सुप्रसादः प्रसन्नात्मा विश्वधृग्विश्वभुग्विभुः।
सतकर्ता सत्कृतः साधुर्जन्हुर्नारायणो नरः॥
സുപ്രസാദ പ്രസന്നാത്മാ വിശ്വധൃഗ്വിശ്വഭുഗ്വിഭുഃ
സത്കര്താ സത്കൃത സാധുര്ജന്ഹുര്നാരയാണോ നരഃ
ஸுப்ரஸாத பிரசன்னாத்மா விஸ்வத்ரிக்விஸ்வபுக்விபு
ஸத்கர்தா ஸத்கிரித சாதுர்ஜன்ஹுர்நாராயணோ நர
ಸುಪ್ರಸಾದಃ ಪ್ರಸನ್ನಾತ್ಮಾ ವಿಶ್ವಧೃಗ್ವಿಶ್ವಭುಗ್ವಿಭುಃ
ಸತ್ಕರ್ತಾ ಸತ್ಕೃತಃ ಸಾಧುರ್ಜನ್ಹುರ್ನಾರಾಯಣೋ ನರಃ
సుప్రసాదః ప్రసన్నాత్మా విశ్వదృగ్విశ్వభుగ్విభుః
సత్కర్తా సత్కృతః సాదుర్జన్హుర్నారాయణో నరః
suprasaadah prasannaatmaa visva-dhrik- visvablluk- vibhuh
satkartaa satkritah saadhur jahnur-naaraayano narah.
236. Suprasaadah - One who is full of the Supreme Grace and who, so little, so easily, becomes so entirely satisfied. Even to those who can remember Him, even if it be in a spirit of constant and faithful antagonism, His Grace is readily available. In Bhaagavata we read Pootanaa, who tried to poison Him, Kamsa, who planned to murder Him, or Sisupaala, who falsely accused Him-all of them were ultimately rewarded by the Lord. In the Geeta, He confesses, “with a little am I satisfied, if it is given with sincerity, and with faithful consistency”.
237. Prasannaatmaa - Ever-Pure and All- Blissful Self. The Supreme is ever-pure because, It is untouched by the sorrows lived by matter, when matter is ruled over by its gunas. In Geeta we read that the cause for all the sorrows of the individuality (Jeeva) is the attachment with matter and its various imperfect conditions (Gunas). Since He is untouched by them He is Ever-Pure; and since no identification of matter is in Him, He is all-Bliss.
238. Visvadhrik - As a Mighty Source of all existence in every thing and every being, He is the Supporter (Dhrik) of the total world of all perceptions, all emotions and all thoughts (Visva). Herein the Supporter and the supported being essentially one, no calamity comes to the Lord by the increase in population. Ocean, the supporter of the waves, can never feel bothered by the stormy surface and the consequent increase in the number of waves.
239. Visvabhuk - The One who enjoys or swallows (Bhuk) all experiences (Visva). The Supreme Consciousness apparently conditioned by the mind and intellect is the experiencer of the joys and sorrows.
The term also means, “the One who absorbs unto Himself all names and forms” at the time of the dissolution (Pralaya). In the plane of God-consciousness all other experiences, gathered in fields of waking, dream and deep- sleep, are transcended and, therefore, the State of Perfection can be figuratively indicated as “Visvabhuk” the One who swallows all other experiences of plurality”.
240. Vibhuh - One who manifests Himself in an endless variety of forms. Though essentially the Infinite is One, Non-Dual and All-Pervading, the Reality, when viewed through the equipments of mind-and-intellect (Maayaa) seems to have apparently become the pluralistic world. Mundakopanishad (1-6) says, “He is Eternal and Multiform.” Based upon this idea we have in the Puranas, the description of the Lord's incarnations and His play in the world of the many.
241. Satkartaa - One who revels and adores those who are good and wise. His palace is ever lit up with His hospitality and He Himself presides over the loving reception of the righteous.
242. Satkritah - One who is adored by all good people, not only is He adored and worshipped by great men of wisdom and devotion-as the Sanatkumaaras, Naarada and others-but He is invoked and worshipped consciously by all living creatures. The Upanishad describes every experience of all living creatures as a Yajna in which the stimuli received are the ‘Oblations’ poured at which the inner Consciousness flares up into brilliancy.
243. Saadhuh - One, who functions strictly according to the righteous code of living is a Saadhuh Atman, the Self, is the Mighty Presence, which apparently lends intelligence and capacity to inert matter. The Supreme Saadhu is Vishnu Himself.
244. Jahnuh - leader of men; the One who leads all creatures along the path of an inexorable law-the law of action and reaction, the rhythm of Karma. Irresistibly, the good is led, by his own subjective disharmony, dashes to reach a hell made by himself for himself.
245. Naaraayanah - This simple sacred word has an endless number of direct and indirect meanings, imports and suggestions, and Vyasa seems to have explored almost all its possibilities.
1. The Shelter (Ayanam) for man (Nara) is Naaraayana.
2. The term Nara implies the ego-centric individuality and a large collection of them is called Naara and the One who is the sole refuge for the entire living creatures is called Naaraayanah.
3. Nara also means Eesvara and the elements (Tattvas) born out of Him are called Naara; and One who is the controller, the regulator, the very source of all Existence. in these very Tattvas is called Naaraayanah.
4. Naaraah also mean “waters”. According to the picture painted in the Puranas of the Deluge, wherein the names, and forms devolve themselves into their elemental waters, the Lord is objectively described as lying alone upon the waters, the Eternal baby, floating upon a banyan leaf. “Holding in His Lotus-hand His own Lotus-feet, and sucking His own toe with His Lotus-lips, the Lotus child resting playfully upon a banyan leaf, floating up on the waters of the Deluge-I meditate.”
It is in this sense, we find Manu interpreting the word “Naaraayana”. In the great devotional classic, Bhaagavatam, we find very many suggestions digged out of this sacred name; such as the ‘Self of all bodies’, “the Dynamic Force behind matter”, “the Witness of all good and bad”. All these indicate that Sri Narayana is nothing other than the Glory (Ayanam) of the Self.
246. Narah - The Guide: One-who guides all creatures strictly according to their actions is none other than the Ancient (Sanaatana) Self.
