Vishnusahasranama

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consequent total liberation from all desires of the ego. (86) Saranam -The

Refuge for all who are suffering from the thraldom of imperfection in life.

According to the Sanskrit Lexicon (Amarakosa), the term Saranam means

‘Protector’ and also ‘home’. Since the Lord is the Ultimate Goal, Saranam, He

is also the “Destination”, the ‘Harbour’. The One Who realizes Him comes to

live in Him. He is the home to which the prodigal son (jeeva) ultimately

returns. Not only for the men of Realization is He the Home, but for all

creatures, movables and immovables, He is the Home, to which they all disappear

to rest and to revive during Pralaya (Sleep). (87) Sarma -One who is Himself

the Infinite Bliss. Transcending the mind lie the shores of Bliss, beyond the

waters of agitations. The Infinite is described in our Upanishads as the

“Sacchidaananda”, ever of the same

nature-“Saantam Sivam Sundaram”. (88) Visvaretaah -Retas means ‘seed’; the

term connotes that He is the seed from which the tree of life has sprung forth.

He who is the very cause for the entire play of experience in the world of

pluralistic objects (Sarva- Prapancha-Kaaranabhootah) is called Visvaretaah.

(89) Prajaabhavah -He from whom all living creatures (Prajaa) spring forth

(Bhava) is known as Prajaabhavah. (90) Ahah -Ahan has got two meanings: the

24-hour-day or the 12-hour day-time. He is of the nature of ‘day-time’ means

“He is the One, ever effulgent and bright”; as bright as the daylight that

illumines all objects around. In case we accept the other meaning, “the

24-hour-day”, then, a day being a unit of time, the term Ahan can also mean,

“One who is of the nature of Time itself”. Also He is one who does not

(a) ever destroy (han) the devotees who have surrendered themselves to Him.

(91) Samvatsarah -One who is of the nature of year-meaning One who is the Lord

of Time; He, from whom the very ‘concept of Time’ rises. (92) Vyaalah -One

who is unapproachable. Vyaala also means ‘Serpent’; to those who have no

devotion or understanding, God or Truth is as horrible and terrible as a

‘serpent’. Moreover, it is so difficult to grasp in our understanding that It

is like a serpent: ever eluding, always slippery. (93) Pratyayah -One whose

very nature is Knowledge. That the Supreme is Knowledge Absolute is very well

known. It is in the light of Consciousness that all ‘know- ledges’ are

possible. ‘Knowledge of a thing’ is the Awareness of its nature. Awareness is

Knowledge. Since the Supreme is the One Awareness everywhere, all

‘Knowledges’ spring from the Self. Hence, He is called “the Pure Knowledge”.

“Consciousness is Brahman” is one of the Mahaavaakyas. (94) Sarvadarsanah

-This term, “All-seeing” is very appropriate in as much as the Supreme

Consciousness has been defined and indicated in the Kenopanishad as, “That

which the eyes cannot see, but because of which the eyes see”. It is the Seer

in the eyes, the Hearer in the ears, the Speaker, the Feeler and the Thinker”.

And since this Principle of Consciousness is One everywhere, as expressed

through the equipments, It is indeed the One Seer in all ‘seeing’, by everyone,

everywhere. The Upanishad says: and the Geeta indicates Him as “One who has

eyes and heads everywhere”.http://groups.msn.com/

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