233. Vahniḥ वह्निः

Vahni refers to agni, the fire. Vahni particularly refers to the agni that carries the oblations offered in sacrificial pits.  Vahni carries these oblations to the invoked gods in the fire altar. All fire rituals are overseen by Viṣṇu and hence, He is addressed as Vahni in this nāma.

Kṛṣṇa talks about this Bhagavad Gītā (IX.16). “I am the Vedic ritual, I am the sacrifice, I am the offering to the departed; …I am the sacred fire and I am the act of offering oblations into the fire.”

234. Anilaḥ अनिलः

Repetitive nāma 812.

Anila refers to the wind god Vāyu. Since Viṣṇu is prāṇa or vital air, He is adored here as Anila.  Without prāṇa, existence is not possible. 

Anila is one of the eight Vasus.

235. Dharaṇīdharaḥ धरणीधरः

Dharaṇi means the earth and dhara means supporting. This nāma says that Viṣṇu supports the earth, in the form of a boar, His Varāhāvatār.  He rescued the earth, which was submerged in deep waters. Lord’s compassion is being discussed through this nāma. 

This nāma also conveys one of the three acts of the Brahman, the sustenance.  It is only due to the Grace of Viṣṇu, the earth is being sustained.

236. Suprasādaḥ सुप्रसादः

Prasāda means graciousness, kindness, etc and su enhances the meaning of the word prasāda.  Viṣṇu is the embodiment of graciousness and kindness. He is fond of true devotees.  He is waiting to shower His grace on sincere devotees.  True devotion, the deep love for Him, has to blossom forth from one’s mind. One need not search Him elsewhere as He dwells within our body, as the Self.

237. Prasannātmā प्रसन्नात्मा

There are several meanings for the word prasanna. Generally, prasīdan means pleasing. The personality of Viṣṇu is always pleasing, not because of his pleasing personality alone, but because of His compassion and concern towards all the beings. Concern for others is always reflected in one’s face.  As far as He is concerned, He does not distinguish between a devotee and a non-devotee.  For Him, everyone is the same.  The one, who realizes Him, attains liberation, not to be born again does not undergo pains and miseries generally associated with transmigrations. Ātma refers to the Brahman. 

This nāma highlights His inherent nature.

238. Viśvadhṛk विश्वधृक्

Viśva means all pervading and dhṛk means supporting.  The Brahman, being omnipresent supports the universe. The multifarious activities of the universe cannot be supported by someone, who is not omnipresent.  Brahman alone can support the whole universe.

239. Viśvabhuk विश्वभुक्

He is all enjoying, all possessing and eats everything.  These are the exclusive qualities of the Brahman. He is enjoying the ignorant acts of the beings by happily witnessing their actions associated with ego, forgetting the fact that their own karmas are responsible for their actions.  Deluded by māyā, they always brood over their pasts of think about the future, refusing to live in the present moment.  

This nāma subtly conveys the three acts of the Brahman.  He enjoys in His act of creation.  By possessing complete of knowledge of His creations, He sustains them.  The third act of the Brahman is annihilation which is described here as eating.

240. Vibhuḥ विभुः

Repetitive nāma 880.

Vibhu means bestowing riches.  Viṣṇu is the bestower of worldly riches to those who ask for it.

Muṇḍaka Upaniṣad (I.i.6) while explaining about the Brahman, uses the world ‘vibhu’.  The Upaniṣad says that Brahman is invisible, cannot be grasped, whose origin is unknown, formless, without eyes, ears, hands and feet, eternal, extensive (vibhuṁ), all pervasive, subtlest of all, etc.  The Upaniṣad has used the word vibhuṁ to mean the extensive or the omnipresent nature of the Brahman. The omnipresent nature of the Brahman is not realised because of māyā.  Māyā succeeds in upholding the spiritual ignorance in man, as a result of which, he thinks he is the doer.  If māyā is properly understood and transcended, His omnipresent nature can be realised. After all, darkness is dispelled by light.

241. Satkartā सत्कर्ता

Sat refers to wise men.  Wise are those, who have understood the illusionary effect of māyā and understood the omnipresent nature of the Brahman, as explained in the previous nāma. Viṣṇu honours wise men, as they are very close to Him.  They are just waiting to become one with Him.  The Lord also feels happy because, these wise men uphold virtuousness, which is always upheld by