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

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sadagopan.org Thus, the nAma vasu-pradah has been interpreted variously as: a) He Who gives Himself to His devotees as the best of treasures that they seek; b) The Bestower of kIrti to His devotees; c) He gives immeasurable wealth to the likes of kubera; d) He provides the dwelling place for all beings at the time of pralaya; e) He is the Bestower of moksham. nAma 700. vasudev> vAsu vAsu-devah vAsu devah a) He Who pervades and sports. b) The Son of vasudeva. c) The presiding Deity of the well-known 12-lettered vAsu-deva mantra. d) The Deity Who is adored by His devotees. e) He Who lives in everything and Who keeps them moving around. vAsudevAya namah. This nAma occurred earlier asnAma 334 (Slokam 36), and will occur again as nAma 714 (Slokam 76). The meaning given for this nAma under Slokam 36 was "He Who pervades and sports". Please refer to the write-up under Slokam 36 for the many references. SrI BhaTTar points out under nAma 334, that this nAma, like the nArAyaNa nAma, is aguhya mantram, and its meaning should be properly learnt from a qualified AcArya. I am sharing what little I understand based on what is written in the different vyAkhyAna-s. a) For nAma 334, SrI BhaTTar's interpretation was that bhagavAn is called vAsu-deva because He is vAsu (One inwhom everything lives like in a mother, and One who envelopes and protectseverything like a bird with its wings), and He is a deva (One Who sports, or has this process of pervasion, permeation, creation, protection, destruction, etc.,as a part of His leelA). So He is both a vAsu and a deva, and so He is called vAsu-devah. 152
vAsudevAya namah. vimAna_vAsudhEvan-kadalmallai (Pic Courtesy ; B. Senthil) For this nAma in Slokam 36, SrI Samkara also derives the meaning based on the combination of the words vAsu anddeva, but he suggests that in addition to His divine play in permeating everything and being the dwelling place for everything, His play includes His covering everything with His mAyA (vasati - AcchAdayati - covers, conceals,sheaths, envelops, etc. - vasati, vAsayati, AcchAdayati vA sarvam itivAsuh). For the nAma in Slokam 76, he unequivocally associates His play (being a deva) with enveloping the whole universe (vAsu) with His mAyA - jagat AchchAdayati mAyayA iti vAsuh sa eva deva iti vAsudevah. The term 'mAyA' in the advaita system is interpreted as "illusion", whereas in the viSishTAdvaitic system it refers to the wonderful power of ISvara, whose effects are very real. b) For the current occurrence of the nAma, both SrI Samkara and SrI BhaTTar gives the explanation that He is called vAsu-deva because He is the 153 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
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called pradyumna. Thus, SrI satyade
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Slokam 69 kalneiminha zaEir> zUr> z
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called kAlanemi-nihA. e) The dharma
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nAma 650. zUr> SUrah The Valiant. S
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all the three worlds - trayANAm lok
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a grammatical rule - "keSAdvo'nyata
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f) SrI satyadevo vAsishTha has anot
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d) SrI satyadevo vAsishTha extends
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kAma-deva, one can develop the enri
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c) SrI satyadevo vAsishTha derives
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13-14: kadu stuvanta Rtayanta devat
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"By nature, He who has immense Merc
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nAma 664. vIr> vIrah a) The Valiant
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that is uttered several times daily
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seek Him above all other wealth lik
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Slokam 71 äü{yae äük«d!äüa
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The first line above refers to the
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1) He is Big, and 2) He makes every
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Doing all our actions through thoug
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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 and 116: ) He Who has a great heart (uras),
Page 117 and 118: detailed etymological derivation of
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: etc. One could think of nAma 270 as
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
Page 167 and 168: SlOkam 75 sÌit> sTk«it> sÄa sÑU
Page 169 and 170: stealing butter, getting tied to th
Page 171 and 172: aham smarAmi mad-bhaktam nayAmipara
Page 173 and 174: BhagavAn is beyond all these bheda-
Page 175 and 176: "BhagavAn is the supreme support fo
Page 177 and 178: the interpretation that this nAma i
Page 179 and 180: heart to sustain life. In fact, eve
Page 181 and 182: the dwelling place of all these jIv
Page 183 and 184: Slokam 76 ÉUtavasae vasudev> svaRs
Page 185 and 186: and on the land. Those that fly in
Page 187 and 188: nAma 716. Anl> an an-alah an alah a
Page 189 and 190: SrI rAmAnujan also refers us to the
Page 191 and 192: are engaged in intense tapas on Him
Page 193 and 194: to in the previous nAma. The dharma
Page 195 and 196: c) dRptah - He Who is proud. SrI rA
Page 197 and 198: etween dhyAna and samAdhi, and is a
Page 199 and 200: dhruvam vai brAhmaNe satyam dhruvA
Page 201 and 202: Slokam 77 ivñmUitRmRhamUitR> dIÝm
Page 203 and 204: expression of bhagavAn's Sakti, mos
Page 205 and 206: 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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