Sree Vishnu Shodasanama Stotra : A Mini Bhaashyam, Part I

A lot of the common masses would be very familiar with the Vishnu Sahasranama Stotra, which glorifies the thousand names of Sri Mahavishnu, each name signifying an aspect of the divine. However, only a few of us know of the Vishnu Shodasanama Stotra which mentions just sixteen names of the supreme. But unlike the Sahasranama, the Shodasa Nama is a must chant for all Sri Vaishnavas at the time of day-break. These sixteen sacred names of Vishnu are chanted by all his devotees with utmost faith every morning, invoking his blessings for every deed done during the day and intoning his name for every action that constitutes a normal day. I have given both the Sanskrit and the transliterated English versions below, followed by a detailed commentary on the Shloka in the next few posts.

औषधे चिंतये  विष्णुं, भोजने च  जनार्दनं,

शयने पद्मनाभं च, विवाहे च  प्रजापतिं||
युद्धे  चक्रधरं देवं, प्रवासे च त्रिविक्रमं,
नारायणं तनु त्यागे, श्रीधरं प्रिय संगमे||
दुःस्वप्ने स्मर  गोविन्दं, संकटे मधुसूधनं,
कानने नारासिम्हं च, पावके जलशायिनं||
जलमध्ये वराहं च, पर्वते रघु नन्दनं,
गमने वामनं चैव, सर्व कार्येशु माधवं||
षोडशैतानी नमानी प्रातरुत्थाय य: पठेत्
सर्वपाप विर्निमुक्तो विष्णुलोके महीयते||

Oushade Chinthaye Vishnum, Bhojane cha Janaardhanam,

Shayane Padmanaabham cha, Vivaahe cha Prajaapathim.

Yuddhe Chakradharam devam, Pravaase cha Trivikramam,

Naaraayanam Thanu thyage, Sreedharam  priya sangame,

Duswapne smara Govindam, Sankate Madhusoodhanam,

Kaanane Naarasimham cha, Paavake Jalashaayinam,

Jalamadhye Varaham cha, Parvathe Raghu nandanam,

Gamane Vaamanam Chaiva , Sarva Kaaryeshu Maadhavam.

Shodasaithani Naamaani, Praathar uthaaya ya padeth,

Sarva paapa vinirmuktho, Vishnu lokam samopnuyath.

Commentary

(1)औषधे चिंतये  विष्णुं, Oushade Chinthaye Vishnum

-Think of him as Vishnu, when taking medicines.

विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभु: -

“Vishvam Vishnurvashatkaaro Bhootha Bhavya Bhavath Prabhuhu”

The Vishnu Sahasranama Stotra, as told by Bhishma to Yudhishtira, starts with the praising of Maha Vishnu as the all pervasive, supreme god. The word Vishnu can be deciphered as “विवेष्टि व्याप्नोति इति विष्णुः - Viveshti Vyaapnothi ithi Vishnuhu”, which means that He who pervades everywhere is Vishnu. He is the sole one who pervades everywhere, and nothing ever pervades Him. The very same idea is emphasized by the puranas in the episode when Vishnu as Vamana, took the form of Trivikrama and measured the three worlds, in a symbolic deed of pervading and occupying them in completeness. As is mentioned in the Ishavasya Upanishad “ईशावास्यमिदं सर्वं  - Ishaavaasyamidam Sarvam”, all of this is indwelt by Him, the Lord. Nothing can or will exist without Him

Sarvavyaapi Vishnu

To think of this universal aspect of the supreme while administering medicine is a reiteration of the fact that He resides in us, as well as in the medicine, the hand which made it and the herbs from which it was made. We thus call upon Vishnu, who has pervaded and entered in to every single cell of our body, to make the medicine effective in healing any ailments. Definitely, this invocation of the Vaishnava Chaitanyam will multiply the effect of the medicine, driving away all the toxicity and negative energy, making the body much more receptive to the treatment.

(2) भोजने च  जनार्दनं, Bhojane cha Janaardhanam,

-As Janaardhana, while partaking food.

Sri Janaardhana at Varkala, Kerala

In his bhaashyam for the Vishnu Sahasranama, Sri Shankara gives two different meanings of Janaardhana – “जनां अर्द्यति - Janaan Ardyathi” and “गतौ याचने च जनैर अर्द्यते इति जनार्दन – Gathau yaachane cha janair ardyathe ithi Janaardhana”. He who punishes (Ardhyathi) the wicked people (Durjanaa) and He to whom people go and request for the fulfillment of all their wishes (Yaachana – Beg) is Janaardhana. Therefore, He who protects His devotees by destroying the wicked people and also grants whatever the devotees approach Him for is Janaardhana.

Truly, the most genuine wish with which a Jeevaatma can approach Janaardhana is the wish of having his hunger satisfied. Without this wish being granted and satisfied, nothing else can be done. So when we are blessed by Him to have an abundant supply of delicious and sumptuous food, it is required that we at least show our gratitude and thank Him for what He has provided for our daily sustenance. Also, we ask of Him to transform this food that is consumed by the gross body into spiritual energy so that we have the strength and the courage to fight the evil within and around us.

 

(3) शयने पद्मनाभं च, Shayane Padmanaabham cha,

-Think of Padmanaabha when falling asleep

There are various interpretations for this name of MahaVishnu, the most common one being, He who has a lotus that arises from His navel or He whose navel in its circular wholeness is as beautiful as a lotus. The name is repeated at least thrice in the Sahasranama, and is explained in a different context each time. “सर्व जगत् कारणं पद्मं नाभौ यस्य स पद्मनाभ: - Sarva Jagat Kaaranam Yasya sa Padmanaabhah”; the whole universe springs from the lotus which in turn springs from His holy navel and hence He is Padmanaabha. This lotus that grows from Vishnu’s navel is also the seat as well as the birthplace of Brahma, the creator. This way, the creator himself is a creation.

Padmanaabha lying on Sesha

Just like a baby is nourished by its mother before and after birth, Padmanaabha too nourishes and nurtures each of us through His navel. We will never be capable of surviving without His nourishment. Thus, when we retire to bed every night, tired and worn out, it offers us the best opportunity to connect with Him for the day and recharge our spiritual nourishment, enthusiasm and positive vibrations. This way we can rush into the next day, bouncing with energy. By doing this over our entire lives, when the time comes to shed our coils, we will be able to directly connect to Him with ease, merging into the Aatman, thus attaining Moksha. And all this takes is but the intonation of Padmanaabha, once a day for all our life.

(4) विवाहे च प्रजापतिं|, Vivaahe cha Prajaapathim.

-And as Prajaapathi during the sacred times of marriages

The Progenitor and his creations

“प्रकर्शेन जायन्ते इति प्रजा:, तेशां पति: प्रजापति:, Prakarshena Jaayanthe iti prajaah, teshaam pathih prajaapatih”. He is the leader of all those have had a glorious birth, such as the Nithyasuris and hence He is Prajaapathi. Also “तत् पद्मोद्भव प्रभृतीनां प्रजानां पति:, Tat Padmodbhava Prabhrtinaam Prajaanaam Pathih”, i.e. He is the Lord of all beings, who are born out of His navel-lotus and hence also He is called Prajaapathi. He is thus the Lord of all that which have been propagated or brought forth (Pra – forth, Jaan – to be born and Pathi – Lord) – the humans, animals and all their offspring. Though our basic understanding says that it is Brahma who brings forth the creations for he is the progenitor, in this context we are talking about the progenitor of the progenitor, who is Maha Vishnu.

Marriage, which has always been considered as a holy union by the Hindus, is not only a mere rite for lifelong companionship but also the vesting of the power and the responsibility to bring forth the future generation. Therefore, during their marriage, the bride and the groom invoke Prajaapathi, the lord of all progeny, to bless them with the continuation of their Vamsa (Family) through gifted and divine children. Along with the couple, it is customary that all the friends and relatives also pray to Prajaapathi to bless the newly married couple with Santhaana Bhagyam (The fortune of Parenthood).  

आ  नः  प्रजाम  जनयतु  प्रजापतिराजरसाया समनाक्त्वर्यमा

अदुर्मंगलिः पतिलोकमा विष शम नो  भाव  द्विपदे  च  चतुष्पदे|| - विवाह सूक्तं (रिग् वेदा)

“May Prajapati bring forth children of us, 
May Aryaman unite us together till old age,
Oh, thou who is not inauspicious, enter thou thy husband's house,
and be gracious to our bipeds and our quadrupeds”
-Vivaaha Suktam from the Rig Veda

(5) युद्धे चक्रधरं देवं, Yuddhe Chakradharam devam

-Remember Chakradhara, in times of war and conflicts

The meaning of this Naama of Vishnu is very straightforward. Chakradhara means He who wields the discus or Chakra. It is the first of the Panchayudhaas and is as inseparable from the Lord as is Maha Lakshmi. No description of the lord is ever complete without the mention of Sudarshana Chakra.

शंखभॄन्नन्दकी चक्री शार्ंगधन्वा गदाधर:|:

रथांगपाणिरक्षोभ्य: सर्वप्रहरणायुध:|| - श्री विष्णु सहस्रनामस्तोत्र 

“Armed with the Conch, the Nandakee Sword, the Discus,

 the Shaarnga Bow, the mace

And wielding the wheel of the chariot as the Discus, He is the calm and composed one

 And yet armed for the most powerful of missiles”-Sri Vishnu Sahasranama Stotra

Chakradhara

Even during the various earthly avataaras, the Chakra incarnated along with the Lord every time. The Chakra incarnated as the fish-fin in the Matsya avataara, as the tortoise-shell during the Koorma avataara, as the boar-tusk in the Varaaha avataara, as the nails of Narasimha, the umbrella of Vamana, the axe of Parashurama and the Kothanda bow of Shri Rama. In the Krishna Avataara, which is often praised as the Poornaavataara, Sudarshana came in his original form of a divine discus. Both the Srimad Bhaagavatham as well as the Mahabharatha are replete with numerous incidents, where the Lord sent his Chakra to protect a devotee or to destroy an evil force.

Therefore, we should call upon Him when we are caught in any difficult conflict as well as mental or physical wars. If Dharma is on our side, He will surely send his Discus to save us from the danger. To protect Dharma and its upholders is the greatest of His priorities. Even today, He continues to save us from many catastrophes and dangers, but we, with our eyes clouded by ignorance, fail to acknowledge His action in the unhindered functioning of this world.

दुर्वारं द्वादशारं त्रिशत परिमिलत्षष्टि पर्वाभिवीतं

सम्भ्राम्यत् क्रूरावेगं क्षणमनु जगदाच्छिद्य सन्धावमानं |

चक्रं ते कालरूपं व्यथयतु न तु मां त्वत्पदै कावलंबं

विष्णो कारुण्य सिंधो पवनपुरपते पाहि सर्वामयौघात || - श्री नारायणीयं

“May not that inexorable wheel of yours, in the form of Time, with its twelve spokes and 360 teeth,

 Whirling furiously fast and annihilating the universe every moment, with every revolution,

Enmesh and torment me, whose sole refuge is Thy feet.

O Vishnu, Ocean of mercy and  Guruvayurappa, may Thou save me from all my woes and ailments.”

- Shri Narayaneeyam

(6) प्रवासे च त्रिविक्रमं, Pravaase cha Trivikramam

-And take the name of Trivikrama, while away from home (unfamiliar surroundings)

Trivikrama Roopa

The meaning of Trivikrama is expounded by Shankara in his bhaashyam to the Sahasranamam as “त्रयो विक्रमास्त्रिशु लोकेशु क्रान्ता यस्यस: त्रिविक्रम:- Trayo Vikramaastrishu Lokeshu Kraanthaa yasyasah Trivikramaha”, i.e. He who conquered the Three worlds with three steps of His feet is Trivikrama. Everyone is familiar with the story of the Vamana avataara and the subsequent tricking of Bali Chakravarthi into granting Him three steps of land. The Lord then took His Visvamayaroopa, engulfing the entire universe, and with one giant step He covered all of earth, with His next He covered the heavens and the for third, He placed His foot on the head of the blessed Bali Chakravarthi and sent him to the netherworld. Since He had measured the three worlds with three (Tri) gigantic (Vi) steps (Krama), He was praised as Trivikrama – “विसिष्टं क्रमणं अस्य इति, Visishtam Kramanam asya iti”. Sometimes, the name is also taken to mean He who has pervaded the three worlds or He who has transcended beyond the three states of wakefulness, dream and deep sleep, thus having attained the infinite consciousness.

By pervading the three worlds the Lord shows us that He is omnipresent as also omnipotent and omniscient. He is beyond time and place and is eternal. Since He is present everywhere, He is also always besides us, wherever we are, protecting us and watching over us. Remembering this Trivikrama swaroopa of the lord is a great comfort for people who are away from familiar surroundings and for those who are homesick. Is He not always there as your kith and kin, as the best of your friends, who never deserts you wherever you go, however far away from home?

(7) नारायणं तनु त्यागे, Naaraayanam Thanu thyage,

Hold onto Naaraayana, when leaving your mortal coils

नारायणाय विद्महे वासुदेवाय धीमहि |

तन्नो विष्णु: प्रचोदयात् || - विष्णु गायत्री 

“I pay my obeisance to Naaraayana, to that Vasudeva,

May he, Vishnu, guide me through the right path.” - Vishnu Gayatri

Though all the previous names have been said in praise of Naaraayana Himself, what exactly does this simple word mean? Even the famous Ashtakshari Mantra takes the form of this Divyanaama - "ॐ नमो नारायणाय, Om Namo Naaraayanaaya". In actuality, this word is pregnant with meaning, depending on the way you look. “नरानां जीवानां अयनत्वात् प्रलय इति वा, Naraanaam Jeevanaam Ayanatvaat pralaya iti va”, i.e. He into whom all the men and creatures take refuge during the times of Pralaya is Naaraayana. Another common meaning is: He who moves on the infinite waters is Naaraayana. Also, “नराज्जातानी तत्त्वानि नारानिति ततो विदु:| तान्येव चायनं तस्य तेन नारायणा: स्मृता|| - Naraajjaataani tattvaani Naaraniti tato viduhu. Taanyeva chaayanam tasya tena Naaraayanah Smrtha.”. He is the abode of the Naaras (Tattvas) which have arisen out of Naras (men) and hence He is Naaraayana. Since He is the Upeya (goal) to be achieved by the humans (Nara) as well as the Upaaya (means) to attain it, He is Naaraayana,

With so many different meanings, which one is apt for our context? The last ones seem the most apt to me. Since He alone is the only way to reach Him, we have to meditate on His Naama to attain the goal of merging with the Paramaatma. But that does not mean we think of Him only at our final moments. Bhagavaan says “अन्तकाले च मामेव स्मरण्, - Antakaale cha maameva smaran”. Remember me at the time of death also (the ‘also’ is very important). Since one's thoughts during one’s lifetime tend to influence the thoughts at the time of death, the Lord urges us to think of Him even amidst mundane activities. This way, when the time comes, we automatically think of Him alone and thus attain Prapatti. Thus the Lord gives us the means to attain Him and also the freedom to choose whether or not to follow the means

The Deliverance of Ajaamilan

In this context, it is important that we recollect the story of Ajaamilan. Ajaamilan was born a Brahmin and brought up with the best of upbringing. However, as fate would have it, he became obsessed with lust and took to a prostitute’s home, abandoning his chaste family. Because of his sinful activities, Ajaamilan soon lost all his wealth and good name and slowly he was forced to thieve, drink and even murder. He begot many children through the prostitute and lived his life in utter ruins. However, when he was lying on his deathbed at the age of eighty, he had this sudden urge to see his youngest son and kept calling out his name - Naaraayana. As a result, when the Yamadhoothas ultimately came to take Ajaamilan’s soul for punishment and rebirth, the messengers of Vishnu intervened and took him to Vaikuntha instead. Even though Ajaamilan had conducted the worst of sins, crimes and adultery, he nevertheless was purified from all these sins because at the last moment he chanted the holy name of Naaraayana. Such is the sanctity and power of this name.

(8) श्रीधरं प्रिय संगमे, Sreedharam  priya sangame

- And think of Sreedhara when in the company of your spouse.

श्रीद: श्रीश: श्रीनिवास: श्रीनिधि: श्रीविभावन:|

श्रीधर: श्रीकर: श्रेय: श्रीमाँल्लोकत्रयाश्रय:|| - श्री विष्णु सहस्रनामस्तोत्र 

“Sreedhah Sreeshah Sreenivasah Sreenidhih Sreevibhaavanaha

Sreedharah Sreekarah Sreya Sreemaan Lokatrayaashrayaha.” - Sri Vishnu Sahasranama Stotra

The above verse from the Vishnu Sahasranama glorifies the connection of Sri (Lakshmi) with Maha Vishnu. He is praised as the lord of Sri (Sreesha), the abode of Sree (Sreenivasa) and the bearer of Sree (Sreedhara). Also He is said to possess as his wealth Sree herself (Sreenidhi) and He also owes all His glory to Sree (Sreevibhavana). Such is the relationship between Vishnu and Lakshmi. Sri Bhattar very beautifully gives the Vyaakhyaanam (meaning) of Sridhara as “रत्नमिव अर्चिशं, पुश्पमिव  सूरभीं, इन्दुमिव चंदिर्कां, अमृतामिव स्वादूतां, औत्पत्तिकेन सम्बन्धेन श्रीयं धरती इति श्रीधर: - Ratnamiva Archisham, Pushpamiva Surabhim, Indumiva Chandirkaam, Amruthamiva Svaadootaam, Autpattikena sambandhena Sreeyam dharathi iti Sreedharah” Just as the gem bears its luster, the flower bears its fragrance, the moon bears its shine and the nectar bears its sweetness, so is Sree borne by Vishnu and hence He is Sreedhara. In the Ayodha Kanda of the Ramayana it is said “न ही हातुमियं सकत्या कीर्तिरात्मवतो यता,- Na hi Haatumiyam saktyaa keerthiraatmavato yathaa”, i.e. It is not possible for Raama to abandon Sita even as the fame of a virtuous man cannot be abandoned by him. The Lord always bears Lakshmi and to see them separate is beyond impossible.

The Bearer of Lakshmi

It is obvious why we have to think of Sreedhara when we are in the presence of our spouse or a loved one. We look towards the divine couple and seek blessings, strength and the will to be as pure, divine and useful to the world as they are. By upholding Dharma in one’s married life, you make your house suitable for Vishnu’s residence and hence by default, Lakshmi’s too. This way, you ask the couple to bless you with the ability to stick to the path of Dharma and hence ensure the presence of prosperity too (the permamnent blessings of all the Ashta Lakshmis). The naama is also a remainder to the men to always take care of their loving counterparts just like Vishnu bears Maha Lakshmi on his vey bosom.

To be continued...