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

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is associated with fire, so also the sun and the moon shine because they are
associated with (have as their antaryAmi) bhagavAn.
SrI cinmayAnanda gives reference to the gItA – jyotishAmapi taj-jyotih
tamasah param ucyate (13. 17) – The light of all lights, this is said to be beyond
tamas. He also refers us to kaThopanishad 2. 5. 15 –
na tatra sUryo bhAti na candra tArakam
nemA vidyuto bhAnti kuto’yamagnih |
tameva bhAntum anubhAti sarvam
tasya bhAsA sarvamidam vibhAti ||
“There, neither the sun, nor the moon, nor the stars, nor the lightning has any
effulgence; how then can this Fire-light illumine It? By Its Light alone, all else
in the world illumined”.
c) SrI baladeva vidyAbhUshaN, who is a follower of the gauDIya
sampradAyam, gives the interpretation that bhagavAn is called archishmAn
(jAjvalyamAnah) because He was shining with anger on hearing that kamsa had
disgraced his father (ugrasena) by putting him in prison and dethroning him –
kamsAt pitror-avaj~nayA jAjvalyamAnatvAt archishmAn. This is an example of
how the different vyAkhyAna kartA-s have the anubhavam of the different
bhagavan nAma-s to even better enjoy their own sampradAya-s.
nAma 640. AicRt> arcitah
He Who is worshipped.
arcitAya namah.
a) SrI BhaTTar: All the guNa-s that have been described so far are consistent
with Him being arcitah – To be worshipped. This nAma also refers to His
incarnation in the arcA form. The other incarnations are limited to us by the
time in which they took place (rAma, kRshNa, etc.), or the place where He is
found in these incarnations (for example, the para rUpa in SrI vaikunTham).
Unlike these, the arcA form is not at all limited in any way in Its accessibility
to us, and is available to us in holy places, temples, and even houses at all times.
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