Vishnusahasranama

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Vishnu. (124) Sarvavid-bhaanuh -One who is All- Knowing (Sarvavit) and

Effulgent (Bhaanuh) .The Light of Consciousness is the “Light that illumines

all lights” and it is again Consciousness that “illumines even darkness” -Geeta

Ch.13, St.17. In the Mundaka Upanishad (4.10) also we read: “By its Light alone

it illumines all other experiences.” Sarvavit-Bhaanuh is one term: meaning that

all Knowing Effulgent Consciousness. (125) Vishvaksenah -He, while facing

whom, even the mighty army of the gods retreat and scatter away, is called as

Vishvaksenah. He is the Almighty and All-Powerful, and no army can stand

against Him. (126) Janaardanah -The term Ardayati is a verb meaning both

‘giving sorrow’ or ‘giving joy’. Thus, One who gives sorrow and disaster to the

vicious, and who blesses with joy and peace to the good people is called

Janaardanah. (127) Vedah –The term Veda comes from the root vid: ‘to know’.

Since Veda gives knowledge, the Lord is termed as Vedah, in the sense, that He

is the One who gives the Knowledge of the Reality, because He is the very

Reality. In Mahabharata, Vyasa says: “Krishna alone is All-vedas, All-sciences,

All-techniques and All-dedicated Actions”. In the Bhagavad Geeta (Ch. 10, St.2)

Lord says: “Out of mere compassion for them, I, abiding in their Self, destroy

the darkness born of ignorance, by the luminous lamp of wisdom”. (128)

Vedavit –‘One who knows the veda’. The Lord alone is the One Experience without

which the Vedas cannot be fully realized. The surest and the most exhaustive

commentary of the Vedas is to be found only in a stilled mind, which is in

communion with Vishnu, the Supreme Reality. Geeta (Ch. 15, St. 15) says, “I am

the author of the Vedanta, as well as the Knower of the Vedas.” (129)

Avyangah -He who has no imperfections (Vyanga) anywhere in him- The

All-Perfect. The term Vyanga also means person, and so A vyanga means One who

cannot be known by anyone in any ‘personal-form’. Geeta plainly says “This

great Reality is Imperceptible, Unthinkable, without any modifications”.

-Geeta. Ch. 2, St. 25. (130) Vedaangah –One whose very limbs are the vedas. In

Kenopanishad in the closing stanzas, the teacher insists that all knowledges are

Its limbs. (131) Vedavit –‘One who contemplates upon the Veda is Vedavit’:

(Vedam Vichaarayati=Vedavit). Mere word meaning cannot give us the true concept

of the subtle theme discussed in the Vedas. Continuous reflection upon their

declarations alone can reach us to

the peaks of their imports. In the Geeta, Bhagavan Himself declares that He is

not only the very Revealer of Vedas but He is at once the Knower of the Veda

-Geeta Ch. 15, St. 15. It is absolutely necessary that the student of the

Vedas should try to understand the meaning of their declaration. To repeat the

mantras parrot-like is not of any consequence: ‘He who has studied the Vedas

but has not understood the meaning, but carries a load, as the ‘road-rest’ on

the roadside.’ Thus He who constantly reflects upon the Veda, and naturally

lives up to it, is the Great Lord. (132) Kavih -The term Kavi in the Vedas

means the ‘Seer’. One who experiences something more than the ordinary is

called a Kavi. In the Isavasyopanishad (8) we read: -“The Seer, the

Intelligent....” In the Brihadaranyaka Upanishad (5-7-23) we read: “There is

no Seer except Him.” In the Glory of the Lord, He confesses, in the

Geeta, “among the Poets, I am Usanas, Sukra-Aachaarya”.

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