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

yasya avyaktam SarIram - He Whose body the Unmanifested prakRti issubAlopanishad
7.
yasya AtmA SarIram - He Whose body the individual soul is - Satapata brAh.
14.6.30).
The pANini sutra 5.2.94 says that the affix matup comes after a word in first
case in the sense of "whose it is" - tat asya asti asmin iti matup. Thus, SrI
BhaTTar points out that the interpretation should be "One Who has as His
possession the a-mUrti objects", and not as "He Who does not have a specific
murti or form". The latter interpretation will take away the significance and
purpose of the specific use of the matup affix in this case. Thus, according to
SrI BhaTTar, the nAma a-mUrtimAn should not be taken to signify the
negation of a form for BhagavAn. In addition to the matup violation, such an
interpretation will be contrary to the earlier and later nAma-s, such as viSva
mUrtih, mahA mUrtih, dIpta mUrtih, aneka mUrtih, etc.
SrI v.v. rAmAnujan gives references to nammAzhvAr's tiruvAimozhi, where
AzhvAr refers to emperumAn as aru - meaning One He is formless, as well as
of such complex forms that He cannot be understood:
1. puRa aNDattu alagil polinda tiSai pattAua aruvEyO (tiruvAi. 6.9.7) - You
are the (Formless) soul of the countless mukta jIva-s that are in all the
directions of SrIvaikhunTham
2. tollai nan nUlil Sonna uruvum aruvum nee (tiruvAi. 7.8.10) - You are the
Only One with a beautiful, enjoyable Form, and you are the also the One
who is the abstract, invisible, soul of all things in the world!
3. OnRalA uruvAi aruvAya nin mAya'ngaL (tiruvAi. 5.10.6)- (I wonder) at
Your wonders - You who has innumerable Forms, as well as One who is
the (Formless) soul of all beings.
SrI rAdhAkRshNa SAstri gives support from the Upanishads expressing that
bhagavAn has as His Form the unmanifested objects as well as the manifested
ones: divyo hyamUrtah (muNDako. 2.2); dve vA va brahmaNo rUpe mUrtam ca
a-mUrtam ca (bRhadA. 3.1).
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