MantraOnNet.com: Vishnu Sahasranaama

751. Thriloka-dhrik – “0ne Who is the
support of all the three worlds.” Apart from the usual concept
of the three worlds: heaven, earth and hell, there is a deeper
import of the term ‘loka’. It should mean the three fields of
experience constituted of waking, dream and deep sleep.
Atman, the Self, as Consciousness, is the One that supports
all these three states inasmuch as, without this kindling support
of life in the bosom, it would be impossible for us to have
any experience.

752. Sumedhaah – “0ne who has Pure Intelligence.” In fact, the term may denote a special power in the
human intellect which is the capacity to remember and repeat
what has been once experienced before. As such, the term
indicates that the very nature of the Self is not a knowledge
newly gained, but it is only a remembrance of the seeker’s own
real nature, which the seeker in his earlier confusion had for-
gotten. So long as we have not invoked this great power of
memory of our real nature, we shall continue to grope in our
sorrows created by our misconception. On realising the Self,
it is not that we gain anything new, but we re-discover our own
essential Self. Naturally, therefore, with reference to our
present forgetfulness, the ultimate goal is indicated by the
pregnant term ‘Divine Memory Power.’

753. Medha-jah – “Born out of sacrifices.”
‘Medha’ means sacrifices like Asvamedha Yajna. In such a
sincere and great ritual. He is invoked and in His Pure Presence
there in the sacrifice, we can say He is born. The Geeta meaning
of ‘sacrifices’ (Yajna) is “a co-operative endeavour wherein
we offer our capacity into a field of chosen work invoking in
it the unmanifested Lord Who pours forth His blessings in
terms of profit.” In this sense, when all the personality layers
are offered in an act of total surrender, the spiritual experience
of the Self is born. To the student of Vedanta, the term is rich
in its suggestiveness.

754. Dhanyah – “Fortunate.” As He has no
objects yet to be fulfilled, or any of His wishes not already
fulfilled. He is indeed one who is utterly fulfilled. The state of
the Self is an eternal state of total contentment.”

755. Satyamedhah – “One whose intelligence never fails.” He is the supreme Power of Discrimination,
never deluded by the finite world of appearances, but is, in all
circumstances, ever rooted in the Truth that He alone is the
world of multiplicity.

756. Dharaadharah – “The sole support of
the earth.” The earth here stands for matter; and the very
essence from which matter has come to express itself, both in
its gross and subtle forms, is the Self, Narayana, and therefore,
He is considered as the very substratum for the play of matter
(earth). Geographically, the earth is supported by water.
Water is supported by the atmospheric air and the atmospheric
air by the space. The daring enquirer may still continue the
question and investigate into the source of space. We know that
the space is a concept which we experience in our intellect.
All experiences of the intellect are established in Conscious-
ness and, therefore, the ultimate support for the entire ‘world
is the Supreme Narayana.

757. Tejo-vrishah – “One Who showers
Radiance.” In the outer cosmos the Sun gives out heat and light,
and because of this, rain and cultivation are possible-not
directly because of the Sun, but due to the sum-total-result of
an endless chain of cause-effect links. In the same way, He Who
by His mere presence illumines the experiences of all living
creatures with His Light, is Sree Narayana, the Self.

758. Dyutidharah – The term ‘Dyuti’ in-
dicates the glow of beauty and strength in a form; thus the term
means “One Who bears an Effulgent Form.” The expression
also discloses that the seat of Pure Consciousness is described
as “the Bearer of Radiance” for it is in the light of the Atman
that creatures become aware of all their perceptions, emotions
and thoughts.

759. Sarva-sastra-bhritaam-varah –
“The best among those who wield weapons.” Since Sree
Narayana is described in the Puranas as wielding the Discus
(Sudarsana), it, being the greatest of all weapons, justifies this
term. Also, the Lord never uses His weapon of annihilation
indiscriminately-for He is ever supremely just. It is also
significant that all destructions in nature are always ‘construc-
tive destructions’, therefore the Lord’s Discus is itself Called
“the auspicious vision” (Su-darsana). In the maturity of one’s
evolution when one becomes fit for one’s own inner unfold-
ment, slowly, but irresistibly the seeker can ever detect a secret
hand that diligently cuts off all his connections with the outer
world, and compels him to lean more and more on the higher.
Our Puranic literature is replete with instances, and, without
exception, in all of them Sree Narayana is described as using
His weapon to destroy the devilish-and to give him Moksha!
-“the Auspicious Vision”: Su-darsana. Others, when they
employ their weapons on destruction, the result invariably ends
in a sad ‘destructive destruction’, and, therefore, to invoke
Him as “the best among those who wield weapons” is most
significant for a seeker.

760. Pragrahah – One Who is the sole receiver
of all the worship of every devotee, irrespective of his creed
or race, or his location in the world, at all times. The devotee
may invoke the spiritual presence in various institutions, using
different symbols, believing in his own creed and scripture, but,
whoever he be, when he comes to transcend his vehicles of
perception, feeling and thinking, the experience of the Self
(God) should be universally one and the same-as God is
All-Pervading and Changeless. This great factor-transcendental
is the Self, Sree Narayana, and therefore. He is the ultimate,
sole Receiver of all prayers that rise consciously or unconsci-
ously in every heart, be it from a plant, an animal or a man.

The term Pragrahah’ is used in Sanskrit to mean the reins
with which horses are controlled and their movements regu-
lated. In this sense when we reflect, the metaphor of the chariot
in the Upanishad suddenly comes in front of us. In this famous
scriptural metaphor, mind is the rein by which the steeds of
the sense-organs are controlled and regulated. Here Lord Sree
Narayana Himself is invoked as ‘Pragraha’ because when the
mind has turned in devotion to His feet, the devotee need not
strive to control his sense-organs, but the Lord’s own glory
shall imperceptibly do the job for His beloved seeker. There-
fore, a truly devoted heart in its utter surrender, calls the Lord
“as the very controller of his sense-organs.”

761. Nigrahah – “The killer.” An uninitiated
student may get shocked when he finds that the Lord is invoked
as a murderer! But it is true. The only difference is that He is
only the destroyer of the ego-just as a doctor is a ‘murderer’
of diseases; just as the sun is the destroyer of the night; as
summer is the annihilator of winter. Similarly, the Lord is the
destroyer of ego and ego-centric limitations in the devotee. In
Sanskrit this word also indicates “One Who absorbs the devotee
unto Himself.” Once an individual withdraws himself even a
wee bit from his total pre-occupation with the world and turns
his attention to the spiritual centre in himself, the Lord fascinates and enchants the seeker’s attention more and more to
His own Infinite Glory, and ultimately “absorbs” (Ni-grahah)
the individual totally into the state of Pure-Consciousness.

762. Vyagrah – “One Who is ever engaged in
fulfilling the devotee’s desires.” Desire arises in the human
mind due to a sense of imperfection in oneself. In the absolute
sense of bliss and peace, which is the true nature of Sree
Narayana, there cannot arise any desire and, therefore. He is
described as “the fulfiller of all desires.”

763. Naika-sringah – “One Who has many
(na-eka=Naika) horns.” To a modern student it would look
fantastic and even foolish should one worship his Lord, the
God, as One with many horns. This mental shock can even
stun him when he understands also that his Lord has three legs:

“Chatvaarah Sringaah Trayo Asya Paadaah,” says the Maha
Upanishad. If the literal translation shocks the student, the
very jolt prods him to a more vigorous enquiry. The four horns
mean the four States of Consciousness-the waking, dream,
deep-sleep and the fourth plane of consciousness, the Pure
Awareness. The three feet (paada) indicate the three states of
consciousness in which we now revel in our gross, subtle and
causal bodies respectively.

764. Gadaagrujah – “The elder brother of
Gada.” Lord Krishna had a younger brother whose name was
Gada. The term Gada has also the meaning in Sanskrit of
”mantra.’1 Mantras are chanted and therefore Gada can indi-
cate ‘mantra,-“Gadyate iti gadah.” A commentator insists
that Ni-gada means mantra, but the prefix Ni gets dropped,
so Gada means mantra. Naturally, “Gadaagraa” would mean
One who manifests or is invoked through mantras.

765. Chatur-moortih – “Four-Formed.” The
Lord, the Infinite is considered as having four forms-meaning
that He, in His manifestations in the world, takes these four
forms.

The Puranas have declared that the incarnations of the
Lord in the various Yugas were of different colours: white
in Krita Yuga, red in Tretaa Yuga, yellow in Dvaapara Yuga
and dark (black) in the Kali Yuga. But according to Vedanta,
the Lord, the Self, has four distinct expressions in the subjective
life of each individual: the Waker, the Dreamer, the Deep-
sleeper and the Pure Self. In the microcosm these are called
as Visva, Taijasa, Prajna and Tureeya, and in the macrocosm,
the Lord’s complete expression, in the total gross, subtle and
causal bodies, is called as Viraat, Hiranyagarbha, Eesvara-
and, beyond all bodies as the Eternal Paramaatman.

766. Chatur-baahuh – Lord Narayana is
represented as having four hands. These represent the four
factors that together constitute the inner equipments in man-
mind (Manas); intellect (Buddhi); thought flow towards objects
(China) and ego (Ahamkaara). These are the four agents by
which all the physical activities are controlled, regulated and
constantly commanded from within the body.

767. Chatur-vyoohah – “One Who expresses
Himself as the dynamic centre in the four Vyoohas. A “Vyooha”
is a whirlpool of activities made by a large number of imperfected forms, commanded by a pivotal person who remains in
the centre of the whirlpool-just as a battalion functions under
the orders of its commander. It is shown in this analogy that
the Lord, the central Source of all activities, is manifest as the
universal Force which blesses every engagement and contact
of a living man with his outer world. In the Aitareya Upani-
shad, the four Vyoohas (or persons) are mentioned: the person
in the body, the person in the Chhandas (Vedic mantra), the
person in the Vedas and the Great Person.

768. Chatur-gatih – “The ultimate goal of
all the four.” Though their means and purposes appear diver-
gent, Sree Narayana alone is the inevitable goal of all activities
of the four types (Varnas) of men: Thinkers (Braahmanas),
Rulers and Leaders (Kshatriyas), Men of Commerce (Vaisyas)
and Workers (Soodras). The Lord, also, is the consummate goal
to be achieved by the four stages (Aasramas) of life: the Age
of Study (Brahmacharya), the Householder (Grihastha), the
Retirement (Vaanaprastha) and the Stage of Renunciation
(Samnyaasa).

769. Chatur-aatmaa – There is also a
reading as Chatvaraatmaa. In the former read-
ing, the definition suggests “the clear-minded”-meaning the
Lord is one who is completely free from desires, passions,
vanities, in short, free from all maladies of ego in His essential
Nature. In the latter term, the meaning signifies that Sree
Narayana is the one Infinite Effulgence which expresses Itself
as the four aspects of our inner equipment (Antahkaranu
Chatushtaya).

770. Chatur-bhaavah – “The Source of the
four.” One Who is the Source for the four types (Varna), for
the four stages-of-life (Aasrama) and the four human aspira-
tions (purushaartha). The human aspirations as codified by the
Sanaatana Dharma are again four in number. Righteousness
(Dharma), Wealth (Artha), Pleasure (Kaama) and Spiritual

Liberation (Moksha). Lord Krishna reveals in the Bhagavad
Geeta: “All the four types in creation have come from Me.”

771. Chatur-veda-vit – “Knower of all
the four Vedas.” The Lord is the very theme discussed and
expounded in the four vedas. The student of the vedas when he
realises the Lord, then only he fulfils his study of them. In this
sense of the term, Bhagavan proclaims in the Fifteenth Chapter
of Geeta: “I am verily that which has to be known in all the
Vedas: I am indeed the author of the Vedas and the “knower”
of the Vedas am I.”

772. Eka-paat – “The one-footed.” The
term’paada’ in Sanskrit has two meanings: a ‘part’ and a ‘foot.”
The Lord, in Bhagavad-Gita, uses the first meaning to describe
His mighty Glory: “The whole universe is supported by one
part of Myself.” There is a reference in the Taittireeya
Aaranyaka which clarifies the latter meaning: “All beings are
His foot.” The significance here is the same as in Geeta-wherein
even the totality of all universes cannot be compared to Him,
the Infinite Absolute Existence.

773. Samaavartah – “The efficient turner’
-of the wheel-of-life. ‘Aavarta’ is to turn. The wheel-of-life-
and-death, the samsar, is constantly being churned by the
Law, which is none other than the Lord. The Law and the
Law-Giver are one and the same in this universe-Sree Nara-
yana.

774. Nivrittaatmaa – “One whose mind
is turned away from all sense indulgences.” The famous ‘two
birds’ of the Mundaka Upanishad strike a simile here. “Two
birds bound one to the other in close friendship, perch on the
selfsame tree. One of them eats the fruits of the tree with
relish, while the other looks on without eating.” The latter is
the Nivrittaatmaa. Some commentators have taken the word
as ‘A-nivrittaatmaa’ in which case the meaning would be: “One
who never turns away from anything, but enters into every-
thing,” as the very Self is every thing and every being-that
Supreme One, Lord Narayana.

775. Dur-jayah – “The Invincible”-One who
cannot be conquered by anyone else. Even though, in the
majority of us, there is a preponderance of the lower urges,
in the patient grinding fit time, the evolutionary goal ultimately wins and irresistibly pushes each one of us towards the
altar of the Self. Battles may be lost but the war in the end is
won by the Lord of our heart.

776. Durati-krafnah – “One Who is
difficult to be disobeyed.” This term declares a truth which is
proven upon observation of this scientifically precise world
where no object or being dares to disobey the Lord, the Cosmos. The Rishi in Kathopanishad””” says “through fear of Him
the Fire burns, through fear of Him shines the Sun, through
fear of Him functions Indra, Vaayu, Lord of the Wind, and
Death itself is the fifth”-as though He is behind each one
with uplifted thunderbolt. The term ‘Atikrama means ‘going
beyond’, therefore the term, as it stands, indicates “a state
beyond which no one can go”-meaning Sree Narayana is
the final and the absolute destination of all evolution. He is
the transcendental Reality and other than He there is no more
a beyond to be achieved.

777. Dur-Labhah – “0ne Who is obtained
with consummate effort.” The final destination of all evolution is He, the spiritual perfection. Therefore, He is only gained
after millenniums of slow evolutions, from the insignificant
unicellular existence to the status of man, and the fulfilment
of man’s evolved, rational life is the state of Godhood. The
reward for all the slow and steady efforts of evolution is
bestowed when an organism reaches the height of the rational
human being; and, thereafter, through selfless, dedicated
service, deep and individual devotion, and sincere and serious
study of the scriptures, man learns to remove his mind from
all his worldly pre-occupations and brings himself to finally
realise his divine Godhood. Indeed, the state of Narayana-
Consciousness is an experience that is to be obtained with
consummate effort.

778. Dur-Gamah – “0ne Who is realised with
great difficulty.” In Bhagavata there is a statement that the
Lord is easily obtained (A-dur-gamah). For those who have
not already developed extreme meditative abilities in their
devoted hearts, the processes of self development, when studied
from a book or heard from a teacher, the immediate reaction
in the bosom of such students will be that it is very difficult.
But as he marches forward in his saadhanaa he gains the further
guidance and inspiration to ‘go-forward.’ More bounteous
aspects on him beam and the ‘kindly light’ leads him safely to
the goal through all obstacles. A candle or torch can at best
light up only ten or fifteen yards in front of a traveller. It can
never illumine the whole path of one or two miles at a stretch.
He has to start and proceed as far as he can see and as he
marches ahead the forward stretches will be illumined.

779. Dur-Gah – “Not easy to storm into.” The
term is used in Sanskrit to indicate a fortress; therefore the
suggestion is that the essence of the Lord, Sree Narayana, is
fortressed around by the matter vestures and their objects of
fascination. Attracted by them, our attention is always distracted towards the joy contents in them. This seducing power of
the matter vestures is itself the mighty Maayaa, which only
very rare, courageous and blessed ones are able to cross over.

Bhagavan Himself says: “Mama Maayaa Duratyayaa.. .” The
Upanishads say that the Truth, Narayana, cannot be perceived
by the senses, imagined by the mind or thought of by the
intellect. These being the only source of our knowing, it seems
almost impossible to realise the Truth. It is only an all-out
suicidal attack that enables some rare ones to storm the fort
and reach the Goal. Hence to an extrovert man, the seat of
Consciousness apparently seems to be impenetrably fortified.
The direct meaning here indicates the great Lord seated in our
heart Who is “not easily realised.”

780. Dur-aavaasah – “Not easy to lodge”-
within the heart steadily for even great seekers who are diligent
in their consistent pursuit. To withdraw the mind from the
objects of pleasure and to steadily contemplate upon the great
Seat of Life is not an easy accomplishment. Therefore, even
yogins, in their persevering meditation, find it not easy to
contemplate steadily upon Sree Narayana, hence this name.
“This Yoga of equanimity, taught by Thee, 0 slayer of Madhu,
I see not its enduring continuity, because of the restlessness
(of the mind),” cries Arjuna in the Geeta. Bhagavan also
adds in the same Chapterf that the meditation should be “As
a lamp placed in a windless place does not flicker.”

781. Duraarihaa – “One Who is the slayer
of the devilish Asuras.” Even in those among us who are not
steadily good, the Lord, when invoked, out of His compassion,
destroys the devilishness and redeems our personality from its
sad consequences. The asuric tendencies are in the bosom of
every seeker and devoted invocation of the Lord in our bosom
can cleanse the heart of all its negative tendencies. Therefore,
it is indeed appropriate that He is significantly indicated as
”Duraarihaa.”

782. Subhaangah – “One with enchanting
limbs of perfect beauty.” The Beauty of all beauty is the Lord,
and His captivating form and the rhythm of His shape are the
theme of meditation for the devotees. In the Upanishads the
Infinite Lord, the Self, is described as Peace-Auspiciousness-
Beauty (Saantam-Sivam-Sundaram). Thus the devotees of the
Lord, remembering the auspicious beauty of His sacred limbs,
prostrate at His altar in their deep reverence and mounting joy
of devotion.

783. Lokasaarangah – “One who has
enquired into or understood the Essence behind the universe
of names and forms.” Or, Lokasaarangah can mean the es-
sence, or the source, of the world which is the great Pranava,
‘OM.’ So the term means the State of Supreme Consciousness
that is gained or reached through the contemplation upon the
significance of OM.

784. Sutanluh – “Beautifully expanded.” Just
as the thread is drawn out in different counts from cotton
which is later employed as the warp and woof in the creation
of infinite varieties of cloth, so too, from the Narayana-Consciousness, the endless variety of beings and things gets projected to constitute the enchanting tapestry of His mighty
universe. As the thread is the substratum for all the various
fabrics, the Narayana is the beautiful thread, the substratum,
for all this wonderful universe. The Lord Himself says: “There
is nothing whatsoever higher than I, 0 Dhananjaya. All
this is strung on Me, as clusters of gems on a string.

785. Tantu-vardhanah – “One who sustains
the continuity of the drive for the family.” The family is
maintained by the virility of the members and this potency in
the individual is an expression of vitality which Life imparts
to the living organism. Thus, the grace of the Self is that which
is manifested in the fertility of the seed (Ojas). Generally in
India, among the Hindus, it is customary to attribute the continuity of the family to the Grace of Narayana.

786. Indrakarmaa – “One who always
performs gloriously auspicious actions.” The root ‘Id’ is used
in the sense of “Supreme Auspiciousness, Parama-aisvarya

787. Mahaa-karmaa – “One Who accomplishes Great Activities.” To create a cosmos so scientifically
precise and perfect out of the five great elements, and to sustain
them all with an iron hand of efficiency, all the time constantly
presiding over the acts of destruction without which the world
of change cannot be maintained, is, in itself, a colossal achievement of an Absolute Intelligence.

788. Krita-karmaa – “0ne Who has fulfilled all His activities.” There is nothing more for Him to
achieve. He is the Goal. He is the Destination. In His Eternal
Perfection there is nothing more for Him yet to achieve. This
sense of complete fulfilment is described in all the scriptures as
the State of Blissful Perfection-the Self.

789. Kritaagamah – “One who is the
author of the Vedas.” The vedic mantras are called Aagamah.
The mantras were revealed to the great Rishis during mo-
ments when they were not identified with the Body-Mind-
Intellect and, therefore, they were not, at those inspired moments, limited individual egos. Where the ego is thus ended,
the Self alone comes to manifest. In this sense of the term, all
scriptures have burst forth from prophets and seers when they
transcended their limited existence to experience their oneness
with the Eternal, Sree Narayana. In Bhagavad Geeta also,
Lord Krishna confesses, “I am the author of all the Vedas;
I alone am the knower of the Veda.”

790. Udbhavah – “The ultimate source”–
the very spring of Creation. In the Puranic view of the term,
it may mean One Who has by His own free-will manifested
Himself by Himself for the service of mankind, or, it may
designate subjectively, the Self, Sree Narayana, as the one
dynamic Witness in Whose Presence alone the vital activities
of life gush forth into expression.

791. Sundarah – “0f unrivalled beauty.” In
almost all religions the Infinite Lord is described as one having
the most enchanting beauty. When we experience beauty in the
world, we are moved to consider its beauty either by the pro-
portion or the symmetry, or the tender charm in the object of
observation. Within the mind of the observer, there reflects
for a moment the rhythmic grace in the proportion, the smooth
peace in the symmetry, or the joy of ecstasy which ripples out
from the object into the contemplative eye. In all these condi-
tions, the observer’s mind, sensitive to the aestheticism in him,
quietens, and, it is at such moments of supreme inner satis-
faction, the flashes of “beauty-experiences” flood the bosom.
Remember, beauty is not in the object nor is it in the mind.
The enchanting occasion silences the mind that is now available
for the aesthetic reaction which resultingly fills the observer-
and this is nothing but the manifestation of That which is
behind the mind, Sree Narayana. Hence, the Infinite Reality is
glorified in the Upanishads as “Peace-Auspiciousness-Beauty”
(‘Saantam-Sivam-Sundaram).

792. Sundah – “0f Great Mercy.” Whatever
be the amount of vaasanaas hoarded in our personality, due
to our ego-centric, extroverted activities, once a devotee turns
unto Him in total surrender, all the vaasanaas are purified and
he comes to move more and more towards Him-as though,
in infinite mercy, He forgives all sins that a man might commit
in his innocent ignorance (Avidyaa).

793. Ratnanaabhah – “Of beautiful navel.”
Text books of Bhakti-cult advise devotees that they should
meditate upon the Lord’s navel-point, as a flashy, brilliant
jewel (Ratna). This point of concentration is not without
significance. The mystics of India long ago explored the per-
centage of human action that is grossly manifest at the physical
level. Today also, psychologists confess that they have no other
knowledge beyond the obvious fact that thoughts express
themselves as actions. But deeply meditative mystic enquirers
delved deeper to detect and chart the story of actions. In their
adventurous explorations, they discovered that in seed form
all thoughts are with the Infinite (Para) before manifestation.
From this womb they become manifest and an individual be-
comes dimly aware of thoughts in their embryo form-vague
and still incompletely un-formed (Pasyantee). Thereafter, the
thoughts get translated into expressions (Madhyamaa) and in
their last full stage of manifestation they come to express them-
selves as actions in the outer world (Vaikharee).

In this chain of processes when thoughts become manifest
for the thinker, it is said the seat of Pasyantee-stage is the navel
region. This brilliant seat of nascent manifestation of all
thoughts is indicated here as “the jewel of his navel.” Generally,
the intelligent student would readily jump to the conclusion
that this truth is merely a poetic exaggeration, but there is a
deep significance in it indeed.

794. Sulochanah – “One Who has the most
enchanting eyes.” The term indicates the beauty of the Lord’s
eyes for those devotees who turn to the Lord’s form. To the
deeper students of contemplation, the eyes are great not be-
cause of their form, colour or expression, but because of their
ability to see constantly the infinite purpose and goal of the
entire creation. Therefore, the term means “One who has the
wisdom of the Self.”

795. Arkah – “One Who is in the form of the
Sun.” The Sun is worshipped as a Vedic deity, even by the
Creator Himself-hence, the term suggests ‘most worshipful.’
The Sun-centre of the solar system-is the one source of light
and energy illumining and nourishing everything. The Infinite
Consciousness, Sree Nurayana, is the Sun by Whose Splendour
the experiences of all people are illumined, at all places and at
all times. He, as the One Life, thrills all living creatures and
presides over, in and through their nurture and nourishment.
Once He has left from therein, that body cannot be maintained
-though we witness today the experiments of medical science
to do so.

796. Vuujusanah – ‘The giver of food.”
The one Vital Force that ultimately sustains, supports and
nourishes all living creatures in the Universe is the Supreme.
and Its Nature is not really different from the Lord, Sree
Narayana. In the Bhagavad Geela the Lord describes Himself
as manifesting through the sun as the sunlight which pene-
trates the earth to fertilise it. The fertility of the soil, in turn,
becomes the plant on the surface into which the Lord transfuses
the food value of the vegetable world by the essence of moon-
light from the moon. Further, in the Upanishads, we find
indicative declarations that offerings, given in the worship of
Fire themselves come down as a reward in the form of rain and
plenty for the society.

Again, it is a law of life that each individual is supplied
with the exact type of ‘equipments for experiences’ and each
one also finds himself in the precise environmental circums-
tances for their expression according to the texture and type
of vaasanaas in him. Thus, in the larger sense, the entire world
of ’emotions-feelings-and-thoughts’ constitute the total food
(Annam) for the experiences of the body, mind and intellect.

797. Sringee – “The horned one.” This is
generally commented upon as reminiscent of the Lord’s In-
carnation as a Fish. It would have been happier had it been
reminiscent of the Boar-Incarnation which Sree Narayana
took to lift up the world from its slushy condition to the plane
of dry-surfaced earth.

798. Jayantah – “The conqueror of all enemies.” No force could ever vanquish Him Who is ‘the Source
of all energy and strength’-the Almighty. Sree Narayana is
acclaimed as the conqueror, because it is by His Grace and
direct help that the gods always win against the ‘diabolically
bad’ (the Asuras). In our bosom it is the grace of the mind and
intellect, in attunement with the Self, that helps us to conquer
our lower impulses, our endless desires for the sensuous-and
our craving for the cruel pleasures of indulgence.

799. Sarvavij-jayee – “One Who is at
once Omniscient (Sarvavit) and victorious (Jayee).” The term,
however, is not two words and, therefore, as a single expression, we can also understand it to mean, ‘One who is victorious
over all men of wisdom.’ Prattlers of wisdom, however eloquent
in their discussions, must become utterly silent in their moments
of Samaadhi, in the presence of the Self, Sree Narayana.

800. Suvarna-binduh – “With limbs radiant like gold.” Chhandogya Upanishad declares: “He, having a golden body, even to the tip of his nails. The great name of the Lord in the Vedic literature is ‘Om’ which consists of the sounds ‘A’,’U’, and the bindu ‘M’.