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

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refers to the four manifestations of kRshNa as vAsudeva (Himself),
samkarshaNa (His brother), pradyumna (His son), and aniruddha (His grandson)
for catur-mUrtih (nAma 771), the distribution of the six qualities between
them for nAma 773, and the meditation of these four forms bythe devotees
under nAma 775.
The point to be made is that even though the nAma-s may have outwardly same
or similar meanings, the interpretation is made with emphasis on different
aspects of bhagavAn’s manifestations and guNa-s, and thus the full benefit of
the diversity of the guNAnubhavam is provided to us, with no dosham of
repetition or punar-ukti.
Even though SrI Sa’nkara has not adopted a scheme of interpretation where
he weaves a thread of connection between groups of nAma-s as a rule (as SrI
BhaTTar has done), he also avoids punar-ukti or repetition because this is a an
“accepted” and expected trait or lakshaNa of the great vyAkhyAna kartA-s.
He uses different meanings for the words in his interpretations for the two
instances of catur-AtmA. In the first instance, he uses the meaning “four",
and explains the nAma in terms of four manifestations of His in each of His
roles of protection, creation, and destruction, based on quotes from SrI
vishNu purANam. In the second instance of the same nAma, he views the nAma
as catura +AtmA, and gives the meaning “cAturyam” to the word catura, and
gives the interpretation that the nAma refers to His skill in keeping His AtmA
or Self pure from any attachment etc. Similarly, for the first instance of the
nAma catur-vyUhah, he uses the interpretation in terms of the four vyUha
incarnations, and for the second instance of the same nAma, he gives a
different interpretation, based on the different forms of purusha - The
purusha in the body, the purusha in the chandas, the purusha in the veda-s, and
the great purusha. For the nAma catur-mUrtih, he draws on yet another
aspect of bhagavAn’s guNa-s – His appearing with different colors in the four
yuga-s: white, red, yellow and black bodies.
With that diversion on how the great vyAkhyAna kartA-s provide us with
diverse anubhavam-s of bhagavAn’s guNa-s and eliminate the purnar-ukti
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