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

sadagopan.org
both SrI Samkara and SrI BhaTTar give the interpretation in terms of His
being the Propounder (dhavah) of the mA vidyA – the knowledge of Hari. They
both quote the support from the harivamSa:
mA vidyA ca hareh proktA tasyA Iso yato bhavAn |
tasmAt mA-dhava nAmAsi dhavah svAmIti Sabditah || (3.69.4)
The knowledge about of Hari is called mA. Thou art the Master of that
knowledge.
Therefore Thou art known as mAdhava. It has been stated that dhava means
“Lord”.
SrI cinmayAnanda elaborates further on the above. He Who helps
introspection and meditation in the seeker is Madhava.
SrI BhaTTar gives additional support from the mahAbhArata:
madhu vidyA avabodhatvAt dhAvatvAt-vA Sriyo’niSam |
maunAd-dhyAnAcca yogAcca viddhi bhArata mAdhavam ||
240
(mahA. 3.69.4)
There are three explanations that are given in the above Sloka for the nAma
mAdhavah.
c) first is that since He is cognized through madhu vidyA, He is called
mAdhavah (madhu vidyA is referenced in chAndogya Upanishad 3.1,
bRhadAraNya upanishad 2.5); the second explanation is that He is the Lord of
SrI (the explanation discussed in detail under a) for this nAma;
d) and the third one is that because He is recognized through dhyAna, mauna,
and yoga, He is called mA-dhavah.
The dharma cakram writer explains mauna, dhyAna, and yoga further. Mauna
results in the control of the indriya-s; dhyAna focuses the mind in the thought
of the Atma tattvam, and yoga solidifies and consolidates this thought on a
permanent basis.