SrI vishNu sahasra nAmam - Slokam 86 - a-kshobhyah.

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SrI vishNu sahasra nAmam - Slokam 86 - a-kshobhyah.

 

Om a-kshobhyAya namah.

 

The root from which the nAma is derived is kshub – sa'ncalane – to

disturb, to be agitated.

 

a) SrI BhaTTar's interpretation for the nAma is that when He

presented His arguments as Buddha to the asura-s, no one could stand

up against his arguments, because he was possessed of impenetrable

thoughts – gambhIrASayatvena a-vikAryah.

 

b) SrI San'kara's interpretation is that the nAma indicates that He

is unshaken by desire, hatred, etc., by the objects of senses such as

sound etc., and by the external foes such as the enemies of the deva-

s, etc. –rAgAdibhih, SabdAdi-vishayaiSca, tri-daSa-aribhiSca, na

kshobhyata iti a-kshobhyah.

 

SrI cinmayAnanda's translation for the nAma is `One who is

unruffled". He explains that while ordinarily an individual gets

disturbed, subjectively, by the presence of desires, anger, passions,

etc., and objectively an average man is constantly stormed by the

enchanting dance of beautiful sense-objects all around him, the Lord

is not subjected to any of these. He refers us to the description of

a sthitapra~jna in the gItA by Lord kRshNa, in response to arjuna's

question in Slokam 2.54 (sthita pra~jnasya kA bhAsha…etc).

bhagavAn's response is contained in Sloka-s 2.55 to 2.61, where He

outlines the attributes of a sthita-pra~jna. Those are also the

characteristics of an

a-kshobhyah.

 

c) SrI satya sandha yatirAja gives an anubhavam not shared by the

others. In addition to treating the nAma-s suvarNabinduh and

akshobhyah as two separate nAma-s and giving interpretations for

these, he looks at these two combined as one nAma also – su-varNa-

bindu + rakshah + bhyah. His interpretation is: suvarNa bindavo

yasmin tat suvarna-bindu; suvarNa-binduvat rakshaSca suvrNa-bindu-

raksho mArIcah; tam bhyAsayati bhIshayati iti suvarNa-bindu-raksho-

bhyah - The term suvarNa-bindu rakshah refers to the demon by name

mArIca, sine he had golden dots (bindu-s) all over his body.

BhagavAn has the nAma suvarNa-bindu-raksho-bhyah since He caused

fear in the mind of this rAkshasa, mArIca, with the golden dots all

over his body. The root bhya – bhaya is used in this interpretation.

 

-dAsan kRshNamAcAryan