ಭ್ರಾಜಿಷ್ಣು ರ್ಭೋಜನಂ ಭೋಕ್ತಾ ಸಹಿಷ್ಣು ಜಗದಾದಿಜಃ|

ಅನಘಃ ವಿಜಯಃ ಜೇತಾ ವಿಶ್ವಯೋನಿಃ ಪುನರ್ವಸುಃ || ೧೬ ||

bhrājiṣṇu rbhojanaṃ bhoktā sahiṣṇu jagadādijaḥ|

anaghaḥ vijayaḥ jetā viśvayoniḥ punarvasuḥ || 16 ||

bhrājiṣṇu

Bhrajishnu" means one who shines as a bundle of light, i.e., an illuminating person. In the Bhagavad Gita, as Lord Krishna says:

"Aadityaanaamaham Vishnurjyotishaam raviranshumaan.

Marichirmarutaamasmi nakshatraanaamaham shashee" (Chapter 10, Verse 21)

ಆದಿತ್ಯಾನಾಮಹಂ ವಿಷ್ಣುರ್ಜ್ಯೋತಿಷಾಂ ರವಿರಂಶುಮಾನ್ ।

ಮರೀಚಿರ್ಮರುತಾಮಸ್ಮಿ ನಕ್ಷತ್ರಾಣಾಮಹಂ ಶಶೀ (ಅ-೧೦, ಶ್ಲೋ-೨೧)

It means, "Among the twelve sons of Aditi, I am Vishnu, and among the luminous objects, I am the sun. Among the Maruts, I am Marichi, and among the stars, I am the moon."

Furthermore, if we analyze the word "Bhrajishnu" by breaking it down, we have "Bhra + Vishnu." Here, "Bhra" means "to carry or support." Therefore, "Bhrajishnu" refers to one who carries or supports everything.

If we break down the word further, we have "Bha + Aji + Shnu." Here, "Aji" means "war," "Bha" means "to cause," and "Shnu" means "to inspire or motivate within everyone." Therefore, "Bhrajishnu" implies that he is the one who fights against our inner enemies like desire (kama), anger (krodha), pride (mada), envy (matsara), and others, and brings us victory. This is the teaching that Lord Vishnu imparts to us.

The deities put us through tests and provide us with teachings. In such tests, Lord Vishnu always supports us to help us emerge victorious. Hence, this is not punishment but education. This kind of Lord, who is Bhrajishnu, provides us with constant support and assistance.

bhojanaṃ bhoktā

"God is the food, and He is the one who consumes it too!

As stated in the Bhagavad Gita:

Brahmarpanam brahma havir, brahmagnau brahmana hutam

Brahmaiva tena gantavyam, brahma-karma samadhina (Chapter 4, Verse 24)

ಬ್ರಹ್ಮಾರ್ಪಣಂ ಬ್ರಹ್ಮಹವಿಃ, ಬ್ರಹ್ಮಾಗ್ನೌಬ್ರಹ್ಮಣಾ ಹುತಮ್

ಬ್ರಹ್ಮೈವತೇನ ಗಂತವ್ಯಂ, ಬ್ರಹ್ಮಕರ್ಮ ಸಮಾಧಿನಾ (ಅ-೪,ಶ್ಲೋ-೨೪)

It means that the offering is God, and the oblation being offered is also God. There is nothing without the presence of God. Food is God, and the one who eats is God. The ability to eat comes from God.

Note: Here, the term "anna" refers to any edible substance, not just rice. In Sanskrit, "anna" means eatables. (This should be remembered during Ekadashi fasting observance!!!)

Bhokta means the one who accepts food, the one who consumes the essence of everything in the world.

As mentioned in the Bhagavad Gita:

Aham hi sarva-yajnanam bhokta cha prabhureva cha (Chapter 9, Verse 24)

God is the enjoyer of all sacrifices, the master and the sole proprietor. He is the enjoyer of the offering made in sacrifice. Therefore, He is called Yajna, Yajna-purusha, Yajna-bhavana, and Yajna-bhokta. The food we offer as naivedya or havis is given to us by Him, and He is the one who accepts it.

In this way, He is the one who gives joy to everyone (Bhojyati), and He himself is the enjoyer of that joy. We worship Him with the names Bhojana and Bhojya, knowing that He gives pleasure to all.

sahiṣṇu

The word 'Saḥiṣṇu' means a person who possesses patience. It refers to someone who endures without complaining, forgives the mistakes of others, and possesses great qualities. Our actions are determined by the underlying emotions and the sins or merits associated with them. In accordance with our feelings after committing socially perceived wrongful acts, God forgives us, liberating us from the stain of sin. The story of Ajāmila is an excellent example illustrating the forgiving nature of God, who is known as 'sarva bhaktāparāda sahiṣṇu'.

Ajamila was a Brahmin. He was simple, fluent in multiple languages, virtuous, and knowledgeable. He served his teachers, guests, and elders. He loved his wife, whom he held dear. One day, while wandering in the forest, he saw a beautiful young woman in a distressed state, which attracted him. He forgot about his wife and parents, and he lost himself in the company of the girl he saw in the forest, completely oblivious to the world. He did everything to please her, engaging in drinking, theft, and gambling. A relationship developed with her in the forest, and they had children. Their youngest son was named 'Narayana.' One night, Ajamila was confronted by fierce Yama's messengers in front of his eyes. They held the noose of Yama in their hands! Ajamila was genuinely terrified. In fear, he called out for his son, 'Narayana'! At that moment, instead of his son, the divine messengers of Lord Vishnu appeared before him and, dispelling his fear, led him on the right path to salvation. In the subsequent days, he lived as a great soul.

In us, goodness and knowledge come as a result of many past lives. When, due to some bad cause, we deviate from the right path, the merciful Lord forgives us and grants us redemption instead of punishing us. That compassionate form of the Lord forgives even the gravest of mistakes. The suffering that the Lord gives us is like a mother correcting her child. His discipline is the protection of compassion. He doesn't hate anyone. The Lord is tolerant and forgives everyone's offenses.

jagadādijaḥ

agadadija means the first entity of creation and the first manifestation of the universe. Vasudeva, Sankarshana, Pradyumna, and Aniruddha are the four forms that Lord assumed before creating the universe. Creation here refers to the manifestation of what was already existing. The Lord first assumed the form of the Purusha-avatar and then created the cosmic manifestation. Afterwards, the creation of the principle of ego (ahankara) took place. From the principle of ego, the creation of the five elements (panchabhutas) occurred. From the elements, the creation of the universal form and the creation of the cosmic egg (brahmanda) took place. From the cosmic egg, the creation of the subtle and gross universes happened. The navel lotus of the Supreme Lord is the origin of the subtle creation. Expanding from the subtle cosmic manifestation, the Lord created the gross material universe. Being the master of the ego principle, Lord Shiva appeared. From Lord Shiva, the creation of the three modes of ego (sattvic, rajasic, tamasic) took place. These are: 1. Sattvic ego principle, 2. Rajasic ego principle, 3. Tamasic ego principle. From the sattvic and rajasic ego principles, the creation of the five knowledge senses, the five working senses, and the controlling deities of these senses occurred. From the tamasic ego principle, the creation of the five elements and the controlling deities of these elements took place. In this way, the visible universe that we perceive came into existence. The Supreme Lord, the father of all beings and the root cause of creation, sustenance, and dissolution, is known as Jagadadija.

anaghaḥ

The word "ಅಘ" (Agha) means sin, sorrow, distress, and so on. Here, "ವ್ಯಸನ" (Vyasan) refers to trouble or affliction. There is no trace of sin that can touch the Supreme Being. His act of destruction is driven by compassion and not by hatred. For example, when Lord Krishna tells Dronacharya in front of Dharmaraja that "Ashwatthama is dead," he does so to eliminate him. The underlying compassion behind this act is immeasurable. In order to protect the world from the wicked, the disruptor of society, the treacherous Duryodhana, who had vowed to kill ten thousand soldiers every day, Lord Krishna protects him by killing him, emerging from the ocean of sin. Here, the Lord is unaffected and unattached. It is not a source of distress or a stain of sorrow or sin for Him. Such is the immaculate nature of the Supreme Being.

vijayaḥ

Arjuna is called "ವಿಜಯ" (Vijaya), meaning victorious. This name is given to him because he excelled in numerous battles and accumulated black and white marks as trophies. However, if we observe closely, the immense wealth and unparalleled victory of the Pandavas are derived from Bhimasena's conquest of Jarasandha and his wrestling prowess. Nevertheless, it is customary to refer to Arjuna as "Vijaya" or "Dhananjaya." Due to the presence of the Lord Narayana within Arjuna, and the fact that Hanuman, the embodiment of Lord Hanuman, was present on the flag of his chariot, Arjuna became victorious. As mentioned in the Bhagavatam, sitting inside Arjuna and Bhima, the Lord established the establishment of righteousness as the true victory by serving as their charioteer. The Lord, who led the Pandavas step by step on the path of victory, is the true conqueror. In addition, in the incarnation of Lord Rama, He conquered Ravana and Kumbhakarna, in the form of Lord Narasimha, He defeated Hiranyakashipu, and in the form of Lord Varaha, He vanquished Hiranyaksha. In this way, the Lord achieved victory over many demons in distinctive forms.

jetā

The term "ಜೇತೃ" (Jētra) means a conqueror, someone who has won everything. As seen in the name "ವಿಜಯ" (Vijaya), the Lord is the conqueror of all. He has conquered everyone, surpassed all, uplifted us, and triumphed over enemies. He is the victor, the one who has defeated adversaries.

viśvayoniḥ

This name has come before. Here, 'ವಿ' (Vi) and 'ಶ್ವ' (śva) signify the one who resides on birds and the genitals, respectively. It means the cause and creator of everything, the progenitor of the universe.

As stated in the Bhagavad Gita:

"Of all the wombs, I am the womb of greatness, I am the seed-giving father of all beings." (Chapter 14, Verse 3)

ಮಮ ಯೋನಿರ್ಮಹದ್ ಬ್ರಹ್ಮ ತಸ್ಮಿನ್ ಗರ್ಭಂ ದಧಾಮ್ಯಹಮ್ (ಅ-೧೪, ಶ್ಲೋ ೩)

The term 'ಬ್ರಹ್ಮ' (Brahma) refers to the creative aspect, the consciousness, and the entire universe being the expression of someone's thoughts. The entire manifestation of the universe is because of that entity, who is known as 'ವಿಶ್ವಯೋನಿ' (Viśvayoni), the womb of the universe. In this way, the Supreme Being, Narayana, who is transcendent and pervades everything, is referred to as 'ವಿಶ್ವಯೋನಿ' (Viśvayoni).

punarvasuḥ

Here, 'ವಸು' (Vasu) means wealth or prosperity. When the Supreme Being once grants poverty, He also grants wealth again. Having defeated the sacrifice that stole away all the wealth of the deities and restored their wealth to them, the Supreme Being, who transformed the head into His footstool, turned Bali into the future Indra in the next Manvantara (cosmic cycle). In this way, the Supreme Being bestows knowledge and ignorance, wealth and poverty, transforming us into enlightened beings. The Supreme Being is called 'ಪುನರ್ವಸುಃ' (Punarvasu) - the one who bestows again.