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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Stanza::25::
Avrtano nivrutatma samvrutah sampramardanah
Ahah samvartako vahnir anilo dharani-dharah ..25

(227) Sahasrapat: One with a thousand, i.e. innumerable legs.
In the Purushasookta of the Rig-Veda, the same terms are used in describing the Infinite Form of the Mighty Truth: (“The Purusha is thousand-headed, thousand-eyed, and

(228) Avartano: One who whirls round and round the Samsara-chakra, the wheel of Samsara or worldy existence.
One who is the Unseen Dynamism behind the ever-whirling wheel-of time upon which play the endless drama of birth and death. The repetition (Aavartanam) of these changes is the experience of Samsaar, and the One mighty Lord, in whose presence alone the factors of matter start their thrilled dance of decay, is indicated here (Aavartanah) as “the Great Power behind the continuity of change in the world of phenomena”. In the Geeta, Bhagavan says, “O Arjuna, the Lord dwells in the heart of all, and spins, through His Maayaa, all layers of personal ties as though the universe is a complicated machinery.”

(229) Nivrutatma: One whose being is free or untouched by the bondage of Samsara.
The pure Self, which has retreated totally (Nivrutta) from all Its identifications with matter. In short, Maha Vishnu is the Pure Self, ever Immaculate and totally Free from all the sorrows of the constant modifications taking place apparently in the Prakriti.

(230) Samvrutah: One who is covered by all-covering Avidya or ignorance.
One who is completely veiled from the recognition of the “Perceiving-feeling-thinking entity”, the ego (Jeeva) .The Self is veiled away from direct experience of all Jeevas. This intellectual state of non-apprehension (Aavarana) creates the agitation (Vikshepa) which is the cause for the misapprehensions of Truth as the sad and sorrowful world of imperfections. Thus veiled, lies the Truth today to the seeker, and that Glorious spiritual Centre is Vishnu.

(231) Sampramardanah: One who delivers destructive blows on all beings through His Vibhutis (power manifestation like Rudra, Yama etc.).
One who persecutes relentlessly men, who are sensuous, evil-minded, and so, fully extrovert in their personality (Raakshasas). In the form of disease, decay, disaster or death That which manifests to annihilate the pride, vanity and conceits of all “animal-men”, as they live drowned in their flesh cravings, low emotions and materialistic values, is the Ultimate Reality-the Supreme Lord Vishnu.

(232) Ahah samvartako: The Lord who, as the sun, regulates the succession of day and night.
One who thrills the day (Ahas) and makes it function vigorously (pravartakah). The one who dynamises the day and lends the enchantment of joy to all living creatures is the Sun. The Mighty Truth, who, in the form of the Sun, gives life to all and lends this energy to them to act, is Vishnu. In the Geeta, Lord Krishna says, “Please understand that I am the Light of the Sun that illumines all earth; and the light and heat in the moon and fire are all mine only.”

(233) Vahnir: One who as fire carries the offerings made to the Devas in sacrifices.
Fire. One, who is worshipped at the altar as the God of gods, was Fire in the Vedic period. Invoking the various deities, oblations were poured into the Fire in Vedic ritualism and Lord Fire is entrusted with the duty of conveying the oblations to the appropriate deities Invoked by the devotee.
In short, Vishnu is the Omniscient Lord, who conveys appropriate Karma-phala to the Kartaa (doer) and thus fulfils all actions of everybody, at all times.

(234) Anilo: One who has no fixed residence.
This term has four distinct meanings. All of them are appropriate here.
(a) Air (Vaayu); living creatures;
(b) “Beginning-less” (Aadi-rahitah); that Truth, from which the concept of time itself has born, must have been there even before time, manifested, and therefore, in terms of our intellectual concept of time, we can only say that He is “Beginningless”;
(c) ‘Eater’ of food (Attaa); all experiences that satisfy the inner man is called the “food”, and since all experiences are lived only when illumined by the consciousness, the Supreme, in terms of our experience is called the “Eater” and
(d) “The Homeless” since He is All-pervading He is the shelter of all and He is not sheltered by anything.

(235) Dhanani dharah: One who supports the worlds, Adisesha, elephants of the quarters etc.
One who supports (Dharah) the earth (Dharanee). The field of our experiences is the earth, and for all our earthly experiences, Consciousness is at once the very substratum and the very Illuminator. In the Light of Consciousness alone, the web of happenings around is held together to provide us with our experiences.

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Stanza::24::
Agranir gramanih shriman nyayo neta samiranah
Sahsra-murdha vishvatma sahasraksha sahasrapat ..24

(217) Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.
Udaradhih -Vachaspati is a term given to One who is eloquent in cham” pioning the Supreme law of life; and Dhih means the power of intelligence; and Udaradhih one who

(218) Agranir: One who leads all liberation-seekers to the highest status.
One who guides us to the end -the peak. Also the One, who leads (Agra) the entire pilgrim- age-the Guide. He moves ahead and following His footsteps, keeping Him in our gaze, faithfully following Him, we shall reach the Goal and thus He is called as the leader, Vishnu.

(219) Gramanih: One who has the command over Bhutagrama or the collectivity of all beings.
One who controls, guides and leads the “Collection”, the “flock” (Grama). In Sanskrit Grama means “a collection of many number of things”.

(220) Shriman: One more resplendent than everything.
Sree means Light, Effulgence or glory. Consciousness has all these three, and therefore, Sreemaan means the Self, the Lord.

(221) Nyayo: The consistency which runs through all ways of knowing and which leads one to the truth of Non-duality.
The word in its direct meaning is “Justice”. In the spiritual world, it connotes logical arguments (Tarka) and lines of contemplation (Yukti), which help us in arriving at the absolute experience indicated in the Shruti, are together called Nyaya.

(222) Neta: One who moves this world of becoming.
The leader-one who protects, nurtures, nourishes and guides all living creatures in the world. One who is being the Superintendent of the machinery of life -(“Jagat-Yantra Nirvaahakah”)-Shankara.

(223) Samiranah: One who in the form of breath keeps all living beings functioning.
One who efficiently administers all movements of all living creatures. In the physical body, all physiological activities are controlled by the five ‘Pranas’ and thus in the form of ‘Pranas’ He who governs all movements of all living creatures in the universe is Maha Vishnu.

(224) Sahasramurdha: One with a thousand, i.e. innumerable, heads.
One who has endless number of heads. All living creatures are His manifestations and He Himself is the One who has become the many. Therefore all heads are His, just as in a factory the proprietor considers all the employees as his own ‘hands’. Here the term Sahasra means innumerable.

(225) Vishvatma: The soul of the universe.
The very Soul of the universe; the very inner Essence in all living creatures.

(226) Sahasraksha: One with a thousand or innumerable eyes.
In describing the macro- cosmic form of the Lord we have an endorsement of this declaration in the Bhagvad Gita.

(227). Sahasrapat: One with a thousand, i.e. innumerable legs.
In the Purushasookta of the Rig-Veda, the same terms are used in describing the Infinite Form of the Mighty Truth: (“The Purusha is thousand-headed, thousand-eyed, and thousand-footed.”).
The “many heads” (224), “many eyes” (226), “many legs” (227),
together indicate that, through all these equipments of thinking (head), of action (leg) and of perception (eyes), the Thinker, the Doer and the Seer, the One Infinite Consciousness expresses everywhere, in all forms, at all times, and He is Lord Vishnu.

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Stanza::23::
Gurur gurutamo dhama satyah satya-parakramah
Nimisho animishah sragvi vachaspatir udaradhih ..23

(209) Gurur: One who is the teacher of all forms of knowledge.
The teacher, who initiates seekers into the secrets of the sacred scriptures is called the Guru. Since the Lord, the infinite alone, is the very author and knower of the Vedas, He is the Teacher in all spiritual study. Atman being the Light, that illumines the knowledge in the teacher, his very capacity to speak and the very ability in the student to hear, understand and apprehend this great Truth, He alone is the Teacher wherever there is any transference of knowledge.

(210) Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.
The Greatest Teacher; One who had inspired with knowledge and initiated the very Creator Brahmaaji into the knowledge of the four Vedas. The creative mind of the very first Spiritual Master must have received this experience of the Transcendental, initiated by none other than the Supreme Itself. Later on, the Man of Realization might come to help other seekers, and to that extent the following generations of disciples, can, no doubt, psychologically believe that the teacher guided them to Truth. But, in fact for all times to come, the final experience of the theme of the Vedas is arrived at only through the final revelation, which has nothing to do with the teacher or the text. Svetaasvatara Upanishad (6-18) says, “He who first Created the Creator (Brahma) and imparted him the Vedas.”

The Guru and the scripture, devotion to God, meditation, moral conduct and the religious discipline are all necessary, in as much as, they prepare the bosom of the seeker for the dawn of realization. But the final unveiling is done by the Infinite alone, and hence, Vishnu, the Self, is the best among the Gurus. Heaviness is called by the same term (Gurutvam), and in this sense the Lord is Indicated here as “that which is heavier than the heaviest.

(211) Dhama: It means brilliance.
The Goal; the Sacred destination of a pilgrimage. The Supreme is the Param-Dhama, the ‘Supreme Destination’, having reached which, there is nothing more to reach beyond. This Absolute State of Perfection is called the “Peak” (Dhama). The Sanskrit term Dhama also means “Effulgence” (Tejas); the Pure Consciousness as the illuminator of all experiences is considered and glorified as the Light of all Lights etc.

(212) Satyah: One who is embodied as virtue of truth specially.
One who is Himself the Truth. The difference from the general connotation, we have for the term “That which remains without a change in the past, present and future” is called Sat yam. “Truth, Knowledge, Infinite is Brahman”, thunder the scriptures. Brihad Upanishad (4-1-20) says, “The Pranas are the truth, and He is the Truth of them.”

(213) Satya-parakamah: One of unfailing valour.
Dynamic Truth. Passive truthfulness is the harbour of the fools, the dark den of the cowards; although it is any day better than suicidal un- truth and criminal dishonesty. The Lord, the Infinite is not only Himself the Truth but He is Dynamic in insisting that “Truth shall prevail, not untruth”. Not only gravity is a law of nature, itself ever truthful, but it insists that none shall escape its influence or disobey sway. So too, the Infinite Law of Harmony and Love is an Inevitable Truth persisting with insistence in life. The Lord is therefore indicated by the term “ Satyaparaakramah”.

(214) Nimisho or Nimishah: One whose eye-lids are closed in Yoga-nidra.
The condition of “the eyelids closed” is called Nimishah; the unwinking is called Animishah. When the eyes are open, the mind is extrovert; the condition of mental introvertedness is expressed in an unconscious closing of the eyes. When a man is deeply thinking, remembering, contemplating, we find him naturally closing his eyes.

In a state of intense contemplation, when the intellect is turned away from the objects-of-experiences, the bosom experiences the One Divine “Subject” both within and without. The Lord is described here as “with eyes closed”, only to indicate that He is ever rooted in Himself; from Him viewed, there exists nothing other than Himself to constitute the world- of-objects.

(215) Animishah: One who is ever awake.
One who remains unwinking. Whenever we wink both the eyelids close together and what we are seeing is at least technically veiled from the seer in the eye. The Supreme is indicated here by the term “unwinking”, in the sense that, the consciousness is Ever-Knowing. In Shankara’s words, in Chandogya Bhashya, “there is no cession of knowing in the knower”.

(216) Sragvi: One who has on Him the necklace called Vaijayanti, which is strung with the subtle aspects of the five elements.
A garland is called Srak and, therefore, the term means One who is constantly wearing a garland of undecaying flowers. The famous garland of Vishnu is called Vaijayantee.

(217) Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.
Udaaradheeh -Vaachaspati is a term given to One who is eloquent in cham” pioning the Supreme law of life; and Dheeh means the power of intelligence; and Udaaradheeh one who has a “Large- hearted intelligence”, One who is not puritanical in his view points. God is not only the Declarer of the Law but He has a large-hearted tolerance to appreciate the weakness of the devotee’s heart, suffering under the delusion of Maya, and hence, has a great sympathy for the weakness in us This is expressed in God’s Infinite kindness towards sinners in general.

The laws of spiritual living can be disobeyed for a long time without any tyrannical onslaught, unlike the law of physical nature, which is blind and uncompromising. Fire knows no mercy. But Narayana, the Great Vishnu, is kind and considerate the while He expresses the Truth of Life eloquently at all times around us. In His Large-heartedness, He has enough paternal kindness to overlook our trespasses.

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Stanza::22::
Amrutyuh sarva-druk simhah sandhata sandhiman sthirah
Ajo durmarshanah shasta vishrutatma surariha ..22

(198) Amrutyuh: One who is without death or its cause.
One who knows no decay Birth, growth, decay, disease and death, are the five great modifications through which every finite objects must necessarily pass. Everything born must perish. The one who has no birth has no death. The waves die but not the ocean. That which is Changeless in the changing whirls of matter is the Infinite Vishnu. In the Bhagvad Gita, the Lord is emphatic: “He who sees the Changeless amidst the changing names and forms, He alone sees the meaning and purpose of life.”

(199) Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.
The seer and knower of everything. The Consciousness that illumines all motives and intentions -and the manifested activities that spring from them -in each individual, at all times, is necessarily the Witness of all, the Seer of everything, Maha Vishnu.

(200) Simhah: One who does Himsa or destruction.
One who destroys. The Law be- hind all destruction and change in the Maya is the Mighty Lord. On transcending the Vehicles of the body, mind and intellect, at a time when all experiences of perceptions, emotions and thoughts are annihilated from us, the Experience left over is the Supreme. And in the Non-dual Supreme, there cannot be any object other than itself. Therefore, that “State” is called as the Total Destroyer. The State of Waking is the “destroyer” of the dream-world; the State of Sleep is the “destroyer” of the waking and the dream; the State of God Consciousness is the total “ Annihilator” of all the known three planes of Consciousness. He is Simhah -a word that has been formed by the mutual transposition of the letters in Himsaa.

Even taking its obvious superficial meaning Vishnu is a Lion in our bosom, in as much as, He is the king of the forest of Samsara: at the roar of Narayana all the animal-passions flee from the jungles of the mind. In the Gita while describing His own Glory, the Lord says, “Among the animals, I am the King of animals, Lion.” -Gita Ch. 10, St. 30.

(201) Sandhata: One who unites the Jivas with the fruits of their actions.
The Co-relator, the Regulator, the One who co-relates the actions and their fruits. In fact, the fruit of an action is nothing other than the action itself; the action itself presents as its fruit in a different period of time, maturing under its own Law. This Great Law is the Lord, whom the devotee accepts as “The Giver of all fruits of action”.

(202) Sandhiman: One who is Himself the enjoyer of the fruits of actions.
The structural engineering of individuality is the mightiest of phenomenon available in nature. The Supreme is the Law and the Law-giver; and the Light of Consciousness functioning in the mind and intellect Itself is the individuality (Jeeva), that comes to suffer the good and bad results of the actions. Thus not only that it is He, who is the Giver of the results but It is He, again, Who is the enjoyer or the sufferer of the results. Hence He is called as the One who is apparently conditioned by the actions that emanate from Him, Sandhimaan, enjoyer (conditioned). In fact, He is the One presiding over and illumining all actions; the very Law of reaction Itself; the ensuing experience in all actions of all people, at all times. From the standpoint of our existence, with reference to our individual existence, the Divinity in us, for all appearances, seems to be conditioned; this Sandhiman, the Jeeva in His own Pristine Purity is Maha Vishnu.

(203) Sthirah: One who is always of the same nature.
Firm, consistent. One who is ever consistent in His nature and One who remains changeless, at all times.

(204) Ajo or Ajah: The root `Aj’ has got as meanings both `go’ and `throw’. So the name means One who goes into the hearts of devotees or One who throws the evil Asuras to a distance, i.e. destroys them. Unborn.
Ajo is also a term denoting the Creator, Brahmaaji; He who, in the form of Hiranyagarba, apparently creates the delusory world of plurality is Vishnu.

(205) Durmarshanah: One whose might the Asuras cannot bear.
One who cannot be attacked and vanquished. In the long run, everyone in his own maturity will have to come and accept and walk the path of Vishnu -He is the final Goal. In the lesser levels of evolution, the animal-man may deny himself the peace and joy of living the spiritual values, and deluded by the senses and enchanted by the flesh, he may live a life of sense-joys and temporary fulfilments. But soon enough irresistibly he will be seeking the “feet” of Vishnu for real happiness and true achievement. His also is the final victory and one can stand apart from Him in a victory over him.

(206) Shasta: One who instructs and directs all through the scriptures.
One who rules over the universe, Not only that He is the Administrator of the laws of the Phenomenon but also He is the Saastaa. He is the One who, through Shashtra, with firm hand, instructs and guides us through the righteous path, drives us along steadily to progress in cultural beauty and finally reaches us at the Great Goal of all evolutions: the Seat of Vishnu.

(207) Vishrutatma: One who is specially known through signifying terms like Truth, Knowledge etc.
The famous term Atma, famous in all the Vedas, is Vishnu. This term clearly shows that all the thousand terms, used herein, though can be considered for the Saguna worship of Vishnu, represent nothing other than the Pure Self, which is the famous theme of the Hindu Scriptures. Through hundreds of suggestive definitions, this Great Self has been successfully pointed out through declarations of Its Transcendental Nature and through statements of negation indicating what He is not.

(208) Surariha: One who destroys the enemies of Suras or Devas. Sura=“God of the Heaven”, Ari=“enemies”, Ha=“destroyer”.
The Supreme is the Destroyer of the enemies of the gods. The sensuous claims of the flesh, the mild assertions of the ego, the nocturnal devils of i desires and passions, are the common enemies of the higher mind aspiring to evolve. When invoked with true devotion, He who drives away and destroys the inimical negative tendencies, and helps the devotee to master himself, is Surariha, Sri Narayana.

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