Vishnusahasranama

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Him. (47) Hrisheekesah –In the Puranic literature the meaning of the term is

‘close-cropped’ or ‘One who has coiled up his locks of hair’ (Hrissheeka+Eesa).

The term ‘Hrisheeka’ is an absolute one now, and it means the “sense organs”.

The Aatman, the self as Consciousness is the one who gives light to all sense

organs and, therefore, it is the lord of all sense organs. This lord is Vishnu.

The obsolete word Hrisheeka also means the ‘rays’ or that which gives the joy’.

Thus the term Hrisheekas can mean “the Lord of the rays”: the sun and moon.

This way interpreted, commentators point out that the term Hrisheekesah means

He who has Himself becomes the Sun and the Moon. In His manifestation as the

Sun and the Moon, the Lord Himself whips the world to wakeful activities and

sends the world to sleep and rest. Thus Hrisheekesa in its deeper significance,

is, to all contemplative hearts, the Lord, who becomes Himself

the world, exhausts Himself in His activities, and ultimately packs His toys and

goes to rest at the time of dissolution. (48) Padmanaabhah – One from whose

navel springs the Lotus, which is the seat of the four-faced Creator,

Brahmaaji. Lotus in Hinduism represents the set of either Truth or any of Its

manifested powers. The creative faculties in man flow from the navel area

(center), and manifests as the ‘four-faced’ inner equipment (Antahkarana)

constituted of the mind, intellect, Chit and ego. In the Yoga-sastras, we find

a lot of details regarding this concept. According to them every “idea” springs

from Him (Paraa), and then at the navel area, each of them comes to be

‘perceived’ (Pasyantee). Thereafter they play in the bosom as thoughts

(Madhayamaa), and at last they are expressed (Vaikharee) in the outer fields-of

–activity. In this discussion-upon the evolutionary stages through which every

“idea” becomes an

“action” – we gather a clearer insight into the meaning of the symbolism of “the

Creator seated on the lotus”, which springs forth from the navel of the Lord,

the Supreme Vishnu. (49) Amaraprabhuh -The Lord of the Immortals, the Devas.

The Denizens of the Heavens, including all the office bearers therein

(Dikpaalakas etc.) along with Indra, are called ‘Devas’, and they enjoy in

their heavenly state a relative immortality. They live and continue functioning

till the great dissolution-the Sleep of the Creator. Compared with the short

span of the existence of man on this globe, the aeons through which the Devas

live can be considered as end- less or immortal. One who serves them with His

might, giving protection and security to all creatures, is called, therefore,

Amaraprabhuh. (50) Visvakarmaa -The very creator-of the world-of-objects, of

all equipments-of-experiences, and of all

experiences in all bosom-is called the Visva-Karmaa. Herein the Infinite Lord is

but a Witness of all that is happening and though the experienced world is

sustained in Him, He is not involved in the imperfections or mortality, that

are happening all around at all times in the Visvam. “They are in Me, I am not

in them”-Geeta. (51) Manuh -The term means One who has the ability to reflect

upon the Higher (Mananaseelah Manuh). Manu also means mantra and so, as applied

to the Lord, it can mean as the One who has manifested Himself in the form of

the Vedic mantras. (52) Tvashtaa -One who makes gross things of huge

dimensions into minutest particles. At the time of the world’s dissolution, the

entire gross-world folds back into its subtler elements until at last pure

objectless space alone comes to remain. (53) Sthavishthah -lt is the

superlative degree of gross (sthoola) and thus ‘the Supremely gross’ is the

subtlest Reality. The contradiction that it contains is itself its vigour and

beauty. The Infinite as the subtlest is All-Pervading in Its own nature. It is

this Maha- Vishnu who has Himself become the entire universe of gross things

and beings. Just as all waves are the ocean, the total world of gross things is

itself the form of Vishnu. In His cosmic form, Narayana had manifested to

Arjuna in he Geeta. There the words of Arjuna’s chant will clearly bring home

to us that the entire gross world is ever His own Divine form. (54) Sthaviro

Dhruvah -The Ancient (Sthavirah) and the Motionless or firm (Dhruvah). He is

called the ‘Ancient’ because the very first ‘unit of time’ itself had risen

from Him. He was the progenitor of the very concept of Time in us. Therefore,

‘Time’ cannot condition Him. Thus He becomes the most Ancient. He is the ‘Firm

Truth’; nothing that happens in the phenomenal world can affect Him at any time.

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