vishnusahasranama-387 to 396

[Guest guest]

387. vyavasaayaH

vyavasaaya means firm. In gita we have the following line `vyavasaayaathmikaa budDhiH ekeha kurunanadana.' (BG. 2.41) The intellect of those with unshakable conviction is single pointed. Vyavasaaya is wisdom, vyavasaaya SbdhaH jnaanavaachee. The Lord is vyavassaya because He is with infallible will, sathyasankalpaH.

 

388. vyavasThaanaH

 

asmin vyavasThithiH sarvasaya ithi. Everything is well established in their proper places and also are established in the Lord.He is the basis of everything.

 

389 samsThaanaH

 

sarvam samaapyathe asmin ithi. Everything ends in Him.the Lord is termed in the upanishat as paraakaashTaa paraagathih, He is the ultimate end and goal.

 

Also He has the supreme status. Sameechinam sThaanam asya ithi.

 

390 sThanadhaH

 

He gives everything their proper place. sThaanam dhadhaathi. He is also the karmaohaladhaatha. He puts everyone in the state wherethey could exhaust their karma. He also postions the planets and the stars and the worlds in their appropriate places.

 

391. DhruvaH

 

The Lord is only permanent. Dhru means fixed. He is like the axle around which the whoule universe revolves bu the is not different from the universe as the axle is from the wheel. Hesays in the Gita eeSvaraH sarvabhoothaanaam hrddheSe arjuna thishTathi; bhraamayan sarvabhoothaani yanthraarooDaani maayayaa.

The Lord stays in the heart of all rotating them as though mounted on the wheel.

 

The next 16 namas are supposed to refer Ramavathara.

 

392. pararDhih

 

paraa rdDhiH yasya saH. Refers to the anathakalyanaguna of the Lord. It refers to Ram in particular as he was described as possessing innumerable good qualities. Valmiki never gets satisfied in describing the virtues of Rama.

 

393.paramsphashtaH

 

The greatness of Rama was explicit,spashta, through out and he was extolled by almost all characters who were attracted towards him.

 

394.tushtaH

 

He was a joy to behold and was satisfied always. He was thushta , quite satisfied bit oth when he was asked to rule the kingdom as well as when he was asked to go to forest.Kamban describes the face of Rama as a full blown lotus on both occasions.TE Lor dis avaaptha samstha kaama, one who did not have any desire to be fulfilled and this was seen in His incarnations like Rama and Krishna. Ofcourse it was obvious with Krihsna but Rama portrayed sorrow on occasions. But h as thushta even then quite conrtented to acting the manner as was expected of the role he played.

 

395. pushtaH

 

He is, full, complete, poorNah. Whenthe Lord came as Rama and divided himself as the sons of Dasaratha there was no reduction in His manifestation and he remained full even after incarnation. Sruti tells us that even a fraction of the SupremeBeing is whole and complete by itself.' Om poornamadhfpoornamidham poornaath poornam udachyathe poornasya poornam aadhaaya poornameva avasishyathe.' That is whole;.this is whole;what has come out of the whole is also whole. When the whole is taken out of the whole, the whole still remains whole. This is quite reasonable as we know that He is evwerywhere which does not mean that He fragments Himself to do so.

 

396. SubhekshaNaH

 

Subham eekshanam dharSanam yasya saH. He was pleasant looking and looks pleasantly. The attractive appearance of Rama is mentioned by Jnaka who asked Visvamthra about the two princes by referring to them as dhrshtichitthaapahaariNou, those who stole the sight and mind of the beholders. While valmiki went into overtures in describing the beauty of Rama , Kamban says all in one verse.

.. Kamban describing the beauty of Rama says that he makes one wonder whether it is the collyrium, or emerald, or the deep blue ocean or the rainbearing cloud that is waliking and finally finding not suitable term to describe Rama, says that his beauty which is eternal makes the beholder exclaim, "Alas! What a form! " Kamban uses the word `aiyo,' which normally denotes alarm but here it denoted the desperation of the poet in finding suitable word to describe Rama

 

 

 

 

 

 

 

 

 

 

 

..

 

 

 

 

 

 

 

 

 

 

 

 

..