Vishnu Sahasra Naamam-Vol III-RR-edit.pub - Ibiblio

etween dhyAna and samAdhi, and is attained only after practicing dhyAna
over several births. SrI Samkara gives this interpretation, and quotes the
gItA in support:
kleSo'dhika-taras-teshAm avyaktAsakta-cetasAm |
avyaktA hi gatir-duhkham dhavadbhir-avApyate || (gIta 12.5)
"Greater is their trouble whose minds are set on the Unmanifest; for,
the path of the Unmanifest is very hard for the embodied to tread".
SrI satyadevo vAsishTha gives the derivation "duhkhena dhartum Sakhyo durdharah"
- One Who can be realized only with great difficulty. SrI kRshNa
datta bhAradvAj gives the interpretation - duhkhena AyAsena dhriyate
hRdaye a-samAhita-mAnasaih iti dur-dharah - He Who can be held only with
great difficulty by those who do not have a collected and composed mind.
atha Sabdam following dur-dharah: When atha Sabdam occurs in the middle of
a sentence, it usually has the context of a ma'ngaLa vAkyam - atheti grantha
madhye ma'ngalam (SrI baladeva vidyAbhUshaN). Apte in his samskRt
dictionary indicates that the word "atha" is considered to be indicative of
auspiciousness, since this word, along with the praNava, came out of the throat
of brahma as the first words:
OmkAraS-ca atha-SabdaS-ca dvAvetau brahmaNah purA |
kaNTham bhitvA viniryAtau tena mA'ngaLikAvubhau ||
nAma 721. Apraijt> a-parAjitah parAjitah
The Invincible.
a-parAjitAya namah.
This nAma will re-occur in Slokam 92 (nAma 866). Please refer to nAma 866
for additional anubhavam-s.
The root from which this nAma is derived is ji - jaye - to conquer. SrI kRshNa
datta bhAradvAj gives the explanation - na parAjitah kadApi kenApi iti a-
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sadagopan.org