Lord Shri Vishnu Sahasranama Part: 79
Posted by kathavarta on November 9, 2009
Stanza::78::
Eko naikah savah kah kim yat tat padam-anuttamam
Lokabandhur lokanatho madhavo bhakta-vastalah ..78
725. Eko: One without any kind of differences that are internal or that relate to similar objects external or to dissimilar objects.
“The One. The One-without-a second.” As the Infinite is without any of the three distinctions, He, Sree Narayana, the Brahman, can only be the One without any otherness.
726. Naikah: One who has numerous bodies born of Maya.
“The Many.” One who, though the One, yet plays in the bosom of all the living creatures. Just as we are one entity, but our thoughts are many, the Supreme Consciousness, Sree Narayana, though One, His reflections as ‘Jeeva’ play in all mind-intellect-equipments. Because He is thus seen to be manifested in the world of plurality, He is “Not One.” Again, “The One” is a definition, a quality. The Lord is Indefinable, quality-less (unqualified). Hence after making the student grasp that He is “The One,” where the pluralities are all merged, the teacher is immediately pointing out that He is “Not even One” For, to conceive “The One” is to conceive the Truth with our intellect-He is to be experienced on transcending the intellect. “The One” has a meaning only with reference to the many. “The One” is a relative statement. To show that the Infinite is to be “experienced” by the “becoming” and not by “knowing,” the teacher has negated “Not even One.” Sruti says “The Lord sports with many forms by His Maayaa.”
727. Savah: That Yagya in which Soma is made.
“He Who is of the nature of the Sava-Sacrifice.” The sacrifice in which the Soma juice is squeezed out is called Sava.
728. Kah: The syllable ‘Ka’ indicatesjoy or happiness. So it means one who is hymned as constituted of joy.
“Happiness.” One who is of the Nature of Bliss. Since He transcends the body-mind-intellect-equipments, which are the seats of sorrow, in Him there can be only Bliss. Or Kah means a question: He Who is ever a “question without an answer” to the human intellect-He who can be experienced only on transcending the intellect and not apprehended through intellection.
729 Kim: One who is fit to be contemplated upon, because He is the summation of all values.
“What.” Since the Lord is the final Goal to be reached, Ho is the On, Who is to be enquired into or diligently sought through constant questioning upon What is His Nature Also because the Truth is realised through this process of enquiry and discrimination-the final Goal of all “What” enquiring-the Lord, is termed here a, “What,” (Kim).
730 Yat: One who is by nature existent. The word ‘Yat’ indicates a self-subsisting entity.
“Which.” The pronoun “Yat” means “that which is self-existent” Hence in the Upanishad, we find the usage of this term frequently. It may also be noted that the pronoun “Which” (Yat) denotes an already existing object Thus the Self-existence of the Supreme Reality, independent of the existence and non-existence of things in the world is indicated when Lord Sree Hari is termed as “Which.”
731 Tat: Brahma is so called because He ‘expands’.
“That.” The Supreme is indicated by this term in all the Upanishadic literature, and one of the Mahaavaakya is “That Thou Art” Here “That” means the Truth that is not comprehended now, but is to be apprehended through listening to the Teacher (Sravana), reflections upon what you have heard (Manana) and meditation (Nididhyaasanaa). In Geeta, Bhagavan says “Om Tat Sat” are the three designations of Brahman” Or again, the term Tat can mean, “That which expands all the world of plurality:”
732 Padam-anuttamam: Braman is ‘Pada’ or Status, because He is the goal of all Moksha-seekers. It is Anuttama, because It is that beyond which there is nothing else to be attained.
“The Un-equalled Stare of perfection The Supreme State of Truth.” Lord Vishnu is the Way and the Goal and the very pilgrimage. “He than whom there is no Higher.”
733. Loka-bandhuh: “Friend of the World.”
Everyone is inextricably bound to Him in His Love Infinite, and He is the Father to all. Since there is no well-wisher or friend dearer than one’s own Father, He is the One unfailing sure Friend of the world of beings and things. The Lord serves for the uplift of the world whenever the creatures come to suffer sorrows created by their own immoral negative ways.
734. Lokanathah: One to whom all the worlds pray.
“One Who is the “Lord” of the World,” or “One Who is ‘solicited’ by the world of beings for the fulfilment of all their desires and needs. Or it also means, “One Who ‘adds glory’ to the world. There are also interpretations for the term ‘Naath’ which express “ shines, praised by or loved by”: in all these different meanings, Sree Hari is described as the Lord of the World Lokanaatha.
735. Madhavo: One who was born in the clan of Madhu.
“One Who was born in the family of Madhu.” The Vaisaakha-month is called Maadhava- month because the Lord is the Spirit of Beauty behind the Spring and its regal lush.
736. Bhaktavatsalah: One who has got love for devotees.
“One Whose Love for the devotees knows no bounds.” He is ever merciful and endlessly kind towards His devotees.
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