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Both questions are answered here: Meanings of the Dialogue Extra Comments: The Supreme cannot be defined and since He is the very substratum of all qualities, He cannot be denominated by any name, or indicated by any term, or defined in any language, or ever expressed, even vaguely, in any literary form.
He is the very illumining Principle of Consciousness that illuminates all experiences. And yet He has many manifestations and, therefore, He can have infinite names in terms of His manifestations.
Definitions should directly describe the thing defined, and here we have a thousand indirect definitions with which the Real, the Infinite is being indicated in terms of the unreal and the finite.
They were collected and strung together into a joyous Hymn to Vishnu, a garland of devotion and reverence, by the poet-seer Vyaasa. Since each of them is thus an indicative definition of the unknown in terms of the known, each term here is believed to rocket-us up into the realms of the divine experience, only when we have lifted our minds towards it through contemplation.
In the Kali-Santarana Upanishad, which is one of the minor Upanishads, we find the great devotee Naarada approaching Brahmaaji to enquire what is the way out for man to evolve in these hard days of extrovertedness, which is quite natural and unavoidable in the Iron-age Kaliyuga.
So all living creatures are fit for this easy path. In the Trikutaachala lake, the elephant that was caught by the crocodile is described as having been saved by the Lord Gajendra Moksha. The story of Jadabharata is yet another example. Sankara in his commentary describes here Japa as comprehensive of all the three types.
Vishnu Sahasranaama can be employed in performing Japa of all these three kinds. Exactly 90 names have been repeated in this Great Hymn; and of them, 74 are repeated twice, 14 are repeated thrice, and again 2 of them are found to have been repeated four times.
Sometimes, the terms are repeated as such Vishnu- Vishnu, Siva-Siva etc. These need not be considered as a defect, since this Hymn is a chant of His Glory. In a chant of glory stuti repetitions are acceptable-it is but a style of the emotional heart to repeat its declarations of love.
The extra 31 Names are to be considered each as an adjective qualifying Viseshana the immediately following noun. When one makes Archanaa to the Lord the correct dative case is to be used. There are 20 double-names in the first Names and 11 double-names in the second half of the chant.
There is one indeclinable Avyaya word used, and it th should be used in the dative for Archanaa as Sanaat Namah; so too the th Name in the chant, being a plural noun, should be used in Archanaa as Sadbhyo Namah.
It will also be found, as we study the significances of these Divine names, that Vyaasa has employed sometimes masculine gender, on other occasions feminine gender and some other times even neuter gender.
Wherever it is masculine. Glory or power devataa that is manifest everywhere, and when the term is in neuter gender, it means Pure Brahman, the infinite Reality.
This Archanaa is generally performed by devotees daily; if this is not convenient they perform this worship at least on their own birth-days, on eclipse days and on the day on which the Sun moves from one zodiac to another the Samkraanti-day.
This performance has been prescribed by the Sastra for warding off troubles arising from the position of planets, anger of the rulers, incurable diseases and ruthless enemies. The highest effect is for purifying the mind and thus gaining more and more inner-poise for the Saadhaka in meditation.
This is technically called as Anga-Nyaasa and Kara-Nyaasa. This is a method by which the seeker with wilful thoughts and deliberate physical signs sanctifies himself to be a Divine Temple and installs various sacred deities in himself. This helps the student to realise that though he is worshipping the Lord as a Goal or an Ideal other than himself bheda or anyain fact, he is to seek his identity with no traces of differentiation Abheda or Ananyabetween himself and the Lord.
The final realization is a perfect identity indicated in the Mahaavaakya. However, pundits of ritualism in the South employ the Anga-Nyaasa; and it being such a beautiful act, so very helpful to the seekers, we give here below the most popular one practised widely in the South.
Beside this deep significance, even though it be only for the time being, the student is also given a sense of purity and sanctity in himself. Just as a devotee feels highly inspired in the divine atmosphere of a sacred temple, so too, after the Anga-Nyaasa, however shattered we might have been, before we entered the Pooja-room, we can artificially work ourselves up into a divine mood of peace and purity.
The body itself is rendered as the temple of the Lord, wherein the various limbs become the altars upon which, with a heart of love and faith, the devotee invokes and installs various deities.
In this process, in order to bring the full blast of the sacred suggestions to him, the repetition of each of these mantras is emphasised by a corresponding physical sign. The idea is only, as we have already explained, to establish the correct mood for devoted contemplation.
Great mantras of deep spiritual significance and sublime Vedic dignity are not mere poetic compositions by mortal fallible intellects. Such statements when contemplated upon by lesser seekers, they too, in the spiritual cadence of these mantras, get unconsciously uplifted into realms unknown, and there they come to live a world of experiences unfrequented by the ordinary multitudes.
Such Rishis themselves admit that they did not manufacture, compose or create the mantra, but they had a revelation or vision Darsanam of the mantra.NyAsam asya sri vishNOr divya sahasranAma stotra mahA mantrasya | sri vedavyAso bhagavAn RshiH | anushTup chandaH | sri mahAvishNu paramAtmA sriman nArAyaNo devatA |.
Kramaḥ: Vishnu is called Kramah, because He is the cause of Kramana or crossing of the ocean of samsara by devotees, or because from Him all Krama or manifestation of the universe, has taken place.
Anuttamaḥ: He than whom there is none greater. Vishnu Sahasranamam – All Slogas with Meaning. Each Sloga with Tamil Translation and Meaning. Om Namo Bhagavathe Vasudevaya! Please pick the number of Sloga from Vishnu Sahasranamam, You can read the translation of that sloga in both Tamil and English.
Also you can listen to that particular sloga. Om. SLOGA 1. SLOGA 2. SLOGA 3. That Vishnu who does not end or begin, That God who is the lord of all worlds, And Him, who presides over the universe, Would loose without fail, All the miseries in this life.
Chanting the praises, Worshipping and singing, With devotion great, Of the lotus eyed one, Who is partial to the Vedas. For the eradication of all obstructions one should meditate upon Vishnu Who clad in white robes, who ia clad in white robes, who has a moonlike lustre, Who has four arms and Who has a beneficient face.
Kramaḥ: Vishnu is called Kramah, because He is the cause of Kramana or crossing of the ocean of samsara by devotees, or because from Him all Krama or manifestation of the universe, has taken place. Anuttamaḥ: He than whom there is none greater.
Durādharṣaḥ: One whom none (Asuras) can overcome.