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

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abodes of those who sing His praise", using the meaning vAti = gacchati; vAti
gacchati sva janAyojita bhajanabhavanam iti vah.
As pointed out under the previous nAma, vah is not treated as a separate
nAma by SrI Samkara and those who follow his bhAshyam.
nAma 734. k> kah
a) He Who shines.
b) He Who is invoked or praised through words by devotees.
c) He Who is the personification of happiness.
d)He Who remains an unanswered Question Mark when approached through
"intellection".
kAya namayh.
The root from which this nAma is derived is kan - dIpti kAnti gatishu- to shine
etc.
The same grammatical rule which applied for vah above (pANini 3.2.101) is used
here to derive the nAma kah from kanati - He shines.
a) SrI BhaTTar points out that even though He dwells even in things that are
dirty (as the Soul of their soul), He Himself is ever-resplendent -
maleemaseshu vasannapi kanati iti kah. Even though bhagavAn is the antrayAmi
in everything including those that are impure, sinful, etc., their impurity or sin
do not affect Him or His luster in any way.
SrI v.v. rAmAnujan adds that in His case, His luster is natural, unlike in the
case of people like us whose appearance is dependent on the clothes we wear,
the talk we talk etc. - vastra AbharaNa vapushA vAcA. Based on kan - dIpti
kAnti gatishu,
SrI vAsishTha gives the explanation that because He shines everywhere, and
He is present everywhere (gati), and enlightens everything or makes
everything shine (dIpti), thus in all senses He is called kah. At an individual
level, we see that the kAnti that a living being has is only so long as He is in
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