SrI vishNu sahasra nAmam - Slokam 76 - Part 4.

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SrI vishNu sahasra nAmam - Slokam 76 - a-dRptah, a-parAjitah.

 

719. a-dRptah - a) He Who is not proud Himself.

Or dRptah -b) He Who is ever happy; c) He Who is proud.

 

Om a-dRptAya namah.

 

SrI BhaTTar gives his vyAkhyAnam using the nAma a-dRptah first,

followed by the vyAkhyAnam for the nAma as dRptah as an alternate.

SrI Samkara uses dRptah in his vyAkhyAnam.

 

a) SrI BhaTTar's interpretation for a-dRptah is - "One Who does not

become proud". In His kRshNa incarnation, even though He did many

great things, He never became proud, because of His majestic nature.

SrI BhaTTar quotes the following in support:

 

evam vidhAni karmANi kRtvA garuDa-vAhanah |

na vismayam upAgamat pArameshThyena tejasA || (mahA. SabhA. 51.28)

 

"Even though He did so many great things like these, He never became

proud, because of His majestic nature".

 

He is "nanadagopan kumaran", in other words, One Who is an obedient Son

to His father. (SrI v.v. rAmAnujan).

 

SrI vAsishTha's anubhavam is that bhagavAn is a-dRptah (One Who is not

proud) since He never violates any of His commandments under any

circumstances, even though He is the Ultimate Controller of everything.

 

b) dRptah - He Who is ever happy.

 

SrI BhaTTar's interpretation if the nAma is taken as dRptah, is that He

is delighted with the love and care given by yasodA and nandagopa -

yasodA-nanda-lAlana dRptah. He is "yasOdai iLam Si'ngam" (SrI v.v.

rAmAnujan). SrI Samkara gives the interpretation that He has the nAma

dRptah because He is ever blissful/satisfied, and is immersed in His

true nature which is Pure Bliss - svAtmAmRta rasAsvadanAt

nitya-pramudito dRptah.

 

SrI kRshNa datta bhAradvAj interprets the nAma as "nityam harsha

mayatvAt dRptah", and "garva rahitatvAt a-dRptah" - "He is dRptah

because of His eternal Blissful nature", and "He is a-dRptah because He

is devoid of pride".

 

c) dRptah - He Who is proud. SrI rAdhAkRshNa SAstri follows this line,

and gives the interpretation that bhagavAn is proud as the Fighter for

dharma.

 

SrI vAsishTha: He is dRptah - dRpyati iti dRptah - One Who causes us

to wonder as to who created all these worlds etc, (dRp - harsha

mohanayoh). This is what causes the wise to seek the Ultimate Cause of

everything, and thus releases them from sorrow. This dRptah-adRptah

combination is analogous to His nAma-s vi-Sokah and Soka-nASanah,

tadejati tan-naijati (ISAvAsya upanishad), etc.

 

720. dur-dharah - a) He Who is difficult to control (as child kRshNa).

b) He Who cannot be constrained by the evil-minded (duryodhana).

c) He Who is difficult to be held in concentration (except by those of

trained mind).

 

Om dur-dharAya namah.

 

The word dharah is derived from the root dhR - dhAraNe - to hold, to

bear, to support; The word duhkhena is interpreted in the sense of

"with great difficulty or trouble". Thus, the meaning of the nAma

dur-dharah is "One Who can be held in one's mind only with great

difficulty", or "One Who is difficult to control and be held down

physically (as child kRshNa)". SrI BhaTTar uses the latter meaning and

interprets the nAma in terms of kRshNa's childhood leelA-s. The other

vyAkhyAna-kartA-s use the former meaning to illustrate the difficulty

of meditating on Him and realizing Him except by those with trained

minds.

 

a) SrI BhaTTar's interpretation is - "bAla leelAdiprasa'ngeshu

matta-mAta'ngatvAt tAbhyAm dur-dharah durvAra-ca'ncala ceshTitah" - He

(Child kRshNa), in His sportive activities in His childhood, was

uncontrollable by yasodA and nandagopa, like an elephant in ruts. SrI

BhaTTar quotes the support from vishNu purANam (5.6.15): yadi Saknoshi

gaccha tvam ati-ca'ncala-ceshTita - "O Thou of naughty acts! Now run

away if Thou canst" (yasodA's words to kRshNa after He was tied to a

mortar). SrI v.v. rAmAnujan gives support from divya prabandham:

"kaDainda naR-pAlum tayirum nee piRandaduvE mudalAgap peRRaRiyEn

empirAnE!", veNNaik kuDattai uruTTi iLam piLLai kiLLi ezhuppi kaNNaip

puraTTi vizhittu kazhagaNDu Seiyum pirAnE!", "kanRinai vAlOlai kaTTi

kanigaL udira eRindu, pin toDarndu ODi Or pAmbaip piDittuk koNDATTinAi

pOlum nin tiRattEn allEn nambi!" (all from periAzhvAr's neerATTam).

 

b) In another sense, the nAma can be interpreted to mean that bhagavAn

cannot be restrained by the evil-minded people under any circumstance.

SrI BhaTTar gives the following supports:

 

imam hi puNDarIkAksham jidhRkshanti alpa-medhasah |

paTenAgnim prajvalitam yathA bAlo yathA'balAh || (bhAra.

udyoga. 129.16)

 

"These men of little knowledge want to seize and bind Him just as a

weak boy or girl think of keeping under control the blazing fire with a

piece of cloth".

 

dur-grahah pANinA vAyuh duh-sparSah pANinA SaSau |

dur-dharA pRthivI mUrdhnA dur-grahah keSavo balAt || (bhAra. Vana.

309.28)

 

"The wind cannot be caught by hand, nor can the moon be touched by the

hand, nor the Earth be supported by the head of a man; so also, keSava

cannot be caught by force".

 

SrI rAdhAkRshNa SAstri refers to kRshNa showing His viSva rUpam like an

uncontrollable elephant under rut when duryodhana tried to bind kRshNa

in his court.

 

c) A third interpretation for the nAma is that bhagavAn is beyond the

grasp of anyone except through intense concentration and meditation

extending over several births, and in this sense also He is dur-grahah.

 

SrI rAdhAkRshNa SAstri indicates that dhAraNa is an a'nga of yoga that

is between dhyAna and samAdhi, and is attained only after practicing

dhyAna over several births. SrI Samkara gives this interpretation, and

quotes the gItA in support:

 

kleSo'dhika-taras-teshAm avyaktAsakta-cetasAm |

avyaktA hi gatir-duhkham dhavadbhir-avApyate || (gItA 12.5)

 

"Greater is their trouble whose minds are set on the Unmanifest; for,

the path of the Unmanifest is very hard for the embodied to tread".

 

SrI satyadevo vAsishTha gives the derivation "duhkhena dhartum Sakhyo

dur-dharah" - One Who can be realized only with great difficulty. SrI

kRshNa datta bhAradvAj gives the interpretation - duhkhena AyAsena

dhriyate hRdaye a-samAhita-mAnasaih iti dur-dharah - He Who can be held

only with great difficulty by those who do not have a collected and

composed mind.

 

-dAsan kRshNamAcAryan

 

 

 

 

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