Anticipating the question, “How did he inquire?” the author shows how he inquired in the next three ślokas.

The words asmin sāmpratam loke (“in this world and at this time”) have been used to exclude other worlds where Lord Viṣṇu is known and other times when His incarnations as Nṛsiṁha are well known.

Guṇavān indicates this general question: “Who in this world and at this time possesses all auspicious qualities?” for authorities have used the word guṇavān to refer to a person possessing auspicious qualities:

vaśī vadānyo guṇavān ṛjuḥ śucir
mṛdur dayālur madhuraḥ sthiraḥ samaḥ

kṛtī kṛtajñas tvam asi svabhāvataḥ
samasta-kalyāṇa-guṇāmṛtodadhiḥ

“You are naturally controlled by the love of Your devotees, generous, in possession of auspicious qualities, straightforward, honest, pure, gentle, merciful, charming, steadfast, equal to all, blissful, wise, and saintly. You are a nectar ocean of all auspicious transcendental qualities.” (Śrī Yāmunācārya’s Stotra-ratna 15)

The word guṇa refers to those qualities of His that are repeatedly contemplated on by His surrendered devotees; this is clear from the Viśvakośa’s definition of this word [11].

He then asks about each quality, individually. In the world, a person is exalted because of possessing good qualities. However, in regard to the Supreme Personality of Godhead, His good qualities are exalted because they are possessed by Him! Therefore, the first question is about Him, and the next questions are about those qualities.

A person possessing vīrya or power is known as vīryavān. Vīrya or “power” in this context refers to not being transformed even in the presence of causes for such transformation, just as we refer to a powerful medicine upon seeing its effect.¹

Dharma refers to alaukika-śreyaḥ-sādhana, “that which can bring about benefit in the afterlife.” Who is a dharmajña? In other words, who knows about such dharma generally and specifically? The word ca after dharmajñaḥ means “and so on.” Thus, this question is also implied: Who knows about adharma, activities that are meant to be given up?

Kṛtajñaḥ or “filled with gratitude” indicates that even if one renders a slight service to Lord Rāma, He considers that to be great. And the word ca, again meaning “and so on,” indicates that He does not remember offenses committed unto His lotus feet. This will be stated by Vālmīki:

kathañcid upakāreṇa kṛtenaikena tuṣyati
na smaraty apakārāṇāṁ śatam apy ātmavattayā

“Lord Rāma was satisfied even with a single act of service rendered somehow. He never remembered even a hundred offenses committed at Him by dint of His controlled mind and knowledge.” (Rāmāyaṇa 2.1.11)

Satya-vākyaḥ indicates that He never speaks untruth even in crisis. This will be stated by Lord Rāma Himself:

anṛtaṁ nokta-pūrvaṁ me na ca vakṣye kadācana

“I have never spoken untruth and I shall never ever speak untruth.” (Rāmāyaṇa 4.7.22)

Dṛḍha-vrataḥ indicates that He is firm in His resolve, as expressed in verses such as:

apy ahaṁ jīvitaṁ jahyāṁ tvāṁ vā sīte sa-lakṣmaṇām
na hi pratijñāṁ saṁśrutya brāhmaṇebhyo viśeṣataḥ

“O Sītā, I can even give up My life or you and Lakṣmaṇa, but I will never fail a promise that I have made, especially to the brāhmaṇas.” (Rāmāyaṇa 3.10.19)