Vishnu Sahasranama Stanza 54

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Om Namo Narayanaya!

 

somapo-amritapah somah purujit purusattamah

vinayo jayah satyasandho daasaarhah saatvataam patih.

 

503. Somapah -One who drinks the Soma-juice in the Yajnas, in the

form of the deity that has been invoked by the householder. In

short, Narayana is the Lord that receives all the offerings, in all

rituals, which we may offer, because He is the One invoked, who

plays as the various hierarchy of deties. Soma juice is the extract

from a plant, and is the most important ingredient in ancient

sacrificial offerings. SrI Sankara gives the additional

interpretation that bhagavAn accepts the offering of the soma juice

in all sacrifices in the form of the deities to whom the sacrifice

is addressed. SrI BhaTTar's vyAkhyAnam is that the nAma signifies

that Lord rAma performed several yaj~na-s,and drank the juice from

the soma plant after performing these sacrificial offerings.

The dharma cakram writer points out that the juice of the soma plant

is comprised of a constituent that gives long life -like nectar.

This is offered first to the deva-s to whom the yaj~na is dedicated,

and then the yajamAna partakes of this prasAdam.

 

504. Amritapah -One who drinks the nectar. In the puranic story of

the churning of the Ocean-of-milk (Ksheeraabdhi) until they got the

Nectar, which was confiscated by the Asuras, and when they ran away,

it was Sri Narayana, who, in the form of the irresistible Mohinee, a

beautiful enchanting damsel, recovered the Nectar from them and

distributed it to the gods. He had partaken the Nectar along with

the gods [sri Sankara]. SrI BhaTTar gives two interpretations for

this nAma depending on -pah in the nAma being interpreted as pibati -

drinks, or pAti -protects. The oblations offered in sacrifices as

prescribed in the veda-s along with the recitation of mantra-s are

transformed by the god of fire into ambrosia and given to vishNu –

" yat ki~ncit hUyate vahnauhavir-mantrair-vidhAnatah |

tat sarvam amr*tam kr*tvA vishNavesamprayacchati ||

Thus bhagavAn is the drinker of the nectar -amr*tapah.

The alternate interpretation is that bhagavAn Himself is the amr*ta,

and He protects it for the benefit of His devotees so that they can

enjoy Him in the Transcendental World after following the path of

dharma shown by Him in the discharge of daily duties in this world.

The Sruti-squoted in support are: amr*tasya esha setuh

(muNDakopanishad 2.2.5) - He is the bridge for the amr*ta i.e., the

procurer of the nectar; yasya chAyA amr*tam (tai. yaju. 4.1) - He

whose shadow is ambrosia i.e., He whose protection is amr*tam

itself. As the Infinite Truth He at all times enjoys the blissful

immortality (Amritatvam) [Chinmayananda].

 

505. Somah -One who in the form of the moon- light (Soma) nourishes

all the plant-kingdom with their respective essential sap. It is

very well known in the Hindu literature that the moonlight is that

which enriches the food value in the fruits and grains. In the

Geeta, Bhagavan says: " I in the form of the moon-light, enrich all

the plant-kingdom, " The term can also mean Siva, in which case it

would mean as " One who is ever consorted by Umaa. " [sri Sankara].

BhagavAn is called soma (nectar) here because He is sweet like

nectar to the bhakta-s who enjoy Him. SrI BhaTTar gives reference

to SrImad rAmAyaNam - rAj~nA daSarathenAsi labdho'mr*tamiva amaraih

(AraNya.kANDam)- daSaratha obtained rAma like the nectar by the

gods. He also refers us to the Sruti - Santi samr*ddham amr*tam

(tai. SIKshA. 6) -Brahman is replete with tranquility and

immortality (amr*tam).

 

506. Purujit -One who has won over numerous enemies. The word Puru

means `many'. SrI Sankara gives the vyAkhyAnam - purUn - bahUn

jayati iti puru-jit -He who conquers many. SrI BhaTTar refers to

SrImad rAmAyaNam in support of his vyAkhyAnam giving this meaning.

King daSaratha pleads with kaikeyi to spare him from the torture of

separation from rAma who is the personification of everything that

is good. In this context, he tells kaikeyi - rAma has conquered the

world through truth, the poor by charity, the teacher by his

dedicated service, and the enemies by His mighty bow, i.e., He has

conquered many or all.

satyena lokAn jayati dInAn dAnena rAghavah |

gurUn SuSrUshayA vIro dhanushA yudhi SatravAn || (ayodhyA. 12.29)

The dharma cakram writer observes that the same attributes that

helped rAma win over everyone viz. dharma, truth, humility, etc.,

are the same attributes that we need in life to overcome obstacles

in life. When obstacles arise for those who practice these traits,

these should be only taken as temporary incidences that are meant to

reinforce their faith in following the good traits that ensure

ultimate success. This was true in the case of hariScandra and the

pANDava-s. This nAma of bhagavAn should teach us to follow the

traits that will ensure success in life in the long run.

 

507. Puru-sattamah -One who is Greatest among the great. Here the

word Puru means `great'. In some readings we find instead of this

term " Puru-sattamah " the term " Purushottamah " is used, in which case

the meaning is the Omnipresent (Purusha) and the Best (Uttamah)-the

Absolute Reality. There are many different interpretations for this

nAma. SrI Sankara interprets the nAma as consisting of two

attributes, puruh and sattamah, the first referring to the multi-

faced, multi-headed, multi-eyed, multi-dimensioned, viSva-rUpa form,

and the second referring to His being the best of all, sattama. SrI

BhaTTar's vyAkhyAnam is that bhagavAn remains with many great ones

such as Hanuman who are always desirous of drinking the ocean of His

nectar-like qualities. He gives the following words of HanumAn in

support:

sneho me paramo rAjan! tvayi nityamapratishThitah |

bhaktiSca niyatA vIra! bhAvo nAnyatra gacchati || (uttara.40.15)

" O King! My love for Thee is very great and it is firmly planted in

Thee. O Warrior! My devotion to Thee is even more steady. I cannot

think of going anywhere else (leaving this world where Thou hasten

slaved me) " .

The dharma cakram writer gives the meaning " He who shines through

many great forms " , and refers to the vibhUti yoga in SrImad bhagavad

gItA. He is the Sun and the moon in those that shine, sAma veda

among veda-s, indra among the deva-s, etc.

 

508. Vinayah – One who inflicts vinaya or punishment on evil ones

[sri Sankara]. SrI BhaTTar vyAkhyAnam is vinIyante damyante iti

vinayah - He who subdues. He gives the example of the subduing of

mArIca by Lord rAma through His valor. Or because He causes the evil-

doers to have modesty (vinayam) by punishing them, He is vinayah.

SrI ChinmayAnanda observes that the direct meaning of the word

vinayah is " He who shows supreme humility " . Here it means " He who

humiliates those who are unrighteous " . He also gives an alternate

interpretation- vi-nayah, where nayah refers to He who leads (netA

etc.)., and vi-nayah refers to the Lord who leads well the seekers

steadily through the path of truth and righteousness.

 

509. Jayah -The Victorious. One who has conquered all the matter. It

connotes that in order to experience the `Self' we have to conquer

all the lower matter-realms and their by-products. Realizing the

Self, the seeker himself becomes the Self. At that time he has

conquered all. SrI Sankara bhAshyam is samastAni bhUtAni jayati iti

jayah - He who is victorious over all beings [sri Sankara]. SrI

BhaTTar: - One who has been conquered by the devotees and who acts

according to their wishes. SrI BhaTTar gives examples of this

quality of Lord rAma from SrImad rAmAyaNa " Aj~nApyo'ham tapsvinAm " -

" I am to be commanded by the sages -i.e., I am at their disposal "

(bAla. 3.37); tato nArAyaNo vishNuh niyuktaihsura-sattamaih - Then

nArAyaNa was directed by the great gods (bAla.16.1).

The dharma cakram writer explains the context of being victorious

for our day-to-day life - the lesson we should learn from this nAma.

There are always two aspects to our character - acquiring and

practicing qualities that are conducive to our realization of

bhagavAn, or indulging in activities that are contrary to this.

Being subservient to wealth, committing even heinous crimes in order

to acquire and accumulate wealth, going after name and fame instead

of devoting our life in kaimkaryam to bhagavAn, etc. are some

examples of the latter. rAvaNa, duryodhana, etc. were examples of

characters who fell prey to their inferior instincts in their lives.

The victory that we should aim for is over the base instincts that

will result in our defeat in our effort to cross the ocean of

samsAra. For real victory in this life, we should develop and

practice characters such as kindness towards others, sacrifice for

the welfare of others, vairAgyam, bhakti, etc.

 

510. Satya-sandhah -Of truthful resolution (Sankalpa). The Lord is

One, who in His perfection, has so completely integrated, that His

resolve, His thoughts, feelings, words and action are always

truthful. There would he no compromise in them and as such, every

resolve of His becomes fruitful " Heavens might fall down, the earth

might tumble down, the Himalayas might be crushed, the ocean might

become dry, but My word uttered shall never be in vain. " SrI Sankara

gives the derivation satyA sandhA (samkalpah or priatij~nA) asya iti

satya-samkalpah - He who has firm resolve and determination that

always becomes true.

 

511. Daasaarhah –It is a name of Lord Krishna since He was born in

the Dasaarha race (Yaadava-kula). It can also mean " One who is fully

competent to receive all devoted offerings made in the ritualistic

sacrifices. " [srI Sankara]. SrI BhaTTar explains that He is fit for

us to offer our selves to Him, or alternately, He considers His

Supreme Self fit to be offered to His devotees.

 

512. Saatvataam-patih - SrI BhaTTar gives a detailed derivation of

the word sAttvata starting from the word sat meaning either Supreme

Brahman or the quality of sattva. sattvAn is one who knows brahman

or one who is possessed of the quality of sattva. sAttvata signifies

the act of a sattvAn in knowing brahman or in acquiring the quality

of sattva or the scriptures followed by a sattvAn. sAttvata-s are

thus bhAgavata-s. Since bhagavAn is the Lord of the sAttvata-s or

bhAgavta-s, He is sAttvatAm-patih.

The yAdava race is also called the sAttvata race. Since Lord kr*shNa

is the Lord of the yAdava-s, He is called sAttvatAm-patih. Another

interpretation, given by SrI Sankara and those that follow his

vyAkhyAnam, is that bhagavAn is sAttvatAm-patih since He is the

Leader of those who follow the tantram called sAttvatam, the

scriptures which are essentially sAttvic in nature. SrI cinmayAnanda

observes that the path of the sAAttvata-s is single-pointed

meditation upon the form of Lord vishNu with absolute devotion.

 

 

Krishnarpanamastu!