पद्मनाभोरविन्दाक्षः पद्मगर्भः शरीरभृत् ।
महर्द्धिःऋद्धो वृद्धात्मा महाक्षो गरुडध्वजः॥
പദ്മനാഭോരവിന്ദാക്ഷഃ പദ്മഗര്ഭഃ ശരീരഭൃത്
മഹര്ദ്ധിഃ ര്ദ്ധോ വൃദ്ധാത്മാ മഹാക്ഷോ ഗരുടധ്വജഃ
பத்மநாபோரவிந்தாக்ஷ பத்மகர்ப்ப சரீரப்ருத்
மஹர்தி ருத்தோ வ்ருத்தாத்மா மஹாக்ஷோ கருடத்வஜா
ಪದ್ಮನಾಭೋ ಅರವಿನ್ದಾಕ್ಷಃ ಪದ್ಮಗರ್ಭಃ ಶರೀರಭ್ರಿತ್
ಮಹರ್ದ್ಧಿಃ ಋದ್ಧೋ ವೃದ್ಧಾತ್ಮಾ ಮಹಾಕ್ಷೋ ಗರುಟದ್ವಜಃ
పద్మనాభోరవిందాక్షః పద్మగర్భః శరీరభృత్
మహార్ద్ధిః ఋద్ధో వృద్ధాత్మా మహాక్షో గరుటధ్వజః
padmanaabho-arvindaakshah padmagarbhah sareerabhrit
maharddhi-riddhah uriddhaatmaa mahaakshah gantdadhvajah.346. Padmanaabhah – “One who has the lotus in his navel”. This is not to be taken literally. Navel (Naabhi) is the psychic centre where all un-manifest thoughts first spring forth into our recognition (Pasyantee). The seedless state of all thoughts is called in the Yoga Sastra, as Paraa. It therefore means “one in whose bosom lies, in potential, all the possibilities of the universe of expression.” It can also mean “One who manifests Himself in the lotus of the heart of his devotee. Some translate as “He who is seated in the pericarp of the lotus.”
347. Aravindaakshah – “One who has eyes as beautiful as the lotus”. The lotus opens at sun-rise and closes in the night. The Lord opens His beauty and grace in the presence of the devotees and the flood of His grace, as it were, drys up in the presence of the dark sensuality of the ignorant.
348. Padmagarbhah – “One who is being meditated upon in the centre of the lotus-of-the-heart.”
349. Sareerabhrit – “One who sustains nourishes all bodies”. Or, it can mean “One who is form of food and praana, becomes the very cause for the sustenance of the body”. It is a fact very well known that even though a body can continue existing without visibly decaying for 50 years, once Life has ebbed away, the deadbody cannot maintain its form and it does not exist even for 48 hours intact. He who while presiding over the body nourishes and maintains it, and in whose absence the body decays and nourishes, He is the One who is the Sustainer of the body (Dehahhrit).
350. Maharddhih – “One who has great riddhi, meaning, prosperity and power”. These two-prosperity and power-together is called glory (Aisvarya). Thus the term means, “One who has by His very nature glory ever with Him.”
351. Riddhah - “One who has expanded Himself to be the universe.” In short, “One who has manifested Himself as the entire world of plurality, constituted of the finite things of the Cosmos.”
352. Vriddhaatmaa – “The ancient Self.” In the Self there is no concept of Time, It being beyond the intellect. But here, by the term Vriddhaatmaa, it only means that He was the Self before all creation. It is only after the creation of Time that we are capable of saying and indicating Him as the Self of the various living creatures. He is the first Self, meaning, He is the Self whose manifestations are the world of plurality.
353. Mahaakshah – “The Great-eyed”, meaning, the eyes that can see not only the world-of-objects, but also X-ray through them and see all that are happening deep within the bosom of all creatures. He is the “Great Eye” seeing all, at all times, as He is the Consciousness that illumines everything at all times, in all bosoms.
354. Garuda-dhvajah – “One who has the (Garuda) as his insignia on his flag. The eagle is consider as the vehicle of the Lord; most probably Because this bird ever soars high and from above sees even the minutest speck of dirt in the world. The eagle after spying the carrion, swoops down and takes it away, thus purifying the atmosphere. Similarly, the Lord never allows any negative thought to come into the heart of His devotees, and hence, the eagle is considered as His vehicle.
