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

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prati-rathah.
SrI kRshNa datta bhAradvAj gives reference to the gItA – na tvat
samo’styabhyadhikah kuto’nya… (11. 43) – “There is no one equal to You. How
then could there be another greater than You in the three worlds?”.
SrI cinmayAnanda’s anubhavam is that in the loving Presence of vishNu,
everyone is vanquished, and there is no one even to threaten Him.
nAma 646. à*uç> pradyumnah
a) He Who illumines the jIva-s.
b) He Whose wealth is of a superior order.
c) The Bestower of all desires.
d) He Who is endowed with great strength.
pradyumnAya namah.
The word dyumnam means wealth as well as lustre. SrI Samkara uses the
former meaning and SrI BhaTTar uses the latter. Other interpretations are
based on the meaning “desire”, “strength”, etc. for the word “dyumnam”.
SrI BhaTTar’s explanation is “Atma pradyotavAn pradyumnah” – He who makes
the individual souls effulgent. Per information in SrI v. v. rAmAnujan’s book,
we can worship pradyumna in tiru-allik-kENi. I believe tirunaRaiyUr or
nAcciyAr koil is another kshetram where bhagavAn is present in the four
vyUha forms.
SrI satyadevo vAsishTha, who analyzes the meaning of each nAma by looking
at the word syllable by syllable, derives the meaning from pra + dyu + mna (pra
- prakRshTa, utkRshTa – Superior; dyu – lustre; mnA – abhyAse - repeatedly).
Thus, he gives the interpretation that bhagavAn displays His special lustre
again and again in the form of the sun, and so He is called pradyumna; or
because He gives lustre to the jIva-s repeatedly birth after birth. We can also
extrapolate and have the anubhavam that because He takes several
incarnations and keeps displaying His superior luster repeatedly, He is also
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