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

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sadagopan.org b) While SrI BhaTTar interprets uras as referring to our heart, the term can also refer to His great heart in blessing the lowest of creatures - mahatA urasA hRdayena gacchati sva-bhaktam mucukundam iti mahoragah (Sribaladeva vidyA bhUshaN). SrI vidyA bhUshaN uses the term "bhakta praNayittvam", or love for the devotee, to describe the significance of this nAma. He gives examples of Lord rAma's getting into guha's heart by His Ali'nganam or embrace, His showing His magnanimous heart in performing the last rites for jaTAyu, and His showing His great affection for His devotee by accepting the fruits offered by SabarI. c) uragah means serpent. The snake or serpent moves around on its chest (uras),and so it is called uragah - urasA gacchati iti uragah. SrI Samkara uses this meaning for urgah, and gives the interpretation that bhagavAn manifests Himself in the form of the great serpent vAsuki, and so He is called mahoragah. He supports his interpretation with the quote from gItA 10. 28 - sarpANAmapi vAsukih. Lord kRshNa also declares that He is ananta among the many-hooded serpents - anataScAsmi nAgAnAm (10. 29), and based on this, SrI cinmayAnanda interprets the nAma as indicating that He has this nAma because He manifests Himself in the form of ananta. d) SrI kRshNa datta bhAradvAj suggests that the nAma is suggestive of His having ananta as His bed - mahAn - mahanIyah, uragah - anantah, SayyArUpeNa yasya iti mahoragah. e) SrI satyadevo vAsishTha uses the same etymological approach as SrI BahTTar (mahA+ uras+ gah), but comes up with the interpretation that He is mahoragah because He moves relentlessly with His great (broad?) vakshasthalam (chest), in the form of the Sun. In passing, I would like to point out that most of SrI satyadevo vAsishTha's interpretations are based on an assumption of identity between Lord vishNu and the Sun, even though I have not represented his interpretations in this view. The significant value I have derived from his vyAkhyAnam is the very 112
detailed etymological derivation of each nAma, which is thorough, with references to the pANini sUtra-s, and detailed vedic references. In this aspect, his vyAkhyAnam is superb. nAma 680. mha³tu> mahA mahA-kratuh mahA kratuh a) He Who is worshiped by the great yAga-s. b) He Who can be easily worshiped. c) He Who can be worshiped in many ways d) He Who is the Great Sacrifice (that gives the best results) e) He Who performed the great sacrifice called the pA'ncarAtra kratu. mahA-kratave namah. The word "kratuh" occurred as nAma 449 in Slokam 48, and the meaning of the term was explained there. Briefly recapitulating, the term "kratuh" refers to a particular type of sacrifice, or can also refer to bhagavAn since He is the object of the yAga-s. SrI satyadevo vAsishTha also gives the explanation "karoti iti kratuh, kriyate vA kratuh" - One who performs is a kratuh, or that which is performed is kratuh. The term "mahA" is used in the sense of "great","many", "great because of its ease", etc., in the different interpretations. a) SrI aNNa'ngarAcArya gives the interpretation "He Who is the object of worship of the great yAga-s". "mahA" is interpreted here with the meaning "great". b) SrI BhaTTar gives the interpretation that He is mahA-kratuh because "He is the Great Lord Who has the easiest means of worship" - mahat sarvasukaram ArAdhanam asya iti mahA-kratuh. Based on the supporting references he has quoted in his interpretion, I feel that he is using the term "mahA" or "great" here in two ways: 1. to mean "easy or simple for the devotee", and thus "great from the point of view of the devotee", 113 sadagopan.org
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Volume III
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CONTENTS SlOkam 64 3 SlOkam 65 16 S
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. ïI>. . ïImte ramanujay nm>. .
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Slokam 64 AinvtIR inv&ÄaTma s, ïI
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not have any interest in pravRtti d
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samksheptre namah. The term samkshe
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form of moksham to the devotee who
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SrIvatsa vakshase namah. SrI BhaTTa
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vasah - SrI - all glory and riches,
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) SrI Samkara interprets the term "
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haktAnAm iti SrI-dah. SrI BhaTTar's
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1. paSyatAm deva devAnAm yayau vaks
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Sriyoh nidhIyanta iti SrI-nidhih -
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nAma 617. ïIxr> SrI SrI-dharah SrI
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SrI kRshNa datta bhAradvAj gives th
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in this nAma, to explain the signif
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Slokam 66 Sv]> Sv¼> ztanNdae niNdJ
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Alternatively, since bhagavAn has c
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their true Anandam. nAma 625. Jyaei
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going through all this suffering, j
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if the king can get the priests mar
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SrI cinmayAnanda points out that af
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and everything is His body, so ther
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continue to exist for ever and whic
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d) All the creatures (referred to b
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) His being adorned with all differ
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ehave: priyayA viyuktah strI sa'ngi
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Slokam 68 AicR:manicRt> k…MÉae i
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The mysterious truth (guhyam) about
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He is the One by reaching whom ther
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AtmA svarUpam yasya iti viSuddhAtmA
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form is protection of the beings (S
Page 65 and 66: called pradyumna. Thus, SrI satyade
Page 67 and 68: Slokam 69 kalneiminha zaEir> zUr> z
Page 69 and 70: called kAlanemi-nihA. e) The dharma
Page 71 and 72: nAma 650. zUr> SUrah The Valiant. S
Page 73 and 74: all the three worlds - trayANAm lok
Page 75 and 76: a grammatical rule - "keSAdvo'nyata
Page 77 and 78: f) SrI satyadevo vAsishTha has anot
Page 79 and 80: d) SrI satyadevo vAsishTha extends
Page 81 and 82: kAma-deva, one can develop the enri
Page 83 and 84: c) SrI satyadevo vAsishTha derives
Page 85 and 86: 13-14: kadu stuvanta Rtayanta devat
Page 87 and 88: "By nature, He who has immense Merc
Page 89 and 90: nAma 664. vIr> vIrah a) The Valiant
Page 91 and 92: that is uttered several times daily
Page 93 and 94: seek Him above all other wealth lik
Page 95 and 96: Slokam 71 äü{yae äük«d!äüa
Page 97 and 98: The first line above refers to the
Page 99 and 100: 1) He is Big, and 2) He makes every
Page 101 and 102: Doing all our actions through thoug
Page 103 and 104: visramsitAn uru bhayesalile mukhAt
Page 105 and 106: what it is to live a life of righte
Page 107 and 108: Other interpreters have used other
Page 109 and 110: Slokam 72 mha³mae mhakmaR mhateja
Page 111 and 112: (1. 1). SrI rAdhAkRshNa SAstri adds
Page 113 and 114: The dharma cakram writer explains H
Page 115: ) He Who has a great heart (uras),
Page 119 and 120: aham kratur-aham ya~jnah svadhAham
Page 121 and 122: As in the previous nAma, the root f
Page 123 and 124: the above five types of ya~jna-s wi
Page 125 and 126: He also quotes from moksha dharma,
Page 127 and 128: Slokam 73 StVy> Stviày> StaeÇ< St
Page 129 and 130: and worthy of praise"; "tam viSva r
Page 131 and 132: always be thinking of vishNu, and w
Page 133 and 134: nammAzhvAr echoes this same sentime
Page 135 and 136: clean, and is occupied by Him, that
Page 137 and 138: motion or sound. The different inte
Page 139 and 140: SrI Samkara comments that He has al
Page 141 and 142: would only seek the chance to do ka
Page 143 and 144: itipuNyah - pavitrah pApAnaviddhah
Page 145 and 146: SrI Samkara also gives the interpre
Page 147 and 148: Slokam 74 mnaejvStIwRkrae vsureta v
Page 149 and 150: But in bhagavAn's case, none of the
Page 151 and 152: mediate on them or recite their nam
Page 153 and 154: protection of the virtuous". vasu a
Page 155 and 156: etc. One could think of nAma 270 as
Page 157 and 158: vAsudevAya namah. vimAna_vAsudhEvan
Page 159 and 160: "ISAvAsyam idam sarvam yad-ki'nca j
Page 161 and 162: the context of kRshNa incarnation,
Page 163 and 164: phrase of nammAzhvAr: It is bhagavA
Page 165 and 166: prakAreNanivasitum arhati, pRthak p
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SlOkam 75 sÌit> sTk«it> sÄa sÑU
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stealing butter, getting tied to th
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aham smarAmi mad-bhaktam nayAmipara
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BhagavAn is beyond all these bheda-
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"BhagavAn is the supreme support fo
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the interpretation that this nAma i
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heart to sustain life. In fact, eve
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the dwelling place of all these jIv
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Slokam 76 ÉUtavasae vasudev> svaRs
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and on the land. Those that fly in
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nAma 716. Anl> an an-alah an alah a
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SrI rAmAnujan also refers us to the
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are engaged in intense tapas on Him
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to in the previous nAma. The dharma
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c) dRptah - He Who is proud. SrI rA
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etween dhyAna and samAdhi, and is a
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dhruvam vai brAhmaNe satyam dhruvA
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Slokam 77 ivñmUitRmRhamUitR> dIÝm
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expression of bhagavAn's Sakti, mos
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dIptA a-prAkRta tejomayI mUrtih AkA
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yasya avyaktam SarIram - He Whose b
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shoDaSa strI sahasrANi Satamekam ta
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His incarnations, He is called a-vy
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) He Who has provided many differen
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seen in different "faces" by the di
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of all kalyANa guNa-s, is pleased w
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naikAya namah (naikasmai namah in S
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e) He Who is of the form the soma s
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vasanti tatra bhUtAni bhUtatmanyakh
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that body as the Soul of the soul;
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SrI Samkara’s interpretation is:
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y brushing aside the water”. �a
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efers inthis context to the current
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AzhvAr declares that he does not wa
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e) One Who limits everything throug
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inds all things that are seen, for
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c) lokaih nAthyate yAcyate - He Who
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uttara nArAyaNam, kaushItakI brAham
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yasmAt lakshmyamSa sambhUtAh Saktay
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e) Under the current nAma, both SrI
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) In addition to giving the above i
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mANikkamE!En maradagamE! MaRRu oppA
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likewise are golden-hued. All the p
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d) He Who has a'ngada as His pleasi
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d) He Who leads the jIva-s to moksh
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hatavAn iti vIra-hA” - He Who des
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arrows of bhIshma aimed at arjuna w
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h) He is acyuta, Who neither slips
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the nAma as referring to "One Who g
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) SrI Sa'nkara's anubhavam is: na s
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) SrI Sa'nkara's interpretation is
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"He became the messenger to the pAN
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d) SrI kRshNa datta bhAradvAj uses
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It is noted again that SrI bhaTTar
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lOkaswAminE namah - adanur pranavak
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tri-loka-dhRte namah. a) SrI bhaTTa
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The dharma cakram writer explains m
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nAma 760. xNy> dhanyah The Blessed.
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then you must think of me as you th
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"tiRambAmal malai eDuttEnE ennum…
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SrI v.v. rAmAnujan explains the nAm
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physical beauty which stirs thought
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SrI satyadevo vAsishTha asks the rh
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pragrahah - One Whose acceptance (o
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……. rathAt avaplutya visRjya vA
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against obstacles from others”,fo
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explains the word nA separately as
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health because of the vedic chantin
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2. virAT refers to the sthUla form
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eferences: - “catur-bhujam udArA
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inner voice of conscience from His
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mahApurusha. d) He Whose Supremacy
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four forms of kRshNa or vAsudeva, b
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artha, kAma, and moksha. b) An alte
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h) He Who created the fit being - t
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dosham, we will briefly summarize t
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in its getting milk. The manifestat
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means ‘manifesting, revealing’.
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One Who knows the meanings of the v
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In his purusha sUkta vyAkhyAnam, Sr
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