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vishNu sahasranAmam - (8)

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PB = Translation of srI parAsara bhattar's commentary.

SA = Translation of srI sankarAchArya's commentary.

--

(sl-13) rudro bahuSirA babhrur viSva-yoniH SuchiSravAH

amRtaH SASvata-sthAnur varAroho mahA-tapAH

 

114 rudraH

 

PB: He is rudra because His actions and enchanting beauty makes

His devotees shed tears of joy. The root 'rod' means to shed

tears. Vide vishNuthathwa-

"That devout person, whose eyes are brimming with cool tears

of joy, whose body is covered with hairs on their ends (due

to joy) and whose heart is ever filled with thoughts about

the Supreme, must be seen by all embodied souls".

 

SA: One who makes all beings cry at the time of cosmic dissolution.

Or, One who gives 'rud' or speech.

Or, One who drives away 'ru' or sorrows.

Siva purANa (6.9-14) says:

"ru means sorrow. As the Lord removes all sorrows and their

causes, Siva, the ultimate cause is called rudra".

 

115 bahuSirAH

 

PB: Multi-headed.(As Ananta) He has many heads and over thousand

hoods.

 

SA: He has thousand (innumerable) heads. purusha sUkta says-

"sahasra-SIrshA purushaH - the purusha is with innumerable

heads".

 

116 babhruH

 

PB: The Supporter. As Ananta He supports the worlds. Vide-

"That Ananta bears the earth on His head".

 

SA: One who Supports the worlds.

 

117 viSva-yoniH

 

PB: He who associates Himself with all devotees. The root 'yu'

means to join/unite.

 

SA: One who is the cause of the world.

 

118 SuchiSravAH

 

PB: He who listens to the pure words of His devotees. Vide-

"O! dhananjaya, I listen to all that is pure and agreeable.

I do not heed to what is sinful. Therefore I am called

SuchiSravAH".

'Suchi' is that which is offered with devotion. Vide-

"I ate the good food that was offered by vidhura with

devotion",

"The night passed away for krishNa unnoticed as He listened

to the sweet and varied words of the great vidhura - words

that were filled with dharma, charming and bristling with

good forms and fine content".

 

SA: One whose names and glories are very holy and purifying to

be heard.

 

119 amRtaH

 

PB: The ambrosia. He is amRtaH because He is sweet to His devotees,

Or, because He wards off old age and confers immortality,

Or, because no satiety occurs, however much they serve Him.

"When the sages saw janardana, they never got satiated as

with ambrosia".

 

SA: One who is Immortal. Br.U. (4.4.25) says-

"ajaro'maraH - unaging and deathless".

 

120 SASvata-sthAnuH

 

PB: He who is eternal and steady. bhagavan is far superior to

ambrosia. Being Himself eternal. He cannot be taken away by

those who enjoy Him. He is the object of enjoyment to those

who never think of returning to material world for rebirth.

On the other hand, the 'amRta' distilled from the ocean can

be used only once".

 

SA: One who is both eternal and firmly established.

 

121 varArohaH

 

PB: He is the Greatest to be reached. For this reason,

'varam'- Supreme, 'Arohanam'- 'is the attainment of bhagavan'

That of all elase is inferior. Vide-

"Compared with that world of the Supreme being, these

lower worlds (of brahma and Indra) are like Hell".

There are five different forms of bhagavan known as:

1. para, 2. vyUha, 3. vibhava, 4. antaryAmi and 5. archA.

para is the highest (vAsudeva) to be ascended to.

 

SA: He whose Aroham (lap) gives the highest blessing.

Or, He attaining whom is the greatest good. A jIva so

blessed has no more birth in the lower worlds. Vide-

"na ca punarAvartate - they do not return" ChU. (8.15.1),

"yad gatvA nivartante tad dhAma paramam mama - My Supreme

status is that by attaining which one will never return"

(gItA 15.6).

 

122 mahA-tapAH

 

PB: YudishThira's question at the start "kimekam daivatam loke

kim-vApyekam parAyaNam" has been answered upto the name of

'varArohaH'. vAsudeva is the highest (para) goal to be reached.

sankarshaNa is now referred to. mahAtapAH, means He who is

endowed with great knowledge/wisdom. wisdom and strength

are two qualities of sankarshaNa.

 

SA: He exercises great great tapas(j~nanam) before creation.

Vide- "yasya j~nanamayam tapaH - whose tapas is of nature of

knowledge" (Mu.U 1.1.9).

Or, His tapas is great and sublime.

-----------

(sl-14) sarvagaH sarva-vid-bhAnur vishvakseno janArdanaH

vedo vedavid avyango vedAngo vedavit kaviH

 

123 sarvagaH

 

PB: He who pervades all and supports them (by His strength).

 

SA: One who pervades everything (because He is their material

cause). Or, He who goes everywhere.

 

124 sarva-vid-bhAnuH

 

PB: These are two names.

(1) sarvavit - He who obtains all. bhagavan (as pradyumna)

engages Himself in re-creating the beings destroyed at the

time of pralaya (cosmic-dissolution). The two qualities of

pradyumna are aiSwarya and vIrya.

 

(2) bhAnuH - He who shines. Though He has created the Universe,

He is unchanged and shines as ever. This unchanging form is

vIrya. Vide-

"He, the Supreme, shines by Himself".

 

SA: One who is Omniscient and effulgent. Vide -

"tam eva bhAntam anubhAti sarvam - all others shine because

It shines" (Kath.U. 2.2.15),

"yas Aditya-gatam tejo jagat bhAsayate'khilam - that lustre

which has entered into Aditya (Sun) illumines the whole world"

(gItA 15.12).

 

125 vishvaksenaH

 

PB: He (as aniruddha) is the sustainer of the Universe. Here, Sakti

is the indicated guNa and He has an army in all directions.

 

SA: He before whom all demon (vishvaka) armies (senAH) run away.

 

126 janArdanaH

 

PB: He is the exterminator of the obstructions of the good to His

devotees. Here, tejas (lustre) is the indicated guNa. Vide -

"janArdana is He who protects (people) demons".

 

The qualities of each form (samkarshana, pradhyumna and

aniruddha) have been mentioned above, only to the extent they

are made use of in such manifestations. But in all avatArAs,

His qualities (knowledge, riches and strength) are full,

complete and never concealed. He is the Omniscient and

Omnipotent Lord of all, and is full of His riches. He has no

karma (bondage), is above all wants, has his senses under

control, is friend of all, depends only on Himself, has no

beginning or end, has no misfortunes, is free from fear, anger,

sleep, lust, ignorance, fatigue, disease and other blemishes.

Only those who know bhagavan vAsudeva as such understand Him.

 

SA: He who inflicts suffering on evil men. Or He to whom devotees

pray for success and liberation.

 

127 vedaH

 

PB: He who is the propounder of SAstras/vedas in His manifestation

as samkarshana. Vide -

"Who taught the vedas to him (brahma)".

Hence, samkarshana is the Means (of realizing the Supreme),

SAstra, Path, Leader, brAhmana and Preceptor.

 

SA: He who is the form of veda. Or, one who bestows j~nana on

the jIvAs. Vide gItA (10.11) -

"Out of compassion for them, I as the innermost Spirit, destroy

the darkness of ignorance by the light of knowledge".

 

128 vedavit

 

PB: The knower of vedas (without any doubts or error). Vide gItA:

"I am indeed the knower of vedas".

 

SA: He who knows truly the vedas (and their meaning). Vide-

"vedAntakRt vedavid eva cA'ham - i am the author of the

vedAnta knower of the veda" (gItA 15.15),

"All the vedas are kRshNA. Those who know Him in reality have

performed all the sacrifices".

 

129 avyangaH

 

PB: He is not disassociated from the limbs of the vedas, such as

chandas and kalpa, created by Him.

 

SA: One who is self-fulfilled by knowledge and other great

attributes, and who is free from any defect whatsoever.

Or, one who is not manifest to the senses. Vide -

"avyakto'yam - He is not manifest to the senses or

the mind" (gItA 2.25).

 

130 vedAngaH

 

PB: Vedas which have innumerable branches are His body, and they

disclose the innermost secrets of the Supreme. Vide -

"He shakes His body composed of the vedas".

Or, vedAngaH is derived in the sense that vedas and their

angas are His ordinances. Vide -

"Sruti and smRthi are my ordinances",

"This is His ordinance".

 

SA: The vedas are His organs.

 

131 vedavit

 

PB: This name is repeated. Here, 'veda' means dharma revealed by

the vedas. Thus, He (pradyumna) who makes people practise the

dharma revealed by the vedas. Hence, He is known as dharma,

the illuminator and the Instigator (of dharma).

 

SA: This name is repeated. The previous name means He knows the

meaning of vedas. This name is interpreted as spreading the

knowledge of vedas.

 

132 kaviH

 

PB and SA: He is 'kaviH' since He cognises all that is beyond ordinary

perception. Vide -

"nAnyo'to'sti drashTA -there is no seer other than

Him" (Br.U 3.7.23),

"kavir manIshI - He is all knowing and intelligent" (ISa.U.8).

-

S. G. Srinivasan email : sgsrini

Graduate Student

Dept. Of Mater. Sci. & Engg.

Room 204, Roberts Hall, BOX 352120

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

Seattle, WA 98195-2120 (206)-685-3851 (W)

-

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