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SrI vishNu sahasra nAmam - Slokam 76 - Part 5.

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Narasimhan Krishnamachari • August 14, 2002 


    SrI vishNu sahasra nAmam - Slokam 76 - a-parAjitah.

atha Sabdam following dur-dharah:  

When atha Sabdam occurs in the middle of a sentence, it usually has the
context of a ma'ngaLa vAkyam - atheti grantha madhye ma'ngalam (SrI
baladeva vidyAbhUshaN). Apte in his samskRt dictionary indicates that
the word "atha" is considered to be indicative of auspiciousness, since
this word, along with the praNava, came out of the throat of brahma as
the first words:

	OmkAraS-ca atha-SabdaS-ca dvAvetau brahmaNah purA   |
	kaNTham bhitvA viniryAtau tena mA'ngaLikAvubhau    || 

721. a-parAjitah - The Invincible.

Om a-parAjitAya namah.

The root from which this nAma is derived is ji - jaye - to conquer. 
SrI kRshNa datta bhAradvAj gives the explanation - na parAjitah kadApi
kenApi iti a-parajitah - He Who cannot be conquered by anyone and
through any means is a-parAjitah.  SrI BhaTTar quotes several examples
where the deva-s have declared over and over again that bhagavAn cannot
be vanquished by anyone.  

	ekam hanishyasi ripum garjantam tam mahAmRdhe    |
	na tu tam prArthayasyekam rakshyate sa mahAtmanA   || 

	yam Ahur-veda-vidusho vArAham a-jitam harim   |
	nArAyaNam a-cintyam ca tena kRshNena rakshyate   ||  (bhA. udyo.
129.40)

indra tells karNa:  "In the great fight, I give you the power to kill
one thundering warrior, but this cannot be the one you wish to kill
(arjuna), since he  is protected by the Great Lord (kRshNa).  KRshNa is
none other than the Invincible Hari, Who had assumed the form of the
Wild Boar, and Who is the Incomparable nArAyaNa, as declared by the
vedic scholars".

The same message is given to jayadratha by rudra:

	a-jayyAnScApi a-vadhyAnSca vArayishyasi tAn yudhi   |
	Rte arjunam mahA-bAhum devairapi durAsadam   |
	
	yam Ahuh amitam devam Sa'nkha-cakra-gadA-dharam   |
	pradhAnah so'stra-vidushAm tena kRshNena rakshyate   ||  (bhA. vana.
260.75)

"In the fight you can ward off the attacks of all invincible and
indestructible warriors except the long-armed arjuna who is
unassailable even to the gods, since he is protected by kRshNa who is
the Unknowable Deity Who bears the conch, discus and mace as arms".

BhIshma, droNa, etc., declare that they could have annihilated the
pANDava-s without a trace if only vishNu had not been their Protector,
and that just as certainly as truth rests with a brAhmin, humility is
certain in the pious, and wealth is sure in the skillful, so also
victory is certain for nArAyaNa:

	dhruvam vai brAhmaNe satyam dhruvA sAdhushu sannatih   |
	SrIr-dhruvA cApi daksheshu dhruvo nArAyaNe jayah   ||  

We also have the vishNu sahasranAma phala-Sruti Slokam which we will
encounter later:

	yatra yogeSvarah kRshNo yatra pArtho dhanur-dharah   |
	tatra SrIr-vijayo bhUtir-dhruvA nItir-matir-mama       ||        (gItA
18.78)

"Where kRshNa, the Lord of the yoga-s is, and where pArtha, the
bow-armed arjuna is, there is prosperity, there is victory, there is
wealth, and there is firm justice - this is my conclusion".

SrI BhaTTar quotes from the Ayurveda caraka samhitA, where again the
invincibility of bhagavAn is conveyed:

	yathA'ham nAbhijAnAmi vAsudeve parAjayam    |
	mAtuSca pANigrahaNam samudrasya ca SoshaNam   |
	etena satya-vAkyena sicyatAm agado hyayam   ||      

"On the veracity of the following statements, may this medicine be
pounded and be effective: "There is no defeat for vAsudeva"; "I have
not witnessed the marriage of my mother"; "the ocean will never become
completely dry".  (These are all absolute true statements)".  

In vaitaraNa, the following is used to invoke the efficacy of the
poison-removing mantra:  

	ratnAkara iva akshobhyo himavAniva ca acalah    |
	jAtavedA iva adhRshyo nArAyaNa iva ajayah    ||

"Let this poison-removing mantra be effective just as the ocean is
imperturbable, himAvan is unshakable, fire is unapproachable, and
nArAyaNa is unconquerable".

SrI BhaTTar also gives references to SrImad rAmAyaNam and mahAbhAratam:
a-jayyah SASvato dhruvah (yuddha. 114.15); a-jitah khaDga-dhRk (yuddha.
120.14); yatah kRshNah tato jayah (bhA. udyoga. 6.79); etc. - "He is
Inivincible, eternal and steady"; "He is unconquered, and is the
Wielder of the Sword", "Where kRshNa is, there victory is certain".   

SrI v.v. rAmAnujan gives references to divya prabandham in support of
SrI BhaTTar's vyAkhyAnam:   "paRpanAbhan uyarvuRa uyarum perum tiRalOn"
(tiruVai. 2.7.11); anRu aivarai velvitta mAyap pOrt tErp pAganAr
(tiruvAi. 4.6.1).

b) SrI Samkara gives the interpretation that bhagavAn is a-parAjitah
since internally, desire and the rest cannot conquer Him, and
externally, demons and others cannot conquer Him. 

c) SrI satyadevo vAsishTha also derives the interpretation for the nAma
starting from the word para meaning Supreme - para eva kaScin-nAsti "na
dvitIyo na tRtIyah" iti atharva vacanAt, tasmAt parAjitvasya
a-sambhavAt bhagavatah aparAjita iti nAmnA samkIrtanam upapadyate - 
Since there is no one who is para (Supreme) except Him, there is no
possibility of His being vanquished by anyone else, and so He is called
a-parAjitah.

-dAsan kRshNamAcAryan


  




	
	


	


	
	  


 



 





	 
 




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