Songs as divine intervention 

Rudrah -One who makes all people weep, At the time of death or during the total dissolution, the One who makes all weep is Rudrah. From a devotee’s standpoint the same term is interpreted as the One who liquidated all sorrows is Rudrah. Bhagavan declares Himself to be “Among the Rudras, I am Sankara –(Geeta Ch. 10, St. 23). According to the Vedic terminology there are 11 Rudras; this eleventh “Rudra” is called as Sankara: Sam-karoti-iti = Sankarah - “One who blesses all with Auspiciousness (Sam).”

 Bahusiraah -One who has many heads. The Purushasooktam of the Rig Veda describes the Cosmic Form of the Lord with a narration, “The Purusha of thousand heads, thousand eyes and thousand feet…….”  In Geeta a similar description of the Universal Form of the Lord is found in Chapter XI. Again in the Geeta Chapter XIII when the Lord was describing the Infinite Goal to be known (Jneyam), He describes It as “Everywhere legs, everywhere hands, every- where eyes, everywhere His face”.

Thus, He whose personal manifestations constitute the universe is known as “One who has many heads.”

 Babhruh -One who rules over the worlds. “Like a King” -Atmabodham gives this analogy .He in whose presence all the instruments of perception, feeling and knowing continue their coordinated activity is the Self, the Atman, who is Great Lord Vishnu.

 Visvayonih -One who is the Total Cause from which alone the entire world of experiences (visvam) has emerged out. The womb (yoni) from which thoughts and actions had risen is called Visvayonih.

 Suchisravaah  -One who has beautiful and efficient ears (Sravas): “Everywhere are His ears”-(Geeta Ch. 13, St. 13) meaning thereby He is the Hearer in all ears. The term Sravas not only means ears, but it also means “names” -so Suchisravas can mean ‘One who has Divine and Sacred names’. Thus, the devotee can invoke Him with thousands of His names when He can readily listen in and rightly understand the exact purity and the real depth of devotion in the devotee. Also the term can be used to indicate the One whose “names” are worthy of being heard by seekers.

 Amritah -One who is Immortal and Immutable. Mritam = dead. The Infinite is Ajarah, Amarah and Avyayah. It can also mean as One who is of the nature of Nectar (Amritam) -a sure cure for those who are suffering from malady of ignorance. Amritah also means Moksha; and thus it is indicated, He is the ever-liberated-the Pure State of Being.

 Saasvata-sthaanuh -One who is both permanent (Saasvatah) and irremovable (Sthaanuh). He is the One who remains Changeless, because Immortal; who remains the same in all periods of time, because permanent (Saasvatah); and who remains changeless in His nature or Consciousness (Sthaanuh). This is a single term (Saasvata-sthaanuh) and, therefore, we must add the meanings together- Permanent and Changeless; Permanently Changeless Factor in lire is Vishnu.

 Vararohah - He who is the most Glorious (Vara) Destination (Aaroha). The Seat of the Self is the most Glorious because the imperfections of the world-of-matter (Prakriti) are not there in the Spirit (Purusha). Liberation from the thraldom of matter is the arrival of the Infinitude of the Self. “He never returns”, thunders the Chandogya Upanishad (8-15-1) three times in one and the same breath, assuring us that one who has reached the Seat of Vishnu, beyond the frontiers of the intellect, there is for him no more any return ever into the ego-centric life of tensions of sorrows.

 Mahaatapaah -One of great Tapas. The term tapas in Sanskrit has three meanings: ‘Knowledge’ (Jnaana), ‘Prosperity’ (Aisvarya) and also ‘Might’ (Prataapa). It is in the presence of Consciousness that we come to know all our experiences. ‘Conscious of’ a thing or an idea is the ‘Knowledge of’ the thing or the idea. That about which I am not conscious of, I have really no knowledge of it. All knowledges, of all bosoms, in all living creatures, everywhere, at all times, cannot be without the play of Consciousness upon the respective objects of knowledge, and hence this Consciousness is indicated in the Upanishads as Pure Knowledge, in the light of which alone all knowledges are possible. All achievements and prosperity (Aisvarya), all might and power of the living creatures can express themselves through them only when they are alive. This great truth is Maha Vishnu. “Whose Tapas is of the nature of Knowledge” (Mundaka- Upanishad. 1-1-9).

Stanza 14

sarvagah sarvavid-bhaanuh- vishvak-sena janaardanah
veda vedavid-avyango vedaanga vedavit kavih.

 Sarvagah –“He who has gone everywhere”, meaning “One who pervades everything”. The cause pervades its effect: gold in all ornaments; ocean in all waves; cotton in all cloth. The Infinite Consciousness Itself expresses as both world-of-matter (Kshetra) and the Knower-of-the-field (Kshetrajna). Vishnu, the Infinite is beyond these two (Uttamah Purushah) in whom there is no expression of matter and, there- fore, no ‘Knower’-hood. He is the All-Pervading Self, Maha Vishnu.

 Sarvavid-bhaanuh -One who is All- Knowing (Sarvavit) and Effulgent (Bhaanuh) .The Light of Consciousness is the “Light that illumines all lights” and it is again Consciousness that “illumines even darkness” -Geeta Ch.13, St.17. In the Mundaka Upanishad (4.10) also we read:  “By its Light alone it illumines all other experiences.” Sarvavit-Bhaanuh is one term: meaning that all Knowing Effulgent Consciousness.

 Vishvaksenah -He, while facing whom, even the mighty army of the gods retreat and scatter away, is called as Vishvaksenah. He is the Almighty and All-Powerful, and no army can stand against Him.

 Janaardanah -The term Ardayati is a verb meaning both ‘giving sorrow’ or ‘giving joy’. Thus, One who gives sorrow and disaster to the vicious, and who blesses with joy and peace to the good people is called Janaardanah.

 Vedah –The term Veda comes from the root vid: ‘to know’. Since Veda gives knowledge, the Lord is termed as Vedah, in the sense, that He is the One who gives the Knowledge of the Reality, because He is the very Reality. In Mahabharata, Vyasa says: “Krishna alone is All-vedas, All-sciences, All-techniques and All-dedicated Actions”. In the Bhagavad Geeta (Ch. 10, St.2) Lord says: “Out of mere compassion for them, I, abiding in their Self, destroy the darkness born of ignorance, by the luminous lamp of wisdom”.

 Vedavit –‘One who knows the veda’. The Lord alone is the One Experience without which the Vedas cannot be fully realized. The surest and the most exhaustive commentary of the Vedas is to be found only in a stilled mind, which is in communion with Vishnu, the Supreme Reality. Geeta (Ch. 15, St. 15) says, “I am the author of the Vedanta, as well as the Knower of the Vedas.”

 Avyangah -He who has no imperfections (Vyanga) anywhere in him- The All-Perfect. The term Vyanga also means person, and so A vyanga means One who cannot be known by anyone in any ‘personal-form’. Geeta plainly says “This great Reality is Imperceptible, Unthinkable, without any modifications”. -Geeta. Ch. 2, St. 25

 Vedaangah –One whose very limbs are the vedas. In Kenopanishad in the closing stanzas, the teacher insists that all knowledges are Its limbs.

 Vedavit –‘One who contemplates upon the Veda is Vedavit’: (Vedam Vichaarayati=Vedavit). Mere word meaning cannot give us the true concept of the subtle theme discussed in the Vedas. Continuous reflection upon their declarations alone can reach us to the peaks of their imports. In the Geeta, Bhagavan Himself declares that He is not only the very Revealer of Vedas but He is at once the Knower of the Veda -Geeta Ch. 15, St. 15.

It is absolutely necessary that the student of the Vedas should try to understand the meaning of their declaration. To repeat the mantras parrot-like is not of any consequence: ‘He who has studied the Vedas but has not understood the meaning, but carries a load, as the ‘road-rest’ on the roadside.’ Thus He who constantly reflects upon the Veda, and naturally lives up to it, is the Great Lord.

 Kavih -The term Kavi in the Vedas means the ‘Seer’. One who experiences something more than the ordinary is called a Kavi. In the Isavasyopanishad (8) we read: -“The Seer, the Intelligent....”  In the Brihadaranyaka Upanishad (5-7-23) we read: “There is no Seer except Him.”

In the Glory of the Lord, He confesses, in the Geeta, “among the Poets, I am Usanas, Sukra-Aachaarya”.