SrI vishNu sahasra nAmam - Slokam 74 - Part 1.

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SrI vishNu sahasra nAmam - Slokam 74 - mano-javah.

 

manojavas_tIrtha-karo vasuretA vasu-pradah |

vasu-rado vAsudevo vasur_vasu-manA havih ||

 

om manojavAya namah

om tIrtha-karAya namah

om vasu-retase namah

om vasu-pradAya namah

om vasu-pradAya namah

om vAsu-devAya namah

om vasave namah

om vasu-manase namah

om havishse namah.

 

695. mano-javah - He Who is swift as thought.

 

Om mano-javase namah.

 

The word javah is derived from the root ju'ng - gatau - to go. The

amara koSam commentator observes that the series of words related to

javah all indicate movement with speed - etAni sa-vega-gati nAmAni.

SrI kRshNa datta bhAradvAj gives the definition - manaso java iva javo

yasya iti majo-javah - He Who has speed like that of the speed of the

mind.

 

a) SrI BhaTTar comments that He is called mano-javah because He is

faster than thought itself in implementing all the acts described in

previous nAma-s in purifying a devotee. SrI BhaTTar gives supports

from the gItA and the vishNu dharma:

 

kshipram bhavati dharmAtmA SaSvat SAntim nigacchati |

kaunteya pratijAnIhi na me bhaktah praNaSyati || (gItA 9.31)

 

"The devotee who is solely dedicated to Me quickly becomes righteous

and obtains everlasting peace. Affirm, on my behalf, arujuna, that My

devotee never perishes".

 

sapta-janma-kRtam pApam svalpam vA yadi vA bahu |

vishNor-Alaya vinyAsa prArambhAdeva naSyati || (vishNu dharma

83.20)

 

"The sins committed in seven births, be they many or a few, are all

destroyed the moment a man begins to place his foot in the temple of

vishNu".

 

SrI v.v. rAmAnujan refers us to gajendra moksham, where bhagavAn was

not willing to depend solely on the speed of garuDa, and hurried out

without even worrying about His appearance. nammAzhvAr also describes

His extreme speed in removing the sins of His devotees:

 

kaDivAr tIya vinaigaL noDiyAm aruLavaikkaN

koDiyA aDu puL uyartta vaDivAr madhavanArE (tiruvAi. 1.6.10)

 

Especially because of mahA lakshmi's proximity, it takes Him less than

the time it takes us for producing the sound of a noDi (the sound

produced by two fingers), to remove all our sins from beginningless

time.

 

SrI aNNa'ngarAcArya svAmi notes that this nAma signifies that He

fulfils His devotees' wishes with the speed of mind. (He can fulfill

whatever He decides by His mere samkalpam - samkalpa mAtreNa). SrI

baladeva vidyAbhUshaN comments that He has this nAma because He removes

the obstacles of samsAra extremely fast for those who surrender to Him.

 

b) SrI Samkara observes that bhagavAn has the speed like that of the

mind in that He is everywhere at the same time - manaso javah, vega iva

vego'sya sarva-gatatvAt iti mano-javah.

 

The ISAvAsya Upanishad mantra 4 describes His speed:

 

anejadekam manaso javIyo nainad-devA Apnuvan pUrvam arshat |

tad-dhAvato'nyAn atyeti tishThat-tasminn-apo mAtariSvA dadhAti ||

(ISA. 4)

 

"Although fixed in His abode, God is swifter than the mind and can

overcome all others running. ……".

 

SrI rAdhAkRshNa SAstri's comments for this nAma can be summarized as

follows: Time, place, or things (kAla, deSa, vastu) can obstruct one's

speed. But in bhagavAn's case, none of these come as impediments; He

is everywhere already (deSa) ; He is not limited by past, present, or

future (kAla); He is the Controller of everything, and so nothing can

obstruct Him (vastu). SveTASvatara Upanishad (3-19) declares -

 

a-pANI pAdo javano grahItA paSyati a-cakshuh sa SRNoti a-karNah |

sa vetti vedyam na ca tasya asti vettA tam Ahuh agryam purhsham

mahAntam ||

 

"Without use of His hands and feet, He moves and grasps; He sees

without use of His eyes, hears without need for His ears. He knows

whatever is to be known, and of Him there is no knower. They speak of

Him as the first, the purusha, the Great".

 

The dharma cakram writer points out that the more we think of Him, the

more our mind get these attributes of being unconstrained by deSa,

kAla, and vastu, and the more we become closer to Him. He quotes

rAmakRshNa paramahamsa, who says that the more we proceed towards the

east, the farther we get away from the west. The more we get closer to

Him, the farther away we move from the worldly attachments, and the

faster He can grasp us towards Him like a powerful magnet.

 

-To be continued.

 

-dAsan kRshNamAcAryan

 

 

 

 

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[Guest guest]

Shri RAmAnujasya CaraNou SharaNam PrapadhyE

 

AnbuLLA Shri kRshNamAcAryan DAsan AvarkaLukku:

 

AdiyEn NamaskAram. May I add two remarks to your comment on the 695th name of

BhagavAn Vishnu in the series.

 

1) In the MahAbhAratha, during their VanaVAsA, the PAndavAs'

DharmaPuthrA gets thirsty one day. He asks his youngest brother to go and

fetch water to drink from the forest. After wandering a not-insignificant

distance the youngest brother SahaDhEva finds a pond and gets into it to get

water in a jar. An YakschA who guards the pond interupts by a shout and asks

him not to get water from the pond without first answering a few questions.

SahaDhEva who is a warrior ignores the YakschA and engages in his task.

Whereupon, the YakschA lodges him into a state of unconsciousness resembling

death.

 

When SahaDhEva does not return, YudhiStHirA sends the next brother to fetch

water and also to look for his younger brother. This brother also meets with

the same fate. One by one all brothers repeat the same arrogant indulgence

and meet with the same fate.

 

YudhiStHirA, now, overly concerned, leaves Droupathi behind and himself goes

in search of his brothers. He also arrives at the pond and finds his brothers

all seemingly dead.

 

The humble YudhiStHirA faces the YakschA. He gets ready to answer the

questions. One of the questions is: "What is faster than the wind?'"

YudhiShtHirA without hesitation answers by saying that the mind is surely the

fastest known to man. He answers all questions to the satisfaction of the

YakschA. . . .

 

And all ends well in the story. But the story presents an overview of the

personality profile of all the brothers. How each one of them faces the

Yakscha, who is none other than Lord YaMA, the immaculate father of

YudhiStHirA. A single incident like a single Parukkai in a pot of cooking

rice shows if each one has been sufficiently cooked or not in life! All fail

except the eldest brother!

 

The question and answer on the speed of the mind stand out in this story as a

memorable event. So your interpretation brought pleasant menories of an

immortal story.

 

2)

 

It seems to me that the entire Stanza 74 is dedicated to BhagavAn Vishnu's

role in the life of Lord CandhrA, the Moon. That is the stanza allows a

second interpretation.

 

ManOjavah[a]: One who carries ManOj. MaNoj is Lord Moon: ViRat ManO Jananam:

VidHi GuruGuha Mudhitham (NAdhaJOthi Shri MuthuSvAmi DIkschithar: Candhram

BhajE, MAnasa:). BhagavAn Vishnu carries CandhrA as one of His eyes.

VishnuSahasraNAmA PUrvaNyAsam 2.

 

ThirthaKarA is the Sun and since the Sun is the other eye of the Lord, the

Lord is also ThIrthaKarA. Same quote No. 2 as above. Transitive law.

 

VasurEthas: Vasu is a satellite. The moon is a satellite. The earth is

VasunDHarA. Please see SankarA, SoundharyaLahari: Song No. 81: SankarA refers

the Earth as VasuMathI, one having the Moon as a satellite. Rathi is energy.

REthA is an energizer. Lord VishnU is an energizer of the Moon, and that is

why the whole world dies for night time! Recuperation of energy!

 

The next two names VasuPradhAya: The Earth is the effective giver of the

Moon. And BhagavAn Vishnu as the Lord of the Earth is also one. Transitive

law again.

 

VAsuDhEvA: VAsu is one having a satellite (Vasu): Causal form of Vasu is

VAsu: The earth. Lord Vishnu is the Lord of the Earth.

 

Vasuhu: He is [like] the Moon, showering love and so psychological life. The

Sun is not associated with love. The Sun is associated with Power. Please see

Aadhithya Hrudhayam.

 

VasuManA: He loves the Moon as much as we do! SathyaNArAyan PUjA is done on

Pournami.

 

Thus the entire SlOkA No. 74 can be taken as a tribute not only to Lord

VishnU, but also to Lord Moon. The Moon has it in two ways (actually more) as

he enjoys the glory of sitting on top of Piththan PerumAn from where he

serves as one eye of the world. Which necessarily means that Lord VishnU is

taller than Lord CivA! Transitivity again. If m > s, and v > m then v > s.

 

So Stanza No. 74 is a simple exercise on the transitive law also.

 

Have fun!

 

SvIKurvakasmAth KrupAm: Please, therefore, endow me with Your Grace.

 

 

 

Visu

 

 

 

 

 

 

 

 

 

 

 

ThIrthaKaRAya: