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

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We encountered the phrase dyuti-dharah as part of nAma 276 – ojas-tejodyuti-dharah
(Slokam 30). dyuti refers to effulgence or radiance. The root
involved is dyut – dIptau – to shine. SrI rAdhAkRshNa SAstri comments that
dyuti is the term that refers to the unique effulgence that is characteristic of
deva-s. The word dharah can refer to “One Who protects” or “One Who
bears” (see nAma dharAdharah in previous Slokam).
SrI bhaTTar gives the interpretation for the nAma as “One Who had the
effulgence or radiance even at a very young age in His kRshNa incarnation,
that could be dazzle devendra”.
SrI kRshNa datta bhAradvAj describes His unique kAnti – atiSayita
kAntisampannah.
SrI Sa’nkara refers to the kAnti in all of bhagavAn’s limbs as his
interpretation for this nAma (Recall the Slokam 79 nAma-s: suvarNavarNahhemA’ngah
varA’ngah candanA’ngadI, where the beauty and kAnti of His
limbs are described).
SrI rAdhAkRshNa SAstri comments that bhagavAn is called dyuti-dharah
because He supports the dyuti that is characteristic of the sun, the moon, all
the deva-s, lightning, ratna, etc. In fact, whatever radiance we all possess in
us, is but a tiny part of His radiance.
SrI cinmayAnanda points out that it is this kAnti in us that enables us to be
aware of all our perceptions,emotions, and thoughts.
SrI satyadevo vAsishTha treats the word dyuti itself as referring to “One
Who possesses effulgence”, and then treats the word dharah as “One Who
protects”, and thus gives the meaning to the nAma “dyuti-dharah” as “One Who
has Effulgence, and Who protects and everyone and everything” – svayam
prakASamAnah sarvam dharati iti; vAsatavika arthah prakASamAnahsarvasya
AdhAraSca iti arthah.
The dharma cakram writer comments that the dyuti that is referred to here is
not the physical beauty that one sees in the body, but the radiance that
emanates from the inner AtmA, and is reflected in the same body. Unlike the
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