Stanza-028

वृषाही वृषभो विष्णुर्वृषपर्वा वृषोदरः।
वर्धानो वर्धमानश्च विविक्तः श्रुतिसागरः॥

വൃഷാഹീ വൃഷഭോ വിഷ്ണുര്‍് വൃഷപര്വാ വൃഷോദരഃ
വര്ധനോ വര്ധമാനശ്ച വിവിക്തഃ ശ്രുതിസാഗരഃ

வ்ரிஷாஹீ வ்ரிஷபோ விஷ்ணுர் வ்ரிஷபர்வா வ்ரிஷோதர
வர்தனோ வர்தமானஸ்ச்ச விவிக்த ஸ்ருதிசாகர

ವೃಷಾಹೀ ವೃಷಭೋ ವಿಷ್ಣುರ್ವೃಷಪರ್ವಾ ವೃಷೋದರಃ
ವರ್ಧನೋ ವರ್ಧಮಾನಸ್ಚ ವಿವಿಕ್ತಃ ಶ್ರುತಿಸಾಗರಃ

వృషాహీ వృషభో విష్ణుర్వృషపర్వా వృషోదరః
వర్ధనో వర్ధమానశ్చ వివిక్తః శ్రుతిసాగరః

vrishaahee vrishabho vishnur-vrishaparvaa vrishodarah
vardhano vardhamaanascha viviktah sruti-saagarah.

256. Vrishaahee - The term Vrishah is very familiar with the ritualistic portion of the Vedas and it connotes objectively the sacred “Left over” after the Yajna functions. Subjectively, Vrisha means the residual ‘results’ gathered in the personality after each devoted and dedicated act of offering, during all Self-less services (Yajnas). Therefore, Vrishaahee means “One who is a controller of all actions and the dispenser of all results”, in all individual, conscious, intelligent creatures.
257. Vrishabhah - The term Vrisha though not very familiar now is used in the Vedic literature to indicate Dharma-“the essential nature of a thing without which the thing cannot remain as the thing” is its Dharma. One who showers all Dharmas is called Vrishabhah. In short, one who showers glowing health, burning devotion and thrilling silence on all sincere seekers and faithful devotees is Vrishabhah; and He is Sri Narayana.
258. Vishnuh - All-Pervading: Long-Strident. We had already explained this term earlier (2). In Mahabharata we also read the Lord Himself explaining to Arjuna, “Because I stand striding across the Universe (Kramanaat), O Partha, I am known as Vishnu.” -(Mahabharata 12-350-43). In the Upanishad also we read, “Vishnu has spread Himself and conquered all these three worlds.

259. Vrishaparvaa - We had already explained that Vrisha means Dharma. The term Parvam means “Ladder”, “a flight of steps” that takes us to the Higher floors (Hence Parvata means mountain). Thus, here, the term is explained as a flight of steps on the ladder of life to take one to the Ultimate Reality, the Eternal (Sanaatana) Dharma: “1 am the way”. Vishnu is the One to worship at whose altar will facilitate the devotee’s steady evolution towards the experience of the Higher consciousness.
260. Vrishodarah - Vrisha, that which rains; Udara = belly. The idea here is the seat of all-creative thinking is resting on a psychic, centre, roughly indicated by the navel, and hence we find the description that the total Creator of the universe is sustained and held aloft at the navel of Maha Vishnu. During Pralaya (sleep) the “creative power” merges back to its source, and thereafter, upon waking, the creation again starts; the creative power” manifests itself and continues its creative activities, from the same point of Its merger, (Udara). This culminating point of all creation, during the time of the dissolution-which is also the same from wherein, during creation, the manifestations of names and forms spring forth (shower down = Vrisha)- is Vishnu, the Supreme, and hence, He is called as Vrishodarah, “the Showering Belly.”
261. Vardhanah - One who is the nurturer and nourisher everywhere, at all levels of life, both material and spiritual. In short, from the standpoint of the student, who is studying with devotion these “Thousand names of the Lord”, the term indicates that Vishnu is the Mighty Power that supplies all spiritual growth, provides all well-being and ultimately blesses all His devotees with the final Realization.
262. Vardhamaanah - One who can grow Himself into any dimensions; ever-growing. Since the names and forms of the universe are ever dynamic and has the unseen movement of progressive evolution everywhere, the Lord is indicated here as this very “dimensional movement of progress” (Vardhana). (The Pauraanikas attribute that this name came to Him because He in His Vaamana incarnation grew Himself to measure under His three steps the whole universe.
263. Viviktah - Alone=solitary. Every standing apart from everything. With reference to the dream and the dreamer, the waker is, we knew, indeed, separate. Similarly the world of names and forms and its joys and sorrows, passions and lusts, smiles and tears, though they all play in the Self, the Supreme is not affected by them. The horrid “ghost” cannot affect the innocent “post”. One who thus remains alone and apart, in His Own Majesty and perfection, even when the world-of-Maayaa is heaving about is Viviktah. In the daily happenings of Samsar, in its births and deaths, He remains ever changeless and ever unaffected. This freedom is indicated in the Geeta and the Lord explains: “They are in me; I am not in them.
264. Srutisaagarah - The ocean for all the rivers of all scriptural thoughts. All scriptures, irrespective of the age, language, tradition and beliefs, ultimately indicate a Theme which is ever the same. All scriptures are rivulets of thoughts, flowing through different terrains of national character and historical climates, gushing to reach forward the ocean of Perfection, which lies beyond the dark sorrows of mortality. That which is the goal of all Scriptures is the Immortal Bliss of God-consciousness, the Maha Vishnu.