nArAyaNa in the veda-s

[philosoraptor]

These mantras are from the authentic draviDa-patha of the mahAnArAyaNa upaniShad, of the kRiShNa yajur-veda:

sahasrashIrSham devaM vishvAkShaM vishvashambhuvam |
vishvaM nArAyaNaM devamakSharaM paramaM prabhum || MNU 90 ||

The Lord who has a thousand heads, who has His eyes everywhere, who works out the good of all the worlds, who is the immutable and the Supreme Lord, who is the bestower of the fruits of all the deeds, is nArAyaNa who is all this universe.

vishvataH paramAM nityaM vishvaM nArAyaNaNg harim |
vishvamevedaM puruShastadvishvamupajIvati || MNU 91 ||

He is the most supreme and the eternal on account of His being in everything. This universe is nArAyaNa, hari. All this universe is puruSha alone. This universe lives on account of that puruSha.

nArAyaNa paraM brahma tattvaM nArAyaNaH paraH |
nArAyaNa paro jotirAtmA nArAyaNaH paraH || MNU 93 ||

nArAyaNa is the supreme brahman. nArAyaNa is the Supreme Reality. nArAyaNa is the Supreme Light. nArAyaNa is the Supreme Self.

yachcha ki~nchajjagatyasmin dRishyate shrUyate'pi vA |
antarbahishcha tat sarvaM vyApya nArAyaNaH sthitaH || MNU 94 ||

Whatsoever object is seen or heard in this world, nArAyaNa resides pervading all those objects with and without.

anantamavyayam kavigaM samudre 'ntaM vishvashambhuvam | MNU 95 |

The infinite, the immutable, the omniscient, the one whose abode is in the ocean, the one who is the inner controller of Shambhu.

I don't have the Sanskrit for mantra 1.92 with me, but this one indicates that the nArAyaNa is "shivam" or auspicious and that He is "Atmeshvara" or "His own lord." This is a clear instance of the word "shivam" being used in a secondary sense, rather than as a proper noun, which nArAyaNa always is according to pAnini's rules.

[philosoraptor]

patiM vishvasyAtmeshvaraNg shAshvataNg shivamachyutam |
nArAyaNam mahAj~neyaM vishvAtmAnaM parAyaNam || MNU 92 ||

nArAyaNa is the master of the universe. This paramatman is the ruler of Himself. He is the eternally auspicious and He is achyuta or unchanging. This nArAyaNa is the highest object to be known. He is the innerself of all. He is the supreme object of attainment or the highest goal. (mahAnArAyaNa upaniShad 92)

[Omkara]

anantamavyayam kavigaM samudre 'ntaM vishvashambhuvam | MNU 1.95 |

The infinite, the immutable, the omniscient, the one whose abode is in the ocean, the one who is the inner controller of Shambhu.

How does 'vishvashambhuvam' mean 'inner controller of sambhu? As far as I can make out, it means 'beneficient to the world'.

[philosoraptor]

How does 'vishvashambhuvam' mean 'inner controller of sambhu? As far as I can make out, it means 'beneficient to the world'.

I'm not sure, as I had the same doubt. This section follows a section describing dahara-vidya and precedes another one also describing dahara-vidya, but to be honest, I rather like shambhu in the adjectival sense as it reinforces my view that nArAyaNa can be correctly addressed by anya-devata names. Then again, I don't recognize the construction of "vishvashambhuvam." This might be another example of Vedic usage with which I am not familiar. Any input on this welcome.

The translator is a highly respected Sri Vaishnava scholar from one of the Banglore maths, and although he translated all of the mantras according to Sri Ranga Ramanuja Muni's commentary, he only published parts of the commentary. I am hoping that his unabridged translation of the commentary, which is supposedly coming out soon, will explain this translation more fully.

[Omkara]

I'm not sure if you have this aldredy, but there is a SriVaishnava commentary on these verses on the internet here- http://www.srihayagrivan.org/ebooks/094_na.pdf

[philosoraptor]

I'm not sure if you have this aldredy, but there is a SriVaishnava commentary on these verses on the internet here- http://www.srihayagrivan.org/ebooks/094_na.pdf

Looks like they also translate it as "inner controller of shambhu."

Interesting.

[philosoraptor]

From the above e-book:


In the very first mantram, the word “viSvam” appears thrice: “viSvAksham,
viSva Sambhuvam and viSvam nArAyaNam devam”. The word “viSvam” is the first word of SrI VishNu SahasranAmam to offer salutations to SrI VishNu
nArAyaNan:

“viSvam vishNur-vashaTkAro bhUtabhavya-bhavatprabhu:”.

The first namaskAram here is: “om viSvAya nama:”. “viSvam” means “full in all respects” according to Swamy ParASara BhaTTar. The word “viSvam” meaning ‘entirety’ has been derived from the root “viS” with the addition of the suffix “kvan”. This derivation according to grammar points out the meaning of “viSvam” as someone “who enters all parts”. The word “viSvam” points out then to the cardinal doctrine of “antaryAmi Brahmam” of brhadAraNyaka Upanishad.

“viSvam” also means Universe. The One who enters all vastus of Universe is also the possessor of limitless glory. The nArAyaNAnuvAkam celebrates at many places the indwellership of the Lord, in all cetanams and acetanams (sentient and insentient) of the Universe, He creates and goes on to extol His ananta kalyANa guNams. The importance of the word “viSvam” from the Vedic point of view is attested by the oldest of Vedams, Rg Vedam having 90 rks in its ten kANDams to celebrate the viSva sAmrAT (viSvasya rAjA) aspects of the Lord.

He is saluted as the foundation of this world (viSvAdhAran), creator/architect of the world (viSva karmA), protector of the world (viSva rakshakan) and viSva mUrti.

[philosoraptor]

Another mantra of interest, especially to Krishna devotees. This one is actually a prayer to Earth goddess from the mahAnArAyaNa upaniShad:

uddhR^itAsi varAheNa kR^iShNena shatabAhunA |
bhUmirdhenurdharaNi lokadhAriNI || MNU 31 ||

You were lifted up by Krishna with His hundred arms, in the form of Varaaha. You are well-known as Bhoomi, Dhenu, Dharani, and the supporter of worlds (mahAnArAyaNa upaniShad 31).

This is of course interesting because it refers to an event that is described in the purANa-s, and also specifically refers to the Lord as "Krishna." That being said, the context does not support the idea that "Krishna" means "devakinandana" here, but more likely is being used as a name for the Lord in a general way, or possibly as an adjective describing varAha (who is also sometimes depicted with blackish fur).

[smaranam]

Another mantra of interest, especially to Krishna devotees. This one is actually a prayer to Earth goddess from the mahAnArAyaNa upaniShad:

uddhR^itAsi varAheNa kR^iShNena shatabAhunA |
bhUmirdhenurdharaNi lokadhAriNI || MNU 31 ||

You were lifted up by Krishna with His hundred arms, in the form of Varaaha. You are well-known as Bhoomi, Dhenu, Dharani, and the supporter of worlds (mahAnArAyaNa upaniShad 31).

This is of course interesting because it refers to an event that is described in the purANa-s, and also specifically refers to the Lord as "Krishna." That being said, the context does not support the idea that "Krishna" means "devakinandana" here, but more likely is being used as a name for the Lord in a general way, or possibly as an adjective describing varAha (who is also sometimes depicted with blackish fur).

praNAm

Thanks for this reference. KRshNa also means All-Attractive (kRsh --- AkarshaN) . Not just black although black attracts all wavelengths/frequencies of light and absorbs all colours. In which case, it does point to KRshNa the all-attractive. Who can be more all-attractive than the Supreme Person, Who is central (center of attraction) to all ? All-attractive shows most completeness. Shrila PrabhupAd elaborates on this.

However, ChhAndogya Upanishad Part One, Chapter 17, verse 6 says:

6. Ghora, of the line of Angirasa, communicated this teaching to Krishna, the son of Devaki—and it quenched Krishna’s thirst for any other knowledge—and said: "When a man approaches death he should take refuge in these three thoughts: ‘Thou art indestructible (akshata),’ ‘Thou art unchanging (aprachyuta),’ and ‘Thou art the subtle prana.’ "On this subject there are two Rik—verses:

(KRshNa set a good example for humans to follow by taking diksha, going to Rshis for instruction, respecting and honourng His elders, Gurus, Rshis, following ettiquette (like washing Sudama brAhman's feet), supporting yajn~a-BrAhmaNs, and loving all.)

Similarly, KRshNa is VAsudev not just because He is son of Vasudev, but because He resides everywhere (vasu). Vasudev Maharaj was so named because VAsudev was to appear as His son.

This applies to SankarshaN (BalarAm) who attracts, takes away vices etc. not only becs He was transfered from Devaki's womb to RohiNi's (Vasudev Maharaj's other wife)
and to Aniruddha who is inconquerable, and the intelligence in microcosm (individual).

VAsudev-SankarshaN-Pradyumna-Aniruddha (chaturvyuha of NArAyaN)

om namo bhagavate vAsudevAya ~

[smaranam]

~~~~~