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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