SrI vishNu sahasra nAmam - Slokam 88 - siddhah.

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SrI vishNu sahasra nAmam - Slokam 88 - siddhah.

 

825. siddhah – a) He Whose protection is ever available without any

special effort on the part of His devotees.

b) He Who is the siddhopAya – the already existing

means - for attaining moksham.

c) He Who is fully accomplished, without dependence

on anyone or anything else.

d) He Who makes His devotees accomplished – in their

tapas and other efforts to attain Him.

e) He Who gave us the SAstra-s, or He Who bestows

auspiciousness on us

f) The final conclusion – the Ultimate Truth –

through all means of proof available to us.

g) He Who accomplishes all His undertakings

flawlessly to completion and perfection.

 

om siddhAya namah.

 

The root from which the nAma is derived is sidh – samrAddhau – to

reach, to attain one's end, to succeed, to accomplish. We came

across a series of nAma-s based on this root in Slokam 27 – nAma-s

253 to 256 - siddhArthah, siddha-samkalpah, siddhi-dah, siddhi-

sAdanah. In the current context, the nAma is interpreted as "One Who

is already materialized as a Protector of us, One Who helps us

materialize our objectives, One Who is perfect, One Who makes us

perfect", stc.

 

a) SrI BhaTTar's vyAkhyAnam is that His protection is available to

His devotees without any special effort on their part. The act of

protecting His devotees in natural to Him, is ever existent in Him,

and is not conditioned by anything – asya goptRtvam aupAdhikam, sadA

svata eva sarva-goptRtvAt , a-yatna sAdhyah siddhah.

 

SrI v.v.v rAmAnujan refers us to nammAzhvAr's tiruvAimozhi 5.7.10 in

support: ARu enakku nin pAdamE SaraN enRu ozhindAi - "My goal is

Your Feet. The means, or upAya, is also to cling to Your Feet".

These Feet of emperumAn already exist for our clinging without any

effort on our part, and so He is siddhah.

 

nammAzhvAr describes that bhagavAn is already materialized for our

protection (siddhah) since He rushes to us to give us vaikunTham just

for our chanting His many nAma-s:

 

naNNinam nAraAyaNanai nAma'ngaL pala Solli

maN ulagil vaLam mikka vATTARRAn vandu ninRu

viN ulagam taruvAnAi viraiginRAn vidi vagaiyE

eNNinavARAgA ik-karuma'ngaL en ne'njE!

(tiruvAi. 10.6.3)

 

"We approached nArAyaNa by reciting His names which are expressions

of His qualities. The Lord comes and hastens to hand over SrI

vaikunTha lokam itself to us, to enjoy at our will, whenever we wish

it. He has come the whole way through, taken residence near us in

TiruvaTTARu, and waits, even though He is in a great hurry to take

me. O my mind! You were very co-operative; otherwise, this could not

have happened".

 

b) SvAmi deSikan explains that among the upAya-s or means for

attaining Him, He is Himself the already existing siddha upAyam –

siddhopAyastu muktau niravadhika dayah SrI-sakhah sarva-Saktih –

SrIman nArAyaNa, with infinite mercy and infinite Sakti, is the

siddha upAyam in the matter of bestowing moksham (nyAsa vimSati 17) –

the means that already exists without requiring any special effort on

our part to create this upAya or means; all we need to is follow one

of the sAdhya upAya-s - either the bhakti or the prapatti mArgam, and

He is the pre-existing means (siddha upAya) that will grant the

moksham.

 

c) SrI Sa'nkara gives the interpretation that the nAma signifies that

He is perfect – fully accomplished, without dependence on anyone

else – ananyAdhIna siddhitvAt siddhah.

 

d) SrI ananta kRshNa SAstry gives the interpretation that the nAma

can also mean that He is One who makes others perfect through their

devotion to Him – The good ones attain perfection or full fruition in

tapas, salvation, etc., by serving Him.

 

SrI rAdhAkRshNa SAstri also gives a similar dual interpretation – He

is siddhah because He gives siddhi to the practitioners of the vrata-

s etc., and He is siddha because He has attained siddhi in all

respects. He gives support from nRsimhottara tApanI 9.9 -

sadevapurastAt siddham hi brahma.

 

e) SrI satya sandha yatirAja gives a new interpretation – sidham

ma'ngalam SAstram vA dhatta iti sid-dhah - He Who gave us the

SAstra-s, or He Who bestows auspiciousness on us. He uses the root

shidhU – SAstre mA'ngalye ca – "to ordain, command, instruct, to turn

out well or auspiciously", and the root dhA – dhAraNa poshNayoh dAne

ca – "to put, to grant, to produce, to bear" in this

interpretation.

 

f) SrI kRshNa datta bhAradvAj gives the explanation that the nAma

means that bhagavAn is the Ultimate End or the Final conclusion of

all enquiries – siddhyati sma siddhah – bhagavAn hi sakalaih

pramANaih siddhah; tatra pratyaksham pramANam bhaktAnAm, anumAnam

pramANam tArkikANAm, Sabda pramANam ca Sruti-SAstrANAm, evam pramANa-

tryamapi Sri bhagavantam sAdhayati – For the devotees, He is the

prayaksha pramANam, for the analysts He is the final result of the

analysis, and He is the Sabda pramANam as declared loudly in the

Sruti-s and SAstra-s. So He is the end result of all means of

establishing the Ultimate Truth.

 

g) SrI satyadevo vAsishTha's anubhavam is that the nAma refers

to "One Who accomplishes everything there is to accomplish, with no

effort" – Srama klamtandrAbhih varjito yatnApekshAsiddhiSca siddhah.

Or, "He who accomplishes everything to completion and perfection

always" is siddhah – sarvato bhAvinI SAsvatI siddhih asya iti

siddhah. He refers to bhagavAn's creation of the universe and its

functioning flawlessly, with the right mix of air, heat, water,

different species, etc., as He decides.

 

SrI BhaTTar has interpreted the nAma-s in terms of bhagavAn's direct

incarnations. The interpretation of the next few nAma-s will be in

terms of His indirect incarnations – that is, those in which He

enters into others and acts.

 

-dAsan kRshNamAcAryan