अमृतांशोऽमृतवपुः सर्वज्ञः सर्वतोमुखः ॥
കുമുദഃ കുന്ദരഃ കുന്ദഃ പര്ജന്യഃ പാവനോനിലഃ
അമൃതാംശോമൃതവപുഃ സര്വജ്ഞഃ സര്വതോമുഖഃ
குமுத குந்தர குந்த பர்ஜன்ய பாவனோநில
அம்ரிதாம்சோம்ரிதவபு சர்வஞ ஸர்வதோமுக
ಕುಮುದಃ ಕುಂದರಃ ಕುಂದಃ ಪರ್ಜನ್ಯಃ ಪಾವನೋನಿಲಃ
ಅಮೃತಾಂಶೋಮೃತವಪುಃ ಸರ್ವಞಃ ಸರ್ವತೋಮುಖಃ
కుముదః కుందరః కుందః పర్జన్యః పావనోనిలః
అమృతాంశోమృతవపుః సర్వఞః సర్వతోముఖః
kumudah kundarah kundah parjanyah paavano-anilah
amritaaso-amritavapuh sarvajnah sarvatomukhah
807. Kumudah – “One Who gladdens the earth,” or “one who gets gladdened by the earth.” Earth here should be understood as the entire cosmos ever so dynamic and scientifically precise. The world of plurality is Narayana’s joyous expression of His infinite potentialities. It is the fulfilment of the Omnipotent.
808. Kundarah – “The one who tore the earth in His Incarnation as the Boar in order to destroy the mighty tyrant, Hiranyaaksha. It can also mean: Darah(one who wears); Kum (the earth). The term is further commented upon as “One who bestows rewards as beautiful as the Kunda flowers.”
809. Kundah - Here we read it as ‘Kunda flower.’ In this context the term means “One who is as comely and attractive as the kunda flowers.” In Harivamsa it is said that the Lord, as Parasuraama, in order to atone for the battles he had fought, gave (do) gifts of this earth (kum) to Rishi Kasyapa. ‘ Ku’ also has the meaning of the “rulers of the earth,” and ‘do’ means “slaying.” In this way the term indicates the “one who had taken the Incarnation of Parasuraama to destroy the unreasonably vicious tyrants of the land.”
810. Parjanyah – “He who is similar to the rain-bearing clouds.” Lord Krishna has been described as being so gloriously hued. Again, agriculturists and all living creatures are extremely happy when they see these clouds-the harbingers of comfort and prosperity. To the devotees, the Lord is a total fulfilment, as the clouds are for the parched earth.
811. Paavanah – “One Who ever purifies.” The impurities of a personality are gathered when the mind and intellect, in a natural impulse of animal voluptuousness, rush towards the sense-objects with ego-centric passion. To I retrieve the mind from the sense-objects and to peacefully let it settle in contemplation of the divine nature and the eternal J glory of Sree Narayana, the Self, is to exhaust all the existing vaasanaas, which are the personality-impurities within.
812. Anilah - Like the atmospheric air the Lord is the life-giver everywhere, and also He is All-pervading. Nilah also means ‘to slip’-into a condition of non-apprehension: thus, one who is ignorant (avidya). When the symbol of negation, ‘a’, is added to it, ‘A-nilah’ comes to indicate “One who slips not, but is ever of the nature of Consciousness.” Hence it means “Omniscient.”
813. Amritaasah - Since ‘amrita’ has both the meanings of ‘nectar’ and ‘immortality,’ the term is interpreted to mean “One whose desires are never fruitless,” as well as “One whose greatest desire is for the State of Immortality.”
814. Amrita-vapuh – “He Whose Form is Immortal.” He, the Eternal Reality, is unconditioned by time. This principle of Consciousness, functioning as the flame of life in every bosom, by its mere presence has in Itself neither the physical, subtle nor causal bodies-which alone are the perishable. Transcending them all-unconditioned by time, and, therefore, never undergoing any of the natural modifications of mortality, Sree Narayana revels in His Absolute Glory.
815. Sarvajnah – “Omniscient.” It is only when the light of Awareness illumines the happenings that living creatures can become conscious of their experiences. To know the outer and the inner world of happenings, they must be lighted up by the principle of Consciousness. This seat of Sree Narayana is, therefore, called the Pure Knowledge- the Principle, because of which all other knowledge is possible in every being.
816. Sarvato-mukhah – “One Who has His face turned everywhere”-just as the light in the sun, or the light of a lamp. In the Bhagavad Geeta He is described as having eyes, heads and faces on all sides.
