Vishnu Sahasranama Phalashruthi Bhashya (Slokas 13–15)
The Divine Echo of Vishnu Sahasranama
Sloka 13/32
न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः ।
भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे ॥ १३ ॥
na krodho na ca mātsaryaṃ na lobho nāśubhā matiḥ |
bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣottame || 13 ||
Pratipadartha (Word-by-Word
Meaning)
- न क्रोधः
(na krodhaḥ):
Neither anger.
- न च
मात्सर्यम् (na ca mātsaryam):
Nor envy / jealousy.
- न लोभः
(na lobhaḥ):
Nor greed / miserliness.
- न अशुभा
मतिः (na aśubhā matiḥ):
Nor any distorted, inauspicious thoughts / wicked intelligence.
- भवन्ति (bhavanti):
Arise / manifest.
- कृत-पुण्यानाम्
(kṛtapuṇyānām):
For those who have accumulated supreme spiritual merit (through past
virtuous actions).
- भक्तानाम् (bhaktānām):
For the continuous devotees.
- पुरुषोत्तमे (puruṣottame):
In the Supreme Lord Purushottama.
Tatparya (Summary)
In the hearts of those highly fortunate
devotees who have completely anchored themselves in devotion to Lord
Purushottama, negative traits like anger, jealousy, greed, and malicious
thoughts cease to exist.
Bhashya…
This verse addresses internal mental purity
(Antah-karana Shuddhi), which is an essential precursor to Aparoksha
Jnana (direct vision of God). In Dvaita theology, vices like anger (krodha),
envy (mātsarya), and greed (lobha) are not mere behavioral flaws;
they are dark modifications of the material mind (prakruta-manas) caused
by the dominance of Rajo-guna and Tamo-guna. The text notes that
these vices do not manifest in bhaktānāṃ puruṣottame. Because Lord Purushottama is the absolute master of the three gunas,
when a devotee surrenders to Him, the Lord uses His independent power (Svatantra-Shakti)
to pacify the lower gunas and elevate Sattva-guna. The phrase kṛtapuṇyānām points to the accumulation of Sattvika actions over
lifetimes, which under Sri Hari’s cosmic governance, finally matures into
steady, unadulterated Bhakti.
Sloka 14/32
द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूर्महोदधिः ।
वासुदेवस्य वीर्येण विधृतानि महात्मनः ॥ १४ ॥
dyauḥ sacandrārkanakṣatrā khaṃ diśo bhūrmahodadhiḥ |
vāsudevasya vīryeṇa vidhṛtāni mahātmanaḥ || 14 ||
Pratipadartha (Word-by-Word
Meaning)
- द्यौः (dyauḥ):
The heavenly realms / space.
- स-चन्द्र-अर्क-नक्षत्रा
(sacandrārkanakṣatrā):
Along with the moon (candra), the sun (arka), and the stars
(nakṣatra).
- खम् (kham):
The vast atmosphere / sky / ether.
- दिशः (diśaḥ):
The cardinal directions.
- भूः (bhūḥ):
The earth.
- महोदधिः (mahodadhiḥ):
The great oceans.
- वासुदेवस्य (vāsudevasya):
Of Lord Vasudeva.
- वीर्येण (vīryeṇa):
By the supreme prowess / immeasurable strength.
- महात्मनः (mahātmanaḥ):
Of the infinitely great Supreme Soul.
- विधृतानि (vidhṛtāni):
Are perfectly sustained, supported, and held in position.
Tatparya (Summary)
The entire cosmos—including the heavens,
the sun, the moon, the stars, the atmosphere, the directions, the earth, and
the boundless oceans—is systematically held together and sustained solely by
the supreme power and majesty of the great Lord Vasudeva.
Bhashya (Summary)
This sloka is a monumental proof-text (Pramana)
for Jagatsatyatva (the absolute reality of the universe) and Hari-Sarvottamatva.
Sri Madhvacharya vigorously emphasizes that the universe is real, not an
illusion or a projection of ignorance (Maya). The verse explicitly lists
real cosmic entities—the sun, moon, oceans, and earth—and declares them as vidhṛtāni (sustained).
If the world were a dream or non-existent,
there would be no reason for the independent Lord Vasudeva to exert His Vīrya
(strength) to sustain it. The cosmos operates on a rigid, flawless order
precisely because it is governed by an all-powerful, sentient Ruler. This
completely uproots the monistic idea of an attribute-less Brahman, replacing it
with the Dvaita reality of an active, cosmic Creator and Sustainer who rules
over a very real creation.
Additional Notes…
Satyam Jagat (The Reality of the Universe):
The verse explicitly states that the entire
cosmic manifestation—the heavens, sun, moon, stars, directions, earth, and the
great oceans—are firmly sustained and regulated by the supreme potency (vīrya)
of Mahatma Vasudeva. This act of cosmic sustenance conclusively establishes
Jagat Satyathva (the ultimate reality of the universe). This creation and
maintenance by God is no illusion; it is entirely real.
Acharya Madhva has stated authoritatively
across his Sarvamoola Granthas that the world is a factual reality. If
the world were unreal or an illusion, the infinite majesty and greatness of the
Supreme Being as celebrated in the sacred Shastras would become meaningless. As
Sri Madhvacharya declares in his Dvadasa Stotra (4.3):
बहुचित्रजगद् बहुधाकरणात् परशक्तिरनन्तगुणः परमः ।
[बहुचित्र-जगत् बहुधा-करणात् पर-शक्तिः अनन्त-गुणः परमः ।]
bahucitrajagad bahudhākaraṇāt paraśaktiranantaguṇaḥ paramaḥ |
[Bahuchitra-jagad
bahudhA-karaNAt parashaktir-anantaguNah paramah |]
The Supreme Being possesses infinite
auspicious attributes and His grandeur is boundless precisely because He has
created this immense, wonderful world with countless intricate features. He
possesses the absolute, real capacity to do so.
If the creation itself were a mere
illusion, then the act of creation would be an illusion, and consequently, the
glory of the Creator would also dissolve into an illusion. Can there be a more
delusionary, spiritually self-defeating conclusion than this?
Sri Madhvacharya identifies this nihilistic
view as an Asuri Lakshana (demoniac trait). Such a flawed understanding
chokes the sprout of genuine Bhakti (devotion), leaving the soul unable
to secure the grace of Lord Hari, which is the sole means for redemption from Samsara.
Scriptural Corroboration from
Bhagavad Gita:
This is directly warned against by Lord Sri
Krishna in the Bhagavad Gita (16.8):
asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaram |
aparaspara-sambhūtaṁ kim anyat kāma-haitukam
||
The Lord explicitly declares that those who
assert the world is ultimately unreal (asatyam), without a firm
foundational reality (apratishtham), and devoid of a sovereign ruler (anishvaram),
possess a demoniac outlook (Asura-prakriti). To deny the reality of the
Lord's creation is to implicitly deny the Lord Himself.
The Purpose of Creation (Karunya and Lila):
The Supreme Lord, who is Aptakama
(completely self-fulfilled) and Bliss Incarnate, does not initiate creation out
of any personal want, deficiency, or compulsion. Nor does this monumental task
tire Him in the slightest degree. Rather, as stated in the Brahma Sutras
(Lokavat tu lila kaivalyam), this creation is His pure Lila
(divine sport) and a magnificent act of Karunya (unconditional mercy).
The material world is a real Sadhana
Kshetra (field of spiritual execution) provided out of sheer compassion for
the dependent souls (Jivas). It is designed for them to manifest,
evolve, and ultimately realize their true, intrinsic spiritual natures through
devotion. God, in His infinite wisdom, would never place His children in an
illusory illusion to achieve real spiritual liberation.
Conclusion:
Sri Madhvacharya strongly refutes any
theory holding that the universe is a false projection. The Vedic corpus is
teeming with declarations of the Lord's flawless creation, preservation, and
absolute control over both matter (Jada) and souls (Jiva). What
is directly perceived, sustained, and validated by the flawless Cosmic Mind of
Vasudeva can never be termed illusory. The world is real, its dependency on
Vasudeva is real, and His supreme vīrya that holds it together is the
ultimate reality.
Sloka 15/32
ससुरासुरगन्धर्वं सयक्षोरगराक्षसम् ।
जगद्वशे वर्ततेदं कृष्णस्य सचराचरम् ॥ १५ ॥
sasurāsuragandharvaṃ sayakṣoragarākṣasam |
jagadvaśe vartatedaṃ kṛṣṇasya
sacarācaram || 15 ||
Pratipadartha (Word-by-Word
Meaning)
- स-सुर-असुर-गन्धर्वम्
(sasurāsuragandharvaṃ):
Together with the gods (sura), demons (asura), and celestial
musicians (gandharva).
- स-यक्ष-उरग-राक्षसम्
(sayakṣoragarākṣasam):
Along with the nature-spirits (yakṣa),
celestial serpents (uraga), and titans/demonic forces (rākṣasa).
- इदम् (idam):
This.
- जगत् (jagat):
Entire universe.
- स-चर-अचरम्
(sacarācaram): Containing both moving (cara)
and non-moving (acara) entities.
- कृष्णस्य (kṛṣṇasya):
Of Lord Krishna.
- वशे (vaśe):
Under the complete, absolute control.
- वर्तते (vartate):
Exists / resides.
Tatparya (Summary)
This entire world, populated by moving and
non-moving entities—including devas, asuras, gandharvas, yakshas, nagas, and
rakshasas—exists in a state of total, continuous subordination to the supreme
will of Lord Sri Krishna.
Bhashya…
Following the declaration of the universe’s
reality, the Phala Sruthi immediately establishes Hari Sarvottamatva—the
eternal, unchallenged supremacy of Lord Hari over all creation.
The core philosophical pivot here is the
phrase kṛṣṇasya vaśe
vartate (exists under the absolute control of
Krishna). This lines up directly with the Dvaita classification of reality into
two distinct categories: Svatantra (the Independent Lord) and Asvatantra
(the entirely dependent universe). By detailing everything from the highest Suras
(deities) to the lowest Asuras and Rākṣasas, alongside all sentient (cara)
and insentient (acara) matter, the text establishes the concept of Svarūpa-Taratamya
(natural hierarchy).
No matter how powerful a deity like Indra
or Brahma may be, they are explicitly categorized here as being vaśe
(under control). The name Krishna itself, derived from Kṛṣ (to draw/attract or exist) and Na (bliss), identifies
Him as the ultimate source of existence and joy upon whom every single entity
in the cosmic hierarchy depends for its being, activity, and liberation.
The ultimate supremacy of SriHari is not a temporary state but an eternal, cosmic fact declared unequivocally in the Phala Sruthi. For the spiritual seeker (Sadhaka), recognizing this absolute lordship of Sri Krishna is the very birth of true Bhakti, leading directly to His grace and final liberation (Moksha).
naaham karta harih karta
to be continued...
Previous Sloka... Bhashya (Slokas 10–12)
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