Vishnusahasranama

[Guest guest]

Dear All,

 

Recently I was asked to read Vishnu Sahasranamam

everyday by elders of the family. On hearing this I

started wondering from where would I get the text in

English and somewhere in the corner of my heart I felt

I would get it and to my surprise I started receiving

the messages related to Vishnu Sahasranamam thru this

Group. From the bottom of my heart I thank the

efforts of Arun Reddy in sending the messages. I

truly feel it is our beloved Baba who had designed

this as I am also one of the devotee of our beloved

Baba.

 

Baba bless us all

 

Shriniwas

 

--- Arun Reddy <arunreddy_n wrote:

 

> Stanza 5

> svayambhooh sambhur aadityah

> pushkaraaksho mahaasvanah

> anaadi-nidhano dhaataa

> vidhaataa dhaaturuttamah.

>

> (37) Svayambhooh -The one who manifests Himself

> from Himself is considered as self-made. Everything

> born or produced must have a cause. The Supreme is

> the cause from which all effects arise, and Itself

> has no cause. This un- caused Cause-of-all, this

> Ultimate Cause, with reference to which every thing

> else is considered as ‘effects’ is in itself the

> Absolute Cause. This idea is indicated by the term

> Self-made (Svayambhooh).

>

> (38) Sambhuh -He who brings Auspiciousness- both

> inner goodness and outer prosperity to His

> devotees. Sambhuh is one of the famous names of Lord

> Siva. By using this term in invoking Vishnu, by its

> suggestion, it declares that Vishnu and Siva are

> not two Divine Entities, but they are both

> manifestations of the One Essential Reality.

>

> (39) Aadityah-The Truth (Purusha) that glows with

> a golden splendour in the solar orb is called

> Aadityah. There are twelve Aadityas and of them One

> is called Vishnu. Krishna Himself declares, ‘I am

> Vishnu among the Aadityas’ -Aadityaanaam Aham

> Vishnuh- (Geeta Ch. 10, St. 21). The word Aaditya

> can mean ‘Son of Aditi’-signifying the one who was

> born as the son of Aditi in His Vaamana

> incarnation.

>

> The term Aadityah can also mean in Sanskrit ‘One

> who is like the sun’. The Sun is the one who

> illumines all, and every living creature draws its

> nurture and nourishment directly or indirectly

> always from the sun alone. In the same way Brahman

> is the one Sun in the universe of living creatures

> illumining all experiences of all creatures.

>

> (40) Pushkaraakshah -One who has eyes like the

> lotus. Joy and Peace in the bosom of an individual

> are expressed in the world outside at no other point

> so vividly as in the eyes. The One, whose inner

> peace and joy, beaming out through His eyes, bring

> into the devoted hearts all the aesthetic beauty and

> romantic thrills of seeing a lotus dancing in the

> breeze, In short, the term indicates the Lord who

> with His beautiful looks, magically lifts all the

> sorrows in the devotee’s heart and fills it with

> Peace, Joy and Perfection.

>

> (41) Mahaasvanah- One who possesses thundering

> voice of compulsion: Svana means ‘sound’. One whose

> ‘call’ is thundered in all hearts, familiarly known

> as the ‘compelling whisper’ of the Higher. Or,

> Svanam can also mean ‘breath’; and so, the term can

> mean, ‘He whose great breath is the very Vedas’.

> “Thus, O Maitreyee, this has been breathed forth

> from this great Being what we have as Rigveda.

> Yajurveda” -Brihadaaranyaka Upanishad (4.4.10). In

> the Spiritual literature of India we often read

> Vedas described as His breath; He breathed out the

> Vedas (Nih-svasitam).

>

> (42) Anaadi-nidhanah –One who has neither birth

> (Aadi) nor death (Nidhanum). Thus One who is

> changeless is Anaadi-Nidhanam; for, any change

> should include the death of an old condition and

> the birth of newer condition. To the Immortal and

> the Immutable, change is impossible.

>

> (43) Dhaataa- One who is the Substratum for the

> world of names and forms. And who supports all

> fields of experiences in all. He who is the screen

> for the cinema of empirical experiences’ (Visvam).

>

> (44) Vidhaataa -The One who is the Dispenser of

> all ‘fruits-of-actions’. In the Karma-kaanda portion

> of the Vedas, Eesvara is described as the Dispenser

> of fruit (Karma- phala-daataa Eesvarah). He is the

> Lord who is behind this universe of scientific

> truths and rhythm. He is the One who has not only

> ordered the laws of the nature, but he is the one

> afraid of whom, the phenomena dare not disobey his

> laws anywhere at any time. The light of the sun,

> the heart is the fire, the sweetness in the sugar,

> the pains in the sin and the joy s in goodness, are

> all their ‘nature’ and none dare ever disobey these

> laws. The one who is thus the unquestionable law

> behind the entire universe of laws is Vidhaata.

>

> (45) Dhaatur-uttamah –the fundamentals that form

> the reinforcement on any existent thing are called

> Dhaatu. In science of life, as explored by the

> Rishis, all corporal forms have risen form and

> exist as composed of some definite ‘elemental

> factor’ called the Dhaatus. Of the end less

> varieties of Dhaatus available in existence, the

> subtlest Dhaatu, without which no existence, is

> ever possible, is the chit Dhaatu, and this is the

> Dhaatu-ruttamah.

>

> Though very rarely, we do find some commentators

> splitting this word into two as Dhaatu and uttama.

> But in the majority of the cases we find it taken

> to form one term and explained as ‘the subtlest of

> the Dhaatus’.

>

> For More Information on Vishnusahasranama

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as the One who has, in the form of the atmospheric air, filled the universe. He

is the One who sustains life in all living creatures as the life-giving

atmospheric air. Here, the present term “Paavanah” means the One who gives this

life-sustaining power to the atmospheric air. It is very well-known that the

moving air (Breeze) purifies more than any other known thing in the world. This

purifying power is acquired by the atmosphere by His Grace. In short, He is the

secret glory that lends the atmosphere, the very life-sustaining property for

the air, and He is the dynamism that moves the air. 293. Analah -The term

itself means Fire. So He who is in the form of fire, and sustains life. A

certain amount of minimum thermal heat is necessary for life to continue, be it

in the human body or be it in the Earth itself. This warmth of life in the world

around and in the organism itself, without which life cannot continue. that

mighty

warmth of life is none other than the Lord, and hence, He is called Analah. Also

the term ‘Ana’ has the meaning of Praana, and ‘La’ means to receive. Therefore,

the term can also imply “One who is the very Self, the very Vital Factor, in

the Praana”. 294. Kaamahaa -One who destroys all desires. Desires spring

forth from the Vaasanaas. We can experience the Self only on transcending the

vaasanaas. Just as the sun is the destroyer of night, similarly, the Pure

consciousness, the Atman and the Vaasanaas cannot remain at the one and the

same time. The Vaasanaas end when the Atman is experienced. From the devotees’

stand-point, He is the One who fulfils all his desires. Or He who is the father

of Kaama, Pradyumna, which again is one of the names of Vishnu. Desire is the

source from which endless series of other sources of sorrows flow into the

human life. When a desire arises in the mind, only two things are possible.

Either we fulfil the desire or we do not. In case we get our desires fulfilled,

it is natural for the human mind to crave for more and thus he becomes restless

due to greed. If, on the other hand, the desire is not fulfilled, anger rises

and when anger increases, it brings about delusion of the mind and makes the

victim see things in others, in himself and the situation he is in, which are

not in fact there around him. In such a deluded one, Wisdom slips away and,

naturally, therefore, his discriminative power cannot function, since he cannot

judge the present situation with reference to any standard ideal that he had in

the past. When the rational discriminative power fades away that man falls

completely off the dignity of mall and becomes worse than a brute. Geeta

charters thus, a steady psychological fall in a spiritual being, and this

entire chain of self-destruction springs forth from desire. A devotee, or a

meditator, when he approaches this Great Reality, existing in the

subjective Core of his own personality, he transcends all the realms of his

desires and passions and, therefore, this Great Inner Self is indicated here as

the “Destroyer of all Desires”. He is the One who fulfils all desires in His

devotees, and thus bring about a calm fullness of joy within. 295.

Kaama-krit -One who fulfils all desires. The implications have been indicated

in the analysis of the previous term. It can also mean as the Very Creator of

the Lord of Love-Kaama Deva. Even though desires spring forth from the realm of

the Causal Body, constituted of the Vaasanaas without the thrilling touch of the

Self, even Vaasanaas cannot express all by themselves. In that sense of the

term, the very agitations of desire, erupt from His Grace. Hence, He is called

the Kaama-krit. 296. Kaantah -One who is of enchanting form. Infinite Beauty

is the very nature of the Self, and the Upanishads

define the Self as Saantam-Sivam-Sundaram. The aestheticism in man craves for

harmony and where we experience the greatest of harmony, there we detect the

presence of beauty. In front of beauty, the entire personality of an

intelligent man becomes calm and peaceful, hushed in silence, transported to

ecstasy. These are moments when the meditator has transcended his Sheaths and

is in union with the Pure Self. Naturally therefore, the Pure personality of an

intelligent man becomes calm and peaceful. Self is indicated here as

Kaantah-Divine Auspicious form of Absolute Beauty. 297. Kaamah -One who is

the beloved. Not only He is the beloved of the devotees, but every activity of

all living creatures is an attempt at courting and winning bliss and happiness.

The Blissful Self is the goal of all creatures in life. Even insignifical1t

unicellular organisms revolt against pain, and they too seek happiness. Man is

no

exception. The Infinite Bliss which is experienced only on transcending the

body, mind and intellect, is that which is constantly demanded by every

organism that breathes in this universe. In the ignorance of this All

Satisfying Goal, the world suffers. That Lord is the beloved of all devotees,

and in fact, He is also the beloved of even those who deny Him and run after

the sense- objects. The theist seeks Him through devotion or meditation. The

atheist too seeks Him only in and through all his diligent pursuits of the

sense-stimuli. 298. Kaamapradah –One who supplies the desired objects; One

who fulfils all desires To the devotee, the Lord, is the giver of all desired

objects, and to a man of meditation, the Lord is that state-of-mind where all

desires are fulfilled- in the sense that no more can any desire linger in his

heart after the Experience-Divine 299. Prabhuh -He is the Lord, the Master,

the Owner, the

proprietor. One who has all powers to do, not to do and to do otherwise is

called the Great Lord. http://groups.msn.com/