SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
SrI vishNu sahasra nAmam - Slokam 106 - nAma 987. vaikhAnah.
987. vaikhAnaH ? He Who uproots (the evils of the world).
om vaikhAnAya namaH.
The root from which the nAma is derived is khana ? avadhAraNe ? to
dig. vi- is an upasarga, and the sense in which it is used here is
to denote intensity (viSesheNa). The sense in which He `digs' is
interpreted differently by different interpreters.
Sri BhaTTar uses the root khana with the meaning `uproot', and
explains the nAma as One Who uproots the miseries of His devotees ?
janitvA, bhava duHkha vikhananAt vaikhAnaH ? Having taken His birth
or incarnation out of His own will, then BhagavAn proceeds to uproot
the sorrows of the world, in particular the sorrow of repeated birth
and death.
SrI baladeva vidyA bhUshaN follows a similar interpretation ?
janitvAca sva-bhakta duHkha vikhananAt vaikhAnaH ? Taking birth
voluntarily, He destroys the sorrows of His devotees.
SrImad SrImushNam ANDavaan refers us to the first pASuram of
nammAzhvAr's tiruviruttam, where AzhvAr points out that bhagavAn
takes His births for the purpose of removing our bondage to this
samsAra:
poi ninRa j~nAnamum pollA ozhukkum, azhukku uDambum
in ninRa nIrmai ini yAm uRavAmai uyir aLippAn
en-ninRa yOniyumAip piRandAi! imaiyOr talaivA
mei-ninRu kETTu aruLAi, aDiyEn Seyyum viNNappamE.
"O Lord of the deva-s! You take Your births amongst us out of Your
own free will in order to protect us, who live with false and
incomplete knowledge, bad conduct, and an impure body and mind, and
are stuck deep in the ocean of samsAra. You alone can redeem us from
this deep misery. Please bless us and heed my plea and save us".
Sri Sa'nkara uses the meaning `dig' for the root khana, and uses the
instance of bhagavAn's varAha incarnation to illustrate the
significance of the nAma ? dharaNIm viSeshena khanitvA pAtAla vAsinam
hiraNyAksham vArAha rUpam AsthAya jaghAna iti purANe prasiddham ? It
is well-known in the purANa-s that He, in the form of a boar, dug up
the earth, and killed hiraNyAksha, an asura who lived in the
netherworld.
Sri cinmayAnanda gives an interesting interpretation for the above
purANic incident ? hiranya is gold, and aksha is eye, and the
term `hiraNyAksha' symbolizes our eye towards materialistic
pleasures. BhagavAn has to dig and reach inside our ego to rid us of
this desire for materialistic pleasures, and in this sense He is
vaikhAnaH.
*One of the interpretations given by SrI satyadevo vAsishTha uses the
meaning `disturbance' for the term `khana'. Using the
meaning `devoid of' for the upasarga vi-, he interprets the term
vikhAna as a reference to the mukta-s who are completely liberated,
and then explains the term vaikhAna as the Lord of vikhAna-s or the
mukta-s ? vikhAnAH khanana rahitAH muktAH, tatsambandhI vaikhAnaH.
SrI raghunAtha tIrtha takes the word `khana' as meaning `to dig ? to
completely undo', and interprets the nAma as ? viSesheNa Satrum
avadArayati iti vikhAnaH, vikhAna eva vaikhAnaH ? He who cuts into
pieces and destroys the enemy.
Using the meaning `dig' for the root khana, SrI vAsishTha gives
another interpretation, and attributes the existence of oceans etc.,
as the work of the Lord ? He has specially provided for these as
examples of His specially digging out these resources of water in
nature, which no one else can do ? tasya ca viSishThaH khAno
samudrasya _ nahIdRk khananam kenacit tad-anyena kartum Sakyam |
-dAsan kRshNamAcAryan
(To be continued)
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