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

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sadagopan.org dhRk (yuddha. 120.14); yatah kRshNah tato jayah (bhA. udyoga. 6.79); etc. - "He is Inivincible, eternal and steady"; "He is unconquered, and is the Wielder of the Sword", "Where kRshNa is, there victory is certain". SrI v.v. rAmAnujan gives references to divya prabandham in support of SrI BhaTTar's vyAkhyAnam: "paRpanAbhan uyarvuRa uyarum perum tiRalOn" (tiruVai. 2.7.11); anRu aivarai velvitta mAyap pOrt tErp pAganAr (tiruvAi. 4.6.1). b) SrI Samkara gives the interpretation that bhagavAn is a-parAjitah since internally, desire and the rest cannot conquer Him, and externally, demons and others cannot conquer Him. c) SrI satyadevo vAsishTha also derives the interpretation for the nAma starting from the word para meaning Supreme - para eva kaScin-nAsti "na dvitIyo na tRtIyah" iti atharva vacanAt, tasmAt parAjitvasya a-sambhavAt bhagavatah aparAjita iti nAmnA samkIrtanam upapadyate - Since there is no one who is para (Supreme) except Him, there is no possibility of His being vanquished by anyone else, and so He is called a-parAjitah. 196
Slokam 77 ivñmUitRmRhamUitR> dIÝmUitRrmUitRman!, AnekmUitRrVy´> ztmUitR> ztann>. 77. visvamUrtir mahAmUrtih dIptamUrtiramUrtimAn | anekamUrti ravyaktah satamUrtih satAnanah || nAma 722. ivñmUitR> viSva viSva-mUrtih viSva mUrtih [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] a) He Who has the Universe as His body. b) He Who has a beautiful Form that finds entry into the mind, eyes, etc., of His devotees. c) He Who has mAyA Sakti in the form of the Universe. d) He Who has a Form that can induce mAyA in everything. viSva-mUrtaye namah. a) SrI BhaTTar explains the nAma as indicating that bhagavAn has the whole Universe as His body. He is the Inner Soul who resides in the hearts of all beings - "ahm AtmA guDAkeSa! Sarva-bhUtAtaya-sthitah" (gItA 10.19). SrI BhaTTar points out that the reason why the strong ones always do not always win in conflicts with the weak is because bhagavAn is sitting in the hearts of the weak also, ensuring that dharma is preserved at all times and under all conditions. SrI v.v. rAmAnujan observes that this is why the kauravas, with a might army and with the support of the likes of bhIshma and droNa, could not defeat the pANDava-s. nammAzhvAr sings this "viSva mUrti" form of bhagavAn in tiruvAimozhi 6.9.7: ulagil tiriyum karuma gadiyAi ulagamAi ulagukkE Or uyirumAnAi... "You are the karma-s; You are the worlds in which they are performed; You are 197 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
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always be thinking of vishNu, and w
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nammAzhvAr echoes this same sentime
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clean, and is occupied by Him, that
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motion or sound. The different inte
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SrI Samkara comments that He has al
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would only seek the chance to do ka
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itipuNyah - pavitrah pApAnaviddhah
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SrI Samkara also gives the interpre
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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
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: dhruvam vai brAhmaNe satyam dhruvA
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
Page 233 and 234: AzhvAr declares that he does not wa
Page 235 and 236: e) One Who limits everything throug
Page 237 and 238: inds all things that are seen, for
Page 239 and 240: c) lokaih nAthyate yAcyate - He Who
Page 241 and 242: uttara nArAyaNam, kaushItakI brAham
Page 243 and 244: yasmAt lakshmyamSa sambhUtAh Saktay
Page 245 and 246: e) Under the current nAma, both SrI
Page 247 and 248: ) In addition to giving the above i
Page 249 and 250: 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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