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

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sadagopan.org nAma 952. pu:phas> pushpa pushpa-hAsaH pushpa hAsaH He Who is like the bloom of a flower. pushpa-hAsAya namaH. The roots involved in the nAma are: pushpa - vikasane - to open, to blow, and has - hasane - to smile, to excel, to bloom etc. The nAma signifies the tenderness and pleasing nature of bhagavAn towards His devotees. SrI BhaTTar explains the nAma as - "evam nishpAdita svAnubhava- SaktInAm sAyamiva pushpasya hAso bhogyataullAsaH asya iti pushpa- hAsaH" - In the case of those who are blessed with the ability to enjoy Him, He manifests His enjoyable nature gently like a flower that blossoms in the evening. So He is called pushpa-hAsaH. SrImad SrImushNam ANDavan explains SrI BhaTTar's bhAshyam as a reference to bhagavAn' Sakti-s or powers that are enjoyable for the devotee (svAnubhava SaktInAm), since they blossom forth towards the devotees as needed for protecting them (since He has Sakti-s or parAkrama-s that are worthy of enjoyment by the devotee - bhogya bhUta Sakti-s). SrI veLukkuDi kRshNan describes the nAma in terms ofbhagavAn's whole tirumEni as an illustration of His flower-like tenderness. This tenderness is particularly reserved for His dear devotees - thus illustrating His avatAra pryojanam that is the current topic of SrI BhaTTar's vyAkhyAnam. He draws the parallel between the interface of bhagavAn and His devotees on the one hand, and His flower-like tendernesson the other. For His devotees, having His divine Feet at their head is like having the soft flower in their head. His Lotus Feet are soft to touch just as the flowers are soft to touch. BhagavAn's whole tirumEni is soft to touch, just as the flowers are. The flowers blossom on seeing the Sun, and bhagavAn is delighted when He sees His devotees, who are like the Sun to Him. In other words, His devotees enjoy Him like a beautiful tender flower. SrI kRshNan refers us to periya tirumizhi- 8.1.5, where tiruma'ngai AzhvAr enjoys bhagavAn's tirumEni as pushpa-hASan: 122
aDit-talamum tAmaraiyE am-kaigaLum pa'nkayamE enginrALAl kuDit-talamum poR-pUNum en ne'njattuL agalAdu enginrALAl vaDit-taDam kaN malar avaLO varia Agattu uL iruppAL enginrALAl kaDik-kamalam kaL ugakkum kaNNa purattu ammAnaik kaNDAL kolO. 123 (periya.tiru. 8.1.5) "His Feet are soft like lotus flowers. His Hands, with which He picks us up when He surrender at His Feet, are equally soft like lotus flowers. Then He embraces us with affection, and the divine beauty of His tiru-muDi and His divine ornaments that we get to enjoy at that time, is something that will never leave our thoughts ever. We pray for the blessings of the One with broad eyes (SrI devi) Who is seated on the lotus flower in His broad vaksha sthalam (His chest), so that we are united with Him for ever. This emperumAn is waiting for us in the divya kshetram by name tiruk-kaNNa puram, which is itself the place full of fragrant lotus flowers dripping sweet honey". Another pASuram that SrI kRshNan refers us to is from nammAzhvAr's tiruvAimozhi (3.1.2), where AzhvAr describes bhagavAn's eyes, feet, hands, etc., for all of which the tender, fragrant, and beautiful lotus flowers are but a very poor comparison (since they have nowhere near the beauty compared to emperumAn's beauty) - kaTTuriakkil tAmarai nin kaN pAdamkai ovvA. SrI kRshNa datta bhAradvAj gives a similar interpretation - pushpamiva mRduH svajana manoharI hAso yasya sa pushpa-hAsaH - He Who has a sweet and enchanting smile that delights the hearts of His devotees. SrI Sa'nkara interprets the nAma as referring to bhagavAn blossoming into the form of the Universe - mukulAtmanA sthitAnAm pushpANAm hAsavat prapa'nca rUpeNa vikAsaH asya asti iti pushpa-hAsaH - As the buds of flowers blossom forth, He has blossomed forth in the form of the Universe. SrI rAdhAkRshNa SAstri's anubhavam is that bhagavAn makes His devotees blossom with delight at His thought, and He also blossoms in their heart and gives fragrance to their thought, and so He is called pushpa-hAsaH. sadagopan.org
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Volume V
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CONTENTS SlOkam 96 1 SlOkam 97 16 S
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. ïI>. . ïImte ramanujay nm>. .
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Slokam 96 snaTsnatntm> kipl> kiprVy
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sanAtana-tamaH. SrI BhaTTar comment
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sAnkhya system of philosophy. (SrI
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decrease (avayaya), or, b) He exper
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apyayaH The term apyayaH is made of
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devotees (svasti-daH), and He also
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svasti-bhuk because He protects all
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dakshiNaH because He alone is capab
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leads to anger; or, when the desire
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SrI vAsishTha indicates the roots f
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NammAzhvAr praises and enjoys the g
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The word 'cakra' also means 'army'
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with His valor and heroism. He refe
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18. Courage to fight for the devote
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"The wind blows out of fear of Him.
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hetunAm jAtyAdInAm asambhavAt Sabde
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a) SrI BhaTTar interprets the nAma
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enemies who are a source of harm to
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Slokam 98 A³Ur> pezlae d]ae di][>
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nAma 916. pezl> peSalaH a) He Who i
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e) He Who destroys His enemies (dak
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e) One of the alternate interpretat
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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
Page 77 and 78: Slokam 100 AnNtêpae=nNtïIijRtmNyu
Page 79 and 80: as para, vyUhas, etc.; He can be en
Page 81 and 82: is mahA purushan. PeriyAzhvAr(2.8.8
Page 83 and 84: Perhaps the best example of His con
Page 85 and 86: at a bhAgavata's feet, and sent it
Page 87 and 88: this nAma. SrI v.v. rAmAnujan gives
Page 89 and 90: did not do that. When gajendra scre
Page 91 and 92: anyway. SrI kRshNan adds that Siva
Page 93 and 94: sagabhIraH' - He Who is the object
Page 95 and 96: estows the desired objects to His d
Page 97 and 98: indra was satisfied that he got his
Page 99 and 100: In the beginning of nAma 938, it wa
Page 101 and 102: the Lord, it is not necessarily out
Page 103 and 104: gives the alternate interpretation
Page 105 and 106: interpretation for one of these com
Page 107 and 108: encountered in samsAra which is ful
Page 109 and 110: comments that through this nAma, bh
Page 111 and 112: well) na te rUpam na cAkAro nAyudhA
Page 113 and 114: (refer to the nAma kanakA'ngadI - n
Page 115 and 116: You, O Being of matchless greatness
Page 117 and 118: agni, etc.,) obey Him out of sheer
Page 119 and 120: SrI BhaTTar explains that bhagavAn
Page 121 and 122: Slokam 102 Aaxarinlyae xata pu:phas
Page 123 and 124: AdhAra-nilayaH. SrI kRshNan also qu
Page 125 and 126: hUtAni na vidur-yasya sarvANi bhUtA
Page 127: This is the same interpretation tha
Page 131 and 132: fast asleep, bestowing all our desi
Page 133 and 134: patha means path. sat refers to 'ri
Page 135 and 136: prANan viSodhayati, dApayati iti ki
Page 137 and 138: marutAm bala dAnAd-hi samudramethan
Page 139 and 140: It is obvious how both SrI BhaTTar
Page 141 and 142: elationship between us and Him, and
Page 143 and 144: hagavAn through the sound of the sy
Page 145 and 146: nAma 958. p[> paNaH a) He Who trade
Page 147 and 148: agniH pUrvebhiH RshbhiH Idyo nUtana
Page 149 and 150: gods, and controls them in these fu
Page 151 and 152: For the current instance of the nAm
Page 153 and 154: est. Similarly the jIva-s have Him
Page 155 and 156: detachment, and by His presence He
Page 157 and 158: and work". prANAya namo yasya sarva
Page 159 and 160: of the nectar; no, no, You are the
Page 161 and 162: "One Who knows the truth about Hims
Page 163 and 164: aLandaPEruyirEyO! Periya nIr paDait
Page 165 and 166: accrue while they are embodied. Unl
Page 167 and 168: Slokam 104 ÉUÉuRv>SvStéStar> siv
Page 169 and 170: of bhagavAn (taru - one that provid
Page 171 and 172: nAma is derived is tRR - plavanasan
Page 173 and 174: material things, there is no dedica
Page 175 and 176: pitAmahaH. The four-faced brahmA is
Page 177 and 178: 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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