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


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


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


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-


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


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”


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’.

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