vishnu sahasranamam (meanings)

9/8/2015 VishnuSahasranamam(Meanings)

http://www.shivkumar.org/music/vishnusahasranamammeanings.htm 1/108

VishnuSahasranamam(Meanings:baseduponthecommentaryofShankaracharya)Meanings:Courtesy:http://www.mypurohith.comSanskritscriptcourtesy:Shri.N.Krishnamachari:http://home.attbi.com/~chinnamma/VishnuSahasranamameanstheThousandNamesofVishnu.ThisnarrativeisbaseduponthecommentaryofShankaracharya.AcharyasankarareachedthefeetofhisGuru,SriGovindapaachaarya,andonthebankofNarmada,theNambootiriboyfromkaaladigotinitiatedintothesecretsoftheMahaavaakyas.Attheendofhisshortbutintensestudy,sankara,theinspiredmissionary,wantingtofulfillhisgloriouswork,cravedfromtheblessingsofhisteacher.GovindapaAcharyatestedsankarabyorderinghimtowriteanexhaustivecommentary(Bhaashya)upontheVishnuSahasranaama.HeaccomplishedhisgreattaskandtheveryfirstworkoftheUpanishadiccommentator,sankara,thegreatstHindumissionaryofthe7thcentury,thuscametoseethelightoftheday.Govindaacharya,satisfiedwiththeproficiencyofthestudentblessedhimandsethimontheroadofserviceandaction.EarningthegraceoftheteacherandtheblessingsoftheLordVishnu,Srisankarainauguratedanincomparablerevivalmovementofthedecadentcultureofthe7thcenturyHinduism.WeshallherefollowcloselySankarascommentaryandalsodrawourmaterialfromthePuranicliteraturethathasanendlessstoreofappealtotheheartsofalldevotees.TheVishnuSahasranaamawascomposedbySriVedaVyaasa,theauthorofthePuraanas,andwemeetthisgreatchantinhisclassicalwork,theMahaabaarata,PrinceYudhisthira,theeldestofthepandavas,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").



ShreeVaishampyanauvacha:ShruthvdharmnasshnapvananichasarvashahaYudhishtarashanthanavampunarvbyabashatha

Vaisampayana,thenarratortoDhritrastrasays:Yudhishthira,asarighteousman("dharamana")ofspiritualinclination,withthemortalintegrity("paavanaani")ofacarefulmortal,asks



("bhaashatha")Bhishma("shaantanavam")quiteaninterestingsetofquestionswhicharetypicalquerieswhichtheheartofseekerswillalwaysask.

YudhishtirauvachaKimkamdaivathamlokekimvpyekamparyanam

SthuvanthakamkamarchandaprapnuyurmnavshubamWho("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)?

KodharmasarvadharmnambhavathaparamomathahaKimjapanmuchyathjanthurjanmasamsrabandhanth

What("ko")is,inthyopinion,theGreatestDharma?By("kim")doingjapaofwhatcancreatures(jantu)gobeyond("mutchyate")thebonds("bandhanaath")ofsamsara?

ShreeBheeshmUvachaJagathprabhumdevadevamanthampurushothamam

SthuvannmasahasrnapurushasaththothithahaThesupreme("uttamam")Purusha,whoiseverupandworkingforthewelfareofall,theLord("prabhum")oftheworld("jagat")theendless("anantam")SriMahaVishnu.

ThamevachrchayanthnithyambhakthyapurushamavyayamDhayyansthuvannamasyamshayajamnasthamevacha10

Bymeditatingupon("sthuvannaama"),by("cha")worshipping("archayan")andbyprostratingatthesamePurusha,mancanreachtrueAuspiciousness.

AndhinidhanamvishnumsarvalokamahesvaramLokdhyakshamsthuvannithyamsarvadhukkthigobhavth

ThegreatestDharmaistheoneVishnu,whohasneitherabeginning(Aadi)noranend(Nidhanam),thesupremeLord("maheshwaram")oftheworld.Allcreaturescangobeyondthebondsofsamsar,andhegoesbeyondallsorrowswhodaily("nityam")chants("stuvan")thesahasranaamasandwithinglorifiestheknoweroftheworld(Lokaadhyaksha).

BrahmanyamsarvadharmangyamloknmkeerthivardhanamLokanthammahathbhoothamsarvabhoothabhavothbhavam

EshamsarvadharmnmdharmodhikathamomathahaYathbhakthypundarikkshamsthavairarchnnarassatha

ParamamyomahathtejaparamamyomahaththapahaParamamyomahathbrahmaparamamyaparyanam

Hewhoisthegreat("mahat")effulgence("tejah")HewhoistheGreatcontroller("tapah")HewhoistheSupremeAllPervadingTruth("brahma")hewhoistheHighest(Param)Goal(Ayanam)theLordVishnu.



PavithrmpavithramyomangalnnchamangalamDaivathamdvathnnchabhoothnmyovyayapith15

Hewhois("yo")theverysanctity("pavitram")thatsanctifiesallsacredthings("pavitraanaam")hewhoismostauspicious("mangalam")hewhoisthegod("devataa")ofgods("daivatam")hewhoistheeternal("avyayah")father("pitaa")ofallcreatures("bhootaanaam")istheonegodVISHNU.

YathasarvnibhoothnibhavanthydhiyuggamYasmimschapralayamynthipunarvayugakshay

ThasyalokapradhnasyajaganndhasyabhoopathVishnornamasahasrmmsrunuppabhaypaham

YninmnigounnivikythnimahthmanahaRushibhiparigeerthnithnivakshymibhoothay

RushirnmnmsahasrasyavdhavysomahmunihiChchandonushtupthadhadhvobhaghavndhvageesuthaha

AmruthmsoothbhavobheejamshakthirdhvakinandhanahaThrismhrudhayamthasyashnthyarthviniyujyathe20

VishnumjishnummahvishnumprabhavishummahswaramAnaikaroopadhaithynthamnammipurushoththamam

MeaningsoftheDialogue

YudhistirauUvaachaa:(Question1.)Kimekamdaivatamloke?

Who("kim")isthegreatest("ekam")Lord("daivatam")intheworld("loke")?

(Answer1.)PavitraanaampavitramyoMangalaanaamchamangalamDaivatamdevataanamchaBhootaanamyoavyayahpitaa.

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.)



ParamamyomahattejahParamamyomahattapahParamamyomahatbrahmaParamamyahparaayanam.

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.TamevachaarchayannityamBhaktyaapurushamavyayamStuvannaamasahasrenaPurushahsatatthitah.

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.



Allcreaturescangobeyondthebondsofsamsar,andhegoesbeyondallsorrowswhodaily("nityam")chants("stuvan")thesahasranaamasandwithinglorifiestheknoweroftheworld(Lokaadhyaksha).Thesupremeisdescribedasthatfromwhichthewholeworldofnamesandformshadriseninthebeginningofthecreation,thatinwhichtheworldcontinuestoexit,thatintowhichalonetheworldcanmergebackduringtheDissolution(Pralaya)thissupremeisVISHNU.Afterthusansweringallquestions,HisthousandName,saidBheeshma,Ishallnowadviseyou.Pleaselistentothemwithallattention.ThisishowtheSacredHymn,calledasThethousandnamesofLordVishnu,isintroducedintheMahaabhaarata.END:MeaningsoftheDialogueExtraComments:TheSupremecannotbedefinedandsinceHeistheverysubstratumofallqualities,Hecannotbedenominatedbyanyname,orindicatedbyanyterm,ordefinedinanylanguage,oreverexpressed,evenvaguely,inanyliteraryform.HeisbeyondboththeKnownandtheUnknown.HeistheveryilluminingPrincipleofConsciousnessthatilluminatesallexperiences.AndyetHehasmanymanifestationsand,therefore,HecanhaveinfinitenamesintermsofHismanifestations.Definitionsshoulddirectlydescribethethingdefined,andherewehaveathousandindirectdefinitionswithwhichtheReal,theInfiniteisbeingindicatedintermsoftheunrealandthefinite.TheseThousandnamesoftheLordhavebeencoinedandgivenoutbytheRishis.TheywerecollectedandstrungtogetherintoajoyousHymntoVishnu,agarlandofdevotionandreverence,bythepoetseerVyaasa.Sinceeachofthemisthusanindicativedefinitionoftheunknownintermsoftheknown,eachtermhereisbelievedtorocketusupintotherealmsofthedivineexperience,onlywhenwehaveliftedourmindstowardsitthroughcontemplation.ThustheVishnuSahasranaamaisemployednotonlybythedevotees,inthesweetattitudeofsportingwiththeLord,butthesearealsoemployedbythecontemplativestudentsofphilosophy,asgliderstoroamintherealmsofinspiredHigherConsciousness.Morecommentary:IntheKaliSantaranaUpanishad,whichisoneoftheminorUpanishads,wefindthegreatdevoteeNaaradaapproachingBrahmaajitoenquirewhatisthewayoutformantoevolveintheseharddaysofextrovertedness,whichisquitenaturalandunavoidableintheIronage(Kaliyuga).RepetitionofthenamesofNaaraayanaissufficientenough,wasthereplygiven.ItistobecarefullynotedherethatinthesixthquestiontheenquirywashowcancreaturesrealisetheHighest.Jantumeansthatwhichisborn(Jananadharman).Soalllivingcreaturesarefitforthiseasypath.CreaturescouldevenincludetheanimalkingdomasitisdescribedinthePuraanasintheirownpoeticlanguage.IntheTrikutaachalalake,theelephantthatwascaughtbythecrocodileisdescribedashavingbeensavedbytheLord(GajendraMoksha).ThestoryofJadabharataisyetanotherexample.SankarainhiscommentarydescribeshereJapaascomprehensiveofallthethreetypes.(A)Thatwhichcanbeheardbyothers(B)Thatwhichisheardbyourselves(C)Thatwhichismental.VishnuSahasranaamacanbeemployedinperformingJapaofallthesethreekinds.InthefollowingThousandNames,wemeetwith,thoughrarely,somerepetitions.Exactly90nameshavebeenrepeatedinthisGreatHymnandofthem,74arerepeatedtwice,14arerepeatedthrice,andagain2ofthemarefoundtohavebeenrepeatedfourtimes.Sometimes,thetermsarerepeatedassuchVishnuVishnu,SivaSivaetc.andsometimesdifferentwordswiththesamemeaningarealsoemployed(SreepatiMaadhavaPushkaraakshaKamalaaksha).Theseneednotbeconsideredasadefect,sincethisHymnisachantofHisGlory.Inachantofglory(stuti)repetitionsareacceptableitisbutastyleoftheemotionalhearttorepeatitsdeclarationsoflove.Thereareexactly1,031singleNamesoftheLordinthe1000NameChant(Sahasranaama).Theextra31Namesaretobeconsideredeachasanadjectivequalifying(Viseshana)theimmediatelyfollowingnoun.WhenonemakesArchanaatotheLordthecorrectdativecaseistobeused.Thereare20doublenamesinthefirst500Namesand11doublenamesinthesecondhalfofthechant.Thereisoneindeclinable(Avyaya)wordused,andit(896th)shouldbeusedinthedativeforArchanaaasSanaatNamahsotoothe929thNameinthechant,beingapluralnoun,shouldbeusedinArchanaaasSadbhyoNamah.Itwillalsobefound,aswestudythesignificancesoftheseDivinenames,thatVyaasahasemployedsometimesmasculinegender,onotheroccasionsfemininegenderandsomeothertimesevenneutergender.Whereveritismasculine,itdenotesVishnu,theLordofLakshmi.andwhenitisfeminineitisindicativeofHisMight.Gloryorpower(devataa)thatismanifest



everywhere,andwhenthetermisinneutergender,itmeansPureBrahman,theinfiniteReality.ThisArchanaaisgenerallyperformedbydevoteesdailyifthisisnotconvenienttheyperformthisworshipatleastontheirownbirthdays,oneclipsedaysandonthedayonwhichtheSunmovesfromonezodiactoanother(theSamkraantiday).ThisperformancehasbeenprescribedbytheSastraforwardingofftroublesarisingfromthepositionofplanets,angeroftherulers,incurablediseasesandruthlessenemies.ThehighesteffectisforpurifyingthemindandthusgainingmoreandmoreinnerpoisefortheSaadhakainmeditation.

INSTALLATIONOFTHELORDAllritualismsstartinHinduismwithabeautifulfunctiontheinstallationoftheLordinthedevoteesownphysicalform.ThisistechnicallycalledasAngaNyaasaandKaraNyaasa.TheInstallationintheLimbs,andtheInstallationinthePalm.ThisisamethodbywhichtheseekerwithwilfulthoughtsanddeliberatephysicalsignssanctifieshimselftobeaDivineTempleandinstallsvarioussacreddeitiesinhimself.ThishelpsthestudenttorealisethatthoughheisworshippingtheLordasaGoal(oranIdeal)otherthanhimself(bhedaoranya),infact,heistoseekhisidentitywithnotracesofdifferentiation(AbhedaorAnanya),betweenhimselfandtheLord.ThefinalrealizationisaperfectidentityindicatedintheMahaavaakya.IamBrahman.(AhamBrahmaasmi).NeitherintheNortherntextsnorintheoriginalMahaabhaaratadowefindthissubjectiveinstallationceremony(AngaNyaasa)prescribed.However,punditsofritualismintheSouthemploytheAngaNyaasaanditbeingsuchabeautifulact,soveryhelpfultotheseekers,wegiveherebelowthemostpopularonepractisedwidelyintheSouth.ThisInstallationCeremonydeclarestothedevoteesthattheenchantingformofVishnuistobeultimatelyrealisedasOneInfiniteRealitywithoutnamesorformsinwhichtherecognitionofeventhedistinctionofthemeditatormeditatedmeditationistocease.Besidethisdeepsignificance,eventhoughitbeonlyforthetimebeing,thestudentisalsogivenasenseofpurityandsanctityinhimself.Justasadevoteefeelshighlyinspiredinthedivineatmosphereofasacredtemple,sotoo,aftertheAngaNyaasa,howevershatteredwemighthavebeen,beforeweenteredthePoojaroom,wecanartificiallyworkourselvesupintoadivinemoodofpeaceandpurity.ThebodyitselfisrenderedasthetempleoftheLord,whereinthevariouslimbsbecomethealtarsuponwhich,withaheartofloveandfaith,thedevoteeinvokesandinstallsvariousdeities.Inthisprocess,inordertobringthefullblastofthesacredsuggestionstohim,therepetitionofeachofthesemantrasisemphasisedbyacorrespondingphysicalsign.Theideaisonly,aswehavealreadyexplained,toestablishthecorrectmoodfordevotedcontemplation.

A.asyaVishnusahasranaamastotrasyavedavyaasaRishih

Forthissacredchant,theThousandNamesofLordVishnu,SriVedaVyaasaisthedivineRishi.GreatmantrasofdeepspiritualsignificanceandsublimeVedicdignityarenotmerepoeticcompositionsbymortalfallibleintellects.Whena.mastermindthroughmeditationtranscendsthelowerlevelsofhispersonalityandsoarsintothehighermentalaltitudes,throughhiscontemplation,therehereceivescertainrevelationsthatarefaithfullyrepeatedbythemtotheworld.Suchheardstatements(Srutam)alonehavethepowertostandagainsttheonslaughtoftheintellect,theravagesoftime,theforcesofcriticismetc.Suchstatementswhencontemplateduponbylesserseekers,theytoo,inthespiritualcadenceofthesemantras,getunconsciouslyupliftedintorealmsunknown,andtheretheycometolivea



worldofexperiencesunfrequentedbytheordinarymultitudes.TheauthorofthemantraisthustermedinourVedasastheSeer(MantraDrashtaa).SuchRishisthemselvesadmitthattheydidnotmanufacture,composeorcreatethemantra,buttheyhadarevelationorvision(Darsanam)ofthemantra.TheMantraDrashtaa,theRishi,istheguruoftheseeker,whoisseekinghispathwiththehelpofthatparticularmantra.TheRishiofamantraisinstalledattheroofoftheheadandtheseeker,inhisseatofVishnuSahasranaamachanting,Symbolism:...chantsthismantrainhismind,and,withhisrighthandthumb,middlefingerandringfingertouchesthetopofhishead.

B.AnushtupChandahThemetre("chandah")inwhichtherevealedmantracomestotheteacherisalsomentionedbecauseitordersthedisciplinethatshouldbefollowedwhilechantingthemantra.AnushtupisthenameoftheparticularmetreinwhichthisthousandnamechantonVishnuissung.Thechantistocomeoutthroughthemouth,andtherefore,thealtarofthemetrecanbeonlythemouth.Symbolism:Thefingersthatweretouchingtheroofoftheheadnowcomedowntotouchthelips,whenthemantraBisrepeatedinthemindbytheseeker.

C.SriVishvaroopoMahaavishnurDevataaLordVishnuoftheformoftheentireuniverseofvariegatednamesandforms(Vishvaroopah)isthedeityofthemantra.Vishnuisthethemeofthechant.TheLordofVaikunthaisthealtaratwhichthedevoteeispreparingtoofferhimselfinhumblededicationanduttersurrender.Symbolism:SinceLordVishnuis,tothedevotee,theLordofhisheart,theverycentreofhispersonality,whilechantingmentallythemantra'C'thestudent,installstheLordinhisheart,bringingthefingersfromthelipsdowntotouchhisbosom.

D.DevakeenandanahsrashtetiSaktihEverydeityisamanifestationofthemightyOmnipotencyoftheSupreme.Thecreatorandsustainer(Srashtaa)ofDharma,thesonofDevaki(Devakeenandana),isthemanifestedpower("shaktih")oftheAlmighty.Symbolism:Thiscreativepowerofrighteousnessandpeaceisinstalledatthenavel(naabhi)point,and,therefore,thefingerscomedownfromtheheartregiontothenavel.



E.SankhabhritnandakeechakreeitiKeelakamThemightyCreativePowerinvokedandestablishedonthenavelregioncannotbeassuchconceivedbythemind.Therefore,tonailitdown(Keelakam)andestablishitinourcomprehension,thismantraconceives("udbavah")thePowerastheLord,whobearstheConch("shanka"),theSword,namedNandaka,andtheDiscus("chakra").ThisisonlytoshowhowthetotalcosmicPower,expressedintermsofourpresentunderstandingascreation,sustenance,anddestruction,isbutamanifestationoftheLord.Theconch(Sankha)representsthecalloftheReality,theLordsowndeclarationsstatedinthescriptures.Nandaka,theswordthatpunishestobringjoy(Nandana)intothecommunityandthedestruction,withoutwhichevolutionisimpossible,isrepresentedbytheconceptoftheDiscus(Chakra).HereitisalsotobenotedthattheblowingortheconchrepresentsspeechwieldingtheswordrepresentsactionandthediscusthattakesofffromHimatHiswill,representshisthoughts.ThusthisgreatPowerinstalledatthenavelexpressesitselfintheworldthroughspeech,actionandthought.Symbolism:ToconceivefullythisformistoholdfirmlytheLordsownfeet,and,therefore,whenthismantraismentallychanted,thefingersmoveawayfromthenavel,andwithbothhandstheseekertoucheshisownfeet.Hereitistobecarefullynotedhow:theGuruiskeptattheroofofthehead,theVeda(metre)inthemouth,theLordintheheart,thePowerinthenaveland,thereby,theseekerhimselfbecomessosacredthatheprostratesuntohimselfbyholdinghisownfeet.

F.SaarngadhanvaagadaadharaitiAstramWheneverthereisalargewealthinaboxitbecomesatreasureanditislockedandsafelyprotectedwhenthisdivineinstallationhastakenplace,andtherefore,thebodyhasbecometheTempleoftheAlmighty,andtherefore,ithasbecomeascaredtreasurehousetobeprotected.Buttheseekerhimselfhasnopowertoprotect,andso,heinvokestheveryweapon(Astra)ofVishnu,theprotectoroftheworld,tostandbyforthedefenceofthesanctifiedbosom.SaargaisthenameoftheBow(Dhanus)ofVishnuandtheMace(Gadaa)isanotherofhisweapons.ThesetwoformtheartilleryofdefencewhicharemannedbytheLordhimself.Symbolism:Atthismomentwhenthismantraismentallychanted,itissignificantthatthestudentliftsthepalmawayfromthefeet,andwiththestretchedoutindexandmiddlefingersoftherightpalmsnapsthemontheopenleftpalm.

G.RathaangapaanirakshobhyaitiNetram



LordVishnuasLordKrishnaplayedthepartofthecharioteerandgainedthenameReinhanded(Rathaangapaani).Acharioteerhastoguideeverystepofeveryhorseinorderthatthechariotbesafe,andthetravelbepleasant.Ofthesenseorgans,theeyes("netram")arethemostpowerfulandoncetheyarewellguided,allothersalsofollowtheirheels.WhenLordVishnu,thecharioteer,Himselfisinstalledintheeyes("netram"),theindividualissafe("rakshobya")inhisspiritualpilgrimage.Symbolism:Therefore,invokingtheDivineDriver,withreinsinhishand(Rathaangapaani),Heisinstalledinthepairofeyes,andatthemomentofmentallychantingthis,boththeeyesaretouchedbythetipofthefingers.

H.TrisaamaasaamagahsaametiKavachamHe(TriSaamaa)whoisglorifiedbyallthethree("tri")types,ofSaamasongs(DevaVrataProkta),HewhoistheverythemethatisglorifiedbytheSaamasongs(Saamagah),HewhosegloryitselfisthemanifestedSamaVeda(Saama),HeisnoneotherthantheSupremeThisgreatLordisinstalleda,anarmour("kavacham")towearforselfprotection.Symbolism:Whilechantingthisinthemindtheseekerfirsttoucheswiththetipofhisfinger,ofeacharm,thesameshoulders,andafterwardscrossesthearm,infrontofhimmakingfingersofeachpalmtouchtheothershoulderasifheisactuallywrappinghimselfandwearingthedivinearmour.

I.AnandambrahmetiYonihTheSupreme("para")Brahman,theInfiniteBliss("anandam")is("eti")theverywomb(Yonih)fromwhichtheuniversehasemergedout.TheprocreatedworldofendlessvarietyhasonlyoneEternalFather,andthissourceisimmaculateBliss.WhenthisischantedtheseekerinstallstheBlissInfiniteattheveryplaceofprocreationinhimself.Itisaspotinthisgreatdivinetempleofthebody,whereinistheonesource,fromwhichtheworldhasemergedout,manifestingitselfasthepowerofprocreation(Taittireeya).

J.VisvaroopaitiDhyaanamTheentirebandofexperiencegainedthroughtheinstrumentsofthebody,mindandintellectintermsofperceptions,emotionsandthoughtstogetherisindicatedbythetermVisva.He,whohasmanifestedtobethetotalworldofexperiences(Visva),mustthereforebeVisvaroopah.ThecosmicformoftheLord(Visvaroopa)isthetotaluniverse.Thustomeditate(Dhyaanam)uponHimasthewholeuniverse,isamethodofinstallingHiminourintellect.Symbolism:Atthismomentthestudentlockshisfingersandsitsinmeditation.

K.RitamsundarasnahkaalaitiDikbandhahTruth(Ritam),thelord,andhisweapon,thediscus,calledSudarsana,andhisannihilatingpower,Time(Kaala)thesethreearethemightyforcesthatguardthisscaredtempleoflifeinthe



seekerattheouterfrontierofhisworldofinfluence(DikBandhah).TobetruthfulandevertoseekthegreatReality(Ritam),todiscriminateandseetheplayoftheLordinallsituations(SuDarsanam),andtocontroltheveryinstrumentofthetime(Kaala),whichisintellectintheseeker,istoguardthefrontiersofonesspiritualworld,againstthehoardsofinimicalforces.Symbolism:Atthismomentthestudentsnapshismiddlefingerwiththehelpofhisthumbandrunshispalmaroundhishead.

L.SreemahaavishnupreetyarthejapeViniyogahHavingthusinstalledthroughsankalpatheLordinhimselfandhavingcomeundertheprotectingwingsofthemightylord,hereisthedeclarationhowheisgoingtoemployhimselfinit.Heisgoingtoengagehimself(Viniyoga)injapa(jape)oftheThousandNamesofLord("sahasranaama").Nowthequestionis:withwhatmotiveshouldbeundertakethischanting?Theanswerisintheverystatementthatitisonlyforthegrace(Preetyarthe)ofSreeMahaVishnu.Symbolism:Afterchantingthisdeclarationinthemind,thesaadhaka,takesaspoonofwater(Teertham)inhisrightpalmandpoursitonthefloorinfrontofhim.Atrueseekerisnotdesireriddenformaterialsatisfaction,and,therefore,hecanhaveonlyoneintentionthegraceoflord,whichwillmanifestinhimascontemplativepower.Thesetwelveslogansarechantedforinvokingandinstallingtheserefreshingandspirituallybenignideasonthelimbsofthedevoteehimself.AtthisjuncturethismakeshiminspiredsufficientlyforhighermeditationuponthetruthasindicatedanddirectedbythethousandtermsinSahasranaama.ThisbeautifulsubjectiveritualisknownasInstallationonthelimbs(Anganyaasa).Notonlythatthestudenttemporarilydiscoversanewsurgeofinspiration,butevenbeginnersfeelhighlyrelieved,atleasttemporarily,fromtheloadofhissensesofsins.Whenthisisproperlyperformedwitharightattitudeanddevotion,thestudentgainsidentification(saaroopya)withtheLordofhisheart,attheouterlevelsofhispersonality.



THEMEDITATIONSTANZA

saantaakaarambhujagasayanam

padmanaabhamsuresamWemeditate("vande")uponthemaster("naatham")oftheuniverse("sarvalokaika"),lordVishnu,whoiseverpeaceful("shaantaaakaaram"),wholiesonthegreatserpentbed("bhujagashayanam"),fromwhosenavel("nabhi")springsthelotus("padma")ofthecreativepower,whoisthecontroller("eesham")ofthegods("sura").

visvaadhaaramgaganasadrisam



meghavarnamsubhaangam...whoseform("aakaaram")istheentireuniverse("vishwa"),andwhoisthefoundation("aadhaaram")fortheuniverse.whoisallpervading("sadrusham")asthesky("gagana"),ofthehue("varnam")ofthecloud("megha"),offascinatingbeauty("shubaangam"),

LaksmikantamKamalanayanamYogibhirdhyaanagamyam

...thelord("kaantam")ofLaksmi,thelotus("kamala")eyed("nayanam"),hewhodwellsinthehearts("bhir")oftheyogisandwhocanbeapproached("gamyam")andperceivedthroughmeditation("dhyaana"),

vandevishnumbhavabhayaharamsarvalokaikanaatham.

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").)



["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]

Stanza1Omvisvamvishnurvashatkaarobhootabhavyabhavatprabhuhbhootakritbhootabhithbhaavobhootaatmaabhootabhaavanah



(1)VisvamHewhosemanifestationisthewholeuniverseofforms:theViraatPurusha.ThecauseisalwayspresentintheeffectsandassuchThatFormfromwhichthewholeuniversehasemergedoutcanonlybeitsownmanifestation.ThewholecosmosofgrossformsisHisownexpression,andtherefore,HeiscalledasViraatpurusha.SaevaSarvaBhootaatmaaVisvaroopoYatoAvyayah.TheSanskrittermVisvamcomesfromtherootVis,toenter:ThusitmeansHewhohascreatedandenteredintotheentireuniverse,astheAllPervadingReality.Itcanalsomean,Thatintowhichtheentireuniversehasenteredtoremainthereinestablished.IntheUpanishadsalsowehaveassertionsofsimilarideas.Itisonlywhenintellectually,weviewtheLordthatwecometorecogniseHimasthecausefortheuniverse.Whenviewedthroughcontemplation,sincetheeffectisnothingotherthanthecause,therecanbenoworldotherthanHim.Infact,thereisnothingotherthantheSupreme.IntheMandukyaUpanishadwereadOmkaaraEvedamSarvam.InGeetaOMltyekaaksharamBrahma.(2)VishnuhThetermVishnuisdissolvedasVeveshtiVyaapnotiitiVishnuhThatwhichpervadeseverywhereisVishnu.ThatwhichhasthenatureofpervasivenessisVishnu.HeistheonewhopervadesallandnothingeverpervadesHim.EesaavaasyamIdamSarvamAllthisisindwelt,pervadedbytheLord.ThisverysameideaisdescribedinthetypicalstyleofthePuranas,intheincarnationoftheLordasVaamana,theshortboy(Vamana),who,withHisthreefeet,measuredtheentireuniverse.Becauseofthisact,theLordgotthenameVishnu,saysMahaabhaarata.VishnuPurana(31)says:TherootVismeanstoenter.TheentireworldofthingsandbeingsispervadedbyHimandtheUpanishademphaticallyinsistsinitsmantrawhateverthatisthereistheworldofchange.HenceitmeansthatHeisnotlimitedbyspace(Desa),time(Kaala)orsubstance(Vastu).(3)VashatkaarahlntheritualisticportionoftheVedaswefindmanymantrasendingwithvashatandtheyareusedinpouringdevotedanddedicatedoblations.ThusthetermVashatkaarameans:Hewhoisinvoked,andforpropitiatingwhom,theoblationsarepouredinVedicritualism,usingmantrasendingwithvashat.AlsoVashatkaaracanmeanyajnainitsassociationandthustheterminitssuggestioncansignifyHewhoisoftheformoftheYajna.IntheUpanishadsalsowefindthismeaningendorsedwhentheUpanishadmantrasays:YajnovaiVishnuhYajnaitselfisVishnu.(4)BhootabhavyabhavatprabhuhHewhoistheLord(Prabhu)ofthePast(Bhooita),theFuture(Bhavya)andthePresent(Bhavat).Timeistheconceptoftheintellectitexpressesitselfintheintervalbetweenexperiences.Experiencesareregisteredasthoughtsandthoughtsareeverchanging.Thisverychangeisknownandexperiencedbyus.Theknowerofthechangemustbesomethingotherthanthechange.Thus,HewhoistheIlluminatorofallchanges,meaningtheConsciousness(Aatman)istheLordVishnu.HeistheOnewhoisnotconditionedbytime.(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.Mypersonalityentirelydependsuponthequalityandtextureofmyownthoughts.Imyselfbecomeaccordingtothemoodsofmymindthecreator,sustainerandannihilatorofmyworldofexperiences.Hewhomanifestsandfunctions,inthesethreeaspects,istheSupremeVishnu.(6)BhootabhritOnewhonurtures("brith")andnourishesallbeings(livingcreatures:"bhoota")inalltheirattitudesisthisGreatRealityand,therefore,HeiscalledastheBhootaBhrit.InGeetathereisanelaboratedescriptionofthisideainthel5thChapterwheretheLordpointsouthow,He,asthelightinthesun,fertilityintheearth,growthintheplants,nourishmentinfood,heatinfire,becomesHimselftheeater,and,therefore,howHeHimselfpresidesoverallthefunctionsofthebodyandmind,andapparentlynurturesandnourishesthecreatures,whoareinfactnothingotherthanHimself.(7)BhaavahOnewhobecomes(BhavatiitiBhaavah)HimselfintothemovableandtheImmovablebeingsandthingsintheworld.HeisthePureExistenceinallthesentientorganismsandtheinsentientobjectsintheuniverse.HenceHeisindicatedbythetermBhaavah.



(8)BhootaatmaaHeistheAatman(soul)ofallthebeings("bhoota"):TheveryBeinthelivingbeings.Justasthesameuniversalspacemanifestsinallroomsastheroomspace,sotheInfiniteLifemanifestingthroughanygivenvehicleiscalledtheAatmanofthevehicle.Itiswellknownthatspaceeverywhereisoneandthesamesotoo,theOneRealitysportsasthoughdifferentAatmans.ThisOneUniversalSouliscalledinVedantatheSupremeBrahman(ParaBrahman).InBhaagavata,theLordisaddressedasYouaretheOneSelfinalllivingcreatureseverilluminingalltheirexperiences.InKathopanishad:TheOneenchantingTruththatrevelsineveryformmanifestinginplurality.(9)BhootabhaavanahOnewhocreatesandmultipliesthecreaturesmeaningtheOne,whoisthecauseforthebirthandwhoisresponsibleforthegrowthofalllivingcreatures.

Stanza2

pootaatmaaparamaatmaachamuktaanaamparamaagatihavyayahpurushahsaaksheekshetrajnoaksharaevacha.

10)PootaatmaaOnewithanextremelyPure(Pootam)EssenceOnewhoisnotaffectedtheleastbytheimpuritiesofMaayaa.TheSelfisbeyondallvaasanaasand,therefore,HecannotbeaffectedbyanyoneofthemanifestationsofMaayaasuchasthoughtsoftheintellect,emotionsofthemindortheperceptionsofthebody.ImmaculateisevertheSelf,andsoHeistermedasthePureSelf(PootaAatmaa).(11)ParamaatmaaTheSupreme,meaningthatwhichtranscendsalllimitationsandimperfectionsofmatter:inshort,theTranscendentalReality.TheSpiritisotherthanmatter,andthatinitspresence,thevesturesofmatter,borrowingtheirdynamismfromHim,playtheirpartsrhythmicallyatalltimes.ThishasbeentheassertionfoundchoruslyrepeatedinalltheUpanishadsandintheentireVedanticliterature.SankarainAatmaBodhapointsoutthattheSelfisotherthanthethreebodiesandthatHefunctionsinthemicrocosmasakinginthenation.ItwasalsosaidthereinthatmatterborrowsitsenergyfromtheSpiritandcontinuesitsactivityastheworldfromtheSun.KathopanishadandtheGeetaguideusfromtheouterlevelsofourpersonality,stagebystage,intotheinnermostsanctum,andthere,theteachersdeclare,isHetheInfinite,transcendingall,reigninginHisownglory.Inshort,thatwhichremainsotherthanthecauseandeffectMaayaaandmatterisHe,theParamaAatman.InVishnuPuranathisSupremeisglorifiedasMahaVishnu(Paramaatmaa)VishnuPurana6.4.10...(12)MuktaanaamparamaagatihHewhoisthefinalGoal("paramagathi"),thatisreachedbyalltheliberatedsouls("mukta").Thelimitationsandbondageslivedthroughbymanareinfactthedestinyofthemattervestures.Throughdelusionofnonunderstanding,weidentifywiththemandcometosuffertheconsequentsenseofimperfections.ToliberateourselvesfromthethraldomofmatteristorealizetheSelf.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,andtherefore,changeless,canneverhaveanymodifications(Parinaama).For,modificationisbutthedeathofapreviousconditionandthebirthofanewcondition.TheEternalandtheImmutable(Avyayah)istheSupremeSatchitaananda,andeveryotherthingandbeingcomeunderthehammerorchange.ThemediuminwhichallthesechangesaresustainedisBrahman,theImmutable.TheUpanishadsglorifyHimasAjaroAmaroAvyayahwithoutoldage,deathorchange.(14)PurushahOnewhodwellsintheFortcity(PuriseteitiPurushah).HereinmetaphoricallytheRishisconceiveourbodyasafortresswithninegatewaysNavaDvaarcPureDehee(GeetaCh.5,St.13)anddeclaretheOnewhoruleswithinit,likeaking,istheSelf.ThistermcanalsobedissolvedintwomoredifferentwaysgivingmoreandmoresuggestionstothenatureoftheSelf.Thus,PurushacanmeanThatwhichwasbeforeallcreaturesPuraaAaseetitiPurushahoritcanbe



OnewhocompletesandfulfilstheExistenceeverywhere,meaning,withoutwhomExistenceisimpossible(PoorayatiitiPurushah).ThisAatmanremainsinthebodiesoflivingcreaturesastheirindividuality(Jeeva)andinalltheactivities,physical,mentalandintellectual,AatmanisnotinfactinvolvedbutHeisthereinonlyanobserverofallthatishappening.Thiswillbecomeclearinthefollowingdiscussion.(15)SaaksheeWitness.Ineverydaylifeheisawitnesswhowithoutanymentalreservationorpersonalinterestobservesandwatcheswhatishappeninginagivenfieldofexperience.SaakshaadDrashtariSaaksheesyaadAmarakosa.TheKnowerineverybosomisthesameSupremeSelf,saysLordKrishna(GeetaCh.13,St.3).ThoughthusConsciousnessillumineseverything,ItisonlyaWitness,asItknowsnochange.JustasthesunillumineseverythingintheworldandyettheSunisnotaffectedbytheconditionofthethingsitisillumining,sotooVishnu,theSupreme,illuminesall,withoutItselfundergoinganychange.AccordingtoPaaniniSutrasthewordSaaksheeisderivedfromSa+akshi,meaningdirectperceiver.(16)KshetrajnahOnewhoknowsthebodyandalltheexperiencesfromwithinthebody,istheKnowerofthefield,Kshetrajnah.AsBrahmapuranawouldputit:BodiesarefieldsandtheAtmanilluminesthemallwithoutaneffort,andtherefore,iscalledKnowerofthefield,Kshetrajnah.(17)Aksharahlndestructible:thingswhicharefinitearenecessarilyconditionedbytimeandspacetheInfiniteisunconditioned,andsoItisAksharah.SinceItisIndestructible,Itcannotcomeunderthemethodsofuniversaldestructionarisingfromnatureorthroughthewilfulactionsofman.Itcannotbecleavedbyinstrumentsofdestruction,norcanfireburnIt,norwaterdrenchIt,norairdryIt(GeetaCh.2,St.23).ItisalsoindicatedthattheSupremeBrahmanistheAksharaAksharamBrahmaParamam(GeetaCh.8,St.3).Pleasenotethatinthestanzathereistheextrawordonly(Eva)used,indicatingthatKshetrajnahistheAksharahthereisnodifferencebetweenthemboth:theKnowerofthefieldandthefield.

Stanza3yogohyogavidaamnetaapradhaanapurushesvarahnaarasimhavapuhsreemaankesavahpurushottamah.

(18)YogahTheonewhoistobeknownorrealizedthroughyoga.Bywithdrawingthesenseorgansfromtheirobjectsofpreoccupation,whenthemindoftheseekerbecomesquietened,heisliftedtoahigherplaneofconsciousness,whereinheattainsyoga,meaningwhereinherealizestheReality.Atsuchmomentsofequanimityandmentalquietyogaisgained:Samatvamyogauchyate(GeetaCh.2,St.48).SinceHeisexperiencedthroughYogaHeisknownasYogah.(19)YogavidaamnetaaOnewhoguides("neta")alltheactivitiesofallmenwhoknowsyoga(Yogaviti).Toallmenofrealization,HewhoistheIdeal,istheSupremeLord.Justasouractivitiesaretodayorderedbyourselfishnessandindividuality,theIdealthatcommandsandordersallactivitiesinthebosomofaManofRealizationishisGodConsciousness.ThisrealmofexperienceisMahaaVishnu.IntheGeetaalsowefindthesameideaexpressed,inthelanguageofemotion,whentheLordsays:ThosewhocontemplateuponMewithtotaldedication,theirdailywelfareandspiritualprogressIshallbear.(20)PradhaanapurushaeesvarahLordofbothPradhaanaandParusha.ThetermPradhaanameansmaayaathetotalcausefortheentireuniverseofforms.ThetermPurushaindicatestheindividualityineachoneofustheJeeva.LordEesvarameanstheMaster(EeshteitiEesvarah).TheLordofMaayaaandJeevameanstheonewhomakesboththesepossibletoexistandfunction.TheOneInfiniteRealitywhichItselfmanifestsasMaayaa,JeevaandEesvaraistheEssenceinVishnu.



(21)NaarasimhavapuhOnewhoseform("vapuh")ishalfhuman("nara")andhalflion("simha").ThisisthefamousfourthincarnationofLordVishnuwhichHetookinordertodestroytheatheistictyrantHiranyakasipuandblesshisdevotee,Prahlaada.(22)SreemaanOnewhoisalwayswith("maan")Sree.MotherSreeisMotherLakshmi.InthePuranicterminologyLakshmistandsforallpowers,allfaculties.ThetotalmanifestedpowerpotentialintheOmnipotentisLakshmi.ThesepowersareeverinHimandtherefore,HeistheSreemaan.(23)KeshavahHewhohasbeautifulandgraceful(Va)locksofhair(Kesa)isfamiliarasinLordKrishnasform.Or,itcanalsomean,onewhodestroyed("vah")thedemonKesinwhowassenttodestroythechildKrishnabyhisuncleKamsaThisinterpretationisendorsedbytheVishnuPurana,5.16.23.(24)PurushottamahTheconstitutionoftheindividuality,Jeeva,whenanalysed,wefindthatitismadeupofboththeperishablematterandtheImperishableSpirit.TheSpiritexpressingthroughmatteristheindividuality,Jeeva.Reflectedmoonisthemoonoftheheavensdancingonthesurfaceofwater.Justasthemoonissomethingdifferentfromitsreflectionsandthewatersurfaces,sotootheSelfis,initstranscendentalnature,somethingdifferentfrombothmatter,theperishable,andSpirit,theImperishable,everplayinginmatter.ThisTranscendentalTruthisindicatedbythetermtheSupremePurusha(Purushauttama).

Stanza4sarvassharvassivahsthaanurbhootaadirnidhiravyayahsambhavobhaavanobhartaaprabhavahprabhureesvarah.

(25)SarvahHewhoistheall.HebeingtheOnecausefromwhichhavesprungforthallthingsandbeings.Hehimselfistheall.InMahabharataUdyogaParva(7012)weread:AsHeistheoriginandendofall,whetherexistentorotherwise,andasHe,atalltimes,cognisesall,HeiscalledSarva.Allwavesrisefromthesameoceanand,therefore,theoceanistheveryessenceinallwaves.(26)SharvahTheAuspiciousOne:meaning,theOnewhogivesauspiciousnesstothosewhohearofHim,tothosewhohaveavisionofHim,andtothosewhomeditateuponHim.(27)SivahTheOnewhoisEternallyPure.InHimcanneverbeanycontaminationoftheimperfectionofRajasandTamas.NonapprehensionofRealityisTamasandmisapprehensionsofRealityconstitutetheRajas.IntheRealityItselftherecanbeneitherofthemHeisBrahmanHeisSiva,sotheUpanishaddeclaresoftheAbsoluteOneness,whichisVishnu.(28)Sthaanuh:GenerallythistermSthaanuhisusedforthepermanentpillarsthatmarkthefrontiersofacountry.Theyarepermanent,immovable,fixed.TheTruth,thatremainsthusfirmandmotionless,withoutmovement,permanentlyestablishedinItsownRealmofPurity,iscalledbythetermSthaanuhthePillar.Eternal,AllPervading,thePillar,Motionless(is)thisAncientOne,sosaysGeetaCh.2,24.(29)BhootaadihTheverycause("aadi")forthefivegreatelements:Space,Air,Fire,WaterandEarth.(30)AvyayahNidhihTheImperishabletreasure.ThetermNidhimeansthatinwhichpreciousthingsarestoredawayorpreservedsecretly:(NidheeyateAsminitiNidhih).Therefore,HewhoisthesubstratumcontainerfortheentireuniverseistheNidhi.Duringthedissolution(sleep)theOneintoWhomallthingsgotoliemergedthereintemporarily,tillthenextprojectionorcreation(waking),asthisImmutableTreasureChesttheVishnu.Hereunchangeable(Avyaya)isqualifyingNidhi.(31)SambhavahOnewhotakesupbyhisownfreewillvariousincarnationsforthegloryoftheworldisSambhavah.Infact,Healoneisthesourceofallthatiscreated.InHarivamsawereadtheassertion:IamtheNarayana,theSourcefromwhichallcreaturesandthingsspringforth.ToupholdDharmaIshallmanifestagainandagain,declarestheLordinHisGeeta:



(32)BhaavanahTodoBhaavanaistogive:OnewhogiveseverythingtoHisdevoteesisBhaavanah.TheLordisOnewhogivesbothjoyandsorrowtoeachoneaccordingtohisdeserts.InthecaseofhumanityitisHeagainwhodestroystheevilandblessesthegood.(33)BhartaaTheOnewhoGovernstheentirelivingworld.Governingincludesprotectingtheworldfromallharmsandservingitpositivelywithprogressandjoy.OnewhodoesthesetoallcreaturesatalltimesisVishnuthegreatBhartaa.(34)PrabhavahTheOnewhoistheverywombofalltheFiveGreatElements.ItisThatfromwhicheventheveryconceptsoftimeandspacehavesprungfrom.(35)PrabhuhTheAlmightyLord.HewhoistheAllPowerful.Hewhohasthesupremefreedomtodo(Kartum),nottodo(Akartum),ortodoquitedifferentlyfromwhatHehadalreadydone(AnyathaaKartum)isconsideredasthePrabhuh.(36)EesvarahOnewhohastheabilitytodoanythingwithoutthehelpofotherbeingsorthingsiscalledEesvara.

Stanza5svayambhoohsambhuraadityahpushkaraakshomahaasvanah

anaadinidhanodhaataavidhaataadhaaturuttamah.

(37)SvayambhoohTheonewhomanifestsHimselffromHimselfisconsideredasselfmade.Everythingbornorproducedmusthaveacause.TheSupremeisthecausefromwhichalleffectsarise,andItselfhasnocause.ThisuncausedCauseofall,thisUltimateCause,withreferencetowhicheverythingelseisconsideredaseffectsisinitselftheAbsoluteCause.ThisideaisindicatedbythetermSelfmade(Svayambhooh).(38)ShambhuhHewhobringsAuspiciousnessbothinnergoodnessandouterprosperitytoHisdevotees.SambhuhisoneofthefamousnamesofLordSiva.ByusingthistermininvokingVishnu,byitssuggestion,itdeclaresthatVishnuandSivaarenottwoDivineEntities,buttheyarebothmanifestationsoftheOneEssentialReality.(39)AadityahTheTruth(Purusha)thatglowswithagoldensplendourinthesolarsystemiscalledAadityah.TherearetwelveAadityasandofthemOneiscalledVishnu.KrishnaHimselfdeclares,IamVishnuamongtheAadityasAadityaanaamAhamVishnuh(GeetaCh.10,St.21).ThewordAadityacanmeanSonofAditisignifyingtheonewhowasbornasthesonofAditiinHisVaamanaincarnation.ThetermAadityahcanalsomeaninSanskritOnewhoislikethesun.TheSunistheonewhoilluminesall,andeverylivingcreaturedrawsitsnurtureandnourishmentdirectlyorindirectlyalwaysfromthesunalone.InthesamewayBrahmanistheoneSunintheuniverseoflivingcreaturesilluminingallexperiencesofallcreatures.(40)PushkaraakshahOnewhohaseyes("akshah")likethelotus("pushkara").JoyandPeaceinthebosomofanindividualareexpressedintheworldoutsideatnootherpointsovividlyasintheeyes.TheOne,whoseinnerpeaceandjoy,beamingoutthroughHiseyes,bringintothedevotedheartsalltheaestheticbeautyandromanticthrillsofseeingalotusdancinginthebreeze,Inshort,thetermindicatestheLordwhowithHisbeautifullooks,magicallyliftsallthesorrowsinthedevoteesheartandfillsitwithPeace,JoyandPerfection.(41)MahaasvanahOnewhopossessesthundering("mahaa")voiceofcompulsion:"Svana"meanssound.Onewhosecallisthunderedinallhearts,familiarlyknownasthecompellingwhisperoftheHigher.Or,Svanamcanalsomeanbreathandso,thetermcanmean,HewhosegreatbreathistheveryVedas.Thus,OMaitreyee,thishasbeenbreathedforthfromthisgreatBeingwhatwehaveasRigveda.YajurvedaBrihadaaranyakaUpanishad(4.4.10).IntheSpiritualliteratureofIndiaweoftenreadVedasdescribedasHisbreathHebreathedouttheVedas(Nihsvasitam).(42)AnaadinidhanahOnewhohasneither("an")birth(Aadi)nordeath(Nidhanum).ThusOnewhoischangelessisAnaadiNidhanamfor,anychangeshouldincludethedeathofanoldconditionandthebirthofnewercondition.TotheImmortalandtheImmutable,changeisimpossible.



(43)DhaataaOnewhoistheSubstratumfortheworldofnamesandforms.Andwhosupportsallfieldsofexperiencesinall.Hewhoisthescreenforthecinemaofempiricalexperiences(Visvam).(44)VidhaataaTheOnewhoistheDispenserofallfruitsofactions.IntheKarmakaandaportionoftheVedas,EesvaraisdescribedastheDispenseroffruit(KarmaphaladaataaEesvarah).HeistheLordwhoisbehindthisuniverseofscientifictruthsandrhythm.HeistheOnewhohasnotonlyorderedthelawsofthenature,butheistheoneafraidofwhom,thephenomenadarenotdisobeyhislawsanywhereatanytime.Thelightofthesun,theheartisthefire,thesweetnessinthesugar,thepainsinthesinandthejoysingoodness,arealltheirnatureandnonedareeverdisobeytheselaws.TheonewhoisthustheunquestionablelawbehindtheentireuniverseoflawsisVidhaata.(45)Dhaaturuttamahthefundamentals("dhaatu")thatformthereinforcementonanyexistentthingarecalledDhaatu.Inscienceoflife,asexploredbytheRishis,allcorporalformshaverisenformandexistascomposedofsomedefiniteelementalfactorcalledtheDhaatus.OftheendlessvarietiesofDhaatusavailableinexistence,thesubtlestDhaatu,withoutwhichnoexistence,iseverpossible,isthechitDhaatu,andthisistheDhaaturuttamah.Thoughveryrarely,wedofindsomecommentatorssplittingthiswordintotwoasDhaatuanduttama.ButinthemajorityofthecaseswefindittakentoformonetermandexplainedasthesubtlestoftheDhaatus.

Stanza6aprameyohrisheekesahpadmanaabhoamaraprabhuh

visvakarmaamanustvashtaasthavishthahsthavirodhruvah.

(46)AprameyahHe,whocannotbedefinedandexplainedintermsofanylogicaltermofreferencewithotherthingsshouldnecessarilybeinexpressible.Athingthatcanbedirectlyperceived(Pratyaksha)canbedesired,certainotherthings,whichwemaynotdirectlyperceive,butcanbeinfer(anumaama)themfromdataavailable.Andthereareyetthingswhichcanbebroughthometothelistenerbydescribingthemintermsofsimilarotherobjects(Upamaa).SincetheinfinitehasnoProperties.Itcannotbeperceived,norcanItbeunderstoodthroughinference.Norevenexplainedintermsofsimilarordissimilarthings.HencethesupremeReality,Vishnu,iscalledasAprameyah.WecanexperiencehimonlybyendingallsenseofseparativenessandbecomingonewithHim.(47)HrisheekesahInthePuranicliteraturethemeaningofthetermisclosecroppedorOnewhohascoileduphislocksofhair(Hrissheeka+Eesa).ThetermHrisheekaisanabsoluteonenow,anditmeansthesenseorgans.TheAatman,theselfasConsciousnessistheonewhogiveslighttoallsenseorgansand,therefore,itisthelordofallsenseorgans.ThislordisVishnu.TheobsoletewordHrisheekaalsomeanstheraysorthatwhichgivesthejoy.ThusthetermHrisheekascanmeantheLordoftherays:thesunandmoon.Thiswayinterpreted,commentatorspointoutthatthetermHrisheekesahmeansHewhohasHimselfbecomestheSunandtheMoon.InHismanifestationastheSunandtheMoon,theLordHimselfwhipstheworldtowakefulactivitiesandsendstheworldtosleepandrest.ThusHrisheekesainitsdeepersignificance,is,toallcontemplativehearts,theLord,whobecomesHimselftheworld,exhaustsHimselfinHisactivities,andultimatelypacksHistoysandgoestorestatthetimeofdissolution.(48)PadmanaabhahOnefromwhosenavel("nabhi")springstheLotus("padma"),whichistheseatofthefourfacedCreator,Brahmaaji.LotusinHinduismrepresentsTruthoranyofItsmanifestedpowers.Thecreativefacultiesinmanflowfromthenavelarea(center:naabhi),andmanifestsasthefourfacedinnerequipment(Antahkarana)constitutedofthemind,intellect,Chitandego.IntheYogasastras,wefindalotofdetailsregardingthisconcept.AccordingtothemeveryideaspringsfromHim(Paraa),andthenatthenavelarea,eachofthemcomestobeperceived(Pasyantee).Thereaftertheyplayinthebosomasthoughts(Madhayamaa),andatlasttheyareexpressed(Vaikharee)intheouterfieldsofactivity.



InthisdiscussionupontheevolutionarystagesthroughwhicheveryideabecomesanactionwegatheraclearerinsightintothemeaningofthesymbolismoftheCreatorseatedonthelotus,whichspringsforthfromthenaveloftheLord,theSupremeVishnu.(49)AmaraprabhuhTheLord("prabhu")oftheImmortals("amara"),theDevas.TheDenizensoftheHeavens,includingalltheofficebearerstherein(Dikpaalakasetc.)alongwithIndra,arecalledDevas,andtheyenjoyintheirheavenlystatearelativeimmortality.ThedevasliveandcontinuefunctioningtillthegreatdissolutiontheSleepoftheCreator.Comparedwiththeshortspanoftheexistenceofmanonthisglobe,theaeonsthroughwhichtheDevaslivecanbeconsideredasendlessorimmortal.OnewhoservesthemwithHismight,givingprotectionandsecuritytoallcreatures,iscalled,therefore,Amaraprabhuh.(50)VisvakarmaaTheverycreatoroftheworldofobjects,ofallequipmentsofexperiences,andofallexperiencesinallbosomiscalledtheVisvaKarmaa.HereintheInfiniteLordisbutaWitnessofallthatishappeningandthoughtheexperiencedworldissustainedinHim,Heisnotinvolvedintheimperfectionsormortality,thatarehappeningallaroundatalltimesintheVisvam.TheyareinMe,IamnotinthemGeeta.(51)ManuhThetermmeansOnewhohastheabilitytoreflectupontheHigher(MananaseelahManuh).Manualsomeansmantraandso,asappliedtotheLord,itcanmeanastheOnewhohasmanifestedHimselfintheformoftheVedicmantras.(52)TvashtaaOnewhomakesgrossthingsofhugedimensionsintominutestparticles.Atthetimeoftheworldsdissolution,theentiregrossworldfoldsbackintoitssubtlerelementsuntilatlastpureobjectlessspacealonecomestoremain.(53)Sthavishthahltisthesuperlativedegreeofgross(sthoola)andthustheSupremelygrossisthesubtlestReality.Thecontradictionthatitcontainsisitselfitsvigourandbeauty.TheInfiniteasthesubtlestisAllPervadinginItsownnature.ItisthisMahaVishnuwhohasHimselfbecometheentireuniverseofgrossthingsandbeings.Justasallwavesaretheocean,thetotalworldofgrossthingsisitselftheformofVishnu.InHiscosmicform,NarayanahadmanifestedtoArjunainheGeeta.TherethewordsofArjunaschantwillclearlybringhometousthattheentiregrossworldiseverHisownDivineform.(54)SthaviroDhruvahTheAncient(Sthavirah)andtheMotionlessorfirm(Dhruvah).HeiscalledtheAncientbecausetheveryfirstunitoftimeitselfhadrisenfromHim.HewastheprogenitoroftheveryconceptofTimeinus.Therefore,TimecannotconditionHim.ThusHebecomesthemostAncient.HeistheFirmTruthnothingthathappensinthephenomenalworldcanaffectHimatanytime.

Stanza7agraahyahsaasvatahkrishnolohitaakshahpratardanah

prabhootahtrikakubdhaamapavitrammangalamparam.

(55)AgraahyahThatwhichcannot("a")beperceived("graahyah")throughtheplayofthesenseorgansinshort,thatwhichisnotanobjectofperception,butwhichistheverysubjectwhoisthePerceiverinallthatisperceived.Thesubjectcanneverbecometheobject,andhenceTruthissomethingthatthesenseorganscannotapprehend,astheydoanyothersenseobjects.Heistheonesubjecteverperceivingallobjects,throughallsenseorgansofalllivingcreatures,everywhere,atalltimes.TheLordisthesubject,notonlyinthesenseorgans,butHeisthefeelerinthemindandthethinkerintheintellect.AndthusthesenseorganscannotperceiveIt,northemindfeelIt,northeintellectapprehendItsaystheUpanishad,ThatfromwhichwordsretireunapproachedalongwiththemindistheSupreme.HenceHeisAgraahyaImperceptibleandIncomprehensible.Kenopanishadisveryclearandemphatic:Thatwhichtheeyescannotperceive,butbecauseofwhicheyesareperceiving,understandThattobeBrahman(MahaVishnu)andnotthatwhichyouhereworship.



(56)SaasvatahThatwhichremainsatalltimesthesameisthePermanent,Thatwhichispermanent,shouldremainChangelessinallthethreeperiodsoftime.Inshort,Heisunconditionedbytime.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.Commentatorshaveinterpretedthissignificanceinamoreattractivecontext.TheyconcludethatKrishnameansOnewhosweepsawaythesinsintheheartofthosewhomeditateuponHim.TruthhasgotamagnetismtoattracttoItselfalltheegoandegocentricpassionsoftheindividual.Inthissenseviewed,weneednotconsiderKrishnaasadeityofthefarmyardintheagriculturalestates.TheLordploughsthehardstupiditiesinusandpreparestheheartfield,weedingoutallthepoisonousgrowthsofsin,andcultivatesthereinpureBlisswhichisofthenatureofReality.(58)LohitaakshahRedeyed.VeryoftenwefinddescriptionsinthePuranas,wheretheLordisexplainedashavingeyesliketheredlotus(Hibiscus).GenerallytheruddyeyesrepresentangerandtheincarnationsaretakenforthepurposeofdestroyingtheevilandsoHisangeristowardstheevilmindedmaterialistswholiveignoringthehighervaluesoflife.(59)PratardanahTherootTardameansdestructionandwiththeprefixProtheroot(Pratarda)meanssupremedestruction.Onewhodoesthistotaldestruction(Pratardanah)istheLordintheformofRudraatthetimeofthegreatdissolution(Pralaya).(60)PrabhootahThetermmeansbornfulloreverfull.HeiseverfullandperfectinHisEssentialNature,astheTranscendentalReality,orevenwhenHemanifestsintheformofHisvariousincarnations.EspeciallyinHischiefandgloriousincarnationasLordKrishna,HeprovedHimselftobeeverfullwithHisOmnipotencyandOmnisciency.(61)TrikakubdhaamaOnewhoistheveryfoundationorsupport(Dhaama)ofthethree("tri")quarters(Kakubh).Wefindthisisgenerallycommenteduponanddescribedasallquarters,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)candestroyinnotimealltheacquiredtapasofthesaadhaka.Deepdevotion,ardentmeditationandfirmfaithintheLordVishnusavethesaadhakafromallsuchmentalstormsand,therefore,theLordacquiresthesignificantnamePavitram(63)ParamMangalamMangalamisthatwhichnotonlyremovesthedarkpainsofevil,butbringsthebrightjoysofmerit.ParamMangalamisSupremeMangalam,andItcanbenoneotherthanHe,bywhosemereremembranceallinauspiciousnessgetsliftedupandallAuspiciousnesscomestofloodourheartsTheUpanishaddeclares.MayThatBrahmanwhoremovesallinauspiciousnessinmanandgivesmanallauspiciousness,byamereremembranceofHimgiveusallauspiciousness.

Stanza8



eesaanahpraanadahpraanojyeshthahsreshthahprajaapatihhiranyagarbhobhoogarbhomaodharomadhusoodanah.

(64)EesaanahTheControllerofallthefiveGreatElements.Whenthistermisused,EesvarabecomestheAdministratorofHisownLawinthephenomenalworldofplurality.TheexecutivefunctionofHisInfiniteWill,whenmanifestedthroughHim,theLord.Eesvara,issaidtofunctionasEesaanah.Or,thetermcanalsomeanOnewhoistheSupremeEesvaratheParamesvara.(65)PraanadahOnewhogives(Dadaati)thePraanastoall.ThetermPraanasusedinphilosophyindicatedallmanifestationsofLifeinalivingbody.TheSourceofLifefromwhichalldynamicactivitiesinthelivingorganismsoftheworldflowout,meaning,ThatfromwhichallactivitiesemergeoutisPraanadah.TaittireeyaUpanishad(27)exclaims:Whocouldthenlive.whocouldbreathifHebenoteverywhere.(66)PraanahThatwhichsustainsisPraanaandthatwhichhasgotPraanafunctioninginitiscalledaPraanee.SincetheLordistermedasthisverysamePraana,itmeansbyitssuggestionthatHeisOnewhoeverlives.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,towhomallbeingsinthelivingkingdomareHisownchildren,Inthissense,thetermconnotesOne,who,astheCreator,createsallcreatures.(70)HiranyagarbhahOnewhodwellsinthewomb(garbha)oftheworld(Hiranya).TheUpanishaddeclares:AlltheseareindweltbytheLord.TheGoldenUniverseisanidiominSanskritwheregoldmeansobjectsoffulfilmentandjoy.OnewhodwellsinthemallisHiranyagarbhah.ThetermcanalsomeanasHewho,havingbecomefirsttheCreator,hascometoheconsideredasthewombofallobjects.(71)BhoogarbhahOnewhoistheverywomboftheworld(Bhooh)TheOnefromwhomtheworldhasemergedout.IntheCosmicFormoftheLord,thisworldoccupiesaninsignificantthoughsacredportion,justasthefoetusinthewomb,constantlyandlovinglynurturedandnourishedbytheveryEssenceinthemother.Or,Bhooh=theearth:thedivineconsortofHari:Garbha=Protector.(72)MaadhavahTheLordofMaayaa,SpouseofMahaalakshmee.Or,thetermcansignifytheOnewhoisultimatelyexperiencedthroughadiligentpracticeofMadhutechnique:theveryfamousMadhuVidyaaoftheChandogyaUpanishad.ThetermMaadhavahcanalsomeanOnewhoistheSilent(Mauni)whoisevertheNoninterferingObserver,theSilentWitnessofthephysical,mentalandintellectualactivitiesintherealmofchange.Toputitinoneword,HeistheOnewhomtheseekerexperienceswhenhehasstilledhismindwhichhasbeenpurifiedbyYogapractices.(73)MadhusoodanahOnewhodestroyedthegreatdemonMadhu.ThestoryofVishnudestroyingthesetwodemons,MadhuandKaitabha,isastoryofsecretsuggestionsinMahabharata.MadhualsomeansinVeda(Madhu=honey)asthefruitsofactions(Karmaphala).ActionsleaveimpressionsandthesesensuousVaasanaasaredestroyedbymeditationsontheRealityandsotheSupremegatherstoItselfthenameMadhusoodanah:theDestroyerofVaasanaas.

Stanza9eesvarovikrameedhanveemedhaaveevikramahkramahanuttamoduraadharshahkritajnahkritiraatmavaan.



(74)EesvarahOnewhoisOmnipotent,andsohasallpowersinHimtothefull.ThemanifestedpowersofLifeexpressthemselvesineveryintelligentmanasthepowerofactioninthebody(KriyaaSakti),thepowerofdesireinthemind(IcchaaSakti)andthepowerofknowledgeintheintellect(JnaanaSakti).AllthesethreepowersaremanifestationsofHim,andsinceHeistheOneeverywhere,HeisthetotalmightypowertheGreatVishnu.(75)VikrameeOnefullofprowess(Vikrama),courage,daring.Or,itcanbeOnewhohasSpecialfootsteps.ThistermcommemorateshowtheLord,asVamana,measuredwithHistinythreestepsallthethreeworlds.(76)DhanveeLordVishnusDivineBowiscalledSaarngaanditisdescribedasthemightiestamongtheweapons.OnewhoishavingthisMightyBowatalltimesisDhanvee.ItcanalsoremindusofHisincarnationasSreeRamachandraji,when,inordertoprotecttheworldfromthemightyRaakshasasofLanka,HehadtodedicateasubstantialpartofHislifealmostconstantlywieldinghisbow:henceSriRamacametobeknownasDhanushpaaniinHisattitudeofprotectionHeisknownasKodandaraama.Thus,thetermDhanvee,theWielderofthebow,isquiteappropriateforVishnu.IamSriRamaamongtheWieldersofthebowGeetaCh.l0,St.31.(77)MedhaaveeSupremelyintelligentOnewhoiscapableofunderstandingeverything.OnewhohasthecapacitytocomprehendintellectuallyallthatishappeningaroundiscalledMedhaavee.SinceConsciousnessistheOneLightinalllivingcreatures,whichilluminesallintellects,andsinceVishnuisthisInfiniteConsciousness,HeistheOneKnower,knowingallthings,atalltimes,atonce.HenceSarasvati,theGoddessofLearningandKnowledgeisdescribedastheverytongueofVishnu.(78)VikramahWhiledescribingthetermVikramee(75)wehadalreadyexplainedthemeaningcontentsofVikrama,andthusVikramaisanappellationthathadcometoVishnuasaresultofHisSupernaturalActofmeasuringtheuniversewiththreesteps.Also,Vimeansthekingofbirds,thewhiteneckedeagleKramameansstepsand,therefore,movementortravel.InthissenseVikramacanmean:Onewhoridesonthewhiteeagle(mind)isVishnuwhoisdescribedashavingGarudaforHisvehicle(Vaahanam).(79)KramahHewhoisAllPervadingisKramah.BecauseofHisAllPervasiveness,theInfiniteiscalledasVishnu.ThatwhichgoesbeyondthefrontiersoftheknownistheSupreme,and,therefore,inthedescriptionofHim,whohasmanifestedastheCosmos,wehaveinPurushasooktaanindicationthatHenotonlypervadesallthatisknownbutextendsevenbeyondbytendigits(AtyatishthatDasaangulam).(80)AnuttamahOnewhoisincomparablyGreatingloryAnuttamah.IntheSanskritconstructionoftheword,itmeanssomethingmorethanwhatwehavesaiditmeans:Heisone,beyondwhomthereexistsnonewhoisgreaterthanHe(unexcelled).TheUpanishaditselfdescribesHim:InGeeta(XI43)weread:ForThyequalexistsnot,whenceanothersuperiortoThee?InSriNarayanaUpanishad(12)weagainread,Thereisnothingaboveorbelow,equaltoHim.(81)DuraadharshahOnewhocannotbeattacked,stormedorbeleagueredsuccessfully.Inshort,HeisAllPowerful.InthePuranas,wefindDaityasandAsurasandothers,mightyandpowerfulones,becomethemselveshelplessvictimsofHisPowerandcomeunderHissway.ToonewhohasrealizedtheInfinite,thelowernatureofthemind(Daityas)andtheenchantmentsofthesenses(Raakshasas),areallhelplesstooverwhelmHim.RasopyasyaParamDrishtvaaNivartateGeetaCh.2,St.59.(82)KritajnahHewhoknowsallthatisdonebyall:theOneKnowerwhoknowsallphysicalactivities,allemotionalfeelings,andallintellectualthoughtsandmotives.Heilluminesthemall,inall,atalltimes.HenceHeiscalledKritajna.VishnuistheOnewhoknowsclearlytheexactdepthofsincerity,thetrueardencyofdevotion,therealamountofpurityinthebosomofallhisdevotees,and,accordingly,bringsjoyandblisstotheirhearts.(83)KritihTheOne,whoistheverydynamismbehindallactivities.HeistheInevitabilitybehindtheresultofactions.HeiscalledKritihbecauseitisHewhovisitstoblessthegoodandtopunishtheevilinshortHeistheOnewhorewardsallouractions.(84)AatmavaanOnewhoistheSelfinallbeings.IntheChandogyaUpanishad(7.24.1)whenthediscipleasks,WheredoestheLord,theInfinite,standestablished?theSrutianswers,InItsowngloryestablishedeveristheSelf(SveMahimniPratishthitah).

Stanza10suresahsaranamsarmavisvaretaahprajaabhavahahahsamvatsarovyaalahpratyayahsarvadarsanah.



(85)SuresahThedenizensoftheHeavensarecalledinthePuranasasSuras.EesameanstheLordSuresa,therefore,indicatestheGodofgods,theLordoftheSuras.ThegodsarecalledasSurasbecausetheyarecapableofblessingtheirdevoteeswithafulfilmentoftheirdesires.Therefore,SuresahmeansOnewhoisthebestamongthosewhofulfilallthedemandsoftheirdevotees(Suras).Inshort,HeistheOnewhogivestheSupremeStateofBeatitudeandtheconsequenttotalliberationfromalldesiresoftheego.(86)SaranamTheRefugeforallwhoaresufferingfromthethraldomofimperfectioninlife.AccordingtotheSanskritLexicon(Amarakosa),thetermSaranammeansProtectorandalsohome.SincetheLordistheUltimateGoal,Saranam,HeisalsotheDestination,theHarbour.TheOneWhorealizesHimcomestoliveinHim.Heisthehometowhichtheprodigalson(jeeva)ultimatelyreturns.NotonlyforthemenofRealizationisHetheHome,butforallcreatures,movablesandimmovables,HeistheHome,towhichtheyalldisappeartorestandtoreviveduringPralaya(Sleep).(87)SarmaOnewhoisHimselftheInfiniteBliss.TranscendingthemindlietheshoresofBliss,beyondthewatersofagitations.TheInfiniteisdescribedinourUpanishadsastheSacchidaananda,everofthesamenatureSaantamSivamSundaram.(88)VisvaretaahRetasmeansseedthetermconnotesthatHeistheseedfromwhichthetreeoflifehassprungforth.Hewhoistheverycausefortheentireplayofexperienceintheworldofpluralisticobjects(SarvaPrapanchaKaaranabhootah)iscalledVisvaretaah.(89)PrajaabhavahHefromwhomalllivingcreatures(Prajaa)springforth(Bhava)isknownasPrajaabhavah.(90)AhahAhanhasgottwomeanings:the24hourdayorthe12hourdaytime.HeisofthenatureofdaytimemeansHeistheOne,evereffulgentandbrightasbrightasthedaylightthatilluminesallobjectsaround.Incaseweaccepttheothermeaning,the24hourday,then,adaybeingaunitoftime,thetermAhancanalsomean,OnewhoisofthenatureofTimeitself.AlsoHeisonewhodoesnot(a)everdestroy(han)thedevoteeswhohavesurrenderedthemselvestoHim.(91)SamvatsarahOnewhoisofthenatureofyearmeaningOnewhoistheLordofTimeHe,fromwhomtheveryconceptofTimerises.(92)VyaalahOnewhoisunapproachable.VyaalaalsomeansSerpenttothosewhohavenodevotionorunderstanding,GodorTruthisashorribleandterribleasaserpent.Moreover,itissodifficulttograspinourunderstandingthatItislikeaserpent:evereluding,alwaysslippery.(93)PratyayahOnewhoseverynatureisKnowledge.ThattheSupremeisKnowledgeAbsoluteisverywellknown.ItisinthelightofConsciousnessthatallknowledgesarepossible.KnowledgeofathingistheAwarenessofitsnature.AwarenessisKnowledge.SincetheSupremeistheOneAwarenesseverywhere,allKnowledgesspringfromtheSelf.Hence,HeiscalledthePureKnowledge.ConsciousnessisBrahmanisoneoftheMahaavaakyas.(94)SarvadarsanahThisterm,AllseeingisveryappropriateinasmuchastheSupremeConsciousnesshasbeendefinedandindicatedintheKenopanishadas,Thatwhichtheeyescannotsee,butbecauseofwhichtheeyessee.ItistheSeerintheeyes,theHearerintheears,theSpeaker,theFeelerandtheThinker.AndsincethisPrincipleofConsciousnessisOneeverywhere,asexpressedthroughtheequipments,ItisindeedtheOneSeerinallseeing,byeveryone,everywhere.TheUpanishadsays:andtheGeetaindicatesHimasOnewhohaseyesandheadseverywhere.

Stanza11ajahsarvesvarahsiddhahsiddhihsarvaadirachyutahvrishaakapirameyaatmaasarvayogavinissritah.

(95)AjahUnborn.Birthimpliesamodificationbirthcannotbewithoutthedeathofitspreviouscondition.SincetheEternalandtheInfinite,iseverChangelesstherecanbeinItneitherbirthnordeath.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,andinthecontextherethiswouldmean,HewhogivestheInfinitefruitofKaivalya,Moksha.Allotherkarmascanacquireforusonlyrelativejoysoftheheavens,butinrealizingtheSelftheseekergainsanInfiniteStatefromwhichthereisnoreturn,sodescribesGeeta.(99)SarvaadihOnewhoistheverybeginning(Aadi)ofallonewhowasinexistenceearlierthaneverythingelse.Evenbeforeeffectsarise,theCause.TheInfinitewhichwasbeforecreationandfromwhichthecreatedbeingshademergedout,asaneffect,isnaturallythePrimaryCause(MoolaKaarana).(100)AchyutahChyutah=FallenAchyutah:Onewhohasneverfallen:theEverPureRealitywhichisneverfallenintothemisconceptionsofSamsar:thePureKnowledgeinwhich



ignorancehasnevercometopolluteItspurity.LordHimselfsaysinBhagavata,IhavenevereverbeforefallenfrommyRealNaturetherefore,IamAchyutah.(101)VrishaakapihThereisalotofcontroversyamongpunditsupontheexactmeaningofthisterm.ButallcontroversiesbecomemeaninglesswhenwereadBhagavansownwords,SinceKapihasameaningtheboar,andsincevrishahasthemeaningofDharmathegreatKasyapaPrajapatisaysIamVrishaakapih.InSanskritthetermKapihasameaning:thatwhichsavesonefromdrowning.LordintheformoftheGreatBoar,(Varaaha)inthatincarnation,hadliftedtheworldfromthewatersattheendofthedelugethetermvrishameansDharma.OnewhothusliftstheworlddrownedinAdharmatothesunnyfieldsofDharmaisvrishaakapih(102)AmeyaatmaaOnewhohasHismanifestations(Aatmaa)inInfinitevarieties,almostunaccountable(Ameya),TheViraatPurushaoftheFormofAllLordoftheCosmicFormissuggestedhere.AsallformshaverisenfromHim,existinHim,anddissolveintoHimalone,allformsareHisowndifferentforms.(103)SarvayogavinissritahYogaisfromYujtojointoattach,Onewhoistotallyfree(vinissritah)fromallcontactsorattachments.Attachmenttoathingispossibleonlywhentheobjectofattachmentisotherthanthesubject,IntheOneInfiniteRealitytherecannotbeanyattachmentwithanything,mainlybecausethereisnothingherethatisnottheInfiniteItself.TheInfiniteisaMassofLovethereisnoattachmentinItfor,attachmentisLovewithpossessivenessanddesireforgratification,ThisPurushais,indeed,unattached,roarsBrihadUpanishad(6315),Lastly,theterm,SarvaYogaVinissritahcanalsomeanthatHeisbeyondthereachofthevarioussystemsofYogastaughtintheSastras.Thesesystemsaretoquietenthemind,toendthemisapprehensionsofTruth,toannihilatetheMaayaa,WhatisthereleftoverintheseekersbosomistheSelftheGreatVishnu,

Stanza12vasurvasumanaahsatyahsamaatmaasammitahsamahamoghahpundareekaakshovrishakarmaavrishaakritih.

(104)VasuhTheOnewhoistheverysupportofallelements,andtheOnewhoHimselfistheveryEssenceoftheelements,Thisissomethinglikethedreammadeupofourownmindandtheverysamedreamworldplaysitselfout,allthetimesustainedintheverysamemind.Similarly,theSelfindwellsallandalldwellintheSelf.IntheGeetawearetoldbytheLord,IamamongtheVasusthePaavakah(Geeta.Ch.10,St.23).Therefore,theSelfexistslikeairallowingeverythingtoremaininitandsustainingeverythingbyit.(105)VasumanaahOnewhohasamindwhichisSupremelyPuremeaningamindthathasnoneofthesinsofpassionsandpainsnoneofthestormsofdesiresandjealousiesnoneofthequakesoflikesanddislikes.(106)SatyahHeistheReal.ThetermSatyamusedinphilosophyhasaspecialconnotation.ThatwhichremainsthesameinallthethreeperiodsoftimeiscalledSatyam.Thatwhichseeminglyexists,butwhichneverwasnorshalleverbe,isconsideredasafalsedelusion,Asatya.Hewhoremainsthesame,beforethecreation,duringtheexistenceandevenafterthedissolution,istheInfiniteTruth,Satyah.TheTaittireeyaUpanishadthundersthattheEternalTruthisTruth,Knowledge,Bliss:Satyam,Jnaanam,AnantamBrahmaTaittireeyaUpanishad:21.WemayherementionacoupleofothermeaningsthataregenerallygiventothistermThebestamonggoodpeopleisSatyam.Again,thewordSatyamismadeupofthreesoundsSattiyamand,herein,accordingtotheUpanishaditself,Satmeanspraana,timeansfood,Yammeanssuntherefore,SatyamistheLawwhichordersthefoodtosustainthepraanawhenbothareblessedbythesourcesofallgrossenergiesinthecosmos,theSun.(107)SamaatmaaHewboisequallyinall.InKathopanishadwereadthedeclarationofLordDeathtoNachiketashowthesameTruthhascometoexpressitselfdifferentlyfromformtoform.TovisualizetheParamesvarawhorevelsequallyillall,amongtheperishablesandimperishables,istheVisionDivine.KauseshikaUpanishad(39)says,OneshouldunderstandthattheSelfisthesameinall.IntheGeetaalsoisthedeclarationIamtheSeerinallthefieldsofexperienceseverywhereGeetaCh.13,St.3).(108)SammitahThetermSammatammeansacceptable.TheOne.Truth,whichhasbeenprovedandacceptedbytheRishisIntheUpanishadsthroughsubtlelogicandphilosophicalreasoning,iscalledSammatah.Thisisthemostdirectandveryappealingmeaning.ButtherearesomewhowouldinterpretthisportionoftheThousandNamesofLordVishnubycombiningSamaatmaa(107)andSammitah(108)toformtogetherasingleName,whereinthecompoundwordwouldreadSamaatmaasammitah.HerethetermAsammitahthenwouldcometomeanOnewhoisincomparable,Inimitable(Atulya)whohasnonetoequalHim.(109)SamahEqualthesame.Truthremainsthesame.OneInfiniteRealityplaysthegameofplurality.AshasbeensaidintheKathopanishad,TheOnePrincipleofFirehavingenteredthisworldburnsitselfoutdifferentlyaccordingtotheequipmentsuponwhichitismanifested,sotheOneTruthmanifestsasthemanyJeevas.HenceHeiscalledtheSamah.AlsoitcanmeanasOnewhoiseverunited,with(Sa)Lakshmi(Maa).(110)AmoghahMoghahmeansuselessfellow(Nishphalah),adisappointingpower.Amoghaistheoppositeofit:EverUseful,EvertheFulfillerofallthewishesanddemandsofHisdevotees.ChandogyaUpanishad(815)declares:TruthfulisHiswish,andTruthisHisresolve.



(111)PundareekaakshahOnewhocanbecontactedandfullyexperiencedintheHeartSpace(Pundareekam).IntheNarayanaUpanishad(10)wefindthesametermemployed:Inthecoreofthebody,intheHeartSpace,dwellstheSupreme.IntheHeart,themeditatorcanexperiencetheRealitymorereadilyandveryclearly,andsotheAllPervadingRealityisdescribedasdwellingintheHeartcave.(112)VrishakarmaaVrishameansDharma.Onewhoseeveryactivityisrighteousandwhoactsonlytoestablishrighteousness.ForthesakeofestablishingDharma,Iambornineveryage,saysLord(GeetaCh.4,St.8).(113)VrishaakritihOnewhoisoftheform(Aakriti)ofDharma(Vrisha).ItisnotonlythatHisactionsarerighteousbutHeisHimselfRighteousness.ItcanalsomeanasOnewhotakesdifferentformsduringHisDivineIncarnationsallformaintainingtheRuleofDharmaintheworld.

Stanza13Rudrobahusiraababhrurvisvayonissuchisravaahamritahsaasvatahsthaanurvaraarohomahaatapaah.

(114)RudrahOnewhomakesallpeopleweep,Atthetimeofdeathorduringthetotaldissolution,theOnewhomakesallweepisRudrah.FromadevoteesstandpointthesametermisinterpretedastheOnewholiquidatedallsorrowsisRudrah.BhagavandeclaresHimselftobeAmongtheRudras,IamSankara(GeetaCh.10,St.23).AccordingtotheVedicterminologythereare11RudrasthiseleventhRudraiscalledasSankara:Samkarotiiti=SankarahOnewhoblessesallwithAuspiciousness(Sam).(115)BahusiraahOnewhohasmanyheads.ThePurushasooktamoftheRigVedadescribestheCosmicFormoftheLordwithanarration,ThePurushaofthousandheads,thousandeyesandthousandfeet.InGeetaasimilardescriptionoftheUniversalFormoftheLordisfoundinChapterXI.AgainintheGeetaChapterXIIIwhentheLordwasdescribingtheInfiniteGoaltobeknown(Jneyam),HedescribesItasEverywherelegs,everywherehands,everywhereeyes,everywhereHisface.Thus,HewhosepersonalmanifestationsconstitutetheuniverseisknownasOnewhohasmanyheads.(116)BabhruhOnewhorulesovertheworlds.LikeaKingAtmabodhamgivesthisanalogy.Heinwhosepresencealltheinstrumentsofperception,feelingandknowingcontinuetheircoordinatedactivityistheSelf,theAtman,whoisGreatLordVishnu.(117)VisvayonihOnewhoistheTotalCausefromwhichalonetheentireworldofexperiences(visvam)hasemergedout.Thewomb(yoni)fromwhichthoughtsandactionshadriseniscalledVisvayonih.(118)SuchisravaahOnewhohasbeautifulandefficientears(Sravas):EverywhereareHisears(GeetaCh.13,St.13)meaningtherebyHeistheHearerinallears.ThetermSravasnotonlymeansears,butitalsomeansnamessoSuchisravascanmeanOnewhohasDivineandSacrednames.Thus,thedevoteecaninvokeHimwiththousandsofHisnameswhenHecanreadilylisteninandrightlyunderstandtheexactpurityandtherealdepthofdevotioninthedevotee.AlsothetermcanbeusedtoindicatetheOnewhosenamesareworthyofbeingheardbyseekers.(119)AmritahOnewhoisImmortalandImmutable.Mritam=dead.TheInfiniteisAjarah,AmarahandAvyayah.ItcanalsomeanasOnewhoisofthenatureofNectar(Amritam)asurecureforthosewhoaresufferingfrommaladyofignorance.AmritahalsomeansMokshaandthusitisindicated,HeistheeverliberatedthePureStateofBeing.(120)SaasvatasthaanuhOnewhoisbothpermanent(Saasvatah)andirremovable(Sthaanuh).HeistheOnewhoremainsChangeless,becauseImmortalwhoremainsthesameinallperiodsoftime,becausepermanent(Saasvatah)andwhoremainschangelessinHisnatureorConsciousness(Sthaanuh).Thisisasingleterm(Saasvatasthaanuh)and,therefore,wemustaddthemeaningstogetherPermanentandChangelessPermanentlyChangelessFactorinlireisVishnu.(121)VararohahHewhoisthemostGlorious(Vara)Destination(Aaroha).TheSeatoftheSelfisthemostGloriousbecausetheimperfectionsoftheworldofmatter(Prakriti)arenotthereintheSpirit(Purusha).LiberationfromthethraldomofmatteristhearrivaloftheInfinitudeoftheSelf.Heneverreturns,thunderstheChandogyaUpanishad(8151)threetimesinoneandthesamebreath,assuringusthatonewhohasreachedtheSeatofVishnu,beyondthefrontiersoftheintellect,thereisforhimnomoreanyreturneverintotheegocentriclifeoftensionsofsorrows.(122)MahaatapaahOneofgreatTapas.ThetermtapasinSanskrithasthreemeanings:Knowledge(Jnaana),Prosperity(Aisvarya)andalsoMight(Prataapa).ItisinthepresenceofConsciousnessthatwecometoknowallourexperiences.ConsciousofathingoranideaistheKnowledgeofthethingortheidea.ThataboutwhichIamnotconsciousof,Ihavereallynoknowledgeofit.Allknowledges,ofallbosoms,inalllivingcreatures,everywhere,atalltimes,cannotbewithouttheplayofConsciousnessupontherespectiveobjectsofknowledge,andhencethisConsciousnessisindicatedintheUpanishadsasPureKnowledge,inthelightofwhichaloneallknowledgesarepossible.Allachievementsandprosperity(Aisvarya),allmightandpowerofthelivingcreaturescanexpressthemselvesthroughthemonlywhentheyarealive.ThisgreattruthisMahaVishnu.WhoseTapasisofthenatureofKnowledge(Mundaka



Upanishad.119).

Stanza14sarvagahsarvavidbhaanuhvishvaksenajanaardanah

vedavedavidavyangovedaangavedavitkavih.

(123)SarvagahHewhohasgoneeverywhere,meaningOnewhopervadeseverything.Thecausepervadesitseffect:goldinallornamentsoceaninallwavescottoninallcloth.TheInfiniteConsciousnessItselfexpressesasbothworldofmatter(Kshetra)andtheKnowerofthefield(Kshetrajna).Vishnu,theInfiniteisbeyondthesetwo(UttamahPurushah)inwhomthereisnoexpressionofmatterand,therefore,noKnowerhood.HeistheAllPervadingSelf,MahaVishnu.(124)SarvavidbhaanuhOnewhoisAllKnowing(Sarvavit)andEffulgent(Bhaanuh).TheLightofConsciousnessistheLightthatilluminesalllightsanditisagainConsciousnessthatilluminesevendarknessGeetaCh.13,St.17.IntheMundakaUpanishad(4.10)alsoweread:ByitsLightaloneitilluminesallotherexperiences.SarvavitBhaanuhisoneterm:meaningthatallKnowingEffulgentConsciousness.(125)VishvaksenahHe,whilefacingwhom,eventhemightyarmyofthegodsretreatandscatteraway,iscalledasVishvaksenah.HeistheAlmightyandAllPowerful,andnoarmycanstandagainstHim.(126)JanaardanahThetermArdayatiisaverbmeaningbothgivingsorroworgivingjoy.Thus,Onewhogivessorrowanddisastertothevicious,andwhoblesseswithjoyandpeacetothegoodpeopleiscalledJanaardanah.(127)VedahThetermVedacomesfromtherootvid:toknow.SinceVedagivesknowledge,theLordistermedasVedah,inthesense,thatHeistheOnewhogivestheKnowledgeoftheReality,becauseHeistheveryReality.InMahabharata,Vyasasays:KrishnaaloneisAllvedas,Allsciences,AlltechniquesandAlldedicatedActions.IntheBhagavadGeeta(Ch.10,St.2)Lordsays:Outofmerecompassionforthem,I,abidingintheirSelf,destroythedarknessbornofignorance,bytheluminouslampofwisdom.(128)VedavitOnewhoknowstheveda.TheLordaloneistheOneExperiencewithoutwhichtheVedascannotbefullyrealized.ThesurestandthemostexhaustivecommentaryoftheVedasistobefoundonlyinastilledmind,whichisincommunionwithVishnu,theSupremeReality.Geeta(Ch.15,St.15)says,IamtheauthoroftheVedanta,aswellastheKnoweroftheVedas.(129)AvyangahHewhohasnoimperfections(Vyanga)anywhereinhimTheAllPerfect.ThetermVyangaalsomeansperson,andsoAvyangameansOnewhocannotbeknownbyanyoneinanypersonalform.GeetaplainlysaysThisgreatRealityisImperceptible,Unthinkable,withoutanymodifications.Geeta.Ch.2,St.25(130)VedaangahOnewhoseverylimbsarethevedas.InKenopanishadintheclosingstanzas,theteacherinsiststhatallknowledgesareItslimbs.(131)VedavitOnewhocontemplatesupontheVedaisVedavit:(VedamVichaarayati=Vedavit).MerewordmeaningcannotgiveusthetrueconceptofthesubtlethemediscussedintheVedas.Continuousreflectionupontheirdeclarationsalonecanreachustothepeaksoftheirimports.IntheGeeta,BhagavanHimselfdeclaresthatHeisnotonlytheveryRevealerofVedasbutHeisatoncetheKnoweroftheVedaGeetaCh.15,St.15.ItisabsolutelynecessarythatthestudentoftheVedasshouldtrytounderstandthemeaningoftheirdeclaration.Torepeatthemantrasparrotlikeisnotofanyconsequence:HewhohasstudiedtheVedasbuthasnotunderstoodthemeaning,butcarriesaload,astheroadrestontheroadside.ThusHewhoconstantlyreflectsupontheVeda,andnaturallylivesuptoit,istheGreatLord.(132)KavihThetermKaviintheVedasmeanstheSeer.OnewhoexperiencessomethingmorethantheordinaryiscalledaKavi.IntheIsavasyopanishad(8)weread:TheSeer,theIntelligent....IntheBrihadaranyakaUpanishad(5723)weread:ThereisnoSeerexceptHim.IntheGloryoftheLord,Heconfesses,intheGeeta,amongthePoets,IamUsanas,SukraAachaarya.

Stanza15lokaadhyakshahsuraadhyakshodharmaadhyakshahkritaakritahchaturaatmaachaturvyoohaschaturdamshtraschaturbhujah.



(133)LokaadhyakshahOnewhopresidesoverallfieldsofexperiencesalllokas.Presidentisonewhoisresponsiblefortheconductoftheassemblyheguidesthediscussioninadisciplinedmanner,andultimatelyattheendofitall,hedissolvesthemeeting.Allthroughthediscussionsheneverinterfereswiththefreedomofspeechandactionofthemembers,iftheyactwithintheagendaoftheday.Similarly,theLordpresidesoverallthefieldsofactivities,neverinterferingwiththefreedomoftheindividualstoact.TheSupremePurushainthisbodyisalsocalledthespectator,thepermitter,thesupporter,theenjoyer,thegreatLord,andtheSupremeSelf.FromthePuranicstandpointtheLordinHisVaamanamanifestationwasinstalledasthekingofthethreeworldsand,therefore,thisname,saythePauraanikas.(134)SuraadhyakshahThePresidentoftheHeavenstowhomtheDevasrunforprotectionwhentheyarethreatenedbytheirconstantenemiestheDaityasandtheAsuras.WhenintheHeavenofourbosom,thethoughtangelsarethreatenedbythenegativetendenciesandcriminalpurposes,HetowhomthegoodinussurrendertotallyforsureprotectionandsafetyisVishnu,thePresidentwithinthebosom.(135)DharmaadhyakshahPresidingovertheactivitiesofthelivingorganisms,Consciousnessrevels,illuminingboththegoodandtheeviltherein.TheOneSacredfactorthatconstantlythusilluminesallthenatureandfunctions(Dharma)ofthebody,mindandintellectistheDharmaadhyakshah,LordVishnu.(136)KritaakritahKritam=thatwhichisdone=thatwhichismanifestedorcreatedAkritam,therefore,isthatwhichhasnotmanifestedorbecome.Theformer(Kritam)indicatesalltheeffectsmanifestedoutoftheCreatorsactivities,andthelatter(Akritam)isthecausefromwhichnomanifestationhasyetemergeditisstillunmanifest.TheSelf,theAtman,isthePostintheghostinthepostexampleuponwhichthecauseandtheeffect,theunmanifestandthemanifest,liketheghostapparentlycometoplay(Kritam=Vyaktam,AKritam=AVyaktam).(137)ChaturaatmaaTheSelfisdescribedasfourfoldwhenweconsidertheAtmanastheGlory(Vibhooti)oftheSelf.Thus,theEssentialfactors,withwhichalonetheendlessplayofcreation,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.ThisisreminiscentofthePowerfulDamshtraaoftheLordwhenHetooktheformofNaraSimhatoprotectPrahlaada.AlsointhePuranaswefindthattheGreatwhiteElephantofIndra,Airaavata,hasfourtusksHewhosegloryisthefourtuskedAiraavataisMahaVishnu.TothestudentoftheUpanishad,itisindeedveryclearthatthesefourtusksorteetharenothingotherthanthefourpaadaswhichMandukyathundersChatushpaada.ThemanifestationoftheMightandGloryoftheSupremearetheplayofthewaking,dreamanddeepsleepconditions.Withreferencetothesethree,transcendingthemall,isthefourthplaneofconsciousnesstheSpringboardforallthesethree.He,whoseGloryareallthesefourgrinding,crushing,fearfulexperiencesofduality,istheOneNondualSelf,theGreatMahaVishnu.(140)ChaturbhujahOnewhohasfourhands.ItisfamousthatMahaVishnuhasfourhandsandtheycarrytheConch,theDiscus,theMace,andtheLotus.AccordingtothePuranas,thesefourareusedbytheLordinmaintainingDharmaamongmankind.TheConchcallsmantotherighteouspaththatdirectlyleadstoPeaceandPerfection,theDivineVishnupada.Verymanyofusintheenchantmentoftheimmediatesensejoysrefusetolistentothesmallinnervoiceofconscience,thesoundofthePaanchajanyaconch,andsoHewieldstheMaceandwecometosuffersmallcalamitiesandtragicjerksinoursmoothexistencecommunal,socialornational.IfstilltheindividualisnotlisteningtothecalloftheConch,thewheeloftime,Chakraannihilatestheentire.ThecallandthepunishmentareallonlytotakemantowardshisUltimateGoal,representedbytheLotusinHishand.SubjectivelyVishnuistheSelfwithin,whomanifestsasthefourarmedsubtlebodytoserveastheEesaofthegrossphysicalstructure,inallitsactionsandprotectitwithexistence.TheSubtlebodyastheinnerequipment(AntahKarana)functionsasfourmightypowersmind,intellect,chitandego.ChitistheLotus,intellectistheConch,egoistheMace,andmindistheDiscus.AllthesefourarewieldedbytheOneInfiniteBluebodiedNarayana,clothedinHisyellowgarb,manifestingtomaintainandsustaintheworldofgoodandevil.SincetheSelffunctionsthusinafourfoldpattern,Vishnuhastheappellation,thefourarmedLord.

Stanza16bhraajishnurbhojanambhoktaasahishnurjagadaadijah



anaghovijayojetaavisvayonihpunarvasuh.

(141)BhraajishnuhSelfEffulgentConsciousnessillumineseverythinganditisnotborrowingItsLightfromanyothersource.ItistheLightoflightsthatilluminesevendarkness(GeetaCh.13,St.18).AndtheUpanishadisequallyvehementanddeclares:Therethesunhasnolightnorthestarsnortheselightningshowlittlethencanthisfire!ByitsLightalonealltheseareillumined.(142)BhojanamTheimmediatemeaningofthetermisfood,viz.eatables.Inphilosophyithasawiderimplicationandthetermfoodcannotestheentirefieldofobjectsexperiencedorenjoyedbythesenseorgans.Theworldofobjectsprojectedbythesenseorgans,theinnerpsychologicalplayandthisworldofmatterconstitutingthefieldofplurality,alltogetheriscomprehendedbythetermMaayaa.ThuscathodoxcommentatorsreducethistermBhojanamtothecontentsandfunctionsofMaayaa.TaittireeyaUpanishad(27)says:HeisindeedtheEssence(Rasa).(143)BhoktaaTheExperiencerNotonlytheworldofobjectsisessentiallynothingbuttheSpirit,LordVishnu,buteventheveryinstrumentsofexperiencesandtheirultimatejoysandsorrows,areallilluminedforusbytheLordofLakshmi.ThePureSelf,expressingthroughthegross,thesubtleandthecausalbodies,becomesthewaker,dreameranddeepsleeper,experiencingallhappenings,goodandbad,astheindividualityinthatlivingperson.Consciousness,Purusha,identifyingwithandfunctioningthroughmatter(Prakriti),comestoexperiencetheendlessmodificationsthatarebornoutofPrakriti.TheSelfinItsInfinitenatureisactionlessandyetinMaayaaseemstofunctionandbecomestheEnjoyerorSuffereroftheactionsofmatter.(144)SahishnuhOnewhoiscapableofpatientlysuffering,inhisperfectdetachment,allthatishappeningaround,isasahishnuh.WhateverhappenstothereflectionsoftheSun,theSuninthecosmosisunaffectedbythem,andwithreferencetohisreflectionswecancallhimaSahishnuh,theSunisamerewitnessofhisownendlessreflections.ThetermhasalsogottwomoremeaningsinSanskritasForgiverorConqueror.Vishnuisonewhoforgivesusreadilyallourtrespasses,andconquersforusalltheinimicalforcesinourinnerpersonality.(145)JagadaadijahOnewhohadborn(Jah)intheverybeginning(aadi)oftheworld(jagat)iscalledJagadaadijah.Atthetimeofdissolution(Pralaya)whentheentiregrossandsubtlebodiesgotolieabsorbedintheTotalCausalbody,theworld,inPralaya,liesmergedinEesvara.Beforethegrossworldofpluralityemergesoutthereshouldbeaconditionofsubtlemanifestationofitintheformofthoughts.ThoughtsconstitutethemindintellectwhentheInfinitefunctionsthroughthisTotalMindintellect,ItiscalledasHiranyagarbathewombofallobjects,itisfromtheHiranyagarbastate,themanifestationofthegrossworldemergesout,whenthelordcomestoplayasaViratAatmaa.MahaVishnuistheonewhowasbornbeforetheworldofgrossbodies,thereforeitisindicatedherethatheistheWombofallobjectsintheworld,theHiranyagarbatheverycreator.(146)AnaghahAghammeanssin(Paapa),impurities(mala)andtherefore,AnaghahmeansOnewhohasnoimperfectionsandwhoisnotaffectedbythegoodandbadVaasanaasleftoverinthepersonalityasaresultofthewilfulactions.HeistheUncontaminated(Aliptah).TheLightofConsciousnessistheIlluminatorofthemind,andsothepeaceofvirtueortheagitationsofthesincannotaffecttheIlluminatortheIlluminatorbeingalwaysdifferentfromtheilluminated.ChandogyaUpanis

vishnu sahasranamam (meanings)

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