VISHNU SAHASRANAAMA
PART 4
781 Onwards
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 512
781. दुरारिहा (Duraarihaa)
AS says: He kills the wicked demons etc.
(दुरारिणो दानवादयः तान् हन्तीति दुरारिहा।).
PB says: He kills the wicked who have given up the Vedic path and have taken to evil ways.
(दूरारिणस्तु दुर्मार्गगामिनः तान् निहन्ति यः। त्रयीमार्गत्याजनाद्यैः
स स्यात् नित्यं दुरारिहा।). Trayimàrga means the path shown by the three Vedaa-s.
MC say: He kills the wicked and the wayward.
(दुररणं दुर्गतिं, ऋ गतौ तत् शीलमेतेषां इति दुरारिणः दुःष्टाः
तान् हन्तीति दुरारिहा।).
The wicked are hostile to the good and the
righteous. He kills them.(दुष्टाः, आ सम्यक् अरयः
सज्जनानां दुरारयः, तादृशान् हन्तीति दुरारिहा।).
He wipes out sorrow of devotees and their ignorance, which is the ‘enemy’ of their joy.
(दुः दुःखम्, आ आनन्दः तस्य अरिरिव अज्ञानं भक्तानां, तौ हन्ति परिहरति इति दुरारिहा।).
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The demons killed by Devi(ref.Saptashati) and
Shri KrishNa(ref.Bhagavata) represent the ‘demons’ lurking within us. In his MhaNti यमुनातटी नेटकी बाई नेटकी Santa Ramavallabhdas says: ऐसी ही माझी कान्हाई माझी कृष्णाई….अहं कोल्हासुर
वधोनी..कोहं कंस मारिला। दंभ दर्प अभिमान त्याचा संहार केला। क्रोध निंदा अज्ञान त्याचा ठाव पुसीला। अविद्या थोर ती राक्षसी तिचा गळा निवटीला।ऐसी ही माझी कान्हाई..
(Ego is Kolhasura, arrogance(‘do you know who I am’) is Kamsa, Avidyaa is the demoness
Pootanaa. (Rest of the words in the MhaNti are quite clear, so I am not translating.).(It is not clear who is the Kolhasura Santa RVD is refering to. The city, Kolhapur, is named after the demon Kolhasura, killed by goddess Ambadevi(popularly called Ambabai) whose temple draws thousands of devotees daily. There is no reference to Kolhasura in Bhagavatam).
Above name, दुरारिहा, reminds us of the assurance of the Lord in Gita: परित्राणाय साधूनाम् विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे।। (For the protection of the pious and the annihilation of the wicked and the vicious, and for establishing Dharma, I incarnate in every Age)(4-9). ॐ दूरारिघ्ने नमः ॐ
VISHNU SAHASRANAAMA 513
शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः।
इन्द्रकर्मा महाकर्मा कृतकर्मा कृतागमः।।97।।(8 Names)
782. शुभाङ्गः (Shubhaangah)
AS says: He is meditated upon as endowed with beautiful limbs.(शोभनैः अङ्गैः ध्येयत्वात्।)
PB says: By assuming very handsome form, He ‘deceives’ the demons.(मायामोहनवेषेण असुर विप्रलम्भकः।). He became मोहिनी and outwitted the demons when the pitcher of Amrit(nectar)
came up during समुद्रमंथन।
MC say: His forms, His limbs are radiant, full of lustre.(शोभन्ते इति शुभानि दीप्तानि, शुभ् दीप्तौ, तादृशानि अङ्गानि देहाः अवयवाः वा यस्य सः शुभाङ्गः।).
Gods like Brahmaa,auspicious in nature, are like His limbs.(शुभाः मङ्गलात्मकाः ब्रह्मादयः यदङ्गानि स
शुभाङ्गः।)
Veda is auspicious. By describing His excellences, Veda is an aid to understanding Him.(अङ्गम् उपायः, ‘अङ्गं गात्रे प्रतीक उपाययोः’ इति मेदिनी, शुभः मङ्गलात्मकः शोभति भगवद्गुणानिति वा शुभः वेदः, शुभ भाषणे, शुभः अङ्गं ज्ञानसाधनं यस्य सः।)
VISHNU SAHASRANAAMA 514
783. लोकसारङ्गः (Lokasaarangah)
AS says: He accepts, He imbibes the essence
of the people like a butterfly.(लोकानां सारं सारङ्गवद्
भृङ्गवद् गृह्णाति इति लोकसारङ्गः।). The butterfly imbibes honey, the essence of flowers. Likewise, the Lord accepts the essence of भक्ति
expressed in the offering of a leaf, a flower, a fruit etc.(यथा सारङ्गः भृङ्गः पुष्पाणां सारं मकरन्दं गृह्णाति एवं परमेश्वरोऽपि लोकानां पत्रपुष्पकफलाद्यर्पणरूपं सारं गृह्णाति इति लोकसारङ्गः – Commentary on AS’ भाष्य).
The essence of Creation is Aum. He is attainable by Aum. (लोकसारः प्रणवः, तेन प्रतिपत्तव्यः इति वा).
PB says: He leads people (devotees) on the path of enjoyment and liberation, the path that is not contrary to Dharma.(लोके यत्सारं न्यायाद् अनपेतं भोगमोक्षवर्त्म तत् गच्छति). In Gita, the Lord says: “I am काम that is not contrary to Dharma”.(धर्माविरुद्धो कामोऽस्मि भूतेषु भरतर्षभ).
MC say: He leads devotees to Vaikuntha, the cream of creation.(भक्तान् लोकसारं लोकश्रेष्ठं वैकण्ठादि
प्रति गमयतीति लोकसारङ्ग:).
He is known as Purusha. Being within all beings, He imbibes qualitatively the best joy the soul is capable of, like ज्ञानानन्द .(लोक्यते दृश्यते ज्ञायत इति यावत्, ज्ञानिभिः पुरुष इति लोक:, सारं सारभूतं सुखं गृह्णाति इति सारङ्गः।).
He is the support and the refuge of all. He leads the liberated to experience the cream of joy.(सर्वाश्रयत्वात् लॊकः, सारं मुक्तानां सारं सुखं ग्राहयतीति
सारङ्गः।).
He accepts the cream, the essence of joy, so He is loka; He enters the best things in creation as Vibhooti.(लाति आदत्ते उत्कृष्टं कं सुखमिति
लॊकः, सारं वरं पदार्थं विभूतिरूपेण गच्छति प्रविशति इति
सारङ्गः।)
He enables people(devotees) to acquire strength and wealth.(लोकानां जनानां सारं बलं धनं वा
गमयति प्रापयति इति लोकसारङ्गः।).
He is the essence in creation and He leads the qualified seekers to experience Him.(लोके सारभूतं
स्वात्मानं गमयति ज्ञापयति इति लोकसारङ्गः।)
Vedaa-s constitute the cream of the scriptures. He makes us understand them.(लोकाः अवलोकनसाधनानि शास्त्राणि, लोकसारः वेदशास्त्रम्, तं गमयति अवगमयति इति लोकसारङ्गः).
VISHNU SAHASRANAAMA 515
784. सुतन्तुः (Sutantuh)
AS says: This world is a beautiful expansion of His thread.(शोभनः तन्तुः विस्तीर्णः प्रपञ्चो अस्येति सुतन्तुः।). His creation is like a cloth and the variety of flora and fauna is like an exquisite(सु)
thread(तन्तु). He is a Master Weaver!
PB says: He is like a beautiful net to trap the demons. (शोभन:असुरग्रहणवागुरातन्तुः ).
MC say: He is blissful. From His blissful nature He has spun innumerable incarnations.(सुखरूपत्वात् सु, तादृशेन स्वेनैव तन्यते विस्तीर्यते अनन्तावताररूपैः इति सुतन्तुः।).
The large expanse of scriptures is तन्तु. He from whom this beautiful expanse has emanated is Sutantu.(तन्यते विस्तीर्यत इति तन्तुः, शास्त्रप्रपञ्च:, शोभनः तन्तुः शास्त्रप्रपञ्चः यस्मात् सः सुतन्तुः।).
He expands(increases) happiness of the souls.
(तन्यते विस्तीर्यत इति तन्तुः, जीवात्मनां सुखस्य तन्तुः सुतन्तुः।).
He, whose glory is propagated by the spiritual seekers, is Sutantu.(साधकैः सुष्टु तन्यते विस्तीर्यते यशसा
इति सुतन्तुः।).
VISHNU SAHASRANAAMA 516
785. तन्तुवर्धनः (Tantuvardhanah)
AS says: He enlarges that thread(of creation) and also snaps it(when necessary). (तमेव तन्तुं
वर्धयति छेदयतीति वा तन्तुवर्धनः।).
PB says the same.(संसारतन्तुं सन्तनोति इति तन्तुवर्धनः।)
MC say: He expands His network of scriptures by inspiring teaching, writing commentaries etc,.(तन्यते विस्तीर्यते स्वेनैव इति तन्तुः शास्त्रप्रपञ्चः, तं
वर्धयति पाठप्रवचनद्वारा व्याख्यादिनिर्माणद्वारा च इति
तन्तुवर्धनः।).
Tantu is the world or the field of scholarship.
Knowledge about it is वः, such knowledge itself
is His wealth.(तन्तुः तन्यमानः शास्त्रप्रपंच: जगद्रूप: प्रपञ्चो वा तद्विषयकं वः ज्ञानं तन्तुवः, वरिति ज्ञानमुच्यते
इत्युक्ते:, तादृशं धनं यस्मिन् सः तन्तुवर्धन:।).
He, who gives to the devotees the wealth in the form of knowledge of the world and scriptures.(तन्तुवरात्मकम् धनं भक्तानां यस्मात् सः
तन्तुवर्धनः।).
He expands Himself in the form of His various incarnations.(स्वेनैव तन्यते अवताररूपैः विस्तीर्यत इति
तन्तुः, तं वर्धयति इति तन्तुवर्धन:।).
In the case of Draupadi in dire distress, He kept lengthening her garment endlessly.
(तन्तून् तन्त्वात्मकपटान् वर्धयति द्रौपद्यर्थम् इति तन्तुवर्धनः।).
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Although none of the commentators has refered to it, I am venturing to offer a meaning
in the light of Taittiriya Upanishad. While giving an affectionate and instructive sendoff to the
Graduates of his Gurukula, the Acharya enjoins on them as a sacred duty to extend their families. Their family tree should not die with them. प्रजातन्तुं मा व्यवछेत्सी: is the command. Homeward return of the Graduate is known as समावर्तन, kept alive in our marriage rituals. After coming home, his sweet home, he gets married. In that context, the Acharya commands him: “Don’t snap the thread of
progeny”(vide शिक्षावल्ली). Progeny (प्रजा तन्तु) is God’s gift, hence VishNu is Tantuvardhanah.
ॐ तन्तुवर्धनाय नमः ॐ
VISHNU SAHASRANAAMA 517
786. इन्द्रकर्मा (Indrakarmaa)
AS says: His way of doing is like Indra.(इन्द्रस्य कर्मेव कर्म अस्येति इन्द्रकर्मा,ऐश्वर्यकर्म इत्यर्थः।). इदि धातु
means parama aishvarya (इदि परमैश्वर्ये) i.e. supreme lordship, supremely prosperous etc.
AS does not use the word in the sense of the
Chieftain of gods because Indra himself is His
emanation.
PB says: He performed actions (like slaying of demons) in response to requests by gods like Indra etc who had come to Him in a mood of surrender.(प्रपन्न इन्द्राद्यर्थे दैत्यसंहाररूपकं कर्म यस्यास्ति सः इन्द्रकर्मा।).
MC say: He gave rise to Indra (whose wife is Shachi), Vaayu and GaruDa, all of whom are
called Indra according to Shri Madhwacharya.
(इन्द्रः वायुदेवः, इन्द्रः गरुडः, इन्द्रः शचीपतिः इति श्रीमद् आचार्यैः व्याख्यातम् – तानि कर्माणि यस्य सः).
He gave rise to powerful gods like Brahmaa etc.(क्रियन्त इति कर्माणि, इन्द्राः अतिसमर्थाः ब्रह्मादयोऽपि
यस्य कर्माणि स: इन्द्रकर्मा।).
He performs actions that yield prosperity, actions that give what the devotees wish for.
(इदम्तीति परमैश्वर्यशालीनि इदं भक्ताभीष्टं रान्तीति वा इन्द्रात्मकानि कर्माणि यस्य सः इन्द्रकर्मा।).
Indra is the presiding deity for the hand because of Him.(इन्द्रः कर्म हस्तेन्द्रियकर्माभिमानी यस्मात् सः इन्द्रकर्मा।).
The souls constitute His Karma(handiwork).
They are capable(in achieving a lot in life) because of Him.(कर्माणि जीवाः, कर्म जीव उदाहृतः इत्युक्ते:, जीवाः समर्थाः येन सः).
He is the witness of all this. He is the all-doer.
(इदं सर्वं पश्यतीति इन्द्रः, करोति सर्वम् इति कर्मा।)
He crafted the senses for us.(इदं विषयजातं प्रति
द्रवन्तीति इन्द्राणि इन्द्रियाणि, तानि कर्माणि यस्य सः।).
VISHNU SAHASRANAAMA 518
787. महाकर्मा (Mahaakarmaa)
AS says: His creation consists of huge elements like sky etc.(महान्ति वियदादीनि भूतानि कर्माणि कार्याणि अस्य इति महाकर्मा।).
PB says: His accomplishments are outstanding
inasmuch as He has to take care of the surrendered and mete out punishment to the
unrighteous wicked, most compassionate that He is.(प्रपन्नपरिपालनार्थं दुराचारदण्डनार्थं परमकारुणिकस्य तस्य महान् व्यापारः इति महाकर्मा।)
MC say: He graciously gets done by His devotees praiseworthy acts like listening to scriptures etc.(भक्तानां महान्ति उत्तमानि कर्माणि शास्त्रश्रवणादीनि यस्मात् यस्य अनुग्रहात् सः महाकर्मा).
कर्म has the meaning of स्वरूप (nature). His nature is exalted, most worthy of reverence.
(कर्म स्वरूपम् इति शब्दनिर्णये। महत् उत्तमं पूज्यं कर्म यस्य सः।)
The liberated have an adorable form(nature)
due to Him(His grace).(मुक्तात्मनां महत् उत्तमं कर्म
स्वरूपं यस्मात् अभिव्यक्तं सः महाकर्मा।)
महत् means radiant, lustrous. कर्म means jeeva
(soul). He blesses the liberated to have radiant
personalities.(महान्ति तेजस्वीनि कर्माणि जीवाः मुक्तजीवाः यस्मात् यस्य अनुग्रहात् सः, महत् शब्दः तेजोऽर्थः
इति शब्दनिर्णये, कर्म जीव उदाहृतः इति नारदीये।).
He enables devotees to worship Him properly.
(मह: पूजा आ सम्यक् क्रियते अनेनेति महाकर्मा।)
He is worthy of reverence. He is above ritualistic rules.(मह्यते इति मह:, न विद्यन्ते कर्माणि कर्मविधयः यस्मिन् सः)
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In Yoga Vaasishta, Vasishta tells Raama to be
a महाकर्ता, a Great Doer. “The noble ones don’t disregard time. (They are punctual)”.(न कालम् अतिवर्तन्ते महान्तः स्वेषु कर्मसु। 5-10-9). “Be a Great
Doer, a Great Enjoyer and a Great Renouncer, O Sinless One”.(महाकर्ता महाभोक्ता महात्यागी भवानघ।
6-115-1). Our कर्म becomes महत् when it is inspired by noble motive: बहुजन हिताय बहुजन सुखाय “for the good of the many, for the happiness of the many”.
The message of the year that we took leave of, was Shubhakratu(good thoughts, good deeds). The new year that has swung in, is Shobhanakratu. Its message is : The good deed must be done properly, nicely, with due regard to place(देश), time(काल) and whether
the beneficiary of our deed deserves it(पात्र).
Giving gift, for example, is Shubhakratu, but,
gift to an undeserving(अपात्रदान) is not
शोभनक्रतु. The doer of even a small act will be ‘great doer'(महाकर्मा) if his inspiring motive and attitude are good and exemplary (शोभन).
VISHNU SAHASRANAAMA 519
788. कृतकर्मा (Kritakarmaa)
AS says: He is ever-fulfilled, having done all that needs to be done. There is no unfinished
work.(कृतमेव सर्वं कृतार्थत्वात्, न कर्तव्यं किञ्चिदपि कर्म अस्य विद्यत इति कृतकर्मा।). His work is anchored in Dharma.(धर्मात्मकं कर्म कृतवान् इति।).
PB says: His conduct is good and righteous.
(स्वानुष्ठित सदाचारः कृतकर्मा इति कथ्यते।)
MC say: All that needs to be done has been
done by Him.(कृतानि कर्माणि सर्वाणि कार्याणि येन सः
कृतकर्मा।).
His actions are perfect and complete.(कृतकर्मा
पूर्णकर्मा।).
789. कृतागमः (Kritaagamah)
AS says: The scripture called Veda has been
composed by Him.(कृतो वेदात्मक आगमो येनेति कृतागमः।). The बृहदाण्यकोपनिषत् says RgVeda is His exhalation.(अस्य महतो भूतस्य निःश्वसितमेतद्
यदृग्वेदः। 2-4-10). Gita: “I alone am knowable through the Vedaa-s.(वेदैश्च सर्वैः अहमेव वेद्यः वेदान्तकृद् वेदविदेव चाहम्। 15-15)
PB says: Even Buddhist and Jaina scriptures are inspired by Him.(प्रणीत बुद्धार्हतादि सामयिकागमः
कृतागमः।).
MC say: He knows perfectly well the world which is His own creation.(कृतं स्वनिर्मितं जगत् आ सम्यक् गच्छति अवगच्छति इति कृतागम:।)
He knows perfectly well the deeds, both meritorious and sinful, of every soul. (कृतानि
जीवात्मनः पुण्यपापात्मकानि कर्माणि आ सम्यक् गच्छति
अवगच्छति इति कृतागमः।)
He is the creator of the tree called संसार. (कृतः
सृष्टः आगमः संसारवृक्षः येन सः कृतागमः।) Shrimad
Bhagavatam refers to संसार as a tree.(य एष संसारतरुः पुराणः 11-12-21).
He cuts down the tree called संसार.(कृतः छिन्नः
आगमः संसारवृक्षः येन सः कृतागमः।)
He creates and destroys the tree called the body (of each soul).(कृतः निर्मितः हिंसितो वा आगमः
शरीरवृक्षः येन सः।)
The souls get the fruits of their actions from Him.(कृतानि फलानि, तेषाम् आगमः प्राप्तिः यस्मात् सः।). There is Brahma Sootra (3-2-38) which says:
फलमत उपपत्तेः। Commenting on this, Shri Madhwacharya says: अत एवेश्वरात् फलं भवति।
(Therefore, the fruit accrues from the Lord.)
To the qualified and deserving, He makes Himself blissful.(आनन्दात्मकत्वात् आ
भगवान्, तस्य आगमः प्राप्तिः आगमः, योग्यान् प्रति येन सः।).
He brings about the extinction of कर्म-s. (कृतानां
कर्मणाम् आ समन्तात् गमः गमनं नाश इति यावत् येन सः
कृतागमः। Gita says: ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा 4-37.
VISHNU SAHASRANAAMA 520
उद्भव: सुन्दर: सुन्दो रत्ननाभः सुलोचनः।
अर्को वाजसनः शृङ्गी जयन्तः सर्वंविजयी।।98।।(10 Names)
790. उद्भवः (Udbhavah)
AS says: By His own sweet will, He takes noble birth(incarnates).(उत्कृष्टं भवं जन्म स्वेच्छया भजति इति). He, being the universal cause, is unborn.
(उद्गतम् अपगतं जन्म अस्य सर्वकारणत्वादिति वा उद्भवः।).
PB says: When He is ‘acting’ like a preceptor, He is as if above Samsara.(मोक्षोपदेशनटनात् भवात्
उद्गतवत् स्थितः। उद्भवः स तु विज्ञेयः।).
MC say: He is superb.(उत्कृष्टो भवति इति).
His rays are superb and He moves everywhere
and He knows everything.(उत्कृष्टाः भाः गभस्तयः यस्य सः उद्भः, वाति सर्वत्र गच्छति सर्वं अवगच्छति इति वा वः।)
He makes the sun, endowed with superb rays, to move. (उत्कृष्टा भाः गभस्तयः यस्य सः उद्भ: सूर्यः, तं
वापयति गमयति इति उद्भवः।).
He brings about uplift(of devotees).(उत् उत्कर्षं
भावयति प्रापयति इति उद्भवः, भू प्राप्तौ।)
His ‘birth’ is superb(उत्कृष्टः भवः जन्म यस्य सः उद्भवः।). In the Gita, the Lord says: जन्म कर्म च मे
दिव्यम् एवं यॊ वेत्ति तत्त्वतः 4-9).
The most excellent Rudra has emanated from Him.(उत्कृष्टः भवः रुद्रः येन सः उद्भवः।)
He sublimates our Samsara (उत्कृष्टः भवः संसारः येन सः उद्भवः।). संसारसारं भुजगेन्द्रहारम् God is the essence of Samsara.
The liberated rise above birth due to Him(His
grace).(मुक्तात्मानः उद्गताः भवात् जन्मनः येन सः उद्भवः।)
VISHNU SAHASRANAAMA 521
791. सुन्दरः (Sundarah)
AS says: His excellences are beyond what are found in this world.(विश्वातिशायि सौभाग्यशालित्वात्
सुन्दरः।)
PB says: He is very good looking.(सुन्दरः दृष्टिमनोहरः।)
MC say: He is revered well by the devotees.
(भक्तैः सु सुष्टु द्रियते आद्रियत इति सुदरः, दृङ् आदरे, बिन्दुः आधिक्यार्थे, अतः सुन्दरः।)
With His myriad excellences, He melts the hearts of His devotees.(स्वस्य अनन्तगुणैः भक्तानाम्
अन्तःकरणं सु उनत्ति द्रवीकरोति इति सुन्दरः, उन्दि क्लेदने।)
He holds a beautiful conch.(शोभनः दरः शङ्खो यस्येति सुन्दरः, सुदर एव सुन्दरः, बिन्दुरप्यवधारणे इति शब्दनिर्णये।).
In all incarnations He is beautiful. He wipes out the ignorance of the devotees.(सर्वावतारेश्वपि सुन्दर एव भवतीति सु। दारयति भक्तानाम् अज्ञानादीन् परिहरति इति दरः। सुदर एव सर्वावतारेश्वपि सुन्दर:।)
He gives beautiful gifts, so सुन्दः, He delights us
with these gifts, so र:. (सु सुन्दरपदार्थान् ददातीति सुन्दः, सुन्दरपदार्थैः रमयतीति रः।).
He destroys the happiness of the undeserving.
(सु अयोग्यानां सुखमेव दारयति नाशयति इति सुन्दरः।)
He delights Himself by giving us happiness.
(सु सुखमेव ददातीति सुन्द:, तेनैव रमत इति सुन्दरः।).
———————–+—-+++++++++++
God is beautiful, सत्यं शिवं सुन्दरम्, and His handiwork, Nature (inclusive of us), is beautiful too. Nature is a pageant of beauty. वो कौन चित्रकार है – these are words in a popular film song. Who has painted the peacocks(मयूरा: केन चित्रिता:?) asks a Subhashita. A nursery rhyme in Marathi sings about the beautiful sky, sun, moon, creepers, flowers etc and innocently concludes: “If Your world is so beautiful, how much more beautiful(sundara) You must be!”. (इतुके सुन्दर जग तुझें जर। किती तूं सुन्दर असशील?).
Symmetry, a staple of beauty, is woven into the very texture of Nature. There are a couple of books on this aspect of God. “What is Symmetry in Nature?” by Bobbie Kalman
explores symmetry with illustrations throughout the length and breadth of Nature.
Acharya Shankara highlighted the Ananda-aspect of God in His शिवानन्दलहरी and the सौंदर्य aspect of Devi in His सौंदर्यलहरी.
Saint Kabir says: “There is not even a wee bit of strain. With open eyes and a smile, keep gazing at His beautiful form around you(in
Nature).” (तनिक कष्ट नहीं धारौं। खुले नैन पहचानौं। हंसि
हंसि सुन्दर रूप निहारौं।).
The renowned Hindi poet Sumitranandan Pant
says: सुन्दर है विहग, सुमन सुन्दर। मानव, तुम सबसे सुन्दरतम।. (“The bird is beautiful, the flower is beautiful; O man, you are most beautiful”).
The Aitareya Upanishad says that the divinities of fire, wind, water, sun, moon etc, soon upon creation, clamoured for a suitable habitation. Then God evolved a cow and told them to enter it. In one voice they said: “not enough”(न अलम्). Poor horse also met the same fate. Then, God created पुरुषः – this word is inclusive of woman also, and lo, they all exclaimed: “Well done, पुरुष, indeed, is a masterpiece”. (सुकृतम्, पुरुषो वाव सुकृतम्). Thus it is that the human being is called a सुन्दरतम crown of creation!
VISHNU SAHASRANAAMA 522
792. सुन्द: (Sundah)
AS says: He moistens us, makes us wet very well. He is an ocean of mercy.(सुष्टु उनत्तीति सुन्द:, उन्दी क्लेदने, आर्द्रीभावस्य वाचकः करुणाकर इत्यर्थः।).
PB says: He makes even the minds of the demons moist(with kindness) very well.(असुरमनांसि सुष्टु उनत्ति क्लेदयति इति सुन्दः।)
MC say: To the deserving, He gives happiness.
(योग्येभ्यः सुखं ददातीति सुन्दः।)
He takes care of the happiness of the deserving.(योग्यानां सुखं दयते रक्षतीति सुन्दः।)
He deprives happiness to the undeserving.
(अयोग्यानां सुखं द्यति खण्डयतीति सुन्दः।)
By His countless excellences He moistens the hearts of His devotees.(स्वस्य अनन्तकल्याणगुणैः
भक्तानाम् अन्तःकरणं सुष्टुउनत्ति आर्द्रीकरोतीति सुन्दः,उन्दी
क्लेदने।)
He moistens His heart very well out of compassion for His devotees.(सुष्टु उनत्ति आर्द्रीकरोति भक्तजनविषयक करुणारसेन स्वान्तरङ्गम् इति
सुन्दः।)
He gives liberally.(सुष्टु एव ददातीति सुन्दः।)
Whatever He gives is superb in quality.(सु शोभनं
ददातीति सुन्दः।)
He gives Himself, blissful and beautiful, to His
devotees.(सु सुखात्मकमेव सुन्दरमेव स्वात्मानम् भक्तेभ्यो
ददातीति सुन्दः।)
He protects very well and, at the time of dissolution, annihilates too.(सुष्टु दयते द्यति संहारकाले संहरतीति सुन्दः।)
VISHNU SAHASRANAAMA 523
793. रत्ननाभः (Ratnanaabhah)
AS says: By the word रत्न, beauty is meant. He has a beautiful gemlike navel.(रत्नशब्देन शोभा लक्ष्यते; रत्नवत् सुन्दरा नाभिरस्येति रत्ननाभः।)
PB says nothing different.
MC say the same as AS and add:
He destroys the happiness of the wicked and the vicious.(रत्नं दुष्टानां रतिं नाभयति नाशयति इति रत्ननाभः, णभ हिंसायाम् इति धातोः।)
He delights the gods; He hurls the demons into the dark abyss of hell.(रमयति देवान् इति रत्नम्, नाभयति नाशयति दैत्यान् अन्धेतमसि पातयति इति यावत्, नाभः।)
He enables the good and the righteous to be happy; He deprives the wicked of their happiness. He rids the good and the pious of their sins, ignorance and sorrow; He deprives the wicked of their पुण्य and happiness. (रत्नं सज्जनानां रतिं सुखं नयतीति दुर्जनानां सुखम् अपनयतीति
वा रत्नन:, आ सम्यक् भाति विदारयति सज्जनानां पापाज्ञान
दु:खादीन्, दुर्जनानां पुण्यसुखादीन् वा इति आभः, भ विदारणे
इति धातोः।)
He makes the gems called scriptures and metres to reach the good and the pious; He
reveals to them the true purport thereof.
(रत्नानि शास्त्ररत्नानि छन्दोरत्नानि वा नयति सज्जनानां प्रति
प्रापयतीति रत्ननः, आ सम्यक् भावयति रहस्यार्थं ज्ञापयतीति
आभः, भा ज्ञाने इति धातोः।)
The Yogis revel and rejoice in Him. His rays of bliss are unique.(रमन्ते योगिनः अस्मिन् इति रत्नम्।
विलक्षणत्वात् नकारवाच्याः आनन्दात्मकाश्च भाः द्युतयः
यस्मिन् सः नाभः।).
VISHNU SAHASRANAAMA 524
794. सुलोचनः (Sulochanah)
AS says: His eyes are beautiful and His knowledge too.(शोभनं लोचनं नयनं ज्ञानं वा अस्येति
सुलोचनः।)
PB says: He has eyes that steal the hearts of those who love Him.(हृदयालु चोरलोचनः सुलोचनः।)
MC say: He has beautiful eyes.(शोभने लोचने नेत्रे यस्य सः सुलोचनः।)
His sight is beautiful.(शोभनं लोचनं दर्शनं यस्य सः सुलोचनः)
He blesses the souls to have beautiful eyes.
(जीवात्मनां शोभनं लोचनं येन सः सुलोचन:।)
His knowledge is excellent..(सु शोभनं लोचनं ज्ञानं
यस्य सः।)
The deserving are blessed with good knowledge by Him.(शोभनं लोचनं ज्ञानं योग्यानाम्
यस्मात् सः।)
——————————–+++++-++++–
Sulochana means a good eye, a beautiful eye. One who has a good eye-sight is Sulochana. However, there is more to this word than mere physical eyesight. It stands for spiritual vision. The Kena Upanishad asks among other queries: चक्षुः श्रोत्रं च क उ देवो युनक्ति? “Who is the God who engages the eye and the ear in their respective functions?”. Later on, the Upanishad bids us to be aware of Him who is the Eye of the eye, Ear of the ear and so on (श्रोत्रस्य श्रोत्रं चक्षुषश्चक्षुः). “Him, who cannot be seen by the eye, but, by whom the eye sees, He is Brahman, know Him….”(यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति तदेव ब्रह्म त्वं विद्धि….). When we know Him as the prime mover, the Master Switch, behind all our senses, mind etc, we truly become Sulochana.
Encircling our Math logo, there is a profound
Mantra from RgVeda(10-158-4): चक्षुर्नो धेहि (same meaning as देहि) चक्षुषे, चक्षुर्विख्यै तनूभ्यः,
सं चेदं वि च पश्येम। (“Give an eye to our eye, give an eye to our bodies; may we see the One in
the Many and the Many in the One “). This
vision humbles us; it makes us grateful to Him.
With this attitude of gratitude, our day-to-day
living turns into a sacramant of thanksgiving. Then, we truly become Sulochana. Our Sadguru wants us to be Sulochana in this RgVedic sense of the term. Our Guruparampara expects us to be Sulochana.
This is the message of the above Mantra encircling the Math logo. ॐ सुलोचनाय नमः ॐ
VISHNU SAHASRANAAMA 525
795. अर्कः (Arkah)
AS says: He is adored by Brahmaa etc who are themselves adorable.(ब्रह्मादिभिः पूज्यतमैः अपि अर्चनीयत्वात् अर्कः।)
PB says: He is praised as the Great Soul.(अहो
महात्मा इति स्तुतः अर्कः, अर्क स्तुतौ।)
MC say: He is worshipped by all.(अर्च्यते सर्वैः इति
अर्कः।)
He is praised by all.(अर्क्यते स्तूयते सर्वैः इति अर्कः, अर्क
स्तवने।)
He is totally blissful in nature.(अरम् अलं करूपत्वात्
अरकः, अरक एव अर्कः।) क means happiness.
From Him one gets adequate happiness.(अरं कं सुखं यस्मात् सः अर्कः।)
He is very luminous.(अलं कचति दीप्तो भवति इति अर्कः, कच दीप्तौ।)
He does everything very well.(अलं करोति इति अर्कः।)
The sun is luminous because of Him.(अर्कः सूर्यः
प्रकाशरूपः यस्मात् सः।) Gita: यदादित्यगतं तेजो जगद्
भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत् तेजो विद्धि मामकम्। XV-12)
VISHNU SAHASRANAAMA 526
796. वाजसनः (Vaajasanah)
AS says: To those who pray for food, He gives food.(वाजम् अन्नम् अर्थिनां सनोति ददातीति वाजसन:).
PB says the same as above.(अन्नप्रदो वाजसनिः इत्युक्तः।)
MC say the same as above and add:
He enables others to give food.(वाजम् अन्नं सनयति
दापयति इति वाजसनः, षणु संभक्तौ।)
He gives water.(वाजं वारि, वाजं सनोतीति वाजसनः।)
वाज means water also according to मेदिनी lexicon.(वाजो वेगे पक्षयोः घृत यज्ञ अन्नवारिषु इति मेदिनी).
He gives wings to the birds(वाजौ पक्षौ सनोतीति
वाजसनः।)
He has confered the Yajna to mankind as a wish-fulfiller.(वाजं यज्ञं कामप्रदतया प्रजाभ्यः सनयति
दापयति इति वाजसनः।) Gita says: सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्वध्वम् एष वोऽस्त्विष्टकामधुक् – III-10.)
He gives speed to entities known for their speed.(वाजं वेगं वेगवद्भ्यः सनोतीति वाजसनः।)
He moves, He knows everything, so वाजः, He
grants the wishes of His devotees, so सनः।
(वजति गच्छति अवगच्छति वा इति वाजः, वज गतौ, सनोति
भक्ताभीष्टम् इति सनः).
———————————–++——;–
Vaajasana, above name, means that God is the giver of food. He is our अन्नदाता.
The first Anuvaka(section) of Chamakam in रुद्राध्याय(chanted during Rudrabhisheka) begins with a prayer for food(वाजश्च मे). This prayer is backed by a few more tiny prayers – all related to food, such as: प्रसवश्च मे(continuous availability of food), प्रयतिश्च मे (purity of food), प्रसितिश्च मे (a keen relish and appetite for food ) and धीतिश्च मे (a good digestion). मे means ‘to me’. This small clip from just one Anuvaka shows the sharp analytical mind of our Vedic seers and their eye for minute details.
Why should we pray for food? Acharya Shankara shows the way: in His अन्नपूर्णा स्तोत्रम् He prays to Mother Annapoorna: ज्ञान वैराग्य सिद्ध्यर्थं भिक्षां देहि च पार्वती। The food should sustain us during our quest for dispassion and enlightenment.. We should not live to eat; we should eat to live. Live for what? AS says: ज्ञान वैराग्य सिद्ध्यर्थम्।
The Taittiriya Upanishad has a few gems on
food(अन्न). अन्नं ब्रह्मेति व्यजानात् (Bhrigu knew food as Brahman). अन्नं न निन्द्यात्, तद्वव्रतम् (food should not be criticised, let this be a vow), अन्नं न परिचक्षीत, तद्व्रतम् (food should not be shown
disrespect, let this be a vow)., अन्नं बहु कुर्वीत, तद्व्रतम् (grow more food, let this be a vow).
A popular verse(वदनि कवळघेतां…) chanted before meals says अन्न हें पूर्णं ब्रह्म। The act of भोजन should not be trivialised as ‘filling the belly'(उदरभरण नोहे). It is to be looked upon as an act of sacrifice(जाणिजे यज्ञकर्म). ॐ वाजसनाय नमः ॐ
VISHNU SAHASRANAAMA 527
797. शृङ्गी (Shringee)
AS says: In the waters of deluge, He had incarnated as a fish with horn.(प्रलयाम्भसि शृङ्गवन्मत्स्यविशेषरूपः शृङ्गी।)
PB says: He has a bunch of peacock feathers
in hand.(बर्हिपत्रधरः शृङ्गी।).
MC say:He has perpetual lordship.(शृङ्गं प्रभुत्वं नित्यम् अस्य अस्तीति शृङ्गी।). शृङ्गं प्रभुत्वे शिखरे विषाणोत्कर्षयोः इति मेदिनी। मेदिनी is a dictionary.
He has on Him always many auspicious marks.
(शृङ्गाणि चिह्नानि, प्रभूतानि प्रशस्तानि चिह्नानि नित्यम् अस्य
सन्तीति शृङ्गी।)
He is perpetually prosperous.(शृङ्गाणि अतिशयेन उत्कर्षाः नित्यम् अस्य सन्तीति शृङ्गी।)
Prosperity of others(souls) is subject to His
control.(शृङ्गाणि इतरेशाम् उत्कर्षाः अस्य नियम्यतया सन्तीति
शृङ्गी।).
The unique characteristics of different objects and individuals(living entities) are subject to His control.(शृङ्गाणि नाना वस्तूनां नाना व्यक्तीनां च नाना
चिह्नानि अस्य नियम्यतया सन्तीति शृङ्गी।)
The horns of bulls etc are subject to His control.(शृङ्गाणि गवादीनां विषाणानि अस्य नियम्यतया सन्तीति शृङ्गी।).
He is perpetually endowed with highest knowledge.(शृङ्गं ज्ञानम् प्रशस्तम् नित्यम् अस्य अस्तीति
शृङ्गी। ज्ञानं शृङ्गमिति प्रोक्तम्।)
Knowledge possessed by others(souls) is subject to His control.(शृङ्गम् अन्येषां ज्ञानम् अस्य
नियम्यतया अस्तीति शृङ्गी।)
The lordship of Brahmaa etc is subject to His
control.(शृङ्गं ब्रह्मादीनां प्रभुत्वम् अस्य नियम्यतया अस्तीति
शृङ्गी।)
VISHNU SAHASRANAAMA 528
798. जयन्तः (Jayantah)
AS says: He completely conquers His enemies.
(अरीन् अतिशयेन जयति). He is the cause of victory
(जयहेतुर्वा).
PB says: He conquers the atheists by arguing that the Atman is pure consciousness and the world is मिथ्या.(सर्वप्रपञ्चमिथ्यात्व संविदात्मत्ववादतः। नास्तिक्यवादिनां जेता जयन्त इति कथ्यते।). मिथ्या means absence of independent existence(स्वतन्त्र अस्तित्व). Pottery has no existence independent of clay; Ornaments have no स्वतन्त्र अस्तित्व apart from gold. Hence the first two names in VSN are विश्वं विष्णुः।
MC say: He completely conquers enemies, both internal and external, of the good and the pious.(बाह्यान् आन्तरिकान् अपि सतां शत्रून् अतिशयेन जयतीति जयन्त:।).
He makes Arjuna etc conquer their enemies.
(जयन्ति अनेन अर्जुनादय इति जयन्तः।)
Mahabharata is called Jaya and He propagates it in the world.(जयं तन्नामकं महाभारतं तनोति जगति विस्तारयति इति जयन्तः।)
He enters Mahabharata as its purport.(जयम् अमति महाभारतं प्रतिपाद्यतया गच्छति प्रविशति इति यावत्
जयन्तः, अम गतौ।)
He puts an end to the victory of the wicked.
(जयं दुर्जनानाम् अन्तयति इति जयन्तः।)
He enters them who are superb and excellent
as special manifestations.(जयन्ति उत्कृष्टा: वर्तन्त इति जयाः, तान् अमति विभूतिरूपेण गच्छति इति जयन्तः,
अम गतौ।).
———————————————-
Jayanta means the conqueror and I am reminded of an incident in Pujya Swami Vivekananda’s early life. Once when He was returning from a Durga temple in Varanasi, a troop of monkeys chased Him. To save Himself, at first Swamiji started running. The monkeys ran still faster and became increasingly aggressive. At this time an old monk who was a witness to the scene called out to Him: “Stop running, face the brutes!”. Swamiji heeded the advice and ‘faced the brutes’ and, lo, they quietly slithered away. Swamiji learnt a great lesson from this apparently simple incident.
Addressing in New York, He said: “Like monkeys, the hardships of life fall back when we cease to flee before them. If we are ever to gain freedom, it must be by CONQUERING nature, never by running away. Cowards never gain victories.” (Page 16, Swami Vivekananda, The Friend of All). ॐ जयन्ताय नमः ॐ
VISHNU SAHASRANAAMA 529
799. सर्ववित् जयी (Sarvavit jayee)
AS says: He is all-knowing.(सर्वविषयं ज्ञानम् अस्येति
सर्ववित्।). His very nature is to conquer internal
(attachment etc) and external(HiraNyaaksha etc) enemies, who are difficult to conquer, so He is जयी.(आभ्यन्तरान् रागादीन् बाह्यान् हिरण्याक्षादीन् च दुर्जयान् जेतुं शीलम् अस्येति जयी।).
PB says: He conquers even the so-called all-knowers.(सर्वज्ञा अपि हि जय्या अस्येति).
MC take this as not one but two names – Sarvavit and Jayi – and annotate separately.
सर्ववित् (SARVAVIT) He accepts everything as His(सर्वम् आत्मीयतया विन्दते इति)(विद्ल् लाभे इति धातोः)
He accepts everything as His abode (सर्वं स्ववास
स्थानतया विन्दते )
He is everything(सर्वः सन् विद्यते)
He is always endowed with happiness and strength(रं सुखं वं ज्ञानं ताभ्यां सहितः सन्नेव विद्यते)
जयी (JAYEE)
In all excellences, He tends to excel others.(सर्वेष्वपि गुणेषु जयः उत्कर्षाख्यः गुणः अस्य अस्तीति)
The conquerors are subject to His control.
(जयीनां जयः नियम्यतया अस्य अस्तीति जयी)(Gita जयोऽस्मि ,… X-36)
Mahabharata is called Jaya and He (as Vyasa)
has composed it.(जयः महाभारतः अस्य रचिततया अस्तीति)
Jaya or Mahabharata is an exposition about Him.(जयः महाभारत: अस्य प्रतिपादकतया अस्तीति।)
VISHNU SAHASRANAAMA 530
सुवर्णबिन्दुरक्षोभ्य: सर्ववागीश्वरेश्वरः।
महाह्रदो महागर्तो महाभूतो महानिधिः।।99।।(7 Names)
800. सुवर्णबिन्दु:(SuvarNabinduh)
AS says: His limbs have a shine of gold.(बिन्दवः अवयवाः सुवर्णसदृशा अस्येति सुवर्णबिन्दुः).AUM is also
SuvarNabindu because it has beautiful(सु) letters(वर्ण) and also the dot(Bindu,).(शोभनो वर्णोऽक्षरं बिन्दुश्च यस्मिन् मन्त्रे तन्मन्त्रात्मा वा प्रणवः।)
PB says: By His eloquence and mastery over choice of letters (सु वर्ण), He wipes out atheism.
(बिन्दति अपलपति नास्तिकत्वं पटुभिरक्षरैः। सुवर्णबिन्दुः गदितः, बिदि अपलापे।). This applies to His incarnations.
MC say: Bindu has the meaning of ‘knower’.
Veda is SuvarNa because it consists of beautiful(su) letters(वर्ण). Veda is SuvarNa also because He is described(वर्ण्यते) well(सु) in it.
So, SuvarNa means He, the knower of Veda.
(बिन्दुः ज्ञाता, शोभनाः वर्णाः यस्मिन्, भगवान् सु सुष्टु वर्ण्यतेऽत्र वा इति सुवर्ण: वेदः, तस्य साक्षात् ज्ञाता बिन्दुः सुवर्णंबिन्दुः।)
(CONTD) YOUR ATTENTION PLEASE
We have completed 800 names and now it is celebration time. Let us listen to this hymn in praise of Lord VishNu.
VISHNU SAHASRANAAMA 531
801. अक्षोभ्य (Akshobhyah)
AS says: He is not perturbed or provoked by
attachment and aversion, sense objects like sound and those who are enemies of gods.
(रागद्वेषादिभिः शब्दादिविषयैश्च त्रिदशारिभिश्च न क्षोभ्यत इति
अक्षोभ्य:).
PB says: He is not subject to any vagaries of mind because of His solemn disposition. Others cannot provoke Him.
(गभीराशयवत्वेन ह्यविकार्यतया परैः। अक्षोभ्य इत्युक्तः।)
MC say: He is not subject to any distraction.
(क्षोभः विक्षेपः, तथा च न क्षोभ्यते न विक्षेप्यत इत्यक्षोभ्यः।).
He is not subject to any modifications.(क्षोभः विकारः, न क्षेभ्यते न विकार्यत इति अक्षोभ्य:।)
He is distinct from the world which is subject to disturbance.(क्षोभ्य: प्रपञ्चः, तद्विलक्षणत्वात् अक्षोभ्यः।)
He is devoid of body, senses and mind which are subject to modifications.(न विद्यन्ते क्षोभ्याणि
विकारयोग्यानि शरीरेन्द्रियमनांसि यस्मिन् सः अक्षोभ्य:।)
He, due to whose grace, the devotees remain
undisturbed or unprovoked (in any situation)
is Akshobhyah. (भक्ताः क्षोभ्याः न भवन्ति यस्मात् यस्य अनुग्रहा्त् सः अक्षोभ्य:)
———————————————-
In Gita, in chapter 2, we have a portrait of a
person of steady vision(स्थितःप्रज्ञ:). One of his traits is he is not swayed by the ups and downs of life. He is Akshobhyah. Shri Rama is
a glaring example of this unwavering equanimity. A verse in महानाटक says: आहूतस्याभिषेकाय विस्रष्टस्य वनाय च। न मया लक्षितः कश्चित्
स्वल्पोऽप्याकारविभ्रमः।। (“On both occasions – called for coronation and exiled to the forest – I saw no change in his expression)”. He sported a pleasant face (प्रसन्नवदन) always. He was अक्षोभ्य।
In ज्ञानेश्वरी we read: “The gravity and solemnity of the sea is always unaffected. Even though
all rivers fall into the ocean, yet, it neither swells in volume nor crosses its limits. In the
summer even though the river gets dry , the
ocean never gets reduced in volume. In the same way, the mind of a sthitaprajna does not
get agitated by the advent of success and
glory.”(जरी सरिताओघ समस्त। परिपूर्णं होऊनि मिळत। तरी अधिक नोहे ईषत्। मर्यादा न संडी।। ना तरी ग्रीष्मकाळीं
सरिता। शोषूनि जाती समस्ता। तरी न्यून नव्हे पार्था। समुद्रु जैसा।।तैसा प्राप्तीं ऋद्धि सिद्धि । तयासि क्षोभु नाहीं बुद्धि।
आणि न पवतां न बाधी। अधृति तयातें।।(अध्याय दूसरा – Ovi 358-360). Mark the words क्षोभु नाहीं in the Ovi. They mean the स्थितःप्रज्ञ is अक्षोभ्य। ॐ अक्षोभ्याय नम ॐ
VISHNU SAHASRANAAMA 532
802. सर्ववागीश्वरेश्वरः (Sarvavaageeshvareshvarah)
AS says: He is the Lord of all who preside over speech like Brahmaa etc. (सर्वेषां वागीश्वराणां ब्रह्मादीनामपि ईश्वरः।)
PB says: In debate and eloquence He has surpassed all.(वादित्व वाग्वित्वयोः पारङ्गतः इति). This applies to incarnations like Rama. In RamayaNa, Rama is described by Valmiki as an equal to Brihaspati in debate.(उत्तरोत्तर युक्तौ च वक्ता वाचस्पतिर्यथा – अयोध्याकाण्ड 1-17).
MC say: Saraswati is all-knowing, so सर्वा. She is speech, so वाक्, Her lord is the four-faced Brahmaa and VishNu lords over Brahmaa too.(सरति जानाति सर्वमिति सर्वा, सर्वा च वाक् च सर्ववाक् सर्वज्ञा सरस्वति, तस्याः ईश्वरः चतुर्मुखः ब्रह्मा, तस्यापि ईश्वरः सर्ववागीश्वरेश्वरः।).
803. महाह्रदः (Mahaahridah)
AS says: As in a big lake(महाहृद्:) the Yogis dive into His bliss and enjoy rest and repose.(अवगाह्य
तदानन्दं विश्रम्य सुखमासते योगिन इति महाह्रद इव महाह्रद:।).
PB says: He is a unique lake wherin the sinners get drowned and don’t come up; the meritorious, however, dive again and again and
get contentment.(यत्र पापकर्माणः अपुनरुत्थानं निमज्जन्ति, यत्र पुण्यकृतो गाहं गाहं तृप्यन्ति सः महाह्रद:।).
MC say: He is exceedingly happy.(महाहर्षवान्
महाह्रद:, हृदि हर्षे।)
He, by whom we become very happy.(महान् हृदः हर्षः यस्मात् सः)
He deprives the undeserving of too much happiness; He grants and ensures immense happiness to the deserving.(अयोग्यानां महान्तम् आनन्दं हन्ति नाशयतीति महाहः, योग्यानाम् रं सुखं ददाति दयते रक्षतीति वा रदः, महाहश्चासौ रदश्च महाहरदः, महाहरद एव महाह्रद:।).
He is like a vast lake or reservoir of happiness.(महतः आनन्दस्य ह्रदः अगाधजलाशय इव महाह्रद:।)
VISHNU SAHASRANAAMA 533
804. महागर्तः (Mahaagartah)
AS says: Like a huge pit, an abyss, His माया is difficult to crossover.(गर्तवदस्य माया महती दुरत्यया इति महागर्तः।). Gita says: मम माया दुरत्यया 7-14.
The word गर्त also means chariot and महागर्त means महारथ. The lord has been described as
महारथी in Mahabharata.(गर्तशब्दो रथपर्यायो उक्तः, तस्मात् महारथो महागर्तः, महारथत्वम् अस्य प्रसिद्धं भारतादिषु।).
PB says: The Lord hurls into hells like रौरव those who are perverse, faithless and live a life of sin. (पापाक्रान्ततया नष्टप्रज्ञाः अशृद्धधाना: पुरुषाः, तेषां रौरवादय: गर्ताः यस्मात् सः महागर्तः।).Gita तानहं द्विषतः क्रूरान् संसारेषु नराधमान्। क्षिपामि अजस्रम् अशुभान् आसुरीश्वेव योनिषु।)(16-19).
MC say: He has as His residence the pit called heart in the souls.(जीवात्मनां महान् गर्तः हृदयाकाशात्मकः रन्ध्रं यस्य आवासस्थानम्, सः महागर्तः ।).
In the Katha Upanishad the heart is refered to as a cave. तम् दुर्धर्षं गूढम् अनुप्रविष्टं गुहाहितम्।….ऋतं पिबन्तौ सकृतस्य लोके गुहां प्रविष्टौ..).
——————————————-++
In Durga Saptashati, the sage Sumedha tells
both the king Suratha and the merchant Samaadhi about the universal sway of माया. She is so powerful that She deludes even the most wise and the learned.(ज्ञानिनामापि चेतांसि देवी भगवती हि सा। बलादाकृष्य मोहाय महामाया प्रयच्छति।।).
She gives rise to the whirlpool of I and Mine and hurls them into the गर्त(deep pit) of मोह
(attachment, delusion).(तथापि ममतावर्ते मोहगर्ते
निपातिताः)(Chapter 1, 53, 55)
संसार becomes a महागर्त, a bottomless pit, when the soul is devoid of ब्रह्मज्ञान., It is a spiritual suicide(आत्महत्या). आत्मानं घ्नन्ति ब्रह्मज्ञानवैधुर्येण हिंसन्ति संसारमहागर्ते पातयन्ति ते आत्महनः। असन्नेव स भवति असद् ब्रह्मेति वेद चेत् इति श्रुत्या ब्रह्मज्ञानरहितानामेव
आत्मघातित्वप्रतीतेः।(Aananda Bhaashya on the third Mantra in Ishavasya Upanishad).
VISHNU SAHASRANAAMA 534
805. महाभूत: (Mahaabhootah)
AS says: He is not limited by the three tenses of time.(कालत्रयानववछिन्नस्वरूपत्वात् महाभूत:।).
PB says: Those who are endowed with godly qualities and obey the commands of His scriptures, those noble souls are, verily, His own and receive His grace. (दैवीसम्पदाभिजाताः स्वशास्त्रवश्याः महान्तो महात्मानः अस्य स्वभूताः इति महाभूत:, तेषाम् अनुग्राहकत्वम्।). Says Gita महात्मानस्तु मां पार्थ दैवीं प्रकृतिम् आश्रिताः। भजन्त्यनन्यमनसॊ ज्ञात्वा
भूतादिमव्ययम्।। IX-13.
MC say: He is a Great Being.(भवति अस्तीति भूतः,
महान् च असौ भूतश्च महाभूत:।).He is unlimited by space and time unlike mere mortals like us.
Says Mahabharata: एको विष्णर्महद्भूतं पृथग् भूतान्यनेकशः।(अनुशासन पर्व 149-140).
He is worshipped by all, so मह:, He is blissful
and perfect everywhere.(मह्यते पूज्यते सर्वैः इति महः,
आ आनन्देन भूतः, आ आसमन्तात् भूतः परिपूर्णो वा आभूतः।)
Brahmaa etc excel the beings in the world being superior and adorable. They are also endowed with all excellences. This is due to the grace of VishNu..(महान्तः लोकापेक्षया उत्तमाः पूज्या वा ब्रह्मादयः भूताः भूतिमन्तः यस्मात् सः महाभूतः।).
The cosmic elements like sky etc emanate from Him.(महान्ति भूतानि आकाशादीनि यस्मादिति महाभूतः).
He is the recipient of big festivals and acts of worship .(भू प्राप्तौ इत्यतः भूतं प्राप्तिः। महानाम् उत्सवानां पूजानां वा आ सम्यक् भूतं प्राप्तिः यस्य सः।)
VISHNU SAHASRANAAMA 535
806. महानिधिः (Mahaanidhih)
AS says: He is a receptacle for all elements and beings who subsist in Him.(सर्वभूतानि अस्मिन् निधीयन्त इति निधिः।). He is a huge receptacle, so He is महानिधिः।(महान् च असौ निधिश्चेति महानिधिः)
PB says: Noble souls are dear to Him like a treasure.(महात्मानः निधिरिव प्रिया यस्य सः महानिधिः)
MC say: He is a great treasure.(महान् च असौ निधिश्च महानिधिः।)
Noble souls, worthy of worship, are well established in Him.(मह्यन्ते पूज्यन्त इति महाः पूज्याः आ सम्यक् निधीयन्ते अस्मिन् इति महानिधिः।).
He, from whom one gets a great treasure of wealth either mundane or wealth of spiritual bliss.(महान् निधि: धनात्मकः ज्ञानानन्दात्मको वा यस्मात् सः महानिधिः।). If the devotee is अर्थार्थी, he will get
mundane riches. If he is a जिज्ञासु or ज्ञानी, he will
be confered spiritual bliss.
He is great because He is adorable and full of
radiance.(पूज्यत्वात् तेजस्वित्वाद्वा महान्). All excellences and lustre are in Him, so He is a treasure. (सकलगुणाः सकलतेजांसि वा निधीयन्ते अस्मिन् इति निधि:।).
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In our daily prayer त्वमेव माता च पिता त्वमेव we invoke God as wealth (द्रविणं त्वमेव). He is the unique treasure that accompanies us to the
Great Beyond.
” It does not get expended; Thieves can’t loot it; In fact, it increases day by day” sang Meera, to whom the name of Rama was a priceless gem(राम रतन).(खरचे न खूटे चोर न लूटे दिन दिन बडत सवायो ). Saint Tyagaraj prized the service of Rama in close proximity to Him more than the treasure sent to him by the local king
“O Mind, please tell me the truth: is there more happiness in worldly treasure or being in the presence of Rama and rendering service to Him? (निधि चाल सुखमा रामुनि सन्निधिसेव सुखमा? निजमुना पलकु मनसा।). “Why should I deem myself poor or an alien when, O Shreenidhe, O Hari, as long as YOU are with me!”(ನಾನ್ಯಾಕೆ ಬಡವ ನಾನ್ಯಾಕೆ ಪರದೇಶಿ ಶ್ರೀನಿಧೇ ಹರಿ ಎನಗೆ ನೀನಿರುವ ತನಕ) sang saint Purandaradasa. So, God is the most priceless treasure. He is महानिधिः। ॐ महानिधये नमः ॐ
VISHNU SAHASRANAAMA 536
कुमुदः कुन्दरः कुन्दः पर्जन्य: पावनोऽनिलः।
अमृताशोऽमृतवपुः सर्वज्ञः सर्वतोऽमुखः।।100।।(10 Names)
807. कुमुदः (Kumudah)
AS says: By lightening her burden(by incarnations), He makes the earth glad..(कुं धरणिं भारावतरणं कुर्वन् मोदयतीति कुमुदः।).
PB says: He delights Himself on earth (in the company of noble souls.(प्राकृते मण्डले भूमौ कुमुदः स्यात् महात्मभिः सह मोदनात्।).
MC say: He destroys the happiness of the vile and the wicked.(कुत्सितानां मुं मुदं द्यति खण्डयति इति
कुमुदः।).
To those who are fit only for संसार, He gives only little joy.(संसारयोग्यानां कु ईषत् मुदा यस्मात् सः
कुमुदः, कु पापे ईषदर्थे कुत्सायां च निवारणे इति विश्वः
(Vishva is a dictionary).
He is praised (in hymns); He is always blissful.
(कूयते स्तूयत इति कुः, कुङ् शब्दे, मोदत इति मुदः।)
He makes His devotees happy, devotees who sing His praise.(कुवन्ते भगवन्तमिति कुव: भगवद्भक्ताः,
तान् मोदयतीति कुमुदः।)
—————————+——++———
All the above commentators have split up the word कुमुद etymologically(यौगिक अर्थः) and have skipped the common meaning(रूढि) in vogue i.e. white lily. They have naturally done so to make the name applicable to VishNu. While the sun makes the lotus bloom, it is the moon which makes the lily to bloom.
The example of lily has been given by Shri Chaitanya Mahaprabhu in his शिक्षाष्टकम्. Singing the glory of the divine name of Shri KrishNa, he says: श्रेयः कैरव चन्द्रिका वितरणं… श्रीकृष्ण
संकीर्तनम्। (The chant of Shri KrishNa’s names
is like moonlight for the lily of spiritual well-being).. कैरव means कुमुद.
Praising Shri Jnaneshwar for his masterly
exposition of Gita, his Guru(who is also his elder brother) Nivrittinath and the grateful listeners say: कैसें उन्मेख चांदिणें तार। आणि भावार्थ पडे गार। हेचि श्लोकार्थ कुमुदिनी फार । साविया होती।।(VI-134).(The white lily blooms in the cool moonlight. Likewise, the true import of Gita blooms in the
moonlight-like soothing utterances of Jnanadeva.) ॐ कुमुदाय नमः ॐ
VISHNU SAHASRANAAMA 537
808. कुन्दरः (Kundarah)
AS says: He bestows ‘fruits’ as pure as Kunda
(white Jasmine) flowers; He accepts also pure ‘fruits’ (from devotees).(कुन्दपुष्पतुल्यानि शुद्धानि फलानि राति ददाति, लाति आदत्ते इति वा कुन्दरः, र ल योः एकत्वस्मरणात्।). To kill HiraNaaksha, He assumed the form of a Boar and ‘tore’ (दारयामास) the earth(कुम्). So, He is Kundara.(हिरण्याक्षजिघांसया वाराहं रूपमास्थाय कुं धरां दारयामास इति कुन्दरः।)
PB says: He bestows liberation(कुं मुक्तिभुवं ददाति इति). He is as pure as Kunda (Jasmine) flowers(कुन्दकुसुमवत् वैमल्यात्).He gives knowledge of the Ultimate Truth(कुन्दं परतत्वज्ञानं राति ददाति इति).
MC say: He ‘tears up’ the ‘rotten’ Samsara.
(कुत्सितं संसारं दारयति इति कुन्दरः).
He ‘tears up’ sin.(कुं पापं दारयति इति कुन्दरः।)
He ‘tears up’ the evil-minded demons(कुत्सितान्
असुरान् दारयति इति कुन्दरः।)
He gladdens the emperors who protect the earth.(कुं भूमिं दयन्ते रक्षन्तीति कुन्दाः, चक्रवर्तिनः तान्
रमयतीति कुन्दरः।)
He destroys the vile and the wicked.(कुं द्यन्ति इति
कुन्दाः दुष्टाः तान् रेपयति नाशयति इति कुन्दरः।)
He delights Himself with Kunda flowers offered by devotees.(भक्तसमर्पितकुन्दपुष्पेण रमत इति कुन्दरः।)
VISHNU SAHASRANAAMA 538
809. कुन्दः (Kundah)
AS says: He is as attractive as jasmine and pure like a crystal.(कुन्दोपम सुन्दराङ्गत्वात् स्वच्छतया
स्फटिकनिर्मलः कुन्दः।). He, as परशुराम, gifted the earth to sage Kashyapa (कुं पृथ्वीं कश्यपायादादिति वा कुन्दः।) as per story told in Harivamsha. Ku also means rulers of the earth and, incarnating as Parashurama, He wiped out the tyrant Kshatriyaas.(कु शब्देन पृथ्वीश्वरा लक्ष्यन्ते, तान् खण्डयति इति वा कुन्दः।).
PB says: He cleanses us of our sins.(कुं पापं दारयति शोधयति इति कुन्दः, दैप शोधने).
MC say: He destroys the bad Karma of His devotees.(कुं भक्तानां कुत्सितं कर्मजातं द्यति इति कुन्दः।).
He wards off the sin(or sinful tendency) of His
devotees(कुं पापं भक्तानां द्यति परिहरति इति कुन्दः।).
He removes the perverse knowledge of His
devotees.(कुं भक्तानां कुत्सितं ज्ञानं द्यति इति कुन्दः).
He rids us of our विपरीत बुद्धि.
He ‘cuts up’ the wayward Samsara of His
devotees.(कुं भक्तानां कुत्सितं संसारं द्यति इति कुन्द:।)
VISHNU SAHASRANAAMA 539
810. पर्जन्यः (Parjanyah)
AS says: He is like rain(to the parched earth). He makes the three afflictions(तापत्रय) cool off.
(पर्जन्यवद् आध्यात्मिकादि तापत्रयं शमयति इति). He showers us with all that we wish for.(सर्वान् कामान्
अभिवर्षतीति वा).
PB says the same as AS. By confering knowledge about Him, He wards off the three kinds of misery forever.(स्वतत्वज्ञानदानेन नित्यं तापत्रयापहा पर्जन्यः।).
MC say: He generates vegetation etc.(परं सस्यादिकं जनयति इति पर्जन्यः।)
He is the progenitor(जनक) of noble beings like Brahmaa etc.(परं लोकदृष्ट्या श्रेष्ठं ब्रह्मादिजन्यं यस्य सः
परजन्यः, परजन्य एव पर्जन्यः।).
Even His enemies like demons have Him as their progenitor.(पराः भगवतः शत्रव इव असुरादयः जन्याः यस्य सः पर्जन्यः।).
Supreme knowledge or bliss are ‘generated’
by Him.(परं श्रेष्ठं ज्ञानं सुखं वा जन्यं यस्य सः पर्जन्यः।)
He takes care of all, so परः, He generates everything, so जन्यः।(पिपर्ति सर्वं पालयतीति परः, जनयति सर्वं इति जन्यः।).
He ‘enters’ as Vibhooti highly evolved souls.
(पराः जनाः श्रेष्ठाः जीवाः पर्जनाः, तान् याति विभूतिरूपेण
प्रविशति इति पर्जन्यः).
———————————————
While explaining Bhakti, Santa Jnaneshwar uses the analogy of rain(पर्जन्य) in Jnaneshwari: ” Says the Lord: Like the shower of rain from the cloud which cannot but have the earth as its goal, this unswerving devotee lives, moves and has his being in Me, being one with Me.” (परि तेचि भक्ति ऐसी। पर्जन्याची सुटिका जैसी। धरावांचूनि अनारिसी। गतीचि नेणे।। तैसें सर्वभावसम्भारें। न धरति प्रेम एकसरें। मजमाजीं संचरे। मीची होऊनि।।Ovi no.686 and 688 in chapter 11, while annotating verse no.54 of Ch.11 in Gita).
Acharya Shankara(AS) invokes the analogy of rain(पर्जन्य) while commenting on Brahma Sootra(1-2-34) which says that God is unbiased and is not very kind to some and harsh and unkind to others, their condition being relative to their own merits and demerits. (वैषम्य नैर्घृण्ये न, सापेक्षत्वात्).
AS says: God is to be looked upon like RAIN(पर्जन्य). In the yield of paddy, millets etc, the rain is only a common general cause. The disparity in their respective yields is due to their inherent qualitative differences. Similarly, God is only a general common cause in the creation of gods, mankind etc. The disparity in them is due to their intrinsic qualitative differences(merits and demerits). God is impartial and is not to be faulted at all and He cannot be accused of being unduly favourable to some and heartless and unkind to others.(ईश्वरस्तु पर्जन्यवत् दृष्टव्यः। यथा हि पर्जन्यो व्रीहियवादिसृष्टौ साधारणं कारणं भवति, व्रीहियवादिवैषम्ये तु तत्तद् बीजगतान्येव असाधरणानि सामर्थ्यानि कारणानि भवन्ति, एवमीश्वरो देवमनुष्यादि सृष्टौ साधारणं कारणं भवति, देवमनुष्यादिवैषम्ये तु तत्तद् जीवगतानि एव असाधरणानि कर्माणि कारणानि भवन्ति, एवमीश्वरः सापेक्षत्वात् न वैषम्य नैर्घृण्याभ्यां दुष्यति।). ॐ पर्जन्याय नमः ॐ
VISHNU SAHASRANAAMA 540
811. पावनः (Paavanah)
AS says: He purifies by His mere remembrance .(स्मृतिमात्रेण पुनातीति पावनः।).
PB says: He goes to His devotees and renders them pure by confering His knowledge.(स्वतत्वज्ञानदानेन पवते पावनश्च सः, पविः गत्यर्थः, पृङ् पवने।)
MC say: He protects all, so पः, He is the Lord of all, so अवन:(पाति सर्वान् इति प:, अवति सर्वान् प्रति स्वामी
भवति इति अवन:, अव स्वामिभावे।).
He enters those(like gods, kings) who are
protectors in a limited sense and inspires them.(पान्ति अप्रधानतया रक्षन्तीति पाः, अवति प्रविशति इति अवः, नयति प्रणयतीति नः, अवश्चासौ नश्च अवनः, पानाम्
अवनः पावनः।)
He imbibes the water offered by the devotees, so प:, He is pleased with this offering and rewards them, so अवन:(पिबति भक्तसमर्पितं जलमिति
पः, अवति तेन जलेन प्रीणाति अथवा फलं ददातीति अवन:,
अव प्रीतौ अव दाने।).
He purifies even the purifying wind.(पावकत्वात्
पवन इत्येव प्रसिद्धस्य वायोरपि पावक इति पवनस्यायं
पावकतया सम्बन्धी पावन:, Gita X-31 पवन: पवतामस्मि।)
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Our Vedaa-s are full of prayers for purity. Here is a sample from Atharva Veda: पुनन्तु मा देवजनाः
पुनन्तु मनवो धिया। पुनन्तु विश्वा भूतानि पवमानःपुनातु मा।।
(6-19-1).(दिव्य सज्जन मुझे पवित्र करे, मननशील विद्वान
मेरी बुद्धि पवित्र करे. सब भूतमात्र मेरी पवित्रता करे. पवमान
प्रभु मझे पवित्र करे. Trs by Brahmarshi Shripad
Damodar Satvalekar). RgVeda has, in its ninth MaNDala, 610 Mantraa-s constituting Pavamana Sookta which has, among the
VaishNavas, the same importance that Rudraadhyaya has among us, the Smaarta.
पवमान means the Purifier. As we do आवर्तन (several rounds) of Rudraadhyaya, the
VaishNavaa-s do आवर्तन of पवमान सूक्त. Like our Laghu Rudra, they have Laghu VishNu based on such आवर्तन।
Like God, Devi, too, is a great Purifier. AS invokes Devi AnnapoorNa as निर्धूताखिल घोर पावनकरी and प्रालेयाचल वंश पावनकरी in His अन्नपूर्णा स्तोत्र. (She washes away all sins; She purifies the family of the Himalaya, whose daughter She is).
In Anandalahari, AS prays:”When the iron touches the philosopher’s stone, at once it turns into gold. When the drainage water mingles with Ganga, at once it becomes pure.
Likewise, when my heart, made very impure
by sins of every hue, lovingly attaches to Thee, can’t it be rendered pure?” .(अयः स्पर्शे लग्नं सपदि
लभते हेमपदवीं। यथा रथ्यापातः शुचि भवति गङ्गौघमिलितम्।।
तथा तत्तत् पापैरतिमलिनमन्तर्मम यदि। त्वयि प्रेम्णा सक्तं
कथमिव न जायेत विमलम्?।।१२।।). The answer is a resounding yes. It will be rendered pure because He is पावन, the Purifier par excellence.
ॐ पावनाय नमः ॐ
VISHNU SAHASRANAAMA 541
812. अनिलः (Anilah)
AS says: There is none above Him to inspire Him.(इलति प्रेरणं करोति इति इलः, तद्रहितत्वात् अनिलः).
He is ever awake, He does not sleep.(इलति स्वपिति इत्यज्ञ इलः तद्विपरीतो नित्यप्रबुद्धस्वरूपत्वादिति वा)
He is not difficult(निल) (for His devotees).(निल गहने, अगहनः अनिलः भक्तेभ्यः सुलभ इत्यर्थः।).
PB says: In blessing the surrendered devotees and showering His grace, He needs none to motivate or inspire Him.(प्रपन्नानुग्रहे अन्य प्रेरकनिरपेक्षः
अनिलः, इल प्रेरणे।).
MC say: He acts on His own, so अनः, He inspires all, so इल:. (अनिति स्वत एव चेष्टते इति अनः, एलयति प्रेरयति सर्वम् इति इलः, इल प्रेरणे, अनश्चासौ
इलश्च अनिलः ).
He inspires PraaNa(vital breath), who is himself an activator and energiser.(अनयति इतरान् इति अनः प्राणः, तस्यापि इलः प्रेरकः अनिलः।)
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The word अनिल means breeze or the wind. This is the conventional meaning(रूढ्यर्थ). Since God is refered to as अनिल, the commentators have
resorted to the etymological meaning(यौगिक अर्थ).
God is the breath(अनिल) of the soul as oxygen is for the body. In the Gita, the Lord
uses the analogy of a breeze ( chapter 15-8)
while speaking about transmigration of the soul. Says Shri Ramanujacharya in His Gita
Bhashya: यथा वायुः स्रक् चन्दन कस्तूरिकाद्याशयात् तत् स्थानात् सूक्ष्मावयवैः सह गन्धान् गृहीत्वा अन्यत्र संयाति तद्वत्
जीवः इन्द्रियाणि मनसा सह गृहीत्वा संयाति।(Like the breeze wafting the smells of garland, sandal
wood(or paste), musk etc from where they are, the soul departs from the body with the mind together with the subtle faculties of the five senses). (The external eyes, ears etc are just the gross reception counters. The real indriyaa-s are the subtle faculties or powers within).
The word अनिल reminds me of a verse in the
Vairagya Shataka of Bhartrihari:
मही रम्या शय्या विपुलमुपधानं भुजलता। वितानं चाकाशं व्यजनमनुकूलोऽयमनिलः। स्फुरद्दीपश्चन्द्रो विरतिवनितासङ्गमुदितः। सुखं शान्तः शेते मुनिरतनुभूतिर्नप इव।
।।95।।
(Like the wealthy king, the ascetic, with
the holy ash smeared all-over, sleeps peacefully with वैराग्य as his better-half, earth as a cosy bed, his own creeper-like arm a spacious pillow, the sky his canopy, the favourable breeze(ANILA) his fan and the moon his glowing lamp). ॐ अनिलाय नमः ॐ
VISHNU SAHASRANAAMA 542
813. अमृताशः (Amritaashah)
AS says: He revels in the nectarine bliss of His own Self.(स्वात्मामृतमश्नाति इति अमृताश:।). After making the gods drink the nectar obtained by the churn (of the milky ocean), He imbibed what was left.(मथितम् अमृतं सुरान् पाययित्वा
स्वयं च अश्नाति इति वा अमृताश:।). His wish(for His devotees) is for eternal ‘fruit’. (अमृता अनश्वरफलत्वाद् आशा वाञ्छा अस्येति वा।).
PB says: He, the Lord, confers nectar on those who have surrendered and sought His shelter.(अमृताश स इत्युक्तः श्रितपीयूषदो प्रभुः।). PB says He makes the devotees imbibe the nectar of His
excellences.(तान् स्वगुणामृतम् आशयति इति अमृताश:।)
MC say: By nectar is meant मोक्ष (liberation). He makes them, who are entitled to it, experience Moksha. (अमृतं मोक्षः, अमृतं मोक्षयोग्यैः आशयति अनुभावयतीति अमृताश:।).
The liberated souls and gods are immortal.
Their happiness is due to Him.(सर्वथा मृता न
भवन्ति इति अमृताः मुक्ताः, अमृता: देवा वा। तेषाम् आ समीचीनं शं सुखं यस्मात् सः अमृताशः।).
During His incarnation as Mohini, He served
nectar to gods.(मोहिन्यवतारे देवान् अमृतं पीयूषं
आशयति भोजयतीति अमृताशः।)
Water and ghee are also refered to as Amrit.
He enjoys water and/or ghee(in Yajna) offered by devotees.(अमृतं सलिलम्, अमृतं घृतम्, भक्तसमर्पितं
तदश्नाति इति अमृताश:।)
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This name, अमृताश, means He whose food is
Amrita. God is अमृताश and, being His tiny fragments, we, too, are Amritaasha. You will remember we don’t begin our भोजन in the भोजन शाला at Shirali until our Vaidics pronounce
अमृतमस्तु which means ‘let there be अमृत ‘. When we comply with this directive of our venerable
Bhatmams we become Amritaasha. As AS prayed in His AnnapoorNa Stotra, we sustain ourselves with food to foster DETACHMENT
(वैराग्य) towards things worldly and ATTACHMENT to God by ‘knowing’ Him(ज्ञान). Our prayer to God and the Guru is: Lead me from the mortal to the immortal(मृत्योर्मा अमृतं गमय). When the realisation dawns on us about our true identity and, shedding our mistaken identity with the body(देहाध्यास), we say with Sant Tukaram: देव माझा, मी देवाचा, we recover our true Self as Amritaasha. ॐ अमृताशाय नमः
VISHNU SAHASRANAAMA 543
814. अमृतवपुः (Amritavapuh)
AS says: His form is deathless.(मृतं मरणम्, तद्रहितं वपुः अस्येति अमृतवपुः।).
PB says: Even His form is nectarine.(रूपमपि अमृतम् अस्येति अमृतवपु:।).
MC say the same as AS and PB and add:
He is distinct from the souls who have mortal bodies.(मृतं च म्रियमाणं वपुः येषां ते मृतवपवः जीवात्मानः
तद्विलक्षणत्वाद्भगवान् अमृतवपुः।).
He excels all, so अः, the mortal bodies of souls are from Him.(सर्वाधिकत्वात् अः, जीवात्मनां मृतानि म्रियमाणानि वपूंषि यस्मात् सः मृतवपुः।)
He never dies. He sows the seeds of creation.
(सर्वथा न म्रियते इति अमृतः, वपति जगत्सृष्ट्यर्थं बीजानि
सन्तनोति इति वपुः।)
He confers deathless bodies to devotees(in the state of Mukti).(भक्तानां अमृतं मरणरहितं वपुः यस्मात् यस्य अनुग्रहात् सः अमृतवपुः।). In heaven, the
devotees receive immaterial(अप्राकृत) bodies.
He, who has water as His symbol.(अमृतं जलं वपुरिव प्रतीक इव यस्य सः अमृतवपुः।)
Dhanvantari is one of His forms.(अमृतनामकं वपुः यस्य सः अमृतवपु:). Amara Kosha lists Amrita as a name of the divine physician Dhanvantari.
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God is अमृतवपु and, being His children, we, too,
are अमृतवपु . This means we are deathless,
immortality being our true form(वपु). Did not the Lord untiringly strive to make Arjuna realise that the soul is deathless? “The weapons cannot cleave him, the fire cannot scorch him, the waters cannot soak him nor the wind squeeze him dry”. In fact, the entire discourse in the 2nd chapter of Gita is to convince Arjuna that Atman is Amritavapuh. That’s why Pujya Swami Vivekananda, the Lion of Vedanta(वेदान्त केसरी), roared in the Parliament of Religions at Chicago over a hundred years ago: O Ye Children of the Immortal One, pray listen to me(शृण्वन्तु
विश्वे अम्तस्य पुत्राः). ॐ अमृतवपवे नमः ॐ
VISHNU SAHASRANAAMA 544
815. सर्वज्ञः (Sarvajnah)
AS says: He is all-knowing.(सर्वं जानाति इति सर्वज्ञ।).
MuNDakopanishad says: यः सर्वज्ञ सर्ववित् 1-1-9.
PB says: He knows what is and what is not possible for His devotees.(शक्याशक्यादिकं सर्वं
साध्यासाध्यादिकं च यः। भक्तानाम् अनुसन्धत्ते स सर्वज्ञ इतीरितः।)
MC say: All the souls have emanated from Him.
(सर्वे ज्ञाः जीवाः यस्माद् भवन्ति सः सर्वज्ञः।)
He endows the souls with happiness and knowledge.(रं सुखं वं ज्ञानं च ताभ्यां सहिताः सरवाः, सरवा एव सर्वाः, तादृशाः ज्ञाः जीवाः यस्मात् सः सर्वज्ञः।)
He reminds all about everything(सर्वान् प्रति सर्वं
ज्ञापयतीति सर्वज्ञ:।). In Gita, the Lord says: “From Me comes memory, knowledge and its loss too”(मत्तः स्मृतिः ज्ञानम् अपोहनं च XV-15.
He has in Him the essence of happiness and
strength. He knows everything.(सारभूतं रं वं च यस्मिन् सः सर्वः, जानाति सर्वंमिति ज्ञः।)
He knows the Vedaa-s which are full of most significant sounds or words.(सारभूता: रवाः शब्दाः यस्मिन् सः सरवः वेदः, सरव एव सर्वः, तं साक्षात् जानातीति
सर्वज्ञः।)
He enters all to remind and/or to gladden them.He is the Knower. (सरति सर्वान् ज्ञापकतया सन्तोषप्रद्रतया वा सर्वः, जानाति इति ज्ञ:।).
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God is Omniscient(सर्वज्ञ). In our BhasmadharaNa Mantraa-s we invoke Lord
Bhavanishankar as the Custodian of all arts and sciences (ईशानः सर्वविद्यानाम्). Whatever little we know is His blessing and so, we make short, crisp presentations before Him during
Ashtavadhana Seva sothat He will inspire us to
achieve more in the field of Veda, Vedanta,
PuraNa, music both vocal and instrumental etc.
In Lalita Sahasranama there are several names
to glorify Devi Lalita as the fountainhead of all arts and sciences.
The word सर्वज्ञ reminds me of a verse in the
Neeti Shataka of Bhartrihari:
यदा किञ्चित् ज्ञोहं द्विप इव मदान्धः समभवं।
तदा सर्वज्ञोस्मीत्यभवदवलिप्तं मम मनः।।
यदा किञ्चित् किञ्चित् बुधजनसकाशादवगतंं।
तदा मूर्खोऽस्मीति ज्वर इव मदो मे व्यपगतः।।८।।
(When I knew a little, I was blinded by pride, as is an elephant in rut and my mind was swollen with the thought that I am a SARVAJNA. When,
however, in the company of the wise I learnt little by little, then, my arrogance disappeared like fever and it dawned on me what a fool I am!)
ॐ सर्वज्ञाय नमः ॐ
VISHNU SAHASRANAAMA 545
816. सर्वतोमुखः (Sarvatomukhah)
AS says: He has His face everywhere as said in Gita(13-13).(‘सर्वतोऽक्षि शिरोमुखम् ‘ इति भगवद् वचनात्).
PB says: By whatever excuse, the devotees are welcome to see Him. There is no inflexible rule
applicable.(अनेन एव मुखेन सुग्रह: न अन्येन इति नियमं
निर्धूय येन केनापि व्याजेन सुप्रवेशत्वात् सर्वतोमुखः।)
MC say: He has infinite faces.(सर्वाणि अनन्तानि मुखानि यस्य सः।)
He is most important.(सर्वतः सर्वस्मादपि मुखः प्रधानः
सर्वतोमुखः।)
In all matters He is superb and superior.
(मुखः श्रेष्ठः, सर्वेषु श्रेष्ठ इति सर्वतोमुखः।).
His faces(mouths) are always with Vedic chants.(रवैः वेदशब्दैः सर्वदा सहितानि सरवाणि, सरवाण्येव
सर्वाणि, तादृशानि मुखानि यस्य सः सर्वतोमुखः।).
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Our Lord BhavaniShankar is सर्वतोमुख. He is known as पञ्चास्य, five-faced(सुप्रसन्नोऽस्तु पञ्चास्यो पञ्चलिङ्गेश्वरः प्रभुः). His western face is सद्योजात, . the northern face is वामदेव, the southern face is Aghora, the eastern face is तत्पुरुष, while the upward-looking face is Ishana. There are texts correlating these five faces with the five divine functions(creation, preservation etc), five cosmic elements(earth, water etc) and five
Kosha(Annamaya etc). These differ with each other, so I am skipping them.
In the Gita, in verse 13 of 13th chapter, the Lord is described as सर्वतो मुखम्। In Jnaneshwari Santa Jnaneshwar comments: The fire as a whole is mouth itself and so, oblation offered into it anywhere is consumed by it. Likewise,
God is the real भोक्ता (enjoyer, experiencer) all
-over. Hence the Vedaa-s call Him as having His mouth everywhere.(पैं गा मूर्तिः तेंचि मुख। हुताशनीं जैसें देख। तैसें सर्वपणें अशेख। भोक्तें जें। ८८०।। यालागी तया पार्था। विश्वतोमुख हे व्यवस्था। आली वाक्पथा। श्रुतीचिया।८८१।।) Whoever offers Him anything(पत्रं पुष्पं फलं तोयम् etc) anywhere with love and devotion is ‘eaten’ by Him with relish.(……. अश्नामि प्रयतात्मनः Ch.9-26).
Since His mouth is everywhere, our speech is His gift(वाचें आम्मीं बोलतो….ही ईश्वराची दया।). So also it is He who inspires the birds, bees and the beasts to make their respective sounds in distinctive manner.
ॐ सर्वतोमुखाय नमः ॐ
VISHNU SAHASRANAAMA 546
सुलभः सुव्रतः सिद्धः शत्रुजि्छत्रुतापनः
न्यग्रोधोदुम्बरोऽश्वत्थः चाणूरान्ध्रनिषूदनः।।(101)(9 Names)
817. सुलभः (Sulabhah)
AS says: He is easily attainable if a leaf, a flower, a fruit etc is offered with devotion.
(पत्रपुष्पफलादिभिः भक्तिमात्रसमर्पितैः सुखेन लभ्यत इति
सुलभः।). The Mahabharata asks: When He is so easily attainable, why is it none makes an effort for Mukti?(भक्त्येकलभ्ये पुरुषे पुराणे, मुक्त्यै कथं न
क्रियते प्रयत्नः।)
PB says: He is easily attainable to all.(सर्वेषां सुखलभ्यत्वात् सुलभः परिकीर्तितः।)
MC say: He is easily attainable by devotees.
(भक्तैः सुखेन लभ्यत इति सुलभः।)
He is knowable, attainable by His grace that exudes happiness. (सु सुखरूपिणा स्वेनैव स्वानुगृहेणैवेति यावत् , लभ्यते उपलभ्यते ज्ञायते प्राप्यते वा इति).
He is knowable, attainable by the good and the righteous who are सात्विक and happy.(सु सुखात्मभिः सात्विकैरेव लभ्यते ज्ञायते प्राप्यते वेति सुलभः)
He is knowable, attainable as embodiment of
happiness (सुखात्मकत्वात् सु इति लभ्यत्वात् ज्ञेयत्वात्
सुलभः।).
Happiness is attainable from Him.(सु सुखस्य लभः
लम्भकः प्रापकः सुलभः).
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The path of devotion is said to be easy. Why?
A weakling in physical strength, either innate or due to sickness, old age etc is not capable of much Karma(HAND).. Jnana Yoga is intellectual at least to some extent(HEAD). But, the path of devotion is an affair of the HEART.
Even unlettered men and women, simple and guileless, have made their mark as great devotees. That is why Narada Bhakti Sutraa-s
have the following Sutraa-s: अन्यस्मात् सौलाभ्यं
भक्तौ(no.58). (God is easier to attain through devotion than by other paths). प्रमाणान्तरस्य
अनपेक्षत्वात् स्वयं प्रमाणत्वात् (no.59)(It does not depend upon any other proof because it is itself a proof). शान्तिरूपात् परमानन्दरूपाच्च(no.60)
(The devotional path is easier than others because, by its very nature, it is full of peace and bliss).
In the Gita, the Lord asserts that He is सुलभ in
Chapter 8, verse 14: अनन्यचेताः सततं यो मां स्मरति
नित्यशः। तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः।। (O Arjuna, to that Yogi of constant concentration
and single-minded attention, who remembers
Me uninterruptedly and for long, I am easy (SULABHA) of attainment).
ॐ सुलभाय नमः ॐ
VISHNU SAHASRANAAMA 547
818. सुव्रतः (Suvratah).
AS says: He observes auspicious vows(शोभनं व्रतयति इति सुव्रतः।).
PB says: His vow is to fully protect all who have sought His shelter, regardless of how they have come.(येन केनापि विष्टानां सर्वथा परिपालनं। दृढं
सुष्ठ व्रतं यस्य स सुव्रतः उदाहृतः।).
MC say: In His incarnations like Rama, KrishNa etc, He observed penance and many vows.
(नरनारायणाद्यवतारेषु सु शोभनानि व्रतानि तपश्चर्यादि नियमा
यस्य सः सुव्रत:।).
He performs good and great tasks like creation of the world etc(शोभनानि व्रतानि जगत्
सृष्ट्यादीनि कर्माणि यस्य सः सुव्रतः।).
He blesses the good and the righteous to do good deeds.(शोभनानि व्रतानि कर्माणि सज्जनानां यस्मात् सः सुव्रतः।)
He is earnestly sought after by the good and the righteous.(सु सुजनैः व्रियत इति सुव्रतः)
The good and the righteous tread the path to
मोक्ष with His grace.(सु सुजनाः व्रजन्ति मोक्षम् अनेन इति
सुव्रतः।).
People walk on the right path, thanks to Him.
(जनाः सु सुष्टु व्रजन्ति अनेन इति सुव्रतः।)
He grants excellent boons; He is everywhere.
(सु शोभनाः वराः यस्मात् सः सुवरः, सुवर एव सुव्रः। ततत्वात्
तः।)
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When VibhishaNa comes to Sri Rama and seeks His refuge, Hanuman, Sugriva etc try to dissuade Rama. VibhishaNa may be a spy of Ravana, they fear. But, Rama says: Whosoever comes to me and says even once “I am yours” and surrenders, I will make him fearless from all. This is my vow(व्रत).(सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतद् व्रतं मम”(युद्धकाण्ड –
XVIII-33). In the Gita, the Lord gives several
pledges. To quote a few:
In Ch.9-22 अनन्याश्चिन्तयन्तो मां.. योगक्षेमं वहाम्यहम्।
In Ch.18-65 मन्मना भव मद्भक्तो… प्रतिजाने प्रियोऽसि मे।
In Ch.18-66 सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।
The five cosmic elements(earth, water etc), sun, moon, the planets etc are wedded to their vows as prescribed by Lord VishNu. विष्णोः कर्माणि पश्यत यतो व्रतानि पस्पशे says RgVeda(1-22-9)
(“Behold the works of VishNu, who has laid down the vows(व्रतानि”). The sun and the moon
are glorious exemplars. That’s why we pray: स्वस्ति पन्थाम् अनुचरेम सूर्या चन्द्रमसाविव।(RgVeda 5-51-15).(“Let us pursue the good path, emulating the sun and the moon”). After प्रलय when a new cycle begins, the sun, moon,heaven, earth, sky etc will reappear and be wedded to their original vows as laid down before by the Lord(सूर्या चन्द्रमसौ धाता यथा पूर्वम् अकल्पयत्। दिवं च पृथिवीं च अन्तरिक्षमथो स्वः।RgVeda 8-8-48. See AghamarshaNa in our Sandhyavandana book).
What is the message of Satya NarayaNa Vrata? Truth is God – सत्य is नारायण – and pursuit of Satya should be our vow(व्रत). An atheist(नास्तिक) may say that there is no God.
But, can he deny truth? No, he cannot. Therefore, he becomes an आस्तिक (theist) because सत्य is नारायण!
ॐ सुव्रताय नमः ॐ
VISHNU SAHASRANAAMA 548
819. सिद्धः (Siddhah)
AS says: Fulfilment of His wish is not dependent on anything or anyone.(अनन्याधीनसिद्धित्वात् सिद्धः।)
PB says: He is easily attainable without much effort since it is His natural trait to protect one and all..(सदा स्वत एव सर्व गोप्तृत्वात् अयत्नसाध्यः सिद्धः।)
MC say: He goes everywhere.(सर्वत्रगत इति
सिद्धः, सेधति गच्छति सर्वत्र इति षिद् गत्याम् इत्यतः।).He is
Omnipresent.
He knows everything(सेधति सर्वम् अवगच्छति इति सिद्धः।). He is Omniscient.
He is known(realised) by the enlightened.(सिद्ध्यते अवगम्यते ज्ञानिभि: इति सिद्धः।).
He lays down scriptural injunctions.(सेधति शास्त्रविषयं शासनं करोतीति सिद्ध:, षिधू शास्त्रे, शास्त्रं शास्त्रविषयं शासनम्।).
He brings about auspiciousnes.(सेधति मङ्गलं करोति इति सिद्धः, षिधू माङ्गल्ये।)
He is ever-ready to protect the devotees.(सिद्धो
भक्तरक्षणाय।)
The sage Kapila is His Vibhooti.(Gita 10-26
सिद्धानां कपिलो मुनिः).
His garment is white.(सितं शुक्लम् अम्बरं धत्ते इति
सितधः, सितध एव सिद्धः।). शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम्। प्रसन्न वदनं ध्यायेत् सर्वविघ्नोपशान्तये।।)
———————–++++———–++—
Siddha has many meanings. One who has attained Yogic Siddhis(miraculous powers) is also a Siddha. Hanuman is portrayed in Valmiki
RamayaNa as having become atomic(अणिमा),
very light(लघिमा), very huge(गरिमा) etc while killing demonesses सुरसा, सिंहिका in his quest for Sita. But, our highest Siddhi( attainment, accomplishment) is God-Realisation. In the Gita, the Lord laments: “Among thousands of men, a rare one endeavours for my attainment. Even among those who strive, one perchance ‘knows’ Me truly”(मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये। यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः।।(7-3). If we do succeed in attaining Him, what happens? Narada says: “Attaining Him, the devotee becomes सिद्ध(aim of life fulfilled), immortal and ever-satisfied” (यल्लब्ध्वा पुमान् सिद्धो भवति, अमृतो भवति, तृप्तो भवति. नारद भक्ति सूत्र ४). Such a devotee is always in a pleasant mood, come what may. Says Sant Tukaram: मन करारे प्रसन्न सर्व सिद्धींचें कारण। Such ever-green प्रसन्नता is, indeed, a महासिद्धि. Such सिद्ध takes in his stride with
equanimity both success(सिद्धि) and failure.
(सिद्ध्यसिद्ध्योः निर्विकारः कर्ता सात्त्विक उच्यते। गीता 18-27). Let us strive after this Siddhi under the
benign guidance of our Sadguru.
ॐ सिद्धाय नमः ॐ
VISHNU SAHASRANAAMA 549
820. शत्रुजित् (Shatrujit)
AS says: The enemies of gods are His enemies.
He conquers them. (सुरशत्रव एव अस्य शत्रव:, तान् जयतीति शत्रुजित्।).
PB says: He is always conquering the enemies.
(शत्रून् जयति इति शत्रुजित्, तान् तापयति नित्यशः इति शत्रुतापनः ).”देवासुरसङ्ग्रामे समस्तान् एव असुरान् निजघान’ इत्युक्ते:.(During battle between gods and demons, He always killed the demons.). PB takes as one name शत्रुजि्छत्रुतापनः while AS and
MC take this compound as two Names.
MC say: Like the demons outside, He controls and conquers the demons inside like lust, anger etc.(बाह्य शत्रव इव वर्तमानाः असुरादायः आन्तरिक
शत्रवः इव वर्तमाना: कामक्रोधादयः, तान् जयति वशीकरोति इति शत्रुजित्।).
He controls and conquers the external as well as the internal enemies of His devotees.(शत्रून्
स्वभक्तानां बाह्यान् आन्तरिकान् जयति वशीकरोति इति
शत्रुजित्।).
He is the caretaker of the happiness of the good and the happy liberated souls. So, He is shatru. He excels all, so jith.(शं सज्जनानां सुखम्, तान् सुखात्मकान् मुक्तान् वा त्रातुं रक्षितुं शीलम् अस्य अस्तीति
शत्रुः, जयति सर्वोत्कृष्टो वर्तत इति जित्।).
He kills the wicked and the vicious and hurls them into the dense darkness of hell, so He is shatru, enemy. He inspires the good and the
righteous to attain happiness, so jit.(शातयति
दुष्टान् नाशयति अन्धन्तमसि पातयति इति वा शत्रुः, जापयति
सज्जनान् सुखप्राप्तौ प्रेरयति इति जित्।).
——————————————-+
God is Shatrujit, Conqueror of Enemies. When we are devoted to Him, He makes us Shatrujit
too. He cleanses us by ridding us of our internal foes like lust, anger etc. Even the most wicked and the vicious person will be transformed by sincere, heartfelt devotion,
assures the Lord in Gita(Ch.9-30,31)(अपि चेत्
सुदुराचारो’…. क्षिप्रं भवति धर्मात्मा….).
During Mantra Pushpanjali our Vaidiks chant a Mantra: संसृष्टं धनमुभयं समाकृतमस्मभ्यं दत्तां वरुणस्य मन्युः। भियं दधाना हृदयेषु शत्रवः पराजितासॊ अपनिलयन्ताम्।।(RgVeda 10-84-7).(“VaruNa(God as the Guardian of Dharma) is the giver of two-fold(उभयम्) wealth(धनम्). We invoke His holy anger(मन्यु). May our enemies(शत्रव:) entertain fear(भियम्) in their hearts(हृदयेषु) and becoming defeated (पराजितासः) runaway (अपनिलयन्ताम्) helter-sklter!) Dhanam Ubhayam refers to worldly as well as spiritual(daivi) wealth(sampatti), material as well as spiritual well-being, अभ्युदय and निःश्रेयस्।
ॐ शत्रुजिते नमः ॐ
VISHNU SAHASRANAAMA 550
821. शत्रुतापनः (Shatrutaapanah)
AS says: He scorches the enemies of gods.
(सुरशत्रूणां तापनः शत्रुतापन:).
PB has commented already along with शत्रुजित्।
MC say the same as AS.(शत्रव: स्वस्य शत्रव इव वर्तमाना: असुरादय:, तान् तापयतीति शत्रुतापनः।).
He chastises the enemies of His devotees.
(शत्रवः स्वभक्तानां शत्रवः, तान् तापयतीति शत्रुतापनः।)
He removes the distress caused to His devotees by their enemies.(भक्तेषु शत्रुसम्बन्धी यः ताप: शत्रुतापः, तं नयति अपनयति इति शत्रुतापनः).
He makes His devotees to consider lust etc as
their internal enemies.(भक्तेषु कामादीन् प्रति शत्रुताम्
आपयतीति प्रापयतीति शत्रुतापनः।)
He removes mutual hostile feelings between
persons.(मनुष्येषु अन्योन्यं शत्रुताम् आपयति अपनयति इति
शत्रुतापन:।)
He destroys the triad – ignorance, desire and
action – haunting His devotees, so शत्रुः, He removes the consequent distress caused to the devotees, so तापनः।(शातयति भक्तानाम् अविद्या काम कर्मादि नाशयति इति शत्रुः, भक्तानाम् अविद्यादि प्रयुक्तं तापं नयति अपनयतीति तापन:।).
——————————++————
The previous name is Shatrujit(Conqueror of Enemies) and the present name is Shatrutaapana(The Scorcher of the Enemies).
The former is a natural corollary of the latter.
Arjuna is refered to as परन्तप several times by the Lord in Gita. It means the same as Shatrutaapana(परान् शत्रून् तापयति इति परन्तपः).
The first Mantra of Durgaa Sookta chanted during Durgaa Namaskaar begins: जातवेदसे सुनवाम सोमम् अरातीयतो निदहाति वेद:।(वेदः सर्ववेत्ता अग्निः
दुर्गारूपः अस्माकं शत्रुत्वम् इच्छतः नि नितान्तं नितरां निश्चितं नियमेन दहति दहतु तापयतु भस्मीकरोतु is the meaning). May Devi Durgaa, symbolised by the all-knowing (वेद) Agni, burn away (निदहाति) our hostile forces(अरातीयतः) is the prayer. We implore Her to be our Shatru- taapanaa. During our Devi Anushthana, we pray: सर्वाबाधाप्रशमनं त्रैलोकस्याखिलेश्वरि। एवमेव त्वया कार्यम् अस्मद्वैरिविनाशनम्।।(नारायणी सूक्तम्). (We implore Her to ‘extinguish’ (प्रशमन) all our trials and tribulations(सर्वाबाधा) and destroy all those forces which are hostile(अस्मद्वैरि) to our spiritual growth. This task is not beyond Her because She is the Empress of the three worlds(त्रैलोकस्याखिलेश्वरि). In other words, we pray to our Divine Mother, Durgaa Parameshwari, to be our Shatru-taapanaa.
ॐ शत्रुतापनाय नमः ॐ
VISHNU SAHASRANAAMA 551A
822. न्यग्रोधः (Nyagrodhah)
AS says: It grows downward. It is above all.
(न्यक् अर्वाक् रोहति सर्वेषाम् उपरि वर्तत इति न्यग्रोधः।).
In the 15th chapter of Gita, the Tree of Creation is visualised as the Peepal tree(अश्वत्थ), with the roots above(ऊर्ध्वमूलम्) and the branches spread downwards(अधःशाखम्).
PB clubs together this name as well as the next: न्यग्रोधोऽदुम्बरः। Persons who are ‘down'(weak and poor)(आर्त), when they pray with folded hands, He is stalled(He will not move away from them). (नृग्भूतैः अधः कृताञ्जलिभिः
रुध्यते स्वप्रसाद औन्मुख्येन व्यवस्थापयते इति न्यग्रोधः।). It is
said: अञ्जली परमा मुद्रा क्षिप्रं देवप्रसादिनी (The gesture with folded hands quickly fetches the grace of God).
Udumbara means highest abode (उत् अम्बर is
उदम्बर. This word becomes उदुंबर due a grammatical rule called वर्णव्यत्यय. His abode, high above, is full of all excellences and He is attended by Lakshmi and other enlightened souls. Yet, He is accessible to very lowly placed
sinners too.(सर्वगुणैः उद्वतम् अंबरं परं धाम, तदुपलक्षिताः
लक्ष्मी परिजनादयः अस्य इति उदुम्बरः। अति उच्छ्रितसेव्योऽपि
अत्यन्त नीचानाम् अपि अनुवर्तनसाध्यः इत्यर्थः।).
MC say: He ensures that planets, stars etc in the sky don’t tumble down.(आकाशे विद्यमानाः ग्रह्र
नक्षत्रादय: अधः यथा न पतन्ति तथा न्यक् अर्वाक् रुणद्धि इति न्यग्रोधः।).
During the समुद्रमथन, He ensured that the Mandara mountain(used for churning) did not
submerge in the ocean.(समुद्रमथनकाले मन्दरपर्वतस्य
मज्जनं समुद्रे यथा न स्यात् तथा न्यक् पर्वतस्य अधस्तात्
रुणद्धि इति न्यग्रोध:।).
He surpasses all and rises up.(सर्वाणि भूतानि न्यक्
कृत्य सर्वेषाम् उपरि वर्तत इति न्यग्रोधः।).
He lowers the undeserving.(अयोग्यान् न्यक् अर्वाक्
अवरोहयति इति न्यग्रोधः।).।
Like the banyan tree, He is vast and gives shade and happiness to the surrendered.(न्यग्रोधः वटवृक्षः यथा व्याप्तः छायाप्रदश्च वर्तते तद्वत् भगवान् व्याप्तः स्वाश्रितानां सुखप्रदश्च इति न्यग्रोध इति व्यवह्रियते।
VISHNU SAHASRANAAMA 551B
822. Continued
Nyagrodhah (Banyan Tree)
The banyan tree reminds us of Sri Ramakrishna, who told the young Narendra( the would-be Swami Vivekananda) that he would be a big banyan tree. The details are interesting: Once, at the magic touch of Sri RK, Narendra went into Samaadhi. His sense of duality melted away. He wished to be in this blissful state of transcendental consciousness for three or four days at a stretch, but, alas, Sri RK with another touch, ended his Samaadhi. Narendra was visibly disappointed. Then, Sri RK scolded him as follows: “Shame on you! You are asking for such an insignificant thing. I thought you would be like a big BANYAN TREE and that thousands of people would rest in your shade. But, now you are seeking your own liberation!”. (Page 26, Meditation and Its Methods). Thus rebuked, Narendra shed tears, realising the greatness of Sri RK’s heart. Later, as Swami Vivekananda, Narendra truly became a sprawling banyan tree. So is Sri RamakrishNa
Mission ,too ,a banyan tree today under his
inspiration.
in chapter 10 of Jnaneshwari, Shri Jnaneshwar
pays rich tributes to Shri Nivrittinath, his Guru
(and elder brother) and says that the affectionate glances of Shri Nivrittinath have made him the Akshaya Vata (Imperishable Banyan Tree). In Prayag, the seat of Triveni
Sangam , there is a banyan tree, supposedly dating back to Ramayana days, revered as
Akshaya VaTa. Shri Jnaneshwar says that the holy dialogue between Shri Krishna and Arjuna and presence of Shri Nivrittinath constitute a TriveNi Sangam and he has been turned into an Akshaya VaTa.(मग म्हणितले जी स्वामी। भलेनि ममत्वं देखिलें तुम्हीं।म्हणोनि कृष्णार्जुन संगमीं।प्रयागवटु जाहलों।। Ovi 16).
The banyan tree is a symbol of longevjty and
conquest over death. On वट पूर्णिमा( in the month of Jyeshta) वट सावित्री व्रत is performed by ladies to augment the life-span of their husbands. सूत्र वेष्टन (binding the tree with thread, symbolising the thread of life) is done and the banyan tree is worshipped with this prayer: वट, सिञामि ते मूलं सलिलैः अमृतोपमैः।यथा शाखाप्रशाखाभिः वृद्धोऽसि त्वं महीतले। तथा पुत्रैश्च पौत्रैश्च सम्पन्नां कुरु मे सदा।।(O Banyan Tree, I am moistening your roots with this nectar-like water. Just as you have grown with branches and sub-branches on this earth, pray enrich me, too, with children and grand-children always”.) The inspiring story of Satyavan-Saavitri is recalled too.
The banyan tree (Nyagrodha) represents Guruparampara. The Aadi Guru Sri DakshiNamoorti sat under a banyan tree(चित्रं वटतरोर्मूले….). The aerial roots which grow downward(न्यक् रोहति) represent the burgeoning Guruparampra. Sri Swami Samartha sat under a banyan tree at Akkalkot. It is said that His last words to a few grieving devotees who sat around Him shedding tears were: “वडाच्या पारंब्या घट्ट धरून राहा”,meaning: “Hold fast to the aerial roots of the banyan tree”. The implied meaning is: Hold fast to the sacred Feet of the
Sadguru. This was His farewell message to us.
ॐ न्यग्रोधाय नमः ॐ
VISHNU SAHASRANAAMA 552
823. उदुम्बरः (Udumbarah)
AS says: He,being the cause, transcends the sky, which is the effect.(अम्बरात् उद्गतः कारणत्वेन इति उदुम्बरः). The first element to emerge from God was the sky(आत्मनः आकाशः सम्भूत: आकाशाद्वायुः….
Taittiriya Upanishad). Food is also called as
Udumbara and as food He nourishes the world.(उदुम्बरम् अन्नाद्यम्, तेन तदात्मना विश्वं पोषयन् उदुम्बरः।).
PB has already commented vide न्यग्रोध which he clubbed with Udumbara.
MC say: He confers eminence to the cluster of good souls like Brahmaa etc(उत् उम् अतिशयेन उत्कृष्टं ब्रह्मादि सज्जीवसमूहं वरयतीति उदुम्वरः उदुम्वर एव उदुम्बरः, रबयोःअभेदात्।)
The strength and happiness of excellent souls like Brahmaa is from Him.(उदुम् अतिशयेन उत्कृष्टं
ब्रह्मादि सज्जीवजातम्, तस्य बं बलम्, रं सुखम् च यस्मात् सः
उदुम्बरः।).
——————-++++————–+—–
Udumbara is Oudumbara tree(ficus racemosa,
botanical name)(in Kannada ಅತ್ತಿ ಮರ) associated with Lord Dattatreya. In the sacred Gurucharitra, written by Shri Gangadhara Saraswati, the reason for investing this tree with holiness is given in 19th chapter. Namadharaka asks Siddha as to why
Shri Dattatreya chose to sit under this tree.
Siddha quotes a legend: VishNu, becoming Narasimha, ripped open the stomach of the
demon HiraNyamashyapa. Thereby His nails were poisoned and there was unbearable heat and pain. Then, Lakshmi thrust His nails into the figs of Oudumbara and, lo, the heat and the pain vanished in a moment. The highly pleased Narasimha blessed this tree as a Kalpavraksha of Kaliyuga. Later, as Lord Dattatreya, VishNu associated Himself with this tree. So, He is named as Udumbara in VSN. Sitting underneath an Oudumbara tree and performing Japa for a specified period as per सङ्कल्प is part of a साधना called Oudumbara Deekshaa. It fetches quickly the grace of Lord Dattatreya.
ॐ उदुम्बराय नमः ॐ
VISHNU SAHASRANAAMA 553
824. अश्वत्थः (Ashvatthah)
AS says: There is no certainty that the world(which is a form of God) will be there
tomorrow.(श्वोऽपि न स्थाता इति अश्वत्थः). In Gita,
the Tree of Creation has been visualised as an Ashvattha tree with roots above and branches
below(ऊर्ध्वमूलम् अधःशाखम् अश्वत्थं प्राहुरव्ययम्)(XV-1).
PB says: Positions like being Indra etc are temporary. He dwells even in such Indra etc
as their inner monitor.(अनित्यम् इन्द्रादिपदं येषां तेष्वपि तिष्ठति। नियामकत्वेन इत्येवं अश्वत्थ इति कीर्तितः।).
MC say the same as AS and PB, but, add the
following:
During His incarnation as Hayagreeva, He assumed the form of a horse.(हयग्रीवावतारे अश्व
रूपेण तिष्ठति इति).
He moves fast all over; He also stays steady at
one place,,.(आशु वाति सर्वत्र यातीति आशुवः, आशुव एव
अश्वः, तिष्ठति एकत्र इति स्थः, अश्वश्चासौ स्थश्च अश्वत्थः।)
(आसीनो दूरं व्रजति शयानो याति सर्वतः says the Katha Upanishad.)
He surpasses all, so अः, He moves everywhere, so श्व, He stays at one place, so त्थ:(सर्वाधिकत्वात्
अः, श्वयते सर्वत्र गच्छति तिष्ठति एकत्र इति च श्वत्थ:).
He pervades everywhere outside; He dwells within too. (अश् व्याप्तौ इत्यतः अश्नुते सर्वं बहिः व्याप्नोति तिष्ठति च अन्तः इति अश्वत्थः।).
During dissolution(प्रलय) He consumes everything and abides all alone.(प्रलये सर्वं जगत्
अश्नाति भक्षयति, स्वयम् एक एव तिष्ठति च इति अश्वत्थ:।).
——————————————–
As AS has commented above, the world has been likened to a Peepal tree in Gita(15-1).
Etymologically, as AS has commented, there is no guarantee it will be there tomorrow अ+श्व:).
Detachment is the weapon to be used to fell this tree(असङ्गशस्त्रेण). We have to be IN the world, we should not be OF it – this is the meaning. (प्रपञ्चात असावा, पण प्रपञ्चाचा नसावा). How to achieve this feat? Says Tukaram: “Be in संसार, but, O tongue, hasten to chant His name”.(असोनी संसारीं जिव्हें वेगु करी।). By comparing the world to a Peepal tree, the world stands divinised too. In Gita, the Lord says अश्वत्थ is His Vibhooti(special manifestation.X-26(अश्वत्थ: सर्व वृक्षाणाम्). In praise of Ashwatta we say: मूलतो ब्रह्मरूपाय मध्यतो विष्णु रूपिणे। अग्रतो शिवरूपाय वृक्षराजाय ते नमः।।(Salutations to the King of Trees, whose root is Brahmaa, the middle is VishNu and the top is Shiva.).
ॐ अश्वत्थाय नमः ॐ
VISHNU SAHASRANAAMA 554
825. चाणूरान्ध्रनिषूदनः (ChaaNooraandhra nishoodanah).
AS says: He killed a wrestler called ChaaNoora, who hailed from Andhra.(चाणूरनामानम् आन्ध्रं निषूदितवान् इति चाणूरान्ध्रनिषूदनः।).
PB says the same as above.(चाणूराख्यासुरं योऽरिं मल्लं सूदितवानसौ। प्रोच्यते मुनिभिर्नित्यं चाणूरान्ध्रनिषूदनः।।).
MC say as above and add as under:
He annihilates those evil forces who harass the devotees who enshrine VishNu within them. , who gives liberally and is blissful.(स्वभावतः चणन्ति ददतीति चणवः, चण दाने, अधिकं चणन्ति इत्यर्थे ‘अधिक्ये अधिकम्’ इति सूत्रेण दीर्घे सति चाणवः। उत्कृष्टां सम्पदं भक्तेभ्यः राति इति उरः। तादृशम् अम् आनन्दरूपं भगवन्तं धरन्ति इति उरान्ध्राः । चाणवश्च ते उरान्ध्राश्च चाणूरान्ध्राः । तान् निषूदन्ति नाशयन्ति इति चाणूरान्ध्रनिषूदाः दुष्टशक्तिविशेषाः। तान् नयति अपनयति परिहरतीति यावत् चाणूरान्ध्रनिषूदनः।).
His knowledge is firm and determinate, so चः,
His strength is tremendous. He delights the noble souls. He is blissful, so आन्ध्रः, He wipes out sorrow, ignorance etc,so निषूदन:।
(निश्चयज्ञानरूपत्वात् चः, “चः पादपूरणे विनिश्चये इति त्रिकाण्डशेषः”. अधिकः णः बलम् अणः, चः अणश्च अस्य स्वभाव इति चाणुः, उत्कृष्टान् रमयतीति उरः,आ आनन्दं धरतीति आन्ध्रः, निषूदयति दुःखाज्ञानाद्यनिष्टजातमिति
निषूदनः।).
——————+++—+++–++——++++
The various demons slayed by the Lord – and depicted in Bhagavatam – are symbols of
आसुरी संपत्ति, demoniacal attributes, which wilt and wither away when we bask in the grace of God and the Guru. Kamsa represents the
King-size ego described in Gita (16-13/15), who brags: “This has been attained by me today. I shall attain this too, desired by me. This much wealth I have now and this much again will
accrue to me. I have killed this enemy and I will kill others too. I am the Lord, the enjoyer, most
accomplished, very strong and happy. I am very wealthy and highborn. Who else is there like me? …”(इदमद्य मया लब्धम्….). There are many
Kinds of infatuation(मद) – of physical strength, wealth, authority, famous lineage, learning, popularity of masses etc. ChaaNoora and Mushtika are wrestlers, swollen with the pride of physical might. This pride is quelled by Shri
Krishna effortlessly. This is the implied meaning of चाणूरमर्दन. Pride and piety cannot go hand in hand.(वसुदेवसुतं देवं कंसचाणूरमर्दनम्). ॐ चाणूरान्ध्रनिषूदनाय नमः ॐ
VISHNU SAHASRANAAMA 555
सहस्रार्चिः सप्तजिह्वः सप्तैधाः सप्तवाहनः।
अमूर्तिरनघोऽचिन्त्यो भयकृद् भयनाशनः।।(102)(9 Names)
826. सहस्रार्चिः (Sahasraarchih)
AS says: He has thousands of i.e. infinite rays.
(सहस्राणि अनन्तानि अर्चींषि यस्य सः ).Gita XI-22 दिवि सूर्य सहस्रस्य…..
PB says: He has planted in the sun thousands of rays which have the properties to ripen, dry up, scorch, illumine etc.(पाचन शोषण प्रतापन प्रकाशन
धर्माणि उपकारीणि सहस्रम् अर्चींषि अनेन सूर्ये निषिक्तानि इति
सहस्रार्चिः।) Gita XV-12 यदादित्यगतं तेजो….
MC say the same as above(सहस्राणि अनन्तानि अर्चींषि मयूखाः ज्वाला वा यस्य सः).
The sun is thousand-ray because of Him.(सूर्यस्य
सहस्राणि अर्चींषि यस्मात् सः)
He is worshipped by thousands of devotees.
(सहस्रैः अनन्तैः भक्तैः अर्च्यत इति सहस्रार्चिः।)
He is worshipped, understood and attained by
thousands of Knowers.(सहस्रैः अनन्तैः ज्ञानिभिः अर्च्यते अवगम्यते प्राप्यते वा इति सहस्रार्चिः, अर्च गति पूजनयोः।)
———————————————-
God is सहस्रार्चिः, His rays are innumerable. We are His rays. Rays are innumerable, but, the sun is one. Likewise, we, the jeevaa-s are countless, but, He is One only. Sant Jnaneshwar says in chapter 13 of his Jnaneshwari: लहरी जैसिया जळीं, परमाणुकणिका स्थळीं, रश्मीकर मंडळीं सूर्याच्या जेवीं।।१०८६।। नातरीं देहीं अवयव, मनीं आघवेचि भावः, विस्फुलिंग सावेव, वन्हीं एकीं।।१०८७।। तैसे भूताकार एकाचे, हें दिठीं रिगे जें वाचें, तैंचि ब्रह्मसम्पत्तीचें, तारूं लागे।।१०८८।।(Ripples are many, water is one; particles of earth are many, but, earth is one; rays of the sun are many, but, the sun is one; organs are many, but, the body is one; thoughts and feelings arising in the mind are many, but, the mind is one; sparks flying out of fire are many, but, the fire is one. In this way, the diverse forms of beings are of One only.
When this realisation enlivens one’s बुद्धि, he
crosses over(Samsara) with the wealth of
Brahman(God-Realisation).
ॐ सहस्रार्चिषे नमः ॐ
VISHNU SAHASRANAAMA 556
827. सप्तजिह्वः (Saptajivhah)
AS says: VishNu as Agni(Agni NarayaNa) has seven ‘tongues’ (flames).(सप्त जिव्हा अस्य सन्तीति
सप्तजिह्व:।). The seven flames are काली कराली मनोजवा सुलोहिता सुधूम्रवर्णा स्फुलिङ्गिनी and विश्वरुची.
PB says: Agni has seven flames which are engaged in conveying our oblations to propitiate the gods.(देवाप्यायक आहुतिग्रहण वाहनाधिकाराः काली करालीप्रभृतयः सप्तजिव्हा अस्येति।)
MC say the same as AS.(अग्न्यन्तर्गत अग्निनारायणरूपे काल्याद्याः सप्तजिव्हाः यस्य सः सप्तजिव्हः।)
He has blessed us with seven sensory organs
which, like tongues, relish the objects.(सप्त चक्षुरादि सप्तेन्द्रियाणि जिव्हा इव विषयास्वादनसाधनानि
यस्मात् सः सप्तजिव्हः।). पञ्च ज्ञानेन्द्रियाणि, mind and buddhi – these are the seven ‘tongues’.
Scriptures like Vedaa-s are ‘tongues’ to relish and enjoy the excellences of God. (सप्त ऋगाद्याः
सत्त्वाद् याः जिव्हा इव गुणास्वादनसाधनं यस्मिन् विषये सः सप्तजिव्हः।). Four Vedas-s, इतिहास (like RamayaNa and Mahabharata), पुराण and आगम like पञ्चरात्र – these are the seven ‘tongues’.
At the time of dissolution, He gives up the seven worlds.(सप्त सप्तलोकान् जहाति गमयति प्रलयकाले इति सप्तजिव्ह:।)(जहाति गमयति इति जिव्हा).
——————————————–
God is seven-tongued, सप्तजिव्ह, says this name. One of the interpretations offered by MC above is that the five sense organs(पञ्च ज्ञानेन्द्रियाणि), mind and बुद्धि are like seven tongues with which God has blessed us to relish the world of experience. Every विषय(sense object) has its distinctive flavour and the Indriyaa-s make a नैवेद्य of same to the Lord within. गो in Sanskrit means a cow as well
as an इन्द्रिय. The respective विषय of an इन्द्रिय is
like the cow-feed(grass etc) and the इन्द्रिय
transforms it into the ‘milk’ of sensory experience(विषयानुभव) and offers it to the Infant KrishNa within. Sant Ramavallabhdas sings (म्हण्ति):
श्रवण-गायी येवो, शब्दचारा घेवो। याचें दूध देवो कृष्णबाळा।।
नयन-गायी येवो, रूपचारा घेवो। याचें दूध देवो कृष्णबाळा।।
नासिक-गायी येवो, गंधचारा घेवो। – do –
रसना-गायी येवो, रसचारा घेवो। – do –
त्वचा-गायी येवो, स्पर्शचारा घेवो। – do –
मानस-गायी येवो, मननचारा घेवो। – do –
जो बाळा जो कृष्णबाळा । जो बाळा जो कृष्णबाळा।।
ऐसा हो गायिला, यशोदेनें सांवळा। रमावल्लभदास झाला तेणें
सुखी। Mother Yashoda sings this lullaby and puts infant-KrishNa to sleep, and, therefore, I am happy, says Shri Ramavallabhdas. RVD speaks of six ‘cows’. The seventh (mentioned by MC) ‘cow’ is Buddhi and its चारा is निदिध्यासन just as मनन is the चारा of mind-cow.
ॐ सप्तजिव्हाय नमः ॐ
VISHNU SAHASRANAAMA 557
828. सप्तैधाः (Saptaidhaah)
AS says: As Agni, He is nourished by seven kinds of fuel-sticks.(सप्त एधांसि दीप्तयो समिधः अस्येति सप्तैधाः।)
PB says the same.(सप्त वानस्पत्याः समिधः अस्येति
सप्तैधाः।). Ashvattha, Udumbara, Shamee, Vaikankata, Ashanihata, Pushkara and ParNa –
these are the approved fuel-sticks.
MC say the same as above and add as under:
The seven flames of Agni are due to Him.(अग्नेः
सप्त एधआम्सइ दीप्तयः यस्मात् सः।)
He nourishes the seven worlds to grow and flourish.(सप्तलोकान् एधयति वर्धयति इति सप्तैधाः।).
By seven branches of learning, He nourishes the devotees with knowledge and devotion.
(सप्तभिः सप्तसङ्ख्याकाभिः विद्याभिः एधयति भक्तान् ज्ञानभक्तिभ्यां वर्धयतीति सप्तैधाः।)
He fosters the seven kinds of learning(Veda etc) by imparting lessons and discourses.
(सप्त ऋगाद्याः विद्याः पाठप्रवचनादिभिः एधयति इति
सप्तैधाः।).
———-+—————-+++—+++——–
God is सप्तैधाः and all the commentators above concur that, as Agni , He is nourished by seven fuel-sticks(समिधा). Being His tiny
fragments, we too, are given seven समिधा to keep the flame of our spirit glowing. They are the seven व्याहृति-s which we are supposed to
utter when we perform सन्ध्यावन्दन. These are भूः, भुवः, स्वः, महः, जनः, तपः and सत्यम्. व्याहृति means significant (विशिष्टा) utterance(आहृति). Of these, the first three are called Great(महा) व्याह्रति -s. Aum (ॐ) is prefixed to each one of them. Aum is Brahman(ॐ इत्येकाक्षरं ब्रह्म). So it means God is
each one of them. God is existence(भूः, सत्तायाम्), consciousness(भुवः, भावयति, चित्), bliss(स्वः, आनन्द, सुष्टु व्रियते अस्माभिः, we all seek happiness) , worthy of worship(महः, पूजायाम्), creator(जनः, जनने), thoughtful(तपः, ईक्षणा, आलोचना, एकोऽहं बहु स्याम्, I am One, let Me be many. Out of His tapas, Truth, सत्यम्, and Righteousness,ऋतम्, were ‘born’, तपसो अध्यजायत) and finally He is Truth(सत्यम्, One Truth called variously by the wise, एकं सत् विप्राः बहुधा वदन्ति, सत्यनारायण). Day in and day out, at least once or twice if not thrice, during सन्ध्या, we are to utter MEANINGFULLY these characteristics of God in whom we live, move and have our being. This simple strategy devised by our Vedic ancestors helped to foster and fortify God-Consciousness within us.
ॐ सप्तैधसे नमः ॐ
VISHNU SAHASRANAAMA 558
829. सप्तवाहनः (Saptavaahanah)
AS says: As Soorya NarayaN, He has seven horses as His vehicles or He has one horse with seven names.(सप्त अश्वा वाहनान्यस्य इति सप्तवाहन:। सप्तनामैकोऽश्वो वाहनम् अस्येति वा।).
PB says: He supports seven kinds of wind.
(यो वहति अनिलस्कन्धान् सप्तासौ सप्तवाहनः।).As sun, He has seven vehicles.(वाहनानि रवेरस्य सप्त वा सप्तवाहनः।). Our ancient sages classified wind into seven categories depending on their
velocity and their effect(constructive or otherwise). They are: आवह, प्रवह, संवह, उद्वह, विवह, परिवह and परावह। A point to ponder for our Metereological Dept!
MC say: He inspires the sun who has seven horses as vehicles.(सप्त वाहाः अश्वाः यस्य सः सप्तवाहः
सूर्यः तं नयति प्रणयति प्रेरयति इति सप्तवाहनः।).
He conducts the seven-horsed sun in the sky.
(सप्तवाहं सप्ताश्वं सूर्यं नयति आकाशे इति सप्तवाहनः।).
वाह has the meaning of arms(भुज) and He reaches the seven ‘arms'(flames) to Agni.
(वाहाः भुजाः, सप् वाहान् नयति अग्निं प्रति प्रापयतीति सप्तवाहनः।) वाहो भुजे ….इति मेदिनी।
He inspires the seven-handed Agni.(सप्तवाहं
सप्तहस्तम् अग्निं नयति प्रेरयति इति सप्तवाहनः।).
He bears the seven worlds.(सप्तलोकान् वहति धरत
इति सप्तवाहनः।)
He reaches seven branches of learning like RgVeda etc to His devotees.(सप्त ऋगाद्याः सप्तविद्याः वहति भक्तान् प्रति इति सप्तवाहनः।).
He looks after all work in the seven worlds and makes others to do it also.
(सर्वं कार्यं वहति वाहयति
सप्तस्वपि लोकेषु इति सप्तवाहनः।).
VISHNU SAHASRANAAMA 559
830. अमूर्तिः (Amoortih).
AS says: The solid moving and unmoving universe is Moorti(Form). He is formless, so He is Amoortih. (मूर्तिः घनरूपं धारणसमर्थं चराचरलक्षणम्).
He is devoid of a body with well-integrated limbs.(देहसंस्थानलक्षणा मूर्छिताङ्गावयवा मूर्तिः, तद्रहित इति
अमूर्तिः।)
PB says: He is unique and distinct from His gross physical idols(forms)(स्थूल भौतिक मूर्तिभ्यो
व्यावृत्त: अमूर्तिरुच्यते।).
MC say: He does not have an elemental form,
distinct from His true nature.(न विद्यते मूर्तिः प्राकृता
स्वस्वरूपाद्भिन्ना यस्य सः अमूर्तिः।).
He assumes lot of forms.(अ इत्याधिक्यमुद्दिष्टम्। अधिकाः मूर्तयः यस्य सः अमूर्तिः अधिकदेहवान् इत्यर्थः।).
He has many many idols. (मूर्तिः प्रतिमा, अ अधिकाः
मूर्तयः प्रतिमा: यस्य सः अमूर्तिः।
He confers bliss on the sinless.(मूरं पापम्, न विद्यते मूरं येषु ते अमूराः, तेषां तिः आनन्दः यस्मात् सः अमूर्तिः,
आनन्दं तीति वै वदेत् इत्युक्तेः।)
VISHNU SAHASRANAAMA 560
831. अनघ: (Anaghah)
AS says: Sorrow and sin are not in Him.(अघं दुःखं
पापं च अस्य न विद्यत इति अनघः।).
PB says: He is distinct from the souls who are subject to Karma(and consequent merit and demerit).(जीवेभ्यः कर्मवश्येभ्यो व्यावृत्तश्च अनघ: स्मृतः।).
MC say: He ensures that His devotees don’t incur sin and the resultant sorrow.(अघं दुःखं, तन्मूलं पापं वा, भक्तानां न विद्यते अघं यस्मात् स: अनघ:।
‘अघं दुःखे व्यसनैनसोः’ इति हैमः (Haima is a dictionary
compiled by the famous Jaina scholar Hemachandra.)
He is not subject to any calamities.(न विद्यन्ते अघानि व्यसनानि यस्य सः।)
He ensures that His devotees don’t suffer from
calamities.(न विद्यन्ते अघानि आपदः भक्तानां यस्मात् सः।)
He acts independently, so अनः, He enters the
dependent souls and activates them, so अघः।
(अनिति स्वतन्त्रं। चेष्टते इति अनः, अंघते अस्वतन्त्रान् चेष्टाप्रदानाय गच्छति प्रविशतीति यावत् अघ:, अघि गतौ,
अनश्चासौ अघश्च अनाघः, अनाघ एव अनघः।)
He enters into and activates the presiding deities of elements(पञ्च महाभूतनि), who, though
not स्वतन्त्र in the way God is, yet activate us.
(अनयन्ति अस्वतन्त्रं प्रेरयन्ति इति अनाः,तत्वाभिमानिनः, तान् अङ्घयति गमयतीति अनघः।).
———————————————-
God is Anagha, sinless and sorrowless as AS says above. Being His tiny fragments, we, too, are Anagha(नित्य शुद्ध बुद्ध मुक्त).. It is our intrinsic nature. That’s why Arjuna is addressed thrice in Gita as Anagha by the Lord(vide 3.3, 14.6, 15.20). Pujya Swami Vivekananda strove tirelessly to remind us of our divinity. “If there is sin, this is the only sin to say that you are weak or others are weak.(Volume 2, page 308). “Ye divinities on earth – sinners! It is a sin to call a man so; it is a standing libel on human nature.. ye are souls immortal, spirits free, blest and eternal”. (Volume 1, page 11).
Notwithstanding the above, howsoever pleasant it sounds as a theory, in practice we do falter and stumble. Hence, in our Sandhya
Vandan we have small subsidiary items like
Maarjana, Ap-praashana (अप्प्राशन )and AghamarshaNa – all meant to wipe ourselves clean.(Please refer to our Math publication on Sandhyavandana with English translation).
In the Ishaavaasya Upanishad, the devotee on the verge of death, prays to Agni: “O Agni, lead us on the right path to wellbeing; O God, who knows all our thoughts and deeds, pray remove from us the SIN that makes us go astray. We offer you our salutations again and again”.(अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मत् जुहुराणमेनो भूयिष्ठां ते नम उक्तिं वदेम।।)
ॐ अनघाय नमः ॐ
VISHNU SAHASRANAAMA 561
832. अचिन्त्य: (Achintyah)
AS says: He is the witness of the knower and hence beyond all canons of knowledge, so He is unthinkable.(प्रमात्रादिसाक्षित्वेन सर्वप्रमाणागोचरत्वात्
अचिन्त्यः।) He is totally unlike the world and so cannot be thought of as ‘He is like this’.(अयमीदृश इति विश्व प्रपञ्चविलक्षणत्वेन चिन्तयितुम् अशक्यत्वात् वा अचिन्त्यः।).
PB says: He cannot be compared even with the liberated.(He excels all).(अचिन्त्यः दुर्निरूपः स्यात् मुक्तादि उपमयापि सः।).
MC say: He cannot be thought of totally.(साकल्येन चिन्तयितुम् अशक्यत्वाद् अचिन्त्य:।). The word साकल्येन is important. It is not that we cannot conceive Him at all. Like blind men saying how an elephant looks like, we can get only partial insight.
The souls can be thought of, but, God is unlike
them, hence He is अचिन्त्य।(चिन्त्याः चिन्तयितुं शक्याः
जीवात्मान:, तद्विलक्षणत्वात् अचिन्त्यः।)
In Him there are no characteristics like body, organs or limbs, attributes, actions etc which can be enquired into totally.(न विद्यन्ते चिन्त्याः साकल्येन चिन्तयितुं शक्याः देहावयवगुणक्रियाः यस्मिन् सः
अचिन्त्य:।).
There is no entity higher than Him that can be thought of.(न विद्यते चिन्त्यः अधिकचिन्तनीय: यस्मात् सः
अचिन्त्य:।).
————-+++————-+++————
God is Achintya. He is mind-boggling. Our mind and intellect return baffled from His threshold. Commenting on verse 2 of chapter ten of Gita, Sant Jnaneshwar says: अगा उदरींचा गर्भु जैसा, न देखें आपुलिया मायेची वयसा। मी आघवेयां देवां तैसा, नेणवे काहीं।।६५।। आणि जळचरा उदधीचें मान, मशका
नोलांडवेंचि गगन। तैसे महर्षींचे ज्ञान न देखेंचि मातें।।६६।।
उतरलें उदक पर्वत वळघे, कां वाढते झाड मुळीं लागे। तरी मियां जालेनि जगें, जाणिजे मातें।।६९।। (Just as the child in the womb can’t know its mother’s age, so, too, all the gods can’t know Me. Just as the fish in the sea can’t know its depth, and just as the fly can’t traverse the sky, so, too, the great sages ‘see’ Me not. If the water running down the mountain ever rises up to the top or the upward growing tree grows downward and reaches its roots, then only the world of beings can know Me).
VISHNU SAHASRANAAMA 562
833. भयकृत् (Bhayakrit)
AS says: He is fearfull to those who tread the path of unrighteousness.(असन्मार्गवर्तिनां भयं करोति). He ‘cuts off'(removes) the fear of His devotees(भक्तानां भयं कृन्तति कृणोतीति वा।).
PB says: He instills fear of hell etc in those who transgress His commands. (आज्ञातिलंघिनां पुंसां नरकादिभयङ्करः। भयकृत् स समाख्यातः।)
MC say: He causes fear.(भयं करोति इति). Gita says(10-4,5) … भयं चाभयमेव च। भवन्ति भावाः भूतानां
मत्त एव पृथग्विधाः।।)
He removes fear.(भयं कृन्तति छिनत्तीति भयकृत्। कृती छेदने।)
Samsara is fear because we are haunted by fear at every step. He gives rise to Samsara.
(सर्वावस्थास्वपि भयग्रस्तत्वात् भयरूपत्वात् संसारः भयम्,
तत् करॊति इति भयकृत्।)
He rids us of Samsara.(भयं संसारं कृन्तति परिहरति इति भयकृत्।)
Vedas-s are भाः because they light up God. By
Vedas-s He reveals true knowledge about
Himself.(भावयन्ति दीपयन्ति भगवन्तमिति भाः वेदाः, तैः यं
स्वस्वरूपज्ञानं करोति प्रकटयति इति भयकृत्).
———————-+———————-
God is hailed as भयानां भयं भीषणं भीषणानाम्। He is the Mega-fear. Taittiriya Upanishad says: The wind blows out of His fear; Out of His fear
does the sun rise; Agni and Indra do His bidding out of fear. Yama, the fifth in this count, is on the run out of His fear. (भीषाऽस्माद्वातः पवते भीषा उदेति सूर्यः।भीषाऽस्मादग्निश्चेन्द्रश्च मृत्युर्धावति पञ्चमः।।). His ‘holy wrath'(anger, मन्यु)
strikes terror and, in the first मन्त्र of रुद्राध्याय
(chanted during Rudrabhisheka) we offer
salutations to His anger(नमस्ते रुद्र मन्यव उतोत इषवे नमः।).In Kannada there is a saying: ‘The fear of
God is the root of wisdom'(ದೇವರ ಭಯವೇ ಜ್ಞಾನದ ಮೂಲ). We tread warily when we are aware that He is watching!
The lion is frightful to us, but, its cubs don’t fear it. They merrily frisk around. Why? They know instinctively that the lion is its parent. Likewise, when we love God (त्वमेव माता च पिता त्वमेव…), we become fearless. Love outweighs fear. Fear is there, of course , and so we don’t dare to flout His commands. But, fear takes the backseat and it is love(भक्ति, प्रेम) that rules the day. ॐ भयकृते नमः ॐ
VISHNU SAHASRANAAMA 563
834. भयनाशनः (Bhayanaashanah)
AS says: He removes the fear in those who follow the VarNa(BrahmaNa, Kshatriya etc) and
Ashrama(Brahmachari, Grihastha etc) Dharma(duties).(वर्णाश्रमाचारवतां भयं नाशयति इति
भयनाशनः।).
PB says the same as AS. VishNu removes the fear of those who follow His dictates.(आज्ञानुवर्तिनां स्वस्य भयं नाशयतीति सः। भयनाशन इत्युक्तः।)
MC say: He removes the fear that pervades
Samsara. He ensures complete happiness in the state of liberation.(भयं संसारावस्थायां विद्यमानं नयति अपनयति इति भयनः। आ पूर्णं शां मुक्त्यवस्थायां नयति
प्रापयति इति आशन:, आशमिति पूर्णसुखवाचकम्।).
He makes us overcome the fearful Samsara.
(भयं भयात्मकं संसारं नाशयतीति भयनाशनः।).
He deludes, so भः, He wipes out(veils) knowledge, so यनाशनः। (भाति सम्मोहयति इति भ:, यं
ज्ञानं नाशयतीति यनाशनः, भ सम्मोहने।). He lights up, so भ:, (भावयति प्रकाशयति इति भ:, भ दीप्तौ).. In Gita, the
Lord says: I am securely enshrined in the hearts of all; From Me accrues memory, knowledge as well as Its blotout.(सर्वस्य चाहं हृदि सन्निविष्टो। मत्तः स्मृतिः ज्ञानमपोहनं च।।)(15-15).
————————–++—+————-
God is भयनाशनः, He wards off fear. Gita is strewn with His standing assurances of safety and security. Why fear when I am here, says the Lord. Our Vedanta is also a भय नाशन. Pujya Swami Vivekananda says: “If there is one word that you find coming from the Upanishads and bursting like a bombshell upon masses of ignorance, it is the word FEARLESSNESS… …..The only religion that ought to be taught is the religion of fearlessness”(Volume 3, Page 160).
A child is not afraid to enter even a haunted place if its mother or father holds its hand. God is always by our side, but, alas, we know it not. Says Samartha Ramdas : देव जवळीं अन्तरीं। भेटी नाहीं जन्मवरी। (God is inside, close at hand,but, alas, could not ‘meet’ Him in my life-time!). The whole purpose of साधना is to cultivate this God-Consciousness in us sothat we say with Tukaram: जेथें जातो तेथें तूं माझा साङ्गाती, चालविसि हातीं धरोनियां। (Wherever I go, You are my companion; holding my hand, You are making me walk). If this intense awareness gets hold of us, heart and soul, will we ever be afraid to go anywhere, even if it be to the Great Beyond?
ॐ भयनाशनाय नमः ॐ
VISHNU SAHASRANAAMA 564
अणुर्बृहत्कृशः स्थूलो गुणभृन्निर्गुणो महान्।
अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः।।(103)(12 names)
835.अणुः (ANuh).
AS says: Being very very subtle, He is refered to as ANu.(सौक्ष्म्यातिशालित्वाद् अणुः). Says MuNDaka Upanishad: “एषोऽणुरात्मा चेतसा वेदितव्यः।
3-1-9).
PB says: He is in the subtlemost ether of the heart, having entered the soul in an unmanifest condition.(अतिसूक्ष्महृदाकाशाव्यक्त जीवप्रवेशने । शक्तिमान् अणुः इत्युक्त:।).
PB tries also to interpret the names in this verse as refering to God as the seat and bestower of Yogic eight Siddhis like अणिमा etc(अणिमादि अधिष्ठानः). This name अणु refers to the first Siddhi, अणिमा, the miraculous power to be atomic.
MC say: He is very very subtle.(अत्यन्त सूक्ष्म इति
अणुः।).
He gives life to the souls.(स्वभावतः अणयति जीवान्
प्राणयतीति अणुः, अण प्राणने।).Gita says: जीवनं सर्वभूतेषु….7-9.
He is expounded through words.(अण्यते शब्द्यते
शब्दैः प्रतिपाद्यत इति यावत्, अण शब्दार्थः इति धातोः।).
He gives rise to sound(in the sky).(अणयति शब्दयतीति अणुः।).
He is full of strength and happiness.(णः बलं सुखं वा। अकारवाच्यं बलं सुखं वा अस्य स्वभावतः अस्तीति अणुः।)
There is none above Him, happier and stronger.(नुः सुखशीलः बलशीलो वा, न विद्यते नुः यस्मादधिकः सः अणुः।
————————+++++————–
God is smaller than the smallest(अणु)( above name) and also bigger than the biggest(बृहत्), next name(no.836). This reminds us of the famous Upanishadic utterance, given below, found in both Kathopanishad (1-2-20) and
Shvetashvataropanishad(3-20):
अणोरणीयान् महतोमहीयान् आत्मास्य जन्तोर्निहितो गुहायाम्।
तमकृतुः पश्यति वीतशोकः धातु्ः प्रसादात् महिमानमात्मनः।।
(He, the Atman, is smaller than an atom and bigger than the biggest. He is enshrined in the cave of the heart of every being. The jeeva(individual soul, साधक), who is desireless(अक्रतुः) beholds His glory by His ( धातुः – God’s) grace(प्रसादात्) and becomes sorrowless(वीतशोकः).
Sant Tukaram begs of God: “Make me small, O God, like an ant, which nibbles at the granules of sugar. (God is the mound of sugar for Tuka). The Airavat elephant is an excellent gem (one of the ‘gems’ to come up during Samudra Manthan. It became Indra’s vehicle), but, it is subject to the painful pricks of a goad. Those that are placed high, have many an anguish to bear. Knowing this, we should be smaller than the smallest”.(लहानपण देगा देवा। मुंगी साखरेचा रवा।। ऐरावत रत्न थोर। त्यासी अंकुशाचा मार।। ज्याचे अंगीं मोठेपण।तया यातना कठीण।। तुका म्हणें जाण। व्हावे लहानाहुनि लहान।।). ॐ अणवे नमः ॐ
VISHNU SAHASRANAAMA 565
836. बृहत् (Brihat)
AS says: He is huge and expanding, so Brahman is Brihat.(बृहत्वाद् बृंहणत्वात् च बृम्ह बृहत्।).
His expansion into Name and Form is creation
and His contraction is dissolution. In Katha
Upanishad He is refered to as ‘larger than the
largest'(महतो महीयान् 1-2-20).
PB says: He is so vast that He can hold the sky in His palm, so He is Brihat (विपुलं परम व्योम महिम्ना चुलकीकृतम्। येन नाम्ना बृहत् स स्यात्।). In पुरुष सूक्त it is said: “after pervading the earth on all sides, He rose above by ten digits”(स भूमिं विश्वतो वृत्वा अत्यतिष्ठत् दशाङ्गुलम्).
PB sees in this name a reference to the
Yogic सिद्धि called महिमा . Katha Upanishad says He is महतो महीयान्।
MC say: He goes on ‘growing’ with excellences.
(बर्हति गुणैः वर्धते इति बृहत्, बृह वृद्धौ।). हंसः…ऋतं बृहत्
Kathopanishad 2-7-6-1).
He is growing in radiance and lustre. (बर्हति तेजसा वर्धते इति बृहत्).
In size He is huge.(परिमाणतः बृहत्वात् बृहत्).
He enriches and endows the liberated with lustre and excellences.(बर्हयति मुक्तान् गुणैः तेजसा वा
समृद्धान् करोतीति बृहत्।).
He makes His devotee to grow(spiritually).
बर्हयति उपासकं वर्धयति इति बृहत्।).
——————————————-
Sant Tukaram clothes one of his mystical experiences in an Abhang where the small(अणु) and the big(बृहत्)(names no.835 and 836) jostle with each other. He says: “Tuka is minuter than the minutest atom, but, he is also as gigantic as the sky. He says: I have swallowed my body(i.e.shed my body-consciousness) which gave shape to the makebelieve of Samsara. I have given up the various triads(ध्याता,ध्येय,ध्यानं; ज्ञाता, ज्ञेय, ज्ञान; कर्ता, कार्य, करण etc). The lamp(साक्षात्कार) has now been lit up in the pitcher(body). Tuka says now he lives only to do good to others.(i.e.there are no personal desires pressing for satisfaction)”.(अणुरेणुयां थोकडा। तुका आकाशा एवडा।।गिळुनि सांडिले कळीवर। भवभ्रमाचा आकार।। सांडिली त्रिपुटी। दीप उजळिला घटीं।। तुका म्हणें आतां। उरलो उपकारा पुरतां।।). Pandit Bhimsen Joshi has sung this Abhang.
ॐ बृहते नमः ॐ
VISHNU SAHASRANAAMA 566
837. कृशः (Krishah)
AS says: ‘He is not gross’ such Upanishadic texts negate His gross material nature, so He is called slender.(अस्थूलम् (बृहदारण्यकोपनिषत् 3-8-8) इत्यादिना द्रव्यत्व प्रतिषेधात्कृशः).
PB says: He is more light than cotton, air etc and ,hence, has unimpeded movement everywhere.(तुल अनिलादि अतिशायिना सर्व्वत्र अव्याहतग
त्वयी कृशः, कृश तनूकरणे।
PB says this alludes to सिद्धि called लघिमा (becoming light).
MC say: During dissolution, He contracts the
creation into most subtle state.(प्रलये जगत् कृश्यति तनूकरोति इति कृशः, कृश तनूकरणे।).
He weakens the strength and knowledge of the undeserving(कृश्यति अयोग्यानां बलज्ञानादि तनूकरोति इति कृशः।).
He lessens the ignorance and sorrow etc of the deserving.(कृश्यति योग्यानाम् अज्ञान दुःखादि तनूकरॊति इति कृशः।).
He is subtle.(सूक्ष्मत्वात् कृशः।)
He brings about happiness.(कृतं निर्मितं शं सुखं येन
सः कृशः।).
—————————————+++–+
The word, कृशः, which means lean or slender,
reminds me of a Subhashita: वरं दारिद्र्यमन्यायाद्
प्रभवाद् विभवादिह। कृशताभिमता देहे पीनता न तु शोफतः।।
(Poverty is preferable to ill-gotten wealth. It is better to have a lean(कृश) body than look fat due to a swelling). (Due to build-up of fluids in the body, oedema(swelling of the body) takes place. This शोफ is a medical condition rather than a sign of good health.
VISHNU SAHASRANAAMA 567
838. स्थूलः (Sthoolah)
AS says: Because He is Omnipresent (present everywhere), He is refered to as fat(gross) as a courtesy.(स्थूल इति उपचर्यते सर्वात्मत्वात्।).
PB says: Being at one place, He can touch all.Because of this great power He is refered to as gross. Being on earth He can touch the moon(when He takes अवतार). (स्थित्वा एकत्र अखिलं
सस्पृष्टुं शक्तिर्या महती सदा। तया प्रकृष्टया शक्त्या विशिष्टः
स्थूल उच्यते। भूमिष्टस्य च चन्द्रमसं परिमार्ष्टुं शक्तिः प्राप्तिः।)
PB says there is an allusion to the गरिमा सिद्धि here.
MC say: He ensures that eternal entities remain eternal, so स्थुः, He is radiant and superb, so उलः। (नित्यपदार्थान् नित्यतया स्थापयितुं शीलम्
अस्य अस्तीति स्थु:, उत्कृष्टतया लसतीति उलः।)
He is the essence, so स्थु:, He is superb and superior in all respects.(सारभूतां स्थितिं स्वभावतः
प्राप्नोति इत्यर्थे स्थु: इति सिध्यति। सर्वविधम् उत्कर्षं लाति
आदत्ते इति उलः।)
He established Brahmaa etc in their proper
positions and regards them as His symbols.
(ब्रह्मादीन् स्थापयति इति स्थु:, उत्कृष्टान् ब्रह्मादीन् लाति
स्वप्रतीकतया आदत्ते इति उल:।)
He expands in terms of His excellences.(स्थूलयति गुणतः बृम्हयति इति स्थूलः,, स्थूल बृम्हणे।).
He enriches the liberated with excellences.
(मुक्तान् गुणतः स्थूलयति बृम्हयति इति स्थूलः।).
———————————————-
The earlier name कृशः, the present स्थूल as also few more which will follow are opposites. It is a favourite literary device of our sages to characterize God in this way to highlight that He is अचिन्त्य, incomprehensible. We cannot show Him as we show an object ‘look, this is like this'(इदम् इत्थम्). Secondly, since all is Brahman(सर्वं खलु इदं ब्रह्म), it follows He is the slender, He is the fat one and so on. In the रुद्राध्याय, too, the same strategy is used. We offer our salutations to the senior and the junior(नमो ज्येष्ठाय च कनिष्ठाय च), to the highly placed and the lowly(नमो महद्भ्यो नमो क्षुल्लकेभ्यः ) etc In the Shvetaashvatara Upanishad(IV-3) we have a beautiful Mantra: त्वं स्त्री असि त्वं पुमान् असि, त्वं कुमारः उत वा कुमारी। त्वं जीर्णो दण्डेन वञ्चसि, त्वं जातो भवसि विश्वतोमुखः।।(You are an woman, You are man; You are the youth and You are the maiden; You are the old and the haggard, doddering around with a staff in hand; thus ‘born’ You wear universal faces!). ॐ कृशाय नमः ॐ ॐ स्थूलाय नमः ॐ
VISHNU SAHASRANAAMA 568
839.गुणभृत् (GuNabhrit)
AS says: He presides over the three GuNaa-s,
Satva, Rajas and Tamas respectively during
creation, sustenance and dissolution.(सत्वरजस्तमसां सृष्टिस्थितिलयकर्मस्वधिष्ठातृत्वात् गुणभृत्।)
PB says: By His Will, He maintains the universe in all its phases as His adjective.(सङ्कल्पात्
स्वगुणीभूत सर्वावस्थं इदं जगत्। कुर्वन् विभर्ति नित्यं यॊ गुणभृत् स स्मृतो बुधैः।।). This name alludes to His
ईशित्व सिद्धि (इदम् अस्य प्रकृष्टं ईशितृत्वम्).
MC say: He has attributes like ज्ञान, bliss etc.(गुणान् ज्ञानानन्दादीन् बिभर्तीति गुणभृत्।)
He is the caretaker of excellences in others.(गुणान् इतरेषु विद्यमानान् बिभर्तीति नियमयतीति गुणभृत्।)
He regulates and activates the three qualities – सत्व रजस् and तमस् – of Nature(प्रकृति).(गुणान् प्रकृतेः सत्वरजस्तमॊगुणान् बिभर्ति प्रेरयतीति यावत्।).
He loads(through His माया) the souls with the three attributes of Prakriti.(जीवैः गुणान् भारयतीति
गुणभृत्।).
He sports the rope called Vedic speech and the small string called His name.(गुणौ वेदवाक्यात्मिकाम् तन्तीं नामात्मकं दाम च बिभर्तीति गुणभृत्।)
गुण means a rope also.
He is the caretaker of the senses of the souls.
(गुणाः जीवात्मनाम् इन्द्रियाणि, तान् बिभर्तीति गुणभृत्।)
He is the caretaker of the Buddhi of the souls.
(गुणः जीवात्मनां बुद्धिः, तां बिभर्तीति गुणभृत्।). गुणो….
शुक्लादावपि इन्द्रिये बुदध्यां च इति मेदिनी(Medini is a dictionary.)
———————————————-
God is गुणभृत्. He ensures that every thing in His creation retains its unique identity intact. Let us listen to Sant Jnaneshwar in his Jnaneshwari(Chapter 17): “Water, though a lifesaver, becomes fatal if mixed with poison. It turns hot and pungent when mixed with black pepper and it turns sweet in the company of sugarcane”.(जैसें जीवनचि उदक, परीं विषीं होय मारक।कां मिरयामाजीं तीख,उंसईं गोड।।६८।।). The poison, black pepper and the sugarcane don’t lose their गुणधर्म; rather, they impart them to water. Sugarcane, pepper and poison represent सत्व, रजस् and तमस् respectively, says Jnanadeva.Who ensures this? He, VishNu, the गुणभृत्। ॐ गुणभृते नमः ॐ
VISHNU SAHASRANAAMA 569
840. निर्गुणः (Nirgunah)
AS says: Really the three attributes (of Prakriti)
are not in Him.(वस्तुतो गुणाभावात् निर्गुणः, ‘केवलो निर्गुणश्च’ इति श्रुतेः (श्वेताश्तरोपनिषत् 6-11).
PB says:
Though He is IN the world, He is not OF it. He is untouched by the qualities of the
world. He is supremely independent.(स्थितोऽप्यतद््वश्यतया जगति अस्पर्शनात् गुणैः। उक्तः स निर्गुणः इति ।).सः परमस्वतन्त्रः। ). This name indicates
His सिद्धि called वशित्वम् (इदम् अस्य परमं वशित्वम्।)
MC say: The attributes (of Prakriti) like सत्व etc are caused by Him. (निर्गताः गुणाः सत्वादयः यस्मात् सः निर्गुणः।) Gita says: ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान् विद्धि न त्वहं तेषु ते मयि।।(7-12).(अहं सर्वस्य प्रभवः मत्तः सर्वम् प्रवर्तते 10-8).
He manifests the attributes(सत्व etc) in Nature.
(प्रकृतौ निर्गताः प्रकाशिताः गुणाः सत्वादयः येन सः निर्गुणः।)
A gross materialistic body emerges from Him(when He incarnates).(निर्गतः गुणः गुणात्मक: प्राकृत: देह: यस्मात् सः।)
He manifests in the souls their intrinsic qualities like knowledge, bliss etc.(निर्गताः प्रकाशिताः गुणाः जीवात्मनाम् स्वरूपात्मकगुणाः येन सः निर्गुणः।)
Unimportant(अप्रधान) entities like our body etc have come into being due to Him.(गुणाः अप्रधानभूताः देहादयः निर्गताः यस्मात् सः।). गुण has been construed here as गौण(secondary, not important.)
——————————————-++
The earlier name is गुणभृत् and the present one is निर्गुण. He, the Supreme Magician(मायां तु प्रकृतिं विद्यात् मायिनं तु महेश्वरम्) can don and doff any form at will as the occasion demands. This is His creative power, माया, which makes the impossible(to us) possible: अघटित घटना पटीयसी
माया। Saint Jnaneshwar has summed up as it were all the four names nos.837 to 840 in his famous Abhang: तुज सगुणम्हणों की निर्गुण रे। सगुणनिर्गुण एकु गोविन्दु रे।। ……तुज स्थूल म्हणों कीं सूक्ष्म रे।
स्थूल सूक्ष्म एकु गोविन्दु रे।। तुज आकारु म्हणों की निराकारु रे। आकारु निराकारु एकु गोविन्दु रे….. निवृत्तीप्रसादे ज्ञानदेव बोले। बाप रखुमा देवीवरू विठ्ठलु रे।।
ॐ निर्गुणाय नमः ॐ
VISHNU SAHASRANAAMA 570
841. महान् (Mahaan)
AS says: He is devoid of qualities like sound etc. He is exceedingly subtle, eternally pure and omnipresent etc. No obstacles can be
conceived and spoken of as applicable to Him
logically. (शब्दादिगुणरहितत्वात् निरतिशयसूक्ष्मत्वात् नित्य
शुद्धसर्वगतत्वादिना च प्रतिबन्धकं तर्कतोऽपि यतो वक्तुं न शक्यम् अतः एव महान्).
PB says: As easily as one dives into water and gets out of it, He descends on the earth and
makes His exit, He is Great. This name hints at the Yogic power called Praakaamya (Wish-fulfilment).(भूमौ निमज्जति उन्मज्जति यथोदके
इच्छानभिगातः सः महान्। इदम् अस्य प्राकाम्यम्।).
MC say: He is superior from the standpoint of space, time and attributes.(महान् उत्तमः, उत्तमत्वं च
देशतः कालतः गुणतश्चेति।)
He is adorable to all.(मह्यते पूज्यते इति सर्वपूज्यत्वात् महान्, मह पूजायाम्।)
He is very radiant and lustrous.(तेजस्वित्वात् महान्।)
He makes the four-faced Brahmaa etc adorable.(महयति चतुर्मुखादीन् मान्यान् करोतीति महान्।)
Sizewise He is great too.(परिमाणतः महान्।)
———————————————-
God is Great, Mahaan(Allah Ho Akbar as they say in Islam). As MC have pointed out above, He is worthy of worship(मह्यते पूज्यते).
This name corresponds to the व्याहृति ॐ महः
(I spoke about Vyaahriti-s earlier in these columns). The more we invoke Him as महान्, the humbler we shall be. As Sri Chaitanya Mahaprabhu says: Being humbler than a blade of grass and more forbearing than a tree, not craving for honour, but, giving honour where due, we should sing the glory of Hari .(तृणादपि सुनीचेन तरोरपि सहिष्णुना । अमानिना मानदेन कीर्तनीयो सदा हरिः।। Vide his शिक्षाष्टक). Why God, even His creation is महान्. Our Vedic ancestors want us to contemplate daily on the immensity of His creation, this universe, and that’s why our sankalpa (सङ्कल्प) during Sandhyavandan etc begins with the dawn of creation. We begin with the Lord- श्रीमद्भगवतो महापुरुषस्य विष्णोराज्ञया प्रवर्तमानस्य….- and slowly, step by step, taper down to where we are – that little dot on the canvas – Mumbai, Pune or whatever. When we thus contemplate on the immensity of His awe-inspiring creation, how silly and absurd does our puny ego look! The antidote to our अहङ्कार is constantly dwelling on His महानता and also the महानता of His sprawling universe. ॐ महते नमः ॐ
VISHNU SAHASRANAAMA 571
842. अधृतः (Adhritah)
AS says: He is the upholder of even regular upholders like earth etc, but,. He has no upholder. (पृथिव्यादीनां धारकाणामपि धारकत्वात् न केनचिद् ध्रियत इति।).
PB says: He is not subject to regulation or control by anybody.(यश्च अनियाम्यः केनाऽपि हि अधृतः स तु कीर्तितः।). PB sees in this name a reference to Yogic siddhi called Praapti.
MC say:Except by Himself, He is not upheld by
anybody.(स्वस्मादन्येन केनापि धृतो न भवति इति अधृतः।)
अ stands for Himself. He is upheld by Himself.
(अनामकेन स्वेनैव धृतो भवतीती अधृतः।)
अ stands for absence of pollution by contact with others. He is the upholder of the entire
world.(अभाववाचकः अवर्णः वस्तुसङ्गादिदोषाभावं वदन्
निर्दुष्टार्थकः। धृतं समस्तजगतः धारणम् अस्य अस्तीति धृतः।
अश्चासौ धृतश्च अधृतः।)
अ stands for uniqueness. He is unique and He is enshrined by all in their hearts.(इतरेभ्यः वस्तुभ्यः
विलक्षणत्वात् अः, सर्वैः स्वहृदि धृतत्वात् धृतश्च।)
He surpasses all, so अः, the presiding deities of the cosmic elements are subject to His control and regulation, so धृतः। (सर्वाधिकत्वात् अः, धृतिर्वा
धारणं तत्वाभिमानिभिः क्रियमाणम् अस्य नियम्यतया अस्तीति
धृतः।).
(In Sanskrit there is a dictionary only for vowels and consonants. It is called एकाक्षर कोश, a unique feature of this divine language.)
———————————————-
God upholds us, but, none is there to uphold Him because He is all in all,. There is no second to Him(अ+द्वैत). A favourite Bhajan of Sri Sathya Sai Baba was : प्रेममुदितमनसे कहो राम राम राम। निराधारको आधार एक राम नाम।। Not only God is our आधार, His name, too, is our आधार.
We are reminded of this divine attribute during our Shivapoojan. During Mantra Pushpanjali we say: हर विश्वाखिलाधार निराधार निराश्रय। पुष्पाञ्जलिं गृहाणेश सोमेश्वर नमोऽस्तुते।। He is the आधार and आश्रय to all, but, being One without a second(एकमेवाद्वितीयं ब्रह्म), He is described as निराधार and निराश्रय.
ॐ अधृताय नमः ॐ
VISHNU SAHASRANAAMA 572
843. स्वधृतः (Svadhritah)
AS says: None upholds Him. He is self-supporting.(केन धार्यत इति आशङ्क्य आह – स्वेनैव आत्मना धार्यते इति स्वधृतः। In Chandogya Upanishad we read:”Sir, in whom is He positioned? The answer: in His own glory”.
(स भगवः कस्मिन् प्रतष्ठित इति स्वे महिम्नि।)(7-24-1)
PB says: His excellences are natural. They are unlike the siddhi-s accruing from the pursuit of incantations, herbs, penance, Samaadhi etc.
(मन्त्र ओषधि तप: समाधिसिद्धात् बद्धैश्वर्यात् भगवदैश्वर्यं
व्यावर्तयति स्वधृत इति).
MC say: He is held by Himself.(स्वेनैव स्वयं ध्रियते इति स्वधृतः।).
He is independent and He is held by Himself.
(स्वातन्त्र्यात् स्वः, स्वेनैव ध्रियते इति धृतः। स्वश्चासौ धृतश्च
स्वधृतः।)
He upholds Prakriti etc independently.(स्वं स्वतन्त्रं धृतं प्रकृत्यादीनां धारणं यस्य सः।). Prakriti also is an
upholder of her evolutes due to His grace. But,
He is on His own, not obliged to anyone.
He cherishes His devotees, who are very dear to Him.(स्वे आत्मीयाः भक्ताः धृताः विशेषतः येन सः स्वधृतः।)
His devotees cherish Him in their hearts.(स्वैः आत्मीयैः भक्तैः स्व स्व हृदि ध्रियते इति स्व धृत:।).
He is the upholder of happiness, knowledge and strength etc.(सु सुखम्, वं ज्ञानं बलं वा, तथा च
स्वानि सर्वेषां सुखादीनि धृतानि येन सः स्वधृतः।).
Being Himself happiness, He is सु. He is not held by any, so अधृतः।(सुखात्मकत्वात् सुः, इतरैः अधृतत्वात् अधृतः।)
He is the upholder of the liberated, who are very superior in terms of knowledge and
strength.(सारभूतं वं ज्ञानं बलं वा येषाम् अस्तीति स्वाः
मुक्तात्मानः, ते धृताः येन सः स्वधृतः।)
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This name, स्वधृत, gives us a message to be self-reliant. In the Gita, too, the Lord says:
One should raise himself by himself(उद्धरेत् आत्मनात्मानम् (VI-5). There is a saying अपना हाथ
जगन्नाथ. This saying has been echoed thousands of years ago in RgVeda(X-12-60):
अयं मे हस्तो भगवान् अयं मे भगवत्तरः। अयं मे विश्वभेषजो
अयं शिवाभिमर्शन:। अयं माता अयं पिता अयं जीवातुरागमत्।
इदं तव प्रसर्पणं सुबन्धवे हि निरिहि।।(This left hand of mine is divine; this right hand is more divine; this hand is a cure-all for all that ails this world; this hand has a healing touch; this is my mother, this is my father; this, my life-saver; O God, my dearest kinsman(subandhu), here I am stretching out these hands before You. Pray strengthen them!). Since time immemorial, this is our prayer to God: to strengthen our hands so that we can be self-reliant and reduce to the minimum the obligations by others. Our venerable Bhatmams at Shirali and elsewhere recite this Mantra during Pushpanjali(ref page 45 of our Math publication अथ देवतार्चनविधि:। The pretty custom of gazing at one’s palm on getting up in the morning and muttering कराग्रे वसते लक्ष्मी…. also is an affirmation of this vibrant spirit of self-reliance. ॐ स्वधृताय नमः ॐ
VISHNU SAHASRANAAMA 573
844. स्वास्यः (Svaasyah)
AS says: He has a beautiful face, reddish in hue like the lower portion of lotus.(शोभनं पद्मोदर
तलताम्रमभिरूपतमम् अस्य आस्यमिति स्वास्यः।). To preach about the four primary goals of life, the
magnificent Vedic lore has emanated from His mouth.(वेदात्मको महान् शब्दराशिः तस्य मुखात् निर्गतः
पुरुषार्थोपदेशार्थम् इति वा स्वास्यः।).
PB says: He is seated in His natural glory.(शोभना आस्या, आसनम्, अस्य इति स्वास्य:।). The excellence accruing to a liberated soul is somewhat stained because it was earlier veiled by Avidyaa (ignorance). His is not like that. It is perpetually manifest.(मुक्तस्य हि आविर्भूत
स्वाभाविक ऐश्वर्यरूपम् आसनं दुष्टं, पूर्वम् अविद्या तिरोहितत्वात्, नैवं भगवतः सदा आविर्भावात्।).
MC say: His face is beautiful. It is naturally
expressive of happiness and knowledge.
(सु शोभनं सुखज्ञानात्मकं वा आस्यं मुखं यस्य सः स्वास्यः।)
The beautiful face of beautiful people is due to Him(His grace).(सुन्दरव्यक्तींना सु शोभनम् आस्यं यस्मात् सः स्वास्यः।)
The face(mouth) of the liberated, exuding happiness and knowledge, is due to Him.(मुक्तात्मनां सु सुखात्मकं वं ज्ञानात्मकं च आस्यं यस्मात् सः
स्वास्यः।). For the liberated, He pours out bliss.(मुक्तानां सु शोभनम् आ आनन्दं स्यन्दयतीति स्वास्यः।)
He is independent. He hurls the vile and the
wicked into blinding darkness.(स्वतन्त्रत्वात् स्वः, आस्यति दुष्टान् अन्धेतमसि क्षिपतीति आस्यः, असु क्षेपणे।)
Fire or BraahmaNa are आस्य because they are
said to have emanated from the mouth of the
Aadi Purusha. सु adjective to them.(आस्ये भवः आस्यः अग्निः ब्राह्मणवर्णो वा, शोभनः आस्यः यस्मात् सः।
ब्राह्मणोऽस्य मुखम् आसीत्, मुखादिन्द्रश्च अग्निश्च इति श्रुतेः।)
——————++++———————-
This name Svaasya not only means a beautiful face, but, also a beautiful mouth(speech). As AS has commented above, the Vedaa-s have emanated from His mouth. That’s the glory of His mouth. Our scriptures and saints, too, exhort to us not to be foul-mouthed, but, to be fair-mouthed. In our Rudraadhyaya, at the end of the second half called Chamakam, the votary of Rudra makes a solemn commitment; he takes a solemn pledge to make thenceforth his thoughts, speech and deeds sweet(madhu).मधु मनिष्ये मधुजनिष्ये मधु वक्ष्यामि मधु वदिष्यामि मधुमतीं वाचं देवेभ्यो उद्यासम् शुश्रूषेण्यां मनुष्येभ्यः……..(I will think sweetly. I will generate sweetness. I will speak sweetly; I will inspire others to speak sweetly. I will address gods in sweet hymns. My speech with fellow-human beings, too, will be soothing,healing and comforting..) Mark the word शुश्रूषा. When our speech is as above, we become Svaasya(su+aasya). Samartha Ramdas advises us “Other than about राघव, O Mind, don’t talk anything. Being a chatterbox in the company of people will not give happiness”(न बोलें मना राघवावीण काहीं। जनीं वावुगे बोलतां सूख नाहीं। Manaache Shloka no.23) Elsewhere He advises “सर्वां मुखीं मंगल बोलवावे”(We should inspire all to speak auspiciously).In the Gita, too,the
Lord recommends a spiritual ‘facial’ to us: “We should not speak provocatively. Our speech must be truthful, sweet and salutary in effect.
We should keep up regular study of sacred books. This is the austerity(तपस्) of speech.”
(अनुद्वेगकरं वाक्यं सत्यं प्रिय हितं च यत्। स्वाध्यायाभ्यसनं
चैव वाङ्मयं तप उच्यते)(XVII-15). This way we become Svaasya. ॐ स्वास्याय नमः ॐ
VISHNU SAHASRANAAMA 574
845. प्राग्वंश: (Praagvamshah)
AS says: This world is His ‘family’ and has come into being prior(प्राग्) to the birth of other human dynasties which came later. (अन्यस्य वंशिनो वंशाः पाश्चात्याः, अस्य वंशः प्रपञ्चः प्रागेव, न पाश्चात्य इति प्राग्वंशः ।).
PB says: The eternally liberated souls(refered to as नित्य सूरि in VaishNava texts) have Him as their ground of manifestation.(अनादि मुक्ताः प्राञ्चः, तेषां वंशः आविर्भावभूमिः प्राग्वंशः।).
MC say: The pillar supporting a roof or ceiling is called Vansha. God is such a support since time immemorial.(गृहस्य आच्छादनादीनाम् आधारः वंशः,
अनादिकालमारभ्य वंश इव सर्वाधारः प्राग्वंशः ।).
He is the support like pillar for the presiding
deities of sense organs, which go towards and experience the objects.(प्रकर्षेण अञ्चन्ति गच्छन्ति
अवगच्छन्ति वा प्राञ्चः इन्द्रियाभिमानिनः तेषां वंशः, वंश इव आधारः प्राग्वंशः।).
He goes straight and understands everything. He is the support like a pillar.(प्रकर्षेण अञति गच्छति
अवगच्छति वा प्राक्, वंश इव आधारत्वात् वंशश्च ।)
He has given rise to the dynasties of learned
Knowers.(प्रकर्षेण अञ्चन्ति अवगच्छन्ति इति प्राञ्चः ज्ञानिनः, तेषां वंशः यस्मात् सः प्राग्वंशः ।)
He is sought after by the Knowers.(प्राग्भिः ज्ञानिभिः उश्यते इति प्राग्वंशः।वश कान्तौ, कान्तिः इच्छा इति
क्षीरस्वामी।).
Before creation, He ‘vomits’ i.e. throws up the world. (सृष्टेः प्राक् जगत् वमति उद्गिरति इति प्राग्वंशः ।)
———————————————-
Praagvamsha means that during human अवतर-s God belongs to many lineages(वंश). These अवतार-s have taken place from very early(प्राक्) times. Only a very few of His अवतार-s have been documented in our epics and mythologises. The undocumented descents of God are countless indeed.
In Gita, in chapter 4, the Lord tells Arjuna that He first taught the Karma Yoga to विवस्वान् (sun). Arjuna is astonished and says how is it possible when the sun dates back to a hoary past while KrishNa’s birth is very much later.
(अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां
त्वमादौ प्रोक्तवानिति।।)(4-4). In reply, the Lord says that like Arjuna, He, too,had many past births and He vividly remembers them all while Arjuna does not. (बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।।(4-5). Thus, from the point of view of the innumerable descents of God for the uplift of Dharma and the chastisement of the ungodly, He is said to have numberless lineages from
time immemorial.
ॐ प्राग्वंशाय नमः ॐ
VISHNU SAHASRANAAMA 575
846. वंशवर्धनः (Vamshavardhanah)
AS says: He expands(fosters) the universe and also destroys it.(वंशं प्रपञ्चं वर्धयन् छेदयन् वा वंशवर्धनः।)
PB says: He fosters the realised Masters, who are like His progeny.(स्वसन्तानभूतं सिद्धवर्गं वर्धयति इति).
MC say: He increases the progeny.(वंशं सन्ततिं वर्धयति इति). A child born in a family is His gift.
The Veda says: प्रजापतिश्चरति गर्भे अजायमानो बहुधा
विजायते।).
As Veda Vyasa and KrishNa, He made the Kuru-dynasty to grow.(वेदव्यासरूपेण कृष्णरूपेण च
कुरुवंशं वर्धयतीति।)
He ends the growth of the progeny of the wicked.(दुष्टानां वंशं वर्धयति छेदयति इति वंशवर्धनः, वर्ध छेदने।)
He is like a pillar. He ensures the growth of all,
commensurate with their individuality.(वंश इव आधारत्वात् वंशः। वर्धयति सर्वं तत्तद्व्यक्तित्वानुसारेण इति
वर्धनः।)
He fosters and ensures the growth of the lineage of Knowers.(वंशं ज्ञानपरम्परानुसम्बन्धिनं कुलं
वर्धयति पूरयति इति, वर्ध पूरणे।).
—————++——–++++———+–++
Vide my post no.516 of 19-4-2023 covering the name no.785,Tantuvardhana, I had quoted शिक्षावल्लि of Taittiriya Upanishad to say that our forefathers expect us to be Tantuvardhana(continue the thread of progeny). Being तन्तुवर्धन ensures that we become वंशवर्धन. This, in turn, implies the importance of being a householder. Manusmriti and several texts glorify Grihasthaashrama. ChaaNakya’s lavish
praise goes like this: सानन्दं सदनं सुताश्च सुधियः कान्ता प्रियालापिनी। सन्मित्रं सुधनं स्वयोषितिरतिश्चाज्ञापरा: सेवकाः।। आतिथ्यं शिपूजनं प्रतिदिनं मिष्टान्नपानं गृहे। साधोः सङ्गमपासते हि सततं धन्यो गृहस्थाश्रमः।।(चाणक्य नीति 12-1).(The home is full of joy, the children are intelligent, the wife speaks sweetly, there are good friends, there is wealth earned righteously,, the householder is true to his wife, the servants faithfully carry out the instructions, there is hospitality towards guests, there is daily Shivapoojan, delicious food is also there and the गृहस्थ cultivates the company of the good and the godly always. Oh how blessed is Grihasthaashrama!).
It is the sacred duty of the Grihastha to be
hospitable towards those in the other आश्रम-s like Brahmachari and Sanyaasi. Says Manu, the ancient lawgiver, in Manusmriti: यथा वायुं समाश्रित्य वर्तन्ते सर्वजन्तवः।तथा गृहस्थमाश्रित्य वर्तन्ते सर्वं आश्रमाः।। (Just as all beings depend on air to live, so, too, the other आश्रम-s depend on the householder for their existence.(3-77). ॐ वंशवर्धनाय नमः ॐ
VISHNU SAHASRANAAMA 576
भारभृत् कथितो योगी योगीश: सर्वकामदः।
आश्रमः श्रमणः क्षामः सुपर्णो वायुवाहनः।।104।।(10 Names)
847. भारभृत् (Bhaarabhrit)
AS says: By assuming form of Ananta(Adi Shesha) etc, He bears the burden of the earth.
(अनन्तादिरूपेण भुवो भारं बिभ्रत् भारभृत्।)
PB says: He bears the buden of releasing the bonds of the aspiring devotees sothat they manifest their innate divinity and get liberation.(मुक्तानां बन्धःस्रंसन स्वरूप आविर्भाव स्वप्राप्ति भारं विभर्ति इति भारभृत्।)
MC say the same as AS and PB and add:
He bears radiance and happiness.(भां दीप्तिं रं सुखं च बिभर्तीति भारभृत्।)
He is the support for the happiness of the
liberated.(भात्मकानां मुक्तानां रं सुखं बिभर्तीति भारभ्रत्।).
He is perpetually in bliss. He bears the sorrow of others.(भाति सर्वदाआनन्दतीति भ:, भ आनन्दे, रं सुखम्, तद्विरुद्धत्वात् अयं दुःखम्, अन्येषां अरं दुःखं बिभर्तीति
अरभृत्।)
———————————————-God is भारभृत्, the Bearer of Burden. He says “I bear (वहामि) the burden of My devotees’ योगक्षेम if they have unswerving devotion and are perpetually wedded to Me in thought, speech and deed.” (अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्यभियुक्तानां योगक्षेमं वहाम्यहम्।। Gita X-22). Commenting on this, Santa Jnaneshwar says in Jnaneshwari: ते एकवटूनि जिये क्षणीं। अनुसरले गा माझिये वाहणीं। तेव्हांचि तयांची चिंतवणी। मजचि पडली।। मग तीहीं जेंजें करावें। ते मजचि पडिलें आघवें। जैसी अजातपक्षाचेनि जीवें। पक्षिणी जिये।।आपुली तहानभूक नेणे। तान्हया निकें तें माउलीसीचि करणैः। तैसे अनुसरले जे मज प्राणें। तयांचें सर्व मी करीं।।(The moment they are one with Me and pursue the path of devotion, all their cares and worries become Mine. Like the mother-bird caring for its offspring, their duties and obligations become Mine. Unmindful of her own hunger and thirst, she always strives for the wellbeing of her chicks. Her example I follow and take care of My devotees in full). Santa Eknath in his Abhang आवडीनें भावेंं हरिनाम घेसी says सकळ जीवांचा करितो सांभाळ। तुज मोकलील ऐसें नाहीं। (He is the caretaker of all the beings, so will He make you a lone exception?). To recall Bhagawan RamaNa Msharshi: The train that carries the passenger, will carry his luggage too. He need not carry it on his head and sit in the train!
ॐ भारभृते नमः ॐ
VISHNU SAHASRANAAMA 577
848. कथितः (Kathitah)(told)
AS says: By Vedaa-s etc He alone has been told as the Supreme.(वेदादिभिः अयमेव परत्वेन कथितः). KaTha Upanishad says: “That which is described by all Vedas-s(सर्वे वेदाः यत् पदम् आमनन्ति 1-2-15). Gita says: वेदैश्च सर्व्वैरहमेव वेद्यो 15-15).
PB says: He is spoken about in all sacred books because of His abundant excellences.
(उक्तः शास्त्रेषु कथितः यः सर्वगुणवत्तया). In Harivamsha there is a verse: “In Veda, the holy RamayaNa, Bharata, O Arjuna, it is VishNu who is sung everywhere, in the beginning, middle and the end.”(वेदे रामायणे पुण्ये भारते भरतर्षभ। आदौ मध्ये तथान्ते च विष्णुः सर्वत्र गीयते।।)
MC say the same as above. Sri Madhwacharya
goes to the extent of saying: “All the Vedas-s constitute His name. Why only Vedaa-s? The roar of the sea, the thud of a tree fallen, the rumble of the kettle-drum – in fact, all sounds proclaim Him only”(सर्वे वेदा अपि तस्यैव नाम। किमुत वेदाः? समुद्रघोष वृक्ष्रपतन भेरीताडनादि सर्वं घोषा अपि तस्यैव नामानि।(Aitareya Upanishad Bhaashya).
He is prominentlh spoken of in the letter अ, AUM, Purusha Sookta, AaraNyakaa-s and RgVeda(अकारे, ओंकारे, पुरुषः सूक्ते, अरण्यकेषु ,ऋग्वेदे
विशेषतः कथ्यते इति।)
There are plenty of sublime stories of His incarnations, so He is कथि, with His excellences He is spread allover, so ततः।(प्रशस्ताः अवतारकथाः अतिशयेन अस्य सन्तीति कथी। गुणतः तत त्वात् च ततः, कथी च असौ ततश्च कथिततः, कथितत एव कथितः।).
————————++++—————–
God is called कथितः because He is the subject matter of all our epics, पुराण-s, systems of philosophy etc. He is not confined to Vedas-s
only. Says Santa Jnaneshwar in हरिपाठ – चहूं वेदी जाण षट्शास्त्री कारण। अठराहीं पुराणें हरिसी गाती।।
But, what is the essence of such vast expositions? We have neither the time nor the talent to dive into them. Says Santa Tukaram:
वेद अनन्त बोलिला। अर्थ इतुकाचि साधिला। विठोबासी शरण
जावें। निजनिष्ठा नाम गावें।।सकळ शास्त्रांचा विचार। अन्तीं
इतुकाचि निर्धार।। अठरा पुराणीं सिद्धांत । तुका म्हणें हाचि हेत।।(The Vedaa-s tell us countless things, but, their sum and substance is only this: we should
surrender to God(Vithoba) and sing His name
faithfully. This is also the long and short of the eighteen पुराण-s and the scriptures, says Tukaa). There is a Subhashita: अष्टादश पुराणेषु व्यासस्य वचनद्वयम्। परोपकारः पुण्याय पापाय परपीडनम्।।
(Two sayings of Vyasa stand out in the eighteen पुराण-s: doing a good turn to others
garners पुण्य and harassing others gives rise to पाप.)
ॐ कथिताय नमः ॐ
VISHNU SAHASRANAAMA 578
849. योगी (Yogi)
AS says: Jnaana is called Yoga. He is attainable through it alone, He is Yogi.(योगो ज्ञानम्, तेनैव गम्यत्वात् योगी). Samaadhi (super-
consciousness) is Yoga. He always remains
established in Himself, so He is Yogi.(स हि स्वात्मनि सर्वदा समाधत्ते स्वम् आत्मानम्, तेन वा योगी।).
PB says: Yoga is making possible the improbable and the impossible. He is always endowed with power.(योगो हि अघटितार्थस्य घटनं तेन
सर्वथा। यस्यास्ति नित्यसम्बन्धः सः योगी परिकीर्तितः।।)
MC say: Strength, capability is Yoga. He is always endowed with such praiseworthy
strength in abundance.(योगः सामर्थ्यम्, प्रशस्तः योगः
अतिशयेन नित्यम् अस्य अस्तीति योगी।)
The strength of Brahmaa etc is subject to His control. (योगः ब्रह्मादीनां सामर्थ्यम् अस्य नियम्यतया अस्तीति योगी।)
Getting what one has not got now is Yoga. He
regulates this Yoga in respect of His devotees.
(अप्राप्तस्य प्राप्तिः योगः, भक्तानां एतादृशः योगः निर्वाह्यतया
अस्य अस्तीति योगी।)
The Yogaa-s of Knowledge, Devotion and Karma are His messages(teachings).(योगाः ज्ञानयोग:, भक्तियोग: कर्मयोगश्च अस्य सन्देश्यतया सन्तीति योगी।)
As Dattatreya, He has taught Yoga.(योगः दत्तरूपे उपदेश्यतया अस्य अस्तीति योगी।).
The logical reasonings used to arrive at the true import of Vedic texts constitute Yoga. He is the preceptor of such reasonings(योगाः वेदार्थ
निर्णायिका: युक्तयः, तादृशाः योगाः अस्य उपदेश्यतया सन्तीति
योगी।).
———————————————-
Many beautiful meanings of Yoga and Yogi have been given above. What is Yoga? संयोगं
योगमित्याहुः जीवात्मपरमात्मनो:। The soul meeting the Oversoul(God) is Yoga. The root is युज् which means to yoke, to bind. This binding is
reciprocal. His bond with us is stronger than
ours with Him. So, He is a Yogi. His अवतार -s like Rama(vide Rama Gita) and KrishNa(vide
Bhagavadgita) etc teach us how to sublimate our hands(कर्मयोग), head(ज्ञानयोग) and heart(भक्ति योग). Our dear Lord BhavaniShankar is called a
महायोगी. The picture of meditating Shiva gives us the message of meditation.
Yoga is साधना. What is the essence of साधना?
Again, let us listen to Jagadguru Tukaram:
अवघ्या साधनांचें सार। न लगे फार शोधावें। तुका म्हणें लटिके
पाहें। सांडीं देह अभिमान।। (There is no need to search a lot to know the essence of all साधना-s. It is no more than shedding body-consciousness and looking at Samsara as makebelieve and deceptive). Tuka begs of God: देवा, आतां ऐसा करीं उपकार । देहाचा विसर पाडीं मज।। O God, pray do me a favour. Make me forgetful of the body). Santa Eknath sums up as follows: स्मरण तेंचि मुक्ति । विस्मरण तेंचि अधोगति।। (God-Remembrance is liberation; Forgetfulness is falling down).
VISHNU SAHASRANAAMA 579
850. योगीशः (Yogeeshah)
AS says: The other Yogis are afflicted by obstacles in the path. Consequently, they slide from their true nature and commit blunders.
He is free from such a possibility, so He is the lord of all Yogis.(अन्ये योगिनो योगान्तरायैः हन्यन्ते स्वरूपात् प्रमाद्यन्ति, अयं तु तद्रहितत्वात् तेषाम् ईशः योगीशः।)
PB says: He is in the forefront of even great Yogis like Sanaka, Sanandana etc(योगीश: सनकादीनां योगिनां धुर्य उच्यते।)
MC say: The gods are Bhaktiyogis, Sanaka etc are Jnanayogis. Men are Karmayogis. He is their Lord.(भक्तियोगिनः सुराः, ज्ञानयोगिनः सनकाद्याः, कर्म
योगिनः मानुषाश्च, तेषाम् ईशः योगीश:।)
Strength is Yoga. Brahmaa etc are endowed with such sublime strength. He lords over them
too.(योग: शक्तिः, प्रशस्तः योगः येषाम् अस्तीति योगिनः
चतुर्मुखादयः, तेषाम् ईशः योगीश:।)
One who has mastered the secret of समाधि is able to attain मोक्ष due to His grace.(योगः समाधियोगः अस्यास्तीति योगी ईशः मोक्षप्राप्तौ समर्थः यस्य अनुग्रहात् सः योगीश:।)
—————————————++—-
God is the Lord of Yoga, योगीश. Sanjaya in his concluding verse in Gita calls Him as Yogeshvara. Yogeesha and Yogeshvara have the same meaning. AS in His commentary says: सर्व योगानाम् ईश्वरः तत्प्रभवत्वात् सर्वयोगबीजस्य।
(He is the lord of Yoga because all the Yoga-seeds have originated from Him). Every chapter in Gita is called Yoga and He is the fount of all of them. KrishNa is Gita come alive in human form. With what finesse He integrated Action and Wisdom, Karma and Jnaana in His life! No work was menial to Him.
He was IN Karma and yet, He was not OF Karma. “None can be actionless even for a moment” said He(न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्). But, He did everything with stately aloofness. He is the focal point in which all the Yogaa-s merge. He is the means(उपाय) and He is the end(उपेय). He is the path and He is the
goal.
ॐ योगीशाय नमः ॐ
VISHNU SAHASRANAAMA 580
851. सर्वकामदः (Sarvakaamadah,l
AS says: He bestows always what we wish for.
(सर्वान् कामान् सदा ददातीति सर्वकामदः।). ब्रह्मसूत्र (3-2-38) “फलमत उपपत्ते” by Vyasa says the same.
PB says: To Yogis who practise Yoga, He confers miraculous powers ,अणिमा etc,which they desire,(but alerts them that) they are impediments to Moksha.(अणिमादीन् सर्वकामान् योगानुष्ठानतत्परान्।अन्तरायतया मुक्तेः ददत् स्यात् सर्वकामदः।).
MC say: He fulfills wishes of all. He fulfills all the wishes.(कामः काम्यः, सर्वेषां कामान्, सर्वे च ते कामाश्च वा सर्वकामाः, तान् ददातीति सर्वकामदः।)
He is the Lord of all. He grants all the wishes.
(सर्वेशत्वात् सर्वः, सर्वकामप्रदत्वात् कामदः, सर्वश्चासौ कामदश्च सर्वकामदः।)
By His vision, He ‘cuts'(removes) off the desired lurking in our mind within.(स्वदर्शनमात्रेण
सर्वान् अन्तःकरणाश्रितान् कामान् द्यति खण्डयति इति
सर्वकामदः।)
He frustrates the desires of the wicked.(सर्वन्ति हिंसन्ति सर्वाः हिंसाशीलाः दुष्टाः, षर्व हिंसायाम्, तेषां कामानि
काम्यानि द्यतीति सर्वकामदः।).
———————————–+——+
God is सर्वकामद with a difference. The legendary Kaamadhenu, Kalpavraksha and ChintaamaNi are also hailed as wish-fullfillers(सर्वकामदाः). But, they lack Viveka, discrimination. Whatever we desire, they will give regardless of whether it is good for us or not. But, like a tboughtful parent, God will give us only what is beneficial. When He does not grant what we sometimes wish, we should not take Him amiss and feel depressed. His refusal means what we desire is potentially harmful to us.
The concluding verse by Sanjaya in Gita sums up what awaits the soul(Arjuna) when it is with God(KrishNa). यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र
श्री विजयो भूतिः ध्रुवा नीतिः मतिर्मम।। He will give us both material welfare(अभ्युदय) and spiritual weal(नि:श्रेयस्).. There should be no दुराग्रह (obstinacy) on our part that He
MUST give us what we want. The best desire we should cherish is to be DESIRELESS (निष्काम), to be so full of contentment(तृप्त , सन्तुष्ट) that, like Tukaram we say: “I don’t ask for anything. All my happiness nestles in Your Lotus Feet.”( तुका म्हणें आतां न मागे आणिक, तुझें पायीं सर्वं सूख आहे देवा!). ॐ सर्वकामदाय नमः ॐ
VISHNU SAHASRANAAMA 581
852. आश्रमः (Aashramah)
AS says: He is like a resting place for all those who wander in the wilderness of Samsara.
(आश्रमवत् सर्वेषां संसारारण्ये भ्रमतां विश्रामस्थानत्वात् आश्रमः।)
PB says: To those whose साधना was incomplete
when death snatched them away, He gives them refuge by giving them a suitable rebirth in a God-loving family.
(योगभ्रष्टानां विश्रान्तिहेतुः वैष्णवसद्मसु । “शुचीनां श्रीमतां गेहे
योगभ्रष्टोऽभिजायते”(गीता 6-41).
MC say: He is the shelter of those who do rigorous penance.(आश्रम्यन्ति सम्यक् तपन्ति अत्रेति
आश्रमः, श्रमु तपसि).
By His grace, rigorous penance is practised.
(आश्रम्यन्ति सम्यक् तपन्ति अनेन इति).
He ensures that the wicked come to grief.
(आश्रम्यन्ति सम्यक् खिद्यन्ते दुष्टाः अनेन इति आश्रम:, श्रमु
खेदे।)
He is a blissful refuge.(आ आनन्दात्मकः श्रमः विश्रमः
विश्रान्तिस्थानम् आश्रमः
He is blissful. He is untiring.(आनन्दत्वात् अः, न विद्यते श्रमः यस्य सः अश्रमः।)
———————+———————–
As AS says above, God is a resting place for the souls. रघूनायकावीण वांयां शिणावें (Without Rama, life is tiresome) says Samarth Ramdas in Manaache Shloka.The Chhandogya Upanishad gives a beautiful analogy. A bird tied to a peg with a long string, flies here and there, and, finding no resting place, returns to the starting point of bondage.(यथा शकुनिः सूत्रेण प्रबद्ध: दिशं दिशं पतित्वा अन्यत्र आयतनम् अलब्ध्वा बन्धनमेव आश्रयते…). Likewise, we, too, get tired of our wanderlust in Samsara and long to be at our starting point: God. Samarth Ramdas implores Rama: “Without Thee I am too tired. Pray come running to me.”(तुजविण शिण होतो, धांवरे धांव आतां). Like God, the Guru also is a bower of peace. Jesus says: “Come unto me, ye, who are weary and heavy-laden, come unto me and I shall give ye rest”. That’s why we have (in Chitrapura Padyaavali) Vishnudas imploring: सद्गुरुनाथ श्रीगुरुनाथ मी अपराधी घ्या पदरांत।नरजन्मामधि येवुनि राया, श्रमलो आतां बहुसुखध्याया।…धांव पांव सद्गुरुमाये, संसाराचे दुःख न साहे। विष्णुदास पदीं करी प्रार्थना। भजनसुखा देई।। Revered Arur Umabai Maavuli says in Shree Chitrapura Guruparampara Charitra: सद्गुरु होय भक्तां आधार.. विश्रान्तिचें स्थान तें निर्धार।सद्गुरु हेंचि विश्रान्तिस्थान
..जैसे मीनासी जीवन।(The Sadguru is a haven of peace and security. He is to the devotees what water is to the fish)(Ch.7, Ovi 63-64). So, both God and the Guru are आश्रम. ॐ आश्रमाय नमः ॐ
VISHNU SAHASRANAAMA 582
853. श्रमणः (ShramaNah)
AS says: He punishes the unwise, who lack discrimination.(अविवेकिनः सर्वान् सन्तापयतीति श्रमणः।).
PB says: The योगभृष्ट (who died before completing साधना) are enabled to complete the unfinished साधना by Him.(समाधिशेषो अनायासेन श्रम्यते अभ्यस्यते अनेन इति श्रमणः।). Gita तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।6-43).
MC say: He enables the ascetics to do penance.(श्रमयति तापयति तपः तपस्विभिरिति श्रमणः,
श्रमु तपसि). He makes the wicked to come to grief.(श्रमयति खेदयति दुष्टान् इति श्रमणः, श्रमु खेदे).
He wipes out the weariness of the souls or He makes them rest and relax.(जीवात्मनां श्रमं नयति
अपनयति जीवात्मनः विश्रमयति इति वा श्रमणः।)
He wipes out the weariness of संसार in those who don’t deserve to be in Samsara.(संसारायोग्याना श्रमं संसारश्रमं नयति अपनयति परिहरति इति
श्रमणः।)
The ascetics(renunciates) regard themselves as His servants.(श्रमणाः संन्यासिनः अस्य दासत्वेन सन्तीति श्रमणः।)
—————————————-+—-
ShramaNa means one who toils, one who labours untiringly. He who puts in श्रम, परिश्रम is a ShramaNa. An ascetic is also a ShramaNa because he toils for his spiritual uplift. Indra preaches to Rohit, son of Harischandra, to toil unceasingly for reclaiming his lost fortune. He gives him the memorable catchline:
चरैवेति चरैवेति। He says: He, who keeps moving,obtains honey; he, who keeps moving, gathers fruit. Look at the sun who toils, who is never lazy.(चरन् वै मधु विन्दति चरन् स्वादुम् उदुम्बरं। सूर्यस्य पश्य श्रेमाणं यो न तन्द्रयते सदा। चरैवेति चरैवेति।)(Aitareya BraahmaNa). RgVeda also says: gods befriend none but him who toils.(न ऋते श्रान्तस्य सख्याय देवाः)(4-33-11). “The tasks in our hand are accomplished by hard work and not by building castles in the air. Beasts of prey don’t enter the mouth of the sleeping lion” says a सुभाषित.(उद्यमेन हि सिद्ध्यन्ति कार्याणि न मनोरथैः। न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगाः।।).In the Gita, the Lord says: “If I do not act untiringly, men will follow my example. These worlds will be ruined if I do not perform action.”(यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।। उत्सीदेयुः इमे लोकाः न कुर्यां कर्म चेदहम्।)(3-23,24).God is a ShramaNa for our sake, for ensuring our Yoga-Kshema. There is no hardworker, ShramaNa, better than God. ॐ श्रमणाय नमः ॐ
VISHNU SAHASRANAAMA 583
854. क्षामः (Kshaamah)
AS says: He reduces all beings (at the time of
deluge).(क्षामाः क्षीणाः सर्वाः प्रजाः करोतीति क्षामः।).
PB says: Even those who slipped down the Yoga-ladder become capable of crossing all hurdles by being devotionally inclined towards Him. It is He who gives them this capability.
(स्वयोगाभिमुख्यमात्रेण योगभृष्टा अपि दुर्गं तर्तुं क्षमन्ते अस्मात् इति क्षामः। क्षम् सहने। ) Gita: न हि कल्याणकृत् कश्चित् दुर्गतिं तात गच्छति। 6-40).
MC say: As Great Boar(वराह अवतार) He bore the
earth.(क्षमा भूमिः, तस्याः वराहरूपेण धारकत्वेन क्षाम:।
क्षम् सहने।)
He regulates(guides) those who are capable and are do-gooders.(क्षमाः शक्ताः हिताः वा, तेषां
नियामकतया अयम् क्षाम:। क्षमं शक्ते हिते त्रिषु इति अमरकोशे।)
He, who is beyond lessening or reduction.
(क्षः क्षयः आसमन्तात् मा न यस्य विद्यते सः क्षामः।)
He, who wipes out bad dreams and blesses us with good sleep.(क्षं दु:स्वप्नः, क्षम् आ सम्यक् माति
अभिमाति नाशयति इति क्षामः, क्षां निद्रां माति निर्माति इति
क्षाम:, ‘क्ष: …दु:स्वप्ने…निद्रायां रक्षणे…’ इति अभिधानकोशे)
He, who gives full protection.(क्षं रक्षा, तत् आ सम्यक् माति निर्माति इति क्षामः।)
——————-+++———————–
God is Kshaamah(क्षाम). क्षाम means less, diminished, dwindled. Just as nearer the light, farther the darkness, the closer we are to God in spirit, lesser and lesser become our human weaknesses. This is the क्षाम He brings about.
There is an inverse ratio between devotion and desires. Says Santa Tukaram: देवाची ते खूण गुन्तो नेदी आशा। ममतेच्या पाशा शिवों नेदी। देवाची ते खूण गुन्तो नेदी वाचा। लागो असत्याचा मळ नेदी। देवाची ते खूण तोडी मायाजाळ। आणि हें सकळ जग हरी।। (These are the signs of the divine touch of the soul: there is no room for desire; the binding rope of I and mine will not touch him. He becomes more and more silent. He will not be stained by untruth. He brushes away the cobwebs of illusion and delusion and sees the whole world as Hari.).
In another Abhang, Tuka says: Vithala has filled my body (and soul); lo, काम and क्रोध have
vacated my house! (तुका म्हणें देह भरिला विठ्ठलें। कामक्रोध केलें घर रितें। ॐ क्षामाय नमः ॐ
VISHNU SAHASRANAAMA 584
855. सुपर्णः (SuparNah)
AS says: The Vedaa-s constitute beautiful leaves of the tree of creation(visualised as
Ashwatta).(शोभनानि पर्णानि छन्दांसि संसरतरुरूपिणो अस्येति सुपर्णः। छन्दांसि यस्य पर्णानि Gita XV-1).
PB says: He conduces His devotees beyond
darkness to Himself,.(स्वपारं भगवान् नयति, नयते तमसः पारम् इति सुपर्णः। Gita अनेक जन्मसंसिद्धः ततॊ याति
परां गतिम्। VI-45).
MC say: He inspires exalted beings like Brahmaa etc .
(सु सुष्टु पराः उत्कृष्टा: ब्रह्मादयः, तान् नयति प्रणयतीति सुपर्णः।)
He takes care of His devotees exceedingly well. (सुष्टु पिपर्ति पालयतीति सुपर्णः, पृ पालने।)
He fills up His devotees with happiness and/or noble virtues.(शोभनैः गुणैः सुखेन वा पिपर्ति पूरयति स्वभक्तान् इति सुपर्णः, पृ पूरणे।)
He is fully content and satisfied.(सुष्टु पृणति प्रीणातीति सुपर्णः, पृण प्रीणने।)
At the time of deluge, He has recourse to a
beautiful banyan leaf.(प्रलयकाले सुष्टु पर्णं वटपत्रं यस्य
सः।).
During Krishna-incarnation, He wore beautiful birds’ feathers along with His cowherd comrades. (कृष्णावतारे गोपालकानाम् इव शोभनानि पर्णानि अस्य धार्यतया सन्तीति सुपर्णः।).
——————————-+++———–
A bird with beautiful feathers is SuparNa. God and Jeeva are both visualised as SuparNa in
MuNDakopanishad. They are together perched on the same tree(शरीर) – one(जीव ) eating a fruit(कर्मफल) and the other(ईश्वर) calmly looking on. (द्वा सुपर्णा सयुजा सखाया. समानं वृक्षं परिषस्वजाते। तयोरन्यः पिप्पलं स्वादत्यनश्नन्नन्यो अभिचाकशीति)(3-1-1).
There are three small clusters of Mantra-s called त्रिसुपर्ण, chanting of which is praised as highly meritorious. Here is the first one: ब्रह्ममेतु
माम्। मधुमेतु माम्। ब्रह्ममेव मधुमेतु माम्। यास्ते सोम प्रजा
वत्सोऽभि सो अहम्। दुःस्वप्नहन् दुरुष्षह। यास्ते सोम प्राणाः
तान् जुहोमि।।(May Brahman receive me; may the blissfull receive me; may Brahman, the blissful,
receive me. O Lord, being one among Thy creatures, I am Thy child. Pray ward off this bad dream (of Samsara). O Lord, I offer unto Thee my vital breaths.)(Trs by Pujya Swami Vimalananda of RKM). Prior to saying अमृतमस्तु, our venerable Bhatmams recite this triad of Mantra-s. Only then, we take our Prasaad Bhojan at Shirali. ॐ सुपर्णाय नमः
VISHNU SAHASRANAAMA 585
856. वायुवाहन:( Vaayuvaahanah)
AS says: Fearful of whom, the wind sustains all beings.(वायुर्वहति यद्भीत्या भूतानीति स वायुवाहनः। The
Taittiriya Upanishad says: Fearful of Him the wind blows(भीषास्माद् वातः पवते 2-8).
PB says: He lifts up the fallen with the speed of the wind.(कर्मणः पतितान् वायुना गत्वरेणेव वाहयति
उत्तारयति इति।).
MC say: With the help of the मुख्य (principal) प्राण, He keeps the world moving.(वायुना मुख्यप्राणेन
जगद् वाहयति निर्वाहयति इति वायवाहनः।).
He makes the wind as carrier of clouds, sound, smell etc.(वायुना मेघ शब्द गन्धादीन् वाहयति प्रापयति इति
वायुवाहनः।)
Through the wind, He brings about purity.(वायुना
पावित्र्यं वाहयतीति वायुवाहनः।)
He has the GaruDa, most superior among birds, as His vehicle.(वायुः श्रेष्ठः पक्षिषु गरुडः वाहनं यस्य सः, वय श्रेष्ठत्वे।)
He ensures the embodied souls to breathe.
(जीवात्मभिः स्व स्व शरीरेषु वायुं वाहयति इति वायुवाहनः।)
He confers strength and knowledge.(बलं ज्ञानं च वायू वाहयति प्रापयति इति वायुवाहनः, ‘वायुर्बलज्ञानयोगात्’).
———————————————
The analogy of wind as the carrier(वायु as वाहन)
is used in Gita(XV-8).The Jeeva departing from the body carries with it the subtle essences of all our faculties like the wind carrying the odour from its location.(शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानीविशयात्।।).
We have in महानारायणोपनिषद् a passage: यथा वृक्षस्य सम्पुष्पितस्य दूराद्गन्धो वाति एवं पुण्यस्य कर्मणः दूराद्गन्धो वाति। (Just in the same manner as the fragrance of a tree in full bloom is wafted by the wind from a distant place, the fragrance of meritorious deeds, too, spreads to a great distance.)
How did the glory of Sri RamakrishNa or Bhagavan RamaNa Maharshi spread far and wide? There was no promotional publicity.
It was like wind wafting the fragrance!
ॐ वायुवाहनाय नमः ॐ
VISHNU SAHASRANAAMA 586
धनुर्धरो धनुर्वेदो दण्डो दमयिता दमः।
अपराजितः सर्वसहो नियन्ता नियमोऽयमः।।105।।(10 names)
857. धनुर्धरः (Dhanurdharah)
AS says: Shri Rama wielded the mighty bow.
(श्रीमान् रामो महत् धनुः धारयामास।).
PB says: To safeguard the devotion of the worshippers, He always wields the bow to ward off all the impediments.(उपासकानां भक्तैः यः प्रत्यूहविनिवृत्तये। धनुषो धारको नित्यं स्वयं स स्यात् धनुर्धरः।।)
MC say: As Shri Rama, Parashurama, He wielded the bow.(श्री रामरूपी परशुरामरूपी च धनुषः धरः।).
He wields all sorts of weapons, the bow is a symbol of all weapons.(धरति सर्वायुधानीति धनुर्धरः।)
He protects and upholds the emperors, who wield the bow. (धनूंषि धनुर्धराः चक्रवर्तिन:, तेषां धरः धारकः धनुर्धरः।).
Through the Emperors He annihilates the wicked and the vicious.(धनुः दधते इति धनुर्धाः चक्रवर्तिन:, तैः दुष्टान् रेपयति नाशयति इति धनुर्धरः,
His radiant presence is there in the emperors.
(धनुर्धेषु चक्रवर्तिषु राजते इति धनुर्धरः।).
Aum is visualised as bow and Brahman is the target in the Upanishad(MuNDaka). He is the purport of AUM.(प्रणवो धनुः इत्युपनिषदुक्तदिशा ब्रह्मरूप
लक्ष्यप्राप्तौ धनुरिव वर्तमानस्य धनुषः प्रणवस्य धरः वाच्यत्वेन धारक: धनुर्धरः प्रणववाच्य: इत्यर्थः।).
His radiant presence is there in the Mantraa-s which have AUM in the beginning and end.(धनुः प्रणवः आदौ अन्ते च दधते इति धनुर्धाः प्रणवधारकाः मन्त्राः,
तेषु वाच्यत्वेन राजते इति धनुर्धरः।).
————————++++——–+——-
As PB says above, God wields the bow to safeguard the devotees by removing all their impediments. The bow is just a symbol of His protection. Not just VishNu, but, our dear Lord BhavaniShankar also wields the bow. We, then, call Him Rudra, He, who makes our sorrow, our difficulties just melt away ( रुत् द्रावयति इति रुद्रः). The Rudraabhisheka Mantra-s(रुद्राध्याय)
begin with the bow-wielding Rudra. The first Mantra is: नमस्ते रुद्र मन्यव उतोत इषवे नमः। नमस्ते अस्तु धन्वने बाहुभ्यां उत ते नमः।(O Rudra, our salutations to Thy anger, Thy arrow, Thy BOW and Thy two shoulders).
To the God-intoxicated devotee, God looms before him as a Protector par excellence.
To Tulsidas, his enduring vision was the bow and arrow- wielding Rama.जहं तहं देख धरें धनु बाना.
Hanuman was fearless even when mobbed by the demons who made him stand before Ravana. The secret was he saw the धनुर्धारी Rama here, there and everywhere. ॐ धनुर्धराय नमः।
VISHNU SAHASRANAAMA 587
858. धनुर्वेदः (dhanurvedah )
AS says: That very Shri Rama was a knower of the science(वेद) of archery.(स एव दाशरथिः धनुर्वेदं
वेत्ति इति धनुर्वेदः।).
PB says: He is the originator of the science of archery. Gods, men, Indra etc acquire this knowledge from Him, so, He is known as धनुर्वेद.(सुरेन्द्राद्याः धनुः शास्त्रं यस्मात् विन्दन्ति स श्रुतः। धनुर्वेदः इति।
MC say: During His Rama-incarnation, He obtained the bow named Shaarnga from the sage Agastya.(स्वीयं धनुः आगस्त्यद्वारा विन्दत इति
धनुर्वेदः।).
As Hayagreeva(an incarnation) etc, He ‘sounded’ the scriptures and enabled Brahmaa etc to imbibe the Truth .(धनति हयग्रीवादिरूपैः
शास्त्रोपदेशात्मकं शब्दं करोतीति धनुः, धनं शब्दे, वेदयति
ब्रह्मादीन् प्रति तत्वं ज्ञापयतीति वेदः, विद् ज्ञाने।).
During His Rama-incarnation, He obtained a bow called VaishNava from Parashurama.(दाशरथि रामावतारे परशुरामद्वारा वैष्णवं धनुः विन्दते लभते इति धनुर्वेदः।).
In the battlefield, He makes all aware of His
prowess in wielding the bow.(रणरङ्गे धनुः धनुःकौशलं
वेदयतीति धनुर्वेदः।).
He knows very well all about AUM, which is
visualised as the bow to reach Brahman, the target,.(ब्रह्मरूपलक्ष्यप्राप्तौ धनुरिव विद्यमानः प्रणवः, तत्
सम्यक् वेत्तीति धनुर्वेदः।)
————–++-++———-++————-
As MC have commented, Dhanu is AUM and he, who knows all about it, is a Dhanurveda.
The word Veda is here derived as वेत्ति इति वेदः
(as AS puts it) ‘one who knows’.
MuNDaka Upanishad says: प्रणवो धनुः।(ॐ is the bow). In Kathopanishad we see Yama teaching
Nachiketa about ॐ. He says it is an abbreviation of Brahman and praises it lavishly
(एतदालम्बनं श्रेष्ठम् एतदालम्बनं परम्। एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते।।)(AUM is the best aid and support for meditation. It is the best साधना. Whosoever knows it, is revered in Brahmaloka)
MaaNDookya Upanishad is entirely an exposition of AUM. Who ‘knows’, realises it, is a Dhanurveda.
A Yati(संन्यासी) is a Dhanurveda and, therefore, the concluding fourth Mantra chanted during ceremonial Phala-samarpaN offered to a visiting Yati(as in the case of recent Shirali visits of Haldipur Math, KavLe Math and GokarNa-Parthagali Math Swamiji-s or to our P.P.Swamiji during सामूहिक धूलभेट) is: यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः। तस्य प्रकृतिलीनस्य यः परः स महेश्वरः।।(four Mantraa-s are chanted, the first being न कर्मणा न प्रजया धनेन..). ॐ धनुर्वेदाय नम ॐ
VISHNU SAHASRANAAMA 588
859. दण्डः (DaNDah)
AS says: He is the Punishment in the Punishers.(दमनं दमयतां दण्डः। Gita दण्डो दमयताम् अस्मि। 10-38).
PB says: Through kings He enforces the salutary Dharma enshrined in the Vedas-s and
metes out punishment to the wicked.(वेदधर्मक्षेमंकर नृपतिमुखेन दण्डनीत्या दुष्टान् दण्डयतीति दण्डः।)
MC say: He punishes, so He is दण्ड.(दण्डयतीति दण्डः।).
He brings about the control of the senses.
(दण्डः संयमः अस्य कार्यतया अस्तीति दण्डः, संयमकारणम्
इत्यर्थः।)
He is the lord of the army of gods.(दण्डः देवानां
सैन्यम्। दण्डः अस्य स्वाम्यतया अस्तीति दण्डः।). Gita X-24
सेनानीनामहं स्कन्दः।).(दण्डः सैन्ये दमे यमे..इति कोशे।).
—————–++++————————
God is DaNDa (दण्ड). As MC say above, He not only punishes, but also helps us to restrain our senses etc. This word means both – restraint as well as punishment. At the time of Upanayanam, the Vatu is given a staff(दण्ड)
in hand. It signifies that thenceforth he has to be disciplined. Till Upanayanam it was okay for him to be carefree and be a law unto himself. Not anymore. Indiscipline henceforth will invite
punishment(both meanings of दण्ड will apply).
A त्रिदण्डिन् Sanyaasi carries a staff in hand. During Shantamoorti’s (Pujya Swami Anandashram’s) initiation as a shishya by the ailing Swami Pandurangashram, there was a frantic search for a दण्ड. Then, Swami Pandurangashram recalled that during His initiation, two दण्ड -s were procured and one of them would be in the kitchen, tightly secured.
Wonder of wonders, no sooner the retinue
rushed there to check, the string snapped by itself and down fell the दण्ड!(pages 377-378 of CGP Charitra, Volume 1).
A त्रिदण्डिन् is so called because the दण्ड signifies triple restraints of speech, mind and the body. (वाग्दण्डोऽथ मनोदण्डः कायदण्डः तथैव च। यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते।। Manu Smriti 12-10).
।।। ॐ दण्डाय नमः ॐ
VISHNU SAHASRANAAMA 589
860. दमयिता (Damayitaa)
AS says: As Yama, emperors etc, He disciplines the people.(वैवस्वत नरेन्द्रादिरूपेण प्रजा दमयतीति दमयिता।)
PB says: दण्डनीत्या खलान् रावणादीन् दमयतीति दमयिता।)
MC say: He controls and punishes the internal and external enemies of His devotees.(दमयति स्वभक्तानाम् आन्तरिकान् बाह्यान् च शत्रून् इति दमयिता।)
He inspires साधका-s to control their senses.
(साधकैः स्वस्वेन्द्रीयाणि दमयतीति दमयिता।).
He ensures the inferno at the time of प्रलय calms down.(दमयति शमयति प्रलयाग्निम्
इति दमयिता।)
He protects, so दः, as protector He moves everywhere, so मयिता. (दयते रक्षतीति दः, मयते रक्षकः सन् सर्वत्र गच्छतीति मयिता, मय गत
His special presence is in the donors, the
charitable.(ददतीति दाः दानिनः, तान् मयते विशेषतः
गच्छति तेषु सन्निधत्ते इति यावत् दमयिता।)
The kings who kill the wicked are दाः, He goes within them as their guide and regulator.
(द्यन्ति दुष्टान् नाशयन्तीति दाः राजादयः, तान् मयते विशेषतया
नियामकतया गच्छतीति दमयिता।).
—————————————-+—-
God is the Controller, दमयिता. He has endowed us with the faculty – Buddhi – to rein in our runaway mind and its myriad impulses. But, when we don’t do it and bring the world to the brink of a disaster due to our folly, we compel His hands to be a दमयिता. This is the rationale of incarnation.(परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्म संस्थापनार्थाय सम्भवामि युगे युगे।।).
Dama is an antidote to Mada(arrogance)(दमो मदविनिग्रहः). Mada makes a man insolent. So, AS prays to VishNu in His hymn, VishNu Shatpadi: अविनयमपनय विष्णो दमय मनः शमय विषयमृगतृष्णाम्। भूतदयां विस्तारय तारय संसारसागरतः।।
(O Lord VishNu, pray ward off my lack of humility, rein in my mind (DAMAYA), remove my thirst for the mirage of sensory pleasures, expand my compassion towards all beings and ferry me across the ocean of Samsara.)
ॐ दमयित्रे नमः ॐ
VISHNU SAHASRANAAMA 590
861. दमः (Damah)
AS says: The act of punishment towards those who deserve it is Dama and that power or
authority comes from Him.(दमः दम्येषु दण्डकार्यं फलम्, तच्च स एवेति दमः।).
PB has अदमः instead of दमः। PB says: He has none above Him to control Him.(कश्चित् दमयिता नास्ति यस्यासौ अदमः स्मृतः।).
MC say: He is the regulator of sense-control.
(दमः इन्द्रियनिग्रहः, सोऽस्य नियम्यतया अस्तीति दमः।
इन्द्रियनिग्रहात्मकस्य दमस्य सत्ता भगवदधीना इति।)
Dama is the restraint of मद (pride, haughtiness). He is its regulator.(दमः मदविनिग्रहः,
तादृशः दमोऽस्य नियम्यतया अस्तीति दमः।)
Gita X-4,5. बुद्धिर्ज्ञानम् असम्मोहः क्षमः सत्यं दमः शम।
…. भवन्ति भावा भूतानां मत्त एव पृथग्विधाः।।).
He restrains, punishes the wicked, so दः, He makes happy the good people, so मः।
(दमयति दुष्टान् इति दः, मदयति सन्तोषयति सज्जनानिति म:।)
To gods, men and demons He gave instruction by simply uttering द thrice.(चतुर्मुखद्वारा देवान् मनुष्यान् असुरान् च प्रति द द द इति मापयति ज्ञापयति इति दमः।).(Ref story in Brihadaranyaka Upanishad)
To devotees He confers what they want, so दः,
to them He also reveals Himself, so म:।
(ददाति भक्तानाम् अभीष्टानिति दः, प्रमापयति स्वस्वरूपं भक्तान् प्रति इति म:।)
He destroys ignorance, so दः, He gives rise to knowledge, so म:।(द्यति अज्ञानमिति दः, निर्माति ज्ञानमिति म:।)
The donors, the charitable are दाः, their prosperity(मा) is due to Him.(ददतीति दाः, तेषां मा संपद् यस्मात् सः दमः।)
——————————++————+
God is Dama and Dama, a constituent of षट् संपत्ति in साधन चतुष्टय prescribed by AS for the
साधक, means restraint of our sensory and motor organs. दमः कः? चक्षुरादि बाह्येन्द्रिय निग्रहः says AS in Tatvabodha. Says P.P.Swami Parijnanashram-I: शम म्हणजे सकल वासना। त्याग करूनि शमवावे मना। दम म्हणति इन्द्रियदमना। शब्दादि
विषयापासोनि।।(सद्गुरु बोधामृत, page 9). As Yama tells Nachiketa: Brahmaa has crafted the इन्द्रिय-s to be ouward looking; therefore, one sees outward. But, one with mature understanding, desirous of having a glimpse of the Self within and experience immortality, turns his eyes etc inward.(पराञ्चि खानि व्यतृणत्
स्वयम्भूः तस्मात् पराङ् पश्यति नान्तरात्मन्। कश्चित् धीर: प्रत्यगात्मानमैक्षत् आवृत्तचक्षुः अमृतत्वमिच्छन् ।।Kathopanishad 2-1-1). The Lord says in Gita: When one fully withdraws the senses from their objects, like a tortoise withdrawing its limbs, his wisdom remains established.(यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यः तदा प्रज्ञा प्रतिष्ठिता।)(2-58). In a Shiva’s shrine we often see not only a Nandi, but also a tortoise. It symbolises Dama. It is through दम, we go to दामोदर (दमात् दामोदरं विदुः).
VISHNU SAHASRANAAMA 591
ॐ सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः ॐ
Today is गुरूपूर्णिमा. Our salutations at
the Lotus Feet of our Sadguru
Shrimat Sadyojata Shankarashram
Swamiji.
862. अपराजितः (Aparaajitah)
AS says: He is not defeated by His foes.(शत्रुभिः न पराजितः इति अपराजितः।)
PB says: He ensures that His universal rulership is not overthrown by anyone, wherever and whenever it may be.(क्वचित् कदाचिद् कस्माच्चित् सर्वतोमुखशासने। यस्य प्रतिहतिर्नास्ति
स वै स्यात् अपराजितः।।).
MC say: He is as if conquered by supreme devotion.(सर्वाधिकत्वात् अः, परया भक्त्या जित इव
पराजितः।)
He, due to whom the devotees are not defeated by demoniacal forces.(अपराः ब्रह्मपराः
भगवद्भक्ताः अजिताः असुरशक्तिभिः पराजिताः न भवन्ति
यस्य अनुग्रहात् सः अपराजितः।)
Devotion in such a measure that it is the highest. He is conquered by such devotion.
(न विद्यते परा यस्याः सा अपरा अत्युत्तमा या भक्तिः तया जीयते प्राप्यत इति अपराजितः।)
——————–++——————-++
Like God, Devi is also inconquerable. Hence, She is known as अपराजिता and has a hymn in Her name. The अपराजिता स्तोत्र tells us how She is blessing us in countless ways.. God is अपराजित and our Universal Mother, too, is अपराजिता.. So, it follows as a natural corollary that we, too, are essentially Aparajita, imbued with a ‘never say die’ spirit.
Shri KrishNa rescued Arjuna from कार्पण्य दोष,
his unmanliness, his want of self-confidence and his misplaced mercy. His call to Arjuna: Give up your faint-heartedness and stand up, O Scorcher of Enemies!(क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप। Gita 2-2) inspired Pujya Swami Vivekananda to echo in the same vein: “Never say No; never say I cannot, for you are infinite.
You are Almighty….You are the children of God, the sharers of immortal bliss, holy and perfect beings…..Come up, O lions, and shake off the delusion that you are sheep; you are souls
immortal, spirits free, blest and eternal.(Vol 1,
Page 11).
Long long ago the saintly Vidura gave a piece of advice to the blind king Dhritarashtra: “One should accept positively whatever falls to one’s lot from time to time, being undefeated(अपराजित) at heart.” (प्राप्तं प्राप्तम् उपासीत हृदयेनापराजितः।). Mark the word उपासीत.
Being undefeated at heart, when we accept both the bouquets and brickbats of life
POSITIVELY, it amounts to an उपासना, an adoration of God. HE will be glad that we are true to Him, worthy of Him, being Aparajita like Him. Let us develop this self-confidence, this हम् होंगे कामयाब spirit under the benign guidance of our Sadguru. ॐ अपराजिताय नमः ॐ
VISHNU SAHASRANAAMA 592
863. सर्वसहः (Sarvasahah)
AS says: He is efficient in all acts like creation of the world etc.(सर्वकर्मसु जगत् सृष्ट्यादि रूपेषु समर्थ:). He tolerates(conquers) all enemies.(सर्वान् शत्रून् सहत इति).
PB says: He tolerates when very least qualified devotees resort to worship of other gods
(instead of Him).(मन्दाधिकारिणां देवतान्तरं दैवतं
आराधयतः सहत इति सर्वसहः।).
MC say: He conquers all.(सर्वं सहते अभिभवतीति
सर्वसहः।).
He has perfect and full strength, so सर्व, He
conquers all, so सहः। (सम्पूर्ण सामर्थ्यात् सर्वः, सहते सर्वम् अभिभवतीति सहः।)
He empowers the earth to be tolerant towards all and everything.(पृथिव्या सर्वं साहयति मर्षयतीति
सर्वसहः।).
He is the essence of all. He is far from blemishes of all sorts.(सर्वेष्वपि सारः इति सर्वसः, अखिलान् दोषान् जहातीति हः।)
———————————————
God has infinite patience, so He is सर्वसह. This name gives us the message of patience or forbearance. Faith and forbearance are like the two wings of a bird. In Kannada there is a saying: ತಾಳಿದವ ಬಾಳ್ಯಾನು (He, who has patience, will survive.) Shirdi Saibaba’s insistence was on these two qualities – Shradda and Saburi and we often see them displayed in his shrine. Forbearance is called तितिक्षा in Vedanta. AS has included this in His six-fold endowment(shat-sampatti), a constituent of His साधन चतुष्टय.
In the 3rd अनुवाक of नमक in Rudraadhyaya, we have नमः सहमानाय which means Salutations to Rudra, the Patient God. In Devi Pujan we seek Her patience and forgiveness: “A servant that I am, mistakes are bound to happen at every step. Who else will bear with me in this world except You, my Mother?”.(अपराधो भवत्येव सेवकस्य पदे पदे। कोऽपरः सहते लोके केवलं मातरं विना।।).
Swami Vivekananda tells a story: “A mosquito sat on the horn of a bull. After some time it felt a little qualm of conscience, thinking it was
troubling the bull. So it told: “Mr. Bull, I am sorry, I was troubling you all this time, now I am going away”. The bull replied: No, Mr.Mosquito,
please continue to sit on my horn; it doesn’t
trouble me at all. Bring your whole family and sit there.”. This is Forbearance, says Swamiji.(vide His INSPIRED TALKS).
ॐ सर्वसहाय नमः ॐ
VISHNU SAHASRANAAMA 593
864. नियन्ता (Niyantaa)
AS says: He appoints and manages all in their respective jobs.(सर्वान् स्वेषु स्वेषु कृत्येषु व्यवस्थापयतीति नियन्ता।).
PB says: He enables devotees of ordinary calibre to worship various minor gods (and
goddesses)commensurate with their desires.
(दैवतेषु च सर्वेषु तत् तत् इच्छां प्ररोचयन्। मन्दाधिकारिणो योऽसौ नियन्ता स्यात् नियच्छति।।).
MC say the same as AS and add: It is He who accords in a regulated manner to all, their status in terms of their form, nature and being.
(सर्वेषां नियम्यतया स्वभाव स्वरूप सत्ता दातृत्वात् नियन्ता।)
During His incarnation as KrishNa, He was the charioteer of Arjuna.(कृष्णावतारे अर्जुनस्य सारथित्वात्
नियन्ता।).
He has engaged Buddhi to serve as charioteer for the Jeeva(soul) during the car festival called life.(जीवरथयात्रायां बुद्धिरूप: सारथिः नितरां यन्ता
यस्मात् सः नियन्ता।).Katha Upanishad says: आत्मानं
रथिनं विद्धि… बुद्धिं तु सारथिं विद्धि..1-7-3).
He ensures that the साधका-s have a very good
charioteer in the form of Buddhi.(साधकानां नितरां यन्ता बुद्धिरूप: सारथिः यस्मात् सः नियन्ता।)
——————————+++———–
God is our नियन्ता, our friend, philosopher and guide. As MC have pointed out above, God has given us a नियन्ता within us in the form of Buddhi. बुद्धिं तु सारथिं विद्धि (know Buddhi to be the charioteer),said Yama to Nachiketa. In the
Yamaka part of Rudraadhyaya, in the 3rd अनुवाक, we pray to Rudra to bless us with someone who will guide us and save us from a fall – the Sadguru(यन्ता च मे धर्ता च मे). There is a beautiful verse in भज गोविन्दम् of AS where AS asks: Don’t you have a नियन्ता?
का तेऽष्टादशदेशे चिन्ता, वातुल तव किं नास्ति नियन्ता?
यस्त्वां हस्ते सुदृढनिबद्धं, बोधयति प्रभवादि विरुद्धम्।।
(O fool, why are you worried about eighteen
countries(vain random wandering of mind)? Have you no Sadguru, who will hold your hand firmly and teach you about the opposites in life such as birth and death(the transitory nature of Samsara)?).
How fortunate are we! We have a galaxy of नियन्ता -s( a glorious Guruparampara) with AS Himself in the middle (शङ्कराचार्य मध्यमा).
ॐ नियन्त्रे नमः ॐ
VISHNU SAHASRANAAMA 594
865.अनियमः (Aniyamah). In the list of AS, there is no नियम.
AS says: There is no regulator for Him, who regulates all. (न नियमो नियतिः तस्य विद्यत इति अनियमः, सर्वनियन्तुः नियन्त्रन्तराभावात्।).
PB has नियम and not अनियम.
He regulates the attainment of birth, span of life, enjoyments etc by devotees of different gods and goddesses. अन्यान्यदेवताप्रपन्नानां जन्म आयुः भोगादिकं नियम्य नियमः स्मृतः ।).The Lord says in Gita: लभते च ततः कामान् मयैव विहितान् हि तान्। VII-22.
MC also speak of नियम. They say: He disciplines, punishes very well. (नितरां यमयतीति नियमः।)
He controls, regulates Brahmaa etc.(ब्रह्मादीन्
नियमयति नियन्त्रयति इति नियमः।)
He is full and perfect, so नियः, He knows everything, so म:। (नितरां पूर्णत्वात् निय:, माति सर्वं
प्रमाति इति म:।).
He knows everything very well, so निय:, reveals His true form to Brahmaa etc, so म:। (नितरां याति सर्वम् अवगच्छति इति निय:, मापयति स्व स्वरूपं ब्रह्मादीन् प्रति यथायोगुमिति म:।).
He gives rise to fully knowledgeable souls.
(नितरां यं ज्ञानं येषु ते नियाः ज्ञानिनः, तान् निर्माति सृजतीति
नियमः।)
He, by whose grace, the devotees have very good control over their senses.(भक्तेषु नितरां यमः संयमः यस्मात् यस्य अनुग्रहात्।).
He, by whose grace, the साधका-s master very well the vows like non-violence, truthfulness, non-stealing etc. (अहिंसा, सत्य, अस्तेय इत्यादयः यमाः नितरां साधकेषु यस्मात् यस्य अनुग्रहात् सः नियम:।).
VISHNU SAHASRANAAMA 595
866.अयमः (Ayamah) यमः (Yamah)
AS says: There is no death for Him.(नास्य विद्यते यमो मृत्युरिति अयम:।) He is attainable by the do’s(Niyama) and the don’ts(Yama), which are part of Yoga. So, He only is both Yama and Niyama.(यमनियमौ योगाङ्गे तद् गम्यत्वात् स एव नियम: यमः।).
PB does not have अयम:, he has only Yamah.
VishNu controls gods like Yama, who disburse
fruits of our Karma.(तत् तत् फलनियामकान् यमादीनपि यच्छति इति यमः।). Likewise, He controls persons
with tendencies of RajoguNa and TamoguNa
(रज तमसो: नियमनम् अपि करोति).
MC have यम only, not अयम:।
He gives rise to knowledge and He wipes it out too.(यं ज्ञानं निर्माति अभिमिमीते नाशयतीति वा। येति ज्ञानं समुद्दिष्टम् इत्युक्ते:। Gita मत्तः स्मृतिः ज्ञानम् अपोहनं च,XV-15).
He gives rise to the sun.(यं सूर्यं माति निर्माति इति
यम:, यमित्यादित्य उद्दिष्ट:।).
He removes darkness through the sun.(येन सूर्येण
यम: अभिमिमीते इति यम:।).
At the time of प्रलय, He brings everything to a standstill.(यम उपरमे इति धातोः यमयति उपरमयति प्रलये सर्वमिति यमः।)
Being ever-fulfilled, He abstains from desire for sense objects(अवाप्तकामत्वेन उपरतविषयाकाङ्क्षा यस्य स: यम:।) This interpretation applies to human incarnations of God.
————-+——–+++++—+++—–+-+++
In Patanjali Yoga Sootraa-s five don’ts(यम) and five do’s(नियम) have been discussed (2-30,31,32). The Yamaa-s are: अहिंसा, सत्यम्, अस्तेय, ब्रह्मचर्य and अपरिग्रह which mean abstaining from harming others, falsehood, theft, sexual indulgence, and accepting gifts and charity. Patanjali says these are basic rules of conduct applicable universally (सार्वभौम) irrespective of caste, place, time and traditions. Adherence to them is a Great Vow.(एते जाति देश काल समयानवच्छिन्नाः सार्वभौमा महाव्रतम्।). The do’s are: purity, contentment, austerity, study of sacred texts and devotion to God(शौच सन्तोष तप: स्वाध्याय
ईश्वरप्रणिधानानि नियमाः।). Manu, the ancient lawgiver, says: One who follows only the do’s,
disregarding the don’ts, courts a spiritual downfall.(यमान् पतत्यकुर्वाणो नियमान् केवलान् भजन् ।).
This was one of the favourite quotes used by P.P.Swami Anandashram in His discourses on Dharma.
VISHNU SAHASRANAAMA 596
सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः।
अभिप्रायः प्रीयार्होऽर्हः प्रियकृत् प्रीतिवर्धन:।।106।।(9 names)
867. सत्ववान् (Satvavaan)
AS says: Attributes like bravery, adventurousness etc represent Satva and they are in Him.(शौर्यवीर्यादिकं सत्वम् अस्येति सत्ववान्।).
PB says: The quality of Satva is a means to Moksha and He is its support.(मोक्षसाधनं सत्वं साक्षात् अधिष्टेयं यस्य सः सत्ववान्।).
MC say: Noble attributes constitute Satva. They perpetually inhere in Him.(सत्वानि सद्गुणाः, नित्यं तद्वानिति सत्ववान्।).
The combination of strength and knowledge is named as Satva and He is perpetually endowed with it.(बलज्ञानसमाहारः सत्वमित्यभिधीयते, तत् नित्यमस्यास्तीति सत्ववान्।)
Absolute independence is called as Satva and He is always endowed with it.(सत्वं स्वातन्त्र्यम् उद्दिष्टम्, तत् नित्यामस्यास्तीति सत्ववान्।)
Satva is goodness and it is perpetually in Him in abundance.(सत्वं साधुत्वं, तत् अतिशयेन नित्यम् अस्य अस्तीति सत्ववान्।).
Satva is existence or being and the existence of all is subject to Him.(सत्वं सर्वेषां सत्ता, तदस्य
नियम्यतया अस्तीति सत्ववान्।).
The unique nature of everything is Satva and it is subject to His control.(सत्वं स्वभावः इति मेदिनी, सर्वेषां स्वभावः अस्य नियम्यतया अस्तीति सत्ववान्।).It is said सर्वस्वभावो नियतः तेनैव किमतः परम्?.
The individual souls are called Satva. They are perpetually subject to Him and He dwells in them.(सत्वानि जीवाः, तानि अस्य आवासस्थानतया नियम्यतया वा सन्तीति सत्ववान्।)
The strength and knowledge of the souls are subject to His control.(सत्वं जीवात्मनां बलं ज्ञानं वा,
तन्नियामकत्वात् सत्ववान्।)
———————————————-
AS has equated सत्ववान् with the brave and the adventurous. These qualities necessarily apply to a strong and healthy person. Our Vedic aspiration is to serve God all our life with a strong and sturdy body.(स्थिरै: अङ्गैः तुष्टुवांसः तनूभिः
व्यशेम देवहितं यदायुः।). Taittiriya Upanishad visualises a youth who is good, learned, strong, sturdy and energetc.(युवा स्यात् साधुयुवा अध्यायकःआशिष्ठो दृढिष्ठो बलिष्ठः). The शान्तिमन्त्र of
Kenopanishad has, among other things, a prayer for healthy and strong limbs, इन्द्रिय-s, speech and vital breath.(आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि।). This concern for health and fitness is natural because our body is the primary resource for the pursuit of Dharma (शरीरमाद्यं खलु धर्मसाधनम्). Health, as we know, is most indispensable for pursuit of our पुरुषार्थ-s (धर्मार्थकाममोक्षाणाम् आरोग्यं मूलमुत्तमम्). Our life is meaningful only if we employ our body in spiritual pursuit, says Samarth Ramdas in His दासबोध (1-10-61(देह परमार्थीं लाविलें। तरी च याचें सार्थक जालें। नाहीं तरीं हें वेर्थ चि गेलें। नाना आघातें मृत्युपन्थीं।).
ॐ सत्ववते नमः ॐ
VISHNU SAHASRANAAMA 597
868. सात्विक (Saatvikah)
AS says: He is predominantly established in Satva Guna.(सत्वे गुणे प्राधान्येन स्थित: इति सात्विक।)
PB says: Righteousness, knowledge, dispassion, prosperity or authority are all Saatvik and He disburses these ‘fruits’.
(धर्मज्ञानवैराग्यऐश्वर्यरूप फलनियामकः सात्विक:।).
MC say almost the same as they said for the
earlier name सत्ववान्। So, I am giving what they
did not say earlier.
He manifests where there is the attribute of Satva.(सत्वं सत्वगुणः, तत्र भवः सात्विक:।)
Brahmaa etc are Satva. He is specially present in their bodies.(सत्वं ब्रह्मादिदेहाख्यं, तत्र विशेषतः भवः
सात्विक।).
Satva is the principal PraaNa. He is specially present in it.(सत्वम् असुः, तत्र विशेषतः भवः सात्विक।)
Heart is called Satva and He is in it.(सत्वं हृदयम्, तत्र विशेषतः भवः सात्विकः।). सत्वं द्रव्ये गुणे चित्ते…इति कोशे।)
He, whose devotees are सात्विक by nature.
(सात्विकाः अस्य विशेषतः भक्तत्वेन सन्तीति सात्विक:।)
Good qualities, good deeds are dear to Him.
(सात्विका: गुणाः सात्विकानि कर्माणि च अस्य प्रियत्वेन सन्तीति सात्विक:।)
——————————-+————-Satva GuNa is the purest of the three GuNa-s
and, unless one is Saatvik, He cannot fare well on the road to liberation. This concern for
Satva GuNa makes the Lord in Gita neatly classify GuNa-wise the following: Shraddaa(faith), food(आहार), यज्ञ, Tapas (austerity), charity(दान), knowledge(ज्ञान), action(कर्म), doer(कर्ता), intelligence(बुद्धि), firmness, stamina(धृति) and happiness(सुख) vide chapters 17 and 18. Our life is just an interplay of these Ingredients. VibhishaNa, RavaNa and KumbhakarNa symbolise Satva, Rajas and Tamas respectively and all the three are within us and come to surface now and then.. This is our जीवन रामायण. The Lord expects us to be Saatvik . How to achieve this? HE says: “give your mind to me”(मन्मना भव). The scriptures and the saints prescribe the simple practice of नामस्मरण as the sure and unfailing means of our turning Satvik. Shri KrishNa holds out this promise in Gita(क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति). ॐ सात्विकाय नमः ॐ
VISHNU SAHASRANAAMA 598
869. सत्यः (Satya)
AS says: He is Truth.(सत्सु साधुत्वात् सत्य:).
PB says: He is expounded in good, saatvik scriptures.His glory(described in sacred books) is factually true.(सात्विकशास्त्रे प्रतिपाद्यतया यथार्थवैभवः सत्यः।). Mahabharata says: KrishNa is established in Truth and Truth is established in
KrishNa.”सत्ये प्रतिष्ठितः: कृष्णः सत्यम् अस्मिन् प्रतिष्ठितम्।”.
MC say: He ensures the growth of virtues in His devotees.(सत् साधुगुणाः, सद्भावे साधुभावे च इति गीतावचनात्, भक्तेषु साधगुणबाहुल्यप्रेरकत्वात् सत्यः।).
His nature is pure and unsullied.(साधुस्वरूपः निर्दोषस्वरूपः सत्यः।)
He is eternal.(सदातनं सत्यमिति निर्वचनेन सत्यमिति पदेन नित्यमुच्यत एव।)
His knowledge is true and factual.(सत् यं ज्ञानं यस्य सः सत्यः।)
He is called Satya because He is supreme, full and perfect and all-knowing.(स एष भगवान् विष्णुः सत्यमित्यभिधीयते। सर्वोत्तमत्वात् पूर्णत्वात् सर्वज्ञत्वात् तथैव च।।)
To the deserving, He confers knowledge.(योग्यानां सत् उत्तमं यं ज्ञानं यस्मात् सः सत्यः, येति ज्ञानं समुद्दिष्टम् इत्युक्ते:।)
————+-++++++++-+++++++++++++++++
As I said in an earlier post, Truth is God – सत्य
is नारायण. Since all swear by truth, there is no atheist at all!. “Truth alone is victorious, not
untruth. The path to God is paved with Truth”,
says MuNDakopanishad.(सत्यमेव जयते नानृतं, सत्येन पन्था विततो देवयानः). Our popular SatyanarayaNa
Vrata is an adoration of Truth as God. The story tells us how those who lied or did not keep their word came to grief. NarayaNa is invoked 108 times while offering Tulasi leaves with flowers and all the 108 names have सत्य prefixed to them! To give examples:
सत्यदेवाय नमः, सत्यात्मने नमः, सत्यभूताय नमः, सत्यपुरुषाय नमः, सत्यनाथाय नमः, सत्यसाक्षिणे नमः, सत्ययोगाय नमः,
सत्यज्ञानाय नमः, सत्यकर्मणे नमः, सत्यधर्माय नमः, सत्यबोधाय
नमः, सत्यमङ्गलाय नमः etc. Satya is the highlight in
all these names.
Sri RamakrishNa says: सत्यकथा कलिर तपस्या, कलिते
अन्य तपस्या कठिण। (Being truthful is the penance for Kali Yuga; any other तपस्या is difficult).
VISHNU SAHASRANAAMA 599
870. सत्यधर्मपरायणः (SatyadharmaparaayaNah)
AS says: He is committed to truth in speech and to Dharma enshrined in Vedic commands.
(सत्ये यथाभूतार्थकथने धर्मे च चोदनालक्षणे नियत इति
सत्यधर्मपरायणः।).
PB says: Truth and Dharma are pleasing to Him.(सात्विक उत्तमो धर्मः परायणं परमप्रीणनो यस्याः सत्य धर्मपरायणः।).
MC say: He is the excellent shelter for truth and Dharma.(सत्यं च धर्मश्च सत्यधर्मौ, तयोः परः उत्तमः अयनः आश्रयः सत्यधर्मपरायणः।).
He is the refuge for those who are dedicated to truth and Dharma.(सत्यं च धर्मश्च सत्यधर्मौ, तयोः पराः सत्यधर्मपरा: सत्यधर्मनिष्ठाः इत्यर्थः, तेषाम् अयनः आश्रयः
सत्यधर्मपरायणः।).
He is the caretaker as well as provider of truth and Dharma. He is the refuge of all.(पृ पालन पूरणयोः इत्यतः सिद्धः परशब्दः पालकार्थः पूरकार्थश्च। तथा च
सत्यधर्मयोः पालकः पूरको वा सत्यधर्मपरः, सर्वाश्रयत्वात्
अयनश्च।).
He is endowed with noble virtues. He is shelter to highly evolved souls like Brahmaa etc.
(सत्याः साधवः धर्माः गुणाः यस्य सः सत्यधर्मा। पराणां सत्यधर्मवतां ब्रह्माद्युत्तमानाम् अयनः परायणः। सत्यधर्मा चासौ परायणश्च सत्यधर्मपरायणः।)
He is dear to him, He is shelter to him, who has enshrined Him, the Truth, in his heart.(सत्यनामकं
भगवन्तं स्वहृदि धत्ते इति सत्यधर्मा, तस्य परायणः परमप्रियः
परमाश्रयो वा सत्यधर्मपरायणः।).
God is सत्यधर्मा i.e. Truth is His nature. He himself is the path for His attainment.(सत्यधर्मा भगवान्, तस्य प्राप्त्यै परः अयनः मार्ग इव सत्यधर्मपरायणः।).
Upanishad says: तमेव विदित्वा अतिमृत्युमेति नान्यः पन्था
विद्यते अयनाय।(Only upon knowing Him one goes beyond death. There is no other path for the
journey.)
VISHNU SAHASRANAAMA 600
871. अभिप्रायः (Abhipraayah)
AS says: He is sought after by those desirous of obtaining the four goals of life.(अभिप्रेयते
पुरुषार्थकांक्षिभिः). At the time of प्रलय, the whole creation faces Him and gets merged in Him.
(आभिमुख्येन प्रलयेऽस्मिन् प्रैति जगदिति वा अभिप्रायः।)
PB says: Those devotee, pure in mind and
committed to the path of Dharma, looks upto Him as the unconditional goal of life.(सत्यधर्मनिष्ठेन स्वच्छेन निरुपाधिक उद्देश्यतया अभितः प्रेयत
इति).
MC say: He is the purport of all sacred books.
(अभिप्रेयते सकलसत्शास्त्राणां आशयः अभिप्रायविषयो भवतीति अभिप्रायः।)
To Him the purport of the Vedas-s is directly evident.(अभिप्रायः वेदानां आशयः अस्य साक्षात् वेद्यतया
अस्तीति अभिप्रायः।)
His excellences abound allround.(प्रायः बाहुल्यम्, अभितः सर्वतः प्रायः गुणबाहुल्यम् अस्य इति).
He is particularly desired, sought after by the Knowers. (अभिप्रेयते ज्ञानिभि: विशेषतः अभिकांक्ष्यत इति)
The liberated enter into Him whenever they wish.(मुक्ताः अभि स्वेच्छया प्रयन्ति अस्मिन् इति अभिप्रायः।)
At His will, He enters everywhere.(अभि स्वेच्छया प्रायः सर्वत्र गमनम्, प्रवेश इति यावत् यस्य सः अभिप्रायः।)
He is very luminous, so अभः, अयः means fruit.
He from whom one receives ‘fruit’ in plenty is Abhipraaya.(अधिकं भातीति अभ:, आयः फलम्, प्रकृष्टः
आयः यस्मात् सः प्रायः।).
He is full(of excellences) on all sides, so अभिप्रः, He is the giver of great फल, so आयः। (अभितः प्राति
पूर्णो भवति इति अभिप्र:, प्रा पूर्तौ, महाफलप्रदत्त्वात् आयः।).
———————————————-
अभिप्राय means objective, opinion, purport etc. There is a सुभाषित in Panchatantra: सर्पाणां च खलानां च परद्रव्यापहारिणां। अभिप्रायाः न सिध्यन्ति तेनेदं वर्तते जगत्।। (The objectives of the serpents, crooks and charlatans and those intent on stealing others’ valuables don’t get fulfilled(always); that’s why the world still endures.).
We should salute the genius of revered Bhishma for coining such an unconventional name for God. Just as a watch makes us aware of the watchmaker, this creation, विश्वम्, makes us aware of its maker, VishNu. He is the purport, अभिप्राय, of the Book of Nature. He is the purport of Samsara too. He is the सार of संसार (संसारसारं भूजगेन्द्रहारम्).
Speaking about His दासबोध, Samartha Ramdas
says: “By recourse to Bhakti only, men will
definitely attain God. Such is the purport of this book.”(भक्तिचेनि योगें देव। निश्चये पावती मानव।
ऐसा आहे अभिप्राव। इये ग्रन्थीं।। 1-1-4)
VISHNU SAHASRANAAMA 601
872. प्रियार्हः (Priyaarhah)
AS says: He is worthy of our offerings of things we most like.(प्रियाणि इष्टानि अर्हतीति प्रियार्हः।).
PB says: God deserves (He prefers) the enlightened devotee, who has no ulterior motive.(एक भक्तिषु हि भगवतः स्वत एव प्रावण्यम्।). Gita says: तेषां ज्ञानी नित्ययुक्तः एकभक्तिः विशिष्यते (VII -17).
MC say the same as AS above, but, add:
He is more dear to us naturally than everything else. He is more adorable than all others.
(सर्वस्मात् अधिकं स्वभावतश्च प्रियत्वात् प्रियः। सर्वस्मादपि
अधिक पूज्यत्वात् अर्हः।)
The gods naturally dear to Him are worthy of our worship because of Him.(प्रियाः स्वस्य स्वभावतः प्रियाः देवाः अर्हाः पूज्याः यस्मात् सः प्रियार्हः।)
Those dear to Him become worthy of doing good to others.(प्रियाः स्वस्वप्रियाणां हितसाधने अर्हाः
योग्याः यस्मात् सः प्रियार्हः।)
————————-+————-+—+-
Everyone and everything is lovable(प्रियार्ह) because the Lord inheres in them. In the Rudraabhisheka Mantra-s (रुद्राध्याय) everyone and everything – from the sublime to the trifling – is offered salutations in नमक and desired(च मे) in चमक because the votary of Rudra perceives Rudra in them(आत्मनस्तु कामाय सर्वमिदं प्रियं भवति as said the sage Yaajnavalkya). Vedanta teaches us to cultivate this vision whereby one will not disdain or detest anyone
(ततो न विजुगुप्सते as the ईशावास्योपनिषद् puts it). We are aware of सर्वदेवनमस्कारः केशवं प्रतिगच्छति (Salutation offered to any deity, reaches Keshava only), but, it is equally true that सर्वजीव
तिरस्कारः केशवं प्रतिगच्छति (Contempt shown to anyone also reaches Keshava) as Sri Sathya Sai Baba used to say very often in His discourses. Rama showered His love on all, and not just on the वानर -s. Even RavaNa deserved(अर्ह:) His love. When he faints, shot by an arrow, Rama suspends the warfare, tells Ravana to get refreshed overnight and come back next day. Ultimately, when he dies, Rama tells LakshmaNa and VibhishaNa to arrange a befitting funeral. In the eyes of Rama, even RavaNa was प्रियार्ह to Him. ॐ प्रियार्हाय नमः ॐ
VISHNU SAHASRANAAMA 602
873. अर्हः (Arhah)
AS says: God is worthy of worship by means of welcome, seat, praise, offering, feet-wash, hymns and salutations etc.(स्वागत आसन प्रशंसा अर्घ्य पाद्य स्तुति नमस्कारादिभिः पूजासाधनैः पूजनीय इति अर्हः।)
PB says: He is eminently fit to be worshipped by those who have unwavering devotion for Him only, regardless of others.(अनन्येच्छावतां पुंसां अयमेव योग्यः स अर्हः इति स्मृतः।) Gita (VII-18 आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्।).
MC say: He is worshipped by all everywhere and at all times.(सर्वैः सर्वदेशकालेषु अर्ह्यते पूज्यते इति
अर्हः।).
Worship and reverence offered to whosoever it may be is primarily accepted by Him.(अर्हा पूजा गौरवं वा कस्मैचिदपि समर्प्यमाणा अस्य मुख्यतया स्वीकार्यतया अस्तीति अर्हः।).
He is worthy of being offered articles by the souls that are dear to them.(जीवात्मनां प्रियाणां
समर्पणाय अर्हो योग्यो भवतीति अर्हः।)
He is worthy of worship in all festivals.(सकल महेषु उत्सवेषु पूज्यत्वात् अर्हः।)
He destroys the internal and external enemies of devotees.(अराणि भक्तानां बाह्यान् आंतरान् च शत्रून् हन्तीति अलहः, रलयोः अभेदात् अरहः, अरह एव अर्हः।)
He wipes out the defects and faults of His devotees.(अराणि दोषाः भक्तानां हन्तीति अर्हः।).
He is not to be given up.(न रह्यते त्यज्यते इति अरहः,
रह त्यागे, अरह एव अर्हः।).
—————–+++++————-+++++—-
It is said एको देवः केशवो वा शिवो वा. God is One; we may choose to address Him as Keshava or Shiva. This One Supreme God alone deserves
(अर्हः, अर्हति) our adoration. However, He is so
compassionate and accommodating that He says in Gita that even if some persons are devoted to other minor deities with faith, their devotion,too, reaches Him only. It does not matter for Him even if their worship is not on
prescribed lines(यजन्ति अविधिपूर्वकम्)(9-23).
। ॐ अर्हाय नमः ॐ
VISHNU SAHASRANAAMA 603
874. प्रियकृत् (Priyakrit)
AS says: Not only is He lovable, He favours those who worship Him with hymns etc by cherishing them as dear to Him.(न केवलं प्रियार्ह एव, किन्तु स्तुत्यादिभि: यजतां प्रियं करोति इति प्रियकृत्।)
PB says: By fulfilling the wishes of even those who worship other(minor) deities, He draws them unto Him and holds them dear.(अन्यपरान् अपि भजतः तत् छन्दानुवर्तनेन प्रियान् करोति इति प्रियकृत्।)
MC say: He ensures and regulates the love that the souls cherish for their wives, children etc.(प्रियान् करोति, दारापत्यादयः प्रिया: यथा भवन्ति तथा तेषु प्रियत्वं नियमयति इति यावत्।)
Primarily He is dear; He makes dear those too, who are connected to Him.(स्वतः मुख्यतश्च प्रियत्वात्
प्रियः, करोति अन्यान् स्वसंपर्कात् प्रियान् इति यावत्।)
He does to the good and the righteous what they like.(सज्जनानां प्रियमेव करोति इति प्रियकृत्।)
He deptives the wicked of things they hold dear,.(दुर्जनानां प्रियं कृन्तति नाशयति इति प्रियकृत्।)
Through gods dear to Him, He cuts asunder the faults like ignorance etc in the good souls.
(प्रियै: देवैः तद् द्वारा इति यावत् कृन्तति सात्विकानाम् अज्ञानादि दोषान् इति प्रियकृत्।)
————-++———–+++—–+++—–+
When God becomes our Priya, our beloved, then He makes(कृत्, करोति) everything else Priya too. Thousands of years ago, on savouring the
sweetness(मधु) of God-Realisation, our sages sang: मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः माध्वी न:
सन्तोषधी:….. मधुमत् पार्थिवं रजः….”The winds, seas, the herbs ..the dust of the earth …are sweet”. (These Mantraa-s are chanted during Panchaamrita Abhisheka)(RgVeda 1-90-8).
To Shri Vallabhacharya (who composed his
Madhuraashtakam ) his beloved KrishNa became Priyakrit and he sang: The cowherds are sweet, the cows are sweet, the stick to mind the cows is sweet, yes, the entire creation is sweet too(गोपा मधुरा गावो मधुरा यष्टिर्मधुरा
सृष्टिर्मधुरा), O Lord of Sweetness, everything is sweet, all is sweet!(मधुराधिपते अखिलं मधुरम्।).
In the 12th chapter of Gita, from verse no.12 onwards, the Lord speaks of qualities that would make us dear(प्रिय) to Him such as अद्वेष्टा सर्वभूतानां मैत्रो करुण एव च(enemity towards none,
friendliness, compassion etc)(यो मद्भक्तः स मे प्रियः).
ॐ प्रियकृते नमः ॐ
VISHNU SAHASRANAAMA 604
875. प्रीतिवर्धन: (Preetivardhanah)
AS says: He augments the love that the devotees have for Him.(तेषामेव प्रीतिं वर्धयतीति
प्रीतिवर्धन:।).
PB says: By slowly manifesting His excellences one by one, He enables His devotees to love Him more.(उत्तरोत्तर गुण आविष्कारेण तां प्रीतिं वर्धयति इति प्रीतिवर्धन:।).
MC say: He makes His devotees to love Him more.(भक्तानां प्रीतिं स्वस्मिन् वर्धायतीति प्रीतिवर्धन:।)
He ensures that the non-devotees don’t love Him.(अभक्तानां प्रीतिं स्वस्मिन् वर्धयति छिनत्तीति प्रीतिवर्धन:,
वर्ध छेदने।)
According to the give &take of Karma, He makes the mutual love between individuals increase or decrease.(ऋणानुबन्धानुसारेण व्यक्तिषु
परस्परं प्रीतिं वर्धयति छिनत्ति ). Gita X-5 says भवन्ति भावा भूतानां मत्त एव पृथग्विधाः।
Out of love for devotees, He manifests Himself.
(भक्तेषु प्रीत्या वर्धते प्रकाशते इति)
——-++—++++++–++++++++–++++-+++++
God is not only प्रीतिवर्धन, but, He is हर्षवर्धन,
आनन्दवर्धन, शांतिवर्धन and so on. Bhagavan RamaNa Maharshi used to say that Bhakti is the springtime – वसंतऋतु – of the soul. Just as nature springs to renewed life in a splash of
colour in springtime, so does God lend beauty to the soul by adorning it with the finery of
Daivi Sampat – moral and spiritual values – when he/she is in the flush of devotion. This
is the श्री Sanjaya speaks of in his parting message in Gita.(यत्र योगेश्वर: कृष्णः यत्र पार्थो धनुर्धरः।
तत्र श्री…..।. ॐ प्रीतिवर्धनाय नमः ॐ
VISHNU SAHASRANAAMA 605
विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग् विभुः।
रविर्विरोचनः सूर्यः सविता रविलोचनः।।107।।(10 Names)
876. विहायसगति: (Vihaayasagatih)
AS says: He, who has the sky to move in or who has the sky as the shelter.(विहायसं गतिः आश्रयो अस्येति आदित्य:). He is SooryanarayaNa.
PB says: He conduces to the Great Sky-seat of blessedness, VishNupada- those who are rooted in unwavering devotion.(निरूढभक्तियुक्तैः हि नित्यं यस्मात् तु गम्यते। विहायसः परं व्योम विहायसगतिः तु सः।।).
MC say: As GaruDa His mount, He moves in the sky.(विहायसे आकाशे गतिः गमनं गरुडद्वारा यस्य सः)
The birds have the ability to fly in the sky due to Him(His grace).(पक्षिणां विहायसे गतिः यस्मात् स।).
He makes the sun to move in the sky.(सूर्यस्य विहायसे गगने गतिः यस्मात् सः।)
Being in the sun, He moves in the sky.(रविगः सन् विहायसे गच्छतीति विहायसगतिः।)
The emergence of the sky is from Him.(विहायसस्य गतिः यस्मात् सः) Taittiriya Upanishad says: आत्मनः आकाशः संभूतः The sky emanated from Atman.
He is the shelter for the sky(विहायसस्य गतिः आश्रयः
विहायसगति:।)
Like the sky, He is infinite and omnipresent.
(विहायसस्य गतिरिव गतिः यस्य सः।)
He is realised as resident in the heart-sky of the souls.(विहायसे जीवात्मनां हृदयाकाशे अवगम्यत इति।)
—————————-+++++———+
विहायस means the sky. गति is destination. As AS has commented, sky is the गति for God as सूर्य
नारायण. As MC have commented, our heart-sky
(हृदयव्योम or दहराकाश) also is the residence of God(ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति – गीता). Whatever be one’s religion, we raise our hands skyward when we invoke Him saying Oh God! The root of this World-Tree is high above (ऊर्ध्वमूलम् अधःशाखम्) with the branches spreadout downward, says Gita(XV-1). You might have heard our venerable Bhatmams reciting the following Mantra-s from VishNu Sookta during Satyanarayana Vrata and पादुका पूजन while performing अभिषेक – तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः। दिवीव चक्षुराततम्।। तद्विप्रासो विपन्यवो जाग्रवांसः समिन्धते। तद्विष्णोः परमं पदम्।(RgVeda 1-22-20,21).(“The wise and the learned always ‘see’ the highest abode of VishNu as clearly as the eye sees a wide object in the sky. That blessed abode of VishNu is attained by the wise and the learned who are ever awake.”). As the Taittiriya Upanishad says: the sky is the first emanation of God(आत्मनः आकाशः संभूतः) and it is always associated with Him as a symbol of the Infinite(अनन्त). ॐ विहायसगतये नमः ॐ
VISHNU SAHASRANAAMA 606
877. ज्योतिः (Jyotih)
AS says: He is self-,luminous.(स्वत एव द्योतत् इति
ज्योतिः।). The महानारायोपनिषत् says: नारायणपरो ज्योतिः
आत्मा नारायणः परः।).
PB says: He conduces His devotees by the luminous path refered to as Archi in Gita(VIII-24).(स्वप्राप्तेः साधनत्वात् यः स्वयं उपासकान् ज्योतिर्मय अर्चिरादि मार्गेण नयति सः ज्योतिः।).
MC say: He lights up the intellect of the souls.
(जीवात्मनां बुद्धिं द्योतयति इति ज्योतिः।)
He makes all luminaries shine.(द्योतते प्रकाशकपदार्थ जातम् अनेन इति ज्योतिः।). Says MuNDaka Upanishad: तमेव भान्तम् अनुभाति सर्वं तस्य भासा सर्वमिदं विभाति। His nature is Light.(प्रकाशात्मकत्वात् ज्योतिः।)
He lights up the stars.(नक्षत्राणि द्योतयति इति ज्योतिः)
Taittiriya Upanishad says: ज्योतिरिति नक्षत्रेषु 3-12.
The created universe has He as its basis.(जातं जगत् ओतं प्रविष्टं यस्मिन् असौ ज्योतिः।)
He has entered into all created objects.(जातेषु
उत्पन्नेषु ओति: गतिः प्रवेश इति यावत् यस्य सः ज्योतिः।)
He safeguards all creation.(जातानाम् उत्पन्नानाम् ऊतिः रक्षणं यस्मात् सः ज्योतिः।
The earth is ज्या and He is the Guardian.(ज्या भूमिः, तस्याः पतिः रक्षणं यस्मात् सः ज्योतिः। ज्या मौर्वी ज्या वसुन्धरा इति शाश्वतः (शाश्वत is a dictionary).
He is the excellent Guardian.(ज्यायसी ऊतिर्यस्य सः
ज्योतिः।).
———————————+++++——
God is the Light that lends light to all the
luminaries like the sun, moon, fire etc as commented above and as said by the Lord in Gita: यदादित्यगतं तेजो जगद् भासयतेऽखिलं। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्।।(XV-12). He is within us as the inner monitor and is visualised as follows by Yama in Kathopanishad: अङ्गुष्ठमात्र: पुरुषो ज्योतिरिवाधूमकः। ईशानो भूतभव्यस्य स एवाद्य स एव श्वः।(2-1-13).(“Purusha, the Self, is thumbsize and is like LIGHT WITHOUT SMOKE. He is the Lord of the past and the future. He is the same today and the same tomorrow.”) ॐ ज्योतिषे नमः ॐ
VISHNU SAHASRANAAMA 607
878. सुरुचिः (Suruchih)
AS says: His lustre and His desire are auspicious.(शोभना रुचिः दीप्ति: इच्छा वा अस्य इति।).
PB says: The sunrise brings beauty and it is He who brings this about.(सूर्योदयात् रोचते इति रुचिः,
शोभना रुचिः अस्य इति).
MC say: His lustre is charming.(सु शोभना रुचिः दीप्तिः यस्य सः सुरुचिः।).
His nature is happiness and He is perpetually self-luminous.(सुखात्मकत्वात् सु, सर्वदा स्वत एव रोचते प्रकाशत इति रुचिः।)
He confers charming lustre.(सु शोभना रुचिः यस्मात् सः।)
Healthy desires of good people are due to Him.(सज्जनानां सु शोभना: रुचयः इच्छा: यस्मात् सः सुरुचिः।)
Happiness is the nature of liberated souls. Their desires are regulated by Him.(सु सुखात्मकाः
मुक्ताः, तेषां रुचयः इच्छाः यस्मात् सः सुरुचिः।)
All have desire for happiness due to Him.(सु सुखे रुचिः इच्छा सर्वेषां यस्मात् सः सुरुचिः।)
———————–++++—–+————
सुरुचि is a very meaningful name of VishNu. He is the bestower of healthy, good(सु) taste or desire(रुचि). In the Gita, the Lord weighs in favour of desire that does not run counter to Dharma.(धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ। VII -11).
God expects us to be connoisseurs of fine taste, refined taste. That can happen only if we, like the wonderkid Nachiketa, opt for Shreya (the Good) rather than mere Preya(the Pleasant). Both the Good and the Pleasant parade before us in our day-to-day life, the latter tempting us more. The joy that Preya yields is momentary, being just a cluster of
sensations. The joy stemming from Shreya is longlasting. Here, there is a leap from mere
sensations to finer and finer perceptions and
conceptions. Remember the saying that it is better to be a Socrates dissatisfied than to be a pig satisfied. VSN bids us to be anchored in
God, VishNu, and assures us that He will mind, monitor and finetune our tastes and desires, SURUCHI that He is. He will ensure we become सत्यकाम, आत्मकाम, मोक्षकाम and शिवकाम.
ॐ सुरुचये नमः ॐ
VISHNU SAHASRANAAMA 608
879. हुतभुक् (Hutabhuk)
AS says: He is the true recipient of oblations
(आहुति) though the are apparently addressed to other deities.(समस्त देवतोद्देशेन प्रवृत्तेष्वपि कर्मसु हुतं भुङ्ते). He is the caretaker,too, of the oblations.(भुनक्ति इति वा).
PB has clubbed this name with the next Vibhu
and has हुतभुग्विभु:। By consuming the oblations
He becomes full.(हुतं भुंजानः विभुः पूर्णो भवति।)
MC say: He accepts the oblations offered in
sacrifices.(हुतं यज्ञेषु हविरूपेण समर्पितं भुङ्क्ते इति हुतभुक्।)
Being within all the deities, He receives the oblations.(सर्वदेवतान्तरस्थो हुतं भुङ्क्त इति हुतभभुक्।).
Gita अहं हि सर्वयज्ञानां भोक्ता IX-24).
He enables the gods to partake of their oblations.(हुतं देवैः भोजयतीति हुतभुक्।)
He ‘enjoys’ (as जीव) the sense objects offered into the sense-fires.(हुतं इन्द्रियाग्निषु विषयीकृतं भुङ्क्ते मुख्यतः अत्ति इति हुतभुक्।).Gita…. अयं विषयान् उपसेवते
XV-9).
He ‘enjoys’ the loving offerings of His devotees.(हुतं भक्तैः प्रीत्या दत्तम्, हु दानादानयोः, तत्
भुङ्क्ते इति हुतभुक्।).
————++—————————-+-
God is Hutabhuk, and we, too, become हुतभुक्
when we treat our intake of food as a Yajna.
(उदरभरणनोहे जाणिजे यज्ञकर्म). Christians say what they call Grace before having food. God is our अन्नदाता and we should gratefully remember Him
at the time of our meals. हरीचिन्तनीं अन्न सेवीत जावे
enjoins Samartha Ramdas. Many devotees recite अहं वैश्वनरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापान
समायुक्तः पचाम्यन्नं चतुर्विधम्।(Gita XV-14). At Sajjangad (Samarth Ramdas) and Gondavale
(Shri Brahma Chaitanya Maharaj), they recite
वदनि कवळघेतां नाम घ्या श्री हरीचें……After Upanayanam we are enjoined to offer चित्राहुति,
making a girdle of waterdrops and a bit of food
around our plate or banana leaf. Remember,
at Shirali in the भोजनशाला, we await to hear अमृतमस्तु from our venerable Vaidiks before we
have our Prasaad Bhojan. When we so comply,
each one of us becomes a Hutabhuk.
ॐ हुतभुजे नमः ॐ
VISHNU SAHASRANAAMA 609
880. विभुः(Vibhuhu)
AS says: He is everywhere and He is the Lord of the three worlds.(सर्वत्र वर्तमानत्वात् त्रयाणां लोकानां प्रभुत्वाद् वा विभुः।)
PB has already commented along with हुतभुक्।
MC say: Strength and knowledge are with Him
naturally and always.(वं ज्ञानं बलं वा नित्यम् अस्य अस्तीति वी, तादृशः स्वभावतः भवतीति तात्शील्यार्थे उप्रत्यये सति विभुः।).
He has unique and specific forms, limbs, attributes, functions etc.(वि विशिष्टानि रूपाणि विशिष्टान् अवयवान् गुणान् विशिष्टाः क्रियाः वा स्वभावतः
भावयते प्राप्नोति भू प्राप्तौ इत्यतः तात्शील्यार्थके उप्रत्यये सति विभुः इति सिध्यति।)
He appears naturally to have apparently opposite attributes.(वि आपाततः विरुद्धान् गुणान् स्वभावतः भावयते प्राप्नोति इति विभुः।)
He assumes various shapes.(वि विविधान् आकारान्
भावयते प्राप्नोति इति विभुः।).
He is in the bird GaruDa as Vibhooti.(वौ गरुडे भवति विभूतिरूपेण वर्तते इति विभुः। Gita वैनतेयश्च पक्षिणाम् XI-30).
He is in the wise and the strong as Vibhooti.
(विषु ज्ञानिषु बलिषु वा भवति विभूतिरूपेण वर्तते इति विभुः।
Gita VII-10,11 बुद्धिर्बुद्धिमताम् अस्मि, बलं बलवतामस्मि कामरागविवर्जितम्।)
He is uniquely luminous.(विशेषेण भाति प्रकाशते इति, भा दीप्तौ।).
———————————————
As MC have commented above the वि in विभु
signifies variety and multiplicity (विविधता, विशेषता). भू means भवति – He assumes a bewildering variety of names and forms. Everyone and everything is unique in creation.. It is rightly said that nature abhors duplication. No two fingerprints are alike. Biometric analysis presupposes the uniqueness of each individual. This विविधता and विशेषता are writ large
in nature, in all its flora and fauna. This is His glory. Name no.725 in VSN is एकः (One). While
appreciating the variety of the many, VSN does
not want us to overlook that it is एकः who has become विभु. Gita says: अविभक्तं च भूतेषु विभक्तमिव
च स्थितम्।(XIII-16)(The indivisible has AS IF divided Himself into the many forms). This AS IF is माया. Again, the Lord holds out the vision for us: यदा भूतपृथग्भावम् एकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा।।(XIII-30),(“When one realises that the diversity of creation is rooted in One and from Him only proceeds this vast expanse, then he becomes one with Brahman.”) ॐ विभवे नमः ॐ
VISHNU SAHASRANAAMA 610
881. रविः (Ravih)
AS says: As sun, He imbibes fluids.(रसान् आदत्त इति रविः, आदित्यात्मा।). Clouds are due to sun’s
evaporation.
PB says: He(as sun) is praised when He steps into His northward journey(उत्तरायण).(यश्च उत्तरायणद्वारा रूयते अत्र प्रशस्यते। स वै रविः समाख्यातः।)
MC say: He is understood through the words of the Vedas-s.(रवैः वेदशब्दैः ईयते ज्ञायते इति रविः,
“रवज्ञेयो यतो रविः”)(रु शब्दे).
Ra stands for happiness and Va stands for strength and knowledge. He is known as full of these values.(रं सुखम्, वं ज्ञानं बलं वा, तदात्मक इति ईयते इति रविः।)
He moves a lot and knows too.(अतिशयेन रवते गच्छति अवगच्छति इति वा, रुङ् गति रेषणयोः)
He is sporting; He is glorious; He is unique.
(रमते राजते इति वा रः, विशिष्टत्वात् विः।)
Happily He moves about and knows everything. (रं सुखम्, तेनैव वाति सर्वत्र सञ्चरति सर्वम्
अवगच्छति इति वा, वा गतिगन्धनयोः).
His happiness is unique or the happiness of the liberated is unique due to Him(His grace).
(विशिष्टं रं सुखं यस्मिन् इति वा विशिष्टं रं मुक्तात्मनां यस्मात् सः रविः।)
—————++–+————++———–
The sun has many names and each name tells us why it is so. This is the charm of this ‘language of the gods'(देववाणि). The sun is called Ravi because, as MC point out, He moves(रवते ) across the sky and is known through the words of Veda-s. (रवैः वेदशब्दैः ईयते ज्ञायते). There are many hymns addressed to him in the Veda-s. AS says He sucks up fluids(रस) (by the process of evaporation). This reminds us of Kalidasa’s comparison of king Dilip to Ravi. प्रजानामेव भूत्यर्थं स ताभ्यो बलिमग्रहीत्। सहस्रगुणमुत्स्रष्टुम् आदत्ते हि रसं रविः।।(रघुवंश 1-18)(“Dilip taxed his subjects only to promote their welfare. Ravi(sun) receives (sucks up) water for only giving it back a thousandfold(as rain)”.
The word Ravi reminds me of two Subhashita-s: रविरपि न दहति तादृक् यादृक् वालुकानिकरः। अन्यस्माल्लब्धपदो यादृक् नीचः प्रायेण दुःसहो भवति।।(“Even the sun does not scorch as much as a heap of sand(heated by the sun). A mean person favoured with a good position by another usually becomes intolerable(nasty and
troublesome) to others(he misuses the position).
आयुषः खण्डमादाय रविरस्तमयं गतः। अहन्यहनि बोद्धव्यं किमेतत् सुकृतं कृतम्।।(“The sun has set, taking with him a slice of my lifespan. Hence, everyday I should enquire if what I have done is right.”).The sunset is the time for us to
introspect.
ॐ रवये नमः ॐ
VISHNU SAHASRANAAMA 611
882. विरोचनः (Virochanah)
AS says: He shines radiantly in multiple forms.
(विविधं रोचत इति विरोचनः।). Whatever maybe the favourite form (इष्टरूप) of a devotee, God will
oblige him accordingly.
PB says: Through the two Ayana-s, He illumines the sun.(अयनद्वयगत्याऽर्कं यो विरोचयति स्वयं।
विरोचन इति ख्यातः।)
MC say: He has a unique radiance.(विशेषेण रोचते इति विरोचनः।) There is no other independent luminary than Him.(विगतः अन्य: रोचनः स्वतन्त्र प्रकाशक: यस्मात् सः विरोचनः।) He makes others like sun etc luminous in their own way. (विशेषेण रोचयतीति सूर्यादीन् इति विरोचनः।)
He specially shines in the Knowers.(वयः ज्ञानिनः तेषु रोचते विशेषतः इति विरोचनः।) He makes the Knowers to shine in their unique way.(वीन् ज्ञानिनः रोचयति विशेषतः प्रकाशयतीति विरोचन:।)
Through Knowers, He illumines His nature.
(विभिः ज्ञानिभिः रोचयति आत्मस्वरूपम् इति विरोचनः।)
To His devotees He is very dear.(विशेषेण भक्तेभ्य:
रोचते प्रियो भवतीति विरोचनः, रुच दीप्तौ अभिप्रीतौ च।)
He confered on Arjuna a unique vision.(विशिष्टं
लोचनं पार्थस्य यस्मात् सः विरोचनः।)(रलयोः अभेदात्).
————————-+++—————-
He shines in all His forms as AS and MC have commented . So, He is विरोचन. In Gita, the Lord assures us that all His forms, which a devotee adores with faith, are acceptable to Him and that He will reinforce that faith.(यो यो यां यां तनुं भक्तः श्रद्धयाऽर्चितुमिच्छति। तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।)(VII-21). What prompts a devotee to visualise Him in a variety of forms? It is love for God.
Pujya Arur Umabai Maavuli has given us a masterly analysis of the rationale for the variety of Utsavs at Shirali and says love(for Lord BhavaniShankar) is the inspiration.(बालका घालितां वस्त्रें भूषणें। बालक कांहीं त्यासी नेणें। तरीही आम्ही परमप्रीतीनें। लेववुनी मानितों सुख सारें।।११३।। ऐसें कराया काय कारण। प्रेम हेंचि खचित जाण। लेववितां वस्त्रें आभरण। अधिकचि वाढे प्रेम खरें।।११४।।तैसे देवासी नाना उपचार। करितां पालखी उत्सव सुंदर। प्रेम वाढतसे अपार। आमुचें जाणां सकलाचें।।११६।।)(Chapter ५४). These Ovi-s are self-explanatory.
ॐ विरोचनाय नमः ॐ
VISHNU SAHASRANAAMA 612
883. सूर्यः (Sooryah)
AS says: He gives rise to prosperity and fortune. He is Agni.(सूते श्रियमिति सूर्यो अग्निर्वा सूर्यः)
PB says: The wind blows because of Him.(वायुः सरति यस्माद् हि तस्मात् सूर्य इतीरितः।)
MC say: He is knowable by the wise.(सूरिभिः ईयत्वात् ज्ञेयत्वात् सूरीयः सूरीय एव सूर्यः।)
He is attainable by the wise.(सूरिभिः गम्यत्वात्
प्राप्यत्वादिति यावत् सूरीय: , सूरीय एव सूर्यः।)(सूरिप्राप्तो यतो विष्णुः सूर्य इत्यभिधीयते).
His special presence is there in the wise and the enlightened.( सूरीन् याति विशेषतः सूरिषु सन्निधत्त इति). The knowledge of the Enlightened is due to Him.(सूरीणां यं ज्ञानं यस्मात् सः सूरीय:, सूरीय एव सूर्यः।)
He is the inspiration to all to perform their
respective duties.He moves everywhere.(सुवति तत् तत् कर्मणि जनान् प्रेरयति इति सूरः, सू प्रेरणे, याति सर्वत्र गच्छतीति यः।)
He moves everywhere and He knows everything.(सरति सर्वत्र गच्छति सर्वम् अवगच्छति इति वा सूर्यः।)
He is perfect and His knowledge is untainted by ignorance.(सु सुष्ठु अज्ञानासंभिन्नम् उरु परिपूर्णं यं ज्ञानं
यस्य स: सूरयः, सूरय एव सूर्यः।,)
——+++—+++++–++++++++-+++++——–
सूर्य as सूर्य नारायण is the visible symbol of God.
RgVeda (1-115-1) says Soorya is the Self of the moving and the unmoving(सूर्य आत्मा जगतस्तस्थुषश्च). Our Vedic ancestors’ fond wish was: “may we see the sun for a very long time”
(ज्योक् च सूर्यं दृशे RgVeda 10-9-7) (an indirect prayer for a long life).
सूर्य is identified with Rudra in Rudraadhyaya.
The crimson(विलोहितः) sun, thrusting his neck into the blue sky(नील ग्रीवो) and slowly rising up, is visualised as Rudra in the 8th Mantra in the 1st अनुवाक of Namaka. असौ योऽवसर्पति नीलग्रीवो विलोहितः। उतैनं गोपा अदृशन्नदृशन्नुदहार्यः। उतैनं विश्वा भूतानि स दृष्टो मृडयाति नः।(He is drawing near! The cowherds have seen Him. The water-carriers (women balancing on their heads pitchers filled with water) have seen Him. All have seen Him. Once seen, He is so delightful to us!). Reading between the lines, the Mantra gently chides us: “Are you not going to see Him, the rising सूर्य , when so many simple folks have seen Him? Still in bed? Get up and do सूर्य नमस्कार!”.
Another derivation of the word सूर्य as God is: He inspires(ईरयति, प्रेरयति ) very well(सुष्टु). In Gita, the Lord says: तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्। ददामि बुद्धियोगं तं येन माम् उपयान्ति ते।(X-10).
ॐ सूर्याय नमः ॐ
VISHNU SAHASRANAAMA 613
884. सविता (Savitaa)
AS says: He gives birth to the entire world.
(सर्वस्य जगतः प्रसविता सविता।)
PB says: Through the sun(earlier name) He brings about rain and vegetation.(वृष्टि सस्यादिकं सूते सविता इति रवेर्मुखात्।)
MC say the same as AS and PB and add:
He inspires all to do their respective functions.
(सर्वान् तत्तत् कर्मणि सुवति प्रेरयति इति सविता, षू प्रेरणे।)
He brings about delivery of the child by the pregnant women.(गर्भिणीभिः गर्भस्थं शिशुं सावयति
गर्भाद् बहिः मोचयतीति सविता,षूङ् प्राणिगर्भविमोचने।)
He inspires the deities governing various senses to make the इन्द्रिय-s perform their various functions.(तत्वाभिमानिभिः तत्तत् इन्द्रियकर्मणि सर्वान् सावयति प्रेरयति इति सविता।)
He is the essence. He enters all to animate them.(सारत्वात् सः, अवति सर्वं प्रेरणार्थं प्रविशति इति सविता, अव प्रवेशे।)
He is the essence. He protects everything.(सारत्वात् सः, अवति रक्षति सर्वमिति अविता, सश्चासौ अविता च साविता,सकारोत्तर आकारलोपे सविता इति सिध्यति।)
————++++–++++———————-
God is सविता because He is प्रसविता, He has ‘given birth’ to the universe. It is the privilege of the mother to give birth and,by invoking God with this name, we treat Him as our Mother(त्वमेव माता). The sun is सविता
because without him life will be extinct. He is the fountain of life.
In the immortal Gayatri Mantra we invoke and meditate(धीमहि) upon that(तत्) adorable(वरेण्यम्) light (भर्ग) of God(देव), refered to as Savita(सवितुः), whose visible symbol is the sun, sothat He(यो ) can inspire (प्रचोदयात्) our (नः) senses, mind, intellect etc(धियः) (to move in the right direction).
A beautiful RgVedic Mantra visualises God as Life-Giver सविता, enveloping us on all sides, and prays to Him to give us a long life and grant all our wishes.
सविता पश्चात्तात् सविता पुरस्तात् सवितोत्तरात्तात् सविताधरात्तात्। सविता नः सुवतु सर्वतातिं सविता नो रासतां
दीर्घमायुः।।(10-26-14).
ॐ सवित्रे नमः ॐ
VISHNU SAHASRANAAMA 614
885. रविलोचनः (Ravilochanah)
AS says: The sun is His eye.(रविः लोचनं चक्षुः अस्येति
रविलोचनः।)
PB says: Through the rays of the sun, He manifesrs the moon, lightning and VaruNa.
(सूर्यस्य रश्मिसम्बन्धात् विद्युत् वरुण चन्द्रकान्। निरन्तरं लोचयति रविलोचन ईरितः।।)
MC say: The Veda is His eye of knowledge.(प्रशस्ताः रवाः अस्य सन्तीति रविः वेदः, तादृश: वेद एव लोचनम् यस्मिन् विषये ज्ञानसाधनम् सः रविलोचनः।)
He is praised by all(रूयते सर्वैः स्तूयते इति रविः).He is endowed with highest happiness and knowledge always.(प्रशस्तं रं सुखं वं ज्ञानं च नित्यम् अस्य स्त इति रविः).He reveals all(सर्वान् लोचयति दर्शयति भासयति इति लोचन:)
———————+++——–++———–
रविलोचन means Sun is the eye of God. Our dear Lord BhavaniShankar is credited with three eyes – sun, moon and fire(ॐ सोमसूर्याग्निलोचनाय नमः in शिव अष्टोत्तर शतनाम). God, it matters not we
call Him Shiva or VishNu, is endowed with three eyes as above, representing इच्छा शक्ति,
ज्ञान शक्ति and क्रिया शक्ति. Being His particles(अंश),
we, too, have these faculties in us though in a limited measure. Sun is the presiding deity of Buddhi. बुद्धिं तु सारथिं विद्धि (know Buddhi to be the charioteer) said Yama to Nachiketa. The 2nd chapter of Gita abounds in the word Buddhi. “Seek shelter in Buddhi”(बुद्धौ शरणमन्विच्छ 2-49) says the Lord. Buddhists say बुद्धं शरणं गच्छामि, whereas our Lord says बुद्धौ शरणमन्विच्छ because, to be Buddha, बुद्धि should be first awakened. This awakening is not the monopoly of anyone. It is our birthright. Everyone is a potential Buddha. When we live intelligently, taking every step in the light of buddhi, viveka and vichaara, we, each one of us, become RAVILOCHANA. We should always use our Buddhi-chakshu, our Prajnaa-chakshu (chakshu means eye). That’s the core of Gayatri prayer: धियो यो नः प्रचोदयात्! ॐ रविलोचनाय नमः ॐ
VISHNU SAHASRANAAMA 615
अनन्तो हुतभुग् भोक्ता सुखदो नैकजोऽग्रजः।
अनिर्विण्णः सदामर्षी लोकाधिष्ठानमद्भुतः।।(108)(10 names)
886. अनन्तः (Anantah)
AS says: He is eternal. He is everywhere. He has no limitations of space and time.(नित्यत्वात् सर्वगतत्वात् देशकालपरिच्छेदाभावात् अनन्तः). He is in the form of Aadi-Shesha(शेषरूपो वा).
PB clubs together this and the next two names. अनन्तहुतभुक्भोक्ता. Indra is हुतभुक् because He receives our oblations. Prajaapati takes care of beings. Both Indra and Prajapati are
eternally subservient to Him.(हुतं भुङ्क्ते इति इन्द्रो हुतभुक्, प्रजाः भुनक्ति पालयति इति प्रजापतिः भोक्ता, तौ
महान्तौ अस्य इति।)
MC say: In any field, He is not the last.(अन्तः अन्त्यः, कस्मिन् अपि विषये तादृशो न भवतीति अनन्तः।)
He has no bondage.(अन्तः बन्धः, न विद्यते अन्तो बन्धो यस्य सः अनन्तः , अति बन्धने।).
There is no bondage for the devotees due to Him.(भक्तानाम् अन्तः बन्धः बन्धनं न विद्यते यस्मात् सः अनन्तः।)
The devotees have no death(spiritually) because of Him.(न विद्यते अन्तः भक्तानां नाशः यस्मात् सः।)
The Mukhya PraaNa(principal vital breath) is close to Him.(अन्तः निकटम्, अनः मुख्यप्राणः अन्ते निकटे यस्य सः अनान्तः, अनान्त एव अनन्तः, निरुक्तत्वादकारलोपः।)
He inspires all(सर्वं अनयति प्रणयतीति अनः). He enters all as the inspirer.(अमति सर्वं प्रेरकतया गच्छति
प्रविशति इति अन्तः,अनश्चासौ अन्तश्च अनान्त, अनान्त एव अनन्तः, अम गति शब्द संभक्तिषु।)
There is no end to His strength and attributes.
(तस्य सामर्थ्यस्य गुणानां च सीमा न विद्यते इति अनन्तः।)
——-+++———————————–
Ananta means Endless, Infinite. Saint Vinoba says humourously that the Upanishad (Taittiriya) bravely setout to spell the attributes of God, but, could not proceed beyond सत्यं ज्ञानम् and wound up hastily by just saying अनन्तं ब्रह्म. अनन्त is an omnibus word and covers a multitude of possibilities like अनन्त नाम, अनन्त रूप, अनन्त शक्ति, अनन्त गुण, अनन्त विक्रम, अनन्त उपकार and so on.
I have commented earlier vide no.659 (अनन्त),
and you may please refer, if you wish, to our website bhanapcorner.in for same.
VISHNU SAHASRANAAMA 616
887. हुतभुक् (Hutabhuk)
AS says: He receives and ‘enjoys’ the oblations.(हुतं भुनक्ति इति हुतभुक्). Gita IX-16 अहं
क्रतुरहं यज्ञः…… अहं हुतम्।
PB has already commented vide no.886.
MC say the same as AS and add the following:
He safeguards both the offering and the sacrifice. (हुतं हवनं च भुनक्ति पालयति इति हुतभुक्।)
Being invoked and invited for the Yajna, He becomes its caretaker.(हुतः भक्तैः यज्ञेषु आहूतः सन्
भुनक्ति यज्ञान्।).
He likes and loves to be invited for Yajna.(हुतं
भक्तैः क्रियमाणं स्वस्य आहूतम् आह्वानमिति यावत्, तत् भुङ्क्ते
प्रीत्या स्वीकरोति इति हुतभुक्।)
He also protects the deities(devataa-s) invoked during the Yajna.(हुतं हवनं येषाम् अस्तीति हुताः देवाः तानपि भुनक्ति पालयतीति हुतभुक्।)
He protects Prahlada flung into fire by the angry HiraNyakashipu.(हिरण्यकशिपुना कोपाग्नौ हुतं प्रह्लादं भुङ्क्ते पालयतीति हुतभुक्।).
——————————+——-+++—)
Name no.879, already covered, is हुतभुक्. We now have again हुतभुक्. We should have a worshipful attitude towards food. Manu, the ancient lawgiver, says: पूजयेदशनं नित्यम् अद्यात् चैतद् अकुत्सयन् ।(One should always be worshipful towards food and partake it without belittling it). The literal meaning of हुत is sacrificial offering (आहुति). We can also interpret it as समर्पण . The Lord says in Gita: यत् करोषि यदश्नासि यज्जुहोषि ददासि यत्। यत् तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।(9-27).(O son of Kunti, whatever you do, whatever you eat, whatever you offer into the sacrificial fire, whatever you give and whatever austerities you undertake, offer all that to Me.). Our day-to-day life itself should be lived in this spirit of Yajna. This is the noble ideal voiced in the 10th अनुवाक of चमक of रुद्राध्याय – आयुर्यज्ञेन कल्पतां प्राणो यज्ञेन कल्पतां अपानो यज्ञेन कल्पतां व्यानो यज्ञेन कल्पतां चक्षुर्यज्ञेन कल्पतां श्रोत्रं यज्ञेन कल्पतां मनो यज्ञेन कल्पतां वाक् यज्ञेन कल्पतां आत्मा यज्ञेन कल्पतां यज्ञो यज्ञेन कल्पताम्। We pray to Rudra to bless us so that our entire lifespan, our vital breaths, senses and other faculties breathe the spirit of Yajna. ॐ हुतभुजे नमः ॐ
VISHNU SAHASRANAAMA 617
888. भोक्ता (Bhoktaa)
AS says: He experiences the inanimate Nature.
(प्रकृतिं भोग्याम् अचेतनां भुङ्क्ते इति भोक्ता). He takes care of the world.(जगत् पालयतीति वा भोक्ता).
PB has already commented vide no.886.
MC say: He is the caretaker of all.(भुनक्ति सर्वं पालयतीति भोक्ता, भुज् पालने।)
He empowers the ruling deities of the elements to protect the elements.(भोजयति तत्वाभिमानिप्रभृतिभिः पालयतीति भोक्ता ।)
He makes the souls to experience happiness and sorrow.(भोजयति सुख दुःखे इति भोक्ता).
He lovingly accepts the devotee’s mind adorned with devotion.(भुङ्क्ते साधकस्य भक्त्याद्यलङ्कृतं मनः प्रीत्या स्वीकरोति इति भोक्ता।).
———————–+++—————–
In the Gita, the Lord says: अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।(9-24)(I am, indeed, the enjoyer and the lord of all sacrifices). He also says He is the gastric fire and ensures the digestion of four-fold food.(पचाम्यन्नं चतुर्विधम्)(15- 14). Our sacred books say: अन्नं ब्रह्मा रसो विष्णुः भोक्ता देवो महेश्वरः। (The solid food is Brahmaa, the liquid fare is VishNu and he who eats is Maheshvara.)
Thus, all that is going to be served is divinised.
While offering नैवेद्य to VishNu, we should think He is present in all the food items as under:
वासुदेवस्तु अन्नस्थो भक्ष्ये सङ्कर्षणः स्थितः। प्रद्युम्नः परमान्ने च अनिरुद्धो घृते स्थितः। गरुडध्वजस्तु सूपे च शाके तूपेन्द्र उच्यते। नारायणस्तु सर्वत्रेत्येवं ज्ञात्वा निवेदयेत्।। (“वासुदेव is in the solid अन्न (cooked rice, chapati etc), सङ्कर्षण is in the special eatables(बऽजे, फोडि, पत्रडो, उण्डो,माण्डो, पुर्नर्पोळो etc), प्रद्युम्न is in paayasam(खीरि), अनिरुद्ध in ghee, गरुडध्वज in broth(सार, दाळीतोय, कोळ्म्बो etc) and उपेन्द्र in the vegetable recipes(उप्करी, सुक्के,तळासणि,कोसंबरि etc). Thus, visualising NarayaNa in all the cooked fare, one should perform naivedya”.) ॐ भोक्त्रे नमः ॐ
VISHNU SAHASRANAAMA 618
889. सुखदः (Sukhadah)। असुखदः (Asukhadah)
AS says: To devotees He gives the happiness of liberation.(भक्तानां सुखं मोक्षलक्षणं ददातीति सुखदः।).
He removes unhappiness.(असुखदः द्यति खण्डयतीति
वा असुखदः।)
PB says: By warding off Samsara tainted with
cravings, He confers the bliss of attaining Him.
(सवासनं संसारम् उत्सार्य स्वाप्तिसुखं ददातीति सुखदः।).
MC say: To the deserving, He confers the right knowledge and also protects it.(खं संवित्, योग्यानां
सु शोभनं खं ददाति दयते वा सुखदः।).खं संविदि व्योमनि शून्ये इन्द्रिये सूर्ये….इति हैमः(dictionary).
To the deserving, He confers and protects good sensory and motor organs.(योग्यानां सु शोभनानि खानि इन्द्रियाणि ददाति दयते वा सुखदः।).
To the undeserving, He deprives knowledge, senses etc.(अयोग्यानां शोभनं खं ज्ञानं शोभनानि खानि इन्द्रियाणि वा द्यति खण्डयति इति सुखदः।)
He protects the gods and the liberated who have the right knowledge, happiness, senses etc.(सु शोभनं खं ज्ञानं सुखं इन्द्रियं वा येषु ते सुराः मुक्ताः वा
, तान् दयते इति सुखदः।)
He protects the sun and through the sun protects and purifies by means of sunshine, rain etc.(सु शोभनः सूर्यः तं दयते रक्षति तद्वारा दयते आतप
वृष्ट्यादि दानेन रक्षति दायति परिशोधयति इति सुखदः, दैप्
शोधने।).
Through right-type of organs(sensory and motor), He protects. (सुखैः शोभनैः इन्द्रियैः दयते रक्षति इति सुखदः।).
——————-+———————-++
God is the giver(दः) of happiness(सुख). In the Chhandogya Upanishad(7-23-1) we have Sanatkumara teaching Naarada that “Happiness is in the Infinite and not in the limited little. So, seek to know That”(यो वै भूमा तत्सुखं न अल्पे सुखमस्ति भूमैव सुखं भूमा त्वेह विजिज्ञासितव्य:।). गीता (Ch.6) says: The happiness that a God-centred Yogi experiences is endless(सुखम् आत्यन्तिकम् यत् तत् बुद्धिग्राह्यम् अतीन्द्रियम्). Stationed therein, he will not be shaken even by great sorrow.(यस्मिन् स्थितो न दु:खेन गुरुणापि विचाल्यते।
Samartha Ramdas says: जयास वाटे सुखचि असावें।तेणें रघुनाथभजनीं लागावे(Daasabodh 3-10-63). Tukaram: बैसोनि निवांत शुद्ध करी चित्त ।तया सुखा अंतपार नाहीं।(Sit quietly in a secluded spot and purify your mind (with His name). The resultant joy is boundless). Naamdev: सुखाचें हें सुख श्रीहरि मुख। पाहतांही भूख तहान गेली।। When one is full of this divine happiness, his self-confidence becomes boundless. Says Jnanadeva: अवघाची संसार सुखाचा करीन ।आनंदे भरीन तिन्हीं लोक।।
This may sound like a boast, but, it is not.
ॐ सुखदाय नमः ॐ
VISHNU SAHASRANAAMA 619
890. नैकजः (Naikajah)
AS says: For safeguarding Dharma, He is ‘born’ again and again.(धर्मगुप्तये असकृत् जायमानत्वात् नैकजः।).
PB construes the word as नैकदः and not नैकजः।
PB says: To the liberated He gives many, and not just one, अलंकार-s.(मुक्तेभ्यश्च पदे पदे दिव्यालङ्कार
प्रदः।).
MC say the same as AS and quote the Vedic text: अजायमानो बहुधा विजायते।(Though birthless, He appears to be born many times.)
He causes the souls to be born not just once, but, many times.(नैकं नैकवारं जीवात्मनः जनयति इति)
He causes the gods and goddesses too to be
born not once, but, many times.(नैकं नैकवारं देवताः जनयति प्रादुर्भावयतीति नैकजः।)
He is born not in just one family, but, several families, several species and in many Ugaa-s.
(नैकेषु कुलेषु नैकेषु जीवप्रभेदेषु नैकेषु युगेषु वा जायते
प्रादुर्भवतीति नैकजः।)
He is born not for fulfilling only one purpose.
(नैकार्थं अनेकोद्देशसिद्ध्यर्थं जायते इति नैकजः।).
He becomes manifest through many means like devotion and knowledge etc.(नैकेभ्यः भक्तिज्ञानादिभ्यः जायते अभिव्यक्तो भवति इति नैकजः।).
———————————————
Naikajah (नैकजः), as AS and MC have commented, means that His ‘birth'(ज, जायते) is not(न) only once(एकः). The Lord says so in Gita when Arjuna wonders how He could have taught Karma Yoga to the ancient sun when He, as KrishNa, made His debut so much later. HE says: “Many have been my births and yours too, O Arjuna. I remember all of them, but, you don’t”(बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।। etc IV – 5,6,7). So, He is नैकजः। But, why does He do this? The answer is, as AS says, for the uplift of Dharma. (परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्म संस्थापनार्थाय संभवामि युगे युगे ।। 4-7).
As the MC point out, we, too, are born and reborn again and again and He oversees this
happening. We are doomed to पुनरपि जननं पुनरपि मरणं। पुनरपि जननी जठरे शयनम्। until we fly out to
Eternal Freedom under the benign guidance of our Sadguru
ॐ नैकजाय नमः ॐ
VISHNU SAHASRANAAMA 620
891. अग्रजः (Agrajah)
AS says: He was at the very beginning (of creation).(अग्रे जायत इति अग्रजः।) RgVeda says:
हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेक आसीत्।
10-121-1).
PB says: To the liberated who come before (अग्रे) Him, He appears with compassionate heart and with Lakshmi,endowed with all riches, and becomes ‘enjoyable’ by them.(स्वस्याग्रे प्राप्तमुक्तानां सर्वेश्वर्या श्रियासह करुणाविष्टचेतसा तद्भोग्यो जायते यश्च सः अग्रजः।).
MC say: He manifests ahead of creation.(अग्रे
सृष्टेः पुरस्तात् जायते अभिव्यक्तो भवति इति अग्रजः।).
He is born of Himself, the foremost.(अग्रः प्रधान:
भगवान्। तस्मादेव जायते अभिव्यक्तो भवतीति अग्रजः।).
In the spiritual lore, Veda is foremost(अग्र). He
manifests through Veda.(अग्रः वाङ्मयेषु प्रधानः वेदः, तस्मात् जायते अभिव्यक्तो भवति इति अग्रजः।).
Being resident in the body with the जीव, He is like the elder brother of the soul.(अग्रजः भ्राता, तस्य जीवात्मना सह एकदेहे वासात् जीवस्य अग्रज इव अग्रजः।)
While incarnating, He makes the gods take birth ahead of(अग्रे) Him.(अवतारेषु देवान् अग्रे पुरस्तात्
जनयति प्रादुर्भावयति इति अग्रजः।).
In propitious times and climes, He becomes manifest through noble, superior souls.(अग्रेषु
श्रेष्ठेषु देशकालेषु अग्रेभ्यः श्रेष्ठेभ्यः पुरुषेभ्यः जायते प्रादुर्भवति
इति अग्रजः।).
————+++++—-++++—————–
God is at the very beginning of creation, so He is अग्रजः। The Chhandogya Upanishad says: सदेव सोम्येदमग्र आसीत् , एकमेवाद्वितीयम् (O gentle one, at the beginning only सत् was there, One without a second. 6-2-1).
In Rudraadhyaya, in 5th अनुवाक, salutation is offered : नमो अग्रियाय च प्रथमाय च, the word अग्रज
being replaced with अग्रियाय। The meaning is same.
अग्रज also means the elder brother and,in the 6th अनुवाक, the word used is पूर्वज(born earlier) and the younger is अपरज(नमः पूर्वजाय च अपरजाय च). ॐ अग्रजाय नमः ॐ
VISHNU SAHASRANAAMA 621
892.अनिर्विण्णः(AnirviNNah)
AS says: Since He is perfectly satisfied and there is no reason to feel disheartened for
non-fulfilment of any desire, He is Never
Depressed.(अवाप्तसर्वकामत्वाद् अप्राप्तिहेत्वभावाद्
निर्वेदोऽस्य नास्तीति अनिर्विण्णः।).
PB gives a rather long interpretation.”With great effort, He lifts him who has fallen into
the ocean of birth and rebirth, makes Him attain Him, sees him free from sorrow and feels a sense of fulfilment and does not at all get dispirited or disheartened.”.(महता प्रणिधानेन
आश्रितं संसारगर्तात् उत्तार्य, आत्मानम् प्रापय्य च तम् अशोच्य इति पश्यन् अनिर्वण्णः सः ईरितः।)
MC say: Without His grace, He is not properly
realised.(भगवदनुग्रहमन्तरेण नितराम् अलब्धः
अनिर्विण्णः।
निर्वेद means doubt. He is never subject to doubt.(निर्वेदः शङ्का। शङ्काग्रस्तो न भवतीति अनिर्विण्णः।
निर्वेदो ग्लानिशङ्कयोः इत्यभिधानम्।(dictionary).
He showers His grace on the liberated sothat
they don’t get dispirited or have any doubt,.
(मुक्तात्मानः निर्विण्णाः ग्लानिग्रस्ताः शंकाग्रस्ताः वा न भवन्ति
अस्मादिति।)
The auspicious attributes discussed in the sacred books are abundantly in Him.(शास्त्रेषु नितरां विन्नाः विचारिताः निर्विण्णाः, अ अधिकं निर्विण्णाः
गुणाः अस्मिन् सन्तीति अनिर्विण्णः।).
——————————-+++++———
God is अनिर्विण्ण, He is never disheartened, dejected or dispirited. In fact, He infuses उत्साह
(enthusiasm) into us; The Sadguru, too, does
likewise. What is Gita but a journey from विषाद to प्रसाद. Arjuna who kept on saying न योत्स्ये (I will not fight) says at the end of Gita करिष्ये वचनं तव (I will do as you instruct me). This is the चारु विक्रम of God and the Sadguru(ॐ चारुविक्रमाय नमः ॐ Shiva Ashtottara Shatanaama).
We find in Shree DurgaaSaptashati both the king(सुरथ) and the merchant(समाधि) dejected
(निर्विण्ण). They were fortunate in having the sage Sumedha as their Sadguru. He pulls them out of the slough of despondency by initiating them into Devi उपासना. They turn over a new leaf. They become अनिर्विण्ण.
In Sundara KaaNDa of Valmiki Ramayana there are सुभाषित-s galore on this theme. अनिर्वेद: श्रियो
मूलम् अनिर्वेदः परं सुखम्।(Not being dejected is at the root of prosperity and supreme happiness). अनिर्वेदो हि सततं सर्वार्थेषु प्रवर्तकः। करोति सफलं जन्तोः कर्म यच्च करोति सः।। (It is enthusiasm that prompts fruitful action.). Manu, the ancient lawgiver, says: आरभेतैव कर्माणि श्रान्तः श्रान्तः पुनः पुनः। कर्माण्यरभमाणं हि पुरुषं श्री निषेवते।।(9-300 मनुस्मृति)(Though tired, a man must begin to act again and again. Shree,fortune, favours only such diligence.)
ॐ अनिर्विण्णाय नमः ॐ
VISHNU SAHASRANAAMA 622
893. सदामर्षी (Sadaamarshee)
AS says: He forgives the good and the righteous directly.(सतः साधून् आभिमुख्येन मृष्यते क्षमत
इति सदामर्षी।).
PB says: His nature is to forgive and tolerate(the lapses) of His devotees.( स्वात्मानं भजतः सर्वकालं तेषां कृतप्रतिकृतं मर्षितुं शीलम् अस्य इति सदामर्षी।)
MC say: His nature is to shower the devotees whatever they wish.(सदा भक्ताभीष्टानि मर्षितुं शीलम् अस्य अस्तीति सदामर्षी।).
His nature is to forgive rightly(totally), so Aamarshi. He is Amarshi of the good, so Sadaamarshi.(आ सम्यक् मर्षिर्तुं शीलम् अस्येति आमर्षी ,
सताम् आमर्षी सदामर्षी।).
अ means happiness. He enhances always the
happiness of the good and the righteous.(अ इति आनन्द उद्दिष्टः, सतां अम् मर्षितुं शीलम् अस्य, सतां समीचीनानन्दवर्धकः सदामर्षी।).
To the devotees, His nature is always forgiving.
(भक्तानां कृते सदा सर्वदा मर्षितुं क्षन्तुं शीलम् अस्य अस्तीति
सदामर्षी।). Towards the wicked and the vicious, He displays anger.(दुष्टानां कृते सदा अमर्षः क्रोधः अस्य अस्तीति सदामर्षी।).
He controls the anger of others.(सदा अमर्षः अन्येषां क्रोधः अस्य नियम्यतया अस्तीति सदामर्षी।).
———————–+———-+——-+++
God is All-forgiving, सदामर्षी. To err is human, but, to forgive is divine. It is said: God gives and forgives, but, man gets and forgets. We have देव्यपराध क्षमापन स्तोत्रम् and
शिवापराधक्षमापन स्तोत्रम् for seeking Her/His forgiveness. In one of his म्हण्ती-s, Santa
Ramavallabhdas seeks forgiveness for three
blunders we keep on committing. “You are everywhere, but, I localise You at one place and go on pilgrimage after pilgrimage. You are infinite and beyond the range of mind, but, I keep You confined within my mind and make You limited. You are beyond the four kinds of speech, but, I hasten to lavish hymns of praise on You. O Very Compassionate GopaaLaa, please forgive my blunders.” (अपराध क्षमा करीं गा गोपाळा। परम कृपाळा देवदेवा।।ध्रुव।। सर्वगता तुज एक देशीं पाहे। यात्रा करीताहे तीर्थोंतीर्थीं ।।१।। चित्तातीता तुज चित्तीं माझें धरीं। अपरिमिता करी परिमितसें।।२।। चहूं वाचातीता स्तुतीचा विलास। रमावल्लभदास करूं धावें।।३।।
ॐ सदामर्षिणे नमः ॐ
VISHNU SAHASRANAAMA 623
894. लोकाधिष्ठानम् (Lokaadhishthaanam)
AS says: By resorting to Him, who is supportless, the three worlds are established in Him as their support.(तम् अनाधारम् आधारम्
अधिष्ठाय त्रयो लोकाः तिष्ठन्ति इति लोकाधिष्ठानं ब्रह्म।).
PB says: He is the supporting basis of worlds that are enjoyed by the liberated souls.(लोकानां
मुक्तभोग्यानां नित्याश्रयो लॊकाधिष्ठानम्।).
MC say: He is the primary basis and shelter for all beings.(लोकाः जनाः, लोकस्तु भुवने जने, तेषाम् अधिष्ठानं मूलाधारः लोकाधिष्ठानम्।).
He is the base and the basis of all worlds.
(लोकानां भुवनानाम् अधिष्ठानं मूलाधारः लोकाधिष्ठानम्।)
He is the support and shelter for the luminous liberated.(लोकाः प्रकाशात्मकाः मुक्ताः, तेषाम् अधिष्ठानम्).
(मुक्तानां परमा गतिः इत्युक्तेः).
Loka means knowledge and light.He is their
base and the basis,.(लोकः ज्ञानं प्रकाशो वा, तस्य
अधिष्ठानम् लोकाधिष्ठानम्।)
He gives to the liberated enhanced similarity with Him.(स्थानं सादृश्यम् इति मेदिनी। लोकानां मुक्तानां अधि अधिकं स्थानं स्वस्य सादृश्यं यस्मात् तत् लोकाधिष्ठानम्।).
To the liberated, He confers exalted realms like
VaikuNTha etc.(लोकानां मुक्तानाम् अधि अधिकं स्थानं स्थितिः वैकुण्ठादिस्थानं यस्मात् तत् लोकाधिष्ठानम्।).
Worlds(like earth) are shelter and base for beings due to His grace.(लोकाः भुवनानि अधिष्ठानानि
लोकिनां आधाराः यस्मात् तत् लोकाधिष्ठानम्।)
————-+———+——————-+-
God is the ground and the very basis of all the worlds: Lokaadhishthaanam. In शिवपूजन during आचमन we say: अशेष जगदाधार निराधार महेश्वर। He is the ‘supportless support’ of all the worlds. In Gita, the Lord commands us to let go of all our umpteen supports and seek shelter in Him(सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज।). In दासबोध,
Samarth Ramdas minces no words: साहेबास लोटांगणीं जावें। नीचासारिखें व्हावे। आणि देवास न मनावें।
हें कोण ज्ञान।।६-७-१९।। (To demean oneself by cringing and fawning before the boss, but, not to mind God(the true Master), is this wisdom?)
Elsewhere, SR says: Our reformist movements etc may be quite strong, but, they must be backed by divine support.(सामर्थ्य आहे चळवळेचें।
जो जो करील तयाचें। परन्तु येथें भगवंताचें। अधिष्ठान पाहिजे।
२०-४-२६।।). As Shri Shankara Shrikrishnadev says: भगवद्भक्तीवांचून देशभक्ती नाहीं, आधीं भगवद्भक्ति, मग देशभक्ति. किंबहुना भगवद्भक्ति, तीच देशभक्ति!
ॐ लोकाधिष्ठानाय नम: ॐ
VISHNU SAHASRANAAMA 624
895.अद्भुतः(Adbhutah)
AS says: He is wonderful (अद्भूतत्वात् अद्भुतः।).
Yama tells Nachiketa: “Many do not get to hear about Him; Even after hearing, many don’t attain Him. Wonderful is He(Guru), who speaks of Him; Wonderful, indeed, is he (shishya),who understands what he heard.”(Kathopanishad
1-2-7). The Gita, too, exclaims that He is a wonder.(आश्चर्यवत् पश्यति कश्चित् एनम् आश्चर्यवत् वदति तथैव चान्यः….)(2-29). His nature, power, function and acts are all wonderful,.(स्वरूप शक्ति व्यापार कार्यैः अद्भुतत्वात् वा अद्भुतः।).
PB says: He is experienced by all always and, yet, He is evernew and wonderful.(सर्वदा सर्वथा सर्वैः भुज्यमानोऽप्यपूर्ववत् । स्मयनीयः अद्भुतः प्रोक्तः।)
MC say: VishNu is a wonder; there is none like Him anywhere.(आश्चर्यो भगवान् विष्णुः यस्मान्ननैतादृशः क्वचित्।)
He is present in objects that evoke wonder; He makes them to spread out.(अद् भावयन्ति उत्पादयन्ति इति अद्भुतः आश्चर्यंकराः पदार्थाः, तेषु तत्त्वात्, तान् तनोति विस्तारयति इति वा ैअद्भुतततः, अद्भुतः ततः एव
अद्भुतः।
He is everywhere, He produces and makes the good qualities of devotees spread far and wide.(अधिकं ततत्वात् भावनात् उत्पादनात्, विस्तारयितृत्वात् च भक्तगुणानां इति अद्भुतः।)
He goes everywhere, so अत्, अत सातत्यगमने, He
generates, produces, so भुः, He spreads out, so ततः।अतति सततं गच्छतीति अत् , भावयति उत्पादयतिonde इति भुः,तनोतीति ततः, ततः एव तः, भुश्चासौ तश्च भुतः।).
He is the generator and enlarger of the ever-speeding wind.(अतः सदागतेः वायोः भुतः उत्पादकः विस्तारयिता च इति अद्भुतः।).
——————–++++—++——++++++++
God is a Perpetual Wonder, अद्भुत, and so is His handiwork, this universe. All the above commentators have nicely explained this name. The Cosmic Form(विश्वरूप) that the Lord showed to Arjuna was अद्भुत (दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं। लोकत्रयं प्रव्यथितं महात्मन्। Gita XI-20).
A RgVeda Mantra invokes God as अद्भुत। विशां राजानम् अद्भुतम्, अध्यक्षं धर्मणां इमम्, अग्निम् ईळे स उ श्रवत्।।(8-43-24).(I pray to Agni(God identified with fire); may He listen to me. He is the King of all people; He presides over all laws(of Nature). He is WONDERFUL.)
Philosophy is defined as the child of wonder. Our Vedic forbears had wonder in their eyes and breathed out this wonder, this awe, in hymn after hymn in the Veda-s. Alas, this sense of wonder at God’s creation is fast withering away! In the fast-paced tempo of modern life, who has now time to stand and stare?
ॐअद्भुताय नम: ॐ
VISHNU SAHASRANAAMA 625
896. सनात् (Sanaat)
AS says: He is ancient. Time is also His form
as said in VishNu PuraaNa.(सनात् चिरार्थवचनः कालः परस्यैव विकल्पना इति विष्णुपुराणे।).
PB says: He is fully ‘experienced’ by the liberated devotees.(मुक्तजीवैः संभजनात्।).
MC say: He is eternal and experiences Himself
perpetually.(नित्यत्वात् सना, स्वस्वरूपं नित्यं अत्ति अनुभवति इति।). He is eternal and devours everything at the time of प्रलय.(सना नित्यात्मकः, अत्ति सर्वं प्रलयकाले इति सना चासौ अत् च सनात्।)
He enables the liberated souls to experience their blissful form perpetually.(सना नित्यं मुक्तात्मनां स्वरूपं मुक्तैः आदयति इति सनात्।).
He confers what the devotees wish for. He ‘eats'(partakes) what has been offered with
devotion.(सनोति भक्तानाम् अभीष्टानिति सन्,अणु दाने,
अत्ति भक्तैः समर्पितम् इति अत्।). He is the essence. He doesn’t accept the offerings of non-devotees.(साररूपत्वात् सः, अभक्तैः दत्तं न अत्ति इति नात्।)
He ‘consumes’ those who say God is not at all there.(स परमात्मा नेत्येवं ये वदन्ति तान् अत्ति इति सनात्।).
The teachers of spirituality are नादः, He is with them.(नादयन्ति उपदिशन्ति इति नादो भगवद्विद्याचार्याः, नाद्भिः सह वर्तते इति सनात्।)
He reaches the fruit of good deeds to gods, good men etc.(सनं सत्कर्मणां फलम् आदयति सुरादिसाधून् प्रति गमयति प्रापयतीति यावत् सनात्।).
———-+++——–+++++—-+——++++
सनात् means eternal. Here is a RgVedic
Mantra featuring the word सनात्. आ यो मह: शूर: सनात् अनीळ:। यच्चिकेत सत्यमित् तन्न मोघं वसु स्पार्हमुत
जेतोत दाता।।(O Conqueror जेता and उत Giver दाता,
All-pervading आ are You, who(यो) are adorable
महः and brave शूरः। Eternally सनात् You are not(अ) limited to just one spot नीळ:। Whatever
यत् You think चिकेत comes true सत्यम् इत् । It तत् is never न futile मोघम्। The wealth वसु that you
confer is very desirable स्पार्हम्।)(10-55-6)
ॐ सनात् नमः ॐ
VISHNU SAHASRANAAMA 626
897. सनातनतमः (Sanaatanatamah)
AS says: Being the primary cause of all, He is
most ancient than the ancient Brahmaa etc.
(सर्वकारणत्वाद् विरिञ्यादीनामपि सनातनानामतिशयेन
सनातनत्वात् सनातनतमः।).
PB says: Though ancient, He is ever new and fresh and is ‘enjoyed’ (by the devotees).(सदातनत्वेऽपि तदातनत्ववत् नित्यनूतनभोग्यत्वात् सनातनतमः।)
MC say: He is most ancient.(सनातनः शाश्वतः, अतिशयेन सनातनः सनातनतमः।).
Being eternal, He is सनात्। He vivifies, activates all exceedingly well, so अनतमः। (शाश्वतत्वात् सनात्।
अतिशयेन अनयति प्राणयतीति अनतमः, सनात् चासौ अनतमश्च सनातनतमः।).
He pervades the eternal entities. He enriches the devotees who surrender to Him.(सना शाश्वत
पदार्थाः, तेषु ततत्वात् सनातः, नतानां प्रणतानां भक्तानां मा सम्पत् यस्मात् सः नतमः, सनातश्चासौ नतमश्च सनातनतमः।)
——————+—-++++—+++———–
Our Vaidika Dharma is called Sanaatana Dharma. It is as ancient as the creation itself.
Dharma stands for a cluster of values, moral and spiritual, which sustain us(धारयति इति धर्म:).
When God was contemplating to create, He was in deep thought(यस्य ज्ञानमयं तपः, तपस् means आलोचना) and the first two to evolve were Truth and Righteousness (ऋतं च सत्यन्चाभिद्धात् तपसो अध्यजायत।(RgVeda 8-8-48). Then followed all the other values ,too, that constitute Dharma (तानि धर्माणि प्रथमान्यासन् as we say during Mantra-Pushpaanjali)(पुरुष सूक्त). Hence the name: Sanaatana Dharma. Hinduism has no single Prophet as in other religions nor does it swear allegiance to a single book. ॐ सनातनतमाय नमः ॐ
VISHNU SAHASRANAAMA 627
898. कपिलः (Kapilah)
AS says: As the oceanic hidden fire called VaDavaanal which has orange brown
colour.,He is kapila(वडवानलस्य कपिलो वर्ण इति तद्रूप: कपिलः।).
PB says: He is bright like the dark blue cloud encircled by flashes of lightning.(विद्युत्मण्डलमध्यस्थ नीलमेघवत् उज्वलः।).
MC say: He is blissful. He takes care of the world and also makes it merge in Him.(सुखरूप:
पाल्यते लीयते जगदनेन इति कपिलः।).
He experiences, enjoys His bliss playfully.
(कं सुखं पिबति अनुभवति लीलया इति कपिलः।) He enjoys His own bliss. He accepts the offerings of His devotees.(कं सुखं पिबति अनुभवति,
तथापि लाति भक्तोपाहृतवस्तूनि आदत्ते इति लः।)
He ‘drinks’ heartily, as the sun, the water of rivers and the oceans etc. He accepts the water offered by devotees.(कं नदीसमुद्रादीनां जलं सूर्यगः सन् अतिशयेन पिबति इति कपिः, He accepts the water offered by devotees.(लाति भक्तोपहृतं जलम्
आदत्ते इति लः।)..
He is the complete caretaker of fire, wind and the sun. He also accepts them as His symbols.(कः अग्निः वायुः सूर्यो वा, तान् अतिशयेन पाति इति कपिः, तान् स्वप्रतीकतया लाति आदत्ते इति लः।).
Through water He protects and preserves.
He accepts everything and everyone as one with Him.(कं जलम्, तेन तदद्वारा इति यावत् अतिशयेन पाति इति कपिः, लाति सर्वम् आत्मीयतया आदत्ते इति लः।)
He makes all tremulous in fear of Him. He accepts everything as His residence.(कम्पयति भयात् सर्वं चालयतीति कपिः, कपिः चलने, लाति सर्वं
स्वावस्थानतया आदत्ते इति लः।) He accepts Hanuman, the monkey, as His staunch devotee.(कपिं कपिरूपिणं हनूमन्तं स्वभक्तोत्तमतया लाति आदत्ते इति कपिलः।)
—————-+——+–+-+——+++++–
Kapila is refered to by the Lord as His special manifestation(विभूति) in Gita(X-26)(सिद्धानां कपिलो मुनिः). Commenting on this AS says:”Among the
Perfect ones, among those who, from their very birth, were endowed with an abundance of the wealth of virtue, knowledge and renunciation, I am the sage Kapila.”सिद्धानां जन्मना एव धर्मज्ञानवैराग्यैश्वर्यातिशयं प्राप्तानां कपिलो मुनिः”)
This sage enlightened his mother Devahooti
with spiritual discourse. It is known as कपिलोपदेश (3rd canto of Bhagavatam). In one of His Ashirvachans, our beloved Parama Guru had refered to this Upadesh. ॐ कपिलाय नमः ॐ
VISHNU SAHASRANAAMA 628
899. कपिः (Kapih)
AS says: He is sun who drinks(पिबति) water
(कम्) with his rays. (कं जलं रश्मिभिः पिबन् कपिः सूर्यः।)
He is the boar(वराहो वा)(Boar incarnation).
PB has the name कपिरव्ययः instead of mere कपि.
He has clubbed the next name along with कपि.
PB says: He(VishNu) perpetually ‘drinks'(enjoys) His own bliss.(नित्यसुखं स्वानुभवं
पात्ययं कपिरव्ययः।).
MC say: He is blissful, so कः, He protects, so पिः।(सुखरूपत्वात् कः, जगत् पातीति पिः।).
He ‘drinks’ (experiences, enjoys) bliss only.(कं सुखं एव पिबति इति कपिः।).
He takes very good care of the liberated souls.
(कान् सुखात्मकान् मुक्तान् अतिशयेन पातीति कपिः।)
He drinks(sucks up) very well the water of rivers and sea through the sun.(कं नदीसमुद्रजलं सूर्यद्वारा अतिशयेन पिबति इति कपिः।).
He protects through the sun or water.(कः सूर्यः, कं जलं वा, तेन तद्वारा पाति इति कपिः।).
He is blissful; even then, through the sense-organs of the souls He ‘drinks’ sensory pleasures.(सुखात्मकत्वात् कः, तथापि जीवात्मनाम् इन्द्रियद्वारा विषयभोगं पिबति इति पिः।).
——————————–+———-
Beautiful meanings have been given above, the most striking being that He enjoys(drinks पिबति) His own bliss(कं सुखम्). He is स्वानन्दाम्बुधि
मज्जित (like our dear Parama Guru – ref Parijnana Trayodashi).
Mind is likened to a monkey(मन मर्कट) and the Lord looks upon mind as one of His special
manifestations(विभूति)(इन्द्रियाणां मनश्चास्मि Gita X-22).
Kapi may also refer to Hanuman. Shri Rama was so fond of him that He looked upon him as
His own Self.(त्वामात्मानम् अहं मन्ये).
. …. ॐ कपये नमः ॐ
VISHNU SAHASRANAAMA 629
900. अप्ययः (Apyayah)
AS says: During pralaya, the worlds merge into Him.(प्रलये अस्मिन् अपियन्ति जगन्ति इति अप्यय:।)
PB has अव्ययः and not अप्ययः and he has clubbed this with कपि अस्वी have seen already.
MC say: He, of His own accord, merges into Himself, becomes one with Himself.(स्वस्मिन् एव स्वयम् अप्येति एकीभवति इति अप्यय:।). He incarnates and then winds up and goes back to Himself.
The liberated merge into Him.(मुक्ताः अपियन्ति अस्मिन् इति अप्यय:।).
During pralaya everything merges into Him.
(प्रलये सर्वम् अस्मिन् अप्येति इति अप्यय:।).
He protects very well. He moves everywhere.
(अ अधिकं पातीति अपिः, एति सर्वत्र गच्छतीति अयः।).
He ensures the happiness of His devotees and gives them knowledge abundantly.(भक्तानां अम्
आनन्दं पातीति अपिः, भक्तानाम् अ अधिकं यं ज्ञानं यस्मात् सः
अयः।)
He is not protected by anyone. His knowledge is vast.(अन्येन न पायते रक्ष्यते इति अपिः, अधिकं यं ज्ञानं
यस्य सः अयः।).
——————++++—–+—-+——–+++
In Chhandogya Upanishad (6-8) there is an analysis of deep sleep(sushupti). Deep sleep is स्वाप्यय – merger(अप्यय) into Oneself(स्व). The ego merges into the Atman.(स्वाप्ययः सुषुप्तम्। स्वम् अपीतो भवति इति तस्मादेनं स्वपितीति आचक्षते।). What a beautiful etymology of the word स्वपिति (sleeps). In deep sleep it is as if we are entering Brahmaloka! But, alas, we are not aware!. Hence, Paul Brunton calls deep sleep as ‘unconscious immortality’). ॐ अप्ययाय नमः ॐ
(CONTD) V.RAJAGOPAL BHAT 10-08-2023
We have completed 900 names, so it is celebration time. Let us listen to a melodious
Venkatesha Stotram.
VISHNU SAHASRANAAMA 630
901. स्वस्तिदः (Svastidah)
AS says: To the devotees, He is auspicious.
(भक्तानां स्वस्ति मङ्गलं ददातीति स्वस्तिदः।).
PB says the same as AS. भक्तेभ्यो मङ्गलं स्वस्ति ददानः स्वस्तिदः स्मृतः।
MC say: Svasti means perpetual happiness. He
gives this.(स्वस्ति सन्ततसौख्यं शाश्वतसुखं ददातीति स्वस्तिदः।).
He gives us being, अस्तित्व ,(existence( in the true sense.(स्वस्ति सम्यक् सत्वम् ददातीति स्वस्तिदः।)
He is the guardian of the perpetual happiness of the liberated.(स्वस्ति मुक्तात्मनाम् सन्ततसौख्यं दयते
रक्षतीति स्वस्तिदः।)
He is the guardian of the true being, अस्तित्व ,of the liberated.(स्वस्ति मुक्तात्मनां सम्यक् सत्वं दयते रक्षतीति स्वस्तिदः।).
He deprives the undeserving their happiness and sense of well-being.(स्वस्ति अयोग्यानां सन्ततसौख्यं सम्यक् सत्वं वा द्यति खण्डयति तैः लब्धं यथा न
स्यात् तथा करोति इति स्वस्तिदः।)
To the devotees He confers everything auspicious. He is also its guardian.(स्वस्ति मङ्गलम्,
भक्तानां स्वस्ति ददाति दयते वा स्वस्तिदः।)
He is blissful, so सु, His being is extraordinary,
so अस्ति, He gives happiness to all, do दः।
(सुखरूपत्वात् सु, सर्वस्मात् असाधारण्येन अस्ति, ददाति
सर्वेषां सुखम् इति दः।).The Katha Upanishad says:
He is to be realised as ‘being, existence’.
(अस्ति इत्येव उपलब्धस्य तत्वभाव: प्रसीदति)(2-4-14).
——————————————–
VSN no. 901 to 905 have the word स्वस्ति in them. In every post I will include one
Mantra from the Veda-s that has स्वस्ति in it.
ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति न: तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॐ
(सामवेद 21-3-90).(May Indra(God, the Master and the Monitor of our Indriya -s), whose fame is widespread, do good to us; May the All-Knowing Poosha(the Nourisher,who does our पालन पोषण) do good to us; May GaruDa(Eminent, गरुत्मान् ),the destroyer of evil, do good to us; May Brihaspati(the Custodian of Vedic Wisdom ),too, do good to us.
ॐ स्वस्तिदाय नमः ॐ
VISHNU SAHASRANAAMA 631
902. स्वस्तिकृत् (SVASTIKRIT)
AS says: He acts auspiciously, does what
is auspicious.(स्वस्ति करोति इति स्वस्तिकृत्।)
PB says nothing more than for स्वस्तिद.
MC say: To the deserving He confers perpetual happiness.(स्वस्ति सन्ततसौख्यं करोति उत्पादयति योग्यानाम् इति स्वस्तिकृत्।)
He deprives the undeserving their happiness.
(स्वस्ति सन्ततसौख्यम् अयोग्यानां कृन्तति इति स्वस्तिकृत्।)
To the deserving, He bestows blessings.(योग्यानां
स्वस्ति आशीः करोति उत्पादयति इति स्वस्तिकृत्।)
To the deserving, He brings about all that is
auspicious.(स्वस्ति मङ्गलं योग्यानां करोति इति।)
He deprives the undeserving what is auspicious.(अयोग्यानां स्वस्ति मङ्गलं कृन्तति, यथा लब्धं न
स्यात् तथा करोति इति स्वस्तिकृत्।)
—————–++++++—++++-+—–+++++
ॐ स्वस्ति मात्र उत पित्रे नो अस्तु स्वस्ति गोभ्यो जगते पुरुषेभ्यः। विश्वं सुभूतं सुविदत्रं नो अस्तु ज्योगेव दृशेम सूर्यम् ॐ
(Atharva Veda 1-31-4)(May God do good to our mother and father; May He do good to the cattle and human beings worldwide; May everyone, worldwide, be strong and rich in
knowledge; May we see the sun for a very long time!). The word गोभ्यः is an उपलक्षण for all
bipeds(द्विपद) and quadrupeds (चतुःष्पद). Likewise, though mother and father alone are
mentioned, the whole family is prayed for.
‘May we behold the sun for a long time’ is a beautiful, indirect prayer for longevity. This prayer occurs repeatedly in Veda-s. There is a saying परोक्षप्रिया: वै देवा: (gods like an indirect
approach), hence such supplications to God.
VISHNU SAHASRANAAMA 632
903. स्वस्ति (Svasti)
AS says: His nature is auspicious and supremely blissful.(मङ्गलस्वरूपम् आत्मीयं परमानन्दलक्षणं स्वस्ति।).
PB says: He is very highly auspicious.(महामङ्गलरूपत्वात् स्वयं स्वस्ति इति कथ्यते।)
MC say: His being(existence) is very beautiful
and pleasing.(सु शोभनम् अस्ति सत्वं यस्य तत् स्वस्ति).
The good, pleasing being of the liberated is due to Him.(सु शोभनम् अस्ति सत्वं मुक्तात्मनां यस्मात् तत् स्वस्ति।)
The perpetual happiness of the liberated is due to Him.(सु सन्ततम् अस्ति सुखं मुक्तात्मनां यस्मात् तत्
स्वस्ति।)
Svasti means auspiciousness and it is under His control, so He Himself is Svasti.(स्वस्ति मङ्गलं,
तत्सत्ता भगवदधीना इति भगवान् एव स्वस्ति.)
He shines independently.(स्वसति स्वत एव दीप्यते इति स्वस्ति,अस दीप्तौ।)
He flings the wicked into a dark hell.(स्वस्यति दुष्टान् अन्धे तमसि क्षिपति इति स्वस्ति।).
He flings aside, He wards off the deficiencies and the defects of His devotees.(भक्तानां दोषान् सुष्टु अस्यति क्षिपति दूरीकरोति इति यावत् स्वस्ति।)
——-+—–++——+—++–+++—–+++++
ॐ स्वस्ति पन्थाम् अनुचरेम सूर्याचन्द्रमसाविव। पूनर्ददता
अघ्नता जानता संगमेमहि।। ॐ (RgVeda 5-51-15)
(Like the sun and the moon, let us follow(अनुचरेम) the good and the righteous (स्वस्ति) path (पन्थाम्). May we then (पुनः) cultivate the company(सङ्गमेमहि) of the donors(ददता), non-violent(अघ्नता) and the wise(जानता). This Mantra highlights the importance of Satsang.
The sun and the moon are exemplars of selfless action(निष्काम कर्म). The Lord says in Gita that He first taught Karma Yoga to the sun, who then taught it to Manu, who, in turn,
taught it to the king इक्ष्वाकु. (IV-1 ). ” Look at the labour of the sun, who keeps moving untiringly, you, too, keep moving, keep moving” (सूर्यस्य पश्य कर्माणं यॊ न तन्द्रयते सदा, चरैवेति, चरैवेति) – this is the call of the Veda-s.
VISHNU SAHASRANAAMA 633
904. स्वस्तिभुक् (Svastibhuk)
AS says: He enjoys His auspicious nature
(मङ्गल स्वरूप) refered to earlier.(तदेव भुङ्क्त इति स्वस्तिभुक्). He guards and protects the auspiciousness(welfare) of His devotees.(भक्तानां मङ्गलं स्वस्ति भुनक्ति इति वा स्वस्तिभुक् ).
PB says: He is the caretaker of all that is auspicious.(सर्वमेतत् स्वस्ति भुनक्ति पालयति इति स्वस्तिभुक्)
MC say: He enjoys supreme bliss.(सु शोभनम् अस्ति सुखं भुङ्क्ते इति स्वस्तिभुक्।).
The supreme bliss of the liberated is guarded by Him.(मुक्तानां स्वस्ति शोभनं सुखं भुनक्ति पालयति इति).
He enables the liberated to enjoy their supreme bliss.(स्वस्ति शोभनं सुखं मुक्तात्मभिः भोजयति इति स्वस्तिभुक्।)
——————————————–
Svastibhuk – enjoyer or partaker of Svasti – means He relishes what good (svasti) we do. Our good thoughts, good words and good deeds constitute the ideal नैवेद्य He
looks forward to. “To do good and be good – this is the whole of religion” said Pujya Swami Vivekananda. This ‘good’ He ‘eats’, relishes,
enjoys. So, He is Svastibhuk.
स्वस्ति नो दिवो अग्ने पृथिव्या विश्वायुर्धेहि यजथाय देव। सचेमहि तव दस्म प्रकेतैः उरुष्या न उरुभिर्देव शंसैः।।
(RgVeda 10-7-1).(O Agne, let the earth and the sky be good to us. O God(देव), grant (धेहि) us
a long life(विश्वायुः) for performing Yajna (यजथाय).
O Beautiful(दस्म) God(देव), We are Yours(तव सचेमहि). Please make us (नः) noble(उरुष्य) by
confering on us highest knowledge(उरुभिः शंसैः
प्रकेतै:).
VISHNU SAHASRANAAMA 634
905. स्वस्तिदक्षिणः (SvastidakshiNah)
AS says: As auspiciousness, He grows.(स्वस्तिरूपेण दक्षते वर्धते इति स्वस्तिदक्षिण:). He is capable of confering स्वस्ति (स्वस्ति दातुं समर्थ इति वा). DakshiNa means also quick accomplishment.He alone is capable of confering स्वस्ति. By just remembering Him, all wishes are fulfilled.(दक्षिणशब्द आशुकारिणि वर्तते, शीघ्रं स्वस्ति दातुम् अयमेव समर्थः इति, यस्य स्मरणादेव सिध्यन्ति सर्व सिध्दयः ).7h
PB says: He gifts away Himself (to His devotees).(आत्मार्पणाख्यस्वात्मदानं यस्यासौ स्वस्तिदक्षिणः।).
MC say: He is able of giving qualitatively superior happiness and state of being(to His
devotees).(स्वस्ति शोभनं सुखम् अस्तित्वं वा दातुं दक्षिण:
समर्थ इति स्वस्तिदक्षिणः।)
He is auspicious, efficient and Lord of all.(स्वस्ति
मङ्गलात्मकः, चतुरत्वात् दक्षः, सर्वस्वामित्वात् इनश्च।)
———————-++——–+————
God is very diligent in being and doing good.
Hence His name स्वस्ति दक्षिणः।
Here is a prayer from Atharva Veda: स्वस्तिदा विशां पतिः वृत्रहा विमृधो वशी। वृषेन्द्रः पुर एतु नः सोमपा अभयङ्करः।।(1-21-1).(May God be (एतु) before us
(नः). (His attributes are given) He is the bestower of all that is good and auspicious
(स्वस्तिदा). He is the Lord (पतिः) of all subjects I.e.ourselves(विशां). He is the destroyer(हा) of
ignorance, evil(वृत्र). He holds in check the wicked(विमृधो वशी). In showering(वर्षण) all that we wish for, He is foremost(इन्द्रः). Our devotion
is His drink(सोमपा). He makes us fearless (अभयङ्कर:). May we never forget Him, May we remember Him always – this is the prayer. It is worded as: May He come before us(पुरः एतु).
VISHNU SAHASRANAAMA 635
अरौद्रः कुंडली चक्री विक्रम्यूर्जितशासनः।
शब्दातिगः शब्दसहः शिशिरः शर्वरीकरः।।(110)(9 names)
906. अरौद्र:(Aroudrah)
AS says: Violent action, violent attachment and violent anger – this threefold violence is not in Him because He is आप्तकाम (all desires fulfilled) and is free from both attachment and aversion.
(कर्म रौद्रं, रागश्च रौद्रः, कोपश्च रौद्रः, यस्य रौद्रत्रयं नास्ति अवाप्तसर्वकामत्वेन रागद्वेषादेः अभावात् स अरौद्रः।).
PB says: Though endowed with all kinds of wealth and authority , He is full of good qualities and is very calm.(सर्वैश्वर्येऽपि सुगुणः शीतलः अरौद्रः उच्यते।).
MC say:He is most frightful and ferocious(to the wicked).(रौद्रः भयङ्करः, दुष्टान् प्रति अधिकं रौद्रः,
सर्वाधिकत्वात् अः।).
There is none more frightful than Him.(न विद्यते अधिकः रौद्र यस्मात् सः अरौद्र:।)
To the liberated, He is not frightful.(मुक्तानां कृते रौद्रो न भवति इति अरौद्रः।)
To the devotees, He is not frightful.(भक्तानां कृते रौद्र: क्रूरो न भवति इति अरौद्रः।)
He is blissful, so अः, He lords over Rudra, so Rodra.(आनन्दत्वात् अः, रुद्रस्य अयं स्वामी इति रौद्रः।).
————-++++—+++++++++++++++—++
आरौद्र means not frightful. But, in VSN there are names like Rudra, Bheema, Bhayakrit etc which are the opposite of Aroudra. What does this mean? It simply means that God is not a stereotype. When occasion demands He can be very gentle or He can turn frightful. During Bhasmadhaarana one of the Mantra-s we say is: ॐ अघोरेभ्योऽथ घोरैभ्यो घोरघोरतरेभ्यः……Rudra can be gentle,mild(अघोर), but, He can be not only घोर, but, घोरतर, more fierce as the occasion demands.
Noble souls are described as under by Bhavabhooti in his drama, उत्तरराम चरित: “Who can know the minds of extraordinary people?
Sometimes they will be harder than the diamond and sometimes softer than petals of flowers!”(वज्रादपि कठोराणि मृदूनि कुसुमादपि। लोकोत्तराणां चेतांसि को हि विज्ञातुमर्हति?).
ॐ अरौद्राय नमः ॐ
VISHNU SAHASRANAAMA 636
907. कुण्डली (KuNDalee)
AS says: The Aadi-Shesha, also called Ananta,
is His form(शेषरूपभाक् कुण्डली). Gita says: अनन्तश्चास्मि नागानाम्. He wears crocodile-shaped ear-rings representing सांख्य and Yoga (सांख्ययोगात्मके कुण्डले मकराकारे अस्य इति।).They are known as मकर कुण्डल।
PB says: He wears celestial(heavenly) ornaments.(दिव्यभूषणवान् योऽसौ कुण्डलीति प्रकथ्यते।)
MC say the same as AS and add the following:
He has Ananta as His bed(mattress). (कुण्डलः शेषः अस्य शय्यारूपत्वेन अस्तीति कुण्डली।).
कुण्डल also means rope. During His incarnation as KrishNa, He held a rope in hand to emulate the cowherds.(कुण्डलं पाशः, कृष्णावतारे गोपालानाम्
अनुकरणार्थं कुण्डलं पाशः धार्यतया अस्य अस्तीति कुण्डली।)
Instructed by Him, Yama, GaNapati etc wear a rope in their hands.(यमगणपत्यादीनां हस्ते ध्रियमाणं कुण्डलं पाशः अस्य नियम्यतया अस्तीति कुण्डली।)
——–++++-+++———+++++++-+——
कुण्डल means also coil. The coiled up form of a serpent is अहिकुण्डल। There is a ब्रह्म सूत्र(3-2-27) उभय व्यपदेशात् तु अहिकुण्डलवत्। Brahman is refered to(व्यपदेश), in the Upanishads, in two(उभय) ways: sometimes as formless, sometimes as
having a form, sometimes निर्गुण and sometimes as सगुण etc. Such representation, says the सूत्र, should be construed as per अहि कुण्डल न्याय।
When we say serpent, it is one entity; but, we can describe it in terms of its coils(कुण्डल) severally too when it lies coiled and curled up.
This does not mean there are two serpents,.
When God, nameless and formless though, wills to stretch out(like the serpent) as Creator, He is coiled up in name and form(नाम रूप).
ॐ कुण्डलिने नमः ॐ
VISHNU SAHASRANAAMA 637
908. चक्री (Chakree)
AS says: For protecting the entire world, He wields a wheel(discus) called Sudarshana. It
symbolises mind.(समस्तलोकरक्षार्थं मनस्तत्वात्मकं
सुदर्शनाख्यं चक्रं धत्त इति चक्री।).The mind is very fickle and outstrips the wind in speed.(चलस्वरूपम् अत्यन्तजवेन अन्तरितानिलं चक्रस्वरूपं मनः।)
PB says: He always wields a celestial weapon shaped like a wheel.(तादृशः नित्यदिव्यायुधः चक्री।).
MC say: He perpetually wields a praiseworthy discus called Sudarshana.(प्रशंसनीयं सुदर्शनाख्यं चक्रं
नित्यमस्य अस्तीति चक्री।)
He gave to His devotee, the king Ambarisha, His Sudarshana Chakra for protection.(भक्ताय
अम्बरीषाय स्वचक्रं दत्तवान् इति चक्री।).
He is the support for the wheel of Samsara.
(संसारचक्राधारः इति चक्री।).
He held the wheel of the chariot in hand and confronted Bhishma.(चक्रं रथाङ्गं हस्ते धार्यतया अस्य
अस्तीति चक्री।)
The wheels of time, world and yuga-s are moved by Him. (कालचक्रं जगच्चक्रं युगचक्रम् अनिशं
परिवर्तयते सः इति चक्री।)
——————–+———————-+
The Chakra in God’s hand symbolises, as said above, कालचक्र, युगचक्र, ऋतुचक्र, our भाग्यचक्र etc.
His चक्र named सुदर्शन has a profound meaning.
Su(सु) means good, right etc and दर्शन means
sight, vision. When He chooses(यमैव एष वृणुते)
to bless us, He endows us with a proper outlook on life, a proper philosophy of life. We have sight(चर्म चक्षु); He gives us spiritual insight.
This is what our Math logo prays for: चक्षुर्नो धेहि चक्षुषे). Manu, the ancient lawgiver, calls it
सम्यग्दर्शन. This gift releases us from the wheel of
rebirth. He says:सम्यग्दर्शनसम्पन्नः कर्मभिः न निबध्यते। दर्शनेन विहीनस्तु संसारं प्रतिपद्यते।। ॐ चक्रिणे नमः ॐ
VISHNU SAHASRANAAMA 638
909. विक्रमी (Vikramee)
AS says: His stride(the way He took steps as
Vaamana when He met Bali) and His bravery are very unlike other men.(विक्रमः पादविक्षेपः, शौर्यं वा, द्वयं च अशेषपुरुषेभ्यो विलक्षणम् अस्य इति।)
PB says: His sport, play, pastime etc are commensurate with His solemnity.(गाम्भीर्यानुकूल
विलासः यस्य सः विक्रमी।).
MC say: Supreme bravery is called विक्रम and He has it always.(विक्रमः अतिपराक्रमः, सोऽस्य नित्यमस्तीति विक्रमी।)
The supreme bravery of the brave is regulated by Him.(विक्रमः पराक्रमिणाम् अतिपराक्रमः अस्य नियम्यतया अस्तीति विक्रमी।)
The intellectual calibre of the wise is regulated by Him.(वं ज्ञानम् एषाम् अस्तीति विनः वयो वा ज्ञानिनः तेषां
क्रमः शक्तिः बुद्धिशक्तिः अस्य नियम्यतया अस्तीति विक्रमी।)
The movement of the bird(GaruDa) is controlled by Him.(वेः पक्षिणः गरुडस्य क्रमः पादविक्षेपः
सञ्चार इति यावत्, नियम्यतया अस्य अस्तीति विक्रमः।)
The movement of the birds is under His control.(वयः पक्षिणः, तेषां क्रमः डयनमिति यावत् , अस्य
नियम्यतया अस्तीति विक्रमी।
Veda is called Vikrama since it contains specific rules and regulations. Veda is under His command.(विशिष्टाः क्रमाः विधयः यस्मिन् सः विक्रमः
वेदः, सः अस्य आज्ञारूपतया अस्तीति विक्रमी।)
——————————————–+
God is विक्रमी. He has astounding prowess. The tales of our पुराण-s are full of His exploits, His encounters with demons. What is important to
us, as साधक/साधिका-s, is His prowess in battling the demons within us – काम क्रोध लोभ and so on. Thanks to this विक्रम, a sinner is cleansed at once(क्षिप्रं भवति धर्मात्मा) and is confered eternal peace(शश्वच्छान्तिं निगच्छति)(गीता IX-31 ). This विक्रम is not violent; it is painless and pleasant, hence it is charming.
(ॐ चारुविक्रमाय नमः ॐ ).
VISHNU SAHASRANAAMA 639
910. ऊर्जितशासनः (Oorjitashaasanah)
AS says: His governance is excellent, marked by His commandments in the form of Shruti and Smriti.(श्रुति स्मृति लक्षणम् ऊर्जितं शासनम् अस्येति
ऊर्जितशासन:). He says: श्रुतिस्मृति ममैवाज्ञे।
PB says: His commands cannot be transgressed by Brahma, Indra etc.(विरिञ्चि
पुरन्दरादि अलङ्घ्य आज्ञः ऊर्जितशासनः।).
MC say: His governance is superb.(ऊर्जितं श्रेष्ठं शासनं यस्य सः ऊर्जितशासन:।)
He lords over Brahmaa etc who are popularly considered powerful.(ऊर्जितानां लोकदृष्ट्या प्रबलानां ब्रह्मादीनामपि शासन: शासक इत्यर्थः।)
He lays down punishment that cannot be escaped by anyone.(शासनं दण्डनम्। ऊर्जितं दुरतिक्रमत्वात् प्रबलं शासनं यस्य सः ऊर्जितशासनः।)
Teaching is known as शासनम्। He gives excellent teaching. (शासनं शिक्षणम्, ऊर्जितं सारोपेतं
शासनं यस्मात् स: ऊर्जितशासन:।)
Scriptures are known as शासनम्। The superb scripture called Veda has been divulged by Him.(शासनं शास्त्रम्। ऊर्जितं श्रेष्ठं शासनं वेदशास्त्रम् यस्मात्
अभिव्यक्तं सः ऊर्जितशासन:।)
The superb scripture, Veda, is about Him.
(ऊर्जितं शासनं वेदशास्त्रं यस्मिन् विषये सः ऊर्जितशासनः।)
The scripture, Veda, is considered superb because of Him.(शासनं वेदशास्त्रम् ऊर्जितं श्रेष्ठं यस्मात् सः ऊर्जितशासनः।)
——–+—————–++++————-
His governance is unparalleled. The laws He set in motion are still there, evergreen. The sun, moon and the planets move in their assigned orbits as they were commanded at the dawn of creation. Same is true of our senses. They do their own work (यथा धाता पूर्वम् अकल्पयत्). The eye does not poach on the territory of another Indriya, say ear. The eye does not hear nor the ear sees. Under His benign governance as a राजाधिराज, both(उभयम् ) our material as well as spiritual wealth is assured. He is VaruNa, the lawgiver. On seeing Him, angry, “may our enemies, fear-struck, take to their heels!)” Thus do we pray.(RgVeda 10-84-7) संसृष्टं धनमुभयं समाकृतमस्मभ्यं दत्तां वरुणस्य मन्युः। भियं दधाना हृदयेषु शत्रवः पराजितासो अपनिलयन्ताम्।। (This is in Manyu Sookta and it is regularly chanted at Shirali and elsewhere.
ॐ ऊर्जितशासनाय नमः ॐ
VISHNU SAHASRANAAMA 640
911. शब्दातिगः (Shabdaatigah)
AS says: Words cannot express Him fully; The causes that give rise to speech don’t apply to Him.(शब्दप्रवृत्तिहेतूनाम् असम्भवात् शब्देन वक्तुम् अशक्यत्वात् शब्दातिगः।)
PB says: By Aadi-Shesha having innumerable tongues, by Vedaa-s having innumerable branches and even by Saraswati, It is not possible to speak about His glory.(अनन्तजिव्हेन
अनन्तेन अनन्तशाखैः आम्नायैः साक्षात् सरस्वत्या च वक्तुम्
ह्यशक्यो महिमा यस्य शब्दातिगोऽस्ति सः।)
MC say: He is beyond the Vedaa-s (शब्दं वेदम्
अतिक्रम्य गच्छति इति शब्दातिगः।)
He is beyond speech and mind.(वाङ्मनसयोः अगोचरम् इति शब्दातिगः। यतो वाचो निवर्त्तन्ते अप्राप्य मनसा सह इति तैत्तिरीयोपनिषत्।
He sings Vedaa-s(as Hayagriva etc) exceedingly well.(शब्दः वेदः, तम् अति अतिशयितं गायतीति शब्दातिगः।)
In respect of fame, He surpasses all.(शब्दः यशः, तेन सर्वान् अतिक्रम्य गच्छतीति शब्दातिगः।)
He makes the Veda surpass all other books. .(शब्दः वेदः,अतिगः सर्वान् ग्रन्थान् अतिक्रम्य गच्छति यस्मात् सः।)
He knows Veda exceedingly well; He enters into it.(शब्दं वेदं अति अतिशयितं गच्छति अवगच्छति,
प्रविशतीति यावत्।)
———————————–+———
He is beyond the reach of words. The Taittiriya Upanishad says: “Along with the mind, the speech returns, unable to reach Him.”(यतो वाचो
निवर्तन्ते अप्राप्य मनसा सह. II-4). The Kena Upanishad says: ” The eye goes not there, nor the speech.(न तत्र चक्षुर्गच्छति न वाक् गच्छति.I-3).
Here, शब्द is an उपलक्षण for all senses. The helplessness of all senses is the point to be noted. It is not meant that He is completely
inaccessible. He responds to the call of our heart. भावग्राही जनार्दनः। He responds to our feeling, our heartfelt yearning. भावाचा भुखेला भगवन्त। A child in the cradle speaks not, but,
its mother understands it perfectly. God, too,
is like that(त्वमेव माता ).
ॐ शब्दातिगाय नमः ॐ
VISHNU SAHASRANAAMA 641
912.शब्दसहः (Shabdasahah)
AS says: The purport of all Veda-s is God.
(सर्वे वेदाः तात्पर्येण तमेव वदन्ति इति शब्दसह:।) Katha
Upanishad says: सर्वे वेदाः यत् पदमामनन्ति(१-२-१५).
(Gita वेदैश्च सर्वैरहमेव वेद्य: १५-१५).
PB says: The sounds of subhuman beings(birds, beasts etc), though indistinct,
are heard by Him and He bears with them,.
(अस्पष्टं तिरश्चां शब्दं सहते यः शब्दसहः।)
MC say the same as AS above and add as under:
He is the essence of the Vedas-s; He is far from any faults and foibles.(शब्दे वेदे सारभूत इति
शब्दसः, जहाति सर्वान् दोषान् इति दोषदूरत्वात् हः, शब्दश्चासौ
हश्च शब्दसहः।). It is said: वेदानां सारभूतोऽसौ रसानां रस एव च। He is the highest रस. रसो वै सः says Taittiriya Upanishad.
He knows the Veda directly in its essence. At the time of dissolution, He wipes out everything.(शब्दं वेदं सरति साक्षात् मुख्यतया अवगच्छति इति शब्दसः, सृ गतौ, हन्ति सर्वं संहारकाले संहरति इति हः।)
By His grace, Veda is the essence of knowledge and is far from any faults.(सारभूतत्वात् सः, जहाति दोषान् दोषदूरत्वात् हः। शब्दः वेदः सः हश्च यस्मात् सः शब्दसह:।)
The words comprise of letters. अ-कार is the essence of letters and Gita says it is His Vibhooti.(शब्दाः अक्षराणि, तेषु सः सारभूतः अकारः, तं हन्ति विभूतिरूपेण गच्छतीति शब्दसहः।). Gita अक्षराणाम्
अकारोऽस्मि।(X-33).
Due to sudden rise of तमोगुण, even the staunch
devotees may revile Him, but, He puts up with
it and forgives.(शब्दान् भक्तैरपि असुरावेशनिमित्तं प्रयुक्तान् निन्दायाः , परिभवस्य च शब्दान् सहते क्षमते इति
शब्दसह:।). Great devotee Bhrigu scolded Him and even gave a kick, but, VishNu bore all this.
(भृग्वादिभक्तकृत तर्जनरूपशब्दं, तदुपलक्षित ताडनादिकं सहत इति शब्दसहः।).
————+++–+++—————++++++++
God quietly bears all words, so He is शब्दसहः।
We may invoke Him in any language – राम or रहीम, कृष्ण or करीम, it matters not. Likewise, we
may be unable to clothe our feelings properly in words, but, He will sort them out and accept. Has not Tukaram said: बोलो जातां बरळ, करिसी तें नीट?
A mother loves even the indistinct lisp of the
child. Says Sant Tulsidas: जौं बालक कह तोतरि बाता, सुनहिं मुदितमन पितु अरु माता। (The father and mother happily listen to the prattle of the small boy – रामचरितमानस 1-7-5). What He prizes most is our devotion, our love.
ॐ शब्दसहाय नमः ॐ
VISHNU SAHASRANAAMA 642
913. शिशिरः (Shishirah)
AS says: He is the resting place for those who have been scorched by the triple miseries
(तापत्रयाभितप्तानां विश्रामस्थानत्वात् शिशिरः।) There are three ताप – आधिभौतिक, आध्यात्मिक and आधिदैविक
(explained by me in earlier posts).
PB says: As soon as He heard the plaintive cry of Gajendra(King elephant), He ran to his rescue.(आर्तशब्दश्रवणानन्तरं गजेन्द्रपालनार्थम् अतित्वरया
गतः शिशिरः, शश प्लुतगतौ।).
MC say the same as AS and add:
He runs to the rescue of His devotees.(शशति
धावति भक्तसमीपं तदुद्धारार्थमिति शिशिरः।).
The Knowers run fast to Him(mentally).(शश्यते
द्रुतं गम्यते ज्ञानिभि: इति शिशिर:।)
Like the dew, He melts and becomes moist at the devotion of a devotee.(शिशिरः तुषारः, शिशिर इव
भक्तस्य भक्तेः आर्द्री भवति इति शिशिरः।). He is as fair as the dew.(शिशिर इव शुभ्रो भवति इति).
———————————+—+——
Shishira means He is cool, calm and composed even in the face of hostile circumstances.
To be शिशिर is to be loving, caring and compassionate.
Patanjali Yoga Sootra, 2-35, says: अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः।(When one is fully established in अहिंसा, in his presence, enemity is given up).
A ill-wisher of Buddha let loose a wild elephant upon him, but, lo, it turned as docile as a lamb in his presence.
This शिशिर भाव radiating from Shri KrishNa, pervaded the entire Gokula. That’s why Santa
Ramavallabhdas says in one of His Mhanti-s:
गोकुलाचा नवलाव, नाहीं कोणा वैरभाव। न चले कोणाची माव
नन्दपुत्र देखोनी।। व्याघ्र गाई एकवट, अज(goat) वृक(wolf)
थाट धीट। नकुळ (mongoose) अहि (serpent) प्रीति दाट। नन्दपुत्र देखोनी।। बिडाल (cat) मूषक (rat) एक,
प्रीति बहु अलोलिक। सर्व जीव एकमुख नंदपुत्र देखोनी।।
Nanda -putra is KrishNa, the प्रेमावतार. His
शिशिर भाव diffused through the entire Gokula and His very sight(नंदपुत्र देखोनी) banished hatred and enemity.
There is a Subhaashita wherein there is the word शिशिर : अमृतं शिशिरे वह्निः अमृतं प्रियदर्शनम्। अमृतं राजसम्मानं अमृतं क्षीरभोजनम्।।(When there is cold outside,(to be near) fire is nectar; sight of (and meeting) dear ones is nectar; being honoured by the king is nectar and milky meal(दूधशीत in KonkaNi) is nectar.)
ॐ शिशिराय नमः ॐ
VISHNU SAHASRANAAMA 643
914. शर्वरीकरः (Sharvareekarah)
AS says: To those who are sunk in Samsara,
the Self is like night(शर्वरी); to the Knowers,
Samsara is like night. This is His play.(संसारिणाम् आत्मा शर्वरीव शर्वरी। ज्ञानिनां पुनः संसारः शर्वरी। तामुभयेषां करोतीति शर्वरीकरः।). Gita या निशासर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2-69).
PB says: He wields in His hands(कर) five lethal
(injurious) weapons(शर्वरी).(उच्यते शर्वरीशब्दात् हिंसा
परविदारिणी। पञ्चायुधाः करे अस्य इत्युदितः शर्वरीकरः।
शृ हिंसायाम्।)
MC say: He brings about night.(शर्वरीं करोतीति
शर्वरीकरः।).
The night is under His control.(शर्वरी करे यस्य यदधीना इति यावत्, सः शर्वरीकरः।)
Durgaa, the presiding deity of night, is subordinate to Him.(शर्वरी रात्र्यभिमानिनी दुर्गा यस्य करे
यदधीना सः शर्वरीकरः।)
He confers the happiness of stillness and silence that the night yields.(शर्वरीप्रयुक्तं शान्त्तिसुखं राति ददातीति शर्वरीकरः।).
At the time of dissolution, He destroys everything and, at the time of maintenance,
He does – restores – everything.(शृणाति सर्वं प्रलये
हिनस्ति संहरतीति यावत् शर्वरी, शृ हिंसायां, करोति सर्वं स्थितिकाले इति करः।).
He delights us as the moon who shines at night.(शर्वर्यां रात्रौ कचति दीप्यते इति शर्वरीकः चन्द्रः, कच
दीप्तौ, तेन तद्वारा रमयतीति शर्वरीकरः।).
——————++—-+++——-++——-
The moon has many synonyms. One is क्षपाकर as mentioned in Amara Kosha. This name and
शर्वरीकर mean the same: ‘maker of night’. Moon
is Chandra. Chandra is so called because he
delights: आह्लादनात् चन्द्र:. Thus we have Ramachandra, KrishNachandra and so on.
There is a significance in the word शर्वरी here.
The moon sheds its light during the night. But how? It does not discriminate between the rich and the poor. Please listen to this Subhashita from Hitopadesha(1-61). निर्गुणेश्वपि सत्वेषु दयां कुर्वन्ति साधवः। न हि संहरते ज्योत्स्नां चन्द्र: चाण्डालवेश्मनि।।
(The godly ones are compassionate even towards those lacking good qualities. The moon doesn’t hold back its light from falling on
the hut of an untouchable.). By invoking VishNu as शर्वरीकर, two qualities are highlighted: His delightful nature and His impartiality(समत्व).
ॐ शर्वरीकराय नमः ॐ
VISHNU SAHASRANAAMA 644
अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणां वरः।
विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः।।111।।(8 names)
915.अक्रूरः (Akroorah)
AS says: Cruelty is an attribute of the mind. It is an internal ‘heat’ that results from anger. God has no unfulfilled desires and, so, there is no room for anger to rise up. Hence, He is free from cruelty. (क्रौर्यं नाम मनोधर्मः ,प्रकोपजः आन्तरः संताप: , अवाप्तसमस्तकामत्वात् कामाभावादेव कोपाभावः,
तस्मात् क्रौर्यम् अस्य नास्तीति अक्रूरः।).
PB says: Though He had weapons in hand to free the elephant from the grip of the crocodile(ref. Gajendra Moksha), He was not cruel to it.(गजपरिजिहीर्षया करस्थैः अपि आयुधैः ग्राहम् अपि झटिति अक्षतवान् इति अक्रूरः।).
MC say: He is not merciless.(क्रूरः निर्दयः, क्रूरौ कठिण निर्दयौ इति अमरकोशः, क्रूरः न भवति इति अक्रूरः।)
Towards those wanting in devotion, He is very hard.(‘अ इति आधिक्यम् उद्दिष्टम् ‘ अधिकं क्रूरः अभक्तानाम् विषये कठिणः अक्रूरः)
At the time of dissolution, He cuts (destroys) more.(अधिकं कृन्तति प्रलयकाले छिनत्ति संहरतीति अक्रूरः।)
He is blissfull, so अः, towards faithless, He is harsh (आनन्दरूपत्वात् अः, क्रूरः अभक्तापेक्षया घोरः।).
Akroora (a character in Bhagavatam) is dear to Him.(अक्रूरप्रियत्वात् अक्रूरः, तत्प्रियत्वात् ताच्छब्द्यम्।)
———-+++——————————-
God is not(अ) cruel(क्रूर). He is loving and compassionate. Being His अंश (ममैवांशो – Gita),
we, too, are intrinsically अक्रूर. In the Gita, the Lord says He would condemn the CRUEL souls to demoniac births. (XVI-19). Being compassionate is one of the qualities to make us dear to the Lord.(अद्वेष्टा सर्व भूतानां मैत्रो करुण एव च…. यॊ मद्भक्तः स मे प्रियः (XII-13).
ॐ अक्रूराय नमः ॐ
VISHNU SAHASRANAAMA 645
916. पेशलः (Peshalah)
AS says: He is beautiful, attractive with regard to action, mind, speech and body.(कर्मणा, मनसा, वाचा वपुषा च शोभनत्वात् पेशलः।)
PB says: While He came rushing to rescue the elephant, His garland, garment etc were slipping and, yet, He looked beautiful.(त्वरातिशयतः स्रस्त स्रग्भूषांबरसुन्दरः। गजेन्द्ररक्षासमये योऽसौ
स्यात् पेशलः स्मृतः।)
MC say: He is very beautiful.(‘चारौ दक्षे च पेशलः’ इति अमरकोशः)
He is very efficient.(पेशल: दक्षः)
He protects, He moves everywhere.(पाति इति पे,
शलति सर्वत्र गच्छति इति शलः, शल चलने।).
He imbibes the essence of enjoyables, He is the Lord of all, He accepts the offerings of devotees.(पिबति सर्वेषां भोग्यपदार्थानांं शुभरसमिति सः, सर्वेशत्वात् ईशः, लाति भक्तैः समर्पितम् आदत्ते इति लः।).
During the phase of being, He protects; at the time of dissolution, He destroys.(पाति स्थितिकाले इति पे, शृणाति संहरति प्रलयकाले इति शरः, शृ हिंसायाम्, रलयोः अभेदात् पेशर एव पेशलः।)
——-+————————————-
पेशल also means soft and tender. It is very appropriate that this name comes after अक्रूर. One who is अक्रूर will be soft-spoken, cordial and courteous too. That’s being पेशल. However,
even crooks master the art of being suave and
sweet. Please listen to this Subhashita:
पेशलमपि खलवचनं दहतितरां मानसं सुतत्वविदां। परुषमपि सुजनवाक्यं मलयजरसवत् प्रमोदयति।।(काव्य प्रकाश X-487).(The speech of the crooks and the charlatans, though soft, scorches the minds of the knowledgeable. The speech of the good and the righteous, though not so gentle, becomes delightful like the paste of sandalwood.)
VISHNU SAHASRANAAMA 646
917. दक्षः (Dakshah)
AS says: Three excellences are in Him – He is perfect(‘fully accomplished), powerful and does at once what is to be done.(प्रवृद्धः शक्तः शीघ्रकारी च दक्षः, त्रयं चैतत् परस्मिन् नियतमिति दक्षः).
PB says: He comes speedily to rescue someone.(क्षिप्रम् आगन्ता रक्षणाय स: दक्षः)
MC say: He goes everywhere and understands
everything.(दक्षयति सर्वत्र गच्छति सर्वम् अवगच्छति इति वा दक्षः, दक्ष गतिशासनयोः।)
He rules and commands all, through Shruti and
Smriti.(दक्षयति अनुशास्ति सर्वं श्रुतिस्मृतिद्वारा इति दक्षः,
दक्ष शासने।)
He kills the wicked.(दक्षते हिनस्ति असुरान् इति दक्षः,
दक्ष हिंसने).
He augments the cluster of qualities like devotion etc among the good and the righteous.(दक्षयति सात्विकानां भक्त्यादिगुणजातम् अभिवर्धयति इति दक्षः, दक्ष वृद्धौ।)
He has a special presence in protectors like king etc(father, mother etc).(दयन्ते रक्षन्तीति दाः, राजप्रभृतयः, तेषु क्षियति विशेषतः निवसति इति दक्षः, क्षि
निवास गत्योः।)
———————–+++————-+++++
Daksha means capable, attentive, efficient etc.
Here it is a name of God. He cannot but be दक्ष since creation of such an अद्भुत universe is not at all easy. Creation, maintenance and dissolution of the universe – all these tasks call for दक्षता of a superlative degree.
Samartha Ramdas defines a Yogi : नसे गर्व अंगीं सदा वीतरागी। क्षमा शांती भोगी दया दक्ष योगी। नसे लोभ ना क्षोभ ना दैन्यवाणा।इहीं लक्षणीं जाणिजे योगिराणा ।।(He has no pride, he is always free from passion,
he is forgiving, calm, compassionate, ATTENTIVE and EFFICIENT. He has no greed. He is not restless nor distressed. By such marks you should know a great Yogi.)(मनाचें श्लोक 134).
It is interesting to note that the devotee, too, is
expected to be दक्ष to qualify as His dear one(स मे प्रियः). The 12th chapter of Gita wants His dear
devotee to be अनपेक्ष: शुचिर्दक्ष:(the devotee should have no expectations, he should be pure and efficient). AS in His commentary sums up this efficiency as follows: प्रत्युत्पन्नेषु कार्येषु सद्यो यथावत् प्रतिपत्तुं समर्थः (promptly able to
understand the course of action as demanded
at the moment I.e. he should have a robust presence of mind). God and His dearest devotee – both are Daksha. Both share the same attributes – God is the Whole and Jiva is the part. That’s all.
ॐ दक्षाय नमः ॐ
VISHNU SAHASRANAAMA 647
918. दक्षिणः (DakshiNah)
AS says: This name has the same meaning as दक्ष. There is no defect of repetition because the word is different.(दक्षिण शब्दस्य अपि दक्ष एवार्थः।
पुनरुक्ति दोषो नास्ति, शब्दभेदात्।). He goes everywhere; He hurts;(दक्षते गच्छति हिनस्तीति वा,
दक्ष गति हिंसनयोः।)
PB says: He was pleased and propitious towards the king-elephant who had surrendered.(गजेन्द्रस्य प्रपन्नस्य यः प्रीतो दक्षिणस्तु सः।).
MC say: He is fully capable(सर्व समर्थत्वात् दक्ष:). He is lord of all(सर्व स्वामित्वात् इनः). दक्षश्चासौ इनश्च
दक्षिणः।)
Brahmaa etc are capable and are lords due to Him.(दक्षाः समर्थाः ब्रह्मादयः इनाः स्वामिनः यस्मात् सः
दक्षिणः।)
He lords over Brahmaa etc who are popularly considered capable.(लोकदृष्ट्या दक्षाः समर्थाः ब्रह्मादयः तेषाम् इनः दक्षिणः।)
Daksha(one of the Prajapati-s) has become
Prajapati because of Him.(दक्षः इनः प्रजापतिः यस्मात्
सः।)
The sun is capable of removing darkness and doing so quickly due to Him.(इनः सूर्यः, इनः सूर्ये
प्रभौ च इति अमरकोश:, इनः दक्ष: तमसः निरसने समर्थः,
शीघ्र परिहारको वा यस्मात् सः दक्षिणः।)
————–++–+++++———+++—-+—
One meaning of दक्षिण is courteous and it does not seem to figure above in the comments. दाक्षिण्य – humility, gentleness, courtesy – is a derivtive. The honorarium we give to Vaidiks, to Bhatmams, is called दक्षिणा because it is meant to be given with utmost courtesy.
When the foster-father KaNva Muni bids farewell to Shakuntala who is about to go to Dushyanta, a most memorable parting advice
is given. शुश्रूषस्व गुरून् कुरु प्रियसखीवृत्तिं सपत्नीजने।
पत्युर्विप्रकृतापि रोषणतया मास्म प्रतीपं गमः।। भूयिष्ठं भव
दक्षिणा परिजने भाग्येश्वनुत्सेकिनी। यान्त्येवं गृहिणीपदं युवतयो
वामा: कुलस्याधयः।।(4-18).(Please serve the elders;
be friendly with your co-wives; even if your husband disregards you sometime, don’t get angry and pick up a fight with him; be very gentle and COURTEOUS with your attendants; don’t get puffed up with your good fortune; the maidens qualify as housewives if they act like this; those who don’t so act, are a stigma to the family.)
ॐ दक्षिणाय नमः ॐ
VISHNU SAHASRANAAMA 648
916. पेशलः (Peshalah)
AS says: He is beautiful, attractive with regard to action, mind, speech and body.(कर्मणा, मनसा, वाचा वपुषा च शोभनत्वात् पेशलः।)
PB says: While He came rushing to rescue the elephant, His garland, garment etc were slipping and, yet, He looked beautiful.(त्वरातिशयतः स्रस्त स्रग्भूषांबरसुन्दरः। गजेन्द्ररक्षासमये योऽसौ
स्यात् पेशलः स्मृतः।)
MC say: He is very beautiful.(‘चारौ दक्षे च पेशलः’ इति अमरकोशः)
He is very efficient.(पेशल: दक्षः)
He protects, He moves everywhere.(पाति इति पे,
शलति सर्वत्र गच्छति इति शलः, शल चलने।).
He imbibes the essence of enjoyables, He is the Lord of all, He accepts the offerings of devotees.(पिबति सर्वेषां भोग्यपदार्थानांं शुभरसमिति सः, सर्वेशत्वात् ईशः, लाति भक्तैः समर्पितम् आदत्ते इति लः।).
During the phase of being, He protects; at the time of dissolution, He destroys.(पाति स्थितिकाले इति पे, शृणाति संहरति प्रलयकाले इति शरः, शृ हिंसायाम्, रलयोः अभेदात् पेशर एव पेशलः।)
——-+————————————-
पेशल also means soft and tender. It is very appropriate that this name comes after अक्रूर. One who is अक्रूर will be soft-spoken, cordial and courteous too. That’s being पेशल. However,
even crooks master the art of being suave and
sweet. Please listen to this Subhashita:
पेशलमपि खलवचनं दहतितरां मानसं सुतत्वविदां। परुषमपि सुजनवाक्यं मलयजरसवत् प्रमोदयति।।(काव्य प्रकाश X-487).(The speech of the crooks and the charlatans, though soft, scorches the minds of the knowledgeable. The speech of the good and the righteous, though not so gentle, becomes delightful like the paste of sandalwood.)
VISHNU SAHASRANAAMA 649
920. विद्वत्तमः (Vidvattamah)
AS says: He has always full knowledge of
everything, attained by none else. So, He is foremost among the knowers.(निरस्तातिशयं ज्ञानं सर्वदा सर्वगोचरम् अस्य अस्ति नेतरेषाम् इति विद्वत्तमः।)
PB says: He was very knowledgeable and superb in relieving the distress of Gajendra, the king-elephant, seized by the crocodile.
(गजेन्द्रार्ति चिकित्सायां विद्वान् विद्वत्तम: तु सः।)
MC say: He is foremost among the Knowers.
(विद्वान् ज्ञानी, अतिशयेन विद्वान् विद्वत्तम: सर्वं सर्वातिशयं
जानाति इत्यभिप्रायः।)
He is foremost among spiritual instructors.
(विद्वान् अध्यात्मवेदकः, अतिशयेन विद्वान् विद्वत्तम:।)
He is sought by the learned.(विद्वद्भिः ताम्यते
अभिकांक्ष्यत इति विद्वत्तमः, तमु कांक्षायाम्।)
He seeks the learned.(विदुषः ज्ञानिनः ताम्यते
अभिकांक्षते इति विद्वत्तमः।)
———————————————
God is Omniscient. He is सर्वज्ञ. He is praised
as ईशानः सर्वविद्यानाम् (He is the custodian of all
arts and sciences. वेद is praised as सर्वज्ञानमयो
वेदः and the Upanishads say God exhaled the
Veda-s(यस्य नि:श्वसितं वेदः). So, He is naturally the fountain of all knowledge.
During अष्ठावधान सेवा we make small presentations of eight branches of knowledge
(inclusive of music) before Him. Why? To inspire Him to enrich us more and more in our
chosen field, in our speciality, be it Veda, Vedaanta, Saahitya or Music. This Seva is on par with scholars, poets and/or musicians in the old royal courts(Darbaar) trying to impress the King and curry favours.
ॐ विद्वत्तमाय नमः ॐ
VISHNU SAHASRANAAMA 650
921. वीतभयः (Veetabhayah)
AS says: He is the Lord of all and is eternally free. Hence, He is untouched by fear and the signs of Samsara.(वीतं विगतं भयं सांसारिकं संसारलक्षणं वा अस्य इति वीतभयः, सर्वेश्वरत्वात् नित्यमुक्तत्वात् च।)
PB says: The Gajendra was fearless due to Him.(वीतं भयं गजेन्द्रस्य यस्मात् वीतभयः च सः।)
MC say: He is fearless.(वीतं विगतं भयम् अस्येति वीतभयः।)
There is none frightful to Him.(वीतं विगतं भयं यस्मात् सः वीतभयः वीतभयंकर इत्यभिप्रायः।)
The Knowers are fearless of Samsara due to Him.(वीतं विगतं संसाराख्यं भयं ज्ञानिनां यस्मात् सः वीतभयः।)
The devotees are fearless due to Him.(वीतं विगतं भयं भक्तानां यस्मात् सः वीतभयः।)
He is attained by the Knowers. He is self-luminous. He goes everywhere.(वयः ज्ञानिनः, तैरेव इतः प्राप्तः वीतः, भाति स्वत एवेति भः, याति सर्वत्र इति यः।)
———–++++–++++–++-++++++-+++—–
God, surely, will be no God if He were to be a captive of fear. It is the sage, the Muni, who, (says Gita) is free from passion, fear, anger and has a steady, unwavering intelligence(वीतरागभय क्रोध: स्थितधीः मूनिरुच्यते। 2-56). God is the ideal of the Muni because all such aberrations are not in Him. HE is fear to fear itself(भयानां भयं भीषणं भीषणानाम्।.
The Veda-s repeatedly teach us to be fearless.
For example, one Sookta(2-15) in Atharva Veda, consisting of six Mantra-s, addressed to
PraaNa(जीव), has the same message: मा बिभे:
(fear not). यथा द्यौश्च पृथिवी च न बिभीतो न रिष्यतः। एवा
(means एवम्) मे प्राण मा बिभे:।। (The sky and the earth are fearless and they suffer not; likewise,
O my PraaNa, fear not!). In the succeeding five Mantraa-s the pairs are day and night, sun and the moon etc and the remaining words are same(न बिभीतो… बिभे:).
Vedanta teaches us to be fearless, वीतभय। Says Pujya Swami Vivekananda: “Upanishads
constitute the only literature in the world where you find the word अभी: (fearless) used again and again; in no other scripture in the world is this adjective applied either to God or to man ….They are a great mine of strength.”
(Complete Works, Volume 3, page 238).
ॐ वीतभयाय नमः ॐ
VISHNU SAHASRANAAMA 651
922. पुण्यश्रवणकीर्तनः (PuNyashravaNakeertanah)
AS says: Listening to His names/ legends and recitation of His names/legends is meritorious. (पुण्यं पुण्यकरं श्रवणं कीर्तनं च अस्येति पुण्यश्रवणकीर्तनः।)
PB says: Listening to and recitation of the
Gajendra Moksha episode is meritorious.
(गजेन्द्रमोक्षणं श्रुत्वा सद्यः पापात् प्रमुच्यते। यस्मात् तत् कीर्तनं पुण्यं श्रवणं चेति स स्मृतः।)
MC say: He, listening to whose legends or names and recitation of legends and names
is meritorious, is PuNyashravaNakeertanah।
(पुण्ये श्रवणकीर्तने यस्य नाम चरितादीनां सः पुण्यश्रवणकीर्तनः।)
The devotees are able to perform listening and recitation of His names and legends due to His grace.(भक्तानां पुण्ये पुण्यप्रदे श्रवणकिर्तने यस्मात् यस्य
अनुग्रहात् सः पुण्यश्रवणकीर्तनः।)
Due to पुण्य (merit) the devotees are able to
do as above and this पुण्य is confered by Him.
(पुण्येन श्रवणकीर्तने भक्तानां यस्मात् सः)
———————-++—————–++
It is said in Bhagavatam that the fruitful merit
that accrued in Krita Yuga due to meditation,
in Tretaa Yuga by sacrifices, in Dvaapara due to ceremonial service is available in Kali Yuga by chanting the names of Hari.(कृते यद् ध्यायतो विष्णुं त्रेतायां यजतो मखैः। द्वापरे परिचर्यायां कलौ तद् हरिकीर्तनात्।। Bhagavatam 12-3-52).
It is said that to them who lack पुण्य, and are stupid and crooked, devotion to Govinda will not arise in this world nor the inclination to remember Him and chant His name.(न हि अपुण्यवतां लोके मूढानां कुटिलात्मनां। भक्तिर्भवति गोविन्दे
स्मरणं कीर्तनं तथा।।).
These sentiments have been expressed by all saints wherever they may be. Says Jnanadeva:
हरि मुखें म्हणा हरि मुखें म्हणा। पुण्याची गणना कोण करी।
(vide हरिपाठ). ॐ पुण्यश्रवणकीर्तनाय नमः ॐ
VISHNU SAHASRANAAMA 652
उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः।
वीरहा रक्षणः संतो जीवनः पर्यवस्थितः।।112)(9 Names)
923. उत्तारणः (UttaaraNah)
AS says: He lifts us up from the ocean of Samsara.(संसारसागराद् उत्तारयतिर्इति उत्तारणः।)
PB says: He rescued both the elephant and the crocodile from the lake.(सरसः तौ तारितवान् इति
उत्त्तारणः।)
MC say the same as AS and add the following:
He lifts up the noble, those have risen above sins, and makes them tide over the ocean of संसार। (उत् उत्कृष्टान् पापेभ्यः उद्गतान् संसारसागराद् तारयतीति उत्तारणः।)
He lifts up His devotees from unending series of sorrow.(भक्तान् दुःखपरम्पराया: उत्तारयति इति उत्तारण:।)
He is above all sins, so उत्, He makes them tide over Samsara, so तारण। (सर्वेभ्यः पापेभ्यः उद्गतः इति उत्, तारयति संसारसागरादिति तारणः।).
He is above all, so उत्, He makes His devotees tide over a lot of undesirable happenings, so तारः, He is blissfull and strong, so णः। (सर्वोच्चत्वात् उत्, तारयति भक्तान् अनिष्टसमुदायाद् इति तारः, सुखरूपत्वाद् बलरूपत्वाद् णः।)
Highly evolved souls like Brahmaa etc are saviours of other souls due to Him.(उत् उत्कृष्टाः
ब्रह्मादयः तारणाः इतरजीवात्मनां तारकाः यस्मात् सः उत्तारणः।)
—————————-+—————-
In the 8th अनुवाक of नमक of Rudraadhyaya, Rudra is invoked as नमः प्रतणाय च उत्तरणाय च।
प्रतरण is a horizontal act – sailing across the sea.. उत्तरण is a vertical – lifting up someone from a pit, well etc. From an आध्यात्मिक point of view, God becomes प्रतरण when He answers our needs of अर्थ and काम; He becomes उत्तरण when He fulfills our urge for Dharma and Moksha.
ॐ उत्तारणाय नमः ॐ
VISHNU SAHASRANAAMA 653
924. दुष्कृतिहा (Dushkritihaa)
AS says: He ‘kills’ bad actions(I.e.our tendency to do bad actions).(दुष्कृतं पापसंज्ञितं हन्तीति दुष्कृतिहा।) He kills the evil doers, sinners(ये पापकारिणः तान् हन्तीति वा) (Gita विनाशाय च दुष्कृताम्).
PB says: With His Chakra(discus) He tore asunder the crocodile.(ग्राहं विदारयामास यस्मात्
दुष्कृतिहा च सः।)
MC say: He ensures that the exceedingly sinful, perpetually languish in darkest hell.
(दुष्कृतिन: अतिशयित पापशीलाः, तान् हन्ति ते तमसि प्रपत्य नियततया तत्र स्थिताः यथा भवन्ति तथा करोति।)Gita XVII-19,20). तान् अहं द्विषतः क्रूरान्…
He kills the excessively wicked, like the demons.(दुष्कृतय: दुष्टहिंसाशीलाः राक्षसादयः तान् हन्ति
हिनस्ति इति).
Through pilgrim-spots like Gangaa, Kaashi etc, He ‘kills’ sinful acts.(गङ्गानदीभिः काश्यादि पुण्यक्षेत्रैश्च
दुष्कृतीः हन्ति नाशयति इति।)
He makes ineffective any bad acts (unwittingly) done by devotees (दुष्कृतिं भक्तानां दुष्टं यत्नं दुष्टं कारणं वा हन्ति नाशयति इति।)
——————–++-++++—-++——++++
What is the litmus test of our spiritual growth?
Our thoughts, speech and deeds speak aloud
what we are. Good thoughts and good words must translate into good deeds, सत्कृति. When the grace of God and the Guru smiles upon us,
we will tend towards सत्कृति – good deeds – rather than दुष्कृति। God and the Guru will inspire us and give us the will and strength ‘to
do good and to be good’. This is the whole of religion, said Pujya Swami Vivekananda.
ॐ दुष्कृतिघ्ने नमः ॐ
VISHNU SAHASRANAAMA 654
925. पुण्यः (PuNyah)
AS says: He bestows puNya(holy merit) upon all those who remember Him etc(स्मरणादि कुर्वतां सर्वेषां पुण्यं करोति इति।). Through Shruti and Smriti
(Veda and Dharmashaastra), He instructs verbally about how to get पुण्य। (सर्वेषां श्रुति स्मृतिलक्षणया वाचा पुण्यमाचष्ट इति वा।).
PB says: He purifies us,too, by exposing us to listen to His Gajendra Moksha episode.(गजेन्द्रत्राणरूपया कीर्त्या अस्मदादीन् अपि पुनाति इति).
MC say: Through meritorious works He gives rise to puNya.(सत्कर्मद्वारा पुण्यं करोति इति।)
Dharma is called पुण्य; He instructs about Dharma.(पुण्यं धर्मं आचष्टे, धर्मोपदेष्टा इत्यर्थ:।)
He performs Dhaarmic deeds.(पुण्यं धर्मं करोति,
धर्मकृत् इत्यर्थः।)
His nature is to protect all, so पुः, He is full of strength, knowledge and bliss, so ण्य:।
(सर्वं पातुं रक्षितुं शीलम् अस्य अस्तीति पु:, णेन बलेन ज्ञानेन आनन्देन च पूर्णत्वात् ण्य:।)
——-+++++–+++++—++-++++++———– Naming God Himself as पुण्य amounts to saying that all our activities centred around Him give rise to पुण्य too. Sevaa is recommended by all saints as the best bestower of पुण्य because we are supposed to see Him/Her in all beings when we serve.
It is said: The hands that help are holier than the lips that pray. The last words uttered by Sri
RamakrishNa were: शिवज्ञाने जीवसेवा. Pujya Swami Keshavashram says: परोपकारा इतुकें
पुण्य, नाहीं जगती आणिक अन्य।(XXI-50 CGPCh). Says Santa Tukaram too: पुण्य पर उपकार पाप तें
परपीडां।
Not all are fortunate enough to remember Him. We get the inclination to love God only if we have a backlog of पुण्य. Says Santa Tukaram: बहुत सुकृताची जोडी। म्हणुनी विठ्ठलीं आवडी।। Since God is पुण्य, everything that has emanated from Him is also पुण्य. In the Gita the Lord calls the smell in the earth(when the first shower soaks the parched earth) as पुण्य (पुण्यो गन्धः पृथिव्यां च। 7-9). ॐ पुण्याय नमः ॐ
VISHNU SAHASRANAAMA 655
926. दुःस्वप्ननाशनः (Duhsvapnanaashanah)
AS says: Meditated upon, praised, sung and/or worshipped, He wards off bad dreams, nightmares etc which portend oncoming bad events.(भाविनो अनर्थस्य सूचकान् दु़:स्वप्नान्
नाशयति ध्यात: स्तुत: कीर्तित: पूजितश्चेति दु:स्वप्ननाशन:।)
PB says: He wipes out the evil effects of bad dreams for those who do जप of the chapter on Gajendra Moksha.(गजेन्द्रमोक्षणाध्याय जपात् दु:स्वप्नजं फलं नाशयति अंजसा योऽसौ दुःस्वप्ननाशनः।).
MC say: He ensures that the evil effects of bad dreams will not occur.(दुःस्वप्नं नाशयति तत्परिणामभूतानि अनिष्टानि यथा न संभवन्ति तथा करोतीति
द:स्वप्ननाशनः।).
He wards off sorrow and dreams(दुः दुःखम्, स्वप्नश्च
दुःस्वप्नौ नाशयतीति दुःस्वप्ननाशनः।)
MC have given some more meanings, but, they sound a bit laboured and far-fetched, so I am skipping them. This policy I am following, in fact, for their comments on all names.
——+—–++++—-+++-+++++—+++–++++
Dreams are also त्रिगुणात्मक like the conscious mind. The socalled दुःस्वप्न are indicative of our need to strengthen our सत्वगुण. They are signals sent by the hidden layers of our mind to reinforce our साधना. As we consciously go nearer and nearer to Him more and more through नामस्मरण, जप, स्वाध्याय etc, the complexion of our dreams, too, will change.
Memorable events and images relating to, say
Shirali, Karla etc, may replace ‘bad dreams'(दुः स्वप्न). Hence His name: दुःस्वप्ननाशन.
ॐ दुःस्वप्ननाशनाय नमः ॐ
VISHNU SAHASRANAAMA 656
927. वीरहा (Veerahaa)
AS says: He confers liberation to those trapped in Samsara and puts an end to their
wanderings in different births.(विविधाः संसारिणां
गतिः मुक्तिप्रदानेन हन्तीति वीरहा।(हन गतौ।)
PB says: He killed the valiant crocodile that was tormenting the elephant.(वीरं तद्बाधकं ग्राहं हतवान् इति वीरहा।)(मोक्षयामास नागेन्द्रं पाशेभ्यः शरणागतम्।)
MC say: As Veda Vyasa, He repudiated contrary and controversial doctrines.(इराः वाचः, विरुद्धाः इरा: येषु तादृशानि मतानि हन्ति वेदव्यासावतारे
निराकरॊति इति वीरहा।).
He is specially present as Vibhooti within those with distinguished speech.(विशिष्टाः इराः वाचः येषु तान् हन्ति विभूतिरूपेण गच्छतीति वीरहा, हन् गतौ।)
He condemns to darkness those who act contrary to scriptures.(शास्त्रविरुद्धम् ईरयन्ति गच्छन्तीति वीराः, शास्त्रविरुद्धानुष्ठातारः, तान् हन्ति तमसि
पातयति इति वीरहा।).
His special presence is there in GaruDa and the wind.(विः गरुडः, ईरः वायुः, तौ वीरौ हन्ति गच्छतीति
नियामकतया प्रविशतीति वीरहा।)(Gita वैनतेयश्च पक्षिणाम्
10-30, पवनः पवताम् अस्मि 10-31).
—-+–+++++++—++—+++—-++—+++—-+
The literal, most obvious meaning of वीरहा is the killer(हा) of the brave(वीर). Since the portfolio of संहार is with Rudra, there is a most touching prayer in नमक(10th अनुवाक) of Rudraadhyaya: मा नस्तोके तनये मा न आयुषि,मा नो गोषु मा नो अश्वेषु रीरिषः। वीरान् मा नो रुद्र भामितो, अवधीः हविष्मन्तो नमसा विधेम।।(O Rudra, in a fit of anger, pray don’t trouble our children, our sons, our cattle, horses and our BRAVE WARRIORS. Pray don’t ‘trouble’ our आयुष्य (life-span). We pay homage to Thee by our salutations and oblations.)
I will venture to give one more meaning of वीरहा. साहित्य दर्पण of Vishwanatha PaNDita lists four kinds of वीर-s: दानवीर, दयावीर, धर्मवीर and युद्धवीर. The Lord enters(हन गतौ) them as His विभूति. ॐ वीरघ्ने नमः ॐ
VISHNU SAHASRANAAMA 657
928. रक्षणः (RakshaNah)
AS says: By being in the SatvaguNa-mode, He protects the three worlds.(सत्वं गुणम् अधिष्ठाय जगत्
त्रयरक्षकः।)
PB says: He took care of Gajendra by touch,
embrace etc.(स्पर्श संश्लेषणाद्यै तं रक्षतीति स रक्षणः।)
MC say: He is the protector.(रक्षतीति रक्षणः।)
Through parents, He becomes the protector.
(पित्रादिभिः रक्षयतीति रक्षणः).
He is the field of happiness. He is happiness
Himself.(रस्य सुखस्य क्षः क्षेत्रमिव रक्षः, सुखात्मकत्वात्
नश्च रक्षणः।)(क्ष: क्षेत्रे इति मेदिनी)
He delights the devotees, so रः, He wipes out their sorrow, so क्षणः। (रमयति भक्तान् इति रः, क्षणोति
भक्तानां दुःखं इति क्षणः, क्षणु हिंसायाम्।).
——-++————-+—–+++++++++—++
He is the saviour who protects the child in the womb. (स रक्षिता रक्षति यो हि गर्भे – Yama in Bhagavatam 7-2-33).
An object fallen on the road will be safe if He wills its protection; else, even a thing at home will perish.(पथि च्युतं तिष्ठति दिष्टरक्षितं। गृहे स्थितं तद्विहतं
विनश्यति।। भागवतम् 7-2-33).
When Thou art the protector, of what avail are the other protectors? If Thou art not the protector, then, too, of what avail are the other
protectors? Thinking like this, I seek refuge in Thee.(त्वयि रक्षति रक्षकैः किमन्यैः, त्वयि चारक्षति
रक्षकैः किमन्यैः। इति निश्चितधीः श्रयामि नित्यम्।) says the
great scholar-devotee Vedanta Deshika. Have we not heard देव तारी त्याला कोण मारी?
ॐ रक्षणाय नमः ॐ
VISHNU SAHASRANAAMA 658
929. सन्तः (Santah)
VISHNU SAHASRANAAMA 659
930. जीवनः (Jeevanah)
AS says: He lends life to all beings by becoming PraaNa.(सर्वाः प्रजाः प्राणरूपेण जीवयन् जीवनः।).
PB says: After killing the crocodile, HE made it alive as a Gandharva and thus nullified the curse he was given earlier(to be a crocodile).
(स्वहस्तेन हतं ग्राहं गन्धर्वत्वेन जीवयन्। पूर्वशापं निरस्याथ
यस्तिष्ठति स जीवनः।).
MC say: He makes the beings alive.(भूतानि जीवयति इति जीवनः।)
He leads the soul to assume body as also to shed it.( जीवं शरीरं प्रति नयति प्रापयति अपनयति
निर्यापयति इति।)
He inspires and motivates the souls.(जीवान् नयति
प्रणयतीति जीवनः।)
He gives life to senses and inspires and activates them.(जीवयति इन्द्रियाणि संजीवयति इति जीवः, तथा नयति प्रेरयति इति नः।)
Livelihood is also called जीव. He provides it to the souls.(जीवः वृत्तिः जीवनोपाय इति यावत्, तं नयति
प्रापयति इति जीवनः।)
Brihaspati is called जीव. God inspires him.(जीवः
बृहस्पतिः, तं नयति प्रणयति प्रेरयति इति जीवनः।)
He conduces the souls to worlds commensurate with their entitlement.(जीवान् नयति तत्तद्योग्यलोकान् प्रति इति जीवनः।)
—————-+++++————–++++-++
God is the fountain of life. “I am the life in all beings” says He in Gita(जीवनं सर्वभूतेषु।
VII-9). He is the प्राण of प्राण (प्राणस्य प्राणः) says
Kenopanishad. “Who will move, who will live if
this self-effulgent, blissful,infinite Atman is not there?” says Taittiriya Upanishad (कौह्येवान्यात्
कः प्राण्यात् यद्येष आकाशः आनन्दो न स्यात्। 2-7-1).
The five elements sustain life. The sun and the moon are also essential for life. They have all emanated from God, so God is the mainspring of life(जीवनं). Our Vedic forbears were not world -weary. They had a great zest for life. “This world is dearest to me” (अयं लोकःप्रियतमः) says a sage in RgVeda 5-30-17). One prayer that pops up again and again in the Veda-s is ज्योक् च सूर्यं दृशे (May I see the sun for a long time). “Let us live for a hundred autumns” (जीवेम शरदः शतम्) – thus did our ancestors pray to be centenarians.. They blessed others, too, likewise.(शतं जीव शरदो वर्धमानः शतं हेमन्तान् शतमु वसन्तान्…..May you live for a hundred autumns, a hundred winters and a hundred springs!). जीवन is a synonym for water also. Water, to retain its purity, must keep flowing. When it stagnates, it stinks.
Same is true of life too. ॐ जीवनाय नमः ॐ
VISHNU SAHASRANAAMA 660
931. पर्यवस्थितः (Paryavasthitah)
AS says: He is omnipresent, having enveloped the universe on all sides.(परितः सर्वतो विश्वं व्याप्य अवस्थित इति पर्यवस्थितः।).
PB says: He stood around the Gajendra(King Elephant) with parental affection.(प्रीतिमान् पुण्डरीकाक्ष: वात्सल्यात् तं गजेन्द्रं परितः अवस्थितः इति
पर्यवस्थितः।)
MC say: He is present allround.(परितः सर्वतः अवतिष्ठति इति पर्यवस्थितः।)
He is present allround to give protection.(परितः सर्वत्र अवाय रक्षणाय स्थितत्वात् पर्यवस्थितः।)
The prrsiding deities of the five elements are
there protecting us on all sides. He enters them as their controller.(परितः अवन्ति इति पर्यवाः
तत्त्वाभिमानिनः, तेषु नियामकतया तिष्ठति इति पर्यवस्थितः।)
He is present, encircling the sacrifice.(यज्ञस्य परितः अवतिष्ठति इति पर्यवस्थितः।)
He establishes Prakriti etc(the five cosmic elements etc) allround.(प्रकृत्यादीन् परितः अवस्थापयतीति पर्यवस्थितः।)
———–++———–++———–+—–
To devotees like Prahlada and saints of all times and climes, God is पर्यवस्थितः –
present all around him/her. His is not a passive presence. This epithet has an active aura about it. He stands to ensure no harm comes to us. Since He is here, there and everywhere,
AS wonders how formal worship is possible?
पूर्णस्य आवाहनं कुत्र?(How can I say to the Infinite
“Please come in”?). सर्वाधारस्य चासनम् (He is the supporting base for everything, so does it make sense to offer Him a seat?). He is purity itself, so how can I arrange a bath for Him
(निर्मलस्य कुत: स्नानं?). In this vein AS goes on in His hymn परापूजा, wondering at the futility of the conventional courtesies(उपचार) of Poojaa.
Santa Tukaram wonders: काय उपचार करूं पाण्डुरङ्गा।
हेंचि मज सांगा विचारूनि।(O Panduranga, what courtesies of hospitality shall I extend to Thee? Pray think and tell me.).
Saint Purandaradaasa also says in despair: “How can I please Thee? How can I worship Thee?”(ಹ್ಯಾಗೆ ಮೆಚ್ಚಿಸಲಿ ಅರ್ಚಿಸಲಿ ನಿನ್ನ?).
ॐ पर्यवस्थिताय नमः ॐ
VISHNU SAHASRANAAMA 661
अनन्तरूपोऽनन्तश्री: जितमन्युः भयापहः।
VISHNU SAHASRANAAMA 662
933. अनन्तश्री(Anantashree)
AS says: His transcendental powers are infinite, unlimited. (अनन्ता अपरिमिता श्रीः परा शक्तिः अस्येति अनन्तश्री:।) Shvetaashvatara Upanishad says: “It is heard that His powers are diverse”(परास्य शक्तिः विविधैव श्रूयते).
PB says: He confers upon those surrendered to Him not only the good fortune to attain Him, but, the infinite powers that are perpetually inherent in Him.(देयाः स्वप्राप्तिपर्यन्ताः श्रियोऽऽनन्ताश्च नित्यशः। प्रपन्नेभ्यो यस्य सन्ति सः अनन्तश्री: इति स्मृतः।।)
MC say: Shree is Lakshmi, His spouse, who is also(like Him) not affected by limitations of space and time.(अनन्ता देशतः कालतः च अन्तरहिता
श्रीः यस्य पत्नीत्वेन सः अनन्तश्रीः।).
(In His SaguNa mode) His non-material ‘wealth of sense organs’ is infinite, unlimited and indestructible. (अनन्ता अपरिमिता नाशरहिता वा श्रीः इन्द्रियसम्पत् यस्य सः अनन्तश्रीः।). Our indriya-s are
प्राकृत (material), His are non-material(अप्राकृत).
His wealth of virtues like desirelessness etc is
endless and indestructible.(अनन्ता अपरिमिता नाशरहिता वा श्रीः नैरपेक्ष्यादिगुणसम्पत् यस्य सः।)
He is the shelter for innumerable souls.
(अनन्तैः असंख्यातैः जीवात्मभिः श्रीयते आश्रीयते इति अनन्तश्रीः।).
Ananta is Aadishesha and he is resorted to as bed by Him.(अनन्तः शेषः, शेषशयनत्वात् शय्यात्वेन अनन्तं
श्रयति इव अनन्तश्री:।).
He is not limited by space, time and attributes.So He is Ananta. All resort to Him, so He is Shree.(देशतः कालतः गुणतश्च अन्तरहितत्वात् अनन्तः। श्रीयते सर्वैः इति श्री:, अनन्तश्चासौ श्रीश्च अनन्तश्री:।
His special manifestations(vibhooti-s) are Shree. They are endless.(श्रीः विभूतिः, अनन्ताः श्रियः
विभूतयः यस्य सः अनन्तश्रीः।)
——–+—————–+————-++++
ॐ अनन्तश्रिये नमः ॐ
VISHNU SAHASRANAAMA 663
934. जितमन्युः (Jitamanyuh)
AS says: He has conquered anger.(मन्युः क्रोधो जितो येन स जितमन्युः।)
PB says: After killing the aquatic creature(crocodile) which was the enemy of the elephant, VishNu conquered His anger.
(गजेन्द्रद्वेषिणे क्रोधो जलकीटाय यः स्थितः। तं मन्युं जितवान्
योऽसौ जितमन्युः प्रकथ्यते।।).
MC say: Jita has the meaning of superb or superior. His anger is excellent.(उत्कृष्टः मन्युः यस्य सः।). It is excellent because it is not out of स्वार्थ, but, परार्थ – बहुजन हिताय बहुजन सुखाय।
He has anger under His control.(जितः वशस्थः मन्युः स्वक्रोध: येन सः जितमन्युः।). He has under His control anger of all.(जितः वशस्थः मन्युः सर्वेषाम् अपि क्रोधः येन सः।). He can pacify all at will.
मन्यु has the meaning of Yajna also. All yajna-s are under His control,.(मन्युः यज्ञः, जिताः वशस्थाः मन्यवः यज्ञाः येन सः, ‘मन्युः क्रुधि दैन्ये शोके यज्ञे च’ इति मेदिनी।(मेदिनी is a dictionary).
He excels all, so जितः, He is all-knowing, so मन्युः। (सर्वोत्कृष्टत्वात् जितः, मन्यते सर्वं जानातीति मन्युः।).
Manyu also means sorrow and helplessness(distress). He conquers the grief and distress of the souls.(मन्युः शोकः दैन्यं वा, जीवात्मनां मन्युः जितः येन सः जितमन्युः।)
मन्यु means शोक and, by its association, मोह etc.
They are conquered by Him (when He is in the अवतार mode).(जितः अभिभूतः मन्युः शोकः, तदुपलक्षित मोहादिश्च येन सः जितमन्युः।)
He, by whose grace, the Knowers conquer grief, delusion etc, is Jitamanyuh.(जितः ज्ञानिभिः अभिभूत: मन्युः शोकमोहादिः यस्मात् यदनुग्रहात् सः जितमन्युः।)
(CONTD) V.RAJAGOPAL BHAT 13-09-2023
—++—–++——-+–++++-+++———+++
Manyu has several meanings, two important are anger(क्रोध) and enthusiasm (उत्साह). As far as क्रोध is concerned, no.462, जितक्रोध has been already covered by us. I wonder why the meaning उत्साह has been slurred over by the
revered commentators above.
There is a Sookta(hymn) called Manyu Sookta in RgVeda(10-83-84/1-7). It is in praise of उत्साह, it celebrates उत्साह. One Mantra reads: मन्युरिन्द्रो
मन्युरेवास देवो मन्युर्होता वरुणो जातवेदाः।मन्युं विश ईळते
मानुषीर्या: पाहि नो मन्यो तपसा सजोषा:।।(मन्यु is Indra, Manyu is god, Manyu is the sacrificer, Manyu is Varuna and Agni. All human beings invoke Manyu in praise. O Manyu, pray be strong and protect us.). Manyu(enthusiasm) has been deified, raised to the level of a god. Please note it is not said that Indra or VaruNa etc have मन्यु. What is asserted is the converse: Manyu is Indra, Manyu is VaruNa etc. It is like saying Truth is God, Love is God etc instead of the converse..Further, we read:
अभीहि मन्यो तवसा तवीयान् (Come unto me, O Manyu, endowed with strength). Mere उत्साह is not enough; it should be backed by strength.
Enthusiasm devoid of strength will be just bravado and comical(उत्तरकुमारागेले पौरुष as the saying goes in Amchi). Abhimanyu of Mahabharata fame was full of enthusiasm (अभितः मन्युः यस्य सः) for his young age. But, alas, his enthusiasm got the better of his discretion and he was trapped in the चक्रव्यूह.
God ,says VSN, is Jitamanyuh(name no.934 above). It means He knows when to rein in His enthusiasm. This name is a message to us to be likewise. Runaway, irrational enthusiasm can be counter-productive.
Manyu Sookta (यस्ते मन्यो अविधत्….) is regularly chanted at Shirali and elsewhere. We glorify enthusiasm and invoke it as part of temple worship! This is the glory of our Sanatana Dharma. Late Pandit Shri Shripad Damodar Satvalekar has translated into Marathi this Sookta as उत्साह सूक्त. ॐ जितमन्यवे नमः ॐ
VISHNU SAHASRANAAMA 664
935. भयापहः (Bhayaapahah)
AS says: He wipes out the fear arising out of Samsara.(भयं संसारजं पुंसां अपघ्नन् भयापह:।).
PB says: He removes the fear of being orphans
from persons like me out of His parental affection for us.(अनाथत्वभयं हन्ति वात्सल्येनैव मादृशां ।
भयापहः समाख्यातः।).
MC say: He wards off fear of all sorts.(भयं नानाविधं अपहन्ति इति भयापहः।).
He wards off the fear called Samsaara.(भयं संसारात्मकं अपहन्तीति भयापह:।).
He kills the frightful demons etc.(, भयानि भयङ्कराः असुरादयः, तानि अपहन्तीति भयापह:।)
He ensures the natural properties of things are stable and don’t go away.(भः स्वभावः, तस्य यः यानं चालनम् इति यावत्, तं अपहन्ति परिहरति इति भयापह:।).
———+—————+–++++++++++++++
God wards off our fear, so He is भयापह. He can do this because He is Himself fearless. This has been told vide name no. 921, वीतभय.
Because He is वीतभय, He can be भयापह।
How does God ward off fear? By instilling in us the unwavering faith that He is always with us.
With this faith as a talisman, we brave all odds in life. No nervous breakdown, no need to call a psychiatrist, no impulse to throw away the gift of life This विश्वास in God and the Sadguru
becomes the श्वास of the soul.
There is a Vedic prayer for freedom from fear.
अभयं मित्राद् अभयम् अमित्राद्। अभयं ज्ञाताद् अभयं पुरो यः।
अभयम् नक्तं अभयं दिवा नः। सर्वा आशा मम मित्रं भवन्तु।।
(Atharva Veda 19-15-6).
(May I be fearless of the friend, fearless of the foe.; fearless of the known, fearless of the unknown; may our nights be without fear, our days without fear; may all the directions be my
friends.). ‘May I be fearless of the friend’ – this sounds a bit intriguing, but no, this is a species who have enriched English language with a new word: frenemy(outwardly friendly, but, inwardly plotting against the friend)(गोमुख व्याघ्र in the language of Panchatantra).. This breed thrives in politics!
ॐ भयापहाय नमः ॐ
VISHNU SAHASRANAAMA 665
936. चतुरश्रः (Chaturashrah)
AS says: One who acts justly is Chaturashra.
He dispenses the fruits of Karma to mankind in strict accordance with our Karma.(न्यायसमवेतः चतुरश्र:, पुंसां कर्मानुरूपं फलं प्रयच्छति इति चतुरश्र:।).
PB says: He does what is proper in a given situation. He is equal to all.(युक्तकारी सर्वंसमः
चतुरश्र: स कीर्तितः।)
MC say: He moves everywhere and He is very
skillful.(चतुरः कुशलः गन्ता च इति चतुरश्र:, सृ गतौ।)
He moves in all directions; He gives protection to His devotees.(चतस्रष्वपि दिक्षु असति गच्छति इति
चतुरसः। तादृशः सन् राति भक्तेभ्यः रक्षणं ददाति इति रः, चतुरसर एव चतुरस्रः।)
He enters into the skillful as their inner regulator.(चतुरेषु सरति नियामकतया गच्छति इति चतुरस्रः।)
Skillful that He is, He has complete understanding of the Veda-s.(चतुरः वेदान् अधिकं सरति अवगच्छति इति चतुरस्रः।).
MC have the reading चतुरस्रः while AS and PB have चतुरश्र:।
———++++——————————–
In His Upadesha Saaram, Bhagavan RamaNa Maharshi says: कर्तुराज्ञया प्राप्यते फलम्, कर्म किं करं, कर्म तज्जडम्।(By the command of the Doer(Creator),the fruit(of Karma) is obtained. What can Karma do? Karma is inert.). There is a ब्रह्म सूत्र (2-1-34) वैषम्यनैर्घृण्ये न, सापेक्षत्वात्।
(God is impartial; He is above undue favour and unkind disfavour). Commenting on this, AS says: God is s general, common cause(साधारण कारण) like rain. The disparity in the yields of crops of paddy, millets etc is relative(सापेक्ष) to the quality of the seeds. So, too, God cannot be faulted with undue preference.and unkind prejudice(ईश्वरस्तु पर्जन्यवत् द्रष्टव्य:, यथा हि पर्जन्यो व्रीहियवादि सृष्टौ साधारणं कारणं भवति, व्रीहि यवादि वैषम्ये तत्तद् बीजगतानि एव असाधारणानि सामर्थ्यानि कारणानि भवन्ति, एवम् ईश्वर: सापेक्षत्वात् न वैषम्य नैर्घृण्याभ्यां दुष्यति।) Hence, God is Chaturashra, impartial and just.
ॐ चतुरश्राय नमः ॐ
VISHNU SAHASRANAAMA 666
937. गभीरात्मा (Gabheeraatmaa)
AS says: He is unfathomable; impossible to be limited (by space and time).(आत्मा स्वरूपं चित्तं वा गभीरं परिच्छेत्त्तुम् अशक्यमस्य इति।).
PB says: He is too profound and unfathomable for even Brahmaa etc.(चतुर्मुखादीनाम् अपि अप्रधृष्यं
गाम्भीर्यं यस्य विद्यते सः।)
MC say: He is difficult to be known.(दुर्जेयत्वाद्गगभीरः।
उपदेशादिद्वारा विस्तारयति इति गभीरात्मा।).
The very deep ocean is like His symbol.(गभीरः निम्न: सागरः आत्मा विग्रह इव यस्य सः गभीरात्मा।)
He goes everywhere, so गः, He is fearsome to all, so भीरः, being inner monitor of all, He is
आत्मा। (गच्छति सर्वत्र इति गः, सर्वेषाम् अपि भयं राति इति भीर:, सर्वान्तर्यामित्वात् आत्मा च।)
The unfathomable nature of oceans etc is due to Him.(समुद्रादीनां गभीरः आत्मा स्वभावः यस्मात् सः गभीरात्मा।)
————++——————————-
God is unfathomable(गभीरात्मा). Beholding Lord’s cosmic form(विश्वरूप), Arjuna exclaims: “O Vishveshvara, O Vishvaroopa, I am unable to see the end, the middle and the beginning of Your form”(Gita XI-16). When Lord Shiva had manifested as a very tall column of light, Brahmaa flew above on His swan and VishNu burrowed down into the earth to find out the
upper and lower tips, but, could not because it was unfathomable. Of course, Brahmaa lied and paid dearly for his lie.
His excellences, His attributes are unfathomable. As already explained in an earlier post, while commenting on no.763(नैकशृङ्ग), Acharya Pushpadanta in his शिवमहिम्न स्तोत्र, says that even Goddess Saraswati fails miserably to enumerate His attributes, holding the branch of Kalpavraksha as a quill.(लिखति यदि गृहीत्वा शारदा सर्वकालं। तदपि तव गुणानामीश पारं न याति।।).
Says Samartha Ramdas in Daasbodh: विचित्र भगवन्ताची करणी, वर्णवेना सहस्रफणी। तेणें केली उभवणी,
अनन्त ब्रह्माण्डाची। 8-3-11.(God’s workmanship is wonderful. Even Aadi-Shesha with his thousand fangs cannot describe it. He(God)
has created this infinite universe.)
ॐ गभीरात्मने नमः ॐ
VISHNU SAHASRANAAMA 667
938. विदिशः (Vidishah)
AS says: To the qualified and eligible, He confers various ‘fruits’ magnificently.(विविधानि
फलानि अधिकारिभ्यो विशेषेण दिशति ददातीति विदिश:।).
The fruits symbolise Grace(अनुग्रह).
PB says: He is far, faraway(out of reach) for even the celestials(gods and goddesses), who offer their prayers and praise with voices choked(emotionally) and in utter humility.(विनयात् गद्गद स्तोत्रगिराम् अपि दिवौकसां। दूरे अस्य विविधा
दिशाः देशाः इति विदिशः।)
MC say: To devotees, He bestows various
Purushaarth-s(धर्म अर्थ काम मोक्ष).(भक्तानां विविधान्
पुरुषार्थान् दिशति ददाति इति विदिश:).
He gives differently, variously.(विविधं दिशति ददाति इति।).
He confers ज्ञान to the Knowers.(दिशति ज्ञानं ददातीति दिशः, वयः ज्ञानिनः, तेषां दिशः विदिश:।).Gita ज्ञानं
ज्ञानवतां चाहम्। X-38).
He confers strength to the strong.(दिशति बलमिति
दिशः, वं बलं येषाम् अस्तीति विनः, तेषां दिशः विदिश:)
Gita बलं बलवताम् अस्मि VII-11.
Through the Knowers, He provides spiritual instruction.(विभि: ज्ञानिभिः, तद् द्वारा दिशति विद्योपदेशं
ददातीति विदिश:)
He is unique, so वि, He is universally benevolent, so दिशः।(विशिष्टत्वात् विः, दिशति सर्वेभ्यः सर्वमिति दिशः।)
To Indra etc, He allots and regulates their respective directions like east etc.(इन्द्रादिभ्यः विशिष्टाः दिशाः प्राच्यादि दिशाः नियम्यतया सन्ति यस्मात् सः विदिश:।).
Happiness in the Knowers is from Him(His gift).
(विदि ज्ञानिनि शं सुखं यस्मात् सः विदिश:).
To the unrighteous, He gives contrarily.(असतां विरुद्धं दिशति इति विदिश:).
————-+-++++————————-
God gives(दिशति ) variously(वि विविध) to us as per our choice, inclination, eligibility etc. The Lord says in Gita: चतुर्विधाः भजन्ते मां जनाः सुकृतिनोऽर्जुन। आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।
(VII-16). To the four kinds of devotees, His gifts vary from each other. He relieves distress of the distressed (आर्त). To the curious to know (जिज्ञासु), He gives knowledge. To those who are desirous of various goods of life(अर्थार्थी), He gives them what they want. To the ज्ञानी, the Knower, He gives away Himself. Says the Lord: I am very dear to the ज्ञानी and he is very dear to me ( प्रियो हि ज्ञानिनोऽत्यर्थम् अहं सः च मम प्रियः।। 7-17). The saying लोको भिन्नरुचिः (people have different tastes) is known to Him and, so, He is Vidisha.
ॐ विदिशाय नमः ॐ
VISHNU SAHASRANAAMA 668
939. व्यादिश: (Vyaadishah)
AS says: To Indra etc He issues various orders.
(विविधाम् आज्ञां शक्रादीनां कुर्वन् व्यादिशः।).
PB says: To Brahmaa etc He provides their seats and designations.(ब्रह्मादीनां तेषाम् अभिमत
स्थानम् अतिसृजति इति व्यादिश:)
MC say: He orders gods etc who are special,Knowers and mighty in respect of their
duties.(विशिष्टान् वीन् विनो वा देवादीन् आदिशति तत्तत्
कर्तव्येषु आज्ञापयति इति व्यादिशः।)
He is unique, Knower and Mighty, so विः, He engages all in their respective duties, so आदिशः।(विशिष्टः विः वी ज्ञानी बलशाली वा, आदिशति सर्वान्
तत्तत् कार्येषु आज्ञापयतीति आदिश:।).
He orders the bird(वि) GaruDa to serve as His mount and carry Him.(विं गरुडम् आदिशति स्ववाहनतया स्वस्य भरणे आज्ञापयतीति व्यादिश:।).
He has none above, to order Him.(आदिशति इति आदिश:, आज्ञापकः। विगतः आदिशः यस्मात् सः।)
To devotees He gives a unique joy.( भक्तेभ्य: विशिष्टं आम् आनन्दं दिशति ददातीति व्यादिश:।)
The Knowers are वयः, to those who are foremost among them, He gives happiness, success, auspiciousness, fame etc(वयः ज्ञानिनः, तेषु आदयः प्रधानाः व्यादयः, तेषां शं सुखं श्रेयः मङ्गलं कीर्तिर्वा यस्मात् सः व्यादिश:।).
Veda is beginningless, so व्यादि. He, from whom such scripture emanates.(विगतः आदिः यस्य तत् व्यादि अनादि, तादृशं शं वेदशास्त्रं यस्मात् सः व्यादिशः।).
———————————+++——–
Just as God gives differently (विदिशः), He orders, too,differently(व्यादिशः). Shruti and Smriti are His commandments (श्रुति स्मृति ममैवाज्ञे). This difference is the basis of वर्णाश्रम धर्म. His ‘orders’ to the four वर्ण-s and four आश्रम-s are not same. Their duties differ.
God has even programmed our senses and they dutifully obey His आदेश. The eye does not hear nor the ear sees. His ‘orders’ are obeyed scrupulously(यथा धाता पूर्वम् अकल्पयत्). Same is true of the cosmic elements as well as the sun and the moon.
ॐ व्यादिशाय नमः ॐ
VISHNU SAHASRANAAMA 669
940. दिशः (Dishah)
AS says: Through Veda, He gives to one and all ‘fruits’ commensurate with their respective
karma.(समस्तानां कर्मणां फलानि दिशन् वेदात्मना दिशः।).
PB says: Always He keeps Brahmaa etc engaged in discharging all their duties by ordering them.(धात्रादीन् सर्वकृत्येषु हि आज्ञापयति यः सदा। दिशः स तु समाख्यातः।)
MC say: He orders respective duties.(दिशति आदिशति तत्तत कर्म आज्ञापयति इति दिशः।)
He gives to all what they deserve.(दिशति सर्वेभ्यः
तत्तत् योग्यमिति दिशः।).
He confers Dharma, ज्ञान etc.(दिशति धर्मज्ञानादि ददातीति दिशः।)
Through Veda Vyasa etc, He imparts spiritual
instruction to the good and the righteous. (वेदव्यासादिरूपैः सात्विकेभ्यः उपदिशति इति)
Through Shruti and Smriti, He points out Dharma and Adharma.(श्रुति स्मृतिद्वारा धर्माधर्मौ निर्दिशति इति दिशः।)
——————————++—-++——
दिश् means to give and God is both a Giver and a Forgiver. AS uses this verb often in His hymns. In verse 29 of Shivanandalahari, He prays: वीक्षां मे दिश चाक्षुषीं सकरुणां दिव्यैः चिरं प्रार्थिताम्। शम्भो लोकगुरो मदीयमनसः सौख्योपदेशं कुरु।।(O Shambho, O World-Teacher! Pray confer(दिश ) on me Thy compassionate glance, for which the gods, too, have been praying for long.).
In आनन्दलहरी, AS prays: O Mother, Though I am wanting in the depth of my devotion due to my wavering mind, I deserve to be looked at compassionately by Thee. The cloud gives (sheds) (दिशति ) drops of sweet water into the mouth of the Chaataka bird(whether it prays or not). I am, indeed, very concerned as to how I can incline my Buddhi towards Thee! (प्रभूता भक्तिस्ते यदपि न ममालोलमनसः। त्वया तु श्रीमत्या सदयमवलोक्योऽहमधुना।। पयोदः पानीयं दिशति मधुरं चातकमुखे। भृशं शङ्के कैर्वा विधिभिरनुनीता मम मतिः।।).
ॐ दिशाय नमः ॐ
VISHNU SAHASRANAAMA 670
अनादिर्भूभुवो लक्ष्मीः सुवीरो रुचिराङ्गदः।
जननो जनजन्मादि: भीमो भीमपराक्रमः।।(114)(9 Names)
941. अनादिः (Anaadih)
AS says: He has no cause.(आदिः कारणम् अस्य न विद्यत इति अनादिः, सर्वकारणत्वात्।)
PB says: Devotees, gods and goddesses, whose devotion is for some other deity, don’t address VishNu as their Lord.(देवतान्तरभक्तैः यः देवताभिश्व सर्वदा। नादीयते स्वामितयेति अनादिः परिकीर्तितः।)
(There was a period in our history when Shaiva
Vs VaishNava feud was very bitter.)
MC say: He is beginningless in respect of His nature, (non-material) body, (non-material) senses, actions and attributes is अनादि।(स्वरूपतः देहतः इन्द्रियतः क्रियातः गुणतोऽपि आदिरहितत्वात् अनादिः। Gita अनादिमत् परं ब्रह्म XIII-13). Beholding Vishvaroopa of the Lord, Arjuna says: I am not seeing the end, the middle or the beginning of Your Cosmic Form (नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप। Gita XI-16).
There is none other at the beginning.(आदिः आद्यः, न विद्यत आदिः यस्मात् सः अनादिः).
He is accepted as the Lord by Mukhya PraaNa.
(अनेन मुख्यप्राणेन आदीयते स्वामितया स्वीक्रियते इति अनादिः।).
He energises and activates all, so अनः, He is the universal cause, so आदिः। (सर्वं अनयति चेष्टयति
इति अनः, सर्वस्य कारणत्वात् च आदिः।
———————————————-God has neither आदि nor अन्त and so, He is
limitless. Acharya Pushpadanta says: O Girisha! Brahmaa and VishNu, both looking
radiant, strove to limit Thee, the former soaring above and the latter diving down. They
realised it was futile and began to glorify Thee
with hymns with faith and devotion ,and lo, Thou manifested before them. Can devotion and service towards Thee go fruitless?(तवैश्वर्यं यत्नाद् उपरि विरिञ्चो हरिरधः। परिच्छेत्तुम् यातौ अनलमनलस्कन्धवपुषः।। ततो भक्तिश्रद्धागुरु गृणद्भ्यां गिरिश यत्। स्वयं तस्थे ताभ्यां तव किमनुवृत्तिर्न फलति।।)(शिवमहिम्न: स्तोत्रम् -10).
ॐ अनादये नमः ॐ
VISHNU SAHASRANAAMA 671
942. भूर्भुवः,(Bhoorbhuvah)
AS says: भूः means support. The earth is the support and shelter of all. He is the support of the earth too.(भूः आधारः, भुवः सर्वंभूताश्रयत्वेन प्रसिद्धायाः भूम्याः भुवोऽपि भूरिति भूर्भुवः।).
PB says: The devotee who has realised His self as the servant of God is भूः, and the Lord is
his support and shelter.(भवति इति भूः स्वदास्यज्ञानेन
आत्मलाभवान्,तस्य भुवः स्वयमेव भूः पदं भवति इति भूर्भुवः।)
Gita निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः XII-8).
MC say: He is full(पूर्ण )and perfect and excels with all Aishwarya(authority, fortunes, wealth etc). (पूर्णः, भू बहौ, भूत्या ऐश्वर्येण वरो महैश्वर्यवान् इति).
He is full(पूर्ण) and perfect. He brings about the birth of the universe.(पूर्णत्वात् भूः, भावनात् जगतः उत्पादनात् भुवः।)
He is self-luminous and is full of prowess.(स्फूर्ति
रूपत्वात् भूः, भूरि वीर्यं यस्य सः भुवः।)
He protects, He generates and annihilates.
(भावयति रक्षतीति भूः, भावयति उत्पादयति इति भुः, विनाशयतीति वः।).
He is full of Aishvarya. He is knowledge itself.
(पूर्णभूतिमत्वात् भूर्भु:, वरिति ज्ञानमुच्यते इत्युक्ते ज्ञानरूपत्वात्
वः।)
————————+++——————
Our Self – not the self – identical with God is the screen on which the passing shows of the three अवस्था-s (waking, dreaming and sleep) come and go. These three states(अवस्था) are
भू, भुवः and स्वः. In the waking state we perceive the world out there, the world that is, भवति, so it is भूः. In the dream state the mind conjures up, भावयति , visions as it pleases. It is the emperor of all it surveys. So, it is भुव:। The state of deep sleep(सुषुप्ति) is longed for (सुष्ठ व्रियते) by all, from the beggar to the billionaire. So, it is स्वः। Like the three shows in a theatre, these shows – जागृद्, स्वप्न and सुषुप्ति – come and go in the theatre of our life. At the back of all these shows is HE, the Jadugar, the magician par excellence. Call Him VishNu, BhavaniShankar or by any other name, it matters not, because He is सः सर्वरूपः सः सर्वनामा।
I wish His name was भूर्भुवःस्वः and not merely
भूर्भुवः which sounds incomplete since these primary व्याहृति-s are always taken together. Maybe a copywriter ‘s lapse! Anyway, we can’t do anything now. ॐ भूर्भुवाय नमः ॐ
VISHNU SAHASRANAAMA 672
943. लक्ष्मीः (Lakshmi)
AS says: He is not simply the support(भुव) of the earth(भूः), but is also the beauty(शोभा).
(न केवलम् असौ भूः भुवः, लक्ष्मीः शोभा च इति भुवो लक्ष्मीः)
Or Lakshmi is the Science of the Self(अथवा लक्ष्मीः आत्मविद्या, आत्मविद्या च देवी त्वम् इति श्रीस्तुतौ).
PB says: To the Self-realised, He is all the wealth.(आत्मलाभवतां सः सर्वसम्पत् इति लक्ष्मीः।) The devotee says: Thou art my kingdom, my life and my happiness.(भवद्गतं मे राज्यं च जीवितं च सुखानि च).
MC say: He observes everything always without any break.(लक्षयति सर्वम् अव्यवधानेन स्वतन्त्रतया पश्यति इति लक्ष्मीः, लक्षदर्शर्नाङ्कनयोः।).Vinoba says: सगळीकडे लक्ष देते तो लक्ष्मी.
He gives the souls the power of vision to the eyes. (लक्षयति दर्शयति जीवात्मनः स्व स्व चक्षुषा इति)
He is endowed with all good marks.(लक्ष्यते सकल सल्लक्षणैः इति)
He invests everything in the world with its unique characteristics.(लक्षयति सर्वान् पदार्थान्
तत्तल्लक्षणैः अङ्कितान् करोतीति।)
He reveals Himself only to the meritorious.
(पुण्यकृत एव आत्मानं लक्षयति दर्शयति इति।)
By the meritorious alone, who are aware of His magnificence, He is ‘seen’ .(पुण्यकृद्भिरेव महत्वज्ञानपूर्वकं लक्ष्यते ज्ञायते दृश्यते वा इति।).
To the Knowers, He is wealth indeed.(ज्ञानिनां लक्ष्मीरिव लक्ष्मीः।)
——–+++–+++——-++-+++++++++-+++++
To the Knowers, as MC say above, He is like
wealth(लक्ष्मीरिव लक्ष्मी:). To Tyagaraja, the sannidhi (being close to Rama) was more
delightful than the nidhi (treasure) sent by the local king. Tukaram lived in abject poverty, but, he danced gleefully singing आम्मीं श्रीमन्त श्रीमन्त श्रीमन्त. He looked upon himself as an aristocrat because the supreme treasure, Vitthala, was with him. Saint Purandaradaasa says proudly:
“Why should I think I am poor or an alien when O Hari, O Consort of Shree, Thou art with me”.
(ನಾನ್ಯಾಕೆ ಬಡವ ನಾನ್ಯಾಕೆ ಪರದೇಶಿ, ಶ್ರೀನಿಧೇ, ಹರಿ, ಎನಗೆ
ನೀನಿರುವ ತನಕ ). In the same vein sings Samarth Ramadas: रामदास म्हणें काय मला उणें तूं असतां जगती।
There is a Subhaashita: “Forgetfulness of VishNu is the true calamity; Remembrance of
NarayaNa is the true wealth”.(विपद् विस्मरणं विष्णोः सम्पन्नारायणस्मृतिः।). The important thing is to have contentment. When it is there, it is
pointless to debate who is rich and who, a pauper(मनसि च परितुष्टे कोऽर्थवान् को दरिद्रः।).
ॐ लक्ष्म्यै नमः ॐ
VISHNU SAHASRANAAMA 673
944. सुवीरः (Suveerah)
AS says: His moves and movements are beautiful.(शोभना विविधा ईराः गतयो यस्य सः सुवीरः).
He shows His glory or splendour variously.
(शोभनं विविधम् ईर्ते इति वा).
PB says: He counters the downfall of His devotees.(स्वभक्तानां विनिपातस्य प्रतीकारः सुवीरः।)
MC say: He is a Person of great prowess.
(शोभनश्चासौ वीरश्च सुवीर:)
He is blissful, so सु, He is valiant, so वीर.(आनन्दात्मकत्वात् सु, पराक्रमित्वात् वीरः).
He is glorious, so सु, He is unique, so वि, He inspires all, so ईरः।(शोभनत्वात् सु, विशिष्टत्वात् वि,
सर्व प्रेरकत्वात् ईरः।)
He has His special presence in those who are glorious in sttength and wisdom.(शोभनं वं बलं
ज्ञानं वा येषु ते सुविन:, तान् ईर्ते नियामकतया गच्छतीति सुवीर:, ईर गतौ।).
He is a great warrior.(वीरः श्रेष्ठः, सुष्टु वीरः सुवीरः,
वीरो जिने भटे श्रेष्ठे इति हैमः(dictionary by Hemachandra, great Jaina scholar).
He is blissful, so सु, He has none above Him to
inspire Him, so वीरः.(सुखात्मकत्वात् सु, विगतः ईर: प्रेरकः यस्मात् सः वीरः।)
To His devotees, He grants various fulfilments.
(स्वभक्तानां शोभनाः विविधाः ईरा: गतयो यस्मात् स: सुवीर:।)
Great warriors and/or Knowers are सुविनः, in them He rejoices heartily.(सुविन: सम्यग् बलशालिन:
ज्ञानिनो वा, तेषु इच्छया रमते राजते वा सुवीर:)
———————————————
Why is God a great waarior, सुवीर? Says RgVeda: नयसीद्वति द्विषः कृणोषि उक्थ शंसिनः। नृभिः सुवीर उच्यसे।।(6-45-6).(“You drive away our enemies. You make us praiseworthy. Hence, You are called by people as a great warrior.”).
The enemies in question may be out there or may very well be lurking within us.
During गृह प्रवेश(entering a new home) one of the prayers is: O Home(शाले ), may we, who move around here, be very brave and healthy.
(तां त्वा शाले, सर्ववीराः सुवीरा अरिष्टवीरा उप सं चरेम।
Atharva Veda 3-12-1). Another prayer is: O Home(शाले), may we, bravehearts, residing here live for a hundred autumns!(शाले, शतं जीवेम
शरदः सुवीराः। 3-12-6) ॐ सुवीराय नमः ॐ
VISHNU SAHASRANAAMA 674
945. रुचिराङ्गदः (Ruchiraangadah)
AS says: VishNu wears two charming bracelets. They are auspicious.(रुचिरे कल्याणे अङ्गदे अस्येति रुचिराङ्गदः।).
PB says: To the devotees who have surrendered, He gives away even His own beautiful, non-material body.(प्रपन्नेभ्यः स्वं रुचिरं अति मनोहरं अनुभवयोग्यं अप्राकृतम् अङ्गम् शरीरं सदा दत्ते इति रुचिराङ्गदः।)
MC say: He, who has two attractive bracelets.
(रुचिरे अङ्गदे यस्य सः रुचिराङ्गदः।)
He lends beauty, so रुचिर. He lends(to souls, to be reborn) organs, so अङ्गद. (रुचिः शोभा, तां राति ददातीति रुचिरः, अङ्गानि अवयवानि ददातीति अङ्गदः,
रुचिरश्चासौ अङ्गदश्च रुचिराङ्गदः।)
He bestows beautiful parts of the body.(रुचिराणि अङ्गानि ददातीति।)
He is beautiful, so रुचिर, He protects our parts of the body, so अङ्गद। (सुन्दरत्वात् रुचिर:, अङ्गानि दयते पालयतीती अङ्गदः , देङ् पालने।)
He gives us beautiful body-parts and/or He takes them away.
(रुचिराणि अङ्गानि ददाति द्यति वा इति रुचिराङ्गदः, दो अवखण्डने।)
———————————————
God is both रुचिराङ्ग and रुचिराङ्गद. He is with a
beautiful (non-material) physique, so He is रुचिराङ्ग. He gives(द ददाति) a beautiful physique, so He is रुचिराङ्गद.
To a mother, her child is ruchiraanga(beautiful in every part) even though it may not look so
beautiful to another. The reason is love. The mother’s love is unique. It clothes with beauty her child totally and turns it into a Prince(or Princess) Charming.
Acharya Vallabha was full of such love for
KrishNa and so, he exclaimed: मधुराधिपते अखिलं
मधुरम्। To him everything about KrishNa was
मधुर – which means same as रुचिर – His lips and face(अधरं मधुरं वदनं मधुरम्), His eyes and smile
(नयनं मधुरं हसितं मधुरम्). His every gesture and
gesticulation was captivating. This is the magic of love.
God is the giver(द), too, of well-proportioned
(रुचिर) physical features (अङ्ग). If a female or a male model excels in a beauty pageant, credit should go to Him, the Ruchiraangada. He is the true winner indeed!
VISHNU SAHASRANAAMA 675
946. जननः (Jananah)
AS says: He has given birth to all beings.(जन्तून् जनयन् जननः।)
PB says: He gives rise to qualified devotees, who are competent, to experience Him.(स्वानुभूत्यर्हकरणोपेत जनसर्जनात् जननः।)
MC say: He endows the souls with elemental bodies.(जीवान् जनयति प्राप्त पाञ्चभौतिकदेहान् करोतीति
जनन:।) RgVeda(10-82-3) यो नः पिता जनिता…)
The souls are जनाः, He inspires and activates them, so जननः। (जनाः जीवाः, तान् नयति प्रणयति इति
जननः)
He leads the souls to higher or lower realms.(जनान् नयति ऊर्ध्वलोकान् अधोलोकान् वा इति)
He leads most qualified souls to Moksha.(जनान् उत्तमान् जीवान् नयति मोक्षं प्रति इति जननः।)
Ishaavaasya Upanishad: अग्ने नय सुपथा राये अस्मान्)
He endows beings with corresponding bodies according to their Karma.(जनाः देहाः, जीवात्मनां
प्रारब्धकर्मानुसारेण तान् नयति प्रापयति इति).
His incarnation is subject to His Will.(जननं
प्रादुर्भावात्मकं स्वस्य जन्म अस्य अधीनतया अस्तीति जननः।
Gita प्रकृतिं स्वाम् अधिष्ठाय सम्भवामि आत्ममायया। 4-6).
——————————————+
Janani (जननी) – this word for mother is very common; but, the word जनन to signify father
is a bit rare. जनक is prefered rather than जनन.
यावत् जननं तावत् मरणम् is the law of nature. As long as birth is there, so long will be there death too – जातस्य हि ध्रुवो मृत्यु: said the Lord in
Gita. How to avoid birth, जननम्? The answer,
according to VSN, is: we should turn towards
जनन. The nearer we are to जनन(our Father, यो नः पिता जनिता…), the farther will be the risk of our जननम्.
Once an intrepid journalist made bold to ask Bhagavan RamaNa Maharshi His views on Birth Control – an issue that was very much in the news in those days. Bhagavan smiled away the query saying: our concern is not to CONTROL birth, but, to DO AWAY WITH BIRTH altogether!
ॐ जननाय नमः ॐ
VISHNU SAHASRANAAMA 676
947. जनजन्मादि: (Janajanmaadih)
AS says: He is prior to the birth of all beings as their primary Cause.(जनस्य जनिमतो जन्म उद्भवः, तस्य आदिः मूलकारणम् इति जनजन्मादिः।)
PB says: He is at the beginning of the birth of beings and He is their ‘fruit’ too(attaining Him is the ultimate fulfilment of life.)(जनानां जनजन्मादि: जन्मनो यत् फलं स्वयम्।). We should exclaim: अद्य मे सफलं जन्म।
MC say: He is the primary cause of birth of the souls.(जनानां जीवात्मनां जन्मनः आदिः कारणं जनजन्मादि:।) Brahma Sootra जन्माद्यस्य यतः 1-1-2.
He is the cause of the bodies (assumed by the
souls) when born.(जनानां देहानां जन्मनः आदिः कारणं
जनजन्मादि:।)
He is the cause of the five elements which have shaped the bodies.(जनाः देहाः, तेषां जन्मनः आदय: कारणानि पञ्चभूतानि यस्मात् सः।).
Though intrinsically the souls are birthless, He brings about their association with material bodies.(जनस्य स्वरूपतः जन्मरहितस्यापि जीवजातस्य जन्म
भौतिकदेहसम्बन्धात्मकं जननं तदादि यस्मात् सः जनजन्मादिः।).
He is birthless, so जनः, but, He is the cause of
the birth of souls and of the universe.(न जायते इति जन:, इतरेषां जन्मनः आदिः अथवा जगतः जन्मादि: यस्मात्।).
Though birthless, He enacts birth, subsistence and dissolution(through माया).(जनस्य अजस्य अपि आत्मनः जन्मादयः जन्म स्थिति लया: यस्मात् सः।).
Gita अजोऽपि सन् अव्ययात्मा भूतानाम् ईश्वरोऽपि सन्।
प्रकृतिं स्वाम् अधिष्ठाय सम्भवामि आत्ममायया। 4-6).
————–++++–++++++++++++++++++++
There is जन्माद्यस्य यतः (Brahma Sootra 1-1-2) . Commenting on this, AS says: जन्म स्थिति भङ्गं
समासार्थः (Cumulative meaning is: origin, preservation and dissolution of the world
(is from Him). Swami Varadananda
Bharati comments poetically: घड्याळ आपोआप चाले। ऐसे म्हणतील भोळेभाळे । परी तंत्रज्ञे ते घडविले।
चालण्याचा रचने सह ।। चक्रे घड्याळाची फिरती । त्यास तन्त्रज्ञ लागती । तैसीच विश्वाची या गती। ब्रह्मामुळे होत आहे।।
विश्व उपजे राहे लोपते । हे ब्रह्माच्या मुळे होते। ब्रह्म हेच कारण
त्याते। सर्वप्रकारे सर्वदा।।(Only the naive and the simpletons will say that a clock runs by itself. In fact, it is the technician( the watchmaker) who has made the clock to tick by an intricate springwork within. If its wheels are moving, it is thanks to the technician. Likewise, it is He, God, who keeps the world ticking. The world comes to be, endures and then disappears because of God. He alone is the cause always in every respect whatsoever.) ॐ जनजन्मादये नमः ॐ
VISHNU SAHASRANAAMA 677
948. भीमः (Bheemah)
AS says: He is the cause of fear.(भयहेतुत्वाद् भीमः।).
PB says: To those who are averse to His grace,
He becomes the cause of ‘stay in womb'(birth)
and stay in hell etc.(तस्य अनुग्रहस्य विमुखानां निरन्तरं
गर्भनरकादिहेतुत्वात् भीमः।).
MC say: Bhee is Durgaa. Her knowledge, strength etc are by Him. (भी: भयाभिमानिनी दुर्गा, भियः दुर्गायाः मा ज्ञानं बलं वा यस्मात् सः भीमः।).
He perpetually holds (cherishes) Lakshmi.
(भृता नित्यं धृता मा लक्ष्मी: येन सः भीमः।)
He is the cause of fear to the vile and the wicked. He is the cause of Moksha to the good and the righteous.(दुर्जनानां भीः सतां मोक्षः यस्मात् सः भीमः।).
——————+++————————
This name has come once before at 357.
The Taittiriya Upanishad says: The wind blows
out of fear for Him. The sun rises, too, out of fear for Him. Out of His fear, Agni and Indra carry on. So does Yama, the fifth.(भीषाऽस्माद्वात:
पवते, भीषोऽदेति सूर्यः, भीषाऽस्मादग्निश्चेन्द्रश्च मृत्युर्धावति पञ्चम:। 2-7-1).
God is a hard-task-master and none dares to trifle with His governance. The planets, flora and founa are all programmed to be what they are. It is only man who thinks he is too smart and breaks the law and pays dearly for his folly.
In the good old days, students were having fear, lest they incur the wrath of the teacher.
The children, too, had fear of incurring the displeasure of parents. The result was discipline.
There is a Kannada saying : The fear of God is the root of wisdom(ದೇವರ ಭಯವೇ ಜ್ಞಾನದ ಮೂಲ).
In अष्टमूर्ति उपासना, the sky is visualised as भीम.
ॐ भीमाय आकाशमूर्तये नमः ॐ
VISHNU SAHASRANAAMA 678
949. भीमपराक्रमः (Bheema-Paraakramah)
AS says: His prowess is the cause of fear in the demons etc.when He incarnates.(असुरादीनां भयहेतुः पराक्रमो यस्य अवतारेष्विति भीमपराक्रमः।).
PB says: His prowess is always fearsome to demons like HiraNyaaksha etc, who are a scourge to mankind.(लोकाहितेषु नितरां हिरण्यादिषु सर्वदा। भीमःपराक्रमो यस्य सः स्यात् भीमपराक्रमः।।).
MC say: He gives rise to fear in His enemies.
His prowess is fearsome.(भियं शत्रूणां माति निर्माति इति भीमः भयङ्कर इति यावत्, तादृशः पराक्रमो यस्य सः
भीमपराक्रमः।)
He wards off the fear in the devotees; such is His prowess.(भयं भक्तानां माति अभिमिमीते नाशयति इति
भीमः भयनाशनः इति यावत्, तादृशः पराक्रम: यस्य सः।)
He is fearsome, so Bheema; full of good attributes, so Para; He is invulnerable, so Akrama.(भयङ्करत्वात् भीमः, गुणपूर्णत्वात् परः, क्रमः
आक्रमणम्, न विद्यते क्रमः यस्य सः अक्रमः।)
He assails enemies of Bheema(like Duryodhana etc) and hurls them into dense darkness.(भीमस्य पराः शत्रवः दुर्योधनादयः, तान् आ सम्यक्, क्रमते तेषु पादविक्षेपं करोति, तान् अन्धेतमसि पातयति
इति।
————————–+——————This awesome prowess(भीम पराक्रम) of the Lord deserts Him, however, when He is held captive in the heart of a staunch devotee. Once KrishNa played a prank: having clasped the hand of a Gopi, He(KrishNa) abruptly flung it
aside and disappeared. Then, the Gopi taunts Him: हस्तमुत्क्षिप्य यातोऽसि बलाद् कृष्ण किमद्भुतम्। हृदयाद्यदि निर्यासि पौरुषं गणयामि ते।।(verse 96 in
Leelaashuka’s कृष्णकर्णामृतम्).(O KrishNa, abruptly flinging aside my hand, Thou hast gone away. What great prowess is there in this? Do dare to dash off from my heart; then, I will deem it an act of Thy bravery!). Same prank was played by the naughty KrishNa on the blind Surdas too. Like the Gopi, Surdas, too, taunts Him: हाथ छुडाये जातहो, निर्बल जानिके मोहे।
हृदयसे जब जावोगे, सबल जानूंगा तोहे।। ॐ भीम पराक्रमाय नमः ॐ
VISHNU SAHASRANAAMA 679
आधारनिलयोऽधाता पुष्पहासः प्रजागरः।
ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः।।115।।(9 Names)
950. आधारनिलयः (Adharanilayah)
AS says: The five elements like earth are our
supports and He is the support of these supports.(पृथिव्यादीनां पञ्चभूतानाम् आधाराणाम् आधारत्वात् आधारनिलयः।).
PB says: Godly, righteous souls like Prahlada, VibhishaNa, PaaNDavaa-s etc support the world due to their religious and spiritual bent of mind. God is home and support to them.
(धार्मिकतया जगदाधार प्रह्लाद विभीषण पाण्डवादयः। तेषां निलयः आधारनिलय:।).
MC say: He is our support and home as well.
(आधारश्चासौ निलयश्च आधारनिलयः।)
He is the support and home to the presiding deities of elements etc which are our secondary supports.(आधाराणाम् अवान्तर धारकाणां
तत्वाभिमानिनां निलयः आश्रयः आधारनिलयः।)
There are sixteen divine entities responsible for the upkeep of our body. He is their support.
(आधाराणां देहधारणे आधारभूतानां षोडशकलात्मकदेवानां
निलयः आश्रयः आधारनिलयः।)
The cosmos is our support and He is its support. And, it gets merged in Him at the time of dissolution.(आधारः ब्रह्माण्डम्। तस्यापि निलयः अथवा तस्य नितरां लयः यस्मिन् सः आधारनिलय:।).
Happiness is the support for all and He is its Home.(सकलाधारः आनन्दं, तस्य निलय:।).
———+++++——–++++——————
In the 12th chapter of Gita, the Lord tells Arjuna: मय्येव मन आधत्स्व मयि बुद्धिं निवेशय। निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः।।(12-8).(Place your mind in Me, place your Buddhi in Me. Once you do this, thereafter, you will abide in Me only.) We should make Him the आधार for our mind and buddhi. Then, He becomes our निलय, our Home away from home.
ॐ आधारनिलयाय नमः ॐ
VISHNU SAHASRANAAMA 680
951. अधाता/धाता (Adhaataa/Dhaataa)
AS says: He is self-supporting and He has none to support Him.(स्वात्मना धृतस्य अस्य अन्यो धाता
नास्तीति अधाता ।). अत the time of dissolution, He
‘gulps down’ all beings, so He is धाता।(संहारसमये सर्वाः प्रजाः धयति पिबति इति वा धाता, धेट् पाने इति धातुः।).
PB says: He is Himself a practitioner and teacher of Dharma.(स्वयं च धर्माचार्यत्वात् धाता इति परिकीर्त्यते।).
MC say: He upholds Himself.(स्वयमेव स्वात्मानं धत्ते इति धाता।)
He is the support of even GaruDa, His vehicle.
(स्वं धारयन्तं गरुडमपि धत्ते इति).
As Tortoise He upheld the mountain मन्दार and as Shri KrishNa He upheld the Mount Govardhan.(कूर्मरूपेण मन्दारपर्वतं कृष्णरूपेण गोवर्धन
पर्वतं च धत्ते इति।)
He cherishes Lakshmi in His bosom.(लक्ष्मीं सदा स्ववक्षसि धत्ते इति।).
He cherishes infinite forms and names always.
(अनन्तरूपाणि अनन्तनामानि च सर्वदा धत्ते इति।)
He cherishes the names of all metres, all deities, all sages and all objects.(सकल छन्दसां, सकल देवानां, सकल मुनीनां, सर्व वस्तूनां च नामानि धत्ते इति
धाता।).
He is all-giving.(सर्वं धत्ते ददातीति धाता, धाञ् दाने।)
He imbibes His own bliss (स्वानन्दं धयति पिबति इति
धाता, धेट् पाने।)
He imbibes the ‘fruit’ of our good Karma (शुभकर्मफलं धयति पिबति इति धाता।)
———————–+—+++++—-+++++++
धाता means one who upholds, sustains,
prevents a fall. The sun, moon etc don’t tumble down because He is the upholder.(सूर्याचन्द्रमसौ धाता यथा पूर्वम् अकल्पयत् – वेद). In GaNapati Atharvasheersha, GaNapati is hailed as त्वमेव केवलं धर्तासि (Thou alone art the Upholder). Again, in the same GA, we pray अव धातारम्
(please protect the upholders) where धाता refers to parents, teachers, kings etc who are the upholders on a mundane level.
Another word for धाता is धर्ता and, in the 3rd अनुवाक of Rudra-chamaka, we pray: यन्ता च मे धर्ता
च मे (please bless me with a guide, one who will ensure I don’t fall down, one who will uphold me).
ॐ धात्रे नमः ॐ
VISHNU SAHASRANAAMA 681
952. पुष्पहासः (Pushpahaasah)
AS says: Like the buds blooming into flowers,
God blooms into the universe.(मुकुलात्मनां स्थितानां पुष्पाणां हासवत् प्रपञ्चरूपेण विकासो अस्येति।).
PB says: To the devotees who are competent enough to experience Him, when He confers His ecstacy and enjoyment, it marks the bloom of their life like the bloom of the flower.(स्वात्मानुभवशक्तीनां भोग्यतोल्लासप्रदानेन पुष्पहास इति
स्मृतः।).
MC say: His smile is attractive like a flower.
(पुष्पवत् आकर्षक हासः यस्य सः पुष्पहासः।).
He makes the flowers bloom.(पुष्पाणां हासः विकासः
यस्मात् सः।)
The cosmos is like a lotus and its expansion is
due to Him.(पुष्पमिव कमलपुष्पमिव वर्तमानं ब्रह्माण्डम्,
तस्य हासः विकासः यस्मात् सः।).
He makes the heart-lotus bloom.(पुष्पमिव पुण्डरीकमिव वर्तमानं हृदयम्, तस्य हासः विकासः यस्मात् सः।)
The good and the righteous are soft like flowers. He brings about their unfoldment.
(पुष्पाणि इव मृदवः सज्जनाः, तेषां हासः विकसनं यस्मात् सः।)
Veda-s etc foster knowledge and so, they are पुष्प and God makes them bloom.(पोषयति ज्ञानमिति
पुष्पं ऋग्वेदादि , तस्य हासः यस्मात् सः।)
He fosters all, so पुष्पम्, He is far from faults, so ह:, He moves everywhere, so आसः।(पोषयति सर्वमिति पुष्पम्, दोषान् जहातीति हः, आस्मन्तात् सरतीति आस:।)
———————————————-
AS says that like a bud slowly opening up and blooming, God blooms into the universe. This is a very charming characterisation of evolution. Evolution is not haphazard. It is gradual. Taittiriya Upanishad vividly describes this step by step evolution – the five sheaths
(पञ्च कोश: अन्नमय, प्राणमय, मनोमय, विज्ञानमय, आनन्दमय), each succeeding कोश marking an advance over the preceding one. At the summit of the hierarchy is Atman.
There are eight flowers dear to Keshava and He makes them bloom in the heart of the devotees. They are: अहिंसा प्रथमं पुष्पं पुष्पमिन्द्रियनिग्रहः। सर्वभूतदया पुष्पं क्षमापुष्पं विशिष्यते। ज्ञानपुष्पं तपः पुष्पं ध्यान पुष्पं च सप्तमम्। सत्यं चैवाष्टमं पुष्पम्
एभिस्तुष्यति केशवः। . During Shiva Poojan while offering flowers, we say: तुरीयवन सम्भूतं परमानन्द सौरभम्/ पुष्पं गृहाण सोमेश पुष्पचापविभञ्जन।। When we abide as तुरीय, the witnessing संवित्, साक्षी, transcending the three avasthaa-s(of जागृत् स्वप्न सुषुप्तिः), that itself is the most exotic flower, exuding the fragrance(सौरभ) of bliss(आनन्द), He would love to bloom in our साधना। ॐ पुष्पहासाय नमः ॐ
VISHNU SAHASRANAAMA 682
953. प्रजागरः (Prajaagarah)
AS says: He is exceedingly awake.(नित्य प्रबुद्धस्वरूपत्वात् प्रकर्षेण जागर्ति इति प्रजागरः।)
PB says: Like the farmer ever awake, day and night, out of concern for his crop, God is ever awake for the sake of His devotees.(रात्रिं दिवं
प्रजागर्ति सस्येष्विव कृषीवलः। भक्तेषु नितरां योऽसौ प्रजागर
इहोच्यते।).
MC say: He is very enlightened.(प्रकृष्टः जागरः बोधः
यस्य सः प्रजागरः।)
He makes His devotees very awake(spiritually).
(भक्तानां प्रकृष्टः जागरः यस्मात् सः।)
He is ever awake, never sleeps.(प्रकृष्टः जागरः निद्राक्षयः सर्वदा अस्य अस्तीति।). Katha Upanishad says: य एषु सुप्तेषु जागर्ति…. तदेव शुक्रं तद् ब्रह्म…)
He makes all wake up from sleep.(सर्वेषां प्रकृष्टः जागरः निद्राक्षयः यस्मात्।) KauNDinya Shruti says:
एष एव सुप्तं प्रबोधयति एतस्मात् जीव उत्तिष्ठति ।
The souls have been put to sleep by His माया, which constitutes His Will. He makes them
completely awake.(भगवदिच्छारूपमायया सुप्तान्
प्रजागरयतीति प्रजागरः।). He brings about religious awakening by His Upadesha etc.(प्रकृष्टः जागरः धर्मजागरः उपदेशादिना यस्मात् सः।)
—————-+++++–+++——————
God is ever awake(प्रकर्षेण जागर:). So,too, the resident God within us, the Atman. In His wakefulness, our three states of consciousness(अवस्था त्रय) come and go. He shines in His solitary splendour as the witnessing संवित्. Yama’s exhortation is: Stand up, be awake(उत्तिष्ठत जाग्रत…)(कठोपनिषत्). Our P.P.Parama Guru used to quote many verses, each ending on: तस्मात् जाग्रत जाग्रत।(Therefore, be awake, be awake). VishNu Sookta says: Those who are awake fully will reach the abode of VishNu( जाग्रवांसः समिन्धते तद्विष्णोः परमं पदम्).
This name is a wake-up call to us to be alert and awake in our mundane life too. The Taittiriya Upanishad tells us not to be negligent about bettering our prospects.) भूत्यै न प्रमदितव्यम्). This is not possible for the couch-potato, so, Yajurveda puts it crisply: भूत्यै जागरणम्, अभूत्यै स्वपनम् (wakefulness for prosperity, sleep for its lack)(30-17). The mentors and guides of kings
(like Vasishtha to Rama) were called पुरोहित
(wellwishers ) and their motto was: वयं राष्ट्रे जाग्रयामः पुरोहिता:। (We, the mentors, advisors are awake for the sake of the nation). This line from Yajurveda(9-23) was quoted by our present P.M. and late Shri A.B.Vajapeyi after their swearing-in.
In the Gita, the Lord says: When it is nightfall for all, the Yogi of self-control remains awake.
When it is daytime to all others( those given to
the petty life of the senses) it is nightfall to him, the seer(या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।। 2-69).
ॐ प्रजागराय नमः ॐ
VISHNU SAHASRANAAMA 683
954. ऊर्ध्वगः (Ooordhvagah)
AS says: He is above all, surpasses all.(सर्वेषाम् उपरि तिष्ठन् ऊर्ध्वगः।)(जीवेभ्यः ऊर्ध्वम् उपरि गच्छति इति।)
PB says: By nature, He is towering.(योऽसौ स्वभावतः तुङ्गः ऊर्ध्वगः परिकीर्तितः।)(He transcends His creation).
MC say: Prakriti is topmost among the inert entities. He enters Prakriti(also called प्रधान)
as the regulating monitor.(जडेषु उत्कृष्टत्वात् प्रधानम्
ऊर्ध्वम्, तत् नियामकतया गच्छतीति ऊर्ध्वगः।).
He enters as Vibhooti those who are excellent in their respective various groups.(ऊर्ध्वान् तत्तद् गणेषु उत्कृष्टान् पदार्थान् विभूतिरूपेण गच्छति इति।).
He enters, He resides in the excellent upper realms like VaikuNTha etc.(ऊर्ध्वान् उपरितनान् उत्तमान् वैकुण्ठादीन् लोकान् गच्छति तत्र विशेषतो सन्निहितो भवति इति।).
He conduces (the devotees) to VaikuNTha etc.
(ऊर्ध्वान् वैकुण्ठादीन् गमयति इति।).
He makes (His devotees) to recognise Him, understand Him and realise Him.(ऊर्ध्वं अत्युत्कृष्टं
स्वात्मानम् अवगमयति ज्ञापयति गमयति प्रापयति इति वा।)
On His mount, GaruDa, He soars above.(ऊर्ध्वं उपरि गच्छति गरुडद्वारा सञ्चरति इति।)
Naarada etc, the celestial bards, sing excellent
songs in His praise.(गं गीतम्, ऊर्ध्वम् उत्कृष्टं गं गीतं नारदादीनां यस्मिन् विषये सः। गं गीतम् गा च गाथा इति
एकाक्षर कोशः।)
————–+——-+—————+——
Purusha Sookta says: त्रिपाद् ऊर्ध्वम् ऊदैत् पुरुषः।
पादोऽस्येहाभवत् पुनः।।(Three-fourth of His being has risen upwards(ऊर्ध्वम्) and only one-fourth
has become the creation here.). Agni is the
visible symbol of this upward-moving(ऊर्ध्वगामी)
Divine and all our sacraments(संस्कार) have Agni
as the witness. You light a candle and invert it and still the flame will be upward, hence we revere Agni as Agni NarayaNa.
This name of VishNu gives us the message to be ऊर्ध्वग, to better ourselves in every positive
way and evolve higher and higher. The Lord says in Gita that we soar high spiritually when we have enriched our सत्वगुण (ऊर्ध्वं गच्छन्ति सत्त्वस्था: XIV-18). Yajurveda tells us ऊर्ध्वो भव (13-13). RgVeda says: उत् यानं ते पुरुष नावयानम् (O Man, your journey should be onward and
upward and not downward(8-1-6). The Veda-s
constitute the earliest inspirational literature in the world and they abound in plenty of
motivational maxims of this kind.
ंं ॐ ऊर्ध्वगाय नमः ॐ
VISHNU SAHASRANAAMA 684
955. सत्पथाचारः (Satpathaachaarah)
AS says: He acts as the good and the righteous do.(सतां कर्माणि सत्पथाः, तान् आचरति एषः इति सत्पथाचारः।). (This applies to the incarnations).
PB says: He inspires His devotees follow the path of the good and the righteous.(सत्पथाचार
इत्युक्तः सन्मार्गे तत्प्रवर्तनात्।). He makes the devotees be the servants of God.(सत्वर्थे स्वाभाविक दास्यमार्गे आचारणं तेषां प्रवर्तनम् अस्येति।).Gita अनित्यमसुखं लोकम् इमं प्राप्य भजस्व माम्। IX-33.
MC say:; He walks on the good path or the path of the good and the righteous.(सन् चासौ पन्था च सत्पथः, सतां पन्था सत्पथो वा, तत्र आचारः प्रवर्तनं यस्य सः।)
The good and the righteous tread the good path because of Him. All around Him are His
‘informers’ like the sun etc.(सन्तः पथन्ते अनेन इति सत्पथ:, पथे गतौ, आ समन्तात् चाराः सूर्यादि चारपुरुषाः यस्य सः आचारः।) It is said: The sun, moon, wind, fire,
sky, earth, water, one’s heart and mind, day and night and both the twilights and Dharma –
they bear witness to man’s conduct.(आदित्य चन्द्रावनिलोऽनलश्च, द्यौर्भूमिरापो हृदयं मनश्च। अहश्च रात्रिश्च उभे च सन्ध्ये, धर्मश्च जानाति नरस्य वृत्तम्।।).
—————-+++++—++++———-++—
One of the golden sayings of the Lord in Gita
is that the populace emulates its heroes. So, a great moral responsibility rests on the noble ones to be exemplars of good conduct.
यद्यदाचरति श्रेष्ठः तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकः तदनुवर्तते।।(3-21). There is a saying: That is the path on which a noble one has walked?,(महाजनो येन गतः स पन्थाः). Can there be anyone nobler than God? So, He sets an example by practising, आचार, in His सगुण अवतार mode what He preaches through श्रुति and स्मृति – the good and the righteous path(सत्पथ). ॐ सत्पथाचाराय नमः ॐ
VISHNU SAHASRANAAMA 685
956. प्राणदः (PraaNadah)
AS says: He brought to life Parikshit etc who had breathed their last.(मृतान् परीक्षितप्रभृतीन्
जीवयन् प्राणदः।).
PB says: To those who have ‘lost themselves’,
having imbibed the poisonous sensory pleasures and swooned, He gives compassionately a new lease of life.(विषयविषमूर्च्छित नष्टात्मभ्यः कृपावशात् आत्मोज्जीवनं ददातीति प्राणदः।).
MC say: He takes care of our principal vital breath.(प्राणं मुख्यप्राणं दयते विशेषतः रक्षतीति प्राणदः,
देङ् रक्षणे
He givesaway Himself, whose name is PraaNa, to His devotees.(प्राणं तन्नामकम् स्वात्मानं भक्तेभ्य: ददाति इति प्राणदः।). प्राण is one of His numerous names.
He is a caretaker of Veda, full of excellent words.(अण् शब्दः, अण् शब्दे, प्रकृष्टाः अणाः यस्मिन् सः
प्राणः प्रकृष्टशब्दोपेतः वेदः, तं दयते रक्षति इति प्राणदः।).
He imparts Aum, the most excellent word, to
HiraNyagarbha.(प्राणं प्रकृष्टशब्दात्मकं प्रणवं हिरण्यगर्भाय
ददाति उपदिशति इति प्राणदः, अण् शब्दे।)
Veda is a repository of most excellent words. .He imparted it to Brahmaa.(प्रकृष्टशब्दोपेतः
वेदः प्राणः, तं चतुर्मुखाय ददाति उपदिशति इति प्राणदः।
———————–++++—————–
He is the giver(द) of life and vitality(प्राण), hence He is प्राणद. A Bhajan expresses how much He cares to keep us alive. तूं माझा यजमान रामा, तूं माझा यजमान । जननी जठरीं रक्षियलें मझ, पोसुनि पञ्चही प्राण रामा।। बाहेर निघतां मातेच्या स्तनीं, पय केलें
निर्माण रामा।। ऐसें असतां या पोटाची, का करूं चिंता जाण रामा, तूं माझा यजमान।।
Sri RamakrishNa used to say that God only laughs twice: once when two brothers are quarreling for property right over a piece of
farmland and second time when a doctor is so cocksure about his ability and says( to the
kinsmen of the patient): Why fear when I am here? A wise doctor knows he only TREATS and it is God who CURES. Some hospitals even display these words in big bold letters. In Rudra
Namaka(1-6), Rudra is hailed as the ‘first divine
physician(प्रथमो दैव्यो भिषक्). A popular verse says: औषधं जाह्नवीतोयं वैद्यो नारायणो हरिः (Ganga-jal is the medicine and the doctor in attendance is NarayaNa, also called Hari). If God wills to be
Lifegiver (प्राणद) to someone, who can kill him?
(देव तारी त्याला कोण मारी?).
ॐ प्राणदाय नमः ॐ
VISHNU SAHASRANAAMA 686
957. प्रणवः (PraNavah)
AS says: PraNava(ॐ) is the symbol of God and it is here identified with VishNu.(प्रणवो नाम परमात्मनो वाचक ओंकारं. तदभेदोपचारेण अयं प्रणवः।).
PB says: He inspires all living entities to bow down to God(whosoever be the इष्ट देव). .(प्राणान् सर्वान् परमात्मनि प्रणामयाति एतस्मात् प्रणवः।).
MC say: He is praised very much in the scriptures.(शास्त्रे प्रकर्षेण स्तूयते इति प्रणवः, णु स्तुतौ।)
He has happiness and strength in an exceeding measure.(णं सुखं वं बलं च णवे, प्रकृष्टे णवे यस्य सः प्रणवः।)
The liberared have happiness and strength in an exceeding measure due to Him.(मुक्तात्मनां
प्रकृष्टे णवे यस्मात् सः प्रणवः।).णः सुखं वं बलं च णवे।)
He is expounded by ॐकार.(प्रणवप्रतिपाद्यत्वात् प्रणव:।).
There is none other praiseworthy than Him.
(नूयते स्तूयते इति नवः स्तुत्यः। प्रगत: नवः यस्मात् सः प्रणवः।).
—————-+—————————
The Lord says: ” AUM, this one-letter syllable, signifies Brahman. He, who utters this syllable and remembers Me when he breathes his last and gives up his body, attains Sadgati”. (ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्। यः प्रयाति त्यजन् देहं स याति परमां गतिम्।। Gita 8-13). Both our revered Parama Guru and Parameshti Guru chanted the PraNava(ॐ) and shed their mortal coils. This is known to us all. “O Wise Twice-born, recite Aum and meditate on Keshava as Aum”
ओमित्येवं सदा विप्राः, पठत ध्यात केशवम्। says Harivamsha.
PraNava signifies wonder.(आश्चर्यवाचकः प्रणवः). “O
Purushottama, indeed, Thou art a wonder to the gods”(आश्चर्यं खलु देवानां, एकस्त्वं पुरुषोत्तम) says Harivamsha. If He is a wonder even to the gods, needless to say He is a wonder to us, mere mortals. Gita, too, says He is a perpetual wonder, whom none understands..(आश्चर्यवत् पश्यति कश्चिदेनम्……..न वेद कश्चित्।)(2-29).
We can apply to God the famous words of Winston Churchill (used by him to describe Russia during the outbreak of World War II): “God is a riddle wrapped in a mystery inside an enigma!”.
MaaNDookya Upanishad unravels for us the
metaphysics of PraNava, the AUM.
ॐ प्रणवाय नमः ॐ
VISHNU SAHASRANAAMA 687
958. पणः (PaNah)
AS says: पण means to transact, to manage etc.
Like a vendor who accepts cash and gives the goods, God accepts our meritorious deeds and rewards the eligible suitably.(, पुण्यानि सर्वाणि कर्माणि पणं संगृह्य अधिकारिभ्यः तत्फलं प्रयच्छतीति पणः।).
PB says: He is the Master and the souls are servants. He deftly manages this relationship.
(स्वाम्य दास्य व्यतीहार व्यवहारात् पणः स्मृतः, पण व्यवहारे।)
MC say: He is praised by all sacred scriptures.
(पण्यते सकल सत्शास्त्रैः स्तूयते इति पणः। पण स्तुतौ।).
He acts Independently.(पणते स्वतन्त्रतया व्यवहरति इति
पणः, पण व्यवहारे।)
He looks after all, so पः, He is Strength, so णः।
(पाति सर्वमिति पः, बलरूपत्वात् णः।)
He imbibes goodness, auspiciousness(in our
thought, speech and deeds), so प:, He is bliss, so णः।(पिबति शुभरसं इति पः, सुखरूपत्वात् णः।)
He is the giver of pure(Saatvik) happiness.
(पः पूतः णः सुखं यस्मात् पणः।).
He inspires the emperors.(पान् चक्रवर्तिनः नयति
प्रणयति इति पणः।)
——————————-+-++++——
AS interprets this name, पणः, as a व्यवहार or a transaction, a unique transaction, wherein God accepts our good deeds and the resultant merit,
पुण्य (like a vendor taking cash from the customer) and gives us what we wish for. A transaction should not be a losing proposition. Samartha Ramdas says we should treat Samsara as a bazaar and God as our profit. He says: हाट भरला संसाराचा, नफा पहावा देवाचा। दासबोध 12-8-34. Saint Purandaradaasa says: ಧರ್ಮವೆಂಬ ಸಂಬಳವ ಗಳಿಸಿ ಕೊಳ್ಳಿರೋ, ಪೆರ್ಮೆಯಿಂದ ದೇಹವ ನಂಬಬೇಡಿರೋ(Earn the wages called Dharma; Be not proud and trust this body). Like Samartha Ramdas, Purandaradaasa also looks upon Samsara as a पण, a transaction, to earn righteousness (Dharma). ॐ पणाय नमः ॐ
VISHNU SAHASRANAAMA 688
प्रमाणं प्राणनिलयः प्राणभृत् प्राणजीवनः।
तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः।।103।।(8 names).
959. प्रमाणम् (PramaaNam)
AS says:. He is the Self-luminous, Self-evidencing Consciousness. (प्रमितिः संवित्
स्वयंप्रभा प्रमाणम्।). Aitareya Upanishad says the same vide the महावाक्य – प्रज्ञानं ब्रह्म।
PB says: He reveals the supreme secret of the
Veda-s by dispelling doubt and misconceptions.
(निःसंशयविपर्यय वेदरहस्यपरमार्थ प्रत्यायकत्वात् प्रमाणम्।).
MC say: He gives rise to right knowledge about what is and what is not Dharma and what is and what is not our Duty.(धर्माधर्मविषये कर्तव्याकर्तव्यविषये च
प्रमा जनकात्वात् प्रमाणम्।). He does this through Shruti and Smriti which are His commandments.
(श्रुतिस्मृति ममैवाज्ञे।).
The abundant knowledge and strength of Brahmaa etc is due to Him.(चतुर्मुखादीनां प्रकृष्टं मानं ज्ञानं बलं वा यस्मात् तत् प्रमाणम्।).
Infallible proofs like the Veda-s have emanated from Him.(प्रकृष्टानि मानानि वेदादि प्रमाणानि यस्मात् तत्
प्रमाणम्।).
Excellent canons of knowledge like Veda-s have Him as their subject-matter.(प्रकृष्टं मानं वेदादिप्रमाणं
यस्मिन् इति।)
He confers right knowledge(to devotees).(प्रमां नयति इति प्रमाणम्।)
मान means measure, boundary, limit. He makes all the souls aware of these.(मानं मर्यादा, सर्वेषां प्रकृष्टं
मानं यस्मात् तत् प्रमाणम्।).
———+—+++—-++——-+—————
Sun is self-evident. He is His own proof(प्रमाण).
To see him, the sun, we don’t need another light, say a torch. This is known as स्वतः प्रमाण। Like sun, God is self-evident to sages and saints. Says a sage: वेदाहमेतं पुरुषं महान्तम् आदित्यवर्णं तमसः परस्तात्।
(I know Him, the Supreme Purusha, brilliant like the sun, beyond darkness.). Sri RamakrishNa told Narendra(Swami Vivekananda) that he saw God more clearly than he saw Narendra. We are neither sages, nor saints and so, we need a validating प्रमाण. What is it?
God is not accessible through avenues of knowledge (प्रमाण) like sense-perception(प्रत्यक्ष प्रमाण) and inference(अनुमान प्रमाण) etc.. Commenting on Brahma Sootra(1-1-3) शास्त्रयोनित्वात् , says AS in His commentary: ऋग्वेदादि शास्त्रं योनिः कारणं प्रमाणम् अस्य ब्रह्मणो यथावत् स्वरूपाधिगमे। शास्त्रादेव प्रमाणात् जगतो जन्मादिकारणं ब्रह्म अधिगम्यत इत्यभिप्रायः। (“Scripture like RgVeda is the valid avenue of knowledge to understand Brahman as He truly is. Only through the scripture we can learn that Brahman is the cause of the origin etc of the world – this is the purport”.
Says Swami Varadananda Bharati: शास्त्र म्हणती त्या
शब्दासी। जे प्रमाण असे सर्वांशी। अन्य कुणाही वचनासी।
श्रुति इतुके प्रामाण्य ना।। म्हणून वेदाचे सांगणे। दृढ धरावे मानवाने। निज कल्याणाकारणे। दूर ठेवावी नास्तिकता।।
VISHNU SAHASRANAAMA 689
960. प्राणनिलय: (PraaNanilayah)
AS says: The senses are PraaNa. He, who is home to them, is Jeeva and is, therefore, called PraaNanilayah (home for PraaNa).(God is Himself the Jeeva.) The vital breaths called PraaNa, Apaana etc, who are the upholders of our body, merge into Him.The living Jeeva is PraaNa and he merges into Him, the Supreme Person. The vital breaths and Jeeva are ultimately dissolved in Him.(प्राणाः इन्द्रियाणि यत्र जीवे निलीयन्ते तत्परतन्त्रत्वात्, देहस्य धारकाः प्राणापानादयो वा तस्मिन् निलीयन्ते, प्राणिति इति प्राणो जीवः परे पुंसि निलीयत इति वा प्राणान् जीवान् च संहरन् इति वा प्राणनिलय:।).
PB says: Like the birds returning to their nest for rest, the souls merge into Him always.(यस्मिन् नित्यं प्रलीयन्ते प्राणाः जीवाः सदाऽग्रजे। शकुन्ता इव नीडे स्वे स
प्राणनिलयः स्मृतः।).
MC say: He is home, support, to PraaNa.(प्राणस्य निलयः आधारः।).
PraaNa(vitality, life) is the support of the world, due to Him.(प्राणः निलयः जगदाधारः यस्मात् यस्य अनुग्रहात्
सः।)
He is exceedingly active, so प्राणः, He is home to all.(प्रकर्षेण अनिति चेष्टते इति प्राणः। सर्वस्य निवासस्थानत्वात्
निलय:।).
Strength is called प्राण and He is home to all strength. (प्राणः शक्तिः, सर्वप्राणस्यापि निलयत्वात् प्राणनिलयः।).
He is home to allround abundant strength and happiness.(आ समन्तात् प्रकृष्ट: णः बलं सुखं वा तस्य
निलयः।).
—————–+–++————+——++++
God is the home(निलय), fountainhead, of life and vitality(प्राण). We have seen His earlier name as giver(द) of प्राण (प्राणद). These two names are logically linked. One can give anything only if he has it. A pauper cannot be donor of wealth howsoever charitable his mind. God is प्राणद because He is प्राणनिलय. He is a repository (निलय) of प्राण (life, vitality) and so He is capable of being प्राणद(giver of प्राण).
The commentators above interpret प्राण also as जीव, individual soul. God is home(निलय) to the souls(प्राण). Meditation is, indeed, home-coming.
AS also interprets प्राण as senses (इन्द्रिय). Jeeva is the निलय (home) of senses only in a relative sense. The real monitor and the masterswitch of the senses is God(as explained in केनोऽपनिषद्). That’s why VishNu is called Hrishikesha(lord of the Indriya -s)(हृषीकाणाम् ईशः). ॐ प्राणनिलयाय नमः ॐ
VISHNU SAHASRANAAMA 690
961. प्राणभृत् (PraaNabhrit)
AS says: He fosters the vital airs(प्राण) with food.
(पोषयन् अन्नरूपेण प्राणान् प्राणभृत्).
PB says: He nurtures the souls like a mother.
(जीवान् मातृवत् धारयति इति).
MC say like AS: He nourishes the PraaNa.(प्राणं
बिभर्ति पोषयति इति प्राणभृत्, भृञ् धारणपोषणयोः।).
He takes care of our vitality.(प्राणशक्तिं बिभर्ति इति).
He is the caretaker of our senses (Indriya-s).
(प्राणान् जीवात्मनाम् इन्द्रियाणि विभर्ति इति).
प्राण means strength and He is the upholder of strength.(प्राणं शक्तिं नित्यं विभर्ति इति।).
He is the perpetual upholder of allround happiness. (आसमन्तात् प्रकृष्टः णः प्राणः सर्वोत्कृष्टं सुखं, तं सर्वदा विभर्ति इति.).
————++–++————————-
God is the sustainer(भृत्) of life(प्राण). The Lord says in Gita that “as the gastric fire वैश्वानर, I reside in the bodies of all beings and, conjoined with प्राण and अपान, I digest( पचामि) the four kinds of food.” (अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्।। 15-14
The Kannada Saint Kanakadasa says in a song:
“O mind, be not restless; be patient. HE will
take care of all. There is no doubt whatsoever.
On the hilltop a tree has come up. Has anyone provided a water-basin around its base and secured it with a fence? He, who has given birth
to it is, indeed, responsible for its upkeep too and He will surely take its care. Have no doubt”.(ತಲ್ಲಣಿಸದಿರು ಕಂಡ್ಯ ತಾಳು ಮನವೆ, ಎಲ್ಲರನು ಸಲಹುವನು ಇದಕೆ ಸಂಶಯವಿಲ್ಲ।. ಬೆಟೃದ ತುದಿಯಲ್ಲಿ ಹುಟ್ಟಿರುವ ವೃಕ್ಷಕ್ಕೆ, ಕಟ್ಟೆಯನು ಕಟ್ಟಿ ನೀರೆರೆದವರು ಯಾರು?. ಹುಟ್ಟಿಸಿದ ಸ್ವಾಮಿ ತಾ ಹೊಣೆಗಾರನಾಗಿರಲು, ಘಟ್ಟ್ಯಾಗಿ ಸಲಹುವನು ಇದಕೆ ಸಂಶಯವಿಲ್ಲ। . ॐ प्राणभृते नमः ॐ
VISHNU SAHASRANAAMA 691
962. प्राणजीवनः (PraaNajeevanah)
AS says: By providing airs called PraaNa, He keeps the beings alive.(प्राणिनः जीवयन् प्राणाख्यैः
पवनैः प्राणजीवनः।). Yama says in कठोपनिषद् : The mortal lives not because of PraaNa and Apaana, but, because of someone else, in whom they both are sheltered.(न प्राणेन नापानेन मर्त्यो जीवति कश्चन। इतरेण तु जीवन्ति यस्मिन् एतौ उपाश्रितॊ।).
PB says: He is like food and drink to the souls.(जीवयति अन्न पानादिवत् जीवान् इति।)
MC say the same as AS above.
The senses are प्राण and He is their life.(प्राणान् इन्द्रियाणि जीवयति संजीवयति इति ।).
Veda is PraaNa because it is full of sublime words. He gives meaning and strength to our life through Veda.(प्रकृष्टा: अणाः शब्दाः यस्मिन् सःप्राणः वेदः, तेन जीवयति संजीवयति इति प्राणजीवनः।).
——————+++++-+++—————–
He is the giver of life and this has been conveyed earlier by many names such as प्राणदः,
प्राणनिलय etc. “Who would move, who would live if this blissful Brahman is not there in the sky(space) within the heart? He, indeed, gives us bliss” says Taittiriya Upanishad.
(को ह्येवान्यात् कः प्राण्यात् यदेष आकाश आनन्दो न स्यात्। एष हि एव आनन्दयति।(2-7-1).
MC say that प्राण means senses too and He is the life of the senses. This point also has been covered earlier(no.794 ॐ सुलोचनाय नमः ॐ) quoting Kena Upanishad. A beautiful Marathi poem says: डोळ्यांनी बघतो ध्वनी परिसतो कानी पदीं चालतो। जिव्हेनें रस चाखतो मधुरही वाचें आम्हीं बोलतो।हातांनी बहुसाळ काम करतो विश्रान्ति ही घ्यावया। घेतो झोप सुखें फिरूनि उठतो ही ईश्वराची दया. If our senses are in fine fettle, it is, indeed, His mercy.
ॐ प्राणजीवनाय नमः ॐ
VISHNU SAHASRANAAMA 692
963. तत्त्वम् (Tatvam)
AS says: The Real, Immortal and AbsolutelyTrue – that entity is Tatvam. These words signify the One, Singular Brahman.(तथ्यम् अमृतं सत्यं परमार्थतः सतत्वमित्येते एकार्थवाचिनः, परमार्थसतो ब्रह्मणो वाचकाः शब्दाः।).
PB says: He is the essence, the core and the kernel of the universe.(सारांशभूतो जगतो योऽसौ तत्वमिति स्मृतः।).
MC say: That entity which remains same in all the three tenses of time without undergoing any
modifications is Tatvam, the Truth.(अतीतानागते काले यत् तादृशमुदीर्यते। कुतश्चिद् अन्यथा नेयात् तत् तत्त्वं तत्त्वतो विदुः).
That which is absolutely independent is Tatvam.
(स्वतन्त्र तत्वरूपः तत्वं।).The Mahabharata says : तत्वमेको महायोगी हरिर्नारायणः प्रभुः।(शान्तिपर्व 347-91).
He imparts being or existence to all.(सर्वसत्ताप्रदत्तत्वात् तत्त्वम्।).
He is all-pervasive, so तत्, His nature is knowledge, so वम्। (ततत्वात् तत्, ज्ञानात्मकत्वात् वम्,
तच्च तत् वं च तद्वम्, तद्वमेव तत्त्वम्।).
—————++-+++++—++-++++++++—++
Tatvam means essence; it means also principle; in its highest reach of meaning, it means Truth. We say Tatva-jnaana when we mean philosophy. Says Bhagavatam(1-2-11): वदन्ति तत् तत्त्वविदः तत्त्वं यत् ज्ञानमद्वयम्। ब्रह्मेति परमात्मेति भगवानिति शब्द्यते।।(The Knowers of Truth speak of it, which is ज्ञान without a second, in three ways – as ब्रह्मन्, as परमात्मा and as भगवान्). In its formless transcendental mode(निर्गुण, निराकार, निर्विशेष) it is Brahman, the One that has become many. Mostly, the Upanishads use ब्रह्मन् and आत्मन् in this sense. When we refer to that transcendental
Brahman as immanent within us, we call Him as
परमात्मा (Gita XIii-22 परमात्मेति चाप्युक्तो देहेऽस्मिन् पुरुषः
परः।). When we refer to His सगुण mode, He is
called as भगवान्. In His अवतार-mode as Rama,
KrishNa etc we employ the word भगवान्.
The word तत्त्वम् itself conceals within it the highest insight of philosophy. When split, it is तत् त्वम् That thou art! This is the highest message
this single word gives us. ॐ तत्त्वाय नमः ॐ
VISHNU SAHASRANAAMA 693
964. तत्त्ववित् (Tatvavit)
AS says: He knows the Truth, that is Himself, as it really is.(तत्त्वं स्वरूपं यथावद् वेत्ति इति।)
PB says the same as AS.(वेत्ति यः स्वात्मनः तत्त्वं
तत्त्ववित् स च कथ्यते।). Arjuna tells the Lord in Gita:
स्वयमेवात्मनात्मानम् वेत्थ त्वं पुुषोत्तम।(O Lord, Thou knowest Thyself)(10-18).
MC say: He knows Himself, the Independent and the world, the dependent, independently and fully. (तत्त्वं स्वतन्त्रतत्त्वं अस्वतन्त्रं च वेत्ति स्वतन्त्रतया सामग्र्येण चेति तत्त्ववित्।).
(As Veda Vyasa) He discusses the Absolute and the Relative Truths(in Brahma Sootra).(तत्त्वं परतत्त्वं अपरतत्त्वं च विन्ते इति तत्त्ववित्, विद विचारणे।).
(To the devotees) He imparts knowledge of Truth, the Absolute and the Relative.(तत्त्वं परतत्त्वं अपरतत्त्वं च वेदयति ज्ञापयति इति तत्त्ववित्।).
(Through the Knowers), He conducts enquiry into Truth.(तत्त्वं ज्ञानिभिः वेदयते विचारयतीति तत्त्ववित्।)
——++———————++———–++
Tatva in common parlance means principle. One who knows all about the principles of गुण and कर्म is refered to as तत्त्ववित् by the Lord in Gita:
(तत्त्ववित् तु महाबाहो गुणकर्मविभागयोः।….3-28).
But, here it refers to the Ultimate Principle, तत्त्व ,governing the universe – God. God knows Himself, so He is तत्त्ववित्।
The Upanishads want us to be तत्त्वविदः, Knowers of Truth. Says MuNDakopanishad: “Know that Self alone, the One without a second and give up all other talks. This is the bridge to immortality”. (तमेवैकं जानथात्मानमन्या वाचो विमुञ्चथ,
अमृतस्यैष सेतुः 2-2-5). “Know thyself”(आत्मानं विद्धि) is
the call of the Upanishads. Such a Knower goes beyond sorrow(तरति शोकम् आत्मवित्) – this is the promise of the Upanishads. Socrates,too, taught the same to his flock. “We live truthfully if
we try to discover ourselves as we truly are during our lifetime. If not, it is a great loss indeed”.(इह चेदवेदीदथ सत्यमस्ति, न चेदिहावेदीन्महती विनष्टिः 2-5) laments Kenopanishad. The mission of every Guruparampara of every Math is same: to transform its laity into तत्त्वविदः। ॐ तत्त्वविदे नमः ॐ
VISHNU SAHASRANAAMA 694
965. एकात्मा (Ekaatmaa)
AS says: Atman is One and He is God.(एकश्च असौ आत्मा च इति एकात्मा। ) Aitareya Upanishad says:
In the beginning there was One Atman alone.
(आत्मा वा इदमेक एवाग्र आसीत्)(1-1).
PB says: The entire class of sentient and
insentient(animate and inanimate) entities is the dependent part and He is the one independent whole. He is the enjoyer.(सर्वस्य चित् अचित् वर्गस्य अयम् एक एव शेषी भोक्ता इति एकात्मा।).
MC say: He is the principal Atman, the Master.(एकः मुख्यः आत्मा स्वामी एकात्मा।).It is said एकात्मा हरिरुद्दिष्टः प्रधानत्वात् समस्ततः। Wisdom consists in recognising this truth.(ज्ञानं चैकात्म्यदर्शनम् says
Bhagavata 11-20-27).
He alone is the Doer, so एकः, He accepts all as identical with Him, so आत्मा। (एष एव करोति इति एकः, आदत्ते सर्वम् आत्मीयतया इति आत्मा।).
Of the entities to be enjoyed(experienced), He
imbibes only the principal portions.(भोग्य पदार्थेषु एकान् Aमुख्यान् भागान् अत्ति इति एकात्मा।).
+++++——++——+++—+++++—±-+++++++
God is One, His names are many. This is the message of all our sacred books, be they the Veda-s, Upanishads etc. The keyword is एक.
एको देवः सर्वभूतेषु गूढः (There is only One God and He is hidden within all). यो देवानां नामधा एक एव
(One God bears several names of gods). एको देवः केशवो वा शिवो वा (God is One, call Him Keshava or Shiva). एकं सत् विप्राः बहुधा वदन्ति (There is One Truth, called variouslg by the wise). This perception is the secret of the Hindu tolerance.
One charming feature of all our Sahasranama-s
is that a string of 3-4 names presents a consecutive thread of thought. It becomes a capsule of Vedantic insight. Tattvam Tattvid
Ekaatmaa is an example. This string is a capsule of MuNDakopanishadic utterance(3-2-9) ब्रह्म वेद ब्रह्मैव भवति (the knower of Brahman becomes
Brahman Himself). The next name is the फलश्रुति of this realisation: जन्म मृत्यु जरातिगः।
ॐ एकात्मने नमः ॐ
VISHNU SAHASRANAAMA 695
966. जन्म मृत्यु जरातिगः (Janma mrityu jaraatigah)
AS says: The six modifications that the body is prey to, don’t apply to Atman. The modifications are: birth, being as a body, growth, bodily changes, physical decline and death.(जायते अस्ति
वर्धते विपरिणमते अपक्षीयते नश्यति इति षड्भाव विकारान्
अतीत्य गच्छतीति जन्ममृत्युजरातिगः।). Says Kathopanishad न जायते म्रियते वा विपश्चित्।(Atman is neither born nor does it die.)(1-2-18).
PB says: He transcends the properties that are natural to chit(souls) and achit(matter).
(चिदचित् धर्महीनो यॊ जन्ममृत्युजरातिगः।).
MC say: He is above birth, death and old-age.
(जन्म मृत्यु जरा अतीत्य वर्तते इति जन्ममृत्युजरातिगः।).
He is untouched by all the drawbacks and defects that are inherent in birth, death and
senility.(जननमरणजरास्तदुपलक्षित यावद्दोषान् अतिक्रम्य
वर्तमानः जन्ममृत्युजरातिगः।).
He wards off the pain of birth and death, so He is जन्ममृत्युजरः, He is above all, surpasses all, so अतिगः। (जन्ममृत्युभ्यां जायत इति जन्ममृत्युजं दुःखम्, तद्
रेपयतीति जन्ममृत्युजरः, सर्वातिगश्च।).
He grants supreme bliss to the liberated, who have conquered birth and death.(जन्ममृत्यू जयन्तीति
जन्ममृत्युजाः मुक्तात्मान:, तेषां रं सुखं अतिशयेन गमयति
प्रापयति इति जन्ममृत्युजरातिगः।).
——+——-+—-+–+++++++++++++++—–
Birth, old age, disease and death don’t afflict Atman as taught by the Lord in Gita. So, needless to say they don’t apply to God. This is
obvious. This name here is suggestive of His Anugraha. If we cultivate unwavering devotion and earn His grace, we become जन्म मृत्यु जरातिगाः। We, then, fly out of this rotating cycle of पुनरपि जननं पुनरपि मरणम्।
Tukaram asks: किती वेळा जन्मा यावे, किती व्हावे फजीत?
(How many times should I be born? How much
hardship should I suffer?). If at all one is born,
he should then be a servant of Vitthala(तरीच जन्मा
यावे, दास विठ्ठलाचे व्हावे।). Tukaram says elsewhere:
“If You give me the gift, दान, of Your non-forgetfulness, You can gladly consign me to
a womb(हेंचि दान देगा देवा, तुझा विसर न व्हावा।।….तुका म्हणे गर्भवासी, सुखें घालावे आम्हासी।।).
ॐ जन्म मृत्यु जरातिगाय नमः ॐ
VISHNU SAHASRANAAMA 696
भूर्भुवःस्वस्तरुस्तारः सविता प्रपितामहः।
यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः।।117।।(9 names)
967. भूर्भुवःस्वस्तरु:(bhoorbhuvastaruh)
AS says: The three syllables – bhoo, bhuvah and svah – are looked upon as the essence of three
Veda-s. With them, oblations are offered into sacrifice and the performers go beyond three
worlds.(भूर्भुवःस्वः समाख्यानि त्रीणि व्याहृतिरूपाणि शुक्राणि
त्रयीसाराणि, तैः होमादिना जगत् त्रयं तरति प्लवते वा इति।).
Or He is the Tree of Samsara enveloping the three worlds symbolised by भू भुवः स्वः. (अथवा
भूर्भुवः स्वः समाख्य लोकत्रयसंसारवृक्षो भूर्भुवः स्वस्तरु:।). Or
He pervades like a tree(तरु) the three worlds.(भूर्भुवः स्वराख्यं लोकत्रयं वृक्षवद् व्याप्य तिष्टति इति वा।).
PB says: To the beings in the three worlds – the earth etc – He is like the leafy Paarijaata tree giving shade.(भूरादिभिः लक्षितानां जीवानां च्छायपत्रल
पारिजात इव।
MC say: He imparts spiritual instruction through the three syllables, bhoo bhuvah svah, to Brahmaa etc.(भूर्भुवःस्वः इति व्याहृतित्रयं चतुर्मुखादिभ्यः तरति वितरति उपदेशद्वारा इति।).
By the Knowers, He ensures that the three
syllables are propagated through instruction.
(भूर्भुवःस्वरिति ज्ञानिभि: उपदेशद्वारा वितारयतीति।).
He is the support for the three worlds sugnified by the three syllables.(भूर्भुवः स्व: संज्ञकानां लोकानाम्
आधारः।). Bhagavata says: तस्मै नमो भगवते भुवनद्रुमाय।).
——–++++++++++++——–+++++—-++++
The tree is a great benefactor to all orders of beings(not just mankind). Like a महायोगि it braves all the vagaries of weather and lends every part of it for our use. It symbolises selflessness. There are many Subhaashita-s in praise of tree. The sandalwood tree lends its fragrance even to the axe of the woodcutter(छिन्नोऽपि चन्दनतरुर्न जहाति गन्धम्.). Sri RamakrishNa wished Narendra (the future-Swami Vivekananda) to be a spiritual banyan tree. In the Rudra-Namaka, Rudra is invoked as नमो वृक्षेभ्यो हरिकेशेभ्यः (Salutations to Him, present in trees with green leaves). ॐ भूर्भुवःस्वस्तरवे नमः ॐ
VISHNU SAHASRANAAMA 697
968. तारः (Taarah)
VISHNU SAHASRANAAMA 698
969. सविता (Savitaa)
AS says: He is the progenitor of the entire world.
(सर्वस्य लोकस्य जनक इति सविता).
PB says: He is the universal father.(सर्वेषां साक्षात्
जनयिता सविता).
MC say: He is the essence. He is ever-content.
(सारत्वात् सः, अवति सर्वदा तृप्तो भवति इति अविता, अव तृप्तौ,
सश्चासौ अविता च साविता ,साविता एव सविता।)
He moves everywhere. He knows everything.
(सरति सर्वत्र गच्छति इति सः, अवति सर्वं अवगच्छति इति
अविता, अव अवगमे।).
He is the essence(core and the kernel) of creation. He is the guardian.(सः सारभूतः, अविता
रक्षिता च सविता, अव रक्षणे।).
He is the essence. He is the listener.(He listens to devotees).(सः सारभूतः, अविता श्रोता, अव श्रवणे।)
The Upanishad says: There is no other listener.
(नान्योऽतोऽस्ति श्रोता।).
He is the essence. He is the giver(donor).
(सः सारभूतः, अविता दाता, अव दाने।).
He moves everywhere, His excellences keep
growing.(सरति सर्वत्र इति सः, अवति गुणैः वर्धते सर्वदा इति
अविता , अव वृद्धौ।)
He is the essence. He is luminous.(सः सारभूतः, अवति प्रकाशते इति अविता, अव दीप्तौ।).
———————–+—–+—-++++-++++
There is a beautiful सुभाषित on Savita, the sun.
उदये सविता रक्तो रक्तश्चास्तमये तथा। सम्पत्तौ च विपत्तौ च
महतां एकरूपता।। (” The sun is reddish when he is
rising and he is reddish while setting too. Be it
prosperity or adversity, the noble ones are alike in their demeanor.”)
A Rgvedic chant affirms the omnipresence of God. सविता पश्चात्तात् सविता पुरस्तात्, सविता उत्तरोत्तरात्तात् सविताधरात्तात्। सविता नः सुवतु सर्वतातिं, सविता नो रासतां दीर्घुमायुः।।(10-36-14). (Savita is behind, Savita is in front. Savita is above, Savita is below. May Savita shower us with bliss. May Savita grant us a long life.)
ॐ सवित्रे नमः ॐ
VISHNU SAHASRANAAMA 699
970. प्रपितामहः (Prapitaamahah)
AS says: Brahmaa is considered as Grandfather.
VishNu is Brahmaa’s father.(पितामहस्य ब्रह्मणोऽपि
पितेति प्रपितामहः।). So, He is Great-grandfather.
PB says the same as AS.(साक्षात् पितामहस्य जनकः इति।)
MC say the same. Brahmaa has emerged from
Him.(प्रसृतः पितामहः यस्मात् सः प्रपितामहः।).
The महाभारत says: VishNu is the great-grandfather to the three worlds.(त्रयाणां अपि लोकानां भगवान् प्रपितामहः।).
In every respect He is excellent, so प्र, He is
grandfather to all, so पितामह। (प्रकृष्टत्वात् प्र,
सर्वस्य पितामहश्च।).
To the highly advanced(प्र) gods, He is Grandfather.(प्रकृष्टानां देवानां पितामह: प्रपितामहः।)
ब्रह्मा is great because of His grace.(पितामहः चतुर्मुखः, प्रकृष्टः पितामहः यस्मात् यदनुग्रहात् सः प्रपितामहः।)
—————————-+++————–
God is a holdall of all relations. In the Gita, He says: “I am the father, mother, Upholder and
grandfather (पितामह) of this world”.(पिताहमस्य जगतो माता धाता पितामहः। 9-17). Here, in VSN, He is called प्रपितामह(great grandfather).
This word प्रपितामह (great- grandfather) inclines me to divert a bit from VSN. It is most essential for us to acquaint our children and grandchildren with the names of at least the grandparents and great grandparents)(both on paternal and maternal side), though the great great grandparent is also refered to in the texts. .It is equally important that our youngsters know their Gotra. A Bhatmam tells me that, when asked to name the Gotra, someone said: Aries, Taurus etc(राशि). During post-death rituals, the officiating Bhatmam asks for the names of our parents, grandparents etc. Sometimes the performer admits innocently he does not know his grandfather’s name(पितामह) since he just called him Ajju and felt no need to know his name. When this information is not available, then the Bhatmam picks up any of the 24 names in आचमन for males and names of goddesses and rivers for females. Knowing these names (both on paternal and maternal side) is necessary during the rite of pinda-samyojan on twelfth day(बारावों दीसु ) whereby the deceased ceases to be प्रेत and gets elevated as पितृ. The concerned text says:प्रेतशब्दो नास्ति, पितृशब्दः आगतः, प्रेतः पितृभागम् अवाप्तवान्. ॐ प्रपितामहाय नमः ॐ
VISHNU SAHASRANAAMA 700
971. यज्ञः (Yajnah)
AS says: He is Himself the sacrifice.(यज्ञात्मना यज्ञः।)
PB says: To those who have no wherewithal to perform a Yajna, He Himself becomes Yajna.
(स्वाराधनधर्मसमृद्धिरिक्तानां तदर्थिनां स्वयमेव यज्ञः।). Their devotion is accepted as Yajna by Him.
MC say: He is adorable to all.(सर्वेषां याज्यत्वाद् यज्ञ इति).
He sacrifices Himself.(स्वयमेव स्वात्मानं यजते।).
Purusha Sookta visualises creation as His
Self-Sacrifice.
He brings about mutual integration of the five
elements.(यजति पञ्चभूतानां परस्परं सङ्गतिं करॊति इति।
यज सङ्गतिकरणे।).
He brings about the mutual correlation of the acts of the souls and their consequences.
(यजति कर्मफलैः प्राणिनां सङ्गतिं करोति इति। यज सङ्गतिकरणे।)
He enters all as their controller, so यः, He is all-
knowing, so ज्ञः। (याति सर्वं नियामकतया प्रविशति इति
यः, जानाति सर्वमिति ज्ञ:।).
Through Mahabharata etc, He acquaints all about His glory.(यः यशः, स्वस्य यः यशः महाभारतादिभिः
ज्ञापयति इति यज्ञः । ‘यशो यः कथितः प्राज्ञैः ‘ इति एकाक्षर कोशः)
—————————+++++————–
Yajna does not mean only sacrifice. यज्ञो श्रेष्टतमं कर्म
– any praiseworthy , noble deed is Yajna. We speak of पञ्च महायज्ञ, a topic which featured in the Ashirvachans of our Parameshti Guru very often.
They are Deva Yajna, Brahma Yajna, Pitri Yajna,
Manushya Yajna and Bhoota Yajna. They constitute our Thanksgiving and expression of gratitude to five entities who always sustain us.
In the 10th अनुवाक of Rudra-Chamaka we pray: आयुः यज्ञेन कल्पतां प्राणो यज्ञेन कल्पतां … चक्षुः यज्ञेन कल्पतां
श्रोत्रं यज्ञेन कल्पतां.. where what is prayed for is the spirit of sharing and caring, give and take and live and let live. ॐ यज्ञाय नमः ॐ
VISHNU SAHASRANAAMA 701
972. यज्ञपतिः (Yajnapatih)
AS says: He is the caretaker of sacrifices, their
Lord.(यज्ञानां पाता स्वामी वा ) Gita says: अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च। IX-24).
PB says: He is the giver of the ‘fruits’ of Yajna.
(यज्ञस्य फलदो यस्मात् तस्मात् यज्ञपतिः स्मृतः।).
MC say: He is the protector of Yajna.Says RgVeda: अग्ने यं यज्ञमध्वरं विश्वतः परिभूरसि, स इद्देवेषु
गच्छति। (O Agni, You surround the sacrifice, protect it and conduce to the deities the
oblations.)
He is All-Knowing and Lord of all.(यदस्ति तत् जानाति इति यज्ञः, सर्वेशत्वात् पतिः।)
He is the Lord of Jnaana as well as the knowers.
(यं ज्ञानम्, येति ज्ञानं समुद्दिष्टम् इत्युक्ते:, ज्ञ: ज्ञाता, यस्य ज्ञानस्य
ज्ञातृणां च पतिः यज्ञपतिः।).
He goes everywhere, so यः, ज्ञ means the soul, He
is the Lord of the souls.(याति सर्वत्र नियामकतया
गच्छति इति यः, ज्ञ: जीवः, तथा च ज्ञानां पतिः ज्ञपतिः। Brahma
Sootra 2-3-18 says: ज्ञोऽत एव।)
——–+++———+++++——–++—+++—-
Gita speaks of several kinds of Yajna. Normally,
this word brings before us the vision of a blazing fire and sonorous chants of स्वाहाकार. However, the Lord speaks of not only द्रव्ययज्ञ, but also तपोयज्ञ, योगयज्ञ, स्वाध्याय यज्ञ, ज्ञानयज्ञ etc. (Ch.4-28). The late Swami Chinmayanandji popularised Gita ज्ञानयज्ञ for us decades ago. The Lord says that Jnaana Yajna is superior to द्रव्य यज्ञ (the conventional Yajna where offerings are made into Agni)(4-33)(श्रेयान् द्रव्यमयाद्यज्ञाद् ज्ञानयज्ञ: परंतप)
The concept of Yajna undergoes a seachange at the hands of the Lord in Gita. The soul of Yajna is समर्पण – the spirit of selfless offering and dedication. Imbued with this spirit,even our work-a-day life, too, becomes a Yajna.(यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्। यत् तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।। 9-27). The Lord says: “Karma, action, becomes a binder unless it is imbued with this spirit of Yajna”.( यज्ञार्थातात् कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।(3-9). ॐ यज्ञपतये नम ॐ
VISHNU SAHASRANAAMA 702
973. यज्वा (Yajvaa)
AS says: He Himself assumes the form of the Yajamaana, the sacrificer.(यजमानात्मना तिष्ठन् यज्वा।)
PB says: In the case of the weak and the infirm, He Himself becomes the sacrificer.(अशक्तानां स्वयमेव यजमानः यज्वा।).
MC say: He conducts the sacrifices.(यष्ट्रत्वाद् यज्वा।).
Being immanent in the sacrificer, He worships Himself.(यजमानेषु स्थित्वा स्वात्मानं स्वयमेव यजतीति यज्वा।)
He inspires the sacrificers and the worshippers to perform the sacrifices.(यजते यजमानान् अर्चकान्
याजयतीति यज्वा।).
Being Rama and KrishNa He performs
sacrifices to promote universal welfare.(रामकृष्णादिरूपेषु लोकसङ्ग्रहोद्देशेन यजते इति।).
To the devotees He bestows all the पुरुषार्थ-s.
(यजति सकलपुरुषार्थान् भक्तेभ्यः ददातीति यज्वा, यज दाने।)
To those with undivided devotion(like Hanuman),
He givesaway Himself.(यजति एकान्तभक्तेभ्य: स्वात्मानमेव ददातीति यज्वा।).
He ensures that the devotees become attached to Him.(यजति भक्ताः स्वस्मिन् सङ्गता: यथा भवन्ति तथा करोति इति यज्वा। यज् सङ्गतिकरणे।)
————————-+—————–++
God is a Great Sacrificer(महा यज्वा). He is incomparable(निरुपम). Creation of this universe itself is His Yajna :सृष्टि यज्ञ. This Yajna with God Himself as the यज्वा (sacrificer) is the theme of the entire Purusha Sookta. From that Yajna comes up everything: inanimate (जड) and animate(चेतन). Birds, wild animals and domestic
animals came out of that Yajna (पशून् तान् चक्रे
वायव्यान् आरण्यान् ग्राम्यान् च ये). The Veda-s, too, came out of it(तस्माद्यज्ञात् सर्वहुतः ऋचः सामानि जज्ञिरे।
छन्दांसि जज्ञिरे तस्माद् यजुः तस्मादजायत।).
There are in all 12 names for VishNu in VSN with the word Yajna. This itself shows the importance
of Yajna in our life.
ॐ यज्विने नमः ॐ
VISHNU SAHASRANAAMA 703
974. यज्ञाङ्गः (Yajnaangah)
AS says: The sacrifices are as though His various physical features.(यज्ञाः अङ्गानि अस्य इति यज्ञाङ्गः।)
PB says: The sacrifice performed by the able and the qualified, is like a dependent accessory to Him.(शेषः शक्तकृतो यज्ञः अस्य इति।).
MC say: The presiding deities of sacrifice have emanated from His physical features and are
sheltered in Him. Thus, they are as if His various organs.(यज्ञाः यज्ञाभिमानिनः अङ्गजन्यत्वात् अङ्गाश्रितत्वात् च
यस्य अङ्गानि इव सः यज्ञाङ्गः।). Bhaagavatam says:
अङ्गानि क्रतवो जाताः….(The sacrifices became His
physical features).
The accessories like दर्भा grass have sprung up from Him.(यज्ञस्य अङ्गानि कुशादीनि यस्मात् सः।)
The sacrificial offerings(like ghee etc) are His.
(यज्ञस्य अङ्गानि हविरादीनि यस्य सः।) Gita अहं क्रतुः अहं यज्ञः
IX-16).
Yajna is like His form.(यज्ञः अङ्गं शरीरं रूपमिति यावत्
यस्य सः।). Gita ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।। 4-24.
Yajna is a means of manifesting His grace.
(यज्ञः अङ्गम् अभिव्यक्त्युपायः यस्य सः।).
VISHNU SAHASRANAAMA 704
975. यज्ञवाहनः (Yajnavaahanah)
AS says: He ensures the proper conduct of sacrifices, undertaken for fulfilment of desires.
(फलहेतुभूतान् यज्ञान् वाहयतीति यज्ञवाहन:।).
PB says: By granting strength, faith and competence, He ensures the proper conduct of
sacrifices.(शक्ति श्रद्धा अधिकारदानेन यज्ञं वाहयति इति।).
MC say the same as AS. यज्ञं वाहयति प्रवर्तयति इति।)
He reaches the sacrifice(offerings) to the
respective deities.(यज्ञं वाहयति प्रापयति देवान् प्रति इति।)
All actions performed to please the Lord
constitute Yajna. He conducts them.(भगवत् प्रीत्युद्देशकानि विहितानि कर्माणि यज्ञाः, तान् वाहयति
प्रवर्तयति इति।)
The senses are वाहाः, through Indra(यज्ञ) He
inspires them, activates them.(वाहयन्ति
सर्वाः चेष्टाः निर्वाहयन्तीति वाहा: इन्द्रियाणि, यज्ञेन इन्द्रद्वारा
वाहान् नयति प्रेरयति इति।)
—————————–+++————
A vehicle (वाहन) is a means to reach a destination. Shiva is Nandivaahana and VishNu is GaruDa -vaahana. Both Nandi and GaruDa are exemplars of unwavering faith, devotion and
service. If we have these qualities, we can reach Him. Both Nandi and GaruDa have in them
समर्पणभाव which, as we have seen, is the soul of Yajna. So, the overall message of this name,
यज्ञवाहन, is to highlight the importance of
समर्पणभाव as a means to reach Him. ॐ यज्ञवाहनाय
नमः ॐ
VISHNU SAHASRANAAMA 705
यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुग् यज्ञसाधन:।
यज्ञान्तकृद् यज्ञगुह्यम् अन्नम् अन्नाद एव च।।118।।(9 names)
976. यज्ञभृत् (Yajnabhrit)
AS says: He maintains Yajna. He is its caretaker,.
(यज्ञं विभर्ति पाति वा यज्ञभृत्)
PB says: Any deficiency in the performance of a Yajna is wiped out and its purpose fulfilled, when PoorNaahuti is offered by remembering VishNu.
(विकलमपि यज्ञं स्वस्मरण पूर्णाहुतिभ्यां पुष्णाति इति यज्ञभृत्।)
MC say: Worship of God through the medium of fire is Yajna. It is done to propitiate God who bears then the name ज्ञ(jna).VishNu sustains and
fosters this Yajna and/or any other ordained
ritual. So, He is named as Yajnabhrit.
(यज्ञः अग्निमुखेन भगवदाराधनम्। ज्ञनामकभगवत् प्रीत्यर्थं
क्रियमाणं विहितं कर्म वा, तं बिभर्ति धारयति पोषयति इति वा
यज्ञभृत्।)
He is full and perfect, so He is ya(य). The souls
endowed with the capacity to know are ज्ञा (jnaah). He sustains and fosters them, so भृत्।
(पूर्णत्वात् यः, ज्ञा: जीवाः, तान् बिभर्ति धारयति पोषयति इति
वा ज्ञभृत्, यश्चासौ ज्ञभृत् च यज्ञभृत्। ‘पूर्णत्वात् यः इतीर्यते ‘
इति शब्दनिर्णयकोशे, ज्ञशब्दः जीवार्थकतया प्रयुक्तः ब्रह्मसूत्रे
(ज्ञोऽत एव च, इति सृत्रम्).)
He is full and perfect, so yah(यः). The learned are ज्ञाः, He maintains and fosters them specially.
(पूर्णत्वात् यः, जानन्ति इति ज्ञा: विद्वांसः, तान् बिभर्ति विशेषतः
धारयति पोषयति इति ज्ञभृत्।).
VISHNU SAHASRANAAMA 706
977. यज्ञकृत् (Yajnakrit)
AS says: He performs Yajna at the beginning of creation and also at its end.(जगदादौ तदन्ते च यज्ञं
करोति इति यज्ञकृत्). He may disrupt it also.(यज्ञं कृन्ततीति वा). When Yajna is performed with evil
intention, He disrupts it. Shiva disrupted the यज्ञ
performed by Daksha because it was done with the unholy intention of humiliating Shiva.
PB says: For the good of the world, He performed Yajna at the beginning.(जगद् हिताय
कृतवान् यज्ञम् आदौ स यज्ञकृत्।)
MC say the same as AS above and add:
During His अवतार-phase,for the good of the world,, He performs Yajna and/or ordained works.(लोकसंग्रहार्थं स्वावतारेषु यज्ञान् यागान् विहितकर्माणि
वा करॊति इति यज्ञकृत्।)
He inspires the good and the righteous to perform sacrifices and/or good deeds.(सज्जनैः
यज्ञान् यागान् सत्कर्माणि वा कारयतीति।)
He goes everywhere and knows everything, so यः। He gives rise to Knowers and the liberated, so ज्ञकृत्। (याति सर्वत्र गच्छति सर्वं जानाति वा यः, ज्ञान् करोति
ज्ञानिनः करोति मुक्तान् करोति इति ज्ञकृत्।)
He is full and perfect, so यः, He gives rise to souls.(पूर्णत्वात् यः, ज्ञान् जीवात्मनः करोति सृजति इति।)
VISHNU SAHASRANAAMA 707
978. यज्ञी (Yajnee)
AS says: He is the recipient of His adorations in the form of Yajna-s.(यज्ञानां तत्समाराधनात्मनां शेषीति
यज्ञी।)
PB says the same as AS.(यः सर्वेषां तु यज्ञानां शेषी
यज्ञीति कथ्यते।)
MC say: He is the conductor, performer and enjoyer of the sacrifices.(निर्वाह्यतया कार्यतया भोग्यतया
च यज्ञाः अस्य सन्तीति यज्ञी।)
He is the regulator of good, altruistic deeds.
(यज्ञाः सत्कर्माणि अस्य नियम्यतया सन्तीति यज्ञी।)
(In Gita etc) He has taught about various
sacrifices.(यज्ञाः नानाविधा: अस्य उपदेश्यतया सन्तीति
यज्ञी।)
Yajna is a means to manifest Brahman(यज्ञः अस्य अभिव्यञ्जकतया अस्तीति यज्ञी)(Gita… तस्मात् सर्वगतं ब्रह्म
नित्यं यज्ञे प्रतिष्ठितम् 3-15).
Knowledge as well as the Knowers are under His
control(यं ज्ञानम्, ज्ञा: ज्ञानिनः, यं ज्ञाश्च अस्य विशेषतः
नियम्यतया सन्तीति यज्ञी।) ‘येति ज्ञानं समुद्दिष्टम् ‘।
He is full and perfect, so यः, the souls are ज्ञा:
(knowers). They are His images.(पूर्णत्वात् यः, ज्ञा:
जीवाः अस्य प्रतिबिम्बतया सन्तीति ज्ञी, यश्चासौ ज्ञी च यज्ञी।)
VISHNU SAHASRANAAMA 708
979. यज्ञभुक् (Yajnabhuk)
AS says: He experiences (‘eats’) Yajna. He protects Yajna.(यज्ञं भुङ्क्ते, भुनक्तीति वा।).
PB says the same as AS. यज्ञान् भुङ्क्ते भुनक्ति इति।
MC say the same as AS above and add:
He enjoys our worship.(यज्ञम् आराधनं भुङ्क्ते इति।)
Gita अहं हि सर्वयज्ञानां भोक्ता…9-24.
He makes gods enjoy the Yajna.(यज्ञं भोजयतीति
यज्ञभुक्।)
He is the caretaker of Yajna and prescribed duties.(यज्ञं यज्ञान् विहितकर्माणि वा भुनक्ति पालयति इति।)
He is inside all as the protector, so यः, He is the caretaker of souls, so ज्ञभुक्। (याति सर्वत्र रक्षकत्वेन
प्रविशति इति यः, ज्ञान् जीवात्मन: भुनक्ति इति ज्ञभुक्, यश्चासौ
ज्ञभुक् च यज्ञभुक्।).
He is favourably disposed towards knowledge and the Knowers.(यं ज्ञानम्, ज्ञा: ज्ञानिनः, यं ज्ञान् च
भुङ्क्ते तत्र प्रीतियुक्तो भवति इति यज्ञभुक्।)
——————-+++++++—-++——-+—–
The late world-renowned Jagadguru of Kanchi,
(Parama Guru of the present Jagadguru) Shri
Chandrashekharendra Saraswati, says: “Shri KrishNa says in the Gita that when Prajapati created mankind, He did so associating them with the obligation to perform Yajna-s. The
Yajna-s are our expression of gratitude for the benefits derived. The gods accept our
sacrificial offerings and bless us in return with all the good things of the world.”(vide Acharya’s Call, Madras Discourses, Part 1, page 30).
Gita: सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन
प्रस्विष्यध्वम् एष वोऽस्त्विष्टकामधुक्।। देवान् भावयतानेन ते देवाः
भावयन्तु वः। परस्परं भावयन्तः श्रेयः परं अवाप्स्यथ।।
In Gita(5-29) the Lord says He is the भोक्ता of Yajna and तपस् (भोक्तारं यज्ञतपसाम्..) and in 9-24
He says: I am the भोक्ता of all Yajna-s and their
Lord(अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।). 3- 10,11).
ॐ यज्ञभुजे नमः ॐ
VISHNU SAHASRANAAMA 709
980. यज्ञसाधनः (Yajnasaadhanah )
AS says: Yajna-s are a means to His attainment.
((यज्ञाः साधनं तत्प्राप्तौ इति यज्ञसाधनः।).
PB says: Yajna paves the way to ज्ञान whereby He
is attained.(ज्ञानद्वारा यस्य यज्ञः साधनं यज्ञसाधनः।)
MC say: He conducts sacrifices and/or ordained
duties.(यज्ञानां विहितकर्मणां वा साधनं निर्वहणं यस्मात् सः।)
The accessories of a sacrifice are from Him.
(यज्ञस्य साधनानि उपकरणानि यस्मात् सः।)
The accessories of Yajna are His.(यज्ञस्य साधनानि
उपकरणानि यस्य सः।)
Yajna is a means to manifest Him.(यज्ञः साधनम्
अभिव्यक्त्युपायः यस्य सः।)
VISHNU SAHASRANAAMA 710
981. यज्ञान्तकृत् (Yajnaantakrit)
AS says: He concludes the sacrifice by granting the fruit thereof to the sacrificer.(यज्ञस्य अन्तं फल
प्राप्तिं कुर्वन् यज्ञान्तकृत्।).
PB says: “O Paartha, the consummation of all
Karma is in the flowering of Jnaana” – in keeping with this Gitaic assertion, He brings Yajna to a
fruitful conclusion by confering on the sacrificer
enlightenment.(सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते इति
यज्ञपर्यवसानं स्वतत्त्वज्ञानं करोति इति यज्ञान्तकृत्।).
MC say: Yajna means sacrifice and/or ordained duties. He determines their nature.(यज्ञः यागः यज्ञाः
विहितकर्माणि वा, अन्तः निर्णयः, तं निर्णयं करोति इति।)
He brings about the production of sacred books
wherein the nature of sacrifice and Himself(whose name, too, is Yajna) is given.
(यज्ञस्य यागस्य यज्ञनामकस्य स्वस्य वा अन्तः निर्णयः येषु ते
यज्ञान्ताः, तादृशान् ग्रन्थान् करोति इति यज्ञान्तकृत्।).
He slays those who are destroyers of Yajna(like
demons).(यज्ञस्य अन्तः नाशः येभ्यः ते यज्ञान्ताः, तान् कृन्तति
हिनस्ति इति।)
अन्त means parts or accessories. He brings about these accessories of Yajna.(अन्ताः अवयवाः,
अन्तः अवयवेऽपि इति हेमकोशः, यज्ञस्य अन्ताः अवयवाः,
तान् करोतीति।)
He is All-knowing, so Yajnah, He brings about
dissolution of all, so अन्तकृत्। (यदस्ति तत् जानाति इति
यज्ञः, अन्तं सर्वेषां विलयं करोति इति अन्तकृत्, यज्ञश्चासौ
अन्तकृत् च यज्ञान्तकृत्।).
He is full and perfect, so यः, the souls are knowers, ज्ञा:, He brings about their dissolution
(merger), so अन्तकृत्।)(पूर्णत्वात् यः, ज्ञा: जीवात्मानः,
तेषाम् अन्तं विलयं करॊति इति अन्तकृत्।)
He puts an end to sacrifices undertaken by the unfit and the unworthy,.(अयोग्यानां यज्ञस्य यागस्य
अन्तं नाशं करोति इति।). Lord Shiva destroyed the sacrifice by Daksha as it was performed with malefic intention.
VISHNU SAHASRANAAMA 711
982. यज्ञगुह्यम् (Yajnaguhyam)
AS says: He is the secret (guhyam) of all
sacrifices. This secret is the direct Knowledge of the Truth that is God. Performing sacrifice with no thought for its fruit is also a secret.यज्ञानां गुह्यम्, ज्ञानयज्ञ:, फलाभिसन्धिरहितो वा यज्ञ:।).
PB says: Though He is ever satisfied, He receives
the offering as though He is not satisfied and content. He then makes others also satisfied.
(यः निरपेक्षोऽपि सापेक्षवत् नित्यतृप्तोऽपि अतृप्त
वत् पुरोडाशादिकं भुक्त्वा तृप्यन् अन्यान् तर्पयति, सः।)
MC say: The principal principle of Yajna.(गुह्यं
रहस्यं मुख्यं तत्त्वम् इति यावत्, यज्ञस्य गुह्यं रहस्यं यज्ञगुह्यम्।)
Main principles of Yajna and/or ordained duties
are from Him.(यज्ञस्य यागस्य यज्ञानां विहितकर्मणां वा
गुह्यानि रहस्यानि तत्त्वानि यस्मात् तत् यज्ञगुह्यम्।).
Scriptures containing the main principles of Yajna are from Him.(यज्ञस्य स्वस्य गुह्यानि रहस्यानि
तत्त्वानि शास्त्रेषु प्रकटितानि यस्मात् तत्।)
He goes everywhere, so यः, the souls are ज्ञा:,
He is in the cave of their hearts.(याति सर्वत्र गच्छतीति
यः, ज्ञा: जीवात्मानः तेषां गुहां हृदयगुहाम् अर्हति इति ज्ञगुह्यम्।)
VISHNU SAHASRANAAMA 712
983. अन्नम् (Annam)
AS says: He is consumed by the beings; He
consumes the beings.(अद्यते भूतैः, अत्ति च भूतान् इति
अन्नम्।).
PB says: Those, endowed with endless powers to experience God(by His grace), ‘consume’ Him
(experience Him). (निष्पादित अनन्तभोक्तृशक्तिसमन्वितैः भुज्यते इति।)
MC say: At the time of dissolution, He consumes everything.(अत्ति प्रलयकाले सर्वाणि भूतानि संहरति इति
अन्नम्।).
He is ‘consumed’ (resorted to as shelter) by all.
(अद्यते उपजीव्यते सर्वैः इति अन्नम्।).
He ensures that all are inclined to consume food.(अद्यते सर्वैः अन्नं यथा अद्यते तथा प्रेरयति इति अन्नम्।)
He confers contentment upon having food.(सर्वैः
अद्यते सर्वेषां तृप्तिदो भवति इति अन्नम्।)
The existence of food is dependent on Him.
(अन्नस्य सत्ता भगवदधीना इति भगवान् अन्नमित्येव भण्यते।).
——+++++——-++++—++++++-++++++++
The well-known Marathi prayer वदनि कवळघेतां नाम घ्या श्रीहरीचें says अन्न हें पूर्ण ब्रह्म. Food is divine. In
Taittiriya Upanishad Annam figures many times.
Bhrigu understood food as Brahman(अन्नं ब्रह्मेति व्यजानात्। Later in the Upanishad we are given
crisp injunctions: अन्नं न निन्द्यात्, तद्व्रतम्। अन्नं न परिचक्षीत, तद्व्रतम्। अन्नं बहु कुर्वीत, तद्व्रतम्।(Don’t despise food, this is a vow; Don’t discard(waste)
food, this is a vow; Grow more food, this is a vow). When we are small kids, elders tell us: you should not touch the foodplate with your leg
(वाट्टेक पायलावनये). Thus,reverence for food is
instilled in us from childhood. ॐ अन्नाय नमः ॐ
VISHNU SAHASRANAAMA 713
984. अन्नाद (Annaadah)
AS says: He consumes food.(अन्नम् अत्तीति अन्नादः।)
PB says: He accepts the devotion of the worshippers and enjoys it.(उपासकानां भक्तिम् आदत्ते तथा भुङ्क्ते स्वयं सो अन्नाद ईरितः ).
MC say: He enjoys the essence of enjoyable
offerings.(अन्नं भोग्यम्, तत्सारभागमिति यावत् आत्तीति अन्नादः।).
He enables the souls to have food.(अन्नं
जीवात्मभिः आदयतीति अन्नाद:।)
He ‘eats’ (accepts) three foods(offered by souls)
– mind, speech and their PraaNa.(मनो वाक्
प्राणात्मकानि त्रीणि अन्नानि अत्ति इति अन्नाद:।).
———————————————
The aspirant, upon realising Brahman, is so
intoxicated with joy that he starts singing, says
Taittiriya Upanishad: एतत् साम गायन्नास्ते हा ३वु हा ३वु हा ३वु अहमन्नम् अहमन्नम् अहमन्नम्। अहमन्नादो अहमन्नादो अहमन्नाद:। (Oho Oho Oho! I am food, I am food, I am food. I am the eater of the food, I am the eater of the food, I am the eater of the food.)
The above song is almost the concluding para
of the Upanishad. What a beautiful way of paying tribute to God, our true अन्नदाता!
। ॐ अन्नादाय नमः ॐ
VISHNU SAHASRANAAMA 714
आत्मयोनिः स्वयंजातो वैखानः सामगायनः।
देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः।।119।।(8 Names)
985. आत्मयोनिः (Aatmayonih)
AS says: He Himself, and nothing else, is the material cause(of creation. (आत्मैव योनिः उपादानकारणं न अन्यदिति आत्मयोनिः।).
PB says: He assimilates in Him, like sugar in milk, the devotee who enjoys His devotion.(दुग्धेनेव
सितावलयम् आत्मना भोक्तारं मिश्रयति इति आत्मयोनिः)
MC say: He is Himself the cause for His
incarnations and/or manifestation.(आत्मैव योनिः स्वस्य अवतारे अभिव्यक्तौ वा।)
He is the direct cause of creation(योनिः अव्यवधानेन
उत्पत्तिद्वारम्।).”यद्भूतयोनिं परिपश्यन्ति धीराः”
He is the cause of the body and mind of souls.
(आत्मा जीवात्मनां देह: मनो वा, तस्य योनिः।)
Being the Lord of all, He is आत्मा; being the cause of all, He is योनिः। (सर्वस्वामित्वात् आत्मा, सर्वकारणत्वात् योनिः। आत्मा चासौ योनिश्च आत्मयोनिः।
He is the cause for effort, stamina and intelligence of all.(आत्मा यत्नो धृतिः बुद्धि: इति अमरः
(Amara Kosha) आत्मनः योनिः आत्मयोनिः।)
————————–+—-++–++——+++
Brahman is Himself the material cause, उपादान कारण (example: clay) and the instrumental cause, निमित्त कारण (example: potter).
This is said in Brahma Sootra: आत्मकृतेः परिणामात्
(1-4-26) and योनिश्च हि गीयते(1-4-27). As Swami
Varadananda Bharati puts it: कर्ता मानून आपणासी।
स्वयेच झाला कर्म हि तो।। एवं जगाचा निर्मितीचे। ब्रह्म हे च
कारण साचे। निमित्त हि तेच त्याचे। तेच आहे उपादान।।
ॐ आत्मयोनये नमः ॐ
VISHNU SAHASRANAAMA 715
986. स्वयंजातः (Svayamjaatah)
AS says: He is also the instrumental cause(of creation). (निमित्तकारणमपि स एवेति दर्शयितुं स्वयंजात इति).
PB says: Without waiting for prayers, He gets
born by Himself.(प्रार्थना निरपेक्षया जातः स्वयम् इति).
MC say: He takes birth independently, out of Himself.(स्वयं स्वत एव स्वस्मादेव वा जायते प्रादुर्भवति इति।)
Gita: प्रकृतिं स्वाम् अधिष्ठाय सम्भवाम्यात्ममायया. 4-6)
He chose to be the son of Dasharatha etc of His own accord with no indebtedness(ऋणानुबंध) of
any sort.(जातः पुत्रः स्वयमेव ऋणानुबंधादिकं विना
स्वेच्छयैव दशरथादीनां जात इव स्वयंजातः।).
987. वैखानः (Vaikhaanah)
AS says: His digging was unique. By becoming
Boar, He burrowed into earth and killed the demon HiraNyaaksh, who was hiding in
पाताल as is well-known in our mythology.(विशेषेण खननात् वैखानः, धरणीं विशेषेण खनित्वा पातालवासिनं हिरण्याक्षं वाराहं रूपमास्थाय जघान इति पुराणे प्रसिद्धम्।).
PB says: By taking birth(अवतार), He wipes out the
worldly sorrow of devotees variously.(जनित्वा भ्क्तानां भवदु:खं विविधरीत्या विखननात् वैखानः।)
MC say the same as PB. खानम् अवदारणं नाश इति
यावत्. He lords over the liberated, who are indestructible.(विखानाः खननायोग्याः मुक्ताः, तेषां स्वामी।)
He is the controller of gods whose food is unique(not of the earth).(खानं भक्षणम्, खै खादने,
विशिष्टं खानं येषां ते विखानाः देवाः, तेषाम् अयं नियामकः इति।)
He is the protector of souls, who are indestructible.(विगतं खानम् अवदारणं छेदनमिति यावत्
यस्मात् तत् विखानं जीवस्वरूपं, तद्रक्षकत्वात् वैखानः।)
VISHNU SAHASRANAAMA 716
988. सामगायनः (Saamagaayanah)
AS says: He sings the musical साम chants.
(सामानि गायति इति।)
PB says: He is with the eternally liberated who, drunk with the bliss of God-realisation, sing the musical साम chants.(स्वप्राप्तिमधुपानेन निरताः सामगीतिषु।
नित्यमुक्ताः सन्ति यस्य सः उक्तः सामगायनः।।)
MC say: He enters साम chants as Vibhooti, so
सामगः;, being shelter for all, He is अयनः। (साम गच्छति विभूतिरूपेण प्रविशति इति सामगः, सर्वाश्रयत्वात् अयनः।). Gita वेदानां सामवेदोऽस्मि। 10-22).
Being equally present in all forms, He is साम and is thus sung.(सर्वरूपेषु समत्वात् साम इति गीयते इति
सामगायनः।).
989. देवकीनन्दनः (Devakinandanah)
AS says: He(as KrishNa) is the son of Devaki.
(देवक्याः सुतो देवकीनन्दनः।).
PB says: He gave up His transcendental form and, to experience the maternal love of Devaki,
became the child of Devaki.(देवक्या तनयत्वेन परावस्थः
प्रजज्ञिवान् । वात्सल्यादवरो योऽसौ देवकीनन्दनः स्मृतः।).
MC say: As her son, He gives joy to Devaki.
(पुत्रतया देवकीं नन्दयति इति देवकीनन्दनः।)
Vasudeva is Devakinanda because he gives joy to Devaki. HE conduces him to Nandagopa.(देवक्या: नन्दः आनन्दः यस्मात् सः देवकीनन्दः, वसुदेवः, तं नयति प्रापयति नन्दगोपसमीपम् इति देवकीनन्दनः।).
VISHNU SAHASRANAAMA 717
990. स्रष्टा (Srashtaa)
AS says: He is the Creator of the entire world.
(स्रष्टा सर्वलोकस्य).
PB says: Established in His transcendental state, He is the universal creator .(परावस्थां प्रपन्नोऽसौ स्रष्टा सर्वस्य सर्जनात्।)
MC say: Through Brahmaa, He creates the universe.! चतुर्मुखद्वारा जगत् सृजति इति सृष्टा।).
He creates by employing means under His control.(स्वाधीनानि साधनानि उपयुज्य एव सृजति इति।)
He ensures reproduction through male-female
relationship.(स्त्रीपुरुषद्वारा सन्तानपरम्परां सृजतीति स्रष्टा।)
991. क्षितीशः (Kshiteeshah)
AS says: He is the Lord of the earth.(क्षितेः भूमेः ईशः
क्षितीशः।)
PB says: He relieves the the earth of its burden of afflictions. (भूभारक्लेशहारी यः क्षितीशः स च उच्यते।).
MC say the same as above and add the following:
He is everywhere and everything is in Him, so He
is क्षितिः; He is the Lord of all, so ईशः। (क्षियति निवसति सर्वत्र, सर्वं क्षियति अस्मिन् इति वा क्षितिः, क्षि निवास गतयो:, सर्वेशत्वात् ईशः।)
He is responsible for the destruction of all.(क्षितिः नाशः, सर्वेषां क्षितेः ईशः क्षितीशः।)
The earth is capable of supporting all because of Him.(क्षितिः भूमिः ईशा सर्वस्य धारणे समर्था यस्मात् सः।)
He is the lord(overseer) of all homes(क्षितीनां सर्वेषां निवासानां ईशः क्षितीशः।).
VISHNU SAHASRANAAMA 718
992. पापनाशनः (Paapanaashanah)
AS says: Sung, worshipped, meditated upon and remembered, He destroys the heap of sins.
(कीर्तितः पूजितो ध्यातः स्मृतः पापराशिं नाशयन् पापनाशनः।)
PB says: By His sweet stories of stealing curds and butter and of Raasa-games(dance), He is the destroyer of sins in the world.(दधि नवनीतस्तैन्य
रासक्रीडादि कथामृतेन पापानां नाशनो लोके पापनाशनः।).
MC say: He condemns the sinners to wretched
conditions as in hell.(पापम् एषाम् अस्तीति पापाः पापिनः,
तान् नाशयति प्राप्तनरकाद्यनिष्टान् करोति इति।).
During His descent as incarnation, He slays the
sinners.(पापमेशाम् अस्तीति पापाः असुराः, तान् स्वावतारेषु
नाशयति हन्तीति पापनाशनः।)
Through His remembrance, He destroys sins.
(स्वस्य स्मरणादिना पापानि नाशयति इति।).
He makes the sinners to fall(spiritually); He
destroys all during dissolution,.(पापिनः पातयति इति
पापः, नाशयति प्रलये सर्वान् इति नाशनः।)
———————–+——————–
The Lord assures in the Gita that even hardboiled evil-doers will turn righteous at once
if they serve Him with unwavering devotion.
(अपि चेत् सुदुराचारो भजते माम् अनन्यभाक् ।…. क्षिप्रं भवति धर्मात्मा….)(9-30,31).
From the Vedantic standpoint, we sin when we
forget our divine identity and cultivate देहात्मबुद्धि।
What grievous sin has not been committed by that thief who ‘kidnaps’ himself, asks a verse.
(किं तेन न कृतं पापं चोरेणात्मापहारिणा?). Identification
with the perishable body amounts to hijacking
oneself! ॐ पापनाशनाय नमः ॐ
VISHNU SAHASRANAAMA 719
शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः।
रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः।। सर्वप्रहरणायुधः।।120।। (8 Names).
993. शङ्खभृत् (Shankhabhrit)
AS says: His conch named पाञ्चजन्य symbolises the Cosmic Will (at the time of creation) that gave rise to the five elements.(पाञ्चजन्याख्यं भूताद्यहङ्कारात्मकं शङ्खं बिभ्रत् शङ्खभृत्।).
PB says: He wields weapons having marks that suggest His most superior excellences and authority.(शङ्खभृत् परमैश्वर्य लक्षणायुध धारणः।).
MC say: The conch symbolises Lakshmi and He cherishes Her(in His bosom).(शङ्खः हरेः शङ्खात्मिका
श्री, तं बिभर्ति धारयति इति).
He killed a demon called पञ्चजन who lived in water and was shaped like a conch. This story is in Bhagavatam.(दैत्यः पञ्चजनो महान्, अन्तर्जलचरः,
शङ्खरूपधरः।… तदङ्गप्रभवं शङ्खमादाय कृष्णः रथमागमत्।).
The conch is a symbol of Veda too. He upholds the Veda-s.(शङ्खः वेदात्मकः तं बिभर्ति इति।)
Of nine treasures(नवनिधि), one treasure is called शङ्ख and He has it.(शङ्खनामकनिधिं बिभर्ति इति।)
He cherishes happiness(शम्). He takes care of our senses(खानि). (शं सुखम्। खम् इन्द्रियम्, शं खानि च
बिभर्ति इति।)
VISHNU SAHASRANAAMA 720
994. नन्दकी (Nandaki)
VISHNU SAHASRANAAMA 721
995. चक्री (Chakree)
AS says: His Sudarshana Chakra is the symbol of mind.(मनस्तत्वात्मकं सुदर्शनाख्यं चक्रम् अस्य अस्तीति चक्री).
The wheel of Samsaara keeps revolving under His command.(संसारचक्रम् अस्य आज्ञया परिवर्तत इति वा चक्री।)
PB says: He is always with the चक्र (discus) which
cuts asunder all the demons.(सर्वरक्षोऽसुरच्छेत्रा नित्यं
चक्रेण योगतः। चक्रीति कथ्यते सम्यक्।)
MC say: He is dwelling in the neural ‘wheels’
(like मूलाधार, स्वाधिष्ठान etc).(चक्राणि नाडीचक्राणि अस्य
आवासस्थानतया सन्तीति चक्री।)
Chakra has the meaning of cluster or group. The
cluster of souls is under His control.(चक्रं व्रजः जीव
समुदायः इति यावत्, तदस्य नियम्यतया अस्तीति चक्री).
The cluster of Indriya-s is also चक्र and it is under His control.(चक्रं व्रजः, इन्द्रियसमूहः इति यावत्, तदस्य
नियम्यतया अस्तीति चक्री।)
The group of vowels and consonants is also चक्र
and He is established through them.(चक्रं वर्ण
समुदायः अस्य प्रतिपादकतया अस्तीति चक्री।)
He keeps moving everywhere.(सर्वत्र चङ्क्रमणादेषः
चक्री).
The cluster of auspicious attributes is चक्र. He has it.(चक्रं व्रजः सद्गुणसमुच्चयः, तदस्य अस्तीति चक्री।)
VISHNU SAHASRANAAMA 722
996. शार्ङ्गधन्वा (Shaarngadhanvaa)
AS says: His bow called शार्ङ्ग is the symbol of senses emanating from the Raajasic component of His ego.(इन्द्रियाद्यहङ्कारात्मकं शार्ङ्गं नाम
धनुः अस्य अस्तीति शार्ङ्गधन्वा।).
PB says: He wields a bow called Shaarnga.
(शार्ङ्गाख्यं धनुः अस्य अस्तीति शार्ङ्गंधन्वा।)
MC say the same as PB above.
Shringa has the meaning of excellence also and Dhanva means support and shelter too. (शृङ्गः उत्कर्षः, शृङ्गाणाम् अयं शार्ङ्गः, तादृशः धन्वा स्थलमिव
शार्ङ्गधन्वा।).Wherever there is excellence, He is there as Vibhooti.
Shringa means hilltops, like Tirupati Venkataadri,
and He resides there.(शृङ्गं वेङ्कटाद्र्यादीनां शिखरम्, तस्य अयं धन्वा स्थलं वासस्थानम्।).
Shringa means authority and He is its seat.
(शृङ्गं प्रभुत्वम्, तस्यायं धन्वा स्थलमिव शार्ङ्गधन्वा।).
997. गदाधरः (Gadaadharah)
AS says: He wields a mace called Koumodaki
symbolising Buddhi.(बुद्धितत्त्वात्मिकां कौमोदकीं नाम
गदां वहन् गदाधरः।).
PB says: His mace called Koumodaki is like a queen among the maces and, when whirled around, sprays sparks of deadly fire. It is
delightful to Him.(गदाधिपत्नीं सर्वतः समुद्वान्त अनल
स्फुलिङ्गिनीं नित्यसंमोदिनीं कौमोदकीं धारयति इति गदाधरः।)
MC say: He is the wielder of a mace.(धरति इति धरः,
गदायाः धरः गदाधरः।)
He relieves us of the sickness of Samsara.(गदः रोगः संसारात्मकः, तं आ सम्यक् धत्ते रेपयति चेति गदाधरः।)
He relieves us of ailments like fevers etc.(ज्वरादि
गदान् आ सम्यक् रेपयति इति।)
He relieves us of ignorance, desire and desire-
prompted actions that give us the ailment called Samsara.(गदं संसाररोगं आ सम्यक् ददतीति गदाधाः अविद्या काम कर्मादयः, तान् रेपयति इति।).
VISHNU SAHASRANAAMA 723
998. रथाङ्गपाणि (RathaangapaaNi)
AS says: The chariot-wheel is in His hand.
(रथाङ्गं चक्रम् अस्य पाणौ स्थितमिति रथाङ्गपाणि:।)
PB says the same as above.
MC say: He has in His hand a discus called Sudarshana.(रथाङ्गं सुदर्शनाख्यं चक्रं नित्यं पाणौ यस्य सः।).
He is the support, like an axle for the wheel, for the deities presiding over our parts of the body.
(रथः जीवात्मनां शरीरम्। तत्र अङ्गन्ति गच्छन्ति इति रथाङ्गाः
शरीरवर्तिनः, रथाङ्गाश्च ते पाः रक्षकाः तत्त्वाभिमानिनः देवाः, तेषाम्
अणिः अक्षाग्रकीलः इव आधारत्वात् रथाङ्गपाणिः।)
999. अक्षोभ्यः (Akshobhyah)
AS says: Therefore(since He is fully armed as
explained earlier), He will never lose His calm
(He is imperturbable).(अत एव अशक्य क्षोभण इति
अक्षोभ्यः).
PB says: He cannot swerve from His vow to confer fearlessness on the surrendered.(प्रपन्न
अभयदानार्थं व्रतदार्ढ्यात् अचाल्यः।). He will not swerve
from His glory.(स्वमहिम्ना अचाल्यः अक्षोभ्यः।)
MC say: His knowledge is beyond any modification.(क्षोभः विकारः, न विद्यते क्षोभः यस्य तत् अक्षोभम्, तादृशं यं ज्ञानं यस्मिन् सः अक्षोभयः, अक्षोभय एव
अक्षोभ्य:।).
He is beyond agitation; He is full and perfect.
(न विद्यते क्षोभः विकारः यस्य सः अक्षोभः, पूर्णंत्वाद् यः,
अक्षोभश्चासौ यश्च अक्षोभय:, अक्षोभय एव अक्षोभ्य:।)
The liberated are beyond agitation due to His grace.(मुक्ताः अक्षोभाः विकाररहिता यस्य अनुग्रहात् सः
अक्षोभयः, अक्षोभय एव अक्षोभ्य:।)
VISHNU SAHASRANAAMA 724
1000. सर्वप्रहरणायुधः सर्वप्रहरणायुधः ॐ नमः (SarvapraharaNaayudhah) AUM namah।
AS says: It is not that only the weapons named uptill now are His. Indeed, all weapons whatsover are His,.(केवलम् एतावन्त्यायुधानि अस्येति न नियम्यते, अपि तु सर्वाण्येव प्रहरणानि आयुधानि अस्येति सर्वप्रहरणायुधः।). Even fingers etc, not regarded as weapons, served as His weapons (during Narasimha Avataar)(आयुधत्वेन अप्रसिद्धान्यपि करजादीनि अस्य आयुधानि भवन्ति इति।).
Repetition of the name twice is to indicate the end of the series.(द्विर्वचनं समाप्तिं द्योतयति).AUM is a benediction, expressive of auspiciousness.
(ॐकारश्च मङ्ग्लार्थ:).
PB says: He has innumerable weapons with Him,
capable of uprooting all malevolent forces that would harm those who have surrendered at His
Feet. These weapons are of boundless power and are committed, as though by a vow, to
protect the surrendered everywhere and at all
times. Hence His name as above.(पादमूलं प्रपन्नानाम्
अनिष्टोन्मूलने स्वयम् असङ्ख्येयानि अमर्यादसामर्थ्यानि सर्वत्र
सर्वथा सर्वप्रकार आश्रितरक्षणे दीक्षितानि ऊर्जितानि अनन्तानि
आयुधानि हि यस्य सन्ति स वै नित्यं सर्वप्रहरणायुधः।)
MC say: He has various weapons capable of
inflicting assault on all the wicked and the vile.
(सर्वानपि दुष्टान् प्रहरन्ति एभिः इति सर्वप्रहरणानि, तादृशानि
सर्वाणि आयुधानि यस्य सः सर्वप्रहरणायुधः
He, who endowed Rudra with all sorts of weapons to eliminate the demons called Tripuraasura-s, is सर्वप्रहरणायुधः।(सर्वः शर्वः रुद्रः प्रहरणायुधः त्रिपुरसंहारे यस्मात् यस्य्यानुग्रहात् सः।).
——————————————–
I venture to read another meaning into this name
(not alluded to hereinabove). To remember Him constantly and make Him an ally with us in spirit is as if we have a whole arsenal and an armoury (सर्व प्रहरणायुध) at our disposal. We become fearless; we become bold and courageous; we cannot be cowed down by any calamity. This fearlessness (निर्भयता) is the crowning glory of साधना. How appropriate this name comes at the end of the Sahasranama!
VISHNU SAHASRANAAMA CONCLUSIONS
We have concluded the commentaries on the thousand names of Shri VishNu, but, we are still under His spell! We have to know the why and the wherefore of the Sahasranama.. What prompted the venerable Bhishma, lying on the bed of arrows, to unspool the thousand Names of VishNu? In the words of AS, King Dharmaraja wanted a simple Sadhana which has not yet been spoken of earlier,, which is conducive to the attainment of all the four Purushaarth -s(धर्म अर्थ काम मोक्ष), which is easily practicable, which needs least effort, and is immensely fruitful(अनुक्तं सकलपुरुषार्थसाधनं सुखसम्पाद्यम् अल्पप्रयासम् अनल्पफलम्). To get this from the venerable Bhishma, Dharmaraja poses six questions. Here are his questions and Bhishma’s answers:
FIRST QUESTION:
1. D: Who is the one God for the world at large? (किमेकं दैवतं लोके?)
1.B. He is holier than the holiest, more auspicious than all that is auspicious, adored by the gods and all beings, Imperishable, Father (of all),
(पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम्। दैवतं देवतानां च भूतानां योऽव्ययः पिता।।).
From whom at the beginning of a new epoch, all
beings come to be and again enter into Him at the end of the epoch.(यतः सर्वाणि भूतानि भवन्त्यादियुगागमे। यस्मिन्श्च प्रलयं यान्ति पुनरेवयुगक्षये।।)
O King, listen to the thousand names of that
VishNu, the Lord of the universe, the Chietain of
all, the names that dispell all sins and fears.
(तस्य लोकप्रधानस्य जगन्नाथस्य भूपते। विष्णोर्नामसहस्रं मे शृणु पापभयापहम्।।)
This ,then, is the story of VSN, how we were blessed with this gem of a hymn ॐ नमो विष्णवे ॐ
VISHNU SAHASRANAAMA CONCLUSIONS
SECOND QUESTION:
D(Dharmaraja): What is the one goal to be attained? The ultimate refuge?(किं वा प्येकं पारायणम्?).
AS comments: In this world, what is that one goal, the supreme abode to be attained, on
realising which the knot of the heart is torn
asunder? (अस्मिन् लोके एकं परायणं च किम्? परम् अयनं
प्राप्तव्यं स्थानं यस्मिन् निरीक्षिते हृदयग्रन्थिः भिद्यते।).
AS continues: By realising whom, liberation marked by bliss is attained, by knowing whom the knower fears none, by merging into whom one is not reborn, by realising whom one verily becomes that only, other than whom there is no pathway – what is such goal?
(यस्य विज्ञानमात्रेण आनन्दलक्ष्णो मोक्षः प्राप्यते; यद्विद्वान् न
बिभेति कुतश्चन; यत्प्रविष्टस्य न विद्यते पुनर्भवः; यस्य च वेदनात्
तदेव भवति; यद्विहाय अपरः पन्था नृणां नास्ति।).
B(Bhishma): He is the supreme effulgence. He is the supreme ordainer. He is the supreme all-pervading truth. He is the supreme refuge
– the Lord VishNu.(परमं यो महत्तेजः परमं यो महत्तपः।
– परमं यो महद्ब्रह्म परमं यः परायणम्।।)
AS comments: Supreme effulgence means the Great Consciousness that illumines all(परमं तेजः चैतन्यलक्षणं सर्वावभासकं प्रकृष्टं बृहत् तेजः). Supreme तपस्
means He commands, He controls all as the
inner monitor.(तपत आज्ञापयति इति तपः सर्वनियन्तृत्वम्।)
The adjective महत् means His authority and
excellences are limitless.(तस्य ऐश्वर्यम् अनवच्छिन्नम् इति
महत्त्वम्). Such a God is the refuge for all – this is the purport.(यो देवः परमं तेजः…. सः एकः सर्वभूतानां
परायणम् इति वाक्यार्थः). ॐ नमो विष्णवे ॐ
VISHNU SAHASRANAAMA CONCLUSIONS
THIRD QUESTION:
D. By extolling whom, men will reach blessedness?
(स्तुवन्तं कं प्राप्नुयुः मानवाः शुभम्?)
B. By extolling always VishNu, the Immutable(free from the six विकार the body is heir to), the Lord of all the worlds, who presides over (the destinies of,) all, one should go beyond all sorrow.(अनादि निधनं विष्णुं सर्वलोक महेश्वरम्। लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत्।।)
FOURTH QUESTION:
D. By worshipping whom, men will reach blessedness?
(कमर्चन्तः प्राप्नुयुः मानवाः शुभम्?)
B. By devotedly worshipping always that Imperishable Supreme Person only, meditating, extolling and offering prostrations to Him(one reaches blessedness).(तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम्। ध्यायन् स्तुवन् नमस्यन् च यजमानः तमेव च।।).
FIFTH QUESTION:
D. Of all varieties of Dharma, which one do you consider the best?
(को धर्मः सर्वधर्माणां भवतः परमो मतः?)
B. Of all varieties of Dharma, I consider this the most superior: man should devotedly praise
and worship the Lotus-Eyed Lord.(एष मे सर्वधर्माणां
धर्मोऽधिकतमो मतः। यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा
ॐ नमो विष्णवे ॐ
VISHNU SAHASRANAAMA CONCLUSIONS
SIXTH QUESTION:।
D. By which जप (repetition of a word or words),
is the being released from the bondage of birth and death? (किं जपन् मुच्यते जन्तुः जन्मसंसारबन्धनात्?)
B. By extolling(praising ) with His(VishNu’s) one thousand names the Supreme Person, God of gods, Lord of the universe, the Infinite, always on getting up(in the morning), one is released from birth and death, the bondage of Samsara.
(जगत्प्रभुं देवदेवं अनन्तं पुरुषोत्तमम्। स्तुवन् नामसहस्रेण पुरुषः सततोऽत्थित:।।).
This is the genesis of VSN, the simple cure-all for the ills of Samsara, recommended by the
Venerable Bhishma to the earnest queries of
Dharmaraja.
The KalisantaraNopanishad says: Listen to the top-secret of the Veda-s by which you will tide over Samsara in the blighted age of Kali. By uttering the Names of NarayaNa, the Aadi Purusha, one is cleansed of the stains of Kali. .(सर्वश्रुतिरहस्यं गोप्यं तत् शृणु येन कलिसंसारं तरिष्यसि भगवतः आदिपुरुषस्य नारायणस्य नामोच्चारणमात्रेण निर्धूतकलिर्भवति।).
This was the reply of Brahmaa to Naarada who had questioned him as did Dharmaraja to Bhishma.
ॐ नमो विष्णवे ॐ
PHALASHRUTI
This VishNu Sahasranama Stotra, like all hymns, promises a lot of material and spiritual benefits.
The practitioner of the chant will not face anything untoward here in this world or hereafter.(नाशुभं प्राप्नुयात् किञ्चित् सॊऽमुत्रेह च मानवः).
The learned class, warrior class, business class and the service class will excel in their respective fields.(वेदान्तगो ब्राह्मण: स्यात्. क्षत्रियो विजयीभवेत्। वैश्यो धनसमृद्धः. स्यात् शूद्रः सुखमवाप्नुयात्।।).
The seekers of the four Purushaarth -s (धर्म अर्थ काम मोक्ष) will achieve what they want
(धर्मार्थी प्राप्नुयाद् धर्मम्…..).
One, afflicted by disease, will get over his illness, the bound will be set free, the fearful will turn
fearless and crisis-ridden will come out unscathed.(रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात्….).
There are many testimonies of devotees who vouch for the veracity of these claims.
VSN is a great cleanser of our mind. Chant of VSN with devotion purges our mind of anger,
envy, greed and negative thoughts(न क्रोधो न च
मात्सर्यं न लोभो नाशुभा मतिः।).
Formal worship in temple etc is always rounded off by ॐ अच्युताय नमः ॐ अनन्ताय नम ॐ गोविन्दाय नमः ॐ नमो विष्णवे नमो विष्णवे नमो विष्णवे ॐ Though our deity at Shirali is Lord BhavaniShankar, the Poojaa is rounded off in this manner.(see page
46 of our Math publication:
अथ देवतार्चनविधि:
(Manual of Ceremonial Worship).
These three names are comparable to powerful weapons (नामत्रयास्त्र). The story goes that when
the demon BhaNDa was almost on the verge of victory against Devi Lalitaa, She weaponised these three names(नामत्रयास्त्र प्रयोग) and, lo, the
demon fell down and was no more.
So, even repeating the above three names with an appropriate Sankalpa, will shower us with untold benefits.
ॐ नमो विष्णवे ॐ
ACKNOWLEDGEMENTS
In preparing these daily posts, I have consulted the following books:
Gita Press publication in Hindi with commentary by Acharya Shankara(AS). The Kannada book BhagavadguNa DarpaNa – translation of Shri Paraashara Bhatta’s(PB) Sanskrit commentary into Kannada by Shri B.Narayana Swamy. Four volumes entitled Shree VishNu Sahasranama in Kannada published by Sri Palimar Math, Udupi with voluminous comments by Maadhwa Commentators(MC).
These volumes run into nearly 4000 pages. Their comments on each name far outnumber my selection of them in this series. I acknowledge gratefully the help I received from the above sources. Wherever there have been footnotes, they were entirely my own.
Sifting through all the commentaries on a daily basis, typing NOTES in my mobile to make a fair copy to be ready for posting early morning -all this was quite laborious. But, I gladly took it as my homage to Shri VishNu, whom we remember daily when we sing Shankara NarayaNa Geet. Occasionally I had to deal with the tantrums of my mobile . But, I had no worry – my inhouse troubleshooter was always ready to steer me out of the problem – my granddaughter Shivani!
To ensure that my posts reach as many readers as possible by the ripple effect of WhatsApp forwards, a few angels (they may not like if I name them) lent me their help continuously. I am grateful to them. I count on their help henceforth too.
Last, but not the least, can I forget my dear Shri Satish Kulkarni of Goregaon who, in-spite of his professional pressure, stole time to give us a website https://bhanapcorner.in in which he has preserved all my daily posts from 13-5-2020 onwards. I am deeply indebted to him.
Satish will offer his help from tomorrow too when I will spring a surprise for you. His site Bhanapcorner.in will showcase my new launch also.
Thus we have come to the end of this long, long pilgrimage. We started on 12-11-2021, the Janma Tithi of P.P.Shrimat Sadyojat Shankarashram Swamiji. Tomorrow, too, is His Janma Tithi and I am offering this VSN series at His Lotus Feet.
(कुणी म्हणा आनन्द, कुणी म्हणा परिज्ञान । सद्योजात स्वामी माझा, वैकुण्ठीचा नारायण।।).
ॐ नमो विष्णवे नमो विष्णवे नमो विष्णवे ॐ