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sadagopan.org nAma 687. Stut> stutah He Who is praised. stutAya namah. SrI BhaTTar's vyAkhyAnam is that bhagavAn is called stutah because He is praised by everyone including the nitya sUri-s for the attainment of their respective desires. This includes the thousand-hooded AdiSesha, garuDa who is the embodiment of the three-fold veda-s, brahma and other gods, and also byhuman beings like ourselves sahasra-phaNa trayI-mayAdibhih anantaih brahmAdibhih asmadAdibhiSca tat-tad-abhilAsha siddhaye stuta iti SrI BhaTTar gives reference to the Sruti "dhAtA purastAt yamudAjahAra Sakrah pravidvAn pradiSaS-catasrah" 130 purusha sUktam "At first, brahma, the creator, praised Him, then indra of great knowledge extolled Him, and then the four directions". The reference to the four directions indicates that He is the Object of praise by all beings like ourselves. SrI v. v. rAmAnujan gives reference to nammAzhvAr's tiruvAimozhi 3. 3. 5, which conveys this idea - "SodiyAgi ellA ulagum tozhum Adi mUrti enRAl aLavAgumO?". SrI Samkara pATham for this nAma is stuthih - the act of praise. SrI rAdhAkRshNa SAstri observes that with SrI Samkara's version, the previous nAma refers to the words of praise, and the current nAma will refer to the act of praise. With SrI BhaTTar's version (stutah), the previous nAma says that He is the instrument for His praise (including the words and the acts), and the current nAma indicates that He is the object of these words and acts of praise. The dharma cakram writer notes that it is only when we have a mind that is
clean, and is occupied by Him, that meaningful and proper stuti comes out through our words. It is then that the greatness of bhagavAn takes shape in the form of words and comes out as stuti. Thus, it is He who causes the stuti to occur, and hence He is called stutih. nAma 688. Staeta stotA a) He Who praises those who extol Him. b) He Who is also the form of the Eulogizer of bhagavAn. stotre namah. SrI BhaTTar's vyAkhyAnam is "sva-stotAram stotum Seelam asya iti stotA" - He Whose nature it is to praise those who praise Him is stotA. He quotes from vishNu dharma in support: "yam stuvan stavyatAmeti vandamAnaSca vandyatAm" (75. 55) - "He Who praises bhagavAn is praised by bhagavAn Himself, and he who adores bhagavAn becomes an object of adoration for Him". SrI BhaTTar gives the example of bhagavAn's kailAsa yAtra in His kRshNa incarnation. The incident referred to is Lord kRshNa's praise of Siva in the form of a hymn during the kailAsa yAtra. Siva constantly m<strong>edit</strong>ates on bhagavAn through the tAraka mantra, and so He becomes an object of stuti by bhagavAn, as He says in hari vamSa - "One who praises Me becomes praiseworthy". SrI kRshNa datta bhAradvAj gives the same interpretation as SrI BhaTTar - stauti sva-janAn iti stotA. SrI baladeva vidyAbhUshan gives the reason for bhagavAn praising His devotee - He wants to bring out the greatness of such a devotee. He quotes from the gItA - j~nAnI tvAtmaiva me matam (7. 18). Slokam 7. 17 of the gItA also conveys this idea: teshAm j~nAni nitya-yukta eka-bhaktir viSishyate; | priyo hi j~nAnino'tyartham aham sa ca mama priyah || where Lord kRshNa declares that the devotee who has exclusive devotion to 131 sadagopan.org
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Volume III
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CONTENTS SlOkam 64 3 SlOkam 65 16 S
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. ïI>. . ïImte ramanujay nm>. .
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Slokam 64 AinvtIR inv&ÄaTma s, ïI
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not have any interest in pravRtti d
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samksheptre namah. The term samkshe
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form of moksham to the devotee who
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SrIvatsa vakshase namah. SrI BhaTTa
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vasah - SrI - all glory and riches,
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) SrI Samkara interprets the term "
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haktAnAm iti SrI-dah. SrI BhaTTar's
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1. paSyatAm deva devAnAm yayau vaks
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Sriyoh nidhIyanta iti SrI-nidhih -
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nAma 617. ïIxr> SrI SrI-dharah SrI
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SrI kRshNa datta bhAradvAj gives th
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in this nAma, to explain the signif
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Slokam 66 Sv]> Sv¼> ztanNdae niNdJ
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Alternatively, since bhagavAn has c
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their true Anandam. nAma 625. Jyaei
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going through all this suffering, j
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if the king can get the priests mar
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SrI cinmayAnanda points out that af
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and everything is His body, so ther
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continue to exist for ever and whic
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d) All the creatures (referred to b
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) His being adorned with all differ
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ehave: priyayA viyuktah strI sa'ngi
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Slokam 68 AicR:manicRt> k…MÉae i
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The mysterious truth (guhyam) about
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He is the One by reaching whom ther
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AtmA svarUpam yasya iti viSuddhAtmA
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form is protection of the beings (S
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called pradyumna. Thus, SrI satyade
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Slokam 69 kalneiminha zaEir> zUr> z
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called kAlanemi-nihA. e) The dharma
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nAma 650. zUr> SUrah The Valiant. S
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all the three worlds - trayANAm lok
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a grammatical rule - "keSAdvo'nyata
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f) SrI satyadevo vAsishTha has anot
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d) SrI satyadevo vAsishTha extends
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kAma-deva, one can develop the enri
Page 83 and 84: c) SrI satyadevo vAsishTha derives
Page 85 and 86: 13-14: kadu stuvanta Rtayanta devat
Page 87 and 88: "By nature, He who has immense Merc
Page 89 and 90: nAma 664. vIr> vIrah a) The Valiant
Page 91 and 92: that is uttered several times daily
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Page 95 and 96: Slokam 71 äü{yae äük«d!äüa
Page 97 and 98: The first line above refers to the
Page 99 and 100: 1) He is Big, and 2) He makes every
Page 101 and 102: Doing all our actions through thoug
Page 103 and 104: visramsitAn uru bhayesalile mukhAt
Page 105 and 106: what it is to live a life of righte
Page 107 and 108: Other interpreters have used other
Page 109 and 110: Slokam 72 mha³mae mhakmaR mhateja
Page 111 and 112: (1. 1). SrI rAdhAkRshNa SAstri adds
Page 113 and 114: The dharma cakram writer explains H
Page 115 and 116: ) He Who has a great heart (uras),
Page 117 and 118: detailed etymological derivation of
Page 119 and 120: aham kratur-aham ya~jnah svadhAham
Page 121 and 122: As in the previous nAma, the root f
Page 123 and 124: the above five types of ya~jna-s wi
Page 125 and 126: He also quotes from moksha dharma,
Page 127 and 128: Slokam 73 StVy> Stviày> StaeÇ< St
Page 129 and 130: and worthy of praise"; "tam viSva r
Page 131 and 132: always be thinking of vishNu, and w
Page 133: nammAzhvAr echoes this same sentime
Page 137 and 138: motion or sound. The different inte
Page 139 and 140: SrI Samkara comments that He has al
Page 141 and 142: would only seek the chance to do ka
Page 143 and 144: itipuNyah - pavitrah pApAnaviddhah
Page 145 and 146: SrI Samkara also gives the interpre
Page 147 and 148: Slokam 74 mnaejvStIwRkrae vsureta v
Page 149 and 150: But in bhagavAn's case, none of the
Page 151 and 152: mediate on them or recite their nam
Page 153 and 154: protection of the virtuous". vasu a
Page 155 and 156: etc. One could think of nAma 270 as
Page 157 and 158: vAsudevAya namah. vimAna_vAsudhEvan
Page 159 and 160: "ISAvAsyam idam sarvam yad-ki'nca j
Page 161 and 162: the context of kRshNa incarnation,
Page 163 and 164: phrase of nammAzhvAr: It is bhagavA
Page 165 and 166: prakAreNanivasitum arhati, pRthak p
Page 167 and 168: SlOkam 75 sÌit> sTk«it> sÄa sÑU
Page 169 and 170: stealing butter, getting tied to th
Page 171 and 172: aham smarAmi mad-bhaktam nayAmipara
Page 173 and 174: BhagavAn is beyond all these bheda-
Page 175 and 176: "BhagavAn is the supreme support fo
Page 177 and 178: the interpretation that this nAma i
Page 179 and 180: heart to sustain life. In fact, eve
Page 181 and 182: the dwelling place of all these jIv
Page 183 and 184: Slokam 76 ÉUtavasae vasudev> svaRs
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and on the land. Those that fly in
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nAma 716. Anl> an an-alah an alah a
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SrI rAmAnujan also refers us to the
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are engaged in intense tapas on Him
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to in the previous nAma. The dharma
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c) dRptah - He Who is proud. SrI rA
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etween dhyAna and samAdhi, and is a
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dhruvam vai brAhmaNe satyam dhruvA
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Slokam 77 ivñmUitRmRhamUitR> dIÝm
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expression of bhagavAn's Sakti, mos
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dIptA a-prAkRta tejomayI mUrtih AkA
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yasya avyaktam SarIram - He Whose b
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shoDaSa strI sahasrANi Satamekam ta
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His incarnations, He is called a-vy
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) He Who has provided many differen
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seen in different "faces" by the di
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of all kalyANa guNa-s, is pleased w
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naikAya namah (naikasmai namah in S
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e) He Who is of the form the soma s
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vasanti tatra bhUtAni bhUtatmanyakh
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that body as the Soul of the soul;
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SrI Samkara’s interpretation is:
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y brushing aside the water”. �a
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efers inthis context to the current
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AzhvAr declares that he does not wa
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e) One Who limits everything throug
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inds all things that are seen, for
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c) lokaih nAthyate yAcyate - He Who
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uttara nArAyaNam, kaushItakI brAham
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yasmAt lakshmyamSa sambhUtAh Saktay
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e) Under the current nAma, both SrI
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) In addition to giving the above i
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mANikkamE!En maradagamE! MaRRu oppA
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likewise are golden-hued. All the p
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d) He Who has a'ngada as His pleasi
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d) He Who leads the jIva-s to moksh
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hatavAn iti vIra-hA” - He Who des
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arrows of bhIshma aimed at arjuna w
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h) He is acyuta, Who neither slips
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the nAma as referring to "One Who g
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) SrI Sa'nkara's anubhavam is: na s
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) SrI Sa'nkara's interpretation is
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"He became the messenger to the pAN
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d) SrI kRshNa datta bhAradvAj uses
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It is noted again that SrI bhaTTar
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lOkaswAminE namah - adanur pranavak
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tri-loka-dhRte namah. a) SrI bhaTTa
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The dharma cakram writer explains m
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nAma 760. xNy> dhanyah The Blessed.
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then you must think of me as you th
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"tiRambAmal malai eDuttEnE ennum…
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SrI v.v. rAmAnujan explains the nAm
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physical beauty which stirs thought
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SrI satyadevo vAsishTha asks the rh
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pragrahah - One Whose acceptance (o
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……. rathAt avaplutya visRjya vA
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against obstacles from others”,fo
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explains the word nA separately as
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health because of the vedic chantin
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2. virAT refers to the sthUla form
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eferences: - “catur-bhujam udArA
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inner voice of conscience from His
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mahApurusha. d) He Whose Supremacy
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four forms of kRshNa or vAsudeva, b
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artha, kAma, and moksha. b) An alte
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h) He Who created the fit being - t
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dosham, we will briefly summarize t
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in its getting milk. The manifestat
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means ‘manifesting, revealing’.
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One Who knows the meanings of the v
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In his purusha sUkta vyAkhyAnam, Sr
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