Vishnu Sahasranama - Thousand Ways To The Transcendental

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Fri Dec 18, 2015 5:15 pm

Hari Om..

991. क्षितीश: - Kshiteesah = One Who is the Lord of the Earth

Here, Kshitih means Mother Earth. Gurudev says the Lord Narayana is the husband of Mother Earth. As husband He is Her Protector. When we look at the various avatars that the Lord assumed starting with the Matsya – fish form, we see that He assumed an avatar everytime the earth was distressed;when Mother Earth’s cries were heard loud and clear. When the great flood was imminent, Bhagawan assumes the matsya (fish) form in the scooped waters in the hands of Swayambhu Manu and warns him of the danger; tells him to collect grains and animals and birds of every kind and board the boat (ark) He had kept waiting for him with the saptarishis… and Matsya pulled this boat to safety.

Likewise Kurma, turtle-avatar, Bhagawan saves the earth from passing into the hands of unscrupulous fellows – the asuras, by offering His own back for churning the Milky Ocean for the potion of immortality.

In Varaha (boar) avatar, the Lord extricates the Earth from the clutches of Hiranyakasha, from under the waters.

In Narsimha avatar, He now develops a half man- half lion body and saves the earth from the avaricious, anti-God rule of Hiranyakasipu, who was wishing to take revenge for the death of his brother Hiranyaksha. Dharma and hence all glories of the Lord’s teachings are restored.

Then came Treta Yug and the first avatar here was Vamana – complete human form. Here on we see the subtler threats on earth in the form of neglect of dharma, decay of spirituality and the deterioration in a King’s attitude to governance. Mahabali had grown a bit arrogant of his wealth and capabilities which was unbecoming of a King who needed to be humble. No doubt he had conquered all three lokas but he began to look at himself as the owner whereas the Isavasya says: Isavasyam idam sarvam yat kim ca jagatyam jagat, tena tyaktena bhunjitha, [color=#BF0000]ma gridhah kasyasvid dhanam (Isa 1)[/color]

The last red words means, do not take what is not yours. All the wealth belongs to the Lord. One must therefore take only what one is given and not accept other things as they belong to the Lord. Bali Maharaj had grown so vast with his conquests and victories that arrogantly he claimed that whoever wanted anything he would give them that, not realizing that it was not his to give.
Thus Bhagawan took the form of Vamana and in three steps, He took away all the kingdom of Bali and restored it to the devas.
Thus Bhagawan protected His creation, His world when he found that man was using his brawn to conquer and redistribute to satisfy his own ego. This is another example of Lord as Master of the Earth, Protector.

And so on…

Then again we see how much the earth provided for man and how much man in turn revered he Earth. From Vegetarianism to Ayurveda to Vaastu shastra (which sought to keep the elements of earth in balance and harmony), the culture was to ensure ecological balance and respect (even sarpa worship was in recognition of this) for the Earth and thence came even the worship of trees, use of flowers for worship, worship of rivers and mountains and animals such as the Cow. For the whole attitude was geared towards Mother Earth as the provider and sustainer.

All these in creation are attributed to Creator Brahma’s (Srashtaa 990) abundant creative powers which he derives from Narayana.

All that we see in creation are the Lord Himself projecting as creation since He is Aatmayonih 991 (material cause) and Swayamjaatah 992 (His own instrumental cause. That was why Bhishma called Him Maheedharah 317 and 369, the susbstratum for the earth, in the same way that cotton supports cloth.

Hence He is Maheebhartaa 182, husband of Mother Earth, the essence from which all creation has risen. He is the supporter of the Earth in EXACTLY the same way that gold supports all jewellery. No wonder then that He protects everything in Earth and provides for it.

He is also Dharaneedharah 235] – similar meaning, supporter of earth, but here the import was that He is the substratum for all earthly experiences. Naturally. Because He is that Consciousness alluded to in 182.

He is Medineepatih 533, Sri Narayana who protects and preserves the earth. He created this earth for us to live on. The earth as source of food and shelter and abundance and livelihood. If anyone seeks to milk it for his personal use, the Lord will step in as Medineepatih and protect it. That is why He is Bhaarabhrit 847, one who bears the earth by being its material cause.

That is why He is Kumudah 807, one who is gladdened by the earth and who gladdens the earth. Gurudev says, the world of pluralities is Narayana’s expression of His infinite potentialities.

Since we know all this so far, we can see that He is the One who nourishes Mother Earth, protects it, cares for it, holds it. This is the same Lord who we see in this entire stanza as the material, instrumental and efficient cause of the Earth. The same Lord who sings the saama songs and who we also see as son of Devaki,. Bhishma is thus connecting for us the pauranic meanings and the vedantic meanings to bring out the glory of the Lord as the Lord of all creation.

Om Kshiteeshaaya Namah!
ॐ क्षितीशाय नमः
SALUTATIONS TO THE LORD OF THE EARTH
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Tue Dec 22, 2015 11:21 am

Hari OM
992) Paapa naasanah – Meditating upon Whom, all vaasanaas ( sins) are liquidated.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Sat Dec 26, 2015 11:55 am

Hari Om..

992. पापनाशनः – Paapanaashanah = Meditating upon whom all vaasanas are liquidated

In this stanza we see the Lord as Creator, Sustainer and Redeemer.
This is the Creator/Power who provides the material, the intelligence and the efficiency to create this world – these He also makes available to Brahma ji to execute the work of creation; and having done that Sustains it, Protects it (as Vaikhaanah) and Devakinandanah—available for everyone as the One to resort to in need; and Himself taking birth through Devakee, He overthrew Kamsa (among others) and brought peace to the loving souls of Mathura. The rest that followed we know – Mahabharata, the Gita and so on.

And thus He is the Lord of the earth, as we saw in the naam Kshiteeshah (991). Taking ownership for the earth He protects it, nourishes it and everytime it is threatened, Bhagawan assumes an avatar and rescues it, because He is the Lord, the pati of the Earth.

And all this, He does for the jiva. Purely for the jiva. Among all that He created are the equioment that He has provided the jiva. The jnanindriyas (sense organs) collect data from the world it perceieves, the Mind (He provided) processes this data and converts it into information, the Memory (an aspect of Mind) (He provided) stores this information to recall when needed. Together all these bring to the jiva experiences.

Good or not good, these experiences are felt through his vasanas and also aid in exhausting the vasanas.

What is sin/paapa? Sin, in Vedanta, are all that which keep the jiva away/distanced from his real self. In BG 9:32, Gurudev explains sin thus: “Sin, according to Vedanta is a wrong tendency in the mind created out of the past unhealthy thought and negative living. These wrong channels of thought (vasanas) irresistibly drive man to live false values and bring about confusion and chaos in his life as well as lives of others.”

And in BG 1:34, Gurudev explains : “Sin in Hinduism is a "mistake of the mind in which it acts contrary to its essential nature as the Self". Any act of sensuousness which the mind pants for the world of objects, hoping to get thereby a joy and satisfaction creates necessarily within itself increasing agitations and this type of a mistake of the mind is called sin.”

The Kathopanishad says in most pithy manner, “ Sin is an act which makes us miss our aim in life."

The aim of our life is dropping this ego identification, refusing to be a part of this confusion and singlepointedly pursue our real identity and unite with it, arrive into it, awaken into it. Any/all acts we do that are not conducive to this, which add to our vasana collection, which mesmerise us to stay revelling in the not-Self, are paapa (which is more descriptive than ‘sin’).

And Bhishma ji now says, the Lord is Paapanaashanah, the One who destroys our bundles of paapa. Paapa, which keeps us away frm our union with the Lord. When our sins are destroyed, the dirt blurring our vision, as it were, is removed and we wake up into our Real Identity.

That Agranee (218) has been shepherding us since then, to herd us away from sinful actions so that we head Home. But when we have accumulated vasanas/sins, these have to be purged, scrubbed off, cauterised…. And towards this the Lord brings to us experiences that remove these vasana collections. These need not be the proverbial ‘paying for your sins’, as there is no such thing. There are only tough experiences that extract the vasanas and throw them away. And these experiences are brought to us by the Lord as Paapanaashanah.

That Paapanaashanah also brings us (according to our bhakti) to Karma Yoga. Gurudev says, “When an individual, surrendering in love to Him, acts and fulfils his duties, all his existing vasanas are destroyed and no new ones are created --- this is the very root in the theory of Karma Yoga in the Vedas."

Doing duty is verily keeping away from vasana formation. Doing duty as an offering to Him, is one path of yoga. The other is jnana yoga; Gurudev says “through meditation upon the Self, all sins are dissolved and totally removed.” Paapanaashanah.
The jiva can channel his mind to revel in the glories of the Lord and His teachings by scriptural reading, singing His glories – bhakti yoga keeps the mind engaged in Him and away from the world of OET.

This is why Bhishma ji had already addressed Him as Punyah 687 to which Gurudev had commented, “When the devotee’s heart is filled with the remembrance of the glorious Form Divine and Infinite Nature Supreme of the Lord Vishnu, He then, in that very moment, removes all sin from His devotee’s heart. The Lord is Auspiciousness itself, so where He is invoked, all inauspiciousness must immediately retire.”

What a fabulously reassuring, faith invoking message! Our vasanas are inauspicious and when the Lord is invoked, the vasanas have to retire!

For the same reason He is called Dushkritihaa 924 by Bhishma ji. Once again Gurudev explains it identically, saying that desire prompted actions leave vasanas (impressions) and propel us to repeat similar actions. “When one turns the mind towards Narayana, the Self, he is emptied of his existing vasanas, hence He is indicated as the ‘destroyer (haa) of the sins (dush-kriti).”

In both naams 687 and 924 we get a validation of the Lord as Paapanaashanah. And this also explains why we are taught from childhood to sit before the Lord and pray, for whenever we face Him, remember Him, He removes some vasanas!
To that Paapanaashanah, our prostrations.

Om Paapanaashanaaya Namah!
ॐ पापनाशनाय नमः

SALUTATIONS TO THE DESTROYER OF SINS


Stanza summary in 2 days, please
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Thu Dec 31, 2015 11:56 am

Hari Om..

Stanza 106
Aatmayonih swayamjaatah vaikhaanah saamagaayanah
Devakinandanah srashtaa kshiteeshah paapanaashanah || 106||


We have been led up to here in a gentle graded manner. If we step back to 101 and move onward, to 105, we will see the logical steps:

In stanza 101 we were reinforced with the fact that the Lord is verily Dharma. His aim is dharma, His purpose is Dharma, His method is Dharma, and all this we see reflected in His actions, His words, His duty to jeevas, His expectation from jeevas and the path to attain that Lord is also via Dharma alone. Our birth as humans in creation is for our exhausting our vasanas that keep us apart from the Lord. This He will ensure, for which He brings us experiences and He will cleanse us and unite us with Himself.
In 102 we see that He is Supreme. He alone; none beyond. That defines our goal and where we need to get (in the process of vasana exhaustion), but also what Guides us. While He is the totality, the infinity, the everything, yet He does His duty by pervading and being in every atom, so that everything in creation is protected by His dharma. It is That all-pervading Vishnu who we worshipped in 102.

And 103 only reiterated for us that That who we talk about all along is the Lord Himself, the Lord that the Vedas also talks about. This is a reminder from Bhishma ji lest we either get lost or lose track.

In 104, Bhishma ji picks up on the one aspect that makes this Lord so great- His sense of duty towards the yagna of life and creation. He has a yagna of creation; we have a yagna of our life. In our fulfilling our yagna, His yagna gets fulfilled. 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…He as Yajnavaahanah.

And in 105, we see that All that we see the description of the Lord in the context of yagna, as being everything that we do. Which meant that whatever we do to perform our yagna is the Lord, the tools and means we use is He, the one to whom we offer our yajna (arpana buddhi) is the Lord, the enjoyer is the Lord. And the One who sanctifies our Yajna is also the Lord. In doing so the jeeva annihilates all his karmas and vasanas and so cleansed, merges with the Lord to lose his own identity and assume His, Tat Brahma.

Grandly, the accomplishment of this yagna is also enjoyed by Him for He is the Bhokta afterall.

Once again Bhishma brings us round to examine who is this Bhokta, the yajna guhyam (982), the Yajna saadhanah (980) and verily the Yajna krit (977).

How did He come to be? Where was He before we came? Have we heard of Him elsewhere? Why is He hovering around us in the world?

And explaining that Bhishmaji, based on his learning from Veda Vyaasa’s Puranas, says He is self created, Self born, His own material, efficient and instrumental cause. And whenever there is a slur on His Dharma (which we saw in 101 as being His essential nature) He creates Himself into a form (because the Jiva can only perceive name and form) and assumes what we have come to know as an avatar. Such avatar takes a form that is suited for the particular task that it wishes to accomplish. Thus as Vaikhaanah He dug the earth to apprehend and kill Hiranyaksha. But while that was symbolic Sri Sankara and Gurudev are saying, He will dig through our gross layers to extract and pulverize our ego, the one that interferes with the work of the intellect by causing it to be influenced by likes and dislikes. Only through plucking and destroying the ego will we be freed in a real sense.

This in this stanza we see the nature of the Yajnee (978) and the Yajnakrit (981), the Yajnabhrit - 976 – the one who rules the yajnas. Or, who is the One who enjoys the Yajnas and how do we know Him? He is That same self made, self born Vaikhaananh who the devas sing the Saama songs for (Saama-Gaayanah 988) – to whom the Saama songs or hymns from the Sama Veda are sung, (for He alone is that Sama Veda too - “Of the Vedas, I am Sama Veda.” [ONE WHO IS THE SAMA VEDA AMONG THE VEDAS]

That enjoyer of the yajnas of my life is the son of Devaki (Devakinandanah 989) – who took that birth causing grief to Devaki who bore that pain for the salvation of mankind. This very Devakinandan is also the Creator of the essential building blocks that Lord Brahma used for this world Srashtaa 990.

He is the very Lord of the earth upon which we play out our vasanas and exhaust them in our search for union with the Lord. That very Narayana (Kshiteeshah – 991) is the husband, Purushah of the entire world of Maya which He created for us to find all that we need to exhaust our vasanas and gain the experiences for that.

And the vasanas we so exhaust, are His doing, His Grace, when we go through our experiences with arpana buddhi and receive His fruit with prasaada buddhi. When we so deal with our experiences, we do not gain new vasanas. When we so fulfil our duty to this yagna of life, the One we shall unite with as our Ego perishes, as our sins are destroyed, is This very Lord Narayana as Paapanaashanah - 992. who eradicates the sins in us which cause us to be sepearted from Him!

We have nearly come full circle.

Hari Om
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Mon Jan 04, 2016 11:43 pm

Hari OM
Stanza 107

Samkhabhrinnandakee chakree saarngadhanvaa gadaadharah
Rathaangapaanirakshobhyah sarvapraharanaayudhah

993) Samkha-bhrit – One Who has the divine conch named “ Paanchajanya”.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Wed Jan 27, 2016 11:21 am

Hari Om..

Sincere apologies for such a long delay...

993. शङ्खभृत् – Shankhabhrit = One who has the divine conch named Pancajanya

Reference is to Krishna wielding the pachajanya conch. In the battle at Kurukshetra,
Bhishma pitamah had blown his conch to “jerk everyone out of their mental preoccupations” says Gurudev in his commentary to BG1:12, as Duryodhana was becoming restless and caustic in his chatter and instead of boosting the morale of his army he was demoralising them.
When Bhishma had thus ‘declared war’, other senior officers in both armies, taking the cue, began to respond with their conches. Madhava, ie Krishna blew Pancajanya.

The first blow of the conch came in the midst of tremendous mental confusion starting with Duryodhan, followed by Drona’s humiliated state and then Bhishma’s quasi embarrassment over Duryodhana’s loss of control. All the play of the mind.

Krishna’s conch the Pancajanya is named after an asura Pancajanya. This asura had abducted Sage Sandipani’s son and held him captive in a conch. When Krishna completed his gurukul studies, and asked his teacher Sandipani ji what he must offer as gurudakshina, the Sage asked Krishna to find his son and bring him back. Angry over this Krishna went to Prabhasa where pancajanya lived and defeated him and brought back the conch which he named Pancajanya. This is one of the 4 attributes by which we know and recognise Lord Krishna: shankha, chakra, gada (mace), Padma(lotus).

All these are Bhagawan’s weapons in a way, or adornments too we may say. And this stanza we see a glorification of all these weapons by Bhishma ji/ Veda Vyaasa ji.

The pancajanya was seized after killing the asura Shankhasur or Pancajanya. The conch thereafter went on to sound the death knell whenever Krishna blew it. At the battlefield of Kurukshetra his blowing the pancajanya was a warning to the Kauravas that their end had come.

In the last naam we saw that the Lord is Paapanaashanah. When we surrender to Him in love and acceptance, He enables the liquidation of our vasanas by bringing to us experiences that will nullify our past actions. As for the future, He ensures – since we have surrendered – that those sins don’t get committed again. The explanation of His divine weapons in this stanza is to show the destruction of the vasanas in the mind that is the coordinator of the 5 senses. This mind is also the seat of the Ego, the I-sense.

Now here we must think of one more divine instrument that Krishna has, the flute. The flute wielding Krishna is more approachable maybe, for most depiction of Krishna by bhaktas is that of Krishna playing the flute. Jnanis or Vedantins use Krishna with his 4 weapons that can destroy the sins of a jiva.

But the flute is different in ‘svabhava’ from the conch, we can say. There goes a story about Rukmini wondering why Krishna never left his flute, except when he went for his bath. When she asked the flute, it said, because I am empty and have no blockages.
Our ego is our blockage, it keeps us apart from the Lord who is the indweller as the Self. For the Lord to course through us, we need to be free of ego. When we surrender in love, He lets His love cleanse us. Cleansed of our vasanas, we are available for Him. But when we use our ego to trouble the world, the Lord blows His conch to forcibly diminish our ego. Then the experiences are unpalatable. So He uses a weapon when we are ego-led.

Our ego is held by the Lord.

Gurudev says the essence of our ego is the Self, Narayana. How is this understood? The reflection of the Consciousness in the mind pool, is the ego. Just as the moon shines through the reflected light of the sun and we say ‘moonlight’, whereas it is really reflected sunlight, so too the ego is the reflected Self. This Self is Narayana. So we need to understand that when we say I-I-I-I – that consciousness is Narayana verily. So now Gurudev explains the symbolism of Krishna holding the conch and says, this ‘conch in the divine hand of Narayana is the ego-factor in our personality.’

So now to look at Sri Sankara’s text: He Who destroys the sins of those who
adore Him, meditate on Him, and remember and sing hymns of praise on Him.
Now when we occupy this mind pool with the thoughts of the Lord and thereby replace our I-I-I-I thoughts with His leelas, His teachings, His glories, His beauty, meditating upon Him, even seeing Him holding the conch, we drop the ego, the I-ness.

Thus in the last stanza 107, we are being described the beauty of the Lord (as we must visualise) which we must use to replace the I-ness and thus purify our mind. Hence we begin by seeing Him as the wielder of the Pancajanya.
To that wielder of the Conch, our prostrations.

Om Shankhabhrite Namah

ॐ शङ्खभृते नमः
SALUTATIONS TO THE ONE WHO HAS THE DIVINE CONCH

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Thu Jan 28, 2016 6:45 pm

Hari OM

994) Nandakee – The Lord’s sword is called Nandaka, that which brings bliss by destroying ignorance

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Mon Feb 08, 2016 7:26 am

Hari Om..

994. नन्दकी – Nandakee = The Lord’s sword, Nandaka

From there He gets His name as Nandaki, One who wields the Nandaka sword.

In this stanza we are being described the Lord Vishnu’s physical appearance or His weapons as if a final salutation to the Lord. Herein we are being told of the chaturbhuja Vishnu’s four arms and what they hold. One by one we are and will be told of His specific weapons or adornments. These are to be seen only in Lord Vishnu, no other. So the sahasranama is being concluded with His adornments which are His varied weapons with which He performs His role for devotees.

In Naam 993 we saw Him as holding the conch Paanchajanya.
In this naam we are being told He is the One wielding the Nandakee.

But uniquely Bhagawan Vishnu is always depicted as with 4 hands and holding the shankha chakra, gada and Padma. Now this Nandaki has been presented here. The Nandakee has a story. It seems once when Lord Brahma was meditating, a demon Lohasura decided to obstruct his meditation. Presently a form took shape out of Brahma ji and prostrating to Brahma ji and the devas it became a sword. This sword was Nandakee or ‘source of joy’. According to the Agni Puran, the devas persuaded Lord Vishnu to pick up the sword and attack Lohasura. Vishnu ji did that, Lohasura was annihilated and the Nandaka assumed its human form. And the Nandaka came to be known as Vishnu’s weapon.

Usually Lord Vishnu is depicted as four-armed carrying the four adornments of shakh-chakra-gada and Padma.
It is said there is a six-armed Vishnu form where He weilds the Nandakee.

In another account it is said that when Lord Vishnu as Krishna was negotiating the war between the Kauravas and the Pandavas, and the talks broke down, once again the Lord presented His visvarupa before Duryodhana and shows him that He is more than the human form that Duryodhan knew of. In this visvarupa, the Lord appears with numerous hands and numerous weapons and one of them was the Nandakee. We may say that to prove to Duryodhana that He was not just the cowherd boy or his cousin Krishna, the Lord appeared with special adornments which Duryodhan may have known to belong to Lord Vishnu and thus prove to him the veracity of His Vishnu essence.

And this is why maybe Bhishma ji is specifying Nandakee here, to gather it all up in a meaningful summary that the Krishna who navigated Arjuna’s chariot was the same Krishna who showed His visvarup to Duryodhana wielding the Nandakee.
(If anyone has more explanations or interpretations, pls share).

Gurudev says, “The SAstra-s sing that this divine sword in the sacred hands of Lord Hari represents the Knowledge-Spiritual (vidyA- tattva) with which a seeker can destroy his ignorance of the Self in him".

We can imply here that Lohasura’s ignorance was annihilated by the Lord Sri Vishnu with thee Nandaki, and he thus was liberated from his demonic ways, his ignorance, and a life detached from the divine.

The extolling of the Lord as Nandakee can now be appended with other meanings that commentators have alluded to, such as: who is made happy, Who finds His happiness in His devotees and so on and say, in destroying our ignorance with the Nandakee, the Lord is happy.

Om Nandakine Namah!
ॐ नन्दकिने नमः

SALUTATIONS TO THE ONE WHO HAS THE SWORD, NANDAKI

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Mon Feb 08, 2016 7:00 pm

Hari OM
995) Chakree – One Who carries the Discuss called Sudarsana.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Fri Feb 12, 2016 4:54 pm

Hari Om..

995. चक्री – Chakree = One who carries the discus, Sudarshana

Continuing the description of the Lord as That One with these specific special weapons, Bhishma ji describes to Yudhisthir the manner of the Lord of his heart – Krishna, Vishnu as the One with the Sudarshan chakra in one hand.
This is yet another weapon that both adorns the Lord and forms His ally that He deploys for the protection of His devotees and the good people.

Because He wields the Chakra, He is called Chakree.

The difference we have to note here is this: In stanza 97 too some of these weapons like Kundali, chakree etc were detailed to describe the Lord but then it was done to describe His beauty. Here in stanza 107, Chakree repeats to depict His nature of THE Protector and hence the weapons that He carries on His person and hence to say: That Lord on whose person you see these weapons, specifically these weapons, is the same Lord Vishnu.

These weapons have special and exclusive powers that are remarkable and renowned and not anyone can come to possess them. The power to possess these weapons is commensurate with the power of the weapons. Hence the divinity of these weapons is also implied as well as their exclusivity. Thus, the Chakra cannot be wielded by anyone other than Lord Vishnu.

This is why when the Lord is glorified in th various texts, be it the Ramayana, the Mahabharata, the Srimad Bhagavatam, the Puranas, the Lord is specifically addressed along with His weapons, to both glorify Him and to glorify the weapons. When the Lord is addressed as Shankh-chakra-gadadhara Vishnu, the weapons are also known for their greatness for not every weapon can adorn the Lord. Only the most powerful weapon can.

The Lord (in His various avatars) has used the Sudarsshan Chakra to a) slice the Mandaraachal Parvat to give the devas a churning rod b) to annihilate Shishupal who was unleashing evil c)

Sri Adi Sankara gives us two interpretations of Chakree: a) the wielder of he wheels of samsara, hence Chakree b) the wielder of the Sudarshana which like the mind is swifter than the wind and unsteady, ie, never still, always spinning at great speed (ready for striking).

Gurudev also refers to this allusion to the mind and says, su-darshan means auspicious vision.

On interpreting this, we understand that auspicious vision is one which is not diluted with fear, anxiety, hesitation, doubt, hatred, jealousy or any of the negative emotions that take away from happiness. The presence of any of these forebodes inauspiciousness. Su-darshan thus enables the removing of all these negatives. Once gone, the mind is a clear pool, un-muddied or un-sullied by the particles of negativity. This is one reason why Sudarshana Homam is performed – where there is negativity.

Such a powerful weapon that has the ability to cut at the very foundation of inauspicious thought, belongs to and is wielded by Mahavishnu and hence He is called Chakree.

Om Chakrine Namah!

ॐ चक्रिणे नमः
SALUTATIONS TO THE ONE WHO HAS THE DISCUS
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Sat Feb 20, 2016 10:56 pm

Hari OM

996) Saarnga-dhanvaa – One Who aims His unerring Bow called Saaranga.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Mon Mar 07, 2016 5:42 pm

Hari Om..

996. शार्ङ्ग धन्वा – Shaarngadhanva = One who aims His unerring bow called Saarnga.

The Lord of the Vishnusahasranaamam who Bhishma glorified and in whose words VedaVyaasa ji recorded for us, has some typical and conventional manners in which He is presented or depicted.

In terms of posture He is shown as either riding the Garuda, His vahana;
Lying on Adishesha, the hooded serpent, with His consort Lakshmi ji attending to Him;
Standing with Lakshmiji on a Lotus at times and His four arms adorned as carrying the shankh, chakra, gada and Padma. In some other variations of His form depicted, He is also bearing the vanamala, the garland of forest flowers, the sword Nandaka, whence He came to be known as Nandakee (994) and His bow Shaarnga. It is these that come to be collectively glorified when He is worshipped and called out with:
vanamaali gadhī shārngī shanki chakri cha nandaki
shrīmān nārāyaņo vişņo vāsudevo abhirakşatu||

Protect us Oh Lord Narayana who wears the forest garland, who has the mace, conch , sword and the wheel. And who is called Vishnu and the Vasudeva.

These various adornments of the Lord are in fact weapons for annihilating all that which obstructs our attaining Oneness with Him, Liberation, Union. In the order in which He seemingly employs them, the Shankh Panchajanya made of the five elements, destroys the Ego which is also an assemblage of the 5 elements. [From the total sattvik content of these five elements Antahkarana (the inner instruments) -- constituted of Manas, Buddhi, Ahamkara, and Chitta -- are formed. Tattva Bodha 21.1]

To diminish this ego, the Lord uses the Shankh. When He blows the Pancajanya the single Ego made of 5 elements’ sattva, gets destroyed and thus brings us closer to the Lord.

Using the Nandaka sword, the Lord severs away all wrong thinking and this results in the unbroken joy called Ananda. What we see is that wrong thinking is what causes agitation as we subconsciously struggle to return to right thinking. Nandaka ensures that.

Clarity of perception is ensured by the Chakra which cuts at the very root of inauspicious thought/thinking. As mentioned in 995, “ …. auspicious vision is one which is not diluted with fear, anxiety, hesitation, doubt, hatred, jealousy or any of the negative emotions that take away from happiness. The presence of any of these forebodes inauspiciousness. Su-darshan thus enables the removing of all these negatives. Once gone, the mind is a clear pool, un-muddied or un-sullied by the particles of negativity.“ Yes the Mind was already purified by using the Shankh; however any residual inauspiciousness is cut asunder by the Chakra.

And now Shaarngadhanva – the bow shaarnga; aiming His unerring bow Shaarnga, the Lord removes any impressions of doership in the jiva. With this the ego-principle is totally destroyed. The seeker is now more close to being liberated. This is corroborated by Sri Sankara’s explanation that the Shaarnga represents the senses and egotism.

One commentator, Sri Bhattar so eloquently says that the Sharanga destroys “not only the evil forces, but even the names and status of the enemies, by a mere twang …. and shatters the will of the enemies.”

That is probably a very poetic description of how the Shaarnga works. The enemies of the ego are primarily the sense organs, and we know that the antahkarana is activated by the sense organs, the sense desires. It is these that the Shaarnga weapon of the Lord destroys. No wonder then that Gurudev says, “This bow of Naarayana is glorified in our texts as representing the Ego, as the ‘apex’ of all the sense organs, Ahamkaara-Tattva.”

Om Shaarngadhanvane Namah!

ॐ शार्ङ्ग धन्वने नमः

SALUTATIONS TO THE ONE WHO HAS THE BOW, SARNGA
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Thu Mar 10, 2016 10:52 am

Hari Om
997) Gadaa-dharah – One Who hold His divine Club ( Mace) celebrated as Kaumodakee, which generates and spreads beauty and joy.
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Sun Mar 20, 2016 11:48 am

Hari Om..



997. गदाधर – Gada-dharah = One Who hold His divine Club ( Mace) celebrated as Kaumodakee, which generates and spreads beauty and joy.

The Kaumodakee is a mace that was a gift to Krishna from Varuna devata. Thereafter Krishna used the Kaumodakee in various battles of dharma including the defeat/destruction of Jarasandha. That is how Vishnu-Krishna is shown as bearing the mace or gada, the Kaumodakee.

But the origin of this mace lies in the battle that Krishna and Arjuna committed to wage for Agni devata. This is what happened:
On the west of the Yamuna was a forest Khandava which was festering with demons and ferocious beings. This forest was in the Indraprastha region that King Dhritarashtra gave away to the Pandava princes after his son had unsuccessfully tried to burn them in the wax house. Indraprastha was almost entirely the Khandava forest (Khandavprastha) and was in the care of Lord Indra who was a close ally of the Naga king Takshaka. When Krishna and Arjuna were pondering over Indraprastha they were met by Agni devata who was in disguise. He said he was hungry and had to be fed. When asked who he was, Agni said first commit that you will feed me then I will tell you. And thus Arjuna and Krishna committed. Agni then revealed to them that he had lost his brilliance after consuming ghee at the 12-year long yagna of Swetaketu.
To be restored Agni wished to consume the Khandava forest which was filled with monsters. To help him, he brought the Gandiva for Arjuna and the Shankha for Krishna while Varun devata brought the Kaumodakee.

So the Kaumodakee gada has a range of strengths and interpretations and significance. It is said to stand for intelligence, the power of knowledge and in some other interpretations, the intoxicant of the mind. This intoxicant can be seen from the standpoint of delusion as deluding in nature, as well as as that which removes delusion and wakes uo the individual to his reality. In some Puranas Kaumodakee is seen as Goddess Lakshmi herself. In some interpretations the Kaumodakee is seen as discipline, obedience, abidance, adherence.

If we gather all these interpretations together we see them all pointing at intelligence, the use of intelligence, the trauma caused by lack of intelligence, the resultamt auspiciousness when intelligence is present (Lakshmi devi). Hence Sri Sankara says, “The Bearer of the club called kaumodakI
representing the principle of intellect.”

So while the Chakra cuts at the root of inauspicious thoughts, and delivers a state of auspiciousness, Nandakee severs away all wrong thinking (the way we think, the way we reason out, which is different from inauspicious thoughts, which are the outcome of wrong thinking) and this results in the unbroken joy called Ananda. The Sharnga dhanush removes the ego, and hence doership, including the enemies of the ego, the sense organs and their persistence. And this gada Kaumodakee removes the intellect for it is now a wasted or unusable or unnecessary tool. It is needed when the mind is in doubt but when the mind itself has been removed, then even the intellect is not needed. Wrong thinking was what made me see reality in things and beings and resulted in dependency on them. Since the Nandakee has severed these away and even the ego has been falsified removed – the ego which sought interpretation for its survival (and hence earlier defined the things and beings of the world as necessary for me inauspicious thought, the intellect has no work to do for nothing is being taken to it.

The jiva now sees the Lord in everyone and thing….

In final liberation there is complete falsification of the antahkaranah. Note, until we live identified with the BMI, body, mind and intellect, we depend on all three AND we remain identified with the outer world of things and beings and come to see that as our reality. If we pay attention to the accumulation of vasanas, agaami karmas and so on, then we see that as long as there is agaami there will fructify a portion as our prarabdha and we have to take a body ( of man, animal or other creature) as we need a bhoga-aayatana, a counter for experiences to live out the experiences arising out of vasanas/karmas. But as we evolve, study, hear our Guru and acharyas, contemplate, the identification with the world of things and beings begins to reduce, actions reduce, involvement reduce….. so what is happening is the gradual shrinking of the ego and the senses. Extrapolate on this and we will understand how even the role of the intellect begins to be reduced or falsified – baadhita.

This is the Kaumodakee effect, one may say!

So in the last verse of the Vishnusahasranaamam, Veda Vyaas ji has brought all the adornments of the Lord together to tell us through Bhishma ji that the Lord we worshipped through all these 995 naams is that same Vishnu Bhagawan who we see carrying the 6 adornments of Panchajanya shankh, Sudarshan chakra, Shaarnga dhanush, Kaumodakee gada and the Nandakee sword – 6th is next!

And when we thus worship this most beautiful Lord, using His 1000 names, gradually our identification with mithya reduces (outer world which although seems real is in fact false because it is not sustainable, is transitory) and our inner equipment (upadhis) are falsified so that even if we see the world and the relationships (mirage-like) we come to know that these are not real and not dependable. And that is why we see that same Lord in the end of the sahasranaamam, who brings about the gradual falsification of our worldly knowledge, along with the rise of the Real Knowledge.
This rise of the True Knowledge is simultaneous with the falsification of the inner equipment that we need for dealing with the word of things and beings.

Hence in this last stanza we see THAT Lord who is adorned with His weapons. Kindly note most of these naams appeared earlier too but then we saw then as weapons which the Lord used to annihilate evil and establish dharma in the macro world. Now we see Him with those very same weapons as ADORNMENTS to complete our worship of the Lord, to recognise Him, and know the saguna form of the One we have been glorifying.

Om Gadadharaaya Namah!

ॐ गदाधराय नमः
SALUTATIONS TO THE ONE WHO BEARS THE MACE (KAUMODAKEE)

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Sun Mar 20, 2016 4:52 pm

Hari OM

998) Rathaanga-paanih – One Who has the wheel of the chariot as His weapon.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Thu Apr 07, 2016 7:31 am

Hari Om..

998. रथाङ्ग पाणिः – Rathaang paNih = On who has the wheel of the chariot as His weapon

Direct reference is to the Lord wielding a chakra – that chakra is literally the wheel of the chariot and spiritually or ‘Vedantically’ reference is to the Chakra as a protector of devotees.

But when Chakra has already been addressed, why repeat? Gurudev says the sin of repetition does not apply; it is quite natural in hymns that glorify the Lord. But since we are also analysing the text intellectually, philosophically (Advaita philosophy), we will look at all aspects.

The other question remains, if reference is to the chariot wheel, how does that gain sanctity in the face of the more revered, authenticated weapons of the Lord?

Let’s see.

In this stanza so far we were given the different weapons that adorn Lord Vishnu so that as we complete the glorification of the Lord, we also visualise Him as the One Lord to be glorified and we visualise Him with those unique weapons that are His and His alone. Weapons that have and will bring liberation from sorrows and difficulties to every seeker who chants this 1000 naamas.

Lord Vishnu is traditionally depicted with four arms. But six arms and more arms as in His viswaroopam are also seen. In each of these forms more and more weapons are seen wielded by Him. Each weapon has a story behind it, where it was acquired, as a gift from whom, as an offering from whom and so on.

But in every case, the Lord has wielded His weapons to protect dharma, to establish dharma, to save His devotee or an entire clan of His devotees (that is how we also have Agranee (218) as the Lord as guide for the individual and Gramanee (219) – the Lord as guide for a collective community, group, clan and so forth.)

Now we are at the tail end of this superb stotram. Will be good to remind ourselves of some few facts. This will help us understand why Bhishma ji mentions Rathaangapaani here, a naam that is pointing to saving a devotee and not a collective as in the cases of shankahbhrit, chakree, shnarngadhanva, gadadharah…

If we saw Arjuna broken and depleted even before the war began – leading to the Lord’s song, the Bhagvad Gita – then at the end of the war we see a consumed, exhausted-in-mind Yudhishthir who after seeing the havoc wreaked by the 18 day war is now also seeing his most wise and revered grandfather Bhishma ji grievously injured. The difference is simply this: Arjuna could not deal with his imagination of losing his teacher and grandfather; now Yudhishthir cannot deal with the reality of having caused them fatal injuries. The vision of a strategic lie spoken to Drona, the teacher under whose tutelage he had grown up -- was also plaguing him.

This is when Sage Vyaasa and Krishna ask Yudhishthir, to ask Bhishma any questions he might like to. Partly a traditional interaction with a revered elder about to depart; partly therapeutic for Yudhishthir in his mentally depleted state.

And Yudhishthir, epitome of dharma and love for mankind, for praja, for his subjects, for his family, asked Bhishma ji what was the simplest and most effective means for man to find everlasting peace, happiness and inner quiet. And Bhishma ji says:

vishnor nama sahasrasya vedavyaso mahamunih |
chandonustup tatha devo bhagavan devaki sutah
||


Now any stotram at the beginning will give a brief introduction to who is the scribe of a stotram, the author, the meter in which it has been composed (chandas), and who is the deity being worshipped.

And it is here that Bhishma ji says the Lord being worshipped is Lord Krishna – Bhagavan Devaki sutah, the son of Devaki.

Therefore although he has glorified Lord Vishnu throughout in 997 naams (so far), in the 998th, as he paints the picture of the Lord of the sahasranaam to Yudhidhtir, mentioning the various weapons in each of His hands, he lastly comes to Rathaangapaani – a part of the chariot in His hand ratha-anga-paanih.

Hence He who wields in one hand a wheel of the chariot. The symbolism is awesome because Krishna as the sarathy of Arjuna, in the war, does not have any weapons. Why, he had even declared he would not lift any weapon or fight. This was the precondition on which he consented to be Arjuna’s charioteer. But what happened in the war is that this same Bhishma attacked Arjuna very fiercely, raining wave after wave after wave of arrows at him which Krishna the able charioteer parried by moving the chariot efficiently each time. But finally the chariot gave way and half collapsed. It was at this stage that Krishna broke his vow – a vow he had taken that he would not pick up any weapon. While he did not, technically, he did pick up a stray object and wielded it as if a weapon and rushed at Bhishma, furious.

Can Bhagawan be furious with His devotee? No! But here Krishna was protecting dharma and Gurudev says anger should be kept in your pocket; take it out when it needs to be applied, apply it and put it back. Don’t let it linger outside. This is what Krishna ddid too.

Once again here we find corroboration for the justification for why Rathaanagpaani appears here. This is most thrilling.

This is the last weapon that Bhishma sees the Lord of his sahasranaam wielding!

As he sees Krishna rush at him, Bhishma’s bow that was raining arrows at Arjuna, stops, freezes. In a deeply meditative state of savikalpa Samadhi, he drinks in the beauty of his Lord establishing dharma, a dharma he himself as the leader of the opposition had been unable to uphold but had instead thought keeping a vow was dharma. A false dharma that he as the commander-in-chief of the Kauravas had been upholding so far: protecting the head of the Kuru clan as he had vowed to his mother and father Shantanu when he made that most severe vow tp protect the family and allow his father’s son through Satyavati to be King. It was this vow that Krishna was admiring but also shattering when he raced towards Bhishma.

But for Bhishma, he was seeing the Lord of his mind come towards him to eradicate his only vasana – dharma! For the Lord says, even dharma has to be dropped finally.

And the final moment had come for Bhsishma.

The Lord Vishnu who he had seen always with Pancajanya, Shankha Chakra, Gadadhara….. that Lord now raced down the dusty raised battlefield, blood trickling from one side of His body, a body that was mere garment for the Lord! The usually well groomed Krishna was now all disheveled… his hair flying all over, ……….

…………………….what Bhishma saw was the Lord who protected His devotees even if He had to discard dharma.

And Krishna, the Lord of the Vishnusahasranaamam had just broken His promise to protect a reluctant Arjuna who would not raise his bow against his grandfather even though the latter was plundering him with arrows!

What a beautiful dilemma, what a fantastic battle of the dharmas of three beings, one the Lord Himself!

It was this beauty that stayed etched in the mind of Bhishma and this is why the last weapon he describes is the chaiort wheel which of course the Lord used verily as the Chakra itself, hence while it is the chakra of dharma protection that is being referred to here spiritually, the fact we see historically is the wheel of the disabled chariot.

And after describing the Lord’s various weapons, Bhishma adds Rathaangapaani to offer his final obeisances to Lord Krishna who Veda Vyaasa later makes the Lord of the sahasranaam (Bhagavan Devaki sutah). For, as Bhishma takes one name after another, it was Veda Vyaasa who strung them together.... into a stotram. And to tell us that this glorification was made possible entirely owing to the Lord as Krishna.

For Bhishma, it was also his final prostration to the Lord….

What a way to die!

Above all, what a way to live!

OM RATHAANGAPAANAYE NAMAH
ॐ रथाङ्ग पाणये नमः

SALUTATIONS TO THE ONE WHO IS ARMED WITH THE WHEEL IN HIS HAND
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Fri Apr 08, 2016 10:06 am

Hari Om...

I just realised I made a statement that is wrong.

kINDLY SEE THIS PARA: If we saw Arjuna broken and depleted even before the war began – leading to the Lord’s song, the Bhagvad Gita – then at the end of the war we see a consumed, exhausted-in-mind Yudhishthir who after seeing the havoc wreaked by the 18 day war is now also seeing his most wise and revered grandfather Bhishma ji grievously injured.

THAT SHOULD READ: If we saw Arjuna broken and depleted even before the war began – leading to the Lord’s song, the Bhagvad Gita – then towards the end of the war, on day 10, we see a consumed, exhausted-in-mind Yudhishthir who after seeing the havoc wreaked during these 10 days is now also seeing his most wise and revered grandfather Bhishma ji grievously injured. For the Vishnusahasranaama was spoken by the great Bhishmapitamah on day 10 of the war.

Truth is also that during Bhishma's commandeering the war did not see as much bloodshed as it did after him. Day 11 to 15 the commander-in-chief was Drona; After he was felled, Day 16 and 17 saw the appointment of Karna; after Karna was killed Day 18 was Shalya and then the night of the 18th day, after Shalya was killed it was Ashwattama. Yudhishthir was yet to see the worst, but his devastation lay in watching his grandfather so grievously wounded.

Hari Om
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Fri Apr 08, 2016 9:59 pm

Hari OM

999) Akshobhyah – One Who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be. Ever peaceful.

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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby meera » Mon Apr 18, 2016 9:53 am

Hari Om..

999. अक्षोभ्यः Akshobhyah – One who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be.

This is the meaning that Gurudev reveals for Bhagawan as Akshobhyah. The meaning points to a connect with the weapons we have seen so far in this verse 107: Samkhabrit Nandakee Chakree, Shaarngadhanva Gadaadhara Rathaangapanee. These, we saw were the adornments on the Lord Vishnu as He is traditionally known in His form as the One we worship.

Although this naam had been seen earlier in stanza 86 (801), which sought to show us that this entire creation is the Lord Himself, it is not a repetition in stanza 107. The context is completely different in 107 and Akshobhyah is to be understood in this new context.

In 86, the jiva was slowly coming to see the Lord as the entire Creation. Until then he was anxiously trying to find the Lord in everyone and everything – but gradually as he examined the creation around him, he comes to see that all creation is verily wrapped together as the Lord. And from ‘all this is the Lord’ or ‘all these are the Lord’, he now sees that ‘the Lord Himself is everything.’

For, in stanza 86, the seeker was seeing the entire creation as the means for bringing to him all experiences needed for his liberation. So objects, the people, the desires, the relationships, the hopes, the expectations, the anticipations, the disappointments, the losses, the realization (of the losses) -- were all seen as small waves that the Lord causes to be created in Himself, upon Himself. That was why stanza 86 referred to the creation as the Lord when it said Mahahrado mahagarto mahabhooto mahanidhih. So the seeker saw samsara as the oceanic waters rising up, wave after wave, falling and rising again... but all through being just water. And instead of identifying with the waves, he sought to just be water.

Now in 107, once again his perspective is being shifted gently – from the things and beings (creation) which make up the Lord (mahahrado mahagarto mahabhooto, mahanidhih), he is being told by Bhishma pitamah to shift the gaze beyond, to see the Lord Himself, beyond the things and beings, as the weapon wielding Lord Vishnu as we have worshipped Him, the creator, the Cause, the prime mover.

So there is no repetition. Then Akshobhyah was used as He who remains unruffled regardless of the variety of experiences He allows to play upon His self for the Jiva --- objects, people, desires, relationships, likes and dislikes, etc, are all small waves that the Lord causes to be created in Himself, upon Himself... but the ‘Owner’ of all these experiences, the Lord, is Himself unruffled by their play.

In 86, the Lord was all Creation, Isvara. In 107 He is Brahman, the weapon wielding Vishnu of the Visvaroopam. This is the difference (to my mind). Then we were seeing the Lord as all of Creation and the Lord as all the experiences. That was why it was also necessary to see the Lord as unruffled.

In para 107, naam 999 we are seeing the Lord in His ever glorious form holding all the weapons of destruction of the jiva-seeker’s vasanas.

That was why in 992, we saw the Lord as Paapanaashanah – the One who enables the liquidation of our vasanas by bringing to us experiences that will nullify our past actions. And once the vasanas are removed, the jiva will be/unite with/unravel/arrive into Brahman. For this He uses the symbolic weapons of sankha, chakra, gada etc… and He will use them without bias, without being ruffled or perturbed when it comes to cleansing us of our remnant vasanas, for He had committed to being our Guide in 218 (Agranee) and He will accomplish our union with Himself. For He had made this promise and Bhishma pitamah reminds Yudhishthir (and us) of that promise:

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah


…. And hence He is Akshobhyah, His protection is unconditional and fearless. That was why when the young Sri Rama is faced with leaving home with Sage Vishvamitra, to protect the yagnas of the great sages, He is Himself willing and ready, uncaring of having to leave home and comfort of parental love; but being an uttamapurusha, He awaits His father’s permission.

Unruffled. That would be at the level of the mind (but then the Lord does not use emotion); hence we must stay with the context again and examine the power of these weapons in stanza 107: all these weapons listed here are undefeatable, cannot be vanquished, cannot be destroyed or shaken; and the Lord applies the weapons when we reveal the symptoms.
Sri Adi Sankara says, “thus equipped with the various weapons, He is said to be unassailable.” That does not be taken to mean that He is unassailable because He has these weapons, as if without the weapons the Lord cannot perform. But, no matter what the jiva’s condition, whether of his mind or of his external environment, the Lord’s weapons are precisely crafted by Him to rid us of that condition. The weapons are created according to the classifications of the jiva’s possible conditions. For each category of conditions the Lord has weapons which are symbolic of that category, but which we saw being used by Him earlier for ridding a similar condition, hence the weapon came to be symbolic of that condition.
In short, no matter what our difficulty, condition, foolishness, He cannot be ‘defeated’ by the condition; He defeats our conditions to conquer the Goal for us. For He is our Agranee. Hence let us not worry at all. Just surrender and hand ourselves to Him.

Gurudev says, “One Who cannot be exasperated by anyone, by any act or acts, however blasphemous they may be; One Whose peace and calm cannot be stormed out by any happening in his outer world; Ever-peaceful. The term suggests Infinite patience, love and kindness towards man and his frailties".

It seems the reference could be to His naam as RathaangapaaNi, where we are told in the Mahabharat that when Bhishma attacked Arjuna (with the loving grandfatherly intention to goad his dearest child to perform, to fight, to do his dharma), Krishna seeing a hopeless Arjuna reluctant to fight back, picks up the wheel of the chariot and angrily rushes at Bhishma.
Now we see the beauty of the God-devotee love. Krishna did that to fulfil Bhishma’s word: when Krishna had sworn He would not pick up a weapon during the war, Bhsihma swears he will make Him do just that. The love of the Lord for His dearest devotee was such that He allowed Bhishma’s word to be fulfilled and His act of attacking with the wheel (ratha-anga) was the fulfilment of that. Whereas look at Bhishma, he is so filled with pain edged love on seeing his Lord break His own promise and pick up a weapon, but seeing Him run through the battlefield, Bhishma is overcome with the beauty of the Lord with the wheel (RathaangapaaNi), His hair flying, the dust all over His face, the blood trickling down His face… but Bhishma does not think the Lord is angry, for He cannot be angered, cannot be upset, cannot be ruffled. Hence he adds in the fitness of things that even if the Lord did pick up the wheel, He is unassailable, un-ruffle-able, and Gurudev says ‘He is One Whose peace and calm
cannot be stormed out by any happening in his outer world; Ever-peaceful!’
What a fitting naam this is! Om Akshobhyaaya namah!

ॐ अक्षोभ्याय नमः

SALUTATIONS TO THE ONE WHO IS UNSHAKABLE



Hari Om
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Re: Vishnu Sahasranama - Thousand Ways To The Transcendental

Postby murugans61 » Mon Apr 18, 2016 1:29 pm

Hari OM
1000) Sarva-praharanaayudhah – He Who has all implements for all kinds of assault and fight.

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