SrI vishNu sahasra nAmam - Slokam 83 - dur-jayah.

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SrI vishNu sahasra nAmam - Slokam 83 - dur-jayah.

 

781. dur-jayah – a) He Who cannot be under control except by devotion.

b) He Who is Invincible.

c) He Who makes it possible for us to conquer duhkham.

d) He Who can be won over by difficult practices such as samAdhi

etc.

 

Om dur-jayAya namah.

 

dus is an upasarga. ji – jaye – to conquer, is the root involved.

 

a) SrI BhaTTar’s vyAkhyAnam is that it is impossible to bring Him under

control by the ordinary power of human or divine beings. The only

thing by which He can be conquered is through total surrender

(SaraNAgati) or through total devotion (bhakti), of which SaraNAgati is

an a’ga.

 

SrI satyadevo vAsishTha observes that anyone who follows the SAstric

rules, and who performs actions consistent with His dictates, will

always be successful. This is because bhagavAn resides in these people

in His form as dur-jayah.

 

This nAma is essentially same as the nAma a-parAjitah (nAma 721, Slokam

76, and nAma 866 in Slokam 92), and ajitah (nAma 553 in Slokam 59). In

SrI BhaTTar’s scheme of organization of the nAma-s into groups, nAma

553 in interpreted in the group of names that describe Him as

Suddha-sattva-svarUpI, nAma 721 is part of the same group that the

current nAma belongs to, in that they both are part of the description

in terms of the kRshNa incarnation. nAma 866 is part of nAma-s that

stress His guNa as a dushTa-nigrahan – One Who punishes the dushTa-s.

So it is interesting to see how SrI BhaTTar achieves differentiation in

the interpretation of these three similar nAma-s in their four

instances.

 

For nAma 553, where SrI BhaTTar’s interpretation is in terms of

bhagavAn being of Suddha-sattva svarUpam, his anubhavam is that

bhagavAn has this nAma because He is the Owner of parama padam, whose

other names are ajitA, aparAjitA, ayodhyA, etc. Everything here is

composed of Suddha-sattva material, and birth and death are unknown

because nothing is composed of perishable material. See Slokam 59 for

details on this nAma.

 

For nAma 721, SrI BhaTTar gives the interpretation in terms of Lord

kRshNa’s role in the mahAbhAratra war (see the detailed write-up for

nAma 721 in Slokam 76).

 

For the current nAma, SrI BhaTTar gives the interpretation that He

cannot be brought under control or won over, except when He wishes to

reveal Himself – yan-na darSitavAn esha kas-tad-anveshTum arhati – “If

He does not show Himself, Who can succeed in seeking and finding Him?”

 

For nAma 866, in the guNAnubhavam of His dushTa nigrahatvam, the

interpretation given is that it is impossible for anyone to obstruct

Him, at any time, through any means, in His function as the Ruler over

everyone and everything. In fact, all that is required to ensure

invincibility for anyone is His blessing:

 

yasya mantrI ca goptA ca suhRc-caiva janArdanah |

haih trai-lokya-nAthah san kim nu tasya na nirjitam || (mahA

bhArata udyoga. )

 

“What is there in this world that cannot be conquered by that person

who has bhagavAn Hari as his mentor, protector, and friend?”

 

Thus, all four interpretations describe His invincibility, but in each

instance a different aspect of His invincibility is stressed.

 

b) The corresponding vyAkhyAna-s of SrI Sa’nkara are:

 

- For nAma ajitah in Slokam 59, “He Who has never been conquered in any

of His Incarnations” – kenApyavatAreshu na jitah iti ajitah.

- for aparajitah in Slokam 76, “He Who has conquered desires and the

rest internally, and the demons and others externally”.

- For dur-jayah in the current Slokam, “He Who is Invincible” – jetum

na Sakyata iti dur-jayah.

- For the instance aparAjitah in Slokam 92, “Unconquered by gods and

men” – Satrubhih na parAjita iti aparAjitah.

 

c) Coming back to the interpretations for the specific nAma dur-jayah,

in addition to the interpretation ‘jetum na Sakyah dur-jayah’, SrI

satya sandha yatirAja gives an alternate interpretation that He has the

nAma dur-jayah because He makes it possible for us to conquer duhkha –

duhkhasya jayo yasmAt iti dur-jayah.

 

d) SrI baladeva vidyAbhUshaN gives yet another diversity to the

anubhavam: duh-sAdhena samAdhinA jIyate hRdi vaSIkriyate iti dur-jayah

– He Who is won over by the difficult practices such as samAdhi etc.

 

-dAsan kRshNamAcAryan

 

 

 

 

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