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sadagopan.org yAmunah. SrIcinmayAnanda comments that these yAmuna-s were not just keepers of cows, but were indeed the keepers of the milk of knowledge of the upanishads. He quotes from nArAyaNIyam in support: tAruNyAramya ramyam parama sukha rasa svAda romA'ncitA'ngaih AvItam nAradAdyaih vilasat upanishad sundarI maNDalaiSca || 178 (nArAyaNIyam daSaka 100.1) "(I behold) the form of a divine boy, attractive with the advent of adolescence and surrounded by nArada and others with their limbs covered with hairs standing on end at the taste of the Bliss Supreme, and by that bevy of charming maidens of the form of shining upanishads". c) SrI kRshNa datta bhAradvAj uses the meaning "a type of collyrium" for the term yAmunam, and gives the interpretation "sundaram yAmunam nayanaa'njanam yasya iti su-yAmunah" - He Who has beautiful collyrium decorating His eyes. d) SrI satyadevo vAsishTha uses the root yam - uparame - to lift up, as the basis for his interpretation. He gives the meaning "yacchati,uparamayati" - "He who lifts up", to the word yAmunah. His interpretation is thus - Sobhano yAmunah su-yAmuno vishNuh - One Who lifts up (the souls) in an auspicious way (during the time of pralaya) - bhagavAn vishNuh mahApralaye svakIyayA vyavasthayA kArya kAraNa rUpam idam samastam viSvam yacchati, pariNatam uparamayati, Samayati.
Slokam 76 ÉUtavasae vasudev> svaRsuinlyae=nl>, dpRha dpRdae=†Ýae ÊxRrae=wapraijt>. 76. bhUtAvAsO vAsudevah sarvAsunilayO=nalah | darpahA darpadOdruptO durdharO=thAparAjitah || nAma 713. ÉUtavas> bhUtA bhUtA-vasah bhUtA vasah [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] a) He Who is the abode of all creatures. b) He Who dwells in the hearts of His devotees. c) The dwelling place of the Great Elements. bhUtA-vAsAaya namah. The word bhUtAh can be derived from the root bhU - bhav - to be; bhavantiiti bhUtAni. The word vAsAh is derived from the root vas - nivAse - to dwell. SrI satyadevo vAsishTha gives the derivation - samantAdvasanti bhUtAni yasmin sah bhUtA-vAso vishNuh - He in Whom all beings everywhere live is bhUtA-vAsah. The nirukti description (a summarization of SrI BhaTTar's vyAkhyAnam) for the nAma is "yasmin vasanti bhUtAni bhUtA-vAsa sa kathyate" - He in Whom all beings reside is called bhUtA-vAsah. SrI v.v. rAmAnujan comments that Lord kRshNa revealed through several viSva rUpa darSana-s that He is bhUtA-vasah, One in Whom all beings reside. SrI rAmAnujan gives references to the gItA and to divya prabandham in support: paSyAmi devAns-tava deva dehe sarvAns-tathA bhUta viSesha sa'nghAn | brahmaNam Isam kamalAsanastham RshiNSca sarvAn uragAnSca dIptAn || 179 (gItA 11.15) 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
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c) SrI satyadevo vAsishTha derives
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13-14: kadu stuvanta Rtayanta devat
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"By nature, He who has immense Merc
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nAma 664. vIr> vIrah a) The Valiant
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that is uttered several times daily
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seek Him above all other wealth lik
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Slokam 71 äü{yae äük«d!äüa
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The first line above refers to the
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1) He is Big, and 2) He makes every
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Doing all our actions through thoug
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visramsitAn uru bhayesalile mukhAt
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what it is to live a life of righte
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Other interpreters have used other
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Slokam 72 mha³mae mhakmaR mhateja
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(1. 1). SrI rAdhAkRshNa SAstri adds
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The dharma cakram writer explains H
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) He Who has a great heart (uras),
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detailed etymological derivation of
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aham kratur-aham ya~jnah svadhAham
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As in the previous nAma, the root f
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the above five types of ya~jna-s wi
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He also quotes from moksha dharma,
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Slokam 73 StVy> Stviày> StaeÇ< St
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and worthy of praise"; "tam viSva r
Page 131 and 132: always be thinking of vishNu, and w
Page 133 and 134: nammAzhvAr echoes this same sentime
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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: the dwelling place of all these jIv
Page 185 and 186: and on the land. Those that fly in
Page 187 and 188: nAma 716. Anl> an an-alah an alah a
Page 189 and 190: SrI rAmAnujan also refers us to the
Page 191 and 192: are engaged in intense tapas on Him
Page 193 and 194: to in the previous nAma. The dharma
Page 195 and 196: c) dRptah - He Who is proud. SrI rA
Page 197 and 198: etween dhyAna and samAdhi, and is a
Page 199 and 200: dhruvam vai brAhmaNe satyam dhruvA
Page 201 and 202: Slokam 77 ivñmUitRmRhamUitR> dIÝm
Page 203 and 204: expression of bhagavAn's Sakti, mos
Page 205 and 206: dIptA a-prAkRta tejomayI mUrtih AkA
Page 207 and 208: yasya avyaktam SarIram - He Whose b
Page 209 and 210: shoDaSa strI sahasrANi Satamekam ta
Page 211 and 212: His incarnations, He is called a-vy
Page 213 and 214: ) He Who has provided many differen
Page 215 and 216: seen in different "faces" by the di
Page 217 and 218: of all kalyANa guNa-s, is pleased w
Page 219 and 220: naikAya namah (naikasmai namah in S
Page 221 and 222: e) He Who is of the form the soma s
Page 223 and 224: vasanti tatra bhUtAni bhUtatmanyakh
Page 225 and 226: that body as the Soul of the soul;
Page 227 and 228: SrI Samkara’s interpretation is:
Page 229 and 230: y brushing aside the water”. �a
Page 231 and 232: 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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