Viṣhṇu Sahasranāmam 3 - Anga Nyaasa - asya śrī viṣṇor



[Anga-Nyaasa] Installation of the Lord 

 The following angas are usually repeated in prose in the course of pArAyaNA. All rituals in Hinduism start with the installation of the Lord in the devotee’s own physical form. This is technically called as Anga-Nyaasa (Installation in the Limbs) and Kara-Nyaasa (Installation in the Palm). This is a method by which the seeker with wilful thoughts and deliberate physical signs sanctifies himself as a Divine Temple and installs various sacred deities in himself. This helps the seeker realise that though he is worshipping the Lord as a Goal (or an Ideal) other than himself (bheda or anya), in fact, he is to seek his identity with no trace of differentiation (Abheda or Ananya), between himself and the Lord. The final realization is a perfect identity indicated in the Mahaavaakya. “I am Brahman”. (Aham Brahmaasmi). This Anga-Nyaasa (“Installation Ceremony”) declares to the devotee that the enchanting form of Vishnu is to be ultimately realised as One Infinite Reality without names or forms-in which the recognition of even the distinction of the meditator-meditated- meditation is to cease. 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 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 to establish the correct mood for devoted contemplation. The 12 slokas, inspires the devotee towards highter meditation upon the truth as indicated and directed by the 1000 names in the Sahasranama 

asya śrī viṣṇor divya sahasranāma stotra mahā-mantrasya || 2.1 
śrī veda-vyāso bhagavān ṛṣhiḥ | 

The 1000 of Lord Vishnu is a "struthi" (heard statement) that the Rishi's had a darshana of. The Mantra-Drastaa or Rishi of a mantra is installed at the roof of the head and the seeker, in his seat of Vishnu-Sahasranaama-chanting. The Rishi for this mantra is Sri Veda Vyaasa. Symbolism: ... chants this mantra in his mind, and, with his right-hand thumb, middle-finger and ring-finger touches the top of his head. 

anuṣṭup chandaḥ || 2.2 

Anushtup is the name of the particular metre in which this 1000-name- chant on Vishnu is sung. The chant is to come out through the mouth, and therefore, the ‘altar of the metre’ can be only the mouth. Symbolism: The fingers that were touching the roof of the head now come down to touch the lips 

śrī mahā viṣṇuḥ paramātmā śrīman-nārāyaṇo devatā || 2.3 

 Lord Vishnu of the form of the entire universe of variegated names and forms (Vishva-roopah) is the deity of the mantra. Vishnu is the theme of the chant. The Lord of Vaikuntha is the altar at which the devotee is preparing to offer himself in humble dedication and utter surrender. Symbolism: Since Lord Vishnu is, the Lord of his heart and the very centre of his personality, the student installs the Lord in his heart by bringing the fingers from the lips down to touch his bosom/heart. 

amṛitām śūdbhavo bhānuriti bījam. devakī nandanaī sraṣṭeti śaktiḥ || 2.4 

 Every deity is a manifestation of the mighty Omnipotency of the Supreme. The creator and sustainer (Srashtaa) of Dharma, the son of Devaki (Devakeenandana), is the manifested power ("shaktih") of the Almighty. Symbolism: This creative power of righteousness and peace is installed at the navel (naabhi) point, and, therefore, the fingers come down from the heart region to the navel. 

udbhavah kṣhobaṇo devo iti paramo mantraḥ | 
śankha-bhṛn nandakī cakrīti kīlakam ..2.5 

The mighty Creative Power invoked and established on the navel region cannot be as such conceived by the mind. Therefore, to ‘nail’ it down (Keelakam) and establish it in our comprehension, this mantra conceives ("udbavah") the Power as the Lord, who bears the Conch ("shanka"), the Sword, named Nandaka, and the Discus ("chakra"). This is only to show how the total cosmic Power, expressed in terms of our present understanding as creation, sustenance, and destruction, is but a manifestation of the Lord. The conch (Sankha) represents the ‘call’ of the Reality, the Lord’s own declarations stated in the scriptures. Nandaka, the sword that punishes to bring joy (Nandana) into the community and the destruction, without which evolution is impossible, is represented by the concept of the Discus (Chakra). The blowing or the conch represents speech; wielding the sword represents action and the discus that takes off from Him at His will, represents his thoughts. Thus this great Power installed at the navel expresses itself in the world through speech, action and thought. Symbolism: To conceive fully this form is to hold firmly the Lord’s own feet, and, therefore, when this mantra is mentally chanted, the fingers move away from the navel, and with both hands the seeker touches his own feet. The Guru is kept at the roof of the head, the Veda (metre) in the mouth, the Lord in the heart, the Power in the navel and, thereby, the seeker himself becomes so sacred that he prostrates unto himself by holding his own feet. 

 śārNga-dhanvā gadā-dhara iti - astram ..2.6 

 Whenever there is a large wealth in a box it becomes a treasure and it is locked and safely protected; when this divine installation has taken place, and therefore, the body has become the Temple of the Almighty, and therefore, it has become a scared treasure house to be protected. But the seeker himself has no power to protect, and so, he invokes the very weapon (Astra) of Vishnu, the protector of the world, to stand by for the defence of the sanctified bosom. Saarga is the name of the Bow (Dhanus) of Vishnu and the Mace (Gadaa) is another of his weapons. These two form the artillery of defence; which are manned by the Lord himself. Symbolism: At this moment when this mantra is mentally chanted, it is significant that the student lifts the palm away from the feet, and with the stretched out index and middle fingers of the right palm snaps them on the open left palm. 

 ratāNga-pāni rakṣhobhya iti-netram ..2.7 

 Lord Vishnu as Lord Krishna played the part of the charioteer and gained the name “Rein-handed” (Ratha-anga-paani). A charioteer has to guide every step of every horse in order that the chariot be safe, and the travel be pleasant. Of the sense organs, the eyes ("netram") are the most powerful and once they are well guided, all others also follow their heels. When Lord Vishnu, the charioteer, Himself is installed in the eyes ("netram"), the individual is safe ("rakshobya") in his spiritual pilgrimage. Symbolism: Therefore, invoking the Divine Driver, with reins in his hand (Rathaangapaani), He is installed in the pair of eyes, and at the moment of mentally chanting this, both the eyes are touched by the tip of the fingers. 

trisāmā sāmagah sāmeti kavacham ..2.8 

 He (Tri-Saamaa) who is glorified by all the three ("tri") types, of Saama songs (Deva-Vrata-Prokta), He who is the very theme that is glorified by the Saama songs (Saamagah), He whose glory itself is the manifested Sama Veda (Saama), He is none other than the Supreme This great Lord is installed a, an armour ("kavacham") to wear for self-protection. Symbolism: While chanting this in the mind the seeker first touches with the tip of his finger, of each arm, the same shoulders, and afterwards crosses the arm, in front of him making fingers of each palm touch the other shoulder-as if he is actually wrapping himself and wearing the divine armour. 

ānandaṁ para-brahmeti yoniḥ || 2.8 

The Supreme ("para") Brahman, the Infinite Bliss ("anandam") is ("eti") the very womb (Yonih) from which the universe has emerged out. The procreated world of endless variety has only one Eternal Father, and this source is immaculate Bliss. When this is chanted the seekerinstalls the Bliss Infinite at the very place of procreation in himself. It is a spot in this great divine temple of the body, wherein is the one source, from which the world has emerged out, manifesting itself as the power of procreation (Taittireeya). 

ātuḥ sudarśanah kāla iti digbandhaḥ ..2.9 
śrī viśvarūpa iti dhyānam ..2.10 

The entire band of experience gained through the instruments of the body, mind and intellect in terms of perceptions, emotions and thoughts together is indicated by the term Visva. He, who has manifested to be the total world of experiences (Visva), must therefore be Visvaroopah. The cosmic form of the Lord (Visvaroopa) is the total universe. Thus to meditate (Dhyaanam) upon Him as the whole universe, is a method of installing Him in our intellect. Symbolism: At this moment the student locks his fingers and sits in meditation. 

ritam sudarshanah kaala iti dikbandhah.. 2.11 

Truth (Ritam), the lord, and his weapon, the discus, called Sudarsana, and his annihilating power, Time (Kaala)-these three are the mighty forces that guard this scared temple of life in the seeker at the outer frontier of his world of influence (Dik-Bandhah). To be truthful and ever to seek the great Reality (Ritam), to discriminate and see the play of the Lord in all situations (Su-Darsanam), and to control the very instrument of the time (Kaala), which is intellect in the seeker, is to guard the frontiers of one’s spiritual world, against the hoards of inimical forces. Symbolism: At this moment the student snaps his middle finger with the help of his thumb and runs his palm around his head. 

śri mahā-viṣṇu-prītyarthe sahasranāma stotra-jīpe viniyogaḥ ..2.12 

 Having thus installed through sankalpa the Lord in himself and having come under the protecting wings of the mighty lord, here is the declaration how he is going to employ himself in it. He is going to engage himself (Viniyoga) in japa (jape) of the “Thousand Names of Lord” ("sahasra-naama"). Now the question is: with what motive should be undertake this chanting? The answer is in the very statement that it is only for the grace (Preetyarthe) of Sree Maha Vishnu. Symbolism: After chanting this declaration in the mind, the saadhaka, takes a spoon of water (Teertham) in his right palm and pours it on the floor in front of him. A true seeker is not desire-ridden for material satisfaction, and, therefore, he can have only one intention-the grace of lord, which will manifest in him as contemplative power.

 NEXT:  Part 4  - Dhyanam