Vishnusahasranama

[ARUN_REDDY]

Stanza 57
maharshih kapilaachaaryah kritajno medineepatih
tripadastridasaadhyaksho mahaasringah kritaantakrit.

531. Maharshih Kapilaachaaryah - One who has manifested as the teacher Kapila, the great sage. “Rishi”, the sage, is one who has mastered a portion of the Veda, and one who has mastered the entire Vedas is called “Maharshi” in the Hindu tradition. The preceptor Kapila, who is a great master of the entire Vedic literature, is the propounder of the Saankhya philosophy. The glory of kapilaachaarya is endorsed by Lord. Krishna Himself in the Geeta when He declares, “Of the perfected-ones, I am sage Kapila.”

532. Kritajnah -The created and the knower of the creation. Kritam means “the universe that has been created.” Jna means “the knower of all the objects.” The Supreme Self is the material cause for the “knower” ego (Jna), and the effects constitute the world of things and beings (Kritam). He who is the very substratum for both cause and effect is the Absolute Self, the Lord. He is unconditioned by the outer matter vestures such as body etc. and thus Lord Sri Narayana is the Absolute Reality. Nowadays, this word (Kritajna) has come to mean “gratitude” or “thanks-giving”. It is a cheap application of this deep meaning. To express to my benefactor that “I have known (Jna) what he had done (Kritam) to help me” is thanksgiving, and hence, this usage is today very popular in our vernacular.

533. Medineepatih -The Lord of the Earth, Sri Narayana. The Preserver Vishnu as the husband of the inert matter, Earth, is a concept at once immensely beautiful and deep, philosophic and poetic.

534. Tripadah –“The One who has taken the three steps.” This indicates, the Vamana-incarnation, and how He measured, in just three steps, the entire universe. The jeeva, the limited ego, meaning the seeker, has also to take three steps forward, to reach across the delusion of the three worlds of sleep, dream and waking. The meditator can measure these three “worlds” in three steps and arrive at his own original Real Nature in his inner mystic experience.

535. Tridasaadhyakshah –“The Lord of the three steps”-the ‘three steps’ are waking, dream and deep-sleep. One who is the Witness of the ‘three steps’ is the Self. It can also mean that One who assumes, in His play, the three qualities of Sattva, Rajas and Tamas-and yet, Himself, is not affected by anyone of them.

536. Mahaasringah –“The Great-Horned.” The term indicates how the Lord in the Fish-incarnation tied the ship to his great horn and sported in the waters of the deluge.

537. Kritaantakrit -He is the destroyer of the “creation.” He is the Creator, in our subjective life, of the inactive (taamasa) and positive (saattvic and raajasa) vaasanaas- the sins and the merits. When the merits are more, the Lord provides a heaven for them to exist and when the sins are more, they move into the lower wombs, where sin-vaasanaas, too, get exhausted. An individual seeker when he exhausts all the above vaasanaas, rises to the realm of the Self and gets totally identified with the Self. Therefore, Sri Narayana is that State Divine, wherein all created vaasanaas (Krita) get destroyed (Anta). Thus, the end (Anta) of the vaasanaas (Krita) is called “total liberation” (Kritaantam). He who is the giver of the’ krita’, Him- self is the giver of “total liberation” (Kritaanta-krit)…. We find it also interpreted to mean that the Lord is one who has destroyed (Krindanam) Lord Death (Kritaanta) himself. One who is the destroyer’ Kritaanta’, in this sense we can take this term as meaning the Lord who has taken the form of Rudra, the Destroyer-Lord Siva.




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 58
mahaavaraaho govindah sushenah kanakaangade
guhyo gabheero gahano guptaschakragadaadharah.

538. Mahaa-Varaahah -One who had manifested as the Great Boar. In order to heave up the world from the slush that formed naturally when the waters of the deluge receded. This is the third of the Lord’s incarnations.

539. Govindah -One who is to be known (Vid) through the declarations of the Vedanta (Go). In Vishnu Tilaka we read:

Here, “Gobhih” means the statements and declarations of the Upanishads.

540. Sushenah -He who has a charming army. The army of Vishnu is called as His Ganas. They are mainly constituted of the great sages and hence, their compelling enchantment.

541. Kanakaangadee -The bright-as-gold armlets. Armlets are ornaments worn on the upper arm covering the shoulder and the top portion of the arm.

542. Guhyah -The mysterious; the Profound. Due to the profound nature of the Truth even in the upanishads the essential theme is mysteriously secretive. Therefore, the entire Upanishadic literature is called as “the secret literature.” Vishnu is to be realised in the secret chambers of the heart, so He is called as the Supreme “Secret” (Guhya).

543. Gabheerah –“The Unfathomable.” Even the Upanishads declare that He is unknown. The limited human intellect cannot apprehend or visualise, or plumb the depth of, or unravel the mystery of His Wisdom, Power, Strength or Purity.

544. Gahanah -He is impenetrable; Imponderable. We cannot dash into the domain of His Nature Divine. Through surrender alone can we reach the realm of the Self.

545. Guptah -The Well-concealed. He is not easily revealed by words. Nor can the sense organs ever recognise Him. All the Upanishads repeatedly declare that the Self-being the very “subject,” the instruments of the body, mind and intellect can never apprehend Him. He can only be apprehended by a steady mind that has been purified by continuous meditation “Being the hidden nature of all beings he is not manifested.”

546. Chakra-gadaa-dharah -One who is the bearer of the Discus and the Mace. His Chakra is called Sudarsana; His Gadaa is called Kaumodakee. The ancient Acharyas have declared that the Discus represents the Mind and the Mace represents the Intellect.




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 59
vedhaah svaangojitah krishno dridhah sankarshanochyutah
varuno vaaruno vrikshah pushkaraaksho mahaamanaah.

547. Vedhaah -One who is the Creator of the whole universe, the Supreme who is expressing Himself for the apparent function of creating the world of plurality. The Infinite Truth functioning through the Total-Mind is the Creator-Hiranyagarbha. According to Amarakosha, ‘Creator’ is called as Srashtaa, Prajaapatih or Vedhaah.

548. Svaangah -It is commented upon by some, as one who is beautiful, who has well proportioned limbs. This meaning emphasises the glory and beauty of the form of the enchanting Vishnu. The same term can also be interpreted as “Self-instrumental.” For the projection of the pluralistic phenomenal world, He has no instrument other than Himself. The Lord not only creates everything from Himself but He, Himself, is the instrumental cause for the world. We have already indicated earlier that in the making of anything, three causes must come into play, the “material-cause” (mud), the “instrumental-cause” (the pot-maker’s wheel) and the “efficient- cause” (the intelligent pot maker). In the case of the creation of the universe all these three causes are intrinsically the Lord alone. Thus, He is the material, from which He creates the world by Himself. This idea is expressed here when the compelling beauty of the Lord’s form is being indicated by the precious term “Self-instrumental.”

549. A -Jitah -One who is vanquished by none- unconquered-and therefore, the unconquerable in any of His incarnations. We never meet Him as vanquished in any of his confrontations with mighty evil.

550. Krishnah –One who incarnated in the Yaadava tribe as the son of Vasudeva and Devakee. It is commented upon as ‘one who served the Hindu Spiritual World in the form of Krishna Dvaipaayana’ which is the full name of Vyasa, the author of the Puranas. However, Krishna also means ‘The Dark’; the one great Infinite Consciousness that plays in us constantly, because of which we are aware of our experiences, and yet, never can we directly apprehend this Source of All- life within ourselves. The Krishna is the “unknown factor” that expresses through us-whose manifestations are all our physical, mental and intellectual capabilities. He is, therefore, called as the’ Unknown’, the ‘Dark’-Krishna.

551. Dridhah -“The Firm.” One who is firm in His convictions, judgements, love and mercy. It is in this sense that the Bhakti Marga describes the Lord often as ‘A-Dridhah’, especially when a sinner prostrates before Him; meaning that in full repentance were a criminal to surrender himself to the Lord’s Feet, the Infinite Justice even wavers and becomes anxious to help the sinner out of his mistaken notions and his consequent ugly actions. The Lord is ever vigilant to re-establish such a one in his own wisdom, which is his real nature.

552. Sankarshano-achyutah -During the great dissolution of the entire universe of names and forms, He, being the one who merges the entire plurality into His own essence-He is called ‘Sankarshanah.’ When an individual sleeps, his entire world of experiences get absorbed into himself and they all remain in seed condition in the ‘Causal-body’ as mere vaasanaas. One who never falls away from His own essential nature is called ‘Achyutah’ -one who knows no fall (Chyutih). The one expression used here for the Lord is the combination of both these terms. The Lord Narayana who absorbs the whole world into Himself at the time of the deluge, and He who never falls away from His own Real Nature.

553. Varunah -Since, in the evening, the sun reaches the western horizon (Varuna-Dik), the sun is called Varunah. Also after his day’s functioning in the world, in the dusk he gathers his scorching rays unto himself and disappears. Like the setting sun, the Lord withdraws all the pluralistic world unto Himself. The Eternal Reality, functioning through the sun as the sun’s energy and light, is described in the Upanishads as the ‘Golden One’, and hence the appropriateness of using this term Varunah for Narayana. The designation Soorya- Narayana is very familiar to the students of Purana.

554. Vaarunah -The son of Varunah is called Vaarunah. Both Vasishtha and Agastya are traditionally considered as sons of Varunah. Therefore, the term indicates the Lord, who manifested himself as Vasishtha or Agastya. Where-ever there is an explosive expression of any spectacular glory of stupendous achievement, “understand them all as coming out of my glory,” says Krishna in the Bhagavad Geeta.

The term can also be read in some manuscripts as A - Vaarunah-meaning, according to some commentators, “one whose nature is never subject to veiling.”

555. Vrikshah -In the Upanishads the world emerging out of the Supreme Brahman is described metaphorically as a ‘Tree’; in the Kathopanishad and in the Geeta, we read of the Samsaara- Vriksha-the Tree of Life-exhaustively described. In the Puranas, again we find, in more than 3 or 4 places, exhaustive descriptions of the world manifested from the Lord as a ‘Tree.’

556. Pushkaraakshah -One who has eyes (Aksha) as beautiful as the lotus flowers (Pushkara); the descriptive epithet: ‘Lotus-eyed.’ The Sanskrit term ‘Pushkara’ also means the Universal-Space, thus, it also has the interpretation, “one who is ever pervading all space.”

557. Mahaamanaah –“One who has a great mind.” Narayana as the Lord (Eesvara) is the Supreme Consciousness functioning through the Total-Mind, and He, with His Mind, creates, sustains and destroys, fulfilling the great game of Samsar, continuously.


http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 60
bhagavaan bhagahaanandee vanamaalee halaayudhah
aadityo jyotiraadityah sahishnurgatisattamah.

558. Bhagavaan -The word ‘Bhaga’, according to the Great Vishnu Purana means, “One who has all the Six Great Glories-Wealth, Power, Dharma, Fame, Character, Knowledge and Dispassion-is called ‘Bhagavaan’.” Again, Vishnu Purana says: “He is named Bhagavaan who knows (a) the beginning and the end, (b) the arrival and departure of beings, and also (c) Vidyaa and Avidyaa.” one who has all the six glorious in himself alone in Bhagavan and these great mighty power atomically come to Him, because his equipment is the Total-mind.

559. Bhagahaa -One who destroys, during the deluge, the six glories just mentioned. At this time, the lord absorbs everything unto himself, and in this sense the term, “destroyer of all great glories. When thus the total -mind rest from its self-willed projections, the world of plurality appears have to been absorbed by the lord unto himself.

560. Aanandee –“The one who gives delight.” the lord is himself Absolute Bliss, and those devotees who move towards him in pure surrender, come to share his divine nature of All-bliss. There is a version wherein we read this term as ‘Nandee’. Here, too, there is no difference in meaning. also this term indicates: “Son of Nandagopal”-lord krishna-who was natured and tended by Yasodaa and Nandagopal throughout his childhood.

561. Vanamaalee -One who wears always a garland of leavers and flowers named Vaijantee. Vaishnavas declare this to represent the subtle aspect of very fine elements themselves, (Bhoota-tanmaatraas).

562. Halayudhah –“One who has the plough as his weapon.” he is brother of lord Krishna, Balaabhadra, who is considered as the eight incarnation of lord Vishnu. Even today in our country the farmer repeat Bala-rama’s name while ploughing for a successful cultivation and profitable harvest.

563. Aadityah -One who was born as the son of Adhiti and Kasyapa as Vaamana, who begged of Emperor Bali three steps of ground and got all the three worlds.

564. Jyotir-aadityah –“The supreme who is the resplendence in the Sun.” the Atman expressing as the glorious light and energy in the sun is meditated upon as lord Vishnu. “One must meditate upon Vishnu who is adorned fully, holding in his hands the conch and Discus, sitting in padmasana, enveloped in golden hue, in the centre of the orb of the sun.” the Deity residing in the disc of the sun is Narayana Himself. “Aat” -’from Vishnu’; “ityah” -’to be obtained and so He is called as Aaditya. This interpretation gives us an insight into the meaning of the word Sun, in Sanskrit-‘Aaditya’: “One from whom all creatures have to receive”! The great-grand-giver is the Sun.

565. Sahishnuh -One who calmly endures the pairs of opposites. One who is above them, and thus is never influenced by these experiences of the physical and mental realms.

566. Gatisattamah -The ultimate refuge for all devotees; the best (Highest) destination and at once the noblest path. Lord Narayana. “Gati” means both the goal and the path. In short, One who is himself the very essence of the spiritual liberation.





http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 61

sudhanvaa khandaparasurdaaruno dravinnapradhah
divah-sprik sarvadrik vyaaso vaachaspatirayonijah.

567. Sudhanvaa -One who has his glorious bow-called “Saarga.” Acoording to some, it represents the sense organs and their activities.

568. Khanda-parasuh -One who has the axe- weapon-called “Parasu.” The Lord used this weapon in His Incarnation as Parasuraama, the son of Jamadagni. It is endowed with terrible prowess in cutting down the unholy enemies of the nobler life and so it is called as the “Khanda-Parasu.” As such it means ‘one who wields the invincible Parasu.’

569. Daarunah –“The one who is merciless towards the unrighteous.” Up to a point the Lord is All-mercy- but when He finds that no other method can save the individual, like a surgeon at the operation theatre, He appears to be relentless-merciless.

570. Dravina-pradah -One who lavishly gives wealth asked for by His devotees. According to Vyasa, Lord Vishnu gives to his true devotees the wealth of the Sastra knowledge-the deeper and clearer understanding of the Science of Reality.

571. Divah-sprik –“The Sky-reaching.” The Lord who revealed His Universal Form to Arjuna in the Bhagavad Geeta.

572. Sarva-drik-vyaasah: -When considered as one word it means: “One who creates many omniscient men of wisdom.” One who encourages the spread of knowledge and thus turns out many men of wisdom and clearer understanding of life and the world. Or taken as two words its interpretation can mean: “One who is Omniscient and Vyasa.” This would mean, “The Lord who has expressed Him- self as Sri Veda Vyasa.” Vyasa is the poet-philosopher who codified, compiled and edited the Vedas and published them in four volumes-Rig Veda, with its 21 branches; Yajur Veda, with its 101 branches: Saama Veda, with its 1000 branches and the Atharvana Veda, with its 9 branches (or Saakhaas). He is the one who gave us the 18 Puranas and the Brahmasootras. Hence he is called: “The Omniscient Vyasa.”

573. Vaachaspatir-ayonijah -One who is a master of all knowledge (Vidyaas) and who is unborn through a mother’s womb.




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 62
trisaamaa saamagah .Saama nirvaanam bheshajam bhishak
samnyaasakrit-sanaah saanto nishthaa saantih paraayanam.

574. Trisaamaa –“One who has been glorified by the three Saamas.” ‘Saama’ means divine songs-hence, Veda. The one who has been praised by the singers of the Saama-Veda, those called as the Devas, the Vratas and the Saamans.

575. Saamagah –“The singer of the Saaman songs.” One who performs the actions prescribed in the Saama Veda and who invokes the Lord is called, in Vedic terminology, the’ Udgaataa’.

576. Saama -The Lord is the Saama Veda. This is to indicate the sacredness of the very Book. Lord Krishna has confessed in the Geeta: “Of Vedas lam the Saama Veda.”

577. Nirvaanam -The Lord is of the very nature of “Ever-liberated, Ever-free.” There is no trace of imperfection and sorrow in Him whose nature is, All-Bliss.

578. Bheshajam –‘Bheshajam’ means ‘medicine.’ Hence, He who is the very specific cure for the disease of Samsar (change, becoming).

579. Bhishak -One who is the ‘Physician,’ who is the ‘cure’ for the disease of Samsar. Or it can also mean that the Lord manifested during the “churning of the Milky Ocean “ as the Deity of Medicine, holding the pot of Amrita in His hand- The Lord Dhanvantari. In Indian systems of Medicines, He is considered as the presiding Deity of the Medical Sciences. Vishnu manifested as this Lord of Doctors, where upon this name for Him: “Doctor” (Bhishak).

580. Samnyaasa-krit -Lord is the institutor of the fourth stage of life (Aasrama) called ‘Samnyaasa’ which is meant for those who walk the path of total renunciation. The One who, in His Infinite Grace, gives the needed qualifications unavoidable for Samnyaasa.

581. Samah –“The Calm.” One who exists without the mind running out into the passions of the sense-organs. “ In Samnyaasa, He teaches the life of calmness and quietude and in the accumulated inner peace, the final experience is gained. The Smriti prescribes the duties of the four stages as: “The duty of the ‘Brahmachari’ is service; for the ‘House- holder’, charity; for the ‘Forest-dweller’ is the duty of restraint, and for the ‘Samnyaasin’ ‘Calmness’. Samnyaasa without Sama is inconceivable and this ‘Calmness’ is His nature.

582. Saantah -One who is quiet within, as in Him the sense-organs are perfectly controlled. The Upanishads glorify the Supreme State as actionless, partless, peaceful. This is a declaration from Svetaasvatara Upanishad.

583. Nishthaa -The Abode of all beings, not only while living, but during the Pralaya (deluge). During this Cosmic dissolution, the entire living creatures merge back into their Vaasanaas, (seed-form), and remain in Him. Therefore, He is called, “The Abode of the Universe.”

584. Saantih –“One whose very nature is Peace.” Agitations are caused by desires and the consequent temptations to strive for, acquire and indulge in them. In the All-Full, there is no desire, hence He need not seek His fulfilment among the perishable objects of the universe, and so He is Peace.

585. Paraayanam -The Supreme Goal is Narayana. After reaching Him there is no return In short, the term indicates that Narayana is the way to the Supreme Liberation (Moksha).




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 63

subhaangah saantidah srashtaa kumudah kuvalesayah
gohito gopatir goptaa vrishabhaaksho vrishapriyah.

586. Subhaangah -One who has the most beautiful form. That one who is enchanting, most handsome.

587. Saantidah -Narayana dispenses that Peace which puts an end to likes and dislikes (Raaga-Dvesha). He is the One who cleanses the mind of His devotees and gives to each the inner Peace and Joy.

588. Srashtaa –“The Creator of all beings.” In the beginning, He has created all from Himself as the Great Five Elements: (Viranchi).

589. Kumudah -The reveller in the Earth. The term ‘Ku’ means Earth. Therefore, the term means “He who delights in the Earth.”

590. Kuvalesayah -He who reclines in the waters (Kuvala). Waters surround the earth, thus it is called as Kuvala. The term can also mean the ‘Crawler’-meaning ser- pent. In this sense it indicates-” Sarpa-Saaye”: “One who reclines upon the Great Sesha”-the Divine “Sesha-Saaye.”

591. Go-hitah -One who does the Cow-welfare-work, always. Sree Krishna, through many incidents, helps to develop and conserve the sacred animal, Cow, for, the very existence of Bharat’s dispensation depends upon the Cow; the agriculture being essentially Cow-centred. ‘Go’ also means Earth. Thus: “One who saved the world” from the materialists and their designs of excesses and imperfect vision. One who protects against the irresponsible havoc, for example, of Ravana and others; all inimical to the genius of the natural Bhaarateeya Samskriti.

592. Go-patih –“The husband of the Earth.” Or, One who is the Lord protecting all those who are weary of their samsaaric life of passions and desires. Such ones, exhausted by grazing in the pastures of dissipation’ and enervated from the world of happenings, are comparable to cows. Hence Narayana is called here as the “Lord of the Cows”, -‘Gopaala.’ ‘Go’ also may be interpreted as ‘sense-organs’. In this way the term suggests “Lord of the Sense-Organs,” Sri Narayana, the Self.

593. Goptaa -The root ‘Gup’ has two meanings: to protect; to veil. Thus ‘Goptaa’ can imply “One who protects the universe” or “One who, by His Maayaa, veils the glory of the Divine Self within.

594. Vrishabhaakshah -One whose eyes rain fulfilment of all desires of His devotees. He sees the un- expressed desires of His devotees and fulfils them easily. Or it can be taken that Sri Narayana is “One whose eyes are Dharma Itself”; meaning, One who sees righteousness clearly and continuously. If one wants to see clearly righteousness, he must cultivate and develop the Narayana vision.

595. Vrisha-priyah: -Vishnu delights in Dharma. ‘Vrisha’ means’ Dharma,’ so the term can be dissolved as “One who delights in Dharma”. Or it can signify, “One who is beloved of the virtuous, the Good.”




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 64
anivartee nivrittaatmaa samksheptaa kshemakrit-sivah
sreevatsavakshaah sreevaasah sreepatih sreemataam varah.

596. Anivartee –“One who never knows retreat.” During the clashes between the Good (Devas) and the Bad (Asuras), Narayana never retreats. He is One Who never turns back from Dharma; for He is its friend and protector.

597. Nivritta-atmaa -One who is fully restrained from all sense indulgences. So long as the equipments of our experiences-the Body, Mind and Intellect-are roaming about in their pleasures-among objects, emotions and thoughts-our attention is dissipated and is not available for the contemplation of the Higher, the Self. Narayana is the Atman in all, and to reach Him we have to retire from the fields of our indulgences. Hence, He is indicated as the “Restrained-Self.”

598. Samksheptaa -The One who absorbs unto Himself the entire universe of multiplicity during the dissolution-the “Involver.” Narayana presides over not only the evolution but also is the controller at the involution. In some readings, we find this term as “ Asamksheptaa”-meaning “One who never abandons His devotees.”

599. Kshema-krit –“The doer of Good”; One who protects and guides the devotees. “Kshema” signifies protecting what has been gained, and it includes “ Yoga” also, meaning “acquiring things not yet gained.” In Geeta, Lord Krishna promises that “I shall govern both your’ Yoga’ and  ‘Kshema’ when you are a true devotee.”

600. Sivah -Lord Narayana is adored here as Sivah and, at the same time, all Vaishnavites repeat Vishnu- sahasranaama. Human prejudices have no logic or reason. Sri Narayana is Siva (auspiciousness) and there is no difference between the two. “I am the dweller of Vaikuntha, Vishnu. Between us there is no difference,” so says Lord Siva Himself. Vishnu is the “Purifier” (Siva), as His names, when chanted, and His form-divine, when meditated upon, become a means of quietening the mind and sharpening our perceptions of the subtler and the transcendental.

601. Sreevatsa-vakshaah -One who has the mark, Sreevatsa, upon His divine and sacred chest.

602. Sree-vaasah -The Abode of Sree; the dwelling place of Mother Lakshmi. This term is dissolved as  “Sree”-all glory and riches-ever dwell in His bosom of love and beauty.

603. Sree-patih -The Lord of Goddess Lakshmi. During the great churning of the Ocean of Milk, holding a lotus in hand, there rose Lakshmi from it, and She chose, among all gods, Lord Vishnu as Her Beloved Husband. Hence Narayana is Sree-Patih, the Lord of Sree. The Svetasvatara upanishad says: “The Supreme Sakti of Him is declared to be various.” Sree represents the Energy (Paraa Sakti) in the universe. Lord Narayana is the One Vital Truth that functions through the Paraa Sakti and gives Her the dynamism to act and to accomplish.

604. Sreemataam-varah: -The best among those who have glory-in-life, (Sree), is Narayana. Taittireeya Braahmana says, “The Rig, Yajus and Saaman are the imperishable wealth of the wise”, so Sree has been interpreted here to mean the Vedas. Lord Narayana is the One who is the Best among those who know the ‘Books’; He being the very Infinite Reality that is the one theme of all the Vedas. Also Varah can mean “One Who blesses” and thus the term under discussion yields the meaning, “Vishnu, Who is the Lord That blesses all great students of the Vedas.”


http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 65
sreedah sreesah sreenivaasah sreenidhih sreevibhaavanah
sreedharah sreekarah sreyah sreemaan-lokatrayaasrayah.

605. Sree-dah -One who gives Sree to all His sincere and dedicated devotees. Narayana provides wealth, for all His ardent devotees. He is the River of Knowledge and Joy for all devoted hearts which are surrendered to Him.

606. Sreesah -The Lord of the Goddess of Wealth, Sree-Mahalakshmi. Her wealth is ‘the ability to nourish.’ Thus She gives to the striving devotee, the mighty and noble virtues, his inner wealth.

607. Sree-nivaasah -One who dwells and manifests in the good people. Here the word Sree is to be understood as “those who have Sree in them.” The One Who abides in purified hearts-wherein the passions and lusts have been removed and peace, joy, devotion and understanding have arrived. In such people the Self comes to shine all by Itself.

608. Sree-nidhih -One Who is the treasure- house (Nidhih) of Sree. Vishnu, being the All-Full and Perfect, all glories draw themselves from Him alone. Even Sree-Maayaa --can play Her games only when She draws Her vitality from Narayana, the Self.

609. Sree-bibhaavanah –“One Who is a Distributor of Sree.” Vishnu provides each, according to his merit, the wealth, both inner and outer. Sree Narayana is the Law behind actions and so He is the Dispenser of the fruits- of-actions.

610. Sree-dharah -Lord always carries Sree in His bosom. In short, Atman, the Self, is never divorced from Its omnipotence and All-Fullness.

611. Sree-karah -One Who confers Sree upon His devotees who remember Him continuously, reflect upon His nature and meditate upon His Glories.

612. Sreyah -Narayana is Moksha-Liberation. He is the Way and the Goal. He gives to His devotees the total liberation from all their physical passions, emotional agitations and intellectual restlessnesses.

613. Sreemaan –One Who possesses all Glories, Riches, Capacities and Beauties. He who is the owner of all Sree; the abode of all Its Splendour.

614. Lokatraya-asrayah -The Shelter for the three worlds. The Substratum for the three worlds-of-experiences (waking, dream and deep-sleep). If the Self, the Consciousness, were not in us, no experience would ever be ours. Narayana is this “objectless awareness.”



http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 66
svakshah svangah sataanando nandirjyotirganesvarah
vijitaatmaa vidheyaatmaa salkeertischhinnasamsayah.

615. Svakshah -Brilliantly “Beautiful-Eyed”. is Vishnu.

616. Svangah –“Beautiful-Limbed.” Most hand- some form, captivating the hearts of all His loving devotees.

617. Sataanandah -One who divides Himself into the infinite Jeevas, manifesting through the different equipments and experiences in all of them. “Of infinite varieties of Joys”: gained through the individual equipments from each one’s appointed field of things and beings.

618. Nandih –“Infinite Bliss” is the nature or Vishnu as the Supreme Self. Thus by this term, Nandih, He is called.

619. Jyotir-ganesvarah -The Lord of the luminaries in the Cosmos is Narayana. He, as the Self, gives light to al! brilliant things in life. The Sun, itself, receives its light borrowed from the Infinite, Ever-Effulgent Self. Kathopanishad describing the Self as the Light or Consciousness declares, “When He shines all else shines after Him.”

620. Vijitaatmaa -One who has conquered the sense-organs. That devotee who is no more a slave to his sense-organs comes to experience the necessary mental quiet with which Narayana, the Self, can be apprehended.

621. Vidheyaatmaa -One who has come to live under the command of the Higher Self or One Who is ever available for devotees to command in love. Some read this as “A- Vidheya-Atmaa” -in which case it declare$ that Narayana is “One Who is of Unfathomable Nature-Divine.” One who obeys none, but all obey His Will is “ A- Vidheyaatmaa.”

622. Sat-keertih -Of Pure Fame is Narayana. He is the husband of Sree and therefore He is famous.

623. Chhinnasamsayah -One, whose doubts are ever at rest, or solved. Doubts regarding the Supreme can be only so long as we try to experience and comprehend Him with our Intellect. He is the very subjective vitality in the Intellect. So, on transcending the Intellect, the seeker can “become” the Self in a non-mediate experience, intimate and immediate. Once having become the Self, there cannot be any spiritual doubts. Therefore Narayana, the Self, is known as “The One in whom all doubts are resolved.” In Geeta, Arjuna admits that all his doubts were cleared.


http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 67
udeernah sarvataschakshuraneesah saasvatasthirah
bhoosayo bhooshano bhootirvisokah sokanaasanah.

624. Udeernah –“The Great Transcendent.” He is the Infinite beyond all finitude, beyond all limitations and change, and therefore, beyond decay. Transcending all equipments of our experiences, as the Self in all, Sri Narayana revels as the Immutable Transcendental Reality, the sole substratum for the entire universe of forms and actions.

625. Sarvatah-chakshuh –“One Who has eyes everywhere.” Geeta declares Truth, the Pure Consciousness, as “Hands and legs everywhere, eyes-face-mouth everywhere.” Vishnu, as the Consciousness, is the One Self That sees through all eyes in the world, hence He, through all eyes, sees everywhere at all times. If He is not, the eyes are blind; when He is the indweller. The eyes then see-therefore, all eyes are only His.

626. Aneesah –“One Who has none to lord over Him.” The Supreme Lord is He. Mahanarayana upanishad says, “None rules over Him.”

627. Saasvata-sthirah –“One Who is ever Eternal and Stable”-never changing, thus permanent (Eternal) and ever-the-same (Stable). The body changes, the mind modifies, the intellect grows into new dimensions-but the Consciousness that illumines them all with Its Light of Knowledge is ever-the-same through childhood, through youth, in middle years and old-age. It is the Changeless throughout, hence Eternal and ever-the-same with- out any change.

628. Bhoosayah –“Resting on the Earth” is the word-meaning of this term, so it may signify One Who rested on the shores of the ocean, on His Way to Lanka- referring to Sri Ramachandraji. Or, one who slept (on) the Earth-meaning the Lord is Bhoo-Pati, the Husband of the Mother Earth. Or, its intention may also be: “One in whom the world rests” at the time of dissolution.

629. Bhooshanah –“One Who adorns the world”: physically with the infinite beauties of His Creation; emotionally He gives love and other finer instincts, and intellectually He is the One behind all great, noble and beautiful thoughts which have enriched human life, history and culture. Lord Narayana, in His various Incarnations, has also glorified the world.

630. Bhootih -One who is the Pure “BE”-ness or Existence. “ Bhooti” also means Glories (Aisvarya), so He is One Who is the treasure-house of all Glories.

631. Visokah -Narayana is sorrow-less; grief- less. He is the Self, transcending all matter vestures. At the body-mind-intellect level there are agitations and so there are sorrows. He is beyond them all, so He, as the Absolute Reality, is indicated as All-Blissful. Disturbances of sorrow or grief can never molest His nature of Infinite Bliss--ever contented, ever desire-less.

632. Soka-naasanah -The destroyer of all sorrows for His devotees. One who lifts the suffering ego- sense out of its meaningless identification with the changing, pain-breeding, equipments and gives it the true wisdom of Its Divine Nature. To those who truly worship “To them I shall be, err long, a Saviour from the Ocean of Samsar”, promises Lord Krishna in the Bhagavat Geeta.


http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 68
archishmaanarchitah kumbho visuddhaatmaa visodhanah
aniruddhoapratirathah pradyumnoamitavikramah.

633. Archishmaan –“The Effulgent.” As Pure Consciousness, Narayana is the Source of all Light. The Kathopanishad confirms this when it declares, “There, neither the sun nor the moon, nor the stars nor the lightning, has any effulgence; how then can this Fire-light illumine It? By Its Light alone, all else in the world is illumined.”

634. Architah -One who is constantly worshipped by His devotees. Even Brahmaaji (The Creator) and Siva (The Destroyer) are worshipping Sri Narayana (The Preserver). Hence this term, “The Worshipped” for Lord Vishnu.

635. Kumbhah –“The pot.” The Lord, the Self, is called as “the pot” because just as things are contained within a pot, so the whole universe rests within Him, the “Container” and “Sustainer.” Everything and every happening is within Him alone.

636. Visuddha-atmaa –“One Who has the purest Soul.” When the Self is cleansed of all passions and thought agitations, in that uncontaminated purity It is realised. Therefore, the Lord, the Self, is called the Pure Atman, completely bereft of all equipments and their passions, all disturbances from desire. One who is beyond the “Three Gunas,” Trigunaateetah, meaning one who transcends all the Vaasanaas that generate the three moods constituting the entire phenomenon, Maayaa.

637. Visodhanah –“The Great Purifier.” The One, meditating upon whom all vaasanaas get exhausted and the personality purified from these desires, becomes free of all its accustomed, existent agitations. He who is the very Source of Purity; who lends purity even to the sacred-places. By remembering Him, the human heart becomes cleansed of its sins, immaculately swept of all consequent feelings of restlessness.

638. Aniruddhah -Of the four manitestations (Vyoohas) of Vishnu, the Aniruddha manifestation is indicated here. The four Vyoohas are: (I) Vaasudevah; (2) Samkarshanah; (3) Pradyumnah; and (4) Aniruddhah. The term can also mean “He Who is invincible by any of His enemies.”

639. Apratirathah  -One who is never challenged by any enemies and who has no enemies to even threaten Him. Sri Narayana is without enemies; in His loving Presence they are vanquished.

640. Pradyumnah –“Very Rich.” Lord is Lakshmi-Pati and, in His benevolence, He gives riches and mighty glory to His devotees. Pradyumnah can also be the third of His four manifestations as Vyoohas.

641. Amita-vikramah -Of immeasurable Prowess is Sri Narayana. The Self, the Supreme, is Omnipotent and none can stand against Him. It can also mean, “One who has un-measurable steps” exhibited in His Divine performance in His Vamana Incarnation.


http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 69
kaalaneminihaa veerah saurih soorajanesvarah
trilokaatmaa trilokesah kesavah kesihaa harih.

642. Kaalaneminihaa -The slayer of the Asura, Kaalanemi. “Kaala” means ‘Time.’ The Self is the ‘destroyer of time’ as It is beyond the intellect and ‘time’ is but a concept of the intellect only.

643. Veerah –“The Heroic Victor.” One who is ever victorious.

644. Saurih -Born in the Soorasena-clan, in Jagannaath-which, in the Puranas, is called the Utkala country. Also, Sauri can indicate the One who has invincible prowess always.

645. Soorajanesvarah –“The Lord of the valiant.” Sri Narayana, the fountain-head of irresistible might. He is invoked by the victorious, and is the Source of strength from which even lndra and others draw their vigour.

646. Triloka-atmaa –“The Reality, the Self of the three worlds.” The ‘three-worlds’ are the three ‘fields of experiences’: the waking, the dream and the deep-sleep. As the Pure Consciousness, in the Light of which the waker-dreamer- sleeper comes to experience all the ‘three-worlds,’ the Self, Sri Narayana is called “The Atman of the three-worlds.”

647. Triloka-eesah –“The Lord of the three-worlds.” Lord is One in whose presence all activities take place; in Whose absence all activities cease. He is called the Lord, the Great Proprietor. When life, the Self, manifests in a body, all experiences take place; when life is extinct, all activities cease. Hence Lord Narayana is the Self, the spark of Existence in all creatures.

648. Kesavah -Generally it is meant to describe Lord Krishna as “One Who has long hairs.” But Kesas are the rays of the Lord that illumine the Sun, Moon and such other effulgent things of the Cosmos. “The rays of mine that illumine (the Sun, etc.) are called Kesas. Therefore. the wise Brahmins call Me, Kesava.” Also’ Ka’ means Brahmaa, the Creator and ‘Eesa’ means Siva, the Destroyer. Both of them have sprung from Vishnu, the Preserver, hence He is called Kesavah.

649. Kesihaa -One Who destroyed the Asura called Kesi.

650. Harih -The Lord is called “The Destroyer.” He, it is, who destroys the false values and the inner conflicts created by man in his own life and in his consequent discordant contact with the world around him. These confusions and sorrows created by man, for man in life, due to his own ignorance of his own divine nature, is called Samsaara. Lord Narayana is the Destroyer of this Samsara-sorrows in His devotees.




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 70
kaamadevah kaamapaalah kaamee kaantah kritaagamah
anirdesyavapurvishnurveeroananto dhananjayah.

651. Kaamadevah –“The Beloved Lord.” One who is a seeker must necessarily get charmed by the Glory of Sree Narayana, and by the influence of this captivating love He is to be worshipped. Thus One Who is to be loved and worshipped by the seekers who strive for the four “aspirations-in-life”-Purushaarthas. There is also this meaning for the term: “The One Who is Pradyumnah”-since Pradyumna- form is an incarnation of Kaama (Love).

652. Kaamapaalah –“The Fulfiller of Desires of all His true devotees.” Those who in their sincere attitude and love for Him alone are surrendered unto Him, their hearts’ inner longings are satisfied by Him. The same idea finds similar but varied interpretation in that Koomapaalah can imply “One Who had taken the incarnation of Balarama,” for Balarama is called as the “Wielder-of-the-plough” (Hala-ayudhah) or as Kaamapaalah. Thus it can also mean “Protector (Paalah) of His devotees” (Kaama, meaning the ‘Desired Ones’).

653. Kaamee -One who has fulfilled all His desires. Desire is an expression of an inherent sense of in- completeness-and this insufficiency unto oneself is called ignorance of the Self. The non-apprehension of Reality gives rise to endless misapprehensions of the same. Sree Narayana is the Self, the Reality, and so all non-apprehensions must end in Him, then no desires can ever remain in Him demanding fulfilment. He is “One of fulfilled desires” ...Some commentators give just the opposite explanation, since the term Kaamee in Sanskrit can also mean “One who has desires.” Here it would mean that Lord Vishnu is the Supreme Reality who “desired to create” the world of plurality. The Upanishads roar: “He desired” (Sah akaamayata). The creative urge in the Supreme is that which expressed as the apparent illusion of a playful creation of multiplicity and the endless varieties in them.

654. Kaantah –“Of Enchanting-Form;” “Supremely-Handsome;” the “Beauty of Beauty itseIf.” In all His Incarnations we find Him described as extremely charming with His Grace and Beauty. In Sanskrit the term Kah means the Creator, Brahmaaji. In this sense, therefore, Kaantah can suggest “One Who destroys even the Creator during the dissolution.”

655. Kritaagamah -The author of the Scriptures (Aagamas). Sruti and Smriti form the Aagamas. Or in perfect harmony with the preceding term where Lord is termed as the destroyer of even the Creator at the time of deluge, some commentators have again interpreted this term as “The One Who is the inaugurator of the Krita-Yuga.” This means the Lord is One into Whom the world dissolves and from Whom the world rises up again.

656. Anirdesya-vapuh –“Of Indescribable Form;” “Of Indefinable Nature.” Since the Lord transcends the Elements and is the very cause for the three Gunas- as the pure Self, expressing Itself through the body, mind and intellect of man-it becomes impossible to describe or define His Form.

657. Vishuh –“All-Pervading.” One who pervades the entire Visvam. In His Visvaroopa-Form in Geeta XI we have from Arjuna a description of the dazzling wonderment of Him as “ All-pervading.”

658. Veerah –“The Valiant;” “The Courageous- the One of heroic exploits.” The root’ ‘Vi’ often means creation, radiance existence, involution or motion. One who has a1l these powers is called Veerah.

659. Anantah -“Infinite; Endless.” That which is unconditioned by Time-Space-Substance is ‘Infinite.’ None can discover the end or such a Truth. Conditioned things will all have an end-a change from one condition to another. The Infinite is totally unconditioned, so unlimited, and naturally, therefore, changeless. Hence Narayana is Infinite.

660. Dhananjayah -One who had gained through his conquest and his prowess vast wealth for the enrichment of his country. From his various campaigns, Arjuna had brought great wealth to the land. In Geeta, Lord Krishna says: “I am Dhananjaya, among the sons of Pandu.




http://groups.msn.com/sabkamalikek


.

[ARUN_REDDY]

Stanza 71
brahmanyo brahmakrit brahmaa brahma brahmavivardhanah
brahmavid braahmano brahmee brahmajno braahmanapriyah.

661. Brahmanyah -One who is a great friend of Brahman. The term Brahman includes in its connotation the Sastra, Tapas, Vedas, Truth, Knowledge, etc. Sree Narayana is a protector and friend of all these. Here Brahman means Jeeva-a friend of all individuals.

662. Brahma-krit -The One Who performs the Brahman-meaning the one who lives in Truth, who abides in Tapas, etc. He is the author of Brahman as enumerated in the explanation of the preceding term.

663. Brahmaa –“Creator.” As the total Creative- power, it is Narayana Who functions as Creator through Brahmnaji.

664. Brahma –“The Biggest, the Vastest, the An- Pervading.” Upanishads thunderingly declare the Brahman to be “Existence-Knowledge Infinite.” The Knowledge which lifts all false perceptions of differences, pure in all its aspects, ever beyond the grasp of the senses, and that which can be experienced only in one’s own Self, is called Brahman.”

665. Brahma-vivardhanah –“One who increases the Brahman.” Here, of course, the term Brahman means “Austerities, Vedas, Truth, Knowledge.” These are increased in one who has earned the Grace of Sree Narayana through total surrender and constant devotion.

666. Brahma-vit –“One Who knows Brahman.” The meaning here is one who has intuited the Vedas and their full commentaries. In Geeta (XV) we listen to the Lord declaring that: “I alone am the Author of the Vedas and the Knower of the Vedas.” Brahman alone can “know” Brahman just as the “dreamer” can never survive to know the “waker.” The knower-of-the-waker is the “Waker” alone. Similarly, the individualised ego conditioned by the equipments of Body, Mind and Intellect experiences the Brahman only when it has transcended the entanglements of matter-and then the ego is no more a Jeeva but “becomes Brahman.” Thus the Higher is experienced only by the Higher. Sree Narayana is the Brahman-and therefore, He alone is the Knower of Brahman.

667. Braahmanah -One who has realised that the pluralistic world is a mere superimposition upon the Brahman caused by an error of judgement, and who experiences the Supreme Consciousness of the One Reality is a Braahmanah. His duty is to convey this knowledge to others with a pure missionary zeal and a higher proselytising enthusiasm. By mere accident of birth one does not become a Braahmanah. Visvamitra and others through their Tapas and Divine Experience had reached the status of Brahmin-hood, so we read in the Puranas. Narayana manifests as such mighty men of realisation, serving their generations through their teachings.

668. Brahmee –“One Who is with Brahma.” The term Brahma meaning as before –“Austerities, Vedas, Truth and Knowledge-divine.”

669. Brahma-jnah -One who lives ever in Brahman, and so “knows” the nature of the Brahman. He, the Lord, being the very Brahman, no one knows His nature as He Himself can. The “waker” alone knows the waking- the “dreamer” and “sleeper” can never realise and experience the waking-state until they “become” the “waker.”

670. Braahmana-priyah -One who is the beloved or and One Who is the lover of true men of full realisation, the Braahmanas. Not the caste, but the men of supreme experience-divine. The Lord is dear to them, and they too are dear to Him.




http://groups.msn.com/sabkamalikek


.