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

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sadagopan.org d) A different anubhavam is given by SrI satya sandha tIrtha using the meaning 'rays' for the term 'karaH', and the meaning 'night' for the word 'SarvarI' - SarvAyAm = rAtrau, karAH = kiraNA yasya candrArgata rUpeNa iti SarvarI-karaH - He Who is in the form of the cool rays of the moon in the night. e) SrI raghunAtha tIrtha uses the meaning 'doer' for the word 'karaH', but gives yet another anubhavam: SarvarI = himsA, tAm karoti iti SarvarI-karaH - He Who causes destruction of His enemies. 36
Slokam 98 A³Ur> pezlae d]ae di][> ]im[a< vr>, ivÖÄmae vItÉy> pu{yïv[kItRn>. 98. akrUrah pesalO dakshO dakshiNah kshamiNaam varah | vidvattamO vItabhayah puNyasravaNakIrtanah || nAma 915. A³Ur> a-krUraH krUraH [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] He Who was not cruel (while rescuing gajendra). a-krUrAya namaH. SrI vAsishTha indicates that the root from which the nAma is derived is kRt - chedane - to cut, to divide. Application of the uNAdi sUtra 2.21- kRtecchaH krU ca - The affix rak comes after the root kRt -to cut, and in one case, the verb is itself replaced by krU, leading to krUraH - wicked, cruel. na krUraH a-krUraH - He Who is not cruel, is a-krUraH. The best example of His disposition to be 'not cruel' is His treatment of rAvaNa during the battle with him. When rAvaNa was all but defeated, and could have been finished with one more arrow, rAgahvan just told rAvaNa to go back to his home, rest and recuperate, and then come back refreshed the next day to continue the battle. Given the nature of the sin that rAvaNa had committed, the strength of the enemy, and the deceitful means that he employed in the battle, none but the kindest at heart would give 'time to recuperate' for the enemy. In the context of the gajendra episode, bhagavAn was first kind enough to draw the elephant and the crocodile both from the waters to the shore safely, but did not kill the crocodile right away, even though He had His weapons in His hands - gajaparijigIrshayA karasthairapi AyudhaiH grAhamapi jhaTiti akRttavAn akrUraH. It is only when the crocodile refused to let go of gajendra even after being 37 sadagopan.org
Page 1 and 2: Volume V
Page 3 and 4: CONTENTS SlOkam 96 1 SlOkam 97 16 S
Page 5 and 6: . ïI>. . ïImte ramanujay nm>. .
Page 7 and 8: Slokam 96 snaTsnatntm> kipl> kiprVy
Page 9 and 10: sanAtana-tamaH. SrI BhaTTar comment
Page 11 and 12: sAnkhya system of philosophy. (SrI
Page 13 and 14: decrease (avayaya), or, b) He exper
Page 15 and 16: 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
Page 21 and 22: dakshiNaH because He alone is capab
Page 23 and 24: 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'
Page 31 and 32: with His valor and heroism. He refe
Page 33 and 34: 18. Courage to fight for the devote
Page 35 and 36: "The wind blows out of fear of Him.
Page 37 and 38: hetunAm jAtyAdInAm asambhavAt Sabde
Page 39 and 40: a) SrI BhaTTar interprets the nAma
Page 41: enemies who are a source of harm to
Page 45 and 46: nAma 916. pezl> peSalaH a) He Who i
Page 47 and 48: e) He Who destroys His enemies (dak
Page 49 and 50: e) One of the alternate interpretat
Page 51 and 52: nAma 918. di][> dakshiNaH a) He Who
Page 53 and 54: SrI T. S. Krishnamoorthy as "One Wh
Page 55 and 56: esponsibility for the protection of
Page 57 and 58: nAma 920. ivÖÄm> vidvat vidvat-ta
Page 59 and 60: anyone else. This is how the veda-s
Page 61 and 62: SravaNam, tathA sva-mukhata uccArya
Page 63 and 64: "Lord vishNu, whose nAma-s are puri
Page 65 and 66: changes in these whirls of finite m
Page 67 and 68: SrI cinmayAnanda's anubhavam is tha
Page 69 and 70: covetous inclinations, and he has n
Page 71 and 72: nAma 929. sNt> santaH a) He Who mak
Page 73 and 74: nammAzhvAr describes bhagavAn as "O
Page 75 and 76: 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 and 128:
This is the same interpretation tha
Page 129 and 130:
aDit-talamum tAmaraiyE am-kaigaLum
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
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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
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
Page 191 and 192:
yaj~na-s are performed. SrI v.v. rA
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 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 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 and 282:
SrI Sa'nkara quotes another Slokam
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