SrI vishNu sahasra nAmam - Slokam 75 - Part 6.

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SrI vishNu sahasra nAmam - Slokam 75 - san-nivAsah, su-yAmunah.

 

711. san-nivAsah - The Abode of the saintly.

 

Om san-nivAsAya namah.

 

The word nivAsah is derived from the root vas - nivAse - to dwell.

nivAsa refers to a place of dwelling or a resting place. SrI BhaTTar

gives the interpretation that bhagavAn has this nAma because He is the

abode of rest for great saints like Sanaka, even though He has assumed

the human form and the actions of ordinary human beings. PeriAzhvAr

refers to this guNa of perumAL as "Ayar puttiran allan arum daivam"

(peria. tiru. 1.1.7); in tiruvASiriyam (1), nammAzhvAr describes His

being worshiped by Sivan, ayan, indiran, etc. - "Sivan, ayan, indiran

ivar mudal anaittOr daivak kuZhA'ngaL kai tozhak kiDanda tAmarai undit

tanip-perum nAyaka" (references from SrI v.v. rAmAnujan). SrI

rAdhAkRshNa SAstri gives the support from rAmAyaNa, where tArA praises

rAma as "nivAsa vRkshah sAdhUnAm ApannAnAm parA gatih" (kishkindA.

15.19). SrI BhaTTar gives the reference from vishNu purANam, where

akrUra describes his anubhavam of sanandana and other seers meditating

intensely on bhagavAn:

 

sanandanAdyair-munibhih siddha yogair-akalmashaih |

samcintyamAnam tatrasthaih nAsAgra nysta-locanaih || (vish. PurA.

5.18.42)

 

"(SrI kRshNa in gokulam) is the object of meditation for sanandana and

other seers, who remain there, who are flawless, who have attained

perfection in yoga and who do the meditation with their eyes fixed at

the tip of their nose".

 

SrI satyadevo vAsishTha takes "sat" to mean "those that are permanent

and unchanging" - (satAm - vinASa rahitAnAm, pravAhato nityAnAm,

Apralaya sthAyinAm), and gives the interpretation that this nAma

indicates that He is the dwelling place of all these jIva-s who are

eternal, and who do not go through the cycle and birth and dealth (the

nitya sUri-s), and He also dwells in them (loka lokAntarANi nija

sattAyAm vAsayantam, teshu vA vasantam iti bhAvah).

 

712. su-yAmunah - a) He with the delightful sport in the yAmuna river.

b) He Who is attended by the good yAmuna-s.

c) He Who has beautiful collyrium in His eyes.

d) He Who lifts up and protects the jIva-s during the time of

pralaya.

 

Om su-yAmunAya namah.

 

The term yAmunah has been interpreted by SrI BhaTTar as "One who is

associated with the river yamunA". YAmunam also means a kind of

collyrium that is applied to the eye; some interpreters have used this

meaning as the basis for their interpretation.

 

a) SrI BhaTTar gives the interpretation "He with the delightful sport

in the yAmuna river" - Sobhanam pAvanam manoharam yamunAsambandhi

jala-krIDA pushpAcaya rAsa-krIDAdi yasya iti su-yAmunah - "He is

su-yAmunah because of all of His activities that are connected with

yamuna, activities which are pure, auspicious and fascinating like

water-sport (in its waters), culling of flowers (on its banks), and

dance with the gopis (on its sands)". SrI v.v. rAmAnujan refers us to

"tUya peru nIr yamunait turaivan" (tiruppAvai). Because of association

with Lord kRshNa, yamunA is considered sacred even now. nAthamunigaL

is said to have looked for any left-over from the divine gopi-s on the

banks of the yamunA river.

 

b) SrI Samkara interprets the term yAmuna to refer to the gopa-s who

lived on the banks of the river yamunA (yamunA sambandhinah yAmunah);

since Lord kRshNa was surrounded by the good yAmuna-s such as devaki,

vasudeva, nanda, yasodA, balabhadra, subhadrA, and others, He has this

nAma su-yAmunah. SrI cinmayAnanda comments that these yAmuna-s were

not just keepers of cows, but were indeed the keepers of the milk of

knowledge of the upanishads. He quotes from nArAyaNIyam in support:

 

tAruNyAramya ramyam parama sukha rasa svAda romA'ncitA'ngaih

AvItam nAradAdyaih vilasat upanishad sundarI maNDalaiSca ||

(nArAyaNIyam daSaka 100.1)

 

"(I behold) the form of a divine boy, attractive with the advent of

adolescence and surrounded by nArada and others with their limbs

covered with hairs standing on end at the taste of the Bliss Supreme,

and by that bevy of charming maidens of the form of shining

upanishads".

 

c) SrI kRshNa datta bhAradvAj uses the meaning "a type of collyrium"

for the term yAmunam, and gives the interpretation "sundaram yAmunam

nayana a'njanam yasya iti su-yAmunah" - He Who has beautiful collyrium

decorating His eyes.

 

d) SrI satyadevo vAsishTha uses the root yam - uparame - to lift up, as

the basis for his interpretation. He gives the meaning "yacchati,

uparamayati - He who lifts up", to the word yAmunah. His

interpretation is thus - Sobhano yAmunah su-yAmuno vishNuh - One Who

lifts up (the souls) in an auspicious way (during the time of pralaya)

- bhagavAn vishNuh mahApralaye svakIyayA vyavasthayA kArya kAraNa rUpam

idam samastam viSvam yacchati, pariNatam uparamayati, Samayati.

 

-dAsan kRshNamAcAryan

 

 

 

 

 

 

 

 

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