वेधाः स्वाङ्गोजितः कृष्णो दृढः संकर्षणोच्युतः।
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः॥
വേധാഃ സ്വാങ്ഗോജിതഃ കൃഷ്ണോ ദൃഡഃ സങ്കര്ഷണോച്ച്യുതഃ
വരുണോ വാരുണോ വൃക്ഷഃ പുഷ്കരാക്ഷോ മഹാമനാഃ
வேதா ஸ்வாங்கோஜித கிருஷ்னோ திரிட சங்கர்ஷநோச்யுத
வருணோ வாருணோ வ்ரிக்ஷ புஷ்கராக்ஷோ மஹாமநா
ವೇಧಾಃ ಸ್ವಾಂಗೋಜಿತಃ ಕೃಷ್ಣೋ ದೃಡಃ ಸಂಕರ್ಷಣೋಚ್ಯುತಃ
ವರುಣೋ ವಾರುಣೋ ವೃಕ್ಷಃ ಪುಷ್ಕರಾಕ್ಷೋ ಮಹಾಮನಾಃ
వేధాః స్వాంగోజితః కృష్ణో దృడః సంకర్షణోచ్యుతః
వరుణో వారుణో కృష్ణః పుష్కరాక్షో మహామనాః
vedhaah svaangojitah krishno dridhah sankarshanochyutah
varuno vaaruno vrikshah pushkaraaksho mahaamanaah
547. Vedhaah - One who is the Creator of the whole universe, the Supreme who is expressing Himself for the apparent function of creating the world of plurality. The Infinite Truth functioning through the Total-Mind is the Creator-Hiranyagarbha. According to Amarakosha, ‘Creator’ is called as Srashtaa, Prajaapatih or Vedhaah.
548. Svaangah - It is commented upon by some, as one who is beautiful, who has well proportioned limbs. This meaning emphasises the glory and beauty of the form of the enchanting Vishnu. The same term can also be interpreted as “Self-instrumental.” For the projection of the pluralistic phenomenal world, He has no instrument other than Himself. The Lord not only creates everything from Himself but He, Himself, is the instrumental cause for the world. We have already indicated earlier that in the making of anything, three causes must come into play, the “material-cause” (mud), the “instrumental-cause” (the pot-maker’s wheel) and the “efficient- cause” (the intelligent pot maker). In the case of the creation of the universe all these three causes are intrinsically the Lord alone. Thus, He is the material, from which He creates the world by Himself. This idea is expressed here when the compelling beauty of the Lord’s form is being indicated by the precious term “Self-instrumental.”
549. A -Jitah - One who is vanquished by none- unconquered-and therefore, the unconquerable in any of His incarnations. We never meet Him as vanquished in any of his confrontations with mighty evil.
550. Krishnah – One who incarnated in the Yaadava tribe as the son of Vasudeva and Devakee. It is commented upon as ‘one who served the Hindu Spiritual World in the form of Krishna Dvaipaayana’ which is the full name of Vyasa, the author of the Puranas. However, Krishna also means ‘The Dark’; the one great Infinite Consciousness that plays in us constantly, because of which we are aware of our experiences, and yet, never can we directly apprehend this Source of All- life within ourselves. The Krishna is the “unknown factor” that expresses through us-whose manifestations are all our physical, mental and intellectual capabilities. He is, therefore, called as the’ Unknown’, the ‘Dark’-Krishna.
551. Dridhah - “The Firm.” One who is firm in His convictions, judgements, love and mercy. It is in this sense that the Bhakti Marga describes the Lord often as ‘A-Dridhah’, especially when a sinner prostrates before Him; meaning that in full repentance were a criminal to surrender himself to the Lord’s Feet, the Infinite Justice even wavers and becomes anxious to help the sinner out of his mistaken notions and his consequent ugly actions. The Lord is ever vigilant to re-establish such a one in his own wisdom, which is his real nature.
552. Sankarshano-achyutah - During the great dissolution of the entire universe of names and forms, He, being the one who merges the entire plurality into His own essence-He is called ‘Sankarshanah.’ When an individual sleeps, his entire world of experiences get absorbed into himself and they all remain in seed condition in the ‘Causal-body’ as mere vaasanaas. One who never falls away from His own essential nature is called ‘Achyutah’ -one who knows no fall (Chyutih). The one expression used here for the Lord is the combination of both these terms. The Lord Narayana who absorbs the whole world into Himself at the time of the deluge, and He who never falls away from His own Real Nature.
553. Varunah - Since, in the evening, the sun reaches the western horizon (Varuna-Dik), the sun is called Varunah. Also after his day’s functioning in the world, in the dusk he gathers his scorching rays unto himself and disappears. Like the setting sun, the Lord withdraws all the pluralistic world unto Himself. The Eternal Reality, functioning through the sun as the sun’s energy and light, is described in the Upanishads as the ‘Golden One’, and hence the appropriateness of using this term Varunah for Narayana. The designation Soorya- Narayana is very familiar to the students of Purana.
554. Vaarunah - The son of Varunah is called Vaarunah. Both Vasishtha and Agastya are traditionally considered as sons of Varunah. Therefore, the term indicates the Lord, who manifested himself as Vasishtha or Agastya. Where-ever there is an explosive expression of any spectacular glory of stupendous achievement, “understand them all as coming out of my glory,” says Krishna in the Bhagavad Geeta. The term can also be read in some manuscripts as A - Vaarunah-meaning, according to some commentators, “one whose nature is never subject to veiling.”
555. Vrikshah - In the Upanishads the world emerging out of the Supreme Brahman is described metaphorically as a ‘Tree’; in the Kathopanishad and in the Geeta, we read of the Samsaara- Vriksha-the Tree of Life-exhaustively described. In the Puranas, again we find, in more than 3 or 4 places, exhaustive descriptions of the world manifested from the Lord as a ‘Tree.’
556. Pushkaraakshah - One who has eyes (Aksha) as beautiful as the lotus flowers (Pushkara); the descriptive epithet: ‘Lotus-eyed.’ The Sanskrit term ‘Pushkara’ also means the Universal-Space, thus, it also has the interpretation, “one who is ever pervading all space.”
557. Mahaamanaah – “One who has a great mind.” Narayana as the Lord (Eesvara) is the Supreme Consciousness functioning through the Total-Mind, and He, with His Mind, creates, sustains and destroys, fulfilling the great game of Samsar, continuously.
