaata) and disintegration (vighaata) are taking place in Him Who is the mighty substratum and, therefore, it is very appropriate that the Lord, the God, is considered by the devotees as the “Great Being.’

806. Mahanidhih: One in whom all the great elements have their support. He is Mahan or a great one and ‘Nidhi’, the most precious one.

“The Great Abode.” “The Eternal Source from which everything springs forth and the Infinite substratum upon which the entire play of the finite is held in animated suspension.” The term ‘nidhi’ means ‘treasure’ and, therefore, its indication here is that Sree Narayana is the richest treasure of all His devotees-to loot at will!

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