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Friday, March 16, 2012

SRI VISHNU 1000 NAMES - 601 TO 800



601. Sreevatsa-vakshhah – One who has the mark, Sreevasta, upon His divine and sacred chest.
602. Sree-vaasah — The Abode of Sree; the dwelling place of Mother Lakshmi. This term is dissolved as "Sree" —all glory and riches—ever dwell in His bosom of love and beauty.
603. Sree-patih — The Lord of Goddess Lakshmi. During the great churning of the Ocean of Milk, holding a lotus in hand, there rose Lakshmi from it, and She chose, among all gods. Lord Vishnu as Her Beloved Husband. Hence Nara- yana is Sree-Patih, the Lord of Sree. The Svetasvatara Upanishad says: "The Supreme Shakti of Him is declared to be. various." Sree represents the Energy (Paraa Shakti) in the universe. Lord Narayana is the One Vital Truth that functions through the Paraa Shakti and gives Her the dynamism to act and to accomplish.
604. Sreemataum-wrah — The best among those who have glory-in-life, (Sree), is Narayana. Taittireeya Braahmana says, "The Ric, Yajus and Saaman are the imperishable wealth of the wise", so Sree has been interpreted here to mean the Vedas. Lord Narayana is the One who is the Best among those who know the 'Books'; He being the very Infinite Reality that is the one theme of all the Vedas. Also Varah can mean "One Who blesses" and thus the term under discussion yields the meaning, "Vishnu, Who is the Lord That blesses all great students of the Vedas."
605. Sree-dah — One who gives Sree to all His sincere and dedicated devotees. Narayana provides wealth, for all His ardent devotees. He is the River of Knowledge and Joy for all devoted hearts which are surrendered to Him.
606. Sreesah — The Lord of the Goddess of Wealth, Sree—Mahalakshmi. Her wealth is 'the ability to nourish.' Thus She gives to the striving devotee, the mighty and noble virtues, his inner wealth.
607. Sree-nivaasah — One who dwells and manifests in the good people. Here the word Sree is to be understood as "those who have Sree in them." The One Who abides in purified hearts—wherein the passions and lusts have been removed and peace, joy, devotion and understanding have arrived. In such people the Self comes to shine all by Itself.
608. Sree-nidhih — One Who is the treasure- house (Nidhih) of Sree. Vishnu, being the All-Full and Perfect, all glories draw themselves from Him alone. Even Sree—Maayaa —can play Her games only when She draws Her vitality from Narayana, the Self.
609. Sree-vihhaavanah — "One Who is a Distributor of Sree" Vishnu provides each, according to his merit, the wealth, both inner and outer. Sree Narayana is the Law behind actions and so He is the Dispenser of the fruits- of-actions.
610. Sree-dhardh — Lord always carries Sree in His bosom. In short, Atman, the Self, is never divorced from Its omnipotence and All-Fullness.
611. Sree-karah — One Who confers Sree upon His devotees who remember Him continuously, reflect upon His nature and meditate upon His Glories.
612. Sreyah — Narayana is Moksha — Liberation. He is the Way and the Goal. He gives to His devotees the total liberation from all their physical passions, emotional agitations and intellectual restlessness.
613. Sreemaan — One Who possesses all Glories, Riches, Capacities and Beauties. He Who is the owner of all Sree; the abode of all Its Splendour.
614. Lokatraya-asrayah — The Shelter for the three worlds. The Substratum for the three worlds-of-experiences (waking, dream and deep-sleep). If the Self, the Consciousness, were not in us, no experience would ever be ours. Narayana is this "objectless awareness."
615. Svakshah — Brilliantly "Beautiful-Eyed" is Vishnu.
616. Svangah — "Beautiful-Limbed." Most hand-some form, captivating the hearts of all His loving devotees.
617. Sataanandah — One Who divides Himself into the infinite Jeevas, manifesting through the different equipments and experiences in all of them. "Of infinite varieties of Joys": gained through the individual equipments from each one's appointed field of things and beings.
618. Nandih — "Infinite Bliss" is the nature of Vishnu as the Supreme Self. Thus by this term, Nandih, He is called.
619. Jyotir-ganesvarah — The Lord of the luminaries in the Cosmos is Narayana. He, as the Self, gives light to all brilliant things in life. The Sun, itself, receives its light borrowed from the Infinite, Ever-Effulgent Self. Kathopanishad describing the Self as the Light of Consciousness declares, "When He shines all else shines after Him."
His eyes arc compared to the petals of the lotus flower which is supremely beautiful and symbolic of knowledge. His eyes are beautiful with the brilliancy of knowledge.
620. Vijitaatmaa — One Who has conquered the sense-organs. That devotee who is no more a slave to his sense-organs comes to experience the necessary mental quiet with which Narayana, the Self, can be apprehended.
621. Vidheyaatmaa - One Who has come to live under the command of the Higher Self or One Who is ever available for devotees to command in love. Some read this as "A—Vidheya—Atmaa"—in which case it declares that Narayana is "One Who is of Unfathomable Nature-Divine." One Who obeys none, but all obey His Will is "A—Vidheyaat-maa."
622. Sat-keertih — Of Pure Fame is Narayana. He is the husband of Sree and therefore He is famous.
623. Chhinnasamsayah — One, whose doubts are ever at rest, or solved. Doubts regarding the Supreme can be only so long as we try to experience and comprehend Him with our Intellect. He is the very subjective vitality in the Intellect. So, on transcending the Intellect, the seeker can "become" the Self in a non-mediate experience, intimate and immediate. Once having become the Self, there cannot be any spiritual doubts. Therefore Narayana, the Self, is known as "The One in Whom all doubts are resolved." In Geeta, Arjuna admits that all his doubts were cleared.
624. Udeernah — "The Great Transcendent." He is the Infinite beyond all finitude, beyond all limitations and change, and therefore, beyond decay. Transcending all equipments of our experiences, as the Self in all, Sri Narayana revels as the Immutable Transcendental Reality, the sole sub- stratum for the entire universe of forms and actions.
625. Sarvatah-chakshuh — "One Who has eyes everywhere." Geeta declares Truth, the Pure Consciousness, as "Hands and legs everywhere, eyes-face-mouth everywhere." Vishnu, as the Consciousness, is the One Self That sees through all eyes in the world, hence He, through all eyes, sees everywhere at all times. If He is not, the eyes are blind; when He is the indweller, the eyes then see—therefore, all eyes are only His.
626. Aneesah — "One Who has none to lord over Him." The Supreme Lord is He. Mahanarayana Upanishad says, "None rules over Him."
627. Saasvata-sthirah — "One Who is ever Eternal and Stable"—never changing, thus permanent (Eternal) and ever-the-same (Stable). The body changes, the mind modifies, the intellect grows into new dimensions—but the Consciousness that illumines them all with Its Light of Knowledge is ever-the-same through childhood, through youth, in middle years and old-age. It is the Changeless throughout, hence Eternal and ever-the-same with- out any change.
628. Bhoosayah — "Resting on the Earth" is the word-meaning of this term, so it may signify One Who rested on the shores of the ocean, on His Way to Lanka— referring to Sri Ramachandraji. Or, one who slept (on) the Earth—meaning the Lord is Bhoo-Pati, the Husband of the Mother Earth. Or, its intention may also be: "One in whom the world rests"! at the time of dissolution.
629. Bhooshanah — "One Who adorns the world": physically with the infinite beauties of His Creation; emotionally He gives love and other finer instincts, and in- tellectually He is the One behind all great, noble and beautiful thoughts which have enriched human life, history and culture. Lord Narayana, in His various Incarnations, has also glorified the world.
630. Bhootih — 0ne Who is the Pure "BE"-ness or Existence. "Bhooti'" also means Glories (Aishvarya), so He is One Who is the treasure-house of all Glories.
631. Visokah — Narayana is sorrow-less; grief- less. He is the Self, transcending all matter vestures. At the body-mind-intellect level there are agitations and so there are sorrows. He is beyond them all, so He, as the Absolute Reality, is indicated as All-Blissful. Disturbances of sorrow or grief can never molest His nature of Infinite Bliss—ever contented, ever desire-less.
632. Soka-naasanah - The destroyer of all sorrows for His devotees. One Who lifts the suffering ego- sense out of its meaningless identification with the changing, pain-breeding, equipments and gives it the true wisdom of Its Divine Nature. To those who truly worship "To them I shall be, err long, a Saviour from the Ocean of Samsar", promises Lord Krishna in the Bhagavad-Gita.
633. Archishmaan - "The Effulgent." As Pure Consciousness, Narayana is the Source of all Light.
The Kathopanishad confirms this when it declares, "There, neither the sun nor the moon, nor the stars nor the lightning, has any effulgence; how then can this Fire-light illumine It? By Its Light alone, all else in the world is illumined."
634. Architah — One who is constantly worshipped by His devotees. Even Brahmaaji (The Creator) and Siva (The Destroyer) are worshipping Sri Narayana (The Preserver). Hence this term, "The Worshipped" for Lord Vishnu.
635. Kumbhah — "The pot." The Lord, the Self, is called as "the pot" because just as things are contained within a pot, so the whole universe rests within Him, the "Container" and "Sustainer." Everything and every happening is within Him alone.
636. Visuddha-atmaa — "One Who has the purest Soul." When the Self is cleansed of all passions and thought agitations, in that uncontaminated purity It is realised.
Therefore, the Lord, the Self, is called the Pure Atman, completely bereft of all equipments and their passions, all disturbances from desire. One Who is beyond the "Three Gunas," Trigunaateetah, meaning one who transcends all the Vaasanaas that generate the three moods constituting the entire phenomenon, Maayaa.
637. Visodhanah - "The Great Purifier." The One, meditating upon Whom all vaasanaas get exhausted and the personality purified from these desires, becomes free of all its accustomed, existent agitations. He Who is the very Source of Purity; Who lends purity even to the sacred-places. By remembering Him, the human heart becomes cleansed of its sins, immaculately swept of all consequent feelings of restlessness.
638. Aniruddhah — Of the four manifestations (Vyoohas) of Vishnu, the Aniruddha manifestation is indicated here. The four Vyoohas are:
1.     Vaasudevah
2.     Samkarshanah
3.     Pradyumnah and
4.     Aniruddhah.
The term can also mean "He Who is invincible by any of His enemies."
639. Apratirathah — One Who is never challenged by any enemies and Who has no enemies to even threaten Him. Sri Narayana is without enemies; in His loving Presence they are vanquished.
640. Pradyumnah — "Very Rich." Lord is Lakshmi-Pati and, in His benevolence. He gives riches and mighty glory to His devotees. Pradyumnah can also be the third of His four manifestations as Vyoohas.
641. Amita-vikramah — Of immeasurable Prowess is Sri Narayana. The Self, the Supreme, is Omnipotent and none can stand against Him. It can also mean, "One Who has un-measurable steps" exhibited in His Divine per- formance in His Vamana Incarnation.
642. Kaalaneminihaa — The slayer of the Asura, Kaalanemi. "Kaala" means 'Time.' The Self is the 'destroyer of time' as It is beyond the intellect and 'time' is but a concept of the intellect only.
643. Veerah — "The Heroic Victor." One Who is ever victorious.
644. Saurih — Bom in the Soorasena-clan, in Jagannaath—which, in the Puranas, is called the Utkala country. Also, Sauri can indicate the One who has invincible prowess always.
645. Soorajanesvarah — "The Lord of the valiant." Sri Narayana, the fountain-head of irresistible might. He is invoked by the victorious, and is the Source of strength from which even Indra and others draw their vigour.
646. Triloka-atmaa — 'The Reality, the Self of the three worlds." The 'three-worlds' are the three 'fields of experiences': the waking, the dream and the deep-sleep. As the Pure Consciousness, in the Light of which the waker-dreamer- sleeper comes to experience all the 'three-worlds,' the Self, Sri Narayana is called "The Atman of the three-worlds."
647. Triloka-eesah — "The Lord of the three-worlds." Lord is One in Whose presence all activities take place; in Whose absence all activities cease. He is called the Lord, the Great Proprietor. When life, the Self, manifests in a body, all experiences take place; when life is extinct, all activities cease. Hence Lord Narayana is the Self, the spark of Existence in all creatures.
648. Kesavah — Generally it is meant to describe Lord Krishna as "One Who has long hairs." But Kesas are the rays of the Lord that illumine the Sun, Moon and such other effulgent things of the Cosmos. "The rays of Mine that illu- mine (the Sun, etc.) are called Kesas. Therefore, the wise Brahmins call Me, Kesava." Also 'Ka' means Brahmaa, the Creator and 'Eesa' means Siva, the Destroyer. Both of them have sprung from Vishnu, the Preserver, hence He is called Kesavah.
649. Kesihaa — One Who destroyed the Asura called Kesi.
650. Harih — The Lord is called "The Destroyer." He, it is, Who destroys the false values and the inner conflicts created by man in his own life and in his consequent discordant contact with the world around him. These confusions and sor- rows created by man, for man in life, due to his own ignorance of his own divine nature, is called Samsaara. Lord Narayana is the Destroyer of this Samsara-sorrows in His devotees.

651. Kaamadevah — "The Beloved Lord." One who is a seeker must necessarily get charmed by the Glory of Sree Narayana, and by the influence of this captivating love He is to be worshipped. Thus One Who is to be loved and worshipped by the seekers who strive for the four "aspira- tions-in-life"—Purushaarthas. There is also this meaning for the term: "The One Who is Pradyumnah"—since Pradyumna- form is an incarnation of Kaama (Love).
652. Kaamapaalah — "The Fulfiller of Desires of all His true devotees." Those who in their sincere attitude and love for Him alone are surrendered unto Him, their hearts' inner longings are satisfied by Him. The same idea finds similar but varied interpretation in that Kaamapaalah can imply "One Who had taken the incarnation of Balarama," for Balarama is called as the "Wielder-of-the-plough" (Hala-ayudhah) or as Kaamapaalah. Thus it can also mean "Protector (Paalah) of His devotees" (Kaama, meaning the 'Desired Ones'^.
653. Kaamee — One who has fulfilled all His desires. Desire is an expression of an inherent sense of in- completeness—and this insufficiency unto oneself is called ignorance of the Self. The non-apprehension of Reality gives rise to endless misapprehensions of the same. Sree Narayana is the Self, the Reality, and so all non-apprehensions must end in Him, then no desires can ever remain in Him demanding fulfilment. He is "One of fulfilled desires" ... Some commentators give just the opposite explanation, since the term Kaamee in Sanskrit can also mean "One who has desires." Here it would mean that Lord Vishnu is the Supreme Reality who "desired to create" the world of plurality. The Upanishads roar: "He desired" (Sah akaamayata). The creative urge in the Supreme is that which expressed as the apparent illusion of a playful creation of multiplicity and the endless varieties in them.
654. Kaantah — "Of Enchanting-Form;" "Supremely-Handsome;" the "Beauty of Beauty itself." In all His Incarnations we find Him described as extremely charming with His Grace and Beauty. In Sanskrit the term Kah means the Creator, Brahmaaji. In this sense, therefore, Ka-antah can suggest "One Who destroys even the Creator during the dissolution."
655. Kritaagamah — The author of the Scriptures (Aagamas). Sruti and Smriti form the Aagamas. Or in perfect harmony with the preceding term where Lord is termed as the destroyer of even the Creator at the time of deluge, some commentators have again interpreted this term as "The One Who is the inaugurator of the Krita- Yuga." This means the Lord is One into Whom the world dissolves and from Whom the world rises up again.
656. Anirdesya-vapuh — "Of Indescribable Form;" "Of Indefinable Nature." Since the Lord transcends the Elements and is the very cause for the three Gunas— as the pure Self, expressing Itself through the body, mind and intellect of man—it becomes impossible to describe or define His Form.
657. Vishnuh — "All-Pervading." One Who per- vades the entire Visvam. In His Visvaroopa-form in Geeta XI we have from Arjuna a description of the dazzling wonderment of Him as "All-pervading."
658. Veerah — "The Valiant;" "The Courageous— the One of heroic exploits." The root 'Vi' often means creation, radiance, existence, involution or motion. One who has all these powers is called Veerah.
659. Anantah — "Infinite; Endless." That which is unconditioned by Time-Space-Substance is 'Infinite.' None can discover the end of such a Truth. Conditioned things will all have an end—a change from one condition to another. The Infinite is totally unconditioned, so unlimited, and naturally, therefore, changeless. Hence Narayana is Infinite.
660. Dhananjuyali — One Who had gained through his conquest and his prowess vast wealth for the enrichment of his country. From his various campaigns, Arjuna had brought great wealth to the land. In Bhagavad-Gita, Lord Krishna says: "I am Dhananjaya, among the sons of Pandu.”
661. Brahmanyah — One Who is a great friend of Brahman. The term Brahman includes in its connotation the Scistra, Tapas, Vedas, Truth, Knowledge, etc. Sree Nara- yana is a protector and friend of all these. Here Brahman means Jceva—a friend of all individuals.
662. Brahma-krit — The One Who performs the Brahman—meaning the one who lives in Truth, who abides in Tapas, etc. He is the author of Brahman as enumerated in the explanation of the preceding term.
663. Brahmaa — "Creator." As the total Creative-power, it is Narayana Who functions as Creator through Brahmaaji. 664. Brahma — "The Biggest, the Vastest, the All-Pervading." Upanishads thunderingly declare the Brahman to be "Existence—Knowledge—Infinite." The Knowledge which lifts all false perceptions of differences, pure in all its aspects, ever beyond the grasp of the senses, and that which can be experienced' only in one's own Self, is called Brahman"
665. Brahma-vivardhanah — "One Who increases the Brahman." Here, of course, the term Brahman means "Austerities, Vedas, Truth, Knowledge." These are increased in one who has earned the Grace of Sree Narayana through total surrender and constant devotion.
666. Brahma-vit — "One Who knows Brahman." The meaning here is one who has intuited the Vedas and their full commentaries. In Bhagavad-Gita (XV) we listen to the Lord declaring that: "I alone am the Author of the Vedas and the Knower of the Vedas." Brahman alone can "know" Brahman just as the "dreamer" can never survive to know the "waker." The knower-of-the-waker is the "Waker" alone. Similarly, the individualised ego conditioned by the equipments of Body, Mind and Intellect experiences the Brahman only when it has transcended the entanglements of matter—and then the ego is no more a Jeeva but "becomes Brahman." Thus the Higher is experienced only by the Higher. Sree Narayana is the Brahman—and, therefore, He alone is the Knower of Brahman.
667. Braahmanah — One who has realised that the pluralistic world is a mere superimposition upon the Brahman caused by an error of judgement, and who experiences the Supreme Consciousness of the One Reality is a Braahmanah. His duty is to convey this knowledge to others with a pure missionary zeal and a higher proselytising enthusiasm. By mere accident of birth one does not become a Braahmanah. Visva- mitra and others through their Tapas and Divine Experience had reached the status of Brahmin-hood, so we read in the Puranas. Narayana manifests as such mighty men of realisation, serving their generations through their teachings.
668. Brahnu'e — "0ne Who is with Brahma" The term Brahma meaning as before—"Austerities, Vedas, Truth and Knowledge-divine."
669. Brahma-jnah — One Who lives ever in Brahman, and so "knows" the nature of the Brahman. He, the Lord, being the very Brahman, no one knows His nature as He Himself can. The "waker" alone knows the waking— the "dreamer" and "sleeper" can never realise and experience the waking-state until they "become" the "waker."
670. Braahmana-priyah — One Who is the beloved of and One Who is the lover of true men of full realisation, the Braahmanas. Not the caste, but the men of supreme experience-divine. The Lord is dear to them, and they too are dear to Him.
671. Mahaakramah — "0f Great-Step." Directly we are reminded of the Vamana-Incarnation when the Lord measured the three worlds by His three steps. It also indicates the root meaning of the term, Vishnu—"The one who has the long stride—meaning, "All-pervading.'" Since He is All-pervading, He reaches everywhere earlier than all others.
672. Mahaakarmaa — "One Who performs great deeds." The creation, the dissolution, the protection and the spread of the Knowledge-of-Truth, all these are indeed great undertakings. He alone performs them, through MahaPurushas who have surrendered themselves unto Him—those who, in total surrender, have indeed become one with the Lord in love and being.
673. Mahaatejaah — "Of Great Resplendence." The Upanishads glorify Him in that even the Sun, Moon, the stars and fire have no light of their own. By Him they shine, the Giver of Light to all.In the Geeta, the Lord insists that "The Supreme is the Light of all lights, beyond all darkness" and again He asserts, "Understand that Light in the Sun by which the whole world is illumined, and that Light in the Moon and in the fire to be My own Light."! Here the Light of Consciousness, the Self, is indicated.
674. Mahoraguh — "The Great Serpent." Uraga means serpent. In Geeta, Bhagavan says "Among the nagas, the many-hooded serpents, I am Ananta.) Atlanta is the five-headed Great Serpent also called Sesha, upon which the Lord Vishnu reclines. Again in Geeta the Lord says " Among the serpents I am Vaasuki”. Mythologically, this is the serpent adorning Lord Siva's ring finger. Though so small as to become a ring for the Lord, it was this Vaasuki who offered himself as the great rope in churning the milky ocean. This paradox reminds us of the Upanishadic declaration "Smaller than the smallest and greater than the greatest”.
675. Mahaukratiih — "The Great Sacrifice." The Supreme cannot be experienced without the greatest sacrifice, the total sacrifice of the Ego, the Jecva-Bhaava. The Great Sacrifice indicates traditionally the Asvamedha Yaaga. There- fore, some commentators explain this term "as one who is of the very form of Asvamedha Yaaga."
676. Mahaayajvaa — "One Who had performed Great Yajnas." In the Rama-Incarnation, He had performed Asvamedha- Yaaga. He is the One, by Whose Grace, all "Sacrifices" are fulfilled successfully. One who performs sacrifice properly and faithfully is called Yajvaa.
677. Mahaayajnah — "The Great Yajna." In Bhagavat Geeta, the Lord in describing His Immanence in the world says to Arjuna: "/ am among the Yajnas, the Japa- Yajna." Lord Narayana Himself is the greatest Yajna— therefore, in devotion approach Him and gain His Grace. The Japa Yajna is glorified by the Lord as the greatest sacrifice because it is both the essential means of all other Yajnas and transcends them all as an end in itself, by maintaining a constant stream of the same divine thoughts in the mind.
678. Mahaa-havih — "The Great Offering." The Yajna is He; the very things offered to the sacred fire, the Havis, are also He. Geeta tells us, "We offer to Brahman that which is Brahman, in the fire which is Brahman, and the act of offering is also Brahman."
679. Stavyah — "One Who is the object of all praise" — meaning, One Who deserves all our praise but One Who has none to praise. He is praised by all and He praises none. The Jeevu invokes Him; the Self, the Atman, never in- vokes the ignorant Jeeva.
680. Stuva-priyah — One Who is invoked through the loving chants of the devoted hearts. When a devoted seeker melts away in singing the praise of the Lord, his physical, mental and intellectual preoccupations with objects, emotions and thoughts silently roll away from him. In such quiet moments, in their intense love for the Lord, such seekers come to dwell upon the Nature of the Lord, the Self. In these moments they rise above their present nature and explode into the realms of experiences of the Higher State of Divine Consciousness—Sree Narayana.
681. Stotram — "The Hymn." A glorious hymn, that describes the Lord's Divine Nature, itself is He, as the words lift the singer into the experience of the Supreme Nature of Truth. It is infallible if the singer of the Hymn has full devotion and ardent aspiration to realise Him. "Naama" and "Naamee" are one and the same in experience.
682. Stutih — "The act of praise." The very noble, divine "act of invoking the Lord" is by His Grace alone.
683. Stotaa — "One who adores or praises." The true devotee, singing the divine hymns is also of the Nature of Supreme peace, love, beauty, goodness—the divine qualities attributed to the Lord in whom he dissolves through his songful identification. Such a devotee in this at-one-ment with Him, the Lord praises again and again as "He is the one dear to Me."
684. Rana-priyah — "Lover of Battles." Hence we see Sree Narayana ever carrying His mace and discus in order to destroy the vulgar and thus protect the decent. Here "battle" is the constant struggle for evolution.
685. Poornah — "The Full." The Infinite is ever the same. Though things are apparently emerging out of It, still the Supreme remains irreducible and without a change. Lord Narayana is Ever-Full with His own glories and powers; One who is full with all the wealth, inner and outer, the Supreme Laksmi-pati.
686. Poorayitaa — "The Fulfiller." Lord Hari fulfils, surely, all the desires and demands of His true devotees.
687. Punyah — "The truly-Holy." When the devotee's heart is filled with remembrance of the glorious Form Divine and Infinite Nature Supreme of the Lord Vishnu, He then, in that very moment, removes all sin from His devotee's heart. The Lord is Auspiciousness itself, so where He is invoked, all inauspiciousness must immediately retire.
688. Punya-keertih — "0f Holy-Fame." He is gloriously renowned as the Holy One. Whoever glorifies him becomes himself holy. All the unholy animal passions in the devotee are routed and beaten back when his heart is wholly in tune with the Lord's Glory and Form.
689. Anaamayah — One who has neither the mental or physical diseases. Of pure unstained divine essence is His Nature. He is not involved in Karmas, thus the resultant of the Karmas which visit us in terms of mental restlessness or physical pangs, never touch Him.
690. Manojavah — Fleet as the mind is the Lord's movement. He is anxious to run and reach the devotee to remove his suffering and ignorance. All-Pervading is the Lord, thus He is faster than all those who run after Him—the sense organs or the mind can only move in Him—and wherever they reach, the Supreme, He, in the form of Existence, is already there.
691. Teerthakarah — "The Teacher of the Teerthas." The, term, Teerthas, means Vidyaas. Sree Narayana is the author of the Vidyaas or auxiliary Sciences. Therefore, "One Who is the most ancient Teacher of all Vidyaas and Tantras."
692. Vasuretaah — "He Whose Essence is Golden." In the beginning of Creation were the primeval waters. Into this One Ocean the Lord dropped His Essence and it became a Golden Egg from which Brahmaa, the Creator, first arose. Thus Lord, as the womb of all Creation, is mentioned in the Puranas as "Hiranyagarbha," the Golden Womb.
693. Vasupradah — "The Free-Giver of Wealth." In this context, Vasu means "Worldly-Wealth"— money, property, grains, possessions, progeny. Lord Vishnu who nourishes and maintains all beings with the wealth of His consort, Sree Lakshmi, distributes and patronises His devotees very liberally.
694. Vasupradah — Again, the same term as we read above, but here it means "The Giver of Salvation." Liberation (Moksha) is the greatest wealth—whom He chooses, Moksha is gained by him alone.
695. Vaasudevah — "The son of Vasudeva," Lord Krishna. Or "One Who is Vaasu and Deva." "Vaasu" means "One who dwells in all creatures as their ego-centric individuality (Jeeva-roopa)." 'Deva' means "One Who revels." Therefore, this name for Lord Krishna has the appropriate meaning: "One Who revels in every living creature as the Jeeva-entity in each."
696. Vasyh —"The Refuge for all." The One Who dwells within, veiled behind Maayaa, the mind. The mind pro- jects this play of things, beings, emotions and thoughts. The world is the shadow-show round the Pure Consciousness. Lord declares in Geeta: "I am the beginning, the middle and also the end of all beings." Thus He alone is the Refuge, for there is no other existence. "All have emerged out from Me, exist in Me and must come back to Me."
697. Vasumanaah — One Who is attentive to, and, therefore, concerned with every object and being in this world: "Omnipresent."
698. Havih — "The Oblation." That which we offer unto Him is also permeated by Him—there is nothing other than He, Himself, the same everywhere, in all places, at all times. In Geeta, Lord insists that the "oblations" are nothing but Brahman."
699. Sadgatih — "The goal of good and noble seekers." Lord Narayana is the Spiritual Goal to be reached. "The Good" here means those who know the existence of Brahman, for the Upanishad says: "If a person knows'Brahman exists,' then the wise call him 'good."
700. Sat-kritih — "0ne Who is full of Good Actions." Lord Hari is the One Who maintains the rhythm of creation and the logic of its preservation.

701. Sattaa - The Lord is the "One without a second," and, therefore, remains ever the same, without any differences of genus, species or in Itself.
702. Sad-bhootih — "0ne Who has Rich Glories." The term 'Glories' means wealth, power, happiness. Or "One Who has taken different kinds of Incarnations," exhibiting in all of them the glories of the Supreme. So immeasurable are the Lord's Glories that even all these splendours scarcely reveal His Divine Might. Him, whom even the Devas know not; only the Yogis in meditation come to perceive His Eternal Glory.
703. Sat-paraayanah — The Supreme Goal for the "Good" who pursue the path of Truth. Here the "Good" means those who are the Knowers of Brahman,
704. Soora-senah — "One Who has heroic and valiant armies." The Incarnations as Rama and Krishna are indicated here in whose armies there were valiant people like Hanumaan and Lakshmana, Arjuna, Bheema and others.
705. Yadusreshthah — "The Best among the Yadava clan." The Glory of the Yadavas—Lord Krishna, Who was an Incarnation of Sree Hari.
706. Sannivaasah — "The Abode of the Good." The great souls of realisation come to live in Him, the Self; drowned in God-Consciousness, they beam out from that Abode their divinity all around. Bhagavan in Geeta says: "My devotee thus knowing (realising the Truth, the jneyam, seated in the heart of all) enters into My Being."
707. Suyaamunah — One Who is attended by the righteous Yaamunas—meaning Gopas who live on the Yamuna banks. In a metaphysical sense, these Gopas are not the keepers of 'cows,' but the keepers of the sacred milk of Knowledge—Upanishads.
708. Bhootaavaasah — "The very dwelling place of the Great Elements." "Since the Beings (Elements) dwell in You, You are called 'Bhootaavaasa,'" so says Harivamsa. Bhagavaan Himself says in the Geeta: "I am the Source of all Creation." Therefore He is also called the 'Bhootayoni.' 709. Vaasu-devah — One Who envelops the world with His Maayaa-powers of veiling and agita- tions. The Lord discloses: "I pervade the whole world with My Glory, as the Sun with its rays."
710. Sarvaasu-nilayah — "The Abode of all Life-Energies." One Who is the very Substratum for the life and existence of all creatures. He is the Self, the Life in all of us—therefore, He is the very support for the Praana in each living creature.
711. Analah — "0ne Who is of Unlimited Wealth, Power and Glory." There is no boundary for His Glories—there is no limit for His Greatness, as He is, by His Nature, beyond all Naama-roopaadi and All-Pervasive. 'Of My Divine Glories there is no end', Bhagavan Himself reveals to Arjuna.
712. Darpahaa — "The Destroyer of pride in evil-minded people." Easily He curbed the pride oflndra and others by lifting the mountain and protecting the cows of the Yamuna banks.
713. Darpadah — "One Who gives pride to the righteous,"—meaning. One Who creates in the Good an anxious urge to be the best among the righteous and virtuous. This pride is their protection from compromising in even a small way in any act. This is a positive 'pride' of the higher order. There is also a reading of A-darpadah when the meaning would be: "One Who never allows His devotees to become proud." In this way, devotees who totally surrender unto Him all their virtues, acting on purely as His agents, are freed by Him from the bondage of spiritual pride. For such pride, resulting from a preponderance of Saliva guna and sense of doership, would make them vain-glorious of their goodness.
714. Driptah — One Who is ever drunk with the Infinite Bliss of His own essential nature as Sat-Chit-Aananda.
715. Durdharah — The object of contemplation which is indeed very difficult to attain:—the One Who is re- alised by Yogis through arduous processes of intense, single- pointed contemplation. Lord Krishna in the Bhagavad-Gita admits: "Greater is their trouble whose minds are set on the Unmanifest; for the goal, the Unmanifested, is very hard for the embodied to reach."
716. A-paraa-jitah — "The Unvanquished." "Never-Conquered" is the Glory of the Self, for, conquering is of'objects'; the 'Subject' can never be conquered. This, being the Reality in all, the senses, mind, etc., including the faculties (Devas} can never reach or conquer Him. Even when the mighty senses and the terrible Asuras fight against It, still these over- whelming powers of desires and passions can never vanquish the Self, the divine Narayana
717. Visvamoortih — "Of the Form of the entire Universe." Lord is the total—created, so His Form is called Visvaroopa. The total-gross-form of the Universe to- gether represents His gross-Form-Divine.
718. Mahaa-moortih — The Great-Form- Divine of the Lord as He reclines upon the Sesha couch as the very support for the Creator to bring into existence the Universe of forms and plurality. The entire Universe and the Creator of the Universe are but an aspect of Sree Narayana, the Supreme Self.
719. Deepta-moortih — "0f the Resplendent Form." As Consciousness, He is ever bright and fully effulgent, illumining all experiences at all times. Sanjaya re- ports: "If the splendour of a thousand Suns were to blaze out at once in the sky, that would be like the splendour of that Mighty Being."
720. A-Moortimaan — "Having no Form." Though He is described above as Deepta-moorti: "of the Resplendent Form"; Mahaa-moorti: "of Great Form"; Vishva-moorti: "of the Universal-Form"—He has, in reality, "No-Form"; A-moortimaan. He pervades all, but nothing limits Him. The limited alone has a form—the Unlimited, like 'Space', has no form. The Infinite Brahman being so subtle, "Subtler than the subtlest," Sree Narayana as the Self-in-all, allows everything to remain in Him, but He is not conditioned by any one of them, ever.
721. Aneka-moortih — "Multi-Formed": One Who Himself has become the world of varieties of Forms —Who has Himself taken the various Incarnations in order to help the world of beings to evolve quicker and fuller.
722. Avyaktah — "Unmanifest." Things are called manifest when they can be perceived by the sense- organs. As the Self, the Consciousness in us, Sree Hari is the very faculty of seeing, hearing, smelling, tasting and touching in the five sense-organs. He being, thus, the very subject. He cannot at the same time be the object of the sense-organs. Hence, He cannot be defined or described.
723. Sata-moortih — "0f Myriad-Forms": even though Consciousness, like Light, has no form of its own, all thought and the thought-projected world of infinite forms are all illumined by the Supreme. Therefore, the Self, function- ing through the fluctuations of the restless mind "creates" the illusion of forms—all those forms as His, just as all dream- forms are created by the waker's mind only.
724. Sataananah - "Many-Faced": because He is of the Universal-Form, all faces are His only. "Hands and feet everywhere, with heads and mouths everywhere. His ears everywhere, stands (The Lord), enveloping all"
725. Ekah — "The One. The One-without-a second." As the Infinite is without any of the three distinctions, He, Sree Narayana, the Brahman, can only be the One without any otherness.
726. Naikah — "The Many." One Who, though the One, yet plays in the bosom of all the living creatures. Just as we are one entity, but our thoughts are many, the Supreme Consciousness, Sree Narayana, though One, His reflections as 'Jeevas' play in all mind-intellect-equipments. Because He is thus seen to be manifested in the world of plurality, He is "Not One." Again, "The One" is a definition, a quality. The Lord is Indefinable, quality-less (unqualified). Hence after making the student grasp that He is "The One," where the pluralities are all merged, the teacher is immediately pointing out that He is "Not even One." For, to conceive "The One" is to conceive the Truth with our intellect—He is to be experienced on transcending the intellect. "The One" has a meaning only with reference to the many. "The One" is a relative statement. To show that the Infinite is to be "experienced" by the "becoming" and not by "knowing," the teacher has negated "Not even One." Sruti says "The Lord sports with many forms by His Maayaa."
727. Savah — "He Who is of the nature of the Sava—Sacrifice." The sacrifice in which the Soma juice is squeezed out is called Sava.
728. Kah — "Happiness." One Who is of the Nature of Bliss. Since He transcends the body-mind-intellect-equip- ments, which are the seats of sorrow, in Him there can be only Bliss. Or Kah means a question: He Who is ever a "question without an answer" to the human intellect — He who can be experienced only on transcending the intellect and not apprehended through intellection.
729. Kirn — "What." Since the Lord is the final Goal to be reached, He is the One Who is to be enquired into or diligently sought through constant questioning upon What is His Nature. Also because the Truth is realised through this process of enquiry and discrimination—the final Goal of all "What" enquiring—the Lord, is termed here as "What," (Kirn). 730. Yat — "Which." The pronoun "Yat" means "that which is self-existent." Hence in the Upanishads we find the usage of this term frequently. It may also be noted that the pronoun "Which" (Yat) denotes an already existing object. Thus the Self-existence of the Supreme Reality, independent of the existence and non-existence of things in the world is indicated when Lord Sree Hari is termed as "Which."
731. Tat — "That." The Supreme is indicated by this term in all the Upanishadic literature, and one of the Mahaavaakya is "That Thou Art". Here "That" means the Truth that is not comprehended now, but is to be apprehended through listening to the Teacher (Sravana), reflections upon what you have heard (Manana) and meditation. In Geeta, Bhagavan says: "Om Tat Sat" are the three designations of Brahman. Or again, the term Tat can mean "That which expands all the world of plurality."
732. Padam Anuttamam — "The Unequalled State of Perfection: The Supreme State of Truth." Lord Vishnu is the Way and the Goal and the very pilgrimage. "He than Whom there is no Higher."
733. Loka-bandhuh — "Friend of the World." Everyone is inextricably bound to Him in His Love Infinite, and He is the Father to all. Since there is no well-wisher or friend dearer than one's own Father, He is the One unfailing sure Friend of the world of beings and things. The Lord serves Tor the uplift of the world whenever the creatures come to suffer sorrows created by their own immoral negative ways.
734. Loka-naathah — "0ne Who is the "Lord" of the World," or "One Who is 'solicited' by the world of beings for the fulfilment of all their desires and needs. Or it also means, "One Who 'adds glory' to the world. There are also interpretations for the term 'Naath' ('TPT) which express "shines, praised by or loved by": in all these different meanings, Sree Hari is described as the Lord of the World Lokanaatha.
735. Maadhavah — "One Who was born in the family of Madhu." The Vaisaakha-month is called Maadhava- month because the Lord is the Spirit of Beauty behind the Spring and its regal lush.
736. Bhakta-vatsalah — "One Whose Love for the devotees knows no bounds." He is ever merciful and endlessly kind towards His devotees.
737. Suvarna-varnah — "Golden Coloured" is Sree Narayana for He is, in the devotee, the pure Self; and in all. He is the very All-Illumining Pure Awareness. Mundaka Upanishad declares: "When the Seer sees Him of Golden- hue."
Upon witnessing the Self-Effulgent (Golden) Being, the seer's realization is completely transforming, and "then that wise one, shaking off all deeds of merits and demerits, becomes stainless, and attains the supreme State of Equipoise."
738. Hemaangah — "One who has limbs of Gold." The description of the Lord functioning through the orb of the Sun is well-known: Hiranmaya—"of pure-golden- form." Sruti mentions it: "This Golden Person seen in the disc of the Sun" ... This same Upanishad insists further that "Mind is Brahman" and the "Sun is Brahman." Lord Hari, as the Infinite Brahman, plays in the Sun (Soorya-Narayana)— thus the term is most appropriate.
739. Varaangah — "With beautiful limbs." Also, Vara can take the meaning "lovable," therefore, Sree Narayana is described here as "One whose form (limbs) is supremely "lovable" to the yogi-of-devotion."
740. Chandanaangadee — This is made up of two terms, "Joy-giving" (Chandana) and "armlets" (Angada). Thus the phrase means "One Who has attractive armlets." It can also be used as describing "One Who is smeared with the sandal."
741. Veerahaa — "The destroyer of the valiant heroes"—in order to uphold righteousness. Lord Hari takes His Incarnations and destroys the intrepid and daring Asuras in battle. Again, it may be interpreted as One Who destroys the powerful and mighty forces of likes and dislikes—Dvandva —pairs of opposites, the hosts of our own negativities in our hearts.
742. Vishamah — "Unequalled." Arjuna, in Bhagavad-Gita, estimates his experience of the Lord's Cosmic Form and says: "None there exists who is equal to You; how can there be then another superior to You in the three worlds, 0 Being of unequalled power?"
743. Soonyah — "The Void." Here Void means the total absence of (a) the equipments-of-experiences—the body-mind-intellect; (b) the fields-of-experiences—the objects- emotions-thoughts; (c) the experiencer-attitudes—the perceiver-feeler-thinker personality. In Brahman, the Pure Consciousness, all these three (a, b and c) are totally absent as the devotee of Hari transcends them all. So the Lord, in His Infinite Nature, is 'without attributes;' seemingly then. He is the "Void." This is not "non-existence" of the Buddhists. This is Pure Existence without the object-emotion-thought world—the Self, Sree Narayana.
744. Ghritaaseeh — "One Who has no need for any good wishes from any one." The Infinite Lord, perfect and transcendental, has no need for any of the objects of the world to make Him complete since the state of incompleteness is indeed the springboard for all desires to gush forth. It can also mean one who has eaten away the ghee stolen from the cow-herds' store-rooms in Brindavan.
745. Achalah — "The non-moving." Either it can signify One Who never falls and therefore does not move away from His own Infinite nature, or it may mean that since the Lord is All-Pervading, He cannot move as there is no place where, at any time. He is not. He is Ever-Present everywhere.
746. Chalah — "Moving." By the juxtaposition of these two opposite qualities, we are reminded that the ap- parent world of plurality that constitutes the realm of change is also nothing other than the immovable Atman interpreted through our personal equipments of experiences. Unconditioned by the body, mind and intellect, the Lord in His Infinitude is motionless, but as conditioned by the vehicles He apparently seems to move. We have already explained this relationship earlier. It is something like a traveller, though himself sleeping, is able to travel all the night since he is conditioned by the vehicle which carries him.
747. Amaanee — "One who has no false vanity." Since He knows His own real divine nature. He has no false identifications with the equipments of not-Self such as the flesh, the emotions or the thoughts.
748. Maanadah — "One who gives, or causes, by His Maayaa the false identification with the body." The Sanskrit term 'maana' can also mean 'honour,' and therefore, ''maanadaK can mean One who honours all His true devotees. The root 'rfa' in Sanskrit means 'blasting', and therefore, the same term can also mean one who blasts all false notions from the bosom of his devotees.
749. Maanyah — "One Who is to be honoured." He is the most worshipful as He is the very material Cause for the world of plurality. Bhagavan Sankara says: "If he, who has realised the Supreme, is so blessed and to be honoured in this world," how much more worshipful is the Lord who is the very substratum and support of the whole universe and by Whom all are blessed and inspired to gain their experiences in the world of things and beings!
750. Lokasvaamee — "Lord of the Universe." Here the word “loka” in Sanskrit means 'field-of-experience.' The One Who is the Controller, Director, Who is the Lord and Governor of all fields-of-experiences of all living creatures, at all times, everywhere, is the consciousness that illumines matter. Therefore, the term Loka-svaamee is extremely appropriate.

751. Thriloka-dhrik - "0ne Who is the support of all the three worlds." Apart from the usual concept of the three worlds: heaven, earth and hell, there is a deeper import of the term 'loka'. It should mean the three fields of experience constituted of waking, dream and deep sleep. Atman, the Self, as Consciousness, is the One that supports all these three states inasmuch as, without this kindling support of life in the bosom, it would be impossible for us to have any experience.
752. Sumedhaah - "0ne who has Pure Intelligence." In fact, the term may denote a special power in the human intellect which is the capacity to remember and repeat what has been once experienced before. As such, the term indicates that the very nature of the Self is not a knowledge newly gained, but it is only a remembrance of the seeker's own real nature, which the seeker in his earlier confusion had for- gotten. So long as we have not invoked this great power of memory of our real nature, we shall continue to grope in our sorrows created by our misconception. On realising the Self, it is not that we gain anything new, but we re-discover our own essential Self. Naturally, therefore, with reference to our present forgetfulness, the ultimate goal is indicated by the pregnant term 'Divine Memory Power.'
753. Medha-jah - "Born out of sacrifices." 'Medha' means sacrifices like Asvamedha Yajna. In such a sincere and great ritual. He is invoked and in His Pure Presence there in the sacrifice, we can say He is born. The Geeta meaning of 'sacrifices' (Yajna) is "a co-operative endeavour wherein we offer our capacity into a field of chosen work invoking in it the unmanifested Lord Who pours forth His blessings in terms of profit." In this sense, when all the personality layers are offered in an act of total surrender, the spiritual experience of the Self is born. To the student of Vedanta, the term is rich in its suggestiveness.
754. Dhanyah - "Fortunate." As He has no objects yet to be fulfilled, or any of His wishes not already fulfilled. He is indeed one who is utterly fulfilled. The state of the Self is an eternal state of total contentment."
755. Satyamedhah - "One whose intelligence never fails." He is the supreme Power of Discrimination, never deluded by the finite world of appearances, but is, in all circumstances, ever rooted in the Truth that He alone is the world of multiplicity.
756. Dharaadharah - "The sole support of the earth." The earth here stands for matter; and the very essence from which matter has come to express itself, both in its gross and subtle forms, is the Self, Narayana, and therefore, He is considered as the very substratum for the play of matter (earth). Geographically, the earth is supported by water. Water is supported by the atmospheric air and the atmospheric air by the space. The daring enquirer may still continue the question and investigate into the source of space. We know that the space is a concept which we experience in our intellect. All experiences of the intellect are established in Conscious- ness and, therefore, the ultimate support for the entire 'world is the Supreme Narayana.
757. Tejo-vrishah - "One Who showers Radiance." In the outer cosmos the Sun gives out heat and light, and because of this, rain and cultivation are possible-not directly because of the Sun, but due to the sum-total-result of an endless chain of cause-effect links. In the same way, He Who by His mere presence illumines the experiences of all living creatures with His Light, is Sree Narayana, the Self.
758. Dyutidharah - The term 'Dyuti' in- dicates the glow of beauty and strength in a form; thus the term means "One Who bears an Effulgent Form." The expression also discloses that the seat of Pure Consciousness is described as "the Bearer of Radiance" for it is in the light of the Atman that creatures become aware of all their perceptions, emotions and thoughts.
759. Sarva-sastra-bhritaam-varah - "The best among those who wield weapons." Since Sree Narayana is described in the Puranas as wielding the Discus (Sudarsana), it, being the greatest of all weapons, justifies this term. Also, the Lord never uses His weapon of annihilation indiscriminately-for He is ever supremely just. It is also significant that all destructions in nature are always 'construc- tive destructions', therefore the Lord's Discus is itself Called "the auspicious vision" (Su-darsana). In the maturity of one's evolution when one becomes fit for one's own inner unfold- ment, slowly, but irresistibly the seeker can ever detect a secret hand that diligently cuts off all his connections with the outer world, and compels him to lean more and more on the higher. Our Puranic literature is replete with instances, and, without exception, in all of them Sree Narayana is described as using His weapon to destroy the devilish-and to give him Moksha! -"the Auspicious Vision": Su-darsana. Others, when they employ their weapons on destruction, the result invariably ends in a sad 'destructive destruction', and, therefore, to invoke Him as "the best among those who wield weapons" is most significant for a seeker.
760. Pragrahah - One Who is the sole receiver of all the worship of every devotee, irrespective of his creed or race, or his location in the world, at all times. The devotee may invoke the spiritual presence in various institutions, using different symbols, believing in his own creed and scripture, but, whoever he be, when he comes to transcend his vehicles of perception, feeling and thinking, the experience of the Self (God) should be universally one and the same-as God is All-Pervading and Changeless. This great factor-transcendental is the Self, Sree Narayana, and therefore. He is the ultimate, sole Receiver of all prayers that rise consciously or unconsci- ously in every heart, be it from a plant, an animal or a man.
The term Pragrahah' is used in Sanskrit to mean the reins with which horses are controlled and their movements regu- lated. In this sense when we reflect, the metaphor of the chariot in the Upanishad suddenly comes in front of us. In this famous scriptural metaphor, mind is the rein by which the steeds of the sense-organs are controlled and regulated. Here Lord Sree Narayana Himself is invoked as 'Pragraha' because when the mind has turned in devotion to His feet, the devotee need not strive to control his sense-organs, but the Lord's own glory shall imperceptibly do the job for His beloved seeker. There- fore, a truly devoted heart in its utter surrender, calls the Lord "as the very controller of his sense-organs."
761. Nigrahah - "The killer." An uninitiated student may get shocked when he finds that the Lord is invoked as a murderer! But it is true. The only difference is that He is only the destroyer of the ego-just as a doctor is a 'murderer' of diseases; just as the sun is the destroyer of the night; as summer is the annihilator of winter. Similarly, the Lord is the destroyer of ego and ego-centric limitations in the devotee. In Sanskrit this word also indicates "One Who absorbs the devotee unto Himself." Once an individual withdraws himself even a wee bit from his total pre-occupation with the world and turns his attention to the spiritual centre in himself, the Lord fascinates and enchants the seeker's attention more and more to His own Infinite Glory, and ultimately "absorbs" (Ni-grahah) the individual totally into the state of Pure-Consciousness.
762. Vyagrah - "One Who is ever engaged in fulfilling the devotee's desires." Desire arises in the human mind due to a sense of imperfection in oneself. In the absolute sense of bliss and peace, which is the true nature of Sree Narayana, there cannot arise any desire and, therefore. He is described as "the fulfiller of all desires."
763. Naika-sringah - "One Who has many (na-eka=Naika) horns." To a modern student it would look fantastic and even foolish should one worship his Lord, the God, as One with many horns. This mental shock can even stun him when he understands also that his Lord has three legs:
"Chatvaarah Sringaah Trayo Asya Paadaah," says the Maha Upanishad. If the literal translation shocks the student, the very jolt prods him to a more vigorous enquiry. The four horns mean the four States of Consciousness-the waking, dream, deep-sleep and the fourth plane of consciousness, the Pure Awareness. The three feet (paada) indicate the three states of consciousness in which we now revel in our gross, subtle and causal bodies respectively.
764. Gadaagrujah - "The elder brother of Gada." Lord Krishna had a younger brother whose name was Gada. The term Gada has also the meaning in Sanskrit of ''mantra.'1 Mantras are chanted and therefore Gada can indi- cate 'mantra,-"Gadyate iti gadah." A commentator insists that Ni-gada means mantra, but the prefix Ni gets dropped, so Gada means mantra. Naturally, "Gadaagraa" would mean One who manifests or is invoked through mantras.
765. Chatur-moortih - "Four-Formed." The Lord, the Infinite is considered as having four forms-meaning that He, in His manifestations in the world, takes these four forms.
The Puranas have declared that the incarnations of the Lord in the various Yugas were of different colours: white in Krita Yuga, red in Tretaa Yuga, yellow in Dvaapara Yuga and dark (black) in the Kali Yuga. But according to Vedanta, the Lord, the Self, has four distinct expressions in the subjective life of each individual: the Waker, the Dreamer, the Deep- sleeper and the Pure Self. In the microcosm these are called as Visva, Taijasa, Prajna and Tureeya, and in the macrocosm, the Lord's complete expression, in the total gross, subtle and causal bodies, is called as Viraat, Hiranyagarbha, Eesvara- and, beyond all bodies as the Eternal Paramaatman.
766. Chatur-baahuh - Lord Narayana is represented as having four hands. These represent the four factors that together constitute the inner equipments in man- mind (Manas); intellect (Buddhi); thought flow towards objects (China) and ego (Ahamkaara). These are the four agents by which all the physical activities are controlled, regulated and constantly commanded from within the body.
767. Chatur-vyoohah - "One Who expresses Himself as the dynamic centre in the four Vyoohas. A "Vyooha" is a whirlpool of activities made by a large number of imperfected forms, commanded by a pivotal person who remains in the centre of the whirlpool-just as a battalion functions under the orders of its commander. It is shown in this analogy that the Lord, the central Source of all activities, is manifest as the universal Force which blesses every engagement and contact of a living man with his outer world. In the Aitareya Upani- shad, the four Vyoohas (or persons) are mentioned: the person in the body, the person in the Chhandas (Vedic mantra), the person in the Vedas and the Great Person.
768. Chatur-gatih - "The ultimate goal of all the four." Though their means and purposes appear diver- gent, Sree Narayana alone is the inevitable goal of all activities of the four types (Varnas) of men: Thinkers (Braahmanas), Rulers and Leaders (Kshatriyas), Men of Commerce (Vaisyas) and Workers (Soodras). The Lord, also, is the consummate goal to be achieved by the four stages (Aasramas) of life: the Age of Study (Brahmacharya), the Householder (Grihastha), the Retirement (Vaanaprastha) and the Stage of Renunciation (Samnyaasa).
769. Chatur-aatmaa - There is also a reading as Chatvaraatmaa. In the former read- ing, the definition suggests "the clear-minded"-meaning the Lord is one who is completely free from desires, passions, vanities, in short, free from all maladies of ego in His essential Nature. In the latter term, the meaning signifies that Sree Narayana is the one Infinite Effulgence which expresses Itself as the four aspects of our inner equipment (Antahkaranu Chatushtaya).
770. Chatur-bhaavah - "The Source of the four." One Who is the Source for the four types (Varna), for the four stages-of-life (Aasrama) and the four human aspira- tions (purushaartha). The human aspirations as codified by the Sanaatana Dharma are again four in number. Righteousness (Dharma), Wealth (Artha), Pleasure (Kaama) and Spiritual
Liberation (Moksha). Lord Krishna reveals in the Bhagavad Geeta: "All the four types in creation have come from Me."
771. Chatur-veda-vit - "Knower of all the four Vedas." The Lord is the very theme discussed and expounded in the four vedas. The student of the vedas when he realises the Lord, then only he fulfils his study of them. In this sense of the term, Bhagavan proclaims in the Fifteenth Chapter of Geeta: "I am verily that which has to be known in all the Vedas: I am indeed the author of the Vedas and the "knower" of the Vedas am I."
772. Eka-paat - "The one-footed." The term'paada' in Sanskrit has two meanings: a 'part' and a 'foot." The Lord, in Bhagavad-Gita, uses the first meaning to describe His mighty Glory: "The whole universe is supported by one part of Myself." There is a reference in the Taittireeya Aaranyaka which clarifies the latter meaning: "All beings are His foot." The significance here is the same as in Geeta-wherein even the totality of all universes cannot be compared to Him, the Infinite Absolute Existence.
773. Samaavartah - "The efficient turner' -of the wheel-of-life. 'Aavarta' is to turn. The wheel-of-life- and-death, the samsar, is constantly being churned by the Law, which is none other than the Lord. The Law and the Law-Giver are one and the same in this universe-Sree Nara- yana.
774. Nivrittaatmaa - "One whose mind is turned away from all sense indulgences." The famous 'two birds' of the Mundaka Upanishad strike a simile here. "Two birds bound one to the other in close friendship, perch on the selfsame tree. One of them eats the fruits of the tree with relish, while the other looks on without eating." The latter is the Nivrittaatmaa. Some commentators have taken the word as 'A-nivrittaatmaa' in which case the meaning would be: "One who never turns away from anything, but enters into every- thing," as the very Self is every thing and every being-that Supreme One, Lord Narayana.
775. Dur-jayah - "The Invincible"-One who cannot be conquered by anyone else. Even though, in the majority of us, there is a preponderance of the lower urges, in the patient grinding fit time, the evolutionary goal ultimately wins and irresistibly pushes each one of us towards the altar of the Self. Battles may be lost but the war in the end is won by the Lord of our heart.
776. Durati-krafnah - "One Who is difficult to be disobeyed." This term declares a truth which is proven upon observation of this scientifically precise world where no object or being dares to disobey the Lord, the Cosmos. The Rishi in Kathopanishad""" says "through fear of Him the Fire burns, through fear of Him shines the Sun, through fear of Him functions Indra, Vaayu, Lord of the Wind, and Death itself is the fifth"-as though He is behind each one with uplifted thunderbolt. The term 'Atikrama means 'going beyond', therefore the term, as it stands, indicates "a state beyond which no one can go"-meaning Sree Narayana is the final and the absolute destination of all evolution. He is the transcendental Reality and other than He there is no more a beyond to be achieved.
777. Dur-Labhah - "0ne Who is obtained with consummate effort." The final destination of all evolution is He, the spiritual perfection. Therefore, He is only gained after millenniums of slow evolutions, from the insignificant unicellular existence to the status of man, and the fulfilment of man's evolved, rational life is the state of Godhood. The reward for all the slow and steady efforts of evolution is bestowed when an organism reaches the height of the rational human being; and, thereafter, through selfless, dedicated service, deep and individual devotion, and sincere and serious study of the scriptures, man learns to remove his mind from all his worldly pre-occupations and brings himself to finally realise his divine Godhood. Indeed, the state of Narayana- Consciousness is an experience that is to be obtained with consummate effort.
778. Dur-Gamah - "0ne Who is realised with great difficulty." In Bhagavata there is a statement that the Lord is easily obtained (A-dur-gamah). For those who have not already developed extreme meditative abilities in their devoted hearts, the processes of self development, when studied from a book or heard from a teacher, the immediate reaction in the bosom of such students will be that it is very difficult. But as he marches forward in his saadhanaa he gains the further guidance and inspiration to 'go-forward.' More bounteous aspects on him beam and the 'kindly light' leads him safely to the goal through all obstacles. A candle or torch can at best light up only ten or fifteen yards in front of a traveller. It can never illumine the whole path of one or two miles at a stretch. He has to start and proceed as far as he can see and as he marches ahead the forward stretches will be illumined.
779. Dur-Gah - "Not easy to storm into." The term is used in Sanskrit to indicate a fortress; therefore the suggestion is that the essence of the Lord, Sree Narayana, is fortressed around by the matter vestures and their objects of fascination. Attracted by them, our attention is always distracted towards the joy contents in them. This seducing power of the matter vestures is itself the mighty Maayaa, which only very rare, courageous and blessed ones are able to cross over.
Bhagavan Himself says: "Mama Maayaa Duratyayaa.. ." The Upanishads say that the Truth, Narayana, cannot be perceived by the senses, imagined by the mind or thought of by the intellect. These being the only source of our knowing, it seems almost impossible to realise the Truth. It is only an all-out suicidal attack that enables some rare ones to storm the fort and reach the Goal. Hence to an extrovert man, the seat of Consciousness apparently seems to be impenetrably fortified. The direct meaning here indicates the great Lord seated in our heart Who is "not easily realised."
780. Dur-aavaasah - "Not easy to lodge"- within the heart steadily for even great seekers who are diligent in their consistent pursuit. To withdraw the mind from the objects of pleasure and to steadily contemplate upon the great Seat of Life is not an easy accomplishment. Therefore, even yogins, in their persevering meditation, find it not easy to contemplate steadily upon Sree Narayana, hence this name. "This Yoga of equanimity, taught by Thee, 0 slayer of Madhu, I see not its enduring continuity, because of the restlessness (of the mind)," cries Arjuna in the Geeta. Bhagavan also adds in the same Chapterf that the meditation should be "As a lamp placed in a windless place does not flicker."
781. Duraarihaa - "One Who is the slayer of the devilish Asuras." Even in those among us who are not steadily good, the Lord, when invoked, out of His compassion, destroys the devilishness and redeems our personality from its sad consequences. The asuric tendencies are in the bosom of every seeker and devoted invocation of the Lord in our bosom can cleanse the heart of all its negative tendencies. Therefore, it is indeed appropriate that He is significantly indicated as ''Duraarihaa.''
782. Subhaangah - "One with enchanting limbs of perfect beauty." The Beauty of all beauty is the Lord, and His captivating form and the rhythm of His shape are the theme of meditation for the devotees. In the Upanishads the Infinite Lord, the Self, is described as Peace-Auspiciousness- Beauty (Saantam-Sivam-Sundaram). Thus the devotees of the Lord, remembering the auspicious beauty of His sacred limbs, prostrate at His altar in their deep reverence and mounting joy of devotion.
783. Lokasaarangah - "One who has enquired into or understood the Essence behind the universe of names and forms." Or, Lokasaarangah can mean the es- sence, or the source, of the world which is the great Pranava, 'OM.' So the term means the State of Supreme Consciousness that is gained or reached through the contemplation upon the significance of OM.
784. Sutanluh - "Beautifully expanded." Just as the thread is drawn out in different counts from cotton which is later employed as the warp and woof in the creation of infinite varieties of cloth, so too, from the Narayana-Consciousness, the endless variety of beings and things gets projected to constitute the enchanting tapestry of His mighty universe. As the thread is the substratum for all the various fabrics, the Narayana is the beautiful thread, the substratum, for all this wonderful universe. The Lord Himself says: "There is nothing whatsoever higher than I, 0 Dhananjaya. All this is strung on Me, as clusters of gems on a string.
785. Tantu-vardhanah - "One who sustains the continuity of the drive for the family." The family is maintained by the virility of the members and this potency in the individual is an expression of vitality which Life imparts to the living organism. Thus, the grace of the Self is that which is manifested in the fertility of the seed (Ojas). Generally in India, among the Hindus, it is customary to attribute the continuity of the family to the Grace of Narayana.
786. Indrakarmaa - "One who always performs gloriously auspicious actions." The root 'Id' is used in the sense of "Supreme Auspiciousness, Parama-aisvarya
787. Mahaa-karmaa - "One Who accomplishes Great Activities." To create a cosmos so scientifically precise and perfect out of the five great elements, and to sustain them all with an iron hand of efficiency, all the time constantly presiding over the acts of destruction without which the world of change cannot be maintained, is, in itself, a colossal achievement of an Absolute Intelligence.
788. Krita-karmaa - "0ne Who has fulfilled all His activities." There is nothing more for Him to achieve. He is the Goal. He is the Destination. In His Eternal Perfection there is nothing more for Him yet to achieve. This sense of complete fulfilment is described in all the scriptures as the State of Blissful Perfection-the Self.
789. Kritaagamah - "One who is the author of the Vedas." The vedic mantras are called Aagamah. The mantras were revealed to the great Rishis during mo- ments when they were not identified with the Body-Mind- Intellect and, therefore, they were not, at those inspired moments, limited individual egos. Where the ego is thus ended, the Self alone comes to manifest. In this sense of the term, all scriptures have burst forth from prophets and seers when they transcended their limited existence to experience their oneness with the Eternal, Sree Narayana. In Bhagavad Geeta also, Lord Krishna confesses, "I am the author of all the Vedas; I alone am the knower of the Veda."
790. Udbhavah - "The ultimate source"-- the very spring of Creation. In the Puranic view of the term, it may mean One Who has by His own free-will manifested Himself by Himself for the service of mankind, or, it may designate subjectively, the Self, Sree Narayana, as the one dynamic Witness in Whose Presence alone the vital activities of life gush forth into expression.
791. Sundarah - "0f unrivalled beauty." In almost all religions the Infinite Lord is described as one having the most enchanting beauty. When we experience beauty in the world, we are moved to consider its beauty either by the pro- portion or the symmetry, or the tender charm in the object of observation. Within the mind of the observer, there reflects for a moment the rhythmic grace in the proportion, the smooth peace in the symmetry, or the joy of ecstasy which ripples out from the object into the contemplative eye. In all these condi- tions, the observer's mind, sensitive to the aestheticism in him, quietens, and, it is at such moments of supreme inner satis- faction, the flashes of "beauty-experiences" flood the bosom. Remember, beauty is not in the object nor is it in the mind. The enchanting occasion silences the mind that is now available for the aesthetic reaction which resultingly fills the observer- and this is nothing but the manifestation of That which is behind the mind, Sree Narayana. Hence, the Infinite Reality is glorified in the Upanishads as "Peace-Auspiciousness-Beauty'' ('Saantam-Sivam-Sundaram).
792. Sundah - "0f Great Mercy." Whatever be the amount of vaasanaas hoarded in our personality, due to our ego-centric, extroverted activities, once a devotee turns unto Him in total surrender, all the vaasanaas are purified and he comes to move more and more towards Him-as though, in infinite mercy, He forgives all sins that a man might commit in his innocent ignorance (Avidyaa).
793. Ratnanaabhah - "Of beautiful navel." Text books of Bhakti-cult advise devotees that they should meditate upon the Lord's navel-point, as a flashy, brilliant jewel (Ratna). This point of concentration is not without significance. The mystics of India long ago explored the per- centage of human action that is grossly manifest at the physical level. Today also, psychologists confess that they have no other knowledge beyond the obvious fact that thoughts express themselves as actions. But deeply meditative mystic enquirers delved deeper to detect and chart the story of actions. In their adventurous explorations, they discovered that in seed form all thoughts are with the Infinite (Para) before manifestation. From this womb they become manifest and an individual be- comes dimly aware of thoughts in their embryo form-vague and still incompletely un-formed (Pasyantee). Thereafter, the thoughts get translated into expressions (Madhyamaa) and in their last full stage of manifestation they come to express them- selves as actions in the outer world (Vaikharee).
In this chain of processes when thoughts become manifest for the thinker, it is said the seat of Pasyantee-stage is the navel region. This brilliant seat of nascent manifestation of all thoughts is indicated here as "the jewel of his navel." Generally, the intelligent student would readily jump to the conclusion that this truth is merely a poetic exaggeration, but there is a deep significance in it indeed.
794. Sulochanah - "One Who has the most enchanting eyes." The term indicates the beauty of the Lord's eyes for those devotees who turn to the Lord's form. To the deeper students of contemplation, the eyes are great not be- cause of their form, colour or expression, but because of their ability to see constantly the infinite purpose and goal of the entire creation. Therefore, the term means "One who has the wisdom of the Self."
795. Arkah - "One Who is in the form of the Sun." The Sun is worshipped as a Vedic deity, even by the Creator Himself-hence, the term suggests 'most worshipful.' The Sun-centre of the solar system-is the one source of light and energy illumining and nourishing everything. The Infinite Consciousness, Sree Nurayana, is the Sun by Whose Splendour the experiences of all people are illumined, at all places and at all times. He, as the One Life, thrills all living creatures and presides over, in and through their nurture and nourishment. Once He has left from therein, that body cannot be maintained -though we witness today the experiments of medical science to do so.
796. Vuujusanah - 'The giver of food." The one Vital Force that ultimately sustains, supports and nourishes all living creatures in the Universe is the Supreme. and Its Nature is not really different from the Lord, Sree Narayana. In the Bhagavad Geela the Lord describes Himself as manifesting through the sun as the sunlight which pene- trates the earth to fertilise it. The fertility of the soil, in turn, becomes the plant on the surface into which the Lord transfuses the food value of the vegetable world by the essence of moon- light from the moon. Further, in the Upanishads, we find indicative declarations that offerings, given in the worship of Fire themselves come down as a reward in the form of rain and plenty for the society.
Again, it is a law of life that each individual is supplied with the exact type of 'equipments for experiences' and each one also finds himself in the precise environmental circums- tances for their expression according to the texture and type of vaasanaas in him. Thus, in the larger sense, the entire world of 'emotions-feelings-and-thoughts' constitute the total food (Annam) for the experiences of the body, mind and intellect.
797. Sringee - "The horned one." This is generally commented upon as reminiscent of the Lord's In- carnation as a Fish. It would have been happier had it been reminiscent of the Boar-Incarnation which Sree Narayana took to lift up the world from its slushy condition to the plane of dry-surfaced earth.
798. Jayantah - "The conqueror of all enemies." No force could ever vanquish Him Who is 'the Source of all energy and strength'-the Almighty. Sree Narayana is acclaimed as the conqueror, because it is by His Grace and direct help that the gods always win against the 'diabolically bad' (the Asuras). In our bosom it is the grace of the mind and intellect, in attunement with the Self, that helps us to conquer our lower impulses, our endless desires for the sensuous-and our craving for the cruel pleasures of indulgence.
799. Sarvavij-jayee - "One Who is at once Omniscient (Sarvavit) and victorious (Jayee)." The term, however, is not two words and, therefore, as a single expression, we can also understand it to mean, 'One who is victorious over all men of wisdom.' Prattlers of wisdom, however eloquent in their discussions, must become utterly silent in their moments of Samaadhi, in the presence of the Self, Sree Narayana.
800. Suvarna-binduh - "With limbs radiant like gold." Chhandogya Upanishad declares: "He, having a golden body, even to the tip of his nails. The great name of the Lord in the Vedic literature is 'Om' which consists of the sounds 'A','U', and the bindu 'M'.

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