कामदेवः कामपालः कामी कान्तः कृतागमः ।
अनिर्देश्यवपुर्विष्णुर्वीरोऽनन्दो धनंजयः ॥
കാമദേവഃ കാമപാലഃ കാമീ കാന്തഃ കൃതാഗമഃ
അനിര്ദേശ്യവപുര്വിഷ്ണുര്വീരോനന്ദോ ധനഞ്ജയഃ
காமதேவக் காமபாலக் காமீ காந்த கிரிதாகம
அநிர்தேச்யவபுர்விஷ்ணுர் வீரோனந்தோ தனஞ்சய
ಕಾಮದೇವಃ ಕಾಮಪಾಲಃ ಕಾಮೀ ಕಾನ್ತಃ ಕೃತಾಗಮಃ
ಅನಿರ್ದೇಶ್ಯವಪುರ್ವಿಷ್ಣುರ್ವೀರೋನಂದೋ ಧನಂಜಯಃ
కామదేవః కామపాలః కామీ కాంతః కృతాగమః
అనిర్దేశ్యవపుర్విష్ణుర్వీరోనందో ధనంజయః
kaamadevah kaamapaalah kaamee kaantah kritaagamah
anirdesyavapurvishnurveeroananto dhananjayah651. Kaamadevah – “The Beloved Lord.” One who is a seeker must necessarily get charmed by the Glory of Sree Narayana, and by the influence of this captivating love He is to be worshipped. Thus One Who is to be loved and worshipped by the seekers who strive for the four “aspirations-in-life”-Purushaarthas. There is also this meaning for the term: “The One Who is Pradyumnah”-since Pradyumna- form is an incarnation of Kaama (Love).
652. Kaamapaalah – “The Fulfiller of Desires of all His true devotees.” Those who in their sincere attitude and love for Him alone are surrendered unto Him, their hearts’ inner longings are satisfied by Him. The same idea finds similar but varied interpretation in that Koomapaalah can imply “One Who had taken the incarnation of Balarama,” for Balarama is called as the “Wielder-of-the-plough” (Hala-ayudhah) or as Kaamapaalah. Thus it can also mean “Protector (Paalah) of His devotees” (Kaama, meaning the ‘Desired Ones’).
653. Kaamee - One who has fulfilled all His desires. Desire is an expression of an inherent sense of in- completeness-and this insufficiency unto oneself is called ignorance of the Self. The non-apprehension of Reality gives rise to endless misapprehensions of the same. Sree Narayana is the Self, the Reality, and so all non-apprehensions must end in Him, then no desires can ever remain in Him demanding fulfilment. He is “One of fulfilled desires” ...Some commentators give just the opposite explanation, since the term Kaamee in Sanskrit can also mean “One who has desires.” Here it would mean that Lord Vishnu is the Supreme Reality who “desired to create” the world of plurality. The Upanishads roar: “He desired” (Sah akaamayata). The creative urge in the Supreme is that which expressed as the apparent illusion of a playful creation of multiplicity and the endless varieties in them.
654. Kaantah – “Of Enchanting-Form;” “Supremely-Handsome;” the “Beauty of Beauty itseIf.” In all His Incarnations we find Him described as extremely charming with His Grace and Beauty. In Sanskrit the term Kah means the Creator, Brahmaaji. In this sense, therefore, Kaantah can suggest “One Who destroys even the Creator during the dissolution.”
655. Kritaagamah - The author of the Scriptures (Aagamas). Sruti and Smriti form the Aagamas. Or in perfect harmony with the preceding term where Lord is termed as the destroyer of even the Creator at the time of deluge, some commentators have again interpreted this term as “The One Who is the inaugurator of the Krita-Yuga.” This means the Lord is One into Whom the world dissolves and from Whom the world rises up again.
656. Anirdesya-vapuh – “Of Indescribable Form;” “Of Indefinable Nature.” Since the Lord transcends the Elements and is the very cause for the three Gunas- as the pure Self, expressing Itself through the body, mind and intellect of man-it becomes impossible to describe or define His Form.
657. Vishuh – “All-Pervading.” One who pervades the entire Visvam. In His Visvaroopa-Form in Geeta XI we have from Arjuna a description of the dazzling wonderment of Him as “ All-pervading.”
658. Veerah – “The Valiant;” “The Courageous- the One of heroic exploits.” The root’ ‘Vi’ often means creation, radiance existence, involution or motion. One who has all these powers is called Veerah.
659. Anantah - “Infinite; Endless.” That which is unconditioned by Time-Space-Substance is ‘Infinite.’ None can discover the end or such a Truth. Conditioned things will all have an end-a change from one condition to another. The Infinite is totally unconditioned, so unlimited, and naturally, therefore, changeless. Hence Narayana is Infinite.
660. Dhananjayah - One who had gained through his conquest and his prowess vast wealth for the enrichment of his country. From his various campaigns, Arjuna had brought great wealth to the land. In Geeta, Lord Krishna says: “I am Dhananjaya, among the sons of Pandu.
