AACHAMANA AND THE 24 NAMES OF VISHNU
On this auspicious Shri KrishNa JanmaashTami and I am starting a series on Aachamana.
Aachamana is a very familiar word to us all. It is a mandatory preliminary in all our rites and rituals. The Sanskrit word आचम्य (having done Aachamana) pops up again and again in any text dealing with a ritual. Before Bhasma-dhaaraNa we do Aachamana. Before Japa of any IshTa-mantra (and not just Gaayatri alone) we do Aachamana. When we are registered for Paadukaa-poojan, the officiating Bhatmam makes us go through hurriedly this drill of Aachamana. Be it Deva-kaarya or
Pitri-kaarys – rituals relating to gods or departed ancestors – Aachamana is a must.
Aachamana should be performed in a sitting posture on an Aasana (never on plain floor) facing east or north. We pour a spoonful of plain pure water in the hollow of our palm stretched in Go-karNa(ear of the cow) Mudraa and sip it. The hollow of the palm is called Brahma-teertha and sipping is Aachamana. We sip thrice and pour down the spoonful for the fourth time.
In the Vedic times the Aachamana was called Shrouta Aachamana, Shrouta meaning relating to Shruti(Vedaas). Water was sipped thrice, chanting ॐ ऋग्वेदाय स्वाहा, ॐ यजुर्वेदाय
स्वाहा and ॐ सामवेदाय स्वाहा and while uttering ॐ अथर्व वेदाय नमः the spoonful of water was poured down. Over the centuries, with the passage of time, पौराणिक आचमन has gained ground, replacing श्रौताचमन.
In पौराणिक आचमन (also called Tantrokta Aachamana) we chant 24 names of VishNu. Here again, there are variations. Followers of Maadhva Sampradaaya (Kaashi Math, GokarNa Parthagaali Math and the AshTa Maths of Udipi) do not say स्वाहा along with the first three names. They say नमः।
Followers of Shaankara Sampradaaya(Kavle
Math, Shri Chitrapura Math, Sringeri Math etc) chant स्वाहा thrice at the beginning. In the North they chant नमः स्वाहा along with the first
three names(vide page 64 of नित्य कर्म प्रयोग published by Gita Press, Gorakhpur).
Our आचमन and प्राणायाम are very salutary healthy practices. Vedic chanting for hours together done by our revered forefathers
would have led to parched throats(ताळो सुक्कूनु येंव्चें in Konkani), had it not been for intermittent spells of आचमन. Likewise,
prolonged, loud Vedic chants demanded very strong lungs and प्राणायाम bolstered up our sagging lungs.
In 1870 c.e. a European Commission was given the task of finding ways and means of ensuring good health. They arrived in India too and were amazed to see the widely prevalent practices of Aachamana and प्राणायाम. They concluded that “SIPPING WATER NOW AND THEN AND DEEP BREATHING” pave the way to good health(vide page 91 of मानवता-
पूर्ति-साधन व संध्योपासना by Swami प्रज्ञानानन्द सरस्वती).
With ॐ गोविन्दाय नमः we pour down the spoonful onto the plate and proceed to chant the remaining names upto ॐ श्री कृष्णाय नमः।
When Aachamana is to be performed, but, alas, due to unavoidable circumstances water is not available, then, one is supposed to touch his ear(preferably right). Says a text:
आपत्सु नैमित्तिक कर्मांगाचमनस्थाने श्रवण स्पर्शनं स्यान्मनः शुद्धर्थम्।
As usual, dear Satish Kulkarni of Goregaon will feature this series on his webpage.
V.RAJAGOPAL BHAT
30th August, 2021
AACHAMANA AND 24 NAMES OF VISHNU-2
Why 24 names? Prakriti(Nature) consists of twenty four तत्व (elements) and, with the steadfast faith that the chant of 24 names will purify them, we perform the Aachamana.
Our body-mind complex is a mosaic of these
24 elements. The 5 cosmic elements(महाभूत),
5 sensory organs(jnaanendriya), 5 motor
organs(karmendriys), five vital breaths(pancha praaNa) and अन्तःकरण चतुष्टय
(मन बुद्धि अहंकार चित्त) total the 24 constituents of Prakriti.
The 24 names constitute the essence of VishNu Sahasranaama(VSN). Each name is a pearl of wisdom. Each name lights up one or the other aspect of God. Whosoever has made this judicious compilation is, indeed, a genius. These names signify the soul’s ascent from Body-consciousness to KrishNa-consciousness.
In this series, I will be annotating each name
in the light of Aacharya Shankara’s(AS) commentary on VSN and Shri Paraashara
Bhatta’s commentary on VSN called
BhagavadguNa DarpaNa(BD). PB is a leading light in the विशिष्टाद्वैत संप्रदाय of Aachaarya
Raamaanuja.
Santa Shri RamaaVallabhaDaas (1610-1668 c.e) (RVD) has composed a beautful bhajan on these 24 names and this composition is one of the MhaNtis traditionally sung during the KrishNa Jayanti festival. Since my grasp of RVD’s Maraathi is perfunctory, my friend SHRI CHAITANYA UBHAYAKAR of Mallapur, presently in Goa, translated this MhaNti for me and, I have retold it in my own way. My grateful thanks to him. The Ubhayakar family
at Mallapur has been soaked in KrishNa Bhakti for generations and has been observing the KrishNa Jayanti Vrata just as it was taught by RVD.
A SHORT NOTE ON RVD:
Dr.V.L.Dharurkar in his biography of this saint calls him कृष्णभक्तीचा दीपस्तंभ(Lighthouse of
KrishNa-Bhakti). He says: “कानडावू विट्टलू
कर्णाटकू। तेणे मज दावियला विठू।।” ही ज्ञानदेवाची अमृतवाणी महाराष्ट्र कर्णाटक यांचा सांस्कृतिक अनुबन्ध
स्पष्ट करणारी आहे. परन्तु विठ्ठल भक्तीचा हा वारकरी
संप्रदाय कानडा देशात प्रसृत करण्याचा प्रयत्न कोणी केला
असेल तर तो रमावल्लभदास यांनीं. ग्यानबा तुकारामाचें
वारकरी संप्रदाय तत्वज्ञान कर्नाटकात व पुढे केरळ प्रांतात
कोचीन पर्यन्त पसर्विण्याचे श्रेय रमावल्लभ्दास यांच्याकडे
जाते.” The credit of propagating the most soul-stirring and musical KrishNa-Jayanti Vrata in Karnataka and as far as Cochin in Kerala goes indisputably to RVD.. Revered Lakshmibai Ubhayakar(later wellknown as आवडीबाई) was the first devotee initiated into KrishNa Jayanti Vrata by RVD in Karnataka. आवडी मठ in Mallapur was founded by him. Today it is Chitrapur Saraswats who are keeping this tradition alive in Mallapur(AavaDi Math), Shirali(Haridaasa Math), Hemmad(Jognaani Math) and Hattangadi(Gosaavi Math), Bengaluru(Shri Chitrapur Math), Chennai and in some housing colonies in Mumbai(Talmakiwadi,
Karnatak Bldgs Dadar-Matunga, Saraswat Colony Santacruz etc). RVD is hardly known in Maharashtra though he is an illustrious son of this soil.
Kanaka Daasa(1509-1609), the wellknown bard of Karnataka, has composed a song,
addressing VishNu by taking 24 names one by one. My friend Thonse Raghuvir of Bengaluru has made available to me two
audeos of this Kannada composition, which
will form part of my annotation.
AACHAMANA AND 24 NAMES OF VISHNU-3
AACHAMANA & The 24 NAMES OF
VISHNU-3
As I said yesterday, in Shaankara Sampradaaya, we say स्वाहा with the first three names during आचमन.. स्वाहा means संपूर्ण समर्पण (सु+आ+हा). सु means well(सुष्टु), आ means आसमन्तात् allround) and the root हा means giving up(जहाति). It means कायेन वाचा मनसा समर्पण, त्रि करण समर्पण. So, when we offer our salutations from the fourth name onwards, there is depth in that नमः, backed as it is with संपूर्ण समर्पण भाव.
About the magic of नमः I recall here what I have told in my earlier series. नमः reversed is मन:। The tyranny of the mind dwindles as we go on saying नमः with feeling. The mind gradually mellows down. We become humble and modest, नम्रता being an offshoot of नम् root.. Our desires and cravings lessen: नम्यन्ते अस्य कामाः as the Taittiriya Upanishad puts it. These are all the psychological gains of offering नमः with sincere feeling.
While we, adherents of Shaankara Sampradaaya say स्वाहा thrice during आचमन, it is NOT necessary to do so when we just
chant the 24 names as an abridged version of VSN. स्वाहा is only during Aachamana.
From today while annotating the names, I will only say नमः।
Sanskrit vocabulary is very rich and every word has multiple meanings.As a result, commentators vie with each other and use all their ingenuity to coax each name of God to give as many meanings as possible. In this adventure of ideas, etymology(व्युत्पत्ति) becomes their Wish-fulfilling Cow(kaamadhenu).This should certainly delight the votary of this divine language.
1. ॐ श्री केशवाय नमः।
AUM KESHAVAAYA NAMAHA(no.23 & 648 in VSN).
Salutations to Shri Keshava.
AACHAARYA SHANKARA (AS) says:
1.He is Keshava because He has beautiful hair(अभिरूपाः केशा यस्य स केशवः).
2.ka is Brahmaa, अ is VishNu and eesha is Shiva – these constitute the Trinity. He, the Supreme, to whom they are subservient is Keshava. (कश्च अश्च ईशश्च त्रिमूर्तयः केशास्ते यद् वशे वर्तन्ते स केशवः।).
3. He is Keshava because He killed the demon Keshi(केशि वधाद्वा).
The first step on the Godward march is getting rid of ‘I am the body’ consciousness
(देहात्म बुद्धि) symbolised by the demon Keshi
(body is hairy, keshi). The crowning glory is
Krishna-consciousness(कृष्ण चैतन्य) – the 24th
name ॐ श्री कृष्णाय नमः।
4.The solar rays are refered to as ‘hairs'(केश)
and they are His, so He is Keshava(as said in गीता, it is He who lights up the sun, moon and
all the luminaries)(केशसंज्ञिताः सूर्यादि संक्रान्ता
अंशवः, तद्वत्तया केशवः).
5.Brahmaa, VishNu and Shiva represent the triple energies of God(refered to as kesha), so He is Keshava(ब्रह्मा विष्णु शिवाख्या: शक्तयः केश
सञ्ज्ञिताः, तद्वत्तया केशवः).
PARAASHARA BHATTA (PB) says:
1.He has praiseworthy blue hair, so He is
Keshava(प्रशस्त नील केशत्वात् केशवः परिकीर्तितः).
2.He is Keshava because He wards off all
afflictions(केशवः क्लेशहा लोके).
All our trials and tribulations are klesha(afflictions). It is the layman’s view —
– indeed, a superstition- that they are sheltered in the hair and tonsure(मुण्डन) done in pilgrim spots is the quick-fix solution to get rid of them.
SHRI MADHVAACHAARYA says in his Geeta Bhaashya:
He engages Brahma and Shiva in their respective functions of creation and dissolution(कं ब्रह्माणं ईशं रुद्रं च सृष्ट्यादिना वर्तयतीति
केशवः)and so He is Keshava.
In a beautiful prayer to Keshava, Shri
Madhvaachaarya says in His कृष्णामृत महार्णव:-
अर्चित: संस्मृतो ध्यातः कीर्तितः कथितः श्रुतः।
यो दद्यात् अमृतत्वं हि स मां रक्षतु केशवः।।
(Adored, remembered, meditated upon, sung, spoken about and heard – He, who confers
immortality, may that KESHAVA be my
caretaker!)
SHRI RAMAAVALLABHADAAS(RVD) says:
केशव म्हणतां जलशायी। नामें तारिल सुखदायी।
तो नाम रूपातीत रे। सद्गुरु सांगे हित रे।।१।।
(As one utters the name of Keshava, who is resting in the ocean, the giver of joy,, this utterance will ferry him across samsaara. Sadguru says that Keshava is beyond name and form .Sadguru’s advice is for our own good).
SHRI KANAKA DAASA (KD) says:
ಈಶ ನಿನ್ನ ಚರಣ ಭಜನೆ। ಆಶೆಯಿಂದ ಮಾಡುವೇನು।
ದೋಷರಾಶಿ ನಾಶ ಮಾಡೋ ಶ್ರೀಶ ಕೇಶವ।।1।।
(O Lord, O Consort of Shree, I am adoring
Thy feet with great hope and desire. Pray put an end to the heap of my faults and foibles,
O KESHAVA).
Kanaka is a master of alliteration(अनुप्रास). See how he juggles with sha(ಶ) here!
2. ॐ श्री नारायणाय नमः।
( Aum Shri NaaraayaNaaya namaha).
Salutations to Shri NarayaNa.
AS says:
1.Atman is called नर. Those who have evolved from Atman like Sky etc are नार. HE, being the cause, envelopes these effects and inheres in them. So, He is नारायण (नर आत्मा, ततो जातानि आकाशादीनि नाराणि कार्याणि, तानि अयं कारणात्मना व्याप्नोति, अतश्च तानि अयनम् अस्येति नारायणः).
2.The souls are collectively called नार. During
dissolution, they merge into Him, so He is
NarayaNa(नाराणां जीवानाम् अयनत्वात् प्रलय इति
नारायणः).
3.The waters are called नार (आपो नारा इति प्रोक्ताः) and He floats on them during pralaya on a banyan leaf (वटपत्रशयन) as बाल मुकुन्द.
PB says:
HE is नारायण because He has enveloped everything within and without(अन्तर्बहिश्च तत्सर्वं
व्याप्य नारायणः स्मृतः)
MADHVAACHAARYA is the propagator of Dvaita -Dualism – School of Vedaanta. His followers are known as Maadhwaas. Kaashi Math, Gokarna-Partagaali Math and the Eight(ashTa) Maths of Udupi follow this
संप्रदाय).There are great scholars among them, well-versed specially in Itihaasa and PuraaNa literature. They have commented
extensively on VSN. Some of their interpretations sound too contrived, fanciful and far-fetched. But, I have included a few in this series. Their semantic ingenuity will delight the student of Sanskrit.
NAARAAYANA(CONTD)
MAADHVA(माध्व) commentators say;
1.अर means defect. न अराः no defect i.e.
सद्गुण. He, who is the repository of such good
qualities is नारायण।(अराः दोषाः न अराः गुणाः तेषाम्
अयनम् नारायणः).
2.नार means Knowledge. He is ‘obtained’ by
knowledge.(नारं ज्ञानं तेन ईयत इति नारायण :).
3.नार means virtuous company(satsang). He
is obtained by cultivating good company.
(नराः दोष मुक्ताः तेषां समुदायः नारः तेनेयत इति नारायणः).
4.The entire moving and unmoving creation
is नार (चराचरं जगत् सर्वं नारमित्यभिधीयते). Its final
destination is नारायणः (तस्य अयनं गतिः).
5.The Vedaas are called नार। He is understood through the Vedaas, so He is
नारायणः।(नारैः वेदैः ईयते ज्ञायत इति नारायणः).
RVD says:
नारायण म्हणे जीवमेळे। लपवी दावी जो खेळे।।2।।
(Narayana means a congregation of souls and He plays hide and seek with them).
KD says:
ಶರಣು ಹೊಕ್ಕೆನಯ್ಯ ಎನ್ನ। ಮರಣ ಸಮಯದಲ್ಲಿ ನಿನ್ನ।
ಚರಣಸ್ಮರಣೆ ಕರುಣಿಸಯ್ಯ ನಾರಾಯಣ।।2।।
(I have come to Thee in surrender. When I am breathing my last, pray grant me Thy remembrance, O NarayaNa).
RVD’s MhaNti on
24 Names sung by Smt.Kanchan Honnavar(nee Ubhayakar), Mumbai.
3. ॐ श्री माधवाय नमः।
Aum Shree Maadhavaaya namaha(no.72, 167, 735 in VSN).
Salutations to Shri Maadhava.
AS says:
1. He is the Lord of Maa(Shree), so He is
Maadhava(मायाः श्रियः धवः पतिः माधवः इति).
2.He is understood through Madhu Vidyaa
(taught in BrihadaaraNyaka Upanishad), so He is Maadhava.(मधु विद्या अवबोध्यत्वात् माधवः).
3. मा also means Vidyaa and He is its Lord
(मायाः विद्याया: धवः पतिः इति माधवः).
4.He is born (as Avataara) in the Madhu dynasty, so He is Maadhava(मधुकुले जात: इति
माधवः) Madhu was the progenitor of the
Yaadava dynasty.
MAADHAVA(माधव)(CONTD):
PB says:
1. Maa means Prosperity, Faith etc and He is Her consort(मायाः श्रियः श्रद्धादि नाम्न्याश्च धवः पतिः इति माधवः).
MAADHVA Commentators:
1.He has none to lord over Him(मा न विद्यते धवः
स्वामी यस्य सः). He is the Supreme.
2.He is reflected upon(मीयते)(मनन is done) and meditated upon(ध्यायते), so He is माधव.
3.Madhu means joy and He is its giver(मधु
सुखं। तत् दातृत्वात् माधवः).
4.He strolls in Madhuvan(मधुवन विहारित्वात्
माधवः).Madhuvan is near Mathura. Remember मधुबनमे राधिका नाची रे !)
RVD says:
माधव माया धरिताहे। धरोनि पालन करिताहे।।3।।
(He wields the delusive power of माया and takes care of the world).
KD says:
ಶೋಧಿಸೆನ್ನ ಭವದ ಕಲುಷ। ಬೋಧಿಸೆಯ್ಯ ಜ್ಞಾನವೆನಗೆ।
ಬಾಧಿಸುವ ಯಮನ ಬಾಧೆ ಬಿಡಿಸು ಮಾಧವ।।3।।
(Pray cleanse me of the impurities of samsaara, impart knowledge to me and
release me from the troublesome tentacles of Yama, O MAADHAVA).
4. ॐ गोविन्दाय नमः।
(Aum Govindaaya namaha)
(no.187, 539 in VSN).
Salutations to Govinda.
SHRI AS says:
1.Once upon a time, the earth(gau) was kidnapped by a demon and taken to the
underworld. By assuming Varaaha (boar) Avataara, VishNu got (vind) her back. So, the gods named Him as Govinda.
2.Indra told KrishNa: I am the chieftain(Indra)
of gods and you, of cattle(gau). So, your name will be Govinda(the word Indra toned down to Inda).
3.Gau means the faculty of speech and also
Veda. HE enables us to get (विन्दयते) it, so He is Govinda.
4.One obtains Him by employing our speech
(in His service) and one knows Him with the help of Vedaanta, so He is Govinda(गोभि: वाणिभिः विन्दते, वेत्ति वेदान्तवाक्यैर्वा इति गोविन्दः).
SHRI PB says:
1.HE receives the hymns of praise from gods, so He is Govinda(गवां स्तुतिगिरां विन्दो गोविन्दः स उदाहृतः)
2.HE recovered the ‘lost’ earth in the days of yore(नष्टां च धरणीं पूर्वं गोविन्दः लब्धवान् इति).
There is another very beautiful meaning, not found in either of the above. God wants us to ‘obtain’ (vind) Him through all our senses(go). Every sensation should be His
perception(यच्च किञ्चित् जगत्सर्वं दृश्यते श्रूयतेऽपि वा/अन्तः बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः).
MAADHVA commentators say:
1. गो means rays.He enables the world to get. them through sun, moon etc.(गाः किरणान् सूर्य. चन्द्रादिद्वारा लोकं प्रति विन्दयते प्रापयति इति गोविन्दः).. He illumines the world, so He is Govinda.
2. गो means heaven.He bestows heaven upon the meritorious.(गां स्वर्गं पुण्यकृतः प्रति विन्दयत इति गोविन्दः).
3. He confers the gift of speech upon the. enlightened.(गां वचांसि ज्ञानिनः प्रति विन्दयत इति. गोविन्दः).
4.He puts the directions in charge of respective presiding deities.(गाः दिशः तत्तत्
अभिमानि देवान् प्रति नियम्यत्वेन विन्दयत इति गोविन्दः).
SHRI RVD says:
गोविन्द उगवी गोविकें । भावें तारिल भाविकें।।4।।
(Govinda unties the knots in our consciousness, enriches us with devotion
and saves the devout).
SHRI KD says:
ಹಿಂದನೇಕ ಯೋನಿಗಳಲಿ । ಬಂದು ಬಂದು ನೊಂದೆನಯ್ಯ। ಇಂದು ಭವದ ಬಂಧ ಬಿಡಿಸೊ ತಂದೆ
ಗೋವಿಂದ।।4।।
(I have suffered a great deal being born and reborn in the past in countless species. At least, now please release me from the bonds of samsaara, O Father, O GOVINDA).
5. ॐ श्री विष्णवे नमः।
Aum Shri VishNave namaha (no.2, 258, 657).
Salutations to Shri VishNu.
SHRI AS says:
1.He has encircled and has pervaded the creation, so He is VishNu(वेवेष्टि व्याप्नोति इति).
2.He has entered into creation as Antaryaami, so He is VishNu(विशतेर्वा).
3.He is moving everywhere(विष्णु्र्विक्रमणात्).
4.His radiance and lustre have filled the earth
and the sky(रोदसी व्याप्य कान्तिरभ्यधिका स्थिता
इति).
SHRI PB says:
1.He has entered into moving and unmoving
creation(विष्णु: चराचरेषु भूतेषु वेशनात् विष्णुरुच्यते)
2.He is inseparable from creation. He is the
pervader and creation is the pervaded(विष्णुः
स्यात् अविनाभावात् व्याप्य व्यापकभावतः).
3. By His power He has enveloped the whole
world(स्व शक्त्या सर्वजगतो व्याप्तेः विष्णुरिति स्मृतः).
MAADHVAA commentators say:
1. He enters into all(as antaryaami)(सर्वं विशति इति).
2. He is radiant(वेति शोभत इति)(वि कान्तौ)
3. He is always on the move(वेति क्रमत इति)(वि गतौ).
4. He creates the world(वेति जगत् प्रजनयतीति)(वि
प्रजने).
5. He flings(into hell) the wicked and the vicious (वेति दुष्टान् अस्यतीति)(वि असने).
6. During dissolution, He consumes everything(वेति प्रलये सर्वं खादतीति)(वि खादने).
7. To the devotee He gives special gift।
. (विशेषेण सनोति ददाति भक्ताय अभीष्टमिति)(शणु दाने)
8. There is no restlessness in Him(विगतः स्नुः) प्रस्रवणम् यस्मात्)(He is always in a state of poise).
9. All auspicious qualities enter into Him.
(विशन्ति कल्याणगुणाःअस्मिन् इति).
The list goes on and on, but, here I must stop!!!
SHRI RVD says:
विष्णु विश्वव्यापका। नेणुनि चळती स्थापका।।
(VishNu is the all-pervader. He has ‘founded’
(created) the universe (and is its care-taker).
Not knowing Him(not realising Him), people babble a lot(and while away precious time).
SHRI KD says:
ಭ್ರಷ್ಟ ನೆನಿಸ ಬೇಡ ಕೃಷ್ಣ। ಇಷ್ಟು ಮಾತ್ರ ಬೇಡಿಕೊಮ್ಬೆ।
ಶಿಷ್ಯರೊಡನೆ ಇಟ್ಟು ಕಷ್ಟ ಬಿಡಿಸು ವಿಷ್ಣುವೇ।।5।।
(O KrishNa, pray don’t consider me as fallen
(and strayed from virtue). Only this do I beg of Thee. Pray keep me in the company of the
good and the virtuous and relieve my hardship, O VISHNU).
6.ॐ श्री मधुसूदनाय नमः।
(Aum Shree Madhusoodanaaya namaha)(no.73 in VSN).
Salutations to Shri Madhusoodana.
SHRI AS says:
1. He killed the demon Madhu, so He is
Madhusoodana(मधुनामानम् असुरं सूदितवान् इति. मधुसूदनः।)
SHRI PB says:
Madhu represents senses(मधु इन्द्रियनामा).
HE killed the demon Madhu and attracts the senses of the wise unto Himself, so He is
Madhusoodana(मध्वाख्यम् असुरं हन्ति सूरीणां
करणानि उपसंहरति च स्वस्मिन् मधुसूदन ईष्यते).
MAADHVA commentators say:
1.The five cosmic elements like earth etc are means to pleasure.He ‘destroys’ them.(मधूनि
सुखसाधनतया पृथिव्यादि विषयाः। तान् सूदयति नाशयति
इति मधुसूदनः).He destroys our craving for विषय सुख(sensory pleasures). We become less addicted to senses as we move closer to Him.(cf. गीता 2-59)
SHRI RVD says:
मधुसूदन मारी अहंकार। नुरे चित्तीं अविचार।।6।।
Madhusoodana slays egoism, whereafter no
unwise thoughts will linger in the mind(of the
spiritual seeker).
SHRI KD says:
ಮದನನಯ್ಯ ನಿನ್ನ ಮಹಿಮೆ। ವದನದಲ್ಲಿ ನುಡಿಯುವಂತೆ। ಹೃದಯದೊಳಗೆ ಹುದುಗಿಸಯ್ಯ
ಮಧುಸೂದನ।।6।।
(O Father of Madana(Cupid), implant Thy glory firmly in my heart sothat I can give utterance to it(in hymns of praise), O Madhusoodana!).
7.ॐ श्री त्रिविक्रमाय नमः।
Aum Shree Trivikramaaya namaha(no.530 in VSN).
Salutations to Shree Trivikrama.
SHRI AS says:
1.He took in His stride(as Vaamana) the three worlds, so He is Trivikrama(त्रीणि पदा
विचक्रमे, त्रयो लोकाः क्रान्ता येन इति त्रिविक्रमः).
SHRI PB says:
1.He pervades the three Vedaas, so He is
Trivikrama(त्रीन् वेदान् क्रमते यॊ हि महिम्ना स त्रिविक्रमः). Generally only three Vedaas are
refered to,, and not four. Atharva Veda is a miscellaneous collection and radically differs from the rest in its character.
MAADHVA commentators say:l
1.He transcends by His glory the three worlds, three Vedaas and three tenses of time(त्रीन् लोकान् त्रीन् वेदान् त्रिकालान् स्वमहिम्ना क्रमते इति त्रिविक्रमः।)
2.He transcends the three GuNaas(satva, rajas and tamas)(त्रीन् गुणान् विक्रमते अतिक्रमत इति).
3.He is above gods, demons and mankind
(त्रीन् देव दानव मानवान् विक्रमते अतिक्रमत इति).
The several triads which He transcends owe
their existence to Him. He is independent
(स्वतंत्र)) whereas they are dependent( परतंत्र)
on Him.
SHRI RVD says:
त्रिविक्रम त्रैलोकीं। नामें नुरिजें पैं शोकीं।।7।।
(When His name is uttered, none will ever be in sorrow in all the three worlds).
SHRI KD says:
ಕವಿದುಕೊಂಡು ಇರುವ ಪಾಪ। ಸವಿದು ಪೋಗುವಂತೆ ಮಾಡೋ। ಜವನ ಬಾಧೆಯನ್ನು ಬಿಡಿಸೊ ತ್ರಿವಿಕ್ರಮಾ।।7।।
( Pray ensure that the sin enveloping me wears off. Pray redeem me from the torment
of Yama, O TRIVIKRAMAA).
8.ॐ श्री वामनाय नमः।
Aum Shree Vaamanaaya namaha
(no.152 in VSN).
Salutations to Shri Vaamana.
SHRI AS says:
1.As Vaamana(very short in stature), He sought favours from King Bali and so He is known as Vaamana(बलिं वामनरूपेण याचितवानिति वामनः)..
2.He is worthy of adoration and service, hence He is known as Vaamana(सम्भजनीय इति
वा वामनः).
SHRI PB says:
1.By His glance, radiating His lustre, He leads(नयति)(the devotees) to happiness (वामानि), so He is Vaamana(दृष्ट्या स्वकान्त्या वामानि सुखानि नयतीति यः स वामनः).
There is another interpretation: The Self within is visualised in the Upanishads to be thumbsize(अङ्गुष्ठमात्र पुरुषः). He is refered to in the Aagama as Vaamana. The deity seated in the Ratha during रथोत्सव is called वामन and a wellknown verse says: “On seeing the वामन seated in the Ratha, one goes beyond rebirth”(रथस्थं वामनं दृष्ट्वा पुनर्जन्म न विद्यते). The chariot is the human body
(शरीरं रथ उच्यते) and the वामन is the Self
enshrined in the body(आत्मानं रथिनं विद्धि – Katha Upanishad).Beholding the Self(वामन)
within, one goes beyond rebirth.
MAADHVA COMMENTATORS say:
1.He became a dwarf(वामन) to ultimately make King Bali a captive(बलि बन्धनार्थं सूक्ष्म रूपधारणात् वामनः).
2.He leads (नयति) the साधक to discover his own beautiful nature by confering on him bhakti and jnaana( साधकं भक्तिज्ञानादिदानद्वारा वामं अतिसुन्दरं स्व स्वरूपंप्रति नयति इति वामन:).
SHR RVD says:
वामन म्हणतां पैंं वाचा। अगाध महिमा पैं त्याचा।।8।।
(Unfathomable will be his glory, who utters the name of Vaamana).
SHRI KD says:
ಕಾಮಜನಕ ನಿನ್ನ ನಾಮ। ಪ್ರೇಮದಿಂದ ಪಾಡುವಂಥ।
ನೆಮವೆನಗೆ ಪಾಲಿಸಯ್ಯ ಸ್ವಾಮಿ ವಾಮನಾ।।8।।
(O Father of Kaamadeva, pray bless me sothat I keep chanting regularly Thy name with love, O Master VAAMANA).
9)ॐ श्री श्रीधराय नमः।
Aum Shri Shreedharaaya
namaha (no.610 in VSN).
Salutations to Shreedhara.
SHRI AS says:
He cherishes Shree, the Universal Mother, in
His bosom, so He is Shreedhara(सर्व भूतानां
जननीं श्रियं वक्षसि वहन् श्रीधरः).
SHRI PB says:
He cherishes Shree, the Goddess of Splendour, as naturaly as nectar its relish, gem its lustre, moon its moonlight and flower its fragrance(रुच्यर्चिः कौमुदी गन्धान् निसर्गात्
धरति श्रियम्। सुधा रत्नेन्दु पुष्पाणि यथाऽसौ श्रीधरः ततः।।).
MAADHVA comentator says:
1.He holds, so He is धः, He delights, so He is रः, He cherishes Lakshmi(श्री) and delights Her, so He is श्रीधरः। (धत्त इति धः, रमयतीति रः, धत्तश्चासौ रश्च धरः। श्रियं धरतीति श्रीधरः।).
SHRI RVD says:
श्रीधर नामें शोभा बरी।देउनि भक्तालागीं वरी।।9।।
(The utterance of this name(Shreedhara) lends excellent beauty and grace to the devotees(their thought, speech and deed get
enriched).
SHRI KD says:
ಮೊದಲು ನಿನ್ನ ಪಾದಪೂಜೆ। ವೊದಗುವಂತೆ ಮಾಡೋ
ಎನ್ನ।ಹೃದಯದಲ್ಲಿ ಸದನಮಾಡೊ ಮುದದಿ ಶ್ರೀಧರಾ।।9।।
(First of all, please ensure I will be able to adore Thy Feet. Pray dwell gladly in my heart, O SHREEDHARA!).
10) ॐ श्री हृषीकेशाय। नमः।
Aum Shri Hrishikeshaaya namaha(no.47 in VSN).
Salutations to Shri Hrishikesha.
SHRI AS says:
1.The senses are known as Hrisheeka and He is their Lord(हृषीकाणि इन्द्रियाणि तेषाम् ईशः).
2.He is Paramaatman, to whom the senses are subservient(इन्द्रियाणि यस्य वशे वर्तन्ते स परमात्मा हृषीकेशः).
3.He is the sun and the moon and their rays
(केशाः) are pleasing and delightful(हृष्टाः)(यस्य
सूर्य रूपस्य चन्द्ररूपस्य च जगत्प्रीतिकराः हृष्टाः केशाः रश्मयः स हृषीकेशः)
SHRI PB says:
1.He is called Hrishikesha because He rules
the senses(इन्द्रियाणां नियन्त्रत्वात् हृषीकेशः प्रकीर्तितः).
MAADHVA commentator says:
He is happy. He is also the custodian of joy
(gives it to Jeevaa-s)(हर्षः अस्य अस्तीति हृषी, कं
सुखं, तस्य ईशः केशः, हृषि श्चासौ केशश्च हृषीकेशः।)
SHRI RVD says:
हृषीकेश म्हणतां प्रेमें। इन्द्रियें दमतीं त्याचे नामें।।10।।
(When the name Hrishikesha is uttered with
love, the senses (of the devotee) come under control).
SHRI KD says:
ಹುಸಿಯನಾಡಿ ಹೊಟ್ಟೆ ಹೊರೆವ।
ವಿಷಯದಲ್ಲಿ ರಸಿಕನೆಂದು। ಹುಸಿಗೆ ಹಾಕದೀರಯ್ಯಾ
ಹೃಷೀಕೇಶನೆ।।10।।
(Pray don’t dismiss me as an expert
liar, intent on ‘filling the belly’ by hook or crook, O HRISHEEKESHA).
11) ॐ श्रीं पद्मनाभाय नमः।
Aum Shri Padmanaabhaaya namaha
(no.48, 196, 346in VSN).
Salutations to Shri Padmanaabha.
SHRI AS says:
1.The lotus is (the symbol of) the Cause of the universe and it is in His navel(सर्व जगत् कारणं पद्मं नाभौ यस्य सः पद्मनाभः).
2.He has a round circular navel like the lotus(पद्ममिव सुवर्तुला नाभिरस्येति).
3.He shines in the middle of our heart-lotus
(हृदय पद्मस्य नाभौ मध्ये प्रकाशनात्).
4.He is to be adored in the lotus of our heart
(हृदयाख्यास्य पद्मस्य मध्ये उपास्यत्वात्).
The Lord is enshrined in the hearts of all beings(ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्टति। गीता XVIII-61).
SHRI PB says:
1.The lotus is the symbol of Time(कालात्मकं
तु यत् पद्मं नाभौ यस्य स उच्यते).
2.Once a large earthen eight-petalled lotus appeared in His navel(पार्थिवं भूरि पद्मं तु नाभौ अष्टदलं महत्।यस्य नाभौ तदुत्पत्तिः पद्मनाभः स उच्यते।।)
It is called earthen because all the five elements like earth etc emanate from
that Padma, symbol of the Cause. Why the
lotus? God, though the Great Cause(महा कारण) of this creation is, yet, detached and unstained(अलिप्त and असंग) like the lotus.
3.His navel is like lotus(नाभिश्च पद्मवत् यस्य पद्मनाभ: स उच्यते)
MAADHVA commentator says:
1.Sun is called पद्मन। His light and lustre(आभा) comes from VishNu(cf. गीता XV-12) (पद्मं नयति प्रेरयति इति पद्मनः सूर्यः। तस्य आभा यस्मात् सः पद्मनाभः).
2.He is attained by devotees, so He is पद्म।
The wicked are punished(नभ्यन्ते) by Him, so He is नाभः।(पद्यन्ते भक्तैः इति पद्मः। नाभ्यन्ते हिंस्यन्ते
दुष्टाः अनेन इति नाभः। पद्मश्चासौ नाभश्च पद्मनाभः।).
3.He is superior among gods(पद्यन्त इति वेद
प्रतिपाद्या देवाः, तेषु नाभिरिव श्रेष्ठ:).
4.He is attained(पद्यते) by spiritual seekers
and He rids them(नाभयति) of their संसार।
(पद्यते प्राप्यते मुमुक्षुभिरिति पद्म:। नाभयति तेषां संसारं
हिनस्तीति नाभः। पद्मश्चासौ नाभश्च पद्मनाभः।).
SHRI RVD says:
पद्मनाभ म्हणतां लीळें। जें जें कल्पें तें तें मिळे।।11।।
(Even by a playful chant of His name, one gets whatever he imagines)..
SHRI KD says:
ಬಿದ್ದು ಭವದನೇಕ ಜನುಮ।
ಬದ್ಧನಾಗಿ ಕಲುಷದಿಂದ।
ಗೆದ್ದುಪೋಪ ಬುದ್ಧಿ ತೋರೋ ಪದ್ಮನಾಭನೇ।।11।।
(In the numerous births I have fallen into, I have soiled myself(with lust, anger, greed etc). Pray confer that intelligence on me to
emerge victorious from this plight, O PADMANAABHA!).
12.ॐ श्रीः दामोदराय नमः।
Aum Shri Daamodaraaya namaha
(no.367 in VSN).
Salutations to Shri Daamodara.
SHRI AS says:
1.He is realised by a pure Saatvic intelligence that dawns on account of practice of sense-control etc, so He is Daamodara(दमादि साधनेन उदारा उत्कृष्टा मतिर्या तया गम्यत इति दामोदरः).
2.He was tied with a stiff rope around His belly by Yashodaa, so He is Daamodara (यशोदया दाम्ना उदरे बद्ध इति दामोदरः).
3.The worlds are known as दाम. He, who has internalised these realms(लोक) is Daamodara(दामानि लोकनामानि तानि यस्योदरान्तरे,
सः दामोदरः)
SHRI PB says the same as above, but, makes an addition: Even the gods owe their आनन्द (दाम) to Him, so He is Daamodara (दामानि लोकनामानि उदरे यस्य सन्ति सः। दामोदरो मतो यद्वा यशोदा दामबन्धनात्।देवानां सुखशंसित्वात् दामात् दामोदरोऽपि वा।।)
MAADHVA commentators say:
1.Dama means sense-control. Those practising दम are दामाः। They ascend spiritually due to His grace, so He is Daamodara(दमः इन्द्रिय निग्रहः। तत् सम्बन्धिनः दामा:
दान्ताः। ते उद्गच्छन्ति उन्नतिं प्राप्नुवन्ति अनेन इति दामोदरः।).
2.उदर means उत् अर superior(उत्) knowledge(अर). He confers this wisdom to the self-controlled(दामा:), so He is दामोदर।
3.उदर means उद्गताः अराः दोषाः। अर means bad qualities which are thrown out(udgataah). By His grace, the self-controlled experience this cleansing, so He is Daamodara.
4.He is attainable by self-control, and He is free from all faults and foibles, so He is
दामोदरः।(दमेन प्राप्यः उद्गतदोषः इति दामोदरः).
There are many more derivations, but, this much is enough.
SHRI RVD says:
दामोदर उदरीं दावें। म्हणतां भक्ताधीन व्हावें।।12।।
(He is tied with a rope around His belly and
He offers Himself to the devotee who chants
His name).
SHRI KD says:
ಕಾಮ ಕ್ರೋಧ ಬಿಡಿಸಿ ನಿನ್ನ।
ನಾಮ ಜಿವ್ಹೆಯೊಳಗೆ ನುಡಿಸೊ।
ಶ್ರೀ ಮಹಾನುಭಾವನಾದ ದಾಮೋದರಾ।।12।।
(Pray redeem me from lust and anger and make my tongue chant Thy name, O revered
DAAMODARA!).
13) ॐ श्री सङ्कर्षणाय नमः।
Aum Shri सङ्कर्षणाय नमः(no.552 in VSN).
Salutations to Shri SankarshaNa.
SHRI AS says:
1.During dissolution, He attracts equally and simultaneously all beings unto Himself, so He is SankarshaNa.(संहारसमये युगपत् प्रजाः
संकर्षतीति सङ्कर्षणः).
SHRI PB says:
1.He attracts equally(समं कर्षति) all animate and inanimate creation unto Himself during
samsaara.(सङ्कर्षणः संसृतौ यः समं चिदचितौ
कृषेत्).Entire creation gravitates towards Him, be it in संसार or प्रळय. He is the Mega-Magnet
whose spell is all-enveloping.
MAADHVA commentators say:
1.He attracts all very well towards Him, so He is संकर्षः। He leads them (towards मोक्षः),
so He is नः।(सम्यक् कर्षतीति सङ्कर्षः, नयतीति नः,
संकर्षश्चासौ नश्च सङ्कर्षणः।).
2.He attracts very well the hearts of devotees unto Himself(भक्तानां मनः स्वात्मानं प्रति संकर्षतीती
सङ्कर्षण:)
3.HE is attracted by devotees wholeheartedly
(संकृष्यते भक्तैः मनसा इति सङ्कर्षणः).
SHRI RVD says:
सङ्कर्षण म्हणतां सार। जळती पापाचे सम्भार।।13।।
(The utterance of the name of SankarshaNa
burns away the piled up heap of sins).
SHRI KD says:
ಪಂಕಜಾಕ್ಷ ನೀನು ಎನ್ನ।
ಮಂಕು ಬುದ್ಧಿಯನ್ನು ಬಿಡಿಸಿ।
ಕಿಂಕರನ್ನ ಮಾಡಿಕೋ ಸಂಕರುಷಣಾ।।13।।
(O Lotus-Eyed VishNu, pray relieve me of my
foolishness and make me Thy servant, O SANKARSHANA).
14) ॐ श्री वासुदेवाय नमः।
Aum Shri Vaasudevaaya namaha (no.332, 695, 709 in VSN).
Salutations to Shri Vaasudeva.
SHRI AS says:
1.He is called Vaasu because He envelopes everything(वासयति आच्छादयति सर्वमिति वासुः).
He is Deva because(according to the root दिव्) He illumines, sports, is victorious, acts, reveals, is praised and goes(दीव्यति, क्रीडति,
विजिगीषते, व्यवहरति, द्योतते, स्तूयते, गच्छतीति देवः).
2.He is called Vaasudeva because He is the God(deva) in whom abide all beings(सर्वाणि तत्र भूतानि वसन्ति परमात्मनि।भूतेषु च सर्वात्मा वासुदेवः ततः
स्मृतः।).and He abides in all.
3.He is the child of Vasudeva(वसुदेवस्य अपत्यं
वासुदेवः).
4.He envelopes everythhing with His power of माया (जगद् वासयति आच्छादयति मायया इति वासु:),so He Vaasu. He is God also(स एव देवः). So, He is Vaasudeva.
SHRI PB says the same as above.
MAADHVA commentators say:
1 A pure Saatvic heart is called Vasudeva in Bhaagavata. He is revealed in such heart.
(विशुद्धसत्वं वसुदेव संज्ञितं भागवते। तस्मिन् द्योतयतीति
वासुदेवः।).
2.He is everywhere and in Him is everything, so He is Vaasu. He is luminous, so Deva.
(सर्वत्र वसति सर्वमत्र वसतीति वासु:। दीव्यति द्योतत इति देवः। वासुश्चासौ देवश्च इति वासुदेवः।).
3.He knows, so He is वाः, He creates, so He is
सु:, He shines, He sports, so देवः।(वाति जानाति इति वाः, सूते उत्पादयति इति सुः। दीव्यति द्योतते क्रीडतीति
देवः। वासुस्चासौ सुश्चासौ देवश्च वासुदेवः।).
4.He veils His स्वरूप in the जीव
during samsaara, but, unveils it for him in Moksha(वासयति आच्छादयति आत्मस्वरूपं संसार इति वासु:, देवयति द्योतयति मोक्षे आत्मस्वरूपम् इति देवः।).
5.He confers enlightenment to the
deserving and deprives it to the undeserving,
so He is Vaasu. He is luminous, so Deva.
(योग्येषु वं ज्ञानं अस्यति स्थापयति, आयोग्येषु अस्यति निरस्यति इति वासु:, दीव्यति क्रीडतीति देवः।)
There are many more derivations from their
prolific pen, but, this much is enough.
SHRI RD says:
वासुदेव सर्वीं वसे। नाम घेतांं दूरी नसे।।14।।
(Vaasudeva dwells in everything and everyone. Chanting His name will ensure He is not faraway).
SHRI KD says:
ಏಸು ಜನ್ಮ ಬಂದರೇನು। ದಾಸನಲ್ಲವೇನೊ ನಾನು।
ಘಾಸಿ ಮಾಡದಿರು ಎನ್ನ ವಾಸುದೇವನೆ।।14।।
(What does it matter where and how many times I am born? Am I not Thy servant? Pray don’t be rude with me and make me feel deprived(of Thy Grace), O VAASUDEVA).
15) ॐ श्रीं प्रद्युम्नाय नमः।
Aum Shri Pradyumnaaya namaha
(no.640 in VSN).
Salutations to Shri Pradyumna.
SHRI AS says:
1. He is endowed with excellent wealth.
(His innumerable excellences, daivi sampat of Geeta, constitute His wealth(प्रकृष्टं द्युम्नं
द्रविणं अस्येति प्रद्युम्नः)
2. He is a part of what the Bhaagavataas call as the fourfold (चतुर्व्यूह) manifestation of God – Vaasudeva, SankarshaNa, Pradyumna, Aniruddha(चतुर्व्यूहात्मा वा).(cf. Brahma Sootra
उत्पत्त्यसंभवात् 2-2-42).
SHRI PB says:
He reveals Himself (to devotees). He abides within(our hearts) and He confers liberation
to the devotees(आत्म प्रद्योतनत्वात् च प्रद्युम्न इति
कथ्यते। अधिष्ठाय स्थितः साक्षात् भक्तानां सुगतिप्रदः।।)
MAADHVA commentators say:
1.He who is endowed with abundant(प्र, प्रकृष्ट)
light, knowledge, wealth, glory and strength
– several meanings of dyumna – is Pradyumna(प्रकृष्टं द्युम्नं ज्ञानं धनं यशः बलम् वा यस्य
– सः प्रद्युम्नः।).
2.He who confers the above gifts to devotees is Pradyumna.(प्रकृष्टं……. यस्मात् सः
प्रद्युम्नः।).
3.He who reveals Himself exceedingly well through Vedaa-s etc is Pradyumna(वेदादिभिः आत्मानं प्रकर्षेण द्योतयति इति प्रद्युम्नः।).
4.He, who has given us this wealth called human body(which is a means to साधना) is
Pradyumna(प्रकृष्टं द्युम्नं देहरूपा सम्पत् यस्मात् सः).
5.He, from whom sun etc become luminous, is Pradyumna(सूर्यादीनां प्रकृष्टं द्युम्नं प्रकाशः यस्मात् सः).
SHRI RVD says:
म्हणतां प्रद्युम्न नामासी । मदन पीडिना भक्तांसी।।15।।
(When the name of Pradyumna is uttered, lust (cupid, काम) will cease to torment us).
SHRI KD says:
ಬುದ್ಧಿಶೂನ್ಯನಾಗಿ ಎನ್ನ। ಪದ್ದ ಕಾರ್ಯ ಕುಹಕಮನವ।
ತಿದ್ದಿ ಹೃದಯ ಶುದ್ಧಿಮಾಡೋ ಪ್ರದ್ಯುಮ್ನ ನೆ।।15।।
(Foolishly do I act and my mind is cunning and fraudulent. Please mend my mind and cleanse my heart, O PRADYUMNA).
16) ॐ श्री अनिरुद्धाय नमः।
Aum Shri Aniruddhaaya namaha
(no.185, 638 in VSN).
Salutations to Shri Aniruddha.
SHRI AS says:
1.When He manifests(as Avataar, for example), He is not obstructed by anyone.
(न केनापि प्रादुर्भावेषु निरुद्ध इति अनिरुद्ध:)
2.He is one of the four-fold manifestations
(चतुर्व्यूह).(Pls see my note on Pradyumna).
(चतुर्व्यूहेषु चतुर्थो व्यूहः).
3.He is never stalled by enemies(न निरुध्यते
शत्रुभिः कदाचिदिति).
SHRI PB says:
1.His deeds, unobstructed(अनिरुद्ध), are endless(अनन्त चेष्टायुक्तत्वात् अनिरुद्धः उदाहृतः).
MAADHVA commentators say:
1.In the discharge of His functions like creation,He is not obstructed(निरुद्ध) by anyone(सृष्ट्यादि स्वक्रियासु केनापि निरुद्धो न भवति).
2.His performance is never adversely affected by any defect(as happens in our case)(येन केनापि दोषेण निरुद्धो प्रतिबद्धो न भवति).
3.He is made captive(रुद्धः) in the heart by those who strive(अनिभि:)(अनिभिः प्रयत्नवद्भिः हृदि रुद्धः इति).
SHRI RVD says:
अनिरुद्ध म्हणतां मुखीं। आवरिला जो नवजे दुःखीं।।16।।
(When the name of Aniruddha is uttered, one will never be in sorrow).
SHRI KD says:
ಜನನಿ ಜನಕ ನೀನೆ ಎಂದು। ನೆನೆವೆನಯ್ಯ ದೀನಬಂಧು।
ಎನಗೆ ಮುಕ್ತಿ ಪಾಲಿಸಯ್ಯಾ ಅನಿರುದ್ಧನೆ।।16।।
(O Kinsman of the distressed, I will remember Thee as my Mother and Father.
Pray grant me liberation, O ANIRUDDHA!).
17)ॐ श्री पुरुषोत्तमाय नमः।
Aum Shri Purushottamaaya namaha
(no.24 in VSN).
Salutations to Shri Purushottama.
SHRI AS says:
1. As said in गीता (XV-18), He is called
Purushottama because He is above both
क्षर (the mutable Nature(संसार माया वृक्ष symbolised as अश्वत्थ) and अक्षर(the seed of
this Peepal Tree, संसरबीजभूतादपि उत्कृष्टतम
ऊर्ध्वतमो वा).(Ref. गीताभाष्य of AS).
SHRI PB says:
1.He is superior to renowned personalities
like Buddha etc.(बुद्धादि पुरुषेभ्यो यो हि उत्कृष्ट:
पुरुषोत्तमः). कृष्ण excels all these figures who have left their footprints on the sands of Time. They owe their inspiration to Him, whether they gratefully acknowledge it or not.
MAADHVA commentators say:
1.He is full(of all excellences), so पुरुष. He is, therefore, most superior(उत्तम).(पूर्णत्वात् पुरुषः।
पुरुषश्चासौ उत्तमश्च पुरुषोत्तमः।).
2.The 4-faced Brahmaa, in charge of individual souls,is Purusha. VishNu is superior to him(सर्व जीवाभिमानी चतुर्मुखः पुरुषः।
तस्मादपि उत्तमः पुरुषोत्तमः।).
3. He is Purushottama because of whose grace human beings are superior to animals. (पुरुषाः मानवाः पश्वाद्यपेक्षया उत्तमाः येन सः पुरुषोत्तम:).
SHRI RVD says:
म्हणतां नाम पुरुषोत्तम। अनुभव पाविजे परम ।।17।।
(With the utterance of the name of Purushottama, we will be blessed with His divine experience.)
SHRI KD says:
ಹರುಷದಿಂದ ನಿನ್ನ ನಾಮ। ಸ್ಮರಿಸುವಂತೆ ಮಾಡು ನೇಮ। ವಿರಿಸು ಚರಣದಲ್ಲಿ ಪುರುಷೋತ್ತ ಮಾ।।17।।
(Please make me remember Thy names with joy. Let this remembrance be my daily routine. Make me ever devoted to Thy Feet,, O PURUSHOTTAMA).
18) ॐ श्री अधोक्षजाय नमः।
Aum Shri Adhokshajaaya namaha
(no.415 in VSN).
Salutations to Shri Adhokshaja.
SHRI AS says:
1.He does not suffer any lessening in His nature and so, He is Adhokshaja(अधो न क्षीयते जातु। तस्मात् तस्मात् अधोक्षज:।। A verse from Udyoga Parva of Mahaabhaarata).
2.He manifested as Viraat Purusha(Cosmic Person) between earth and the sky(द्यौरक्षम् पृथिवी चाधः तयोर्यस्मादजायत।मध्ये वैराज रूपेण इति
वा अधोक्षज:).
3.When the senses(अक्षाणि) are turned inward
(अध:), His realisation takes place(ज, जायते), so He is Adhokshaja(अधोभूते ह्यक्षगणे। प्रत्यग्रूप प्रवाहिते। जायते तस्य वै ज्ञानं। तेनाधोक्षज उच्यते।।).
SHRI PB says:
1.He is like an ocean of nectar. All partake of it always and yet, it does not get less in the least(सदा उपभूज्यमानोऽपि सर्वैः अमृतसिन्धुवत्।
अधो न क्षीयते जातु तस्मात् तस्मात् अधोक्षज:।।
MAADHVA commentators say:
1.Sensory input is ‘below’ Him(i.e.He is beyond the reach of senses)(अक्षजम् अक्षजनितं ज्ञानं यस्मात् अधः स अधोक्षज:).
2.He manifests to those who have controlled the senses(अधः कृतानि अक्षाणि इन्द्रियानि यैः ते
अधोक्षाः। इन्द्रियनिग्रहवन्तः तेभ्यः जातत्वात् अधोक्षज :).
3.He is never attainable by the morally fallen
(अधः अधस्थितत्वात् निकृष्टाः। तान् प्रति न क्षियति
गच्छति इति अधोक्षज:).
SHRI RVD says:
म्हणतां अधोक्षज देवो। अधोगतीचा नाहीं भेवो।।18।।
(To him, who recites the name of Adhokshaja, there is no fear of a spiritual downfall).
SHRI KD says:
ಸಾಧುಸಂಗ ಕೊಟ್ಟು ನಿನ್ನ। ಪಾದಭಜನೆಯಿತ್ತು ಎನ್ನ।
ಭೆದಮಾಡಿ ನೋಡದಿರು ಶ್ರೀ ಅಧೋಕ್ಷಜಾ।।18।।
(Confer on me the company of the good and the righteous. Grant me the worship of Thy
feet.Be impartial and pray don’t discriminate
against me, O ADHOKSHAJAA).
19) ॐ श्री नारसिंहाय नमः।
Aum Shri Naarasimhaaya namaha
(no.21 in VSN).
Salutations to Shri Naarasimha.
SHRI AS says:
1.The limbs of both man and the lion are seen in Him(नारस्य सिंहस्य च अवयवा यस्मिन् लक्ष्यन्ते
सः)
SHRI PB says:
1.To confer fearlessness to the devotees, He assumes the form of both man and the lion
as and when He desires(नरवत् सिंहवत् रूपं यो
बिभर्ति अभयप्रदं। यथाकामं तु भक्तानां नारसिंहवपुश्च सः।). When the occasion demands He can be
gentle like a human being and/or ferocious like a lion too. He can don saatvik, raajasik or taamasik masks to suit the occasion, but the
purpose is same: अभय प्रदान(boon of fearlessness).
MAADHVA commentators say:
1.Like lion among animals(king of forest), He
towers above all purushaas(souls). He is
Naarasimha.(सर्वेषाम् भूतानां वीर्यतम: श्रेष्ठतमः
सिंहो यथा तथा सर्वपुरुषेषु उत्तमः हरिः).
2.He dispels and destroys the ignorance, doubt etc of human beings by granting them His vision(नराणामिदम् अज्ञान संदेहादि नारं हिनस्ति स्वदर्शनमात्रेण इति).
SHRI RVD says:
म्हणतां नरसिंह नामासी। सकळीं देखे श्यामासी।।19।।
(By chanting the name of Narasimha, one will have the vision of KrishNa everywhere
and in everyone).
SHRI KD says:
ಚಾರು ಚರಣ ತೋರಿ ಎನಗೆ। ಪಾರುಗಾಣಿಸಯ್ಯ ಕೊನೆಗೆ। ಭಾರ ಹಾಕುತಿರುವೆ ನಿನಗೆ ನಾರಸಿಂಹನೇ।।19।।
(Pray show me Thy charming feet and make me cross over when I breathe my last.
I am tossing all my burden on to Thee, O NAARASIMHA).(May I snap out of the cycle of repeated births and deaths!).
20) ॐ श्रीं अच्युताय नमः।
Aum Shri Achyutaaya namaha
(no.100, 318, 552 in VSN).
Salutations to Shri Achyuta.
SHRI AS says:
1.He does not budge from His true nature and power. He did not nor will He do so in future. (स्वरूप सामर्थ्यात् न च्युतो न च्यवते न च्यविष्यते).
2.He is singularly free from the six mutations(shaD vikaara) which are the bane of Nature(षड्भावविकाररहितत्वात् अच्युतः)(अस्ति
जायते वर्धते विपरिणमते अपक्षीयते विनश्यति – these
are the six modifications we have seen in the earlier series).
SHRI PB says:
1.He has never in the past deserted His devotees. He ensures that those who have
sought His shelter are not left out.(भक्तेभ्योऽच्युत पूर्वत्वात् अच्युतः परिकीर्तितः।
आश्रितानां च्युतिः यस्मात् नास्ति सः अच्युत इरित:।।)
2.He does not get dislodged from His position and status like Brahmaa and others(ब्रह्मादिवत् न च्यवते स्थानात् इति अच्युतः स्मृतः).
MAADHVA commentators say:
1.He never slips from His swaroopa, guNa and kriyaa(intrinsic nature, attributes and acts)(स्वरूपतः गुणतः क्रियातो वा न च्यवत इति).
2.He, because of whom, Brahmaa etc and liberated souls never suffer diminution in their knowledge, bliss etc, is Achyuta(ब्रह्मादीनां मुक्तात्मनां वा न विद्यते च्युतिः ज्ञानानन्दादिषु अपगमः येन सः).
3.He does not go back on His assurance during Avataar(एक वचनी) like Shri Raama
(अवतारकाले स्ववचनात् न च्यवत इति).(रघुकुलरीत
सदा चली आई। प्राण जाय पर बचन न जाई।।).
SHRI RVD says:
म्हणतां अच्युत प्रेमानें। अविनाशी तो नेमानें।।20।।
(By chanting the name of Achyuta, one realises his immortal nature without fail).
SHRI KD says:
ಸಂಚಿತಾರ್ಥ ಪಾಪಗಳನು। ಕಿಂಚಿತಾದ ಪೀಡೆಗಳನು।
ಮುಂಚಿತವಾಗಿ ಕಳೆದು ಪೊರೆಯೊ ಸ್ವಾಮಿ ಅಚ್ಯುತಾ ।।20।।
(Pray rid me of the backlog of my sins and
whatever few aches and pains I have,in advance, and take care of me, O ACHYUTA).
21) ॐ श्री जनार्दनाय नमः।
Aum Shri Janaardanaaya namaha
(no.126 in VSN).
Salutations to Shri Janaardana.
SHRI AS says:
1.He quells the wicked and the vicious and packs them off to hells etc(दुर्जनान् अर्दयति हिनस्ति नरकादीन् गमयतीति वा जनार्दनः).
2.people pray to Him for accomplishing the
primary objective of life – material welfare and spiritual weal.(जनैः पुरुषार्थं अभ्युदय नि: श्रेयस
लक्षणं अर्द्यते याच्यते इति जनार्दनः)
SHRI PB says:
1.He quickly pounds and pummels those who vilify the devotees and are inimical to them.(भक्तविद्वेषिणां तूर्णं मर्दनात् स जनार्दनः).
MAADHVA A commentators say:
1.He is unborn and He wards off samsaara(round of births and deaths)(न जायते – जनः – अर्दयति हिनस्ति संसारम् इति अर्दनः).
2.He puts an end to the rebirth of His devotees(भक्तानां जनं जननम् अर्दयति हिनस्ति इति).
3.He enters into the bodies of the souls.
(जीवात्मनां जनान् देहान् अर्दति गच्छति प्रविशतीति तावत्)(अर्द गतौ याचने हिंसायां च).
4.Good and righteous people pray to Him for
Moksha(सज्जनैः मोक्षार्थं अर्द्यते याच्यत इति).
SHRI RVD says:
म्हणतां जनार्दन वाणीं। जन्म मरण दृष्टीं नाणीं।।21।।
(With the chant of the name of Janaardana , the round of repeated births and deaths goes out of sight.)
SHRI KD says:
ಜ್ಞಾನ ಭಕ್ತಿ ಕೊಟ್ಟು ನಿನ್ನ। ಧ್ಯಾನದಲ್ಲಿ ಇಟ್ಟು ಸದಾ।
ಹೀನ ಬುद्धि ಬಿಡಿಸೋ ಶ್ರೀ ಜನಾರ್ದನಾ।।21।।
(Pray confer on me Knowledge and Devotion.
May I be always meditating upon Thee.
Pray relieve me of my depraved intelligence, O JANAARDANA.)
22) ॐ श्रीं उपेन्द्राय नमः।
Aum Shri Upendraaya namaha
(no.151 in VSN).
Salutations to Shri Upendra.
SHRI AS says:
1.He was ‘born’ as brother to Indra.(इन्द्रम् उपगतो अनुजत्वेन इति उपेन्द्रः).(According to one account in the PuraaNa, VishNu is one among the 12 Aadityaas and was born next(upa) to Indra.
2.He was accorded a status higher(upari) than Indra.(यद्वा उपरि इन्द्रः). (In the Govardhan
episode in Bhaagavata, the humiliated Indra, with his ego deflated by Shri KrishNa, concedes the latter’s superiority and says that thenceforth Upendra will be one of Shri
KrishNa’s names glorified by gods.(उपेन्द्र इति कृष्ण त्वां गास्यन्ति भुवि देवताः)
SHRI PB says the same as above.
MAADHVAA commentators say:
1.He sees all this(as a witness), so He is called Indra and He abides close(upa) to us
(in our heart)(उप समीपे इदं सर्वं पश्यति)(इदं सर्वं पश्यतीति इन्द्रः).
2.He surpasses all and is endowed with seamless excellences(सर्वेभ्यो उपरः इन्दति
परमेश्वरो भवति, इदि परमैश्वर्ये).
SHRI RVD says:
उपेन्द्रनाम घेतां प्रीतीं। इन्द्रादीक त्यासी स्तविती।।22।।
(Even gods like Indra will praise him, who chants the name of Uoendra.)
SHRI KD says:
ಜಪತಪಾನುಷ್ಠಾನ ವಿಲ್ಲದೆ।
ಕುಪಥಗಾಮಿಯಾದ ಎನ್ನ।
ಕೃಪೆಯಮಾಡಿ ಕ್ಷಮಿಸಬೇಕು ಶ್ರೀ ಉಪೇಂದ್ರನೇ।।22।।
(Pray forgive me, who has gone astray into wrong alleys for want of japa, tapa and other
spiritual practices. Be compassionate to me,
O UPENDRA).
23) ॐ श्री हरये नमः।
Aum Shri Haraye namaha
(no.359, 650).
Salutations to Shri Hari.
SHRI AS says:
1.Just His remembrance by men(and women) relieves them of their sins and samsaara. So, He is called Hari.(स्मृतिमात्रेण पुंसां पापं संसारं च हरति इति हरिः।).
2.He uproots samsaara along with its cause,, so He is Hari(सहेतुकं संसारं हरति इति हरिः।).
SHRI PB says:
1.He was known as Hari when He was on Govardhana Hill(गिरौ गोवर्धनाख्ये तु देवः सर्वेश्वरो
हरिः।) Amid the lush greenery of Givardhana Giri, KrishNa sat wearing a green(हरित)
पीताम्बर and was called as Hari.
MAADHVAA commentators say:
1.All oblations offered into Yajna are His
(सर्व यज्ञभागहरत्वात् हरिः)(cf गीता 11-9).
2.During dissolution, He ‘takes away’ the world (सम्हारकाले जगत् सम्हरति) .
3Just His remembrance ‘steals away’ the sins of devotees piled up over several births(हरति अपहरति स्वस्मरणादेव भक्तानाम् अनेक जन्मार्जितं पापसञ्चयं इति हरिः).
4.Cherished in the heart, He is an antidote to all the faults of Kali(हरति परिहरति चित्तस्थः सर्वान् कलिकृतान् दोषान् इति हरिः).(कलि means कलहप्रियः,
quarrelsome, a very apt designation for our strife-torn Age).
5.During dissolution, He sports in the waters of the deluge(प्रलयजले हरति विहरति इति हरिः).
See how the Maadhva commentators have made a clever use of ‘hara’ with prefixes(उपसर्ग) like सम्, अप, परि and वि.
SHRI RVD says:
हरि म्हणतां सन्देह पळे। हरी वासना भ्रान्ति गळे।।23।।
(All doubts take to their heels when the name of Hari is chanted. This chant will remove all
cravings. All delusion will just drop off.)
SHRI KD says:
ಮೊರೆಯ ಇಡುವೆನಯ್ಯ ನಿನಗೆ। ಶರಧಿಶಯನ ಶುಭಮತಿಯ। ಇರಿಸು ಭಕ್ತನೆಂದು ಪರಮ ಪುರುಷ ಶ್ರೀ ಹರೇ।।23।।
(OThou, who sleepest in the ocean(क्षीर सागर),
I am pleading with Thee, grant me a benign
intelligence and pray cherish me as Thy devotee, O Supreme Person, SHRI HARI.)
24) ॐ श्री कृष्णाय नम:।
Aum Shri Krishnaaya
namaha
(no.57, 550 in VSN).
Salutations to Shri KrishNa.
SHRI AS says:
1.Krish (कृष्) means existence and Na(ण) means bliss according to Vyaasa
(कृषिर्भू वाचकः शब्दो णश्च निर्वृति वाचकः). So, KrishNa is Sacchidaananda.
2.,He is dusky in complexion (कृष्णवर्णात्मकत्वात्वा).
3.Vyaasa is also refered to as KrishNa:
(कृष्ण द्वैपायनं व्यासं, विद्धि नारायणं प्रभुम्)
SHRI PB says:
1.He is sporting in His various pranks and pastimes joyously in privacy.(एकांत लीला रसतो
निर्वृतः कृष्ण उच्यते) (कृष्ण is joy incarnate. He is Rasa, aesthetic pleasure, रसो वै सः as the Taittiriya Upanishad puts it).
2. In Shaanti Parva of Mahaabhaarata, KrishNa tells Arjuna: “I till the land by turning into the plought made of iron and my complexion is dark, so I am KrishNa, O Paartha”)
(कृषामि मेदिनीं पार्थ भूत्वा कृष्णायसो महान्।
कृष्णो वर्णश्च मे यस्मात् तेन कृष्णोऽहम् अर्जुन।।) God is everything, so even the lowly plough is a विभूति of Shri KrishNa. Tagore says He is in the “tiller of the soil and hewer of the stone”.
MAADHVA commentators say:
1.’KrishNa’ – this name means ‘full of happiness and strength’ (कृषि पूर्णत्वात्। सुखरूपत्वाद् बलरूपत्वाद् वा ण:।
2.He bestows ज्ञान and भक्ति etc upon those who are endowed with सत्व गुण and draws(कर्षति) them near Him.(सात्विकेभ्यः
ज्ञान भक्त्यादीन् दत्वा तान् स्वसमीपं कर्षति इति).
3.He pulls up(उत्कर्षति) those who are सात्विक
from sin and samsaara.(सात्विकान् पापाद्
संसाराद् वा कर्षति उत्कर्षति उद्धरतीति यावत्).
4.He pushes aside the sinners into darkness
and/or hell(पापिनः नरकम् अन्धतमो वा कर्षति
अपकर्षतीति).
By making a clever use of prefixes like अप, उत् and उप etc the commentators spin off a variety of meanings. So it is said about prefixes::
उपसर्गेण धात्वर्थो बलादन्यत्र नीयते।
प्रहाराहारसम्हारविहारपरिहारवत्।।
(The prefixes spiritaway the original meaning
of the root(dhaatu) elsewhere and radically
alter the meaning. For example: PRAhaara,
AAhaara, SAMhaara, VIhaara and PARIhaara)
SHRI RVD says:
श्रीकृष्ण म्हणवुनि नमस्कार। करितां सार हा संसार।।24।।
(Offering salutations to Shri KrishNa by chanting His name – well, this is, indeed, the
essence of संसार.) We say of Shiva also as संसार-सार(संसारसारं भुजगेन्द्रहारम्). संसार becomes meaningful and significant only when we make room for God and the Guru in it. Otherwise, it becomes just ‘a tale told by an idiot signifying nothing’.
SHRI KD says:
ಪುಟ್ಟಿಸಲೇ ಬೇಡ ಇನ್ನು। ಪುಟ್ಟಿಸಿದಕೆ ಪಾಲಿಸೆನ್ನ।
ಇಷ್ಟು ಮಾತ್ರ ಬೇಡಿಕೊಂಬೆ ಶ್ರೀ ಕೃಷ್ಣನೇ।।24।।
(May I not be born at all.. But, now, having made me born,, pray take care of me. This is all I pray for, O SHRI KRISHNA).
THE 24 NAMES OF VISHNU
Thus ends this rosary of 24 names of VishNu.. We began with Keshava, the slayer of the demon Keshi, Keshi symbolising the ‘hairy’ body and his slaying symbolising the riddance of body-consciousness. We kept on learning one or the other aspect of God until we came to Shri KrishNa, heralding the dawn of KrishNa Consciousness (KrishNa Chaitanya), the crowning glory of all our साधना. When Keshi was haunting us, we used to think देह माझा, मी देहाचा। Now we should learn to say like तुकाराम: देव माझा, मी देवाचा। This is God-Consciousness or KrishNa-Consciousness (कृष्ण चैतन्य). ॐश्री कृष्णाय नमः।
The 24 names culled out by an unknown genius from VishNu Sahasra Naama and tagged onto Aachamana constitute the cream and the quintessence of the thousand names. Everyone should know them by heart
and ruminate over the message of each name. What are the lessons? Here’s a quick recap of the salient points:
1. Aum Shri Keshavaaya Namaha
We have to shed our mistaken identity with
body(केशी) (dehaatma buddhi). Slaying of
the demon Keshi symbolises this act.
2. Aum Shri NaaraayaNaaya Namaha
God is the shelter(अयनम्) and solace of all
mankind(नार).
3. Aum Shri Maadhavaaya Namaha
The delusive power of माया(मा) is
subservient to the Lord. We can overcome
माया by surrender to her Lord(धव), VishNu.
4. Aum Shri Govindaaya Namaha
Making our senses(गो) and speech(गो) our
means, we have to obtain (विन्द) Him. We have to elevate every sensation into a perception of the Divine.
5. Aum Shri VishNave Namaha God is omnipresent (व्याप्नोति इति विष्णुः).
6. Aum Shri Madhusoodanaaya Namaha
The more we move nearer to God, the farther we go from the seductive
charm (मधु) of the senses.
7. Aum Shri Trivikramaaya Namaha Our Self is the screen on which the three(त्रि) strides(विक्रम) of wakefulness, dream and deep sleep come and go. Our
Atman is unstained by this passing parade
of these states(अवस्था त्रय).
8. Aum Shri Vaamanaaya Namaha
The Self is the ‘dwarf’ (वामन) seated in our
heart.
9. Aum Shri Shreedharaaya Namaha
God is the treasure house(धर) of all
excellences (श्री). A bit of His splendour will be ours too if we stay perpetually (नित्य and सतत) connected with Him. This is the secret
of सन्निकर्ष।
10.Aum Shri Hrishikeshaaya Namaha
God is the supreme controller (ईश) of all
our senses (हृषीक). He is their Master-switch.
11. Aum Shri Padmanaabhaaya Namaha
God is enshrined in the centre (नाभि) of the
lotus(पद्म) of our heart. He is to be sought there. (कहां कहां ढूंढेरे बन्दे मैं तो तेरे पासरे asks
Kabir).
12. Aum Shri Daamodaraaya Namaha
We can bind Him with the silken cord (दाम) of our devotion and love, our भक्ति and प्रेम.
THE 24 NAMES OF VISHNU
13. Aum Shri SankarshaNaaya Namaha
God’s pull (सङ्कर्षण)is irresistible.
Knowingly or unknowingly, we are all
gravitating towards Him. He is the silent
puller.
14. Aum Shri Vaasudevaaya Namaha
He is the Shining One(deva), whose
presence is brooding over everything
(वासयति आच्छादयति सर्वम्).
15. Aum Shri Pradyumnaaya Namaha
He is our most precious(प्र) wealth (द्युम्न), which is ever full.(त्वमेव विद्या द्रविणं त्वमेव)
(द्रविणम् means wealth).
16. Aum Shri Aniruddhaaya Namaha
He is invincible. With God beside us, we can press forward undaunted (अनिरुद्ध) (हम होंगे कामयाब एक दिन). (With Thee, O God, I am a hero; Without Thee, I am a zero!).
17. Aum Purushottamaaya Namaha
His grace is to be sought assiduously
if we have to rise above both the kshara and akshara(the mutable Natureand its seed, the माया।).
18. Aum Shri Adhokshajaaya Namaha
1. We have to turn our mind and the senses
(अक्ष) inward(अध:) if we have to experience
Him. ‘
2. He is beyond the reach of the senses, mind and the intellect.
19.Aum Shri Naarasimhaaya Namaha
We can’t trifle with Him, saying He is all-forgiving. He can be fierce and
ferocious like a lion(सिंह) if need be,.
20.Aum Shri Achyutaaya Namaha
He never (अ) strays away (च्युत) from His intrinsic nature nor does He renege on His promise to take care of His devotees.
21. Aum Shri Janaardanaaya Namaha
He punishes (अर्दयति) the wicked and the
vicious souls (जन). He is also praised (अर्द्यते) in prayers and psalms by the
devout (जनैः).
22. Aum Shri Upendraaya Namaha
He is the God above (उपरि) all gods represented by Indra.
23. Aum Shri Haraye Namaha
God is the cure-all for all our malaise. His remembrance is an antidote to all the ills of संसार। He removes(हरति) अविद्या,
(Ignorance), the root-cause of संसार।
24. Aum Shri KrishNaaya Namaha
He is the Mega-Magnet who is pulling (कर्षति) us unto Himself. If we have not
yet got latched onto Him, we have to blame ourselves: We have become ‘rusty’
and the solution is unswerving साधना under the benign guidance of our
Sadguru.
BHAASKARAACHAARYA (1114-1185 c.e.)
Indian Institute of Scientific Heritage, Trivandrum has published a very interesting booklet by Dr.N.Gopalakrishnan entitled
ANCIENT INDIAN KNOWLEDGE IN ARITHEMATICS AND MENSURATIONS. In this booklet, this CSIR Scientist quotes the ancient Indian mathematician Bhaskaracharya extensively. Bhaaskaraachaarya wrote a book to teach mathematics to his daughter and named the book after her as Leelaavati. In this book the last section deals with what he calls kuttakam. This corresponds to what we now refer to as FACTORIALS of which the sign is the exclamation mark !. He poses two interesting problems, one relating to Shiva and the other to VishNu. His shloka goes
like this:
पाशाङ्कुशाहि डमरुक कपालशूलैः
खट्वाङ्ग शक्ति शर चापयुतैर्भवन्ति।
अन्योन्य हस्तकलितैः कतिमूर्तिभेदाः
शम्भोर्हररिव गदारि सरोज शङ्खैः।।
There are ten articles with Shiva – the noose, the goad, the serpent, small drum, human skull, the trident, the elbow-rest (khatvaanga), the weapon Shakti, arrow and the bow. With permutations and combinations of these insignia without any repetition, how many images of Shiva are possible?
Likewise, Hari wields mace, chakra,lotus and the conch. How many images of Hari are
possible, reshuffling these four insignia?
These are problems of factorials and, in the case of Shiva(10!), it is 1*2*3*4*5*6*7*8*9*10(* means multiplication). This is a mind-boggling figure – 36,28,800. Can any human sculptor craft so many images, each distinct from the other? Impossible!
But, in the case of VishNu, it is not that
formidable a task. 4!(factorial four) is just 24 (1*2*3*4,)(* means multiplication,). Hence the choice of number 24 for VishNu during Aachaman.(चतुर्विंशति केशवनामानि).
A scholar by name Shri Chandrahas Halai in his post on the digital platform Indica Today says that in the Shri Venkateshwara Temple(popular locally as Baalaaji Temple) in Fanaswadi(near Mumbadevi shrine, Kalbadevi) in Mumbai, all these 24 images of VishNu, each holding a different permutation and combination of shankha, chakra, gadaa and padma are sculpted on the walls. I have visited this temple more than 45 years ago, but, don’t remember these details. My abiding memory is about the sacred ambience within the shrine. You don’t feel you are in the bustling boisterous Kalbadevi area. An aura of holiness and an old-world charm pervades this temple inside. Those who cannot make it to Tirupati visit here and make their offerings into the हुण्डि. I shall certainly visit again when I have finally unmasked the mask!
I was not aware of this post by Shri Chandrahas Halai. Smt.Anupama Chandavar,
Bengaluru stumbled upon it when she was surfing the internet and forwarded it to me.
I thank her for her very thoughtful gesture.
AACHAMAN AND THE 24 NAMES OF VISHNU
Tabulated below are the permutations and combinations of Shankha, Chakra, Gadaa and Padma worked out by Shri Chandrahas Halai in his Indic Today post:
1. KESHAVA
Padma Shankha Chakra Gadaa
2. NAARAAYANA
Shankha Padma Gadaa Chakra
. 3. MAADHAVA
Gadaa Chakra Shankha Padma
4. GOVINDA
Chakra Gadaa Padma Shankha
5. VISHNU
Gadaa Padma Shankha Chakra
.6. MADHUSOODANA
Chakra Shankha Padma Gadaa
7. TRIVIKRAMA
Padma Gadaa Chakra Shankha
.8. VAAMANA
Shankha Chakra Gadaa Padma
9. SRIDHARA
Padma Chakra Gadaa Shankha
10.HRISHEEKESHA
Gadaa Chakra Padma Shankha
11.PADMANAABHA
Shankha Padma Chakra Gadaa
12.DAAMODARA
Padma Shankha Gadaa Chakra
13.SANKARSHANA
Gadaa Shankha Padma Chakra
14. VAASUDEVA
Gadaa Shankha Chakra Padma
15. PRADYUMNA
Chakra Shankha Gadaa Padma
16.ANIRUDDHA
Chakra Gadaa Shankha Padma
17.Purushottama
Chakra Padma Shankha Gadaa
18.Adhokshaja
Padma Gadaa Shankha Chakra
19.Naarasimha
Chakra Padma Gadaa Shankha
20.Achyuta
Gadaa Padma Chakra Shankha
21.Janaardana
Padma Chakra Shankha Gadaa
22.Upendra
Shankha Gadaa Chakra Padma
23.Hari
Shankha Chakra Padma Gadaa
24.Shri KrishNa
Shankha Gadaa Padma Chakra.
The order of these four objects in VishNu’s hands will be: lower right, upper right, upper
left, lower left of the Lord.
(Courtesy: Indica Today & Shri Chandrahas
Halai).