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

four forms of kRshNa or vAsudeva, balabhadra (balarAma, His brother),
pradyumna (His son),and aniruddha (His grandson). Just as in the vyUha
incarnation, in the vibhava incarnation also, kRshNa was full of all the six
qualities, and baralAma (sankarshaNa), pradyumna, and aniruddha had two of
the six qualities dominating.
SrI Sa’nkara gives two different interpretations for the nAma in their two
instances, consistent with the trait of being free from punar-ukti dosham of
authentic vyAkhyAna-s. For the instance of the nAma in Slokam 15, he gives
the interpretation in terms of the four vyUha incarnations. He quotes the
words of vyAsa in support:
vyUhya AtmAnam caturdhA vai, vAsudevAdi mUrtibhih |
sRshTyAdIn prakarotyesha,viSrutAtmA janArdanah ||
“He Who is known as viSrutAtmA, janArdana, etc., divides Himself into four
forms, and performs the functions such as creation”.
c) For the current nAma catur-vyUhah, he uses the generic meaning
“manifestation”, and using the aitareya AraNyaka declaration, describes the
four manifestations as the purusha in the body, the purusha in the chandas,
the purusha in the veda-s,and the great purusha – SarIra purushaS-chandah
purusho veda purusho mahApurushah (ait. AraN. 3.2.9). SrI rAdhAkRshNa
SAstri expands on this: purusha or SarIra purusha refers to the soul or AtmA
in the SarIra of the cetana-s; chandahpurusha is the AtmA in the form of the
correctly pronounced mantra-s; the vedapurusha is the AtmA in the form of
the veda-s; and the mahA purusha refers to the purusha in the form of kAla or
Time.
d) SrI baladeva vidyA bhUshan gives the explanation that He has this nAma
because His Supremacy is established by the four divisions of the veda-s – Rg,
yajus, sAma, and atharva: caturbhih vedaih vyUhyate pareSatvena vRdhyate
yam iticatur-vyUhah.
e) SrI satyadevo vAsishTha uses the Rg vedic passage “catvAri vAk
parimitApadAni" (1.164.45), and interprets the nAma as referring to “four
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