Vishnu Sahasranaama 701 to 750 Names
701. Sattaa - The Lord is the "One without a second," and, therefore, remains ever the same, without any differences of genus, species or in Itself.
702. Sad-bhootih — "0ne Who has Rich Glories." The term 'Glories' means wealth, power, happiness. Or "One Who has taken different kinds of Incarnations," exhibiting in all of them the glories of the Supreme. So immeasurable are the Lord's Glories that even all these splendours scarcely reveal His Divine Might. Him, whom even the Devas know not; only the Yogis in meditation come to perceive His Eternal Glory.
703. Sat-paraayanah — The Supreme Goal for the "Good" who pursue the path of Truth. Here the "Good" means those who are the Knowers of Brahman,
704. Soora-senah — "One Who has heroic and valiant armies." The Incarnations as Rama and Krishna are indicated here in whose armies there were valiant people like Hanumaan and Lakshmana, Arjuna, Bheema and others.
705. Yadusreshthah — "The Best among the Yadava clan." The Glory of the Yadavas—Lord Krishna, Who was an Incarnation of Sree Hari.
706. Sannivaasah — "The Abode of the Good." The great souls of realisation come to live in Him, the Self; drowned in God-Consciousness, they beam out from that Abode their divinity all around. Bhagavan in Geeta says: "My devotee thus knowing (realising the Truth, the jneyam, seated in the heart of all) enters into My Being."
707. Suyaamunah — One Who is attended by the righteous Yaamunas—meaning Gopas who live on the Yamuna banks. In a metaphysical sense, these Gopas are not the keepers of 'cows,' but the keepers of the sacred milk of Knowledge—Upanishads.
708. Bhootaavaasah — "The very dwelling place of the Great Elements." "Since the Beings (Elements) dwell in You, You are called 'Bhootaavaasa,'" so says Harivamsa. Bhagavaan Himself says in the Geeta: "I am the Source of all Creation." Therefore He is also called the 'Bhootayoni.' 709. Vaasu-devah — One Who envelops the world with His Maayaa-powers of veiling and agita- tions. The Lord discloses: "I pervade the whole world with My Glory, as the Sun with its rays."
710. Sarvaasu-nilayah — "The Abode of all Life-Energies." One Who is the very Substratum for the life and existence of all creatures. He is the Self, the Life in all of us—therefore, He is the very support for the Praana in each living creature.
711. Analah — "0ne Who is of Unlimited Wealth, Power and Glory." There is no boundary for His Glories—there is no limit for His Greatness, as He is, by His Nature, beyond all Naama-roopaadi and All-Pervasive. 'Of My Divine Glories there is no end', Bhagavan Himself reveals to Arjuna.
712. Darpahaa — "The Destroyer of pride in evil-minded people." Easily He curbed the pride oflndra and others by lifting the mountain and protecting the cows of the Yamuna banks.
713. Darpadah — "One Who gives pride to the righteous,"—meaning. One Who creates in the Good an anxious urge to be the best among the righteous and virtuous. This pride is their protection from compromising in even a small way in any act. This is a positive 'pride' of the higher order. There is also a reading of A-darpadah when the meaning would be: "One Who never allows His devotees to become proud." In this way, devotees who totally surrender unto Him all their virtues, acting on purely as His agents, are freed by Him from the bondage of spiritual pride. For such pride, resulting from a preponderance of Saliva guna and sense of doership, would make them vain-glorious of their goodness.
714. Driptah — One Who is ever drunk with the Infinite Bliss of His own essential nature as Sat-Chit-Aananda.
715. Durdharah — The object of contemplation which is indeed very difficult to attain:—the One Who is re- alised by Yogis through arduous processes of intense, single- pointed contemplation. Lord Krishna in the Bhagavad-Gita admits: "Greater is their trouble whose minds are set on the Unmanifest; for the goal, the Unmanifested, is very hard for the embodied to reach."
716. A-paraa-jitah — "The Unvanquished." "Never-Conquered" is the Glory of the Self, for, conquering is of'objects'; the 'Subject' can never be conquered. This, being the Reality in all, the senses, mind, etc., including the faculties (Devas} can never reach or conquer Him. Even when the mighty senses and the terrible Asuras fight against It, still these over- whelming powers of desires and passions can never vanquish the Self, the divine Narayana
717. Visvamoortih — "Of the Form of the entire Universe." Lord is the total—created, so His Form is called Visvaroopa. The total-gross-form of the Universe to- gether represents His gross-Form-Divine.
718. Mahaa-moortih — The Great-Form- Divine of the Lord as He reclines upon the Sesha couch as the very support for the Creator to bring into existence the Universe of forms and plurality. The entire Universe and the Creator of the Universe are but an aspect of Sree Narayana, the Supreme Self.
719. Deepta-moortih — "0f the Resplendent Form." As Consciousness, He is ever bright and fully effulgent, illumining all experiences at all times. Sanjaya re- ports: "If the splendour of a thousand Suns were to blaze out at once in the sky, that would be like the splendour of that Mighty Being."
720. A-Moortimaan — "Having no Form." Though He is described above as Deepta-moorti: "of the Resplendent Form"; Mahaa-moorti: "of Great Form"; Vishva-moorti: "of the Universal-Form"—He has, in reality, "No-Form"; A-moortimaan. He pervades all, but nothing limits Him. The limited alone has a form—the Unlimited, like 'Space', has no form. The Infinite Brahman being so subtle, "Subtler than the subtlest," Sree Narayana as the Self-in-all, allows everything to remain in Him, but He is not conditioned by any one of them, ever.
721. Aneka-moortih — "Multi-Formed": One Who Himself has become the world of varieties of Forms —Who has Himself taken the various Incarnations in order to help the world of beings to evolve quicker and fuller.
722. Avyaktah — "Unmanifest." Things are called manifest when they can be perceived by the sense- organs. As the Self, the Consciousness in us, Sree Hari is the very faculty of seeing, hearing, smelling, tasting and touching in the five sense-organs. He being, thus, the very subject. He cannot at the same time be the object of the sense-organs. Hence, He cannot be defined or described.
723. Sata-moortih — "0f Myriad-Forms": even though Consciousness, like Light, has no form of its own, all thought and the thought-projected world of infinite forms are all illumined by the Supreme. Therefore, the Self, function- ing through the fluctuations of the restless mind "creates" the illusion of forms—all those forms as His, just as all dream- forms are created by the waker's mind only.
724. Sataananah - "Many-Faced": because He is of the Universal-Form, all faces are His only. "Hands and feet everywhere, with heads and mouths everywhere. His ears everywhere, stands (The Lord), enveloping all"
725. Ekah — "The One. The One-without-a second." As the Infinite is without any of the three distinctions, He, Sree Narayana, the Brahman, can only be the One without any otherness.
726. Naikah — "The Many." One Who, though the One, yet plays in the bosom of all the living creatures. Just as we are one entity, but our thoughts are many, the Supreme Consciousness, Sree Narayana, though One, His reflections as 'Jeevas' play in all mind-intellect-equipments. Because He is thus seen to be manifested in the world of plurality, He is "Not One." Again, "The One" is a definition, a quality. The Lord is Indefinable, quality-less (unqualified). Hence after making the student grasp that He is "The One," where the pluralities are all merged, the teacher is immediately pointing out that He is "Not even One." For, to conceive "The One" is to conceive the Truth with our intellect—He is to be experienced on transcending the intellect. "The One" has a meaning only with reference to the many. "The One" is a relative statement. To show that the Infinite is to be "experienced" by the "becoming" and not by "knowing," the teacher has negated "Not even One." Sruti says "The Lord sports with many forms by His Maayaa."
727. Savah — "He Who is of the nature of the Sava—Sacrifice." The sacrifice in which the Soma juice is squeezed out is called Sava.
728. Kah — "Happiness." One Who is of the Nature of Bliss. Since He transcends the body-mind-intellect-equip- ments, which are the seats of sorrow, in Him there can be only Bliss. Or Kah means a question: He Who is ever a "question without an answer" to the human intellect — He who can be experienced only on transcending the intellect and not apprehended through intellection.
729. Kirn — "What." Since the Lord is the final Goal to be reached, He is the One Who is to be enquired into or diligently sought through constant questioning upon What is His Nature. Also because the Truth is realised through this process of enquiry and discrimination—the final Goal of all "What" enquiring—the Lord, is termed here as "What," (Kirn). 730. Yat — "Which." The pronoun "Yat" means "that which is self-existent." Hence in the Upanishads we find the usage of this term frequently. It may also be noted that the pronoun "Which" (Yat) denotes an already existing object. Thus the Self-existence of the Supreme Reality, independent of the existence and non-existence of things in the world is indicated when Lord Sree Hari is termed as "Which."
731. Tat — "That." The Supreme is indicated by this term in all the Upanishadic literature, and one of the Mahaavaakya is "That Thou Art". Here "That" means the Truth that is not comprehended now, but is to be apprehended through listening to the Teacher (Sravana), reflections upon what you have heard (Manana) and meditation. In Geeta, Bhagavan says: "Om Tat Sat" are the three designations of Brahman. Or again, the term Tat can mean "That which expands all the world of plurality."
732. Padam Anuttamam — "The Unequalled State of Perfection: The Supreme State of Truth." Lord Vishnu is the Way and the Goal and the very pilgrimage. "He than Whom there is no Higher."
733. Loka-bandhuh — "Friend of the World." Everyone is inextricably bound to Him in His Love Infinite, and He is the Father to all. Since there is no well-wisher or friend dearer than one's own Father, He is the One unfailing sure Friend of the world of beings and things. The Lord serves Tor the uplift of the world whenever the creatures come to suffer sorrows created by their own immoral negative ways.
734. Loka-naathah — "0ne Who is the "Lord" of the World," or "One Who is 'solicited' by the world of beings for the fulfilment of all their desires and needs. Or it also means, "One Who 'adds glory' to the world. There are also interpretations for the term 'Naath' ('TPT) which express "shines, praised by or loved by": in all these different meanings, Sree Hari is described as the Lord of the World Lokanaatha.
735. Maadhavah — "One Who was born in the family of Madhu." The Vaisaakha-month is called Maadhava- month because the Lord is the Spirit of Beauty behind the Spring and its regal lush.
736. Bhakta-vatsalah — "One Whose Love for the devotees knows no bounds." He is ever merciful and endlessly kind towards His devotees.
737. Suvarna-varnah — "Golden Coloured" is Sree Narayana for He is, in the devotee, the pure Self; and in all. He is the very All-Illumining Pure Awareness. Mundaka Upanishad declares: "When the Seer sees Him of Golden- hue."
Upon witnessing the Self-Effulgent (Golden) Being, the seer's realization is completely transforming, and "then that wise one, shaking off all deeds of merits and demerits, becomes stainless, and attains the supreme State of Equipoise."
738. Hemaangah — "One who has limbs of Gold." The description of the Lord functioning through the orb of the Sun is well-known: Hiranmaya—"of pure-golden- form." Sruti mentions it: "This Golden Person seen in the disc of the Sun" ... This same Upanishad insists further that "Mind is Brahman" and the "Sun is Brahman." Lord Hari, as the Infinite Brahman, plays in the Sun (Soorya-Narayana)— thus the term is most appropriate.
739. Varaangah — "With beautiful limbs." Also, Vara can take the meaning "lovable," therefore, Sree Narayana is described here as "One whose form (limbs) is supremely "lovable" to the yogi-of-devotion."
740. Chandanaangadee — This is made up of two terms, "Joy-giving" (Chandana) and "armlets" (Angada). Thus the phrase means "One Who has attractive armlets." It can also be used as describing "One Who is smeared with the sandal."
741. Veerahaa — "The destroyer of the valiant heroes"—in order to uphold righteousness. Lord Hari takes His Incarnations and destroys the intrepid and daring Asuras in battle. Again, it may be interpreted as One Who destroys the powerful and mighty forces of likes and dislikes—Dvandva —pairs of opposites, the hosts of our own negativities in our hearts.
742. Vishamah — "Unequalled." Arjuna, in Bhagavad-Gita, estimates his experience of the Lord's Cosmic Form and says: "None there exists who is equal to You; how can there be then another superior to You in the three worlds, 0 Being of unequalled power?"
743. Soonyah — "The Void." Here Void means the total absence of (a) the equipments-of-experiences—the body-mind-intellect; (b) the fields-of-experiences—the objects- emotions-thoughts; (c) the experiencer-attitudes—the perceiver-feeler-thinker personality. In Brahman, the Pure Consciousness, all these three (a, b and c) are totally absent as the devotee of Hari transcends them all. So the Lord, in His Infinite Nature, is 'without attributes;' seemingly then. He is the "Void." This is not "non-existence" of the Buddhists. This is Pure Existence without the object-emotion-thought world—the Self, Sree Narayana.
744. Ghritaaseeh — "One Who has no need for any good wishes from any one." The Infinite Lord, perfect and transcendental, has no need for any of the objects of the world to make Him complete since the state of incompleteness is indeed the springboard for all desires to gush forth. It can also mean one who has eaten away the ghee stolen from the cow-herds' store-rooms in Brindavan.
745. Achalah — "The non-moving." Either it can signify One Who never falls and therefore does not move away from His own Infinite nature, or it may mean that since the Lord is All-Pervading, He cannot move as there is no place where, at any time. He is not. He is Ever-Present everywhere.
746. Chalah — "Moving." By the juxtaposition of these two opposite qualities, we are reminded that the ap- parent world of plurality that constitutes the realm of change is also nothing other than the immovable Atman interpreted through our personal equipments of experiences. Unconditioned by the body, mind and intellect, the Lord in His Infinitude is motionless, but as conditioned by the vehicles He apparently seems to move. We have already explained this relationship earlier. It is something like a traveller, though himself sleeping, is able to travel all the night since he is conditioned by the vehicle which carries him.
747. Amaanee — "One who has no false vanity." Since He knows His own real divine nature. He has no false identifications with the equipments of not-Self such as the flesh, the emotions or the thoughts.
748. Maanadah — "One who gives, or causes, by His Maayaa the false identification with the body." The Sanskrit term 'maana' can also mean 'honour,' and therefore, ''maanadaK can mean One who honours all His true devotees. The root 'rfa' in Sanskrit means 'blasting', and therefore, the same term can also mean one who blasts all false notions from the bosom of his devotees.
749. Maanyah — "One Who is to be honoured." He is the most worshipful as He is the very material Cause for the world of plurality. Bhagavan Sankara says: "If he, who has realised the Supreme, is so blessed and to be honoured in this world," how much more worshipful is the Lord who is the very substratum and support of the whole universe and by Whom all are blessed and inspired to gain their experiences in the world of things and beings!
750. Lokasvaamee — "Lord of the Universe." Here the word “loka” in Sanskrit means 'field-of-experience.' The One Who is the Controller, Director, Who is the Lord and Governor of all fields-of-experiences of all living creatures, at all times, everywhere, is the consciousness that illumines matter. Therefore, the term Loka-svaamee is extremely appropriate.
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