Vishnusahasranama

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Supreme Intelligence, and therefore, Mahavishnu, the Self, is called here as

Mahaabuddhih, the Reservoir of all Intelligence. (174) Mahaaveeryah -One who

is the Supreme Essence. “Veerya” is the Essence behind all the creative urges.

Since the Divine is the very source, from which alone the dynamism for creation

can manifest, the Supreme Divinity is termed here as the Mahaaveerya. (175)

Mahaasaktih -All-Powerful. Power here means efficiency. He-whose manifestations

are the power-of-action, the power-of-desire and the power-of-knowledge

saktees-must necessarily be the most powerful, in as much as a play of these

three powers is the total play of the world. (176) Mahaadyutih -Of

Splendorous Light. Dyuti means ‘Glow’, Sobhaa. The Pure Consciousness is the

illuminator of

all, including all other material sources of light in the world-Sun, Moon,

stars, fire etc.-but this is not all; He is also the One, who is Himself

Self-Effulgent. This is Mahavishnu-the Supreme Self. In the Mundakopanishad

(4-9) Lord is described as the “Light of lights”. Brihadaaranya- kopanishad

(6-3-9) declares: “He is Self-effulgent”. (177) Anirdesyavapuh -One whose

form is indefinable, indescribable, inexplicable (Anirdesyam). Ordinary things

can be defined, described or explained because they come within our experience.

Our objective experiences can be satisfactorily expressed in words. Vishnu is

that Truth which is the Subjective Essence in all of us; He is that

‘Knowledge’, in the light of which, all other knowledges are rendered possible.

As such no “sources of knowledge” (Pramaanas such as Direct perception,

Inference etc.) can be employed successfully in exploring the realm of the

Self. Subjective experiences of ‘Be’, the Maha Vishnu, is possible; but It can

never become an ‘idea’ to express, nor can It become an ‘emotion’ to feel, nor

can It ever become an ‘object’ to be described. (178) Sreemaan -Sree means

Glory (Aisvarya). Vishnu is permanently wedded to Mother Glory; He, who is

constantly courted by all glories, is Sreemaan, Lord Vishnu. (179) Ameyaatmaa

-He whose Essence (Aatmaa) is inestimable and immeasurable (Ameya). As Aatman

(Kshetrajna) He, the One, expresses Himself everywhere in every equipment

(Kshetra), as the ‘knower’ in each ‘field’. Since these equipments are infinite

in number, as the individuality (jeeva) in each one of the created beings, His

own Glory expresses in endless manifestations. (180) Mahaadridhrik -One who

supports the great Mountain. In the Puranas, we

find two instances, wherein the Lord has been described as the uplifter of or as

having lifted and supported the mountains. While churning the milky ocean with

the Mandara mountain we are told that the “churning-stick” sunk into the bottom

and the Lord had to manifest in the form of the Great Tortoise (Koorma) and

support it, while the Gods and Demons continued the churning, until they

gathered the nectar (Amritam). Again, the Supreme, as Lord Krishna, in order

to protect the cows had to lift the Govardhana Mountain. Because of these two

stories in the Puranas, Lord, the Protector of the mind in Saadhanaa, is called

as Mahaadridhrik. Vishnu is the Divine, that supports the mind-intellect of

the Saadhaka while he is churning, through study (sravana) and reflection

(manana), his own Milk-like pure heart-of devotion in order to gain the

experience of Immortality (Amritam).

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