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Friday, March 16, 2012

SRI VISHNU 1000 NAMES - 801 TO 1000

801. Akshobhyah — "One Who is ever un- ruffled." Ordinarily an individual gets disturbed, subjectively, by the presence of desires, anger, passions, etc., and objectively an average man is constantly stormed by the enchanting dance of beautiful sense-objects all around him. Lord, the Self, is a state of existence wherein neither the subjective disturbances of the mind, nor the objective persecutions of the sense-organs can ever reach to ruffle the quietude and peaceful grace of His perfection. In describing the state of the Sthitaprajna, Bhagavan says in the Geeta that such a one will be Akshobhya like the ocean: "He attains Peace into whom all desires enter as waters enter the ocean, which filled from all sides, remains unmoved; but not the 'desirer-of-desires."
802. Sarva-vaageesvaresvarah — "The very Lord of the Lord of Speech." In the Kenopanishad it has been made amply clear that it is not the instruments of actions and perceptions that act by themselves as they are all made up of inert matter. The immediate animation to the equipment is given by the 'inner instruments.' Therefore, for all the sense-organs, the mind-intellect-equipment is their immediate Lord. But these subtle instruments themselves get their dynamism to act only in the presence of Sree Narayana, the Consciousness. Therefore, it is most appropriate to invoke Him as the Lord of Lords in all living creatures.
The term Vaageesvara (Lord of Speech) is often used in the language to indicate poets, writers and orators. Therefore, the term can also be interpreted as 'the Lord from whose altar all ordinary speakers draw their powers. Theologically, some commentators have spun a meaning out of this term indicating that Sree Narayana, as the Absolute Reality, is the 'Lord' of even the Creator.
803. Mahaa-hradah — "One Who is like a great refreshing swimming pool." In the hot summer season, plunging into the cool crystal waters of a-pool holds the swimmer in a refreshing cool embrace on all sides. Similarly, the plane of Narayana-Coascwusness revives, refreshes and en- thralls all meditators when they plunge into Its reviving quietude. The Yogins often plunge into It from the springboard of their devotion, and after a time emerge out of It—cool, clean and refreshed. Sree Narayana is metaphorically addressed as the great (Mahaa) pond (Hradah).
804. Mahaa-gartah — "The great chasm." Here the 'chasm' means the Lord's maayaa which He Himself describes, in the Bhagavad-Gita as "My Maayaa (non-appre- hension and the consequent misapprehension) is very difficult to cross over." The industrious lexicographers enter here and additionally press out of this word garta the meaning, 'chariot,' and, therefore, the term can also mean that He is a 'mahaaratha' (Great Chariot).
805. Mahaabhootah — "The Great Being." He is the Source from which even the Great Elements spring forth into existence and, therefore, in His Infinitude and Pervasiveness, Lord Narayana is called 'Mahaabhootah.' The entire play of birth and death, of integration (sanghaata) and disintegration (vighaata) are taking place in Him Who is the mighty substratum and, therefore, it is very appropriate that the Lord, the God, is considered by the devotees as the "Great Being.'
806. Mahaa-nidhih — "The Great Abode." "The Eternal Source from which everything springs forth and the Infinite substratum upon which the entire play of the finite is held in animated suspension." The term 'nidhi' means 'treasure' and, therefore, its indication here is that Sree Nara- yana is the richest treasure of all His devotees—to loot at will!
807. Kumudah — "One Who gladdens the earth," or "one who gets gladdened by the earth." Earth here should be understood as the entire cosmos ever so dynamic and scientifically precise. The world of plurality is Narayanas joyous expression of His infinite potentialities. It is the fulfil- ment of the Omnipotent.
808. Kundarah — "The one who tore the earth in His Incarnation as the Boar in order to destroy the mighty tyrant, Hiranyaaksha. It can also mean: Darah (one who wears); Kum (the earth). The term is further commented upon as "One who bestows rewards as beautiful as the Kunda flowers."
809. Kundah — Here we read it as 'Kunda flower.' In this context the term means "One who is as comely and attractive as the kunda flowers." In Harivamsa it is said that the Lord, as Parasuraama, in order to atone for the battles he had fought, gave (da) gifts of this earth (kum) to Rishi Kasyapa. 'Ku' also has the meaning of the "rulers of the earth," and 'da' means "slaying." In this way the term indicates the "one who had taken the Incarnation of Parasuraama to destroy the unreasonably vicious tyrants of the land."
810. Parjanyah — "He who is similar to the rain-bearing clouds." Lord Krishna has been described as being so gloriously hued. Again, agriculturists and all living creatures are extremely happy when they see these clouds—the harbingers of comfort and prosperity. To the devotees, the Lord is a total fulfilment, as the clouds are for the parched earth.
811. Paavanah — "One Who ever purifies." The impurities of a personality are gathered when the mind and intellect, in a natural impulse of animal voluptuousness, rush towards the sense-objects with ego-centric passion. To retrieve the mind from the sense-objects and to peacefully let it settle in contemplation of the divine nature and the eternal glory of Sree Narayana, the Self, is to exhaust all the existing vaasanaas, which are the personality-impurities within.
812. Anilah — Like the atmospheric air the Lord is the life-giver everywhere, and also He is All-pervading. Nilah also means 'to slip'—into a condition of non-apprehension: thus, one who is ignorant (avidya). When the symbol of negation, 'a', is added to it, 'A-nilah' comes to indicate "One who slips not, but is ever of the nature of Consciousness." Hence it means "Omniscient."
813. Amritaasah — Since 'amrita' has both the meanings of 'nectar' and 'immortality,' the term is interpreted to mean "One whose desires are never fruitless," as well as "One whose greatest desire is for the State of Immortality."
814. Amrita-vapuh — "He Whose Form is Immortal." He, the Eternal Reality, is unconditioned by time. This principle of Consciousness, functioning as the flame of life in every bosom, by Its mere presence has in Itself neither the physical, subtle nor causal bodies—which alone are the perishable. Transcending them all—unconditioned by time, and, therefore, never undergoing any of the natural modifications of mortality, Sree Narayana revels in His Absolute Glory.
815. Sarvajnah — "Omniscient." It is only when the light of Awareness illumines the happenings that living creatures can become conscious of their experiences. To know the outer and the inner world of happenings, they must be lighted up by the principle of Consciousness. This seat of Sree Narayana is, therefore, called the Pure Knowledge— the Principle, because of which all other knowledge is possible in every being.
816. Sarvato-mukhah — "One Who has His face turned everywhere"—just as the light in the sun, or the light of a lamp. In the Bhagavad Geeta He is described as having eyes, heads and faces on all sides.
817. Sulabhah ~ "One Who is readily available" and, therefore, easily attainable for those who have true devotion and the heroism to put forth the right effort in unveiling Him from the miserable pits of matter. To the mind in con- templation, the Reality is self-evident; all saadhanaas are only to render the mind contemplative.
818. Suvratah — "He Who has taken the most auspicious Forms"—to destroy the evil and to protect the good is the motive behind all His manifestations. The seeker himself is one of the Lord's own manifestations; thus, every spiritual student will ultimately realize that to destroy the ego in himself and finally gain back the very state from which he apparently manifested is re-discovery of the Self.
819. Siddhah — "0ne Who is Perfection"—not one who has attained perfection. Sree Narayana, the Absolute State of Perfection, can never, even when He is playing as the Incarnation, forget His real nature of Eternal, Unbroken, Unchanging Perfection.
820. Satrujit — "One Who is ever victorious over His hosts of enemies." In the bosom of man, his enemies are none other than consciousness of his body and the con- sequent passions of the flesh—both objective and subjective.
The seeker feels that these urges in him constitute a very power- ful team of belligerent forces, and against their concerted onslaught he feels helpless. But when such an alert seeker turns himself towards the Truth, the Lord Who is in his own heart, all obstacles whither away. It is natural then that Sree Narayana is invoked here as the "Supreme Conqueror of all Enemies."
821. Satrutaapanah — "The Scorcher of enemies." When the devotee offers himself at the altar of His Feet, He burns down all the negative tendencies polluting the devotee's heart.
822. Nyagrodhah — "The One Who, while controlling all beings, veils Himself behind this Maayaa." The Consciousness constantly functions within us, but due to the Vaasanaas our attention is constantly distracted to the perception of objects outside and not to the Effulgent Being which is the core in us. At the same time Sree Narayana, the Self, is the very Life which has made possible the entire manifestation of the world. Still, by His own playful inscrutability we recognize Him not. Interpreted in another sense, the term can also mean, "He Who is above all.' The nobler, the mightier power which controls and regulates any organised set of activities, when it is conceived by human intellect, it is always expressed as something higher or above. Therefore, the significance of this term must be clear to the students.
823. Udumbarah — "He Who is the Nourisher of all living creatures"—supplying each with its appropriate food. The term also suggests: "one who transcends even Aakaasa, the subtlest of the manifested elements." Sree Narayana, the Source out of which all creatures have emerged, He alone must also be the Great Cause from which even the subtlest element, Aakaasa, (space) has sprung forth. The cause is subtler than the effect, therefore, the essential principle, Narayana, transcends even the concept of space.
824. Asvatthah — In the Upanishad, (Katho- panishad) and in the Bhagavad Geeta (Chapter XV), Lord Narayana is indicated as the great "Tree of Life," the Asvattha. Ficus Religiosa is a perennial tree, seemingly relatively im- mortal, as compared with the quickly-perishing mankind that comes in waves, generation after generation, to play under its shade, to make love at its base,-to grow old in its breeze. Even when they are dead, their bodies are carried in moonlit pro- cession to the burial ground, where under the tree's dancing leaves, a play of light and shade splashes a wizardly pattern upon each lifeless face. The children of each departed one, in their turn, repeat the unending cycle of life under the shade of the same old tree whose nodding grimace mocks the proces- sion of fleeting joys and sorrows. This tree has been chosen to represent the finite play of the Infinite and the Tree itself has been named: A-svattham meaning: "That which will not remain the same tomorrow." 825. Chaanooraandhranishoodanah — "The slayer of Chaanoora, the great wrestler. Andhra means "wrestler."
826. Sahasra-archih — "He Who in His Effulgence has thousands of rays." The Self, Sree Narayana, the Pure Consciousness which illumines all experiences, is considered in our scriptures as the 'Light of all Lights,' and, in the Geeta's famous description of this mighty Effulgence of Reality we read: "If the Splendour of a thousand suns were to rise up together and at one and the same time blaze forth- in the sky, that would be like the Splendour of the Mighty Being."
827. Sapta-jihvah — "He Who expresses Himself as the 'seven tongues' (flame)." 'Jihvaa' means tongue; here it is used as the 'tongues-of-flame.' These seven flames of different properties are enumerated in the Mundakopanishad. It sets forth the idea that the Light of Consciousness beams out through seven points in the face of a living entity—two eyes, two ears, two nostrils and the mouth. As intelligent beings, powers of perception, metaphorically flame out through each one of them, illumining the world for us. The one in our heart, Sree Narayana, Who totally manifests as the seven distinct tongues-of-flame is classified here by the scientific-poets, the Rishis, in the language of lyrical service as Sapta-jihvaah.
828. Sapta-edhaah — "The Seven Effulgent flames." The earlier term invoked Him as the "Seven tongues- of-flame." Here the emphasis seems to be for the Effulgence in those flames.
829. Sapta-vaahanah — "One Who has the vehicle of seven horses." Lord Sun is described by the poet-seers of the Vedas as riding in a chariot drawn by seven horses, representing the seven days of the week.
830. A-moortih — "0ne Who is formless." 'Form' implies a thing that is limited by other factors. The All-Pervading cannot have a form—just as space has no parti- cular form. All things having a form are perishable. Narayana Who is Infinite and Eternal is thus ever Formless.
831. Anaghah — The Sanskrit term Aghah (arsr:) means sin or sorrow. Therefore the term means one who is sinless or sorrowless. Lord Paramesvara, the Self, is Immaculate—untouched and uncontaminated by the Vaasanaas. He is Eternal Bliss—beyond all traces of sorrow.
832. Achintyah — "One Who cannot be comprehended by man's mind and intellect." Not only the Lord is Formless, and consequently Imperceptible, but He is also unavailable as an object for our emotional experience, or for our intellectual appreciation. He is the Pure Conscious- ness in Whose Light all our perceptions, feelings and thoughts are illuminated. In Geeta, this "Nourisher of All" is compared with the changeless white screen upon which all the perishing scenes of life are focused.
833. Bhaya-krit — Lord is the "Giver of fear." He is a terror to the evil-minded. In all His Incarnations, He gives fear to the evil-hearted, that they may ultimately be swayed to the path of Dharma
834. Bhayanaasanah — "Destroyer of all fear," is the Supreme Lord. The Upanishads repeatedly -declare the State of Self-Knowledge to be the only state of absolute fearlessness. From a sense of otherness or plurality alone can fear spring forth. In the One Reality, where there is no other, how can there be fear? Sree Narayana alone is the only harbour from all fears.
835. Anuh — "The Subtlest; the All-pervading." Sree Narayana is the subtle flame-of-life in our bosom, the Essence from which all life's activities spring forth. He is called as Anuh because He is in the centre of even the Subtlest. Bhagavan Himself says: "I am seated in the heart of all—as the core or Essence in all."
836. Brihat — At the same time He is Creator than the Greatest in dimension. He being the All-pervading. These two may seem paradoxical but the apparent contradiction dissolves into an illumining experience for the contemplative mind. The Upanishad daringly combines these two terms to give the students a Vague comprehension of the All-pervading Infinitude of the Self.
837. Krisah — "0ne Who is lean; subtle; deli- cate." Again, this description will be opposed by the next following one, for herein is a deliberate use of contradictions. The Rishis made an art of effectively employing terms of contradiction in order to bring the incomprehensible within the cognition of the students of contemplation.
838. Sthoolah — "0ne Who is the fattest; the grossest; roughest." These two terms are indicating oppo- sites. Here it is to be understood that the Lord, in His state as Pure Consciousness, is the subtlest, and He is the grossest in the form of the Universe (Viraat).
839. Gunabhrit — "0ne Who supports"— maintains and expresses through the three Gunas. Through Rajas He creates; through Sattva He preserves and through Tamas He annihilates. He, as Consciousness, expresses Him- self through these three textures of vaasanaas.
840. Nirgunah — "Without-any-properties." That which has property is matter—perishable, changeable, finite. The Imperishable, the Changeless, the Infinite is property-less; it is the Consciousness that illumines all properties (Gunas). With the matter equipments, in His Incarnations He manifests as having 'form' (Guna-bhrit), and in His Absolute Nature He is 'form-less'—the Non-dual Self.
841. Mahaan — "The Great; the Glorious; the Mighty." "One Who is not conditioned by the five Elements— nor by Time and Space. Quite on the other hand, it is He Who is the very Existence in everything.
842. Adhritah — None supports Him, but He supports all. Just as the cotton in cloth, gold in ornaments, mud in pots. He is the supporter of the entire universe. To the devotee who feels the Lord is far away from him, to contemplate upon Sree Narayana as his very own support will open his heart to the certainty and plenitude of faith.
843. Svadhritah — "Self-supported." When from the previous term we hear that the Self is the ultimate support of the Universe, the question automatically rises in a rational intellect: 'what supports the Self?' The Lord is "supported" by nothing else other than His own Glory. In the Upanishad, in answer to a question where the Mighty One abides, the teacher declares, "He abides in His own Glory."
844. Svaasyah — "One Who has an Effulgent Face." Because He gives to the Vedas their beauty and charm, He is conceived as brilliantly beautiful, enchantingly fascinating, hauntingly charming.
845. Praag-vamsah — "One Who has the most ancient ancestry." The Infinite, the Cause for the Universe and Time itself, is indicated as the 'Most Ancient'. The term can also mean the accommodation reserved during a Yaaga meeting where the invitees and guests may rest. Generally built on the eastern courtyard of the house, this accommodation is called 'Praagvamsah.' Since everything con- nected with a Yajna or Yaaga is considered as sacred, the 'Praag-vamsaV has been used here as a name to indicate Sree Narayana.
846. Vamsa-vardhanah — "He Who multiplies His family of descendents." The Lord's family is the whole Universe of things and beings. Or it can also imply just the opposite as the root Vardh means 'the annihilator.' Narayana is the sacred factor in us, to Whose Feet we turn in all love and undivided attention, in Whom the world of perceptions, emotions and thoughts merge as a dream merges into the mind of the waker.
847. Bhaara-bhrit — "One Who carries the load of the Universe." This carrying is not as a man would carry a load—something other than himself. The Self Itself has become the world so here it means only that Narayana is the very material Cause of the Universe.
848. Kathitah — "0ne Who is glorified in the Vedas and other .spiritual text books." Narayana-essence is the theme of all scriptures in the world.
849. Yogee — "One Who can be realised through Yoga:" "One Who is the greatest Yogee." The term Yoga is defined in the Sastra as 'stopping all thoughtflow.' One who has no thought agitations—who has totally conquered the mmd(Maayaa) and lives in His own Effulgent Self-nature is the greatest Yogee.
850. Yogeesah — "The King of Yogees." "One who realises the Self, becomes the Self,'"" is an Upani- shadic declaration. Therefore, Self alone is the perfect Yogee and Sree Narayana, the Self, is the King of all Yogees. The sense of agency-in-action and the sense of enjoyership-in- experience is the ego (Jeeva-bhaavanaa). To end this ego-per- sonality is to rise to the awareness of the Universal Conscious- ness, the Self. Sree Narayana, the Absolute Reality, alone can be free—entirely and fully—from any involvement while being ever in the midst of Samsar and its seething activities. Hence He is glorified as the best among Yogees.

851. Sarvakaamadah — "One Who fulfils all desires of all true devotees." Such devotees have no other desire but to reach, meet and merge in Him. In this way the term would also indicate that He destroys the chances of ful- filment of all unholy, sensuous and lusty desires in the faithless.
852. Aasramah — Sree Narayana is the har- bour, the sequestered haven for all who are tossed about in the storms of life without and within. For each one, the source of all strains is attributable entirely to his functioning as a body-mind-intellect equipment. To remain as the Self—the essential real nature of man—is to experience the end of all stresses and strains. This state of Peace and Joy, of Quiet and Bliss is Sree Narayana, the Lord of the heart.
853. Sramanuh - "One Who persecutes the worldly people"-who, driven by their hungers and passions, seek sense-gratifications. By the very nature of the ephemeral sense-objects and the ever-changing instruments of experience in us, the life of gratifications can only yield exhausting fatigue and weary disappointments. This is the 'Law' and Sree Narayana is the 'Law-Giver.' The Law and the Law-Giver are but one in theology.
854. Kshaamah - "One Who destroys everything during the final deluge"-He Who prunes our agitations and shrinks our desire-prompted world-projections. 855. Suparnah - "The Golden Leaf." In Bhagavad-Gita the world is pictured as the Asvattha tree and its leaves are declared to be the Vedas. The theme of the Vedas is none other than the Self, making the term extremely enchanting with its springs of suggestions.
856. Vaayu-vaahanuh - "The mover of the winds." From fear of Him Fire burns. Sun and Moon function, earth rotates, the Wind moves . . . declares the Upanishad.
857. Dhanurdharah - "The wielder of the Bow." In His Incarnation as Sree Rama, He drew the great Bow as no one else ever could. Also in the Upanishad there is the famous metaphor of the Bow with which the arrow of the individuality is to be shot to strike and sink into the goal. The Rishi of the o Mundakopanishad explains that the 'Bow' is the OM(Pranava mantra). (The significance is clear.)
858. Dhanurvedah - "One Who declared the Science of Archery." The One Who propounded the unfailing technique of meditation for realisation of the Self.
859. Dandah - "0ne Who punishes the wicked." In Geeta, Bhagavan declares Himself to be the policeman of the Universe. The term can also mean the 'Sceptre' - the insignia of king-ship. Sree Narayana, the King of kings in the entire, limitless universe, holds the Sceptre of total royalty.
860. Damayifaa - "The Controller." One Who punishes the wicked, destroys the sinners and thus regulates and cultivates life in the universe, making it a garden for the blossoms of spiritual beauties.
861. Damah - That which is ultimately gained by the worldly punishments-the final experience of Beatitude in the Self.
862. Aparaajitah - "The Invincible; One Who cannot be defeated." The Self ultimately asserts within every bosom from wherein the spiritual values finally emerge victorious. The Self alone remains when all else has been destroyed.
863. Sarvasahah - "One Who carries the entire Universe." The One Who meets heroically all the enemical impulses of unspiritual lusts. He carries the entire Universe as its very material Cause: as mud in pots.
864. Aniyantaa - "One Who has none above Him to control Him." He is the One Who has appointed all other controllers of the phenomenal forces as the Sun, the Moon, Air and Waters.
865. Aniyamah - "One Who is not under the laws of anyone else." He is the Law and the only Law- Giver. It is His hand that governs the inscrutable and un- relenting laws of nature.
866. Ayamah - "One Who knows no death." He is the Eternal: how can He know death?-the principle of death cannot act in Him. Within Time alone there is change or death. The Pure Consciousness is That which illumines the sense of time and so is beyond Time-beyond death.
867. Sattvavaan - "One Who is full of exploits and courage." Supremely adventurous, daring and heroic is Narayana-as witnessed in all His actions during all His Incarnations.
868. Saattvikah - "One Who is full of Saattvic qualities." Quietude, tranquility, peace-these are some of the sattvic qualities. Sattva is the creative-pause of the mind before it launches out into a burst of creative thoughts and action. Full of inspiration and meditative-poise is the Total-Mind, Sree Narayana.
869. Satyah - "Truth." That which remains the same in the past, present and future is Truth. Self knows no change. It is ever in Its own Nature in all the three periods of Time.
870.Satya-dharma-paraayanah - "One Who is the very abode of "Truth and Righteousness." Satyam (Truth) is 'truthfulness in thought, speech and action. Dharma (Righteousness) is the injunctions regarding 'what is and what is not the duty to be fulfilled.
871. Abhipraayah - "One Who is faced by all seekers marching to the Infinite." Or it can mean, "One Who merges the entire world of plurality into Himself."
872. Priyaarhah - "0ne Who deserves all our love." Priya also expands its meaning into: "things we are supremely fond of," therefore, the term, as it stands, may be read: "One Who deserves to be worshipped by His devotees with all that they are supremely fond of." As an expression of our devotion we do offer to the Lord that which we love the most in life. 873. Arhah - Narayana is the One Who deserves to be worshipped by all devotees. He, being our very own Self, is the treasure-source of all our devotion. Thus He does draw from us all our surrender, love and reverence.
874. Priya-krit - "One Who is ever-obliging in fulfilling our wishes"-One Who is anxiously eager for the well-being of all devotees. But the term can also yield just the opposite meaning-"One Who destroys the wishes or disturbs the well-being of the wicked and the faithless."
875. Preeti-vardhanah - The sense of drunken joy that arises in one's bosom when one loves deeply and truly is called Preeti. "One Who increases Preeti in the devotee's heart" is Sree Narayana. The more He is contemplated upon, the more His glories are appreciated, thereby the more our Preeti in Him increases.
876. Vihaayasa-gatih - The term Vihaayasa means pertaining to, depending on, the space-aerial. Gatih means one who moves. Therefore, in its totality, this name describes: "One Who travels in space-having the nature of the Sun, Soorya-Narayana."
877. Jyotih - "Effulgent with His own inherent Light." The Lord as Consciousness is the 'Light of all lights.' "By Its Light all are brilliant: by Its Light all are illumined." Sree Narayana is the Self-effulgent Atman, the Self.
878. Su-ruchih - The suffix '5y' indicates Auspiciousness (sobhana): the term 'Ruchi' is Glory or Desire. The Glory of Lord Narayana is this world: it is His 'desire' (sankalpa) that manifests as the universe.
The Supreme Brahman, the Infinite Reality, functioning through the 'Total- Vaasanaas,' meaning the 'Total-Causal- Body' (Maayaa), is Lord, the Eesvara. So we are given the irrefutable scientific truth in the Self declaration that the universe is the 'will' or 'desire' of Lord Narayana.
879. Huta-bhuk - "One Who receives and enjoys all that is offered into the sacred fire during the Vedic Rituals-Yajnas and Yaagas." The faithful may offer oblations invoking his own special Deity, but it is the One Lord, Narayana Who receives them all, manifesting as the particular Deity invoked.
880. Vibhuh - "All-pervading." Lord Narayana, the Self, is unconditioned by time or space for He is the Eternal, the Omnipresent. In His Absolute Nature, He is All-pervading as He is unlimited by any conditionings.
881. Ravih - "One Who absorbs the vapours (Rasa) from everything." As the Soorya- Narayana, Sree Hari dries up everything in the universe.
882. Virochanah - "One Who shines in different forms." Whatever form the devotee chooses for contemplation upon Him, the Lord manifests in that very Form for the sake and joy of the devotee. Additionally it may be interpreted as "One Who Himself manifests as the Sun and the Moon and all other resplendent spheres in the Cosmos."
883. Sooryah - The term etymologically means the One Source from which all things have been born or out of which they have been delivered. The Lord as the First Cause is the Womb of the Universe. On the surface of the world it is the Sun that nurtures and nourishes all living creatures. It must be noted that many of the Lord's names indicate or are associated with the Sun-as He is in us like the Sun in the Solar System: the Centre around which the entire system revolves and by Whose benign rays, as the 'Orb-of-all Energies', He is thrilling to life the infinitude of creatures.
884. Savitaa - "The One Who brings forth, from Himself, the Universe of things and beings." The Supreme Self functioning through the Sun is called Savitaa.
885. Ravi-lochanah - "One Whose Eyes are the Sun." In the Upanishad and the Geeta, the Viraat Form of the Lord (the Cosmic-Form) is described as having for His eyes the Sun and the Moon.
886. Anantah - "Endless." One Who is not conditioned by time and place is Self. In His All-pervading nature He is immortal, and thus Immutable.
887. Huta-bhuk - "0ne Who accepts the things devotedly poured as oblation into the sacred Fire." These oblations which may be in the name of any devataa, are all received by Narayana in the form of that devataa because He is the One Infinite Self Who plays in and through all forms, worldly and heavenly.
888. Bhoktaa - The One Who enjoys the world of objects-emotions-thoughts, through the equipments of body- mind-intellect is none other than the Self expressing through these 'instruments-of-experiences' as the individuality-con- stituted of the perceiver-feeler-thinker-ego.
The term Bhoktaa also means "One Who Protects" (the Universe) - as He is the very material Cause for the entire world of names and forms.
889. Sukha-dah - "0ne Who gives the experience of Eternal Bliss to the devotees at their final spiritual destination-Moksha. As the term stands in the verse, some would read it-'A-sukha-da' in which case the nominative would mean: "One Who removes all the discomforts and pains of the devotees."
890. Naikajah - Na- 'not'; Eka- 'once'; Ja ,-born.' One Who is born not only once, but many times, in many Forms, to serve the devotees in His different Incarnations. In fact, all births are all His manifestations alone as He is the Spark-of-Existence in the Universe of inert matter. Through all equipments He alone is the One Consciousness that dances Its Infinite Glories.
891. Agra-jah - "The One Who was First- Born." Naturally, everything came from Him alone; this Primordial First Cause is the concept of God. That from which everything comes, in which everything exists and into which all things can again finally merge-'That' is conceived as God.
892. Anirvinnah - "One Who feels no disappointments"-Who has no chance to feel disappointment as He is ever the totally fulfilled. The agonising disgust with things that comes to a bosom when a burning desire is un- fulfilled is called Nirveda. One who has no Nirveda is called Anirvinnah. He, being "Ever-full" and "Perfect," has no desires yet unfulfilled or something yet to be fulfilled in the future. Bhagavan declares this in Geeta: "There is neither anything that I have not gained nor anything I have yet to gain."
893. Sadaa-marshee - "One Who ever for-gives the trespasses of all His devotees"-One Who is infinitely merciful and kind.
894. Loka-adhishthaanum - The one sole substratum for the entire Universe of things and beings."
895. Adbhutah - "Wonder is He." The Geeta roars of this 'wonder,' and the Upanishads assert that He and the teacher who teaches of Him, and even the student who grasps Him are all 'wonders.' "Wonder" is an experience that comes to one whose mind and intellect are stunned by the overwhelming experience of any given moment. The experience has made the mind stagger, the intellect to halt-so that no feelings or thoughts emanate from them. That moment of realisation is a moment of total transcendence of the "inner- equipments,' so this term "Wonder" is often used in our scriptures to point out the condition within at the time of our Experience Infinite.
896. Sanaat - "The Beginning-less and the Endless factor is He." Time cannot condition Him. He, the Consciousness, illumines the very concept of Time and Space. He was, is and shall ever be-He being Changeless, Immutable.
897. Sanaatanatamah - "The most Ancient." It is from Him that the very intellect springs forth and thereafter one of the concepts of the intellect is Time. Therefore, He is the most 'Ancient,' inasmuch as He was already there to be aware of even the first experience of the beginning of Time.
898. Kapilah - The Lord Himself, manifested as the great Rishi Kapila, propounded the Saamkhya philosophy. In the Geeta, Bhagavan Sree Krishna declaring His own Glory, describes Himself: "I am Kapila among the great ones."
899. Kapih - "One Who drinks water" -by one's rays. The Sun it is that dries up everything, evaporating the water-content contained on the surface of the earth.
900. Apyayah - "The One in Whom the entire Universe merges"-during the great deluge when the Total- mind-the Creator-rests. The Supreme Atman functioning through the Total-mind is the Creator, Brahmaaji-each mind being ruled by its own vaasanaas. The Total-vaasanaas in the Universe (Causal-Body) is Maayaa and the Supreme Self ex- pressing through Maayaa (the Total-Causal-Body) is Eesvara. Therefore, Sree Narayana, as Eesvara, is the One into Whom the total world of experiences merges when the Total-mind rests during the 'pause' between two busy cycles of Creation and involvement in the projected world of thoughts-feelings-objects.
In the north this term is read as Avyayah where the meaning is clear: "Immutable" and needs no explanation.

901. Svasti-dah — "One Who gives Svasti to all His sincere devotees." A true devotee is one who has discovered his fulfillment in seeking and gaining the Infinite Bliss that is Sree Hari. Naturally, he comes to turn away from the realms of inauspiciousness. To the extent he is able to move into the Han-Consciousness, he is to that degree in the Bliss- Experience. Therefore, the Lord is termed as the 'Giver-of- Auspiciousness.'
902. Svasti-krit — As in many earlier terms which were preceded by the suffix 'Krit,' here also, it expands into two meanings: "One Who brings Auspiciousness" —or "One who robs all Auspiciousness." To the seeker who is moving towards the Narayana-Consciousness, his experience is of added joy and peace in life, but the one who seeks only sense-gratification and so moves away from the Reality, to him the experience is more and more sorrow, agitations, tears and tragedies—total inauspiciousness. The indeclinable (A vyaya) Sanskrit word Svasti' means Auspiciousness.
903. Svasti — "0ne Who is the Source of all Auspiciousness"—as He is Himself the Auspicious. In essence His Nature is Sat-Chit-Aananda so there can be no cause for inauspiciousness therein. The individual functions within the powers of His avidyaa and so is under the infatuation of Maayaa, while the Lord rules and plays out through Maayaa.
904. Svasti-bhuk - "0ne Who constantly lives in His Experience a perpetual sense of holy Auspiciousness" - as it is His very nature-divine. It can also be interpreted as "One Who showers Grace and makes His devotees constantly experience Auspiciousness in their loving Narayana-centred hearts."
905. Svasti-dakshinah - Lord is ever engaged in smartly distributing Auspiciousness. The word 'Dakshinaa' has, apart from the meaning of 'gift,' also a meaning: "One Who is efficient and quick." Therefore, the term indicates that Sree Narayana quickly and efficiently will reach His sincere seekers to give them the experience of Auspicious- ness which is the Lord's very nature.
906. Araudrah - "One Who has none of the negative terrible urges and emotions." The State of Perfection is a condition where the frailties of the mortal heart can never remain. The Lord is One in Whom the cruelties which rule the man of the world-likes, dislikes, hatred ness, jealousy and his other imperfections-can never abide or even be contained.
907. Kundalee - "One Who wears the famous ear-ring called the Makara-Kundala." The term Kundalee also signifies the 'Serpent'-hence the Kundalinee-Sakti-the 'Serpent-Power'-the coiled mystic-glory lying now inert, uninvoked at the base of the back-bone in the deep pelvic region. Here the 'Serpent' may be taken as the thousand- tongued Ananta on whom Sree Narayana is described as ever reclining in His Yoga-rest.
In all religions, 'Serpent,' it seems, symbolises the 'mind.' In Hinduism it is true. Whether it is in Krishna's dance on the Kaaliya-Serpent, or Shiva wearing as ornaments the Serpents
(Bhooshana), or Sree Hari resting upon Ananta-the idea is always the conquest of the mind, the poisonous serpent.
908. Chakree - "He Who wears ever His Discus called Su-Darsana (Auspicious Vision)." The Lord destroys with the Discus only the foul and the low in us and the individual naturally gains the Experience Divine, the Self.
909. Vikramee - "He Who is more daring than all others." The term is also interpreted: "One Who travels by air," as 'VT means Bird. Famous is the allegory that Lord Vishnu travels on the back of the white-necked Eagle.
910. Oorjita-saasanah - "One Who commands and administers with His Hand." His commands in the scriptures advise us firmly what is right to do and what are the destructive forces in each one of us. In case man decides to disobey His Laws, He severely punishes him on all such occasions. Disobedience of Laws is immediately followed by His loving curative punishment. It permits no exceptions; accepts no excuses; admits no circumstantial conditions.
911. Sabdaatigah - "He Who transcends all words"-One Who is Indescribable. The Vedas themselves are but indications 'pointing to Truth' and are not explaining, describing or even defining Truth. The Infinite and the Eternal Truth is beyond even the Vedas, beyond all that can be gained through even the highest faculties of the finite equipments (mind and intellect).
912. Sabda-sahah - "0ne Who allows Him- self to be invoked by the Vedic declarations." If, however, the Upanishadic declarations are properly reflected and sincerely meditated upon, even though the Vedas have failed to define Truth, their contemplative implications can transport us into the realms of the Infinite Experience-Divine.
913. Sisirah - The term means winter, the cold season. In India it is the cool season. Therefore, by suggestion, this name indicates that the Lord is the 'cool arbour' for those who are tortured by the heat of Samsar.
914. Sarvaree-karah - The word Sarvaree means 'night' or 'darkness'; therefore, the term defines the Lord as "One Who creates darkness." To the men of realisa tion, our world of sorrows and pains, of strains and stress, of worries and anxieties is unknown-while to those who live in their ego-sense, to them the Real is unknown. The un- known means 'veiled in darkness.' The subtle meaning is clear now.
915. Akroorah - "Never-cruel." Cruelty comes from anger, and anger rises from 'desire'-craving or lust. Sree Narayana, the Fulfilled and the All-Full, cannot have 'desire' from which could come anger-thus, naturally, never any cruelty. Generally this term is interpreted as "One Who is of the form of, the Yaadava, Sree Akroora." Akroora was a great devotee of the Lord upon whom were bestowed many divine powers. "Wherever, there is any special glory in anyone, know that to be a manifestation of a part of my splendour," sings Lord in Bhagavad-Gita. Thus the term is interpreted as the Lord Whose one ray of glory was the Kamsa - employee, the Yaadava-Akroora.
916. Pesalah - "One Who is supremely soft." In His Infinite Kindness and Mercy, His Heart-divine is ever flowing out in love and tenderness towards His devotees when they call out for help ardently and lift themselves from their body-consciousness and ego-centric life of sense-pursuits.
917. Dakshah - This term stands for the quality of 'promptitude.' In army training, the Sanskrit command Daksha is equal to "attention alertness, vigilance and utter preparedness to act immediately with supreme urgency." All these are implied in that pose of "Attention." The Lord is ''Daksha' in serving the world and in rushing to His sincere devotees. Omnipotent and divinely Efficient in His Infinite Smartness to reach and help all, at all times, everywhere, under every circumstance is echoed in the charming suggestions of this chosen term in the Sahasranaama of Sree Narayana, the Self in All.
918. Dakshinah - "One Who is most liberal." The term 'Dakshina' is popularly used for the 'gift' presented to the priests after a ritual as their fee. This giving must be done in a spirit of large-hearted, liberal charity-so that very large-heartedness of mind (Daakshinya) itself is the Lord, as it is the opposite of selfishness and attachment to the wealth which one possesses. "One Who has Infinite Kindness and Charity towards all good people and One Who is thus ever- ready to liberally give away His endless Benevolence" is Sree Narayana, the Dakshina.
919. Kshaminaam-varah - "One Who has the greatest amount of patience with the sinners and for- giveness for their sins." Sree Narayana is more patient than even the Earth which is generally pointed to as an example of highest patience (Kshamaa). He exhibits supreme patience with the evil-minded, with the tyrant, the foul and the fiendish. Hiranyaksha, Hiranyakasipu, Ravana and others of this type were given many fair opportunities to realise for themselves the folly of their baser attitudes to existing things and their immoral ways of life. It is only when no other method of treatment could cure them that the Lord destroyed them in His infinite kindness.
920. Vidvat-tamah - "One Who has the greatest Wisdom." There are wise men in the world-each one also may be a master in his own subject. The Lord, the very Consciousness illumining all bosoms simultaneously everywhere, is the One Knowledge Absolute, the Knower of all knowledge of all wise men. Omniscient-Infinite Truth is Sree Narayana as He is Pure Knowledge by the Light of which all 'Knowledge' is known.
921. Veeta-bhayah - "0ne Who has lost all fears." Fear can come only from the sense of 'other.' In Advaita Reality, there cannot be any fear as He is the "One- without-a-second." The state of Narayana-Consciousness is declared in all scriptures to be 'Abhayd'-the Fearless State.
922. Punya-sravana-keertanah - One -Whose Glory when 'heard' (sravana) and 'sung' (keertana) -causes merits (punya) to grow in the bosom of that devotee. This statement of fact is never investigated deeply by students so they generally understand its superficial and obvious meaning only.
By 'hearing' - with attention-to the stories of the Lord- we must get ourselves involved in the ''listening' and thereafter we must reflect upon the glories of the Lord (Bhagavat Guna) and thus expose ourselves to those recreative thoughts. Not only is it sufficient thus that we imbibe the qualities spiritual, but we must learn to get ourselves committed to the life of God- centred activities. This is called true keertana-singing His Glories. It is not to be a mere noisy chanting of hymns, a mere muttering of mantras; we must teach ourselves to allow Him to express through us. Our physical activities, mental feelings and intellectual thoughts must all shine forth the awareness of His Divine Presence that is in us at every moment, every- where. The life of such a devotee will itself become, in its dyna- mic beauty, love and devoted tenderness, a constant worship (poojaa), a continuous (akhanda) hymn chanted (keertana) in praise of the Lord-of-the-heart.
923. Uttaaranah - "One Who lifts us out of the ocean-of-change." We, by identifying through our body- mind-intellect, with the changing whirls of matter around us, assume to ourselves the changes and these provide us, in their totality, the horrible sorrow of the mortal finitude. On lifting our attention from the giddy changes in these whirls of finite matter, when we fix it upon Him, the one Consciousness that illumines all changes in all living creatures, we get uplifted into a state of Immortality-Changeless, Blissful, Supremely Satisfying. Hence, Sree Narayana is called as the 'Up-lifter,' the 'Saviour.'
The 'Taara-mantra' lifts us from the cesspool of sense living into the serener climes of the lit-up peaks of peace and perfection.
924. Dushkritihaa - 'Kriti' means actions; 'Dush-kritr means bad actions. When actions are undertaken, prompted by sensuous desires, they leave impressions and these always have a tendency to make us repeat similar actions. When one turns the mind towards Narayana the Self, he is emptied of his existing vaasanaas, so Lord is indicated as the 'destroyer (Haa) of the sins.'
925. Punyah - "Supremely Pure." One Who purifies the heart of His devotee-removing all his sense hunting vaasanaas of indulgence. Sree Narayana guides the pure-hearted to the portals of the final goal, the Higher Consciousness.
926. Duh-svapna-naasanah - "One Who destroys all 'bad dreams'." The worst dream is the samsar. Perception of plurality is the horrible dream of terrible pangs, consuming fears and drowning sorrows. Dreams are explosions of the suppressions stored away in the subconscious. A real devotee exists in utter surrender unto the Lord. When his life is ever-centred in Narayana-smarana, in such total and humble dedication he has no chance of earning these suppressions. Since his sub-conscious mind is not loaded with half-digested thoughts and unexpressed intentions, repressed desires and suppressed motives, immoral passions and covetous inclinations, he has no fearful dreams in his daily sleep. Ultimately each seeker will rise above his little ego and its hungers and enter into the plane of - Consciousness.
927. Veerahaa - "One Who ends the passage from womb-to-womb-the wheel of birth and death." Veera means diversified ways, or one who functions in innumerable fields in countless ways.
928. Rakshanah - "0ne Who is the Protector of the Universe." Among the Trinity, Vishnu is the Protector, the Sustainer of all the created. "For the protection of the good, the destruction of the wicked and the establishment of righteousness, He takes different Incarnations."
929. Santah - This term, used in the plural number, indicates "the good people." They are considered as "good" who have moral virtues, ethical values, spiritual purity and scriptural knowledge. By using the plural form here, the import is that the holy beauty of Sree Narayana is found expressed in the glory of such a company of good and saintly men.
930. Jeevanah - "The Life-Spark in all living creatures." The Flame-of-Existence that warms an organism to life is the presiding Consciousness Supreme, the Self. This Self is Narayana. "Permeating the earth I support all beings by (My) energy; and having become the juicy Moon I nourish all herbs"-is the declaration of Bhagavan.
931. Paryavasthitah - In all places, in all creatures, He dwells. He is the final Factor-Divine beyond which there is nothing, and upon which all else depends.
932. Ananta-roopah - "One of Infinite Forms." The endless variety of forms constituting the world of objects are all projections in Him. They are in their essence nothing but Himself. Just as the entire spread-of-objects in a dream is nothing but the creation of one single mind of the waker, and it is seen as many only in the dream-plane-of- Consciousness, so, too, the world of objects-emotions-and- thoughts are all discovered as the One Self when the spiritual seeker re-awakens himself to the Consciousness.
933. Anantasreeh - "0ne Who is full of Infinite Glories," or, "One Who is full of Incomparable Powers." The main three 'powers' which the Lord expresses in the world are the 'Desire-power' (Icchaa-sakti), 'Action- power' (Kriyaa-sakti) and 'Knowledge-power' (Jnaana-sakti). These are expressions of His Glory at our physical, mental and intellectual levels. These three manifestations of His 'powers' and their continuous interplay, together weave the fabric of the total dynamic expressions of life in the world. The Self, Sree Narayana, the one spring-board for all these vibrant aspects of life-He, The Omniscient, is called "One of Infinite Forms."
934. Jitamanyuh - "One Who has conquered anger" (manyuh). It cannot be repeated too often, thus the significance is again given in this term, that anger is one of the most overpowering enemies within us-"One Who has conquered anger" is One Who is established in His own Purity. Earlier, the technique of anger was explained that when a desire is unfulfilled, anger rises in a man's heart towards the obstacle between him and his desire. The Self is All-full (Paripoorna); It cannot feel any need, want or desire. The Self, then, Sree Narayana, is ever without the low and ruinous passion called 'anger.'
935. Bhayaapahah - "One Who destroys or removes all fears in samsaric life." Naturally, Lord Narayana is the one sure harbour wherein the boats of life, tossed mercilessly on the high-seas of passions, can find their calm of peace and total security.
936. Chaturasrah - 'One Who deals squarely with all." The term Chaturasrah means a geometrical square of equal sides. Sree Narayana distributes the results of actions equally to all: each one can get only the exact reward of his own previous actions. Thus, Narayana bestows justly and squarely upon all.
937. Gabheeraatmaa - "One Who, in His Real Nature, is too deep to be fathomed by the frail instrument of our mind." Depth here indicates profoundness-the Supreme Essence pervading the Universe is unfathomably profound in Its significance and glory.
938. Vidisah - "0ne Who is unique in His giving." He is divinely liberal, magnificently benevolent in fulfilling the earnest desires of all His true devotees.
939. Vyaadisah - "One Who is unique in His Commanding-Power." One Who orders even the phenomenal powers, the deities and gods.
940. Disah - "One Who advises and gives knowledge." It is the Self Who is the Author of the Vedas, nay, the very theme and essence of the Vedas. Lord Narayana, in the form of the Sruti-texts, gives to man the knowledge of the Self.
941. Anaadih - "0ne Who is the First - and Who is Himself the Uncaused. The Eternal, the beginning-less is Sree Narayana.
942. Bhoorbhuvah - "The very substratum or support for the Earth." Since Earth revolves in Space we can say that He Who is both Earth and the Space in Universe exists and revolves is the Supreme, Narayan.
943. Lakshmeeh - "0ne Who is the wealth, the richness or glory of the Universe." If Self were not, then all would have been inert, unborn, dead. As the One Life every where, as Pure Existence, all the glories of this dynamic Universe are in Him and from Him alone.
There is a reading wherein the terms 942 and 943 are coupled, in which case their combined meaning would be: "One Who is the glory in the Universe and in the interspace everywhere."
944. Suveerah - "One Who moves through various ways which are all divinely glorious." Or, One Who exhibits in all His Incarnations the inimitable splendour of valour in His actions and achievements.
945. Ruchiraangadah - "One Who wears resplendent shoulder-caps"-a kind of ornament used by ancient Indian kings to protect their upper arms and shoulders from their enemies' slashing swords.
946. Jananah - "He Who delivers all living creatures." Lord Sree Narayana is the great Father of all living beings as all the universe comes from Him alone. He alone was before all creation; from Him alone everything has risen; in Him everything exists, is nurtured and nourished by His Glory. Thus, as the very progenitor of the universe, Sree Narayana, the Self, is the only Jagat-Eesvara (Lord of the Universe).
947. Janajanmaadih - "One Who is the sole Cause of birth for all living creatures in the Universe." The immediate cause is, of course, the vaasanaas of each being, but the real and ultimate Cause is the Self, Sree Narayana.
948. Bheemah - "One Whose form is terrible and frightening to the sinners." "Oh, Glorious Sir, seeing your wonderful but awesome form, the whole world is shuddering with fear," cried Arjuna upon beholding the Cosmic Form of the Lord. He adds: "Having seen Thy Immeasurable Form . . . the worlds are terrified, and so am I." Again, "On seeing Thee touching the sky . . . my heart is stricken with dread and I find no courage nor peace, 0 Vishnu."
949. Bheemaparaakramah - "One Whose prowess is irresistible and fearful to His enemies."
950. Aadhaaranlayah - "One who is the fundamental sustainer" - The support for all that exists. All things and all beings are supported by the Earth which itself rests upon the Lord, its substratum. It is upon the Lord, the Self, that each mind projects the entire world of names and forms.

951. Adhaataa - "Above Whom there is no other to control or to command"-One Who is the Supreme Controller of all. He is the Law; the eternal Truth is that the Law and the Law-Giver are one and the same.
952. Pushpahaasah - "He Who shines like an opening flower." The bud opens and manifests into the bloom; the flower was unmanifest in the bud. Since the Lord at the time of the deluge existed as the Total Unmanifest, and thereafter, at the maturity of the vaasanaas, opens up as the manifest world of things and beings, He came to be indicated by this term.
953. Prajaagarah - "Ever-Awakened"-He Who knows no sleep. Sleep means 'non-apprehension.' This 'non-apprehension' of Reality is called ''A'vidyaa' (nescience) which produces our 'mis-apprehension' of I and mine, and the world of pains and shocks. Since Narayana is the Self, He is 'Ever-available" and is never asleep to His Eternal-Divine- Nature.
954. Oordhvagah - "One Who is on the top of everything"-One Who ever goes high, for He is the highest Truth, the Summit of evolution. "One Who goes higher and higher is called "Oordhvagah."
955. Satpathaachaarah - "One Who walks the path of truth"-a path which others implicitly follow to reach the Truth Infinite. "Whatever an adored one does, other people will implicitly follow," warns Krishna in Bhagavad Geeta. Lord is the "Standard of Perfection" and all devotees place Him as the Ideal-trying to imitate, in their own lives, His Absolute Goodness, Absolute Love and Absolute Peace.
956. Praanadah - One Who gives 'Praana' to all." The term 'Praana' in our Sastras means the physiological functions, the manifestations of Life in man. Therefore, Nara- yana, the Self, is the Vital Source from which all sense organs, mind and intellect borrow their power of perception, capacities of feeling and their faculties of thinking and understanding.
957. Pranavah - "Om-kaara is Pranava." The Infinite Reality is indicated by 'OAf in the Vedas. 'OM' is the manifesting sound of the Supreme Self. Therefore, Sree Nara- yana is called 'PranavaV: meaning He is of the 'nature of Omkaara.'
958. Panah - "The Supreme Manager of the Universe." The root 'Pana' means "to transact." By giving the exact rewards for all actions, Lord both orders and justly manages all activities of each individual and directly supervises the interactions between individuals and things constituting this scientifically precise universe.
959. Pramaanam - "He Whose very form is the Vedas"-which are the only 'proof for the Eternal Reality. Or, we may read it: He Who is the Pure Infinite Con- sciousness (Prajnaanam) as we have it in the great Command- ment, "Consciousness is the Infinite Reality."
960. Praananilayah - "He in Whom all 'Praanas' stand established." He Who is the very substratum- vital foundation-for all 'activities' manifested in a living organism.
961. Praana-bhrit - "He Who rules over all 'Praams' "-Sree Hari is the One Who causes everyone to eat, digest, feel energised, act, achieve the fruits thereof, grow old and die. In all these 'activities,' the great One-Commanding, Factor-Divine, Sree Narayana, the Self, presides in silent detachment, and by His Presence He initiates and maintains all these activities in all living creatures upon the earth's surface.
962. Praana-jeevanah - "He Who maintains the life-breath in all living creatures." This interpretation is not a happy one as this meaning has just come in the pre- ceding, endearing term. In love, of course, there is no rule that the lover should not repeat the same loving words to address his Beloved. But, we can find yet a new depth of suggestion if we understand this term to mean "One Who is the very life- giving divine-touch in every breath."
963. Tattvam - "The Reality"-That which is Eternal, the Essence. "That which one gains in subjective realisation is the Self," Sree Narayana.
964. Tattvavit - "0ne Who has realised fully the Reality"-meaning the original essential nature of the Self. On realising the Self, the individual becomes the Self and, therefore, Sree Narayana, that very Self, is the One Who has realised fully the Reality which is His Own Nature Divine.
965. Ekaatmaa - "The Advaita Reality"- Narayana is the One Self, the Oversoul, Who expresses Him- self as the individualities of the infinite entities in the universe.
966. Janma-mrityu-jaraa-atigah - "One Who knows no change or modifications in Himself." Every finite object in the world undergoes constant 'change' and each of them is extremely painful. They are birth, growth, decay, disease and death. One who has none of these is the Infinite and the Eternal, the Changeless Self, Sree Narayana, Ever-the- Same Supreme. Geeta thunders the nature of the Self to be "ever-birthless and never-dying," and once It has existed. Self never becomes non-existent.
967. Bhoor-bhuvas-svas-taruh - "0ne Who is the Sap in the Tree-of-Life existing in all this Universe of the higher-world, our-world and the lower-world." The famous Vedic terms Bhooh Bhuvah and Svah connote the three worlds (lokas). The word 'Loka' in Sanskrit means "a field of experience." Therefore, in fact, these three terms, called Vyaahritees, subjectively represent all our experiences in the waking, dream and deep-sleep states of consciousness, Yyaahri- tees are mantras by which the Lord performs His constant Yajna to nurture and nourish the Universe. So, this epithet has been given to Sree Narayana, the Infinite Self, the glorious Essence (Sap) that pervades the entire Tree-of-Life-flowing out to even embrace all experiences in all planes of Consci- ousness, everywhere, in everything at all times.
968. Taarali - "0ne Who helps all to cross- over"-the Eternal Boat-man, to Whom, if the devotees can surrender in unswerving faith and true devotion, He will surely row them across the "Ocean of Samsar:" That One is Taarah. Through exclusive, devoted meditation, alert with understanding, the individuality in each of us wakes up to the higher plane-and there in that Be-attitudc to experience the Self, the Eternal Brahman-Sn'c Huri.
969. Savifaa - "Hc Who is the Father of All"- Who is the Eternal Father of the entire Universe.
"He is not born, nor does He ever die; after having been He again ceases not to be; unborn, eternal, changeless and ancient he is not killed when the body is killed." -Geeta IT-20.
970. Pra-pitaamahah - "He Who is the Father of even the 'Father of all Beings,' the Creator, Brahmaaji, of the Trinity." The Creator Himself rose from the Absolute Self. Creator is known in our scriptural language as Pitaamaha -the Father.
971. Yajnah - "One Whose very nature is Yajfta." The term Yajna means "work undertaken with a pure spirit of total dedication in complete co-operation with others, and for the well-being of all creatures and for the welfare of the world." Wherever there is such a co-operative endeavour with total selflessness, there is Sree Narayana in action through His creatures.
972. Yajna-patih - "The Lord of all Yajnas." I am the 'Enjoyer' in all self-dedicated, co-operative endeavours (Yajna). These are the joyous words of the Lord Who Himself declares: "The 'Enjoyer' and the 'Lord' in all Yajnas am I."
973. Yajvaa - "The One Who performs Yajna according to the strict prescriptions laid down in the Vedas"- The One Who maintains in all His divine actions the true Yajna spirit.
974. Yajnaangah - "One Whose limbs are the 'things' employed in Yajna." In Harivamsa we are told that these 'things' are the very aspects of Lord Sree Narayana.
975. Yajna-vaahanah - "One Who fulfils Yajnas in complete and exact accord with the Vedic instructions."
976. Yajna-bhrit - "The Ruler of the Yajnas"- the One Who helps us to conclude successfully all our 'good, dedicated, selfless acts of service to others'-Yajnas.
977. Yajna-krit - "One Who performs Yajna." The same term can also mean One Who destroys the Yajnas. The term yajna connotes all noble and divine actions of service and love undertaken in a pure sense of God- dedication, selflessness and joy. Lord issued forth the Creation as an act of Yajna, and in the end He must also undertake the total dissolution of this very Yajna. Sometimes this is inter- preted as "One Who 'performs' the Yajnas of the good people and One Who 'destroys' the Yajna'! of the evil-minded folk."
978. Yajnee - "One Who is the constant 'Enjoyer' of the perpetual Yajnas." In all Yajnas, because every act is Narayana-centted-God-dedicated-to Him alone is the attribute of being the only single 'Enjoyer.'
979. Yajna-bhuk - All that is offered into the sacred Fire during a Yajna, though with an invocation to any of the deities, in tender devotion and joy, goes to Him alone, the "One receiver of all that is offered," for a1I deities are but Narayana in different forms.
980. Yajna-saadhanah - "0ne Who fulfils all Yajnas. It is by His Grace alone all noble endeavours, undertaken in an honest and true sincerity, gain spectacular success.
981. Yajnaantakrit - "One Who performs the last, concluding act in all Yajnas," The final item in a Yajna is the "total-offering" (Poorna-Aahuti) when Sree Naruyana is reverently and earnestly invoked. Without this prayer-ritual, Yajna is never complete. Sree Han therefore, is of the form of Poorna-Aahuti-in the sense that when 'total' surrender of all vehicles and their actions is accomplished, the transcendental experience of the Self, Narayana alone, comes to manifest in all His divine Splendour.
Some commentators have, however, taken the meaning of the Yajna-anta-not as "the last item in Yajna" but as the 'fruit' of the Yajna by which they bestow the meaning that Narayana is the "One Who gives away the 'fruits' for all Hart-dedicated, selfless acts of love and service."
982. Yajna-guhyam - "Sree Narayana is the most profound truth to be realised in all Yajnas." The Self is the most noble truth to be sought through 'offering' all the 'Dravya' (objects) into the "Consciousness" (Fire) in the "body" (kunda). This kind of subjective- Yajna is called in the Geeta as "Knowledge- Yajna." This is also called in the Vedas as Brahma- Yajna.
983. Annam - "One Who has Himself become the 'food' "-sense-objects which are the 'food' consumed by the sense-organs. As a verb it can be used as One Who "Eats" the whole Universe at the time of the great dissolution. At that time. He is the One in Whom the world remains absorbed in Pralaya, just as our individual world each day gets dissolved in our sleep. The One in Whom alone the world of names and forms can remain in their 'seed-form,' is Sree Narayana, the Self.
984. Annaadah - "One Who eats the 'food.'" Not only the objective world is the projection on Narayana, but the subjective-enjoyer-the individuality, the ego, that experiences-is also Narayana. The Self, functioning through the "equipments" is the Jeevaatman, the individuality in each of us who "experiences." Thus the Self is both 'food' (Annam) and 'eater-of-food' (Annaadah) just as our own waking-mind becomes the "experiencer" and the "experienced" in our dream-world.
985. Aatma-yonih - "One Who is Himself the 'material Cause' (Upaadaana Kaarana) for Himself;" the Self-born, the Uncaused Cause.
986. Svayam-jaatah - "One Who, as the Lord of the Universe, has no other 'Instrumental Cause' (Nimitta-Kaarana) in projecting Himself."
Three causes are necessary in all 'creation' in the pluralistic world: the 'Material cause' (mud), the 'Instrumental cause' (wheel), and the 'Efficient cause' (the potmaker). In Sree Narayana's self-projection, as in the dream, that all these three causes are He, Himself, is shown in these terms.
987. Vai-khaanah - "The One Who dug through the earth"-cutting through the denseness of the gross to reach, apprehend and kill the subtle Hiranyaksha, the terrible and the monstrous who had tried to destroy the spiritual values in the world. The Self has to reach us to destroy the ego in us and give us the 'liberation' from our evil adherence to the body-mind-intellect.
988. Saama-gaayanah - "One Who sings the Saama-songs."
989. Devakeenandanah - "He Who appeared as born to Devakee in His Incarnation as Krishna.'" And since Devakee could only, from afar, see, watch and enjoy the pranks and play of her blessed child in Gokula, Krishna is called as the "Joy of Devakee" (Devakee-nandana).
990. Srashtaa - "One Who creates." Even the Creator can perform His job only by drawing His abilities and capacities from the Infinite Self, Sree Narayana.
991. Kshiteesah - "0ne Who is the Lord of the Earth." Sree Narayana is the husband of Mother Earth. He is Her Protector, Her nurturer and nourisher. Here, Earth may stand for all that is gross-the entire Maayaa-and Narayana is the Lakshmee-Pati.
992. Paapa-naasanah - Meditating upon Whom, all vaasanaas (sins) are liquidated. When an individual, surrendering in love to Him, acts and fulfils his duties, all his existing vaasanaas are destroyed and no new ones are created- this is the very root in the theory of Karma Yoga in the Vedas. Through meditation upon the Self, all sins are dissolved and totally removed.
993. Samkha-bhrit - "0ne Who has the divine conch named "Paanchaanya." The word meaning of this term Paancha-janya is "that which is bom of the five" (sense organs), so it stands for the mind. Mind being the seat of ego, the Sastras declare that the conch in the divine hand of Sree Narayana is the ego-factor (Ahamkaara-Tattva) in our per- sonality.
994. Nandakee - The Lord's sword is called Nandaka. Therefore, this term indicates One Who holds and wields the Nandaka-sword. The words Nanda-kam mean "that which brings bliss." The Sastras sing that this divine sword in the sacred hands of Lord Hari represents the Knowledge- Spiritual (Vidyaa-Tattva) with which a seeker can destroy all his "ignorance" of the Self in him.
995. Chakree - "0ne Who carries the Discus called Sudarsana." The term Su-Darsana means "that which gives the auspicious vision." The Sastras attribute to this Discus-Divine the representation of the human mind.
996. Saarnga-dhanvaa - "One Who aims His unerring Bow called Saarnga." This bow of Narayana is glorified in our texts as representing the Ego, as the 'apex' of all the sense organs, Ahamkaara-Tattva. In this concluding Stanza, the instruments of Blessing in Sree Narayana's hands are remembered with reverence and devotion.
997. Gadaa-dharah - "0ne who holds His divine Club (Mace) celebrated as Kaumodakee-which generates and spreads beauty and joy." This Mace is described as representing the intellect in man (Buddhi-Tattva).
998. Rathaanga-paanih - The traditional meaning is, of course, "One Who has the 'wheel of the chariot' as His weapon." This means the Discus which already has been mentioned in this very Stanza as Chakree. But, there are others who would like to interpret this term in other ways. In a glorification-Hymn or devotional-Chant, repetition is no sin; in fact, it should be quite natural.
999. Akshobhyah - "One Who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be." One Whose peace and calm cannot be stormed out by any happening in his outer world: Ever-peaceful. The term suggests Infinite patience, love and kindness towards man and his frailties.
1000. Sarvu-praharanaayudhah - "He Who has all implements for all kinds of assault and fight." No enemy can surprise Him, the 'conqueror of all.' One Who has weapons to meet any missile, however powerful.

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