Vishnusahasranama

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bold;">(142) Bhojanam -The immediate meaning of the term is food, viz. eatables.

In philosophy it has a wider implication and the term “food” cannotes the entire

field-of-objects experienced or enjoyed by the sense-organs. The

world-of-objects projected by the sense-organs, the inner psychological play

and this world-of-matter constituting the field-of-plurality, all together is

comprehended by the term Maayaa. Thus cathodox commentators reduce this term

‘Bhojanam’ to the contents and functions of Maayaa. Taittireeya Upanishad (2-7)

says: “He is indeed the Essence (Rasa)”. (143) Bhoktaa -The “Experiencer” Not

only the world-of-objects is essentially nothing but the Spirit, Lord Vishnu,

but even the very instruments-of -experiences and their ultimate joys and

sorrows, are all illumined for us by the Lord- of-Lakshmi. The Pure Self,

expressing through the gross, the subtle and the causal bodies, becomes the

waker,

dreamer and deep-sleeper, experiencing all happenings, good and bad, as the

individuality in that living person. Consciousness, Purusha, identifying with

and functioning through matter (Prakriti), comes to experience the endless

modifications that are born out of Prakriti. The Self in Its Infinite nature is

actionless and yet in Maayaa seems to function and becomes the Enjoyer or

Sufferer of the actions of matter. (144) Sahishnuh -One who is capable of

patiently suffering, in his perfect detachment, all that is happening around,

is a sahishnuh. Whatever happens to the reflections of the Sun, the Sun in the

cosmos is unaffected by them, and with reference to his reflections we can call

him a Sahishnuh, the Sun is a mere “witness” of his own endless reflections.

The term has also got two more meanings in Sanskrit as ‘Forgiver’ or

‘Conqueror’. Vishnu is one who forgives us readily all our trespasses, and

conquers for us all the inimical forces in our inner personality. (145)

Jagadaadijah -One who had born (Jah) in the very beginning (aadi) of the world

(jagat) is called Jagadaadijah. At the time of dissolution (Pralaya) when the

entire gross and subtle bodies go to lie absorbed in the Total Causal-body, the

world, in Pralaya, lies merged in Eesvara. Before the gross world-of-plurality

emerges out there should be a condition of subtle manifestation of it in the

form of thoughts. Thoughts constitute the mind-intellect; when the Infinite

functions through this Total Mind-intellect, It is called as Hiranyagarba the

womb of all objects, it is from the Hiranya garba-state, the manifestation of

the gross world emerges out, when the lord comes to play as a Virat Aatmaa.

Maha Vishnu is the one who was born before the world of gross bodies, therefore

it is indicated here that he is the “Womb-of all- objects” in the world, the

Hiranyagarba-the very creator. (146) Anaghah -Agham means sin (Paapa),

impurities (mala); and therefore, Anaghah means One who has no imperfections

and who is not affected by the good and bad Vaasanaas left over in the

personality as a result of the wilful actions. He is the Uncontaminated

(Aliptah) .The Light of Consciousness is the Illuminator of the mind, and so

the peace of virtue or the agitations of the sin cannot affect the Illuminator

-the Illuminator being always different from the illuminated. Chandogya

Upanishad (8-1-5) says: “He is free from Sin”. (147) Vijayah –“The

Victorious”. One who realizes the Self can thereafter stand apart from the

thraldom of matter, Victorious over the tyrannies of the flesh, feelings or

facts. Thus, the Seat of Self is the Seat of Victory over matter. The Peace and

harmony of the Self can never be assailed by the noisy hordes of the world of

plurality. Vijaya is the

name also of Arjuna and the Lord Himself says, “Among the Pandavas, I am Arjuna”

- Geeta Ch. 10, St. 37. (148) Jetaa –“Ever Successful”. In all undertakings He

alone wins; One who never knows any defeat or failure. Upanishad says: “Truth

alone wins, never falsehood”. (149) Visvayonih -It can be interpreted in two

ways as (a) He who is the Cause of the universe or (b) He who has the world as

His Cause. The former is clear to those who have so far followed the

commentary, and to them the latter may be a very confusing statement. From the

standpoint of the Puranas, it is logical. The Self has manifested as the

various Incarnations from time to time because of the condition of the world,

and therefore, Visvam is the cause for His manifestations.

bold;">(150) Punarvasuh -One who comes to live again and again in various

equipments of living organisms is Punarvasuh:

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