SrI vishNu sahasra nAmam - Slokam 76 - Part 5.

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

 

atha Sabdam following dur-dharah:

 

When atha Sabdam occurs in the middle of a sentence, it usually has the

context of a ma'ngaLa vAkyam - atheti grantha madhye ma'ngalam (SrI

baladeva vidyAbhUshaN). Apte in his samskRt dictionary indicates that

the word "atha" is considered to be indicative of auspiciousness, since

this word, along with the praNava, came out of the throat of brahma as

the first words:

 

OmkAraS-ca atha-SabdaS-ca dvAvetau brahmaNah purA |

kaNTham bhitvA viniryAtau tena mA'ngaLikAvubhau ||

 

721. a-parAjitah - The Invincible.

 

Om a-parAjitAya namah.

 

The root from which this nAma is derived is ji - jaye - to conquer.

SrI kRshNa datta bhAradvAj gives the explanation - na parAjitah kadApi

kenApi iti a-parajitah - He Who cannot be conquered by anyone and

through any means is a-parAjitah. SrI BhaTTar quotes several examples

where the deva-s have declared over and over again that bhagavAn cannot

be vanquished by anyone.

 

ekam hanishyasi ripum garjantam tam mahAmRdhe |

na tu tam prArthayasyekam rakshyate sa mahAtmanA ||

 

yam Ahur-veda-vidusho vArAham a-jitam harim |

nArAyaNam a-cintyam ca tena kRshNena rakshyate || (bhA. udyo.

129.40)

 

indra tells karNa: "In the great fight, I give you the power to kill

one thundering warrior, but this cannot be the one you wish to kill

(arjuna), since he is protected by the Great Lord (kRshNa). KRshNa is

none other than the Invincible Hari, Who had assumed the form of the

Wild Boar, and Who is the Incomparable nArAyaNa, as declared by the

vedic scholars".

 

The same message is given to jayadratha by rudra:

 

a-jayyAnScApi a-vadhyAnSca vArayishyasi tAn yudhi |

Rte arjunam mahA-bAhum devairapi durAsadam |

 

yam Ahuh amitam devam Sa'nkha-cakra-gadA-dharam |

pradhAnah so'stra-vidushAm tena kRshNena rakshyate || (bhA. vana.

260.75)

 

"In the fight you can ward off the attacks of all invincible and

indestructible warriors except the long-armed arjuna who is

unassailable even to the gods, since he is protected by kRshNa who is

the Unknowable Deity Who bears the conch, discus and mace as arms".

 

BhIshma, droNa, etc., declare that they could have annihilated the

pANDava-s without a trace if only vishNu had not been their Protector,

and that just as certainly as truth rests with a brAhmin, humility is

certain in the pious, and wealth is sure in the skillful, so also

victory is certain for nArAyaNa:

 

dhruvam vai brAhmaNe satyam dhruvA sAdhushu sannatih |

SrIr-dhruvA cApi daksheshu dhruvo nArAyaNe jayah ||

 

We also have the vishNu sahasranAma phala-Sruti Slokam which we will

encounter later:

 

yatra yogeSvarah kRshNo yatra pArtho dhanur-dharah |

tatra SrIr-vijayo bhUtir-dhruvA nItir-matir-mama || (gItA

18.78)

 

"Where kRshNa, the Lord of the yoga-s is, and where pArtha, the

bow-armed arjuna is, there is prosperity, there is victory, there is

wealth, and there is firm justice - this is my conclusion".

 

SrI BhaTTar quotes from the Ayurveda caraka samhitA, where again the

invincibility of bhagavAn is conveyed:

 

yathA'ham nAbhijAnAmi vAsudeve parAjayam |

mAtuSca pANigrahaNam samudrasya ca SoshaNam |

etena satya-vAkyena sicyatAm agado hyayam ||

 

"On the veracity of the following statements, may this medicine be

pounded and be effective: "There is no defeat for vAsudeva"; "I have

not witnessed the marriage of my mother"; "the ocean will never become

completely dry". (These are all absolute true statements)".

 

In vaitaraNa, the following is used to invoke the efficacy of the

poison-removing mantra:

 

ratnAkara iva akshobhyo himavAniva ca acalah |

jAtavedA iva adhRshyo nArAyaNa iva ajayah ||

 

"Let this poison-removing mantra be effective just as the ocean is

imperturbable, himAvan is unshakable, fire is unapproachable, and

nArAyaNa is unconquerable".

 

SrI BhaTTar also gives references to SrImad rAmAyaNam and mahAbhAratam:

a-jayyah SASvato dhruvah (yuddha. 114.15); a-jitah khaDga-dhRk (yuddha.

120.14); yatah kRshNah tato jayah (bhA. udyoga. 6.79); etc. - "He is

Inivincible, eternal and steady"; "He is unconquered, and is the

Wielder of the Sword", "Where kRshNa is, there victory is certain".

 

SrI v.v. rAmAnujan gives references to divya prabandham in support of

SrI BhaTTar's vyAkhyAnam: "paRpanAbhan uyarvuRa uyarum perum tiRalOn"

(tiruVai. 2.7.11); anRu aivarai velvitta mAyap pOrt tErp pAganAr

(tiruvAi. 4.6.1).

 

b) SrI Samkara gives the interpretation that bhagavAn is a-parAjitah

since internally, desire and the rest cannot conquer Him, and

externally, demons and others cannot conquer Him.

 

c) SrI satyadevo vAsishTha also derives the interpretation for the nAma

starting from the word para meaning Supreme - para eva kaScin-nAsti "na

dvitIyo na tRtIyah" iti atharva vacanAt, tasmAt parAjitvasya

a-sambhavAt bhagavatah aparAjita iti nAmnA samkIrtanam upapadyate -

Since there is no one who is para (Supreme) except Him, there is no

possibility of His being vanquished by anyone else, and so He is called

a-parAjitah.

 

-dAsan kRshNamAcAryan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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