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

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previous nAma-s such as ekah, naikah, etc.
SrI rAdhAkRshNa SAstri gives a similar interpretation, and notes that He has
the nAma sah because He was such ( a saulabhyan) that the other young and
innocent gopa-s in AyarpADi could point to Him and say "He" is kRshNa.
savah:
i) While SrI BhaTTar treats sah (the current nAma) and vah (the next nAma)
as two separate nAma-s, SrI Samkara treats the two words as forming one
nAma - savah (savAya namah). savah is defined in the amarakoSa vyAkhyAna as
"sUyate abhishUyatesomah atra iti savah" - that event in which the soma juice
is offered is called savah, namely the soma sacrifice. SrI Samkara's
explanation is that He is the soma sacrifice Himself, and so has this nAma.
SrI rAdhAkRshNa SAstri notes that the term savah refers to the somayAga
because the juice extracted from the stems of the soma plant (soma latA) is
used in this sacrifice. He adds that the inner meaning is that bhagavAn is the
essence or the final extract of everything that exists.
ii) SrI satyadevo vAsishTha gives the above interpretation, and also gives an
alternate interpretation: savah - yo hi syati = antayati - niScAyayati svavishayam
j~nAnam, vasati casarvatra, iti savah - He Who gives the final
knowledge about Him to His devotees, and also dwells everywhere, is savah.
nAma 733. v> vah
The Dweller.
vAya namah.
The nAma vah is derived from the root vas - nivAse - vasati iti vah- He Who
dwells as the antaryAmi of everything. The pANini sUtra anyeshvapi dRSyate
(3.2.101) is applied in the derivation of this word from its root , similar to jah
standing for "one who was born" (e.g., najAyate = a-jah, dvir-jAtah = dvi-jah,
etc.).
SrI BhaTTar gives support from SrI vishNu purANam for his interpretation:
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