SrI vishNu sahasra nAmam - Slokam 81 - dyuti-dharah.

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SrI vishNu sahasra nAmam - Slokam 81 - dyuti-dharah.

 

764. dyuti-dharah – He Who possessed a majesty.

 

Om dyti-dharAya namah.

 

We encountered the phrase dyuti-dharah as part of nAma 276 –

ojas-tejo-dyuti-dharah (Slokam 30). dyuti refers to effulgence or

radiance. The root involved is dyut – dIptau – to shine. SrI

rAdhAkRshNa SAstri comments that dyuti is the term that refers to the

unique effulgence that is characteristic of deva-s. The word dharah

can refer to “One Who protects” or “One Who bears” (see nAma

dharAdharah in previous Slokam).

 

SrI bhaTTar gives the interpretation for the nAma as “One Who had the

effulgence or radiance even at a very young age in His kRshNa

incarnation, that could bedazzle devendra”. SrI kRshNa datta bhAradvAj

describes His unique kAnti – atiSayita kAnti sampannah.

 

SrI Sa’nkara refers to the kAnti in all of bhagavAn’s.limbs as his

interpretation for this nAma (Recall the Slokam 79 nAma-s:

suvarNa-varNah hemA’ngah varA’ngah candanA’ngadI, where the beauty and

kAnti of His limbs are described).

 

SrI rAdhAkRshNa SAstri comments that bhagavAn is called dyuti-dharah

because He supports the dyuti that is characteristic of the sun, the

moon, all the deva-s, lightning, ratna, etc. In fact, whatever

radiance we all possess in us, is but a tiny part of His radiance. SrI

cinmayAnanda points out that it is this kAnti in us that enables us to

be aware of all our perceptions, emotions, and thoughts.

 

SrI satyadevo vAsishTha treats the word dyuti itself as referring to

“One Who possesses effulgence”, and then treats the word dharah as “One

Who protects”, and thus gives the meaning to the nAma “dyuti-dharah” as

“One Who has Effulgence, and Who protects and everyone and everything”

– svayam prakASamAnah sarvam dharati iti; vAsatavika arthah

prakASamAnah sarvasya AdhAraSca iti arthah”.

 

The dharma cakram writer comments that the dyuti that is referred to

here is not the physical beauty that one sees in the body, but the

radiance that emanates from the inner AtmA, and is reflected in the

same body. Unlike the physical beauty which stirs thoughts of kAmam

in the observer’s mind, the beauty that is seen in the body because of

the dyuti emanating from the AtmA, kindles thoughts of bhakti in the

observer. He quotes the famous saying in tamizh: “rAman irukkum

iDattil kAman illai; kAman irrukkum iDattil rAman illai” - “There is

no kAma where rAma is, and there is no rAma where kAma is” . This nAma

signifies to us that every part of bhagavAn’s Form is such that it

evokes extreme devotion on the devotee. One should go through some of

svAmi deSikan’s stotra-s such as SrI bahgavd-dhyAna sopAnam, SrI deva

nAyaka pa’ncAsat,etc., to appreciate the truth of this statement as

svAmi deSikan has the anubhavam of emperumAn.

 

-dAsan kRshNamAcAryan

 

 

 

 

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