Sree Vishnu Shodasanama Stotra : A Mini Bhaashyam, Part II

Continued from Sree Vishnu Shodasanama Stotra I

(9) दुःस्वप्ने स्मर गोविन्दं, Duswapne smara Govindam
Remember Govinda to avoid nightmares

Kamadhenu bathes Krishna in Milk -
Govinda Pattabhishekam

Enter the temple shrine of Tirupathi and you will probably be greeted with a multitude of people shouting “Govinda Govinda Govindaa”. Though I had always joined in the chorus, it was not until sufficiently later in life that I realized why the devotees called Him Govinda. Like the 7th Naama, Naaraayana, the name Govinda is also replete with inner meaning. The root word is of course ‘go’, but ‘go’ by itself could stand for ‘earth’, ‘cow’, ‘speech’ or ‘the Vedas’. Aacharyas thus give us four different meanings of Govinda depending on what ‘go’ denotes. “गवां स्तुति गिरां विन्द: गोविंद: स उदाहृत:, Gavaam stuti giraam Vindah Govindah sa udahruthah”- He is the recipient (Vinda) of innumerable words and phrases of praise from all classes of people, mortals and the celestials, and hence He is Govinda. Also, “नष्ठां वै धरणीम पूर्वं अविन्दं वै गुहागतां, गोविन्द इति तेनाहं देवैर वाग्बिर अभिष्ठुत:, Nashtaam vai dharaneem poorvam avindam vai guhaagataam, Govinda iti tenaaham devair vaagbirabhishtuthaha” Bhagavaan says in the Shanthi parva of the Mahabharatha : “I first rescued (avindam) the earth (Dharani, Go) who was hidden at the very depths of the ocean. Hence both the Gods and the Vedas praise me as Govinda”. Govinda could also mean the one who is reached by the chanting of the Vedas or the one who is the abode of the Vedas as is told in “गावो वेदवान्यो यं विन्दन्ति लभन्ते, यत्र वा अवतिस्थंटे स गोविन्दो भगवान विष्णु:, Gaavo Vedavaanyo yam vindanti labhante, yatra vaa avatisthante sa govindo bhagavaan Vishnuhu”. 

The Harivamsa gives yet another variation of Govinda as “गौरेशा तू यतो वाणी तां च विन्दयते भवान| गोविन्दस्तु ततो देव! मुनिभिः कथ्यते भवान !, - Gauresha tu yato Vani taam cha vindayathe bhavaan.Govindastu tatho deva! Munibhih Kathyathe Bhavaan.” i.e. you are the lord of all words (gau), who pervades them and gives them the power and hence the munis call you Govinda. And finally, there is perhaps the most well known meaning of Govinda, pertaining to probably one of the best Krishna Leelas – Govardhana Giri Dharanam. When Krishna uprooted the Govardhana Giri and used it to shelter the cowherds and cows of Gokula from the torrential rains of Indra, Indra eventually accepted defeat and came down from the heavens praising Krishna thus “अहं किलेंद्रो देवानां त्वं गवां इन्द्रताम गतः | गोविंद इति लोकास्त्वां स्तोष्यन्ति भुवि साश्वतम || Aham Keelendro Devaanaam tvam gavaam indrataam gatah. Govindam iti lokaastvaam Stoshyanti bhuvi Saashvatam.” “I am Indra, the leader of the Devas. But now you have attained the leadership of the Cows. Hence from now, let all men of this world praise you as Govinda”. Since He was the leader and protector of all the cows, He came to be known as Govinda. 

But how would Govinda-Smarana help us to avoid nightmares? I can come up with two possible reasons for this. Firstly, the divya-roopa of Govinda is quite different from any of the other forms of Vishnu. He is shown without any of the Panchayudhaas, either with or without a flute, and is often represented as supporting the Govardhana Giri. Most importantly, He is shown to be surrounded by cows – cool, white and pure cows, which look towards Him with innocence. The scene is calm, serene and very inviting. Surely, meditating on this form will leave no space for any terrible dreams to even approach us. The brain will sense this calming scene alone and hence the subconscious will be subjugated into a sense of peace and silence. Another possible explanation is that, just like the Lord herds all the cows by keeping them close to Him and not allowing them to stray, He will herd our subconscious minds too, keeping terrible thoughts at bay, thus giving us an undisturbed sleep. 

Govinda is believed to be the dearest name of the Lord, for this name reminds Him of His pleasant childhood pastimes by the banks of the Yamuna. It is said “गोविन्दात् मृत्यु बिभेति, Govindaat Mrithyu Bibhethi” i.e. When even death is afraid of Govinda, what problems can mere nightmares pose? Just like He came rushing to Draupadi’s desperate cry of ‘Govindaa’, so will He rush to our rescue too.

சிற்றஞ் சிறு காலே வந்துன்னைச் சேவித்து உன் 

பொற்றாமரை அடியே போற்றும் பொருள் கேளாய் !

பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து நீ 

குற்றேவல் எங்களைக் கொள்ளாமல் போகாது

இற்றைப் பறை கொள்வான் அன்று கான் கோவிந்தா!

எற்றைக்கும் ஏழேழ் பிறவிக்கும் உந்தன்னோடு

உற்றோமே யாவோம் உனக்கே நாம் ஆட்ச்செய்வோம்

மற்றை நம் காமங்கள் மாற்று ஏல் ஓர் எம்பாவாய். – திருப்பாவை(29) 

“In the early hours of dawn, we come and bow down before you,

And worship your lotus-like golden feet, listen to our requests.

You, who were born in the clan of the legendary cattle herders,

Cannot deprive us of the chance to do service to you.

This is not the drum (parai) we requested, don't be so naive Oh Govinda.

For ever, in all the seven and seven more births, with you,

we should be born related to you, and provide our services to you alone

Any of our other dreams, please do change it. Listen oh Paavai" – Thiruppavai(29) 

(10) संकटे मधुसूधनं, Sankate Madhusoodhanam
Call upon Madhusoodhana in the times of sadness 

Vanquishing Madhu and Kaitabha

The naama Madhusoodhana can be analysed by splitting it into two parts – ‘Madhu’ and ‘Soodhana’. Soodhana essentially means ‘to destroy’. The Devi Bhaagavatham tells us the story of two demon brothers Madhu and Kaitabha who were born out of Vishnu’s earwax as He remained in Yoga Nidra. They grew incredibly powerful by chanting the Maha Bheeja Mantra and were granted the boon of ‘Swachchanda Marana’ or voluntary death, by the Mother Goddess. Conceited by their powers they attacked Brahma. Brahma, totally helpless at the attack, pleaded to Yoga Maya to withdraw from Vishnu so that He would arise and destroy these demons. Yoga Maya conceded and Vishnu woke up. However, due to the boons granted to the brothers, Vishnu was not able to kill them. Finally, He decided that trickery was the way to go, and offered them a boon. Conceited by their apparent success, the demons told that they would grant Him a boon and not vice-versa. Vishnu snatched the chance, and asked that they die at His hands immediately. Betrayed by their own boon, Madhu and Kaitabha requested Vishnu that they do not die in water. Maha Vishnu obliged and took His Vishwaroopa and placing the brothers on His dry lap, He killed them. Since Vishnu had destroyed the brothers, He was praised as Madhusoodhana or the Killer of Madhu. 

The Mahabharatha tells us a slightly different story, where the Madhu-Kaitabha brothers steal the Vedas from Brahma and hide it in the depths of the ocean. Vishnu then incarnates as Hayagriva (The Horse headed one), kills the brothers and retrieves the Vedas. Either way, this explains why He is known as Madhusoodhana.”विष्णु कर्नोद्भवं चापि मधु नाम महासुरम| तस्य तवाद्वधा देव देव दानव मानवाः मधुसूदनः इत्याहुर्शयस्च जनार्दनं || Vishnu Karnodbhavam chaapu Madhu Naama Mahaasuram. Tasya Tavaatvadhaa deva deva maanavaah Madhusoodhanah Ityaahurshayascha Janaardanam.” From the earwax of Vishnu was born a great Asura known as Madhu. Since Vishnu destroyed him, He is praised as Madhusoodhana by devas, Rishis, Asuras and men. Another possible meaning of ‘Madhu’ could also mean honey or rather the fruits of action. Since Vishnu destroys the fruits of actions of the devotees who worship Him, He is called Madhusoodhana. 

Now, to see why Madhusoodhana is capable of vanquishing our sadness, we need to firstly understand the very nature of grief. Defined clearly, sadness is an emotion characterized by feelings of disadvantage, loss, helplessness, sorrow, and rage. We are sad when we lose something that we feel should have remained with us. Thus, in one way, sadness stems from desire, the reigning characteristic of Rajo Guna. In our texts this is referred to as Kaama. Again, where does sadness lead to? Mostly, it leads to rage and anger - directed either inwards or outwards. This is Krodha, a defined characteristic of Tamo Guna. Now, the brothers, Madhu and Kaitabha can be thought to represent Kaama and Krodha respectively. Just like they were destroyed, Madhusoodhana destroys not only our sorrows, but also the root and the fruit of it. A fitting use of this naama is employed by Veda Vyaasa in the Mahabharatha. 

संजय उवाच : 

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणं | 

विषीदंतमिदं वाक्यमुवाच मधुसूदन: || - भगवद्गीता (2.1) 

Sanjaya Says: 

“To Arjuna, who stood with a perturbed mind and eyes brimming with tears, 

Madhusoodhana spoke these sentences” – Bhagavad Geetha(2.1) 

Having understood the potential of this divya naama of Madhusoodhana to wipe out sorrow and fear, Vyasa uses this word thus at the very beginning of the Geetha.

(11) कानने नारासिम्हं च, Kaanane Naarasimham Cha,
When alone in the Forest, Think of Narasimha 

सत्यं विधातुं निज-भृत्य भाषितं 

व्याप्तिं च भूतेष्वखिलेषु चात्मनः | 

अदृश्यतात्यद्भुत रूपं उद्वहन् 

स्तम्भे सभायां न मृगं न मानुषं || - श्रीमद्भागवतं 

“To prove the truth in the words spoken by His servant (Prahlada), 

That in all the living beings and in non-living entities exists His Aatma. 

With a wonderful form that had never been sighted before 

He emerged from the Pillar in the assembly hall, neither man nor animal.” 

- Srimad Bhaagavatham

Ardha Yoga Narasimhar - Art by Deepak Saagar

The meaning of the word Narasimha is very obvious from the above sloka. Even a child would tell that Narasimha means He who is half man (Naraa) and half lion (Simha). In this incarnation, the Lord combines in Him the Lion, which is superior in physical strength, and the human, who is known for his mental prowess, thus showing that for any undertaking to succeed both Karmaa (action) and Jnaana (knowledge) are needed. He was that wonderful incarnation who showed opposite emotions of anger (to Hiranyakashipu) and compassion (to Prahlada) as Swami Desikan describes Him in “विशम विलोचन केसरी ,Vishama Vilochana Kesari”. 

Again, from the overview, it is very clear why we should think of Narasimha when we are in the forest. The lion, of course, is the king of the forest and hence the Lord in His Man-Lion form will lead us to safety and peace. However, there is more to it than appears. The story of Narasimha avataara tells us that the Lord appeared from a pillar, thus proving His omnipresence (as in the naama Vishnu). He killed Hiranyakashipu without falsifying any of the boons that were granted to him (That he should neither die on land nor the sky, neither at day nor night, neither inside nor outside, neither by man nor animal, neither by weapons not anything dead or alive). The lord therefore kills him on His lap, at twilight, seated on the door step with His own nails, showing that He would emerge from anywhere, at any time, exactly meeting the requirements of the solution, be it in a palace or the middle of a forest. And most importantly, the specialty of the Narasimha avataara is that unlike the other eight avataaras which were taken to protect various devotees, this avataara was assumed for just one – Prahalada. Wasn’t it Prahalada’s utter belief that caused the lord to come tearing down the pillar? In a similar way, He would come rushing to us even when we are in the midst of nowhere. Yet another possible explanation is given in Shankara’s Sri Lakshmi-Nrusimha Karaavalamba Stotram :

संसार घोर गहने चरतो मुरारे

मारोग्र भीकर मृग प्रचुरार्दितस्य

आर्तस्य मत्सर निदाघ सुदुःखितस्य

लक्ष्मी-नृसिंह मम देहि करावलम्बम् 

“Oh Lord who killed the Asura called Mura,

I have been traveling in the dark forests of day to day life,

Where I have been terrified by the lion called desire,

And scorched by the heat called competition, and so,

Oh Lakshmi-Nrusimha, Please give me the protection of your hands.”

Here, Shankara pleads Narasimha to help him from the dark forest of Samsaara, where we are lost, blinded by Maya and obsessed with Kaama. It is only through His help that we would ever be able to cross the darkness of Samsaara and see the light of His lotus-feet.

(12) पावके जलशायिनं, Paavake Jalashaayinam
When amidst the scorching fires, remember Jalashaayin

It is basic knowledge that ‘Jalaa’ means water and ‘Shayana’ means to lie down. Hence Jalashaayin essentially translates to He who lies on the water. Since Vishnu, reclines on the great waters of the Ksheerasaagara, He is called so.

Jalashayana @ Pashupathinath Temple - Nepal

Now, it is once again basic science that the best remedy for fire is water. Therefore, what could be more prudent than thinking of the Water-Dweller when in the danger of fire? However, what is this fire? Not taking it in the literal sense, Paavaka could also represent the fires that scorch us in this Saamsaaric life in the form of lust, anger, greed, attachment and ego. By surrendering these evils to He, who dwells on the Kaarana Jala, we remain assured that He will destroy the very sources of these fires and bless us with a cool and peaceful life. Also, in Hinduism, we always consider water to be sacred and as having purifying properties. We call upon that water to wash our sins and dirt, both mental and physical, before we begin our worship. If water by itself is so pure, how much purer would be its creator? Therefore, He who is more pure than the purest of waters, cooler than the coolest of waters and who rests on the flowing waters will be the most appropriate form to propitiate for the eradication of all the fires that burn us in this material life.

(13)जलमध्ये वराहं च, Jalamadhye Varaham Cha
When you are in the middle of waters, Think of Varaha

उत्क्षिप्तवालः खचरः कठोरः

सटा विधुन्वन् खररोमशत्वक्

खुराहताभ्रः सितदंष्ट्र ईक्षा

ज्योतिर् बभासे भगवान् महीध्रः - श्रीमद्भागवतं

“Slashing His tail forcefully in the sky,

The very hard, sharp hairs on His shoulder quivering,

He scattered the very clouds with His hooves and His glittering tusk,

As He shone bright, the supreme, His very glance luminous”

- Srimad Bhaagavatham

Sri Mooshnam Bhoovaraaha Swami

Varaha was the third avataara of Maha Vishnu after Matsya and Koorma, in which He assumed the form of a humongous wild boar. The puranas refer to Him as being the originator of the boar species; therefore I am slightly puzzled as to what came first – the word Varaha or the Varaha avataara as a result of which the boar is generally referred to as Varaha in Sanskrit. Either way, Varaha refers to the holy boar, which came to the rescue of the drowning Bhooma Devi. Hiranyaksha, the brother of Hiranyakashipu, had obtained powerful boons from the gods and he tortured the three worlds to no end. His last and perhaps his greatest act of tormenting Brahma was to steal the earth and hide it under the oceans. In response to Brahma’s anguished prayers, a boar shot out through his nostril, the size of his thumb. The boar grew in size and plunged into the swirling ocean to rescue Mother Earth. After restoring the earth to safety, the Boar, who was Vishnu Himself, fought with Hiranyaksha and vanquished him. At this wonderful act of the Lord, Brahma and other rishis praise Him thus:

कः श्रद्धीतान्यतमस्तव प्रभो

रसां गताया भुव उद्विबर्हणं |

न विस्मयो सौ त्वयि विश्वविस्मयो

यो माययेदं ससृजेतिविस्मयं - श्रीमद्भागवतं

“Who else but you, the Supreme Personality of Godhead,

Could deliver the earth from within the water?

It is not very wonderful for you, because you acted most wonderfully in the creation of the universe.

By your energy you have created this wonderful cosmic manifestation.”

-Srimad Bhaagavatham

Since MahaaVishnu had saved the earth goddess from drowning in the cosmic ocean, it appears to be very appropriate to propitiate Him when we are caught amidst turbulent waters. This is what we come up with if we take the naama in its literal sense. However, looking under the layers, we can infer that it also makes sense to invoke Him to save us from the churning waters of this Samsaara Saagara (the ocean of mundane life). What else is capable of lifting us from the suffocating situations that we encounter in daily life, than His powerful, luminous tusks? He alone can save us from drowning into the ocean of worldly life which is infested with dangerous creatures like Kaama, Krodha, Lobha and Moha. And we need not search anywhere to seek Him, but look within ourselves. Just like He came out of the very nostril of Brahma, a tiny form; “इत्य् अभिध्यायतो नासा विवरात् सहसानघ, वराहतोको निरगाद् अङ्गुष्ठ परिमाणकः, Ityabhidhyaayato Naasaa vivarat sahasaanagha, Varaatoko niragaad angushta parimaanakah”, He will emanate from within us and grant us the solace we seek.

(14) पर्वते रघु नन्दनं, Parvathe Raghu Nandanam
And when climbing high mountains, invoke Raghu Nandana

I have to confess, that this is perhaps the most difficult of His names to write about, not because I am pressed for information, but rather because I am pressed for brevity. How can a mere few lines capture the essence of the Scion of the Raghuvamsa – Sri Raama, when Valmiki had to resort to several thousand lines? The naama is literally translates to ‘son of the Raghu clan’ and hence refers to Sri RaamaChandra moorthi, who was born in the Raghuvamsa under the Suryakula in the Ikshavaaku dynasty. And I will stop here lest I write the entire Raamayana.

Sri Raama Chandra Moorthi

पातालभूतलव्योमचारिणश्छद्मचारिण: |

न द्रष्टुमपि शक्तास्ते रक्षितं रामनामभि: ||

रामेति रामभद्रेति रामचन्द्रेति वा स्मरन् |

नरो न लिप्यते पापैर्भुक्तिं मुक्तिं च विन्दति || - श्री रामरक्षास्तोत्र
“Those invisible powers which roam around in the netherworld, on the earth and in the sky,

Which move incognito, are not even able to sight a man protected by the names of Raama.

O Raama, O Raamabhadra, O Raamacandra, reciting thus, a man is not smeared by sins,

And he obtains both worldly enjoyment and liberation.”-Sri Raama Raksha Stotra

For me to think of Raama in times of difficulties is like second nature. The word ‘Parvath’ does mean mountain literally, but in actuality it refers to the difficult times that we face in our lives, to those instants when the tasks before us appear to rise up like a tall mountain. In times like this, we should remember Him, who had faced numerous difficulties in life - troubles before which our own daily problems appear mundane – Sri Raama. Born a prince, He was forced to exile by one of His very mothers where He was separated from His dear wife. Neither could He perform His father’s last rites, nor could He return back when all His family urged Him to - all this for the cause of Dharma. At no point in His life did He waver from the path of Dharma. The glory of His name is limitless and has been described in copious amounts by all our sages. It has been said that if the whole of the Vedas were weighed against the two letters ‘Raama’, the scale containing the single word would still be heavier. In perhaps the greatest example of Raama Naama Mahima, Shiva explains to Parvathi :

ईश्वर उवाच -

श्रीराम राम रामेति रमे रामे मनोरमे

सहस्त्रनाम तत्तुल्यं राम नाम वरानने - श्री विष्णु सहस्रनामस्तोत्र
Eeshwara says -

“The chanting of Raama Raama Raama thrice, Oh Auspicious Lovely Lady.

Is Equivalent to chanting all the thousand names of Mahaa Vishnu”

- Sri Vishnu Sahasranama Stotra

Also, there are numerous examples in the Raamayana where the importance and the power of Raama Naama are glorified. For instance, even when Raama Himself was in trouble, His Naama came to help. When Sri Raama was worried about building the bridge to Lanka, the Ocean King asked Him to inscribe ‘Raama’ on the stones and throw them into the ocean. The very name made the stones float. At the Ashoka Vana, the only source of inspiration for Seetha was the name ‘Raama’. And of course, the greatest source of Raama Naama Mahima is Shri Hanuman. It is believed that Hanuman was more aware of the power of Raama Naama than Raama Himself (which is not a surprise as He was Shiva’s very incarnation).

The chanting of His name does not necessarily mean that the difficulties would be removed, but yes they would certainly be reduced and the mountain may become a molehill. But definitely, it would provide us with the strength and courage to face and overcome these difficulties, all the while sticking to the way of Dharma.

रामाय रामभद्राय रामचन्द्राय वेधसे |

रघुनाथाय नाथाय सीतायाः पतये नमः ||

“Oh Raama, the auspicious, moon like one, the dwelling of the Vedas,

The Lord of the Raghus, Our supreme Leader, the husband of Seetha, I bow to thee”

(15) गमने वामनं चैव, Gamane Vaamanam Chaiva
While on a journey, forget not Vaamana

The Vishnu Sahasranama Stotra is replete with praises to Vaamana, the fifth of the Dasavatharas, either directly or through various other divyanaamas. The name Vaamana has several meanings, all pertaining to His avataara. Shankara expounds it as “वामयति त्याजयति मदं बलिं, Vaamayati Tyaajayati madam Balim”, i.e. He who subdued the pride of Bali is Vaamana. (Vaam means Vomit and since He made Bali vomit his pride, He is known so. Lagaayatasurin on the other hands explains the naama as “वामो वल्गुत्वं अस्य अस्ति इति वामनः, Vaamo Valgutvam Asya asti iti Vaamanah”, He who has a captivating short form is Vaamana. It could also be “वामो वटुत्वं अस्य अस्ति इति वामनः, Vaamo Vatutvam Asya asti iti Vaamanah”. He had the form of a gurukula student (Vatuh) when He went to MahaBali and hence He is Vaamana. The Chandogya Upanishad praises Vaamana as the one who bestows all His devotees desires as “सर्वानि वामानि नयति इति वामनः, Sarvaani Vaamani Nayati iti Vaamanah”. The Bhaagavatham beautifully describes the form of Vaamana as:

इत्थं सशि ष्येशु भृगुषवनेकधा वितर्क्यमाणो भगवांस वामनः

छत्रं सदंडं सजलं कमण्डलु विवेश बिभ्रयमेधवाटं ||

मौञ्ज्या मेखलया वीतमुपवीतजिनोत्तारं

जटिलं वामनं विप्रं मयामणवकं हरिं प्रविष्टं || - श्रीमद्भागवतं

“As the priests of the Bhṛgu dynasty and their disciples argued, the Supreme God, Vaamana,

holding in His hands the rod, the umbrella and a waterpot full of water, entered the arena of the ashvamedha sacrifice.

Appearing as a brahmaṇa boy, wearing a belt of straw, a sacred thread, an upper garment of deerskin, and matted locks of hair, Lord Vaamanadeva entered the arena of sacrifice.”

-Srimad Bhaagavatham

Vaamana Roopa

Why should we think of Vaamana while starting on a journey? Wouldn’t some other naama like “Garudadhwaja” or “Vishnu” be more appropriate? Of course, we can relate to the sixth naama Trivikrama as having pervaded the three worlds, to protect us wherever we go so that we have a safe journey. But this naama talks about a totally different journey. It is a journey that we constantly undertake across the seas of Samsara – the journey of Life. The story of Vaamana avataara teaches us one very important point – whatever you do in life, either good or bad, surrender to Him and you will be liberated. Bali was a Chakravarthi, the most righteous of all Kings, a great donor and the grandson of Prahalada. Yet, he had a fault – his pride. However, when Vishnu came to test him, Bali realized that the guest was Paramathma Himself. He did not hesitate for even a second in bowing low and offering his head as the space for the third step. And he was rewarded with eternal fame. It was his instant surrender which raised him to the great heights that we today praise him with.

In this context, the three steps that were demanded by Vaamana could represent the three stages of Surrender. Physical surrender is when you surrender to the Pancha-Bhoothas around you and fully realize that you are made of them. This way, you surrender to God, who is the creator and the controller of the five elements. Psychological surrender happens when we dissociate from our minds and sacrifice the feelings of ego, pride, pain, pleasure etc. We recognize that He is beyond mind and hence try to transcend the mind. The final act is the intellectual sacrifice which is when you trust God more than your intellect. The concept of ‘I’ disappears and you recognize that there is a higher power which drives you. And with that comes Sharanaagati and that is exactly what Bali did. When you have surrendered your body (represented by earth) and your mind (represented by the heavens) there will be no hesitation in surrendering your intellect and that is the lesson taught by the Vaamana avataara.

(16) सर्व  कार्येषु माधवं, Sarva Kaaryeshu Maadhavam
And in all Activities, propitiate Maadhava 

There are innumerable ways in which the naama Maadhava can be explained. Foremost among them is to see it as “Maa + dhava” – “मायाः धवः माधवः, Maayaah Dhavah Maadhavah”. He who is the Lord of Lakshmi (Maa) is Maadhava. The Lord and Lakshmi are eternally together and should be worshipped in the same way, one with the other. Since the Lord gets His powers because of being associated with Maa, He is Maadhava. In the Udyoga Parva of the Mahabharatha it is said “मधुविद्या वबोधत्वात् धवत्वाद्वा श्रीयोनिशं, मौनाध्यानाच्च योगाच विद्धि भारत माधवं, Madhuvidyaa Vabodhatvaat Dhavatvaadva sriyonisham, Mounaadhyaanaacha yogaacha viddhi bhaaratha Maadhavam”. He who is attained through the Madhu Vidhya practice of Mauna (Silence), Dhyaana (meditation) and Yoga is Maadhava. It can also be said, He who is endowed with Mauna, Dhyaana and Yoga is also Maadhava. The Harivamsa on the other hand praises Maadhava as the lord of Knowledge in “मा विद्या च हरे: प्रोक्ता तस्या ईशो यतो भवान, तस्माद् माधव नामासी धवः स्वामीति शब्दित:, Maa vidyaa cha hareh prokthaa tasyaaa eesho yathi bhavaan, Tasmaad Maadhava Naamaasi Dhavah swameethi shabdhitah”. Translated it means “Oh Hari, you are the master of ma (Knowledge) and hence you are praised as Maadhava”. Since He was born as Krishna, in the race of Madhu, He is called Maadhava too – “मधुकुले जातत्वात माधवः, Madhukule Jaatatvaat Maadhavah”. ‘Ma’ could also be taken as earth, or nature or Maaya and hence He is the Lord of them too. Finally it is said “मा धवः यस्य स माधवः, Maa Dhavah yasya sa Maadhavah”, i.e He who has no other Lord above Him is also Maadhava.

Maadhava, the Lord of Lakshmi

I think, the various explanations of Maadhava are sufficiently enough to explain why we ought to think of Him in all our day-to-day activities. He is the Lord of Lakshmi, who gives us the materials that are required for our daily sustenance – food, water and money. He is the Lord of Knowledge, which is perhaps the greatest gift of mankind. He is also the Lord of Maaya, who controls our every action. And He is also the Lord of the Earth who gives us room to live and grow our food. Without Him, would sustenance even be possible? He is the silent observer who is the eternal witness of our activities. Even as Vishnu says to Narada in a Hindi poem called Priyatam that I read in my ninth standard, it is not necessary that we constantly remain in His meditation alone, but by seeing Him in and amidst all the work that we carry out, He is more than satisfied.

माधवो माधवो वाचि, माधवो माधवो हृदि स्मरणति

साधवः सर्वे सर्व कार्येशु माधवं || - नरसिम्ह पुराण

“Let Madhava be on one’s lips and let Maadhava be in one’s heart,

All of the Saadhus also remember Maadhava, in all their undertakings”-Narasimha Purana

PhalaShruthi 

षोडशैतानी नमानी प्रातरुत्थाय य: पठेत्
सर्वपाप विर्निमुक्तो विष्णुलोके महीयते
Shodasaithani Naamaani, Praathar uthaaya ya padeth,
Sarva paapa vinirmuktho, Vishnu lokam samopnuyath.

“He who recites these sixteen sacred names of Vishnu, every morning at the crack of dawn,
Will get absolved from all his sins, and will attain Vishnu Loka on leaving his mortal coils.

सर्वे जनाः सुखिनो भवन्तु
Let all people be blessed with happiness

PS : I have taken quotes and the meanings for the various Naamas from a variety of sources, which include several Bhaashyams of the Vishnu Sahasranama Stotra and other commentaries. I have merged them with the little knowledge that I possess to dedicate this small work of mine to the Infinite Wonder that is Sriman Naarayana. Should you feel that I have committed a folly, you are welcome to comment on it and it will immediately be taken care of.