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sadagopan.org SrI cinmayAnanda gives yet another variation of the interpretation – He is called “The Container”, because everything that happens only takes place within Him. The dharma cakram writer explains that what is meant here is the He is the support for everything. All our friends and relatives can at best be supports for us only as long as we live; after that they can’t support us. He is the One who supports the jIva all the way until it attains mukti. But the jIva-s who are steeped in aj~nAna only think of the support from their friends and relatives, and do not realize that the real support comes from Him. We find many means to keep our eyes and ears in good shape, but we don’t spend the time to keep our minds in shape. This nAma tells us that He is the Only One who can support us in achieving this. e) SrI satyadevo vAsishTha derives the meaning from the root kubhi AcchAdane – to envelop, to cover, and explains that bhagavAn envelops the earth in the form of the sun etc., and so He is called kumbhah. nAma 642. ivzuÏaTma viSuddhAtmA He of a pure nature. viSuddhAtmane namah. SrI BhaTTar’s anubhavam is that because bhagavAn sacrifices all that He has on His devotees, He is One of pure nature. AzhvAr’s equivalent nAma is amalan Adi pirAn, vimalan, etc. SrI Samkara gives the interpretation – viSuddha AtmA – The pure Atman – He who is beyond the influence of the three guNa-s – sattva, rajas and tamas, which keep influencing our actions and thoughts, and thus keep us attached to this body and ultimately bind us in samsAra. Since He is beyond the influence of prakRti whose attributes are these three guNa-s, He is not influenced by these, and thus He is pure. He is beyond all passions and desire, and all disturbances arising from these – triguNAtItah (SrI cinmayAnanda). SrI kRshNa datta bharadvAj gives the interpretation – viSesheNa Suddhah 56
AtmA svarUpam yasya iti viSuddhAtmA. SrI satyadevo vAsishTha gives the following reference from the Sruti which describes His Suddha svarUpam: sa paryagAt Sukram akAyam avRaNam asnAviram Suddham apaApaviddham (ISAvAsya. 8) etonvindram stavAma Suddham Suddhena sAmnA | SuddhairuktairvAvRdhvAmsam Suddha ASIrvAn mamamttu || indra Suddho na Agahi Suddhah SuddhAbhirUtibhih | Suddho rayim ni dhAraya Suddho mamaddhi somya || indra Suddho hi no rayim Suddho ratnAni dASushe | Suddho vRtrANi jighnase Suddho vAjam sishAsasi || nAma 643. ivzaexn> viSodhanah The Purifier. viSodhanAya namah. 57 (Rg. 7. 95 –7,8,9) a) SrI BhaTTar: viSodhayati iti viSodhanah. bhagavAn has the nAma “Purifier” since He purifies those who give up their body in a holy shrine, by making them fit to attain Him. This is reflected in nammAzhvAr’s tiruvAimoshi 2. 7. 4 – ennaik koNDu en pAvam tannaiyum pARak kaiitu (tanna0) mevum tan mayam AkkinAn em pirAn vittu. viSesheNa Sodhayati vimalI karoti samArAdhana niratAn iti viSodhanah (SrI kRshNa datta bhAradvaAj). b) SrI Samkara gives the interpretation that He is the Purifier because the very remembrance of Him purifies us by destroying our sins – smRrti mAtreNa pApAnAm kshapaNAt viSodhanah. This purification happens because remembrance of Him keeps our mind from being influenced by the three guNas (sattva, rajas and tamas), and thus it enables us to realize Him (SrI rAdhAkRshNa Sastri). By remembering Him, the human heart becomes cleansed of its sins, immaculately swept of all consequent feelings of restlessness (SrI cinmayAnanda). sadagopan.org
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Volume III
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CONTENTS SlOkam 64 3 SlOkam 65 16 S
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. ïI>. . ïImte ramanujay nm>. .
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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 and 32: in this nAma, to explain the signif
Page 33 and 34: Slokam 66 Sv]> Sv¼> ztanNdae niNdJ
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: He is the One by reaching whom ther
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
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(1. 1). SrI rAdhAkRshNa SAstri adds
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The dharma cakram writer explains H
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) He Who has a great heart (uras),
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detailed etymological derivation of
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aham kratur-aham ya~jnah svadhAham
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As in the previous nAma, the root f
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the above five types of ya~jna-s wi
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He also quotes from moksha dharma,
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Slokam 73 StVy> Stviày> StaeÇ< St
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and worthy of praise"; "tam viSva r
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always be thinking of vishNu, and w
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nammAzhvAr echoes this same sentime
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clean, and is occupied by Him, that
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motion or sound. The different inte
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SrI Samkara comments that He has al
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would only seek the chance to do ka
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itipuNyah - pavitrah pApAnaviddhah
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SrI Samkara also gives the interpre
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Slokam 74 mnaejvStIwRkrae vsureta v
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But in bhagavAn's case, none of the
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mediate on them or recite their nam
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protection of the virtuous". vasu a
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etc. One could think of nAma 270 as
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vAsudevAya namah. vimAna_vAsudhEvan
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"ISAvAsyam idam sarvam yad-ki'nca j
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the context of kRshNa incarnation,
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phrase of nammAzhvAr: It is bhagavA
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prakAreNanivasitum arhati, pRthak p
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SlOkam 75 sÌit> sTk«it> sÄa sÑU
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stealing butter, getting tied to th
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aham smarAmi mad-bhaktam nayAmipara
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BhagavAn is beyond all these bheda-
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"BhagavAn is the supreme support fo
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the interpretation that this nAma i
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heart to sustain life. In fact, eve
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the dwelling place of all these jIv
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Slokam 76 ÉUtavasae vasudev> svaRs
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and on the land. Those that fly in
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nAma 716. Anl> an an-alah an alah a
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SrI rAmAnujan also refers us to the
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are engaged in intense tapas on Him
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to in the previous nAma. The dharma
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c) dRptah - He Who is proud. SrI rA
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etween dhyAna and samAdhi, and is a
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dhruvam vai brAhmaNe satyam dhruvA
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Slokam 77 ivñmUitRmRhamUitR> dIÝm
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expression of bhagavAn's Sakti, mos
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dIptA a-prAkRta tejomayI mUrtih AkA
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yasya avyaktam SarIram - He Whose b
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shoDaSa strI sahasrANi Satamekam ta
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His incarnations, He is called a-vy
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) He Who has provided many differen
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seen in different "faces" by the di
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of all kalyANa guNa-s, is pleased w
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naikAya namah (naikasmai namah in S
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e) He Who is of the form the soma s
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vasanti tatra bhUtAni bhUtatmanyakh
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that body as the Soul of the soul;
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SrI Samkara’s interpretation is:
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y brushing aside the water”. �a
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efers inthis context to the current
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AzhvAr declares that he does not wa
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e) One Who limits everything throug
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inds all things that are seen, for
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c) lokaih nAthyate yAcyate - He Who
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uttara nArAyaNam, kaushItakI brAham
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yasmAt lakshmyamSa sambhUtAh Saktay
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e) Under the current nAma, both SrI
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) In addition to giving the above i
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mANikkamE!En maradagamE! MaRRu oppA
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likewise are golden-hued. All the p
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d) He Who has a'ngada as His pleasi
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d) He Who leads the jIva-s to moksh
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hatavAn iti vIra-hA” - He Who des
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arrows of bhIshma aimed at arjuna w
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h) He is acyuta, Who neither slips
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the nAma as referring to "One Who g
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) SrI Sa'nkara's anubhavam is: na s
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) SrI Sa'nkara's interpretation is
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"He became the messenger to the pAN
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d) SrI kRshNa datta bhAradvAj uses
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It is noted again that SrI bhaTTar
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lOkaswAminE namah - adanur pranavak
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tri-loka-dhRte namah. a) SrI bhaTTa
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The dharma cakram writer explains m
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nAma 760. xNy> dhanyah The Blessed.
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then you must think of me as you th
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"tiRambAmal malai eDuttEnE ennum…
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SrI v.v. rAmAnujan explains the nAm
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physical beauty which stirs thought
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SrI satyadevo vAsishTha asks the rh
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pragrahah - One Whose acceptance (o
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……. rathAt avaplutya visRjya vA
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against obstacles from others”,fo
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explains the word nA separately as
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health because of the vedic chantin
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2. virAT refers to the sthUla form
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eferences: - “catur-bhujam udArA
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inner voice of conscience from His
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mahApurusha. d) He Whose Supremacy
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four forms of kRshNa or vAsudeva, b
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artha, kAma, and moksha. b) An alte
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h) He Who created the fit being - t
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dosham, we will briefly summarize t
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in its getting milk. The manifestat
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means ‘manifesting, revealing’.
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One Who knows the meanings of the v
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In his purusha sUkta vyAkhyAnam, Sr
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