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

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canst" (yasodA's words to kRshNa after He was tied to a mortar).
SrI v.v. rAmAnujan gives support from divya prabandham: "kaDainda naRpAlum
tayirum nee piRandaduvE mudalAgap peRRaRiyEn empirAnE!", veNNaik
kuDattai uruTTi iLam piLLai kiLLi ezhuppi kaNNaip puraTTi vizhittu
kazhagaNDu Seiyum pirAnE!", "kanRinai vAlOlai kaTTi kanigaL udira eRindu, pin
toDarndu ODi Or pAmbaip piDittuk koNDATTinAi pOlum nin tiRattEn allEn
nambi!" (all from periAzhvAr's neerATTam).
b) In another sense, the nAma can be interpreted to mean that bhagavAn
cannot be restrained by the evil-minded people under any circumstance. SrI
BhaTTar gives the following supports:
imam hi puNDarIkAksham jidhRkshanti alpa-medhasah |
paTenAgnim prajvalitam yathA bAlo yathA'balAh ||
192
(bhAra.udyoga. 129.16)
"These men of little knowledge want to seize and bind Him just as a weak boy
or girl think of keeping under control the blazing fire with a piece of cloth".
dur-grahah pANinA vAyuh duh-sparSah pANinA SaSau |
dur-dharA pRthivI mUrdhnA dur-grahah keSavo balAt ||
(bhAra. Vana.309.28)
"The wind cannot be caught by hand, nor can the moon be touched by the hand,
nor the Earth be supported by the head of a man; so also, keSava cannot be
caught by force".
SrI rAdhAkRshNa SAstri refers to kRshNa showing His viSva rUpam like an
uncontrollable elephant under rut when duryodhana tried to bind kRshNa in his
court.
c) A third interpretation for the nAma is that bhagavAn is beyond the grasp of
anyone except through intense concentration and meditation extending over
several births, and in this sense also He is dur-grahah.
SrI rAdhAkRshNa SAstri indicates that dhAraNa is an a'nga of yoga that is