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| Sarve Janaah Sukhino Bhavanthu | 
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VISHNU SAHASRANAMAM
(118)
Suchisravaah -One who has
beautiful and efficient ears (Sravas): “Everywhere are His ears”-(Geeta
Ch. 13, St. 13) meaning thereby He is the Hearer in all ears. The term
Sravas not only means ears, but it also means “names” -so Suchisravas can
mean ‘One who has Divine and Sacred names’. Thus, the devotee can invoke
Him with thousands of His names when He can readily listen in and rightly
understand the exact purity and the real depth of devotion in the devotee.
Also the term can be used to indicate the One whose “names” are worthy of
being heard by seekers.
(119) Amritah -One who is Immortal and Immutable. Mritam = dead. The Infinite is Ajarah, Amarah and Avyayah. It can also mean as One who is of the nature of Nectar (Amritam) -a sure cure for those who are suffering from malady of ignorance. Amritah also means Moksha; and thus it is indicated, He is the ever-liberated-the Pure State of Being. (120)
Saasvata-sthaanuh
-One who is both permanent (Saasvatah) and irremovable (Sthaanuh). He is
the One who remains Changeless, because Immortal; who remains the same in
all periods of time, because permanent (Saasvatah); and who remains
changeless in His nature or Consciousness (Sthaanuh). This is a single
term (Saasvata-sthaanuh) and, therefore, we must add the meanings
together- Permanent and Changeless; Permanently Changeless Factor in lire
is Vishnu. (121)
Vararohah -
He who is the most Glorious (Vara) Destination (Aaroha). The Seat of the
Self is the most Glorious because the imperfections of the world-of-matter
(Prakriti) are not there in the Spirit (Purusha). Liberation from the
thraldom of matter is the arrival of the Infinitude of the Self. “He never
returns”, thunders the Chandogya Upanishad (8-15-1) three times in one and
the same breath, assuring us that one who has reached the Seat of Vishnu,
beyond the frontiers of the intellect, there is for him no more any return
ever into the ego-centric life of tensions of sorrows.
(122)
Mahaatapaah -One
of great Tapas. The term tapas in Sanskrit has three meanings: ‘Knowledge’
(Jnaana), ‘Prosperity’ (Aisvarya) and also ‘Might’ (Prataapa). It is in
the presence of Consciousness that we come to know all our experiences.
‘Conscious of’ a thing or an idea is the ‘Knowledge of’ the thing or the
idea. That about which I am not conscious of, I have really no knowledge
of it. All knowledges, of all bosoms, in all living creatures, everywhere,
at all times, cannot be without the play of Consciousness upon the
respective objects of knowledge, and hence this Consciousness is indicated
in the Upanishads as Pure Knowledge, in the light of which alone all
knowledges are possible. All achievements and prosperity (Aisvarya), all
might and power of the living creatures can express themselves through
them only when they are alive. This great truth is Maha Vishnu. “Whose
Tapas is of the nature of Knowledge” (Mundaka- Upanishad. 1-1-9).
Stanza
14
sarvagah
sarvavid-bhaanuh- (123)
Sarvagah –“He
who has gone everywhere”, meaning “One who pervades everything”. The cause
pervades its effect: gold in all ornaments; ocean in all waves; cotton in
all cloth. The Infinite Consciousness Itself expresses as both
world-of-matter (Kshetra) and the Knower-of-the-field (Kshetrajna).
Vishnu, the Infinite is beyond these two (Uttamah Purushah) in whom there
is no expression of matter and, there- fore, no ‘Knower’-hood. He is the
All-Pervading Self, Maha 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. 11 12 13 14 15 16 17 18 19 20-30 Rituals Home |
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