part17

Stanza 97

araudrah kundalee chakree vikramyoorjitasaasanah
sabdaatigah sabdasahah sisirah sarvareekarah.

906. Araudrah –“One who has none of the negative terrible urges and emotions.” The State of Perfection is a condition where the frailties of the mortal heart can never remain. The Lord is One in Whom the cruelties which rule the man of the world-likes, dislikes, hatredness, jealousy and his other imperfections-can never abide or even be contained.

907. Kundalee –“One Who wears the famous ear-ring called the Makara-Kundala.” The term Kundalee also signifies the ‘Serpent’-hence the Kundalinee-Sakti-the ‘Serpent-Power’-the coiled mystic-glory lying now inert, uninvoked at the base of the back-bone in the deep pelvic region. Here the ‘Serpent’ may be taken as the thousand- tongued Ananta on whom Sree Narayana is described as ever reclining in His Yoga-rest.

In all religions, ‘Serpent,’ it seems, symbolises the ‘mind.’ In Hinduism it is true. Whether it is in Krishna’s dance on the Kaaliyan-Serpent, or Siva wearing as ornaments the Serpents  (Bhooshana), or Sree Hari resting upon Ananta-the idea is always the conquest of the mind, the poisonous serpent.

908. Chakree –“He Who wears ever His Discus called Su-Darsana (Auspicious Vision).” The Lord destroys with the Discus only the foul and the low in us and the individual naturally gains the Experience Divine, the Self.

909. Vikramee –“He Who is more daring than all others.” The term is also interpreted: “One who travels by air,” as ‘Vi’ means Bird. Famous is the allegory that Lord Vishnu travels on the back of the white-necked Eagle.

910. Oorjita-saasanah –“One who commands and administers with His Hand.” His commands in the scriptures advise us firmly what is right to do and what are the destructive forces in each one of us. In case man decides to disobey His Laws, He severely punishes him on all such occasions. Disobedience of Laws is immediately followed by His loving curative punishment. It permits no exceptions; accepts no excuses; admits no circumstantial conditions.

911. Sabdaatigah –“He who transcends all words”-One who is Indescribable. The Vedas themselves are but indications ‘pointing to Truth’ and are not explaining, describing or even defining Truth. The Infinite and the Eternal Truth is beyond even the Vedas, beyond all that can be gained through even the highest faculties of the finite equipments (mind and intellect).

912. Sabda-sahah –“One who allows Him- self to be invoked by the Vedic declarations.” If, however, the Upanishadic declarations are properly reflected and sincerely meditated upon, even though the Vedas have failed to define Truth, their contemplative implications can transport us into the realms of the Infinite Experience-Divine.

913. Sisirah -The term means winter, the cold season. In India it is the cool season. Therefore, by suggestion, this name indicates that the Lord is the ‘cool arbour’ for those who are tortured by the heat of Samsar.

914. Sarvaree-karah -The word Sarvaree means ‘night’ or ‘darkness’; therefore, the term defines the Lord as “One Who creates darkness.” To the men of realisation, our world of sorrows and pains, of strains and stresses, of worries and anxieties are unknown -while to those who live in their ego-sense, to them the Real is unknown. ! The unknown means ‘veiled in darkness.’ The subtle meaning is clear now.

Stanza 98

akroorah pesalo daksho dakshinah kshaminaam varah
vidvattamo veetabhayah punyasravanakeertanah.

915. Akroorah –“Never-cruel.” Cruelty comes from anger, and anger rises from ‘desire’--craving or lust. Sree Narayana, the Fulfilled and the All-Full, cannot have ‘desire’ from which could come anger-thus, naturally, never any cruelty. Generally this term is interpreted as “One who is of the form of the Yaadava, Sree Akroora.” Akroora was a great devotee of the Lord upon whom were bestowed many divine powers. “Wherever, there is any special glory in anyone, know that to be a manifestation of a part of my Splendour,” sings Lord in Bhagavad Geeta. Thus the term is interpreted as the Lord Whose one ray of glory was the Kamsa-employee, the Yaadava-Akroora.

916. Pesalah –“One who is supremely soft.” In His Infinite Kindness and Mercy, His Heart-divine is ever flowing out in love and tenderness towards His devotees when they call out for help ardently and lift themselves from their body-consciousness and ego-centric life of sense-pursuits.

917. Dakshah -This term stands for the quality of ‘promptitude.’ In army training, the Sanskrit command Daksha is equal to “attention alertness, vigilance and utter preparedness to act immediately with supreme urgency.” All these are implied in that pose of “ Attention.” The Lord is  ‘Daksha’ in serving the world and in rushing to His sincere devotees. Omnipotent and divinely Efficient in His Infinite Smartness to reach and help all, at all times, everywhere, under every circumstance is echoed in the charming suggestions of this chosen term in the Sahasranaama of Sree Narayana, the Self in All.

918. Dakshinah –“One who is most liberal.” The term’ Dakshina’ is popularly used for the ‘gift’ presented to the priests after a ritual as their fee. This giving must be done in a spirit of large-hearted, liberal charity-so that very large-heartedness of mind (Daakshinya) itself is the Lord, as it is the opposite of selfishness and attachment to the wealth which one possesses. “One who has Infinite Kindness and Charity towards all good people and One Who is thus ever- ready to liberally give away His endless Benevolence” is Sree Narayana, the Dakshina.

919. Kshaminaam-varah –“One Who has the greatest amount of patience with the sinners and forgiveness for their sins.” Sree Narayana is more patient than even the Earth which is generally pointed to as an example of highest patience (Kshamaa). He exhibits supreme patience with the evil-minded, with the tyrant, the foul and the fiendish. Hiranyaksha, Hiranyakasipu, Ravana and others of this type were given many fair opportunities to realise for themselves the folly of their baser attitudes to existing things and their immoral ways of life. It is only when no other method of treatment could cure them that the Lord destroyed them in His infinite kindness.

920. Vidvat-tamah –“One who has the greatest Wisdom.” There are wise men in the world-each one also may be a master in his own subject. The Lord, the very Consciousness illumining all bosoms simultaneously everywhere, is the One Knowledge Absolute, the Knower of all knowledge of all wise men. Omniscient-Infinite Truth is Sree Narayana as He is Pure Knowledge by the Light of which all ‘Knowledge’ is known.

921. Veeta-bhayah –“One who has lost all fears.” Fear can come only from the sense of ‘other.’ In Advaita Reality, there cannot be any fear as He is the “One- without-a-second.” The state of Narayana-Consciousness is declared in all scriptures to be’ Abhaya’-the Fearless State.

922. Punya-sravana-keertianah –“One whose Glory when ‘heard’ (sravana) and ‘sung’ (keertana) causes merits (punya) to grow in the bosom of that devotee. This statement of fact is never investigated deeply by students so they generally understand its superficial and obvious meaning only.

By ‘hearing’-with attention-to the stories of the Lord- we must get ourselves involved in the ‘listening’ and thereafter we must reflect upon the glories of the Lord (Bhagavat Guna) and thus expose ourselves to those recreative thoughts. Not only is it sufficient thus that we imbibe the qualities spiritual, but we must learn to get ourselves committed to the life of God- centred activities. This is called true keertana-singing His Glories. It is not to be a mere noisy chanting of hymns, a mere muttering of mantras; we must teach ourselves to allow Him to express through us. Our physical activities, mental feelings and intellectual thoughts must all shine forth the awareness of His Divine Presence that is in us at every moment, every- where. The life of such a deyotee will itself become, in its dynamic beauty, love and devoted tenderness, a constant worship (poojaa), a continuous (akhanda) hymn chanted (keertana) in praise of the Lord-of-the-heart.

Stanza 99

uttaarano dushkritihaa punyo duhsvapnanaasanah
veerahaa rakshanah santo jeevanah paryavasthitah.

923. Uttaaranah –“One who lifts us out of the ocean-of-change.” We, by identifying through our body- mind-intellect, with the changing whirls of matter around us, assume to ourselves the changes and these provide us, in their totality, the horrible sorrow of the mortal finitude. On lifting our attention from the giddy changes in these whirls of finite matter, when we fix it upon Him, the one Consciousness that illumines all changes in all living creatures, we get uplifted into a state of Immortality-Changeless, Blissful, Supremely Satisfying. Hence, Sree Narayana is called as the ‘Up-lifter,’ the ‘Saviour.’

The ‘Taara-mantra’ lifts us from the cesspool of sense living into the serener climes of the lit-up peaks of peace and perfection.

924. Dushkritihaa –‘Kriti’ means actions; ‘Dush-kriti’ means bad actions. When actions are undertaken, prompted by sensuous desires, they leave impressions (vaasanaas) and these always have a tendency to make us repeat similar actions. When one turns the mind towards Narayana,-the Self, he is emptied of his existing vaasanaas, so Lord is indicated as the ‘destroyer (Haa) of the sins.’

925. Punyah –“Supremely Pure.” One who purifies the heart of His devotee-removing all his sensehunting vaasanaas of indulgence. Sree Narayana guides the pure-hearted to the portals of the final goal, the Higher Consciousness.

926. Duh-svapna-naasanah –“One who destroys all ‘bad dreams’.” The worst dream is the samsar. Perception of plurality is the horrible dream of terrible pangs, consuming fears and drowning sorrows. Dreams are explosions of the suppressions stored away in the subconscious. A real devotee exists in utter surrender unto the Lord. When his life is ever-centred in Narayana-smarana, in such total and humble dedication he has no chance of earning these suppressions. Since his sub-conscious mind is not loaded with half-digested thoughts and unexpressed intentions, repressed desires and suppressed motives, immoral passions and covetous inclinations, he has no fearful dreams in his daily sleep. Ultimately each seeker will rise above his little ego and its hungers and enters into the plane of Narayana-Consciousness.

927. Veerahaa –“One Who ends the passage from womb-to-womb-the wheel of birth and death.” ‘Veera’ means diversified ways, or one who functions in innumerable fields in countless ways. 

928. Rakshanah  -“One who is the Protector of the Universe.” Among the Trinity, Vishnu is the Protector, the Sustainer of all the created. “For the protection of the good, the destruction of the wicked and the establishment of righteousness, He takes different Incarnations.”

929. Santah -This term, used in the plural number, indicates “the good people.” They are considered as “good” who have moral virtues, ethical values, spiritual purity and scriptural knowledge. By using the plural form here, the import is that the holy beauty of Sree Narayana is found expressed in the glory of such a company of good and saintly men.

930. Jeevanah –“The Life-Spark in all living creatures.” The Flame-of-Existence that warns an organism to life is the presiding Consciousness Supreme, the Self. This Self is Narayana. “Permeating the earth I support all beings by (My) energy; and having become the juicy Moon I nourish all herbs”-is the declaration of Bhagavan.

931. Paryavasthitah -In all places, in all creatures, He dwells. He is the final Factor-Divine beyond which there is nothing, and upon which all else depends.

Stanza 100

anantaroopo-anantasreer jitamanyur bhayaapahah
chaturasro gabheeraatmaa vidiso vyaadiso disah.

932. Ananta-roopa –“One of the infinite forms.” The endless variety of forms constituting the world of objects are all projections in him. They are in their essence nothing but himself. Just as the entire spread –of –objects in a dream is nothing but the creation of the single mind of the waker, and it is seen as many only in the dream –plane –of –consciousness, so, too, the world of objects –emotions-and –thoughts are all discovered as the Narayana –Consciousness.

933. Anantasreeh –“One who is full of infinite Glories,” “One who is full of Incomparable Powers,” the main tree ‘powers’ which the lord expresses in the world are the ‘Desire Power’ (Icchaa-sakti). These are expressions of his Glory at our physical, mental and intellectual levels. These are three manifestations of his ‘powers’ and their continuous interplay, together weave the fabric of the total dynamic expressions of life in the world. The self, Sree Narayana, the one spring –board for all these vibrant aspects of the life –He, the Omniscient, is called “One of Infinite Forms.”

934. Jitamanyuh –“One who has conquered anger” (manyuh). It cannot be repeated too often, thus this significance is again given in this term, that anger is one of the most overpowering enemies within us –”One who has conquered anger” is One who established in his own Purity. Earlier, the technique of anger was explained that when a desire is unfulfilled, anger rises in a man’s heart towards a desire is unfulfilled, anger rises in a man’s heart towards the obstacle between him and his desire. The self is All-full (Paripoorna); it cannot feel any need, want or desire. The Self, then Sree Narayana, is ever without the low and ruinous passion called ‘anger.’

935. Bhayapahah –“One who destroys or removes all fear in the samsaric life.” Naturally, lord Narayana is the one sure harbour wherein the boats of life, tossed mercilessly on the high seas of passions, can find their calm of peace and total security.

936. Chaturasrah –“One who deals squarely with all.” The term Chaturasrah means a geometrical square of equal sides. Sree Narayana distributes the results of actions equally to all: each one can get only the exact reward of his own previous actions. Thus, Narayana bestows justly and squarely upon all.

937. Gabheeraatmaa –“One who, in his real Nature, is too deep to be fathomed by the frail instrument of our mind.” Depth here indicates the profoundness –the supreme essence pervading the Universe is unfathomably profound in its significance and glory.

938. Vidisah –“One who is unique in his giving.” He is divinely liberal, magnificently benevolent in fulfilling the earnest desires of all his true devotees.

939. Vyaadisah –“One who is unique in his Commanding –Power.” One who orders even the phenomenal powers, the deities and gods.

940. Disah –“One who advises and gives knowledge.” It is the self who is author of the Vedas, nay, the very theme and essence of the Vedas. Lord Narayana, in the form of the sruti-texts, gives to man the knowledge of the self.

Stanza 101

anaadirbhoorbhuvo lakahmeeh suveero ruchiraangadah
Janano janajanmaadir bheemo bheemaparaakramah.

941. Anaadih –“One who is the first cause” –and who is himself the uncaused. The eternal, the Beginingless is Sree Narayana.

942. Bhoorbhuvah –“the very substratum or support for the earth.” Since the earth revolves in the space in which the universe exists and revolves is the supreme, Narayana.

943. Lakshmeeh –“One who is wealthy, the richness or glory of the universe.” If self were not, then all would have been inert, unborn, deed. As the one life every-where, as pure existence, all the glories of this dynamic Universe are in him and from him alone.

There is a reading wherein the terms 942 and 943 are coupled, in which case their combined meaning would be: “One who is the glory in the universe and in the interspace everywhere.”

944. Suveerah –“One who moves through various ways which are all divinely glorious.”  Or, One who exhibits in all his Incarnations the inimitable splendour of valour in his actions and achievements.

945. Ruchiraangadah –“One who wears resplendent shoulder-caps” –a kind of ornament used by ancient Indian kings to protect their upper arms and shoulders from their enemies slashing swords.

946. Jananah –“He who delivers all living creatures.” Lord Sree Narayana is the great Father of all living beings as all the universe comes from him alone. He alone was before all creation; from him alone everything has risen; in him everything exists, is nurtured and nourished by his Glory. Thus, as the very progenitor of the universe, Sree Narayana, the Self, is the only jagat-Eesvara (Lord of the universe).

947. Janajanmaadih –“One who is the sole Cause of birth for all living creatures in the universe.” The immediate cause is, of course, the vaasanaas of each being, but the real and ultimate cause in the self, Sree Narayana.

948. Bheemah –“One whose form is terrible and frightening to the sinners.” “Oh, Glorious Sir, seeing yours wonderful but awesome from, the whole world is shuddering with fear,” cried Arjuna upon beholding the cosmic Form of the lord. He adds: “Having seen Thy Immeasurable Form … the worlds are terrified and so am I.” Again, “On seeing thee touching the sky…my heart is stricken with dread and I find no courage nor peace, O Vishnu.”

949. Bheemaparaakramah –“One whose prowess is irresistible and fearful to his enemies.”

Stanza 102

aadhaaranilayo-adhaata pushpahaasah prajaagarah
oordhvagah satpathaachaarah praanadah prranavah panah.

950. Aadhaaranilayah –“One who is the fundamental sustainer” –the support for all that exists. All things and all beings are supported by the earth which itself rests upon the lord, the self, that each mind projects the entire world of names and forms.

951. Adhaataa –“Above whom there is no other to control or to command” –One who is the supreme controller of all. He is the Law; the eternal truth is that the Law and the Law-Giver are one and the same.

952. Pushpahaasah –“He who shines like an opening flower.” The bud opens and manifests into the lord at the time of deluge existed as the total Unmanifest, and there after, at the maturity of the vaasanaas, opens up as the manifest world of things and beings, He came to be indicated by this term.

953. Prajaagarah –“Ever-Awaked” –He who knows no sleep. Sleep means ‘non-apprehension.’ This ‘non-apprehension’ of reality is called ‘Avidyaa’ (nescience) which produces our ‘mis-apprehension’ of I and mine, and the world of pains and shocks. Since Narayana is the self, He is ‘Ever-available” and is never asleep to his Eternal-Divine-Nature.

954. Oordhvagah –“One who walks the path of truth” –a path which other implicitly follow to reach the Truth Inifinite. “Whatever an adored one does, other people will implicitly follow,” warns Krishna in Bhagava Geeta. Lord is the standard of perfection” and all devotees place him as the ideal –trying to imitate, in their own lives, His Absolute Goodness, Absolute Love and Absolute Peace.

956. Praanadah –“One who gives ‘Praana’ to all.” The term ‘Praana’ in our Sastras means the physiological functions, the manifestations of life in man. Therefore, Narayana, the self, is the Vital Source from which all sense organs, mind and intellect barrow their power of perception, capacities of feeling and their faculties of thinking and understanding.

957. Pranavah –“Om-kaara is Pranava.” The Infinite reality is indicated by ‘OM’ in the Vedas. ‘OM’ is the manifesting sound of the supreme self. Therefore, Sree Narayana is called ‘Pranavah’: meaning he is of the ‘nature of Omkaara.”

958. Panah –“The supreme Manager of the universe.” The root ‘Pana’ means “to transact.” By giving the exact rewards for all actions, Lord both orders and justly manages all activities of each individuals and things constituting this scientifically precise universe.

Stanza 103

pramaanam prananilayah praanabhrit praanajeevanah
tattvam tattvavidekaatmaa janmamrityujaraatigah.

959. Pramaanam –“He whose very form is the Vedas” –which are the only ‘proof’ for the Eternal Reality. Or, we may read it: He who is pure Infinite Consciousness (Prajnaanam) as we have it in the great Commandment, “Consciousness is the Infinite Reality.”

960. Praananilayah –“He in whom all ‘praanas’ stand established.” He who is very substratum –vital foundation –for all ‘activities’ manifested in a living organism.

961. Praana-brit –“He who rules over all ‘Praanas’ –Sree Hari is the one who causes everyone to eat, digest, feel energized, act, achieve the fruits thereof, grow old and die. In all ‘activities,’ the great One-commanding, Factor-Divine, Sree Narayana, the self, presides in silent detachment, and by His Presence He initiates and maintains all these activities in all living creatures upon the earth’s surface.

962. Praana-jeevanah –“He who maintains the life-birth in all living creatures.” This interpretation is not a happy one as this meaning has just come in the preceding, endearing term. In love, of course, there is no rule that the lover should not repeat the same loving words to address his beloved. But, we can find yet a new depth of suggestion if we understand this term to mean “One who is the very life-giving divine-touch in every breath.”

963. Tattvam–“the Reality” –that which is eternal, the essence. “That which one gains in subjective realization is the self,” Sree Narayana.

964. Tattvavit –“One who has realized fully the reality” –meaning the original essential nature of the self. On realizing the self, the individual become the self  and, therefore, Sree Narayana, that very self, is One who has realized fully the Reality which is His Own Nature Divine.

965. Ekaatmaa –“The Advaita Reality” –Narayana is the One self, the Oversoul, Who expresses himself as the individualities of the infinite entities in the universe.

966. Janma-mrityu-jaraa-atigah –“One who knows no change or modifications in Himself.” Ever finite object in the world undergoes constant ‘change’ and each of them is extremely painful. They are birth, growth, decay, and the Eternal, the changeless Self, Sree Narayana, Ever- the-same Supreme. Geeta thunders the nature of the self to be “ever-birthless and never dying,” and once It has existed, Self never becomes non-existent.

Stanza 104

bhoorbhuvah svastarustaarah savitaaa prapitaamahah
yajno yajnapatiryajvaa yajnaango yajnavaahmah.

967. Bhoor-bhuvas-svas-taruh –“One who is snap in the tree-of-life existing in all the universe of the higher world, our-world and the lower world.” The famous Vedic terms bhooh Bhuvah and Svah connote the three worlds (lokas). The world ‘Loka’ in Sanskrit means “a field of experience.” Therefore, in fact, these three terms, called Vyaahritees, subjectively represents all our experiences in the walking, dream and deep-sleep states of consciousness. His constant Yajna to nurture and nourish the Universe. So, this epithet has been given to Sree Narayana, the infinite Self, the glorious Essence (Sap) that pervades the entire Tree-of-Life-flowering out to even embrace all experiences in all planes of Consciousness. Everywhere, in the everything at all times.

968. Tarrah –“One who helps all to cross –over” –the Eternal Boat-man, to whom, if the devotees can surrender in unswerving faith and true devotion, he will surely row them across the “Ocean of samsara:” that one is Taarah. Through exclusive, devoted meditation, alert with understanding, the individuality in each of us wakes up to the higher plane – and there is Be-attitude to experience the Self, the eternal Brahman – Sree Hari.

969. Savitaa –“He who is the father of All” –Who is the eternal father of the entire Universe.

970. Pra-pitaamahah –“He who is the father of even the ‘Father of all Beings,’ the creator, Brahmaaji, of the trinity.” The creator Himself rose from the Absolute self. Creator is known in our scriptural language as Pitaamaha –the Father.

971. Yajnah –“One whose very nature is yajna.” The term yajna means “work undertaken with a pure spirit of total dedication in complete co-operative endeavor with total selflessness, there is Sree Narayana in action through His creatures.

972. Yajna-patih –“The lord of all yajnas.” I am the ‘Enjoyer’ in all self –dedicated, co-operative endeavors (Yajna). These are the joyous words of the lord who Himself declares; “The ‘Enjoyer’ and the ‘lord’ in all yajnas am I.”

973. Yajvaa –“The one who performs Yajna according to the strict prescriptions laid down in Vedas” –the one who maintains in ll his divine actions the true Yajna spirit.

974. Yajnaangah –“One whose limbs are the ‘things’ employed in Yajna.” In Harivamsa we told that ‘things’ are the very aspects of Lord Sree Narayana.

975. Yajna-vaahanah –“One who fulfils Yajnas in complete and exact accord with the Vedic instructions.”

Stanza 105

yajnabhridyajnakridyajnee yajnabhugyajnasaadhah
yajnaantakridyajnaguhyamannamannaada eva cha.

976. Yajna-bhrit –“the ruler of the Yajnas” –the One who helps us to conclude successfully all our ‘good, dedicated. Selfless acts of service to others’ –Yajnas.

977. Yajna-Krit –“One who performs Yajna.” The same term also mean One who destroys the yajnas. The term Yajna connotes all noble and divine actions of service and love undertaken in a pure sense of God dedication, selflessness and joy. Lord issued forth the creation as an act of yajna, and in the end He must also undertake the total dissolution of this very yajna. Sometimes this is interpreted as “One who ‘performs’ the yajnas of the good people and one who ‘destroys’ the Yajnas of the evil minded folk.”

978. Yajnee –“One who is constant ‘Enjoyer’ of the perpetual Yajnas.” In all Yajnas, because every act is Narayana –centered-god-dedicated-to him alone is the attribute of being the only single ‘Enjoyer.’

979. Yajnee –“All that is offered into the scared Fire during a Yajna, though with an invocation to any of the deities, in tender devotion and joy. Goes to Him alone, the “One receiver of all that is offered,” for all deities are but Narayana in different forms.

980. Yajna-saadhanah –“One who fulfills all Yajnas.” It is by his grace alone all noble endeavours, undertaken in an honest and true sincerity, gain spectacular success.

981. Yajnaantakrit –“One who performs the last, concluding act in all Yajnas.” The final item in a yajna is the “total –offerings” (Poorna-Aahuti) when Sree Narayana is reverently and earnestly invoked. Without this prayer-ritual. Yajna is never complete. Sree Hari, therefore, is of the form of Poorna-Aahuti -in the sense that when ‘total’ surrender of all vehicles and their actions is accomplished, the transcendental experience of the Self, Narayana alone, comes to manifest in all His divine Splendour.

Some commentators have, however, taken the meaning of the Yajna-anta-not as “the last item in yajna” but as ‘anta,’ the ‘fruit’ of the yajna by which they bestow the meaning that Narayana is the “One who gives away the ‘fruits’ for all Hari-dedicated, selfless acts of love and service.”

982. yagna-guhyam –“Sree Narayana is the most profound truth to be realised  in all yajnas.” The self is the most noble truth to be sought through ‘offerings’ all the ‘Dravya’ (objects) into the “consciousness” (Fire) in the “body” (kunda). This kind of subjective-Yajna is called in the Geeta as “Knowledge-Yajna.” This is also called in the Vedas as Brahma-Yajna. 

983. Annam –“One who has himself become the ‘food’ ” –sense –objects which are the ‘food’ consumed by the sense –organs. As a verb it can be used as One who “Eats” the whole universe at the time of the great dissolution. At that time, he is the one in whom the world remains absorbed in the pralaya, just as our individual world each day gets dissolved in our sleep. The one in whom alone the world of names and forms can remain in their ‘seed-form,’ is Sree Narayana, the self.

984. Annaadah –“One who eats the ‘food.’ ” not only the objective world is the projection on Narayana, but the subjective-enjoyer –the individuality, the ego, that experiences-is also Narayana. The self, functioning through the “equipment” is the jeevaatman, the individuality in each of us who “experiences.” Thus the self is the both ‘food’ (Annam) and ‘eater-of-food’ (Annaadah) just as our own waking-mind becomes the “experiencer” and the “experienced” in our dream-world.

Stanza 106

aatnayonih svayamjaato vaikhaanah saamagaayanah
devakeenandanah srashtaa kshiteesah paapanaasanah.

985. Aatma-yohin –“One who is himself the ‘material cause’ (Upaadaana Kaarana) for himself;” the self born, the uncaused cause.

986. Svayam-jaatah –“One who, as the lord of the universe, has no other ‘Instrumental cause’ (Nimitta-Kaarana) in projecting Himself.”

Three cause are necessary in all ‘creation’ in the pluralistic world: the Material cause’ (mud), the “Instrumental cause’ (wheel), and the ‘Efficient cause’ (the pot maker). In sree Narayana’s self-projection, as in the dream, that all these three causes are He, Himself, is shown in these term.

987. Vai-Khaanah –“The one who dug through the earth” –cutting through the denseness of the gross to reach, apprehend and kill the subtle Hirnyaksha, the terrible and the monstrous who had tried to destroy the spiritual values in the world. The self has to reach us to destroy the ego in us and give us the ‘liberation’ from our evil adherence to the body-mind-intellect.

988. saama-gaayanah –“One who signs the Saama-songs.”

989. Devakeenandhanah –“He who appeared as born to Devakee in his Incarnation as Krishna.” And since Devakee could only, from afar, see, watch and enjoy the pranks and play of her blessed child in Gokula, Krishna is called as the “Joy of Devakee” (Devakee-nandhana).

990. Srashtaa –“One who creates.” Even the Creator can perform his job only by drawing his abilities and capacities from the infinite self, Sree Narayana.

991. Kshiteesah –“One who is the lord of the earth.” Sree Narayana is the husband of mother Earth. He is her protector. Her nurtuer and nourisher. Her, earth may stand for all that is gross –the entire maayaa-and Narayana is the Lakshmee-Pati.

992. Paapa-naasanah –meditating upon whom, all vaasanaas (sins) are liquidated. When the individuals, surrendering in love to Him, acts and fulfils his duties, all his existing vaasanaas are destroyed and no new ones are created –this is the very root in the theory of karma Yoga in the Vedas. Through meditation upon the self, all sins are dissolved and totally removed.

Stanza 107

Samkhabhirnnandakee chakree saarngadhanvaa gadaadharah
Rathaangapaanirakshobhyah sarvapraharanaayudhah.

993. Samkha-bhrit –“One who has the divine conch named “Paanchajanya.” The word meaning is this term pancha-janya is “that which is born of the five” (sense organs), so it stands for the mind. Mind being the seat of ego, the sastras declare that the conch in the divine hand of Sree Narayana is the ego-factor (Ahamkaara-Tattva) in our personality.

994. Nandakee –The lord’s sword is called Nandaka. Therefore,this term indicates one who holds and wields the Nandaka sword. The word Nanda-kam mean “that which brings bliss.” The Sastras sing that the divine sword in the sacred hands of the lord hari represents the knowledge-Spiritual (Vidyaa-Tattva) with which the seeker can destroy all his “ignorance” of the self in him.

995. Chakree –“one who carries the discus called Sudarsana.” The term Su-Darsana means “that gives the auspicious vision.” The sastras attribute to this discus-Divine the representation of the human mind.

996. Saarnga-dhanvaa –“One who aims his unerring bow called Saarnga.” This bow of Narayana is glorified in our texts as representing the Ego, as the ‘apex’ of all the sense organs, Ahankaara-Tattva. In this concluding Stanza, the instruments of Blessing in sree Narayana’s hands are remembered with reverence and devotion.

997. Gadda-dharah –“One who holds his divine club (Mace) celebrated as Kaumodakee –which generates and spreads beauty and joy.” This Mace is described as representing the intellect in man (Buddhi-Tattva).

998. Rathanga-paanih –“The traditional meaning is, of course, “One who has the ‘wheel of the chariot’ as his weapon.” This means the discuss which already has been mentioned in this very Stanza as Chakree. But, there are others who would like to interpret this term in other ways. In a glorification-Hymn or devotional-Chant, repetition is no sin; in fact, it should be quite natural.

999. Akshobhyah –“One who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be.” One whose peace and calm cannot be stormed out by any happening in his outer world; Ever-peaceful. The term suggests Infinite patience, love and kindness towards man and his frailties.

1000. Sarva-praharanaayudhah –“He who has all implements for all kinds of assault and fight.” No enemy can surprise Him. The ‘conqueror of all.’ One who has weapons to meet any missile. However powerful.

Sree Sarva-praharanaayudhah Om Namah iti

Vanmalee gadee sharngi shankhee chakree cha nandakee |
Shree-maannaraayano vinshuh vaasu-devo dhira-kshatu

[The 1000 names end here...]

Concluding Verses: