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SrI vishNu sahasranAmam - Slokam 61 - Part 1.

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SrI vishNu sahasranAmam - Slokam 61 - Part 1.

 

su-dhanvA khaNDa-paraSuh dAruNo draviNa-pradah |

divi-spRk sarva-dRk vyAso vAcaspatir_ayonijah ||

 

om su-dhanvane namah

om khaNDa-paraSave namah

om dAruNAya namah

om draviNa-pradAya namah

om divi-spRSe namah

om sarva-dRSe namah

om om vyAsAya namah

om om vAcaspataye namah

om a-yonijAya namah

 

572. su-dhanvA - He Who has a splendid bow.

 

om su-dhanvane namah

 

The literal meaning is "One who has a splendid bow". The vyAkhyAna

kartA-s have different anubhavam-s in interpreting the nAma based on

this meaning.

 

SrI BhaTTar gives the instance of the fight that ensued between the

deva-s and the asura-s as a result of the distribution of the nectar,

and the resulting demonstration of the splendor of His bow in bringing

about the end to that conflict.

 

SrI Samkara's interpretation is: Sobhanam indriyAdi-mayam SAr'nga

dhanuh asya asti iti su-dhanvA - the great bow in His hand represents

His being the controller and supporter of the indriya-s. SrI

rAdhAkRshNa SAstri refers us to SrI vishNu purANam 1.22.69, wherein

reference is made to the significance of the dhanus in His hand -

 

bhUtAdim indiryAdim ca dvidhA aha'mkAram ISvarah |

bibharti Samkha rUpeNa Sar'nga rUpeNa ca sthitam ||

 

BhagavAn's dhanus symbolizes the senses (the eyes and the rest), and He

supports the ego or awareness due to the senses (indriya ahamkAra),

represented by the SAr'nga bow in His hand. (The other verses in SrI

vishNu purANam continue to describe how bhagavAn is the source and

supporter of everything in the Universe as represented by the different

Ayudha-s and aspects of His Form, and thus gives one mode or

representation of a way of meditating upon Him in the forms that are

more easy for the mind to grasp than to meditate on an abstract truth).

 

 

References in divya prabandham that convey the sense of this nAma are

(from SrI v.v. rAmAnujan): tadavarai tOL cakrapANi SAra'nga vil

SevaganE! (periAzhvAr 5.4.4), paramETTi, pavittiran, SAr'ngam ennum vil

ANDAn (tiruppallANDu).

 

SrI satyadevo vAsishTha gives the analogy of the function of bhagavAn

in protecting the world from the asura-s with His dhanus, just as the

bow-shaped eye-brow protects the eye of everyone from unwanted foreign

objects.

 

573. khaNDa-paraSuh - He with the broken axe.

 

Om khaNDa-paraSave namah.

 

Khanu - bhedana = avadhAraNa (khaDi - bhedane- to break), and param

SRNAti iti paraSuh Satram, together make the nAma khaNDa paraSuh - One

with the broken axe (SrI satyadevo vAsishTha). Alternatively, one can

look at it as khaNDayati SatrUn iti khaNDah, khaNDah paraSuh yasya iti

khaNDa paraSuh - He whose axe punishes or destroys the enemies (SrI

kRshNa datta bhAradvAj) .

 

SrI BhaTTar quotes the incident involving bhagavAn's fight with rudra,

where He discharged the axe which became broken. So bhagavAn says He

is known as "One with the broken axe".

 

atha rudra vighAtArtham ishIkAm nara uddharan |

mantraiSca samyuyojASu so'bhavat paraSur-mahAn ||

kshipataSca sahasA rudre khaNDanam prApavAnstathA |

tato'ham khaNDa-paraSuh tatah paraSu-kahNDanAt || (mahAbhA.

Santi. 362.49)

 

 

"Then for the destruction of rudra, nara took a reed and by the

recitation of mantras gave new power to it. At once it became an

immense axe. It was thrown on rudra with great force. But then it

broke. Because of the breaking of the axe, from that time I came to be

known as "khaNDa paraSuh - the Lord with the broken axe".

 

SrI Samkara interprets the nAma in terms of the paraSurAma incarnation

- where, as Jamadagni's son, He punished His foes. Alternatively, SrI

Samkara suggests that the nAma can be taken as a-khaNDa paraSuh, He who

wields an invincible axe - the nAma being given as a-kahaNDA-paraSuh in

this case.

 

SrI v.v. rAmAnujan quotes irAmAnuSa nURRantAdi-56 which supports the

interpretation in terms of the paraSurAma incarnation - kOkkula

mannarai mUvezhukAl oru kUr mazhuvAl pOkkiya dEvanaip pORRum punitan,

in referring to bhagavad rAmAnuja. Another reference is to

tiruvAimozhi 6.2.10: ninRila'ngu muDiyinAi irupattOr kAl araSu kaLai

kaTTa venRi nIr mazhuvA.

 

574. dAruNah - a) The Splitter.

b) He who is merciless to those who deviate from the path of virtue.

 

Om dAruNAya namah.

 

SrI BhaTTar's vyAkhyAnam is "bAhyAbhyantara ari dAraNAt dAruNah - As

indicated above, He splits into pieces (destroys) the enemies both

internal and external. So He is called dAruNah. SrI v.v. rAmAnujan

gives reference to tiruvAimozhi 9.9.2 - igal iDattu aSurargaL kURRam,

and to Siriya tiru maDal 41 - avaTku mUttOnai ven-narakam SerA vagaiyE

Silai kunittAn.

 

SrI Samkara vyAkhyAnam is san-mArga virodhinAm dAruNatvAt dAruNah - He

who is harsh and merciless towards those who follow the evil path. SrI

cinmayAnanda gives a nice explanation that when He punishes anyone, it

is for the ultimate good of the one who is being punished. "Up to a

point the Lord is All-Mercy, but when He finds out that no other method

can save the individual, like a surgeon at the operation theater, He

appears to be relentless - merciless".

 

The next few nAma-s are being interpreted by SrI BhaTTar in terms of

bhagavAn's vyAsa incarnation.

 

575. draviNa-pradah - The Bestower of wealth.

 

Om draviNa-pradAya namah.

 

Here SrI BhaTTar refers to the wealth in the form of the SAstra-s - He

gave the substance of all the SAstra-s and their meaning. The dhyAna

Sloka on vyAsa is:

 

vahan vai vAma hastena sarva SastrArtha samcayam |

dakshiNena ca SAstrArthAn AdiSamSca yathA sthithAn ||

 

"vyAsa holds in his left hand the collection of all the SAstra-s and

their purport, and propounds by his right hand (the upadeSa mudrA) the

true import of all the SAstra-s". nammAzhvAr calls bhagavAn "paNbuDai

vEdam paranda payan" in tiruvAimozhi 6.6.5.

 

SrI Samkara interprets the nAma more generically - "The Bestower of the

wealth as desired by the devotee". SrI rAdhAkRshNa Sastri explains

that draviNam derives from the concept that it is wealth that is fluid

- drava - that can be used right away as needed. SrI satyadevo

vAsishTha derives the meaning for draviNa as wealth from dravati

-gacchati iti draviNam dhanam - that which never stays in one place.

He gives the following references from the Sruti in support of the

interpretation for the nAma:

 

dadhAti ratnam draviNam ca dASushe agne sakhye mA rishamA vayam tava

(Rg. 1.94.14)

 

yatkAmAs te juhumas tanno astu vayam syAma patayo rayINAm (yajur.

40.16)

 

The dharma cakram writer has written his explanation for this nAma in

Vol. 45.5 of dharma cakram, the beauty of which is lost somewhat in

translation. He describes wealth as of two kinds: preyas and Sreyas.

Preyas is that which causes priyam or worldly satisfaction. Sreyas is

that which gives spiritual satisfaction. To the first category belong

the material wealth, the official position, the wife, the husband,

children, etc. preyas gives problems at one stage or the other.

Sreyas removes all problems and sufferings, and leads to moksham

ultimately. After getting the wealth of Sreyas, there is nothing more

to get. Preyas is transient wealth, and Sreyas is permanent wealth.

BhagavAn is ever ready to give either of the wealths one seeks, and

most go after the transient worldly pleasures, and very few seek

Sreyas.

 

There is the vedic story of naciketa, who requested the wealth of

Sreyas from yama, and yama offered to give him the preyas instead.

naciketa told yama that he did not need yama's help for preyas, because

he could get that by his own effort; yama's help was needed only for

Sreyas, since this is something that cannot be obtained by one's own

effort alone. The lesson to take for us is that we should pray to

bhagavAn for Sreyas, since this is the wealth that we cannot attain by

our own effort and without His Grace. This is the tAtparyam behind

this nAma.

 

-To be continued.

-dAsan kRshNamAcAryan

 

 

 

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