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

dIptA a-prAkRta tejomayI mUrtih AkArah yasya iti dIpta-mUrtih - He Who
has a form which shines exceptionally. SrI BhaTTar observes that anything in
this Universe which shines is only because it gets its shine from Him. He
quotes the gItA Slokam 10.41 in support:
yad-yad vibhUtimat sattvam SrImad-Urjitameva ca |
tat tadevAvagaccha tvam mama tejo'mSa sambhavam ||
"Whatever being is possessed of power, or of splendor, or of energy, knowthat
as coming from a fragment of My power".
Sri rAdhAkRshNa SAstri gives reference to kaThopanishad - tameva bhAntam
anubhAtisarvam (2.2.15) - While shining by Itself, It also illuminates
everything else.
SrI v.v. rAmAnujan gives references to divya prabandham in support: nandAda
kozhum SuDarE! e'ngaL nambI (peria tirumozhi 1.10.9); oLi maNi vaNNan
(tiruvAimozhi3.4.7) - describing His dIpta mUrti character or guNa.
SrI Samkara's vyAkhyAnam is that He is called dIpta-mUrtih because He is
the incarnation of Wisdom (dIptA j~nAna mayI mUrtih yasya iti dIptamUrtih),
or because He assumes the radiant form at His own will (svecchayA
gRhItA tejasImUrtih asya iti vA dIpta-mUrtih). SrI cinmayAnanda gives
reference to gItA11.12, where sa'njaya describes the splendor of Lord kRshNa
to dhRtarAshTra -divi sUrya-sahasrasya bhavedyugapadutthitA - If a
thousand Suns were to blaze simultaneously in the sky, the splendor of this is
only a fraction of the splendor of that Mighty Being.
SrI satyadevo vAsishTha uses the term dIpta not only in the sense of
resplendence, but also in the sense of "explicit", and not hidden. Thus he
comments that unlike the humans who sometimes tend to hide what they do
from others, bhagavAn does not have a need to hide anything from anyone. He
gives the example of a woman who is to deliver a baby, the signs of which are
explicit right up to the time of the baby's delivery.
The dharma cakram writer distinguishes between two types enlightenment:
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