Vishnu Sahasranamam (Meanings)

9/8/2015
VishnuSahasranamam(Meanings)
VishnuSahasranamam
(Meanings:baseduponthecommentaryofShankaracharya)
Meanings:Courtesy:http://www.mypurohith.com
Sanskritscriptcourtesy:Shri.N.Krishnamachari:http://home.attbi.com/~chinnamma/
VishnuSahasranamameanstheThousandNamesofVishnu.ThisnarrativeisbaseduponthecommentaryofShankaracharya.AcharyasankarareachedthefeetofhisGuru,Sri
Govindapaachaarya,andonthebankofNarmada,theNambootiriboyfromkaaladigotinitiatedintothesecretsoftheMahaavaakyas.Attheendofhisshortbutintensestudy,sankara,the
inspiredmissionary,wantingtofulfillhisgloriouswork,cravedfromtheblessingsofhisteacher.GovindapaAcharyatestedsankarabyorderinghimtowriteanexhaustivecommentary
(Bhaashya)upontheVishnuSahasranaama.HeaccomplishedhisgreattaskandtheveryfirstworkoftheUpanishadiccommentator,sankara,thegreatstHindumissionaryofthe7thcentury,
thuscametoseethelightoftheday.
Govindaacharya,satisfiedwiththeproficiencyofthestudentblessedhimandsethimontheroadofserviceandaction.EarningthegraceoftheteacherandtheblessingsoftheLordVishnu,
Srisankarainauguratedanincomparablerevivalmovementofthedecadentcultureofthe7thcenturyHinduism.WeshallherefollowcloselySankarascommentaryandalsodrawourmaterial
fromthePuranicliteraturethathasanendlessstoreofappealtotheheartsofalldevotees.
TheVishnuSahasranaamawascomposedbySriVedaVyaasa,theauthorofthePuraanas,andwemeetthisgreatchantinhisclassicalwork,theMahaabaarata,PrinceYudhisthira,the
eldestofthepandavas,attheendofthewarapproachedBheeshmaPitaamaha,whenthemightygrandsireoftheKurufamilywaslyingonthebedofarrows,unconqueredandinconquerable,
awaitingthescaredhourofhisdeparturetothefeetofthelord.Yudhishthira,therighteous,askedsixquestions,Bheeshma,theconstantdevoteeofKrishna,thegiganticManofAction,
calmlyansweredthemall.ThisishowwefindtheThousandNamesofLordVishnuintroducedintheimmortalclassicoftheHindus,theMahaabaarata.
Fortheeradicationofallobstructions,Imeditate("dhyayeth")onVishnu,whoiswearing("dharam")awhite("shukla")cloth("ambara"),whoisofthecolor("varnam")ofthemoon
("sashi"),whohasfour("chatur")arms("bhujam"),andwhohasaplacidexpression("prasanna")onHisface("vadanam").
http://www.shivkumar.org/music/vishnusahasranamammeanings.htm
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ShreeVaishampyanauvacha:
Shruthvdharmnasshnapvananichasarvashaha
Yudhishtarashanthanavampunarvbyabashatha
Vaisampayana,thenarratortoDhritrastrasays:Yudhishthira,asarighteousman("dharamana")ofspiritualinclination,withthemortalintegrity("paavanaani")ofacarefulmortal,asks
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("bhaashatha")Bhishma("shaantanavam")quiteaninterestingsetofquestionswhicharetypicalquerieswhichtheheartofseekerswillalwaysask.
Yudhishtirauvacha
Kimkamdaivathamlokekimvpyekamparyanam
Sthuvanthakamkamarchandaprapnuyurmnavshubam
Who("kim")isthegreatest("ekam")Lord("daivatam")intheworld("loke")?
Whoistheone("ekam")refuge("paraayanam")forall?
Byglorifying("sthuvantah")whom("kam")canman("manavah")reachtheAuspiciousness("shubam")(peaceandprosperity)?
Byworshipping("archantah")whomcanamanreachauspiciousness(peaceandprosperity)?
Kodharmasarvadharmnambhavathaparamomathaha
Kimjapanmuchyathjanthurjanmasamsrabandhanth
What("ko")is,inthyopinion,theGreatestDharma?
By("kim")doingjapaofwhatcancreatures(jantu)gobeyond("mutchyate")thebonds("bandhanaath")ofsamsara?
ShreeBheeshmUvacha
Jagathprabhumdevadevamanthampurushothamam
Sthuvannmasahasrnapurushasaththothithaha
Thesupreme("uttamam")Purusha,whoiseverupandworkingforthewelfareofall,theLord("prabhum")oftheworld("jagat")theendless("anantam")SriMahaVishnu.
Thamevachrchayanthnithyambhakthyapurushamavyayam
Dhayyansthuvannamasyamshayajamnasthamevacha10
Bymeditatingupon("sthuvannaama"),by("cha")worshipping("archayan")andbyprostratingatthesamePurusha,mancanreachtrueAuspiciousness.
Andhinidhanamvishnumsarvalokamahesvaram
Lokdhyakshamsthuvannithyamsarvadhukkthigobhavth
ThegreatestDharmaistheoneVishnu,whohasneitherabeginning(Aadi)noranend(Nidhanam),thesupremeLord("maheshwaram")oftheworld.Allcreaturescangobeyondthe
bondsofsamsar,andhegoesbeyondallsorrowswhodaily("nityam")chants("stuvan")thesahasranaamasandwithinglorifiestheknoweroftheworld(Lokaadhyaksha).
Brahmanyamsarvadharmangyamloknmkeerthivardhanam
Lokanthammahathbhoothamsarvabhoothabhavothbhavam
Eshamsarvadharmnmdharmodhikathamomathaha
Yathbhakthypundarikkshamsthavairarchnnarassatha
Paramamyomahathtejaparamamyomahaththapaha
Paramamyomahathbrahmaparamamyaparyanam
Hewhoisthegreat("mahat")effulgence("tejah")HewhoistheGreatcontroller("tapah")HewhoistheSupremeAllPervadingTruth("brahma")hewhoistheHighest(Param)Goal
(Ayanam)theLordVishnu.
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Pavithrmpavithramyomangalnnchamangalam
Daivathamdvathnnchabhoothnmyovyayapith15
Hewhois("yo")theverysanctity("pavitram")thatsanctifiesallsacredthings("pavitraanaam")hewhoismostauspicious("mangalam")hewhoisthegod("devataa")ofgods
("daivatam")hewhoistheeternal("avyayah")father("pitaa")ofallcreatures("bhootaanaam")istheonegodVISHNU.
Yathasarvnibhoothnibhavanthydhiyuggam
Yasmimschapralayamynthipunarvayugakshay
Thasyalokapradhnasyajaganndhasyabhoopath
Vishnornamasahasrmmsrunuppabhaypaham
Yninmnigounnivikythnimahthmanaha
Rushibhiparigeerthnithnivakshymibhoothay
Rushirnmnmsahasrasyavdhavysomahmunihi
Chchandonushtupthadhadhvobhaghavndhvageesuthaha
Amruthmsoothbhavobheejamshakthirdhvakinandhanaha
Thrismhrudhayamthasyashnthyarthviniyujyathe20
Vishnumjishnummahvishnumprabhavishummahswaram
Anaikaroopadhaithynthamnammipurushoththamam
MeaningsoftheDialogue
YudhistirauUvaachaa:
(Question1.)Kimekamdaivatamloke?
Who("kim")isthegreatest("ekam")Lord("daivatam")intheworld("loke")?
(Answer1.)
PavitraanaampavitramyoMangalaanaamchamangalam
DaivatamdevataanamchaBhootaanamyoavyayahpitaa.
Hewhois("yo")theverysanctity("pavitram")thatsanctifiesallsacredthings("pavitraanaam")hewhoismostauspicious("mangalam")hewhoisthegod("devataa")ofgods
("daivatam")hewhoistheeternal("avyayah")father("pitaa")ofallcreatures("bhootaanaam")istheonegodVISHNU.
(Question2.)Kimvaapyekamparaayanam?
Whoistheone("ekam")refuge("paraayanam")forall?
(Answer2.)
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ParamamyomahattejahParamamyomahattapah
ParamamyomahatbrahmaParamamyahparaayanam.
Hewhoisthegreat("mahat")effulgence("tejah")HewhoistheGreatcontroller("tapah")HewhoistheSupremeAllPervadingTruth("brahma")hewhoistheHighest(Param)Goal
(Ayanam)theLordVishnu.
(Question3.)Stuvantamkampraapnuyuh(Maanavahsubham)?
Byglorifying("sthuvantah")whom("kam")canman("manavah")reachtheAuspiciousness("shubam")(peaceandprosperity)?
Answer3.
JagatprabhumdevadevamAnantampurushottamam
StuvannaamasahasrenaPurushahsatatotthitah.
Thesupreme("uttamam")Purusha,whoiseverupanddongforthewelfareofall,theLord("prabhum")oftheworld("jagat")theendless("anantam")SriMahaVishnu.
Question4.(Kamarchantah)praapnuyuhMaanavaahsubham?
Byworshipping("archantah")whomcanamanreachauspiciousness(peaceandprosperity)?
Answer4.TamevachaarchayannityamBhaktyaapurushamavyayam
StuvannaamasahasrenaPurushahsatatthitah.
Bymeditatingupon("sthuvannaama"),by("cha")worshipping("archayan")andbyprostratingatthesamePurusha,mancanreachtrueAuspiciousness.
Question5.KodharmahsarvadharmaanaamBhavatahparamomatah?
What("ko")is,inthyopinion,theGreatestDharma?
Question6.KimjapanmuchyatejantuhJanmasamsaarabandhaaat?
By("kim")doingjapaofwhatcancreatures(jantu)gobeyond("mutchyate")thebonds("bandhanaath")ofsamsara?
Answers5&6.
AnaadinidhanamvishnumSarvalokamaheshvaram
LokaadhyakshamstuvannityamSarvaduhkhaatigobhavet.
Bothquestionsareansweredhere:thegreatestDharmaistheoneVishnu,whohasneitherabeginning(Aadi)noranend(Nidhanam),thesupremeLord("maheshwaram")oftheworld.
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Allcreaturescangobeyondthebondsofsamsar,andhegoesbeyondallsorrowswhodaily("nityam")chants("stuvan")thesahasranaamasandwithinglorifiestheknoweroftheworld
(Lokaadhyaksha).
Thesupremeisdescribedasthatfromwhichthewholeworldofnamesandformshadriseninthebeginningofthecreation,thatinwhichtheworldcontinuestoexit,thatintowhichalonethe
worldcanmergebackduringtheDissolution(Pralaya)thissupremeisVISHNU.
Afterthusansweringallquestions,HisthousandName,saidBheeshma,Ishallnowadviseyou.Pleaselistentothemwithallattention.ThisishowtheSacredHymn,calledasThe
thousandnamesofLordVishnu,isintroducedintheMahaabhaarata.
END:MeaningsoftheDialogue
ExtraComments:TheSupremecannotbedefinedandsinceHeistheverysubstratumofallqualities,Hecannotbedenominatedbyanyname,orindicatedbyanyterm,ordefinedinany
language,oreverexpressed,evenvaguely,inanyliteraryform.HeisbeyondboththeKnownandtheUnknown.HeistheveryilluminingPrincipleofConsciousnessthatilluminates
allexperiences.
AndyetHehasmanymanifestationsand,therefore,HecanhaveinfinitenamesintermsofHismanifestations.Definitionsshoulddirectlydescribethethingdefined,andherewehavea
thousandindirectdefinitionswithwhichtheReal,theInfiniteisbeingindicatedintermsoftheunrealandthefinite.TheseThousandnamesoftheLordhavebeencoinedandgivenoutby
theRishis.TheywerecollectedandstrungtogetherintoajoyousHymntoVishnu,agarlandofdevotionandreverence,bythepoetseerVyaasa.
Sinceeachofthemisthusanindicativedefinitionoftheunknownintermsoftheknown,eachtermhereisbelievedtorocketusupintotherealmsofthedivineexperience,onlywhenwehave
liftedourmindstowardsitthroughcontemplation.ThustheVishnuSahasranaamaisemployednotonlybythedevotees,inthesweetattitudeofsportingwiththeLord,butthesearealso
employedbythecontemplativestudentsofphilosophy,asgliderstoroamintherealmsofinspiredHigherConsciousness.
Morecommentary:IntheKaliSantaranaUpanishad,whichisoneoftheminorUpanishads,wefindthegreatdevoteeNaaradaapproachingBrahmaajitoenquirewhatisthewayoutfor
mantoevolveintheseharddaysofextrovertedness,whichisquitenaturalandunavoidableintheIronage(Kaliyuga).RepetitionofthenamesofNaaraayanaissufficientenough,wasthe
replygiven.
ItistobecarefullynotedherethatinthesixthquestiontheenquirywashowcancreaturesrealisetheHighest.Jantumeansthatwhichisborn(Jananadharman).Soalllivingcreatures
arefitforthiseasypath.CreaturescouldevenincludetheanimalkingdomasitisdescribedinthePuraanasintheirownpoeticlanguage.IntheTrikutaachalalake,theelephantthatwas
caughtbythecrocodileisdescribedashavingbeensavedbytheLord(GajendraMoksha).ThestoryofJadabharataisyetanotherexample.
SankarainhiscommentarydescribeshereJapaascomprehensiveofallthethreetypes.(A)Thatwhichcanbeheardbyothers(B)Thatwhichisheardbyourselves(C)Thatwhichis
mental.
VishnuSahasranaamacanbeemployedinperformingJapaofallthesethreekinds.
InthefollowingThousandNames,wemeetwith,thoughrarely,somerepetitions.Exactly90nameshavebeenrepeatedinthisGreatHymnandofthem,74arerepeatedtwice,14are
repeatedthrice,andagain2ofthemarefoundtohavebeenrepeatedfourtimes.Sometimes,thetermsarerepeatedassuchVishnuVishnu,SivaSivaetc.andsometimesdifferentwords
withthesamemeaningarealsoemployed(SreepatiMaadhavaPushkaraakshaKamalaaksha).Theseneednotbeconsideredasadefect,sincethisHymnisachantofHisGlory.Ina
chantofglory(stuti)repetitionsareacceptableitisbutastyleoftheemotionalhearttorepeatitsdeclarationsoflove.
Thereareexactly1,031singleNamesoftheLordinthe1000NameChant(Sahasranaama).Theextra31Namesaretobeconsideredeachasanadjectivequalifying(Viseshana)the
immediatelyfollowingnoun.WhenonemakesArchanaatotheLordthecorrectdativecaseistobeused.Thereare20doublenamesinthefirst500Namesand11doublenamesinthe
secondhalfofthechant.Thereisoneindeclinable(Avyaya)wordused,andit(896th)shouldbeusedinthedativeforArchanaaasSanaatNamahsotoothe929thNameinthechant,being
apluralnoun,shouldbeusedinArchanaaasSadbhyoNamah.
Itwillalsobefound,aswestudythesignificancesoftheseDivinenames,thatVyaasahasemployedsometimesmasculinegender,onotheroccasionsfemininegenderandsomeothertimes
evenneutergender.Whereveritismasculine,itdenotesVishnu,theLordofLakshmi.andwhenitisfeminineitisindicativeofHisMight.Gloryorpower(devataa)thatismanifest
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everywhere,andwhenthetermisinneutergender,itmeansPureBrahman,theinfiniteReality.
ThisArchanaaisgenerallyperformedbydevoteesdailyifthisisnotconvenienttheyperformthisworshipatleastontheirownbirthdays,oneclipsedaysandonthedayonwhichtheSun
movesfromonezodiactoanother(theSamkraantiday).ThisperformancehasbeenprescribedbytheSastraforwardingofftroublesarisingfromthepositionofplanets,angerofthe
rulers,incurablediseasesandruthlessenemies.ThehighesteffectisforpurifyingthemindandthusgainingmoreandmoreinnerpoisefortheSaadhakainmeditation.
INSTALLATIONOFTHELORD
AllritualismsstartinHinduismwithabeautifulfunctiontheinstallationoftheLordinthedevoteesownphysicalform.ThisistechnicallycalledasAngaNyaasaandKaraNyaasa.The
InstallationintheLimbs,andtheInstallationinthePalm.ThisisamethodbywhichtheseekerwithwilfulthoughtsanddeliberatephysicalsignssanctifieshimselftobeaDivineTemple
andinstallsvarioussacreddeitiesinhimself.
ThishelpsthestudenttorealisethatthoughheisworshippingtheLordasaGoal(oranIdeal)otherthanhimself(bhedaoranya),infact,heistoseekhisidentitywithnotracesof
differentiation(AbhedaorAnanya),betweenhimselfandtheLord.ThefinalrealizationisaperfectidentityindicatedintheMahaavaakya.IamBrahman.(AhamBrahmaasmi).
NeitherintheNortherntextsnorintheoriginalMahaabhaaratadowefindthissubjectiveinstallationceremony(AngaNyaasa)prescribed.However,punditsofritualismintheSouth
employtheAngaNyaasaanditbeingsuchabeautifulact,soveryhelpfultotheseekers,wegiveherebelowthemostpopularonepractisedwidelyintheSouth.
ThisInstallationCeremonydeclarestothedevoteesthattheenchantingformofVishnuistobeultimatelyrealisedasOneInfiniteRealitywithoutnamesorformsinwhichthe
recognitionofeventhedistinctionofthemeditatormeditatedmeditationistocease.Besidethisdeepsignificance,eventhoughitbeonlyforthetimebeing,thestudentisalsogivenasense
ofpurityandsanctityinhimself.Justasadevoteefeelshighlyinspiredinthedivineatmosphereofasacredtemple,sotoo,aftertheAngaNyaasa,howevershatteredwemighthavebeen,
beforeweenteredthePoojaroom,wecanartificiallyworkourselvesupintoadivinemoodofpeaceandpurity.
ThebodyitselfisrenderedasthetempleoftheLord,whereinthevariouslimbsbecomethealtarsuponwhich,withaheartofloveandfaith,thedevoteeinvokesandinstallsvariousdeities.In
thisprocess,inordertobringthefullblastofthesacredsuggestionstohim,therepetitionofeachofthesemantrasisemphasisedbyacorrespondingphysicalsign.Theideaisonly,aswe
havealreadyexplained,toestablishthecorrectmoodfordevotedcontemplation.
A.asyaVishnusahasranaamastotrasyavedavyaasaRishih
Forthissacredchant,theThousandNamesofLordVishnu,SriVedaVyaasaisthedivineRishi.
GreatmantrasofdeepspiritualsignificanceandsublimeVedicdignityarenotmerepoeticcompositionsbymortalfallibleintellects.Whena.mastermindthroughmeditationtranscendsthe
lowerlevelsofhispersonalityandsoarsintothehighermentalaltitudes,throughhiscontemplation,therehereceivescertainrevelationsthatarefaithfullyrepeatedbythemtotheworld.
Suchheardstatements(Srutam)alonehavethepowertostandagainsttheonslaughtoftheintellect,theravagesoftime,theforcesofcriticismetc.
Suchstatementswhencontemplateduponbylesserseekers,theytoo,inthespiritualcadenceofthesemantras,getunconsciouslyupliftedintorealmsunknown,andtheretheycometolivea
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worldofexperiencesunfrequentedbytheordinarymultitudes.TheauthorofthemantraisthustermedinourVedasastheSeer(MantraDrashtaa).SuchRishisthemselvesadmitthat
theydidnotmanufacture,composeorcreatethemantra,buttheyhadarevelationorvision(Darsanam)ofthemantra.
TheMantraDrashtaa,theRishi,istheguruoftheseeker,whoisseekinghispathwiththehelpofthatparticularmantra.TheRishiofamantraisinstalledattheroofoftheheadandthe
seeker,inhisseatofVishnuSahasranaamachanting,
Symbolism:...chantsthismantrainhismind,and,withhisrighthandthumb,middlefingerandringfingertouchesthetopofhishead.
B.AnushtupChandah
Themetre("chandah")inwhichtherevealedmantracomestotheteacherisalsomentionedbecauseitordersthedisciplinethatshouldbefollowedwhilechantingthemantra.Anushtupisthe
nameoftheparticularmetreinwhichthisthousandnamechantonVishnuissung.Thechantistocomeoutthroughthemouth,andtherefore,thealtarofthemetrecanbeonlythemouth.
Symbolism:Thefingersthatweretouchingtheroofoftheheadnowcomedowntotouchthelips,whenthemantraBisrepeatedinthemindbytheseeker.
C.SriVishvaroopoMahaavishnurDevataa
LordVishnuoftheformoftheentireuniverseofvariegatednamesandforms(Vishvaroopah)isthedeityofthemantra.Vishnuisthethemeofthechant.TheLordofVaikunthaisthealtar
atwhichthedevoteeispreparingtoofferhimselfinhumblededicationanduttersurrender.
Symbolism:SinceLordVishnuis,tothedevotee,theLordofhisheart,theverycentreofhispersonality,whilechantingmentallythemantra'C'thestudent,installstheLordinhisheart,
bringingthefingersfromthelipsdowntotouchhisbosom.
D.DevakeenandanahsrashtetiSaktih
EverydeityisamanifestationofthemightyOmnipotencyoftheSupreme.Thecreatorandsustainer(Srashtaa)ofDharma,thesonofDevaki(Devakeenandana),isthemanifestedpower
("shaktih")oftheAlmighty.
Symbolism:Thiscreativepowerofrighteousnessandpeaceisinstalledatthenavel(naabhi)point,and,therefore,thefingerscomedownfromtheheartregiontothenavel.
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E.SankhabhritnandakeechakreeitiKeelakam
ThemightyCreativePowerinvokedandestablishedonthenavelregioncannotbeassuchconceivedbythemind.Therefore,tonailitdown(Keelakam)andestablishitinour
comprehension,thismantraconceives("udbavah")thePowerastheLord,whobearstheConch("shanka"),theSword,namedNandaka,andtheDiscus("chakra").Thisisonlytoshow
howthetotalcosmicPower,expressedintermsofourpresentunderstandingascreation,sustenance,anddestruction,isbutamanifestationoftheLord.Theconch(Sankha)representsthe
calloftheReality,theLordsowndeclarationsstatedinthescriptures.Nandaka,theswordthatpunishestobringjoy(Nandana)intothecommunityandthedestruction,withoutwhich
evolutionisimpossible,isrepresentedbytheconceptoftheDiscus(Chakra).
HereitisalsotobenotedthattheblowingortheconchrepresentsspeechwieldingtheswordrepresentsactionandthediscusthattakesofffromHimatHiswill,representshis
thoughts.ThusthisgreatPowerinstalledatthenavelexpressesitselfintheworldthroughspeech,actionandthought.
Symbolism:ToconceivefullythisformistoholdfirmlytheLordsownfeet,and,therefore,whenthismantraismentallychanted,thefingersmoveawayfromthenavel,andwithboth
handstheseekertoucheshisownfeet.
Hereitistobecarefullynotedhow:
theGuruiskeptattheroofofthehead,
theVeda(metre)inthemouth,
theLordintheheart,
thePowerinthenaveland,thereby,theseekerhimselfbecomessosacredthatheprostratesuntohimselfbyholdinghisownfeet.
F.SaarngadhanvaagadaadharaitiAstram
Wheneverthereisalargewealthinaboxitbecomesatreasureanditislockedandsafelyprotectedwhenthisdivineinstallationhastakenplace,andtherefore,thebodyhasbecomethe
TempleoftheAlmighty,andtherefore,ithasbecomeascaredtreasurehousetobeprotected.Buttheseekerhimselfhasnopowertoprotect,andso,heinvokestheveryweapon(Astra)of
Vishnu,theprotectoroftheworld,tostandbyforthedefenceofthesanctifiedbosom.SaargaisthenameoftheBow(Dhanus)ofVishnuandtheMace(Gadaa)isanotherofhisweapons.
ThesetwoformtheartilleryofdefencewhicharemannedbytheLordhimself.
Symbolism:Atthismomentwhenthismantraismentallychanted,itissignificantthatthestudentliftsthepalmawayfromthefeet,andwiththestretchedoutindexandmiddlefingersofthe
rightpalmsnapsthemontheopenleftpalm.
G.RathaangapaanirakshobhyaitiNetram
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LordVishnuasLordKrishnaplayedthepartofthecharioteerandgainedthenameReinhanded(Rathaangapaani).Acharioteerhastoguideeverystepofeveryhorseinorderthat
thechariotbesafe,andthetravelbepleasant.Ofthesenseorgans,theeyes("netram")arethemostpowerfulandoncetheyarewellguided,allothersalsofollowtheirheels.WhenLord
Vishnu,thecharioteer,Himselfisinstalledintheeyes("netram"),theindividualissafe("rakshobya")inhisspiritualpilgrimage.
Symbolism:Therefore,invokingtheDivineDriver,withreinsinhishand(Rathaangapaani),Heisinstalledinthepairofeyes,andatthemomentofmentallychantingthis,boththeeyesare
touchedbythetipofthefingers.
H.TrisaamaasaamagahsaametiKavacham
He(TriSaamaa)whoisglorifiedbyallthethree("tri")types,ofSaamasongs(DevaVrataProkta),HewhoistheverythemethatisglorifiedbytheSaamasongs(Saamagah),Hewhose
gloryitselfisthemanifestedSamaVeda(Saama),HeisnoneotherthantheSupremeThisgreatLordisinstalleda,anarmour("kavacham")towearforselfprotection.
Symbolism:Whilechantingthisinthemindtheseekerfirsttoucheswiththetipofhisfinger,ofeacharm,thesameshoulders,andafterwardscrossesthearm,infrontofhimmakingfingers
ofeachpalmtouchtheothershoulderasifheisactuallywrappinghimselfandwearingthedivinearmour.
I.AnandambrahmetiYonih
TheSupreme("para")Brahman,theInfiniteBliss("anandam")is("eti")theverywomb(Yonih)fromwhichtheuniversehasemergedout.Theprocreatedworldofendlessvarietyhasonly
oneEternalFather,andthissourceisimmaculateBliss.WhenthisischantedtheseekerinstallstheBlissInfiniteattheveryplaceofprocreationinhimself.Itisaspotinthisgreatdivine
templeofthebody,whereinistheonesource,fromwhichtheworldhasemergedout,manifestingitselfasthepowerofprocreation(Taittireeya).
J.VisvaroopaitiDhyaanam
Theentirebandofexperiencegainedthroughtheinstrumentsofthebody,mindandintellectintermsofperceptions,emotionsandthoughtstogetherisindicatedbythetermVisva.He,who
hasmanifestedtobethetotalworldofexperiences(Visva),mustthereforebeVisvaroopah.ThecosmicformoftheLord(Visvaroopa)isthetotaluniverse.Thustomeditate(Dhyaanam)
uponHimasthewholeuniverse,isamethodofinstallingHiminourintellect.
Symbolism:Atthismomentthestudentlockshisfingersandsitsinmeditation.
K.RitamsundarasnahkaalaitiDikbandhah
Truth(Ritam),thelord,andhisweapon,thediscus,calledSudarsana,andhisannihilatingpower,Time(Kaala)thesethreearethemightyforcesthatguardthisscaredtempleoflifeinthe
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seekerattheouterfrontierofhisworldofinfluence(DikBandhah).TobetruthfulandevertoseekthegreatReality(Ritam),todiscriminateandseetheplayoftheLordinallsituations
(SuDarsanam),andtocontroltheveryinstrumentofthetime(Kaala),whichisintellectintheseeker,istoguardthefrontiersofonesspiritualworld,againstthehoardsofinimicalforces.
Symbolism:Atthismomentthestudentsnapshismiddlefingerwiththehelpofhisthumbandrunshispalmaroundhishead.
L.SreemahaavishnupreetyarthejapeViniyogah
HavingthusinstalledthroughsankalpatheLordinhimselfandhavingcomeundertheprotectingwingsofthemightylord,hereisthedeclarationhowheisgoingtoemployhimselfinit.
Heisgoingtoengagehimself(Viniyoga)injapa(jape)oftheThousandNamesofLord("sahasranaama").Nowthequestionis:withwhatmotiveshouldbeundertakethischanting?
Theanswerisintheverystatementthatitisonlyforthegrace(Preetyarthe)ofSreeMahaVishnu.
Symbolism:Afterchantingthisdeclarationinthemind,thesaadhaka,takesaspoonofwater(Teertham)inhisrightpalmandpoursitonthefloorinfrontofhim.
Atrueseekerisnotdesireriddenformaterialsatisfaction,and,therefore,hecanhaveonlyoneintentionthegraceoflord,whichwillmanifestinhimascontemplativepower.
Thesetwelveslogansarechantedforinvokingandinstallingtheserefreshingandspirituallybenignideasonthelimbsofthedevoteehimself.Atthisjuncturethismakeshiminspired
sufficientlyforhighermeditationuponthetruthasindicatedanddirectedbythethousandtermsinSahasranaama.
ThisbeautifulsubjectiveritualisknownasInstallationonthelimbs(Anganyaasa).Notonlythatthestudenttemporarilydiscoversanewsurgeofinspiration,butevenbeginnersfeel
highlyrelieved,atleasttemporarily,fromtheloadofhissensesofsins.Whenthisisproperlyperformedwitharightattitudeanddevotion,thestudentgainsidentification(saaroopya)with
theLordofhisheart,attheouterlevelsofhispersonality.
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THEMEDITATIONSTANZA
saantaakaarambhujagasayanam
padmanaabhamsuresam
Wemeditate("vande")uponthemaster("naatham")oftheuniverse("sarvalokaika"),lordVishnu,whoiseverpeaceful("shaantaaakaaram"),wholiesonthegreatserpentbed
("bhujagashayanam"),fromwhosenavel("nabhi")springsthelotus("padma")ofthecreativepower,whoisthecontroller("eesham")ofthegods("sura").
visvaadhaaramgaganasadrisam
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meghavarnamsubhaangam
...whoseform("aakaaram")istheentireuniverse("vishwa"),andwhoisthefoundation("aadhaaram")fortheuniverse.whoisallpervading("sadrusham")asthesky("gagana"),ofthe
hue("varnam")ofthecloud("megha"),offascinatingbeauty("shubaangam"),
LaksmikantamKamalanayanam
Yogibhirdhyaanagamyam
...thelord("kaantam")ofLaksmi,thelotus("kamala")eyed("nayanam"),hewhodwellsinthehearts("bhir")oftheyogisandwhocanbeapproached("gamyam")andperceivedthrough
meditation("dhyaana"),
vandevishnumbhavabhayaharam
sarvalokaikanaatham.
Weprayto("vande")toLordVishnu,hewhoisthedestroyer("haram")ofthefear("bhaya")ofsamsara("bhava")andtheLordofall("sarva")theworlds("loka").
Thisisthemeditationupontheformofthelord,visualisingHimthusinHis,allComprehensivenature,andmeditatinguponHim,theseekerstartsthevishnusahasranaamachanting.
(Approximatemeanings:
Whosebodyisofthedark("shyamam")liketheclouds("megha").
Helives("vaasam")inthepureoceanofmilk("peetakousheya").
HehasLakshmi("sri")inhischest("vatsangam").)
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["shanka"=conch,"chakram"=discus"kireeta"=crown"kundalam"=earrings,
"peeta"=yellow,"vastram"=clothes"saraseeruhaekshanam"=lotuslikeeyes
"sahaara"=wide"vakshasthala"=chest"kaustubha"=gemstone
"namaami"=ipray"sirasaa"=bowdownwithmyhead"chaturbhujam"=tothefourhandedone
"chandraaananam"=moonfaced"baahum"=hands]
Stanza1
Omvisvamvishnurvashatkaarobhootabhavyabhavatprabhuh
bhootakritbhootabhithbhaavobhootaatmaabhootabhaavanah
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(1)VisvamHewhosemanifestationisthewholeuniverseofforms:theViraatPurusha.ThecauseisalwayspresentintheeffectsandassuchThatFormfromwhichthewholeuniverse
hasemergedoutcanonlybeitsownmanifestation.ThewholecosmosofgrossformsisHisownexpression,andtherefore,HeiscalledasViraatpurusha.SaevaSarvaBhootaatmaa
VisvaroopoYatoAvyayah.TheSanskrittermVisvamcomesfromtherootVis,toenter:ThusitmeansHewhohascreatedandenteredintotheentireuniverse,astheAllPervading
Reality.Itcanalsomean,Thatintowhichtheentireuniversehasenteredtoremainthereinestablished.IntheUpanishadsalsowehaveassertionsofsimilarideas.Itisonlywhen
intellectually,weviewtheLordthatwecometorecogniseHimasthecausefortheuniverse.Whenviewedthroughcontemplation,sincetheeffectisnothingotherthanthecause,therecan
benoworldotherthanHim.Infact,thereisnothingotherthantheSupreme.IntheMandukyaUpanishadwereadOmkaaraEvedamSarvam.InGeetaOMltyekaaksharamBrahma.
(2)VishnuhThetermVishnuisdissolvedasVeveshtiVyaapnotiitiVishnuhThatwhichpervadeseverywhereisVishnu.ThatwhichhasthenatureofpervasivenessisVishnu.Heisthe
onewhopervadesallandnothingeverpervadesHim.EesaavaasyamIdamSarvamAllthisisindwelt,pervadedbytheLord.Thisverysameideaisdescribedinthetypicalstyleofthe
Puranas,intheincarnationoftheLordasVaamana,theshortboy(Vamana),who,withHisthreefeet,measuredtheentireuniverse.Becauseofthisact,theLordgotthenameVishnu,says
Mahaabhaarata.VishnuPurana(31)says:TherootVismeanstoenter.TheentireworldofthingsandbeingsispervadedbyHimandtheUpanishademphaticallyinsistsinitsmantra
whateverthatisthereistheworldofchange.HenceitmeansthatHeisnotlimitedbyspace(Desa),time(Kaala)orsubstance(Vastu).
(3)VashatkaarahlntheritualisticportionoftheVedaswefindmanymantrasendingwithvashatandtheyareusedinpouringdevotedanddedicatedoblations.Thustheterm
Vashatkaarameans:Hewhoisinvoked,andforpropitiatingwhom,theoblationsarepouredinVedicritualism,usingmantrasendingwithvashat.
AlsoVashatkaaracanmeanyajnainitsassociationandthustheterminitssuggestioncansignifyHewhoisoftheformoftheYajna.IntheUpanishadsalsowefindthismeaningendorsed
whentheUpanishadmantrasays:YajnovaiVishnuhYajnaitselfisVishnu.
(4)BhootabhavyabhavatprabhuhHewhoistheLord(Prabhu)ofthePast(Bhooita),theFuture(Bhavya)andthePresent(Bhavat).Timeistheconceptoftheintellectitexpresses
itselfintheintervalbetweenexperiences.Experiencesareregisteredasthoughtsandthoughtsareeverchanging.Thisverychangeisknownandexperiencedbyus.Theknowerofthechange
mustbesomethingotherthanthechange.Thus,HewhoistheIlluminatorofallchanges,meaningtheConsciousness(Aatman)istheLordVishnu.HeistheOnewhoisnotconditionedby
time.
(5)BhootakritTheCreator(Krit)ofallcreatures(Bhoota).Thiswordcanbedissolvedintwoways:
(a)Onewhocreatesthecreatures(BhootaaniKarotiitiBhootaKrit)or
(b)Onewhoannihilatesallcreatures(BhootaaniKrindatiitiBhootakrit).
Inboththesecases,Brahman,theSupremeistheOneRealitythatseemstofunctionastheCreator,SustainerorDestroyer,whenHefunctionsthroughdifferentgunasintheTotalMind.
FunctioningthroughapreponderanceinRajoguna,HebecomestheCreatorthroughSattvagunatheSustainer,andthroughTamoguna,HeHimselfexpressesastheDestroyer.
Extracomments:Subjectively,theAtmanfunctioningthroughmyownmindandintellectisI,theindividuality.Mypersonalityentirelydependsuponthequalityandtextureofmyown
thoughts.Imyselfbecomeaccordingtothemoodsofmymindthecreator,sustainerandannihilatorofmyworldofexperiences.Hewhomanifestsandfunctions,inthesethreeaspects,isthe
SupremeVishnu.
(6)BhootabhritOnewhonurtures("brith")andnourishesallbeings(livingcreatures:"bhoota")inalltheirattitudesisthisGreatRealityand,therefore,HeiscalledastheBhootaBhrit.In
Geetathereisanelaboratedescriptionofthisideainthel5thChapterwheretheLordpointsouthow,He,asthelightinthesun,fertilityintheearth,growthintheplants,nourishmentinfood,
heatinfire,becomesHimselftheeater,and,therefore,howHeHimselfpresidesoverallthefunctionsofthebodyandmind,andapparentlynurturesandnourishesthecreatures,whoarein
factnothingotherthanHimself.
(7)BhaavahOnewhobecomes(BhavatiitiBhaavah)HimselfintothemovableandtheImmovablebeingsandthingsintheworld.HeisthePureExistenceinallthesentientorganisms
andtheinsentientobjectsintheuniverse.HenceHeisindicatedbythetermBhaavah.
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(8)BhootaatmaaHeistheAatman(soul)ofallthebeings("bhoota"):TheveryBeinthelivingbeings.Justasthesameuniversalspacemanifestsinallroomsastheroomspace,sothe
InfiniteLifemanifestingthroughanygivenvehicleiscalledtheAatmanofthevehicle.Itiswellknownthatspaceeverywhereisoneandthesamesotoo,theOneRealitysportsasthough
differentAatmans.ThisOneUniversalSouliscalledinVedantatheSupremeBrahman(ParaBrahman).InBhaagavata,theLordisaddressedasYouaretheOneSelfinalllivingcreatures
everilluminingalltheirexperiences.InKathopanishad:TheOneenchantingTruththatrevelsineveryformmanifestinginplurality.
(9)BhootabhaavanahOnewhocreatesandmultipliesthecreaturesmeaningtheOne,whoisthecauseforthebirthandwhoisresponsibleforthegrowthofalllivingcreatures.
Stanza2
pootaatmaaparamaatmaachamuktaanaamparamaagatih
avyayahpurushahsaaksheekshetrajnoaksharaevacha.
10)PootaatmaaOnewithanextremelyPure(Pootam)EssenceOnewhoisnotaffectedtheleastbytheimpuritiesofMaayaa.TheSelfisbeyondallvaasanaasand,therefore,Hecannot
beaffectedbyanyoneofthemanifestationsofMaayaasuchasthoughtsoftheintellect,emotionsofthemindortheperceptionsofthebody.ImmaculateisevertheSelf,andsoHeistermed
asthePureSelf(PootaAatmaa).
(11)ParamaatmaaTheSupreme,meaningthatwhichtranscendsalllimitationsandimperfectionsofmatter:inshort,theTranscendentalReality.TheSpiritisotherthanmatter,andthatin
itspresence,thevesturesofmatter,borrowingtheirdynamismfromHim,playtheirpartsrhythmicallyatalltimes.ThishasbeentheassertionfoundchoruslyrepeatedinalltheUpanishads
andintheentireVedanticliterature.SankarainAatmaBodhapointsoutthattheSelfisotherthanthethreebodiesandthatHefunctionsinthemicrocosmasakinginthenation.Itwasalso
saidthereinthatmatterborrowsitsenergyfromtheSpiritandcontinuesitsactivityastheworldfromtheSun.
KathopanishadandtheGeetaguideusfromtheouterlevelsofourpersonality,stagebystage,intotheinnermostsanctum,andthere,theteachersdeclare,isHetheInfinite,transcendingall,
reigninginHisownglory.Inshort,thatwhichremainsotherthanthecauseandeffectMaayaaandmatterisHe,theParamaAatman.InVishnuPuranathisSupremeisglorifiedasMaha
Vishnu(Paramaatmaa)VishnuPurana6.4.10...
(12)MuktaanaamparamaagatihHewhoisthefinalGoal("paramagathi"),thatisreachedbyalltheliberatedsouls("mukta").Thelimitationsandbondageslivedthroughbymanarein
factthedestinyofthemattervestures.Throughdelusionofnonunderstanding,weidentifywiththemandcometosuffertheconsequentsenseofimperfections.Toliberateourselvesfromthe
thraldomofmatteristorealizetheSelf.HencetheTruthisdefinedastheSupremeGoaloftheemancipated.
ThisGoaltobeattainediscalledasGatiinSanskrit,TheSupremeGoal(ParamaaGatih)wouldnecessarilybethenthatGoal,havingreachedwhich,thereisnoreturn:
Therewherehavinggone,menneverreturn,ThatsacredplaceisMyseatGeetaCh.15.St.6.InGeeta.(Ch.8.St.6)
evenmoreexplicitlythesameideahasbeenassertedbySriKrishnawhenHesays:
OSonofKunti,havingreachedMe,thereshallbenomoreanyrebirth.
Again,HedefinesthefinalGoalasThathavingreachednoreturnagainGeetaCh.15,st.4.
(13)AvyaahVyayameansdestructiondestructioncannotbewithoutchangetherefore,thatwhichiswithoutdestruction(Avyayah)isthechangeless.TheIndestructible,and
therefore,changeless,canneverhaveanymodifications(Parinaama).For,modificationisbutthedeathofapreviousconditionandthebirthofanewcondition.TheEternalandthe
Immutable(Avyayah)istheSupremeSatchitaananda,andeveryotherthingandbeingcomeunderthehammerorchange.ThemediuminwhichallthesechangesaresustainedisBrahman,
theImmutable.TheUpanishadsglorifyHimasAjaroAmaroAvyayahwithoutoldage,deathorchange.
(14)PurushahOnewhodwellsintheFortcity(PuriseteitiPurushah).HereinmetaphoricallytheRishisconceiveourbodyasafortresswithninegatewaysNavaDvaarcPure
Dehee(GeetaCh.5,St.13)anddeclaretheOnewhoruleswithinit,likeaking,istheSelf.
ThistermcanalsobedissolvedintwomoredifferentwaysgivingmoreandmoresuggestionstothenatureoftheSelf.Thus,PurushacanmeanThatwhichwasbeforeallcreaturesPuraa
AaseetitiPurushahoritcanbe
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OnewhocompletesandfulfilstheExistenceeverywhere,meaning,withoutwhomExistenceisimpossible(PoorayatiitiPurushah).
ThisAatmanremainsinthebodiesoflivingcreaturesastheirindividuality(Jeeva)andinalltheactivities,physical,mentalandintellectual,AatmanisnotinfactinvolvedbutHeistherein
onlyanobserverofallthatishappening.Thiswillbecomeclearinthefollowingdiscussion.
(15)SaaksheeWitness.Ineverydaylifeheisawitnesswhowithoutanymentalreservationorpersonalinterestobservesandwatcheswhatishappeninginagivenfieldofexperience.
SaakshaadDrashtariSaaksheesyaadAmarakosa.TheKnowerineverybosomisthesameSupremeSelf,saysLordKrishna(GeetaCh.13,St.3).ThoughthusConsciousnessillumines
everything,ItisonlyaWitness,asItknowsnochange.JustasthesunillumineseverythingintheworldandyettheSunisnotaffectedbytheconditionofthethingsitisillumining,sotoo
Vishnu,theSupreme,illuminesall,withoutItselfundergoinganychange.
AccordingtoPaaniniSutrasthewordSaaksheeisderivedfromSa+akshi,meaningdirectperceiver.
(16)KshetrajnahOnewhoknowsthebodyandalltheexperiencesfromwithinthebody,istheKnowerofthefield,Kshetrajnah.AsBrahmapuranawouldputit:Bodiesarefields
andtheAtmanilluminesthemallwithoutaneffort,andtherefore,iscalledKnowerofthefield,Kshetrajnah.
(17)Aksharahlndestructible:thingswhicharefinitearenecessarilyconditionedbytimeandspacetheInfiniteisunconditioned,andsoItisAksharah.SinceItisIndestructible,Itcannot
comeunderthemethodsofuniversaldestructionarisingfromnatureorthroughthewilfulactionsofman.Itcannotbecleavedbyinstrumentsofdestruction,norcanfireburnIt,norwater
drenchIt,norairdryIt(GeetaCh.2,St.23).ItisalsoindicatedthattheSupremeBrahmanistheAksharaAksharamBrahmaParamam(GeetaCh.8,St.3).
Pleasenotethatinthestanzathereistheextrawordonly(Eva)used,indicatingthatKshetrajnahistheAksharahthereisnodifferencebetweenthemboth:theKnowerofthefieldand
thefield.
Stanza3
yogohyogavidaamnetaapradhaanapurushesvarah
naarasimhavapuhsreemaankesavahpurushottamah.
(18)YogahTheonewhoistobeknownorrealizedthroughyoga.Bywithdrawingthesenseorgansfromtheirobjectsofpreoccupation,whenthemindoftheseekerbecomesquietened,
heisliftedtoahigherplaneofconsciousness,whereinheattainsyoga,meaningwhereinherealizestheReality.Atsuchmomentsofequanimityandmentalquietyogaisgained:
Samatvamyogauchyate(GeetaCh.2,St.48).
SinceHeisexperiencedthroughYogaHeisknownasYogah.
(19)YogavidaamnetaaOnewhoguides("neta")alltheactivitiesofallmenwhoknowsyoga(Yogaviti).Toallmenofrealization,HewhoistheIdeal,istheSupremeLord.Justasour
activitiesaretodayorderedbyourselfishnessandindividuality,theIdealthatcommandsandordersallactivitiesinthebosomofaManofRealizationishisGodConsciousness.This
realmofexperienceisMahaaVishnu.IntheGeetaalsowefindthesameideaexpressed,inthelanguageofemotion,whentheLordsays:ThosewhocontemplateuponMewithtotal
dedication,theirdailywelfareandspiritualprogressIshallbear.
(20)PradhaanapurushaeesvarahLordofbothPradhaanaandParusha.
ThetermPradhaanameansmaayaathetotalcausefortheentireuniverseofforms.
ThetermPurushaindicatestheindividualityineachoneofustheJeeva.
LordEesvarameanstheMaster(EeshteitiEesvarah).
TheLordofMaayaaandJeevameanstheonewhomakesboththesepossibletoexistandfunction.TheOneInfiniteRealitywhichItselfmanifestsasMaayaa,JeevaandEesvaraisthe
EssenceinVishnu.
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(21)NaarasimhavapuhOnewhoseform("vapuh")ishalfhuman("nara")andhalflion("simha").ThisisthefamousfourthincarnationofLordVishnuwhichHetookinorderto
destroytheatheistictyrantHiranyakasipuandblesshisdevotee,Prahlaada.
(22)SreemaanOnewhoisalwayswith("maan")Sree.MotherSreeisMotherLakshmi.InthePuranicterminologyLakshmistandsforallpowers,allfaculties.Thetotalmanifestedpower
potentialintheOmnipotentisLakshmi.ThesepowersareeverinHimandtherefore,HeistheSreemaan.
(23)KeshavahHewhohasbeautifulandgraceful(Va)locksofhair(Kesa)isfamiliarasinLordKrishnasform.Or,itcanalsomean,onewhodestroyed("vah")thedemonKesin
whowassenttodestroythechildKrishnabyhisuncleKamsaThisinterpretationisendorsedbytheVishnuPurana,5.16.23.
(24)PurushottamahTheconstitutionoftheindividuality,Jeeva,whenanalysed,wefindthatitismadeupofboththeperishablematterandtheImperishableSpirit.TheSpiritexpressing
throughmatteristheindividuality,Jeeva.Reflectedmoonisthemoonoftheheavensdancingonthesurfaceofwater.Justasthemoonissomethingdifferentfromitsreflectionsandthe
watersurfaces,sotootheSelfis,initstranscendentalnature,somethingdifferentfrombothmatter,theperishable,andSpirit,theImperishable,everplayinginmatter.ThisTranscendental
TruthisindicatedbythetermtheSupremePurusha(Purushauttama).
Stanza4
sarvassharvassivahsthaanurbhootaadirnidhiravyayah
sambhavobhaavanobhartaaprabhavahprabhureesvarah.
(25)SarvahHewhoistheall.HebeingtheOnecausefromwhichhavesprungforthallthingsandbeings.Hehimselfistheall.InMahabharataUdyogaParva(7012)weread:AsHeis
theoriginandendofall,whetherexistentorotherwise,andasHe,atalltimes,cognisesall,HeiscalledSarva.Allwavesrisefromthesameoceanand,therefore,theoceanisthevery
essenceinallwaves.
(26)SharvahTheAuspiciousOne:meaning,theOnewhogivesauspiciousnesstothosewhohearofHim,tothosewhohaveavisionofHim,andtothosewhomeditateuponHim.
(27)SivahTheOnewhoisEternallyPure.InHimcanneverbeanycontaminationoftheimperfectionofRajasandTamas.NonapprehensionofRealityisTamasand
misapprehensionsofRealityconstitutetheRajas.IntheRealityItselftherecanbeneitherofthemHeisBrahmanHeisSiva,sotheUpanishaddeclaresoftheAbsoluteOneness,which
isVishnu.
(28)Sthaanuh:GenerallythistermSthaanuhisusedforthepermanentpillarsthatmarkthefrontiersofacountry.Theyarepermanent,immovable,fixed.TheTruth,thatremainsthus
firmandmotionless,withoutmovement,permanentlyestablishedinItsownRealmofPurity,iscalledbythetermSthaanuhthePillar.Eternal,AllPervading,thePillar,Motionless(is)this
AncientOne,sosaysGeetaCh.2,24.
(29)BhootaadihTheverycause("aadi")forthefivegreatelements:Space,Air,Fire,WaterandEarth.
(30)AvyayahNidhihTheImperishabletreasure.ThetermNidhimeansthatinwhichpreciousthingsarestoredawayorpreservedsecretly:(NidheeyateAsminitiNidhih).Therefore,
HewhoisthesubstratumcontainerfortheentireuniverseistheNidhi.Duringthedissolution(sleep)theOneintoWhomallthingsgotoliemergedthereintemporarily,tillthenextprojection
orcreation(waking),asthisImmutableTreasureChesttheVishnu.Hereunchangeable(Avyaya)isqualifyingNidhi.
(31)SambhavahOnewhotakesupbyhisownfreewillvariousincarnationsforthegloryoftheworldisSambhavah.Infact,Healoneisthesourceofallthatiscreated.InHarivamsa
wereadtheassertion:IamtheNarayana,theSourcefromwhichallcreaturesandthingsspringforth.ToupholdDharmaIshallmanifestagainandagain,declarestheLordinHisGeeta:
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(32)BhaavanahTodoBhaavanaistogive:OnewhogiveseverythingtoHisdevoteesisBhaavanah.TheLordisOnewhogivesbothjoyandsorrowtoeachoneaccordingtohis
deserts.InthecaseofhumanityitisHeagainwhodestroystheevilandblessesthegood.
(33)BhartaaTheOnewhoGovernstheentirelivingworld.Governingincludesprotectingtheworldfromallharmsandservingitpositivelywithprogressandjoy.Onewhodoesthese
toallcreaturesatalltimesisVishnuthegreatBhartaa.
(34)PrabhavahTheOnewhoistheverywombofalltheFiveGreatElements.ItisThatfromwhicheventheveryconceptsoftimeandspacehavesprungfrom.
(35)PrabhuhTheAlmightyLord.HewhoistheAllPowerful.Hewhohasthesupremefreedomtodo(Kartum),nottodo(Akartum),ortodoquitedifferentlyfromwhatHehadalready
done(AnyathaaKartum)isconsideredasthePrabhuh.
(36)EesvarahOnewhohastheabilitytodoanythingwithoutthehelpofotherbeingsorthingsiscalledEesvara.
Stanza5
svayambhoohsambhuraadityahpushkaraakshomahaasvanah
anaadinidhanodhaataavidhaataadhaaturuttamah.
(37)SvayambhoohTheonewhomanifestsHimselffromHimselfisconsideredasselfmade.Everythingbornorproducedmusthaveacause.TheSupremeisthecausefromwhichall
effectsarise,andItselfhasnocause.ThisuncausedCauseofall,thisUltimateCause,withreferencetowhicheverythingelseisconsideredaseffectsisinitselftheAbsoluteCause.This
ideaisindicatedbythetermSelfmade(Svayambhooh).
(38)ShambhuhHewhobringsAuspiciousnessbothinnergoodnessandouterprosperitytoHisdevotees.SambhuhisoneofthefamousnamesofLordSiva.Byusingthistermin
invokingVishnu,byitssuggestion,itdeclaresthatVishnuandSivaarenottwoDivineEntities,buttheyarebothmanifestationsoftheOneEssentialReality.
(39)AadityahTheTruth(Purusha)thatglowswithagoldensplendourinthesolarsystemiscalledAadityah.TherearetwelveAadityasandofthemOneiscalledVishnu.
KrishnaHimselfdeclares,IamVishnuamongtheAadityasAadityaanaamAhamVishnuh(GeetaCh.10,St.21).
ThewordAadityacanmeanSonofAditisignifyingtheonewhowasbornasthesonofAditiinHisVaamanaincarnation.
ThetermAadityahcanalsomeaninSanskritOnewhoislikethesun.TheSunistheonewhoilluminesall,andeverylivingcreaturedrawsitsnurtureandnourishmentdirectlyorindirectly
alwaysfromthesunalone.InthesamewayBrahmanistheoneSunintheuniverseoflivingcreaturesilluminingallexperiencesofallcreatures.
(40)PushkaraakshahOnewhohaseyes("akshah")likethelotus("pushkara").JoyandPeaceinthebosomofanindividualareexpressedintheworldoutsideatnootherpointso
vividlyasintheeyes.TheOne,whoseinnerpeaceandjoy,beamingoutthroughHiseyes,bringintothedevotedheartsalltheaestheticbeautyandromanticthrillsofseeingalotusdancingin
thebreeze,Inshort,thetermindicatestheLordwhowithHisbeautifullooks,magicallyliftsallthesorrowsinthedevoteesheartandfillsitwithPeace,JoyandPerfection.
(41)MahaasvanahOnewhopossessesthundering("mahaa")voiceofcompulsion:"Svana"meanssound.Onewhosecallisthunderedinallhearts,familiarlyknownasthe
compellingwhisperoftheHigher.
Or,Svanamcanalsomeanbreathandso,thetermcanmean,HewhosegreatbreathistheveryVedas.Thus,OMaitreyee,thishasbeenbreathedforthfromthisgreatBeingwhatwe
haveasRigveda.YajurvedaBrihadaaranyakaUpanishad(4.4.10).IntheSpiritualliteratureofIndiaweoftenreadVedasdescribedasHisbreathHebreathedouttheVedas(Nihsvasitam).
(42)AnaadinidhanahOnewhohasneither("an")birth(Aadi)nordeath(Nidhanum).ThusOnewhoischangelessisAnaadiNidhanamfor,anychangeshouldincludethedeathof
anoldconditionandthebirthofnewercondition.TotheImmortalandtheImmutable,changeisimpossible.
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(43)DhaataaOnewhoistheSubstratumfortheworldofnamesandforms.Andwhosupportsallfieldsofexperiencesinall.Hewhoisthescreenforthecinemaofempiricalexperiences
(Visvam).
(44)VidhaataaTheOnewhoistheDispenserofallfruitsofactions.IntheKarmakaandaportionoftheVedas,EesvaraisdescribedastheDispenseroffruit(Karmaphaladaataa
Eesvarah).HeistheLordwhoisbehindthisuniverseofscientifictruthsandrhythm.HeistheOnewhohasnotonlyorderedthelawsofthenature,butheistheoneafraidofwhom,the
phenomenadarenotdisobeyhislawsanywhereatanytime.Thelightofthesun,theheartisthefire,thesweetnessinthesugar,thepainsinthesinandthejoysingoodness,arealltheir
natureandnonedareeverdisobeytheselaws.TheonewhoisthustheunquestionablelawbehindtheentireuniverseoflawsisVidhaata.
(45)Dhaaturuttamahthefundamentals("dhaatu")thatformthereinforcementonanyexistentthingarecalledDhaatu.Inscienceoflife,asexploredbytheRishis,allcorporalforms
haverisenformandexistascomposedofsomedefiniteelementalfactorcalledtheDhaatus.OftheendlessvarietiesofDhaatusavailableinexistence,thesubtlestDhaatu,withoutwhich
noexistence,iseverpossible,isthechitDhaatu,andthisistheDhaaturuttamah.
Thoughveryrarely,wedofindsomecommentatorssplittingthiswordintotwoasDhaatuanduttama.Butinthemajorityofthecaseswefindittakentoformonetermandexplainedasthe
subtlestoftheDhaatus.
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aprameyohrisheekesahpadmanaabhoamaraprabhuh
visvakarmaamanustvashtaasthavishthahsthavirodhruvah.
(46)AprameyahHe,whocannotbedefinedandexplainedintermsofanylogicaltermofreferencewithotherthingsshouldnecessarilybeinexpressible.Athingthatcanbedirectly
perceived(Pratyaksha)canbedesired,certainotherthings,whichwemaynotdirectlyperceive,butcanbeinfer(anumaama)themfromdataavailable.Andthereareyetthingswhichcanbe
broughthometothelistenerbydescribingthemintermsofsimilarotherobjects(Upamaa).SincetheinfinitehasnoProperties.Itcannotbeperceived,norcanItbeunderstoodthrough
inference.Norevenexplainedintermsofsimilarordissimilarthings.HencethesupremeReality,Vishnu,iscalledasAprameyah.Wecanexperiencehimonlybyendingallsenseof
separativenessandbecomingonewithHim.
(47)HrisheekesahInthePuranicliteraturethemeaningofthetermisclosecroppedorOnewhohascoileduphislocksofhair(Hrissheeka+Eesa).
ThetermHrisheekaisanabsoluteonenow,anditmeansthesenseorgans.TheAatman,theselfasConsciousnessistheonewhogiveslighttoallsenseorgansand,therefore,itisthe
lordofallsenseorgans.ThislordisVishnu.
TheobsoletewordHrisheekaalsomeanstheraysorthatwhichgivesthejoy.ThusthetermHrisheekascanmeantheLordoftherays:thesunandmoon.Thiswayinterpreted,
commentatorspointoutthatthetermHrisheekesahmeansHewhohasHimselfbecomestheSunandtheMoon.
InHismanifestationastheSunandtheMoon,theLordHimselfwhipstheworldtowakefulactivitiesandsendstheworldtosleepandrest.ThusHrisheekesainitsdeepersignificance,is,to
allcontemplativehearts,theLord,whobecomesHimselftheworld,exhaustsHimselfinHisactivities,andultimatelypacksHistoysandgoestorestatthetimeofdissolution.
(48)PadmanaabhahOnefromwhosenavel("nabhi")springstheLotus("padma"),whichistheseatofthefourfacedCreator,Brahmaaji.
LotusinHinduismrepresentsTruthoranyofItsmanifestedpowers.Thecreativefacultiesinmanflowfromthenavelarea(center:naabhi),andmanifestsasthefourfacedinner
equipment(Antahkarana)constitutedofthemind,intellect,Chitandego.
IntheYogasastras,wefindalotofdetailsregardingthisconcept.AccordingtothemeveryideaspringsfromHim(Paraa),andthenatthenavelarea,eachofthemcomestobeperceived
(Pasyantee).
Thereaftertheyplayinthebosomasthoughts(Madhayamaa),andatlasttheyareexpressed(Vaikharee)intheouterfieldsofactivity.
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InthisdiscussionupontheevolutionarystagesthroughwhicheveryideabecomesanactionwegatheraclearerinsightintothemeaningofthesymbolismoftheCreatorseatedon
thelotus,whichspringsforthfromthenaveloftheLord,theSupremeVishnu.
(49)AmaraprabhuhTheLord("prabhu")oftheImmortals("amara"),theDevas.TheDenizensoftheHeavens,includingalltheofficebearerstherein(Dikpaalakasetc.)alongwith
Indra,arecalledDevas,andtheyenjoyintheirheavenlystatearelativeimmortality.
ThedevasliveandcontinuefunctioningtillthegreatdissolutiontheSleepoftheCreator.Comparedwiththeshortspanoftheexistenceofmanonthisglobe,theaeonsthroughwhichthe
Devaslivecanbeconsideredasendlessorimmortal.
OnewhoservesthemwithHismight,givingprotectionandsecuritytoallcreatures,iscalled,therefore,Amaraprabhuh.
(50)VisvakarmaaTheverycreatoroftheworldofobjects,ofallequipmentsofexperiences,andofallexperiencesinallbosomiscalledtheVisvaKarmaa.HereintheInfiniteLordisbut
aWitnessofallthatishappeningandthoughtheexperiencedworldissustainedinHim,Heisnotinvolvedintheimperfectionsormortality,thatarehappeningallaroundatalltimesinthe
Visvam.TheyareinMe,IamnotinthemGeeta.
(51)ManuhThetermmeansOnewhohastheabilitytoreflectupontheHigher(MananaseelahManuh).Manualsomeansmantraandso,asappliedtotheLord,itcanmeanastheOne
whohasmanifestedHimselfintheformoftheVedicmantras.
(52)TvashtaaOnewhomakesgrossthingsofhugedimensionsintominutestparticles.Atthetimeoftheworldsdissolution,theentiregrossworldfoldsbackintoitssubtlerelements
untilatlastpureobjectlessspacealonecomestoremain.
(53)Sthavishthahltisthesuperlativedegreeofgross(sthoola)andthustheSupremelygrossisthesubtlestReality.Thecontradictionthatitcontainsisitselfitsvigourandbeauty.The
InfiniteasthesubtlestisAllPervadinginItsownnature.ItisthisMahaVishnuwhohasHimselfbecometheentireuniverseofgrossthingsandbeings.Justasallwavesaretheocean,the
totalworldofgrossthingsisitselftheformofVishnu.
InHiscosmicform,NarayanahadmanifestedtoArjunainheGeeta.TherethewordsofArjunaschantwillclearlybringhometousthattheentiregrossworldiseverHisownDivineform.
(54)SthaviroDhruvahTheAncient(Sthavirah)andtheMotionlessorfirm(Dhruvah).HeiscalledtheAncientbecausetheveryfirstunitoftimeitselfhadrisenfromHim.Hewas
theprogenitoroftheveryconceptofTimeinus.Therefore,TimecannotconditionHim.ThusHebecomesthemostAncient.HeistheFirmTruthnothingthathappensinthephenomenal
worldcanaffectHimatanytime.
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agraahyahsaasvatahkrishnolohitaakshahpratardanah
prabhootahtrikakubdhaamapavitrammangalamparam.
(55)AgraahyahThatwhichcannot("a")beperceived("graahyah")throughtheplayofthesenseorgansinshort,thatwhichisnotanobjectofperception,butwhichisthevery
subjectwhoisthePerceiverinallthatisperceived.
Thesubjectcanneverbecometheobject,andhenceTruthissomethingthatthesenseorganscannotapprehend,astheydoanyothersenseobjects.Heistheonesubjecteverperceiving
allobjects,throughallsenseorgansofalllivingcreatures,everywhere,atalltimes.
TheLordisthesubject,notonlyinthesenseorgans,butHeisthefeelerinthemindandthethinkerintheintellect.
AndthusthesenseorganscannotperceiveIt,northemindfeelIt,northeintellectapprehendItsaystheUpanishad,Thatfromwhichwordsretireunapproachedalongwiththemindisthe
Supreme.HenceHeisAgraahyaImperceptibleandIncomprehensible.
Kenopanishadisveryclearandemphatic:Thatwhichtheeyescannotperceive,butbecauseofwhicheyesareperceiving,understandThattobeBrahman(MahaVishnu)andnotthatwhich
youhereworship.
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(56)SaasvatahThatwhichremainsatalltimesthesameisthePermanent,Thatwhichispermanent,shouldremainChangelessinallthethreeperiodsoftime.Inshort,Heisunconditioned
bytime.TheSupremeConsciousnessItselfistheveryIllumminatorofTime,andtheIlluminatorcanneverbeaffectedbywhatItillumines.ThischangelessrealityisVishnu.
(57)KrishnahThewordKrishnameansinSanskritthedark.TheTruththatisintellectuallyappreciated,butspirituallynotapprehended,isconsideredasveiledbehindsomedarkness.
TherootKrishmeansExistence(Sattaa)andnameansBliss(Aananda).SosaysVyasainMahabharata,UdyogaParva70,5.ThereforeKrishna(Krish+na)meansExistenceBliss
(SattaaAananda).Thus,theverynamedivine,Krishna,representstheSupremeParamaatman.
Or,becauseofHisdarkbluecomplexionHeiscalledasKrishna.MahabharataSantiParva343says,AsMycolourisdarkblue,IamcalledKrishna,OArjuna.
InMahabharata,wefindKrishnaexplainingHimselftoArjunawhentheearthbecomesshelledinbyitshardcruxIshallturnmyselfintoanironploughshareandshallploughtheearth.
ApartfromtheabovemeaningKrishnaalsomeanstheEnchanterofallHisdevotees(Aakarshana).TruthisOnewhichirresistiblyattractseverybodytowardsItself.Commentatorshave
interpretedthissignificanceinamoreattractivecontext.TheyconcludethatKrishnameansOnewhosweepsawaythesinsintheheartofthosewhomeditateuponHim.
TruthhasgotamagnetismtoattracttoItselfalltheegoandegocentricpassionsoftheindividual.Inthissenseviewed,weneednotconsiderKrishnaasadeityofthefarmyardinthe
agriculturalestates.TheLordploughsthehardstupiditiesinusandpreparestheheartfield,weedingoutallthepoisonousgrowthsofsin,andcultivatesthereinpureBlisswhichisofthe
natureofReality.
(58)LohitaakshahRedeyed.VeryoftenwefinddescriptionsinthePuranas,wheretheLordisexplainedashavingeyesliketheredlotus(Hibiscus).Generallytheruddyeyesrepresent
angerandtheincarnationsaretakenforthepurposeofdestroyingtheevilandsoHisangeristowardstheevilmindedmaterialistswholiveignoringthehighervaluesoflife.
(59)PratardanahTherootTardameansdestructionandwiththeprefixProtheroot(Pratarda)meanssupremedestruction.Onewhodoesthistotaldestruction(Pratardanah)is
theLordintheformofRudraatthetimeofthegreatdissolution(Pralaya).
(60)PrabhootahThetermmeansbornfulloreverfull.HeiseverfullandperfectinHisEssentialNature,astheTranscendentalReality,orevenwhenHemanifestsintheformofHis
variousincarnations.EspeciallyinHischiefandgloriousincarnationasLordKrishna,HeprovedHimselftobeeverfullwithHisOmnipotencyandOmnisciency.
(61)TrikakubdhaamaOnewhoistheveryfoundationorsupport(Dhaama)ofthethree("tri")quarters(Kakubh).Wefindthisisgenerallycommenteduponanddescribedasall
quarters,inthethreerealmsabove,belowandmiddle.ViewingthisfromtheplatformofVedanta,HemustbeconsideredbyusasthethreePlanesofConsciousnessthewaking(Jaagrat),
thedream(Svapna)andthedeepsleep(Sushupti)conditions.ThefourthPlaneofConsciousness(Tureeya)istheSubstratumforalltheotherthreeplanes.
(62)PavitramOnewhogivespuritytotheheart.TotheseekerswhoaremeditatinguponHim,Hegivesinnerpurity,andhenceHeisknownasPavitram.
Or,thetermPavimeanstheweaponvajra(thunderbolt).Onewhosaves("tram")hisdevoteesfromthethunderboltoflndraisPavitram.Thiscanalsobeinterpretedasthe"giridhara"
episodewherethelordsaveshisdevoteesfromIndra'swrath.
ThethunderboltisdescribedasaninstrumentmadeoutoftheboneofsageDadheechi.IndraistheLordofthelndriyas.InVedantaIndrasignifiesthemind.Mindscrosspurposes,
confusions,intellectualcompromisesandtheconsequentselfcancellationofourmentalpowers(SankalpaVikalpa)canbethegreatthunderboltofthemindwithwhichIndra(mind)can
destroyinnotimealltheacquiredtapasofthesaadhaka.Deepdevotion,ardentmeditationandfirmfaithintheLordVishnusavethesaadhakafromallsuchmentalstormsand,therefore,the
LordacquiresthesignificantnamePavitram
(63)ParamMangalamMangalamisthatwhichnotonlyremovesthedarkpainsofevil,butbringsthebrightjoysofmerit.ParamMangalamisSupremeMangalam,andItcanbenone
otherthanHe,bywhosemereremembranceallinauspiciousnessgetsliftedupandallAuspiciousnesscomestofloodourheartsTheUpanishaddeclares.MayThatBrahmanwhoremoves
allinauspiciousnessinmanandgivesmanallauspiciousness,byamereremembranceofHimgiveusallauspiciousness.
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eesaanahpraanadahpraanojyeshthahsreshthahprajaapatih
hiranyagarbhobhoogarbhomaodharomadhusoodanah.
(64)EesaanahTheControllerofallthefiveGreatElements.Whenthistermisused,EesvarabecomestheAdministratorofHisownLawinthephenomenalworldofplurality.The
executivefunctionofHisInfiniteWill,whenmanifestedthroughHim,theLord.Eesvara,issaidtofunctionasEesaanah.Or,thetermcanalsomeanOnewhoistheSupremeEesvarathe
Paramesvara.
(65)PraanadahOnewhogives(Dadaati)thePraanastoall.ThetermPraanasusedinphilosophyindicatedallmanifestationsofLifeinalivingbody.TheSourceofLifefromwhichall
dynamicactivitiesinthelivingorganismsoftheworldflowout,meaning,ThatfromwhichallactivitiesemergeoutisPraanadah.
TaittireeyaUpanishad(27)exclaims:Whocouldthenlive.whocouldbreathifHebenoteverywhere.
(66)PraanahThatwhichsustainsisPraanaandthatwhichhasgotPraanafunctioninginitiscalledaPraanee.SincetheLordistermedasthisverysamePraana,itmeansbyits
suggestionthatHeisOnewhoeverlives.TheImmortalandtheEternalisPraanah.
ThetermcanalsomeanthatwhichgivesLifeimpulseeventotheairthecapacitytosustainlifeintheatmosphereflowsfromHimalone.
IntheKenopanishadwereadtheSupremeDefinedasthePraanaofPraanas(PraanasyaPraanah).
(67)JyeshthahOlderthanall.TheInfiniteisThatwhichwasevenbeforetheveryconceptofspace(Aakaasa)cameintoexistence.ThetermisthesuperlativedegreeoftheAged.Inshort,
theimportofthistermisthesameasthemorefamiliartermusedinoursastras,theAncient(Sanaatanah).
(68)SreshthahThemostGloriousOne:Hereagainitisthesuperlativedegreeofglorious,Sreyah.
(69)PrajaapatihTheLord(Pati)ofalllivingcreatures(Prajaah).ThetermPrajasmeansChildren.ThereforePrajaapatimeanstheGreatFather,towhomallbeingsinthelivingkingdom
areHisownchildren,Inthissense,thetermconnotesOne,who,astheCreator,createsallcreatures.
(70)HiranyagarbhahOnewhodwellsinthewomb(garbha)oftheworld(Hiranya).TheUpanishaddeclares:AlltheseareindweltbytheLord.TheGoldenUniverseisanidiomin
Sanskritwheregoldmeansobjectsoffulfilmentandjoy.OnewhodwellsinthemallisHiranyagarbhah.ThetermcanalsomeanasHewho,havingbecomefirsttheCreator,hascometo
heconsideredasthewombofallobjects.
(71)BhoogarbhahOnewhoistheverywomboftheworld(Bhooh)TheOnefromwhomtheworldhasemergedout.IntheCosmicFormoftheLord,thisworldoccupiesaninsignificant
thoughsacredportion,justasthefoetusinthewomb,constantlyandlovinglynurturedandnourishedbytheveryEssenceinthemother.Or,Bhooh=theearth:thedivineconsortofHari:
Garbha=Protector.
(72)MaadhavahTheLordofMaayaa,SpouseofMahaalakshmee.Or,thetermcansignifytheOnewhoisultimatelyexperiencedthroughadiligentpracticeofMadhutechnique:thevery
famousMadhuVidyaaoftheChandogyaUpanishad.ThetermMaadhavahcanalsomeanOnewhoistheSilent(Mauni)whoisevertheNoninterferingObserver,theSilentWitnessofthe
physical,mentalandintellectualactivitiesintherealmofchange.Toputitinoneword,HeistheOnewhomtheseekerexperienceswhenhehasstilledhismindwhichhasbeenpurifiedby
Yogapractices.
(73)MadhusoodanahOnewhodestroyedthegreatdemonMadhu.ThestoryofVishnudestroyingthesetwodemons,MadhuandKaitabha,isastoryofsecretsuggestionsin
Mahabharata.MadhualsomeansinVeda(Madhu=honey)asthefruitsofactions(Karmaphala).ActionsleaveimpressionsandthesesensuousVaasanaasaredestroyedbymeditationson
theRealityandsotheSupremegatherstoItselfthenameMadhusoodanah:theDestroyerofVaasanaas.
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eesvarovikrameedhanveemedhaaveevikramahkramah
anuttamoduraadharshahkritajnahkritiraatmavaan.
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(74)EesvarahOnewhoisOmnipotent,andsohasallpowersinHimtothefull.ThemanifestedpowersofLifeexpressthemselvesineveryintelligentmanasthepowerofactioninthe
body(KriyaaSakti),thepowerofdesireinthemind(IcchaaSakti)andthepowerofknowledgeintheintellect(JnaanaSakti).AllthesethreepowersaremanifestationsofHim,andsinceHe
istheOneeverywhere,HeisthetotalmightypowertheGreatVishnu.
(75)VikrameeOnefullofprowess(Vikrama),courage,daring.Or,itcanbeOnewhohasSpecialfootsteps.ThistermcommemorateshowtheLord,asVamana,measuredwithHistiny
threestepsallthethreeworlds.
(76)DhanveeLordVishnusDivineBowiscalledSaarngaanditisdescribedasthemightiestamongtheweapons.OnewhoishavingthisMightyBowatalltimesisDhanvee.Itcanalso
remindusofHisincarnationasSreeRamachandraji,when,inordertoprotecttheworldfromthemightyRaakshasasofLanka,HehadtodedicateasubstantialpartofHislifealmost
constantlywieldinghisbow:henceSriRamacametobeknownasDhanushpaaniinHisattitudeofprotectionHeisknownasKodandaraama.Thus,thetermDhanvee,theWielderofthe
bow,isquiteappropriateforVishnu.IamSriRamaamongtheWieldersofthebowGeetaCh.l0,St.31.
(77)MedhaaveeSupremelyintelligentOnewhoiscapableofunderstandingeverything.Onewhohasthecapacitytocomprehendintellectuallyallthatishappeningaroundiscalled
Medhaavee.SinceConsciousnessistheOneLightinalllivingcreatures,whichilluminesallintellects,andsinceVishnuisthisInfiniteConsciousness,HeistheOneKnower,knowingall
things,atalltimes,atonce.HenceSarasvati,theGoddessofLearningandKnowledgeisdescribedastheverytongueofVishnu.
(78)VikramahWhiledescribingthetermVikramee(75)wehadalreadyexplainedthemeaningcontentsofVikrama,andthusVikramaisanappellationthathadcometoVishnuasaresult
ofHisSupernaturalActofmeasuringtheuniversewiththreesteps.
Also,Vimeansthekingofbirds,thewhiteneckedeagleKramameansstepsand,therefore,movementortravel.InthissenseVikramacanmean:Onewhoridesonthewhiteeagle
(mind)isVishnuwhoisdescribedashavingGarudaforHisvehicle(Vaahanam).
(79)KramahHewhoisAllPervadingisKramah.BecauseofHisAllPervasiveness,theInfiniteiscalledasVishnu.ThatwhichgoesbeyondthefrontiersoftheknownistheSupreme,
and,therefore,inthedescriptionofHim,whohasmanifestedastheCosmos,wehaveinPurushasooktaanindicationthatHenotonlypervadesallthatisknownbutextendsevenbeyondby
tendigits(AtyatishthatDasaangulam).
(80)AnuttamahOnewhoisincomparablyGreatingloryAnuttamah.IntheSanskritconstructionoftheword,itmeanssomethingmorethanwhatwehavesaiditmeans:Heisone,
beyondwhomthereexistsnonewhoisgreaterthanHe(unexcelled).TheUpanishaditselfdescribesHim:InGeeta(XI43)weread:ForThyequalexistsnot,whenceanothersuperiorto
Thee?InSriNarayanaUpanishad(12)weagainread,Thereisnothingaboveorbelow,equaltoHim.
(81)DuraadharshahOnewhocannotbeattacked,stormedorbeleagueredsuccessfully.Inshort,HeisAllPowerful.InthePuranas,wefindDaityasandAsurasandothers,mightyand
powerfulones,becomethemselveshelplessvictimsofHisPowerandcomeunderHissway.ToonewhohasrealizedtheInfinite,thelowernatureofthemind(Daityas)andtheenchantments
ofthesenses(Raakshasas),areallhelplesstooverwhelmHim.RasopyasyaParamDrishtvaaNivartateGeetaCh.2,St.59.
(82)KritajnahHewhoknowsallthatisdonebyall:theOneKnowerwhoknowsallphysicalactivities,allemotionalfeelings,andallintellectualthoughtsandmotives.Heilluminesthem
all,inall,atalltimes.HenceHeiscalledKritajna.VishnuistheOnewhoknowsclearlytheexactdepthofsincerity,thetrueardencyofdevotion,therealamountofpurityinthebosomofall
hisdevotees,and,accordingly,bringsjoyandblisstotheirhearts.
(83)KritihTheOne,whoistheverydynamismbehindallactivities.HeistheInevitabilitybehindtheresultofactions.HeiscalledKritihbecauseitisHewhovisitstoblessthegoodandto
punishtheevilinshortHeistheOnewhorewardsallouractions.
(84)AatmavaanOnewhoistheSelfinallbeings.IntheChandogyaUpanishad(7.24.1)whenthediscipleasks,WheredoestheLord,theInfinite,standestablished?theSrutianswers,
InItsowngloryestablishedeveristheSelf(SveMahimniPratishthitah).
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suresahsaranamsarmavisvaretaahprajaabhavah
ahahsamvatsarovyaalahpratyayahsarvadarsanah.
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(85)SuresahThedenizensoftheHeavensarecalledinthePuranasasSuras.EesameanstheLordSuresa,therefore,indicatestheGodofgods,theLordoftheSuras.Thegodsarecalledas
Surasbecausetheyarecapableofblessingtheirdevoteeswithafulfilmentoftheirdesires.Therefore,SuresahmeansOnewhoisthebestamongthosewhofulfilallthedemandsoftheir
devotees(Suras).Inshort,HeistheOnewhogivestheSupremeStateofBeatitudeandtheconsequenttotalliberationfromalldesiresoftheego.
(86)SaranamTheRefugeforallwhoaresufferingfromthethraldomofimperfectioninlife.AccordingtotheSanskritLexicon(Amarakosa),thetermSaranammeansProtectorandalso
home.SincetheLordistheUltimateGoal,Saranam,HeisalsotheDestination,theHarbour.TheOneWhorealizesHimcomestoliveinHim.
Heisthehometowhichtheprodigalson(jeeva)ultimatelyreturns.NotonlyforthemenofRealizationisHetheHome,butforallcreatures,movablesandimmovables,HeistheHome,to
whichtheyalldisappeartorestandtoreviveduringPralaya(Sleep).
(87)SarmaOnewhoisHimselftheInfiniteBliss.TranscendingthemindlietheshoresofBliss,beyondthewatersofagitations.TheInfiniteisdescribedinourUpanishadsasthe
Sacchidaananda,everofthesamenatureSaantamSivamSundaram.
(88)VisvaretaahRetasmeansseedthetermconnotesthatHeistheseedfromwhichthetreeoflifehassprungforth.Hewhoistheverycausefortheentireplayofexperienceinthe
worldofpluralisticobjects(SarvaPrapanchaKaaranabhootah)iscalledVisvaretaah.
(89)PrajaabhavahHefromwhomalllivingcreatures(Prajaa)springforth(Bhava)isknownasPrajaabhavah.
(90)AhahAhanhasgottwomeanings:the24hourdayorthe12hourdaytime.HeisofthenatureofdaytimemeansHeistheOne,evereffulgentandbrightasbrightasthedaylight
thatilluminesallobjectsaround.Incaseweaccepttheothermeaning,the24hourday,then,adaybeingaunitoftime,thetermAhancanalsomean,OnewhoisofthenatureofTime
itself.AlsoHeisonewhodoesnot(a)everdestroy(han)thedevoteeswhohavesurrenderedthemselvestoHim.
(91)SamvatsarahOnewhoisofthenatureofyearmeaningOnewhoistheLordofTimeHe,fromwhomtheveryconceptofTimerises.
(92)VyaalahOnewhoisunapproachable.VyaalaalsomeansSerpenttothosewhohavenodevotionorunderstanding,GodorTruthisashorribleandterribleasaserpent.Moreover,it
issodifficulttograspinourunderstandingthatItislikeaserpent:evereluding,alwaysslippery.
(93)PratyayahOnewhoseverynatureisKnowledge.ThattheSupremeisKnowledgeAbsoluteisverywellknown.ItisinthelightofConsciousnessthatallknowledgesarepossible.
KnowledgeofathingistheAwarenessofitsnature.AwarenessisKnowledge.SincetheSupremeistheOneAwarenesseverywhere,allKnowledgesspringfromtheSelf.Hence,Heis
calledthePureKnowledge.ConsciousnessisBrahmanisoneoftheMahaavaakyas.
(94)SarvadarsanahThisterm,AllseeingisveryappropriateinasmuchastheSupremeConsciousnesshasbeendefinedandindicatedintheKenopanishadas,Thatwhichtheeyes
cannotsee,butbecauseofwhichtheeyessee.ItistheSeerintheeyes,theHearerintheears,theSpeaker,theFeelerandtheThinker.AndsincethisPrincipleofConsciousnessisOne
everywhere,asexpressedthroughtheequipments,ItisindeedtheOneSeerinallseeing,byeveryone,everywhere.TheUpanishadsays:andtheGeetaindicatesHimasOnewhohaseyes
andheadseverywhere.
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ajahsarvesvarahsiddhahsiddhihsarvaadirachyutah
vrishaakapirameyaatmaasarvayogavinissritah.
(95)AjahUnborn.Birthimpliesamodificationbirthcannotbewithoutthedeathofitspreviouscondition.SincetheEternalandtheInfinite,iseverChangelesstherecanbeinItneitherbirth
nordeath.Thatwhichisbornmustnecessarilydie:(GeetaCh.2,St.27)andso,thatwhichisunbornshouldbedeathless(Amritah).
RigVeda(1815):HewasneitherbornnorisHegoingtobeborn.
(96)SarvesvarahGodofallgodsortheSupremeControllerofall.InasenseitmeanstheAlmighty,theAllpowerful.HeistheLordofall,saysBrihadUpanishad(642).
(97)SiddhahOnewhohasachievedallthathastobeachieved,asHeHimselfistheFinalGoalforall.Orthetermcanalsomeanthemostfamous.
(98)SiddhihHewhoisavailableforrecognition(Siddha)everywhereatallpointsinHisnatureasPureConsciousness.Again,Siddhialsomeansthefruitofaction,andinthecontext
herethiswouldmean,HewhogivestheInfinitefruitofKaivalya,Moksha.Allotherkarmascanacquireforusonlyrelativejoysoftheheavens,butinrealizingtheSelftheseekergainsan
InfiniteStatefromwhichthereisnoreturn,sodescribesGeeta.
(99)SarvaadihOnewhoistheverybeginning(Aadi)ofallonewhowasinexistenceearlierthaneverythingelse.Evenbeforeeffectsarise,theCause.TheInfinitewhichwasbefore
creationandfromwhichthecreatedbeingshademergedout,asaneffect,isnaturallythePrimaryCause(MoolaKaarana).
(100)AchyutahChyutah=FallenAchyutah:Onewhohasneverfallen:theEverPureRealitywhichisneverfallenintothemisconceptionsofSamsar:thePureKnowledgeinwhich
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ignorancehasnevercometopolluteItspurity.LordHimselfsaysinBhagavata,IhavenevereverbeforefallenfrommyRealNaturetherefore,IamAchyutah.
(101)VrishaakapihThereisalotofcontroversyamongpunditsupontheexactmeaningofthisterm.ButallcontroversiesbecomemeaninglesswhenwereadBhagavansownwords,
SinceKapihasameaningtheboar,andsincevrishahasthemeaningofDharmathegreatKasyapaPrajapatisaysIamVrishaakapih.
InSanskritthetermKapihasameaning:thatwhichsavesonefromdrowning.LordintheformoftheGreatBoar,(Varaaha)inthatincarnation,hadliftedtheworldfromthewatersatthe
endofthedelugethetermvrishameansDharma.OnewhothusliftstheworlddrownedinAdharmatothesunnyfieldsofDharmaisvrishaakapih
(102)AmeyaatmaaOnewhohasHismanifestations(Aatmaa)inInfinitevarieties,almostunaccountable(Ameya),TheViraatPurushaoftheFormofAllLordoftheCosmicFormis
suggestedhere.AsallformshaverisenfromHim,existinHim,anddissolveintoHimalone,allformsareHisowndifferentforms.
(103)SarvayogavinissritahYogaisfromYujtojointoattach,Onewhoistotallyfree(vinissritah)fromallcontactsorattachments.Attachmenttoathingispossibleonlywhenthe
objectofattachmentisotherthanthesubject,IntheOneInfiniteRealitytherecannotbeanyattachmentwithanything,mainlybecausethereisnothingherethatisnottheInfiniteItself.The
InfiniteisaMassofLovethereisnoattachmentinItfor,attachmentisLovewithpossessivenessanddesireforgratification,ThisPurushais,indeed,unattached,roarsBrihadUpanishad
(6315),Lastly,theterm,SarvaYogaVinissritahcanalsomeanthatHeisbeyondthereachofthevarioussystemsofYogastaughtintheSastras.Thesesystemsaretoquietenthemind,to
endthemisapprehensionsofTruth,toannihilatetheMaayaa,WhatisthereleftoverintheseekersbosomistheSelftheGreatVishnu,
Stanza12
vasurvasumanaahsatyahsamaatmaasammitahsamah
amoghahpundareekaakshovrishakarmaavrishaakritih.
(104)VasuhTheOnewhoistheverysupportofallelements,andtheOnewhoHimselfistheveryEssenceoftheelements,Thisissomethinglikethedreammadeupofourownmindand
theverysamedreamworldplaysitselfout,allthetimesustainedintheverysamemind.Similarly,theSelfindwellsallandalldwellintheSelf.IntheGeetawearetoldbytheLord,Iam
amongtheVasusthePaavakah(Geeta.Ch.10,St.23).Therefore,theSelfexistslikeairallowingeverythingtoremaininitandsustainingeverythingbyit.
(105)VasumanaahOnewhohasamindwhichisSupremelyPuremeaningamindthathasnoneofthesinsofpassionsandpainsnoneofthestormsofdesiresandjealousiesnoneofthe
quakesoflikesanddislikes.
(106)SatyahHeistheReal.ThetermSatyamusedinphilosophyhasaspecialconnotation.ThatwhichremainsthesameinallthethreeperiodsoftimeiscalledSatyam.Thatwhich
seeminglyexists,butwhichneverwasnorshalleverbe,isconsideredasafalsedelusion,Asatya.Hewhoremainsthesame,beforethecreation,duringtheexistenceandevenafterthe
dissolution,istheInfiniteTruth,Satyah.TheTaittireeyaUpanishadthundersthattheEternalTruthisTruth,Knowledge,Bliss:Satyam,Jnaanam,AnantamBrahmaTaittireeya
Upanishad:21.
WemayherementionacoupleofothermeaningsthataregenerallygiventothistermThebestamonggoodpeopleisSatyam.Again,thewordSatyamismadeupofthreesoundsSattiyam
and,herein,accordingtotheUpanishaditself,Satmeanspraana,timeansfood,Yammeanssuntherefore,SatyamistheLawwhichordersthefoodtosustainthepraanawhenbothare
blessedbythesourcesofallgrossenergiesinthecosmos,theSun.
(107)SamaatmaaHewboisequallyinall.InKathopanishadwereadthedeclarationofLordDeathtoNachiketashowthesameTruthhascometoexpressitselfdifferentlyfromformto
form.TovisualizetheParamesvarawhorevelsequallyillall,amongtheperishablesandimperishables,istheVisionDivine.KauseshikaUpanishad(39)says,Oneshouldunderstandthat
theSelfisthesameinall.IntheGeetaalsoisthedeclarationIamtheSeerinallthefieldsofexperienceseverywhereGeetaCh.13,St.3).
(108)SammitahThetermSammatammeansacceptable.TheOne.Truth,whichhasbeenprovedandacceptedbytheRishisIntheUpanishadsthroughsubtlelogicandphilosophical
reasoning,iscalledSammatah.Thisisthemostdirectandveryappealingmeaning.ButtherearesomewhowouldinterpretthisportionoftheThousandNamesofLordVishnubycombining
Samaatmaa(107)andSammitah(108)toformtogetherasingleName,whereinthecompoundwordwouldreadSamaatmaasammitah.HerethetermAsammitahthenwouldcometomean
Onewhoisincomparable,Inimitable(Atulya)whohasnonetoequalHim.
(109)SamahEqualthesame.Truthremainsthesame.OneInfiniteRealityplaysthegameofplurality.AshasbeensaidintheKathopanishad,TheOnePrincipleofFirehavingenteredthis
worldburnsitselfoutdifferentlyaccordingtotheequipmentsuponwhichitismanifested,sotheOneTruthmanifestsasthemanyJeevas.HenceHeiscalledtheSamah.Alsoitcanmeanas
Onewhoiseverunited,with(Sa)Lakshmi(Maa).
(110)AmoghahMoghahmeansuselessfellow(Nishphalah),adisappointingpower.Amoghaistheoppositeofit:EverUseful,EvertheFulfillerofallthewishesanddemandsof
Hisdevotees.ChandogyaUpanishad(815)declares:TruthfulisHiswish,andTruthisHisresolve.
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(111)PundareekaakshahOnewhocanbecontactedandfullyexperiencedintheHeartSpace(Pundareekam).IntheNarayanaUpanishad(10)wefindthesametermemployed:Inthe
coreofthebody,intheHeartSpace,dwellstheSupreme.IntheHeart,themeditatorcanexperiencetheRealitymorereadilyandveryclearly,andsotheAllPervadingRealityisdescribed
asdwellingintheHeartcave.
(112)VrishakarmaaVrishameansDharma.Onewhoseeveryactivityisrighteousandwhoactsonlytoestablishrighteousness.ForthesakeofestablishingDharma,Iamborninevery
age,saysLord(GeetaCh.4,St.8).
(113)VrishaakritihOnewhoisoftheform(Aakriti)ofDharma(Vrisha).ItisnotonlythatHisactionsarerighteousbutHeisHimselfRighteousness.ItcanalsomeanasOnewhotakes
differentformsduringHisDivineIncarnationsallformaintainingtheRuleofDharmaintheworld.
Stanza13
Rudrobahusiraababhrurvisvayonissuchisravaah
amritahsaasvatahsthaanurvaraarohomahaatapaah.
(114)RudrahOnewhomakesallpeopleweep,Atthetimeofdeathorduringthetotaldissolution,theOnewhomakesallweepisRudrah.Fromadevoteesstandpointthesametermis
interpretedastheOnewholiquidatedallsorrowsisRudrah.BhagavandeclaresHimselftobeAmongtheRudras,IamSankara(GeetaCh.10,St.23).AccordingtotheVedicterminology
thereare11RudrasthiseleventhRudraiscalledasSankara:Samkarotiiti=SankarahOnewhoblessesallwithAuspiciousness(Sam).
(115)BahusiraahOnewhohasmanyheads.ThePurushasooktamoftheRigVedadescribestheCosmicFormoftheLordwithanarration,ThePurushaofthousandheads,thousandeyes
andthousandfeet.InGeetaasimilardescriptionoftheUniversalFormoftheLordisfoundinChapterXI.AgainintheGeetaChapterXIIIwhentheLordwasdescribingtheInfinite
Goaltobeknown(Jneyam),HedescribesItasEverywherelegs,everywherehands,everywhereeyes,everywhereHisface.
Thus,HewhosepersonalmanifestationsconstitutetheuniverseisknownasOnewhohasmanyheads.
(116)BabhruhOnewhorulesovertheworlds.LikeaKingAtmabodhamgivesthisanalogy.Heinwhosepresencealltheinstrumentsofperception,feelingandknowingcontinuetheir
coordinatedactivityistheSelf,theAtman,whoisGreatLordVishnu.
(117)VisvayonihOnewhoistheTotalCausefromwhichalonetheentireworldofexperiences(visvam)hasemergedout.Thewomb(yoni)fromwhichthoughtsandactionshadrisenis
calledVisvayonih.
(118)SuchisravaahOnewhohasbeautifulandefficientears(Sravas):EverywhereareHisears(GeetaCh.13,St.13)meaningtherebyHeistheHearerinallears.ThetermSravasnot
onlymeansears,butitalsomeansnamessoSuchisravascanmeanOnewhohasDivineandSacrednames.Thus,thedevoteecaninvokeHimwiththousandsofHisnameswhenHecan
readilylisteninandrightlyunderstandtheexactpurityandtherealdepthofdevotioninthedevotee.AlsothetermcanbeusedtoindicatetheOnewhosenamesareworthyofbeingheard
byseekers.
(119)AmritahOnewhoisImmortalandImmutable.Mritam=dead.TheInfiniteisAjarah,AmarahandAvyayah.ItcanalsomeanasOnewhoisofthenatureofNectar(Amritam)asure
cureforthosewhoaresufferingfrommaladyofignorance.AmritahalsomeansMokshaandthusitisindicated,HeistheeverliberatedthePureStateofBeing.
(120)SaasvatasthaanuhOnewhoisbothpermanent(Saasvatah)andirremovable(Sthaanuh).HeistheOnewhoremainsChangeless,becauseImmortalwhoremainsthesameinall
periodsoftime,becausepermanent(Saasvatah)andwhoremainschangelessinHisnatureorConsciousness(Sthaanuh).Thisisasingleterm(Saasvatasthaanuh)and,therefore,wemust
addthemeaningstogetherPermanentandChangelessPermanentlyChangelessFactorinlireisVishnu.
(121)VararohahHewhoisthemostGlorious(Vara)Destination(Aaroha).TheSeatoftheSelfisthemostGloriousbecausetheimperfectionsoftheworldofmatter(Prakriti)arenot
thereintheSpirit(Purusha).LiberationfromthethraldomofmatteristhearrivaloftheInfinitudeoftheSelf.Heneverreturns,thunderstheChandogyaUpanishad(8151)threetimesin
oneandthesamebreath,assuringusthatonewhohasreachedtheSeatofVishnu,beyondthefrontiersoftheintellect,thereisforhimnomoreanyreturneverintotheegocentriclifeof
tensionsofsorrows.
(122)MahaatapaahOneofgreatTapas.ThetermtapasinSanskrithasthreemeanings:Knowledge(Jnaana),Prosperity(Aisvarya)andalsoMight(Prataapa).Itisinthepresenceof
Consciousnessthatwecometoknowallourexperiences.ConsciousofathingoranideaistheKnowledgeofthethingortheidea.ThataboutwhichIamnotconsciousof,Ihavereally
noknowledgeofit.Allknowledges,ofallbosoms,inalllivingcreatures,everywhere,atalltimes,cannotbewithouttheplayofConsciousnessupontherespectiveobjectsofknowledge,and
hencethisConsciousnessisindicatedintheUpanishadsasPureKnowledge,inthelightofwhichaloneallknowledgesarepossible.Allachievementsandprosperity(Aisvarya),allmightand
powerofthelivingcreaturescanexpressthemselvesthroughthemonlywhentheyarealive.ThisgreattruthisMahaVishnu.WhoseTapasisofthenatureofKnowledge(Mundaka
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Upanishad.119).
Stanza14
sarvagahsarvavidbhaanuhvishvaksenajanaardanah
vedavedavidavyangovedaangavedavitkavih.
(123)SarvagahHewhohasgoneeverywhere,meaningOnewhopervadeseverything.Thecausepervadesitseffect:goldinallornamentsoceaninallwavescottoninallcloth.The
InfiniteConsciousnessItselfexpressesasbothworldofmatter(Kshetra)andtheKnowerofthefield(Kshetrajna).Vishnu,theInfiniteisbeyondthesetwo(UttamahPurushah)inwhom
thereisnoexpressionofmatterand,therefore,noKnowerhood.HeistheAllPervadingSelf,MahaVishnu.
(124)SarvavidbhaanuhOnewhoisAllKnowing(Sarvavit)andEffulgent(Bhaanuh).TheLightofConsciousnessistheLightthatilluminesalllightsanditisagainConsciousness
thatilluminesevendarknessGeetaCh.13,St.17.IntheMundakaUpanishad(4.10)alsoweread:ByitsLightaloneitilluminesallotherexperiences.SarvavitBhaanuhisoneterm:
meaningthatallKnowingEffulgentConsciousness.
(125)VishvaksenahHe,whilefacingwhom,eventhemightyarmyofthegodsretreatandscatteraway,iscalledasVishvaksenah.HeistheAlmightyandAllPowerful,andnoarmycan
standagainstHim.
(126)JanaardanahThetermArdayatiisaverbmeaningbothgivingsorroworgivingjoy.Thus,Onewhogivessorrowanddisastertothevicious,andwhoblesseswithjoyandpeace
tothegoodpeopleiscalledJanaardanah.
(127)VedahThetermVedacomesfromtherootvid:toknow.SinceVedagivesknowledge,theLordistermedasVedah,inthesense,thatHeistheOnewhogivestheKnowledgeofthe
Reality,becauseHeistheveryReality.InMahabharata,Vyasasays:KrishnaaloneisAllvedas,Allsciences,AlltechniquesandAlldedicatedActions.IntheBhagavadGeeta(Ch.10,
St.2)Lordsays:Outofmerecompassionforthem,I,abidingintheirSelf,destroythedarknessbornofignorance,bytheluminouslampofwisdom.
(128)VedavitOnewhoknowstheveda.TheLordaloneistheOneExperiencewithoutwhichtheVedascannotbefullyrealized.Thesurestandthemostexhaustivecommentaryofthe
Vedasistobefoundonlyinastilledmind,whichisincommunionwithVishnu,theSupremeReality.Geeta(Ch.15,St.15)says,IamtheauthoroftheVedanta,aswellastheKnowerof
theVedas.
(129)AvyangahHewhohasnoimperfections(Vyanga)anywhereinhimTheAllPerfect.ThetermVyangaalsomeansperson,andsoAvyangameansOnewhocannotbeknownby
anyoneinanypersonalform.GeetaplainlysaysThisgreatRealityisImperceptible,Unthinkable,withoutanymodifications.Geeta.Ch.2,St.25
(130)VedaangahOnewhoseverylimbsarethevedas.InKenopanishadintheclosingstanzas,theteacherinsiststhatallknowledgesareItslimbs.
(131)VedavitOnewhocontemplatesupontheVedaisVedavit:(VedamVichaarayati=Vedavit).Merewordmeaningcannotgiveusthetrueconceptofthesubtlethemediscussedinthe
Vedas.Continuousreflectionupontheirdeclarationsalonecanreachustothepeaksoftheirimports.IntheGeeta,BhagavanHimselfdeclaresthatHeisnotonlytheveryRevealerofVedas
butHeisatoncetheKnoweroftheVedaGeetaCh.15,St.15.
ItisabsolutelynecessarythatthestudentoftheVedasshouldtrytounderstandthemeaningoftheirdeclaration.Torepeatthemantrasparrotlikeisnotofanyconsequence:Hewhohas
studiedtheVedasbuthasnotunderstoodthemeaning,butcarriesaload,astheroadrestontheroadside.ThusHewhoconstantlyreflectsupontheVeda,andnaturallylivesuptoit,isthe
GreatLord.
(132)KavihThetermKaviintheVedasmeanstheSeer.OnewhoexperiencessomethingmorethantheordinaryiscalledaKavi.IntheIsavasyopanishad(8)weread:TheSeer,the
Intelligent....IntheBrihadaranyakaUpanishad(5723)weread:ThereisnoSeerexceptHim.
IntheGloryoftheLord,Heconfesses,intheGeeta,amongthePoets,IamUsanas,SukraAachaarya.
Stanza15
lokaadhyakshahsuraadhyakshodharmaadhyakshahkritaakritah
chaturaatmaachaturvyoohaschaturdamshtraschaturbhujah.
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(133)LokaadhyakshahOnewhopresidesoverallfieldsofexperiencesalllokas.Presidentisonewhoisresponsiblefortheconductoftheassemblyheguidesthediscussionina
disciplinedmanner,andultimatelyattheendofitall,hedissolvesthemeeting.Allthroughthediscussionsheneverinterfereswiththefreedomofspeechandactionofthemembers,iftheyact
withintheagendaoftheday.Similarly,theLordpresidesoverallthefieldsofactivities,neverinterferingwiththefreedomoftheindividualstoact.TheSupremePurushainthisbodyisalso
calledthespectator,thepermitter,thesupporter,theenjoyer,thegreatLord,andtheSupremeSelf.FromthePuranicstandpointtheLordinHisVaamanamanifestationwasinstalledasthe
kingofthethreeworldsand,therefore,thisname,saythePauraanikas.
(134)SuraadhyakshahThePresidentoftheHeavenstowhomtheDevasrunforprotectionwhentheyarethreatenedbytheirconstantenemiestheDaityasandtheAsuras.Wheninthe
Heavenofourbosom,thethoughtangelsarethreatenedbythenegativetendenciesandcriminalpurposes,Hetowhomthegoodinussurrendertotallyforsureprotectionandsafetyis
Vishnu,thePresidentwithinthebosom.
(135)DharmaadhyakshahPresidingovertheactivitiesofthelivingorganisms,Consciousnessrevels,illuminingboththegoodandtheeviltherein.TheOneSacredfactorthatconstantly
thusilluminesallthenatureandfunctions(Dharma)ofthebody,mindandintellectistheDharmaadhyakshah,LordVishnu.
(136)KritaakritahKritam=thatwhichisdone=thatwhichismanifestedorcreatedAkritam,therefore,isthatwhichhasnotmanifestedorbecome.Theformer(Kritam)indicatesallthe
effectsmanifestedoutoftheCreatorsactivities,andthelatter(Akritam)isthecausefromwhichnomanifestationhasyetemergeditisstillunmanifest.TheSelf,theAtman,isthePost
intheghostinthepostexampleuponwhichthecauseandtheeffect,theunmanifestandthemanifest,liketheghostapparentlycometoplay(Kritam=Vyaktam,AKritam=A
Vyaktam).
(137)ChaturaatmaaTheSelfisdescribedasfourfoldwhenweconsidertheAtmanastheGlory(Vibhooti)oftheSelf.Thus,theEssentialfactors,withwhichalonetheendlessplayof
creation,sustenanceanddestructioncancontinue,arethegloriesoftheSelf(AatmaVibhooti).InVishnuPurana,fourdistinctvibhootiesoftheLordwhenHefunctionsasthecreator,
sustaineranddestroyerarefoundenumerated.FromthestandpointofaVedanticstudent,sinceintheNondualRealitytherecannotbeanythingotherthanItself,alltheplaysofthegross,
thesubtleandcausalbodies,inthemicrocosmandinthemacrocosm,aretheglories(vibhooties)oftheOneSelf.IntheAbsolute,intheEternal,allthesearetranscendedthesethewater,
dreamer,deepsleeper,theTureeyaareallItsGlories.ThePossessoroftheseGloriesistheOnethattranscendsevenTureeyaHeiscalledastheTureeyaateetah.
(138)ChaturvyoohahOnewhomanifestsintothefourmightypowers(Vyooha).TheTruth,thatplaysthusHimselfinthesefourlevelshavingapparentlycreatedtheworldofexperiences,
isVishnu,theAllPervading.AccordingtotheVaishnavaliterature,forthepurposeofcreation,MahaVishnuHimselfbecamefourmightypowers(Vyooha)andtheywerecalledVaasudeva,
Samkarshana,PradyumnaandAniruddha.OnewhohasHimselfthesefourmightypowers,necessaryfortheconductofplurality,istheGreatSelf,MahaVishnu.
(139)ChaturDamshtrahThecanineteethfullydevelopedintheupperandthelowerrows,asinthecaseofcarnivorousanimals,arecalledinSanskritasDamshtraa.Thisisreminiscentof
thePowerfulDamshtraaoftheLordwhenHetooktheformofNaraSimhatoprotectPrahlaada.
AlsointhePuranaswefindthattheGreatwhiteElephantofIndra,Airaavata,hasfourtusksHewhosegloryisthefourtuskedAiraavataisMahaVishnu.Tothestudentofthe
Upanishad,itisindeedveryclearthatthesefourtusksorteetharenothingotherthanthefourpaadaswhichMandukyathundersChatushpaada.ThemanifestationoftheMightand
GloryoftheSupremearetheplayofthewaking,dreamanddeepsleepconditions.Withreferencetothesethree,transcendingthemall,isthefourthplaneofconsciousnesstheSpringboard
forallthesethree.He,whoseGloryareallthesefourgrinding,crushing,fearfulexperiencesofduality,istheOneNondualSelf,theGreatMahaVishnu.
(140)ChaturbhujahOnewhohasfourhands.ItisfamousthatMahaVishnuhasfourhandsandtheycarrytheConch,theDiscus,theMace,andtheLotus.AccordingtothePuranas,
thesefourareusedbytheLordinmaintainingDharmaamongmankind.TheConchcallsmantotherighteouspaththatdirectlyleadstoPeaceandPerfection,theDivineVishnupada.Very
manyofusintheenchantmentoftheimmediatesensejoysrefusetolistentothesmallinnervoiceofconscience,thesoundofthePaanchajanyaconch,andsoHewieldstheMaceandwe
cometosuffersmallcalamitiesandtragicjerksinoursmoothexistencecommunal,socialornational.IfstilltheindividualisnotlisteningtothecalloftheConch,thewheeloftime,Chakra
annihilatestheentire.ThecallandthepunishmentareallonlytotakemantowardshisUltimateGoal,representedbytheLotusinHishand.
SubjectivelyVishnuistheSelfwithin,whomanifestsasthefourarmedsubtlebodytoserveastheEesaofthegrossphysicalstructure,inallitsactionsandprotectitwithexistence.The
Subtlebodyastheinnerequipment(AntahKarana)functionsasfourmightypowersmind,intellect,chitandego.ChitistheLotus,intellectistheConch,egoistheMace,andmindis
theDiscus.AllthesefourarewieldedbytheOneInfiniteBluebodiedNarayana,clothedinHisyellowgarb,manifestingtomaintainandsustaintheworldofgoodandevil.SincetheSelf
functionsthusinafourfoldpattern,Vishnuhastheappellation,thefourarmedLord.
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bhraajishnurbhojanambhoktaasahishnurjagadaadijah
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anaghovijayojetaavisvayonihpunarvasuh.
(141)BhraajishnuhSelfEffulgentConsciousnessillumineseverythinganditisnotborrowingItsLightfromanyothersource.ItistheLightoflightsthatilluminesevendarkness
(GeetaCh.13,St.18).AndtheUpanishadisequallyvehementanddeclares:Therethesunhasnolightnorthestarsnortheselightningshowlittlethencanthisfire!ByitsLightaloneall
theseareillumined.
(142)BhojanamTheimmediatemeaningofthetermisfood,viz.eatables.Inphilosophyithasawiderimplicationandthetermfoodcannotestheentirefieldofobjectsexperiencedor
enjoyedbythesenseorgans.Theworldofobjectsprojectedbythesenseorgans,theinnerpsychologicalplayandthisworldofmatterconstitutingthefieldofplurality,alltogetheris
comprehendedbythetermMaayaa.ThuscathodoxcommentatorsreducethistermBhojanamtothecontentsandfunctionsofMaayaa.TaittireeyaUpanishad(27)says:Heisindeedthe
Essence(Rasa).
(143)BhoktaaTheExperiencerNotonlytheworldofobjectsisessentiallynothingbuttheSpirit,LordVishnu,buteventheveryinstrumentsofexperiencesandtheirultimatejoysand
sorrows,areallilluminedforusbytheLordofLakshmi.ThePureSelf,expressingthroughthegross,thesubtleandthecausalbodies,becomesthewaker,dreameranddeepsleeper,
experiencingallhappenings,goodandbad,astheindividualityinthatlivingperson.Consciousness,Purusha,identifyingwithandfunctioningthroughmatter(Prakriti),comestoexperience
theendlessmodificationsthatarebornoutofPrakriti.TheSelfinItsInfinitenatureisactionlessandyetinMaayaaseemstofunctionandbecomestheEnjoyerorSuffereroftheactionsof
matter.
(144)SahishnuhOnewhoiscapableofpatientlysuffering,inhisperfectdetachment,allthatishappeningaround,isasahishnuh.WhateverhappenstothereflectionsoftheSun,theSunin
thecosmosisunaffectedbythem,andwithreferencetohisreflectionswecancallhimaSahishnuh,theSunisamerewitnessofhisownendlessreflections.
ThetermhasalsogottwomoremeaningsinSanskritasForgiverorConqueror.Vishnuisonewhoforgivesusreadilyallourtrespasses,andconquersforusalltheinimicalforcesinour
innerpersonality.
(145)JagadaadijahOnewhohadborn(Jah)intheverybeginning(aadi)oftheworld(jagat)iscalledJagadaadijah.Atthetimeofdissolution(Pralaya)whentheentiregrossandsubtle
bodiesgotolieabsorbedintheTotalCausalbody,theworld,inPralaya,liesmergedinEesvara.Beforethegrossworldofpluralityemergesoutthereshouldbeaconditionofsubtle
manifestationofitintheformofthoughts.ThoughtsconstitutethemindintellectwhentheInfinitefunctionsthroughthisTotalMindintellect,ItiscalledasHiranyagarbathewombofall
objects,itisfromtheHiranyagarbastate,themanifestationofthegrossworldemergesout,whenthelordcomestoplayasaViratAatmaa.MahaVishnuistheonewhowasbornbeforethe
worldofgrossbodies,thereforeitisindicatedherethatheistheWombofallobjectsintheworld,theHiranyagarbatheverycreator.
(146)AnaghahAghammeanssin(Paapa),impurities(mala)andtherefore,AnaghahmeansOnewhohasnoimperfectionsandwhoisnotaffectedbythegoodandbadVaasanaasleftover
inthepersonalityasaresultofthewilfulactions.HeistheUncontaminated(Aliptah).TheLightofConsciousnessistheIlluminatorofthemind,andsothepeaceofvirtueortheagitationsof
thesincannotaffecttheIlluminatortheIlluminatorbeingalwaysdifferentfromtheilluminated.ChandogyaUpanishad(815)says:HeisfreefromSin.
(147)VijayahTheVictorious.OnewhorealizestheSelfcanthereafterstandapartfromthethraldomofmatter,Victoriousoverthetyranniesoftheflesh,feelingsorfacts.Thus,theSeat
ofSelfistheSeatofVictoryovermatter.ThePeaceandharmonyoftheSelfcanneverbeassailedbythenoisyhordesoftheworldofplurality.VijayaisthenamealsoofArjunaandthe
LordHimselfsays,AmongthePandavas,IamArjunaGeetaCh.10,St.37.
(148)JetaaEverSuccessful.InallundertakingsHealonewinsOnewhoneverknowsanydefeatorfailure.Upanishadsays:Truthalonewins,neverfalsehood.
(149)VisvayonihItcanbeinterpretedintwowaysas(a)HewhoistheCauseoftheuniverseor(b)HewhohastheworldasHisCause.Theformeriscleartothosewhohavesofar
followedthecommentary,andtothemthelattermaybeaveryconfusingstatement.FromthestandpointofthePuranas,itislogical.TheSelfhasmanifestedasthevariousIncarnationsfrom
timetotimebecauseoftheconditionoftheworld,andtherefore,VisvamisthecauseforHismanifestations.
(150)PunarvasuhOnewhocomestoliveagainandagaininvariousequipmentsoflivingorganismsisPunarvasuh:
Stanza17
upendrovaamanahpraamsuramoghahsuchiroorjitah
ateendrahsamgrahahsargodhritaatmaaniyamoyamah.
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(151)UpendrahTheyoungerbrotherofIndra.InHisIncarnationasVaamana,HewasborntoAditi,whowasthemotherofIndra,andhence,theLordisknownastheYoungerbrother
ofIndra.InSanskrittheprefixupadenotesAboveinthesenseofsuperiortotherefore,UpendramayalsomeanOnewhoissuperiortoIndra,thekingofgods.Suchanexplanation
wefindintheHarivamsa(7647).
Indra,thekingofthesenseorgans,isthemindandtheConsciousness,whichistheSelf,istheOnefactorthatdynamisesthemind.Sincelifeisthatwhichcontrolseventhemind,certainlyIt
issuperiortothemindandthisSelfistheMahaVishnu.
(152)VaamanahOfthetengreatincarnations,thefifthoneisVaamanaandtheverynameindicatesOnewhohasasmallbody.Itwasintheformofachild(vatuh=Achildstudentina
gurukula)thatVaamanaapproachedthedivinelyrighteousEmperorMahaabalitobegofhimalittleland,ofthelengthofhistinythreestepsandtheLordmeasuredinHisthreestepsallthe
threeworldsandthusconqueredMahaabali.Hechecked(Vamayati)therisingprideofpossessioninBali,henceHe,inthatincarnationasaVatu,iscalledVaamana.
ThetermVaamanaalsomeansworshipful:Him,theDwarf,sittinginthemiddleoftheheart,allgodsadore,sowereadintheKathopanishad(53).However,heretheemphasisshouldbe
uponthemeaningshortstaturedbecauseofthecontrastitmakeswiththefollowingname.
(153)PraamsuhOnewhosebodyisvastiscalledPraamsuh.Vaamana,whenHegotthepromisefromtherighteousKing,andwhenHestartedmeasuring,theLordtookHisCosmicForm,
andwitheachstepmeasuredtheearth,theinterspace,andtheheaven.InHarivamsa(262263)thereisabeautifuldescriptionofthelittleVaamanagrowingintoHisTotalForm.Therateof
HisexpansionisdescribedwithreferencetotwofixedfactorstheSunandtheMoon.WhenHetooktheform,theSunandtheMoonwereHiseyesasHemeasuredtheearth,theycameto
HisbosomasHewasmeasuringthespace,theSunwasatHisnavelandasHeliftedHisfeettomeasuretheHeaven,theSunandtheMoonwerejustbelowHisknees.
(154)AmoghahOnewhoseactivitiesareeverafulfilmentofsomegreatpurpose.Eveninsignificantactions,which,ordinarily,peoplewouldthinkareemptyandpurposeless,arenever
reallyso,whentheyspringfromHim.EvenwhenHepunishes,itisonlyforinauguratingagreaterevolutionaryblessing.
(155)SuchihOnewhoisspotlesslyclean,andtherefore,EverPure.Impuritiesinasubstancearethingsotherthanitselfwhendustisonthecloth,theclothisimpure,unclean.Sincethe
Self,theAatman,istheNonDualReality,havingnothingotherthanItselfinIt,EverpurealonemustItalwaysbe.AndSuchihisOnewhogivesthispuritytothosewhocontemplateupon
Himconstantly.
(156)OorjitahOnewhohasinfinitestrengthandvitality.Wherever,intheorganism,wemeetwithanystrengthandvitalitytheyareallthestrengthandvitalityoftheSelf.TheInfinite
VishnuistheOneAllPervadingSelf,andtherefore,Heistheveryspringheadforallstrength.
(157)AteendrahOnewhoisbeyondIndrainknowledge,gloryandstrength.SinceIndrarepresentsthemindintellectequipment,Aatman,theSelfisdenotedhereasthatwhich
transcendsthemind.
(158)SamgrahahOnewhoholdstheentireworldofbeingsandthingstogetherinanindissolubleembraceuntoHimself.Justasthehubofawheelholdstherimuntoitselfbyitsendless
spokes,sotootheAatman,theSelfwithin,lendsItsvitalitytoeverycellinthebodyandtoeverythoughtintheinnerequipments.
InnonecananythinghappenwhichisnotagloryborrowedfromHim.And,theSelf,beingthesameeverywhere,inallexistence,inboththemovablesandimmovables,grossandsubtlein
themanifestaswellasintheunmanifestHecertainlyistheOnewhoholdstheworldofphenomenauntoHimselfinavastembraceofLoveandOneness.
(159)SargahOnewhohascreatedoutofHimselfthewholeworld.ItthereforemustalsoconnoteOne,whohasthewholecreatedworldasHisownform,sincethecreationisHisown
manifestationastheSubtleandtheGross.
(160)DhritaatmaaOnewhosupportsHimselfbyHimself.InthepreviousepithetSamgrahah,HewasshownastheCohesionofLoveintheworldofmatterandenergy,andinSargah,
He,astheOnematerialandefficientcauseofcreation,wasshownasalsotheverysupporterofthemanifestedworld.ButwhosupportsHim?HeisDhritaatmaaHeisestablishedin
Himself.
(161)NiyamahTheAppointingAuthority:ItisHe,whoordersallthemightyforcesofnatureandprescribesforeachtheLawsoftheirconduct,thewaysoftheirbehaviourandthemethods
oftheirfunctions.TheSun,Moon,Air,Waters,DikPaalakas,Deathetc.areallappointedandorderedbytheLord.
(162)YamahOnewhoisthemightyPowerthatadministersalltheforcesofNatureunderHisLaw.EverythinginnaturestrictlyobeyseverallHisLaws.
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vedyovaidyahsadaayogeeeerahaamaadhavomadhuh
atiindriyomahaamaayomahotsaahomahaabalah.
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(163)VedyahThatwhichistobeknowninthelanguageoftheGeeta,itisJneyam.Thatfinalknowledge,knowingwhicheverythingbecomesknown.Kasminnubhagavovijnaate
sarvamidamvijnaatambhavatiiti(Mundaka.13).
AllsciencesareinvestigationsintoTruthAfterobservingthenatureandbehaviourofthingsandbeingswhentheinvestigatormovesaheadseekingtheONEHarmoniousChordofReality
thatholdsallphenomenainitsinescapableloveweb,thescientistofTruthcomestorejectfirstthegross,andsoonthereafterthesubtlerealms,andultimatelyeventhecausalfactors,andthus
comestoapprehendthisharmony,whichheisseekingastheverysubjectivecoreofhisownSelf.ThisfinalGoaltoberealized,havingknownwhicheverythingelsebecomesknown,the
OneConsummateKnowledgetobegained(Vedyah),istheSelf,theGreatVishnu.
(164)VaidyahTheOneSupremeDoctorwhoalonecanministertotheworldsufferingfromegoandegocentricmisconceptions.Onewhoisamasterofallknowledge(Vidyaa)isalso
termedasVaidvah
(165)SadaaYogeeTotheconfusedandthedeludedtodetachthemselvesfromthefalsevesturesofmatterandtoseektheiridentitywiththeETERNALSelfiscalledYoga.Allattemptsin
attaininganatonementwiththeSelfiscalledYoga.TheGoal,theSelf,therefore,inthelanguageoftheseekermustbeSadaayogaeverinyoga.
(166)VeerahaaHewhodestroysthemightyheroes.Thepowerfulmenofstrengthandvalourwhentheygrowintheiraudacitytobecometyrants,theLordmanifeststodestroysuch
RaakshasasandthusprotectstheDharmaandtheGood.
(167)MaadhavahEarlierthistermwasused(72)whereweinterpretedthetermastheLordofLakshmi.MaameansnotonlyLakshmi,butsheisalsoVidyaa(Knowledge).TheLord
(Dhava)ofallKnowledge(Maa)isMaadhava.
HewhohelpsintrospectionandmeditationintheseekerisMaadhava.Tobecomeconsciousoftheexistenceofathingiscalledtheknowledgeofthething,TheAatman,theSelfis
Existence(Sat)andConsciousness(Sphurana)and,therefore,LordVishnu,theSelfisthesourceofallknowledgeandassuchtheMasterofallVidyaas:(Maadhava),HarivamsasaysO
Hari,YouaretheLord(Dhava)ofKnowledge(Maa),andhenceYouarecalledasMaadhava,theMasterofMaa.
(168)MadhuhThetermMadhuhfamiliarlystandsforhoney.Itisalsoatermtoindicatenectar.OnewhogeneratesNectarineBlissintheheartsofHisdevoteesiscalledMadhuh.The
springtimeinIndiaiscalledasMadhumaasasincespringistheseasonofflowersfullofhoneyforthebees,andjoyforman.ThemonthcalledMadhu(MarchApril)istheChaitramonth
whichisconsideredspeciallyauspiciousforprayers,andmeditation.OnewhoisofthenatureoftheMaadhavamaasa,themonthofMaadhava(AprilMay)canalsobethesuggestioninthis
term.Vaisaakha(AprilMay)isconsideredasthemostauspicioustimeoftheyearfortheworshipofVishnubyallVaishnavites.
(169)AteendriyahOnewhoisbeyondthesenseorgansnotonlyinthesense,thatthesenseorganscannotperceiveHimastheirobjectbutalsointhesensethatHeisotherthanthesense
organsandtheirfunctions.Lendingtothem,alltheirveryvitality,isHismerepresence!Heistheverysubjectintheperceiver,and,therefore,theinstrumentsofperceptions,emotions,and
thoughtscannotexperienceHim:thisSourceofAlllifeisMahaVishnu.Kathopanishad(315)says:Heissoundless,untouched,formless,immutable,sowithouttaste,eternal,smellless.
(170)MahaamaayahOnewhoistheSupremeMasterofallMaayaa.HeistheverySubstratumuponwhichallthepluralityspringupandplaytheirinfiniteenchantments,constantly
baskingintheLightoftheSupremeConsciousness.Aatman,theSelf,isuntouchedbytheplayofMaayaa,andyettheMaayaaplayissustainedonlybytheexuberantwarmthofHisDivine
presence.TheSunistheMasterofallclouds,inasmuchas,initspresence,borrowingitsheat,waterbyitsownnaturegetsevaporated,andthewater,vapouragain,becauseofitsownnature
ofalesserdensitythantheatmosphericair,risestothehigheraltitudesandgathersthereasclouds.Itis,again,thenatureoftheatmospherethatathigheraltitudesitiscoolerandthewater
vapoursocooledbecomeswateragain,andduetothehigherdensityofwateritdescendsasrain.InthisexampletheSuncanbecalledastheCreatorofallcloudsandtheCauseforthe
rams,andconsequentlythesunisalsotheMasteroftheSeasons.Andyet,theSunisuncontaminatedbyallthesephenomenathatarehappeninginitspresence.
InthesamefashiontheInfiniteReality,Vishnu,isindicatedhereastheGreatMagician,whohasthemagicofMaayaaatHiscommand.KrishnaHimselfconfessesintheGeeta:Very
difficultindeeditistocrossoverMyMaayaa(GeetaCh.7St.14).
(171)MahotsaahahTheGreatEnthusiasttheEverDynamicAccomplisher.ThePowersofcreation,ofsustenanceandofannihilationintheirtotalityistheworldofbirthanddeaththatwe
livein.ThiswonderfulworldcannotbesustainedwithouttheendlessenthusiasmofthisMightyPower.Lookingattheocean,throughthewaves,wecometorecognisetheoceanasthe
SleeplessAgitatorsimilarly,lookingatVishnu,throughtheephimeralkaleidoscopicchangesinthepatternsoflifeavailabletousinourexperiencetoday,wecallHimastheDynamic
accomplisher(Mahotsaahah).Thetermemployedhere,theEnthusiasticAccomplisher,isindeedoneofthemostappropriatenamesforMahaVishnu.
(172)MahaabalahOnewhohasSupremeStrength.He,beingOmnipotent,istheSourceofallStrengththatweseeineachindividualorganisminlife.HisVitalityreflectedineachofus,is
ourindividualstrengthnaturallyHeistheInfinitelyStrong,Mahaabalah.
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mahaabuddhirmahaaveeryomahaasaktirmahaadyutih
anirdesyavapuhsreemaanameyaatmaamahaadridhrik.
(173)MahaabuddhihInthepreviousterm,weweretoldHeisOmnipotent.HereHeisindicatedasOmniscient.TheSupreme,functioningthroughtheintellect,istheintelligence.The
qualityandquantityoftheintelligencewilldependupontheconditionoftheintellectthroughwhichtheInfinitecomestoplay.Theintelligenceinamathematician,poetoranartist,scientist
orpoliticianallarethedifferentplaypatternsofenergiesinvokedfromtheoneSupremeIntelligence,andtherefore,Mahavishnu,theSelf,iscalledhereasMahaabuddhih,theReservoirofall
Intelligence.
(174)MahaaveeryahOnewhoistheSupremeEssence.VeeryaistheEssencebehindallthecreativeurges.SincetheDivineistheverysource,fromwhichalonethedynamismfor
creationcanmanifest,theSupremeDivinityistermedhereastheMahaaveerya.
(175)MahaasaktihAllPowerful.Powerheremeansefficiency.Hewhosemanifestationsarethepowerofaction,thepowerofdesireandthepowerofknowledgesakteesmust
necessarilybethemostpowerful,inasmuchasaplayofthesethreepowersisthetotalplayoftheworld.
(176)MahaadyutihOfSplendorousLight.DyutimeansGlow,Sobhaa.ThePureConsciousnessistheilluminatorofall,includingallothermaterialsourcesoflightintheworldSun,
Moon,stars,fireetc.butthisisnotallHeisalsotheOne,whoisHimselfSelfEffulgent.ThisisMahavishnutheSupremeSelf.IntheMundakopanishad(49)Lordisdescribedasthe
Lightoflights.Brihadaaranyakopanishad(639)declares:HeisSelfeffulgent.
(177)AnirdesyavapuhOnewhoseformisindefinable,indescribable,inexplicable(Anirdesyam).Ordinarythingscanbedefined,describedorexplainedbecausetheycomewithinour
experience.Ourobjectiveexperiencescanbesatisfactorilyexpressedinwords.VishnuisthatTruthwhichistheSubjectiveEssenceinallofusHeisthatKnowledge,inthelightofwhich,
allotherknowledgesarerenderedpossible.Assuchnosourcesofknowledge(PramaanassuchasDirectperception,Inferenceetc.)canbeemployedsuccessfullyinexploringtherealmof
theSelf.SubjectiveexperiencesofBe,theMahaVishnu,ispossiblebutItcanneverbecomeanideatoexpress,norcanItbecomeanemotiontofeel,norcanIteverbecomeanobject
tobedescribed.
(178)SreemaanSreemeansGlory(Aisvarya).VishnuispermanentlyweddedtoMotherGloryHe,whoisconstantlycourtedbyallglories,isSreemaan,LordVishnu.
(179)AmeyaatmaaHewhoseEssence(Aatmaa)isinestimableandimmeasurable(Ameya).AsAatman(Kshetrajna)He,theOne,expressesHimselfeverywhereineveryequipment
(Kshetra),astheknowerineachfield.Sincetheseequipmentsareinfiniteinnumber,astheindividuality(jeeva)ineachoneofthecreatedbeings,HisownGloryexpressesinendless
manifestations.
(180)MahaadridhrikOnewhosupportsthegreatMountain.InthePuranas,wefindtwoinstances,whereintheLordhasbeendescribedastheuplifteroforashavingliftedandsupported
themountains.WhilechurningthemilkyoceanwiththeMandaramountainwearetoldthatthechurningsticksunkintothebottomandtheLordhadtomanifestintheformoftheGreat
Tortoise(Koorma)andsupportit,whiletheGodsandDemonscontinuedthechurning,untiltheygatheredthenectar(Amritam).
Again,theSupreme,asLordKrishna,inordertoprotectthecowshadtolifttheGovardhanaMountain.BecauseofthesetwostoriesinthePuranas,Lord,theProtectorofthemindin
Saadhanaa,iscalledasMahaadridhrik.
VishnuistheDivine,thatsupportsthemindintellectoftheSaadhakawhileheischurning,throughstudy(sravana)andreflection(manana),hisownMilklikepureheartofdevotioninorder
togaintheexperienceofImmortality(Amritam).
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maheshvaasomaheebhartaasreenivaasahsataamgatih
aniruddhahsuraanandogovindogovindaampatih.
(181)MaheshvaasahOnewhowearsorwieldstheGreatBowcalledSaarnga.
(182)MaheebhartaaThehusbandofMotherEarth.TheSanskrittermforhusbandisBhartaaandthetermdenotesSupporter.InthePuraniclanguagewehavethedescriptionofhowthe
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Lord,astheGreatBoarupliftedtheearthfromthewatersofDeluge.Viewedfromtheplatformofphilosophy,justasgoldisthesupporterofallthingsmadeofgold,theInfinite
ConsciousnessistheEssencefromwhicheverythinghasrisen.HenceHeistheLord,theSupporter,theHusband(Bhartaa)ofMotherEarthandeverythingthatexistsinher.
(183)SreenivaasahThepermanentabodeofSree.MotherSreeconnotesallGloryandpower,facultiesandstrength,tobegoodandtoperformcreativeactsofrighteousness.Sheisfound
toremainneverpermanentlyinanybosom.Evensaintsandsages,inrecordedhistory,havecometocompromisetheperfectionsinthem.Theonlyplace,whereimperfectionsneverenterto
molestthesereneessence,istheseatofEternalPerfection,whichisthebosomofNarayana.HenceMahaVishnuisindicatedasSreenivaasathePermanentAbodeofLakshmi.
(184)SataamGatihForthetrulyvirtuousandforallspiritualseekers(SatPeople)HewhoisthefinalGoal.InthelanguageoftheGeetaHeistheParaagatih.Thetermgatiisusedto
denotenotonlythegoal,buttheverymovement,aswellasthedirectionandtheway.NarayanaistheveryDirection,Path,ProgressandtheGoalforhisdevotees.
(185)AniruddhahOnewhocannotbeobstructedorresistedbyanyone.Irresistibly,thewilloftheLordfunctionsintheworldofcreatedthingsandbeings.Justasintheworldofmatter,
thelawsofnatureareirresistible,theRhythmandHarmonyofTruthevermarchintheirEternalLogicofobjectlessLoveandimmaculateperfection.Timeandtidewaitfornone.Whenthe
sunrises,thelivingcreaturesabsorbenergyandnothingcanobstructthisprocess.InthepresenceoftheSelf,theworldsofmattermustgetthrilledintotheirownindependentactivities,andin
allthesewelterofeffortsandexertions,achievementsandfailures,joysandsorrows,theSelfisnotinvolvedbytheIrresistibleEnchantmentofHispresence,theGopisseektheirown
fulfilmentintheirowndances.InthePuranas,wefindBhagavanVishnutakingupinHisvariousIncarnationsdifferentmanifestedformsandinallofthemHewasvictoriousever
irresistible(Aniruddhah)isHisMight.
(186)SuraanandahTheOnewhodolesouthappiness(Aananda)evenfortheDenizensoftheHeavens(Suras).IntheUpanishadwehavethedeclaration,thattheInfinitePerfection,the
LordisoftheverynatureofAbsoluteBliss.IntheAanandavalleeofTaittireeyaUpanishadwefindthearithmeticsofBliss.TheRishiconcludesthatalljoysoftheworldandheavensmental
andsupramentalareallbutflickeringsoftheInfiniteBliss,whichistheLordMahavishnu.
(187)GovindahThewordGoinSanskrithasfourmeanings:Earth,Cows,SpeechandVedas.Astheearthisthesupporterofeverythingthatisexisting,He,whoisthesupporterof
everythingwithintheindividual,iscalledGovindaHe,whoistheProtectoroftheCowsandplayedthepartofGopaalainGokula,istheverycontrolleroftheanimalinstinctsandpassions
inthebosomofmanOne,withoutwhom,nospeechcaneveremergeoutofanythroatHebeingtheveryLifeinallCreaturessaysKenopanishadandtheHighestSpeechisthedeclaration
ofTruthintheVedas.TheLordHimselfistheveryThemeandtheAuthoroftheVedas.ThisgreatSelfisMahavishnu.
(188)GovidaamPatihOne,whoistheLordofallseersandMenofWisdom.WehavealreadyindicatedthatGomeansVedas.GovitVedavitthose,whohaverealizedtheTheme
indicatedintheVedicdeclarationastheEssentialRealityintheirOwnsubjectivebosom.TheyarecalledtheSeersorSages.TosuchMenofWisdomtheSelfaloneistheLordandthe
Master.
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mareechirdamanohamsahsuparnobhujagottamah
hiranyanaabhahsutapaahpadmanaabhahprajaapatih.
(189)MareechihThetermMareechihmeansEffulgence.ConsciousnessilluminesobjectsandthereforeintermsofworldlyknowledgetheUpanishadsdeclarethattheSupremeisthe
LightInfinite.IntheGeetawereadBhagavan,Vaasudevadeclaring:IamtheLightinalleffulgents(GeetaCh.10,St.36).
(190)DamanahOnewhorestrainsandcontrolseveryRaakshasicimpulsewithinthebosom.Intheformsofthetenincarnations,Hehadcontrolledtheirresistibletyranniesofthevicious
againstthegood.Intheformofpainandagitation,sorrowanddeath,itisHe,whoistheController,Damanah,ofallnegativetendenciesineveryonesHeart.
(191)HamsahOneofthegreatdeclarationsoftheVedasis:IamBrahman(AhamBrahmaasmi).HerethetermI,thefirstpersonsingularused,denotesthesupreme.Selffunctioning
throughtheconditionings.Thisindividualconceptiscalledjeeva.ThusI,theJeeva(Aham),oncedetachedfromtheconditionings,ISessentiallynothingotherthanHe,theLord(Sah).This
experiencethatAhamisSahistheveryGodconsciousnessandtherefore,Vishnu,theSupremeStateofRealizationisdeclaredasHamsah.
(192)SuparnahParnameanswingsSuparnameansthatwhichhasbeautifulwingsbird.Apairofwhitewingedbirdsextremelyfriendlysitononeandthesametreeonecatsthefruits,
theothereatsnotandgazeson.
ThustraditionallyintheUpanishads,theSuparnassuggesttheJeevaatmaaandtheParamaatmaasittingonthesametree(body):one(Jeeva)eatsthefruits(ofactions)andtheother(theSelf)
merelygazeson(Saakshee).VishnuisthisAllexperiencingPrincipleofconsciousness.
(193)BhujagottamahThesacredserpentnamedinthepuranasasAnanta.AmongtheserpentsIamAnanta,saysKrishna:(GeetaCh.10,St.29).
(194)HiranyanaabhahHe,whosupportsatHisnavel,thecreator,Hiranyagarba.ThemeaningforthistermasgivenbysomeistheOnewhohasthenavelregionbeautifulinitsgolden
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huemustfail,inthecontextofthethoughtsinthestanza,toappealtoallseekers.
(195)SutapaahOnewhohasgloriousTapas.Consistentcreativethinkingiscalledtapas.Forthis,mentalconcentrationisunavoidable.Mindcannothaveconsistentconcentrationunlessit
canhaveaperfectcontroloverthesenseorgans.Evenwhenthemindiswithdrawnfromthesenseorgans,itmusthaveaconsistentintellectualidealtoconcentrateupon.IntheUpanishad,
weread:Hethoughtandthroughthought,Hecreatedallthis.
(196)PadmanaabhahOnewhosupportsatHisnaveltheveryseatofallcreativepower.Wehavedescribedthistermearlier(48).AccordingtoSankara,herethetermmaymeanonewho
hasanavelregionwhichinitsroundedbeauty,isascharmingasthelotusflower.
(197)PrajaapatihTheLordofthecreatures.SinceallcreatureshaveemergedfromHim,thelivingcreaturesareHischildren(Prajaa)andHeistheirPati.ThetermPatihasadirectmeaning:
father.ThusVishnu,astheonlysourcefromwhichallcreatureshaveemergedout,iscalledasPrajaapatih.
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amrityussarvadriksimhahsandhaataasandhimaansthirah
ajodurmarshanahsaastaavisrutaatmaasuraarihaa.
(198)AmrityuhOnewhoknowsnodecayBirth,growth,decay,diseaseanddeath,arethefivegreatmodificationsthroughwhicheveryfiniteobjectsmustnecessarilypass.Everything
bornmustperish.Theonewhohasnobirthhasnodeath.Thewavesdiebutnottheocean.ThatwhichisChangelessinthechangingwhirlsofmatteristheInfiniteVishnu.IntheBhagavad
Geeta,theLordisemphatic:HewhoseestheChangelessamidstthechangingnamesandforms,Healoneseesthemeaningandpurposeoflife.
(199)SarvadrikTheseerandknowerofeverything.TheConsciousnessthatilluminesallmotivesandintentionsandthemanifestedactivitiesthatspringfromthemineachindividual,atall
times,isnecessarilytheWitnessofall,theSeerofeverything,MahaVishnu.
(200)SimhahOnewhodestroys.TheLawbehindalldestructionandchangeintheMaayaaistheMightyLord.OntranscendingtheVehiclesofthebody,mindandintellect,atatime
whenallexperiencesofperceptions,emotionsandthoughtsareannihilatedfromus,theExperienceleftoveristheSupreme.AndintheNondualSupreme,therecannotbeanyobjectother
thanitself.Therefore,thatStateiscalledastheTotalDestroyer.TheStateofWakingisthedestroyerofthedreamworldtheStateofSleepisthedestroyerofthewakingandthedream
theStateofGodConsciousnessisthetotalAnnihilatorofalltheknownthreeplanesofConsciousness.HeisSimhahawordthathasbeenformedbythemutualtranspositionoftheletters
inHimsaa.
EventakingitsobvioussuperficialmeaningVishnuisaLioninourbosom,inasmuchas,HeisthekingoftheforestofSamsaar:attheroarofNarayanaalltheanimalpassionsfleefromthe
junglesofthemind.IntheGeetawhiledescribingHisownGlory,theLordsays,Amongtheanimals,IamtheKingofanimals,Lion.GeetaCh.10,St.30.
(201)SandhaataaTheCorelator,theRegulator,theOnewhocorelatestheactionsandtheirfruits.Infact,thefruitofanactionisnothingotherthantheactionitselftheactionitself
presentsasitsfruitinadifferentperiodoftime,maturingunderitsownLaw.ThisGreatLawistheLord,whomthedevoteeacceptsasTheGiverofallfruitsofaction.
202)SandhimaanThestructuralengineeringofindividualityisthemightiestofphenomenonavailableinnature.TheSupremeistheLawandtheLawgiverandtheLightof
ConsciousnessfunctioninginthemindandintellectItselfistheindividuality(Jeeva),thatcomestosufferthegoodandbadresultsoftheactions.ThusnotonlythatitisHe,whoistheGiver
oftheresultsbutItisHe,again,Whoistheenjoyerorthesuffereroftheresults.HenceHeiscalledastheOnewhoisapparentlyconditionedbytheactionsthatemanatefromHim,
Sandhimaan,enjoyer(conditioned).Infact,HeistheOnepresidingoverandilluminingallactionstheveryLawofreactionItselftheensuingexperienceinallactionsofallpeople,atall
times.Fromthestandpointofourexistence,withreferencetoourindividualexistence,theDivinityinus,forallappearances,seemstobeconditionedthisSandhimaan,theJeevainHisown
PristinePurityisMahaVishnu.
(203)SthirahFirm,consistent.OnewhoiseverconsistentinHisnatureandOnewhoremainschangeless,atalltimes.
(204)AjahUnborn.AjahisalsoatermdenotingtheCreator,BrahmaajiHewho,intheformofHiranyagarbha,apparentlycreatesthedelusoryworldofpluralityisVishnu.
(205)DurmarshanahOnewhocannotbeattackedandvanquished.Inthelongrun,everyoneinhisownmaturitywillhavetocomeandacceptandwalkthepathofVishnuHeisthefinal
Goal.Inthelesserlevelsofevolution,theanimalmanmaydenyhimselfthepeaceandjoyoflivingthespiritualvalues,anddeludedbythesensesandenchantedbytheflesh,hemaylivealife
ofsensejoysandtemporaryfulfilments.ButsoonenoughirresistiblyhewillbeseekingthefeetofVishnuforrealhappinessandtrueachievement.Hisalsoisthefinalvictoryandonecan
standapartfromHiminavictoryoverhim.
(206)SaastaaOnewhorulesovertheuniverse,NotonlythatHeistheAdministratorofthelawsofthePhenomenonbutalsoHeistheSaastaa.HeistheOnewho,throughSastra,with
firmhand,instructsandguidesusthroughtherighteouspath,drivesusalongsteadilytoprogressinculturalbeautyandfinallyreachesusattheGreatGoalofallevolutions:theSeatof
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Vishnu.
(207)VisrutaatmaaThefamoustermAatmaa,famousinalltheVedas,isVishnu.Thistermclearlyshowsthatallthethousandterms,usedherein,thoughcanbeconsideredfortheSaguna
worshipofVishnu,representnothingotherthanthePureSelf,whichisthefamousthemeoftheHinduScriptures.Throughhundredsofsuggestivedefinitions,thisGreatSelfhasbeen
successfullypointedoutthroughdeclarationsofItsTranscendentalNatureandthroughstatementsofnegationindicatingwhatHeisnot.
(208)SuraarihaaSura=GodoftheHeaven,Ari=enemies,Ha=destroyer.TheSupremeistheDestroyeroftheenemiesofthegods.Thesensuousclaimsoftheflesh,themild
assertionsoftheego,thenocturnaldevilsofidesiresandpassions,arethecommonenemiesofthehighermindaspiringtoevolve.Wheninvokedwithtruedevotion,Hewhodrivesawayand
destroystheinimicalnegativetendencies,andhelpsthedevoteetomasterhimself,isSuraarihaa,SriNarayana.
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gururgurutamodhaamasatyassatyaparaakramah
nimishoanimishahsragveevaachaspatirudaaradheeh.
(209)GuruhTheteacher,whoinitiatesseekersintothesecretsofthesacredscripturesiscalledtheGuru.SincetheLord,theinfinitealone,istheveryauthorandknoweroftheVedas,Heis
theTeacherinallspiritualstudy.AatmanbeingtheLight,thatilluminestheknowledgeintheteacher,hisverycapacitytospeakandtheveryabilityinthestudenttohear,understandand
apprehendthisgreatTruth,HealoneistheTeacherwhereverthereisanytransferenceofknowledge.
(210)GurutamahTheGreatestTeacherOnewhohadinspiredwithknowledgeandinitiatedtheveryCreatorBrahmaajiintotheknowledgeofthefourVedas.Thecreativemindofthevery
firstSpiritualMastermusthavereceivedthisexperienceoftheTranscendental,initiatedbynoneotherthantheSupremeItself.Lateron,theManofRealizationmightcometohelpother
seekers,andtothatextentthefollowinggenerationsofdisciples,can,nodoubt,psychologicallybelievethattheteacherguidedthemtoTruth.But,infactforalltimestocome,thefinal
experienceofthethemeoftheVedasisarrivedatonlythroughthefinalrevelation,whichhasnothingtodowiththeteacherorthetext.SvetaasvataraUpanishad(618)says,Hewhofirst
CreatedtheCreator(Brahmaa)andimpartedhimtheVedas.
TheGuruandthescripture,devotiontoGod,meditation,moralconductandthereligiousdisciplineareallnecessary,inasmuchas,theypreparethebosomoftheseekerforthedawnof
realization.ButthefinalunveilingisdonebytheInfinitealone,andhence,Vishnu,theSelf,isthebestamongtheGurus.Heavinessiscalledbythesameterm(Gurutvam),andinthissense
theLordisIndicatedhereasthatwhichisheavierthantheheaviest.
(211)DhaamaTheGoaltheSacreddestinationofapilgrimage.TheSupremeistheParamdhaama,theSupremeDestination,havingreachedwhich,thereisnothingmoretoreach
beyond.ThisAbsoluteStateofPerfectioniscalledthePeak(Dhaama).TheSanskrittermDhaamaalsomeansEffulgence(Tejas)thePureConsciousnessastheilluminatorofall
experiencesisconsideredandglorifiedastheLightofallLightsetc.
(212)SatyahOnewhoisHimselftheTruth.Thedifferencefromthegeneralconnotation,wehaveforthetermThatwhichremainswithoutachangeinthepast,presentandfutureiscalled
Satyam.Truth,Knowledge,InfiniteisBrahman,thunderthescriptures.BrihadUpanishad(4120)says,ThePraanasarethetruth,andHeistheTruthofthem.
(213)SatyaparaakramahDynamicTruth.Passivetruthfulnessistheharbourofthefools,thedarkdenofthecowardsalthoughitisanydaybetterthansuicidaluntruthandcriminal
dishonesty.TheLord,theInfiniteisnotonlyHimselftheTruthbutHeisDynamicininsistingthatTruthshallprevail,notuntruth.Notonlygravityisalawofnature,itselfevertruthful,but
itinsiststhatnoneshallescapeitsinfluenceordisobeysway.Sotoo,theInfiniteLawofHarmonyandLoveisanInevitableTruthpersistingwithinsistenceinlife.TheLordistherefore
indicatedbythetermSatyaparaakramah.
(214)NimishahTheconditionoftheeyelidsclosediscalledNimishahtheunwinkingiscalledAnimishah.Whentheeyesareopen,themindisextroverttheconditionofmental
introvertednessisexpressedinanunconsciousclosingoftheeyes.Whenamanisdeeplythinking,remembering,contemplating,wefindhimnaturallyclosinghiseyes.
Inastateofintensecontemplation,whentheintellectisturnedawayfromtheobjectsofexperiences,thebosomexperiencestheOneDivineSubjectbothwithinandwithout.TheLordis
describedhereaswitheyesclosed,onlytoindicatethatHeiseverrootedinHimselffromHimviewed,thereexistsnothingotherthanHimselftoconstitutetheworldofobjects.
(215)AnimishahOnewhoremainsunwinking.Wheneverwewinkboththeeyelidsclosetogetherandwhatweareseeingisatleasttechnicallyveiledfromtheseerintheeye.TheSupreme
isindicatedherebythetermunwinking,inthesensethat,theconsciousnessisEverKnowing.InSankaraswords,inChandogyaBhaashya,thereisnocessionofknowinginthe
knower.
(216)SragveeAgarlandiscalledSrakand,therefore,thetermmeansOnewhoisconstantlywearingagarlandofundecayingflowers.ThefamousgarlandofVishnuiscalledVaijayantee.
(217)VaachaspatirUdaaradheehVaachaspatiisatermgiventoOnewhoiseloquentinchampioningtheSupremelawoflifeandDheehmeansthepowerofintelligenceand
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UdaaradheehonewhohasaLargeheartedintelligence,Onewhoisnotpuritanicalinhisviewpoints.GodisnotonlytheDeclareroftheLawbutHehasalargeheartedtoleranceto
appreciatetheweaknessofthedevoteesheart,sufferingunderthedelusionofMaayaa,andhence,hasagreatsympathyfortheweaknessinusThisisexpressedinGodsInfinitekindness
towardssinnersingeneral.
Thelawsofspirituallivingcanbedisobeyedforalongtimewithoutanytyrannicalonslaught,unlikethelawofphysicalnature,whichisblindanduncompromising.Fireknowsnomercy.
ButNarayana,theGreatVishnu,iskindandconsideratethewhileHeexpressestheTruthofLifeeloquentlyatalltimesaroundus.InHisLargeheartedness,Hehasenoughpaternalkindness
tooverlookourtrespasses.
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agraneergraamaneehsreemaannyaayonetaasameeranah
sahasramoordhaavisvaatmaasahasraakshassahasrapaat.
(218)AgraneehOnewh0guidesustotheendthepeak.AlsotheOne,wh0leads(Agra)theentirepilgrimagetheGuide.HemovesaheadandfollowingHisfootsteps,keepingHimin
ourgaze,faithfullyfollowingHim,weshallreachtheGoalandthusHeiscalledastheleader,Vishnu.
(219)GraamaneehOnewhocontrols,guidesandleadstheCollection,theflock(Graama).InSanskritGraamameansacollectionofmanynumberofthings.
(220)SreemaanSreemeansLight,Effulgenceorglory.Consciousnesshasallthesethree,andtherefore,SreemaanmeanstheSelf,theLord.
(221)NyaayahThewordinitsdirectmeaningisJustice.Inthespiritualworld,itconnoteslogicalarguments(Tarka)andlinesofcontemplation(Yukti),whichhelpusinarrivingatthe
absoluteexperienceindicatedintheSruti,aretogethercalledNyaaya.
(222)Netaatheleaderonewhoprotects,nurtures,nourishesandguidesalllivingcreaturesintheworld.OnewhoisbeingtheSuperintendentofthemachineryoflife(JagatYantra
Nirvaahakah)Sankara.
(223)SameeranahOnewhoefficientlyadministersallmovementsofalllivingcreatures.Inthephysicalbody,allphysiologicalactivitiesarecontrolledbythefivePraanaasandthusinthe
formofPraanaasHewhogovernsallmovementsofalllivingcreaturesintheuniverseisMahaVishnu.
(224)SahasriaMoordhaaOnewhohasendlessnumberofheads.AlllivingcreaturesareHismanifestationsandHeHimselfistheOnewhohasbecomethemany.Thereforeallheadsare
His,justasinafactorytheproprietorconsidersalltheemployeesashisownhands.HerethetermSahasrameansinnumerable.
(225)VisvaatmaaTheverySouloftheuniversetheveryinnerEssenceinalllivingcreatures.
(226)SahasraakshahIndescribingthemacrocosmicformoftheLordwehaveanendorsementofthisdeclarationintheBhagavadGeeta.
227.SahasrapaatInthePurushasooktaoftheRigVeda,thesametermsareusedindescribingtheInfiniteFormoftheMightyTruth:(ThePurushaisthousandheaded,thousandeyed,
andthousandfooted.)
Themanyheads(224),manyeyes(226),manylegs
(227),togetherindicatethat,throughalltheseequipmentsofthinking(head),ofaction(leg)andofperception(eyes),theThinker,theDoerandtheSeer,theOneInfiniteConsciousness
expresseseverywhere,inallforms,atalltimes,andHeisLordVishnu.
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aavartanonivrittaatmaasamvritahsampramardanah
ahassamvartakovahniranilodharaneedharah.
(228)AavartanahOnewhoistheUnseenDynamismbehindtheeverwhirlingwheeloftimeuponwhichplaytheendlessdramaofbirthanddeath.Therepetition(Aavartanam)ofthese
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changesistheexperienceofSamsaar,andtheOnemightyLord,inwhosepresencealonethefactorsofmatterstarttheirthrilleddanceofdecay,isindicatedhere(Aavartanah)astheGreat
Powerbehindthecontinuityofchangeintheworldofphenomena.IntheGeeta,Bhagavansays,OArjuna,theLorddwellsintheheartofall,andspins,throughHisMaayaa,alllayersof
personaltiesasthoughtheuniverseisacomplicatedmachinery.
(229)NivrittaatmaaThepureSelf,whichhasretreatedtotally(Nivritta)fromallItsidentificationswithmatter.Inshort,MahaVishnuisthePureSelf,everImmaculateandtotallyFreefrom
allthesorrowsoftheconstantmodificationstakingplaceapparentlyinthePrakriti.
(230)SamvritahOnewhoiscompletelyveiledfromtherecognitionofthePerceivingfeelingthinkingentity,theego(Jeeva).TheSelfisveiledawayfromdirectexperienceofallJeevas.
Thisintellectualstateofnonapprehension(Aavarana)createstheagitation(Vikshepa)whichisthecauseforthemisapprehensionsofTruthasthesadandsorrowfulworldofimperfections.
Thusveiled,liestheTruthtodaytotheseeker,andthatGloriousspiritualCentreisVishnu.
(231)SampramardanahOnewhopersecutesrelentlesslymen,whoaresensuous,evilminded,andso,fullyextrovertintheirpersonality(Raakshasas).Intheformofdisease,decay,
disasterordeathThatwhichmanifeststoannihilatethepride,vanityandconceitsofallanimalmen,astheylivedrownedintheirfleshcravings,lowemotionsandmaterialisticvalues,isthe
UltimateRealitytheSupremeLordVishnu.
(232)AhassamvartakahOnewhothrillstheday(Ahas)andmakesitfunctionvigorously(pravartakah).Theonewhodynamisesthedayandlendstheenchantmentofjoytoallliving
creaturesistheSun.TheMightyTruth,who,intheformoftheSun,giveslifetoallandlendsthisenergytothemtoact,isVishnu.IntheGeeta,LordKrishnasays,PleaseunderstandthatI
amtheLightoftheSunthatilluminesallearthandthelightandheatinthemoonandfireareallmineonly.
(233)VahnihFire.One,whoisworshippedatthealtarastheGodofgods,wasFireintheVedicperiod.Invokingthevariousdeities,oblationswerepouredintotheFireinVedicritualism
andLordFireisentrustedwiththedutyofconveyingtheoblationstotheappropriatedeitiesInvokedbythedevotee.
Inshort,VishnuistheOmniscientLord,whoconveysappropriateKarmaphalatotheKartaa(doer)andthusfulfilsallactionsofeverybody,atalltimes.
234.AnilahThistermhasfourdistinctmeanings.Allofthemareappropriatehere.(a)Air(Vaayu)livingcreatures(b)Beginningless(Aadirahitah)thatTruth,fromwhichtheconcept
oftimeitselfhasborn,musthavebeenthereevenbeforetime,manifested,andtherefore,intermsofourintellectualconceptoftime,wecanonlysaythatHeisBeginningless(c)Eaterof
food(Attaa)allexperiencesthatsatisfytheinnermaniscalledthefood,andsinceallexperiencesarelivedonlywhenilluminedbytheconsciousness,theSupreme,intermsofour
experienceiscalledtheEaterand(d)TheHomelesssinceHeisAllpervadingHeistheshelterofallandHeisnotshelteredbyanything.
235.DharaneedharahOnewhosupports(Dharah)theearth(Dharanee).Thefieldofourexperiencesistheearth,andforallourearthlyexperiences,Consciousnessisatoncethevery
substratumandtheveryIlluminator.IntheLightofConsciousnessalone,thewebofhappeningsaroundisheldtogethertoprovideuswithourexperiences.
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suprasaadahprasannaatmaavisvadhrikvisvabllukvibhuh
satkartaasatkritahsaadhurjahnurnaaraayanonarah.
236.SuprasaadahOnewhoisfulloftheSupremeGraceandwho,solittle,soeasily,becomessoentirelysatisfied.EventothosewhocanrememberHim,evenifitbeinaspiritofconstant
andfaithfulantagonism,HisGraceisreadilyavailable.InBhaagavatawereadPootanaa,whotriedtopoisonHim,Kamsa,whoplannedtomurderHim,orSisupaala,whofalselyaccused
HimallofthemwereultimatelyrewardedbytheLord.IntheGeeta,Heconfesses,withalittleamIsatisfied,ifitisgivenwithsincerity,andwithfaithfulconsistency.
237.PrasannaatmaaEverPureandAllBlissfulSelf.TheSupremeiseverpurebecause,Itisuntouchedbythesorrowslivedbymatter,whenmatterisruledoverbyitsgunas.InGeeta
wereadthatthecauseforallthesorrowsoftheindividuality(Jeeva)istheattachmentwithmatteranditsvariousimperfectconditions(Gunas).SinceHeisuntouchedbythemHeisEver
PureandsincenoidentificationofmatterisinHim,HeisallBliss.
238.VisvadhrikAsaMightySourceofallexistenceineverythingandeverybeing,HeistheSupporter(Dhrik)ofthetotalworldofallperceptions,allemotionsandallthoughts(Visva).
HereintheSupporterandthesupportedbeingessentiallyone,nocalamitycomestotheLordbytheincreaseinpopulation.Ocean,thesupporterofthewaves,canneverfeelbotheredbythe
stormysurfaceandtheconsequentincreaseinthenumberofwaves.
239.VisvabhukTheOnewhoenjoysorswallows(Bhuk)allexperiences(Visva).TheSupremeConsciousnessapparentlyconditionedbythemindandintellectistheexperiencerofthe
joysandsorrows.
Thetermalsomeans,theOnewhoabsorbsuntoHimselfallnamesandformsatthetimeofthedissolution(Pralaya).IntheplaneofGodconsciousnessallotherexperiences,gatheredin
fieldsofwaking,dreamanddeepsleep,aretranscendedand,therefore,theStateofPerfectioncanbefigurativelyindicatedasVisvabhuktheOnewhoswallowsallotherexperiencesof
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plurality.
240.VibhuhOnewhomanifestsHimselfinanendlessvarietyofforms.ThoughessentiallytheInfiniteisOne,NonDualandAllPervading,theReality,whenviewedthroughthe
equipmentsofmindandintellect(Maayaa)seemstohaveapparentlybecomethepluralisticworld.Mundakopanishad(16)says,HeisEternalandMultiform.Baseduponthisideawehave
inthePuranas,thedescriptionoftheLord'sincarnationsandHisplayintheworldofthemany.
241.SatkartaaOnewhorevelsandadoresthosewhoaregoodandwise.HispalaceiseverlitupwithHishospitalityandHeHimselfpresidesoverthelovingreceptionoftherighteous.
242.SatkritahOnewhoisadoredbyallgoodpeople,notonlyisHeadoredandworshippedbygreatmenofwisdomanddevotionastheSanatkumaaras,NaaradaandothersbutHeis
invokedandworshippedconsciouslybyalllivingcreatures.TheUpanishaddescribeseveryexperienceofalllivingcreaturesasaYajnainwhichthestimulireceivedaretheOblations
pouredatwhichtheinnerConsciousnessflaresupintobrilliancy.
243.SaadhuhOne,whofunctionsstrictlyaccordingtotherighteouscodeoflivingisaSaadhuhAtman,theSelf,istheMightyPresence,whichapparentlylendsintelligenceandcapacityto
inertmatter.TheSupremeSaadhuisVishnuHimself.
244.JahnuhleaderofmentheOnewholeadsallcreaturesalongthepathofaninexorablelawthelawofactionandreaction,therhythmofKarma.Irresistibly,thegoodisled,byhisown
subjectivedisharmony,dashestoreachahellmadebyhimselfforhimself.
245.NaaraayanahThissimplesacredwordhasanendlessnumberofdirectandindirectmeanings,importsandsuggestions,andVyasaseemstohaveexploredalmostallitspossibilities.
1.TheShelter(Ayanam)forman(Nara)isNaaraayana.
2.ThetermNaraimpliestheegocentricindividualityandalargecollectionofthemiscalledNaaraandtheOnewhoisthesolerefugefortheentirelivingcreaturesiscalledNaaraayanah.
3.NaraalsomeansEesvaraandtheelements(Tattvas)bornoutofHimarecalledNaaraandOnewhoisthecontroller,theregulator,theverysourceofallExistence.intheseveryTattvasis
calledNaaraayanah.
4.Naaraahalsomeanwaters.AccordingtothepicturepaintedinthePuranasoftheDeluge,whereinthenames,andformsdevolvethemselvesintotheirelementalwaters,theLordis
objectivelydescribedaslyingaloneuponthewaters,theEternalbaby,floatinguponabanyanleaf.HoldinginHisLotushandHisownLotusfeet,andsuckingHisowntoewithHisLotus
lips,theLotuschildrestingplayfullyuponabanyanleaf,floatinguponthewatersoftheDelugeImeditate.
Itisinthissense,wefindManuinterpretingthewordNaaraayana.Inthegreatdevotionalclassic,Bhaagavatam,wefindverymanysuggestionsdiggedoutofthissacrednamesuchasthe
Selfofallbodies,theDynamicForcebehindmatter,theWitnessofallgoodandbad.AlltheseindicatethatSriNarayanaisnothingotherthantheGlory(Ayanam)oftheSelf.
246.NarahTheGuide:OnewhoguidesallcreaturesstrictlyaccordingtotheiractionsisnoneotherthantheAncient(Sanaatana)Self.
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asankhyeyoaprameyaatmaavisishtahsishtakritsuchih
siddhaarthahsiddhasankalpahsiddhidahsiddhisaadhanah.
247.AsankhyeyahSankhyaameansnumberAsankhya=numberless.Asankhyeyahisonewhohasnumberlessnamesandforms.Theinfinitevarietyofthingsandbeingsthatconstitutethe
manifestedUniverseareallHisOwnForm,andhenceHeisindeednumberless,whomHeexpressesHimselfastheUniverse.Inthe11thChapterofGeeta,weseethroughArjunaseyesthe
CosmicFormoftheLord.Ofboundlessformsoneverysidewithnumberlessarms,stomachs,mouthsandeyesneitherendnormiddle,norbeginningdoIsee,OLordoftheUniverse.
248.AprameyaAtmaaPrameya=PramaanaVishayaanythingthatcanbeknownthroughanyoftheSourcesofknowledgedirectorindirect.Atman,theSelf,cannotbeapprehendedby
theintellectthroughanyoftheknownSourcesofKnowledge(Pramaana)andsoHeiscalledasAprameya.OnewhohasthisnatureistheSelf,AprameyaAtmaa,SriNarayana.
249.VisishtahTheOnewhotranscendseverything,inHisGloryistheSupreme(Visishtah).Somethingthatisotherthanthethreebodies,somethingotherthanthefivekosas,something
definitelydifferentfromthefiniteworldofperishablethingsistheInfiniteSelfwhichcannotbedefinedintermsofeitherthewakingorthedreamorthesleepconditions.TheSelfis
somethingotherthanallthese:
ThisSuprememostTrothisMahaVishnu.
250.SishtakritOnewhogovernsOnewhoistheLawMakerandtheLawthatgovernstheuniverse.ThegoalofHisadministrationistheprotectionofthegood(Sishtah).MahaVishnuis
theGovernorofall,andtheProtectorofthegood.
251.SuchihOnewhoisPure.TheimmaculateRealitywhichisnevercontaminatedbytheMaayaaanditsbyproductsisMahaVishnu.Whendirt(Mala)existsuponanything,itbecomes
unclean.IntheAbsoluteOnenesstherecanbenothingotherthanitselfandthereforetheFourthplaneofConsciousness(Tureeyam)isindicatedinourScripturesastheTranscendentalEver
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PureSelf,SriHari.
252.SiddhaarthahOnewhohasgainedallthathastobegainedandachievedallthathastobeachieved.Thatwhichhastobeachievedinlifeduringanindividualsexistencehaveallbeen
classifiedunderfourheadsandtheyarecalledasthefouraimsoflife(Purushaartha).TheyareRighteousnessinconduct,(Dharma),WealthandPossession(Artha),desiresandambitions
(Kaama),liberationfromimperfections(Moksha).OnewhohasgainedallthesefourhavenothingmoretogainastherecannotbeanysenseofimperfectioninHim.Onewhohasgained
(Siddhah)allthathastobegained(Arthah)isSiddhaartha,LordVishnu.
253.SiddhasankalpahSankalpameansintellectualwillingandwishing.OnewhogainsallthatHewishesfor,orOnewhoimmediatelygainswhatHewillsiscalledSiddhasankalpah.
Ordinarilywefailtogainwhatwedemandbecauseofthedisintegrationwithinourselves.TheLord,thePerfect,isOnewhoinstantaneouslygainsallthatHewisheshencetheUpanishads
defineHimastheSatyaSankalpavaan.ThisgreatParamesvaraoftheUpanishadsistheMahaVishnu,thethemeoftheThousandChants(Sahasranaama).
254.SiddhiddahOnewhoistheGiveroftheappropriaterewardforallactions,forthosewhoaredoingspiritualpractices.LordNarayanaisthegreatUniversalPowerthatbringsaboutthe
rewardforallactions.
255.SiddhiSaadhanahOnewhoistheverysecretforcewhichenablestheseekertodiligentlycontinuealleffortsofhisseeking.Siddhiordinarilymeansfulfilment,hereitmeansall
effortsatagivenfulfilment.ItisalsointerpretedbysomeastheOneMightyReality,toworshipatwhosealtaristheverymeans(Saadhana)forallachievements(Siddhi),andthisisSri
Narayana.
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vrishaaheevrishabhovishnurvrishaparvaavrishodarah
vardhanovardhamaanaschaviviktahsrutisaagarah.
256.VrishaaheeThetermVrishahisveryfamiliarwiththeritualisticportionoftheVedasanditconnotesobjectivelythesacredLeftoveraftertheYajnafunctions.Subjectively,Vrisha
meanstheresidualresultsgatheredinthepersonalityaftereachdevotedanddedicatedactofoffering,duringallSelflessservices(Yajnas).Therefore,VrishaaheemeansOnewhoisa
controllerofallactionsandthedispenserofallresults,inallindividual,conscious,intelligentcreatures.
257.VrishabhahThetermVrishathoughnotveryfamiliarnowisusedintheVedicliteraturetoindicateDharmatheessentialnatureofathingwithoutwhichthethingcannotremainas
thethingisitsDharma.OnewhoshowersallDharmasiscalledVrishabhah.Inshort,onewhoshowersglowinghealth,burningdevotionandthrillingsilenceonallsincereseekersand
faithfuldevoteesisVrishabhahandHeisSriNarayana.
258.VishnuhAllPervading:LongStrident.Wehadalreadyexplainedthistermearlier(2).InMahabharatawealsoreadtheLordHimselfexplainingtoArjuna,BecauseIstandstriding
acrosstheUniverse(Kramanaat),OPartha,IamknownasVishnu.(Mahabharata1235043).
IntheUpanishadalsoweread,VishnuhasspreadHimselfandconqueredallthesethreeworlds.
259.VrishaparvaaWehadalreadyexplainedthatVrishameansDharma.ThetermParvammeansLadder,aflightofstepsthattakesustotheHigherfloors(HenceParvatameans
mountain).Thus,here,thetermisexplainedasaflightofstepsontheladderoflifetotakeonetotheUltimateReality,theEternal(Sanaatana)Dharma:1amtheway.VishnuistheOneto
worshipatwhosealtarwillfacilitatethedevoteessteadyevolutiontowardstheexperienceoftheHigherconsciousness.
260.VrishodarahVrisha,thatwhichrainsUdara=belly.Theideahereistheseatofallcreativethinkingisrestingonapsychic,centre,roughlyindicatedbythenavel,andhencewefind
thedescriptionthatthetotalCreatoroftheuniverseissustainedandheldaloftatthenavelofMahaVishnu.DuringPralaya(sleep)thecreativepowermergesbacktoitssource,and
thereafter,uponwaking,thecreationagainstartsthecreativepowermanifestsitselfandcontinuesitscreativeactivities,fromthesamepointofItsmerger,(Udara).Thisculminatingpointof
allcreation,duringthetimeofthedissolutionwhichisalsothesamefromwherein,duringcreation,themanifestationsofnamesandformsspringforth(showerdown=Vrisha)isVishnu,
theSupreme,andhence,HeiscalledasVrishodarah,theShoweringBelly.
261.VardhanahOnewhoisthenurturerandnourishereverywhere,atalllevelsoflife,bothmaterialandspiritual.Inshort,fromthestandpointofthestudent,whoisstudyingwith
devotiontheseThousandnamesoftheLord,thetermindicatesthatVishnuistheMightyPowerthatsuppliesallspiritualgrowth,providesallwellbeingandultimatelyblessesallHis
devoteeswiththefinalRealization.
262VardhamaanahOnewhocangrowHimselfintoanydimensionsevergrowing.Sincethenamesandformsoftheuniverseareeverdynamicandhastheunseenmovementof
progressiveevolutioneverywhere,theLordisindicatedhereasthisverydimensionalmovementofprogress(Vardhana).(ThePauraanikasattributethatthisnamecametoHimbecauseHe
inHisVaamanaincarnationgrew
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HimselftomeasureunderHisthreestepsthewholeuniverse.
263.ViviktahAlone=solitary.Everystandingapartfromeverything.Withreferencetothedreamandthedreamer,thewakeris,weknew,indeed,separate.Similarlytheworldofnamesand
formsanditsjoysandsorrows,passionsandlusts,smilesandtears,thoughtheyallplayintheSelf,theSupremeisnotaffectedbythem.
Thehorridghostcannotaffecttheinnocentpost.Onewhothusremainsaloneandapart,inHisOwnMajestyandperfection,evenwhentheworldofMaayaaisheavingaboutis
Viviktah.InthedailyhappeningsofSamsar,initsbirthsanddeaths,Heremainseverchangelessandeverunaffected.ThisfreedomisindicatedintheGeetaandtheLordexplains:Theyare
inmeIamnotinthem
264.SrutisaagarahTheoceanforalltheriversofallscripturalthoughts.Allscriptures,irrespectiveoftheage,language,traditionandbeliefs,ultimatelyindicateaThemewhichiseverthe
same.Allscripturesarerivuletsofthoughts,flowingthroughdifferentterrainsofnationalcharacterandhistoricalclimates,gushingtoreachforwardtheoceanofPerfection,whichlies
beyondthedarksorrowsofmortality.ThatwhichisthegoalofallScripturesistheImmortalBlissofGodconsciousness,theMahaVishnu.
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subhujodurdharovaagmeemahendrovasudovasuh
naikaroopobrihadroopahsipivishtahprakaasanah.
265.SubhujahHewhohasgracefularms.Thisneednotbetakenasadescriptionofthephysicalbeautyoftheanatomicalstructureofthearmsbutsincethosearmsareeverworkinginthe
serviceofHisdevoteesonshelteringthem(Abhaya)andinblessingthem(Varada)theyarefullofgraceandhencegraceful.
266.DurdharahOnewhocannotbecomprehendedevenbyGreatYogis,whospendlongperiodsoftimeinmeditation.Transcendingthemindandintellectistheexperienceofthe
Supremeand,therefore,themindandintellectcannevercomprehendIt.
267.VaagmeeOnewhoiseloquentofHisGlory.Thefullsenseorthetermshouldembracenotonlytheeloquenceinspeech,butallphysicalcapabilitiesintheworld,alltheGloriesorthe
cosmos,allthebeautiesortheheart,thetotalmightoftheintellectallareeloquentofHisGlory.Throughthescripturesoftheworld,itisagainHe,whospeakstousofourultimateHarbour
beyondthestormyseasofMaayaa,inthesimplewordsofbrilliantsuggestionsdeclaredbytheSaints,Sages,Rishis,ProphetsandotherDivineMen.
268.MahendrahOnewhoisLordofevenIndra,theLordorgods.InphilosophytheMindiscalledlndra(lndriyaanaamRaajaa)andOnewhoistheLordofeventhemindistheSelf.
269.VasudahVasumeanswealthand,thereforeVasudahmeansOnewhoenrichesall,bothintheirouterprosperityandintheirinnerwellbeing.OncesurrendereduntoHimmanlearnsto
liveeverindynamicsuccess,withallthegloriesofthelovingheart,selfcontrolledmind,andcontemplativeintellect.
270.VasuhThetermVasuhasgotthreemeanings:Wealth(Dhana),Veil(Aacchaadana)andSun(Aaditya)thusHeistheOnewhomanifestsHimselfintheformoftheexternalwealth,
forHe,astheverysun,nurturesandnourishestheworld.HeistheOne,whoveilsHimselffromthecomprehensionandunderstandingoftheunpreparedmenofeviltemperamentsandwho
possessnotruedevotion.
ThetermVasualsocanmeanOnewholivesin(Vasatiiti)allthingsandbeingsoftheuniverseoritcanalsomeanasOnewhoallowsallthingsandbeingstoexistinHimself(Vaasayati
iti).InGeetaandintheUpanishadswefindtheInfinitedescribedastheveryIndwellereverywhereinHisEesvarastatus,andastheverysubstratumfortheuniverseinthePure
Transcendentalnature.
271.NaikaroopahOnewhoisofInfiniteformsinhismanifestationsthesinglewakersmindbecomesitselfvariegatedtoserveastheendlessitemsofthedreamworld.TheOneSupreme
CauseofthewholeUniverseisVishnuandalleffectsarebutdifferentexpressionsoftheircause.Inaveryfamiliarchant,traditionallyrepeatedbyalldevotees,thisIdeahasbeen
broughtoutbeautifully.
LookingatHimthroughourdistortinginstrumentsofbodymindintellect,weseetheplurality,andonlyontranscendingthisequipmentcanweexperiencetheOnenessoftheAbsolute
Reality.
272.BrihadroopahVastofInfinitedimensionspervadingall.Onewhoseveryform(roopa)isthetotalityoftheuniverseandthereforeasvastastheuniverse,nay,inthedescriptionofthe
SupremePersonintheRigVeda(Purushasookta)wereadtheRishisdeclaringthatVishnuisnotonlyofthetotalsizeanddimensionoftheUniversebutHestandsbeyonditallbyten
digits.AtyatishthatDasaangulam.
273.SipivishtahSipiisthenamegiventotheSacrificialcow.ThetermdenotestheOnewhosanctifiedalldedicatedofferingspouredintoallfieldsofselflesssacrifices(Yajna).Theroot
SihasalsothemeaningofwatersSipithatwhichdrinkswaterTheraysoftheSun.ThusSipivishtahwouldindicatetheSupreme,whoisthePresidingdeityintheSun,givingitboth
itsenergyofheatandlight.InGeeta,theLordconfesses:UnderstandthatthelightandenergythatexpressesthemselvesthroughthesunandmoonistheLightandGloryessentially
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belongingtoMe.
274.PrakaasanahTheOnewhoilluminatesexpressingItselfastheAllpervadingConsciousnessineveryequipment.Heistheknower,knowingeverythingineachbosom(Sarvavit)and
knowingallthingsthatarehappeningintheuniverseatoneandthesametimeinHisomnisciency(Sarvajnah).HeistheIlluminatorofallexperiences.JustastheOnesunillumines
everythingintheworldtheRealityilluminesboththefieldsofexperiencesandtheknowerofthefield.
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ojastejodyutidharahprakaasaaatmaaprataapanah
riddhahspashtaaksharomantraschandraamsurbhaaskaradyutih.
275.OjastejodyutidharahOnewhoisthepossessor(Dharah)ofPerfectphysicalvirility(Ojas),allbrilliancy(Tejas)andeverybeauty(dyuti).Thesethreetermsindicateperfectionat
threedifferentlevelsofpersonalityknowntousatpresent.Ojasisglowinghealth(physical)duetoperfectbalanceintheconstituents(Tattvas)ofthehealthybody.Thisvirilityinuswhen
conserved,disciplinedandtrainedcan,throughmeditation,beconvertedintointellectualbrilliancyandperfectpersonalityintegration.
Theshineofanindividual,whohasthussublimatedOjas,istermedinourSastrasastejas.AYogi,throughintelligentlivingandthroughadevotedlifeofcontinuedmeditation,hasthus
gatheredtohimselfojasandTejassufficiently,he,intime,growstobecomeanexperiencedSaintofDivineRealization,aBuddha.Theenchantingatmosphereofirresistiblepeaceand
compassion,loveandperfection,knowledgeandstrength,suchamanthrowsaroundhim,iscalledtheauraofDivinity(Dyuti).InthelOthChapteroftheGeeta,theGeetacharya
autobiographicallyconfesses,IamtheMightinallstrengthIamtheBrilliancyinallthatisbrilliant.
SomecommentatorsarefoundtotakethesethreetermsasseparatenamesoftheLord.However,Sankarainterpretsitasonesingleterm.
276.PrakaasaatmaaTheEffulgentSelf.TheOnewhoistheSelfinallhearts,whocanbeexperiencedastheConsciousness,whichisthesourceofallilluminationtoshineuponall
experiencesinthethreeplanesofconsciousness,inalllivingcreatures,atalltimes.ThisUniversalandAbsoluteSelfisMahaVishnu.
277.PrataapanahTheOnewhomanifestsHimselfastheEssentialThermalEnergy,thatlendsLifePotentialtotheveryatmospherearoundeachlivingcreature.Inthewordsofthe
Geetacharya,wefindaconfirmationtothusdeclarationwhentheLorddeclarestoArjunathatHeHimselfistheRealitythatmanifestsastheheatandlightintheSunandtheMoon,anditis
Heagainwhowarmsupthecrustoftheearthandimpregnatesitwithitsfertility.(GeetaXV12&13).
278.RiddhahOnewhoiseverfullofallprosperity.AstheveryLordofLakshmi,Vishnushouldbeonewhohasallglories(Aisvarya).Whentheentireuniverseofwealth,strengthand
beautyisitselfamanifestationfromHim,HeHimselfmustbetheAbsoluteGlory.
279.SpashtaaksharahSpashtam=clear.OnewhoisclearlyindicatedbytheSupremeSound(Akshara),thefamousSoundSymboloftheEternalLordOm.InGeetaweread:Onewho
chantsmynameOmandleaveshisbodyatthetimeofdeaththusrememberingMe,heshallgototheSupremeStateInSanskrit,KsharameansthePerishableandAksharameansthe
imperishable.Theworldofplurality,theperishableisnodoubtnothingotherthantheAllPerfect,theImmutableTruth,butduetotheimperfectionsoftheinstrumentsofperception
body,mindandintellecttheperceivingegocanexperienceonlythisworldconstitutedofapluralitysenseobjects,emotionsandthoughtsTheegopeepingthroughthevehiclescannever
experiencetheOnecoordinatingReality,theDivine.Whenthemindishushedandtheegothussublimated,theImmutableAksharafactorisexperienced,whereinwegaintheclearest
(Spashta)understandingoftheAbsolute.Sinceitisthusclear(Spashta)onlyinItsImmutablenature(Akshara=Kootastha),Vishnu,theSupremeSelf,isindicatedhereasSpashtaaksharah).
280.MantrahOnewhoisofthenatureoftheMantrasoftheVedas.ThedeclarationsoftheVedasthemantrasarethevehiclesthatwilltakeusstraightintoanexperienceofthe
Transcendental.Thevehiclesareoftencalledbythenan1eoftheirdestination.Mantrameansthatwhichcansaveusonbeingproperlymeditatedupon.Onlythroughthemantrasofthe
UpanishadsweevercometoexperiencetheSupremeNatureoftheLord,andsoHeisnamedasMantrah.
281.ChandraamsuhRaysofthemoon.ThatthemoonlighthasgotaneffectupontheherbswasknowntoIndiaintheVedicperiod.Astheraysofthemoon(Soma)Ifillthevegetable
kingdomwithnutrition,confessesBhagavanVaasudeva.ThustheLordisOnewhonurturesandnourishesalllivingcreaturesinstillingintoeachitsparticularvitality.Thoughthisisthe
deepphilosophicalsignificance,superficiallythebeauty,calmandpeacethatthemoonsuggeststoourmindisbutareflectionoftheInfinitePeaceofVishnu.
282.BhaaskaradyutihTheEffulgenceoftheSun.Sunisthecentreofthesolarsystem,aneternalexchequerofenergy,everdistributingLifeandStrengthtoalllivingupontheearthlife
wouldhavebeenimpossiblebutfortheSun.Atthesametime,theSunstayswhereheisandheneverinterfereswithlifefromafarheblesseslife.TheLordwhothusfromafarblessesby
HismerepresenceisthetrueSunofLife,theAtman,theSelfSreeMahaVishnu.
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amritaamsoodbhavobhaanuhsasabinduhsuresvarah
aushadhamjagatassetuhsatyadharmaparaakramah.
283.AmritaamsoodbhavahThemoonwhohasconsolingraysthatgivestheessentialfoodvalue(Rasa)totheplantsandfruitsiscalledinSanskritasAmritaamsuh.InthePuranasitis
describedthatthemoonwasfirstbornfromthemilkyoceanduringitschurning.SinceVishnuisdescribedaseverreposinguponHisAnantabedinKsheerasaagara,theLordisHimself
termedhereastheBegetteroftheMoon.SubjectivelyMoon(Mati)isthePresidingDeityoftheintellect,andthediscriminatingintellectitselfarosewhenourbosomstartedchurningtheheart
bythetwoforces,thepositivethegood(Deva)andthenegativeVicious(Asuras).IftheSunisthePresidingDeityofenergy,moonrepresentstheworldofmatter,andtheverysource
fromwhichtheworldofmatter,Kshetra,hasrisenisAmritaamsoodbhavah.
284.BhaanuhSelfEffulgentOnewhoexpressesHimselffortheblessingoftheworldintheformoftheSunandpresidesovertheentiresolarsystem.
285.SasabinduhThepatchinthemoonlookslikethesilhouetteofarabbitforthenakedeyethatwhichhasabeautyspot(Bindu)intheshapeofarabbit(Sasa)iscalledSasabinduthe
moon.SincetheLordistheNourisherofallandHeisHimselftheentireworldofmatter,HeHimselfistheMoonthatnourisheswithessenceallplantkingdom.
286.SuresvarahSurameansDevaandsothetermindicatestheGodofallgods.ThewordSuraalsocanbedissolvedtomeanGiver(Ra)ofPlenty(Su)Surathereforestandsfora
personofextremecharity.TheLord,Eesvara,whopromptsandfulfilsthelovingkindnessofallcharitablemenisSuresvarah,LordVishnu.
287.AushadhamMedicine.NarayanaistheDivineMedicinefortheimmediatecureforalltheburningsorrowsofSamsar.Eventoconsideritmoredirectlyasthespecificcureforall
bodilyailmentsisnotnecessarilywrong,forailmentsofthebodyarecausedbymentaldisintegration,andwhentheinnermanhassurrenderedindevotiontoHim,LordNarayanaindeed
becomesaspecificcureforevenallthephysicaldiseasesofHisdevotees.
288.JagatassetuhAreclamationbundthrownacrosswatersconnectingdistantislandstothemainlandiscalledSetu.SriRamachandrajibuiltoneandreachedLanka.Theterm
Jagatassetuh,therefore,impliesthattheLordisHimselftheBridgeoverwhichonecansafelycrossovertherealmofegocentricimperfectionsandreachthejoyousrealmsoftheInfinite
Perfection.
289.SatyadharmaparaakramahOnewhochampionsheroicallyforTruth(Satya)andRighteousness(Dharma).ItcanalsoimplyasOnewhohasTruthfulness(Satyam),Righteousness
(Dharma)andHeroism(Paraakramah).Inshort,LordisOne,whofightsconstantlyagainstthefalseandtheunrighteoustoestablishTruthandPurity.
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bhootabhavyabhavannaathahpavanahpaavanoanalah
kaamahaakaamakritkaantahkaamahkaamapradahprabhuh.
290.BhootaBhavyaBhavanNaathahTheLordofthethreeperiodsoftime:thepast,thepresentandthefuture.LordofTimeistheOne,inwhosepresencealone,timeconceptis
possible.TimeistheintervalbetweenthoughtsandtheAwarenessthatilluminestheriseandfallofthoughtsistheveryLordofTime.ObjectivelyHeistheLordofallthose,thatexistin
thethreeperiodsoftimeorHetowhomallcreaturesconditionedbytime,prayforcomforts,solaceandprotection.
291.PavanahOnewhopurifieseverything.OrOnewhomanifestsasthelifegivingatmospherearoundtheworldandsustainstheexistenceeverywhere.
292.PaavanahIntheearliertermPavanahtheLordisindicatedastheOnewhohas,intheformoftheatmosphericair,filledtheuniverse.HeistheOnewhosustainslifeinallliving
creaturesasthelifegivingatmosphericair.Here,thepresenttermPaavanahmeanstheOnewhogivesthislifesustainingpowertotheatmosphericair.Itisverywellknownthatthe
movingair(Breeze)purifiesmorethananyotherknownthingintheworld.ThispurifyingpowerisacquiredbytheatmospherebyHisGrace.Inshort,Heisthesecretglorythatlendsthe
atmosphere,theverylifesustainingpropertyfortheair,andHeisthedynamismthatmovestheair.
293.AnalahThetermitselfmeansFire.SoHewhoisintheformoffire,andsustainslife.Acertainamountofminimumthermalheatisnecessaryforlifetocontinue,beitinthehuman
bodyorbeitintheEarthitself.Thiswarmthoflifeintheworldaroundandintheorganismitself,withoutwhichlifecannotcontinue.thatmightywarmthoflifeisnoneotherthantheLord,
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andhence,HeiscalledAnalah.AlsothetermAnahasthemeaningofPraana,andLameanstoreceive.Therefore,thetermcanalsoimplyOnewhoistheverySelf,theveryVitalFactor,
inthePraana.
294.KaamahaaOnewhodestroysalldesires.DesiresspringforthfromtheVaasanaas.WecanexperiencetheSelfonlyontranscendingthevaasanaas.Justasthesunisthedestroyerof
night,similarly,thePureconsciousness,theAtmanandtheVaasanaascannotremainattheoneandthesametime.TheVaasanaasendwhentheAtmanisexperienced.Fromthedevotees
standpoint,HeistheOnewhofulfilsallhisdesires.OrHewhoisthefatherofKaama,Pradyumna,whichagainisoneofthenamesofVishnu.
Desireisthesourcefromwhichendlessseriesofothersourcesofsorrowsflowintothehumanlife.Whenadesirearisesinthemind,onlytwothingsarepossible.Eitherwefulfilthedesire
orwedonot.Incasewegetourdesiresfulfilled,itisnaturalforthehumanmindtocraveformoreandthushebecomesrestlessduetogreed.If,ontheotherhand,thedesireisnotfulfilled,
angerrisesandwhenangerincreases,itbringsaboutdelusionofthemindandmakesthevictimseethingsinothers,inhimselfandthesituationheisin,whicharenotinfacttherearound
him.Insuchadeludedone,Wisdomslipsawayand,naturally,therefore,hisdiscriminativepowercannotfunction,sincehecannotjudgethepresentsituationwithreferencetoanystandard
idealthathehadinthepast.Whentherationaldiscriminativepowerfadesawaythatmanfallscompletelyoffthedignityofmallandbecomesworsethanabrute.Geetachartersthus,asteady
psychologicalfallinaspiritualbeing,andthisentirechainofselfdestructionspringsforthfromdesire.Adevotee,orameditator,whenheapproachesthisGreatReality,existinginthe
subjectiveCoreofhisownpersonality,hetranscendsalltherealmsofhisdesiresandpassionsand,therefore,thisGreatInnerSelfisindicatedhereastheDestroyerofallDesires.Heisthe
OnewhofulfilsalldesiresinHisdevotees,andthusbringaboutacalmfullnessofjoywithin.
295.KaamakritOnewhofulfilsalldesires.Theimplicationshavebeenindicatedintheanalysisofthepreviousterm.ItcanalsomeanastheVeryCreatoroftheLordofLoveKaama
Deva.EventhoughdesiresspringforthfromtherealmoftheCausalBody,constitutedoftheVaasanaaswithoutthethrillingtouchoftheSelf,evenVaasanaascannotexpressallby
themselves.Inthatsenseoftheterm,theveryagitationsofdesire,eruptfromHisGrace.Hence,HeiscalledtheKaamakrit.
296.KaantahOnewhoisofenchantingform.InfiniteBeautyistheverynatureoftheSelf,andtheUpanishadsdefinetheSelfasSaantamSivamSundaram.
Theaestheticisminmancravesforharmonyandwhereweexperiencethegreatestofharmony,therewedetectthepresenceofbeauty.Infrontofbeauty,theentirepersonalityofanintelligent
manbecomescalmandpeaceful,hushedinsilence,transportedtoecstasy.ThesearemomentswhenthemeditatorhastranscendedhisSheathsandisinunionwiththePureSelf.Naturally
therefore,thePurepersonalityofanintelligentmanbecomescalmandpeaceful.SelfisindicatedhereasKaantahDivineAuspiciousformofAbsoluteBeauty.
297.KaamahOnewhoisthebeloved.NotonlyHeisthebelovedofthedevotees,buteveryactivityofalllivingcreaturesisanattemptatcourtingandwinningblissandhappiness.The
BlissfulSelfisthegoalofallcreaturesinlife.Eveninsignifical1tunicellularorganismsrevoltagainstpain,andtheytooseekhappiness.Manisnoexception.TheInfiniteBlisswhichis
experiencedonlyontranscendingthebody,mindandintellect,isthatwhichisconstantlydemandedbyeveryorganismthatbreathesinthisuniverse.IntheignoranceofthisAllSatisfying
Goal,theworldsuffers.ThatLordisthebelovedofalldevotees,andinfact,HeisalsothebelovedofeventhosewhodenyHimandrunafterthesenseobjects.ThetheistseeksHimthrough
devotionormeditation.TheatheisttooseeksHimonlyinandthroughallhisdiligentpursuitsofthesensestimuli.
298.KaamapradahOnewhosuppliesthedesiredobjectsOnewhofulfilsalldesiresTothedevotee,theLord,isthegiverofalldesiredobjects,andtoamanofmeditation,theLordisthat
stateofmindwherealldesiresarefulfilledinthesensethatnomorecananydesirelingerinhisheartaftertheExperienceDivine
299.PrabhuhHeistheLord,theMaster,theOwner,theproprietor.Onewhohasallpowerstodo,nottodoandtodootherwiseiscalledtheGreatLord.
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yugaadikrityugaavartonaikamaayomahaasanah
adrisyovyaktaroopaschasahasrajitanantajit.
300.YugaadikritOnewhoisthecreatorofthedivisionsofaeons,describedinourPuranas,asYugas.TheseYugasarefourinnumber.Kritam,Tretaa,DvaaparaandKali.Inshort,Heis
theLordofTime.BythetermAadi,itmustbeunderstoodtoindicateallotherdivisionsofTimeasCenturies,Years,Months,Weeks,Days,Hours,MinutesandSeconds.Heisnotonlythe
LordoftheYugas,butHeistheLightofConsciousnessthatilluminesthedurationofeachexperienceandtheveryintervalbetweeneverypairofsubjectiveexperiences.
301.YugaavartahIntheprevioustermtheLordisindicatedastheCreatoroftheYugas,andherewearetoldthatHeisalsothePowerbehindthewheeloftimethatgoesonchangingand
repeatingitself,i.e.notonlyHeistheLordofTime,butHeistheMightyAdministratoroftheperformancesofTime,theveryLawbehindtheconstantflowofthefloodoftime.
302.NaikamaayahOnewhosedelusoryformsareendlessandvariegated.AccordingtoPuranas,forthesakeofsustainingtheworldandmaintainingitsorderandrhythm,theLordhad
takendifferentforms,eachofHismanifestationswellsuitedforthetimesofHisarrival.Thus,wehavetenincarnations.Also,inthatmightymanifestationsoftheLord,asKrishnaand
Raffia,wefinddescriptionsofhowoneandthesameentitygenerateddifferentattitudesandemotionsindifferenttypesofpeople.Inshort,onewhohasrealisedtheSelf,canthereafterfreely
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playthroughallhisexistingVaasanaasandnoneofthemcaneverentanglehim,becausehehasgrowntobethemasterofhisownVaasanaas.Maayaa,otherwisecalledasAvidyaa,is
constitutedoftheVaasanaasinus,formingourCausalBody.OnewhohastranscendedthisistheOnewhohasrealisedtheInfinite.Lordistherefore,onewhoiswithoutMaayaainHim.An
individualentity,likeus,isonewhoisunderthetyranniesofMaayaa.TheLordisonewhocanwieldMaayaaforHispurposewithoutHimselfbecominginvolvedinit.
303.MahaasanahThiswordcanbedissolvedasHewhoeatsupeverything.Onewhoswallowsupallperceptions,emotionsandthoughts,createdbytheVaasanaas,atthevariouslevels
ofpersonality,duetoourownindividualVaasanaas.AtthetimeofSamaadhiwhenthelimitedegoisendedandtheSupremeisexperiencedalltheexpressionsofVaasanaasare,asitwere,
swallowedbythatInfiniteExperience,andtherefore,thisGreatVishnuiscalledastheConsumerofEverything.
304.AdrisyahThroughthesenseorgans,themindandintellectatthismoment,weareawareoftheouterobjectsandoursubjectiveemotionsandthoughts.TheultimateRealityisneither
theobjectsperceivedbyus,northeinstrumentsofourperception.HeistheSubjectiveCore,theEternalEssence,wherein,theperceivedandtheinstrumentsofperceptionsarealltotally
absent.ThisSubjectiveRealitymustnecessarilybe,byItsverynature,notanobjectofperception,andhence,ItiscalledastheImperceptiblemeaning,HeistheveryPerceiverinall
perceptions.
305.VyaktaroopahHewhohasaformclearlyperceptibletothemeditatorinhismeditation.Thecontradictionissosmotheringlyapparentbecauseoftheveryplacingoftheterm.Itis
onlyjustnow,intheaboveterm,thatwearetoldthattheLordisimperceptible(Adrisyah)andtheveryfollowingtermdeclaresthatHeisperceptible.HereitmeansthatthoughHeisnot
perceptiblewiththephysicalinstrumentsofperceptions,yetontranscendingtheequipments,theYogiintimatelycomestoexperiencetheentireDivineGloryoftheSelf.Though,ordinarilyit
isnoteasytoseeHim,inthedevotee'sheart,theLordcomestoplayvividlyanddrivesthedevoteemadinhisecstasy.
306.SahasrajitOnewhovanquishesthousands.InallthePuranaseverywhere,itisfoundthattheIncarnationsmanifesttodestroythediabolicallyfallen(Raakshas)whoapproachthe
goodinendlesshoardstoannihilatethem.OnewhoconquersoverthesediabolicalforcesistheLordVishnu.
Subjectivelythehostsofpassionsandlusts,greedsandjealousieswhichinvadetheinnerbosom,andlootawaytheseekerstranquillityandpeace,areallultimatelyvanquishedbythisHigher
Consciousnessandtherefore,theSelfisindicatedastheonewhoisevervictoriousoverallthehoardsofourlowerimpulses.
307.AnantajitEvervictorious.ThevictoryoftheLordisendlessineveryIncarnation,Healonewinsintheend.ThevictoryovernegativeforcesbecomescompletewhenoncetheHigher
Consciousnessisexperienced,andhence,theSelfisindicatedhereasAnantajit.
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ishtovisishtahsishteshtahsikhandeenahushovrishah
krodhahaakrodhakritkartaavisvabaahurmaheedharah.
308.lshtahThistermcanbeinterpretedintwoways.OnewhoisinvokedthroughthedifferenttypesofVedicrituals(Yajnas),isIshtah.Or,itcanalsomean,Onewhoislovedbyall.The
Lordbeingtheverycentreofallloveineveryone.TheBrihadaranyakopanishadveryclearlyindicatesthisideainalmostunvarnishedwords:Themanloveshiswifenotbecauseofthewife,
butbecauseofhimself....etc.
AlllovespringfromourpersonallovefortheInfinitewhichistheSelfinus.
309.VisishtahOnewhoisthenoblestandthemostsacred.Vishnu,theLord,dwellsintheheartofeveryone.Heisthesoleessencepresidingovereveryphysical,mentalandintellectual
activitiesineverylivingcreatureand,therefore,Heisindicatedbythisterm.
310.SishtaishtahToallspirituallymindedgoodpeopleandthereforesincereseekers,theLordisthegreatestbelovedinasmuchas,HerepresentstheGoalandtheDestinationofall
devotedseekers.Inshort,HeistheSupremeBelovedforallspirituallyinclineddivinehearts.
HecanalsomeanthattheLordisonewhoHimselfissincereandardentloverandcourtierofalldevotees,sincerelyanddiligentlyseekingHim.Therearecommentatorswhoindicatethatthe
termcanalsomean:Onewhoisbeingconstantlyinvokedandhelpinadorationbyalltruedevoteeswiththeirphysical,mentalandintellectualactivities.
311.SikhandeeOnewhowearsSikhandameaningthepeacockfeather,LordKrishnaisdescribedinBhagavatashavingadornedwiththeeyeofthepeacockfeather,especiallyinhis
earlychildandboyhood.
312.NahushahThetermNahanmnmeansbondage,therefore,thetermstandsforOnewhoisfamiliarwithbondages,lnVedanta,thewordIsvarahistheSupremeConsciousness
conditionedbythetotalCausalBody(Maayaa)atthesametime,IsvaraisOnewhohastheMaayaaunderHiscontrol,ItcanalsobeunderstoodasOnewhobind,allcreaturesoftheworld
withthecordofMaayaa.ThosewhoarestudentsofthePuranasinterpretthiswordasOnewhoseglorywasexpressedinthespectacularmagnificenceinNahushah,whogainedtheOffice
ofIndra.
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313.VrishahThereisafamousstatementintheHindutraditionfromwhichwecangatherthattheLordisofthenatureofDharma.DharmameanstheessentialLawofBeing,thatbecause
ofwhichanindividualisanindividual,withoutwhichtheindividualcannotexist,istheDharmaoftheindividual.Inthissense,theessentialDharmaofoneistheSelf.Thus,Vrishahisbut
anothernametosuggestthattheLordVishnuisnoneotherthantheSelfinus.ItcanalsomeanOnewhoshowersthefulfilmentofalldesiresinalldevotees.Desiresarisewhentheexisting
Vaasanaasgetimpatientandexplodeintomanifestation.Asthedesirearises,themindplansoutandthebodyactstowardsitsfulfilment.Alltheseactivitiesarepossibleonlywhenthevehicles
arethrilledbytheSelfinus.Thus,ultimately,onewhofulfilsalldesiresistheLordofourheart,theAtman.
314.KrodhahaaOnewhodestroysangerinallsincereseekers.Wehavealreadyfoundearlierthatangermanifestswhenfulfilmentofadeepdesireisobstructed.OnrealisingtheLord,all
desiresendand,therefore,therecannotbeanyangeronanyoccasion.Also,angercancomeonlywhenwerecognisetheworldofpluralityaroundus.ForonewhoisexperiencingtheSelf,
thereisnothingbuttheOneSelfeverywhereand,therefore,thereisnooccasiontoentertainthisemotionofanger.
315.KrodhakritkartaaOnewhogeneratesinasincereandseriousseekerangeragainstthelowertendencieswhentheymanifestKrodhakrit.AlsoHeistheverycreativeimpulse
KartaabehindthelowertendenciesbecauseallthingscomeoutfromHimalone.Somecommentatorsconsiderthistermastwodifferentwords,butthemajorityconsiderthemasan
integratedone.
316.VisvabaahuhOnewhohasnumberofhandswhosehandsareeverywheredoingallactivitiesintheuniverse.Thelifeinthebosomaslongasitexists,solongalonethehandsandthe
legsfunction.Thehandscanliftanddoitsjobonlywhenitisincontactwithlife.Lifeexpressingthroughthehandisitsfunction.Allhandsthataredoingvariegateractivitiesalloverthe
worldareallHishandsinasmuchas,whereHeisnot,thatlifelesshandcanperformnomoreanyactivity.SinceHeisthusthedynamicOnePrinciplethatfunctionsthroughallhandsat
work,HeiscalledaVisvabaahuh.
317.MaheedharahOnewhoistheSubstratumandsupportfortheEarth.TheLordistheverymaterialcausefortheuniverseandassuch,Hesupportstheworldjustascottonsupportsthe
cloth,mudsupportsthepot,goldsupportstheornament.SincethetermMaheealsomeanstheadorationssentupbythedevotees,itcanalsomeanOnewhoreceivesalltheworshipof
devotedhearts.
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achyutuhprathitahpraanahpraanadovaasavaanujah
apaamnidhiradhishthaanamapramattahpratishthitah
318.AchyutahOnewhohasnotgotanymodifications(Chyutam)suchasbirth,growth,decay,disease,deathetc.TheEternalandImmutablecannothaveanychangeandtheSelfbeingthe
Eternal,itcannothaveanyofthechangesthatarenaturaltoallmortalandfinitethings,UpanishadsthemselvesthunderthisTruthEternal,AuspiciousandChangeless.
319.PrathitahOnewhoexistspervadingallspreadingHimselfeverywhere.ItcanalsomeanOnewhoseglory,asdescribedintheUpanishads,hasspreadroundtheworldeverywhere.
320.PraanahAllmanifestedexpressionsoflifearecalledasthePraana.HeisthePraanainalllivingcreaturesmeaning,itisHismanifestationsthatwerecogniseastheendlessactivitiesin
alllivingcreaturesinthisdynamicworld.AlsoitcanmeanthatHeistheOnewhointheformofvitalair,sustainslifeinallcreatures.
321PraanadahOnewhogivesstrength(Praana)toeverywhereTherootdahasameaningofdestructionand,therefore,thetermcomprehendsalsothepowerofdestructioneverywhere
AccordingtothePuranas,therefore,HeistheOnewhogivesthestrengthandgloryforDevas,andagain,HeistheOnewhosuppliesspecialstrengthtothemtowinoverthebrutalforcesof
thediabolicallywicked,theAsurasSubjectively,itistheSelfthatsuppliesthementalstrengthforcultivatingthehighervaluesoflife,anditisthesameSourceDivinethatfloodstheseekers
heartwiththecouragetoannihilatethelowerimpulsesthatcometodestroyhispeaceandtranquillitywithin
322.VaasavaanujahthebrotheroftheIndra.ThisnamehasbeenacquiredbylordVishnubecauseofhisincarnationastheAdorableDwarf(Vaamana).Atthattime,theLordhadtotake
birthinthewombofAditiandmanifestastheyoungerbrotherofIndra.InthesubjectivescienceofVedanta,thekingofthegods(Indra)istheLordofthesenseorgansandsoheisthe
Mind.ThespiritualurgethatdawnsinusasayoungerbrotheroftheMind,ultimatelycomestomeasureawayandwinoverthethreeworldsofwaking,dreamanddeepsleep,andthus
comestoconquerovertheentirekingdomofIndrainmoresensethanone.
323.ApaamnidhihTreasureofwaters,meaningtheocean.TheverygloryandmightoftheoceansareallbutareflectionofSriNarayanasownglorydivine.IntheGeeta,Bhagavan
Himselfsays,amongthecollectionsofwaters,IamtheOcean.
324.Adhishthaanamthesubstratumfortheentireuniverse.Thedelusorymisconceptionscanbeprojectedonlyuponsomethingthatisrealandthispermanentpostiscalledthe
substratumforthedesuloryGostVision.
325.ApramattahOnewhohasnoPramaada,meaning,Onewhonevercommitsamistakeinjudgement.TheLordistheLawbehindallhappeningsintheuniverse.Theresultsofthe
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actionsarealwaysstrictlyaccordingtothequalityoftheactions.InadministeringthisLawofKarma,OnewhonevermakesanymistakeisApramattah.WearefullofPramaadawemakethe
mistakeofmisunderstandingourselvestobethematterequipmentaroundusandduetothisPramaada,weprojectinourselvesthefalseconceptofanEgoTheSupremeiseverthePure
Consciousnessand,therefore,Heiswithoutsuchwrongselfjudgement.
326.PratishthitahEverythingintheworlddependsuponsomethingelsetoserveasitscause.Sinceallthingsthatweperceiveandexperienceintheworldarealleffects,theyhavetheir
owncauses,andtheeffectsmustnecessarilydependuponthecausefortheirveryexistence.TheSupremeLordistheOneuncausedCausewithreferencetowhomeverythingisonlyan
effect.SinceHeisthustheultimateCause,HeisnotdependinguponanythingotherthanHimself.ThisselfestablishedRealityisindicatedbythetermPratishthitah.
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skandahskandadharodhuryovaradovaaryuvaahanah
vasudevobrihatbhaanuraadidevahpurandarah.
327.SkandahThisisoneofthenamesoftheyoungestsonofLordSiva,Subrahmanya,whoisdescribedinthePuranaasCommananderinChiefoftherighteousarmy.Therefore,Skanda
meanstheLord,whosegloryisexpressed,throughSubrahmanya,InordertorealisetheSelf,itisaprerequisiteconditionthatthedifferentpersonalitylayersintheseekershouldbe
completelyintegrated.
328.SkandadharahOnewhoupholdsthewitheringrighteousness.Or,OnewhofatheredLordSubrahmanya,meaningOnewhoisintheformofParamesvara.
329.DhuryahOnewhocarriestheLord.TheLordistheOnewhocarriestheresponsibilitiesofcreation,sustenanceandannihilationoftheentireworldofplurality.Onewhocarriesout
thesefunctionssystematicallywithoutanyhitchroundmillenniumsisSreeNarayanaandHeisthereforeDhuryah.
330.VaradahOnewhoblessesalltruedevoteesandfulfilstheirrequestforboons.ItcanalsomeanOnewhogivesthebest(Varam)inlifetothosewhoseekHimwithperfectdetachment
andsharpeneddiscrimination.
331.VaayuvaahanahTheOnewhocontrols,regulatesandmovesthegreatwinds.IntheSanskritliterature,themovementofairintheatmospherehasbeenclassifiedunderseventypes
andtheyarecalledtheSaptaMarutah.
Inshort,theinconceivablemightandpowerofthewindsandtheirlifesustainingabilitiesarealllentouttotheairbyHisownmunificenceand,therefore,HeiscalledasVaayuvaahanah.
332.VaasudevahOnewhoisatoncebothVaasuandDeva.VaasumeansOnewhodwellsinthephysicalequipmentsofalllivingcreaturesasitsindweller(Jeeva)DevameansOne
whorevelsorOnewhoillumines.Thus,VaasudevahmeansOnewholivesinthephysicalequipmentasthoughconditionedbythem,andyet,whoistheVitalConsciousnessinthelightof
whicheveryexperienceisillumined.TheLordistheOnewhodwellsinallthingsoftheuniverseandHeisatoncetheSupporteroftheentireworld.
Also,directly,itcanbetakentomean,OnewhoisbornastheSonofSriVasudevaintheJailofKamsa,theBlueBoyofBrindaavana.HeiscalledVaasuasHeveilsHimselfwithHisown
MaayaaDevameansHewhosports,wishestoconquer,conducts,shines,createsandmoves.IntheUdyogaParvaofMahabharata,weread,LiketheSunwithhisraysIamcovering
(Deva)inallbeingsandhence,IamcalledVaasudeva.
Vishnupuranasays,asHeresideseverywhereinandthroughallthings,HeistermedVaasudevah.AllbeingsremainintheSupreme,andHeinallbeingandhence,theOmnipresentis
calledtheVaasudeva.
333.BrihatbhaanuhPossessedofendlessrays,meaningOnewhoilluminestheworldwiththeraysoftheSunandtheMoon.
Mahabharatasays,HewhosegreatraysareintheSun,MoonandothersandHewhoilluminestheuniversethroughthemiscalledthePossessorofgreatrays.
334.AadidevahOnewhoisthePrimarysourceforeverything,meaningtheLord.HeistheFirstCause,andhencethefirstDeity.
335.PurandarahThedestroyerofthecities.Cityisthewellequippedfieldforgatheringendlessexperiences.Thethreecitiesthroughwhichwegenerallymoveaboutgatheringour
experiencesinthisworldarethewaking,dreamanddeepsleep,OntranscendingtheGross,SubtleandCausalBodies,oneexperiencestheSelf,andatsuchamomentthesethreecitiesare
burneddownorpillagedorblasted,ThesameidealisexplainedintheShivapuranaalsoaccordingly,wecansaythatHeisOnewhoasMahesvara,performedthedestructionofthethree
cities.
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asokastaaranastaarahsoorahsaurihjanesvarah
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anukoolahsataavarttahpadmeepadmanibhekshanah.
336.AsokahOnewhohasnosorrows.Sorrowisaconditionexperiencedwhenthemindisagitatedandextremelydisturbed.Theagitationsofthemindcomefromdesires,greed,etc.
Therefore,thetermAsokahindicates,Onewhohasnoneofthesenegativetendenciesthatcreateintheirturnmoreandmorementaldisturbances.Thisisatrueappalation,because,theLord,
astheSelf,transcendstherealmofthethoughtdisturbancesconstitutedbythemindintellectequipment.
337.TaaranahOnewhoenablesotherstocross.TheegosufferingtheconstantagitationsoftheequipmentsissavedbytheSelf.Theego(jeeva),whenitdiscoversitsidentitywiththe
Self,automaticallymovesawayfromthesorrowsofthevehicles.Inshort,asVishnubhaagavatasays,whoisthereotherthanYouthatcansaveusfromthewheelofbirthanddeath.
338.TaarahOnewhosavesiscalledTaarah,OnewhosavesfromthefearofrebirthandalsoOnewhoisaconstantprotectorofthedevoteesand,therefore,thedevoteesthemselvescall
HimastheSaviour(Taarah).
ThesethreetermsindicatehowVishnuistheAbsoluteProtectorofHisdevotees.Hesavesusfromtheafflictions(Asoka)ofthebodyandsoSubjectivesorrows(Adhyaatma).Heenablesus
tocrosstheoceanofSamsaara(Taaranah)and,therefore,HesavesusfromallCosmicpains(Adhibhootah).Hesavesusfromtheelements(Taarah),andso,HeistheSaviourfromall
sorrowsofbirthanddeaththisindicatesalltransCosmictragedies(Aadhidaivika),meaningthatNarayanacansaveusfromallsorrowscontributedbythehandGod.
339.SoorahTheValiant.AllsourcesofstrengthandcouragespringfromtheLifeinusand,therefore,theLordoftheuniverseiscalledhereastheValiantcapableofcrushingall
unrighteousforces,howeverwelltrenchedtheymaybeintheworld.
340.SaurihSoorasenawasthefatherofVasudeva,andwehavealreadyfoundthatVasudevassonisVaasudeva.Therefore,theLordhadtakenHisincarnationinthefamilyofSooraand
soHeistermedasSaurih.
341.JanesvarahTheLordofthepeople(jana).ThosewhoarebornarecalledJana.ThereforethetermindicatesthatHeistheLordofallcreaturesborntheuniverse.
342.AnukoolahAheartywellwisher,orfriendofeveryone.SincetheLordistheEssentialLifeineveryone,Heisthefriendandallyofeveryindividualinasmuchas,nobodyspends
hislifeexceptinconcurrencewithhisownsubjectiveintentionsandpurposes.Thus,theLordisafriendfulfillingtheintentionsofamurderer,andHeisagainthefriendofanotherhelping
Himtoservethemankind,ifthatbehisintention.Thus,HeisafriendandadevotedallytoeveryonesinceHeisthemightypowerbehindallVaasanaasexpressingthroughallcreatures.
343.SataavarttahSatameanshundred,andhereitisusedasinnumerable.ThusthetermSataavarttahmeansOnewhotakesinfinitevarietiesofforms.Allformsintheuniverseare
butHisown,inasmuchas,Hismanifestationistheuniverse.Again,Hetakesinnumerableincarnationsinordertomaintainthetawofthecosmosandalsothelawofevolution.Itcanalso
meanOnewho,asPraana,movesintheinnumerableNaadeesinthebody.
344.PadmeeOnewhohasthelotusinhishand.ThelotusisthenationalflowerinBharatasitsymbolisesinourculture,theGoalofourSpirituallife.ItistoofferthisKnowledge,that
theLordblowsHisconch,andifpeoplearenotlisteningtothissilentcalloftheHigherfromwithin,HeusesHisgadaa(mace)togivemercifulknocksinlife.Still,ifanindividualora
generationisnotlisteningtoHiskindlywarnings,HehastheDiscus(Chakra)inHishand.Heannihilatestotallytheexistingformsandrecreates.
345.PadmanibhekshanahOnewhoseeyesareasbeautifulastheLotus.Inshort,lotuseyed.
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padmanaabhoarvindaakshahpadmagarbhahsareerabhrit
maharddhiriddhahuriddhaatmaamahaakshahgantdadhvajah.
346.PadmanaabhahOnewhohasthelotusinhisnavel.Thisisnottobetakenliterally.Navel(Naabhi)isthepsychiccentrewhereallunmanifestthoughtsfirstspringforthintoour
recognition(Pasyantee).TheseedlessstateofallthoughtsiscalledintheYogaSastra,asParaa.Itthereforemeansoneinwhosebosomlies,inpotential,allthepossibilitiesoftheuniverseof
expression.ItcanalsomeanOnewhomanifestsHimselfinthelotusoftheheartofhisdevotee.SometranslateasHewhoisseatedinthepericarpofthelotus.
347.AravindaakshahOnewhohaseyesasbeautifulasthelotus.Thelotusopensatsunriseandclosesinthenight.TheLordopensHisbeautyandgraceinthepresenceofthe
devoteesandthefloodofHisgrace,asitwere,drysupinthepresenceofthedarksensualityoftheignorant.
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348.PadmagarbhahOnewhoisbeingmeditateduponinthecentreofthelotusoftheheart.
349.SareerabhritOnewhosustainsnourishesallbodies.Or,itcanmeanOnewhoisformoffoodandpraana,becomestheverycauseforthesustenanceofthebody.Itisafactvery
wellknownthateventhoughabodycancontinueexistingwithoutvisiblydecayingfor50years,onceLifehasebbedaway,thedeadbodycannotmaintainitsformanditdoesnotexisteven
for48hoursintact.Hewhowhilepresidingoverthebodynourishesandmaintainsit,andinwhoseabsencethebodydecaysandnourishes,HeistheOnewhoistheSustainerofthebody
(Dehahhrit).
350.MaharddhihOnewhohasgreatriddhi,meaning,prosperityandpower.Thesetwoprosperityandpowertogetheriscalledglory(Aisvarya).Thusthetermmeans,Onewhohasby
HisverynaturegloryeverwithHim.
351.RiddhahOnewhohasexpandedHimselftobetheuniverse.Inshort,OnewhohasmanifestedHimselfastheentireworldofplurality,constitutedofthefinitethingsofthe
Cosmos.
352.VriddhaatmaaTheancientSelf.IntheSelfthereisnoconceptofTime,Itbeingbeyondtheintellect.Buthere,bythetermVriddhaatmaa,itonlymeansthatHewastheSelfbefore
allcreation.ItisonlyafterthecreationofTimethatwearecapableofsayingandindicatingHimastheSelfofthevariouslivingcreatures.HeisthefirstSelf,meaning,HeistheSelfwhose
manifestationsaretheworldofplurality.
353.MahaakshahTheGreateyed,meaning,theeyesthatcanseenotonlytheworldofobjects,butalsoXraythroughthemandseeallthatarehappeningdeepwithinthebosomofall
creatures.HeistheGreatEyeseeingall,atalltimes,asHeistheConsciousnessthatillumineseverythingatalltimes,inallbosoms.
354.GarudadhvajahOnewhohasthe(Garuda)ashisinsigniaonhisflag.TheeagleisconsiderasthevehicleoftheLordmostprobablyBecausethisbirdeversoarshighandfrom
aboveseeseventheminutestspeckofdirtintheworld.Theeagleafterspyingthecarrion,swoopsdownandtakesitaway,thuspurifyingtheatmosphere.Similarly,theLordneverallows
anynegativethoughttocomeintotheheartofHisdevotees,andhence,theeagleisconsideredasHisvehicle.
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atulahsarabhahbheemahsamayajnohavirharih
sarvalakshanalakshanyahlakshmeevaansamitinjayah.
355.AtulahIncomparable.Forhimwhosenameisthegloryoftheuniverse,thereisnolicence.Again,BhagavatGeetasays,ForThyequalexistsnot,whereisanothersuperiortoThee
inthethreeworlds?Inshort,thereisnothinglikeHim,sinceHedoesnotfallunderthecategoriesofthethingsperceivedbythebodyortheemotionsfeltbythemindorthethoughts
entertainedbytheintellect:nothingthatweknowofcanbecomparablewithHim.
356.SarabhahOnewhodwellsandshinesforththroughthebodies.BodiesarecalledSarabecausetheyareperishable.Thelifethatpresidesovertheperishablebody,whosegloryisthe
individuality,istheSelf,theLord.Itcanalsomean,Lord,whoisofthenatureofParamesvara,for,LordSivahadoncetakentheincarnationofSarabha,acreaturewitheightlegs,capable
ofkillingeventhelions.
357.BheemahTheAllinspiring,theTerrible,meaning,Onewhoisamightyandterriblephenomenatothosewhoarecruelandsensuousintheworld.Tothebad,theLordisalwaysa
frightfulpowerofvengeance,tofollowthemrelentlesslyastheirdoom.
Somecommentators,duetothepositionofthiswordinthestanza,readitasabheemah,meaningthereby,Hewhoisthesheltertothosewhoaregood.
358.SamayajnahKnowerofallsixsystemsofphilosophy,oritcanmeanOnewhoknowstheexacttime(samaya)forcreation,preservationanddestruction.Or,itcanalsomeanOne
whoseworship(Yajna)isnothingmorethankeepinganequalvisionofthemindbythedevoteeThegreatdevoteePrahaladasays,tobeequalinallconditions,istheworshipofAchyuta.
359.HavirharihThereceiverofalloblation.HeistheLordofallYajnasandassuch,HeistheOnetowhomthedevoteeoffershisoblations,andHeistheOnewhoreceivestheminall
dedicatedactivities.BhagavatGeetasays,IamindeedtheenjoyerandalsotheLordofallsacrifices.TheLordiscalledHavisasHeisworshippedthroughoblation.
SomecommentatorsrecogniseinthistermtwodifferentnamesoftheLord:HavihandHarih.Inthiscase,theformerterm,HavihmeansHewhoisinvokedbyeveryonewhoperforms
theYajnas.ThetermHarihmeansOnewholootsawayallVaasanaas(Paapa),andconsequently,OnewhowipesawayallexpressionsofVaasanaas.
360.SarvalakshanalakshanyahKnownthroughallmethodsofproofs,meaningHeistheOneSelfthatisultimatelyprovedbyallscientificinvestigationsandphilosophical
enquiries.Whetheritbethroughdualistic(dvaita)orthroughnondualistic(advaita)philosophy,theUltimateTruthexperiencedbytherealisedseeker,isthisGreatVishnu.
361.LakshmeevanTheconsortofLakshmi.HeistheSpirit(Purusha)thatthrillstheentireworldofmatter(Prakriti).Matterthrilledwiththespiritisthedynamicworldthatwesee
around.Thus,themanifestedLordiseverweddedtoLakshmi.LakshmialsomeansEffulgent,andtherefore,theLordwhoisEvereffulgent,meaningthePureConsciousness,thatillumines
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everything,isindeedLakshmeevan.
362.SamitinjayahEverVictorious.InthePuranas,wefindtheLordultimatelywinsinHisbattlewiththeunrighteousforces.Heisthedestroyerofallpainsintheindividualityofthe
devotees.Samitiasaword,hasgotthemeaningBattle.
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viksharorohitomaargoheturdaamodarahsahah
maheedharomahaabhaagovegavaanamitaasanah.
363.ViksharahKsharahmeansdecaying,thatwhichisperishing,andsoViksharahmeansImperishable.ThosewhoaremeditatingupontheLordinHisunmanifestedStateof
Glory,thistermisveryoftenused.Allmaterialthingsareconditionedbytimeandallobjectsare,therefore,perishable.TheLord,theSelf,istheSubjectandis,therefore,everUnchanging
andalwaysImperishable.
364.RohitahThetermRohitameansfish,andthisnamehascometoindicateLordVishnubecauseofHisfirstincarnationastheFish.Whentheentireworldwassubmergedinthewaters
ofthedeluge,theonlylivingcreaturesthatwereavailableatthattimecouldonlybefishes.LordcouldincarnateatthattimeonlyintheformoftheFish.Therefore,herethetermmeansOne
whohadmanifestedtoservethelivingcreaturesastheFishamongthefishes.
365.MaargahThePath.InordertorealisetheHighestwhichistheNamelessandFormless,humanmindwillhavetofirstholdontoadivineform,andthatisLordVishnu.Heisthe
WayandtheGoal.Inshort,HeistheOnewhomseekersoftheHighestmeditateuponinordertoreachtheSupreme.
366.HetuhTheCause.Onewhoisthecauseforthewholeuniverse.Heisatoncethematerialcause(UpaadaanaKaarana),theinstrumentalcause(NimittaKaarana)andHewhoaloneis
alsotheefficientcauseinthecreationofthisuniverse.Hence,HeiscalledTheCause.
367.DaamodarahThistermhascometoindicatetheLordbecause,HeisOnewhoisknownthroughamindwhichispurified(Udara)bymeansofselfcontrol(dama)andsuchother
qualities.AccordingtoMahabharata,WecallHimasDaamodaraasHeisknownbymeansofDama.
BrahmapuranarecapitulatestheincidentintheearlychildhoodoftheLordwhenHewastiedwithacord(daama)roundHiswaste(udara).ThistermcanalsomeanOneinwhosebosom
reststhewholeuniverse.
368.SahahAllenduring.TheLordisOnewhohaspatienceateverything,andisOnewhoreadilyforgivesallthedefaultsofHissinceredevotees.
369.MaheedharahTheSupporterortheBeareroftheEarth.SinceHeistheveryessenceintheuniverseasitsmaterialcause,HeistheOnewhosupportsallformsintheuniverse.The
Lordsupportstheworld,justasgoldsupportstheornaments,thecottonsupportsthecloth,theoceansupportsthewaves.
370.MahaabhaagahHewhohasextremebeautyinallHislimbs,orHewhoiseverfortunate,orfiewhogetsthegreatestshare(Bhaaga)ineveryYajna.
371.VegavaanHewhoisswiftOnewhoisthefastestinreachingthedevoteethemomenthislovingheartremembersHim.ByimportitmeansthatHeisAllpervading,therefore,Heis
thefastest,inasmuchasnothingcaneverovertakeHim.
IntheIsavasyopanishadHeisindicatedasswifterthanthemind(Manasojaveeyah).
372.AmitaasanahOfendlessappetite.Thisshouldnotbetakenliterally,butitonlymeansthattheentireworldofpluralityprojectedbythemind,mergesbackwhenthemindis
transcendedatthetimeoftheexperienceoftheSelf.Justaswecansaythatthewakerswallowsthedreamer,theHigherConsciousness,withaninfiniteappetite,asitwere,swallowsthe
InfiniteCosmoshencefiguratively,HeisconsideredastheGreatConsumerofthewholeworldofpluralityduringinvolution(Pralaya).
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udbhavahkshubhanodevahsreegarbhahparamesvarah
karanamkaaranamkartaavikartaagahanoguhah.
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373UdbhavahTheOriginatorTheLordisthematerialcausefromwhichtheentireuniversearisesand,therefore,HeistheoriginfortheCosmos,oritcanmeantoindicate,Onewhois
againandagainbornastheendlessjivasundertheurgeoftheirindividualvaasanaas.
374KshobhanahTheAgitatorIftheSelfwerenotintheequipments,theequipmentswillnotgetagitatedwillnotpursuetheirfunctionsTheAtman,thePureConsciousnessisthat
whichthrillsandagitatesboththematter(Prakriti)andenergy(Purusha),andcausesthemanifestationofthelivingentities(jives),who,withtheiractions,constitutethedynamicaspectofthe
world.IftheSelfisnotthere,therecanbenomovementorexpressionoflifeeverythingwouldhaveremainedcompletelyinertandinsentient.HeistheLordwhothrillstheworldandmakes
itsobeautifullypalpitatingwithlife.Hence,HeiscalledastheAgitator(Kshobhanah).
375DevahOnewhorevelsisDeva.ThistermDeevyatiinSanskritalsomeanstoconquer,toshineandtopraiseTherefore,LordVishnuisrightlycalledasDerahbecauseHe
sportsthroughHisplaythegreatCreationSustenanceDestructionplay,HefunctionsinallBeingsasHeshinesastheUniversalConsciousnessandHeispraisedbyallthedevotees
SvetasrataraUpanishadindicatesthereisonlyoneDeva.
376SreegarbhahContainingallglorieswithinOneinwhomareallglories(Aisvarya)ThegloryoftheLordistheuniverseandthisuniverseresidesinHim,andtherefore,allpowers
andgloriesthataremanifestedintheuniversearealsoeverinHim.
377.ParamesvarahTheSupreme(Parama)Lord(Isvara).ThefanaticsgenerallyinterpretthewordtomeanastheonlyLord,inthesensethatallotherconceptsofGodarewrong.The
largehearted,tolerantRishisofold,couldhavenevermeantsuchameaning.ItcouldonlymeanthatHeistheSupremeConsciousnesswhoseexpressionsareallthedeities.ThetermIsvara
indicatesbothmightandglory.Therefore,ParamesvarameansOnewhoisOmnipotentandAllglorious.
378.KaranamTheInstrument.Thatwhichismostusefulinfulfillinganypieceofworkiscalledthetoolortheinstrument.ForthecreationoftheworldHeistheinstrumentalcause
(NimittaKaarana).
379.KaaranamTheCause.BytheearliertermitwasindicatedthatHeistheinstrumentalcause(NimittaKaarana)forthewholeuniverse.Herenow,bythisterm,itisindicatedthatHe
istheverymaterialcause(UpaadaanaKaarana)oftheuniverse.Sincethetermdirectlymeansonlythecause,itcanmeannotonlythematerialcause,butalsoitcansuggesttheinstrumental
cause.IntheformercaseitwouldmeanHefromwhomthewholeuniversearises,andinthelattersense,thetermisinterpretedbysomecommentatorsasHewhocausestheuniverseto
emergeout.
380.KartaaTheDoer.HeistheOneinwhosepresencealoneallactivitiesarepossible,andhencebyatransferredepithet,thoughthedoingsallbelongtotheequipments,theSelfis
calledastheDoer.Onewhocanfreelyperformallthefunctionsofcreation,sustenanceanddestruction,istheDoer.
381.VikartaaOnewhocreatestheinfinitevarietiesthatconstitutetheuniverse.Itcanalsomean,OnewhohascreatedoutofHimself,theendlessselfmanifestationsofincarnations.
382.GahanahTheUnknowable.OnewhocannotbecomprehendedbyanyoftheknowninstrumentsofknowledgeOnewhoisnotanobjectofperception,butistheverysubjectand
theperceiverinallsenseorgans.
383.GuhahOnewhodwellsinthecaveoftheheartmeaningOnewhoistheverycoreofeverylivingcreature.Heisconcealedwithintheequipmentsandhence,Heisdescribedinour
ScripturesasOnewhodwellsinthecaveoftheheart.TheSmritidescribesHimasThisLord,theGreatPurusha,theWitnesswhodwellsinthecavemostsecretively.Mundakopanishad
describestheSelfasNihitamGuhaayaam.Again,theLordHimselfsays,IamnotreadilyperceivablebyallasIamveiledbymyownMaayaa.
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vyavasaayovyavasthaanahsamsthaanahsthaanadodhruvah
pararddhihparamaspashtahtushtahpushtahsubhekshanah.
384.VyavasaayahResolute.BeingofthenatureofPureWisdom,thereisnovacillationinHimallirresolutionisatthelevelofthedoubtingmindandtheunpreparedintellect.Theterm
VyavasaayahalsomeansYoga.Inthissense,thetermisusedintheGeeta,TheintellectofonewhoispractisingYogaissinglepointedwithoutvacillation.Again,inthesamechapter
criticisingthosewhoarerunningafterenjoymentandpower,Krishnasays,thosewhoarerevellinginsensualityandconsequentlydisturbingthepoiseoftheirintellect,cannothaveasteady
mindandconsistentpursuitofYoga.
ToworkpersistentlyuntiltheGoalisreachedisresolution.TosteadilyapplyourselvesincontinuouslywithdrawingourselvesfromouridentificationswiththenotSelf,untilwecometo
apprehendandexperiencetheSelf,isYoga.Hence,commentatorsinterpretVyavasaayaasYoga.
385.VyavasthaanahTheBasisortheSubstratum.TheonewhoistheverySubstratumfortheentirepluralisticworldtheOnewhoordersthelawsofthecosmosandadministersthose
laws.
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386.SamsthaanahTheUltimateAuthority,StateorGoal.HewhoabsorbsuntoHimselfallthemultiplicitiesofnamesandformsduringthetimeofdeluge.TheOneSourceintowhich
allperceptions,emotionsandthoughtsretireandmergeatthetimeofdeepsleep.Inshort,itmeanstheOnewhointegratesthepluralityandabsorbsitalluntoHimselfwhentheprojections
areendedatthattimeoftranscendence.
387.SthaanadahOnewhoconferstherightabode.Eachlivingorganism,accordingtohisactionsandthoughtsgatherstohimselfvaasanaasandaccordingtothevaasanaas,each
individualtakeshisbirth.Thus,theOnewhogives(dada)theappropriateabode(sthaana)toeachindividual(jeeva)iscalledSthaanadah.Inshort,theLordisthedistributorofthefruitsof
actions.
388.DhruvahThestabletheFirm.ThatwhichremainstheChangelessinthemidstofchanges,thatwhichisImperishableinthemidstofallperishing.Thebody,themindandthe
intellectandtheworldsinterpretedbythemareallvariablesandchangeable.TheConsciousness,whichilluminesallofthemandmakesusawareofthemis,indeed,theChangeless.
389.PararddhihOnewhohasSupremeManifestations(Riddhi).Theglory(vibhooti)oftheLordisexpressedinHismanifestationsandtheremanifestationsareindeeddivineasthe
Geetathunders,thegloriesoftheSelfareindeeddivine.
390.ParamaspashtahTheextremelyvivid.Hewhoisextremelycleartothosewhohaveconqueredtheagitationsandalldisturbingthoughtcurrentsofthemindthroughasuccessful
pursuitofthepracticeofmeditation.HebeingtheverySelf,nothinginfactissoclear,meaning,soselfevident,asthePureConsciousnessisinus.Noexperienceintheouterworldorin
oursubjectivebosomwouldhavebeenpossiblehaditnotbeenfortheLightoftheSelf.EventhesenseofindividualityinusisbutanimageofthisAwareness,whichistheverySelfinevery
livingcreature.ItbeingthustheAbsoluteSubjectiveessence.ItisdescribedasthemostVivid.
391.TushtahTheeverContented,meaningtheOnewhoishappyattheminimumofferingofadevotee.Iacceptevenifyouoffersomeleaforflower,orfruitorspoonofwater,
happily,ifitisofferedinlove,confessesLordKrishnaintheGeeta.
TheSelfbeingbeyondbody,mindandintellect,itcannothaveanyofthesenseofimperfectionsorincompletenessandassuch,theAllfullSelfmustbeatalltimes,completeinHimself.
NaturallythereforeHeisAllBlissful.Consequently,HisNaturemusteverbeSupremecontentment.
392.PushtahOnewhoiseverfull.TheSupremeConsciousnessbeingAllpervading,HeisInfinitelyFullnothingcanwetakeoutofIt,norcanweaddtoIt.ItisEverfulland,
therefore,evenwhenthemanifestationsemergeoutfromIt,Itisnotlessforit.
393.SubhekshanahAllauspiciousgaze.Onewhoseverygazebringsstreamsofauspiciousnesstothedevotee.TheSelfbeingbeyondvaasanaas,onewhorealisestheSelf,goes
beyondallsins.Adevoteewalkingtheverypathandmovingtowardsthespiritualcontents,purifieshimselffromallsins,sincehewillbelivingalifenotidentifyingwithhisbody,mindand
intellect.
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raamoviraamovirajomaargoneyonayoanayah
veerahsaktimataamsreshthahdharmodharmaviduttamah.
394.RaamahThatwhichrevelsineveryformorthatinwhichallYoginsintheirmeditationrevel.InPadmapurana,itisclearlydefined,inHim,whoisEternalBliss,Pure
Consciousness,andEndless,theYoginsrevel.Therefore,bythetermRaamah,theSupremeSelfisindicated.ThetermcanalsomeanOnewhohasacompellingcharmaboutHimself.He
whoisthemostHandsome.
395.ViraamahHeinwhomthecreaturesrestTheAbodeofperfectrest,havingreachedwhich,thereisnoreturnintotherealmsofexperiences.ThatstateiscalledViraamah.Some
commentatorsrecogniseinthistermameaningas,He(Isvara)inwhomtheworldofpluralitymergesduringthedeluge.
396.VirajahPassionless.Onewhoisnotassociatedwiththeagitations(Rajas)ofthemind.Themindgetsagitatedwhenitidentifieswiththesenseobjectsoftheworldoutside.The
Atman,theSelf,initsPureNature,hasnosuchidentifications,and,therefore,Heisrecognisedaspassionless.
397.MaargahThepath.ThereisnootherwaytoknowHim.Forcompleteliberation,thereisnowayotherthanrealisingtheSelf,SreeNarayana.
398.NeyahTheGuide,theConductor.HewhoguidesandultimatelytakestheseekertotheRealityisLordNarayana,theSagunaBrahman.ThroughsurrendertoNarayana,thedevotee
developstheintegrationwithinandwhenfullyintegrated,hebecomesthemeditatorandthroughmeditation,theHighestisachieved.Therefore,VishnuisindicatedhereastheConductor.
ThetermcanalsomeanOnewhoisfittobeconductedtotheHighest.Theindividualego.isthatwhichtriestorealiseitsownrealnature,theself.Theveryindividuality(Jiva)whoisfitto
beledtowardsthegatewaytotheHigherConsciousnessistheOnethathasremoveditsfalseattachmentsandisheldinanimatedjoy,inmeditation.Inessence,suchajivaisnothingother
thantheSupreme,and,therefore,theSupremeisthuscalledastheJiva.
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399.NayahOnewholeads.WhensuchatruedevoteeslowlyandsteadilygainshisdetachmentsfromtheouterworldhemoveshimselfmoreandmoreintotheHigherandSubtlerstates
ofConsciousness.TheonewholeadssuchaseekerisagainthegraceofthesameSelfAtmabala.
400.AnayahIftheegoisledbytheLord(asNaya)totheHighest,thenwhenoncetheSupremeStateisreached,IthasnonetoleadorguideIt.TheLordguidesall,butthereisnoneto
guideHim.ThisisbecauseHeisAllpervadingand,therefore,HeneedsnoguidetoleadHimtoHimself,asHeiseverywhereatalltimes.
401.VeerahTheValiant.Onewho,byHisprowesscreatesthefearinthemindsoftheRakshasas.
402.SaktimataamsreshthahThebestamongthosewhohavepower.Allpowersthatareavailable,havebeenclassifiedunderthreetypes:thepowerofKnowledge(JnaanaSakti),the
powerofDesire(IcchaaSakti)andthepowerofAction(KriyaaSakti).AllthesepowersareexpressionoftheSelfintheintellect,inthesubconsciousmindandinthephysicalbody,
respectively.NaturallytheSelfisthebestamongallotherkindsofpowersinasmuchas,allpowersareexpressionsofthisGreatSelf.
403.DharmahThistermisusedinHinduisminthousandsofdifferentshadesthat,totheearlystudent,themeaningofthistermislostinconfusion.Dharmaofathingisthatbecauseof
whichthethingis,withoutwhichthethingisnot.Thisterm,Dharma,has,therefore,beentranslatedastheLawofBeingtheDharmaoftheSunislighttheDharmaoftheFireisheat,the
DharmaofSugarissweetness.WhatthenistheDharmaoftheindividual?TheessentialDharmaoftheindividualcanonlybetheself,because,withoutwhichistheindividualcannotexist,
andtheindividualsexpressions,physicalmentalandintellectual,areallexpressionsoftheselfthroughtheequipmentinHim.ThusDharmameanstheonlyselfinallindividuals.
ThisisessentialDharmainanythingisthatwhichsupportsthethingsand,therefore,theselfwhichisessenceeverywhere,isconsideredastheveryonewhichsupportseverything.
404.DharmaviduttamahOnewhoisthehighestamongmenofrealisation.AllthosewhoknowtheRealityareknoweramongallknowersoftheself.
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vasikunthahpurushahpraanahpraanadahpranavahprithuh
hiranyagarbhahsatrughnovyaaptovaayuradhokshajah.
405.VaikunthahOnewhopreventsmenfromgoingastrayintowrongpaths(Vikunthah).InMahabharathaitismentioned,IunitedtheEarthwithWater,SpacewithAirwithFire,
hence,thenameVaikunthahhascometoMe.
406.PurushahOnewhodwellsinallbodies(Puris).InBrihadaranyakaUpanishad(341)itissaid,becauseHeasthefirst(Poorva)ofallofthemconsumed(Aushad)byfireallsins,
therefore,HeiscalledPurushah.Inshort,HeistheOneSelfwhichthrillsalllivingcreatureseverywhereatalltimes.
407.PaanahOnewhoistheformofPraanaexitsinthebody,propelsallsenseorganstoactintheirappointedfields,itistheLordVishnuthatactivatesthebodyasthe5praanas,is
foundintheVishnupurana.AsPraana,Hecausesmovements.
408.PraanadahthiscanmeanOnewhogivesPraanaorasonewhotakesawayPraana,because,therootdahasboththemeanings,togiveandtobreak.Therefore,Vishnuisthe
supremewhogivesPraanatoallcreaturesinthebeginningofthecreation,andHealoneisagaintheonewhodestroysallthePraanaas(movements)atthetimeofthedissolution.
409.PranavahThatwhichispraisedoradornedbyeventhegods.ThereisadeclarationofSanatkumara,becauseitisbeingworshippedandadornedbythegods,theselfiscalledas
Pranavah.ThisgreatrealityisindicatedinVedasbythesymbolOmand,thereforeOmkaaraiscalledasPranava.Thusthesupremeself,OmkaaraisVishnu.
410.PrithuhTheexpanded.Hewhoseexpanseisexpressedastheworldofinfiniteforms.Inshort,HewhoAllpervasive.Lookingattheworld,throughPuranas,itsuggests,theone
whoisbornasthekingPrithuh,thesonofthekingvenaforbringingprosperitytothecountry,isLordNarayana.
411.HiranyagarbhahitisthetermusedintheVedantaforthecreator.HeistheexpressionofthecreativeurgeofthelordNarayana.TheGoldeneggmeansherethatfromwhichall
theobjectiveworldhademergedout,indicatingthecreator.ThetermtherebysuggestthattheentirecreativepowerofthecreatorisbuttheexpressionoftheSelf,Narayana.
412.Satrughnahthedestroyeroffheenemies.Thelordistheonewhoannihilatesalltheenemiesofthegods,meaning,Heistheonewhodestroysallthenegativetendenciesinall
seriousseekerstotallydevotedtoHim.
413.VyaaptahThePervader.TheeffectscanneverremainwithouttheCausetheCauseisconcurrentandinherentinit,effects.Andthus,theworldthathasrisenfromtheInfinite,
shouldbepervadedbytheInfinite.HewhothuspervadeseverythingisNarayana.
414.VaayuhOnewhointheformoftheatmosphericair,sustainsalllifeeverywhere.Heisnottheair,butHeisthelifegivingrowerintheair.
415.AdhokshajahMahabharatasays,atnotimeMyvitalityflowsdownwards,andhence,Iamcalled,Adhokshajah'.Thetermcanalsomean,Onewhoisnotavailableforthepowersof
thesenseorganstoperceive.Or,itcanalsomean,HewhoremainsunderboththeatmosphereandtheearthastheSupporteroftheentireuniverse.
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rituhsudarsanahkaalahparameshtheeparigrahah
ugrahsamvatsarodakshovisraamovisvadakshinah.
416.RituhSeasonsHereitmeans.theLordofTime,whogovernstheseasons.
417.SudarsanahOnewhoiseasytobeperceivediftheseekerhassufficientdevotion,orHewhosemeetingisauspiciousinasmuchasitremovestheseeker'sworldlyworries.
418.KaalahOnewhomeasuresthemeritsanddefectsineachindividual,andwhodolesouttheappropriateresults.BhagavatGeetasays,IamtheTimeofcounting.Kaalahisalsothe
nameofLordDeath,andinthissense,itcanmeantheLord,whoisDeathorAnnihilationpersonifiedtoallHisenemies.
419ParameshtheeOnewhoiscentredinHisowninfiniteglory.Or,itcanalsomeanOnewhoisreadilyavailableforexperienceintheSupremecaveoftheheart.
420ParigrahahTheReceiverHewhoreceivesfromHisdevoteeseveninsignificantthingsasaleaforaflower,withallsatisfactionSomecommentatorsstretchthesuggestionofthe
wordandfindameaninginthistermasOnewhohasbeenacceptedastheSoleRefugebyalldevotees.
421.UgrahTheTerrible.TheOnewhogivesfeartothosewhoarediabolicallyevil,or,astheUpanishaddeclares,ForfearofHimthefireburnsforfearofHimshinesthesunFor
fearofHimIndra,VaayuandDeathproceedwiththeirrespectivefunctions,thereforeHeistheTerrible
422.SamvatsarahTheYear,whichistheabodeofalllivingcreatures.Timeisspreadinwhichcreaturesexistandgathertheirexperiences.
423DakshahTheSmartOnewhoundertakesthecreation,sustenanceanddestructionoftheWholeCosmoswitheaseandefficiency,diligenceandpromptitude,
424.VisraamahTherestingplacetheQuiet.ThatStatewhereinpeoplewhosufferinSamsar,candiscoveraperfectrestandquietudeistheconsciousnessSupreme,SreeNarayana.
425.VisvadakshinahThemostskilfulandefficient.AllefficiencyandskillthatwefindintheuniverseamongthedynamiclivingcreaturesareallHisexpressionsalone,and,therefore,
Heisthesourceofallskillandefficiency.Again,HeistheOnewhoistheveryCreatorandPreserverofthewholeuniverseandHemustbethemostefficientManagerandAdministrator
amongthelivingcreatures.
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vistaarahsthaavarahsthaanuhpramaanambeejamavyayam
arthoanarthomahaakosomahaabhogomahaadhanah.
426.VistaarahTheextension.TheLordisnamedthusbecauseinthetimeofPralaya,inHimtheentireuniverseofnamesandformscomestoresidewithampleaccommodationforallof
them.ThetermVistaarahcanalsomeanmanifestationsincetheLordmanifestsinHimselfalltheuniverse.
427.SthaavarahsthaanuhThefirmandthemotionless.TheFirm(achanchala)indicatesthatHehasnomovements,becauseHeisAllpervading.Sthaanuh(motionless)meansthatHe
isfixedlikethepillarsthatdenotethefrontiersofacountry(Sthaanuh).ThetermshereusedareasonewordbecausetheLordisboththeseatoneandthesametime.HeisnotonlyAll
pervading,and,therefore,nomovementsinHim(Sthaavarah),butheisalsowithoutanylocomotion(Sthaanuh).BoththesetermsindicatetheAllpervasivenessofLordVishnu.
428.PramaanamTheproof.Heistheunderlyingprincipleofallintellectualargumentsandforallscientificmethodology,sinceHeistheveryConsciousnessbehindalldiscussions.Lord
NarayanaistheveryauthoritybehindallDharmasandhenceHebecomestheessentialRealitybehindall(pramaana).
429.BeejamavyayamTheImmutableSeed.SincethewholeworldhassprungfromHim,Heistheindestructibleandchangelesscauseoftheworld.Itcanalsomeanthatwithoutwhich
theworldcanneverbe.HenceHeistheundecayingrootofallthings.
430.ArthahOnewhoisworshippedbyallinvokedbyeveryone.LordNarayanaisdesiredbyallasHeistheParamaatmanwhoisofthenatureofbliss.Eventhesensuousmanrunning
afterthesenseobjectsisseekingtheLordinasmuchasheissearchingforblisswhichisthenatureoftheSelf.
431.AnarthahOnetowhomthereisnothingthatisyettobefulfilled.Thismeansonewhohasnodesires,asHehasfulfilledallHisdesires.Solongasvaasanaasexistdesiresmanifest.
WherevaasanaashaveendedtherecannotbeanydesiresandthatstateistheStateofSelfrealization.
432.MahaakosahOnewhohasgotaroundhimgreatsheaths.TheSelfinusfunctionsthroughthefivesheathssuchasthefoodsheath,etc.SriNarayanaisonewho,astheLordofthe
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universe(Jagadeesvarah),isconditionedbythemacrocosmicsheathsoftheuniverse,andtherefore,thegreatIsvaraishereindicatedasMahaakosah.
433.MahaabhogahOnewhoisofthenatureofenjoyment(bhogah),Hebeingofthenatureofbliss.AlsoHeistheonefromwhomthegreatestbliss(bhogah)canbegainedbythe
seekers.Inshort,thetermindicatesHimasonewhogivesthegreatesthappinesstoallthosewhoaredevotedtoHim.
434.MahaadhanahOnewhoissupremelyrichwiththewealthofblisswhichhecangivetoHisdevotees.VishnuisonefromwhomHisdevoteesgaingreatwealth.
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anirvinnahsthavishthoabhoordharmayoopomahaamakhah
nakshatranemirnakshatreekshamahkshaamahsameehanah.
435.AnirvinnahOnewhohasnonirveda.Thistermnirvedameansthesenseofdisinterestednessthatcomestothebosomofonewhocouldnotfulfilhispassionatedesiresinlife.The
LordisonewhoisgrieflessasHehasnodesirestofulfil.InHisfullnessandperfection,Hehasnomoreanydesirestofulfil,andtherefore,SriHarihasnooccasiontosufferfromthesense
ofnirveda.
436SthavishthahOnewhoissupremelygross.TheentirecosmosbeingHisform.HeHimselfistheuniverse,andassuchinHistotalmanifestation,Heissupremelygross,Geetasays
(ChapterXI20)thattheLordspreadsHimselfcoveringthewholeworldandtheatmosphereTheUpanishad(Mundaka14)alsosayshowtheskyform'Hishead,thesunandthemoonare
Hiseyes.
437.AbhoohOnewhohasnobirth,ortheone,bayingrealisedwhom,theseekerwillnomorehavebirthsSomepeopledissolvethelineSthavishthah+Bhooh.InthatcaseinsteadofA
bhoohtheygivetheLordthename,Bhooh,meaningearth.Justastheearthisthestageuponwhichtheentiredramaoflifeisbeingplayed,SriNarayanaisthesubstratumuponwhichthe
entireworldofexperiencesisplayingabout.
438.DharmayoopahYoopahisthenamegiventotheposttowhichthesacrificialanimalistiedinayaagaTheLordistheveryPosttowhichallDharmas(righteousness)acetiedtoThis
meansHeistheveryessencebehindallrighteousness.
439.MahaamakhahTheGreatSacrificer.BecausethesacrificesdedicatedtoHimconfertotalliberation(Nirvaana).AlsointheGeetaweweretold,offerisBrahman,whatisofferedis
Brahman,thefireisBrahman,theoffererisBrahmanandthegoalreachedisalsoBrahman.
440.NakshatranemihTheNaveofthestars.Onewhoisthenavearoundwhichallthestarandtheplanetsincludingthesun,moonandotherplanetsalwaysmovearound.Forthisbrilliant
glowingwheelofLight,SriNarayanaistheveryAxle
441.NakshatreeOnewhoistheLordofthestars.Lordofthestarsisthemoon.Geetasays,amongthestarsIamthemoon.
442.KshamahOnewhoissupremelyefficientinallundertakings.Onewhohasextremepatiencewithallthestupiditiesofhisdevotees.
443.KshaamahOnewhoeverremainswithoutanyscarcity(kshaama).DuringthefinaldelugeallthingsintheworlddissolveandperishawaybuteventhentheLordremainsuntouched
byalldistinctionandhenceHeiscalledkshaamah.
444.SameehanahOnewhosedesiresaresuspicious.TheLordisconsideredasWelldesiringinasmuchashedesiresthewellbeingofallHiscreaturesatalltimes.Heknowshowto
controlandregulateHispowerofdesiring(Icchaasakti)andthusHeisextremelyefficientinHiscreativeactivity.
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yajnahijyomahejyashchakratuhsatramsataamgatih
sarvadarsheevimuktaatmaasarvajnojnaanamuttamam.
445.YajnahOnewhoisofthenatureofyajna.AllsacrificesareHisownforms.Heexistsassacrificeinordertosatisfymenandgods.SrutisaysthatallyajnasareofthenatureofVishnu
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(YajnoVaiVishnuh).
446.IjyahOnewhoisfittobeinvokedthroughyajnas.LordNarayanaistheonlyonewhoisbeinginvokedinallyajnas,evenwhenthedevoteeparticularlyinvokesanyotherdeity.He,
beingtheInfinite,allgodsareexpressionsofHisowngloryandtherefore,irrespectiveofthedeityinvoked,allyajnasareworshipofVishnu.InHarivamsawereadadeclarationwhich
openlyrevealsthistruth:Theywhoworshipthroughholysacrifices,thedevasorthepitris,theyworshipindeedtheVishnu,theSelf,throughtheSelf.
447.MahejyahOnewhoistobemostworshipped.Onewhomostcertainlyistobeinvokedineveryritualbecauseallotherdevataasinvokedduringtheyajnascaneachfulfiltheseekers
desiresbuttoinvokeSriNarayanaistoinvoketheonlyPowerthatcansupplycompleteliberationforthedevotee.Therefore,Heistheobjectofgreatsacrifice.
448.KratuhItisakindofyaagawhereinthereisapillartowhichthesacrificialanimalistied.SinceallsacrificesareofferedtoHimtheLord,evenKratuh,asacrificewithviolence
inherentinitisalsoVishnu.
449.SatramTheLordwhoprotectsthegood(Sat).IncontinuationwiththepreviousKratuh,whenwereadthisitcanalsobeconsideredasindicatingaparticularkindofyajnadescribedas
SatraminourVedicliterature.
450.SataamgatihOnewhoistherefuge(forthegoodpeople).Onewhoisworshippedandinvokedbythosewhowishtoliberatethemselvesfromalllimitationsinlife.GatihinSanskrit
meansboththepathandthegoal.Thus,throughsurrenderingtotheNarayanaalonedoesonereachSriNarayana.
451.SarvadarsheeAsHeisthepureConsciousnessinalllivingcreatures,allknowledgeinallbeingsisilluminedbyHim.Justasthesunistheeyeoftheuniverse,sothe
ConsciousnessistheIlluminatorofeverything.
452.VimuktaatmaaTheeverliberatedSelf.TheSupreme,thoughHeexpressesHimselfthroughtheequipments,HeisneverconditionedbythematterenvelopmentsthroughwhichHe
apparentlyexpressesHimself.Justasthewavesrise,existanddissolveintheocean,theequipmentsofexperiencesrise,playanddissolvethemselvesinHim.
Heiseverliberated,nevershackledbygrossmatter.ThisgreatprincipleofParaatmaaisSriNarayana.Srutisays(Kathopanishad51).
453.SarvajnahOmniscient.HeisthePrincipleofConsciousnessand,therefore,HeistheIlluminatorofallthoughts,allintentions,motives,emotionsandallsenseperceptionsinan
individual.ThemeaningisthesameasinSarvadarsee.
454.JnaanamuttamamTheSupremeKnowledgeofallotherknowledges.TheSelfistheSupremeKnowledge,for,withouttheConsciousness,noknowledgeispossible.
TaittireeyopanishadindicatestheSelfas.SatyamJnaanam,AnantamBrahma
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suvratahsumukhahsookshmahsughoshahsukhadahsuhrit
manoharojitakrodhoveerabaahurvidaaranah.
455.SuvratahTheonewhoiseverperformingthepurevow.ItisasacredvowoftheLordthatHehastogiveshelterandprotectiontoallthosewhototallysurrenderthemselvesinto
himsaysSriRamachandraji:Togivesheltertoalllivingcreaturesthisismyvow.ThistermcanalsorefertoHimwhohaddonetapasforalongnumberofyearsonthemountofNara
NarayanainBadrinath.
456.SumukhahOnewhohasanenchantingface.TruthisbeautyandBeautytruth.InallconditionstheLordisevercheerfulandbringstoHisfacethedignifiedbeautyofcalmrepose.
WhenthedevoteescomeandsurrenderatHissacredfeetNarayanaistheoneofInfinitemercywhobeamswithjoyatthedevotionofthesurrender.
457.SookshmahOnewhoissubtlerthanthesubtlest.InVedantaterminologysubtletyindicatespervasiveness.Therefore,thetermmeansAllPervasive.TheUpanishadsaystheLordis
AllPervading,subtlerthanthesubtlest(Sarvagatamsusookshmam).
458.SughoshahOfauspicioussound.ThisisthenameoftheconchthatKrishnablewintheopeningoftheMahabharatawar.ThesoundofVishnuistheessenceofallVedasasallthe
fourVedashavecomefromHim,theSupreme.Hencethetermofauspicioussound.
459.SukhadahOnewhoconfershappiness.ItcanalsomeaninSanskritonewhoisthedestroyerofjoy(Datodestroy).Here,ofcourse,itmeansthatOnewhogivesjoytoHis
devoteesandtakesawayjoyfromthosewhoareundivine.
460.SuhritThefriendofalllivingcreatures.Atruefriendisonewhogivesallthathepossesseswithoutexpectinganyreturn.
461.ManoharahOnewhoisthelooterofthemindorcharming.NotonlyistheLordBeautyIncarnate,butHecompelstheattentionofthedevoteetocomeawayfromallothersense
objectstodwelluponHisenchantingform.ThusVishnuisonewhogeneratesanirresistiblejoyinthemindofHisdevoteesandcompelsthemtospendtheirtimeinconstantworship.
462.JitakrodhahOnewhohasconqueredanger.Bytheonetermhere,anger,weshouldconsiderallthesixinnerenemiesKaama,Krodha,Lobha,Moha,MadaandMaatsarya.Thesesix
constitutethetypesofthoughtsinmanthesixcategoriesintowhichallhismentalactivitiesfall.OnewhohasconqueredallthesemeansonewhoisbeyondthemindtheSelf.
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463.VeerabaahuhOnehavingmighty,valiantarms.FromtimetotimeHehastoincarnateinordertoputdownthewickedandtherebyprotectthegood.
464.VidaaranahOnewhosplitsasunderdestroys.Inthemanlionform,Narasimha,LordVishnuappearstotearopenandkillHiranyakasipu.Again,inordertodestroyHiranyaakshaand
tolifttheearthfromtheocean,SriNarayanahadtotaketheformofthegreatboar(Varaaha).AccordinglyintheSanskritvocabulary,bhoodaarahisasynonymforboar(Varaaha).Dara
meanstosplitortotearopen.ThusthemeaningofthedivineBoarcanbesqueezedoutfromthetermVidaaranahusedhere.
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svaapanahsvavasovyaapeenaikaatmaanaikakarmakrit
vatsarovatsalovatseeratnagarbhodhanesvarah.
465.SvaapanahOnewhoputspeopletosleepstupefying.LordVishnuasIsvarahasforHimselfthetotalVaasanaa(Maayaa)asanequipmentforHisselfexpressionasEesvara
(Narayana).He,throughHisMaayaa,veilseachindividualandrendersthemignorantoftheirowndivinenature.Thisveilingpower(AavaranaSakti)createsmanyagitations(Vikshepa),
duetowhichindividualsrushoutforsensegratification.SinceIsvara,thus,withHisMaayaapowerdeludeseverybody,HegatherstoHimselfthisepithetSvaapanahmeaningthemighty
stupefyingforce.
466.SvavasahTheOnewhohaseverythingunderHisownpersonalcontrolthetotallyindependent.SinceHeistheSupremeConsciousness,alllivingcreaturesandphenomenalpowers
arefunctioningbyHisgrace,drawingtheircapacitiestoexistandactfromHimonly.IfHewithdrawsHispatronageeverythinginthisUniversemuststopfunctioningimmediately.Heis
supremelyindependentinasmuchas,thoughtheworldofobjectsneedsHim,HeisentirelyselfsufficientandneedsnoworldforHisExistence.ThusHeistotallyfree.Thewavesneedthe
ocean,buttheoceanistotallyindependentofthewavesexistence.
467.VyaapeeAllpervading.Pervasivenessinphilosophyindicatessubtlety.ThusAllpervadingmeansthatwhichissubtlerthanthesubtlest.Thisconceptisagainsustainedbythe
physicalobservationsintheworld.Thecausealwayspervadesalltheeffectsthegoldpervadesallornaments.TheentireuniverseisaneffectandHebeingtheCause,Hepervadesalland
everythingatalltimes.ThustheAllpervading,initssuggestion,indicatesthatHeistheUltimatecauseandHimselfinHispervasivenessiseverpresenteverywhereandineverything,
presidingoverallbehaviours,actionsandwork,everywhereintheuniverse.
468.NaikaatmaaManysouled.Lord,theInfinite,thoughevertheone,expressesHimselfasthemany,whilemanifestingHimself,intheformoftheuniverse.ItisHe,theOneGreat
Consciousness,thatexpressesHimselfasthecreator,sustaineranddestroyerinordertomaintaintheplayoftheeternaldance,amongthephenomenalthingsanddeeds.Hewhobecomesthe
TrinityisthegreatVishnuTattva.
469.NaikakarmakritTheonedoesmanyactions,asHeistheoneLordofallevolution,preservation,andinvolationoftheuniverse.whereheisnotpresidingover,noactivitycanever
takeplace.
470.VatsarahTheAbodeoftheLord.NotonlyLordislivingineachoneofusourinnerSoul(Antaryaamee)butHeisatonce,theAllprevadingEssenceinwhich,theentireuniverse
exists,andassuch,HealoneistheAbodeofthecreatures,Heistheendlesstimeandtheinfinitespaceatonce.for,inthetimespacefieldalonedothingsexist.thetermVatsa,in
sanskritalsomeanscalf.theworldunderdiscussion,therefore,canalsomeanonewhogivesawayclaves.thishasreferencetokrishnawhoreturnedtoGopasallthecalves,whenthey
weretakenawaybytheenemy.
471.VatsalahThesupremelyaffectionate.Onewholoveshisdevoteesextremely.Narayanaisonewhohasgotmoreaffectiontowardshisdevoteesthatallthepaternalandmaternallovein
theworldputtogether.SupremeloveisthemeaningoftheworldVatsalahLordNarayanaisLoveIncarnate.
472.VatseeTheFather.OnewhohasinfinitenumberofchildrenLordconsiderstheentirelivingkingdomasHisownchildrenandnursesandnourishesthem.Itcanalsobeinterpretedas
onewhotrainsandprotectsthecalvesintheherd.
473.RatnagarbhahTheJewelwombed.Liketheocean,OnewhohasrichwealthconcealedinHimself.
Onthewhole,thetermRatnagarbhahonlymeansthattheLordisquickinHisbestowingallthedesiredobjectsonHisdevotees.
474.DhanesvarahTheLordofwealth.HerethetermWealthmeansallthegoodthingsintheuniverseallobjectsofhappiness.HeisdescribedinthePuranasastheLordoftheGoddess
Lakshmi(Lakshmipati)andassuchHeisevertheMasterofallwealth.Thegreatestofwealthis,ofcourse,theliberation,andLordNarayanaistheIsvaraofthisgreatwealth,Heblessesthe
truedevoteeswiththeexperienceofcompleteliberationfromtheentanglementsandsorrowsofthevesturesofmatteraroundus.
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dharmagubdharmakritdharmeesadasatksharamaksharam
avijnaataasahasraamsurvidhaataakritalakshanah.
475.DharmagupOnewhoprotectstheDharma.IntheBhagavadGeetatheLordsays:IneverycycleIshallmanifestforreestablishingDharma.
476.DharmakritOnewhoactsDharma.ThoughHe,astheAbsoluteConsciousnessthatilluminateseverything,isbeyondallDharmaandAdharma,SriNarayanaexemplifieswhatisthe
righteousnessbyHisownconduct.Heis,therefore,calledasDharmaPravartaka.Inthevariousincarnations,theLordhasexemplifiedhowthegenerationshouldliveundertheever
changingkaleidoscopicpatternofcircumstancesthatplayaroundusatalltimes.
477.DharmeeTheSupporterofDharmameaningtheverySeatofallDharma.Justasthewavesexistintheoceanjustasthecottonsupportstheclothjustasalltheornamentsexistin
goldsoSriNarayana,theInfiniteTruthistheveryessenceandsupportoftheentireuniverse.NarayanaistheThroneatwhichallrighteousnesstaketheirrefuge.Withoutdirectreferenceto
HimandHisGlory,righteousnesshasnomeaningjustaslawbooksofacountryareemptypageswhentheGovernmentfalls.
478.SatTheExistenceinallthingsandbeingsisthesameever,anditisAllpervading.Thesunexiststhespacebetweenthesunandtheearthexiststheoceanandthecreaturestherein
existthephysiologicalorgansandtheirfunctions,mindanditsactivities,theintellectanditsagitationsallexist.ThisEverpresentPrincipleofExistenceisSriNarayana.Thatwhichremains
thesamewithoutanychangeinandthroughallchanges,unaffectedever,sameinthepast,presentandthefutureiscalledinVedantaasSatya.OnewhohasallthesenaturesiscalledSat
Purusha.IntheUpanishads,theSupremeBrahmanisindicatedasSatyaThis,OChild,indeedwasSat.IntheGeetawhiledescribingtheChangelessFactorbehindtheeternallychanging
matter,Bhagavansays:ThatwhichistheAllpervadinginthisworld,thataloneisindestructibleandnoonecandestroyit.
479.ASatTheConditionedLimitedtheOnewhoappearsatthismomentasthelimited,conditioned,andthereforeconfinedonlytotheworldofplurality.Thatwhichactuallyisnot,but
apparentlyseemstobethere,iscalledadelusionandthisisindicatedbythewordASat.IntheVedanticterminology,higherSelf(Param)iseverImmutableandEternal,whilethelower
Self(Aparam)constitutedofalltheuniverseofmanifestedthingsandbeings,ismutableandephemeral.SriNarayanaHimselfis,inHisAparanature,expressingastheworldofthemany
thatwetodayrecognisearoundus.BhagavanSriKrishnaconfessestoArjunaintheBhagavadGeeta:Arjuna,Iamatonceimmortalityandmortality.Iambothexistenceandnonexistence.
480.KsharamThePerishing.OnewhoistheveryImmutableSelfinallthings,thatappearstosufferfromconstantmutation:Thechangelesscoreinthemidstofallthechanges.Allthe
changeableandvariablethingsandbeingsoftheUniverseplayinHimwhoistheonlySubstratumand,therefore,theImmutableEternalRealityiscalledhereastheMutablethechangingand
thedyingwavesareallevernothingbutthechangelessoceanindeed.
481.AksharamImperishable.Inordertorecognizethechange,theremustbeachangelessentityknowingit.Ifoneornamentistobecomeanother,theremustbeindeedthechangeless
consistentgoldpermanentlysupportingitallthetime.Inthesameway,theremustbeaChangelessFactorwhichmustbetheessentialcore,thatholdstogetherthepatternoftheconstant
changes,whichtogetherconstitutetheplayoftheuniverse.ThisChangelessFactoriscalledNarayana.KrishnasaysinBhagavatGeeta:allcreaturestogetherconstitutetheKsharapurusha
andtheChangelessinancreaturesistheAksharapurusha.
482.AvijnaataaTheNonknower.Herewemustcarefullyunderstandthetermknower.TheknoweroftheemotionsandthoughtsistheSelf,imprisonedinthebody,mindandthe
intellect,and,therefore,functioningastheperceiver,feeler,thinkercalledintheVedantaSastraastheJeeva,Thisindividualisedpersonalityisthedoerandtheenjoyer,inthecalamitous
worldofactivities.SriNarayanaisthePureSelf,whohasnotbeencontaminatedbythemattervesturesandtheiragitatednature,andtheconsequentsorrows.Therefore,Vishnu,thePure
Self,isindicatedhereasNonKnower(Avijnaataa),meaningtheJeeva.
483.SahasraamsuhThethousandrayed.AsthePureConsciousness,Heiseffulgent,andintheUpanishadswereadthateventhesun,moonandstarsgaintheireffulgencefromHim
alone.InfacttheUpanishadsconcludethatalllivingcreaturesareresplendentafterHiseffulgencealone.Or,wecansaythatitmeansSriNarayana,intheformoftheSun,illuminesand
nourishestheworldoflivingcreaturesbecausethenameoftheSuninSanskritisSahasraamsuh.InpraisingtheLordSunitisusualtosingofhimasSooryanaaraayana.
484.VidhaataaAllsupporter.Asthefinalsubstratumforeverything,theLordsupportstheentireuniverseoflivingcreatures,andnobodysupportsHim,HealoneisHisownsupport.
TheLordisatoncethematerial,instrumentalandtheefficientcausesfortheuniverseofforms.
485.KritalakshanahOnewhoisfamousbecauseofsixqualities,suchasglory,righteousness,fame,wealth,knowledgeanddetachment.AgainfollowingthePuranicliterature,Sri
NarayanaistheonewhomadeonHisownbosomthegreatmarkofthefeetofMaharshiBhrigu.InfactfromthestandpointofpureVedanta,thetermindicatestheEverexistingPure
Consciousnesswhichistheverygoal(Lakshana)tobeultimatelyachievedforliberation.Lakshanaalsomeansthescripturaltextbooksand,therefore,thetermalsocanmeanHewhoisthe
author(Krita)oftheScriptures(Lakshana).
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gabhastinemihsattvasthahsimhobhootamahesvarah
aadidevomahaadevodevesodevabhritguruh.
486.GabhastinemihTheCentreoftheSupremeplanetarysystem.TheSanskrittermGabhastimeansrays,andthetermnemihmeansthespokes.Therefore,thetermindicatesOne
whoisthehubofthewheeloflightinwhichthespokesareHisownraysofbrilliancy.Astronomically,wecanconsiderthisasthesun,thecentreoftheplanetarysystem.Subjectively,He
istheAtman,theSelftheEffulgentConsciousnessbeamingoutHimselftothewhirlsofmatter(thefivekoshas).
487.SattvasthahAbidinginSattva.Maayaaisconstitutedofthethreegunas:unactivity(sattva),activity(rajas)andinactivity(tamas).WhentheMaayaaispredominantlyconstitutedof
Sattva,itbecomesthevehiclefortheSupremeBrahmantoexpressasGod,SriNarayana.TheLordisessentiallyconstitutedoftheSattvaGunaand,therefore,Heispuretruthfulnessin
nature(SuddhaSatyaSvaroopa).ItcanalsomeanthatHewhoremains(Stha)inallbeings(Sattva).
488.SimhahTheLionDuetoHisgreatexploitsinfightingthenegativeforcesduringHisvariousincarnations,HeisindicatedastheLionamongbeingsintheuniverseAlsoinSanskrit
anypartofanamecanindicatethefullnameThusBheemameansBheemaSenaorBhaamaameansSatyaBhaamaaSimilarly,SimhaheremightmeanapartoftheLordsnameas
NarasimhaNarayanahadtakentheformoftheManLioninordertoendthetyrannyofHiranyakasipu,andblesshisGoddevotedsonPrahlaada
489.BhootaMahevarahTheGreatLordofBeingsOnewhoistheLordwhoorders,commands,regulatesandpresidesoverallactivitiesofalllivingcreatures,andhenceisevertheRuler
ofAllcreature.
490.AadidevahThefirstDeity.OritcanalsomeanasonewhoisFirst(Aadi)andonewhoisresplendent(Deva)furtherwecanalsotakeittomeanthatHeistheFirstDeva,meaning,He
istheGodofallgods.ThetermAadialsomeansonewhoeatsthetermDevacanmeanonewhoevolves:thusthetermcanmeanonewhoevolvesineatingup,byconsumingthe
namesandforms.Thisimpliesthattotheextentonewithdrawshimselffromhisfalseoccupationswiththeperceivednamesandforms,hemovesdeeperanddeeperintotheexperiencesofthe
divineLordinhimselfwiththisideainmind,Lordisdescribedbythisterm,Onewhoevolvesinconsumingthenamesandforms.
491.MahaadevahTheGreatDeity,HeistheSourceofallConsciousness,andfromHimhaverisenallfurtherdeitiesandbeings,therefore,itisrighttoconsiderHimastheSupremeLord.
492.DevesahTheLordofallDevas.HeistheveryConsciousnessinthegodsthemselvestherefore,inHisunquestionableprominence,HeisaddressedhereasGodofallgods.
493.DevabhridguruhOnewhoisthekingofgodsIndra(DevaBhrit)andonewhoistheteacher(Guruh).Inshort,HeistheprotectorandadvisoroftheveryIndra,whoistheking
ofgods.
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uttarogopatirgoptaajnaanagamyahpuraatanah
sareerabhootabhritbhoktaakapeendrobhooridakshinah.
494.UttarahOnewhohelpstoliftusfrom(Uttarah)theoceanofSamsar.ItalsoconveysthemostexcellentmeaningofOnewhoisgreaterandnoblerthanallotherdeities.Rigveda
declares:Heisthemostexcellentofall.
495.GopatihTheshepherdAsonewhoplayedthepartofacowherdinHisKrishnaincarnation.ThetermGoinSanskrithasgotfourmeanings:thecattle,theearth,thespeechandthe
vedas.InallthesemeaningsHeistheLord(Pati):LordofthecattleLordofEarthLordofspeechtheLordaboutwhomalltheVedasspeakofastheveryGoal.
496.GoptaaTheprotectorHeistheProtectorofalllivingcreaturesinasmuchas,ifHewerenotthere,thecreaturescouldnotexistHeistheveryExistenceinthelivingKingdom.
497.JnaanagamyahTheOnewhoistobeattainedonlythroughthesubtleperceptionofJnaanaHeisnotattainedeitherbyactions,orbyprogenyorbywealthOnlythrougha
(JnaanaPrasaadena)pureknowledgealoneHeisexperiencedHerethewordknowledgedoesnotmeantheordinaryknowledgeofthing.TheexperienceofTruthisgainedonlyon
transcendingtheintellect.Thuscrossingthebarriersofthenonapprehension(Avidyaa)themeditatorcomestoapprehendtheRealitythissubjectivefirsthandapprehensioniscalledTrue
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Knowledge(Jnaana)bythisoneprocessalonecanoneattaintheInfinitehencethisterm.
498.PuraatanahHewhowasevenbeforeTime.ThatfromwhicheventheconceptofTimeitselfroseupistheInfiniteTruthand.therefore.TruthcannotbemeasuredintermsofTime.
Therefore,heiscalledtheAncient,for,hetranscendsTime.
499.SareerabhootabhritOnewhonursesandnourishestheveryelementfromwhichthebodiesareconstituted.TheLordisthecontrolleroftheveryfiveelements.
500.BhoktaaTheEnjoyerortheProtector.ThetermBhoktaacanbedissolvedintwoways.In(a)itwouldmeantheProtectorandin(b)itwouldmeanastheEnjoyer.Accordingto
Vedanta,LordinHistranscendentalglory,astheAtman,isneithertheDoernortheEnjoyerandyet,here,theLordistakenastheEnjoyeronlyinthesensethattheexperiencerego,the
Jeeva,isalsonothingotherthantheSupremeinItsfinalEssence.
501.KapeendrahOnewhoistheLordoftheMonkeysSriRamachandraji.KapihalsocanmeantheBoarincarnation(Varaaha).
502.BhooridakshinahHewhogivesawaylargegifts(Dakshinaa),aspresentsdistributedattheendoftheSacrifices.Whenthebody,mindandtheintellectofmanmakesacrifices,man
doesKarmas.LordNarayanaistheOnewhogivestheresultsforallactions:(KarmaPhalaDaataa)hencethistermtoindicatetheLord.
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somapoamritapahsomahpurujitpurusattamah
vinayojayahsatyasandhodaasaarhahsaatvataampatih.
503.SomapahOnewhodrinkstheSomajuiceintheYajnas,intheformofthedeitythathasbeeninvokedbythehouseholder.Inshort,NarayanaistheLordthatreceivesalltheofferings,
inallrituals,whichwemayoffer,becauseHeistheOneinvoked,whoplaysasthevarioushierarchyofdeties.
504.AmritapahOnewhodrinksthenectar.AstheInfiniteTruthHeatalltimesenjoystheblissfulimmortality(Amritatvam).Also,itmayhavetheechoofthepuranicstoryofthechurning
oftheOceanofmilk(Ksheeraabdhi)untiltheygottheNectar,whichwasconfiscatedbytheAsuras,andwhentheyranaway,itwasSriNarayana,who,intheformoftheirresistible
Mohinee,abeautifulenchantingdamsel,recoveredtheNectarfromthemanddistributedittothegods.HehadpartakentheNectaralongwiththegods.
505.SomahOnewhointheformofthemoonlight(Soma)nourishesalltheplantkingdomwiththeirrespectiveessentialsap.ItisverywellknownintheHinduliteraturethatthe
moonlightisthatwhichenrichesthefoodvalueinthefruitsandgrains.IntheGeeta,Bhagavansays:Iintheformofthemoonlight,enrichalltheplantkingdom,Thetermcanalsomean
Siva,inwhichcaseitwouldmeanasOnewhoiseverconsortedbyUmaa.
506.PurujitOnewhohaswonovernumerousenemies.ThewordPurumeansmany.
507.PurusattamahOnewhoisGreateramongthegreat.HerethewordPurumeansgreat.InsomereadingswefindinsteadofthistermPurusattamahthetermPurushottamahis
used,inwhichcasethemeaningistheOmnipresent(Purusha)andtheBest(Uttamah)theAbsoluteReality.
508.VinayahIndirectmeaning,ofcourse,itmeansHewhoshowsthesupremehumility.ButthetermalsomeansOnewhohumiliatesthosewhoareunrighteous.TheLordisonewho
leadswell(ViNaya)theseekerssteadilythroughthepathoftruthandrighteousness.
509.JayahTheVictorious.Onewhohasconqueredallthematter.ItconnotesthatinordertoexperiencetheSelfwehavetoconquerallthelowermatterrealmsandtheirbyproducts.
RealizingtheSelf,theseekerhimselfbecomestheSelf.Atthattimehehasconqueredall.
510.SatyasandhahOftruthfulresolution(Sankalpa).TheLordisOne,whoinHisperfection,hassocompletelyintegrated,thatHisresolve,Histhoughts,feelings,wordsandactionare
alwaystruthful.Therewouldhenocompromiseinthem,andassuch,everyresolveofHisbecomesfruitfulHeavensmightfalldown,theearthmighttumbledown,theHimalayasmightbe
crushed,theoceanmightbecomedry,butMywordutteredshallneverbeinvain.(Purana).
511.DaasaarhahItisanameofLordKrishnasinceHewasbornintheDasaarharace(Yaadavakula).ItcanalsomeanOnewhoisfullycompetenttoreceivealldevotedofferingsmade
intheritualisticsacrifices.
512SaatvataampatihTheLordoftheSaatvatpeopleThosewhoarefollowersoftheTantranamedSaatvatascripturesessentiallySaattvicinnaturearecalledSaatvatas,andtheirLordis
SriNarayana.TheessentialpathoftheSaatvatasissinglepointedmeditationupontheformofLordVishnuwithutterdevotion
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jeevavinayitaasaaksheemukundoamitavikramah
ambhanidhiranantaatmaamahadadhisayoantakah.
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513.JeevahOnewhoremainsasthelimitedego(jeevah),whoinitssenseofseparatenesscomestoexperiencetheendlessjoysandsorrowsinthefieldsoflife.Onewhofunctionsasthe
ExperienceroftheField(Kshetrajna),asdescribedintheBhagavatGeeta.
514.VinayitaasaaksheeTheWitnessofmodesty.HeistheoneConsciousnessthatilluminestheverysenseofhumilityinHisdevoteesheart.ItcanalsomeanthatasPureConsciousness,
Heisonewithoutasecond,and,therefore,fromHisstateofUniversalOnenessHeseesnothingotherthanHimselfeverywhere.InthisAbsoluteNatureHedoesnotseetheworldoffinitude
constitutedoftheegoanditsdeludeddevilry.
515.MukundahOnewhogivesliberation.Tothosewhoaretryingtofreethemselvesfromtheimperfectionsofthematterconditionings,andwhoarestrugglinghardtoendtheirdelusions,
SriNarayana,beingtheveryGoal,ultimatelygivescompleteliberationforalldevoteeswhoreachHiminthetruespiritoftotalsurrender.
516.AmitavikramahOfimmeasurableProwessorOnewhosestep(Vikramah)isimmeasurable(Amita).TheLordinhisVamanaincarnationmeasuredthethreeworldsbyHisthree
steps,and,therefore,HegainedthetitleofTrivikramaha.SincetheLordsstepsaresovast,theyare,indeed,immeasurableAmitaVikramah.
517.AmbhonidhihThedirectmeaningofthewordisoceanandtheLordHimselfintheBhagavatGeetahasdeclared,OfthelakesIamtheocean.AccordingtotheTaittireeya
Braahmana:ThesearethefourAmbhas:viz.theDevas,Men,ManesandtheAsuras.Therefore,thetermAmbhonidhihshouldmeanOnewhoisthesubstratumforallthefourtypesof
creatures.
518.AnantaatmaaTheInfiniteSelf.Heisundefeatedbytime,space,orsubstance,and,therefore,inHisownunconditionednatureHeistheInfiniteOneSelf.OritcanalsomeanOne
whomanifestsHimselfastheendlessvarietiesofentitiesconstitutingtheuniverse.Anantaalsomeansendlessand,therefore,theEndlessSelf,whichmeanstheParamaatman,theSupreme
Self.
519.MahodadhisayahOnewhorestsonthegreatocean.AccordingtothedescriptionofVishnupurana,LordNarayanareclinesupontheAadiseshaintheMilkyoceanofVaikuntha.Itcan
alsomean,Onewhoremainsonafigleaf,uponthewatersofthedeluge,whenallnamesandformshavebeendissolvedintotheunmanifest.
520.AntakahTheDeath.AsTime,HeistheOnewhobringsaboutconstantchangesintheworld,withoutwhichnoevolutionorcreativedevelopmentiseverpossible.
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ajomahaarhahsvaabhaavyojitaamitrahpramodanah
aanandonandanonandahsatyadharmaatrivikramah.
521.AjahUnborn.AsthechangelessanddeathlessReality,Hehasneitherbirthnoranydecay,Unborninphilosophymeansundyingtherefore,Eternal,Changeless,BorntoLord
Vishnuisyetanothermeaning,andaccordingtothisinterpretation,thetermcansuggestPradyumna,sonofVishnu,whoisconsideredtobeinourPuranaasanIncarnationoftheLordof
Love.
522,MahaarhahOnewhodeservesthehighestworship.Arhaameanspoojaa:worship.
523.SvaabhaavyahEverrootedinthenatureofHisownSelf.OnewhoistheUncausedCause,theGod.
524.JitaamitrahOnewhohasconqueredallhisenemiesbothwithinandwithout.Within,Hehasconqueredallenemiessuchasdesires,hope,etc.,andexternally,hasconqueredenemies
likeRavana,Hiranyakasipuandothers.
525.PramodanahEverblissful.OnewhoisconstantlyenjoyingHisownEternal,Blissfulnature.ThetermindicatesVishnubecauseSriNarayanaistheOnethatcausesblissinthe
heartofthosewhomeditateuponHim.
526.AanandahAmassofPureBliss.BlissisHispurenature.TheBrihadaranyakaUpanishadsays:Ofthishappiness,allotherbeingsenjoyonlyapart.
527.NandanahOnewhomakesothersblissful.SincetheLordistheverysourceofthehappinessofthedevoteeswhoreachthedivineplaneofPureConsciousness,itisinHimtheyget
themselvesintoxicatedwiththeendlessdrunkennessofthusunceasingBliss.
528.NandahOnewhoisfreedfromalllimitedworldlypleasures.Worldlypleasurescomethroughcontactwiththeobjectsofthesenseorgans.ThetermmeansOnewhohasnocontact
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withtheworldofsenses,asHedwellsintranscendenceofalltheequipmentsofpleasurethebody,mindandintellect.ChandogyaUpanishadsays,Thatwhichisimmensityisfelicitythere
isnofelicityinlittleness.
529.SatyadharmaaOnewhohasinHimselfallthetrueDharmas.Kindness,noninjury,charityetc.areconsideredasthenobleDharmas.SriNarayanaisOneinwhomwefindallthese
Dharmastothemaximum.Inshort,HeistheembodimentofYoga(Yogesvara).ItalsomeansthatOnewhoisrichintheexperienceoftheSupremeSelffor,theUpanishadsays:Thisalone
istheSupremeDharmawhichistoexperiencetheSelfthroughyoga...
530.TrivikramahOnewhohastakenthethreesteps.Onewhohas,inthreesteps,conqueredthethreeworldsinhisVamanaincarnation.Thespiritualseekerhasonlytotakethreesteps
toreachtheCentreoftheSelfinhimself.Oncehehassteppedacrossthefieldsofexperiencesinthewaking,dreamanddeepsleepconditions,hehasreachedtheInfiniteConsciousness,the
Atman.TheverytermTriinSanskritmeansthethreeworlds.Thegreatestmenofreflectionhavedeclaredthethreefieldsofexperiences(Loka)bythesimpletermTri,(Harivamsa).
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maharshihkapilaachaaryahkritajnomedineepatih
tripadastridasaadhyakshomahaasringahkritaantakrit.
531.MaharshihKapilaachaaryahOnewhohasmanifestedastheteacherKapila,thegreatsage.Rishi,thesage,isonewhohasmasteredaportionoftheVeda,andonewhohas
masteredtheentireVedasiscalledMaharshiintheHindutradition.ThepreceptorKapila,whoisagreatmasteroftheentireVedicliterature,isthepropounderoftheSaankhyaphilosophy.
ThegloryofkapilaachaaryaisendorsedbyLord.KrishnaHimselfintheGeetawhenHedeclares,Oftheperfectedones,IamsageKapila.
532.KritajnahThecreatedandtheknowerofthecreation.Kritammeanstheuniversethathasbeencreated.Jnameanstheknowerofalltheobjects.TheSupremeSelfisthematerial
causefortheknowerego(Jna),andtheeffectsconstitutetheworldofthingsandbeings(Kritam).HewhoistheverysubstratumforbothcauseandeffectistheAbsoluteSelf,theLord.He
isunconditionedbytheoutermattervesturessuchasbodyetc.andthusLordSriNarayanaistheAbsoluteReality.Nowadays,thisword(Kritajna)hascometomeangratitudeorthanks
giving.Itisacheapapplicationofthisdeepmeaning.ToexpresstomybenefactorthatIhaveknown(Jna)whathehaddone(Kritam)tohelpmeisthanksgiving,andhence,thisusageis
todayverypopularinourvernacular.
533.MedineepatihTheLordoftheEarth,SriNarayana.ThePreserverVishnuasthehusbandoftheinertmatter,Earth,isaconceptatonceimmenselybeautifulanddeep,philosophicand
poetic.
534.TripadahTheOnewhohastakenthethreesteps.Thisindicates,theVamanaincarnation,andhowHemeasured,injustthreesteps,theentireuniverse.Thejeeva,thelimitedego,
meaningtheseeker,hasalsototakethreestepsforward,toreachacrossthedelusionofthethreeworldsofsleep,dreamandwaking.Themeditatorcanmeasurethesethreeworldsinthree
stepsandarriveathisownoriginalRealNatureinhisinnermysticexperience.
535.TridasaadhyakshahTheLordofthethreestepsthethreestepsarewaking,dreamanddeepsleep.OnewhoistheWitnessofthethreestepsistheSelf.ItcanalsomeanthatOne
whoassumes,inHisplay,thethreequalitiesofSattva,RajasandTamasandyet,Himself,isnotaffectedbyanyoneofthem.
536.MahaasringahTheGreatHorned.ThetermindicateshowtheLordintheFishincarnationtiedtheshiptohisgreathornandsportedinthewatersofthedeluge.
537.KritaantakritHeisthedestroyerofthecreation.HeistheCreator,inoursubjectivelife,oftheinactive(taamasa)andpositive(saattvicandraajasa)vaasanaasthesinsandthe
merits.Whenthemeritsaremore,theLordprovidesaheavenforthemtoexistandwhenthesinsaremore,theymoveintothelowerwombs,wheresinvaasanaas,too,getexhausted.An
individualseekerwhenheexhaustsalltheabovevaasanaas,risestotherealmoftheSelfandgetstotallyidentifiedwiththeSelf.Therefore,SriNarayanaisthatStateDivine,whereinall
createdvaasanaas(Krita)getdestroyed(Anta).Thus,theend(Anta)ofthevaasanaas(Krita)iscalledtotalliberation(Kritaantam).Hewhoisthegiverofthekrita,Himselfisthegiverof
totalliberation(Kritaantakrit).WefinditalsointerpretedtomeanthattheLordisonewhohasdestroyed(Krindanam)LordDeath(Kritaanta)himself.Onewhoisthedestroyer
Kritaanta,inthissensewecantakethistermasmeaningtheLordwhohastakentheformofRudra,theDestroyerLordSiva.
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mahaavaraahogovindahsushenahkanakaangade
guhyogabheerogahanoguptaschakragadaadharah.
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538.MahaaVaraahahOnewhohadmanifestedastheGreatBoar.Inordertoheaveuptheworldfromtheslushthatformednaturallywhenthewatersofthedelugereceded.Thisisthe
thirdoftheLordsincarnations.
539.GovindahOnewhoistobeknown(Vid)throughthedeclarationsoftheVedanta(Go).InVishnuTilakaweread:
Here,GobhihmeansthestatementsanddeclarationsoftheUpanishads.
540.SushenahHewhohasacharmingarmy.ThearmyofVishnuiscalledasHisGanas.Theyaremainlyconstitutedofthegreatsagesandhence,theircompellingenchantment.
541.KanakaangadeeThebrightasgoldarmlets.Armletsareornamentswornontheupperarmcoveringtheshoulderandthetopportionofthearm.
542.GuhyahThemysterioustheProfound.DuetotheprofoundnatureoftheTruthevenintheupanishadstheessentialthemeismysteriouslysecretive.Therefore,theentireUpanishadic
literatureiscalledasthesecretliterature.Vishnuistoberealisedinthesecretchambersoftheheart,soHeiscalledastheSupremeSecret(Guhya).
543.GabheerahTheUnfathomable.EventheUpanishadsdeclarethatHeisunknown.Thelimitedhumanintellectcannotapprehendorvisualise,orplumbthedepthof,orunravelthe
mysteryofHisWisdom,Power,StrengthorPurity.
544.GahanahHeisimpenetrableImponderable.WecannotdashintothedomainofHisNatureDivine.ThroughsurrenderalonecanwereachtherealmoftheSelf.
545.GuptahTheWellconcealed.Heisnoteasilyrevealedbywords.NorcanthesenseorganseverrecogniseHim.AlltheUpanishadsrepeatedlydeclarethattheSelfbeingthevery
subject,theinstrumentsofthebody,mindandintellectcanneverapprehendHim.HecanonlybeapprehendedbyasteadymindthathasbeenpurifiedbycontinuousmeditationBeingthe
hiddennatureofallbeingsheisnotmanifested.
546.ChakragadaadharahOnewhoisthebeareroftheDiscusandtheMace.HisChakraiscalledSudarsanaHisGadaaiscalledKaumodakee.TheancientAcharyashavedeclaredthat
theDiscusrepresentstheMindandtheMacerepresentstheIntellect.
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vedhaahsvaangojitahkrishnodridhahsankarshanochyutah
varunovaarunovrikshahpushkaraakshomahaamanaah.
547.VedhaahOnewhoistheCreatorofthewholeuniverse,theSupremewhoisexpressingHimselffortheapparentfunctionofcreatingtheworldofplurality.TheInfiniteTruth
functioningthroughtheTotalMindistheCreatorHiranyagarbha.AccordingtoAmarakosha,CreatoriscalledasSrashtaa,PrajaapatihorVedhaah.
548.SvaangahItiscommenteduponbysome,asonewhoisbeautiful,whohaswellproportionedlimbs.Thismeaningemphasisesthegloryandbeautyoftheformoftheenchanting
Vishnu.ThesametermcanalsobeinterpretedasSelfinstrumental.Fortheprojectionofthepluralisticphenomenalworld,HehasnoinstrumentotherthanHimself.TheLordnotonly
createseverythingfromHimselfbutHe,Himself,istheinstrumentalcausefortheworld.Wehavealreadyindicatedearlierthatinthemakingofanything,threecausesmustcomeintoplay,
thematerialcause(mud),theinstrumentalcause(thepotmakerswheel)andtheefficientcause(theintelligentpotmaker).Inthecaseofthecreationoftheuniverseallthesethree
causesareintrinsicallytheLordalone.Thus,Heisthematerial,fromwhichHecreatestheworldbyHimself.ThisideaisexpressedherewhenthecompellingbeautyoftheLordsformis
beingindicatedbytheprecioustermSelfinstrumental.
549.AJitahOnewhoisvanquishedbynoneunconqueredandtherefore,theunconquerableinanyofHisincarnations.WenevermeetHimasvanquishedinanyofhisconfrontations
withmightyevil.
550.KrishnahOnewhoincarnatedintheYaadavatribeasthesonofVasudevaandDevakee.ItiscommenteduponasonewhoservedtheHinduSpiritualWorldintheformofKrishna
DvaipaayanawhichisthefullnameofVyasa,theauthorofthePuranas.However,KrishnaalsomeansTheDarktheonegreatInfiniteConsciousnessthatplaysinusconstantly,because
ofwhichweareawareofourexperiences,andyet,nevercanwedirectlyapprehendthisSourceofAlllifewithinourselves.TheKrishnaistheunknownfactorthatexpressesthroughus
whosemanifestationsareallourphysical,mentalandintellectualcapabilities.Heis,therefore,calledastheUnknown,theDarkKrishna.
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551.DridhahTheFirm.OnewhoisfirminHisconvictions,judgements,loveandmercy.ItisinthissensethattheBhaktiMargadescribestheLordoftenasADridhah,especially
whenasinnerprostratesbeforeHimmeaningthatinfullrepentancewereacriminaltosurrenderhimselftotheLordsFeet,theInfiniteJusticeevenwaversandbecomesanxioustohelpthe
sinneroutofhismistakennotionsandhisconsequentuglyactions.TheLordisevervigilanttoreestablishsuchaoneinhisownwisdom,whichishisrealnature.
552.SankarshanoachyutahDuringthegreatdissolutionoftheentireuniverseofnamesandforms,He,beingtheonewhomergestheentirepluralityintoHisownessenceHeiscalled
Sankarshanah.Whenanindividualsleeps,hisentireworldofexperiencesgetabsorbedintohimselfandtheyallremaininseedconditionintheCausalbodyasmerevaasanaas.Onewho
neverfallsawayfromHisownessentialnatureiscalledAchyutahonewhoknowsnofall(Chyutih).TheoneexpressionusedherefortheLordisthecombinationofboththeseterms.The
LordNarayanawhoabsorbsthewholeworldintoHimselfatthetimeofthedeluge,andHewhoneverfallsawayfromHisownRealNature.
553.VarunahSince,intheevening,thesunreachesthewesternhorizon(VarunaDik),thesuniscalledVarunah.Alsoafterhisdaysfunctioningintheworld,intheduskhegathershis
scorchingraysuntohimselfanddisappears.Likethesettingsun,theLordwithdrawsallthepluralisticworlduntoHimself.TheEternalReality,functioningthroughthesunasthesuns
energyandlight,isdescribedintheUpanishadsastheGoldenOne,andhencetheappropriatenessofusingthistermVarunahforNarayana.ThedesignationSooryaNarayanaisvery
familiartothestudentsofPurana.
554.VaarunahThesonofVarunahiscalledVaarunah.BothVasishthaandAgastyaaretraditionallyconsideredassonsofVarunah.Therefore,thetermindicatestheLord,whomanifested
himselfasVasishthaorAgastya.Whereeverthereisanexplosiveexpressionofanyspectaculargloryofstupendousachievement,understandthemallascomingoutofmyglory,says
KrishnaintheBhagavadGeeta.
ThetermcanalsobereadinsomemanuscriptsasAVaarunahmeaning,accordingtosomecommentators,onewhosenatureisneversubjecttoveiling.
555.VrikshahIntheUpanishadstheworldemergingoutoftheSupremeBrahmanisdescribedmetaphoricallyasaTreeintheKathopanishadandintheGeeta,wereadoftheSamsaara
VrikshatheTreeofLifeexhaustivelydescribed.InthePuranas,againwefind,inmorethan3or4places,exhaustivedescriptionsoftheworldmanifestedfromtheLordasaTree.
556.PushkaraakshahOnewhohaseyes(Aksha)asbeautifulasthelotusflowers(Pushkara)thedescriptiveepithet:Lotuseyed.TheSanskrittermPushkaraalsomeanstheUniversal
Space,thus,italsohastheinterpretation,onewhoiseverpervadingallspace.
557.MahaamanaahOnewhohasagreatmind.NarayanaastheLord(Eesvara)istheSupremeConsciousnessfunctioningthroughtheTotalMind,andHe,withHisMind,creates,
sustainsanddestroys,fulfillingthegreatgameofSamsar,continuously.
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bhagavaanbhagahaanandeevanamaaleehalaayudhah
aadityojyotiraadityahsahishnurgatisattamah.
558.BhagavaanThewordBhaga,accordingtotheGreatVishnuPuranameans,OnewhohasalltheSixGreatGloriesWealth,Power,Dharma,Fame,Character,Knowledgeand
DispassioniscalledBhagavaan.Again,VishnuPuranasays:HeisnamedBhagavaanwhoknows(a)thebeginningandtheend,(b)thearrivalanddepartureofbeings,andalso(c)
VidyaaandAvidyaa.onewhohasallthesixgloriousinhimselfaloneinBhagavanandthesegreatmightypoweratomicallycometoHim,becausehisequipmentistheTotalmind.
559.BhagahaaOnewhodestroys,duringthedeluge,thesixgloriesjustmentioned.Atthistime,thelordabsorbseverythinguntohimself,andinthissensetheterm,destroyerofallgreat
glories.Whenthusthetotalmindrestfromitsselfwilledprojections,theworldofpluralityappearshavetobeenabsorbedbythelorduntohimself.
560.AanandeeTheonewhogivesdelight.thelordishimselfAbsoluteBliss,andthosedevoteeswhomovetowardshiminpuresurrender,cometosharehisdivinenatureofAllbliss.
ThereisaversionwhereinwereadthistermasNandee.Here,too,thereisnodifferenceinmeaning.alsothistermindicates:SonofNandagopallordkrishnawhowasnaturedandtended
byYasodaaandNandagopalthroughouthischildhood.
561.VanamaaleeOnewhowearsalwaysagarlandofleaversandflowersnamedVaijantee.Vaishnavasdeclarethistorepresentthesubtleaspectofveryfineelementsthemselves,(Bhoota
tanmaatraas).
562.HalayudhahOnewhohastheploughashisweapon.heisbrotheroflordKrishna,Balaabhadra,whoisconsideredastheeightincarnationoflordVishnu.Eventodayinour
countrythefarmerrepeatBalaramasnamewhileploughingforasuccessfulcultivationandprofitableharvest.
563.AadityahOnewhowasbornasthesonofAdhitiandKasyapaasVaamana,whobeggedofEmperorBalithreestepsofgroundandgotallthethreeworlds.
564.JyotiraadityahThesupremewhoistheresplendenceintheSun.theAtmanexpressingasthegloriouslightandenergyinthesunismeditateduponaslordVishnu.Onemust
meditateuponVishnuwhoisadornedfully,holdinginhishandstheconchandDiscus,sittinginpadmasana,envelopedingoldenhue,inthecentreoftheorbofthesun.theDeityresiding
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inthediscofthesunisNarayanaHimself.AatfromVishnuityahtobeobtainedandsoHeiscalledasAaditya.Thisinterpretationgivesusaninsightintothemeaningoftheword
Sun,inSanskritAaditya:Onefromwhomallcreatureshavetoreceive!ThegreatgrandgiveristheSun.
565.SahishnuhOnewhocalmlyenduresthepairsofopposites.Onewhoisabovethem,andthusisneverinfluencedbytheseexperiencesofthephysicalandmentalrealms.
566.GatisattamahTheultimaterefugeforalldevoteesthebest(Highest)destinationandatoncethenoblestpath.LordNarayana.Gatimeansboththegoalandthepath.Inshort,One
whoishimselftheveryessenceofthespiritualliberation.
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sudhanvaakhandaparasurdaarunodravinnapradhah
divahspriksarvadrikvyaasovaachaspatirayonijah.
567.SudhanvaaOnewhohashisgloriousbowcalledSaarga.Acoordingtosome,itrepresentsthesenseorgansandtheiractivities.
568.KhandaparasuhOnewhohastheaxeweaponcalledParasu.TheLordusedthisweaponinHisIncarnationasParasuraama,thesonofJamadagni.Itisendowedwithterrible
prowessincuttingdowntheunholyenemiesofthenoblerlifeandsoitiscalledastheKhandaParasu.AssuchitmeansonewhowieldstheinvincibleParasu.
569.DaarunahTheonewhoismercilesstowardstheunrighteous.UptoapointtheLordisAllmercybutwhenHefindsthatnoothermethodcansavetheindividual,likeasurgeonat
theoperationtheatre,Heappearstoberelentlessmerciless.
570.DravinapradahOnewholavishlygiveswealthaskedforbyHisdevotees.AccordingtoVyasa,LordVishnugivestohistruedevoteesthewealthoftheSastraknowledgethedeeper
andclearerunderstandingoftheScienceofReality.
571.DivahsprikTheSkyreaching.TheLordwhorevealedHisUniversalFormtoArjunaintheBhagavadGeeta.
572.Sarvadrikvyaasah:Whenconsideredasoneworditmeans:Onewhocreatesmanyomniscientmenofwisdom.Onewhoencouragesthespreadofknowledgeandthusturnsout
manymenofwisdomandclearerunderstandingoflifeandtheworld.Ortakenastwowordsitsinterpretationcanmean:OnewhoisOmniscientandVyasa.Thiswouldmean,TheLord
whohasexpressedHimselfasSriVedaVyasa.Vyasaisthepoetphilosopherwhocodified,compiledandeditedtheVedasandpublishedtheminfourvolumesRigVeda,withits21
branchesYajurVeda,withits101branches:SaamaVeda,withits1000branchesandtheAtharvanaVeda,withits9branches(orSaakhaas).Heistheonewhogaveusthe18Puranasand
theBrahmasootras.Henceheiscalled:TheOmniscientVyasa.
573.VaachaspatirayonijahOnewhoisamasterofallknowledge(Vidyaas)andwhoisunbornthroughamotherswomb.
Stanza62
trisaamaasaamagah.Saamanirvaanambheshajambhishak
samnyaasakritsanaahsaantonishthaasaantihparaayanam.
574.TrisaamaaOnewhohasbeenglorifiedbythethreeSaamas.Saamameansdivinesongshence,Veda.TheonewhohasbeenpraisedbythesingersoftheSaamaVeda,thosecalled
astheDevas,theVratasandtheSaamans.
575.SaamagahThesingeroftheSaamansongs.OnewhoperformstheactionsprescribedintheSaamaVedaandwhoinvokestheLordiscalled,inVedicterminology,theUdgaataa.
576.SaamaTheLordistheSaamaVeda.ThisistoindicatethesacrednessoftheveryBook.LordKrishnahasconfessedintheGeeta:OfVedaslamtheSaamaVeda.
577.NirvaanamTheLordisoftheverynatureofEverliberated,Everfree.ThereisnotraceofimperfectionandsorrowinHimwhosenatureis,AllBliss.
578.BheshajamBheshajammeansmedicine.Hence,HewhoistheveryspecificcureforthediseaseofSamsar(change,becoming).
579.BhishakOnewhoisthePhysician,whoisthecureforthediseaseofSamsar.OritcanalsomeanthattheLordmanifestedduringthechurningoftheMilkyOceanastheDeityof
Medicine,holdingthepotofAmritainHishandTheLordDhanvantari.InIndiansystemsofMedicines,HeisconsideredasthepresidingDeityoftheMedicalSciences.Vishnumanifested
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asthisLordofDoctors,whereuponthisnameforHim:Doctor(Bhishak).
580.SamnyaasakritLordistheinstitutorofthefourthstageoflife(Aasrama)calledSamnyaasawhichismeantforthosewhowalkthepathoftotalrenunciation.TheOnewho,inHis
InfiniteGrace,givestheneededqualificationsunavoidableforSamnyaasa.
581.SamahTheCalm.Onewhoexistswithoutthemindrunningoutintothepassionsofthesenseorgans.InSamnyaasa,Heteachesthelifeofcalmnessandquietudeandinthe
accumulatedinnerpeace,thefinalexperienceisgained.TheSmritiprescribesthedutiesofthefourstagesas:ThedutyoftheBrahmachariisservicefortheHouseholder,charityforthe
Forestdwelleristhedutyofrestraint,andfortheSamnyaasinCalmness.SamnyaasawithoutSamaisinconceivableandthisCalmnessisHisnature.
582.SaantahOnewhoisquietwithin,asinHimthesenseorgansareperfectlycontrolled.TheUpanishadsglorifytheSupremeStateasactionless,partless,peaceful.Thisisadeclaration
fromSvetaasvataraUpanishad.
583.NishthaaTheAbodeofallbeings,notonlywhileliving,butduringthePralaya(deluge).DuringthisCosmicdissolution,theentirelivingcreaturesmergebackintotheirVaasanaas,
(seedform),andremaininHim.Therefore,Heiscalled,TheAbodeoftheUniverse.
584.SaantihOnewhoseverynatureisPeace.Agitationsarecausedbydesiresandtheconsequenttemptationstostrivefor,acquireandindulgeinthem.IntheAllFull,thereisnodesire,
henceHeneednotseekHisfulfilmentamongtheperishableobjectsoftheuniverse,andsoHeisPeace.
585.ParaayanamTheSupremeGoalisNarayana.AfterreachingHimthereisnoreturnInshort,thetermindicatesthatNarayanaisthewaytotheSupremeLiberation(Moksha).
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subhaangahsaantidahsrashtaakumudahkuvalesayah
gohitogopatirgoptaavrishabhaakshovrishapriyah.
586.SubhaangahOnewhohasthemostbeautifulform.Thatonewhoisenchanting,mosthandsome.
587.SaantidahNarayanadispensesthatPeacewhichputsanendtolikesanddislikes(RaagaDvesha).HeistheOnewhocleansesthemindofHisdevoteesandgivestoeachtheinner
PeaceandJoy.
588.SrashtaaTheCreatorofallbeings.Inthebeginning,HehascreatedallfromHimselfastheGreatFiveElements:(Viranchi).
589.KumudahTherevellerintheEarth.ThetermKumeansEarth.Therefore,thetermmeansHewhodelightsintheEarth.
590.KuvalesayahHewhoreclinesinthewaters(Kuvala).Waterssurroundtheearth,thusitiscalledasKuvala.ThetermcanalsomeantheCrawlermeaningserpent.Inthissenseit
indicatesSarpaSaaye:OnewhoreclinesupontheGreatSeshatheDivineSeshaSaaye.
591.GohitahOnewhodoestheCowwelfarework,always.SreeKrishna,throughmanyincidents,helpstodevelopandconservethesacredanimal,Cow,for,theveryexistenceof
BharatsdispensationdependsupontheCowtheagriculturebeingessentiallyCowcentred.GoalsomeansEarth.Thus:Onewhosavedtheworldfromthematerialistsandtheirdesigns
ofexcessesandimperfectvision.Onewhoprotectsagainsttheirresponsiblehavoc,forexample,ofRavanaandothersallinimicaltothegeniusofthenaturalBhaarateeyaSamskriti.
592.GopatihThehusbandoftheEarth.Or,OnewhoistheLordprotectingallthosewhoarewearyoftheirsamsaariclifeofpassionsanddesires.Suchones,exhaustedbygrazingin
thepasturesofdissipationandenervatedfromtheworldofhappenings,arecomparabletocows.HenceNarayanaiscalledhereastheLordoftheCows,Gopaala.Goalsomaybe
interpretedassenseorgans.InthiswaythetermsuggestsLordoftheSenseOrgans,SriNarayana,theSelf.
593.GoptaaTherootGuphastwomeanings:toprotecttoveil.ThusGoptaacanimplyOnewhoprotectstheuniverseorOnewho,byHisMaayaa,veilsthegloryoftheDivineSelf
within.
594.VrishabhaakshahOnewhoseeyesrainfulfilmentofalldesiresofHisdevotees.HeseestheunexpresseddesiresofHisdevoteesandfulfilsthemeasily.OritcanbetakenthatSri
NarayanaisOnewhoseeyesareDharmaItselfmeaning,Onewhoseesrighteousnessclearlyandcontinuously.Ifonewantstoseeclearlyrighteousness,hemustcultivateanddevelopthe
Narayanavision.
595.Vrishapriyah:VishnudelightsinDharma.VrishameansDharma,sothetermcanbedissolvedasOnewhodelightsinDharma.Oritcansignify,Onewhoisbelovedofthe
virtuous,theGood.
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anivarteenivrittaatmaasamksheptaakshemakritsivah
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sreevatsavakshaahsreevaasahsreepatihsreemataamvarah.
596.AnivarteeOnewhoneverknowsretreat.DuringtheclashesbetweentheGood(Devas)andtheBad(Asuras),Narayananeverretreats.HeisOneWhoneverturnsbackfrom
DharmaforHeisitsfriendandprotector.
597.NivrittaatmaaOnewhoisfullyrestrainedfromallsenseindulgences.SolongastheequipmentsofourexperiencestheBody,MindandIntellectareroamingaboutintheirpleasures
amongobjects,emotionsandthoughtsourattentionisdissipatedandisnotavailableforthecontemplationoftheHigher,theSelf.NarayanaistheAtmaninall,andtoreachHimwehaveto
retirefromthefieldsofourindulgences.Hence,HeisindicatedastheRestrainedSelf.
598.SamksheptaaTheOnewhoabsorbsuntoHimselftheentireuniverseofmultiplicityduringthedissolutiontheInvolver.Narayanapresidesovernotonlytheevolutionbutalsoisthe
controllerattheinvolution.Insomereadings,wefindthistermasAsamksheptaameaningOnewhoneverabandonsHisdevotees.
599.KshemakritThedoerofGoodOnewhoprotectsandguidesthedevotees.Kshemasignifiesprotectingwhathasbeengained,anditincludesYogaalso,meaningacquiring
thingsnotyetgained.InGeeta,LordKrishnapromisesthatIshallgovernbothyourYogaandKshemawhenyouareatruedevotee.
600.SivahLordNarayanaisadoredhereasSivahand,atthesametime,allVaishnavitesrepeatVishnusahasranaama.Humanprejudiceshavenologicorreason.SriNarayanaisSiva
(auspiciousness)andthereisnodifferencebetweenthetwo.IamthedwellerofVaikuntha,Vishnu.Betweenusthereisnodifference,sosaysLordSivaHimself.VishnuisthePurifier
(Siva),asHisnames,whenchanted,andHisformdivine,whenmeditatedupon,becomeameansofquieteningthemindandsharpeningourperceptionsofthesubtlerandthetranscendental.
601.SreevatsavakshaahOnewhohasthemark,Sreevatsa,uponHisdivineandsacredchest.
602.SreevaasahTheAbodeofSreethedwellingplaceofMotherLakshmi.ThistermisdissolvedasSreeallgloryandricheseverdwellinHisbosomofloveandbeauty.
603.SreepatihTheLordofGoddessLakshmi.DuringthegreatchurningoftheOceanofMilk,holdingalotusinhand,thereroseLakshmifromit,andShechose,amongallgods,Lord
VishnuasHerBelovedHusband.HenceNarayanaisSreePatih,theLordofSree.TheSvetasvataraupanishadsays:TheSupremeSaktiofHimisdeclaredtobevarious.Sreerepresents
theEnergy(ParaaSakti)intheuniverse.LordNarayanaistheOneVitalTruththatfunctionsthroughtheParaaSaktiandgivesHerthedynamismtoactandtoaccomplish.
604.Sreemataamvarah:Thebestamongthosewhohavegloryinlife,(Sree),isNarayana.TaittireeyaBraahmanasays,TheRig,YajusandSaamanaretheimperishablewealthofthe
wise,soSreehasbeeninterpretedheretomeantheVedas.LordNarayanaistheOnewhoistheBestamongthosewhoknowtheBooksHebeingtheveryInfiniteRealitythatistheone
themeofalltheVedas.AlsoVarahcanmeanOneWhoblessesandthusthetermunderdiscussionyieldsthemeaning,Vishnu,WhoistheLordThatblessesallgreatstudentsofthe
Vedas.
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sreedahsreesahsreenivaasahsreenidhihsreevibhaavanah
sreedharahsreekarahsreyahsreemaanlokatrayaasrayah.
605.SreedahOnewhogivesSreetoallHissincereanddedicateddevotees.Narayanaprovideswealth,forallHisardentdevotees.HeistheRiverofKnowledgeandJoyforalldevoted
heartswhicharesurrenderedtoHim.
606.SreesahTheLordoftheGoddessofWealth,SreeMahalakshmi.Herwealthistheabilitytonourish.ThusShegivestothestrivingdevotee,themightyandnoblevirtues,hisinner
wealth.
607.SreenivaasahOnewhodwellsandmanifestsinthegoodpeople.HerethewordSreeistobeunderstoodasthosewhohaveSreeinthem.TheOneWhoabidesinpurifiedhearts
whereinthepassionsandlustshavebeenremovedandpeace,joy,devotionandunderstandinghavearrived.InsuchpeopletheSelfcomestoshineallbyItself.
608.SreenidhihOneWhoisthetreasurehouse(Nidhih)ofSree.Vishnu,beingtheAllFullandPerfect,allgloriesdrawthemselvesfromHimalone.EvenSreeMaayaacanplayHer
gamesonlywhenShedrawsHervitalityfromNarayana,theSelf.
609.SreebibhaavanahOneWhoisaDistributorofSree.Vishnuprovideseach,accordingtohismerit,thewealth,bothinnerandouter.SreeNarayanaistheLawbehindactionsandso
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HeistheDispenserofthefruitsofactions.
610.SreedharahLordalwayscarriesSreeinHisbosom.Inshort,Atman,theSelf,isneverdivorcedfromItsomnipotenceandAllFullness.
611.SreekarahOneWhoconfersSreeuponHisdevoteeswhorememberHimcontinuously,reflectuponHisnatureandmeditateuponHisGlories.
612.SreyahNarayanaisMokshaLiberation.HeistheWayandtheGoal.HegivestoHisdevoteesthetotalliberationfromalltheirphysicalpassions,emotionalagitationsandintellectual
restlessnesses.
613.SreemaanOneWhopossessesallGlories,Riches,CapacitiesandBeauties.HewhoistheownerofallSreetheabodeofallItsSplendour.
614.LokatrayaasrayahTheShelterforthethreeworlds.TheSubstratumforthethreeworldsofexperiences(waking,dreamanddeepsleep).IftheSelf,theConsciousness,werenotin
us,noexperiencewouldeverbeours.Narayanaisthisobjectlessawareness.
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svakshahsvangahsataanandonandirjyotirganesvarah
vijitaatmaavidheyaatmaasalkeertischhinnasamsayah.
615.SvakshahBrilliantlyBeautifulEyed.isVishnu.
616.SvangahBeautifulLimbed.Mosthandsomeform,captivatingtheheartsofallHislovingdevotees.
617.SataanandahOnewhodividesHimselfintotheinfiniteJeevas,manifestingthroughthedifferentequipmentsandexperiencesinallofthem.OfinfinitevarietiesofJoys:gained
throughtheindividualequipmentsfromeachonesappointedfieldofthingsandbeings.
618.NandihInfiniteBlissisthenatureorVishnuastheSupremeSelf.Thusbythisterm,Nandih,Heiscalled.
619.JyotirganesvarahTheLordoftheluminariesintheCosmosisNarayana.He,astheSelf,giveslighttoal!brilliantthingsinlife.TheSun,itself,receivesitslightborrowedfromthe
Infinite,EverEffulgentSelf.KathopanishaddescribingtheSelfastheLightorConsciousnessdeclares,WhenHeshinesallelseshinesafterHim.
620.VijitaatmaaOnewhohasconqueredthesenseorgans.ThatdevoteewhoisnomoreaslavetohissenseorganscomestoexperiencethenecessarymentalquietwithwhichNarayana,
theSelf,canbeapprehended.
621.VidheyaatmaaOnewhohascometoliveunderthecommandoftheHigherSelforOneWhoiseveravailablefordevoteestocommandinlove.SomereadthisasAVidheya
Atmaainwhichcaseitdeclare$thatNarayanaisOneWhoisofUnfathomableNatureDivine.Onewhoobeysnone,butallobeyHisWillisAVidheyaatmaa.
622.SatkeertihOfPureFameisNarayana.HeisthehusbandofSreeandthereforeHeisfamous.
623.ChhinnasamsayahOne,whosedoubtsareeveratrest,orsolved.DoubtsregardingtheSupremecanbeonlysolongaswetrytoexperienceandcomprehendHimwithourIntellect.
HeistheverysubjectivevitalityintheIntellect.So,ontranscendingtheIntellect,theseekercanbecometheSelfinanonmediateexperience,intimateandimmediate.Oncehavingbecome
theSelf,therecannotbeanyspiritualdoubts.ThereforeNarayana,theSelf,isknownasTheOneinwhomalldoubtsareresolved.InGeeta,Arjunaadmitsthatallhisdoubtswerecleared.
Stanza67
udeernahsarvataschakshuraneesahsaasvatasthirah
bhoosayobhooshanobhootirvisokahsokanaasanah.
624.UdeernahTheGreatTranscendent.HeistheInfinitebeyondallfinitude,beyondalllimitationsandchange,andtherefore,beyonddecay.Transcendingallequipmentsofour
experiences,astheSelfinall,SriNarayanarevelsastheImmutableTranscendentalReality,thesolesubstratumfortheentireuniverseofformsandactions.
625.SarvatahchakshuhOneWhohaseyeseverywhere.GeetadeclaresTruth,thePureConsciousness,asHandsandlegseverywhere,eyesfacemoutheverywhere.Vishnu,asthe
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Consciousness,istheOneSelfThatseesthroughalleyesintheworld,henceHe,throughalleyes,seeseverywhereatalltimes.IfHeisnot,theeyesareblindwhenHeistheindweller.The
eyesthenseetherefore,alleyesareonlyHis.
626.AneesahOneWhohasnonetolordoverHim.TheSupremeLordisHe.Mahanarayanaupanishadsays,NonerulesoverHim.
627.SaasvatasthirahOneWhoiseverEternalandStableneverchanging,thuspermanent(Eternal)andeverthesame(Stable).Thebodychanges,themindmodifies,theintellectgrows
intonewdimensionsbuttheConsciousnessthatilluminesthemallwithItsLightofKnowledgeiseverthesamethroughchildhood,throughyouth,inmiddleyearsandoldage.Itisthe
Changelessthroughout,henceEternalandeverthesamewithoutanychange.
628.BhoosayahRestingontheEarthisthewordmeaningofthisterm,soitmaysignifyOneWhorestedontheshoresoftheocean,onHisWaytoLankareferringtoSri
Ramachandraji.Or,onewhoslept(on)theEarthmeaningtheLordisBhooPati,theHusbandoftheMotherEarth.Or,itsintentionmayalsobe:Oneinwhomtheworldrestsatthetimeof
dissolution.
629.BhooshanahOneWhoadornstheworld:physicallywiththeinfinitebeautiesofHisCreationemotionallyHegivesloveandotherfinerinstincts,andintellectuallyHeistheOne
behindallgreat,nobleandbeautifulthoughtswhichhaveenrichedhumanlife,historyandculture.LordNarayana,inHisvariousIncarnations,hasalsoglorifiedtheworld.
630.BhootihOnewhoisthePureBEnessorExistence.BhootialsomeansGlories(Aisvarya),soHeisOneWhoisthetreasurehouseofallGlories.
631.VisokahNarayanaissorrowlessgriefless.HeistheSelf,transcendingallmattervestures.Atthebodymindintellectlevelthereareagitationsandsotherearesorrows.Heisbeyond
themall,soHe,astheAbsoluteReality,isindicatedasAllBlissful.DisturbancesofsorroworgriefcannevermolestHisnatureofInfiniteBlissevercontented,everdesireless.
632.SokanaasanahThedestroyerofallsorrowsforHisdevotees.Onewholiftsthesufferingegosenseoutofitsmeaninglessidentificationwiththechanging,painbreeding,equipments
andgivesitthetruewisdomofItsDivineNature.TothosewhotrulyworshipTothemIshallbe,errlong,aSaviourfromtheOceanofSamsar,promisesLordKrishnaintheBhagavat
Geeta.
Stanza68
archishmaanarchitahkumbhovisuddhaatmaavisodhanah
aniruddhoapratirathahpradyumnoamitavikramah.
633.ArchishmaanTheEffulgent.AsPureConsciousness,NarayanaistheSourceofallLight.TheKathopanishadconfirmsthiswhenitdeclares,There,neitherthesunnorthemoon,
northestarsnorthelightning,hasanyeffulgencehowthencanthisFirelightillumineIt?ByItsLightalone,allelseintheworldisillumined.
634.ArchitahOnewhoisconstantlyworshippedbyHisdevotees.EvenBrahmaaji(TheCreator)andSiva(TheDestroyer)areworshippingSriNarayana(ThePreserver).Hencethisterm,
TheWorshippedforLordVishnu.
635.KumbhahThepot.TheLord,theSelf,iscalledasthepotbecausejustasthingsarecontainedwithinapot,sothewholeuniverserestswithinHim,theContainerand
Sustainer.EverythingandeveryhappeningiswithinHimalone.
636.VisuddhaatmaaOneWhohasthepurestSoul.WhentheSelfiscleansedofallpassionsandthoughtagitations,inthatuncontaminatedpurityItisrealised.Therefore,theLord,the
Self,iscalledthePureAtman,completelybereftofallequipmentsandtheirpassions,alldisturbancesfromdesire.OnewhoisbeyondtheThreeGunas,Trigunaateetah,meaningonewho
transcendsalltheVaasanaasthatgeneratethethreemoodsconstitutingtheentirephenomenon,Maayaa.
637.VisodhanahTheGreatPurifier.TheOne,meditatinguponwhomallvaasanaasgetexhaustedandthepersonalitypurifiedfromthesedesires,becomesfreeofallitsaccustomed,
existentagitations.HewhoistheverySourceofPuritywholendspurityeventothesacredplaces.ByrememberingHim,thehumanheartbecomescleansedofitssins,immaculatelyswept
ofallconsequentfeelingsofrestlessness.
638.AniruddhahOfthefourmanitestations(Vyoohas)ofVishnu,theAniruddhamanifestationisindicatedhere.ThefourVyoohasare:(I)Vaasudevah(2)Samkarshanah(3)
Pradyumnahand(4)Aniruddhah.ThetermcanalsomeanHeWhoisinvinciblebyanyofHisenemies.
639.ApratirathahOnewhoisneverchallengedbyanyenemiesandwhohasnoenemiestoeventhreatenHim.SriNarayanaiswithoutenemiesinHislovingPresencetheyare
vanquished.
640.PradyumnahVeryRich.LordisLakshmiPatiand,inHisbenevolence,HegivesrichesandmightyglorytoHisdevotees.PradyumnahcanalsobethethirdofHisfour
manifestationsasVyoohas.
641.AmitavikramahOfimmeasurableProwessisSriNarayana.TheSelf,theSupreme,isOmnipotentandnonecanstandagainstHim.Itcanalsomean,Onewhohasunmeasurable
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stepsexhibitedinHisDivineperformanceinHisVamanaIncarnation.
Stanza69
kaalaneminihaaveerahsaurihsoorajanesvarah
trilokaatmaatrilokesahkesavahkesihaaharih.
642.KaalaneminihaaTheslayeroftheAsura,Kaalanemi.KaalameansTime.TheSelfisthedestroyeroftimeasItisbeyondtheintellectandtimeisbutaconceptoftheintellect
only.
643.VeerahTheHeroicVictor.Onewhoisevervictorious.
644.SaurihBornintheSoorasenaclan,inJagannaathwhich,inthePuranas,iscalledtheUtkalacountry.Also,SauricanindicatetheOnewhohasinvincibleprowessalways.
645.SoorajanesvarahTheLordofthevaliant.SriNarayana,thefountainheadofirresistiblemight.Heisinvokedbythevictorious,andistheSourceofstrengthfromwhichevenlndra
andothersdrawtheirvigour.
646.TrilokaatmaaTheReality,theSelfofthethreeworlds.Thethreeworldsarethethreefieldsofexperiences:thewaking,thedreamandthedeepsleep.AsthePure
Consciousness,intheLightofwhichthewakerdreamersleepercomestoexperienceallthethreeworlds,theSelf,SriNarayanaiscalledTheAtmanofthethreeworlds.
647.TrilokaeesahTheLordofthethreeworlds.LordisOneinwhosepresenceallactivitiestakeplaceinWhoseabsenceallactivitiescease.HeiscalledtheLord,theGreatProprietor.
Whenlife,theSelf,manifestsinabody,allexperiencestakeplacewhenlifeisextinct,allactivitiescease.HenceLordNarayanaistheSelf,thesparkofExistenceinallcreatures.
648.KesavahGenerallyitismeanttodescribeLordKrishnaasOneWhohaslonghairs.ButKesasaretheraysoftheLordthatilluminetheSun,Moonandsuchothereffulgentthingsof
theCosmos.Theraysofminethatillumine(theSun,etc.)arecalledKesas.Therefore.thewiseBrahminscallMe,Kesava.AlsoKameansBrahmaa,theCreatorandEesameansSiva,
theDestroyer.BothofthemhavesprungfromVishnu,thePreserver,henceHeiscalledKesavah.
649.KesihaaOneWhodestroyedtheAsuracalledKesi.
650.HarihTheLordiscalledTheDestroyer.He,itis,whodestroysthefalsevaluesandtheinnerconflictscreatedbymaninhisownlifeandinhisconsequentdiscordantcontactwiththe
worldaroundhim.Theseconfusionsandsorrowscreatedbyman,formaninlife,duetohisownignoranceofhisowndivinenature,iscalledSamsaara.LordNarayanaistheDestroyerof
thisSamsarasorrowsinHisdevotees.
Stanza70
kaamadevahkaamapaalahkaameekaantahkritaagamah
anirdesyavapurvishnurveeroanantodhananjayah.
651.KaamadevahTheBelovedLord.OnewhoisaseekermustnecessarilygetcharmedbytheGloryofSreeNarayana,andbytheinfluenceofthiscaptivatingloveHeistobe
worshipped.ThusOneWhoistobelovedandworshippedbytheseekerswhostriveforthefouraspirationsinlifePurushaarthas.Thereisalsothismeaningfortheterm:TheOneWho
isPradyumnahsincePradyumnaformisanincarnationofKaama(Love).
652.KaamapaalahTheFulfillerofDesiresofallHistruedevotees.ThosewhointheirsincereattitudeandloveforHimalonearesurrendereduntoHim,theirheartsinnerlongingsare
satisfiedbyHim.ThesameideafindssimilarbutvariedinterpretationinthatKoomapaalahcanimplyOneWhohadtakentheincarnationofBalarama,forBalaramaiscalledasthe
Wielderoftheplough(Halaayudhah)orasKaamapaalah.ThusitcanalsomeanProtector(Paalah)ofHisdevotees(Kaama,meaningtheDesiredOnes).
653.KaameeOnewhohasfulfilledallHisdesires.DesireisanexpressionofaninherentsenseofincompletenessandthisinsufficiencyuntooneselfiscalledignoranceoftheSelf.The
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nonapprehensionofRealitygivesrisetoendlessmisapprehensionsofthesame.SreeNarayanaistheSelf,theReality,andsoallnonapprehensionsmustendinHim,thennodesirescan
everremaininHimdemandingfulfilment.HeisOneoffulfilleddesires...Somecommentatorsgivejusttheoppositeexplanation,sincethetermKaameeinSanskritcanalsomeanOne
whohasdesires.HereitwouldmeanthatLordVishnuistheSupremeRealitywhodesiredtocreatetheworldofplurality.TheUpanishadsroar:Hedesired(Sahakaamayata).The
creativeurgeintheSupremeisthatwhichexpressedastheapparentillusionofaplayfulcreationofmultiplicityandtheendlessvarietiesinthem.
654.KaantahOfEnchantingFormSupremelyHandsometheBeautyofBeautyitseIf.InallHisIncarnationswefindHimdescribedasextremelycharmingwithHisGraceand
Beauty.InSanskritthetermKahmeanstheCreator,Brahmaaji.Inthissense,therefore,KaantahcansuggestOneWhodestroyseventheCreatorduringthedissolution.
655.KritaagamahTheauthoroftheScriptures(Aagamas).SrutiandSmritiformtheAagamas.OrinperfectharmonywiththeprecedingtermwhereLordistermedasthedestroyerofeven
theCreatoratthetimeofdeluge,somecommentatorshaveagaininterpretedthistermasTheOneWhoistheinauguratoroftheKritaYuga.ThismeanstheLordisOneintoWhomthe
worlddissolvesandfromWhomtheworldrisesupagain.
656.AnirdesyavapuhOfIndescribableFormOfIndefinableNature.SincetheLordtranscendstheElementsandistheverycauseforthethreeGunasasthepureSelf,expressing
Itselfthroughthebody,mindandintellectofmanitbecomesimpossibletodescribeordefineHisForm.
657.VishuhAllPervading.OnewhopervadestheentireVisvam.InHisVisvaroopaForminGeetaXIwehavefromArjunaadescriptionofthedazzlingwondermentofHimasAll
pervading.
658.VeerahTheValiantTheCourageoustheOneofheroicexploits.TherootVioftenmeanscreation,radianceexistence,involutionormotion.Onewhohasa1lthesepowersis
calledVeerah.
659.AnantahInfiniteEndless.ThatwhichisunconditionedbyTimeSpaceSubstanceisInfinite.NonecandiscovertheendorsuchaTruth.Conditionedthingswillallhaveanenda
changefromoneconditiontoanother.TheInfiniteistotallyunconditioned,sounlimited,andnaturally,therefore,changeless.HenceNarayanaisInfinite.
660.DhananjayahOnewhohadgainedthroughhisconquestandhisprowessvastwealthfortheenrichmentofhiscountry.Fromhisvariouscampaigns,Arjunahadbroughtgreatwealth
totheland.InGeeta,LordKrishnasays:IamDhananjaya,amongthesonsofPandu.
Stanza71
brahmanyobrahmakritbrahmaabrahmabrahmavivardhanah
brahmavidbraahmanobrahmeebrahmajnobraahmanapriyah.
661.BrahmanyahOnewhoisagreatfriendofBrahman.ThetermBrahmanincludesinitsconnotationtheSastra,Tapas,Vedas,Truth,Knowledge,etc.SreeNarayanaisaprotectorand
friendofallthese.HereBrahmanmeansJeevaafriendofallindividuals.
662.BrahmakritTheOneWhoperformstheBrahmanmeaningtheonewholivesinTruth,whoabidesinTapas,etc.HeistheauthorofBrahmanasenumeratedintheexplanationofthe
precedingterm.
663.BrahmaaCreator.AsthetotalCreativepower,itisNarayanaWhofunctionsasCreatorthroughBrahmnaji.
664.BrahmaTheBiggest,theVastest,theAnPervading.UpanishadsthunderinglydeclaretheBrahmantobeExistenceKnowledgeInfinite.TheKnowledgewhichliftsallfalse
perceptionsofdifferences,pureinallitsaspects,everbeyondthegraspofthesenses,andthatwhichcanbeexperiencedonlyinonesownSelf,iscalledBrahman.
665.BrahmavivardhanahOnewhoincreasestheBrahman.Here,ofcourse,thetermBrahmanmeansAusterities,Vedas,Truth,Knowledge.Theseareincreasedinonewhohas
earnedtheGraceofSreeNarayanathroughtotalsurrenderandconstantdevotion.
666.BrahmavitOneWhoknowsBrahman.ThemeaninghereisonewhohasintuitedtheVedasandtheirfullcommentaries.InGeeta(XV)welistentotheLorddeclaringthat:Ialone
amtheAuthoroftheVedasandtheKnoweroftheVedas.BrahmanalonecanknowBrahmanjustasthedreamercanneversurvivetoknowthewaker.Theknowerofthewakeris
theWakeralone.Similarly,theindividualisedegoconditionedbytheequipmentsofBody,MindandIntellectexperiencestheBrahmanonlywhenithastranscendedtheentanglementsof
matterandthentheegoisnomoreaJeevabutbecomesBrahman.ThustheHigherisexperiencedonlybytheHigher.SreeNarayanaistheBrahmanandtherefore,HealoneistheKnower
ofBrahman.
667.BraahmanahOnewhohasrealisedthatthepluralisticworldisameresuperimpositionupontheBrahmancausedbyanerrorofjudgement,andwhoexperiencestheSupreme
ConsciousnessoftheOneRealityisaBraahmanah.Hisdutyistoconveythisknowledgetootherswithapuremissionaryzealandahigherproselytisingenthusiasm.Bymereaccidentof
birthonedoesnotbecomeaBraahmanah.VisvamitraandothersthroughtheirTapasandDivineExperiencehadreachedthestatusofBrahminhood,sowereadinthePuranas.Narayana
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manifestsassuchmightymenofrealisation,servingtheirgenerationsthroughtheirteachings.
668.BrahmeeOneWhoiswithBrahma.ThetermBrahmameaningasbeforeAusterities,Vedas,TruthandKnowledgedivine.
669.BrahmajnahOnewholiveseverinBrahman,andsoknowsthenatureoftheBrahman.He,theLord,beingtheveryBrahman,nooneknowsHisnatureasHeHimselfcan.The
wakeraloneknowsthewakingthedreamerandsleepercanneverrealiseandexperiencethewakingstateuntiltheybecomethewaker.
670.BraahmanapriyahOnewhoisthebelovedorandOneWhoistheloveroftruemenoffullrealisation,theBraahmanas.Notthecaste,butthemenofsupremeexperiencedivine.The
Lordisdeartothem,andtheytooaredeartoHim.
Stanza72
mahaakramomahaakarmaamahaatejaahmahoragah
mahaakraturmahaayajvaamahaayajnomahaahavih.
671,MahaakramahOfGreatStep.DirectlyweareremindedoftheVamanaIncarnationwhentheLordmeasuredthethreeworldsbyHisthreesteps.Italsoindicatestherootmeaningof
theterm,VishnuTheonewhohasthelongstridemeaning,Allpervading.SinceHeisAllpervading,Hereacheseverywhereearlierthanallothers.
672.MahaakarmaaOneWhoperformsgreatdeeds.Thecreation,thedissolution,theprotectionandthespreadoftheKnowledgeofTruth,alltheseareindeedgreatundertakings.He
aloneperformsthem,throughMahaPurushaswhohavesurrenderedthemselvesuntoHimthosewho,intotalsurrender,haveindeedbecomeonewiththeLordinloveandbeing.
673.MahaatejaahOfGreatResplendence.TheUpanishadsglorifyHiminthateventheSun,Moon,thestarsandfirehavenolightoftheirown.ByHimtheyshine,theGiverofLightto
all.IntheGeeta,theLordinsiststhatTheSupremeistheLightofalllights,beyondalldarknessandagainHeasserts,UnderstandthatLightintheSunbywhichthewholeworldis
illumined,andthatLightintheMoonandinthefiretobeMyownLight.HeretheLightofConsciousness,theSelf,isindicated.
674.MahoragahTheGreatSerpent.UragameansserpentInGeeta,Bhagavansays(Amongthenagas,themanyhoodedserpents,IamAnanta.)AnantaisthefiveheadedGreatSerpent
alsocalledSesha,uponwhichtheLordVishnureclines.AgaininGeetatheLordsays(AmongtheserpentsIamVasuki),Mythologically,thisistheserpentadorningLordSiva'sringfinger,
ThoughsosmallastobecomearingfortheLord,itwasthisVaasukiwhoofferedhimselfasthegreatropeinchurningthemilkyocean.ThisparadoxremindsusoftheUpanishadic
declaration(Smallerthanthesmallestandgreaterthanthegreatest).
675.MahaakratuhTheGreatSacrifice.TheSupremecannotbeexperiencedwithoutthegreatestsacrifice,thetotalsacrificeoftheEgo,thejeevaBhaava.TheGreatSacrificeindicates
traditionallytheAsvamedhaYaaga.Therefore,somecommentatorsexplainthistermasonewhoisoftheveryformofAsvamedhaYaaga.
676.MahaayajvaaOneWhohadperformedGreatYajnas.IntheRamaIncarnation,HehadperformedAsvamedhaYaaga.HeistheOne,byWhoseGrace,allSacrificesarefulfilled
successfully.OnewhoperformssacrificeproperlyandfaithfullyiscalledYajvaa.
677.MahaayajnahTheGreatYajna,InBhagavatGeeta,theLordindescribingHisImmanenceintheworldsaystoArjuna:IamamongtheYajnas,theJapaYajna.LordNarayana
HimselfisthegreatestYajnatherefore,indevotionapproachHimandgainHisGrace.TheJapaYajnaisglorifiedbytheLordasthegreatestsacrificebecauseitisboththeessentialmeansof
allotherYajnasandtranscendsthemallasanendinitself,bymaintainingaconstantstreamofthesamedivinethoughtsinthemind.
678.MahaahavihTheGreatOffering.TheyajnaisHetheverythingsofferedtothesacredfire,theHavis,arealsoHe.Geetatellsus,WeoffertoBrahmanthatwhichisBrahman,in
thefirewhichisBrahman,andtheactofofferingisalsoBrahman.
Stanza73
stavyahstavapriyahstotramstutihstotaaranapriyah
poornahpoorayitaapunyahpunyakeertiranaamayah.
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679.StavyahOneWhoistheobjectofallpraisemeaning,OneWhodeservesallourpraisebutOnewhohasnonetoppraise,heispraisedbyallandhepraisesnone.Thejeevainvokes
himtheself,theatman,neverinvokestheignorantjeeva.
680.StavapriyahOnewhoisinvokedthroughthelovingchantsofthedevotedhearts.Whenadevotedseekermeltsawayinsingingthepraiseofthelord,hisphysical,mentaland
intellectualpreoccupationswithobjects,emotionsandthoughtssilentlyrollawayfromhim.Insuchquietmomentstheyriseabovetheirpresentnatureandexplodeintotherealmsof
experiencesofthehigherstateofdivineconsciousnessSreeNarayana.
681.StotramThehymn.Aglorioushymn,thatdescribesthelordsdivinenature,itselfishe,asthewordsliftthesingerintotheexperienceofthesupremenatureofthetruth.Itisinfallible
ifthesingeroftheHymnhasfulldevotionandardentaspirationtorealisehim.NaamaandNaameeareoneandthesameinexperience.
682.StutihTheactofpraise.Theverynoble,divineactofinvokingthelordisbyhisgracealone.
683.stotaaOnewhoadoresorpraises.Thetruedevotee,singingthedivinehymnsisalsoofthenatureofsupremepeace,love,beauty,goodnessthedivinequalitiesattributedtothelord
inwhomhedissolvesthroughhissongfulidentification.SuchadevoteeinthisatonementwithHim,thelordpraisesagainandagainasHeistheonedeartoMe.
684.RanapriyahLoverofBattles.HenceweseesreeNarayanaevercarryinghismaceanddiscussinordertodestroythevulgarandthusprotectthedecent.Herebattleistheconstant
struggleforevolution.
685.PoornahTheFull.Theinfiniteiseverthesame.Thoughthingsareapparentlyemergingoutofit,stillthesupremeremainsirreducibleandwithoutachange.LordNarayanaisEver
FullwithisowngloriesandpowersOnewhoisfullwithallthewealth,innerandouter,thesupremelakshmipati.
686.PoorayitaaTheFulfiller.LordHarifulfils,surely,allthedesiresanddemandsofhistruedevotees.
687.PunyahThetrulyHoly.WhenthedevoteesheartisfilledwithremembranceofthegloriousfromdivineandinfinitenatureandsupremeofthelordVishnu,hethen,inthatvery
moment,removesallsinfromhisdevoteesheart.ThelordisAuspiciousnessitself,sowhereheisinvoked,allinauspiciousnessmustimmediatelyretire.
688.PunyakeertihOfHolyframe.Heisgloriouslyrenownedastheholyone.Whoeverglorifieshimbecomeshimselfholy.Alltheunholyanimalpassionsinthedevoteeareroutedand
beatenbackwhenhisheartiswhollyintunewiththelordsGloryandForm.
689.AnaamayahOnewhohasneitherthementalorphysicaldiseases.Ofpureunstaineddivineessenceishisnature.Heisnotinvolvedinkarmas,thustheresultantofthekarmaswhich
visitusintermsofmentalrestlessnessorphysicalpangs,nevertouchHim.
Stanza74
manojavasteerthakarovasurtaahvasurpradah
vasupradovaasudevovasurvasumanaahhavih.
690.ManojavahFleetasthemindistheLordsmovement.Heisanxioustorunandreachthedevoteetoremovehissufferingandignorance.Allpervadingisthelord,thusheisfasterthan
allthosewhorunafterhimandwherevertheyreach,thesupreme,He,intheformofexistence,isalreadythere.
691TeerthakarahTheTeacheroftheTeerthasTheterm,Teerthameansvidyaas.SreeNarayanaistheauthoroftheVidyaa,orauxiliarySciencesTherefore,OneWhoisthemost
ancientTeacherofallVidyaasandTantras.
692VasuretaahHeWhoseEssenceisGolden.InthebeginningofCreationweretheprimevalwatersIntothisOneOceantheLorddroppedHisEssenceanditbecameaGoldenEgg
fromwhichBrahmaa,theCreator,firstaroseThusLord,asthewombofallCreationismentionedinthePuranasasHiranyagarbha,theGoldenWomb
693VasupradahTheFreeGiverofWealthInnthiscontext,VasumeansWorldlyWealthmoney,property,grains,possessions,progenyLordVishnuwhonourishesandmaintains
allbeingswiththewealthofHisconsort,SreeLaksmi,distributesandpatronisesHisdevoteesveryliberally
694.VasupradahAgain,thesametermaswereadabove,buthereifmeansTheGiverofSalvationLiberation(Moksa)isthegreatestwealthwhomHechooses,Mokshaisgainedbyhim
alone.
695.VaasudevahThesonofVasudeva,LordKrishna.OrOneWhoisVaasuandDevaVaasumeansOnewhodwellsinallcreaturesastheiregocentricindividuality(Jeeva
raopa).Deva'meansOnewhorevelsTherefore,thisnameforLordKrishnahastheappropriatemeaningOnewhorevelsineverylivingcreatureastheJeevaentityineach.
696VasuhTheRefugeforall.TheOneWhodwellswithin,veiledbehindMaayaa,themindThemindprojectsthisplayofthings,beings,emotionsandthoughts.Theworldisthe
shadowshowroundthePureConsciousnessLorddeclaresinGeeta:Iamthebeginning,themiddleandalsotheendofallbeings.ThusHealoneistheRefuge,forthereisnoother
existence.AllhaveemergedoutfromMe,existinMeandmustcomebacktoMe.
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697.VasumanaahOnewhoisattentiveto,and,therefore,concernedwitheveryobjectandbeinginthisworld:Omnipresent.
698.HavihTheOblation.ThatwhichweofferuntoHimisalsopermeatedbyHimthereisnothingotherthanHe,Himself,thesameeverywhere,inallplaces,atalltimes.InGeeta,Lord
insiststhattheoblationsarenothingbutBrahman.
Stanza75
sadgatihsatkritihsattaasadbhootihsatparaayanah
soorasenoyadusreshthahsannivaasahsuyaamunah.
699.SadgatihThegoalofgoodandnobleseekers.LordNarayanaistheSpiritualGoaltobereached.TheGoodheremeansthosewhoknowtheexistenceofBrahman,forthe
Upanishadsays:IfapersonknowsBrahmajiexists,thenthewisecallhimgood.
700.SatkritihOneWhoisfullofGoodActions.LordHariistheOneWhomaintainstherhythmofcreationandthelogicofitspreservation.EventhroughHisdestructiveactivities,
thereiscreationonlyforthesakeoftheindividualandforthegoodoftheworld.AllHisactionsaretotallyinharmonyfortheestablishmentofPeace.
701.SattaaTheLordistheOnewithoutasecond,and,therefore,remainseverthesame,withoutanydifferencesofgenus,speciesorinItself.
702.SadbhootihOneWhohasRichGlories.ThetermGloriesmeanswealth,power,happinessOrOnewhohastakendifferentkindsofIncarnations,exhibitinginallofthemthe
gloriesoftheSupreme.SoimmeasurablearetheLordsGloriesthatevenallthesesplendoursscarcelyrevealHisDivineMight.Him,whomeventheDevasknownotonlytheYogisin
meditationcometoperceiveHisEternalGlory.
703SatparaayanahTheSupremeGoalfortheGoodwhopursuethepathofTruth.HeretheGoodmeansthosewhoaretheKnowersofBrahman.
704SoorasenahOnewhohasheroicandvaliantarmiesTheIncarnationsasRamaandKrishnaareindicatedhereinwhosearmiestherewerevaliantpeoplelikeHanumanand
Lakshmana,Arjuna,Bheemaandothers.
705.YadusreshthahTheBestamongtheYadavaclan.TheGloryoftheYadavasLordKrishna,WhowasanIncarnationofSreeHari.
706.SannivaasahTheAbodeoftheGood.ThegreatsoulsofrealisationcometoliveinHim,theSelfdrownedinGodConsciousness,theybeamoutfromthatAbodetheirdivinityall
around.BhagavaninGeetasays:Mydevoteethusknowing(realisingtheTruth,thejneyam,seatedintheheartofall)entersintoMyBeing.
707.SuyaamunahOnewhoisattendedbytherighteousYaamunasmeaningGopaswholiveontheYamunabanks.Inametaphysicalsense,theseGopasarenotthekeepersofcows,but
thekeepersofthesacredmilkofKnowledgeUpanishads.
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bhootaavaasovaasudevahsarvaasunilayoanalah
darpahaadarpadodriptodurdharoathaaparaajitah.
708.BhootaavaasahTheverydwellingplaceoftheGreatElements.SincetheBeings(Elements)dwellinYou,YouarecalledBhootaavaasa,sosaysHarivamsa.BhagavaanHimself
saysintheGeeta:IamtheSourceofallCreation.ThereforeHeisalsocalledtheBhootayoni.
709.VaasudevahOnewhoenvelopstheworldwithHisMaayaapowersofveilingandagitations.TheLorddiscloses:IpervadethewholeworldwithMyGlory,astheSunwithits
rays.
710.SarvaasunilayahTheAbodeofallLifeEnergies.OnewhoistheverySubstratumforthelifeandexistenceofallcreatures.HeistheSelf,theLifeinallofustherefore,Heisthe
verysupportforthePraanaineachlivingcreature.
711.AnalahOnewhoisunlimitedwealth,powerandGlory.ThereisnoboundaryforhisGloriesthereisnolimitforhisgreatness,andAllpervasive.OfmyDivineGloriesthereis
noend,BhagavanHimselfrevealstoArjuna.
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712.DarpahaaTheDestroyeroftheprideinevilmindedpeople.EasilyHecurbedtheprideofIndraandothersbyliftingthemountainandprotectingthecowsoftheYamunabanks.
713.DarpadahOnewhogivespridetotherighteous,meaning,onewhocreatesintheGoodanAnxiousurgetobethebestamongtherighteousandvirtuous.Thisprideistheir
protectionfromcompromisingineveninasmallwayinanyact.Thisisapositiveprideofthehigherorder.ThereisalsoareadingofAdarpadahwhenthemeaningwouldbe:Onewho
neverallowshisdevoteestobecomeproud.Inthisway,devoteeswouldtotallysurrenderuntohimalltheirvirtues,actingonpurelyasHisagents,arefeedbyhimfrombondageofspiritual
pride.Forsuchpride,resultingfromapreponderanceofSattvagunaandsenseofdoership,wouldmakethemvaingloriousoftheirgoodness.
714.DriptahOnewhoiseverdrunkwiththeinfiniteBlissofhisownessentialnatureasSatchitAnanda.
715.Durdharahtheobjectofcontemplationwhichisindeedverydifficulttoattain:theonewhoisrealizedbyyogisthroughradiosprocessofintense,singlepointedcontemplation.Lord
KrishnainBhagavadGeetaadmits:Greaterintheirtroublewhosemindsaresetontheunmanifestforthegoal,theunmanifested,isveryhardfortheembodiedtoreach.
716.AparaajitahTheUnvanquished.NeverConqueredistheGloryoftheself,for,conqueringisofobjectsthesubjectcanbeconquered.This,beingtherealityinall,thesenses,
mind,etc.,includingthefaculties(Devas)canneverreachorconquerhim.EvenwhenthemightysensesandtheterribleAsurasfightagainstit,stillthisoverwhelmingpowersofdesiresand
passionscannevervanquishtheself,thedivineNarayana.
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visvamoortirmahaamoortirdeeptamoortiramoorimaan
anekamoortiravyaktahsatamoortihsataananah.
717.VisvamoortihOftheformoftheentireuniverse.Lordasthetotalcreated,sohisformiscalledVisvaroopa.Thetotalgrossformoftheuniversetobegatherrepresentshisgross
formdivine.
718.Mahaamoortihthegreatformdivineofthelordashereclinesupontheseshacouchastheverysupportforthecreatortobringintoexistencetheuniverseoftheformsandplurality.
TheentireuniverseandthecreatoroftheuniversearebutanaspectofSreeNarayana,theSupremeSelf.
719.DeeptamoortihOftheResplendentForm.AsConsciousness,Heisneverbrightandfullyeffulgentillumingallexperiencesatalltimes.Sanjayareports:Ifthesplendourofa
thousandSunsweretoblazeoutatonceinthesky,thatwouldbelikethesplendourofthatMightyBeing.
720.AMoortimaanHavingnoForm.ThoughHeisdescribedaboveasDeeptamoorti:oftheresplendentFormMahaamoorti:ofgreatformVisvamoorti:oftheuniversalForm
Hehas,inreality,NoFormAmoortimaan.Hepervadesall,butnothinglimitsHim.Thelimitedalonehasaformtheunlimited,likeSpace,hasnoform.TheInfiniteBrahmanbeingso
subtle.Subtlerthanthesubtlest.SreeNarayanaastheSelfinall,allowseverythingtoremaininHim,butHeisnotconditionedbyanyoneofthem.ever.
721.AnekamoortihMultiFormed:OneWhoHimselfhasbecometheworldofvarietiesofFormsWhohasHimselftakenthevariousIncarnationsinordertohelptheworldofbeings
toevolvequickerandfuller.
722.AvyaktahUnmanifest.Thingsarecalledmanifestwhentheycanbeperceivedbythesenseorgans.AstheSelf.TheConsciousnessinus.SreeHariistheveryfacultyofseeing.
Hearing,smelling,tastingandtouchinginthefivesenseorgans.Hebeing,thus,theverysubject.Hecannotatthesametimebetheobjectofthesenseorgans.Hence.Hecannotbedefinedor
described.
723.SatamoortihOfMyriadForms:eventhoughConsciousness,likeLight,hasnoformofitsown,allthoughtandthethoughtprojectedworldofinfiniteformsareallilluminedbythe
Supreme.Therefore,theSelf,functioningthroughthefluctuationsoftherestlessmindcreatestheillusionofformsallthoseformsasHis,justasalldreamformsarecreatedbythewakers
mindonly.
724,SataananahManyFaced:becauseHeisoftheUniversalForm,allfacesareHisonly.Handsandfeeteverywhere,withheadsandmouthseverywhere,Hisearseverywhere,stands
(TheLord).envelopingall
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ekonaikahsavahkahkimyattatpadamanuttamam
lokabandhurlokanaathomaadhavobhaktavatsalah.
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725.EkahTheOne.TheOnewithoutasecond.AstheInfiniteiswithoutanyofthethreedistinctions,He,SreeNarayana,theBrahman,canonlybetheOnewithoutanyotherness.
726.NaikahTheMany.Onewho,thoughtheOne,yetplaysinthebosomofallthelivingcreatures.Justasweareoneentity,butourthoughtsaremany,theSupremeConsciousness,
SreeNarayana,thoughOne,HisreflectionsasJeevasplayinallmindintellectequipments.BecauseHeisthusseentobemanifestedintheworldofplurality,HeisNotOne.Again,The
Oneisadefinition,aquality.TheLordisIndefinable,qualityless(unqualified).HenceaftermakingthestudentgraspthatHeisTheOne,wherethepluralitiesareallmerged,theteacheris
immediatelypointingoutthatHeisNotevenOneFor,toconceiveTheOneistoconceivetheTruthwithourintellectHeistobeexperiencedontranscendingtheintellect.TheOnehas
ameaningonlywithreferencetothemany.TheOneisarelativestatement.ToshowthattheInfiniteistobeexperiencedbythebecomingandnotbyknowing,theteacherhasnegated
NotevenOne.SrutisaysTheLordsportswithmanyformsbyHisMaayaa.
727.SavahHeWhoisofthenatureoftheSavaSacrifice.ThesacrificeinwhichtheSomajuiceissqueezedoutiscalledSava.
728.KahHappiness.OnewhoisoftheNatureofBliss.SinceHetranscendsthebodymindintellectequipments,whicharetheseatsofsorrow,inHimtherecanbeonlyBliss.OrKah
meansaquestion:HeWhoiseveraquestionwithoutananswertothehumanintellectHewhocanbeexperiencedonlyontranscendingtheintellectandnotapprehendedthrough
intellection.
729KimWhat.SincetheLordisthefinalGoaltobereached,HoistheOn,WhoistobeenquiredintoordiligentlysoughtthroughconstantquestioninguponWhatisHisNatureAlso
becausetheTruthisrealisedthroughthisprocessofenquiryanddiscriminationthefinalGoalofallWhatenquiringtheLord,istermedherea,What,(Kim).
730YatWhich.ThepronounYatmeansthatwhichisselfexistentHenceintheUpanishad,wefindtheusageofthistermfrequently.ItmayalsobenotedthatthepronounWhich
(Yat)denotesanalreadyexistingobjectThustheSelfexistenceoftheSupremeReality,independentoftheexistenceandnonexistenceofthingsintheworldisindicatedwhenLordSreeHari
istermedasWhich.
731TatThat.TheSupremeisindicatedbythisterminalltheUpanishadicliterature,andoneoftheMahaavaakyaisThatThouArtHereThatmeanstheTruththatisnot
comprehendednow,butistobeapprehendedthroughlisteningtotheTeacher(Sravana),reflectionsuponwhatyouhaveheard(Manana)andmeditation(Nididhyaasanaa).InGeeta,
BhagavansaysOmTatSatarethethreedesignationsofBrahmanOragain,thetermTatcanmean,Thatwhichexpandsalltheworldofplurality:
732PadamAnuttamamTheUnequalledStareofperfectionTheSupremeStateofTruth.LordVishnuistheWayandtheGoalandtheverypilgrimage.Hethanwhomthereisno
Higher.
733.LokabandhuhFriendoftheWorld.EveryoneisinextricablyboundtoHiminHisLoveInfinite,andHeistheFathertoall.Sincethereisnowellwisherorfrienddearerthanones
ownFather,HeistheOneunfailingsureFriendoftheworldofbeingsandthings.TheLordservesfortheupliftoftheworldwheneverthecreaturescometosuffersorrowscreatedbytheir
ownimmoralnegativeways.
734.LokanaathahOneWhoistheLordoftheWorld,orOneWhoissolicitedbytheworldofbeingsforthefulfilmentofalltheirdesiresandneeds.Oritalsomeans,OneWho
addsglorytotheworld.TherearealsointerpretationsforthetermNaathwhichexpressshines,praisedbyorlovedby:inallthesedifferentmeanings,SreeHariisdescribedastheLord
oftheWorldLokanaatha.
735.MaadhavahOneWhowasborninthefamilyofMadhu.TheVaisaakhamonthiscalledMaadhavamonthbecausetheLordistheSpiritofBeautybehindtheSpringanditsregal
lush.
736.BhaktavatsalahOneWhoseLoveforthedevoteesknowsnobounds.HeisevermercifulandendlesslykindtowardsHisdevotees.
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suvarnavarnohemaangovaraangaschandanaangadee
veerahaavishamahsoonyoghritaaseerachalaschalah.
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737.SuvarnavarnahGoldenColouredisSreeNarayanaforHeis,inthedevotee,thepureSelfandinall,HeistheveryAllIlluminingPureAwareness.MundakaUpanishaddeclares:
WhentheSeerseesHimofGoldenhue.UponwitnessingtheSelfEffulgent(Golden)Being,theseersrealizationiscompletelytransforming,andthenthatwiseone,shakingoffall
deedsofmeritsanddemerits,becomesstainless,andattainsthesupremeStateofEquipoise.
738.HemaangahOnewhohaslimbsofGold.ThedescriptionoftheLordfunctioningthroughtheorboftheSuniswellknown:Hiranmayaofpuregoldenform.Srutimentionsit:
ThisGoldenPersonseeninthediscoftheSunThissameUpanishadinsistsfurtherthatMindisBrahmanandtheSunisBrahman.LordHari,astheInfiniteBrahman,playsinthe
Sun(SooryaNarayana)thusthetermismostappropriate.
739.VaraangahWithbeautifullimbs.Also,Varacantakethemeaninglovable,therefore,SreeNarayanaisdescribedhereasOnewhoseform(limbs)issupremelylovabletothe
yogiofdevotion.
740.ChandanaangadeeThisismadeupoftwoterms,Joygiving(Chandana)andarmlets(Angada).ThusthephrasemeansOnewhohasattractivearmlets.Itcanalsobeusedas
describingOneWhoissmearedwiththesandal.
741.VeerahaaThedestroyerofthevaliantheroesinordertoupholdrighteousness,LordHaritakesHisIncarnationsanddestroystheintrepidanddaringAsurasinbattle.Again,itmay
beinterpretedasOneWhodestroysthepowerfulandmightyforcesoflikesanddislikesDvandvapairsofopposites,thehostsofourownnegativitiesinourhearts.
742.VishamahUnequalled.Arjuna,inBhagavadGeeta,estimateshisexperienceoftheLordsCosmicFormandsays:NonethereexistswhoisequaltoYouhowcantherebethen
anothersuperiortoYouinthethreeworlds,OBeingofunequalledpower?
743.SoonyahTheVoid.HereVoidmeansthetotalabsenceof(a)theequipmentsofexperiencesthebodymindintellect(b)thefieldsofexperiencestheobjectsemotionsthoughts(c)
theexperiencerattitudestheperceiverfeelerthinkerpersonality.InBrahman,thePureConsciousness,allthesethree(a,bandc)aretotallyabsentasthedevoteeofHaritranscendsthemall.
SotheLord,inHisInfiniteNature,iswithoutattributesseeminglythen,HeistheVoid.ThisisnotnonexistenceoftheBuddhists.ThisisPureExistencewithouttheobjectemotion
thoughtworldtheSelf,SreeNarayana.
744.GhritaaseehOneWhohasnoneedforanygoodwishesfromanyone.TheInfiniteLord,perfectandtranscendental,hasnoneedforanyoftheobjectsoftheworldtomakeHim
completesincethestateofincompletenessisindeedthespringboardforalldesirestogushforth.Itcanalsomeanonewhohaseatenawaythegheestolenfromthecowherdsstoreroomsin
Brindavan.
745.AchalahThenonmoving.EitheritcansignifyOneWhoneverfallsandthereforedoesnotmoveawayfromHisownInfinitenature,oritmaymeanthatsincetheLordisAll
Pervading,Hecannotmoveasthereisnoplacewhere,atanytime,Heisnot.HeisEverPresenteverywhere.
746.ChalahMoving.Bythejuxtapositionofthesetwooppositequalities,weareremindedthattheapparentworldofpluralitythatconstitutestherealmofchangeisalsonothingother
thantheimmovableAtmaninterpretedthroughourpersonalequipmentsofexperiences.Unconditionedbythebody,mindandintellect,theLordinHisInfinitudeismotionless,butas
conditionedbythevehiclesHeapparentlyseemstomove.Wehavealreadyexplainedthisrelationshipearlier.Itissomethinglikeatraveller,thoughhimselfsleeping,isabletotravelallthe
nightsinceheisconditionedbythevehiclewhichcarrieshim.
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amaaneemaanadomaanyolokasvaameetrilokadhrik
sumedhaamedhajodhanyahsatyamedhahdharaadharah.
747.AmaaneeOnewhohasnofalsevanity.SinceHeknowsHisownrealdivinenature,HehasnofalseidentificationswiththeequipmentsofnotSelfsuchastheflesh,theemotionsor
thethoughts.
748.MaanadahOnewhogives,orcauses,byHisMaayaathefalseidentificationwiththebody.TheSanskrittermmaanacanalsomeanhonour,andtherefore,maanadahcanmean
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OnewhohonoursallHistruedevotees.TherootdainSanskritmeansblasting,andtherefore,thesametermcanalsomeanonewhoblastsallfalsenotionsfromthebosomofhisdevotees.
749.MaanyahOneWhoistobehonoured.HeisthemostworshipfulasHeistheverymaterialCausefortheworldofplurality.BhagavanSankarasays:Ifhe,whohasrealisedthe
Supreme,issoblessedandtobehonouredinthisworld,howmuchmoreworshipfulistheLordwhoistheverysubstratumandsupportofthewholeuniverseandbywhomallareblessed
andinspiredtogaintheirexperiencesintheworldofthingsandbeings!
750.LokasvaameeLordoftheUniverse.HerethewordlokainSanskritmeansfieldofexperience.TheOneWhoistheController,Director,WhoistheLordandGovernorofall
fieldsofexperiencesofalllivingcreatures,atalltimes,everywhere,istheConsciousnessthatilluminesmatter.Therefore,thetermLokasvaameeisextremelyappropriate.
751.ThrilokadhrikOneWhoisthesupportofallthethreeworlds.Apartfromtheusualconceptofthethreeworlds:heaven,earthandhell,thereisadeeperimportofthetermloka.It
shouldmeanthethreefieldsofexperienceconstitutedofwaking,dreamanddeepsleep.Atman,theSelf,asConsciousness,istheOnethatsupportsallthesethreestatesinasmuchas,without
thiskindlingsupportoflifeinthebosom,itwouldbeimpossibleforustohaveanyexperience.
752.SumedhaahOnewhohasPureIntelligence.Infact,thetermmaydenoteaspecialpowerinthehumanintellectwhichisthecapacitytorememberandrepeatwhathasbeenonce
experiencedbefore.Assuch,thetermindicatesthattheverynatureoftheSelfisnotaknowledgenewlygained,butitisonlyaremembranceoftheseekersownrealnature,whichtheseeker
inhisearlierconfusionhadforgotten.Solongaswehavenotinvokedthisgreatpowerofmemoryofourrealnature,weshallcontinuetogropeinoursorrowscreatedbyourmisconception.
OnrealisingtheSelf,itisnotthatwegainanythingnew,butwerediscoverourownessentialSelf.Naturally,therefore,withreferencetoourpresentforgetfulness,theultimategoalis
indicatedbythepregnanttermDivineMemoryPower.
753.MedhajahBornoutofsacrifices.MedhameanssacrificeslikeAsvamedhaYajna.Insuchasincereandgreatritual,HeisinvokedandinHisPurePresencethereinthesacrifice,
wecansayHeisborn.TheGeetameaningofsacrifices(Yajna)isacooperativeendeavorwherein:weofferourcapacityintoafieldofchosenworkinvokinginIttheunmanifestedLord
WhopoursforthHisblessingsintermsofprofit.Inthissense,whenallthepersonalitylayersareofferedinanactoftotalsurrender,thespiritualexperienceoftheSelfisborn.Tothe
studentofVedanta,thetermisrichinitssuggestiveness.
754.DhanyahFortunate.AsHehasnoobjectsyettobefulfilled,oranyofHiswishesnotalreadyfulfilled,Heisindeedonewhoisutterlyfulfilled.ThestateoftheSelfisaneternalstate
oftotalcontentment.
755.SatyamedhahOnewhoseintelligenceneverfails.HeisthesupremePowerofDiscrimination,neverdeludedbythefiniteworldofappearances,butis,inallcircumstances,ever
rootedintheTruththatHealoneistheworldofmultiplicity.
756.DharaadharahThesolesupportoftheearth.Theearthherestandsformatterandtheveryessencefromwhichmatterhascometoexpressitself,bothinitsgrossandsubtleforms,
istheSelf,Narayana,andtherefore,Heisconsideredastheverysubstratumfortheplayofmatter(earth).Geographically,theearthissupportedbywater.Waterissupportedbythe
atmosphericairandtheatmosphericairbythespace.Thedaringenquirermaystillcontinuethequestionandinvestigateintothesourceofspace.Weknowthatthespaceisaconceptwhichwe
experienceinourintellect.AllexperiencesoftheintellectareestablishedinConsciousnessand,therefore,theultimatesupportfortheentireworldistheSupremeNarayana.
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tejovrishodyutidharahsarvasastrabhritaamvarah
pragrahonigrahovyagronaikasringogadaagrajah.
757.TejovrishahOneWhoshowersRadiance.IntheoutercosmostheSungivesoutheatandlight,andbecauseofthis,rainandcultivationarepossiblenotdirectlybecauseoftheSun,
butduetothesumtotalresultofanendlesschainofcauseeffectlinks.Inthesameway,HeWhobyHismerepresenceilluminestheexperiencesofalllivingcreatureswithHisLight,isSree
Narayana,theSelf.
758.DyutidharahThetermDyutiindicatestheglowofbeautyandstrengthinaformthusthetermmeansOneWhobearsanEffulgentForm.Theexpressionalsodisclosesthattheseat
ofPureConsciousnessisdescribedastheBearerofRadianceforitisinthelightoftheAtmanthatcreaturesbecomeawareofalltheirperceptions,emotionsandthoughts.
759.SarvasastrabhritaamvarahThebestamongthosewhowieldweapons.SinceSreeNarayanaisdescribedinthePuranasaswieldingtheDiscus(Sudarsana),it,beingthegreatest
ofallweapons,justifiesthisterm.Also,theLordneverusesHisweaponofannihilationindiscriminatelyforHeiseversupremelyjust.Itisalsosignificantthatalldestructionsinnatureare
alwaysconstructivedestructions,thereforetheLordsDiscusisitselfcalledtheauspiciousvision(Sudarsana).Inthematurityofonesevolutionwhenonebecomesfitforonesown
innerunfoldment,slowly,butirresistiblytheseekercaneverdetectasecrethandthatdiligentlycutsoffallhisconnectionswiththeouterworld,andcompelshimtoleanmoreandmoreonthe
higher.OurPuranicliteratureisrepletewithinstances,and,withoutexception,inallofthemSreeNarayanaisdescribedasusingHisweapontodestroythedevilishandtogivehimMoksha!
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theAuspiciousVision:Sudarsana.Others,whentheyemploytheirweaponsofdestruction,theresultinvariablyendinasaddestructivedestruction,and,therefore,toinvokeHimas
thebestamongthosewhowieldweaponsismostsignificantforaseeker.
760.PragrahahOnewhoisthesolereceiverofalltheworshipofeverydevotee,irrespectiveofhiscreedorrace,orhislocationintheworld,atalltimes.Thedevoteemayinvokethe
spiritualpresenceinvariousinstitutions,usingdifferentsymbols,believinginhisowncreedandscripture,but,whoeverhebe,whenhecomestotranscendhisvehiclesofperception,feeling
andthinking,theexperienceoftheSelf(God)shouldbeuniversallyoneandthesameasGodisAllPervadingandChangeless.ThisgreatfactortranscendentalIStheSelf,SreeNarayana,
andtherefore,Heistheultimate,soleReceiverofallprayersthatriseconsciouslyorunconsciouslyineveryheart,beitfromaplant,ananimaloraman.
ThetermPragrahahisusedinSanskrittomeanthereinswithwhichhorsesarecontrolledandtheirmovementsregulated.Inthissensewhenwereflect,themetaphorofthechariotInthe
Upanishadsuddenlycomesinfrontofus.Inthisfamousscripturalmetaphor,mindisthereinbywhichthesteedsofthesenseorgansarecontrolledandregulated.HereLordSreeNarayana
HimselfisinvokedasPragrahahbecausewhenthemindhasturnedindevotiontoHisfeet,thedevoteeneednotstrivetocontrolhissenseorgans,buttheLordsowngloryshall
imperceptiblydothejobforHisbelovedseeker.Therefore,atrulydevotedheartinitsuttersurrender,callstheLordastheverycontrollerofhissenseorgans.
761.NigrahahThekiller.AnuninitiatedstudentmaygetshockedwhenhefindsthattheLordisinvokedasamurderer!Butitistrue.TheonlydifferenceisthatHeisonlythedestroyer
oftheegojustasadoctorisamurdererofdiseasesjustasthesunisthedestroyerofthenightassummeristheannihilatorofwinter.Similarly,theLordisthedestroyerofegoandego
centriclimitationsinthedevotee.InSanskritthiswordalsoindicatesOnewhoabsorbsthedevoteeuntoHimself.Onceanindividualwithdrawshimselfevenaweebitfromhistotalpre
occupationwiththeworldandturnshisattentiontothespiritualcentreinhimself,theLordfascinatesandenchantstheseekersattentionmoreandmoretoHisownInfiniteGlory,and
ultimatelyabsorbs(Nigrahah)theindividualtotallyintothestateofPureConsciousness.
762.VyagrahOneWhoiseverengagedinfulfillingthedevoteesdesires.Desirearisesinthehumanmindduetoasenseofimperfectioninoneself.Intheabsolutesenseofblissand
peace,whichisthetruenatureofSreeNarayana,therecannotariseanydesireand,therefore,Heisdescribedasthefulfillerofalldesires.
763.NaikasringahOneWhohasmany(naeka=Naika)horns.ToamodernstudentitwouldlookfantasticandevenfoolishshouldoneworshiphisLord,theGod,asOnewithmany
horns.ThismentalshockcanevenstunhimwhenheunderstandsalsothathisLordhasthreelegs:ChatvaarahSringaahTrayoAsyaPaadaah,saystheMahaUpanishad.Iftheliteral
translationshocksthestudent,theveryjoltprodshimtoamorevigorousenquiry.ThefourhornsmeanthefourStatesofConsciousnessthewaking,dream,deepsleepandthefourthplane
ofconsciousness,thePureAwareness.Thethreefeet(paada)indicatethethreestatesofconsciousnessinwhichwenowrevelinourgross,subtleandcausalbodiesrespectively.
764.GadaagrajahTheelderbrotherofGada.LordKrishnahadayoungerbrotherwhosenamewasGada.ThetermGadahasalsothemeaninginSanskritofmantra.Mantraare
chantedandthereforeGadacanindicatemantra,Gadyateitigadah.AcommentatorinsiststhatNigadameansmantra,buttheprefixNigetsdropped,soGadameansmantra.Naturally,
GadaagrajawouldmeanOnewhomanifestsorisinvokedthroughmantras.
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chaturmoortischaturbaahuschaturvyoohaschaturgatih
chaturaatmaachaturbhaavaschaturvedavidekapaat.
765.ChaturmoortihFourFormed.TheLord,theInfiniteisconsideredashavingfourformsmeaningthatHe,inHismanifestationsintheworld,takesthesefourforms.
ThePuranashavedeclaredthattheincarnationsoftheLordinthevariousYuga,wereofdifferentcolours:whiteinKritaYuga,redinTretaaYuga,yellowinDvaaparaYugaanddark(black)
intheKaliYuga.ButaccordingtoVedanta,theLord,theSelf,hasfourdistinctexpressionsinthesubjectivelifeofeachindividual:theWaker,theDreamer,theDeepsleeperandthePure
Self.InthemicrocosmthesearecalledasVirata,Taijasa,PrajnaandTureeya,andinthemacrocosm,theLordscompleteexpression,inthetotalgross,subtleandcausalbodies,iscalledas
Viraat,Hiranyagarbha,Eesvaraand,beyondallbodiesastheEternalParamaatman.
766.ChaturbaahuhLordNarayanaisrepresentedashavingfourhands.Theserepresentthefourfactorsthattogetherconstitutetheinnerequipmentsinmanmind(Manas)intellect
(Buddhi)thoughtflowtowardsobjects(Chitta)andego(Ahamkaara).Thesearethefouragentsbywhichallthephysicalactivitiesarecontrolled,regulatedandconstantlycommandedfrom
withinthebody.
767.ChaturvyoohahOneWhoexpresseshimselfasthedynamiccentreinthefourVyoohas.AVyoohaisawhirlpoolofactivitiesmadebyalargenumberofimperfectedforms,
commandedbyapivotalpersonwhoremainsinthecentreofthewhirlpooljustasabattalionfunctionsundertheordersofitscommander.ItisshowninthisanalogythattheLord,thecentral
Sourceofallactivities,ismanifestastheuniversalForcewhichblesseseveryengagementandcontactofalivingmanwithhisouterworld.IntheAitareyaUpanishad,thefourVyoohas(or
persons)arementioned:thepersoninthebody,thepersonintheChhandas(Vedicmantra),thepersonintheVedasandtheGreatPerson.
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768.ChaturgatihTheultimategoalofallthefour.Thoughtheirmeansandpurposesappeardivergent,SreeNarayanaaloneistheinevitablegoalofallactivitiesofthefourtypes
(Varnas)ofmen:Thinkers(Braahmanas),RulersandLeaders(Kashatriyas),MenofCommerce(Vaisyas)andWorkers(Soodras).TheLord,also,istheconsummategoaltobeachievedby
thefourstages(Aasramas)oflife:theAgeofStudy(Brahmacharya),theHouseholder(Grihastha),theRetirement(Vaanaprastha)andtheStageofRenunciation(Samnyaasa).
769.ChaturaatmaaThereisalsoareadingasChatvaraatmaa.Intheformerreading,thedefinitionsuggeststheclearmindedmeaningtheLordisonewhoiscompletelyfreefrom
desires,passions,vanities,inshort,freefromallmaladiesofegoinHisessentialNature.Inthelatterterm,themeaningsignifiesthatSreeNarayanaistheoneInfiniteEffulgencewhich
expressesItselfasthefouraspectsofourinnerequipment(AntahkaranaChatushtaya).
770.ChaturbhaavahTheSourceofthefour.OnewhoistheSourceforthefourtypes(varna),forthefourstagesoflife(Aasrama)andthefourhumanaspirations(purushaartha).The
humanaspirationsascodifiedbytheSanaatanaDharmaareagainfourinnumber.Righteousness(Dharma),Wealth(Artha),Pleasure(Kaama)andSpiritualLiberation(Moksha).Lord
KrishnarevealsintheBhagavadGeeta:AllthefourtypesincreationhavecomefromMe.
771.ChaturvedavitKnowerofallthefourVedas.TheLordistheverythemediscussedandexpoundedinthefourvedas.ThestudentofthevedaswhenherealisestheLord,thenonly
hefulfilshisstudyofthem.Inthissenseoftheterm,BhagavanproclaimsintheFifteenthChapterofGeeta:IamverilythatwhichhastobeknowninalltheVedas:Iamindeedtheauthorof
theVedasandtheknoweroftheVedasamI.
772.EkapaatTheonefooted.ThetermpaadainSanskrithastwomeanings:apartandafoot.TheLord,inBhagavadGeeta,usesthefirstmeaningtodescribeHismightyGlory:
ThewholeuniverseissupportedbyonepartofMyself.ThereisareferenceintheTaittireeyaAaranyakawhichclarifiesthelattermeaning:AllbeingsareHisfoot.Thesignificancehere
isthe~measinGeetawhereineventhetotalityofalluniversescannotbecomparedtoHim,theInfiniteAbsoluteExistence.
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samaavartoanivrittaatmaadurjayoduratikramah
durlabhodurgamodurgoduraavaasoduraarihaa.
773.SamaavartahTheefficientturnerofthewheeloflife.Aavartaistoturn.Thewheeloflifeanddeath,thesamsar,isconstantlybeingchurnedbytheLaw,whichisnoneother
thantheLord.TheLawandtheLawGiverareoneandthesameinthisuniverseSreeNarayana.
774NivrittaatmaaOnewhosemindisturnedawayfromallsenseindulgences.ThefamoustwobirdsoftheMundakaUpanishadstrikeasimilehere.Twobirdsboundonetothe
otherinclosefriendship,perchontheselfsametree.Oneofthemeatsthefruitsofthetreewithrelish,whiletheotherlooksonwithouteating,ThelatteristheNivrittaatmaa,Some
commentatorshavetakenthewordasAnivrittaatmaainwhichcasethemeaningwouldbe:Onewhoneverturnsawayfromanything,butentersintoeverything.astheverySelfisevery
thingandeverybeingthatSupremeOne,LordNarayana.
775.DurjayahTheInvincibleOnewhocannotbeconqueredbyanyoneelse.Eventhough,inthemajorityofus,thereisapreponderanceofthelowerurges,inthepatientgrindingof
time,theevolutionarygoalultimatelywinsandirresistiblypusheseachoneofustowardsthealtaroftheSelf.BattlesmaybelostbutthewarintheendiswonbytheLordofourheart.
776DuratikramahOnewhoisdifficulttobedisobeyed:Thistermdeclaresatruthwhichisprovenuponobservationofthisscientificallypreciseworldwherenoobjectorbeingdaresto
disobeytheLord,theCosmosTheRishiinKathopanishadsaysthroughfearofHimtheFireburns,throughfearofHimshinestheSun,throughfearofHimfunctionsIndra,Vaayu,Lordof
theWind,andDeathitselfisthefifthasthoughHeisbehindeachonewithupliftedthunderbolt.ThetermAtikromahmeansgoingbeyond,thereforetheterm,asitstands,indicatesa
statebeyondwhichnoonecangomeaningSreeNarayanaisthefinalandtheabsolutedestinationofallevolutionHeisthetranscendentalRealityandotherthanHethereisnomorea
beyondtoheachieved
777.DurLabhahOnewhoisobtainedwithconsummateeffort.ThefinaldestinationofallevolutionisHe,thespiritualperfection.Therefore,Heisonlygainedaftermillenniumsofslow
evolutions,fromtheinsignificantunicellularexistencetothestatusofman,andthefulfilmentofmansevolved,rationallifeisthestateofGodhood.Therewardforalltheslowandsteady
effortsofevolutionisbestowedwhenanorganismreachestheheightoftherationalhumanbeingand,thereafter,throughselfless,dedicatedservice,deepandindividualdevotion,andsincere
andseriousstudyofthescriptures,manlearnstoremovehismindfromallhisworldlypreoccupationsandbringshimselftofinallyrealisehisdivineGodhood.Indeed,thestateofNarayana
Consciousnessisanexperiencethatistobeobtainedwithconsummateeffort.
778.DurGamahOneWhoisrealisedwithgreatdifficulty.InBhagavatathereisastatementthattheLordiseasilyobtained(Adurgamah).Forthosewhohavenotalreadydeveloped
extrememeditativeabilitiesintheirdevotedhearts,theprocessesofselfdevelopment,whenstudiedfromabookorheardfromateacher,theimmediatereactioninthebosomofsuchstudents
willbethatitisverydifficult.Butashemarchesforwardinhissaadhanaahegainsthefurtherguidanceandinspirationtogoforward.Morebounteousaspectsonhimbeamandthekindly
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lightleadshimsafelytothegoalthroughallobstacles.Acandleortorchcanatbestlightuponlytenorfifteenyardsinfrontofatraveller.Itcanneverilluminethewholepathofoneortwo
milesatastretch.Hehastostartandproceedasfarashecanseeandashemarchesaheadtheforwardstretcheswillbeillumined.
779.DurGahNoteasytostorminto.ThetermisusedinSanskrittoindicateafortressthereforethesuggestionisthattheessenceoftheLord,SreeNarayana,isfortressedaroundbythe
mattervesturesandtheirobjectsoffascination.Attractedbythem,ourattentionisalwaysdistractedtowardsthejoycontentsinthem.Thisseducingpowerofthemattervesturesisitselfthe
mightyMaayaa,whichonlyveryrare,courageousandblessedonesareabletocrossover.
BhagavanHimselfsays:MamaMyDuratyayaa.TheUpanishadssaythatthetruth,Narayana,cannotbeperceivedbythesenses,imaginedbythemindorthoughtofbytheintellect.
Thesebeingtheonlysourceofourknowing,italmostimpossibletorealizetheTruth.ItisonlyanalloutsuicidalattackthatenablessomerareonestostormthefortandreachtheGoal.Hence
toanextrovertman,theseatofConsciousnessapparentlyseemstobeimpenetrablyfortified.ThedirectmeaninghereindicatesthegreatLordseatedinourheartwhoisnoteasilyrealized.
687.PunyahThetrulyHoly.WhenthedevoteesheartisfilledwithremembranceofthegloriousfromdivineandinfinitenatureandsupremeofthelordVishnu,hethen,inthatvery
moment,removesallsinfromhisdevoteesheart.ThelordisAuspiciousnessitself,sowhereheisinvoked,allinauspiciousnessmustimmediatelyretire.
688.PunyakeertihOfHolyframe.Heisgloriouslyrenownedastheholyone.Whoeverglorifieshimbecomeshimselfholy.Alltheunholyanimalpassionsinthedevoteeareroutedand
beatenbackwhenhisheartiswhollyintunewiththelordsGloryandForm.
689.AnaamayahOnewhohasneitherthementalorphysicaldiseases.Ofpureunstaineddivineessenceishisnature.Heisnotinvolvedinkarmas,thustheresultantofthekarmaswhich
visitusintermsofmentalrestlessnessorphysicalpangs,nevertouchHim.
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manojavasteerthakarovasurtaahvasurpradah
vasupradovaasudevovasurvasumanaahhavih.
690.ManojavahFleetasthemindistheLordsmovement.Heisanxioustorunandreachthedevoteetoremovehissufferingandignorance.Allpervadingisthelord,thusheisfasterthan
allthosewhorunafterhimandwherevertheyreach,thesupreme,He,intheformofexistence,isalreadythere.
691TeerthakarahTheTeacheroftheTeerthasTheterm,Teerthameansvidyaas.SreeNarayanaistheauthoroftheVidyaa,orauxiliarySciencesTherefore,OneWhoisthemost
ancientTeacherofallVidyaasandTantras.
692VasuretaahHeWhoseEssenceisGolden.InthebeginningofCreationweretheprimevalwatersIntothisOneOceantheLorddroppedHisEssenceanditbecameaGoldenEgg
fromwhichBrahmaa,theCreator,firstaroseThusLord,asthewombofallCreationismentionedinthePuranasasHiranyagarbha,theGoldenWomb
693VasupradahTheFreeGiverofWealthInnthiscontext,VasumeansWorldlyWealthmoney,property,grains,possessions,progenyLordVishnuwhonourishesandmaintains
allbeingswiththewealthofHisconsort,SreeLaksmi,distributesandpatronisesHisdevoteesveryliberally
694.VasupradahAgain,thesametermaswereadabove,buthereifmeansTheGiverofSalvationLiberation(Moksa)isthegreatestwealthwhomHechooses,Mokshaisgainedbyhim
alone.
695.VaasudevahThesonofVasudeva,LordKrishna.OrOneWhoisVaasuandDevaVaasumeansOnewhodwellsinallcreaturesastheiregocentricindividuality(Jeeva
raopa).Deva'meansOnewhorevelsTherefore,thisnameforLordKrishnahastheappropriatemeaningOnewhorevelsineverylivingcreatureastheJeevaentityineach.
696VasuhTheRefugeforall.TheOneWhodwellswithin,veiledbehindMaayaa,themindThemindprojectsthisplayofthings,beings,emotionsandthoughts.Theworldisthe
shadowshowroundthePureConsciousnessLorddeclaresinGeeta:Iamthebeginning,themiddleandalsotheendofallbeings.ThusHealoneistheRefuge,forthereisnoother
existence.AllhaveemergedoutfromMe,existinMeandmustcomebacktoMe.
697.VasumanaahOnewhoisattentiveto,and,therefore,concernedwitheveryobjectandbeinginthisworld:Omnipresent.
698.HavihTheOblation.ThatwhichweofferuntoHimisalsopermeatedbyHimthereisnothingotherthanHe,Himself,thesameeverywhere,inallplaces,atalltimes.InGeeta,Lord
insiststhattheoblationsarenothingbutBrahman.
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sadgatihsatkritihsattaasadbhootihsatparaayanah
soorasenoyadusreshthahsannivaasahsuyaamunah.
699.SadgatihThegoalofgoodandnobleseekers.LordNarayanaistheSpiritualGoaltobereached.TheGoodheremeansthosewhoknowtheexistenceofBrahman,forthe
Upanishadsays:IfapersonknowsBrahmajiexists,thenthewisecallhimgood.
700.SatkritihOneWhoisfullofGoodActions.LordHariistheOneWhomaintainstherhythmofcreationandthelogicofitspreservation.EventhroughHisdestructiveactivities,
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thereiscreationonlyforthesakeoftheindividualandforthegoodoftheworld.AllHisactionsaretotallyinharmonyfortheestablishmentofPeace.
701.SattaaTheLordistheOnewithoutasecond,and,therefore,remainseverthesame,withoutanydifferencesofgenus,speciesorinItself.
702.SadbhootihOneWhohasRichGlories.ThetermGloriesmeanswealth,power,happinessOrOnewhohastakendifferentkindsofIncarnations,exhibitinginallofthemthe
gloriesoftheSupreme.SoimmeasurablearetheLordsGloriesthatevenallthesesplendoursscarcelyrevealHisDivineMight.Him,whomeventheDevasknownotonlytheYogisin
meditationcometoperceiveHisEternalGlory.
703SatparaayanahTheSupremeGoalfortheGoodwhopursuethepathofTruth.HeretheGoodmeansthosewhoaretheKnowersofBrahman.
704SoorasenahOnewhohasheroicandvaliantarmiesTheIncarnationsasRamaandKrishnaareindicatedhereinwhosearmiestherewerevaliantpeoplelikeHanumanand
Lakshmana,Arjuna,Bheemaandothers.
705.YadusreshthahTheBestamongtheYadavaclan.TheGloryoftheYadavasLordKrishna,WhowasanIncarnationofSreeHari.
706.SannivaasahTheAbodeoftheGood.ThegreatsoulsofrealisationcometoliveinHim,theSelfdrownedinGodConsciousness,theybeamoutfromthatAbodetheirdivinityall
around.BhagavaninGeetasays:Mydevoteethusknowing(realisingtheTruth,thejneyam,seatedintheheartofall)entersintoMyBeing.
707.SuyaamunahOnewhoisattendedbytherighteousYaamunasmeaningGopaswholiveontheYamunabanks.Inametaphysicalsense,theseGopasarenotthekeepersofcows,but
thekeepersofthesacredmilkofKnowledgeUpanishads.
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bhootaavaasovaasudevahsarvaasunilayoanalah
darpahaadarpadodriptodurdharoathaaparaajitah.
708.BhootaavaasahTheverydwellingplaceoftheGreatElements.SincetheBeings(Elements)dwellinYou,YouarecalledBhootaavaasa,sosaysHarivamsa.BhagavaanHimself
saysintheGeeta:IamtheSourceofallCreation.ThereforeHeisalsocalledtheBhootayoni.
709.VaasudevahOnewhoenvelopstheworldwithHisMaayaapowersofveilingandagitations.TheLorddiscloses:IpervadethewholeworldwithMyGlory,astheSunwithits
rays.
710.SarvaasunilayahTheAbodeofallLifeEnergies.OnewhoistheverySubstratumforthelifeandexistenceofallcreatures.HeistheSelf,theLifeinallofustherefore,Heisthe
verysupportforthePraanaineachlivingcreature.
780.DuraavaasahNoteasytolodgewithintheheartsteadilyforevengreatseekerswhoarediligentintheirconsistentpursuit.Towithdrawthemindfromtheobjectsofpleasureand
tosteadilycontemplateuponthegreatseatofLifeisnotaneasyaccomplishment.Therefore,evenyogins,intheirperseveringmeditation,finditnoteasytocontemplatesteadilyuponSree
Narayana,hencethisname.ThisYogaofequanimity,taughtbyThee,OslayerofMadhu,Iseenotitsenduringcontinuity,becauseoftherestlessness(ofthemind),criesArjunainthe
Geeta.BhagavanalsoaddsinthesameChapterthatthemeditationshouldbeAsalampplacedinawindlessplacedoesnotflicker.
781.DuraarihaaOneWhoistheslayerofthedevilishAsuras.Eveninthoseamonguswhoarenotsteadilygood,theLord,wheninvoked,outofHiscompassiondestroysthe
devilishnessandredeemsourpersonalityfromitssadconsequences.TheasurictendenciesareinthebosomofeveryseekeranddevotedinvocationoftheLordinourbosomcancleansethe
heartofallitsnegativetendencies.Therefore,itisindeedappropriatethatHeissignificantlyindicatedas`Duraarihaa.
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subhaangolokasaarangahsutantustantuvardhanah
indrakarmaamahaakarmaakritakarmaakritaagamah.
782.SubhaangahOnewithenchantinglimbsofperfectbeauty.TheBeautyofallbeautyistheLord,andHiscaptivatingformandtherhythmofHisshapearethethemeofmeditationfor
thedevotees.IntheUpanishadstheInfiniteLord,theSelf,isdescribedasPeaceAuspiciousnessBeauty(SaantamSivamSundaram).ThusthedevoteesoftheLord,rememberingthe
auspiciousbeautyofHissacredlimbs,prostrateatHisaltarintheirdeepreverenceandmountingjoyofdevotion.
783.LokasaarangahOnewhohasenquiredintoorunderstoodtheEssencebehindtheuniverseofnamesandformsOr,Lokasaarangahcanmeantheessence,orthesource,oftheworld
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whichisthegreatPranava,`OM.SothetermmeanstheStateofSupremeConsciousnessthatisgainedorreachedthroughthecontemplationuponthesignificanceofOM.
784.SutantuhBeautifullyexpanded.Justasthethreadisdrawnoutindifferentcountsfromcottonwhichislateremployedasthewarpandwoofinthecreationofinfinitevarietiesof
cloth,sotoo,fromtheNarayanaConsciousness,theendlessvarietyofbeingsandthingsgetsprojectedtoconstitutetheenchantingtapestryofHismightyuniverse.Asthethreadisthe
substratumforallthevariousfabrics,theNarayanaisthebeautifulthread,thesubstratum,forallthiswonderfuluniverse.TheLordHimselfsays:"ThereisnothingwhatsoeverhigherthanI,
ODhananjaya.AllthisisstrungonMe,asclustersofgemsonastring.
785.TantuvardhanahOnewhosustainsthecontinuityofthedriveforthefamily.Thefamilyismaintainedbythevirilityofthemembersandthispotencyintheindividualisan
expressionofvitalitywhichLifeimpartstothelivingorganism.Thus,thegraceoftheSelfisthatwhichismanifestedinthefertilityoftheseed(Ojas).GenerallyinIndia,amongtheHindus,
itiscustomarytoattributethecontinuityofthefamilytotheGraceofNarayana.
786.IndrakarmaaOnewhoalwaysperformsgloriouslyauspiciousactionsTherootIdisusedinthesenseofSupremeAuspiciousness,Paramaaisvarya.
787.MahaakarmaaOneWhoaccomplishesGreatActivities.Tocreateacosmossoscientificallypreciseandperfectoutofthefivegreatelements,andtosustainthemallwithaniron
handofefficiency,allthetimeconstantlypresidingovertheactsofdestructionwithoutwhichtheworldofchangecannotbemaintained,is,initself,acolossalachievementofanAbsolute
Intelligence.
788.KritakarmaaOneWhohasfulfilledallHisactivities.ThereisnothingmoreforHimtoachieve.HeistheGoal.HeistheDestination.InHisEternalPerfectionthereisnothing
moreforHimyettoachieve.ThissenseofcompletefulfilmentisdescribedinallthescripturesastheStateofBlissfulPerfectiontheSelf.
789.KritaagamahOnewhoistheauthoroftheVedas.ThevedicmantrasarecalledAagamah.ThemantraswererevealedtothegreatRishisduringmomentswhentheywerenot
identifiedwiththeBodyMindIntellectand,therefore,theywerenot,atthoseinspiredmoments,limitedindividualegos.Wheretheegoisthusended,theSelfalonecomestomanifest.Inthis
senseoftheterm,allscriptureshaveburstforthfromprophetsandseerswhentheytranscendedtheirlimitedexistencetoexperiencetheironenesswiththeEternal,SreeNarayana,In
BhagavadGeetaalso,LordKrishnaconfesses,IamtheauthorofalltheVedasIaloneamtheknoweroftheVeda.
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udbhavahsundarahsundoratnanaabhahsulochanah
arkovaajasanahsringeejayantahsarvavijjayee.
790.UdbhavahTheultimatesourcetheveryspringofCreation.InthePuranicviewoftheterm,itmaymeanOneWhohasbyHisownfreewillmanifestedHimselfbyHimselfforthe
serviceofmankind,or,itmaydesignatesubjectively,theSelf,SreeNarayana,astheonedynamicWitnessinWhosePresencealonethevitalactivitiesoflifegushforthintoexpression.
791.SundarahOfunrivalledbeauty.InalmostallreligionstheInfiniteLordisdescribedasonehavingthemostenchantingbeauty.Whenweexperiencebeautyintheworld,weare
movedtoconsideritsbeautyeitherbytheproportionorthesymmetry,orth~tendercharmintheobjectofobservation.Withinthemindoftheobserver,therereflectsforamomentthe
rhythmicgraceintheproportion,thesmoothpeaceinthesymmetry,orthejoyofecstasywhichripplesoutfromtheobjectintothecontemplativeeye.Inalltheseconditions,theobservers
mind,sensitivetotheaestheticisminhim,quietens,and,itisatsuchmomentsofsupremeinnersatisfaction,theflashesofbeautyexperiencesfloodsthebosom.Remember,beautyisnotin
theobjectnorisitinthemind.Theenchantingoccasionsilencesthemindthatisnowavailablefortheaestheticreactionwhichresultinglyfillstheobserverandthisisnothingbutthe
manifestationofThatwhichisbehindthemind,SreeNarayana.Hence,theInfiniteRealityisglorifiedintheUpanishadsasPeaceAuspiciousnessBeauty.(SaantamSivamSundaram}.
792.SundahOfGreatMercy.Whateverbetheamountofvaasanaashoardedinourpersonality,duetoouregocentric,extrovertedactivities,onceadevoteeturnsuntoHimintotal
surrender,allthevaasanaasarepurifiedandhecomestomovemoreandmoretowardsHimasthough,ininfinitemercy,Heforgivesallsinsthatamanmightcommitinhisinnocent
ignorance(Avidyaa).
793.RatnanaabhahOfbeautifulnavel.TextbooksofBhakticultadvisedevoteesthattheyshouldmeditateupontheLordsnavelpoint,asaflashy,brilliantjewel(Ratna).Thispointof
concentrationisnotwithoutsignificance.ThemysticsofIndialongagoexploredthepercentageofhumanactionthatisgrosslymanifestatthephysicallevel.Todayalso,psychologists
confessthattheyhavenootherknowledgebeyondtheobviousfactthatthoughtsexpressthemselvesasactions.Butdeeplymeditativemysticenquirersdelveddeepertodetectandchartthe
storyofactions.Intheiradventurousexplorations,theydiscoveredthatinseedformallthoughtsarewiththeInfinite(Para)beforemanifestation.Fromthiswombtheybecomemanifestand
anindividualbecomesdimlyawareofthoughtsintheirembryoformvagueandstillincompletelyunformed(Pasyantee).Thereafter,thethoughtsgettranslatedintoexpressions(Madhyamaa)
andintheirlastfullstageofmanifestationtheycometoexpressthemselvesasactionsintheouterworld(Vaikharee).
Inthischainofprocesseswhenthoughtsbecomemanifestforthethinker,itissaidtheseatofPasyanteestageisthenavelregion.Thisbrilliantseatofnascentmanifestationofallthoughtsis
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indicatedhereasthejewelofhisnavel.Generally,theintelligentstudentwouldreadilyjumptotheconclusionthatthistruthismerelyapoeticexaggeration,butthereisadeepsignificancein
itindeed.
794.SulochunuhOneWhohasthemostenchantingeyes.ThetermindicatesthebeautyoftheLordseyesforthosedevoteeswhoturntotheLordsform.Tothedeeperstudentsof
contemplation,theeyesaregreatnotbecauseoftheirform,colourorexpression,butbecauseoftheirabilitytoseeconstantlytheinfinitepurposeandgoaloftheentirecreation.Therefore,
thetermmeans.OnewhohasthewisdomoftheSelf.
795.ArkahOneWhoisintheformoftheSun.TheSunisworshippedasaVedicdeity,evenbytheCreatorHimselfhence,thetermsuggestsmostworshipful.TheSuncentreofthe
solarsystemistheonesourceoflightandenergyilluminingandnourishingeverything.TheInfiniteConsciousness,SreeNarayana,istheSunbyWhoseSplendourtheexperiencesofall
peopleareillumined,atallplacesandatalltimes.He,astheOneLife,thrillsalllivingcreaturesandpresidesover,inandthroughtheirnurtureandnourishment.OnceHehasleftfromtherein,
thatbodycannotbemaintainedthoughwewitnesstodaytheexperimentsofmedicalsciencetodoso.
796.vaajasanahThegiveroffood.TheoneVitalForcethatultimatelysustains,supportsandnourishesalllivingcreaturesintheUniverseistheSupreme.andItsNatureisnotreally
differentfromtheLord,SreeNarayana.IntheBhagavadGeetatheLorddescribesHimselfasmanifestingthroughthesunasthesunlightwhichpenetratestheearthtofertiliseit.Thefertility
ofthesoil,inturn,becomestheplantonthesurfaceintowhichtheLordtransfusesthefoodvalueofthevegetableworldbytheessenceofmoonlightfromthemoon.Further,inthe
Upanishads,wefindindicativedeclarationsthatofferings,givenintheworshipofFirethemselvescomedownasarewardintheformofrainandplentyforthesociety.
Again,itisalawoflifethateachindividualissuppliedwiththeexacttypeofequipmentsforexperiencesandeachonealsofindshimselfinthepreciseenvironmentalcircumstancesfortheir
expressionaccordingtothetextureandtypeofvaasanaasinhim.Thus,inthelargersense,theentireworldofemotionsfeelingsandthoughtsconstitutethetotalfood(Annam)forthe
experiencesofthebody,mindandintellect.
797.SringeeThehornedone.ThisisgenerallycommenteduponasreminiscentoftheLordsIncarnationasaFish.ItwouldhavebeenhappierhaditbeenreminiscentoftheBoar
IncarnationwhichSreeNarayanatooktoliftuptheworldfromitsslushyconditiontotheplaneofdrysurfacedearth.
798.JayantahTheconquerorofallenemies.NoforcecouldevervanquishHimwhoistheSourceofallenergyandstrengththeAlmighty.SreeNarayanaisacclaimedastheconqueror,
becauseitisbyHisGraceanddirecthelpthatthegodsalwayswinagainstthediabolicallybad(theAsuras).Inourbosomitisthegraceofthemindandintellect,inattunementwiththeSelf,
thathelpsustoconquerourlowerimpulses,ourendlessdesiresforthesensuousandourcravingforthecruelpleasuresofindulgence.
799.SarvavijjayeeOneWhoisatonceOmniscient(Sarvavit)andvictorious(Jayee).Theterm,however,isnottwowordsand,therefore,asasingleexpression,wecanalsounderstand
ittomean,Onewhoisvictoriousoverallmenofwisdom.Prattlersofwisdom,howevereloquentintheirdiscussions,mustbecomeutterlysilentintheirmomentsofSamaadhi,inthe
presenceoftheSelf,SreeNarayana.
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suvarnabindurakshobhyahsarvavaageesvaresvarah
mahaahradomahaagartomahaabhootomahaanidhih.
800.SuvarnabinduhWithlimbsradiantlikegold.ChhandogyaUpanishaddeclares:He,havingagoldenbody,eventothetipofhisnails.ThegreatnameoftheLordintheVedic
literatureisOMwhichconsistsofthesoundsA,U,andthebinduM.
801.AkshobhyahOneWhoiseverunruffled.Ordinarilyanindividualgetsdisturbed,subjectively,bythepresenceofdesires,anger,passions,etc.,andobjectivelyanaveragemanis
constantlystormedbytheenchantingdanceofbeautifulsenseobjectsallaroundhim.Lord,theSelf,isastateofexistencewhereinneitherthesubjectivedisturbancesofthemind,northe
objectivepersecutionsofthesenseorganscaneverreachtorufflethequietudeandpeacefulgraceofHisperfection.IndescribingthestateoftheSthitaprajna,BhagavansaysintheGeetathat
suchaonewillbeAkshobhyaliketheocean:HeattainsPeaceintowhomalldesiresenteraswatersentertheocean,whichfilledfromallsides,remainsunmovedbutnotthedesirerof
desires.
802.SarvavaageesvaresvarahTheveryLordoftheLordofSpeech.IntheKenopanishadithasbeenmadeamplyclearthatitisnottheinstrumentsofactionsandperceptionsthatactby
themselvesastheyareallmadeupofinertmatter.Theimmediateanimationtotheequipmentisgivenbytheinnerinstruments.Therefore,forallthesenseorgans,themindintellect
equipmentistheirimmediateLord.ButthesesubtleinstrumentsthemselvesgettheirdynamismtoactonlyinthepresenceofSreeNarayana,theConsciousness.Therefore,itismost
appropriatetoinvokeHimastheLordofLordsinalllivingcreatures.
ThetermVaageesvara(LordofSpeech)isoftenusedinthelanguagetoindicatepoets,writersandorators.Therefore,thetermcanalsobeinterpretedastheLordfromwhosealtarall
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ordinaryspeakersdrawtheirpowers.Theologically,somecommentatorshavespunameaningoutofthistermindicatingthatSreeNarayana,astheAbsoluteReality,istheLordofeventhe
Creator.
803.MahaahradahOneWhoislikeagreatrefreshingswimmingpool.Inthehotsummerseason,plungingintothecoolcrystalwatersofa.poolholdstheswimmerinarefreshingcool
embraceonallsides.Similarly,theplaneofNarayanaConsciousnessrevives,refreshesandenthrallsallmeditatorswhentheyplungeintoitsrevivingquietude.TheYoginsoftenplungeinto
Itfromthespringboardoftheirdevotion,andafteratimeemergeoutofItcool,cleanandrefreshed.SreeNarayanaismetaphoricallyaddressedasthegreat(Mahaa)pond(Hradah).
804.MahaagartahThegreatchasm.HerethechasmmeanstheLordsmaayaawhichHeHimselfdescribes,intheBhagavadGeetaasMyMaayaa(nonapprehensionandthe
consequentmisapprehension)isverydifficulttocrossover.Theindustriouslexicographersenterhereandadditionallypressoutofthiswordgartathemeaning,chariot,and,therefore,the
termcanalsomeanthatHeisamahaaratha(GreatChariot).
805.MahaabhootahTheGreatBeing.HeistheSourcefromwhicheventheGreatElementsspringforthintoexistenceand,therefore,inHisInfinitudeandPervasiveness,Lord
NarayanaiscalledMahaabhootah.Theentireplayofbirthanddeath,ofintegration(sanghaata)anddisintegration(vighaata)aretakingplaceinHimWhoisthemightysubstratumand,
therefore,itisveryappropriatethattheLord,theGod,isconsideredbythedevoteesastheGreatBeing.
806.MahaanidhihTheGreatAbode.TheEternalSourcefromwhicheverythingspringsforthandtheInfinitesubstratumuponwhichtheentireplayofthefiniteisheldinanimated
suspension.Thetermnidhimeanstreasureand,therefore,itsindicationhereisthatSreeNarayanaistherichesttreasureofallHisdevoteestolootatwill!
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kumudahkundarahkundahparjanyahpaavanoanilah
amritaasoamritavapuhsarvajnahsarvatomukhah.
807.KumudahOneWhogladdenstheearth,oronewhogetsgladdenedbytheearth.Earthhereshouldbeunderstoodastheentirecosmoseversodynamicandscientificallyprecise.
TheworldofpluralityisNarayanasjoyousexpressionofHisinfinitepotentialities.ItisthefulfilmentoftheOmnipotent.
808.KundarahTheonewhotoretheearthinHisIncarnationastheBoarinordertodestroythemightytyrant,Hiranyaaksha.Itcanalsomean:Darah(onewhowears)Kum(theearth).
ThetermisfurthercommenteduponasOnewhobestowsrewardsasbeautifulastheKundaflowers.
809.KundahHerewereaditasKundaflower.InthiscontextthetermmeansOnewhoisascomelyandattractiveasthekundaflowers.InHarivamsaitissaidthattheLord,as
Parasuraama,inordertoatoneforthebattleshehadfought,gave(do)giftsofthisearth(kum)toRishiKasyapa.Kualsohasthemeaningoftherulersoftheearth,anddomeans
slaying.InthiswaythetermindicatestheonewhohadtakentheIncarnationofParasuraamatodestroytheunreasonablyvicioustyrantsoftheland.
810.ParjanyahHewhoissimilartotherainbearingclouds.LordKrishnahasbeendescribedasbeingsogloriouslyhued.Again,agriculturistsandalllivingcreaturesareextremely
happywhentheyseethesecloudstheharbingersofcomfortandprosperity.Tothedevotees,theLordisatotalfulfilment,asthecloudsarefortheparchedearth.
811.PaavanahOneWhoeverpurifies.Theimpuritiesofapersonalityaregatheredwhenthemindandintellect,inanaturalimpulseofanimalvoluptuousness,rushtowardsthesense
objectswithegocentricpassion.ToIretrievethemindfromthesenseobjectsandtopeacefullyletitsettleincontemplationofthedivinenatureandtheeternalJgloryofSreeNarayana,the
Self,istoexhaustalltheexistingvaasanaas,whicharethepersonalityimpuritieswithin.
812.AnilahLiketheatmosphericairtheLordisthelifegivereverywhere,andalsoHeisAllpervading.Nilahalsomeanstoslipintoaconditionofnonapprehension:thus,onewhois
ignorant(avidya).Whenthesymbolofnegation,a,isaddedtoit,AnilahcomestoindicateOnewhoslipsnot,butiseverofthenatureofConsciousness.HenceitmeansOmniscient.
813.AmritaasahSinceamritahasboththemeaningsofnectarandimmortality,thetermisinterpretedtomeanOnewhosedesiresareneverfruitless,aswellasOnewhosegreatest
desireisfortheStateofImmortality.
814.AmritavapuhHeWhoseFormisImmortal.He,theEternalReality,isunconditionedbytime.ThisprincipleofConsciousness,functioningastheflameoflifeineverybosom,by
itsmerepresencehasinItselfneitherthephysical,subtlenorcausalbodieswhichalonearetheperishable.Transcendingthemallunconditionedbytime,and,therefore,neverundergoingany
ofthenaturalmodificationsofmortality,SreeNarayanarevelsinHisAbsoluteGlory.
815.SarvajnahOmniscient.ItisonlywhenthelightofAwarenessilluminesthehappeningsthatlivingcreaturescanbecomeconsciousoftheirexperiences.Toknowtheouterandthe
innerworldofhappenings,theymustbelightedupbytheprincipleofConsciousness.ThisseatofSreeNarayanais,therefore,calledthePureKnowledgethePrinciple,becauseofwhichall
otherknowledgeispossibleineverybeing.
816.SarvatomukhahOneWhohasHisfaceturnedeverywherejustasthelightinthesun,orthelightofalamp.IntheBhagavadGeetaHeisdescribedashavingeyes,headsandfaces
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onallsides.
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sulabhahsuvratahsiddhahsatrujitsatrutaapanah
nyagrodhodumbaroasvatthaschaanooraandhranishoodanah.
817.SulabhahOnewhoisreadilyavailableand,therefore,easilyattainableforthosewhohavetruedevotionandtheheroismtoputforththerighteffortinunveilingHimfromthe
miserablepitsofmatter.Tothemindincontemplation,theRealityisselfevidentallsaadhanaasareonlytorenderthemindcontemplative.
818.SuvratahHeWhohastakenthemostauspiciousFormstodestroytheevilandtoprotectthegoodisthemotivebehindallHismanifestations.TheseekerhimselfisoneoftheLords
ownmanifestationsthus,everyspiritual/studentwillultimatelyrealisethattodestroytheegoinhimselfandfinallygainbacktheverystatefromwhichheapparentlymanifestedisre
discoveryoftheSelf.
819.SiddhahOneWhoisPerfectionnotonewhohasattainedperfection.SreeNarayana,theAbsoluteStateofPerfection,cannever,evenwhenHeisplayingastheIncarnation,forget
HisrealnatureofEternal,Unbroken,UnchangingPerfection.
820.SatrujitOneWhoisevervictoriousoverHishostsofenemies.Inthebosomofman,hisenemiesarenoneotherthanconsciousnessofhisbodyandtheconsequentpassionsofthe
fleshbothobjectiveandsubjective.Theseekerfeelsthattheseurgesinhimconstituteaverypowerfulteamofbelligerentforces,andagainsttheirconcertedonslaughthefeelshelpless.But
whensuchanalertseekerturnshimselftowardstheTruth,theLordWhoisinhisownheart,allobstacleswhitheraway.ItisnaturalthenthatSreeNarayanaisinvokedhereastheSupreme
ConquerorofallEnemies.
821.SatrutaapanahTheScorcherofenemies.WhenthedevoteeoffershimselfatthealtarofHisFeet,Heburnsdownallthenegativetendenciespollutingthedevoteesheart.
822.NyagrodhahTheOnewho,whilecontrollingallbeings,veilsHimselfbehindthisMaayaa.TheConsciousnessconstantlyfunctionswithinus,butduetotheVaasanaas,ourattention
isconstantlydistractedtotheperceptionofobjectsoutsideandnottotheEffulgentBeingwhichisthecoreinus.AtthesametimeSreeNarayana,theSelf,istheveryLifewhichhasmade
possibletheentiremanifestationoftheworld.Still,byHisownplayfulinscrutabilitywerecognizeHimnot.Interpretedinanothersense,thetermcanalsomean,Hewhoisaboveall.The
nobler,themightierpowerwhichcontrolsandregulatesanyorganisedsetofactivities,whenitisconceivedbyhumanintellect,itisalwaysexpressedassomethinghigherorabove.Therefore,
thesignificanceofthistermmustbecleartothestudents.
823.UdumbarahHeWhoistheNourisherofalllivingcreaturessupplyingeachwithitsappropriatefood.Thetermalsosuggests:onewhotranscendsevenAakaasa,thesubtlestofthe
manifestedelements.SreeNarayana,theSourceoutofwhichallcreatureshaveemerged,HealonemustalsobetheGreatCausefromwhicheventhesubtlestelement,Aakaasa,(space)has
sprungforth.Thecauseissubtlerthantheeffect,therefore,theessentialprinciple,Narayana,transcendseventheconceptofspace.
824.AsvatthahIntheUpanishad,(Kathopanishad)andintheBhagavadGeeta(ChapterXV),LordNarayanaisindicatedasthegreatTreeofLife,theAsvattha.FicusReligiosaisa
perennialtree,seeminglyrelativelyimmortal,ascomparedwiththequicklyperishingmankindthatcomesinwaves,generationaftergeneration,toplayunderitsshade,tomakeloveatits
basetogrowoldinitsbreeze.Evenwhentheyaredead,theirbodiesarecarriedinmoonlitprocessiontotheburialground,whereunderthetreesdancingleaves,aplayoflightandshade
splashesawizardlypatternuponeachlifelessface.Thechildrenofeachdepartedone,intheirturn,repeattheunendingcycleoflifeundertheshadeofthesameoldtreewhosenodding
grimacemockstheprocessionoffleetingjoysandsorrows.ThistreehasbeenchosentorepresentthefiniteplayoftheInfiniteandtheTreeitselfhasbeennamed:Asvatthammeaning:That
whichwillnotremainthesametomorrow...
825.ChaanooraandhranishoodanahTheslayerofChaanoora,thegreatwrestler.Andhrameanswrestler.
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sahasraarchihsaptajihvahsaptaidhaahsaptavaahanah
amoortiranaghoachintyobhayakritbhayanaasanah.
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826.SahasraarchihHeWhoinHisEffulgencehasthousandsofrays.TheSelf,SreeNarayana,thePureConsciousnesswhichilluminesallexperiences,isconsideredinourscriptures
astheLightofallLights,and,intheGeetasfamousdescriptionofthismightyEffulgenceofRealityweread:IftheSplendourofathousandsunsweretoriseuptogetherandatoneand
thesametimeblazeforth.Inthesky,thatwouldbeliketheSplendouroftheMightyBeing.
827.SaptajihvahHeWhoexpressesHimselfastheseventongues(flame).Jihvaameanstonguehereitisusedasthetonguesofflame.Thesesevenflamesofdifferentproperties
areenumeratedintheMundakopanishad.ItsetsforththeideathattheLightofConsciousnessbeamsoutthroughsevenpointsinthefaceofalivingentitytwoeyes,twoears,twonostrilsand
themouth.Asintelligentbeings,powersofperceptionmetaphoricallyflameoutthrougheachoneofthem,illuminingtheworldforus.Theoneinourheart,SreeNarayana,Whototally
manifestsasthesevendistincttonguesofflameisclassifiedherebythescientificpoets,theRishis,inthelanguageoflyricalserviceasSaptajihvaah.
828.SaptaedhaahTheSevenEffulgentflames.TheearlierterminvokedHimastheSeventonguesofflame.HeretheemphasisseemstobefortheEffulgenceinthoseflames.
829.SaptavaahanahOneWhohasthevehicleofsevenhorses.LordSunisdescribedbythepoetseersoftheVedasasridinginachariotdrawnbysevenhorses,representingtheseven
daysoftheweek.
830.AmoortihOneWhoisformless.Formimpliesathingthatislimitedbyotherfactors.TheAllPervadingcannothaveaformjustasspacehasnoparticularform.Allthingshaving
aformareperishable.NarayanawhoisInfiniteandEternalisthuseverFormless.
831.AnaghahTheSanskrittermAghahmeanssinorsorrow.Thereforethetermmeansonewhoissinlessorsorrowless.LordParamesvara,theSelf,isImmaculateuntouchedand
uncontaminatedbytheVaasanaas.HeisEternalBlissbeyondalltracesofsorrow.
832.AchintyahOneWhocannotbecomprehendedbymansmindandintellect.NotonlytheLordisFormless,andconsequentlyImperceptible,butHeisalsounavailableasanobjectfor
ouremotionalexperience,orforourintellectualappreciation.HeisthePureConsciousnessinWhoseLightallourperceptions,feelingsandthoughtsareilluminated.InGeeta,this
NourisherofAlliscomparedwiththechangelesswhitescreenuponwhichalltheperishingscenesoflifearefocused.
833.BhayakritLordistheGiveroffear.Heisaterrortotheevilminded.InallHisIncarnations,Hegivesfeartotheevilhearted,thattheymayultimatelybeswayedtothepathof
Dharma.
834.BhayanaasanahDestroyerofallfear,istheSupremeLord.TheUpanishadsrepeatedlydeclaretheStateofSelfKnowledgetobetheonlystateofabsolutefearlessness.Froma
senseofothernessorpluralityalonecanfearspringforth.IntheOneReality,wherethereisnoother,howcantherebefear?SreeNarayanaaloneistheonlyharbourfromallfears.
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anurbrihatkrisahsthoologunabhrinnirgunomahaan
adhritahsvadhritahsvaasyahpraagvamsovamsavardhanah.
835.AnuhTheSubtlesttheAllpervading.SreeNarayanaisthesubtleflameoflifeinourbosom,theEssencefromwhichalllifesactivitiesspringforth.HeiscalledasAnuhbecause
HeisinthecentreofeventheSubtlest.BhagavanHimselfsays:IamseatedintheheartofallasthecoreorEssenceinall.
836.BrihatAtthesametimeHeisGreaterthantheGreatestindimension,HebeingtheAllpervading.Thesetwomayseemparadoxicalbuttheapparentcontradictiondissolvesintoan
illuminingexperienceforthecontemplativemind.TheUpanishaddaringlycombinesthesetwotermstogivethestudentsavaguecomprehensionoftheAllpervadingInfinitudeoftheSelf.
837.KrisahOneWhoisleansubtledelicate.Again,thisdescriptionwillbeopposedbythenextfollowingone,forhereinisadeliberateuseofcontradictions.TheRishismadeanartof
effectivelyemployingtermsofcontradictioninordertobringtheincomprehensiblewithinthecognitionofthestudentsofcontemplation.
838.SthoolahOneWhoisthefattestthegrossestroughest.Thesetwotermsareindicatingopposites.HereitistobeunderstoodthattheLord,inHisstateasPureConsciousness,isthe
subtlest,andHeisthegrossestintheformoftheUniverse(Viraat).
839.GunabhritOneWhosupportsmaintainsandexpressesthroughthethreeGunas.ThroughrajasHecreatesthroughSattvaHepreservesandthroughtamasHeannihilates.He,as
Consciousness,expressesHimselfthroughthesethreetexturesofvaasanaas.
840.NirgunahWithoutanyproperties.Thatwhichhaspropertyismatterperishable,changeable,finite.TheImperishable,theChangeless,theInfiniteispropertylessitisthe
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Consciousnessthatilluminesallproperties(Gunas).Withthematterequipments,inHisIncarnationsHemanifestsashavingform(Gunabhrit),andinHisAbsoluteNatureHeisform
lesstheNondualSelf.
841.MahaanTheGreattheGlorioustheMighty.OnewhoisnotconditionedbythefiveElementsnorbyTimeandSpace.Quiteontheotherhand,itisHeWhoistheveryExistence
ineverything.
842.AdhritahNonesupportsHim,butHesupportsall.Justasthecottonincloth,goldinornaments,mudinpots,Heisthesupporteroftheentireuniverse.Tothedevoteewhofeelsthe
Lordisfarawayfromhim,tocontemplateuponSreeNarayanaashisveryownsupportwillopenhishearttothecertaintyandplenitudeoffaith.
843.SvadhritahSelfsupported.WhenfromtheprevioustermwehearthattheSelfisheultimatesupportoftheUniverse,thequestionautomaticallyrisesinarationalintellect:what
supportstheSelf?TheLordissupportedbynothingelseotherthanHisownGlory.IntheUpanishad,inanswertoaquestionwheretheMightyOneabides,theteacherdeclares,He
abidesinHisownGlory.
844.SvaasyahOneWhohasanEffulgentFace.BecauseHegivestotheVedastheirbeautyandcharm,Heisconceivedasbrilliantlybeautiful,enchantinglyfascinating,hauntingly
charming.
845.PraagvamsahOneWhohasthemostancientancestry.TheInfinite,theCausefortheuniverseandTimeitself,isindicatedastheMostAncient.Thetermcanalsomeanthe
accommodationreservedduringaYaagameetingwheretheinviteesandguestsmayrest.Generallybuiltontheeasterncourtyardofthehouse~thisaccommodationiscalledPraagvamsah.
SinceeverythingconnectedwithaYajnaorYaagaisconsideredassacred,thePraagvamsahhasbeenusedhereasanametoindicateSreeNarayana.
846.VamsavardhanahHewhomultipliesHisfamilyofdescendents.TheLordsfamilyisthewholeUniverseofthingsandbeings.Oritcanalsoimplyjusttheoppositeastheroot
Vardhmeanstheannihilator.Narayanaisthesacredfactorinus,toWhoseFeetweturninallloveandundividedattention,inWhomtheworldofperceptions,emotionsandthoughtsmerge
asadreammergesintothemindofthewaker.
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bhaarabhritkathitoyogeeyogeesahsarvakaamadah
aasramahsramanahkshaamahsuparnovaayuvaahanah.
847.BhaarabhritOneWhocarriestheloadoftheUniverse.Thiscarryingisnotasamanwouldcarryaloadsomethingotherthanhimself.TheSelfItselfhasbecometheworldsohere
itmeansonlythatNarayanaistheverymaterialCauseoftheUniverse.
848.KathitahOneWhoisglorifiedintheVedasandotherspiritualtextbooks.Narayanaessenceisthethemeofallscripturesintheworld.
849.YogeeOneWhocanberealisedthroughYoga:OneWhoisthegreatestYogee.ThetermYogaisdefinedintheSastraasstoppingallthoughtflow.Onewhohasnothought
agitationswhohastotallyconqueredthemind(Maayaa)andlivesinHisownEffulgentSelfnatureisthegreatestYogee.
850.YogeesahTheKingofYogees.OnewhorealisestheSelf,becomestheSelf,isanUpanishadicdeclaration.Therefore,SelfaloneistheperfectYogeeandSreeNarayana,theSelf,
istheKingofallYogees.Thesenseofagencyinactionandthesenseofenjoyershipinexperienceistheego(Jeevabhaavanaa).Toendthisegopersonalityistorisetotheawarenessofthe
UniversalConsciousness,theSelf.SreeNarayana,theAbsoluteReality,alonecanbefreeentirelyandfullyfromanyinvolvementwhilebeingeverinthemidstofSamsaranditsseething
activities.HenceHeisglorifiedasthebestamongYogees.
851.SarvakaamadahOneWhofulfilsalldesiresofalltruedevotees.Suchdevoteeshavenootherdesirebuttoreach,meetandmergeinHim.Inthiswaythetermwouldalsoindicate
thatHedestroysthechancesoffulfilmentofallunholy,sensuousandlustydesiresinthefaithless.
852.AasramahSreeNarayanaistheharbour,thesequesteredhavenforallwhoaretossedaboutinthestormsoflifewithoutandwithin.Foreachone,thesourceofallstrainsisattributable
entirelytohisfunctioningasabodymindintellectequipment.ToremainastheSelftheessentialrealnatureofmanistoexperiencetheendofallstressesandstrains.ThisstateofPeaceand
Joy,ofQuietandBlissisSreeNarayana,theLordoftheheart.
853.SramanahOneWhopersecutestheworldlypeoplewho,drivenbytheirhungersandpassions,seeksensegratifications.Bytheverynatureoftheephemeralsenseobjectsandthe
everchanginginstrumentsofexperienceinus,thelifeofgratificationscanonlyyieldexhaustingfatigueandwearydisappointments.ThisistheLawandSreeNarayanaistheLawGiver.
TheLawandtheLawGiverarebutoneintheology.
854.KshaamahOneWhodestroyseverythingduringthefinaldelugeHewhoprunesouragitationsandshrinksourdesirepromptedworldprojections.
855.SuparnahTheGoldenLeaf.InBhagavadGeetatheworldispicturedastheAsvatthatreeanditsleavesaredeclaredtobetheVedas.ThethemeoftheVedasisnoneotherthanthe
Self,makingthetermextremelyenchantingwithitsspringsofsuggestions.
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856.VaayuvaahanahThemoverofthewinds.FromfearofHimFireburns,SunandMoonfunction,earthrotates,theWindmoves....declarestheUpanishad.
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dhanurdharodhanurvedodandodamayitaadamah
aparaajitahsarvasahoniyantaaniyamoyamah.
857.DhanurdharahThewielderoftheBow.InHisIncarnationasSreeRama,HedrewthegreatBowasnooneelseevercould.AlsointheUpanishadthereisthefamousmetaphorof
theBowwithwhichthearrowoftheindividualityistobeshottostrikeandsinkintothegoal.TheRishioftheMundakopanishadexplainsthattheBowistheOM(Pranavamantra).(The
significanceisclear.)
858.DhanurvedahOneWhodeclaredtheScienceofArchery.TheOneWhopropoundedtheunfailingtechniqueofOMmeditationforrealisationoftheSelf.
859.DandahOnewhopunishesthewicked.InGeeta,BhagavandeclaresHimselftobethepolicemanoftheUniverse.ThetermcanalsomeantheSceptretheinsigniaofkingship.
SreeNarayana,theKingofkingsintheentire,limitlessuniverse,holdstheSceptreoftotalroyalty.
860.DamayitaaTheController.Onewhopunishesthewicked,destroysthesinnersandthusregulatesandcultivateslifeintheuniverse,makingitagardenfortheblossomsofspiritual
beauties.
861.DamahThatwhichisultimatelygainedbytheworldlypunishmentsthefinalexperienceofBeatitudeintheSelf.
862.AparaajitahTheInvincibleOnewhocannotbedefeated.TheSelfultimatelyassertswithineverybosomfromwhereinthespiritualvaluesfinallyemergevictorious.TheSelfalone
remainswhenallelsehasbeendestroyed.
863.SarvasahahOneWhocarriestheentireUniverse.TheOneWhomeetsheroicallyalltheenemicalimpulsesofunspirituallusts.HecarriestheentireUniverseasitsverymaterial
Cause:asmudinpots.
864.AniyantaaOneWhohasnoneaboveHimtocontrolHim.HeistheOneWhohasappointedallothercontrollersofthephenomenalforcesastheSun,theMoon,AirandWaters.
865.AniyamahOneWhoisnotunderthelawsofanyoneelse.HeistheLawandtheonlyLawGiver.ItisHishandthatgovernstheinscrutableandunrelentinglawsofnature.
866.AyamahOneWhoknowsnodeath.HeistheEternal:howcanHeknowdeath?theprincipleofdeathcannotactinHim.WithinTimealonethereischangeordeath.ThePure
ConsciousnessisThatwhichilluminesthesenseoftimeandsoisbeyondTimebeyonddeath.
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sattvavaansaattvikahsatyahsatyadharmaparaayanah
abhipraayahpriyaarhoarhahpriyakritpreetivardhanah.
867.SattvavaanOneWhoisfullofexploitsandcourage.Supremelyadventurous,daringandheroicisNarayanaaswitnessedinallHisactionsduringallHisIncarnations.
868.SaattvikahOneWhoisfullofSaattvicqualities.Quietude,tranquillity,peacethesearesomeofthesaattvicqualities.Sattvaisthecreativepauseofthemindbeforeitlaunchesout
intoaburstofcreativethoughtsandaction.FullofinspirationandmeditativepoiseistheTotalMind,SreeNarayana.
869.SatyahTruth.Thatwhichremainsthesameinthepast,presentandfutureisTruth.Selfknowsnochange.ItiseverinItsownNatureinallthethreeperiodsTime.
870.SatyadharmaparaayanahWhoistheveryabodeofTruthandRighteousness.Satyam(Truth)istruthfulnessinthought,speechandaction.Dharma(Righteousness)isthe
injunctionsregardingwhatisandwhatisnotthedutytobefulfilled.
871.AbhipraayahOneWhoisfacedbyallseekersmarchingtotheInfinite.Oritcanmean,OnewhomergestheentireworldofpluralityintoHimself.
872.PriyaarhahOneWhodeservesallourlove.Priyaalsoexpandsitsmeaninginto:thingswearesupremelyfondof,therefore,theterm,asitstands,mayberead:OneWho
deservestobeworshippedbyHisdevoteeswithallthattheyaresupremelyfondof.AsanexpressionofourdevotionwedooffertotheLordthatwhichwelovethemostinlife.
873.ArhahNarayanaistheOneWhodetobeworshippedbyalldevotees.He,beingourveryownselfisthetreasuresourceofallourdevotion.ThusHedoesfromusalloursurrender,
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loveandreverence.
874.PriyakritOnewhoiseverobliginginfulfillingourwishesOneWhoisanxiouslyeagerforthewellbeingofalldevotees.ButthetermcanalsoyieldjustoppositemeaningOne
whodestroysthewishesordisturbsthewellbeingofthewickedandthefaithless.
875.PreetivardhanahThesenseofdrunkenjoythatarisesinonesbosomwhenonelovesdeeplyandtrulyiscalledPreeti.OnewhoincreasesPreetiinthedevoteesheartisSree
Narayana.ThemoreHeiscontemplatedupon,themoreHisgloriesareappreciated,therebythemore
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vihaayasagatirjyotihsuruchirhutabhugvibhuh
ravirvirochanahsooryahsavitaaravilochanah.
876.VihaayasagatihThetermVihaayasameanspertainingto,dependingon,thespaceaerial.Gatihmeansonewhomoves.Therefore,initstotality,thisnamedescribes:Onewhotravels
inspacehavingthenatureoftheSun,SooryaNarayana.
877.JyotihEffulgentwithHisowninherentLight.TheLordasConsciousnessistheLightofalllights.ByItsLightallarebrilliant:byItsLightallareillumined.SreeNarayanaisthe
SelfeffulgentAtman,theSelf.
878.SuruchihThesuffixSuindicatesAuspiciousness(sobhana):thetermRuchiisGloryorDesire.TheGloryofLordNarayanaisthisworld:itisHisdesire(sankalpa)that
manifestsastheuniverse.
TheSupremeBrahman,theInfiniteReality,functioningthroughtheTotalVaasanaas,meaningtheTotalCausalBody(Maayaa),isLord,theEesvara.Sowearegiventheirrefutable
scientifictruthintheSrutideclarationthattheuniverseisthewillordesireofLordNarayana.
879.HutabhukOneWhoreceivesandenjoysallthatisofferedintothesacredfireduringtheVedicRitualsYajnasandYaagas.Thefaithfulmayofferoblationsinvokinghisown
specialDeity,butitistheOneLord,NarayanaWhoreceivesthemall,manifestingastheparticularDeityinvoked.
880.VibhuhAllpervading.LordNarayana,theSelf,isunconditionedbytimeorspaceforHeistheEternal,theOmnipresent.InHisAbsoluteNature,HeisAllpervadingasHeis
unlimitedbyanyconditionings.
881.RavihOneWhoabsorbsthevapour(Rasa)fromeverything.AstheSooryaNarayana,Sreedriesupeverythingintheuniverse.
882.VirochanahOneWhoshinesindifferentforms.WhateverformthedevoteechoosesforcontemplationuponHim,theLordmanifestsinthatveryFormforthesakeandjoyofthe
devotee.AdditionallyitmaybeinterpretedasOneWhoHimselfmanifestsastheSunandtheMoonandallotherresplendentspheresintheConsmos.
883.SooryahThetermetymologicallymeanstheOneSourcefromwhichallthingshavebeenbornoroutofwhichtheyhavebeendelivered.TheLordastheFirstCauseistheWombofthe
Universe.OnthesurfaceoftheworlditistheSunthatnurturesandnourishesalllivingcreatures.ItmustbenotedthatmanyoftheLordsnamesindicateorareassociatedwiththesunashe
islikethesuninthesolarSystem:theCentrearoundwhichtheentiresystemrevolvesandbyWhosebenignrays,astheOrbofallEnergies,Hethrillingtolifetheinfinitudeofcreatures.
884.Savitaatheonewhobringsforth,fromHimself,themeSelffunctioningthroughthesuniscalledsavitaa.
885.RavilochanahOneWhoseEyesaretheSun.IntheUpanishadandtheGeeta,theViraatFormoftheLord(theCosmicForm)isdescribedashavingforHiseyestheSunandthe
Moon.
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anantohutbhugbhoktaasukhadonaikajoagrajah
anirvinnahsadaamarsheelokaadhishthaanamadbhutah.
886.AnantahEndless.OnewhoisnotconditionedbytimeandplaceisSelf.InHisAllpervadingnatureHeisimmortal,andthusImmutable.
887.HutabhukOnewhoacceptsthethingsdevotedlypouredasoblationintothesacredFire.Theseoblationswhichmaybeinthenameoranydevataa,areallreceivedbyNarayanain
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theformofthatdevataabecauseHeistheOneInfiniteSelfWhoplaysinandthroughallforms,worldlyandheavenly.
888.BhoktaaTheOneWhoenjoystheworldofobjectsemotionsthoughts,throughtheequipmentsofbodymindintellectisnoneotherthantheSelfexpressingthroughthese
instrumentsofexperiencesastheindividualityconstitutedoftheperceiverfeelerthinkerego.
ThetermBhoktaaalsomeansOneWhoProtects(theUniverse)asHeistheverymaterialCausefortheentireworldofnamesandforms.
889.SukhadahOneWhogivestheexperienceofEternalBlisstothedevoteesattheirfinalspiritualdestinationMoksha.Asthetermstandsintheverse,somewouldreaditAsukha
dainwhichcasethenominativewouldmean:OneWhoremovesallthediscomfortsandpainsofthedevotees.
890.NaikajahNanotEkaonceJa,born.Onewhoisbornnotonlyonce,butmanytimes,inmanyForms,toservethedevoteesinHisdifferentIncarnations.Infact,allbirthsareall
HismanifestationsaloneasheistheSparkofExistenceintheUniverseofinertmatter.ThroughallequipmentsHealoneistheOneConsciousnessthatdancesItsInfiniteGlories.
891.AgrajahTheOneWhowasFirstBorn.Naturally,everythingcamefromHimalonethisPrimordialFirstCauseistheconceptofGod.Thatfromwhicheverythingcomes,inwhich
everythingexistsandintowhichallthingscanagainfinallymerge'That'isconceivedasGod.
892.AnirvinnahOneWhofeelsnodisappointmentsWhohasnochancetofeeldisappointmentasHeiseverthetotallyfulfilled.Theagonisingdisgustwiththingsthatcomestoabosom
whenaburningdesireisunfulfillediscalledNirveda.OnewhohasnoNirvedaiscalledAnirvinnah.He,beingEverfullandPerfect,hasnodesiresyetunfulfilledorsomethingyettobe
fulfilledinthefuture.BhagavandeclaresthisinGeeta:ThereisneitheranythingthatIhavenotgainednoranythingIhaveyettogain.
893.SadaamarsheeOnewhoeverforgivesthetrespassesofallHisdevoteesOnewhoisinfinitelymercifulandkind.
894.LokaadhishthaanamTheonesolesubstratumfortheentireUniverseofthingsandbeings.
895.AdbhutahWonderisHe.TheGeetaroarsofthis'wonder,'andtheUpanishadsassertthatHeandtheteacherwhoteachesofHim,andeventhestudentwhograspsHimareall
wonders.Wonderisanexperiencethatcomestoonewhosemindandintellectarestunnedbytheoverwhelmingexperienceofanygivenmoment.Theexperiencehasmadethemind
stagger,theintellecttohaltsothatnofeelingsorthoughtsemanatefromthem.Thatmomentofrealisationisamomentoftotaltranscendenceoftheinnerequipments,sothistermWonder
isoftenusedinourscripturestopointouttheconditionwithinatthetimeofourExperienceInfinite.
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sanaatsanaatanatamahkapilahkapirapyayah
svastidahsvastikritsvastisvastibhuksvastidakshinah.
896.SanaatTheBeginninglessandtheEndlessfactorisHe.TimecannotconditionHim.He,theConsciousness,illuminestheveryconceptofTimeandSpace.Hewas,isandshallever
beHebeingChangeless,Immutable.
897.SanaatanatamahThemostAncient.ItisfromHimthattheveryintellectspringsforthandthereafteroneoftheconceptsoftheintellectisTime.Therefore,HeisthemostAncient,
inasmuchasHewasalreadytheretobeawareofeventhefirstexperienceofthebeginningofTime.
898.KapilahTheLordHimself,manifestedasthegreatRishiKapila,propoundedtheSaamkhyaphilosophy.IntheGeeta,BhagavanSreeKrishnadeclaringHisownGlory,describes
Himself:IamKapilaamongthegreatones.
899.KapihOneWhodrinkswaterbyonesrays.TheSunitisthatdriesupeverything,evaporatingthewatercontentcontainedonthesurfaceoftheearth.
900.ApyayahTheOneinwhomtheentireUniversemergesduringthegreatdelugewhentheTotalmindtheCreatorrests.TheSupremeAtmanfunctioningthroughtheTotalmindis
theCreator,Brahmaajieachmindbeingruledbyitsownvaasanaas.TheTotalvaasanaasintheUniverse(CausalBody)isMaayaaandtheSupremeSelfexpressingthroughMaayaa(the
TotalCausalBody)isEesvara.Therefore,SreeNarayana,asEesvara,istheOneintoWhomthetotalworldofexperiencesmergeswhentheTotalmindrestsduringthepausebetweentwo
busycyclesofCreationandinvolvementintheprojectedworldofthoughtsfeelingsobjects.
InthenorththistermisreadasAvyayahwherethemeaningisclear:Immutable:andneedsnoexplanation.
901.SvastidahOneWhogivesSvastitoallHissinceredevotees.AtruedevoteeisonewhohasdiscoveredhisfulfilmentinseekingandgainingtheInfiniteBlissthatisSreeHari.
Naturally,hecomestoturnawayfromtherealmsofinauspiciousness.TotheextentheisabletomoveintotheHariConsciousness,heistothatdegreeintheBlissExperience.Therefore,the
LordistermedastheGiverofAuspiciousness.
902.SvastikritAsinmanyearliertermswhichwereprecededbythesuffixKrit,herealso,itexpandsintotwomeanings:OneWhobringsAuspiciousnessorOnewhorobsall
Auspiciousness.TotheseekerwhoismovingtowardstheNarayanaConsciousness,hisexperienceisofaddedjoyandpeaceinlife,buttheonewhoseeksonlysensegratificationandso
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movesawayfromtheReality,tohimtheexperienceismoreandmoresorrow,agitations,tearsandtragediestotalinauspiciousness.Theindeclinable(Avyaya)SanskritwordSvastimeans
Auspiciousness.
903.SvastiOneWhoistheSourceofallAuspiciousnessasHeisHimselftheAuspicious.InessenceHisNatureisSatChitAanandasotherecanbenocauseforinauspiciousness
therein.TheindividualfunctionswithinthepowersofHisavidyaaandsoisundertheinfatuationofMaayaa,whiletheLordrulesoverMaayaaandplaysoutthroughMaayaa.
904.SvastibhukOnewhoconstantlylivesinHisExperienceaperpetualsenseofholyAuspiciousnessasitisHisverynaturedivine.ItcanalsobeinterpretedasOneWhoshowers
GraceandmakesHisdevoteesconstantlyexperienceAuspiciousnessintheirlovingNarayanacentredhearts.
905.SvastidakshinahLordiseverengagedinsmartlydistributingAuspiciousness.ThewordDakshinaahas,apartfromthemeaningofgift,alsoameaning:Onewhoisefficientand
quick.Therefore,thetermindicatesthatSreeNarayanaquicklyandefficientlywillreachHissincereseekerstogivethemtheexperienceofAuspiciousnesswhichistheLordsverynature.
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araudrahkundaleechakreevikramyoorjitasaasanah
sabdaatigahsabdasahahsisirahsarvareekarah.
906.AraudrahOnewhohasnoneofthenegativeterribleurgesandemotions.TheStateofPerfectionisaconditionwherethefrailtiesofthemortalheartcanneverremain.TheLordis
OneinWhomthecrueltieswhichrulethemanoftheworldlikes,dislikes,hatredness,jealousyandhisotherimperfectionscanneverabideorevenbecontained.
907.KundaleeOneWhowearsthefamousearringcalledtheMakaraKundala.ThetermKundaleealsosignifiestheSerpenthencetheKundalineeSaktitheSerpentPowerthecoiled
mysticglorylyingnowinert,uninvokedatthebaseofthebackboneinthedeeppelvicregion.HeretheSerpentmaybetakenasthethousandtonguedAnantaonwhomSreeNarayanais
describedaseverreclininginHisYogarest.
Inallreligions,Serpent,itseems,symbolisesthemind.InHinduismitistrue.WhetheritisinKrishnasdanceontheKaaliyanSerpent,orSivawearingasornamentstheSerpents
(Bhooshana),orSreeHarirestinguponAnantatheideaisalwaystheconquestofthemind,thepoisonousserpent.
908.ChakreeHeWhowearseverHisDiscuscalledSuDarsana(AuspiciousVision).TheLorddestroyswiththeDiscusonlythefoulandthelowinusandtheindividualnaturallygains
theExperienceDivine,theSelf.
909.VikrameeHeWhoismoredaringthanallothers.Thetermisalsointerpreted:Onewhotravelsbyair,asVimeansBird.FamousistheallegorythatLordVishnutravelsonthe
backofthewhiteneckedEagle.
910.OorjitasaasanahOnewhocommandsandadministerswithHisHand.Hiscommandsinthescripturesadviseusfirmlywhatisrighttodoandwhatarethedestructiveforcesin
eachoneofus.IncasemandecidestodisobeyHisLaws,Heseverelypunisheshimonallsuchoccasions.DisobedienceofLawsisimmediatelyfollowedbyHislovingcurativepunishment.
Itpermitsnoexceptionsacceptsnoexcusesadmitsnocircumstantialconditions.
911.SabdaatigahHewhotranscendsallwordsOnewhoisIndescribable.TheVedasthemselvesarebutindicationspointingtoTruthandarenotexplaining,describingoreven
definingTruth.TheInfiniteandtheEternalTruthisbeyondeventheVedas,beyondallthatcanbegainedthrougheventhehighestfacultiesofthefiniteequipments(mindandintellect).
912.SabdasahahOnewhoallowsHimselftobeinvokedbytheVedicdeclarations.If,however,theUpanishadicdeclarationsareproperlyreflectedandsincerelymeditatedupon,even
thoughtheVedashavefailedtodefineTruth,theircontemplativeimplicationscantransportusintotherealmsoftheInfiniteExperienceDivine.
913.SisirahThetermmeanswinter,thecoldseason.InIndiaitisthecoolseason.Therefore,bysuggestion,thisnameindicatesthattheLordisthecoolarbourforthosewhoaretortured
bytheheatofSamsar.
914.SarvareekarahThewordSarvareemeansnightordarknesstherefore,thetermdefinestheLordasOneWhocreatesdarkness.Tothemenofrealisation,ourworldofsorrows
andpains,ofstrainsandstresses,ofworriesandanxietiesareunknownwhiletothosewholiveintheiregosense,tothemtheRealisunknown.!Theunknownmeansveiledindarkness.
Thesubtlemeaningisclearnow.
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akroorahpesalodakshodakshinahkshaminaamvarah
vidvattamoveetabhayahpunyasravanakeertanah.
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915.AkroorahNevercruel.Crueltycomesfromanger,andangerrisesfromdesirecravingorlust.SreeNarayana,theFulfilledandtheAllFull,cannothavedesirefromwhichcould
comeangerthus,naturally,neveranycruelty.GenerallythistermisinterpretedasOnewhoisoftheformoftheYaadava,SreeAkroora.AkroorawasagreatdevoteeoftheLordupon
whomwerebestowedmanydivinepowers.Wherever,thereisanyspecialgloryinanyone,knowthattobeamanifestationofapartofmySplendour,singsLordinBhagavadGeeta.Thus
thetermisinterpretedastheLordWhoseonerayofglorywastheKamsaemployee,theYaadavaAkroora.
916.PesalahOnewhoissupremelysoft.InHisInfiniteKindnessandMercy,HisHeartdivineiseverflowingoutinloveandtendernesstowardsHisdevoteeswhentheycalloutfor
helpardentlyandliftthemselvesfromtheirbodyconsciousnessandegocentriclifeofsensepursuits.
917.DakshahThistermstandsforthequalityofpromptitude.Inarmytraining,theSanskritcommandDakshaisequaltoattentionalertness,vigilanceandutterpreparednesstoact
immediatelywithsupremeurgency.AlltheseareimpliedinthatposeofAttention.TheLordisDakshainservingtheworldandinrushingtoHissinceredevotees.Omnipotentand
divinelyEfficientinHisInfiniteSmartnesstoreachandhelpall,atalltimes,everywhere,undereverycircumstanceisechoedinthecharmingsuggestionsofthischosenterminthe
SahasranaamaofSreeNarayana,theSelfinAll.
918.DakshinahOnewhoismostliberal.ThetermDakshinaispopularlyusedforthegiftpresentedtothepriestsafteraritualastheirfee.Thisgivingmustbedoneinaspiritoflarge
hearted,liberalcharitysothatverylargeheartednessofmind(Daakshinya)itselfistheLord,asitistheoppositeofselfishnessandattachmenttothewealthwhichonepossesses.Onewho
hasInfiniteKindnessandCharitytowardsallgoodpeopleandOneWhoisthuseverreadytoliberallygiveawayHisendlessBenevolenceisSreeNarayana,theDakshina.
919.KshaminaamvarahOneWhohasthegreatestamountofpatiencewiththesinnersandforgivenessfortheirsins.SreeNarayanaismorepatientthaneventheEarthwhichis
generallypointedtoasanexampleofhighestpatience(Kshamaa).Heexhibitssupremepatiencewiththeevilminded,withthetyrant,thefoulandthefiendish.Hiranyaksha,Hiranyakasipu,
Ravanaandothersofthistypeweregivenmanyfairopportunitiestorealiseforthemselvesthefollyoftheirbaserattitudestoexistingthingsandtheirimmoralwaysoflife.Itisonlywhenno
othermethodoftreatmentcouldcurethemthattheLorddestroyedtheminHisinfinitekindness.
920.VidvattamahOnewhohasthegreatestWisdom.Therearewisemenintheworldeachonealsomaybeamasterinhisownsubject.TheLord,theveryConsciousnessillumining
allbosomssimultaneouslyeverywhere,istheOneKnowledgeAbsolute,theKnowerofallknowledgeofallwisemen.OmniscientInfiniteTruthisSreeNarayanaasHeisPureKnowledge
bytheLightofwhichallKnowledgeisknown.
921.VeetabhayahOnewhohaslostallfears.Fearcancomeonlyfromthesenseofother.InAdvaitaReality,therecannotbeanyfearasHeistheOnewithoutasecond.Thestate
ofNarayanaConsciousnessisdeclaredinallscripturestobeAbhayatheFearlessState.
922.PunyasravanakeertianahOnewhoseGlorywhenheard(sravana)andsung(keertana)causesmerits(punya)togrowinthebosomofthatdevotee.Thisstatementoffactis
neverinvestigateddeeplybystudentssotheygenerallyunderstanditssuperficialandobviousmeaningonly.
ByhearingwithattentiontothestoriesoftheLordwemustgetourselvesinvolvedinthelisteningandthereafterwemustreflectuponthegloriesoftheLord(BhagavatGuna)andthus
exposeourselvestothoserecreativethoughts.Notonlyisitsufficientthusthatweimbibethequalitiesspiritual,butwemustlearntogetourselvescommittedtothelifeofGodcentred
activities.ThisiscalledtruekeertanasingingHisGlories.Itisnottobeamerenoisychantingofhymns,ameremutteringofmantraswemustteachourselvestoallowHimtoexpress
throughus.Ourphysicalactivities,mentalfeelingsandintellectualthoughtsmustallshineforththeawarenessofHisDivinePresencethatisinusateverymoment,everywhere.Thelifeof
suchadeyoteewillitselfbecome,initsdynamicbeauty,loveanddevotedtenderness,aconstantworship(poojaa),acontinuous(akhanda)hymnchanted(keertana)inpraiseoftheLordof
theheart.
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uttaaranodushkritihaapunyoduhsvapnanaasanah
veerahaarakshanahsantojeevanahparyavasthitah.
923.UttaaranahOnewholiftsusoutoftheoceanofchange.We,byidentifyingthroughourbodymindintellect,withthechangingwhirlsofmatteraroundus,assumetoourselvesthe
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changesandtheseprovideus,intheirtotality,thehorriblesorrowofthemortalfinitude.Onliftingourattentionfromthegiddychangesinthesewhirlsoffinitematter,whenwefixitupon
Him,theoneConsciousnessthatilluminesallchangesinalllivingcreatures,wegetupliftedintoastateofImmortalityChangeless,Blissful,SupremelySatisfying.Hence,SreeNarayanais
calledastheUplifter,theSaviour.
TheTaaramantraliftsusfromthecesspoolofsenselivingintotheserenerclimesofthelituppeaksofpeaceandperfection.
924.DushkritihaaKritimeansactionsDushkritimeansbadactions.Whenactionsareundertaken,promptedbysensuousdesires,theyleaveimpressions(vaasanaas)andthesealways
haveatendencytomakeusrepeatsimilaractions.WhenoneturnsthemindtowardsNarayana,theSelf,heisemptiedofhisexistingvaasanaas,soLordisindicatedasthedestroyer(Haa)of
thesins.
925.PunyahSupremelyPure.OnewhopurifiestheheartofHisdevoteeremovingallhissensehuntingvaasanaasofindulgence.SreeNarayanaguidesthepureheartedtotheportalsof
thefinalgoal,theHigherConsciousness.
926.DuhsvapnanaasanahOnewhodestroysallbaddreams.Theworstdreamisthesamsar.Perceptionofpluralityisthehorribledreamofterriblepangs,consumingfearsand
drowningsorrows.Dreamsareexplosionsofthesuppressionsstoredawayinthesubconscious.ArealdevoteeexistsinuttersurrenderuntotheLord.Whenhislifeisevercentredin
Narayanasmarana,insuchtotalandhumblededicationhehasnochanceofearningthesesuppressions.Sincehissubconsciousmindisnotloadedwithhalfdigestedthoughtsand
unexpressedintentions,represseddesiresandsuppressedmotives,immoralpassionsandcovetousinclinations,hehasnofearfuldreamsinhisdailysleep.Ultimatelyeachseekerwillrise
abovehislittleegoanditshungersandentersintotheplaneofNarayanaConsciousness.
927.VeerahaaOneWhoendsthepassagefromwombtowombthewheelofbirthanddeath.Veerameansdiversifiedways,oronewhofunctionsininnumerablefieldsincountless
ways.
928.RakshanahOnewhoistheProtectoroftheUniverse.AmongtheTrinity,VishnuistheProtector,theSustainerofallthecreated.Fortheprotectionofthegood,thedestructionof
thewickedandtheestablishmentofrighteousness,HetakesdifferentIncarnations.
929.SantahThisterm,usedinthepluralnumber,indicatesthegoodpeople.Theyareconsideredasgoodwhohavemoralvirtues,ethicalvalues,spiritualpurityandscriptural
knowledge.Byusingthepluralformhere,theimportisthattheholybeautyofSreeNarayanaisfoundexpressedinthegloryofsuchacompanyofgoodandsaintlymen.
930.JeevanahTheLifeSparkinalllivingcreatures.TheFlameofExistencethatwarnsanorganismtolifeisthepresidingConsciousnessSupreme,theSelf.ThisSelfisNarayana.
PermeatingtheearthIsupportallbeingsby(My)energyandhavingbecomethejuicyMoonInourishallherbsisthedeclarationofBhagavan.
931.ParyavasthitahInallplaces,inallcreatures,Hedwells.HeisthefinalFactorDivinebeyondwhichthereisnothing,anduponwhichallelsedepends.
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anantaroopoanantasreerjitamanyurbhayaapahah
chaturasrogabheeraatmaavidisovyaadisodisah.
932.AnantaroopaOneoftheinfiniteforms.Theendlessvarietyofformsconstitutingtheworldofobjectsareallprojectionsinhim.Theyareintheiressencenothingbuthimself.Just
astheentirespreadofobjectsinadreamisnothingbutthecreationofthesinglemindofthewaker,anditisseenasmanyonlyinthedreamplaneofconsciousness,so,too,theworld
ofobjectsemotionsandthoughtsarealldiscoveredastheNarayanaConsciousness.
933.AnantasreehOnewhoisfullofinfiniteGlories,OnewhoisfullofIncomparablePowers,themaintreepowerswhichthelordexpressesintheworldaretheDesirePower
(Icchaasakti).TheseareexpressionsofhisGloryatourphysical,mentalandintellectuallevels.Thesearethreemanifestationsofhispowersandtheircontinuousinterplay,togetherweave
thefabricofthetotaldynamicexpressionsoflifeintheworld.Theself,SreeNarayana,theonespringboardforallthesevibrantaspectsofthelifeHe,theOmniscient,iscalledOneof
InfiniteForms.
934.JitamanyuhOnewhohasconqueredanger(manyuh).Itcannotberepeatedtoooften,thusthissignificanceisagaingiveninthisterm,thatangerisoneofthemostoverpowering
enemieswithinusOnewhohasconqueredangerisOnewhoestablishedinhisownPurity.Earlier,thetechniqueofangerwasexplainedthatwhenadesireisunfulfilled,angerrisesina
manshearttowardsadesireisunfulfilled,angerrisesinamanshearttowardstheobstaclebetweenhimandhisdesire.TheselfisAllfull(Paripoorna)itcannotfeelanyneed,wantor
desire.TheSelf,thenSreeNarayana,iseverwithoutthelowandruinouspassioncalledanger.
935.BhayapahahOnewhodestroysorremovesallfearinthesamsariclife.Naturally,lordNarayanaistheonesureharbourwhereintheboatsoflife,tossedmercilesslyonthehighseas
ofpassions,canfindtheircalmofpeaceandtotalsecurity.
936.ChaturasrahOnewhodealssquarelywithall.ThetermChaturasrahmeansageometricalsquareofequalsides.SreeNarayanadistributestheresultsofactionsequallytoall:each
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onecangetonlytheexactrewardofhisownpreviousactions.Thus,Narayanabestowsjustlyandsquarelyuponall.
937.GabheeraatmaaOnewho,inhisrealNature,istoodeeptobefathomedbythefrailinstrumentofourmind.Depthhereindicatestheprofoundnessthesupremeessencepervading
theUniverseisunfathomablyprofoundinitssignificanceandglory.
938.VidisahOnewhoisuniqueinhisgiving.Heisdivinelyliberal,magnificentlybenevolentinfulfillingtheearnestdesiresofallhistruedevotees.
939.VyaadisahOnewhoisuniqueinhisCommandingPower.Onewhoorderseventhephenomenalpowers,thedeitiesandgods.
940.DisahOnewhoadvisesandgivesknowledge.ItistheselfwhoisauthoroftheVedas,nay,theverythemeandessenceoftheVedas.LordNarayana,intheformofthesrutitexts,
givestomantheknowledgeoftheself.
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anaadirbhoorbhuvolakahmeehsuveeroruchiraangadah
Jananojanajanmaadirbheemobheemaparaakramah.
941.AnaadihOnewhoisthefirstcauseandwhoishimselftheuncaused.Theeternal,theBegininglessisSreeNarayana.
942.Bhoorbhuvahtheverysubstratumorsupportfortheearth.Sincetheearthrevolvesinthespaceinwhichtheuniverseexistsandrevolvesisthesupreme,Narayana.
943.LakshmeehOnewhoiswealthy,therichnessorgloryoftheuniverse.Ifselfwerenot,thenallwouldhavebeeninert,unborn,deed.Astheonelifeeverywhere,aspureexistence,
allthegloriesofthisdynamicUniverseareinhimandfromhimalone.
Thereisareadingwhereintheterms942and943arecoupled,inwhichcasetheircombinedmeaningwouldbe:Onewhoisthegloryintheuniverseandintheinterspaceeverywhere.
944.SuveerahOnewhomovesthroughvariouswayswhicharealldivinelyglorious.Or,OnewhoexhibitsinallhisIncarnationstheinimitablesplendourofvalourinhisactionsand
achievements.
945.RuchiraangadahOnewhowearsresplendentshouldercapsakindofornamentusedbyancientIndiankingstoprotecttheirupperarmsandshouldersfromtheirenemiesslashing
swords.
946.JananahHewhodeliversalllivingcreatures.LordSreeNarayanaisthegreatFatherofalllivingbeingsasalltheuniversecomesfromhimalone.Healonewasbeforeallcreation
fromhimaloneeverythinghasriseninhimeverythingexists,isnurturedandnourishedbyhisGlory.Thus,astheveryprogenitoroftheuniverse,SreeNarayana,theSelf,istheonlyjagat
Eesvara(Lordoftheuniverse).
947.JanajanmaadihOnewhoisthesoleCauseofbirthforalllivingcreaturesintheuniverse.Theimmediatecauseis,ofcourse,thevaasanaasofeachbeing,buttherealandultimate
causeintheself,SreeNarayana.
948.BheemahOnewhoseformisterribleandfrighteningtothesinners.Oh,GloriousSir,seeingyourswonderfulbutawesomefrom,thewholeworldisshudderingwithfear,cried
ArjunauponbeholdingthecosmicFormofthelord.Headds:HavingseenThyImmeasurableFormtheworldsareterrifiedandsoamI.Again,Onseeingtheetouchingtheskymy
heartisstrickenwithdreadandIfindnocouragenorpeace,OVishnu.
949.BheemaparaakramahOnewhoseprowessisirresistibleandfearfultohisenemies.
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aadhaaranilayoadhaatapushpahaasahprajaagarah
oordhvagahsatpathaachaarahpraanadahprranavahpanah.
950.AadhaaranilayahOnewhoisthefundamentalsustainerthesupportforallthatexists.Allthingsandallbeingsaresupportedbytheearthwhichitselfrestsuponthelord,theself,
thateachmindprojectstheentireworldofnamesandforms.
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951.AdhaataaAbovewhomthereisnoothertocontrolortocommandOnewhoisthesupremecontrollerofall.HeistheLawtheeternaltruthisthattheLawandtheLawGiverare
oneandthesame.
952.PushpahaasahHewhoshineslikeanopeningflower.ThebudopensandmanifestsintothelordatthetimeofdelugeexistedasthetotalUnmanifest,andthereafter,atthematurity
ofthevaasanaas,opensupasthemanifestworldofthingsandbeings,Hecametobeindicatedbythisterm.
953.PrajaagarahEverAwakedHewhoknowsnosleep.Sleepmeansnonapprehension.ThisnonapprehensionofrealityiscalledAvidyaa(nescience)whichproducesourmis
apprehensionofIandmine,andtheworldofpainsandshocks.SinceNarayanaistheself,HeisEveravailableandisneverasleeptohisEternalDivineNature.
954.OordhvagahOnewhowalksthepathoftruthapathwhichotherimplicitlyfollowtoreachtheTruthInifinite.Whateveranadoredonedoes,otherpeoplewillimplicitlyfollow,
warnsKrishnainBhagavaGeeta.Lordisthestandardofperfectionandalldevoteesplacehimastheidealtryingtoimitate,intheirownlives,HisAbsoluteGoodness,AbsoluteLoveand
AbsolutePeace.
956.PraanadahOnewhogivesPraanatoall.ThetermPraanainourSastrasmeansthephysiologicalfunctions,themanifestationsoflifeinman.Therefore,Narayana,theself,isthe
VitalSourcefromwhichallsenseorgans,mindandintellectbarrowtheirpowerofperception,capacitiesoffeelingandtheirfacultiesofthinkingandunderstanding.
957.PranavahOmkaaraisPranava.TheInfiniterealityisindicatedbyOMintheVedas.OMisthemanifestingsoundofthesupremeself.Therefore,SreeNarayanaiscalled
Pranavah:meaningheisofthenatureofOmkaara.
958.PanahThesupremeManageroftheuniverse.TherootPanameanstotransact.Bygivingtheexactrewardsforallactions,Lordbothordersandjustlymanagesallactivitiesof
eachindividualsandthingsconstitutingthisscientificallypreciseuniverse.
Stanza103
pramaanamprananilayahpraanabhritpraanajeevanah
tattvamtattvavidekaatmaajanmamrityujaraatigah.
959.PramaanamHewhoseveryformistheVedaswhicharetheonlyprooffortheEternalReality.Or,wemayreadit:HewhoispureInfiniteConsciousness(Prajnaanam)aswe
haveitinthegreatCommandment,ConsciousnessistheInfiniteReality.
960.PraananilayahHeinwhomallpraanasstandestablished.Hewhoisverysubstratumvitalfoundationforallactivitiesmanifestedinalivingorganism.
961.PraanabritHewhorulesoverallPraanasSreeHariistheonewhocauseseveryonetoeat,digest,feelenergized,act,achievethefruitsthereof,growoldanddie.Inallactivities,
thegreatOnecommanding,FactorDivine,SreeNarayana,theself,presidesinsilentdetachment,andbyHisPresenceHeinitiatesandmaintainsalltheseactivitiesinalllivingcreaturesupon
theearthssurface.
962.PraanajeevanahHewhomaintainsthelifebirthinalllivingcreatures.Thisinterpretationisnotahappyoneasthismeaninghasjustcomeinthepreceding,endearingterm.Inlove,
ofcourse,thereisnorulethatthelovershouldnotrepeatthesamelovingwordstoaddresshisbeloved.But,wecanfindyetanewdepthofsuggestionifweunderstandthistermtomean
Onewhoistheverylifegivingdivinetouchineverybreath.
963.TattvamtheRealitythatwhichiseternal,theessence.Thatwhichonegainsinsubjectiverealizationistheself,SreeNarayana.
964.TattvavitOnewhohasrealizedfullytherealitymeaningtheoriginalessentialnatureoftheself.Onrealizingtheself,theindividualbecometheselfand,therefore,SreeNarayana,
thatveryself,isOnewhohasrealizedfullytheRealitywhichisHisOwnNatureDivine.
965.EkaatmaaTheAdvaitaRealityNarayanaistheOneself,theOversoul,Whoexpresseshimselfastheindividualitiesoftheinfiniteentitiesintheuniverse.
966.JanmamrityujaraaatigahOnewhoknowsnochangeormodificationsinHimself.Everfiniteobjectintheworldundergoesconstantchangeandeachofthemisextremely
painful.Theyarebirth,growth,decay,andtheEternal,thechangelessSelf,SreeNarayana,EverthesameSupreme.Geetathundersthenatureoftheselftobeeverbirthlessandnever
dying,andonceIthasexisted,Selfneverbecomesnonexistent.
Stanza104
bhoorbhuvahsvastarustaarahsavitaaaprapitaamahah
yajnoyajnapatiryajvaayajnaangoyajnavaahmah.
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967.BhoorbhuvassvastaruhOnewhoissnapinthetreeoflifeexistinginalltheuniverseofthehigherworld,ourworldandthelowerworld.ThefamousVedictermsbhooh
BhuvahandSvahconnotethethreeworlds(lokas).TheworldLokainSanskritmeansafieldofexperience.Therefore,infact,thesethreeterms,calledVyaahritees,subjectivelyrepresents
allourexperiencesinthewalking,dreamanddeepsleepstatesofconsciousness.HisconstantYajnatonurtureandnourishtheUniverse.So,thisepithethasbeengiventoSreeNarayana,the
infiniteSelf,thegloriousEssence(Sap)thatpervadestheentireTreeofLifefloweringouttoevenembraceallexperiencesinallplanesofConsciousness.Everywhere,intheeverythingatall
times.
968.TarrahOnewhohelpsalltocrossovertheEternalBoatman,towhom,ifthedevoteescansurrenderinunswervingfaithandtruedevotion,hewillsurelyrowthemacrossthe
Oceanofsamsara:thatoneisTaarah.Throughexclusive,devotedmeditation,alertwithunderstanding,theindividualityineachofuswakesuptothehigherplaneandthereisBeattitude
toexperiencetheSelf,theeternalBrahmanSreeHari.
969.SavitaaHewhoisthefatherofAllWhoistheeternalfatheroftheentireUniverse.
970.PrapitaamahahHewhoisthefatherofeventheFatherofallBeings,thecreator,Brahmaaji,ofthetrinity.ThecreatorHimselfrosefromtheAbsoluteself.Creatorisknownin
ourscripturallanguageasPitaamahatheFather.
971.YajnahOnewhoseverynatureisyajna.Thetermyajnameansworkundertakenwithapurespiritoftotaldedicationincompletecooperativeendeavorwithtotalselflessness,there
isSreeNarayanainactionthroughHiscreatures.
972.YajnapatihThelordofallyajnas.IamtheEnjoyerinallselfdedicated,cooperativeendeavors(Yajna).ThesearethejoyouswordsofthelordwhoHimselfdeclaresThe
EnjoyerandthelordinallyajnasamI.
973.YajvaaTheonewhoperformsYajnaaccordingtothestrictprescriptionslaiddowninVedastheonewhomaintainsinllhisdivineactionsthetrueYajnaspirit.
974.YajnaangahOnewhoselimbsarethethingsemployedinYajna.InHarivamsawetoldthatthingsaretheveryaspectsofLordSreeNarayana.
975.YajnavaahanahOnewhofulfilsYajnasincompleteandexactaccordwiththeVedicinstructions.
Stanza105
yajnabhridyajnakridyajneeyajnabhugyajnasaadhah
yajnaantakridyajnaguhyamannamannaadaevacha.
976.YajnabhrittheruleroftheYajnastheOnewhohelpsustoconcludesuccessfullyallourgood,dedicated.SelflessactsofservicetoothersYajnas.
977.YajnaKritOnewhoperformsYajna.ThesametermalsomeanOnewhodestroystheyajnas.ThetermYajnaconnotesallnobleanddivineactionsofserviceandloveundertakenin
apuresenseofGoddedication,selflessnessandjoy.Lordissuedforththecreationasanactofyajna,andintheendHemustalsoundertakethetotaldissolutionofthisveryyajna.Sometimes
thisisinterpretedasOnewhoperformstheyajnasofthegoodpeopleandonewhodestroystheYajnasoftheevilmindedfolk.
978.YajneeOnewhoisconstantEnjoyeroftheperpetualYajnas.InallYajnas,becauseeveryactisNarayanacenteredgoddedicatedtohimaloneistheattributeofbeingtheonly
singleEnjoyer.
979.YajneeAllthatisofferedintothescaredFireduringaYajna,thoughwithaninvocationtoanyofthedeities,intenderdevotionandjoy.GoestoHimalone,theOnereceiverofall
thatisoffered,foralldeitiesarebutNarayanaindifferentforms.
980.YajnasaadhanahOnewhofulfillsallYajnas.Itisbyhisgracealoneallnobleendeavours,undertakeninanhonestandtruesincerity,gainspectacularsuccess.
981.YajnaantakritOnewhoperformsthelast,concludingactinallYajnas.Thefinaliteminayajnaisthetotalofferings(PoornaAahuti)whenSreeNarayanaisreverentlyand
earnestlyinvoked.Withoutthisprayerritual.Yajnaisnevercomplete.SreeHari,therefore,isoftheformofPoornaAahutiinthesensethatwhentotalsurrenderofallvehiclesandtheir
actionsisaccomplished,thetranscendentalexperienceoftheSelf,Narayanaalone,comestomanifestinallHisdivineSplendour.
Somecommentatorshave,however,takenthemeaningoftheYajnaantanotasthelastiteminyajnabutasanta,thefruitoftheyajnabywhichtheybestowthemeaningthatNarayanais
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theOnewhogivesawaythefruitsforallHaridedicated,selflessactsofloveandservice.
982.yagnaguhyamSreeNarayanaisthemostprofoundtruthtoberealisedinallyajnas.TheselfisthemostnobletruthtobesoughtthroughofferingsalltheDravya(objects)into
theconsciousness(Fire)inthebody(kunda).ThiskindofsubjectiveYajnaiscalledintheGeetaasKnowledgeYajna.ThisisalsocalledintheVedasasBrahmaYajna.
983.AnnamOnewhohashimselfbecomethefoodsenseobjectswhicharethefoodconsumedbythesenseorgans.AsaverbitcanbeusedasOnewhoEatsthewhole
universeatthetimeofthegreatdissolution.Atthattime,heistheoneinwhomtheworldremainsabsorbedinthepralaya,justasourindividualworldeachdaygetsdissolvedinoursleep.
Theoneinwhomalonetheworldofnamesandformscanremainintheirseedform,isSreeNarayana,theself.
984.AnnaadahOnewhoeatsthefood.notonlytheobjectiveworldistheprojectiononNarayana,butthesubjectiveenjoyertheindividuality,theego,thatexperiencesisalso
Narayana.Theself,functioningthroughtheequipmentisthejeevaatman,theindividualityineachofuswhoexperiences.Thustheselfisthebothfood(Annam)andeateroffood
(Annaadah)justasourownwakingmindbecomestheexperiencerandtheexperiencedinourdreamworld.
Stanza106
aatnayonihsvayamjaatovaikhaanahsaamagaayanah
devakeenandanahsrashtaakshiteesahpaapanaasanah.
985.AatmayohinOnewhoishimselfthematerialcause(UpaadaanaKaarana)forhimselftheselfborn,theuncausedcause.
986.SvayamjaatahOnewho,asthelordoftheuniverse,hasnootherInstrumentalcause(NimittaKaarana)inprojectingHimself.
Threecausearenecessaryinallcreationinthepluralisticworld:theMaterialcause(mud),theInstrumentalcause(wheel),andtheEfficientcause(thepotmaker).InsreeNarayanas
selfprojection,asinthedream,thatallthesethreecausesareHe,Himself,isshownintheseterm.
987.VaiKhaanahTheonewhodugthroughtheearthcuttingthroughthedensenessofthegrosstoreach,apprehendandkillthesubtleHirnyaksha,theterribleandthemonstrouswho
hadtriedtodestroythespiritualvaluesintheworld.Theselfhastoreachustodestroytheegoinusandgiveustheliberationfromoureviladherencetothebodymindintellect.
988.saamagaayanahOnewhosignstheSaamasongs.
989.DevakeenandhanahHewhoappearedasborntoDevakeeinhisIncarnationasKrishna.AndsinceDevakeecouldonly,fromafar,see,watchandenjoythepranksandplayofher
blessedchildinGokula,KrishnaiscalledastheJoyofDevakee(Devakeenandhana).
990.SrashtaaOnewhocreates.EventheCreatorcanperformhisjobonlybydrawinghisabilitiesandcapacitiesfromtheinfiniteself,SreeNarayana.
991.KshiteesahOnewhoisthelordoftheearth.SreeNarayanaisthehusbandofmotherEarth.Heisherprotector.Hernurtuerandnourisher.Her,earthmaystandforallthatisgross
theentiremaayaaandNarayanaistheLakshmeePati.
992.Paapanaasanahmeditatinguponwhom,allvaasanaas(sins)areliquidated.Whentheindividuals,surrenderinginlovetoHim,actsandfulfilshisduties,allhisexistingvaasanaasare
destroyedandnonewonesarecreatedthisistheveryrootinthetheoryofkarmaYogaintheVedas.Throughmeditationupontheself,allsinsaredissolvedandtotallyremoved.
Stanza107
Samkhabhirnnandakeechakreesaarngadhanvaagadaadharah
Rathaangapaanirakshobhyahsarvapraharanaayudhah.
993.SamkhabhritOnewhohasthedivineconchnamedPaanchajanya.Thewordmeaningisthistermpanchajanyaisthatwhichisbornofthefive(senseorgans),soitstandsfor
themind.Mindbeingtheseatofego,thesastrasdeclarethattheconchinthedivinehandofSreeNarayanaistheegofactor(AhamkaaraTattva)inourpersonality.
994.NandakeeThelordsswordiscalledNandaka.Therefore,thistermindicatesonewhoholdsandwieldstheNandakasword.ThewordNandakammeanthatwhichbringsbliss.The
SastrassingthatthedivineswordinthesacredhandsofthelordharirepresentstheknowledgeSpiritual(VidyaaTattva)withwhichtheseekercandestroyallhisignoranceoftheselfin
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him.
995.ChakreeonewhocarriesthediscuscalledSudarsana.ThetermSuDarsanameansthatgivestheauspiciousvision.ThesastrasattributetothisdiscusDivinetherepresentationof
thehumanmind.
996.SaarngadhanvaaOnewhoaimshisunerringbowcalledSaarnga.ThisbowofNarayanaisglorifiedinourtextsasrepresentingtheEgo,astheapexofallthesenseorgans,
AhankaaraTattva.InthisconcludingStanza,theinstrumentsofBlessinginsreeNarayanashandsarerememberedwithreverenceanddevotion.
997.GaddadharahOnewhoholdshisdivineclub(Mace)celebratedasKaumodakeewhichgeneratesandspreadsbeautyandjoy.ThisMaceisdescribedasrepresentingtheintellect
inman(BuddhiTattva).
998.RathangapaanihThetraditionalmeaningis,ofcourse,Onewhohasthewheelofthechariotashisweapon.Thismeansthediscusswhichalreadyhasbeenmentionedinthis
veryStanzaasChakree.But,thereareotherswhowouldliketointerpretthisterminotherways.InaglorificationHymnordevotionalChant,repetitionisnosininfact,itshouldbequite
natural.
999.AkshobhyahOnewhocannotbeexasperatedbyanyone,byanyactoracts,howeverblasphemoustheymaybe.Onewhosepeaceandcalmcannotbestormedoutbyanyhappening
inhisouterworldEverpeaceful.ThetermsuggestsInfinitepatience,loveandkindnesstowardsmanandhisfrailties.
1000.SarvapraharanaayudhahHewhohasallimplementsforallkindsofassaultandfight.NoenemycansurpriseHim.Theconquerorofall.Onewhohasweaponstomeetany
missile.Howeverpowerful.
SreeSarvapraharanaayudhahOmNamahiti
[The1000namesendhere...]
ConcludingVerses:
1.ItidamKirtaniyasyaKeshavasyaMahatmanahah
NaamnaamSahasramDivyaanaamAsheshenaPrakeerthitham
1.IntheaboveverseshavebeengivenacompleteenumerationofthethousanddivinenamesofthetheGreatBeingKeshava,whoisthefitobjectforallpraiseandprayer.
2.YaIdamSrunuyaanNityamYaschaapiParikeertayet
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NaashubhamPraapnuyaatKinchitSomutrehaChaMaanavah
2.Nothingevilorinauspiciouswillbefallamanhereorhereafterwhodailyhearsorrepeatsthesenames
5.BhaktimaanYahSadotthyaayaSuchistadgataMaanasahah
SahasramVaasudevasyaNaamnaamEtatPrakeertayet
Whicheverdevotedman,gettingupearlyinthemorningandpurifyinghimself,repeatsthishymndevotedtoVaasudeva,withamindthatisconcentratedonHim...
6.YashahPrapnotiVipulamJnaatiPraadhaanyamEvaCha
AchalaamSriyamAapnotiSreyahPraapnotyanuttamam
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Thatmanattainstogreatfame,leadershipamonghispeers,wealththatissecureandthesupremegoodunsupassedbyanything....
7.NaBhayamKvachidAapnotiVeeryamTejasyaVindati
BhavatyarogoDyutimaanBalaroopagunaanvitahah
Hewillbefreefromallfearsandbeendowedwithgreatcourageandenergyandhewillbefreefromdiseases.Beautyofform,strengthofbodyandmind,andvirtuouscharacterwillbe
naturaltohim.
10.VaasudevaashrayoMartyoVaasudevaParaayanahah
SarvaPaapaVishudhaatmaaYaatiBrahmaSanaatanam
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Freefromallsins,amandevotedtoVaasudevaandcompletelydependentonHimattainstotheeternalstatusofBrahman.
NoinauspiciousthingscanhappentoadevoteeofVasudeva.Thepersonwillconquerthecycleofbirth,death,fearanddisease.
Onewhoreadsthishymneverydaywithdevotionandattentionattainspeaceofmind,patience,prosperity,mentalstability,memoryandreputation.
Suchapersonisnotcaughtbyanger,binding,jealousy,oranyinauspiciousevent.Suchabhaktabecomesa"punyatma"andmergeswiththePurshottama(i.e.supremebeing)
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Allscripturesconsiderrightconductastheforemostrequisite.Dharmaisbaseduponrightconduct,andDharma,Achyutaisthemaster.
Therishis,pitrus,thedevas,thegreatelementsandinfactallthingsmovingandunmovingconstitutingthisuniversehaveoriginatedfromNaaraayana.
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TheYoga,Jnaana,Saamkya,sciences,arts,works,Vedas,scriptures,spiritualilluminationallthesehaveoriginatedfromJanaardhana.
Mahaavishnuistheoneallcomprehendingbeingwhoappearsasmany.Heistheessenceofallbrings,theconsumeroftheworld,theindestructibleone,andthemasterofall.Pervadingall
thethreeworlds,Heenjoysallentitiesconstitutingthem.
WhoeverdesiresadvancementandhappinessshouldrepeatthisdevotionalhymnonVishnucomposedbyVyaasa.
NeverwilldefeatattendonamanwhoadorestheLotuseyedOne,whoistheMasterofalltheworlds.Whoisbirthless,andoutofwhomtheworldshaveoriginated,andintowhomthey
dissolve.
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Vishnu Sahasranamam (Meanings)

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