Vishnusahasranama

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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 Consciousness apparently conditioned by the mind and intellect is the

experiencer 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 deep- sleep, are transcended and, therefore, the State of

Perfection 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, the Reality, when viewed through the equipments of

mind-and-intellect (Maayaa) seems to have

apparently become the pluralistic world. Mundakopanishad (1-6) 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 of 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 -One, 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. 1. The Shelter (Ayanam) for man (Nara) is

Naaraayana. 2. The term Nara implies the ego-centric individuality and a large

collection of them is called Naara

and the One who is the sole refuge for the entire living creatures is called

Naaraayanah. 3. Nara also means Eesvara and the elements (Tattvas) born out of

Him are called Naara; and One who is the controller, the regulator, the very

source of all Existence. in these very Tattvas is called Naaraayanah.4. Naaraah

also mean “waters”. According to the picture painted in the Puranas of the

Deluge, wherein the names, and forms devolve themselves into their elemental

waters, the Lord is objectively described as lying alone upon the waters, the

Eternal baby, floating upon a banyan leaf. “Holding in His Lotus-hand His own

Lotus-feet, and sucking His own toe with His Lotus-lips, the Lotus child

resting playfully upon a banyan leaf, floating up on the waters of the Deluge-I

meditate.”It is in this sense, we find Manu interpreting the word “Naaraayana”.

In the great devotional classic, Bhaagavatam, we find very many suggestions

digged out of this sacred name; such as the

‘Self of all bodies’, “the Dynamic Force behind matter”, “the Witness of all

good and bad”. All these indicate that Sri Narayana is nothing other than the

Glory (Ayanam) of the Self.246. Narah -The Guide: One-who guides all creatures

strictly according to their actions is none other than the Ancient (Sanaatana)

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