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       SrImate SrI ra'ngarAmAnuja mahA deSikAya namaH.


             SrI vishNu sahasra nAmam - Slokam 106
              nAma-s 990, 991 - srashTA, kshitISaH.


990. srashTA ? The Creator.

Om srashTre namaH..

We studied this nAma earlier (Slokam 63 - nAma 595).  Please refer to 
the write-up for nAma 595 also.

sRjati iti sRashTA ? vishNuH ? He Who creates.  As has been explained 
in several places before, brahmA creates the things inside the 
brahmANDa, after bhagavAn creates the things outside brahmANDa, and 
the brahmANDa itself with brahmA inside the brahmANDa, and gives the 
power, the knowledge and the responsibility to brahmA for the rest of 
the creation.  It is because bhagavAn is the antaryAmi in brahmA that 
brahmA is able to proceed with this function at this point.  Thus 
bhagavAn is the True Creator, as He is the Destroyer and the 
Protector of all beings. 

SrI BhaTTar reemphasizes through the interpretation for this nAma 
that  SrI BhIshma once more tells yudhishThira that devakI-nandana, 
SrI kRshNa, is none other than para-vAsudeva who is responsible for 
creation.   One can see bhagavAn's saulabhyam and sauSIlyam reflected 
through these series of nAma-s.   Even though the reference to His 
function of creation can be taken to illustrate His parattvam, the 
fact that the same para-vAsudeva has made Himself accessible to all 
the people in the audience (where bhIshma is instructing yudhisThira 
on the greatness of bhagavAn's nAma-s reflecting His kalyANa guNa-s) 
shows simultaneously His saulabhyam.

SrI Sa'nkara bhAshyam is:  "srashTA sarva lokasya" ? BhagavAn is 
called srashTA because He is the Creator of all the worlds.

SrI cinmayAnanda comments:  "Even the creator (meaning catur-mukha 
brahmA) can perform his job only by drawing his abilities and 
capacities from the Infinite Self,  SrI nArAyaNa".   In other words, 
brahmA creates only because bhagavAn is the antaryAmi of brahmA.

991. kshtISaH ? The Lord of the Earth.

om kshitISAya namaH.

The root from which the nAma is derived is khsi ? nivAsagatyoH ? to 
dwell.  The application of the pANini sUtra 3.3.94 ? striyAm ktin, 
leads to the word khsitiH ? the Earth;  tasyA ISaH kshitISaH ? The 
Lord of the Earth.  

SrI BhaTTar notes that bhagavAn is the Lord of all the worlds, not 
just the Earth, as revealed in the following reference: 

yo anantarUpo akhila viSvarUpo
        garbhe'pi lokAn vapushA bibharti   ||

"He is of infinite forms and is in the form of the entire universe.  
He bears by His body all the worlds in His womb".

However, in this nAma, bhagavAn is particularly singled out as the 
Lord of the Earth.  Different anubhavam-s are given for this.  SrI 
BhaTTar points out that there is generally more suffering in the 
Earth than in the other worlds such as the deva loka-s etc., and so 
bhagavAn takes incarnations more often here, to help relieve the 
sufferings of the beings here.  So He is particularly addressed as 
the Lord of the Earth ? kshitISaH - sarva ISatve'pi Arti-
bhUyishThatvAt bhUyishTham bhUmeH ISaH iti kshitISaH.     

SrI veLukkuDi kRshNan refers us to the tiruvAimozhi pASuram 3.3.4, 
where nammAzhvAr points out that even though bhagavAn is the Lord of 
the deva-s, He is more attached to AzhvAr in this world more, because 
AzhvAr is in a more helpless situation than the deva-s:

        ESan vAnavarkku enban enRAl adu
        tESamO tiruvE'nkaTattAnukku
        nISanEn niRaivu onRum ilEn en kaN
        pASam vaitta param SuDar SOdikkE.  (tiruvAi. 3.3.4)

"We can declare that tiruvE'nkaTattAn is the Lord of nityasUri-s 
etc.  But this in no way adds to His glory.  His true glory is in His 
mingling with the lowliest of the lowly people like me, being 
accessible to all the downtrodden etc.  This, it is His saulabhyam 
that adds to His glory, and not the Lordship over the nityasUri-s.  
He has shown a doting love to me, endearing me that way".

It is this love of bhagavAn towards the suffering and downtrodden 
beings of the Earth that makes them dear to Him, and so He is called 
the Lord of the Earth in this nAma..  bhagavAn is "ISan" for all the 
other worlds, but His "pASam" or love is with the Earth.

SrI baladeva vidyA bhUshaN also interprets the nAma as "Lord of the 
Earth", the Lordship being reflected in His being concerned with the 
removal of the suffering of the beings of the world and their 
protection  ? kshiter-bhAram apanIyatAm pAlayana kshitISaH.   

SrI Sa'nkara interprets the nAma as a reference to the rAma 
incarnation ? The Lord of the earth, the son of daSaratha ? kshiteH 
bhUmeH ISaH daSarathAtmajaH.

SrI cinmayAnanda interprets the nAma as  "The Consort of Mother 
Earth" ? kshiti referring to Mother Earth or bhUmi pirATTi.

SrI satyadevo vAsishTha's interpretation is:  Kshiyanti = nivasanti, 
gacchanti vA nASam bhUtAni yasyAm sA kshitiH = bhUH, tasyA ISaH 
kshitISaH ? That in which all beings ultimately mingle after their 
life here, is kshitiH, or earth.  The Lord of kshiti is kshitISaH.

-dAsan kRshNamAcAryan
(To be continued)




 
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