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SrI vishNu sahasranAmam forwarded

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Kalyani Krishnamachari • November 3, 1997 


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From: 	Krishnamachari, N.
Sent: 	Friday, October 31, 1997 7:22 PM
To: 	'bhakti list'
Cc: 	'ihgpkrish'
Subject: 	SrI vishNu sahasranAmam - sloka 14.

Dear BhAgavatottama-s:

I was away on a business trip to India for 10 days, and am sorry for the =
discontinuity.  I believe the last item I submitted was Sloka 13.  Sloka =
14 follows.

-dAsan kr*shNamAchAryan
	=09

			SrI vishNu sahasranAmam - sloka 14.

	sarvagah sarva-vid bhAnuh vishvakseno janArdanah          |
	vedo vedavid_avya~ngo vedA~ngo vedavit kavih                   ||

Om sarvagAya namah
Om sarva-vide namah
Om bhAnave namah
Om vishvaksenAya namah
Om janArdanAya namah
Om vedAya namah
Om vedavide namah
Om avya~ngAya namah
Om vedA~ngAya namah
Om vedavide namah
Om kavaye namah

124 - sarva-gah - One who reaches all.

Om sarvagAya namah.

	sarvatra gacchati iti sarva-gah - One who pervades everything.  Or, by =
His strength which displays His capacity to support, He supports =
everything He has taken in during the pralaya, and thus He reaches all.

125.  sarva-vit - One who is the All-knower.

Om sarva-vide namah.

	Sarvam vetti vindata iti vA sarva-vit - One who knows everything or One =
who obtains everything.  In the first interpretation, bhagavAn is the =
knower in all - the inner soul.  In the second interpretation, He =
performs the function as pradyumna and recovers or obtains all the jivas =
that have been absorbed into Him in the form of samkarshaNa.=20

126.  bhAnuh - One who shines.

Om bhAnave namah.

	bhAti iti bhAnuh.  In spite of His act of creation and maintenance, He =
remains unchanged and continues to shine undiminished.

127.  vishvak-senah - One who has His army in all directions for the =
protection of all.

Om vishvaksenAya namah.

	SrI Bhattar interprets this nAma as referring to aniruddha, the =
protector.  The word senA is derived from "inena vartate iti senA" - =
where inena means svAmin saha.  So sena is one which is with the Lord =
always - seSvara.   This nAma indicates His Sakti which indicates His =
capacity.  a-niruddha refers to One who is not under anyone else's =
control.  This nAma also indicates the gUna of the Lord by which He is =
always there to protect His devotees.

128.  janArdanah - a) One who destroys the wicked.
		b)  One who protects people from the wicked.
		c)  One who is approached by devotees for their wishes.

Om janArdanAya namah.

	SrI Bhattar gives the support from mahAbhArata - dasyu-trANAt =
janArdanah  (MB udyoga parva 71.6) - He is janArdana because He protects =
people from dasyus (demons).  SrI Sankara gives the following two =
interpretations:  One who destroys those who are wicked - janAn - =
durjanAn, ardayati - hinasti (destroys).  ard also means to beg, to ask =
- gatau yAcane ca.  janaih ardyate - yAcyate - One who is approached by =
His devotees for whatever they want.

129.  vedah - One who is the embodiment of scriptures.

Om vedAya namah.

	Veda is derived from vid - to know.  Vedayati iti vedah - One who =
explains everything or That which explains everything - the Ultimate =
Truth - is vedah.  Since veda-s originated from His breath, they are no =
distinct from Him.  In mahAbhArata, we have

	"sarve vedAh sarvavidyAh saSAstrAh sarve ya~jnAh sarva ijyASca =
kr*shNah"

	"All the veda-s, all the vidyA-s, all the Sastra-s, all the ya~jna-s, =
and all offerings, are kr*shNa".

	In SrI Bhattar's vyAkhyAna, this nAma again refers to the vyUha form of =
samkarshaNa who has knowledge as one of His attributes.=20

130.  vedavit - The true knower of the meaning of the veda-s.

Om veda-vide namah.

This nAma appears once more in this slokam itself (nAma 133).

	Vedam, vedArtham vetti iti vedavit.  Or, vedAn vinte - vicArayati iti =
vedavit.  One who knows the veda-s, or One who spreads the knowledge of =
veda-s (e.g., in the form of pradyumna, vyAsa, etc.).

	He is vedavit since He is the knower without any doubts or errors of =
interpretation, and He is the only one.  In gItA the Lord says - =
vedAnta-kr*t vedavideva ca aham - I am the author of the upanishads - =
vedAnta-s, and I am indeed the knower of the vedas (gItA - 15.15).   He =
is also vedavit in the sense of knowing the true meaning behind the =
veda-s, viz. dharma.   SrI Bhattar interprets this nAma as representing =
the pradyumna incarnation - as one who propounds the Sastra-s and =
explains their significance.=20

131.  avya~ngah - One who has no imperfections.

Om avya~ngAya namah.

	vya~ngam is imperfection.  a-vya~ngam is no imperfection.   In the =
context of the previous nAma-s relating to His originating veda, and His =
full knowledge of veda, this nAma means that He is not in any way =
deficient in the knowledge of the chandas, kalpa, and other accessories =
of the veda-s which He himself has created.  One could also interpret =
the nAma as meaning that He is not deficient in any way in any of  the =
six guNas - ~jnAna, bala, aiSvarya, vIrya, Sakti, and tejas.

132.  vedA~ngah - a) One who has veda-s as His body.
		b) One who has the sruti-s and smr*ti-s as His body.

Om vedA~ngAya namah.

	vedAh a~ngabhUtAh yasya sah vadA~ngah.  In kenopanishad we have vedAh =
sarvA~ngAni... - all veda-s are His limbs.  Or He is vedA~nga since the =
sruti-s and smr*ti-s are His commands.  SrI rAdhAkr*shNa SAstri gives =
the following quotes from SrImad BhAgavatam in support of the =
interpretation that He has veda-s for His body: =20

"...trayIm tanum svAm paridhunvate namah - We offer our worship to One =
who has veda for His body" - (SrImad bhAgavatam 3.13.34)

"trayImayam rUpamidam ca saukaram - One who has the varAha form which is =
the veda svarUpam" - (SrImad bhAgavatam 3.13.41).

133.  vedavit - One who knows not only the veda-s, but the true meaning =
behind the veda-s, viz. the dharma.

	Om vedavide namah.

	Please see the explanation under nAma 130 for the interpretation of the =
guNa expressed by this nAma.

134.  kavih - One who cognizes beyond ordinary perception.

Om kavaye namah.

	krAnta-darSitvAt kavih - sarvadr*k.  One who sees beyond what is =
revealed only by the senses.  BhagavAn is the best among the kavi-s   =