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

y brushing aside the water”.
�aham smarAmi mad bhaktam nayAmi paramAm gatim | (varAha caram
Slokam)- “I remember My devotee and take him to the Supreme abode”.
Even if the devotee in his final state is unable to think of bhagavAn,
bhagavAn thinks of the devotee, and takes him to His abode.
SrI v.v. rAmAnujan gives reference to nammAzhvAr’s tiruvAimozhi 5.8.9 –
“iSaivittu ennai un tAL iNaik kIzh iruttum ammAnE” – nammAzhvAr says that
bhagavAn took the effort to impart Atma j~nAna to even him who was
unrelenting, sensually disposed, haughty enough to be an incorrigible soul-thief,
etc. (nammAzhvAr’s naicya bhaAvam is what is reflected here).
b) SrI Samkara interprets the nAma using the conventional meaning “Which”
for the word yat. His interpretation is: yat Sabdena svatah siddha vastu
uddeSa vAcinA brahma nirdiSyata iti brahmayat – The word yat indicates a
self-sustaining entity, can only denote Brahman, who is by nature always
existing. He quotes the taittirIya Upanishad in support– yato vA imAni
bhUtAni jAyante (3.1) – From which all these beings come out….
c) SrI rAdhAkRshNa SAstri uses the above Sruti vAkyam and gives the
interpretation that yat refers to “That from Which all the other things in the
Universe came into existence”.
SrI cinmayAnanda quotes another similar usage: yato vAco nivartante aprApya
manasA sah (tiatt. Up. 2.9.1) – That from which words retire, along with the
mind, unable to reach.
nAma 737 737. 737 tt! tat
a) He Who increases (the j~nAnam and bhakti about Him in the devotees).
b) He Who increases the kIrti (fame) of His devotees
c) He Who expands the Universe from its subtle form to its visible form
d) He Who is not seen by senses etc.
tate namah
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