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Sri Vishnu Sahasranamam - SLOKA 27

248 - asankhyeyah  
249 - aprameyAtmA
  
250 - viSishTah
  
251 - SishTa-kRt
  
252 - Sucih
  
253 - siddhArthah
  
254 - siddha-sankalpah
  
255 - siddhi-dah
  
256 - siddhi-sAdhanah
  



27.248 - asankhyeyah

One whose attributes, names, forms, etc. are Innumerable.Om asankhyeyAyanamah.sankhyA is number. asankhyeya is One who cannot be quantified. In gItA,arjuna describes Lord kRshNa as such -aneka-bAhUdara vaktra netram paSyAmi tvAmsarvato'nanta rUpam |nAntam na madhyam punas-tavAdim paSyAmi viSveSvaraviSvarUpa || (gItA 11.16)"O Lord of the Universe! I see you with numberlessarms, stomachs, mouths, and eyes, of boundless forms on every side, and I do notsee the end or the middle or the beginning". He is of infinite knowledge,infinite bliss, infinite manifestations, immeasurable strength, etc.

27.249 - aprameyAtmA

One who cannot beknown through knowledge, direct or indirect.

Om aprameyAyanamah.

SrI satyadevo vAsishThagives the interpretation "pramANaih pramAtum aSakyah aprameyah". prameya is anything that can be known through intellect. aprameya is one whose nature cannot be grasped by any of the existingmeans of knowledge.  We get animpression of an object by seeing it with our eyes, and it is this vision of thecolor, shape, or other attributes, or the smell etc., that gives us a feel foran object.    BhagavAn isbeyond our senses.   SrIsatyadevo vAsishTha gives the quote from yajurveda - na tasya pratimA asti yasyanAma mahad-yaSah - yajur. 31.3.  SrIrAdhAkRshNa SAstri points out the similarity between this nAma and the nAma-saprameyah (46) and  ameyAtmA (103,181).

27.250 - viSishTah

He who isSuperior.

Om viSishTAyanamah.

SrI Bhattar interprets thisnAma as signifying that He is Superior because He does not have to depend onanything else and He excels in everything. SrI Sankara gives the meaning that He transcends everything. The dharma cakram writer points out that superiority in life is notachieved by just wealth, power and fame, but true superiority results only whenwe develop bhakti to the Lord.  Theother superiorities do not give us the purity of mind.

27.251 - SishTa-kRt

He who makes Hisdevotees eminent.

Om SishTa-kRte namah.

Because of association with Him, He makes His devotees also superior.

An alternate interpretationgiven is that SishTa means discipline, good manners.  In this sense, the previous nAma would mean that He isviSishTa because He is of Supreme discipline, and the current nAma would meanthat He helps His devotees acquire this discipline through the mental strengthetc. needed for this.  SishTa alsomeans Law, rules, or commands.   Theinterpretation then becomes He is One who makes the Law, One who commands, orOne who protects (though the laws).  Thegreatest and most significant of these commands is Love, through whichmahA-vishNu rules over us all, and this is the lesson to be derived from thisnAma (dharma cakram).

27.252 - Sucih

Pure.Om Sucaye namah. This nAma occurred earlier (157). His purity is such that associationwith Him makes these devotees pure also. He is pure by body, mind,action, and all, and this is what makes Him viSishTa and SishTa-kRt.One commentator points out that He makes us shine consistent with ourdevotion. (dharma cakram) - Just as we clean our body to avoid diseases of thebody, we can develop cleanliness in our words through the chanting ofbhagavan-nAma, and we can develop and improve the cleanliness of ourthoughts through the control of the five senses, which are the means bywhich we get our input to our thoughts from the external world.Worshipping the Lord in the temple, listening to the sound of the bellduring the worship, observing the karpUra Arati, listening to the nAmasankIrtana, listening to the bhajans, offering fragrant flowers to theLord, observing the beauty of His decorated mUrti, smelling the divinefragrance of His presence in the temple, etc., are the different waysthat the five indriya-s are exposed to opportunities for cleansingourselves through these indriya-s. Simultaneously, we should doeverything to constantly divert the mind from thoughts that are notconducive to the service of SrIman nArAyaNa. Deep meditation on theLord is one way to train our mind. The constant training of our body,mind, word, and deed towards Him is the lesson we should take from thisnAma.

27.253 - siddhArthah

One who is in possession of all desirable things.Om siddhArthAya namah. He already possesses all that is desirable in Him naturally andeffortlessly. SrI Sankara gives the passage "satyakAmahsatya-sankalpah" in chAdogya upanishad (8.1) in support of this and thenext nAma. SrI cinmayAnanda points out that this name signifies thatbhagavAn has already the four purushArtha-s (dharma, artha, kAma, andmoksha) that are the object of attainment for mortals. He has attained(siddha) all that is to be attained (artha).

27.254 - siddha-sankalpah

One whose wishes are always fulfilled.Om siddha-sankalpAya namah. One whose wishes are fulfilled at the very instance He wishes.Sankalpa means intellectual willing and wishing. One who gains all thatHe wishes for, or One who immediately gains what He wills is calledsiddha-sankalpah. The reference in chAndogya upanishad (see previousnAma) conveys the same idea. Examples in dharma cakram for His being asiddha sankalpah are the decision to make sugrIva and vibhIshaNa thekings of their respective kingdoms, the destruction of vAli, thesankalpam to fulfill daSaratha's promise to kaikeyi, etc. The devotionto mahA-vishNu makes the devotees equally capable of fulfilling theirsankalpa-s with His help. Thus, bhIshma made Lord kRshNa carry arms inthe battle of mahA-bhArata (thereby Lord kRshNa proved that He is theservant of His devotee, and will fulfill whatever they wish, even if itinvolved His breaking His vow not to carry arms),and hanumAn fulfilledhis sankalpa to find sItA pirAtti. The way we become siddha sankalpa-sis to entrust ourselves completely in His care, and He takes care of therest for us, since whatever we wish will then be for the cause ofdharma.

27.255 - siddhi-dah

The bestower of siddhi-s or super-human powers.Om siddhi-dAya namah. There are eight siddhi-s or powers that can be acquired by yogi-s whomeditate on Him. These are aNimA (the ability to assume the size of anatom), mahimA (the ability to assume a very huge size), laghimA (to makethe body weightless like a cotton ball), garimA (to assume heavy weightlike an iron mass), prApti (to obtain anything desired), prAkAmyam (toattain any desired bhoga), ISitvam (to be able to assume rulership orLordship over anything or anyone), and vaSitvam (to get anyone to beunder one's control).SrI Sankara interprets the nAma to mean that He provides benefits orfulfillment according to our action.

27.256 - siddhi-sAdhanah

One who makes the means for siddhi as pleasantas the fruit itself. Om siddhi-sAdhanAya namah. siddheh sAdhakatvAt siddhi-sAdhanah. He is the promoter ofachievements. He is the very secret force which enables the seeker todiligently continue all efforts of his seeking. He is the sAdhana ormeans for all siddhi or fulfillment, in particular the moksha siddhi,which no one else can help achieve except Sriman nArAyaNa. SrI rAdhAkRshNa SAstri points out that the sequence "siddhArtahsiddha-sankalpah siddhi-dah siddhi-sAdhanah" is a great mantra byitself, and chanting it will be very beneficial for fulfillment of ourendeavors without interruption when we undertake a good deed and worktowards attaining the desired goal. The dharma cakram writer points outthat the goal that is attained by chanting this mantra is the cleansingof our minds from worldly thoughts, lust, etc., and concentrating themind towards thoughts about Him. By chanting this mantra, He ensuresthat we attain our goal.