vishNu sahasranAmam - (4)

[Guest guest]

Dear bhaktAs-

I promised to post the meaning of 10 slokas today. Seems like I

did not understand his infinite/immeasurable (aprameyaH) nature :-)

Posting the meanings comparing the outlook of the two schools is proving

to be very time consuming (as I first attempt understand them). I'll try

to do my best. I'm posting the meaning of the first six slokas. I've

expanded the references to four books (I've included the translations of

Prof.A. Srinivasa Raghavan (A Visishtadvaita Pracharini sabha Pub.) and

Prof.L. Venkatarathnam Naidu (A TTD Pub.).

 

kIrtanIya sadA hariH

 

-Srinivasan

 

 

vyAsa intends to indicate the sum and substance of the vedAnta philosophy

by the first six/seven names in the sahasranAmam. The names are sUtra like,

suggestive of vedAnta philosophy. The names can be viewed as an elaboration

of the first name 'viSwam' (full in all respects).

 

nAmAvali

--------

-----------

(sl-1) om viSvam vishNur vashaT-kAro bhUta-bhavya-bhavat-prabhuH

bhUtakRd bhUbhRd bhAvo bhUtAtmA bhUta-bhAvanaH

 

1 viSvam (The All/Universe)

 

PB: viSvam refers to pUrNa (totality or complete fullness) and

is appropriate beginning. He is paripUrNa- full in all

respects- full in all aspects, such as rUpa, gUNas and

vibhUtis. bhagavAn fills everything, and is therefore viSvam.

panshasikha has commented on this word in mokshadharma, in

the context of samyama (control of the mind) "O' great king,

they say the worlds are identical with viSwam" (because He

enters into and fills the entire cosmos).

 

SA: He whom the Upanisads indicate by the passage 'yataH sarvANi

bhUtAni' as the cause of generation, sustenation and

dissolution of the universe. He is brahmaN, the Non-dual

Supreme Being. The term viSvam meaning 'the all or the whole

manifested universe indicates Him, both in relation to His

adjunct of the universe and without it. As the effect can

indicate the cause, He is called by the name 'viSvam' - the

universe of manifestation having its source in Him and thus

forming His effect.

 

Alternatively, as the universe has no existence apart from him,

He can be called viSvam, the Universe. 'brahma ev'edam

viSvamidam varishTham (this universe is verily the supreme

brahman - MuU.2-2-11), and purusha ev'edam viSvam (all this

universe is purusha Himself - MuU.2-1-10) support this.

 

Its root viSati means enter or interpenetrate. Brahman

interpenetrates everything: tat sRshtvA tad ev'AnuprAviSat

(having projected the universe, he entered into it-

TaitreyaU.2.6) and yat prayAnty abhisamviSanti (that into

which all beings enter at the time of dissolution -

TaitreyaU.3.1). Thus brahman enters into its effect, the

Universe, and the Universe enters or dissolves in Him. Thus,

in both these senses He is viSvam.

 

2 vishNuH (The all-pervading)

 

PB: vishNu derives from root viS meaning 'pervades'. As a vibhava

avatAra, He pervades or enters the vibhUtis of cit and achit.

The sruti declares- "O keSava, because You have made Your entry

into cetanas and acetanas, You bear the name vishNu". The names

'viSwam' and 'vishNu', respectively, indicate fullness

(pUrNatva) and 'all-pervasion' and are hence significant.

 

SA: It is most appropriate that the name vishNu is mentioned after

viSwam. When the question arises who is it that has become

viSwam, the All, the answer is 'it is vishNu'. As He pervades

everything, vevshTi, He is called vishNu. The name vishNu is

derived from the root 'viS' (indicating presence everywhere)

combined with the suffix nuk. vishNu purAna (3.1.45) says:

"The power of that Supreme Being has entered within the

universe. The root viS means 'enter into'". Rgveda (2.2.26)

advocates adoration of vishNu for spiritual enlightenment:

"O hymnists! Put an end to your recurring births by attaining

the real knowledge of that Ancient Being who is eternal and

true. Understanding these names of vishNu, repeat them always.

Let other people repeat or not repeat Thys holy names; we,

O vishNu, shall adore thy charming effulgence".

 

3 vashaT-kAraH (He for whom vashaT is offered in yaj~nas)

 

PB: vashaT-kAraH is derived from the root 'vaS'. Everything is

'vaS' (subject) to Him. The whole universe, movable and

immovable, is under His sway. Brihadharanyaka says "He is

the controller and ruler of all". "This universe is under

his control". vAsudeva is all. We must surrender to Him, who

fills the cosmos, as an oblation and perform Atmayaj~na -

a sacrifice of one's self. The yaj~na aspect of God as a

diety to whom surrender of one's own AtmA is made by the

jIvas is referred to here. Gita (IV-24) stresses arpaNa of

every action to Him by stating "To Him, the offering is

brahmaN (God), the oblation is God; and it is God that offers

it to the fire of God. Thus does he realize God in his

undertakings and he reaches Him alone".

 

SA: He in respect of whom vashaT is performed in yaj~nas. vashaT

is an exclamation uttered by the hotR priest in a yaj~na at

the end of a sacrificial verse, hearing which the adhvaryu

priest casts the oblation for the diety in the fire. As vashaT

thus invariably precedes the oblation, which is the chief rite

of a yaj~na, yaj~na itself can be called vashaT-kAraH. And

"yaj~na is indeed vishNu" (in Tai.Sam.1.7.4): "yajno vai

vishNuH".

 

4 bhUta-bhavya-bhavat-prabhuH (The Lord of the past, future and the present)

 

PB: Because everything is in God's control (vaS) as indicated by

previous names 'vashaT-kAraH', He is the Lord or Master(prabhu)

of all. The Sastras proclaim:

"(He who is) the Lord of the Universe",

"The Lord of Lords" (Sweta),

"Kesava, the destroyer of Kesi is the Lord of all present, past

and the future".

 

SA: His greatness consists in His having an absolute existence,

unassociated with any time. As He is beyond the sway of time,

He is eternal being, and thus His majesty is undecaying. He is,

therefore, the real prabhu- the Lord.

 

5 bhUtakRt (The creator and destroyer of all existences in the universe)

 

PB: Names 5 to 9 refer to the craetion of the Universe by the Lord

and show His ownership and sovereignty. All beings are created

by Him of His own accord. Sruthis say:

"All these have been verily created by brahmaN (bhagavan)",

"From Him all beings are born".

 

SA: Assuming rajoguNa, He as brahmA, is the creator of all beings.

kRt can also be interpreted as kRntana or destruction. The

name can also mean one who, as rudra, destroys the worlds,

assuming the guNa of tamas.

 

6 bhUbhRt (The governs/sustainer of all beings)

 

PB: He supports and protects all beings.

"He bore the earth", "The indestructable Lord Bears" (Gita),

"He bears the universe and He is the navel of the earth".

 

SA: Assuming sattva guNa, He sustains the worlds.

 

7 bhAvaH (The pure/absolute existence)

 

PB: Like a peacock with its expanded feathers, He exists possessed

of all the riches mentioned already and to be mentioned

hereafter. Since everything is His attribute (prakAra), and

He as the substratum has them all in Him, they are delineated

as His riches or glories (vibhUtis). BhAgavata says:

"What is that which is not made vastu by kRshNa? What is there

which is vastu without kRshNa?"

 

SA: It can also mean one who manifests Himself as the universe.

It is not the question of His creating the cosmos from outside

as a potter makes a pot. He makes Himself a vital part of

prapa~nca. He is the real and true sat (existence) and He

fills the universe with His own property of existence and

reality. Without Him as the basis, nothing can have any

reality. 'bhAvaH' may also be interpreted as becoming. He is

not only the instrumental cause but also the material cause.

 

8 bhUtAtmA (The Soul/Self/essence of all beings)

 

PB: The state of all being the possessions of bhagavan and His

being the possessor is particularized by saying that they are

His body and He their soul. He is the Soul of all beings.

Vedas and purANAs declare:

"All this is indeed the body of Hari",

"This (bhagvan) is indeed the inner soul of all beings",

"The entire Universe is thy body",

"He who is in the AtmA".

 

SA: He is the indweller (antaryAmin) of all objects individually

and collectively. "esha ta atm'AntaryAmy amRtaH"- this Thy

AtmA is the inner pervader and immortal (BrU.3.7.3.22).

 

9 bhUta-bhAvanaH (The generator/nourisher of all beings)

 

PB: He is bhUta-bhAvanaH because He makes all beings grow by

bestowing on them things that sustain, nourish and contibute

to their enjoyment (just like parents). In GItA, arjuna

addresses srI kRshNa thus:

'bhUtabhAvana bhUteSa devadeva jagatpaye' (GItA 10.15).

Srutis say:

"He is the sustainer of the Universe and also the Lord of the

Universe",

"He is the Protector of beings".

Thus, His Mastery (Seshitva) has been established by the Virtue

of His being the Creator, Sustainer and Protector.

 

SA: He who originates and develops all Elements. Gives same

meaning as PB.

-----------

(sl-2) pUtAtmA paramAtmA ca muktAnAm paramA gatiH

avyayaH purushaH sAkshI kshetraj~no'kshara eva ca

 

10 pUtAtmA (The Pure Self/Soul)

 

PB: Though bhagavan is the Soul of all objects, unlike the

individual souls He is remains Pure. He is not affected

by the defects of the Sentient and non-sentient objects

which are His body. Though the contact with the body is

similar to both ParamAtmA and jIvAtmA, only the lower

(individual) soul reaps the fruits of his actions and is

subject to sufferings. Sruthi says:

"Work does not bind Me nor I have any desire for work"

(gItA 4.18),

"nAradA! Look at the superiority and greatness of the Lord

(paramAtmA), who is never tainted by actions, good or bad".

(bharata sam)

The analogy, 'when a guard whips a criminal, the contact

with the whip is same for both of them. However, only the

criminal experiences pain from whipping, not the guard',

illustrates this.

 

SA: One whose nature is purity or one who is purity and the

essence of all things. Though within the body and ensouling

it, He is unsullied and pure. SveU.6.11 says:

"kevalo nirguNaS ca - He is non-dual being untouched by

the guNAs". The ourusha only assumes a relation with the guNas

of prakRti, but His essential nature is not affected by it.

So He is ever pure.

 

11 paramAtmA (The Supreme Self/Soul)

 

PB: Unlike all beings which have Him as their soul, He does not

have any one as His AtmA. 'Param' He who has no other above

Him, or He is Supreme.

"There is nothing wharever greater than Myself" (gItA7.7),

"There is no higher nectar than this Universal form"

(vishNu purANA)

 

SA: He who is the supreme one and the Atman. He is beyond the

cause and effect relationship, and He is by nature ever free

pure and absolute consciousness.

 

12 muktAnAm paramAgatiH (The highest goal of the liberated ones (muktAs) )

 

PB: Thus He is the supreme object to be attained by all beings

(who are His subjects). muktAH are those who are freed freed

completely and without any remanants from all the coverings

caused by contact with prakRti (samsArA - birth/death cycle)

such as ignorance, fruits of action etc.

"Giving up name and form" (MundU.),

"The knot binding the heart is cut" (MundU.),

"The soul realizing brahmaN is freed from merits and sins

and is finally liberated from all bonds" (SwetaU.),

"They cross this samsArA" (gItA7.14)

 

'muktAnAm' used in plural makes it clear that freed souls are

many and different from one another. This indicates the

difference between the mukta and brahmaN and to point out the

plurality of the AtmAs and the mukti. Srutis say:

"All are freed through that great immortal Being" (MunU.),

"They are individuals endowed with greatness and reach Him"

"They have attained veri-similitude with me", "They reach ME"

(gItA)

 

Thus, there is difference between these souls and the Lord

as the latter is the great witness and the refuge of the

released souls.

 

The use of the adjective paramA before gati points out that

some of the muktAs attain another goal of a lower order

(kaivalyA). This is a state in which the soul is released from

old age, death etc. It is in between samsArA (lIlavibhuthi)

and paramapada (nityavibhuti).

 

SA: The highest goal of the liberated ones (muktas). For one who

attains to Him, there is neither rebirth nor attaining to any

thing higher, there being nothing higher than Him (gItA).

 

13 avyayaH

 

PB: The 12th name 'muktAnAm paramAgatiH' is explained by the five

names following it. avyayaH is derived from the sense that

these muktas, having crossed the samsAric ocean and attained

His lotus-feet, will not sent back from Him.

Chandogya says: "Those who have been redeemed by Him do not

return to this world of men", "They do not go back-they do

not go back".

 

SA: One for whom there is no decay. Sruti says:

"ajaro'maro'vyayaH - unaging, undying and undecaying". This

shows He is unconditioned and totally changeless.

 

14 purushaH

 

PB: Derived in terms of one who gives in plenty (bahu), the root

sanoti (in 'puru bahu sanotIti') means giving charity. Thus,

bhagavan allows the muktAs to enjoy His kalyANa guNAs, which

are innumerable and beyond the scope of complete conception

and expression, and to derive Ananda in boundless measure.

 

SA: One who abides in the body or pura. mahAbhArata (SAnti 21.37)

says: "The great being resides in and pervades the mansion

of the body, having all features described before and

provided with nine gateways; because of this He is called

purushaH";

OR by interpreting the word as purA AsIt, the word meaning

'one who existed always';

OR it can mean one who is pUrNa, perfect;

OR one who makes all things pUrita, i.e. filled by pervading

them.

mahAbhArata (udyoga7.11) says: "pUraNAt sadanAt ca'iva

tato'sau purushottamaH - He is called purushottama because He

infills everything and sustains them all".

 

15 sAkshI

 

PB: He who sees them all directly. Bhagavan is known as sAkshI

(witness) because He directly sees the muktAs enjoy the Bliss

He has bestowed and is also delighted seeing them full of joy.

 

SA: One who witnesses everything, without any aid/instrument/

organ, by virtue of His inherent nature alone. sAkshI also

suggests that although in the body along with the jIva, He

is only an uninvolved onlooker.

 

16 kshetraj~naH

 

PB: Knower of a kshetra (region/field), i.e. paramapada, beyond

matter for the muktas to live in and enjoy Himself, unaffected

by prakRti. The kshetra is so-called because of its being

the field that raises the crop of His abundant enjoyment.

 

SA: The knower of the field or body.

"kshetraj~nam cA'pi mAm viddhi - know Me to be the knower of

the kshetra or the field (body)" (gItA),

"These bodies are the fields, in which seeds consisting of

man's good and bad acts yield their fruits as enjoyments and

suffereings. As the dwelling spirit is the Knower of all

these, He is called kshetraj~na" (SAnti parva 351.6).

 

17 aksharaH

 

PB: The undecaying. He is an undiminished and inexhaustible store

of honeyed bliss. However much enjoyed by the muktas, He

becomes only more and more enjoyable (never less).

 

SA: He who is without destruction i.e. the Supreme Spirit. The

word is formed by adding the suffix sara at the end of the

root 'aS'. eva and ca in the text show respectively that

according to the mahavAkyA "tat tvam asi", kshetraj~na

and aksharaH are identical metaphysically and their

difference is relevant only relatively.

-----------

(sl-3) yogo yogavidAm netA pradhAna-purusheSvaraH

nArasimha-vapuH srImAn keSavaH purushottamaH

 

18 yogaH

 

PB: The union; the name suggests that He is the sole and natural

upAya (means) for release/salvation. The word yoga derives

from the verb 'yujyate', meaning 'with whose help the goal

is attained'. He is the direct cause of release and nothing

else. gItA says: "aham tvA sarvapApebhyo mokshaIshyAmi - I

shall liberate you from all sins".

 

SA: One attainable through Yoga or "The contemplation of the

unity of the jivAtmA and the paramAtmA, with the organs of

knowledge and the mind withheld". He Himself is the sAdhana,

Yoga means sAdhana for brahmic union. It is also union.

 

19 yogavidAm netA

 

PB: He who leads to fruition the efforts of even yogis who

practise other means. He leads them until the fruit is

acheived.

"Out of compassion for them do I dwell in their hearts and

dispels the darkness born of ignorance by shining the lamp

of wisdom" (gItA 10.12),

"When He is pleased they get immortality through Him" (SwetU)

 

SA: He very lovingly helps Yogavids (practisioners of Yoga).

gItA (9.22) says:

"teshAm nityAbhiyuktAnAm yogakshemam vahAmy aham - Of those

who are ever united with Me in communion, I bear their

Yoga-kshema- preservation of their worldly and spiritual

interests".

 

20 pradhAna-purusheSvaraH

 

PB: The Lord of the primordial matter and purushas (jIvas). He

is in every way the controller of prakRthi, purushas and the

qualities as well. On account of His mAyA, He keeps the jIvas

under samsAric fetters. Those who attain Him are freed and

granted moksha. BrahmasUtra says:

"Because of His sankalpa the soul's true state is clouded

and He, indeed is the Cause of bondage and release therefrom".

 

SA: Master of 'pradhAna' ( prakRti and mAyA) as well as 'purusha'

(jIva).

 

21 nArasimha-vapuH

 

PB: He came down as nRsimha avatAra to save one of his greatest

bhaktiyogi prahlAda. Thus the name also indicates the removal

of impediments to devotion to Him. This form of Him combines

man and lion, assumed instantaneously and shows He dwells in

everything and is all-pervading.

 

SA: One in whom the bodies of a man and a lion are combined;

refers to His avatAra as man-lion (nRsimha).

 

22 srImAn

 

PB: He of a lovely form / United to Lakshmi. Though this form is

unique with mismatched head and body, He is srImAn as it is

very attractive and possess beauty, effulgence and other

qualities. Those who had seen this would not have been

attracted by appearance of only men or lions, however

beautiful they might have been.

 

SA: Goddess Sri (Lakshmi) eternally dwells on His chest. Hence He

is also called LakshmInRasimha. As an aside, Sankara composed

'karAvalamba stotra ' on Lord LakshmInRasimha.

 

23 keSavaH

 

PB: This substantiates His possession of such singular qualities

as overlordship, beauty etc., that are all His own. He is

known as keSavaH because of his enchantingly lovely, dark

and curly locks of hair. This aspect has been widely referred

to by sri satakopa and other Alwars.

 

SA: Three interpretations. One whose keSa or locks are beautiful.

OR one who is himself three- kaH (BrahmA), aH (vishNu) and

ISA (Siva).

OR one who destroyed asura keSi in kRshNAvatAra.

 

24 purushottamaH

 

PB: The Supreme amongst purushas (individual souls); Higher than

all. gIta (15.18) says:

"As I surpass the perishable and as I am higher than even

the imperishable, I am celebrated in the world and in the

vedas as the Supreme Being (purushottama)".

 

SA: The Greatest among all puruSAs (spirits) vide gIta (15.18).

-----------

(sl-4) sarvaH SarvaH SivaH sthANur bhutAdir nidhir avyayaH

sambhavo bhAvano bhartA prabhavaH prabhur ISvaraH

 

25 sarvaH

 

PB: He who is all. According to Niruktha derivation, "As He is

the cause of creation and dissolution of prakRti (achethana)

purusha (chethana) and as He simultaneously and always

understands everything, He is known as sarva (All)". Vedas

say:

"All things are connected to Him as gems in a thread"

and declares:

"He is verily all this",

"You pervade all; therefor you are sarva".

arjuna addresses bhagavan in gItA (11.40), seeing viSwarUpa:

"Thou dost pervade all and therefore Thou art All".

Also cites the mahAbhArata verse cited by SA.

 

SA: The omniscient source of all existence. Mahabharata(Ud.70.11)

says: "As He is the source of all things gross and subtle, and

as He knows all things at all times He is called sarva".

 

26 SarvaH

 

PB: The remover; He removes/destroys the aSubham or evils (sins,

miseries etc.) of all objects that are His body.

 

SA: Destroyer (of the whole Universe at the time of pralaya

or cosmic dissolution)

 

27 SivaH

 

PB: He who confers Subham (auspiciousness)/The Pure. Etymologically

it means: "The eternal, auspiciousness and never failing".

This is a quality name of vishNu. Srutis say:

"mangalAnAm hariH - Hari is the seat of auspiciousness",

"mangalyam mangalam vishNuH - vishNu is auspiciousness

(mangalam) embodied",

 

SA: The Pure one. For He is not affected by the three guNAs of

prakRti. The kaivalyaU (1.8) says: "sa brahmA sa SivaH - He is

both brahmA and Siva". This shows the non-difference between

Siva and vishNu. In fact it is vishNu Himself that is exhalted

by praise and worship of Siva.

 

28 sthANuH

 

PB: He who is steady/firm (in blessing others). The fruit of

contact with Bhagavan does not stop with the mere destruction

of some specific sin as ordinary acts of expiation does (like

in the case of sacrifices or from worshiping minor dieties).

It not only completely destroy the inauspiciousness in a

devotee, but also fulfills all His desires in many ways. In

fact, it does not stop with this (but is ready to grant more).

"MadhusUdhana, when meditated upon , bestows on the devotee

unasked, that which is diffcult to realize, indeed impossible

to obtain (by his own exertion) and which is incomprehensible

to the mind".

 

SA: One who is steady, immovable and changeless.

 

29 bhutAdiH

 

PB: He Who is eagerly sought after by all all beings (bhUtAs)

(because He is most desirable). The word has got the affix

Ki, like sarvAdhi, nidhi etc. Vide- "What have we got to do

with progeny, if we do not have Him as our Master".

 

SA: The Source of all elements or existing things.

 

30 nidhiravyayaH

 

PB: The inexhaustable/indestructable treasure. avyaya is an

adjective qualifying nidhi and not an independent name of

vishNu. avyaya signifies that He, the Treasure (nidhi) does

not diminish, even to the minutest extent, however much/often

used. "He is like a treasure of gold hidden in the bowels of

the earth (i.e. gold mine)" (Chandogya).

 

SA: The changeless and indestructable Being in whom the whole

Universe becomes merged and remains in seminal condition at

the time of pralaya.

 

31 sambhavaH

 

PB: He who manifests Himself. Though ordinarily hidden like a

treasure, He shows Himself (by His own free will) to His

devotees (who long for Him). This is exemplified by his all

round appearance, everywhere and at all times as in His rAmA,

kRshNa and other avatArAs. Vide-

"I appeared in many births before",

"When ever dharma declines, I appear in the world (yuga after

yuga)" (gItA 4.8).

 

SA: One born out of His own will as incarnation, vide (gItA 4.8).

 

32 bhAvanaH

 

PB: Savior. He is so called because, having shown Himself to His

devotees, He regenerates the universe by eradicating evils.

"For the protection of the good (do I take birth)"

 

SA: One who generates the fruits of karmas of all jIvAs for them

to enjoy. brahma sUtra (3.2.28) says:

"phalamataH upatteH - Lord bestows the fruits of all actions

of the jIvas"

 

33 bhartA

 

PB: Supporter / He nourishes and develops all by giving Himself up

to His devotees as though doing like that is His nature.

 

SA: One who supports the universe as its substratum.

 

34 prabhavaH

 

PB: He is of Exhalted/Glorious birth. His descent is not like that

of jIvAs.Every descent taken by Him of His own will is of

paramount importance. He takes forms that are divine and not

material. Vide-

"He is unborn",

"The great and the wise know His birth well",

"Whoever understands correctly My birth and action as Divine

knows no rebirth" (gItA)

 

SA: One from whom all the great elements are born. Or one who has

exhalted births as incarnations

 

35 prabhuH

 

PB: He who is all powerful(though born in the guise of a man etc.)

He has the ability to grant mokshas and other fruits to mortals

(ex: kRshNa received SiSupAlA's soul after slaying him)

 

SA: One who is all powerful and is adept in all rites.

 

36 ISvaraH

 

PB: The supreme ruler. In avatArAs, He retains fully His cosmic

supremacy. He is even greater in His incarnations. Vide gItA:

"The are ignorant of my Supreme power which persists even

when I have taken a human body",

"Even when I take birth I am born keeping the power of

overlordship"

 

SA: One who has unlimited lordiness or power over all things.

"eSa sarveSvaraH - He is the Lord of All" (MandukyaU 6).

-----------

(sl-5) swayambhUH Sambhur AdityaH pushkarAksho mahA-svanaH

anAdi-nidhano dhAtA vidhAtA dhAtur uttamaH

 

37 swayambhUH

 

PB: What is the source of all this greatness? He is swayambhUH;

One who manifests Himself, of His own free will, for the

purpose of His sport (lIlA). Although He may have the

exterior of a deva or a man, but inwardly retains His prakRti

(His essential nature) which is exclusively His own and is of

pure satwa. His birth is not due to karma nor dictated by some

other God like brahms. Vide gItA-

"swayambu is the highest brahman to the ever released",

"Keeping my own prakRti Iam born through my sankalpa (will)".

 

SA: One who exists by Himself, uncaused by any other. Says

manu (1.7): "He manifested Himself". He is so called because

He existed before everything, and over everything. He is the

Supreme.

 

38 SambhuH

 

PB: The Source of Happiness. He is 'Sambhu' because He gives

'Sam' (Happiness) to all by manifesting His own beauty, easy

availability and other qualities. Vide -

"visvAksham visvasambhuvam - He visualizes all things

directly, He is the cause of Bliss for all",

"He ravished the eyes and mind of men by His comeliness,

magnanimity and other virtues" (rAmAyaNa)

"srI rAma had a countenance lovely as a moon and was pleasing

to the sight".

 

SA: One who bestows good (on devotees).

 

39 AdityaH

 

PB: The person residing in the Sun (sUryamaNDala). Vide-

"He, is only the same (Diety) who is seen in the heart of a

human being and who is seen in the Sun".

 

SA: The golden-hued purusha in the suryamaNDala. gItA (10.21):

"Among the Adityas I am vishNu"; (there are 12 Adityas).

Or it may imply the meaning that just as one sun reflects as

many water receptacles, it is the One Soul that is reflected

in various bodies and appears as many. Hence the comparison.

 

40 pushkarAkshaH

 

PB: The lotus-eyed. exclusively signifies His possession of all

riches in the Universe (i.e. its sole ruler).

 

SA: Lotus-eyed.

 

41 mahAsvanaH

 

PB: He of mahAn (sacred/venerable) svanaH (sound). "His name

and form have sound as the basis. He is verily, vedas. He is

the brilliant purusha in the middle of the Sun".

Or He is the Supreme object of worship since He is signified

by the sAvitri (gAyatri mantra).

 

SA: From whom comes the great sound- the vedas. Vide-

"the Rg-veda and the yajur-veda are the breath of that great

being" (BRU.2.4.10).

 

42 anAdi-nidhanH

 

PB: One without beginning or end. The form of this purusha is

not made up of matter but is wholly divine. There is no birth

or death for any of His avatAr forms. There is only an entry

and an exit of that form (like an actor on the stage). His

form always shines with splendor and beauty.

 

SA: The one existence that has neither birth nor death.

 

43 dhAtaH

 

PB: The creator. This suggests vishNu is the prime cause and is

distinguishable from brahma. gItaA (14.3) says:

"He puts the seed into the womb of prakRti (mahat brahman),

from which the cosmos sprouts"; aniruddha sows the seed.

 

SA: One who is the support of the universe.

 

44 vidhAtA

 

PB: The producer/dispenser. He develops the seed in the womb of

prakRti and makes it appear (as hiraNyagarbha). Vide-

"He saw brahma being born",

"He who creates brahma at first",

"From Him, virAt (brahma) was born".

 

SA: He who generates karmas and their fruits.

 

45 dhAturuttamaH

 

PB: Best of Creators/Far Superior to brahma. Vide-

"nArAyaNa is the Supreme tattva (reality)",

A discussion between brahma and rudra clearly states:

"nArAyaNa is the highest divinity and the four-faced brahma

was born of Him".

 

SA: The ultimate support of everything. Or He being caitanya or

Pure Consciousness, is superior to all other dhAtus

(substances). Or it can be taken as two different names:

He is 'dhAtu' because He bears everything, and He is also

uttama, the greatest of all beings.

-----------

(sl-6) aprameyo hRshIkeSaH padma-nAbho'mara-prabhuH

viSva-karmA manustvashTA sthavishThaH sthaviro dhruvaH

 

46 aprameyaH

 

PB: The immeasurable. He is beyond the reach of all the pramANas

including SAstra and Sabda. He is even beyond the sense-

organs of brahma and other Gods. Vide-

"This bhagavan brahma does not know the supreme purusha",

Brahma himself declares,

"We do not verilt know the beginning, middle and end of the

birthless Supreme Creator (vishNu) whose forms all things are.

We neither know the essential nature of the Supreme Ruler,

nor His sublime Greatness, nor His power".

 

SA: One who is not measurable or understandable by any of the

accepted means of knowledge like sense perception, inference

etc. Even the scriptures cannot reveal Him DIRECTLY.

scriptures only eliminate the appearance of the Universe

(which stands in the way of intuiting Him).

Or not being an object but only the ultimate witness or

knower, He is beyond the purview of all means of knowledge,

which can reveal only things in the objective world.

47 hRshIkeSaH

 

PB: He is hRshIkeSa because He is the Cotroller of the indriyas

(the sense and sense organs). Vide Harivamsa:

"They say that hRshIkas are sense-organs. Since you are

their controller, you are known as hRshIkeSaH. Among the

Gods, vishNu is known as keSava".

"He is hRshIkeSa because of joy (harsha), happiness(saukhya)

and effortless rulership (sukha-aisvarya)".

i.e. (hRshI + ka + isa).

 

SA: The Master of senses (hRshIkas); or He under whose control

the senses subsist. Another interpretation is He whose

keSa (hair) consisting of the rays of the Sun and the Moon,

gives joy (harsha) to the world. Vide-

"the rays of the Sun, which is harikeSaH (the hair of Hari)"

 

48 padmanAbhaH

 

PB and SA: He who has a lotus in the navel. This substantiates what has

been said before: He is the cause of brahma (the lotus-born).

"The whole Universe is placed in the navel of that unborn".

 

49 Amara-prabhuH

 

PB: Lord of all Gods. He effects creation etc. by bestowing on

the Gods authority (and directs them) for carrying them out.

In srI rAmAyaNa brahma says to rAmA:

"Lying on the waters of the great ocean You created me

long ago".

 

SA: The Master of the devas or the amaras (the deathless ones).

 

50 viSvakarmA

 

PB: He who is the agent of all actions(in regard to the Universe)

The entire work (visvam karma) related to the Universe, both

before and after the creation of brahma is His alone. Vide-

"He does all the work relating to the Universe",

"Him the ourusha, the Creator of the Universe, the Supreme

God, the Unborn, All-pervading".

 

SA: He whose karma (work) has resulted in all that exists

(viSvam). Or He whose power of creation is unique and

wonderful.

 

51 manuH

 

PB: He who wills. By means of sankalpa (thinking/willing), He

Creates everything. Vide-

"That Supreme desired that He should create a world which

was not in existence before".

"Creation is based on the infallible wish of the Supreme, and

requires no analogy for support".

 

SA: He who thinks. The BrU.(3.7-23):

"nAnyo'tosti mantA- There is no thinker other than He".

Or He is called manu, because He manifests in form of

mantra and of manu (the Patriach).

 

52 tvashTA

 

PB: The Divine Chiseller/Carpenter who constructed the Universe.

He fashioned the Universe by giving names and forms. Vide-

"sarvANi rUpANi vicitya dhIraH"

 

SA: He who makes all beings shrunken (tanUkaraNa) at the time of

pralaya (cosmic dissolution).

 

53 sthavishThaH

 

PB: He who is exceedingly immense. Vide-

"There is no limit to my expansiveness" (gItA),

"All Universe is the expansion of vishNu Who is All".

SA: He who excels in everything in bulk or substantiality.

 

54 sthaviraH-dhruvaH

 

PB: Takes it as two names: 'sthaviraH' and 'dhruvaH'

sthaviraH means He who is existent at all times. Though the

original cause of all, He is different from worldly causes

like clay etc. Though for His lIla (creation of world etc.)

he accepts help of time, He is not bound by it. This shows

that His nature is entirelly different from that of milk

which depends on Time to get transformed into curd.

"He (bhagavan) makes there (srI vaikunta) Time and the latter

has no power over Him".

 

He is dhruvaH, because his essential nature is changeless.

Though there are infinite transformations, He is immutable.

Vide- "ajayya (invincible), Saswatha (eternal) and

dhruva (unchanging)".

 

SA: Eternal one, being the most ancient. The name and

qualification is taken as a single phrase.

 

-

S. G. Srinivasan email : sgsrini

Graduate Student

Dept. Of Mater. Sci. & Engg.

University Of Washington Phone : (206)-632-1083 (H)

Seattle, WA 98195 (206)-685-3851 (W)

-