VISHNU SAHASRANAAMA
PART 2
600 to 780
VISHNU SAHASRANAAMA-3
Jai Shankar
Today is the auspicious JANMA TITHI of our beloved Sadguru P.P. Shrimat Sadyojat Shankarashram Swamiji and I propose to
start a series on VISHNU SAHASRANAAMA with the blessings of Lord Bhavaishakara and the Guruparampara and, of course, your
best wishes.
The longest epic in the world, महाभारत, is hailed as the ‘fifth Veda’ (पञ्चम वेद). It expounds all about Dharma, Artha, Kaama and Moksha – the four primary goals of our life(पुरुषार्थ). It is said: “What is here in this book can be found elsewhere, what is not here is nowhere else(यदिहास्ति तदन्यत्र, यन्नेहास्ति न तत् क्वचित्).
It is a very bright lamp of wisdom lit by Maharshi Veda Vyasa(प्रज्वालितो ज्ञानमयः प्रदीपः), as one of the Gita Dhyaana-shlokaas puts it.
महाभारत is known as शत साहस्री because it has one lakh verses. While रामायण depicts the consequences of unbridled lust(काम) of RaavaNa and Bhagavata, of runaway anger(क्रोध) of Kamsa, महाभारत depicts the catastrophic fallout of Duryodhana’s greed
(लोभ). These three – काम, क्रोध and लोभ – are called the gateways to hell and they bring about our decadence, says Gita(त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभः तस्मादेतत् त्रयं त्यजेत्। Ch.XVI-21). Thus, our three great spiritual classics are eloquent commentaries on the havoc these three fatal flaws wreak in our life.
महाभारत is a treasure trove. There are many gems in it – Bhagavadgeeta, VishNu Sahasranaama(VSN), Sanatsujaateeya, Yaksha-PrashNa, Anusmriti, Bhishma-Stavaraaja, Gajendra-Moksha, Shiva Sahasranaama, ANu Geetaa etc.
Next to भगवद्गीता, it is VSN that has lingered long in our collective consciousness. Sang आचार्य शङ्कर in his भज गोविन्दम् – गेयं गीता नामसहस्रं ध्येयं श्रीपति रूपमजस्रम्। “Recite Geeta and VSN” – thus bade us our beloved Aachaarya. There are anthologies of 1000 Names of many deities in our tradition, but, VSN tops the popularity chart followed by LalitaSN.
No सहस्रनाम has so many commentaries as VSN. Aacharya Shankara(अद्वैत), Paraashara Bhatta(विशिष्टाद्वैत) and Maadhva commentators(द्वैत) have all been tempted to unravel the hidden meanings of VishNu’s thousand Names.
The version of VSN now in vogue is the one found in 149th chapter of अनुशासन पर्व of महाभारत. VSN is also found with some variations in some PuraaNaas like Padma PuraaNa.
As usual, dear Satish Kulkarni of Goregaon has set apart a webpage for this series.
V.RAJAGOPAL BHAT
12-11-2021.
VISHNU SAHASRANAAMA 370
600. शिवः (Shivah)
AS says: He purifies if we just remember His name.(स्वनामस्मृतिमात्रेण पावयन् शिवः।).
PB says: He does good to those who have the desire to experience the pleasures of life (भोक्तुम् इच्छा ). He also does good to those who seek liberation(मोक्तुम् इच्छा) from the tentacles of संसार। (सर्व बुभुक्षु मुमुक्षूणां शिवं करणात् शिवः।).
MC say: He renders everything auspicious
and pure.(शिवयति मङ्गलयति पावयति इति शिवः।).
Veda is Shiva because it purifies when we
listen, chant and reflect upon it. Veda can do this since it is He who accomplishes this through Veda.(स्वश्रवण पठन मननादिना शिवयति
पावयति इति शिवः वेदः। वेदद्वारा पावयितृत्वात् भगवान् एव प्रधानतः शिव:।).
The liberated blissful souls are शिन:, He activates even them (to do लोकसङ्ग्रह). (प्रशस्तं शं येषां ते शिनः मुक्तात्मानः, तानपि वर्तयति प्रवर्तयति इति शिवः।).
He is blissful, so शि, He personifies strength and/or knowledge, so वः। (प्रशस्तसुखवत्वात् शि,
बलरूपत्वात् ज्ञानरूपत्वात् वा वः, शि चासौ वश्च शिवः।).
We have completed 600 Names, so this is celebration time! Let us listen to Pandit Suresh Haldankar singing Achyuta Ananta Shridhara Madhava, Deva Aadidevaa Panduranga!
VISHNU SAHASRANAAMA 371
601. श्रीवत्सवक्षाः (Shreevatsavakshaah).
AS says: There is a mark known as Shrivatsa
on His chest.(श्रीवत्ससंज्ञं चिह्नं अस्य वक्षसि स्थितम्
इति श्रीवत्सवक्षाः।).
PB says: There is a mark on His chest, symbolic of Lakshmi’s soubhaagya and Hari’s being her consort.(लक्ष्मीवाल्लभ्य सौभाग्य
चिह्नं श्रीवत्सनामकम्। श्रीवत्सवक्षा अस्यास्ति वक्षसीति
स तु स्मृतः।।).
MC say: Shrivatsa is a whirl of white hair on His chest.(श्वेतरोमावर्तविशेषः वक्षसि अस्य वर्तत इति…)
Shrivatsa is symbolic of Prakriti. Lakshmi presides over Prakriti and Shrivatsa adorns His chest. (श्रीवत्स: प्रकृति: ज्ञेया। तस्य अभिमानिनी लक्ष्मि:। श्रीवत्स: अस्य उरसि अस्तीति श्रीवत्सवक्षाः।).
Hari is cherished in the bosom of Lakshmi.
(श्रीवत्साभिमानिन्या लक्ष्म्या: वक्षः उरः निवासस्थानतया
अस्य अस्तीति श्रीवत्सवक्षाः।).
We are all children of Mother Shree. He protects us.(वयं सर्वे श्रियः वत्साः, अतः श्रीवत्सा:,
अस्मान् वक्षते पालयतीति श्रीवत्सवक्षाः, वक्ष पालने।).
VISHNU SAHASRANAAMA 372
602. श्रीवासः (Shrivaasah)
AS says: Shree, the goddess of prosperity, dwells in His bosom forever.(अस्य वक्षसि श्रीरनपायिनी वसतीति श्रीवासः।).
PB says: He is the playground of Shree.(श्रियो
विहारस्थानत्वात् श्रीवास इति कथ्यते।). He is the garden of wish-fulfilling trees for Shree to frolic freely.
(श्रियो नित्यस्वैरविहार कल्पद्रुमोद्यानम्).
MC say: He is the dwelling place of Shree(Lakshmi).(वसति अत्र इति वासः वासस्थानम्।
श्रियः वासः श्रीवासः।).
Shree is prosperity. He is home to prosperity.
(श्री: सम्पत्तिः, तस्याः वासः श्रीवासः।).
The home of His devotees abounds in prosperity by His grace.(भक्तानां श्रीयुक्तः वासः वेश्म
यस्मात् सः श्रीवासः।).
He is the refuge of all, so श्री, He knows everything, so वाः, He moves everywhere, so सः। (श्रीयते सर्वैः इति श्री: आश्रयः, सर्वं वाति जानातीति वाः,
वानात् वासुदेवः, आ सर्वत्र सरतीति आसः, श्रीश्चासौ वाश्चासौ
आसश्च श्रीवासः।).
The senses are Shree. He dwells within them as their regulator. (श्रियः इन्द्रियाणि , तेषु नियामकतया
वसतीति श्रीवासः।).
VISHNU SAHASRANAAMA 373
603. श्रीपतिः (Shripatih)
AS says: During the churn of the milky ocean, several precious ‘gems’ came up and goddess
Lakshmi was one of these fourteen gems. The deadly poison, Halahala, too was a byproduct.
Leaving aside all the gods and the demons, Lakshmi chose VishNu as her consort, so He is Shripati.(अमृतमथने सर्वान् सुरासुरादीन् विहाय श्रीरेनं पतित्वेन वरयामास इति श्रीपतिः।). Shree is Supreme
Power and He is her consort.(श्रीः पराशक्तिः, तस्याः पतिरिति वा।). “परास्य शक्तिः विविधैव श्रूयते” (Shvetaashvatara Upanishad 6-8).
PB says: Of her own accord, Shree chose Him as her consort.(स्वयं श्रिया पतित्वेन वृतत्वात् श्रीपतिः
स्मृतः।).
MC say: He is the consort of Shree.(श्रियः पतिः
श्रीपतिः।).
He is resorted to by all, so He is Shri. He lords over all, so Patih.(सर्वैः श्रीयत इति श्री. सर्वपतित्वात् पतिः, श्रीश्चासौ पतिश्च श्रीपतिः।).
Shree is prosperity and He is her Lord.(श्री सम्पत्तिः, तस्याः पतिः श्रीपतिः।). गीता says: यत्र योगेश्वरः कृष्णो…. तत्र श्री..)(XVIII-78).
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The senses are Shree, He is their Lord.(श्रियः इन्द्रियाणि, तासां पतिः श्रीपतिः।).(उपनिषदि इन्द्रियाणां
श्रीत्वमुक्तम्।).”The senses constitute our Shree, our wealth”. Ours would have been an impoverished lot, indeed, if God had not gifted us the splendid senses to soak ourselves in the beauty and the grandeur of His magical creation.They are, indeed, our wealth(श्री). Like all wealth, however, we should take care that we use them(the senses) wisely to enrich our lives and glorify Him whose gift they are.
There is a celebrated essay – THREE DAYS TO SEE – by the brilliant Helen Keller, who was both blind and deaf. She says poignantly: “I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more
appreciative of sight; silence would teach him
the joys of sound. Now and then I have tested my seeing friends to discover what they see.
Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “NOTHING IN PARTICULAR” she
replied! I was not surprised because for long I had been accustomed to such responses. I have become convinced that those who can see see very little. How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note when I, who cannot see, find hundreds of things to interest me through mere touch……..”.
In Primary School(Marathi medium),
children are taught to sing a poem which celebrates the beauty of Nature and thereby the beauty of Almighty God who gifted us Nature. It is because of senses(श्री) we are able to appreciate and enjoy the splendour(श्री) iin
Nature.
VISHNU SAHASRANAAMA 374
604. श्रीमतांवरः (Shreemataamvarah)
AS says: The three Vedaas constitute Shree(wealth, beauty, grace, grandeur are the several meanings of श्री) of the gods like Brahmaa. VishNu ranks highest among them all. (ऋग्यजुः सामलक्षणा श्रीर्येषां तेषां सर्वेषां श्रीमतां विरिञ्च्यादीनां प्रधानभूत: श्रीमतां वरः।). (ऋचः सामानि यजूंषि। सा हि श्रीः अमृता सताम् इति श्रुतेः।).
PB says: He is the most superior among the gods .(देवानां श्रीमतां श्रेष्ठः श्रीमतां वर उच्यते।).
MC say: He is most superior among all who are endowed with श्री। (श्रीः सम्पत्तिः, तद्वतां मध्ये वरः श्रेष्ठः
श्रीमतां वरः।).
He is sought after by those who are endowed with the wealth of learning.(व्रियते इति वर:, श्रीः
विद्यात्मिका, तद्वतां वरः, विद्याख्यश्रीमद्भिः व्रियत इति श्रीमतां वरः।).
He bestows supremacy upon those who are endowed with Shree.(श्रीमतां सम्पन्नानां वरत्वप्रदत्वात्
श्रेष्ठत्व प्रदत्वात् श्रीमतां वरः।). Gita X-41 यद्यद्विभूतिमत्
सत्वं श्रीमदूर्जितमेव वा। तत्तदेवावगच्छ त्वं मम तेजोऽम्शसम्भवम्।।).
To those endowed with श्री, He confers knowledge and happiness.(श्रीमतां वं ज्ञानं रं रमणं
सुखमिति यावत् यस्मात् सः श्रीमतांवरः।).
The cluster of senses is shree(श्री), says the Upanishad. To those endowed with excellent senses, He gives knowledge and happiness.
(श्रियः इन्द्रियसम्पत्तयः, उपनिषदि चक्षुरादीन्द्रियाणां श्रीत्वमुक्तम्। तद्वन्तः प्रशस्तेन्द्रियवन्तः, तेषां वरत्वप्रदः ज्ञानसुखप्रदो वा श्रीमतांवरः।(वं ज्ञानं, रं रमणं सुखमिति यावत्).
VISHNU SAHASRANAAMA 375
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः।
श्रीधरः श्रीकरः श्रेयः श्रीमान् लोकत्रयाश्रायः।।(78।।
(10 Names).
605.श्रीदः (Shreedah)
AS says: He confers shree(श्री) upon devotees.
(श्रियं ददाति भक्तानां इति श्रीदः।).
Sri RamakrishNa used to quip: “Don’t seek Lakshmi directly. Seek Her Lord, VishNu, and She will follow Him as a matter of course,
being a pativrata(पतिव्रता)!”.
PB says: He gives to Lakshmi the wealth of His love.(निर्व्याजप्रणयश्रियं श्रियै ददातीति श्रीदः). Shiva and Parvati, VishNu and Lakshmi, Brahmaa and
Saraswati are as inseparable as word and its meaning(वागर्थाविव सम्पृक्तौ). In RamayaNa, Rama says: अनन्या हि मया सीता भास्करेण प्रभा यथा (Sita is as inseparable from me as sunshine from the sun).
MC say: He protects Lakshmi.(श्रियं दयत इति श्रीदः, देङ् रक्षणे).
He gives to His devotees Lakshmi as the fulfiller of all their wishes.(श्रियं लक्ष्मीं स्वभक्तेभ्यः ददाति अभीष्टप्रदतयेति श्रीदः।).
He gives wealth and prosperity. (श्रियं ददातीति श्रीदः).
He deprives(the wicked and the vicious) of their wealth.(श्रियं द्यति खण्डयति इति श्रीदः।). It is part of His निग्रह (punishment) as a hard task-master.
He gives us senses.(श्रियः इन्द्रियाणि ददातीति श्रीदः).
As the Kena Upanishad says, it is He who makes our senses, speech, mind etc do their job. He is the masterswitch and the trigger.
(डोळ्यानीं बघतो ध्वनी परिसतो कानीं…..ही ईश्वराची दया).
He protects our senses.(श्रियः इन्द्रियाणि दयत इति श्रीदः).
He deprives us of senses.(श्रियः द्यति खण्डयतीति
श्रीदः). Sense-impairment takes place as कर्मफल
and the law of Karma is supervised by Him.
(कर्तुराज्ञया प्राप्यते फलं । कर्म किंकरं कर्म तज्जडम् – Upadesha Saaram of Bhagavan RamaNa Maharshi.)
He gives us grace, beauty and elegance.(श्रियं शोभां ददातीति श्रीदः).
To deserve all this bounty from Him, we should
be devoted to Him like Arjuna.(यत्र योगेश्वरः कृष्णः यत्र पार्थो धनुर्धरः। तत्र श्री विजयो भूतिः ध्रुवा नीतिः मतिर्मम।।).(गीता XVIII-78).
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A couple of days back I refered to Helen Keller and her wellknown essay- THREE DAYS TO SEE. I cannot resist the temptation to quote a few more lines. “At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. The
panaroma of color and action which fills the world is taken for granted…..It is a great pity that in the world the gift of sight is used only as a mere convenience rather than as a means
of adding fullness to life. If I were the President of a University, I should establish a compulsory course in “HOW TO USE YOUR EYES”….
God, call Him VishNu or Bhavani Shankar as you please, is श्रीद:, the donor of the श्री of our senses. May we be ever grateful to Him for these rare gifts!
VISHNU SAHASRANAAMA 376
606. श्रीशः (Shreeshah)
AS says: He is the Lord of Shree.(श्रियः ईशः श्रीशः).
PB says: He is the lord of Shree and/ or Shree
lords over Him.(श्रियः ईशत्वात् ईशा श्रीरस्येति वा।).
MC say: He is the lord of Lakshmi.(श्रियः लक्ष्म्याः ईशः श्रीशः।).
He is the lord(custodian) of wealth, beauty(grace) and/or the cluster of senses.
(श्रियः सम्पदः शोभायाः इन्द्रियसमुदायस्य वा ईशः।).
He, by whom Lakshmi has become our empress.(श्रीः लक्ष्मीः ईशा यस्मात् सः ईशः।).
He, by whom Shree is happy.(श्रियः शं सुखं यस्मात् सः।).
607. श्रीनिवासः (Shrinivasah)
AS says: He dwells perpetually in those who are endowed with Shree.(श्रीमत्सु नित्यं वसतीति
श्रीनिवासः।). Here, the word shree should be
understood in its multiple meanings such as
goodness, grace, culture, decency, decorum etc.
PB says: Like the कल्पवृक्ष to a heavenly creeper, He is the perpetual support and shelter for श्री।
(दिव्यवल्या इव कल्पद्रुमः तस्याः नित्योपघ्ननिवासत्वात्
श्रीनिवासः।).
MC say the same as above, but, add the following:
He makes Lakshmi and Saraswati dwell always in the homes of His devotees.(श्री: लक्ष्मी: सरस्वती वा, तां स्वभक्तगृहेषु नितरां वासयतीति श्रीनिवासः।).
He veils Lakshmi and Saraswati from the undeserving lest they are favoured by them.
(श्रियं लक्ष्मीं सरस्वतीं वा नितरां वस्ते आच्छादयति अयोग्यान्
प्रति अनुग्रहोन्मुखा यथा न स्युः तथा करोति इति श्रीनिवासः।).
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608. श्रीनिधिः (Shrinidhih)
AS says: All sorts of treasures are in the omnipotent VishNu, repository of all sorts of powers.(सर्वशक्तिमयेऽस्मिन् अखिलाः श्रियॊ निधीयन्त इति
श्रीनिधिः।).
PB says: Like a gem-necklace safe and secure in a jewel casket, लक्ष्मी (श्री) perpetually abides in Him, safe and secure.( रत्नमञ्जरी इव मञ्जूषायां श्रीरस्मिन् निहिता नित्यं श्रीनिधिः परिकीर्तितः।).
MC say: Shree (लक्ष्मी) and the entities She
presides over – wealth and sense organs- are always in Him.(श्री लक्ष्मी, तदभिमन्यमाना संपद्, इन्द्रियसमूहो वा नितरां धीयतेऽस्मिन् इति श्रीनिधिः।). When He is caretaker of Shree, it goes without saying that He is the caretaker of all that She
represents.
Shree also meaning Saraswati and the wealth of learning She presides over, are in Him.
(श्रीः सरस्वती, तदभिमन्यमाना विद्यासम्पद् निधीयते अस्मिन्
इति).
He, from whom the devotees receive treasures
of Lakshmi and Saraswati, is श्रीनिधिः।
(भक्तानां श्रीः लक्ष्मी: सरस्वती वा तदात्मकः यस्मात् सः।).
He, who confers upon the souls the treasures called senses(ज्ञानेन्द्रियाणि कर्मेन्द्रियाणि च) is
श्रीनिधिः। (जीवात्मनां श्रियः इन्द्रियाणि ता एव निधिः यस्मात्
सः श्रीनिधिः।).
He is the shelter for all, so shree; as the source of all incarnations, He is nidhi; or, He supports all always, so He is nidhi.(सर्वाश्रयत्वात् श्रीः, श्रिञ्
सेवायां, सर्वावतारनिधानत्वात् निधिः, सर्वधारकत्वाद्वा नितरां
धत्त इति वा निधिः, श्रीश्चासौ निधिश्च श्रीनिधिः।).
VISHNU SAHASRANAAMA 378
609. श्रीविभावनः (Shreevibhaavanah).
AS says: He dispenses various kinds of Shree
(prosperity) to the souls commensurate with their Karma.(कर्मानुरूपेण विविधाः श्रियः सर्वभूतानां
विभावयतीति श्रीविभावनः।).
PB says: Shree(Lakshmi) alone is the cause for
His fame.(श्रीप्रख्योपाख्ययोर्हेतुः यस्य स श्रीविभावनः।).
MC say: He endows Lakshmi with various forms so as to distinguish Her from other souls(and goddesses).(श्रियं विभावयति इतर चेतनेभ्यः विलक्षणा विशिष्टा च यथा भवति तथा प्रेरयतीति श्रीविभावनः।).
The senses are Shree(श्री) and He takes care of them.(श्रियः इन्द्रियाणि, तासां विभावनं यस्मात् सः श्रीविभावनः।).(भावनं रक्षणं प्रोक्तम्).
He protects the gods(and the goddesses) who shine with Shree, Shree meaning knowledge, lustre and beauty.(श्रिया ज्ञानेन कान्त्या सौन्दर्येण वा
विभान्तीति श्रीविभा: देवाः, तान् अवति रक्षति इति श्रीविभावनः।).
The Knowers are श्रीविभा:, He is properly served and adored by them.(श्रिया ज्ञानेन विभान्तिति श्रीविभा:
ज्ञानिनः, तैः सम्यक् वननीयत्वात् भजनीयत्वात् श्रीविभावनः।).
He endows with Shree somethings and makes them unique or special .(विशिष्टाः भावाः पदार्थाः विभावाः, श्रीयुक्ताः विभावाः श्रीविभावाः, तान् नयति प्रणयतीति श्रीविभावनः।).He makes them His Vibhooti-s.(Ref Vibhooti Yoga, 10th chapter of Gita).
VISHNU SAHASRANAAMA 379
610. श्रीधरः (Shreedharah)
AS says: He cherishes in His bosom, Shree, the Mother of all beings(animate and inanimate).
(सर्वभूतानां जननीं श्रियं वक्षसि वहन् श्रीधरः।).
PB says: He cherishes Shree(Lakshmi) in the same natural way as the nectar, gem, moon and the flower cherish their taste, lustre, moonlight and fragrance respectively.
(रुच्यर्चिः कौमुदीगन्धान् निसर्गात् धरति श्रियं। सुधा रत्नेन्दु
पुष्पाणि यथाऽसौ श्रीधरः ततः।).
MC say: He cherishes Shree, so श्रीधः; He is playful by Himself, so र:। (श्रियं धत्त इति श्रीध:, रमते
स्वत एवेति रः, श्रीधश्चासौ रश्च श्रीधरः।
The earth is also refered to as shree and He is the upholder of the earth.(श्रीरपि धरा शब्दाभिधेया, तां धरतीति श्रीधरः।).
Both Lakshmi and rhe earth are His.(श्रीश्च धरा च अस्य स्त इति श्रीधरः।).
611. श्रीकरः (Shreekarah)
AS says: He bestows prosperity(Shree) to
whosoever devotees remember Him, praise Him or worship Him. (स्मरतां स्तुवतां अर्चयतां च
भक्तानां श्रियं करोति इति श्रीकरः।).
PB says: In every incarnation, He makes Shree। a suitable counterpart(spouse).(अवतारेषु स्वानुरूपां करोति श्रियम् इति श्रीकरः।). When He is Rama, Shree is Sita. When He is KrishNa, Shree
is RukmiNi.
MC say: He, to whom Shree is obedient.(श्री यस्य
करे यदधीना इति यावत्, सः श्रीकरः।).
He, in whose hand lies Prosperity (Shree).
(श्री: सम्पत् यस्य करे सः श्रीकरः।).
He gives rise to prosperity in the case of devotees.(भक्तानां श्रियं करॊति उत्पादयति इति श्रीकरः।).
He, by whose grace, the devotees’ hand is full of Shree.(भक्तानां श्रीयुक्तः करः यस्मात् यस्य अनुग्रहात्
सः श्रीकरः।).
He, by whose grace, the moon etc are endowed with beautiful rays. (श्री: शोभा, तद्युक्ताः कराः चन्द्रादीनां यस्मात्, यस्यानुग्रहात् सः श्रीकरः।).
.
VISHNU SAHASRANAAMA 380
612. श्रेयः (Shreyah)
AS says; Shreya is the attainment of
everlasting bliss(Liberation). This is His own form as it were.(अनपायिसुखावाप्तिलक्षणं श्रेय:, तच्च
परस्यैव रूपमिति श्रेयः।).
PB has clubbed together this name and the next,Shreemaan. Shree is to be our resort for our ultimate welfare and Shree belongs to Him,
so He is Shreyah Shreemaan.(श्रेयसे श्रयणीया श्री अस्य नित्ययोगिनी इति श्रेयःश्रीमान्।)
MC say: Shreya is the auspicious Dharma. It is the holy merit. This is subject to Him, so He is Shreya.(श्रेयः शुभः धर्मः पुण्यमिति यावत्, तद्भगवदधीनत्वात् भगवान् अपि श्रेय इति व्यवह्रियते।).
Shreya is Liberation. It is dependent on Him, so He, too, is Shreya.(श्रेयः मुक्तिः, तस्य च भगवदधीनसत्ताकत्वात् भगवान् अपि श्रेयः).
————————+++++——–+——
In Kathopanishad, Yama tells Nachiketa that two goals beckon a human being: Shreyas and Preyas. (अन्यत् श्रेयः अन्यदुतैव प्रेय:। ते उभे नानार्थे पुरुषं सिनीतः।). In the words of Swami Vivekananda:
“The Preferable(Shreyas) is different indeed and, so is the Pleasurable(Preyas) different. Of these two, good comes to him who accepts the Preferable and he, who selects the Pleasurable, falls from the true end”. Swamiji says: Buddhi has to be trained to follow the path of Shreyas, the beneficial. We should look for ultimate spiritual benefits and that is what prepares the Buddhi for self-change. To go only for the pleasurable means we allow the senses to have the upper hand.
Shreyas is the Good while Preyas is the Pleasant. Preyas is the path of desires, which
are endless. The quest for Preyas, says Swami
Ranganathanandaji, is the quest for wealth,
power and pleasure while the quest for Shreyas is the quest for spirituality, for that energy which will digest all wealth, power and pleasure. Without this ‘spiritual digestion’, wealth, power and pleasure will corrode the human soul and make man small in nature and trivial.
If man is free to choose Shreyas or Preyas, why
do most of us choose the latter? AS in his commentary says: “Both these approach man in a mixed up form, as it were, in a form difficult to discriminate by a man of poor
understanding”.(सत्यं स्वायत्ते, तथापि साधनतः फलतश्च
मन्दबुद्धीनां दुर्विवेकरूपे सति व्यामिश्रीभूते इव मनुष्यं पुरुषं एतः, प्राप्नुतः, श्रेयश्च प्रेयश्च..).
That’s why Swami Vivekananda counsels us to train our Buddhi so as to enable it to choose the Good over the merely Pleasant or, in His words, to choose the Preferable rather than the Pleasurable.
TODAY IS GITA JAYANTI. Arjuna, the representative man, prays to Shri Krishna to teach him in no uncertain terms where lies his SHREYAS.(यत् श्रेयः स्यात् निश्चितं ब्रूहि तन्मे। शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्। 2-7). We, too, are in this dilemma and have to seek guidance from Jagadguru Shri Krishna and awaken our Viveka Buddhi. The entire Gita is an answer to this dilemma. It is a priceless manual that teaches us how to choose Shreyas rather than Preyas,.
“अम्ब, त्वाम् अनुसन्दधामि भगवद्गीते भवद्वेषिणीम्”
VISHNU SAHASRANAAMA 381
613. श्रीमान् (Shreemaan)
AS says: All sorts of Shree(wealth, grace, beauty etc) are in Him, so He is श्रीमान्। (श्रियः अस्य सन्तीति श्रीमान्।).
PB says: Pls see vide no.612 above.
MC say: He has always excellent senses in His सगुण form.(श्रियः इन्द्रियाणि, तानि उपनिषदि श्रीशब्देन उल्लिखितानि, तानि अस्य अतिशयेन सर्वदा इति सः श्रीमान्।).
The senses of others(like us) are under His
control.(श्रियः इतरेषां इन्द्रियाणि अस्य नियम्यतया सन्तीति
श्रीमान्, इतरेन्द्रिय नियामक इति यावत्।).
Shree connotes virtues like desirelessness and
She is in Him.(श्रीः नैरपेक्ष्याद्याः गुणाः, सा अस्य अस्तीति श्रीमान्।).
Virtues like desirelessness found in devotees
are under His control.(भक्तेषु विद्यमानाः नैरपेक्ष्याद्याः
गुणाः अस्य नियम्यतया सन्तीति श्रीमान्।).
He confers on devotees Shree in the form of
miraculous powers like ANimaa etc.(श्रीः
अणिमाद्यैश्वर्यं भक्तेषु अनुग्राह्यतया अस्तीति श्रीमान्।).
614. लोकत्रयाश्रयः (Lokatrayaashrayah)
AS says: He is the refuge and shelter for the three worlds(for the inhabitants). त्रयाणां लोकानाम्
आश्रयत्वात् लोकत्रयाश्रयः।).
PB says: With the Mother Shree beside Him, like Father, He is the shelter to all.(श्रिया सह जगन्मात्रा पितृवत् सकलाश्रायः। लोकत्रयाश्रयः स स्यात्।).
MC say: He is the shelter for the three realms.
(लोकानां त्रयं लोकत्रयं, तस्य आश्रयः।).The MuNDaka Upanishad says: “यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतम्… तमेवैकं जानथ आत्मानम्….”.(2-2-5).
The triads relating to beings – creation, maintenance, dissolution and the three states of wakefulness, dream and sleep – are
sheltered in Him. (He brings them about).(लोकाः जनाः, तेषां तत्सम्बन्धि त्रयं सृष्टि स्थिति लयानां त्रयं, जाग्रत् स्वप्न सुषुप्तीनां त्रयं वा, तस्य आश्रयः लोकत्रयाश्रयः।).
WHAT IS SHREE?
Twelve names of VishNu sofar covered, from no.601 to 611 and then no.613, have the word Shree in them. This shows the importance of Shree. God is a treasurehouse of Shree – this is the message. What, then, is Shree? Goddess Lakshmi is called Shree and there is the celebrated Shree Sookta
(occurs in the परिशिष्ट of RgVeda) in Her praise.
When P.P.Swamiji performs जलाभिषेक of Shree
DurgaParameshvari and Shree Bhuvaneshvari, the Vaidiks recite this Sookta.
Shree has several meanings – wealth(both material and spiritual), prosperity, grace, beauty, decency, decorum, culture to name a few. We expect these values in everyone –
male(Shri or Shrimaan) and female(Shrimati).
We expect to imbibe these values from a monk
(Shrimat….Swamiji), a scripture(Shrimad Bhagvad Gita) and the holy environs of a temple(Shrimat Ananteshwar).
Mahatma Vidura pours out his wisdom to the blind king Dhritarashtra in many many verses and this is known as Vidura Neeti(Chapters 33 to 40 of Udyoga Parva of Mahabharata). One of his priceless sayings is on Shree: श्रीः मङ्गलात्
प्रभवति प्रागल्भ्यात् सम्प्रवर्धते। दाक्ष्यात् तु कुरुते मूलं संयमात्
प्रतितिष्ठति।। Shree arises when an aura of auspiciousness(mangalata) enlivens us. Our thought, speech and deed must be good and positive(our prayer सर्वे भवन्तु सुखिनः…is an example of मङ्गल विचार). Shree, thus arisen, grows and expands when we are imbued with confidence and maturity(प्रागल्भ्य). Pandit Vishwanatha defines praagalbhya in his treatise साहित्य दर्पण as निःसाध्वसत्वं प्रागल्भ्यम्। He says it is absence of nervousness. When we are proficient, attentive and mindful(skillful, not careless or indifferent) then Shree becomes deep-rooted(दाक्ष्यात् तु कुरुते मूलम्). When we are restrained(samyama), disciplined and organised(not carried away by our success), Shree gets stable and firmly established
(प्रतितिष्ठति). This is the anatomy of Shree, the cluster of values mentioned hereinabove. Poor Dhritarashtra was not just visually blind, but was blinded by मोह for his wayward progeny. He had let go all the steps outlined by Vidura – माङ्गल्य, प्रागल्भ्य, दाक्ष्य and संयम. Therefore, it is no wonder he lost everything in the holocaust of Kurukshetra.
The फलश्रुति in श्री सूक्त spells out clearly the spiritual values of Shree. . It says that whosoever recite श्री सूक्त “will not be prey to anger, envy, greed and any other vagary of a decadent mind. They will be blessed souls indeed”.(न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः। भवन्ति कृतपुण्यानां श्रीसूक्तं जपतां सदा।। मन्त्र no.23).
The most auspicious entity is God: मङ्गलं भगवान्
विष्णुः मङ्गलं गरुडध्वजः। मङ्गलं पुण्डरीकाक्षो मङ्गलायतनो हरिः।। Hence, श्री is tagged on to so many names in VSN. When we incur His grace, all these values comprised in Shree, will come to bloom in our lives. Sri Ramakrishna said humourously:
“Don’t seek Lakshmi directly; She may not come; Seek Narayana and, lo, She will follow Him quietly because She is a Pativrata!”. To quote Sanjaya, “where Yogeshwar Krishna and the bow-wielding Arjuna meet, there arises Shree” (तत्र श्री)(Gita XVIII-78)..
May our lives be a rainbow of Shree in all Her shades and colours! This is our prayer at the Lotus Feet of our Gurudev Shrimat Sadyojat Shankarashram Swamiji and the Lord.
VISHNU SAHASRANAAMA 382
स्वक्षः स्वङ्ग शतानन्दो नन्दिर्ज्योतिर्गणेश्वरः।
विजितात्माऽविधेयात्मा सत्कीर्तिः छिन्नसंशयः।।79।।
(9 Names).
615. स्वक्षः (Svakshah)
AS says: He has eyes, beautiful like lotus.(शोभने पुण्डरीकाभे अक्षिणी अस्येति स्वक्षः।).
PB says: His eyes are adepts in imbibing the nectarine beauty of Shree(Lakshmi). (श्रीसौंन्दर्य
सुधासिन्धुपारीणकरणो हि यः स्वक्षः।).
MC say: He has beautiful, pleasing eyes.(शोभनानि सुखात्मकानि अक्षिणी यस्य सः स्वक्षः।).
He has beautiful, pleasing senses.(शोभनानि सुखात्मकानि अक्षाणि इन्द्रियाणि यस्य सः स्वक्षः।).
He, by whose grace, one gets beautiful eyes and/or beautiful senses.(सु शोभने अक्षिणी शोभनानि
अक्षाणि वा यस्मात् यस्यानुग्रहात् सः स्वक्षः।).
He has most benign and profound Jnaana.
(सु शोभन: अक्षः ज्ञानम् अस्य अस्तीति स्वक्षः।).
He, by whose grace one gets benign and profound Jnaana. (सु शोभनः अक्षः ज्ञानं यस्मात् सः स्वक्षः।).
He is the very embodiment of happiness and
wisdom.(सुखरूपत्वात् ज्ञानरूपत्वात् च स्वक्षः।).
He has a beautiful discus called Sudarshana
Chakra.(सु शोभनः अक्षः सुदर्शनचक्रं यस्य सः।).
He is all-pervasive.(सुष्ठु अक्षति व्याप्नोतीति स्वक्ष:, अक्षू
व्याप्तौ।).
Being blissful, He sports as Creator etc.(सु सुखरूपः सन् अक्षति क्रीडते जगत्सृष्ट्यादिक्रीडां करोति इति
स्वक्षः, अक्ष क्रीडने।).
VISHNU SAHASRANAAMA 383
616. स्वङ्गः (Svangah)
AS says: He has beautiful limbs.(शोभनानि अङ्गानि अस्येति स्वंगः।).
PB says: He has beautiful limbs desired by Shree. (श्री स्पृहणीयाङगः स्वङ्ग: इत्येष उच्यते।).
MC say: He has limbs that are beautiful and give joy.(सु शोभनानि सूखात्मकानि च अङ्गानि यस्य सः स्वङ्ग:।).
The liberated souls (in the परलोक) have beautiful limbs due to Him.(सु शोभनानि अङ्गानि मुक्तात्मनां यस्मात् सः स्वङ्ग:।).
He blesses the devotees with ‘beautiful’ (easy and effective) ways and means(to earn His grace). (सु शोभनानि अङ्गानि उपायाः भक्तानां यस्मात् सः
स्वङ्ग:।).
He moves (everywhere) and/or He is all-knowing. (सुष्टुअङ्गति गच्छति अवगच्छति वा इति स्वङ्ग:, अगि गतौ।).
He leads the devotees to Himself.(भक्तान् स्वं गमयति इति स्वङ्ग:।).
VISHNU SAHASRANAAMA 384A
617. शतानन्दः (Shataanandah)
AS says: One and the only bliss appears frayed into hundreds due to the Upaadhis, limiting adjuncts( as they are called in English).(एक एव
परमानन्द उपाधिभेदात् शतधा भिद्यत इति शतानन्दः।). The Brihadaaranyaka Upanishad says: Other beings(like us) subsist on just a small particle of His bliss.(एतस्य एव आनन्दस्य अन्यानि भूतानि मात्राम् उपजीवन्ति। 4-3-32).
PB says: The mutual love between VishNu and Shree(Lakshmi) and the resulting bliss is a
seamless flow.(अन्योन्य प्रणयानन्दप्रवाहश्चामितोऽस्य हि। शतानन्दः सः विज्ञेय:।).
MC say: His nature is infinite bliss. The word शत
means here ‘limitless’.(शतशब्दोऽनन्तवाची। अपरिमित
आनन्दरूपत्वात् शतानन्द:।).
शम् means happiness. He is permeated by joy, so शतः, He confers joy as a gift of His grace.
(सुखेन ततत्वात् शतः, आनन्दः अस्य अनुग्राह्यतया अस्तीति
आनन्दः, शतश्चासौ आनन्दश्च शतानन्द:।).
The liberated souls enjoy infinite bliss due to
Him(His grace).(मुक्तात्मनां शतम् आनन्दा: यस्मात् सः
शतानन्दः।).The word शतम् means here endless.
शतशब्दः अनन्तवाची।).
————————————–+++—
Sri RamakrishNa speaks of three grades of आनन्द – विषयानन्द, भजनानन्द and ब्रह्मानन्द (also called आत्मानन्द and ज्ञानानन्द). The joy we get from sensory indulgence – sound, touch, form,
taste and smell are विषय – is विषयानन्द.
This is common to us as well as the bees, birds and the beasts(सामान्यमेतत् पशुभिः नराणाम्). It is self-centred(स्वार्थः). This alone does not fulfill us. It leaves us with a gnawing sense of inadequacy and incompleteness. Remember the saying: It is better to be a Socrates dissatisfied than to be a pig satisfied!
VISHNU SAHASRANAAMA 384B
Higher in quality is भजनानन्द, the joy of service
– service of God, the Guru, parents, elders who are dependant on us etc. It is other-centred. The focus is not on I and me, but Thou(it is परार्थ). The joy of social service is in this category. The last words mumbled indistinctly by Shri RK – and which could be understood only by Swami Vivekananda – were शिवज्ञाने जीवसेवा(service of the souls seeing the Lord in them is service of Shiva – मानवसेवा is माधवसेवा). This is the पूर्त aspect of Dharma. Dharma, our sacred books say, has two dimensions – इष्ट and पूर्त. Rituals (होम याग यज्ञ etc) and all modes of worship(मूर्ति पूजा etc) constitute the इष्ट aspect. This alone is not enough. To complete it(पूर्ति) our sages have prescribed works like raising gardens, digging wells and tanks, planting shade-giving trees on the roadside, Dharmashala and Annachhatra for free boarding and lodging and temples to serve also as cultural hubs. These constitute the पूर्त aspect of Dharma. This पूर्त is what we call social service today. The joy derived from such altruism is भजनानन्द, which is qualitatively superior to Vishayananda and is more enduring. The joy of singing Bhajans also is भजनानन्द. The root भज means service(भज सेवायाम्)
The most superior आनन्द , however, is in the merger(सायुज्यम्) of the जीव into शिव, of the बिन्दु (drop) into the सिन्धु (ocean). It is God – Realisation or Self-Realisation. This comes from ज्ञान: not just intellectual but intuitive, from अनुभूति. Our Revered Parama Guru meaningfully named His Kutir at Karla as ज्ञानानन्द to remind us all that it should be the primary goal of our life, our चरम पुरुषार्थ.
Acharya Shankara (AS) speaks of ज्ञानानन्द in two verses in शिवानन्द लहरी, no.39(धर्मो मे चतुरङ्र्घ्रिकः….) and no.47(शम्भुध्यानवसन्त….).
This Ananda is intrinsic to us. It is our true nature. Just as heat is the intrinsic property of fire, so सत् चित् आनन्द are intrinsic to the soul. It is the mission of every Guru to lead us to this self-discovery. When the Sadguru unlocks this ज्ञानानन्द within us, we, too, become शतानन्द.
TODAY IS SHREE DATTA JAYANTI. The advent of Shri Dattatreya, too, was for the same
purpose: to acquaint us with ouselves as we
truly are. Our humble salutations at His Lotu Feet! May His blessings be showered upon all!
।ॐ अवधूतचिन्तन श्री गुरुदेवदत्त ॐ। । ॐ दिगम्बरा दिगम्बरा
श्रीपादवल्लभ दिगम्बरा ॐ।
ATTACHMENT(श्री दत्तात्रेय शरणाष्टकम्)
VISHNU SAHASRANAAMA 385
618. नन्दिः (Nandih)
AS says: He is the very personification of bliss.
(परमानन्दविग्रहो नन्दिः।).
PB says: He is being enriched by Shree(Lakshmi) always, everywhere and by all means.(सर्वदा सर्वत्र सर्वथा च अनया श्रिया समृद्धयतीति
नन्दिः।).
MC say: He is the very embodiment of bliss and/or affluence.(आनन्दरूपत्वात् समृद्धिरूपत्वात् वा
नन्दिः।).
He rids us of the bondage of संसार। (नह्यति बध्नाति
इति नः संसारः। तं द्यति खण्डयति इति नन्दः। अतिशयेन
खण्डयति इति अकारस्थाने इकारेसति नन्दिः इति सिध्यति।).
He delights us exceedingly.(अतिशयेन नन्दयतीति नन्दिः।).
He gives us the eye of wisdom.(नं नयनं ज्ञानाख्यनेत्रं
दिशतीति नन्दिः, दिश अतिसर्जने।).
He purifies even the purifier Agni.He carries to
respective gods and the goddesses our offerings into Homa, so नः is Agni. VishNu purifies(दायति) the fire too, so He is नन्दः। He
purifies exceedingly, so नन्दिः।
(नयति हुतं हविरादिकं देवान् प्रति प्रापयतीति नः अग्निः। तं दायति शोधयतीति नन्दः, दैङ् शोधने, अतिशयेन शोधयतीती च
नन्दिः।). God is पवित्राणां पवित्रं च मङ्गलानां च मङ्गलम्।
VISHNU SAHASRANAAMA 386
619. ज्योतिर्गणेश्वरः (Jyotirganeshvarah)
AS says: He is the Lord of all the clusters of
luminaries.(ज्योतिर्गणानामीश्वरः ज्योतिर्गणेश्वरः।). The
Katha Upanishad says: When He shines, all else shines. (तमेव भान्तमनुभाति सर्वम्।)(2-2-15).
Smriti-s like गीता say: यदादित्यगतं तेज: जगद्भासयतेऽखिलम्। XV-12). Lord KrishNa says: The
power to illumine in the sun, the moon and the fire, know that it comes from Me.
PB says: The word ज्योतिर्गण stands for the most radiant and loyal attendants in VishNu’s retinue like Ananta, GaruDa, Vishvaksena etc. VishNu is their Lord.(ज्योतिशब्दो हि सदा द्योतमान नित्यपरिचारक वाचकः, तेषां गणानां य ईशो ज्योतिर्गणेश्वरः।).
MC say the same as AS and add the following:
The cluster(गण) of senses is ज्योतिर्गण and He is the Lord .(गणस्य इन्द्रियसमुदायस्य ईश्वरः।). Every इन्द्रिय
lights up the respective object(विषय), so it is a ज्योति।
He illumines the intellect and He confers strength and happiness to group-leaders.
(बुद्धिं द्योतयतीति ज्योतिः, गणानाम् ईशाः गणेशाः, तेषां
वं बलं रं सुखं च यस्मात् सः गणेश्वरः, ज्योतिश्चासौ गणेश्वरश्च
ज्योतिर्गणेश्वरः।).
620. विजितात्मा (Vijitaatmaa)
AS says: He has conquered His mind.(विजित आत्मा मनो येन स विजितात्मा।).
PB says: His mind is conquered by His devotees who surrender.(विजितात्मा जितं यस्य मानसं
प्रणतैश्च सः।). गीता says: ये भजन्ति तु मां भक्त्या मयि ते तेषु
चाप्यहम्। IX-29).
MC say: He has conquered Nature(Prakriti).
(विजितः आत्मा प्रकृतिः येन सः विजितात्मा।)
All the souls are subordinate and subservient to Him.(विजिताः वशीकृताः आत्मानः जीवाः येन सः विजितात्मा।).
He is inconquerable by whosoever in any matter whatsoever.(केनचिदपि कस्मिन् अपि विषये जितो न भवतीति विजित:, विजितः अपराजितः आत्मा
येन सः विजितात्मा।).
VISHNU SAHASRANAAMA 387
621.अविधेयात्मा (Avidheyaatmaa).(AS only)
621. विधेयात्मा (Vidheyaatmaa)(PB and MC)
AS says: His nature is not subordinate to anyone.(न केनापि विधेय आत्मा स्वरूपम् अस्य इति अविधेयात्मा।). The earlier name is Vijitaatmaa, ending in आ-कार. So, AS construes the following name as Avidheyaatmaa. But, PB and MC have not clubbed together these two names.
PB says: He is very amenable to the prayers of His devotees (who have surrendered), who say: please come here, please stand here, please sit and enjoy our offerings.(इहागच्छेह तिष्ठेदं भुन्क्ष्वेति प्रणतैः सदा। योग्यं विधातुं यद्रूपं विधेयात्मा स कीर्तितः।).
MC say: He has a nature suitable for Knowers to cherish in their hearts.(विभिः ज्ञानिभि: धेयः हृदये धार्यः आत्मा स्वरूपं यस्य सः विधेयात्मा।).
He deserves to be specially(विशेषेण) cherished in the heart.(विशेषेण हृदि धारणयोग्यस्वरूपो विधेयात्मा।). We cherish so much trivia in our mind, but, turn a blind eye to what, indeed, is worthy to be cherished.
His body is fit to be borne by the bird(वि) GaruDa.(विना गरुडपक्षिणा धेयः धार्यः आत्मा देह: यस्य सः
विधेयात्मा।).
He accepts, as desirable, our acts prescribed by the scriptures and performed with devotion like bath, Japa etc .(विधेयानि शास्त्रविधिविषयान् भक्ति
पूर्वकम् आचरितानि स्नानजपाद्यनुष्ठानानि आदत्ते स्वेष्टतया
स्वीकरोति इति विधेयात्मा।).
He is very mindful about the scriptural instructions about bath, charity etc.(विधेये विधिविषये स्नानदानादौ आत्मा मनो यस्य असौ विधेयात्मा।).
He is very mindful whether we follow them or not. In the Gita, the Lord says: Therefore, the Shaastra is the standard for you to follow.
(तस्मात् शास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।)(XVI-24).
His nature is worthy of being emulated by one and all.(सर्वैः विधेयो अनुसरणीयः आत्मा अस्य इति विधेयात्मा). God is love, He is Truth, He is compassion. So, as devotees, it behoves us to
put these values into practice. When we do so,
we become dear to Him. This is what the Lord teaches us at the fag-end of 12th chapter of Gita: अद्वेष्टा सर्वभूतानां etc.(यो मद्भक्तः स मे प्रियः).
VISHNU SAHASRANAAMA 388
622. सत्कीर्तिः (Satkeertih).
AS says: His unsullied fame is true and everlasting.(सती अवितथा कीर्तिरस्येति सत्कीर्तिः।)
अवितथा means fruitful also. Keerti means grace,
Anugraha also. So, the comment of AS also has the meaning: His grace is never in vain. It is unfailingly fruitful, says the commentator on AS.
PB says: He is virtuous and graceful and is,
therefore, famous.(सौशील्यसत्वात् सत्कीर्तिरिति कथ्यते।).
MC say: He has pure, unblemished fame recognised by all.(सती उत्तमा, निर्दुष्टा, मान्या कीर्तिः यस्य सः।).
The good and the righteous get good fame due to His grace.(सज्जनानां सती उत्तमा कीर्तिः यस्मात् यस्य अनुग्रहात् सः सत्कीर्तिः।).
His grace and benediction are superior.(सती उत्तमा कीर्तिः प्रसाद अनुग्रह इति यावत् यस्य सः सत्कीर्तिः।).
Keerti means grace, अनुग्रह also.
His fame is all-pervasive.(सती कीर्तिः विस्तारो अस्येति
सत्कीर्तिः।).”कीर्तिः प्रसाद यशसोः विस्तारे कर्दमेऽपि च” इति
मेदिनी। (मेदिनी is a dictionary).
623. छिन्नसंशयः (Chinnasamshaya)
AS says: He has no doubt because He sees
everything as clearly as a berry on His palm.
(करतलामलकवत् सर्वं साक्षात् कृतवतः क्वापि संशयो नास्तीति
छिन्नसंशयः।).(आमलक is आवाळो in KonkaNi).
PB says: “Will our knowledge about Him be correct or wrong, is it(the job in hand) possible for me or not, is He attainable or not?” – such doubts are dissipated by Him(when His grace smiles on us). (स्वविषया सुज्ञान दुर्ज्ञान सुसाध्य दुःसाध्य सुलभ दुर्लभत्वादि संशयः छिन्नः अनेन इति छिन्नसंशयः।).
MC say: He has no doubt whatsoever.(सर्वदा परिहृतः अनुत्पन्न एव संशयः यस्य सः छिन्नसंशयः, संशयविदूर
इति यावत्।).
When He is ‘seen’, the doubts of the devotees
go away.(स्वस्य ज्ञानेन दर्शनेन च च्छिन्नाः परिहृता: संशया:
भक्तानांं संदेहाः येन सः।). MuNDaka Upanishad says:
“The knot of the heart is broken, all doubts are
torn asunder and all His karmaa-s(deeds) wither away when that Supreme is seen”(भिद्यते हृदयग्रन्थिश्च्छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।।)(2-2-8).
By His गीतोपदेशः, He removed the doubts of Arjuna.(गीतोपदेशद्वारा च्छिन्नः परिहृतः अर्जुनस्य संशयः येन सः).
During His descent as KrishNa, He removed the doubts of Yudhisthira through Bhishma.
(भीष्मोपदेशद्वारा युधिष्ठिरस्य संशयः छिन्न: परिहृतः संशयः
संदेहः येन सः।)
VISHNU SAHASRANAAMA 389
उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः।
भूषयो भूषणो भूतिर्विशोकः शोकनाशनः।।80।।(9 names)
624. उदीर्णः (UdeerNah)
AS says: He is above creation. He is transcendental to creation. (सर्वभूतेभ्य: समुद्रिक्तत्वात् उदीर्णः।).The Purusha Sookta says: “Having encircled the earth, He stood above it by ten measures” (स भूमीं विश्वतो वृत्वा अत्यतिष्ठद् दशाङगुलम्।). He is within creation as well as without.
PB says: (When He manifests before a devotee) He is directly seen with the physical eyes. (प्रत्यक्षविषयत्वेन ह्युत्पन्नः चर्मचक्षुषां। उदीर्णः इति स प्रोक्तः।).
MC say: He is full of excellences.(उदीर्ण उत्कृष्टः पूर्णः इत्यर्थः).
He is above(उत्) all types of sin and other blemishes and He is superior. Thus, He is known(ईर्णः ) in the scriptures.(सर्वपाप दोषोद्गतत्वात् उच्चत्वात् च उत् इति ईर्णः ज्ञातः शास्त्रेषु इति उदीर्णः, ऋ गतौ).
He is superior to all, so उत्, He is everywhere
(ईर्णः ).(सर्वोच्चत्वात् उत्, ईर्णः सर्वगतः, ऋ गतौ).
He inspires(ईरयति) all to excel (उत्)(in pursuing science,art, craft or whatever be their talent).. He is strength and happiness(णः).
(उत् उत्कृष्टतया ईरयति इति उदीरः, बलरूपत्वात् सुखरूपत्वात् णः, उदीरश्चासौ णश्च उदीरणः, उदीरण एव उदीर्णः।).
VISHNU SAHASRANAAMA 390
625. सर्वतश्चक्षु: (Sarvataschakshu)
AS says: He sees everything everywhere
consciously.(सर्वतः सर्वं स्वचैतन्येन पश्यतीति सर्वतश्चक्षु:।). He is विश्वतश्चक्षुु: says Shvetaashvatara
Upanishad 3-3.
PB says: (When He wills) even we can see Him with our physical eyes.(अस्मदादि चक्षूंष्यपि तत्
साक्षात्कारकर्मणि प्रभवन्ति इति सर्वतश्चक्षु:।).
MC say: He has innumerable eyes.(सर्वतः सर्वाणि अनन्तानि चक्षूंषि इत्यतः सर्वतश्चक्षु:।).
All the eyes of all are His only(by His grace).
सर्वाणि चक्षूंषि सर्वेषाम् यस्य सः सर्वतश्चक्षुः।).
His vision is total and comprehensive..(सर्वतः सर्वं
पूर्णं, सर्वतश्च तत् चक्षुः दर्शनशक्त्युपेतं सर्वतश्चक्षुः।).
Being inside all eyes, He enables all to see.
(सर्वेषाम् इति सर्वतः, षष्ट्यर्थे तसि, सर्वतः चक्षुरिव चक्षुषि
स्थित्वा दर्शयतीति सर्वतश्चक्षु:।).
He is all-knowing.(सर्वतः चक्षुः ज्ञानं यस्य सः सर्वतश्चक्षुः,
चक्षुर्ज्ञाने।).
626.अनीशः (Aneeshah).
AS says: There is none to lord over Him.(न विद्यते अस्य ईश इति अनीशः।).
PB says: Being wonover by devotees, He accepts all that they do(as their offering.).
(प्रोक्तो ह्यनीशः भक्तेषु तदायत्ताखिलक्रियः।).
MC say: He has no Master or Lord.(न विद्यते अन्यः ईशः यस्य सः।).
He energises all, so अनः, He is the Lord of all, so ईशः। (सर्वान् अनयतीति अनः, सर्वेश्वरत्वात् ईशः, अनश्चासौ ईशश्च अनीशः। ).
He needs none to energise Him, so अनः, He is the Lord of all, so ईशः। (स्वतन्त्रतया अनिति इति अनः,
सर्वेश्वरत्वात् ईशः, अनश्चासौ ईशश्च अनीश:।).
VISHNU SAHASRANAAMA 391
627. शाश्वतस्थिरः (Shaashvatasthirah)
AS says: Though He is eternal, He undergoes no mutations. (शश्वद् भवन् अपि न विक्रियां कदाचिद् उपैति इति शाश्वतस्थिरः। He is immutable.
PB says: He assumes the form of the image we
worship and stays there.(बिंबाकृत्याऽत्मना बिंबे स्थितः स्यात् शाश्वतस्थिरः।).
MC say: He is firm and stable in entities that are eternal.(शाश्वतेषु स्थिरः शाश्वतस्थिरः।). The jeevaa-s are eternal as said in गीता (अजो नित्यः
शाश्वतोऽयं पुराण: न हन्यते हन्यमाने शरीरे। He is there inside every soul as the inner monitor or
Antaryaami.(नित्यो नित्यानां चेतनश्चेतनानाम्।)(कठोपनिषद्).
Liberation is firm and stable due to His grace.
(स्थिरः मोक्षः शाश्वतः नित्यः यस्मात् सः शाश्वतस्थिरः।).
628.भूशयः (Bhooshayah).
AS says: While exploring how to go to Lankaa, Shri Rama had to sleep on the beach.(लङ्कां प्रति
मार्गम् अन्वेषयन् सागरोपकण्ठभूमौ शेत इति भूशयः।)
PB says: In the form of trees etc, He takes to earth for support.(स्वयं वृक्षादिरूपेण कौ शेते भूशयश्च सः।).
MC say the same as AS, but, add as under:
His hand is very productive. (भवति अस्मादिति भूः
उत्पादक:। शयः पाणिःः। “पञ्चशाख शयः पाणिः,” इति कोशे।).
His hand is a protector.(भावयति रक्षतीति भूः, तादृशः
शयः पाणि: यस्य सः भूशयः।).
629. भूषणः (BhooshaNah).
AS says: He adorned the earth by incarnating
voluntarily many times.(स्वेच्छावतारैः बहुभिः भूमिं
भूषयन् भूषणः।).
PB says: He adorns Himself with an ideal character that is auspicious for the world at large.(विश्वजनीनेन शीलेन आत्मानं भूषयति इति भूषणः।).
MC say: He adorns Himself with various costumes and ornaments, all of which are imbued with His presence.(स्वसन्निधानपात्राभिः विविधाभिः भूषाभिः आत्मानं भूषयतीति भूषणः।).
VISHNU SAHASRANAAMA 392
630. भूतिः (Bhootih)
AS says: He is pure existence or being. He is in the form of various ‘glories'(Vibhooti) listed in the tenth Chapter of गीता. All that is glorious stems from Him.(भूतिः भवनं सत्ता, विभूतिर्वा, सर्वविभूतिनां कारणत्वाद् वा भूतिः।).
PB says: To the devotees, He is the wealth and
prosperity.(योऽसौ समृद्धिं ऐश्वर्यं भक्तानां भूतिः ईरितः।).
MC say: He is wealth.(संपदात्मकात्वात् भूतिः।).
He is the giver of wealth(संपत्प्रदत्वात् भूति:)
He is full and perfect, so भूः, He is blissful, so तिः। (भवति गुणपूर्णो भवति इति भूः, भूः बहौ, आनन्दरूपत्वात् तिः, भूश्चासौ तिश्च भूतिः।)(आनन्दं तीति वै वदेत् इत्युक्ते:).
Bhoodevi (Goddess of earth) is blissful because of Him.(भुवः भूदेव्याः तिः आनन्दः यस्मात् सः
भूतिः।).
……. …….. ………. …….. ……
Bhooti means prosperity and wealth. We pray
द्रविणं त्वमेव(Thou art my wealth). In her song पायोजी मैंने रामरतन धन पायो, मीरा glorifies this divine wealth in many ways: thieves cannot steal it, it does not depreciate, it goes on increasing day by day and so on.
In the farewell address by the Acharya, when the graduate of the Gurukula is about to return
home, many crisp instructions are given like सत्यं वद, धर्मं चर etc(vide शिक्षावल्लि of Taittiriya Upanishad). One gem of an advice is: भूत्यै न प्रमदितव्यम्(Don’t be negligent in your endeavour to be more prosperous.) The Vedic ideal was :
Go upward(ऊर्ध्वो भव – यजुर्वेद 13-13), उत् यानं ते पुरुष नावयानम्(keep moving upward, O man, don’t slide back. RgVeda 8-1-6). उत् क्रामातः पुरुष माऽवपत्थाः। अथर्ववेद 8-1-4).”Keep moving ahead, O man, don’t stumble and suffer a fall”.This is also in RgVeda 8-1-4). उत्तिष्ठ महते सौभगाय। अथर्ववेद 2-6-2. “Rise up and better your fortune”. This is the call of the Vedaas and we
can now appreciate why AS began His Upadesha Panchaka with the exhortation: वेदो
नित्यमधीयताम्। (“Study the Vedaas daily”). The Vedaas never glorified poverty, be it of the purse or the head, the heart and the hand.
Bhooti also means Vibhooti we apply on our
forehead etc. The Shaivaa-s interpret भूत्यै न प्रमदितव्यम् refered to above as: Don’t be negligent about applying Vibhooti (on your forehead etc).
VISHNU SAHASRANAAMA 393
631. विशोकः (Vishokah)
AS says: Bliss is His nature and so, sorrow is not in Him.(विगतः शोकोऽस्य परमानन्दैकरूपत्वादिति
विशोकः।).
PB says: He is the Lord of all, so the word
‘destitute’ is irrelevant.(नाथत्वात् चापि सर्वेषाम् अशोको अनाथताहते:।). How can anyone be अनाथ
when the Ruler of the three worlds is always there?(नाथे नः पुरुषोत्तमे त्रिजगताम् एकाधिपे चेतसा। सेव्ये
स्वस्य पदस्य दातरि परे नारायणे तिष्ठति।…..Mukundamala
Stotra).
MC say: He is faraway from sorrow.(विगतः शोकः यस्मात् सः विशोक:।). Shri KrishNa went through what appear to us as agonising spells right from the day He was born. But, He never shed tears of sorrow. He was always in ecstacy. He
was Gita in flesh and blood. He was Gita
personified.
He, by whose grace, the souls get rid of sorrow.(विगतः शोकः जीवात्मनां यस्मात् यस्य अनुग्रहात् सः
विशोक:।).
He, who has residence like VaikuNTha, full of unearthly happiness.(विशेषेण शं सुखं यस्मिन् तत् विशं
तदोको वैकुण्ठादिः यस्य तद् ब्रह्म तथेति विशोक:।).
632. शोकनाशनः (Shokanaashanah)
AS says: By just remembrance, He wipes out the sorrow of His devotees.(स्मृतिमात्रेण भक्तानां शोकं नाशयति इति शोकनाशनः।).
PB says: When the devotees feel a sense of
alienation(separation) from Him and are in grief, He wipes out this sorrow.(भक्तानां स्वसम्बन्ध
व्यतिरेकशोकं नाशयति इति शोकनाशनः।).
MC say: He wipes out His devotees’ sorrow.
(स्वभक्तानां शोकं नाशयति इति शोकनाशनः।). Says Bhagavatam: “मां प्रपन्नो जनः कश्चिन्न भूयोऽर्हति शोचितुम्।
X-51-44).(He, who surrenders to Me, doesn’t
deserve to grieve).
The liberated, free from sorrow, are inspired by
Him.(शोकस्य नाशो येषां ते शोकानाशा मुक्ताः, तान् नयति
प्रेरयति इति शोकनाशनः।).
———–+—+———-+++++—-+—-+++
The revelation of Gita is to wipe out the शोक of Arjuna. In the second chapter Shri KrishNa tells Arjuna repeatedly न त्वं शोचितुमर्हसि (“it is not
proper for you to grieve”). How does शोक arise? It is the child of मोह. What is मोह? The
erroneous feeling of ‘I and mine'(अहं मम) is
Moha. मोह comes from the root(मुह) which means वैचित्य(मुह् वैचित्ये says पाणिनि). वैचित्य means ‘to see things in a contrary manner’. When we perceive अनित्य as नित्य, अशुचि as शुचि, अनात्म as आत्मा etc (the transient as permanent, the impure as pure and the not-self as self) it is वैचित्य. We ought to say and feel always ‘Thou and Thine, my Lord’ (You and Yours). Our prayer should be: माझे माझे लोप पावू दे, तुझे तुझे उगवू दे, but, we go on saying and feeling the very opposite. This is मोह and Shri KrishNa wipes out this मोह of Arjuna and Arjuna gives his grateful confession at the end : नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादात् मयाऽच्युत(O Achyuta, by Thy grace, my मोह is no more; I have recovered my memory about my true identity.) Thus, just as God is शोकनाशन (above name), His song, the Gita, is also शोकनाशना।
VISHNU SAHASRANAAMA 394
अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः।
अनिरुद्धोऽप्रतिहतः प्रद्युम्नोऽमितविक्रमः।।81।।(9 Names).
633. अर्चिष्मान् (Archishmaan)
AS says: He, by whose effulgence, the sun, moon etc are luminous, is, indeed, the principal luminary. (अर्चिष्मन्तो यदीयेन अर्चिषा चन्द्रसूर्यादयः, स एव मुख्यः अर्चिष्मान्।).
PB says: He has divine splendour in Him, capable of opening the eyes, both outer and inner, of His genuine devotees.(बाह्याभ्यन्तरसद्भक्त
चक्षुरुन्नयनक्षमम्। दिव्यं तेजः सदा यस्य सः अर्चिष्मान् इति
कथ्यते।).
MC say: He has always in abundance very
excellent rays(of beauty, love, peace etc).
(प्रशस्तानि अर्चींम्शि नित्यम् अतिशयेन अस्मिन् सन्तीति
अर्चिष्मान्।).
He pervades the solar rays.(अर्चींम्शि सूर्यरश्मयः
अस्य अधिष्ठानत्वेन सन्तीति अर्चिष्मान्।).
He is worshipped and the form that is worshipped is अर्चिस्. (अर्च्यते इति अर्चिः, तन्नामकम् रूपम् अस्य अस्तीति अर्चिष्मान्।).
He has adorable qualities etc.(अर्च्यन्त इति अर्चीम्षि
गुणादीनि अस्मिन् सन्तीति अर्चिष्मान्।).
Luminary like the sun or fire is there as His symbol(prateeka). (प्रकाशरूपत्वात् अर्चिः आदित्यः अग्निर्वा प्रतीकत्वेन अस्य अस्तीति अर्चिष्मान्।).
The souls are luminous by nature and they are there as His reflections.(ज्योतिस्वरूपत्वात् अर्चीम्षि
जीवस्वरूपाणि, तानि अस्य प्रतिबिम्बत्वेन सन्तीति अर्चिष्मान्।). The Dvaita philosophy of Shri Madhwacharya visualises God as Bimba and the Jeeva as Pratibimba.
VISHNU SAHASRANAAMA 395
634. अर्चितः (Architah)
AS says: Even gods like Brahma, worshipped by mankind, worship Him. (सर्वलोकार्चितैः विरिञच्यादिभिः अपि अर्चित इति अर्चितः।).
PB says: He is present in all places of pilgrimage, temples and homes in the images we worship. (सर्वेषु क्षेत्रायतानेषु गृहेषु च अर्चावतारः अस्य इति अर्चितः।). अवतार means descent. God descends sothat we can ascend. His advent as Rama, KrishNa etc is a more widely known Avataara. This is not His only descent. When we worship with utter faith and sincerity, He descends into the image that we worship. It becomes vibrant with His presence. This descent is called अर्चावतार.
MC say: He is worshipped always by all.(सर्वैः सर्वदा अर्च्यत इति अर्चितः।).
All modes of worship are regulated by Him, so He is अर्ची , He is all-pervasive, so ततः। (अर्चाः अस्य नियम्यतया सन्तीति अर्ची , तनोति इति ततः, अर्ची चासौ ततश्च अर्चिततः, अर्चितत एव अर्चितः ।).
He pervades those who are themselves revered and worshipped. (अर्च्यन्त इति अर्चयः पूज्याः, तेषु ततत्वात् अर्चितः।).
He is in the various deities represented by different images and icons. (अर्चाः विविधदेवताप्रतीकानि, तद्वन्तः देवाः अर्चिन:, तेषु ततः अर्चितः।).Not only the idols, but anything that
symbolises Him is a prateeka. It may be a picture, a maNDala, linga(Shiva), a saaligraama(VishNu) etc.
VISHNU SAHASRANAAMA 396
635. कुम्भः (Kumbhah)
AS says: As in a pot, everything is contained in Him.(कुम्भवदस्मिन् सर्वं प्रतिष्ठितम् इति कुम्भः।).
PB says: To desire Him means to develop in us the values we associate with Him(like love, peace, joy etc).(काम्यते स सजातीयैः गुणैः कुम्भः प्रकीर्तितः।).
He illumines the earth.(कौ स भातीति कुम्भ:।). कु(ku) means the earth.
MC say: He subjects the earth to creation,
maintenance and dissolution.(कुं भावयति सृष्टि स्थिति सम्हारात्मकं भावनं करोतीति कुम्भः।).
He expands and enlarges the earth.(कुः पृथिवी,
तां भावयति विस्तारयति इति कुम्भः।).
He upholds the earth.(कुं भूमिं बिभर्तीति कुम्भः।).
He makes the earth steady(lest it collapses).(कुं भूमिं भावयति निश्चला यथा भवति तथा प्रेरयति इति कुम्भः।).
He delights the earth(those who live on earth).
(कुं भूमिं भावयति आनन्दयति इति कुम्भः।).
He fills the earth with plenty of grains etc,.(कुं
भूमिम् उम्भति धान्यादिसमृद्ध्या पूरयतीति कुम्भः, उम्भः पूरणे)
He lights up the earth.(कुं भूमिं भासयति इति कुम्भः, भास् दीप्तौ।).
———————-+——————++–
Kumbha means a pot or a vessel. It comes handy to use in metaphors. A full vessel makes no noise, we say(भर्ललो कळ्सो हाय्सळ्ना). It is a half-filled vessel that gurgles! We accord a PoorNa Kumbha welcome to a person
worthy of great respect, to our Poojya Swamiji
for example. The recipient of such welcome
(स्वागत) is a pot full of excellences, is the
underlying meaning.
The bridegroom is also accorded a welcome
by the bridal party with कलश कान्नडी. The bridal
expectations from her ‘prince charming’ are
conveyed by these two articles – he should be a vessel full of good qualities and he should be
impartial like a mirror.
On the negative side, a pot is susceptible to
destruction. Hence our body is refered to as a pot by our saints. There is a Kabir bhajan: क्या
ढूंढरहे वन वनमें, घटमें ही समाया है। तेरे भीतर मेरे भीतर ,उसकी तो छाया है।।(Why do you roam in jungle after jungle in search of Him? He has
pervaded your ‘pot'(body) only. Within me and within you, the shadow is His only.)
VISHNU SAHASRANAAMA 397
636. विशुद्धात्मा (Vishuddhaatmaa)
AS says: He is beyond the three modes(गुण)
of Nature(satva, rajas, tamas), hence very pure
Self.(गुणत्रयातीततया विशुद्धश्च असौ आत्मेति विशुद्धात्मा।).
PB says: He gives away everything to those who have taken shelter in Him.(अशेषं आश्रितेषु
निरवशेषित सर्वस्वात्विशुद्धात्मा।).
MC say: He has a pure, unsullied nature.(विशुद्ध:
आत्मा स्वरूपं यस्य सः विशुद्धात्मा।).
The souls become very pure because of Him.
(विशुद्धाः आत्मानः जीवात्मान: यस्मात् सः विशुद्धात्मा।).
गीता-: अपि चेत् सुदुराचारो भजते माम् अनन्यभाक्। साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः। क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति। कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति।। (IX-30, 31).
He accepts the pure-hearted as His own.
(विशुद्धान् आत्मीयतया आदत्त इति विशुद्धात्मा।).
He spreads out in the pure-hearted.(विशुद्धेषु
आतनोति विस्तृतो भवति इति विशुद्धात्मा।). He makes them His instruments to do लोकसंग्रह.
He enjoys only the pure articles of enjoyment.
(विशुद्धा्न् निर्मलान् भोग्यपदार्थान् अत्ति भुङ्क्त इति
विशुद्धात्मा।).(गीता-: पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतं अश्नामि प्रयतात्मनः। IX-26).
He is the Lord of the pure Knowers.(वयः ज्ञानिनः,
वयश्च ते शुद्धाश्च विशुद्धाः, तेषाम् आत्मा स्वामी विशुद्धात्मा।)
VISHNU SAHASRANAAMA 398
637. विशोधनः (Vishodhanah)
AS says: With just His remembrance, the sins wither away.(स्मृतिमात्रेण पापानां क्षपणात् विशोधनः।).
VSN says: He is पवित्राणां पवित्रम् य: मङ्गलानां च मङ्गलम्।
PB says: He purifies(and uplifts) the souls who pass away in holy spots of pilgrimage.(क्षेत्रमृतशोधकः स्यात् विशोधनः।).
MC say: He purifies in unique, special ways.
(विशेषेण शोधयति इति विशोधनः।).
Various objects like river Gangaa and individuals act as purifiers due to His grace.(विविधाः शोधका: शुद्धिकारकाः पदार्थाः गङगादयः पुरुषाश्च यस्मात् सः विशोधनः।).
He gives a special kind of happiness, so He is
विश:, He gives highest kind of wealth, so He is उधनः। (विशिष्टं शं यस्मात् सः विश:, उत्कृष्टं धनं यस्मात् सः उधनः, विशश्चासौ उधनश्च विशोधनः।).
638. अनिरुद्धः (Aniruddhah)
AS says: He is the fourth of the four manifestations(vyooha) described by devotees
of VishNu(Vaasudeva, SankarshaNa, Pradyumna and Aniruddha).(चतुर्व्यूहेषु चतुर्थो व्यूहः).
He is never blocked by enemies(demons).
(न निरुध्यते शत्रुभिः कदाचिदिति अनिरुद्धः।).
PB says: He is one of the four special manifestations.(व्यूहविभवानां स्थितिविशेषः।).
MC say: He ensures that the evolution of the embodied souls is not halted by disease and death.(जीवात्मनां वृद्धिः निरुद्धा रोगमरणादिभिः न भवति
यस्मात् यस्य अनुग्रहात् सः अनिरुद्धः।).
The living beings (their souls) are held captive in gross bodies by Him. (अनिनः प्राणिनः रुद्धाः स्वस्व
शरीरे आवृताः येन सः अनिरुद्धः।).
The souls are capable of enlarging and expanding their knowledge unimpededly because of His grace.(जीवात्मनां ज्ञानं निरुद्धं केनचित्
प्रतिबन्धकेन न भवति यस्मात् यस्य अनुग्रहात् सः अनिरुद्धः।).
VISHNU SAHASRANAAMA 399
639. अप्रतिरथः (Apratirathah)
AS says: He has no rival to challenge Him.(प्रतिरथः प्रतिपक्षोऽस्य न विद्यत इति अप्रतिरथः।).
PB says the same as AS.
MC say the same as AS and add the following:
He is unique, so अप्रतिः, He is blissful, so रथ:।
(अप्रतिः असदृशः, रमणरूपत्वात् रथः, अप्रतिश्च असौ रथश्च
अप्रतिरथः।).
He is distinct from the जीव, so He is अः, He is in each and every(prati prati) chariot called body.
(जीवात्मा न भवतीति अः, रथः शरीरम्, शरीरं रथः उच्यते इति
कठोपनिषत्, तादृशेषु रथेषु प्रति प्रति स्थितः इति प्रतिरथः।).
The liberated, being in supreme bliss, are अप्रतयः, and they revel and rejoice(रमन्ते) in Him.
(अधिकप्रकृष्ट आनन्दवत्वात् अप्रतयः मुक्ताः, ते रमन्ते अत्र इति
अप्रतिरथः।).
640. प्रद्युम्नः (Pradyumnah)
AS says: He has most exalted wealth with Him
(not the प्राकृत material and mundane variety).
(प्रकृष्टं द्युम्नं द्रविणम् अस्य इति प्रद्युम्नः). He is one of the four special manifestations.(चतुर्व्यूहात्मा वा).
(vide no.638 the व्यूहा: are given).
PB says: He is self-luminous(आत्म प्रद्योतवान् प्रद्युम्नः). He illumines everything else(प्रद्योतयिता इति प्रद्युम्नः).
MC say: He has most excellent knowledge, wealth, glory and strength.(प्रकृष्टं द्युम्नं ज्ञानं धनं यशः बलं वा). द्युम्न has all these meanings in various
Lexicons(शब्दकोश).
He, by whom we get all the above blessings, is
Pradyumna.(प्रकृष्टं द्युम्नं ज्ञानं धनं यशः बलं वा यस्मात् स:
प्रद्युम्नः।).
We receive the priceless wealth of मोक्ष from Him.(प्रकृष्टं द्युम्नं धनं मोक्षाख्यं यस्मात् सः प्रद्युम्नः).
He reveals Himself perfectly through Vedaas etc.(वेदादिभिः आत्मानं प्रकर्षेण द्योतयति इति प्रद्युम्नः।).
He has given us the priceless tool called body for साधना.(प्रकृष्टं द्युम्नं देहरूपा साधनसम्पत् यस्मात् सः।)
VISHNU SAHASRANAAMA 400
641. अमितविक्रमः (Amitavikramah)
AS says: His prowess is boundless and
immeasurable.(अमितो अतुलितो विक्रमोऽस्य इति
अमितविक्रम:।).
PB says: Even the three worlds cannot contain His prowess.(लोकत्रयेऽपि अपर्याप्तविक्रमो अमितविक्रमः।).
MC say the same as AS, but, add the following:
The Vedaas are numberless and the arrangement of mantraas in them follows a specific sequence and pattern.(अमिताः असंख्याताः वेदाः, तेषां विशिष्टः क्रमः यस्मात् स: अमितविक्रम:।).
He is unique and distinct from everything and
everyone, so अः, in others He has generated bravery, but quite limited(Mita). (सर्वविलक्षणत्वात्
अः, मितः उत्पन्नः विक्रमः अन्येषां पराक्रमः येन सः मितविक्रमः,
अश्चासौ मितविक्रमश्च अमितविक्रमः।).
—————————+++++++——–++
अमितविक्रम, above name, says that God’s prowess and His exploits are boundless. Who are His targets? Obviously, the demons. Where are they? They are lurking within us, these
saboteurs of virtue. The six enemies(shaDripu)
as they are called – काम, क्रोध, लोभ, मोह, मद and मत्सर – are the demons to be hunted down by
God, showcasing His अमित विक्रम.
The illustrious late Jagadguru of Sringeri, H.H.Shri Chandrashekhara Bharati, said in one of His discourses in a lighter vein: In Krita Yuga the demons were in a world of their own(असुरलोक) as depicted in the पुराण. In Treta Yuga, they were in the same world as the rest of us – RavaNa and Rama shared the same earth. In Dwapara Yuga the demons came still closer.They were part of the family – Kamsa being the maternal uncle of KrishNa. Come Kali Yuga, the demons are closest to us, and lo, they have sneaked into our very soul!
God’s prowess begins the moment we turn to Him, howsoever depraved morally we may be.
He gives a pledge in Gita(IX-30,31) that such a morally delinquent person will turn pious and godly at once (क्षिप्रं भवति धर्मात्मा ). He is quickly transformed as was Ratnakar the bandit into आदिकवि Valmiki, a lustful Rambola Dubey into Goswami Tulsidas, a miserly Srinivas Nayak into the saint Purandaradasa etc. This changeover happens silently in a very pleasant (चारु) manner. It is a painless operation! Hence, God is not only अमितविक्रम, but also चारु विक्रम (no.77 in Shiva’s 108 Names).
This magical transformation takes place at the hands of great spiritual Masters too. The examples are Saul becoming St.Paul or an ultra- rationalist Narendra blossoming into Swami Vivekananda. Nearer home, we have the instance of Tombat brothers transformed by the magic of P.P.Swami Anandashram’s grace(vide Ch.52 of Shree Chitrapura Guruparampra Charitra). They dedicated the rest of their lives in the service of the Math and the Guru!
The British investigative journalist Paul Brunton
is another example. “He came to scoff, but,
remained to pray” at the feet of that Silent Sage of AruNachala, Bhagawan RamaNa Maharshi. He authored several books on Shri RM and spread His message worldwide.
ॐ अमितविक्रमाय नमः। ॐ चारुविक्रमाय नमः।
VISHNU SAHASRANAAMA 401
कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः।
त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः।।82।।
( 9 Names )
642. कालनेमिनिहा (Kaalaneminihaa)
AS says: VishNu killed a demon called Kaalanemi.(कालनेमिमसुरं निजघान इति कालनेमिनिहा).
PB says: The wheel of Time has spokes of
अविद्या or ignorance. VishNu wipes out the same.(कालचक्रस्य या नेमिः अविद्याख्या च दुर्धरा। तां नाशयति यश्चासौ कालनेमिनिहा स्मृतः।).
MC say the same as AS and add the following:
He regulates the sun and the moon who mark time.(कालं नयतः प्रणयत इति कालनेमी, सूर्यचन्द्रौ। तौ नितरां हन्ति नियामकतया गच्छतीति कालनेमिनिहा।).
643. वीरः (Veerah)
AS says: He is brave.(वीरः शूरः).
PB does not have Veera in his VSN.
MC say: He has as His special(वि) feature knowledge and/or will(इ) and happiness(रम्).
(विशेषेण सः ज्ञानम् इच्छा वा रं सुखं च यस्य सः वीरः।).
The liberated, too, are blessed as above by Him.(विशेषत: इं ज्ञानम् इच्छा वा रं सुखं च मक्तानां यस्मात्
सः वीरः।).
To the deserving He confers specially knowledge and willpower(to cherish noble desires and desist from the ignoble ones).
(विशेषतः इं ज्ञानम् इच्छां वा योग्येभ्यः याति ददाति इति
वीरः।).
Those who have knowledge and/or strength
(वं) are विन:, in them He sports(राजते), so He is Veera.(वं ज्ञानं बलं वा येषाम् अस्ति इति विनः, तेषु इच्छया
राजते रमते इति वा वीरः।).
The knowledge, will and happiness of the bird,
Garuda, is from Him.(वेः पक्षिणः गरुडस्य इः ज्ञानम् इच्छा वा रं सुखं च यस्मात् सः वीरः।).
VISHNU SAHASRANAAMA 402
644. शौरिः (Shourih)
AS says: He incarnated(as KrishNa) in the dynasty of Shoorasena.(शूरकुलोद्भवत्वात् शौरिः।).
PB says: He is the child of Vasudeva, who hails from the dynasty of Shoorasena.(शूरस्य वसुदेवस्य
अपत्यम् इति।).
MC say: He revels and rejoices in His own blissful Self.(स्वाभाविकसुखरूपत्वात् शुः, तादृशे तस्मिन् एव अतिशयेन रमत इति शौरिः।).
Being established in the Vedaas, which are the means to happiness, He wipes out the sorrow of Samsara.(शौ सुखसाधने वेदे स्थितः सन् रिणक्ति रेचयति
संसारं दुःखं परिहरति इति यावत्, शौरिः।).
He is blissful, so शम्। For those who are scalded in the heat of Samsara, He gives shelter and is like a medicine(oushadham)(औ). He delights exceedingly the liberated, so रिः। (सुखरूपत्वात् शम्, संसारे उष्टानां तप्तानाम् आश्रयत्वात्
औषधम्। औषधमेव औ, मुक्तान् अतिशयेन रमयतीति रिः,
शं चासौ औ चासौ रिष्टः शौरिः। उष दाहे।).
645. शूरजनेश्वरः (Shoorajaneshvarah)
AS says: He is exceedingly valiant and is, therefore, the lord of even brave gods like Indra etc.(शूरजनान् वासवादीन् शौर्यातिशयेन
ईष्ट इति शूरजनेश्वरः।).
PB says: He lords over the brave.(पराक्रमिजनेशत्वात् स्मृतः शूरजनेश्वरः।).
MC say the same as AS, but, add the following:
He blesses the brave emperors to rule over all.
(शूरजनाः पराक्रमिणः चक्रवर्तिन:। ते ईश्वराः यस्मात् सः
शूरजनेश्वरः।).
He grants boons to Brahmaa etc who rule over
the devotees who, in turn, are devoted to
VishNu, the brave.(शूरः भगवान्, तस्य जनाः भगवद्भक्ताः, तेषाम् ईशाः ब्रह्मादयः, तेभ्यः वराः यस्मात् सः
शूरजनेश्वरः।).
VISHNU SAHASRANAAMA 403
646. त्रिलोकात्मा (Trilokaatmaa)
AS says: As the inner monitor, He pervades the three worlds.(त्रयाणां लोकानाम् अन्तर्यामितया आत्मेति).
From the Advaitic point of view, the three realms are not distinct from Him.(त्रयो लोका अस्मात् परमार्थतो न भिद्यन्त इति वा).
PB says: He is perpetually moving around in the three worlds to bless and shower His grace on His devotees.(यः सातत्येन लोकान् त्रीन् भक्तानुग्रहकाम्यया। गच्छत्यसौ त्रिलोकात्मा, अतः सातत्यगमने।).
MC give the first interpretation of AS, but, add as under:
He is the Lord of the three worlds.
(त्रयाणां लोकानां आत्मा स्वामी त्रिलोकात्मा।).
He pervades the three worlds.(त्रीन् लोकान् आप्नोति इति त्रिलोकात्मा।).
He expands the three worlds.(त्रिलोकान् तनोति
विस्तारयति इति त्रिलोकात्मा, तनु विस्तारे।).
He is the guardian and caretaker of the three
worlds.(त्रिलोकान् आदत्ते रक्षणीयतया इति त्रिलोकात्मा,
त्रिलोकरक्षक इत्यर्थः।).
At the time of Pralaya, He devours the three
worlds.(प्रलयकाले त्रिलोकान् अत्ति इति त्रिलोकात्मा।).
The three worlds constitute His body as it were.(त्रिलोका: आत्मा देह इव यस्य सः त्रिलोकात्मा।).
VISHNU SAHASRANAAMA 404
647. त्रिलोकेश: (Trilokeshah)
AS says: He is the Lord of the three worlds because these worlds function as commanded by Him.(त्रयो लोकाः तदाज्ञप्ताः स्वेषु स्वेषु कर्मसु वर्तन्त इति
त्रिलोकेशः।).
PB says: He is called त्रिलोकेश because He is the Ruler of the three worlds.(त्रिलोकानाम् ईशतया
त्रिलोकेशः प्रकीर्तितः।).
MC say: He rules over the three worlds: bhooh, bhuvah and svah.(त्रयश्च ते लोकाः त्रिलोका: भूर्भुवःस्वराख्याः। तेषाम् ईशः त्रिलोकेशः।).
He is the creator of the three worlds. He is the
Lord of all.(त्रयः लोकाः अस्य सृज्यत्वेन सन्तीति त्रिलोकः।
सर्वेशत्वात् ईशः, त्रिलोकश्चासौ ईशश्च त्रिलोकेशः।).
He is the Lord of souls who exhibit the three modes of satva, rajas and tamas.(त्रयाणां लोकानां सात्विक राजस तामसानां जनानाम् ईशः त्रिलोकेशः, ‘लॊकस्तु
भुवने जने’ इति अमरकोशः।).
He is ‘seen’ and known through the three Vedaas(त्रिलोक:), He is the very embodiment of knowledge(इः) and He is blissful(श).(त्रिभिः वेदैः
लोक्यते दृश्यते ज्ञायत इति यावत् त्रिलोक:, ज्ञानरूपत्वात् इः,
सुखरूपत्वात् शः, त्रिलोकश्चासौ इश्चासौ शश्च त्रिलोकेशः।).
The gods described in the three Vedaas are त्रिलोका:, VishNu is their Lord(ईशः).(त्रिभिः वेदैः लोक्यन्ते दृश्यन्ते ज्ञायन्त इति त्रिलोकाः वेदप्रतिपाद्या: देवाः,,
तेषाम् ईशः त्रिलोकेशः।).
VISHNU SAHASRANAAMA 405
648. केशवः (Keshavah)
AS says: The rays(Kesha) emanating from luminaries like sun etc are His.(केशसंज्ञिताः सूर्यादिसङ्क्रान्ता अंशाः, तद्वत्तया केशवः।). He has triple energies called Brahmaa, VishNu and Shiva.
(ब्रह्म विष्णु शिवाख्याः शक्तयः केशसंज्ञिताः, तद्वत्तया वा केशवः।).
PB says: Keshava is the dispeller of difficulties.
(केशवः क्लेशहा लोके). Shiva tells VishNu: “Ka is Brahmaa. I am the Lord of all embodied souls. Both of us have sprung up from You, hence Your name as Keshava.” (क इति ब्रह्मणो नाम.
ईशोऽहं सर्वदेहिनाम्। आवां तवाङ्गे सम्भूतौ तस्मात् केशवनामवान्।)(This quote is from हरिवंश).
MC say: Ka is Brahmaa, Isha is Rudra. VishNu
engages them in tasks like creation etc, so He is Keshava.(कश्च ईशश्च केशौ ब्रह्मरुद्रौ, तौ सृष्ट्यादिना वर्तयति इति केशवः, वृतु वर्तने।).
He blesses Brahmaa and Rudra with knowledge and/or strength.(कश्च ईशश्च केशौ, तयोः वं ज्ञानं बलं वा यस्मात् सः केशवः।).
Ka is happiness. He is the custodian(ईशः) of happiness, so केश, He knows(वाति) everything, so वः।(कं सुखम्। तस्य सुखस्य ईशः केशः, वाति सर्वम्
अवगच्छतीति वः। केशश्चासौ वश्च केशवः, सुखशीर्षजलेषु कम् इति मेदिनी।).
Kesha is supreme happiness of Moksha. He is its bearer or reaches it to the deserving, so Vah.(सुखश्रेष्ठं मोक्षं वहति योग्यानाम् वर्तयतीति वा केशवः।).
—————+++——-++——+–++-+—
This name reminds me of a witty श्लोक – केशवं
पतितं दृष्ट्वा पाण्डवा: हर्षर्निर्भराः। हा हा रुदन्ति कौरवाः हा
केशव केशव।। The bare translation is: On seeing that Keshava has collapsed, the PaNDavas are
jubilant. But, the Kauravas are wailing ‘alas,
Keshava, alas Keshava’. This is puzzling! It should have been the other way: Kauravas, happy and PaNDavas shocked. The key to this puzzle is: “On seeing a शव (dead body) in water(के)(sea), the sea-gulls(whitish, पाण्डव) are jubilant(because they can feast on it), but, the crows(cawing का का, making noise रव of cawing कौ) are wailing( because the sea is out of bounds for them) “alas, the शव is in water, the शव is in water”.
Here is another braintwister: हतः हनुमतारामो सीता सा हर्षनिर्भरा। रुदन्ति राक्षसा सर्वे हा हारामो हतो हतः।।
The bare translation is: Hanuman has killed Rama, and so, Sita is jubilant. The demons,
however, are wailing ‘alas, Rama has been killed, Rama has been killed.’ The key to this
puzzle is: The park(आराम)(अशोक्वाटिका) was
devastated(हतः) by Hanuman and this made
Sita happy. The demons were naturally in panic
and mourned the loss, wailing ‘alas, the park is
ruined, the park is ruined(आरामो हतः).’
The above is just a hilarious diversion and has nothing to do with VSN!
VISHNU SAHASRANAAMA 406
649. केशिहा (Keshihaa)
AS says: He killed a demon called Keshi.
(केशिनामानमसुरं हतवान् इति केशिहा।).
PB says the same as above.(असुरं केशिनामानं हतवान् केशिहा स्मृतः।).
MC say the same as above, but, add the following:
He controls the gods who rule over water.
(कं जलं, तस्य ईशितृत्वात् केशिनः देवाः, तान् हन्ति नियामकतया गच्छतीति केशिहा, हन हिंसा गत्योः।).
Dusshaasana, who dragged Draupadi by her
hair to humiliate her, is Keshi. Bhima killed
Dusshaasana as commanded by KrishNa.
(द्रौपद्याः केशाः कबरीभाराः कर्षकतया अस्य सन्तीति केशी
दुःशासन:, तं भीमसेनद्वारा हन्तीति केशिहा।).
650. हरिः (Harih)
AS says: He wipes out संसार along with its cause(which is अविद्या, ignorance).(सहेतुकं संसारं हरतीति हरिः।).
PB says: He receives the oblations offered into
sacrificial fire.(क्रतुभागहरो हरिः।).
MC say: At the time of Pralaya, He dissolves the entire creation.(हरति सम्हारकाले जगदिति हरिः।).
He wipes out our sins if we listen (to His glorious legends) or remember Him.(हरति
स्वश्रवण स्मरणादिना पापं परिहरति इति हरिः।). GaruDa
PuraaNa says: Hari wipes out the sins of even the wicked and the vicious if only they remember Him just as the fire will burn us even though touched unintentionally.(हरिर्हरति पापानि
दुष्टचित्तैरपि स्मृतः। अनिच्छयापि संस्पृष्टो दहत्येव हि पावकः।।).
He ‘steals away’ the sins of devotees, heaped over countless births. (हरति स्व स्मरणादेव भक्तानां
अनेकजन्मार्जितं पाप सञ्चयं अपहरति इति हरिः।).
——+——+———++++—————–
There is a delightful verse in the book कृष्णामृत महार्णवः -“NarayaNa is a person, well-known on earth as a thief par excellence. Just with His remembrance, He spiritsaway our sins heaped over myriad births!’. (नारायणो नाम नरो नराणां प्रसह्य चोरः कथितः पृथिव्याम्। अनेकजन्मार्जित पापसञ्चयं हरत्यशेषं स्मृतमात्र एव।।). The reference is to KrishNa as the human form(नर) of Lord VishNu.
Another amusing verse says: दासोऽहमिति या बुद्धिः
परमात्मन्यनामयी। दकारोऽपहृतस्तेन गोपीवस्त्रापहारिणा।।
(I had cherished the pure feeling that I am The
servant of the Lord. But, alas, this letter ‘द’ has been stolen by that thief who had spirited away the garments of Gopi-s.).
When the letter ‘द’ is deleted, what remains is
‘सोऽहम्’. दासोऽहम् – I am His servant – is the
catchline of the devotee in the Dvaita(Dualism)
phase of devotion. सोऽहम् – I am He – is the
crowning realisation of Advaita(Non-,Dualism).
Shri KrishNa leads us, if our devotion is sincere and steadfast, from Dvaita to Advaita and this has been brought out in the above verse with a dash of humour.
VISHNU SAHASRANAAMA 407
कामदेवः कामपालः कामी कान्तः कृतागमः।
अनिर्देश्यवपुर्विष्णुः वीरोऽनन्तो धनञ्जयः।।83।।(10 Names).
651. कामदेवः (Kaamadevah)
AS says: He is desired(काम्यते) by those who wish to pursue the four objectives: Dharma etc. So, He is Kaama. He is divine, so Deva.
(धर्मादि पुरुषार्थ चतुष्टयं वाञछद्भिः काम्यत इति कामः।
सः चासौ देवश्चेति कामदेवः।).
PB says: He showers all with all that they wish for.(कामदेवस्तु भगवान् सर्वेषां सर्वकामदः।).
MC say: He is victorious over lust and passion.
(कामं मन्मथं दीव्यति जयतीति कामदेवः, दिवु विजये).
He overcomes ignoble and unworthy desires.
(कामं कुत्सिताम् इच्छां दीव्यति जयति अभिभवति इति कामदेवः।).
The competent spiritual aspirants are able to
overcome desire(desire in general and carnal passion in particular) by His grace.(कामः दीव्यते
योग्य अधिकारिभिः जीयते यस्मात् यस्य अनुग्रहात् सः कामदेवः।).
Cupid is the god of carnal love as ordained by Him. (कामः देवः यस्मात् सः कामदेवः).
He is praised by the god of carnal love.(कामेन
दीव्यते स्तूयत इति कामदेवः, दिवु स्तुतौ।).
652. कामपालः (Kaamapaalah)
AS says: He takes care of the desires of the
desirous.(कामिनां कामान् पालयतीति कामपालः।).One of the four classes of devotees spoken of in Gita is अर्थार्थी, the desirous. God does not
disappoint them.
PB says: He takes care of what He has given
(to His devotees).( दत्तानुपालकश्चैव कामपालः प्रकीर्तितः।). “योगक्षेमं वहाम्यहम्” says the Lord in
Gita.
MC say the same as above and add:
He takes care of the god of carnal love,Manmatha.(कामं मन्मथं पालयतीति कामपालः।).
Propagation of species needs Manmatha.
———-++——————-+++–++++–
VishNu is कामपाल (above name). He is the guardian of desire in general and of Cupid in
particular. On the other hand, Shiva is portrayed as the annihilator of काम. Shiva is said to have reduced to ash this काम. We say
Hari and Hara are alike, that there is अभेद between them. But, their actions run counter to each other. How to reconcile them?
Cupid, the god of carnal love, tried to over-reach himself in daring to disturb the
meditating Shiva. Cupid’s role is important in the propagation of the species, hence his guardian is VishNu, the Preserver. But, he must know his limits. Among our four पुरुषार्थ (primary goals of life), अर्थ and काम are strategically placed in between Dharma and Moksha. Artha(the goods of life, wealth etc) and काम should be facilitators rather than stumbling blocks in the pursuit of Dharma and Moksha. If, however, the demands of अर्थ and काम tend to make us go astray from the path of Dharma and the goal of Moksha, they need to be firmly put down and shown their place. This is exactly what Shiva did. When we are engaged in जप, ध्यान, स्वाध्याय, पूजा etc, we should give no room for desires to rear their heads. This is the moral of Shiva’s कामदहन. ॐ कामपालाय नमः ॐ
VISHNU SAHASRANAAMA 408
653. कामी (Kaamee)
AS says: He is perpetually fulfilled.(पूर्णकामस्वभावत्वात् कामी।).Samartha Ramdas says: उपरति मज रामीं जाहली पूर्णकामीं। सकळभ्रमविरामीं
राम विश्रामधामीं।(करुणाष्टक).
PB says: He is exceedingly liberal in granting
wishes.(प्रदेय अतिशयात् कामी।).
MC say: His desires are praiseworthy.(प्रशंसनीयाः
कामाः इच्छाः अस्य सन्तीति कामी।).”He desired: let Me
be many.…and He brought about all this creation.”(सोऽकामयत बहुस्यां प्रजायेयेति…. इदं सर्वम्
असृजत।).
The liberated have praiseworthy desires due to
His control. (प्रशंसनीयाः कामाः मक्तात्मनां इच्छामः अस्य
नियम्यतया सन्तीति कामी।).
The desires of all are subject to His control.
(कामाः सर्वेषां इच्छा: अस्य नियम्यतया सन्तीति कामी।)
The Lord says in Gita: “All moods and modes of mind in all are brought about by Me.” (ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान् विद्धि..
VII-12).
Cupid is His son(कामः पुत्रतया अस्य अस्तीति कामी).
As Pradyumna, Kaama stays near VishNu.
(प्रद्युम्नरूपी सततं स्थितो यस्यैव सन्निधेः। कामः प्रद्युम्ननामाऽभूत् तत्प्रसादाप्तवैभवः।).
——————+——–+++++++–++++++
God is called कामी because He has काम. काम is a much maligned word. It does not necessarily have a derogatory meaning. it means desire in general. In one of its manifestations it means carnal passion and we are likely to think of the sage Vatsyayana and his treatise, the कामसूत्र.
But, this is not all that काम connotes.
God, says the Chaandogya Upanishad, desired(अकामयत) to be many. “I am one and alone. Let me be many”(एकोऽहं, बहु स्याम्) and He conjured up this universe. God has given us three capacities – ज्ञान शक्ति, इच्छा शक्ति and क्रिया शक्ति. Desire or काम emanates from इच्छा शक्ति. First to arise from इच्छा शक्ति is सङ्कल्प, the will to do. When सङ्कल्प is strong, it gives rise to desire or काम. There are good sankalpaa-s and bad sankalpaa-s. Remember our venerable Vaidics calling for सङ्कल्प those who have registered for पादुका पूजन. Adi Shankara, Swami Vivekananda and great social reformers were fired with noble सङ्कल्प to serve mankind. This sankalpa when strong and sturdy becomes काम. Our sacred books speak of those who were सत्यकाम, आत्मकाम, मोक्षकाम and so on. Desire is not an evil per se(in itself). The Lord looks upon as His Vibhooti the desire that is in consonance with Dharma(धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ)(VII-11). My daily posts as much as your reading them are offshoots of desire, mine to write and yours to read. Says Venerable Manu, the lawgiver, in his treatise called मनुस्मृति: अकामस्य क्रिया काचिद् दृश्यते नेह कर्हिचित्। यद्यद् हि कुरुते किञ्चित् तत्तत् कामस्य चेष्टितम्।।(No action is seen here that springs not from desire. Whatever little one does is the play of desire). सङ्कल्पमूल: कामो वै यज्ञाः संकल्पसम्भवाः। (The root of desire is सङ्कल्प and sacred acts like Yajna are the result of सङ्कल्प.). कामात्मता न प्रशस्ता न चैवेहास्त्यकामता। (To be overly desirous is not good. To be totally desireless is also not good). It all depends on what you desire. Hence the need for a Guru and Satsang to guide us to monitor our desires sothat like Nachiketa we will opt for Shreyas rather than Preyas, the Good rather than the merely Pleasant. ॐ कामिने नमः ॐ
VISHNU SAHASRANAAMA 409
654. कान्तः (Kaantah)
AS says: He has a most beautiful form.(अभिरूपतमं देहं वहन् कान्तः।(. At the end of Brahmaa,’s hundred years, Brahmaa will cease to be at VishNu’s hands.(द्विपरार्धान्ते कस्य ब्रह्मणोऽप्यन्तोऽस्मादिति वा कान्तः।).
PB says: He is most handsome and attractive.
(कान्तश्च कमनीयकः।).
MC say: His place of residence(VaikuNTha) is very brightly lit up. Very luminous.(कचति दीप्तो
भवति इति कः, कच दीप्तौ, अन्तः वासः, कः अन्तः यस्य सः
कान्तः।).
Water is His abode(prior to creation).(कं जलम् अन्तः वासस्थानं यस्य सः।).
He is the shelter for the sun(ka).(कः सूर्यः स एव अन्तः वासः यस्य सः कान्तः।). He is Soorya NarayaNa.
655. कृतागमः (Kritaagamah)
AS says: The scriptures – Shruti and Smriti – are His creation. (कृत आगमः श्रुतिस्मृत्यादिलक्षणो येन सः कृतागमः।).The Lord says: Shruti(Vedic lore) and Smriti(like Geetaa) are my own commands
(श्रुतिस्मृती ममैवाज्ञे।).
PB says: The science of Mantraas has been revealed by Him.(मन्त्रविद्या व्यञ्जकत्वात् कृतागम इतीरितः।).
MC say: The Vedaas are always the theme of His meditation.(कृताः नित्यं ध्याताः आगमाः वेदाः येन सः।).
The various scriptures and sacred books like
Mahabharata by great sages have come into being by His grace.(कृताः ऋषिभिः रचिताः आगमाः
भारतादिसदागमाः येन सः कृतागमः।).
He is always remembered by the Knowers. He
knows His creation, the universe.(कृतः ज्ञानिभिः
सर्वदा स्मृतः। अवगच्छति विश्वम् इति आगमः, कृतश्चासौ
आगमश्च कृतागम:।).
By action(कर्म योग), He is knowable.(कृतेन कर्मणा
आगमः अवगमः ज्ञानं यस्य सः कृतागम:।).
————————–++++++++-++++-++
God is कान्त:, beautiful(above name 654). As Rabindranath Tagore said: He is सत्यं, शिवं and सुन्दरम्. The whole creation is a pageant of beauty, a riot of colours and a mosaic of intricate patterns of symmetry. Leaves of two different trees, for example, are not same in texture. As I have said earlier in these columns, our mind cannot but ask : वह कौन चित्रकार? Who is that Artist whose fabulous handiwork this world is. As the innocent child would ask: if the sky, the sun, moon, stars and so on are so सुन्दर, how much सुन्दर You must be!
(इतुके सुन्दर जग असे जर। किती तू सुन्दर असशील?..देवा
तुजे किती सुन्दर आकाश…..). In other words, as VSN puts it, He is कान्त. Before we, the jeevaa-s (souls like us) acknowledge and respond to His beauty, the first to appreciate it is His better-half. So He is called लक्ष्मीकान्त, रमाकान्त,
श्रीकान्त, उमाकान्त and so on. ॐ कान्ताय नमः ॐ
VISHNU SAHASRANAAMA 410
656. अनिर्देश्यवपुः (Anirdeshyavapuh)
AS says: Being above the three modes(satva, rajas and tamas) etc, it is not possible to define or indicate He is like this or like that.(इदं तदीदृशं वेति निर्देष्टुं यन्न शक्यते गुणाद्यतीत्त्वात् तदेव रूपमस्य इति अनिर्देश्यवपुः।). He is beyond the reach of speech, mind etc and hence, He is indescribable(अनिर्वचनीय).(यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। The speech and the mind turn back,
baffled, unable to reach Him. Brahmanand Valli of Taittiriya Upanishad)
PB says: He assumes wonderful forms in keeping with the changing epochs(Yuga).
(तत् तत् युग गुणानुग्राहकरूपवैचित्र्यात् अनिर्देश्यवपुः।).
Every incarnation sports a different form.
MC say: He cannot be ordered or commanded.
He gives scope to all.(निर्देशः आज्ञा, केनापि आज्ञाप्य:
न भवति इति अनिर्देश्यः। वपति अवकाशं प्रददाति इति वपुः।
निर्देशो निदेशः शासनः इति अमरकोशः। वप नीरोमकरण अवकाशप्रदान बीजवर्धनेषु इति शब्दनिर्णये।).
He is represented(nirdeshya) by the letter अ,
which means being full, perfect, unsullied and
unique and distinct. He fosters the seeds of trees like Peepal and Banyan.(पूर्णत्वात् निर्दुष्टत्वात्
सर्वविलक्षणत्त्वात् वा अ इति निर्देष्टुं योग्यः अनिर्देश्यः। वपति
अश्वत्थवटादिवृक्षाणां बीजं वर्धयति इति वपुः, वप बीजवर्धने,
अनिर्देश्यश्चासौ वपुश्च अनिर्देश्यवपुः।)
…… ……. ……… …….
It was the thesis of venerable Shri Madhwacharya that every word in Sanskrit,
howsoever mundane its meaning on the surface, has God as its ultimate purport. His was not an empty boast. As said in his biography, Sumadhwa Vijaya, he proved his
claim before an assembly of incredulous
scholars. Such was his mastery over the science of etymology!
Taking this cue from him, the MC endeavour to spin off as many meanings as they can. In search for multiple meanings, they will leave no Sanskrit lexicon (dictionary) untouched. To name a few, they are Amara, Vishwa, Medini, Halayudha, Haima, Abhidhana ChintamaNi, Shabda-nirNaya, Shabda Kalpadruma, Vaachaspatyam etc. Their purpose is simple: to glorify VishNu in as many ways as possible to establish VishNu Paaramya(Supremacy of VishNu).. Did not Shri Madhwacharya prove that every name in VSN has one thousand meanings?.
Though the MC are so prolific in their interpretations, I try to be very very selective in my posts for obvious reasons.
VISHNU SAHASRANAAMA 411
657. विष्णुः (VishNuh)(This name has appeared once before at no.2).
AS says: His radiance and lustre have enveloped the earth and the sky. (रोदसी व्याप्य
कान्तिरभ्याधिका स्थिता अस्येति विष्णुः।). He is moving
everywhere, so He is VishNu.(सर्वत्र क्रमणाद्वा।).
PB says: By His power, He has pervaded the
universe. (स्वशक्त्या सर्वजगतो व्याप्तेः विष्णुरितिस्मृतः।).
MC say: By His very nature, He is inspirer and
blissful.(विशिष्टः षः प्राणः णः सुखं यस्य स्वभावः सः विष्णुः). “….विष्णुनामा विशिष्टप्राणसौख्यतः….” इति विभूतितत्वे।
All names have Him as their ultimate import.(विशन्ति प्रतिपादकतया सकलनामानि अस्मिन् इति विष्णुः।).
He pervades and surpasses several triads – the three Vedaas, three tenses, three गुण such as satva, rajas, tamas, three worlds, three kinds of beings(gods, human beings, demons),
three kinds of entities – animate, inanimate and partly both.(वेति क्रमते अतिक्रमते त्रीन् वेदान्, कालान्, गुणान्, लोकान्, देव मानुष दानवान्, चेतनाचेतनमिश्रान् इति विष्णुः, वि गतौ।).
He is विषः since He is vitality, strength and pervasive.(विशिष्टः षः प्राणत्वं आततत्वं च यस्य सः विषः।
षकारः प्राण आत्मा। ). He is thus praised(नूयते) in the sacred books. (विष इति नूयते सत् शास्त्रे स्तूयत इति विष्णुः, णु स्तुतौ।).
The respective flow of the different rivers etc is also His act of grace.(विशेषेण स्नुः नद्यादीनां प्रस्रवणं यस्मात् सः विष्णुः।).
The upsurge of devotional fervour in the devotees is His act of grace.(विशेषेण स्नुः भक्तानां भक्तेः प्रस्रवणं यस्मात् सः विष्णुः।).
VISHNU SAHASRANAAMA 412
658. वीरः (Veerah)
AS says: He is endowed with movement etc.
(गत्यादिमत्त्वात् वीरः, वी गति व्याप्ति प्रजन कान्ति असन
खादनेषु इति धातुपाठात्।). The root(धातु) वी has multiple meanings according to धातुपाठ of the grammarian PaaNini.
PB says: He kills those who harass the good and the righteous with His mace(गदा) and discus(चक्र) which are ever ready, in
anticipation of His command to strike.(आज्ञा
प्रतीक्षकेणैव गदाचक्रद्वयेन तु। प्रेरितेन हिनस्त्याशु साधुसंतापकारिणः, इति वीरः).
MC say: He is unique as an inspirer.(विशिष्टश्चासौ ईरश्च वीरः।).The gods and goddesses, though they may inspire, are not independent(स्वतंत्र प्रेरक), but, VishNu is a स्वतन्त्र प्रेरक। This is His
uniqueness.
He inspires the Knowers.(वं ज्ञानं येषाम् अस्तीति विनः
ज्ञानिनः, तान् विशेषेण ईरयतीति वीरः।).
He inspires GaruDa(His vehicle) to do as He pleases.( विं पक्षिणं गरुडं मनोभिमानितया ईरयतीति वीरः। ).
——————————+————-+
God is Brave(वीर) and so it follows as a natural corollary that we, too, ought to be brave because we are His sparks. The Vedaa-s inspire us to be brave and fearless. Life is a struggle, but, we must bravely plod on,says the RgVeda: अश्मन्वती रीयते सं रभध्वम्,
उत्तिष्ठत प्रतरता सखायः।(10-53-8).(“The river of life
abounds in stones. Stand up, friends, and swim across.” “May we be masters of great
bravery” (सुवीर्यस्य पतयः स्याम RgVeda 6-47-12) is the Vedic prayer. During the जातकर्म संस्कार, after the birth of a child, there was अंसाभिमर्शन (touching the child’s shoulders by the father) and the father whispers the words: be thou a stone, be thou an axe(अश्मा भव, परशुर्भव). What a beautiful way of illustrating that the life ahead for the newborn is not roses and roses all the way. As Swami Vivekananda said: “The world is a great gymnasium where we come to make ourselves strong”.(Complete Works 5-410). The child, as he grows up, has to weather many storms and remain firm like a rock(अश्मा भव). As difficulties swirl around him/her, he/she should cut them asunder as though with an axe(परशुर्भव) and forge ahead like a brave warrior(वीर, above name).
Of the many gems in Gita which impressed Swami Vivekananda, the Lord’s admonition to Arjuna: क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वा उत्तिष्ठ परन्तप। (“O Paartha, yield not to unmanliness. This does not befit you. Arise, O Scorcher of the Enemies, giving up this weakness of the heart”(2-3) ranks very high. It was a call to Arjuna to be brave(वीर). Swami Vivekananda says it is not meant for Arjuna only, but, to mankind at large. We all should be brave. ॐ वीराय नम: ॐ।
VISHNU SAHASRANAAMA 413
659. अनन्तः (Anantah)(Infinite)
AS says: He is infinite because He is all-pervasive, eternal, the Self of all and is free
from the three limitations of space, time and
thing. (व्यापित्वात् नित्यत्वात् सर्वात्मत्वात् देशतः कालतो
वस्तुतः अपरिच्छिन्नः अनन्तः।). The Taittiriya Upanishad says: “सत्यं ज्ञानमनन्तं ब्रह्म”(2-1). There
is no end to His excellences. VishNu PuraaNa
says: Gandharvaas etc can’t keep count of His excellences, so He is Ananta and Imperishable.
(गन्धर्वाप्सरस: सिद्धाः, किन्नरोरगचारणाः। नान्तं गुणानां गच्छन्ति, तेनानन्तोऽयमव्ययः।। 2-5-24).
PB says the same as above.(देशतः कालतो वाऽपि
गुणतो वस्तुतोऽपि वा। अवधिस्तु अस्य नास्तीति सॊऽनन्त
समुदाहृतः।।).
MC say the same as above and add the following:
His excellences(guNa) are infinite and each one of them, too, is limitless.(अनन्तगुणेषु प्रत्येकशोऽपि निरवधिकत्वमिति तादृशगुणस्वरूपी भगवान्
अनन्त इति सिद्ध्यति।).
His forms are infinite(स्वरूपानन्त्य). Gita: पश्यामि त्वा
सर्वतोऽनन्तरूपम्….. पश्यामि विश्वेश्वर विश्वरूप। XI-16).
His modes of actions are infinite.(क्रियासु असङ्ख्यातत्वात् अनन्तः।).
At the time of deluge, He is active(अनति). He puts an end to creation.(प्रलयजले अनति इति अन्,
जगदन्तकत्वात् अन्तः,अन प्राणने।).
—————————+—————-
As said earlier in these columns, God is everywhere and so, the spatial limitation(देशगत
परिच्छेद) does not apply to Him. Since He is always there, the temporal limitation(कालगत
परिच्छेद) also does not apply. Since He alone is all this, the substantive(वस्तुगत) limitation(परिच्छेद) is also not applicable. This is the Vedantic definition of अनन्त (infinite).
In the Chhandogya Upanishad (7-23-1), Sanatkumara advises Narada to seek the
Infinite because happiness is in the communion with the Infinite(भूमा). He says there is no joy in the finite.(यो भूमा वै तत् सुखम्, न अल्पे सुखमस्ति, तत् विजिज्ञासस्व।). It is only the
Infinite that can fulfill us. While as Atman, we, too, are अनन्त, as the ego we are सान्त and we
can dissolve the ego only in the अनन्त. Finite things (वस्तु) or person(व्यक्ति) can’t give us lasting contentment which God alone can give,. That’s why Shri Madhwacharya tells us in one of his hymns: सन्ततं चिन्तयानन्तम् अन्तकाले विशेषतः।(Remember Ananta always and specially when Death is round the corner.)
VISHNU SAHASRANAAMA 414
660. धनञ्जयः (Dhananjayah)
AS says: Arjuna amassed a lot of wealth during his Digvijay(triumphant expeditions). VishNu is equated with Arjuna. Arjuna is one of His Vibhooti-s(पाण्डवानां धनञ्जयः – X-37).
PB says: As Arjuna, He belittles wealth in the form of gems, pearls, gold, silver etc as of little
importance.(मणि मौक्तिक रत्नादि हेम रुप्यादिकं धनं जयति अधः करोति इति धनञ्जयः।).
MC say: He is the independent owner of wealth in the possession of all.(धनं सर्वेषु विद्यमानं वित्तमपि जयति स्वतन्त्रतया प्राप्नोति इति धनञ्जयः।). The wealth which we proudly flaunt as ours is, indeed, His, His gift of Grace. As Ishaavaasya
Upanishad says: “Be not greedy. Whose, indeed, is this wealth?”.(मा गृधः, कस्य स्वित् धनम् ?).
Everyone acquires wealth as he/she deserves.
He ensures this. (धनानां जयः स्व स्व योग्यतानुसारेण
प्राप्तिः यस्मात् सः धनञ्जयः।
The deserving seekers acquire the wealth of
Moksha(Liberation) by His grace.(धनं मोक्षाख्यं वित्तं जयन्ति अनेन इति धनञ्जय:).
In the eyes of the most qualified, He is like wealth and He is victory.(योग्यानां दृष्टौ धनमिव धनम्।
In the Gita says the Lord: जयोऽस्मि व्यवसायोऽस्मि –
X-36). Don’t we pray: द्रविणं त्वमेव?
———————————————
God is Dhananjaya and, as His children, we, too, are heirs to His two-fold wealth. Wealth is not just the jingle of coins or the rustle of currency notes. Wealth is many splendoured: We say health is wealth. Moral and spiritual values are also refered to as सम्पत् (wealth) in Gita. From the standpoint of our soul and its wellbeing, these values are more valuable than the so-called valuables.
During मङ्गलारति it is customary to recite the RgVedic Mantra: श्रिये जातः श्रिय आनिरियाय, श्रियं वयो जरितृभ्यो दधाति।……(“Man is born for gaining श्री, he steps out of home in pursuit of Shree. God confers a long span of life endowed with श्री to
His devotees who sing His glory….”). As everywhere, this chant we can listen to when we are in any of our Maths or Swamiji’s camp during Mangalaarati. Shree, as we know, is much more than worldly wealth.
There is another Mantra which we can listen to (in our Math, for example) during Pushpaanjali:
संसृष्टं धनमुभयं समाकृतमस्मभ्यं धत्तां वरुणस्य मन्युः। भियं
दधाना हृदयेषु शत्रवः पराजितासो अपनिलयन्ताम्।। (“God VaruNa(God as guardian of righteousness is called VaruNa)) has created( provided) for us wealth(धनम्) of two kinds(उभयम्). Being afraid of Him in their hearts, may our enemies(all negative forces), being utterly defeated, take to their heels!). This is the concluding Mantra of Manyu Sookta( (RgVeda X-83,84)(यस्ते मन्यो अविदध्…)
Thus, as is obvious from the sacred Mantraas chanted during Pooja, we are designed by the Almighty to be Dhananjaya, “Winners of Wealth”, construing the word धन in its wide
connotation as both temporal and spiritual.
ॐ धनञ्जयाय नमः ॐ
VISHNU SAHASRANAAMA 415
ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धनः।
ब्रह्मवित् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः।।84।।(10 Names).
661. ब्रह्मण्यः (BrahmaNyah)
AS says: Tapas(austerity), Vedaas, learned
Brahmins and knowledge – these are known as
Brahma. One who is their caretaker is BrahmaNya.(तपो वेदाश्च विप्राश्च ज्ञानं च ब्रह्मसंज्ञितम्, तेभ्यो हितत्वात् ब्रह्मण्यः।).
PB says: The word Brahma denotes both the
individual soul and Nature. VishNu is their
caretaker. (जीवात्मा प्रकृतिश्चापि ब्रह्मेति व्यपदिश्यते।
ताभ्यां हितः सन् श्री विष्णुः ब्रह्मण्येति निगद्यते।).
MC say: He is caretaker of Lakshmi(who represents Prakriti).(ब्रह्म लक्ष्मी:, प्रकृतिः, तस्यैः हितः इति ब्रह्मण्यः, “मम योनिर्महद् ब्रह्म – गीता XIV-3).
Brahma is the four-faced Creator. Brahma is Vaayu, the wind-god too. All the souls, too,
are collectively brahmaaNi. VishNu is their
Caretaker.(ब्रह्मा चतुर्मुखः, ब्रह्म वायुः, ब्रह्माणि सर्वे जीवाः, तेभ्यः हितः ब्रह्मण्यः।).
VishNu is the caretaker of the liberated souls.
(ब्रह्माणि मुक्तात्मान:, तेभ्यः हितः ब्रह्मण्यः।).
——–++–+++++—–+++–++++++-+++++++
All the above ten names revolve around the word Brahma. The alliteration is pleasing when one chants the entire श्लोक.
God is BrahmaNya. Not only VishNu, but, our each and every chosen deity(इष्ट देव) is BrahmaNya. If our chosen deity is Devi, She is BrahmaNyaa too. As stated by AS above, the word Brahma signifies penance, Veda, wise and the learned and knowledge. God is their custodian and guardian. So, He is called
BrahmaNya. KrishNa is hailed as BrahmaNya Deva(नमो ब्रह्मण्य देवाय गॊ ब्राह्मणहिताय च। जगद्हिताय
कृष्णाय गोविन्दाय नमोनमः।।)(महाभारत, शान्तिपर्व 47-95).
Muruga, ShaNmukha, ShaDaanana, Skanda and Kaartikeya – these are synonyms of SubrahmaNya. He, too, is a
Caretaker and Custodian of the values enshrined in the word Brahma. He, too, is
BrahmaNya. He, however, scores above others in possessing the prefix su (सु) which means सुष्टु (very well). He has an edge over others in
being a superb ब्रह्मण्य because He is देवसेनानी.
He is the Commander of celestial armed forces. In the Gita(X-24), He is a special manifestation, a Vibhooti (सेनानीनाम् अहं स्कन्दः) of the Lord). Thus, being a सेनानी, He fares
very well(सुष्टु) as a Guardian of all those values
signified by the word ब्रह्म. Hence He is not just ब्रह्मण्य, but सुब्रह्मण्य, sporting the prefix su(सु).
Negative forces cannot dare to trifle with Him
because He is देवसेनानी. Hence, the devotees
afflicted with all types of दोष (सर्पदोष, नागदोष – these are not same – included) go to a shrine of SubrahmaNya to atone for them. ॐ ब्रह्मण्याय नमः ॐ
VISHNU SAHASRANAAMA 416
662. ब्रह्मकृत् (Brahmakrit)
AS says: He is Himself a practitioner of the
virtues denoted by the word BrahmaNya.
As Rama and KrishNa, they were exemplars of
BrahmaNya. (तप आदीनां कर्तृत्वात् ब्रह्मकृत्।).
PB says: The effects like Mahat, Ahamkaara etc are refered to as Brahma. VishNu is their Creator. (महदादितमः कार्यं ब्रह्मेति ह्यभिधीयते। तस्य कर्ता ।
MC say: VishNu is the creator of Brahmaa.
(ब्रह्माणं करोति इति ब्रह्मकृत्।).
Veda is refered to as Brahma due its proximity to Him.(वेदः ब्रह्म स्वसन्निधानात् ब्रह्मपदवाच्यः। वेदोक्तम् एव करोति इति ब्रह्मकृत्।). In His incarnations as Rama,
KrishNa etc, He follows the Vedic precepts.
He is the ‘creator’ of souls.(ब्रह्माणि जीवाः, तानि करोति सृजति इति ब्रह्मकृत्।). The emanation of souls like sparks from fire is refered to as ‘creation’.
663. ब्रह्मा (Brahmaa)
AS says: As Brahmaa (first in the trinity), He is the Creator of everything. (ब्रह्मात्मना सर्वं सृजतीति
ब्रह्मा।).
PB says: He controls and regulates Brahmaa, the Creator.(ब्रह्मा नियाम्यः अनेन इति।).
MC say: He expands(बृह्मति वर्धत इति ब्रह्मा). There is no limit to His self-enrichment in terms of His excellences.
He enriches the eligible souls in proportion to their deserts.)(बृह्मयति योग्यान् जीवान् तत्तद्योग्यतानसारेण समृद्धान् करोति इति ब्रह्मा, बृहि वृद्धौ।).
He expands the hitherto subtle Prakriti at the time of creation. (सूक्ष्मरूपां प्रकृतिं सृष्टिकाले बृह्मयति
वर्धयति विस्तारयति इति ब्रह्मा।).
He grew into Trivikrama (during His वामन अवतार).(बृह्मति त्रिविक्रमरूपेण वर्धत इति ब्रह्मा). With three steps He covered the three worlds.
He expands bodywise, limbwise, noble deedswise etc.(शरीरतः अवयवतः समृद्धक्रियातः
बृह्मणात् ब्रह्मा।).
VISHNU SAHASRANAAMA 417
664. ब्रह्म (Brahma)
AS says: He is huge and enlarges and expands
others too. Truth etc are His marks.(बृहत्वात्
बृंहणत्वात् च सत्यादिलक्षणं ब्रह्म.) तैत्तिरीय उपनिषद् says:
सत्यं ज्ञानमनन्तं ब्रह्म (Brahman is Truth, Knowledge and Infinite).
AS quotes VishNu PuraaNa: “That Jnaana is
Brahman wherin difference is not, it is pure
Being, beyond the reach of speech and is
realised by oneself.” (प्रत्यस्तमितभेदं यत्, सत्तामात्रमगोचरम्। वचसामात्मसंवेद्यं, तज्ज्ञानं ब्रह्मसंज्ञितम्।).
PB says: He is ever expanding in excellences and He blesses the souls also to expand likewise.(पुरुषान् बृंहयति निरतिशयकल्याणगुणगणैः स्वयं च
बृंहति इति ब्रह्म।).
MC say: He has abundance of excellences.
(बृंहति गुणैः वर्धत इति ब्रह्म).
He confers liberation on the souls.(जीवानां मुक्तिदानेन ब्रह्मेति कथितः प्रभुः।).
All desires are fulfilled in Him.(आप्तकामत्वात् ब्रह्म
– बृहदारण्यकोपनिषत् 6-4-16).
MC say that meanings given in the earlier name no.663 (ब्रह्मा) apply here too.(ब्रह्मा इति
नाम्नः व्याख्याने दर्शिताः अर्थविशेषाः अत्रापि अनुसन्धेयाः।).
————-+——-+++++—–+—–+++++
As we have seen while annotating the name BrahmaNya, Brahma(not to be confused with Brahmaa, the Creator and one of the Trinity,
Trimoorti) signifies tapas(austerity), Veda and knowledge. The entrant into the Gurukula। – his entry being Upanayana – was supposed to be
devoted and dedicated to the pursuit of all these values. Hence his designation as
Brahmachaari(ब्रह्मणि चरितुं शीलम् अस्य इति). He, so to say, lived, moved and had his being in Brahma. He inhaled and exhaled Veda as it were. His austere way of life, committed to the values signified by the word Brahma, was called Brahmacharya.
We have oversimplified the meaning of this word, ब्रह्मचारी, in common parlance as
signifying ‘unmarried’. There is more to this word than this. ॐ ब्रह्मणे नम ॐ
VISHNU SAHASRANAAMA 418
665.ब्रह्मविवर्धनः (Brahmavivardhanah)
AS says: He fosters the cultivation of tapas etc.(तप आदीनां विवर्धनात् ब्रह्मविवर्धनः।).
PB says the same as above.(तपो विवर्धनात् नित्यं स्मृतो ब्रह्मविवर्धनः।).
MC say: Brahma means Veda. He, VishNu, fosters Vedic study by assuming the form of
Vyasa.(ब्रह्म वेदः, तत् विवर्धयति व्यासरूपेण इति ब्रह्मविवर्धनः।).
He fosters Dharma symbolised by Veda.
(तदुपलक्षितो धर्मोऽपि ब्रह्म, तं विवर्धयति इति ब्रह्मविवर्धनः।).
Brahma stands for the BraahmaNa class. VishNu fosters them.(ब्रह्म ब्राह्मणजातिः, तत् विवर्धयति
इति ब्रह्मविवर्धनः।).
VishNu fosters the souls according to their deserts. (ब्रह्माणि जीवाः, तान् विवर्धयति तत्तद् योग्यतानुसारेण अभिवर्धयति इति ब्रह्मविवर्धनः।).
He fosters the liberated souls in a special way.
(ब्रह्मणां मुक्तात्मनां विशिष्टं वर्धनं वृद्धिः समृद्धिः यस्मात् सः
ब्रह्मविवर्धनः।).
VISHNU SAHASRANAAMA 419
666. ब्रह्मवित् (Brahmavit)
AS says: He knows Veda as well as the meaning of Veda properly.(वेदं वेदार्थं च यथावद् वेत्ति इति ब्रह्मवित्।).
PB says: He knows the essence of the Vedaas.(यो वेदान् अन्ततो वेत्ति स ब्रह्मवित् उदीरीतः।).
MC say: He knows Himself fully in all His perfection independently by His own strength.(परिपूर्णत्वात् ब्रह्मनामकं स्वात्मानं स्वसामर्थ्येनैव साकल्येन वेत्ति इति ब्रह्मवित्।).
He enables eligible souls to know Him as He is in all His perfection fully.(ब्रह्म परिपूर्णत्वात् ब्रह्मनामकं स्वात्मानं वेदयति ज्ञापयति इति ब्रह्मवित्।).
He knows the souls.(ब्रह्माणि जीवात्मान:, तान् वेत्ति इति
ब्रह्मवित्।).In the Gita, the Lord says: “I know all beings of the past, present and the future,
O Arjuna!”.(वेदाहं समतीतानि वर्तमानानि चार्जुन। भविष्याणि च भूतानि मां तु वेद न कश्चन।।)(7-26).
He knows Veda properly.(ब्रह्म वेदः, तत् सम्यक् वेत्ति इति ब्रह्मवित्।).
667. ब्राह्मणः (BraahmaNah)
AS says: Assuming the form of a BraahmaNa, He discourses on the Veda saying: “This is in the Veda” etc.(ब्राह्मणात्मना समस्तानां लोकानां प्रवचनं कुर्वन् वेदस्य अयमिति ब्राह्मणः।).
PB says: As Dattatreya etc He propagates the Vedaas. He recites the Vedaas.(दत्तात्रेयादिरूपेण
ह्युदीर्णो ब्राह्मणः स्मृतः। पठनाद्वाऽथ वेदस्य ब्राह्मणः परिकीर्तितः।).
MC say: He is understood through the Veda.
(ब्रह्मणा वेदेन गम्यत इति ब्राह्मणशब्दो विष्णावेव युज्यते).
He is attained by Tapas,.(ब्रह्मणा तपसा अण्यते गम्यते
प्राप्यत इति ब्राह्मण:।).
He is understood by the four-faced Brahmaa
as well as Vaayu.(ब्रह्मणा चतुर्मुखेन वायुना वा अण्यते
सम्यक् गम्यते ज्ञायत इति ब्राह्मणः।).
He enables the souls(jeeva) to realise their true nature by wiping out the blemishes like ignorance etc.(ब्रह्माणि जीवाः, तेषां सम्बन्धि नैजं रूपं ब्राह्मम्, तत् नयति प्रापयति, अज्ञानादिदोषजातम् अपनयति इति ब्राह्मणः।).
He truly knows the import of Vedaas.(ब्रह्म वेदः, तत् अणति सम्यक् अवगच्छतीति ब्राह्मणः।)
VISHNU SAHASRANAAMA 420
668. ब्रह्मी (Brahmee)
AS says: All those secondary meanings of the word Brahma – Tapas, Veda, mind, प्राण etc – owe their existence to Him. So, He is Brahmee.
(ब्रह्मसञ्ज्ञिताशेषभूता अत्र इति ब्रह्मी।).
PB says: The means of knowledge and that which is to be known – Hari is both of them.
(मान मेय स्वरूपत्वात् स्वयं ब्रह्मीति शब्द्यते।).
MC say: Veda is Brahma and its principal subject matter is VishNu, so He is Brahmee.(ब्रह्म वेदः, तत् मुख्य प्रतिपादकतया अस्य अस्तीति ब्रह्मी।).
Tapas (penance, austerity) of the ascetics is Brahma. VishNu regulates it, so He is Brahmee.(ब्रह्म तपः तपस्विनां अस्य नियम्यतया अस्तीति ब्रह्मी।) गीता says: तपश्चास्मि तपस्विषु, 7-9).
The individual souls are under His control.(ब्रह्माणि जीवात्मान: अस्य वशे सन्तीति ब्रह्मी।).
669. ब्रह्मज्ञः (Brahmajnah)
AS says: He, VishNu, knows Vedaas(ब्रह्म) which are His very Self.(वेदान् स्वात्मभूतान् जानातीति ब्रह्मज्ञः।)
PB says: He understands thoroughly the Vedaas (which are His own emanations).(यो वेदान् अर्थतो वेत्ति सोऽयं ब्रह्मज्ञ ईरितः।). गीता XV-15 वेदविदेव चाहम्।
MC say: He knows Himself fully and perfectly.
(ब्रह्म परिपूर्णं स्वात्मानं साकल्येन जानातीति ब्रह्मज्ञः।).
He enables eligible साधक-s to realise Himself.
(ब्रह्म तन्नामकं स्वात्मानं योग्याधिकारिणः प्रति ज्ञापयतीति
ब्रह्मज्ञ:।).
He understands the Veda and He enables others, too, to understand same.(ब्रह्म वेदं सम्यक् जानाति ज्ञापयतीति च इति ब्रह्मज्ञ:।).
He delights the liberated souls.(ब्रह्माणि मुक्तान्
विज्ञपयतीति ब्रह्मज्ञः, ज्ञप तोषणे।).
(At the time of dissolution), He ‘kills’ the souls.
(ब्रह्माणि जीवान् ज्ञपयति संज्ञपयति मारयति इति यावत्
ब्रह्मज्ञ:, ज्ञप मारणे). Souls are indestructible. They are made inactive at the time of Pralaya. This is refered to as ‘killing’.
He frustrates the tapas of the wicked and the
vicious.(ब्रह्म दुष्टानां तप: संज्ञपयति नाशयति इति ब्रह्मज्ञ:, ज्ञप मारणे।). Shiva punished Daksha for his act of humiliation.
VISHNU SAHASRANAAMA 421
670. ब्राह्मणप्रियः (BraahmaNapriyah).
AS says: He is beloved of BraahmaNaas(ब्राह्मणानां प्रियो ब्राह्मणप्रियः।). He is fond of BraahmaNaas.(ब्राह्मणाः प्रिया अस्य इति वा).
PB says: The learned, qualified to study the Veda, are His beloved.(वेदाधिकारिणो विप्राः प्रिया यस्य
सः ब्राह्मणप्रियः।).
MC say: BraahmaNa means a Knower of Brahman. VishNu is dear to them.(ब्राह्मणाः ब्रह्मज्ञानिनः प्रियाः यस्य सः ब्राह्मणप्रियः।).गीता says: “I am dear to the Knower and he is dear to Me.
(प्रियो हि ज्ञानिनोऽत्यर्थम् अहं सः च मम प्रियः।। VII-17).
The liberated are BraahmaNaas. He is dear to them,.(ब्राह्मणा: मुक्ताः, तादृशानां ब्राह्मणानां प्रियः ब्राह्मणप्रियः।).
The liberated are BraahmaNaas. They are dear to Him.(ब्राह्मणाः मुक्ताः प्रियाः यस्य सः ब्राह्मणप्रियः।).
BraahmaNaas, the Knowers of Brahman, are dear to all in the world due to His grace.(ब्राह्मणाः ब्रह्मज्ञानिनः लॊके प्रिया भवन्ति यस्मादिति ब्राह्मणप्रियः।).
He is understood through Veda(ब्रह्मणा वेदेन गम्यत
इति ब्राह्मणः। He is dear to all(सर्वेषां प्रियत्वात् प्रियः।)
————–++++—-++++————–++-
The above name, ब्राह्मणप्रियः, essentially means that a good and righteous person, a man of sterling character, is dear to God. One who is godly is a BraahmaNa. He is a सत्पुरुष, a सज्जन. God is not enamoured of the mere tag, the label confered by birth as ब्राह्मण. कर्मणा, न तु जन्मना(by his deed, not by birth) is the criterion.
In Gita the Lord says that He instituted the four VarNaa-s based on गुण and कर्म (चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः(4-13). The Mahabharata says emphatically: “My dear, neither the caste, not the family, neither the study not the scholarship are the cause of ‘dvijatva’ (being a twice-born). Character and good conduct alone are the cause.)”. (न जातिर्नकुलं तात न स्वाध्यायो न च श्रुतं। कारणानि द्विजत्वस्य वृत्तमेव हि कारणम्।।). “One should assiduously cultivate good conduct and character. Money comes and goes. One lacking in money is not truly lacking, but, he, who lacks good conduct and character, is doomed forever.” (वृत्तं यत्नेन संरक्षेत्, वित्तमेति च याति च। अक्षीणो वित्ततः क्षीणः वृत्ततस्तु हतो हतः।।). This is the message of above name.
ॐ ब्राह्मणप्रियाय नमः ॐ
VISHNU SAHASRANAAMA 422
671. महाक्रमः (Mahaakramah)
AS says: His three steps or strides are huge.
(महान्तः क्रमाः पादविक्षेपा अस्य इति।). The reference is to VishNu’s incarnation as Vaamana and His
call on King Bali.
PB says: He raises up the souls, sunk in the abyss of संसार, step by step gradually through
Jnaana, bhakti etc.(निम्नात् भवरसातलात् जीवान्
समारोहयतो ज्ञानभक्त्यादिरूपिणी पूर्वानुपूर्वी अस्य इति।).
MC say: The qualitative gradation in the souls is due to Him.(महान् क्रमः जीवेषु तारतम्यं यस्मात् सः
महाक्रमः।).
He is worshipped, so महः, there is no gradation whatsoever in terms of qualities, deeds etc of His Avataars, so अक्रमः।(मह्यते पूज्यते सर्वैः इति महः।
न विद्यते क्रमः स्वावताररूपादिषु तारतम्यं यस्य सः अक्रम:,
महश्चासौ अक्रमश्च महाक्रमः।).
There is a great sequence in His deeds.(महान् क्रमः विधानं यस्य सः महाक्रम:।).
The four-faced Brahmaa observes a graded sequence during creation. This is due to Him.
(चतुर्मुखस्य जगद्विषये महान् क्रमः विधानं यस्मात् सः
महाक्रमः।).
His power is great.(महान् क्रमः शक्तिः यस्य सः महाक्रमः।).(क्रमः शक्तौ इति मेदिनी).
There is a great sequence in the way the
Mantraas are arranged in each hymn. This is due to Him.(महान् क्रमः वेदस्य आनुपूर्वी यस्मात् यस्य
अनुग्रहात्, सः महाक्रम:।). The words in each Mantra, the sequence of Mantraas etc is divinely ordained. They are too sacred to be tampered
with. If instead of the word अग्नि in the Agni Sookta(ॐ अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम्..), I substitute it with its synonym like वह्नि or पावक it becomes a sacrilege.
VISHNU SAHASRANAAMA 423
672. महाकर्मा (Mahaakarmaa)
AS says: He performs stupendous tasks like the creation of the world etc.(महत् जगदुत्पत्यादि कर्म अस्य इति महाकर्मा।).
PB says: He enables even creatures of the lowest order to experience Him by making them qualified. Such is His great task.
(अत्यन्त हीनान् जन्तून्श्च योग्यान् स्वानुभवस्य करॊति यः, एतद्
महत् आश्चर्यं कर्म तत् यस्य सर्वदा सः महाकर्मा।).
MC say: He performs great deeds.(महान्ति कर्माणि
यस्य सः।). He is great and He performs His deeds effortlessly.(सः महान्, अक्लिष्टकारित्वात् अकर्मा, महान् च असौ अकर्मा च महाकर्मा।).
He is superior and performs His deeds perfectly.(उत्तमत्वात् महान्, सर्वं आ सम्यक् करोति इति
अकर्मा, महान् च असौ आकर्मा च महाकर्मा।).
The liberated souls perform great deeds due to Him. (मूक्तात्मनां महान्ति कर्माणि यस्मात् सः।).
Actions like sacrifices are great because they are offered to Him.(कर्माणि यज्ञादीनि महान्ति यस्मात् यस्मिन् समर्पणात् इति यावत्, सः महाकर्मा।).
Great festivals and acts of worship are performed very well by His grace and as offerings to Him).(महाः उत्सवाः महाः पूजाः आ सम्यक् क्रियन्ते यस्मात् यस्मै च सः महाकर्मा।)
——————+-+++—-+++—–+++++++
God is महाकर्मा and this universe is His amazing handiwork. He has blessed us with senses, the mind and the intellect to enable us to appreciate and enjoy his largesse. The Veda
untiringly tells us: “Behold the works of VishNu”.(विष्णोः कर्माणि पश्यत)(RgVeda 1-22-9).
In Yoga Vaasishta, the Kula-Guru Vasishta advises Rama to aspire to be a महाकर्ता and a
महाभोक्ता. महाकर्मा (the name above) is the same. as महाकर्ता. The secret of being a महाकर्ता, says
Vasishta, is to be outwardly attached, but inwardly detached. He counsels: अन्तः संत्यक्तसर्वाशो वीतरागो विवासनः। बहिः सर्वसमाचारो लोके
विहर राघव।।(O Raghava, move around in the world, performing all your duties out there; but, be inwardly free from all attachment and
cravings.). बहिः कृत्रिमसंरम्भो हृदि संरम्भवर्जितः। कर्ता बहिः अकर्तान्तः लोके विहर राघव।। (Outwardly appear to be earnest and enthusiastic; but, inwardly be free from it. Be a doer outwardly and be a non-doer inwardly. Move around thus in the world, O Raghava.). अन्तः नैराश्यमादाय
बहिराशोन्मुखेहितः। अन्तस्त्यागी बहिः सङ्गी लोके विहर राघव।। ( Be desireless within, but, outwardly appear to be desirous; be detached inwardly, but, appear to be attached outwardly. Move around thus in the world, O Raghava).This is the art of being a महाकर्ता or a महाकर्मा. This is the ideal taught in Gita: Action in inaction(कर्मणि अकर्म) and vice versa. Acharya Shankara was a महकर्ता, so was Swami Vivekananda in recent times. All our revered
Guruvaryaas, too, are shining examples of this great ideal. Outwardly they are attached to the Math and its manifold responsibilities as मठाधिपति, but, inwardly their sole attachment is to the Lotus Feet of Mother Bhavani and Shri Shankar. ॐ महाकर्मणे नमः ॐ
VISHNU SAHASRANAAMA 424
673. महातेजाः (Mahaatejaah)
AS says: By whose lustre, luminaries like the sun are luminous, He is the Great Resplendant.
(यदीयेन तेजसा तेजस्विनः भास्करादयः, तत् तेजो महादस्येति
महातेजाः।). Gita XV-12 यदादित्यगतं तेजो जगद्….). He is endowed with great excellences like bravery.
(शौर्यादिभिः धर्मैः महद्भिः समलङ्कृत इति वा महातेजाः।).
PB says: He wards off the beginningless अविद्या
(ignorance) of those with तमोगुण with His lustre.
(तामसानां अनादि अविद्याख्यतमोहारि तेजो यस्य सः महातेजाः).
MC say the same as AS and add the following:
The liberated are full of lustre due to Him.
(मुक्तात्मनां महत् तेजः यस्मात् सः।).
He has great influence and strength.(महत् तेजः
प्रभाव: बलं च यस्य सः महातेजाः।).
The strong are strong because of Him.(बलिनां महत् तेजः बलं यस्मात् सः महातेजाः।). “तेजः प्रभावे दीप्तौ बले शुक्रे च” इति अमरकोशः।
———————————————
The word तेजः (brilliance) has always fascinated
us. The ideal held up before us by our sacred books and Acharyaa-s was to infuse this तेजः into our thought, speech and deed(विचार उच्चार आचार). The Peace Chant(शान्तिमन्त्र) chanted by both the Guru and Shishya – this is in our सभा
प्रारम्भ प्रार्थना – says तेजस्विनावधीतमस्तु (may our study be brilliant. The teacher and the taught : both should be brilliant, the former’s teaching and the latter’s learning.
In the ancient Gurukulaa-s, it was the aspiration of the Kulapati that all the Brahmachaari-s under his care should evolve into brilliant personalities(महा तेजस्वि).. The Vidyaarthi-s, when they came out of the Ashram after completing their Vedic studies, should not look lacklustre. For this purpose, daily during the mandatory अग्निकार्य (I.e. होम), the kids were taught to pray to Agni, with outstretched hands, as under: यत् ते अग्ने तेजः तेनाहं तेजस्वी भूयासम्। यत् ते अग्ने वर्चः तेनाहं वर्चस्वी भूयासम्। यत् ते अग्ने हर: तेनाहं हरस्वी भूयासम्। (O Agni-devataa, with Thy तेज: (brilliance), may I, too, be endowed! O Agni, with Thy attractive radiance(वर्चः), may I, too, be endowed! O Agni, with Thy purity and purifying power(हरः), may I, too, be endowed!). Thus, this ideal of तेजस्वी जीवन was dinned into their ears day in and day out. No wonder, the ancient Gurukulaa-s gave our country a galaxy of brilliant personalities.
(Now-a-days, after the Upanayana Vidhi is over, the experienced Bhatmam makes the Vatu perform the Agnikaarya and instructs him to offer the above prayers too. There is a section on Agnikaarya in our Sandhyaavandan
book.).
We don’t forget the word तेजः while offering our
Makara Sankranti greetings too. We say:
भास्करस्य यथा तेजो मकरस्थस्य वर्धते। तथैव भवतां तेजो
वर्धतामिति कामये।।(Just as the sun, entered into
मकर राशि, becomes more and more brilliant, may your brilliance, too, increase! – thus do I wish for you!). ॐ महातेजसे नमः ॐ
VISHNU SAHASRANAAMA 425
674. महोरगः (Mahoragah).
AS says: He is the great serpent Vaasuki.(महान् च असौ उरगश्च इति महोरगः।).(सर्पाणाम् अस्मि वासुकिः – Gita X-28).
PB says: He enters the mind and the heart of a
devotee.(महोरग इति ख्यात: चित्तद्वारा प्रवेशनात्).PB says: उरः हृदयम् तत् द्वारा गच्छति इति उरगः).
MC say: He has the mighty serpent Ananta as His bed.(महान् उरगः शयनीयम् यस्य सः महोरगः।).
Shesha (Ananta) is great because of His grace.(उरगः शेषः महान् नागेषु श्रेष्ठः यस्मात् यस्य अनुग्रहात्
सः महोरगः।).(गीता – अनन्तश्चास्मि नागानाम् – X-29).
He is specially enshrined in the hearts of those who are worthy of reverence.(मह्यन्त इति महाः पूज्याः, तेषाम् उरांसि महोरांसि, तेषु गच्छति विशेषेण सन्निहितो
भवति इति महोरगः।).
He is great and He is in the hearts of all.(सर्वेषाम् उरसि गच्छतीति उरगः। महान् च असौ उरगश्च महोरगः।).
The liberated are supremely blissful, so they are उराः, He is in them, so He is उरगः। (उत्कृष्टं रं सुखं येषां ते उरा: मुक्ताः, तेषु गच्छतीति उरगः। महान् च असौ उरगश्च
महोरगः।).
The mighty serpent कालीय is His servant.(महान् उरगः कालीयः यस्य दासत्वेन सः महोरगः।).
675. महाक्रतु: (Mahaakratuh)
AS says: He is the big sacrifice.(महान् च असौ क्रतुश्च इति महाक्रतुः।). Big or small, He is the recipient of all oblations into Yajna.
PB says: He is called as महाक्रतु because it is very easy to worship Him.(सर्वैश्च सुकरा पूजा यस्य स्यात् स महाक्रतु:।). “यो न वित्तैः न विभवैः न वासोभिः न
भूषणैः। तोष्यते हृदयेनैव कस्तं ईशं न तोषयेत्।”).(He cannot be propitiated by wealth, luxuries, clothes or ornaments. Only by pure heart He
is pleased. Who will not try to please Him?).
(VishNu Dharmottara PuraaNa 90-69).
MC say: Great sacrifices, their subsidiary rites etc depend on Him(for their success).(महान्तः क्रतवः यज्ञांगक्रियाः यज्ञाः यम् आश्रित्य वर्तन्ते स: महाक्रतु:।).
Great sacrifices are performed to please Him.
(महान्तः क्रतवः यागाः यस्मै यत्प्रीत्यर्थं सः महाक्रतु:).
Highest knowledge is obtained due to His
grace.(महान् क्रतुः ज्ञानं यस्मात् सः महाक्रतु:).
Great deed is possible due to his grace.(महान् क्रतुः कृतिः यस्मात् सः।।).
———————–+++++—-+++——–
क्रतु does not mean only sacrifice. It also means thoughts, powers, intelligence and actions. RgVeda has the prayer: आ नो भद्राः क्रतवो यन्तु विश्वतः।(1-89-1). “Let noble thoughts, deeds and powers come to us from all sides”. Every issue of Bhavan’s Journal has this as its motto. Our actions, thoughts and God-given powers should not prove negative and detrimental to others. Their focus should be on बहुजन हिताय, बहुजन सुखाय. Our prayer in सभा समाप्ति प्रार्थना “सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः…” is an example of भद्रक्रतु, शुभक्रतु. Our current samvatsara (Hindu year) is शुभक्रतु and the year that is waiting in the wings is शोभक्रतु. When both these ideals combine, it is महाक्रतु. ॐ महाक्रतवे नमः ॐ
VISHNU SAHASRANAAMA 426
676. महायज्वा (Mahaayajvaa)
AS says: He is great and He performs sacrifices for universal welfare.(महान् च असौ यज्वा च लोकसंग्रहार्थं यज्ञान् निर्वर्तयन् महायज्वा).
PB says: To those, who worship Him only, without shifting their devotion to other gods and goddesses, He confers spiritual advancement.(देवान्तर याजिभ्यः स्वयाज्युत्कर्षकारकः।
महायज्वा समुद्दिष्ट:।).
MC say: Revered sacrificers like Brahma etc perform sacrifices for Him.(महान्तः इतरेषां पूज्याः
ब्रह्मादयोऽपि यज्वानः यस्मै सः महायज्वा।).
By His grace he, who worships VishNu through
sacrifice, becomes great and worthy of reverence.(यज्वा यः भगवन्तं यज्ञमुखेन आराधयति सः, महान् उत्तमः पूज्यो वा यस्मात् यस्य अनुग्रहात् सःमहायज्वा।).
677. महायज्ञ: (Mahaayajnah)
AS says: He is great and He is Himself the
sacrifice.(महान् च असौ यज्ञश्च इति महायज्ञ:।). He says in Gita: “Of sacrifices, I am Japa-yajna)(X-25).
PB says: He is Himself called as the Great
Sacrifice because sacrifice in His honour ranks far higher than sacrifices for other gods and
goddesses.(अन्येभ्यः देवयागेभ्यः स्व यागोत्कर्षकारकः।
महायज्ञ: समाख्यातः।).
MC say: Great sacrifices happen due to His grace(महान्तः यज्ञाः यस्मात् सः महायज्ञ).
Great sacrifices are held for Him.(महान्तः यज्ञाः यस्मैः सः)..Gita: I am the Lord and the enjoyer
of all sacrifices.(अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव)(9-24)
He is worshipped by all. He performs Yajna.
(मह्यते सर्वैः पूज्यत इति महान्। यजते स्वयं इति यज्ञः, महान् च असौ यज्ञश्च महायज्ञ।
678. महाहविः (Mahashavih)
AS says: He is great and He is the oblation.
(महत् च तद्हविश्च इति ). (ब्रह्मात्मनि सर्वं जगत् तदात्मतया हूयत इति महाहविः।). As the Gita says: when the omnipresence of Brahman as all names and forms is realised, then Karma becomes Brahma-Karma. The sacrificer, the sacrificial fire, the oblation(havi) and the goal to be attained- everything is perceived as Brahman.
(ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।)(4-25).
PB says: When the self imbued with the spirit of non-violence becomes the offering(oblation, हवि), He is महाहवि.(अहिंस्रम् आत्मादि हविः यस्य स्यात् स महाहविः।).In the Gita, the Lord says: ज्ञानयज्ञ is superior to द्रव्ययज्ञ(oblations
being gross articles like ghee, fuel sticks(समिधा).(श्रेयान् द्रव्यमयात् यज्ञात् ज्ञानयज्ञः परन्तप)
(4-33).
MC say the same as AS and PB and add the following: He is great and (at the time of संहार He makes an oblation of the world into Himself). (महान्, जुहोति समस्तं जगत् स्वमुखे इति हविः, महान् चासौ हविश्च महाहविः).
He is invoked during festivals and Poojaa-s
(महेषु उत्सवेषु पूजासु च आहूयत इति महाहविः).
VISHNU SAHASRANAAMA 427
स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः।
पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः।।86।।(11 Names).
679. स्तव्यः (stavyah)
AS says: He is praised by all and He does not praise anyone.(सर्वैः स्तूयते न स्तोता कस्यचित् इति स्तव्यः।).
PB says: He is most worthy of praise.(स्मृतः
स्त्युत्यर्हणात् स्तव्यः।).”If one prays to God the way a person respectfully praises a rich man to seek charity,, who will not be released from the bonds of संसार?”(आदरेण यथा स्तौति धनवन्तं धनेच्छया।
एवं चेत् विश्वकर्तारं को न मुच्येत बन्धनात्?)(गरुड पुराण)
MC say: He, who deserves praise.(स्तोतुम् अर्हः स्तव्यः) The first hymn of RgVeda to Agni says: He is praiseworthy by the ancient as well as by
the modern(अग्निः पूर्वेभि ऋषिभिः ईड्यो नूतनैरुत।).
At the beginning of every auspicious work like sacrifice, study etc, He is fit to be invoked with
the chant of AUM.(यज्ञ अध्ययनादि सत्कर्मप्रारम्भे ॐकारेण स्तोतुम् अर्हः स्तव्यः।).
He reminds others to pray and praise.(स्तवं यापयति ज्ञापयति इति स्तव्यः।).When the Lord appeared before the child Dhruva, he was too
overwhelmed to praise Him. Then, He touched Dhruva with His conch and, lo, he broke into a stirring hymn, says Bhagavatam.
680. स्तवप्रियः (Stavapriyah)
AS says:He is fond of praise for the very reason given above in no.679(अत एव स्तवप्रियः).
PB says: He is pleased with the praise,howsoever rendered by whosoever in any language whatsoever.(यया कयाचित् भारत्या येन केनापि जन्तुना। यथा कथञ्चित् कथितो यस्य प्रियतमो स्तवः।
स्तवप्रियः।।)
MC say: The praise by the devotee is dear to Him.(स्तवः भक्तानां स्तुतिः प्रियः यस्य सः स्तवप्रियः।).
He enables the devotees to be pleased with
His praise.(स्तवः भगवतः स्तुतिः प्रियः भक्तानां यस्मात् सः
VISHNU SAHASRANAAMA 428
681. स्तोत्रम् (Stotram)
AS says: That with which Hari is praised is
Stotram, a hymn, which glorifies His excellences.(येन स्तूयते तत् स्तोत्रम्, गुणसंकीर्तनात्मकम्, तद् हरिरेव इति).That hymn also is He alone.
PB says nothing more.
MC say: He is the cause(inspiration) for the hymn.(स्तूयतेऽनेनेति स्तुतिकारणात्वात् स्तोत्रम्).
He is present in hymns addressed to other deities as well.(अन्येषां स्तोत्रेश्वपि राजत इति स्तोत्ररम्, स्तोत्ररम् एव स्तोत्रम्।).
He is delighted with the hymns of His devotees.(भक्तकृतस्तोत्रैः रमत इति स्तोत्रम्).
He gives hymns to devotees(He inspires them to compose hymns). The songs of all saints, be they in any language, would not have been
composed but for His inspiration.(भक्तानां स्तोत्रं राति ददातीति स्तोत्रम्).
682. स्तुतिः (Stutih)
AS says: It is the process of praising.(स्तुतिः स्तवनक्रिया).
PB has स्तुतः and it means He is praised by devotees, great and small.(शेषविष्वक्सेन प्रभृतिभिः सूरिभिः अस्मदादिभिश्च स्तुतत्वाद् अविशेषेण स्तुतः इत्यभिधीयते).
MC say: He is praised by Vedaas and other sacred books(वेदादिसत्शास्त्रैः स्तूयत इति स्तुतिः).
At the commencement of sacred acts like Yajna, He is invoked with AUM.(यज्ञादि सत्कर्मणाम्
आदौ ॐकारेण स्तूयते प्रस्तूयत इति स्तुतिः).
Even the act of singing a hymn is subject to Him(His grace).(स्तुतिक्रियायाः भगवदधीनत्वात् भगवान् स्तुतिरित्येव भण्यते।).
All hymns reach Him primarily.(सर्वस्तुतिरपि मुख्यतः एति गच्छति प्राप्नोति तमेव इति स्तुतिः।).
VISHNU SAHASRANAAMA 429
683. स्तोता (Stotaa)
AS says: He is the singer of the hymn too.(स्तोता अपि स एव).
PB says: He is inclined to praise him(her) who
praises Him.(स्वस्तोतारं परं स्तोतुं शीलं यस्यास्ति सर्वदा।
स्तोता स स्यात्).
MC say: He inspires eligible devotees to praise Him and praise His other devotees too.(योग्याधिकारिद्वारा स्वात्मानं स्वभक्तान् च स्तावयतीति स्तोता।)
He is the author of Itihaasa and PuraaNaas
(by indwelling Valmiki, Vyasa etc) which glorify Him.(स्तोता स्तुतिरूप इतिहास पुराणकर्ता).
By being present in Bhishma(in his heart as the motivator), He inspired Bhishma to praise Him with VishNu Sahasranaama.(भीष्मे स्थितः सन् विष्णुसहस्रनामस्तोत्रेण स्वात्मानं स्तौति इति स्तोता।).
VISHNU SAHASRANAAMA 430
What is the difference between STUTI and STOTRA? Both have the root, Stu, which means ‘to praise’. Amara Kosha(dictionary compiled by the Jaina scholar Amara, one of the nine gems(navaratna) in the court of King Vikramaditya) treats both these as synonyms(स्तवः स्तोत्रं स्तुतिः नुतिः). In practice, however, we can discern a difference in their format and content.
STUTI like the Ganesha Stuti, Saraswati Stuti and Shiva Stuti (which are in our Stutimanjari), praise the गुण, कर्म and लीला of God. The prayer for protection or for giving us (देहि) whatever we want is not so much in Stuti. PRAISE of God outweighs PRAYER for boons and blessings. Our परिज्ञान त्रयोदशी is a Stuti because it showcases the 13 excellences of head and heart of our beloved Paramaguru. Even its फलश्रुति is not of the mundane variety(like पुत्रार्थी लभते पुत्रं यशोर्थी लभते यशः। विद्यार्थी लभते विद्यां धनार्थी लभते धनम्।।). The फलश्रुति in Parijnana Trayodashi is an assurance, yes, an emphatic assertion that he/she who chants it receives(present tense) the infinite compassion of the Guru (प्राप्नोति पूर्णां करुणां गुरूणाम्).
Appayya Dikshita’s आत्मार्पण स्तुति and दुर्गा चन्द्रकला स्तुति are two wellknown Stuti-s. I have annotated the latter in the year 2020 and you can access the same on the site bhanapcorner.in (courtesy my young friend Shri Satish Kulkarni of Goregaon, Mumbai).
STOTRA has variety of forms. There are hymns of four verses(chatushka), five(panchaka, pancharatna), six(shatpadi), seven(sapta shloki), eight(ashtaka) and ten(dashaka)etc. Their names also vary. Kavacha, Argalaa, Keelaka are also Stotraa-s. Sometimes they are designated as Stotra-Mantraa-s and so have all the distinguishing marks like the sage, the deity, the metre, the न्यास etc. Examples are Shiva Kavacha, Devi Kavacha, Ramaraksha Stotra. Many Stotraas of Acharya Shankara are purely Vedaantic – his प्रातःस्मरणस्तोत्रम्, दक्षिणामूर्ति स्तोत्रम्, हरिमीडेस्तोत्रम् etc. हस्तामलकीयम् of
Hastaamalaka is another purely Vedantic hymn. Acharya Shankara’s long hymns, Soundarya Lahari and Shivananda Lahari, are
literary masterpieces abounding in figures of speech(अलङ्कार) and many other poetic graces. Mooka Kavi’s मूक पञ्चशती(500 verses) in praise of Goddess Kamakshi and Vedanta Deshika’s पादुका सहस्रम् (1000 verses) in praise of the sandals of Shri Ranganatha are exquisite Stotraa-s too.
There are Stotraa-s in prose too.
Acharya Ramanuja’s famous ‘Gadya Traya’
(Sharanagati Gadya, Shriranga Gadya, VaikuNTha Gadya) is an example. A Stotra can also be a dialogue. In Devi Kavacha, it is
Markandeya who asks and it is Brahmaa who
answers.
In STOTRAA-S, unlike in Stuti, we pray to God to shower His bounty on us and protect us on all sides(एवं दश दिशो रक्षेत्)(in Devi Kavacha).. We pray for दारिद्र्य दुःख दहन; We pray for आपद् उद्धार; We pray: रुपं देहि जयं देहि यशो देहि द्विषो जहि(Argala Stotra); We even take liberty with our Divine
Mother and tell Her एवमेव त्वया कार्यम् (You have to do LIKE THIS ONLY (नारायणी सूक्तम्). Compassionate Mother that She is, She does
not mind at all our little pressure tactics on Her to win Her Grace (न हि माता समुपेक्षते सुतम्).
VISHNU SAHASRANAAMA 431
684. रणप्रियः (RaNapriyah)
AS says: He always wields five weapons for protection of Dharma. He is, therefore, well disposed towards battle.(प्रियो रणो यस्य यतः पञ्च
महायुधानि धत्ते सततं लोकसङ्ग्रहार्थंमतो रणप्रियः।). His
arsenal includes the conch(पाञ्चजन्य), discus(सुदर्शन), mace(कौमुदी गदा), bow(शार्ङ्ग) and sword(नन्दकी). Battle is His last option, it should be noted.
PB says: To please His friends, He goes to battle.(सुहृत्प्रीणनरणादि चेष्टितो हि सः). When His friends (devotees, सखा त्वमेव) are harassed by
those who are wicked and vicious, willy nilly He
goes to battle, not because He relishes it, but, that is the only option left.
MC say: रण has the meaning of sound or words. So, the words used by His devotees in their hymns are dear to Him.(रणाः भक्तैः स्तुतित्वेन
कीर्तिताः शब्दाः प्रियाः यस्य सः रणप्रियः।)(रवे रणे इति अमरकोशः).
Veda, comprising of words, is dear to Him.(रणः
शब्दात्मकः वेदः प्रिय: यस्य स: रणप्रियः।).
He is dear to the group of deities who adore(proud of) Vedaas. (शब्दाभिमानिदेवसमूहस्य प्रियः).
He is well disposed towards a battle for the sake of Dharma.(रणः युद्धं धर्मयुद्धमिति यावत्, सः प्रियः यस्य सः रणप्रियः।).
Debate and academic discussions(symposia) – battle of wits – are dear to Him.(रणः ज्ञानयुद्धं शास्त्रार्थविचारात्मकं प्रियः यस्य सः रणप्रियः।).
He is dear to the Knowers.(रणन्ति अवगच्छन्ति इति
रणाः ज्ञानिनः, रण गतौ, तादृशानां रणानां प्रियः इति) Such
Knowers are dear to Him.(रणाः प्रियाः यस्य सः इति वा).
VISHNU SAHASRANAAMA 432
685. पूर्णः (PoorNah)
AS says: He is endowed with complete fulfilment of desires and manifold powers.
(सकलैः कामैः सकलाभिः शक्तिभिश्च सम्पन्न इति पूर्णः।).
Needless to say His so-called desires will be only for our welfare.
PB says: Why is He attainable by our simple chants of hymns even when we don’t incur much expenditure for Him, don’t strain ourselves too much or lavish Him with too much hospitality? The answer is He is Full and Satisfied, this being His very nature. (बहुव्यय आयास सत्कार विरहेऽपि स्तोत्रादिमात्रसाध्योऽयम्। कुतः?
यतः पूर्णः, स्वतः एव अवाप्तसमस्तकामः।।).
MC say: He is full in respect of His attributes etc.(गुणादिषु विषये परिपूर्णत्वात् पूर्णः।).
He is partless.(अखण्डत्वात् पूर्णः।).
The liberated souls, full commensurate with their eligibility, are subject to His rule and regulation.(पूर्णाः स्व स्व योग्यतानुसारेण पूर्णाः मुक्ताः अस्य
नियम्यतया सन्ति इति पूर्णः।).
———————————————-
God is Full(पूर्णः) and, as the Peace Chant ॐ पूर्णमदः पूर्णमिदम्…says, His fullness is omnipresent. His fullness is here, there and everywhere! The distinguishing mark of a true devotee or a saint is also his feeling of fullness.. The closer we are to Him in spirit, the faster we shed our desires as well. A sense of satiety and seamless contentment blooms within us. Our cravings drop off naturally like the gourd and the cucumber separating from their stalks silently(उर्वारुकमिव बन्धनात्). Naamdev says: My motherly Vithoba met me, yes, met me and all the cravings in my heart have withered away.(भेटली भेटली विठाई माऊली। वासना निवाली जिवांतील।।).Like Tukaram we would say: तुका म्हणें आतां न मागे आणिक।तूझें पायीं सर्व सुख आहे देवा! If at all there lingers a craving(वासना), let it be for Vaasudeva alone. (मना, वासना वासुदेवीं वसो दे, says Samarth Ramdas- मनाचें श्लोक 128). Should you desire at all, then desire Raghava and nothing else says he – मना राघवेवीण आशा नको रे – 18).
VISHNU SAHASRANAAMA 433
686. पूरयिता (Poorayitaa).
AS says: He Himself is not only full, but, He also enriches all with prosperity.(न केवलं पूर्ण एव, पूरयिता च सर्वेषां सम्पद्भिः।).
PB says: It is His nature to fulfill the wishes of those who sing His praise.(सदा पूरयितुं शीलं यस्य
स्तोत्रृमनोरथान्। सः स्यात् पूरयिता।).
MC say: He fills up the saadhakaas with excellences like devotion, knowledge etc(साधकान् भक्तिज्ञानादिभिः गुणैः पूरयति इति पूरयिता).
He fills up the liberated souls with knowledge,
bliss etc commensurate with their eligibility.
(मुक्तात्मान: ज्ञानानन्दादिभिः तत्तत्द्योग्यतानुसारेण पूरयति इति
पूरयिता।).
After creating the world, He filled it up with a variety of objects.(जगत् सृष्ट्वा नानावस्तुभिः पूरयति इति पूरयिता।).
Through the sun, He fills up the world with sunshine.(सूर्यद्वारा तेजसा जगत् पूरयति इति पूरयिता।).
At night, He fills up the sky with darkness at night and the ocean with water.(रात्रौ तमसा अन्तरिक्षं पूरयति समुद्रं जलैश्च इति पूरयिता।).
—————————_———–+++++
God is the provider for our needs, but, not our
greed. A true devotee seeks just minimum from God to keep the wolf away from the door.
Tukaram sang: पोटा पुरतें देई मागणे,लई नाहीं लई नाहीं।
पोळी साजुक अथवा शिळी, देवा देई भुकेचा वेळीं।। (O God, please give me just enough to appease my hunger, I don’t pray for more, I don’t pray for more. When I am hungery, please give me fresh or stale भाकर, I don’t ask for more, I don’t ask for more.)
Kabir also echoed the above sentiments: साईं इतना दीजिये जामे कुटुम समाय। मैं भी भूका ना रहूं, साधु न
भूका जाय।।(O God, please give me only this much wherewith I can take care of my family. May I not remain hungry and may not the wandering mendicant, too, go away hungry from my door.).
Saint Purandara Daasa, the bard of Karnataka,
is so much filled with self-respect that he says:
ಹಾಡಿದರೆ ನನ್ನ ವೊಡೆಯನ ಹಾಡುವೆ, ಬೇಡಿದರೆ ನನ್ನ ವೊಡೆಯನ ಬೇಡುವೆ(If I have to sing, I will sing for God, my Master. If at all I have to beg, I will beg of Him, my Master.)
God is the Provider, पूरयिता, being our father and mother(त्वमेव माता च पिता त्वमेव) and we can
unabashedly beg of Him, but, and this is a most important ‘but’ , we should have the grace to say: Thy will be done, O Lord! and
accept cheerfully if He says No, for, He alone knows what is good for me and what is not in the long run.
VISHNU SAHASRANAAMA 434
687. पुण्यः (PuNyah)
AS says: Just by His remembrance, He wipes out the ‘dirt’ in us.(स्मृतिमात्रेण कल्मषाणि क्षपयति इति पुण्यः।
PB says: By qualifying even great sinners to chant His hymns of praise, He purifies them.
(पातकिनोऽपि स्व स्तुति अर्हयन् पुनातीति पुण्यः।).
MC say: He purifies.(पुनातीति पुण्यः)
Those who perform auspicious deeds are पुणाः, He goes( याति) to them as the regulator.(पुणन्ति
शुभं कर्म कुर्वन्तीति पुणाः, तान् याति नियामकतया गच्छतीति पुण्यः।).
The praise by Vedaas is पुणनम्। He is worthy of it, so पुण्यः। ( पुणनं सकलवेदस्तुतिः, पुण शब्दे, पुणनम् अर्हतीति पुण्यः।).
Meritorious deed is पुण्य, it is Dharma. He regulates such Dharma.(पुण्यं सुकृतं धर्मो वा, तादृशं
पुण्यम् अस्य नियम्यतया अस्तीति पुण्यः।)
———————++++—-+++++±——–
God is a great purifier. The Lord assures in
Gita that howsoever worst may be a wicked person, if he becomes a staunch devotee, he very soon becomes a धर्मात्मा and should not be faulted, raking up his past.(अपि चेत् सुदुराचारॊ भजत्यो माम् अनन्यभाक्…. क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति। Ch.IX-30,31).
In His Anandalahari, AS illustrates this attribute of God as a great purifier. “When iron is touched by the philosopher’s stone, it turns into gold at once. When the drainage water
flows into Ganga, it is cleansed at once. When
this is the case, will not my mind ,soiled very much by a variety of sins, become pure if it is attached to Thee with love?” asks AS challengingly. (अयः स्पर्शे लग्नं सपदि लभते हेमपदवीं।, यथा रथ्यापात: शुचि भवति गङ्गौघ मिलितम्। तथा तत् तत् पापैरतिमलिनमन्तर्मम यदि।त्वयि प्रेम्णा सक्तं कथमिव न जायेत विमलम्?)(12).
Even for a bit of devotion to sprout in one, he or she must have garnered some merit, पुण्य.
Another word for it is सुकृत. God is पुण्य and to
be inclined to Him in devotion, we need पुण्य too. In the 7th chapter of Gita, while speaking of four classes of devotees, the Lord calls them सुकृतिनः, meritorious. (चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।(VII-16). So says saint Tukaram too:
बहुत सुकृताची जोडी। म्हणुनि विठ्ठलीं आवडी।। We like to be devotees of Vitthala because we have to our credit lot of holy merit(पुण्य, सुकृत) says he.
There is a well-known Subhashita: अष्टादश पुराणेषु व्यासस्य वचनद्वयं। परोपकारः पुण्याय पापाय परपीडनम्।।
(The essence of 18 पुराण-s, as summed up by Veda Vyasa, is his two-liner: by helping others one gets पुण्य while by harassing them he incurs
पाप (sin). Our P.P.Shrimat Keshavashram Swamiji echoes Vyasa: परोपकारा इतुके पुण्य। नाहीं जगतीं आणिक अन्यः।।(Ovi 50 in Chapter 21 of our
Chitrapura Guruparampra Charitra). Says Tukaram: पुण्य पर उपकार पाप तें परपीडा। Chanting
God’s names is another easy way to garner पुण्य as assured by Jnaneshwar: हरी मुखें म्हणा हरी मुखें म्हणा। पुण्याची गणना कोण करी।।
VISHNU SAHASRANAAMA 435
मनोजवः तीर्थकरो वसुरेता वसुप्रदः।
वसुप्रदो वासुदेवो वसर्वसुमना हविः।।87।।(9 Names).
690. मनोजवः (Manojavah)
AS says: Because He is everywhere (omnipresence), He is faster than mind.(मनसो वेग इव वेगोऽस्य सर्वगतत्वात् मनोजवः।).
PB says: He brings about the well-being and
prosperity of His devotees very speedily.
(भक्तानां सम्पदः शीघ्रं करोति इति मनोजवः।).Gita IV-30,31 अपि चेत् सुदुराचारो भजत्यो माम् अनन्यभाक्।…. क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।।). Mark the
word क्षिप्रम् which means at once, very fast.
MC say the same as AS and add the following:
The mind speeds fast due to His grace.(मनः जवं
वेगवत् यस्मात् यस्य अनुग्रहात् सः मनोजवः।).
He, who is the driving force behind mind and it’s presiding deity.(मनः तदभिमानिनश्च जवते प्रेरणाय
गच्छति प्रेरयति इति यावत् मनोजवः, जुङ् गतौ।).
Lakshmi is called मनः and He is her inspiration.
मनः लक्ष्मीः, मनः जवते प्रेरयति इति मनोजवः (मनःस्थिता मनो
नाम्नी बोधरूपत्वतो रमा)।
He knows everything and He inspires everything.(सर्वं मनुते इति मनः, जवते सर्वं प्रेरयति इति
जवः।)
691. तीर्थकरः (Teerthakarah)
AS says: The fourteen branches of learning are called Teertha and they have emanated from Him and He is their exponent too.(चतुर्दश विद्यानां
प्रणेता प्रवक्ता च इति).
PB says: He is the architect of pilgrim spots like Ganga, Pushkar etc.(गङ्गा पुष्करादि तीर्थानां हेतुत्वात् तीर्थकर:). He engages us in sacred study of Veda(Shruti) and Dharmashastra(Smriti). (श्रुति स्मृत्योः प्रवर्तनात्).
MC say the same as above and add the following:
All the pilgrim spots like Ganga and all the scriptures are within His hand.(तीर्थानि गङ्गादीनि शास्त्राणि च यस्य करै वर्तन्ते, यदधीनानि इति यावत्
सः तीर्थकरः।).
He is expounded in scriptures, so He is तीर्थकः, He rejoices,, so र:। (तीर्थे शास्त्रे कीयते प्रतिपाद्यत इति
तीर्थक:, कै शब्दे, रमत इति च रः।).
With His help the ocean of Samsara is tided over, so तीर्थम्, He gives happiness, so करः।
(तीर्यते संसारसागर: अनेन इति संसारसागरतारकत्वात् तीर्थम्।
कं सुखं राति ददातीति करः। तीर्थं च सः करश्च तीर्थकर:।).
The preceptors(गुरवः) are subordinatete to Him.
(तीर्थानि गुरवः यस्य करे यदधीनानि इति यावत् सः तीर्थकरः).
————————–+—+++————
Manojava is an adjective of Hanuman. He is an exemplary(आदर्श) सेवक and a दूत(emissary). The well-known verse in praise of Hanuman spells out the characteristics of an ideal servant and an emissary. The verse is: मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठं। वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शरणं प्रपद्ये।।
VISHNU SAHASRANAAMA 436
692. वसुरेता: (Vasuretaah)
Vasu means gold and it is His essence.(वसु सुवर्णम्, रेतः अस्य इति). Gold represents shine and high value. God is luminous and there is nothing more valuable than Him.
PB says: This word Vasu means light. Retah means being the cause.Being luminous, He is the cause of the world, so He is Vasuretaah.
(वसुशब्दो ज्योतिरर्थो रेतः तत् कारणं मतम्। दिव्यज्योतिः करणत्वात् वसुरेता: प्रकीर्तितः।।).
MC say: His offspring as it were, are the noble gods and goddesses. Such is His creativity.(वरान् श्रेष्ठान् देवादीन् सूते इति वरसुः, वरसुः एव वसुः,तादृशं रेतः यस्य सः वसुरेता:).
He is ever-present, so He is Vasu. He is the
source of creativity and the cause, so retaah.(सर्वदा वसति सर्वत्र वसति इति वसुः, कारणत्वात् जगतः रेताः।).
693. वसुप्रदः (Vasupradah)
AS says: He gives away wealth liberally. Really He is the custodian of wealth. The other so-called custodians are so by His grace.(वसु धनं प्रकर्षेण ददातीति वसुप्रदः, साक्षात् धनाध्यक्षः अयम्, इतरस्तु तत्प्रसादात् धनाध्यक्ष इति वसुप्रदः।).
PB says: He gives to Devaki and Vasudeva,
Himself, the supreme wealth that He is, as their son.(देवकी वसुदेवाभ्यां आत्मरूपं महत् धनम्।
पुत्रत्वेन प्रकर्षेण ददातीति वसुप्रदः।).
MC say: He confers wealth liberally, wealth both external and internal(learning). (वसु बाह्यधनं आन्तरं विद्याधनं च प्रकर्षेण ददातीति वसुप्रदः।).
He is a very good caretaker of wealth, both
external and internal.(वसु बाह्यम् आंतरं च धनं प्रकर्षेण दयते रक्षतीति वसुप्रदः, देङ् रक्षणे।).
Vasu is most excellent(व,वरम्) happiness(सु,सुखम्). He confers liberally such happiness.(वरं सुखं वसुः, तत् प्रकर्षेण ददातीति वसुप्रदः।).
He is a very good caretaker of such happiness.
(वरं सुखं वसुः, तत् प्रकर्षेण दयते रक्षतीति वसुप्रदः।)(देङ् रक्षणे).
He is a very good caretaker of the liberated, who are supremely happy.(वं वरं सु सुखं येषाम् ते वसव: मुक्ताः, तान् प्रकर्षेण दयत इति वसुप्रदः।).
He confers wisdom liberally to Bhishma(who is a Vasu reborn).(वसवे भीष्माय वसुरूपाय ज्ञानं प्रकर्षेण ददातीति वसुप्रदः।). There are eight demigods called Vasu(अष्टवसु). Bhishma is one of them
reborn.
VISHNU SAHASRANAAMA 437
694. वसुप्रदः (Vasupradah) (appearing for second time. 693 was also वसुप्रदः).
AS says: To the devotees He gives the most excellent fruit called Moksha.(वसु प्रकृष्टं मोक्षाख्यं
फलं भक्तेभ्य: प्रददातीति द्वितीयो वसप्रदः।). He deprives
the enemies of gods their wealth totally.
(सुरारीणां वसूनि प्रकर्षेण द्यति खण्डयति वा वसुप्रदः।).
PB says: To Devaki and Vasudeva, He gave the great wealth in the form of their being His parents, the Father of the universe though He was.(देवकी वसुदेवाभ्यां जगत्पितुः स्वस्य पित्रृत्वरूपं महत् वसुं प्रदाति इति पुनश्च वसुप्रदः।).
MC say: He protects the gods exceedingly well.(वसवः देवाः, तान् प्रकर्षेण दयते रक्षतीति वसुप्रदः।).
He offers Himself(to His devotees), who is full of knowledge, strength, happiness etc(वसुप्रं वसुपूर्णं स्वात्मानं ज्ञानबलसुखपूर्णं ददातीति वसुप्रदः।).
He is Vasu because His happiness(सु सुख) is very superior(व वर) qualitatively. He very
liberally gives such happiness to His devotees, so प्रदः। (वरसुखवत्वात् वसुः, भक्तेभ्य: वसु प्रकर्षेण ददातीति प्रदः।).
The rays are called वसु. He gives them to the sun etc very liberally.(वसव: रश्मयः, तान् सूर्यादिभ्य:
प्रकर्षेण ददातीति वसुप्रदः।).
VISHNU SAHASRANAAMA 438A
695.वासुदेवः (Vaasudevah).
AS says: He is the child of Vasudeva.(वसुदेवस्य अपत्यं वासुदेवः।).
PB says the same as AS.(वसुदेव अपत्यत्वात् वासुदेवः
प्रकीर्तितः।)
MC say: A pure heart is called Vasudeva and God’s revelation takes place there.(विशुद्धं सत्वम्
अन्तःकरणं वसुदेवशब्दितम्। भगवान् वसति द्योतत इति
वासुदेवः।).
Not only does God reside in a pure heart, but, the reverse is also true.(न केवलं सत्वे भगवान्, किं तु
सत्वं च भगवति इति वासुदेवः।).God also has a pure heart.
696. वसुः (Vasuh)
AS says: All elements and beings are in Him and He is in them.(वसन्ति भूतानि तत्र, तेषु अयमपि
वसतीति वसुः).
PB says: He dwells in the Milky Ocean desirous of universal welfare.(वसतीति वसुः लोकहितेच्छु: क्षीरसागरे।).
MC say: As knowledge or strength, He is वः, and as happiness, He is सुः। (ज्ञानरूपत्वात् बलरूपत्वाद् वा वः,सुखरूपत्वात् सुः।).
He ‘gives birth’ to eminent souls like Brahmaa etc, so He is Vasu.(वरान् चतुर्मुखादीन् सूत इति वसुः।).
The scripture is वम्, assuming forms like Veda
Vyasa, He ‘gives birth'(composes) scriptures.(वं शास्त्रम्, वं सूते वेदव्यासादिरूपेण सृजति इति वसुः।).
He ‘gives birth’ to knowledge and wisdom through scriptures.(वं ज्ञानं सूते शास्त्रादिना सृजतीति
वसुः).
The Knowers of Brahman are वाः, their happiness is from Him.(वान्ति अवगच्छन्ति ब्रह्मेति वा:
ज्ञानिनः, तेषां सु सुखं यस्मात् सः वसुः।).
Wealth is वम्, He who enables us to enjoy our wealth is Vasu.(वं वसुः, तेन सु सुखं यस्मात् सः वसुः।)
In Sanskrit there are lexicons which give meanings of single vowels and consonants.
MC squeeze them dry to spin off as many meanings as possible.
VISHNU SAHASRANAAMA 438B
VASU(वसु) – This word has come up again and again in several names and I felt like adding this note.
We come across this word in the 12th day ritual
(बारान्व दीसु) post-death. There are eight Vasu-s,
eleven Rudraa-s and twelve Aadityaa-s according to our sacred books. The Vasu-s give us material prosperity(वसु means wealth), Rudraa-s wipe out all our suffering(रुत् द्रावयति इति रुद्रः) and Aadityaa-s give us illumination I.e.
ज्ञान. The father, grand-father and great-grand-
father of the departed are equated with Vasu, Rudra and Aaditya respectively. A short outline
of the ritual is as follows:
The पिण्ड of the departed is trifurcated and the first part is added (संयोजन) to the पिण्ड of the grandfather of the PERFORMER(कर्ता) (प्रेतपिण्डं
त्रेधा विभज्य प्रथम शकलम्) with the words: वसुरूपिणा
पितामहेन सह सायुज्यं गच्छ (be one with my grandfather, who is Vasu-like). The second part is added to the पिण्ड of the great grandfather with the words: रुद्ररूपिणा प्रपितामहेन
सह सायुज्यं गच्छ (be one with my great- grandfather who is Rudra-like). The last third part is conjoined with the पिण्ड of the great-great-grandfather with the words: आदित्य
रूपिणा ऊर्ध्व प्रपितामहेन सह सायुज्यं गच्छ (be one with my great-great-grandfather who is Aaditya-like). This act of integration (संयोजन)
marks the elevation of the soul from being a
प्रेत (a floating fugitive in space) to the status of पितृ (प्रेतशब्दो नास्ति, पितृ शब्द आगतः, प्रेतः पितृभागम् अवाप्तवान्). Heretofore, during his प्रेत-phase, the offering of water, flower, rice grains etc over the past days was with the words उपतिष्टतु (may the offering be near him). Now, after his elevation to the status of पितृ, the offering is with स्वधा (counterpart of स्वाहा used while invoking the gods).
This word स्वधा is repeated several times and has a profound meaning. The departed soul is gently counselled: “take care, sustain yourself well(स्वात्मानं धारय इति स्वधा)”. “Your साधना does not end just because you have moved over to the Great Beyond, my dear! Chant His Names” – this is the whisper of the कर्ता to the dear soul who has sailed across. As पितृ, now the departed soul is in the august company of his forebears who have the attributes of Vasu, Rudra and Aaditya. From those ethereal heights, he will now be the caretaker and wellwisher of the loved ones he has left behind here on the earth below until he is swung back again into the round of birth and death.(पुनरपि जननं पुनरपि मरणं। पुनरपि जननी जठरे शयनम्।) ॐ वसवे नमः ॐ
VISHNU SAHASRANAAMA 439
697. वसुमनाः (Vasumanaah)
AS says: Without any discrimination, He is present in all creation, so He is Vasu. His mind,
too, is like it(not discriminatory).(अविशेषेण सर्वेषु
विषयेषु वसतीति वसुः, तादृशं मनो अस्य इति वसुमना:।).
PB says: Though He resides in the ocean, which is the birthplace of Lakshmi(क्षीर सागर), His mind is always rooted in Vasudeva.(सिन्धौ लक्ष्मीजन्मभूमौ वसतोऽप्यस्य वै मनः। वसुदेवे सदाऽस्तीति स स्यात् वसुमनाः परम्।।).
MC say: He is omniscient(all-knowing).(वसतीति वसुः, सर्वत्र स्थितं मनः ज्ञानं यस्य सः वसुमनाः।).
Vasu-s are a class of gods and He knows them
perfectly.(वसवः देवाः, तान् मन्यते सम्यक् जानाति इति
वसुमनाः।).
Happiness (su) and knowledge(मनः) are(वर्तेते)
in Him.(वर्तेते सुमनसी सुखज्ञाने यस्मिन् सः।).
The mind of Vasu-s, a class of gods, is rooted in Him.(वसूनां देवानाम् मनः अन्तःकरणं यस्मिन् सः वसुमनाः।).
His mind is in water or any article offered by His devotees.(भक्तसमर्पितवसुनि तोये द्रव्ये वा मनो यस्य सः).
He blesses that the minds of devotees ‘give birth to’ excellent qualities like devotion etc.
(वरान् भक्त्यादि श्रेष्ठगुणान् सूते इति वसुः, तादृशं मनः यस्मात् सः वसुमनाः।).
Bhishma is a Vasu incarnated. His knowledge and wisdom are from Him.(वसुरूपाय भीष्माय मनः
मननं ज्ञानं यस्मात् सः।).
VISHNU SAHASRANAAMA 440
698. हविः (Havih)
AS says: Gita says: Brahman is both the act of offering and the oblation offered.(ब्रह्मार्पणं ब्रह्म हविः इति भगवद्वचनात्।)(गीता 4-24).
PB says: To escape the harassment of Kamsa, He was adopted by the cowherd Nanda and
Yashoda.(नन्दगोप यशोदाभ्यां कंसोपद्रव शान्तये। आदीयते
स्वीक्रियते स हविः परिकीर्तित:।).
MC say: He offers the world into His mouth as an oblation(at the time of dissolution).(जगत् स्वमुखे जुहोतीति हविः).
Sense objects become oblations into the senses(at the time of sensory perception).
This is due to Him.(इन्द्रियेषु विषयान् जुहोतीति हविः।).
He is the ultimate recipient of all oblations.
(सर्वयज्ञेषु हूयत इति हविः).
He is the fire in the sacrifices receiving the
oblations.(यज्ञेषु हविः हूयते यस्मिन् सः।).
He is invoked in the sacrifices.(यज्ञेषु हूयते आहूयत
इति हविः।).
He is blemishless, so ह:, He is unique, so वि.
(दोषान् सर्वान् जहातीति ह:, विशिष्टत्वात् विः, हश्चासौ विश्च
हविः।).
VISHNU SAHASRANAAMA 441
सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः।
शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः।।88।।(9 Names)
699. सद्गतिः (Sadgatih)
AS says: Those who affirm the existence of Brahman are called सन्तः and God is their goal and attainment.(ब्रह्म अस्तीति ये विदुः ते सन्तः, तैः प्राप्यत इति सद्गतिः।). गति also means Buddhi and His Buddhi is superb.(सती गतिः बुद्धिः समुत्कृष्टा अस्येति वा सद्गतिः।).
PB says: No sooner He was born(as KrishNa), He setabout warding off the misery caused by Kamsa etc and was resorted to by the good and the righteous.(जायमान एव असुरकृत आपद् अपनोदनः सतां गतिः सद्गतिः।).
MC say: He is a good resort and shelter.(सती चासौ गतिश्च सद्गतिः।).
He is the shelter for the good and the righteous.(सतां गतिः सद्गतिः).
The pure souls, free from all stains, attain Him.
(सन्तः पापमुक्ताः निर्दुष्टाः, तैः गम्यते प्राप्यत इति सद्गतिः।).
He confers blessedness to the devotees.
(स्वभक्तानां सती गतिः आश्रयः यस्मात् सः सद्गतिः।).
He, from whom ( the qualified and the eligible) receives the knowledge that his true nature is good, pure and excellent is Sadgati.(निर्दुष्टत्वात् सत्, उत्तमत्वाद् वा सत्, तादृशं स्वस्वरूपमिति गतिः अवगतिः ज्ञानं यस्मात् सः सद्गतिः।).
Gati also means knowledge. Since His knowledge is pure and unsullied, He is Sadgatih.(गतिः ज्ञानम्, निर्दुष्टज्ञानरूपत्वात् भगवान् सद्गतिः।).
He, from whom the devotees receive true knowledge, is Sadgati.(भक्तानां सती समीचीना गतिः ज्ञानं यस्मात् सः सद्गतिः।).
VISHNU SAHASRANAAMA 442
A BRIEF NOTE ON SADGATI
Sadgati is a word that comes to our mind when we pray for a departed soul. We pray for his/her blessedness in the Great Beyond. However, this sadgati cannot dawn just because, as a matter of courtesy, we wish it to him or her. The plain truth is that it is to be earned HERE and NOW.. अत्र ब्रह्म समश्नुते (HERE he partakes of the joy of Brahman – Kathopanishad 2-3-14). In the Gita we read इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।(HERE itself they have ‘conquered’ Nature, they who are established in equanimity.5-19). केनोपनिषत् cautions us: इह चेद् अवेदी: अथ सत्यमस्ति, नो चेद् इहावेदीः महती विनष्टिः (HERE itself you should ‘know’ the Truth; if you don’t, it is a huge loss indeed. 2-5). Acharya Shankara(AS) is fond of two words: इहैव and अधुनैव (here only, now only).
The saints untiringly tell us that human birth is a rare blessing. “O ye madcaps, human birth is a great fortune. Pray don’t let it go waste.”
(ಮಾನವ ಜನ್ಮ ದೊಡ್ಡದು ಇದ ಹಾನಿ ಮಾಡಲು ಬೇಡಿ,
ಹುಚ್ಚಪ್ಪಗಳಿರಾ ) warns saint Purandaradasa. Samartha Ramadas is more forthright:
बहुत जन्मांचे अंती, होये नरदेहाची प्राप्ति। येथें न होतां ज्ञान
सद्गती, गर्भवास चुकेना।। 8-7-18 in दासबोध.(At the end of many births, one acquires the human body.
Here, if one does not attain SADGATI through
Knowledge, a spell in the womb i.e. rebirth is inevitable.). पशुदेहीं नाहीं गती, ऐसे सर्वत्र बोलती। म्हणोनी
नरदेहीं च प्राप्ती, परलोकाची।(1-10-21)(There is no hope of salvation for the soul in the body of a beast, it is said everywhere. Therefore, the attainment of blessedness in the ‘other world’ is possible by our साधना in the human body only.).
Death is the only certainty in life and, sooner or later, it awaits one and all. If we wish to fare well in an examination, don’t we prepare well in advance? Same analogy applies here. Remember the सुभाषित – चिन्तनीया हि विपदाम् आदावेव प्रतिक्रिया। न कूपखननं युक्तं प्रदीप्ते वह्निना गृहे।।
(One should think in advance how to react when a calamity strikes. It is not proper to setabout digging a well when the house is on fire.)
God, as we have seen yesterday(name no.699), is called Sadgati. He is the good and the right(सत्) destination(गति), whence there is no return(यद्गत्वा न निवर्तन्ते तद्धाम परमं मम – गीता 15-6). There are two pulls tugging at us all the time: one is of God(कर्षति इति कृष्णः) and the other is of our countless cravings(वासना). We tumble down into birth because of these cravings which keep clamouring for instant satisfaction(जन्म घेणे लागे वासनेच्या सङ्गे, तेचि झाली अङ्गे हरिरूप says saint Ekanath in his Abhang हरिचीया दासा हरी दाही दिशा). If, like Ekanath, our craving is for communion with Him, Sadgati is ours, HERE and NOW.
Says SR: हाट भरला संसाराचा, नफा पाहावा देवाचा।
(The bazaar of Samsara is in full swing, please ensure that God is the accrued profit! दासबोध 12-8-34). When we draw up the Balance Sheet of our life, HE should turn out to be our profit. Bhagavadgita is our textbook. It gives us lessons galore how to notch up this ‘profit’. It is not enough if there is only a textbook. We need a Teacher, isn’t it? We have Him in our Sadguru, P.P.Shrimat Sadyojat Shankarashram Swamiji. Our glorious Guruparampra is, indeed, the gift of Lord Bhavanishankar, vouchsafed to us to teach us the art of living. Let us bestir ourselves and strive to attain Sadgati , HERE and NOW, याची देही याची डोळा, भोगू मुक्तीचा सोहळा as the inimitable saint Tukaram puts it. ॐ सद्गतये नमः ॐ
VISHNU SAHASRANAAMA 443
700. सत्कृतिः (Satkritih)
AS says: Creation of the world, its preservation etc constitute His good workmanship.(सती कृतिः
जगद्रक्षणलक्षणा अस्य यस्मात् तेन सत्कृतिः।).
PB says: His acts are true and good.(कृतयः सत्यो यस्य स सत्कृतिः। Gita जन्म कर्म च मे दिव्यम् – X-39).
MC say: His workmanship is good.(सती कृतिः
कर्तृत्वं यस्य सः सत्कृतिः।).
The ability to do, to act(क्रिया शक्ति) which the souls have, is from Him.(जीवात्मनाम् सती कृतिः कर्तृत्वं यस्मात् सः सत्कृतिः।).
The liberated get a good appearance (radiant look) from Him.(मुक्तात्मनां सती कृतिः आकृतिः यस्मात् सः सत्कृतिः।).
He, whose effort is good and beneficial, is Satkritih. (सती कृतिः यत्नः यस्य सः सत्कृतिः।).
He, from whom the qualified aspirants get the ability to put in effort, is Satkritih.(योग्याधिकारिणां
सती कृतिः यत्नः यस्मात् सः सत्कृतिः।).
He, who has created this true world, is Satkritih.(सत् सत्यं जगत्, तस्य कृतिः रचनं यस्मात् सः।).
सत्, says the Upanishad, is PraaNa. He, whose creation is this PraaNa, is Satkritih.(सन्मुख्यप्राणः,
“सदिति प्राणः” इति श्रुतेः, तस्य कृतिः रचनं यस्मात् सः सत्कृतिः।).
————–+++—————————-
The awareness that God’s creation is a masterpiece, a सत्कृति, is reflected in the following words of Helen Keller( who could neither see nor hear), in her Essay “Three days to see”: “I feel the delicate symmetry of a leaf, the smooth skin of a silvery birch or the rough, shaggy bark of a pine. I feel the delightful, velvety texture of a flower and discover its remarkable convolutions, and something of the MIRACLE of Nature is revealed to me….occasionally, if I am fortunate, I feel the happy quiver of a bird in full song. I am delighted to have the cool waters of a brook rush through my open fingers. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me, the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips.” Remember, only one sense, the sense of touch(स्पर्श), was enough to give her goosebumps(रोमाञ्च)! ॐ सत्कृतये नमः ॐ
YOUR KIND ATTENTION PLEASE
We have completed 700 Names by the grace of the Guru and the Lord. So it is celebration time now. Let us listen to a very melodious chant in praise of Shri NarayaNa. It is studded with several names of VishNu.
VISHNU SAHASRANAAMA 444
701. सत्ता (Sattaa)(Existence)
AS says: Experience of Existence as devoid of three-fold difference is Sattaa.(सजातीय विजातीय स्वगतभेदरहिता अनुभूतिः सत्ता।). Swami Chinmayananda translates the triple difference
as सजातीय (genus-wise), विजातीय(species-wise)
and स्वगत (in Itself) because He is One only without a second.(एकमेव अद्वितीयं ब्रह्म – Chaandogya Upanishad 6-2-1).
PB says: The goodness(सत्) in the good and the righteous is Himself.(स्वयमेव सतां सत्ता यस्मात् सत्तेति कथ्यते।).
MC say: His nature is bliss without even an iota of pain or sorrow.(सत्तेति निर्दुःखानन्द उच्यते।).
The bliss of other souls is subject to His Will.
(सत्ता निर्दुःखानन्दः। परेषां तादृशानन्दः अत्यन्तं भगवदधीन
इति भगवानेव सत्ता इत्युच्यते।).
He is untouched by even a trace of blemish(दोष) and is full of benign and
auspicious qualities.(सत्तेति निर्दष्टम् अस्तित्वमुच्यते,
तेन अस्पृष्टदोषगन्धं कल्याणगुणमयं सत् सत्तामात्रम्।).
The existence of all is subject to His Will, so He is named as Existence.(सर्वस्य सत्ता भगवदधीना इति
सत्तावाचकशब्देन भगवान् भण्यते।).
————+——————-++—-+—++
The word संतोष is known to all and we say it means happiness. Yes, it means that for sure,
but, what gives rise to happiness? The answer is in that word itself. सन् means सत्ता, being, and तोष means happiness. So, the overall meaning is: One is happy because he IS, सन् तुष्यति. God has given me the gift of being, सत्ता, and that is justification enough for me to be happy and
cheerful. When I have संतोष, all directions radiate happiness for me(सदा सन्तुष्टमनसः सर्वाः सुखमया दिशः). A saint, be he Tukaram, Tulsidas or Purandaradasa, he is always happy because he IS. He is grateful for the divine gift of existence. When I retire to bed at night, can I be sure that I will BE alive to greet the morn?
In Ramayana, there is a सुभाषित – जीवन् भद्राणि पश्यति. One should first BE to welcome good happenings(भद्राणि) in life. Is it not wonderful that I AM, You ARE and He/She IS? This existence, this state of being, is सत्ता, above name of VishNu. In the Book of Exodus of the
Old Testament(a Christian scripture), Moses asks God for His name and God simply says: I AM THAT I AM(I am Being, I am Existence). When संतोष spreads cheer all around(परितः) – and joy is always infectious – it is called परितोष. Says a सुभाषित – मनसि च परितुष्टे कोऽर्थवान् को दरिद्रः? (When one is beaming with happiness, it is pointless to ask whether he is wealthy or a pauper).
VISHNU SAHASRANAAMA 445
702. सद्भूतिः (Sadbhootih)
AS says: He is the Being(Existence, सत्), appearing as the Becoming(भूति).(सन्नेव परमात्मा अबाधाद् भासमानत्वात् च सद्भूतिः।).
PB says: To the good and the righteous, He
becomes everything- the son, friend, relative,
messenger, charioteer and others.(सतां पुत्रो मित्रं
बन्धुः दूतः सारथिः अन्यत् च तद्भवन् सद्भूतिः।).
MC say: Knowledge, rulership etc – this wealth is भूति (affluence). This is Good(सत्) and glorious.(ज्ञान ऐश्वर्यादि सम्पदेव भूतिः, सती चासौ भूतिश्च
सद्भूतिः, भगवतः सद्भूतिस्वरूपत्वात् सद्भूतिरित्येव भण्यते।).
The glory refered to above is enjoyed by god’s due to His grace.(देवतानां सती भूतिः यस्मात् सः सद्भूतिः।).
To the good and the righteous, He is like the wealth or the treasure.(सतां भूतिरिव सद्भूतिः।)
To Shree(Lakshmi) and the liberated, He is like
wealth.(श्रीः मुक्ताश्च सन्तः, तेषां भूति: सद्भूतिः।).
External (material) wealth accrues from Him.
(सती भूतिः बाह्यसम्पत् यस्मात् सः सद्भूतिः।).
He is pure, unsullied Being(सन्). Because of
features like ज्ञान and आनन्द, He is भूति.
(निर्दुर्ष्टत्वात् सन्, ज्ञानानन्दादिभूतिस्वरूपत्वात् भूतिः, सन् चासौ भूतिश्च सद्भूतिः।).
———–+++—–++——–+++++++++-+++
भूति, wealth, must be सत्, good. It should be earned through fair(सत्) means, through
शुक्ल (fair) कर्म and not कृष्ण(foul) कर्म, in the words of Manu, the ancient lawgiver.
Our सनातन धर्म lays much stress on the above and has enjoined on all who have undergone
Upanayanam to perform what is called परिषेचन विधि when they have mid-day and night meals. We make a girdle of waterdrops around the banana leaf or the plate, keep a pinch of the cooked rice(served on the leaf or plate) at the right-hand corner of the leaf/plate and say the words: “सत्यं त्वर्तेन परिषिञ्चामि”(i.e. सत्यं तु ऋतेन
परिषिञ्चामि). At night, the words are: ऋतं त्वा सत्येन
परिषिञ्चामि। This act, seemingly so simple, gives us the momentous message that what we eat should not be earned at the cost of truth and
righteousness. The mid-day words are: “I am
sprinkling truth with righteousness” and at night: “I am sprinkling righteousness with truth”. The drops of water and the few grains of cooked rice symbolise truth(सत्य) and righteousness(ऋत). The girdle of water is like a
लक्ष्मणरेखा of Dharma. I should not cross this
लक्ष्मणरेखा while pursuing my livelihood. We all have seen at least our Vaidiks doing this simple ritual. Thus, twice daily, the importance of truth and righteousness in life was driven home into the budding minds of our Brahmacharins in the ancient Gurukula-s by their Kulapati-s with this simple act of परिषेचन विधि, thus ensuring they will not succumb to भ्रष्टाचार when they grow up. ॐ सद्भूतये नमः ॐ
VISHNU SAHASRANAAMA 446
703. सत्परायणः (SatparaayaNah)
AS says: To the Knowers of Truth, the good and the righteous, He is the supreme goal and the resort.(सतां तत्वविदां परं प्रकृष्टम् अयनम् इति सत्परायणः।).
PB says: To the good and the righteous, who know the Truth, He is the highest destination.(सतां तत्वविदां परम् उत्कृष्टम् अयनम् इति सत्परायणः।).
PB says the same as above and adds: “They, the PaaNDavaas took refuge in KrishNa, KrishNa was their strength, their Master and KrishNa was their destination too. (कृष्णाश्रयाः कृष्णबलाः कृष्णनाथाश्च पाण्डवाः। कृष्णः परायणं तेषां इति ते सत्परायणाय।।).
MC say the same as AS and quote Katha Upanishad: एतद् आलम्बनं श्रेष्ठम् एतद् आलम्बनं परम्
(1-6-3).
He is blemishless, He is Supreme and He is our destination.(निर्दुष्टत्वात् सन्, परः श्रेष्ठः स चासौ अयनश्च
परायणः, सन् चासौ परायणश्च सत्परायणः।).
He is devoted(committed) to the good and/or the Knowers, so सत्परः, He is the refuge of all, so He is अयनः।(सतां सज्जनानां ज्ञानिनां वा परः सत्पर:,
सर्वाश्रायत्वाद् अयनः, सत्परश्चासौ अयनश्च सत्परायणः।).
——+++——–++++—+++++—+++-+++++
We are all familiar with SatyanarayaNa Vrata and have either performed it or attended it somewhere. Shorn of all its ceremonial trappings, it means a vow(व्रत) to be always
truthful. It means an allegiance to Truth, God, who is सत्यस्य सत्यम् as the Upanishads say. It is that one Truth(एकं सत्), formless(निराकार) in itself, that assumes for our sake the form of
NarayaNa, GaNapati, Dattatreya or Hanuman.
Thus we have SN Vrata, SG Vrata, SD Vrata and SH Vrata. The primacy is to the word सत्य.
Do we say NarayaNa Satya Vrata? No, because
it is the Truth, सत्यम्, the formless behind and beyond the forms that we adore.
The above name has a message for us: we should be committed(परायण) to Truth(सत्). Speak the truth(सत्यं वद), be righteous(धर्मं चर)
– this has been the clarion call of the Vedaa-s
down the ages. One should speak the truth(सत्यं ब्रूयात्) no doubt, but, our truthful speech should be tempered with pleasantness(प्रियं ब्रूयात्). This is an art and Valmiki confers on Rama and Hanuman, who were adepts in this art, the coveted title: वाक्य विशारद. ॐ सत्परायणाय नमः ॐ
VISHNU SAHASRANAAMA 447
704. शूरसेनः (Shoorasenah)
AS says: His is the army, very brave, consisting of valiant soldiers like Hanuman etc.(हनुमत्प्रमुखाः
सैनिकाः शौर्यशालिनो यस्यां सेनायां सा शूरसेना यस्य स शूरसेनः।).
PB says: To relieve the burden of the earth, He had brave helpmates like Yadavaas and PaNDavaas.(भूभारहरणार्थाय यादवाः पाण्डवाश्च ये। शूराः सहाया: तेऽस्येति शूरसेन: स कथ्यते।).
MC say: He is brave, supreme and the Lord.
(शूरः, श्रेष्ठत्वात् सः, इनः स्वामी, शूरश्चासौ सश्चासौ इनश्च शूरसेन:।).
He can put in bondage even the most brave.
(शूरान् अपि सिनोति बध्नाति इति शूरसेन:, षिञ् बन्धने।).
He binds with माया, so सेनः। He is brave, so शूरः।
(सिनोति मायया बध्नाति इति सेनः, शूराश्चासौ सेनश्च शूरसेन:।).
705. यदुश्रेष्ठः (Yadushreshtha)
AS says: He(as KrishNa) is most notable and supreme in the यादव dynasty.(यदूनां प्रधानत्वात् यदुश्रेष्ठः।).
PB says: He rescued the यादव dynasty which had collapsed.(मग्नं तु यादवं वंशं उद्धरिष्यति यश्च सः।
यदुश्रेष्ठः इति ख्यात:।l).
MC say: He is foremost among the Guru-s who impart and conserve Knowledge.(यं ज्ञानम्, येति ज्ञानं समुद्दिष्टं इति तन्त्रभागवते, तत् दातुं दयितुं वा शीलं येषां अस्ति ते यदवः , तेषां श्रेष्ठः यदुश्रेष्ठः।).
He is the giver and conserver of Knowledge, so यदुः, He is most superior and supreme, श्रेष्ठ:.
(यदुः ज्ञानदानशीलः ज्ञानरक्षणस्वभावो वा, सर्वश्रेष्ठत्वात् श्रेष्ठः,
यदुश्चासौ श्रेष्ठश्च यदुश्रेष्ठः।).
The king named Yadu became well known by His grace.(यदुः तन्नामक: राजा श्रेष्ठ: यस्मात् यस्य अनुग्रहात्
सः यदुश्रेष्ठः।).
VISHNU SAHASRANAAMA 448
706. सन्निवासः (Sannivaasah)
AS says: He is the shelter for the good and the
learned.(सतां विदुषाम् आश्रयः सन्निवासः।).
PB says: Though in human form(as KrishNa),
He was the resort for good and righteous sages like Sanaka etc.(मनुष्यधर्मशीलत्वेऽपि सतां सनकादीनाम् विश्रान्तिभूमिः सन्निवासः।).
MC say: He is an excellent, independent resort and shelter free from all blemishes.(सन् उत्तमः, सन् निर्दुष्टः, सन् स्वतन्त्रो वा, तादृशश्चासौ निवासश्च सन्निवासः।).
He is the support and the shelter for the world which is real.(सतः सत्यात्मकस्य जगतः निवासः सन्निवासः।).
He is full of excellent attributes and is omnipotent, so सत्, the universe is sheltered in Him, so निवासः।(साधुगुणपूर्णत्त्वात्, सर्वसमर्थत्वाद् वा सत्,
सर्वस्य जगतः निवासत्वात् निवासः, सत् चासौ निवासश्च
सन्निवासः।).(गीता IX-18 पिताऽहमस्य जगतः…निवासः शरणं
सुहृत्।).
The enlightened(Knowers) are His residence
(सन्तः ज्ञानिनः निवासः यस्य सः।).
707. सुयामुनः (Suyaamunah)
AS says: He is attended by good residents on the banks of Yamuna – Devaki, Vasudeva, Nanda, Yashoda, Balabhadra, Subhadraa etc –
is Suyaamuna.(शोभना यामुना यमुनासम्बन्धिनो देवकी
वसुदेव नन्द यशोदा बलभद्र सुभद्रादय परिवेष्टारो अस्य इति
सुयामुनः।).
PB says:He, who frolicked with Gopi-s in the waters of Yamunaa, is Suyaamunah (गोपीभिः
यमुनायां तु शोभनं पावनं महत्। जलक्रीडादि यस्येति सुयामुन
इतीरीतः।).
MC say: Buddhi is Yamunaa because it controls
the senses etc. The activities of Buddhi like reflection etc turn good due to His grace.
(इन्द्रियादिकं यच्छति नियच्छति इति यमुना बुद्धिः, यम उपरमे,
यमुनायाः इदं चिन्तन मननादि चेष्टितं यामुनम्, तत् शोभनं यस्मात् यस्य अनुग्रहात् सः सुयामुनः।).
He is blissful, so सु, He has complexion like the blue waters of Yamunaa.(सुखरूपत्वात् सु, यमुनावत्
श्यामत्वात् यामुनः, सु चासौ यामुनश्च सुयामुनः।)
VISHNU SAHASRANAAMA 449
भूतावासो वासुदेवः सर्वासुनिलयोऽनलः।
दर्पहा दर्पदो दृप्तो दुर्धरोऽपराजितः।।89।।(9 Names)
708. भूतावासः (Bhootaavaasah)
AS says: All beings, all elements are in Him
primarily.(भूतानि अत्र आभिमुख्येन वसन्तीति भूतावासः।).
PB says the same as above.(यस्मिन् वसन्ति भूतानि
भूतावास: स कथ्यते।).
MC say the same as above and add the following:
The beings and the elements are residence for Him(He is present in them).(भूतानि आवासः आवासस्थानं यस्य सः भूतावासः।).
The liberated are भूताः because they are ‘rich’
(in terms of good qualities etc) and are ‘full’
relative to their eligibility. For them, He is the
shelter, the Home.(भूतिमत्वात् स्व स्व योग्यतानुसारेण
पूर्णत्वाद्वा भूताः मुक्तात्मानः , तेषाम् आवासः भूतावासः।).
His dwelling place is the liberated souls.(भूताः
मुक्तात्मानः आवासः यस्य सः।).
He is the locus of bliss for all beings.(भूतानाम् आ
आनन्दस्य वासः अवस्थानं भूतावासः।).
He is the protector of all beings, so भूतावः, He moves everywhere, so आसः।(भूतानि अवतीति भूतावः, आ सरतीति आसः भूतावश्चासौ आसश्च भूतावासः।).
VISHNU SAHASRANAAMA 450
709. वासुदेवः (VAASUDEVAH)
AS says: He covers the world with His माया,
so He is वासु. He is divine, so देव.(जगद् वासयति आच्छादयति मायया इति वासुः, स एव देव इति वासुदेवः।). He says: “Just as the sun covers the whole world with his rays, so do I cover by My special
manifestations”(छादयामि जगत् विश्वं भूत्या सूर्य इवांशुभिः)(शान्तिपर्व of Mahabharat 341-41).
PB says: He is the child of Vasudeva. He is the presiding deity of the 12-lettered Mantra.
(वसुदेव अपत्यत्वे द्विषट्क अध्यात्मं नियच्छति इति वासुदेवः।).
MC say: He reveals His form to those who are
eligible for liberation, so वाः.(वापयति मुक्तियोग्यान् प्रति स्व स्वरूपं ज्ञापयति इति वाः, He makes them liberated, those who deserve Moksha, so सुः, He makes them delightful, so देवः.(सूते मुक्तियोग्यान् मुक्तान् करोति इति सुः, देवयति मोदयति इति देवः।).
As KrishNa, He is the male child of Vasudeva.
(वसुदेवस्य अपत्यं पुमान्).
All beings and elements are in Him, so He is
वासु:, He is divine by very nature, so देवः।
(सर्वभूतानि अत्र वसन्ति इति वासु:, स्वभावतः देवत्वात् देव:)
He makes the soul inhabit the body, so He is वासु:, He leads them to experience dream and
deep sleep, so He is देवः।(जीवं शरीरे वासयति इति वासु:, देवयति स्वप्नं सुषुप्तिं वा नयतीति देव:, दिव् स्वप्ने).
In the gods He is present, wearing their names
and forms, so He is वासु:, He illumines them with luminous knowledge, so देवः।(वसति देवेषु
देवनाम्ना रूपेण इति वासु:, देवयति द्योतयति देवान्
ज्ञानद्युत्या इति देवः।)(दिव् द्युतौ).
VISHNU SAHASRANAAMA 451
710. सर्वासुनिलयः (Sarvaasunilayah)
AS says: All the vital breaths have Him in the form of Jeeva as their shelter. They ultimately merge into him. (सर्व एव असवः प्राणाः जीवात्मके यस्मिन् आश्रये निलीयन्ते स सर्वाससुनिलयः।).
PB says: He is the shelter and support of all vital breaths.(सर्वासुनिलय: स स्यात् सर्वप्राणावलम्बनम्).
MC say the same as AS and PB, but,add the
following:
He is as dear to all as their vital breath. He is also the shelter.(सर्वेषाम् असुरिव सर्वासु:। सर्वासुश्च असौ निलयश्च सर्वाससुनिलयः।).
He is full of excellences, so सर्वः, He is the support and shelter of vital breaths, so असुनिलयः।(गुणपूर्णत्वात् सर्वः, सर्वश्चासौ अससुनिलयश्च सर्वासुनिलयः।).
He is the shelter for all beings.(सर्वासूनां सर्वप्राणिनां
निलयः आश्रयः सर्वासुनिलय:।).
711. अनल: (Analah)
AS says: There is no ‘enough’ to His wealth of powers.(अलं पर्याप्तिः शक्तिसम्पदां नाऽस्य विद्यत इति अनलः।)
PB says: Though He did a lot for the gopaa-s
(cowherd companions), He felt dissatisfied
feeling He has not done enough(अलम्) for them.(सर्वं कृत्वाऽपि गोपानां न च किञ्चित् मया कृतम्।
इत्येवम् अवितृप्तो यः सः अनल: परिकीर्तितः।।). It is not
possible for Him to tolerate when His devotees
face humiliation.(स्वभक्तेभ्य: कृतं मन्तुं नालं सोढुं स
वाऽनलः।).
MC say:He is active by Himself, so अनः, He gives (लाति) fruits to the souls according to their Karma.(अनिति स्वतन्त्रतया चेष्टत इति अन:, अन
चेष्टायाम्, तत्तत् चेष्टानुसारेण तत्तत् जीवेभ्यः शुभाशुभफलानि
ददातीति लः, ला दाने, अनश्चासौ लश्च अनलः।).
He energises and activates the souls, so अनः, He provides food etc to them, so लः।(अनयति प्राणयति जीवात्मनः जीवयति इति अनः, अनः प्राणने, लाति
आहारादिकम् आदत्ते इति लः, ला आदाने।).
He sports on the earth in the guise of incarnations, so अनः, He adorns the earth with His acts or wards off the afflictions of the good and the righteous, so अलः।)(अनितिः भूमौ
अवताररूपैः चेष्टते इति अनः, अलति स्वचेष्टाभिः भूमिं भूषयति
अथवा साधूनां क्लेशान् वारयतीति वा अलः, अल भूषण पर्याप्ति वारणेषु।).
He is not lazy(but, ever active).(न विद्यते अलम्
आलस्यं यस्य सः अनल:।).
VISHNU SAHASRANAAMA 452
712. दर्पहा (Darpahaa)
AS says: He destroys the arrogance of those who stand in the way of Dharma.(धर्मविरुद्धे पथि
तिष्ठतां दर्पं हन्तीति दर्पहा।).
PB says: When gods are arrogant, He destroys such arrogance.(देवानां वै दर्पमात्रं हतवान् यः स दर्पहा।).
MC say: He wipes out arrogance.(दर्पं गर्वं हन्तीति दर्पहा।). As one grows in devotion, negative traits like arrogance fall off.) Says भागवत पुराण:-
“If one does not become arrogant on account of birth, actions, age, beauty, learning and wealth, that is proof of My grace.”(जन्म कर्म वयो रूप विद्यैश्वर्यधनादिभिः। यद्यस्य न भवेत् स्तम्भ: तत्रायं मदनुग्रहः।).
He hurls into dark hells the arrogant and the insolent. In Gita the Lord says: “I hurl into dark hells those who are full of ego, arrogance, lust and anger and who revile God and the godly.”
(दर्पः येषाम् अस्तीति दर्पाः, तान् हन्ति अन्धंतमः प्रापयतीति
दर्पहा। “अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः। तान् अहं
द्विषतः क्रूरान्…”(XVI -18 to 20).
713. दर्पदः (Darpadah)
He gives pride to those who are walking on the
path of Dharma.(धर्मवर्त्मनि वर्तमानानां दर्पं ददातीति
दर्पद:।). Here, दर्पं stands for a healthy pride as we say: गर्वसे कहो हम हिन्दु हैं।
PB says: The story goes that He made the
Yadavaa-s of Mathura to imbibe intoxicating
drinks and they turned arrogant.(मथुरायां यादवेभ्योः मधुपानादिना तत:। दर्पं च दत्तवान् योऽसौ दर्पद:
परिकीर्तितः।). The Yadava clan became extinct due to internecine fights. The designs of God are inscrutable!
MC say: He ‘cuts away’ (wipes out) the arrogance of the eligible and the qualified.
(योग्याधिकारिणां दर्पं द्यति खण्डयति इति दर्पद:।).
दर्प also means joy and He is the giver of joy.
(दर्पः हर्षः, दृप हर्षण मोहनयोः, तं ददातीति दर्पदः।).
He protects our joy. (दर्पं दयते रक्षतीति दर्पद:, देङ् रक्षणे।).
—————————————++—
The saints are God-intoxicated and their
utterances often sound challenging and a bit haughty. Tulsidas: जब जानकीनाथ सहायकरे तब कौन बिगाडसके नर तेरो? Samarth Ramdas: समर्थाचीया सेवका वक्र पाहे, असा सर्व भूमण्डलीं कोण आहे? Bilvamangal, a blind devotee, was led by hand by KrishNa who came as a small boy to hold his hand and guide his steps. Just to tease him, abruptly the boy-KrishNa leaves His hand and does not answer when the saint calls Him again and again. At this prank, Bilvamangal says: “O KrishNa, what is so astonishing that you flung aside your hand and vanished? If you dare to vanish from my heart, I will deem it an act of exceptional bravery!(हस्तमुत्क्षिप्य यातोऽसि बलाद् कृष्ण किमद्भुतं। हृदयाद् यदि निर्यासि पौरुषं गणयामि ते।।). Surdas, who was also blind, and had a similar crush with the naughty KrishNa, says: हाथ छुडाए जात हो, निबल जानिके मोहि। हृदयसे जब
जाओगे, मरद कहूंगा तोहे।। Purandaradasa says: “I don’t need You; I don’t need Your obligation either. The strength of Your name is enough for me!”. (ನೀನ್ಯಾಕೋ ನಿನ್ನ ಹಂಗ್ಯಾಕೋ, ನಿನ್ನ ನಾಮದ ಬಲವೊಂದಿದ್ದರೆ ಸಾಕೋ ।).
VISHNU SAHASRANAAMA 453
714. दृप्तः (Driptah)
AS says: He is in perpetual bliss by imbibing the nectarine ‘juice’ of His own Self.(स्वात्मामृत
रसास्वादनात् नित्यप्रमुदितो दृप्त:।). He is intoxicated with His own bliss.
PB says: During His childhood frolics, fondled by Yashodaa and Nanda, He(KrishNa) used to feel puffed up.(बाललीलाप्रसङ्गेषु यशोदानन्दलालनात् दृप्त:।).
PB gives a variant name: अदृप्त also. Even after
performing various deeds by His divine
splendour, He (KrishNa) did not put on airs.
(बहुविधानि कर्माणि स्वेन पारमेष्ठ्येन तेजसा कृत्वापि स:
आसीत् अगर्वितः।).
MC say: He delights in His own intrinsic bliss.
(दृप्यति स्वरूपानन्देन हृष्टो भवतीति दृप्त:, दृप् हर्षे।).
He delights qualified aspirants(योग्याधिकारिणः
दर्पयति इति दृप्त:, दृप् हर्षे।).
715. दुर्धरः (Durdharah)
AS says: Very few succeed with great difficulty in cherishing His form in the heart, thanks to their sustained contemplation over thousands of births.(कैश्चित् दु:खेन धार्यते हृदये जन्मान्तरसहस्रेषु
भावनायोगात्, तस्मात् दुर्धर:।). Says Gita (XII-5)(क्लेशो
अधिकतरः तेषाम् अव्यक्तासक्तचेतसाम्।….)
PB says: It is not easy to ‘get hold’ of Him by
the dull-wits who strive to catch Him, the Lotus-eyed, unsuccessfully like a boy or an woman daring to get hold of fire in hand by a piece of cloth.(इमं हि पुण्डरीकाक्षं जिघृक्षन्त्यल्पमेधसः। पटेनाग्निं प्रज्वलितं यथा बालो यथाऽबला।।). PB quotes a
Verse from महाभारत – दुर्ग्रहः पाणिना वायुः दुःस्पर्शः पाणिना शशी। दुर्धरा पृथिवी मूर्ध्ना दुर्ग्रह: केशवो बलात्।।
(It is as impossible to get hold of Keshava by
physical strength as it is to catch air with hand or touch the moon with hand or carry the earth
on head!)(उद्योगपर्व 129-40).
MC say: He empowers the souls to bear their sorrow.(दुः दुःखम्, जीवात्मानः दुःखस्य धराः यस्मात् सः दुर्धर:।).
He gives rise to sorrow. He also makes us delightful.(दुः दुःखं दधाति ददातीति दुर्धः, धाञ् दाने धारण पोषणयोः, रमयतीति र:, दुर्धश्चासौ रश्च दुर्धर:।).
Even pain-yielding worlds(hells, for example)
are borne by Him. But, He is in Himself blissful.
(दुः दुःखात्मकान् लोकान् धत्ते धारयतीति दुर्धः, तथापि स्वयं रमत इति र:।).
VISHNU SAHASRANAAMA 454
716. अपराजितः (Aparaajitah)
AS says: He is not defeated by inner foes like
attachment(and aversion) and outer enemies like the demons etc.(न आन्तरैः रागादिभिः बाह्यैरपि दानवादिभिः शत्रुभिः पराजित इति अपराजितः।).
PB says: He was never defeated at anytime by Duryodhana etc, who were bent upon inflicting a defeat on Him(KrishNa).(दुर्योधनादिभिर्नित्यं रूढमूलैः पराजयः। न यस्य कुत्रचित् वाऽपि अपराजितः ईरितः।।). It is said: “Where there is KrishNa, there is victory”.(यतः कृष्ण: ततो जयः)(महाभारत अरण्यपर्व 6-79).
MC say: In any matter whatsoever He is never
defeated by anyone anywhere.(कस्मिन् अपि विषये
केनचिदपि कदापि पराजितो न भवतीति अपराजितः।).
There is none superior to Him, so अपरः, He is not conquered by anyone, so अजितः।(न विद्यते परः उत्तमो यस्मादित्यपरः, अपरश्चासौ अजितश्च अपराजितः।).
He is really not inimical to anyone, so अपरः, He is inconquerable, so अजितः।(न विद्यते परः शत्रुः यस्य सः अपरः, अपरश्चासौ अजितश्च अपराजितः।). In the Gita the Lord says: “समोऽहं सर्व भूतेषु न मे द्वेष्योऽस्ति न प्रियः”(IX -27).
—————++————————–++
Ordinarily we look upon death as an invincible victor, but, it is only the body that becomes his prey. In Gita, in chapter 2, the Lord drives home to Arjuna that the soul is deathless in verses no.21 to 25. The Vedic message, too, is same:The RgVeda says: अहमिन्द्रो न परा जिग्य इद्धनं
न मृत्यवे अवतस्थे कदाचन।(I am the Self, the lord of the senses, endowed with spiritual wealth. I cannot be defeated by anyone. I will never
succumb to death. X-48-5)
Vidura tells Dhritarashtra: “Be undefeated at heart and accept whatever happens
positively.” (प्राप्तं प्राप्तम् उपासीत हृदयेनापराजितः)(vide
Vidura Neeti, a part of Mahabharata, chapters 33 to 40 of Udyoga Parva).
The English poet John Donne has penned a poem: DEATH, BE NOT PROUD in which he mocks at death and says death can claim his body, but, not his soul.
अपराजित means we should never have a
defeatist(पराजय) outlook, a low self-esteem(कार्पण्य दोष), an inferiority complex which was initially the bane of Arjuna. In recent times it was Swami Vivekananda who strove to rescue us from this defeatist mentality. Says he: “Never say No; never say I cannot, for you are infinite. Even time and space are as nothing compared with your nature. You can do anything and everything. You are Almighty.”(Complete Works 2-300).
The Universal Mother is अपराजिता (there is अपराजिता स्तोत्र) and we are Her children. Therefore, are we not अपराजित too? We should be brimming with confidence: हम होंगे कामयाब एकदिन, होहो मनमे है विश्वास , पूरा है विश्वास…!
ॐ अपराजिताय नमः ॐ
VISHNU SAHASRANAAMA 455
विश्वमूर्तिर्महामूर्तिः दीप्तमूर्तिः अमूर्तिमान्।
अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः।।90।।(8 Names)
717. विश्वमृर्तिः (Vishvamoortih)
AS says: He is all-pervasive and hence, this world is His form.(विश्वं मूर्तिरस्य सर्वात्मकत्वाद् इति
विश्वमूर्तिः।).
PB says: The world is His body.(विश्वं मूर्तिः तनुर्यस्य
विश्वमूर्तिस्तु स स्मृतः।).
MC say: His form is full and perfect from the point of view of space, time and attributes.
(विश्वा देशतः कालतः गुणतश्च पूर्णा मूर्तिः यस्य सः विश्वमूर्तिः।)
The entire universe is in Him.(विश्वं मूर्तौ यस्य सः।)
All that is, is His body.(विश्वं समस्तं मूर्तिः प्रतिमा यस्य
सः विश्वमूर्तिः।). MC quote Bhagavatam: खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन्। सरित्समुद्रांश्च
हरेः शरीरं यत् किञ्च भूतं प्रणमेदनन्यम्।।(11-2- 41)(“The
five elements, all beings, the directions, the trees, rivers and the oceans – all these constitute the body of Hari and should receive our salutations”).
His forms are infinite.(विश्वमूर्तिः अनन्तरूपः).
The individual soul is called Vishva because he has entered the body. This soul is His form.
(विश्वः जीवः, शरीरेषु प्रविष्टत्वात् विश्वो जीव उदीर्यते, विश्वः
मूर्तिः यस्य सः विश्वमूर्ति:।).
————————–+++————–+-
The same Vishvamoorti is also Ashtamoorti.
The former is a holistic vision (synthesis) and the latter, fragmentary (analysis). Before we are mature enough to visualise the entire universe(Vishva) collectively as His visible form(moorti), we should first learn to see Him piecemeal, individually, in His several manifestations: the five cosmic elements, sun, moon and ourselves. From the individual, from the particular(व्यष्टि) to the collective (समष्टि), from the part to the whole – that is the leap in consciousness. This is taught by the Sadguru, the visible दक्षिणामूर्ति, for us. Says the दक्षिणामूर्ति
स्तोत्र: भूरम्भांस्यनलोऽनिलोऽ म्बरमहर्नाथो हिमांशुः पुमान्।
इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टम्। नान्यत् किञ्चन विद्यते विमृशतां यस्मात् परस्मात् विभो। तस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये।।9।। (“To Him whose eightfold form is all this moving and unmoving universe, appearing as earth, water, fire, air, ether, the sun, the moon and soul; beyond whom, Supreme and All-pervading, there is nothing else for those who enquire – to Him, who is in the form of the Sadguru, the Revered
DakshiNamoorti, my salutations!”). ॐ विश्वमूर्तये नमः ॐ
VISHNU SAHASRANAAMA 456
718. महामूर्तिः (Mahaamoortih)
AS says: The figure of VishNu reclining on the
serpentine(shesha) bed is very large.(शेषपर्यङ्क
शायिनोऽस्य महती मूर्तिरिति महामूर्तिः।).
PB says: He is the sole shelter for the vast
universe.(विश्वैकाश्रयमूर्तित्वात् महामूर्ति: इति स्मृतः).The Lord says in Gita: इहैकस्थं जगत् कृत्स्नं पश्याद्य सचराचरम्। मम देहे गुडाकेश….)(XI-7).
MC say: His body is worthy of immense reverence.(महती पूज्या मूर्तिः देहः यस्य सः).
His body is superior.(महती उत्तमा मूर्तिः देहः यस्य सः).
His body is full of lustre and radiance.(महती
तेजस्विनी मूर्तिः देहः यस्य सः).
To the liberated, He gives excellent (non-material) bodies (in the परलोक). (मुक्तात्मनां
महत्यः उत्तमा: मूर्तयः यस्मात् सः महामूर्तिः)
He is revered, so महः, since He does not have a
material(praakrita) body, He is अमूर्तिः।
(मह्यते पूज्यतेऽति महः, प्राकृतदेहराहित्यात् अमूर्तिश्च महामूर्तिः।).
VISHNU SAHASRANAAMA 457
719. दीप्तमूर्तिः (Deeptamoortih)
AS says: He has a radiant figure(form) composed of ज्ञान.(दीप्ता ज्ञानमयी मूर्तिः यस्य इति).
Of His own desire, He assumes radiant figure.
(स्वेच्छया गृहीता तैजसी मूर्तिः दीप्ता अस्येति वा).
PB says: Wherever there is anything radiant with an excellence(गुण), that is His manifestation. (यत् किञ्चित् केनचित् दीप्तं गुणेनात्र
विशेषतः। तत्सर्वं मूर्तिरस्येति दीप्तमूर्तिरसौ स्मृतः।).
MC say: His form is very Resplendant.(दीप्ता प्रकाशमाना मूर्तिः देहः यस्य सः).
He endows the liberated souls with Resplendant forms.(मुक्तात्मनां दीप्ता मूर्तयः यस्मात् सः).
The Resplendant sun is His form.(दीप्तः प्रकाशमानः
सूर्यः मूर्तिः प्रतिमा यस्य सः।).
The sun etc which illumine the universe are lamps(दीप). In them, He pervades. (दीपयन्ति जगदिति दीपाः सूर्यादयः, तेषु तता व्याप्ता दीपतता, दीपतता
एव दीप्ता, तादृशी मूर्तिः यस्य सः दीप्तमूर्तिः।).
————————++++++———+—
The sun, moon and the fire are luminous. Each
one of them is a दीप्तमूर्ति because HE shines through them as declared by Shri KrishNa in Gita(15-12)(यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्।।).
Our Self – not ego – is a दीप्तमूर्ति. It is He who irradiates the senses and makes us aware of the world, out there. Please see how graphically AS describes this phenomenon in His दक्षिणामूर्ति स्तोत्र (verse 4): नाना च्छिद्रघटोदरस्थितमहादीपप्रभाभास्वरं। ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते। जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्। तस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये।। (To Him, who is luminous like
a very large lamp, placed in the cavity of a pot with many holes; to Him whose awareness
streams outward through these openings called organs like the eyes etc; to Him, who, shining as ‘I KNOW’, all this sprawling universe shines objectively to us; to Him, of the form of Sadguru, the most revered DakshiNamoorti, may my salutations be!). Our Atman, who is refered to as साक्षि, संवित्, witnessing consciousness etc shines first and everything
else(our mind, intellect, senses etc) shines thereafter. (He is shining perpetually and there is no rising, उदय, and setting, अस्तमान for Him. नोऽदेति नास्तमेत्येषा संवित् ज्योतिः स्वयंप्रभा). This is the Theory of Perception propounded by AS. It is rooted in the Upanishads. Says Yama to Nachiketa: तमेव भान्तम् अनुभाति सर्वम्, तस्य भासा सर्वमिदं विभाति। (Kathopanishad 5-15 )(“Everything shines after Him. All this appears in His light.”). We have this verse in MuNDakopanishad(2-2-10) also. AS uses the analogy of घट, a clay-pot, to refer to our body enshrining the Self. घट is also a favourite expression of our saints. They invoke God as घट घट वासी रे. The clay-pot is brittle and can crumble to dust at any moment. Is not our frail body like that too? ॐ दीप्तमूर्तये नमः ॐ
VISHNU SAHASRANAAMA 458
720.अमूर्तिमान् (Amoortimaan).
AS says: He has no body(like ours) which is a result of Karma.(कर्मनिबन्धना मूर्तिरस्य न विद्यत इति).
PB says: The five elements ,which have no form as such, constitute His form.(भूमिः आप: अनल: वायुः आकाशः अमूर्तयः। तेषां हरेः मूर्तिमत्वात् अमूर्तिमान्।).
MC say: He has no material form composed of five elements.(प्राकृतमूर्तिरहितत्वात् अमूर्तिमान्।)
He assumes any number of forms.(अधिकाः मूर्तयः
अस्य सन्तीति अमूर्तिमान्।, अ इति आधिक्यमद्दिष्टम्।).
721.अनेकमूर्तिः (Anekamoortih)
AS says: As incarnations He assumes various
forms willingly for the benefit of the world.
(अवतारेषु स्वेच्छया लोकानाम् उपकारिणी बह्वीः मूर्ती: भजत इति अनेकमूर्तिः।).
PB says: Even when He was KrishNa, He did not give up His four manifestations like Vaasudeva etc.(कृष्णत्वेपि अजहद् वासुदेवादि चतुर्मूर्तित्वात् अनेकमूर्तिः।)(Vaasudeva, SankarshaNa,
Pradyumna and Aniruddha are the four व्यूह।).
MC say: He has innumerable forms(अनेकाः अनन्ताः मूर्तयः देहाः यस्य सः अनेकमूर्तिः अनन्तदेहः।)
He has innumerable symbols and images.
(अनेकाः मूर्तयः प्रतिमाः यस्य सः अनेकमूर्तिः।)
Due to Him, the souls assume innumerable bodies.(जीवात्मनाम् अनेकाः अनन्ताः
मूर्तयः देहाः यस्मात् सः अनेकमूर्ति:।).
VISHNU SAHASRANAAMA 459
722. अव्यक्तः (Avyaktah)
AS says: Though He has many forms, it is not
possible to pinpoint that He is like this only.
(यद्यपि अनेकमूर्तित्वम् अस्य, तथापि अयम् ईदृश एवेति न
व्यज्यत इति अव्यक्तः।).
PB says: Concealing His transcendental nature, He was acting as a human being. So, the learned wise refer to Him as Unmanifest.
(मनुष्यत्वेन सर्वत्र परभावाप्रकाशनात्। बुधैः अव्यक्त इति च
कथितः तत्वपारगैः।।).Gita says: नाहं प्रकाश: सर्वस्य (I am not obvious to one and all)(VII-25).
MC say: Without His grace, He does not become manifest.(स्वानुग्रहं विना व्यक्तो न भवतीति
अव्यक्तः।).
He stands apart as distinct and different from the manifest universe, so He is avyakta.
723. शतमूर्तिः (Shatamoortih)
AS says: Various are His forms, the result of His creative imagination. He is the embodiment of pure consciousness.(नाना विकल्पजा मूर्तयः संविदाकृतेः सन्तीति शतामूर्तिः।).
PB says:To Arjuna, He revealed His manifest
Universal Form.(अर्जुनाय व्यक्ततया विश्वरूप प्रदर्शनात्।
शतमूर्तिः इति ख्यातः।).Gita says: पश्य मे पार्थ रूपाणि
शतशोऽथ सहस्रशः।(XI-53).
MC say: He has endless(innumerable) forms.(शतम् अनन्ताः मूर्तयः यस्य सः शतमूर्तिः।).
He has endless (innumerable) images and icons.(शतम् अनन्ताः मूर्तयः प्रतिमाः यस्य सः शतमूर्तिः।).
His form (स्वरूप) is full of happiness.
(शं सुखं, तेन ततत्वात् शता, तादृशी मूर्तिः यस्य सः शतमूर्तिः).
To the liberated, He confers astral bodies(अप्राकृत देह) full of happiness.(मुक्तात्मनां शताः सुखसन्तताः मूर्तयः यस्मात् सः शतमूर्तिः।
—–+++++++++++((—+++++—————–
God is अव्यक्त, Unmanifest, in His शतमूर्ति, myriad
forms. साधना is the process of making the अव्यक्त into व्यक्त and communing with Him. Butter is अव्यक्त in milk. Now I can’t see it. Milk should be curdled and churned and, lo, there is butter. Hence says Jnanadeva: मन्थूनी नवनीता
तैसे घे अनन्ता (vide his हरिपाठ). Fire is अव्यक्त in the match-stick and I can carry a whole lot of
matchsticks in my pocket. I am literally carrying a bonfire with me, fearlessly. To make the fire व्यक्त, we have to strike the match. Our Parama Guru prays to His Guru, Swami Anandashram: अव्यक्ताशी सख्य तुझे, व्यक्तकरी जगीं आम्हां।(Your kinship, Your friendship is with the Unmanifest;
Pray make the अव्यक्त turn व्यक्त for us in this world). The Lord Himself says in Gita(XII-5) that it is, indeed, an uphill task for them who
are engaged in adoring the अव्यक्त (क्लेशोऽधिकतरः
तेषाम् अव्यक्तासक्तचेतसाम्।). God plays hide and seek with us becoming अव्यक्त. To make Him व्यक्त, to get Him out of the hideout of our heart wherein He is hibernating, we need a Sadguru, we need a Guruparampra. We have them. Blessed, indeed, are we!
ॐ अव्यक्ताय नमः ॐ ॐ शतमूर्तये नमः ॐ
VISHNU SAHASRANAAMA 460
724. शताननः (Shataananah)
AS says: Because He has innumerable forms including the form of the universe, His faces or mouths, too, are myriad.(विश्वादिमूर्तित्वं यतोऽत एव शतानन:।).
PB says: He has hundreds and thousands of faces or mouths.(शतशोऽथ सहस्रशः अनेकानन संपत्या शताननः इतीरितः।).
MC say: He has innumerable faces or mouths(शतम् अनन्तानि आननानि यस्य सः।).
He has faces beaming with happiness.(शं सुखं,
तेन ततानि आननानि यस्य सः शताननः।).
He is full of happiness, so शतः, He energises and activates all beings, so आननः.(शं सुखं, तेन ततत्त्वात् शतः, प्राणिनः अनयतीति आननः, अन प्राणने, शतश्चासौ आननश्च शताननः।)
He energises and activates innumerable souls.
(शतं अनन्तान् जीवात्मानः अनयतीति शताननः।).
He is full of happiness, so शतः, He acts freely,
independently, so अनः, He inspires all, so न:।
(सुखततत्वात् शतः, अनितिः स्वतन्त्रतया चेष्टते इति अनः, नयति सर्वान् प्रणयतीति नः।).
VISHNU SAHASRANAAMA 461
एको नैकः सवः कः किं यत् तत् पदमनुत्तमम्।
लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः।।(91)(12 Names).
725. एकः (Ekah)(One)
AS says: From the transcendental point of view, He is free from three-fold distinctions, so He is One. (परमार्थतः सजातीय विजातीय स्वगतभेदविनिर्मुक्तत्वात् एकः।) Chhandogya Upanishad says: “एकमेवाद्वितीयं ब्रह्म”(६-२-१).
सजातीय भेदः – Genus-wise distinction
विजातीय भेदः – Species-wise distinction
स्वगत भेदः – Internal distinction
PB says: He has none like Him.(द्वितीय स्वजातीयराहित्यात् एक उच्यते।). एकः इद्राजा जगतो बभूव
(Taittiriya AraNyaka). न तस्य प्रतिमा अस्ति यस्य नाम
महद् यशः।
MC say: He is primary and most important.
(एकः प्रधान उद्दिष्टो विष्णोः प्राधान्यदर्शनम्).
He is independent without any help.(एकः असहायः, स्वतन्त्रत्वात् अनन्यापेक्ष:।).
He alone does everything.(एकः सर्वाधिको ज्ञेय एष एव करोति यत्।).
There is none similar to Him or superior to Him.
(तत् सदृशः तत्परो वा नास्तीति एकः।).
He is different from the dependent universe.
(एकः इतरः अस्वतन्त्रजगतः इति।).
He is pure Consciousness only.(एकः केवलं चेतनः इति।).
He goes everywhere and He knows everything.
(एति सर्वत्र गच्छति सर्वं जानाति इति वा एकः, इण् गतौ।
गतिः means अवगति (knowledge) also.
He alone is Bliss.(एषः एव कः आनन्दः एकः, कः इत्यान्द
उद्दिष्टः । He alone is luminous.(एषः एव कचतीति एकः, कच दीप्तौ।)
———————————————-
Santa Ramavallabhdas says in one of his MhaNtis: देव तो एक आहे, स्वामी तो एक आहे। कल्पाम्बु
सरितां जेविं सिन्धूचि पाहे।।(All streams have only one destination: the sea. God is only One, our Master is only One.) This emphatic assertion of God as One only is the recurring refrain in the Vedaa-s and the Upanishads. “There is only One Truth, called variously by the wise”(एकं सत् विप्राः बहुधा वदन्ति। RgVeda 1-164-46) एकं वा इदं वि बभूव सर्वम्।. एक एव अग्निः बहुधा समिद्ध:। एक: सूर्यो विश्वम् अनुप्रभूतः।(That One has become all this. One Agni is kindled in many a spot, One is the sun shining over all. RgVeda 8-58-2). In the Mantrapushpaanjali we have यो देवानां नामधा एक एव।(He, who wears many names of gods, is One only). The Upanishads say: एकमेव अद्वितीयं ब्रह्म।(Brahman is One only, without a second).
God is One and we can invoke Him with any name. As Sri Ramakrishna says in his sweet Bangla: ताक केउ बोलछे अल्ला, केउ गोड, केउ बोलछे ब्रह्म,
केउ काली, केउ बोलछे राम, हरिः, जीशु, दुर्गा। This is the
large-heartedness of our Vaidika Dharma, our
Sanatana Dharma. There is no room in it for fanatic sectareanism. ॐ एकाय नमः ॐ
VISHNU SAHASRANAAMA 462
VISHNU SAHASRANAAMA 463
727. सव: (Savah).
AS says: That Yajna is called सव where the juice of Soma plant is extracted.(सोमो यत्र अभिसूयते सोऽध्वरः सवः।).
PB takes this name as two names: स and व.
He destroys ignorance about Him in all including small boys. So He is सः।
(आकुमारं स्वविषयम् अज्ञानं स्यति नाशयति इति सः, सो अन्तकर्मणि।).
He is in all, so वः। (सर्ववासित्वात् वः, वस निवासे।).
MC say: He is the creator.(जगत् प्रसवकर्ता सवः, षूङ्
प्राणिप्रसवे।).
He inspires the creation.(जगत् सुवति प्रेरयति इति सव:, सू प्रेरणे।).
He is endowed with strength and knowledge.
(वं बलं ज्ञानं वा, तेन सहितः सव:).
He is the essence(of life),He is the Ultimate, so सः, He goes everywhere and knows everything, so वः।(सारत्वात् श्रेष्ठत्वात् सः, वाति सर्वत्र गच्छति सर्वम् अवगच्छति वा इति वः).
728. कः (Kah)(Who?)
AS says: The letter क means Happiness and God is Happiness says Chhandogya Upanishad.(कशब्दः सुखवाचकः, कं ब्रह्म इति श्रुतेः,
Ch.Up 4-10-5).
PB says: He shines in everything.(सर्वेषु कनति इति
कः, कन् दीप्तौ।).
MC say: His nature is Happiness.(कं सुखम्, सुखरूपत्वात् भगवान् कः।).
He does everything.(सर्वं करोति इति कः।).
He produces the sound I.e. the Vedaa-s.(कायति
वेदात्मकशब्दं करोति इति कः, कै शब्दे।).
He is the meaning of all words.(कीयते सकलैः शब्दैः इति कः, कै शब्दे।).
Brahmaa, the wind-god and the sun are controlled by Him.(वेधाः मारुतः ब्रध्नो वा अस्य नियम्यतया अस्तीति, मारुतादिनियामकः।) The lexicon
अभिधान चिन्तामणि says: मारुते वेधसि ब्रध्ने पुंसि कः).
VISHNU SAHASRANAAMA 464
729. किम् (Kim)(What?)
AS says: He is to be sought diligently by constant enquiry, so He is What.(सर्वपुरुषार्थरूपत्वात् ब्रह्मैव विचार्यम् इति ब्रह्म किम्).
PB says: By those who want to know, He is the focus of enquiry.(स ईप्सितार्थज्ञप्त्यर्थं प्रष्टव्यः किम् इति
स्मृतः।). The Chhandogya Upanishad tells us: He is to be sought, He is to be known and enquired into.(सोऽन्वेष्टव्यः सः विजिज्ञासितव्यः8-7-1).
MC say: He by whose grace all attain happiness.(कः सुखम्, इतः सर्वैः प्राप्तः यस्मात् यस्य अनुग्रहात् तत् किम्।).
Because His attributes are endless, He is the butt of enquiry again and again “How is He?”,
How is He?”.(अनन्तव्यक्तित्वत: कीदृशः, पुनः कीदृशः इति
पुनः पुनः प्रष्टव्यात्वात् किम्।).
He is exceedingly luminous.(कनतीति कः, अतिशयेन
कनतीति किम्, ‘तृतीयोऽतीशये’ इत्यकारस्थाने तृतीये इकारे सति ‘किम् ‘ इति सिध्यति।).
————————————+——-
God is a mystery. He is an unceasing wonder(आश्चर्य ), in the words of Gita(आश्चर्यवत् पश्यति कश्चिदेनम् 2-28). He is beyond the reach of our senses, mind and intellect(यतो वाचो निवर्तन्ते अप्राप्य मनसा सह as the Taittiriya Upanishad puts it.). These tools are God-given. They have emanated from Him; they are His offshoots, His effects. So, how can they probe Him or size Him up? If they venture to do, their fate will be, as said by Shri RamakrishNa, like that of a salt doll which got into the sea to take its measurement! No sooner it entered the sea, lo, it got dissolved! AUM is expressive of this wonder that is Brahman. आश्चर्यवाचकः प्रणवः, ब्रह्म आश्चर्यमुच्यते।
This incapacity on our part to probe the mystery of God is expressed as though with a rhetorical flourish in VSN by naming Him as Who(कः) and What (किम्). God can be experienced, but, not analysed. Even a babe in the cradle can relish sugar,, but, can it describe sugar? No. This is our plight. Look at the following Mantra from RgVeda: को अद्धा वेद कः इह प्रवोचत्। कुत आजाता कुत इयं विसृष्टिः।(Who verily knows and who can here declare it: From where has come this, whence this creation? 10-129-6). God is a question mark and an exclamation.. If we are wise, we should be intent on experiencing Him through loving devotion(भक्ति) rather than while away our time in idle speculation. He, who is immersed in His experience, tends to become more and more silent. For him, to define God amounts to defiling God. Silence becomes his commentary,; silence, his language. मौनव्याख्याप्रकटित परब्रह्म तत्वम् as said of Shri DakshiNamoorti or Bhagavan RamaNa Maharshi in recent years. ॐ काय नमः ॐ ॐ कस्मै नमः ॐ
VISHNU SAHASRANAAMA 465
730. यत् (Yath)
AS says: This word signifies a self-evident,
self-established entity I.e. Brahman.(यत् शब्देन
स्वतःसिद्धवस्तूद्देशवाचिना ब्रह्म निर्दिश्यत इति ब्रह्म यत्।)
The Taittiriya Upanishad says: “He, from whom, यतो, all these beings and elements emerge…is
Brahman”(यतो वा इमानि भूतानि जायन्ते)(3-1).
PB says: He strives to protect the seekers, the
enquirers, the devotees.(रक्षायै: पृच्छकानां सः यतनात्
यत् इति स्मृतः, यती प्रयत्ने।). Shri KrishNa says: He, who remembers me constantly, uttering KrishNa, KrishNa, I will lift him up even if he is in hell in the way a lotus rips the surface of water and comes up.(कृष्ण कृष्णेति कृष्णेति यो मां स्मरति नित्यशः। जलं भित्वा यथा पद्मं नारकात् उद्धराम्यहम्)
(महाभारत).
MC say: He is the Knower.(ज्ञातृस्वरूपी इति यत्, एति जानाति इति यत्, इण् गतौ।).गति means अवगति (understanding) also.
His nature is homogenous. As He is out there, so is He here.(यथा बाह्ये तथा एव अत्रेति एकरूपत्वात्
यत्।).
He goes everywhere(एति गच्छति सर्वत्रेति यत्, इण् गतौ।)
VISHNU SAHASRANAAMA 466
731. तत् (Tath)
AS says: He spreads out and expands(as the
universe), so He is तत्। (तनोति इति ब्रह्म तत्।).
Gita says: AUM, Tath and Sath are three
indicators of Brahman.(ॐ तत् सदिति निर्देशो ब्रह्मणः त्रिविधः स्मृतः। XVII-23).
PB says: He expands, He enlarges (तनोति) the knowledge and devotion of His devotees.
(स्वज्ञानभक्तिं भक्तानां तनोतीति तत् उच्यते).
MC say: He is eternally invisible and beyond the range of thought etc.(तत् इति हि नित्यपरोक्षत्वम्
उच्यते). It is not possible to infer or logically deduce His nature.(न च ईश्वरस्वरूपम् अनुमातुं शक्यम्।). Therefore, since He is knowable only
through the Vedaa-s, He is designated as तत्।
(अतो वेदैकवेद्यत्वात् तत् इत्युच्यत इति भावः।).
He is spreadout everywhere.(ततत्वात् तत्, तनु विस्तारे).
His attributes and excellences are spread everywhere.(गुणैः ततत्वात् तत्).
He has pervaded space, time etc which are
themselves pervasive.(ततेषु व्याप्तेषु कालादिषु तनोति
इति तत्।).
—————-+————–+—–+——+
यत् and तत् are expressive of the indescribability(अनिर्वचनीयता) of the mystical experience of God-Realisation. Our speech falters in putting into words what we felt. Words don’t tumble out of our mouth and all that we can manage is to mumble यत् and तत्.
To give an example: let us suppose a small boy mistook a pillar or a post in twilight for
a भूत (a ghost, an apparition) he had read about in stories and he starts shivering out of fright. If he is then asked what he saw, he will only say ‘I saw THAT, तत् ‘. The more you ask ‘what, किम् ‘ the more he will say ‘that, that, तत् तत् ‘. (हांवे तें पळैलें in KonkaNi). The same is the
plight of a devotee who has a super-sensuous, अतीन्द्रिय, experience, अनुभव. His vocabulary, if he is hard pressed to speak, will be only two words- यत् and तत्, यत् being the correlative of तत् (like यदा तदा, यथा तथा). ॐ यस्मै नमः ॐ ॐ तस्मै नमः ॐ
VISHNU SAHASRANAAMA 465
729. किम् (Kim)(What?)
AS says: He is to be sought diligently by constant enquiry, so He is What.(सर्वपुरुषार्थरूपत्वात् ब्रह्मैव विचार्यम् इति ब्रह्म किम्).
PB says: By those who want to know, He is the focus of enquiry.(स ईप्सितार्थज्ञप्त्यर्थं प्रष्टव्यः किम् इति
स्मृतः।). The Chhandogya Upanishad tells us: He is to be sought, He is to be known and enquired into.(सोऽन्वेष्टव्यः सः विजिज्ञासितव्यः8-7-1).
MC say: He by whose grace all attain happiness.(कः सुखम्, इतः सर्वैः प्राप्तः यस्मात् यस्य अनुग्रहात् तत् किम्।).
Because His attributes are endless, He is the butt of enquiry again and again “How is He?”,
How is He?”.(अनन्तव्यक्तित्वत: कीदृशः, पुनः कीदृशः इति
पुनः पुनः प्रष्टव्यात्वात् किम्।).
He is exceedingly luminous.(कनतीति कः, अतिशयेन
कनतीति किम्, ‘तृतीयोऽतीशये’ इत्यकारस्थाने तृतीये इकारे सति ‘किम् ‘ इति सिध्यति।).
————————————+——-
God is a mystery. He is an unceasing wonder(आश्चर्य ), in the words of Gita(आश्चर्यवत् पश्यति कश्चिदेनम् 2-28). He is beyond the reach of our senses, mind and intellect(यतो वाचो निवर्तन्ते अप्राप्य मनसा सह as the Taittiriya Upanishad puts it.). These tools are God-given. They have emanated from Him; they are His offshoots, His effects. So, how can they probe Him or size Him up? If they venture to do, their fate will be, as said by Shri RamakrishNa, like that of a salt doll which got into the sea to take its measurement! No sooner it entered the sea, lo, it got dissolved! AUM is expressive of this wonder that is Brahman. आश्चर्यवाचकः प्रणवः, ब्रह्म आश्चर्यमुच्यते।
This incapacity on our part to probe the mystery of God is expressed as though with a rhetorical flourish in VSN by naming Him as Who(कः) and What (किम्). God can be experienced, but, not analysed. Even a babe in the cradle can relish sugar,, but, can it describe sugar? No. This is our plight. Look at the following Mantra from RgVeda: को अद्धा वेद कः इह प्रवोचत्। कुत आजाता कुत इयं विसृष्टिः।(Who verily knows and who can here declare it: From where has come this, whence this creation? 10-129-6). God is a question mark and an exclamation.. If we are wise, we should be intent on experiencing Him through loving devotion(भक्ति) rather than while away our time in idle speculation. He, who is immersed in His experience, tends to become more and more silent. For him, to define God amounts to defiling God. Silence becomes his commentary,; silence, his language. मौनव्याख्याप्रकटित परब्रह्म तत्वम् as said of Shri DakshiNamoorti or Bhagavan RamaNa Maharshi in recent years. ॐ काय नमः ॐ ॐ कस्मै नमः ॐ
VISHNU SAHASRANAAMA 466
730. यत् (Yath)
AS says: This word signifies a self-evident,
self-established entity I.e. Brahman.(यत् शब्देन
स्वतःसिद्धवस्तूद्देशवाचिना ब्रह्म निर्दिश्यत इति ब्रह्म यत्।)
The Taittiriya Upanishad says: “He, from whom, यतो, all these beings and elements emerge…is
Brahman”(यतो वा इमानि भूतानि जायन्ते)(3-1).
PB says: He strives to protect the seekers, the
enquirers, the devotees.(रक्षायै: पृच्छकानां सः यतनात्
यत् इति स्मृतः, यती प्रयत्ने।). Shri KrishNa says: He, who remembers me constantly, uttering KrishNa, KrishNa, I will lift him up even if he is in hell in the way a lotus rips the surface of water and comes up.(कृष्ण कृष्णेति कृष्णेति यो मां स्मरति नित्यशः। जलं भित्वा यथा पद्मं नारकात् उद्धराम्यहम्)
(महाभारत).
MC say: He is the Knower.(ज्ञातृस्वरूपी इति यत्, एति जानाति इति यत्, इण् गतौ।).गति means अवगति (understanding) also.
His nature is homogenous. As He is out there, so is He here.(यथा बाह्ये तथा एव अत्रेति एकरूपत्वात्
यत्।).
He goes everywhere(एति गच्छति सर्वत्रेति यत्, इण् गतौ।)
VISHNU SAHASRANAAMA 466
731. तत् (Tath)
AS says: He spreads out and expands(as the
universe), so He is तत्। (तनोति इति ब्रह्म तत्।).
Gita says: AUM, Tath and Sath are three
indicators of Brahman.(ॐ तत् सदिति निर्देशो ब्रह्मणः त्रिविधः स्मृतः। XVII-23).
PB says: He expands, He enlarges (तनोति) the knowledge and devotion of His devotees.
(स्वज्ञानभक्तिं भक्तानां तनोतीति तत् उच्यते).
MC say: He is eternally invisible and beyond the range of thought etc.(तत् इति हि नित्यपरोक्षत्वम्
उच्यते). It is not possible to infer or logically deduce His nature.(न च ईश्वरस्वरूपम् अनुमातुं शक्यम्।). Therefore, since He is knowable only
through the Vedaa-s, He is designated as तत्।
(अतो वेदैकवेद्यत्वात् तत् इत्युच्यत इति भावः।).
He is spreadout everywhere.(ततत्वात् तत्, तनु विस्तारे).
His attributes and excellences are spread everywhere.(गुणैः ततत्वात् तत्).
He has pervaded space, time etc which are
themselves pervasive.(ततेषु व्याप्तेषु कालादिषु तनोति
इति तत्।).
—————-+————–+—–+——+
यत् and तत् are expressive of the indescribability(अनिर्वचनीयता) of the mystical experience of God-Realisation. Our speech falters in putting into words what we felt. Words don’t tumble out of our mouth and all that we can manage is to mumble यत् and तत्.
To give an example: let us suppose a small boy mistook a pillar or a post in twilight for
a भूत (a ghost, an apparition) he had read about in stories and he starts shivering out of fright. If he is then asked what he saw, he will only say ‘I saw THAT, तत् ‘. The more you ask ‘what, किम् ‘ the more he will say ‘that, that, तत् तत् ‘. (हांवे तें पळैलें in KonkaNi). The same is the
plight of a devotee who has a super-sensuous, अतीन्द्रिय, experience, अनुभव. His vocabulary, if he is hard pressed to speak, will be only two words- यत् and तत्, यत् being the correlative of तत् (like यदा तदा, यथा तथा). ॐ यस्मै नमः ॐ ॐ तस्मै नमः ॐ
VISHNU SAHASRANAAMA 467
732. पदमनुत्तमम् (Padamanuttamam)
AS says: The seekers of liberation have Him as their goal (पदम्,)and there is no goal higher than attaining Him(अनुत्तमम्). (पद्यते गम्यते मुमुक्षुभिरिति पदम्। यस्माद् उत्कृष्टं नास्ति तद् अनुत्तमम्।).Thus, this is a Name with an adjective.(सविशेषणमेकं नाम पदमनुत्तमम् इति।).
PB says: This is the ultimate and supreme
attainment for the surrendered.(परमं च प्रपन्नानां
प्राप्यं पदमनुत्तमम्).
MC say: There is no attainment more superior.
It is attained by seekers of Moksha.(न विद्यते उत्तमं यस्मात् तत् अनुत्तमम्। पद्यते प्राप्यते मुमुक्षुभिरिति पदम्।).
He is firm and stable. There is none superior to Him.(पदति स्थिरो भवति इति पदम्, पद स्थैर्ये। अनुत्तमम् च।).
He goes everywhere and knows everything. None is superior to Him.(पद्यति गच्छति सर्वत्र, सर्वं
अवगच्छति इति वा पदम्, पदं गतौ। अनुत्तमं च।).
———————————;—+——–
This most excellent blessed state(above name
– पदम् अनुत्तमम्) may be visualised as VaikuNTha(VishNu), Kailasa(Shiva), Goloka(KrishNa) or Saket(Rama) by theologians, but, according to Advaita as propounded by AS, it is not an after-death relocation to a faraway लोक, but, a vivid, vibrant experience here and now(इहैव अधुनैव). It is A STATE OF BEING. It is the vision of God everywhere as said by the Lord in Gita(समं पश्यन् हि सर्वत्र समवस्थितमीश्वरम् – XIII-28). It is noteworthy that the first name of VishNu in VSN is विश्वम् (world). The world itself is the visible VishNu. Second name in VSN is VishNu as if to reinforce the meaning of the first. Those exalted souls who have this universal God-vision are very few indeed. The Lord Himself says so in Gita: “Such a high-souled visionary, who sees all this as Vaasudeva, is very rare”(वासुदेवः सर्वमिति स महात्मा सुदुर्लभः – VII -19).
This Advaitic vision is rooted in the Vedaa-s. The following RgVedic Mantraas from VishNu Sookta describe this God-vision:
तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः दिवीव चक्षुराततम्।
तद्विप्रासो विपन्यवो जाग्रवांस समिन्धते तद्विष्णोः परमं पदम्।
(The enlightened always behold that exalted seat of VishNu as clearly as they see with eyes an object spread out in the sky( like the sun, moon, stars etc). They see the exalted seat of VishNu – they, who are wise, who sing His glory and who are wide awake spiritually.)(RgVeda 1-22-20,21).
VishNu Sookta is chanted daily in our Maths during mid-day पूजा while offering Mantra-Pushpaanjali.
VISHNU SAHASRANAAMA 468
732. पदमनुत्तमम् (Padamanuttamam)
AS says: The seekers of liberation have Him as their goal (पदम्,)and there is no goal higher than attaining Him(अनुत्तमम्). (पद्यते गम्यते मुमुक्षुभिरिति पदम्। यस्माद् उत्कृष्टं नास्ति तद् अनुत्तमम्।).Thus, this is a Name with an adjective.(सविशेषणमेकं नाम पदमनुत्तमम् इति।).
PB says: This is the ultimate and supreme
attainment for the surrendered.(परमं च प्रपन्नानां
प्राप्यं पदमनुत्तमम्).
MC say: There is no attainment more superior.
It is attained by seekers of Moksha.(न विद्यते उत्तमं यस्मात् तत् अनुत्तमम्। पद्यते प्राप्यते मुमुक्षुभिरिति पदम्।).
He is firm and stable. There is none superior to Him.(पदति स्थिरो भवति इति पदम्, पद स्थैर्ये। अनुत्तमम् च।).
He goes everywhere and knows everything. None is superior to Him.(पद्यति गच्छति सर्वत्र, सर्वं
अवगच्छति इति वा पदम्, पदं गतौ। अनुत्तमं च।).
———————————;—+——–
This most excellent blessed state(above name
– पदम् अनुत्तमम्) may be visualised as VaikuNTha(VishNu), Kailasa(Shiva), Goloka(KrishNa) or Saket(Rama) by theologians, but, according to Advaita as propounded by AS, it is not an after-death relocation to a faraway लोक, but, a vivid, vibrant experience here and now(इहैव अधुनैव). It is A STATE OF BEING. It is the vision of God everywhere as said by the Lord in Gita(समं पश्यन् हि सर्वत्र समवस्थितमीश्वरम् – XIII-28). It is noteworthy that the first name of VishNu in VSN is विश्वम् (world). The world itself is the visible VishNu. Second name in VSN is VishNu as if to reinforce the meaning of the first. Those exalted souls who have this universal God-vision are very few indeed. The Lord Himself says so in Gita: “Such a high-souled visionary, who sees all this as Vaasudeva, is very rare”(वासुदेवः सर्वमिति स महात्मा सुदुर्लभः – VII -19).
This Advaitic vision is rooted in the Vedaa-s. The following RgVedic Mantraas from VishNu Sookta describe this God-vision:
तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः दिवीव चक्षुराततम्।
तद्विप्रासो विपन्यवो जाग्रवांस समिन्धते तद्विष्णोः परमं पदम्।
(The enlightened always behold that exalted seat of VishNu as clearly as they see with eyes an object spread out in the sky( like the sun, moon, stars etc). They see the exalted seat of VishNu – they, who are wise, who sing His glory and who are wide awake spiritually.)(RgVeda 1-22-20,21).
VishNu Sookta is chanted daily in our Maths during mid-day पूजा while offering Mantra-Pushpaanjali.
VISHNU SAHASRANAAMA 469
734.लोकनाथः (Lokanaathah)
AS says: People pray to Him.(लोकैः नाथ्यते याच्यते).
He regulates people, assures them and rules over them.(लोकान् उपतपति आशास्ते लोकानाम् ईष्ट इति वा लोकनाथः।).
PB says: He is the Lord of the universe.(लोकस्वामित्व सम्बन्धात् लोकनाथ इतीरितः।).
MC say: He is the Lord of all worlds.(लोकानां नाथः
लोकनाथ:।).
He is the Lord of people.(लोकानां जनानां नाथः लोकनाथ:।).
He is the shelter of all, so लोकः, He is the Master and Lord of all, so नाथ:। (सर्वाश्रयत्वात् लॊकः, लोकशब्दः उपनिषदि आश्रयार्थकतया प्रयुक्तः,
सर्वस्वामित्वात् नाथः।). बृहदाण्यकोपनिषत् says आत्मानम् एव लोकम् उपासीत 3-5-9).
735. माधवः (Maadhavah)
This name has already occured at no.72 and 167. So, the annotations now are a bit different.
AS says: He is born in the Madhu dynasty(as
KrishNa), so He is माधव.(मधुकुले जातत्वात् माधव:।).
PB says the same as AS.(मधुवंशोद्भवत्वात् च माधव:
परिकीर्तितः।).
MC say: The learning about God is मा and those who foster it and impart it to others are माधाः, He enlightens them, so He is माधव.
(मा हरेः विद्या, मां भगवद्विषयिकां विद्यां दधति धारयन्ति
पोषयन्ति ददति वा माधा:, तान् वापयति ज्ञापयति इति माधवः।).
मा is Lakshmi, He who cherishes Her and takes care is माध:, strength and knowledge are वः।
(मा लक्ष्मी:, तां धत्ते धारयति पोषयति वा माधः, बलरूपत्वात्
ज्ञानरूपत्वात् वा वः, माधश्चासौ वश्च माधवः।).
He is embodiment of knowledge. He is the Lord of all.(ज्ञानरूपः स्वामी च इति माधव:।). (As Rama) He was born in the Madhu-maasa.
(मधुमास चैत्रमासजातत्वात् माधव:). He is the slayer of the demon called Madhu. (मधुदैत्यहन्ता माधवः।).
Happiness is called मधु and He is its giver.(मधु सुखम्, तद् दातृत्वात् तस्यायमिति माधवः।). The lexicon called ShabdanirNaya says: मधुनाम सुखं विद्यात्।.
———————————————
There is a beautiful shloka on Maadhava: माधव रन्धनसमये मा कुरु मुरालीरवं सुमधुरम् । नीरसमेधो रसतां कृशानुरप्येति कृशतरताम्।। (O Maadhava, when it is cooking time, pray don’t come and pour out those enchanting notes on your flute. Because, the dry(नीरस) fuel sticks become wet(सरस) and the already slender flame turns more slender!). What a poetic way of paying tribute to Maadhava’s mesmerising music by a
Gopi! Another Gopi runs after माधव and keeps yelling माधव मा धाव मा धाव (O Maadhava, don’t run, don’t run). Of His countless names, only माधव rhymes with मा धाव, मा धाव। ॐ लोकनाथाय नमः ॐ ॐ माधवाय नमः ॐ
VISHNU SAHASRANAAMA 470
736. भक्तवत्सलः (Bhaktavatsalah)
AS says: He has affection for the devotees.
(भक्तस्नेहवान् भक्तवत्सलः।).
PB says the same.
MC say: He is affectionate towards the devotees.(भक्तानां वत्सलः भक्तवत्सल:।).
He is fondled like a child by the devotees.
(भक्तैः वत्स इव लाल्यत इति भक्तवत्सल:।).
He accepts the devotees as worthy of protection as one’s children.(भक्ताः वत्सा इव भक्तवत्सा:, तान् रक्षणीयत्वेन लाति आददाति इति भक्तवत्सलः।).
He shines in the bosom of the devotees.(भक्तानां
वत्सं वक्ष:, तस्मिन् लसतीति भक्तवत्सल:।).
He acts as if the child of the devotees(भक्त वत्सः). He accepts everything as identical with Him(लः). (भक्तानां वत्स इव भक्तवत्स:, लाति सर्वम् आत्मीयतया आददाति इति लः, भक्तवत्सश्चासौ लश्च भक्तवत्सल:।).
He fondly accepts the नैवेद्य offered by devotees.(भक्तम् अन्नम्, भक्तसमर्पित भक्तस्य वत्सल:
भक्तवत्सल:।).
———–+++———–,——————-
Namadeva says in one of his Abhangs: कीर्तनाच्या सुखें सुखी होतो देव, कोणतें वैभव वाणी आतां। बैसोनि आसनीं आळवितां नाम, उभा सर्वोत्तम तयापुढें। प्रेमाचिया भरें उभ्यानें गर्जतां, नाचे हा अनन्त तयासवें। (God is filled with joy at the singing of His praise. As we sit down and sing, He stands before us. Standing, if we lovingly chant His names aloud, the Infinite One – God – starts dancing.).
Great minds think alike: See how
Shri Jagannatha Daasa, renowned Kannada saint, echoes Namadeva in his popular book ‘Harikathaamrita Saara’: “If we sing His name lying down, He sits and listens. If we sit and sing, He stands up. If we, too, stand up, He starts dancing. If we, too, dance, at once He is pleased and says ‘I am yours’. Thus, it is most easy to win His grace. He can’t bear separation even for half-a-moment from those He calls as His own” . (ಮಲಗಿ ಪರಮಾದರದಿ ಪಾಡಲು ಕುಳಿತು ಕೇಳುವ, ಕುಳಿತು ಪಾಡಲು ನಿಲುವ,, ನಿಂತರೆ ನಲಿವ, ನಲಿದರೆ ವೊಲಿವ, ನಿಮಗೆಂಬ, ಸುಲಭನೋ ಹರಿ, ತನ್ನವರ ಅರೆಗಳಿಗೆ ಬಿಟ್ಟಗಲನು, ಸುಲಭನೋ ಹರಿ…”. ). This shows His parental solicitude and love for us. ॐ भक्तवत्सलाय नम: ॐ
VISHNU SAHASRANAAMA 471
सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी।
वीरहा विषमः शून्यो घृताशी अचल: चल:।।(92)(10 names).
737. सुवर्णवर्णः (SuvarNavarNah)
AS says: He has complexion of gold.(सुवर्णस्य इव
वर्णः अस्येति सुवर्णवर्णः।).The MuNDaka Upanishad says: यदा पश्यः पश्यते रुक्मवर्णम् (When the see-r sees Him with golden complexion(in meditation)(3-1-3).
PB says: He is full of excellences, with no blemish whatsoever, and has an appearance full of lustre.(गुणवत् निर्दोषः उज्वलवर्णतः सुवर्णवर्ण इत्युक्तः।).
MC say: His form is beautiful.(शोभनः वर्ण: रूपं यस्य सः।).
His knowledge(व:), happiness and strength(णः)
are impressive and excellent(सु, शोभनम्). (सु शोभनं वः ज्ञानं, वरिति ज्ञानमुच्यते इत्युक्ते:, णः सुखं बलं वा यस्य सः सुवर्णः, सुवर्ण इति वर्ण्यते प्रतिपाद्यत इति सुवर्णवर्णः।). Thus He is extolled.
He is expounded through the excellent alphabets(vowels and consonants). (शोभनाः वर्णाः अकाराद्याः सुवर्णाः, तैः वर्ण्यत इति सुवर्णवर्णः।).
Aum, Gayatri the Vyaahriti-s(भू: भुवः etc) and all the sacred scriptures have excellent letters, so they are सुवर्ण and He is expounded(वर्ण्यते) through them.(शोभनाः वर्णाः यस्मिन् सः सुवर्ण: प्रणवः ,
सुवर्णा व्याहृतिः गायत्री वा, सुवर्णानि सकल सत्शास्त्राणि वा, तैः वर्ण्यत इति सुवर्णवर्णः।).
Mantraa-s(like the 8-lettered ॐ नमो नारायणाय) are सुवर्ण because they have excellent letters.
He is extolled through them. (शोभनाः वर्णाः येषु ते सुवर्णा नारायण अष्टाक्षरादि मन्त्राः, तैः वर्ण्यत इति सुवर्णवर्णः।).
वर्ण also means fame according to the lexicon
called Medini. His fame is unsullied, so He is सुवर्ण:, thus He is described(वर्ण्यते). (वर्णः कीर्तिः,
शोभनः वर्णः कीर्तिः यस्य यस्मादिति वा सुवर्ण:, सुवर्ण इति
वर्ण्यत इति सुवर्णवर्ण:। वर्णो द्विजादि शुक्लादि यशो गुण
कथासु च इति मेदिनी। He, due to whom one attains fame is also सुवर्ण.
वर्ण means a hymn of praise according to अमरकोश. He is described by beautiful hymns.
(वर्णः स्तुतिः, वर्णो द्विजादौ शुक्लादौ स्तुतौ…,इति अमरे,
शोभनाः वर्णाः स्तुतयः, तैः वर्ण्यत इति सुवर्णवर्णः।).
He is described (वर्ण्यते) (as most worthy of being sought(सु वरणीय) by all.(सुष्टु सर्वैः वरणीयः इति
वर्ण्यत इति सुवर्णंवर्णः).
VISHNU SAHASRANAAMA 472
737. सुवर्णवर्णः (CONTD)
MC say(contd)
The four excellent classes(Brahmana, Kshatriya, Vaishya, Shoodra) are सुवर्ण. They have sprung up from Him and they describe His glory.(शोभना: वर्णाः ब्राह्मणादयः यस्मात् सः सुवर्ण:,
तैः वर्ण्यत इति सुवर्णवर्णः।) Gita says(4-13) चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।).
It is He who has lent to gold its beautiful shine and colour.(सुवर्णस्य वर्णः भास्वररूपः यस्मात् सः
सुवर्णवर्णः।).
738. हेमाङ्गः (Hemaangah)
AS says: His body is like gold.(हेम इव अङ्गं वपुः अस्य इति।). The Chhandogya Upanishad says:
“Within the sun is that golden Person”(एषः अन्तरादित्ये हिरण्मय: पुरुषः।)(1-6-6).
PB has nothing else to say than AS.
MC say:His body, His limbs are like gold.(हेम इव
अङ्गं शरीरं, अवयवाः च यस्य सः हेमाङ्गः।).
In the भागवत, His symbol is said to be gold.
(हेम अङ्गं प्रतिमा यस्य सः हेमाङ्ग:।)(धातूनाम् अस्मि काञ्चनम्,
Bhaagavata 11-16-18).
He goes everywhere, so हेम, He knows everything, so अङ्ग। (हिनोति सर्वत्र गच्छति इति हेम, हि गतौ, अङ्गति सर्वं जानाति इति अङ्गम्, अगि गतौ। Gati means avagati I.e.knowledge).
He waxes more and more in excellences, so हेम,
He goes everywhere, so अङ्गम्। ( हिनोति वर्धते गुणत
इति हेम, हि वृद्धौ, अङ्गति सर्वत्र गच्छति इति अङ्गम्।).
He enters gold as His Vibhooti(special manifestation).(हेमं सुवर्णं अङ्गति गच्छति विभूतिरूपेण सन्निहितो भवति इति, धातूनाम् अस्मि काञ्चनम् इति भागवते।).
VISHNU SAHASRANAAMA 473
739. वराङ्गः (Varaangah)
AS says: His limbs are excellent(beautiful).
(वराणि शोभनानि अङ्गानि अस्य इति वराङ्ग:।).
PB says: To delight mother Devaki, KrishNa revealed His celestial form, adorned with
auspicious signs.(देवकीप्रीतये दिव्यं मङ्गलं दिव्यलाञ्छनम्। आविष्कृतं येन रूपं वराङ्गः स तु कथ्यते।।).
MC say: Knowledge is वम्, happiness is रम्, His limbs are suffused with these attributes.
(वं ज्ञानं रं सुखम्, ज्ञानानन्दात्मकशरीरवत्वात् वराङ्ग:।).
His limbs are superb, suffused with knowledge and happiness.(अङ्गानि अवयवाः, वराणि श्रेष्ठानि
ज्ञानानन्दात्मकानि अङ्गानि यस्य सः।).
He, from whom(due to whose grace) the
liberated are blessed with excellent limbs
suffused with knowledge and happiness, is
Varaanga.(मुक्तात्मनां वराणि श्रेष्ठानि ज्ञानानन्दात्मकानि अङ्गानि अवयवाः यस्मात् सः वराङ्ग:।).
He is the Supreme, so वरः, He goes everywhere, so अङ्गः। (सर्वश्रेष्ठत्वात् वरः, अङ्गति सर्वत्र
गच्छति इति अङ्गः, वरश्चासौ अङ्गश्च वराङ्ग:।).
He is strength, so वम्, He is happiness, so रम्, He knows everything, so अङ्गम्। (बलरूपत्वात् वम्,
आनन्दरूपत्वात् रम्, अङ्गति सर्वम् अवगच्छति इति अङ्गम्।)
The excellent scriptures like Vedaa-s are means to attaining His knowledge.(वरं श्रेष्ठं वेदादिशास्त्रम् अङ्गं ज्ञानसाधनं यस्य सः वराङ्गः।).
After giving rise to the great Brahmaa etc, He enters them to get done by them tasks like creation etc.(वरान् श्रेष्ठान् ब्रह्मादीन् सृष्ट्यादिनिर्वहणार्थम्
अङ्गति गच्छतीति वराङ्गः।)
VISHNU SAHASRANAAMA 474
740. चन्दनाङ्गदी (Chandanaangadee)
AS says: He is adorned with sandal paste and delightful armlets.(चन्दनैः आह्लादनैः केयूरैः भूषित इति).
PB says: He always has on him delightful ornaments like armlets etc.(भूषणानि अङ्गदादीनि सदाह्लादकराणि च। सन्ति यस्य हि नित्यं तु सस्मृतः चन्दनांङ्गदी।).
MC say the same as AS and PB and add:
He has applied sandal paste on Him and He is wearing armlet.(चन्दनम् अङ्गदं च चर्चितत्वेन धृतत्वेन च
अस्य अस्तीति चन्दनांङ्गदी।).
He delights and always wears the excellent
armlet.(चन्दयति आह्लादयति इति चन्दनः, प्रशस्तम् अङ्गदं नित्यमस्य अस्तीति अङ्गदी, चन्दनश्चासौ अङ्गदी च चन्दनाङ्गदी।)
He supervises Karma, auspicious or inauspicious, which is responsible for giving or destroying a beautiful body(to the जीव).(चन्दयति आह्लादयति इति चन्दनम्, तादृशम् अङ्गं शरीरं ददति द्यन्ति वा चण्दनाङ्गदानि शुभाशुभ कर्माणि, तानि अस्य सन्तीति
तत्स्वामितया चन्दनाङ्गदी।).
VISHNU SAHASRANAAMA 475
741. वीरहा (Veerahaa)
AS says: For protecting Dharma, He kills the brave chieftains of the demons.(धर्मत्राणाय वीरान् असुरमुख्यान् सन्तीति वीरहा।).
PB says: He uprooted the demoness पूतना and her fellow-demons.(समूलं पूतनादीन् वै यो जघान स वीरहा।).
MC say the same as AS and add as under:
ईर has many meanings like knowledge, movement and speech. वि signifies opposite or contrary(विरुद्ध). VishNu flings into utter darkness those whose knowledge, movement and speech are unworthy and harmful.(ईरः ज्ञानं गतिः वाक् वा। विरुद्धः ईरः विरुद्धा ईरा वा येषां ते वीराः, तान् हन्ति तमसि पातयति इति वीरहा।)(ईर गतौ).
वि signifies special (विशिष्ट) or praiseworthy also. VishNu ensures His special presence in them who impart positive knowledge, movement and speech.(विशिष्टाम् इं इच्छां ज्ञानं गतिं वा रान्ति ददति ते वीराः, तान् हन्ति तेषु विशेषतः सन्निधत्ते इति
वीरहा।).
He is specially present in them, the gods, who inspire (ईरयन्ति) knowledge, movement and speech. (विशेषतया ईरयन्ति प्रेरयन्ति इति वीराः देवाः, तान् हन्ति, तेषु विशेषतः सन्निधत्त इति वीरहा।).
वीर signifies Kshatriyaas and VishNu has His special presence in them. (वीरान् क्षत्रियान् हन्ति गच्छति, तेषु विशेषत: सन्निधत्त इति वीरहा।).
VISHNU SAHASRANAAMA 476
742. विषमः (Vishamah)
AS says: He is unique and has no equal to Him.
(समो नास्य विद्यते सर्वंविलक्षणत्वादिति विषमः।). Gita says: There is none equal or superior to Him.
PB says: He discriminates between the straightforward and the crooked by being
favourable and frightful to them.(भीति क्षेमकरत्वात्
हि ऋजुकुटिलाशयेषु विषमवृत्तत्वात् विषमः।).
MC say: He is discriminatory towards those who do auspicious and inauspicious acts.
(शुभाशुभनियन्तृत्वरूपं वैषम्यम् अस्य अस्तीति विषमः।).
He is discreet and discriminatory in ascertaing
who deserves and who does not.(योग्यतानियन्तृत्व
रूपं वैषम्यम् अस्य अस्तीति विषमः।).
He discriminates in apportioning good and bad qualities between gods and demons.
(गुण दोषनियन्तृत्वाख्यं वैषम्यम् अस्य अस्तीति विषम:).
He is unique(वि विशिष्टः) and is also equal(समः) towards all.(विशिष्टत्वात् विः, समत्वात् समः, विश्चासौ समश्च विषमः।).
————-+++++—-++-+++++++-++++++–
विषम means unique. In his famous prayer, पसायदान, Shri Jnaneshwar compares the saints to Kalpataru etc and, at the same time, highlights their uniqueness(वैषम्य), how they are unlike them also. The wish-fulfilling tree is stationary, but, the saints are like a cluster of mobile Kalpataru-s. (चला कल्पतरूंचें आरव). The wish-fulfilling stone or gem is inert, but, the saints constitute a colony of conscious such gems(चेतना चिन्तामणीचें गांव). The milky ocean(क्षीरसागर) does not talk, but, the saints are like an ocean of nectar that speaks(बोलते जे अर्णव पीयूषाचें). The moon has a scar on it, but, the saint is like the moon minus the scar(चन्द्रमे जे अलान्छन). The saint is like the sun minus the heat(मार्तण्ड जे तापहीन). Jnanadeva thus highlights the aspect of वैषम्य in the God-centred galaxy of saints(ईश्वरनिष्ठांची मान्दियाळी).
In our Deepanamaskaara Stotra we hail the
Gurumoorti as शिवाय ब्रह्मतेजसे. He is full of ब्रह्म तेजस्, but, despite being तेजस्वी, He does not scorch. He is soothing(शिवाय).
God is सच्चिदानन्द, we, too, are सच्चिदानन्द. But, He scores over us nonetheless. That’s why revered AS prays in His विष्णु षट्पदी: “Though there is no भेद between us, O Lord, I am Yours, You are not mine. The wave belongs to the ocean and not the other way round”.(सत्यपि भेदापगमे, नाथ, तवाहं न मामकीनस्त्वम्। सामुद्रो हि तरङ्गः न क्वचन तारङ्गो हि समुद्र:।।) The ocean is the आधार while the wave is the आधेय. The floor is the आधार and the table is the आधेय. ॐ विषमाय नमः ॐ
VISHNU SAHASRANAAMA 477
743. शून्यः (Shoonyah)
AS says: He is like void because He is devoid of special attributes.(सर्वविशेषरहितत्वात् शून्यवत्
शून्यः।). He is सच्चिदानन्द and everything else too
is सच्चिदानन्द.(सर्वं खलु इदं ब्रह्म).
PB says: Though He assumes human form(as
Rama, KrishNa etc), He is totally devoid of any
faults.(मनुष्यत्वेऽपि अशेषदोषैः विवर्जितः शून्यः, शुन गतौ।).
MC say: At the time of deluge, He ensures that everything comes to naught.(प्रलयकाले जगत् शून्यं रिक्तं करोति, शून्ययति इति शून्यः।).
He is happy, so शुः, He is lofty, supreme, so उः,
He inspires all, so निः, He is perfect, so यः,
शूनिय is शून्य। (सुख्शीलत्वात् शुः, उच्चत्वात् उः, सर्वं नयति
प्रणयति प्रेरयति इति निः,पूर्णत्वात् यः, यूनियन एव शून्यः,
पूर्णत्वे यः इति शब्दनिर्णये। (ShabdanirNaya is a lexicon).
———-++——+—-+—++————+++
The word shoonya can mean: 1. Ineffective and powerless. 2. Complete extinction, i.e. becoming nil (Zero).
1. The Supreme God is beyond the reach of
our senses, speech, mind etc(यतो वाचो निवर्तन्ते अप्राप्य मनसा सह as the Taittiriya Upanishad puts it). God is indescribable(अनिर्वचनीय). Our saints
lapse into silence(मौन) because speech falters and fumbles in trying to express the inexpressible. Shri DakshiNamoorti and, in recent times, Bhagavan RamaNa Maharshi, resorted to this language of silence. Buddha refused to answer questions about God, dismissing such queries as अतिप्रश्न (illegitimate and invalid). He used to remain silent, but, when pressed to answer, could only say: अनक्षरस्य धर्मस्य श्रुतिः का देशना च का?(How can one hear about the Inexpressible( Reality)? How can one give directions about it ?) The same helplessness is found in Yama, the Teacher of Nachiketa, in Kathopanishad.
Jnanadeva also refers to God as शून्य. In one Abhang, he asks: शून्य शोधिलें नाहीं जेणें, काय विवरणं केले तेणें(What work has he accomplished, he who has not enquired into the nature of शून्य?).
2. From the point of view of a saint like Tukaram, God is शून्य because our ignorance and its brood: ego, pride, anger, greed, vanity, desires and cravings become शून्य, get totally extinguished when one realises Him. Says Tukaram: सुखाचें हें सुख श्रीहरी मुख । पाहतांही भूक तहान गेली।। भेटली भेटली विठाई माऊली। वासना निवाली जिवांतील।।.(No sooner I saw the face of Shri Hari than my hunger and thirst simply vanished! Meeting Vithoba(here refered to as Mother Vithaayi), all the cravings lurking in me withered away). Says Chokhamela, the ‘untouchable’ saint: नाहीं उरली वासना। तुम्हाला नारायणा पाहतां। उरला नाहीं भेदाभेद। झालें शुद्ध अन्तरा।।
(O NarayaNa, on seeing Thee, there is left no craving at all. All notion of difference and distinction remains not. Cleansed am I inwardly).
St. Augustine says: “Thou must be emptied of that wherewith thou art full, that thou mayest be filled with that whereof thou art empty.”
When we are thus rendered empty, He fills us up. He makes us शून्य so He can make us पूर्ण. The flute was totally hollow(शून्य) and hence Shri KrishNa could breathe divine music into it.
The word शून्य reminds me of a beautiful Subhashita in Yoga Vaasishta: शून्यमाकीर्णतामेति मृतिरप्यमृतायते। आपत् सम्पदिवाभाति विद्वज्जनसमागमे।।(Even a deserted (shoonya) spot looks as if bustling with people(no feeling of loneliness), even death tastes sweet like nectar and even a crisis appears like a good fortune when one is in the company of the learned and the wise. 2-16-3). ॐ शून्याय नमः ॐ
VISHNU SAHASRANAAMA 478
744. घृताशी (Ghritaashee).
AS says: He has no prayers. They have melted away.(घृता विगलिता आशिषः प्रार्थना अस्येति घृताशीः).
He is perpetually fulfilled(आप्तकाम, पूर्णकाम) and there is none superior to Him. So, the question of His praying for Himself does not arise.
PB says: The root घृ means to spray or sprinkle.
He has sprayed and sprinkled the world with
His excellences. (As KrishNa) He wishes to relish curds, butter etc in the homes of cowherds.(घृ सेचने, घृतं रेचनं स्वगुणैः जगत्, गोपीगृहे गव्ये वा आशास्ति अस्येति घृताशीः।).
MC say: He wishes to receive the oblation of ghee in a sacrifice.(घृते हविरात्मके घृते आशीः कामो यस्य सः घृताशी।).
He receives and consumes the sacrificial offering of ghee.(घृतम् अश्नाति इति घृताशीः).
He wishes for the offering of even water by the devotees.(घृतं भक्तसमर्पितं जलं, तत्र आशीः कामः यस्य सः
घृतिशीः, घृतम् आज्ये जले इति मेदिनी।).
He, by whose grace, the desires of His devotees melt away, is Ghritaashee.(भक्तानां लौकिकाशिषाः घृताः विगलिताः यस्यानग्रहात् सः घृताशीः।).
He wishes to sprinkle His devotees with all that they pray for.(भक्तानां अभीष्टानां क्षरणम् घृतम् आशास्ते
इति घृताशी।). घृ क्षरण दीप्त्योः।).
He is luminous and He consumes everything
(during प्रलय).(जिघर्ति दीप्यत इति घृतः, घृ दीप्तौ, अश्नाति
सर्वमिति आशीः, घृतश्चासौ आशीश्च घृताशीः।).
——————————————-+-The above name घृताशी as interpreted by AS applies to all who no longer pray for fulfilment of petty personal desires.. The complexion of their prayers is now changed. They pray for universal happiness(सर्वे भवन्तु सुखिनः). Their prayer is now an act of thanksgiving, an expression of heartfelt gratitude(थोर तुझे उपकार पाण्डुरङ्गा says Tukaram).
They now wish to ‘go home’ after an unforgettable learning experience here on earth. (We, too, are here to learn the values that make us dear to the Lord, the values spelled out in verses no.13 to 20 in chapter 12 of Gita). In 1881 when Narendra first met Sri Ramakrishna, he sang RK’s favourite: “Mon cholo nija niketane” (O mind, go to your true home, your original home). Saint Tukaram says: ” All my toil and moil till now was only for this sake, that my last day should be sweet. My mind is now at rest; The frantic chase after cravings is now no more” (याज साठी केला होता अट्टहास, शेवटचा दिवस गोड व्हावा। आतां निश्चिंतीनें पावलों विसांवा, सुंटलिया धांवा तृष्णेचिया।). Like RK, Tuka says elsewhere: “Let us give up this petty selfhood and hasten to our true home, our parental home”. (तुका म्हणे घालूं जीवपणा चिरा, जावूं त्या माहेरा निजाचिया।). ॐ घृताशिषे नमः ॐ
VISHNU SAHASRANAAMA 479
745. अचलः (Achalah)
AS says: He does not swerve from His nature, His strength and His attributes like knowledge etc.(न स्वरूपात् न सामर्थ्यात् न च ज्ञानादिकाद् गुणात् चलनं विद्यतेऽस्य इति अचलः।).
PB says: He was impenetrable to Duryodhana etc.(दुर्योधनादिभिः दुरात्मभिः अभेद्यः अचलः।).
MC say the same as AS above and add: His movement is not like ours, mundane type.(अचलः प्राकृतचलनहीनः।). Gita: नित्यः सर्वगतः स्थाणुः अचलोऽयं सनातनः। 2-24).
He moves more(than us).(अधिकं चलतीति अचलः।).
He is unique and not like other entities which move.(चलन्तीति चलाः, तादृशाः चला: न भवतीति इतर चल
विलक्षणत्वात् अचलः।).
He is blemishless, so अः,He moves on His own.
(निर्दोषत्वात् अः, स्वतन्त्रतया चलतीति चलः।). श्वेताश्तरोपनिषत् says: अपाणिपादो जवनो ग्रहीता, He moves fast without hands and legs. Kathopanishad says: आसीनो दूरं व्रजति शयानो याति सर्वतः Seated He goes far, lying down, He goes everywhere.
He is beyond modifications(विकार).(चलति विकरोति इति चलः, स: न भवति निर्विकारत्वात् अचल:).
He does not stray from the path of justice and righteousness.(न्यायमार्गात् न चलतीति अचल:।).
He is impenetrable to wicked persons like
Duryodhana.(दुर्योधनाधिभिः दुरात्मभिः अभेद्य: इति).
——————————-+—-++——-
God is Infinite and the Infinite does not move.
The sky, आकाश, is infinite. It is अचल, but, when we move a pot(घट) from one place to another, it is AS IF the space inside the pot(घटाकाश) moved! God, call Him Atman, Brahman, एकं सत्, is, like the महाकाश, अचल. Resident within us He is like the घटाकाश, and we move.
His pledge to protect us is unswerving. “Rest your mind in Me; be My devotee; let your life be an offering to Me; bow down to me. Then, you will reach Me alone. This is My true pledge. For,
you are dear to me.”(मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे। Gita
XVIII-65). We have heard रघुकुलरीत सदा चलि आयी,
प्राण जाय पण बचन न जाय। When विभीषण sought asylum with Rama saying: I am Yours; I have surrendered to You, Shri Rama readily accepts him. Sugreeva, Hanuman etc sound a note of caution saying he may be a spy of
RavaNa. Then says Shri Rama: सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतत् व्रतं मम।।
(युद्धकाण्ड XVIII-33).(Even once if someone says to me “I am Yours” in a mood of surrender, I will give him fearless protection from all. This is my vow, this is my commitment.)
ॐ अचलाय नमः ॐ
VISHNU SAHASRANAAMA 480
746. चलः (Chalah)
AS says: As the wind, He moves.(वायुरूपेण चलति इति चलः।).
PB says: For the sake of the PaaNDavaas, He
strayed from His oath.(प्रणत पाण्डवादेः प्रयोजनाय
सत्यसमयादेः चलति इति चल:।).He had sworn that He
will not take up arms(during कुरुक्षेत्र war, but, took up discus(चक्र) to confront Bhishma.(स हि
अवधीरित अनायुधस्पर्शसमयः समुध्रृतचक्रो भीष्मं आचक्राम).
MC say: He moves everywhere on His own.
(चलति स्वतन्त्रतया सर्वदा सर्वत्र इति चल:।).
He makes the creation move.(स्वतः निश्चन्चलं जगत्
चलति चालयति इति चलः।).
He delights, so च:, He accepts the moon etc as His abodes, so लः। (चन्दति आह्लादयति इति च:, चदि
आह्लादे, लाति चन्द्रादीन् स्वावस्थानतया आदत्त इति लः,
चश्चासौ लश्च चलः।).
The moving(dynamic) universe is under His control.(चलं जगत् नियम्यतया अस्य अस्तीति चलः।).
————————————++++++
VishNu (2nd name in VSN) is अचल, stable, firm; but, VishNu as विश्वम्(1st name) is चल, dynamic. Prakriti is चला, but, her अधिष्ठान (substratum), पुरुषोत्तम, is अचल. To give an analogy, the train is चल, but, the tracks are अचल. Buddha was PARTIALLY right when he said सर्वं क्षणिकम्, सर्वम् अनित्यम्, that everything is momentary; Why partially? Because, he left out of account the constant(अक्षणिक) साक्षी, the witnessing संवित्, who perceives the क्षणिक nature of things. Vedanta fulfilled Buddha’s partial vision. His concept of momentary nature is called माया (या मा, सा माया) in Vedanta. He was half-right and so, he is revered as an अवतार and finds a place in Jayadeva’s Geeta Govinda.
Today, modern science says that the appearance of stability of an object is deceptive. It is an illusion. To quote Paul Bronton: “Science tells us that a thing ,which appears to be at perfect rest, is really in a state of perpetual restlessness….Atoms are not the last word nor matter the last substance…. The world is a process of happenings. The universe is a ‘becoming’.”
This insight of modern science was known to our Vedic seers hundreds of years ago. The Upanishadic age is said to be between 1200 b.c. and 600 b.c. according to scholars like late Prof Belvalkar and Gurudev R.D.Ranade. The first, and the short, Upanishad – ईशावास्योपनिषत् – in its first Mantra refers to the world as जगत्यां जगत्. World is called जगत् because it is गतिशील, dynamic. The word जग means it is born(ज जायते) and is perpetually changing(ग गतिशील).
“My mind is restless, O KrishNa” laments Arjuna चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्) and the Lord says: “Give that चल mind to me(मन्मना भव) and be at ease”. We hail our Lord Bhavanishankar as ॐ मृगपाणये नमः(no.33 in शिव अष्टोत्तरशत नामावली). He holds a deer in His hand. The fleet-footed deer is our fickle mind. Let us handover our चञचल mind to the अचल Lord for His safekeeping and be blessed! ॐ चलाय नमःॐ
VISHNU SAHASRANAAMA 481
अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृक्।
सुमेधाः मेधजो धन्यः सत्यमेधा धराधरः।।(93।।(10 Names)
747. अमानी (Amaanee)
AS says: He is pure Awareness and has no false identification with objects refered to as not-Self.(अनात्मवस्तुषु आत्माभिमानो नास्त्यत्र स्वच्छसंवेदनाकृतेरिति अमानी।).
PB says: He is absolutely egoless and did not
hesitate to play the role of an emissary etc of
PaaNDava-s.(भक्तेषु योऽनहंकारी अतो हि दूत्यादौ
अधिचकार।).
MC say: Though He is in touch with Prakriti and
her attributes, He has no identification with them.(प्राकृत गुणसङ्गेन मानी अभिमानवान् न भवति इति
अमानी।).
The individual souls have identification with Nature and her modifications. But, He is unique and different from them.(प्राकृतगुणसङ्गेन
अभिमानवन्तः जीवात्मानः मानिनः, तद्विलक्षणत्वात् अमानी।).
Though He is present in the bodies of individual souls, He has no identification.(जीवात्मनां शरीरेषु विद्यमानत्वेपि तदभिमानवान् न भवति इति
अमानी।).
He, by whose grace, the soul becomes free from pride and egoism.(यस्य अनुग्रहात् जीवः अमानी गर्वरहितः भवति सः अमानी।).
He is limitless.(मानं मर्यादा तद् एषाम् अस्तीति मानिन:
परिमिताः, तद्विलक्षणत्वात् अमानी, अपरिमित सती यावत्।).
He is free from coming into being and getting
dissolved(like the jeevaa-s). मानम् उत्पादनं लयो वा,
तद् एषाम् अस्तीति मानिनः, तद्विलक्षणत्वात् अमानी।
मानम् उत्पादनं लयः मर्यादा…..इति शब्दनिर्णये (a lexicon).
————————+++—–+———–+
“Every pride hath a fall” goes the saying. The humble blade of Durva is the symbol of utter humility. A tornado sweeps away huge trees, but, the humble Durva braves the onslaught and gently sways! Pride is one of the six enemies(shaDripu) lurking within us and is fatal to a spiritual seeker. That’s why the Lord gives pride the pride of place, making its riddance the primary requirement of a साधक (निर्मानमोहा जितसङ्गदोषा….Ch XV-5 in Gita. Shri KrishNa was a living illustration of Gita. Oh! What a humility and utter lack of airs! From the magnificent to the menial, He did all kinds of jobs lovingly as a true Karma Yogi par excellence for the sake of His devotees. Not for Him the niceties of royal protocol! Dharmaraja had planned his राजसूय यज्ञ after the Kurukshetra war and KrishNa asked in what way He,too,can help. Dharmaraja told Him that all work has been fully taken care of by his brothers, but, the Lord insisted on doing His mite at any cost.. Dharmaraja then left it entirely to His choice and, lo, He said He will collect the leftover banana leaves on which the meals were served! What an amazing अमानित्व is this!
It also shows how God is eager to serve man! This anecdote highlights the importance of सेवा भाव, the Will to serve.
“This life is a flicker for just two days. O wretched man, why are you so proud? Life is a flow, like a flow of water, O wretched man, why are you so proud” so says a popular
song(दो दिनकी जिन्दगानी रे प्राणी, काहे करे तू गुमानरे।
जीवन बहता पानी रे प्राणी, काहे करे तू गुमान रे।).
When VishNu is Himself so egoless, so अमानी, so devoid of pride and self-importance, shouldn’t we, too, try to be like Him, His children that we are? ॐ अमानिने नमः ॐ
VISHNU SAHASRANAAMA 482
748. मानदः (Maanadah)
AS says: Through His power of माया, He makes all to be identified with not-Self(like body etc).
(स्वमायया सर्वेषाम् अनात्मसु आत्माभिमानं ददाति). He gives hospitality and respect to devotees(भक्तानां सत्कारं मानं ददाति). To the Knowers of Truth, He ‘cuts up'(destroys) their mistaken identity with not-Self.(तत्वविदाम् अनात्मसु आत्माभिमानं द्यति खण्डयति इति).
PB says: To Arjuna, Ugrasena, Yudhisthira etc,
He restored their respect and kingdom. (अर्जुन उग्रसेन युधिस्ठिर आदिभ्यो मानं राज्यं च दत्तवान्।).
MC say: He gives knowledge.(मानं ज्ञानम्, मानं ज्ञानं ददाति इति मानदः, ‘मानं ज्ञानं लयश्चैव मर्यादा चैव कथ्यते’ इति शब्दनिर्णये(a dictionary by this name).
“‘अन्तःस्थः पुरुषो नाम ज्ञानद: सर्वदेहिनाम्”(मत्स्य पुराण).
He protects our ज्ञान.(मानं ज्ञानं दयते रक्षतीति मानदः)
He gives us strength.(मानं बलं ददातीति मानदः।).
Gita: “बलं बलवतां चाहं कामरागविवर्जितम् X-12).
He protects, conserves our strength(बलं दयते
रक्षतीति मानदः।).
He brings about honour for His chosen devotees.(मानः सत्कारः, मानं सत्कारम् अन्यव्यक्तिद्वारा
ददातीति मानदः।).
He brings about the origin and dissolution of His creation.(मानं जगतः उत्पात्तिं लयं वा ददातीति मानदः।).
He protects the Vedaa-s(which prescribe standards for our way and view of life).(मानानि वेदप्रमाणानि दयते रक्षतीति मानदः।).
——————————+++—–++++++
In his Eight Verses of Instruction(शिक्षाष्टकम्),
Sri Chaitanya Mahaprabhu says: “Hari is to be
sung always by him who is humbler than a blade of grass, more forbearing than a tree, who is devoid of pride and self-importance, but, who gives importance and honour to others”. (तृणादपि सुनीचेन तरोरपि सहिष्णुना। अमानिना मानदेन कीर्तनीयो सदा हरिः।). Sri Chaitanya Mahaprabhu has beautifully woven into this verse both the consecutive names – अमानी and मानद – of VSN(no.747, 748).
In His षट्पदी, the first thing that AS prays for is:
“O VishNu, please rid me of my lack of humility” (अविनयमपनय विष्णो दमयमनः……”). Needless to say AS is praying on our behalf.
Our Sadguru-s of Shree Chitrapura Guruparampra have been paragons of these sterling virtues: they never sought honour for themselves(अमानी), but, they were quick to bestow it on others(मानद). For this very reason, they become adorable, मान्य, the next name no.749. ॐ मानदाय नमः ॐ
VISHNU SAHASRANAAMA 483
749. मान्यः (Maanyah)
AS says: Being the Lord of all, He is most adorable.(सर्वैः माननीयः पूजनीयः सर्वेश्वरत्वात्।).
PB says: Because He is the devotees’, He is adored by them.(तदीयत्वेन सम्मन्तव्यो मान्यः।).God is भक्तपराधीन and says: ‘I am yours’ to the devotees.
MC say: He cannot be made to act according to others. (अनितुं चेष्टयितुं योग्योऽन्यः सः न भवतीति
मान्यः।).
Lakshmi (मा) acts as He wishes.(मा लक्ष्मी अन्या
चेष्टनीया यस्य सः मान्यः।).
He inspires Lakshmi. He moves everywhere.
(माम् अनयतीति मानः, याति सर्वत्र इति यः, मानश्चासौ यश्च मानयः, मानय एव मान्यः।).
He is distinct from the totality of jeevaa-s(souls) symbolised by Lakshmi.(मायाः
रमोपलक्षित जीवराशेः अन्यः भिन्नः इति). MC don’t subscribe to the Advaitic view that Jeeva is
essentially Brahman only(जीवो ब्रह्मैव नापरः।).
He grants (यापयति) to the souls, knowledge,strength,proportion and respect –
all signified by the word मान – commensurate
with their deserts.(मानं ज्ञानं बलं परिमाणं गौरवं वा तत्तत् योग्यतानुसारेण जीवात्मनां
यापयति प्रापयति इति मानयः, मानय एव मान्यः।).
—————-+++————————-
The beauty of VSN is that it has many triads(three names) which are woven together with a consecutive thread of thought. विश्वं विष्णुः वषट्कारः is an example. The world(विश्वम्) itself is the visible VishNu and our life here should be imbued with the spirit of offering(वषट्कारः). अमानी मानदो मान्यो is another example. While each of these names glorifies VishNu, read together at-a-stretch, they give a beautiful message. “One who is not proud, and is respectful to others, wins respect from all – this is the overall meaning of this(सूत्र) string of three names.
Once Uddhava, a great devotee, called at Shri
KrishNa’s camp and wanted an audience with
Him. He was made to wait; he was told that Shri KrishNa was in worship. This intrigued Uddhava: KrishNa is God Himself; whom will He worship? there is none above God – such thoughts raced in his mind. When at last Krishna came to greet him, Uddhava questions Him and the Lord answers: “I worship my devotees; they are My treasure. They are egoless(अमानी), they never fail to be courteous and respectful(मानद) to others, and, therefore, they are adorable (मान्य) to Me.”
ॐ मान्याय नमः ॐ
VISHNU SAHASRANAAMA 484
750. लोकस्वामी (Lokaswaami)
AS says: He is the Lord of the fourteen worlds.
(चतुर्दशानां लोकानाम् ईश्वरत्वात् लोकस्वामी।).
PB says the same.(लॊकः सर्वः स्वम् अस्येति लोकस्वामी
इति कथ्यते)..
MC say: He is the Lord of all the worlds and their inhabitants.(लोकानां भुवनानां जनानां च स्वामी
लोकस्वामी।).
He is the shelter and the refuge, so लॊकः, He is the Lord, so स्वामी.(आश्रयत्वात् लॊकः, सर्वस्वामित्वात्
स्वामी।)
751. त्रिलोकधृक् (Trilokadhrik).
AS says: He upholds the three worlds.(त्रीन् लोकान् धारयति इति त्रिलोकधृक्।).
PB says the same.(लोकत्रयस्य धरणात् स त्रिलोकधृक्।)
Gita: विष्टभ्याऽहं इदं कृत्स्नम् एकांशेन स्थितो जगत्। X-42..
MC say: He upholds the three worlds called भूः, भुवः and स्वः।(त्रीन् लोकान् भूर्भुवःस्वराख्यान् धारयतीति
त्रिलोकधृक्।).
He upholds souls imbued with the three गुण.
(त्रीन् लोकान् सात्विक राजस तामसाख्यान् जनान् धारयति इति).
He cherishes knowledge accruing from three avenues of knowledge: direct perception, inference and Veda.( त्रीन् लोकान् प्रत्यक्षादि त्रिविध
प्रमाणजन्यान् त्रिविधान् अवलोकान् ज्ञानानि धारयति इति।)
He specially cherishes scholars who are well-versed in the three Vedaa-s.(त्रीन् वेदान् लोकन्ते अवलोकन्ते जानन्ति इति त्रिलोका:, तान् धारयति विशेषत इति।).
VISHNU SAHASRANAAMA 485
752. सुमेधाः (Sumedhaah)
AS says: He has pure and supreme intelligence.(शोभना मेधा प्रज्ञा अस्येति सुमेधाः।).
PB says the same as above.(बुद्धिः सुशोभना यस्य
सुमेधा: परिकीर्तितः।).
MC say: He has intelligence with excellent retentive power.(शोभना मेधा धारणावती बुद्धिः यस्य सः।).
The excellent intelligence of the Knowers is due to Him.(ज्ञानिनां शोभना मेधा यस्मात् सः।).
The qualified साधका-s have pure desires, thanks to Him.(योग्याधिकारिणां शोभना मेधा इच्छा यस्मात् सः।).
मेधा means desire also.
He enriches the true Knowers.(सुमाः सम्यक् ज्ञानिनः, तान् एधयति समृद्धयति वर्धयति इति सुमेधाः।).
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In दुर्गा सप्तशती the Sage who guides the
distraught king and the merchant is
सुमेधा. The king is सुरथ. The merchant is समाधि.
The king has lost his kingdom while the
merchant has been shown the door by his own
family. Both are trapped in the mesh of माया and मोह. The sage Sumedhaa initiates them
into देवी उपासना.
All the above proper names are meaningful and signify the attributes of a true aspirant
(साधक). सुरथ means one whose chariot(रथ) is
good(सु,). The chariot is the body-mind complex Yama speaks about to Nachiketa(शरीरं रथ उच्यते). A healthy body is indispensable for the pursuit of Dharma(शरीरमाद्यं खलु धर्म साधनम्). In the Gita the Lord teaches us the importance of the right(युक्त) type of food(आहार) and recreation(विहार) as well as right amount of sleep and wakefullness for a Yogi.(Gita VI-16,17). समाधि means समा+ धी, vision of equality, समदृष्टि. The Preceptor of Suratha and Samaadhi is सुमेधा, a ज्ञानी endowed with a good(सु), sharp,intelligence(मेधा शक्ति) ripe with
Viveka (discrimination).
When a true Guru is fortunate to have qualified
disciples, the result cannot be but enlightenment (अनन्यप्रोक्ते गतिरस्य नास्ति ) as Yama says in Kathopanishad.
सुमेधा is an adjective of Shri DakshiNamoorti also. It is one of His 108 names.
VISHNU SAHASRANAAMA 486
753. मेधजः (Medhajah)
AS says: He becomes manifest in a sacrifice
(मेधे अध्वरे जायत इति मेधजः).
PB says: He manifested as son for Devaki to fulfill her Vrata(vow) undertaken for having VishNu as her son.(मेधे देवकीपुत्रीय व्रतरूपे यज्ञे जातः इति मेधज:।).VishNu tells Devaki: “स्तुतोऽहं यत् त्वया पूर्वं पुत्रार्थिन्या तदद्य ते। सफलं देवि सञ्जातं जातोऽहं यत्
तवोदरात्।।”(VishNu tells Devaki: in the past you
had prayed for getting Me as your son. That wish is now fulfilled. I have emerged from your womb as your son!”(VishNu PuraaNa).
MC say the same as AS, but, add as under:
He is the sustainer(धारक,) of knowledge(ज्ञान) and desires (इच्छा) of all, so He is मेधः, He manifests of His own accord(जः).(मां ज्ञानम् इम्
इच्छां च धत्ते इति सर्वेषां ज्ञान इच्छा धारकत्वात् भगवान् मेधः, स्वयं जायते अभिव्यज्यत इति मेधजः।).
He manifests in a pure heart qualified by true
ज्ञान (माम्) and pure desire(इम्). (मां समीचीनं ज्ञानम्
इं समीचीनां इच्छां च धत्ते इति मेधं सात्त्विकम् अन्तःकरणम्, तत्र जायत इति मेधजः।). It is said in Shrimad Bhagavatam that a pure heart is known as
Vasudeva(KrishNa’s father.(सत्वं विशुद्धं वसुदेवशब्दितम् 4-3-23).
He manifests in साधका-s qualified by true ज्ञान and इच्छा। (मां सत् ज्ञानम् इं सदिच्छां दधत इति मेधाः
साधकाः, तेषु जायत इति मेधजः।).
Vedaa-s unite us with God, so they are मेधाः,
He is revealed by them, so He is मेधज:।
(मेधयन्ति संगमयन्ति भगवन्तम् इति मेधा: वेदाः, तेभ्यः
अभिव्यज्यत इति मेधजः।)
VISHNU SAHASRANAAMA 487
754. धन्य: (Dhanyah)
AS says: He has fulfilled His mission.(कृतार्थो धन्यः). Our performance of any work suffers from want of one or other requirement. This
Inadequacy does not apply to God, who is
Perfection Personified. So, He is कृतार्थ or धन्य.
PB says: To Him, His very birth as the child of Devaki is like getting a treasure trove.(धन्यस्तु देवकी जन्मधनलाभात् अयं स्मृतः।).
MC say: He is called as fortunate, who has no expectations and who is full of excellences.
(अनपेक्षो गुणैः पूर्णः धन्य इत्युच्यते बुधैः।)(This is the
definition in शब्दनिर्णय, a lexicon).
He is worthy of the wealth(धन) called Lakshmi.
(लक्ष्मीरूपं धनं अर्हति इति धन्य:).
Those who are fortunate are so because of His
Grace.(धन्यजनानुग्राहक इति धन्यः).
He secures the wealth of मोक्ष. (धनं मोक्षादिकं यापयति प्रापयति इति धनयः, धनय एव धन्यः।).
He had the wealth of cows(in KrishNaavataara). (धनं गोधनं, तस्य लब्धा धन्यः).
“धनं तु गोधने वित्ते” इति विश्वः (a lexicon called Vishva).
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When are we really fortunate? Common belief equates धन or wealth with धन्य. No doubt धन is one of our four पुरुषार्थ. It is most necessary for a comfortable living. To be निर्धन is as good as निधन (death), says a Subhashita. But, धन by itself, does not make us धन्य or कृतार्थ, the meaning given by AS. धन is not an end in itself.
When we perform प्रदक्षिणा we say धन्य धन्य हो प्रदक्षिणा. What is the meaning of the triple प्रदक्षिणा? Our body, speech and mind(कायेन वाचा मनसा) should revolve around God and the Guru.. They should be our focal point.
Tukaram defines धन्य in many ways. He says he is धन्य because he has दर्शन of the saints(धन्य आजि दीन। झाले संतांचें दर्शन।). He is धन्य because he saw Vitthala(तुका म्हणे धन्यः झालों। आज विठ्ठला भेठलो।). He says “They alone are fortunate and godly in whose homes love prospers” (धन्य तोही लोक अवघा दैवाचा। सुकाळ प्रेमाचा घरोघरीं।).They are fortunate, says Tuka, who, having fallen into संसार, are dyed, heart and soul, in Hari-consciousness.(तुका म्हणे धन्य संसाराते आली। हरिरङ्गी रङ्गली सर्वभावें।). Eknath also says: “He is truly fortunate in the world, he, who dances dyed in Hari-consciousness and chants always names like RamakrishNa and Vaasudeva.” (धन्य जगीं तोचि एकः हरिरङ्गी नाचे। रामकृष्ण वासुदेव सदा स्मरण वाचें।).
Saint Purandaradasa sings that he is धन्य on seeing Tirupati VenkataramaNa(ನಿನ್ನ ನೋಡಿ ಧನ್ಯನಾದೆನೋ ಹೇ ಶ್ರೀನಿವಾಸ, ಹೇ ವೆಂಕಟೇಶ).
In other words, God-consciousness alone gives us a sense of fulfilment. That alone makes us truly fortunate,धन्य. ॐ धन्याय नमः ॐ
VISHNU SAHASRANAAMA 488
755. सत्यमेधा: (Satyamedhaah)
AS says: His intelligence or intellect never falters.(सत्या अवितथा मेधा अस्येति सत्यमेधा।).
PB says: His intellegince is wedded to Truth.
(सत्याभिमानिनी मेधा अस्येति।).
MC say: His intelligence is truthful and correct.
(सत्या समीचीना मेधा धी: यस्य सः सत्यमेधा:।)
He, by whose grace, the deserving and the
qualified become सत्य मेधा:।.(योग्यानां सत्या मेधा यस्मात् यस्य अनुग्रहात् सः).
He, whose desire and will, are truthful.(मेधा इच्छा, सत्या समीचीना मेधा यस्य सः।). मेधा means desire also. मेधाशब्दः इच्छार्थकतया अपि प्रयुज्यते।
He, by whose grace, the deserving and the
qualified entertain righteous desires.(सत्या मेधा
इच्छाशक्तिः योग्यानाम् यस्यानुग्रहात् सः।).
His intellect and intelligence are concerned with the true world.(सत्ये जगद्विषये मेधा ज्ञानं यस्य सः।). Unlike AS who proclaimed ब्रह्म सत्यं जगन्मिथ्या, Shri Madhwacharya says ब्रह्म सत्यं, जगत् सत्यम्। The world is really real and not just an
appearance, say the MC.
VISHNU SAHASRANAAMA 489
756. धराधरः (Dharaadharah)
AS says: He upholds the entire earth with all His own manifestations like Shesha(the Primordial Serpent).(अंशैः अशेषैः शेषाद्यैः अशेषां धरां धारयन् धराधरः।).
PB says: He upheld the Govardhan hillock.
(धरं गोवर्धनं शीघ्रं धृतवान् स धराधरः।).
MC say: He is the upholder of the earth.(धरति इति धरः, धरायाः भूम्याः धरः धराधरः।).
He delights Shesha, the upholder of the earth.
(धरां धत्ते इति धराधः शेषः, तं रमयति इति धराधरः।).
He upholds the mountains totally.(धरा: पर्वताः, आ सम्यक् धरति इति आधरः, धराणां आधरः धराधरः।). God says in Shrimad Bhagavatam : भूधराणाम् अहं स्थैर्यम्। (“I am the stability of the mountains”.)
He is always there, so धरः, He is the custodian of joy, so आधर:. (ध्रियते सर्वदा अवतिष्ठति इति धरः, धृङ्
अवस्थाने, आ आनन्दस्य धरः आधरः।).
Nature is subordinate to Him.(धरा प्रकृतिरपि अधरा अवरा यस्मात् सः धराधरः।).
Brahmaa etc, though less in stature compared to Him, also sustain the world.(स्वस्मात् अधराः अवराः ब्रह्मादयोऽपि धरा: लोकधारकाः यस्मात् यस्य अनुग्रहात्
सः धराधरः।).
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This word धराधर means mountain also. Parvati is refered to as ‘the daughter of mountain’ in
the verse we recite while offering धूप during
Shiva Pujan: धराधरसुतानाथ धूर्जटे धवलप्रभ। धूपमाघ्रपयामीश दशाङ्गं गुग्गुलान्वितम्।। Shiva is the lord
(नाथ) of the daughter of the mountain(धराधर सुता), Parvati being the daughter of Himalaya.
Shiva’s matted locks(जटा) are perpetually
tremulous(धू, धुञ् कम्पने) due to the falling गङ्गाजल(He is गङ्गाधर) , so He is धूर्जटी. He is कर्पूरगौर, camphor-complexioned, so His radiance(प्रभा) is white(धवल). I am making Him, the Lord(ईश), smell (आघ्रापयामि) the incense (धूप) which has ten ingredients (दशाङ्गम्) besides
the herb called गुग्गुलु. ॐ धराधराय नमः ॐ
VISHNU SAHASRANAAMA 490
तेजोवृषो द्युतिधरः सर्वशस्त्रभृतां वरः।
प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः।।(94)(8 Names).
757. तेजोवृष: (Tejovrishah)
AS says: As the sun, He showers light and lustre.(आदित्यरूपेण तेजसां वर्षणात्।).
PB says the same as above.
MC say: Through the sun and the moon, He rains light and lustre.(वर्षति इति वृषः, सूर्यादिद्वारा तेजसां वृषः तेजोवृष:।).
The lustrous owe their lustre to Him.(तेजस्विनां
तेजसः वृषः।).Gita तेजः तेजस्विनामहम् VII -10.
He showers the creative vigour, necessary for
the creation of the universe.(ब्रह्माण्डकारणस्य तेजसः वृषः तेजोवृषः।).
The brave owe their bravery to Him.(तेजः पराक्रमः, पराक्रमिणां तेजसः पराक्रमस्य वृषः तेजोवृष:).
Through Lakshmi, He showers on the devotees
all that they wish for.(तेजः लक्ष्मीः, तेजसा लक्ष्म्या द्वारा वर्षति भक्तानाम् अभीष्टान् इति तेजोवृष:।).
The liberated are full of lustre. He showers their wishes.(तेजसां तेजस्वरूपिणां मुक्तानाम् अभीष्टवर्षक
इति तेजोवृषः।).
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Like God, the Sadguru is also तेजोवृष. He showers His lustre very soothingly(शिवाय ब्रह्मतेजसे as we say in our Deepanamaskaara Stotra). The pure and the pious shower us with all that is good and gracious(वर्षत सकळ मङ्गळीं,
ईश्वरनिष्ठांची मान्दियाळी) as Saint Jnaneshwar says in his prayer, पसायदान.
Satsang works wonders. Drenched by the showers(वर्षा) of lustre(तेजस्) and grace, even a
soul who has gone astray is spiritually reclaimed. Tulasidas says: सज्जनफल पेखिअ ततकाला, काक होहिं पिक बकउ मराला । सुनि आचरज करै जनि कोई, सतसंगति महिमा नहीं गोई। (The effect of holy company is immediate; the crow turns into cuckoo and the crane into a swan. Let none be
surprised to hear this; the glory of satsang is
not a secret)(Ramcharitmanas – बालकाण्ड).
Our Shri Chitrapura Guruparampra Charitra is
full of anecdotes of such miracles wrought by
our Sadguru-s who are तेजोवृष and मंगलवृष।
ॐ तेजोवृषाय नमः ॐ
VISHNU SAHASRANAAMA 491
758. द्युतिधरः (Dyutidharah).
AS says: He has a radiant form.(द्युतिम् अङ्गगतां कान्तिं धारयन् द्युतिधरः।).
PB says: His raidiance excels Indra’s and is not to be found in this mortal world.(इन्द्राभिभावुकाम् अतिमानुषीं द्युतिं धृतवान् द्युतिधरः।).
MC say: He is endowed with beauty, lustre and radiance.(धरतीति धरः, द्युतेः शोभायाः धरः द्युतिधरः।).
He is the giver of things which are beautiful and radiant. (द्युतिं शोभां दधते ददतीति द्युतिधाः शोभाप्रदाः, तान् राति ददाति इति द्युतिधरः।).
He delights us with things that are radiant and
beautiful.,(द्युतिं शोभां दधते धारयन्तीति द्युतिधाः शोभाधारकाः, तैः रमयतीति द्युतिधरः।).
He is the giver of the sun, moon etc to the world(द्युतीः किरणान् दधत इति द्युतिधाः सूर्यचन्द्रादयः, तान्
राति ददाति इति द्युतिधरः।).
God is luminous (द्युतिः). The Knowers who cherish Him in their hearts are द्युतिधाः। He delights them. (प्रकाशरूपत्वात् द्युतिः भगवान्, तं हृदये
दधत इति द्युतिधाः ज्ञानिनः, तान् रमयतीति द्युतिधरः।).
ज्ञान is called द्यौ, He is the bearer of ज्ञान and bliss.(द्यौ: ज्ञानम्, द्यौरिति ज्ञानम् उद्दिष्टम्, तस्य आनन्दस्य च
धरः इति द्युतिधरः।).
—————————-++—————
God is luminous, द्युतिधर, and we, too, are luminous because we are His tiny particles
(ममैवांशो जीवलोके जीवभूतः सनातनः – Gita) and we
partake of His nature which is सत् चित् and आनन्द. Like Him, we, too, are intrinsically glow-
lamps of love and peace(प्रेमस्वरूप, शान्ति स्वरूप).
But, our nature is overlaid by माया and her unholy brood(lust, anger etc). We are like the sun and the moon eclipsed by Rahu as AS says in दक्षिणामूर्ति स्तोत्रम् (राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात् , verse no.6). When the eclipse is over, the sun and the moon bounce back as द्युतिधर once again. For our ‘eclipse’ to be over, we need the benign guidance of the Sadguru
(तस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये). We need सत्संग, the company of the good and the godly. Such satsang is itself the fruit of His grace.
Says Goswami Tulasidas: बिनु सतसंग बिबेक न हॊई। रामकृपाबिनु सुलभ न सोई।(Without satsang, discrimination will not dawn and,without the
grace of Shri Rama, satsang will not be easy.).
(Ramacharitamaanas – बालकाण्ड).
In this New Year, Shobhanakratu, let us pray to our beloved Lord Shri Bhavanishankar and our revered Guruparampara to bless us with both – सत्संग and विवेक – sothat we remain द्युतिधर forever.
VISHNU SAHASRANAAMA 492
759. सर्वशस्त्रभृतां वरः (Sarvashastrabhritaamvarah)
AS says: He is the foremost among the wielders of weapons.(सर्व शस्त्रभृतां वरः।).
PB says: He was foremost among those who wielded the weapons during battle with demons like Naraka, Jaraasandha etc.(जरासंधादि समरे श्रेष्ठ: शस्त्रभृतां च यः। स ख्यातः सर्वंलोकेषु सर्वशस्त्रभृतां
वरः।।).
MC say the same and add as under:
He is full and perfect. He is foremost among the wielders of weapons.(परिपूर्णत्वात् सर्वः, शस्त्रधारिषु श्रेष्ठत्वात् शस्त्रभृतां वरः।).
He imparts dynamic strength to act, to the wielders of a variety of weapons and He gives them joy.(वापयति गमयति इति वः, रमयतीति रः, सर्वशस्त्रभृतां वः रश्चेति सर्वशस्त्रभृतां वरः।).
The wielders of weapons receive His boons.
(सर्वशस्त्रभृतां वरप्रदत्वात् सर्वशस्त्रभृतां वरः।). Arjuna,
for example, received Pashupataastra from
Lord Shiva.
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God, when He incarnates, is foremost among the wielders of weapons(सर्वशस्त्रभृतां वरः). Devi, too, is like Him. Durga Saptashati says that all the gods and goddesses gifted Her their weapons as well as ornaments and empowered Her to battle the demons who tormented the three worlds (अन्यैरपि सुरैर्देवी भृषणैरायुधैस्तथा। सम्मानिता ननादोच्चैः
साट्टहासं मुहुर्मुहुः।). She became सर्वशस्त्रभृतांवरा.
Whether it is God or Goddess, these weapons
were employed only for protection of the virtuous and elimination of the vile and the wicked. (परित्राणाय साधूनां विनाशाय च दुष्कृताम्).
Sri Rama, despite being a सर्वशस्त्रभृतांवर, was never reckless with His weapons. In fact, He was cordial and courteous to a fault towards
His foes. He is the personification of Dharma(रामो विग्रहवान् धर्मः). He never forgot that even warfare is governed by Dharma. Hit and hurt by Rama’s arrows, Ravana faints and he would have been an easy prey to Rama. But, see how Rama reacts: He gently tells Ravana:
“O Ravana, you have fought ferociously and have slayed many of my valiant fighters. But, knowing that you are now too tired, I will not
make you target of my killer-arrows. Go back to Lanka, take complete rest at night; I know you are now in great distress induced by the war. Come back again in a chariot duly armed with arrows. Then, you can witness my strength”. (कृतं त्वया कर्म महत् सुभीमं हतप्रवीरश्च कृतस्त्वयाहम् । तस्मात् परिश्रान्त इति व्यवस्य न त्वां शरैः मृत्युवशं नयामि।। प्रयाहि जानामि रणार्दितस्त्वं प्रविश्य रात्रिं च रराज लङ्काम्।आश्वास्य निर्याहि रथी सधन्वी तदा बलं प्रेक्ष्यसि
मे रथस्थः)(युद्ध काण्ड, 59-143,144). What a magnanimous gesture of benevolence to a worst enemy! A gesture probably unheard of anywhere on the battlefield!
VISHNU SAHASRANAAMA 493
760. प्रग्रह: ,(Pragrahah)
AS says: He receives the leaves, flowers etc
offered by the devotees.(भक्तैः उपहृतं पत्र पुष्पादिकं
प्रगृह्णाति इति प्रग्रह:।). With the reins of His Grace, He restrains(binds as it were) the unruly sense-horses running in the wilderness of sense-objects.(धावतो विषयारण्ये दुर्दान्त इन्द्रियवाजिनः
तत्प्रसादेन रश्मिनेव बध्नाति इति वा).
PB says: Being charioteer, He controlled Arjuna
as one restrains a good horse with reins.(पार्थः
सारथिनानेन सदश्व इव रश्मिभिः। प्रग्रह्यते यतः तत् स्यात् प्रग्रहः
समुदाहृतः।).
MC say: His knowledge is excellent.(प्रकृष्टः ग्रहः ज्ञानं यस्य सः।).
He, by whose Grace, one receives excellent
knowledge.(प्रकृष्टः ग्रहः ज्ञानं यस्मात् सः।).
His Grace is most excellent(ग्रहः अनुग्रहः, प्रकृष्टः अनुग्रहः यत् कर्तृकः सः प्रग्रहः।).
The nine planets are controlled by Him.(प्रकृष्टाः ग्रहाः नवग्रहाः येन सः प्रग्रह:।). ಸಕಲ ಗ್ರಹ ಬಲ ನೀನೇ ಸರಸಿಜಾಕ್ಷ says Saint Purandaradaasa.
In regulating the universe, He is like the reins.
(जगन्नियन्त्रणे प्रग्रह इव).
The good and the righteous are wedded to Truth, thanks to Him.(सज्जनानां प्रकृष्टः ग्रहः सत्ये
अभिनिवेशः यस्मात् सः।)
——————————————–
The Lord says in Gita that He will accept and ‘enjoy’ a leaf, a flower, a fruit and even water that we offer Him with love and devotion.(पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतम्
अश्नामि प्रयतात्मनः।। 9-26). The devotee who offers must be disciplined and self-controlled (प्रयतात्मा). The offering must be with Bhakti(भक्त्या). If these two conditions –
भक्ति and प्रयतात्मता – are fulfilled, then, He ‘eats,
consumes, enjoys'(अश्नामि) our नैवेद्य. He, then,
becomes प्रग्रह, the name no.760, under reference. Not merely ग्रह but प्र ग्रह, प्रकर्षेण
गृह्णाति, He will grab our offering as it were.
What did Sudama offer? A handful of beaten rice, but, Krishna grabbed it, He was प्रग्रह!
What did Shabari offer? A fistful of berries,
tasted and tested by her beforehand!. Shri Rama wholeheartedly accepted them. He was प्रग्रह. God hungers for our love(भावाचा भुकेला भगवन्त). He was Pragraha for Sudama; He was Pragraha for Shabari. He will be प्रग्रह for us too if only we have the guileless, simple heart of Shabari and Sudama. ॐ प्रग्रहाय नमः ॐ
VISHNU SAHASRANAAMA 494
761. निग्रहः (Nigrahah)
AS says: Taking control of all, He metes out
punishment when necessary.(स्ववशेन सर्वं निगृह्णाति
इति निग्रहः।). While doing निग्रह He is Rudra and while bestowing अनुग्रह He is Dakshinamoorti.
PB says: Regardless of Arjuna’s prowess, just by His wonderful charioteering He reins in the
opponents.(अर्जुनपौरुषनिरपेक्षेण सारथ्यवैचित्र्येण निग्रह्यन्ते शत्रवः इति निग्रहः।).
MC say: He punishes the morally delinquent.
(नीचान् निगृह्णाति इति निग्रह:।).
He stops or blocks (where necessary).(निगृह्णाति
निरुणद्धीति निग्रह:।) In the Gita, the Lord says it is He who releases the rain and it is He who blocks it.(अहं वर्षम् उत्सृजामि निगृह्णामि च। 9-19).
He knows very well.(नितरां गृह्णाति जानाति इति निग्रह:).
He, from whom ensues perpetual ज्ञान and
अनुग्रह – Knowledge and Grace.(नितरां ग्रहः ज्ञानम्
अनुग्रहो वा यस्मात् सः।).
He inspires all, so नि, He accepts(is) all and everything.(सर्वं नयति प्रणयति इति निः, सर्वं गृह्णाति उपादत्ते इति ग्रहः।).
———————————————-
God is पञ्चकृत्यपरायण. One of Shree Lalita’s names is पञ्चकृत्यपरायणा. God or Goddess is
adept in discharging five functions: creation
(सृष्टि), maintenance(स्थिति), dissolution(लय),
punishment(निग्रह) and benediction(अनुग्रह).
God is respectively refered to as Brahmaa,
VishNu, Maheshvara, Rudra and DakshiNamoorti . Nigraha, name no. 761, is the speciality of Rudra. When we go astray from the path of virtue, He punishes us and makes us weep(रोदयति इति रुद्रः). God does not punish the animals because they don’t have viveka
(discrimination) which is a gift of Buddhi. He
has endowed us with Buddhi and yet, gleefully, we go on committing errors of omission and
commission, thus inviting His wrath. He gets angry like parents or teachers who get angry when the kids misbehave. He has every right to be angry. Don’t we call Him पिता त्वमेव!
However, if we positively respond to His निग्रह,
we emerge stronger than we were, and then,
in retrospect, even the निग्रह looks like अनुग्रह, a blessing in disguise. The hard knocks of निग्रह make us aware of who we are, what for we are here etc. Now, Rudra’s definition changes: रुत् द्रावयति इति रुद्रः(Rudra is He who melts away our
sorrow). Imitating Arjuna, we can then say: नष्टो मोहः स्मृतिर्लब्धा निग्रहात् रुद्र मेऽधुना। (O Rudra, thanks to Your punishment, my delusion is now over and I have got back my memory.)
ॐ निग्रहाय नमः ॐ
VISHNU SAHASRANAAMA 495
762. व्यग्र (Vyagra)
AS says: He has no end or extinction.(विगतम् अग्रम् अन्तो विनाशो अस्येति व्यग्रः।). He is engrossed in fulfilling the wishes of His devotees.(भक्तानाम्
अभीष्टप्रदानेषु व्यग्र इति वा।).
PB says: Dissatisfied with Arjuna’s warfare, He came to the fore and took on the enemies.
(युद्धक्रम असहिष्णत्वात् पार्थविद्विड् विनिग्रहे। योऽसौ व्यग्र:
समाख्यातः।).
MC say: There is none superior to Him.(विगतः अग्रः अधिकः प्रधानो वा यस्यापेक्षया सः व्यग्र:।).
He is uniquely or specially superior. (विशेषेण अग्रः
प्रधानो वा व्यग्र:।).
Being unique He is वि, He is foremost, so अग्रः।
(विशिष्टत्वात् वि, सर्वप्रथमत्वात् अग्रः।)
Among the Knowers, He is foremost.(वयः ज्ञानिनः,
तेषु अग्रः प्रधान:।).
अग्रम् means support according to the lexicon
Medini. He has no support.(विगतम् अग्रम् अन्यदालम्बनं यस्य सः व्यग्र:, अग्रम् आलम्बने समूहे…इति
मेदिनी।).
He is Himself His unique support.(विशिष्टः स्वयमेव स्वस्य अग्रम् आलम्बनं यस्य सः।).
To Brahmaa etc He provides special support.
(विशिष्टम् अग्रम् आलम्बनं ब्रह्मादीनां यस्मात् सः।).
————————————–+——We have covered the three names – प्रग्रह, निग्रह and व्यग्र – individually along with several meanings proffered by the Acharyaa-s. As I said before, there are many triads which sound like aphorisms or Sootraa-s in VSN when read together. The above three names is one such example. The Sootra means we have to be Vyagra(engaged) in Nigraha (control) with Pragraha(reins, लगाम in Hindi). Let me explain:
In Kathopanishad, Yama tells Nachiketa that senses are like horses and the mind is like reins(इन्द्रियाणि हयानाहुः and मनः प्रग्रहमेव च). Buddhi is the charioteer(बुद्धिं तु सारथिं विद्धि).
So, the message of this triad is : our mind is the reins(प्रग्रह) and it should be engaged/engrossed (व्यग्र) in restraining(निग्रह) the runaway senses. He alone, who does it with Buddhi as the charioteer, reaches the end of the road viz,the supreme abode of VishNu, says Yama.(विज्ञानसारथिर्यस्तु मनः प्रग्रहवान् नरः। सोऽध्वनः परमाप्नोति तद्विष्णोः परमं पदम्।।(1-3-9). This is a valuable guideline for us all .
Vyagra has several meanings like – being perplexed, frightened, alarmed and also engrossed. AS has employed this last meaning above with reference to God.
I am reminded of a Subhashita of Shri Jagannatha Pandita where he has used व्यग्र in this sense of ‘being engrossed’: अनवरत परोपकार व्यग्रीभवदमलचेतसां महताम्। आपातकाटवानि स्फुरन्ति वचनानि भेषजानीव।।(vide भामिनी विलास 1-120)(The words of the noble, perpetually engrossed in doing good to others, may sound outwardly bitter, but, are actually wholesome like medicines.).
Jagannatha adorned the court of the Mughal Emperor Shah Jehan, who confered on him the title: Panditaraja. He enriched Sanskrit literature with his भामिनी विलास, गङ्गालहरी and रसगङ्गाधर( a standard work on rherorics and poetics) and many other compositions. His life is the theme of the famous Marathi drama bearing his name. Remember the song Jaya Gange Bhagirathi?
ॐ व्यग्राय नमः ॐ
VISHNU SAHASRANAAMA 496
763. नैकशृङ्गः (Naikashringah)
AS says: He has four horns(चतु:शृङ्गो नैकशृङ्गः।).
The four horns have been variously explained symbolically. Patanjali in his commentary on
PaNini quotes a RgVedic Mantra (चत्वारि शृङ्गा त्रयो अस्य पादा….) and says the bull is शब्दब्रह्म and its four horns are नाम, आख्यात, उपसर्ग and निपात.
PB says: He wields many weapons to tackle His opponents.(नैकशृङ्गो यस्य नैकं स्यात् शृङ्गं वैरिबाधकम्।
शृ हिंसायाम्।).
MC say: He is present in bulls etc that have more than one(न एक) horns.(ऋषभाद्यन्तर्यामिरूपेषु
एकशृङ्गो न भवतीति नैकशृङ्गः।).
He is blemishless, so न, He is one and only supreme overlord, so एक शृङ्ग। (कोऽपि दोषः नास्त्यस्मिन् इति दोषदूरत्वात् न, एकं मुख्यं शृङ्गं यस्य सः एक
शृङ्गः। शृङ्गं प्रभुत्वे शिखरे चिह्ने विषाणोऽत्कर्षयोः …इति मेदिनी।).
He has many exalted excellences.(शृङ्गम् उत्कर्षः, नैकानि शृङ्गाणि उत्कर्षाः यस्मिन् सः।).
The exalted attributes of Brahmaa etc are due to Him.(ब्रह्मादीनां नैकानि शृङ्गाणि उत्कर्षाः येन सः।).
The many peaks of mountains are due to Him.
(पर्वताणां नैकानि शृङ्गाणि शिखराणि यस्मात् सः नैकशृङ्गः।).
Distinguishing marks are known as शृङ्ग and He has many insignia like conch, discus, mace and the lotus (शृङ्गं चिह्नम्, नैकानि शृङ्गानि शङ्ख चक्रादीनि यस्य सः।).
The respective insignia of various gods(and goddesses) are due to Him.(इतर देवता प्रभ्रृतीनां
शृङ्गाणि चिह्नानि यस्मात् सः।).
—————- ——————–++++++–
Naika means not (न) one(एक). It means many. It need not mean only four. Shringa means horn as well as peak, like peaks of mountains. In the case of God, it means peaks of excellence. So, नैकशृङ्ग means He has innumerable peaks of excellence(सद्गुण). In the नाम रामायणम् sung melodiously and popularised by revered monks of Sri RamakrishNa Mission, we have अगणित गुणगणभूषित राम.(‘ Rama is adorned with countless clusters of excellences’). Thus, Shri Rama is नैकशृङ्ग. In his शिवमहिम्न स्तोत्र, Acharya Pushpadanta says: असितगिरिसमं स्यात् कज्जलं सिन्धु पात्रे, सुरतरुवरशाखा लेखनी पत्रमुर्वी । लिखति यदि गृहीत्वा शारदा सर्वकालं, तदपि तव गुणानामीश पारं न याति।। (O Lord, even assuming that the ink is as
much as Mt Kailas, the ocean is the inkpot, the
branch of Kalpavriksha is the quill( pen) and the vast earth is itself the paper, Mother Sharada as the scribe will not be able to keep count of Your excellences even if She keeps writing all the time!). In other words, God, call Him VishNu or Shiva, is Naikashringa; His peaks of excellence are countless ॐ नैकशृङ्गाय नमः ॐ
VISHNU SAHASRANAAMA 497
764. गदाग्रजः (Gadaagrajah)
AS says: (During sacrifice) the respective deity manifests(जायते) from the Mantra(गद) at the very beginning(अग्र). So, it is निगदाग्रज, but, नि has been dropped.(निगदेन मन्त्रेण अग्रे जायत इति
निशब्दलोपं कृत्वा गदाग्रजः।). KrishNa had a younger brother called Gada. KrishNa was born prior to Gada, so गदाग्रजः।).(गदो नाम श्री वासुदेवावरजः; तस्मादग्रे जायत इति गदाग्रजः।).
PB says the same as the second meaning of AS.(गदनाम्नश्च अग्रजत्वात् गदाग्रज इतीरित:).
MC say the same as above and add:
He is revealed by the Knowledge of Truth, the
Knowledge that puts an end to the illness of
Samsara.(गदः संसारात्मकः रोगः, तादृशं गदम् आ सम्यक्
ग्रसते परिहरति इति गदाग्रं तत्वज्ञानम्। तस्माद् जायते
अभिव्यज्यत इति गदाग्रजः।).
He is always reciting the Vedaa-s. He was there before creation.(गदति वेदं सर्वदा इति गदः, अग्रे
सृष्टेः प्राक् अभिव्यक्तो भवति इति अग्रजः।). The Taittiriya Upanishad says: सदेव सोम्येदमग्र आसीत्।
Sacred books that describe His excellences are गदाः, foremost (अग्र) among them is Veda.
He is revealed through Veda.(गदन्ति भगवद्गुणान्
इति गदाः वैदिकग्रन्थाः, तेषु अग्रः वेदः, तस्मात् जायते सम्यक्
अभिव्यज्यत इति गदाग्रजः।).
Vedaa-s are गदाः because they teach what is good for us and the means to attain it. He was there before the Vedaa-s.(हितसाधनं गदन्ति इति गदाः वेदाः, तेभ्यो अग्रे अभिव्यक्तत्वात् गदाग्रजः।).
Veda is गद because it speaks(गदति) of God’s attributes. In Veda, the principal(अग्र) part is the Upanishad. He is revealed through it. (गदति भगवद्गुणान् इति गदः वेदः, तत्र अग्रः उपनिषद्भागः, तत्र जायते विशेषतः अभिव्यज्यत इति गदाग्रजः।).
VISHNU SAHASRANAAMA 498
चतुर्मूर्तिचतुर्बाहु: चतुर्व्यूहश्चतुर्गतिः।
चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात्।।(95)(8 Names)
765. चतुर्मूर्ति: (Chaturmoortih)
AS says: He has four manifestations as Viraat, Sootraatmaa, Avyaakrita and Tureeya(चतस्रो मूर्तयः विराट् सूत्र अव्याकृत तुरीयात्मानो अस्य इति चतुर्मूर्ति:). Sootra stands for Taijass, Avyaakrita for Praajna. Or He has four manifestations, each with a different colour- white, red, yellow and dark(सिता रक्ता पीता कृष्णा चेति चतस्रो मूर्तयोऽस्येति वा).
PB says: In the Yadu dynasty, His four manifestations are Balabhadra(Balarama),
Vaasudeva(KrishNa Himself), Pradyumna (KrishNa’s son) and Aniruddha(KrishNa’s grand
son).(बलभद्रो वासुदेवः प्रद्युम्नश्च अनिरुद्धकः। चतस्रो मूर्तयॊ यस्य स चतुर्मूर्ति उच्यते।).
MC say the same as PB and AS, but, add:
The efficient four-faced Brahmaa is His own
form.(चतुरः निपुणः चतुर्मुखः ब्रह्मा मूर्तिः प्रतिमा यस्य सः
चतुरमूर्तिः, चतुरमूर्तिरेव चतुर्मूर्तिः।).
The four Vedaa-s or the four chapters of
Brahma Sootra are like His forms.(चत्वारः वेदाः
ब्रह्मसूत्रस्य चतुरध्याया वा मूर्तिः प्रतिमा इव यस्य सः।)
Mobile, stationary, ever-present and mental –
these are His four forms or icons(चतस्रः मूर्तयः
चलाचल नित्यसन्निहित मानसभेदेन चतुर्विधप्रतिमाः यस्य सः।)
VISHNU SAHASRANAAMA 499
766. चतुर्बाहु: (Chaturbaahuh)
AS says: He has four arms. This name is mostly applied to Vaasudeva..(चत्वारो बाहवोऽस्येति चतुर्बाहुः
इति नाम वासुदेवे रूढम्।). Vaasudeva means KrishNa.
PB says: It is said in VishNu PuraaNa that the Lord entered the womb of Devaki with four arms and Devaki entreats Him to please withdraw this form sothat Kamsa, the demon, may not be aware of the incarnation.(उपसंहर सर्वात्मन् रूपमेतत् चतुर्भुजं। जानातु मा अवतारं ते कंसोऽयं दितिजन्मजः।।).
MC say : He, who has four arms.(चत्वारः बाहवः यस्य सः चतुर्बाहु:).
Even the liberated are endowed with four arms
by Him.(चत्वारो बाहवो मुक्तानां यस्मात् सः चतुर्बाहु:). This
may apply to the liberated in their विदेह state.
This applies to incarnations like Shri Swami
Samarth also. They are known to have given
visions to devotees in this form.
His arms are very efficient in protecting the
universe.(चतुराः लोकरक्षणादौ निपुणाः बाहवः यस्य सः
चतुरबाहुः, चतुरबाहुरेव चतुर्बाहुः।).
Like arms efficiently doing our bidding, all gods
are subordinate and efficient like His arms.(चतुरा: निपुणाः देवाः बाहवः इव तदधीनतया कार्यंनिर्वाहकाः यस्य सः।)
He bestows the four primary wishes like Dharma etc. (चत्वारि बानि कामितानि चतुर्बानि धर्मादीनि, ब कामने, चतुर्बानि आजुहोति ददातीति चतुर्बाहु:।).
He is very efficient(चतुरः) and, at the time of
Pralaya, annihilates everything.(चतुरः, बाधते प्रलये सर्वं विलोडयतीति बाहुः।).
VISHNU SAHASRANAAMA 500
767. चतुर्व्यूह: (Chaturvyoohah)
AS says: He has four manifestations as said in the Aitareya Upanishad (3-2-8) – the Person in the body, in the Vedic metre, in the Vedaa-s and the Great Person.(शरीर पुरुष, छन्दःपुरुषो वेदपुरुषो महापुरुषः इति उपनिषदुक्ताः चत्वारः पुरुषाः व्यूहा अस्येति चतुर्व्यूहः।).
PB says: He confers the four objectives of life.
(चतुर्व्यूह इति ख्यातः चतुर्वर्गप्रदो हि सः।)
MC say: He is enquired into by the four Vedaa-s.(चतुर्भिः व्यूह्यते तर्क्यते विचार्यत इति यावत्
चतुर्व्यूहः।).
His exposition by special kind of inference is in the four chapters of Brahma Sutras-s.(चतुर्षु
ब्रह्मसूत्रस्य चतुरध्यायेषु विशिष्टः ऊहः तर्कः विचारः यस्य सः
चतुर्व्यूहः।).
He is the subject of logical enquiry into the four Vedaa-s.(चतुर्भिः वेदैः विशिष्टाः ऊहाः तर्काः यस्मिन् सः।).
He (as Atman) has four states of consciousness(described in MaaNDookya
Upanishad) – Vishva, Taijass, Praajna and
Tureeya.(चत्वारः व्यूहाः विश्व तैजस प्राज्ञ तुरीयनामकाः
स्वरूपात्मकविभागाः यस्य सः चतुर्व्यूहः।)
The group of four yugaa-s is by Him.(चतुर्णां युगानां व्यूहः निर्माणं विभागो वा यस्मात् सः चतुर्व्यूह:।).
(In VSN, names no.300 and 301 are युगादिकृत् and युगावर्त respectively.)
VISHNU SAHASRANAAMA 501
768. चतुर्गतिः (Chaturgatih)
AS says: He is the goal of those who belong to the four VarNaa-s(BraahmaNa, Kshatriya, Vaishya, Shoodra) and the four Aashrama -s
(Brahmachari, Grihasta, Vasnaprastha and
Sanyaasa ) and perform their ordained duties(आश्रमाणां वर्णानां चतुर्णां यथोक्तकारिणां
गतिः चतुर्गतिः।).
PB says: He bestows on the worshippers four kinds of attainments commensurate with their
degree of devotion.(उपासक अभियोग तारतम्य कृतक्रमात् चतस्रः प्राप्तय: अस्मिन् इति चतुर्गतिः।).PB does not elaborate on these four attainments.
MC say the same as AS and add: He is understood by the study of the four Vedaa-s(चतुर्भिः अपि वेदैः गम्यते अवगम्यत इति).
He has pervaded the Vedaa-s as their subject-
matter, so He is चतुर्गः, He is blissful, so तिः।
(चतुर्षु वेदेषु गच्छति प्रतिपाद्यतया सन्निहितो भवति इति चतुर्ग:,
आनन्दरूपत्वात् तिः, आनन्दं तीति वै वदेत् इत्युक्ते:).
Those belonging to the four VarNa and four
Aashrama are blessed with knowledge by Him.
(चतुर्णां वर्णाश्रमिणां गतिः ज्ञानं यस्मात् सः।).
Those belonging to the four VarNa and Aashrama are bestowed मोक्ष by Him.(चतुर्णां
वर्णाश्रमिणां गतिः मोक्ष: यस्मात् सः।)
He is the goal of four kinds of devotees
(distressed, seekers of knowledge,desirous of wealth and the Knowers refered to in Gita(7-16)(चतुर्विधा भजन्ते माम् इति गीतोक्तेः चतुर्भिः आर्त
जिज्ञासु अर्थार्थी ज्ञानिभिः गम्यत इति।).
He is the ultimate goal and shelter for the four पुरुषार्थ (goals of life).(चतुर्णां पुरुषार्थानां धर्मार्थकाममोक्षाणां गतिः आश्रयः।).
The four kinds of Mukti are due to His grace.
(चतस्रः गतय: सालोक्य सारूप्य सामीप्य सायुज्यरूपाः यस्मात् सः चतुर्गतिः।)
VISHNU SAHASRANAAMA 502
769. चतुरात्मा (Chaturaatmaa)
AS says: His mind is unsullied, being free from
attachment, aversion etc.(रागद्वेशादिरहितत्वात् चतुर
आत्मा मन: अस्येति). He has the quartet – mind, intellect, I-sense and chitta.(मनोबुद्ध्यहङ्कारचित्ताख्य अन्तःकरणचतष्टयात्मकत्वाद् वा).
PB says: According to their eligibility, He reveals Himself clearly to the devotees in their four states – wakefulness, dream, deep sleep and the supramental. (अधिकारि तारतम्येन जाग्रदादिषु
स्फुटीकरणात् चतुरात्मा।)
MC say: He is a very skillful Master.(चतुरश्चासौ आत्मा च चतुरात्मा।).
To the Saadhakaa-s He bestows efficient body and mind during the course of their साधना।
(साधकानां साधनानुष्टाने चतुरः आत्मा देहःमनो वा येन सः।)
According to their eligibility, He makes the minds of the devotees seek the four objects of life(पुरुषार्थ). (चतुर्षु धर्मार्थकाममोक्षेषु जनानां योग्यतानुसारेण आत्मा मनो यस्मात् सः।)
He pervades the four Vedaa-s as their ultimate
purport.(चतुर्ष्वपि वेदेषु आतनोति प्रतिपाद्यतया व्याप्नोति इति,।).
He moves perpetually in the four directions.
(चतसृष्वपि दिक्षु अततीति चतुरात्मा, अत सातत्यगमने।).
He consumes and digests(as Vaishvaanara) the four kinds of food. Gita 15-14)(भक्ष्य भोज्य लेह्य
पेयभेदेन चतुर्विधम् अन्नम् अदयत इति चतुरात्मा।).(अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापान समायुक्तः पचाम्यन्नं चतुर्विधम्।).
VISHNU SAHASRANAAMA 503
770. चतुर्भाव: (Chaturbhaavah)
AS says: The quartet of four Purushaartha-s
arises from Him.(धर्मार्थकाममोक्षाख्य पुरुषार्थ चतुष्टयं भवति उत्पद्यते अस्मादिति चतुर्भाव:।).
PB says: Scripture and charity in gross and subtle forms have been explained by Him
(thus making a total of four).(शास्त्र दानादि कृत्य
अभिव्यञ्जनात् स्थूल सूक्ष्मतः। चतुर्भाव: समाख्यातः।). PB does not explain these four.)
MC say: भाव means भक्ति. He, towards whom four kinds of devotees have four kinds of aspiration, is Chaturbhaava.(भावः भक्तिः, चत्वार: भावाः चतुर्विधाः भक्तयः यस्मिन् विषये सः चतुर्भाव:।)
Gita- 7-16. चतुर्विधाः भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।).
He is the purport of the four Vedaa-s .(चतुर्णामपि वेदानां भावः आशयः यस्मिन् सः।).
Four kinds of beings arise from Him.(जरायुज अन्डज स्वेदाज उद्भिज्ज इति चतुर्विधाः प्राणिनः भवन्ति अस्मादिति चतुर्भावः।).(those born from womb, egg,
sweat and from (the seeds sown in) earth.)
He gives rise to the four divisions like BraahmaNa etc(चतुरो वर्णान् ब्राह्मणादीन् भावयति उत्पादयति इति).
He is revealed in the four Vedaa-s. He protects
all.(चतुर्षु भाति प्रकाशते इति चतुर्भः, अवति सर्वं रक्षति इति
अवः।).
—–++————————————–
Although none of the above commentators has
given it, I am venturing to add my own interpretation as follows: चतुर्भाव signifies He is attainable through four attitudes – of the servant(दास्य भाव), of the friend(सख्य भाव), of the parents towards the child(वात्सल्य भाव) and of the lover(गोपी भाव or राधा भाव full of माधुर्य). These four are exemplified by Hanuman, Arjuna, Yashoda and Gopikaa-s respectively. The spirit of self-surrender(आत्म निवेदन) becomes more and more intense as we rise from दास्य upwards and it reaches its acme in the attitude of Gopi, Meera (मेरे तो गिरिधर गोपाल दूसरा न कोई), and AnDal(poet-saint among the Vaishnavite Alwars. She looked upon herself as the bride of Vishnu) etc. ॐ चतुर्भावाय नमः ॐ
VISHNU SAHASRANAAMA 504
771. चतुर्वेदवित् (Chaturvedavit)
AS says: He knows the true and correct import of the four Vedaa-s.(यथावद् वेत्ति चतुर्णां वेदानाम् अर्थमिति चतुर्वेदवित्।).
PB says: He reveals Himself to the scholars
well-versed in the four Vedaa-s(कोविदानां चतुर्वेदविदां प्रतिभाति इति चतुर्वेदवित्।).
MC say the same as AS and add:
He is attained by the study of four Vedaa-s.
(चतुर्वेदैः लभ्यत इति चतुर्वेदवित्।).
He is understood only by those to whom Vedaa-s constitute a subject of study.(चत्वारः वेदाः येषां ज्ञेयाः ते चतुर्वेदाः, सर्ववेदज्ञाः, तैरेव वेद्यते ज्ञायत इति
चतुर्वेदवित्।).
He imparts knowledge of the four Vrdaa-s to
Brahmaa etc(चतुरः वेदान् ब्रह्मादीन् प्रति वेदयति इति
चतुर्वेदवित्।)
772. एकपात् (Ekapaath)
AS says: The universe is just one quarter of His
glory.(एकः पादः अस्येति एकपात्। ) Purusha Sookta says: पादोऽस्य विश्वा भूतानि। गीता says: विष्टभ्याहमिदं
कृत्स्नम् एकांशेन स्थितो जगत्। 10-42).
PB says: Incarnation like Rama or KrishNa is only one quarter of His splendour.(एकांशेन अवतीर्णत्वात् राम कृष्णादिरूपेण इति एकपात्।)
MC say the same as AS and add:
He is the sole protector. He moves everywhere.
(एकपो मुख्यपालकः सन् अततीति एकपात्, अत सातत्यगमने
इति धातोः).
(At the time of dissolution) He gobbles even Brahmaa, the chief protector.(एकपं मुख्यपालकं
ब्रह्माणम् अपि अत्ति इति एकपात्।)
He is the principal protector.(एकः मुख्यः पाति रक्षतीति एकपात्।
He alone does, He alone protects.(एष एव करॊति
एष एव पातीति च एकपात्।)
VISHNU SAHASRANAAMA 505
समावर्तोऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः।
दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा।।96।।(9 Names)
773. समावर्तः (Samaavartah)
AS says: He keeps the wheel of Samsara moving very well.(संसारचक्रस्य सम्यगावर्तक इति
समावर्त:।).
PB says: His various manifestations with all their splendour keep recurring again and again.(व्यूहस्य विभवस्यापि यस्यास्ति आवर्तनं स तु।
समावर्त: समाख्यातः।)
MC say: He is equally present everywhere.
(समतया आ समन्तात् वर्तत इति समावर्त:।).
He is present everywhere blissfully.(सर्वत्र सं समीचीनः आ आनन्दरूपी सन् वर्तत इति समावर्त:।)
Thinking, pondering is आवर्तः, He from whom one is blessed with right thinking.(आवर्तः चिन्तनम्। सम्यक् आवर्तः चिन्तनं यस्मात् सः समावर्त:।)
He ensures proper living by the Knowers.
(मा ज्ञानं, तया सहिताः समाः, ज्ञानिनः, तान् आ सम्यक् वर्तयतीति समावर्त:।).
He is the Supreme, He is the essence, so सः, मा is Lakshmi and knowledge, being with मा He is
मावर्तः। (सारत्वात् श्रेष्ठत्वात् सः, मा लक्ष्मी ज्ञानं वा, तया सहैव वर्तत इति मावर्तः।).
He is impartial and keeps the wheel of Samsara moving according to the deserts of the souls. (स्वयं समः वैषम्यरहितः सन् तत्तत् योग्यतानुसारेण संसारचक्रम् आवर्तयति इति समावर्त:।)
———————+———————–
The above name समावर्त reminds us of समावर्तन,
a ceremony in marriage. The name has endured over hundreds of years and we need to know its original significance. Originally, it meant the Gurukula-graduate(स्नातक) on his home-bound journey, taking a right-about-turn (सम्यक् आवर्तन) from the Gurukula and, with the permission of his
Acharya, enter गृहस्थाश्रम to be a householder.
(गृहस्थ). Hence, समावर्तन preceded विवाह. Now,
the Gurukula in the enchanting woods is a thing of the past. So, the Samaavartan(right-about-turn) of the
present-day bridegroom is not from the old-type Gurukul, but a High School, a College or a Vedic पाठशाला under the auspices of a Math(मठ).
VISHNU SAHASRANAAMA 506
774. निवृत्तात्मा (Nivrittaatmaa)
AS has two variants: अनिवृत्तात्मा and निवृत्तात्मा।
अनिवृत्तात्मा – Being present everywhere, He has not turned away from anywhere.(सर्वत्र वर्तमानत्वात्
न निवृत्त आत्मा कुतोऽपीति अनिवृत्तात्मा।).
निवृत्तात्मा- His Self, His mind have turned away from sensory objects.(निवृत्त आत्मा मनो विषयेभ्योऽस्येति वा निवृत्तात्मा।). (This meaning is
applicable to incarnations like Rama and
KrishNa).
PB says: He is incessantly engaged in taking care of the universe being compassionate, but,
is yet totally detached.(कृपालुतया एषः जगत्संवलिताधिकारः स्वतस्तु तत् असम्मतमनाः निवृत्तात्मा।)
MC say: During creation-time, He expands the
universe which had returned to subtle state
during dissolution.(प्रलयकाले स्थूलरूपेण निवृत्तं जगत्
सृष्टिकाले आतनुते विस्तारयति इति निवृत्तात्मा।).
He accepts as devotees those dispassionate souls who have renounced संसार. (संसारान्निवृत्तान्
विरक्तान् आदत्ते स्वभक्ततया इति निवृत्तात्मा।).
To those who have turned their back to संसार,
He is their distinguished Master.(संसारान्निवृत्तानाम्
आत्मा विशेषतः स्वामी।).
He, in whom are reposed the minds of those
who have turned their back on संसार. (संसारान्निवृत्तानां आत्मा मनः यस्मिन् यस्य विषये सः निवृत्तात्मा।).
He, whose mind is devoted to those who have
turned their back on संसार. (संसारान्निवृत्तेषु यस्य आत्मा मनः सः निवृत्तात्मा।).
He, from whom never turns away the soul of the liberated.(मुक्तात्मन: अनिवृत्तः आत्मा मनो वा यस्मात्।).
At all times His mind is devoted to all matters
(about His creation).(नितरां वृत्तः सकलविषयेषु प्रवृत्तः
आत्मा मनो यस्य सः।)
He, whose mind turns away from sacrifices etc
performed by unworthy persons.(अयोग्यकृतयज्ञादिभ्यो निवृत्त आत्मा मनो यस्य सः निवृत्तात्मा।)
VISHNU SAHASRANAAMA 507
775. दुर्जयः (Durjayah)
AS says: He cannot be conquered.(जेतुं न शक्यत इति दुर्जय:।).
PB says: Neither mankind nor gods etc are able to control or conquer Him with all their strength.(शक्त्या देव मनुष्याद्यैः वशीकर्तुं न शक्यत इति).
MC say: None can conquer Him in any respect.
(कस्मिन् अपि विषये केनापि जेतुम् अशक्यत्वात् दुर्जयः।)
He can be attained with painful exertion(अभ्यास). (दुःखेन जेतुं प्राप्तुं शक्यः दुर्जयः।)
He rises above, He ‘conquers’ all sorrow and
faults and deficiencies(दुः दुःखं तदुपलक्षितं निखिल
दोषजातं च जयति अभिभवति इति दुर्जयः।).
He, by whose grace one is able to ‘conquer’
sorrow.(दुः दुःखस्य जयः यस्मात् यस्य अनुग्रहात् सः दुर्जयः।)
776. दुरतिक्रमः (Duratikramah)
AS says: The sun etc don’t disobey or transgress His commands, being afraid of Him.
(भयहेतुत्वाद् अस्य आज्ञां सूर्यादयो न अतिक्रामन्ति इति
दुरतिक्रमः।) Katha Upanishad says: The fire burns, the sun shines and Indra, Vaayu and Yama, the fifth, run His errands – all because of His fear. (भयाद् अग्निस्तपति भयात् तपति सूर्यः। भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चम:। 2-3-3).
PB say: To all those who disdain His lotus-feet, there is none to save, none to wipe out their
sins.(अतिक्रम्य स्वपादाब्जं सर्वेषां प्रापकान्तरम्। नास्तीति
सर्वपापघ्नः सः स्मृतो दुरतिक्रमः।).
MC say: None can disobey or over-rule Him.
(केनापि अतिक्रमितुं न शक्यत इति दुरतिक्रम:।).
He is beyond sorrow etc(दुःखादेः अतिक्रान्तो दुरतिक्रम:।).
He, who enables His devotees to go beyond
sorrow.(भक्तानां दुः दुःखम् अतिक्रामयति इति दुरतिक्रमः।)
He is above malignant and evil forces.(दुः दुष्टशक्ती: अतिक्रमत इति दुरतिक्रमः।)
He enables His devotees to overcome evil forces.(भक्तानां दुः दुष्टशक्तीः अतिक्रामयति इति दुरतिक्रम:।)
VISHNU SAHASRANAAMA 508
777. दुर्लभः (Durlabhah)
AS says: He is attained by (genuine) devotion,
which is rare.(दुर्लभया भक्त्या लभ्यत्वात् दुर्लभः।). Gita says: भक्त्या लभ्यः अनन्यया। 8-22
PB says: He is not attainable by those who have not conquered their senses.(अजितेन्द्रियदुष्प्रापो दुर्लभ: स च कथ्यते।).
MC say: He is attainable by painful effort.(दुःखेन
लब्धुं शक्यः दुर्लभः।)
He is enshrined in the heart by devotees with
painful effort. He is served by the devotees.
(भक्तैः दुःखेन लायते आदीयते हृदये दुर्लः, ला आदाने, भक्तैः भायते सेव्यते इति भः, भ सेव्यत्वे।).
He is unique and different from the souls who are subject to sorrow.(दुः दुःखं लान्ति आददते इति
दुर्ला: जीवात्मानः, तेभ्यः भाति विलक्षणो भवति इति दुर्लभः,
भ वैलक्षण्ये।)
He tears asunder the wicked and the vicious, who entertain evil forces.(दुः दुष्टशक्तिं लान्तीति दुर्लाः
दुष्टाः, तान् भाति विदारयतीति दुर्लभः, भ विदारणे।)
He deludes those who accept perverse views
or doctrines.(दुः दुष्टमतं लान्तीति दुर्लाः अन्यथाज्ञानिनः,
तान् भाति सम्मोहयतीति दुर्लभः, भ सम्मोहने।).
VISHNU SAHASRANAAMA 509
778. दुर्गमः (Durgamah)
AS says: With painful effort He is known(realised). (दुःखेन गम्यते ज्ञायत इति दुर्गमः।).
PB says: He, being immensely lustrous, is inaccessible to the weak(morally, spiritually) just as seeing the mid-day sun is not within the reach of the weak in sight.(नेत्रदुर्बलवृत्तीनां मध्याह्न द्युमणेर्यथा। दुःष्प्रापाधृष्यतेजस्त्वात् दुर्गमः परिकीर्तितः।।).
MC say the same as AS and add the following:
He is attained with painful effort(दुःखेन गम्यते प्राप्यत इति दुर्गमः।).
He gives rise to sorrow; He wipes out sorrow(being dispenser of Karmaphala).(दुः दुःखं गमयति प्रापयति निर्गमयति वा दुर्गमः।).
He builds, He bestows inaccessible resorts iike VaikuNTha to the devotees.(दुर्गं दुर्गम्यं वैकुण्ठादि भाति भक्तानां कृते माति निर्माति ददातीति यावत् दुर्गमः।).
He creates hells etc as the destination for the
wicked and the vicious.(दुः दुष्टैः गम्यते प्राप्यत इति दुर्गं
नरकादि माति निर्मातिति दुर्गमः।)
He imparts very well the knowledge of Vedaa-s and scriptures, attainable with painful effort.(दुःखेन गम्यते अवगम्यत इति दुर्गं वेदशास्त्रम् , तत्
मापयति प्रमापयति इति दुर्गमः।).
VISHNU SAHASRANAAMA 510
779. दुर्गः (Durgah)
AS says: One has to battle many odds and obstacles to attain Him.(अन्तरायप्रतिहतैः दुःखाद् अवाप्यत इति दुर्गः।).
PB says: He is inaccessible to the wicked and the vicious.(दुष्प्रवेशतया दुर्गः पापिभिः सर्वथैव सः।).
MC say: He is known and realised with painful effort.(दुःखेन गम्यते अवगम्यते प्राप्यत इति दुर्गः।). In
Kathopanishad we have दुर्गं पथस्तत् कवयो वदन्ति
1-8-1.
He punishes with sorrow those who deserve it.
(दुः दुःखं दुःखयोग्यान् प्रति गमयति प्रापयति इति दुर्गः।)
He makes the demons sorrowful.(दुः दुःखं गमयति
दैत्यान् प्रति इति दुर्गः।).
He wipes out the sorrow of His devotees.(दुः दुःखं भक्तानां गमयति निर्गमयति इति दुर्गः।).
He sends the wicked to hell.(दुः दुष्टान् नरकादीन् प्रति गमयति इति दुर्गः।).
He has Durgaa as His spouse.(दुर्गा अस्य अस्तीति
दुर्गः।).
—————————————++++–
All the above meanings are applicable to our Mother Durgaa Parameshwari. To be with Her is to feel as secure as in a fort(दुर्ग) in an hour of crisis.. Our revered Parama Guru built the Durgaa Parameshwari Temple and felt at home in that feeling of security She afforded. (दुर्गं निर्माय दुर्गायै यो स्वसर्गं रुरोध तम्). To be with Her in spirit, in fair weather and foul, is to put an end to the round of endless rebirths(स्वसर्ग निरोध). HE keenly desired that we, too, should be blessed with this attainment. For this, however, we need to have an unwavering awareness of our true identity, ज्ञान, which alone can confer joy, आनन्द, always and everywhere. Hence, HE named His kutir as JNANANAND sothat everytime we notice this name, while in Karla, His message will resound within us. How thoughtful of Him, our dear
Parama Guru! ॐ दुर्गाय नमः ॐ दुर्गायै नमः ॐ
VISHNU SAHASRANAAMA 511
780. दुरावासः (Duraavaasah)
AS says: With painful effort, the Yogis enshrine Him in their consciousness in the state of Samaadhi.(दुःखेन आवास्यते चित्ते योगिभिः समाधाविति
दुरावासः।).
PB says: Being close to His sacred feet is very
difficult.(दुष्करः तत्पदावासः इति दुरावासः।).
MC say: The devotees enshrine Him in their heart with painful effort.(दुःखेन स्वहृदये भक्तैः
आवास्यत इति दुरावासः।)
He enables us to experience both sorrow and joy. He is everywhere.(दुः दुःखम् आ आनन्दं च
वापयति ज्ञापयतीति दुराव:, आ समन्तात् स एव इति आस:।)
He completely puts an end to sorrow and joy that comes in the way of ज्ञान for the devotees.(दुः दुःखं ज्ञानविरोधि आ आनन्दं च भक्तानां आ सम्यक् स्यति
समापयति इति दुरावासः, षोऽन्तकर्मणि इति धातोः।).
He puts an end to the joy, knowledge and
strength of the wicked.(दुः दुष्टानां आ आनन्दं वं ज्ञानं बलं वा आ स्यति नाशयति इति दुरावासः।).
VISHNU SAHASRANAAMA 512
778. दुर्गमः (Durgamah)
AS says: With painful effort He is known(realised). (दुःखेन गम्यते ज्ञायत इति दुर्गमः।).
PB says: He, being immensely lustrous, is inaccessible to the weak(morally, spiritually) just as seeing the mid-day sun is not within the reach of the weak in sight.(नेत्रदुर्बलवृत्तीनां मध्याह्न द्युमणेर्यथा। दुःष्प्रापाधृष्यतेजस्त्वात् दुर्गमः परिकीर्तितः।।).
MC say the same as AS and add the following:
He is attained with painful effort(दुःखेन गम्यते प्राप्यत इति दुर्गमः।).
He gives rise to sorrow; He wipes out sorrow(being dispenser of Karmaphala).(दुः दुःखं गमयति प्रापयति निर्गमयति वा दुर्गमः।).
He builds, He bestows inaccessible resorts iike VaikuNTha to the devotees.(दुर्गं दुर्गम्यं वैकुण्ठादि भाति भक्तानां कृते माति निर्माति ददातीति यावत् दुर्गमः।).
He creates hells etc as the destination for the
wicked and the vicious.(दुः दुष्टैः गम्यते प्राप्यत इति दुर्गं
नरकादि माति निर्मातिति दुर्गमः।)
He imparts very well the knowledge of Vedaa-s and scriptures, attainable with painful effort.(दुःखेन गम्यते अवगम्यत इति दुर्गं वेदशास्त्रम् , तत्
मापयति प्रमापयति इति दुर्गमः।).
VISHNU SAHASRANAAMA 513
779. दुर्गः (Durgah)
AS says: One has to battle many odds and obstacles to attain Him.(अन्तरायप्रतिहतैः दुःखाद् अवाप्यत इति दुर्गः।).
PB says: He is inaccessible to the wicked and the vicious.(दुष्प्रवेशतया दुर्गः पापिभिः सर्वथैव सः।).
MC say: He is known and realised with painful effort.(दुःखेन गम्यते अवगम्यते प्राप्यत इति दुर्गः।). In
Kathopanishad we have दुर्गं पथस्तत् कवयो वदन्ति
1-8-1.
He punishes with sorrow those who deserve it.
(दुः दुःखं दुःखयोग्यान् प्रति गमयति प्रापयति इति दुर्गः।)
He makes the demons sorrowful.(दुः दुःखं गमयति
दैत्यान् प्रति इति दुर्गः।).
He wipes out the sorrow of His devotees.(दुः दुःखं भक्तानां गमयति निर्गमयति इति दुर्गः।).
He sends the wicked to hell.(दुः दुष्टान् नरकादीन् प्रति गमयति इति दुर्गः।).
He has Durgaa as His spouse.(दुर्गा अस्य अस्तीति
दुर्गः।).
—————————————++++–
All the above meanings are applicable to our Mother Durgaa Parameshwari. To be with Her is to feel as secure as in a fort(दुर्ग) in an hour of crisis.. Our revered Parama Guru built the Durgaa Parameshwari Temple and felt at home in that feeling of security She afforded. (दुर्गं निर्माय दुर्गायै यो स्वसर्गं रुरोध तम्). To be with Her in spirit, in fair weather and foul, is to put an end to the round of endless rebirths(स्वसर्ग निरोध). HE keenly desired that we, too, should be blessed with this attainment. For this, however, we need to have an unwavering awareness of our true identity, ज्ञान, which alone can confer joy, आनन्द, always and everywhere. Hence, HE named His kutir as JNANANAND sothat everytime we notice this name, while in Karla, His message will resound within us. How thoughtful of Him, our dear
Parama Guru! ॐ दुर्गाय नमः ॐ दुर्गायै नमः ॐ
VISHNU SAHASRANAAMA 514
780. दुरावासः (Duraavaasah)
AS says: With painful effort, the Yogis enshrine Him in their consciousness in the state of Samaadhi.(दुःखेन आवास्यते चित्ते योगिभिः समाधाविति
दुरावासः।).
PB says: Being close to His sacred feet is very
difficult.(दुष्करः तत्पदावासः इति दुरावासः।).
MC say: The devotees enshrine Him in their heart with painful effort.(दुःखेन स्वहृदये भक्तैः
आवास्यत इति दुरावासः।)
He enables us to experience both sorrow and joy. He is everywhere.(दुः दुःखम् आ आनन्दं च
वापयति ज्ञापयतीति दुराव:, आ समन्तात् स एव इति आस:।)
He completely puts an end to sorrow and joy that comes in the way of ज्ञान for the devotees.(दुः दुःखं ज्ञानविरोधि आ आनन्दं च भक्तानां आ सम्यक् स्यति
समापयति इति दुरावासः, षोऽन्तकर्मणि इति धातोः।).
He puts an end to the joy, knowledge and
strength of the wicked.(दुः दुष्टानां आ आनन्दं वं ज्ञानं बलं वा आ स्यति नाशयति इति दुरावासः।).