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

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sadagopan.org Slokam 79 suv[Rv[aeR hema¼ae vra¼íNdna¼dI, vIrha iv;m> zUNyae "&tazIrclíl>. 79. suvarNavarNO hemAngO varAngas candanAngadI | vIrahA vishamah sUnyO ghrutAsIracalascalah || [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] nAma 743. suv[Rv[> suvarNa suvarNa-varNah suvarNa varNah The golden-hued. suvarNa-varNAya namah Sobhana varNa su-varNa, suvarNamiva varNam yasya sa su-varNah - "He Who has a hue that is attractive like gold". Thus, the literal meaning of the nAma is "He Who is golden-hued". Gold is known for its purity and its untarnished nature, its effulgence, its being highly desired by people, etc. All these aspects of bhagavAn are brought out by this nAma, namely His Effulgence, His blemishless nature, His Illuminating Power, His Purifying Nature, His being desired and coveted by all His devotees, etc. The term suvarNa here stands for "that which is extremely desired and longed for, that which is flawless and pure", etc. SrI aNNan'ngarAcArya gives the explanation: "He Who has the divya svarUpamwhich is blemishless like gold". nAma-s similar to the current one are used in the outpourings of AzhvArs who grope for words to describe the aunbhavam that they have had of the indescribable emperumAn. SrI v.v. rAmAnujan gives several examples from prabandham. �tiruma'ngai AzhvAr describes Him in tiruk kuRum tANDakam (6) as sweet song,fresh honey, shining gold, the flower that the nitya sUri-s wear on their head,etc. - "inbap-pAvinai, paccait tEnai, paim-ponnai, amarar Sennit pUvinai". �nammAzhvAr describes Him in tiruviruttam (85) as "ualgu aLanda 244
mANikkamE!En maradagamE! Ma<strong>RR</strong>u oppArai illA Anip ponnE!" - The Gem that measured thethree worlds! My favorite Emerald! The Incomparable Pure Gold! �Tirum'ngai AzhvAr describes the beautiful golden hue of perumAL in periatirumozhi 4.9.8 as follows: "ponnin vaNNam maNiyin vaNNam puraiyum tirumEni" - (in tretAyugam), Your hue is golden, and (in dvApara yugam), Your hue is blue.. SrI bhaTTar gives supports from the Sruti and smRti-s, where paramAtman'ssuvarNa varNam is referenced:- yadA paSyah paSyate rukma varNam kartAram ISam purusham brahma yonim 245 (muNDakopanishad 3.3) "When the seer sees the purusha, the golden-hued, creator, lord...". praSasitAram sarveshAm aNIyAmsam aNorapi | rukmAbham svapanadhIgamyam vidyAttam purusham param || (manu smRti - 12.122) "Let him know the Supreme Purusha, the Sovereign Ruler of them all, smaller than the smallest, bright like gold, and perceptible by the intellect only when in a state of abstraction". Aditya varNam He Who has the lustre of the sun. ya eshontarAdiye hiraNmayah purusho dRSyate hiraNya smaSruh hiraNya keSa ApraNakAt sarva eva suvarNah | (purusha sUktam 20) (chAndog. 1.6.6) "That golden Person who is seen within the sun, with golden beard and golden 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
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SlOkam 75 sÌit> sTk«it> sÄa sÑU
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stealing butter, getting tied to th
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aham smarAmi mad-bhaktam nayAmipara
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BhagavAn is beyond all these bheda-
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"BhagavAn is the supreme support fo
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the interpretation that this nAma i
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heart to sustain life. In fact, eve
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the dwelling place of all these jIv
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Slokam 76 ÉUtavasae vasudev> svaRs
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and on the land. Those that fly in
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nAma 716. Anl> an an-alah an alah a
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SrI rAmAnujan also refers us to the
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are engaged in intense tapas on Him
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to in the previous nAma. The dharma
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c) dRptah - He Who is proud. SrI rA
Page 197 and 198: etween dhyAna and samAdhi, and is a
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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 and 218: of all kalyANa guNa-s, is pleased w
Page 219 and 220: naikAya namah (naikasmai namah in S
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
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Page 243 and 244: yasmAt lakshmyamSa sambhUtAh Saktay
Page 245 and 246: e) Under the current nAma, both SrI
Page 247: ) In addition to giving the above i
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
Page 269 and 270: "He became the messenger to the pAN
Page 271 and 272: d) SrI kRshNa datta bhAradvAj uses
Page 273 and 274: It is noted again that SrI bhaTTar
Page 275 and 276: lOkaswAminE namah - adanur pranavak
Page 277 and 278: tri-loka-dhRte namah. a) SrI bhaTTa
Page 279 and 280: The dharma cakram writer explains m
Page 281 and 282: nAma 760. xNy> dhanyah The Blessed.
Page 283 and 284: then you must think of me as you th
Page 285 and 286: "tiRambAmal malai eDuttEnE ennum…
Page 287 and 288: SrI v.v. rAmAnujan explains the nAm
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Page 291 and 292: SrI satyadevo vAsishTha asks the rh
Page 293 and 294: pragrahah - One Whose acceptance (o
Page 295 and 296: ……. rathAt avaplutya visRjya vA
Page 297 and 298: 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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