SrI vishNu sahasranAmam - Slokam 61 - Part 2.

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SrI vishNu sahasranAmam - Slokam 61 - Part 2.

 

 

576. divi-spRk - He Who touches the skies.

 

a) through His knowledge

b) by His being not only in the form of this Universe, but also far

beyond it.

c) By His vAmana incarnation.

d) By His viSva rUpa revealed to arjuna.

e) By His being the antaryAmi for sUrya and the other planets.

 

 

Om divi-spRSe namah.

 

a) SrI BhaTTar interprets the nAma as referring to the unbounded extent

of His knowledge. By His para vidyA (brAhmic or Supreme knowledge), He

touches the mystic nature of His Reality as it is in the paramapada.

SrI v.v. rAmAnujan gives reference to tiruvAimozhi 3.1.9 - mazhu~ngAda

j~nAnamE paDaiyAga tozhumbAyArkkaLittAn.

 

b) It can also mean that He resides in His para form in the regions far

beyond the skies. The Sruti declares that one-fourth of His form is in

the form of this Universe, and three-fourths is beyond the Universe

(tripAdsyAmRtam divi - chAndogyopanishad 3.12.6) (SrI rAdhAkRshNa

SAstri).

 

c) SrI kRshNa datta bhAradvAj gives the nAma as divah spRk, and

explains that in the vAmana incarnation, bhagavAn touches the skies

while measuring the three feet of land that were promised to Him by

mahAbali - vAmanAvatAre SrI bhagavAn sva caraNa kamalena vardhamAnena

divam pasparSa.

 

d) SrI cinmayAnanda gives the interpretation that He revealed His

Universal form to arjuna as divah spRk.

 

e) SrI satyadevo vAsishTha gives references to the Sruti to interpret

the association with divi as referring to the sun.

 

vAtasya nu mahimAnam rathasya rujanneti stanayannasya ghoshah |

divi-spRgyAtyaruNAni kRNvannuto eti pRthivyA reNumasyan || (Rg.

10.168.1)

 

He points out that the terms divi-kshayam, divi-kshitA, divi-carAh,

divi-jAh, divi-yajah, divi-yonih, divi-Sritah, divishadah, divi-sadam,

etc., are used repeatedly in the veda-s to refer to the sun. So he

interprets the nAma divi-spRk as referring to bhagavAn as the antaryAmi

of the sun and all the graha-s that are in the skies.

 

577. sarva-dRk - The All-seer.

 

a) He who sees everything - the totality of para tattvam..

b) He who is in the form of knowledge of all forms.

c) He who is the Creator of all forms that can see under different

conditions.

 

 

Om sarva-dRSe namah.

 

a) sarvasya drashTA sarva-drk - He who has realized the totality of

the para tattvam. The nirukti description is "sarva darSanAt

sarva-dRk". sarva-dRk means He who is Omniscient - He who sees

everything, He who is the eye of all. SrI v.v. rAmAnujan gives

reference to tiruvAimozhi 3.10.10 - taLarvinRiyE enRum e~ngum paranda

tani mudal j~nAnam.

 

b) sarva-dRk can mean "j~nAnam, knowledge". He who is in the form of

knowledge of all forms ( P. SamkaranArAyaNan - BhavAn's Publications).

 

c) SrI satyadevo vAsishTha elaborates on His being able to see

everything, from another viewpoint. He points out that bhagavAn has

created all the different creations that can see in water, in air, in

space, and even in darkness. He has spread Himself in the Universe in

diverse forms which are endowed with bodies to suit these different

conditions, and equipped with indirya-s which make them function well

under these different circumstances. Ants can smell from very far

away, there are birds that can hear from a long distance away, the

camel can drink water and store it for a long time, etc.

 

578. vyAsah - The Arranger.

 

a) He who arranged the veda-s into its four divisions, the purANa-s

into 18, etc.

b) He who divided time as well as His creation into its various

sub-divisions (e.g., day and night, Sukla paksha and kRshNa paksha, man

from woman, sUrya from candra, etc.)

c) He whose ornaments (like kaustubha) shine distinctly.

 

Om vyAsAya namah.

 

SrI BhaTTar gives the interpretation that because bhagavAn divided the

veda that was originally in a single form into its four divisions (Rg,

yajus, sAma, and atharva), He has the name vyAsa - vibhajanstu caturdhA

vai vedamekam trikAlavit iti vyAsah. This was done by bhagavAn in His

incarnation as vyAsa just to make it easier for people whose knowledge

diminishes in accordance with the changes of the four yuga-s.

 

SrI Samkara gives the interpretation in terms of the division of the

veda-s, and also refers to the division of the purANa-s - anyAni ca

purANAni vyastAni anena iti vyAsah.

 

SrI satyadevo vAsishTha gives the derviation "vyasyante - pRthak

kriyante anena iti vyAsah - He by whom things are separated or divided

is vyAsa. He then suggests that the nAma can be interpreted based

bhagavAn being the One who separates day from night, dakshiNAyana from

uttarAyaNa, Sukla paksha from kRshNa paksha etc. He also separates

sUrya from candra, and for that matter makes this world function by its

various divisions.

 

SrI kRshNa datta bhAradvAj gives yet another dimension to the

interpretation - (yasya kaustubhAdIni AbharaNAni viSeshena asanti

dIpyanti sa vyAsah) - He whose ornaments like the kaustubha shine

distinctively is known as vyAsah.

 

SrI Samkara and the others who follow his vyAkhyAna have interpreted

the above two nAma-s together as one nAma - sarva-dRk vyAsah. It can

simply mean "The omniscient vyAsa". SrI cinmayAnanda has given perhaps

the best interpretation for the single nAma- He who creates many

omniscient men of wisdom. One who encourages the spread of knowledge

and thus turns out many men of wisdom and clearer understanding of life

and the world.

 

579 (218): vAcas-patih - The Master of words.

 

Om vAcaspataye namah.

 

This nAma has occurred earlier as nAma 218. Please refer to Slokam 23

for the interpretation provided therein. SrI BhaTTar interprets the

current occurrence as referring to vyAsa's authorship of the

mahAbhArata - He is the Master of words which are in the form of the

fifth veda - i.e., mahAbhArata. SrI v.v. rAmAnujan gives reference to

tiruvAimozhi 5.6.8 - "uraikkinRa munivarum yAnE".

 

SrI Samkara interprets the nAma as "vAco vidyAyAh patih vAcaspatih" -

The Master of all learning. He interprets this nAma along with the

next one together as one nAma - vAcaspatir-ayonijah - He who is the

Master of all learning, and who is not born in a mother's womb.

 

SrI rAdhAkRshNa Sastri comments that one who has mastered the words

also does not waste words, and is precise. This certainly applies to

bhagavAn giving us all the instructions for all aspects of life

concisely in the form of the veda-s, the brahma sUtra-s etc.

 

SrI cinmayAnanda gives the interpretation that the nAma means "One who

is eloquent in championing the Supreme Law of life". It almost seems

like he had gItAcAryan in his mind.

 

Some people have interpreted the term vAcah to refer to sarasvati, and

thus conclude that vAcaspatih refers to brahma, the pati of sarasvati.

BhagavAn being the antaryAmi of brahma will justify this

interpretation.

 

579. a-yonijah - The Unborn.

 

Om ayonijAya namah.

 

In SrI BhaTTar's interpretation of the current group of nAma-s as

referring to the vyAsa incarnation, he explains the current nAma as

referring to vyAsa being created out of sound by bhagavAn as sArasvata

-

 

atha bhUyo jagat sRshTvA "bho" Sabdena anuvAdayan |

sArasvatIm uccacAra tatra sArasvato'bhavat || (mahAbhA. Santi.

350.37)

 

SrI v.v. rAmAnujan gives the support from peria tirumozhi 4.3.2 -

piRappoDu mUppu onRillavan.

 

SrI satyadevo vAsishTha observes that bhagavAn created the sun, and we

can easily perceive that the sun was not born like the normal humans,

and so it is easy to perceive that bhagavAn is a-yonijah.

 

SrI Samkara and others following his interpretation have interpreted

the above two nAma-s as one nAma - vAcaspatir-ayonijah - He who is the

Master of words and who is unborn.

 

-dAsan kRshNamAcAryan

 

 

 

 

 

 

 

 

 

 

 

 

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