Stanza::27::
Asankhyeyo prameyatma visistah shishtakruch chucih
Siddharthah siddha-sankalpah siddhidah siddhisadhanah ..27

(247) Asankhyeyo: One who has no Sankhya or differences of name and form.
Sankhyaa means number; Asankhya=numberless. Asankhyeyah is one who has numberless names and forms. The infinite variety of things and beings that constitute the manifested Universe are all His Own Form, and hence He is indeed numberless, whom He expresses Himself as the Universe. In the 11th Chapter of Geeta, we see through Arjuna’s eyes the Cosmic Form of the Lord. Of boundless forms on every side with numberless arms, stomachs, mouths and eyes-neither end nor middle, nor beginning do I see, O Lord of the Universe.

(248) Aprameyatma: One whose nature cannot be grasped by any of the means of knowledge.
Atmaa -Prameya=Pramaana Vishaya-anything that can be known through any of the “Sources-of-knowledge”-direct or indirect. Atman, the Self, cannot be apprehended by the intellect through any of the known “Sources-of-Knowledge” (Pramaana) and so He is called as Aprameya. One who has this nature is the Self, Aprameya-Atmaa, Sri Narayana.

(249) Visistah: One who excels everything.
The One who transcends every- thing, in His Glory is the Supreme (Visishtah). Something that is other than the three bodies, something other than the five kosas, something definitely different from the finite world of perishable things is the Infinite Self-which cannot be defined in terms of either the waking or the dream or the sleep conditions. The Self is something other than all these:

This Supreme-most Troth is Maha Vishnu.

(250) Shishtakrch: Shihstam means commandment. So, one who commands everything. Or one who protects shishtas or good men.
One who governs; One who is the Law Maker and the Law that governs the universe. The goal of His administration is the protection of the good (Sishtah). Maha Vishnu is the Governor of all, and the Protector of the good.

(251) Suchih (Chucih): One who is Pure.
The immaculate Reality which is never contaminated by the Maayaa and its by- products is Maha Vishnu. When dirt (Mala) exists upon anything, it becomes unclean. In the Absolute Oneness there can be nothing other than itself and therefore the Fourth-plane-of- Consciousness (Tureeyam) is indicated in our Scriptures as the Transcendental Ever-Pure Self, Sri Hari.

(252) Siddharthah: One whose object is always fulfilled.
One who has gained all that has to be gained and achieved all that has to be achieved. That which has to be achieved in life during an individual’s existence have all been classified under four heads and they are called as the four “aims of life” (Purushaartha). Theyare Righteousness in conduct, (Dharma), Wealth and Possession (Artha), desires and ambitions (Kaama), liberation from imperfections (Moksha). One who has gained all these “four” have nothing more to gain as there cannot be any sense of imperfection in Him. One who has gained (Siddhah) all that has to be gained (Arthah) is Siddhaartha, Lord Vishnu.

(253) Siddha-sankalpah: One whose resolutions are always fulfilled.
Sankalpa means “intellectual willing and wishing”. One who gains all that He wishes for, or One who immediately gains what He wills is called Siddha-sankalpah. Ordinarily we fail to gain what we demand because of the disintegration within ourselves. The Lord, the Perfect, is One who instantaneously gains all that He wishes; hence the Upanishads define Him as the Satya Sankalpavaan. This great Paramesvara of the Upanishads is the Maha Vishnu, the theme of the “Thousand Chants’ (Sahasranaama).

(254) Siddhidah: One who bestows Siddhi or fulfillment on all who practise disciplines, in accordance with their eligibility.
One who is the Giver of the appropriate reward for all actions, for those who are doing spiritual practices. Lord Narayana is the great Universal Power that brings about the reward for all actions.

(255) Siddhisadhanah: One who brings fulfillment to works that deserve the same.
One who is the very secret force which enables the seeker to diligently continue all efforts of his seeking. Siddhi ordinarily means “fulfilment”, here it means all efforts at a given fulfilment. It is also interpreted by some as the One Mighty Reality, to worship at whose altar is the very means (Saadhana) for all achievements (Siddhi), and this is Sri Narayana.

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Stanza::26::
Suprasadah prasannatma vishva-dhrug vishva-bhug vibhuh
Sat-karta sat-krutah sadhur jahnur narayano narah ..26

(236) Suprasadah: One whose Prasada or mercy is uniquely wonderful, because He gives salvation to Sisupala and others who try to harm Him.
One who is full of the Supreme Grace and who, so little, so easily, becomes so entirely satisfied. Even to those who can remember Him, even if it be in a spirit of constant and faithful antagonism, His Grace is readily available. In Bhagavata we read Pootanaa, who tried to poison Him, Kamsa, who planned to murder Him, or Shishupal, who falsely accused Him-all of them were ultimately rewarded by the Lord. In the Gita, He confesses, “with a little am I satisfied, if it is given with sincerity, and with faithful consistency”.

(237) Prasannatma: One whose mind is never contaminated by Rajas or Tamas.
Ever-Pure and All- Blissful Self. The Supreme is ever-pure because, It is untouched by the sorrows lived by matter, when matter is ruled over by its gunas. In Gita we read that the cause for all the sorrows of the individuality (Jeeva) is the attachment with matter and its various imperfect conditions (Gunas). Since He is untouched by them He is Ever-Pure; and since no identification of matter is in Him, He is all-Bliss.

(238) Vishva-dhrug: One who holds the universe by his power.
As a Mighty Source of all existence in everything and every being, He is the Supporter (Dhrik) of the total world of all perceptions, all emotions and all thoughts (Vishva).

Herein the Supporter and the supported being essentially one, no calamity comes to the Lord by the increase in population. Ocean, the supporter of the waves, can never feel bothered by the stormy surface and the consequent increase in the number of waves.

(239) Vishva-bhug: One who eats up or enjoys or protects the worlds.
The One who enjoys or swallows (Bhuk) all experiences (Vishva). The Supreme Consciousness apparently conditioned by the mind and intellect is the experiencer of the joys and sorrows.

The term also means, “the One who absorbs unto Himself all names and forms” at the time of the dissolution (Pralaya) .In the plane of God-consciousness all other experiences, gathered in fields of waking, dream and deep- sleep, are transcended and, therefore, the State of Perfection can be figuratively indicated as “Vishvabhuk” the One who swallows all other experiences of plurality”.

(240) Vibhuh: One who becomes many from Hiranyagarbha downwards.
One who manifests Himself in an endless variety of forms. Though essentially the Infinite is One, Non-Dual and All-Pervading, the Reality, when viewed through the equipments of mind-and-intellect (Maya) seems to have apparently become the pluralistic world. Mundakopanishad (1-6) says, “He is Eternal and Multiform.” Based upon this idea we have in the Puranas, the description of the Lord’s incarnations and His play in the world of the many.

(241) Satkarta: One who offers benefits.
One who revels and adores those who are good and wise. His palace is ever lit up with His hospitality and He Himself presides over the loving reception of the righteous.

(242) Sat-krutah: One who is adored even by those who deserve adoration.
One who is adored by all good people, not only is He adored and worshipped by great men of wisdom and devotion-as the Sanatkumaras, Narada and others-but He is invoked and worshipped consciously by all living creatures. The Upanishad describes every experience of all living creatures as a Yajna in which the stimuli received are the ‘Oblations’ poured at which the inner Consciousness flares up into brilliancy.

(243) Sadhur: One who acts according to justice.
One, who functions strictly according to the righteous code of living is a Sadhuh Atman, the Self, is the Mighty Presence, which apparently lends intelligence and capacity to inert matter. The Supreme Sadhu is Vishnu Himself.

(244) Jahnuh: One who dissolves all beings in oneself at the time of dissolution.
Leader of men; the One who leads all creatures along the path of an inexorable law-the law of action and reaction, the rhythm of Karma. Irresistibly, the good is led, by his own subjective disharmony, dashes to reach a hell made by himself for himself.

(245) Narayanah: Nara means Atman. Narayana, that is, one having His residence in all beings.
This simple sacred word has an endless number of direct and indirect meanings, imports and suggestions, and Vyasa seems to have explored almost all its possibilities.

1. The Shelter (Ayanam) for man (Nara) is Narayana.
2. The term Nara implies the ego-centric individuality and a large collection of them is called Nara and the One who is the sole refuge for the entire living creatures is called Narayana.
3. Nara also means Ishvara and the elements (Tattvas) born out of Him are called Nara; and One who is the controller, the regulator, the very source of all Existence. in these very Tattvas is called Narayana.
4. Narah also mean “waters”. According to the picture painted in the Puranas of the Deluge, wherein the names, and forms devolve themselves into their elemental waters, the Lord is objectively described as lying alone upon the waters, the Eternal baby, floating upon a banyan leaf. “Holding in His Lotus-hand His own Lotus-feet, and sucking His own toe with His Lotus-lips, the Lotus child resting playfully upon a banyan leaf, floating up on the waters of the Deluge-I meditate.”

It is in this sense, we find Manu interpreting the word “Narayana”. In the great devotional classic, Bhagavatam, we find very many suggestions digged out of this sacred name; such as the ‘Self of all bodies’, “the Dynamic Force behind matter”, “the Witness of all good and bad”. All these indicate that Sri Narayana is nothing other than the Glory (Ayanam) of the Self.

(246) Narah: He directs everything, the eternal Paramatma is called Nara.
The Guide: One-who guides all creatures strictly according to their actions is none other than the Ancient (Sanatana) Self.

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