Stanza-039

अतुलः शरभो भीमः समयज्ञो हविर्हरिः।
सर्वलक्षणलक्षण्यो लक्ष्मीवान समितिज्ञ्जयः॥
അതുലഃ ശരഭോ ഭീമഃ സമയഞോ ഹവിര്ഹരിഃ
സര്വലക്ഷണലക്ഷണ്യൊ ലക്ഷ്മീവാന്‍ സമിതിഞ്ജയഃ

அதுல சரபோ பீமா சமயந்ஜோ ஹவிர்ஹரி
ஸர்வலக்ஷணலக்ஷண்யோ லக்ஷ்மீவான் ஸமிதிந்ஜய

ಅತುಲಃ ಶರಭೋ ಭೀಮಃ ಸಮಯಞ್ಜೋ ಹವಿರ್ಹರಿಃ
ಸರ್ವಲಕ್ಷಣಲಕ್ಷಣ್ಯೋ ಲಕ್ಷ್ಮೀವಾನ್ ಸಮಿತಿಞ್ಜಯಃ

అతులః శరభో భీమః సమయఞ్జో హవిర్హరిః
సర్వలక్షణలక్షణ్యో లక్ష్మీవాన్ సమితిఞ్జయః

atulah sarabhah bheemah samayajno havirharih
sarvalakshanalakshanyah lakshmeevaan samitinjayah

355. Atulah – “Incomparable.” For him whose name is the glory of the universe, there is no licence.” Again, Bhagavat Geeta says, “For Thy equal exists not, where is another superior to Thee in the three worlds ?” In short, there is nothing like Him, since He does not fall under the categories of the things perceived by the body or the emotions felt by the mind or the thoughts entertained by the intellect: nothing that we know of can be comparable with Him.
356. Sarabhah – “One who dwells and shines forth through the bodies.” Bodies are called Sara because they are perishable. The life that presides over the perishable body, whose glory is the individuality, is the Self, the Lord. It can also mean, “Lord, who is of the nature of Paramesvara,” for, Lord Siva had once taken the incarnation of Sarabha, a creature with eight legs, capable of killing even the lions.
357. Bheemah – “The All-inspiring, the Terrible,” meaning, One who is a mighty and terrible phenomena to those who are cruel and sensuous in the world. To the bad, the Lord is always a frightful power of vengeance, to follow them relentlessly as their doom. Some commentators, due to the position of this word in the stanza, read it as a-bheemah, meaning thereby, “He who is the shelter” to those who are good.
358. Samayajnah – “Knower of all six systems of philosophy,” or it can mean “One who knows the exact time (samaya) for creation, preservation and destruction.” Or, it can also mean “One whose worship (Yajna) is nothing more than keeping an equal vision of the mind by the devotee” The great devotee Prahalada says, “to be equal in all conditions, is the worship of Achyuta.”
359. Havir-harih – “The receiver of all oblation.” He is the Lord of all Yajnas and as such, He is the One to whom the devotee offers his oblations, and He is the One who receives them in all dedicated activities. Bhagavat Geeta says, “I am indeed the enjoyer and also the Lord of all sacrifices.” The Lord is called Havis as He is worshipped through oblation. Some commentators recognise in this term two different names of the Lord: ‘Havih’ and ‘Harih’. In this case, the former term, ‘Havih’ means “He who is invoked by everyone who performs the Yajnas.” The term Harih means “One who loots away all Vaasanaas (Paapa),” and consequently, “One who wipes away all expressions of Vaasanaas.”
360. Sarva-lakshana-lakshanyah – “Known through all methods of proofs,” meaning “He is the One Self that is ultimately proved by all scientific investigations and philosophical enquiries.” Whether it be through dualistic (dvaita) or through non-dualistic (advaita) philosophy, the Ultimate Truth experienced by the realised seeker, is this Great Vishnu.
361. Lakshmeevan – “The consort of Lakshmi.” He is the Spirit (Purusha) that thrills the entire world- of-matter (Prakriti). Matter thrilled with the spirit is the dynamic world that we see around. Thus, the manifested Lord is ever wedded to Lakshmi. Lakshmi also means Effulgent, and therefore, the Lord who is Ever-effulgent, meaning the Pure Consciousness, that illumines everything, is indeed Lakshmeevan.
362. Samitinjayah – “Ever-Victorious.” In the Puranas, we find the Lord ultimately wins in His battle with the unrighteous forces. He is the destroyer of all pains in the individuality of the devotees. Samiti as a word, has got the meaning-“Battle”.