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

SrI rAmAnujan also refers us to the incident where Lord kRshNa refused to
take the offering in duryodhana's house because of duryodhana's attitude of
hatred towards the pANDava-s.
c) Under Slokam 32, one of the interpretations given by SrI Samkara is based
on looking at the nAma as ana-lah. ana refers to prANa, and the root lA means
"AdAne dAne ca - to take, to obtain". His interpretation is "anAn prANAn
Atmatvena lAti iti ana-lah". The translators have generally translated this to
mean that He receives the prANa Sakti as His own and functions in the form
of the jIvAtmA, and hence this nAma.
SrI satyadevo vAsishTha uses the same approach as above, but gives the
interpretation that since bhagavAn ultimately takes away the prANa-s to Him,
He is called ana-lah.
d) Another alternate interpretation that SrI Samkara gives is based on the
root nal - gandhe bandhane ca - to smell, to bind. In this interpretation, the
nAma is explained as a-nalah; na alam asya sah a-nalah - He Who is beyond
smell etc. SrI Samkara gives support from bRhadAraNya upanishad:
a-sthUlam anaNvahrAsvam a-dIrgham a-lohitam a-sneham acc-chAyam …..
a-mAtram anantaram a-bAhyam …(3.8.8.) -
Brahman is neither big nor small, neither short nor tall, not colored, not
wettable, can't be measured, etc.
e) For the current occurrence of the nAma analah, SrI Samkara uses the
meaning "limit" for alam - paryApati, and gives the interpretation that this
nAma signifies that bhagavAn is unlimited in His energies and powers - alam
paryAptih Sakti sampadAm na asya vidyata iti an-alah.
SrI cinmayAnanda quotes the gItA in support:
nAnto'smi mama divyAnAm vibhUtInAm paramtapa | (gItA 12.5) - "Of My
Divine Glories, there is no end".
This interpretation of SrI Samkara brings out the parattvam of bhagavAn.
Notice that Sri BhaTTar has used this same root (al - paryApti), and given the
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