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

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sadagopan.org SrI cinmayAnanda interprets the "three worlds" as referring to the three "worlds of experiences", namely, waking, dream, and deep-sleep. Thus, he explains the nAma as referring to bhagavAn being the substratum (ASraya) for these three worlds-of-experiences in every being; without the presence of nArAyaNa in everyone of us, we will not be able to experience anything in any of these states. 28
Slokam 66 Sv]> Sv¼> ztanNdae niNdJyaReitgR[eñr>, ivijtaTma ivxeyaTma sTkIitRiZDÚs. 66. svakshah svangah satAnandO nandir jyOtirgaNesvarah | vijitAtmA vidheyAtmA satkIrtis chinnasamsayah || nAma 621. Sv]> svakshah The Beautiful-Eyed. svakshAya namah. [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] The nAma can be understood by looking at the two parts which constitute the word- su + akshah. SrI Samkara's vyAkhyAnam is su - sobhane puNDarIkAbheakshiNi asya iti svakshah - He whose eyes resemble the lotuspetals. SrI BhaTTar continues his anubhavam of seeing pirATTi and bhagavAn together - his interpretation is that bhagavAn has these beautiful eyes which are thoroughly proficient in the art of the enjoyment of the nectarine ocean of Her beauty. We may recall that the hue of bhagavAn's kaDaik-kaN is described as reddish, and pirATTi's eyes are dark-hued. The anubhavam of this by our elders is that His kaDaik-kaN (corner of the eye) is reddish in color because He is always looking at the beautiful reddish complexion of pirATTi through His side glances, and Her eyes are dark because She is always enjoying the beautiful dark complexion of bhagavAn. She is "nArINAmuttamA vadhU" (SrI v. v. rAmAnujan). tiruppANAzhvAr describes the beauty of His eyes - "kariya Agip puDai parandu miLirndu Sevvari ODiap-periavAya kaNgaL ennaip pEdaimai SeidanavE". SrI satyadevo vAsishTha gives the interpretation that bhagavAn is svakshah because He views the whole universe seated in the Sun chariot, and He is the eye of everything that exists. 29 sadagopan.org
Page 1 and 2: Volume III
Page 3 and 4: CONTENTS SlOkam 64 3 SlOkam 65 16 S
Page 5 and 6: . ïI>. . ïImte ramanujay nm>. .
Page 7 and 8: Slokam 64 AinvtIR inv&ÄaTma s, ïI
Page 9 and 10: not have any interest in pravRtti d
Page 11 and 12: samksheptre namah. The term samkshe
Page 13 and 14: form of moksham to the devotee who
Page 15 and 16: SrIvatsa vakshase namah. SrI BhaTTa
Page 17 and 18: vasah - SrI - all glory and riches,
Page 19 and 20: ) SrI Samkara interprets the term "
Page 21 and 22: haktAnAm iti SrI-dah. SrI BhaTTar's
Page 23 and 24: 1. paSyatAm deva devAnAm yayau vaks
Page 25 and 26: Sriyoh nidhIyanta iti SrI-nidhih -
Page 27 and 28: nAma 617. ïIxr> SrI SrI-dharah SrI
Page 29 and 30: SrI kRshNa datta bhAradvAj gives th
Page 31: in this nAma, to explain the signif
Page 35 and 36: Alternatively, since bhagavAn has c
Page 37 and 38: their true Anandam. nAma 625. Jyaei
Page 39 and 40: going through all this suffering, j
Page 41 and 42: if the king can get the priests mar
Page 43 and 44: SrI cinmayAnanda points out that af
Page 45 and 46: and everything is His body, so ther
Page 47 and 48: continue to exist for ever and whic
Page 49 and 50: d) All the creatures (referred to b
Page 51 and 52: ) His being adorned with all differ
Page 53 and 54: ehave: priyayA viyuktah strI sa'ngi
Page 55 and 56: Slokam 68 AicR:manicRt> k…MÉae i
Page 57 and 58: The mysterious truth (guhyam) about
Page 59 and 60: He is the One by reaching whom ther
Page 61 and 62: AtmA svarUpam yasya iti viSuddhAtmA
Page 63 and 64: form is protection of the beings (S
Page 65 and 66: called pradyumna. Thus, SrI satyade
Page 67 and 68: Slokam 69 kalneiminha zaEir> zUr> z
Page 69 and 70: called kAlanemi-nihA. e) The dharma
Page 71 and 72: nAma 650. zUr> SUrah The Valiant. S
Page 73 and 74: all the three worlds - trayANAm lok
Page 75 and 76: a grammatical rule - "keSAdvo'nyata
Page 77 and 78: f) SrI satyadevo vAsishTha has anot
Page 79 and 80: d) SrI satyadevo vAsishTha extends
Page 81 and 82: kAma-deva, one can develop the enri
Page 83 and 84:
c) SrI satyadevo vAsishTha derives
Page 85 and 86:
13-14: kadu stuvanta Rtayanta devat
Page 87 and 88:
"By nature, He who has immense Merc
Page 89 and 90:
nAma 664. vIr> vIrah a) The Valiant
Page 91 and 92:
that is uttered several times daily
Page 93 and 94:
seek Him above all other wealth lik
Page 95 and 96:
Slokam 71 äü{yae äük«d!äüa
Page 97 and 98:
The first line above refers to the
Page 99 and 100:
1) He is Big, and 2) He makes every
Page 101 and 102:
Doing all our actions through thoug
Page 103 and 104:
visramsitAn uru bhayesalile mukhAt
Page 105 and 106:
what it is to live a life of righte
Page 107 and 108:
Other interpreters have used other
Page 109 and 110:
Slokam 72 mha³mae mhakmaR mhateja
Page 111 and 112:
(1. 1). SrI rAdhAkRshNa SAstri adds
Page 113 and 114:
The dharma cakram writer explains H
Page 115 and 116:
) He Who has a great heart (uras),
Page 117 and 118:
detailed etymological derivation of
Page 119 and 120:
aham kratur-aham ya~jnah svadhAham
Page 121 and 122:
As in the previous nAma, the root f
Page 123 and 124:
the above five types of ya~jna-s wi
Page 125 and 126:
He also quotes from moksha dharma,
Page 127 and 128:
Slokam 73 StVy> Stviày> StaeÇ< St
Page 129 and 130:
and worthy of praise"; "tam viSva r
Page 131 and 132:
always be thinking of vishNu, and w
Page 133 and 134:
nammAzhvAr echoes this same sentime
Page 135 and 136:
clean, and is occupied by Him, that
Page 137 and 138:
motion or sound. The different inte
Page 139 and 140:
SrI Samkara comments that He has al
Page 141 and 142:
would only seek the chance to do ka
Page 143 and 144:
itipuNyah - pavitrah pApAnaviddhah
Page 145 and 146:
SrI Samkara also gives the interpre
Page 147 and 148:
Slokam 74 mnaejvStIwRkrae vsureta v
Page 149 and 150:
But in bhagavAn's case, none of the
Page 151 and 152:
mediate on them or recite their nam
Page 153 and 154:
protection of the virtuous". vasu a
Page 155 and 156:
etc. One could think of nAma 270 as
Page 157 and 158:
vAsudevAya namah. vimAna_vAsudhEvan
Page 159 and 160:
"ISAvAsyam idam sarvam yad-ki'nca j
Page 161 and 162:
the context of kRshNa incarnation,
Page 163 and 164:
phrase of nammAzhvAr: It is bhagavA
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prakAreNanivasitum arhati, pRthak p
Page 167 and 168:
SlOkam 75 sÌit> sTk«it> sÄa sÑU
Page 169 and 170:
stealing butter, getting tied to th
Page 171 and 172:
aham smarAmi mad-bhaktam nayAmipara
Page 173 and 174:
BhagavAn is beyond all these bheda-
Page 175 and 176:
"BhagavAn is the supreme support fo
Page 177 and 178:
the interpretation that this nAma i
Page 179 and 180:
heart to sustain life. In fact, eve
Page 181 and 182:
the dwelling place of all these jIv
Page 183 and 184:
Slokam 76 ÉUtavasae vasudev> svaRs
Page 185 and 186:
and on the land. Those that fly in
Page 187 and 188:
nAma 716. Anl> an an-alah an alah a
Page 189 and 190:
SrI rAmAnujan also refers us to the
Page 191 and 192:
are engaged in intense tapas on Him
Page 193 and 194:
to in the previous nAma. The dharma
Page 195 and 196:
c) dRptah - He Who is proud. SrI rA
Page 197 and 198:
etween dhyAna and samAdhi, and is a
Page 199 and 200:
dhruvam vai brAhmaNe satyam dhruvA
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
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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 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
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
Page 311 and 312:
four forms of kRshNa or vAsudeva, b
Page 313 and 314:
artha, kAma, and moksha. b) An alte
Page 315 and 316:
h) He Who created the fit being - t
Page 317 and 318:
dosham, we will briefly summarize t
Page 319 and 320:
in its getting milk. The manifestat
Page 321 and 322:
means ‘manifesting, revealing’.
Page 323 and 324:
One Who knows the meanings of the v
Page 325:
In his purusha sUkta vyAkhyAnam, Sr
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