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SrI vishNu sahasra nAmam - Slokam 83 - dur-jayah.

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Narasimhan Krishnamachari • Sat Jan 04 2003 - 21:56:50 PST 


       SrI vishNu sahasra nAmam - Slokam 83 - dur-jayah.

781. dur-jayah – a) He Who cannot be under control except by devotion.
		b) He Who is Invincible.
		c) He Who makes it possible for us to conquer duhkham.
		d) He Who can be won over by difficult practices such as samAdhi
etc. 

Om dur-jayAya namah.

dus is an upasarga.  ji – jaye – to conquer, is the root involved.

a) SrI BhaTTar’s vyAkhyAnam is that it is impossible to bring Him under
control by the ordinary power of human or divine beings.  The only
thing by which He can be conquered is through total surrender
(SaraNAgati) or through total devotion (bhakti), of which SaraNAgati is
an a’ga. 
 
SrI satyadevo vAsishTha observes that anyone who follows the SAstric
rules, and who performs actions consistent with His dictates, will
always be successful.  This is because bhagavAn resides in these people
in His form as dur-jayah. 
 
This nAma is essentially same as the nAma a-parAjitah (nAma 721, Slokam
76, and nAma 866 in Slokam 92), and ajitah (nAma 553 in Slokam 59).  In
SrI BhaTTar’s scheme of organization of the nAma-s into groups, nAma
553 in interpreted in the group of names that describe Him as
Suddha-sattva-svarUpI, nAma 721 is part of the same group that the
current nAma belongs to, in that they both are part of the description
in terms of the kRshNa incarnation.  nAma 866 is part of nAma-s that
stress His guNa as a dushTa-nigrahan – One Who punishes the dushTa-s. 
So it is interesting to see how SrI BhaTTar achieves differentiation in
the interpretation of these three similar nAma-s in their four
instances.
  
For nAma 553, where SrI BhaTTar’s interpretation is in terms of
bhagavAn being of Suddha-sattva svarUpam, his anubhavam is that
bhagavAn has this nAma because He is the Owner of parama padam, whose
other names are ajitA, aparAjitA, ayodhyA, etc.   Everything here is
composed of Suddha-sattva material, and birth and death are unknown
because nothing is composed of perishable material.  See Slokam 59 for
details on this nAma.

For nAma 721,  SrI BhaTTar gives the interpretation in terms of Lord
kRshNa’s role in the mahAbhAratra war (see the detailed write-up for
nAma 721 in Slokam 76). 
 
For the current nAma, SrI BhaTTar gives the interpretation that He
cannot be brought under control or won over, except when He wishes to
reveal Himself – yan-na darSitavAn esha kas-tad-anveshTum arhati – “If
He does not show Himself, Who can succeed in seeking and finding Him?” 
 
For nAma 866, in the guNAnubhavam of His dushTa nigrahatvam, the
interpretation given is that it is impossible for anyone to obstruct
Him, at any time, through any means, in His function as the Ruler over
everyone and everything.    In fact, all that is required to ensure
invincibility for anyone is His blessing:

	yasya mantrI ca goptA ca suhRc-caiva janArdanah   |
    haih trai-lokya-nAthah san kim nu tasya na nirjitam   ||    (mahA
bhArata udyoga. )

“What is there in this world that cannot be conquered by that person
who has bhagavAn Hari as his mentor, protector, and friend?”

Thus, all four interpretations describe His invincibility, but in each
instance a different aspect of His invincibility is stressed.

b) The corresponding vyAkhyAna-s of SrI Sa’nkara are:

-	For nAma ajitah in Slokam 59, “He Who has never been conquered in any
of His Incarnations” – kenApyavatAreshu na jitah iti ajitah.
-	for aparajitah in Slokam 76, “He Who has conquered desires and the
rest internally, and the demons and others externally”.
-	For dur-jayah in the current Slokam, “He Who is Invincible” – jetum
na Sakyata iti dur-jayah.  
-	For the instance aparAjitah in Slokam 92, “Unconquered by gods and
men” – Satrubhih na parAjita iti aparAjitah.  

c) Coming back to the interpretations for the specific nAma dur-jayah,
in addition to the interpretation ‘jetum na Sakyah dur-jayah’,  SrI
satya sandha yatirAja gives an alternate interpretation that He has the
nAma dur-jayah because He makes it possible for us to conquer duhkha  –
duhkhasya jayo yasmAt iti dur-jayah.  

d) SrI baladeva vidyAbhUshaN gives yet another diversity to the
anubhavam:  duh-sAdhena samAdhinA jIyate hRdi vaSIkriyate iti dur-jayah
– He Who is won over by the difficult practices such as samAdhi etc.  

-dAsan kRshNamAcAryan


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