स्वयंभूः शम्भुरादित्यःपुष्कराक्षो महास्वनः।
अनादिनिधनो धाता विधाता धातुरुत्तमः ॥
സ്വയംഭൂഃ ശംഭുരാദിത്യഃ പുഷ്കരാക്ഷോ മഹാസ്വനഃ
അനാദിനിധനോ ധാതാ വിധാതാ ധാതുരുത്തമഃ:
ஸ்வயம்பூ: சம்புராதித்ய: புஷ்கராக்ஷோ மஹாஸ்வந:
அனாதிநிதனோ தாதா விதாதா தாதுருத்தம:
ಸ್ವಯಂಭೂಃ ಸಂಭುರಾದಿತ್ಯಃ ಪುಷ್ಕರಾಕ್ಷೋ ಮಹಾಸ್ವನಃ
ಅನಾದಿನಿಧನೋ ಧಾತಾ ವಿಧಾತಾ ದಾತುರುತ್ತಮಃ
స్వయంభూః శంభురాదిత్యః పుష్కరాక్షో మహాస్వన:
అనాదినిధనో ధాతా విధాతా ధాతురుత్తమ:
svayambhooh sambhur aadityah pushkaraaksho mahaasvanah
anaadi-nidhano dhaataa vidhaataa dhaaturuttamah.
38. Shambhuh - He who brings Auspiciousness- both inner goodness and outer prosperity to His devotees. Sambhuh is one of the famous names of Lord Siva. By using this term in invoking Vishnu, by its suggestion, it declares that Vishnu and Siva are not two Divine Entities, but they are both manifestations of the One Essential Reality.
39. Aadityah - The Truth (Purusha) that glows with a golden splendour in the solar system is called Aadityah. There are twelve Aadityas and of them One is called Vishnu. Krishna Himself declares, ‘I am Vishnu among the Aadityas’ -Aadityaanaam Aham Vishnuh- (Geeta Ch. 10, St. 21). The word Aaditya can mean ‘Son of Aditi’-signifying the one who was born as the son of Aditi in His Vaamana incarnation. The term Aadityah can also mean in Sanskrit ‘One who is like the sun’. The Sun is the one who illumines all, and every living creature draws its nurture and nourishment directly or indirectly always from the sun alone. In the same way Brahman is the one Sun in the universe of living creatures illumining all experiences of all creatures.
40. Pushkaraakshah - One who has eyes ("akshah") like the lotus ("pushkara"). Joy and Peace in the bosom of an individual are expressed in the world outside at no other point so vividly as in the eyes. The One, whose inner peace and joy, beaming out through His eyes, bring into the devoted hearts all the aesthetic beauty and romantic thrills of seeing a lotus dancing in the breeze. In short, the term indicates the Lord who with His beautiful looks, magically lifts all the sorrows in the devotee’s heart and fills it with Peace, Joy and Perfection.
41. Mahaasvanah - One who possesses thundering ("mahaa") voice of compulsion: "Svana" means ‘sound’. One whose ‘call’ is thundered in all hearts, familiarly known as the ‘compelling whisper’ of the Higher. Or, Svanam can also mean ‘breath’; and so, the term can mean, ‘He whose great breath is the very Vedas’. “Thus, O Maitreyee, this has been breathed forth from this great Being what we have as Rigveda. Yajurveda” - Brihadaaranyaka Upanishad (4.4.10). In the Spiritual literature of India we often read Vedas described as His breath; He breathed out the Vedas (Nih-svasitam).
42. Anaadi-nidhanah – One who has neither ("an") birth (Aadi) nor death (Nidhanum). Thus One who is changeless is Anaadi-Nidhanam; for, any change should include the death of an old condition and the birth of newer condition. To the Immortal and the Immutable, change is impossible.
43. Dhaataa - One who is the Substratum for the world of names and forms. And who supports all fields of experiences in all. He who is the screen for the cinema of empirical experiences’ (Visvam).
44. Vidhaataa - The One who is the Dispenser of all ‘fruits-of-actions’. In the Karma-kaanda portion of the Vedas, Eesvara is described as the Dispenser of fruit (Karma- phala-daataa Eesvarah). He is the Lord who is behind this universe of scientific truths and rhythm. He is the One who has not only ordered the laws of the nature, but he is the one afraid of whom, the phenomena dare not disobey his laws anywhere at any time. The light of the sun, the heart is the fire, the sweetness in the sugar, the pains in the sin and the joy is in goodness, are all their ‘nature’ and none dare ever disobey these laws. The one who is thus the unquestionable law behind the entire universe of laws is Vidhaata.
45. Dhaatur-uttamah – the fundamentals ("dhaatu") that form the reinforcement on any existent thing are called Dhaatu. In science of life, as explored by the Rishis, all corporal forms have risen form and exist as composed of some definite ‘elemental factor’ called the Dhaatus. Of the end less varieties of Dhaatus available in existence, the subtlest Dhaatu, without which no existence, is ever possible, is the chit Dhaatu, and this is the Dhaatu-ruttamah. Though very rarely, we do find some commentators splitting this word into two as Dhaatu and uttama. But in the majority of the cases we find it taken to form one term and explained as ‘the subtlest of the Dhaatus’.