अप्रमेयो हृषीकेशःपद्मनाभोऽमरप्रभुः ।
विश्वकर्मा मनुस्त्वष्टा स्थाविष्टः स्थविरो ध्रुवः ॥
അപ്രമേയോ ഹൃഷീകേശഃ പദ്മനാഭോ അമരപ്രഭു:
വിശ്വകര്്മാ മനുസ്ത്വഷ്ടാ സ്ഥവിഷ്ടഃ സ്ഥവിരോ ധ്രുവഃ
அப்ரமேயோ ஹ்ருஷீகேச: பத்மநாபோ அமரப்பிரபு:
விஸ்வகர்மா மனுஸ்த்வஷ்டா ஸ்தவிஷ்ட ஸ்தவிரோ த்ருவ:
ಅಪ್ರಮೇಯೋ ಹ್ರುಷೀಕೆಶಃ ಪದ್ಮನಾಭೋ ಅಮರಪ್ರಭುಃ
ವಿಶ್ವಕರ್ಮಾ ಮನುಸ್ತ್ವಷ್ಟಾ ಸ್ತವಿಷ್ಟ ಸ್ಥವಿರೋ ಧ್ರುವಃ
అప్రమేయో హృషీకేశః పద్మనాభో అమరప్రభు:
విశ్వకర్మా మనుస్త్వష్టా స్థవిష్ట స్థవిరో ధ్రువః
aprameyo hrisheekesah padmanaabho-a- maraprabhuhvisvakarmaa manustvashtaa sthavishthah sthaviro dhruvah.
46. Aprameyah – He, who cannot be defined and explained in terms of any logical term of reference with other things should necessarily be inexpressible. A thing that can be directly perceived (Pratyaksha) can be desired, certain other things, which we may not directly perceive, but can be infer (anumaama) them from data available. And there are yet things which can be brought home to the listener by describing them in terms of similar other objects (Upamaa). Since the infinite has no ‘Properties’, It cannot be perceived, nor can It be “understood through inference.” Nor even explained in terms of similar or dissimilar things.” Hence the supreme Reality, Vishnu, is called as Aprameyah. We can experience Him only by ending all sense of separativeness and becoming one with Him.
47. Hrisheekesah – In the Puranic literature the meaning of the term is ‘close-cropped’ or ‘One who has coiled up his locks of hair’ (Hrissheeka+Eesa). The term ‘Hrisheeka’ is an absolute one now, and it means the “sense organs”. The Aatman, the self as Consciousness is the one who gives light to all sense organs and, therefore, it is the lord of all sense organs. This lord is Vishnu. The obsolete word Hrisheeka also means the ‘rays’ or that which gives the joy’. Thus the term Hrisheekas can mean “the Lord of the rays”: the sun and moon. This way interpreted, commentators point out that the term Hrisheekesah means He who has Himself becomes the Sun and the Moon. In His manifestation as the Sun and the Moon, the Lord Himself whips the world to wakeful activities and sends the world to sleep and rest. Thus Hrisheekesa in its deeper significance, is, to all contemplative hearts, the Lord, who becomes Himself the world, exhausts Himself in His activities, and ultimately packs His toys and goes to rest at the time of dissolution.
48. Padmanaabhah – One from whose navel ("nabhi") springs the Lotus ("padma"), which is the seat of the four-faced Creator, Brahmaa. Lotus in Hinduism represents Truth or any of Its manifested powers. The creative faculties in man flow from the navel area (center: naabhi), and manifests as the ‘four-faced’ inner equipment (Antahkarana) constituted of the mind, intellect, Chit and ego. In the Yoga-sastras, we find a lot of details regarding this concept. According to them every “idea” springs from Him (Paraa), and then at the navel area, each of them comes to be ‘perceived’ (Pasyantee). Thereafter they play in the bosom as thoughts (Madhayamaa), and at last they are expressed (Vaikharee) in the outer fields-of –activity. In this discussion-upon the evolutionary stages through which every “idea” becomes an “action” – we gather a clearer insight into the meaning of the symbolism of “the Creator seated on the lotus”, which springs forth from the navel of the Lord, the Supreme Vishnu.
49. Amaraprabhuh - The Lord ("prabhu") of the Immortals ("a-mara"), the Devas. The Denizens of the Heavens, including all the office bearers therein (Dikpaalakas etc.) along with Indra, are called ‘Devas’, and they enjoy in their heavenly state a relative immortality. The devas live and continue functioning till the great dissolution-the Sleep of the Creator. Compared with the short span of the existence of man on this globe, the aeons through which the Devas live can be considered as end- less or immortal. One who serves them with His might, giving protection and security to all creatures, is called, therefore, Amaraprabhuh.
50. Visvakarmaa - The very creator-of the world-of-objects, of all equipments-of-experiences, and of all experiences in all bosom-is called the Visva-Karmaa. Herein the Infinite Lord is but a Witness of all that is happening and though the experienced world is sustained in Him, He is not involved in the imperfections or mortality, that are happening all around at all times in the Visvam. “They are in Me, I am not in them”-Geeta.
51. Manuh - The term means One who has the ability to reflect upon the Higher (Mananaseelah Manuh). Manu also means mantra and so, as applied to the Lord, it can mean as the One who has manifested Himself in the form of the Vedic mantras.
52. Tvashtaa - One who makes gross things of huge dimensions into minutest particles. At the time of the world’s dissolution, the entire gross-world folds back into its subtler elements until at last pure objectless space alone comes to remain.
53. Sthavishthah - lt is the superlative degree of gross (sthoola) and thus ‘the Supremely gross’ is the subtlest Reality. The contradiction that it contains is itself its vigour and beauty. The Infinite as the subtlest is All-Pervading in Its own nature. It is this Maha- Vishnu who has Himself become the entire universe of gross things and beings. Just as all waves are the ocean, the total world of gross things is itself the form of Vishnu.
In His cosmic form, Narayana had manifested to Arjuna in he Geeta. There the words of Arjuna’s chant will clearly bring home to us that the entire gross world is ever His own Divine form.
54. Sthaviro Dhruvah - The Ancient (Sthavirah) and the Motionless or firm (Dhruvah). He is called the ‘Ancient’ because the very first ‘unit of time’ itself had risen from Him. He was the progenitor of the very concept of Time in us. Therefore, ‘Time’ cannot condition Him. Thus He becomes the most Ancient. He is the ‘Firm Truth’; nothing that happens in the phenomenal world can affect Him at any time.