Stanza::107::
Shankhabrun-nandaki chakri sharangadhnva gadadharah
Rathanga panirakshobhyah sarva-praharanayudhah ..107

993. Shankhabrun: One who sports the conch known as Panchajanya, which stands for Tamasahamkara, of which the five elements are born.

“One who has the divine conch named “Paanchajanya.” The word meaning is this term pancha-janya is “that which is born of the five” (sense organs), so it stands for the mind. Mind being the seat of ego, the sastras declare that the conch in the divine hand of Sree Narayana is the ego-factor (Ahamkaara-Tattva) in our personality.

994. Nandaki: One who has in His hand the sword known as Nandaka, which stands for Vidya (spiritual illumination).

The lord’s sword is called Nandaka. Therefore,this term indicates one who holds and wields the Nandaka sword. The word Nanda-kam mean “that which brings bliss.” The Sastras sing that the divine sword in the sacred hands of the lord hari represents the knowledge-Spiritual (Vidyaa-Tattva) with which the seeker can destroy all his “ignorance” of the self in him.

995. Chakri: One who sports the discus known as Sudarshana, which stands for the Rajasahamkara, out of which the Indriyas have come.

“one who carries the discus called Sudarsana.” The term Su-Darsana means “that gives the auspicious vision.” The shashtras attribute to this discus-Divine the representation of the human mind.

996. Saarnga-dhanvaa: “One who aims his unerring bow called Saarnga.”

This bow of Narayana is glorified in our texts as representing the Ego, as the ‘apex’ of all the sense organs, Ahankaara-Tattva. In this concluding Stanza, the instruments of Blessing in sree Narayana’s hands are remembered with reverence and devotion.

997. Gadadharah: One who has the mace known as the Kaumodaki, which stands for the category of Buddhi.

“One who holds his divine club (Mace) celebrated as Kaumodakee –which generates and spreads beauty and joy.” This Mace is described as representing the intellect in man (Buddhi-Tattva).

998. Rathangapani: One in whose hand is a wheel (Chakra).

“The traditional meaning is, of course, “One who has the ‘wheel of the chariot’ as his weapon.” This means the discuss which already has been mentioned in this very Stanza as Chakree. But, there are others who would like to interpret this term in other ways. In a glorification-Hymn or devotional-Chant, repetition is no sin; in fact, it should be quite natural.

999. Rakshobhyah: One who cannot be upset by anything, because He controls all the above-mentioned weapons.

“One who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be.” One whose peace and calm cannot be stormed out by any happening in his outer world; Ever-peaceful. The term suggests Infinite patience, love and kindness towards man and his frailties.

1000. Sarva-praharana-yudhah: There is no rule that the Lord has got only the above-mentioned weapons. All things, which can be used for contacting or striking, are His weapons.

“He who has all implements for all kinds of assault and fight.” No enemy can surprise Him. The ‘conqueror of all.’ One who has weapons to meet any missile. However powerful.

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Stanza::106::
Atmayonih svayamjato vaikhanah samagayanah
Devaki-nandanah srashtha kshitishah papanashanah ..106

985. Atmayonih: One who is the source of all; that is, there is no material cause other than Himself for the universe.

“One who is himself the ‘material cause’ (Upaadaana Kaarana) for himself;” the self born, the uncaused cause.

986. Svayam-jato: He is also the instrumental cause.

“One who, as the lord of the universe, has no other ‘Instrumental cause’ (Nimitta-Kaarana) in projecting Himself.”

Three cause are necessary in all ‘creation’ in the pluralistic world: the Material cause’ (mud), the “Instrumental cause’ (wheel), and the ‘Efficient cause’ (the pot maker). In Shree Narayana’s self-projection, as in the dream, that all these three causes are He, Himself, is shown in these term.

987. Vaikhanah: One who excavated the earth, taking a unique form.

“The one who dug through the earth” –cutting through the denseness of the gross to reach, apprehend and kill the subtle Hirnyaksha, the terrible and the monstrous who had tried to destroy the spiritual values in the world. The self has to reach us to destroy the ego in us and give us the ‘liberation’ from our evil adherence to the body-mind-intellect.

988. Samagayanah: One who recites the Sama chants.

“One who signs the Saama-songs.”

989. Devaki-nandanah: The Son of Devaki in the incarnation as Krishna.

“He who appeared as born to Devakee in his Incarnation as Krishna.” And since Devakee could only, from afar, see, watch and enjoy the pranks and play of her blessed child in Gokula, Krishna is called as the “Joy of Devakee” (Devakee-nandhana).

990. Srashtha: The creator of all the worlds.

“One who creates.” Even the Creator can perform his job only by drawing his abilities and capacities from the infinite self, Sree Narayana.

991. Kshitishah: A master of the world. Here it denotes Rama.

“One who is the lord of the earth.” Sree Narayana is the husband of mother Earth. He is her protector. Her nurtuer and nourisher. Her, earth may stand for all that is gross –the entire maayaa-and Narayana is the Lakshmee-Pati.

992. Papanashanah: He who destroys the sins of those who adore Him, meditate upon Him, remember and sing hymns of praise on Him.

Meditating upon whom, all vaasanaas (sins) are liquidated. When the individuals, surrendering in love to Him, acts and fulfils his duties, all his existing vaasanaas are destroyed and no new ones are created –this is the very root in the theory of karma Yoga in the Vedas. Through meditation upon the self, all sins are dissolved and totally removed.

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