Stanza::91::
Bhara-bhrut kathito yogi yogishah sarva-kamadah
Ashramah shramanah kshamah suparno vayu-vahanah ..91

847. Bhara-bhrut: One who bears the weight of the earth assuming the form of Ananta.

“One Who carries the load of the Universe.” This carrying is not as a man would carry a load-something other than himself. The Self Itself has become the world so here it means only that Narayana is the very material Cause of the Universe.

848. Kathito: One who is spoken of as the highest by the Veda or one of whom all Vedas speak.

“One Who is glorified in the Vedas and other spiritual text books.” Narayana-essence is the theme of all scriptures in the world.

849. Yogi: Yoga here means knowledge. So He who is attained by that is Yogi. Or Yoga means Samadhi. He who is ever established in His own Self, that is, the Paramatma. He is therefore Yogi.

“One Who can be realised through Yoga:” “One Who is the greatest Yogi.” The term Yoga is defined in the Shashtra as ‘stopping all thought flow.’ One who has no thought agitations-who has totally conquered the mind( Maya) and lives in His own Effulgent Self-nature is the greatest Yogi.

850. Yogishah: He who is never shaken from Yoga or knowledge and establishment in His own Self, unlike ordinary Yogis who slip away from Yoga on account of obstacles.

“The King of Yogis.” “One who realises the Self, becomes the Self,” is an Upanishadic declaration. Therefore, Self alone is the perfect Yogi and Sree Narayana, the Self, is the King of all Yogis. The sense of agency-in-action and the sense of enjoyership-in- experience is the ego (Jeeva-bhaavanaa). To end this ego-personality is to rise to the awareness of the Universal Consciousness, the Self. Sree Narayana, the Absolute Reality, alone can be free-entirely and fully-from any involvement while being ever in the midst of Sansar and its seething activities. Hence He is glorified as the best among Yogis.

851. Sarva-kamadah: One who bestows all desired fruits.

“One Who fulfils all desires of all true devotees.” Such devotees have no other desire but to reach, meet and merge in Him. In this way the term would also indicate that He destroys the chances of fulfilment of all unholy, sensuous and lusty desires in the faithless.

852. Ashramah: One who is the bestowed of rest on all who are wandering in the forest of Samsara.

Sree Narayana is the harbour, the sequestered haven for all who are tossed about in the storms of life without and within. For each one, the source of all strains is attributable entirely to his functioning as a body-mind-intellect equipment. To remain as the Self-the essential real nature of man-is to experience the end of all stresses and strains. This state of Peace and Joy, of Quiet and Bliss is Sree Narayana, the Lord of the heart.

853. Shramanah: One who brings tribulations to those who live without using their discriminative power.

“One Who persecutes the worldly people”-who, driven by their hungers and passions, seek sense-gratifications. By the very nature of the ephemeral sense-objects and the ever-changing instruments of experience in us, the life of gratifications can only yield exhausting fatigue and weary disappointments. This is the ‘Law’ and Sree Narayana is the ‘Law-Giver.’ The Law and the Law-Giver are but one in theology.

854. Kshamah: He who brings about the decline of all beings.

“One Who destroys everything during the final deluge”-He who prunes our agitations and shrinks our desire-prompted world-projections.

855. Suparnah: The lord who has manifested Himself as the tree of Samsara has excellent leaves (Parna) in the form of Vedic passages (Chandas).

“The Golden Leaf.” In Bhagvad Gita the world is pictured as the Asvattha tree and its leaves are declared to be the Vedas. The theme of the Vedas is none other than the Self, making the term extremely en- chanting with its springs of suggestions.

856. Vayu-vahanah: He for fear of whom Vayu (Air) carries all beings.

“The mover of the winds.” From fear of Him Fire burns, Sun and Moon function, earth rotates, the Wind moves….declares the Upanishad.

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Stanza::90::
Anur bruhat krusah sthulo gunabrun nirguno mahan
Adhrutah svadhrutah svasyah pragvamsho vamshavardhanah ..90

835. Anur: One who is extremely subtle.

“The Subtlest; the All-pervading.” Sree Narayana is the subtle flame-of-life in our bosom, the Essence from which all life’s activities spring forth. He is called as Anuh because He is in the centre of even the Subtlest. Bhagavan Himself says: “I am seated in the heart of all-as the core or Essence in all.”

836. Bruhat: The huge and mighty.

At the same time He is Greater than the Greatest in dimension, He being the All-pervading. These two may seem paradoxical but the apparent contradiction dissolves into an illumining experience for the contemplative mind. The Upanishad daringly combines these two terms to give the students a vague comprehension of the All-pervading Infinitude of the Self.

837. Krusah: One who is non-material.

“One Who is lean; subtle; delicate.” Again, this description will be opposed by the next following one, for herein is a deliberate use of contradictions. The Rishis made an art of effectively employing terms of contradiction in order to bring the incomprehensible within the cognition of the students of contemplation.

838. Sthulo: Being the inner pervader of all, He is figuratively described as Stula or huge.

“One Who is the fattest; the grossest; roughest.” These two terms are indicating opposites. Here it is to be understood that the Lord, in His state as Pure Consciousness, is the subtlest, and He is the grossest in the form of the Universe (Viraat).

839. Gunabrun: The support of the Gunas. He is so called because in the creative cycle of creation, sustentation, and dissolution, He is the support of the Gunas – Satva, Rajas and Tamas – with which these functions are performed.

“One Who supports”- maintains and expresses through the three Gunas. Through rajas He creates; through Sattva He preserves and through tamas He annihilates. He, as Consciousness, expresses Him- self through these three textures of vaasanaas.

840. Nirguno: One who is without the Gunas of Prakruti.

“Without-any-properties.” That which has property is matter-perishable, changeable, finite. The Imperishable, the Changeless, the Infinite is property-less; it is the Consciousness that illumines all properties (Gunas). With the matter equipments, in His Incarnations He manifests as having ‘form’ (Guna-bhrit), and in His Absolute Nature He is ‘form-less’-the Non-dual Self.

841. Mahan: The great.

“The Great; the Glorious; the Mighty.” “One who is not conditioned by the five Elements- nor by Time and Space. Quite on the other hand, it is He Who is the very Existence in everything.

842. Adhrutah: One who, being the support of all supporting agencies, like Pruthvi (Earth), is not supported by anything external to Him.

None supports Him, but He supports all. Just as the cotton in cloth, gold in ornaments, mud in pots, He is the supporter of the entire universe. To the devotee who feels the Lord is far away from him, to contemplate upon Sree Narayana as his very own support will open his heart to the certainty and plenitude of faith.

843. Svadhrutah: One supported by oneself.

“Self-supported.” When from the previous term we hear that the Self is he ultimate support of the Universe, the question automatically rises in a rational intellect: ‘what supports the Self?’ The Lord is “supported” by nothing else other than His own Glory. In the Upanishad, in answer to a question where the Mighty One abides, the teacher declares, “He abides in His own Glory.”

844. Svasyah: One whose face is beautiful and slightly red like the inside of a lotus flower.

“One Who has an Effulgent Face.” Because He gives to the Vedas their beauty and charm, He is conceived as brilliantly beautiful, enchantingly fascinating, hauntingly charming.

845. Pragvamsho: The family lines of others are preceded by the lines of still others, but the Lord’s descendent, namely, the world system, is not preceded by anything else.

“One Who has the most ancient ancestry.” The Infinite, the Cause for the universe and Time itself, is indicated as the ‘Most Ancient’. The term can also mean the accommodation reserved during a Yaaga meeting where the invitees and guests may rest. Generally built on the eastern courtyard of the house~ this accommodation is called ‘Praagvamsah.’ Since everything connected with a Yajna or Yaaga is considered as sacred, the ‘Praag-vamsah’ has been used here as a name to indicate Sree Narayana.

846. Vamshavardhanah: One who augments or destroys the world-system, which is His off-spring.

“He who multiplies His family of descendents.” The Lord’s family is the whole Universe of things and beings. Or it can also imply just the opposite as the root Vardh means ‘the annihilator.’ Narayana is the sacred factor in us, to Whose Feet we turn in all love and undivided attention, in Whom the world of perceptions, emotions and thoughts merge as a dream merges into the mind of the waker.

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Stanza::89::
Sahasrarchi sapta-jihvah saptaidhah sapta-vahanah
Amurtir anagho achintyo bhayakrud bhaya-nashanah ..89

826. Sahasrarchi: One with innumerable Archis or rays.

“He Who in His Effulgence has thousands of rays.” The Self, Sree Narayana, the Pure Consciousness which illumines all experiences, is considered in our scriptures as the ‘Light of all Lights,’ and, in the Geeta’s famous description of this mighty Effulgence of Reality we read: “If the Splendour of a thousand suns were to rise up together and at one and the same time blaze forth. In the sky, that would be like the Splendour of the Mighty Being.”

827. Sapta-jihvah: The Lord in his manifestation as Fire is conceived as having seven tongues of flame.

“He Who expresses Himself as the ‘seven tongues’ (flame).” ‘Jihvaa’ means tongue; here it is used as the ‘tongues-of-flame.’ These seven flames of different properties are enumerated in the Mundakopanishad. It sets forth the idea that the Light of Consciousness beams out through seven points in the face of a living entity-two eyes, two ears, two nostrils and the mouth. As intelligent beings, powers of perception metaphorically flame out through each one of them, illumining the world for us. The one in our heart, Sree Narayana, Who totally manifests as the seven distinct tongues-of-flame is classified here by the scientific-poets, the Rishis, in the language of lyrical service as Sapta-jihvaah.

828. Saptaidhah: The Lord who is of the nature of fire has seven Edhas or forms of brilliance.

“The Seven Effulgent flames.” The earlier term invoked Him as the “Seven tongues- of-flame.” Here the emphasis seems to be for the Effulgence in those flames.

829. Sapta-vahanah: The Lord in the form of Surya or sun has seven horses as his vehicles or mounts.

“One Who has the vehicle of seven horses.” Lord Sun is described by the poet-seers of the Vedas as riding in a chariot drawn by seven horses, representing the seven days of the week.

830. Amurtir: One who is without sins or without sorrow.

“One Who is formless.” ‘Form’ implies a thing that is limited by other factors. The All-Pervading cannot have a form-just as space has no particular form. All things having a form are perishable. Narayana who is Infinite and Eternal is thus ever Formless.

831. Anaghah: The Sanskrit term Aghah means sin or sorrow.

Therefore the term means one who is sinless or sorrow less. Lord Paramesvara, the Self, is Immaculate-untouched and uncontaminated by the Vaasanaas. He is Eternal Bliss-beyond all traces of sorrow.

832. Achintyo: One who is not determinable by any criteria of knowledge, being Himself the witnessing Self- certifying all knowledge.

“One Who cannot be comprehended by man’s mind and intellect.” Not only the Lord is Formless, and consequently Imperceptible, but He is also unavailable as an object for our emotional experience, or for our intellectual appreciation. He is the Pure Consciousness in Whose Light all our perceptions, feelings and thoughts are illuminated. In Gita, this “Nourishes of All” is compared with the changeless white screen upon which all the perishing scenes of life are focused.

833. Bhayakrud: One who generates fear in those who go along the evil path. Or one who cuts at the root of all fear.

Lord is the “Giver of fear.” He is a terror to the evil-minded. In all His Incarnations, He gives fear to the evil-hearted, that they may ultimately be swayed to the path of Dharma.

834. Bhaya-nashanah: One who destroys the fears of the virtuous.

“Destroyer of all fear,” is the Supreme Lord. The Upanishads repeatedly -declare the State of Self-Knowledge to be the only state of absolute fearlessness. From a sense of otherness or plurality alone can fear spring forth. In the One Reality, where there is no other, how can there be fear? Sree Narayana alone is the only harbour from all fears.

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Stanza::88::
Sulabhah suvratah siddhah shatru-jit shatru-tapanah
Nyagrodho adumbaro-svatthas chanurandhra-nishudhanah ..88

817. Sulabhah: One who is attained easily by offering trifles like leaf, flower, and fruits etc. with devotion.

“One who is readily available” and, therefore, easily attainable for those who have true devotion and the heroism to put forth the right effort in unveiling Him from the miserable pits of matter. To the mind in contemplation, the Reality is self-evident; all saadhanaas are only to render the mind contemplative.

818. Suvratah: ‘Vratati’ means enjoys. So, one who enjoys pure offerings. It can also mean one who is a non-enjoyer, that is, a mere witness.

“He Who has taken the most auspicious Forms”-to destroy the evil and to protect the good is the motive behind all His manifestations. The seeker himself is one of the Lord’s own manifestations; thus, every spiritual/ student will ultimately realise that to destroy the ego in himself and finally gain back the very state from which he apparently manifested is re-discovery of the Self.

819. Siddhah: One whose objects are always attained, that is, omnipotent and unobstructed by any other will.

“One Who is Perfection”-not one who has attained perfection. Sree Narayana, the Absolute State of Perfection, can never, even when He is playing as the Incarnation, forget His real nature of Eternal, Unbroken, Unchanging Perfection.

820. Shatru-jit: Conqueror of all forces of evil.

“One Who is ever victorious over His hosts of enemies.” In the bosom of man, his enemies are none other than consciousness of his body and the con- sequent passions of the flesh-both objective and subjective. The seeker feels that these urges in him constitute a very powerful team of belligerent forces, and against their concerted onslaught he feels helpless. But when such an alert seeker turns himself towards the Truth, the Lord Who is in his own heart, all obstacles whither away. It is natural then that Sree Narayana is invoked here as the “Supreme Conqueror of all Enemies.”

821. Shatru-tapanah: One who destroys the enemies of the Devas.

“The Scorcher of enemies.” When the devotee offers himself at the altar of His Feet, He burns down all the negative tendencies polluting the devotee’s heart.

822. Nyagrodho: That which remains above all and grows downward. That is, He is the source of everything that is manifest.

“The One who, while controlling all beings, veils Himself behind this Maya.” The Consciousness constantly functions within us, but due to the Vaasanaas, our attention is constantly distracted to the perception of objects outside and not to the Effulgent Being which is the core in us. At the same time Sree Narayana, the Self, is the very Life which has made possible the entire manifestation of the world. Still, by His own playful inscrutability we recognize Him not. Interpreted in another sense, the term can also mean, “He who is above all.’ The nobler, the mightier power which controls and regulates any organised set of activities, when it is conceived by human intellect, it is always expressed as something higher or above. Therefore, the significance of this term must be clear to the students.

823. Adumabaro: One who as the Supreme cause is ‘above the sky’, that is, superior to all.

“He Who is the Nourishes of all living creatures”-supplying each with its appropriate food. The term also suggests: “one who transcends even Aakaasa, the subtlest of the manifested elements.” Sree Narayana, the Source out of which all creatures have emerged, He alone must also be the Great Cause from which even the subtlest element, Aakaasa, (space) has sprung forth. The cause is subtler than the effect, therefore, the essential principle, Narayana, transcends even the concept of space.

824. Asvatthas: That which does not last even for the next day.

In the Upanishad, (Kathopanishad) and in the Bhagvad Gita (Chapter XV), Lord Narayana is indicated as the great “Tree of Life,” the Asvattha. Ficus Religiosa is a perennial tree, seemingly relatively immortal, as compared with the quickly-perishing mankind that comes in waves, generation after generation, to play under its shade, to make love at its base; to grow old in its breeze. Even when they are dead, their bodies are carried in moonlit procession to the burial ground, where under the tree’s dancing leaves, a play of light and shade splashes a wizardly pattern upon each lifeless face. The children of each departed one, in their turn, repeat the unending cycle of life under the shade of the same old tree whose nodding grimace mocks the procession of fleeting joys and sorrows. This tree has been chosen to represent the finite play of the Infinite and the Tree itself has been named: A-svattham meaning: “That which will not remain the same tomorrow.”..

825. Chanurandhra nishudhanah: One who destroyed a valiant fighter Chanura belonging to the race of Andhra.

“The slayer of Chanura, the great wrestler. Andhra means wrestler.”

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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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