Vishnusahasranama

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born.” (96) Sarvesvarah -God of all gods or the Supreme Controller of all. In

a sense it means the Almighty, the All-powerful. “He is the Lord of all,” says

Brihad Upanishad (6-4-2). (97) Siddhah -One who has achieved all that has to

be achieved, as He Himself is the Final Goal for all. Or the term can also mean

“the most famous”. (98) Siddhih -He who is available for recognition (Siddha)

everywhere at all points in His nature as Pure Consciousness. Again, Siddhi also

means the ‘fruit of action’, and in the context here this would-mean, “He who

gives the Infinite fruit of Kaivalya, Moksha.” All other karmas can acquire for

us only relative joys of the heavens, but in realizing the Self the seeker gains

an ‘Infinite State from which

there is no return’, so describes Geeta. (99) Sarvaadih -One who is the very

beginning (Aadi) of all; one who was in existence earlier than everything else.

Even before effects arise, the Cause. The Infinite which was before creation and

from which the created beings had emerged out, as an effect, is naturally the

Primary Cause (Moola-Kaarana). (100) Achyutah -Chyutah= Fallen; Achy utah:

One who has never fallen: the Ever-Pure Reality which is never fallen into the

misconceptions of Samsar: the Pure Knowledge in which ignorance has never come

to pollute Its purity. Lord Himself says in Bhagavata, “I have never ever

before fallen from my Real Nature; therefore, I am Achyutah”. (101)

Vrishaakapih -There is a lot of controversy among pundits upon the exact

meaning of this term. But all

controversies become meaningless when we read Bhagavan’s own words, “Since Kapi

has a meaning the ‘boar’, and since vrisha has the meaning of ‘Dharma’ the

great Kasyapa Prajapati says I am Vrishaakapih”. In Sanskrit the term Kapi

has a meaning: ‘that which saves one from drowning’. Lord in the form of the

Great Boar, (Varaaha) in that incarnation, had lifted the world from the waters

at the end of the deluge; the term vrisha means ‘Dharma’. One who thus lifts the

world drowned in Adharma to the sunny fields of Dharma is vrishaakapih (102)

Ameyaatmaa -One who has His manifestations (Aatmaa) in Infinite varieties,

almost unaccountable (Ameya), The Viraat Purusha of the Form of All-Lord of the

Cosmic Form is suggested here. As all forms have risen from Him, exist in Him,

and dissolve into Him alone, all forms are His own different forms.

bold;">(103) Sarva-yoga-vinissritah -Yoga is from Yuj ‘to join’; ‘to attach’,

One who is totally free (vinissritah) from all contacts or attachments.

Attachment to a thing is possible only when the object-of-attachment is other

than the subject, In the One Infinite Reality there cannot be any attachment

with anything, mainly because there is nothing here that is not the Infinite

Itself. The Infinite is a Mass of Love; there is no attachment in It; for,

attachment is Love with possessiveness and desire for gratification, “This

Purusha is, indeed, unattached”, roars Brihad Upanishad (6-3-15), Lastly, the

term, Sarva- Yoga- Vinissritah can also mean that He is beyond the reach of the

various systems of Yogas taught in the Sastras. These systems are to quieten the

mind, to end the misapprehensions-of- Truth, to annihilate the Maayaa, What is

there left over in the seeker’s bosom is the Self-the Great Vishnu,

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