Śaraṇāgata deenārta paritrāṇa parāyaṇaṃ ǀ

Nārāyaṇaṃ vibhuṃ vande smaṛtrgāmi sano’vatu ǀǀ

In the above two verses, we understood that the terms ‘deena bandhum’ and ‘prapannārti haram’ were not contradictory to each other. In this verse the phrase ‘śaraṇāgata deenārta’ puts an end to any speculation that could have arisen in this matter.

Śaraṇāgata deenārta paritrāṇa parāyaṇaṃ: He undertakes a special supreme journey (parāyaṇa) to give deliverance from (paritrāṇa) the grief (ārti) for those suffering people (deena) who have totally surrendered to him (śaraṇāgata).

The term ‘deena’ refers to the poor and to people who are in severe distress. Amongst them only some surrender to the Lord (śaranagata). To help those who have truly surrendered to him, this Lord undertakes a special supreme (para) journey (ayana). He comes rushing to their aid. He runs all the way from Vaikunta. In many puranic stories, we read that Lord Vishnu forgets his chakra or his weapons at home when he comes rushing to rescue his devotee. Although it makes an interesting story, the essence that is being conveyed here is about his ‘infinite compassion’ and ‘the speed at which he hastens to the rescue of an ardent devotee’. To surrender and to call out to Him is totally in our hands. There is never a delay from his side.

But we, with our wavering mind, with our lack of proper faith, with our ego fail to call him. How then can he appear? Deep within we still debate about his capabilities and take pride in our own. Unless we surrender and declare that we are nothing but zero, he will not come rushing to our aid. Haven’t we seen this in Gajendra Moksha story of Bhagawatam? As long as Elephant Gajendra fought, the Lord watched. When finally Gajendra wept in total surrender, then instantaneously Lord Vishnu rushed to his rescue.

Even in Datta charitra, there are similar stories.

How is it possible for this Lord to appear the moment He is called? Why doesn’t he need travel time? The answer to this is contained in the phrase ‘Nārayaṇaṃ vibhuṃ’.

Narayaṇa: He who resides within every human being (nara); He who resides in water bodies (ocean); He from whom all the 25 tattvas (principles) emerge is ‘Nārayaṇa’. He, into whom, all living beings merge is ‘Narayana’. From all these meanings we can decipher that Narayana is the Lord who is present in all states and at all times i.e. who is all-pervading. This essence of His is further emphasized with the word ‘vibhum’.

Vibhuṃ: means ‘He who is all pervading’ (sarva vyāpi).

As He is all pervading, He can make himself instantly visible. He does not need any travel time.

Vande to him I bow

Smaṛtrgāmi sano’vatu May that Lord who responds instantly when called, protect us all!