- Page 1: Volume V
- Page 5 and 6: . ïI>. . ïImte ramanujay nm>. .
- Page 7 and 8: Slokam 96 snaTsnatntm> kipl> kiprVy
- Page 9 and 10: sanAtana-tamaH. SrI BhaTTar comment
- Page 11 and 12: sAnkhya system of philosophy. (SrI
- Page 13 and 14: decrease (avayaya), or, b) He exper
- Page 15 and 16: apyayaH The term apyayaH is made of
- Page 17 and 18: devotees (svasti-daH), and He also
- Page 19 and 20: svasti-bhuk because He protects all
- Page 21 and 22: dakshiNaH because He alone is capab
- Page 23 and 24: leads to anger; or, when the desire
- Page 25 and 26: SrI vAsishTha indicates the roots f
- Page 27 and 28: NammAzhvAr praises and enjoys the g
- Page 29 and 30: The word 'cakra' also means 'army'
- Page 31 and 32: with His valor and heroism. He refe
- Page 33 and 34: 18. Courage to fight for the devote
- Page 35 and 36: "The wind blows out of fear of Him.
- Page 37 and 38: hetunAm jAtyAdInAm asambhavAt Sabde
- Page 39 and 40: a) SrI BhaTTar interprets the nAma
- Page 41 and 42: enemies who are a source of harm to
- Page 43 and 44: Slokam 98 A³Ur> pezlae d]ae di][>
- Page 45 and 46: nAma 916. pezl> peSalaH a) He Who i
- Page 47 and 48: e) He Who destroys His enemies (dak
- Page 49 and 50: e) One of the alternate interpretat
- Page 51 and 52: nAma 918. di][> dakshiNaH a) He Who
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SrI T. S. Krishnamoorthy as "One Wh
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esponsibility for the protection of
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nAma 920. ivÖÄm> vidvat vidvat-ta
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anyone else. This is how the veda-s
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SravaNam, tathA sva-mukhata uccArya
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"Lord vishNu, whose nAma-s are puri
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changes in these whirls of finite m
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SrI cinmayAnanda's anubhavam is tha
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covetous inclinations, and he has n
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nAma 929. sNt> santaH a) He Who mak
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nammAzhvAr describes bhagavAn as "O
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dedicated to His thought permanentl
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Slokam 100 AnNtêpae=nNtïIijRtmNyu
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as para, vyUhas, etc.; He can be en
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is mahA purushan. PeriyAzhvAr(2.8.8
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Perhaps the best example of His con
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at a bhAgavata's feet, and sent it
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this nAma. SrI v.v. rAmAnujan gives
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did not do that. When gajendra scre
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anyway. SrI kRshNan adds that Siva
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sagabhIraH' - He Who is the object
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estows the desired objects to His d
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indra was satisfied that he got his
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In the beginning of nAma 938, it wa
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the Lord, it is not necessarily out
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gives the alternate interpretation
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interpretation for one of these com
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encountered in samsAra which is ful
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comments that through this nAma, bh
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well) na te rUpam na cAkAro nAyudhA
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(refer to the nAma kanakA'ngadI - n
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You, O Being of matchless greatness
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agni, etc.,) obey Him out of sheer
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SrI BhaTTar explains that bhagavAn
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Slokam 102 Aaxarinlyae xata pu:phas
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AdhAra-nilayaH. SrI kRshNan also qu
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hUtAni na vidur-yasya sarvANi bhUtA
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This is the same interpretation tha
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aDit-talamum tAmaraiyE am-kaigaLum
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fast asleep, bestowing all our desi
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patha means path. sat refers to 'ri
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prANan viSodhayati, dApayati iti ki
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marutAm bala dAnAd-hi samudramethan
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It is obvious how both SrI BhaTTar
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elationship between us and Him, and
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hagavAn through the sound of the sy
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nAma 958. p[> paNaH a) He Who trade
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agniH pUrvebhiH RshbhiH Idyo nUtana
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gods, and controls them in these fu
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For the current instance of the nAm
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est. Similarly the jIva-s have Him
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detachment, and by His presence He
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and work". prANAya namo yasya sarva
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of the nectar; no, no, You are the
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"One Who knows the truth about Hims
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aLandaPEruyirEyO! Periya nIr paDait
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accrue while they are embodied. Unl
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Slokam 104 ÉUÉuRv>SvStéStar> siv
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of bhagavAn (taru - one that provid
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nAma is derived is tRR - plavanasan
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material things, there is no dedica
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pitAmahaH. The four-faced brahmA is
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tataSca ijyA Ahutir-dvArA poshitAst
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nAma as "One who associates the kar
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SrI vAsishTha explains the nAma as
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nAma 971, and notes that the curren
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itself veda; the hairs of His body
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Slokam 105 y}É&*}k«*}I y}ÉuGy}sa
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nAma 977. y}k«t! yaj~na yaj~na-kRt
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yaj~na-s are performed. SrI v.v. rA
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sarva yaj~nAnAm bhoktA ca prabhurev
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SrI satya sandha tIrtha uses the me
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moksha. In other words, it is the k
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their diverse anubhavam of how bhag
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with such deeds, is called yaj~na-g
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those who thus enjoy Him, and so He
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itself (Ada) is again derived from
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Sloka-s, is none other devakI-nanda
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- He Who mixes the bhakta-s with Hi
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sa'nkalpam. Repeated reference has
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as the moon appears in the sky -dev
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iti vikhAnaH, vikhAna eva vaikhAnaH
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SrI raghunAtha tIrtha explains the
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eason, he also chose to not use the
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Earth. Different anubhavam-s are gi
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It is very interesting to look at t
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utter and curd, our sins will be st
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nAma 993. zŒ É&t! Slokam 107 zŒ
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5. nandakI - the sword represents b
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Sa'nkha-bhRte namaH 225 sadagopan.o
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is the origin of the pa'ncabhUta-s.
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SrI satyadevo vAsishTha takes a mor
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epresenting the senses and egotism
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eaking His own promise not to take
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apyaham jIvitam jahyAm tvAm vA sIte
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discharge His responsibility as the
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carries them so that they will indu
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that exist only in one region and n
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loka-trayAdhipatim a-pratima-prabhA
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Slokam 107 - Additional Comments. A
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In his vyAkhyAnam for the nAma aksh
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functions are done only to facilita
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alone, bhagavAn chooses to use His
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vanamalee Slokam vnmalI gdI za¼IR
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SrI vishNu sahasra nAmam - phala Sr
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vedaNtgae äaü[>Syat! ]iÇyae ivjy
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xmaRwIR àaßuyaÏmRmwaRwIR cawRma
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n Éy< Kvictaßaeit vIy¡ tejí ivN
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durgANyatitaratyASu purushah purush
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eginning with bhaktimAn etc., the s
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genders. The grammatical rule state
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udbhavatvam Aha. SrI bhaTTar provid
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"vishNu is the unique and unparalle
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vyAsa". SrI bhaTTar's comment can b
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SrI Sa'nkara quotes another Slokam
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