Naama 129-138: The personification of knowledge

129. vēdaḥ · वेदः

He who is the source of all knowledge.

(oṃ) vēdāya namaḥ

The name comes from vid, "to know". The Vedas came forth from His breath, and so they are not different from Him. It is said in the Mahabharata, "All the Vedas, all knowledge, all the shastras, all sacrifices, and all offerings are Krishna" (sarvē vēdāḥ sarvavidyāḥ saśāstrāḥ sarvē yajñāḥ sarva ijyāśca kṛṣṇaḥ).

130. vēdavit · वेदवित्

He is the physical personification and manifestation of the Vedas.

(oṃ) vēdavidē namaḥ

Lord Krishna says in the Gita, "I am the author of the Vedanta and the knower of the Vedas" (vēdāntakṛdvēdavidēva cāham). He alone knows them without doubt or error. Sri Bhattar sees this name as representing Pradyumna, who propounds the shastras and explains their meaning.

131. avyaṅgaḥ · अव्यङ्गः

The Lord who blesses us to understand the six vedic limbs that help us interpret the Vedas.

(oṃ) avyaṅgāya namaḥ

In the context of the previous names, this means that He is in no way lacking in the knowledge of the metre, ritual, and other limbs (aṅga) of the Vedas, which He Himself created. It can also mean that He lacks nothing in any of His six qualities.

132. vēdāṅgaḥ · वेदाङ्गः

The one who physically manifests as the Vedas and the six vedangams and further the upangams.

(oṃ) vēdāṅgāya namaḥ

The Bhagavatam praises the Lord "whose body is the three Vedas" (trayīṃ tanuṃ svāṃ paridhunvatē namaḥ), and describes His Varaha form as "made of the Vedas" (trayīmayaṃ rūpam idaṃ ca saukaram). The Srutis and Smritis are also His commands.

133. vēdavit · वेदवित्

The Lord who induces the Vedas' jnanam in the devotees' minds and actions and has them perform the appropriate vedic rituals.

(oṃ) vēdavidē namaḥ

This name occurred earlier in this same shloka as the 130th naama. Sri Bhattar explains that here it means that the Lord knows not only the Vedas but their true purpose, dharma, and He induces His devotees to practise it.

134. kaviḥ · कविः

The one wholly equipped with all the vedic knowledge, nuances, and applications.

(oṃ) kavayē namaḥ

The word kavi is explained as "the one who sees beyond" (krāntadarśī). The Lord sees beyond what the senses can reveal; He is the best of all seers and poets.

लोकाध्यक्षस्सुराध्यक्षो धर्माध्यक्षः कृताकृतः ।

चतुरात्मा चतुर्व्यूहश्चतुर्दंष्ट्रश्चतुर्भुजः ॥ १५ ॥

lōkādhyakṣassurādhyakṣō dharmādhyakṣaḥ kṛtākṛtaḥ |

caturātmā caturvyūhaścaturdaṃṣṭraścaturbhujaḥ || 15 ||

135. lōkādhyakṣaḥ · लोकाध्यक्षः

The one who presents Himself to those who follow and perform the various vedic practices established by the shastras and the Vedas.

(oṃ) lōkādhyakṣāya namaḥ

The word adhyakṣa means a superintendent who watches closely. Sri Bhattar explains the three names 135 to 137 together. The lōkas are the people whose duty is to practise dharma; the suras are the devas who are worshipped through dharma; and dharma is the means by which that worship is done. The Lord, as Aniruddha, presides over all three. He watches over them closely and grants the fruits of their dharmic acts.

136. surādhyakṣaḥ · सुराध्यक्षः

He who presents Himself to the Devas.

(oṃ) surādhyakṣāya namaḥ

The devas receive the worship offered through sacrifices, but it is the Lord, presiding over them, who ensures that each receives its proper share and that each discharges its duty.

137. dharmādhyakṣaḥ · धर्माध्यक्षः

The one who guides and blesses the devotees to follow the path of dharma.

(oṃ) dharmādhyakṣāya namaḥ

Sri Bhattar explains that the Lord ensures that the benefits of dharma do not go to those who do not practise it, and that those who do practise it are never left without its fruit.

138. kṛtākṛtaḥ · कृताकृतः

The one who grants fruit to all our labour.

(oṃ) kṛtākṛtāya namaḥ

Sri Bhattar explains that the Lord grants both kinds of fruits: those that pass away (kṛta), such as the pleasures of this world and of heaven, and the fruit that does not pass away (akṛta), liberation. Sri Sankara interprets kṛta as the effect and akṛta as the cause: the Lord is both the cause and the effect of all things.