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

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sadagopan.org Destroyer and the Protector of all beings. SrI BhaTTar reemphasizes through the interpretation for this nAma that SrI BhIshma once more tells yudhishThira that devakI-nandana, SrI kRshNa, is none other than para-vAsudeva who is responsible for creation. One can see bhagavAn's saulabhyam and sauSIlyam reflected through these series of nAma-s. Even though the reference to His function of creation can be taken to illustrate His parattvam, the fact that the same para-vAsudeva has made Himself accessible to all the people in the audience (where bhIshma is instructing yudhisThira on the greatness of bhagavAn's nAma-s reflecting His kalyANa guNa-s) shows simultaneously His saulabhyam. SrI Sa'nkara bhAshyam is: "srashTA sarva lokasya" – BhagavAn is called srashTA because He is the Creator of all the worlds. SrI cinmayAnanda comments: "Even the creator (meaning catur-mukha brahmA) can perform his job only by drawing his abilities and capacities from the Infinite Self, SrI nArAyaNa". In other words, brahmA creates only because bhagavAn is the antaryAmi of brahmA. nAma 991. i]tIz> kshtISaH The Lord of the Earth. kshitISAya namaH. The root from which the nAma is derived is khsi – nivAsagatyoH – to dwell. The application of the pANini sUtra 3.3.94 – striyAm ktin, leads to the word khsitiH – the Earth; tasyA ISaH kshitISaH – The Lord of the Earth. SrI BhaTTar notes that bhagavAn is the Lord of all the worlds, not just the Earth, as revealed in the following reference: yo anantarUpo akhila viSvarUpo garbhe'pi lokAn vapushA bibharti || "He is of infinite forms and is in the form of the entire universe. He bears by His body all the worlds in His womb". However, in this nAma, bhagavAn is particularly singled out as the Lord of the 214
Earth. Different anubhavam-s are given for this. SrI BhaTTar points out that there is generally more suffering in the Earth than in the other worlds such as the deva loka-s etc., and so bhagavAn takes incarnations more often here, to help relieve the sufferings of the beings here. So He is particularly addressed as the Lord of the Earth – kshitISaH - sarva ISatve'pi Arti-bhUyishThatvAt bhUyishTham bhUmeH ISaH iti kshitISaH. kshitISAya namaH. SrI veLukkuDi kRshNan refers us to the tiruvAimozhi pASuram 3.3.4, where nammAzhvAr points out that even though bhagavAn is the Lord of the deva-s, He is more attached to AzhvAr in this world more, because AzhvAr is in a more helpless situation than the deva-s: ESan vAnavarkku enban enRAl adu tESamO tiruvE'nkaTattAnukku nISanEn 215 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
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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
Page 169 and 170: of bhagavAn (taru - one that provid
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Page 175 and 176: pitAmahaH. The four-faced brahmA is
Page 177 and 178: tataSca ijyA Ahutir-dvArA poshitAst
Page 179 and 180: nAma as "One who associates the kar
Page 181 and 182: SrI vAsishTha explains the nAma as
Page 183 and 184: nAma 971, and notes that the curren
Page 185 and 186: itself veda; the hairs of His body
Page 187 and 188: Slokam 105 y}É&*}k«*}I y}ÉuGy}sa
Page 189 and 190: nAma 977. y}k«t! yaj~na yaj~na-kRt
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Page 193 and 194: sarva yaj~nAnAm bhoktA ca prabhurev
Page 195 and 196: SrI satya sandha tIrtha uses the me
Page 197 and 198: moksha. In other words, it is the k
Page 199 and 200: their diverse anubhavam of how bhag
Page 201 and 202: with such deeds, is called yaj~na-g
Page 203 and 204: those who thus enjoy Him, and so He
Page 205 and 206: itself (Ada) is again derived from
Page 207 and 208: Sloka-s, is none other devakI-nanda
Page 209 and 210: - He Who mixes the bhakta-s with Hi
Page 211 and 212: sa'nkalpam. Repeated reference has
Page 213 and 214: as the moon appears in the sky -dev
Page 215 and 216: iti vikhAnaH, vikhAna eva vaikhAnaH
Page 217 and 218: SrI raghunAtha tIrtha explains the
Page 219: eason, he also chose to not use the
Page 223 and 224: It is very interesting to look at t
Page 225 and 226: utter and curd, our sins will be st
Page 227 and 228: nAma 993. zŒ É&t! Slokam 107 zŒ
Page 229 and 230: 5. nandakI - the sword represents b
Page 231 and 232: Sa'nkha-bhRte namaH 225 sadagopan.o
Page 233 and 234: is the origin of the pa'ncabhUta-s.
Page 235 and 236: SrI satyadevo vAsishTha takes a mor
Page 237 and 238: epresenting the senses and egotism
Page 239 and 240: eaking His own promise not to take
Page 241 and 242: apyaham jIvitam jahyAm tvAm vA sIte
Page 243 and 244: discharge His responsibility as the
Page 245 and 246: carries them so that they will indu
Page 247 and 248: that exist only in one region and n
Page 249 and 250: loka-trayAdhipatim a-pratima-prabhA
Page 251 and 252: Slokam 107 - Additional Comments. A
Page 253 and 254: In his vyAkhyAnam for the nAma aksh
Page 255 and 256: functions are done only to facilita
Page 257 and 258: alone, bhagavAn chooses to use His
Page 259 and 260: vanamalee Slokam vnmalI gdI za¼IR
Page 261 and 262: SrI vishNu sahasra nAmam - phala Sr
Page 263 and 264: vedaNtgae äaü[>Syat! ]iÇyae ivjy
Page 265 and 266: xmaRwIR àaßuyaÏmRmwaRwIR cawRma
Page 267 and 268: n Éy< Kvictaßaeit vIy¡ tejí ivN
Page 269 and 270: 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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