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Sri Vishnu Sahasranamam - SLOKA 96



sanAt sanAtana-tamaH kapilaH kapir_avyayaH   |
svasti-daH sasti-kRt svasti svasti-bhuk svasti-dakshiNaH    ||


 

om sanAte namaH.
om sanAtana-tamAya namaH.
om kapilAya namaH
om kapaye-avayayAya namaH
om svasti-dAya namaH
om svasti-kRte namaH
om svastine namaH
om svasti-bhuje namaH
om svasti-dkashiNAya namaH

897. sanAt

a) The Object of enjoyment.
b) He Who is in the form of Time.
c) He Who is Eternal, Immutable, and always of the same beautiful Form.

om sanAte namaH.

Two distinct derivations have been used to interpret the nAma.  SrI  kRshNa datta bhAradvAj uses the root san - dAne - to give, to  worship, and gives the definition - sanoti - dadAti svadarSanam  bhaktebhya iti sanAt - He Who gives His darSanam to His devotees is  sanAt.  This is the sense in which Sri BhaTTar seems to interpret the  nAma. 

SrI vAsishTha interprets the nAma as meaning `SaSvat, nitya' - permanent, eternal.  The amara koSa lists the word  `sanA' as an indeclinable meaning `perpetually, ever', and gives the definition -  `sanA nitye'.  The word `sanAtana' is derived from the word sanA. 

a) SrI BhaTTar's interpretation is:  teshAm sambhajanAt sanAt -  Because He confers perfect enjoyment on all the mukta-s equally, He  is called sanAt. 

b) SrI Sa'nkara gives the meaning `ancient', `of long duration', to  the word sanAt - sanAt iti nipAtah cirArtha vacanaH - An indeclinable indicating a great length of time.  One of the manifestations of  bhagavAn is as Time.  He quotes vishNu purANa in support:

parasya brahmaNo rUpam purushaH prathamam dvija     |
vyaktAvyakte tathaivAnye rUpe kAlas-tathAparam    ||  (VP  1.2.15)

"The first form of para brahman is purusha.  The next two are vykata  and avyakta.  Another is Time".  Just as He is without beginning and without end, Time is also without beginning and without end.

c) SrI vAsishTha gives the description - sanAt nityaH avikAraH  ekarasaH ityarthaH - He Who is Eternal, Immutable, and always of the  same beautiful Form.  He gives references to the Sruti in support:

- sanAt yuvAnamase havAmahe - Rg. 2.16.1 -
sanAdeva sahase jAta ugraH - Rg. 4.20.6 -
A yo mahaH SuraH sanAt anIDaH - Rg. 10.55.6.

d) SrI baladeva vidyA bhUshaN gives the interpretation - sanam tad- datttam rasa gandhAdi atti iti sanAt - He Who gladly accepts the offerings from His devotees (one of the meanings given by SrI Apte  for the word `san' is `to receive graciously').

898. sanAtana-tamaH - The Most Ancient.

om sanAtana-tamAya namaH. 

SanA is an indeclinable meaning `nitya' etc., as noted in the  previous nAma.  The word `sanAtana' is derived by application of the pANini sUtra 4.3.23  (SrI vAsishTha), that says that addition of the  pratyaya here to a word having the sense of time (sanA), leads to the  sense of `belonging to'.  Thus, the term `sanA-tana' has the meaning `belonging to the eternity or ancient times'.   With the addition of the `tamap' pratyaya, the meaning for `sanAtana-tama'  is "The Most ancient".  He was present before anything else was present, and He is present when everything else is destroyed during the pralaya.  So He is sanAtana-tamaH.  

SrI BhaTTar comments that even though He is ancient (purANa), He is always new, and is always more enjoyable and fresh, as though He is new and not seen before.  In bhagavAn's case, He is `purA api navaH  purANaH'.  This is what is exciting (tama) about His ancient nature -  Ageless but new.  SrI BhaTTar uses the term `tana' in the nAma to refer to rUpam or form (tanu - SarIram).  He remarks:  sadA- tanatve'pi tadA-tanatvavat nitya nUtana bhogyaH - Even though He has  always had a body (sadA tanatvam), He looks like One who is just new  (tadA-tanattvam - One who has just been endowed with a new body), and  is enjoyed as though He is new, and this is why He is sanA-tana- tamaH. 

SrI baladeva vidyA bhUshaN's interpretation supports that of SrI  BhaTTar -
sanAtanAnAm muktAnAm ayam atiSayena sanAtana-tamah  |   
sanAtanve'pi teshAn tadA-tanatvavat pratIya itayarthaH. 

SrI v.v. rAmAnujan refers us to nammAzhvAr's pASuram, which graphically captures this thought of bhagavAn being ever new for our  enjoyment, no matter how many yuga-s pass.

ep-poruLum tAnAi maragatak kunRam okkum
ap-pozhudait tAmaraip-pUk-kaN pAdam kai kamalam
ep-pozhudum nAl ti'ngaL ANDu Uzhi Uzhi torum
ap-pozhudaikkappozhudu en ArA amudamE.    (tiruvAi. 2.5.4)

"I am sorry I have to repeat what I have said before.  It is because  the experience I have is refreshingly new every moment, even if I  enjoy it for days, years, ages, and millennia, without my being  satiated.  The infinite variety, unlike tiring uniform monotony,  makes every moment a fresh bliss;  it is an experience that is new  always.  Do not think that my new experience is because I am  discovering something new every moment because of my growing  intellect.  The Lord has given me flawless intellect at the very outset.  The experience of the Lord's company is on an entirely different plane.  He Who is the inner soul of all, having all things  as His aspects, looks like a greenish cool hill of beauty, with eyes,  feet, hands, all like lotus flowers that have freshly blossomed at  this very moment.  He is nectar that is sweeter and sweeter every moment, insatiable and unceasingly enjoyable".  (translation from v.n. vedAnta deSikan).

AzhvAr again refers to this ever-new experience of bhagavAn in  pASuram 2.6.1:

...............ennuL manni vaigum vaigal tOrum amudAya vAnERE   .....        (tiruvAi.  2.6.1)

"O My Lord, You who are the Chief of all gods, is like nectar with  which one never gets satiated with every new day that we live  through".

SrI Sa'nkara's interpretation that "He is the Most Ancient", since He  is the cause of all, and older than brahmA and others who are very  ancient - sarva kAraNatvAt, viri'ncyAdInAmapi sanAtanAnAm atiSayena  sanAtanatvAt sanAtana-tamaH.

SrI vAsishTha gives support from the Sruti:

sanAtanam-enam-Ahur-utAdyaH syAt-punAr-Navah    |
aho-rAtre prajAyete anyo anyasya rUpayoH   ||   (atharva.   10.8.23)

"Being ancient, He appears new every moment, even as the day and  night reappear fresh repeatedly, one assuming the form of the other".

899. kapilaH - He Who is of beautiful complexion.

Om kapilAya namaH.

We studied the nAma kapilAcArya earlier (535 - Slokam 57).  SrI  Sa'nkara and Sri BhaTTar have both interpreted the instance of the  nAma in Slokam 57 as a reference to bhagavAn's incarnation as kapila,  who propounded the sAnkhya system of philosophy.  (SrI BhaTTar has  interpreted the nAma-s from 529 to 538 in terms of bhagavAn's  incarnation as kapila, an amSAvatAra).  Both SrI Sa'nkara and SrI  BhaTTar interpret the current instance of the nAma using its generic  meaning -
"One Who has a beautiful complexion".  Thus the punarukti dosham (fault of redundancy) is avoided. 

The roots from which the nAma can be derived are:
kam - kAntau -  kAntir-icchA - to desire,
or, kabR - varNe - to color. 
Through the  application of the uNAdi sUtra 1.55 - kameH paSca, the ma of `kam' or  bR of `kabR' is changed to pa, and the affix ilac is added, leading  to kapilaH - `One who is tawny (reddish) in color'. 

The reader is referred to the write-up for nAma 535 (Slokam 57) for  SrI BhaTTar's interpretation of the nAma `kapilAcAryah' in terms of  bhagavAn' incarnation as Sage kapila, an amSAvatAra.  SrI Sa'nkara  gives the following supports for the interpretation:

- Rshim prasUtam kapilam mahAntam  (SvetAsvatara upa.  5.2)

- aSvatthaH sarva vRkshANAm dava-RshINAm ca nAradaH   |
gandharvANAm citra-rathaH siddhAnAm kapilo muniH    ||     (gItA  10.26)

"Of trees, I am the aSvattha.  Of celestial seers, I am nArada.  Of  the gandharva-s, I am citraratha.  Of the perfected, I am kapila".  (Lord kRshNa's words).

For the current instance of the nAma kapilaH, SrI BhaTTar gives his interpretation in the generic sense of the term `kapilaH' - "One Who  is of beautiful complexion".  He enjoys the nAma in terms of  bhagavAn's beautiful bluish complexion, with mahA lakshmi represented  by `sparkling streaks of lightning - madhyastha nIla toyada vidyul- lekhojjvala varNaH kapilaH - He is of radiant form in the self- luminous SrI vaikunTham, very much like a blue cloud in the midst of  sparkling streaks of lightning. 

SrI Sa'nkara interprets the nAma as "One Who is tawny in color".  He enjoys the nAma as representing the form of bhagavAn in the form the  fire inside the ocean that keeps the ocean from overflowing - the  baDavAnala fire - the subterranean fire in the ocean, which is called  kapila.  His interpretation is - baDavAnalasya kapilo varNa iti tad- rUpI kapilaH. 

SrI rAdhAkRshNa SAstri describes kapila as referring  to a color that is golden with a black tinge. 

SrI vAsishTha uses the meaning `Sun' for the word kapi - tawny in  color - pi'ngala varNaH (Recall the interpretation of `kapyAsam  puNDarIkAksham' by SrI bhagavad rAmAnuja - kam pibati iti kapiH).   SrI vAsishTha gives the interpretation - kapim = sUryam lAti -  Adatte, sarvasya jagataH pravartanAya iti kapi-laH - He Who brings  the Sun for the sustenance of everything in this world is kapi-laH.     

SrI kRshNa datta bhAradvAj uses the meaning `monkey' for the  term `kapi', and gives the interpretation - kapIn sugRiva hanumat  AdIn lAti sevAyAm iti kapi-laH - He Who got sugrIva, hanuman etc., in  the line of service for Him.  

900. kapir-avyayaH - He Who enjoys the never-diminishing Bliss.

om kapaye-avyayAya namaH.

Some interpreters treat this as two nAma-s: kapiH and avyayaH or  apyayH.  

In SrI BhaTTar's pATham, the nAma is kapir-avyayaH.  avyayaH means `undiminished'.  The word `kam' is used with the  meaning `sukham' by SrI BhaTTar.  In this interpretation, the term  kapiH is explained as "kam pibati, pAti vA kapiH - He Who experiences  Bliss, or He Who protects the Bliss of His experience for others.  He derives the word kapiH as:  kam +pA = ka-piH, using the uNAdi sUtra -  `sarva dhAtubhya in' (4.117) to derive `pi' from `pA - to protect or  to drink').  He explains the nAma as -

- a) svayamapi tad-anubhava sukha nirvRtim pAti pibati vA kapir- avyayaH -
He protects (pAti) the pleasure of enjoyment of His Bliss  for the mukta-s without decrease (avayaya), or,

- b) He experiences (pibati) the pleasure of the enjoyment of His Bliss by the mukta-s without decrease (avyaya), and so He is  called kapir-avyayaH. 

SrI kRshNa datta bhAradvAj treats `kapir-avyayaH' as one nAma, but interprets it as a combination of two guNa-s - kapiH and avyayaH.  He explains `kapiH' as - kaam -jalamapi pibati sva-janaiH sa-prema  upahRtam iti kapiH - He Who accepts an offering from His devotee, even it be only water, as long as it is offered with love and  affection.  He explains `avyayaH' as "sadaiva avyayo = nir-vikAra iti  avyayaH' - He Who is Eternal and unchanging, is a-vyayaH.  He Who is both kapiH and avyayaH is kapir-avayayaH. 

kapiH

i) He Who is in the form of the Sun.
ii) He Who protected the Earth from the great waters in His  varAha incarnation.
iii) He Who accepts even water gladly as an offering when  offered with devotion.

om kapaye namaH. 

i) SrI Sa'nkara interprets the nAma as - kam - jalam raSmibhiH piban  kapiH, sUryaH.  He Who `drinks' (dries up) the water through His rays  in the form of the Sun, is kapiH.

ii) Alternatively, Sri Sa'nakra gives the explanation that the term  kapiH can refer to His varAha incarnation: 
kAt - toyAt bhUmim apAt  iti kapiH - varAhaH  - He Who protected the Earth from the great  waters
(SrI Sa'nkara and SrI BhaTTar both interpret the term kapiH as  it occurs in Slokam 11 - nAma 102 - vRshA-kapiH, as a reference to  varAha). 
They give the support from mahA bhArata:

kapir varAhaH SreshThaSca dharmaSca vRsha ucyate |
tasmAd vRshAkapim prAha kASyapO mAm prajApatiH || (SAnti parva 330.24)

"..The word kapi refers to "The Great Boar varAha..". 
(pA means to  protect and ka means water, and so kapi refers to varAha incarnation  
where He protected the Earth from the waters).

SrI vAsishTha gives several alternate roots from which the  word `kapiH' can be derived: 
i) kai - Sabde - to sound;
ii) kRR -  vikshepe - to pour out, to scatter; or
iii) kan - dIpti kAnti  gatishu -to shine. 

Among the interpretations he gives are: 

- Because bhagavAn enjoys (`drinks') the praise that is in form  of Sabda, He is called ka-piH stavaH Sabda rUpaH tam pibati iti  kapiH;   
- kam - jalam, pAti = pibati;  He that `drinks' water,  referring to sUrya.  Since bhagavAn is the antaryAmi for sUrya, He  has this nAma.

iii) SrI baladeva vidyA bhUshaN interprets the nAma kapiH as:  tad- sevA rUpam kam pibati iti ka-piH -
He Who accepts water etc., when  offered as a devotional offering by His devotees.  Recall the Slokam

patram pushpam phalam toyam yo me bhaktyA prayacchati      |
tad-aham bhaktyupahRtam aSnAti prayatAtmanaH      ||    (gItA 9.26)

"Whosoever offers to Me with true devotion a leaf, a flower, a fruit  or some water,
I accept this offering made with devotion ny him who  is pure of heart".  

a-vyayaH:

SrI baladeva vidyA bhUshaN gives the interpretation - na vyeti teshAm  samAjAt iti a-vyayah -
He Who never moves away from His devotees, and  Who is always with His devotees. 

apyayaH -

The term apyayaH is made of a preposition (upasarga - api), and the  verb ay - to go. 
The preposition is used in the sense of `placing  near or over, taking towards, reaching or going up to, proximity,  nearness', etc. 

SrI Sa'nkara interprets the nAma as -
pralaye asmin apiyanti jaganti  iti apyayaH - The resting Place for the Universes during its  dissolution. 

SrI vAsishTha gives the interpretation -
apiyanti iti apyayaH -  leeyante asmin bhUtAni pralaya kAle, ataH apyayaH iti ucyate -
He in whom all beings merge at the time of pralaya, is apyayaH.  We have
`tena devAn apiyanti' in taittirIya Upanishad - brahmAnanda  mImAmsA -
"Through these, they reach the deva-s'. 

With this nAma, we have reached the end of the commentary on the first 900 nAma-s of SrI vishNu sahasra nAmam. 
Just an observation, though this might not be significant -
While the numbering of the nAma- s differed widely between the systems of SrI Sa'nkara and SrI BhaTTar starting around nAma 69,
they are beginning to coincide starting with nAma 901.

901. svasti-daH - The Giver of Auspiciousness.

om svasti-dAya namaH.

The word svasti is formed  from the root  `as - bhuvi - to be', with  the addition of  `su' - an upasarga, as described by the uNAdi sUtra  4.180 - sAvaseH, and is an indeclinable that denotes blessing.   SrI  vAsishTha explains the word as `su + asti' = svasti.  svastim dadAti  iti svasti-daH - kalyANa-daH - The Bestower of auspiciousness. 

SrI kRshNa datta bhAradvAj uses the root asa - gati dIptyAdAneshu -  to go, to shine, to accept, and gives the derivation - SobhanA astiH  = gatiH arthAt j~nAnam gamanam prAptiH, svastiH, tAm dadAti  bhaktebhya iti svasti-daH - He Who bestows the path for the  attainment of true knowledge to the devotees. 

SrI BhaTTar explains the nAma as "evam mahan-ma'ngalam dadAti iti  svasti-daH" -  "In this way He gives supreme auspiciousness to all".   SrI v.v. rAmAnujan explains that the Supreme Auspiciousness that is  being referred to is brahma j~nAnam that leads ultimately to the  Bliss of SrI vaikunTham, that He alone can give.  This is in line  with the interpretation and derivation given by SrI bhAradvAj above.   SrI rAmAnujan refers us to AzhvAr's pASuram-s. 

- nammAzhvAr refers to bhagavAn as "uyar vinaiyE tarum oN  SuDark kaRRai" (tiruvAi. 1.7.4) - The Beam of Light that gives the  supreme knowledge that leads to the moksha Anandam. 

- PeriAzhvAr says: 
"pirama guru Agi vandu, pOdil kamala an- ne'njam pugundu, en SennittiDaril pAda ilaccinai vaittAr" (periAzhvAr  tiru.
5.2.8) - "BhagavAn came as the guru Who performed brahmopadeSam  to me, entered the seat of true knowledge in me - my mind, and set  His Feet there, and this removed all the flaws, deficiencies and  ignorance in my mind".

SrI Sa'nkara's interpretation is:  bhaktAnAm svasti ma'ngalam dadAti  it svasti-daH - The Conferrer of blessings on His devotees. 

SrI vAsishTha gives an alternate explanation - Atma dhAraNAya -  arthAt jIvanAya jIvana upayogini sAdhanAni dadAti sa, svasti-daH - He  Who gives the necessities for the jIva-s to sustain themselves. 

902. svasti-kRt - The Doer of good to the devotees. 

om svasti-kRte namaH.

BhagavAn gives auspicious things to us (svastidaH), and then He gives  us the attitude that enables us to enjoy this auspiciousness.  In SrI  BhaTTar's interpretation, after giving the brahma j~nAnam (svasti- daH), He then makes Himself available to the mukta-s to enjoy Him and  His qualities  (svasti-kRt).

In SrI Sa'nkara's interpretation, bhagavAn gives auspicious things to  the devotees (svasti-daH), and He also does things that are good to  the devotees (svasti-kRt). 

SrI ananta kRshNa SAstry adds another interpretation - He Who makes  His devotees do good things is svasti-kRt.

SrI cinmayAnanda uses an approach that has been used by SrI Sa'nkara  in many nAma-s that end with kRt, and gives an alternate  interpretation using the root kRt - chedane - to cut, and explains  the nAma as One Who robs an individual of all bliss when that  individual follows a path that is not according to dharma. 

903. svasti - He Who is Auspiciousness.

om svastine namaH.

SrI BhaTTar explains the nAma as - svayameva mahan-ma'ngalam -  svasti - He Who is Himself the incarnation of auspiciousness.   The  SrI vishNu sahasra nAma satsangam, New Delhi, in the translation for  SrI BhaTTar's bhAshyam, gives the following additional  explanation:  "All the jIva-s tend to live with lot of attachment and  desires towards worldly pleasures.  Since this is not real enjoyment,  the Lord blesses the devotees for directing their desire towards Him,  and makes them enjoy Him".   Thus, He is the true ma'ngalam for His  devotees.. 

 SrI Sa'nkara gives the interpretation - ma'ngla svarUpam AtmIyam  paramAnanda lakshaNam svasti - He Whose nature is Supreme Bliss or  Auspiciousness. 

SrI v.v. rAmAnujan gives several supports on this. 

- en amudinaik kaNDa kaNgaL maRRonRinaik kANAvE -  amalanAdipirAn - My eyes that have seen my Sweet Nectar, will never  move away from Him and see anything else again (tiruppANAzhvAr).

- yatra na anyat paSyati, na anyat vijAnAti, na anyat SruNoti,  tad bhUmA - sanat kumara - That which is auspicious or Bliss is that  from which the eyes can't turn away, the mind does not move away, and  the ears can't divert.  This object of Supreme Bliss is all- absorbing, and the best that there can ever be.

AzhvArs' anubhavam of this all-engrossing beautiful Blissful and  auspicious form of bhagavAn are too numerous to list.   SrI rAdhAkRshNa SAstri reminds us that bhagavAn is "pavitrANAm  pavitram" - The Purest of the pure, "ma'ngLAnAm ca ma'ngaLam" -The  Most Auspicious among the auspicious, and "ma'ngaLam param" - The  Supreme Bliss.

SrI cinmayAnanda comments that He is of the Nature of sat-cit-Ananda,  and thus there is no cause for inauspicious in Him.   

SrI satya sandha tIrtha interprets the nAma as - su atyantam asti iti  sakala deSa kAleshu vartata iti svasti -
He Who always exists in the  past, present and the future, is svasti. 

904. svasti-bhuk

a) The Protector of all that is auspicious.
b) The Enjoyer of Bliss.
c) He Who enables His devotees to enjoy bliss.

om svasti-bhuje namaH.

The root bhuj - pAlanAbhyavahArayoH, has multiple meanings:  to  protect, to eat, to consume, to enjoy, to rule, to govern.

a) SrI BhaTTar uses the meaning `to protect', for the root bhuj, and  gives the interpretation - sarvam etat svasti bhunakti - pAlayati iti  svasti-bhuk.  One translator of SrI BhaTTar's commentary elaborates  on this:  "The Lord protects everything auspicious, and protects the  devotees.  The pleasure of experiencing the Lord in the mind, the  extreme satisfaction that the devotees get on that account, and the  services that the devotees are induced to perform thereby, are all  preserved and protected by the Lord".    The nirukti author  summarizes the above thoughts through the following: 
"pAlanAt  ma'ngalasya iva svasti-bhuk ca iti gamyate" -
He is sung by the name  svasti-bhuk because He protects all that is auspicious.

SrI baladeva vidyA bhUshaN echoes the same thoughts in his  interpretation -
svasti - kalyANam bhunakti - pAlayati samrtRRUNAm  iti svasti-bhuk. 

b) c) SrI Sa'nkara uses the meaning bhuj - to enjoy, and interprets the nAma as -
tadeva bhu'nkta iti svasti-bhuk | 
BhaktAnAm ma'ngalam  svasti bhunakti iti vA svasti-bhuk | - 
"The Enjoyer of Bliss",  or "He Who enables His devotees to enjoy blessings".

The alternate interpretation given by SrI baladeva vidyA bhUshaN echoes interpretation (b) above -
svayam svasti bhu'nkte anubhavati  iti svasti-bhuk.

d) SrI satya sandha tirtha interprets the nAma as - svasti sukham  bhojayati it svasti-bhuk -
One Who feeds (bestows) sukham or  happiness on His devotees, is svasti-bhuk.

905. svasti-dakshiNaH

He Who gives auspicious things as dakshiNA to  His devotees. 

om svasti-dakshiNAya namH.

The root from which the term dakshiNA can be derived is daksh - vRddhau - to grow. 

SrI BhaTTar uses the term `dakshiNA' in the sense of `fee' or `gift'  that is offered to the officiating priests in religious ceremonies  etc.  He interprets the current nAma as "One Who offers `svasti' or  auspiciousness as dakshiNA".  The ceremony and the priests who receive the dakshiNA are to be identified.  Here is SrI BhaTTar's  anubhavam:  BhagavAn is performing an eternal, never-ending  sacrifice, called dIrgha satram, in which the `officiating priests'  are the nitya-s and the mukta-s (the eternal souls and the liberated  souls).   The purpose of this yAga of bhagavAn is to offer Himself to  be enjoyed by His devotees.  BhagavAn gives Himself to His devotees,  the nityas and the mukta-s, as an offering in this `sacrifice'.  In  addition,  He gives them auspicious things such as a celestial body  that is made of Suddha sattva material that never decays or ages, and  other powers such as Sakti,  j~nAnam, etc.   So bhagavAn is like the  yajamAna or master of the sacrifice who offers dakshiNA or fee to the  priests who are officiating in it.  Hence the nAma svasti-dakshiNaH.   SrI BhaTTar's words are: 
anyAdapi sva-paricaraNa anuguNam divya- SarIra SaktyAdi svasti svAtma dAna dIrgha satre Rtvigbhyo deyA  dakshiNA asya iti svasti-dakshiNaH. 

SrI baladeva vidyA bhUshaN gives an interpretation that is along  similar lines: 
"sva-nityam dhAmAdikam kalyANa rUpatvAt svasti iti  ucyate  | 
sA dakshiNA sva-bhakti-satra Rtvigbhyo deyam asya iti  svasti-dakshiNaH". 
In this interpretation, .SrI vaikunTham and other  aspects of SrI vaikumTham are referred to as `svasti' because of  their eternal and auspicious nature.  BhagavAn offers these to the  officiating Rtvik-s  in His bhakti ya~jna as dakshiNA or fees, and so  He is called svasti-dakshINaH. 

Another interpretation along similar lines, given in the  title "bhagavd guNa darpaNa" published by the SrI vishNu sahasra nAma  satsangam in New Delhi, is that bhagavAn bestows auspicious things to  those who perform sacrifices, as the `fee', and hence He is svasti- dakshiNaH.

SrI kRshNa datta bhAradvAj gives a similar interpretation -  
svastibhiH ASIrbhiH dakshayati vardhayati svajanAn iti svasti- dakshiNaH. 

SrI Sa'nkara gives three alternate interpretations: 

- i) svastirUpeNa dakshate vardhate - He Who grows through His  auspiciousness, that is, He Who feels great by bestowing  auspiciousness on His devotees;  -
ii) svasti dAtum samartha iti vA svasti-dakshiNaH - He Who  is capable of bestowing auspiciousness (dakshiNa also means `able,  dexterous, skillful');   -
iii) dakshiNa Sabda Asu-kAriNi vartate; SIghram svasti dAtum  ayameva samartha iti svasti-dakshiNaH - Using the meaning "One who is  capable of achieving things fast' for the term `dakshiNa", bhagavAn  is called svasti-dakshiNaH because He alone is capable of bestowing  auspiciousness on His devotees fast or readily. 
SrI Sa'nkara gives  the following in support:

smarAdeva devasya siddhyanti sarva siddhayaH   ||

smRte sakala kalyANa bhAjanam yatra jAyate   |
purushas-tam-ajam nityam vrajAmi SaraNam harim   ||

smaraNAdeva kRshNasya pApa sa'nghAta pa'njaram   |
SatadhA bhedam AyAti girir vajrahato yathA   ||

"I always take refuge in Hari, the Supreme Person, the Unborn,  Eternal, Who, by just being remembered, becomes the source of all  auspiciousness.   By the mere remembrance of kRshNa, the body of  accumulated sins are destroyed just as a mountain gets destroyed  (broken into many pieces) by indra's thunderbolt".

SrI cinmayAnanda nicely captures the spirit of the above:  "The term indicates that SrI nArAyaNa will quickly and efficiently reach His  sincere seekers to give them the experience of auspiciousness which  is the Lord's very nature".  

SrI vAsishTha explains the nAma as -
svastim dakshate vardhayati iti  svasti-dakshiNaH - varada-hasto ma'ngala hasta iti -
He Who grows  auspiciousness by bestowing the desired boons and other auspicious  things to His devotees, as signified by His varada-hasta or ma'ngala  hasta, is svasti-dakshiNaH. 

-dAsan kRshNamAcAryan