Stanza::33::
Yugadikrud yugavarto naikamayo mahashanah
Adrushyo vyakta-rupascha sahasrajid anantajit ..33

(300) Yugadikrud: One who is the cause of periods of time like Yuga.
One who is the creator of the divisions of aeons, described in our Puranas, as Yugas. These Yugas are four in number. Kritam (Satya), Treta, Dwapara and Kali. In short, He is the Lord of Time. By the term Aadi, it must be understood to indicate all other divisions of Time as Centuries, Years, Months, Weeks, Days, Hours, Minutes and Seconds. He is not only the Lord of the Yugas, but He is the Light of Consciousness that illumines the duration of each experience and the very interval between every pair of subjective experiences.

(301) Yugavarto: One who as time causes the repetition of the four Yugas beginning with Satya Yuga.
In the previous term the Lord is indicated as the Creator of the Yugas, and here we are told that He is also the Power behind the wheel of time that goes on changing and repeating itself, i.e. not only He is the Lord of Time, but He is the Mighty Administrator of the performances of Time, the very Law behind the constant flow of the flood of time.

(302) Naikamayo: One who can assume numerous forms of Maya, not one only.
One whose delusory forms are endless and variegated. According to Puranas, for the sake of sustaining the world and maintaining its order and rhythm, the Lord had taken different forms, each of His manifestations well-suited for the times of His arrival. Thus, we have ten in- carnations. Also, in that mighty manifestations of the Lord, as Krishna and Raffia, we find descriptions of how one and the same entity generated different attitudes and emotions in different types of people. In short, one who has realised the Self, can thereafter freely play through all his existing Vaasanaas and none of them can ever entangle him, because he has grown to be the master of his own Vaasanaas. Maya, otherwise called as Avidyaa, is constituted of the Vaasanaas in us, forming our Causal Body. One who has transcended this is the One who has realised the Infinite. Lord is therefore, one who is without Maya in Him. An individual entity, like us, is one who is under the tyrannies of Maya. The Lord is one who can wield Maya for His purpose without Himself becoming involved in it.

(303) Mahashanah: One who consumes everything at the end of a Kalpa.
This word can be dissolved as He who eats up everything. One who swallows up all perceptions, emotions and thoughts, created by the Vaasanaas, at the various levels of personality, due to our own individual Vaasanaas. At the time of Samadhi when the limited ego is ended and the Supreme is experienced all the expressions of Vaasanaas are, as it were, swallowed by that Infinite Experience, and therefore, this Great Vishnu is called as the “Consumer of Everything.”

(304) Adrushyo (or Adrisyah): One who cannot be grasped by any of the five organs of knowledge.
Through the sense-organs, the mind and intellect at this moment, we are aware of the outer objects and our subjective emotions and thoughts. The ultimate Reality is neither the objects perceived by us, nor the instruments of our perception. He is the Subjective Core, the Eternal Essence, wherein, the perceived and the instruments of perceptions are all totally absent. This Subjective Reality must necessarily be, by Its very nature, not an object-of- perception, and hence, It is called as the Imperceptible meaning, He is the very Perceiver in all perceptions.

(305) Vyakta-rupascha: He is so called because His gross form as universe can be clearly perceived.
He who has a form- clearly perceptible to the meditator in his meditation. The contradiction is so smotheringly apparent because of the very placing of the term. It is only just-now, in the above term, that we are told that the Lord is imperceptible (Adrisyah) and the very following term declares that He is perceptible. Here it means that though He is not perceptible with the physical instruments of perceptions, yet on transcending the equipments, the Yogi intimately comes to experience the entire Divine Glory of the Self. Though, ordinarily it is not easy to see Him, in the devotee’s heart, the Lord comes to play vividly and drives the devotee mad in his ecstasy.

(306) Sahasrajid (or Sahasra-jit): One who is victorious over innumerable enemies of the Devas in battle.
One who vanquishes thou- sands. In all the Puranas everywhere, it is found that the Incarnations manifest to destroy the diabolically fallen (Raakshas) who approach the good in endless hoards to annihilate them. One who conquers over these diabolical forces is the Lord Vishnu.

Subjectively the hosts of passions and lusts, greed and jealousies which invade the inner bosom, and loot away the seeker’s tranquillity and peace, are all ultimately vanquished by this Higher Consciousness and therefore, the Self is indicated as the one who is ever victorious over all the hoards of our lower impulses.

(307) Ananta-jit: One who, being endowed with all powers, is victorious at all times over everything.
Ever-victorious. The victory of the Lord is endless; in every Incarnation, He alone wins in the end. The victory over negative forces becomes complete when once the Higher Consciousness is experienced, and hence, the Self is indicated here as Ananta-jit.

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Stanza::32::
Bhuta-bhavya-bhavan-nathah pavanah pavano analah
Kamaha kamakrut kantah kamah kamapradah prabhuh ..32

(290) Bhuta-bhavya-bhavan-nathah: One who is the master for all the beings of the past, future and present.
The Lord of the three periods of time: the past, the present and the future. Lord of Time is the One, in whose presence alone, time concept is possible. “Time” is the interval between “thoughts” and the Awareness that illumines the rise and fall of thoughts is the very Lord of Time. Objectively He is the Lord of all those, that exist in the three periods of time; or He to whom all creatures conditioned by time, pray for comforts, solace and protection.

(291) Pavanah: One who is the purifier.
One who purifies everything. Or One who manifests as the life-giving atmosphere around the world and sustains the existence everywhere.

(292) Pavanah or Pavano: One who causes movement.
In the earlier term “Pavanah” the Lord is indicated as the One who has, in the form of the atmospheric air, filled the universe. He is the One who sustains life in all living creatures as the life-giving atmospheric air. Here, the present term “Paavanah” means the One who gives this life-sustaining power to the atmospheric air. It is very well-known that the moving air (Breeze) purifies more than any other known thing in the world. This purifying power is acquired by the atmosphere by His Grace. In short, He is the secret glory that lends the atmosphere, the very life-sustaining property for the air, and He is the dynamism that moves the air.

(293) Analah: The Jivatma is called Anala because it recognizes Ana or Prana as Himself.
The term itself means Fire. So He who is in the form of fire, and sustains life. A certain amount of minimum thermal heat is necessary for life to continue, be it in the human body or be it in the Earth itself. This warmth of life in the world around and in the organism itself, without which life cannot continue. that mighty warmth of life is none other than the Lord, and hence, He is called Analah. Also the term ‘Ana’ has the meaning of Prana, and ‘La’ means to receive. Therefore, the term can also imply “One who is the very Self, the very Vital Factor, in the Prana”.

(294) Kamaha: One who destroys the desire-nature in seekers after liberation.
One who destroys all desires. Desires spring forth from the Vaasanaas. We can experience the Self only on transcending the vaasanaas. Just as the sun is the destroyer of night, similarly, the Pure consciousness, the Atman and the Vaasanaas cannot remain at the one and the same time. The Vaasanaas end when the Atman is experienced. From the devotees’ stand-point, He is the One who fulfils all his desires. Or He who is the father of Kama, Pradyumna, which again is one of the names of Vishnu.

Desire is the source from which endless series of other sources of sorrows flow into the human life. When a desire arises in the mind, only two things are possible. Either we fulfil the desire or we do not. In case we get our desires fulfilled, it is natural for the human mind to crave for more and thus he becomes restless due to greed. If, on the other hand, the desire is not fulfilled, anger rises and when anger increases, it brings about delusion of the mind and makes the victim see things in others, in himself and the situation he is in, which are not in fact there around him. In such a deluded one, Wisdom slips away and, naturally, therefore, his discriminative power cannot function, since he cannot judge the present situation with reference to any standard ideal that he had in the past. When the rational discriminative power fades away that man falls completely off the dignity of mall and becomes worse than a brute. Gita charters thus, a steady psychological fall in a spiritual being, and this entire chain of self-destruction springs forth from desire. A devotee, or a meditator, when he approaches this Great Reality, existing in the subjective Core of his own personality, he transcends all the realms of his desires and passions and, therefore, this Great Inner Self is indicated here as the “Destroyer of all Desires”. He is the One who fulfils all desires in His devotees, and thus bring about a calm fullness of joy within.

(295) Kamakrut: One who fulfils the wants of pure minded devotees.
One who fulfils all desires. The implications have been indicated in the analysis of the previous term. It can also mean as the Very Creator of the Lord of Love-Kama Deva. Even though desires spring forth from the realm of the Causal Body, constituted of the Vaasanaas without the thrilling touch of the Self, even Vaasanaas cannot express all by themselves. In that sense of the term, the very agitations of desire, erupt from His Grace. Hence, He is called the Kama-krit.

(296) Kantah: One who is extremely beautiful.
One who is of enchanting form. Infinite Beauty is the very nature of the Self, and the Upanishads define the Self as Saantam-Sivam-Sundaram.

The aestheticism in man craves for harmony and where we experience the greatest of harmony, there we detect the presence of beauty. In front of beauty, the entire personality of an intelligent man becomes calm and peaceful, hushed in silence, transported to ecstasy. These are moments when the meditator has transcended his Sheaths and is in union with the Pure Self. Naturally therefore, the Pure personality of an intelligent man becomes calm and peaceful. Self is indicated here as Kaantah-Divine Auspicious form of Absolute Beauty.

(297) Kamah: One who is sought after by those who desire to attain the four supreme values of life.
One who is the beloved. Not only He is the beloved of the devotees, but every activity of all living creatures is an attempt at courting and winning bliss and happiness. The Blissful Self is the goal of all creatures in life. Even insignifical1t unicellular organisms revolt against pain, and they too seek happiness. Man is no exception. The Infinite Bliss which is experienced only on transcending the body, mind and intellect, is that which is constantly demanded by every organism that breathes in this universe. In the ignorance of this All Satisfying Goal, the world suffers. That Lord is the beloved of all devotees, and in fact, He is also the beloved of even those who deny Him and run after the sense- objects. The theist seeks Him through devotion or meditation. The atheist too seeks Him only in and through all his diligent pursuits of the sense-stimuli.

(298) Kamapradah: One who liberally fulfils the desires of devotees.
One who supplies the desired objects; One who fulfils all desires To the devotee, the Lord, is the giver of all desired objects, and to a man of meditation, the Lord is that state-of-mind where all desires are fulfilled- in the sense that no more can any desire linger in his heart after the Experience-Divine.

(299) Prabhuh: One who surpasses all.
He is the Lord, the Master, the Owner, the proprietor. One who has all powers to do, not to do and to do otherwise is called the Great Lord.

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Stanza::31::
Amrtamshu dbhavo bhanuh shashabinduh sureshvarah
Aushadham jagatah setuh satya-dharma-prarakramah ..31

(283) Amrtamshu dbhavo: The Paramatman from whom Amrutamshu or the Moon originated at the time of the churning of the Milk-ocean.
The moon who has consoling rays that gives the essential food value (Rasa) to the plants and fruits is called in Sanskrit as Amritaamsuh. In the Puranas it is described that the moon was first born from the milky-ocean during its churning. Since Vishnu is described as ever reposing upon His Ananta-bed in Ksheerasaagara, the Lord is Himself termed here as the Begetter of the Moon. Subjectively Moon (Mati) is the Presiding Deity of the intellect, and the discriminating intellect itself arose when our bosom started churning the heart by the two forces, the positive -the good (Deva) -and the negative -Vicious (Asuras). If the Sun is the Presiding Deity of energy, moon represents the world of matter, and the very source from which the world-of-matter, Kshetra, has risen is Amritaam- soodbhavah.

(284) Bhanuh: One who shines.
Self-Effulgent; One who expresses Himself for the blessing of the world in the form of the Sun and presides over the entire solar system.

(285) Shashabinduh: The word means one who has the mark of the hare, that is the Moon.
The patch in the moon looks like the silhouette of a rabbit for the naked eye; that which has a “beauty-spot” (Bindu) in the shape of a rabbit (Sasa) is called Sasabindu -the moon. Since the Lord is the Nourisher of all and He is Himself the entire world of matter, He Himself is the Moon “that nourishes with essence all plant kingdom”.

(286) Sureshvarah: One who is the Lord of all Devas and those who do good.
Sura means Deva and so the term indicates “the God of all gods”. The word Sura also can be dissolved to mean Giver (Ra) of Plenty (Su); Sura therefore stands for a person of extreme charity .The Lord, Ishvara, who prompts and fulfils the loving kindness of all charitable men is Suresvarah, Lord Vishnu.

(287) Aushadham: One who is the Aushadha or medicine for the great disease of Samsara.
Medicine. Narayana is the Divine Medicine for the immediate cure for all the burning sorrows of Samsara. Even to consider it more directly as the specific cure for all bodily ailments is not necessarily wrong, for ailments of the body are caused by mental disintegration, and when the inner man has surrendered in devotion to Him, Lord Narayana indeed becomes a specific cure for even all the physical diseases of His devotees.

(288) Jagatah setuh: One who is the aid to go across the ocean of Samsara.
A reclamation bund thrown across waters connecting distant islands to the main land is called Setu. Sri Ramachandraji built one and reached Lanka. The term Jagatassetuh, therefore, implies that the Lord is Himself the Bridge over which one can safely cross over the realm of egocentric imperfections and reach the joyous realms of the Infinite Perfection.

(289) Satya-dharma-parakramah: One whose excellences like righteousness, omniscience, puissance, etc. are all true.
One who champions heroically for Truth (Satya) and Righteousness (Dharma). It can also imply as One who has Truthfulness (Sat yam), Righteousness (Dharma) and Heroism (Parakramah) .In short, Lord is One, who fights constantly against the false and the unrighteous to establish Truth and Purity.

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Stanza::30::
Ojas tejo dyuti-dharah prakashatma pratapanah
Vruddhah spahstaksharo mantras chandramshur bhaskaradyutih ..30

(275) Ojas tejo duti-dharah: Ojas means inherent vitality. Tejas means puissance and such qualities. Dyuti means radiance. So the word means one who possesses all these qualities.
One who is the possessor (Dharah) of Perfect physical virility (Ojas), all brilliancy (Tejas) and every beauty (dyuti). These three terms indicate perfection at three different levels of personality known to us at present. Ojas is glowing health (physical) due to perfect balance in the constituents (Tattvas) of the healthy body. This virility in us when conserved, disciplined and trained can, through meditation, be converted into intellectual “brilliancy” and perfect personality “integration”.

The shine of an individual, who has thus sublimated Ojas, is termed in our Shashtras as Tejas. A Yogi, through intelligent living and through a devoted life of continued meditation, has thus gathered to himself Ojas and Tejas sufficiently, he, in time, grows to become an experienced Saint of Divine Realization, a Buddha. The enchanting atmosphere of irresistible peace and compassion, love and perfection, knowledge and strength, such a man throws around him, is called the aura of Divinity (Dyuti). In the lOth Chapter of the Gita, the Gitacharya autobiographically confesses, “I am the Might in all strength; I am the Brilliancy in all that is brilliant.”

Some commentators are found to take these three terms as separate names of the Lord. However, Shankara interprets it as one single term.

(276) Prakashatma: One whose form is radiant.
The Effulgent Self. The One who is the Self in all hearts, who can be experienced as the Consciousness, which is the source of all illumination to shine upon all experiences in the three planes-of-consciousness, in all living creatures, at all times. This Universal and Absolute Self is Maha Vishnu.

(277) Pratapanah: One who warms the world through the power manifestations like the Sun.
The One who manifests Himself as the Essential Thermal Energy, that lends Life Potential to the very atmosphere around each living creature. In the words of the Gitacharya, we find a confirmation to thus declaration when the Lord declares to Arjuna that He Himself is the Reality that manifests as the heat and light in the Sun and the Moon, and it is He again who warms up the crust of the earth and impregnates it with its fertility. (Gita XV-12 & 13).

( 278) Vruddhah: One who is rich in excellences like Dharma, Gyana (knowledge), Vairagya (renunciation) etc.
One who is ever full of all prosperity. As the very Lord of Lakshmi, Vishnu should be one who has all glories (Aishwarya). When the entire universe of wealth, strength and beauty is itself a manifestation from Him, He Himself must be the Absolute Glory.

(279) Spashstaksharo: He is so called because Omkara, the manifesting sound of the Lord, is Spashta or high pitched.
Spashtam=clear. One who is clearly indicated by the Supreme Sound (Akshara), the famous Sound-Symbol of the Eternal Lord Om. In Gita we read: “One who chants my name Om and leaves his body at the time of death thus remembering Me, he shall go to the Supreme State” In Sanskrit, Kshara means the “Perishable” and Akshara means the “imperishable.” The world of plurality, the “perishable” is no doubt nothing other than the All-Perfect, the Immutable Truth, but due to the imperfections of the instruments-of-perception-body, mind and intellect-the perceiving ego can experience only this world constituted of a plurality-sense objects, emotions and thoughts- The ego peeping through the vehicles can never experience the One co-ordinating Reality, the Divine. When the mind is hushed and the ego thus sublimated, the Immutable Akshara-factor is experienced, wherein we gain the clearest (Spashta) understanding of the Absolute. Since it is thus clear (Spashta) only in Its Immutable nature (Akshara=Kootastha), Vishnu, the Supreme Self, is indicated here as Spashtaaksharah).

(280) Mantras: One who manifests as the Mantras of the Rk, Sama, Yajus etc., or one who is known through Mantras.
One who is of the nature of the Mantras of the Vedas. The declarations of the Vedas the mantras are the vehicles that will take us straight into an experience of the Transcendental. The vehicles are often called by the nan1e of their destination. Mantra means that which can save us on being properly meditated upon. Only through the mantras of the Upanishads we ever come to experience the Supreme Nature of the Lord, and so He is named as Mantrah.

(281) Chandramshur: He is called `Chandramshu’ or moonlight because just as the moon-light gives relief to men burnt in the heat of the sun, He gives relief and shelter to those who are subjected to the heat of Samsara.
Rays of the moon. That the moonlight has got an effect upon the herbs was known to India in the Vedic period. “As the rays of the moon (Soma) I fill the vegetable kingdom with nutrition”, confesses Bhagavan Vasudeva. Thus the Lord is One who nurtures and nourishes all living creatures instilling into each its particular vitality. Though this is the deep philosophical significance, superficially the beauty, calm and peace that the moon suggests to our mind is but a reflection of the Infinite Peace of Vishnu.

(282) Bhaaskaradyutih: The Effulgence of the Sun.
Sun is the centre of the solar system, an eternal exchequer of energy, ever distributing Life and Strength to all living upon the earth; life would have been impossible but for the Sun. At the same time, the Sun stays where he is and he never interferes with life; from afar he blesses life. The Lord who thus from afar blesses by His mere presence is the true Sun of Life, the Atman, the Self- Sree Maha Vishnu.

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Stanza::29::
Subhujo durdharo vagmi mahendro vasodo vasuh
Naikarupo bruhad-rupah shipivishtah prakashana ..29

(265) Subhujo: One possessing excellent arms that protect the worlds.
He who has graceful arms. This need not be taken as a description of the physical beauty of the anatomical structure of the arms but since those arms are ever working in the service of His devotees on sheltering them (Abhaya) and in blessing them (Varada) they are full of grace and hence graceful.

(266) Durdharo: One who holds up the universe – a work which none else can do.
One who cannot be comprehended even by Great Yogis, who spend long periods of time in meditation. Transcending the mind and intellect is the “experience” of the Supreme and, therefore, the mind and intellect can never comprehend It.

(267) Vagmi: One from whom the words constituting the Veda come out.
One who is eloquent of His Glory. The full sense or the term should embrace not only the eloquence in speech, but all physical capabilities in the world, all the Glories or the cosmos, all the beauties or the heart, the total might of the intellect-all are eloquent of His Glory. Through the scriptures of the world, it is again He, who speaks to us of our ultimate Harbour beyond the stormy seas; of Malaya, in the simple words of brilliant suggestions declared by the Saints, Sages, Rishis, Prophets and other Divine Men.

(268) Mahendro: The great Lord, that is, the Supreme Being, who is the God of all gods.
One who is Lord of even Indra, the Lord or gods. In philosophy the “Mind” is called lndra (lndriyaanaam Raja) and One who is the Lord of even the “mind” is the Self.

(269) Vasudo: One who bestows riches.
Vasu means wealth and, therefore Vasudah means One who enriches all, both in their outer prosperity and in their inner well-being. Once surrendered unto Him man learns to live ever in dynamic success, with all the glories of the loving heart, self-controlled mind, and contemplative intellect.

(270) Vasuh: One who is himself theVasu.
The term Vasu has got three meanings: Wealth (Dhana), Veil (Aacchaadana) and Sun (Aaditya); thus He is the One who manifests Himself in the form of the external wealth, for He, as the very sun, nurtures and nourishes the world. He is the One, who veils Himself from the comprehension and understanding of the unprepared men of evil temperaments and who possess no true devotion.

The term Vasu also can mean “One who lives in” (Vasati iti) all things and beings of the universe; or it can also mean as “One who allows all things and beings to exist in Himself” (Vaasayati iti). In Gita and in the Upanishads we find the Infinite described as the very In dweller everywhere in His Ishvara status, and as the very substratum for the universe in the Pure Transcendental nature.

(271) Naikarupo: One who is without an exclusive form.
One who is of Infinite forms in his manifestations; the single waker’s mind becomes itself variegated to serve as the endless items of the dream-world. The One Supreme “Cause” of the whole Universe is Vishnu; and all “effects” are but different expressions of their “cause”. In a very familiar chant, traditionally repeated by all devotees, this Idea has been brought out beautifully.

Looking at Him through our distorting instruments of body-mind-intellect, we see the plurality, and only on transcending this equipment can we “experience” the Oneness of the Absolute Reality.

(272) Bruhad-rupah: One who has adopted mysterious forms like that of a Boar.
Vast of Infinite dimensions; pervading all. One whose very form (roopa) is the totality of the universe and therefore as vast as the universe, nay, in the description of the Supreme Person in the Rig Veda (Purusha- sookta) we read the Rishis declaring that Vishnu is not only of the total size and dimension of the Universe but He stands beyond it all by ten digits. – “Atyatishthat Dasaangulam”.

(273) Shipivishtah: Shipi means cow. One who resides in cows as Yagya.
Sipi is the name given to the “Sacrificial cow”. The term denotes the One who sanctified all dedicated offerings poured into all fields of selfless sacrifices (Yajna). The root Si has also the meaning of waters; Sipi-‘that which drinks water’ –“The rays of the Sun”. Thus Sipivishtah would indicate the Supreme, who is the Presiding deity in the Sun, giving it both its energy of heat and light. In Geeta, the Lord confesses: “Understand that the light and energy that expresses themselves through the sun and moon is the Light and Glory essentially belonging to Me”.

(274) Prakashana: One who illumines everything.
The One who illuminates; expressing Itself as the All-pervading Consciousness in every equipment. He is the knower, knowing everything in each bosom (Sarvavit) and knowing all things that are happening in the universe at one and the same time in His omnisciency (Sarvajnah). He is the Illuminator of all experiences. Just as the One sun illumines everything in the world the Reality illumines both the fields of experiences and the knower-of- the-field.

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Stanza::28::
Vrushahi vrushabho vishnur vrushaparva vrushodarah
Vardhano vardhamanascha viviktah shruti-sagarah ..28

(256) Vrushahi: Vrusha means dharma or merit.
The term Vrishah is very familiar with the ritualistic portion of the Vedas and it connotes objectively the sacred “Left over” after the Yajna functions. Subjectively, Vrisha means the residual ‘results’ gathered in the personality after each devoted and dedicated act of offering, during all Self-less services (Yajnas). Therefore, Vrishaahee means “One who is a controller of all actions and the dispenser of all results”, in all individual, conscious, intelligent creatures.

(257) Vrushabho: One who showers on the devotees all that they pray for.
The term Vrisha though not very familiar now is used in the Vedic literature to indicate Dharma-“the essential nature of a thing without which the thing cannot remain as the thing” is its Dharma. One who showers all Dharmas is called Vrishabhah. In short, one who showers glowing health, burning devotion and thrilling silence on all sincere seekers and faithful devotees is Vrishabhah; and He is Sri Narayana.

(258) Vishnur: One who pervades everything.
All-Pervading: Long-Strident. We had already explained this term earlier (2). In Mahabharata we also read the Lord Himself explaining to Arjuna, “Because I stand striding across the Universe (Kramanaat), O Partha, I am known as Vishnu.” -(Mahabharata 12-350-43).

In the Upanishad also we read, “Vishnu has spread Himself and conquered all these three worlds.

(259) Vrushaparva: One who has given as steps (Parvas), observances of the nature of Dharma, to those who want to attain the supreme state.
We had already explained that Vrisha means Dharma. The term Parvam means “Ladder”, “a flight of steps” that takes us to the Higher floors (Hence Parvata means mountain). Thus, here, the term is explained as a flight of steps on the ladder of life to take one to the Ultimate Reality, the Eternal (Sanatana) Dharma: “1 am the way”. Vishnu is the One to worship at whose altar will facilitate the devotee’s steady evolution towards the experience of the Higher consciousness.

(260) Vrushodarah: One whose abdomen showers offspring.
Vrisha, that which rains; Udara = belly. The idea here is the seat of all-creative thinking is resting on a psychic, centre, roughly indicated by the navel, and hence we find the description that the total Creator of the universe is sustained and held aloft at the navel of Maha Vishnu. During Pralaya (sleep) the “creative power” merges back to its source, and thereafter, upon waking, the creation again starts; the creative power” manifests itself and continues its creative activities, from the same point of Its merger, (Udara). This culminating point of all creation, during the time of the dissolution-which is also the same from wherein, during creation, the manifestations of names and forms spring forth (shower down = Vrisha)- is Vishnu, the Supreme, and hence, He is called as Vrishodarah, “the Showering Belly.”

(261) Vardhanah: One who is the nurturer and nourisher everywhere, at all levels of life, both material and spiritual.
In short, from the standpoint of the student, who is studying with devotion these “Thousand names of the Lord”, the term indicates that Vishnu is the Mighty Power that supplies all spiritual growth, provides all well-being and ultimately blesses all His devotees with the final Realization.

(262) Vardhamanascha: One who multiplies in the form of the universe.
One who can grow Himself into any dimensions; ever-growing. Since the names and forms of the universe are ever dynamic and has the unseen movement of progressive evolution everywhere, the Lord is indicated here as this very “dimensional movement of progress” (Vardhana). (The Pauraanikas attribute that this name came to Him because He in His Vamana incarnation grew.

Himself to measure under His three steps the whole universe.

(263) Viviktah: One who is untouched and unaffected.
Alone=solitary. Every standing apart from everything. With reference to the dream and the dreamer, the waker is, we knew, indeed, separate. Similarly the world of names and forms and its joys and sorrows, passions and lusts, smiles and tears, though they all play in the Self, the Supreme is not affected by them.

The horrid “ghost” cannot affect the innocent “post”. One who thus remains alone and apart, in His Own Majesty and perfection, even when the world-of-Maya is heaving about is Viviktah. In the daily happenings of Samsara, in its births and deaths, He remains ever changeless and ever unaffected. This freedom is indicated in the Gita and the Lord explains: “They are in me; I am not in them.

(264) Shruti-sagarah: One to whom all the shruti or Vedic words and sentences flow.
The ocean for all the rivers of all scriptural thoughts. All scriptures, irrespective of the age, language, tradition and beliefs, ultimately indicate a Theme which is ever the same. All scriptures are rivulets of thoughts, flowing through different terrains of national character and historical climates, gushing to reach forward the ocean of Perfection, which lies beyond the dark sorrows of mortality. That which is the goal of all Scriptures is the Immortal Bliss of God-consciousness, the Maha Vishnu.

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