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SLOKA 12

105. vasuh  
106. vasu-manAh
  
107. satyah
  
108. samAtmA
  
109. sammitah
  
110. samah
  
111 amOghah
  
112. puNdarIkAkshah
 
113. vRshakarmA
  
114. vRshAkRti




105.  vasuh

a) One who dwells in the hearts of His devotees.
b) One who dwells in the Milk-Ocean.
c) One who is the wealth that His devotees seek.
d) The best among the eight vasus - pAvaka.
e) One who lives in the sky.

This nAma occurs two more times (nAma 271 and 701).

a) & b): vasati iti vasuh - One who dwells.

He dwells in the hearts of His devotees even with a small amount of devotion, and He dwells in the kshIrArNava. SrI krshNa-prEmi in one his upanyAsas remarks that SrIman nArAyaNa chose to dwell in the Milk-Ocean as if to be nearer to those devotees who are not yet accomplished enough to join Him to SrivaikuNTham, or as if He can be closer to the devotees so as to rush to help those who need Him.

We have the following from the srutis -

"sa lokAnAm hitArthAya kshIrOdhE vasati prabhuh" -
The great Lord resides in the milk ocean for doing good to the people of the world.

"Esha nArAyaNah SrImAn kshIrArNava nikEtanah" -
This nArAyaNa is always with Lakshmi, and resides in the Milk-ocean (HarivamSa 113.62).

c) The word vasu also means wealth - vasati nItimatAm gRha iti vasu.
In gItA we have vAsudevah sarvam - vAsudeva is everything (gItA 7.19). He is the wealth that great men seek.

d) He is vasu because He is one of the eight vasus. Sri Sankara gives the following reference to the gItA to support this interpretation - vasUnAm pAvakaScAsmi - I am pAvaka among the vasus (gItA 10.23).

e) One who, as air, moves about and has residence in the mid-region.
In kaThopanishd we have vasurantiksha sat ( kaThopanisahd 2.5.2).

106.  Om vasumanasE namah

vasu-manAh -

a) One who has a  'wealthy' or rich mind.
b) One who has a mind which thinks of His devotees as a treasure.

a) BhagavAn is vasu-manA because His mind is unpolluted by anything such as rAga, dvesha (attachment, hate), and similar secondary afflictions such as mada or infatuation. He has a mind which has none of the sins of passions and pains, none of the storms of desires and jealousies, none of the quakes of likes and dislikes.

b) Sri kRshNa says in the gItA that the high-souled man is very hard to find - sa mahAtmA sudurlabhah - gItA 7.19.

107.  Om satyAya namah

satyah -

a) The Truth
b) One whose form is made up of prANa, matter and sun
c) One who is well-disposed towards the good.

This nAma occurs two more times later (nAma 213, 873).

a) The most commonly known meaning for this word is Truth. The direct support for this interpretation comes from mahAbhArata -

"satye pratisThitah kRshNah satamasmin pratishThitam |
sattAsattE ca gOvindah tasmAt satyah satAm matah ||   (udyOga parva 69.12.13)

"KRshNa is rooted in satya and satya is rooted in kRshNa. Existence and non-existence are grounded in govinda. So great men opine that kRshNa is Truth itself".

b) Sri Sankara gives the following from aitrEya AraNyaka in support of the second interpretation - 
saditi prANAstItyannam yamityasAvAdityah - sat means prANa, ti means food, and yam the sun. He is satya because His form is made up of prANa, matter and sun.

c) satsu sAdhutvAt satyah - He is satya because He is well-disposed (excellent) towards the noble souls. The pANini sutra that supports this interpretation is tatra sAdhuh (4.4.98) - 
tatrEti saptamIsamarthAth sAdhurityEtasminnarthE yatpratyayO bhavati - 
The affix yat comes after a word in the locative construction, in the sense of 'excellent in regard thereto'.

Sri ChinmayAnanda points out that in philosophy, satya is that which is the same in all three periods (past, present, and future). He is the the only one who fits this definition, and so He is satya.

108. Om samAtmanE namah

samAtmA - One who has an even mind.

One whose mind is undisturbed by love or hatred. He is also sama AtmA since He does not distinguish one from another when it comes to His thoughts on His devotees. Since He is the soul in everything, He finds no distinction between them. Since He is unattached to anything, He sees everything and everyone as equal.

109. Om sammitAya namah

sammitah -

a) One who has let Himself be understood (controlled) by His devotees.
b) The One Truth who is accepted by the Rshis and revealed in the upanishads.

Either meaning seems to be based on the word sammata - accepted. The first interpretation is by Sri Bhattar, who points out that this name signifies that He willingly accepted the role of being 'controlled' by devaki, kausalyA, yasoda, dasaratha, vasudeva, etc. He chose the parents to whom He was going to be the child, and then 'played' the role of the child willingly.

Sri chinmayAnanda points out that sammita can mean that He is the only one who is the accepted Truth or sammata by the Rshis and the upanishads.

The advaita pATha is asammita, which is interpreted as referring to One who is limitless or immeasurable.

110. Om samAya namah

samah - One who treats all His devotees equally.

In gItA we have "samO'ham sarva bhUtEshu" - I am equally disposed towards all beings (gIta 9.29). 
Sri Sankara interprets the meaning as One who is the same at all times. 
He gives another interpretation also - He is (sa) with (mAyA) lakshmi always; therefore, He is sama.

111. Om amoghAya namah

amOghah - One who always gives fruits to those who worship Him.

MOgha means futile. Mogham nirarthakam is amrakOSa. AmOgha is the opposite of it. We have the following from rAmAyaNa -

"amOgham darSanam rAma na ca mOghah tava stavah |
amOghAstE bhavishyanti bhaktimantaSca yE narAh || (rAmAyaNa yuddha 120.31)

"o rAma! A sight of You is never futile. The praise of You is also never futile. 
Those who are endowed with devotion to You will always be successful in their life".

112.  Om puNdarIkAkshAya namah

puNdarIkAkshah -

a) One whose eyes are beautiful like the lotus flower
b) One who resides in the heart space of everyone and observes all
c) One who is like the eye to the residents of SrIvaikunTham.

puNdarIkam means lotus flower. PuNdarIkE iva akshiNI yasya sah puNdarIkAkshah - One whose eyes are beautiful like lotus flowers. lingAyatasUrin in his bhAshya for amarakOSa gives a second interpretation as well - puNdarIkam hRtkamalam akshatIti vA - One who pervades the heart space - akshati pervades. SrI Bhattar gives the meaning 'vaikuNTham' to the word puNdarIka based on the following, and interprets puNdarIkAkshah as One who is the eye for the residents of SrIvaikunTham -

puNdarIkam param dhAma nityam aksharam avyayam |
tadbhavAn pundarIkAkshah ........ ||

PuNdarIka is the Transcendental world which is eternal, indestructible, and immutable. You are like the eye to that world and so you are known as puNdarIkAksha." - (MahAbhArata udyoga - 69.6).

113. Om vRshakarmaNE namah

vRshakarmA - One who is of righteous actions.

VRsha means dharma or virtue - abhilashitam varshatIti vRshah. SrI chinamayAnanda points out that His actions are righteous, and He acts only to establish righteousness - dharma samsthApanArthAya sambhavAmi yugE yugE. In gItA BhagavAn says that He does his actions according to His dharma even though He has nothing to gain or lose by any action - na anavAptam avAptavyam varta eva ca karmaNi - 3.22.

114.  Om vRshAkRtaye namah

vRshAkRti - One who is an embodiment of dharma.

vRsha - dharma, AkRti - form. One whose form is itself dharma. Lord Rama is considered Dharma Incarnate. Or it can mean One who incarnates for the sake of preserving dharma - dharma samsthApanArthAya sambhavAmi yuge yuge.