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

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sadagopan.org "ekAya namah" according to the followers of viSishTAdvaitam and dvaitam, and "ekasmai namah" according to the adviata sampradAyam. Similar difference exists in many nAma-s: viSvAya namah vs. viSvasmai namah (First nAma of SrI vishNu sahasra nAmam); naikAya namah vs. naikasmai namah for nAma 731, etc. The difference seems to arise as a result of the fundamental difference in the philosophies of thevyAkhyAna kartA-s. When a word is a pronoun or a sarvanAma, (and the words viSvam, ekah etc. are sarvanAma-s when they have their traditional meanings), then it is declined similar to the word sarva, and the dative singular is "sarvasmai, viSvasmai, ekasmai etc." (pANini sUtra 1.1.27). However, when this same words is not treated as a pronoun, and instead refers to something special, like the specific name of a person (e.g., ekah as a person's actual name), then the word is declined like an ordinary noun such as narah, and not as a pronoun. Then the dative singular is declined as sarvAya, viSvAya, ekAya, etc. The example given in explanation of this sUtra by SrISa Candra Vasu in his "AshTAdhyAyI of pANini" is that of the word "sarva" meaning "everything" (a pronoun) vs. sarva being the name of a person (an ordinary noun). The former is declined as a pronoun, and the latter is declined as an ordinary noun like narah. The followers of the advaita sampradAyam seem to consider the different sarvanAma-s that occur in SrI vishNu sahasra nAma as pronouns representing Brahman, whereas the followers of the viSishTAdvaita sampradAyam seem to treat each of the nAma-s as a distinct personification of bhagavAn in His different Forms. Thus each sarvanAma word that occurs as a nAma in sahasra nAmam is treated as a special nAma of bhagavAn with its own special meaning, each a proper noun in its own right, and not treated as a pronoun standing for Brahman. This seems to explain the difference in the nAmAvaLi, based on grammar as well as the difference in the different philosophies. nAma 731. nEk> naikah He Who is not One only. 214
naikAya namah (naikasmai namah in Samkara pATham - see nAma 730). a) SrI BhaTTar explains how He is One (the previous nAma), and also "Not one only" (the current nAma). He is One in the sense of being unique in having everything in all the Universe as His possession; but He is not one only, since there are all these other things which are His glorious vibhUtis or extensions which are of a nature different from His. He is the antaryAmi of all that exist. SrI BhaTTar's words are - vibhUtitayA vijAtIyena sarveNa dvitIyavAneva itinaikah - Since He has as His glorious possessions all that are of a nature different from His, He is not One only. He quotes from the gItA in support - "nAnto'sti mama divyAnAm vibhUtInAmparamtapa" (11.40) - "O arjuna, There is no end to the divine glories of Mine (What I have stated in detail is only a small part of My glories)". SrI v.v. rAmAnujan gives support from nammAzhvAr's tiruvAimozhi: …tIyAi nIrAi nilanAi viSumbAik kAlAi tAyAit tandaiyAi makkaLAi ma<strong>RR</strong>umAi mu<strong>RR</strong>umAi nIyAy nI ninRavARu ivai enna niyAya'ngaLE? "You are the Fire, Water, Earth, Ether, and Air. 215 (tiruvAi. 7.8.1) To us You are the mother, father, children, other relatives all rolled into one. You are more; You are the whole Universe. Yet I enjoy You in Your own beautiful Form. Now pray tell me the secret of all this. I don't understand this high-level abstract mysticism". nIrAi nilanAi tIyAi kAlAi neDu vAnAi SirAr SuDargaL iraNDAi SivanAi ayan AnAi … (tiruvAi. 6.9.1) sadagopan.org
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Volume III
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CONTENTS SlOkam 64 3 SlOkam 65 16 S
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. ïI>. . ïImte ramanujay nm>. .
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Slokam 64 AinvtIR inv&ÄaTma s, ïI
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not have any interest in pravRtti d
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samksheptre namah. The term samkshe
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form of moksham to the devotee who
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SrIvatsa vakshase namah. SrI BhaTTa
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vasah - SrI - all glory and riches,
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) SrI Samkara interprets the term "
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haktAnAm iti SrI-dah. SrI BhaTTar's
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1. paSyatAm deva devAnAm yayau vaks
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Sriyoh nidhIyanta iti SrI-nidhih -
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nAma 617. ïIxr> SrI SrI-dharah SrI
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SrI kRshNa datta bhAradvAj gives th
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in this nAma, to explain the signif
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Slokam 66 Sv]> Sv¼> ztanNdae niNdJ
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Alternatively, since bhagavAn has c
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their true Anandam. nAma 625. Jyaei
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going through all this suffering, j
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if the king can get the priests mar
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SrI cinmayAnanda points out that af
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and everything is His body, so ther
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continue to exist for ever and whic
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d) All the creatures (referred to b
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) His being adorned with all differ
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ehave: priyayA viyuktah strI sa'ngi
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Slokam 68 AicR:manicRt> k…MÉae i
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The mysterious truth (guhyam) about
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He is the One by reaching whom ther
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AtmA svarUpam yasya iti viSuddhAtmA
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form is protection of the beings (S
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called pradyumna. Thus, SrI satyade
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Slokam 69 kalneiminha zaEir> zUr> z
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called kAlanemi-nihA. e) The dharma
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nAma 650. zUr> SUrah The Valiant. S
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all the three worlds - trayANAm lok
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a grammatical rule - "keSAdvo'nyata
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f) SrI satyadevo vAsishTha has anot
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d) SrI satyadevo vAsishTha extends
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kAma-deva, one can develop the enri
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c) SrI satyadevo vAsishTha derives
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13-14: kadu stuvanta Rtayanta devat
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"By nature, He who has immense Merc
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nAma 664. vIr> vIrah a) The Valiant
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that is uttered several times daily
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seek Him above all other wealth lik
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Slokam 71 äü{yae äük«d!äüa
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The first line above refers to the
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1) He is Big, and 2) He makes every
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Doing all our actions through thoug
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visramsitAn uru bhayesalile mukhAt
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what it is to live a life of righte
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Other interpreters have used other
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Slokam 72 mha³mae mhakmaR mhateja
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(1. 1). SrI rAdhAkRshNa SAstri adds
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The dharma cakram writer explains H
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) He Who has a great heart (uras),
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detailed etymological derivation of
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aham kratur-aham ya~jnah svadhAham
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As in the previous nAma, the root f
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the above five types of ya~jna-s wi
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He also quotes from moksha dharma,
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Slokam 73 StVy> Stviày> StaeÇ< St
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and worthy of praise"; "tam viSva r
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always be thinking of vishNu, and w
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nammAzhvAr echoes this same sentime
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clean, and is occupied by Him, that
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motion or sound. The different inte
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SrI Samkara comments that He has al
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would only seek the chance to do ka
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itipuNyah - pavitrah pApAnaviddhah
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SrI Samkara also gives the interpre
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Slokam 74 mnaejvStIwRkrae vsureta v
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But in bhagavAn's case, none of the
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mediate on them or recite their nam
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protection of the virtuous". vasu a
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etc. One could think of nAma 270 as
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vAsudevAya namah. vimAna_vAsudhEvan
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"ISAvAsyam idam sarvam yad-ki'nca j
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the context of kRshNa incarnation,
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phrase of nammAzhvAr: It is bhagavA
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prakAreNanivasitum arhati, pRthak p
Page 167 and 168: SlOkam 75 sÌit> sTk«it> sÄa sÑU
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Page 171 and 172: aham smarAmi mad-bhaktam nayAmipara
Page 173 and 174: BhagavAn is beyond all these bheda-
Page 175 and 176: "BhagavAn is the supreme support fo
Page 177 and 178: the interpretation that this nAma i
Page 179 and 180: heart to sustain life. In fact, eve
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Page 183 and 184: Slokam 76 ÉUtavasae vasudev> svaRs
Page 185 and 186: and on the land. Those that fly in
Page 187 and 188: nAma 716. Anl> an an-alah an alah a
Page 189 and 190: SrI rAmAnujan also refers us to the
Page 191 and 192: are engaged in intense tapas on Him
Page 193 and 194: to in the previous nAma. The dharma
Page 195 and 196: c) dRptah - He Who is proud. SrI rA
Page 197 and 198: etween dhyAna and samAdhi, and is a
Page 199 and 200: dhruvam vai brAhmaNe satyam dhruvA
Page 201 and 202: Slokam 77 ivñmUitRmRhamUitR> dIÝm
Page 203 and 204: expression of bhagavAn's Sakti, mos
Page 205 and 206: dIptA a-prAkRta tejomayI mUrtih AkA
Page 207 and 208: yasya avyaktam SarIram - He Whose b
Page 209 and 210: shoDaSa strI sahasrANi Satamekam ta
Page 211 and 212: His incarnations, He is called a-vy
Page 213 and 214: ) He Who has provided many differen
Page 215 and 216: seen in different "faces" by the di
Page 217: of all kalyANa guNa-s, is pleased w
Page 221 and 222: e) He Who is of the form the soma s
Page 223 and 224: vasanti tatra bhUtAni bhUtatmanyakh
Page 225 and 226: that body as the Soul of the soul;
Page 227 and 228: SrI Samkara’s interpretation is:
Page 229 and 230: y brushing aside the water”. �a
Page 231 and 232: efers inthis context to the current
Page 233 and 234: AzhvAr declares that he does not wa
Page 235 and 236: e) One Who limits everything throug
Page 237 and 238: inds all things that are seen, for
Page 239 and 240: c) lokaih nAthyate yAcyate - He Who
Page 241 and 242: uttara nArAyaNam, kaushItakI brAham
Page 243 and 244: yasmAt lakshmyamSa sambhUtAh Saktay
Page 245 and 246: e) Under the current nAma, both SrI
Page 247 and 248: ) In addition to giving the above i
Page 249 and 250: mANikkamE!En maradagamE! MaRRu oppA
Page 251 and 252: likewise are golden-hued. All the p
Page 253 and 254: d) He Who has a'ngada as His pleasi
Page 255 and 256: d) He Who leads the jIva-s to moksh
Page 257 and 258: hatavAn iti vIra-hA” - He Who des
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Page 261 and 262: h) He is acyuta, Who neither slips
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Page 265 and 266: ) SrI Sa'nkara's anubhavam is: na s
Page 267 and 268: ) SrI Sa'nkara's interpretation is
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"He became the messenger to the pAN
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d) SrI kRshNa datta bhAradvAj uses
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It is noted again that SrI bhaTTar
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lOkaswAminE namah - adanur pranavak
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tri-loka-dhRte namah. a) SrI bhaTTa
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The dharma cakram writer explains m
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nAma 760. xNy> dhanyah The Blessed.
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then you must think of me as you th
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"tiRambAmal malai eDuttEnE ennum…
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SrI v.v. rAmAnujan explains the nAm
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physical beauty which stirs thought
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SrI satyadevo vAsishTha asks the rh
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pragrahah - One Whose acceptance (o
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……. rathAt avaplutya visRjya vA
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against obstacles from others”,fo
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explains the word nA separately as
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health because of the vedic chantin
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2. virAT refers to the sthUla form
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eferences: - “catur-bhujam udArA
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inner voice of conscience from His
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mahApurusha. d) He Whose Supremacy
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four forms of kRshNa or vAsudeva, b
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artha, kAma, and moksha. b) An alte
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h) He Who created the fit being - t
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dosham, we will briefly summarize t
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in its getting milk. The manifestat
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means ‘manifesting, revealing’.
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One Who knows the meanings of the v
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In his purusha sUkta vyAkhyAnam, Sr
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