Vishnu Sahasranama - Thousand Ways To The Transcendental

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Sun Aug 16, 2015 6:16 am

Hari Om..

983. अन्नं – Annam = One who has Himself become the food. Sense objects which are the food consumed by the sense organs.

He is Annam because He enjoys.
In the last naama Yajna guhyam we saw that the Truth is had by offering all the dravya into the Consciousness or all objects into the fire. That fire consumes. By offering all the non-self into the fire, the Self is attained.

The other manner of looking at Annam is that which is enjoyed. The Lord as the Yajna guham is enjoyed by those whose yajna is received by the Lord and sanctified.

For a true seeker, the goal is the Lord and that is what he strives for. The Lord is his essential sustenance and hence He is Annam. And when the seeker enjoys the Lord, the Lord in turn enjoys the devotee.

What are the various ways in which the seeker desires the Lord, seeks the Lord? As a giver of material comforts. As a giver of the means to gain material comforts. As a remover of obstacles, as a presence during auspicious tasks, as the giver of rains and heat and light, as One to remove the confusions and anxieities…amd above all as the means to the Truth, that is Himself. At every stage in a jiva’s evolution, the Lord presents as a rung in the ladder to growth. At every stage the jiva consumes the means provided in that stage and then moves to the next stage. The means is the Lord; the ‘graduation’ at one stage to move to the next is also the Lord as Annam.

And when the Lord answers these calls, the jiva feels fulfilled, satisfied. This sense of fulfilment, satisfaction is the Lord as Annam.

From another standpoint, all that we consume is the Lord. Everything that we ‘use’ apply, eat, experience – hence, see, hear, smell, taste, touch… all these are things that we use as we live/ while living - to bring to us experiences of satisfaction – no matter their nature. All these are the Lord. The Lord during our life yagna.

If all of life is a yagna, then all that we consume, experience, enjoy, suffer in life are Annam for He is the Yajna-krit – 977 who performs the yagna through us. Gurudev says, “ The one in whom alone the world of names and forms can remain in their ‘seed-form,’ is Sree Narayana, the Self."

And all these names and forms are the means for our life-yagna. These are what we consume on our path of evolution, and yet these very names and forms He merges into Himself at the time of dissolution – be it the deep sleep state at micro level or the pralaya at macro level, and this is a given, Hence we had encountered this very Narayana as Sankarshana-achyutah - 552.

At a more fundamental level, the food we eat is the Lord. The food eaten by the parents is what produced the jiva’s body. So food is where we get built. Food comes from plant and plant from the earth. And earth comes from water; and water comes from fire; this fire comes from air and air emerges from space.

And the Taittiriyah affirms, "From this Universal Atman, space emanated" (Tait 2.1.1) That food which the earth produces, creates man – Annat purushah: that is why we say you are what you eat. And Sri Sankara says, the sustaining power present in all the food is the Lord. Hence He is Annam.

Man consumes via his organs – be it a sight or a taste or a sound or a smell…. He consumes through his organs and that includes food. And all that he consumes is in creation – the food he eats is in earth; the experiences he has come from the smell via earth, the taste via water, the sound via space; and all these elements – as seen in Taittiriyah, come from the Self.

Hence whatever man consumes is the Annam, the Lord Narayana. And this Lord consumes everything into Himself at the time of dissolution ( Mahasanah – 303). [Here, if we consider the vasanas and thoughts of a jiva, it is these that create desire in him and lead him to consume. And these vasanas and perceptions, all the expressions of the Vasanas are swallowed by the Supreme when the jiva’s limited ego is ended and the Supreme is experienced.] So as Mahasanah too He is Annam as He consumes (‘… and hence this great Vishnu is called the consumer of ev¬-erything.’). So two interpretations , both within each other are apparent:

a. He who consumes (at the time of pralaya) is Annam
b. That which is consumed by all beings is annam – and all this is in the Lord.

As Amitasanah – 372, we see that at the jiva level, at the time of Self Realisation, all the plurality that the mind projects merges back when the Self is attained, experienced. Until then the mind experiences plurality and its accompanied chaos. But once the mind experiences the Self, all that plurality is swallowed up by that rising Self, just like the rising sun swallows up the darkness of the night.

Om Annaaya Namah!
ॐ अन्नाय नमः

Salutations to the One who has Himself become the food, who is the object of enjoyment
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Mon Aug 17, 2015 7:35 pm

Hari OM

984) Annaadah – One Who eats the “ food”.

Pranams
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby tajjalan » Sun Aug 23, 2015 7:32 am

Hari Om. Namaste.

"Knower and Known", "Seer and Seen", "Eater and Eaten", "Experiencer and Experienced" all transactions in this world essentially involve a pair. On one side of this pair is the subjective enjoyer (ego, individuality) and on the other the objective-world.

Annam(food) and Annadah(Eater of the food) represent all such pairs.

Pujya Gurudev says - "Self functioning through the equipments is the experiencer individuality(Annadah). 'Annam' as well as 'Annadah' both are the projections of the Self similar to how our own waking mind projects both the 'experiencer' as well as the 'experienced' in our dream-world."

Rays of the sun falling on the wind-shield of the parked car create a semblance of the bright sun and blind our eyes but we don't mistake that reflection to be the sun. We are aware that the reflection has no independent existence other than sun. When sun sets reflection goes with it. Similarly, neither objective world, nor subjective experiencer (Jeevatva, individuality), has any independent existence. When the dream ends "dream-experiencer and dream-world" merges back in the waking mind from where they were projected. Similarly, from whom the objective-world (Annam) and subjective-experiencer (Annadah) are projected, and in whom they merge back to remain in 'seed-form' at the time of dissolution (pralaya) is the Self, Narayana.
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Mon Aug 24, 2015 1:09 pm

Hari Om..

Thank you Tajjalan ji...very succintly put. Bringing the pairs here, confirmed many of the understanding. Thank you for taking part. It means a lot :) The reflection on windshield is another excellent representation of reflected Consciousness; nice analogy.

Here are my thoughts (I am a mere student...I struggle with my learning):

984. अन्नादः – One who eats the ‘food’

As Annam (983) He became the food for the sense organs. All of creation with its objects and relationships are projections upon the Absolute Substratum. So too, the jiva, that experiences the joy of the senses, is also Narayana, says Gurudev.

So from the micro standpoint, the jivatma (the Self functioning through the BMI) is the enjoyer of the creations of the Self in the larger plane, the entirety of Creation. Thus the Self is both enjoyer (as the jiva) and the enjoyed as the sense objects. As jivatma, it is the enjoyer/eater of the food.

What the jiva eats is out of the creation of the Lord. This is the jivatma’s appreciation of the Lord’s creation. That was how in the earlier naam, the Lord Himself became Annam.

As for the Lord, all commentators say, He enjoys the devotee, hence He is annaadah – “One Who eats the food”. In the last naam itself Gurudev pointed out that if used as a verb, then Annam means He who eats – and He eats the entire world at the time of dissolution. Hence now we can say He is Annadah, One who eats, consumes.

There is a figurative way to approach this – just a thought. As annam and annaadah,we can see the Lord as the object of devotion and say devotees enjoy Him in devotion, and He enjoys His devotees who adore Him. The examples of this instantaneous reciprocal consumption of love that come to mind is Draupadi and Krishna – She called out to Him in anxiety, He responded to her devotion instantly (on the third call). Gajendra raised his trunk with a lotus to Vishnu Bhagawan when his leg was in the mouth of a crocodile, and he could try no harder. In surrender he called out to Bhagawan, and Bhagawan came rushing to him. The devotee and the object of devotion are fused almost, here. That is exactly how Annam and Annaadah are: As Annam He is food for the equipment; as Annaadah He is that same Self operating through the jiva (jivatma) consuming that food. Likewise, devotion.

In the context of Yagna, it is devotion that we contribute to a yagna, the spirit of devotion we feel is what renders the yagna successful (as we sacrifice for the Lord, considering Him to be the receiver of my offering, sacrifice, and no other as beneficiary or result); and the receiver of that devotion is the Lord Himself, who consumes what is being offered. What we offer in a yagna comes from Him; the devotion we feel is His grace. The receiver of our offering is the Lord Himself, He consumes it (even if conveyed through deities). Hence He is annaadah.

And finally eva ca: Bhishmapitamah says, Food is He, the Consumer of that Food too is He. Or That same Lord it is who also consumes all that is offered. In fact if we link this to Yagnaguhyam then we see that what Bhishma ji is saying is, that the most essential and biggest Truth to be realised is the result of all yagnas, and the effort and offering we make to this yagne (any yagna) comes from the Lord (as Annam) and is consumed by the Lord (as Annaaadah.)

That was how we learnt that He is Yajnabhuk – 979 – the One receiver of all that is offered. This came to us as a learning very early in the sahasranaama when Bhishma told us the Lord is Bhoktaa – 143 and Gurudev said …. the instruments of experience (the sense organs and the BMI) and their experiences ie, the joys or the sorrows or both, are made aware by the Lord Himself. For He is the real Bhokta and not the intermediary jiva. [Just as even if a deity is offered a yagna, the recipient eventually is the Lord; hence the real Bhokta is the Lord even if the BMI receive the offering of a joy or sorrow.]

To quote more precisely: “The pure Self expressing through the gross, subtle and causal bodies, becomes the waer, dreamer and deep sleeper, experiencing all happenings good and bad, as the individuality in that living person. Purusha (Consciousness) comes to experience the endless modifications that come out of Prakriti……. And the Self becomes the Enjoyer or Sufferer (consumer) of the actions of matter.”

This really explains for us Annaadah. Om Bhoktre Namah! (143)

Then again, in Sandhimaan – 202, another very profound learning came to us: that He is the conditioned enjoyer. “… the Light of Consciousness functioning in the mind and intellect, is the individuality (Jeeva), that comes to suffer the good and bad results of the actions. ….” And here comes the most apt explanation by Gurudev: “ Thus not only that it is He who is the Giver of the results, but It is He again, who is the enjoyer or the sufferer of the results.” Here too Gurudev says He is the One illumining all actions, the very Law of reaction Itself; the ensuing experience in all actions, of all people, at all times.” Hence this Sandhimaan (the enjoyer of all actions) is That Annaadah ( who eats the food – and then experiences the enjoyment or suffering).

As we can see, consuming is broken into – eating + experiencing.


Om Annaadaay Namah!

ॐ अन्नादाय नमः
Salutations to the enjoyer of those who enjoy Him
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Fri Sep 04, 2015 9:13 am

Hari Om..

Stanza 105

यज्ञभृत यज्ञकृत यज्ञी यज्ञ भुग्ययज्ञ साधन:
यज्ञान्तकृत यज्ञगुह्यं अन्नं अन्नादः एव च


Yagyabhrityagyakrityagnee yagyabhugyagnasaadhanah
Yajnaantakrityagnaguhyam annam annaadah eva ca


This stanza is an ode to yagna, to the Great Yagnee.

In the very spirit of brahmaarpanam brahma havih… this stanza tells us what is a yagna, for whom is it being done, who is the offerer, the receiver, the beneficiary, the enjoyer, the instructor (of a yagna), the doer, the performer, the guide, the prime mover, the One who ‘consumes’, the orchestrator, the means, the derivative (of a yagna, hence the essence) of a yagna.

Yet we must distinguish subtly between Stanza 104 and 105.

In the stanza 104 we are told that He is the essence of the Vedas, the One who ferries the jiva across the ocean of Samsara, the generator of the 3 physical worlds (Savita), yet we are told His physical link to Brahma as his father and hence the grandfather of us all, Prapitamahah-- having begun with so relating the Lord at the level of the karta (head of the family) at one level and the ruler/creator/nourisher/sustainer of the world at another (Savita), we are then also told that anything we do in this world of the Lord, in this life that we live (again both macro and micro level), is His very form; it is He who will protect all yagnas (which is He Himself - 971) as the Protector (Yajnapatih - 972), He will manifest as the Performer (Yajva – 973), and everything in a yagna are all relatable to His body or all parts of His body are relatable to the parts of a yagna (Yajnaangah – 974) and hence these are what we employ in a yajna; and it is He again who is the vaahan, the conveyor belt, the upholder who fulfils Yajnas in accordance with the Vedic instructions.

So we saw that He is the substratum out of which appear jivas who perform yajnas which are all finally His body, His energy, His sustenance, protected by Him…

And thus we come to stanza 105 which verily describes the lord using the yagna as a means to further describe Him, glorify Him. All that we see in 105 is the description of the Lord in the context of yagna, as being everything that we do.

Since our dharma is to act selflessly, all actions so done to serve others is the Lord as Yajnabhrit – 976. For it is He who helps us take a yagna to its conclusion with the right intention of selflessness. For it is He who rules the Yajnas. And in that doing, lest we mistakenly see as our own doing, Bhishmaji says instantly, that the ‘right doing’ of the yajna is the Lord’s action, not ours (Yajnakrit – 977)! And simultaneously as this doing is the undoing or the destruction of a yajna, as also being the Lord’s action.

This is thus a lesson for us to know that only intention is ours; the outcome is the Lord’s. For intention is a part of purushaartha.

So we may neither gloat over an enjoyable outcome, nor suffer or feel sorrow when the outcome is not pleasurable, Bhishma ji says, since every action is supported upon Narayana, energised by Him, enabled by Him, supported by Him, the enjoyer of the outcome (good or bad) is the Lord as Yajnee - 978. There is no other enjoyer, but Him and any enjoyment we may accrue to ourself is taken away from the Lord. May we never appropriate for ourselves what is not ours. He is the Yajnee, the ownerof the Yajna and its outcome, for it is He who gets yajnas done for Creation in order to support dharma.

We are mere instruments and we need to remind ourselves of that again and again and not wish for things to be added to us for our enjoyment.

No doubt we may make an offering to a yajna, invoking a deity – for success in an exam, for wealth, for power… or simply for smooth-sailing sadhana. But that offering made to a deity also goes to the Lord Narayana for let us not forget, that He is at the heart of our intention. He is the fountainhead from which all icchha spouts, hence whatever we offer to a yajna is for Him. Yajna-bhuk 979.

And even that ability to offer into a yagna is made possible because of the Lord Narayana and thus He is Yajna-sadhana 980, the essential Grace that makes things possible.

And not just make things possible, He also sees a yajna through to its conclusion, the last act of poornamadah, of poorna-ahuti. It is this final act that concludes a yajna and reaching this stage is made possible by HIM. That poorna-ahuti that we offer finally to say thank you for enabling me do this, that is also the Lord Narayana. Yajnaantakrit - 981

While all these are seeming actions using our equipment as means to perform, they all deliver theOne result we finally need: the profound Truth of Knowledge of the Self. This is the Truth that lies concealed in all actions and unravelling it is possible only through selfless actions directed at greater good. Until now we kept saying that it is Narayana who is the essence of the driving energy of a yajna, it is Narayana who is the intention and the outcome…. This Narayana who sits within as the core, driving all action and yajna, is the very Narayana that is unravelled when a Yajna is done perfectly. So a life lived perfectly as the Lord directs, in accordance with His Dharma, leads to the attainment of that same Lord Narayana who is unravelled from the core – Yagnaguhyam, 982.

To attain this Truth, we take this human life. This human life is like a computer game with bags of gold we win for every evil we exhaust. That gold is also to be exhausted if nit we stay attached to it. So even good has to be given up. Selflessness means therefore having no sense of I or mine. The equipment given to us to accomplish this are the karmindriyas and the gnyanindriyas. These indriyas or equipment also need to be fed for they operate in their respective fields of joy and sorrow.

As they nourish in their sense fields, they also overeat and gain fat (vasanas) which then form that old vicious cycle of more action to be rid of the vasanas, more action leads to more desire that leads to more results and more attachment to results…

The food that these equipment consume so that they may help in yajna are the Lord Himself fpr after all He wants that we perform the yajna of life and attain Him as Yajnaguhyam and do it well. Towards this He has provided the food for the equipment and that food is He Himself as Annam-983. And the one who seemingly consumes the food is also HE as Annaadah 984 – Thus the Lord Narayana Himself appears as the food Annam and consumes that Food as Anaadah and in the process He enables the Yajna so that the jiva attains the Lord.

Hence that Annam Lord is also That same consumer Annaadah, is emphasised using 'eva cha'. He alone, He Himself, eva cha.
This is the definition of the Lord as Yajna.
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Fri Sep 04, 2015 10:59 am

Hair OM
Stanza 106
aatmayonih svayamjaato vaikhaanah saamagaayanah
devakeenandanah srashtaa kshiteesah paapanaasanah

985) Aatma-yonih- One Who is Himself the material cause ( Upaadaana kaarana) for Himself; the Self-born, the Uncaused Cause.

Pranams
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Sun Sep 13, 2015 10:40 am

Hari Om..

985. आत्मयोनिः – Aatmayonih = One who is Himself the material cause for Himself

Self-born, uncaused cause.

The coming of this naam here is natural. In the stanza 105 that was just concluded, we saw the Lord as
*the Ruler of all effort, all yagnas;
*as the performer of the yagnas too;
*and then the enjoyer of the yagnas as well as
*the One who receives whatever is offered in a yagna. [Therefore whatever effort we put into a task, a project, an endeavour, a work…. He receives them with open palms… so may we try and give Him our best],
* what is more, is also the One who fulfils a yagna
* concludes it for us
* and is the fruit of a yagna
* (and when we look at the yagna of life) He is the experienced
* and the experiencer (consumer) of the yagna.

The natural result of this is to wonder, if the entire world of experiences is He, if He is the substratum in which, upon which all the yagnas are playing out, getting performed, then where is He standing, operating? Upon what, through what? Who is this enjoyer, fulfiller, receiver, doer, experiencer, His origin ….. He has no cause. He is causeless, says Bhishmapitamah.

Like the One Ocean upon which a variety of waves rise, play and fall back, the Ocean being the substratum, the ruler, promoter, enjoyer, fulfiller, receiver, experiencer of waves, so too the jivas and other things in creation.

The Ocean is the material cause of the waves. They rise in the ocean and merge back into the ocean. Likewise jivas – their play happens upon the Lord, in the Lord (yet we seek an existence distinct from the Lord! That is the ego asserting) and all effort we see now rises in the Lord, owing to the Lord, out of the Lord and willy nilly, all effort goes to the Lord, even if a jiva mistakenly thinks he is working for himself.

Like the wave cannot (however much it desires) appropriate the waters for itself, carve itself out and celebrate its rise and existence/play, for it is made of the Ocean waters, rises from the waters and falls back, so too the jiva.

Now having seen that there is nowhere else that we belong, we can appreciate that there is nothing other than the Lord-Substratum.

And hence (naturally) this substratum has no creator, benefactor, in short: no cause.

He is the Cause. Nothing beyond.

If He is the Cause, then stanza 105 is so completely explainable.

And that is why Bhishma ji takes this moment to clarify that He is causeless, for the explanations and facts of stanza 105 do lead the mind to ask, if He is the fulfiller of my yagna, the receiver of my yagna, the fruit of my yagna, the cause of my yagna, the secret of my yagna, then for whom is He performing this whole yagna?

For Himself.

He is the material cause for Himself, says Gurudev.

In naam 136, Kritaakritah, which explains all effects manifested out of the Creator’s actions/activities, (all waves arising on an Ocean) Gurudev says He is the Post upon which the ghost manifests. Elsewhere, in the Gita, we read:

अहमात्मा गुडाकेश सर्वभूताशयस्थितः
अहमादिश्च मध्यं च भूतानामन्त एव च ||10.20||

"I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle and also the end of all beings."(If we replace with ‘wave’, we see precisely that.)

Gurudev says, “If, in the first half of the verse it is declared that Krishna, as the Self in all, is the essence in the world of multiplicity, the same idea is expressed in other words, in the second line of the verse, "I AM THE BEGINNING, THE MIDDLE AND ALSO THE END OF ALL BEINGS". …Every thought rises from the Consciousness, and when it dies away, it merges back to leave behind nothing but Consciousness. ( So wave rises from Ocean, falls back into the Ocean, leaving nothing but Ocean.

And again in 9:5, Bhagawan says, mamātmā bhūta-bhāvanaḥ — My Self is the source of all manifestations.

Which only corroborates that there a) is no other source, b)all experiences arise in and through Me.
We saw earlier too, He is Sarvaadih (99) – the very beginning of all. The only Cause before all effects. The Infinite that was before all creation, the Total Cause – Visvayonih (117) from which the entire world of experiences emerged/emerges. The one womb through which all thoughts and actions arise.

Again, as Hetuh – 366, we were told He is the cause of the whole universe – material, instrumental and intelligent cause.

All this is simplified by Sri Adi Sankara with the explanation that Bhagawan alone is the material cause of this universe. If we read this along with the fact that He pervades everything, and ahamaatma sarvabhuta-shayasthitah and mamaatma bhutabhaavanah, we can see that the Lord Himself is without origin or cause.

He is atmayonih! He is the Cause of Himself, He is the Causeless Cause. He is all Cause.

Om Aatmayonaye Namah!
ॐ आत्मयोनये नमः

Salutations to the One who alone is the Cause of the Universe

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Thu Sep 17, 2015 10:52 am

Hari OM

986) Svayam jaatah – One Who , as the Lord of the Universe, has no other “ Instrumental Cause” ( Nimitta-Kaarana) in projecting Himself.

Pranams
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Fri Sep 25, 2015 8:24 am

Hari Om..

986. स्वयंजातः – Swayam –jaatah = One Who, as the Lord of the Universe, has no instrumental Cause. (Nimitta Karana) in projecting Himself.

In naam 985 we saw the Lord as being His own material Cause. Hence self born or Self-born.

As Swayamjaatah, Gurudev uses the traditional example of clay and pot to explain the three kinds of causes:
*the clay is the material cause
*the potter’s wheel is the instrument that creates the pot hence is the instrumental cause.
*the potter as the maker/designer/thinker behind the creation of the pot, is the efficient cause.

All three are necessary for any creation. Or, in the creation of anything, all three causes are necessary or are present/ will be seen.

Now if the Lord has no material cause, then does it stand to reason that He also has no instrumental cause? i.e., is there anything that has no material cause but has an instrumental cause? Matter is what gives a thing its tangibility.

As for Narayana, Bhishma ji says,He has not been created BY anyone or thing. But if we examine His avataras, then what causes those? Is there an instrumental cause? There is no causal factor. That the avatara is for paritraNaay sadunaam, vinaashaayacha dushkritam also happens of His Will not the external will of another. Once again we see He is Swayamjaatah.
In fact when we see His direct manifestations such as the Sun, the Moon, we see they are by His will.

But in projecting the universe, this world, He Himself is the Nimitta Karana. In a satsang that was published in the Mananam publication on Devotion, Gurudev says the sunlight and sun cannot be separated just as God and Grace cannot be separated. “The sun and sunlight can never be two different things; sunlight is the very nature of the sun. Sweetness is the nature of sugar. Heat is the nature of fire. The Lord is divine Grace.”

That sentence gives us the understanding of how the Universe is inseparable from the Lord, hence how He is both material and instrumental cause of Creation.

In the last naam too we examined the Lord as Sarvaadih – 99, One who was in existence before the effects arose! He is the Primary Cause.

In Hetuh – 366 too we saw that the Lord is both the Material and the Instrumental cause of the world.
In naam 378, KaraNam, Bhishma ji told us He is the Instrument – that which is useful in fulfilling any piece of work as a tool. This is repeated with emphasis in Kaaranam – 379 where it is indicated that as Cause, he is also the material cause (while also being the instrumental cause) – He who causes the universe to emerge out.

Therefore gathering all these together, we may say the Lord Himself is ‘born’ as the Universe. Our of His Self, or ‘body’. Thus He is the Creator and the material (we are not yet talking about Him being efficient cause; we saw material cause and now we are seeing His instrumental Cause -- The Potter’s wheel and the clay, resulting in the limited pot.

We relate pot to clay and the potter’s wheel and thus we come to know the pot as clay pot. So when we see tall pot, square pot, clay tray, planter, flat pot, oval pot we know they all came from clay and from the potter’s wheel. And we know that the potter’s wheel could not have turned on its own, the potter was the efficient cause. But here the focus is on the instrumentality of the wheel, and likewise when we see the Jagat we see that the instrumental cause is the Lord. But by merely seeing the world we cannot know the Lord if we do not know that the material of which the world is made also came out of the Lord and was fashioned using Him (as instrument). Only when all this is known can we know the Jagat as Isvara as being His body, made of His ‘material’, fashioned by His will (efficient cause). Without the knowledge, the efficient cause, the mud can never become pot.

But finally we must note, that we try to separate the three causes - material, instrumental, efficient only to understand the things and beings in the world, the EFFECTS. But they will not help us understand completely the Cause, the Causeless Cause, for if we try to do that we will bring the Cause to the level of the effects. So the Cause itself cannot be understood but only with reference to the effects and that understanding too will be limited, even if helpful.

Om Swayamjaataya Namah!
ॐ स्वयंजाताय नमः

SALUTATUONS TO THE ONE WHO IS SELF BORN
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Tue Sep 29, 2015 6:59 pm

Hari OM
987) Vai-khaaanah – The One Who dug through the earth. The Self has to reach us to destroy the ego in us and give us the liberation from our evil adherence to the body-mind-intellect.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Sat Oct 10, 2015 6:05 am

Hari Om..

987. वैखान: Vaikhaanah: The One who dug through the earth

The One who (also) uproots the world via dissolution

We see the Lord as both the cause of creation and the cause of dissolution of what He created. In Naam 985 and 986 we saw the Lord as Aatmayonih – Self born and His own material Cause; and Swayamjaatah – His own instrument of origin, ie One without an instrumental cause.

To repeat the explanation of the 3 causes – using the example of the clay pot -

*the clay is the material cause
*the potter’s wheel is the instrument that creates the pot hence is the instrumental cause.
*the potter as the maker/designer/thinker behind the creation of the pot, is the efficient cause.

In the creation of anything, all three causes are necessary or are present/ will be seen.
But all things created are perishable created as they are from perishable elements.

Now, this Lord who is self born is our liberator. While He is aatmayonih and swayamjaatah, yet He acts as Liberator when there is destruction of dharma. Gurudev takes the example of the Varaha avatar and says “One who dug through the earth’ – cutting through the denseness of the gross to reach, apprehend and kill the subtle Hiranyaksha …. Who tried to destroy the spiritual values of the world.

Gurudev has taken recourse to the story of the slaying of Hiranyaksha. This demon king dragged the earth away to the netherworld (paataal lok). Assuming the form of a wild boar, varaha, the Lord rescued Mother Earth and restored her. But Gurudev probes deeper for meaning and says, Hiranya+aksha is an eye for gold, hence eye for the material, eyes that see the glitter but the God; enjoyment of material through the sense of seeing (aksha). This eye for gold can be destroyed only by the Lord. And that is why He has, as material and instrumental Cause projected Himself to pervade our life in order to destroy the vision for materiality, for this was what destroyed spirituality in the world. This is what Hiranyaksha’s attack essentially intended to do to mankind – destroy spirituality. The Lord assuming the form of a one-tusked boar, dug through the morass and gross and destroyed the root of mankind’s agony – Hiranyaksha the demon and restored dharma.


For the interpretation of the Lord as Liberator to come so soon after Aatmayonih and Swayamjaatah would mean that this Self-created Lord has Himself projected Himself into our life to be present as a continuous vigil – a continuation of the Lord as Agranee (218) who promised to be our shepherd who will ensure we stay with Him and walk home with Him.

Therefore, Vaikhaanah: the Lord as One who digs through our ego ─ the ‘I-sense’ that holds on to the BMI as its identity, its god, unwilling, unable to see Brahman behind the instrument, the ego that revels in the sense perceptions, preferring name and form for the Cause. That Vaikhaanah is One who after so digging, kills the subtle Hiranyaksha within. This is why the Lord having created the word for us, also pervades it. That is why He the Aatmayonih and Swayamjaatah, is also the Vaikhaanah.

Just as that Hiranyaksha went and hid in the netherworld, and the Lord, boring through the gross, hunted him out, likewise, that subtle hiranyaksh is present as the ego in the jiva, the ego, as the destroying asura. This Vaikhaanah Lord seeks to liberate us from the hold of our ego, to do which He digs through our kosas to reveal to us the Self within.

For that the Self has to reach us, says Gurudev. So may we remain available for Him to work in us.

Om Vaikhaanaay Namah!
ॐ वैखानाय नमः

SALUTATIONS TO THE ONE WHO UPROOTS THE EVILS OF THE WORLD
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Sat Oct 17, 2015 1:28 am

Hari OM
988) Saama-gaayanah – One Who sings the Saama songs

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby sganesh0112 » Tue Oct 20, 2015 2:47 pm

wishing all of you a very happy dussherra.

Ganesh, Ranchi
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Fri Oct 23, 2015 12:50 am

Thank you Ganeshji. On this auspicious occasion let us commit ourselves to svadyaya.
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Sun Oct 25, 2015 2:44 pm

Hari Om..

988. सामगायनः - Saamagaayanah – One who sings the saama songs

This naam at first brings to the mind Saama and Sama vedas.
There have been three naamas that have glorified the Lord through the word ‘Saama’:
574 – Trisaama – One who has been glorified by the 3 Saamas; [THE ONE WHO IS PRAISED BY
THE CHANTERS OF THE SAMA GANA THROUGH THE THREE SAMAS KNOWN AS DEVAVRATAM]

575 - Saamagah – the singer of the saaman songs, One who performs the actions prescribed in the Sama Ved and who invokes the Lord [THE ONE WHO CHANTS THE SAMA GANA] – hence refers to the singer of the Saama songs.
and 576 – Saama – The Lord is the Saama Veda and the Lord has declared in His glories, “Of the Vedas, I am Sama Veda.” [ONE WHO IS THE SAMA VEDA AMONG THE VEDAS]

So Saamagaaynah would mean, One who sings the Sama songs, or the hymns from the Sama Veda or One before whom the Sama Songs are sung. He is thus both the singer and the worshipped One to whom those worshipful hymns are sung.
Now to recall what is special about the Sama Veda: the Sama Veda is next in importance to the Rg and is a compilation of hymns and verses that are derived from the Rg but are supposed to be rearranged to suit the religious ceremonies at which they are sung. The Saamas only praise the Lord.

The fact of the Saama Veda being almost entirely focussed on the Lord is important to know. The samhita part of the Sama Veda is very musical, metaphoric and poetic too. Although much is drawn from the Rg, the svaras are different when sung in Sama fashion. And the singers of the Sama Veda are the Devas, the Vratas and the Saamans and all three are the Lord Himself. (see naam 574 and stanza 62)

The Sama Veda (too) gives brahma vidya, the Knowledge of the Truth.. This Truth is the sabda swaroopa of the Lord, the sound- form validation of the Truth. The Sama Ved when sung is known to deliver the same experience of the Truth. It is the Lord Himself who sings the Sama Veda. Saamagaayanah.

Naturally therefore, the Lord Himself is the Sama Veda, Saamah. He is in the form of the Veda. It is said he who sings the Veda, brings an end to his vaasanas and karmas. And the plucking out of the vaasanas and karmas is done by the Lord, Saama, the Veda itself.

Now when we link back to the other naams in this stanza so far, we see that He is the material cause, the instrumental cause, the One who somehow reaches us, digging through our vasanas He will destroy the ego in order to liberate us, just as He liberated the earth that was in captivity of Hiranyaksha. And so liberated we will wake into brahma vidya, with the Lord singing the Sama Veda for us, or we will wake up to the melody of the Sama Veda which is brahma vidya.
The beauty is, once so liberated the I disappears and what is, is Brahman, hence when the Sama Veda is heard it is as if sung for Brahman by Brahman! Hence Saamagaayanah or One who sings th Sama Veda and Saamagaayana, One to whom the Sama is sung!

ॐ सामगायनाय नमः
Om Saamagaayanaay Namah
SALUTATIONS TO THE ONE BEFORE WHOM SAMA HYMNS ARE SUNG
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Tue Oct 27, 2015 1:19 am

Hari OM
989) Devakeenandanah – He Who appeared as born to Devakee in His Incarnation as Krishna.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Mon Nov 16, 2015 11:13 am

Hari Om..

Sincere apologies for the delay.

989. देवकीनन्दनः – Devakinandanah = He Who appeared as born to Devakee in His incarnation as Krishna

The Lord takes/assumes so many many forms. All forms wherever they be, whatever they are, are the Lord with name and form. This is what misses us.

But in this stanza we are told in a graded manner how the Lord presents Himself as the creation. As the Lord of the Universe, He is Himself the Instrumental Cause, the Material Cause and the Efficient Cause. Hence He was called Swayam-jaatah (986), or One who has no Instrumental Cause for His own Self, hence He is cause-less. But while that explains His originless-origin, what it also tells us is that He Himself projects as everything in Creation.

Or, to say it better, all that is perceived by us is the Lord assuming different forms.
Thus, right at the start we saw that He Himself presents as the material cause – Aatma-yonih (985). So what we see as the world is the Self created Lord assuming numerous names and forms.

But being humans with limitations, we only perceive creation as the names and forms and not the Brahman that projects it. Gurudev calls this limited vision as Hiranyaksha and says that this eye for gold can be destroyed only by the Lord. And that is why He has, as material and instrumental Cause projected Himself to pervade our life in order to destroy the vision for materiality, for this was what destroyed spirituality in the world. This is what Hiranyaksha’s attack essentially intended to do to mankind – destroy spirituality.

That Lord who dug through the gross to capture Hiranyaksha is Vaikhaanah (987). This is again a roopam that the Lord assumes for our liberation, for our cleansing. He scrapes through our grossness and reaches our mind-intellect-ego (the subtle) which are what we are enslaved to. Thus He liberates us.

What we saw is that He creates everything by His own Self for our liberation and He Himself scrapes our grossness and reaches our subtle self which He destroys – all so as to liberate us from samsara.This is how the Lord is present in us, in our life, around us, as our shadow, watching over us and ensuring our liberation.

The last 4 naamas thus reveal that He is present in every way in our lives keeping vigil. This was why He was called ‘The leader, Vishnu’ by Bhishma ji right as early as naam 218. Agranee. ‘Faithfully following Him, we shall reach our Goal…’ so he said.

And that Agranee leader, the Good Shepherd, He to whom the Sama Veda is sung, who IS the Sama Veda, He sings it to us (while being the projected creation, while boring our grossness, as if to explain to us why He brings to us experiences that cause us joy or pain… Or we may say, as we experience Samsara, the fleeting bursts of joy that we experience are the echoes of the Sama Veda as sung by the Lord as Saamagaayanah (988). He lightens our pain by infusing the melody of the Sama in our lives… The Sama Veda is the sabda swaroopam of the Lord and the Lord Himself is said to be the singer and the hearer of the Sama!

And this was exactly how He brought peace and calm to Ma Devaki. She was chosen by the Lord to play an important role in His incarnation as Krishna. Of course she would be His mother, but she would also be the maadhyam, medium, through which He could show us that He would always keep His promise of paritraanaay sadunaam, vinaashaaya cha dushkritaam.

What a stunning, heartbreaking yet heartwarming episode that is, where the Lord takes birth in the gallows, offering His very very first darshanam to a set of beaten, haggard parents. How would it matter if life was the jail, if the Lord came Himself to envelop you in His smile?

Devaki ma became the agent to leave behind in scriptures the assurance of the Lord as saviour. Bhagawan came to bless her and Vasudev for their selfless existence but alongside He also vanquished Kamsa for his atrocities.

To execute this plot, the Lord Vishnu in His incarnation as Krishna had to leave soon after His birth and assume His role as son of Yashoda across the Jamuna, in Gokul. For Devaki ji, He was a vision who came in the dead of night to release her from her bondage, to wipe her tears of 8 long years, to avenge the death of her 6 children…. And through all this, this Blue Boy of Vrindavan as Gurudev called Him so endearingly, Devaki could only enjoy Him from a distance.

There is some kind of lesson tucked in this naam, and in this story. The relief from misery that comes to us, is only a fleeting temporary joy, but joy all the same. Temporary, because, the supreme relief we feel is expended very soon as a new sorrow takes over. Devaki’s trauma in the jail ended and she was relieved to be out of Kamsa’s terror; but she also had to be distanced from her divine son. So one joy, one sorrow.

Then again, those were such pure days, humans were not so afflicted by maya as they are today. Devaki ji had the nobility and purity to enjoy Krishna from a
distance, as well as not grudge Yashoda’s luck.

Symbolically it appears to say that while divine bliss does come to us after many many years of tapas (Devaki spent 8 years in prison to ‘get’ Krishna), it comes from the Lord, just as the suffering too came from the Lord which He, in His compassion inflicts upon us to help the world, yet, gives us the credit for bearing the suffering, as He did with Devaki.

And when He shows us a flash of the joy, it is only to establish us in sadhana and more tapasya. The little joy that He brought to Devaki in that brief encounter inside the cold prison, was meant to strengthen her and her resolve and her sadhana and to egg her on….

Thus that self projected, swayam-jaatah vaikhaanah who dug through the gross to reach Devaki’s mind (through her body and then her mind), spoke to her in the words of the Sama Veda, which is verily brahma vidya.
And Sri Adi Sankara, in his commentary quotes from the Mahabharata:

jyotIgmshi SukrANi ca yAni loke trayo lokA loka-pAlAS-trayI ca |
trayo agnayaSca AhutayaSca pa'nca sarve devA devakI-putra eva ||

(mahAbhArata 13, app. 1, 156-7)

"All the luminaries of the world, the three worlds themselves, the protectors of the worlds by guarding the quarters, the three veda-s, the three sacred fires, the five oblations are all but the Son of devaki (kRshNa)".
Source: Sadagopan.org

In other words, Bhishma ji is also wrapping up all the learning so far while also recapping that the One being talked about in all these naamas is Devakinandanah.

To that Son of Devaki, our salutations!

Om Devakinandanaaya Namah!

ॐ देवकीनन्दनाय नमः

SALUTATIONS TO THE ONE WHO IS THE SOURCE
OF JOY TO DEVAKI DEVI
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Wed Nov 18, 2015 9:36 pm

Hari OM
990) Srashtaa – One Who creates

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Mon Nov 30, 2015 10:12 am

Hari Om..

990. स्रष्टा – Srashtaa = One who creates'

If we go over the naamas so far in this stanza, we see that all those naamas from Aatmayonih to Devakeenandanah are all uniquely attributable only the Lord and cannot even by doubt belong to any other.

That unique entity that is the material cause, efficient cause and the instrumental cause of this creation, who is the One glorifed in the Sama Veda and who is that same one who came as Devaki’s son Krishna, it is He alone who is the creator, Narayana.

Narayana is the name of God in his infinite all pervading form that is ascribed to the Supreme Lord of the Vedas, and even the creator, says Gurudev, draws His abilities from this infinite Self, Narayana. Thus Lord Brahma himself derives whatever powers and skills he needs for the purpose of creation from Narayana, as Srashtaa, who is that very same Devakinandan (989), that same Vaikhaanah (987).

So what we see in 985 and 986 is that the Lord Himself projects out as the creation since He is the material and efficient cause of creation. Since material and efficient causes are needed for creating and without these Brahma cannot create, the Lord is also the power within Lord Brahma who enables creation and hence He is Srashtaa.

While His role as Creator has been much glorified, for us as jivas, it means the cause of our life, the giver of purpose to existence, for had He not enabled creation this ability to look for the Lord and enquire into our identity with Him, would not be there.

To that Srashtaa our Salutations.

Om Srashtre Namah!
ॐ स्रष्ट्रे नमः
SALUTATIONS TO THE CREATOR
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Wed Dec 02, 2015 2:04 pm

Hari OM
991) Kshiteesah – One Who is the Lord of Earth.

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