Stanza::95::
Ananto huta-bhug bhokta sukhado naikajo-grajah
Anirvinnah sadamarshi lokadhishthana-madbhutah ..95

886. Ananto: One who is eternal, all-pervading and indeterminable by space and time.

“Endless.” One who is not conditioned by time and place is Self. In His All-pervading nature He is immortal, and thus Immutable.

887. Hutabhuk: One who consumes what is offered in firesacrifices.

“One who accepts the things devotedly poured as oblation into the sacred Fire.” These oblations which may be in the name or any devataa, are all received by Narayana in the form of that devataa because He is the One Infinite Self Who plays in and through all forms, worldly and heavenly.

888. Bhokta: One to whom the unconscious Prakruti is the object for enjoyment.

The One Who enjoys the world of objects-emotions-thoughts, through the equipments of body- mind-intellect is none other than the Self expressing through these ‘instruments-of-experiences’ as the individuality-constituted of the perceiver-feeler-thinker-ego.

The term Bhoktaa also means “One Who Protects” (the Universe)-as He is the very material Cause for the entire world of names and forms.

889. Sukhado: One who bestows liberation (Miksha) on devotees.

“One Who gives the experience of Eternal Bliss to the devotees at their final spiritual destination-Moksha. As the term stands in the verse, some would read it-’ A-sukha-da’ in which case the nominative would mean:

“One Who removes all the discomforts and pains of the devotees.”

890. Naikajo: One who takes on birth again and again for the preservation of Dharma.

Na-’not’; Eka-’once’; Ja ,-born.’ One who is born not only once, but many times, in many Forms, to serve the devotees in His different Incarnations. In fact, all births are all His manifestations alone as he is the Spark-of-Existence in the Universe of inert matter. Through all equipments He alone is the One Consciousness that dances Its Infinite Glories.

891. Agrajah: One who was born before everything else, that is, Hiranya-garbha.

“The One Who was First-Born.” Naturally, everything came from Him alone; this Primordial First Cause is the concept of God. That from which everything comes, in which everything exists and into which all things can again finally merge-’That’ is conceived as God.

892. Anirvinnah: One who is free from all sorrow, because he has secured all his desires and has no obstruction in the way of such achievement.

“One Who feels no disappointments”-Who has no chance to feel disappointment as He is ever the totally fulfilled. The agonising disgust with things that comes to a bosom when a burning desire is unfulfilled is called Nirveda. One who has no Nirveda is called Anirvinnah. He, being “Ever-full” and “Perfect,” has no desires yet unfulfilled or something yet to be fulfilled in the future. Bhagavan declares this in Gita: “There is neither anything that I have not gained nor anything I have yet to gain.”

893. Sadamarshi: One who is always patient towards good men.

“One who ever forgives the trespasses of all His devotees” -One who is infinitely merciful and kind.

894. Lokadhishthanam: Brahman who, though without any other support for Himself, supports all the three worlds.

The one sole substratum for the entire Universe of things and beings.”

895. Adbhutah: The wonderful being.

“Wonder is He.” The Gita roars of this ‘wonder,’ and the Upanishads assert that He and the teacher who teaches of Him, and even the student who grasps Him are all ‘wonders.’ “ Wonder” is an experience that comes to one whose mind and intellect are stunned by the overwhelming experience of any given moment. The experience has made the mind stagger, the intellect to halt-so that no feelings or thoughts emanate from them. That moment of realisation is a moment of total transcendence of the “inner- equipments,’ so this term “Wonder” is often used in our scriptures to point out the condition within at the time of our Experience Infinite.

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Stanza::94::
Vihayasagatir jyotih suruchir huta-bhug vibhuh
Ravir virochanah suryah savita ravilochanah ..94

876. Vihayasagatir: One who is the support of Vishupada.

The term Vihaayasa means pertaining to, depending on, the space-aerial. Gatih means one who moves. Therefore, in its totality, this name describes: “One who travels in space-having the nature of the Sun, Soorya-Narayana.”

877. Jyotih: One who is the light of self-luminous consciousness that reveals oneself as well as other things.

“Effulgent with His own inherent Light.” The Lord as Consciousness is the ‘Light of all lights.’ “By Its Light all are brilliant: by Its Light all are illumined.” Sree Narayana is the Self-effulgent Atman, the Self.

878. Suruchir: The Lord whose Ruchi i.e. brilliance or will, is of an attractive nature.

The suffix ‘Su’ indicates Auspiciousness (sobhana): the term ‘Ruchi’ is Glory or Desire. The Glory of Lord Narayana is this world: it is His ‘desire’ (sankalpa) that manifests as the universe.

The Supreme Brahman, the Infinite Reality, functioning through the ‘Total- Vaasanaas,’ meaning the ‘Total-Causal- Body’ (Maayaa), is Lord, the Eesvara. So we are given the irrefutable scientific truth in the Sruti-declaration that the universe is the ‘will’ or ‘desire’ of Lord Narayana.

879. Huta-bhug: One who eats, that is, receives, whatever is offered to whatever deities (Devas) in all sacrifices.

“One Who receives and enjoys all that is offered into the sacred fire during the Vedic Rituals- Yajnas and Yaagas.” The faithful may offer oblations invoking his own special Deity, but it is the One Lord, Narayana Who receives them all, manifesting as the particular Deity invoked.

880. Vibhuh: One who dwells everywhere. Or one who is the master of all the three worlds.

“All-pervading.” Lord Narayana, the Self, is unconditioned by time or space for He is the Eternal, the Omnipresent. In His Absolute Nature, He is All-pervading as He is unlimited by any conditionings.

881. Ravir: One who absorbs all Rasas (fluids) in the form of the Sun.

“One Who absorbs the vapour (Rasa) from everything.” As the Soorya-Narayana, Sree dries up everything in the universe.

882. Virochanah: One who shines in many ways.

“One Who shines in different forms.” Whatever form the devotee chooses for contemplation upon Him, the Lord manifests in that very Form for the sake and joy of the devotee. Additionally it may be interpreted as “One Who Himself manifests as the Sun and the Moon and all other resplendent spheres in the Consmos.”

883. Suryah: One who generates Shri or brilliance in Surya. Or Agni (Fire) is what is called Surya.

The term etymologically means the One Source from which all things have been born or out of which they have been delivered. The Lord as the First Cause is the Womb of the Universe. On the surface of the world it is the Sun that nurtures and nourishes all living creatures. It must be noted that many of the Lord’s names indicate or are associated with the sun –as he is like the sun in the solar System: the Centre around which the entire system revolves and by Whose benign rays, as the ‘Orb-of-all Energies’, He thrilling to life the infinitude of creatures.

884. Savita: One who brings forth (Prasava) all the worlds.

The one who brings forth, from Himself, the me Self functioning through the sun is called savitaa.

885. Ravi-lochanah: One having the sun as the eye.

“One Whose Eyes are the Sun.” In the Upanishad and the Geeta, the Viraat Form of the Lord (the Cosmic-Form) is described as having for His eyes the Sun and the Moon.

Visit www.Mandirs.com for more information on Hindu Deities, Festivals and Mandirs (Temples) of the world.

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