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

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sadagopan.org is called dhana'njaya because He won over all the wealth of kamsa, and gave them to ugrasena - kamsa sampado dhanAni jayati, jitvA ugrasenAya dadAti iti dhana'njayah. c) SrI satyadevo vAsishTha gives the interpretation that the whole Universe belongs to Him, and all this is under His control, and so He is dhana'njayah - the Conqueror of all wealth. 90
Slokam 71 äü{yae äük«d!äüa äü äüivvxRn>, äüivd!äaü[ae äüI äü}ae äaü[iày>. 71. brahmaNyO brahmakrudbrahmA brahma brahmavivardhanah | brahmavit brAhmaNO brahmI brahmaj~nO brAhmaNapriyah || [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] The word brahman or a derived word occurs in this Slokam repeatedly. It will be useful to have some basic understanding of this term before proceeding with the explanation of the nAma-s. The word brahman is derived from the root brah, which means vastness, power, growth, etc. Anything that is big is covered under the term brahma. The term can refer to penance, veda-s, brAhmaN-s well-versed in scripture, wisdom, etc. - tapo vedASca viprASca, j~nAnam ca brahma sam~jnitam. The word brahman can also denote the Supreme Being, veda, prakRti, and the Atman (jIva). The last one is particularly used in the bhagavad rAmAnuja school, because the jIva in its essential nature is unlimited in its power, and thus is brahma in nature. Any limitation it suffers is temporary, and the limitation is only when the jIva is associated with a body. The Atman or self possesses the quality of "infinite extensiveness" as its true nature, even though it is conditioned by the limitations of the body when it is associated with a body. As a proper noun, the term brahmA refers to the four-faced brahmA, and ofcourse, the word stands to denote bhagavAn when it comes to the creation of the four-faced brahmA. The different interpreters use one or more of the above meanings for the term brahman in their vyAkhyAna-s for the following nAma-s. This is partly the source of the differences in the different anubhava-s. 91 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
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not have any interest in pravRtti d
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samksheptre namah. The term samkshe
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form of moksham to the devotee who
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SrIvatsa vakshase namah. SrI BhaTTa
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vasah - SrI - all glory and riches,
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) SrI Samkara interprets the term "
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haktAnAm iti SrI-dah. SrI BhaTTar's
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1. paSyatAm deva devAnAm yayau vaks
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Sriyoh nidhIyanta iti SrI-nidhih -
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nAma 617. ïIxr> SrI SrI-dharah SrI
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SrI kRshNa datta bhAradvAj gives th
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in this nAma, to explain the signif
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Slokam 66 Sv]> Sv¼> ztanNdae niNdJ
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Alternatively, since bhagavAn has c
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their true Anandam. nAma 625. Jyaei
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going through all this suffering, j
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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: seek Him above all other wealth lik
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
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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
Page 315 and 316:
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’.
Page 323 and 324:
One Who knows the meanings of the v
Page 325:
In his purusha sUkta vyAkhyAnam, Sr
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