Vishnu Sahasra Naamam-Vol III-RR-edit.pub - Ibiblio

sadagopan.org
s in their entirety:
anAdi nidhanam brahma na devA na Rshayo viduh |
ekas tad veda bhagavAn dhAtA nArAyaNah svayam ||
98
(mahA. Moksha. 380. 19)
"The veda is both beginningless and endless. Neither the gods, nor the sages,
know it in entirety. The one great Creator, bhagavAn nArAyaNa alone knows
it, by Himself". Note that the veda-s are the ones that reveal Him, and just as
He cannot be entirely known, so also the veda-s cannot be entirely known,
except by Him.
SrI v. v. rAmAnujan gives reference to the gItA - vedAnta-kRt veda-videva
cAham (15. 15) - "I am the One who brings about the fruition of the vedic acts,
and I am the Knower of the veda-s".
bhagavad rAmAnuja in his commentary on verse 15. 15 of the gItA indicates
that by "knowledge of the veda" is meant the understanding that He is the
Onewho is the object of worship to all other devatA-s such as agni, vAyu, etc.
- aham hi sarva yaj~nAnAm bhoktA ca prabhureva ca (9. 24), that He is One
who brings fruition to all the offerings - labhate ca tatah kAmAn mayaiva
vihitAn hitAn (7. 22), that He is the One to be known from the veda-s -
vedaiSca sarvaihahameva vedyah (15. 15),. Anyone who does not clearly
understand these, and interprets the veda-s in any other sense, is not a
knower of the veda-s.
SrI v. v. rAmAnujan gives references to peria tirumozhi of tiruma'ngai AzhvAr
in support of SrI BhaTTar's vyAkhyAnakm:
1. paNDAya vEda'ngaL nAngum ainduvELvigaLum kELviyODu a'ngam ARum
kaNDAnai (2. 5. 9),
2. paNDai nAn maRaiyumvELviyum kELvip pada'ngaLum pada'ngaLin
poruLum… tAnAi ninRa em perumAn (5. 7. 1).
b) SrI kRshNa datta bhAradvAj uses the meaning vid - lAbhe - to get or to
find, and interprets the nAma in terms of His matsya incarnation where He
restored the veda-s when they were escaping from brahma's mouth -