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

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sadagopan.org "NEVER DO THEY MEET WITH ANY DISRESPECT. NEVER DO THEY MEET WITH ANY DISRESPECT". SrI bhaTTar concludes his bhagavad guNa darpaNam with the following: asmAkam atra ca paratra'nca sarva duhkham unmIlya sampadam aSesha vidhAm vidhAya | SrI ra'ngarAja mahishI sa ca vaishNavAnAm sa'ngAt sukham saha jayena sadA kriyAstAm || "May both SrI ra'nganAyaki, the Queen Consort of SrI ra'ngarAja, along with SrI ra'ngarAja, root out all the distress here and hereafter, confer wealth of all kinds on us, and always bless us with the company of the devoted SrI vaishNava-s, happiness and victory." || SrI kRshNArpaNamastu|| Dedicated in all humility to Lord kRshNa. 276
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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
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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
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
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: SrI Sa'nkara quotes another Slokam
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