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

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sadagopan.org It is the unique contribution of SrI BhaTTar's commentary that he has identified this connectivity or organization in the sequence of the nAma-s. No other commentator has identified this thread of connectivity in the sequence of nAma-s. This connectivity and organization have been pointed out through the series of subsequent postings after the above Introduction was written. Having thus answered the question of organization, and noted that there is definite organization and structure to the sequence in which the nAma-s have been strung together by bhIshma, we now look at the question of significance of the reference to bhagavAn's Ayudham-s in the final Slokam 107. In other words, why, of all the possible endings for the stotram, did bhIshma choose to sing the praise of emperumAn with His divine weapons to conclude the stotram? Perhaps the best reason for including a description of bhagavAn with His weapons as the concluding Slokam, can be best appreciated by understanding why He bears the weapons to start with. In the viSisTAdvaita tradition, two anubhavam-s are given for His bearing the weapons. One is that they are part of His adornments. The second, and the one that is relevant in the current context, is that He is carrying them for the protection of His devotees against the asura-s etc. After singing His guNa-s of saulabhyam and sauSIlyam through 992 nAma-s, SrI bhIshma perhaps sees it fit to point out that all these guNa-s of bhagavAn are purely for the benefit of His devotees, and that He stands ready, carrying His most ferocious weapons, ever ready to protect His devotees at all costs. Protection of the devotees is the primary and only concern of bhagavAn. Everything He does, including His functions of Creation, is for the protection of the jIva-s. It is this aspect of bhagavAn's commitment to Protection of His devotees that is signified in this concluding Slokam of the stotram, and that is revealed to us by presenting Him with His ferocious weapons. The devotees themselves enjoy these weapons as adornments on His divine tirumEni, and at the same time, these weapons are the objects of terror in the hearts of the most ferocious enemies of the devotees (hiraNyakaSipu, rAvaNa, SiSupAla, etc.). 246
In his vyAkhyAnam for the nAma akshobhyaah, SrI BhaTTar describes the vratam of bhagavAn in protecting His devotees – to the point that He won't even mind forsaking His dear brother lakshmaNa, or separating from sItA pirATTi. His vyAkhyAnam, taken from the write-up for the nAma akshobhyah, is – prapanna abhaya dAna dArDhyAt sva-mahimnA'pi akshobhyaH – He Who cannot be shaken from the firm vow that He has taken to protect those who have surrendered to Him; this vow of His cannot be shaken even by His own Great Self". One is reminded of the words of bhagavAn found in SaraNagati gadyam of bhagavad rAmAnuja: anRtam nokta pUrvam me na ca vakshye kadAcana - I have never uttered an untruth before, and will never utter one ever. rAmo dvir-nAbhibhAshate – rAma never talks with two tongues sakRdeva prapannAya tavAsmI ca yAcate | abhayam sarva bhUtebhyo dadAmyetad vratam mama || (yuddha. 18.33) "It is My vow to protect unconditionally from every living being, anyone that surrenders to Me even once, or seeks my protection saying "I am your servant"". sarva dharmAn parityajya mAm ekam SaraNam vraja | aham tvAsarva pApebhyo mokshayishyAmi mA Sucah || (gItA 18.66) "Completely relinquishing all Dharma-s, seek Me alone for refuge. I will release you from all sins. Grieve not". SrI veLukkuDi kRshNan points to the incident where sItA tries to persuade rAma not to bear arms while in the forest, but to follow the path of penance instead. Lord rAma's response is that He had given His word to the Rshi-s in the forest that they will be protected from the rAkshasa-s at all costs, and that He won't swerve from His word even if it involves losing sItA and lakshmaNa: apyaham jIvitam jahyAm tvAm vA sIte sa-lakshmaNam | na tu pratij~nAm samSrutya brAhmaNebhyo viSeshatah || 247 (AraNya. 10.19) "O sItA! I would rather give up My life, or even you and lakshmaNa, than break My promise, especially that which has been made to brAhmins". Lord rAma reinforces His commitment to protect anyone who approaches Him 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
Page 17 and 18:
devotees (svasti-daH), and He also
Page 19 and 20:
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
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'
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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
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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
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 and 220: eason, he also chose to not use the
Page 221 and 222: Earth. Different anubhavam-s are gi
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: Slokam 107 - Additional Comments. A
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
Page 271 and 272: eginning with bhaktimAn etc., the s
Page 273 and 274: genders. The grammatical rule state
Page 275 and 276: udbhavatvam Aha. SrI bhaTTar provid
Page 277 and 278: "vishNu is the unique and unparalle
Page 279 and 280: vyAsa". SrI bhaTTar's comment can b
Page 281 and 282: SrI Sa'nkara quotes another Slokam
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