om namo bhagavate vaasudevaaya.
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agraahyah saasvatah krishno lohitaakshah pratardanah I
prabhootah trikakub-dhaama pavitram mangalam param II
अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः I
प्रभूतः त्रिककुद्दामा पवित्रं मङ्गलं परम् II
అగ్రాహ్యః శాశ్వతః కృష్నో లోహితాక్షః ప్రతర్దనః I
ప్రభూతః త్రికకుబ్ధామ పవిత్రం మంగళం పరమ్ II
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This 7th sloka of VSNS has 9 names of lord Vishnu presented in it. They are listed below:
56) agraahyah (अग्राह्यः) (అగ్రాహ్యః)
57) saasvatah (शाश्वतः) (శాశ్వతః )
58) krishnah (कृष्णः) (కృష్నః)
59) lohitaakshah (लोहिताक्षः) (లోహితాక్షః)
60) pratardanah (प्रतर्दनः) ( ప్రతర్దనః)
61) prabhootah (प्रभूतः) (ప్రభూతః)
62) trikakuddhaama (त्रिककुद्दामा) (త్రికకుద్దామా)
63) pavitram (पवित्रं) (పవిత్రమ్)
64) mangalam param (मङ्गलं परम्) (మంగళమ్ పరమ్)
Their meanings are presented below:
nama no. 56) agraahyah (अग्राह्यः) (అగ్రాహ్యః)
om agrahyaaya namah (ओं अग्राह्याय नमः) (ఓం అగ్రహ్యాయ నమః)
'graha upaadaaney' means receiving, holding, feeling...Substances are felt by others. As paramatma can not be felt by others like that, He is referred to as 'agraahya'.
In this world, a man (potter) understands soil as a basic substance and converts it into pots, bricks, and other objects. Similarly, a weaver takes cotton and converts it into a fibre and further makes it a cloth. All these materials, that are useful for various activities, do not change on their own, but are felt and converted by someone else. In the same way, if you ask if there is someone else who could feel, hold or convert paramatma into something as He is also the basic source of all the universe, the answer is a 'NO.' This nama 'agraahya' thus reveals that Lord Vishnu is the one who is not manipulated by somebody else.
It is possible to feel and hold those which are limited in nature. But who can fell and hold the all-pervading vast paramatma? The God can hold all the worlds and also influence all of their consequences. But, there is no one else superior to Him who can manipulate Him.
nama no. 57) saasvatah (शाश्वतः) (శాశ్వతః)
om saasvataaya namah (ओं शाश्वताय नमः) (ఓం శాశ్వతాయ నమః)
The word 'saasvata' means 'eternal,' permanent. One may think, what is the meaning of this nama 'saasavata', when paramatma's eternal nature was stated earlier itself through another nama like 'bhuta bhavya bavatprabhuh.' Since, this saasvata nama is given among other namas that describe the paramatma as the cause of the universe, it reveals that His creation-related activities also continue to be there always-eternally. This is called continuous eternity.
Eternity is of 2 types: (i) pravaahatah (continuous) and (ii) swarooptatah (existential). Pravaahata eternity means that just like the flows of perennial rivers like Krishna, Yamuna, Ganga, etc it happens continuously. Unlike the discontinuous flows of smaller rivers, these perennial rivers never dry up, they continue to flow round the year, may be the flow is highs or low, but there is always some water.
Similarly, the creation (srishti) and destruction (pralayam) caused by the paramatma also continue to happen without a break. The cycle of 'destruction after creation' and 'recreation after destruction' continues to run by paramatma without a halt. In essence 'saasvta' means the one who works without a halt or a break or any rest.
nama no. 58) krishnah (कृष्णः) (కృష్ణః)
om krishnaaya namah (ओं कृष्णाय नमः) (ఓం కృష్ణాయ నమః)
Doesn't the Lord get bored of doing endlessly the activities of creation, etc? The answer to this doubt is this 'krishna' nama. Also, when the paramatma is the one who has complete happiness with no desires that are unfulfilled, why is this unending work of Him?
All this endless activity of creation is not for His own benefit. There is no selfishness of the Lord at all here. As such, He has no fruit left unsecured for Him. Still, He works relentlessly for the sake of all those in the universe that are affected with the desires of the world. He derives His happiness by seeing them enjoy the bliss of liberation. He thus continues to do His work endlessly.
nama no. 59) lohitaakshah (लोहिताक्षः) (లోహితాక్షః)
om lohitaakshaaya namah (ओं लोहिताक्षाय नमः) (ఓం లోహితాక్షాయ నమః)
The nama 'lohitaaksha' revelas that Lord Vishnu has beautiful, lotus-shaped, red eyes that symbolize His extreme bliss.
lohita = red, aksha = one having eyes. Having wide, red eyes is a general feature of good people. The redness of the eyes is not only an indication of prosperity but also a sign of joy. Eyes become red when some people become angry. But, paramatma never knows any anger, and he is ever-happy. Here the nama thus does indicate any anger. The 'lohitaaksha' nature of Lord Vishu is due to the bliss he enjoys doing His work of creation and the richness thereof.
This nama 'lohitaaksha' suggests not only the 'happiness' but also the 'beauty' of the eyes.
nama no. 60) pratardanah (प्रतर्दनः) ( ప్రతర్దనః)
om pratardanaaya namah (ओं प्रतर्दनाय नमः) (ఓం ప్రతర్దనాయ నమః)
This nama 'pratardanah' reveals that Lord Vishnu is the one who is also the destroyer of all the living beings. The withdrawal of all the living world into Him is said to be the great disaster (maha pralayam). He is the one who does it. Besides the living beings, all the non-living things also form His diet. It means that during the time of great disaster, he swallows all the things without leaving anything unconsumed.
Pralayam mean the process in which He synchronizes all the living and non-living things into His own. It does not mean that He also, like the humans, eats food being unable to tolerate hunger. As He is the cause of the 'pralayam,' He is called 'pratardanah.'
nama no. 61) prabhootah (प्रभूतः) (ప్రభూతః)
om prabhootaaya namah (ओं प्रभूताय नमः) (ఓం ప్రభూతాయ నమః)
This nama 'prabhootah' says that Lord Vishnu is the one possessing the greatest prosperity.
Accidentally if someone burns his house and all the belongings in it, he becomes poor and lonely without having anything left for him. Then, one may think that paramatma also becomes poor and lonely after the great disaster (sarva pralayam), during which everything is withdrawn into Him as explained in the previous nama of pratardanah. This nama prabhootah clears that doubt revealing that Lord Vishnu is also the one who possesses abundant wealth. He does not become poor just because the universe is destroyed. He possesses the eternal divine abode.
nama no. 62) trikakuddhaama ( त्रिककुद्दामा) (త్రికకుద్దామా)
om trikakuddhaamney namah (ओं त्रिककुद्दामने नमः) (ఓం త్రికకుద్ధామ్నే నమః)
This nama 'trikakuddhaamaa' indicates the minute nature of the universe that is subjected to the cycle of creation and destruction. Some people read this nama as 'trikakubdhaamaa' also.
trikakut = three times greater, dhaamaa = place, location
Thus trikakuddhaamaa means that Lord Vishnu has 3 times greater space than all of the nature's entity. All this universe that we see is only a minute part of Lord Vishnu.
nama no. 63) pavitram ( पवित्रं) (పవిత్రమ్)
om pavitraaya namah (ओं पवित्राय नमः) (ఓం పవిత్రాయ నమః)
The namas of Lord Vishnu learned by us so far revealed us some of His divine qualities and vastness of His existence and appearance. Now, this nama 'pavitram' explains the purity of His godly personality (bhagavatswaroopam).
Here, 'purity' refers to lack of any dosha in Him. No doshas of other substances can get to Him. And, because of the association with Him, He cleanses the substances by removing their doshas.
nama no. 64) mangalam param (मङ्गलं परम्) (మంగళమ్ పరమ్)
om parasmai mangalaaya namah (ओं परस्मै मंगलाय नमः) (ఓం పరస్మై మంగళాయ నమః)
His adobe is devoid of any doshas. It is all auspicious. That's why it is called 'mangalam param.'
mangalam, kalyanam, shubham are synonyms having the same meaning. This nama 'mangalam param' means that Lord Vishnu is a mangala swaroop. And that too it is endless, as revealed by the word 'param.' This nama has two words param and managalam combined in it.
In this world, there are things that are auspicious, and also good-looking. Even then, there are deficient because of some dosha. But paramatma is different. He is good-looking and all-auspicious without any doshas.
om namo naaraayanaaya.
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