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

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sadagopan.org In a more general sense, bhagavAn describes Himself as havih in gItA Slokam4. 24. This Slokam and its meaning have been explained under nAma 683 (Slokam72) in detail. SrI Samkara gives his interpretation for the current nAma as "He Who is the Oblation in the sacrifice", and gives the abovereferenced gItA Slokam in support. His explanation is that a Brahman-knower knows that the havis is nothing but Brahman - brahma arpaNam yenakaraNena brahma-vit havih agnau arpayati tat brahmaiva iti paSyati. b) A different derivation is given by SrI kRshNa datta bhAradvAj and SrI baladeva vidyA bhUshaN. They derive their interpretations based on the root hu (hinv) - prINane - to please, and thus give the interpretation for the nAma as "He Who is pleased or satisfied" - hUyate prIyate iti havih. Following on his explanation for the nAma vasu-manAh in terms of bhIshma, SrI vidyA bhUshaN observes that He was pleased with bhIshma's m<strong>edit</strong>ation as He was lying on the bed of arrows, and bestowed moksham on him, and this is what is signified by the nAma "havih". 162
SlOkam 75 sÌit> sTk«it> sÄa sÑUit> sTpray[>, zUrsenae yÊïeó> siÚvas> suyamun>. 75. sadgatih satkrutih sattA sadbhUtih satparAyaNah | sUrasenO yadusreshThah sannivAsah suyAmunah || nAma 704 704. 704 sÌit> sad sad-gatih sad gatih [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] a) He Who provides the right path for the good. b) He Who is Himself the right path for the good. c) He Who has superior intellect. d) He Who is attainable by the good. sat refers to that which is good, or those who are good. gatih means path. SrI kRshNa datta bhAradvAj gives the derivation as - satAm sAttvikasajjanAnAm gatih iti sad-gatih. We have seen the nAma "muktAnAm paramA gatih" (nAma 12, Slokam 2) earlier, which conveys that He is the Supreme Goal for all the Released souls. The current nAma describes His showing the right path for those who seek the Truth. The inner significance of the nAma sadgatih is that He removes the shackles of samsAra and liberates His devotees and shows them the right path. a) SrI BhaTTar gives the interpretation for the current nAma as "One Who provides the right path for the good or virtuous". The "right path" is that which leads to eternal peace and tranquility. SrI BhaTTar gives the example of how even at time of birth of Lord kRshNa, the virtuous people saw all signs of tranquility all around them. He gives support from vishNu purANam, 5.3, which elaborately describes the tranquility and auspicious signs at the time of birth of child kRshNa to devaki. One of the Sloka-s from the reference is: santah santosham adhikam praSamam canDa mArutah | 163 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
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what it is to live a life of righte
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Other interpreters have used other
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Slokam 72 mha³mae mhakmaR mhateja
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(1. 1). SrI rAdhAkRshNa SAstri adds
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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 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: prakAreNanivasitum arhati, pRthak p
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
Page 207 and 208: yasya avyaktam SarIram - He Whose b
Page 209 and 210: shoDaSa strI sahasrANi Satamekam ta
Page 211 and 212: His incarnations, He is called a-vy
Page 213 and 214: ) He Who has provided many differen
Page 215 and 216: 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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