SrI vishNu sahasranAmam - Slokam 60 -Part 2.

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SrI vishNu sahasranAmam - Slokam 60 - Part 2.

 

569. jyotir-Adityah - a) The Resplendent Aditya.

b) He Who resides in the disc of the sun.

c) He Who glows like the sun

 

 

om jyotir-AdityAya namah.

 

a) His tejas is such that it makes the sun look like a dark spot by

comparison. SrI BhaTTar's vyAkhyAnam is "divyAScarya jyotir-mayatvAt

apUrvah jyotir-Adityah. He gives reference to mahAbhArata:

 

"nishprabhANi ca tejAmsi brahmA caiva AsanAt cyutah" (SAnti. 344.90)

 

"When nara and nArAyaNa began to fight with bhava (rudra), all the

luminaries became void of their luminosity, and brahma too slipped from

his seat".

 

SrI v.v. rAmAnujan gives the references to divya prabandham: nandAda

kozhum SuDar (tirumozhi 1.10.9), umbar vAnavar Adiyam jyoti.

 

b) He is the cause of the brilliance of the sun (dhyeyah sadA

savitRmaNDala madhyavartI nArAyaNah sarasijAsana sannivishTah). He is

jyoti of the Aditya or the sun - the antaryAmi of the sun. SrI

Samkara's vyAkhyAnam is: jyotishi savitRmaNdale sthitah,

jyotir-Adityah.

c) SrI kRshNa bhAradvAj gives the interpretation - dyotate dIpyati iti

jyotih | jyotih Aditya iva iti jyotirAdityah - He Who shines like the

sun. He gives the following support: "vedAhametam purusham mahAntam

| Aditya varNam tamasah parastAt || (SvetAS. Upa. 3.8), and "sarvasya

dhAtAram acintya rUpam Aditya varNam tamasah parastAt (gItA 8.9).

 

 

570 (146): sahishNuh - a) He Who is endowed with enormous patience.

b) He Who forgives.

c) He Who suffers patiently for us with perfect detachment.

d) He Who conquers His foes.

e) He Who willingly accepts the offerings of His devotees.

f) He Who can bear the opposites - like heat and cold.

 

om sahishNave namah.

 

This nAma has occurred before as nAma 146. See the write-up under that

nAma as well.

 

a) SrI BhaTTar's vyAkhyAnam is "aparAdha sahanAt sahishNuh" - Because

He puts up with all kinds of aparAdha-s. SrI BhaTTar refers to the

"fight that bhagavAn had with Siva", and bhagavAn's putting up with

Siva's aparAdham and forgiving him after he was defeated. It appears

that the reference here is to the yuddha where Siva tried to support

bANAsura against bhagavAn. SrI v.v. rAmAnujan gives other instances

where bhagavAn has displayed His enormous patience. He put up with the

enormous abusive language from SiSupAla - kETpAr Sevi Sudu kIzhmai

vaSavugaLE vaiyum pazham pagaivan SiSupAlan tATpAl aDainda tanmaiyan

(tiruvAimozhi 7.5.3); pala pala nAzha'ngaL Sollip pazhitta SiSupAlan

tannai alaivalaimai tavirtta azhagan (periAzh. 4.3.5).

 

SrI rAdhAkRshNa SAstri gives reference to SrImad rAmAyaNam - kshmayA

pRthivI samah - Lord rAma's patience is like that of Mother Earth

herself, who puts up with all our abuses and still does not retaliate.

Another of his very interesting observations is that He was born to the

likes of devaki, aditi, kausalyA etc., and so inherited the patience

from them (recall the life histories of the three!), and displayed it

in each of His incarnations.

 

SrI satyadevo vAsishTha notes that patience is bhagavAn's Nature, His

dharma, His conduct - sahate tat Silah, tad-dharmah, tad-sAdhuh. His

dharma of patience is inculcated in every aspect of His creation,

including the structure of the body which is provided with a skeleton

that bears the weight and structure of the rest of the body without

collapsing etc.

 

b) Under the vyAkhyAna for nAma 146, SrI BhaTTar eloquently describes

bhagavAn's guNa of forgiving the apacAra of His devotees when they

surrender to Him:

 

"prAk, Urdhvam ca, sa'ncitAnAm, buddhyA, abuddhyA, sakalakaraNaih,

sarvadA, sarvathA ca, pracIyamAnAnAm, vidhi-nisheda Sasana

atila'nghanAtmanAm, sAdhAraNAnAm, asAdhAraNAnAm ca,

svAvaj~nA-nindAnInAm, sarvamsahena svenApi dus-sahAnAm, sva-bhakta

vishayANAm ca, anavadhikAnAm aparAdhAnAm, sahishNuh"

 

"He forgives the accumulated sins that were committed in the past

or to be committed in the future, sins committed consciously or

unconsciously by all the organs of sense at all times and in all ways,

sins committed by not observing the SAstric injunctions or by doing

acts forbidden by the SAstra-s, sins that are common and uncommon, sins

committed by insulting Him and abusing Him, as well as the sins against

His own devotees".

 

In SaraNAgati gadyam, SrI bhagavad rAmAnuja lists some of the enormous

apacAra-s that we all commit, and asks His forgiveness on our behalf.

 

"mano vAk kAyaih anAdikAla pravRtta ananta akRtyakaraNa akaraNa

bhagavad-apacAra bhAgavata-apacAra asahya-apacAra-rUpa

nAnA-vidha-asahya apacArAn Arabdha kAryAn anArabdha kAryAn kRtAn

kRiyamANAn karishyamANAnSca sarvAn aSeshatah kshamasva" -

 

"apacAra-s performed through thought, word and deed, sins committed

through the infinite number of births, the infinite sins accrued from

performing acts that are forbidden and from not performing karma-s that

are prescribed, the apacAra-s committed towards Him and towards His

devotees (bhAgavata-s), all the varieties and shades of sins that we

commit that can't possibly be tolerated and forgiven, those that have

already begun to fructify and those are still to take their effects,

the sins that we have committed in the past, those that we are actively

committing now, and those that we will commit in the future"

 

bhagavAn forgives all these without any left-over IF WE UNCONDITIONALLY

SURRENDER TO HIM. This is the basic concept of prapatti.

 

SrI v.v. rAmAnujan refers us to divya prabandham -

 

"tan aDiyAr tiRattagattut tAmariyAL Agilum Sidagu uraikkumEl en aDiyAr

adu SeyyAr SeidArEl nanRu SeidAt enbar pOlum (periAzh. 4.9.2)", to show

the magnanimity of His forgiving nature.

 

Interpretations b, c, and d are covered in the earlier write-up for

nAma 146.

 

e) SrI kRshnadatta bhAradvAj gives the interpretation - "sahitum

tRptim anubhavitum bhakta upahRtaih phalAdibhih Silam yasya iti

sahishNuh", and "sodhum tRptim anubhavitum svajasevayA Silam asya iti

sahishNuh", which signify that He willingly accepts and is satisfied by

even the simple offerings such as fruits by His devotees, and by the

services that they offer. Recall "patram pushpam phalam toyam…" in

SrImad bhagavadgItA (9.26).

 

f) SrI Samkara's vyAkhyAnam for the current instance of this nAma is

that He is capable of putting up with opposites like heat and cold -

dvandvAni SitoshNAdIni sahata iti sahishNuh. For bhagavAn, there is no

difference between these opposites, since He is unaffected by any of

these such as happiness vs. sorrow. SrI anantakRshNa SAstri observes

that this was vividly demonstrated by bhagavAn in His intense penance

as nara nArAyaNa in badari.

 

570. gati-sattamah - a) The best instructor in the path of dharma.

b) The Best among the refuges to be sought.

c) The Ultimate Support and the Greatest of all beings.

 

om gati-sttamAya namah.

 

The several ways in which this nAma has been interpreted correspond to:

sad-gatih tamah; gatih sattamah ca; sat tamah gatih; etc.

 

a) SrI BhaTTar gives the vyAkhyAnam - sa eva parama

dharmAdhvadesikatvena gati-sattamah - gatau pratyayita tamah - He is

the Best Instructor there is for dharma (He gave us the gItA, the

veda-s, etc.). SrI v.v. rAmAnujan gives reference to tiruvAimozhi

which conveys the same idea: ARRa nalla vagai kATTum ammAn (4.5.5);

"nambanE! navinREtta vallavargaL nAthanE! (periAzhvAr tiru. 5.1.9);

neRi vASal tAnEyAi ninRAn (mudal tiru. 4) - where neRi means the path

of dharma.

b) SrI Samkara interprets this nAma as representing the two attributes

of bhagavAn - gatih and sattamah - He is the path and He is the Best -

gatiSca asau sattamaSca iti gati-sattamah. He is the ultimate resort

and support of all (gatih), and He is the greatest of all beings

(sat-tamah).

c) SrI rAdhAkRshNa SAstri gives the interpretation that He is the best

among the objects/places that are to be sought. This is because He is

forgiving and patient (previous two nAma-s), and so He will not ignore

those who have sinned, and so He is the easiest path and therefore the

best path in this sense also. SrI kRshNadatta bhAradvAj gives the

interpretation: "gantavya sthAne gatiprayogah - The term gatih is used

in the sense of the place worthy of reaching". He further adds:

"SrIman nArAyaNa caraNAvinda sAnnidhyameva savottamam gantavyam". SrI

satyadevo vAsishTha also echoes the same interpretation - gati Sabdena

iha gatirASrayah gRhyate, tena gatirASritAnAm SreshThatamo

gatisattamah.

 

-dAsan kRshNamAcAryan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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