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

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sadagopan.org It is very rare indeed to find human beings who are not tossed around, because their indriya-s control them. But he who controls his manas and indriya-s isfirm in his resolve, and he is not tossed around or shaken by happenings around him. His mind becomes a-cala manas. The peace that comes out of this disposition is the true peace that we should aim for. nAma 752. cl> calah a) He Who swerves. b) He Who moves (in the form of vAyu etc.). c) He Whorushed out of SrI vaikunTham at the cry for help from gajendra. d) He Who isfull of leelA-s. calAya namah. We just saw in the previous nAma that bhagavAn is a-calah. Now we see that He is also calah, He Who swerves. His a-cala guNam or firmness was towards His enemies; his cala guNam is reserved for His devotees. SrI bhaTTar gives the well-known instance of His carrying arms against bhIshma after making a promise earlier that He will never take to arms in the mahA bhArata war. Thus, He swerved from His word, and so He was a calah in this case. A couple of reasons are given for His breaking His own promise. One was that He wanted to save His dear devotee, arjuna, from the wrath of bhIshma, and so decided to go with His cakra against bhIshma to protect arjuna. The second reason given is that bhIshma, who was a great devotee of kRshNa, had taken an oath in front of kRshNa the previous evening that he will fight so ferociously the next day as to make kRshNa break His promise and take to arms; what was at stake was the word of His devotee bhIshma, and kRshNa had to protect the word of His devotee even if it meant that He had to break His own promise. Making His devotee's word come true was more important for Him than to keep His own promise. So He took to arms, and thus became a calah - One Who swerves for His devotee. Another instance was His cheating jayadratha by converting day into night. The real truth to be understood in the above instances that He is the One who establishes what is right and what is wrong, and so by definition, what He decides is Justice. 262
) SrI Sa'nkara's interpretation is that He is calah, or One Who moves, in the form of air - vAyu rUpeNa calati iti calah. c) SrI ananta kRshNa SAstry has added an interpretation that He is called acalah because He rushed out of SrI vaikunTham to help the elephant-king gajendra when he cried out for help. d) SrI kRshNa datta bhAradvAj uses the root cal - vilasane - to sport, to frolic, and gives the interpretation that He has this nAma because He is full of leelA-s - calati vilasati iti calah vilAsa leelA sampannah. 263 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
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etween dhyAna and samAdhi, and is a
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dhruvam vai brAhmaNe satyam dhruvA
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Slokam 77 ivñmUitRmRhamUitR> dIÝm
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expression of bhagavAn's Sakti, mos
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dIptA a-prAkRta tejomayI mUrtih AkA
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yasya avyaktam SarIram - He Whose b
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shoDaSa strI sahasrANi Satamekam ta
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His incarnations, He is called a-vy
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) He Who has provided many differen
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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
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
Page 259 and 260: arrows of bhIshma aimed at arjuna w
Page 261 and 262: h) He is acyuta, Who neither slips
Page 263 and 264: the nAma as referring to "One Who g
Page 265: ) SrI Sa'nkara's anubhavam is: na s
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
Page 289 and 290: physical beauty which stirs thought
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
Page 299 and 300: explains the word nA separately as
Page 301 and 302: health because of the vedic chantin
Page 303 and 304: 2. virAT refers to the sthUla form
Page 305 and 306: eferences: - “catur-bhujam udArA
Page 307 and 308: inner voice of conscience from His
Page 309 and 310: mahApurusha. d) He Whose Supremacy
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Page 313 and 314: artha, kAma, and moksha. b) An alte
Page 315 and 316: 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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