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

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

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sadagopan.org<br />

tri-vikrama incarnation – trilokye’pi aparya vasita vikramatvAt trivikramah<br />

amita-vikramah – “In His incarnation as trivikrama, all the three worlds were<br />

no match for His three steps. So He is tri-vikrama”.<br />

SrI v. v. rAmAnujan takes amita as a reference to “innumerable”, and gives the<br />

interpretation that He has innumerable feet – tALgaL AyirattAi pErgaL<br />

AyirattAi tamiyanEn periya appanE (tiruvAi. 8. 1. 10). Note the declaration in<br />

purusha sUktam – sahasra SirshA purushah; sahasrAkshah sahasra pAt. SrI<br />

Samkara has given this as the first of his two interpretations fpr the earlier<br />

occurrence of this nAma (Slokam 55).<br />

Vikrama also means prowess, heroic valor. For the current occurrence of the<br />

nAma, SrI Samkara uses this meaning and gives the interpretation that He is<br />

amita-vikramah because of His unequaled prowess which cannot be injured by<br />

any one – amitah atulitah vikramah asya iti amita vikramah; a-himsita vikramo<br />

vA. This interpretation in terms of His boundless valor was given by SrI<br />

BhaTTar for the earlier occurrence of this nAma (519). SrI rAdhAkRshNa<br />

SAstri makes a connection to the previous nAma by observing that since<br />

pradyumna is the Lord of manas, He acts with unlimited speed of mind (power<br />

of mind) in His role as pradyumna, and so He is also called amita-vkramah. SrI<br />

cinmayAnanda remarks that as SrIman nArAyaNa, He is Omnipotent, and none<br />

can stand against Him.<br />

SrI baladeva vidyAbhUshaN, a follower of the gauDiya vaishNava<br />

sampradAyam, interprets the nAma in terms of the Prowess displayed by child<br />

kRshNa – ati-vikramiNAmapi cANUrAdInAm helaiva vinASanAt amita-vikramah<br />

– He is called amita-vikrama because He destroyed the likes of the mighty<br />

cANUra as if in a sport. Thus we see that the different interpreters<br />

interpret the nAma-s in terms of their sampradaAya-s, all of which are equally<br />

valid except when it comes to deep philosophical differences. Thus, in most<br />

instances, we benefit by getting exposed to multiple, equally enjoyable,<br />

anubhavam-s of His kalyAna guNa-s.<br />

62

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