SrI vishNu sahasra nAmam - Slokam 77 - Part 2.

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SrI vishNu sahasra nAmam - Slokam 77 - mahA-mUrtih,

dIpta-mUrtih.

 

723. mahA-mUrtih - a) He of Immense form.

b) He Who is immensely worthy of worship.

 

Om mahA-mUrtaye namah.

 

a) SrI BhaTTar explains that His body is immense because it is the

resort for everything in the entire Universe. He gives reference from

the gItA as support:

 

ihaikastham jagat kRtsnam paSyAdya sa-carAcaram |

mama dehe guDAkeSa! yacchAnyat drashTum icchati || (gItA 11.7)

 

"guDAkeSa! See now the whole Universe with all the things moving and

non-moving, in one corner of My body, and you may also see (in My body)

anything else you wish to see (because everything is part of My

body)". SrI rAdhAkRshNa SAstri refers us to gItA 11.13, which

describes arjuna's seeing the whole Universe in His body:

 

tatraikastham jagat-kRtsnam pravibhakta-manekadhA |

apaSyat deva-devasya SarIre pANDAvas-tathA || (gItA 11.13)

 

"There (in that form) arjuna beheld the whole Universe, with its

manifold divisions gathered together in one single spot within the body

of (Lord kRshNa) the God of gods".

 

SrI v.v. rAmAnujan gives reference to tiruma'ngai AzhvAr's peria

tirumozhi, where AzhvAr describes perumAL's mahA mUrti form -

aLattarkku ariyAi - beyond measure. If this whole Universe is but a

tiny part of His body, one can only try to imagine His true mahA mUrti

form.

 

b) SrI kRshNa datta bhArdvAj interprets the word mahA as "pUjanIya", or

worthy worship, instead of "big" in size. His interpretation is -

mahatI pUjanIyA mUrtih AkRtih yasya iti mahA-mUrtih.

 

The dharma cakram writer comments that the mahA mUrti form of bhagavAn

illustrates a few points: a) It illustrates unity in diversity. Even

though each embodied soul has its body, all are ultimately dependent on

Him, and are part of His body. b) BhagavAn's body includes sRshTi

(creation), sthiti (existence), as well as samhAram (destruction). In

order for one life to live, another life is destroyed. In order to

realize Him, sAdhanA is required, and for this a body is required. All

these functions are happening in Him because these are essential for

the jIva-s to ultimately evolve towards Him and realize Him. The

embodied souls do not realize Him because of the screen they have

created between Him and them through their karma-s. When they refine

their minds through several births and divert their minds towards Him,

He will bless them with His anugraham, and they will see His mahA mUrti

form and beyond.

 

724. dIpta-mUrtih - He with a shining form.

 

Om dIpta-mUrtaye namah.

 

dIptA a-prAkRta tejomayI mUrtih AkArah yasya iti dIpta-mUrtih - He Who

has a form which shines exceptionally. SrI BhaTTar observes that

anything in this Universe which shines is only because it gets its

shine from Him. He quotes the gItA Slokam 10.41 in support:

 

yad-yad vibhUtimat sattvam SrImad-Urjitameva ca |

tat tadevAvagaccha tvam mama tejo'mSa sambhavam ||

 

"Whatever being is possessed of power, or of splendor, or of energy,

know that as coming from a fragment of My power". Sri rAdhAkRshNa

SAstri gives reference to kaThopanishad - tameva bhAntam anubhAti

sarvam (2.2.15) - While shining by Itself, It also illuminates

everything else. SrI v.v. rAmAnujan gives references to divya

prabandham in support: nandAda kozhum SuDarE! e'ngaL nambI (peria

tirumozhi 1.10.9); oLi maNi vaNNan (tiruvAimozhi 3.4.7) - describing

His dIpta mUrti character or guNa.

 

SrI Samkara's vyAkhyAnam is that He is called dIpta-mUrtih because He

is the incarnation of Wisdom

(dIptA j~nAna mayI mUrtih yasya iti dIpta-mUrtih), or because He

assumes the radiant form at His own will (svecchayA gRhItA tejasI

mUrtih asya iti vA dIpta-mUrtih). SrI cinmayAnanda gives reference to

gItA 11.12, where sa'njaya describes the splendor of Lord kRshNa to

dhRtarAshTra - divi sUrya-sahasrasya bhavedyugapadutthitA - If a

thousand Suns were to blaze simultaneously in the sky, the splendor of

this is only a fraction of the splendor of that Mighty Being.

 

SrI satyadevo vAsishTha uses the term dIpta not only in the sense of

resplendence, but also in the sense of "explicit", and not hidden.

Thus he comments that unlike the humans who sometimes tend to hide what

they do from others, bhagavAn does not have a need to hide anything

from anyone. He gives the example of a woman who is to deliver a baby,

the signs of which are explicit right up to the time of the baby's

delivery.

 

The dharma cakram writer distinguishes between two types enlightenment:

the enlightenment of the objects externally through the sunlight, and

the enlightenment of the mind through knowledge. BhagavAn enlightens

everything externally in the form of the Sun, and He enlightens us

internally through our minds. The bad acts in the external world

invariably take place when the Sun is out, and when it is dark. It is

the external light of the Sun that keeps crime away. Similarly, the

internal light is needed for keeping the mind clean, and keeping

negative thoughts away. The gAyatrI mantra is one way that bhagavAn

has provided for inducing and enlightening the mind. The significance

of this nAma is to realize that bhagavAn controls everything in this

world both externally and internally by being the antaryAmi of

everything, and cultivating our mind to seek Him who enlightens our

minds.

 

-dAsan kRshNamAcAryan

 

 

 

 

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