Sri Vishnu Sahasra namam -STANZA-14

[Bharathi]

STANZA-14

sarvagah sarvavidbhanur
visvakseno janardanah
vedo vedavidavyango
vedango vedavit kavih

(Sarvagah) = He pervades all

(Sarvavit) = He knows all

(Bhanuh) = Brilliant as His own rays .
.
(Visvaksenah) = The leader of the army of the universe

jana rdanah) = He eats away all the beings in his manifestation as
time

(Vedah) = wisdom

(Vedavit) = one who knows the wisdom

(Avyangah) = the one without any defective limb

(Vedangah) = the owner of the limbs of wisdom

(Vedavit) = the knower of scriptures

(Kavih) = the prophet poet


MEANING:

Invoke the Lord as the all pervading, all knowing and the one
brilliant as his own rays. He is the leader of the armies of the
universe and He eats everyone into Him since He is also time. He is
the wisdom, the knower of wisdom without any defective limb since He
is the Lord of the limbs of wisdom. He is the knower of the scriptures
as well as the prophet poet who composes them.

. Explanation :

1. The presence of the Lord pervades each unit space and time. It
pervades each unit counterpart of the atom. The presence of the
different states of existence like matter, force, life, consciousness
etc., are all due to the folds of ignorance and the layers of
iimitation in the cognizance of the individual consciousness. The
difference between the dynamic and the static states, the living and
the non-living, the conscious and the unconscious are ap due to the
various layers that are objective. The Lord exists as the one
subjective presence of all these and hence, He is the Lord who
pervades.

2 He.starts as the observer consciousness on the plane of objectivity
and hence, He plays the role of the ignorant one who starts His
journey of unfoldment in the living beings. This goes on until He
expands into the comprehension of the cosmic and supra-cosmic
expanses. Thus the Lord is the omniscient one, who knows everYthing
before the beginning and who goes on knowing everything as an
individual.

3. If we observe a sun-globe, we find that His brilliance is due to
his own presence as his rays. The same is the case with the
comprehension of everyone of us. The brilliance of comprehension is
limited by the concept of the individual while the brilliance goes on
expanding the concept as the urge of knowing and realising the
unknown until the limitation of the concept breaks "and gives way to
the conte~t as the one all-brilliance.

4. The devas of one universe stand in a beaUtiful arrangement both in
position and in work. The intelligences and the energy centres that
manifest from these devas also stand in a pre-arranged discipline and
order which keeps the ultimate fitness of things in the pattern. This
order and discipline is manifesting itself through the pattern of the
solar system in the atom with the solar precision of the year as well
as the atomic structure and number. All these things reveal that there
is a particular manifestation of the Lord as the Commandant General
with all the devas as his armies. Such a one is called VishvaksentJ in
the Vaishn.ava symbolism. He is said to hold the rod in his hand and
lead the armies through channellised patterns to form the defence line
of the Lord's kingdom. In the Saiva symbolism, He is called
Subrahmanya, the first Kumara who holds Sakti (power) as his weapon
and leads the armies of gods.

5. Time is the one which dissolves forms and incidents. After
everything has served its purpose as a time-marker it will work oUt
its own removal from form and existence. This is done by virtue of the
time-sense through it. Just as we remove everything to its original
place from the table after the dinneI is finished, everyone in the
universe is dissolved into the background from its own place
temporarily decided. This is one of the properties of time which works
out only through the individual. The winding up of great institutions,
the breaking up of empires and governments and the individual deaths
on the physicaJ plane are all affected by this manifestation of the
Lord as time.

6. One unit breath of the whole cosmos holds all the array of its own
detail as one unit of wisdom which is probed into by the individuals
according to the permitted windows of oomprehension. This un~t of the
whole wisdom of the cosmos is called Veda in Sanskrit. It is verily
the photograph of the Lord Himself

7. The knower of the Veda is also the Lord Himself in the guise of an
individual unfolding into the total pattern. For this reason, it is
understood in the Indian tradition that there is no difference in
quality between the Lord and a Brahmin who knows the Veda in its true
sense.

8. The limbs of an individual are his own counterparts. The Lord in
every one of us is a unit Lord who is provided with a complete set of
all the limbs to develop. Though sometimes the actions of the lower
natUre may render the physical development of the limb defective, any
creature is never created defective of the potential mechanism of the
limbs, Above the etheric plane, the body of every individual is
perfect and without any defect. For all the beings well-behaved, the
same perfection holds. good with the manifestation of the physical
limbs also. Perfection of manifestation is one of the splendours of
the Lord.

9. The cosmic wisdom has six keys which work as the limbs of
the whole pattern. They are :

(I) Chandas, the periodicity and the ryrhm of the universe expressed
in terms of time and space.

(II) Kalpa or the practical detail of one unit creation as it is
worked. out in the form of a ritUal by the creator. A knowledge of
these two branches give us the measures of time and space that are
revealed through the ancient scriptUre. It is said that the whole
expanse of creation is having divisions of its active and passive
phases expressed as the day and night ofBrahma. The day is composed of
one thousand .divine years and is sub­divided into manvantaras each
having seventyone Mahayugas. The detail of all this is called Kalpa or
the practical unit ~f the total formula of creation worked out by
creator as the grand ritual.

(III) Vyakarana The cosmic grammar which gives the utterence of the
whole creation as the one sentence with its subject, predicate and
object as the three­fold manifestation of the Lord Himsel£

(IV) Siksha or the process of utterence through the power of sound
which we call OM.

(V) fyotisha or the phenomenon of light and its splendours. This is
understood in terms of astronomy and astrology which is of a superior
nature when compared with the present mitigated understanding of
astrology and astronomy.

(VI) Nirukta or the meaning of words as a key to the cosmic wisdom. ..
All these six limbs of wisdom develop from the one embryo of wisdom
who is the Lord Himself, in His creative aspect. There are books in
the various languages which counterfiet the names of these branches
but they are the partially copied passages from the pages of the
cosmic wisdom torn by each scholar according to his own blind spots of
comprehension.

11. Similarly we find the literary counterparts of the cosmic wisdom
which we call the scriptures of the world. The Vedic text as well as
any other scripture is a literary photograph of the vedic wisdom that
exists on the cosmic plane. For this reason the texts of the vedas are
also honoured as the exhalation of the Lord Himsel£

12. The word Kavi in Sanskrit means a poet in its ordinary sense. But
when used in the Vedas and allied scriptUres it means the sun-god who
is the seer of the whole universe. He is said to have a continuous,
instentaneous glance of the whole universe by the power of his rays of
illumination. He is further described as the poet who utters the
splendours for the whole creation by the powers of his own imagination
and description as a poet. He is also described as the prophet who
prophesies the occurances of one spell of creation.

COURTESY- MASTER E.K

Regards

Bharathi.A
.