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

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this yogic way of life will lead to His realization.
nAma 674. äü}> brahma~njah
The Knower of the inner meaning of the veda-s.
brahma~jnAya namah.
SrI BhaTTar distinguishes between this nAma and the earlier nAma brahmavit(671),
as follows:
"brahma-vit - anatA vai vedAh; tAn avadhinA vetti iti brahma vit" - veda-s are
limitless; He knows the the veda-s to completion or to the ultimate limit, and
so He is called brahma-vit.
"brahma~jnah - vedAn artha-paryantam sAkshAtkaroti iti brahm~jnah" – He
perceives, apprehends, and knows the veda-s inclusive of their significance or
meanings, and therefore He is called brahma~jnah.
The nirukti author gives the corresponding summary for veda-vit as "yo vedAn
antato vetti sa brahma-vit udIritah" - He Who knows the veda-s to their full
extent is brahma-vit is called brahma-vit, and for brahma~jnah as "yo vedAn
arthato vetti so'yam brahma~jnah Iritah" - He Who knows the veda-s with
their true inner meanings is veda~jnah.
Based on the above, one can say that in the first nAma, SrI BhaTTar
emphasizes the breadth of knowledge of the veda-s, and in the second one the
depth of knowledge is indicated.
SrI Samkara differentiates the two nAma-s as follows: brahma-vit -
vedamvedArtham ca yathAvat vetti iti brahma-vit; brahma vedAn
svAtmabhUtAn jAnAti itbrahma~jah. Thus, in this case, the first
interpretation includes the knowledge of the meanings of the veda-s, and the
second one states that He knows the veda-s which are born of Himself.
SrI cinmayAnanda comments for the first one as "One who has intuited the
veda-s and their full commentaries", and for the second one, "One Who knows
the nature of Brahman as no one else can; He being the very Brahman, no one
else knows His nature as He Himself can".
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