Stanza-072

महाक्रमो माहाकर्मा महातेजाः महोरगः ।
महाक्रतुर्महायज्वा महायज्ञो महाहविः ॥

മഹാക്രമോ മഹാകര്മാ മഹാതേജാഃ മഹോരഗഃ
മഹാക്രതുര്‍മഹായജ്വാ മഹായജ്ഞോ മഹാഹവിഃ

மஹாக்ரமோ மஹாகர்மா மஹாதேஜா மஹோரக
மஹாக்ரதுர்மஹாயஜ்வா மஹாயஜ்ஞோ மஹாஹவி

ಮಹಾಕ್ರಮೋ ಮಹಾಕರ್ಮಾ ಮಹಾತೇಜಾಃ ಮಹೋರಗಃ
ಮಹಾಕ್ರತುರ್ಮಹಾಯಜ್ವಾ ಮಹಾಯಜ್ಞೋ ಮಹಾಹವಿಃ

మహాక్రమో మహాకర్మా మహాతేజాః మహోరగః
మహాక్రతుర్మహాయజ్వా మహాయజ్ఞో మహాహవిః

mahaakramo mahaakarmaa mahaatejaah mahoragah
mahaakraturmahaayajvaa mahaayajno mahaahavih

671. Mahaakramah – “Of Great-Step.” Directly we are reminded of the Vamana-Incarnation when the Lord measured the three worlds by His three steps. It also indicates the root meaning of the term, Vishnu- The one who has the long stride-meaning, “ All-pervading.” Since He is All-pervading, He reaches everywhere earlier than all others.
672. Mahaakarmaa – “One Who performs great deeds.” The creation, the dissolution, the protection and the spread of the Knowledge-of- Truth, all these are indeed great undertakings. He alone performs them, through Maha- Purushas who have surrendered themselves unto Him-those who, in total surrender, have indeed become one with the Lord in love and being.
673. Mahaatejaah – “Of Great Resplendence.” The Upanishads glorify Him in that even the Sun, Moon, the stars and fire have no light of their own. By Him they shine, the Giver of Light to all. In the Geeta, the Lord insists that “The Supreme is the Light of all lights, beyond all darkness” and again He asserts, “Understand that Light in the Sun by which the whole world is illumined, and that Light in the Moon and in the fire to be My own Light.” Here the Light of Consciousness, the Self, is indicated.
674. Mahoragah – “The Great Serpent.” Uraga means serpent In Geeta, Bhagavan says (Among the nagas, the many-hooded serpents, I am Ananta.) Ananta is the five-headed Great Serpent also called Sesha, upon which the Lord Vishnu reclines. Again in Geeta the Lord says (Among the serpents I am Vasuki). Mythologically, this is the serpent adorning Lord Siva's ring finger, Though so small as to become a ring for the Lord, it was this Vaasuki who offered himself as the great rope in churning the milky ocean. This paradox reminds us of the Upanishadic declaration (Smaller than the smallest and greater than the greatest).
675. Mahaakratuh – “The Great Sacrifice.” The Supreme cannot be experienced without the greatest sacrifice, the total sacrifice of the Ego, the jeeva-Bhaava. The Great Sacrifice indicates traditionally the Asvamedha Yaaga. Therefore, some commentators explain this term “as one who is of the very form of Asvamedha Yaaga.”
676. Mahaayajvaa – “One Who had performed Great Yajnas.” In the Rama-Incarnation, He had performed Asvamedha- Yaaga. He is the One, by Whose Grace, all “Sacrifices” are fulfilled successfully. One who performs sacrifice properly and faithfully is called Yajvaa.
677. Mahaayajnah – “The Great Yajna,” In Bhagavat Geeta, the Lord in describing His Immanence in the world says to Arjuna: “I am among the Yajnas, the Japa-Yajna.” Lord Narayana Himself is the greatest Yajna- therefore, in devotion approach Him and gain His Grace. The Japa Yajna is glorified by the Lord as the greatest sacrifice because it is both the essential means of all other Yajnas and transcends them all as an end in itself, by maintaining a constant stream of the same divine thoughts in the mind.
678. Mahaa-havih – “The Great Offering.” The yajna is He; the very things offered to the sacred fire, the Havis, are also He. Geeta tells us, “We offer to Brahman that which is Brahman, in the fire which is Brahman, and the act of offering is also Brahman.”