भ्राजिष्णुर्भोजनं भोक्ता सहिष्नुर्जगदादिजः ।
अनघो विजयो जेता विश्वयोनिः पुनर्वसुः ॥
ഭ്രാജിഷ്ണുര്ഭോജനം ഭോക്താ സഹിഷ്ണുര്ജഗദാദിജഃ
അനഘോ വിജയോ ജേതാ വിശ്വയോനിഃ പുനര്വസുഃ
ப்ராஜிச்ணுர்போஜனம் போக்தா ஸஹிச்ணுர்ஜகதாதிஜ
அனகோ விஜயோ ஜேதா விசுவயோனி புனர்வசு
ಭ್ರಾಜಿಷ್ಣುರ್ಭೊಜನಂ ಭೋಜನಂ ಭೋಕ್ತಾ ಸಹಿಷ್ಣುರ್ಜಗದಾದಿಜಃ
ಅನಘೋ ವಿಜಯೋ ಜೇತಾ ವಿಶ್ವಯೋನಿಃ ಪುನರ್ವಸುಃ
భ్రాజిష్ణుర్భోజనం భోక్తా సహిష్ణుర్జగదాదిజః
అనఘో విజయో జేతా విశ్వయోనిః పునర్వసుః
bhraajishnur-bhojanam bhoktaa sahishnur- jagadaadijah
anagho vijayo jetaa visvayonih punarvasuh.
141. Bhraajishnuh - Self-Effulgent Consciousness illumines everything; and it is not borrowing Its Light from any other source. “It is the Light of lights that illumines even darkness”-(Geeta Ch. 13, St.18). And the Upanishad is equally vehement and declares: “There the sun has no light nor the stars nor these lightnings; how little then can this fire! By its Light alone all these are illumined.
142. Bhojanam - The immediate meaning of the term is food, viz. eatables. In philosophy it has a wider implication and the term “food” cannotes the entire field-of-objects experienced or enjoyed by the sense-organs. The world-of-objects projected by the sense-organs, the inner psychological play and this world-of-matter constituting the field-of-plurality, all together is comprehended by the term Maayaa. Thus cathodox commentators reduce this term ‘Bhojanam’ to the contents and functions of Maayaa. Taittireeya Upanishad (2-7) says: “He is indeed the Essence (Rasa)”.
143. Bhoktaa - The “Experiencer”. Not only the world-of-objects is essentially nothing but the Spirit, Lord Vishnu, but even the very instruments-of -experiences and their ultimate joys and sorrows, are all illumined for us by the Lord- of-Lakshmi. The Pure Self, expressing through the gross, the subtle and the causal bodies, becomes the waker, dreamer and deep-sleeper, experiencing all happenings, good and bad, as the individuality in that living person. Consciousness, Purusha, identifying with and functioning through matter (Prakriti), comes to experience the endless modifications that are born out of Prakriti. The Self in Its Infinite nature is actionless and yet in Maayaa seems to function and becomes the Enjoyer or Sufferer of the actions of matter.
144. Sahishnuh - One who is capable of patiently suffering, in his perfect detachment, all that is happening around, is a sahishnuh. Whatever happens to the reflections of the Sun, the Sun in the cosmos is unaffected by them, and with reference to his reflections we can call him a Sahishnuh, the Sun is a mere “witness” of his own endless reflections. The term has also got two more meanings in Sanskrit as ‘Forgiver’ or ‘Conqueror’. Vishnu is one who forgives us readily all our trespasses, and conquers for us all the inimical forces in our inner personality.
145. Jagadaadijah - One who had born (Jah) in the very beginning (aadi) of the world (jagat) is called Jagadaadijah. At the time of dissolution (Pralaya) when the entire gross and subtle bodies go to lie absorbed in the Total Causal-body, the world, in Pralaya, lies merged in Eesvara. Before the gross world-of-plurality emerges out there should be a condition of subtle manifestation of it in the form of thoughts. Thoughts constitute the mind-intellect; when the Infinite functions through this Total Mind-intellect, It is called as Hiranyagarba the womb of all objects, it is from the Hiranyagarba-state, the manifestation of the gross world emerges out, when the Lord comes to play as a Virat Aatmaa. Maha Vishnu is the one who was born before the world of gross bodies, therefore it is indicated here that he is the “Womb-of all- objects” in the world, the Hiranyagarba-the very creator.
146. Anaghah - Agham means sin (Paapa), impurities (mala); and therefore, Anaghah means One who has no imperfections and who is not affected by the good and bad Vaasanaas left over in the personality as a result of the wilful actions. He is the Uncontaminated (Aliptah). The Light of Consciousness is the Illuminator of the mind, and so the peace of virtue or the agitations of the sin cannot affect the Illuminator -the Illuminator being always different from the illuminated. Chandogya Upanishad (8-1-5) says: “He is free from Sin”.
147. Vijayah – “The Victorious”. One who realizes the Self can thereafter stand apart from the thraldom of matter, Victorious over the tyrannies of the flesh, feelings or facts. Thus, the Seat of Self is the Seat of Victory over matter. The Peace and harmony of the Self can never be assailed by the noisy hordes of the world of plurality. Vijaya is the name also of Arjuna and the Lord Himself says, “Among the Pandavas, I am Arjuna” - Geeta Ch. 10, St. 37.
148. Jetaa – “Ever Successful”. In all undertakings He alone wins; One who never knows any defeat or failure. Upanishad says: “Truth alone wins, never falsehood”.
149. Visvayonih - It can be interpreted in two ways as (a) He who is the Cause of the universe or (b) He who has the world as His Cause. The former is clear to those who have so far followed the commentary, and to them the latter may be a very confusing statement. From the standpoint of the Puranas, it is logical. The Self has manifested as the various Incarnations from time to time because of the condition of the world, and therefore, Visvam is the cause for His manifestations.
150. Punarvasuh - One who comes to live again and again in various equipments of living organisms is Punarvasuh.
