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Friday, March 16, 2012

SRI VISHNU NAMES 1000 NAMES - 201-400



(201) Sandhaataa - TheCo-relator,the Regulator, the One who co-relates the actions and their fruits. In fact, the fruit of an action is nothing other than the action itself; the action itself presents as its fruit in a different period of time, maturing under its own Law. This Great Law is the Lord, whom the devotee accepts as "The Giver of all fruits of action".
(202) Sandhimaan — The structural engineering of individuality is the mightiest of phenomenon available in nature. The Supreme is the Law and the Law-giver; and the Light of Consciousness functioning in the mind and intellect Itself is the individuality (Jeeva), that comes to suffer the good and bad results of the actions. Thus not only that it is He, who is the Giver of the results but It is He, again. Who is the enjoyer or the sufferer of the results. Hence He is called as the One who is apparently conditioned by the actions that emanate from Him, Sandhimaan, enjoyer (conditioned). In fact, He is the One presiding over and illumining all actions; the very Law of reaction Itself; the ensuing experience in all actions, of all people, at all times. From the stand-point of out existence, with reference to our individual existence, the Divinity in us, for all appearances, seems to be conditioned; this Sandhimaan, the Jeeva in His own Pristine Purity is Maha Vishnu.
(203) Sthirah - Firm, consistent. One who is ever consistent in His nature and One who remains changeless, at all times.
(204) Ajah - Unborn. Ajah is also a term denoting the Creator, Brahmaaji; He who, in the form of Hiranyagarbha, apparently creates the delusory world of plurality is Vishnu.
(205) Durmarshanah — One who cannot be attacked and vanquished. In the long run, everyone in his own ' maturity will have to come and accept and walk the path, f Vishnu—He is the final Goal. In the lesser levels of evolution, the animal-man may deny himself the peace and joy of living the spiritual values, and deluded by the senses and enchanted by the flesh, he may live a life of sense joys and temporary fulfillments. But soon enough irresistibly he will be seeking the "feet" of Vishnu for real happiness and true achievement. His also is the final victory and one can stand apart from Him in a victory over him.
(206) Saastaa — One who rules over the universe. Not only that He is the Administrator of the laws of the Phenomenon but also He is the Saastaa. He is the One who, through Sastra, with firm hand, instructs and guides us through the righteous path, drives us along steadily to progress in cultural beauty and finally reaches us at the Great Goal of all evolutions: the Seat of Vishnu.
(207) Visrutaatmaa — The famous term Aatmaa, famous in all the Vedas, Is Vishnu. This term clearly shows that all the thousand terms, used herein, though can be considered for the Saguna worship of Vishnu, represent nothing other than the Pure Self, which is the famous theme of the Hindu Scriptures. Through hundreds of suggestive definitions, this Great Self has been successfully pointed out through declarations of Its Transcendental Nature and through statements of negation indicating what He is not.
(208) Suraarihaa – Sura =God of the Heaven. Ari=”enemies” Ha="destroyer". The Supreme is the destroyer of the enemies of the gods. The sensuous claims of flesh, the mild assertions of the ego, the nocturnal devil desires and passions, are the common enemies of the higher in aspiring to evolve. When invoked with true devotion. He drives away and destroys the inimical negative tendencies, helps the devotee to master himself, is Suraarihaa. Sri Narayan.
(209) Guruh — The teacher, who initiates seekers into the secrets of the sacred scriptures is called the Guru. Since the Lord, the infinite alone, is the very author and knower of the Vedas, He is the Teacher in all spiritual study. Aatman being the Light, that illumines the knowledge in the teacher, his very capacity to speak and the very ability in the student to hear, understand and comprehend this great Truth, He alone is the Teacher wherever there is any transfer of knowledge.
(210) Gurutamah - The Greatest Teacher; One who had inspired with knowledge and initiated the very Creator Brahmaaji into the knowledge of the four Vedas. The creative mind of the very first Spiritual Master must have received this experience of the Transcendental, initiated by none other than the Supreme Itself. Later on, the Man of Realization might come to help other seekers, and to that extent the following generations of disciples, can no doubt, psychologically believe that the teacher guided them to Truth. But, in fact for all times to come, the final experience of the theme of the Vedas is arrived at only through the final revelation, which has nothing to do with the teacher or the text. Svetaasvatara Upanishad (6-18) says, "He who first Created the Creator (Brahmaa) and imparted in the Vedas."
The Guru and the scripture, devotion to God, meditation, moral conduct and the religious discipline are all necessary, in as much as, they prepare the bosom of the seeker for the dawn of realization. But the first unveiling is done by the Infinite alone, and hence, Vishnu, the Self, is the best among the Gurus. Heaviness is called by the same term (Gurutvarn) and in this sense the Lord is indicated here as "that which ii heavier than the heaviest."
(211) Dhaama — The Goal; the Sacred destination of a pilgrimage. The Supreme is the Param dhaama, the 'Supreme Destination’, having reached which, there is nothing more to reach beyond. This Absolute State of Perfection is called the "Peak" (Dhaama). The Sanskrit term Dhaama also means "Effulgence" (Tejas); the Pure Consciousness as the Illuminator of all experiences is considered and glorified as the Light of all Lights etc.
(212) Satyah – On who is Himself the truth. The difference from the general connotation, we have for the term "That which remains without a change in the past, present and future" is called Satyam. "Truth, Knowledge, Infinite is Brahman", thunder the scriptures. Brihad Upanishad says, "The Praanas are the truth, and He is the Truth of them."
(213) Satyaparaakramah - Dynamic Truth Passive truthfulness is the harbour of the fools, the dark den of the cowards; although it is any day better than suicidal untruth and criminal dishonesty The Lord, the Infinite is not only Himself the Truth but He is Dynamic in insisting that Truth shall prevail, not untruth. Not only gravity is a law of nature, itself ever truthful, but it insists that none shall escape its influence or disobey its sway. So too, the Infinite Law of Harmony and Love is an Inevitable Truth persisting with insistence in life The Lord is therefore indicated by the term "Satyaparaakramah".
(214) Nimishah -The condition of "the eyelids closed" is called Nimishah; the un winking is called Animishah. When the eyes are open, the mind is extrovert; the condition of mental introverted ness is expressed in an unconscious closing of the eyes. When a man is deeply thinking, remembering, contemplating, we find him naturally closing his eyes.
In a state of intense contemplation, when the intellect is turned away from the objects-of-experiences, the bosom ex- periences the One Divine "Subject" both within and without. The Lord is described here as "with eyes closed", only to indicate that He is ever rooted in Himself; from Him viewed, there exists nothing other than Himself to constitute the world of-objects.
(215) Animishah — One who remains unwinking. Whenever we wink both the eye-lids close together and what we are seeing is at least technically veiled from the seer in the eye. The Supreme is indicated here by the term "unwinking”, in the sense that the consciousness is Ever-Knowing. In Sankara's words, in Chandogya Bhaashya, "there is no cessation of knowing in the knower"
(216) Sragvee — A garland is called Srak and therefore, the term means One who is constantly wearing a garland of undecaying flowers. The famous garland of Vishnu is called Vaijayantee.
(217) Vaachaspatir-Udaaradheeh — Vaachaspati is a term given to One who is eloquent in championing the Supreme law of life; and Dheeh means the power of intelligence and Udaaradheeh one who has a "Large hearted intelligence". One who is not puritanical in his viewpoints. God is not only the Declarer of the Law but He has a large hearted tolerance to appreciate the weakness of the devotee's heart, suffering under the delusion of Maayaa, and hence, has a great sympathy for the weakness in us. This is expressed in God's Infinite kindness towards sinners in general.
The laws of spiritual living can be disobeyed for a long time without any tyrannical onslaught unlike the law of physical nature, which is blind and uncompromising- Fire knows no mercy. But Narayana, the Great Vishnu, is kind and considerate while He expresses the Truth of Life eloquently at all times around us. In His Large heartedness, He has enough paternal kindness to overtook our trespasses.
(218) Agraneeh — One who guides us to the end — the peak. Also the One, who leads (Agra) the entire pilgrimage—'the Guide. He moves ahead and following His footsteps, keeping Him in our gaze, faithfully following Him, we shall reach the Goal and thus He is called as the leader, Vishnu.
(219) Graamaneeh - One who controls, guides and leads the "Collection", the "flock" (Graama). In Sanskrit Graama means "a collection of many number of things".
(220) Sreemaan — Sree means Light, Effulgence or glory. Consciousness has all these three, and therefore, Sreemaan means the Self, the Lord.
(221) Nyaayah — The word in its direct meaning is "Justice". In the spiritual world, it connotes logical arguments (Tarka) and lines of contemplation (Yukti) which help us in arriving at the absolute experience indicated in the Sruti, are together called Nyaaya.
(222) Netaa - The .leader—one who protects, nurtures, nourishes and guides all living creatures in the world. One who is the Superintendent of the machinery of life.
(223) Sameeranah — One who efficiently administers all movements of all living creatures. In the physical body, all physiological activities are controlled by the five 'Praanaas* and thus in the form of 'Praanaas' He who governs all movements of all living creatures in the universe is Maha Vishnu.
(224) Sahasra-Moordhaa -One who has endless number of heads. All living creatures are His manifestations and He Himself is the One who has become the many. Therefore all heads are His, just as in a factory the proprietor considers all the employees as his own 'hands'. Here the term Sahasra means innumerable.
(225) Visvaatmaa — The very Soul of the Universe; the very inner Essence in all living creatures.
(226) Sahasraakshah — In describing the macrocosmic form of the Lord we have an endorsement of this declaration in the Bhagavad Geeta.
(227) Sahasrapaat — In the Purushasookta of the Rig-Veda, the same .terms are used in describing the Infinite Form of the Mighty Truth: “The Purusha is thousand-headed, thousand-eyed, and thousand-footed."
The "many heads" (224), "many eyes" (226), "many legs" (227), together indicate that, through all these equipments of thinking (head), of action (leg) and of perception (eyes), the Thinker, the Doer and the Seer, the One Infinite Consciousness expresses everywhere, in all forms, at all times, and He is Lord Vishnu.
(228) Aavartanah - One who is the Unseen Dynamism behind the ever-whirling wheel-of time upon which play the endless drama of birth and death. The repetition (Aavartanam) of these changes is the experience of Samsaar, and the One mighty Lord, in whose presence alone the factors of matter start their thrilled dance of decay, is indicated here (Aavartanah) as "the Great Power behind the continuity of change in the world of phenomena". In the Geeta, Bhagavan says, "0 Arjuna, the Lord dwells in the heart of all, and spins, through His Maayaa, all layers of personal ties as though the universe is a complicated machinery."
(229) Nivrittaatmaa — The pure Self, which has retreated totally (Nivritta) from all Its identifications with matter. In short, Maha Vishnu is the Pure Self. ever Immaculate and totally Free from all the sorrows of the constant modifications taking place apparently in the Prakriti.
(230) Samvritah - One who is completely veiled from the recognition of the "Perceiving-feeling-thinking entity", the ego (Jeeva). The Self is veiled away from direct experience of all Jeevas. This intellectual state of non-apprehension (Aavarana) creates the agitation (Vikshepa) which is the cause for the misapprehensions of Truth as the sad and sorrowful world of imperfections. Thus veiled,* lies the Truth today to the seeker, and that Glorious spiritual Centre is Vishnu.
(231) Sampramardanah — One who persecutes relentlessly men, who are sensuous, evil-minded, and so, fully extrovert in their personality (Raakshasas). In the form of disease, decay, disaster or death That which manifests to annihilate the pride, vanity and conceits of all "animal-men", as they live drowned in their flesh cravings, low emotions and materialistic values, is the Ultimate Reality—the Supreme Lord Vishnu.
(232) Ahassamvartakah — One who thrills the day (Ahas) and makes it function vigorously (pravartakah). The one who dynamises the day and lends the enchantment of joy to all living creatures is the Sun. The Mighty Truth, who, in the form of the Suit, gives life to all and lends this energy to them to act, is Vishnu. In the Geeta, Lord Krishna says, "Please understand that I am the Light of the Sun that illumines all earth; and the light and heat in the moon and fire are all mine only."
(233) Vahnih - One, who is worshipped at the altar as the God of gods, was Fire in the Vedic period. Invoking the various deities, oblations were poured into the Fire in Vedic ritualism and Lord Fire is entrusted with the duty of conveying the oblations to the appropriate deities invoked by the devotee.
In short, Vishnu is the Omniscient Lord, who conveys appropriate Karma-phala to the Kartaa (doer) and thus fulfils all actions of everybody, at all times.
(234) Anilah — This term has four distinct meanings All of them are appropriate here. (a) Air (Vaayu); living creatures; (b) "Be~in~ing-less" (Aadi-rahitah), that Truth from which the concept of time* itself has born, must have beei there even before time, manifested, and therefore, in terms o our intellectual concept of time, we can only say that He is "Beginningless"; (c) 'Eater' of food (Attaa); all experience that satisfy the inner man is called the "food", and since al experiences are lived only when illumined by the consciousness the Supreme, in terms of our experience is called the "Eater" and (d) "The Homeless" since He is All -pervading: He is the shelter of all and He is not sheltered by anything.
(235) Dharaneedharah — One who support (Dharah) the earth (Dharanee). The field of our experience! is the earth, and for all our earthly experiences. Consciousness is at once the very substratum and the very Illuminator. In the Light of Consciousness alone, the web of happenings aroun( is held together to provide us with our experiences.
(236) Suprasaadah — One who is full of the Supreme Grace and who, so little, so easily, becomes so entirely satisfied. Even to those who can remember Him, even if it be in a spirit of constant and faithful antagonism. His Grace is readily available. In Bhaagavata we read Pootanaa, who tried to poison Him, Karnsa, who planned to murder Him, or Sisupaala, who falsely accused Him—all of them were ultimately rewarded by the Lord. In the Gita, He confesses, "With a little am I satisfied, if it is given with sincerity, and with faithful consistency".
(237) Prasannaatmaa - Ever-Pure and All Blissful Self. The Supreme is ever-pure because. It is untouched by the sorrows lived by matter, when matter is ruled over by its gunas. In Geeta we read that the cause for all the sorrows of the individuality (Jeeva) is the attachment with matter and its various imperfect conditions (Gunas). Since He is untouched by them He is Ever-Pure; and since no identification of matter is in Him, He is all-Bliss.
(238) Visvadhrik – As a Mighty Source of all existence in every thing and every being. He is the Supporter (Dhrik) of the total world of all perceptions, all emotions and all thoughts (Visva).
Herein the Supporter and the supported being essentially one, no calamity comes to the Lord by the increase in population. Ocean, the supporter of the waves, can never feel bothered by the stormy surface and the consequent increase in the number of waves.
(239) Visvabhuk - The One who enjoys or swallows (Bhuk) all experiences (Visva). The Supreme Conscious' ness, apparently conditioned by the mind and intellect is the experiences of the joys and sorrows.
The term also means, "The One who absorbs unto Himself all names and forms" at the time of the dissolution (Pralaya). In the plane of God-consciousness all other experiences, gathered in fields of waking, dream and deepsleep, are transcended and, therefore, the State of Perfectior can be figuratively indicated as "Visvabhuk"" the One who swallows all other experiences of plurality".
(240) Vibhuh – One who manifests Himself in an endless variety of forms. Though essentially the Infinite is one, non –dual and all pervading, when through the equipments of mind-and-intellect (Maayaa) seems to have apparently become the piviralistic world. Mundakopanishad says, "He is Eternal and Multiform." Based upon this idea we have in the Puranas, the description of the Lord's incarnations and His play in the world of the many.
(241) Satkartaa — One who revels and adores those who are good and wise. His palace is ever lit up with His hospitality and He Himself presides over the loving reception of the righteous.
(242) Satkritah — One who is adored by all good people, not only is He adored and worshipped by great men If wisdom and devotion—as the Sanatkumaaras, Naarada and others—but He is invoked and worshipped consciously by all living creatures. The Upanishad describes every experience of all living creatures as a Yajna in which the stimuli received are the 'Oblations' poured at which the inner Consciousness flares up into brilliancy.
(243) Saadhuh — 0ne, who functions strictly according to the righteous code of living is a Saadhuh Atman, the Self, is the Mighty Presence, which apparently lends intelligence and capacity to inert matter. The Supreme Saadhu is Vishnu Himself.
(244) Jahnuh — Leader of men; the One who leads all creatures along the path of an inexorable law—the law of action and reaction, the rhythm of Karma. Irresistibly, the good is led, by his own subjective disharmony, dashes to reach a hell made by Himself for Himself.
245. Naaraayanah - This simple sacred word has an endless number of direct and indirect meanings, imports and suggestions, and Vyasa seems to have explored almost all its possibilities.
(246) Narah - Thee Guide : One who guides all creatures strictly according to their actions is none other than the Ancient (Sanaatana) Self.
(247) Asankhyeyah — Sankhyaa means number; Asankhya numberless. Asankhyeyah is one who has numberless names and forms. The infinite variety of this and beings that constitute the manifested Universe are His Own Form, and hence He is indeed numberless, whom expresses Himself as the Universe. In the 11th Chapter Geeta, we see through Arjuna's eyes the Cosmic Form of Lord. Of boundless forms on every side with numberless an stomachs, mouths and eyes—neither end nor middle, I beginning do I see, 0 Lord of the Universe.
(248) Aprameya-Atmaa — Prameya = Pramana Vishaya anything that can be known through any of the "Sources-of-knowledge” direct or indirect. Atman, the Self cannot be apprehended by the intellect through any of the known "Sources-of-Knowledge" (Pramaana) and so He called as Aprameya. One who has this nature is the Self Aprameya Atmaa, Sri Narayana.
(249) Visishtah — The One who transcends ever thing, in His Glory is the Supreme (Visishtah). Something that is other than the three bodies, something other than the five kosas, something definitely different from the finite world ( perishable things is the Infinite Self—which cannot be define in terms of either the waking or the dream or the sleep conditions. The Self is something other than all these: This Supreme-most Truth is Maha Vishnu.
(250) Sishtakrit — One who governs; One who is the Law Maker and the Law that governs the universe. The goal of His. administration is the protection of the goo( (Sishtah). Maha Vishnu is the Governor of all, and the Protector of the good.
251. Suchih – One Who is pure. In the absolute Oneness there can be nothing other than itself and therefore the Fourth-plane-of Consciousness is indicated in our Scriptures as the Transcendental Ever-Pure Self, Sri Hari.
252. Siddhaarthah —"One Who is gained all that has to be gained and achieved all that has to be achieved. That which has to be achieved in life during an individual's existence has all been classified under four heads and they are called as our "aims of life”. They are Righteousness in conduct, (Dharma), Wealth and Possession (Artha), desires and ambitions (Kaama) liberations from imperfections (Moksha). One who has gained all these "four" has nothing more to gain as there cannot be any sense of imperfection in Him. One who has gained (Siddhah) all that has to be gained (Arthah) ~Siddhaarthah, Lord Vishnu.
253. Siddhasankalpah – Sankalpa means "intellectual willing and wishing". One who gains all that He wishes or One who immediately gains what He wills is called Siddhasankalpah. Ordinarily we fail to gain what we demand because of the disintegration within ourselves. The Lord, the Perfect, is One who instantaneously gains all that He wishes.
254. Siddhidah - One who is the Giver of the appropriate reward for all actions, for those who are doing spiritual practices. Lord Narayana is the great Universal Power that brings about the reward for all actions.
255. Siddhi-Saadhanah - One who is the very secret force which enables the seeker to diligently continue all efforts of his seeking.
256. Vrishaahee —Means "One who is a controller of all actions and the dispenser of all results' in all individual conscious intelligent creatures.
257. Vrishabhah - The term Vrisha though not very familiar now is used in the Vedic literature to indicate Dharma—"the essential nature of a thing without which the thing cannot remain as the things is its Dharma. One who showers all Dharmas is called Vrishabhah. In short, one who showers glowing health, burning devotion and thrilling silence on all sincere seekers and faithful devotees is Vrishabhah; and He is Sri Narayana.
258. Vishnuh - All Pervadingng Long-Strident. In the Upanishad also we read, "Vishnu has spread Himself and conquered all these three worlds".
259. Vrishoparvaa — We had already explained that Vrisha means Dhanna. The term Parvarn means "Ladder- a flight of steps” that takes us to the Higher floors (Hence Parvata means mountain). Thus here the term is explained as a flight of steps on the ladder of life to take one to the Ultimate Reality. Vishnu is the One worship at whose altar will facilitate the devotee's steady evolution towards the experience of the Higher consciousness.
260. Vrishodarah - Vrisha that which rains; Udara=belly. The idea here is the seat of all creative thinking is resting on a psychic centre, indicated by the navel. Hence we find the description that the total Creator of the universe is sustained and held aloft at the navel of Maha Vishnu. During Pralaya (sleep) the ~creative power" merges back toils source, and thereafter, upon waking, the creation again starts; the "creative power" manifests itself and continues its creative activities, from the same point of its merger, (Udara). This culminatmg point of all creation, during the time of the dissolution—which is also the same from wherein, during creation, the manifestations of names and forms spring forth (shower down = Vrisha)— is Vishnu, the Supreme, and hence, He is called as Vrishodarah, ~the Showering Belly."
261. Vardhanah — One who is the nurturer and nourisher everywhere, at all levels of life, both material and spiritual. In short, from the standpoint of the student, who is studying with devotion these "Thousand names of the Lord", the term indicates that Vishnu is the Mighty Power that supplies all spiritual growth, provides all well-being and ultimately blesses all His devotees with the final Realization.
262. Vardhamaanah - One who can grow Him- self into any dimensions; ever-growing. Since the names and forms of the universe are ever dynamic and the unseen movement of progressive evolution is everywhere, the Lord is indicated here as this very dimension of movement of progress" (Vardhana).
263. Viviktah - Alone solitary. Ever standing apart from everything. With reference to the dream and the dreamer, the waker is, we know, indeed, separate- Similarly the world of names and forms and its joys and sorrows, passions and lusts, smiles and tears, though they all play in the Self. The Supreme is not affected by them.
The horrid “ghost" cannot affect the innocent "post". One who thus remains alone and apart, in His Own Majesty and Perfection, even when the world-of-Maayaa is heaving about is Viviktah. In the daily happenings of Sansar, in its births and deaths. He remains ever changeless and ever unaffected. This freedom is indicated in the Bhagavad-gita and the Lord explains: "They are in me; I am not in them”
264. Srutisaagarah - The ocean for all the rivers of all scriptural thoughts. All scriptures, irrespective of the age, language, tradition and beliefs, ultimately indicate a Theme which is ever the same. All scriptures are rivulets of thoughts, flowing through different terrains of national character and historical climates, gushing to reach forward the ocean of Perfection, which lies beyond the dark sorrows ol mortality. That which is the goal of all Scriptures is the Immortal Bliss of God-consciousness, the Maha Vishnu.
265. Subhujah — He who has graceful arms. This need not be taken as a description of the physical beauty of the anatomical structure of the arms but since those arms are ever working in the service of His devotees on sheltering them (Abhaya) and in blessing them (Varada) they are full of grace and hence graceful.
266. Durdharah - One who cannot be comprehended even by Great Yogis, who spend long periods of time in meditation. Transcending the mind and intellect is the 'experience’ of the Supreme and, therefore, the mind and intellect can never comprehend It.
267. Vaagmee — One who is eloquent of His Glory. The full sense of the term should embrace not only the eloquence in speech, but all physical capabilities in the world, all the Glories of the cosmos, all the beauties of the heart, the total might of the intellect—all are eloquent of His Glory. Through the scriptures of the world, it is again He, who speaks to us of our ultimate Harbour beyond the stormy seas of Maayaa, in the simple words of brilliant suggestions declared by the Saints, Sages, Rishis, Prophets and other Divine Men.
268: Mahendrah - One who is Lord of even Indra, the Lord of gods. In philosophy the "Mind" is called Indra (Indriyaanaam RaaJaa) and One who is the Lord of even the "mind" is the Self.
269. Vasudah — Vasu means wealth and, therefore, Vasudah means One who enriches all, both in their outer prosperity and in their inner well-being. Once surrendered unto Him, man learns to live ever in dynamic success, with all the glories of the loving heart, self-controlled mind, and contemplative intellect.
270. Vasuh – The term Vasu has got three meanings:
1.     Wealth(Dhana)
2.     Veil (Aacchaadana) and
3.     Sun (Aaditya)
He is the One who manifests Himself in the form of the external wealth, for He, as the very sun, nurtures and nourishes the world. He is the One, who veils Himself from the comprehension and understanding of the unprepared men of evil temperaments who possess no true devotion.
271. Naikaroopah — One who is of Infinite forms in His manifestations; the single waker's mind becomes itself variegated to serve as the endless items of the dream-world. The One Supreme 'Cause' of the whole Universe is Vishnu; and all “effects” are but different expressions of their "cause”. In a very familiar chant, traditionally repeated by all devotees, this idea has been brought out beautifully.
Looking at Him through our distorting instruments of body-mind-intellect, we see the plurality, and only on transcending this equipment can we "experience" the Oneness of the Absolute Reality.
272. Brihadroopah — Vast, of Infinite dimensions; Pervading all One whose very form (roopa) is the totality of the universe and therefore as vast as the universe. In the description of the Supreme Person in the Rig Veda, we read the Rishis declaring that Vishnu is not only of the total size and dimension of the Universe but He stands beyond it all by ten digits.
273. Sipivishtah - Sipi is the name given to the "Sacrificial cow". The term denotes the One who sanctified all dedicated offerings poured into all fields of selfless sacrifices (Yajna). The root Si has also the meaning of waters; Sipi— 'that which drinks water'—-"The rays of the Sun". Thus Sipivishtah would indicate the Supreme, who is the Presiding deity in the Sun, giving it both its energy of heat and light. In Bhagavan-gita, the Lord confesses: "Understand that the light and energy that expresses themselves through the sun and moon is the Light and Glory essentially belonging to Me”
274. Prakaasanah - The One who illuminates; expressing Itself as the All-pervading Consciousness in every equipment. He is the knower, knowing everything in each bosom (Sarvavit) and knowing all things that are happening in the universe at one and the same time in His omniscience (Sarvajnah). He is the Illuminator of all experiences. Just as the One sun illumines everything in the world the Reality illumines both the fields OQ experiences and the knower-of- the-field.
275. 0jas-tejo-dyutidharah - One who is the possessor (Dharah) of Perfect physical virility (Ojas) all brilliancy (Tejas) and every beauty (dyuti). These three terms indicate perfection at three different levels of personality known to us at present. Ojas is glowing health (physical) due to perfect balance in the constituents (Tattvas) of the healthy body. This virility in us when conserved, disciplined and trained can) through meditation, be converted into intellectual "brilliancy" and perfect personality "integration".
The shine of an individual, who has thus sublimated Ojas is termed in our Shastras as tejas. A Yogi, through intelligent living and through a devoted life of continued meditation, has thus gathered to himself Ojas and Tejas sufficiently, he, in time, grows to become an experienced Saint of Divine Realization, a Buddha. The enchanting atmosphere of irresistible peace and compassion, love and perfection, knowledge and strength, such a man throws around him, is called the aura of Divinity (Dyuti). In the 10th Chapter of the Bhagavad-Gita,the Geetacharya autobiographically confesses, "I am the Might in all strength; I am the Brilliancy in all that is brilliant,"
Some commentators are found to take these three terms as separate names of the Lord. However, Sankara interprets it as one single term.
276. Prakaasaatmaa - The Effulgent Self. The One who is the Self in all hearts, who can be experienced as the Consciousness, which is the source of all illumination to shine upon all experiences in the three planes-of-consciousness, in all living creatures, at all times. This Universal and Absolute Self is Maha Vishnu.
277. Prataapanah - The One who manifests Himself as the Essential Thermal Energy, that lends Life Potential to the very atmosphere around each living creature. In the words of the Geetacharya, we find a confirmation to this declaration when the Lord declares to Arjuna that He Himself is the Reality that manifests as the heat and light in the Sun and the Moon, and it is He again who warms up the crust of the earth and impregnates it with its fertility.
278. Riddhah — One who is ever full of all prosperity. As the very Lord of Lakshmi, Vishnu should be one who has all glories (Aishvarya). When the entire universe of wealth, strength and beauty is itself a manifestation from Him, He Himself must be the Absolute Glory.
279. Spashta~aksharah – Spashtam=clear. One who is clearly indicated by the Supreme Sound (Akshara), the famous Sound-Symbol of the Eternal Lord Om, In Bhagavad-gita we read: "One who chants my name 0m and leaves his body at the time of death thus remembering Me, he shall go to the Supreme State),t In Sanskrit, Kshara means the "perishable" and Akshara means the "imperishable." The world of plurality, the "perishable" is no doubt nothing other than the All-Perfect, the Immutable Truth, but due to the imperfections of the instruments-of-perception—body, mind and intellect—the perceiving ego can experience only this world constituted of a plurality—sense objects, emotions and thoughts—The ego peeping through the vehicles can never experience the One coordinating Reality, the Divine. When the mind is Hushed and the ego thus sublimated, the lmmutable Akshara-factor is experienced, wherein we gain the clearest (Spashta) understanding of the Absolute. Since it is thus clear {Spashta) only in Its Immutable nature (Akshara=Kootastha), Vishnu, the Supreme Self, is indicated here as Spashtaaksharah).
280. Mantrah - One who is of the nature of the Mantras of the Vedas. The declarations of the Vedas the mantras are the vehicles that will take us straight into an experience of the Transcendental. The vehicles are often called by the name of their destination. Mantra means that which can save us on being properly meditated upon. Only through the mantras of the Upanishads we ever come to experience the Supreme Nature of the Lord, and so He is named as Mantrah.
281. Chandraamsuh - Rays of the moon. That the moonlight has got an effect upon the herbs was known to India in the Vedic period. "As the rays of the moon (Soma) I fill the vegetable kingdom with nutrition", confesses Bhagavan Vaasudeva. Thus the Lord is One who nurtures and nourishes all living creatures instilling into each its particular vitality. Though this is the deep philosophical significance, superficially the beauty, calm and peace that the moon suggests to our mind is but a reflection of the Infinite Peace of Vishnu.
282. Bhaaskaradyutih — The Effulgence of the Sun. Sun is the centre of the solar system, an eternal exchequer of energy, ever distributing Life and Strength to all living upon the earth; life would have been impossible but for the Sun. At the same time, the Sun stays where he is and he never interferes with life; from afar he blesses life. The Lord who thus from afar blesses by His mere presence is the true Sun of Life, the Atman, the Self— Sree Maha Vishnu.
283. Amritaamsoodbhavah - The moon who has consoling rays that gives' the essential food value (Rasa) to the plants and fruits is called in Sanskrit as Arnritoamsuh. In the Puranas it is described that the moon was first born from the milky-ocean during its churning. Since Vishnu is described as ever reposing upon His Ananta-bed in Ksheerasoagara, the Lord is Himself termed here as the Begetter of the Moon. Subjectively Moon (Mali) is the Presiding Deity of the intellect, and the discriminating intellect itself arose when our bosom started churning the heart by the two forces, the positive—the good (Deva)—and the negative—Vicious (Asuras). If the Sun is the Presiding Deity of energy, moon represents the world of matter, and the very source from which the world-of-matter, Kshetra, has risen is Amritaam-soodbhavah.
284. Bhaanuh - Self~ Effulgent; One who Himself for the blessing of the world in the form of the Sun and presides over the entire solar system.
285. Sasabinduh — The patch in the moon looks like the silhouette of a rabbit for the naked eye; that which has a "beauty-spot" (Bindu) in the shape of a rabbit (Sasa) is called Sasabindu — the moon. Since the Lord is the Nourisher of all and He is Himself the entire world of matter. He Himself is the Moon "that nourishes with essence all plant kingdom".
286. Suresvarah — Sura means Deva and so the term indicates "the God of all gods". The word Sura also can be dissolved to mean Giver (Ra) of Plenty (Su); Sura therefore stands for a person of extreme charity. The Lord, Eeshvara, who prompts and fulfils the loving kindness of all charitable men is Suresvarah, Lord Vishnu.
287. Aushadham — Medicine. Narayana is the Divine Medicine for the immediate cure for all the burning sorrows of Samsar. Even to consider it more directly as the specific cure for all bodily ailments is not necessarily wrong, for ailments of the body are caused by mental disintegration, and when the inner man has surrendered in devotion to Him, Lord Narayana indeed becomes a specific cure for even all the physical diseases of His devotees.
288. Jagatassetuh — A reclamation bund thrown across waters connecting distant islands to the main land is called Setu. Sri Ramachandraji built one and reached Lanka. The term Jagatassetuh, therefore, implies that the Lord is Himself the Bridge over which one can safely cross over the realm of egocentric imperfections and reach the joyous realms of the Infinite Perfection.
289. Satyadharmaparaakramah — One who champions heroically for Truth (Satya) and Righteousness (Dharma). It can also imply as One who has Truthfulness (Satyam), Righteousness (Dharma) and Heroism (Parakramah). In short. Lord is One, who fights constantly against the false and the unrighteous to establish Truth and Purity.
290. Bhoota-Bhavya-Bhavcin-Naathah — The Lord of the three periods of time: the past, the present, the future. Lord of Time is the One, in whose presence alone, time concept is possible. "Time" is the interval between "thoughts" and the Awareness that illumines the rise and fall of thoughts is the very Lord of Time. Objectively He is the Lord of all those, that exist in the three periods of time; or He to whom all creatures conditioned by time, pray for comforts, solace and protection.
291. Pavanah — One who purifies everything. Or One who manifests as the life-giving atmosphere around the world and sustains the existence everywhere.
292. Paavanah - In the earlier term ~ Pavanah~ the Lord is indicated as the One who has, in the form of the atmospheric air, filled the universe. He is the One who sustains fife in all living creatures as the life-giving atmospheric air. Here, the present term “Paavanah" means the One who gives this life-sustaining power to be atmospheric air. It is very well-known that the moving air (Breeze) purifies more than any other known thing in the world- This purifying power is acquired by the atmosphere by His Grace- In short. He is the secret glory that lends the atmosphere, the very life-sustaining property and He is the dynamism that moves the air.
293. Analah — The term itself means Fire. So He who is in the form of fire, and sustains life. A certain amount of minimum thermal heat is necessary for life to continue, belt in the human body or be it in the Earth itself. This warmth of life in the world around and in the organism itself, without which life cannot continue, that mighty warmth of life is none other than the Lord, and hence. He is called Analah. Also the term 'Ana' has the meaning of Praana, and 'Ld means to receive. Therefore, the term can also imply "One who is the very Self, the very Vital Factor, in the Praana".
294. Kaamahaa — One who destroys all desires. Desires spring forth from the Vaasanaas. We can experience the Self only on transcending the vaasanaas- Just as the sun is the destroyer of night, similarly, the Pure consciousness, the Atman and the Vaasanaas cannot remain at the one and the same time. The Vaasanaas end when the Atman is experienced. From the devotees' stand-point. He is the One who fulfils all his desires. Or He who is the father of Kaama, Pradyumna, which again is one of the names of Vishnu.
Desire is the source from which endless series of other sources of sorrows flow into the human life. When a desire arises in the mind, only two things are possible. Either we fulfill the desire or we do not. In case we get our desire~ fulfilled, it is natural for the human mind to crave for more and thus he becomes restless due to greed. If, on the other hand, the desire is not fulfilled, anger rises and when anger increases, it brings about delusion of the mind and makes the victim see things in others, in himself and the situation he is in, which are not in fact there around him. In such a deluded one.
Wisdom slips, away and, naturally, therefore, his discriminative power cannot function, since he cannot judge the present situation with reference to any standard ideal that he had in the past. When the rational discriminative power fades away that man falls completely off the dignity of man and becomes worse than a brute. Bhagavad-gita charters thus, a steady psychological fall in a spiritual being, and this entire chain of self-destruction springs forth from desire. A devotee, or a mediator, when he approaches this Great Reality, existing in the subjective Core of lies own personality, he transcends all the real of his desires and passions and, therefore, this Great Inner Self is indicated here as the "Destroyer of all Desires'. He is the One who fulfils all desires in His devotees, and thus brings about a calm fullness of joy within.
295. Kaama-krit — One who fulfils all desires. The implication~ have been indicated m the analysis of the previous term. It can also mean as the Very Creator of the Lord of Love—Kaama Deva. Even though desires spring forth from the realm of the Causal Body, constituted of the Vaasanaas without the thrilling touch of the Self, even Vaasanaas cannot express all by themselves. In that sense of the term, the very agitations of desire, erupt from His Grace. Hence, He is called the Kaama-krit.
296. Kaantah — One who is of enchanting form. Infinite Beauty is the very nature of the Self, and the Upanishads define the Self as Saantam-Shivam-Sundaram.
The aestheticism in man craves for harmony and where we experience the greatest of harmony, there we detect the presence of beauty. In front of beauty, the entire personality of an intelligent man becomes calm and peaceful, hushed in silence, transported to ecstasy. These are moments when the meditator has transcended his Sheaths and is in union with the Pure Self. Naturally therefore, the Pure personality of an intelligent man becomes calm and peaceful. Self is indicated here as Kaantah—Divine Auspicious form of Absolute Beauty.
297. Kaamah - One who is the beloved. Not only He is the beloved of the devotees, but every activity of all living creatures is an attempt at courting and winning bliss and happiness. The Blissful Self is the goal of all creatures in life. Even insignificant unicellular organisms revolt against pain, and they too seek happiness. Man is no exception. The Infinite Bliss which is experienced only on transcending the body, mind and intellect, is that which is constantly demanded by every organism that breathes in this universe. In the ignorance of this All Satisfying Goal, the world suffers. That Lord is the beloved of all devotees, and in fact. He is also the beloved of even those who deny Him and run after the sense objects. The theist seeks Him through devotion or meditation. The atheist too seeks Him only in and through all his diligent pursuits of the sense-stimuli.
298. Kaamapradah — One who supplies the desired objects; One who fulfils all desires. To the devotee, the Lord, is the giver of all desired objects, and to a man of meditation, the Lord is that state-of-mind where all desires are fulfilled— in the sense that no more can any desire linger in his heart after the Experience—Divine.
299. Prabhuh — He is the Lord, the Master, the Owner, the proprietor. One who has all powers to do, not to do and to do otherwise is called the Great Lord
300. Yugaadi-krit One who is the creator of the divisions of aeons, described in our Puranas, as Yugas. These Yugas are four in number. Kritam, Tretaa, Dvaapara and Kali.
301. Yugaavartah — In the previous term the Lord is indicated as the Creator of the Yugas, and here we are told that He is also the Power behind the wheel of time that goes on changing and repeating itself, i.e. not only He is the Lord of Time, but He is the Mighty Administrator of the performances of Time, the very Law behind the constant flow of the flood of time.
302. Naikamaayah — One whose delusory forms are endless and variegated. According to Puranas, for the sake of sustaining the world and maintaining its order and rhythm, the Lord had taken different forms, each of His manifestations well-suited for the times of His arrival. Thus, we have ten incarnations. Also, in that mighty manifestations of the Lord, as Krishna and Rama, we find descriptions of how one and the same entity generated different attitudes and emotions in different types of people. In short, one who has realised the Self, can thereafter freely play through all his existing Vaasanaas and none of them can ever entangle him, because he has grown to be the master of his own Vaasanaas. Maayaa, otherwise called as Avidyaa, is constituted of the Vaasanaas in us, forming our Causal Body. One who has transcended this is the One who has realised the Infinite. Lord is therefore, one who is without Maayaa in Him. An individual entity, like us, is one who is under the tyrannies of Maayaa. The Lord is one who can wield Maayaa for His purpose without Himself becoming involved in it.
303. Mahaasanah — This word can be dissolved as He who eats up everything. One who swallows up all perceptions, emotions and thoughts, created by the Vaasanaas, at the various levels of personality, due to our own individual Vaasanaas. At the time of Samaadhi when the limited ego is ended and the Supreme is experienced all the expressions of Vaasanaas are, as it were, swallowed by that Infinite Experience, and therefore, this Great Vishnu is called as the "Consumer of Everything."
304. Adrisyah - Through the sense-organs, the mind and intellect at this moment, we are aware of the outer objects and our subjective emotions and thoughts. The ultimate Reality is neither the objects perceived by us, nor the instruments of our perception. He is the Subjective Core, the Eternal Essence, wherein, the perceived and the instruments of perceptions are all totally absent. This Subjective Reality must necessarily be, by Its very nature, not an object-of perfection, and hence. It is called as the Imperceptible, meaning. He is the very Perceiver in all perceptions.
305. Vyakta-roopah - He who has a form— clearly perceptible to the meditator in his meditation. The contradiction is so smotheringly apparent because of the very placing of the term. It is only just-now, in the above term, that we are told that the Lord is imperceptible (Adrisyah) and the very following term declares that He is perceptible. Here it means that though He is not perceptible with the physical instruments of perceptions, yet on transcending the equipments, the Yogi intimately comes to experience the entire Divine Glory of the Self. Though, ordinarily it is not easy to see Him, in the devotee's heart, the Lord comes to play vividly and drives the devotee mad in his ecstasy.
306. Sahasra-jit - One who vanquishes thousands. In all the Puranas everywhere, it is found that the Incarnations manifest to destroy the diabolically fallen (Raakshasas) who approach the good in endless hoards to annihilate them. One who conquers over these diabolical forces is the Lord Vishnu.
Subjectively the hosts of passions and lusts, greeds and jealousies which invade the inner bosom, and loot away the seeker's tranquillity and peace, are all ultimately vanquished by this Higher Consciousness and therefore, the Self is indicated as the one who is ever victorious over all the hoards of our lower impulses.
307. Ananta-jit - Ever-victorious. The victory of the Lord is endless; in every Incarnation, He alone wins in the end. The victory over negative forces becomes complete when once the Higher Consciousness is experienced, and hence, the Self is indicated here as Ananta'jit.
308. Ishtah - This term can be interpreted in two ways. One who is invoked through the different types of Vedic rituals (Yajnas), is Ishtah. 0r,itcan also mean. One who is loved by all. The Lord being the very centre of all love in everyone. The Brihadaranyakopanishad very clearly indicates this idea in almost unvarnished words: “The man loves his wife not because of the wife, but because of himself. . . .etc." All love springs from our personal love for the Infinite which is the Self in us.
309. Visishtah - One who is the noblest and the most sacred. Vishnu, the Lord, dwells in the heart of everyone. He is the sole essence presiding over every physical, mental and intellectual activity in every living creature and, therefore. He is indicated by this term.
310. Sishta-ishtah - To all spiritually minded good people and therefore sincere seekers, the Lord is the greatest beloved in-as-much as. He represents the Goal and the Destination of all devoted seekers. In short. He is the Supreme Beloved for all spiritually inclined divine hearts.
He can also mean that the Lord is one who Himself is sincere and ardent lover and courtier of all devotees, sincerely and diligently seeking Him. There are commentators who indicate that the term can also mean: One who is being constantly invoked and held in adoration by all true devotees with their physical, mental and intellectual activities.
311. Sikhandee - One who wears 'Sikhanda’ meaning "the peacock feather". Lord Krishna is described in Bhagavat as having been adorned with the 'eye' of the peacock feather, especially in his early child-and-boy-hood.
312. Nahushah - The term "Nahanam means bondage, therefore, the term stands for "One who "is familiar with bondages. " In Vedanta, the word lsvarah' is the Supreme Consciousness conditioned by the total—Causal-Body (Maayaa); at the same time, lshvara is One who has the Maayaa under His control. It can also be understood as "One who binds all creatures of the world with the cord of Maayaa." Those who are students of the Puranas interpret this word as One whose glory was expressed in the spectacular magnificence in Nahushah, who gained the Office of Indra.
313. Vrishah - There is a famous statement in the Hindu tradition from which we can gather that the Lord is of the nature of Dharma. Dharma means the essential Law of Being, that because of which an individual is an individual, without which the individual cannot exist, is the Dharma of the individual. In this sense, the essential Dharma of one is the Self. Thus, Vrishah is but another name to suggest that the Lord Vishnu is none other than the Self in us.
It can also mean "One who showers the fulfillment of all desires in all devotees.' Desires arise when the existing Vaasanaas get impatient and explode into manifestation. As the desire arises, the mind plans out and the body acts towards its fulfillment. All these activities are possible only when the vehicles are thrilled by the Self in us. Thus, ultimately, one who fulfils all desires is the Lord of our heart, the Atman.
314. Krodhahaa — One who destroys anger in all sincere seekers. We have already found earlier that anger manifests when fulfilment of a deep desire is obstructed. On realising the Lord, all desires end and, therefore, there cannot be any anger on any occasion. Also, anger can come only when we recognise the world of plurality around us. For one who is experiencing the Self, there is nothing but the One Self everywhere and, therefore, there is no occasion to entertain this emotion of anger.
315. Krodha-krit-kartaa - One who generates in a sincere and serious seeker anger against the lower tendencies when they manifest—"Krodha-krit”. Also He is the very creative impulse 'Kartaa’ behind the lower tendencies; because all things come out from Him alone. Some commentators consider this term as two different words, but the majority consider them as an integrated one.
316. Visvabaahuh - One who has number of hands; whose hands are everywhere doing all activities in the universe. The life in the bosom as long as it exists, so long alone the hands and the legs function. The hands can lift and do its job only when it is in contact with life. Life expressing through the hand is its function. All hands that are doing variegated activities all over the world are all His hands in-as much as, where He is not, that lifeless hand can perform no more any activity. Since He is thus the dynamic One Principle that functions through all hands at work He is called a Visva-baahuh.
317. Maheedhurah — One who is the Substratum and support for the Earth. The Lord is the very material cause for the universe and as such. He supports the worlds-just as cotton supports the cloth, mud supports the pot, gold supports the ornament. Since the term Mahee also means "the adorations sent up by the devotees," it can also mean 'One who receives all the worship of devoted hearts.’
318. Achyutah - One who has not got any modifications - such as birth, growth, decay, disease, death etc. The Eternal and Immutable cannot have any change and the Self being the Eternal, it cannot have any of the changes that are natural to all mortal and finite things. Upanishads themselves thunder this Truth?Eternal, Auspicious and Changeless."
319. Prathitah -One who exists pervading all; spreading Himself everywhere. It can also mean "One whose glory, as described in the Upanishads, has spread round the world everywhere."
320. Praanah - All manifested expressions of life are called as the Praana. He is the Praana in all living creatures; meaning, it is His manifestations that we recognise as the endless activities in all living creatures in this dynamic world. Also it can mean that "He is the One who in the form of vital-air, sustains life in all creatures."
321. Praanadah --One who gives strength (Praana} to everywhere. The root 'da" has a meaning of destruction and, therefore, the term comprehends also the power of destruction everywhere. According to the Puranas, therefore. He is the One who gives the strength and glory for Devas, and again, He is the One who supplies special strength to them to win over the brutal forces of the diabolically wicked, the Asuras. Subjectively, it is the Self that supplies the mental strength for cultivating the higher values of life, and it is the same Source Divine that floods the seekers' heart with the courage to annihilate the lower impulses that come to destroy his peace and tranquillity within.
322. Vaasavaanujah - The Brother of Indra. This name has been acquired by Lord Vishnu because of His incarnation as the Adorable Dwarf— (Vaamana). At that time, the Lord had to take birth in the womb of Aditi and manifest as the younger brother of Indra. In the subjective science of Vedanta, the king of the gods (Indra) is the Lord of the sense organs and so he is the Mind. The spiritual urge that dawns in us as a younger brother of the Mind, ultimately comes to measure away and win over the three worlds of waking, dream and deep-sleep,, and thus comes to conquer over the entire kingdom of Indra in more sense than one.
323. Apaam-nidhih — Treasure of waters, meaning the ocean. The very glory and might of the oceans are all but a reflection of Sri Narayana's own glory divine. In the Geeta, Bhagavan Himself says, "among the collections of waters, I am the Ocean."
324. Adhishthaanam — The Substratum for the entire universe. The delusory misconceptions can be projected only upon something that is real and this permanent 'post is called the 'Substratum' for the delusory 'Ghost'—Vision.
325. Apramattah - One who has no Pramaada, meaning, 'One who never commits a mistake in judgement. "The Lord is the Law behind all happenings in the universe. The results of the actions are always strictly according to the quality of the actions. In administering this Law of Karma, One who never makes any mistake is Apramattah. We are full of Pramaoda—we make the mistake of mis-understanding ourselves to be the matter equipment around us and due to this Pramoada, we project in ourselves the false concept of an Ego. The Supreme is ever the Pure Consciousness and, therefore, He is without such wrong self-judgement.
326. Pratishthitah - Everything in the world depends upon something else to serve as its cause. Since all things that we perceive and experience in the world are all effects, they have their own causes, and the effects must necessarily depend upon the cause for their very existence. The Supreme Lord is the One uncaused Cause with reference to whom everything is only an effect. Since He is thus the ultimate Cause, He is not depending upon anything other than Himself. This self-established Reality is indicated by the term Pratishthitah.
327. Skandah - This is one of the names of the youngest son of Lord Siva, Subrahmanya, who is described in the Purana as Commander-in-Chief of the righteous army. Therefore, Skanda means "the Lord, whose glory is expressed, through Subrahmanya". In order to realise the Self, it is a prerequisite condition that the different personality layers in the seeker should be completely integrated.
328. Skanda-dharah — "One who upholds the withering righteousness." Or, "One who fathered Lord Subrahmanya", meaning One who is in the form of Paramesvara.
329. Dhuryah — One who carries the Lord. The Lord is the One who carries the responsibilities of creation sustenance and annihilation of the entire world of plurality One who carries out these functions systematically without any hitch round millenniums is Sree Narayana and He is therefore Dhuryah.
330. Varadah — One who blesses all true devotee; and fulfils their request for boons. It can also mean "One who gives the best (Varam) in life to those who seek Him with perfect detachment and sharpened discrimination.
331. Vaayuvaahanah — "The One who controls regulates and moves the great winds'. In the Sanskrit literature the movement of air in the atmosphere has been classified under seven types and they are called the 'Sapta Marutah".
In short, the inconceivable might and power of the wind; and their life-sustaining abilities are all lent out to the air in His own munificence and, therefore. He is called as Vaayuvaahanah.
332. Vaasudevah -"One who is at once both Vaasu and Deva. Vaasu means "One who dwells in the physical equipments of all living creatures as its indweller; Deva means "One who revels or One who illumines''. Thus, Vaasudevah means "One who lives in the physical equipment as though conditioned by them, and yet, who is the Vital Consciousness in the light of which every experience is illumined. The Lord is the One who dwells in all things of the universe and He is at once the Supporter of the entire world.
Also, directly, it can be taken to mean. One who is born as the Son of Sri Vasudeva in the Jail of Karnsa, the Blue-Boy of Brindaavana. He is called Vaasu as He veils Himself with His own Maayaa; Deva means "He who sports, wishes to conquer, conducts, shines, creates and moves". In the Udyoga Parva of Mahabharata, we read, "Like the Sun with his rays I am covering (Deva) in all beings and hence, I am called Vaasudeva".
Vishnupurana says, "As He resides everywhere in and through all things. He is termed Vaasudevah." All beings remain in the Supreme, and He in all being and hence, the Omnipresent is called the Vaasudeva.
333. Brihat-bhaanuh -Possessed of endless rays, meaning "One who illuminates the world with the rays of the Sun and the Moon."
Mahabharata says, "He whose great rays are in the Sun, Moon and others and He who illumines the universe through them is called the Possessor of great rays".
334. Aadidevah - "One who is the Primary source for everything," meaning the Lord. He is the First Cause, and hence the first Deity. 335. Purandarah - "The destroyer of the cities." City is the well-equipped field for gathering endless experiences. The three cities through which we generally move about gathering our experiences in this world are the waking, dream and deep-sleep. On transcending the Gross, Subtle and Causal Bodies, one experiences the Self, and at such a moment these three cities are burned down or pillaged or blasted. The same ideal is explained in the Shiva-purana also; accordingly, we can say that He is One who as Mahesvara, performed the destruction of the three cities.
336. Asokah -"One who has no sorrows." Sorrow is a condition experienced when the mind is agitated and extremely disturbed. The agitations of the mind come from desires, greed, etc. Therefore, the term Asokah indicates, One who has none of these negative tendencies that create in their turn more and more mental disturbances'. This is a true appellation, because, the Lord, as the Self, transcends the realm of the thought-disturbances constituted by the mind-intellect equipment.
337. Taaranah -"One who enables others to cross.' The ego suffering the constant agitations of the equipments is saved by the Self. The ego (jeeva), when it discovers its identity with the Self, automatically moves away from the sorrows of the vehicles. In short, as Vishwbhaagavata says, "Who is there other than You that can save us from the wheel of births and deaths.'
338. Taarah - "One who saves is called Taarah One who saves from the fear of re-birth and also One who is a constant protector of the devotees and, therefore, the devotees themselves call Him as the Saviour (Taarah).
These three terms indicate how Vishnu is the Absolute Protector of His devotees. He saves us from the afflictions
(Asoka) of the body and so Subjective-sorrows (Adhyaatma). He enables us to cross the ocean of Samsaara (Taaranah) and, therefore. He saves us from all Cosmic pains (Adhibhootah). He saves us from the elements (Taarah), and so. He is the Saviour from all sorrows of birth and death; this indicates alltrans-Cosmic tragedies (Aadhidaivika), meaning that Narayana can save us from all sorrows contributed by the hand-of-God.
339. Soorah - "The Valiant". All sources of strength and courage spring from the Life in us and, therefore, the Lord of the universe is called here as the Valiant-capable of crushing all unrighteous forces, however well-trenched they may be in the world.
340. Saurih - Soorasena is the father of Vasudeva, and we have already found that Vasudeva's son is Vaasudeva. Therefore, the Lord had taken His incarnation in the family of Soora and so He is termed as Saurih.
341. Janesvarah - The Lord of the people. Those who are born are called Jana. Therefore, the term indicates that He is the Lord of all creatures born in the universe.
342. Anukoolah - A hearty well-wisher, or friend of everyone. Since the Lord is the Essential Life in everyone. He is the friend and ally of every individual inasmuch as, nobody spends his life except in concurrence with his own subjective intentions and purposes. Thus, the Lord is a friend fulfilling the intentions of a murderer, and He is again the friend of another helping Him to serve the mankind, if that be his intention. Thus, He is a friend and a devoted ally to everyone since He is the mighty power behind all Vaasanaas expressing through all creatures. 343. Sataavarttah - Sata means "hundred", and here it is used as "innumerable". Thus the term 'Sata avarttah' means "One who takes infinite varieties of forms". All forms in the universe are but His own, inasmuch as. His manifestation is the universe. Again, He takes innumerable incarnations in order to maintain the law of the cosmos and also the law of evolution. It can also mean "One who, as Praana, moves in the innumerable Naadees in the body".
344. Padmee - "One who has the lotus in his hand". The lotus is the national flower in Bharat as it symbolises in our culture, the Goal of our Spiritual life. It is to offer this "Knowledge", that the Lord blows His conch, and if people are not listening to this silent call of the Higher from within, He uses His gadaa (mace) to give merciful knocks in life. Still, if an individual or a generation is not listening to His kindly warnings. He has the Discus (Chakra) in His hand. He annihilates totally the existing forms and re-creates.
345. Padma-nibhekshanah - "One whose eyes are as beautiful as the Lotus." In short, lotus-eyed.'
346. Padmanaabhah - "One who has the lotus in his navel". This is not to be taken literally. Navel (Naabhi) is the psychic centre where all un-manifest thoughts first spring forth into our recognition (Pasyantee). The seedless state of al thoughts is called in the Yoga Sastra, as Paraa. It therefore means "one in whose bosom lies, in potential, all the possibilities of the universe of expression." It can also mean "One who manifests Himself in the lotus of the heart of his devotee Some translate as "He who is seated in the pericarp of the lotus."
347. Aravindaakshah - "One who has eyes as beautiful as the lotus". The lotus opens at sun-rise and closes in the night. The Lord opens His beauty and grace in the presence of the devotees and the-flood of His grace, as it were, dries up in the presence of the dark sensuality of the ignorant.
348. Padmagarbhah -"One who is being meditated upon in the centre of the lotus-of-the-heart."
349. Sareerabhrit - "One who sustains Jor nourishes all bodies". Or, it can mean "One who is the form of food and Praann, becomes the very cause for the sustenance of the body". It is a fact very well known that even though a body can continue existing without visibly decaying for 50 years, once Life has ebbed away, the dead body cannot maintain its form and it does not exist even for 48 hours intact. He who while presiding over the body nourishes and maintains it, and in whose absence the body decays and perishes. He is the One who is the Sustainer of the body.
350. Maharddhih - "One who has great riddhi, meaning, prosperity and power". These two-prosperity and power-together is called glory. Thus the term means, "One who has by His very nature glory ever with Him."


351. Riddhuh - Who has expanded Himself to be the universe." In short, "One who has manifested Himself as the entire world of plurality, constituted of the finite things of the Cosmos."
352. Vriddhaatmaa - "The ancient Self." In the Self there is no concept of Time, It being beyond the intellect. But here, by the term Vriddhaatmaa, it only means that He was the Self before all creation. It is only after the creation of Time that we are capable of saying and indicating Him as the Self of the various living creatures. He is the first Self, meaning, He is tfie SelF whose manifestations are the world of plurality.
353. Mahaakshah - "The Great-eyed", meaning, the eyes that can see not only the world-of-objects, but also X-ray through them and see all that are happening deep within the bosom of all creatures. He is the "Great Eye" seeing all, at all times, as He is the Consciousness that illumines everything at all times, in all bosoms.
354. Garuda-dhvajah - One who has the eagle (Garuda) as his insignia on his flag. The eagle is considered as the vehicle of the Lord; most probably because this bird ever soars high and from above sees even the minutest speck of dirt in the world. The eagle after spying the carrion, swoops down and takes it away, thus purifying the atmosphere. Similarly, the Lord never allows any negative thought to come into the heart of His devotees, and hence, the eagle is considered as His vehicle.
355. Atulah - "Incomparable." For him whose name is the glory of the universe, there is no license." Again, Bhagavad-Gita says, "For Thy equal exists not, where is another superior to Thee in the three worlds?" In short, there is nothing like Him, since He does not fall under the categories of the things perceived by the body or the emotions felt by the mind or the thoughts entertained by the intellect: nothing that we know of can be comparable with Him.
356. Sarabhah - “One who dwells and shines forth through the bodies." Bodies are called Sara because they are perishable.The life that presides over the perishable body, whose glory is the individuality, is the Self, the Lord. It can also mean, "Lord, who is of the nature of Parameshvara," for, Lord Siva had once taken the incarnation of Sarabha, a creature with eight legs, capable of killing even the lions.
357. Bheemah - "The All-inspiring, the Terrible," meaning. One who is a mighty and terrible phenomenon to those who are cruel and sensuous in the world. To the bad, the Lord is always a frightful power of vengeance, to follow them relentlessly as their doom.
Some commentators, due to the position of this word in the stanza, read it as a-bheemah, meaning thereby, "He who is the shelter" to those who are good.
358. Samayajnah - "Knower of all six systems of philosophy," or it can mean "One who knows the exact time (samaya) for creation, preservation and destruction." Or, it can also mean "One whose worship (Yajna) is nothing more than keeping an equal vision of the mind by the devotee." The great devotee Prahalada says, "To be equal in all conditions, is the worship of Achyuta."
359. Havir-harih - 'The receiver of all oblation." He is the Lord of all Yajnas and as such. He is the One to whom the devotee offers his oblations, and He is the One who receives them in all dedicated activities. Bhagavad-Gita says, "I am indeed the enjoyer and also the Lord of all sacrifices." The Lord is called Havis as He is worshipped through oblation.
Some commentators recognise in this term two different names of the Lord: 'Havih’ and 'Harih’. In this case, the former term, 'Havih’ means "He who is invoked by everyone who performs the Yajnas." The term Harih means "One who loots away all Vaasanaas (desires) " and consequently, "One who wipes away all expressions of Vaasanaas."
360. Sarva-lakshana-lakshanyah — "Known through all methods of proofs," meaning "He is the One Self that is ultimately proved by all scientific investigations and philosophical enquiries." Whether it be through dualistic (dvaita) or through non-dualistic (advaita) philosophy, the Ultimate Truth experienced by the realised seeker, is this Great Vishnu.
361. Lakshmeevan -"The consort of Lakshmi." He is the Spirit (Purusha) that thrills the entire world of-matter (Prakriti). Matter thrilled with the spirit is the dynamic world that we see around. Thus, the manifested Lord is ever wedded to Lakshmi. Lakshmi also means Effulgent, and therefore, the Lord who is Ever-effulgent, meaning the Pure Consciousness, that illumines everything, is indeed Lakshmeevan.
362. Samitinjayah - “Ever-Victorious," In the Puranas, we find the Lord ultimately wins in His battle with the unrighteous forces. He is the destroyer of all pains in the individuality of the devotees. Samiti as a word, has got the meaning—"Battle".
363. Viksharah - Ksharah means "decaying," "that which is perishing", and so Viksharah means "Imperishable". Those who are meditating upon the Lord in His un-manifested State of Glory, this term is very often used. All material things are conditioned by time and all objects are, therefore, perishable. The Lord, the Self, is the Subject and is, therefore, ever Unchanging and always Imperishable.
364. Rohitah - The term 'Rohitah’ means fish, and this name has come to indicate Lord Vishnu because of His first incarnation as the Fish. When the entire world was submerged in the waters of the deluge, the only living creatures that were available at that time could only be fishes. Lord could incarnate at that time only in the form of the Fish. Therefore, here the term means "One who had manifested to serve the living creatures as the Fish among the fishes."
365. Maargah - “The Path." In order to realise the Highest which is the Nameless and Formless, human mind will have to first hold on to a divine form, and that is Lord Vishnu. He is the Way and the Goal. In short, "He is the One whom seekers of the Highest meditate upon in order to reach the Supreme."
366. Hetuh — "The Cause". One who is the cause for the whole universe. He is at once the material-cause (Upaadaana Kaarana), the instrumental-cause (Nimitta Kaarana) and He who alone is also the efficient-cause in the creation of this universe. Hence, He is called The Cause.
367. Daamodarah — This term has come to indicate the Lord because. He is One who is known through a mind which is purified (Udara) by means of self-control (dama) and such other qualities. According to Mahabharata, "We call Him as Daamodara as He is known by means of Dama. Brahmapurana re-capitulates the incident in the early childhood of the Lord when He was tied with a cord (daama) round His waste (udara). This term can also mean "One in whose bosom rests the whole universe.”
368. Sahah - "All enduring". The Lord is One who has patience at everything, and is One who readily forgives all the defaults of His sincere devotees.
369. Maheedharah - “The Supporter or the Bearer of the Earth". Since He is the very essence in the universe as its material-cause. He is the One who supports all forms in the universe. The Lord supports the world, just as gold 'supports' the ornaments, the cotton supports~ the cloth, the ocean 'supports' the waves.
370. Mahaa-bhaagah - He who has extreme beauty in all His limbs, or He who is ever fortunate, or He who gets the greatest share (Bhaaga) in every Yajna.
371. Vegavaan — "He who is swift"; One who is the fastest in reaching the devotee the moment his loving heart remembers Him. By import it means that He is All pervading, therefore. He is the fastest, inasmuch as "nothing can ever overtake Him." In the Isavasyopanishad He is indicated as swifter than the mind.
372. Amitaasanah — "Of endless appetite." This should not be taken literally, but it only means that the entire world of plurality projected by the mind, merges back when the mind is transcended at the time of the experience of the Self. Just as we can say that the waker swallows the dreamer, the Higher Consciousness, with an infinite appetite, as it were, swallows the Infinite Cosmos; hence figuratively, He is considered as 'the Great Consumer' of the whole world of plurality during involution (Pralaya). 373. Udbhavah — 'The Originator". The Lord is the material-cause from which the entire universe arises and, therefore, He is the origin for the Cosmos, or it can mean to indicate, "One who is again and again born as the endless jivas under the urge of their individual vaasanaas".
374. Kshobhanah – “The Agitator". If the Self were not in the equipments, the equipments will not get agitated —will not pursue their functions. The Atman, the Pure Consciousness is that which thrills and agitates both the matter (Prakriti) and energy (Purusha), and causes the manifestation of the living entities (jivas), who, with their actions, constitute the dynamic aspect of the world. If the Self is not there, there can be no movement or expression of life; everything would have remained completely inert and insentient. He is the Lord who thrills the world and makes it so beautifully palpitating with life. Hence, He is called as the Agitator (Kshobhanah).
375. Devah - "One who revels is Deva.” This term "Deevyati” in Sanskrit also means 'to conquer', 'to shine' and 'to praise'. Therefore, Lord Vishnu is rightly called as Devah because He sports through His play—the great Creation-Sustenance-Destruction-play. He functions in all Beings as He shines as the Universal Consciousness; and He is praised by all the devotees. Svetasvatara Upanishad indicates "there is only one Deva".
376. Sree-garbhah — "Containing all glories within; One in whom are all glories (Aishvarya)". The glory of the Lord is the universe and this universe resides in Him, and therefore, all powers and glories that are manifested in the universe are also ever in Him.
377. Paramesvarah - The Supreme (Parama) Lord (Ishvara). The fanatics generally interpret the word to mean as "the only Lord", in the sense that all other concepts of God are wrong. The large-hearted, tolerant Rishis of old, could have never meant such a meaning. It could only mean "that He is the Supreme Consciousness whose expressions are all the deities". The term lsvara indicates both might and glory. Therefore, Paramesvara means "One who is Omnipotent and All-glorious."
378. Karanam – “The Instrument." That which is most useful in fulfilling any piece of work is called the tool or the instrument. For the creation of the world He is the instrumental-cause (Nimitta Kaarana).
379. Kaaranam - "The Cause." By the earlier term it was indicated that He is the instrumental-cause (Nimitta Kaarana) for the whole universe. Here now, by this term, it is indicated that He is the very material-cause (Upaadaana Kaarana) of the universe. Since the term directly means only "the cause", it can mean not only the material cause, but also it can suggest the instrumental-cause. In the former case it would mean "He from whom the whole universe arises", and in the latter sense, the term is interpreted by some commentators as "He who causes the universe to emerge out".
380. Kartaa — "The Doer". He is the One in whose presence alone all activities are possible, and hence by a transferred epithet, though the doings all belong to the equipments, the Self is called as the "Doer". One who can freely perform all the functions of creation, sustenance and destruction, is the "Doer".
381. Vi-kartaa — "One who creates the infinite varieties that constitute the universe." It can also mean, "One who has created out of Himself, the endless self-manifestations of incarnations."
382. Gahanah - "The Un-knowable". One who cannot be comprehended by any of the known instruments of knowledge; One who is not an object of perception, but is the very subject and the perceiver in all sense-organs.
383. Guhah -"One who dwells in the cave of the heart" meaning "One who is the very core of every living creature." He is concealed within the equipments and hence, He is described in our Scriptures as "One who dwells in the cave of the heart". The Smriti describes Him as "This Lord, the Great Purusha, the Witness who dwells in the cave most secretively." Mundakopanishad describes the Self as 'Nihitam Guhaayaam'. Again, the Lord Himself says, "I am not readily perceivable by all as I am veiled by my own Maayaa".
384. Vyavasaayah - "Resolute" Being of the nature of Pure Wisdom, there is no vacillation in Him; all irresolution is at the level of the doubting mind and the unprepared intellect. The term 'Vyavasaayah' also means "Yoga." In this sense, the term is used in the Geeta, "The intellect of one who is practising Yoga is single-pointed without vacillation." Again, in the same chapter criticising those who are running after enjoyment and power, Krishna says, "Those who are revelling in sensuality and consequently disturbing the poise of their intellect, cannot have a steady mind and consistent pursuit of Yoga."
To work persistently until the Goal is reached is resolution. "To steadily apply ourselves in continuously withdrawing ourselves from our identifications with the not-Self, until we come to apprehend and experience the Self", is Yoga. Hence, commentators interpret 'Vyavasaaya" as "Yoga."
385. Vyavasthaanah -"The Basis or the Substratum." The one who is the very Substratum for the entire pluralistic world; the One who orders the laws of the cosmos and administers those laws.
386. Samsthaanah - "The Ultimate Authority, State or Goal." He who absorbs unto Himself all the multiplicities of names and forms during the time of deluge · The One Source into which all perceptions, emotions and thoughts retire and merge at the time of deep-sleep. In short, it means "the One who integrates the plurality and absorbs it all unto Himself when the projections are ended at that time of transcendence."
387. Sthaanadah - "One who confers the right abode." Each living organism, "according to his actions and thoughts" gathers to himself vaasanaas and according to the vaasanaas, each individual takes his birth. Thus, the One who gives (dada) the appropriate abode (sthaana) to each individual (jeeva) is celled Sthaanadah. In short, the Lord is the distributor of the fruits-of-actions.
388. Dhruvah - "The stable; the Firm." That which remains "the Changeless in the midst of changes", "that which is Imperishable in the midst of all perishing", t The body, the mind and the intellect and the worlds interpreted by them are all variables and changeable. The Consciousness, which illumines all of them and makes us aware of them is, indeed, the "Changeless."
389. Parhrddhih -"One who has Supreme Manifestations (Riddhi)" The glory (vibhooti) of the Lord is expressed in His manifestations and these manifestations are indeed divine as the Geeta thunders, "The glories of the Self arc indeed divine".
390. Parama-spashtah - "The extremely vivid." He who is extremely clear to those who have conquered the agitations and all disturbing thought-currents of the mind through a successful pursuit of the practice of meditation. He being the very Self, nothing in fact is so 'clear", meaning, so self-evident, as the Pure Consciousness is in us. No experience in the outer world or in our subjective bosom would have been possible had it not been for the Light of the Self. Even the sense of individuality in us is but an image of this Awareness, which is the very Self in every living creature. It being thus the Absolute Subjective essence. It is described as "the most Vivid."
391. Tushtah - The ever-Contented," meaning "the One who is happy at the minimum offering of a devotee." "I accept even if you offer some leaf or flower, or fruit or spoon of water, happily, if it is offered in love," confesses Lord Krishna in the Bhagavad-Gita.
The Self being beyond body, mind and intellect, it cannot have any of the sense of imperfections or incompleteness and as such, the All-full Self must be at all times, complete in Himself. Naturally therefore He is All-Blissful. Consequently, His Nature must ever be Supreme contentment.
392. Pushtah - "One who is ever-full." The Supreme Consciousness being All-pervading, He is Infinitely Full- nothing can we take out of It, nor can we add to It. It is Ever full and, therefore, even when the manifestations emerge out from It, It is not less for it.
393. Subh-ekshanah - "All auspicious gaze." One whose very gaze brings streams of auspiciousness to the devotee. The Self being beyond vaasanaas, one who realises the Self, goes beyond all sins. A devotee walking the very path and moving towards the spiritual contents, purifies himself from all sins, since he will be living a life not identifying with his body, mind and intellect.
394. Raamah - That which revels in every form or that in which all Yogins in their meditation revel. In Padmapurana, it is clearly defined, "In Him, who is Eternal Bliss, Pure Consciousness, and Endless, the Yogins revel." Therefore, by the term 'Raamah', the Supreme Self is indicated. The term can also mean "One who has a compelling charm about Himself. He who is the most Handsome."
395. Vi-raamah - "He in whom the creatures rest; The Abode of perfect rest", having reached which, there is no return into the realms of experiences. That state is called Viraamah. Some commentators recognise in this term a meaning as, "He (lsvara) in whom the world of plurality merges during the deluge."
396. Virajah - "Passionless." "One who is not associated with the agitations (Rajas) of the mind." The mind gets agitated when it identifies with the sense-objects of the world outside. The Atman, the Self, in its Pure Nature, has no such identifications, and, therefore. He is recognised as 'passionless.'
397. Maargah - "The path." There is no other way to know Him. For complete liberation, there is no way other than realising the Self, Sree Narayana.
398. Neyah - "The Guide", the "Conductor." He who guides and ultimately takes the seeker to the Reality is Lord Narayana, the Saguna Brahman. Through surrender to Narayana, the devotee develops the integration within and when fully integrated, he becomes the meditator and through meditation, the Highest is achieved. Therefore, Vishnu is indicated here as the "Conductor."
The term can also mean "One who is fit to be conducted to the Highest." The individual-ego is that which tries to realise its own real nature, the self. The very individuality (Jiva) who is fit to be led towards the gateway to the Higher Consciousness is the One that has removed its false attachments and is held in animated joy, in meditation. In essence, such a jiva is nothing other than the Supreme, and, therefore, the Supreme is thus called as the Jiva.
399. Nayah -"One who leads." When such a true devotee slowly and steadily gains his detachments from the outer world he moves himself more and more into the Higher and Subtler states of Consciousness. The one who leads such a seeker is again the grace of the same Self--Atmabala.
400. A-nayah - If the ego is led by the Lord (as Naya) to the Highest, then when once the Supreme State is reached. It has none to lead or guide It. The Lord guides all, but there is none to guide Him. This is because He is All pervading and, therefore. He needs no guide to lead Him to Himself, as He is everywhere at all times.

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