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

their true Anandam.
nAma 625. JyaeitgR[eñr> jyotir jyotir-gaNeSvarah
jyotir gaNeSvarah
a) The Lord of the host of lustrous deities (nitya sUri-s).
b) The Lord of the luminaries (the stars, sun, moon, etc. ).
jyotir-gaNeSvarAya namah.
The simple meaning of the nAma is - He who is the leader of the luminaries.
The difference in the vyAkhyAna-s centers around who the luminaries are that
is being referred to in the nAma.
a) SrI BhaTTar refers to the host of nitya-sUri-s like AdiSesha, vishvaksena,
etc., who are constantly at the service of bhagavAn and pirATTi, and who are
themselves lustrous. He refers us to purusha sUktam -
marIcInAmpadamicchanti vedhasah - "Wise men desire to attain the world of
theradiant souls", referring the world of nitya sUri-s as the world of radiant
souls. MarIci here refers to those who are radiant.
SrI v. v. rAmAnujan nicely translates "jyotir-gaNeSvarah" to "ayarvaRum
amarargaL adhipati" of nammAzhvAr. The nitya sUri-sare shining with the
kaimkarya SrI to bhagavAn and pirATTi.
b) SrI Samkara gives the same meaning, but interprets the term "jyotir-gaNa"
to the luminaries, namely the stars, the Sun, etc.
SrI kRshNa dattabhAradvAj gives the derivation of the meaning - jyotishAm -
nakshatrANAm, gaNAiti jyotir-gaNAh; teshAm ISvara iti jyotir-gaNeSvarah.
SrI Samkara gives the support from kaThopanishad -tameva bhAntam
anubhAti sarvam tasya bhAsA sarvamidam vibhAti (2. 2. 14)
When He shines, all the others shine after Him. "Everything here shines by
His effulgence"; and from the gItA - yadAtiya gatam tejah (15. 12) - referring
to the brilliance which is in the sun.
The dharma cakram writer gives the analogy that just as a person who does not
have eyesight cannot see the light around him, one who does not have j~nAnam
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