Vishnusahasranama & Brahmasutras

|| श्री लक्ष्मीहयग्रीवाय नमः ||
|| श्रीमदानन्दतीर्थ गुरुभ्यो नमः ||
|| श्री राघवेन्द्रतीर्थ गुरुभ्यो नमः ||
|| श्री वादिराजतीर्थ गुरुभ्यो नमः ||
|| श्री गुरुभ्यो नमः | हरिः ॐ ||

Introduction:

The purpose of this page is to map the names of Paramatma in the Vishnusahasranama to the Brahma Sutras.

Sri Madhwacharya has declared in his Mahabharata Tatparya Nirnaya that the Vishnusahasranama is the very essence of Mahabharata and consequently contains the essence of entire shastra.

This naturally means that the meaning expounded by the Brahma Sutras is delivered by the Vishnusahasranama as well. The Sutras help us understand shastra. The Vishnusahasranama is the essence of shastra. Therefore, it must be possible to map the message of the Sutras to the names of Paramatma in the Vishnusahasranama.

This page is an attempt to do the same.

Quite obviously, I will be relying upon the Bhashya, Tika and Tippanis from the sampradaya of Sri Madhwacharya while attempting this exercise.

Disclaimer: This page will be a work-in-progress for a very long time.

Prathama Adhyaya – Prathama Pada

Adhikarana 1:

जिज्ञासाधिकरणम्

|| ॐ अथातो ब्रह्मजिज्ञासा ॐ ||

Investigation into the nature of Brahman is necessary

Adhikari: 

Vishwam: One who is omnipotent

Vishnu: One who is present everywhere

Bhuta Bhavya Bhavatprabhu: One who is present at all times

Jivana: One who is different from Jiva(s)

The above names convey the message that Brahman is different from Jivas because he is infinitely more superior than Jivas, due to his attributes such as omnipresence, omnipotence and so on.

Therefore, the (qualified) Jiva becomes an adhikarin to undertake the study of the nature of Brahman.

Vishaya:

Vedya: One who is fit to be known

Brahmanya: One who is worthy of being known

Due to the very nature of the attributes described as being possessed by Brahman, he becomes the object of study to those who qualify (adhikarin). Hence he is the “vishaya”

Prayojana:

Muktanam Parama Gati: He is the resort of even those who are already liberated.

The above name confirms that Brahman is the one who is the refuge of the Jiva because he controls even those who are liberated. Therefore it is obvious that he controls even the unliberated souls. He is the giver of Mukti. Hence Mukti is the “prayojana” of studying his nature.

Sambandha:

Brahmanapriya: One who is pleased with those who know him.

When Paramatma is pleased he grants Mukti. The above name indicates that He gets pleased with those who know Him. Therefore, the adhikarins (Jivas) who know Him (vishaya) get Mukti (prayojana).

Thus the “sambandha” or relationship is established.

Hence due to the successful establishment of the anubandha chatushtaya of adhikari, vishaya, prayojana and sambandha, the first adhikarana establishes that Brahman is worthy of being known.

Hence

जिज्ञासाधिकरणम्

Adhikarana 2:

जन्माद्यधिकरणम्

Paramatma is different from Jiva(s) and is the One who is the controller of srishti, sthithi, laya, niyamana, jnana, ajnana, bandha and moksha.

Bhutakrut: One who created all that exists – hence is the performer of all srishti

Bhutabhrut: One who sustains or nurtures everything – hence he is the lord of sthithi

Rudra: One who detaches us from the bondage called Samsara – hence he is the lord of samhara

Niyama: One who has made the rules for this Universe; One who even controls Mukhyaprana who is the chief controller of living beings – since Vishnu is the controller of the best amongst the Jivas, it goes without saying that he is the controller of all. Hence he is the lord of niyamana.

Veda: One who teaches (all that is there to be learnt) to everyone – vEdayatIti vEdaH – he is therefore the lord of jnAna.

Medhavi: One who controls the medha shakti of all. Medha shakti includes remembrance, knowledge, forgetfullness and other related attributes. As per Krishna himself in the Gita ‘sarvasya chAhaM hrudi sannivishTO mattaH smrutirjnAnamapOhanaM cha’. Hence he is the controller of ajnAna as well.

Mahamaya: One who is the the controller of a Maya known as Shaivali that causes bandhana in samsara. Thus he is the lord of bandhana (and again, ajnAna as well).

Sukhada: One who protects those (whom he has) liberated – sukhAni sukhAtmakAH muktAstAN dayatE rakshatIti sukhadaH. Hence he is the lord of mOksha.

Thus the names of the vishnu sahasranama convey the message that the eight fold activity of srishti, sthithi, samhara, niyamana, jnana, ajnana, bandha and moksha are controlled by Brahma.

Hence the purport of janmAdhyadhikarana is conveyed by the vishnusahasranama.

 

 

 

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