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

His incarnations, He is called a-vyaktah because He cannot be defined
precisely in His true state in terms such as "He is of this nature, He is like this
etc." - yadyapi aneka mUrtitvam asya (previous nAma), tathApi ayam IdRSaeva
iti na vyajyata iti a-vyaktah.
nAma 728. ztmUitR> Sata Sata-mUrtih
Sata mUrtih
He with a hundred forms.
Sata-mUrtaye namah.
The nAma Sata-mUrtih is very similar to the nAma aneka-mUrtih (nAma 726).
The term "hundred" in the current nAma is just a figurative expression, and
means "many". The Sata Sabdam, the sahasra Sabdam, etc., are indicative of
"many". In this sense, the words "Sata-mUrtih, sahsra-mUrtih, aneka-mUrtih,
bahu-mUrtih, etc. all signify the same concept. SrI BhaTTar seems to
distinguish between the two nAma-s by interpreting "aneka-mUrtih" as
representing different forms that He took as different incarnations at
different times, and interpreting "Sata-mUrtih" as referring to His
simultaneous display of different forms to the seer in His one form at a given
instant in time. (It should be noted that this distinction is not the result of
anything specific to the words involved in the two nAma-s, but is the result of
the bliss of different anubhavams by the vyAkhyAna kartA for the two nAmas,
and a great example of how the great interpreters avoid punarukti or
redundancy in the interpretation of the thousand nAma-s). After assuming a
cosmic form for the sake of arujuna, Lord kRshNa tells arjuna - paSya me
pArtha! RUpANi SataSo'thasahasraSah (gItA 11.4) - "O arjuna! Look at My
bodies which are in hundreds and thousands".
SrI rAdhAkRshNa SAstri gives a different anubhavam of His one form
showing itself as different forms - Whereas SrI BhaTTar's example was of
arjuna seeing different forms in bhagavAn's ViSva rUpam, SrI SAstri gives
the example where different people see bhagavAn's one form differently at
the same time, as He enters the stage that kamsa had set for trapping
kRshNa, illustrating His guNa of being Sata-mUrtih:
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