Shree Vishwaaya namah
Each name in the Vishnu Sahasranama corresponds to one verse of the Brihati sahasra ( a part of Vedas) that has 36 aksharas(letters) approximately. Each akshara is again composed of a swara(eg: a,u) and a vyanjana(na,ma) and there a total of 1000 mantras so it adds up to 36000 swaras and 36000 vyanjanas which correspond to the 36000 days and 36000 nights of a complete human life span of 100 years. The human body is kept alive by a life-force which is pulsing through each and every cell and this is done through the 72000 nadis(energy lines) as per the ancients. There are 36000 nadis on the right and 36000 on the left side of the body. When we chant the VSN the nadis are energised and flow without blockage uplifting our mind and keeping our body healthy.
Let us look at meaning of Vishwa as decribed by Dasaru.
vara vAyuaMtaryAmi vishwa namO namO ninage
charAchara sarva oLahora vyApta nee sarvesha
prakriti niyAmaka jagatjanmAdigalakarta
garuDavAhana paramapUrNa swataMTra shreeshA
Vayu, the eminent one(vara-shreshta) is the life-force and his presence inside every person causes them to live , when he exits the body, Hari the antaryAmi also exits with him and then the once alive person is now just a dead body.
Mere air going inside the nose is not the cause for the presence of life but it is the life-force which is an intelligent knowing force -Vayu, who works through this breathing process giving us ability to live and experience.
Madhwa philosophy clearly shows that any intelligent activity can happen only if there is an intelligent force ,controlling and making it happen.
Just check out this link to see how many intricate decesions are taken and implemented effortlessly even when we are blissfully asleep.
parama mukyaprAna toredarAdehavanu aritu peNaneMdu pElvaru budajana…
The above is quote from Madhva nama a composition on the glory of Mukyapraana in this three avatars.
Vishati iti vishwa is one meaning of Vishwa-omnipresence. He resides inside Vayu and pervades , giving us existence and experience. This Vishwa is the roopa of the Lord which keeps us aware during waking state. I bow down to Vishwa again and again. The part of the verse discussed so far, is a commentary on the Brihati sahara’s verse which corresponds to Vishwa.
Whatever expereince I have is from interacting with the outside world!The outside world is the transformation of energy known as Prakruti which is of three aspects-satva, rajas and tamo.Prakruti-whose action is profoundly perfect. And if think that nature is Prakruti, it need necessarily have an all encompassing intelligent force underlying the various transformations of energy leading to the innumerable forms of life on earth. All the insentient things too have some force which makes them behave as they should,eg: if you throw a stone it falls to the ground soon, if you throw a feather it floats for while….. Madhwacharya has interpreted the Shrutis and Puranas and shown clear that these forces of varying powers are controlled by abhimani devathas, who are inturn controlled by Vayu and then Vayu by Lakshmi .
So we come to our verse again,Vishwa controls Prakruti- Lakshmi and she controls Prakruti-nature so that we obtain the expereince that we should. It appears as if Prakruti – Nature itself is powerful and can create. Here Dasaru says, It is made to create by this Prakruti niyamaka. He is the sole creator, sustainer and destroyer of the universe.( jagatjanamadikarta) The underlying infinite energy which is relentlessly flowing in all levels of our physical, mental and spiritual realms is that infinite power of God. How do we know him to be as such? This is a question which perplexes many on such a quest.
Mere logic is insufficient to prove anything. This is where the infinite knowledge known as the Vedas come into play. Vedas are eternal and those who sincerely seek following the path of the ancients , experience revelations from this eternal treasure of knowledge.
For that, Dasaru says,” garudavahana”. We need to look inside the infinite Veda which is unbound by time or space. He himself being inside Garuda carries himself and comes to us through the contemplation on this shabda. Once He comes we realise the full impact of unknowable completeness, His independence and His mastery over all types of wealth which appears to be controlled by different people at different levels. Dasaru calls him as Shreesha- the one who is the master of Shree-(It means who is immersed in bliss).
Whosoever surrenders control to Him, and becomes His instrument is sure to be immersed in bliss.