Vishnusaharanamam -255 to 262

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255. asankhyeyaH

Innumerable. Samkhyavishayam athikraanthaH, beyond count.The knowledge, forms, manifestations, joy, auspicious qualities , all are innumerable because He is dheSakaalavasthu aparicChedhyaH, not limited by space, time and entity. Nithyathvaath sarvagathathvaath. He is ever existing because He is unborn, ajaH, He is all pervading and hence not limited by time or space.

 

He is the self of all and hence not limited by entity. He is aprameya, not cognizable by any means of knowledge which means that His knowledge is beyond measure.His manifestations are innumerable as the Lord Himself says in the Gita naantho asthi mamadhivyaanaam vibhootheenaam ,' "there is no end for my manifestations." (BG.10.40)

 

Upanishad gives an evaluation of Bliss, aanandhamimaamsaa, as follows;

 

If one unit of human joy is measured as that of a young man, endoewed with health wealth, youth and other blessings of life, then, one unit of the joy of a gandharva is hundred times that of such a human.Hundred times hundred is the unit of joy for the pithrs and hundred times that is the unit of joy of devas. Hundred times hundred again multiplied by hundred is the unit of joy of Indra.Hundred times hundred of that is the joy of Brahma. The whole joy of Brahma is only a particle of the bliss of Brahman, synonymous with Narayana of visishatdvaita. Thus the joy of the Lord is beyond measure.

 

He is endowed with innumerable auspiciousqualities, anantha kalyanaguna visishta. So in all respecte the Lord is asankhya.

 

256. aprameyaathmaa

 

The Lord cannot be comprehended by any means of cognition. Anything that is cognized by valid means oc cognition is prameya, object of cognition. The Lord is aprameya, not an object of cognition as He could only be intuited and not cognized.

 

257.viSshtaH

 

He is supreme. The Lord says in Gita, ` matthah paratharm na anyath kichith asthi,'(BG.7-7), "there is nothing superior to Me."

 

258. Sishtakrth ,SuchiH

 

He who makes His devotees eminent and pure.Sishtam Saasanam karothi, one who makes His devotees follow His command and thus makes them pure. Being the inner self He makes His devotees engage their indriyas in the service of Him by which they become pure because when the indriyas are engaged in His service they are not drawn by the sense objects.

 

 

259. sidDhaaThaH

 

One who has everything. avaapthasamasthakaamaH. The Upanishad says that Brahman is sathyakaamaH sathyasankalpaH,(chand.Up.) of true desire and true will, which means that His desire and will are synonymous and true as declared in the same Upanishad , `thath aikshatha bahu syaam prajaayeya, it willed to become many,' meaning that the will of the Lord is fructified being true.

 

The wor also means that He is the goal of the eemancipated, sidDhaanaam arThaH, or He is both the goal and the means.

 

260. sidDhasankalpaH

 

sathyasankalpaH- One of infallible will. He makes also the will of His devotees to be so. This can be seen in Krishna wielding the chakra in the battle of Mahabharatha to make the will or promise of Bheeshma come true.

 

261. sidDhidhaH

 

He is the giver of all siddhis like aNima mahima etc.The devotees who surrender to Him achieve the siddhis. The siddhis are eight, namely, aNimaa, contracting oneself to the size of an atom, mahima, to become huge, laghima, to make oneself light, gharima, to make oneself heavy,praapthi, to attain a desired object, praakaamyam, power to attain any enjoyment desired, eeSithvam, mastery over others, vaSithvam, to bring anyone under control.

 

262. siddhisaaDhanaH

 

sarveshaam siddheenaam saaDhanaH. The Lord is the means of the goal to be achieved and also He makes the means as pleasant as the goal, which is to attain Him. His worship or service secures the attainment of His grace and the process itself is endearing to the devotee, as the Azvar said , `icchubvai thavira yaan pOy indiralokam aaLum acchuvai perineum vEndEn.' Also Hanuman is said to have chosen to remain on earth so that he could be hearing the Ramakatha and Ramanama.

 

 

 

 

 

 

 

 

 

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