सर्वगः सर्वविद्भानुर्विष्वक्सेनो जनार्दनः ।
वेदो वेदविदव्यङ्गो वेदाङ्गो वेदवित् कविः॥
സര്വഗ സര്്വവിദ്ഭാനുഃ വിഷ്വക്സേനോ ജനാര്്ദനഃ
വേദോ വേദവിദവ്യങ്ഗോ വേദാങ്ഗോ വേദവിത് കവിഃ
ஸர்வக ஸர்வவித்பாநு விக்ஷ்வக் சேனோ ஜனார்த்த்ன
வேதோ வேதவிதவ்யங்கோ வேதாங்கோ வேதவித் கவி
ಸರ್ವಗಃ ಸರ್ವವಿದ್ಭಾನುಃ ವಿಕ್ಷ್ವಕ್ಸೇನೋ ಜನಾರ್ದನಃ
ವೇದೋ ವೆದವಿದವ್ಯಙ್ಗೋ ವೇದಾಙ್ಗೋ ವೇದವಿತ್ ಕವಿಃ
సర్వగః సర్వవిద్భానుః విక్ష్వక్సేనో జనార్దనః
వేదో వేదవిదవ్యఙ్గో వేదాఙ్గో వేదవిత్ కవిః
sarvagah sarvavid-bhaanuh- vishvak-sena janaardanahveda vedavid-avyango vedaanga vedavit kavih.
123. Sarvagah – “He who has gone everywhere”, meaning “One who pervades everything”. The cause pervades its effect: gold in all ornaments; ocean in all waves; cotton in all cloth. The Infinite Consciousness Itself expresses as both world-of-matter (Kshetra) and the Knower-of-the-field (Kshetrajna). Vishnu, the Infinite is beyond these two (Uttamah Purushah) in whom there is no expression of matter and, there- fore, no ‘Knower’-hood. He is the All-Pervading Self, Maha Vishnu.
124. Sarvavid-bhaanuh - One who is All- Knowing (Sarvavit) and Effulgent (Bhaanuh). The Light of Consciousness is the “Light that illumines all lights” and it is again Consciousness that “illumines even darkness” - Geeta Ch.13, St.17. In the Mundaka Upanishad (4.10) also we read: “By its Light alone it illumines all other experiences.” Sarvavit-Bhaanuh is one term: meaning that all Knowing Effulgent Consciousness.
125. Vishvaksenah - He, while facing whom, even the mighty army of the gods retreat and scatter away, is called as Vishvaksenah. He is the Almighty and All-Powerful, and no army can stand against Him.
126. Janaardanah - The term Ardayati is a verb meaning both ‘giving sorrow’ or ‘giving joy’. Thus, One who gives sorrow and disaster to the vicious, and who blesses with joy and peace to the good people is called Janaardanah.
127. Vedah – The term Veda comes from the root vid: ‘to know’. Since Veda gives knowledge, the Lord is termed as Vedah, in the sense, that He is the One who gives the Knowledge of the Reality, because He is the very Reality. In Mahabharata, Vyasa says: “Krishna alone is All-vedas, All-sciences, All-techniques and All-dedicated Actions”. In the Bhagavad Geeta (Ch. 10, St.2) Lord says: “Out of mere compassion for them, I, abiding in their Self, destroy the darkness born of ignorance, by the luminous lamp of wisdom”.
128. Vedavit – ‘One who knows the veda’. The Lord alone is the One Experience without which the Vedas cannot be fully realized. The surest and the most exhaustive commentary of the Vedas is to be found only in a stilled mind, which is in communion with Vishnu, the Supreme Reality. Geeta (Ch. 15, St. 15) says, “I am the author of the Vedanta, as well as the Knower of the Vedas.”
129. Avyangah - He who has no imperfections (Vyanga) anywhere in him- The All-Perfect. The term Vyanga also means person, and so Avyanga means One who cannot be known by anyone in any ‘personal-form’. Geeta plainly says “This great Reality is Imperceptible, Unthinkable, without any modifications”. -Geeta. Ch. 2, St. 25
130. Vedaangah – One whose very limbs are the vedas. In Kenopanishad in the closing stanzas, the teacher insists that all knowledges are Its limbs.
131. Vedavit – ‘One who contemplates upon the Veda is Vedavit’: (Vedam Vichaarayati=Vedavit). Mere word meaning cannot give us the true concept of the subtle theme discussed in the Vedas. Continuous reflection upon their declarations alone can reach us to the peaks of their imports. In the Geeta, Bhagavan Himself declares that He is not only the very Revealer of Vedas but He is at once the Knower of the Veda -Geeta Ch. 15, St. 15. It is absolutely necessary that the student of the Vedas should try to understand the meaning of their declaration. To repeat the mantras parrot-like is not of any consequence: ‘He who has studied the Vedas but has not understood the meaning, but carries a load, as the ‘road-rest’ on the roadside.’ Thus He who constantly reflects upon the Veda, and naturally lives up to it, is the Great Lord.
132. Kavih - The term Kavi in the Vedas means the ‘Seer’. One who experiences something more than the ordinary is called a Kavi. In the Isavasyopanishad (8) we read: -“The Seer, the Intelligent....” In the Brihadaranyaka Upanishad (5-7-23) we read: “There is no Seer except Him.” In the Glory of the Lord, He confesses, in the Geeta, “among the Poets, I am Usanas, Sukra-Aachaarya”.