Vishnu Sahasra Naamam-Vol V-Rr-edit.pub - Ahobilavalli

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Slokam 101
AnaidÉURÉuRvae lúmI> suvIrae éicra¼d>,
jnnae jnjNmaid> ÉImae ÉImpra³m>. 101.
anAdir bhUrbhuvO lakshmIh suvIrO rucirAngadah |
jananO janajanmAdih bhImO bhImaparAkramah ||
nAma 941. Anaid> anAdiH
[ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ]
a) He Who is not realized by many because of their ignorance etc.
b) He Who has no beginning.
anAdaye namaH.
SrI vAsishTha derives the nAma from the root dA – dAne – to give, and gives
the interpretation "na AdIyate iti anAdiH" – He Who is not easily attained.
The word Adi means 'beginning'. One interpretation for the nAma is "He Who
is beginningless".
a) SrI BhaTTar interprets the nAma as – taiH anyaparaiH na svAmitvena
AdIyate iti anAdiH – He Who is not realized by the likes of brahmA and rudra
as their Lord.
SrI SrImushNam ANDavan explains the nAma as "na dIyate iti AnadiH" – He
Who does not give Himself to the non- devotees. SrI BhaTTar comments: evam
tiryakshvapi bahkteshuvivaSaH; brahmAdishu phalgu phalameva prayacchati –
He gives Himself to the complete control of animals such as gajendra, but
when it comes to the likes of brahmA and rudra, He gives them only meager
fruits. He does not bestow the same level of benefits on the likes of brahmA
and rudra as He does on His dear devotees. He gives Himself freely to the
likes of gajendra, who have surrendered to Him. But He does not give the likes
of brahmA and rudra the same benefits, namely the ability to realize Him and
reach Him, as He bestows on devotees such as gajendra, and so He is anAdiH.
SrI veLukkuDi kRshNan comments that even though brahmA and rudra obey
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