Naama 422-436: Kalki Avataram

422. ugraḥ · उग्रः

The one who becomes furious and wrathful at the end of the Kali yuga, when people are inclined to commit sins and dharma has been forgotten.

(oṃ) ugrāya namaḥ

The Paushkara Samhita says, "Bhagavan Vishnu incarnates Himself as Kalki when dharma is completely destroyed, and after destroying the hosts of evil-doers, He remains in this world."

423. saṃvatsaraḥ · संवत्सरः

The one who resides in the Paataala loka, reclining on Adisesha and armed with all His weapons, awaiting the time of His incarnation.

(oṃ) saṃvatsarāya namaḥ

Sri Bhattar explains that the Lord is reclining on Adisesha in the netherworld (pātāla), with all His weapons, waiting for the time when He has to appear as Kalki. Sri Sankara explains the naama as "the one in whom all beings dwell" (saṃvasanti bhūtāni asmin).

424. dakṣaḥ · दक्षः

The one who is quick in action in destroying the evil-doers.

(oṃ) dakṣāya namaḥ

The Mahabharata says, "Kalki will always roam the world, engaged in the destruction of the wicked."

425. viśrāmaḥ · विश्रामः

The one who is the place of rest for those who are extremely tired by the heavy burden of their sins and by the experience of their fruits.

(oṃ) viśrāmāya namaḥ

He is the place of rest for those who are worn out by the heavy burden of their sins and the experience of their fruits. Just as a tired traveller rests in the shade of a tree, the jeevaathma, tired by its wanderings through countless births, finds rest only in Him.

426. viśvadakṣiṇaḥ · विश्वदक्षिणः

The one who shows His grace equally to all, whether their actions are right or wrong. He is benevolent even towards the wrong-doers.

(oṃ) viśvadakṣiṇāya namaḥ

Sri Bhattar explains that the Lord shows His favour equally to everyone, whether they do good or harm (viśvasmin iṣṭānaṣṭakāriṇi aviśēṣēṇa dakṣatē). Sri Sankara gives the meaning "the one who is skilled in everything", and also "the one who gave the whole world as the gift (dakṣiṇā) in the Ashwamedha sacrifice".

विस्तारः स्थावरस्थाणुः प्रमाणं बीजमव्ययम् ।

अर्थोऽनर्थो महाकोशो महाभोगो महाधनः ॥ ४६ ॥

vistāraḥ sthāvarasthāṇuḥ pramāṇaṃ bījamavyayam |

arthō’narthō mahākōśō mahābhōgō mahādhanaḥ || 46 ||

427. vistāraḥ · विस्तारः

The one from whom, after He destroys the Kali yuga by great force and establishes the Krita yuga, the moral laws of the Vedas spread out again.

(oṃ) vistārāya namaḥ

In the Mahabharata it is said, "With the advent of the Krita yuga, there will be an end to adharma and a rise of dharma. People will begin to do meritorious acts."

428. sthāvarasthāṇuḥ · स्थावरस्थाणुः

The one who remains tranquil after firmly establishing dharma once again.

(oṃ) sthāvarasthāṇavē namaḥ

Sri Bhattar's words are "ēvaṃ dharmē sthāvarīkṛtē, śamē sthāsyati iti sthāvarasthāṇuḥ", "having thus made dharma firm, He remains in peace." Sri Sankara explains that He is steady Himself, and that the earth and all other steady things rest in Him.

429. pramāṇam · प्रमाणम्

The one who is the authority for deciding what is good and what is bad for the people of the Krita yuga. Perception and the other means of knowledge are considered authoritative only because they are activated by this power of His.

(oṃ) pramāṇāya namaḥ

The word pramāṇam comes from the root mā, "to measure". It is that by which everything is known for certain. Sri Bhattar explains that after the Kalki incarnation, the Lord Himself is the authority who decides what is good and what is bad for the people of the Krita yuga. This naama occurs again as the 959th naama.

430. bījamavyayam · बीजमव्ययम्

The imperishable seed. From Him, at the end of droughts like the Kali yuga, dharma sprouts and grows again and again.

(oṃ) bījāya avyayāya namaḥ

Sri Sankara explains that He is the cause of everything without Himself undergoing any change. Unlike an ordinary seed, which perishes when the plant grows from it, this seed never perishes. Because dharma grows again and again from Him after the end of each yuga, He is the imperishable seed.

431. arthaḥ · अर्थः

The one who is the only goal for those who are exclusively devoted to Him and have correct knowledge.

(oṃ) arthāya namaḥ

Lord Krishna says in the Gita, "The person of wisdom takes refuge in Me with the thought that Vasudeva is everything."

432. anarthaḥ · अनर्थः

The one who is not sought for His own sake by those who desire only small things. When such people come to Him, it is only with the desire to acquire wealth or other fruits.

(oṃ) anarthāya namaḥ

Lord Krishna says that there are other kinds of devotees who approach Him for other fruits: those who want to regain lost wealth, those who want new wealth, and those who seek only the realisation of their own self (kaivalyam).

433. mahākōśaḥ · महाकोशः

The one who has vast treasures that never become less, even though they are given away to all at all times and in all ways.

(oṃ) mahākōśāya namaḥ

The nine inexhaustible treasures (nidhis) are Sankha, Padma, Mahapadma, Makara, Kacchapa, Mukunda, Kunda, Neela, and Kharva.

434. mahābhōgaḥ · महाभोगः

The one from whom even the great worldly enjoyments, which require wealth to be acquired, can be obtained.

(oṃ) mahābhōgāya namaḥ

Lord Krishna says in the Gita, "Those who worship other devatas obtain the objects of their desires, but it is I who ordain them."

435. mahādhanaḥ · महाधनः

The one who has immeasurable and unlimited wealth to give to those who need it.

(oṃ) mahādhanāya namaḥ

Prahlada says, "Dharma has been obtained from Him in endless measure by Marichi, Daksha, and others. Likewise, others have obtained wealth, and yet others have obtained the objects of their desires."

अनिर्विण्णः स्थविष्ठो भूर्धर्मयूपो महामखः ।

नक्षत्रनेमिर्नक्षत्री क्षमः क्षामस्समीहनः ॥ ४७ ॥

anirviṇṇaḥ sthaviṣṭhō bhūrdharmayūpō mahāmakhaḥ |

nakṣatranēmirnakṣatrī kṣamaḥ kṣāmassamīhanaḥ || 47 ||

436. anirviṇṇaḥ · अनिर्विण्णः

The one who is never despondent.

(oṃ) anirviṇṇāya namaḥ

The Lord creates the world and fulfils the desires of the people, hoping that they will turn to Him for their redemption. But worldly-minded people become attached to the pleasures of the world and do not turn to Him. Even then, He does not become despondent; with the fond hope that He will succeed the next time, He continues His efforts again and again. This is why the cycle of creation has neither a beginning nor an end.