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

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interpretation that bhagavAn is unlimited in His desire to help His devotees
(see above). Both experiences are true, and are different dimensions of His
guNa, the first expounding His parattvam, and the second expounding His
vAtsalyam. Further appreciation of this difference in approach between SrI
Samkara and SrI BhaTTar can be gleaned from the article that was posted
earlier, comparing the two vyAkhyAna-s.
f) SrI cinmayAnanda takes the meaning "fire" for "analah", and comments that
the nAma can refer to His being in the form of Fire and sustaining our body
with the right amount of warmth that is needed for the sustenance of our
body.
g) h) Using the meaning "paryApti - tRpti vacana" for the term alam, SrI
satyadevo vAsishTha interprets an-alah as "One Who does not have an end". In
addition, using the meaning vAraNa - resistance or opposition for the word
"alam", he gives the alternate interpretation "He Who has no one to oppose
Him" for the nAma an-alah. He gives several Sruti references:
na tvadanyah kavitaro na medhayA dhIro varuNa svadhAvAn
na dvitIyo na tRtIyah
aham indro na parAjigye
sarvam tadindra te vase
186
(atharva. 5.11.4);
(atharva. 13.4.16);
(Rg. 10.48.5);
(Rg. 8.93.4; atahrva. 20.112.1; yajur. 33.35).
i) SrI kRshNa datta bhAradvAj takes an approach different from others, and
gives his interpretation starting with the root an - prANane - to live, to
breathe. Using the uNAdi sUtra "vRshAdibhayaScit - (1.106)" - he derives the
word analah, and gives the interpretation "Anayati samujjIvayati tapah: kRSAn
sva-janAn sva-darSanena iti analah" - He Who rejuvenates His devotees who