श्रीवत्सवक्षाःश्रीवासः श्रीपतिः श्रीमतांवरः॥
അനിവര്തി നിവൃത്താത്മാ സംക്ഷേപ്ത ക്ഷേമകൃച്ഛിവഃ
ശ്രിവത്സവക്ഷാഃ ശ്രിവാസഃ ശ്രിപതിഃ ശ്രിമതാംവരഃ
அனிவர்த்தீ நிவ்ருத்தாத்மா சம்ப்க்ஷேப்தா க்ஷேமக்ரிச்சிவ
ஸ்ரீவத்சவக்ஷா ஸ்ரீவாச ஸ்ரீபதி ஸ்ரீமதாம்வர
ಅನಿವರ್ತೀ ನಿವೃತ್ತತ್ಮಾ ಸಂಕ್ಷೆಪ್ತಾ ಕ್ಷೆಮಕೃಚ್ಛಿವಃ
ಶ್ರೀವತ್ಸವಕ್ಷಾ ಶ್ರೀವಾಸ ಶ್ರೀಪತಿ ಶ್ರೀಮತಾಂವರಃ
అనివర్తీ నివృత్తాత్మ సంప్క్షేప్తా క్షేమకృచ్ఛివః
శ్రీవత్సవక్షా శ్రీవాసః శ్రీపతిః శ్రీమతాంవరః
anivartee nivrittaatmaa samksheptaa kshemakrit-sivah
sreevatsavakshaah sreevaasah sreepatih sreemataam varah
596. Anivartee – “One who never knows retreat.” During the clashes between the Good (Devas) and the Bad (Asuras), Narayana never retreats. He is One Who never turns back from Dharma; for He is its friend and protector.
597. Nivritta-atmaa - One who is fully restrained from all sense indulgences. So long as the equipments of our experiences-the Body, Mind and Intellect-are roaming about in their pleasures-among objects, emotions and thoughts-our attention is dissipated and is not available for the contemplation of the Higher, the Self. Narayana is the Atman in all, and to reach Him we have to retire from the fields of our indulgences. Hence, He is indicated as the “Restrained-Self.”
598. Samksheptaa - The One who absorbs unto Himself the entire universe of multiplicity during the dissolution-the “Involver.” Narayana presides over not only the evolution but also is the controller at the involution. In some readings, we find this term as “ Asamksheptaa”-meaning “One who never abandons His devotees.”
599. Kshema-krit – “The doer of Good”; One who protects and guides the devotees. “Kshema” signifies protecting what has been gained, and it includes “ Yoga” also, meaning “acquiring things not yet gained.” In Geeta, Lord Krishna promises that “I shall govern both your’ Yoga’ and ‘Kshema’ when you are a true devotee.”
600. Sivah - Lord Narayana is adored here as Sivah and, at the same time, all Vaishnavites repeat Vishnu- sahasranaama. Human prejudices have no logic or reason. Sri Narayana is Siva (auspiciousness) and there is no difference between the two. “I am the dweller of Vaikuntha, Vishnu. Between us there is no difference,” so says Lord Siva Himself. Vishnu is the “Purifier” (Siva), as His names, when chanted, and His form-divine, when meditated upon, become a means of quietening the mind and sharpening our perceptions of the subtler and the transcendental.
601. Sreevatsa-vakshaah - One who has the mark, Sreevatsa, upon His divine and sacred chest.
602. Sree-vaasah - The Abode of Sree; the dwelling place of Mother Lakshmi. This term is dissolved as “Sree”-all glory and riches-ever dwell in His bosom of love and beauty.
603. Sree-patih - The Lord of Goddess Lakshmi. During the great churning of the Ocean of Milk, holding a lotus in hand, there rose Lakshmi from it, and She chose, among all gods, Lord Vishnu as Her Beloved Husband. Hence Narayana is Sree-Patih, the Lord of Sree. The Svetasvatara upanishad says: “The Supreme Sakti of Him is declared to be various.” Sree represents the Energy (Paraa Sakti) in the universe. Lord Narayana is the One Vital Truth that functions through the Paraa Sakti and gives Her the dynamism to act and to accomplish.
604. Sreemataam-varah: - The best among those who have glory-in-life, (Sree), is Narayana. Taittireeya Braahmana says, “The Rig, Yajus and Saaman are the imperishable wealth of the wise”, so Sree has been interpreted here to mean the Vedas. Lord Narayana is the One who is the Best among those who know the ‘Books’; He being the very Infinite Reality that is the one theme of all the Vedas. Also Varah can mean “One Who blesses” and thus the term under discussion yields the meaning, “Vishnu, Who is the Lord That blesses all great students of the Vedas.”