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

called pradyumna. Thus, SrI satyadevo vAsishTha’s interpretation draws
heavily on “mnA – abhyAse – repeatedly, again and again.
SrI Samkara gives the interpretation “prakRshTam dyumnam draviNam asya iti
pradyumnah” – One who has wealth of a superior order, or One who has
enormous wealth. SrI cinmayAnanda adds that as lakshmI-pati, He is endowed
with all the riches, and in His benevolence, He gives riches and mighty glory to
all His devotees.
Again, we note the difference in the approach of the vyAkhyAna-s of SrI
Samkara and SrI BhaTTar – SrI BhaTTar emphasizes bhagavAn’s qualities in
terms of helping the jIva-s, and SrI Samkara emphasizes His parattva.
SrI rAdhAkRshNa SAstri gives the additional meaning “desire” to the word
dyumnam. pradyumna is the Deity for manas, and in this role He creates the
desires in us that contribute to the sustenance of creation.
The dharma cakram writer gives the interpretation that the desires being
fulfilled are those of the devotees to realize the Self. The best of desires
that for Self-realization and for performing eternal service to Him. He is the
Only One who can fulfill this, and so He is called pradyumna – The Bestower of
all desires.
SrI kRshNa datta bhAradvAj uses the meaning “balam” or strength for the
word dyumnam, and gives the meaning “He who has distinguished strength” -
prakRshTam dyumnam balam yasya iti pradyumnah. He quotes the support from
medinI kOSam 1. 20. 11 – dyumnam vittam bale’pi ca. SrI baladeva
vidyAbhUshaN also gives the same interpretation – prakRshTam anantam balam
asya iti pradyumnah.
nAma 647. amita amita-vikramah
amita vikramah
He of immeasurable steps.
amita-vikramAya namah.
This nAma occurred earlier as nAma 519. See the write-up under Slokam 55.
vikrama means stride. SrI BhaTTar interprets the nAma as a reference to His
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