Vishnusahasranama-23 ,24

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115.Rudrah

 

Rodhayathi ithi rudrah. He makes those who swerve from the path of dharma cry with anguish and His devotees with joy. At the time of annihilation , samhaara, makes all cry. Ru also means duhkha and He makes the duhkha kaaranam, sin, cry, raavayathi, because He destroys the sins of His devotees.

 

116.Bahusiraah

 

He is multiheaded. 'Sahasraseershaapurushah,' being the soul of all beings and He Himself became the variegated universe. Sruthi says, 'Ajaayamaano bahudhaa vijaayathe,' the unborn becomes many. 'Thadhaikshatha bahusyaam prajaayeya,' it willed to become many.

 

117.Bbabhruh

 

Bharathi, bibhrathi vaa babhruh. Supporter of all beings.

 

118.Visvayonih

 

Source of the universe.'mama yoniH mahat brahma,'- Gita

 

 

119.suchisrvaah

 

sucheeni sravaamsi naamaani yasya ithi suchisravaah. He has names that are praiseworthy and purifying. The directions are said to have originated from His ears, 'disah srothraath'. His names, naamasankirthana,s purify all directions which came from his ears.

 

In Mahabharatha the Lord Himself says,

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na ca paapaani gRhNaami tathoham vai SuciSravaah

(MB-Shanthiparva)

 

"I do not hear the sins and therefore I am known as SuchisrvaaH"

 

This means that He does not hear the faults of His devotees but sees only the good, sins being not evil acts but errors which could be forgiven.

 

120.Amrthah

 

Eternal. He is amrtha because of His unlimited maadhurya and He wards off old age and death by granting immortality and there is no satiety in serving Him even to those who are constantly in His service, nithya suris like Garuda and Sesha.

 

121.Saasvathah,

122 sThaaNuH

 

Sasvathascha ayam sThaanuS cha ithi.

 

He is eternal, saasvatha and steady, sThaaNuH.

 

123. varaarohaH

 

He is the source of supreme fruit of action.

varaH SreshTaH, supreme, aarohaH uthpatthih , beejaanaam phale, fruit of the seed ,that is action, asmaath ithi

 

He Himself is the supreme fruit.

Varam ,uthkrshtam, supreme,(fruit) arohaaNam, svapraapthiH, attaining Him. ArohaNam means it is the highest and all the rest is inferior. It means climbing to the highest state of attaining Him from which there is no return. `yadhgathvaa na nivarthanthe thaddDhaama paramam mama,'(BG-15-6) meaning, " that is My abode where on reaching there is no return. "

 

All the names elucidated so far describe the Parathva, supremacy of the Lord. Parathva is the highest state of manifestation of the Lord, others being vyuha and vibhava, according to Parasarabhatta, who includes archa in vibhava.

 

Para is the state of supremacy as Paravasudeva.

Vyuha is the manifestation as Vasudeva, sankarshaNa, pradhyumna and AniruddDha. While vasudeva represents al the six qualities that go to make Bhagavan, namely, jnana, bala, aisvarya, veerya, shakthi and tejas, the other three represent the six by turns, two each. SankarshaNa-jnana and bala, Pradhyumana, Aisvarya and veerya and AnirudDha shakthi and thejas.

Vibhava is the incarnations while arca refers to the forms of worship in temples and other places.

This is the conclusion of the reply to the question of YuDhishtira `kim vaapyekam paraayaNam, sthuvanthaH kam kam archanthaH praapnyuH maanavaaH subham,' questions which means `which is the supreme goal, singing the praise and worshipping whom men attain welfare?'

 

Then starts the explanation of the six qualities of Bhagavan.